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2599 Sun 21 Apr 2018 LESSON
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2599 Sun 21 Apr 2018 LESSON


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http://www.yesterland.com/circarama.html
Yesterland
The Bell System presents
America the Beautiful
in Circarama

O beautiful for spacious skies,
For amber waves of grain,
For purple mountain majesties
Above the fruited plain!

America the Beautiful in Circarama at Disneyland

Perhaps you’re here because you saw this advertisement in the Los Angeles Times of June 14, 1960:

New!

The Bell System Presents
“America the Beautiful”
in CIRCARAMA

Circarama puts you in the middle of the action, completely surrounded by magnificent motion pictures in color.

Among the many fascinating places Circarama takes you in “America the
Beautiful” are New York Harbor; Times Square; a Vermont country church
set against the splendor of the autumn foliage; Williamsburg,
Virginia—cradle of American culture; Pittsburgh steel mills; Detroit
automobile factories; Midwestern railroad freight yards; Oklahoma
cowboys rounding up cattle; wheat-harvesting combines in Montana; copper
mines in Utah; Monument Valley; Hoover Dam; The Grand Canyon; San
Francisco; The Golden Gate Bridge; and campus life at America’s great
University of California at Los Angeles.

Presented free of charge.

Yes, it’s free.
There’s no need to reach for your ticket book or to stop at a ticket booth.
You can thank The Bell System and your local host company, Pacific Telephone.

America the Beautiful in Circarama at Disneyland

This presentation puts you “in the middle of everything.”
Eleven movie screens form a circle above your head.
Eleven perfectly synchronized projectors show eleven 16mm films, surrounding you with a 360-degree travelogue.

Most other guests are staring at the front screens.
But they’re missing half the fun.
The whole idea is to look all around to see what’s going on, even if the
filmmakers seem to be directing your attention primarily to the front
of the theater.

If you’ve seen this movie too many times—after all, it’s a free
attraction—here’s how you can have an entirely new experience: Watch the
entire movie facing back screens. See where you’ve been instead of
where you’re going.

America the Beautiful in Circarama at Disneyland

The name Circarama is a play on Cinerama, the three-film,
three-projector process used to show some Hollywood features on wide,
curving screens in specially-equipped movie houses.
Does this mean 360-degree movie houses will be next?

A paragraph in a New York Times article (“Disney Presents Movies-In-Round,” June 28, 1955) suggests this might happen:

Although Circarama is not planned for theatre use at present, Mr. [Walt]
Disney, for one, does not rule out its potential adaptation to a highly
specialized form of dramatic motion picture presentation. It was less
than a decade ago that experienced Hollywood showmen failed to recognize
the commercial possibilities of Cinerama, when its late inventor, Fred
Waller, held demonstration showings in a barn in Oyster Bay, N. Y.


America the Beautiful in Circarama opened at Disneyland in June 1960.

But it wasn’t the first Circarama movie.
That honor went to A Tour of the West, presented by American Motors—builder of Hudson, Nash, and Rambler automobiles—and its appliance division, Kelvinator.

The 1987 book Disneyland: Inside Story by Randy Bright quoted an American Motors Corporation press release, dated June 27, 1955:

“This combination of photographic skills and entertainment talents
promises an unusual spectacle for visitors to Disneyland. We’re happy to
have a part to play in making Circarama possible. As it represents
added pleasure and value for the public, sponsorship of the Circarama is
another forward step in our program to make American Motors mean more
for Americans.”

— George Romney, President, American Motors Corporation

A Tour of the West was an original 1955 attraction at Disneyland.
(There’s no word on whether Romney took his eight-year-old son to the opening of the attraction.)
It closed around the beginning of 1960 to make way for America the Beautiful.

Walt Disney’s involvement with the 1964-65 New York World’s Fair is well
known.
Far fewer people know that six years earlier, a Disney attraction was
part of another Cold War era international expo, the 1958 Brussels
(Belgium) World’s Fair.

A New York Times article (“U. S. To Be Candid At Brussels Fair,” March 5, 1958) gave a preview of the American pavilion before the fair opened:

Innovations in photographic and movie projection methods will permit a
360-degree view of “the face of America” on a room-circling screen. The
projection method, developed by Walt Disney, is known as “Circarama”. A
color film, titled “America: The Land and The People,” showing a trip
across the country, will be exhibited.

By the time the fair opened, the color film had a new name.
Walt Disney’s America the Beautiful was a highlight of the American pavilion.

Los Angeles Times writer Jerry Hulse (“Miniature World Unfolds at
the Fair,” April 22, 1958) wrote about the audience reaction to the
Circarama presentation: “And with the ending there is a loud applause…
from persons of many countries… yes, even a few Russian visitors.”

The next stop for Circarama was the American National Exhibition in Moscow, Russia in 1959.
The U.S. Government arranged for Walt Disney to redo the narration of America the Beautiful in Russian.

By the time America the Beautiful opened at Disneyland in 1960, it was the third version of the 360-degree movie, playing in its third country.

America the Beautiful in Circarama at Disneyland

Detail from 1964 Disneyland souvenir map
 
America the Beautiful in Circarama at Disneyland

Detail from 1968 Disneyland souvenir map

The eleven-screen America the Beautiful attraction at Disneyland closed permanently in September 1966.

America the Beautiful was replaced by… America the Beautiful!

Despite having the same name, the 1967 version of America the Beautiful
was an entirely new movie.
This time, it was filmed in the new nine-screen Circle-Vision 360
process, and was shown in a much larger theater using nine 35mm movie
projectors.

The original Circarama was housed in only the left section of the north
Tomorrowland building, and that space was also used for exhibits.
When the New Tomorrowland opened in 1967, the left section became the
pre-show area where guests would wait. The new Circle-Vision 360 theater
took up the round central section.
Today, both sections are used for Buzz Lightyear Astro Blasters.

Circarama was such an ingenious, original idea that Walt Disney had it patented.

Walt Disney Family Museum photo

Walt Disney Family Museum photo

Walt Disney Family Museum photo

Notice that the patent was filed on the first anniversary of Disneyland’s press opening and awarded the same month that America the Beautiful opened at Disneyland.

When you visit the Walt Disney Family Museum in San Francisco, be sure to look for the original Circarama camera.

Walt Disney Family Museum photoWalt Disney Family Museum photo

Circarama camera (center) at The Walt Disney Family Museum


Click here to post comments at MiceChat about this article.




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© 2012-2017 Werner Weiss — Disclaimers, Copyright, and Trademarks

Updated May 26, 2017.

http://www.sbwire.com/press-releases/a-new-age-4dmovie-viewing-experience-with-circarama-cinema-619756.htm



China Aerospace Creation Technology Co., Ltd


A New Age 4DMovie Viewing Experience with Circarama Cinema

In the present years there have been a
wide popularity of the 4D cinema. After 3D cinema has come to the market
it had got all the attention it waited for and now the 4D cinema is
getting into the different corners of the globe. The companies all over
the world are coming with their best collections and technologies
regarding the 4D cinemas. This is further increasing the popularity of
this mode of cinema.


Beijing, China — (SBWIRE) — 08/24/2015 —
In the last one century the art of film making and film projections
system has undergone great many changes. In the light of the historical
events and series of changes that the film-making has gone through, a
great journey has already been made. From the Lumiere Brothers to the
recent 3D films, it was a great up and down journey for all. However,
the journey has not ended with the 3D films. Now the recent 4D films are
hitting the market with new variations of movie viewing experience.

Among the different cinemas that have hit the globe with their technical
superiority and great variation in the making and presentation, the 4D
films have surpassed all limits. The movie viewing experience of these
films have been spectacular. The unforgettable movie viewing experience
has brought a new wave in the film market where the films making
companies have been heavily inspired with the demands. Among the
companies that have come up with the 4D motion cinema technologies, one has to take the name of Circarama cinema.

Circarama cinema
has brought a never before movie viewing experience for the viewers.
The breathtaking visual effect will come life as if the viewer can touch
it. This is the kind of cinema that can transfer the viewers’
imagination into the next level.

In order to make that happen, many failed attempts were made before. But
now, the 4D cinemas are also being attached with the 5D, 6D and even 7D
effects. No wonder that these effects are adding more fun into the
movie viewing.

About Circarama Company
The Circarama Company whose mother company is China Aerospace Creation
Technology or CACT, now happens to be on the forefront of the 4D cinema
presentation companies and with the most advanced Chinese cinema making
technologies they have been able to produce long lists of the films
that have 4D presentations. Obviously this can be taken as a huge step
for the history of motion cinema.

Their cinema technique, which is also called as the circular Screen
cinema as a 120 to 180 degree screen and the ROI is the quickest in the
settings. The whole settings can be installed fast such is its fittings.
At the same time the requirements are lowest on the site. With the best
dynamic experience the viewers are loving thee presentations of these
cinemas. From the kind of response that these cinemas are having from
the different corners of the world, it can be said that the anticipation
is that in a very few years the 4D market will be the dominant one all
over.

For more information visit the website http://cactsim.com/show.asp?Id=26

For Media Contact:
Company: China Aerospace Creation Technology Co., Ltd
Phone: 0086-10-68647537
Email Id: amusementsimulator@gmail.com
Website: http://cactsim.com/




http://cinematreasures.org/theaters/56195

Circle-Vision 360

Located in Tomorrowland, in Disneyland. Circarama
opened on July 15, 1955 screening “A Tour of the West” across 9 large
screens for a panaramic view of the movie. The audience stood in the
center of the auditorium. It was renamed Circle-Vision 360 in 1967.
Closed on September 8, 1997 with “America the Beautiful”.

It became the queue area for the short-lived Rocket
Rods ride (May 22, 1998 to April 27, 2001) and is now “Buzz Lightyear’s
Astro Blasters”(soft opening – March 10, 2005), official opening – March
17, 2005). It’s still operating.

Contributed by
David Coppock

Recent comments
(view all 1 comments)

Joe Pinney
Joe Pinney
on
August 8, 2017 at 7:32 pm

There’s been some confusion about Disney’s
360-degree film formats – the original format that opened in 1955 with A
TOUR OF THE WEST, which ran until 1960, and then with AMERICA THE
BEAUTIFUL until 1966, was an 11-screen, 16mm format (in 360 degrees)
called CIRCA-RAMA. When Tomorrowland was refurbished in 1967, with a new
version of AMERICA THE BEAUTIFUL, the 360-degree film format was now a
9-screen, 35mm format (in 360 degrees) called CIRCLE-VISION360.

The original 16mm Circarama camera is on display in San Francisco at the Walt Disney Family Museum.

More info, as well as patent drawings of Circa-Rama that were submitted by Disney – http://www.yesterland.com/circarama.html


The
front of the “Cavalcade” Cinema.

Press image to see an enlargement
The “Circlorama” process was developed by the Russian professor E.
Goldovsky, Moscow Cinema Research Institute.
The London Circlorama cinema opened 9 May 1963. The circular
auditoria measured 18 meters in diameter and had a height of 15
meters. The screen surrounded the audience and had a total length of
45 meters. The lower edge of the screen was raised 2½ meters above
the floor.
11 projectors, were arranged in a gallery around the auditoria, and
projected their pictures on 1/11 per circular projection screen. The
9-channel sound was played from a separate 35mm Philips sound
reproducer.
The projectors and sound reproducer were electronically synchronized
through a interlock system. For sound reproduction 51 separate
speakers had been installed behind the screen and in the floor.
There were room for 500 spectators. The foyer was downstairs with
room
for a 1000 people.

Leonard Urry had set up Circlorama together with Leon Heppner, a Russian
entrepreneur who had lived in London for several years. They acquired a
bomb site in Denman Street just behind Piccadilly Circus and constructed
a building to house the new 360 degree cinema which they had imported
from Russia. I remember Leonard telling me the building had cost
£120K. It housed the now familiar eleven screens which were arranged
round the wall of the circular building. The diameter of the auditorium
was 70ft and was served by eleven 35mm Phillips water-cooled, pulse
light projectors which were housed in an enclosed gallery. On a level
with the centre of the screens the eleven projectors were synchronised
to form a continuous 360 degree projected image, and together with a
nine track stereo system it was quite a spectacular cinematic
experience. The installation had been carried out by Frank Brockliss Ltd
who were located in Wardour Street.

Mr.
Stanley Long 2006.


I had known Leonard for several years. He had financed one of my early
films “West End Jungle” which was a low budget dramatised documentary
destined for theatrical release. The venture had been financially very
successful despite censorship problems. Leonard asked if I might be
interested in making a new film for Circlorama, to replace the one which
had been running unsuccessfully for about 6 months. The business was
terrible he told me, in spite of buying, at great cost, a new entrance
from Piccadilly Circus. The problem, he thought was due to the very
boring ‘propaganda’ nature of the Russian film. He wanted a lighter form
of entertainment with rollercoaster type shots which would be more
exciting for an audience, who had to stand in the auditorium to watch
the twenty minute show. Being by nature a technically minded film maker
(I was a Cameraman) I was intrigued by the prospect.

The process didn’t seem too much of a problem to me, and before long,
after I had worked out how to do it, I came back to Leonard with a
positive interest. I told him that it would require a small budget to
make a test in order to make sure it was possible, and to project the
result in the cinema, so that they could make a final decision. He
agreed to funding a test and within a few days I was busy working out
how to go about it. Firstly I worked out the geometry, and found that
the eleven cameras would require to be fitted with 35mm lenses to
cover
the picture circle. The cameras would be mounted on a circular
aluminium
plate one half inch thick. Synchronisation would be achieved with
mains
motors.
 

 

Making a British Circlorama

 


35mm
rig with the eleven ARRIs. Magazines are off (they were being reloaded).
Press image for an enlargement.

Getting hold of
eleven 35mm Arriflex cameras to do such a test proved to
be a problem in 1963. A phone call to the new camera hire company run
by Sydney Samuelson (now Sir Sydney) and his brothers David and
Michael, requesting to rent eleven Arriflexes complete with mains motors
driven through a rectifier with a fram meter to hold sync, produced
peals of laughter at the other end of the phone.

“What an earth are you doing Stanley? I have never heard of anyone
needing anything like that number of cameras”.

When he had calmed down from his initial reaction, I
explained why I wanted them and that I only wanted them for one day for
the test. He promised to let me know the following day. I had a call at 12
o’clock to say that he had managed to find the eleven cameras but it
would have to be on a Sunday when the cameras were not in use
although he was having difficulty finding the right number of 35mm
lenses as the standard kit of lenses contained only a 28mm lens. He
would be short of at least 4. I decided to go ahead replacing the
shortfall with 4×40mm lenses which would slightly affect some of the
screens.

A Sunday was chosen and arrangements made to use a 40ft boat which was
kept on the river Thames at Chelsea Reach in London. The cameras were
mounted on the cabin roof, and we set off down river to make a series of
shots passing the Houses of Parliament and Tower Bridge. We shot in black
and white for the sake of economy.
 

 

Filming
a short test film in 35mm B&W to demonstrate the Circlorama system.
Scenes included footage made on the Themes river. Stanley Long (left) and Don Lord
(right) operating the cameras.

The film was processed at Technicolor the following day and we waited
until the cinema was closed that evening to screen the results. It
worked! And apart from the four screens that had the 40mm lenses, the
matching was perfect. Leonard and Leon were delighted and a meeting was
arranged for the following day to discuss further arrangements for the
production and I was to come up with an approximate budget to complete
the twenty minute ‘epic’. I worked most of the night on this and came up
with a rough figure of what it might cost. One of the problems I had was
the availability of the cameras. Obviously it would not be practical to
hire them. Also there was another problem. Once the cameras had been
mounted in position I would be unable to move them, because every camera
has a slightly different gate pitch and changing a camera would mean
that the racking would be affected and each time a new shot was done, if
a camera had changed, the projectors would have to be adjusted. So it
meant that eleven cameras had to be purchased. This of course made the
budget sky high. Another problem was that even shooting one take was
eleven to one over normal shooting, take two would put the shooting
ratio to 22 to 1 not counting run ups etc. The stock cost in colour would
be horrendous not withstanding I came up with the final figure which I
then presented at the meeting. It was £150.000! more than the cost of
the original cinema!

Obviously with only one cinema in the country which was capable of
showing the finished film, it was a ‘no go’. Even the possibility of
selling off the cameras after the production didn’t ease the budget
sufficiently to make the project viable. Leonard called me a week later
and said the cinema was doing so badly at the box office that they faced
closure unless something was done. There was one possibility in that
the Russians had a new gimmick. They had fitted Cinemascope lenses to
the cameras vertically and produced a new film which used double height
screens. A print was despatched to England and Harkness Ltd were given
the order to put extra screens in the auditorium. It also meant that
eleven anamorphic lens had to be purchased for the projectors.

The day arrived when all this was put in place and I was asked to attend
the test screening. The whole thing was a disaster, not only was the film
content worse than the first one, but the print suffered from racking
problems similar to those I knew about when we tried to change camera
positions between shots. The screening ended up with the poor
projectionists running round the gallery adjusting the racking after
every scene. By the time the picture was correctly lined up the scene
changed and they had to start all over again. It was a disaster. Leonard
came up to me after the screening, his face said everything.

“Unless we
can sort something out, we’re facing closure.”

I thought long and hard
that evening. How could we reduce the budget?
 

 

Enter, an eccentric Millionaire

 

The
front of the “Cavalcade” Cinema.

The following morning I telephoned Leonard. I told him I had an idea and
arranged to meet him that afternoon. My idea was to change the whole
operation over to 16mm! We could buy eleven 16mm cameras for a fraction
of the cost of 35mm. The stock cost would be dramatically reduced and
likewise the processing. I had worked out some rough figures and it
looked as if I could reduce the cost by about seventy five per cent. It
meant changing all the projection equipment in the cinema, but the 35mm
machines could be sold as replacements to cinemas. So they would be
looking at the difference between the cost of the 16mm and the sale of
the 35mm ones, plus the cost of the changeover. There was a marginal
advantage in that, as we owned the cameras we could make regular changes
to the programme. It all sounded quite practical and Leonard and Leon
were convinced that this could be the solution. However there would be
no going back once the decision had been made, and there was no way we
could make tests. It was a simple - go or no go! It was then that I was
told where the money was coming from for this whole venture.

Leonard acted as a trustee for an eccentric millionaire by the name of
Harry de Vere Clifton. Apparently soon after Circlorama had opened, he
had walked on his own from the Ritz hotel Piccadilly to the Circlorama
cinema in Piccadilly Circus, paid his 3/6p and went in to see the show
unannounced. He didn’t like what he saw, and thought the film should be
changed to something more interesting. Leonard had talked to him about
me and he asked Leonard to arrange a meeting to talk about his ‘little
toy’ as he called it. The ‘meeting’ turned out to be at the Ritz Hotel.

I was met by a Butler and shown into the enormous penthouse suite, and
then into a large bedroom with a four poster bed, in which was sitting
bolt upright an elderly man with a long grey beard and long hair. He
looked for all the world like Rip Van Winkle. I was summoned to sit at
his bedside and was introduced to this strange figure who Leonard had
told me was worth about 90 million pounds and that was in 1963!! Clifton
started the conversation

“Mr Stanley Long, I have heard all about you,
and I am delighted that you may be able to save my little toy from
closing. Urry has told me all about your ideas for a new film. Do you
know anything about Hobgoblins?”

The question was quite out the blue
‘not much I confessed’. ’Oh that’s a pity’ he replied, ‘but I would like
a scene with some Hobgoblins. See what you can do’. With that he
politely dismissed me. ‘Well off you go and good luck, I look forward to
seeing your new film’. I left the room in a daze, this had been the most
bizarre meeting I had ever experienced., and certainly the oddest project
I had been involved with. I asked Leonard if it had all been some kind
of joke ‘No its no joke’ he said. ‘I am trustee to the inherited
fortune of Harry De Vere Clifton and the Clifton estate and my job is to
look after the crazy whims and investments of Harry De Vere Clifton’.
‘Why then’, I asked ‘was there so much problem with the budget?’  ‘I told
you’ he said ‘I have to do the best job I can to control expenditure. Now
you go off and make the film in 16mm’. ’And what about the Hobgoblins’? I
asked , ‘Oh forget that, he won’t remember’ Leonard smiled.

And so it was, that I set out to start the most interesting and
challenging job I had ever undertaken. I arrived in Paris later that
month to purchase 12 (one spare) Beaulieu 16mm 100’ loading cameras with
15mm lenses. On my return to England, I set about designing the rig
which was to hold the eleven cameras and to find a way of keeping them
‘in sync’ during shooting. I tried several ways of doing this including
a rather clumsy method of mechanical linkage. Nothing worked. Then I
discovered that there was a small synchronous motor manufactured by a
company in West London, Evershed Vignoles Ltd, I went to see the
technical man there, and I discovered that they could make a gear which
fitted into the side of the cameras and it was the perfect solution. I
purchased 12 (one spare), and the cameras ran in perfect sync after a
short run up. When the cameras were up to speed I dropped a hoop over
the rig thereby giving me a reference point to pick up during the
editing stage. Then I turned to the problem of editing.

 

 

Editing 11 Strips of Film

 


Stanley
Long with the 16mm camera rig in the middle of Clapham Junction railway
lines. Harry Green (Production manager) with back to camera, on
the right is an employee of British rail, Don Lord is below Stanley Long
fiddling with something, gentlemen and lady on the left are
unidentified.

Press image to see enlargement

I approached Acmade Ltd, a company specialising in editing equipment,
and from my specs they constructed a 12 gang synchroniser from 3×4
gang
machines. This coped with the eleven picture tracks plus one for
sound.
The bench was 5 feet deep!! The editor required long arms to reach the

back tracks! During this time I was compiling a shot list, which
included amongst other things a view from inside a cage of lions
(Chipperfield), a scenic railway ride, a shot from the middle of the
rail
track at the busy Clapham Junction during a rush hour (courtesy
British Rail). Try doing that today with Health and Safety breathing
down your
neck. A lifeboat launch, various shots around London, including a
tracking shot from the roof of our camera car going down the Mall with

Buckingham Palace in the background and the Horseguards Cavalry in the

foreground (with the leader brandishing his sword at our camera car,
mouthing ‘f… off’, and a grand finale with ‘The Swinging Blue Jeans’ a
popular group of the time, which I photographed at the Leicester
Square
Ballroom. I also mounted the camera rig onto the back of an E type Jag

[Jaguar, ed] and had a racing driver go round Snetterton Race track in
the middle of
a gaggle of formula two cars. Ice skating from Streatham Ice rink.

The skating sequence was filmed at Streatham Ice rink (south London). I
rigged the cameras on a mount which had semi circular domes on the four
feet, this enabled me to push the rig about on the ice. We had a team of
champion skaters doing their bit skating round the cameras about 7 meters
from the centre. It all looked great on the screen. of course it was
essential for any crew to keep well away from the rig at all times, so I
fitted a remote control to the cameras, (this was very useful for the lions
cage!!). I remember slipping over on the ice as I came back to the cameras
after one take, I suffered for several days with a very sore arse!

There was something for everyone and I
soon learnt that I could quite effectively manipulate single tracks in
the cutting room to simulate the surround effect. An example of this
resulted in a comic scene with characters opening and closing doors on
various screens around the auditorium.

Whilst all this was going on Dr Leslie Knopp a well known expert on
cinema design, who had been responsible for the original installation,

was busy redesigning the new set up using a 16mm version of the
Phillips projector. In order to simplify the sound, I requested that
he
cut the original 9 track Sondor system using three follow reproducers,
with three track heads, down to one machine using one 35mm triple track
head. This proved to be as I thought, more effective as the separation
of sound was much clearer on three tracks rather than the nine in the
original. All these machines were interlocked with a Selsyn interlock
which was driven by one master motor and twelve slaves, one for each
projector and one for the sound reproducer. The projectors were water
cooled and the water jacket encased the rather ingenious lamp which
was
about the size of a cigarette and pulsed at the rate of 72 x 1 second
thereby giving three flashes per frame. This did away with the need
for
a shutter. These small lamps however never caught on as they had
drawbacks not least the problem of not being able to produce a good
red
on the screen. Therefore all the London buses came out a dirty shade
of
brown. Experiments with filters in front of the projector lens failed
to correct the problem. I suppose these tiny little lamps were the
forerunners of the halogen or HMI’s of today?

Finally the film was finished, the sound track recorded and the prints
were made. I had shot on 16mm Kodak Ektachrome reversal stock and as the
film was only made in 3200 K (Artificial light) I had to use Wratten 85
filters in front of the camera lenses when shooting in daylight. The film
was processed by Technicolor and because screen matching was imperative, I
requested the film go through the processing bath in the same order of the
cameras, so that any variation in the process would be gradual around the
360 degree screen. Technicolor were very helpful and did a wonderful job,
but all the way through shooting and post production I kept wishing for that
35mm. My goodness, it would have been so much easier!
 

 

“Circlorama Cavalcade” was an
Immediate Success

 


Click
to see enlargement

The show opened with the title
“Circlorama Cavalcade” and was an
immediate success. No doubt much to do with the advertising! Of course it didn’t match up
to the 35mm version in technical terms, but I think the content was more
interesting to the general public. And it continued to do good business, so much so that Circlorama
commissioned a portable version to be made (by the firm of Harkness
Ltd) and when the show closed the whole shooting match was erected on
the end of the West
Pier at Blackpool in readiness for the summer season [1965]. Alas this was
complete disaster. Not surprisingly the thing kept breaking down being
victim to the salt air. It has to be remembered that this was a highly
technical and complicated set up and to expect it to operate in such an
environment was expecting far too much. I had spoken to Leonard Urry
about this when they were thinking of doing it but the installation was
not my responsibility and they went ahead anyway.

At the end of a disastrous season they were left with a enormous
structure on the end of Blackpool Pier, a large loss and a
correspondingly large quote from Harkness Ltd to remove it and
reassemble in the Kelvin Hall Glasgow in an effort to recoup some of
their losses during the Christmas season. Searching for someone who
would do a cheaper job and of course someone who was familiar with the
system, Leonard once again contacted me ‘Would I give them a quote to
remove the operation from Blackpool to Glasgow in time for the Christmas
season?’ Now I’ve always been up to a challenge, but this? I said I’d
think about it. I then contacted a company, Burgess Lane Ltd in Chiswick
West London, who dealt in the repair and servicing of projector
equipment and explained the nature of the job. I told the boss Mr
Burgess, that whilst I was familiar with the system and had made the
film it used, I was totally under qualified for the technical side. Did
they have an engineer who would understand this? And would he give me a
price for his services for what I estimated to be about a week. A few
days went by and he rang me. Yes, he had an engineer who was very good
with electronics and would like the opportunity to have a go. He gave me
a price which of course excluded expenses.

I then cobbled together a budget which would give me a nice profit, then
doubled it (because I really didn’t really want to do the job), then I
phoned Leonard, who immediately accepted my quote without question.
Christ I thought what did Harkness Ltd quote? Knowing the financial
state of Circlorama, I asked for 50 percent up front and the balance
when the picture was up and running at Kelvin hall. Leonard agreed, said
‘give me your schedule and you can come up and collect your cheque’. I
glanced at the calendar. It was the middle of November! I’d have to get
my skates on! I contacted Mr Burgess and arranged the job with his
genius engineer and said it would be end of November 1965.
 

 

Click
to see enlargement

I had booked two tickets with Dan Air for a flight from Luton to
Blackpool and arranged to meet the brilliant engineer from Burgess
Lane
under the clock at Gloucester Road Terminal at 6pm. As I had not yet
met
this man, I arranged to identify myself by wearing a white carnation
(corny, I know, but it worked). Alan Lavender tapped me on the shoulder
at two minutes after six. ‘Are you Mr Long ?’ said this young man, who
I
judged could have been hardly more than about 17 years of age. ’Yes I
am’
I said eyeing him up and down convinced Mr Burgess had sent the tea
boy.
‘Do you know about SELSYN INTERLOCK SYSTEMS?’ I asked . ‘Yes I do’ he
confidently replied ‘Everyone thinks I’m young, actually I’m 23′.

On the
flight up to Blackpool in deep technical conversation with Alan I
quickly realised that what he didn’t know about electronics wasn’t worth
knowing. He certainly was a brilliant technician.

Our first job, as we eyed the massive structure at the end of the Pier
the following morning, was to get together a work force to act under our
instructions to dismantle and load the whole damn thing onto lorries for
the journey to Glasgow. So we visited the local labour exchange and
picked a motley bunch of unemployed Irishmen. They were to report for
work at the end of the pier at 8am sharp. There were eight in all, but
only seven turned up and we set to work. Payment would be made at the
end of the day ..in cash. They worked very well and by 5pm we had most
of the equipment out. Alan was dismantling and carefully storing
everything in the first lorry. Some of it was very heavy and we were glad
to have our willing helpers.
 

 

Circlorama Roadshow

 

Photograph
taken on Blackpool Central pier, July 1965. Image from Ray Downing.

The next day we
awoke in our hotel rooms which overlooked the pier, looked out of the window
to discover there was a gale which we later learnt was force eight. After
breakfast, In our youthful ignorance, we set out for the end of the pier.
Out there it was worse, the wind was horrendous but we still set about the
task of dismantling the main structure . We must have been mad, stupid or
both. All the canvas panels which were fixed by rope to the outer structure
blew in the wind like huge sails. It was very difficult to fold the large
panels but somehow we managed. The third day was much the same weather
conditions but we were now under more pressure having fallen behind
schedule.

Our next job was to remove the dome covering. This consisted of one
piece of heavy canvas, seventy feet in diameter. A huge parachute like

piece of canvas held in position by rope at the edges and a metal
plate
made of steel, about two feet in diameter, at the centre. This in turn

was held in place by a large one inch bolt. The dome structure was
lowered by eleven winch like columns which held the roof. These had to

be gently lowered until the roof was level with the gallery. This is
when we could get to the large bolt which held the ‘parachute’ in
place.
We undid the bolt, the wind got inside the structure and blew the roof

canvas up and took the disc with it, tossing it a good 500ft into the
air. We shouted for everyone to take cover. The disc hit the wooden deck

of the pier just a few feet from some fishermen who were blissfully
unaware of what was happening a few hundred feet from where they were
sitting. We recovered the disc, which had dug itself vertically into
the
timber and thanked our lucky stars that no one had been injured. The
roof meanwhile was flapping like fury in a full force eight gale. We
had
to release it quickly or it would have shaken the structure to bits so

we decided to undo it from one side in order for it to blow away. When

it finally detached from the main structure, it flew into the wind and

ended up a mile to the north on the beach. We immediately sent a
recovery party, who bought it back on a truck as it was too heavy for
four men to carry.
 

 


Perlux’s
advert for the 11 screens. Image: CTA Bulletin, July/ August 2011.

Click the image, to see enlargement.

We had started on the Monday, it was now Wednesday and being winter it
was too late to work. By four o’clock we had loaded two lorries and had
one to go. It was touch and go whether we would have sufficient space
to pack everything into the three vehicles. We did however complete the
loading by three o’clock the following afternoon. We had one anxious
moment when we realised the bolts which anchored the structure to the
pier had rotted due to a season of salt water spray. These would not
budge in spite of huge spanners which formed part of our dismantling
kit. We solved that one by hiring an oxyacetylene welding torch and
burning the buggers off. We waved the three vehicles off at 5pm that
afternoon with two of our team on board to look after things. Alan and I
took the train to Glasgow in order to arrive ahead of our convoy and
also to engage further labour for the erection. After our arrival in
Glasgow and fitting ourselves up with accommodation near the Kelvin hall
we took a cab down to recess the site where the Circlorama operation was
going to be. Bertram Mills Circus’ team was busy erecting a three ring circus
adjacent to where our structure was to be.
 

 

Stanley
Long (left) with Leonard Urry c1976. How many of the guys will recognise
“The Govenor”.

The following morning bought some bad news. Our convoy had encountered
snow drifts on the Shaps Pass and would be held up until the pass was
cleared. This we were told could take days and as we were already behind
schedule, we were worried that we could miss the day when we had to
complete in order to qualify for the opening day. We couldn’t engage
labour until we knew the lorries would definitely arrive. However help
was at hand in the form of the rigging team from Bertram Mills’ circus. They had
already finished their job and by arrangement with Albert du Bois the
ringmaster, who kindly offered the services of his team, the moment our
vehicles arrived. Which they did after three worrying days. We had in
the meantime on behalf of Circlorama Ltd engaged all the staff necessary
for the running of the show once it was operational. It included three
projectionists on shifts, box office staff and a couple of managers. So
far, not bad for two of us plus unskilled labour. Our vehicles arrived
in the nick of time giving us just 24 hrs in which to get the whole
thing up and running. A daunting task, considering we had taken four
days to pull it down and load it on the transport. We geared into action
with the help of the Bertram Mills’ circus riggers.

Soon, at our direction, they were climbing all over the steel structure
like a load of monkeys. They were incredible. Alan started to unravel
the miles of wiring which he had carefully packed away in Blackpool. He
certainly was an electronic genius. It looked as if we might make it
after all. We did save a lot of time by not using the steel roof which
held the canvas. Instead we hired a block and tackle and suspended the
canvas from the roof of the Kelvin Hall and attached it to the perimeter
of the structure like a huge Arabian tent. The new staff had been
called in to be briefed and Alan fixed in the final connections. We had
not had any sleep for nearly 24 hours. We were both knackered, but we
had done the impossible. I hurried to telephone Leonard to tell him the
good news. He was pleased to hear from me, but in a solemn voice
declared he had some bad news. Circlorama had filed for bankruptcy and
would be unable to meet all its debts. This was shattering news. ‘What
do I do Leonard ?’ He replied ‘I’m sending some money to pay off the
staff. Give them a week’s notice and I’ll send enough to cover you above
the fifty per cent you have already received. But I’m afraid you’ll have
to wait for any further monies until after the creditor’s inspection.’
The cinema staff and the riggers were paid off.

Shattered, Alan and I went to our Hotel and slept the sleep of the
dead. We departed for London the next day and we went our different
ways. We had shared a most unusual adventure and to this day we have
remained good friends. Shortly after, he started his own company which
he built into the leading battery technology company in Europe (Pag
Ltd). His batteries power thousands of cameras worldwide. He also
manufactures lighting equipment for the film and T V industry. He has
been deservedly successful. You can visit his website
www.paguk.com
 

 

Where it all ended up

 

Stanley
Long (right) with Jack Cardiff 2006

Being a major creditor I was invited to sit on the inspection committee
which consisted of other creditors besides myself. The late Ray Dutfield,
financial director Technicolor later to become Managing Director. The
accountant for Circlorama, the late George Winter and various people
from, I think, The Board of Trade etc. I’m not much up on this kind of
thing but I think the payout was something like two pence in the pound
so there was nothing in the kitty in the end. What happened to Harry De
Vere Clifton? I have no idea! Leon Heppner died in the eighties.
Leonard Urry retired in 1978 and went to live in Spain. He also died in
the mid eighties.

The structure went to scrap, the projection equipment was sold to
various post production film and TV companies for very little, and the
cameras were sold to the Ministry of Defence, through a contact of mine,
and were fitted into the helmets used by the RAF free fall team!. These
cameras were ideal because the ones they were using were clockwork with
a duration of only 40 seconds whilst the Circlorama cameras could run a
full 100 feet of film without stopping. So whilst I lost money I gained
a lot of experience, met a good and lasting friend, and had an adventure
which I have told many times. But now because Thomas Hauerslev, the
editor of in 70mm.com encouraged me to put the memories down on paper, the
full information of a most remarkable oddity in the history of film is
now available for posterity.

 
http://davelandweb.com/tomorrowland/circarama.html

Circarama

BACKSTORY (July 17, 1955–September 7, 1997):
Initially presented by American Motors, Circarama was previewed before
opening day with the film “A Tour of the West.” Circarama used eleven
16mm projectors mounted on the roof of an American Motors car (thus the
red color for the letters “car” on the marquee in pic #3) to create a
completely circular picture on a 360-degree screen. The original films
were shot by Paul Mantz and Frank Tallman, of TallMantz Aviation.

Guests stood in the center of the screen and were able to look
out in every direction and observe views of the Grand Canyon, Monument
Valley, Las Vegas, Balboa Bay, and the streets of Los Angeles. The
patent for Circarama was filed on the one-year anniversary of Disneyland
by both Walt Disney and Ub Iwerks, and was granted four years later on
June 28, 1960.

1960 brought a number of changes: in June, the film was now
“America the Beautiful” and the sponsor became The Bell System. The film
process changed, coinciding with the opening of the New Tomorrowland on
June 25, 1967, this time using a 35mm print that was enlarged from the
film of nine 16mm cameras instead of eleven. A few Bicentennial scenes
were added in 1975 and ran until January 3, 1984. The film was changed
again on July 4, 1984, this time to “Wonders of China” (shown in the
morning) and “American Journeys” (shown in the afternoon & evening),
lasting until July 7, 1996. The attraction closed down for good in
1997, with “America the Beautiful” (the 1975 version) returning for the
final year (July 11, 1996–September 7, 1997).

VACATIONLAND MAGAZINE SUMMER 1960

America the Beautiful

America’s magnificent natural and man-made wonders are on view for
Disneyland’s guests this summer in the unique Circarama film “America
the Beauitful” presented as a free attraction through the courtesy of
the companies that form the Bell System communications network.

The Circarama process, first developed for Disneyland by Disney
Studio technicians, has been exhibted only two other places in the
world: the Brussell’s World Fair where it was an important part of the
United States special exhibit in Moscow last summer.

Circarama tells its story through a 360-degree circular “screen”
(actually 11 screens blended to ahcieve the effect of complete circle
vision) shown through 11 synchronized projectors. The audience enjoys
the show from the center of the circle.

The Bell System’s presentation of Circarama is housed in the graceful
and futuristic exposition building at the left of Tomorrowland’s
entrance, just past the World Clock.

Entering visitors are given a demonstration of cross-country Direct
Distance Dialing by Bell System representatives, then invited to view
the wide-ranging story of communications, told through a dimensional,
curving mural that carries out the theme “…from sea to shining sea.”

The Circarama film, “America the Beautiful” is presented in regular
showings throughout the day in the adjacent Circarama theater, only one
of its kind in the United States.

VACATIONLAND MAGAZINE SUMMER 1967

Vacationland New TL Header

Bell Telephone New Circle-Vision Film

Expanding and re-developing what was one of the most popular
shows in Disneyland the past twelve years, the Bell System announces the
completion in Tomorrowland this summer of an entirely new exhibit
pavilion and an all-new “America the Beautiful” presentation.

Through the versatility of “Circle-Vision 360,” an enlarged
theater-in-the-round where guests view the motion picture on a screen
that completely encircles them, Bell presents a trip through beautiful
America.

In addition to the “America the Beautiful” presentation, the
show also presents a display of present and future communications
systems and techniques. Most advanced of these systems will be Bell’s
futuristic “Picturephone,” where guests can actually see the person to
whom they are talking.

New Tomorrowland Presents Restaurant of the Future

Cox Pilot and Circarama and the ATT &Satellite

Daveland Cox Pilot Header PhotoAs I recall, there was a satellite that circled around on a big arm on top of the building
that housed the Circarama show that included space and satellites. Both
the arm and the satellite would turn, and they were a replica of the
AT&T telecommunications satellite. It was a big deal in those days
because of the TV broadcasts of the Olympics. Later the big ball stopped
turning (another detail that was left to fall apart). A little side
note: one of our airplanes, called the Piper Comanche, broke its lines
during a show. It was the largest, green and cream colored, plane. It
was very powerful, and actually should have been on 100 feet of control
line. Our circle would only allow 50′ of line, so we had to use steel
fishing line with special connectors, and we would set the engine to
“full rich” so it would run slow. BUT; on very hot days, the full
mixture would lean out, and the plane would start to go full speed half
way through the flight. When that would happen, you could only hang on
until the fuel ran out in about 5 minutes, and keep the plane below the
fence line just in case. The fuselage of the plane would start to slide
off the wing, and then the lines would give out, and the plane would
slam into the fence at about 60 mph.

That particular day we had a bit of a Santa Ana wind, and a gust took
the plane above the fence line just as the lines broke and off it went.
It did a half roll and zoomed right towards the clock about 20′ off the
ground. At the last minute, it rolled over again and took a right turn
and slammed right into the big round AT&T sign on the SIDE of the
building that faced our circle (not visible in this photo),
smashing the plastic. One man near the sign was showered with plastic
and was very upset. We gave him the plane, and it seemed to calm him
down. We paid, and WED began to re-think our being in the park.

https://duckduckgo.com/?q=+Circarama+Cenema&t=hf&atb=v80-5&ia=videos&iax=videos&iai=VIAuGUuswZc
Circarama - Apple Queen (Official Lyric Video)

u Circarama

i 2,582 views

Oct 24 2017


A single by Circarama entitled “Apple Queen”. Taken from our…
youtube.com

https://duckduckgo.com/?q=+Circarama+Cenema&t=hf&atb=v80-5&ia=videos&iax=videos&iai=_ZAXOoICSw4

Circarama - Porcelain Sky (Official Video)

u Circarama

i 4,303 views

Mar 07 2017

More at YouTube


“Porcelain Sky” by Circarama —– Music Link Download : https://goo.gl/17wmex —– Director: Mokhamad Edhy Starring:…
youtube.com

https://duckduckgo.com/?q=+Circarama+Cenema&t=hf&atb=v80-5&ia=videos&iax=videos&iai=VGcPwoCP9tc

Italia 1961 in Circarama

u Archivio Nazionale Cinema d’Impresa

i 2,312 views

Dec 11 2013

More at YouTube


Archivio
Nazionale del Cinema d’Impresa di Elio Piccon 1961 Una delle attrazioni
di maggior successo di “Italia ‘61″ è il Circarama…
youtube.com
https://duckduckgo.com/?q=+Circarama+Cenema&t=hf&atb=v80-5&ia=videos&iax=videos&iai=1jEfMvD41RM

.

The first one of Dynamic Dome Screen Cinema with lowest price…
youtube.com
comments (0)
04/17/18
2594 Tue & 2595 17 & 18 Apr 2018 LESSONS
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Tipiṭaka, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: @ 8:33 pm

2594 Tue & 2595 17 & 18 Apr 2018 LESSONS

 https://m.youtube.com/watch?v=HprQbTlYHuQ

AR 101:

The Basics of Augmented Reality

Published on Dec 16, 2016

What exactly is augmented reality?

Senior Writer Jonathan Strickland explains what AR is all about and how using digital information in the physical world can transform reality around you. 

Buddha

Buddha
Buddha
Buddha
Buddha
Buddha
Buddha
Buddha
Buddha
Buddha


Buddha

Buddha

Buddha

https://m.youtube.com/watch?v=I3R8FV60vgI

Buddha Virtual Reality Demo Video Augmented Reality Demo

https://haptic.al/virtual-reality-meets-tibetan-buddhism-d06f28dde66e

Virtual reality meets Tibetan Buddhism
Your weekly guide to Virtuality — Newsletter #65

https://cdn-images-1.medium.com/max/1600/1*zL39RQ9oA2V3PlqkonbeGA.jpeg

What do dreams and video games have to do with Tibetan Buddhism? For one thing, they all introduce us to “dereification” — the creeping feeling that reality isn’t as solid as we might think. Buddhist teacher Andrew Holecek says virtual reality, just like lucid dreaming, could be an opportunity to investigate the mind — or it could be “super samsara.” Read more on Lion’s Roar.

https://m.youtube.com/watch?v=yWYn5xvqsQI

The power of Augmented Reality & Computer Vision - Blippar’s latest tech breakthroughs

https://m.youtube.com/watch?v=D-A1l4Jn6EY

Augmented Reality - Explained by Common Craft

https://www.ted.com/talks/nadine_hachach_haram_how_augmented_reality_could_change_the_future_of_surgery/up-next

How augmented reality could change the future of surgery

http://buddhanet.net/virtualb.htm
Magazine Articles


VIRTUAL
BUDDHA


BUDDHISM ON THE INTERNET


Religions are amongst the keenest to exploit the
Internet’s potential and Buddhism is certainly no exception.
It seems the path to Nirvana can now include a few hours in cyberspace
each day, but how are Buddhism and the Internet affecting each other?

SEAN HEALEY explores their blossoming co-evolution.

Buddhists, religious scholars, and seekers of enlightenment
the world over are starting to see the Internet as a dataline to the heavens, its seeming
limitless oceans of information perhaps persuading that the answers we all need can be
found somewhere online. The net is more than just an information resource, however, also
being a powerful communication tool. In giving us new ways of interacting with the world,
and new models of it, it alters our ideas about how we fit in. Yet are the effects of
computer-mediated communication and dwelling in cyberspace for extended periods compatible
with the pursuit of a spiritual path? If you can believe the Buddhists who are online
already, the net is breathing new life into Buddhism, and the wise use of the net’s
tools can help us “transcend the wheel of life”.

When the Venerable Pannyavaro returned as a Western
Buddhist monk from intensive meditation in Burma about four years
ago, he established an association in Sydney called Buddha Dharma
Education Association. He also established Australia’s first
Buddhist electronic bulletin board and currently maintains the web
site - an enormous and widely respected site that enthusiastically
meshes timeless Buddhist insights with the latest technological “bells
and Whistles” of the net. Now 36 months online, and receiving
up to 50, 000 hits per day, BuddhaNet generates lots of e-main traffic
and incredibly positive feedback from it’s mostly non-Buddhist
users. It’s not surprising then that Pannyavaro is a strong believer
in the potential of the net.

BUDDHANET SURFING

(http://www.buddhanet.net)

Surfing Pannyavaro’s BuddhaNet site is like
riding a slow wave as it size and spunky design ensure that some aspect
compulsively draws you in, such as its high quality gallery of Buddhist
Art, the Interactive Wheel of life (a clickable graphic interface
of the Buddha’s teachings on ” Origination” via the
Wheel of Existence”); a directory of Australian Buddhist Organizations,
listings of Buddhist retreats and courses, the Dhamma Data, a comprehensive
glossary of Buddhist terms, or the BuddhaZine - their online magazine.

Sound files of meditation instruction can be downloaded and played
back on your computer later.

BuddhaNet also contains a massive Electronic File Library where you
can download titles such as Buddhism in a Nutshell, Buddhism & the Eco-crisis, a
poem by Allen Ginsberg about meditating, a file on a Buddhist view of economics - which
turns out to be an entire book, and an article which explores Buddhism and concepts of
beauty. Given that BuddhaNet is only one of hundreds of Buddhist-related sites, its’
easy to understand there’s an abundance of suitable information for the beginner or
the scholar, available from a net connection anywhere. You can even access the entirety of
the words of the Buddha and his immediate disciples, as preserved in the Sri Lankan
version of the Pali Tipitaka (ftp://ffp.cac.psu.edu/pub/jbe/Pali).

INFORMATION JUNGLE

Information by itself doesn’t deliver enlightenment, however,
as Hazel Henderson argues in her book Paradigms in Progress: Life Beyond Economics,
focusing on mere information has led to an overload of ever-less meaningful billions of
bits of fragmented raw data, as opposed to meaningful new patterns of knowledge. Given
also that “experience” and being “present” are defining elements of
Buddhism, even if net users are accessing Buddhist ideas and absorbing them
intellectually, this isn’t enough by itself.

“We need to go beyond thinking, beyond thought, because
thoughts are just symbolic, just constructions to describe our experience of reality.
Thoughts are never reality”, explains Ven. Pannyavaro, “so even when I teach
meditation in person, its difficult to convey the sense, the need for
“immediacy”, for being present without conditioning, and so over the net,
that’ obviously a lot harder.”

“Being mindfully present with whatever you’re doing is the
key. Even when you’re online you need to be aware.”

ELECTROBUDDHA - ZEN AND NOW

Buddhism’ disseminators may be comfortable using the
appropriate technology to spread its teachings, yet they remain aware of the potential
danger of imbalance due to over-fascination with technology. According to Zenshin Roshi, a
Zen Buddhist in San Diego, the benefits of immersion in cyber reality depend upon the
spiritual life of the net user. In an online article, Technology and the Buddha Dharma,
he writes:
“Do you have an inner life? Do you relate to the forces which create
you and are you? If you do not, then immersion into cyberreality is on going to dig you a
bigger and deeper hole in the aforementioned Third Buddhist Silicon Hell. On the other
hand, if technology is but another instrument in our bodhisattva hands, then you have
bought the Upaya Pentium.”

Such incongruous associations and colourful phrases are plentiful
within Buddhist net-spheres, reflecting the melding of geeky gadgetry with the search for
ancient wisdom. We find jargon-hidden advice like “flames do not burn where there is
no fuel. And the fuel is in one’s own mind, not the mind of the offender” (a
flame is net jargon for an angry response). Interesting phrases or words such as
DigitalDharma or Dharma Bums on the net co-exist with neologisms like CyberSangha, which
is a Buddhist journal dedicated to exploring alternative methods of Buddhist practice,
especially electronic means such as the Internet.

A Sangha encompasses all sentient beings, past, future and present,
who pursue the path to spiritual liberation. Sangha also denotes the members of a
localised Buddhist Community. And now CyberSangha is used to describe that “community
on the path to spiritual liberation who have, as an additional gift, the ability to
communicate instantly without regard for their geographical proximity.”

The CyberSangha has now grown to such an extent that it’s no
longer possible to keep up with the volume of information. Rather than creating community,
more numbers have brought a wider range of opinions and the subsequent splintering of
CyberSangha into ever more specialist groups, explains Gary Ray, Editor of CyberSangha,
describing an effect the net is having on religions generally, not just Buddhism.

NEW RELIGIONS, BAD RELIGIONS

Predictably, there are plenty of other people and groups taking
advantage of the World Wide Web’s capacity for cheap, relatively easy global
publishing and networking. The capacity to attract a global audience to your very own
niche religion or virtual congregation, has tended to support a diversifying of approaches
to Buddhism, and allows controversial or specialist topics to be explored. This ease of
publishing the nets structure which allows your site to be found just as easily as those o
f established institutions, and the easy availability of interaction and feedback for
authors and readers means that the net threatens existing hierarchies and challenges the
established traditions.

“The Net offers us a voice that previously would not be
heard,” says Mark Vetanen, webmaster of Dark Zen
(http://www.teleport.com/~zennist/zennist.html), a site which aims to provide information
which is understandable to all, not just scholars or those who are familiar with certain
terms. “We use the Internet to challenge popular opinions, bad scholarship and just
downright cut mind-control groups who use Buddhist language to entrap seekers and enrich
the gurus.”

Yet diversity is great, according to Ven Pannyavaro, who feels that
the net has “stirred up the big pudding and is reviving Buddhism, helping it become
more a part of the general culture. For Pannyavaro though, the pre-internet days of
electronic bulletin boards offered more community and connecting, and a greater spirit of
sharing, a belief shared by those who have watched the Internet grow.

How does Pannyavaro respond, though, when flippant types ask whether
he’ll one day be meditating in Virtual Reality?

“I’m actually very comfortable on the net, comfortable
with the spacelessness. It’s like looking at the stars… that sense of
immensity… and I find it meditative to lose sense of bodily boundaries.”

Others can be more blunt.

“Basically, if one wants words, go to the net. If one wants
meditation, sit on your ass.”

Or as CyberSangha editor Gary Ray puts it; “I think technology
is very useful in allowing the individual to be educated as to problems and possible
solutions. But at some point you’ve got to turn everything off and start doing some
hard work.”


[This article was first
published in Conscious Living magazine, Issue No 38 March/April
1997]


https://www.lionsroar.com/new-research-explores-benefits-of-buddhist-practice-in-virtual-reality/


New research explores benefits of Buddhist practice in virtual reality

Buddhist teacher Andrew Holecek says virtual reality, just like
lucid dreaming, could be an opportunity to investigate the mind — or it
could be “super samsara.”

