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Yo ca vassasatam jive apassam dhammamuttamam Ekaham jivitam seyyo passato dhammamuttamam (Dhammapada, 115) |
Though one should live a hundred years not seeing Dhamma supreme, yet better is life for a single day seeing Dhamma supreme. |
What is Buddhism? (Buddhist
Society of Western Australia)
Buddhism in a Nutshell. Venerable Narada
Mahathera
Basic Buddhism - A Modern Introduction to the Buddha’s
Teaching. V. A. GunasekaraWhat is Theravada
Buddhism? John Bullitt
What is Theravada? Maung Kyauk Seinn
Theravada - Mahayana Buddhism. Venerable W.
Rahula Mahathera
What is Theravada Buddhism? V. A. GunasekaraTheravada Buddhism in
Vietnam. Binh Anson1. Books:
(*)
Chanting Book (with accompanied sound files). The Buddhist Society of
Western Australia
(*) Buddhist Dictionary - Manual of
Buddhist Terms and Doctrines. Venerable Nyanatiloka Mahathera
(*) Concise Pali-English Buddhist
Dictionary. Venerable Buddhadatta Mahathera
(*) Concise
Pali-Vietnamese Buddhist Dictionary. Venerable Buu-Chon Mahathera
(*) English-Pali Dictionary. Metta Net,
Sri Lanka.
(*) Small Pali-English Glossary of
Buddhist Terms. Bhikkhu Bodhi
(*) Word of the Buddha. Venerable Nyanatiloka
Mahathera
(*) What Buddhists Believe. Venerable
K. Sri Dhammananda Mahathera
(*) Human Life and Problems. Venerable K. Sri Dhammananda
Mahathera
(*) The Buddha and His Teachings.
Venerable Narada Mahathera(*)
The Noble Eightfold Path: The Way to the End of Suffering. Bhikkhu Bodhi
(*) Eightfold Path for the Housholder. Ten
Talks by Jack Kornfield
(*) Eight Talks on Vipassana Meditation. Sayadaw
U Janaka
(*) Mindfulness in Plain English.
Venerable H.
Gunaratana Mahathera
(*) Living Meditation, Living Insight. Dr.
Thynn Thynn
(*) The Jhanas in Theravada Buddhist
Meditation. Venerable H. Gunaratana Mahathera.
(*) A Swift Pair of Messengers. Bhikkhu
Sujato.
(*) Right View - The Sammaditthi Sutta and
its Commentary. Translated by Bhikkhu Nanamoli, edited and revised
by Bhikkhu Bodhi
(*) The Gentle Way of Buddhist Meditation -
Dhamma Talks by Godwin Samararatne, Hongkong, 1997
(*) Beyond Belief. A. L. De Silva(*)
Good Question, Good Answer. Bhikkhu S. Dhammika
(*) A Young People’s Life of the Buddha. Bhikkhu
Silacara
(*) The Life of the Buddha. Radhika
Abeysekera
(*) Relatives and Disciples of the Buddha. Radhika
Abeysekera(*)
The Abhidharma. Peter Della Santina
(*) Abhidhamma in daily
life. Nina Van Gorkom
(*) The Mind in Early Buddhism. Venerable
Thich Minh-Thanh.(*)
Here and Now - A Series of 10 Dhamma Talks. Ayya Khema.
(*) All of Us -
Beset by Birth, Decay and Death - A Series of 12 Dhamma Talks. Ayya
Khema.
(*) Beginnings: The Pali sutras. Samanera
Bodhesako.
(*) Living Dhamma - A Collection of 7
Talks. Venerable Ajahn Chah.
(*)
(*)
Buddhism as the Foundation of Science. Bhikkhu Prayudh Payutto
(*) Buddhist Outlook on Daily Life. Nina
van Gorkom
(*) Essential Themes of Buddhist Lectures.
Venerable Sayadaw Ashin U Thittila
(*) Seeing the way. Various Western disciples of Venerable Ajahn Chah.
(*) A Technique of Living. Leonard A. Bullen.
(*) Milindapanha and Nagasenabhikshu Sutra -
A Comparative Study. Bhikkhu Thich Minh Chau.
(*) Catupatisambhida in Theravada Buddhism
(The Fourfold Analytical Knowledge In Pali Literature). Bhikkhu
Kusalaguna.
(*) Overview of
the Pali Canon. Venerable Narada Mahathera
(*) Pali Text Society: Information on Pali
Literature and Publications
(*) The Buddhist Scriptures. Sayadaw U
Sobhana
(*) Guide to the Tipitaka.
U Ko Lay
(*) List of Commentaries to the Tipitaka.
(*) Beyond the Tipitaka - A Field Guide to Post-canonical Pali Literature.
John Bullitt
(*) Chronology of the Pali Canon.
Bimala Churn Law.
(*) How old is the Suttapitaka? The relative
value of textual and epigraphical sources for the study of early Indian
Buddhism. Alexander Wynne.(*) Setting the
Wheel of Dhamma in Motion
(*) The Four Noble Truths and the Noble Eightfold
Path
(*) The Noble Eightfold Path
(*) The Abhidhamma Philosophy: Its Estimation in
the Past and its value for the Present. Venerable Nyanaponika Mahathera(*) The
Majjhima Nikaya (Collection of Middle Length Discourses): 152 suttas, translated
by Sister Upalavanna.
(*) Dhammapada Stories,
translated by Daw Mya Tin.
(*) The Mahavamsa - The Great Chronicle of Lanka
from 6th Century BC to 4th Century AD. Translated by Wilhelm Geiger.
(*) Greater
Discourse on Foundations of Mindfulness
(*) Discourse on Mindfulness of Breathing (Ananda
Sutta)
(*) Discourse on Mindfulness of Breathing
(Anapanasati Sutta)
(*) Discourse on Mindfulness Immersed in the Body
(Kayagata-sati Sutta)
(*) Factors of Concentration
(*) Four Grounds of Mindfulness (Nian Chu Jing,
Chinese Madhyama-Agama)
(*) One Way in (Yi Ru Dao Jing, Chinese
Ekottara-agama)
(*) The Path to Enlightenment - Extracts from
the Suttas(*) The
Eight-Precept Observance. Somdet Phra Buddhaghosacariya (Nanavara Thera)
(*) The 5 Precepts. BuddhaDharma web site
(*) Discipline and Conventions of
Theravada Buddhist Renunciate Communities - A Guide for the Western
Sangha
(*) The Bhikkhus’ Rules: FAQs. Bhikkhu
Ariyesako
(*) The ordination procedures and some Vinaya
rules. Chanmyay Sayadaw Ashin Janakabhivamsa.
(*) Bhikkhuni
Patimokkha - English translation.
(*) A Life Free from Money: Information about the
Money Rules for Buddhist Monks and Nuns. Bhikkhu Dhamminda.
(*)
Understanding Vinaya. Ajahn Chah
(*) Vinaya: Ownership and Administration of
Monasteries. Ajahn Brahmavamso
(*) Vinaya: Monks and Money. Ajahn
Brahmavamso
(*) Vinaya: The Four Disrobing Offences. Ajahn
Brahmavamso
(*) Vinaya: Wrong Livelihood. Ajahn
Brahmavamso
(*) Vinaya: Ordination of Women. Ajahn
Brahmavamso
(*) Vinaya: Monks and Women, Nuns and Men. Ajahn
Brahmavamso
(*) Vinaya: May a monk act as a doctor? Ajahn
Brahmavamso
(*) Vinaya: The Ordination Ceremony of a Monk. Ajahn
Brahmavamso
(*) Vinaya: What the Buddha said about eating
meat. Ajahn Brahmavamso
(*) Vinaya: The time and place for eating. Ajahn
Brahmavamso.(*)
Last days of the Buddha. Binh Anson
(*) Twenty Difficult Things
(*) Discourse on the Future Dangers
(*) Discourse on Dhamma Investigation: Kalama
Sutta
(*) A look at the Kalama Sutta. Bhikkhu Bodhi
(*) The Shorter Discourse on Voidness
(Culasunnata Sutta - Majjhima Nikaya 121) . Translated by Bhikkhu
Nyanamoli and also by Bhikkhu Thanissaro
(*) Subha, The Enlightened Nun. Panadure
Vajira Dasasilmatha
(*) Similes of the Raft and the Snake-catcher
(Alagaddupama Sutta, Majjhima Nikaya). Venerable Henepola Gunaratana
Mahathera
(*) Samadhi Sutta - Concentration (Tranquillity
and Insight)
(*) Culavedalla Sutta - The Shorter Set of
Questions-and-Answers.
(*) The Four Foundations of Mindfulness: A
Summary. Venerable Sayadaw U Sīlānanda.(*)
Aditta-pariyaya Sutta - The Fire Sermon
(*) Khuddakapatha - The Short Passages
(*) Metta Sutta (Discourse on Loving-kindness ). U
Nandiya
(*) Selections from the Sutta Nipata. (Translated
from the Pali by John D. Ireland)
(*) The Living Message of the Dhammapada. Bhikkhu
Bodhi
(*) The Sutra on Knowing the Better Way to Live
Alone. Venerable Thich Nhat Hanh
(*) The Buddha’s Advice to Meghiya (Meghiya
Sutta). Sister Ajahn Candasiri
(*) The Questions of King
Milinda (Selected Passages)
(*) The Buddha’s advice on the Path. Extracts
from the Sutta Pitaka
(*) The Buddha’s general advice to lay followers.
Extracts from the Sutta Pitaka
(*) On the Ariyaavaasa Sutta (Discourse
on the Abode of the Noble Ones). Venerable Mahasi Sayadaw.(*)
How old is the Suttapitaka? The relative value of textual and epigraphical
sources for the study of early Indian Buddhism. Alexander Wynne.
(*) The Home of Pali.
U Razinda.
(*)
The Advent of Pali Literature in Thailand. Ven. H. Saddhatissa.
(*)
8 Talks on Vipassana Meditation. Sayadaw U Janaka
(*) Introduction to Insight Meditation. Amaravati
Buddhist Centre, U.K.
(*) Mindfulness with Breathing. Buddhadasa
Bhikkhu
(*) Insight Meditation - Basic and progressive
stages. Venerable Mahasi Sayadaw
(*) Practical Advice for Meditators. Bhikkhu
Khantipalo.
(*) The Anapanasati Sutta — A
Practical Guide to Midfulness of Breathing and Tranquil Wisdom Meditation.
Bhikkhu Vimalaramsi.
(*) The Bare-Bones Instructions to “Mindfulness
of Breathing”, taken from the Anapanasati Sutta, #118 in the Majjhima
Nikaya. Bhikkhu Vimalaramsi.(*)
The Basic Method of Meditation. Ajahn Brahmavamso
(*) Travelogue to the four jhanas. Ajahn
Brahmavamso
(*) Satipatthana: The Fourfold Focus od
Mindfulness. Ajahn Brahmavamso
(*) The Five Hindrances (Nivarana). Ajahn
Brahmavamso
(*) Using non-self to let go. Ajahn
Brahmavamso
(*) Deep insight. Ajahn Brahmavamso
(*) Meditation: The Heart of Buddhism.
Ajahn Brahmavamso
(*) The quality of mindfulness. Ajahn
Brahmavamso
(*) Using variety to “freshen up” our
meditation. Ajahn Brahmavamso
(*) Joy at last to know there is no happiness
in the world. Ajahn Brahmavamso
(*) The bliss of letting go. Ajahn
Brahmavamso
(*) The ending of things - A discourse on
“non-self”. Ajahn Brahmavamso.
(*) Buddhism, The only real science. Ajahn
Brahmavamso.
(*) Cultivate Tranquility, Harvest Insight.
Ajahn Brahmavamso.
(*) Practising In The World. Ajahn
Brahmavamso.
(*) Bāhiya’s Teaching: In the Seen is just the
Seen. Ajahn Brahmavamso.
(*) I know, but I don’t know: The contemplation
of death. Ajahn Brahmavamso.(*)
The Path to Peace. Ajahn Chah.
(*) A Gift of Dhamma. Ajahn Chah.
(*) Samma Samadhi — Detachment Within Activity.
Ajahn Chah.
(*) Buddho. Phra Ajahn Thate Desaransi
(*) Eight Types of Knowledge. Ajahn Lee
Dhammadharo.
(*)
Tranquillity and Insight. Ajahn Maha Boowa Nanasampanno. Translated
by Bhikkhu Thanissaro.
(*) The Wisdom of Samadhi. Ajahn Pannavaddho
(*) Timeless and True. Ajahn Fuang Jotiko
(*) Crossing the Ocean of Life. Ajahn Lee
Dhammadharo
(*) The Fundamentals of Meditation.
Ajahn Plien Panyapatipo
(*) Simply So. Dhamma Teachings of Luang
Poo Sim Buddhacaro
(*) Ajahn’s Sao Teaching
(*) Jhanas, Concentration, and Wisdom. Bhikkhu
Thanissaro
(*) The Path of Concentration and
Mindfulness. Bhikkhu Thanissaro
(*) One Tool Among Many — The Place of Vipassana
in Buddhist Practice. Bhikkhu Thanissaro
(*) Using meditation to deal with Pain, Illness
and Death. Bhikkhu Thanissaro
(*) A Guided Meditation. Bhikkhu
Thanissaro
(*) Basic Breath Meditation Instructions. Bhikkhu
Thanissaro.
(*) Jhana Not by
the Numbers.
Bhikkhu
Thanissaro.
(*)
Noticing space. Ajahn Sumedho.
(*) Only one breath. Ajahn Sumedho.
(*) Samatha and Vipassana Meditation.
Ajahn Jagaro.
(*) Right attitude of acceptance. Ajahn Jagaro.
(*)
The Mystery of the Breath Nimitta, or The Case of the Missing Simile. Bhikkhu
Sona
(*) Meditation of the Breath. Ajahn
Pasanno
(*) A Fistful of Sand. Ajahn Suwat Suvaco
(*) Right Attitude. Ajahn Suwat Suvaco
(*) Disenchantment. Ajahn Suwat Suvaco
(*) Right Concentration. Ajahn Suwat
Suvaco.
(*) Samadhi for Liberation. Ajahn Anan
Akincano.
(*)
Upasika Kee Nanayon and the Social Dynamic of Theravadin Buddhist
Practice. Bhikkhu Thanissaro
(*) Condensed Breath Meditation. Kor
Khao Suan Luang (Kee Nanayon)
(*) Breath Meditation Condensed. Upasika Kee
Nanayon
(*) Looking inward. Upasika Kee Nanayon
(*) Reading the Mind. Upasika Kee
Nanayon
(*) Contemplation of Feelings. Venerable Nyanaponika
Mahathera
(*)
Benefits of Long-term Meditation. Bhante H. Gunaratana
(*) Sati - Mindfulness. Bhante H.
Gutanaratana
(*) Mindfulness of Feeling. Bhante H.
Gunaratana
(*) Practical Vipassana. Bhante H.
Gunaratana(*)
Instructions to Insight meditation. Venerable Mahasi Sayadaw
(*) Satipatthana and Vipassana Meditation. Venerable
Mahasi Sayadaw
(*) Venerable Mahasi Sayadaw - A Biographical
Sketch
(*) The Benefits of Walking Meditation. Sayadaw
U Silananda
(*) Introduction to Vipassana Meditation. Sayadaw
U Silananda
(*) Meditation Instructions (For
Loving-kindness Meditation and Vipassana Meditation). Sayadaw U
Silananda
(*) The Four Foundations of Mindfulness (A
Summary). Sayadaw U Silananda
(*) Access and Fixed Concentration. Bhikkhu
Sujivo
(*) Conceit and Meditation. Bhikkhu
Sujivo
(*)
Meditating at Home. Bhikkhu Pannyavaro
(*) Anapana Sati: Meditation on Breathing. Mahathera
Nauyane Ariyadhamma
(*) Practical Guidelines for Vipassana. Ayya
Kheminda
(*) The Meditative Mind. Ayya Khema.
(*) Meditating on No-Self. Ayya Khema.
(*) Basic Insight Meditation. Compiled by Derek
Leong
(*)
The Benefits of Meditations and Sacrifice. Aung San Suu Kyi
(*) Working with Anger. Michelle McDonald
(*) Mindfulness and Compassion. Adrian Bint
(*) Introduction to Mental Culture. Buddhist
Cultural Center, Sri Lanka
(*) Buddhist Meditation. Francis Story
(*) Children’s Direct Seeing. Dr. Thynn Thynn
(*) Even the Best Meditators Have Old Wounds to
Heal. Jack Kornfield
(*) Experiences in Meditation. Chris Kang
(*) Beginning Insight Meditation. Dorothy
Figen(*)
Control and freedom: The structure of Buddhist meditation in the Paali
suttas. Donald K. Swearer
(*) The Universal Teaching of the Buddha.
S.N. Goenka(*) Don’t You Teach Buddhism? An Interview
with S.N. Goenka.(*)
Why Meditation isn’t Psychotherapy.
Patrick Kearney
(*) A Buddhist Pilgrim’s Progress. Daw Khin
Myo Chit
(*) Formless Meditation. A roundtable
discussion with Ajahn Sumedho, Patricia Dai-en Bennage, Tenzin Wangyal
Rinpoche and Gaylon Ferguson.
(*) The Bearable
Irritation of Being.
Ajahn Sumedho.
(*) Jhāna and Lokuttarajjhāna. Brahmāli Bhikkhu.
(*) Satipatthāna & Samādhi. Bhikkhu Bramāli.
(*) Sammasati: An Exposition of Right
Mindfulness. Ven. P. A. Payutto.(*) Toward a theory of the
relation between Tranquility and Insight. Ethan Mills.
(*)
What is Buddhism? (Buddhist Society of W.A.)
(*) Questions and Answers on Buddhism. Yew
Han Hee (1995)
(*) Introduction to Buddhism. Mike Butler
(*) What is Buddhism? U Thittila
(*) Basic Buddhism - A Modern Introduction to the
Buddha’s Teaching. V. A. Gunasekara
(*) Buddhism in a Nutshell.
