Archive for the ‘buddha’ Tag

8 Worldly Affairs   Leave a comment


World is samsara, i.e cycle where all sentient beings continue to take birth and death  perpetually according to their own karma (action). There are 31 planes of world from good to worst. Most worlds are corporeal, substantial, tangible, materials, while few are only in the mind (waves) existence. About the world’s phenomenon, usually, it is pronounced as the 8 worldly concerns or conditions or winds in internet. However, the better word is to describe as 8 worldly affairs.

It is originally referred as the ‘Asta loukik Dhamma’, i.e. The 8 world affairs, which keep fleeting as impermanent as its nature (continually changing), not under someone’s authority (no control); it is therefore, buddha said not to remain attach or detached too much sensually; renunciation of it in order to become truly happy. Because it keeps happening.

They are as follows:

i) Happiness and Pain:

“Pain is certain, suffering is optional.” Buddha

ii) Gain and Loss:

Buddha says, don’t cling to what you gain and what you lose.

iii) Praise and Criticism:

“Even as a solid rock is unshaken by the wind, so are the wise unshaken by praise or blame.” Buddha

iv) Fame and Insignificance

 

Let our mind be never shaken by above 8 worldly affairs. These are sources of suffering only as it doesn’t last long. Do continue the vipassana meditation.

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Statue of Liberty   Leave a comment


Buddha said that be you own light. So, the statue of liberty is actually a clear symbolic statue of buddha’s disciple and stated noble education for humanity, which will enlighten not only oneself, but also to others who come in contact.

Image result for new york statue of liberty

Posted May 20, 2019 by arjunlimbu in buddha, Uncategorized

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BIOPHOTON n BUDDHA   Leave a comment


Lord Buddha said 2500 years ago, ‘Be a LIGHT’. The Greatest Human on Earth said in both the metaphorical term as well as in the scientific through VIPASSANA MEDITATION. His expressions have always been multi-meaning, its meaning manifested at the level of the behavior, knowledge and science. Now today, the advancement in the physical science has added more value to the truth of the Buddha’s words. It means to raise the consciousness.

We are nothing but total light, the existence itself is the light. We communicate through light. Light is the consciousness. 

Sanders C.L, Retired Professor in Nuclear Engineering/Radiobiology, wrote a scientific paper on ‘ Speculations about Bystander and Biophotons’. In his abstract, Mothersill and many others during the last hundred years have shown that cells and now whole animals may communicate with each other by electromagnetic waves called biophotons. This would explain the source of the bystander phenomena. These ultra-weak photons are coherent, appear to originate and concentrate in DNA of the cell nucleus and rapidly carry large amounts of data to each cell and to the trillions of other cells in the human body. The implications of such a possibility can be wonderfully important.

Biophotons may represent a complex cell-to-cell communication that relies upon speed of light transmission. The physics of light seems to fit the biological observations. Light is the most efficient and fastest mediator of information in the world. The coherent property of biophotons may have a profound effect on their ability to influence information transfer. Frequency coding gives light a capability of encoding information from DNA in biophotons.

Physical properties of biophotons and their biological functions. Chang JJ1. Institute of Biophysics, Chinese Academy of Sciences, 100101 Beijing, China. changjj@ibp.ac.cn

Abstract

Biophotons (BPHs) are weak photons within or emitted from living organisms. The intensities of BPHs range from a few to several hundred photons s(-1) x cm(-2). BPH emission originates from a de-localized coherent electromagnetic field within the living organisms and is regulated by the field. In this paper based on the experimental results of Poisson and sub-Poisson distributions of photocount statistics, the coherent properties of BPHs and their functions in cell communication are described. Discussions are made on functions which BPHs may play in DNA and proteins functioning including the process of DNA replication, protein synthesis and cell signalling and in oxidative phosporylation and photosynthesis.

 2014 Oct 5;139:71-5. doi: 10.1016/j.jphotobiol.2013.12.008. Epub 2013 Dec 25.

Biophoton signal transmission and processing in the brain.

