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Showing posts with label Dainik Karyakarta. Show all posts
Showing posts with label Dainik Karyakarta. Show all posts
I am sick of those village idiots call themselves as “Proud Indians” and “Proud Hindus”.Garve se kaho hum Hindu Hay[Proudly Say that I am a Hindu] that was a slogan initiated by Sangh Parivar [Hindu militants in India] to attract socially excluded Hindu castes and Dalits to their Brahmin superiority fold.Brahmin promise is simple. “In public space, we will call you as a Hindu, Don’t ask me more”.
To those socially excluded poor Hindus, that is an attractive offer. HINDU ON DEMAND !
Super Nannies, Super Hindus
Marginalized Dalits constitutes 10 % population of Jammu and Kashmir state. People often sympathize with Brahmins, but not with Jammu’s Dalits. Everyone knows miseries of Kashmiri Brahmins (Pundits) is a fake propoganda of hindutva zealots.Dalits are still under the slavery of Pundits and their voice is unheard. Now, hindutvacrooks often address them as super-Hindus to keep brahmin supremacy alive.[Yoginder Sikand, 2004]
According to Mukul Sinha, ‘Super Hindu‘ is a newly created identity by hindutvafascists to brainwash low caste Hindus. With this strategy, hindutva attracted Patels, a dominant low caste (shudra) community and used them against Muslims duringGujarat riots . [Yoginder Sikand, 2007]
In India, plenty of village idiots are fascinated by the propaganda launched by RSS on Super Hindu Billionaires.I have n’t seen any list of Super Jews, Super Christians, Super Sikhs, Super Buddhists or Super Muslims.
Now, I am wondering who are Super Hindus?Mahathma Gandhi aka “Father of Nation” was killed by another super Hindu, called Nadhuram Godse. The offense was simple. He was willing to talk to Muslim minorities in India. And the X Generation super Hindus are still proud of Godse. Read this NewYork Times Article
Mukesh Ambani don’t even talk to his brother Anil Ambani!. Don’t ask me why! Ask a Hindu Brahmin Guruji about Dharma and he will explain you why you shouldn’t talk to your brother, if you are rich. Definitely he will quote, ArthaShasthra wrote by another crooked Brahmin, Chanakya. To me, Ambanis are as good as Butch Cassidy.
The fact is that capitalism is most unfair system where the majority of the Indians has to suffer so that the bullys like Ambani brothers have their whole cake at expense of everyone else!
Yadha Raja Thadha Praja!
In India, wealth of 36 families amounts to $ 191 billion, which is one-fourth of India’s GDP while half of the world’s poor lives in this proud nation! In other words, 35 Super Hindu families own quarter of India’s GDP by leaving 85 % ordinary Hindus as poor! (Wipro’s Azim Premji is a Muslim by census)
India’s foreign exchange reserves are only $273.5 billion while for China it is $1455.
Empowerment of a nation or community is not related to the headcount of its billionaires. Please don’t talk such nonsense to us.
Ever wondered why these village idiots call Indian Culture as best No.1, world’s best, globe’s super etc?
People ask, ‘What is so new about Tehelka’s sting operation? Many of us already knew what happened in Gujarat. So, what’s so great about it?’
India is completely missing out on the greatest piece of investigative journalism in its history. They just don’t know what hit them.
We all heard stories of Inquisition of Middle Ages where people were targeted, tortured, maimed, raped, pillaged, and killed just because those victims belonged to a different faith. This program was carried out by the state itself getting its legitimacy and sanction from the ruler and administrator.
But nobody heard the perpetrators speak. Nobody recorded the perpetrators speak. We only hear the accounts of what happened through third-party sources. And that too much later after those events took place, when those rulers who perpetrated and sanctioned such heinous crimes were long gone.
When Stalin was in power in Soviet Russia, people heard about gulags, they knew about killings but evidences were not coming out. Only after the regime fell did we get to hear the stories from the people who witnessed the events. And again, nobody got convicted for those crimes.
