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 105 CLASSICAL LANGUAGES
Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya 
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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

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

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.

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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.

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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 status. For all others legal aid depends on the financial status.



Civil society response

Monitoring implementation

Comprehensive tools have been developed to monitor the implementation of the Act for each case, and at the district and state levels.


Many civil society organisations (CSOs) started using this Act to
provide some relief to the victims almost immediately. A few Dalit and
human rights organizations took to monitoring violence against the
SC&ST communities, documenting them, publicizing them and also
monitoring the use of the Act in dealing with these crimes. One of the
first to monitor the implementation of this Act was Sakshi
in Andhra Pradesh. However, that was restricted to monitoring up to the
judicial process—up to the filing of the First Information Report (FIR)
in the police station. Special attention was given to ensure that the
filing of the First Information Report (FIR) included sections of the
POA.


The full monitoring of the Act by CSOs is a later phenomenon[40]
and has not matured in that civil society reports on implementation of
the Act (shadow reports to the ones mandated by the Act section 21(4))
are yet to be done.


Annual reports by Citizen’s monitoring committees have been done in Karnataka for 2009 (English), 2010 (English and Kannada) and a combined report for 2011 and 2012 (in English and Kannada(with monitoring tools))
auditing the performance of the State, including the bureaucracy,
judicial system, police and monitoring mechanisms (DVMCs and SVMC).
However, atrocities in the state still continue to rise, and convictions
remain low.



Filing PILs for implementation

Some
organizations also used the provisions of the Public Interest
Litigations (PIL) to demand better implementation under the Act at High
Court level and National Campaign on Dalit Human Rights (NCDHR) in the Supreme Court of India.



National coalition to strengthen the Act

On
the 20th anniversary of its enactment, CSOs came together from across
the country to review its implementation and formed the National
Coalition for Strengthening SC & ST Prevention of Atrocities Act.
This took stock of the implementation of the Act in a “report card”[41],
analysed the lacunae and suggested a set of amendments for improving
the implementation. State specific “fact sheets” were also made
available for Madhya Pradesh[42] and Bihar.[43]


Many important areas such as social and economic boycotts, causing
hurt, destruction of property, defining the SC communities to include
those who profess a religion other than Hinduism, Sikhism, Buddhism, and
better monitoring mechanisms were identified.[citation needed]



Continuous monitoring

Many organisations continue to monitor the implementation of the Act, and bring out state level reports.


  1. Himachal Pradesh: Monitoring by Centre for Mountain Dalit Rights
  2. Karnataka: Monitoring by Committee Monitoring and
    Strengthening the POA in Karnataka (CMASK) led by the Karnataka Dalit
    Mahilla Vedike (KDMV). State reports are available on the status of
    implementation during 2009 (English), 2010 (English and Kannada) and a combined report for 2011 and 2012 (in English and Kannada (with monitoring tools)). Also available in Kannada is the monitoring calendar .
  3. Tamil Nadu: monitoring by SASY.


SCs and STs (Prevention of Atrocities) Amendment Ordinance 2014 (No 1 of 2014)

The Amendment Ordinance 2014
was signed by the president on 4 March 2014 and came into force
immediately. Since it was an ordinance, and was not ratified by (the
next) parliament within six (6) months it lapsed. It was then referred
back to the cabinet.