Tang R1Dai J2.
1 Wuhan Institute for Neuroscience and Neuroengineering, South-Central University for Nationalities, Wuhan 430074, China.
2 Wuhan Institute for Neuroscience and Neuroengineering, South-Central University for Nationalities, Wuhan 430074, China. Electronic address: jdai@mail.scuec.edu.cn.

Abstract

The transmission and processing of neural information in the nervous system plays a key role in neural functions. It is well accepted that neural communication is mediated by bioelectricity and chemical molecules via the processes called bioelectrical and chemical transmission, respectively. Indeed, the traditional theories seem to give valuable explanations for the basic functions of the nervous system, but difficult to construct general accepted concepts or principles to provide reasonable explanations of higher brain functions and mental activities, such as perception, learning and memory, emotion and consciousness. Therefore, many unanswered questions and debates over the neural encoding and mechanisms of neuronal networks remain. Cell to cell communication by biophotons, also called ultra-weak photon emissions, has been demonstrated in several plants, bacteria and certain animal cells. Recently, both experimental evidence and theoretical speculation have suggested that biophotons may play a potential role in neural signal transmission and processing, contributing to the understanding of the high functions of nervous system. In this paper, we review the relevant experimental findings and discuss the possible underlying mechanisms of biophoton signal transmission and processing in the nervous system.

 

 2010 Mar;9(3):315-22. doi: 10.1039/b9pp00125e. Epub 2010 Jan 21.

Biophotons as neural communication signals demonstrated by in situ biophoton autography.

Sun Y1Wang CDai J. Wuhan Institute for Neuroscience and Neuroengineering, South-Central University for Nationalities, Minyuan Road 708, Wuhan 430074, China.

Abstract

Cell to cell communication by biophotons has been demonstrated in plants, bacteria, animal neutrophil granulocytes and kidney cells. Whether such signal communication exists in neural cells is unclear. By developing a new biophoton detection method, called in situ biophoton autography (IBA), we have investigated biophotonic activities in rat spinal nerve roots in vitro. We found that different spectral light stimulation (infrared, red, yellow, blue, green and white) at one end of the spinal sensory or motor nerve roots resulted in a significant increase in the biophotonic activity at the other end. Such effects could be significantly inhibited by procaine (a regional anaesthetic for neural conduction block) or classic metabolic inhibitors, suggesting that light stimulation can generate biophotons that conduct along the neural fibers, probably as neural communication signals. The mechanism of biophotonic conduction along neural fibers may be mediated by protein-protein biophotonic interactions. This study may provide a better understanding of the fundamental mechanisms of neural communication, the functions of the nervous system, such as vision, learning and memory, as well as the mechanisms of human neurological diseases.

PMID:  20221457                               DOI: 10.1039/b9pp00125e

Biophotons, microtubules and CNS, is our brain a “holographic computer”?

Author information

1
Departement of General Psychiatry, University of Vienna, 1090 Waehringer Gürtel 18-20, Austria. friedrich.grass@chello.at

Abstract

Several experiments show that there is a cell to cell communication by light in different cell types. This article describes theoretical mechanisms and subcellular structures that could be involved in this phenomenon. Special consideration is given to the nervous system, since it would have excellent conditions for such mechanisms. Neurons are large colourless cells with wide arborisations, have an active metabolism generating photons, contain little pigment, and have a prominent cytoskeleton consisting of hollow microtubules. As brain and spinal cord are protected from environmental light by bone and connective tissue, the signal to noise ratio should be high for photons as signal. Fluorescent and absorbing substances should interfere with such a communication system. Of all biogenic amines nature has chosen the ones with the strongest fluorescence as neurotransmitters for mood reactions: serotonin, dopamine and norepinephrine. If these mechanisms are of relevance our brain would have to be looked upon as a “holographic computer”.

PMID:  14962620

 

DOI: 10.1016/S0306-9877(03)00308-6

 

Posted October 23, 2018 by arjunlimbu in Uncategorized

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Buddha   Leave a comment


Maha-sihanada Sutta:
The Great Discourse on the Lion’s Roar

Thus have I heard. On one occasion the Blessed One was living at Vesali in the grove outside the city to the west.