Similarly, most of the world woke up to the horrors of the Holocaust after the Nazi Germany fell, when the allied troops entered those places where those crimes took place. Only when the Nazi Germany fell did we hear the actual stories, saw the video footages, and got to know the sordid details. While Nazis were in power, the people only had a hunch; they only heard rumors, as hearsay. Every well-informed person knew what was happening, but there was no proof that it was happening the way they thought it was. Many other people continued to believe that everything was quite OK. Even some Jews didn’t know what would be happening to them when they were caught and segregated. Though they heard many stories and had a strong hunch on what was happening, they didn’t know it for a fact. Only when the rulers were no longer the rulers the world came to know about it. But this time around, when the regime fell, the world had a chance to do something about it.
And how did the world react to this Holocaust?
The world did not ignore it. The world did not shy away from punishing the culprits. The world did not try to forget it. Instead, the world set an example. It said- ‘we will not tolerate this inhumanity. We will convict the culprits and set an example so that this may not be repeated again’. The nations which perpetrated the crime went through a big exercise of atonement teaching its citizens the bare truths so that such crimes will not be repeated. For once, some nations really did not want to repeat the history, so they chose not to forget it.
Tehelka is quite different from many of these exposes. It exposed a regime which is still in power. The culprits are still at large. The perpetrators still seated in power. Tehelka has exposed a regime and its heinous crimes when we can still hold this regime accountable for their actions. We have a chance to convict the perpetrators and set an example. We have a chance to tell ourselves- let's not forget this. We have already many sins on our hands. Are we going to repeat this again and again?
Tehelka is different because it transformed our hunches into truths; it transformed our beliefs into facts, while the perpetrators are still at large. Though some of us always knew what happened in Gujarat in 2002, Tehelka has brought those events to everyone, to the whole world. And it recorded the perpetrators boasting and regaling in their achievements of killing and massacring Muslims, the pregnant, the children and the old.
“Men occasionally stumble over the truth, but most of them will pick themselves and hurry off as if nothing happened”. -- Winston Churchill
The message of Tehelka should not be lost. We should not miss this opportunity to set an example. We are at the crossroads. What we do now is going to be historic. What we do now will determine the future course of this country. It will be known forever. It will tell the future generations on how India reacted when certain people were targeted for belonging to a different faith.
Source online : Sujal Blog
First publish on : Nov 2 2007/
Repost : 27/8/2019.
How to Be Happy for Other People When You're Miserable
Is it possible to hold two opposite emotions at the same time?
By Danielle Page
It's easy to celebrate the success of those around us when things are also going well in our own lives. But the universe has a way of throwing us curve balls just as someone close to us nails a major accomplishment. Your friend receives the promotion he was up for just as you fall victim to a round a layoffs; a baby shower invite arrives after another failed attempt to conceive; your friend moves in with her significant other as you're calling it quits with yours.
You want to be happy for your friend, of course. But how can you push past your personal setbacks in order to do so? Is it possible to hold two opposite emotions at the same time, experiencing the grief of your own loss while still celebrating your friend's success?
Simply put, the answer is yes.
Here's a look at how we process emotions, the plausibility of feeling both ends of the spectrum simultaneously and what steps you can take to navigate the conflict in a way that actually helps you win in the long run.
Can Conflicting Feelings Co-Exist?
While you may not have experienced opposite emotions on such a drastic level, Dr. Kerry Schofield, PhD, co-founder and chief of psychometrics at Good&Co., says that the mixed feelings we have internally, without a second-party stimuli, are fairly common and function similarly. "Ambivalence, or having strong feelings in two opposing directions at once, can be a very stressful state," she says. "It can underlie such behavior as procrastination, because we naturally find it hard to take decisive action when we aren’t clear on what we want. These bittersweet feelings crop up in all sorts of situations — for example, we want to lose weight, but we also want a cookie; we are sad that our relationship broke up, but relieved that we’re now free to [find] a more fulfilling one."
Research has shown that experiencing a positive and negative emotion about a specific situation could potentially help us cope with difficult matters.