The key features of the ordinance are


  1. Addition of following new category of offences to the existing 19
    punishable offences. In addition to the 19 offences listed in the Act,
    following new offences proposed. To cite a few: tonsuring of head,
    moustache, or similar acts which are derogatory to the dignity of Dalits
    and Adivasis; garlanding with chappals; denying access to irrigation
    facilities or forest rights ; dispose or carry human or animal
    carcasses, or to dig graves; using or permitting manual scavenging;
    dedicating Dalit women as devadasi; abusing in caste name; perpetrating
    witchcraft atrocities; imposing social or economic boycott; preventing
    Dalit and Adivasi candidates filing of nomination to contest elections;
    hurting the modesty of Dalit/Adivasi woman by removing her garments;
    forcing to leave house, village or residence; defiling objects sacred to
    SCs and STs; touching a women or uses words, acts or gestures of a
    sexual nature against women.
  2. Addition of IPC offences attracting committed against Dalits or
    Adivasis as punishable offences under the POA Act. Presently, only those
    offences listed in IPC as attracting punishment of 10 years or more and
    committed on Dalits/ Adivasis are accepted as offences falling under
    the POA Act. A number of commonly committed offences (hurt, grievous
    hurt, intimidation, kidnapping etc.) are excluded from the Act. This
    provides loopholes for the perpetrators of crime to escape from being
    punished for these commonly committed crimes. Therefore, a Schedule of
    list of IPC offences is provided in the amended act.
  3. Establishment of Exclusive Special Courts and Special Public
    Prosecutors to exclusively try the offences falling under the POA Act to
    enable speedy and expeditious disposal of cases. Presently, Special
    Courts and Public Prosecutors also deal with other cases besides
    atrocity cases. Consequently, cases are kept pending for long time. Thus
    victims are denied justice or speedy justice. Establishment of an
    Exclusive Special Court for one or more districts and Exclusive Public
    Prosecutor is proposed;
  4. Power of Exclusive Courts to take cognizance of offence and
    completion of trial in 2 months. Courts so established or specified
    shall have power to directly take cognizance of offences under this Act
    and the trial shall, as far as possible, be completed within a period of
    two months from the date of filing of the charge sheet.
  5. Addition of chapter on the ‘Rights of Victims and Witnesses’. As of
    now, the Act recognizes a few rights of the victims and witnesses. This
    is insufficient. Therefore, many other essential rights are covered so
    as to impose duty and responsibility upon the State for making
    arrangements for the protection of victims, their dependants and
    witnesses against any kind of intimidation, coercion or inducement or
    violence or threats of violence.
  6. Defining clearly the term ‘wilful negligence’ of public servants at
    all levels, starting from the registration of complaint, and covering
    aspects of dereliction of duty under this Act. Section 4 of the present
    Act does not clearly define what constitutes ‘wilful negligence’ of
    public servants. Hence, ‘wilful negligence’ is defined by listing
    specific transgressions of law: for example, police officers not putting
    down accurately in writing the victim’s complaint; not reading out to
    the victims what has been recorded prior to getting their signature; not
    registering FIR under the Act; not registering it under appropriate
    sections of the Act; etc.
  7. Addition of presumption to the offences –If the accused was
    acquainted with the victim or his family, the court will presume that
    the accused was aware of the caste or tribal identity of the victim
    unless proved otherwise.


SCs and STs (Prevention of Atrocities) Amendment Bill 2014

The
bill was introduced in parliament on 7 July 2014 and referred to the
standing committee on 17 July 2014. Subsequently it was passed by the
Lok Sabha on 4 August 2015[44] and then by the Rajya Sabha in December of that year.[45]


It is virtually the same as the ordinance, with a few changes to improve efficiency.[citation needed]



The Act, Rules and Amendments

  1. The Scheduled Castes and Scheduled Tribes (Prevention of Atrocities) Act 1989 (The Bare Act)
  2. The Scheduled Castes and Scheduled Tribes (Prevention of Atrocities) Rules 1995 (Just the Rules)
  3. Amendments of 8 November 2013 Providing for subdivisional vigilance and monitoring committees and central government nominees at all levels.
  4. Amendments of 23 June 2014 amending rules and enhancing compensation.
  5. The Scheduled Castes and Scheduled Tribes (Prevention of Atrocities) Amendment Ordinance of 4 March 2014 (fairly comprehensive overhaul with new sections, chapters and schedules added)


External Links

Simple explainer on the Law.



See also



References


http://www.financialexpress.com/…/rs-15-lakh-credi…/1117391/

[《“Rupees 15 Lakh has been credited to your AC, India has created so
many jobs that aliens from Mars are working here, Nirav Modi and Mehul
Choksi have swept Punjab National Bank in support of PM Narendra Modi’s
Swachch Bharat” – these were some jibes taken by Congress at the BJP on
April fools day. The first tweet in the series read, “PM-MyGovt An
amount of INR 15,00,000.00 has been CREDITED to your A/C on 01/04/2018
towards Acche Din. Ref No. http://BJP00000420.Total Avail.bal INR 0.00 Here are some other BREAKING NEWS stories trending this hour: #HappyJumlaDivas

.”》]

http://www.financialexpress.com/…/rs-15-lakh-credi…/1117391/

‘Rs 15 Lakh credited to your account’: Watch Congress celebrates April Fool’s Day as ‘Happy Jumla Diwas’
“Rupees 15 Lakh has been credited to your AC, India has created so many
jobs that aliens from Mars are working here, Nirav Modi and Mehul
Choksi have swept Punjab National Bank in support of PM Narendra Modi’s
Swachch Bharat” - these were some jibes taken by Congress at the BJP on
April fools day.