Meditator in virtual reality.

Researchers at MIT’s Media lab have conducted research on mindfulness practice in virtual reality. Video screen grab by Judith Amores.

What do dreams and video games have to do with Tibetan Buddhism? For
one thing, they all introduce us to “dereification” — the creeping
feeling that reality isn’t as solid as we might think. For another, they
will all come together at a workshop
led by Buddhist teacher and lucid dreaming expert Andrew Holecek at
Shambhala Mountain Center next week, where new research on the subject
will be unveilled.


Holecek will explore “dream yoga,” the Tibetan Buddhist practice of meditating in a lucid dream. In his 2016 book, Dream Yoga: Illuminating Your Life Through Lucid Dreaming and the Tibetan Yogas of Sleep,
Holecek blended traditional Buddhist teachings with modern sleep
science research. Now he’s looking at how to further incorporate Western
knowledge with the ancient tradition by exploring the potential of
virtual reality.


Earlier this year, Holecek was approached by researchers from Naropa University’s Cognitive Affective Science Lab.
The researchers were studying the relationship between lucidity — the
ability to differentiate between what is real and unreal — and emotions.
They hypothesized that people with greater lucidity would have a better
relationship with their emotions. To test the hypothesis, they
recruited research participants with a predisposition to lucidity,
including lucid dreamers like Holecek. Then they put the participants in
uncomfortable situations using virtual reality and observed the
participants’ responses.



“When you slip between these two realities — virtual reality and reality — you have a hard time determining which one is real.”

Virtual reality (VR) is a burgeoning field of technology that uses a
headset to immerse the user in a digital environment. It’s popular for
entertainment and video games, but innovators are seeing potential for
it in other fields — including Buddhism.


At Holecek’s workshop, the researchers from Naropa will present on
their findings and invite attendees to participate in their research.
Holecek envisions many more opportunities for collaboration between
Buddhists and VR developers.


“Virtual reality, like lucid dreams, can either wake us up to the
nature of reality, or pull us further into delusion,” he says. “How do
you use it for the purpose of awakening? How can we use cyberspace as a
lab for exploring the mind?”


For Holecek, this directly parallels lucid dreaming.


“Virtual reality either leads to a dystopian worldview or it leads to
a path of awakening. If we don’t take control over these technologies —
just like non-lucid dreams — they will take control over us. That’s the
definition of non-lucidity. That’s super-samsara.”


“There’s a lot of confluence with Buddhist thought,” says Holecek.
“We can use these technologies in a way that wakes us up instead of
hurling us deeper down the rabbit hole.”


In a feature on dream yoga in Buddhadharma: The Practitioner’s Quarterly,
Holecek explained that in lucid dreaming you can watch objects shift
shapes, and also confront your nightmares — both of which can help you
discern reality from illusion in your waking life. But the vividly real
experience of VR can have a dangerous side. In the case of VR, the
illusion of realism is known as “presence,” and Holecek thinks it can be
problematic.



If we engage with virtual reality and lucid dreams mindfully, Holecek says, we can discover wisdom.

“Cyberspace can be disembodied headspace,” says Holecek. “Presence in that regard is cognitive presence. It’s the same type of presence you can have when you’re in a lucid dream.”


If you get too attached to cognitive presence, you lose touch with
your body and your world. When you’re strongly attached to that
immersive virtual reality and then take off your headset, the experience
can be quite jarring — your sense of reality and illusion is shaken.


“When you slip between these two realities — virtual reality and
reality — you have a hard time determining which one is real. When you
come out of that experience, your world is dereified. It doesn’t really
feel all that great. That is the experience of ego being threatened.
It’s a very powerful intimation of teachings on emptiness.”


On the flip side, if we engage with virtual reality and lucid dreams
mindfully, says Holecek, we can discover wisdom. In his book on dream
yoga, Holecek quotes Tarthang Tulku Rinpoche to explain:



“Experiences we gain from practices we do
during our dream time can be brought into our daytime experience. For
example, we can learn to change the frightening images we see in our
dreams into peaceful forms. Using the same process, we can transmute
negative emotions we feel during the daytime into increased awareness.”


Holecek sees the same potential for virtual reality, and he hopes to
parlay that vision into a virtual reality program that teaches the
principles of dream yoga. He theorizes that it could serve as a learning
aid, so practitioners could more easily learn to wake up and practice
meditation in their dreams. Next week, he’ll meet with Tibetan Buddhist
lamas to ask for their blessing and their counsel.


Holecek isn’t the first Buddhist to see an overlap between Buddhist practice and VR. Researchers at MIT have studied how virtual reality could be used in mindfulness training. And, in an article in Lion’s Roar magazine,
Vincent Horn — cofounder of Buddhist Geeks and Meditate.io — argued
that virtual reality posts a challenge for Buddhists to build digital
technology that empowers wisdom and helps users practice the dharma.




https://www.brainyquote.com/topics/augmented_reality
Augmented Reality Quotes

Augmented Reality Quotes


I’m excited about Augmented Reality because unlike Virtual Reality,
which closes the world out, AR allows individuals to be present in the
world but hopefully allows an improvement on what’s happening presently.
Tim Cook
Excited, Which, Virtual

Virtual reality and augmented reality will change the way we shop.
Michio Kaku
Will, Virtual, Shop
Neural implants could accomplish things no external interface could:
Virtual and augmented reality with all five senses; augmentation of
human memory, attention, and learning speed; even multi-sense telepathy -
sharing what we see, hear, touch, and even perhaps what we think and
feel with others.
Ramez Naam
Memory, Virtual, Neural

Augmented reality will take some time to get right, but I do think that it’s profound.
Tim Cook
Think, Will, Some
When you drill down, blockchains are really a shared version of reality
everyone agrees on. So whether it’s a fully immersive VR experience,
augmented reality, or even Bitcoin or Ethereum in the physical world as a
shared ledger for our ‘real world,’ we’ll increasingly trust
blockchains as our basis for reality.
Fred Ehrsam
Trust, Shared, Increasingly


Social media companies must combine their mastery of the latest in
real-time, location based or augmented reality technologies in the
service of clear and consistent storytelling.
Simon Mainwaring
Storytelling, Social, Based


Augmented reality is the ‘boy who cried wolf’ of the post-Internet
world - it’s long been promised but has rarely been delivered in a
satisfying way.
Om Malik
Wolf, Been, Delivered

I do think
that fashion may end up being the ‘killer app’ for wearable augmented
reality systems. This is in part because it’s not simply task-oriented -
like finding a restaurant or where your friend is currently lounging
about - but experience-oriented. It becomes part of your life.
Jamais Cascio
About, Your, Part


I feel in love with holography, which is that you don’t have to wear
anything or carry anything. It is augmented reality, if you will.
Mary Lou Jepsen
Love, Will, Which


It seems to me so much technology could be applied to entertainment.
Augmented reality, and even just the iPad - touch-screen technology, it
was, you know, it still is extremely underused by entertainment.
Justine Bateman
Still, Could, Applied


QR codes have always been a kind of half-measure, a useful but
inelegant transitional technology; the ultimate goal is augmented
reality.
Om Malik
Always, Codes, Ultimate Goal

For true
augmented reality, the display would have to dynamically focus, which
would require additional hardware on the glasses to read your eye.
Pranav Mistry


Augmented Reality Quotes from BrainyQuote, an extensive collection of quotations by famous authors, celebrities, and newsmakers.
brainyquote.com
comments (0)
Augmented Reality Brings Kyoto’s Oldest Zen Temple into the Future
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Tipiṭaka, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: @ 8:33 pm


Augmented Reality Brings Kyoto’s Oldest Zen Temple into the Future

https://www.buddhistdoor.net/news/augmented-reality-brings-kyotorsquos-oldest-zen-temple-into-the-future

Augmented Reality Brings Kyoto’s Oldest Zen Temple into the Future


Fujin and Raijin in <i/>Wind God and Thunder God by Tawaraya Sotatsu. From kenninji.jp” style=”border-color: currentcolor; border-style: none; border-width: medium; border-image: none 100% / 1 / 0 stretch; display: block;” width=”715″ height=”476″></font></p>
	<p><span style=

Kennin-ji,
the oldest Zen temple in Kyoto has taken a step into the 21st century
with last week’s launch of the “MR Museum.” The new digital experience
offers visitors a unique new way to view and interact with the temple,
by turning static art into a living, moving holographic narrative
through the application of mixed, or augmented, reality (MR) that
includes a holographic Buddhist monk who provides an educational
commentary. 

Using 3D digital
imagery and HoloLens headsets, Tokyo-based hakuhodo-VRAR, a company
specializing in virtual and augmented reality technologies, uses MR to
bring an added dimension to the spectacular and highly influential byobu folding screen Wind God and Thunder God, a 17th century national treasure created by the renowned artist Tawaraya Sotatsu (c. 1570–c. 1640).

“The
folding screen of Fujin and Raijin is Japan’s most famous national
treasure, and we’ve used HoloLens MR technology to enable people to
‘feel’ the concept of a bountiful harvest that the work depicts, rather
than just view it,” said hakuhodo executive creative director Kazuhiro
Suda. “By overlaying the wind and rain brought by the gods of wind and
thunder around the double screen, we’ve attempted to communicate what
the artist had in mind to those viewing this masterpiece.” (Next
Reality)


Kennin-ji monk Shundo Asano, whose image was used for the MR experience, dons a HoloLens headset. From youtube.com
Kennin-ji monk Shundo Asano, whose image was used for the MR experience, dons a HoloLens headset. From youtube.com

The holographic narrative provides visitors with a new way to experience and understand Sotatsu’s 17th century masterpiece. From youtube.comhe holographic narrative provides visitors with a
new way to experience and understand Sotatsu’s 17th century masterpiece.
From youtube.com

Wind God and Thunder God,
housed at Kennin-ji, comprises a pair of bi-folded screens, each
measuring 169.8 centimeters by 154.5 centimeters, and depicting Raijin,
the Shinto god of lightning, thunder, and storms, and Fujin, the god of
wind, both rendered in ink and color on gold-foiled paper.

The
holographic narrative provides visitors with a new way to experience
and understand Sotatsu’s 17th century masterpiece, and the stories
behind its creation, all under the guidance of a holographic Kennin-ji
monk.

According to Microsoft,
which developed the HoloLens technology: “Viewers will be immersed in a
totally new way of experiencing cultural treasures as they are drawn
into a dynamic graphic narrative featuring rainclouds alive with
lightning and thunder, a lush Earth below, a vast cosmos, and other
motifs. The advanced viewing experience also includes 3D renditions of
works on the same Fujin and Raijin theme by Ogata Korin, Sakai Hoitsu
and other artists of the Rinpa school who were inspired by Tawaraya
Sotatsu, enabling viewers to compare the works.” (Mobile Nations)

“I think
it’s really wonderful to be able to experience this national treasure,
the folding screen of Fujin and Raijin in this way,” said Buddhist monk
Shundo Asano, whose image was used for the MR experience. “But I must
admit, I never imagined myself being captured in 3D in this way.” (Next
Reality)

The MR holographic
narrative at Kennin-ji ran from 22–24 February and continues at Kyoto
National Museum from 28 February–2 March.

Founded
in 1202, Kennin-ji, a major temple of the Rinzai school of Zen
Buddhism,  is considered one of the five most important Zen temples in
Kyoto. The monk Eisai (1141–1215), who is credited with introducing both
Zen Buddhism and green tea to Japan, was the temple’s founding abbot
and is buried within the grounds. A combination of Zen, Tendai, and
Shingon practices were conducted at the temple in its early years, but
Kennin-ji became a purely Zen temple under its 11th abbot, the Chinese
monk Lanxi Daolong (1213–1278). The renowned Zen master Dogen
(1200–1253), who went on to found Soto Zen, also trained at Kennin-ji.


The digital experience provides an immersive new medium for learning about cultural treasures. From youtube.comThe digital experience provides an immersive new medium for learning about cultural treasures. From youtube.com
Augmented reality helps explain the background and inspiration behind the art. From youtube.comAugmented reality helps explain the background and inspiration behind the art. From youtube.com

See More

The Oldest Zen Temple in Kyoto Kenninji
HoloLens adds mixed reality to a Japanese national treasure (engadget)
Japanese lab uses HoloLens to help people learn about art (on MSFT)
HoloLens to help bring Japanese national treasure to life with mixed reality (Mobile Nations)
Microsoft’s HoloLens Transports One of Japan’s Oldest Temples into the Future in Kyoto (Next reality)

Related news from Buddhistdoor Global

Ancient Masterpieces of Buddhist Art at Tokyo National Museum
Japanese Monk Promotes Cleaning as a Path to Well-being
Japan’s Historic Todai Temple Offers Relief for Families Living with Serious Illness
Latest Buddhist Gadget from Japan: a Fish-shaped Karaoke System for the Heart Sutra
Japanese Chef Campaigns to Preserve and Share the Buddhist Dining Tradition of Shojin Ryori


comments (0)
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Tipiṭaka, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: @ 8:33 pm

2594 Tue & 2595 17 & 18 Apr 2018 LESSON

https://m.youtube.com/watch?v=HprQbTlYHuQ

AR 101: The Basics of Augmented Reality

Published on Dec 16, 2016What exactly is augmented reality? Senior Writer Jonathan Strickland explains what AR is all about and how using digital information in the physical world can transform reality around you.
Category

https://m.youtube.com/watch?v=I3R8FV60vgI

Buddha Virtual Reality Demo Video Augmented Reality Demo

https://haptic.al/virtual-reality-meets-tibetan-buddhism-d06f28dde66e

Virtual reality meets Tibetan Buddhism
Your weekly guide to Virtuality — Newsletter #65
https://cdn-images-1.medium.com/max/1600/1*zL39RQ9oA2V3PlqkonbeGA.jpeg

What do dreams and video games have to do with Tibetan Buddhism? For one thing, they all introduce us to “dereification” — the creeping feeling that reality isn’t as solid as we might think. Buddhist teacher Andrew Holecek says virtual reality, just like lucid dreaming, could be an opportunity to investigate the mind — or it could be “super samsara.” Read more on Lion’s Roar.

https://m.youtube.com/watch?v=yWYn5xvqsQI

The power of Augmented Reality & Computer Vision - Blippar’s latest tech breakthroughs

https://m.youtube.com/watch?v=D-A1l4Jn6EY

Augmented Reality - Explained by Common Craft

https://www.ted.com/talks/nadine_hachach_haram_how_augmented_reality_could_change_the_future_of_surgery/up-next
How augmented reality could change the future of surgery

comments (0)
04/11/18
2584 Sat 7th to 2591 Sat 14 Apr 2018 LESSON in Awakeness Practices All 84,000 Khandas As Found in the Pali Suttas Traditionally the are 84,000 Dharma Doors - 84,000 ways to get Awakeness. Maybe so; certainly the Buddha taught a large number of practices that lead to Awakeness. This web page attempts to catalogue those found in the Pali Suttas (DN, MN, SN, AN, Ud & Sn 1). There are 3 sections: The discourses of Buddha are divided into 84,000, as to separate addresses. The division includes all that was spoken by Buddha.”I received from Buddha,” said Ananda, “82,000 Khandas, and from the priests 2000; these are 84,000 Khandas maintained by me.” They are divided into 275,250, as to the stanzas of the original text, and into 361,550, as to the stanzas of the commentary. All the discourses including both those of Buddha and those of the commentator, are divided into 2,547 banawaras, containing 737,000 stanzas, and 29,368,000 separate letters. http://www.buddha-vacana.org/ BuddhaSasana-The Home of Pali Buddha Vacana — The words of the Buddha — Classical Buddhism (Teachings of the Awakened One with Awareness) belong to the world, and everyone have exclusive rights: is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio Transformation and Economic Emancipation Movement followed by millions of people all over the world. Rendering exact translation as a lesson of this University in one’s mother tongue to this Google Translation https://translate.google.com and propagation entitles to become a Stream Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal. Analytic Insight-Net - FREE Online Analytic Insight-Net Tipiṭaka Research & Practice University and related NEWS through http://sarvajan.ambedkar.org in
105 CLASSICAL LANGUAGES “The first and foremost thing that must be recognised is that Hindu Society is a myth. The name Hindu is itself a foreign name. ( The just 0.1% intolerant, cunning, crooked, number one terrorists of the world, violent, militant, ever shooting, lynching, lunatic, mentally retarded rapist chitpavan brahmin RSS (Rowdy Raskshas Swayam Sevaks ) are outsiders. They are Paradesis from Bene Israeli. After gobbling the Master Key by tampering the fraud EVMs the Murderers of democratic institutions (Modi) of BJP (Brashtachar Jiyadha Psychopths have become emboldened and are indulging in all sorts of atrocities on 99.9% sarvajan Samaj including the SC/ST and Converted Religious Minorities. To stop this the Sarvajan Samaj must unite and put all efforts to bring back Ballot Papers in place of EVMs which has negated the Universal Adult Franchise and to stop the worst form of exploitation in the last 4 years and that too the last one year of Yogi’s rule in UP. we must take oath to overythrow these ant-women BJP and see these people with hatred, anger, jealousy and delusion which are defilement of the mind are put in mental asylums for their madness.)- Augmented Reality Brings Kyoto’s Oldest Zen Temple into the Future
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Tipiṭaka, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: @ 9:44 pm


2584 Sat 7th to 2591 Sat 14 Apr  2018 LESSON


in 

Awakeness Practices

All 84,000 Khandas As Found in the Pali Suttas

Traditionally
the are 84,000 Dharma Doors - 84,000 ways to get Awakeness. Maybe so;
certainly the Buddha taught a large number of practices that lead to
Awakeness. This web page attempts to catalogue those found in the Pali
Suttas (DN, MN, SN, AN, Ud & Sn 1). There are 3 sections:

The
discourses of Buddha are divided into 84,000, as to separate addresses.
The division includes all that was spoken by Buddha.”I received from
Buddha,” said Ananda, “82,000 Khandas, and  from the priests 2000; these
are 84,000 Khandas maintained by me.” They are divided into 275,250, as
to the stanzas of the original text, and into 361,550, as to the
stanzas of the commentary. All the discourses including both those of
Buddha and those of the commentator, are divided  into 2,547 banawaras,
containing 737,000 stanzas, and 29,368,000 separate letters.

http://www.buddha-vacana.org/

BuddhaSasana-The Home of Pali

 Buddha Vacana
— The words of the Buddha —
Classical Buddhism (Teachings of the Awakened One with Awareness) belong to the world, and everyone have exclusive rights:

is
the most Positive Energy of informative and research oriented site
propagating the teachings of the Awakened One with Awareness the Buddha
and on Techno-Politico-Socio Transformation and Economic Emancipation
Movement followed by millions of people all over the world.

Rendering
exact translation as a lesson of this University in one’s mother tongue
to this Google Translation https://translate.google.com and propagation
entitles to become a Stream Enterer (Sottapanna) and to attain Eternal
Bliss as a Final Goal.  Analytic Insight-Net - FREE Online Analytic
Insight-Net Tipiṭaka Research & Practice University and related NEWS
through http://sarvajan.ambedkar.org in
105 CLASSICAL LANGUAGES
 

“The first and
foremost thing that must be recognised is that
Hindu
Society is a myth. The name Hindu is itself a foreign name. ( The just
0.1% intolerant, cunning, crooked, number one terrorists of the world,
violent, militant, ever shooting, lynching, lunatic, mentally retarded
rapist chitpavan brahmin RSS (Rowdy Raskshas Swayam Sevaks ) are
outsiders. They are Paradesis from Bene
Israeli. After gobbling the Master Key by tampering the fraud EVMs the
Murderers of democratic institutions (Modi) of BJP (Brashtachar Jiyadha
Psychopths have become emboldened and are indulging in all sorts of
atrocities on 99.9% sarvajan Samaj including the SC/ST and Converted
Religious Minorities. To stop this the Sarvajan Samaj must unite and put
all efforts to bring back Ballot Papers in place of EVMs which has
negated the Universal Adult Franchise and to stop the worst form of
exploitation in the last 4 years and that too the last one year of
Yogi’s rule in UP. we must take oath to overythrow these ant-women BJP
and see these people with hatred, anger, jealousy and delusion which are
defilement of the mind are put in mental asylums for their madness.)

https://www.buddhistdoor.net/news/augmented-reality-brings-kyotorsquos-oldest-zen-temple-into-the-future


Augmented Reality Brings Kyoto’s Oldest Zen Temple into the Future

Fujin and Raijin in <i/>Wind God and Thunder God by Tawaraya Sotatsu. From kenninji.jp” style=”border-color: currentcolor; border-style: none; border-width: medium; border-image: none 100% / 1 / 0 stretch; display: block;” width=”715″ height=”476″></span></p>
<span style=

Kennin-ji,
the oldest Zen temple in Kyoto has taken a step into the 21st century
with last week’s launch of the “MR Museum.” The new digital experience
offers visitors a unique new way to view and interact with the temple,
by turning static art into a living, moving holographic narrative
through the application of mixed, or augmented, reality (MR) that
includes a holographic Buddhist monk who provides an educational
commentary. 

Using 3D digital
imagery and HoloLens headsets, Tokyo-based hakuhodo-VRAR, a company
specializing in virtual and augmented reality technologies, uses MR to
bring an added dimension to the spectacular and highly influential byobu folding screen Wind God and Thunder God, a 17th century national treasure created by the renowned artist Tawaraya Sotatsu (c. 1570–c. 1640).

“The
folding screen of Fujin and Raijin is Japan’s most famous national
treasure, and we’ve used HoloLens MR technology to enable people to
‘feel’ the concept of a bountiful harvest that the work depicts, rather
than just view it,” said hakuhodo executive creative director Kazuhiro
Suda. “By overlaying the wind and rain brought by the gods of wind and
thunder around the double screen, we’ve attempted to communicate what
the artist had in mind to those viewing this masterpiece.” (Next
Reality)


Kennin-ji monk Shundo Asano, whose image was used for the MR experience, dons a HoloLens headset. From youtube.com
Kennin-ji monk Shundo Asano, whose image was used for the MR experience, dons a HoloLens headset. From youtube.com

The holographic narrative provides visitors with a new way to experience and understand Sotatsu’s 17th century masterpiece. From youtube.comhe holographic narrative provides visitors with a
new way to experience and understand Sotatsu’s 17th century masterpiece.
From youtube.com

Wind God and Thunder God,
housed at Kennin-ji, comprises a pair of bi-folded screens, each
measuring 169.8 centimeters by 154.5 centimeters, and depicting Raijin,
the Shinto god of lightning, thunder, and storms, and Fujin, the god of
wind, both rendered in ink and color on gold-foiled paper.

The
holographic narrative provides visitors with a new way to experience
and understand Sotatsu’s 17th century masterpiece, and the stories
behind its creation, all under the guidance of a holographic Kennin-ji
monk.

According to Microsoft,
which developed the HoloLens technology: “Viewers will be immersed in a
totally new way of experiencing cultural treasures as they are drawn
into a dynamic graphic narrative featuring rainclouds alive with
lightning and thunder, a lush Earth below, a vast cosmos, and other
motifs. The advanced viewing experience also includes 3D renditions of
works on the same Fujin and Raijin theme by Ogata Korin, Sakai Hoitsu
and other artists of the Rinpa school who were inspired by Tawaraya
Sotatsu, enabling viewers to compare the works.” (Mobile Nations)

“I think
it’s really wonderful to be able to experience this national treasure,
the folding screen of Fujin and Raijin in this way,” said Buddhist monk
Shundo Asano, whose image was used for the MR experience. “But I must
admit, I never imagined myself being captured in 3D in this way.” (Next
Reality)

The MR holographic
narrative at Kennin-ji ran from 22–24 February and continues at Kyoto
National Museum from 28 February–2 March.

Founded
in 1202, Kennin-ji, a major temple of the Rinzai school of Zen
Buddhism,  is considered one of the five most important Zen temples in
Kyoto. The monk Eisai (1141–1215), who is credited with introducing both
Zen Buddhism and green tea to Japan, was the temple’s founding abbot
and is buried within the grounds. A combination of Zen, Tendai, and
Shingon practices were conducted at the temple in its early years, but
Kennin-ji became a purely Zen temple under its 11th abbot, the Chinese
monk Lanxi Daolong (1213–1278). The renowned Zen master Dogen
(1200–1253), who went on to found Soto Zen, also trained at Kennin-ji.


The digital experience provides an immersive new medium for learning about cultural treasures. From youtube.comThe digital experience provides an immersive new medium for learning about cultural treasures. From youtube.com
Augmented reality helps explain the background and inspiration behind the art. From youtube.comAugmented reality helps explain the background and inspiration behind the art. From youtube.com

See More

The Oldest Zen Temple in Kyoto Kenninji
HoloLens adds mixed reality to a Japanese national treasure (engadget)
Japanese lab uses HoloLens to help people learn about art (on MSFT)
HoloLens to help bring Japanese national treasure to life with mixed reality (Mobile Nations)
Microsoft’s HoloLens Transports One of Japan’s Oldest Temples into the Future in Kyoto (Next reality)

Related news from Buddhistdoor Global

Ancient Masterpieces of Buddhist Art at Tokyo National Museum
Japanese Monk Promotes Cleaning as a Path to Well-being
Japan’s Historic Todai Temple Offers Relief for Families Living with Serious Illness
Latest Buddhist Gadget from Japan: a Fish-shaped Karaoke System for the Heart Sutra
Japanese Chef Campaigns to Preserve and Share the Buddhist Dining Tradition of Shojin Ryori



https://drambedkarbooks.com/2011/05/17/best-wishes-for-the-buddhas-2600th-jayanti/
I also take refuge in the words of the Buddha to be your own guide. Take
refuge in your own reason. Do not listen to the advice of others. Do
not succumb to others. Be truthful and take refuge in the truth. Never
surrender to anything. If you keep in mind this message of Lord Buddha
at this juncture, I am sure, your decision will not be wrong. (Babasaheb
Ambedkar in 1936 at Dadar Mumbai)

https://techfactslive.com/happy-ambedkar-jayanti-images-2017-inspirational-motivational-quotes/25549/

Dr Babasaheb Ambedkar Jayanti Quotes

Inspirational Ambedkar Jayanti Quotes


Ambedkar quotes, ambedkar purpose of life quote, purpose of life quote, human life quote, ambedkar inspirational quotes
https://techfactslive.com/happy-ambedkar-jayanti-sms-wishes-bhim-jayanti-messages-english-hindi/25538/


Ambedkar Jayanti Messages / SMS 2018

Ambedkar Jayanti
is celebrated by the people with great enthusiasm as a festival every
year on 14th April. The day is celebrated to honour the birthday of Dr
Bhimrao Ramji Ambedkar and his contributions done for the Prabuddha Bharath  people.
This year marks the 127th birthday anniversary celebration and to
remember his memories. The best Ambedkar Jayanti SMS in English and Hindi, and Happy Ambedkar Jayanti Wishes .

Ambedkar Jayanti Quotes 2017

He was born in the year 1891,
and it was a very big moment for the people of Prabuddha Bharath. The day has been
declaring as a public holiday every year all over the Country. As of like
every year the people of the whol;e country pay homage to his statue at the Parliament House in New
Delhi and all over the country.Ambedkar Jayanti Wishes

Ambedkar Jayanti SMS
People worship Ambedkar  by keeping his statue or photo in their home. Show your respect by sending Bhim Jayanti SMS
for Whatsapp Face Book, Twitter, and also Dr Ambedkar jayanti wishes and spread the
inspiration of him. At this day people make a parade by keeping his
statue in front, and also enjoy dancing using dhol. The people of Prabuddha Bharath
celebrate Ambedkar Jayanti remember his enormous contributions for the
poor people.


Dr Bhimrao Ambedkar is considered as the father of
Indian Constitution who had sketched the Marvellous Modern Constitution of India. Ambedkar
was the great human rights activists who were born on 14th of April in
the year 1891. Share Ambedkar Jayanti Messagesin English through social
media.
Bhim Jayanti SMS

Ambedkar religion quotes, ambedkar equality quote, ambedkar purpose of religion quote, ambedkar quote

men are mortal quotes, ambedkar quote on ideas, ideas are immortal quotes, ideas quotes, inspiring quotes


http://www.freepressjournal.in/…/16-famous-quotes-by…/824090
1. “They cannot make history who forget history”.

2. “Be Educated, Be Organised and Be Agitated”
3. “I like the religion that teaches liberty, equality and fraternity”

4. “Life should be great rather than long”.

5. “If I find the constitution being misused, I shall be the first to burn it.”

6. “Cultivation of mind should be the ultimate aim of human existence”.

7. “If you believe in living a respectable life, you believe in self-help which is the best help”.


8. “We must stand on our own feet and fight as best as we can for our
rights. So carry on your agitation and organize your forces. Power and
prestige will come to you through struggle”.

9. “The history of India is nothing but a history of a mortal conflict between Buddhism and Brahminism”.

10. “I measure the progress of a community by the degree of progress which women have achieved.”
11. “Men are mortal. So are ideas. An idea needs propagation as much as
a plant needs watering. Otherwise both will wither and die.”

12.
“Every man who repeats the dogma of Mill that one country is no fit to
rule another country must admit that one class is not fit to rule
another class.”


13. “The relationship between husband and wife should be one of closest friends.”


14. “Political tyranny is nothing compared to the social tyranny and a
reformer who defies society is a more courageous man than a politician
who defies Government.”

15. “A great man is different from an eminent one in that he is ready to be the servant of the society.”

16. “Law and order are the medicine of the body politic and when the body politic gets sick, medicine must be administered.”

https://www.huffingtonpost.in/2017/04/14/30-ambedkar-quotes-that-may-surprise-the-bjp_a_22039425/


30 Ambedkar Quotes That Must and Should  Surprise The BJP (Brashtachar Jiyadha Psychopaths)

“Hindu raj must be prevented at any cost,” wrote Ambedkar.

The
Brashtachar Jiyadha Psychopaths (BJP) and the Murderer of democratic
institution (Modi) plans to celebrate Marvellous Modern Constitutional
hero Bhim Rao Ambedkar’s  birthday. It is surprising that they are doing
so, because the
BJP’s Stealth, shadowy, discriminatory  hindutva cult agenda is at odds
with what Ambedkar wrote on Hinduism,
Hindu nationalism, even beef-eating. Here are 30 Ambedkar quotes that
may actually surprise the BJP.

On Hinduism and caste

  1. “The
    first and foremost thing that must be recognised is that
    Hindu
    Society is a myth. The name Hindu is itself a foreign name. ( The just
    0.1% intolerant, cunning, crooked, number one terrorists of the world,
    violent, militant, ever shooting, lynching, lunatic, mentally retarded
    rapist chitpavan brahmin RSS (Rowdy Raskshas Swayam Sevaks ) are
    outsiders. They are Paradesis from Bene
    Israeli. After gobbling the Master Key by tampering the fraud EVMs the
    Murderers of democratic institutions (Modi) of BJP (Brashtachar Jiyadha
    Psychopths have become emboldened and are indulging in all sorts of
    atrocities on 99.9% sarvajan Samaj including the SC/ST and Converted
    Religious Minorities. To stop this the Sarvajan Samaj must unite and put
    all efforts to bring back Ballot Papers in place of EVMs which has
    negated the Universal Adult Franchise and to stop the worst form of
    exploitation in the last 4 years and that too the last one year of
    Yogi’s rule in UP. we must take oath to overythrow these ant-women BJP
    and see these people with hatred, anger, jealousy and delusion which are
    defilement of the mind are put in mental asylums for their madness.)
  2. It was
    given by the Mohammedans to the natives for the purpose of
    distinguishing themselves [from them]. It does not occur in any Sanskrit
    work prior to the Mohammedan invasion. They did not feel the necessity
    of a common name, because they had no conception of their having
    constituted a community. Hindu Society as such does not exist. It is
    only a collection of castes. Each caste is conscious of its existence.
    Its survival is the be-all and end-all of its existence. Castes do not
    even form a federation. A caste has no feeling that it is affiliated to
    other castes, except when there is a Hindu-Muslim riot. On all other
    occasions each caste endeavours to segregate itself and to distinguish
    itself from other castes.”
  3. “The world owes much to rebels who would dare to argue in the face
    of the pontiff and insist that he is not infallible. I do not care about
    the credit which every progressive society must give to its rebels. I
    shall be satisfied if I make the Hindus realise that they are the sick
    men of India, and that their sickness is causing danger to the health
    and happiness of other Indians.”
  4. “Each caste not only dines among itself and marries among itself,
    but each caste prescribes its own distinctive dress. What other
    explanation can there be of the innumerable styles of dress worn by the
    men and women of India, which so amuse the tourists? Indeed the ideal
    Hindu must be like a rat living in his own hole, refusing to have any
    contact with others. There is an utter lack among the Hindus of what the
    sociologists call “consciousness of kind.” There is no Hindu
    consciousness of kind. In every Hindu the consciousness that exists is
    the consciousness of his caste. That is the reason why the Hindus cannot
    be said to form a society or a nation.”
  5. “Anyone who relies on an attempt to turn the members of
    the caste Hindus into better men by improving their personal character
    is in my judgment wasting his energy and bugging an illusion.”
  6. “The Hindus criticise the Mohammedans for having spread
    their religion by the use of the sword. They also ridicule Christianity
    on the score of the Inquisition. But really speaking, who is better and
    more worthy of our respect–the Mohammedans and Christians who attempted
    to thrust down the throats of unwilling persons what they regarded as
    necessary for their salvation, or the Hindu who would not spread the
    light, who would endeavour to keep others in darkness, who would not
    consent to share his intellectual and social inheritance with those who
    are ready and willing to make it a part of their own make-up? I have no
    hesitation in saying that if the Mohammedan has been cruel, the Hindu
    has been mean; and meanness is worse than cruelty.”
  7. “To put the matter in general terms, Hinduism and social
    union are incompatible. By its very genius Hinduism believes in social
    separation, which is another name for social disunity and even creates
    social separation. If Hindus wish to be one, they will have to discard
    Hinduism. They cannot be one without violating Hinduism. Hinduism is the
    greatest obstacle to Hindu Unity. Hinduism cannot create that longing
    to belong which is the basis of all social unity. On the contrary
    Hinduism creates an eagerness to separate.”



Tag: augmented reality


Andrew’s Spring 2018 Update

Fall and
winter terms were an exciting time for me, with the arrival of our new
3D printer and the in-class trial of one of my Augmented Reality (AR)
applications. Spring term will be just as exciting but a bit more
virtual for me, as I will be spending time developing virtual
experiences for Psychology and making virtual proteins a reality.

Spring term will also see more
development and another full trial of our Biochemistry AR application.
Working together with Rou-Jia Sung, we will be developing additional
modules for use within the Intro to Biochemistry course this term. On
this front, we will also be applying for a NSF grant to fund further
research into the use of AR within a classroom setting. Excitingly, the
AR application will be presented twice this term at the
Online Learning Consortium (OLC) in Nashville and at the Society for the Advancement of Biology Education Research (SABER).

Spring will also be an exciting time
for me personally. Now I am settled in Carleton, and having worked with
the wonderful librarians, I am about to embark on writing my third book
Visualizations in Cultural Heritage.
The book will look at the history and development of the multitude of
visualizations employed within the Cultural Heritage field.



Above us only digital sky: Augmenting Real Life


Time for my second post. This post is a lot later than expected; I still haven’t got this blogging down yet.

As part of the fun new tech we have been purchasing at Carleton, we managed to get a hold of a Hololens. Unlike the HTC Vive,
which is VR, the Hololens is AR (Augmented Reality). The Hololens is an
impressive piece of kit and one I am the most excited about. According
to Microsoft (its developer), the Hololens is “the first self-contained,
holographic computer, enabling you to engage with your digital content
and interact with holograms in the world around you.” In normal terms,
it is a tiny computer attached to a set of glass lenses, which look like
a very futuristic headset.

These lenses are where the magic
happens. The Hololens has three layered screens for Red, Green and Blue
channels, which are combined to render full-color objects. The onboard
computer uses an inertial measurement unit to calculate the location of
you and the “holographic” object within your surrounds. This technology
work in a similar way to AR on your cell phone with games like Pokemon Go and Ingress.

The Hololens opens up some
fascinating teaching possibilities. Unlike the Vive and VR, which is
very isolating and a single users experience, the Hololens and AR can be
developed to be a multi-user experience. This multi-user experience
enables to each Hololens to view the same 3D, providing some exciting
possibilities within the class.

One of the first projects we worked
on was to develop an AR model of the Piper J3 Cub used to train Carleton
students in the 1940-50s. This was a part of a museum display for
Sesquicentennial celebrations. The original idea of this project was to
utilize the VR and HTC Vive, but I felt the Hololens would be more fun
for visitors and would still allow them to be present within the space.
Thank you to PEPS for editing one of my favorite videos using the Hololens.

Video from Piper Cub J3 (https://vimeo.com/189338455). Watch this space for more fun videos!

 



dh2017 Recap

Sarah and Celeste give thumbs up next to their poster for dh2017

This month, Sarah Calhoun and I attended dh2017 in Montreal to present a prototype augmented reality app co-developed with Andrew Wilson and Adam Kral. Our poster and additional resources are linked here, but here’s the synopsis:

Our goal was to create an augmented
reality app that could better visualize complex and multiple
temporalities AND be an easy reusable resource for classroom use. We
chose a mural painted in a Thai Buddhist temple in the UK as our case
study because of its layered iconography: the mural depicts the Buddha’s
defeat of Mara, but the painter chose to include anachronistic elements
including machine guns, Vincent Van Gogh, and a rocket ship. We wanted a
way to highlight both the historical references, which could be plotted
along a traditional chronological timeline, and the temporality of
Buddha’s history which could not.

We got useful and positive feedback
from the poster session at dh, as well as additional ideas for refining
and extending the app from attending several sessions. Our next steps
are to clean up some of the identified bugs and do several rounds of
user testing with faculty, staff, and students to clarify how we
proceed.  

Kral, a rising sophomore, did the
bulk of the development work over the summer: learning Unity and
building it out in AR Toolkit.
His account of what he built is posted here, and we plan to continue building on Adam’s work and thank him for his efforts!

 



Student Post: Adam Kral on AR and VR Development

Guest post by Adam Kral (’20) on his summer work for Academic Technology.

So far over the summer I have been working on two projects: an
augmented reality app to display images related to Buddhism and a sky
diving simulator in virtual reality. Both projects have been built using
the Unity game engine. The Buddhism app started with a two-dimensional
slider that manipulated an image above it, as shown below.

screenshot of Buddhism app in development

I then converted this app to use augmented reality using AR Toolkit
5. When the camera is shown the background image, the images are now
shown in three-dimensional space. The slider has been replaced with a
joystick to manipulate the images. The finished product is shown below.

screenshot of Buddhism time app at end of phase 1

In addition to this AR app, I have been building a virtual reality
sky diving simulator for the HTC Vive. The player controls their drag,
x-y movement, and rotation via the movement of the controllers. This
movement is tracked by determining the controllers’ positional relation
to the headset. There is still work that needs to be done, such as
adding colliders and textures to buildings. Some screenshots from inside
the headset are below.



proposal accepted for dh2017!

photograph of temple wall with Buddhist art and alter in foreground

I’m thrilled to say that Andrew Wilson, Sarah Calhoun, and I had our poster proposal accepted for dh2017 in Montreal!
We’re experimenting with augmented reality for representing complex
temporalities in Buddhist temple murals, and creating lower barrier to
entry teaching modules using AR.

Our poster will outline our theoretical framework, detail our development process using Vuforia,
and provide possible avenues for further lines of inquiry and
applications for temporal visualizations. We’ll include static images of
the AR experience, as well as ways to access our project remotely.

We identify two main problems that this initial experiment will
address. The first is the issue of visualizing multiple temporalities.
Our motivating questions are: what are the visual and spatial
relationships between the chronological story of the Buddha defeating
Mara given how some Buddhists believe that the Buddha is personal and
eternal and always present throughout time? How is that expressed in the
mural through a wide range of artistic styles and historical
references? These questions will be answered through the course of our
research.

The second problem is a more practical question of how to use
augmented reality to further research and teaching of these complex
cultural concepts when both the visual and technical resources are
limited. We intend to use the extant low-res photographs available of
the Defeat of Mara temple mural and the augmented reality framework
Vuforia to create a cross-platform experience of the religious
expression. This will allow users to see and select individual elements
in the mural (such as the Mona Lisa or the spaceship) and engage with
the different ways one can order and make meaning out of the varied
chronologies and temporal references. Vuforia allows us to use an
existing framework that has the benefit of being accessible on multiple
platforms. We believe this is necessary for facilitating the adoption of
augmented reality for classroom and preliminary research uses.


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04/06/18
2583 Fri 6th Apr 2018 LESSON in 38 Classical Hindi- क्लासिकल हिंदी Awakeness Practices All 84,000 Khandas As Found in the Pali Suttas Traditionally the are 84,000 Dharma Doors - 84,000 ways to get Awakeness. Maybe so; certainly the Buddha taught a large number of practices that lead to Awakeness. This web page attempts to catalogue those found in the Pali Suttas (DN, MN, SN, AN, Ud & Sn 1). There are 3 sections: The discourses of Buddha are divided into 84,000, as to separate addresses. The division includes all that was spoken by Buddha.”I received from Buddha,” said Ananda, “82,000 Khandas, and from the priests 2000; these are 84,000 Khandas maintained by me.” They are divided into 275,250, as to the stanzas of the original text, and into 361,550, as to the stanzas of the commentary. All the discourses including both those of Buddha and those of the commentator, are divided into 2,547 banawaras, containing 737,000 stanzas, and 29,368,000 separate letters. http://www.buddha-vacana.org/ BuddhaSasana-The Home of Pali Buddha Vacana — The words of the Buddha — Classical Buddhism (Teachings of the Awakened One with Awareness) belong to the world, and everyone have exclusive rights: is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio Transformation and Economic Emancipation Movement followed by millions of people all over the world. Rendering exact translation as a lesson of this University in one’s mother tongue to this Google Translation https://translate.google.com and propagation entitles to become a Stream Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal. Analytic Insight-Net - FREE Online Analytic Insight-Net Tipiṭaka Research & Practice University and related NEWS through 
http://sarvajan.ambedkar.org 
in
 105 CLASSICAL LANGUAGES
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Tipiṭaka, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: @ 3:51 am

2583 Fri 6th Apr  2018 LESSON


in  38 Classical Hindi- क्लासिकल हिंदी

Awakeness Practices

All 84,000 Khandas As Found in the Pali Suttas

Traditionally
the are 84,000 Dharma Doors - 84,000 ways to get Awakeness. Maybe so;
certainly the Buddha taught a large number of practices that lead to
Awakeness. This web page attempts to catalogue those found in the Pali
Suttas (DN, MN, SN, AN, Ud & Sn 1). There are 3 sections:

The
discourses of Buddha are divided into 84,000, as to separate addresses.
The division includes all that was spoken by Buddha.”I received from
Buddha,” said Ananda, “82,000 Khandas, and  from the priests 2000; these
are 84,000 Khandas maintained by me.” They are divided into 275,250, as
to the stanzas of the original text, and into 361,550, as to the
stanzas of the commentary. All the discourses including both those of
Buddha and those of the commentator, are divided  into 2,547 banawaras,
containing 737,000 stanzas, and 29,368,000 separate letters.

http://www.buddha-vacana.org/

BuddhaSasana-The Home of Pali

 Buddha Vacana
— The words of the Buddha —
Classical Buddhism (Teachings of the Awakened One with Awareness) belong to the world, and everyone have exclusive rights:

is
the most Positive Energy of informative and research oriented site
propagating the teachings of the Awakened One with Awareness the Buddha
and on Techno-Politico-Socio Transformation and Economic Emancipation
Movement followed by millions of people all over the world.

Rendering
exact translation as a lesson of this University in one’s mother tongue
to this Google Translation https://translate.google.com and propagation
entitles to become a Stream Enterer (Sottapanna) and to attain Eternal
Bliss as a Final Goal.  Analytic Insight-Net - FREE Online Analytic
Insight-Net Tipiṭaka Research & Practice University and related NEWS
through 
http://sarvajan.ambedkar.org 
in
 105 CLASSICAL LANGUAGES
 

Buddha

Buddha

Buddha

Buddha

Buddha

Buddha


Buddha


38 Classical Hindi
38 क्लासिकल हिंदी

2580 मंगल 2582 गुरु 3rd से 5 अप्रैल 2018 पाठ

http://www.orgsites.com/oh/awakenedone/

अविवेकी प्रथाएं

पली सूतस में पाए गए सभी 84,000 खण्डस

परंपरागत रूप से 84,000 धर्म के द्वार हैं- अवचेतन पाने के लिए 84,000 तरीके संभावित हो; निश्चित रूप से बुद्ध ने बड़ी संख्या में प्रथाओं को पढ़ाया, जो कि Awakeness यह वेब पेज पाली सूतस (डीएन, एमएन, एसएन, एएन, उद और एस 1 1) में पाए जाने वाले लोगों की सूची का प्रयास करता है। 3 अनुभाग हैं:

बुद्ध के प्रवचन को अलग-अलग पते के रूप में 84,000 में विभाजित किया गया है। इस
प्रभाग में बुद्ध द्वारा बोली जाने वाली सभी बातें शामिल हैं। “मैंने
बुद्ध से प्राप्त किया,” आनंद ने कहा, “82,000 खण्डस, और पुजारी 2000 से;
ये
मेरे द्वारा बनाए गए 84,000 खंडा हैं। “वे 275,250 में विभाजित किए गए
हैं, मूल पाठ के पदों के अनुसार, और 361,550 में, कमेंटरी के पदों के
अनुसार
बुद्ध और टीकाकारों के दोनों सहित सभी प्रवचनों को 2,547 बन्नारों में
विभाजित किया गया है, जिसमें 737,000 पन्नों और 29,368,000 अलग-अलग पत्र
शामिल हैं।

http://www.buddha-vacana.org/

बुद्धसासन-पाली का घर

 बुद्ध Vacana
- बुद्ध के शब्द -
शास्त्रीय बौद्ध धर्म (जागरूकता के साथ जागृत एक की शिक्षा) दुनिया से संबंधित हैं, और सभी के पास अनन्य अधिकार हैं:

जागरूकता, बुद्ध और तकनीक-राजनीतिक-सामाजिक परिवर्तन और आर्थिक मुक्ति
आंदोलन के साथ जागृत व्यक्तियों की शिक्षाओं का प्रचार करने वाली दुनिया भर
में लाखों लोगों द्वारा पीछा जानकारीपूर्ण और अनुसंधान उन्मुख साइट की
सबसे सकारात्मक ऊर्जा है।

इस
यूनिवर्सिटी के एक पाठ के रूप में सटीक अनुवाद को Google अनुवादः
https://translate.google.com पर प्रसारित करें और एक स्ट्रीम इनटेरर
(सॉटापन्ना) बनने के लिए और अंतिम लक्ष्य के रूप में अनन्त आनंद प्राप्त
करने के लिए प्रचार प्राप्त करें।
विश्लेषणात्मक अंतर्दृष्टि-नेट - मुफ़्त ऑनलाइन विश्लेषणात्मक
अंतर्दृष्टि-निट टिपिका रिसर्च एंड प्रैक्टिस यूनिवर्सिटी और संबंधित न्यूज
द्वारा 105 क्लासिक भाषाओं में http://svajan.ambedkar.org के माध्यम से

 बुद्ध Vacana
- बुद्ध के शब्द -
पाली ऑनलाइन निःशुल्क और आसान तरीके से जानें

यह
वेबसाइट उन लोगों को समर्पित है जो पाली भाषा की मूलभूत बातें सीख कर
बुद्ध के शब्दों को बेहतर समझना चाहते हैं, लेकिन इसके लिए उनके पास ज्यादा
समय नहीं है।
विचार
यह है कि यदि उनके उद्देश्य केवल पाली ग्रंथों को पढ़ने और उन्हें समझने
के लिए उचित महसूस करने के लिए सक्षम हो गए हैं, भले ही उस व्याकरण संबंधी
नियमों के सभी मिनट विवरणों को शामिल नहीं किया गया हो, उन्हें वास्तव में
बहुत खर्च करने की आवश्यकता नहीं है
कई घबराहट और संयुग्मन जैसी चीजों को शामिल करते हुए थकाऊ व्याकरणीय सिद्धांत के हतोत्साहित सीखने के साथ संघर्ष करने का समय

उस
स्थिति में, सबसे महत्वपूर्ण पली शब्दों के अर्थ को जानने के लिए खुद को
सीमित करने के लिए पर्याप्त है, क्योंकि पढ़ने का बार-बार अनुभव सबसे
सामान्य वाक्य संरचनाओं का अनुभवजन्य और सहज ज्ञान युक्त समझ प्रदान करता
है।
इस प्रकार वे अपने स्वयं के अध्ययन के समय, अवधि, आवृत्ति, सामग्री और गहराई को चुनने के लिए, स्वतः ऑटोडिडेट्स बनने में सक्षम हैं।

बुद्ध
Vacana की उनकी समझ अधिक सटीक हो जाएगी क्योंकि वे आसानी से सीखते हैं और
नियमित रूप से पढ़ने के तरीकों से शब्दों और बुद्ध के सिद्धांतों में
महत्वपूर्ण सूत्रों को याद करते हैं।
उनके सीखने और प्रेरणा से वे मिलते हैं और गहराई से बढ़ेगा क्योंकि शिक्षक के संदेश में उनकी ग्रहणशीलता में सुधार होगा।

अस्वीकरण: यह वेबसाइट एक स्व-ऑडिट द्वारा बनाई गई है और ऑटोऑडिडेट्स के लिए है। वेबमास्टर
ने किसी आधिकारिक पाली पाठ्यक्रम का पालन नहीं किया है और कोई दावा नहीं
है कि यहां प्रस्तुत सभी जानकारी त्रुटियों से पूरी तरह मुक्त है।
जो लोग अकादमिक परिशुद्धता चाहते हैं वे एक औपचारिक पाली पाठ्यक्रम में शामिल होने पर विचार कर सकते हैं। अगर पाठक किसी भी गलती को नोटिस करते हैं, तो वे ‘संपर्क’ के तहत उल्लिखित मेलबॉक्स के माध्यम से वेबमास्टर का आभारी होंगे।

सुत्ता पिकाका - दीघा निकारा

डीएन 9 -
पोपपाद सुत्ता
{} अंश
- पौधपाद के प्रश्न -

पोपाधडा ने संन की प्रकृति को पुनः प्राप्त करने वाले विभिन्न प्रश्न पूछे।
नोट: सादे ग्रंथों

http://www.buddha-vacana.org/suttapitaka.html
 
सुट्टा पिकाका
- प्रवचन की टोकरी -
[सूत: व्याख्यान]

सुट्टा पिकाका में धम्म के संबंध में बुद्ध की शिक्षा का सार शामिल है। इसमें दस हज़ार सूते से अधिक शामिल हैं यह पांच संग्रहों में विभाजित है जिसे निकियास कहा जाता है।

दीघा निकारा
    
[दीघा: लम्बी] दीघा निकारा बुद्ध द्वारा दिए गए सबसे लंबे समय के 34 वार्ताएं इकट्ठा करते हैं। विभिन्न संकेत हैं कि उनमें से बहुत से मूल मूलधन और संदिग्ध प्रामाणिकता के देर से बढ़ रहे हैं।
मेजहिमा निकारा
    
[मज्जिमः मध्यम] मर्जिमा निकारा विभिन्न मामलों से संबंधित मध्यवर्ती लंबाई के बुद्ध के 152 प्रवचन इकट्ठा करती है।
सैटुटा निकारा
    