Now on that occasion Sunakkhatta, son of the Licchavis, had recently left this Dhamma and Discipline. He was making this statement before the Vesali assembly: “The recluse Gotama does not have any superhuman states, any distinction in knowledge and vision worthy of the noble ones. The recluse Gotama teaches a Dhamma (merely) hammered out by reasoning, following his own line of inquiry as it occurs to him, and when he teaches the Dhamma to anyone, it leads him when he practices it to the complete destruction of suffering.

Then, when it was morning, the Venerable Sariputta dressed, and taking his bowl and outer robe, went into Vesali for alms. Then he heard Sunakkhatta, son of the Licchavis, making this statement before the Vesali assembly. When he had wandered for alms in Vesali and had returned from his almsround, after his meal he went to the Blessed One, and after paying homage to him, he sat down at one side and told the Blessed One what Sunakkhatta was saying.

The Blessed One said: “Sariputta, the misguided man Sunakkhatta is angry, and his words are spoken out of anger. Thinking to discredit the Tathagata, he actually praises him; for it is a praise of the Tathagata to say of him: ‘When he teaches the Dhamma to anyone, it leads him when he practices it to the complete destruction of suffering.’

“Sariputta, this misguided man Sunakkhatta will never infer of me according to Dhamma: ‘That Blessed One is Accomplished, fully enlightened, Perfect in True Knowledge and Conduct, Sublime, Knower of Worlds, Incomparable Guide of persons to be tamed, Teacher of Gods and Humans, Enlightened, Blessed.

“And he will never infer of me according to Dhamma: ‘That Blessed One enjoys the various kinds of supernormal power: having been one, he becomes many; having been many, he becomes one; he appears and vanishes; he goes unhindered through a wall, through an enclosure, through a mountain, as though through space; he dives in and out of the earth as though it were water; he walks on water without sinking as though it were earth; seated cross-legged, he travels in space like a bird; with his hand he touches and strokes the moon and sun so powerful and mighty; he wields bodily mastery even as far as the Brahma-world.’

“And he will never infer of me according to Dhamma: ‘With the divine ear element, which is purified and surpasses the human, that Blessed One hears both kinds of sounds, the heavenly and the human, those that are far as well as near.’

“And he will never infer of me according to Dhamma: ‘That Blessed One encompasses with his own mind, the minds of other beings.
a mind affected by lust as affected by lust and a mind unaffected by lust as unaffected by lust;
a mind affected by hate as affected by hate and a mind unaffected by hate as unaffected by hate;
a mind affected by delusion as affected by delusion and a mind unaffected by delusion as unaffected by delusion;
a contracted mind as contracted and a distracted mind as distracted;
an exalted mind as exalted and an unexalted mind as unexalted;
a surpassed mind as surpassed and an unsurpassed mind as unsurpassed;
a concentrated mind as concentrated and an unconcentrated mind as unconcentrated;
a liberated mind as liberated and an unliberated mind as unliberated.’

Ten Powers of a Tathagata

“Sariputta, the Tathagata has these ten Tathagata’s powers, possessing which he claims the herd-leader’s place, roars his lion’s roar in the assemblies, and sets rolling the Wheel of Brahma. What are the ten?

(1) “Here, the Tathagata understands as it actually is the possible as possible and the impossible as impossible. And that [70] is a Tathagata’s power that the Tathagata has, by virtue of which he claims the herd-leader’s place, roars his lion’s roar in the assemblies, and sets rolling the Wheel of Brahma.

(2) “Again, the Tathagata understands as it actually is the results of actions undertaken, past, future and present, with possibilities and with causes. That too is a Tathagata’s power.

(3) “Again, the Tathagata understands as it actually is the ways leading to all destinations. That too is a Tathagata’s power.

(4) “Again, the Tathagata understands as it actually is the world with its many and different elements. That too is a Tathagata’s power.