By: FE Online |

Updated: April 1, 2018 1:09 PM

The first tweet in the series read, “PM-MyGovt An amount of INR
15,00,000.00 has been CREDITED to your A/C on 01/04/2018 towards Acche
Din. Ref No. http://BJP00000420.Total Avail.bal INR 0.00 Here are some other BREAKING NEWS stories trending this hour: #HappyJumlaDivas.”

“Rupees 15 Lakh has been credited to your AC, India has created so many
jobs that aliens from Mars are working here, Nirav Modi and Mehul
Choksi have swept Punjab National Bank in support of PM Narendra Modi’s
Swachch Bharat” – these were some jibes taken by Congress at the BJP on
April fools day. The first tweet in the series read, “PM-MyGovt An
amount of INR 15,00,000.00 has been CREDITED to your A/C on 01/04/2018
towards Acche Din. Ref No. http://BJP00000420.Total Avail.bal INR 0.00 Here are some other BREAKING NEWS stories trending this hour: #HappyJumlaDivas.”

The hashtag ‘HappyJumlaDivas’ soon became top Twitter trend and has
been tweeted for at least 23 thousand times so far. “The BJP has just
released its campaign slogan for 2019. Do let them know what you think
of it. #HappyJumlaDivas, (sic)” Congress tweeted.

“Worried about
price rise? The Modi Govt has just shared a tip on how to tackle it.
#HappyJumlaDivas,” Congress tweeted with a photo which read: ” Bahut hui
mehngai ki maar, ab karo BJP pe palatwar”

[Video]

“Worried about price rise? The Modi Govt has just shared a tip on how to
tackle it. #HappyJumlaDivas,” Congress tweeted with a photo which read:
” Bahut hui mehngai ki maar, ab karo BJP pe palatwar”

“Thanks to
the Modi govt for eradicating corruption from the very roots. Jay Shah
too says thanks. #HappyJumlaDivas,” it said in another tweet.

Indian Youth Congress, another wing associated to the Grand Old Party,
released a video slamming Modi. The tweet by the IYC read: “After wooing
voters with big fat promises of Employment, Lower Inflation, 15 Lakhs
support and what not, the Modi govt terms them all as Jumlas. The
convenience with which the govt transforms Promises to Jumlas is
extraordinary. Today is the day for the Govt. #HappyJumlaDivas. (sic)”

During 2014 General Elections campaign, BJP leaders had said Rs 15 Lakh
will can be deposited to accounts of all Indians if all Black Money
were recovered. However, after coming to power, party president Amit
Shah termed campaign pitch as a ‘Chunaavi Jumla’ (election slogan). The
Congress mounted the attack on PM Modi and BJP using this occasion of
April fools day.

Get live Stock Prices from BSE and NSE and
latest NAV, portfolio of Mutual Funds, calculate your tax by Income Tax
Calculator, know market’s Top Gainers, Top Losers & Best Equity
Funds. Like us on Facebook and follow us on Twitter.



[<>]


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.

Written by Sunny Verma | New Delhi | 

Updated: March 31, 2018 7:25 am

 Corporates make 73% of public sector bank bad loans

Loans
to services and agriculture sector accounted for 13.21 per cent and
8.89 per cent respectively of the gross NPAs, the data shows.
Corporate
loans corner the lion’s share of rising bad loans in public sector
banks while retail loans have a far superior track record when it comes
to timely repayment, according to the latest available Reserve Bank of
India data.

Even as public sector
banks lent about 37 per cent of their total credit to the industry
sector, the corporate and industry loans accounted for over 73 per cent
of the total non-performing assets (NPAs) of the banking sector in
2016-17, according to an analysis of the data by The Indian Express.
Retail loans, which are 22.83 per cent of the overall credit, comprised
only 3.71 per cent of the gross NPAs.