[समयुक्ता: समूह] सैयदुता निकारा अपने विषय के अनुसार सूत इकट्ठा करते हैं, जिसमें 56 उप-समूह होते हैं जिन्हें सयुत्त कहते हैं। इसमें चर लंबाई के तीन हजार से अधिक व्याख्यान शामिल हैं, लेकिन आम तौर पर अपेक्षाकृत कम।

अंगुरा निकारा

    [एजी: कारक | उत्तारा:
अतिरिक्त] अंगुरा निकारा को ग्यारह उप-समूहों में निपटा नाम दिया गया है,
उनमें से प्रत्येक ने पूर्ववर्ती निपाता के विरुद्ध एक अतिरिक्त कारक की
गणनाओं को शामिल करने वाले प्रवचन इकट्ठा किए हैं।
इसमें हजारों सूता हैं जो आम तौर पर कम होते हैं।

खुदाक निकारा

    [खुद्ध:
छोटा, छोटा] खुधक निकारा लघु ग्रंथों को माना जाता है और इसे दो स्तरों से
समझा जाता है: धम्मपद, उदाना, इतिवत्तक, सूत्ता निपाता, थरगाथा-थिरागथ और
जाटका प्राचीन स्तर की रचना करते हैं, जबकि अन्य किताबें देर से बढ़ जाती
हैं और उनकी प्रामाणिकता
अधिक संदिग्ध है

http://www.buddha-vacana.org/formulae.html

पाली फॉर्मूला

यह
दृश्य जिस पर यह काम है, वह यह है कि सूत के अनुच्छेद जिन्हें बुद्ध
द्वारा बार-बार चारोंकारियों में दोहराया जाता है, यह दर्शाता है कि उनके
शिक्षण में रुचि के सबसे योग्य होने के नाते उन्हें क्या माना जाता है।
, और उसी समय के रूप में जो अपने सटीक शब्दों को सटीकता से दर्शाता है उनमें से आठ को गाका-मोग्गलन सूत्ता (एमएन 107) में पढ़ाया जाता है और
प्रशिक्षण के तहत एक के लिए सिक्का पिपिदा या पथ के रूप में वर्णित किया
जाता है, जो व्यावहारिक तौर पर चौथे घोण को सभी तरह से नवप्रभुता का
नेतृत्व करता है।

सेखा पाईपदा - प्रशिक्षण के तहत एक के लिए पथ

बुद्ध द्वारा निर्धारित मुख्य प्रथाओं के कदम से कदम परिभाषित करने वाले बारह सूत्र सफलतापूर्वक प्रगति करने के इच्छुक व्यक्ति के लिए यह मौलिक महत्व है,
क्योंकि इसमें निर्देश हैं जो एक कुशल अभ्यास के लिए अनिवार्य परिस्थितियों
को स्थापित करने के लिए ध्यानकर्ता को सक्षम करेगा।

अनपनानसति - सांस की जागरूकता
    
ब्रह्मा द्वारा सभी प्रकार के हितों के लिए आनापानसती की प्रथा का
अत्यधिक अनुशंसित है और यहां आप उसे दिए गए निर्देशों को ठीक से समझ सकते
हैं।
Anussati - पुनरावृत्ति
    
यहां हमारे पास बुद्ध (≈140 occ।), धम्म (≈ 90 गुणा) और संघ (≈45 गुणा) का मानक वर्णन है।
अप्पाड़ा सीटोवमुत्ति - मन की असीम मुक्तता
    
बुद्ध ने अक्सर चार अपमाना सेतोवोमुट्टियों के अभ्यास की प्रशंसा की है,
जो कि खतरों से संरक्षण लाने के लिए और ब्रह्मलोक की ओर अग्रसर होने के लिए
प्रतिष्ठित हैं।
अराहत - अर्रपंथशिप
    
यह स्टॉक फॉर्मूला है जिसके द्वारा अरहतह की प्राप्ति को सूत्तों में वर्णित किया गया है।
अरीया सिलखखंड - सदाचार के महान कुल
    
भिक्खों द्वारा पालन किए जाने वाले विभिन्न नियम
अरुपजजना - द फॉर्मलेस झांस
    
यहां चौथे घोड़ा से परे समाधि के अवशोषण का वर्णन करने वाले स्टॉक
फॉर्मूले हैं, जिन्हें अंततः पाली लिटरेचर में अरपजजान के रूप में संदर्भित
किया जाता है।
Āस्वतान ख्यान्ना - आसवों के विनाश का ज्ञान
    
आसावों के विनाश का ज्ञान: अरहांत्प
भोजने मैटनाकुटा - भोजन में मॉडरेशन
    
भोजन में संयम: खाने के लिए उचित मात्रा जानने के लिए
कत्तारो झना - चार झांसान
    
चार हिंदुओं: एक सुखद स्थायी होने
इंड्रीशू गुट्टावाराटा - अर्थ संकायों के द्वार पर निगरानी
    
अर्थ संकायों के द्वार पर गार्ड: अर्थ संयम
जागरिया अनूयोग - जागरूकता के प्रति समर्पण
    
जागरूकता का समर्पण: दिन और रात
Kammasskomhi - मैं अपने ही कम्मा हूँ
    
यह सूत्र बुद्ध की शिक्षा की नींव की नींव में विख्यात है: कारण और प्रभाव के कानून का एक व्यक्तिपरक संस्करण
निरूणणन पहाना - बाधाओं को दूर करना
    
बाधाओं को दूर करना: मानसिक राज्यों में बाधा डालने पर काबू पाने।
Pabbajjā - आगे जा रहा है
    
आगे बढ़ते हुए: दुनिया को त्यागने का निर्णय कैसे करता है?
पब्बिनिवसनसतीना - पूर्व जीवित स्थानों की याद करने का ज्ञान
    
पूर्व रहने वाले स्थानों की याद करने का ज्ञान: किसी के पिछले जीवन को याद रखना।
सतीपंधना - जागरूकता की उपस्थिति
    
ये सूत्र हैं जिनके द्वारा बुद्ध ने परिभाषित किया है कि चार सतीपहन क्या हैं (≈ 33 अवसर।)
सतिशगमना - माईंडफुलनेस और गहन समझ
    
मानसिकता और संपूर्ण समझ: एक निरंतर अभ्यास
सट्टा सद्मघा - सात अच्छे गुण हैं
    
सफल होने के लिए प्रशिक्षु द्वारा महारत हासिल करने के लिए सात मूलभूत गुण हैं इन गुणों में से चार गुण पांच आध्यात्मिक इन्द्रियों और पांच बालाओं में भी प्रकट होते हैं।
सत्तान कटूपापानना - दांतेदार प्राणियों के पुनर्जन्म का ज्ञान
    
डूसेज प्राणियों के पुनर्जन्म का ज्ञान।
सिलासम्त्ति - सद्गुण में उपलब्ध
    
सद्गुण में उपलब्ध: पाटीमोक्ष नियमों का सावधानीपूर्वक पालन।
विविटा सेनासेना भजन - एकांत घरों का सहारा लेना
    
एक उचित स्थान और उचित शारीरिक और मानसिक आसन को गोद लेने का विकल्प एक सफल प्रक्रिया की एक और साइन की गैर शर्त है।
बोधी पत्ती

http://www.buddha-vacana.org/patimokkha.html

Pātimokkha
- भिक्खु के दिशानिर्देश -

ये 227 दिशानिर्देश हैं जो हर भाखू को पाली भाषा में दिल से सीखना चाहिए ताकि वे उन्हें पढ़ सकें। यहां प्रत्येक दिशानिर्देश का अर्थपूर्ण विश्लेषण (उम्मीद है) प्रदान किया जाएगा।


पारगिका 1

    किसी भिक्खू को - भिक्खुओं के प्रशिक्षण और आजीविका में भाग लेना,
प्रशिक्षण को छोड़ने के बिना, अपनी कमजोरी घोषित किए बिना - संभोग में
संलग्न होना, यहां तक ​​कि एक महिला पशु के साथ भी, वह पराजित हो गया है और
अब संबद्धता में नहीं है।

http://www.buddha-vacana.org/patimokkha/par1.html

    पारगिका 1

यो पाना भिक्खु भाखुना साख़ा · सिविजी · समपन्नो सिक्खा अ · नकक़ाा · डु ·
बी · बाल्याव ऐनावी · कटवा मीथून धम्म पाप्याय ईतामो तीरचचन · गटाया ·
पाई, पार्जिको होटी अ · सावर्स्वर।

किसी भिक्खू को - भिक्खुओं के प्रशिक्षण और आजीविका में भाग लेना,
प्रशिक्षण को छोड़ने के बिना, अपनी कमजोरी घोषित किए बिना - संभोग में
संलग्न होना, यहां तक ​​कि एक महिला पशु के साथ भी, वह पराजित हो गया है और
अब संबद्धता में नहीं है।

यो पान भूकु को किसी भी भिक्खु को चाहिए
भिक्खुण सिखशा · साजिजी · समपन्नो ने भिक्खों के प्रशिक्षण और आजीविका में भाग लिया,
प्रशिक्षण छोड़ने के बिना सिक्खा अक्किकेखा,
डुबली · बाल्याव · एवी · कटवा अपनी कमजोरी घोषित किए बिना
मैथून धम्मा पासीसेया यौन संबंध में संलग्न होती है,
अंतमाशो तीरचचन · गटाया · पाई, यहां तक ​​कि एक महिला जानवर के साथ,
पाराजाइको होट्री अष्टवों वह पराजित हो गया है और अब संबद्धता में नहीं है

http://www.buddha-vacana.org/download.html

वेबसाइट डाउनलोड

वेबसाइट डाउनलोड करें (Januray 2013 का संस्करण):

यहां क्लिक करे

http://www.buddha-vacana.org/contact.html

संपर्क करें

किसी टिप्पणी के लिए, सुझाव, प्रश्न:

किसी भी त्रुटि, विसंगति, टूटी कड़ी, खाली जानकारी · बुलबुला इत्यादि रिपोर्ट करने में संकोच न करें। वेबमास्टर आभारी होंगे।

आसान पहुँच:

दीघा निकारा

मेजहिमा निकारा

सैटुटा निकारा

अंगुरा निकारा

http://www.buddha-vacana.org/sutta/digha.html
पेड़
दीघा निकारा
- लंबे वादे -
[दीघा: लंबा]

दीघा निकारा माना जाता है कि बुद्ध द्वारा दिए गए सबसे लंबे समय के 34 वार्ताएं इकट्ठा करते हैं।

पोपपाद सुत्ता (डीएन 9) {उद्धरण} - बढ़ाया अनुवाद
    
पोपाधडा ने संन की प्रकृति को पुनः प्राप्त करने वाले विभिन्न प्रश्न पूछे।
महापरिनिबना सुत्ता (डी एन 16) {अंश} - शब्द से शब्द
    
यह सूत अपने निधन के बाद अपने अनुयायियों के लिए बुद्ध ने दिए गए विभिन्न
निर्देशों को इकट्ठा करते हैं, जो आजकल हमारे लिए निर्देशों का एक बहुत ही
महत्वपूर्ण समूह है।
महासातिपंधान सुत्त (डीएन 22) - शब्द के अनुसार शब्द
    
इस सूता को व्यापक रूप से ध्यान अभ्यास के लिए एक मूल संदर्भ के रूप में माना जाता है।

—— oooOooo ——

http://www.buddha-vacana.org/sutta/majjhima.html
मेजहिमा निकारा
- मध्यम लंबाई के प्रवचन -
[मज्जिमः मध्यम]

मर्जिमा निकारा विभिन्न मामलों से निपटने के मध्यवर्ती लंबाई के बुद्ध के 152 प्रवचन इकट्ठा करते हैं।

सब्बासव सुत्त (एमएन 2) - उन्नत अनुवाद
    
बहुत दिलचस्प सूत्त, जहां अलग-अलग तरीकों से आसवें, मन की अपरिष्कृत विकारों को दूर किया जाता है।
Bhayabherava सुत्त (एमएन 4) - बढ़ाया अनुवाद
    
जंगल में एकांत में रहने के लिए क्या होगा, पूरी तरह से डर से मुक्त? बुद्ध बताते हैं कि
वठ्ठा सुत्त (एमएन 7) {अंश} - उन्नत अनुवाद
    
हम यहां मन की सोलह अशुद्धियों (अपकक्लिसा) की एक मानक सूची और एक तंत्र
का स्पष्टीकरण पाते हैं जिसके माध्यम से एक बुद्ध, धम्म और संघ में इन
पुष्टि की पुष्टि हो जाती है, जो धारा-प्रवेश के कारक हैं।
महादुखखखण्ड सुत्त (एमएन 13) - उन्नत अनुवाद
    
आसा (आकर्षण) पर, आदी (दोष) और काम (कामुकता), रुप्पा (वेदना) और वेदना (भावना) के निसार (मुक्ति)। विचार करने के लिए बहुत उपयोगी बात है।
कूहतस्थिपदोपमा सुत्ता (एमएन 27) - अनुवाद में वृद्धि
    
बुद्ध बताते हैं कि वास्तव में वह कैसे प्रबुद्ध है, विश्वास या किसी
अनुमान के रूप में अनुमानित रूप से लिया जाना चाहिए, जब तक कि एक निश्चित
अवस्था तक नहीं पहुंच पाई और इस तरह के ज्ञान के बिना ऐसे ज्ञान का कोई
दावा बेकार हो।
महावदवाल सुत्ता (एमएन 43) {उद्धरण} - शब्द द्वारा शब्द
    
सैर्यपुता ने एजसमा महाकोहिका द्वारा पूछे गए विभिन्न दिलचस्प सवालों का
उत्तर दिया है, और इस अंश में, वे बताते हैं कि वेदाना, सनना और विणांता
स्पष्ट रूप से चित्रित नहीं हैं, लेकिन गहराई से अंतर होता है।
कूवेवतल्ला सुत्ता (एमएन 44) {अंश} - अनुवाद में वृद्धि
    
भक्तुनी धामधिन ने विशाखा द्वारा पूछे जाने वाले कई दिलचस्प सवालों का जवाब दिया। अन्य बातों के अलावा, वह सक्ष्याधीय की 20 गुणा परिभाषा देती है
सेखा सुत्त (एमएन 53) - बढ़ाया अनुवाद
    
बुद्ध ने पंढिपदा को व्यक्त करने के लिए Āण्डा को पूछता है, जिसमें से वह
एक आश्चर्यजनक संस्करण देता है, जिसमें से सत्यम्पाजाण और निवराणन स्थल की
बारीकी से सात ‘अच्छे गुणों’ की श्रृंखला की जगह होती है, और जो एक
कहानियों का वर्णन करती है।
पोतालीया सुत्त (एमएन 54) - बढ़ाया अनुवाद
    
विवेक में देने की कमियों और खतरों की व्याख्या करने के लिए सात मानक सिमली की एक श्रृंखला।
बहुउद्देशीय सुत्त (एमएन 59) {उद्धरण} - शब्द से शब्द
    
इस छोटे से अंश में, बुद्ध ने पांच कामागुणों को परिभाषित किया है और एक अन्य प्रकार की खुशी के साथ महत्वपूर्ण तुलना की है।
किगागी सुत्ता (एमएन 70) {अंश} - उन्नत अनुवाद
    
इस सूत्ता में धम्मअनुसारी और सद्नौसारी की परिभाषा है
बाहिती सुत्ता (एमएन 88) {उद्धरण} - उन्नत अनुवाद
    
कोसाला के राजा Pasenadi समझने के लिए उत्सुक है कि क्या सिफारिश की है
या नहीं द्वारा बुद्धिमान भिक्षुओं और ब्राह्मणों द्वारा, और वह प्रश्नों
के प्रश्न पूछता है, जो हमें कुसाला (पौष्टिक) और अकुशल (अनावश्यक) शब्दों
के अर्थ की बेहतर समझ की अनुमति देता है।
अनंतनाशती सुत्त (एमएन 118) - शब्द से शब्द
    
नानापनासती के अभ्यास के बारे में प्रसिद्ध सूत्ता, और यह कैसे चार
सतीपनाओं के अभ्यास की ओर जाता है और पूरी तरह से सात बुजुघगाह की पूर्ति
के लिए।
संतातनविभागा सुत्त (एमएन 137) {अंश} - उन्नत अनुवाद
    
इस गहरी और बहुत ही दिलचस्प सूत में, बुद्ध ने अन्य चीजों के बीच
परिभाषित किया है जो सुखद, अप्रिय और तटस्थ मानसिक भावनाओं की जांच कर रहे
हैं, और बुद्ध के मानक वर्णन में पाए गए अभिव्यक्ति को भी परिभाषित करता
है: ‘अन्ततरो पुरीसदममात्रि’
इंद्रजीवन सूत्ता (एमएन 152) - शब्द के अनुसार शब्द
    
इस सूत्ता अर्थ संयम के अभ्यास के तीन तरीकों की पेशकश करती है, जिसमें
इंद्रीसु गुट्टाद्वारा फ़ार्मुलों के पूरक अतिरिक्त निर्देश होते हैं।

—— oooOooo ——


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पेड़
सैटुटा निकारा
वर्गीकृत प्रवचन -
[साउतत्ता: समूह]

सैयद निकारा के प्रवचन को उनके विषय के अनुसार 56 साउत में विभाजित किया गया है, जो स्वयं को पांच योनिगास में बांटा गया है।

विभेद सुत्त (एसएन 12.2) - शब्द के द्वारा शब्द
    
बारह लिंक में से प्रत्येक की परिभाषा के साथ, पिक्सी संप्रपादन का विस्तृत विवरण।
Cetanā Sutta (एस एन 12.38) - बढ़ाया अनुवाद
    
यहां बुद्ध बताते हैं कि कैसे सांता, एक साथ विचार और अनूस्या के साथ, विणुण के आधार के रूप में कार्य करें।
उपदान सुत्त (एसएन 12.52) - उन्नत अनुवाद
    
यह एक बहुत ही रहस्यमय सबक है जो बताता है कि मनोवैज्ञानिक तंत्र से
तरसता में क्या होता है, और यह बताता है कि इसे से छुटकारा पाने के लिए इसे
आसानी से कैसे बदला जा सकता है।
पुट्टमासुस्पामा सुत्त (एसएन 12.63) - उन्नत अनुवाद
    
चार्हारों को कैसे समझा जाना चाहिए, यह बताने के लिए बुद्ध चार प्रभावशाली और स्फूर्तिदायक सिलीम्स प्रदान करता है।
सानिदना सुत्त (एस एन 14.12) - बढ़ाया अनुवाद
    
कैसे अद्भुतता कार्यों में बदल जाती है की एक अद्भुत व्याख्या, आगे प्रज्वलन मशाल के simile द्वारा प्रबुद्ध अप्रिय विचारों को दूर करने के लिए सावधानी से रहें!
Āṇi सुत्त (एस एन 20.7) - शब्द के द्वारा शब्द
    
बुद्ध
ने हमें एक बहुत ही महत्वपूर्ण चीज को याद दिलाया है: हमारे स्वयं के लाभ
के लिए और साथ ही साथ पीढ़ी पीढ़ी के लिए आने के लिए, हमें अपने वास्तविक
शब्दों को सबसे अधिक महत्व देना चाहिए, और ऐसा नहीं है कि जो भी आजकल
दिखावा करता है या
अतीत में एक उचित (धम्म) शिक्षक होने का नाटक किया है
समाज सूत्त (एसएन 22.5) - शब्द के अनुसार शब्द
    
बुद्ध अपने अनुयायियों को एकाग्रता विकसित करने के लिए प्रोत्साहित करते
हैं ताकि वे पांच समुच्चयों के उत्पन्न होने और मृत्यु के बारे में
अंतर्दृष्टि का पालन कर सकें, जिसके बाद वह परिभाषित करता है कि आश्रित
उत्पत्ति के संदर्भ में उत्पन्न होने वाले और समुच्चय को समाप्त करने के
द्वारा उनका क्या अर्थ है।
पिसिल्ला सूत्ता (एसएन 22.6) - अनुवाद के बिना
    
बुद्ध अपने अनुयायियों को अलग-अलग अभ्यास करने के लिए प्रोत्साहित करते
हैं ताकि वे पांच समुच्चयों के उत्पन्न और गहराई में अंतर्दृष्टि का पालन
कर सकें, जिसके बाद वह परिभाषित करता है कि वह आश्रित उत्पत्ति के संदर्भ
में उत्पन्न होने और मृत्यु को समाप्त करने के द्वारा इसका क्या मतलब है।
उपपादिपतिसाना सुत्त (एसएन 22.8) - शब्द के द्वारा शब्द
    
पांच समुच्चय में होने वाली पीड़ा का उद्भव और समापन
नंदिकखा सूत्त (एसएन 22.51) - शब्द से शब्द
    
खुशी का विनाश कैसे संचालित करें
अनुतलक्षन सुत्त (एसएन 22.59) - शब्द के अनुसार शब्द
    
इस बहुत प्रसिद्ध सूत में, बुद्ध ने पहली बार अन्त पर अपनी पढ़ाई की व्याख्या की।
खजज्यानु सुत्त (एसएन 22.79) {उद्धरण} - शब्द से शब्द
    
यह सूत पांच खाधों की एक संक्षिप्त परिभाषा प्रदान करता है।
सुधिका सुत्त (एसएन 29.1) - अनुवादित अनुवाद
    
विभिन्न प्रकार के नागास
सुधिका सुत्त (एसएन 30.1) - उन्नत अनुवाद
    
विभिन्न प्रकार के सुधा (उर्फ गरुदास)।
सुधिका सुत्त (एसएन 31.1) - एन्हांस्ड ट्रांसलेशन
    
विभिन्न प्रकार के गांधी देवता
सुधिका सुत्त (एस एन 32.1) - उन्नत अनुवाद
    
विभिन्न प्रकार के बादल देवता
सामपट्टिमोलक्षिधि सुत्त (एस एन 34.11) - अनुवाद में वृद्धि
    
एकाग्रता बनाए रखना बनाइए एकाग्रता बनाए रखना।
पब्ब्सम्बोदा सूत्त (एस एन 35.13) - शब्द के अनुसार शब्द
    
बुद्ध परिभाषित करता है कि आंतरिक अर्थों के मामले में उन्हें लुभाना,
दोष और मुक्ति के द्वारा क्या मतलब है, और फिर घोषित करता है कि उनकी जागरण
उन्हें अधिक समझने से और कुछ भी नहीं थी।
अभिनन्दन सूत्त (एसएन 35.20) - शब्द के द्वारा शब्द
    
जो भी ज्ञान वस्तुओं में प्रसन्न है, उसके लिए कोई बच नहीं है
मिजाजला सुत्त (एस एन 35.46) - अनुवाद में वृद्धि
    
सच्ची एकांत को खोजने के लिए इतना मुश्किल क्यों है? बुद्ध बताते हैं, कोई बात नहीं तुम कहां जाते हो, आपका सबसे परेशान साथी हमेशा साथ टैग करते हैं।
Avijjāpahāna Sutta (एस एन 35.53) - शब्द से शब्द
    
एक बहुत ही सरल प्रवचन, अभी तक v
Sabbupadanapariñña Sutta (एस एन 35.60) - शब्द के द्वारा शब्द
    
बुद्ध, सभी लगाव की पूरी समझ का विस्तार करते हुए, एक गहरी और अभी तक
बहुत स्पष्ट व्याख्या देता है: तीन घटनाओं के आधार पर संपर्क उत्पन्न होता
है।
मिजाजला सूत्ता सूत्त (एसएन 35.64) {उद्धरण} - शब्द से शब्द
    
कुछ
neophytes (और हम अक्सर उन्हें अपने बीच में गिन सकते हैं) कभी-कभी
विश्वास करना चाहते हैं कि संवेदनाओं को जन्म देने और न ही पीड़ित होने के
बावजूद कामुक सुखों में प्रसन्न होना संभव है।
बुद्ध मिगजला को सिखाता है कि यह सर्वथा असंभव है
Adantagutta Sutta (एस एन 35.94) - शब्द के द्वारा शब्द
    
यहां
उन सलाहकारों में से एक है जो बुद्धि के साथ समझने में इतनी आसान है,
लेकिन गहरे स्तर पर समझना इतना कठिन है क्योंकि हमारे गलत विचारों में इस
प्रक्रिया में लगातार हस्तक्षेप होता है।
इसलिए हमें इसे बार-बार पुनरावृत्ति करने की आवश्यकता है, भले ही यह कुछ को उबाऊ लग सकता है
पमादविहिरी सूत्त (एसएन 35.97) - शब्द के अनुसार शब्द
    
जो लापरवाही के साथ रहता है और जो सतर्कता के साथ रहता है, उसके बीच अंतर क्या है।
सक्खाणा सुत्ता सुत्त (एसएन 35.118) - शब्द से शब्द
    
बुद्ध ने सक्का के सवाल का एक सरल जवाब दिया: क्या कारण है कि कुछ लोग अंतिम लक्ष्य प्राप्त करते हैं जबकि अन्य नहीं करते?
स्वरुप सुत्त (एस एन 35.137) - शब्द के अनुसार शब्द
    
बुद्ध एक बार फिर हमारे लिए बताते हैं, एक अन्य तरीके से, कारण और दुख की समाप्ति। यह सही है कि हम सभी दिन और सारी रात को क्या करते रहते हैं।
अनीकैनिबनासप्पुआ सूत्त (एस एन 35.147) - शब्द से शब्द
    
यहां कट्टर विपश्यना निर्देश हैं जो उन्नत मनोदकों के लिए अस्थिरता की
धारणा के साथ काम कर रहे हैं, जो निबाना प्राप्त करने के लिए उत्सुक हैं।
अजजतट्टट्टू सुत्त (एस एन 35.142) - शब्द से शब्द
    
अर्थ अंगों के उत्पन्न होने के कारणों की जांच करने के लिए, जिनके बारे
में समझना आसान नहीं हो सकता है, इस मामले को उनके मामले में हस्तांतरित
करने की अनुमति देता है।
समद्द्व सूत्त (एसएन 35.229) - उन्नत अनुवाद
    
महान लोगों के अनुशासन में क्या समुद्र है? उस में डूबने के लिए सावधान!
पहाड़ सुत्त (एस एन 36.3) - उन्नत अनुवाद
    
तीन प्रकार के वेदाना और तीन अनसुय के बीच संबंध।
Dahhba Sutta (SN 36.5) - बढ़ाया अनुवाद
    
कैसे तीन प्रकार के वेदना (भावनाओं) को देखा जाना चाहिए।
सल्ला सुता (एस एन 36.6) - अनुवाद में वृद्धि
    
जब
शारीरिक दर्द के तीर से गोली मार दी जाती है, तो एक बुद्धिमान व्यक्ति
इसके ऊपर मानसिक पीड़ा को बिगाड़ता है, जैसे कि उसे दो तीर से गोली मार दी
गई है।
एक बुद्धिमान व्यक्ति अकेले एक तीर का डंक महसूस करता है।
अनीका सुट्टा (एस एन 36.9) - बढ़ाया अनुवाद
    
वेदना (भावनाओं) की सात विशेषताओं, जो अन्य चार खांधों पर भी लागू होती
हैं (एसएन 22.21) और पाइकाका समूपपाद (एसएन 12.20) के बारह लिंक में से
प्रत्येक।
Phasamūlaka Sutta (एस एन 36.10) - शब्द से शब्द
    
तीन प्रकार की भावनाएं तीन प्रकार के संपर्कों में निहित हैं।
अहहास सुत्त (एसएन 36.22) - अनुवाद में वृद्धि
    
बुद्ध ने वेदनाओं को सात अलग-अलग तरीकों से देखा, उनका विश्लेषण दो, तीन,
पांच, छः, अठारह, तीस या छह या एक सौ और आठ श्रेणियों में किया।
निरमिसा सुत्त (एसएन 36.31) {उद्धरण} - शब्द से शब्द
    
हम यहां समझ सकते हैं कि पित्ती, हालांकि अक्सर बुजजाग के रूप में सूचीबद्ध किया जाता है, कभी-कभी अकसूला भी हो सकता है इस मार्ग में पांच कागमगुणा की परिभाषा भी शामिल है।
धम्मवादीडीश सुत्ता (एस एन 38.3) - अनुवाद में वृद्धि
    
दुनिया में धम्म को किसने समर्पित किया (धम्म वादी)? कौन अच्छा अभ्यास करता है (सुप्रसिद्ध पापीना)? कौन अच्छी तरह से आगे बढ़ रहा है (सूट)?
दक्कारा सूत्त (एसएन 39.16) - एन्हांस्ड ट्रांसलेशन
    
इस शिक्षण और अनुशासन में क्या करना मुश्किल है?
विभेद सुत्त (एस एन 45.8) - शब्द के द्वारा शब्द
    
यहां बुद्ध ने आठ गुना महान पथ के प्रत्येक कारक को ठीक से परिभाषित किया है।
Āgantuka सुत्त (एस एन 45.159) - बढ़ाया अनुवाद
    
कैसे विभिन्न प्रकार के आगंतुकों का स्वागत करते हुए मेहमान घर के रूप
में विभिन्न धम्मों से जुड़े अभिशन के साथ नोबल पथ काम करता है।
कुसल सुत्त (एसएन 46.32) - शब्द के द्वारा शब्द
    
एक बात में लाभप्रद एकजुट होते हैं
Āhā Sutta (एस एन 46.51) - बढ़ाया अनुवाद
    
बुद्ध बताते हैं कि कैसे हम अपने ध्यान को कैसे लागू करते हैं, इसके
अनुसार हम या तो “फ़ीड” या “ज्ञानहीनता के कारक” और बाधाओं को “भूखा” कैसे
कर सकते हैं।
सामरावा सूत्त (एसएन 46.55) {अंश} - अनुवाद में वृद्धि
    
यह समझाने के लिए कि कैसे पांच नीवारा (बाधाएं) मन की पवित्रता को
प्रभावित करती है और वास्तविकता को समझने की अपनी क्षमता के रूप में यह है,
सिमुली की एक सुंदर श्रृंखला।
सती सुत्त (एस एन 47.35) - शब्द से शब्द
    
इस सूत में, बुद्ध ने भक्तों को सतीस और सांपाजानो होने की याद दिलाया, और फिर इन दो शब्दों को परिभाषित करता है
विभेद Sutta (एस एन 47.40) - शब्द के द्वारा शब्द
    
सप्तपंथियों ने संक्षेप में पढ़ाया

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2583 Fri 6th Apr 2018 LESSON
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Dahhba Sutta (एस एन 48.8) - बढ़ाया अनुवाद
    
माना जाता है कि पांच आध्यात्मिक दुश्मनों में से प्रत्येक को चार गुना धम्म में देखा जाता है।
साख्त्ता सुत्ता (एसएन 48.14) - एन्हांस्ड ट्रांसलेशन
    
उन्हें पूरा करना ही हमें करना है, और यह हमारी मुक्ति का उपाय है
विभेद सुत्त (एसएन 48.38) - उन्नत अनुवाद
    
यहां बुद्ध पांच संवेदनशील Indriyas परिभाषित करता है
Sabbupadanapariñña Sutta (एस एन 35.60) - शब्द के द्वारा शब्द
    
बुद्ध, सभी लगाव की पूरी समझ का विस्तार करते हुए, एक गहरी और अभी तक
बहुत स्पष्ट व्याख्या देता है: तीन घटनाओं के आधार पर संपर्क उत्पन्न होता
है।
मिजाजला सूत्ता सूत्त (एसएन 35.64) {उद्धरण} - शब्द से शब्द
    
कुछ
neophytes (और हम अक्सर उन्हें अपने बीच में गिन सकते हैं) कभी-कभी
विश्वास करना चाहते हैं कि संवेदनाओं को जन्म देने और न ही पीड़ित होने के
बावजूद कामुक सुखों में प्रसन्न होना संभव है।
बुद्ध मिगजला को सिखाता है कि यह सर्वथा असंभव है
Adantagutta Sutta (एस एन 35.94) - शब्द के द्वारा शब्द
    
यहां
उन सलाहकारों में से एक है जो बुद्धि के साथ समझने में इतनी आसान है,
लेकिन गहरे स्तर पर समझना इतना कठिन है क्योंकि हमारे गलत विचारों में इस
प्रक्रिया में लगातार हस्तक्षेप होता है।
इसलिए हमें इसे बार-बार पुनरावृत्ति करने की आवश्यकता है, भले ही यह कुछ को उबाऊ लग सकता है
पमादविहिरी सूत्त (एसएन 35.97) - शब्द के अनुसार शब्द
    
जो लापरवाही के साथ रहता है और जो सतर्कता के साथ रहता है, उसके बीच अंतर क्या है।
सक्खाणा सुत्ता सुत्त (एसएन 35.118) - शब्द से शब्द
    
बुद्ध ने सक्का के सवाल का एक सरल जवाब दिया: क्या कारण है कि कुछ लोग अंतिम लक्ष्य प्राप्त करते हैं जबकि अन्य नहीं करते?
स्वरुप सुत्त (एस एन 35.137) - शब्द के अनुसार शब्द
    
बुद्ध एक बार फिर हमारे लिए बताते हैं, एक अन्य तरीके से, कारण और दुख की समाप्ति। यह सही है कि हम सभी दिन और सारी रात को क्या करते रहते हैं।
अनीकैनिबनासप्पुआ सूत्त (एस एन 35.147) - शब्द से शब्द
    
यहां कट्टर विपश्यना निर्देश हैं जो उन्नत मनोदकों के लिए अस्थिरता की
धारणा के साथ काम कर रहे हैं, जो निबाना प्राप्त करने के लिए उत्सुक हैं।
अजजतट्टट्टू सुत्त (एस एन 35.142) - शब्द से शब्द
    
अर्थ अंगों के उत्पन्न होने के कारणों की जांच करने के लिए, जिनके बारे
में समझना आसान नहीं हो सकता है, इस मामले को उनके मामले में हस्तांतरित
करने की अनुमति देता है।
समद्द्व सूत्त (एसएन 35.229) - उन्नत अनुवाद
    
महान लोगों के अनुशासन में क्या समुद्र है? उस में डूबने के लिए सावधान!
पहाड़ सुत्त (एस एन 36.3) - उन्नत अनुवाद
    
तीन प्रकार के वेदाना और तीन अनसुय के बीच संबंध।
Dahhba Sutta (SN 36.5) - बढ़ाया अनुवाद
    
कैसे तीन प्रकार के वेदना (भावनाओं) को देखा जाना चाहिए।
सल्ला सुता (एस एन 36.6) - अनुवाद में वृद्धि
    
जब
शारीरिक दर्द के तीर से गोली मार दी जाती है, तो एक बुद्धिमान व्यक्ति
इसके ऊपर मानसिक पीड़ा को बिगाड़ता है, जैसे कि उसे दो तीर से गोली मार दी
गई है।
एक बुद्धिमान व्यक्ति अकेले एक तीर का डंक महसूस करता है।
अनीका सुट्टा (एस एन 36.9) - बढ़ाया अनुवाद
    
वेदना (भावनाओं) की सात विशेषताओं, जो अन्य चार खांधों पर भी लागू होती
हैं (एसएन 22.21) और पाइकाका समूपपाद (एसएन 12.20) के बारह लिंक में से
प्रत्येक।
Phasamūlaka Sutta (एस एन 36.10) - शब्द से शब्द
    
तीन प्रकार की भावनाएं तीन प्रकार के संपर्कों में निहित हैं।
अहहास सुत्त (एसएन 36.22) - अनुवाद में वृद्धि
    
बुद्ध ने वेदनाओं को सात अलग-अलग तरीकों से देखा, उनका विश्लेषण दो, तीन,
पांच, छः, अठारह, तीस या छह या एक सौ और आठ श्रेणियों में किया।
निरमिसा सुत्त (एसएन 36.31) {उद्धरण} - शब्द से शब्द
    
हम यहां समझ सकते हैं कि पित्ती, हालांकि अक्सर बुजजाग के रूप में सूचीबद्ध किया जाता है, कभी-कभी अकसूला भी हो सकता है इस मार्ग में पांच कागमगुणा की परिभाषा भी शामिल है।
धम्मवादीडीश सुत्ता (एस एन 38.3) - अनुवाद में वृद्धि
    
दुनिया में धम्म को किसने समर्पित किया (धम्म वादी)? कौन अच्छा अभ्यास करता है (सुप्रसिद्ध पापीना)? कौन अच्छी तरह से आगे बढ़ रहा है (सूट)?
दक्कारा सूत्त (एसएन 39.16) - एन्हांस्ड ट्रांसलेशन
    
इस शिक्षण और अनुशासन में क्या करना मुश्किल है?
विभेद सुत्त (एस एन 45.8) - शब्द के द्वारा शब्द
    
यहां बुद्ध ने आठ गुना महान पथ के प्रत्येक कारक को ठीक से परिभाषित किया है।
Āgantuka सुत्त (एस एन 45.159) - बढ़ाया अनुवाद
    
कैसे विभिन्न प्रकार के आगंतुकों का स्वागत करते हुए मेहमान घर के रूप
में विभिन्न धम्मों से जुड़े अभिशन के साथ नोबल पथ काम करता है।
कुसल सुत्त (एसएन 46.32) - शब्द के द्वारा शब्द
    
एक बात में लाभप्रद एकजुट होते हैं
Āhā Sutta (एस एन 46.51) - बढ़ाया अनुवाद
    
बुद्ध बताते हैं कि कैसे हम अपने ध्यान को कैसे लागू करते हैं, इसके
अनुसार हम या तो “फ़ीड” या “ज्ञानहीनता के कारक” और बाधाओं को “भूखा” कैसे
कर सकते हैं।
सामरावा सूत्त (एसएन 46.55) {अंश} - अनुवाद में वृद्धि
    
यह समझाने के लिए कि कैसे पांच नीवारा (बाधाएं) मन की पवित्रता को
प्रभावित करती है और वास्तविकता को समझने की अपनी क्षमता के रूप में यह है,
सिमुली की एक सुंदर श्रृंखला।
सती सुत्त (एस एन 47.35) - शब्द से शब्द
    
इस सूत में, बुद्ध ने भक्तों को सतीस और सांपाजानो होने की याद दिलाया, और फिर इन दो शब्दों को परिभाषित करता है
विभेद Sutta (एस एन 47.40) - शब्द के द्वारा शब्द
    
सप्तपंथियों ने संक्षेप में पढ़ाया
Dahhba Sutta (एस एन 48.8) - बढ़ाया अनुवाद
    
माना जाता है कि पांच आध्यात्मिक दुश्मनों में से प्रत्येक को चार गुना धम्म में देखा जाता है।
साख्त्ता सुत्ता (एसएन 48.14) - एन्हांस्ड ट्रांसलेशन
    
उन्हें पूरा करना ही हमें करना है, और यह हमारी मुक्ति का उपाय है
विभेद सुत्त (एसएन 48.38) - उन्नत अनुवाद
    
यहां बुद्ध पांच संवेदनशील Indriyas परिभाषित करता है
एडांगा वाघ्गा (एएन 1.31-40) - बढ़ाया अनुवाद
    
मन हमारा सबसे बुरा दुश्मन या हमारा सबसे अच्छा दोस्त हो सकता है
उदकराकाक सूतेस (एएन 1.45 और 46) - वर्धित अनुवाद
    
एक स्पष्ट दिमाग और एक गंदी एक के बीच अंतर।
मुडू सुत्त (एएन 1.47) - बढ़ाया अनुवाद
    
एक मस्तिष्क के लिए एक साजिश है जो मज़बूत है
Lahuparivatta सुत्त (एएन 1.48) - बढ़ाया अनुवाद
    
बुद्ध, सिमुली खोजने में सामान्य रूप से बहुत माहिर हैं, यहां एक नुकसान में है।
अचरासाघट पय्याला (एएन 1.53-55) - शब्द से शब्द
    
सद्भावना का अभ्यास करना उपहार के योग्य बनाता है
कुशल सूतेस (एएन 1.56-73) - शब्द के द्वारा शब्द
    
क्या उत्पादन और क्या पौष्टिक और हानिकारक मानसिक राज्यों को समाप्त।
पमाड़ा सूतेस (एएन 1.58-59) - अनुवादित अनुवाद
    
इस तरह कुछ भी इतना हानिकारक नहीं है
पमादानी वाग्गा (एएन 1.81-9 7) - शब्द से शब्द
    
बुद्ध फिर से हमें बेखबरता से चेतावनी देते हैं।
कायागतासती वाजगा (एएन 1.563-574) {अंश) - उन्नत अनुवाद
    
बुद्ध शरीर को निर्देशित दिमाग की उच्च प्रशंसा में बोलते हैं।

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2. दुक निपाता

अप्छिवान्त सुत्त (एएन 2.5) - अनुवादित अनुवाद
    
अगर हम जागरूकता तक पहुंचने की इच्छा रखते हैं तो हमें खुद को प्रशिक्षित करना चाहिए।
क्रियािया सुत्त (एएन 2.9) - बढ़ाया अनुवाद
    
यह सब क्या है, जो किसी एक समाज के भीतर एक शब्द शांति में सद्भाव, विनम्रता, ईमानदारी, भाईचारे की गारंटी देता है? बुद्ध यहाँ बताते हैं कि दुनिया के दो संरक्षक कौन हैं।
इक्कासेन सुत्त (ए.एन. 2.18) - अनुवादित अनुवाद
    
यहां एक बात है जो बुद्ध स्पष्ट रूप से घोषित करते हैं
विजजावटी सुत्त (एएन 2.32) - शब्द के अनुसार शब्द
    
यहां बुद्ध ने समता को रागा और सेतोविमूर्ति के साथ संबोधित किया है, और विजासाना के साथ अवजा और पनिविमूर्ति।

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3. तिका निपाता

केसममुटी [उर्फ कालाममा] सुत्त (एएन 3.66) - शब्द से शब्द
    
इस प्रसिद्ध सूत में, बुद्ध हमें याद दिलाता है कि अंततः वास्तविकता का
अपना प्रत्यक्ष अनुभव, अन्य लोगों द्वारा जो घोषित किया गया है, भले ही वे
हमारे ‘श्रद्धेय शिक्षक’ होने के बावजूद भरोसा नहीं करते हैं।
साहा सूत्त (एएन 3.67) - अनुवादित अनुवाद
    
यहां दी गई सलाह कलमा को दी गई बहुत ही समान है।
अनीतितिथिया सुत्त (एएन 3.6 9) - अनुवादित अनुवाद
    
हानिकारक की तीन जड़ों को उनके सम्मान की विशेषता के साथ समझाया गया है,
उनके उत्पन्न होने का कारण, और उनकी समाप्ति के बारे में लाने का तरीका।
उपोसाथ सुत्त (एएन 3.71) - अनुवादित अनुवाद
    
इस सूत में, बुद्ध ने परिभाषित किया है कि लोगों को उपोसाथ का अभ्यास करना चाहिए और विभिन्न प्रकार के देवताओं का वर्णन करना चाहिए।
सिलाब्बात्ता सुत्त (एएन 3.79) - अनुवादित अनुवाद
    
आनन्द बताते हैं जिसके द्वारा बहुत सरल क्रिएरीया संस्कार और अनुष्ठानों को लाभकारी या नहीं माना जा सकता है।
समता सुत्त (एएन 3.82) - उन्नत अनुवाद
    
यहां तपस्या के तीन तपस्या कार्य हैं।
वजजिपुत्ता सुत्त (एएन 3.85) - अनुवादित अनुवाद
    
एक निश्चित भिक्षु इतने सारे नियमों के साथ ट्रेन नहीं कर सकता है। बुद्ध बताते हैं कि उनके बिना वह कैसे कर सकता है, और यह अच्छी तरह से काम करता है।
सिक्खट्टा सूत्त (एएन 3.90) - शब्द से शब्द
    
बुद्ध ने तीन प्रशिक्षणों को परिभाषित किया है, अर्थात् ऐश्शीलासिखा, आदितिकताखेखा और आधिपुननासिखा।
Accaika Sutta (एएन 3.93) - बढ़ाया अनुवाद
    
एक तपस्या के तीन जरूरी कार्य जो एक किसान के तीन जरूरी कामों के समान हैं।
सिक्खट्टा सूत्ता (एएन 3.91) - शब्द के अनुसार शब्द
    
यहां बुद्ध ने एक आधिकारिक परिभाषा दी है।
पौधसूव्वाक सुत्त (एएन 3.102) - कुछ जानकारी · बुलबुले
    
इस सूत में, बुद्ध ने एक सोनार के काम के अभ्यास के माध्यम से मानसिक अशुद्धियों को हटाने की तुलना की। यह विशेष रूप से रोचक है, क्योंकि यह अभ्यास के दौरान किसी भी तरह की
अशुद्धता का एक क्रमिक प्रदर्शन प्रदान करता है, जो एक उपयोगी संदर्भ देता
है।
निमीता सुत्त (एएन 3.103) - कुछ जानकारी · बुलबुले
    
क्या आप अपने ध्यान अभ्यास के दौरान अपने आप को हिदायत कर रहे हैं या अत्यधिक उत्तेजित हो? संयमियों
के लिए यह एक बहुत ही उपयोगी प्रवचन है, जो समसामयिकता के साथ मिलकर
प्रयास और एकाग्रता के दो इसी आध्यात्मिक संकायों को संतुलित करना चाहते
हैं।
हम में से बहुत से इन निर्देशों को ठीक से लागू करने से काफी लाभ होगा
रुत्ता सुत्त (एएन 3.108) - शब्द के द्वारा शब्द
    
यहां बुद्ध बताते हैं कि महान लोगों के अनुशासन में गायन और नाचते हैं, और फिर हंसने और मुस्कुराहट के बारे में निर्देश देते हैं।
अतीती सुत्त (एएन 3.10 9) - बढ़ाया अनुवाद
    
तीन गलत बातें, जिनमें से कई दुर्भाग्य से शौकीन हैं, जो तृप्ति के बारे में कभी नहीं ला सकते हैं
निदान सुत्त (ए एन 3.112) - वर्धित अनुवाद
    
छह कारण, तीन पौष्टिक और तीन हानिकारक, कम्माल उत्पन्न होने के कारण
Kammapatha Sutta (ए एन 3.164) - शब्द से शब्द
    
यह यहाँ दिखाया गया है कि इस विचार के अनुसार गैर-शाकाहारी होने में कुछ भी गलत नहीं है, यह गलत है।

—— oooOooo ——
4. कट्टुका निपाता

योग सूत्त (एएन 4.10) - अनुवादित अनुवाद
    
बुद्ध का क्या मतलब है जब वह योग और योगाकखेमा (योक से आराम) के बारे में बात करता है।
पधना सुत्त (एएन 4.13) - शब्द के अनुसार शब्द
    
इस सूत में, बुद्ध ने सरम्पादनों की परिभाषा दी है।
अपरहन्नी सूत्त (एएन 4.37) - अनुवादित अनुवाद
    
चार सरल प्रथाओं जो एक दूर पड़ने में असमर्थ हैं, निभना की उपस्थिति में सही हैं।
समाधिविना सुत्त (एएन 4.41) - शब्द के अनुसार शब्द
    
चार प्रकार की एकाग्रता जो बुद्ध की प्रशंसा करती है। यह काफी स्पष्ट है कि समाधि और पाणा के बीच कोई स्पष्ट अंतर नहीं है।
विपुलः सुत्त (एएन 4.4 9) - शब्द के अनुसार शब्द
    
इस सूत में, बुद्ध ने सनना, चित्त और दीघा के चौगुले विरूपण का वर्णन किया है।
अप्पाद सुत्ता (एएन 4.116) - सरल अनुवाद
    
चार उदाहरण जिनमें एक को परिश्रम के साथ अभ्यास करना चाहिए
अथाखा सुत्त (एएन 4.117) - सरल अनुवाद
    
दिमाग की रक्षा करते समय चार चीजें परिश्रम, मस्तिष्क के साथ चलती हैं
मेट्टा सुत्त (एएन 4.125) - अनुवादित अनुवाद
    
यहां बुद्ध बताते हैं कि किस तरह का पुनर्जन्म जो चार ब्रह्मविहारों को
अच्छी तरह से प्रथा करता है, वे उम्मीद कर सकते हैं, और उनके शिष्य होने का
महान लाभ
असाभा सुत्त (एएन 4.163) - बढ़ाया अनुवाद
    
अभ्यास के प्रकार और शक्तियों और आध्यात्मिक तथ्यों की तीव्रता या कमजोरी के अनुसार अभ्यास के चार तरीके,
अभ्यासू सुत्त (एएन 4.254) - बिना अनुवाद के
    
कैसे विभिन्न प्रकार के आगंतुकों का स्वागत करते हुए मेहमान घर के रूप
में विभिन्न धम्मों से जुड़े अभिशन के साथ नोबल पथ काम करता है।
अराणा सुत्ता (एएन 4.262) - अनुवादित अनुवाद
    
जंगल में रहने के लिए किस तरह के व्यक्ति फिट हैं?