Venerable Narada
Mahathera
(*) The Dhamma Tree. R.P. Hayes
(*) The Way of The Buddha. The Buddhist
Society, U.K.
(*) Buddhism 101 - Be a lamp upon yourself.
Phor Kark See Temple, Singapore
(*) Buddhism - An Introduction. Graeme Lyall
(*) What Buddhism is. U Ba Khin
(*) What is Theravada Buddhism? V. A.
Gunasekara(*)
FAQs on Buddhist culture. BuddhaNet
(*) FAQs - Talk.Religion.Buddhism newsgroup. John
Kahila (1996)(*)
Sectarianism Disclaimer. S. Dharmamita
(*) Theravada and Mahayana. Venerable W.
Rahula Mahathera
(*) Mahayana, Hinayana, Theravada
(*) The myth of Hinayana. Kåre A. Lie
(*) Mahayana and Hinayana. Venerable
Abhinyana(*)
Two Main Schools of Buddhism. Venerable K. Sri Dhammananda
Mahathera
(*) The Bodhisattva Ideal in Theravada. Jeffrey
Samuels
(*) Theravada - Mahayana Buddhism. Venerable
W. Rahula Mahathera
(*) Bodhisattva Ideal in Buddhism. Venerable
W. Rahula Mahathera
(*) What is Theravada? Maung
Kyauk Seinn
(*) Brief History of the Great Councils.
Ministry of Religious Affairs, Myanmar
(*) Buddhist Councils. Venerable Rewata
Dhamma(*)
The Meaning of Puja (Offerings). Buddhist Society of Western Australia
(*) Puja. Ajahn Sucitto
(*) On Vesak Day 2541 (1997). Venerable Thich Bao Lac
(*) The Significance of Vesak. Bhikkhu
Mahinda
(*) Vesakha Puja. Ajahn Lee Dhammadharo
(*) Vassa (Rains Retreat) and Kathina (Robe
Offering) Ceremony(*)
Environmental Protection. Venerable Thich Tri Quang (1996)
(*) Non-grasping and Deliverance from Suffering. Lieu
Phap
(*) Our Modern World’s Problems. Venerable Thich Bao Lac
(1996)
(*) Thao-Duong Zen School: The Zen-Pure Land
Union and Modern Vietnamese Buddhism. Venerable Thich Thien An
(*) Five principles for a new global moral
order. Venerable Thich Minh Chau(*)
On Vegetarianism. Compiled by Binh Anson
(*) What the Buddha said about eating meat. Ajahn
Brahmavamso
(*) Buddhism and Vegetarianism. Ajahn Jagaro
(*) Buddhism and Vegetarianism: The Rationale for
the Buddha’s Views on the Consumption of Meat. V. A. Gunasekara
(*) Are you “Herbivore” or
“Carnivore”? Jan Sanjivaputta
(*) Vegetarianism. Venerable K. S.
Dhammananda Mahathera(*)
Ajahn Chah’s Wisdom
(*) Right Practice — Steady Practice. Ajahn
Chah
(*) Our real home - A talk to an aging lay
disciple approaching death. Ajahn Chah
(*) Ajahn Chah Subhatto: An Appreciation
& Personal Recollection. Ajahn Khemadhammo
(*) Understanding Dukkha. Ajahn Chah.(*)
Being nobody. Ajahn Sumedho
(*) Listening to Thought. Ajahn Sumedho
(*) Beyond the Self Position. Ajahn Sumedho
(*) The Human Family. Ajahn Sumedho
(*) Is Buddhism A Religion? Ajahn
Sumedho
(*) Ajahn Sumedho Interviewed. Interview by
Roger Wheeler(*)
Going for Refuge. Bhikkhu Thanissaro
(*) The Healing Power of the Precepts. Bhikkhu
Thanissaro
(*) Emptiness. Bhikkhu Thanissaro
(*) Affirming the Truths of the Heart - The
Buddhist Teachings on Samvega and Pasada. Bhikkhu Thanissaro
(*) The road to Nirvana is paved with skillful
intentions. Bhikkhu Thanissaro
(*) Right speech. Bhikkhu Thanissaro
(*) The Customs of the Noble Ones. Bhikkhu
Thanissaro
(*) A Question of Skill: An Interview with
Thanissaro Bhikkhu.
(*) Listen well. Ajahn Fuang Jotiko
(translated by Bhikkhu Thanissaro)
(*) It’s not about fatalism. Bhikkhu Thanissaro
(*) Putting the self aside.
Bhikkhu Thanissaro.
(*) Generosity First.
Bhikkhu Thanissaro.
(*) Admirable Friendship. Bhikkhu Thanissaro.(*)
Message for a Globalized World. Bhikkhu Bodhi
(*) The Living Message of the Dhammapada. Bhikkhu
Bodhi
(*) Questions on Kamma. Bhikkhu Bodhi
(*) Questions on Rebirth. Bhikkhu Bodhi
(*) Tolerance and Diversity. Bhikkhu
Bodhi
(*) Two Faces of the Dhamma. Bhikkhu
Bodhi
(*) The Buddha & His Message - Past,
Present, and Future. Bhikkhu Bodhi
(*) Promoting Buddhism in Europe. Bhikkhu
Bodhi
(*) The Case for Study. Bhikkhu Bodhi
(*) An Interview with Bhikkhu Bodhi. Bhikkhu
Kantasilo
(*) Climbing to the Top of
the Mountain. An interview with Bhikkhu Bodhi.
(*) The Jhānas and the Lay Disciple According to
the Pāli Suttas. Bhikkhu Bodhi.
(*) Translator for the Buddha: An Interview
with Bhikkhu Bodhi.(*)
Emptiness and Pure Awareness. Ajahn Amaro
(*) Beyond Being and Non-Being. Ajahn Amaro
(*) In the Refuge of Sangha. Ajahn Amaro
(*) Spiritual Friendship. Ajahn Amaro
(*) The Lesser, The Greater, The Diamond and The
Way. Ajahn Amaro
(*) The Happy Monk: Ajahn Amaro on
Living Buddhism in the West
(*) Rugged Interdependency: Generosity in the
Land of the Individualist. Ajahn Amaro
(*) Gathering Together the Three Levels of
Truth. Ajahn Amaro.(*) Escaping from Mara. Ajahn Amaro.
(*) A day in the life: A monk on Fearless
Mountain (Ajahn Amaro). Tony Anthony.
(*) The Four Parameters of Clinging. Ajahn
Pasanno.
(*) An Extraordinary Yet Ordinary Human Being.
Ajahn Pasanno.(*)
Growth and development of Buddhist Organizations. Bhante H. Gunaratana
(*) Going upstream. Bhante H. Gunaratana
(*) Sex, Celebacy and the Spiritual life. Bhante
H. Gunaratana
(*) The Buddhist view of death - An
interview with Bhante Gunaratana. Samaneri Sudhamma and Margot Born.
(*) Do it yourself. Bhante H. Gunaratana.
(*)
The God-Idea. Venerable K. Sri Dhammananda Mahathera
(*) Leading a Buddhist Life. Venerable K. Sri
Dhammananda Mahathera
(*) Buddhism in the eyes of intellectuals. Venerable
K. Sri Dhammananda Mahathera
(*) A happy married life. Venerable K.
Sri Dhammananda Mahathera
(*) Is death really frightening? Venerable K. Sri Dhammananda
Mahathera
(*) Problems and Responsibilities.
Venerable K. Sri Dhammananda Mahathera
(*) Buddhism for the future. Venerable K.
Sri Dhammananda Mahathera(*)
Observing the problems in our lives. Ajahn Jagaro
(*) Skillful means to reduce the power of
ill-will. Ajahn Jagaro
(*) Getting to know the mind. Ajahn Jagaro
(*) Nibbana and the Paradox of Happiness. Ajahn
Jagaro
(*) A Conversation with John Cianciosi
(formerly, Ajahn Jagaro).
(*) Death and Dying. Ajahn Jagaro.
(*) Compassion - The Natural Expression of
Awakening. Ajahn Jagaro.
(*) Beyond Boredom and Depression. Ajahn Jagaro.
(*) Anatta (Non-self) and Kamma (Karma): The Best
Kept Secret in the Universe. Ajahn Jagaro.
(*) Buddhism and God. Ajahn Jagaro.
(*) True Freedom. Ajahn Jagaro.(*)
Following the true Buddhist path
(*) The Prison of Life. Bhikkhu Buddhadasa
(*) Nibbana for Everyone. Bhikkhu Buddhadasa
(*) Forest Wat, Wild Monks. Bhikkhu
Buddhadasa
(*) Essential Points of Buddhist Teaching.
Bhikkhu Buddhadasa
(*) Emptiness. Bhikkhu Buddhadasa
(*) The Undying. Ajahn Maha Boowa(*)
On Making a Mistake. Ajahn Brahmavamso
(*) Attachment. Ajahn Brahmavamvo
(*) The Meaning of Sangha. Ajahn
Brahmavamso
(*) In the Presence of Nibbana - Developing
Faith in the Buddhist Path to Enlightenment. Ajahn Brahmavamso.
(*) Growth of Buddhism in the West. Ajahn
Brahmavamso
(*) Living Meaningfully, Dying Joyfully.
Ajahn Brahmavamso.
(*) Paticca-samuppada - Dependent Origination.
Ajahn Brahamvamso.
(*) A Forest Monk and a Zen Roshi.
Ajahn Brahmavamso & Gil Alon, interviewed by Rachael Kohn.
(*) There are gods, miracles do happen.
Ajahn Brahmavamso.
(*) The Buddhist perspective. Ajahn
Brahmavamso.
(*) Practical Buddhism: Taking
responsibility for our lives. Ajahn Jayasaro
(*) Laying the Foundation for Social Action. Ajahn
Pasanno
(*) Going Forth. Ajahn Viradhammo
(*) Regret and Well Being. Bhikkhu
Munindo
(*) An Iridescence on the Water. Bhikkhu
Dhammavitakkho
(*) Practical Buddhism: Taking responsibility for
our lives. Ajahn Jayasaro(*)
Fulfillment and Liberation. Ajahn Viradhammo
(*) Bringing the Teachings Alive. Ajahn
Viradhammo
(*) A Ripple in a Pond - An interview
with Ajahn Sucitto
(*) Origins and Decline: An Essay in
Buddhist Cosmology. Bhikkhu Punnadhammo
(*) The Spiritual Faculties. Ajahn
Nyanadhammo
(*) Making the Dhamma Your
Own. Ajahn Khamdee Pabhaso
(*) Who is the Buddha? Narada Mahathera
(*) Right Speech. Piyadassi Mahathera
(*) Practicing the Dhamma in Ordinary Life:
Generosity. Bhikkhu Yogavacara Rahula
(*) Is Theravada Buddhism for Arahatship Only?
Sayadaw U Silananda
(*) No inner core - Anatta. Sayadaw U
Silananda
(*) A talk of Kamma, Rebirth and Suffering. Sayadaw
U Silananda.
(*) How to live a proper life. Takkasila
Ashin Sumangala(*) Buddhist Theory of Kamma.
Venerable Narada Mahathera
(*)
Alayavijnana - Store Consciousness. Venerable Dr. Walpola Rahula
(*) Buddhism in the Western World. Venerable
Dr. Walpola Rahula
(*) One Vehicle for Peace. Ven. Dr. Walpola Rahula.
(*) Kathina Robe-Offering Ceremony:
Historical and Spiritual Significance. Bhikkhu Dhammasami
(*) The Practice of Chanting in Buddhism. Bhikkhu
Dhammasami
(*) Liberation - Relevance of Sutta-Vinaya. Bhikkhu
Dhammavuddho
(*) Only we can help ourselves. Bhikkhu
Dhammavuddho
(*) Living in the present. Venerable
Visuddhaacaara
(*) Sunyata, Emptiness and Self-emptying,
Kenosis. Venerable Rewata Dhamma
(*) Buddhism and Economic Justice. Venerable
Rewata Dhamma.
(*) The Contribution of Buddhism to the World of
Art and Architecture. Venerable
Rewata Dhamma.
(*) The Garden of Liberation. Bhikkhu
Santikaro
(*) Parents and Children - Transmitting the
Buddhist Heritage Across Generations. Venerable Medagama. Vajiraganana
Nayake Thera(*)
Sangha: The Ideal World Community. Bhikkhu Prayudh Payutto
(*) From Ceylonese to Sri Lankan Buddhism. Bhikkhu
Prayudh Payutto
(*) Where women stand. Bhikkhu
Prayudh Payutto (Phra Dhammapitaka)
(*) Aging and Dying. Bhikkhu
Prayudh Payutto(*)
E-learning Buddhism on the Internet. Bhikkhu Pannyavaro
(*) Lumbini in the New Millennium: Youth in
Buddhism. Bhikkhu Sugandha(*) Eight excellent and wonderful things in the
great ocean and the Sasana. Bhikkhu Seelananda
(*) How the Buddha died. Bhikkhu Mettanando
(*) The God idea. Bhikkhu
Dhammapiyo
(*) The First Discourse of the Buddha. Sayadaw
Adipati
(*) Theory of Karma. Venerable Sayadaw U
Sobhana
(*) Samma Ditthi: Right View. Bhikkhu
Seelawimala
(*)
Footprints in the dust: Buddha’s travels in India.
Bhikkhu S. Dhammika
(*) The Tsunami - A Buddhist
View. Bhikkhu S. Dhammika.
(*) How the Buddha’s Enlightenment changed the
world’s thinking. Ven. Medagama Vajiragnana
(*)
Practicing Dhamma In Ordinary Life: Generosity. Bhikkhu
Yogavacara Rahula
(*) The Theravada Attitude to Discipline.
Bhikkhu Nyanarama
(*) No Escape for the Ego. An interview
with Venerable Master Sheng-yen
by Carter Phipps
(*) The Ascetic Sumedhā’
s Life, and the Ten Perfections. Bhikkhu Giac-Hanh Dhammadhara.
(*) Buddhism for the Next Century: Toward
Renewing a Moral Thai Society. Phra Phaisan Visalo.
(*) Protection Through Satipatthana.
Venerable Nyanaponika Mahahera.
(*) Buddhism and the God-Idea. Venerable Nyanaponika Mahahera.
(*) Why End Suffering?. Venerable Nyanaponika Mahahera.
(*) Seeing Things As They Are. Venerable Nyanaponika Mahahera.
(*) Kamma and Its Fruit. Venerable Nyanaponika Mahahera.
(*) Ven. Nyanaponika Maha Thera: A Bhikkhu with
intellectually convinced vision of Dhamma. Rohan L. Jayetilleke.
(*)
Dhamma Without Rebirth? Bhikkhu Bodhi
(*) Buddhism Without Beliefs: Review. Bhikkhu
Bodhi
(*) Buddhism Without Beliefs critiqued. Bhikkhu
Punnadhammo.(*) Harmonious Living. Ayya Khema
(*) Liberation Here and Now. Ayya Khema
(*) Why come to a monastery? Sister
Candasiri
(*) Love Unbounded. Sister Candasiri
(*) Renunciation: The Highest Happiness. Sister
Siripanna
(*) It can be very simple. An interview
with Ajahn Sundara.
(*) Simplicity. Sister Ajahn Sundara.
(*) Taking Refuge. Sister Ajahn Sundara.
(*) Freedom in Restraint. Sister Ajahn Sundara.
(*) Relinquishing
‘Me’ and ‘Mine’. Sister Ajahn Jitindriya.(*) The Process Of Mental Suffering.
Bhikkhuni Lieu-Phap.
(*) The Approach Of Ancient Healing:
Psychotherapy In Buddhism. Bhikkhuni Khemanandi Huyen-Chau.
(*) Buddhist Attitude to Education. Bhikkhuni
Dhammananda Nguyen-Huong.(*)
On growing a Theravadan Nuns’ Sangha in Britain
(*) The First Buddhist Nun. Rev. Sarika
Dharma
(*) Restoring the Order of Nuns to the Theravaadin
Tradition. Senarat Wijayasundara
(*) On the restoration of Bhikkhuni Order -
Selected articles
(*) Interview with the Venerable Bhikkhuni
Kusuma. Pennie White
(*) Buddhist women. Bimala Churn Law(*)
Prosperity and Happiness: The Buddhist View. Suvimalee Karunaratna
(*) The Talk Nobody Wants to Hear. Charlotte
Joko Beck
(*) Buddhist Nuns in Burma. Dr. Friedgard
Lottermoser
(*) Is Buddhism a Religion? Dorothy Figen
(*) Why Is There Suffering in the World? Dorothy
Figen
(*) Facets of Metta. Sharon Salzberg
(*) Mudita. Eileen Siriwardhana
(*) Pride And Conceit. Dr. Elizabeth Ashby
and Brian Fawcett
(*) Paramis: The Heart of Buddha’s Teaching and
Our Own Practice. Sylvia Boorstein
(*) Sylvia Boorstein: Meditation and
Spirituality. Catharine Reeve(*)
The Greatest Blessings. Nina van Gorkom
(*) Understanding Reality. Nina van Gorkom
(*) Morality with and without a creator God.
Radhika Abeysekera
(*) The Appeal of Buddhism in the West.
Radhika Abeysekera.
(*) Women’s Liberation. Sharon Salzberg,
Barbara Rhodes, Judith Simmer-Brown & Pat O’Hara
(*) Woman to Woman. Sandy Boucher
(*) One Foot in the World - Buddhist
Approaches to Present-day Problems. Lily De Silva(*) Sanghamitta Theri - a liberated woman.
Dr. Lorna Dewaraja(*)
When should we hold our tongue? Rasika Quek
(*) Living Buddhism. Venerable Chin Kung
(*) The Slightly Demented Vision of Robert
Thurman. Prof. Robert Thurman
(*) Passing the Light. Tang Chade Meng
(*) The Perception of “Karma-Free”
CyberZones. Richard P. Hayes
(*) Five Steps to Skillful Means in Buddhist
Forums. Dominick Spirelli
(*) Ethnic Buddhists in Australia. Graeme
Lyall
(*) The Purpose of Life. Graeme Lyall
(*) Radical Buddhism. Leonard Price
(*) Buddhism: A Method of Mind Training. Leonard
A. Bullen
(*) Vedana (Sensation) in Paticcasamuppada
(Dependent Origination). Vipassana Research Institute.(*)
Seeking the Buddha’s Footprints. Shantum Seth
(*) Buddhism and Thai Society. Sunthorn
Plamintr
(*) The Buddhist Attitude to God. V. A.