While there are downsides to lingering in this mental state of conflict, Dr. Michele Leno, PhD and licensed psychologist with a private practice in Michigan, says that the ability to experience these opposing emotions can actually be beneficial.
"Research has shown that experiencing a positive and negative emotion about a specific situation could potentially help us cope with difficult matters," she explains. "We almost inevitably and effortlessly become emotionally invested when we hear about someone achieving something that directly correlates with our own goals. While commonly viewed as selfish, it is absolutely fine to feel happy about someone's success while feeling sad about your own personal struggle."
The Conflict Provides Insight into Your Emotional Maturity
The stress caused by existing in a state of conflict — for example, wanting to congratulate a friend on his promotion while you're dealing with the blow of a job loss — can cause us to act in a way that's out of character.
"When we are pulled in two directions at once, one possible result is that our behavior becomes inconsistent with our values," Dr. Schofield explains. "We might both want to congratulate our friend, but also feel a darker urge to relieve our sense of jealousy by undermining the achievement with a sarcastic comment. Mostly, we’ll choose the former, but those uncomfortable thoughts may still simmer below the surface even as we’re celebrating our friend’s success. If we are especially frustrated by our own situation, we may act against our principles by treating our friend badly, despite wanting to be the sort of person who celebrates the achievements of others."
If we tell ourselves that we ‘should’ feel only positive about the situation, we risk making the negative response even worse.
Clinical forensic psychologist Dr. John Huber says that the emotion that ends up winning out in the end has a lot to do with our level of emotional maturity, and the type of response that's triggered in our brains. "One of these two emotions will likely dominate the focus of your attention," he says. "Because the setback pertains directly to you, it may be easier to become immersed in the experience. However, you may also see your friend’s success a means of escapism (the same way we experience entertainment) and immerse your attention on their joy. Every mind and individual is different."
Having your emotions pulled intwo different directions can actually get your problem solving juices flowing.
Use Ambivalence to Your Advantage
"The main problems of ambivalence occur when we become trapped in the conflict," says Dr. Schofield. "For example, say we were invited to attend a party in our successful friend’s honor. We might feel both that we want to go to support our friend, but that going to the party will make us feel worse about our own lack of success. Instead of making a decision, ambivalence may lead us to procrastinate until the decision is taken out of our hands, or we cause more problems for ourselves.“
Ambivalent feelings also impact our outward actions, which can end up making us feel better or worse.
"Another potential negative result is where we end up acting one way while feeling differently," Dr. Schofield explains. "This can be expressed in a positive way — we [feel] jealous of our friend but choose not to show it, so we can feel good about ourselves for being a good friend. However, as we have a tendency to think the worse of ourselves, a more common experience would be to feel bad not only about our lack of success, but about being jealous of our friend, thus compounding the bad feeling. If we tell ourselves that we ‘should’ feel only positive about the situation, we risk making the negative response even more negative, and spiraling into guilt and self-loathing for being a ‘bad’ friend, regardless of how we act."
We may be able to use our ambivalent attitude towards our friend’s success to figure out new ways to achieve our own goals.
If you're sitting there in the throes of a similar situation and need help navigating it, Dr. Schofield says you're already on the right track.
"If we are self-aware, we can accept that feeling 'negative’ emotions like jealousy is perfectly normal," she says. "We can focus on acting in accordance with our deeper values, regardless of passing thoughts and feelings. Not only is ambivalence not necessarily unhealthy, there is even evidence that it can be beneficial — if we focus it the right way. The attempt to resolve an apparently un-resolvable conflict can lead to creative problem solving. For example, we might use our ambivalent attitude towards our friend’s success to figure out new ways to achieve our own goals."
How to Validate Your Own Feelings, While Being Happy for Others
When you find it tough to navigate the two opposing emotional forces, follow this plan for acknowledging your feelings, supporting the success of others and ultimately, using the conflict to produce results.
Acknowledge the negative. One thing that's sure to backfire? Ignoring the negative. "What we shouldn’t do is try to suppress the negative side of our reaction — suppressing thoughts and feelings doesn’t work; it only makes them more potent," says Dr. Schofield. "The best way to deal with the thoughts is to make room for them. Let them be without obsessing over them."