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5. पंचक निपाता

विठठित सुत्त (एएन 5.2) - बिना अनुवाद के
    
यहां बुद्ध ने विस्तार से परिभाषित किया है कि वह पांच सेक्ष-बालास (प्रशिक्षण में एक का ताकत) कहता है। यदि
आप पाठ में सुझाए गए सट्टा सद्भूम सूत्रों का संदर्भ देते हैं, तो यह सूत
एक समानांतर अनुवाद की आवश्यकता के बिना आसानी से समझ में आता है।
पाली-अंग्रेज़ी शब्दकोश भी उपलब्ध है, बस के मामले में।
विठठता सुत्त (एएन 5.14) - शब्द के द्वारा शब्द
    
यहां पांच बालाओं को परिभाषित किया गया है
समाज सूत्त (एएन 5.27) - अनुवादित अनुवाद
    
पांच उत्थान ज्ञात है जो असीम एकाग्रता का अभ्यास करता है।
अक्ललार्सर सूत्त (एएन 5.52) - अनुवादित अनुवाद
    
ठीक से बोलते हुए, ‘दोष के संचय’ को क्या कहा जाना चाहिए?
अभिपेक्षकखिताबबाहाना सूत्ता (एएन 5.57) {उद्धरण} - शब्द से शब्द
    
खुद का कम्मा कैसे विचार करें
अनागत्ताय सुत्त (एएन 5.80) - अनुवादित अनुवाद
    
बुद्ध ने भिक्षुओं को याद दिलाया कि धम्म का अभ्यास बाद की तारीख के लिए
नहीं छोड़ा जाना चाहिए, क्योंकि इसमें कोई गारंटी नहीं है कि भविष्य में
अभ्यास के लिए कोई अवसर उपलब्ध होगा।
सेखा सुत्त (एएन 5.89) - बिना अनुवाद के
    
बुद्ध हमें उन पांच चीजों की याद दिलाता है जो इस अभ्यास को बिगड़ते हैं,
जो कि प्रशिक्षण में प्रगति करना चाहते हैं, लगभग सभी के लिए जानना
महत्वपूर्ण है, याद रखने और अपनी जीवन शैली में एकीकृत, जैसा कि पांच मानक
नीवाराओं का ज्ञान है।
सेखा सुत्त (एएन 5.90) ​​- अनुवादित अनुवाद
    
पांच दृष्टिकोण जो अभ्यास की गिरावट का कारण बनते हैं।
सुधाधर सूत्त (एएन 5.96) - अनुवादित अनुवाद
    
पांच गुण हैं, जो लंबे समय में मुक्ति की सांस लेने की सोचता है।
कठा सुत्ता (एएन 5.9 7) - बढ़ाया अनुवाद
    
पांच गुण हैं, जो लंबे समय में मुक्ति की सांस लेने की सोचता है।
अरणिका सुत्ता (एएन 5.98) - अनुवादित अनुवाद
    
पांच गुण हैं, जो लंबे समय में मुक्ति की सांस लेने की सोचता है।
अंधकविन्द सुत्त (एएन 5.114) - अनुवादित अनुवाद
    
पांच चीजें जो बुद्ध ने अपने नवनिर्धारित भिक्षुओं को करने के लिए प्रोत्साहित किया
Samayavimutta सुत्त (एएन 5.149) - बिना अनुवाद के
    
पांच शर्तें जिनके तहत ‘कभी-कभी मुक्ति’ प्राप्त हुई है, वे पीछे हटेंगे।
Samayavimutta सुत्त (एएन 5.150) - बिना अनुवाद के
    
पांच शर्तों का एक और समूह जिसके तहत ‘कभी-कभी मुक्ति’ प्राप्त हुई है, वे पीछे हटेंगे।
वैगज सुत्त (एएन 5.177) - बढ़ाया अनुवाद
    
बुद्ध यहाँ पांच व्यापारों को निर्दिष्ट करते हैं, जिन्हें उनके अनुयायियों द्वारा नहीं लिया जाना चाहिए, जिनमें से मांस का व्यवसाय
गीही सुत्त (एएन 5.179) - अनुवादित अनुवाद
    
इस सूत में, बुद्ध ने जिस तरह से सोटापट्टी के लिए उचित परिस्थितियों का
गठन करने के लिए चार सामान्य सोटापट्टियांगों को अन्तररित किया जाना है, उस
बारे में अधिक सटीकता प्रदान करता है।
निसानिया सुत्त (एएन 5.200) - उन्नत अनुवाद
    
इस सूत्रा ने पांच प्रकार के निसानों को गिरा दिया।
यागु सुत्त (एएन 5.207) - बढ़ाया अनुवाद
    
बुद्ध ने चावल-दलिया खाने के पांच लाभ दिए।
दांतकाः सुत्त (एएन 5.208) - अनुवादित अनुवाद
    
बुद्ध एक दांत क्लीनर का उपयोग करने के लिए पांच कारण बताते हैं।
गीतासर सुत्ता (एएन 5.20 9) - शब्द के द्वारा शब्द
    
इस सूत्त को विभिन्न बौद्ध परंपराओं से काफी हद तक अनदेखी की गई है:
बुद्ध बताते हैं कि वह भक्तों को किसी प्रकार के गुनगुनात्मक जप करने की
अनुमति नहीं देता है।
मुहस्साती सुत्त (एएन 5.210) - अनुवादित अनुवाद
    
उचित सती और सम्पादन के बिना सोते रहने के नुकसान, और उनके साथ ऐसा करने के संबंधित फायदे।
Duccarita सुत्त (एएन 5.245) - बढ़ाया अनुवाद
    
डुक्करिता के पांच खतरों और सूक्रेटा के पांच फायदे के बारे में एक अन्य सूत्ता।
सिथितिका सुत्त (एएन 5.24 9) - बढ़ाया अनुवाद
    
ऐसे पांच तरीके जिनमें एक बीमार व्यक्ति को एक चर्नेल ग्राउंड के समान हो सकता है जहां लोग मृत शरीर फेंक देते हैं।
Puggalappasadha सुत्त (एएन 5.250) - बढ़ाया अनुवाद
    
किसी भी में विश्वास रखने के खतरों के बारे में बुद्ध द्वारा दिए गए एक दुर्लभ चेतावनी यहां दी गई है।
रागास्सा अभिधान सुत्त (एएन 5.303) - बढ़ाया अनुवाद
    
राघ के सीधा ज्ञान के लिए पांच चीजें अभ्यास की जाएंगी।

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6. चक्की निपाता

भद्दा सुत्ता (एएन 6.14) - कुछ जानकारी · बुलबुले
    
शायरीपुत्र बताते हैं कि भिक्खु के बीच क्या फर्क पड़ता है, जिसकी मृत्यु अशुभ होगी और जिसकी मृत्यु शुभ हो जाएगी
अनुताप्पिया सुत्त (एएन 6.15) - कुछ जानकारी · बुलबुले
    
शायरीपुत्र बताते हैं कि एक भिक्खु के बीच का अंतर क्या होता है, जिसकी मृत्यु पछताएगी और जिसकी मृत्यु निर्दोष होगी।
मराठा सुत्त (एएन 6.20) - अनुवादित अनुवाद
    
यह सूत विस्तार से वर्णन करता है कि मौत की दिमाग में कैसे अभ्यास किया जाए।
साम्का सुत्ता (एएन 6.21) - कुछ जानकारी · बुलबुले
    
देवता के हस्तक्षेप से प्रेरित होने के बाद, बुद्ध ने छह कठोर उपाय बताए हैं, जिसके द्वारा कुशाला धम्मों में भिक्ख खराब हो रहा है।
अपरिहायन्य सूत्त (एएन 6.22) - कुछ जानकारी · बुलबुले
    
गैर धमामा गैर-गिरावट से जुड़ा हुआ है। उत्सुक चिकित्सकों के लिए बहुत उपयोगी धम्मों का एक और समूह।
हिमावंत सूत्त (एएन 6.24) - अनुवादित अनुवाद
    
छह गुण जिनके साथ एक ध्यानाकर्षक कथित तौर पर हिमालय के टुकड़ों को तोड़ सकता है।
अनुदेशिधान सुत्त (एएन 6.25) - अनुवादित अनुवाद
    
यह सूत परिभाषित करता है कि याद के छह विषयों क्या हैं।
सेखा सुत्त (एएन 6.31) - बिना अनुवाद के
    
बुद्ध बताते हैं कि प्रशिक्षण के तहत एक भिक्षु की गिरावट के कारण प्रमुख छह धमाम हैं।
नागीता सुत्त (एएन 6.42) - वर्धित अनुवाद
    
वन जंगल में रहने के दौरान, बुद्ध नम्रता, संतोष, अनन्तता, और जंगल में एकांत की स्तुति में बोलता है।
धम्मिका सुत्त (एएन 6.54) - सादे ग्रंथों
    
इस सूत में, शब्दगत शब्द बुद्ध को निर्दिष्ट करने के लिए प्रयोग नहीं
किया जाता है, लेकिन सामान्य ज्ञान में, जो हमें इसके अर्थ का बेहतर समझ
देता है।
निबेदिका सुत्त (एएन 6.63) - सादे ग्रंथों
    
यह सूता कामा, वेदान, सौना, आसावा, कम्मा और दुक्खा का एक दिलचस्प व्यवस्थित विश्लेषण प्रदान करता है। इनमें से प्रत्येक पद को परिभाषित किया गया है और फिर चार आर्य-पापों के पैटर्न के साथ वर्णित किया गया है।
अनवथित्य सुत्त (एएन 6.102) - उन्नत अनुवाद
    
छह पुरस्कार जो एनीका की धारणा को स्थापित करने के लिए प्रेरणा के रूप में कार्य करना चाहिए।
Atammaya सुत्त (एएन 6.104) - बढ़ाया अनुवाद
    
छह पुरस्कार जो अन्त की धारणा को स्थापित करने के लिए प्रेरणा के रूप में कार्य करना चाहिए।
आसाद सुत्त (एएन 6.112) - बढ़ाया अनुवाद
    
आनंद के मस्तिष्क को दूर करने के तरीके, स्वयं के दृष्टिकोण, और आम तौर पर गलत नजरिए।
धम्मंदूपसि सूत्त (एएन 6.118) - शब्द के अनुसार शब्द
    
इस
सूट में दिए गए संदेश को दोहराया जाने वाला है: बिना छुटकारा देकर छह
आदतें जो सतीपहनों को उचित रूप से अभ्यास करने के लिए संभव नहीं है।
काफी कुछ सफाई यहां उपयुक्त हो सकती है।

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7. सट्टा निपता

अनुसू सुत्त (एएन 7.11) - सादे ग्रंथों
    
यहां सात अनूयस सूचीबद्ध हैं।
अनूसया सुत्त (एएन 7.12) - बढ़ाया अनुवाद
    
सात अनूस (त्याग या गुप्त प्रवृत्तियों) को छोड़ने पर
सन सुत्ता (एएन 7.27) - अनुवादित अनुवाद
    
सात धारणाएं जो भिक्खुओं के दीर्घकालिक कल्याण के लिए पैदा होती हैं और उनकी गिरावट को रोकती हैं।
परिधान सुत्त (एएन 7.28) - बढ़ाया अनुवाद
    
सात अंक जिन पर एक भिक्षु प्रशिक्षण में गिरा सकता है या नहीं।
परिधान सुत्त (एएन 7.2 9) - बढ़ाया अनुवाद
    
व्यवहार के सात अंक जिन पर अनुयायी गिरा सकता है या नहीं।
विपत्ति सुत्त (एएन 7.30) - उन्नत अनुवाद
    
व्यवहार के सात अंक जिन पर अनुयायी उसकी / उसकी विफलता या सफलता को पूरा कर सकते हैं
पारभावक सुत्त (एएन 7.31) - अनुवादित अनुवाद
    
व्यवहार के सात अंक जिन पर एक अनुयायी उसकी बर्बादी या समृद्धि को पूरा कर सकता है।
सन सुत्ता (एएन 7.4 9) - अनुवादित अनुवाद
    
सात आंतरिक प्रतिबिंब जो अच्छी तरह से पीछा लायक हैं
नगरोपामा सुत्त (एएन 7.67) - पाली फॉर्मूला के साथ सादे ग्रंथ
    
यहां बुद्ध ने एक समझदार अनुकरण का उपयोग किया है कि यह समझाने के लिए कि
सात अच्छे गुणों को प्रशिक्षुओं द्वारा महारत हासिल करना चाहिए ताकि क्रम
में मन के गढ़ में प्रवेश करने से मार्स (यानी अकुशल धम्मों) के सैनिकों को
रोका जा सके।
सतथसासन सुत्त (ए.एन. 7.83) - शब्द के द्वारा शब्द
    
बुद्ध की अध्यापन क्या है, इसके बारे में भेदभाव करने के लिए यहां एक बहुत संक्षिप्त सातवें निर्देश है।

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8. अखाका निपाता

नंद सुत्त (एएन 8.9) {उद्धरण} - शब्द द्वारा शब्द
    
बुद्ध बताते हैं कि कैसे नंद, हालांकि भयानक भावनाओं का शिकार होने के कारण, अपने निर्देशों के अनुसार पूरी तरह से व्यवहार करता है। इस सूक्ष्म में संतसम्पादन की परिभाषा होती है
महामान सुत्त (एएन 8.25) {उद्धरण} - शब्द के द्वारा शब्द
    
महामा ने बुद्ध को यह परिभाषित करने के लिए कहा है कि एल क्या है
महामान सुत्त (एएन 8.25) {उद्धरण} - शब्द के द्वारा शब्द
    
महाराज बुद्ध को यह निर्धारित करने के लिए पूछते हैं कि अनुयायियों को क्या रखा गया है और अनुयायियों में क्या सम्मानजनक होना चाहिए।
अनुरुपमहत्विक्क सूत्त (एएन 8.30) - कुछ जानकारी · बुलबुले
    
सात बुद्धिमान विचार जो वास्तव में समझने योग्य हैं और याद करने के लिए ven होते हैं। अनुराधा। बुद्ध उनसे आठवें अध्यात्म को सिखाने के लिए आता है, जिसके द्वारा वह अर्रांत्स्थत्व प्राप्त करेगा। बुद्ध तब विस्तार से उन विचारों का अर्थ बताते हैं।
अभिसन्द सुत्त (एएन 8.3 9) - बढ़ाया अनुवाद
    
यहां आठ तरीके हैं जिसमें बुद्ध के सभी गंभीर चेले स्वयं के लिए ज्यादा योग्यता प्राप्त करते हैं।
दुक्कतिट्टीपिप्का सूत्त (एएन 8.40) - कुछ जानकारी · बुलबुले
    
यह सूत्ता मुख्य उपन्यासों के पालन न किए जाने वाले किसी भी प्रकार की पीड़ा का वर्णन करता है।
साख्त्ता सुत्त (एएन 8.53) - शब्द के अनुसार शब्द
    
बुद्ध ने अपनी पूर्व नर्स को आठ मानदंडों को भेदभाव के साथ भेदभाव किया
है कि क्या किसी दिए गए कथन उनके शिक्षण के लिए है या नहीं, जो कि आजकल
आसान हो सकता है।
दीगाजुसू सुत्त (एएन 8.54) {अंश} - सादे ग्रंथों
    
अन्य बातों के अलावा, बुद्ध ने इस सूट में परिभाषित किया है जिसका उदारता से मतलब है।
विमोक्त सुत्त (एएन 8.66) - अनुवादित अनुवाद
    
आठ विमोक्शा (मुक्तता) का एक स्पष्टीकरण
पारीना सुत्त (एएन 8.7 9) - बिना अनुवाद के
    
बुद्ध बताते हैं कि प्रशिक्षण के तहत एक भिक्षु की गिरावट के कारण आठ धमामा हैं।

—— oooOooo ——

9. नवका निपाता

नागा सुत्त (एएन 9.40) - सादे ग्रंथों
    
सूक्ष्म हास्य के साथ रंगा हुआ यह सूत बताता है कि कैसे बढ़े हुए मन का
भिक्खु एक अकेले हाथी के समान है, दोनों जिनमें से आमतौर पर नागा कहा जाता
है
तपुसा सुत्त (एएन 9.41) {उद्धरण} - सादे ग्रंथों
    
यहां सन्यास- वेदैति · निरोड़, सौना और वेदान की समाप्ति नौवें हिस्से के रूप में प्रस्तुत की गई है।
सिक्खुलबुला सूत्त (एएन 9.63) - शब्द के द्वारा शब्द
    
अगर पांच अध्यादेशों में अभी तक सही नहीं है तो क्या करें
निवरारा सुत्त (एएन 9.64) - शब्द के द्वारा शब्द
    
कैसे पांच बाधाओं को दूर करने के लिए

—— oooOooo ——

10. दासका निपाता

साम्योजना सुत्त (एएन 10.13) - सादे ग्रंथों
    
यह बहुत ही छोटी सूट दस सौयोजनों को सूचीबद्ध करता है।
काशी सुत्त (एएन 10.25) - शब्द के द्वारा शब्द
    
यह दस कसीयों पर अभ्यास का मानक वर्णन है।
गिरिमानंद सुत्त (एएन 10.60) - बढ़ाया अनुवाद
    
एक गंभीर बीमारी से गिरिमानंद को ठीक करने में मदद करने के लिए, बुद्ध ने
दस प्रकार के बहुत उपयोगी दृष्टिकोणों की समीक्षा कर एक महान शिक्षण दिया
जो कि विकसित किया जा सकता है।
कथवत्थु सुत्त (एएन 10.6 9) {अंश} - सादे ग्रंथ
    
बुद्ध भिक्षुओं को याद दिलाता है कि उन्हें किस बारे में बात नहीं करनी चाहिए और उनके बारे में क्या बात करनी चाहिए।
कुंडा सुत्त (एएन 10.176) - कुछ जानकारी · बुलबुले
    
बौद्ध शुद्धता का एक गहन अर्थ बताता है, कया, वाका और माने में, न ही
संस्कारों और अनुष्ठानों में है और यह दर्शाता है कि पूर्व उत्तरार्द्ध,
जिसके अकुशलता स्पष्ट हो जाती है।

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11. एकदसाक निपाता

30/03/2555
मेट्टा सुत्त (एएन 11.15) - कुछ जानकारी · बुलबुले
    
ग्यारह अच्छे परिणाम जो कि मेटा के अभ्यास से बाहर आते हैं

—— oooOooo ——


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Murderer of democratic institutions (Modi)’s creative destruction

The Narendra
Modi government’s aim is a radical right-wing revolution—in the economy,
in society, in culture. The current disruptions are a symptom of that
revolution

[A case for Murderer of democratic institutions (Modi).


He’s,
at the end of the day, an ardent and ruthless champion of large capital
and out to smother everybody else with an iron hand, in the process.

And, for heaven’s sake, don’t crib about democracy and all that trash!
Remarkable indeed!



All
this is underpinned by the ruling party’s ideology, which aims to
restore the lost manusmriti glories of stealth,shadowy, discriminatory
hindutva cult, but is, at the same time, a modernizing rather than a
conservative movement. Their use of religion and chauvinism has been a
potent weapon of mass mobilization. It’s a way of papering over the
cracks in a society riven by the fissures of caste, class, language and
culture. It’s a great way to sell capitalism to the masses.
But
these are transient issues. It is far more important to realize that
the Modi is a fundamental break with the past. Its aim is a radical
right-wing revolution—in the economy, in society, in culture. The
current disruptions are a symptom of that revolution.

https://www..livemint.com/Opinion/DIaSrBKXbAYuTzu5cqbJOK/Narendra-Modi-govts-creative-destruction.html

Narendra Modi’’s creative destruction

Modi’s
aim is a radical right-wing revolution—in the economy, in society, in
culture. The current disruptions are a symptom of that revolution


Modi is a fundamental break with the past.

Support
for Modi is not what it used to be. The Reserve Bank of India’s
(RBI’s) survey of consumer confidence found that in December 2017, 50.7%
of those surveyed expected their incomes to increase a year ahead; in
September 2014, 63.9% had said they expected their incomes to go up a
year later.

There
are other straws in the wind—farmers and SC/STs are restive, while the
middle-class mood is reflected in the profusion of jokes about the Prime
Minister on WhatsApp messages, a marked change from earlier.

Public
memory of the corruption, weakness and the dithering on policy of
UPA-II, so reminiscent of the Weimar Republic, seems to be dimming.

RBI’s
consumer confidence survey found that in December 2017, 50.7% of those
surveyed expected their incomes to increase a year ahead. In September,
2014, that percentage stood at 63.9%

And
yet, Modi has set the stage for ushering in a mature capitalism in
the country. The initiatives taken in the last four years will change
the face of the Indian economy. Modi’s demonetisation gambit, together
with the introduction of the goods and services tax (GST), has dealt a
huge blow to petty commodity production and paved the way for an
expansion of the formal sector, as gleeful brokerage reports never tire
of pointing out. The Insolvency and Bankruptcy Code will lead to a rapid
turnaround of stranded assets. The Real Estate (Regulation and
Development) Act, or RERA, besides cleaning the Augean stables in the
sector, will eliminate the smaller and shadier operators. Extending
contract labour to all sectors of the economy will increase “labour
flexibility”. Environment restrictions and regulations have been
whittled down and there has been a massive programme of building
infrastructure.

Consider
the changes on the macro front, such as the decision to bring in an
inflation targeting regime at RBI, bringing down inflation, keeping the
fiscal deficit in check, laying down the red carpet for foreign direct
investment (FDI).

In
politics, Modi has taken steps to transform India into a hard state,
emulating the East Asian model. Not all his policies are working, of
course, but it isn’t for want of trying. No wonder foreign investors are
all praise for him.

Modi
has taken steps to transform India into a hard state, emulating the
East Asian model. Not all his policies are working, but it isn’t for
want of trying
All
this is underpinned by the ruling party’s ideology, which aims to
restore the lost manusmriti glories of stealth,shadowy, discriminatory
hindutva cult, but is, at the same time, a modernizing rather than a
conservative movement. Their use of religion and chauvinism has been a
potent weapon of mass mobilization. It’s a way of papering over the
cracks in a society riven by the fissures of caste, class, language and
culture. It’s a great way to sell capitalism to the masses.

Why
then the recent doubts? One, the party has had to make several populist
concessions, such as loan waivers. The uneasiness is underlined by
utterances such as those of RSS chief Mohan Bhagwat, who last year made
the mystifying statement that only RSS/BJP (Rowdy Rakshasa Swayam Sevaks
/Brashtachar Jiyasdha Psychopathsould rescue the world from the
clutches of capitalism. But this is rhetoric—governments today have
little choice but to put in place the policies that will make them
attractive to global capital. A strong economy is, after all, essential
for Bhagwat’s vision of a strong manusmriti glories of stealth,shadowy,
discriminatory hindutva cult

The
recent sops have been doled out solely on electoral considerations.
Recall that Modi used to have nothing but ridicule for the national
employment guarantee programme. Experts say his promise of higher
minimum support prices for farms may not translate into major gains for
farmers. And note that his ambitious Modicare scheme has private sector
participation.

A
strong Indian economy is, after all, essential for just 0.1%
intolerant, cunnib=ng, crooked , number one terrorists of the world,
violent, militant, ever shooting, lynching, lunatic, mentally rertarded
chitpavan brahmin Rowdy Rakshasa Swayam Sevaks (RSS) chief Mohan
Bhagwat’s vision of a manusmriti glories of stealth,shadowy,
discriminatory hindutva cult.

The
main problem is the reforms being undertaken have a short-term cost.
GST, for instance, has caused a lot of disruption. Cleaning up the banks
is proving to be a Herculean task and it could lead to more caution on
lending, affecting smaller businesses. The spate of scams in banks
hasn’t helped. The bankruptcy code, like GST, is a messy
work-in-progress. The informal economy has been badly hit.

True,
finding decent jobs for people moving away from unviable farming is a
huge challenge, but it’s one common to Third World countries and has led
to what Mike Davis calls a “Planet of Slums”. The global landscape is
fraught with risk, with rumblings of trade wars and lower liquidity in
the markets.

On
the other hand, the economy has turned the corner, investment demand is
picking up and company bottom lines are growing fatter, which should
encourage job growth.

But
these are transient issues. It is far more important to realize that
the Modi is a fundamental break with the past. Its aim is a radical
right-wing revolution—in the economy, in society, in culture. The
current disruptions are a symptom of that revolution.

Manas Chakravarty looks at trends and issues in the financial markets. Respond to this column at manas.c@livemint.com

First Published: Tue, Apr 03 2018. 08 08 AM IST


Peace Is Doable

https://www.ndtv.com/…/modi-second-to-none-in-fake-news-by-…

[While things indeed are looking somewhat grim for the Modi-Shah duo, right at this moment, two things must be kept in mind.

One, another one year is still to go; and that’s a long time in politics.

The readiness with which he, in a jiffy, cooked up a charge of
*treason*, nothing less, against his predecessor and the previous Vice
President of the nation (ref.: <https://twitter.com/officeofrg/status/946038581306441728…>), just to garner some extra votes in a medium-sized state poll, should be enough of an indicator.

Not to forget, he has the whole of the state machinery, with the
autonomy of its various wings severely undermined, at his command.
One must be extra vigilant, not too complacent.

《And things have turned sour. Alwar, Ajmer, Gorakhpur and Phulpur show
that the game’s over. In a year from now - perhaps sooner - the legacy
he leaves behind will be a trail of falsehoods marking the first time an
Indian Prime Minister has turned his high office into an unending
flowing stream of fake news.》]

https://www.ndtv.com/…/modi-second-to-none-in-fake-news-by-…

Modi Second To None In Fake News

Mani Shankar Aiyar

Published: April 05, 2018 13:35 IST

The really unexplained thing about the Modi-Irani kerfuffle over fake
news is that it was Modi, none other, who over-ruled his Minister of
Information & Broadcasting, emerging as the knight in shining armour
slaying the dragon breathing fire against freedom of expression. Has
Modi suddenly become our democracy’s last beacon of hope?

I yield
to none in acknowledging Modi’s expertise in fake news. For surely no
one in our contemporary politics has propagated and profited more from
fake news than Modi has. Three incidents involving me would help me rest
my case.

In December 2017, with the election campaign in Gujarat
in full cry, he got the golden opportunity to turn a losing election
battle in his home state into a marginal victory by uninhibited resort
to fake news. First, when I used the expression “neech kisam ka aadmi”
(a low kind of person) about him, within seconds he distorted it from a
public platform to proclaim - quite falsely - that I had described him
as belonging to a “neech jaati” (lower caste). I had said no such thing.
I would never have said any such thing. But with Goebbelsian genius, he
told that the lie often enough for even my own party to take it to be
the truth.

Hard on the heels of that came the bizarre story,
propagated by Modi himself from election platforms, that I had invited
the Pakistan High Commissioner and a former Foreign Minister of Pakistan
to my home to hatch a conspiracy to foist Ahmed Patel as Chief Minister
of Gujarat - a totally bogus tissue of untruths. He had the gall to
further embellish the fake news by implicating my other guests, who
included a former Prime Minister, a former Vice-President, a former
Chief of Army Staff, a former Minister of External Affairs, a number of
our most distinguished diplomats, and a clutch of highly-respected
professional journalists, in this totally weird and utterly false
conspiracy theory. Indeed, he went so far as to claim that I had gone to
Pakistan to take out a “supari” on him. Rubbish, sickening rubbish.
Yet, the man gets away with it.

Murderer of democratic institutions (Modi)

Modi has cancelled an order that sought to punish journalists for fake news (File photo)

In January 2014, on the eve of the general elections, a TV agency put a
few questions to me about Modi at the on-going plenary session of the
All-India Congress Committee. My comments became “breaking news” as I
was alleged to have called him a “chaiwallah”. The clip is still on
YouTube. You are welcome to see it.

I never used the word
“chaiwallah”. I never said a chaiwallah could not become Murderer of
democratic institutions. I did indeed say I thought Modi unfit for the
job and that, therefore, he would “never, never” be PM.

The one
person who did say he had been a chaiwallah was not me but Modi himself!
I have never believed that to be true. So I ended my interview with a
jibe that if, after losing the coming election, he wanted to resume life
as a tea-vendor, we might be able to make some arrangement for him.

A joke - you might not like the joke, you might even find it in poor
taste - but the fact is that Modi has never really been a chaiwallah:
this is yet another example of Modi-style fake news. (The Vadnagar
railway station at which he claimed to have sold tea was not even built
till 1973, when he was 23!) But over the last four years, I have been
the target of vicious calumny for allegedly saying what he said I had,
and pilloried for what I never said. And all because Modi and his cohort
are the most effective manufacturers and purveyors of fake news that
this country has ever seen.

Seizing the opportunity to claim I
had said what I never had, he started a series of “chai pe charcha”
sessions with holograms of himself at tea-shops that was hailed as a
brilliant example of technology-driven instant political management.
Rajdeep Sardesai went so far as to suggest that I should have been the
recipient of a “thank you” note from Modi for his election victory.
Perhaps. But nothing was more “fake” than attributing to me what I never
said and then going to town with that lie. Of course, he found in
sections of the media willing collaborators to spread the canard. But
the primary propagator of that bit of fake news was none other than the
man who was to go on to score a dramatic upset victory at the polls.
Mussolini would have been proud.

modi chai pe charcha afp 650
Modi had wooed voters in 2014 with his Chai Pe Charcha campaign

Why then is this master generator and propagator of fake news
transmogrifying into a champion of letting everyone have his or her own
democratic say? For fear, I suspect, of getting caught out and becoming a
victim of Irani’s circulars!

That this hypothesis is not quite
as far-fetched as it might appear at first sight is shown by what has
happened to Modi-Shah’s discovery, in 2013-14, of the electoral
potential of social media. Well before any of the other parties lumbered
into spotting the mass reach of social media, the Modi team ratcheted
up the technology to spread its enticing, if wholly false, tale of
“achhe din” and 15 lakhs in every pocket to befool the public into
giving Modi his startling mandate. Indeed, even opposition parties,
including the Congress, were so impressed by these hijinks that they in
turn hired (for a while) the same instrument of propaganda that had
brought Modi to high office.

But communications technology, like
any weapon of war, can be turned into the very instrument of the first
user’s own destruction. So, as political parties, and, far more
importantly, the common garden or average netizen, began realizing that
the Prime Minister and his cohort had no monopoly over social media,
they started using the same technology to take down and mock Modi and
his government. The jokes circulating now on a daily basis in their
hundreds are no more about “Pappu” but principally about Modi and his
Sancho Panza. (My current favourite is that things are in such a mess,
it should be called the “Modi “!) The first users of social media to
spread fake news now find themselves hoist with their own petard. The
world is now sneering at them.

So, if the Irani circular had been
allowed to prevail, the principal instrument of Modi’s electoral appeal
- lies, their manufacture and dissemination - is, after four years of
jumlas, jugaad, incumbency and failure to deliver, being turned on the
originator. Modi, therefore, wary of saving what remains of his
political skin, turned Irani into his scapegoat after first, in all
probability, putting Irani up to her tricks (for not a leaf moves in
this dispensation but with the nod of He Himself). I am, of course,
guessing but I can think of no other convincing reason for Modi
abandoning his protégé the instant matters began turning sour.

And things have turned sour. Alwar, Ajmer, Gorakhpur and Phulpur show
that the game’s over. In a year from now - perhaps sooner - the legacy
he leaves behind will be a trail of falsehoods marking the first time an
Indian Prime Minister has turned his high office into an unending
flowing stream of fake news.

(Mani Shankar Aiyar is former Congress MP, Lok Sabha and Rajya Sabha.)


Peace Is Doable

https://scroll.in/…/somebody-has-done-black-magic-on-modi-m…> and <https://www.outlookindia.com/…/i-wouldnt-trust-her-w…/293992
Good Cop, Bad Cop? ‘Murderer of democratic institutions (Modi) Overrules Smriti Irani, Cancels “Fake News” Order: 10 Points’
3 Apr at 7:18 PM

[Btw, an eminent Modi stooges, chamcha, chela had once famously
observed that she won’t trust Irani even with jam and pickle ministry.
And, also something a bit beyond.
(Ref.: <https://scroll.in/…/somebody-has-done-black-magic-on-modi-m…> and <https://www.outlookindia.com/…/i-wouldnt-trust-her-w…/293992>.)

Irani is, btw, a bit of enigma.
At least, on the face of it.
First, a person with no college degree, hardly any organistional clout
to speak of, landed the plum post of a Cabinet Minister, that too the
HRD Ministry under her armpit.
She often punches, which turn out to be, well above her weight.
She got snubbed, in the process, on quite a few occassions, but never lost her status as a Cabinet Minister.
Now in charge of yet another plum ministry: I&B.

《After it was widely attacked as a brazen attempt to curb freedom of
the press in an election year, Prime Minister Narendra Modi today
cancelled an order that sought to punish journalists for fake news. The
order was issued late last night by the Information and Broadcasting
Ministry, which is headed by Smriti Irani. After top editors and
opposition parties accused the government of trying to control the
media, Ms Irani tweeted this morning that she was open to suggestions on
how to modify the order and tackle fake news. It wasn’t enough. Around
10 minutes later, the Prime Minister’s Office said that the
controversial order was withdrawn.》]

Modi Overrules Smriti Irani, Cancels “Fake News” Order: 10 Points
The “Fake News” order was issued by the Information and Broadcasting
Ministry, headed by Smriti Irani. PM Narendra Modi overruled the order.

All India | Edited by Deepshikha Ghosh | Updated: April 03, 2018 17:44 IST
Modi Overrules Smriti Irani, Cancels ‘Fake News’ Order: 10 Points
Click to Play

Fake news issue: Modi cancelled the order issued last evening on PIB accreditation

NEW DELHI: After it was widely attacked as a brazen attempt to curb
freedom of the press in an election year, Modi today cancelled an order
that sought to punish journalists for fake news. The order was issued
late last night by the Information and Broadcasting Ministry, which is
headed by Smriti Irani. After top editors and opposition parties accused
the government of trying to control the media, Ms Irani tweeted this
morning that she was open to suggestions on how to modify the order and
tackle fake news. It wasn’t enough. Around 10 minutes later, the Prime
Minister’s Office said the controversial order was withdrawn.

Here is your 10-point cheat sheet to this big story:

1. Modi’s Office also said the question of checking fake news should be left to media watchdog Press Council of India.

2. Here’s why Smriti Irani’s move triggered such a backlash. The need
to stop fake news is widely acknowledged, but the order said that any
complaint against a journalist accused of running fake news meant that
their government accreditation would be immediately suspended.

3.
The two main regulatory bodies for the print and broadcast media would
have 15 days to decide whether the journalist was guilty.

4.
Senior editors said the move was designed to give the government more
control over the news. They said suspending a journalist’s access to
government events and news conferences before the inquiry against them
was completed was unfair.

5. Journalists also questioned the
deadline for the inquiry because it was decided without consulting those
who regulate print and TV media.

6. The ministry did not define
“fake news” but said complaints about it in print would be referred for
determination to the Press Council of India, with suspected cases on
television going to the National Broadcasters Association.

7.
Shekhar Gupta, a former editor of the Indian Express newspaper, said it
was “a breathtaking assault on mainstream media”, and urged journalists
to resist it.

8. Congress leader Ahmed Patel questioned whether
the guidelines were aimed at preventing journalists from reporting news
uncomfortable to the establishment.

9. “What is guarantee that
these rules will not be misused to harass honest reporters? Is it not
possible that motivated complaints will be filed to suspend
accreditation until enquiry is on?” Ahmed Patel tweeted.

10.
Smriti Irani responded: “Glad to see you awake Ahmed Patel ji. Whether a
News article / broadcast is fake or not will be determined by PCI &
NBA; both of whom I’m sure you know are not controlled/ operated by
GOI.”


Peace Is Doable


The academician discusses the disappointment with Narendra Modi’s government and vents ire against Smriti Irani.
scroll.in

https://www.ndtv.com/…/modi-second-to-none-in-fake-news-by-…

[While things indeed are looking somewhat grim for the Modi-Shah duo, right at this moment, two things must be kept in mind.

One, another one year is still to go; and that’s a long time in politics.

The readiness with which he, in a jiffy, cooked up a charge of
*treason*, nothing less, against his predecessor and the previous Vice
President of the nation (ref.: <https://twitter.com/officeofrg/status/946038581306441728…>), just to garner some extra votes in a medium-sized state poll, should be enough of an indicator.

Not to forget, he has the whole of the state machinery, with the
autonomy of its various wings severely undermined, at his command.
One must be extra vigilant, not too complacent.

《And things have turned sour. Alwar, Ajmer, Gorakhpur and Phulpur show
that the game’s over. In a year from now - perhaps sooner - the legacy
he leaves behind will be a trail of falsehoods marking the first time an
Indian Prime Minister has turned his high office into an unending
flowing stream of fake news.》]

https://www.ndtv.com/…/modi-second-to-none-in-fake-news-by-…

Modi Second To None In Fake News

Mani Shankar Aiyar

Published: April 05, 2018 13:35 IST

The really unexplained thing about the Modi-Irani kerfuffle over fake
news is that it was Modi, none other, who over-ruled his Minister of
Information & Broadcasting, emerging as the knight in shining armour
slaying the dragon breathing fire against freedom of expression. Has
Modi suddenly become our democracy’s last beacon of hope?

I yield
to none in acknowledging Modi’s expertise in fake news. For surely no
one in our contemporary politics has propagated and profited more from
fake news than Modi has. Three incidents involving me would help me rest
my case.

In December 2017, with the election campaign in Gujarat
in full cry, he got the golden opportunity to turn a losing election
battle in his home state into a marginal victory by uninhibited resort
to fake news. First, when I used the expression “neech kisam ka aadmi”
(a low kind of person) about him, within seconds he distorted it from a
public platform to proclaim - quite falsely - that I had described him
as belonging to a “neech jaati” (lower caste). I had said no such thing.
I would never have said any such thing. But with Goebbelsian genius, he
told that the lie often enough for even my own party to take it to be
the truth.

Hard on the heels of that came the bizarre story,
propagated by Modi himself from election platforms, that I had invited
the Pakistan High Commissioner and a former Foreign Minister of Pakistan
to my home to hatch a conspiracy to foist Ahmed Patel as Chief Minister
of Gujarat - a totally bogus tissue of untruths. He had the gall to
further embellish the fake news by implicating my other guests, who
included a former Prime Minister, a former Vice-President, a former
Chief of Army Staff, a former Minister of External Affairs, a number of
our most distinguished diplomats, and a clutch of highly-respected
professional journalists, in this totally weird and utterly false
conspiracy theory. Indeed, he went so far as to claim that I had gone to
Pakistan to take out a “supari” on him. Rubbish, sickening rubbish.
Yet, the man gets away with it.

Murderer of democratic institutions (Modi)

Modi has cancelled an order that sought to punish journalists for fake news (File photo)

In January 2014, on the eve of the general elections, a TV agency put a
few questions to me about Modi at the on-going plenary session of the
All-India Congress Committee. My comments became “breaking news” as I
was alleged to have called him a “chaiwallah”. The clip is still on
YouTube. You are welcome to see it.

I never used the word
“chaiwallah”. I never said a chaiwallah could not become Murderer of
democratic institutions. I did indeed say I thought Modi unfit for the
job and that, therefore, he would “never, never” be PM.

The one
person who did say he had been a chaiwallah was not me but Modi himself!
I have never believed that to be true. So I ended my interview with a
jibe that if, after losing the coming election, he wanted to resume life
as a tea-vendor, we might be able to make some arrangement for him.

A joke - you might not like the joke, you might even find it in poor
taste - but the fact is that Modi has never really been a chaiwallah:
this is yet another example of Modi-style fake news. (The Vadnagar
railway station at which he claimed to have sold tea was not even built
till 1973, when he was 23!) But over the last four years, I have been
the target of vicious calumny for allegedly saying what he said I had,
and pilloried for what I never said. And all because Modi and his cohort
are the most effective manufacturers and purveyors of fake news that
this country has ever seen.

Seizing the opportunity to claim I
had said what I never had, he started a series of “chai pe charcha”
sessions with holograms of himself at tea-shops that was hailed as a
brilliant example of technology-driven instant political management.
Rajdeep Sardesai went so far as to suggest that I should have been the
recipient of a “thank you” note from Modi for his election victory.
Perhaps. But nothing was more “fake” than attributing to me what I never
said and then going to town with that lie. Of course, he found in
sections of the media willing collaborators to spread the canard. But
the primary propagator of that bit of fake news was none other than the
man who was to go on to score a dramatic upset victory at the polls.
Mussolini would have been proud.

modi chai pe charcha afp 650
Modi had wooed voters in 2014 with his Chai Pe Charcha campaign

Why then is this master generator and propagator of fake news
transmogrifying into a champion of letting everyone have his or her own
democratic say? For fear, I suspect, of getting caught out and becoming a
victim of Irani’s circulars!

That this hypothesis is not quite
as far-fetched as it might appear at first sight is shown by what has
happened to Modi-Shah’s discovery, in 2013-14, of the electoral
potential of social media. Well before any of the other parties lumbered
into spotting the mass reach of social media, the Modi team ratcheted
up the technology to spread its enticing, if wholly false, tale of
“achhe din” and 15 lakhs in every pocket to befool the public into
giving Modi his startling mandate. Indeed, even opposition parties,
including the Congress, were so impressed by these hijinks that they in
turn hired (for a while) the same instrument of propaganda that had
brought Modi to high office.

But communications technology, like
any weapon of war, can be turned into the very instrument of the first
user’s own destruction. So, as political parties, and, far more
importantly, the common garden or average netizen, began realizing that
the Prime Minister and his cohort had no monopoly over social media,
they started using the same technology to take down and mock Modi and
his government. The jokes circulating now on a daily basis in their
hundreds are no more about “Pappu” but principally about Modi and his
Sancho Panza. (My current favourite is that things are in such a mess,
it should be called the “Modi “!) The first users of social media to
spread fake news now find themselves hoist with their own petard. The
world is now sneering at them.

So, if the Irani circular had been
allowed to prevail, the principal instrument of Modi’s electoral appeal
- lies, their manufacture and dissemination - is, after four years of
jumlas, jugaad, incumbency and failure to deliver, being turned on the
originator. Modi, therefore, wary of saving what remains of his
political skin, turned Irani into his scapegoat after first, in all
probability, putting Irani up to her tricks (for not a leaf moves in
this dispensation but with the nod of He Himself). I am, of course,
guessing but I can think of no other convincing reason for Modi
abandoning his protégé the instant matters began turning sour.

And things have turned sour. Alwar, Ajmer, Gorakhpur and Phulpur show
that the game’s over. In a year from now - perhaps sooner - the legacy
he leaves behind will be a trail of falsehoods marking the first time an
Indian Prime Minister has turned his high office into an unending
flowing stream of fake news.

(Mani Shankar Aiyar is former Congress MP, Lok Sabha and Rajya Sabha.)


Peace Is Doable



https://www.livemint.com/…/Narendra-Modi-govts-creative-des…
Murderer of democratic institutions (Modi)’s creative destruction
The Narendra Modi government’s aim is a radical right-wing
revolution—in the economy, in society, in culture. The current
disruptions are a symptom of that revolution

[A case for Murderer of democratic institutions (Modi).

He’s, at the end of the day, an ardent and ruthless champion of large
capital and out to smother everybody else with an iron hand, in the
process.

And, for heaven’s sake, don’t crib about democracy and all that trash!
Remarkable indeed!

All this is underpinned by the ruling party’s ideology, which aims to
restore the lost manusmriti glories of stealth,shadowy, discriminatory
hindutva cult, but is, at the same time, a modernizing rather than a
conservative movement. Their use of religion and chauvinism has been a
potent weapon of mass mobilization. It’s a way of papering over the
cracks in a society riven by the fissures of caste, class, language and
culture. It’s a great way to sell capitalism to the masses.


But these are transient issues. It is far more important to realize that
the Modi is a fundamental break with the past. Its aim is a radical
right-wing revolution—in the economy, in society, in culture. The
current disruptions are a symptom of that revolution.

https://invalid.invalid/…/Narendra-Modi-govts-creative-dest…

Narendra Modi’’s creative destruction

Modi’s aim is a radical right-wing revolution—in the economy, in
society, in culture. The current disruptions are a symptom of that
revolution

Modi is a fundamental break with the past.

Support for Modi is not what it used to be. The Reserve Bank of India’s
(RBI’s) survey of consumer confidence found that in December 2017, 50.7%
of those surveyed expected their incomes to increase a year ahead; in
September 2014, 63.9% had said they expected their incomes to go up a
year later.

There are other straws in the wind—farmers and SC/STs
are restive, while the middle-class mood is reflected in the profusion
of jokes about the Prime Minister on WhatsApp messages, a marked change
from earlier.

Public memory of the corruption, weakness and the
dithering on policy of UPA-II, so reminiscent of the Weimar Republic,
seems to be dimming.

RBI’s consumer confidence survey found that
in December 2017, 50.7% of those surveyed expected their incomes to
increase a year ahead. In September, 2014, that percentage stood at
63.9%

And yet, Modi has set the stage for ushering in a mature
capitalism in the country. The initiatives taken in the last four years
will change the face of the Indian economy. Modi’s demonetisation
gambit, together with the introduction of the goods and services tax
(GST), has dealt a huge blow to petty commodity production and paved the
way for an expansion of the formal sector, as gleeful brokerage reports
never tire of pointing out. The Insolvency and Bankruptcy Code will
lead to a rapid turnaround of stranded assets. The Real Estate
(Regulation and Development) Act, or RERA, besides cleaning the Augean
stables in the sector, will eliminate the smaller and shadier operators.
Extending contract labour to all sectors of the economy will increase
“labour flexibility”. Environment restrictions and regulations have been
whittled down and there has been a massive programme of building
infrastructure.

Consider the changes on the macro front, such as
the decision to bring in an inflation targeting regime at RBI, bringing
down inflation, keeping the fiscal deficit in check, laying down the red
carpet for foreign direct investment (FDI).

In politics, Modi
has taken steps to transform India into a hard state, emulating the East
Asian model. Not all his policies are working, of course, but it isn’t
for want of trying. No wonder foreign investors are all praise for him.

Modi has taken steps to transform India into a hard state, emulating
the East Asian model. Not all his policies are working, but it isn’t for
want of trying
All this is underpinned by the ruling party’s
ideology, which aims to restore the lost manusmriti glories of
stealth,shadowy, discriminatory hindutva cult, but is, at the same time,
a modernizing rather than a conservative movement. Their use of
religion and chauvinism has been a potent weapon of mass mobilization.
It’s a way of papering over the cracks in a society riven by the
fissures of caste, class, language and culture. It’s a great way to sell
capitalism to the masses.

Why then the recent doubts? One, the
party has had to make several populist concessions, such as loan
waivers. The uneasiness is underlined by utterances such as those of RSS
chief Mohan Bhagwat, who last year made the mystifying statement that
only RSS/BJP (Rowdy Rakshasa Swayam Sevaks /Brashtachar Jiyasdha
Psychopathsould rescue the world from the clutches of capitalism. But
this is rhetoric—governments today have little choice but to put in
place the policies that will make them attractive to global capital. A
strong economy is, after all, essential for Bhagwat’s vision of a strong
manusmriti glories of stealth,shadowy, discriminatory hindutva cult

The recent sops have been doled out solely on electoral considerations.
Recall that Modi used to have nothing but ridicule for the national
employment guarantee programme. Experts say his promise of higher
minimum support prices for farms may not translate into major gains for
farmers. And note that his ambitious Modicare scheme has private sector
participation.

A strong Indian economy is, after all, essential
for just 0.1% intolerant, cunnib=ng, crooked , number one terrorists of
the world, violent, militant, ever shooting, lynching, lunatic, mentally
rertarded chitpavan brahmin Rowdy Rakshasa Swayam Sevaks (RSS) chief
Mohan Bhagwat’s vision of a manusmriti glories of stealth,shadowy,
discriminatory hindutva cult.

The main problem is the reforms
being undertaken have a short-term cost. GST, for instance, has caused a
lot of disruption. Cleaning up the banks is proving to be a Herculean
task and it could lead to more caution on lending, affecting smaller
businesses. The spate of scams in banks hasn’t helped. The bankruptcy
code, like GST, is a messy work-in-progress. The informal economy has
been badly hit.

True, finding decent jobs for people moving away
from unviable farming is a huge challenge, but it’s one common to Third
World countries and has led to what Mike Davis calls a “Planet of
Slums”. The global landscape is fraught with risk, with rumblings of
trade wars and lower liquidity in the markets.

On the other hand,
the economy has turned the corner, investment demand is picking up and
company bottom lines are growing fatter, which should encourage job
growth.

But these are transient issues. It is far more important
to realize that the Modi is a fundamental break with the past. Its aim
is a radical right-wing revolution—in the economy, in society, in
culture. The current disruptions are a symptom of that revolution.

Manas Chakravarty looks at trends and issues in the financial markets. Respond to this column at manas.c@livemint.com

First Published: Tue, Apr 03 2018. 08 08 AM IST


Peace Is Doable

http://indianexpress.com/…/sc-st-act-govt-told-apex-court-…/
The Cat Just Leaps Out Of The Bag! ‘SC/ST act: Govt told apex court to
keep anticipatory bail clause (diluting the Act), says amicus curiae’

[《The Centre may have tried to distance itself from the Supreme Court
ruling on the Scheduled Castes and Scheduled Tribes (Prevention of
Atrocities) Act but senior advocate Amarendra Sharan, amicus curiae in
the matter, Tuesday said it was the government which told the apex court
that anticipatory bail should be given in case no prima facie case is
made out under the Act.》]

http://indianexpress.com/…/sc-st-act-govt-told-apex-court-…/

SC/ST act: Govt told apex court to keep anticipatory bail clause, says amicus curiae
In the Supreme Court Tuesday, Attorney General K K Venugopal urged the
bench to reconsider its directions which decreed that permission should
be taken before making an arrest under the Act.

Written by Seema Chishti | New Delhi | Published: April 4, 2018 3:41:06 am

“The Union of India had submitted that anticipatory bail could be given
in case there is no prima facie case being made out under the Scheduled
Castes and Scheduled Tribes (Prevention of Atrocities) Act. Even the
data regarding misuse of the Act was provided by the learned ASG,”
Sharan told The Indian Express.

The Centre may have tried to
distance itself from the Supreme Court ruling on the Scheduled Castes
and Scheduled Tribes (Prevention of Atrocities) Act but senior advocate
Amarendra Sharan, amicus curiae in the matter, Tuesday said it was the
government which told the apex court that anticipatory bail should be
given in case no prima facie case is made out under the Act.

“The
Union of India had submitted that anticipatory bail could be given in
case there is no prima facie case being made out under the Scheduled
Castes and Scheduled Tribes (Prevention of Atrocities) Act. Even the
data regarding misuse of the Act was provided by the learned ASG,”
Sharan told The Indian Express.

Referring to the protests Monday
by Dalits who alleged dilution of the Act, Sharan underlined the role of
the state and said: “No court can have verdicts issued under pressure
from a mob or political compulsions of any sort… reports from Madhya
Pradesh say that the police didn’t fire — someone else did and lives
were lost. We need to be able to protect our SC and ST citizens too. The
state must take responsibility for it and no innocent life must be
lot.”

In the Supreme Court Tuesday, Attorney General K K
Venugopal urged the bench to reconsider its directions which decreed
that permission should be taken before making an arrest under the Act.

In a 35-page report, the amicus curiae had argued for Section 18 of the
Act to be struck off as it was not in consonance with the Constitution.
According to the report, Section 18 did not stand the test of
constitutionality as enshrined under Articles 14 and 21 and was to be
declared ultra vires.

The report of the amicus curiae was in
three parts — the first part dealt with the merits of the case in
question; part two on guidelines to be followed before making an arrest
under the Act; and, part three that contested the constitutionality of
Section 18.


Peace Is Doable


In
the Supreme Court Tuesday, Attorney General K K Venugopal urged the
bench to reconsider its directions which decreed that permission should
be taken before…
indianexpress.com

https://theprint.in/…/smriti-iranis-ib-ministry-medi…/46941/

>
> The RFID proposal, or the now-aborted move to regulate fake news,
are not the first such by the NDA government that gives the impression
it wants to regulate the media.
>
> Earlier, the I&B
ministry had issued an order warning officers to refrain from talking to
the media without permissions from relevant authorities or face action,
citing the PIB’s Information Dissemination Manual of 2017.
>
>
> https://theprint.in/…/smriti-iranis-ib-ministry-medi…/46941/
> Journalists participate in a protest | Burhaan Kinu/Hindustan
Times via Getty Images Journalists participate in a protest | Burhaan
Kinu/Hindustan Times via Getty Images
>
> Press
Information Bureau wrote to the home ministry in January asking if media
accreditation cards could be replaced with RFID cards to enhance
security.
>
> New Delhi: The Press Information Bureau, the
central government’s nodal body for official communication, is working
on a proposal to track the movement of journalists at government
buildings and offices through radio-frequency identification (RFID)
cards, ThePrint has learnt.
>
> The PIB is the
government’s media wing under the Smriti Irani-led information and
broadcasting ministry. The ministry triggered a huge controversy with
its order Monday to punish journalists for publishing or propagating
“fake news”. The furore against the move caused Prime Minister Narendra
Modi to order a roll-back in less than 24 hours.
>
> In
another proposal that is certain to raise the hackles of journalists in
the national capital, the PIB wrote to the union home ministry in
January asking if the accreditation cards it issues to journalists could
be replaced with RFID cards.
>
> The home ministry is
considering the proposal, although top ministry sources told ThePrint
that it could be impractical to implement.
>
> Frank
Noronha, the Principal Director-General of PIB, confirmed the move. But
he also said there has been no progress on the proposal. PIB, he said,
is only exploring options available for improving the security, use,
look and other features of the existing accreditation card.
>
> “We routinely explore what options are available to improve the
card to facilitate free and easy entry and exit into government
buildings on the basis of different technological advances,” Noronha
told ThePrint in response to queries. “However, nothing has been done to
this effect as yet.”
>
> A home ministry spokesman did not respond to queries until the time of publication of this report.
> What is RFID and how can it track journalists?
>
> Press accreditation cards are issued by the government-appointed
Central Press Accreditation Committee, which is headed by the
director-general of the PIB. Nearly 3,000 cards are issued annually to
reporters, photographers, TV cameramen and editors after a stringent
vetting process.
>
> RFID technology uses electromagnetic
fields to identify and track tags attached to objects. The tags contain
electronically-stored information. The technology is used in smart cards
and tags such as modern-day vehicle registration certificates, driving
licences, metro rail cards and even toll tags.
>
> At
present, journalists visiting government buildings have to only show
their accreditation cards to the security guards. If ‘passive’ RFID is
implemented, they would need to swipe/punch the card at the entrance. On
the other hand, ‘active’ RFID technology would mean that a sensor picks
up the frequency of the card and either lets one pass through or alerts
security. Either way, the government can track journalists’ entry, exit
and possibly who they are meeting.
>
> The PIB has been
contemplating increasing the security features of the card after several
confidential documents were leaked from the petroleum ministry in 2015.
> Problems in implementing RFID proposal
>
> Home ministry sources said carrying out such an exercise would
need massive new infrastructure and a huge budget. Security turnstile
gates and other infrastructure work would have to be put in place for
all the 56 buildings under the MHA’s ambit, apart from procuring RFID
cards for thousands of journalists.
>
> There would be
other logistical difficulties too, such as differentiating journalists
from the lakhs of other government employees accessing the buildings
every day, the sources said.
>
> The RFID proposal, or the
now-aborted move to regulate fake news, are not the first such by the
NDA government that give the impression it wants to regulate the media.
>
> Earlier, the I&B ministry had issued an order warning officers
to refrain from talking to the media without permissions from relevant
authorities or face action, citing the PIB’s Information Dissemination
Manual of 2017.
>
__._,_.___
Posted by: Rebecca Kurian
Reply via web post • Reply to sender • Reply to group • Start a New Topic • Messages in this topic (1)
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Press
Information Bureau wrote to the home ministry in January asking if
media accreditation cards could be replaced with RFID cards to enhance
security.
theprint.in


https://www.urdumediamonitor.com/…/everyone-praised-the-im…/

Are these double standards or not? How tragic that everything that happens in our country is
coloured in “religious” prejudices! Human Rights or plain “good conscience” seem to be missing!
Are lives of citizens of the minority communities without any value? Will we ever get out of this
crazy mindset?