(5) “Again, the Tathagata understands as it actually is how beings have different inclinations. That too is a Tathagata’s power.

(6) “Again, the Tathagata understands as it actually is the disposition of the faculties of other beings, other persons. That too is a Tathagata’s power.

(7) “Again, the Tathagata understands as it actually is the defilement, the cleansing and the emergence in regard to the jhanas, liberations, concentrations and attainments. That too is a Tathagata’s power.

(8) “Again, the Tathagata recollects his manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many aeons of world-contraction, many aeons of world-expansion, many aeons of world-contraction and expansion: ‘There I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there, I reappeared elsewhere; and there too I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there, I reappeared here.’ Thus with their aspects and particulars he recollects his manifold past lives. That too is a Tathagata’s power.

(9) “Again, with the divine eye, which is purified and surpasses the human, the Tathagata sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he understands how beings pass on according to their actions thus: ‘These worthy beings who were ill-conducted in body, speech and mind, revilers of noble ones, wrong in their views, giving effect to wrong view in their actions, on the dissolution of the body, [71] after death, have reappeared in a state of deprivation, in a bad destination, in perdition, even in hell; but these worthy beings who were well-conducted in body, speech and mind, not revilers of noble ones, right in their views, giving effect to right view in their actions, on the dissolution of the body, after death, have reappeared in a good destination, even in the heavenly world.’ Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he understands how beings pass on according to their actions. That too is a Tathagata’s power…

(10) “Again, by realizing it for himself with direct knowledge, the Tathagata here and now enters upon and abides in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints. That too is a Tathagata’s power that a Tathagata has, by virtue of which he claims the herd-leader’s place, roars his lion’s roar in the assemblies, and sets rolling the Wheel of Brahma.

20. “The Tathagata has these ten Tathagata’s powers, possessing which he claims the herd-leader’s place, roars his lion’s roar in the assemblies, and sets rolling the Wheel of Brahma.

21. “Sariputta, when I know and see thus, should anyone say of me: ‘The recluse Gotama does not have any superhuman states, any distinction in knowledge and vision worthy of the noble ones. The recluse Gotama teaches a Dhamma (merely) hammered out by reasoning, following his own line of inquiry as it occurs to him’ — unless he abandons that assertion and that state of mind and relinquishes that view, then as (surely as if he had been) carried off and put there he will wind up in hell. Just as a bhikkhu possessed of virtue, concentration and wisdom would here and now enjoy final knowledge, so it will happen in this case, I say, that unless he abandons that assertion and that state of mind and relinquishes that view, then as (surely as if he had been) carried off and put there he will wind up in hell.

Four Kinds of Intrepidity

22. “Sariputta, the Tathagata has these four kinds of intrepidity, possessing which he claims the herd-leader’s place, roars his lion’s roar in the assemblies, and sets rolling the Wheel of Brahma. What are the four?

23. “Here, I see no ground on which any recluse or brahman or god or Mara or Brahma or anyone at all in the world could, in accordance with the Dhamma, accuse me thus: ‘While you claim full enlightenment, you are not fully enlightened in regard to certain things.’ [72] And seeing no ground for that, I abide in safety, fearlessness and intrepidity.

24. “I see no ground on which any recluse… or anyone at all could accuse me thus: ‘While you claim to have destroyed the taints, these taints are undestroyed by you.’ And seeing no ground for that, I abide in safety, fearlessness and intrepidity.

25. “I see no ground on which any recluse… or anyone at all could accuse me thus: ‘Those things called obstructions by you are not able to obstruct one who engages in them.’ And seeing no ground for that, I abide in safety, fearlessness and intrepidity.

26. “I see no ground on which any recluse… or anyone at all could accuse me thus: ‘When you teach the Dhamma to someone, it does not lead him when he practices it to the complete destruction of suffering.’ And seeing no ground for that, I abide in safety, fearlessness and intrepidity.