Allow yourself to feel what you’re feeling. Because it's in our nature to think the worst of ourselves, Dr. Schofield says step one is to allow yourself to feel how you're feeling. "Accepting how we’re feeling, and that whatever we’re feeling, is an important step, as it reduces the risk of the ‘guilt spiral’ described above," she says. "It can be helpful to work through our feelings by discussing them with someone we trust, or writing them down. Sometimes this alone can be enough to ease the sense of conflict and discomfort created by ambivalence. If we want to refocus on the positive side of the situation, the best thing to do is embrace it! List all the reasons why we are happy for our friend; focus on celebrating their success and let the negative thoughts and feelings live in the background."
Use other’s success as inspiration. Instead of looking at your friend's success as magnifying your failure, letting the fact he or she achieved something that you're also working toward serve as proof that you can also get there can be helpful. "Instead of focusing on our lack of success, we can see our friend’s achievement as inspirational," Dr. Schofield says. "If he or she did it, so can we – our time will come! We can be proactive and evaluate how and why our friend was able to be successful, and see if there are ways we can apply this knowledge to improve our own lives.
"Practice mindfulness (even if that means just enjoying the champagne). As for navigating your friend's celebration party, being in the moment is key. "During the event itself, perhaps the most effective strategy to avoid becoming mired in negative thoughts is to practice simply being present," Dr. Scofield says. "Mindfulness focuses our awareness on what is happening now — the present moment being the only thing which really matters. Everything else is just a thought about something which already happened, or may never happen. For example, at the baby shower we could focus on the expression on our friend’s face as she opens her gifts, the taste of the food or drink we’re enjoying, the décor in the room, the voices of the people around us, even the feel of the couch supporting us — a rich and immersive tapestry of sensation is available to us in every moment. If we give it its due attention, any negative thoughts we might have fade into the background, and cease to trouble us."
Use these tactics now — then pass them along to your friend when you head out to happy hour to celebrate your promotion.
Lay Buddha TEACHER’S
ADVICE FOR HIS LAY FOLLOWERS:
The Case of Anāthapiṇḍika
Pali Canon contains thousands of Buddha’s discourses, overwhelming majority of which is addressed to the monks. That is what might be expected, knowing that the Teacher was mostly surrounded by them and also teaching them. Also, the monks were those who selected, organized and edited discourses into the structure known today as the Theravada canon. Certainly it is a fact that influenced the final outcome and the criteria what to consider as a trustworthy source of the Buddha’s teachings and what not. However, putting all these considerations aside, there is still a number of suttas which were specifically addressed to the lay followers. Unfortunately, so far this layer of the Canon hasn’t received much attention, nor the questions it raises have been thoroughly explored. What are the differences regarding the content and the mode of teaching between “bhikkhu suttas” and “upāsaka suttas”? And what are the specific values and goals of practice highlighted in this second group?