Gunasekara.
(*) Hinduism in Buddhist Perspective. V. A.
Gunasekara
(*) Buddhist reflections on death. V.F.
Gunaratna
(*) Homosexuality and Theravada Buddhism. A.
L. De Silva
(*) Facing Death Without Fear. Lily De
Silva.(*) Vietnamese mode of self-reference: A
model of Buddhist egology. Steven W. Laycock
(*) Born Again. Sanitsude Ekachai(*) A Simple Forest Monk. Binh Anson
(*) How I became a practicing Buddhist. Binh
Anson
(*) Why I Am a Buddhist. Anthony
Billings
(*) Buddhism in the Kingdom of Thailand. Sathien
Bodhinantha(*)
Leading Virtuous Lives As Laymen. U Chit Tin
(*) Global problem-solving: A Buddhist
perspective. Sulak Sivaraksa
(*) Buddhism and Tolerance for diversity of
religion and belief. Sulak Sivaraksa
(*) A Thai perspective on socially engaged
Buddhism: A conversation with Sulak Sivaraksa. Donald Rothberg
(*) American Buddhists: who are they? Jan
Nattier
(*) The worldliness of Buddhism. Donald K.
Swearer
(*) What appeals to me most in Buddhism. Francis
Story
(*) Interpretation of Buddhist terminology
at the background of Chinese traditional thoughts. Latika Lahiri
(*) The significance of ‘Tathagatagarbha’
– A positive expression of ‘Sunyata’. Heng-Ching Shih
(*) Cosmology and meditation: from the
Agganna Sutta to the Mahayana Buddhism. Rupert Gethin(*)
The mind-body relationship in Pali Buddhism: A philosophical investigation. Peter
Harvey
(*) The Buddhist path and social
responsibility. Jack Kornfield
(*) To the forest for refuge. An interview
with Joseph Goldstein
(*) Why is Buddhism the fastest growing religion
in Australia? Darren Nelson
(*) The Dhamma Theory - Philosophical Cornerstone
of the Abhidhamma. Y. Karunadasa
(*) How Free is Freedom of Thought.
Sanath Nanayakkara
(*) Buddhist Ethics, Moral Perfection and Modern
Society. Prof. P.D. Premasiri
(*) Freedom of faith
and worship in Myanmar. Hla Myo Nwe
(*) The Bodhisattva concept. A. G. S. Kariyawasam
(*) The Road to Liberation -
Paticcasamuppada
(Dependent Origination).
Ron Wijewantha(*)
The six Buddhist universities of ancient India. D. Amarasiri Weeraratne
(*) Thailand’s gift to Sri Lanka: the
establishment of the Siam Nikaya. Dr. Lorna Dewaraja
(*) Buddhist missionary in the West after WW II.
Nemsiri Mutukumara
(*) The
Prospects for the Growth of Buddhism in Germany and other Western
Countries. Agganyani (Christa
Bentenrieder).(*) The legend of Bundala: Venerable
Nanavira Thera (1920-1965). Kingsley Heendeniya.
(*) On Understanding Nama-Rupa. Kingsley
Heendeniya.
(*) The Buddhist Critique of Sassatavada and
Ucchedavada: The Key to a proper Understanding of the Origin and the
Doctrines of early Buddhism. Y. Karunadasa.
(*) Establishing Pali Text
Society for Buddhist literature. Nemsiri Mutukumara.
(*) The Great Sariputta, the foremost disciple
of Gautama Samma-Sambuddha. W. D. Wickramasinghe.(*) The Importance of Study. A Panel
Discussion with Bhante Henepola Gunaratana, John Daido Loori, Christina
Feldman and Georges Dreyfus.
(*) Venerable Narada Maha Thera: A Buddhist
Missionary Par Excellence. O. Gunasekera.
(*) The Indispensability of Peace in the Present
World Context. Bhikkhu Sugandha.
(*) The Life and
Teachings of Ajahn Chah: Remembrances of His Western Students.
(*) Chanting the “Mirror of the Dhamma”.
Ajahn Punnadhammo.
(*) In the footsteps of the ‘Slave Of Buddha’
(Bhikkhu Buddhadasa).
Karnjariya Sukrung.
(*) The food of kindness.
Ayya Medhanandi.
(*) The way of the mystic.
Ayya Medhanandi.
(*) The joy hidden in sorrow.
Ayya Medhanandi.
(*) Generosity and goodness at every step.
Ayya Medhanandi.
(*) Come from the shadows.
Ayya Medhanandi.(*) Sri Lanka’s Contribution to the Development
of the Pali Canon. Prof. Oliver Abeynayake.
(*) Buddhism in Sri Lanka. G. P. Malalasekera.
(*) Soulful wit - Towards a more joyous New Year.
Nissara Horayangura.
(*) Ideal Solitude: An Exposition on the
Bhaddekaratta Sutta. Bhikkhu Ñanananda.
(*) The great virtue: Sugato. Chandani
Abeynayake.
(*) Note on the probable age of the Dialogues
(Digha and Majjhima Nikàyas). T. W. Rhys Davids.
(*) Crossing the wilderness: how the Buddha
narrates his own travels. Sarah Shaw.
(*) Buddhism and Sex. M. O’C. Walshe.
(*) Recollections of an Anagarika. Adrian
Cambden.
(*) Buddhism and the Brahma concept.
Bellanwila Wimalaratana Thera.(*) Conceit and Pride. Elizabeth
Ashby and Brian Fawcett.
(*)
The Buddhist Society of Western Australia,
Bodhinyana Monastery and Dhammasara Nuns’s Monastery
(*) Sasanarakkha
Buddhist Sanctuary . A Buddhist sanctuary located in Malaysia
for the training of Theravada Buddhist monks in theory and practice of the
Dhammavinaya. Dedicated to evolving a modern Theravada Buddhist identity
guided by the scriptural tradition.
For comments, questions and
other requests, please send email to Binh
Anson, Ph.D.:
budsas@gmail.com
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விவசாயம், கால்நடை வளர்ப்பு, மீன்பிடி மற்றும் கிராமப்புற வேலைவாய்ப்பு தொடர்பான அரசு திட்டங்கள் பற்றி விவாதிக்கப்பட்டுள்ளன
ஆடு, மாடு, எருமை, முயல் மற்றும் பன்றி ஆகயவற்றின் வர்த்தகரீதியான உற்பத்தியை பற்றி இங்கே விவாதிக்கப்பட்டுள்ளன
நீடித்த
விவசாயம், கால்நடை வளர்ப்பு, மீன்பிடி, விவசாயம் சார்ந்த நிறுவனங்கள்,
விரிவாக்க நடைமுறைகள் ஆகியவற்றின் சிறந்த நடைமுறைகளை வழக்கு ஆய்வுகள்
வடிவிலும் , நிபுணர்கள் மற்றும் பயிற்சியாளர்களின் அனுபவங்கள் வடிவிலும்
இங்கே விவாதிக்கப்பட்டுள்ளன .
வேளாண் துறையில் சேவை புரியும் தன்னார்வ நிறுவனங்கள் பற்றி இங்கு விவரிக்கப்பட்டுள்ளன.
வேளாண் சார்ந்த பல வகையான தொழில்நுட்பங்கள் இங்கே கூறப்பட்டுள்ளன.
தோட்டக்கலைப் பயிர்களின் சாகுபடி குறிப்புகள் இங்கு கொடுக்கப்பட்டுள்ளன.
விவசாயம் மற்றும் அது சார்ந்த துறைகள் தொடர்பான பல்வேறு வலைத்தளங்கள் மற்றும் இணையதளங்களின் இணைப்புகளை வழங்குகிறது
விவசாய
கடன், கடன் நிறுவனங்கள் மற்றும் அதன் சம்பந்தந்தப்பட்ட திட்டங்கள்
தொடர்பான தலைப்புகள் பற்றி இந்த பகுதியில் விவாதிக்கப்படுகின்றன
விதைகள்,
கரிம மற்றும் கனிம உரங்கள் உள்ளிட்ட பல்வேறு விவசாய உள்ளீடுகளை தயாரித்தல்
மற்றும் கையாளுதல் பற்றி இங்கே விவாதிக்கப்படுகின்றன
விவசாயம்
மற்றும் அது சார்ந்த நடவடிக்கைகள் அடங்கிய பல்வேறு காப்பீட்டு
திட்டங்களையும், அதன் பிரீமியம், பரவல் பகுதி, கூற்று நடைமுறை போன்ற
விவரங்களையும் உயர்த்திக்காட்டும்
சிறு மற்றும் குறு விவசாயிகளுக்கு ஏற்ற பல்வேறு வேளாண் சார்ந்த நிறுவனங்கள் பற்றி இங்கே விவரிக்கப்பட்டுள்ளன
வேளாண் பயிர்களின் சாகுபடி முறைகள் பற்றி இங்கு கொடுக்கப்பட்டுள்ளன.
வேளாண்மையும் சுற்றுச்சூழலும் பற்றிய குறிப்புகள்.
மண்ணிலாமல் தண்ணீரை மட்டும் கொண்டு மிக குறைந்த காலத்தில் தீவன பயிர் வளர்ப்பு முறையாகும்
மக்களுடைய நலன்களைக் கருதி, அவர்களுடைய
நடவடிக்கைகளை கட்டுப்படுத்துவதையும் ஒழுங்குபடுத்துவதையும் தனது தலையாய
கடமையாக நவீன கால அரசு கொண்டுள்ளது. அது அவ்வாறான கட்டுப்பாடுகளையும்,
ஒழுங்கு படுத்துதலையும் நடைமுறைப்படுத்த, பலவிதமான சட்டங்களையும்
இயற்றுகிறது. மக்கள் தங்களுடைய ஆளுமையை வளர்த்துக் கொள்ளும் வண்ணம்,
அவர்களுக்கு வாய்ப்புகள் கிட்டும் வண்ணம் அவர்களுக்கு உரிய
சுதந்திரத்தையும் அரசு உறுதி செய்கிறது.
சமத்துவம் என்பது சுதந்திரம் மற்றும்
நீதியோடு இயைந்தது. தனி நபர் ஒருவருக்கு ஆள்பவரால் அளிக்கப்பட்ட
சட்டபூர்வமான எதிர்பார்ப்புகளையும் அதன் மூலம் அவர்களடையும் பலன்களையும்
பெறும் முகத்தான் நீதி செயல்படுகிறது. அத்தனிநபருக்கு அளிக்கப்பட்ட
உறுதிப்பாடுகளை நிறைவேற்றாமல் போனாலோ, அவருடைய உரிமைகள் பாதிக்கப்பட்டாலோ,
அவ்வினங்களில் நீதி தலையிடுகிறது.
பொதுவாக புரிந்துகொள்ளப்பட்ட அளவில்,
சட்டம் என்பது, நீதிமன்றங்களால் நடைமுறைப்படுத்தும் விதிமுறைகள் அடங்கிய
தொகுப்பு என பொருள்படும். இவை மட்டுமின்றி, மனிதர்களின் சமூக நடத்தைகளோடு
தொடர்புள்ள சமூக சட்டங்கள் மற்றும் இயல் அறிவியல் சட்டங்களும் உள்ளன.
அரசியல் அறிவியல் மாணவர்களாகிய நாம் பிற
சட்டங்களை விட, அரசியல் சட்டம் என்பதைக் காண்போம். இத்தகைய சட்டங்கள்
தனிமனிதர்கள் எவற்றை செய்ய வேண்டும் மற்றும் எவற்றை செய்யக்கூடாது என்பதனை
வலிவுறுத்துகின்றன. அவ்வாறான வழிமுறைகள் மீறப்படும்போது, அந்நடவடிக்கை
தண்டனைக்குரியதாகி விடுகிறது. இதன் மூலம் அரசியல் சட்டம் அல்லது ஏற்பு
சட்டம் (Positive Law) கட்டுப்படுத்துதல் மற்றும் ஒழுங்குபடுத்துதலோடு
தொடர்பு கொண்டதாகும். சட்டத்தினை பற்றிய கல்வி சட்டக் கல்வி
(Jurispredence) என்றழைக்கப்படுகிறது.
எந்த இடத்தில் சட்டம் இல்லையோ அங்கு
ஒழுங்கு இருக்காது, எங்கே ஒழுங்கில்லையோ, அங்கே மனிதர்கள் என்ன செய்வது,
எங்கே செல்வது என்றறியாது காணாமல் போய்விடுவர். - மேக், ஜவர் சட்டம் என்பது
ஒரு அரசு வலியுறுத்தும் உரிமைகள் மற்றும் கடப்பாடுகளின் முறைமைகளாகும் -
டி.எச்.கிரீன்
சட்டம் என்பது பொது விதி. எத்தகைய
நடவடிக்கைகளைச் செய்யலாம் அல்லது செய்யக்கூடாது என்று அது கூறுகிறது.
சட்டத்தை மதிக்காமல் மீறுபவர்களுக்கு தண்டனை அளிக்கப்படுகிறது. –
சிட்ஜ்விக்
எவ்வாறு சட்டம் பிறந்திருக்கக் கூடும்; அவை எதற்கு காரணமாக இருந்திருக்கலாம் என்பதனையே சட்டத்தின் ஆதாரங்கள் என்கிறோம்.
மேக் ஐவர் “அரசே, சட்டத்தின் பெற்றோர்
மற்றும் குழந்தை” என்கிறார். நவீன காலத்தில், ஒரு மக்கள் நலம் நாடும்
அரசில், அரசாங்கத்தின் மூன்று அங்கங்களான சட்டமன்றம், செயலாட்சிக்குழு
மற்றும் நீதித்துறை என்பவற்றில் சட்டமன்றம் சட்டத்தை இயற்றுகிறது;
செயலாட்சிக்குழு (Executive) இயற்றப்பட்ட சட்டங்களை நடைமுறைப்படுத்துகிறது.
நீதித்துறை இயற்றப்பட்டு, நடைமுறைப்படுத்தப்படும் சட்டங்களுக்கு விளக்கம்
அளிக்கிறது. சட்டமன்றம் என்பதனைத் தாண்டி, சட்டத்திற்கு பல்வகை ஆதாரங்கள்
உள்ளன. அவை:
சமுதாயத்தில் பலவகை இனங்களில், தலைமுறை
தலைமுறையாக ஒரு சில நடைமுறைகள் பின்பற்றப்படும். காலப் போக்கில்
அந்நடைமுறைகளே “சட்டம்” என்றாகிவிடும். மக்களிடையே நிலவிய உறவுகள்
சிக்கலாகாத வரையிலும், பொது நோக்கங்கள் என்பன மிகக் குறைவாக
இருந்தவரையிலும், இத்தகைய பழக்க வழக்கங்கள், வழக்காறுகள் ஏற்றுக்
கொள்ளப்பட்டு, வாய் வழியாக தலைமுறை தலைமுறையாக உறுதிப்பாட்டுடன்
கடைபிடிக்கப்பட்டிருந்தன.
இத்தகைய சம்பிரதாயங்கள் பெரும்பாலும்
மதத்தின் சாரத்தையே பெற்றிருந்தன. ஏனெனில் மதம் வேறு, சட்டம் வேறு என்பது
அப்போது அறியப்படவில்லை. எனவே வழக்காறுகளில் இருந்து தோன்றிய சட்டங்கள்
பேரியற்கையினிருந்து (Supernatural) வந்ததென்றே கருதலாம். பெரும்பான்மையான
சம்பிரதாயங்களுக்கு மத சடங்குகள் மற்றும் கடவுளர்களின் கோபத்திற்கு ஆளாக
வேண்டாம் என்பன போன்ற மூடநம்பிக்கைகளே ஆதாரமாக விளங்கின.
இவை நீதிமன்ற புனராய்வு என்றும்
அழைக்கப்படுகின்றன. மாறுகின்ற காலச்சூழலின், புதிய வாழ்க்கை முறைகள்
மற்றும் மக்களிடையே ஏற்பட்ட தொடர்புகள் பல்வேறு சிக்கல்களை தோற்றுவித்தன.
அத்தகைய சிக்கல்களை தீர்த்துவைக்க வழக்காறுகள் எவ்விதமான தீர்வுகளையும்
தரவில்லை. அவ்வினங்களில் இத்தகைய தீர்ப்புகள் சட்டங்களாகி விடுகின்றன.
ரோமானிய மற்றும் இங்கிலாந்து அரசர்களின் தீர்ப்புகள் இவற்றை அடிப்படையாக
கொண்டவையேயாகும்.
அறிவியல் சார்பான சட்ட விளக்கங்களும்
சட்டங்களின் மூல ஆதாரமாக கருதப்படுகின்றன. சட்ட வல்லுநர்கள் தான்
நீதிமன்றங்களின் தீர்ப்புகள் அடிப்படையிலும், நீதிபதிகளின்
கருத்துக்களையும் ஆய்ந்து சிக்கலான பிரச்சனைகளில் தங்கள் மேலான விளக்கங்களை
அளிக்கின்றனர்.
சட்ட உலகத்தில் சட்ட வல்லுநர்களுக்கு இருக்கும் நுணுக்கம்,
ஆழ்ந்த அனுபவம், விளக்கும் ஆற்றல் ஆகியவை காரணமாக செல்வாக்கு வளர்வதால்,
நீதிபதிகளும் அம்மாதிரி வல்லுநர்களின் விளக்கங்களை புறக்கணிக்க
இயலுவதில்லை. சான்றாக, இங்கிலாந்த நாட்டிலிருந்த பிளாக்ஸ்டன், கோக்
போன்றவர்கள் எழுதிய சட்ட விளக்கங்கள் இங்கிலாந்து பாராளுமன்ற சட்டங்களுக்கு
சமமானதாக கருதப்படுகின்றன. இது போன்றதுதான் ரோமாபுரி சட்ட வல்லுநர்களின்
விளக்கங்களுமாகும்.