27. “A Tathagata has these four kinds of intrepidity, possessing which he claims the herd-leader’s place, roars his lion’s roar in the assemblies, and sets rolling the Wheel of Brahma.

28. “Sariputta, when I know and see thus, should anyone say of me… he will wind up in hell.

The Eight Assemblies

“Sariputta, there are these eight assemblies. What are the eight? An assembly of nobles, an assembly of brahmans, an assembly of householders, an assembly of recluses, an assembly of gods of the heaven of the Four Great Kings, an assembly of gods of the heaven of the Thirty-three, an assembly of Mara’s retinue, an assembly of Brahmas. Possessing these four kinds of intrepidity, the Tathagata approaches and enters these eight assemblies.

“I recall having approached many hundred assemblies of nobles… many hundred assemblies of brahmans… many hundred assemblies of householders… many hundred assemblies of recluses… many hundred assemblies of gods of the heaven of the Four Great Kings… many hundred assemblies of gods of the heaven of the Thirty-three… many hundred assemblies of Mara’s retinue… many hundred assemblies of Brahmas. And formerly I had sat with them there and talked with them and held conversations with them, yet I see no ground for thinking that fear or timidity might come upon me there. And seeing no ground for that, I abide in safety, fearlessness and intrepidity.

“Sariputta, when I know and see thus, should anyone say of me… he will wind up in hell.

Destinations   Leave a comment


The Five Destinations and Nibbana

BUDDHA SAYS “Sariputta, there are these five destinations. What are the five? Hell, the animal realm, the realm of ghosts, human beings and gods.

1) “I understand hell, and the path and way leading to Realms of Hell. And I also understand how one who has entered this path will, on the dissolution of the body, after death, reappear in a state of deprivation, in an unhappy destination, in perdition, in hell.

Suppose there were a charcoal pit deeper than a man’s height full of glowing coals without flame or smoke; and then a man scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only and directed to that same charcoal pit. Then a man with good sight on seeing him would say: ‘This person so behaves, so conducts himself, has taken such a path, that he will come to this same charcoal pit’; and then later on he sees that he has fallen into that charcoal pit and is experiencing extremely painful, racking, piercing feelings. So too, by encompassing mind with mind… piercing feelings.

(2) “I understand the Animal Realm, and the path and way leading to the animal realm. And I also understand how one who has entered this path will, on the dissolution of the body, after death, reappear in the animal realm.

Suppose there were a cesspit deeper than a man’s height full of filth; and then a man scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only and directed to that same cesspit. Then a man with good sight on seeing him would say: ‘This person so behaves… that he will come to this same cesspit’; and then later on he sees that he has fallen into that cesspit and is experiencing painful, racking, piercing feelings. So too, by encompassing mind with mind… piercing feelings.

(3) “I understand the Realm of Ghosts, and the path and way leading to the realm of ghosts. And I also understand how one who has entered this path will, on the dissolution of the body, after death, reappear in the realm of ghosts.

Suppose there were a tree growing on uneven ground with scanty foliage casting a dappled shade; and then a man scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only and directed to that same tree. Then a man with good sight on seeing him would say: ‘This person so behaves… that he will come to this same tree’; and then later on he sees that he is sitting or lying in the shade of that tree experiencing much painful feeling. So too, by encompassing mind with mind… much painful feeling.

(4) “I understand Human beings Realm, and the path and way leading to the human world. And I also understand how one who has entered this path will, on the dissolution of the body, after death, reappear among human beings.

 Suppose there were a tree growing on even ground with thick foliage casting a deep shade; and then a man scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only and directed to that same tree. Then a man with good sight on seeing him would say: ‘This person so behaves… that he will come to this same tree’; and then later on he sees that he is sitting or lying in the shade of that tree experiencing much pleasant feeling. So too, by encompassing mind with mind… much pleasant feeling

(5) “I understand the gods, and the path and way leading to the World of the Gods. And I also understand how one who has entered this path will, on the dissolution of the body, after death, reappear in a happy destination, in the heavenly world.