It is obvious that this task to be manageable and to fit into a scope of an essay, had to be limited to a relatively small portion of the Canon. Instead of haphazardly choosing a set of the “householder” suttas in any of the five Nikāyas, I decided to take another approach and select all the suttas with the same Budha’s interlocutor, which cuts across three Nikāyas (MN, SN, AN). For this essay I chose that to be the Buddha’s greatest benefactor Anāthapiṇḍika. That way, I hoped, it would be possible to get a more consistent and balanced picture of the teachings aimed at a lay person. This expectation was encouraged by the comment from Ven. Nyanaponika Thera:
“Many of the occasions when the Buddha gave instructions to Anāthapiṇḍika have been recorded in the Pali Canon. These teachings form a comprehensive code of lay Buddhist ethics, and by eliciting them from the Blessed One Anāthapiṇḍika has also become a benefactor to countless generations of Buddhist laypeople…”1
Just a few words on Anāthapiṇḍika, before we turn to the suttas itself. A rich banker (seṭṭhi) from Sāvatthi, Anāthapiṇḍika is immortalized in the Pali Canon as greatest Buddha’s supporter. His real name was Sudatta, and the title under which he is well know means “one who gives alms (piṇḍa) to the helpless (anātha)”, which is the best testimony of his generous heart. Soon after Buddha’s Enlightenment, they met for the first time in Rājagaha, where Anāthapiṇḍika traveled on same business. Hugely impressed by the Awakened One, he invited him to Sāvatthi and on that occasion donated the famous Jeta’s Grove, where the Buddha spent most of his vassas, all in all 19 out of forty five years of his teaching life. Although visiting Buddha twice a day, he was cautious to ask to much questions, thinking: “The Tathāgata is a delicate Buddha, a delicate prince. If the Teacher would think: ‘This householder is my supporter’ and by teaching the Dhamma to me, he would become tired”.2
Apart from the commentaries, which I excluded from the scope of this essay, in the whole Pali Canon there are 23 suttas where Anāthapiṇḍika converses with the Buddha or some of his leading disciples.3 Most of them are in the Aṅguttara Nikāya (17), the rest in the Saṃyutta Nikāya (5) and only one in the Majjhima Nikāya. Let’s see their content and the context, trying to sketch the main themes and topics and having in mind an excellent and much broader work related to “layman suttas”, that has been already done by John Kelly.4
As Bhikkhu Bodhi highlights in the foreword to his translation of the Aṅguttara Nikāya, texts in this collection focus “on aspects of practical training”, so “subjects range from the basic ethical observances recommended to the busy layperson, through the pillars of mind training, to the highest meditative state, the samadhi or concentration of the arahant.”5 One such busy layperson was Anāthapiṇḍika, so the type of the teaching he received according to the suttas in the Aṅguttara Nikāya might be expected to be mostly about initial steps of the Buddhist path: dāna and sīla. Let us briefly see the content of the first 17 suttas.
In the sutta AN 2:256 the Buddha instructs him about generosity: who is worthy of offering, where is gift to be given: “In this world trainee (sekha) and the one beyond training are worthy of the gifts of those practicing charity”. In the suttas AN 3:109 and AN 3:110 the message on guarding the mind, conveyed through the metaphor of a peaked roof and its rafters, is the same: if the mind is not protected, it becomes polluted. Further on, that influences our thoughts, words and deeds, bringing finally bad destination after death. The sutta AN 4:58 is again about generosity and the boons of life, beauty, happiness and strength bestowed both on the receiver and the giver. The same motive of generosity marks the next three suttas, while there is only slight variation in the rewards the lay persons who “serve the virtuous monks of upright conduct” can expect from their unselfish deeds. In the sutta AN 4:60 these are good reputation and rebirth in the heaven. In the sutta AN 4:61 the for things that are wished for rarely attained by a householder are connected with the four qualities that lead to them. These are faith, virtuous behavior, generosity and wisdom. Accomplishment in each of this virtues is further on analyzed and supporting factors explained. This explanation points to the proper faith in Tathāgata’s Enlightenment, five precepts as a basis for virtuous behavior, delighting in giving and, finally, understanding what are the five obstacles to developing wisdom. In the next sutta, AN 4:62, Buddha describes four types of happiness a layperson may enjoy: the happiness of ownership, the happiness of enjoyment, the happiness of freedom from debt and the happiness of blamelessness.
In the sutta AN 5:41 Anāthapiṇḍika was illuminated on how five ways a wealth could be utilized. It can be used to make happy owner and his family, also friends and relatives. Further on it can be used for protection from the loss, also given as a offering for the benefit of relatives, guests, ancestors, the king and the deities. The fifth way of proper use of wealth is giving alms to ascetics and brahmins who tame themselves. The next sutta AN 5:43 explains which five things are wished for the most and rarely gained in this world: long life, beauty, happiness, fame and heavens. The Buddha warns Anāthapiṇḍika that they are not obtained by means of prayers and aspirations, because in that case everyone would have more than enough of everything. However, they can be obtained by practicing way of life conducive to each of these five things, which in essence means ethical life.