இக்கலாத்தில் சட்டம் இயற்றுவதற்கு உள்ள
மற்றும் ஒரு முக்கியமான ஆதாரம், சட்டமன்றமாகும். சட்டமன்றங்கள்
சட்டமியற்றும் தொழிற்சாலைகளாக “தற்காலத்தில் கருதப்படுகின்றன. சட்ட
மன்றங்கள் முன்னால் இயற்றப்பட்ட சட்டங்களை மாற்றுகின்றன,
நடைமுறையிலிருக்கும் சட்டங்களை விட்டுவிடுகின்றன, தேவையான புது சட்டங்களை
இயற்றுகின்றன. சட்ட மூலாதாரங்களுடைய தாக்கம் குறைந்து போனாலும்,
வழக்காறுகள், சமய நடைமுறைகள், மற்றும் நீதிமன்ற முடிவுகளை சட்டமியற்றுவோர்
கருத்தில் கொள்கின்றனர்.
நீதிமன்ற மனச்சார்பு சட்டம்
நீதி மனச்சார்பு என்று குறிப்பிடும்போது
நீதிபதியின் உள்ளத்தில் உறைந்து கிடக்கும் மனச்சார்பு அல்லது
மனச்சாட்சியையே குறிப்பிடுவதாகும். தீர்ப்புகளிலிருந்து இவ்வகை மாறுபட்டதா
என்ற கேள்வி எழக்கூடும். உண்மையில் வழக்கத்திலிருக்கும் சட்டங்களின்
அடிப்படையில் தீர்ப்புகள் கூறப்பட்டாலும், சட்டங்களுக்கும் அப்பால்
உண்மையான நீதியை நிலைநாட்ட வேண்டிய சட்டத்தை ஒட்டி தன் மனசாட்சியின்
அடிப்படையில் தீர்ப்புகளை வழங்கக் கூடும். மாறுபட்ட வாழ்க்கைமுறை மற்றும்
சூழல்கள் காரணமாக பழையச் சட்டங்களில் வழக்குகளில் தீர்ப்பு சொல்ல
ஆதாரமில்லாத போது, நியாய அநியாயம், பொது அறிவு மற்றும் இயற்கை நீதி போன்றவை
நீதி வழங்க உதவுகின்றன. அவ்வகையில் வழங்கப்பட்ட தீர்ப்புகளையே “நீதி
மனச்சார்பு சட்டம்” என்று அழைக்கிறோம். இங்கிலாந்து போன்ற நாடுகளில்
இச்சட்டம் பரவலாக பயன்படுத்தப்படுகிறது எனலாம்.
மதம் அல்லது சமயம்
பழக்கவழக்கங்கள், நடைமுறைச் சட்டங்களை
ஒட்டியது தான் மதச்சட்டங்களாகும். இவற்றிற்கான அடிப்படை, மக்களிடையே
பேணப்படும் மதநூல்களாகும். பழங்காலந் தொட்டே, மனிதர்கள் புலன்களால் அறிய
இயலாத ஒரு சக்தியின் பால் தங்களுடைய நம்பிக்கையை வைத்து அச்சக்தியின்
வழிகாட்டுதலின்படி, தங்கள் நடவடிக்கையை வகுத்துக் கொள்வதே வாழ்க்கை என
கருதினர். மத குருமார்களின் கருத்துக்களும், புனித நூல்களில்
கூறப்படுபவைகளே சட்டத்தின் ஆதாரங்களாக விளங்குவன.
மேக் ஐவர் சட்டத்தினை கீழ்கண்டவாறு வகைப்படுத்துகிறார்.
மேற்காண் சட்டங்களின் விளக்கம் பின்வருமாறு
இயற்கை சட்டம்
இது இறைமை சட்டம் எனவும்
அழைக்கப்படுகிறது. இவ்வகை சட்டம், எங்கும் இயற்றப்பட்ட சட்டமன்று, அது
மனிதர்களின் அறிவில் உதித்த சட்டமாகும். அது மனிதர்களால் படைக்கப்பட்ட
சட்டமன்று. இயற்கை சட்டம், அதன் பால் உள்ள மதிப்பினாலும், அச்சத்தினாலும்
ஒப்புக்கொள்ளப்படுகிறது.
நேர்மறை சட்டம்
இது அரசியல் சட்டம் என்றும்
அழைக்கப்படுகிறது. இது மனிதர்களால் ஏற்படுத்தப்பட்டதாகும். இது
இயற்கையானது; அனைவராலும் புரிந்து கொள்ளப்படுவது. இது நாட்டின் இறையாண்மை
சக்தியாகவும் விளங்குகிறது. இவ்வகை சட்டம் மீறப்படும்போது தண்டனைகள்
அளிக்கப்படும்.
தேசிய சட்டம்
நாட்டின் இறையாண்மை காட்டும் நெறிப்படி
வகுக்கப்பட்டு, அந்நாட்டின் எல்லைக்குட்பட்ட பகுதிகளில் வசிக்கும் மக்களின்
தனிப்பட்ட மற்றும் பொதுவான உறவுமுறைகள் குறித்து இயற்றப்படும் சட்டம்
தேசிய சட்டமாகும்.
சர்வதேச சட்டம்
1780-ல் ஜெரமிபெந்தம் என்ற
சிந்தனையாளரால் இப்பெயர் அறியப்பட்டது. உலகில் உள்ள நாடுகள் தங்களுக்குள்
ஏற்படுகின்ற உறவுகள் மற்றும் அதனை சார்ந்த நடத்தை முறைகள் குறித்து
இயற்றப்படுவது சர்வதேச சட்டம்’ என்பதாகும். விட்டன் என்னும் அறிஞர்
பன்னாட்டு சட்டம் என்பது “நாகரீக நாடுகள் அவைகளுக்கிடையிலான உறவில் அவைகளை
கட்டுப்படுத்துவதாக நடைமுறையில் உள்ள ஒப்பந்தங்கள் மற்றும் வழக்கங்களில்
சொல்லப்பட்டிருக்கின்ற விதிகள் (rules) ஆகியவையாகும்” என்று கூறுகிறார்.
“இவ்விதிகள் மீறப்படும்போது அதனால் பாதிக்கப்பட்ட நாடுகளுக்கு நஷ்ட ஈடு பெற சட்டரீதியான உரிமைகள் உண்டு என்றும் தெரிவித்துள்ளார்.
இருப்பினும் பன்னாட்டுச் சட்டம் என்பது
நாடுகள் ஒவ்வொன்றும் பிற நாடுகளுடன் உறவு ஏற்படுத்திக் கொள்ளும்போது
ஏற்றுக் கொண்டுள்ள விதிகள் மற்றும் கடமைகளை அதாகவே தானாக ஏற்று நடந்து
கொள்வதால்தான் இருக்கிறது. இதனை தார்மீக ஒழுக்கம் (Positive Morality)
என்று விளக்கலாம்.
இதுவே இயற்கைச் சட்டம் (Natural law)
என்றும் அறியலாம். எனவே, ஏதேனும் ஒருநாடு அல்லது தேசம் இதர நாட்டிற்கு
தீங்கிழைக்குமானால் தீங்கிழைப்புக்குள்ளான நாடு தன்னால் முடிந்தவரை அந்த
தீங்கை தீர்த்துக் கொள்ள வழிகாண வேண்டும். அவசியம் ஏற்படும்போது உதவி செய்ய
முன்வரும் நாடுகளின் உதவியை கேட்டும் பெற்றும் சரி செய்து கொள்ளலாம்.
இம்முறை பன்னாட்டுச் சட்டத்தை எப்போதும்
காப்பாற்ற உதவாது. இருப்பினும் தேசத்தின் சிறந்த தலைவர்களாக இருப்பவர்கள்
நியாயமானவற்றை நிலைநாட்ட முயற்சிகள் மேற்கொள்வதன் வாயிலாக பன்னாட்டு
சட்டத்தை உலக நாடுகள் ஏற்கவும், மதித்து நடக்கவும் தேவையான நடவடிக்கைகளை
உரிய நேரத்தில் மேற்கொள்ள வேண்டும். இவ்வாறு செய்வதன் மூலமாகத் தான் “உலக
நீதி” (International Justice) வெற்றி பெறும்.
அரசியலமைப்பு சட்டம்
நாட்டின் அரசாங்கத்தின் நடவடிக்கைகளை
தீர்மானிக்கும் அடிப்படை சட்டம், அரசியலமைப்பு சட்டமாகும். அரசாங்கத்தின்
கட்டமைப்புகள் மற்றும் அரசின் அங்கங்கள் இவற்றிற்கிடையே நிலவும் தொடர்புகள்
ஆகியவற்றை தீர்மானிப்பது அரசியலமைப்பு சட்டத்தின் முக்கிய பணியாகும்.
சாதாரண சட்டம்
இது சட்டமன்றத்தால் இயற்றப்படும்
சட்டமாகும். ஒரு நாட்டில் வாழும் மனிதர்களை நிர்வகிக்க இயற்றப்படும் சாதாரண
சட்டமாகும். அரசியலமைப்பு சட்டத்தை தவிர, ஏனைய முனிசிபல் சட்டங்கள்
அனைத்தும் இவ்வகையானதாகும். இது அரசியலமைப்பு சட்டத்தினை சார்ந்திருக்கும்
சட்டமாகும்.
பொதுச் சட்டம்
தனிமனிதர்கள் மற்றும் நாட்டிற்கிடையேயான
உறவுகளோடு தொடர்பு கொண்டது பொது சட்டமாகும். அனைத்து வகை குற்றங்களும்
இச்சட்டத்தின் பார்வைக்குட்பட்டதாகும். பொது சட்டம் குறித்த வழக்குகளில்,
நாடே வாதி / பிரதிவாதியாக திகழ்கிறது.
தனியார் சட்டம்
தனி மனிதர்களுக்கிடையேயுள்ள உறவுகளைப் பற்றியது. உடைமை, வாரிசுரிமை திருமணம், பழித்தல் மற்றும் அவதூறு போன்றவைகளைப் பற்றியது.
“ஆங்கிலேயர்கள் சட்டத்தினால் மட்டுமே
ஆளப்படுகின்றனர். நம்முடைய சகமனிதன் ஒருவன் அத்தகைய சட்டத்தின் ஆட்சி
அதிகாரத்தினால் மட்டுமின்றி வேறு எதனாலும் தண்டிக்கப்படக்கூடாது” - ஏ.வி.
டைசி. ஆங்கில அரசியலமைப்பு சாசனத்தின் முக்கியமான அம்சம் சட்டத்தின்
ஆட்சியாகும். இது பின்னர் அனைத்து ஜனநாயக நாடுகளிலும்
ஏற்றுக்கொள்ளப்பட்டது.
இது சட்டத்தின் ஆட்சி குறித்த சிந்தனை,
அரசியல் சுதந்திரம் மற்றும் தனிநபர் விடுதலை குறித்து நடத்தப்பட்ட
பல்லாண்டு கால போராட்டத்தின் விளைவாக எழுந்ததாகும். இது நிர்வாக
சட்டத்திற்கு எதிரானதாகும். “அரசியலமைப்புச் சட்டத்திற்கு அறிமுகம்” என்ற
நூலில் ஏ.வி.டைசி என்பவர் சட்டத்தின் ஆட்சி பற்றிய விளக்கங்களை
தந்திருக்கிறார்.
சட்டத்தின் ஆட்சி என்பது சட்டத்தின்
வழிப்படியே நிர்வாகம் நடை பெற வேண்டும் என்பதாகும். ஏதேச்சதிகார போக்கிற்கு
இங்கு இடமில்லை. அனைவரும் சட்டத்தின் பார்வையில் சமம்; சட்டத்திற்கு
அப்பாற்பட்டவர் யாருமில்லை. ஏதேச்சதிகாரமாக, எந்த அமைப்போ, அல்லது மனிதனோ,
யாரையும் தண்டிக்க இயலாது.
நீதியின் பரிபாலனத்தில் அனைவரும் சமமாகவே
நடத்தப்பட வேண்டும். அனைவரும் ஒரே வகையிலான நீதிமன்றங்களில்தான்
விசாரிக்கப்பட வேண்டும். அடிப்படை தன்மைகள்: சட்டத்தின் ஆட்சி என்பதற்கு
சில அடிப்படை அம்சங்கள் உள்ளன. அவை வருமாறு.
1 யாருக்கும் சிறப்பு உரிமைகள் இல்லை.
ஒரு குறிப்பிட்ட நபருக்கோ, குழுவிற்கோ, எவ்வகை சிறப்பு உரிமைகளோ, சலுகைகளோ
சட்டத்தின் ஆட்சியில் கிடையாது. சட்டமே மேலானது தனிநபர் அன்று.
2. சட்டத்தின் முன் அனைவரும் சமம். இனம்,
மதம், பால் என எக்காரணங்கள் முன்னிட்டும் மனிதனுக்கு மனிதன் வேற்றுமை
பாராட்டக் கூடாது. சட்டத்தின் முன் அனைவரும் சமம்.
3. சட்டத்தின் உணர்வுகளுக்கு முழு முக்கியத்துவம்.
முறையான விசாரணையின்றி எந்த மனிதனும்
தண்டிக்கப்படக் கூடாது. நீதிமன்றத்தால் தீர்மானிக்கப்பட்ட சட்டமீறலால்
மட்டுமின்றி வேறு எதனாலும் ஒரு மனிதனிடமிருந்து அவனுடைய வாழ்க்கை, விடுதலை
மற்றும் சொத்து பிடுங்கப்படாது. சட்டத்தினை மீறி எந்த தனிமனிதரும் இல்லை.
அனைத்து மனிதர்களும், குடிமக்கள், அரசு ஊழியர்கள் அனைவர்களுக்கும் சட்டம்
பொதுவானதாகும். ஒரே வகையிலான நீதிமன்றங்களில் ஒரே விதமான சட்டத்தின்படி
அவர்கள் விசாரிக்கப்படுகின்றனர். சுருங்கக் கூறின், சட்ட விரோத
சிறைபிடிப்பு, சட்ட விரோத தண்டனை இவை இரண்டும் சட்டத்தின் மாட்சிமைக்கு
எதிரானவை.
ஏ.வி. டைசி கூறிய சட்டத்தின்
மாட்சிமையின் முக்கியத்துவம் இப்போது இங்கிலாந்தில் நிலவவில்லை.
சட்டமியற்றுதலின் அதிகாரபகிர்வு, நிர்வாக தீர்ப்பாயங்களின் தோற்றம்,
மாறுபடுகின்ற சமூக பொருளாதார சூழல்கள், மக்கள் நல அரசின் தோற்றம்,
பலதரப்பட்ட மக்கள் அனுபவிக்கும் பாதுகாப்புகள் காரணமாக, சட்டத்தின்
மாட்சிமையின் முக்கியத்துவம் நாளுக்குநாள் குறைந்து வருகின்றது.
ஆட்சித்துறைச் சட்டம்
சட்டத்தினை பற்றிய கல்வியின் ஒரு
பிரிவாக, நிர்வாக சட்டம் விளங்குகிறது. இது நாட்டின் அதிகாரம்
குறித்ததாகும். இது தனி நபருக்கும், நாட்டிற்கு நிகழும் சர்ச்சைகள்
குறித்து நேரடியாக தொடர்பு கொண்டதாகும். நவீன கால அரசின் செயல்பாடுகள்
தொடர்பானதாகும். நிர்வாக சட்டம், அரசியலமைப்பு சட்டத்தினின்று
தோன்றியதாகும்; ஆனால், நிர்வாக சட்டம் அரசியலமைப்பு
சட்டத்திற்குட்பட்டதாகும். அரசின் நிர்வாகம், தனிநபர்களை நிர்வகிக்கும்
பொருட்டு இயற்றப்பட்டவையே நிர்வாக சட்டங்களாகும்.
அடிப்படை தன்மைகள்.
நிர்வாக சட்டங்களின் அடிப்படை தன்மைகளாவன:
நீதியோடு நெருங்கிய தொடர்புள்ள கூறுகளாவன:
சகோதரத்துவமும் இவ்வரிசையில் சேரும்.
கருத்து மற்றும் சொல் அல்லது சேர்த்தல்
அல்லது பொருத்துதல் என்று பொருள்படும் இலத்தீனிய மொழியிலுள்ள “Justia” என்ற
சொல்லிலிருந்து நீதி அல்லது Justice பெறப்பட்டுள்ளது. நீதி ஒரு அதிமுக்கிய
கருத்தாக, அரசியல், தத்துவம், சட்டம் மற்றும் நன்னெறி ஆகிய பகுதிகளில்
விளக்கப்படுகிறது. பல்வேறு தத்துவ ஞானியரால் நீதி பலவிதங்களில் புரிந்து
கொள்ளப்பட்டு, விளக்கமளிக்கப்படுகிறது. நீதி என்ற கருத்தினை குறித்த
விசாரணை மனிதர் சிந்திக்கத் தொடங்கிய நாளில் இருந்து வருகிறது எனலாம்.
எந்த ஒரு நாட்டின் அரசியல் நாகரிகத்தின் முன்னேற்றமும், அந்த நாட்டில்
நிலவும் நீதி பரிபாலனத்தை வைத்தே அமைக்கப்படுகிறது எனலாம். நீதி என்ற
சொல்லின் பொருள் காலமாற்றத்திற்கேற்பவும், மாறுகின்ற சூழ்நிலைக்கேற்பவும்
மாற்றமடைந்த வண்ணம் இருக்கிறது. மதம், அறநெறி, சமத்துவம், சுதந்திரம்,
சொத்து, சட்டம், அரசியல், பொருளாதார அமைப்பு ஆகியவற்றோடு நெருங்கிய தொடர்பு
கொண்டதாக நீதி விளங்குகிறது. பல்வகை சமூக அமைப்பு பல்வகையில் நீதியை
புரிந்து கொள்கின்றது. நாம் நீதியின் தோற்றம், சமுதாயத்தில் நீதியின்
அவசியம் மற்றும் சட்டநீதி குறித்து காண்போம்.