>
> Indeed the police has ultimately now registered the case. But if
the case is not fought strongly in the court of law one wonders how many
more innocent youths would be preyed upon by the terrorists. Therefore,
this is the duty of Muslim organisations to respect the bereaved Imam’s
feelings and pressurise the administration and the police to meet the
demand of justice and bring the killers to book and make sure that they
get death sentence for mob lynching and burning the deceased so that no
one is mob lynched and killed again as brutally as Sibghatullah was and
no other father has to shed tears on the death of his minor son and no
brother has to bear the loss of a brother like Ataullah has had to.
>
>
>
> https://www.urdumediamonitor.com/…/everyone-praised-the-im…/
>
> alt
>
> By Mahdi Hasan Aini Qasmi
>
> The only thing that is being reported by the media is the appeal
to his followers by Maulana Imdadullah Rashidi, the Khateeb of Noorani
Masjid Asansol to remain calm and maintain peace and not to retaliate
following the brutal killing of his son Hafiz Sibghatullah Rashidi.
However no one seems to have felt his pain; nor has anyone taken notice
of what he had said as a mourning father.
>
> Describing
the cold blooded murder of his minor son he said, ‘On 28 April he had
gone to the mosque to read Qur’an. Upon hearing the commotion he went
out to find out what was going on. The mob then dragged and took him
away with them.’
>
> ‘My elder son went to police
station to report the incident and seek their help in recovering his
brother. But the police after verifying the identity of the child taken
away, instead of helping him in anyway behaved in objectionable manner
and locked him up in the prison cell. Our local councillor somehow
managed to have him released by the night.
>
> The Imam
added, ‘My elder son went to police station to report the incident and
seek their help in recovering his brother. But the police after
verifying the identity of the child taken away, instead of helping him
in anyway behaved in objectionable manner and locked him up in the
prison cell. Our local councillor somehow managed to have him released
by the night.
>
> ‘In the morning we were informed that a
dead body had been brought in the hospital. That dead body was of my
son. I am trying to resist my tears but cannot do so. My son’s finger
nails were pulled and torn off and he was burnt. He was attacked with
knives. Blood was still oozing out of his body even he was dead. They
had killed my son no doubt but at least they should not have burnt his
body.’
>
> Even after going through such a tragedy, the
Imam tried to and succeeded in mollifying the angry mob [that was bent
upon retaliating] and led it by example. It was an example of great
self-control and nerves and mountain-like strong character and faith he
displayed was exemplary. But should the case file relating to the murder
of Sibghatullah Rashidi be now closed? Should his family maintain
silence and say nothing more without his murderers being brought to
justice?
>
> How outrageous and shameful has been police’s
conduct in this whole episode? Should the culpability of the murder of
this innocent teenager not be determined? Why are human rights bodies
and advocacy groups silent?
>
> Indeed the police has
ultimately now registered the case. But if the case is not fought
strongly in the court of law one wonders how many more innocent youths
would be preyed upon by the terrorists. Therefore, this is the duty of
Muslim organisations to respect the bereaved Imam’s feelings and
pressurise the administration and the police to meet the demand of
justice and bring the killers to book and make sure that they get death
sentence for mob lynching and burning the deceased so that no one is mob
lynched and killed again as brutally as Sibghatullah was and no other
father has to shed tears on the death of his minor son and no brother
has to bear the loss of a brother like Ataullah has had to.
>
> Translated by Urdu Media Monitor.Com from UNA News


By
Mahdi Hasan Aini Qasmi The only thing that is being reported by the
media is the appeal to his followers by Maulana Imdadullah Rashidi, the
Khateeb of Noorani…
urdumediamonitor.com


https://scroll.in/…/reading-list-eight-articles-on-the-judi…

7 hours ago
Updated 7 hours ago.
Scroll Staff

JUDICIAL SYSTEM
Reading list: Eight articles on the judicial crisis that has led to an impeachment campaign
The CPI(M) has been lobbying for an impeachment motion against the
chief justice of India after four senior judges expressed concern over
his administration.

Reading list: Eight articles on the judicial crisis that has led to an impeachment campaign
Chief Justice of India Dipak Misra | PTI

Several Opposition parties in the country are likely to introduce an
impeachment motion against Chief Justice of India Dipak Misra in the
Rajya Sabha on Thursday, reports said. On Tuesday, top Opposition
leaders held a meeting to formulate their stand on the proposal, The
Times of India quoted unidentified party officials as saying.

Communist Party of India (Marxist) chief Sitaram Yechury has been
lobbying to garner support for an impeachment motion after four senior
judges of the Supreme Court – Jasti Chelameswar, Rajan Gogoi, Madan B
Lokur and Kurian Joseph – held an unprecedented press conference on
January 12 to express concerns about the court’s functioning under
Misra.

Most parties, including the Congress, have been
tight-lipped about their role in the impeachment motion. The Nationalist
Congress Party and the Communist Party of India (Marxist) are two of
the few who have gone on record to acknowledge their participation.
Nationalist Congress Party leader DP Tripathi said he had signed draft
petition, ANI reported.

An impeachment motion requires the
signatures of at least 50 members in the Upper House or 100 MPs of the
Lok Sabha and must be submitted to the presiding officer of either
House, who will set up a committee to examine it. Only if the committee
is convinced that the motion has merit will it be debated and voted on.
To pass, the motion must be supported by the majority membership of the
House and not less two-thirds of the members present and voting.

Here are eight articles on crisis in the Indian judiciary.

1. What happened in the Supreme Court on Friday (and what is the MCI
bribery case)?: In a heated proceedings on November 10, Chief Justice
Dipak Misra said a bench would be formed to hear petitions seeking
independent probe into the case.

2. ‘The Supreme Court has
ended as an institution’: 10 reads on November’s judicial drama:
Allegations of impropriety and heated arguments gave legal commentators
plenty to chew on this week.

3. Full text: ‘The Chief Justice is
only the first amongst the equals – nothing more or nothing less’: Four
Supreme Court judges wrote this letter to the Chief Justice of India
asking him to address a crisis, but they say it has remained unanswered.

4. Chelameswar letter text: ‘Bonhomie between judiciary,
government sounds death knell to democracy’: In a letter to Chief
Justice Dipak Misra on March 21, Justice Chelameswar sought a full court
sitting to discuss government interference in the judiciary

5.
Congress considering option of moving impeachment proceedings against
Chief Justice Dipak Misra: A senior lawyer who the Congress consulted
said the party would back the four judges who revolted on Friday.

6. The crisis in the Supreme Court will not just blow over. Staying
silent is not the answer: The potential of the judges’ press conference
to become the beginning of a deep introspection and structural reform
seems to be withering away.

7. It isn’t just the Supreme Court
that’s divided – the Bar is, too: While most of lawyers’ associations
wanted the matter to be resolved internally, the solutions suggested
differed.

8. As Chief Justice Dipak Misra is backed into a
corner, the Indian judiciary’s authority is at stake: The Congress is
moving to impeach him while Justice J Chelameswar wants a full court
sitting to discuss the executive’s interference in judicial functioning.


Peace Is Doable


The
CPI(M) has been lobbying for an impeachment motion against the chief
justice of India after four senior judges expressed concern over his
administration.
scroll.in


comments (0)
04/04/18
2580 Tue 2582 Thu 3rd to 5th Apr 2018 LESSONS in 37 Classical Hebrew-37 עברית קלאסית Awakeness Practices All 84,000 Khandas As Found in the Pali Suttas Traditionally the are 84,000 Dharma Doors - 84,000 ways to get Awakeness. Maybe so; certainly the Buddha taught a large number of practices that lead to Awakeness. This web page attempts to catalogue those found in the Pali Suttas (DN, MN, SN, AN, Ud & Sn 1). There are 3 sections: The discourses of Buddha are divided into 84,000, as to separate addresses. The division includes all that was spoken by Buddha.”I received from Buddha,” said Ananda, “82,000 Khandas, and from the priests 2000; these are 84,000 Khandas maintained by me.” They are divided into 275,250, as to the stanzas of the original text, and into 361,550, as to the stanzas of the commentary. All the discourses including both those of Buddha and those of the commentator, are divided into 2,547 banawaras, containing 737,000 stanzas, and 29,368,000 separate letters. http://www.buddha-vacana.org/ BuddhaSasana-The Home of Pali Buddha Vacana — The words of the Buddha — Classical Buddhism (Teachings of the Awakened One with Awareness) belong to the world, and everyone have exclusive rights: is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio Transformation and Economic Emancipation Movement followed by millions of people all over the world. Rendering exact translation as a lesson of this University in one’s mother tongue to this Google Translation https://translate.google.com and propagation entitles to become a Stream Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal. Analytic Insight-Net - FREE Online Analytic Insight-Net Tipiṭaka Research & Practice University and related NEWS through 
http://sarvajan.ambedkar.org 
in
 105 CLASSICAL LANGUAGES
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Tipiṭaka, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: @ 7:47 pm

2580 Tue 2582 Thu 3rd to 5th Apr  2018 LESSON


in 37 Classical Hebrew-37 עברית קלאסית

Awakeness Practices

All 84,000 Khandas As Found in the Pali Suttas

Traditionally
the are 84,000 Dharma Doors - 84,000 ways to get Awakeness. Maybe so;
certainly the Buddha taught a large number of practices that lead to
Awakeness. This web page attempts to catalogue those found in the Pali
Suttas (DN, MN, SN, AN, Ud & Sn 1). There are 3 sections:

The
discourses of Buddha are divided into 84,000, as to separate addresses.
The division includes all that was spoken by Buddha.”I received from
Buddha,” said Ananda, “82,000 Khandas, and  from the priests 2000; these
are 84,000 Khandas maintained by me.” They are divided into 275,250, as
to the stanzas of the original text, and into 361,550, as to the
stanzas of the commentary. All the discourses including both those of
Buddha and those of the commentator, are divided  into 2,547 banawaras,
containing 737,000 stanzas, and 29,368,000 separate letters.

http://www.buddha-vacana.org/

BuddhaSasana-The Home of Pali

 Buddha Vacana
— The words of the Buddha —
Classical Buddhism (Teachings of the Awakened One with Awareness) belong to the world, and everyone have exclusive rights:

is
the most Positive Energy of informative and research oriented site
propagating the teachings of the Awakened One with Awareness the Buddha
and on Techno-Politico-Socio Transformation and Economic Emancipation
Movement followed by millions of people all over the world.

Rendering
exact translation as a lesson of this University in one’s mother tongue
to this Google Translation https://translate.google.com and propagation
entitles to become a Stream Enterer (Sottapanna) and to attain Eternal
Bliss as a Final Goal.  Analytic Insight-Net - FREE Online Analytic
Insight-Net Tipiṭaka Research & Practice University and related NEWS
through 
http://sarvajan.ambedkar.org 
in
 105 CLASSICAL LANGUAGES
 

37 Classical Hebrew

37 עברית קלאסית

2580 Tue 2582 Thu 3 עד 5 אפריל 2018 שיעורים

http://www.orgsites.com/oh/awakenedone/

תרגילי אוקינס

כל 84,000 חאנדס כפי שנמצאו סאליאס פאלי

באופן מסורתי הם 84,000 Dharma דלתות - 84,000 דרכים להגיע Awakeness. אולי; בהחלט הבודהא לימד מספר רב של פרקטיקות המובילות Awakeness. דף אינטרנט זה מנסה לקטלג את אלה שנמצאו Palas Suttas (DN, MN, SN, AN, UD & Sn 1). ישנם 3 חלקים:

השיח של הבודהא מחולק ל -84,000, כדי להפריד בין הכתובות. האגף כולל את כל מה שנאמר על ידי בודהה: “קיבלתי מבודהה”, אמרה אננדה, “82,000 חנדים, ומהכוהנים 2000; אלה הם 84,000 ח’אנדס שהוחזקו על-ידי “. הם מחולקים ל -275,250, לגבי הבתים שבטקסט המקורי, ול -361,550, לגבי בתי הפרשנות. כל הדיונים, כולל אלה של הבודהה ושל הפרשן, נחלקים ל -2,547 בנאווארות, המכילות 737,000 בתים ו -29,368,000 מכתבים נפרדים.

http://www.buddha-vacana.org/

בודההסאנה - הבית של פאלי

 בודהה ואקנה
- דברי הבודהה -
הבודהיזם הקלאסי (תורתו של האדם המתעורר עם המודעות) שייך לעולם, ולכל אחד יש זכויות בלעדיות:

היא האנרגיה החיובית ביותר של אתר אינפורמטיבי ומחקרי המכוון את תורתו של
האדם המתעורר עם המודעות לבודהה ולתנועה הטכנו-פוליטית-חברתית והתנועה
לשחרור כלכלי ובעקבותיה מיליוני אנשים בכל רחבי העולם.

עיבוד
התרגום המדויק כשיעור של האוניברסיטה הזאת בשפת האם של אדם זה אל
https://translate.google.com, והרשמת ההפצה להפוך לזרם של זרם
(Sottapanna) ולהשיג את האושר הנצחי כמטרה סופית.
אנליטית תובנה-נטו - חינם באינטרנט אנליטי תובנה, נטו Tipiṭaka מחקר
& עיסוק אוניברסיטת חדשות בנושא באמצעות http://sarvajan.ambedkar.org ב
105 שפות קלאסי

 בודהה ואקנה
- דברי הבודהה -
למד פאלי באינטרנט בחינם ובדרך הקלה.

אתר זה מוקדש למי שרוצה להבין טוב יותר את המילים של הבודהה על ידי לימוד היסודות של שפת פאלי, אבל אין להם הרבה זמן זמין עבור זה. הרעיון
הוא שאם המטרה שלהם היא רק כדי לקבל מופעלת לקרוא את הטקסטים פאלי יש
תחושה הוגנת של הבנת אותם, גם אם הבנה זו אינה מכסה את כל הפרטים הקטנים של
הכללים הדקדוקיים, הם לא באמת צריכים להוציא הרבה
הזמן נאבק עם למידה מדכאת של תיאוריה דקדוקית מייגעת מעורבים דברים כמו כמויות רבות והצמדות.

במקרה
זה, זה מספיק כדי להגביל את עצמם פשוט ללמוד את המשמעות של המילים החשוב
ביותר פאלי, כי החוויה החוזרת של קריאה מספק הבנה אמפירית ואינטואיטיבית של
מבני המשפט הנפוצים ביותר.
כך הם יכולים להיות אוטודידקט, בחירת הזמן, משך, תדירות, התוכן ואת עומק המחקר שלהם.

הבנתם
את הוותיק של הבודהא תהפוך ליותר מדויקת כאשר הם ילמדו ללא מאמץ וישננו את
המלים ואת הנוסחאות החשובות המהותיות בהוראת הבודהא, בדרך של קריאה סדירה.
הלמידה שלהם ואת ההשראה שהם מקבלים ממנה יגדל מעמיק כמו הקבלה שלהם למסרים של המורה ישתפר.

כתב ויתור: אתר זה נוצר על ידי אוטודידקט והוא נועד עבור autodidacts. מנהל האתר לא פעל לפי כל קורס רשמי Pali ואין טענה כי כל המידע המוצג כאן הוא לגמרי ללא שגיאות. מי שרוצה דיוק אקדמי עשוי לשקול להצטרף קורס רשמי Pali. במקרה הקוראים לשים לב לכל טעות, מנהל האתר יהיה אסיר תודה אם הם לדווח על זה באמצעות תיבת הדואר המוזכרים תחת ‘צור’.

סאטה פיאקה - דיגה ניקאיה

DN 9 -
Poṭṭhapāda Sutta
{קטע}
- שאלות של Po’hapada -

Poṭṭhapāda שואל שאלות שונות reagrding הטבע של סנה.
הערה: טקסטים פשוטים

http://www.buddha-vacana.org/suttapitaka.html
 
סאטה פיאקה
- סל הדיבור -
[sutta: שיח]

סיאטה פיאקה מכילה את תמצית הוראת הבודהא לגבי הדהאמא. הוא מכיל יותר מעשרת אלפים סוטות. הוא מחולק בחמישה אוספים הנקראים Nikas.

דיקא ניקאיה
    
[dīgha: long] ניקאיה Dīgha אוסף 34 של השיחות הארוכות ביותר שניתן על ידי הבודהה. יש רמזים שונים שרבים מהם הם תוספות מאוחרות לקורפוס המקורי ולאמיתות מפוקפקות.
Majjhima Nikaya
    
[majjima: בינוני] Magjhima Nikaya אוספת 152 שיח של הבודהה של ביניים, העוסקים בנושאים מגוונים.
סאקיוטה ניקאיה
    
[Samyutta: group] ניקאיה Sajyutta אוספת את suttas על פי הנושא שלהם ב 56 קבוצות משנה בשם saṃyuttas. הוא מכיל יותר משלושת אלפים שיח של אורך משתנה, אך בדרך כלל קצר יחסית.

37 עברית קלאסית

2580 Tue 2582 Thu 3 עד 5 אפריל 2018 שיעורים

http://www.orgsites.com/oh/awakenedone/

תרגילי אוקינס

כל 84,000 חאנדס כפי שנמצאו סאליאס פאלי

באופן מסורתי הם 84,000 Dharma דלתות - 84,000 דרכים להגיע Awakeness. אולי; בהחלט הבודהא לימד מספר רב של פרקטיקות המובילות Awakeness. דף אינטרנט זה מנסה לקטלג את אלה שנמצאו Palas Suttas (DN, MN, SN, AN, UD & Sn 1). ישנם 3 חלקים:

השיח של הבודהא מחולק ל -84,000, כדי להפריד בין הכתובות. האגף כולל את כל מה שנאמר על ידי בודהה: “קיבלתי מבודהה”, אמרה אננדה, “82,000 חנדים, ומהכוהנים 2000; אלה הם 84,000 ח’אנדס שהוחזקו על-ידי “. הם מחולקים ל -275,250, לגבי הבתים שבטקסט המקורי, ול -361,550, לגבי בתי הפרשנות. כל הדיונים, כולל אלה של הבודהה ושל הפרשן, נחלקים ל -2,547 בנאווארות, המכילות 737,000 בתים ו -29,368,000 מכתבים נפרדים.

http://www.buddha-vacana.org/

בודההסאנה - הבית של פאלי

 בודהה ואקנה
- דברי הבודהה -
הבודהיזם הקלאסי (תורתו של האדם המתעורר עם המודעות) שייך לעולם, ולכל אחד יש זכויות בלעדיות:

היא האנרגיה החיובית ביותר של אתר אינפורמטיבי ומחקרי המכוון את תורתו של
האדם המתעורר עם המודעות לבודהה ולתנועה הטכנו-פוליטית-חברתית והתנועה
לשחרור כלכלי ובעקבותיה מיליוני אנשים בכל רחבי העולם.

עיבוד
התרגום המדויק כשיעור של האוניברסיטה הזאת בשפת האם של אדם זה אל
https://translate.google.com, והרשמת ההפצה להפוך לזרם של זרם
(Sottapanna) ולהשיג את האושר הנצחי כמטרה סופית.
אנליטית תובנה-נטו - חינם באינטרנט אנליטי תובנה, נטו Tipiṭaka מחקר
& עיסוק אוניברסיטת חדשות בנושא באמצעות http://sarvajan.ambedkar.org ב
105 שפות קלאסי

 בודהה ואקנה
- דברי הבודהה -
למד פאלי באינטרנט בחינם ובדרך הקלה.

אתר זה מוקדש למי שרוצה להבין טוב יותר את המילים של הבודהה על ידי לימוד היסודות של שפת פאלי, אבל אין להם הרבה זמן זמין עבור זה. הרעיון
הוא שאם המטרה שלהם היא רק כדי לקבל מופעלת לקרוא את הטקסטים פאלי יש
תחושה הוגנת של הבנת אותם, גם אם הבנה זו אינה מכסה את כל הפרטים הקטנים של
הכללים הדקדוקיים, הם לא באמת צריכים להוציא הרבה
הזמן נאבק עם למידה מדכאת של תיאוריה דקדוקית מייגעת מעורבים דברים כמו כמויות רבות והצמדות.

במקרה
זה, זה מספיק כדי להגביל את עצמם פשוט ללמוד את המשמעות של המילים החשוב
ביותר פאלי, כי החוויה החוזרת של קריאה מספק הבנה אמפירית ואינטואיטיבית של
מבני המשפט הנפוצים ביותר.
כך הם יכולים להיות אוטודידקט, בחירת הזמן, משך, תדירות, התוכן ואת עומק המחקר שלהם.

הבנתם
את הוותיק של הבודהא תהפוך ליותר מדויקת כאשר הם ילמדו ללא מאמץ וישננו את
המלים ואת הנוסחאות החשובות המהותיות בהוראת הבודהא, בדרך של קריאה סדירה.
הלמידה שלהם ואת ההשראה שהם מקבלים ממנה יגדל מעמיק כמו הקבלה שלהם למסרים של המורה ישתפר.

כתב ויתור: אתר זה נוצר על ידי אוטודידקט והוא נועד עבור autodidacts. מנהל האתר לא פעל לפי כל קורס רשמי Pali ואין טענה כי כל המידע המוצג כאן הוא לגמרי ללא שגיאות. מי שרוצה דיוק אקדמי עשוי לשקול להצטרף קורס רשמי Pali. במקרה הקוראים לשים לב לכל טעות, מנהל האתר יהיה אסיר תודה אם הם לדווח על זה באמצעות תיבת הדואר המוזכרים תחת ‘צור’.

סאטה פיאקה - דיגה ניקאיה

DN 9 -
Poṭṭhapāda Sutta
{קטע}
- שאלות של Po’hapada -

Poṭṭhapāda שואל שאלות שונות reagrding הטבע של סנה.
הערה: טקסטים פשוטים

http://www.buddha-vacana.org/suttapitaka.html
 
סאטה פיאקה
- סל הדיבור -
[sutta: שיח]

סיאטה פיאקה מכילה את תמצית הוראת הבודהא לגבי הדהאמא. הוא מכיל יותר מעשרת אלפים סוטות. הוא מחולק בחמישה אוספים הנקראים Nikas.

דיקא ניקאיה
    
[dīgha: long] ניקאיה Dīgha אוסף 34 של השיחות הארוכות ביותר שניתן על ידי הבודהה. יש רמזים שונים שרבים מהם הם תוספות מאוחרות לקורפוס המקורי ולאמיתות מפוקפקות.
Majjhima Nikaya
    
[majjima: בינוני] Magjhima Nikaya אוספת 152 שיח של הבודהה של ביניים, העוסקים בנושאים מגוונים.
סאקיוטה ניקאיה
    
[Samyutta: group] ניקאיה Sajyutta אוספת את suttas על פי הנושא שלהם ב 56 קבוצות משנה בשם saṃyuttas. הוא מכיל יותר משלושת אלפים שיח של אורך משתנה, אך בדרך כלל קצר יחסית.

Agguttara Nikaya

    [agg: גורם ara ara ara ara ara ara ara ara ara ara ara ara ara ara ara ara ara ara ara ara ara ara ara ara ara ara ara ara ara ara ara: הוא מכיל אלפי suttas אשר בדרך כלל קצר.

חאקה ניקאיה

    [ח’ודהא:
קצר, קטן] הטקסטים הקצרים של חודהקה ניקאיה, ונחשב מורכב משתי סטרטות:
דהאמפאדה, אודנה, איטיוטקה, סוטה ניפאטה, תרגאטה-תריגאטה ויאטקה יוצרים את
השכבות הקדומות, ואילו ספרים אחרים הם תוספות מאוחרות ואותנטיות שלהם
הוא מוטל בספק.

http://www.buddha-vacana.org/formulae.html

פאלי נוסחאות

ההשקפה
שעליה מבוססת עבודה זו היא שהמעברים של הסוטות, שדווחו על-ידי הבודהה בכל
ארבעת הניקיאיות, יכולים להיחשב כמצביע על מה שנחשב בעיניו כבעל העניין
הראוי ביותר בהוראתו
, ובאותה עת מה מייצג במדויק את המילים בפועל. שמונה מהם הם expounded ב Gaúaka-Moggallāna Sutta (MN 107) ו תיאר את
Sekha Paṭipadā או נתיב אחד תחת הדרכה, אשר למעשה מוביל את neopyte כל הדרך
אל jhāna הרביעי.

Sekha Paṭipadā - נתיב אחד תחת הדרכה

שנים עשר נוסחאות המגדירות צעד אחר צעד את המנהגים העיקריים שנקבעו על ידי הבודהה. הוא בעל חשיבות בסיסית לכל מי שמעוניין להתקדם בהצלחה, משום שהוא מכיל את
ההנחיות שיאפשרו למודט לקבוע את התנאים ההכרחיים לתרגול יעיל.

Ñnāpānassati - מודעות לנשימה
    
התרגול המומלץ על ידי בודהה לכל מיני מטרות בריאה, וכאן אתה יכול להבין בדיוק את ההוראות שהוא נותן.
אנוסטי - הזיכרונות /
    
כאן יש לנו את התיאור הסטנדרטי של הבודהה (כ -140 להתרחש), Dhamma (≈90 אוק.) ואת סנגה (≈ 45 מתרחשים).
ללא שם: Cetovimutti ללא שם: השחרור ללא גבולות של המוח
    
הבודהא משבח לעתים קרובות את התרגול של ארבעת האפאמה סטוטימוטי, אשר נחשבים כמובילים להגנה מפני סכנות ולדרך המובילה לבראהמלוקה.
Arahatta - Arahantship
    
זוהי נוסחת המניות שבאמצעותה השגת arahantship מתואר suttas.
אריה Sīlakkhandha - מצרף אציל של סגולה
    
חוקים שונים כדי להיות ואחריו bhikkhus.
Arūpajjhān - Jahānas ללא צורה
    
הנה נוסחאות המניות המתארות את הקליטה של ​​samaddhi מעבר jhāna הרביעי, אשר נקראים בסוף פיטורי litterature כמו arūpajjhānas.
Āsavānaṃ Khayañāṇa - ידיעת חורבן האסאווה
    
ידיעה על הרס האסאווה: אראנטשיפ.
Bhojane Mattaññutā - מתון באוכל
    
מתון במזון: לדעת את הכמות הנכונה לאכול.
קאטארו ג’אנה - ארבעת הג’אנות
    
ארבעת הג’אנאס: שיש להם נטייה נעימה.
Indriyesu Guttadvāratā - מעקב בכניסה של חושי חוש
    
השומר בכניסה לכוחות חושיים: תחושת איפוק.
Jāgariyaṃ Anuyoga - מסירות לערות
    
הקדשה לערות: יום ולילה.
Kammassakomhi - אני קאמא שלי
    
נוסחה זו מסבירה את אחת מאבני היסוד של הוראת הבודהה: גרסה סובייקטיבית של חוק הסיבה והתוצאה.
Nīvaraṇānaṃ Pahāna - הסרת מכשולים
    
הסרת המכשולים: התגברות על מצבים נפשיים חוסמים.
Pabbajjā - הולך קדימה
    
את הולכת קדימה: איך מחליטים להתנער מהעולם.
Pubbenivāsānatiatiñāa - ידע של זיכרון של מקומות חיים לשעבר
    
ידיעה על זיכרונות של מקומות חיים קודמים: לזכור את חיי העבר.
Satipaṭṭhāna - נוכחות של מודעות
    
אלה הן הנוסחאות שבאמצעותן בודהה מגדיר בקצרה את מה ארבעת satipa’hānas (≈ 33 התרחשות).
Satisampajañña - תשומת לב והבנה מעמיקה
    
תשומת לב והבנה מעמיקה: תרגול רצוף.
סאטה סדהאם - שבע תכונות טובות
    
שבע תכונות בסיסיות כי צריך להיות שולט על ידי המתאמן כדי להצליח. ארבע תכונות אלה מופיעים גם בין חמשת indriyas רוחני חמש באלאס.
Sattānaṃ Cutūpapātañāṇa - הידע של לידה מחדש של יצורים diceased
    
ידיעה על לידתם מחדש של יצורים מקובצים.
Sīlasampatti - הישג של מידות טובות
    
ההישג של המעלות: שמירה זהירה של הכללים Pātimokkha.
Vivitta Senāsanena Bhajana - הגעה לדירות מבודדות
    
הבחירה של מקום ראוי ואימוץ התפקוד הגופני והנפשי הראוי היא עוד תנאי בלתי-פוסק של תרגול מוצלח.
עלה בודהי

http://www.buddha-vacana.org/patimokkha.html

Pātimokkha
- הנחיות Bhikkhu -

אלה הם 227 הנחיות כי כל bhikkhu חייב ללמוד בעל פה בשפה פאלי כדי להיות מסוגל לדקלם אותם. כאן ינתן ניתוח סמנטי של כל קו מנחה.

פאראג’יקה 1

    האם כל bhikkhu - השתתפות בהכשרה ופרנסה של bhikkhus, ללא ויתור על
ההכשרה, מבלי להכריז על חולשתו - לעסוק יחסי מין, אפילו עם חיה נקבה, הוא
מובס כבר לא שייכים.

http://www.buddha-vacana.org/patimokkha/par1.html

    פאראג’יקה 1

yu pana bhikkhu bikikkhūnaṃ sikkhā · s · âjīva · samāpanno sikkhaṃ a ·
paccakkhāya du · b · balyaṃ · · · · · · · · · · · · · · · · · · · · · ·
· · · · ·

האם כל bhikkhu - השתתפות בהכשרה ופרנסה של bhikkhus, ללא ויתור על
ההכשרה, מבלי להכריז על חולשתו - לעסוק יחסי מין, אפילו עם חיה נקבה, הוא
מובס כבר לא שייכים.

yu pana bhikkhu צריך כל bhikkhu
bikikkhūnṃ sikkhā · s · ājīva · samāpanno השתתפות בהכשרה ופרנסה של bhikkhus,
sikkhaṃ · paccakkhaya ללא ויתור על האימון,
du · b · balyaṃ a · āvi · katvā מבלי להכריז על חולשתו
methuna dhammaṃ paṭiseveyya לעסוק יחסי מין,
antamaso tiracchāna · גאטיה · pi, אפילו עם חיה נקבה,
pārājiko hoti a saṃvāso. הוא מובס ואינו משתייך עוד.

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אתר להוריד

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איש קשר

עבור כל הערה, הצעה, שאלה:

אל תהססו לדווח על כל שגיאה, אי התאמה, קישור שבור, מידע ריק בועה וכו ‘אתה עלול להתקל. מנהל האתר יהיה אסיר תודה.

גישה נוחה:

דיקא ניקאיה

Majjhima Nikaya

סאקיוטה ניקאיה

Agguttara Nikaya

http://www.buddha-vacana.org/sutta/digha.html
עֵץ
דיקא ניקאיה
- השיחות הארוכות -
[dīgha: ארוך]

הדיקא ניקאיה אוספת את השיח הארוך ביותר שניתן על ידי הבודהה.

Poṭṭhapāda Sutta (DN 9) {excerpt} - תרגום משופר
    
Poṭṭhapāda שואל שאלות שונות reagrding הטבע של סנה.
Mahāparinibbāna Sutta (DN 16) {קטעים} - מילה במילה
    
סוטה זו אוספת הוראות שונות שהבודהה נתן לטובת חסידיו לאחר פטירתו, מה שהופך אותה למערכת חשובה מאוד של הוראות עבורנו בימינו.
Mahāsatipaṭṭhāna Sutta (DN 22) - מילה במילה
    
סאטאה זו נחשבת בהרחבה כהתייחסות בסיסית לתרגול המדיטציה.

—— oooOooo ——

http://www.buddha-vacana.org/sutta/majjhima.html
Majjhima Nikaya
- השיח באורך בינוני -
[majjhima: בינוני]

המג’יקה ניקאיה אוספת 152 שירי בודהה באורך בינוני, העוסקים בנושאים מגוונים.

Sabbāsava Sutta (MN 2) - תרגום משופר
    
סוטה מעניינת מאוד, שבה מתפרקות הדרכים השונות, שבהן האסאווה, הטמאה המתסכלת של המוח.
Bhayabherava Sutta (MN 4) - תרגום משופר
    
מה יידרש לחיות בבדידות במדבר, חופשי לחלוטין מפחד? הבודהא מסביר.
Vattha Sutta (MN 7) {excerpt} - תרגום משופר
    
אנו מוצאים כאן רשימה סטנדרטית למדי של שישה עשר טמאים (upakkilesa) של
המוח, והסבר של מנגנון שבו אחד מקבל אלה “אישורים מאושרים” בבודהה, דהאמה
ואת סנגה כי הם גורמים הזרימה כניסה.
Mahadukakakkhha Sutta (MN 13) - תרגום משופר
    
על assada (allure), ādīnava (חיסרון) ו nissaraṇa (emancipation) של קאמא (חושניות), rópa (טופס) ו vedanā (תחושה). הרבה חומר שימושי מאוד לחשוב עליו.
Cūḷahatthipadopama Sutta (MN 27) - תרגום משופר
    
הבודהא מסביר כיצד יש להתייחס לעובדה שהוא למעשה נאור, על אמונה או
כהשערה, עד שיגיע שלב מסוים, וכי כל טענה של ידע כזה ללא מימוש זה היא חסרת
ערך.
Mahāvedalla Sutta (MN 43) {קטע} - מילה במילה
    
סאריפטה עונה על שאלות מעניינות רבות ששואלות על ידי איזאמה מהאקהיקה,
ובקטע הזה הוא מסביר שווידאנה, סנאיה ווינאיה אינן מתוארות בבירור אלא
שזורים זה בזה.
Cūḷavedalla Sutta (MN 44) {excerpt} - תרגום משופר
    
את bhikkhuni dhammadinnā עונה על שורה של שאלות מעניינות שאל על ידי Visākha. בין היתר, היא נותנת את 20 פי הגדרה של sakkāyadiṭṭhi.
Sekha Sutta (MN 53) - תרגום משופר
    
בודהה מבקש מאננדה להציג את “סקה פאיפאדה”, שממנה הוא מפיק גרסה מפתיעה,
שממנה מחליפות הסטיסמפאנג’אנה וניבארהאנה פאהאנה בסדרה של שבע תכונות
טובות, וממחישות אותה בדימוי.
Potaliya Sutta (MN 54) - תרגום משופר
    
סדרה של שבעה דימות סטנדרטיות כדי להסביר את החסרונות ואת הסכנות של נתינה אל חושניות.
Bahuvedanya Sutta (MN 59) {קטע} - מילה במילה
    
בקטע קצר זה, הבודהה מגדיר את חמשת הקמגואות ועושה השוואה חשובה עם סוג אחר של הנאה.

Kīṭāgiri Sutta (MN 70) {excerpt} - תרגום משופר
    
סאטא זה מכיל הגדרה של dhammānusārī ו saddhanusārī.
Bāhitikā Sutta (MN 88) {excerpt} - תרגום משופר
    
המלך פאסנאדי מקוסלה משתוקק להבין מה מומלץ או לא על ידי סגפנים חכמים
ובראהמנים, והוא שואל סדרות של שאלות לאננדה אשר מאפשרות לנו להבין טוב
יותר את משמעות המילים כושל (בריא) ו akusala (לא בריא).
Ānāpānassati Sutta (MN 118) - מילה במילה
    
סוטה המפורסם על הנוהג של אנפאנסטי, וכיצד הוא מוביל את התרגול של ארבעת satipahhānas ובמיוחד את הגשמת שבעה bojjhaggas.
Saḷāyatanavibhaṅga Sutta (MN 137) {excerpt} - תרגום משופר
    
בסוטה העמוקה והמעניינת הזאת, הבודהה מגדיר בין היתר את חקירות הרגשות
המנטליים הנעימים, הלא נעימים והנייטרליים, וכן מגדיר את הביטוי שנמצא
בתיאור הסטנדרטי של הבודהה: “anuttaro purisadammasārathi”.
Indriyabhāvanā Sutta (MN 152) - מילה במילה
    
Sutta זה מציע שלוש גישות בפועל של איפוק חוש, המכילים הוראות נוספות המשלימות את נוסחאות Guttadvāratâ Indriyesu.

—— oooOooo ——

http://www.buddha-vacana.org/sutta/samyutta.html

עֵץ
סאקיוטה ניקאיה
- הדיונים המסווגים -
[saṃyutta: קבוצה]

השיח של ניקאיה סגיוטה מחולק על פי הנושא שלהם ב 56 seyyuttas, אשר עצמם מקובצים בחמישה ואגות.

Vibhaṅga Sutta (SN 12.2) - מילה במילה
    
הסבר מפורט של paṭicca samuppāda, עם הגדרה של כל אחד עשר קישורים.
Cetanā Sutta (SN 12.38) - תרגום משופר
    
כאן מסביר הבודהא כיצד cetanā, יחד עם pondering ו anusaya, לשמש בסיס וינה.
Upādāna Sutta (SN 12.52) - תרגום משופר
    
זהו שיעור מאיר עיניים מאוד החושף על ידי איזה מנגנון פסיכולוגי אחד נותן
לכמיהה, ומסביר כיצד ניתן להחליפו בקלות על ידי שיקולים בריאים כדי להיפטר
ממנו.
Puttamaṃsūpama Sutta (SN 12.63) - תרגום משופר
    
הבודהא מציע כאן ארבעה דימויים מרשימים ומעוררי השראה להסביר כיצד יש לראות את ארבע האראשות.
Sanidāna Sutta (SN 14.12) - תרגום משופר
    
הסבר נפלא על האופן שבו התפיסות הופכות למעשים, עוד יותר מוארות על ידי הדמייה של הלפיד הלוהט. היזהר בחריצות כדי להפיג מחשבות לא בריא!
 S Sutta (SN 20.7) - מילה במילה
    
דבר
חשוב מאוד מזכיר לנו על ידי הבודהה: לטובתנו, כמו גם לתועלת הדורות שעוד
יבואו, עלינו לתת חשיבות מרבית למילותיו האמיתיות, ולא כל כך למי שמתיימר
אחר כך בימינו או
העמיד פנים בעבר כמורה ראוי (דהאמא).
Samādhi Sutta (SN 22.5) - מילה במילה
    
הבודהה מטיף לחסידיו לפתח ריכוז, כדי שיוכלו לתרגל את התובנה בדבר
ההתהוות והחלפה של חמשת המצרפים, ולאחר מכן הוא מגדיר את כוונתו על-ידי כך
שהוא מתעורר ומפנה את המצרפים, במונחים של מקורות תלותיים.
Pašisallāṇa Sutta (SN 22.6) - ללא תרגום
    
הבודהה מטיף לחסידיו לתרגל את ההסתגרות כדי שיוכלו לתרגל את התובנה לגבי
ההתהוות וההיעלמות של חמשת המצרפים, ולאחר מכן הוא מגדיר את כוונתו על-ידי
כך שהוא מתעורר ומתעלם מהאגרגטים, במונחים של מקורות תלותיים.
Upádáparitassanā Sutta (SN 22.8) - מילה במילה
    
ההתהוות והסבל של הסבל מתרחש בחמשת המצרפים.
Nandikkhaya Sutta (SN 22.51) - מילה במילה
    
כיצד להפעיל את ההרס של הנאה.
Anattalakkhana Sutta (SN 22.59) - מילה במילה
    
בסאטה המפורסמת הזאת, הבודהה מגלה לראשונה את הוראתו באנאטה.
Khajjaniyya Sutta (SN 22.79) {קטע} - מילה במילה
    
Sutta זה מספק הגדרה תמציתית של חמש חאנדהות.
סודקהיקה סוטה (SN 29.1) - תרגום משופר
    
סוגים שונים של nágas.
סודקהיקה סוטה (SN 30.1) - תרגום משופר
    
סוגים שונים של supaṇṇas (aka garudas).
סודקהיקה סוטה (SN 31.1) - תרגום משופר
    
סוגים שונים של gandhabba davas.
סודקהיקה סוטה (SN 32.1) - תרגום משופר
    
סוגים שונים של עננים davas.
Samāpattimūlakaṭhiti Sutta (SN 34.11) - תרגום משופר
    
השגת ריכוז לעומת שמירה על הריכוז.
Pubbesambodha Sutta (SN 35.13) - מילה במילה
    
בודהה מגדיר למה הוא מתכוון על ידי קסם, חיסרון ושחרור במקרה של תחושות
החושים הפנימיים, ולאחר מכן מכריז כי ההתעוררות שלו היה לא פחות ולא פחות
מאשר להבין אותם.
Abhinanda Sutta (SN 35.20) - מילה במילה
    
אין מנוס למי שחושב באובייקטים חושניים.
Migajāla Sutta (SN 35.46) - תרגום משופר
    
למה בדידות אמיתית כל כך קשה למצוא? הבודהה מסביר מדוע, לא משנה לאן אתה הולך, החברים הכי מעצבנים שלך תמיד תג.
Avijjāpahāna Sutta (SN 35.53) - מילה במילה
    
שיח פשוט מאוד, עדיין v

Sabbupādānapariññā Sutta (SN 35.60) - מילה במילה
    
הבודהא, תוך שהוא מציג את ההבנה המלאה של כל ההתקשרות, נותן הסבר עמוק אך ברור מאוד: הקשר נוצר על בסיס שלוש תופעות.
Migajāla Sutta Sutta (SN 35.64) {קטע} - מילה במילה
    
חלק
מהטירונים (ולעתים קרובות אנחנו סופרים את עצמנו ביניהם) לפעמים רוצים
להאמין שאפשר להתענג על הנאות חושניות בלי ליצור קשר או סבל.
הבודהה מלמד Migajāla כי זה בלתי אפשרי לחלוטין.
Adantāgutta Sutta (SN 35.94) - מילה במילה
    
הנה
אחד מאותם עצות אשר כל כך קל להבין עם השכל, אבל כל כך קשה להבין ברמות
עמוקות יותר, כי דעות מוטעות שלנו כל הזמן להתערב בתהליך.
לכן אנחנו צריכים לחזור על זה לעתים קרובות, למרות שזה אולי נראה קצת משעמם.
פמאדביחארי סאטה (35.97) - מילה במילה
    
מה עושה את ההבדל בין אחד שחי עם רשלנות לבין מי חי עם ערנות.
Sakkapañhā Sutta Sutta (SN 35.118) - מילה במילה
    
הבודהא נותן תשובה פשוטה למדי לשאלה של סאקא: מה הסיבה מדוע אנשים מסוימים משיגים את המטרה הסופית בעוד שאחרים לא?
Roupārma Sutta (SN 35.137) - מילה במילה
    
הבודהא מסביר לנו שוב, בדרך אחרת, הסיבה להפסקת הסבל. זה מתרחש ממש באמצע מה שאנחנו עושים כל היום וכל הלילה.
Aniccanibbānasappāya Sutta (SN 35.147) - מילה במילה
    
הנה הנחיות הארדקור vipassanā להתמודד עם תפיסת ארעיות עבור מודטים מתקדמים אשר מצפים להגיע Nibbāna.
Ajjhattānattahetu Sutta (SN 35.142) - מילה במילה
    
כיצד לחקור את הסיבות להתעוררותם של אברי החישה, שבהם המאפיין של העצמי
עשוי להיות קל יותר להבנה, מאפשר העברה של הבנה זו למקרה שלהם.
Samudda Sutta (SN 35.229) - תרגום משופר
    
מה האוקיינוס ​​בדיסציפלינה של האצילים. היזהרו לא לשקוע בו!
פאהאנה סוטה (36.3) - תרגום משופר
    
היחס בין שלושת סוגי הוידאנה לשלוש האנוסאיות.
Daṭṭhabba Sutta (SN 36.5) - תרגום משופר
    
איך את שלושת סוגי vedanā (רגשות) יש לראות.
Salla Sutta (SN 36.6) - תרגום משופר
    
כאשר
נורה על ידי חץ של כאב פיזי, אדם לא חכם עושה דברים יותר גרוע על ידי הצבת
כאב נפשי על גבי זה, בדיוק כאילו הוא נורה על ידי שני החצים.
אדם חכם מרגיש את העוקץ של חץ אחד לבד.
Anicca Sutta (SN 36.9) - תרגום משופר
    
שבעה מאפיינים של וידאנה (רגשות), אשר חלים גם על ארבע חאנדהות אחרות (SN
22.21) וכל אחד עשר קישורים של paṭicca · samuppada (12.20 SN).
Phassamūlaka Sutta (SN 36.10) - מילה במילה
    
שלושת סוגי הרגשות מושתתים על שלושה סוגים של קשרים.
Aṭṭhasata Sutta (SN 36.22) - תרגום משופר
    
הבודהה מרחיב וידאנאס בשבע דרכים שונות, מנתח אותם לשניים, שלושה, חמישה,
שישה, שמונה עשרה, שלושים שש או מאה קטגוריות ושמונה קטגוריות.
ניראמיסה סוטה (36.31) (קטעים) - מילה במילה
    
אנו יכולים להבין כאן כי pīti, אם כי לעתים קרובות מופיע בתור bojjhaṅga, יכול גם להיות akusala. קטע זה כולל גם הגדרה של חמשת קמאגואה.
Dutmavādīpañhā Sutta (SN 38.3) - תרגום משופר
    
מי מציב את הדהאמא בעולם (דהאמא וואדי)? מי נוהג טוב (su · p · paṭipanna)? מי הוא welling טוב (su · gata)?
Dukkara Sutta (SN 39.16) - תרגום משופר
    
מה קשה לעשות בהוראה ובמשמעת?
Vibhaṅga Sutta (SN 45.8) - מילה במילה
    
כאן בודהה מגדיר בדיוק כל גורם של נתיב אציל שמונה.
Āgantuka Sutta (SN 45.159) - תרגום משופר
    
כיצד פועל נתיב האצילים עם האבהיאנים הנוגעים לדיהאמים שונים כבית הארחה המקבל אורחים מסוגים שונים.
Kusala Sutta (SN 46.32) - מילה במילה
    
כל זה הוא יתרון לאחד דבר אחד.
Āhāra Sutta (SN 46.51) - תרגום משופר
    
הבודהה מתאר כיצד אנו יכולים “להאכיל” או “להרעיב” את המפריעים ואת גורמי ההארה על פי האופן שבו אנו מיישמים את תשומת לבנו.
Saṅgārava Sutta (SN 46.55) {excerpt} - תרגום משופר
    
סדרה יפה של דימויים כדי להסביר כיצד חמש nīvaraṇas (מכשולים) להשפיע על טוהר של המוח ואת יכולתה לתפוס את המציאות כפי שהיא.
Sati Sutta (47.35 SN) - מילה במילה
    
בסאטה זה, הבודהה מזכיר את bhikkhus להיות satos ו sampajanos, ולאחר מכן מגדיר את שני המונחים.
Vibhaṅga Sutta (SN 47.40) - מילה במילה
    
את satipa’hānas לימד בקצרה.
דאגהאבה סוטה (48.8) - תרגום משופר
    
כל אחד מחמשת האנדריות הרוחניות נאמר כי הוא מופיע בדהאמא של ארבעה.
Saṃkhitta Sutta (SN 48.14) - תרגום משופר
    
הגשמתם היא כל שעלינו לעשות, וזהו מדד השחרור שלנו.
Vibhaṅga Sutta (SN 48.38) - תרגום משופר
    
כאן בודהה מגדיר את חמש indriyas רגיש.
Uppaṭipāṭika Sutta (SN 48.40) - תרגום משופר
    
סאטאה זו מציירת הקבלה מעניינת בין הפסקת חישובי ההרגשה לבין הישגי הג’אנאס.
Sāketa Sutta (SN 48.43) {excerpt} - תרגום משופר
    
בסאטה זו, בודהה קובע כי balas ואת indriyas יכול להיחשב כאחד אותו הדבר או כמו שני דברים שונים.
Patiṭṭhita Sutta (SN 48.56) - תרגום משופר
    
יש מצב נפשי אחד שדרכו כל חמשת הכוחות הרוחניים משוכללים.
Bīja Sutta (SN 49.24) - תרגום משופר
    
דימוי יפה שממחיש עד כמה המוסריות הבסיסית היא לתרגול של ארבעת המאמצים הנכונים.
Gantha Sutta (SN 50.102) - תרגום משופר
    
זה sutta מבוסס על רשימה מעניינת של ארבעה ‘קשרים גופניים’, ומקדם את הפיתוח של חמש עוצמות רוחניות.
Viradaha Sutta (SN 51.2) - תרגום משופר
    
מי שהזניח אלה מזניח את הנתיב האצילי.
Chandasamādhi Sutta (SN 51.13) - תרגום משופר
    
זה Sutta מסביר בבירור את המשמעות של נוסחאות המתארים את הנוהג של iddhi padas.
Samaṇabrāhmaṇa Sutta (SN 51.17) - תרגום משופר
    
בעולם בעבר, או בעתיד, מי שיש לו כוחות על-טבעיים, פיתח וקידם ארבעה דברים.
Vidhā Sutta (SN 53.36) - תרגום משופר
    
את jhānas מומלץ להיפטר שלושה סוגים של יהירות, אשר קשורים להשוות את עצמך עם אחרים. זה עושה את זה ברור כי אם יש כל היררכיה בסנגה, זה רק למטרות מעשיות, וזה לא יילקח להיות נציג של המציאות. לא ברור אם זה אחד sutta חוזר 16 פעמים את אותו הדבר, או 16 suttas מקובצים יחד, או 4 suttas המכיל כל 4 חזרות.
Padīpopama Sutta (SN 54.8) - מילה במילה
    
כאן מסביר הבודהא את אנאפאנסי וממליץ עליו למטרות שונות: מנטוש טומאות גסות, דרך פיתוח כל שמונה הג’אנות.
Saraṇānisakka Sutta (SN 55.24) - תרגום משופר
    
בשיח מעניין זה, קובע הבודהה שאדם אפילו לא חייב לקבל אמון רב בבודהא, דהאמה וסנגהא כדי להפוך לזוכה-זרם בזמן המוות.
Mahānāma Sutta (SN 55.37) - תרגום משופר
    
מה זה אומר להיות תלמיד שכב שכב, ניחן מוסריות, הרשעה, נדיבות הבחנה.
Aṅga Sutta (SN 55.50) - מילה במילה
    
ארבעה sotāpattiyagas (גורמים להזנת כניסה).
Samaddhi Sutta (56.1) - מילה במילה
    
בודהה מטיף bhikkhus לתרגל Samaddhi, שכן היא מובילה להבנת ארבע האמיתות האצילות בטבעם האמיתי.
Paṭisallāna Sutta (SN 56.2) - מילה במילה
    
בודהה מטיף את bhikkhus לתרגל paisisallna, שכן היא מובילה להבנת ארבע האמיתות האצילות בטבעם האמיתי.
Dhammacakkappavattana Sutta (56.11 SN) - מילה במילה
    
זה בהחלט סוטה המפורסם ביותר של פאלי litterature. הבודהה מציג את ארבעת אריה-סאקה בפעם הראשונה.
Saṅkāsanā Sutta (SN 56.19) - תרגום משופר
    
ההוראה של ארבע האמיתות הנאצלות, אם כי משעמם זה עשוי להיראות המוח נודד,
הוא למעשה עמוק מאוד והמוח יכול לבלות את כל הזמן לחקור את זה.
Siṃsapāvana Sutta (SN 56.31) - מילה במילה
    
סוטה המפורסם שבו בודהה קובע כי אין לו שום עניין תורות אשר אינם מחוברים מיד עם השגת המטרה.
Daṇḍa Sutta (SN 56.33) - תרגום משופר
    
הדימוי המדומה של המקל.