The sutta AN 5:174 deals with five perils and enmities which, if not abandoned, make one immoral and reborn in hell. These are destruction of life, taking what is not given, sexual misconduct, false speech, and indulging in intoxicants. In the next sutta (AN 5:176) the Buddha warns a big group of householders led by Anāthapiṇḍika not to be satisfied only with giving four necessities to the bhikkhus, but also to put effort into their own spiritual progress. So the advice is to inquire on how they can from time to time enter and dwell in the rapture of solitude. Another topic related to the spiritual training available to householders emerge in the sutta AN 5:179, where the Buddha and Sāriputta, surrounded by the group of lay people led by Anāthapiṇḍika discuss on four pleasant dwellings that pertain to the higher mind, which are available to the stream enterer. These dwellings are states of unwavering confidence in the Buddha, the Dhamma and the Sangha, as well as possession of immaculate virtue, leading to concentration. A householder achieves these dwellings by being restrained with five training rules.
Practically the same content on four factors of stream entry has sutta AN 9:27, while in the sutta AN 9:27 Buddha instructs Anāthapiṇḍika on the right way of giving and the great benefits of developing the perception of impermanence just for the time of a finger snap. Finally, there are three suttas in The Book of Tens we are interested in. The first one expounds ten kinds of persons who enjoy sensual pleasures existing in this world (AN 10:91) and the second (AN 10:92) is about five perils of misbehavior, four factors of stream-entry (unwavering confidence in the Buddha, Dhamma, and Sangha, and flawless virtue), as well as “the noble method clearly seen and thoroughly penetrated with wisdom” (dependent origination). The last sutta (AN 10:93) contains Buddha’s refutation of wrong views by other wanderers.
As we can see, the range of topic covered in these suttas is rather broad and defy a widespread belief that the suttas aimed at lay persons in the Pāli Canon exclusively deal with faith, generosity, virtue and a long list of profane matters like family relations, how to deal with vicissitudes of life and what is gained by giving to the Sangha. Of course, being a realist, the Buddha in conversation with his lay followers and other unordained people very often talked exactly about these things. But with those of them who were really devoted to the practice and mature enough in their mental development, he didn’t shy of encouraging them to search for a solitude and meditate. He very well knew that the benefits of mental culture are not reserved for the monks and nuns. Being one of the first Buddha’s devotees and staying with the Teacher and his foremost disciples for so long, Anāthapiṇḍika was an example of lay persons from this second group. For them even the state of stream entry is achievable in this life.
In the Saṃyutta Nikāya there are five suttas related to Anāthapiṇḍika, but their content doesn’t expand the range of topics we just listed in the Aṅguttara Nikāya. Therefore we will briefly deal with the last discourse from our selection, which is Anāthapiṇḍikovāda Sutta (MN 143). This discourse is actually delivered by Venerable Sāriputta, in the presence of Venerable Ānanda, and by the deathbed of the aged and sick Anāthapiṇḍika. Answering to the aged devotee’s complains about deterioration of his health, Venerable Sāriputta gives a very profound teaching. Interesting detail is that even being on a deathbed, Anāthapiṇḍika doesn’t want to bother the Buddha and instead invites Venerable Sāriputta to visit him and give some words of relief. On hearing those words, he has an intriguing comment: “But although I have long waited upon the Teacher and bhikkhus worthy of esteem, never before have I heard such a talk on the Dhamma.”7 Once he was answered that such deep teaching is, as a rule, reserved for monks, it gives a great credit to Anāthapiṇḍika that even in this difficult moment he thinks of other lay people’s benefit: “Well then, venerable Sariputta, let such talk on the Dhamma be given to lay people clothed in white. There are clansmen with little dust in their eyes who are wasting away through not hearing [such talk on] the Dhamma. There will be those who will understand the Dhamma.”8 The plea which, of course, brings to mind a very similar request made by Brahma Sahampati to just enlightened Buddha. This selfless care for the others even in the last moments of life also resembles of the Buddha’s worry that Cunda will be blamed for Teacher’s dead and request for Ānanda to go back and comfort the poor blacksmith.
