383 LESSON 23 09 2011 Dighanaka
Sutta To LongNails FREE ONLINE
eNΔlandΔ Research and Practice UNIVERSITY and
BUDDHIST GOOD NEWS LETTER Through http://sarvajan.ambedkar.org- Hon’ble CM directs officers to formulate strategy to effectively control corruption in government
services- Hon’ble CM directs officers
to implement Janhit Guarantee Law effectively and take stringent action against officers not providing services within stipulated time
frame- All DMs asked to visit one
tehsil one village every week and SDMs asked to visit five villages every month FREE ONLINE
CONCENTRATION PRACTICE INSTITUTE FOR STUDENTS(FOCPIS)- The Narratives for the Levels
of Departmental Curricula-1. Department of Buddhist Studies-3. Department of
Healing-Mandala of the Medicine
Buddha-Upright conduct (Mangala
Sutta 4d)- Social Awakening Seminar- Speaker: Dr Suresh Mane, senior leader and
constitutional expert
MN 74
PTS: M i 497
Dighanaka Sutta: To
LongNails
translated from the Pali
by
Thanissaro Bhikkhu
I have heard that on one occasion the Blessed One was staying
near Rajagaha on Vulture’s Peak Mountain, in the Boar’s
Cave. Then LongNails the wanderer[1]
went to the Blessed One and, on arrival, exchanged courteous greetings with
him. After an exchange of friendly greetings & courtesies, he stood to one
side. As he was standing there, he said to the Blessed One, “Master
Gotama, I am of the view, of the opinion, that ‘All is not pleasing to
me.’”
“But even this view of yours, Aggivessana
β ‘All is not pleasing to me’ β is even that not pleasing to you?’”
“Even if this view of mine were pleasing to me, Master
Gotama, it would still be the same, it would still be the same.”
“Well, Aggivessana, there are more than many in the world
who say, ‘It would still be the same, it would still be the same,’ yet they
both do not abandon that view and they cling to another view. There are fewer
than few in the world who say, ‘It would still be the same, it would still be
the same,’ and they both abandon that view and do not cling to another view.
“There are some brahmans & contemplatives who are of
the view, of the opinion, that ‘All is pleasing to me.’ There are some brahmans
& contemplatives who are of the view, of the opinion, that ‘All is not
pleasing to me.’ There are some brahmans & contemplatives who are of the
view, of the opinion, that ‘A part is pleasing to me; a part is not pleasing to
me.’
“With regard to those brahmans & contemplatives who are
of the view, of the opinion, that ‘All is pleasing to me’: That view of theirs
is close to being impassioned, close to bondage, close to delighting, close to
holding, close to clinging. With regard to those brahmans & contemplatives
who are of the view, of the opinion, that ‘All is not pleasing to me’: That
view of theirs is close to not being impassioned, close to non-bondage, close
to not-delighting, close to not-holding, close to not-clinging.”
When this was said, LongNails the wanderer said to the Blessed
One, “Master Gotama commends my viewpoint. Master Gotama recommends my
viewpoint.”
“With regard to those brahmans & contemplatives who are
of the view, of the opinion that ‘A part is pleasing to me; a part is not
pleasing to me’: Whatever is pleasing to them, their view is close to being
impassioned, close to bondage, close to delighting, close to holding, close to
clinging. Whatever is not pleasing to them, their view is close to not being
impassioned, close to non-bondage, close to not-delighting, close to
not-holding, close to not-clinging.
“With regard to those brahmans & contemplatives who are
of the view, of the opinion, ‘All is pleasing to me’: A wise person among them
considers that ‘If I were to grasp and insist firmly on this view of mine that
“All is pleasing to me,” and to state that “Only this is true,
all else is worthless,” I would clash with two β the brahman or contemplative
who is of the view, of the opinion that “All is not pleasing to me”
and the brahman or contemplative who is of the view, of the opinion that
“A part is pleasing to me; a part is not pleasing to me.” I would
clash with these two. Where there is a clash, there is dispute. Where there is
a dispute, quarreling. Where there is quarreling, annoyance. Where there is
annoyance, frustration.’ Envisioning for himself clash, dispute, quarreling,
annoyance, frustration, he both abandons that view and does not cling to
another view. Thus there is the abandoning of these views; thus there is the
relinquishing of these views.