—— oooOooo ——

http://www.buddha-vacana.org/sutta/anguttara.html
Agguttara Nikaya
- השיח של גורם אחד נוסף -
[agg: גורם Uttara: נוסף]

Agguttara Nikaya מכיל אלפי שיח קצר, אשר יש את הפרטיות להיות מובנים כמו ספירות. הוא
מחולק לאחד-עשר קטעים, הראשון שעוסק בפרטים של פריט אחד, השני עם שני
פריטים ועוד. הבודהא, שמעולם לא השתמש בכתיבה, ביקש מאנשיו להקשיב ולזכור
את הוראותיו.
כדי להפוך את דבריו ברורים ככל האפשר וכדי להקל על שינון זה, הוא הציג לעתים קרובות את הוראתו בצורה של ספירות.

ניפאטות
1. Ekaka Nipāta 7. Sattaka Nipāta
2. Duka Nipāta 8. Aṭṭhaka Nipāta
3. טיקה ניפאטה 9. נבאקה ניפאטה
4. Catuka Nipāta 10. Dasaka Nipāta
5. Pañcaka Nipāta 11. Ekādasaka Nipāta
6. צ’אקה ניפאטה

—— oooOooo ——
1. Ekaka Nipāta

רופאדי ואגה (א 1.1-10) - מילה במילה
    
ישנם חמישה סוגים של אובייקטי חישה אשר להכניע את המוח של (רוב) בני האדם יותר מכל האחרים.
Nīvaraṇappahāna Vagga (AN 1.11-20) - מילה במילה
    
חמשת dhammas כי להזין ביעילות את חמש מכשולים, ואת חמש הדרכים היעילות ביותר כדי להפיג אותם.
Akammaniya Vagga (AN 1.21-30) - מילה במילה
    
המוח יכול להיות האויב הגרוע ביותר שלנו או החבר הכי טוב שלנו.
Adanta Vagga (AN 1.31-40) - משופרת translati

משופר
Translations of מְשׁוּפָּר
adjective
improved
מְשׁוּפָּר, מְשׁוּפָּץ, מְתוּקָן, מְטוּיָב
beautified
מְיוּפֶּה, מְשׁוּפָּר
bettered
טוֹב יוֹתֵר, מְשׁוּפָּר, מְטוּיָב, עָדִיף
embellished
מְיוּפֶּה, מְקוּשָׁט, מְעוּטָר, מְשׁוּפָּר, עָטוּר
Adanta Vagga (AN 1.31-40) - תרגום משופר
    
המוח יכול להיות האויב הגרוע ביותר שלנו או החבר הכי טוב שלנו.
- סוטס (AN 1.45 & 46) - תרגום משופר
    
ההבדל בין מוח צלול ואחד בוצי.
Mudu Sutta (AN 1.47) - תרגום משופר
    
דימוי למוח שהוא מתוח.
Lahuparivatta Sutta (AN 1.48) - תרגום משופר
    
הבודהא, בדרך כלל כל כך מיומן במציאת דימיות, הוא כאן באובדן.
Accharāsaṅghāta Peyyāla (AN 1.53-55) - מילה במילה
    
תרגול רצון טוב עושה אחד ראוי מתנות.
Kusala Suttas (1.56-73) - מילה במילה
    
מה מייצר ומה מבטל מצבים נפשיים בריאים ולא בריאים.
Pamāda Suttas (AN 1.58-59) - תרגום משופר
    
שום דבר לא כל כך גרוע כמו זה.
פמאדי ואגה (א 1.81-97) - מילה במילה
    
הבודהא חוזר ומזהיר אותנו מפני חוסר תשומת לב.
Kayyagatásati Vagga (1.563-574) {excerpts} - תרגום משופר
    
הבודהא מדבר בשבח גבוה של התודעה המכוונת לגוף.

—— oooOooo ——

2. דוקה ניפאטה

אפאטיבאנה סוטה (AN 2.5) - תרגום משופר
    
איך אנחנו צריכים להכשיר את עצמנו אם אנחנו רוצים להגיע להתעוררות.
Cariya Sutta (AN 2.9) - תרגום משופר
    
מה זה, אחרי הכל, זה מבטיח הרמוניה, נימוס, יושר, אחווה מילה מילה בתוך חברה מסוימת? בודהא מסביר כאן שהם שני שומרי העולם.
Ekaṃsena Sutta (AN 2.18) - תרגום משופר
    
הנה דבר אחד שהבודהה מכריז בו באופן מוחלט.
Vijjābhāgiya Sutta (AN 2.32) - מילה במילה
    
כאן בודהה מתייחס Samatha עם rāga ו cetovimutti, ויפאסנה עם avijjā ו paññāvimutti.

—— oooOooo ——

3. טיקה ניפאטה

Kesamutti [aka Kālāmā] Sutta (AN 3.66) - מילה במילה
    
בסאטה המפורסמת הזאת, הבודהה מזכיר לנו בסופו של דבר לסמוך רק על החוויה
הישירה שלנו על המציאות, לא על מה שהוכרז על ידי אחרים, גם אם הם היו
“המורה הנערץ” שלנו.
Sāḷha Sutta (AN 3.67) - תרגום משופר
    
העצה שניתנה כאן דומה מאוד לזו שניתנה לקלמאס.
Aññitthiya Sutta (AN 3.69) - תרגום משופר
    
שלושת שורשי הלא-בריאים מוסברים במאפייני הכבוד שלהם, בסיבת צמיחתם ובדרך להביא להפסקה.
Uposatha Sutta (AN 3.71) - תרגום משופר
    
ב Sutta זה, בודהה מגדיר איך אנשים צריכים לתרגל Uposatha ומתאר את סוגים שונים של devas.
Sīlabbata Sutta (AN 3.79) - תרגום משופר
    
אננדה מסביר על ידי אילו טקסים creteria פשוטה מאוד טקסים ניתן לשפוט מועיל או לא.
סמאקה סוטה (AN 3.82) - תרגום משופר
    
הנה שלוש משימות סגפנות של סגפן.
VATJIPUTA Sutta (AN 3.85) - תרגום משופר
    
נזיר מסוים לא יכול להתאמן עם כללים רבים כל כך. הבודהה מסביר לו איך הוא יכול לעשות בלעדיהם, וזה עובד טוב למדי.
Sikkhattaya Sutta (AN 3.90) - מילה במילה
    
הבודהה מגדיר את שלוש הדרכות, כלומר, אדהיסילסיכאקה, אדכסיטסקאקה ואדיפנאנאסיקיקה.
אקאיקה סוטה (AN 3.93) - תרגום משופר
    
שלוש משימות דחופות של סגפן שהן כמו שלוש משימות דחופות של חקלאי.
Sikkhattaya Sutta (AN 3.91) - מילה במילה
    
כאן בודהה נותן הגדרה חלופית של adhipaññāsikkhā.
Paṃsudhovaka Sutta (AN 3.102) - כמה פרטים בועות
    
בסוטה זה, הבודהה משווה את הסרת הטומאה הנפשית דרך התרגול לעבודתו של צורף. זה מעניין במיוחד, כי זה מספק תצוגה הדרגתית של זיהומים יש להתמודד עם במהלך התרגול, אשר נותן התייחסות שימושית.
Nimitta Sutta (AN 3.103) - כמה פרטים בועות
    
האם אתה מוצא את עצמך מהנהן או הופך נסער מדי במהלך תרגול המדיטציה שלך? זהו שיח שימושי מאוד עבור המודטים המעוניינים לאזן בין שתי הפונקציות הרוחניות המקבילות של מאמץ וריכוז, יחד עם השלווה. רבים מאיתנו היו נהנים באופן משמעותי מן החלת כראוי הוראות אלה.
Ruṇṇa Sutta (AN 3.108) - מילה במילה
    
כאן מסביר הבודהה מה שירה וריקוד במשמעת של האצילים, ואז נותן את הצו בדבר צחוק ומחייך.
Atitti Sutta (AN 3.109) - תרגום משופר
    
שלושה דברים לא נכונים, שרבים מהם מחבבים לצערי, שאינם יכולים להביא לשובע.
Nidāna Sutta (AN 3.112) - תרגום משופר
    
שישה גורמים, שלושה בריאים ושלושה בלתי-בריאים, לקאמא.
Kammapatha Sutta (3.164) - מילה במילה
    
הוכח כאן כי ההשקפה לפיה אין שום פסול בהיותה לא צמחונית היא שגויה.

—— oooOooo ——
4. קטוקקה ניפאטה

יוגה סוטה (AN 4.10) - תרגום משופר
    
מה בודהה אומר כשהוא מדבר על יוגה ו yogakkhema (מנוחה מהעול).
Padhāna Sutta (AN 4.13) - מילה במילה
    
ב Sutta זה, הבודהה נותן הגדרה של sammappadhānas.



Aparihāniya Sutta (AN 4.37) - תרגום משופר
    
ארבעה פרקטיקות פשוטות שגורמות לכך שאי אפשר להתמוטט, ממש בנוכחות ניבאנה.
Samādhibhāvanā Sutta (AN 4.41) - מילה במילה
    
ארבעת סוגי הריכוז שהבודהה משבח. די ברור כאן שאין הבחנה ברורה בין סמאדהי לפאנה.
Vipallāsa Sutta (AN 4.49) - מילה במילה
    
בסוטה זה מתאר הבודהה את העיוות הרב של סנה, ציטה ודיחי.
Appamāda Sutta (AN 4.116) - תרגום פשוט
    
ארבעה מקרים בהם יש לתרגל בשקדנות.
Ārakkha Sutta (AN 4.117) - תרגום פשוט
    
ארבעה דברים שיש לנקוט בהם בשקדנות, בהתייחסות ובהגנה על הנפש.
Mettā Sutta (AN 4.125) - תרגום משופר
    
כאן מסביר הבודהה איזה סוג של לידה מחדש, שמתרגל היטב את ארבעת הבראהמביארים, יכול לצפות, ואת היתרון הגדול של היותו תלמידו.
Asubha Sutta (AN 4.163) - תרגום משופר
    
ארבע הדרכים לתרגול, על פי סוג התרגול שנבחר ועוצמתן או חולשתן של נקודות החוזק והפעולות הרוחניות.
Abhiñā Sutta (AN 4.254) - ללא תרגום
    
כיצד פועל נתיב האצילים עם האבהיאנים הנוגעים לדיהאמים שונים כבית הארחה המקבל אורחים מסוגים שונים.
אראניה סאוטה (AN 4.262) - תרגום משופר
    
איזה מין אדם מתאים לחיות במדבר?

—— oooOooo ——

5. Pañcaka Nipāta

ויטהאטה סאטה (AN 5.2) - ללא תרגום
    
הנה בודהה מגדיר בפירוט את מה שהוא מכנה את חמש Sehaha-balas (strenghs של אחד באימון). סוטה זו מובנת בקלות ללא צורך בתרגום מקביל, אם מתייחסים נוסחאות Sadda saddhammā כפי שיוצע בטקסט. מילון Pali-English זמין גם, רק במקרה.
Vitthata Sutta (AN 5.14) - מילה במילה
    
כאן מוגדרים חמשת הבלאסים.
Samādhi Sutta (AN 5.27) - תרגום משופר
    
חמש ידיעות מרוממות המתרחשות למי שמתרגל את הריכוז חסר הגבולות.
Akusalarāsi Sutta (AN 5.52) - תרגום משופר
    
אם כבר מדברים בצדק, מה צריך להיקרא “הצטברות של demerit”?
Abhiṇhapaccavekkhabbāhāna Sutta (A 5.57) {קטע} - מילה במילה
    
כיצד לשקול קמא של עצמו.
Anagatabhaya Sutta (AN 5.80) - תרגום משופר
    
הבודהה מזכיר לנזירים כי אין לעכב את הפרקטיקה של דהאמה לפגישה מאוחרת יותר, שכן אין ערובה לכך שהעתיד יספק הזדמנויות כלשהן לתרגול.
Sekha Sutta (AN 5.89) - ללא תרגום
    
הבודהה מזכיר לנו חמישה דברים שמדרדרים את התרגול, אשר עבור כל מי שרוצה
להתקדם באימון, חשוב כמעט לדעת עליו, לזכור ולהשתלב בסגנונו כידע של חמשת
הנורמות המקובלות.
Sekha Sutta (AN 5.90) ​​- תרגום משופר
    
חמש עמדות שמובילות להידרדרות של התרגול.
Sutadhara Sutta (AN 5.96) - תרגום משופר
    
חמש תכונות מובילות את ההכרה של נשימה לשחרור בתוך זמן רב.
Kathā Sutta (AN 5.97) - תרגום משופר
    
חמש תכונות מובילות את ההכרה של נשימה לשחרור בתוך זמן רב.
Āraññaka Sutta (AN 5.98) - תרגום משופר
    
חמש תכונות מובילות את ההכרה של נשימה לשחרור בתוך זמן רב.
Andhakavinda Sutta (AN 5.114) - תרגום משופר
    
חמישה דברים שהבודהא הטיף לנזירים החדשים שלו.
סמיאבימוטה סוטה (AN 5.149) - ללא תרגום
    
חמישה תנאים שבהם מי ששיגרה ‘שחרור מדי פעם’ ייסוג לאחור.
סמיאבימוטה סוטה (AN 5.150) - ללא תרגום
    
קבוצה נוספת של חמישה תנאים, אשר אחד מהם זכה “שחרור מדי פעם” יהיה backside.
Vaṇijjā Sutta (AN 5.177) - תרגום משופר
    
בודהה מציין כאן חמש עסקאות אשר לא צריך להתבצע על ידי חסידי שלו, ביניהם העסק של בשר.
Gihī Sutta (AN 5.179) - תרגום משופר
    
בסוטה זה, הבודהה נותן דיוק רב יותר על האופן שבו ארבע סוטאפאטייה הרגיל צריך להיות מופנם על מנת להוות את התנאים המתאימים סוטאפאטי.
Nissāraṇīya Sutta (AN 5.200) - תרגום משופר
    
זה סוטה דוחה חמישה סוגים של nissarraas.
Yāgu Sutta (AN 5.207) - תרגום משופר
    
הבודהה נותן חמישה יתרונות של אכילת דייסת אורז.
Dantakaṭṭha ​​Sutta (AN 5.208) - תרגום משופר
    
הבודהה נותן חמש סיבות להשתמש מנקה השן.
Gītassara Sutta (AN 5.209) - מילה במילה
    
סוטה זו התעלמו במידה רבה על ידי מסורות הבודהיסטיות השונות: הבודהא מסביר מדוע הוא אינו מאפשר לבִּיכּוּקוס לבצע כל שירה מלודי.
Muṭṭhassati Sutta (AN 5.210) - תרגום משופר
    
החסרונות של להירדם ללא sati ו sampajañña ראוי, ואת היתרונות של לעשות זאת עם אותם.

Duccarita Sutta (AN 5.245) - תרגום משופר
    
עוד סאטה על חמש הסכנות של duccarita וחמישה יתרונות של sucarita.
Sivathika Sutta (AN 5.249) - תרגום משופר
    
חמש דרכים שבהן אדם מנוסה יכול להיות דומה לאדמה charnel שבו אנשים לזרוק גופות.
Puggalappasāda Sutta (AN 5.250) - תרגום משופר
    
הנה אזהרה נדירה שניתנה על ידי הבודהה על הסכנות של הצבת אמון באף אחד.
Rāgassa abhiññāya Sutta (AN 5.303) - תרגום משופר
    
חמישה דברים להיות מתורגל על ​​ידיעה ישירה של ראגה.

—— oooOooo ——

6. צ’אקה ניפאטה

Bhadaaka Sutta (6.14) - כמה פרטים בועות
    
סאריפוטה מסביר מה עושה את ההבדל בין bhikkhu מותו יהיה לא מרושע ואחד מותו יהיה מבשר טובות.
Anutappiya Sutta (6.15) - כמה פרטים בועות
    
סאריפוטה מסביר מה עושה את ההבדל בין bhikkhu מותו יהיה חרטה ואחד מותו יהיה חסר רחמים.
Maraṇassati Sutta (AN 6.20) - תרגום משופר
    
סוטה זה מסביר בפירוט כיצד לתרגל את תשומת הלב של המוות.
סאמאקה סאטה (6.21) - כמה פרטים בועות
    
מונע על ידי התערבות של deva, הבודהה מגלה את שש דרכים חסר גיל שבו bhikkhus להתדרדר ב kusala dhammas.
Aparihāniya Sutta (6.22) - כמה פרטים בועות
    
שישה dhammas מחובר ללא הרעה. קבוצה נוספת של dhammas שימושי מאוד עבור מתרגלים נלהב.
Himavanta Sutta (AN 6.24) - תרגום משופר
    
שש תכונות שאי-אפשר היה לחקות בהן את המודולטור לחתיכות ההימלאיה.
Anussatiṭṭhāna Sutta (AN 6.25) - תרגום משופר
    
זה sutta מגדיר מה הם שישה נושאים של זיכרון.
Sekha Sutta (AN 6.31) - ללא תרגום
    
בודהה מסביר שהם שישה dhammas המוביל להידרדרות של bhikkhu תחת אימונים.
Nāgita Sutta (AN 6.42) - תרגום משופר
    
בעודו יושב בחורשה, הבודהא מדבר בשבח של צניעות, שביעות רצון, הסתבכות, והסתגרות במדבר.
Dhammika Sutta (AN 6.54) - טקסטים פשוטים
    
בסאטה זו, המילה tathaggata אינה משמשת לייעוד הבודהא אלא במובן השגרתי, המאפשר לנו להבין טוב יותר את משמעותה.
Nibbedhika Sutta (6.63) - טקסטים פשוטים
    
סוטה זה מספק ניתוח שיטתי מעניין של קאמא, Vedanā, Sañña, Āsavā, Kamma ו Dukkha. כל אחד מהמונחים האלה מוגדר ומתואר לאחר מכן עם תבנית ארבעת הסאקים.
Anavatthitā Sutta (AN 6.102) - תרגום משופר
    
שש תגמולים שיש לפעול כגורם מוטיבציה לבסס את התפיסה של anicca.
Atammaya Sutta (AN 6.104) - תרגום משופר
    
שישה פרסים שיש לפעול כמניע להקמת תפיסת האנטא.
אסאדה סוטה (AN 6.112) - תרגום משופר
    
איך לחסל את הנוף של הנאה, את ההשקפה של העצמי, ואת השקפה טועה בכלל.
Dhammānupassī Sutta (AN 6.118) - מילה במילה
    
כדאי לחזור על המסר שניתן בסאטה הזאת: שישה הרגלים מבלי לנטוש את אי-אפשר לתרגל את הסטיפאנות כהלכה. כמה ניקיון עשוי להיות מומלץ כאן.

—— oooOooo ——

7. Sattaka Nipāta

Anusaya Sutta (7.11) - טקסטים פשוטים
    
הנה מפורטים שבעה anusayas.
Anusaya Sutta (AN 7.12) - תרגום משופר
    
על נטישת שבע anusaya (אובססיות או נטיות חבוי).
סאנה סאוטה (אן 7.27) - תרגום משופר
    
שבע תפיסות שמובילות לרווחה ארוכת הטווח של הבחיחות ולמנוע את הידרדרותן.
Parihāni Sutta (AN 7.28) - תרגום משופר
    
שבע נקודות שבהן bhikkhu באימון עלול לרדת או לא.
Parihāni Sutta (AN 7.29) - תרגום משופר
    
שבע נקודות התנהגות שבהן עוקב חלש עלול ליפול או לא.
Vipatti Sutta (AN 7.30) - תרגום משופר
    
שבע נקודות התנהגות שבהן עוקב אחר יכול לעמוד בכישלונו או בהצלחתו.
Parábhava Sutta (AN 7.31) - תרגום משופר
    
שבע נקודות התנהגות שבהן עוקב שכוב עשוי לפגוש את החורבן או השגשוג שלו.
סאנה סאוטה (AN 7.49) - תרגום משופר
    
שבעה השתקפויות פנימיות, כי הם בהחלט שווה להמשיך.
Nagaropama Sutta (7.67) - טקסטים פשוטים עם פאלי נוסחאות
    
כאן בודהה משתמש דימוי מאיר עיניים כדי להסביר כיצד שבע תכונות טובות כי
צריך להשתלט על ידי המתאמן כדי להיות עבודה מוצלחת יחד כדי למנוע את הכוחות
של מארה (כלומר akusala dhammas) להיכנס למבצר של המוח.
Satthusāsana Sutta (AN 7.83) - מילה במילה
    
הנה הוראה כפולה תמציתית מאוד להפלות מה הוא ההוראה של הבודהה ממה שלא.

—— oooOooo ——
8. Aṭṭhaka Nipāta

ננדה סוטה (AN 8.9) {קטע} - מילה במילה
    
הבודהה מתאר כיצד ננדה, למרות היותה טרף לתשוקה חושית עזה, מתאמנת בהתרגשות בהתאם להוראותיו. זה סאוטה מכיל הגדרה של satisampajañña.
Mahānāma Sutta (AN 8.25) {קטע} - מילה במילה
    
Mahamnama שואל את הבודהה להגדיר מה אני

Mahānāma Sutta (AN 8.25) {קטע} - מילה במילה
    
Mahamnama שואל את הבודהה להגדיר מה הוא חסיד שכב ובאיזה כבוד החסיד הוא צפוי להיות מוסרי.
Anuruddhamahávitakka Sutta (8.30) - כמה פרטים בועות
    
שבע מחשבות חכמות אשר באמת שווה הבנה וזכירה להתרחש. אנורודהה. בודהה בא אליו ללמד אותו השמיני, ניחן שבו הוא ישיג arahantship. בודהה ואז מסביר בפירוט את המשמעות של המחשבות האלה.
Abhisanda Sutta (AN 8.39) - תרגום משופר
    
הנה שמונה דרכים שבהן כל תלמידיו הרציניים של הבודהה יוצרים הרבה בזכות עצמם.
Duccaritavipka Sutta (8.40) - כמה פרטים בועות
    
סוטה זו מתארת ​​את סוג הסבל שאדם עובר בגלל אי ​​קיום המצוות העיקריות.
Saṅkhitta Sutta (AN 8.53) - מילה במילה
    
הבודהה נותן כאן לאחותו לשעבר שמונה קריטריונים כדי להפלות אם הצהרה מסוימת שייכת להוראה שלו או לא, אשר עשוי להיות שימושי היום.
Dīghajāṇu Sutta (AN 8.54) {קטע} - טקסטים פשוטים
    
בין היתר, בודהה מגדיר בסאטא זה את מה שהוא מתכוון בנדיבות.
Vimokkha Sutta (AN 8.66) - תרגום משופר
    
הסבר לשמונה וימוקאות (שחרור).
פריהאנה סאטא (אן 8.79) - ללא תרגום
    
בודהה מסביר אשר שמונה dhammas המובילה הידרדרות של bhikkhu תחת אימונים.

—— oooOooo ——

9. Navaka Nipāta

נאגה סוטה (9.40) - טקסטים פשוטים
    
הסאטה הזאת, צבועה בהומור עדין, מסבירה כיצד ביקהו של מוח מוגבר דומה לפיל בודד, ששניהם נקראים בדרך כלל נאגה.
Tapussa Sutta (AN 9.41) {קטע} - טקסטים פשוטים
    
כאן sañña · vedayita · nirodha, הפסקת סנה ו vedanā מוצג כג’האנה התשיעית.
Sikkhādubbalya Sutta (AN 9.63) - מילה במילה
    
מה לעשות אם אחד עדיין לא מושלם בחמשת המצוות.
Nīvaraṇa Sutta (AN 9.64) - מילה במילה
    
כיצד להסיר את חמש מכשולים.

—— oooOooo ——

10. Dasaka Nipāta

Saṃyojana Sutta (AN 10.13) - טקסטים פשוטים
    
סוטה זה קצר מאוד רשימות עשר sajyojanas.
Kasiṇa Sutta (AN 10.25) - מילה במילה
    
זהו תיאור סטנדרטי של התרגול על עשר kasiṇas.
Girimānanda Sutta (AN 10.60) - תרגום משופר
    
כדי לעזור Girimānanda מחלים ממחלה חמורה, בודהה נותן הוראה מצוינת לבחון עשרה סוגים של תפיסות שימושיות מאוד, כי יכול להיות מפותח.
Kathāvatthu Sutta (AN 10.69) {קטע} - טקסטים פשוטים
    
בודהה מזכיר את bhikkhus מה הם לא צריכים לדבר על מה הם צריכים לדבר.
Cunda Sutta (AN 10.176) - כמה פרטים בועות
    
הבודהא מסביר משמעות עמוקה יותר של טוהר, בקאיה, באקה ובמאנה, לא בטקסים
או בטקסים, ומראה שהראשון עומד ביסודו, שאי-יעילותו מובנת מאליה.

—— oooOooo ——

11. Ekādasaka Nipāta

30/03/2555
Mettā Sutta (AN 11.15) - כמה פרטים בועות
    
11 תוצאות טובות שיצאו מהפרקטיקה של מטא.

—— oooOooo ——

https://www.youtube.com/watch?v=HHBLBRectJg
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Jayadeva Institute of Cardiovascular Sciences and …

http://www.jayadevacardiology.com/director_staff.html


Dr. C.N. Manjunath. Professor of Cardiology and
Director. Dr. S. Shankar. Professor of Cardiology & Medical
Superintendent. Dr. T.R. Raghu. Professor & HOD of Cardiology

https://www.sehat.com/dr-cn-manjunath-cardiologist-bangalore



Dr.C.N. Manjunath
Cardiologist, Bangalore

MBBS, MD, DM

  • 1 Hospital
  • 29 Years Experience

Dr.
C.N.Manjunath is a famous cardiologist in Bangalore with almost 25
years of experience. He serves as Director and HOD of cardiology in Sri
Jayadeva Institute of Cardiovascular Sciences and Research. Dr.
Manjunath is well known for his innovative technique of performing
Balloon Mitral Valvuloplasty in critical cases. He had successfully
performed more than 15,000 interventions including coronary and Non-
coronary cases.

Specialities

  • Cardiology

Expertise

Education

  • MBBS from M.M.C College, Mysore in 1982
  • MD (Gen. Medicine) from B.M.C College, Bangalore in 1985
  • DM (Cardiology) from K.M.C College, Mangalore in 1988


Practice Information

Sri Jayadeva Institute of Cardiovascular Sciences and Research, Bangalore


Sri Jayadeva Institute of Cardiovascular Sciences and Research, Bangalore

9th Block,
Bannerghatta Road, Jayanagar, Bangalore, Karnataka - 560069


Patient Experience




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decisions. You will also be helping Dr.C.N. Manjunath and his staff know
how they are doing and how they can improve their services.



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Dr.C.N.manjunath the Eminent Cardiologist

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1
CURRICULUM VITAE
Name : DR. C. N. MANJUNATHFathers Name

 
:
Late NanjappaCholenahally Channarayapatna Taluk, Hassan, District.Occupation: Agriculture
Postal Address :
No: 281, 80 feet Road,Padmanabhanagar, Bangalore - 560070
Date of Birth :
20 – 07 – 1957
Age :
54 Years
Sex :
Male
Academic Qualification:Degree College University Year of passing
M.B.B.S M.M.C Mysore 1982M.D. (Gen. Medicine) B.M.C Bangalore 1985D.M. (Cardiology) K.M.C Mangalore 1988
Marital Status :
Married
Nationality :
Indian
Designation : Professor & Head of CardiologyDirector,Sri Jayadeva Institute of CardiovascularSciences & Research, 9
th
Block JayanagarBannerghatta Road, Bangalore – 560069.
E-mail 
: cnm_vidhatri@satyam.net.incnmanjunath@vsnl.net
Phone: 
080-22977422, 22977433,
Direct
-080 – 22977456

 fax: 
26534477
Cell Phone 
: 9844006699
Residence: 
26692155, 26697558
https://collegedunia.com/college/56595-sri-jayadeva-institute-of-cardiovascular-sciences-and-research-bangalore/faculty


Sri Jayadeva Institute of Cardiovascular Sciences and Research, Bangalore - List of Professors and Faculty


faculty details

Dr. C.N ManjunathDirector


other faculty details


Dr. B. Ramesh


Professor, Department of Cardiology


Dr. S. Shankar


Professor, Department of Cardiology


Dr. Prabhavathi


Professor, Department of Cardiology


Dr. Jayaranganath M


Professor, Department of Paediatric Cardiology


Dr. Jayaprakash S


Professor, Department of Electrophysiology


Dr. V. Prabhakar


Professor, Department of Anaesthesia


Dr. N. Sathish


Professor, Department of Anaesthesia


Dr. Sheethal K.C


Assistant Professor, Department of Biochemistry


Dr. Nagaraja Moorthy


Assistant Professor, Department of Cardiology


Dr. Santoshkumar


Assistant Professor, Department of Cardiology


Dr. Kapil Rangan


Associate Professor, Department of Cardiology


Dr. Jayashree Kharge


Associate Professor, Department of Cardiology


Dr. Harsha Basappa


Associate Professor, Department of Cardiology


Dr. K.S. Subramani

https://www.medifee.com/hospital/10410-sri-jayadeva-institute-of-cardiovascular-sciences-and-research/

Sri Jayadeva Institute of Cardiovascular Sciences and Research

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Sri Jayadeva Institute of Cardiovascular Sciences and Research (Bangalore)

Bannerghatta Main Rd, Jayanagara 9th Block, Bangalore, Karnataka - 560069

Phone: 080 2297 7400 Verified on 24th of May 2016 Executive Check up at 8:30 AM Rs 2500 + Registration Rs 150

Rates for hospital wards at Sri Jayadeva Institute of Cardiovascular Sciences and Research

Hospital Facility Rates
OPD Consultation Fee Rs. 100.00 (Cardiologist)
Angiography Rs. 13000.00 (General ward)
Angiography Rs. 17500.00 (Semi Private ward)
Angiography Rs. 20500.00 (Private Ward)
Angioplasty Rs. 50000.00 (General ward ( Excluding Stent ))
Angioplasty Rs. 65000.00 (Semi private ward ( Excluding Stent ))
Angioplasty Rs. 80000.00 (Private ward ( Excluding Stent ))

EVM malfunction gave votes to BJP in Buldhana elections: Maharashtra collector confirms RTI

Mumbai: Despite
claims to the contrary by the Election Commission of India (EC), a
concrete instance of an electronic voting machine (EVM) “malfunction” in
Maharashtra has been conclusively established, information obtained
under RTI revealed in Mumbai on Saturday.

The
“EVM fraud” concerns the recently held elections to Buldhana Zilla
Parishad from Lonar, at a polling station in Sultanpur village of the
district, said RTI activist Anil Galgali.

EVM demonstration during the hackathon. News18

EVM demonstration during the hackathon. News18

“Everytime
the voter pressed a symbol of Coconut, allotted to a candidate, the LED
lamp of the Bharatiya Janata Party (BJP)’s Lotus used to flash. This
was reported to the District Collector by the Returning Officer (RO) in
his inquiry report and furnished under an RTI query,” Galgali told IANS.

The
activist filed his RTI query on 16 June, after learning of the
aggrieved Independent candidate Asha Arun Zore’s complaint on the “EVM
fraud” during the 16 February elections, and demanded details of the
probe report submitted by the RO.

“The
Buldhana collectorate’s election department replied that at polling
station No. 56 in Sultanpur of Lonar town, when the voter pressed the
Independent candidate No. 1’s Coconut symbol, the LED lamp flashed
against the BJP candidate No. 4’s Lotus symbol, signifying that the vote
had gone to the latter,” Galgali explained.

Surprisingly,
when candidate Asha Arun Zore lodged her first complaint on the EVM
problems at 10 a.m that day, the Election Officer at the polling station
refused to take cognizance of such a serious issue, he pointed out.

However,
it was only after complaints poured in from many voters that the
Election Officer finally took note around 1.30 p..m — when half the
voting time had lapsed — and obtained consent of the polling agents of
all parties before taking action.

On
checking the complaints, Election Officer Manikrao Baazad found
substance in them and this was reconfirmed by the polling station
in-charge Ramnarayan Sawant, who informed the RO, Lonar of the incident.

The
Assistant RO of Lonar — globally know for the Lonar Crater Lake —
personally visited the polling station and verified that while pressing a
particular candidate’s button, the lamp for candidate No. 4 (BJP) used
to glow.

The
election was cancelled in that booth after the reports of various
election officials were sent to the Collector, the polling station was
closed, the “malfunctioning” machine was sealed and a standby unit was
put into operation.

However,
after several parties demanded a repoll, it was conceded and a repoll
was conducted after five days on 21 February, the RTI revealed.

“This
case conclusively proves an ‘EVM fraud’. It was brought to notice by a
voter, confirmed by many other voters, the RO and other officials also
reconfirmed it and sent a report to the Collector,” Galgali pointed out.

Strangely,
he said the EC had consistently denied any EVM fraud and even asked the
political parties to prove “managed EVMs” by organising demonstrations.

“In
order to avoid such repetition in future, the EC must consider
alternatives to the EVMs which can be tampered with,” he cautioned.


Published Date: Jul 23, 2017 11:12 AM | Updated Date: Jul 23, 2017 11:13 AM

Rebecca Kurian <reebs123in@yahoo.co.in>


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04/01/18
2579 Mon 2 Apr 2018 LESSON in 36 Classical Hawaiian Awakeness Practices All 84,000 Khandas As Found in the Pali Suttas Traditionally the are 84,000 Dharma Doors - 84,000 ways to get Awakeness. Maybe so; certainly the Buddha taught a large number of practices that lead to Awakeness. This web page attempts to catalogue those found in the Pali Suttas (DN, MN, SN, AN, Ud & Sn 1). There are 3 sections: The discourses of Buddha are divided into 84,000, as to separate addresses. The division includes all that was spoken by Buddha.”I received from Buddha,” said Ananda, “82,000 Khandas, and from the priests 2000; these are 84,000 Khandas maintained by me.” They are divided into 275,250, as to the stanzas of the original text, and into 361,550, as to the stanzas of the commentary. All the discourses including both those of Buddha and those of the commentator, are divided into 2,547 banawaras, containing 737,000 stanzas, and 29,368,000 separate letters. http://www.buddha-vacana.org/ BuddhaSasana-The Home of Pali Buddha Vacana — The words of the Buddha — Classical Buddhism (Teachings of the Awakened One with Awareness) belong to the world, and everyone have exclusive rights: is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio Transformation and Economic Emancipation Movement followed by millions of people all over the world. Rendering exact translation as a lesson of this University in one’s mother tongue to this Google Translation https://translate.google.com and propagation entitles to become a Stream Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal. Analytic Insight-Net - FREE Online Analytic Insight-Net Tipiṭaka Research & Practice University and related NEWS through 
http://sarvajan.ambedkar.org 
in
 105 CLASSICAL LANGUAGES SC/ST Act: SC/ST organisations call for Bandh on April 2; bus, mobile internet services suspended in Punjab Highlights The SC last month ruled that there would be no automatic arrest on any complaint filed under the SC/ST (Prevention of Atrocities) Act It said a preliminary inquiry must be conducted by police within 7 days before any action is taken In its petition, the Centre will tell the court that its order dilutes the Act Scheduled Caste and Scheduled Tribe (Prevention of Atrocities) Act, 1989 Corporates make 73% of public sector bank bad loans The Finance Ministry directed smaller PSBs to cut their corporate loan exposure to 25 per cent of their risk-weighted assets over the medium term and focus more on retail lending.-fter having lost their sons to hatred and communal violence, Yashpal Saxena and Imam Rashidi’s messages say that in India, love will always defeat hatred. Congress’s foundation is also based on compassion and brotherhood. We will not let the BJP/RSS ideology of spreading hatred to win
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Tipiṭaka, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: @ 7:19 pm

2579 Mon 2  Apr  2018 LESSON

in 36 Classical Hawaiian

Awakeness Practices

All 84,000 Khandas As Found in the Pali Suttas

Traditionally
the are 84,000 Dharma Doors - 84,000 ways to get Awakeness. Maybe so;
certainly the Buddha taught a large number of practices that lead to
Awakeness. This web page attempts to catalogue those found in the Pali
Suttas (DN, MN, SN, AN, Ud & Sn 1). There are 3 sections:

The
discourses of Buddha are divided into 84,000, as to separate addresses.
The division includes all that was spoken by Buddha.”I received from
Buddha,” said Ananda, “82,000 Khandas, and  from the priests 2000; these
are 84,000 Khandas maintained by me.” They are divided into 275,250, as
to the stanzas of the original text, and into 361,550, as to the
stanzas of the commentary. All the discourses including both those of
Buddha and those of the commentator, are divided  into 2,547 banawaras,
containing 737,000 stanzas, and 29,368,000 separate letters.

http://www.buddha-vacana.org/

BuddhaSasana-The Home of Pali

 Buddha Vacana
— The words of the Buddha —
Classical Buddhism (Teachings of the Awakened One with Awareness) belong to the world, and everyone have exclusive rights:

is
the most Positive Energy of informative and research oriented site
propagating the teachings of the Awakened One with Awareness the Buddha
and on Techno-Politico-Socio Transformation and Economic Emancipation
Movement followed by millions of people all over the world.

Rendering
exact translation as a lesson of this University in one’s mother tongue
to this Google Translation https://translate.google.com and propagation
entitles to become a Stream Enterer (Sottapanna) and to attain Eternal
Bliss as a Final Goal.  Analytic Insight-Net - FREE Online Analytic
Insight-Net Tipiṭaka Research & Practice University and related NEWS
through 
http://sarvajan.ambedkar.org 
in
 105 CLASSICAL LANGUAGES



SC/ST Act: SC/ST organisations call for Bandh on April 2; bus, mobile internet services suspended in Punjab

Highlights




The SC last month ruled that there would be no automatic arrest on
any complaint filed under the SC/ST (Prevention of Atrocities) Act

It said a preliminary inquiry must be conducted by police within 7 days before any action is taken

In its petition, the Centre will tell the court that its order dilutes the Act

Scheduled Caste and Scheduled Tribe (Prevention of Atrocities) Act, 1989




Corporates make 73% of public sector bank bad loans
The
Finance Ministry directed smaller PSBs to cut their corporate loan
exposure to 25 per cent of their risk-weighted assets over the medium
term and focus more on retail lending.





fter having lost their sons to hatred and communal violence,
Yashpal Saxena and Imam Rashidi’s messages say that in India, love will
always defeat hatred. Congress’s foundation is also based on compassion
and brotherhood. We will not let the BJP/RSS ideology of spreading
hatred to win

36 Classical Hawaiian
36 Hawaiian Hawaiian

2579 Mon 2 Apr 2018 LESSON

http://www.orgsites.com/oh/awakenedone/

Nā Hana Awakeness

ʻO 84 84 Khandas Loa Loaʻia i ka Pali Suttas

ʻO keʻano he 84,000 Dharma Doors - 84,000 mau ala e loaʻa ai ka’Awakeness. Malia paha; ʻOiaʻiʻo, ua aʻoʻo Buddha i nā hana nui e alakaʻi i ka’Awakeness. Ke ho’āʻo nei kēia pūnaewele e wehewehe i nā mea i loaʻa ma ka Pali Suttas (DN, MN, SN, AN, Ud & Sn 1). ʻEkolu mau paukū:

Ua māheleʻia nā’ōlelo Buddha i 84,000, no nā kelepona kaʻawale. ʻO
ka mahele e pili ana i nā mea a pau i’ōleloʻia e Buddha. “Ua loaʻa iaʻu
mai Buddha,” wahi a Ananda, “82,000 Khandas, a mai nā kāhuna 2000;
Eia
nā 84,000 Khandas mālamaʻia e aʻu. “Ua māheleʻia lākou i 275,250, e
like me ka helu o ka huapalapala kikokikona, a me 361,550, e pili ana i
ka stanzas o ka’ōlelo.
ʻO nā’ōlelo a pau e pili pū ana me nā Buddha a me nā mea kākau
moʻolelo, ua māheleʻia iʻelua mau banawaras, kahi 737,000 stanzas, a me
29,368,000 mau leka kaulike.

http://www.buddha-vacana.org/

ʻO BuddhaSasana-Ka Home o Pali

 ʻO Buddha Vacana
-ʻO nā hua’ōlelo o ka Buddha -
ʻO kā ke ao holoʻokoʻa nā Kumu Hoʻohui o ka Hōʻeuʻeu me ka Awareness, a he mea kuleana nā kānaka a pau:

ʻo ia ka Positive Energy o ka pūnaeweleʻikeʻike a me ka noiʻi e
hoʻolaha ana i nā aʻo o ka ho’ālaʻia me ka hoʻomanaʻoʻana i ka Buddha a
me ka Techno-Politico-Socio Transformation and Economic Emancipation
Movement, a ua hahaiʻia e miliona miliona o ka poʻe ma ka honua a puni.

Ke
hoʻololiʻana i ka unuhi pololei e like me kēia haʻawina o kēia Kulanui
ma kahi’ōlelo makuahine a hiki i kēia Google Translation
https://translate.google.com a me nā pono e hoʻopau ai e lilo i kahawai
(Entrater) (Sottapanna) a me ka loaʻaʻana o ka hopena hopena he hopena
hope loa.
Nānā i ka’enepili Net Analyst Insight-Net Tipiṭaka Research &
Practice University a me nā NEWS e pili ana i
http://sarvajan.ambedkar.org i 105 mau hua’ōlelo ma ka papa kuhikuhi.

 ʻO Buddha Vacana
-ʻO nā hua’ōlelo o ka Buddha -
E aʻo iā Pali ma ke kahua pūnaewele me ka maʻalahi.

Ua
hoʻolaʻaʻia kēia pūnaewele i ka poʻe e makemake e hoʻomaopopo i ka
maikaʻi o nā’ōlelo a ka Buddha ma o kaʻikeʻana i nā kumu o ka’ōlelo
Pali, akā,ʻaʻole nui ka wā e loaʻa ai.
ʻO
ka manaʻo inā inā wale nō ka mea e hiki ai iā lākou ke heluhelu i nā
kikokikona o ka Pali a loaʻa iā lākou ka manaʻo kūpono no ka
hoʻomaopopoʻana iā lākou,ʻoiai ināʻaʻole iʻike kēlāʻike i nā māhele a
pau o nā māmala mele,ʻaʻole pono lākou e hoʻolimalima nui
ke manawa e hakakā nei me kahi aʻo haʻahaʻa o ke kālaiʻike papa mele
keʻokeʻo e pili ana i nā mea e like me ka nui o nā hanana a me nā
hoʻouka.

I
kēlā manawa, ua lawa ia no ka hoʻokaʻawaleʻana iā lākou iho no kaʻike
wale i keʻano o nā’ōlelo Pali nui loa, no ka mea,ʻo kaʻike pinepine i ka
heluhelu heluhelu, loaʻa i ka hoʻomaopopo pono a me kaʻike pono o nā
hale hoʻonaʻauao maʻamau.
Ua hiki iā lākou ke lilo i mau pono, koho i ka manawa, ka lōʻihi, ka pinepine, nā mea a me ka hohonu o kā lākou iho noiʻi.

ʻO
ko lākou hoʻomaopopoʻana i ka Vacana Buddha, eʻoi aku ka pololei loa i
ko lākou aʻo a me ka noʻonoʻo ponoʻole i nā hua’ōlelo a me nā kumu nui i
kūpono i kā Buddha aʻo, ma nāʻano o ka heluhelu mau.
ʻO ko lākou aʻoʻana a me ka hoʻouluʻana mai ia mea e ulu ana i ka
hohonu ma muli o ka hoʻonuiʻana o kā lākouʻaeʻana i nā leka a ka Kumu.

Ka wehewehe: Ua hanaʻia kēia pūnaewele e kahi autodidact a ua hoʻohanaʻia no nā pono. ʻAʻole
i hahai ka mea pūnaewele i kekahi papa Pali o ka papahana aʻaʻole i
koiʻia nāʻike a pau i hōʻikeʻia maʻaneʻi e kaʻawale loa mai nā hewa.
ʻO ka poʻe e makemake ana i ka pololei o ka hoʻonaʻauao e noʻonoʻo paha i ka hoʻokomoʻana i kahi papa hana Pali. Ināʻike ka poʻe heluhelu i kekahi kuhihewa, e mahalo nui ka pūnaewele
pūnaewele ke hōʻike lākou ma o ka pahu leta i’ōleloʻia ma lalo o
‘Contact’.

ʻO Sutta Piṭaka -Digha Nikāya

DN 9 -
Poṭṭhapāda Sutta

- Nā nīnau o Poṭṭhapāda -

Ua nīnauʻo Poṭṭhapāda i nāʻano nīnau e pili ana i keʻano o Sañana.
Nānā: nā kikokikona pololei

http://www.buddha-vacana.org/suttapitaka.html
 
ʻO Sutta Piṭaka
- Ke kete o nā’ōlelo -
[sutta: haʻi’ōlelo]

Aia ka Sutta Piṭaka i keʻano o ka’ōlelo Buddha e pili ana i Dhamma. Aia i loko o kaʻumi heʻumi mau mika. Ua māheleʻia i nā’āpanaʻelima i kapaʻiaʻo Nikāyas.

ʻO Dīgha Nikāya
    
[dīgha: lōʻihi] Hōʻuluʻulu ka Dīgha Nikāya i nā hua’ōlelo lōʻihi loa o ka Buddha. Aia kekahi mau hiʻohiʻona e ka hapanui o lākou he mau hōʻailona pōpō i ka pepuni mua a me kaʻoiaʻiʻo ponoʻole.
Majjhima Nikāya
    
[majjhima: medium] Ua hōʻuluʻulu ka Majjhima Nikāya i nā’ōlelo he 152
no ka Buddha no ka lōʻihi o ka lōʻihi, e pili ana i nā mea likeʻole.
Saervedyutta Nikāya
    
[samyutta:
group] Na ka Saokwayutta Nikāya e hōʻuluʻulu i nā kāpili e like me ko
lākou kumuhana i 56 mau pūʻulu papa inoa i kapaʻia he sausiyutts.
Aia i loko o ka ‘ekolu mau’ ōlelo aʻo o ka lōʻihi loli, akāʻokoʻa ke pōkole
ʻO Nikāya i hōʻailonaʻia

    [inu: helu | uttara:
hui hou] Ua hoʻokaʻawaleʻiaʻo Nikāya Aṅgute i loko o nā’āpana kūlike
heʻumikumamākahi i kapaʻiaʻo nipātas, e hōʻiliʻili ana kēlā me kēia o
lākou i nā’ōlelo i loko o nā helu helu o kekahi mea’ē aʻe me nā mea o ka
mua ma waho.
Aia nā mano o nā kikooho i keʻano pokole.

Khuddaka Nikāya

    [khuddha:
pōkole, liʻiliʻi] Nā’ōleloʻokoʻa Khuddhaka Nikāya a ua manaʻoʻiaʻo ia
heʻelua strategicas: Dhammapada, Udāna, Itivuttaka, Sutta Nipā,
Theragāthā-Therīgāthā a me Jātaka e hana i ka wā kahiko, aʻo nā puke’ē
aʻe he mau hōʻailona hōʻea a me kaʻoiaʻiʻo
Heʻoi aku ka hihia.

http://www.buddha-vacana.org/formulae.html

Pali Pali

ʻO
kaʻike i kūkuluʻia ai kēia hana,ʻo ia nā māhele o nā suttas i’ōleloʻia e
hana pinepineʻia e ka Buddha ma nā Nikāyamaʻehā e hiki ke laweʻia e
hōʻike ana i ka mea i manaʻoʻia he mea kūpono loa i kāna aʻoʻana.
, a i ka manawa hoʻokahi e like me ka mea i hōʻike me ka pololei loa o kāna mau’ōlelo maoli. ʻEwalu o lākou i weheweheʻia ma ka Gaṇaka-Moggallāna Sutta (MN 107) a
ua ho’ākākaʻia e like me Sekha Paṭipadā a iʻole Keʻa no kekahi ma lalo o
ke aʻoʻana, aʻo ia ka mea e alakaʻi mau i ka neophyte a hiki i ka
hāhāhā jhāna.

Sekha Paṭipadā - Ke ala no kekahi ma lalo o ka hoʻonaʻauaoʻana

ʻO nā papahana heʻumikumamālua e hoʻohālikelike i kēlā me kēia lā i ka hana i nā hana maʻamau i kauʻia e ka Buddha. He mea nui ka mea e makemake ana e holomua i ka holomua, no ka mea,
aia i loko o nā kuhikuhi e hiki ai i ka meditator ke hoʻokumu i nā kumu
kūpono no ka hana maikaʻi.