Suppose there were a mansion, and it had an upper chamber plastered within and without, shut off, secured by bars, with shuttered windows, and in it there was a couch spread with rugs, blankets and sheets, with a deerskin coverlet, with a canopy as well as crimson pillows for both (head and feet); and then a man scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only and directed to that same mansion. Then a man with good sight on seeing him would say: ‘This person so behaves… that he will come to this same mansion’; and later on he sees that he is sitting or lying in that upper chamber in that mansion experiencing extremely pleasant feelings. So too, by encompassing mind with mind… extremely pleasant feelings

(6) “I understand Nibbana, and the path and way leading to Nibbana. And I also understand how one who has entered this path will, by realizing it for himself with direct knowledge, here and now enter upon and abide in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints.

Suppose there were a pond with clean, agreeable, cool water, transparent, with smooth banks, delightful, and nearby a dense wood; and then a man scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only and directed towards that same pond. Then a man with good sight on seeing him would say: ‘This person so behaves… that he will come to this same pond’; and then later on he sees that he has plunged into the pond, bathed, drunk and relieved all his distress, fatigue and fever and has come out again and is sitting or lying in the wood experiencing extremely pleasant feelings. So too, by encompassing mind with mind… extremely pleasant feelings.

62 False Views   Leave a comment


These are the 62 false views that a Buddha said, from Brahmajala sutta.

The 62 kinds of wrong view (regarding eternity, self, and causality):
1. The one who claims to recall many past lives and believes the self to be eternal.
2. The one who recalls one to ten contractions and expansions and believes the self to be eternal.
3. The one who recalls 40 periods of contractions and expansions and believes the self to be eternal.
4. The one who sees beings rush around, circulate, and re-arise, but ―this! remains forever.
5. The one who recalls a past existence in a heavenly plane where he was subject to a more powerful deva and thus, thinks in this life that the more powerful deva is an eternal, all-powerful God. Such a person proclaims that deva to be the one-all-powerful God, creating or following a mono-theist religion, which is essentially wrong view.
6. The one who believes that certain devas are permanent and perfect because they do not enjoy the pleasures of the senses.
7. The one who believes that certain devas are permanent and perfect because they are not corrupt in the minds.
8. The one who believes that the thoughts, the consciousness, and the mind constitute a permanent soul.
9. The one who reaches a state of consciousness or trance and believes that the world is finite.
10. The one who reaches a state of consciousness or trance and believes that the world is infinite.
11. The one who reaches a state of consciousness or trance and believes that the world is finite up and down and infinite across.
12. The one who believes the world is neither finite nor infinite.
13. The one who does not know and will not say if anything is good or bad, thus evades answers, believing good or bad can not be known (such as an agnostic).
14. The one who evades all questions thinking that answering them would be ―attachment‖ to something.
15. The one who evades all questions fearing that he will be caught in his ignorance.
16. The one who evades questions because he is stupid.
17. A deva in the sphere of the unconscious who having a perception immediately falls from that existence to another. Recalling the past existence, but no other wrongly feels that there is a first cause, a first existence.
18. The one who believes that the self and the world arose by chance.
19. The view that the self after death is healthy and conscious and material.
20. The view that the self after death is healthy and conscious and immaterial.
21. The view that the self after death is healthy and conscious and both immaterial and material.
22. The view that the self after death is healthy and conscious and neither material nor immaterial.
23. The view that the self after death is healthy and conscious and finite.
24. The view that the self after death is healthy and conscious and infinite.
25. The view that the self after death is healthy and conscious and both finite and infinite.
26. The view that the self after death is healthy and conscious and neither finite nor infinite.
27. The view that the self after death is healthy and conscious and of uniform perception.
28. The view that the self after death is healthy and conscious and of varied perception.
29. The view that the self after death is healthy and conscious and of limited perception.
30. The view that the self after death is healthy and conscious and of unlimited perception.
31. The view that the self after death is healthy and conscious and wholly happy.
32. The view that the self after death is healthy and conscious and wholly miserable.
33. The view that the self after death is healthy and conscious and both happy and miserable.
34. The view that the self after death is healthy and conscious and neither happy nor miserable.
35. The view that the self after death is healthy and unconscious and material.
36. The view that the self after death is healthy and unconscious and immaterial.
37. The view that the self after death is healthy and unconscious and both material and immaterial.
38. The view that the self after death is healthy and unconscious and neither material nor immaterial.
39. The view that the self after death is healthy and unconscious and finite.
40. The view that the self after death is healthy and unconscious and infinite.
41. The view that the self after death is healthy and unconscious and both finite and infinite.
42. The view that the self after death is healthy and unconscious and neither finite nor infinite.
43. The view that the self after death is healthy and neither conscious nor unconscious and material.
44. The view that the self after death is healthy and neither conscious nor unconscious and immaterial.
45. The view that the self after death is healthy and neither conscious nor unconscious and both material and immaterial.
46. The view that the self after death is healthy and neither conscious nor unconscious and neither material nor immaterial.
47. The view that the self after death is healthy and neither conscious nor unconscious and finite.
48. The view that the self after death is healthy and neither conscious nor unconscious and infinite.-
49. The view that the self after death is healthy and neither conscious nor unconscious and both finite and infinite.
50. The view that the self after death is healthy and neither conscious nor unconscious and neither finite nor infinite.
51. The view that since the self is material, composed of the four great elements, the product of mother and father, at the breaking-up of the body it is annihilated and perishes, and does not exist after death.
52. The view that it is a different kind of self that perishes, one of the senses.
53. The view that it is a different kind of self that perishes, one that is mind-made.
54. The view that it is a different kind of self that perishes, one that sees the Infinity of Space.
55. The view that it is a different kind of self that perishes, one that sees Infinite Consciousness,
56. The view that it is a different kind of self that perishes, one that sees the Sphere of Nothingness.
57. The view that it is a different kind of self that perishes, one that sees the Sphere of Neither Perception nor Non-Perception.
58. The view that indulgence in the senses can still lead to nibbana.
59. The view that the first jhana is an enlightenment experience.
60. The view that the second jhana is an enlightenment experience.
61. The view that the third jhana is an enlightenment experience.
62. The view that the fourth jhana is an enlightenment experience.