“With regard to those brahmans & contemplatives who are
of the view, of the opinion that ‘All is not pleasing to me’: A wise person
among them considers that ‘If I were to grasp and insist firmly on this view of
mine that “All is not pleasing to me,” and to state that “Only
this is true, all else is worthless,” I would clash with two β the brahman
or contemplative who is of the view, of the opinion that “All is pleasing
to me” and the brahman or contemplative who is of the view, of the opinion
that “A part is pleasing to me; a part is not pleasing to me.” I
would clash with these two. Where there is a clash, there is dispute. Where
there is a dispute, quarreling. Where there is quarreling, annoyance. Where
there is annoyance, frustration.’ Envisioning for himself clash, dispute,
quarreling, annoyance, frustration, he both abandons that view and does not
cling to another view. Thus there is the abandoning of these views; thus there
is the relinquishing of these views.
“With regard to those brahmans & contemplatives who are
of the view, of the opinion that ‘A part is pleasing to me; a part is not
pleasing to me’: A wise person among them considers that ‘If I were to grasp and
insist firmly on this view of mine that “A part is pleasing to me; a part
is not pleasing to me,” and to state that “Only this is true, all
else is worthless,” I would clash with two β the brahman or contemplative
who is of the view, of the opinion that “All is pleasing to me” and
the brahman or contemplative who is of the view, of the opinion that “All
is not pleasing to me.” I would clash with these two. Where there is a
clash, there is dispute. Where there is a dispute, quarreling. Where there is
quarreling, annoyance. Where there is annoyance, frustration.’ Envisioning for
himself clash, dispute, quarreling, annoyance, frustration, he both abandons
that view and does not cling to another view. Thus there is the abandoning of
these views; thus there is the relinquishing of these views.
“Now, Aggivessana, this body β endowed with form, composed
of the four primary elements, born from mother & father, nourished with
rice & porridge, subject to inconstancy, rubbing, pressing, dissolution,
and dispersion β should be envisioned as inconstant, stressful, a disease, a
cancer, an arrow, painful, an affliction, alien, a disintegration, an
emptiness, not-self. In one who envisions the body as inconstant, stressful, a
disease, a cancer, an arrow, painful, an affliction, alien, a disintegration,
an emptiness, not-self, any desire for the body, attraction to the body,
following after the body is abandoned.
“There are these three kinds of feeling: a pleasant
feeling, a painful feeling, and neither-pleasant-nor-painful feeling. On the
occasion when one feels a pleasant feeling, one does not feel either a painful
feeling or a neither-pleasant-nor-painful feeling. One feels only a pleasant
feeling on that occasion. On the occasion when one feels a painful feeling, one
does not feel either a pleasant feeling or a neither-pleasant-nor-painful
feeling. One feels only a painful feeling on that occasion. On the occasion
when one feels a neither-pleasant-nor-painful feeling feeling, one does not
feel either a pleasant feeling or a painful feeling. One feels only a
neither-pleasant-nor-painful feeling on that occasion.
“A pleasant feeling is inconstant, fabricated, dependently
co-arisen, subject to ending, subject to vanishing, fading, ceasing. A painful
feeling is also inconstant, fabricated, dependently co-arisen, subject to
ending, subject to vanishing, fading, ceasing. A neither-pleasant-nor-painful
feeling is also inconstant, fabricated, dependently co-arisen, subject to
ending, subject to vanishing, fading, ceasing.