நீதி என்ற சொல்லுக்கு சரியான பொருள்
உரைப்பது எளிதன்று. நீதியின் உள்ளடக்கம் நீதி பரிபாலனத்தின் தன்மை மற்றும்
சிறப்பு நாட்டிற்கு நாடு வேறுபடுகின்றன. அரசியல் சிந்தனையாளர்களும்,
நீதியரசர்களும் பல்வகையில் இதனை வரையறுத்துள்ளனர்.
கடந்த காலத்தில் நீதி என்று அறியப்பட்டது
நிகழ்காலத்தில் நீதியாக ஏற்கப்படுவதில்லை. பாதிக்கப்பட்டவர்களுக்கு தர
வேண்டிய நிவாரணத்தையும், தவறு செய்த நபர் அல்லது நபர்களுக்கு தண்டனை
வழங்குவதே நீதி என எளிமையாக பொருள் கொள்ளலாம். நாட்டின் சட்டம் மற்றும்
நீதியின் அடிப்படைக் கொள்கைகளை ஒத்தே நீதி வழங்கப்படுகிறது.
நீதி குறித்த அரிஸ்டாட்டிலின் கோட்பாடு
அரிஸ்டாட்டில் நீதியை மூன்று வகையாக பிரிக்கிறார்.
அவை
நீதி
குறித்த அரிஸ்டாட்டிலின் சிந்தனைகள், அவருடைய நூலான “நிக்கோ மேக்கியன்
நன்னெறிகள்’ல் காணப்படுகின்றது. ஆடம் சுமித் மற்றும் ஜான் ரால்ஸ்
என்பவர்களும் நீதி பற்றி சொல்லியிருக்கின்றனர்.
நீதியின் மூலாதாரங்கள் என்பது நீதியின்
சிந்தனை தோன்ற காரணமாயிருந்தவற்றை ஆய்வதாகும். சர் எர்னஸ்டு பார்க்கர்
என்பவர் நீதி கீழ்க்கண்ட ஆதாரங்களிலிருந்து தோன்றியிருக்கக் கூடும் எனக்
குறிப்பிடுகிறார்.
சமயம், நீதியின் கருத்து உருவாக முக்கிய
காரணமாக இருந்திருக்கிறது. புனித தாமஸ் அக்வினாஸ் என்பவர் இயேசுநாதரின்
சொல் மற்றும் செயல்கள், தேவாலய குருமார்கள் மற்றும் மதப்போதகர்களின்
வாக்குகள், சட்டம் மற்றும் நீதி தோன்ற காரணம் எனக் கூறி வந்தார்.
கத்தோலிக்க திருச்சபையின் தலைவரான போப்பாண்டவர் இன்றளவும் நீதியின்
ஊற்றுக்கண்ணாக அச்சமய மக்களால் மதிக்கப்படுகிறார். இந்து மதத்தை பொருத்தவரை
“மனு” சட்டத்தை தந்தவராக கருதப்படுகிறார். இவ்வாறு சட்டம் மற்றும்
நீதியின் ஊற்றாக மதம் அல்லது சமயம் விளங்குகிறது எனலாம்.
இயற்கையிலேயே நீதி என்பது
மனிதர்களிடத்தில் இருந்திருக்கிறது ஒவ்வொரு மனிதனின் சிந்தனைக்குள்ளும்,
எவை செய்யத்தக்கது, எவை செய்யத்தகாதது என்ற எண்ணம் நிலவுகிறது. இவ்வெண்ணமே
பிறகு சிந்தனையாக உருவெடுத்து “மனிதன் சுதந்திரமானவன்” “அனைவரும் சமமாக
பாவிக்கப்பட வேண்டும்” போன்ற சீரிய சிந்தனைகளை தந்தது எனலாம்.
இயற்கையில் மனிதன் தேவைகளால்
உந்தப்பட்டும் வயிற்றுப்பசிக்கு ஆளாகியும், காலப்போக்கில் தன்னுடைய
வாழ்க்கைத் தரத்தை மேம்படுத்திக் கொள்ளும் நடவடிக்கையில் இறங்குகிறான்.
அவ்வாறான நடவடிக்கைகளின் எல்லைகள் விரிவடைந்து பலதரப்பட்ட மனிதர்களுடன்,
பல்வகை நிறுவனங்களுடன் தொடர்பு கொள்ளும்போது எழுகின்ற கருத்து வேறுபாடுகள்,
சச்சரவுகள், மற்றும் மோதல்களை தீர்த்து வைக்க அரசு என்ற அமைப்பை
நாடும்போது, நீதியின் தேவை நன்கு உணரப்படுகிறது. எனவே பொருளாதாரம்,
நீதியின் மற்றொரு ஊற்றாகும்.
வழங்கப்படும் நீதி அறநெறிக்குட்பட்டு,
நியாய மனதோடும், ஒழுக்கத்தின் பால் செய்யப்படுவதாக இருக்க வேண்டும்.
குற்றமற்றவர்கள் தண்டிக்கப்படக் கூடாது; அதே சமயம் குற்றவாளிகள்
தண்டனையிலிருந்து தப்பிக்கக் கூடாது. இக்கோட்பாட்டில் உதித்த நீதி
இங்கிலாந்தில் தோன்றியது. இங்கிலாந்தில் மக்களாட்சி இல்லாத காலத்தில்
நாட்டின் மன்னர் அரசியார் நீதியின் ஊற்றாக கருதப்பட்டார்.
நீதி புலன்களால் அறியமுடியாத பொருளாகும்.
அதனை உணரமட்டுமே இயலும். சமூக, பொருளாதார, அரசியல், மத, சட்டதுறைகள்
அனைத்துடனும் தொடர்பு கொண்டதாகும். நீதி, நீதி வழங்கும் நிறுவனங்களை
சார்ந்து இருக்கிறது.
சமுதாயத்தில் உள்ள அனைவருக்கும்,
தங்களுடைய திறமையை வளர்த்துக் கொள்ள சமமான வாய்ப்புகள் அளிக்கப்படவேண்டும்.
ஜாதி, நிற, மத, இன பாகுபாடுகள் ஏதும் இல்லாது அனைவருக்கும் அத்தகைய சமமான
வாய்ப்புகள் அளிக்க, எடுக்கப்படும் முயற்சி நீதியின் மற்றும் ஒரு
பரிமாணமாகும்.
அத்தகைய முயற்சியே சமுதாயநீதி
எனப்படுகிறது. இந்தியாவில் ஏற்றத்தாழ்வுகள் மிகுந்த சமுதாயமே நிலவுகிறது.
அத்தகைய அமைப்பில் சமுதாய நீதி மிக முக்கியத்துவம் பெறுகிறது. மனிதனை
மனிதன் சுரண்டாத சமுதாயத்தில், ஒரு சிலருடைய நன்மைகளுக்காக பலர்
துன்பங்கள் அனுபவிக்க வேண்டியதாக இருக்காத சமுதாயத்தில் மட்டுமே சமுதாய
நீதியை நிலை நாட்ட இயலும்.
சட்டநீதி என்பது இயற்கை நீதி, அரசியல்
நீதி, சமுதாய நீதி, பொருளாதார நீதி, நிர்வாக நீதி, பகிர்மான நீதி மற்றும்
நேர்படுத்தும் நீதி என்னும் வகைகளில் அடங்கும். சட்டம் இயற்றும் வழிமுறைகள்
மற்றும் நீதி வழங்கப்படும் முறைகளோடு தொடர்புடையது சட்டநீதி. சட்ட
நீதிக்கு இரு முக்கிய பொருட்கள் உள்ளன.
சட்டம் இயற்றுவது சட்டமன்றத்தின்
பணியாகும். இயற்றப்படுகின்ற சட்டம், நியாயமானதாக இருக்க வேண்டும்.
சட்டமானது சமமாக இருப்பவர்களுக்கு சமமாகவும், சமனற்று இருப்பவர்களுக்கு
சமனற்றதாகவும் இருத்தல் அவசியம். மூடத்தனமான சமுதாய மேழ்பாட்டினை
அச்சுறுத்தும் பழமைவாத செயல்களை முடிவுக்கு கொண்டுவர அநேக சட்டங்கள்
இயற்றப்படும் போது, அச்சட்டங்கள் பழமைவாதிகளால் ஏற்றுக் கொள்ளப்படுவதில்லை.
ஆனால் இத்தகைய எதிர்ப்புகள் சட்டத்தின் தன்மையை ஒரு போதும் பாதிப்பதில்லை.
இயற்றப்படுகின்ற சட்டங்கள் சரியாக இருக்க
வேண்டுமானால், சட்டம் இயற்றுபவர்கள் சரியானவர்களாக இருக்க வேண்டும்.
மக்களாட்சியில், மக்களுடைய பிரதிநிதிகளே சட்டம் இயற்றுபவர்களாக
இருக்கிறார்கள். இது மக்களாட்சியின் சிறந்த பண்பாகும். அநேகமாக அனைத்து
மக்களாட்சி நிலவுகின்ற நாடுகளிலும், சுதந்திரமான, நடுநிலையான நீதித்துறை
சட்டமன்றத்தால் இயற்றப்படும் சட்டங்கள், நியாயமானவைதானா, ஏற்புடையவைதானா
என்பதனை ஆராயும். நீதித்துறை அரசியலமைப்பு சட்டத்தின் காவலாளியாகவும்,
உரிமைகளின் பாதுகாவலனாகவும் விளங்குகிறது. இத்தகைய
மக்களாட்சிகளில் பெரும்பாலான தருணங்களில், சட்டமியற்றும் துறையும், நீதித்
துறையும் மோதல்களை கடைபிடிக்கும் போது, நிர்வாக நடவடிக்கைகள் ஸ்தம்பித்து
விடுகின்றன.
ஒவ்வொருவரும் பாரபட்சமற்ற முறையில்
நீதிபெற வேண்டும். சட்டத்தின்படி அனைவரும் சமமாக பாதுகாப்பு பெற வேண்டும்.
சமமான சட்ட பாதுகாப்பு என்பதை இருவழிகளில் புரிந்து கொள்ளலாம். முதலாவதாக,
நீதி பெறும் முறைகள் எளிமையானதாகவும், சாமானியர்களுக்கு அதிகம் செலவு
பிடிப்பதாகவும் இருத்தல் வேண்டும். இரண்டாவதாக நீதி வழங்கும் அமைப்புகள்
முழு சுதந்திரத்துடனும், எவ்விதமான இடையூறுகள் இல்லாது இருத்தல் வேண்டும்.
செயலாண்மை குழுவின் (Executive Branch),
தலையீடு, நீதித்துறையில் அறவே இருத்தல் கூடாது. அதிகாரப் பிரிவினைக்
கோட்பாடு, நீதித்துறை சுதந்திரமாக செயல்பட வேண்டும் என்பதையே
வலியுறுத்துகிறது. அவ்வாறு நீதித்துறை சுதந்திரமாக செயல்படும் வண்ணம்,
நீதிபதிகளுக்கு வழங்கப்படும் ஊதியம், பணிவிதிகள், தகுதிகள் அமைய வேண்டும்.
நீதியை வழங்கும் அம்மனிதர்கள் மீது எவ்விதமான அழுத்தமும் இருத்தல் கூடாது.
ஆதாரம் : தமிழ்நாடு ஆசிரியர் கல்வியியல் ஆராய்ச்சி மையம்
Spiritual Community of The Followers of The Path Shown by The Blessed,Noble,Awakened One-The Tathagata
The serious pursuit of happiness
Buddhism is sometimes
naïvely criticized as a “negative” or “pessimistic” religion and
philosophy. Surely life is not all misery and disappointment: it offers
many kinds of happiness and sublime joy. Why then this dreary Buddhist
obsession with unsatisfactoriness and suffering?
The Buddha based his
teachings on a frank assessment of our plight as humans: there is
unsatisfactoriness and suffering in the world. No one can argue this
fact. Dukkha lurks behind even the highest forms of worldly pleasure and
joy, for, sooner or later, as surely as night follows day, that
happiness must come to an end. Were the Buddha’s teachings to stop
there, we might indeed regard them as pessimistic and life as utterly
hopeless. But, like a doctor who prescribes a remedy for an illness,
To Sunakkhatta
I have heard that on one occasion the Blessed One was staying near Vesali
in the Great Forest, at the Peaked Pavilion. Now at that time a large
number of monks had declared final gnosis in the Blessed One’s presence:
“We discern that ‘Birth is ended, the holy life fulfilled, the task
done. There is nothing further for the sake of this world.’”
Sunakkhatta the
Licchavin heard that “A large number of monks, it seems, have declared
final gnosis in the Blessed One’s presence: ‘We discern that “Birth is
ended, the holy life fulfilled, the task done. There is nothing further
for the sake of this world.”‘” Then Sunakkhatta the Licchavin 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: “I have heard,
lord, that a large number of monks have declared final gnosis in the
Blessed One’s presence: ‘We discern that “Birth is ended, the holy life
fulfilled, the task done. There is nothing further for the sake of this
world.”‘ Now, have they rightly declared final gnosis, or is it the case
that some of them have declared final gnosis out of over-estimation?”
“Sunakkhatta, of the
monks who have declared final gnosis in my presence… it is the case
that some have rightly declared final gnosis, whereas others have
declared final gnosis out of over-estimation. As for those who have
rightly declared final gnosis, that is their truth. As for those who
have declared final gnosis out of over-estimation, the thought occurs to
the Tathagata, ‘I will teach them the Dhamma.’ Yet there are cases when
the thought has occurred to the Tathagata, ‘I will teach them the
Dhamma,’ but there are worthless men who come to him having formulated
question after question, so that his thought, ‘I will teach them the
Dhamma,’ changes into something else.”
“Now is the time, O
Blessed One. Now is the time, O One Well-Gone, for the Blessed One to
teach the Dhamma. Having heard the Blessed One, the monks will remember
it.”
“Then in that case, Sunakkhatta, listen & pay close attention. I will speak.”
“As you say, lord,” Sunakkhatta the Licchavin responded to the Blessed One.
The Blessed One said: “Sunakkhatta, there are
these five strings of sensuality. Which five? Forms cognizable via the
eye — agreeable, pleasing, charming, endearing, fostering desire,
enticing. Sounds cognizable via the ear… Aromas cognizable via the
nose… Flavors cognizable via the tongue… Tactile sensations
cognizable the body — agreeable, pleasing, charming, endearing,
fostering desire, enticing. These are the five strings of sensuality.
“Now there’s the
possible case where a certain person is intent on the baits of the
world. When a person is intent on the baits of the world, that sort of
talk interests him, his thinking & evaluating follow along those
lines, he feels at home with that sort of person, and his mind gets
along with that sort of person. But when talk concerning the
imperturbable [the fourth jhana and the spheres of the infinitude of
space & the infinitude of consciousness] is going on, he does not
listen, does not lend ear, and does not exert his mind to know. He does
not get along with that sort of person; his mind does not feel at home
with him.
“Suppose that
there were a man who had left his home village or town a long time ago.
And he were to meet with a man who had left the village or town only a
short time ago. He would ask if the people in the village or town were
secure, well-fed, & free of disease, and the second man would tell
him if they were secure, well-fed, & free of disease. Now, what do
you think, Sunakkhatta. Would the first man listen to the second man,
lend ear, and exert his mind to know? Would he get along with the second
man; would his mind feel at home with him?”
“Yes, lord.”
“In the same way, it is
possible that there is the case where a certain person is intent on the
baits of the world. When a person is intent on the baits of the world,
that sort of talk interests him, his thinking & evaluating follow
along those lines, he feels at home with that sort of person, and his
mind gets along with that sort of person. But when talk concerning the
imperturbable [the fourth jhana and the spheres of the infinitude of
space and the infinitude of consciousness] is going on, he does not
listen, does not lend ear, and does not exert his mind to know. He does
not get along with that sort of person; his mind does not feel at home
with him. This is how it can be known that ‘This person is intent on the
baits of the world.’
“Now, there’s the
possible case where a certain person is intent on the imperturbable.
When a person is intent on the imperturbable, that sort of talk
interests him, his thinking & evaluating follow along those lines,
he feels at home with that sort of person, and his mind gets along with
that sort of person. But when talk concerning the baits of the world is
going on, he does not listen, does not lend ear, and does not exert his
mind to know. He does not get along with that sort of person; his mind
does not feel at home with him.
“Just as
a yellow leaf released from its stem is incapable of ever again
becoming green, in the same way, when a person is intent on the
imperturbable, he is released from the fetter of the baits of the world.
This is how it can be known that ‘This person, disjoined from the
fetter of the baits of the world, is intent on the imperturbable.’
“Now, there’s the
possible case where a certain person is intent on the dimension of
nothingness. When a person is intent on the dimension of nothingness,
that sort of talk interests him, his thinking & evaluating follow
along those lines, he feels at home with that sort of person, and his
mind gets along with that sort of person. But when talk concerning the
imperturbable is going on, he does not listen, does not lend ear, and
does not exert his mind to know. He does not get along with that sort of
person; his mind does not feel at home with him.
“Just as
a thick rock broken in two cannot be put back together again, in the
same way, when a person is intent on the dimension of nothingness, he
has broken the fetter of the imperturbable. This is how it can be known
that ‘This person, disjoined from the fetter of the imperturbable, is
intent on the dimension of nothingness.’
“Now, there’s the
possible case where a certain person is intent on the dimension of
neither perception nor non-perception. When a person is intent on the
dimension of neither perception nor non-perception, that sort of talk
interests him, his thinking & evaluating follow along those lines,
he feels at home with that sort of person, and his mind gets along with
that sort of person. But when talk concerning the dimension of
nothingness is going on, he does not listen, does not lend ear, and does
not exert his mind to know. He does not get along with that sort of
person; his mind does not feel at home with him.
“Sunakkhatta, suppose that a person, having eaten some delicious food, were to vomit it up. What do you think — would he have any desire for that food?”