ʻO Ānāpānassati - Kaʻike o ka’ōpū
    
Hoʻolako nuiʻia ka hana o ānāpānassati e ka Buddha no nā hana maikaʻi a
pau a maanei hiki iāʻoe ke hoʻomaopopo pololei i nā kuhikuhi āna i
hāʻawi ai.
ʻO Anussati - Nā Recollections
    
Maanei, ua loaʻa iā mākou ka hiʻohiʻona kūlana o Buddha (≈140 kapua.),ʻo Dhamma (≈90 occ.) Aʻo Sangha (≈45 occ.).
Appamaṇā Cetovimutti -ʻO ka manaʻo nuiʻole o ka manaʻo
    
Hāʻawi mau ka Buddha i ka hana o ka praamāṇā rescuevimuttiʻehā, i
manaʻoʻia no ka laweʻana i ka palekana i nā pōʻino a no ke ala e alakaʻi
aku ai iā Brahmaloka.
ʻO Arahatta -’Alahantance
    
ʻO kēia ke kumu kūʻai waiwai kahi i ho’ākākaʻia ai ka hana o ka alanantance ma nā suttas.
Ariya Sīlakkhandha -ʻO ka hanohano o ka pono
    
Nā kaulike’ē aʻe e mālamaʻia e bhikkhus.
ʻO Arūpajjhānā -ʻO ka Jhānasʻole
    
Eia keʻano o nā mea kiko’ī e wehewehe ana i ka hōʻailonaʻana o nā
samādhi ma mua o ka hāhāhāhā jhāna, kahi e hele ai i ka paukū o Paliū e
like me arūpajjhānas.
Āsavānaśā Khayañāṇa - Kaʻike o ka lukuʻiaʻana o nā āvasvas
    
ʻIke i ka lukuʻiaʻana o ka āsavas: ke alakai.
ʻO Bhojane Mattaññutā - Hoʻoponopono i ka meaʻai
    
Ka mālamaʻana i ka meaʻai:ʻike i ka nui kūpono eʻai ai.
ʻO Jhānā - Nāʻehāʻehā
    
ʻO nā hāhāʻehā: he nohoʻoluʻolu maikaʻi.
Indriyesu Guttadvāratā - Ke kiʻi ma ka puka komo o nā manaʻo kumu
    
E mālama i ka puka komo o ke akamai.
Jāgariyapua Anuyoga - Hoʻo hoʻolaʻa i kahi awakea
    
Ke hoʻolaleʻaʻana i ka awakeake: i ka pō a me ke ao.
ʻO Kammassakomhi -ʻO wau koʻu kamama
    
Ke hoʻopuka nei kēia kulekele i kekahi o nā kumu kumu o kā Buddha aʻoʻana: heʻano kānāwai o ke kumu kānāwai a me ka hopena.
NīvaraṇānaAdvisor Pahāna - Ka weheʻana i nā pale
    
Ke hoʻoneʻeʻana i nā mea hoʻonāuki: e kāpae ana i ka hōʻokoʻaʻana i nā kaona o ke kino
Pabbajjā -ʻO ka heleʻana
    
ʻO ka heleʻana: pehea e hoʻoholo ai kekahi e haʻalele i ke ao nei.
Pubbenivāsānussatiñāṇa - Kaʻike o ka hoʻomanaʻo o nā wahi noho mua
    
ʻIke i ka hoʻomanaʻoʻana o nā wahi noho mua: e hoʻomanaʻo ana i ke ola o kekahi.
Satipaṭṭhāna - Ma mua o kaʻike
    
ʻO kēia keʻano o nāʻano i hōʻikeʻia ai ka Buddha ma keʻano pōkole e pili ana i nāʻano satipaṭṭānʻehā (≈33 mau.).
Satisampajañña - Mindfulness a me kaʻike
    
Mindfulness a me kaʻike maikaʻi: he hana kūʻokoʻaʻole.
Sateta saddhammā -ʻEhiku mauʻano maikaʻi
    
ʻEhiku mau mea kūpono e pono ai ke aʻoʻia e ka mea kālepa i mea e holomua ai. Ehā o kēia mau hiʻohiʻona eʻike pūʻia i waena o nāʻelima paepaeʻuhane a me nā papa lima.
Satitānahiki Cutuppapātañāna - Kaʻike o ka hānau houʻana o nā mea i make
    
ʻO kaʻike o ka hānau houʻana o nā mea i make.
Sīlasampatti - Ka hoʻokōʻana i ka pono
    
Ka hoʻokō i ka pono: e mālama pono i nā kānāwai Pātimokkha.
Vivitta Senāsanena Bhajana - E hele ana i nā hale mehameha
    
ʻO ka kohoʻana i kahi kūpono kahi a me ka hoʻokomoʻana i ke kūlana
kino a me ka noʻonoʻo kūponoʻo ia kekahiʻano sine qua o ka holomua o ka
hana.
ʻO ka leaf Bodhi

http://www.buddha-vacana.org/patimokkha.html

Pākimokkha
- Nā kulekele a Bhikkhu -

Eia nā kulekele 227 e aʻoʻia e kēlā me kēia koki ma ka naʻau ma ka’ōlelo Pali e hiki ai iā ia ke heluhelu. Maʻaneʻi, e hāʻawiʻia ana kahi unuhi maʻamau o kēlā me kēia kulekele.

Pānakaka 1

    Inā makemake kekahi kahu - ke komo i ka hoʻonaʻauao a me ka nohoʻana o
ka bhikkhus, me ka haʻaleleʻole i ka hoʻonaʻauaoʻana, me ka
haʻiʻoleʻana i kona nawaliwali - ke komo i ka moekolohe, me ka wahine
wahine, ua lanakilaʻo ia aʻaʻole i pili hou.

http://www.buddha-vacana.org/patimokkha/par1.html

    Pānakaka 1

pipi bhikkhu bhikkhūnaɡ sikkhā · s · ājīva · samāpanno sikkhatonga a ·
paccakkhāya du · b · balyaśana · anvi · katvā methunabai dhammaśana
paṭiseveyya antamaso tiracchāna · gatāya · pi, pākī hoti a · sahikivāso.

Inā makemake kekahi kahu - ke komo i ka hoʻonaʻauao a me ka nohoʻana o
ka bhikkhus, me ka haʻaleleʻole i ka hoʻonaʻauaoʻana, me ka
haʻiʻoleʻana i kona nawaliwali - ke komo i ka moekolohe, me ka wahine
wahine, ua lanakilaʻo ia aʻaʻole i pili hou.

b pokkhu
bhikkhūnaāna sikkhā · s · ājīva · samāpanno e komo pū ana i ka hoʻonaʻauao a me ka noho olaʻana o ka bhikkhus,
sikkhatonga a · paccakkhāya me ka haʻaleleʻole i ke aʻoʻana,
du · b · balyaśana an · āvi · katvā me ka hōʻikeʻole aku i kona nawaliwali
methuna用 dhammaṃ paṭiseveyya hoʻokomo i ka moekolohe,
antamaso tiracchāna · gatāya · pi, me kahi holoholona wahine,
nā mea pākī a · saoulivāso. ua hinaʻo ia aʻaʻole i pili hou.

http://www.buddha-vacana.org/download.html

Paena pūnaewele

E kiʻi i ka pūnaewele (ma Januray 2013):

Kaomi maʻaneʻi

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Hoʻokaʻaʻike

No kekahi manaʻo, manaʻo, nīnau:

Mai hopohopo e haʻi aku i kekahi kuhihewa, kaʻole kelepili, ka hono haʻi, kaʻike pūnaewele · like me nā mea’ē aʻe. E mahalo nui ka mea pūnaewele.

Loaʻa kōkua:

ʻO Dīgha Nikāya

Majjhima Nikāya

Saervedyutta Nikāya

ʻO Nikāya i hōʻailonaʻia

http://www.buddha-vacana.org/sutta/digha.html
Kumulāʻau
ʻO Dīgha Nikāya
- Ke kūkā lōʻihi -
[dīgha: lōʻihi]

Hoʻokomoʻo Dīgha Nikāya i nā 34 o nā’ōlelo lōʻihi i manaʻoʻia e ka Buddha.

Poṭṭhapāda Sutta (DN 9) {hapa nui - unuhi hou
    
Ua nīnauʻo Poṭṭhapāda i nāʻano nīnau e pili ana i keʻano o Sañana.
Mahāparinibbāna Sutta (DN 16) nā hua’ōlelo - hua’ōlelo ma ka hua’ōlelo
    
Ke hōʻiliʻili nei kēia sutta i nā’ōlelo aʻo likeʻole a Buddha i hāʻawi
ai no ka pono o nā haumāna ma hope o kona halaʻana, a he mea nui loa ia
o nā kuhikuhi no mākou i kēia mau lā.
Mahāsatipaṭṭhāna Sutta (DN 22) - hua’ōlelo ma ka hua’ōlelo
    
Hoʻomaopopo nuiʻia kēia sutta i kumu no ka hana hoʻomanaʻo.

—— oooOooo ——

http://www.buddha-vacana.org/sutta/majjhima.html
Majjhima Nikāya
- Nā’ōlelo o ka lōʻihi o ka lōʻihi -
[majjhima: medium]

Hoʻokūʻo Majjhima Nikāya i nā’ōlelo he 152 o ka Buddha no ka lōʻihi o ka wā, e pili ana i nā mea likeʻole.

Sabbāsava Sutta (MN 2) - unuhi nui
    
ʻO ka sutta maʻamau, kahi e hoʻopauʻia ai nā āvasvas, nā mea hoʻohaunaele o ka naʻau.
Bishabherava Sutta (MN 4) - unuhi nui
    
He aha ka mea e ola ai i kahi noho wale ma ka wao nahele, me ka neleʻole i ka makaʻu? Hōʻikeʻo Buddha.
ʻO Vattha Sutta (MN 7) {hapa - - unuhi hoʻohanohano
    
Loaʻa iā mākou kahi papa inoa maʻamau o nā hoʻohaumia heʻumikumamāono
(upakkilesa) o ka manaʻo, a me ka ho’ākākaʻana i kahi mechanics e loaʻa
ai kēia mau ‘hōʻoiaʻiʻo hōʻoiaʻiʻo’ i Buddha, ka Dhamma a me ka Sangha
nā kumu o ke kahawai.
Māhādukkhakkhandha Sutta (MN 13) - unuhi nui
    
Ma luna o ka assāda, ādīnava (drawback) a me ka nissaraṇa o ka kāma (riko), rūpa (form) a me ke aloha. He nui nā mea waiwai nui e noʻonoʻo ai.
Cū’āahatthipadopama Sutta (MN 27) - unuhi nui
    
ʻO ka Buddha e wehewehe nei i keʻano o konaʻike maoli i ka pono e pono
ke laweʻia ma ka manaʻoʻiʻo a ma keʻano paha i manaʻoʻia a hiki i ka
manawa e hoʻokōʻia ai kekahi manawa, aʻo ka koiʻana i kaʻike e like me
kēiaʻikeʻole, he meaʻole ia.
Mahāvedalla Sutta (MN 43) he hua’ōlelo ma ka hua’ōlelo
    
Ua paneʻo Sáriputta i nā nīnauʻano likeʻole e nīnauʻia e āyasmā
Mahākoṭṭhika, a ma kēia hua’ōlelo, weheweheʻo ia,ʻo Vedanā, Sāññ, a me
Viññanaʻaʻole i maopopo i ka hoʻohālikeʻia.
Cū’āavedalla Sutta (MN 44) {hapa - - unuhi hou
    
Hoʻomaopopoʻo Bhikkhuni Dhammadinnā i kahi lālā o nā nīnau nīnau i nīnauʻia e Visākha. I waena o nā mea’ē aʻe, hāʻawiʻo ia i ka ho’ākāka he 20 aʻo ka sakkāyadiṭṭhi.
Sekha Sutta (MN 53) - unuhi hou
    
Ke noi neiʻo Buddha iā Ānanda e wehewehe i ka Sekha Paṭipadā, a he mea
hoʻokūlana loa ia, kahi i hoʻopiliʻia aiʻo Satisampajañña a me
Nīvaraṇānahuna Pahāna e kekahi mau ‘ano maikaʻi’ʻehiku, a ua hōʻikeʻia
ma kahi’ōlelo hoʻohālike.
ʻO Potaliya Sutta (MN 54) - unuhi nui
    
ʻO kahi o nā hōʻailonaʻehiku e wehewehe i nā hanana a me nā pōʻino o ka hāʻawiʻana i loko o ka naʻau.
Bahuvedanīya Sutta (MN 59) [hua’ōlelo - hua’ōlelo ma ka hua’ōlelo
    
I
loko o kēia hua’ōlelo pōkole,ʻo ka Buddha e ho’ākāka nei i nā kāmaguṇā
elima a e hana i kahi hoʻohālikelike kūpono me kekahiʻanoʻoluʻolu’ē aʻe.

Kīṭāgiri Sutta (MN 70) {hapa nui - unuhi hou
    
Aia kēia sutta i ka wehewehe o dhammānusārī a me saddhānusārī.
ʻO Sutta Snita (MN 88) [hapa - - unuhi hoʻohanohano
    
Ua makemakeʻo King Pasenadi o Kosala e hoʻomaopopo i ka mea i’ōleloʻia
aiʻoleʻaʻole hoʻi e ka poʻe helekino a me nā brahmans akamai, a ua
nīnauʻo ia i nā nīnau i ka’Ananda e’āpono ai iā mākou ke maopopo i ka
manaʻo o nā hua’ōleloʻo “kusala” a me ka’āusala.
Ānāpānassati Sutta (MN 118) - hua’ōlelo ma ka hua’ōlelo
    
ʻO ka sutta kaulana e pili ana i kaʻoihana a āpānassati, a pehea e
alakaʻi ai i ka hana o nā satipaṭhāʻehā a pili i ka hoʻokōʻana i
nāʻeleleʻehiku.
ʻO Sātaawina Sutta (MN 137) [hapa - - hoʻololi i hoʻohuliʻia
    
I loko o kēiaʻano hohonu a mahalo loa,ʻo ka Buddha e ho’ākāka nei i
waena o nā mea’ē aʻe he mau mea e nānā ai i nā manaʻoʻoluʻolu,
nāwaliwaliʻole a me nā manaʻo kūlohelohe, a me ka ho’ākākaʻana i nā
hua’ōlelo i loaʻa ma ka hōʻailona kūlana o Buddha: ‘anuttaro
purisadammasārathī’.
ʻO Indriyabhāvanā Sutta (MN 152) - hua’ōlelo ma ka hua’ōlelo
    
Ke hāʻawi nei kēia sutta iʻekolu mau wahi e pili ai i ka hoʻomaluʻana i
ka hana, aʻo ia kekahi mau’ōlelo’ē aʻe e pili pū ana i nā huahana
Indriyesu Guttadvāratā.

—— oooOooo ——

http://www.buddha-vacana.org/sutta/samyutta.html

Kumulāʻau
Saervedyutta Nikāya
- Nā’ōlelo kūkākūkā -
[sahikiyutta: hui]

Ua māheleʻia nā’ōlelo o ka Saervedyutta Nikāya e like me kā lākou papahana i 56 mau pakuʻi, i hui pūʻia i loko oʻelima mau lā.

Vibhaṅga Sutta (SN 12.2) - hua’ōlelo ma ka hua’ōlelo
    
ʻO ia ka ho’ākāka pihaʻana o ka paṭicca samuppāda, me ka ho’ākāka o kēlā me kēia o nā loulou heʻumikumamālua.
Thisanā Sutta (SN 12.38) - unuhi hou
    
Eia ma Buddha e wehewehe i keʻano o ke olaʻana, me ka noʻonoʻo a me ka anusaya, e hana i kumu no viññana.
Upādāna Sutta (SN 12.52) - unuhi nui
    
He haʻawina hoʻonaʻauao kēia e hōʻike ana i keʻano o ka manaʻo
noʻonoʻo e hāʻawi ai kekahi i ka makemake, a me keʻano o ka hiki ke
maʻalahi i ke kūpono i ka hoʻopauʻia.
Puttamapaʻasūpama Sutta (SN 12.63) - unuhi hou
    
Hāʻawiʻia ka Buddha maʻaneʻi iʻehā mau mea hoʻonani a hoʻonani e wehewehe i kaʻikeʻana o nāʻehāʻehā.
Sanidāna Sutta (SN 14.12) - unuhi nui
    
ʻO ka wehewehe maikaʻi o kaʻike e lilo ai i hana, hoʻomālamalama houʻia e keʻano o ka lama ahi. E hoʻomau i ka noʻonoʻo pono e pale aku i nā manaʻo hewa!
Āṇi Sutta (SN 20.7) - hua’ōlelo ma ka hua’ōlelo
    
ʻO
kahi mea nui i hoʻomanaʻoʻia e ka Buddha: no ko kākou pono pono’ī a me
nā mea piliʻole i nā hanauna i ka wā e hiki mai ana, pono kākou e hāʻawi
nui aku i kāna mau’ōlelo pono’ī, aʻaʻole loa i nā mea’ē aʻe e
hoʻohālike nei i kēia mau lā.
ua hoʻohālikeʻo ia i ka wā i hala aku nei i mea kūpono (Dhamma) kumu.
Samādhi Sutta (SN 22.5) - hua’ōlelo ma ka hua’ōlelo
    
Ke kēpai nei ka Buddha i kona mau ukali e hoʻokumu i ka hoʻonaʻauao i
hiki ai iā lākou ke aʻo i ka piʻiʻana a me ka halaʻana o nā mea
hōʻuluʻuluʻelima, a laila ho’ākākaʻo ia i kona manaʻo ma muli o ka
pukaʻana a me ka heleʻana o ka poʻe hōʻuluʻulu, ma keʻano o ka origina
pilikino.
Paṭisallāṇa Sutta (SN 22.6) - me ka unuhiʻole
    
Ke kēpai nei ka Buddha i kona mau ukali e hana i ka hūnāʻana i mea e
hiki ai iā lākou keʻike i ka piʻi a me ka halaʻana o nā mea
hōʻuluʻuluʻelima, a laila ho’ākākaʻo ia i kona manaʻo ma o ka alaʻana a
me ka halaʻana o ka poʻe hōʻuluʻulu, ma keʻano o ka pilina pilikino.
ʻO Upādāparitassanā Sutta (SN 22.8) - hua’ōlelo ma ka hua’ōlelo
    
ʻO ka alaʻana a me ka ho’ōkiʻana o nā pilikia e loaʻa ana i nā’āpana’āinaʻelima.
Nandikkhaya Sutta (SN 22.51) - hua’ōlelo ma ka hua’ōlelo
    
Pehea e hana ai i ka luku o ka hauʻoli.
Anattalakkhana Sutta (SN 22.59) - hua’ōlelo ma ka hua’ōlelo
    
Ma kēia kaulana kaulana kaulana, ua hoʻopuka ka Buddha no ka manawa mua i kāna aʻoʻana ma luna o ka’āatta.
Khajjanīya Sutta (SN 22.79) {hua’ōlelo - - hua’ōlelo ma ka hua’ōlelo
    
Hāʻawi kēia sutta i ka ho’ākāka hope o ka lima khandhas.
Suddhika Sutta (NĀ 29.1) - unuhi i hoʻohanohanoʻia
    
Nāʻano likeʻole o nāʻoihana.
Suddhika Sutta (SN 30.1) - unuhi hoʻoikaikaʻia
    
Nāʻanoʻano supaṇṇas (aka garudas).
Suddhika Sutta (SN 31.1) - unuhi hou
    
ʻO nāʻano likeʻole o gandhabba devas.
Suddhika Sutta (SN 32.1) - unuhi i hoʻohanohanoʻia
    
Kū kaʻano o ke ao.
Samāpattimūlakaṭhiti Sutta (SN 34.11) - unuhi nui aʻe
    
Loaʻa i ka mālama manaʻo kū’ē i ka hoʻomauʻana i ka kukuna
Pubbesambodha Sutta (SN 35.13) - hua’ōlelo ma ka hua’ōlelo
    
Hōʻike ka Buddha i keʻano o kona manaʻo ma o ka hoʻoikaikaʻana, ka
hoʻihoʻi a me ka hoʻokuʻuʻana i ka hihia o ka’ōlohelohe o loko, a laila
haʻiʻo iaʻaʻole kona mea hōʻeuʻeu iʻole e emiʻole ma mua o ka
maopopoʻana iā lākou.
Abhinanda Sutta (SN 35.20) - hua’ōlelo ma ka hua’ōlelo
    
ʻAʻohe mea e pakele ai ka mea eʻoluʻolu i nā mea pili.
Migajāla Sutta (SN 35.46) - unuhi hou
    
No ke aha e paʻakikī loa ai kaʻoiaʻiʻo maoli? Hōʻike ka Buddha i ke kumu, ma waho o kahi e hele aiʻoe,ʻo nā meaʻoi loa o ka hoʻonāukiuki i maʻa mau.
Avijjāpahāna Sutta (SN 35.53) - hua’ōlelo ma ka hua’ōlelo
    
He’ōlelo maʻalahi loa, akā naʻe

Sabbupādānapariññā Sutta (SN 35.60) - hua’ōlelo ma ka hua’ōlelo
    
ʻO ka Buddha,ʻoiai e wehewehe ana i kaʻike pihaʻana i ka hoʻomaluʻana a
pau, hāʻawi i ka wehewehe hohonu a akāka loa: ke kūkāʻana ma luna o nā
meaʻekolu.
Migajāla Sutta Sutta (SN 35.64) {hua’ōlelo - - hua’ōlelo ma ka hua’ōlelo
    
ʻO
kekahi mau neophytes (a hiki iā mākou ke helu pinepine iā lākou iho) i
kekahi manawa ke manaʻoʻiʻo nei he hiki keʻoluʻolu i nā leʻaleʻa a me ka
hanaʻole.
Ke aʻo nei ka Buddha i ka Migajāla e hikiʻole ke hiki i kēia.
Adantāgutta Sutta (SN 35.94) - hua’ōlelo ma ka hua’ōlelo
    
Eia
kekahi o ia mau’ōlelo aʻo maʻalahi hiki ke hoʻomaopopo me ka noʻonoʻo,
akā ua paʻakikī ka hoʻomaopopoʻana i nā wahi hohonu ma muli o kaʻikeʻole
o kā mākou mau manaʻo kūpono i ka hana.
No laila, pono mākou e hoʻokau pinepine pinepine i nā manawa,ʻoiai paha he mea hōʻeha i kekahi.
Pamādavihārī Sutta (SN 35.97) - hua’ōlelo ma ka hua’ōlelo
    
He aha ka mea e hoʻokaʻawale ai i waena o ka mea e noho me ka hoʻonele a me ka mea e ola me ka makaʻala.
Sakkapañhā Sutta Sutta (SN 35.118) - hua’ōlelo ma ka hua’ōlelo
    
Hāʻawi mai ka Buddha i ka pane maʻalahi i ka nīnau a Sakka: he aha ke
kumu i loaʻa ai i kekahi poʻe ka pahu hope loa aʻo nā mea’ē aʻe?
Rūpārāma Sutta (SN 35.137) - hua’ōlelo ma ka hua’ōlelo
    
Kūkā houʻo Buddha no mākou, ma kekahiʻano’ē aʻe, ke kumu a me ka hoʻopauʻiaʻana o ka pilikia. Aia kahi kūpono ma waenakonu o nā mea a mākou e hana nei i nā lā a me nā pō a pau.
Aniccanibbānasappāya Sutta (SN 35.147) - hua’ōlelo ma ka hua’ōlelo
    
Eia nā’ōlelo ikaika a vipassanā e pili ana i kaʻike o ka impermanence no nā mea i hoʻolālāʻia e kū nei i mua e loaʻa iā Nibbāna.
Ajjhattānattahetu Sutta (SN 35.142) - hua’ōlelo ma ka hua’ōlelo
    
Pehea eʻimi ai i nā kumu o ke alaʻana o nā’ōpūʻano, kahi e hiki ai ke
maʻalahi kaʻikeʻana i ka hiʻohiʻona o ka mea pono’īʻole, hiki i ka
hoʻololiʻana i kēiaʻike i ko lākou hihia.
Samudda Sutta (SN 35.229) - unuhi hou
    
ʻO ka mea a ke kai e hoʻoponopono ai i ka poʻe hanohano. E makaʻala e komo i loko!
Pahāna Sutta (SN 36.3) - unuhi nui
    
ʻO ka pilina ma waena o nāʻano 3 a me 3 o nā anusayas.
Daṭṭhabba Sutta (SN 36.5) - unuhi nui
    
Pehea eʻikeʻia ai nāʻano o ke ahupuaʻaʻekolu?
Salla Sutta (SN 36.6) - unuhi hou
    
I
ka panaʻana o ka pua o kaʻeha kino, hiki i ka mea naʻaupō ke hana i ka
meaʻoi aku ka hewa ma o ka hoʻouluʻana i ka pōʻino o ka naʻau ma luna o
ia mea, me he mea lā ua panaʻiaʻo ia e nā puaʻelua.
ʻO ka mea naʻauao eʻike i ka pana o hoʻokahi pua.
Anicca Sutta (SN 36.9) - unuhi nui aʻe
    
ʻEhiku mauʻano o ke aloha, nā mea e pili ana i nāʻehā khandhas (SN
22.21) a me nā loulou heʻumikumamālua o paṭicca · samuppāda (SN 12.20).
Sutta Panui (SN 36.10) - hua’ōlelo ma ka hua’ōlelo
    
Hoʻokumuʻia nāʻanoʻano o keʻanoʻekolu i nāʻano pilina.
Aṭṭhasata Sutta (SN 36.22) - unuhi nui
    
Hiki i nā Buddha ke hoʻokuʻi i nā `vedanā i loko o nāʻanoʻokoʻaʻehiku,
e nānā ana iā lākou i loko oʻelua,ʻekolu,ʻelima,ʻeono,ʻumikumamāwalu,
kanakolukumamāono, a me hoʻokahi haneri a meʻewalu hanana.
Nirāmisa Sutta (SN 36.31) {hua’ōlelo - - hua’ōlelo ma ka hua’ōlelo
    
Hiki
iā mākou ke hoʻomaopopo maaneiʻo ka pīti,ʻoiai i kākau pinepineʻia e
like me kaʻoihana haʻawina, hiki ke hoʻohanaʻia i kekahi manawa ma
ka’ōlelo.
Aia i loko o kēia paukū ka manaʻo o nā kāmaguṇā elima.
Dhammavādīpañhā Sutta (SN 38.3) - unuhi nui
    
ʻO wai ka mea e’ōlelo nei i ka Dhamma ma ka honua (dhamma · vādī)? ʻO wai ka hana maikaʻi (su · p · paṭipanna)? ʻO wai ka mea e ola maikaʻi ana (su · gata)?
Allkara Sutta (SN 39.16) - unuhi hou
    
He aha ka paʻakikī e hana ai i kēia Kumu a me ka Rula?
Vibhaṅga Sutta (SN 45.8) - hua’ōlelo ma ka hua’ōlelo
    
Maanei e kuhikuhi ana ka Buddha i ke kumu pololei o kela me keia kumu o ke ala hewalu.
‘Agantuka Sutta (SN 45.159) - unuhi hou
    
Pehea e hana ai ka Ala Noble me ka abhiññā e pili ana i nā dhammas
likeʻole he hale hoʻokipa e hoʻokipa ana i nāʻano malihini likeʻole.
Kusala Sutta (SN 46.32) - hua’ōlelo ma ka hua’ōlelo
    
ʻO nā mea maikaʻi a pau e hui pū i ka mea hoʻokahi.
‘Ahāra Sutta (SN 46.51) - unuhi nui
    
Hōʻike ka Buddha i ka hiki iā mākou ke “hānai” a iʻole ka “pōloli” nā
hopena a me nā kumu o ka hoʻomālamalamaʻana e like me ka pehea e
hoʻokomo ai mākou i ko mākou nānā.
Saṅārava Sutta (SN 46.55) {māhele - ka unuhi i hoʻoikaikaʻia
    
He lālā maikaʻi o nā’ōlelo hoʻohālike e wehewehe i ka hanaʻana o nā
nīvaraṇa elima i ka hoʻomaʻemaʻe o ka manaʻo a me kona hiki keʻike i
kaʻoiaʻiʻo maoli.
Sati Sutta (SN 47.35) - hua’ōlelo ma ka hua’ōlelo
    
Ma kēia sutta, hoʻomanaʻo ke Buddha i ka bhikkhus e lilo i satis a me sampajānos, a laila e wehewehe i kēia mau hua’ōleloʻelua.
Vibhaṅga Sutta (SN 47.40) - hua’ōlelo ma ka hua’ōlelo
    
Ua aʻo maikaʻiʻia ka satipaṭṭhānas.
Daṭṭhabba Sutta (SN 48.8) - hoʻonui i ka unuhi
    
ʻO kēlā me kēia mauʻelima paepaeʻuhane eʻikeʻia i loko o nā dhammaʻehā.
Saervedkhitta Sutta (SN 48.14) - unuhi maikaʻi
    
ʻO ka hoʻokōʻana iā lākou wale nō ka mea a pau e pono ai kā mākou e hana, aʻo kēia ke ana o ko mākou hoʻokuʻuʻana.
Vibhaṅga Sutta (SN 48.38) - unuhi hou
    
Eia ka Buddha e ho’ākāka nei i nāʻelima o nā maka’āinana koʻikoʻi.
Uppaṭipāṭika Sutta (SN 48.40) - unuhi nui
    
Hiki i kēia sutta ke hoʻohālike i ka pilina likeʻole ma waena o ka hoʻopauʻana o nā manaʻo noʻeau a me nā holomua o jhānas.
Sāketa Sutta (SN 48.43) {hapa - - ka unuhi i hoʻonuiʻia
    
Ma kēia sutta,’ōlelo ka Buddha e hiki ke noʻonoʻoʻia nā papa a me nā
haumāna ma keʻano he hoʻokahi aʻano likeʻole aʻelua mau mea likeʻole.
Patiṭṭhita Sutta (SN 48.56) - unuhi nui
    
Hoʻokahi o ka manaʻo noʻonoʻo e hiki ai ke hoʻomaʻemaʻeʻia nā mana paepae pae.
Bīja Sutta (SN 49.24) - unuhi hou
    
He mea hoʻohālike nani e hōʻike ana i keʻano o ka pono o ka pono no ka hana o nā pāʻoihana pololeiʻehā.
Gantha Sutta (SN 50.102) - unuhi nui
    
Hoʻokumuʻia kēia sutta ma ka papa inoa maikaʻi o nā ‘ʻekeʻehā’ʻehā, a ke hoʻolaha nei i ka uluʻana o nā mana ikaikaʻelima.
Viraddha Sutta (SN 51.2) - unuhi hou
    
ʻO ka mea haʻalele i kēia mau mea,ʻaʻole ia e hele i ke ala.
Chandasamādhi Sutta (SN 51.13) - unuhi hou
    
Hōʻike mālama kēia sutta i keʻano o nā hua’ōlelo e hōʻike ana i ka hana o ka iddhi · pādas.
ʻO Samaṇabrāhmaṇa Sutta (SN 51.17) - unuhi nui
    
ʻO Wether i ka wā ma mua, i ka wā e hiki mai ana a i kēia wā paha,ʻo
ka mea nāna e hoʻohana i nā mana mana kiʻekiʻe, ua hoʻomaka a hana pono i
nā meaʻehā.
Vidhā Sutta (SN 53.36) - unuhi nui
    
Hoʻohāpaiʻia ka jhānas e hoʻokuʻu i nāʻanoʻano heʻekolu, a pili i ka hoʻohālikeʻana iāʻoe me kekahi poʻe’ē aʻe. Ke
hoʻomaopopo nei ia inā he mau koina i ka Sangha, no nā hana pono wale
nō, aʻaʻole e laweʻia ma keʻano he hōʻailona no kekahi meaʻoiaʻiʻo.
ʻAʻole maopopo i ka hoʻokahi o ka sutta e hana hou i ka manawa 16,ʻo
ia ka mea hoʻokahi, aiʻole 16 mau kāpili i hui pūʻia, aiʻole 4 mau kiko o
kēlā me kēia 4 hua’ōlelo hou.
Padīpopama Sutta (SN 54.8) - hua’ōlelo ma ka hua’ōlelo
    
Eia ka Buddha e ho’ākāka nei i ka’āpānassati a mahalo iā ia no nā kumu
likeʻole: mai ka haʻaleleʻana i nā meaʻinoʻole, ma o ka hoʻolālāʻana i
nāʻewalu jhānas.
Saraṇānisakka Sutta (SN 55.24) - unuhi nui aʻe
    
Ma kēia kūkā maikaʻi, ua’ōleloʻo Buddhaʻaʻole pono i kekahi e loaʻa i
ka ikaika nui i nā Buddha,ʻo Dhamma a me Sangha, e lilo i mau wai i ka
manawa o ka make.
Mahānāma Sutta (SN 55.37) - unuhi hou
    
He mea ia e lilo ai i haumana no ka moe, i hoʻoiliʻia i ka pono, ka manaʻoʻiʻo, ka lokomaikaʻi a me kaʻike.
Aṅga Sutta (SN 55.50) - hua’ōlelo ma ka hua’ōlelo
    
ʻO nā’ekehāʻehā (nā kumu no ke kahawai-komo).
Samādhi Sutta (SN 56.1) - hua’ōlelo ma ka hua’ōlelo
    
Ke kēnā nei ka Buddha i ka bhikkhus e hana i ka samādhi, no ka mea, e
alakaʻi ana i kaʻike i nāʻoiaʻiʻoʻoiaʻiʻo maoli i ko lākouʻano maoli.
Paṭisallāna Sutta (SN 56.2) - hua’ōlelo ma ka hua’ōlelo
    
Hāpai ka Buddha i ka bhikkhus e hana i ka paṭisallāna, no ka mea, e
alakaʻi ana i kaʻike i nāʻoiaʻiʻo maoliʻehā i ko lākouʻano maoli.
Dhammacakkappavattana Sutta (SN 56.11) - hua’ōlelo ma ka hua’ōlelo
    
ʻO kēia nō ka sutta kaulana loa ma ka papa o Pali. Hoʻopuka ka Buddha i nā’ara-ʻehāʻehā no ka manawa mua.
Saṅkāsanā Sutta (SN 56.19) - unuhi nui aʻe
    
ʻO ka aʻoʻana o nāʻoiaʻiʻoʻoiaʻiʻoʻehā,ʻoiai he mea paʻakikī paha ia e
like me keʻano o ka nalowale, he hohonu maoli a hiki i ka noʻonoʻo ke
hoʻopau i ka manawa a pau.
Siègesapāvana Sutta (SN 56.31) - hua’ōlelo ma ka hua’ōlelo
    
ʻO ka sutta kaulana kahi i’ōlelo ai nā Buddhaʻaʻoleʻo ia makemake i nā aʻo e piliʻole ana i ka loaʻa o ka pahuhopu.
Daṇḍa Sutta (NĀ 56.33) - unuhi hou
    
ʻO keʻano hoʻohālikelike o ka lāʻau.

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http://www.buddha-vacana.org/sutta/anguttara.html
ʻO Nikāya i hōʻailonaʻia
- Nā’ōlelo o kekahi mea nui -
[inu: helu | hua’ōlelo: more]

ʻO Nikāya Hoʻopiʻi he mau tausani o nā’ōlelo liʻiliʻi, a he mea pono e hoʻolālāʻia e like me ka helu. Ua
māheleʻia i mau’āpana heʻumikumamākahi,ʻo ka nīnau mua i ka helu o nā
mea hoʻokahi,ʻo ka lua me nā meaʻelua a pēlā.ʻO ka Buddha,ʻaʻole i
hoʻohana i ke kākau, ua noi aku i nā mea hoʻolohe iā ia e hoʻolohe a
hoʻomanaʻo i kāna mau kuhikuhi.
I mea e hiki ai ke hoʻomaopopo i kāna mau hua’ōlelo me ka hiki a me ka
hoʻoikaikaʻana i kēia hoʻomanaʻoʻana, ua hōʻike pinepineʻo ia i kāna
aʻoʻana ma keʻano o ka helu.

Nipātas
1. Ekaka Nipā 7. Polokalamu Nānā
2. No ka Nupepa 8. Nānā Nata
3. Ka Papa 9 9. Navaka Naka
4. Catuka Nipāta 10. Dasaka Nipāta
5. Pañcaka Nipāta 11. Ekādasaka Nipāta
6. Chakka Nipāta

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1.ʻO Ekaka Nipāta

Rūpādi Vagga (AN 1.1-10) - hua’ōlelo ma ka hua’ōlelo
    
ʻElima mauʻano o nā meaʻona e loli ai i ka manaʻo o (ka nui o nā kānaka) ma mua o nā mea’ē aʻe.
Nīvaraṇappahāna Vagga (AN 1.11-20) - hua’ōlelo ma ka’ōlelo
    
ʻO nā dhammasʻelima e hānai pono ana i nā hananaʻelima, a me nā alaʻoi loa e lima e pale aku ai iā lākou.
Akammaniya Vagga (AN 1.21-30) - hua’ōlelo ma ka hua’ōlelo
    
Hiki i ka manaʻo ke lilo iʻenemi nui loa a iʻole i kā mākou hoaaloha maikaʻi loa.
ʻO Adanta Vagga (AN 1.31-40) - ka hua’ōlelo i hoʻonuiʻia

Adanta Vagga (AN 1.31-40) - unuhi hou
    
Hiki i ka manaʻo ke lilo iʻenemi nui loa a iʻole i kā mākou hoaaloha maikaʻi loa.
Ka Hoʻokumu Suttas (AN 1.45 & 46) - unuhi hou
    
ʻO kaʻokoʻa ma waena o kahi māmā māmā a me kahi lepo.
Mudu Sutta (AN 1.47) - hoʻololi i ka unuhi
    
He mea like no ka manaʻo e hoʻopili ana.
Lahuparivatta Sutta (AN 1.48) - unuhi hou
    
ʻO ka Buddha, ka mea maʻalahi i kaʻikeʻana i nā’ōlelo hoʻohālike, aia ma kahi i nele.
Accharāsaṅghāta Peyyāla (AN 1.53-55) - hua’ōlelo ma ka hua’ōlelo
    
ʻO ka ho’āʻoʻana i ka manaʻo aloha e kūpono i nā makana.
Kusala Suttas (AN 1.56-73) - hua’ōlelo ma ka hua’ōlelo
    
He aha ka mea e hua a me ka mea e hoʻopau ai i nāʻano manaʻo maikaʻi a maikaʻiʻole.
Pamāda Suttas (AN 1.58-59) - unuhi hou
    
ʻAʻohe mea e like me kēia.
Pamādādi Vagga (AN 1.81-97) - hua’ōlelo ma ka hua’ōlelo
    
Ua’ōlelo hōʻeuʻeu ka Buddha iā mākou me ka manaʻoʻole.
Kāyagatāsati Vagga (AN 1.563-574) {nā hua’ōlelo - ka unuhi i hoʻoikaikaʻia
    
Hāpai ka Buddha i ka mahalo kiʻekiʻe o ka noʻonoʻo i kuhikuhiʻia i ke kino.

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2.ʻO Nuka

Appaṭivāna Sutta (AN 2.5) - unuhi nui
    
Pehea mākou e aʻo ai iā mākou inā makemake mākou e hōʻea.
Cariya Sutta (AN 2.9) - unuhi hoʻoikaikaʻia
    
He
aha lā, ma hope o nā mea a pau, e hōʻoiaʻiʻo ai i kaʻoluʻolu, ka
pilina, kaʻoiaʻiʻo, ka hoahānau i loko o kahi’ōlelo maluhia ma loko o
kahi hui i hāʻawiʻia?
Hōʻike ka Buddha i kēia mau meaʻo ia nā kiaʻi o ke ao.
Ekaicssonsena Sutta (AN 2.18) - unuhi nui
    
Eia kekahi mea e haʻi nui ai ka Buddha.
ʻO Vijjābhāgiya Sutta (AN 2.32) - hua’ōlelo ma ka hua’ōlelo
    
Eia ka Buddha e pili ana iā Samatha me ka dia a me ka savingvimutti, a me Vipassanā me avira a me paññāvimutti.

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3. Nānā

Kesamutti [aka Kālāmā] Sutta (AN 3.66) - hua’ōlelo ma ka hua’ōlelo
    
Ma kēia kaulana kaulana, ua hoʻomanaʻo ke Buddha iā mākou wale nō i ko
mākouʻike pono’ī i ka mea maoli,ʻaʻole i ka mea i haʻiʻia e kekahi
poʻe,ʻoiai inā e lilo lākou i ‘kumu mahalo no mākou.
Sāhāha Sutta (AN 3.67) - unuhi hou
    
ʻO ka’ōlelo aʻo i hāʻawiʻia maʻaneʻi e like like me ka hāʻawiʻia i ka Kalamas.
‘Aññatitthiya Sutta (AN 3.69) - unuhi nui
    
Ke ho’ākākaʻia nei nā aʻaʻekolu o ka poʻe ponoʻole me ko lākou
hiʻohiʻona hiʻohiʻona, ke kumu o ko lākou alaʻana, a me ke ala e hoʻopau
ai i kā lākou hoʻopauʻana.
Uposatha Sutta (AN 3.71) - unuhi i hoʻoikaikaʻia
    
Ma kēia sutta, hoʻoholo ka Buddha i ka hanaʻana o nā kānaka i ka Uposatha a ho’ākāka i nāʻano devas.
Sīlabbata Sutta (AN 3.79) - unuhi nui
    
ʻO kaʻike o Ānanda e hiki ai ke hoʻoholo i nāʻoihana creretia a me nāʻoihana.
ʻO Samaṇa Sutta (AN 3.82) - hoʻololi i ka unuhi
    
Eia nā mea piʻiʻekolu o kahi ascetic.
ʻO Vajjiputta Sutta (AN 3.85) - unuhi nui
    
ʻAʻole hiki i kekahi monkō ke aʻo me nā kānāwai. Hōʻikeʻo Buddha iā ia pehea e hiki ai iā ia ke hana me kaʻole o lākou, aʻoi aku ka maikaʻi.
Sikkhattaya Sutta (AN 3.90) - hua’ōlelo ma ka hua’ōlelo
    
Hōʻike ka Buddha i nā kumu aʻoʻekolu,ʻo ia hoʻi adhisīlasikkhā, adhicittasikkhā a adpgññāsikkhā.
ʻO Accāyika Sutta (AN 3.93) - unuhi i hoʻohanohanoʻia
    
ʻOʻekolu mau hana koʻikoʻi o kahi pilikino e like meʻekolu mau hana koʻikoʻi o kahi mahiʻai.
Sikkhattaya Sutta (AN 3.91) - hua’ōlelo ma ka hua’ōlelo
    
Ma kēia wahi, hāʻawi ka Buddha i ka hoʻohālikeʻokoʻa o adpgññāsikkhā.
Paervsudhovaka Sutta (AN 3.102) - loaʻa nāʻike · kumuka
    
Ma kēia sutta, hoʻohālikelike ka Buddha i ka weheʻiaʻana o nā meaʻino ma waho o ka hana i ka hana a kekahi mea hana gula. He mea nani loa ia, no ka mea, hoʻolakoʻia kahi hōʻike mālie o nā mea
haumiaʻole e pili i ka wā o ka hana, e hāʻawi ai i ka’ōlelo kūpono.
Nimitta Sutta (AN 3.103) - nāʻike liʻiliʻi · kumū
    
Loaʻaʻoe iāʻoe iho i ka hoʻoulu a me ka huhū nui paha i kāu manawa e noʻonoʻo ai? He
hua’ōlelo maikaʻi loa kēia no nā mea kaulike e makemake ana e kaulike i
nā kumu hanaʻelua o ka ikaika a me ka hoʻouluʻana, me ka equanimity.
He nui ka hapanui o mākou e loaʻa ka pōmaikaʻi mai ka hoʻohana ponoʻana i kēia mau kuhikuhi.
Ruṇna Sutta (AN 3.108) - hua’ōlelo ma ka hua’ōlelo
    
Maanei e wehewehe anaʻo Buddha i ka hula a me ke hulaʻana i ke aʻo a
nā aliʻi, a laila hāʻawi i kona manaʻo no kaʻakaʻaka a me
keʻakaʻakaʻana.
Atitti Sutta (AN 3.109) - unuhi nui
    
ʻEkolu mau mea hewaʻole, a he nuiʻole nā ​​mea i alohaʻoleʻia e nā mea he nui,ʻaʻole hiki ke laweʻia ka hauʻoli.
Nidāna Sutta (AN 3.112) - unuhi hoʻoikaikaʻia
    
ʻEono kumu,ʻekolu mau mea maikaʻi aʻekolu kūponoʻole, i ke alaʻana o kamma.
Kammapatha Sutta (AN 3.164) - hua’ōlelo ma ka hua’ōlelo
    
Hōʻikeʻia maʻaneʻi,ʻaʻole hewa ka nānāʻana e like me ka mea i hewaʻole ai ka liloʻana i ka meaʻaiʻole.

—— oooOooo ——
4.ʻO Catukka Nipāta

Yoga Sutta (AN 4.10) - unuhi nui
    
He aha ka manaʻo o ka Buddhā iā ia e kamaʻilio ana no ke yoga a me ka yogakkhema (hoʻomahaʻia mai keʻauamo).
Padhāna Sutta (AN 4.13) - hua’ōlelo ma ka hua’ōlelo
    
Ma kēia sutta, hāʻawi ka Buddha i ka mana o ka sammappadhānas.
Aparihāniya Sutta (AN 4.37) - unuhi hou
    
ʻEhā mau hana maʻamau i hikiʻole ai ke hāʻule ke kanaka, i mua o Nibbāna.
ʻO Samādhibhāvanā Sutta (AN 4.41) - hua’ōlelo ma ka hua’ōlelo
    
ʻO keʻano o ka manaʻo nuiʻehā e hoʻomaikaʻi aiʻo Buddha. Ua maopopo loa maaneiʻaʻole he wehewehe maopopo ma waena o samādhi a me paññā.
ʻO Vipallāsa Sutta (AN 4.49) - hua’ōlelo ma ka hua’ōlelo
    
Ma kēia sutta, hōʻike ka Buddha i ka’ōwiliʻehā o sañā, citta a diṭṭhi.
Appamada Sutta (AN 4.116) - unuhi kikokikona
    
ʻEhā mau hana e hana ai kekahi me ka hui pūʻana.
Ārakkha Sutta (AN 4.117) - unuhi kikokikona
    
ʻEhā mea e hanaʻia me ka hui pūʻana, noʻonoʻo i ka paleʻana i ka manaʻo.
Kālā Sutta (AN 4.125) - unuhi i hoʻohanohanoʻia
    
Maanei e wehewehe anaʻo Buddha i keʻano o ka hānau houʻana i ka mea
hana maʻalahi i nā Brahmavihārasʻehā e hiki ke kali, aʻo ka maikaʻi nui o
ka liloʻana i haumana.
Asubha Sutta (AN 4.163) - unuhi hoʻoikaikaʻia
    
Nāʻaoʻaoʻehā o ka hana, e like me keʻano o ka hana i kohoʻia a me ka
ikaika a me ka nāwaliwali o nā ikaika a me nā mea pili i kaʻuhane.
Abhiññā Sutta (AN 4.254) - me ka unuhiʻole
    
Pehea e hana ai ka Ala Noble me ka abhiññā e pili ana i nā dhammas
likeʻole he hale hoʻokipa e hoʻokipa ana i nāʻano malihini likeʻole.
Arañña Sutta (AN 4.262) - unuhi nui
    
He aha keʻano o ke kanaka e noho ma ka wao nahele?

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5. Pañcaka Nipāta

Vitthata Sutta (AN 5.2) - me ka unuhiʻole
    
Maanei e wehewehe pono anaʻo Buddha i kāna mea e kapa aiʻo Sekha-balas heʻelima. Hiki
hiki ke hoʻomaopopo i kēia sutta me kaʻole e unuhi i ka unuhi like,
ināʻoe e nānā i nā Satula saddhammā Formulas e like me ka’ōlelo i loko o
ka kikokikona.
Loaʻa ka Pali-English Dictionary, i ka manawa wale nō.
ʻO Vitthata Sutta (AN 5.14) - hua’ōlelo ma ka hua’ōlelo
    
Ma lalo nei ua weheweheʻia nā papa baleʻelima.
ʻO Samādhi Sutta (AN 5.27) - unuhi maikaʻi
    
ʻElima mauʻike hilinaʻi e hiki ai i kahi mea hana i ka manaʻo kūʻokoʻa.
Akusalarāsi Sutta (AN 5.52) - unuhi nui
    
Ma ka’ōlelo pololei, he aha ka kapaʻiaʻo ka ‘hoʻokomoʻiaʻana o ka demerit’?
Abhiṇhapaccavekkhitabbaṭhāna Sutta (AN 5.57) kahi hua’ōlelo ma ka’ōlelo
    
Pehea e noʻonoʻo ai i kāna kamama pono’ī.
Anāgatabhaya Sutta (AN 5.80) - hoʻonui i ka unuhi
    
Hoʻomanaʻo ka Buddha i nā mōnekaʻaʻole pono e weheʻia ka hana a Dhamma
no kekahi lā ma hope, no ka mea,ʻaʻohe mea e hōʻoia i ka wā e hiki mai
ana i kekahi manawa no ka hana.
Sekha Sutta (AN 5.89) - me ka unuhiʻole
    
Hōʻike mai ka Buddha iā mākou i nā meaʻelima e hōʻemi ai i ka hana, no
ka mea e makemake ana kekahi e holomua i ke aʻoʻana, he mea nui eʻike, e
hoʻomanaʻo a hoʻokomo i loko o ko mākou mauʻano i kaʻike o nā nīvara.
Sekha Sutta (AN 5.90) ​​- unuhi hou
    
ʻElima mau manaʻo e alakaʻi i ka hopena o ka hana.
Sutadhara Sutta (AN 5.96) - unuhi hou
    
ʻElima mau pono ke poʻo e hana ana i ka noʻonoʻo o ka hoʻomahaʻana i ka hoʻokuʻuʻana i ka manawa lōʻihi.
Kathā Sutta (AN 5.97) - unuhi hou
    
ʻElima mau pono ke poʻo e hana ana i ka noʻonoʻo o ka hoʻomahaʻana i ka hoʻokuʻuʻana i ka manawa lōʻihi.
Āraññaka Sutta (AN 5.98) - unuhi hou
    
ʻElima mau pono ke poʻo e hana ana i ka noʻonoʻo o ka hoʻomahaʻana i ka hoʻokuʻuʻana i ka manawa lōʻihi.
Kākelaʻo Sutta (AN 5.114) - unuhi nui
    
ʻElima mea a ka Buddha i paipai ai i kona mau mōneka i poniʻia.
Samayavimutta Sutta (AN 5.149) - me ka unuhiʻole
    
ʻElima mau mea i lilo ai ka mea i loaʻa i ka ‘manawa hoʻokoe manawa’ e hoʻi hope.
Samayavimutta Sutta (AN 5.150) - me ka unuhiʻole
    
ʻO kekahi kumu’ē aʻe oʻelima mau kumu i kū ai i ka mea i loaʻa ai ka ‘manawa hoʻomaha’ manawa.
Vaṇijjā Sutta (AN 5.177) - unuhi hou
    
ʻO ka Buddha ke hōʻike nei i nāʻoihanaʻelimaʻaʻole pono e mālamaʻia e kona poʻe hahai ma keʻano, aʻo ia kaʻoihana o ka meaʻai.
Gihī Sutta (AN 5.179) - unuhi nui
    
Ma kēia sutta, hāʻawi ka Buddha i ka pololeiʻoi aku i keʻano e pono ai
ke komo i loko o kaʻehā o ka sotāpattiyapiva maʻamau i mea e pono ai ka
sotāpatti.
Nissāraṇīya Sutta (AN 5.200) - unuhi nui
    
Hoʻololi kēia sutta i nāʻano nissāraṇaʻelima.
Yāgu Sutta (AN 5.207) - unuhi nui
    
Hāʻawiʻia ka Buddha iʻelima mau pono o kaʻaiʻana i ka laiki.
Dantakaṭṭha ​​Sutta (AN 5.208) - unuhi nui
    
Hāʻawiʻia ka Buddha iʻelima kumu e hoʻohana ai i kahi niho niho.
Gītassara Sutta (AN 5.209) - hua’ōlelo ma ka hua’ōlelo
    
Uaʻike nuiʻia kēia sutta e nāʻano loea buddhist:’ōleloʻo Buddha i ke
kumu no konaʻaeʻole i ka bhikkhus e hoʻokani i kekahi mele oli.
Muṭṭhassati Sutta (AN 5.210) - unuhi nui
    
ʻO nā hopena o ka moe me ka halaʻole o ka hola a me sampajañña, a me nā pono o ka hanaʻana pēlā me lākou.