“Seeing this, an instructed disciple of the noble ones
grows disenchanted with pleasant feeling, disenchanted with painful feeling,
disenchanted with neither-pleasant-nor-painful feeling. Disenchanted, he grows
dispassionate. From dispassion, he is released. With release, there is the
knowledge, ‘Released.’ He discerns, ‘Birth is ended, the holy life fulfilled,
the task done. There is nothing further for this world.’ A monk whose mind is
thus released does not take sides with anyone, does not dispute with anyone. He
words things by means of what is said in the world but without grasping at
it.”
Now at that time Ven. Sariputta was sitting[2]
behind the Blessed One, fanning him. The thought occurred to him, “Indeed,
it seems that the Blessed One speaks to us of the abandoning of each of these
mental qualities through direct knowledge.[3]
Indeed, it seems that the One Well-gone speaks to us of the relinquishing of
each of these mental qualities through direct knowledge.”[4]
As Ven. Sariputta was reflecting thus, his mind was released from fermentations
through not-clinging. While in LongNails the wanderer there arose the dustless,
stainless Dhamma eye: “Whatever is subject to origination is all subject
to cessation.”
Then LongNails the wanderer β having seen
the Dhamma, having attained the Dhamma, having known the Dhamma, having
fathomed the Dhamma, having crossed over and beyond uncertainty, having no more
perplexity, having gained fearlessness, having becoming independent of others
with regard to the Teacher’s message β said to the Blessed One:
“Magnificent, Master Gotama! Magnificent! Just as if he were to place
upright what was overturned, to reveal what was hidden, to show the way to one
who was lost, or to carry a lamp into the dark so that those with eyes could
see forms, in the same way has Master Gotama β through many lines of reasoning
β made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, and
to the Community of monks. May Master Gotama remember me as a lay follower who
has gone to him for refuge, from this day forward, for life.”[5]
Notes
The
Commentary states that LongNails (Dighanakha) was a nephew of Ven. Sariputta.
2.
Following
the Thai edition of the Canon. The Burmese and PTS editions say that Ven. Sariputta
was standing.
3.
The Pali
word no in this sentence can mean either “indeed” or “to
us.”
4.
Compare
this account of Ven. Sariputta’s awakening with the account given in MN 111.
5.
The
Commentary states that after delivering this discourse the Buddha returned to
the Bamboo Grove outside of Rajagaha and met with 1,250 arahant disciples to
deliver the Ovada Patimokkha β the event commemorated every year on Magha Puja.
Provenance:
Β©2007 Thanissaro
Bhikkhu.
Transcribed from a file
provided by the translator. This
Press Information Bureau
(C.M. Information Campus)
Information & Public Relations Department,
U.P.
Hon’ble CM directs officers to formulate strategy to
effectively control corruption in government services
Hon’ble CM directs officers to implement Janhit
Guarantee Law effectively and take stringent action against officers
not providing services within stipulated time
frame
All DMs asked to visit one tehsil one village
every week and SDMs asked to visit five villages every month
Lucknow : September 20, 2011
Giving comprehensive instructions to the Cabinet
Secretary Mr. Shashank Shekhar Singh to formulate strategy to control
corruption rampant in government services, the Uttar Pradesh Chief Minister
Hon’ble Ms. Mayawati said that all the DMs and Divisional Commissioners should
be apprised of it in a detailed manner at the state level review meeting being
held here today. She said that all the officers should strictly ensure
compliance of her orders.
Elaborating upon the directives of the Hon’ble
Chief Minister, the Cabinet Secretary, during the review meeting, said that she
had asked the Divisional Commissioners and DMs to ensure effective
implementation of Janhit Guarantee Law and to provide all the services
identified under it to the people in a stipulated time frame.
The Hon’ble Chief Minister said that the state
government had enforced Uttar Pradesh Janhit Guarantee Law with a view to
empowering people. With the implementation of this law, the people had now got
legal guarantee of getting identified services in a time bound manner. She said
that the state government had identified such services of public interest under
Janhit Guarantee Law, which were of prime need for the people belonging to
weaker
and poor sections of the society.