“No, lord. Why is that? Because he would consider that food to be disgusting.”
“In the same way, when a
person is intent on the dimension of neither perception nor
non-perception, he has vomited up the fetter of the dimension of
nothingness. This is how it can be known that ‘This person, disjoined
from the fetter of the dimension of nothingness, is intent on the
dimension of neither perception nor non-perception.’
“Now, there’s the
possible case where a certain person is rightly intent on Unbinding.
When a person is rightly intent on Unbinding, that sort of talk
interests him, his thinking & evaluating follow along those lines,
he feels at home with that sort of person, and his mind gets along with
that sort of person. But when talk concerning the dimension of neither
perception nor non-perception is going on, he does not listen, does not
lend ear, and does not exert his mind to know. He does not get along
with that sort of person; his mind does not feel at home with him.
“Just as
a palm tree with its top cut off is incapable of further growth, in the
same way, when a person is rightly intent on Unbinding, he has
destroyed the fetter of the dimension of neither perception nor
non-perception, has destroyed it by the root, like an uprooted palm tree
deprived of the conditions of existence, not destined for future
arising. This is how it can be known that ‘This person, disjoined from
the fetter of the dimension of neither perception nor non-perception, is
intent on Unbinding.’
“Now, there’s the possible case where a certain monk thinks, ‘Craving
is said by the Contemplative [the Buddha] to be an arrow. The poison of
ignorance spreads its toxin through desire, passion, & ill will. I
have abandoned the arrow. I have expelled the poison of ignorance. I am
rightly intent on Unbinding.’ Because this is not true of him, he might
pursue those things that are unsuitable for a person rightly intent on
Unbinding. He might pursue unsuitable forms & sights with the eye.
He might pursue unsuitable sounds with the ear… unsuitable aromas with
the nose… unsuitable flavors with the tongue… unsuitable tactile
sensations with the body. He might pursue unsuitable ideas with the
intellect. When he pursues unsuitable forms & sights with the eye…
pursue unsuitable ideas with the intellect, lust invades the mind. With
his mind invaded by lust, he incurs death or death-like suffering.
“Suppose that
a man were wounded with an arrow thickly smeared with poison. His
friends & companions, kinsmen & relatives would provide him with
a surgeon. The surgeon would cut around the opening of the wound with a
knife and then would probe for the arrow with a probe. He then would
pull out the arrow and extract the poison, leaving a residue behind.
Knowing that a residue was left behind, he would say, ‘My good man, your
arrow has been pulled out. The poison has been extracted, with a
residue left behind, but it is not enough to do you harm. Eat suitable
food. Don’t eat unsuitable food, or else the wound will fester. Wash the
wound frequently, smear it with an ointment frequently, so that blood
& pus don’t fill the opening of the wound. Don’t walk around in the
wind & sun, or else dust & dirt may contaminate the opening of
the wound. Keep looking after the wound, my good man, and work for its
healing.’
“The thought would occur
to the man: ‘My arrow has been pulled out. The poison has been
extracted, with a residue left behind, but it is not enough to do me
harm.’ He would eat unsuitable food, so the wound would fester. He
wouldn’t wash the wound or smear it with an ointment frequently, so
blood & pus would fill the opening of the wound. He would walk
around in the wind & sun, so dust & dirt would contaminate the
opening of the wound. He wouldn’t keep looking after the wound or work
for its healing. Now, both because of these unsuitable actions of his
and because of the residue of the dirty poison left behind, the wound
would swell. With the swelling of the wound he would incur death or
death-like suffering.
“In the same way,
there’s the possible case where a certain monk thinks, ‘Craving is said
by the Contemplative to be an arrow. The poison of ignorance spreads its
toxin through desire, passion, & ill will. I have abandoned the
arrow. I have expelled the poison of ignorance. I am rightly intent on
Unbinding.’ Because this is not true of him, he might pursue those
things that are unsuitable for a person rightly intent on Unbinding. He
might pursue unsuitable forms & sights with the eye. He might pursue
unsuitable sounds with the ear… unsuitable aromas with the nose…
unsuitable flavors with the tongue… unsuitable tactile sensations with
the body. He might pursue unsuitable ideas with the intellect. When he
pursues unsuitable forms & sights with the eye… pursue unsuitable
ideas with the intellect, lust invades the mind. With his mind invaded
by lust, he incurs death or death-like suffering. For this is death in
the discipline of the noble ones: when one renounces the training and
returns to the lower life. And this is death-like suffering: when one
commits a defiled offense.
“Now, there’s the
possible case where a certain monk thinks, ‘Craving is said by the
Contemplative to be an arrow. The poison of ignorance spreads its toxin
through desire, passion, & ill will. I have abandoned the arrow. I
have expelled the poison of ignorance. I am rightly intent on
Unbinding.’ Because he is rightly intent on Unbinding, he wouldn’t
pursue those things that are unsuitable for a person rightly intent on
Unbinding. He wouldn’t pursue unsuitable forms & sights with the
eye. He wouldn’t pursue unsuitable sounds with the ear… unsuitable
aromas with the nose… unsuitable flavors with the tongue… unsuitable
tactile sensations with the body. He wouldn’t pursue unsuitable ideas
with the intellect. When he doesn’t pursue unsuitable forms & sights
with the eye… doesn’t pursue unsuitable ideas with the intellect,
lust doesn’t invade the mind. With his mind not invaded by lust, he
doesn’t incur death or death-like suffering.
“Suppose that
a man were wounded with an arrow thickly smeared with poison. His
friends & companions, kinsmen & relatives would provide him with
a surgeon. The surgeon would cut around the opening of the wound with a
knife and then would probe for the arrow with a probe. He then would
pull out the arrow and extract the poison, leaving no residue behind.
Knowing that no residue was left behind, he would say, ‘My good man,
your arrow has been pulled out. The poison has been extracted, with no
residue left behind, so it is not enough to do you harm. Eat suitable
food. Don’t eat unsuitable food, or else the wound will fester. Wash the
wound frequently, smear it with an ointment frequently, so that blood
& pus don’t fill the opening of the wound. Don’t walk around in the
wind & sun, or else dust & dirt may contaminate the opening of
the wound. Keep looking after the wound, my good man, and work for its
healing.’
“The thought would occur
to the man: ‘My arrow has been pulled out. The poison has been
extracted with no residue left behind, so it is not enough to do me
harm.’ He would eat suitable food, so the wound wouldn’t fester. He
would wash the wound and smear it with an ointment frequently, so blood
& pus wouldn’t fill the opening of the wound. He would not walk
around in the wind & sun, so dust & dirt wouldn’t contaminate
the opening of the wound. He would keep looking after the wound and
would work for its healing. Now, both because of these suitable actions
of his and because of there being no residue of the poison left behind,
the wound would heal. With the healing of the wound and its being
covered with skin, he wouldn’t incur death or death-like suffering.
“In the same way,
there’s the possible case where a certain monk thinks, ‘Craving is said
by the Contemplative to be an arrow. The poison of ignorance spreads its
toxin through desire, passion, & ill will. I have abandoned the
arrow. I have expelled the poison of ignorance. I am rightly intent on
Unbinding.’ Because he is rightly intent on Unbinding, he wouldn’t
pursue those things that are unsuitable for a person rightly intent on
Unbinding. He wouldn’t pursue unsuitable forms & sights with the
eye. He wouldn’t pursue unsuitable sounds with the ear… unsuitable
aromas with the nose… unsuitable flavors with the tongue… unsuitable
tactile sensations with the body. He wouldn’t pursue unsuitable ideas
with the intellect. When he doesn’t pursue unsuitable forms & sights
with the eye… doesn’t pursue unsuitable ideas with the intellect,
lust doesn’t invade the mind. With his mind not invaded by lust, he
doesn’t incur death or death-like suffering.
“I have given this
simile to convey a meaning. The meaning is this: the wound stands for
the six internal sense media; the poison, for ignorance; the arrow, for
craving; the probe, for mindfulness; the knife, for noble discernment;
the surgeon, for the Tathagata, worthy & rightly self-awakened.
“Now, when a monk —
maintaining restraint over the six spheres of contact, knowing that
‘Acquisition is the root of stress’ — is free from acquisition, released
in the total ending of acquisition, it’s not possible that, with regard
to acquisition, he would stir his body or arouse his mind.
“Suppose there
were a beverage in a bronze cup — consummate in its color, smell, &
flavor — but mixed with poison. And suppose a man were to come along,
wanting to live, not wanting to die, desiring pleasure, & abhorring
pain. What do you think, Sunakkhatta — would he drink the beverage in
the bronze cup knowing that ‘Having drunk this, I will incur death or
death-like suffering’?”
“No, lord.”
“In the same way, when a
monk — maintaining restraint over the six spheres of contact, knowing
that ‘Acquisition is the root of stress’ — is free from acquisition,
released in the total ending of acquisition, it’s not possible that,
with regard to acquisition, he would stir his body or arouse his mind.
“Suppose there
were a deadly poisonous viper, and a man were to come along, wanting to
live, not wanting to die, desiring pleasure, & abhorring pain. What
do you think, Sunakkhatta — would he give his hand or finger to the
snake knowing that ‘Having been bitten by this, I will incur death or
death-like suffering’?”
“No, lord.”
“In the same way, when a
monk — maintaining restraint over the six spheres of contact, knowing
that ‘Acquisition is the root of stress’ — is free from acquisition,
released in the total ending of acquisition, it’s not possible that,
with regard to acquisition, he would stir his body or arouse his mind.”
That is what the Blessed One said. Gratified, Sunakkhatta the Licchavin delighted in the Blessed One’s words.
the Buddha offers both a hope (the third Noble Truth)
The Noble Truth of the Cessation of dukkha
“And this, monks, is the noble
truth of the cessation of dukkha: the remainderless fading &
cessation, renunciation, relinquishment, release, & letting go of
that very craving.”
“Among whatever qualities there may
be, fabricated or unfabricated, the quality of dispassion — the
subduing of intoxication, the elimination of thirst, the uprooting of
attachment, the breaking of the round, the destruction of craving, dispassion, cessation, the realization of Unbinding
— is considered supreme. Those who have confidence in the quality of
dispassion have confidence in what is supreme; and for those with
confidence in the supreme, supreme is the result.”
“This is peace, this is exquisite — the stilling of all fabrications, the relinquishment of all acquisitions, the ending of craving, dispassion, cessation, Unbinding.”
“Monks, the ending of the effluents
is for one who knows & sees, I tell you, not for one who does not
know & does not see. For one who knows what & sees what is there
the ending of effluents? ‘Such is form, such its origination, such its
disappearance. Such is feeling, such its origination, such its
disappearance. Such is perception, such its origination, such its
disappearance. Such are fabrications, such their origination, such their
disappearance. Such is consciousness, such its origination, such its
disappearance.’ The ending of the effluents is for one who knows in this
way & sees in this way.
“The knowledge of ending in the
presence of ending has its prerequisite, I tell you. It is not without a
prerequisite. And what is its prerequisite? Release… Release has its
prerequisite, I tell you. It is not without a prerequisite. And what is
its prerequisite? Dispassion… Disenchantment… Knowledge & vision
of things as they actually are present…Concentration… Pleasure… Serenity… Rapture… Joy… Conviction… Stress… Birth… Becoming… Clinging… Craving…
Feeling… Contact… The six sense media… Name-&-form…
Consciousness… Fabrications… Fabrications have their prerequisite, I
tell you. They are not without a prerequisite. And what is their
prerequisite? Ignorance…
“Just as when the gods pour rain in
heavy drops & crash thunder on the upper mountains: The water,
flowing down along the slopes, fills the mountain clefts & rifts
& gullies. When the mountain clefts & rifts & gullies are
full, they fill the little ponds. When the little ponds are full, they
fill the big lakes… the little rivers… the big rivers. When the big
rivers are full, they fill the great ocean. In the same way:
fabrications have ignorance as their prerequisite,
consciousness has fabrications as its prerequisite,
name-&-form has consciousness as its prerequisite,
the six sense media have name-&-form as their prerequisite,
contact has the six sense media as its prerequisite,
feeling has contact as its prerequisite,
craving has feeling as its prerequisite,
clinging has craving as its prerequisite,
becoming has clinging as its prerequisite,
birth has becoming as its prerequisite,
stress & suffering have birth as their prerequisite,
conviction has stress & suffering as its prerequisite,
joy has conviction as its prerequisite,
rapture has joy as its prerequisite,
serenity has rapture as its prerequisite,
pleasure has serenity as its prerequisite,
concentration has pleasure as its prerequisite,
knowledge & vision of things as they actually are present has concentration as its prerequisite,
disenchantment has knowledge & vision of things as they actually are present as its prerequisite,
dispassion has disenchantment as its prerequisite,
release has dispassion as its prerequisite,
knowledge of ending has release as its prerequisite.”Where neither pleasure nor pain can arise
“From the remainderless fading
& cessation of that very ignorance, there no longer exists [the
sense of] the body on account of which that pleasure & pain
internally arise. There no longer exists the speech… the intellect on
account of which that pleasure & pain internally arise. There no
longer exists the field, the site, the dimension, or the issue on
account of which that pleasure & pain internally arise.”This/That Conditionality
“And what is the noble method that
is rightly seen and rightly ferreted out by discernment? There is the
case where a disciple of the noble ones notices:When this is, that is.
From the arising of this comes the arising of that.
When this isn’t, that isn’t.
From the cessation of this comes the cessation of that.“In other words:
“From ignorance as a requisite
condition come fabrications. From fabrications as a requisite condition
comes consciousness. From consciousness as a requisite condition comes
name-and-form. From name-and-form as a requisite condition come the six
sense media. From the six sense media as a requisite condition comes
contact. From contact as a requisite condition comes feeling. From
feeling as a requisite condition comes craving. From craving
as a requisite condition comes clinging/sustenance. From
clinging/sustenance as a requisite condition comes becoming. From
becoming as a requisite condition comes birth. From birth as a requisite
condition, then old age and death, sorrow, lamentation, pain, distress,
and despair come into play. Such is the origination of this entire mass
of stress and suffering.“Now from the remainderless fading
and cessation of that very ignorance comes the cessation of
fabrications. From the cessation of fabrications comes the cessation of
consciousness. From the cessation of consciousness comes the cessation
of name-and-form. From the cessation of name-and-form comes the
cessation of the six sense media. From the cessation of the six sense
media comes the cessation of contact. From the cessation of contact
comes the cessation of feeling. From the cessation of feeling comes the
cessation of craving. From the cessation of craving
comes the cessation of clinging/sustenance. From the cessation of
clinging/sustenance comes the cessation of becoming. From the cessation
of becoming comes the cessation of birth. From the cessation of birth,
then old age and death, sorrow, lamentation, pain, distress, and despair
all cease. Such is the cessation of this entire mass of stress and suffering.“This is the noble method that is rightly seen and rightly ferreted out by discernment.”
— AN 10.92
and a cure (the fourth).
“And this, monks, is the noble
truth of the way of practice leading to the cessation of dukkha:
precisely this Noble Eightfold Path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.”
[Visakha, a layman, ex-husband of
Ven. Sister Dhammadinna:] “And are the three aggregates [of virtue,
concentration, discernment] included under the noble eightfold path,
lady, or is the noble eightfold path included under the three
aggregates?”
[Ven. Sister Dhammadinna:] “The
three aggregates are not included under the noble eightfold path, friend
Visakha, but the noble eightfold path is included under the three
aggregates. Right speech, right action, & right livelihood come under the aggregate of virtue. Right effort, right mindfulness, & right concentration come under the aggregate of concentration. Right view & right resolve come under the aggregate of discernment.”
“It is just as if a man, traveling
along a wilderness track, were to see an ancient path, an ancient road,
traveled by people of former times. He would follow it. Following it, he
would see an ancient city, an ancient capital inhabited by people of
former times, complete with parks, groves, & ponds, walled,
delightful. He would go to address the king or the king’s minister,
saying, ‘Sire, you should know that while traveling along a wilderness
track I saw an ancient path… I followed it… I saw an ancient city,
an ancient capital… complete with parks, groves, & ponds, walled,
delightful. Sire, rebuild that city!’ The king or king’s minister would
rebuild the city, so that at a later date the city would become
powerful, rich, & well-populated, fully grown & prosperous.
“In the same way I saw an ancient
path, an ancient road, traveled by the Rightly Self-awakened Ones of
former times. And what is that ancient path, that ancient road, traveled
by the Rightly Self-awakened Ones of former times? Just this noble
eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration…
I followed that path. Following it, I came to direct knowledge of
birth… becoming… clinging… craving… feeling… contact… the
six sense media… name-&-form… consciousness, direct knowledge of
the origination of consciousness, direct knowledge of the cessation of
consciousness, direct knowledge of the path leading to the cessation of
consciousness. I followed that path.
“Following it, I came to direct
knowledge of fabrications, direct knowledge of the origination of
fabrications, direct knowledge of the cessation of fabrications, direct
knowledge of the path leading to the cessation of fabrications. Knowing
that directly, I have revealed it to monks, nuns, male lay followers
& female lay followers, so that this holy life has become powerful,
rich, detailed, well-populated, wide-spread, proclaimed among celestial
& human beings.”
“There are these three things that
are (genuine) mother-&-child-separating dangers. Which three? The
danger of aging, the danger of illness, the danger of death.
“A mother can’t get (her wish) with
regard to her child who is aging, ‘I am aging, but may my child not
age.’ A child can’t get (its wish) with regard to its mother who is
aging, ‘I am aging, but may my mother not age.’
“A mother can’t get (her wish) with
regard to her child who is growing ill, ‘I am growing ill, but may my
child not grow ill.’ A child can’t get (its wish) with regard to its
mother who is growing ill, ‘I am growing ill, but may my mother not grow
ill.’
“A mother can’t get (her wish) with
regard to her child who is dying, ‘I am dying, but may my child not
die.’ A child can’t get (its wish) with regard to its mother who is
dying, ‘I am dying, but may my mother not die.’
“These are the three things that are (genuine) mother-&-child-separating dangers.