For the sake of truth and judging by many examples in the Canon, we can say that this kind of two level approach to teaching: one for laity and the other for ordained, never existed in the Buddha Dispensation. This might also be corroborated by some of the suttas from Aṅguttara Nikāya we just described, where more advanced instructions, like those towards developing the perception of impermanence, were given. The same case we have in this sutta, where Venerable Sāriputta teaches on uprooting of all attachments to sense faculties, sense objects, sense consciousness, sense contacts, feelings, four elements, five aggregates, the formless bases, the world or any sense experience.
Therefore, it can be concluded that a variety of topics covered in the suttas delivered to the laity is even wider than in those aimed at monastics. They include great number of those discourses explaining various modes of good life and conduct, as it it is exemplified, for example, in the famous Sigalovāda sutta. But these topics also cover the whole Noble Eightfold Path, with his three aspects of sīla, samādhi and paññā. Of course, the difference lies in the predominance of the suttas of one or another type, where those dealing with the first aspect are many, while those on meditation and wisdom are proportionally less among discourses to the laity.
MN
143 [MN III 258–263] Anāthapiṇḍikovāda
(Advice
to Anāthapiṇḍika): Ven. Sāriputta to the householder
Anāthapiṇḍika — advice on his deathbed; radical non-clinging
to anything at all, and through that, liberation; and Anāthapiṇḍika’s
asking why he had never been taught like this before.
SN
10:8 [SN I 210–212] Sudatta
(Sudatta):
a yakkha
to
the householder Anāthapiṇḍika — Anāthapiṇḍika (Sudatta)
being urged on by a yakkha
to
his first meeting of with the Buddha; on sleeping well when one has
cut off attachments.
SN
12:41 [SN II 68–70] Pañcabhayavera
(Five
Fearful Animosities): to the householder Anāthapiṇḍika — five
perils and enmities (non-virtuous behaviour), four factors of
stream-entry (unwavering confidence in Buddha, Dhamma, Sangha, and
flawless virtue), and penetration with wisdom of dependent
origination.
SN
55:26 [SN V 380–385] Paṭhama
Anāthapiṇḍika (Anāthapiṇḍika
1): Ven. Sāriputta to the householder Anāthapiṇḍika; the Buddha
to Ven. Ānanda — the four factors of stream-entry in ten modes.
SN
55:27 [SN V 385–387] Dutiya
Anāthapiṇḍika (Anāthapiṇḍika
2): Ven. Ānanda to the householder Anāthapiṇḍika —
declaration of the fruit of stream-entry through the four factors:
unwavering confidence in Buddha, Dhamma, Sangha, and flawless virtue.
SN
55:28 [SN V 387–389] Paṭhamabhayaverūpasanta
(Fearful
Animosities 1): to the householder Anāthapiṇḍika — five perils
and enmities (non-virtuous behaviour), four factors of stream-entry
(unwavering confidence in Buddha, Dhamma, Sangha, and flawless
virtue), and penetration with wisdom of dependent origination.
AN
2:35 [AN I 62–63]: to the householder Anāthapiṇḍika — the
two worthy of offerings.
AN
3:109 [AN I 261–262] Arakkhita
(Unprotected):
to the householder Anāthapiṇḍika — protection of bodily,
verbal and mental actions.
AN
3:110 [AN I 262–263] Byāpanna
(Failed):
to the householder Anāthapiṇḍika — one whose bodily, verbal,
and mental activities fail will not have a good death.
AN
4:58 [AN II 63–64] Sudatta
(Sudatta):
to the householder Anāthapiṇḍika — four things [later]
received from the gift of food: life, beauty, happiness, and
strength.
AN
4:60 [AN II 65–65] Gihīsāmīcipaṭipadā
(The
Layperson’s Proper Practice): to the householder Anāthapiṇḍika
— four qualities proper to a householder: he presents robes to the
Sangha of bhikkhus;
he presents alms food; he presents lodging; he presents medicinal
requisites and [other] supports for the sick.