The Chief Minister said that as many as 13
services had been notified under the Uttar Pradesh Janhit Guarantee Law. She
has directed the officers to broaden the scope of this Act and increase the
numbers of the services and mainly include the services related to transport
department. She has also directed all the DMs and Commissioners to ensure wide
publicity of the provisions of this Act, so that the people could get its
benefit. She said that under the provisions of the Act, the responsibility of
the officers, unable to provide time bound services, would be fixed and a fine
would also be imposed
on the defaulter for showing indifference. Under
it, arrangement had been made to impose fine on the erring officer and the same
would be paid to the applicant under fixed procedure. She directed the DMs to
punish officers
showing laxity in the implementation of the Act.
The Hon’ble Chief Minister directed the officers
to remain present on all working days from 10 am to 12 noon to solve people’s
problems in time bound manner. She also directed them to note the name,
address, mobile no. and brief details of problem/complaint of complainant in
register and make arrangements to inform the complainant immediately after
solving the problem.
She directed the senior officers to make random
checking of disposal of complaint/problem through mobile no. She said that
Government/Directorate level officers should also ensure random checking,
during their field visits.
The Hon’ble Chief Minister has directed all the
district magistrates to make inspection of a village of any tehsil of district
every week and SDMs to visit five villages every month. She also said that SDMs
should hold open meetings to solve people’s problems. They should also make the
people aware about all the programmes being run by the State Government. They
should get the entire proceedings video recorded. She hoped that this would be
a good
beginning against corruption.
The Hon’ble Chief Minister has also directed the
officers to fix the time
limit for the decisions regarding pending
vigilance charge sheet related cases in
all the departments and take departmental action
in time bound manner. She
said that screening should be done for compulsory
retirement against
employees having careless and indifferent approach
towards government
works. Besides, intelligence information should be
gathered for the officers to
get them trapped red handed for their corrupt
activities. She has authorised the
districts magistrates for this job.
The Hon’ble Chief Minister said that her
government was committed to
remove corruption at every level. No
officer/employee engaged in corruption
would be spared and action would be taken in
accordance with law, she added.
*******
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3. Department of Healing
Department of Healing (DOH) at FOCPIS is based on
the Science of Healing, one of
the five traditional sciences
taught at NΔlandΔ University. It currently offers 3 credits.
Mandala of the Medicine Buddha
Palace of Buddha Bhaisajyaguru, Master of Remedies
Large image (183 kb)
This is the first painting in the series of medical training
paintings that provide illustrations for the basic Tibetan medical text,
the “Blue Beryl” tantras. In this painting, Bhaisajyaguru, the Medicine
Buddha, indirectly teaches the science of healing to his followers. The
dieties in the upper section are representations of the lineage of medical
teachings, including the 5th Dalai Lama, the eight Buddhas of Medicine,
and several medical scholars.
This central palace of the Mandala of the Medicine Buddha
is the site where the science of medicine is taught. Shakyamuni Buddha,
as Bhaisajyaguru, the Medicine Buddha, sits on a throne engraved with gems
at the center of the palace, at the center of Sudarsana, the city of medicine.
In attendence are gods of the devaloka, hermit scholars, Hindu dieties,
and Buddhist followers, including bodhisattvas and devout students. While
holding his seat on the central throne, Bhaisajyaguru also manifests as
the four sibling hermit scholars who instruct all types of students at
the same time.
Each class of students receives teachings appropriate
to their own level of understanding of the fundamental nature of reality
and the lives of beings.
The Dharmapala Centre School of Thangka
Painting site in Germany offers another
version of this painting, which includes detailed descriptions of various
aspects of the painting and eighteen pages of enlarged details with descriptive
text. Several other Medical
Thangkas are offered as well.
 |
A very different, quite beautiful image of a Medicine Buddha Mandala is available from a Web site in Finland. The Dharmapala Centre School of Thangka Painting site in Germany offers another version, with two pages of pages of enlarged details. |
Upright
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The support of mother and father,
The welfare of spouse and children,
Engaging in unconflicting livelihood;
This is the greatest blessing.