“There is a path, there is a
practice, that leads to the abandoning and overcoming of these three
mother-&-child-uniting dangers and these three
mother-&-child-separating dangers.
“And which is that path, which is
that practice…? Just this very noble eightfold path, i.e., right view,
right resolve, right speech, right action, right livelihood, right
effort, right mindfulness, right concentration.
“This is the path, this the
practice, that leads to the abandoning and overcoming of these three
mother-&-child-uniting dangers and these three
mother-&-child-separating dangers.”
“In any doctrine & discipline
where the noble eightfold path is not found, no contemplative of the
first… second… third… fourth order [stream-winner, once-returner, non-returner, or arahant] is found. But in any doctrine & discipline where the noble eightfold path is found, contemplatives of the first… second… third… fourth order are
found. The noble eightfold path is found in this doctrine &
discipline, and right here there are contemplatives of the first…
second… third… fourth order. Other teachings are empty of
knowledgeable contemplatives. And if the monks dwell rightly, this world
will not be empty of arahants.”
The Buddha’s teachings
thus give cause for unparalleled optimism and joy. The teachings offer
as their reward the noblest, truest kind of happiness, and give profound
value and meaning to an otherwise grim existence. One modern teacher
summed it up well: “Buddhism is the serious pursuit of happiness.”
No single English word adequately captures the full depth, range, and subtlety of the crucial Pali term dukkha.
Over the years, many translations of the word have been used (”stress,”
“unsatisfactoriness,” “suffering,” etc.). Each has its own merits in a
given context. There is value in not letting oneself get too comfortable
with any one particular translation of the word, since the entire
thrust of Buddhist practice is the broadening and deepening of one’s
understanding of dukkha until its roots are finally exposed and
eradicated once and for all. One helpful rule of thumb: as soon as you
think you’ve found the single best translation for the word, think
again: for no matter how you describe dukkha, it’s always deeper,
subtler, and more unsatisfactory than that.
“Birth is dukkha, aging is dukkha, death
is dukkha; sorrow, lamentation, pain, grief, & despair are dukkha;
association with the unbeloved is dukkha; separation from the loved is
dukkha; not getting what is wanted is dukkha. In short, the five
clinging-aggregates are dukkha.”
[Ven. Sariputta:] “Now what,
friends, is the noble truth of stress? Birth is stressful, aging is
stressful, death is stressful; sorrow, lamentation, pain, distress,
& despair are stressful; association with the unbeloved is
stressful; separation from the loved is stressful; not getting what is
wanted is stressful. In short, the five clinging-aggregates are
stressful.
“And what is birth? Whatever
birth, taking birth, descent, coming-to-be, coming-forth, appearance of
aggregates, & acquisition of [sense] spheres of the various beings
in this or that group of beings, that is called birth.
“And what is aging? Whatever
aging, decrepitude, brokenness, graying, wrinkling, decline of
life-force, weakening of the faculties of the various beings in this or
that group of beings, that is called aging.
“And what is death? Whatever
deceasing, passing away, breaking up, disappearance, dying, death,
completion of time, break up of the aggregates, casting off of the body,
interruption in the life faculty of the various beings in this or that
group of beings, that is called death.
“And what is sorrow?
Whatever sorrow, sorrowing, sadness, inward sorrow, inward sadness of
anyone suffering from misfortune, touched by a painful thing, that is
called sorrow.
“And what is lamentation?
Whatever crying, grieving, lamenting, weeping, wailing, lamentation of
anyone suffering from misfortune, touched by a painful thing, that is
called lamentation.
“And what is pain? Whatever is experienced as bodily pain, bodily discomfort, pain or discomfort born of bodily contact, that is called pain.
“And what is distress? Whatever is experienced as mental pain, mental discomfort, pain or discomfort born of mental contact, that is called distress.
“And what is despair?
Whatever despair, despondency, desperation of anyone suffering from
misfortune, touched by a painful thing, that is called despair.
“And what is the stress of association with the unbeloved?
There is the case where undesirable, unpleasing, unattractive sights,
sounds, aromas, flavors, or tactile sensations occur to one; or one has
connection, contact, relationship, interaction with those who wish one
ill, who wish for one’s harm, who wish for one’s discomfort, who wish
one no security from the yoke. This is called the stress of association
with the unbeloved.
“And what is the stress of separation from the loved?
There is the case where desirable, pleasing, attractive sights, sounds,
aromas, flavors, or tactile sensations do not occur to one; or one has
no connection, no contact, no relationship, no interaction with those
who wish one well, who wish for one’s benefit, who wish for one’s
comfort, who wish one security from the yoke, nor with one’s mother,
father, brother, sister, friends, companions, or relatives. This is
called the stress of separation from the loved.
“And what is the stress of not getting what is wanted?
In beings subject to birth, the wish arises, ‘O, may we not be subject
to birth, and may birth not come to us.’ But this is not to be achieved
by wanting. This is the stress of not getting what is wanted. In beings
subject to aging… illness… death… sorrow, lamentation, pain,
distress, & despair, the wish arises, ‘O, may we not be subject to
aging… illness… death… sorrow, lamentation, pain, distress, &
despair, and may aging… illness… death… sorrow, lamentation, pain,
distress, & despair not come to us.’ But this is not to be achieved
by wanting. This is the stress of not getting what is wanted.
Dukkha is:
Disturbance, irritation, dejection,
worry, despair, fear, dread, anguish, anxiety; vulnerability, injury,
inability, inferiority; sickness, aging, decay of body and faculties,
senility; pain/pleasure; excitement/boredom; deprivation/excess;
desire/frustration, suppression; longing/aimlessness; hope/hopelessness;
effort, activity, striving/repression; loss, want,
insufficiency/satiety; love/lovelessness, friendlessness; dislike,
aversion/attraction; parenthood/childlessness; submission/rebellion;
decision/indecisiveness, vacillation, uncertainty.
— Francis Story in Suffering, in Vol. II of The Three Basic Facts of Existence (Kandy: Buddhist Publication Society, 1983)
“Both formerly & now, it is only dukkha that I describe, and the cessation of dukkha.”
“There are
these three forms of stressfulness, my friend: the stressfulness of
pain, the stressfulness of fabrication, the stressfulness of change.
These are the three forms of stressfulness.”
[Jambukhadika
the wanderer:] “What is the path, what is the practice for the full
comprehension of these forms of stressfulness?”
“Precisely this Noble Eightfold Path, my friend — right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is the path, this is the practice for the full comprehension of these forms of stressfulness.”
“There are these three cravings.
Which three? Craving for sensuality, craving for becoming, craving for
non-becoming. These are the three cravings.”
“Craving is… an arrow. The poison of ignorance spreads its toxin through desire, passion, & ill will.”
“There are these six classes of
craving: craving for forms, craving for sounds, craving for odors,
craving for flavors, craving for tangibles, craving for mind-objects.”
“Monks, I don’t envision even one other fetter — fettered by which beings conjoined go wandering and transmigrating on
for a long, long time — like the fetter of craving. Fettered with the
fetter of craving, beings conjoined go wandering and transmigrating on
for a long, long time.”
Bound with the bondage of craving,
their minds smitten with becoming & non-,
they are bound with the bondage of Mara —
people with no safety from bondage, beings going through the wandering-on,
headed for birth & death.
While those who’ve abandoned craving,
free from the craving for becoming & non-,
reaching the ending of fermentations,
though in the world, have gone beyond.
“And what is the cause by which stress comes into play? Craving is the cause by which stress comes into play.
If its root remains
undamaged & strong,
a tree, even if cut,
will grow back.
So too if latent craving
is not rooted out,
this suffering returns
again
&
again.
Encircled with craving,
people hop round & around
like a rabbit caught in a snare.
Tied with fetters & bonds
they go on to suffering,
again & again, for long.
For a person
forced on by his thinking,
fierce in his passion,
focused on beauty,
craving grows all the more.
He’s the one
who tightens the bond.
But one who delights
in the stilling of thinking,
always mindful
cultivating
a focus on the foul:
He’s the one
who will make an end,
the one who will cut Mara’s bond.
“And where does this craving, when
arising, arise? And where, when dwelling, does it dwell? Whatever is
endearing & alluring in terms of the world: that is where this
craving, when arising, arises. That is where, when dwelling, it dwells.
“And what is endearing &
alluring in terms of the world? The eye is endearing & alluring in
terms of the world. That is where this craving, when arising, arises.
That is where, when dwelling, it dwells.
“The ear… The nose… The tongue… The body… The intellect…
“Forms… Sounds… Smells… Tastes… Tactile sensations… Ideas…
“Eye-consciousness…
Ear-consciousness… Nose-consciousness… Tongue-consciousness…
Body-consciousness… Intellect-consciousness…
“Eye-contact… Ear-contact… Nose-contact… Tongue-contact… Body-contact… Intellect-contact…
“Feeling born of eye-contact…
Feeling born of ear-contact… Feeling born of nose-contact… Feeling
born of tongue-contact… Feeling born of body-contact… Feeling born
of intellect-contact…
“Perception of forms… Perception
of sounds… Perception of smells… Perception of tastes… Perception
of tactile sensations… Perception of ideas…
“Intention for forms… Intention
for sounds… Intention for smells… Intention for tastes… Intention
for tactile sensations… Intention for ideas…
“Craving for forms… Craving for
sounds… Craving for smells… Craving for tastes… Craving for
tactile sensations… Craving for ideas…
“Thought directed at forms…
Thought directed at sounds… Thought directed at smells… Thought
directed at tastes… Thought directed at tactile sensations… Thought
directed at ideas…
“Evaluation of forms… Evaluation
of sounds… Evaluation of smells… Evaluation of tastes… Evaluation
of tactile sensations… Evaluation of ideas is endearing & alluring
in terms of the world. That is where this craving, when arising,
arises. That is where, when dwelling, it dwells.
http://vipassana24.com/verse-
Verse
416. The Miracle Rings Who has abandoned lusting here as homeless one
renouncing all, with lust and being quite consumed, that one I call a
Brahmin True. Explanation: In this world, he has taken to the life of a
wandering ascetic. He has got rid of the craving to continue the cycle
of existence. I describe that person as a true brahmana.
Ajatasattu attacks Jotika’s Palace (Verse 416)
This verse was recited by the Buddha while He was in residence at Veluvana, with reference to the Venerable Jotika.
For
after Ajatasattu Kumara had conspired with Deva-datta and killed his
father, Bimbisara, and become established in the kingdom, he said to
himself, “I will now take Jotika, the great palace of the treasurer” and
arming himself for battle, he sallied forth. But seeing his own
reflection and that of his retinue in the jeweled walls, he concluded,
‘The householder has armed himself for battle and has come forth with
his host.” Therefore he did not dare approach the palace.
Now it
happened that on that day the treasurer had taken upon himself the
obligations of Fast-day, and early in the morning, immediately after
breakfast, had gone to the monastery and sat listening as the Buddha
preached the Dhamma. When, therefore, the Yakkha Yamakoli, who stood
guard over the first gate, saw Ajatasattu Kumara, he called out, ” Where
are you going? ” And straightaway, putting Ajatasattu Kumara and his
retinue to rout, he pursued them in all directions. The king sought
refuge in the very same monastery as that to which the treasurer had
gone. When the treasurer saw the king, he rose from his seat and said,
“Your majesty, what is the matter?” Said the king, “Householder, how
comes it that after giving orders to your men to fight with me, you are
sitting here pretending to be listening to the Dhamma?”
The
treasurer said, “But, your majesty, did you set out with the idea of
taking my house?” “Yes, for that very purpose did I set out.” “Your
majesty, a thousand kings could not take my house from me against my
will.” Upon this Ajata-sattu became angry and said, “But, do you intend
to become king?” “No,” replied the treasurer, “I do not intend to become
king. But neither kings nor robbers could take from me against my will
the tiniest thread.” “Then may I take the house with your consent?”
“Well, your majesty, I have here on my ten fingers twenty rings. I will
not give them to you. Take them if you can.”
The king crouched on
the ground and leaped into the air, rising to a height of eighteen
cubits; then, standing, he leaped into the air again, rising to a height
of eighty cubits. But in spite of the great strength he possessed,
twist this way and that as he might, he was unable to pull a single ring
from the treasurer’s fingers. Then said the treasurer to the king,
“Spread out your mantle, your majesty.” As soon as the king had spread
out his mantle, the treasurer straightened his fingers, and immediately
all twenty rings slipped off.
Then the treasurer said to him,
“Thus, your majesty, it is impossible for you to take my belongings
against my will.” But agitated by the king’s action, he said to him,
“Your majesty, permit me to retire from the world and become a monk.”
The king thought to himself, “If this treasurer retires from the world
and becomes a monk, it will be an easy matter for me to get possession
of his palace.” So he said in a word, “Become a monk.” Thereupon the
treasurer Jotika retired from the world, became a monk under the Buddha,
and in no long time attained arahatship. Thereafter he was known as
Venerable Jotika. The moment he attained arahatship, all of his wealth
and earthly glory vanished, and the divinities took back once more to
Uttarakuru his wife Satulakayi.
One day the monks said to Jotika,
“Brother Jotika, have you any longing for your palace or your wife?”
“No, brethren,” replied Jotika. Thereupon the monks said to the Buddha,
“Venerable, this monk utters what is not true, and is guilty of
falsehood.” Said the Buddha, “Monks, it is quite true that my son has no
longing for any of these things.” And expounding the Dhamma, He
pronounced this Stanza.
http://vipassana24.com/verse-
Verse
392. Honour To Whom Honour Is Due From whom one knows the Dhamma by
Perfect Buddha taught devoutly one should honour them as brahmin sacred
fire. Explanation: If a seeker after truth were to learn the Word of the
Enlightened One from a teacher, that pupil must pay the Teacher due
respect, like a brahmin paying homage assiduously and with respect to
the sacrificial fire.
http://vipassana24.com/verse-
Verse
373. He Who Is Calm Experiences Transcendental Joy The bhikkhu gone to a
lonely place who is of peaceful heart in-sees Dhamma rightly, knows
all-surpassing joy. Explanation: A monk who enters an empty house, whose
mind is at peace, and who is capable of seeing the reality of things,
experiences an ecstasy not known to ordinary minds.
http://vipassana24.com/verse-
Verse
421. He Yearns For Nothing That one who’s free of everything that’s
past, that’s present, yet to be, who nothing owns, who’s unattached,
that one I call a Brahmin True. Explanation: Their path, neither gods,
nor spirits, nor humans can fathom. Their taints are totally eradicated.
They have attained the higher spiritual state. This person I declare a
brahmana.
The Story of a Husband and Wife (Verse 421)
For
one day, while she was living in the world, her husband Visakha, a lay
disciple, heard the Buddha preach the Dhamma and attained the fruit of
the third path. Thereupon he thought to himself, “I must now turn over
all of my property to Dhammadinna.” Now it had previously been his
custom on returning home, in case he saw Dhammadinna looking out of the
window, to smile pleasantly at her. But on this particular day, although
she was standing at the window, he passed by without so much as looking
at her. “What can this mean?” thought she. “Never mind, when it is
mealtime, I shall find out.” So when meal-time came, she offered him the
usual portion of boiled rice. Now on previous days it had been his
custom to say, “Come, let us eat together.” But on this particular day
he ate in silence, uttering not a word. “He must be angry about
something,” thought Dhammadinna. After the meal Visakha settled himself
in a comfortable place, and summoning Dhammadinna to his side, said to
her, “Dhammadinna, all the wealth that is in this house is yours. Take
it!” Thought Dhammadinna, “Persons who are angry do not offer their
property and say, Take it! What can this mean?” After a time, however,
she said to her husband, “But, husband, what about you?” “From this day
forth, I shall engage no more in worldly affairs.” ‘Who will accept the
saliva you have rejected? In that case permit me also to become a nun.”
“Very well, dear wife,” replied Visakha, giving her the desired
permission. And with rich offerings he escorted her to the nuns convent
and had her admitted to the Sangha. After she had made her full
profession she was known as the nun Dhammadinna. Dhammadinna yearned for
the life of solitude and so accompanied the nuns to the country.
Residing there, in no long time she attained arahatship together with
the supernatural faculties. Thereupon she thought to herself, “Now, by
reason of me, my kinsfolk will perform works of merit” Accordingly she
returned once more to Rajagaha. When the lay disciple Visakha heard that
she had returned, he thought to himself, “What can be her reason for
returning? ” And going to the nuns convent and seeing the nun, his
former wife, he saluted her and seated himself respectfully on one side.
He thought, “It would be highly improper for me to say to her, ‘noble
sister, pray are you discontented?’ will therefore ask her this
question” So he asked her a question about the path of conversion, and
she immediately answered it correctly. Continuing this line of
questioning, the lay disciple asked about the remaining paths also. He
did not stop, however, at this point, but continuing his questions,
asked her about arahatship. ‘Wonderful, brother Visakha’ exclaimed
Dhammadinna, “But if you desire to know about arahatship, you should
approach the Buddha and ask him this question” Visakha saluted the nun
his former wife, and rising from his seat and going to the Buddha, told
the Buddha about their talk and conversation. Said the Buddha, “What my
daughter Dhammadinna said was well said. In answering this question I
also should answer it as follows” Then he gave the stanza.
http://vipassana24.com/verse-
Verse
418. The Person Whose Mind Is Cool Abandoned boredom and delight,
become quite cool and assetless, a hero, All-worlds-Conqueror, that one I
call a Brahmin True. Explanation: He has given up lust. He has also
given up his disgust for the practice of meditation. This way, he is
both lustful and lustres. He has achieved total tranquillity. He is
devoid of the blemishes that soil the hand. He has conquered all the
world and is full of effort. I call that person a brahmana.
The Story of the Monk who was once a Mime (Verse 418)
This
religious instruction was given by the Buddha while He was in residence
at Veluvana with reference to a certain monk who was once a mime.