AN
4:61 [AN II 65–69] Pattakamma
(Worthy
Deeds): to the householder Anāthapiṇḍika — four things wished
for and rarely attained by a householder: wealth, fame, health and
long life, and a good rebirth; four qualities that lead to these
things: accomplishment in faith, virtuous behaviour, generosity, and
wisdom; plus four worthy ways of
AN
4:62 [AN II 69–70] Ānaṇya
(Freedom
from Debt): to the householder Anāthapiṇḍika — four kinds of
happiness that may be achieved by the householder: happiness of
ownership, of enjoyment, of freedom from debt, and of blamelessness.
AN
5:41 [AN III 45–46] Pañcabhoga
ādiya (Five
Utilisations of Wealth): to the householder Anāthapiṇḍika —
five utilisations of wealth.
AN
5:43 [AN III 47–49] Pañca
iṭṭhadhamma (Five
Wished For Things): to the householder Anāthapiṇḍika — five
things that are wished for and rarely gained:
AN
5:174 [AN III 204–206] Vera
(Enemies):
to the householder Anāthapiṇḍika — the five perils and enemies
of immorality.
AN
5:176 [AN III 206–208] Pīti
(Rapture):
to the householder Anāthapiṇḍika and five hundred lay followers
— five things that do not occur in him who enters and dwells in the
rapture of solitude.
AN
5:179 [AN III 211–214] Gihī
(Householder):
to the householder Anāthapiṇḍika and five hundred lay followers,
via Ven. Sāriputta — five training rules and four dwellings in
happiness.
AN
9:20 [AN IV 392–396] Velāma
(Velāma):
to the householder Anāthapiṇḍika — on the right way of giving;
most fruitful if one would develop the perception of impermanence
just for the time of a finger snap.
AN
9:27 [AN IV 405–407] Paṭhamaverabhaya
(Enmity
and Peril 1): to the householder Anāthapiṇḍika — five perils
and enmities (non-virtuous behaviour) and four factors of
stream-entry (unwavering confidence in Buddha, Dhamma, Sangha, and
flawless virtue).
AN
10:91 [AN V 176–182] Kāmabhogī
(One
Who Enjoys Sensual Pleasures): to the householder Anāthapiṇḍika
— ten kinds of persons who enjoy sensual pleasures found existing
in the world.
AN
10:92 [AN V 182–184] Bhaya
(Peril):
to the householder Anāthapiṇḍika — five perils and enmities
(non-virtuous behaviour), four factors of stream-entry (unwavering
confidence in the Buddha, Dhamma, and Sangha, and flawless virtue),
and the noble method clearly seen and thoroughly penetrated with
wisdom (dependent origination).
AN 10:93 [AN V 185–189] Kiṃdiṭṭhika (Holding What View?): to the householder Anāthapiṇḍika — refutation of wrong views by other wanderers.
Notes
1 Nyanaponika Thera and H. Hecker, ed. Bhikkhu Bodhi, Great Disciples of the Buddha: Their Lives, Their Works, Their Legacy. Boston: Wisdom Publications, 2003, p. 351. 2 Dhammapada Commentary, I.3: “tathāgato buddhasukhumālo khattiyasukhumālo, ‘bahūpakāro me, gahapatī’ti mayhaṃ dhammaṃ desento kilameyyā”ti. 3 Complete list of suttas is in the Appendix. 4 John Kelly, “The Buddha’s Teachings to Lay People”, Buddhist Studies Review, 28.1 (2011). 5 Bhikkhu Bodhi (2012), The Numerical Discourses of the Buddha. Boston: Wisdom Publications, 2012, p. 21. 6 All sutta numbering is according to the Bhikkhu Bodhi’s translation quoted in footnote 5. 7 Bhikkhu Ñāṇamoli & Bhikkhu Bodhi, The Middle Length Discourses of the Buddha: A New Translation of the Majjhima Nikaya. Boston: Wisdom Publication, 1995, p. 1112. 8 Ibid. 9 The list compiled from: John Kelly, “The Buddha’s Teachings to Lay People”, Buddhist Studies Review, 28.1 (2011).