Duccarita Sutta (AN 5.245) - unuhi nui
    
ʻO kekahi mea’ē aʻe e pili ana i nā pōʻinoʻelima o ka duccarita a me nā mea maikaʻiʻelima o sucarita.
Sivathika Sutta (AN 5.249) - unuhi nui
    
ʻElima hanana i hiki ai i kekahi mea i hanaʻinoʻia keʻano like me kahi lepo kuhi kahi e haʻi ai nā kānaka i ke kupapaʻu.
ʻO Puggalappasāda Sutta (AN 5.250) - unuhi nui
    
Eia ka’ōlelo aʻo kaulana i hāʻawiʻia e ka Buddha e pili ana i ka hopena o ka hoʻokumu i ka hilinaʻi i ka mea.
Rāgassa abhiññāya Sutta (AN 5.303) - unuhi nui
    
ʻElima mea e hana ai no kaʻike pololei o ka lā.

—— oooOooo ——

6. Chakka Nipāta

Bhaddaka Sutta (AN 6.14) - he mauʻike helu · kumukūʻai
    
Ua weheweheʻo Sáriputta i ke kumu o ka hoʻokaʻawaleʻana i waena o
kekahi pōpō e makeʻole ai kona make aʻo ka mea e make ai ka make.
Anutappiya Sutta (AN 6.15) -ʻuʻukuʻike · kumuka
    
Ua weheweheʻo Sáriputta i ke kumu o kaʻokoʻa i waena o kekahi kupapaʻu e make ai kona make aʻo ka mea e make me ka makeʻole.
Maraṇassati Sutta (AN 6.20) - unuhi maikaʻi
    
Ke wehewehe nei kēia sutta pehea e hana ai i ka noʻonoʻo o ka make.
Sāmaka Sutta (AN 6.21) - nāʻikeʻuʻuku · bulbles
    
ʻO ka hoʻolahaʻana ma ka hanaʻana a kekahi deva, ua hōʻikeʻo Buddha i
nāʻanoʻeono mau makahikiʻole e hāʻule ai ka pīkū ma nā kihi dhammas.
Aparihāniya Sutta (AN 6.22) - loaʻa nāʻike · kumuka
    
ʻEono mau dhammas i pili i ka hanaʻole. ʻO kekahi papa hana maikaʻi’ē aʻe no nā hoa hana.
Himavanta Sutta (AN 6.24) - unuhi nui
    
ʻEono mau hiʻohiʻona i hoʻokumuʻia me ka mea i’ōleloʻia e ka meaʻona e wāwahi i ka Himalayas.
Anussatiṭṭhāna Sutta (AN 6.25) - unuhi nui
    
Ke kuhikuhi nei kēia sutta i nā meaʻeono o ka hoʻomanaʻo.
Sekha Sutta (AN 6.31) - me ka unuhiʻole
    
ʻO ka Buddha e wehewehe nei i nā papaʻeonoʻeono e hiki ai i ka lōʻihi o ka holoʻana ma kahi hoʻonaʻauaoʻana.
Nāgita Sutta (AN 6.42) - unuhi hou
    
ʻOiai e noho ana i kahi ulu ululāʻau, mahalo ka Buddha i keʻano
kūkalakala, kaʻoluʻolu, kaʻaeʻole, a me ka hūnāʻana i ka wao nahele.
Dhammika Sutta (AN 6.54) - nā kikokikonaʻaoʻao
    
Ma kēia sutta,ʻaʻole hoʻohanaʻia ka hua’ōlelo “tat’gata” e koho ai i
ka Buddha akā ma kaʻona loea, e hiki ai iā mākou ke maopopo i keʻano.
Nibbedhika Sutta (AN 6.63) - mau kikokikona
    
Hāʻawiʻia kēia sutta i kahi kānana hoʻomehana punahele o Kāma, Vedanā, Saññā,’Asavā, Kamma a me Allkha. Ua ho’ākākaʻia kēlā me kēia mau’ōlelo a laila ho’ākākaʻia me keʻano o nā ariya-sacc.
Anavatthitā Sutta (AN 6.102) - unuhi nui
    
ʻEono mau uku e pono e lilo i mea hoʻoikaika no ka hoʻokumuʻana i kaʻike o ka anicca.
Atammaya Sutta (AN 6.104) - unuhi nui
    
ʻEono mau uku e pono e lilo i mea hoʻoikaika no ka hoʻokumuʻana i ka manaʻo o ka anatta.
Assāda Sutta (AN 6.112) - unuhi nui
    
Pehea e hoʻopau ai i ka manaʻo o ka leʻaleʻa, ka manaʻo o kaʻili pono’ī, a me ka nānā ponoʻole i kaʻike.
Dhammānupassī Sutta (AN 6.118) - hua’ōlelo ma ka hua’ōlelo
    
He
kūpono ka hoʻokau pinepineʻana i ka leka i hāʻawiʻia ma kēia
sutta:ʻeono mau hana me ka haʻaleleʻole i hikiʻole ke hana pono i ka
satipaṭṭhānas.
Makemake paha kekahi mau mea hoʻomaʻemaʻe maanei.

—— oooOooo ——

7. Polokalamu Nānā

Anusaya Sutta (AN 7.11) - nā kikokikonaʻaoʻao
    
Eia ka inoa o nā anusayasʻehiku.
Anusaya Sutta (AN 7.12) - unuhi nui
    
I ka haʻaleleʻana i nāʻehikuʻehiku.
Saññā Sutta (AN 7.27) - unuhi nui
    
ʻEhiku manaʻo e alakaʻi i ka noho lōʻihi lōʻihi o ka phikkhus a pale i ko lākou emi.
ʻO Parihāni Sutta (AN 7.28) - unuhi nui
    
ʻEhiku mau mea kahi e hoʻoiho ai ke kāpena ma ke aʻoʻana aʻaʻole paha.
ʻO Parihāni Sutta (AN 7.29) - unuhi nui
    
ʻEhiku mau hiʻohiʻona maʻamau i hiki ai i ka mea hahai ma hope ke hāʻule aʻaʻole paha.
ʻO Vipatti Sutta (AN 7.30) - unuhi nui aʻe
    
ʻEhiku mau hiʻohiʻonaʻeʻe e hiki ai i kahi e hahai aku ai ke kū i kona kūlanaʻole a lanakila paha.
Parābhava Sutta (AN 7.31) - unuhi i hoʻoikaikaʻia
    
ʻEhiku mau hiʻohiʻonaʻehā e hiki ai i kahi e hahai aku ai ke kūpono e hālāwai me kona pōʻino a pōmaikaʻi paha.
Saññā Sutta (AN 7.49) - unuhi nui
    
ʻEhiku manaʻo i loko e kūpono ana i ka hahai.
Nagaropama Sutta (AN 7.67) - nā kikokikona me nā Pali Formula
    
Maanei e hoʻohana nei ka Buddha i kahi hoʻohālike hoʻomālamalama e
wehewehe i keʻano o nāʻano maikaʻiʻehiku e pono ke aʻoʻia e ka mea
kālepa i mea e holomua ai ka pūʻali o Māra (ʻo ia hoʻi, akusala dhammas)
mai ke komoʻana i kahi paʻa o ka manaʻo.
ʻO Satususāsana Sutta (AN 7.83) - hua’ōlelo ma ka hua’ōlelo
    
Eia ke aʻoʻana heʻehiku hou loa e hōʻehaʻeha ai i keʻano o ke aʻoʻana o ka Buddha mai ka mea iʻole.

—— oooOooo ——
8. Aṭṭhaka Nipāta

Nanda Sutta (AN 8.9) {hua’ōlelo - hua’ōlelo ma ka hua’ōlelo
    
Hōʻike ka Buddha i keʻano o Nanda,ʻoiai he mea i loaʻa i ka makemake o ke kuko, e hana maʻamau e like me kāna mau kuhikuhi. Aia kēia sutta he ho’ākāka o satisfaouspajañña.
Mālama Sutta (AN 8.25) {hua’ōlelo - hua’ōlelo ma ka hua’ōlelo
    
Mālamaʻo Mahānāma i ka Buddha e ho’ākāka i keʻano o ka l

Mālama Sutta (AN 8.25) {hua’ōlelo - hua’ōlelo ma ka hua’ōlelo
    
Mālamaʻo Mahānāma i ka Buddha e ho’ākāka i ka mea e waiho ana ma hope a me keʻano e pono ai ka mea e moe ana.
Anuruddhamahāvitakka Sutta (AN 8.30) -ʻuʻukuʻike · kumukūʻai
    
ʻEhiku mau manaʻo noʻonoʻo e kūpono ana i ka noʻonoʻo a me ka hoʻomanaʻoʻana e ulu mai ana i ka ven. Anuruddha. Hele mai ka Buddha iā ia e aʻo iā ia i ka walu, i loaʻa iā ia ke kūlana. A laila weheweheʻo Buddha i keʻano o kēlā mau manaʻo.
Abhisanda Sutta (AN 8.39) - unuhi hoʻoikaikaʻia
    
Eia nāʻaoʻaoʻewalu e hana ai nā haumāna koʻikoʻi a pau o ka Buddha i mea kūpono no lākou iho.
Duccaritavipāka Sutta (AN 8.40) - nāʻikeʻuʻuku · bubbles
    
Hōʻike kēia sutta i keʻano o ka pilikia e loaʻa nei no ka mālamaʻana i nā kauoha nui.
Sutta Sutta (AN 8.53) - hua’ōlelo ma ka hua’ōlelo
    
Hāʻawi ka Buddha i kāna mau kahu iʻewalu mau koho e hoʻohālikelike ai i
ka hōʻikeʻana i kāna’ōlelo aʻo aʻaʻoleʻole paha, a hiki paha ke
hoʻohanaʻia i kēia mau lā.
Dīghajāṇu Sutta (AN 8.54) [kikokikona] - kikokikonaʻaoʻao
    
I waena o nā mea’ē aʻe,ʻo ka Buddha e ho’ākāka nei i kēia sutta i keʻano o kona lokomaikaʻi.
Vimokkha Sutta (AN 8.66) - unuhi i hoʻoikaikaʻia
    
ʻO ka ho’ākākaʻana no nā vimokkhasʻewalu.
Parihāna Sutta (AN 8.79) - me ka unuhiʻoleʻia
    
Hōʻike ka Buddha i nā papa kumamāwaluʻewalu i alakaʻiʻia i ka lōʻihi o ka holokū ma lalo o ke aʻoʻana.

—— oooOooo ——

9. Nūhouʻo Navaka

Nāga Sutta (AN 9.40) - nā kikokikona’ākau
    
ʻO kēia sutta, iʻulaʻula me keʻano maʻalahi, ho’ākāka i ka hopena o ka
manaʻo kiʻekiʻe o ka manaʻo e like me kahi elepani hoʻokahi,ʻo ka
inoaʻo iaʻeluaʻo Nāga.
Kāpenaʻo Sutta (AN 9.41) [māhele - - kikokikonaʻaoʻao
    
Ma kēia sañāā · vedayita · nirodha, ke hōʻikeʻiaʻana o ka sañana a me ka vedanā i hōʻikeʻia i ka iwa jhāna.
Sikkhādubbalya Sutta (AN 9.63) - hua’ōlelo ma ka hua’ōlelo
    
Pehea e hana ai ināʻaʻole i kūpono kekahi i nā kauohaʻelima.
Nīvaraṇa Sutta (AN 9.64) -’ōlelo ma ka’ōlelo
    
Pehea e wehe ai i nā meaʻelima.

—— oooOooo ——

10.ʻO Dasaka Nipāta

Saokwayojana Sutta (AN 10.13) - nā kikokikonaʻaoʻao
    
ʻO kēia sutta pōkole loa e hōʻike ana i nā’onike heʻumi.
Kasiṇa Sutta (AN 10.25) - hua’ōlelo ma ka hua’ōlelo
    
ʻO kēia ka hōʻailona kūlana o ka hana ma nā teniṇas.
Girimānanda Sutta (AN 10.60) - unuhi nui
    
I mea e kōkua ai iā Girimānanda e hoʻi hou mai ana i kahi maʻi nui, e
hāʻawi ana ka Buddha i kahi aʻo maikaʻi nui i nāʻano heʻumi o nā manaʻo
maikaʻi loa e hiki ke hoʻoulu.
Kathāvatthu Sutta (AN 10.69) [māhele - - kikokikona kikokikona
    
Hōʻike ka Buddha i ka bhikkhus i nā mea a lākou e kamaʻilioʻole ai a me nā mea e pono ai ke kamaʻilio.
Cunda Sutta (AN 10.176) - kekahi mau mea · pono
    
ʻO ka buddha e ho’ākāka i keʻano hohonu loa o ka maʻemaʻe, i kāya,
vācā a me mana,ʻaʻole i nā rites a i nāʻoihana a hōʻike i ka mea mua i
lalo i nā mea hope loa, aʻo kaʻikeʻole i maopopo.

—— oooOooo ——

11. Ekādasaka Nipāta

30/03/2555
Momo Sutta (AN 11.15) - nāʻike liʻiliʻi · bubbles
    
Heʻumikumamākahi hopena maikaʻi e puka mai ana mai kahi hana o ka mea.

—— oooOooo ——

https://www.youtube.com/watch?v=s1n1xHocXT0&list=RDs1n1xHocXT0&t=68
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http://www.dnaindia.com/india/report-scst-act-dalit-organisations-call-for-bandh-on-april-2-in-punjab-bus-mobile-internet-services-suspended-2600091


Daily News and Analysis


SC/ST Act: SC/ST organisations call for Bandh on April 2; bus, mobile internet services suspended in Punjab



Punjab police

Several SC/ST organisations have called for a ‘bandh’ on Monday
expressing concerns over the alleged “dilution” of SCs/STs (Prevention
of Atrocities) Act following which the Punjab government has ordered the
suspension of bus services and mobile internet services.


In view of the Bharat Bandh call on April 2, the Punjab government
has decided to suspend the services of public transport across the state
on Monday, an official spokesperson said here.


The PRTC, Punjab Roadways and PunBus buses would not ply on roads
and the services of these buses would remain suspended tomorrow, he
said.


The state government also ordered suspension of services on mobile
internet (2G/3G,4G/DCMA), besides all SMS services and dongle services
provided on mobile networks except voice calls from 5 pm today until 11
pm tomorrow, the official said.


The order to suspend mobile internet services has been taken to
prevent spread of misinformation, rumours, through social media
platforms and to prevent any disturbance of peace and public order in
Punjab, Secretary (Home) Rahul Tiwari said.


Chief Minister Amarinder Singh appealed to the people of the state,
especially the members of the scheduled castes community, to maintain
restraint and maintain law and order in the larger public interest.


“The government respects the sentiments of all people and their
rights to express their views in a legitimate and peaceful manner,
nothing should be done to endanger the hard earned atmosphere of peace
and communal harmony in the state,” Singh said in a statement here
earlier.


The chief minister said the Punjab government was already committed
for the welfare of Scheduled Castes, “which was evident from the fact
that the Punjab Vidhan Sabha unanimously adopted a resolution to express
solidarity with our SC brethren during its recently concluded budget
session seeking the NDA Government’s intervention to legally pursue the
case in which a Supreme Court verdict had diluted provisions of the
SC/ST (Prevention of Atrocities) Act”.


Singh further urged the SC Community and different associations to
maintain peace, harmony and amity during the ‘bandh’.The Supreme Court
on March 20 diluted the provisions of the Scheduled Castes and the
Scheduled Tribes (Prevention of Atrocities) Act, in a bid to protect
honest public servants discharging bona fide duties from being
blackmailed with false cases under the Act.


The apex court said government servants should not be arrested
without prior sanction and private citizens too should be arrested only
after an inquiry under the law.


But SC/ST organisations, including the SC/ST Shoshan Mukti Manch,
and some political parties fear the dilution of the provisions might
lead to increase in violence against SC/STs.

https://timesofindia.indiatimes.com/india/as-pressure-mounts-centre-to-file-review-plea-on-sc/st-ruling-today/articleshow/63572420.cms
Top Comment
If
SC ST can unite and bring country to stand still, why can'’t other
communities unite and throw politicians supporting them out of office?
Time for general castes to unite and work together.Common Man
As pressure mounts, Centre to file review plea on SC/ST ruling today

Highlights


The SC last month ruled that there would be no automatic arrest on
any complaint filed under the SC/ST (Prevention of Atrocities) Act

It said a preliminary inquiry must be conducted by police within 7 days before any action is taken

In its petition, the Centre will tell the court that its order dilutes the Act

NEW
DELHI: Amid mounting criticism and strike calls, the Centre will file a
petition on Monday seeking review of the Supreme Court judgment
diluting the SC/ST (Prevention of Atrocities) Act, 1989.

The
petition will be filed on a day several organisations, with support of
some political parties, have called for countrywide bandh in protest
against the SC order.

Law
minister Ravi Shankar Prasad tweeted, “Review petition by the
government against the SC judgment on SC/ST Act shall be filed
positively tomorrow, Monday, April 2.” The government is likely to tell
the top court that the order banning automatic arrest and registration
of cases for alleged harassment of SCs/STs will dilute the law which
aims to protect the marginalised.

Sources
said in its review petition, the social justice ministry is likely to
say that the order will weaken provisions of the Act. The ministry is
likely to plead that the order will reduce the fear of law and may
result in more violations, the sources said.
Highlights


The SC last month ruled that there would be no automatic arrest on
any complaint filed under the SC/ST (Prevention of Atrocities) Act
It said a preliminary inquiry must be conducted by police within 7 days before any action is taken
In its petition, the Centre will tell the court that its order dilutes the Act

As pressure mounts, Centre to file review plea on SC/ST ruling today
NEW
DELHI: Amid mounting criticism and strike calls, the Centre will file a
petition on Monday seeking review of the Supreme Court judgment
diluting the SC/ST (Prevention of Atrocities) Act, 1989.

The
petition will be filed on a day several organisations, with support of
some political parties, have called for countrywide bandh in protest
against the SC order.

Law
minister Ravi Shankar Prasad tweeted, “Review petition by the
government against the SC judgment on SC/ST Act shall be filed
positively tomorrow, Monday, April 2.” The government is likely to tell
the top court that the order banning automatic arrest and registration
of cases for alleged harassment of SCs/STs will dilute the law which
aims to protect the marginalised.

Sources
said in its review petition, the social justice ministry is likely to
say that the order will weaken provisions of the Act. The ministry is
likely to plead that the order will reduce the fear of law and may
result in more violations, the sources said.

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According
to government sources, the decision was taken after a discussion among
the ministries of law and social justice. The social justice ministry
will file the review petition.


While
meeting Dalit MPs, Prime Minister Modi had recently assured that the
government was going through the SC order and a review petition was
being considered. However, protests escalated with Dalit organisations
hitting the streets and the opposition painting the government as
anti-Dalit. Sources said the decision was taken to file the petition
immediately to assuage enraged Dalit organisations and assure them that
the government was serious about protecting their rights.


A
delegation of NDA’s SC and ST MPs, led by LJP chief Ram Vilas Paswan
and social justice minister Thaawarchand Gehlot, had met Modi last week
to discuss the apex court’s judgment. Gehlot recently wrote to law
minister Prasad seeking a review plea against the SC verdict.


Gehlot
said the SC/ST Act was passed by Parliament and upheld by the courts
and should stay as it is. He told TOI that in all criminal cases, cases
were lodged in normal course and there was no provision for inquiry by a
DSP level officer before filing the FIR. So, making this provision of
preliminary inquiry under SC/ST Act was not justice friendly.

https://en.wikipedia.org/wiki/Scheduled_Caste_and_Scheduled_Tribe_(Prevention_of_Atrocities)_Act,_1989


Scheduled Caste and Scheduled Tribe (Prevention of Atrocities) Act, 1989


From Wikipedia, the free encyclopedia
Scheduled Caste and Scheduled Tribe (Prevention of Atrocities) Act and Rules 1995
Emblem of India.svg
Citation Official Act
Enacted by Parliament of India
Date enacted 11 September 1989
Date commenced 31 March 1995 (Rules notified)
Amendments
23 June 2014 (Rules amended, compensation enhanced) and 8 November 2013 (Sub-divisional vmcs and nominees)
Repealing legislation
4 March 2014 Ordinance (overhaul: new sections, chapters and schedules added)
Summary
Preventing atrocities against the members of the scheduled castes and scheduled tribes
Keywords
Caste, Dalit, POA, SC/ST Act, Atrocities Act
Status: In force

The Scheduled Castes and Tribes (Prevention of Atrocities) Act, 1989 is an Act of the Parliament of India enacted to prevent atrocities against scheduled castes and scheduled tribes. The Act is popularly known as POA, the SC/ST Act, the Prevention of Atrocities Act, or simply the Atrocities Act.

Article 17 of Indian Constitution seeks to abolish ‘untouchability’
and to forbid all such practices. It is basically a “statement of
principle” that needs to be made operational with the ostensible
objective to remove humiliation and multifaceted harassments meted to
the Dalits and to ensure their fundamental and socio-economic,
political, and cultural rights.

This is to free Indian society from blind and irrational adherence to
traditional beliefs and to establish a bias free society. For that,
Untouchability (Offences) Act 1955 was enacted. However, lacunae and
loopholes impelled the government to project a major overhaul of this
legal instrument. From 1976 onwards the Act was revamped as the
Protection of Civil Rights Act. Despite various measures adopted to
improve the socio-economic conditions of the SCs and STs they remain
vulnerable and are subject to various offences, indignities and
humiliations and harassment. When they assert their rights and against
the practice of Untouchability against them the vested interest try to
cow them down and terrorize them. Atrocities against the SCs and STs,
still continued.

The normal provisions of the existing laws like, the Protection of
Civil Rights Act 1955 and Indian Penal Code have been found inadequate
to check these atrocities[1]
continuing the gross indignities and offences against Scheduled Castes
and Tribes. Recognizing these, the Parliament passed ‘Scheduled Caste
and Scheduled Tribe (Prevention of Atrocities) Act’, 1989 & Rules,
1995. The statement of objects and reasons appended to the Bill while
moving the same in the Parliament, reads

“despite various measures to improve the socioeconomic conditions
of SCs & STs, they remain vulnerable. They are denied a number of
civil rights; they are subjected to various offences, indignities,
humiliations and harassment. They have, in several brutal incidents,
been deprived of their life and property. Serious atrocities are
committed against them for various historical, social and economic
reasons.”

The preamble of the Act also states that the Act is

“to prevent the commission of offences of atrocities against the
members of Scheduled Castes and Tribes, to provide for Special Courts
for the trial of such offences and for the relief and rehabilitation of
the victims of such offenses and for matters connected therewith or
incidental thereto.”

Thus objectives of the Act clearly emphasize the intention of the
Government to deliver justice to these communities through proactive
efforts to enable them to live in society with dignity and self-esteem
and without fear or violence or suppression from the dominant castes.
The practice of untouchability, in its overt and covert form was made a
cognizable and non compoundable offence, and strict punishment is
provided for any such offence.

The SCs and STs (Prevention of Atrocities) Act, 1989 with stringent
provisions (which extends to whole of India except the State of Jammu
& Kasmhir) was enacted on 9 September 1989. Section 23(1) of the Act
authorises the Central Government to frame rules for carrying out the
purpose of the Act. Drawing power from this section, the Scheduled
Castes and the Scheduled Tribes (Prevention of Atrocities) Rules of 1995 were framed.[2] The rules for the Act were notified on 31 March 1995.

The purpose of the Act was to help the social inclusion of Dalits
into Indian society, but the Act has failed to live up to its
expectations admitted by the Union Minister for Home Affairs in
parliament on 30 August 2010 (quoted below).[3].

Contents


Functioning

What does this law do?


This law does three things:


  • It punishes crimes against people belonging to Scheduled Castes and Tribes.
  • It gives special protections and rights to victims.
  • It sets up courts for fast completion of cases.

What sorts of crimes are punished?


  • Some crimes under the IPC are given increased punishments under this law.
  • Cruel and degrading crimes that occur very often against SC/ST
    communities, such as forcing them to eat cowdung, boycotting them
    socially etc. More than 20 such acts are punished under this law.

Do you have to have a caste-based intention to be punished under this law?


That is, do you have to commit the crime because someone belongs to an SC/ST?


  • In most cases, a caste-based intention does not have to be proved.
    That is, it does not have to be proved that the accused person committed
    the crime for the reason that the victim belonged to a Scheduled Caste or Tribe. Only for three crimes, intention has to established.[3]


Historical sketch

In
modern times, atrocities against the Scheduled Castes can be traced
back to the 19th century in parts of India when the systemic practice of
‘untouchability’ began to be challenged by the ‘Untouchables’. A
Committee which toured British India in the 1920s to review the working
of the Government of India Act 1919 noted that many atrocities were
being committed during those days against the ‘Untouchables’, but were
going unnoticed and unpunished because witnesses would not come forward
to give evidence. Dr BR Ambedkar, then MLC of Bombay, cited some early
instances of atrocities against Dalits in his submission to the Indian
Statutory Commission (Simon Commission) on behalf of the Bahishkrita
Hitakarini Sabha on 29 May 1928.


The post-Independence era was marked by frequent instances of
atrocities springing up across the country: for example, the
assassination of the young, educated Dalit leader Emmanuel Sekaran in
Tamil Nadu for defying the untouchability-based interdicts on SCs, which
resulted in the Ramanathapuram riots of 1957; the Kilavenmani massacre
of 42 Dalits in 1968 in Tamil Nadu; the gruesome killing of Dalit Kotesu
in Kanchikacherla in 1969 in Andhra Pradesh; the killings of 10 STs by
police in connection with a land dispute in Indravalli in Andhra Pradesh
in 1978. All such events shook the then national leadership. Hence,
under pressure from Dalit MPs, the Government of India started
monitoring atrocities against SCs from 1974, and in the case of STs from
1981 onwards, with special focus on murder, rape, arson and grievous
hurt.


Atrocities continued to rise with ferocity and frequency – for
example, in Bihar the massacres of SCs at Belchi in 1979 and at Pipra in
1980; in Uttar Pradesh the massacre following a SC bridegroom riding on
horseback at Kafalta in 1980; in Madhya Pradesh the killing of Bacchdas
in Mandsaur district in 1982; in Bihar the killing in police firing on
15 STs at Banjhi in Sahibganj district in 1985. In all such cases, the
Indian State at both the national and state levels avoided addressing
basic contradictions, vulnerabilities and causative factors; the
treatment was mainly symptomatic and palliative instead of the required
radical solutions. Under continued pressure from Dalit MPs and political
leaders, the magnitude and gravity of the problem was finally
recognised by Prime Minister Rajiv Gandhi. In his Independence Address
on 15 August 1987, he announced that an Act would be passed, if
necessary, to check atrocities.[4]



Necessity

Atrocities rooted in caste system

A study conducted by the National Commission for SCs and STs in 1990 on Atrocities on Scheduled Castes and Scheduled Tribes: Causes and Remedies
pointed out various causal factors for atrocities: land disputes; land
alienation; bonded labour; indebtedness; non-payment of minimum wages;
caste prejudice and practice of untouchability; political factions on
caste lines; refusal to perform traditional works such as digging burial
pits, arranging cremations, removing carcasses of dead animals and
beating drums; etc. The deep root for such atrocities is traceable to
the caste system, which “encompasses a complete ordering of social
groups on the basis of the so-called ritual purity. A person is
considered a member of the caste into which s/he is born and remains
within that caste until death….”[5]


Considered ritually impure, SCs have been physically and socially
excluded from mainstream society, denied basic resources and services,
and discriminated against in all areas of life. Accordingly, they face
various forms of exploitation, insults and violence, as well as
degrading practices of untouchability. The Scheduled Tribes were equally
exploited on grounds of not falling within the caste system but having a
distinct culture and worldview of their own. “Women belonging to these
castes and tribes bore double burden. They were exploited by caste and
gender, and were vulnerable to and powerless against sexual
exploitation.”[6]



Continuing widespread prevalence

Despite
the right to non-discrimination on the basis of race or caste enshrined
in Article 15 of the Indian Constitution, discrimination against SCs
and STs is pervasive. Though abolished and forbidden by Article 17, the
practice of ‘untouchability’ persists due to its systemic character.
Hence, the Indian Parliament enacted the Untouchability Offences Act
1955, which underwent amendment and renaming in 1976 to become the
Protection of Civil Rights (PCR) Act. Under this Act, ‘untouchability’
as a result of religious and social disabilities was made punishable.
However, due to legal loopholes, the levels of punishments being less
punitive as compared to those of the IPC, and the law and order
machinery being neither professionally trained nor socially inclined to
implement such social legislation, a more comprehensive and more
punitive Act was required to protect SCs and STs from violence committed
by other communities. This gave rise to the SC/ST (PoA) Act 1989.



Objectives

The
basic objective and purpose of this more comprehensive and more
punitive piece of legislation was sharply enunciated when the Bill was
introduced in the Lok Sabha:


“Despite various measures to improve the socio-economic
conditions of the SCs and STs, they remain vulnerable… They have, in
several brutal incidents, been deprived of their life and property…
Because of the awareness created… through spread of education, etc.,
when they assert their rights and resist practices of untouchability
against them or demand statutory minimum wages or refuse to do any
bonded and forced labour, the vested interests try to cow them down and
terrorise them. When the SCs and STs try to preserve their self-respect
or honour of their women, they become irritants for the dominant and the
mighty…

Under the circumstances, the existing laws like the Protection of
Civil Rights Act 1955 and the normal provisions of the Indian Penal
Code have been found to be inadequate to check and deter crimes against
them committed by non-SCs and non-STs… It is considered necessary that
not only the term ‘atrocity’ should be defined, but also stringent
measures should be introduced to provide for higher punishment for
committing such atrocities. It is also proposed to enjoin on the States
and Union Territories to take specific preventive and punitive measures
to protect SCs and STs from being victimized and, where atrocities are
committed, to provide adequate relief and assistance to rehabilitate
them.”
[7]

The objectives of the Act, therefore, very clearly emphasise the
intention of the Indian state to deliver justice to SC/ST communities
through affirmative action in order to enable them to live in society
with dignity and self-esteem and without fear, violence or suppression
from the dominant castes.[8]


The Supreme Court of India too reiterated the significance and importance of the Act:[9]


“The offences of atrocities are committed to humiliate and
subjugate the SCs and STs with a view to keep them in a state of
servitude. Hence, they constitute a separate class of offences and
cannot be compared with offences under the Indian Penal Code.”


Salient features

The
provisions of SC/ST Act and Rules can be divided into three different
categories, covering a variety of issues related to atrocities against
SC/ST people and their position in society.


  • The first category contains provisions of criminal law. It
    establishes criminal liability for a number of specifically defined
    atrocities, and extends the scope of certain categories of penalizations
    given in the Indian Penal Code (IPC).
  • The second category contains provisions for relief and compensation for victims of atrocities.
  • The third category contains provisions that establish special authorities for the implementation and monitoring of the Act.

The salient features of the Act are


  1. Creation of new types of offences not in the Indian Penal Code (IPC) or in the Protection of Civil Rights Act 1955 (PCRA).
  2. Commission of offences only by specified persons (atrocities can be
    committed only by non-SCs and non-STs on members of the SC or ST
    communities. Crimes among SCs and STs or between STs and SCs do not come
    under the purview of this Act).
  3. Defines various types of atrocities against SCs/STs (Section 3(1)i to xv and 3(2)i to vii).
  4. Prescribes stringent punishment for such atrocities (Section 3(1)i to xv and 3(2)i to vii).
  5. Enhanced punishment for some offences (Section 3(2)i to vii, 5).
  6. Enhanced minimum punishment for public servants (Section 3(2)vii).
  7. Punishment for neglect of duties by a public servant(Section 4).
  8. Attachment and forfeiture of property (Section 7).
  9. Externment of potential offenders (Section 10(1), 10(3), 10(3)).
  10. Creation of Special Courts (Section 14).
  11. Appointment of Special Public Prosecutors (Section 15).
  12. Empowers the government to impose collective fines (Section 16).
  13. Cancellation of arms licences in the areas identified where an
    atrocity may take place or has taken place (Rule 3iii) and seize all
    illegal fire arms (Rule 3iv).
  14. Grant arms licences to SCs and STs (Rule 3v).
  15. Denial of anticipatory bail (Section 18).
  16. Denial of probation to convict (Section 19).
  17. Provides compensation, relief and rehabilitation for victims of
    atrocities or their legal heirs (Section 17(3), 21(2)iii, Rule 11,
    12(4)).
  18. Identification of atrocity prone areas (Section 17(1), 21(2)vii, Rule 3(1)).
  19. Setting up deterrents to avoid committing of atrocities on the SCs amongst others (Rule 3i to 3xi).
  20. Setting up a mandatory, periodic monitoring system at different levels (Section 21(2)v):

  • District level (Rule 3xi, 4(2), 4(4), 17).
  • State level (8xi, 14, 16, 18).
  • National level (Section 21(2), 21(3), 21(4)).

Together with the rules, it provides a framework for monitoring the
state response to the atrocities against Scheduled Castes and Scheduled
Tribes. According to the Act and Rules, there are to be monthly reports
(from the District Magistrates), quarterly review meetings at the
district level by the District Monitoring and Vigilance Committee (DVMC)
and half yearly reviews by a 25-member State Monitoring and Vigilance
Committee (SVMC) the chaired by the Chief Minister. The performance of
every Special Public Prosecutor (SPP) will also have to be reviewed by
the Director of Public Prosecutions (DPP) every quarter. Annual reports
have to be sent to the central government by 31 March every year.


The Act and Rules are a potent mechanism and precision instruments
that can be used in tandem with the Right To Information (RTI) Act 2005
to motivate the state to hold the mandatory meetings and enforce
compliance. A Human Rights Defenders Monitoring Calendar has been developed from the Act and rules to help human rights defenders, and others to clarify the functions and duties of the monitoring authorities (the SVMC and DVMC).



Defining ‘atrocity’

The
term ‘atrocity’ was not defined until this Act was passed by the
Parliament in 1989. In legal parlance, the Act understands the term to
mean an offence punishable under sections 3(1) and 3(2).


In specific terms:


  1. Atrocity is “an expression commonly used to refer to crimes against Scheduled Castes (SCs) and Scheduled Tribes (STs) in India”.
  2. It “denotes the quality of being shockingly cruel and inhumane, whereas the term ‘crime’ relates to an act punishable by law”.[10]
  3. It implies “any offence under the Indian Penal Code (IPC) committed
    against SCs by non-SC persons, or against STs by non-ST persons. Caste
    consideration as a motive is not necessary to make such an offence in
    case of atrocity”.[11]
  4. It signifies “crimes which have ingredients of infliction of
    suffering in one form or the other that should be included for
    reporting”. This is based on the assumption that “where the victims of
    crime are members of Scheduled Castes and the offenders do not belong to
    Scheduled Castes caste considerations are really the root cause of the
    crime, even though caste considerations may not be the vivid and minimum
    motive for the crime”.[12]

The Act lists 22 offences relating to various patterns of behaviours
inflicting criminal offences for shattering the self-respect and esteem
of SCs and STs, denial of economic, democratic and social rights,
discrimination, exploitation and abuse of the legal process, etc.[13]


Section 3 of the Act lists the criminal offences and the punishments. It contains:


  • 19 offences in their own right (Section 3(1) contains 15 subsections
    with an equal number of offences. Section 3(2) contains four
    subsections with offences)
  • two derived offences (sections 3(2)(vi) and 3(2)(vii)). The derived
    offences are based on the offences given in the SC/ST Act. They only
    come in the picture provided that another offence under the SC/ST Act
    has been committed.
  • one subsection that increases the punishment for certain offences under the IPC (Section 3(2)(v)).

These protections can be broadly divided into protection from


  • social disabilities (denial of access to certain places and to use
    customary passage and to get water from any spring, reservoir or any
    other source).
  • personal atrocities (forceful drinking or eating of inedible or
    obnoxious substance, against stripping, outrage of modesty, sexual
    exploitation, injury or annoyance).
  • atrocities affecting properties (land, residential premises, existing properties).
  • malicious prosecution.
  • political disabilities.
  • economic exploitation.

The common denominator of the offences is that criminal liability can
only be established if the offence is committed by a person who is not a member of a Scheduled Caste or a Scheduled Tribe against a person who belongs to a Scheduled Caste or a Scheduled Tribe.



Special Courts

For
speedy trial, Section 14 of the Act provides for a Court of Session to
be a Special Court to try offences under this Act in each district. Rule
13(i) mandates that the judge in a special court be sensitive with
right aptitude and understanding of the problems of the SCs and STs.


However, that is seldom the case. Most states have declared a court
as a ’special court’. The hitch is that they are designated courts (as
opposed to exclusive special courts) and so have to hear many other
cases too. Consequently, at any time about 80% of the cases are pending[14]—defeating the very purpose of having special courts in the first place.


Special Court Justice Ramaswamy observed in the case of State of Karnataka v. Ingale[15]
that more than seventy-five percent of the cases brought under the
SC/ST Act end in acquittal at all levels. The situation has not improved
much since 1992 according to the figures given by the 2002 Annual
Report dealing with SC/ST Act (of the Ministry of Social Justice and
Empowerment)[16]
Of the total cases filed in 2002 only 21.72% were disposed of, and, of
those, a mere 2.31% ended in conviction. The number of acquittals is 6
times more than the number of convictions and more than 70 percent of
the cases are still pending.[17]


Inaugurating a two-day annual conference of State Ministers of
Welfare/Social Justice, 8 Sept 2009, Prime Minister Singh expressed
’shock’ that the conviction rate of cases of atrocities against the
SC/STs is less than 30% against the average of 42% for all cognisable
offences under the Indian Penal Code.[18]


And in rape cases the conviction rate is just 2%[19]


Karnataka has only 8 Special courts, though 15 of 30 districts are
declared ‘atrocity prone’. Overall conviction rates remain at or below
5%. Even the few special courts seem to be biased. In 2010, of the 101
cases disposed of in the Tumkur special court, not one was convicted.
Gulbarga, another atrocity prone district had a conviction rate of just
2%. 7 districts had a conviction rate of 0% in 2010.[20]



Investigation

According to Rule 7(1)[21]
investigation of an offence committed under the SC/ST Act cannot be
investigated by an officer not below the rank of Deputy Superintendent
of Police (DSP).


Various High Courts have vitiated the trail based on the above rule and have improperly set aside the order of conviction.[22]
The rule was to ensure that the investigations were of high quality,
and the assumption was that senior officials would not be as biased, nor
as vulnerable to other pressures, as those in the lower rungs of the
police force. But the judges in their wisdom have allowed perpetrators
to go free based on this legal fig leaf.


The Andhra Pradesh High Court, in D. Ramlinga Reddy v. State of AP,[23]
took the position that provisions of Rule 7 are mandatory and held that
investigation under the SC/ST (Prevention of Atrocities) Act has to be
carried out by only an officer not below the rank of DSP. An
investigation carried out and charge sheet filed by an incompetent
officer is more than likely to be quashed. Similarly, the Madras High
Court in M. Kathiresam v. State of Tamil Nadu[24]
held that investigation conducted by an officer other than a DSP is
improper and bad in law and proceedings based on such an investigation
are required to be quashed. The Courts without taking into consideration
the inadequacies of the State, have been punishing SC/STs (the victims)
for the same. Shri Pravin Rashtrapal, Member of Parliament rightly
pointed out that there are insufficient officers at that level.[25] His statement is supported by the Annual Report of 2005-2006 of Ministry of Home Affairs.[26]
Of the total posts sanctioned by the government under Indian Police
Service (IPS) more than 15 percent of the posts are vacant. This
basically means that there is one IPS officer for 77,000 SC/STs.33


In the case of Karnataka, there were no officers of the required rank
in three districts, as admitted by the government at the State
Vigilance and Monitoring Committee (SVMC) in September 2010.[27]
Though officers of higher rank can conduct the investigation (the Act
only says ‘at least of rank’), in practice they seldom do.



Compensation

Atrocities
often take place when persons belonging to the SC community do not
fulfill their ‘caste functions’ by doing ritually prescribed ‘unclean’
work or break the caste boundaries such as sitting in the bus or wearing
a turban—often the preserve of the dominant castes. Atrocities are
often a form of ‘collective’ punishment for daring to have even some
semblance of non-dependence which is termed as ‘prosperous’, and the
atrocity is to bring them back into the situation of total dependence
and servitude. The state therefore has the duty to help the community
back on its feet.


In fact, a part of the reason why atrocities are committed is
economic activity. In my experience, I have seen that in some areas, the
Scheduled Caste or the Scheduled Tribe person is prosperous. My
knowledge is mostly about the Scheduled Caste, not about the Scheduled
Tribe. It is because of the economic activity, because of the
enterprise, there are areas where the Scheduled Caste people have also
become prosperous. The Scheduled Caste people are able to build brick
and stone houses. The Scheduled Caste people are able to acquire
vehicles. The Scheduled Caste people are able to dress better, send
their children to better schools. One of the reasons why atrocities take
place in those places is to cripple them economically. Every riot,
every arson case cripples them economically. Therefore, it is important
that the State must immediately rush in social and economic measures for
the rehabilitation of those who have suffered through these atrocities.
[28]


The government has prescribed a schedule for compensation[29] under Rule 12.(4)) as Annexure 1 entitled Norms for Relief Amount. This is periodically updated



Record

As
‘police’ and ‘public order’ are state subjects, primary responsibility
for prevention of atrocities and maintenance of law and order rests with
the State Governments. A responsive police administration has always
been recognized as an essential requirement in any society that seeks to
take care of its citizens. Such responsive administration is essential
for prevention of atrocities likely to be inflicted upon SCs and STs by
unscrupulous non-SC/ST elements.


Section 21(1) and (2) of SC/ST (POA) Act, 1989 stipulate that the
State Government shall take all such measures as may be necessary for
its effective implementation. However, despite the Act and Rules, the
situation has not changed much. The incidence of atrocities is actually
increasing, and the implementation of the law leaves much to be desired
as this statement of the Union Minister for Home Affairs shows:


“Madam, I must concede that the statistics do not reflect any
decline in the atrocities. On the contrary, the information compiled by
the Crime Records Bureau shows that the number of cases registered of
atrocities against the Scheduled Castes and the Scheduled Tribes is, in
fact, on the rise. I have the numbers from 2006 to 2008, subsequent
years are being compiled. Take for example the case of the Scheduled
Castes. The number of cases of atrocities against the Scheduled Castes
registered in 2006 was 26,665. That itself is an understatement. Many of
the cases are simply not registered. In 2007, it was 29,825 and in 2008
it was 33,365. So, this clearly shows the rise in trend.


I can make one or two deductions from this.


  1. Firstly that there is no let up in the atrocities committed on the Scheduled Castes.
  2. The other inference one can make is, perhaps, because of the
    pressure that is put on the State Governments by the Central Government,
    by public opinion and by NGOs, now the States are showing greater
    willingness to deal with the problem. Therefore, more cases are being
    registered.

[…]


We cannot be happy about the fact that approximately 33,000 cases
are being registered as atrocities against Scheduled Castes in one year.
What makes it even more disturbing is that while so many cases are
registered, the conviction rate hovers around 30%. What makes it doubly
painful is that there is rise in atrocities, but when you try to
prosecute and convict, the conviction rate is only 30%. It was 28%,
31.4% and 32%. Not only are acquittals very high; pendency is about 80%.
[…]


I am afraid that the disposal of the cases is low; the rate of
conviction is low. Therefore, it is fair to conclude that the feeling
amongst the Scheduled Castes and the Schedule Tribes that all these laws
and all these statements, all these pronouncements have really not
brought any relief to them. That feeling is running high and I cannot
but say that feeling is justified.”[14]
(p143,144 of the printed text).


23 States have set up SC/ST Protection Cells. Nodal Officers have been appointed in 28 States.[3]


Though the Act and rules are stringent, it is not a deterrent, as the
Minister for Home Affairs P Chidambaram admitted in the Lok Sabha,
referring to the Central Committee monitoring the implementation of the
Act:


A committee under the Chairmanship of the Minister of Social
Justice was set up after the SCs and STs (PoA), 1989 was passed. That
Committee has met, so far, 10 times. The situation in 25 States and 4
Union Territories were reviewed. That committee has expressed that the
most important areas of concern are the following five:


  1. firstly, the high rate of acquittal;
  2. secondly, the high rate of pendency of cases and very low rate of disposal;
  3. thirdly, inadequate use of the preventive provisions of the Act,
    while the punitive provisions are invoked and FIR is registered,
    preventive provisions are rarely invoked;
  4. fourthly, that the committees and other mechanisms provided in the Act have virtually not been put to use; and fifthly,
  5. the Act itself may not be deterrent, perhaps it is not being as deterrent as we thought it could be.[14]


Drawbacks and lacunae

Bias

Going
through the Indian judicial system is degrading for any Dalit because
of the still existing biases of the court judges. One example is the
conduct of an Allahabad High Court judge who had his chambers “purified”
with water from the ‘ganga jal’ because a Dalit judge had previously
sat in that chamber before him.[30] Another example is the case of State of Karnataka v. Ingale.[15]
The State of Karnataka had charged five individuals with violating the
SC/ST Act. At trial, four witnesses testified that the defendants had
threatened Dalits with a gun to stop them from taking water from a well.
The defendants told the Dalits that they had no right to take water,
because they were `untouchables’. The trial judge convicted all of the
defendants. On appeal, the Additional Sessions judge confirmed the
conviction of three defendants but acquitted two. On further appeal to
the High Court, the judge acquitted all the defendants after rejecting
the testimony of the four Dalit witnesses. The Dalits finally got relief
from the Supreme Court.


Perhaps the most important bias (re implementation of this Act) is
that there is little done to prevent atrocities. Most of the reports are
of what is done after an atrocity has been committed. Few states have
preventive measures in place. The ‘relief’ provided is a pittance and
the confidence of the community is seldom rebuilt.


For Social Realists, the low conviction rates are evidence of misuse
of the Act by the SCs and STs to threaten and blackmail other
communities. Actual data on such misuse is not available. However, the
acquittal rates are abnormally high, as acknowledged by the prime
minister and home minister (quoted above). There is also a high rate of
FIRs rejected as being ‘false’ by the police. In Karnataka the rejection
rate at the police station level (the ‘B’ report that classifies a case
as false) was 77% of total cases disposed off in 2009[31]—so much so that it became a topic for discussion in the SVMC.[32]



Legal system

The
legal regime is fraught with contradictions. While the legal text is
explicit in seeking remedies, the implementation of the text appears to
evade actual performance. Laws and legal processes are not
self-executing; they depend on the administrative structure and the
judiciary with the anticipation that the social attitudes are driven by
notions of equity, social justice and fair play.[33]
However, the increasingly indifferent responses of those involved in
the implementation of laws protecting the weak, the oppressed and the
socially disadvantaged have persisted over the years and the system has
failed to provide for self-correction. The problem is that the victims
of atrocities suffer not only bodily and mental pain but also feelings
of insecurity and social avoidance which is not present for the victims
of other crimes. If the judge delegated to protect them shows
indifference, it further aggravates their already vulnerable position.



Rehabilitation

According to the preamble of the SC/ST Act, it is an Act to prevent
the commission of offences of atrocities against SC/STS, to provide for
Special Courts for the trial of such offences and for the relief and
rehabilitation of the victims of such offences. The Madhya Pradesh High
Court also had the same view and observed in the case of Dr. Ram Krishna
Balothia v. Union of India[34]
that the entire scheme of the SC/ST Act is to provide protection to the
members of the Scheduled Castes and Scheduled Tribes and to provide for
Special Court and speedy trial of the offences. The Act contains
affirmative measures to weed out the root cause of atrocities, which has
denied SCs and STs basic civil rights. The Act has addressed the
problem the regarding the dispensation of justice, but what the failed
to deal with is the problem of ‘rehabilitation’. There is mention of
rehabilitation under Section 21(2)(iii), but there are no provision
addressing the same. As it has been stated earlier that victims of
atrocities are on a different level when compared to victims of other
crimes, hence there should be special provision for the same. According
to the report submitted by the National Commission for Review and
Working of the Constitution,[35]
victims of atrocities and their families should be provided with full
financial and any other support to make them economically self-reliant
without their having to seek wage employment from their very oppressors
or classes of oppressors. Also it would be the duty of the state to
immediately take over the educational needs of the children of such
victims and provide for the cost of their food and maintenance.


SCs and STs constitute 68% of the total rural population. According
to the 1991 agricultural census a large number of SCs and STs are
marginal farmers compared to the other sections of the society and
because of this the number of cultivators are going down. In other
words, the landlessness is increasing at a faster rate among SCs and
STs. At the same time, the number of SC and ST workers as agricultural
labourer is increasing at a faster rate when compared to other sections
of the society. This basically implies that after losing their land
holdings, SC and ST cultivators are becoming agriculture labourers. Loss
of land, on the one hand, is caused by atrocities making them more
vulnerable. This in turn fuels and promotes continuance of atrocities
and untouchability.


Marginalisation is one of the worst forms of oppression.[citation needed]
It expels a whole category of people from useful participation in the
society and therefore potentially subjected to material deprivation and
this could even lead to extermination. Moreover, this leads to the state
of powerlessness which perhaps is best described negatively; the
powerless lack authority, status and a sense of self.[36] Moreover, every right has three types of duties[citation needed]—duty to


  • Avoid deprivation.
  • Protect from deprivation.
  • Aid the deprived.

Though the SC/ST Act does cover these duties, and its implementation
is admittedly uneven, it is found wanting most in the third: duty to aid
the deprived. One possible reason could be that the State has to work
through its officials who are drawn from the same oppressive social
strata. Though the Act does mention that officers and other staff
appointed in an area prone to atrocity shall have the right aptitude and
understanding of the problems of the SCs and STs
(Rule 13(1))
in practice, these officials often collude with their caste brethren
and even file counter-cases against the victims or their family members.[37]
This means, in addition to the perpetrators getting away with the
original crime, free to further intimidate the victims, the victims are
left helpless—denied the government compensation and assistance to
rebuild their life. They have to go back to the same perpetrator caste
for their livelihood or daily wage labour. Hence, it is necessary to
make the SCs and STs self-dependent.



Lack of awareness

The
statement of object and reason of the SC/ST Act clearly reveals that
the Act, in its letter and spirit, desires that Dalits lead a dignified
life. However, even after 16 years of its existence in the statute book,
it has not shown its desired effect.


The majority of the beneficiaries of this Act are unaware of the
legitimate claims of leading a dignified way of life or are unwilling to
enforce it intensively. Even the Police, prosecutors and judicial
officers are unaware of this Act as was pointed out by Calcutta High
Court in the case of M.C. Prasannan v. State of West Bengal.[38]


Misapplication of the Act by police and the courts aggravates the problem ultimately leads to acquittals.[39]



Some atrocities not covered

Social
and economic boycott and blackmail are widespread. In view of the fact
that the main perpetrators of the crime sometimes co-opt a few SC/STs
with them and take advantage of local differences among the SC/STs and
sometimes they promote and engineer crimes but get them executed by some
members of SC/STs, the Act should be suitably amended to bring such
crimes and atrocities within the purview of the definition of atrocities
under the Act.[35]


Likewise, the Special Courts established under Section 14 of the Act
are required to follow the committal procedure under Cr.P.C. Such an
interpretation prevents the speedy trial envisaged under the Act. The
absence of adequate special courts has resulted in slow disposal of
atrocity cases and a huge backlog.



Empowering provisions

Migration

Under
constitutional provisions, a caste or tribe is notified with reference
to a State or Union territory. Hence a person born in state/UT gets
certificate of SC/ST if his/her father belongs to specified caste/tribe
in that state as SC/ST. On migration to another state, they lose their
SC/ST status for affirmative actions, i.e. benefit of admission in
educational institutes, reservation in government employment etc. but the protection accorded under this Act stays.[citation needed]
Once a person is notified as SC/ST in any state/UT, they are protected
under the SCs and STs (Prevention of Atrocities) Act, 1989 throughout
the country, irrespective of whether the particular caste or tribe is
notified in the state/UT where the offence is committed.



Legal aid

Legal aid is available for all victims regardless of financial statu