The
story is the same as the foregoing, except that on this occasion the
Buddha said, “Monks, my son has put aside both pleasure and pain”
http://vipassana24.com/verse-
Verse
60. Samsara Is Long To The Ignorant Long is the night for the
sleepless, long is the league for the weary one, samsara’s way is long
for fools who know not the Dhamma True. Explanation: To a sleepless
person the night is very long. To the weary the league seems quite long.
To the ignorant, bereft of an awareness of the Dhamma, the cycle of
existence is very long, as he is not aware of how to shorten it.
The Story of a Certain Person (Verse 60)
While
residing at the Jetavana Monastery, the Buddha spoke this verse, with
reference to a certain young man and King Pasenadi of Kosala.
One
day King Pasenadi, while going out in the city, happened to see a
beautiful young woman standing at the window of her house and he
instantly fell in love with her. So the king tried to find ways and
means of getting her. Finding that she was a married woman, he sent for
her husband and made him serve at the palace. Later, the husband was
sent on an impossible errand by the king. The young man was to go to a
place, a yojana (twelve miles) away from Savatthi, bring back some
Kumudu (lotus) flowers and some red earth called ‘arunavati’ from the
land of the serpents (nagas) and arrive at Savatthi the same evening, in
time for the king’s bath. The king’s intention was to kill the husband
if he failed to arrive back in time, and to take the wife for himself.
Hurriedly taking a food packet from his wife, the young man set out on
his errand.
On the way, he shared his food with a traveller and
he threw some rice into the water and said loudly, “O guardian spirits
and nagas inhabiting this river! King Pasenadi has commanded me to get
some Kumudu flowers and arunavati (red earth) for him. I have today
shared my food with a traveller; I have also fed the fish in the river; I
now share with you the benefits of the good deeds I have done today.
Please get the Kumudu lotus and arunavate red earth for me” The king of
the nagas, upon hearing him, took the appearance of an old man and
brought the lotus and the red earth.
On that evening, King
Pasenadi, fearing that the young husband might arrive in time, had the
city-gates closed early, the young man, finding the city-gates closed,
placed the red earth on the city-wall and stuck the flowers on the
earth. Then he declared loudly, “O citizens! I have today accomplished
my errand in time as instructed by the king. King Pasenadi, without any
justification, plans to kill me” After that, the young man left for the
Jetavana Monastery to take shelter and find solace in the peaceful
atmosphere of the Monastery.
Meanwhile, King Pasenadi, obsessed
with sexual desire, could not sleep, and kept thinking out how he would
get rid of the husband in the morning and take his wife. At about
midnight, he heard some eerie sounds; actually, these were the mournful
voices of four persons suffering in Lohakumbhi Niraya. Hearing those
voices, the king was terrified. Early in the morning, he went to
Jetavana Monastery to consult the Buddha, as advised by Queen Mallika.
When the Buddha was told about the four voices the king heard in the
night, he explained to the king that those were the voices of four
beings, who were the sons of rich men during the time of Kassapa Buddha,
and that now they were suffering in Lohakumbhi Niraya because they had
committed sexual misconduct with other peoples’s wives. Then, the king
came to realize the wickedness of the deed and the severity of the
punishment. So, he decided then and there that he would no longer covet
another man’s wife. ‘After all, it was on account of my intense desire
for another man’s wife that I was tormented and could not sleep’ he
reflected. Then King Pasenadi said to the Buddha, “Venerable, now I know
how long the night is for one who cannot sleep” The young man who was
close at hand came forward to say, “Venerable, because I had traveled
the full distance of a yojana yesterday, I, too, know how long the
journey of a yojana is to one who is weary.”
Doctrine-True Practice of The Path Shown by The Blessed,Noble,Awakened One-The Tathagata
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http://mandalathangka.
Our practice of
Samatha is like this: We establish the practice of mindfulness on the
in-and out-breath, for example, as a foundation or means of controlling
the mind. By having the mind follow the flow of the breath it becomes
steadfast, calm and still. This practice of calming the mind is called
Samatha Meditation. It’s necessary to do a lot of this kind of practice
because the mind is full of many disturbances. It’s very confused. We
can’t say how many years or how many lives it’s been this way. If we sit
and contemplate we’ll see that there’s a lot that doesn’t conduce to
peace and calm and a lot that leads to confusion!
For this reason the
Buddha taught that we must find a meditation subject which is suitable
to our particular tendencies, a way of practice which is right for our
character. For example, going over and over the parts of the body: hair
of the head, hair of the body, nails, teeth and skin, can be very
calming. The mind can become very peaceful from this practice. If
contemplating these five things leads to calm, it’s because they are
appropriate objects for contemplation according to our tendencies.
Whatever we find to be appropriate in this way, we can consider to be
our practice and use it to subdue the defilements.
Another example is
recollection of death. For those who still have strong greed, aversion
and delusion and find them difficult to contain, it’s useful to take
this subject of personal death as a meditation. We’ll come to see that
everybody has to die, whether rich or poor. We’ll see both good and evil
people die. Everybody must die! Developing this practice we find that
an attitude of dispassion arises. The more we practice the easier our
sitting produces calm. This is because it’s a suitable and appropriate
practice for us. If this practice of Calm Meditation is not agreeable to
our particular tendencies, it won’t produce this attitude of
dispassion. If the object is truly suited to us then we’ll find it
arising regularly, without great difficulty, and we’ll find ourselves
thinking about it often.
Regarding this we
can see an example in our everyday lives. When laypeople bring trays of
many different types of food to offer the monks, we taste them all to
see which we like. When we have tried each one we can tell which is most
agreeable to us. This is just an example. That which we find agreeable
to our taste we’ll eat, we find most suitable. We won’t bother about the
other various dishes.
The practice of
concentrating our attention on the in-and out-breath is an example of a
type of meditation which is suitable for us all. It seems that when we
go around doing various different practices, we don’t feel so good. But
as soon as we sit and observe our breath we have a good feeling, we can
see it clearly. There’s no need to go looking far away, we can use what
is close to us and this will be better for us. Just watch the breath. It
goes out and comes in, out and in — we watch it like this. For a long
time we keep watching our breathing in and out and slowly our mind
settles. Other activity will arise but we feel like it is distant from
us. Just like when we live apart from each other and don’t feel so close
anymore. We don’t have the same strong contact anymore or perhaps no
contact at all.
When we have a
feeling for this practice of mindfulness of breathing, it becomes
easier. If we keep on with this practice we gain experience and become
skilled at knowing the nature of the breath. We’ll know what it’s like
when it’s long and what it’s like when it’s short.
Looking at it one
way we can talk about the food of the breath. While sitting or walking
we breathe, while sleeping we breathe, while awake we breathe. If we
don’t breathe then we die. If we think about it we see that we exist
only with the help of food. If we don’t eat ordinary food for ten
minutes, an hour or even a day, it doesn’t matter. This is a course kind
of food. However, if we don’t breathe for even a short time we’ll die.
If we don’t breathe for five or ten minutes we would be dead. Try it!
One who is
practicing mindfulness of breathing should have this kind of
understanding. The knowledge that comes from this practice is indeed
wonderful. If we don’t contemplate then we won’t see the breath as food,
but actually we are “eating” air all the time, in, out, in, out… all
the time. Also you’ll find that the more you contemplate in this way,
the greater the benefits derived from the practice and the more delicate
the breath becomes. It may even happen that the breath stops. It
appears as if we aren’t breathing at all. Actually, the breath is
passing through the pores of the skin. This is called the “delicate
breath.” When our mind is perfectly calm, normal breathing can cease in
this way. We need not be at all startled or afraid. If there’s no
breathing what should we do? Just know it! Know that there is no
breathing, that’s all. This is the right practice here.
Here we are talking
about the way of Samatha practice, the practice of developing calm. If
the object which we are using is right and appropriate for us, it will
lead to this kind of experience. This is the beginning, but there is
enough in this practice to take us all the way, or at least to where we
can see clearly and continue in strong faith. If we keep on with
contemplation in this manner, energy will come to us. This is similar to
the water in an urn. We put in water and keep it topped up. We keep on
filling the urn with water and thereby the insects which live in the
water don’t die. Making effort and doing our everyday practice is just
like this. It all comes back to practice. We feel very good and
peaceful.
This peacefulness
comes from our one-pointed state of mind. This one-pointed state of
mind, however, can be very troublesome, since we don’t want other mental
states to disturb us. Actually, other mental states do come and, if we
think about it, that in itself can be the one-pointed state of mind.
It’s like when we see various men and women, but we don’t have the same
feeling about them as we do about our mother and father. In reality all
men are male just like our father and all women are female just like our
mother, but we don’t have the same feeling about them. We feel that our
parents are more important. They hold greater value for us.
This is how it
should be with our one-pointed state of mind. We should have the same
attitude towards it as we would have towards our own mother and father.
All other activity which arises we appreciate in the same way as we feel
towards men and women in general. We don’t stop seeing them, we simply
acknowledge their presence and don’t ascribe to them the same value as
our parents.
- Albert Einstein
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Introduction — Sigalovada Sutta by Shan Kumaratunga
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Singalowada Sutta
Damsak1
Published on Sep 7, 2012
Venerable Kiribathgoda Gnanananda Thero
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Education
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Introduction — Sigalovada Sutta by Shan Kumaratunga
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Golden Lion Edu
Published on May 1, 2013
Sigalovada sutta (singal — to sigalaka / ovada — advice / sutta
-discourse) which belongs to the Digha Nikaya in Sutta Pitaka is one of
the most well-known discourses in Buddhist world. It is one of the
greatest and most valuable set of teachings which deals with basic
morality, building and preserving wealth, friendships, the reciprocal
responsibilities in social relationships, and the qualities of
successful persons. It is also called Gihi Vinaya or laymen’s discourse.
The laymen’s code of discipline or laymen’s Dhamma. This sutta
beautifully describes and gives a clear picture of the domestic and
social life of the lay people.
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Do not fall away from happiness. [Buddha’s wisdom]
What follows is based on Digha Nikaya 31: Sigalovada Sutta (The Discourse to Sigala – “A Layperson’s Guidelines”. Below are extracts and slight modulations.
On one occasion the Exalted One [Buddha] was dwelling in the Bamboo Grove, the Squirrels’
Sanctuary, near Rajagaha. There he set down guidelines for householders.
A few of them have been slightly adjusted here.
Inasmuch the good disciple
he is favoured in this world and in the world beyond: After death he enters a
happy heavenly realm. [Mod Buddha]
[1] kamma-kilesa, lit., ‘actions of
defilement.’
The destruction of life, householder, is a vice and so are stealing, sexual misconduct,
and lying. [Buddha]
Killing, stealing, lying and adultery, these four evils the wise never praise.
[Buddha]
The fit disciple is not led by desire, anger, ignorance, and fear. He commits no
evil. [Buddha]
Whoever through desire, hate or fear, or ignorance should transgress the Dhamma, all
his glory fades away. Whoever through desire, hate or fear, or ignorance never
transgresses the Dhamma, all his glory ever increases. [Buddha]
3. What are the six channels for dissipating wealth which a follower does not pursue?
(a) There are these six evil consequences in indulging in intoxicants which cause
infatuation and heedlessness:
(b) There are these six evil consequences in sauntering in streets at unseemly hours:
[3] Crimes committed by others.
(c) There are these six evil consequences in frequenting theatrical shows: He is ever
thinking:
[4] A form of amusement.
(d) There are these six evil consequences in indulging in gambling:
(e) There are these six evil consequences in associating with evil companions, namely:
any gambler, any libertine, any drunkard, any swindler, any cheat, any rowdy is his
friend and companion.
(f) There are these six evil consequences in being addicted to idleness: He does no work,
saying:
Living in this way, he leaves many duties undone, new wealth he does not get, and
wealth he has acquired dwindles away. [Buddha]
One is a bottle friend; one says, ‘friend, friend’ only to one’s face; one is a friend
and an associate only when it is advantageous. [Buddha]
Sleeping till sunrise, adultery, irascibility, malevolence, evil companions, avarice
– these six causes ruin a man. [Buddha]
The man who has evil comrades and friends is given to evil ways, to ruin does he fall
in both worlds — this one and the next. [Buddha]
Dice, women, liquor, dancing, singing, sleeping by day, sauntering at unseemly hours,
evil companions, avarice — all these causes ruin a man. [Buddha]
Who plays with dice and drinks intoxicants, goes to women who are dear unto others as
their own lives, associates with the mean and not with elders — he declines just as
the moon during the waning half. [Buddha]
Who . . . frequents the bars, sinks in debt as a stone in water, swiftly brings
disrepute to his family. [With Buddha]
Who by habit sleeps by day, and keeps late hours, is ever intoxicated, and is
licentious, is not fit to lead a household life. [Buddha]
Who says it is too hot, too cold, too late, and leaves things undone, the
opportunities for good go past such men. [Buddha]
But he who does not regard cold or heat any more than a blade of grass and who does
his duties manfully, does not fall away from happiness. [Buddha]
These four should be understood as foes in the guise of friends:
(1) he who appropriates a friend’s possessions,
(2) he who renders lip-service,
(3) he who flatters,
(4) he who brings ruin. [Buddha]
(1) In four ways should one who appropriates be understood as a foe in the guise of a
friend:
(2) In four ways should one who renders lip-service be understood as a foe in the guise
of a friend:
(3) In four ways should one who flatters be understood as a foe in the guise of a friend:
(4) In four ways should one who brings ruin be understood as a foe in the guise of a
friend:
The friend who appropriates,
the friend who renders lip-service,
the friend that flatters,
the friend who brings ruin,
these four as enemies the wise behold;
avoid them from afar as paths of peril.
These four should be understood as warm-hearted friends:
(1) he who is a helpmate,
(2) he who is the same in happiness and sorrow,
(3) he who gives good counsel,
(4) he who sympathises. [Buddha]
1) In four ways should a helpmate be understood as a warm-hearted friend:
(2) In four ways should one who is the same in happiness and sorrow be understood as a
warm-hearted friend:
(3) In four ways should one who gives good counsel be understood as a warm-hearted
friend:
(4) In four ways should one who sympathises be understood as a warm-hearted friend:
The friend who is a helpmate,
the friend in happiness and woe,
the friend who gives good counsel,
the friend who sympathises too –
these four as friends the wise behold
and cherish them devotedly
as does a mother her own child. [Buddha]
The wise and virtuous shine like a blazing fire. [Buddha]
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He who acquires his wealth in harmless ways
like a bee that gathers honey; [6]
riches mount up for him
like an ant hill’s rapid growth. [Buddha]
[6] Dhammapada v. 49: “As a bee, without harming the
flower, its colour or scent, flies away, collecting only the honey . .
.”
With wealth acquired this way,
a layman fit for household life,
divides his wealth in four portions:
thus will he win friendship. [Buddha]
One portion he uses for his wants, [7]
two portions he spends on his business,
the fourth he keeps for times of need. [Buddha]
[7] This portion includes what is spent on good works:
gifts to the wise and contemplatives, charity, etc.
In five ways . . . a child should minister to his parents . . .:
In five ways the parents thus ministered to . . . by their children, show their
compassion:
In these five ways do children minister to their parents . . . and the parents show their
compassion to their children. Thus is [very much of personal life] covered by them and
made safe and secure. [Buddha]
In five ways a pupil should minister to a teacher . . .:
In five ways do teachers thus ministered to . . . by their pupils, show their compassion:
The teachers thus ministered to . . . by their pupils, show their compassion towards them
in these five ways. Thus is [facets of group living] covered by them and made safe and
secure. [Buddha]
In five ways should a wife . . . be ministered to by a husband:
The wife thus ministered to . . . by her husband shows her compassion to her husband in
five ways:
[10] lit., ‘the folk around’ (parijana).
In these five ways does the wife show her compassion to her husband who ministers to her
. . . Thus is the [partner area] covered by him and made safe[r] and [far more] secure.
[Buddha]
In five ways should a clansman minister to his friends and associates in the [area of
esteem]:
The friends and associates thus ministered to . . . by a clansman show compassion to him
in five ways:
The friends and associates thus ministered to . . . by a clansman show their compassion
towards him in these five ways. Thus is the [esteem area] covered by him and made safe[r]
and [far more] secure. [Buddha]
In five ways should a master minister to his servants and employees as the [bottom
area]:
The servants and employees thus ministered to as the [deep area] Nadir by their master
show their compassion to him in five ways:
The servants and employees thus ministered to . . . show their compassion towards him in
these five ways. Thus is the [bottom field of life] covered by him and made safe and
secure. [Buddha]
In five ways should a householder minister to ascetics and brahmans as the [top area]:
The ascetics and brahmans thus ministered to . . . by a householder show their
compassion towards him in six ways:
In these six ways do ascetics and brahmans show their compassion towards a householder
who ministers to them as [of the top area]. Thus is the [top area] covered by him and
made safe[r] and [better and perhaps more] secure. [These are evil times]
The four main directions of the compass and up and
down constitute a framework and relate to a fundamental symbolism: As the new day beings
in the East, so life begins with parents’ care; teacher’s fees are associated with the
South; domestic cares follow when the youth becomes man, as the West [representing
partners, friends etc.] holds the later daylight; North is ‘beyond’ (uttara), so by help
of friends and so on he can get beyond troubles.” – (cf. Rhys Davids). The symbolism
is
not credited too much in the West, and is, after all, secondary; the good points are as
given by Buddha anyway.
. . .
Who is wise and virtuous,
Gentle and keen-witted,
Humble and amenable,
Such a one may attain to honour. [Buddha]
Who is energetic and not indolent,
In misfortune unshaken,
Flawless in manner and intelligent,
Such a one may attain to honour. [Buddha]
Who is hospitable, and friendly,
Liberal and unselfish,
A guide, an instructor, a leader,
Such a one may attain to honour. [Buddha]
Generosity, sweet speech,
Helpfulness to others,
Impartiality to all,
As the case demands. [Buddha]
These four winning ways make the world go round.
. . .
These four winning ways the wise appraise in every way,
To eminence they attain, and should gain praise. [Mod Buddha]
The young householder Sigala said: “Excellent! It is as if a man were to:
so that those who have eyes may see.”
The old doctrine has been explained.
Two bamboo grasses now: a grove later if things go well.
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