(Digha Nikaya 1)
From The Complete Book of Buddha’s Lists by David N. Snyder, Ph.D.

Auspicious   1 comment


Namo Tasso Vagawato Samma Sambudhasa

Lord Buddha says
What is the ‘Auspicious’ to do?

Not to Associate with Fools, Associate with Wise.
Honor, the Worth Ones. Thus, is Auspicious.

Dwell in a suitable Locality. Graceful with Past Merits.
Set oneself in the Right Path. Thus, is Auspicious.

Listen Everything, Be Skillful, Be Disciplined, Educate,
Speak Pleasantly. Thus, is Auspicious.

Be custodian to One’s Parents.
Take Full care of one’s Wife and Children. Thus, is Auspicious.

Do Donation, Follow Precepts, Keep Brothers and Relatives,
Act Blamelessly. Thus, is Auspicious.

Acquit Bodily, Speech and Mental defilements, Stop Intoxicating &
Aware & Steadfast in Universal Welfare Law Intelligently. Thus, is Auspicious.

Pay Homage, B Humble, Stay Pacified, Display Gratitude &
Often Listen to Buddha’s Words. Thus, is Auspicious.

Practice Forbearance, Be Obedient and Pay visit to Impartial Ones
& Often Discourse the Buddha’s words. Thus, is Auspicious.

Practice Austerity, Follow One’s Sensuality Precepts, Realize the Four Noble Truths,
Attaining Enlightenment. Thus, is Auspicious.

Benefits & Loss, Fame & ill Reputation, Praise & Criticism, Happiness & Sadness.
This Eight worldly Affairs should not shake Mind; Stay without Afflictions;
Not to Engage on Greed, Hate and Ignorance; Be Intrepid.
Thus, is Auspicious.

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