Selfless giving, and living by the Dhamma,
Looking after relatives and friends,
And blameless actions;
This is the greatest blessing.
Part of becoming a pillar of society is conducting ourselves in
exemplary ways everywhere - at home, at work, in public, in any setting. The
Buddha once said that it is difficult for people to really know each other. He
said that we must live together (he was probably referring to monks living in
community) for a long time, not a short time. We must observe a person’s
behavior in a full range of situations, repeatedly, before we can judge her
character. This was the standard he asked to be judged by as well.
There was probably only one Buddha, so let’s not aspire to
perfection immediately, but let’s do take his life as an example. Because his
words and deeds were based on a thorough (ultimate) understanding of causes and
results, and because he had uprooted any inclination within himself towards
greed, hatred and delusion, there was an unparalleled integrity to his actions.
We also have some degree (perhaps a great degree) of integrity.
We try to do the right thing, to behave ethically in every situation. It is
possible, however, that certain factors may make us forget our intentions. If
we are fearful or feel set aside or disrespected, we might react unskilfully.
Only when we are tested do we find out how deep our wisdom goes.
I reported to a friend recently that now at last, perhaps having
mellowed with age, I’m more interested in understanding than I am in being
right. I’ve got a pretty good idea of how temporary and slippery “being
right” can be, and how it often creates unnecessary friction between
people. If we are able to set aside our need to be in charge, to have the final
say, etc., the picture may clarify and we may see what is needed in the situation.
We may be able to shift the conversation from argument to some sort of
communion.
What does it mean to live “by the Dhamma”? To be
truthful, kind, trustworthy, compassionate, and to refrain from harming others
and ourselves. It’s all the stuff we’ve been talking about, but (in this
instance) in the forum of public life. We are who we are, and others, if they
are looking, will know us as we are. How do you want to be known?
Subject: Social Awakening Seminar
Dear Friends
We are all aware of the recent happenings in the past few days/months. The
Established and ruling class is trying its best to alter and gradually finish
one of the best constitutions given by none other than Dr Ambedkar. The recent
unconstitutional methods like fasts be it relay or unto death are just a small
means towards a larger game plan which pose a serious threat to the
marginalized, deprived and backward classes of India. The reservation
policy has benefitted only a fraction of sc/st/obcβs. The majority amongst them
are still devoid of basic human rights. The PIL for creamy layer amongst SCβs
is one of the dangerous steps instigated by the ruling class to divide and
rule.
The adhoc acquisition of land by state in the name of development is a threat
to farmers who often fall prey to short term benefits. Dr Ambedkar along with
farmer leaders in the konkan and thane region has taken the cause of Agri/Koli
castes and the bill for abolition of khoti system was passed in 1958. Inspite
of the law, the upper castes never handed over the ownership of agricultural
land to the farmers. A Pantheon of Babaβs/ Swamiβs and Guruβs has completely
hijacked the minds and lives of the backward castes who have forgotten their
original saviorβs.
A long term strategy is required to counter
all this rather than simply reacting to a particular happening.
Come, Join us and be a part of βSocial Awakening Seminarβ on Sunday, the
25th September-2011, at Milestone Hall, Shilpchowk, Kharghar. Navi Mumbai.
Time: 5.00 P.M
Speaker: Dr Suresh Mane, senior leader and constitutional expert
Topic: Present Developments, the Gimmicks of Established class
& Understanding the Constitutional setup.
Mr Rajaram Patil, President, Shetkari Prabodhini, Raigad
Topic: Farmers Movement in Konkan Region, Nana Patil and Role of Dr Ambedkar .
Homage shall be paid to late Dr Datta Patil, Farmers leader in the konkan
region whose father Narayan Nagu Patil worked closely with Dr Ambedkar for
agri/koli farmerβs cause who form majority in the konkan/navi Mumbai region. .
Your presence is solicited to create awareness, alert fellow citizens and
share your views.
SINPACT FOUNDATION, KHARGHAR AND SHETKARI PRABODHINI, RAIGAD