Banking
analysts say that factors such as business failure, inadequate risk
assessment while sanctioning corporate credit and loan frauds by
companies are some of the main reasons for the high level of NPAs in
loans to industry given by the banks.

In
contrast, retail loans such as home loans, car loans and personal loans
have a much better repayment track record. Loans to services and
agriculture sector accounted for 13.21 per cent and 8.89 per cent
respectively of the gross NPAs, the data shows.

In
absolute terms, out of Rs 6.41 lakh crore worth of total gross NPAs of
PSU banks, Rs 4.70 lakh crore worth of NPAs were due to loans extended
to industry as on March 31, 2017, the data shows. As for retail loans,
Rs 23,795 crore worth of such loans turned into NPAs.

To
put PSU banks in order, the government initiated a plan in January to
turn some of the smaller PSBs into national retail banks and regional
retail banks, while limiting the corporate loans business primarily to
large banks such as the State Bank of India, Punjab National Bank and
Bank of Baroda.

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.

For a
number of PSBs, the corporate loan exposure is around 50 per cent or
higher, while retail exposure is around 15 per cent. In the roadmap
towards reaching the 25 per cent corporate loan exposure mark, the
government has asked smaller banks to first cut their corporate loan
exposure to either below 40 per cent by March 2019 or by at least 15 per
cent from the September 2017 level.

A
closer look at the data shows that within the industry, large
corporates account for a bigger chunk of NPAs. The gross NPAs under the
industry-large category for scheduled commercial banks, which were Rs
1.23 lakh crore as on March 31, 2015, ballooned to Rs 5.27 lakh crore in
December 31, 2017. In 2015, the RBI initiated its Asset Quality Review
in order to have fully provisioned bank balance-sheets by March 2017.
This transparent recognition of bad loans showed the actual picture of
stressed assets in the economy.

In
terms of the Gross NPA ratio for large industry as on December 31,
2017, Indian Overseas Bank had the highest ratio of 44.29 per cent, IDBI
Bank had a ratio of 42.69 per cent, State Bank of India 25.09 per cent,
Allahabad Bank 36.94 per cent, Bank of Maharashtra 36.58 per cent,
ICICI Bank 20.83 per cent. This means that for every Rs 100 loan given
to a large corporate by Indian Overseas Bank, as much as Rs 44.29 turned
into NPA.

In contrast, private
lender HDFC Bank, which focuses on retail lending, had a Gross NPA ratio
of only 0.74 per cent for large corporate loans. Another private lender
Yes Bank, which focuses on corporate loans, had a gross NPA of 3.28 per
cent for its exposure to large corporates.

The
government has announced that it will follow a differentiated strategy
of capital infusion, which means that the size of smaller banks will be
reduced, gearing them towards lending primarily to retail with asset
swaps and pruning the number of unprofitable branches.





Peace Is Doable


http://www.business-standard.com/…/cong-won-t-allow-rss-bjp…

[<<”After 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,” >>]

http://www.business-standard.com/…/cong-won-t-allow-rss-bjp…

99.9% Sarvajan Samaj should’nt allow Rowdy Rakshasa Swayam
Sevaks/Brashtachar Jiyadha Paychopaths (RSS-BJP) ideology of spreading
hatred win by tampering the fraud EVMs.

Murderer of democratic
institutions (Modi) remotely controlled by just 0.1% INTOLERANT,
CUNNING, CROOKED, NUMBER ONE TERRORISTS OF THE WORLD, VIOLENT, MILITANT,
EVER SHOOTING, LUNCHING, LUNATIC, MENTALLY RETARDED CHITPAVANS must not
abdicate his duty to SC/STs
RSS doesn’t have women in leadership positions:

BJP, RSS , designed to fight for power:
RSS men planted in each ministry,
RSS chief’s speech an insult to every Indian SINCE THE CHITPAVAN BRAHMINS ARE PARADESIS FROM BENE ISRAEL.

BJP-RSS of “spreading hatred, ANGER, JEALOUSY, DELUSION WHICH ARE
DEFILEMENT OF THE MIND REQUIRING MENTAL TREATMENT IN MENTAL ASYLUMS ” in
BENE ISRAEL and THE 99.9% SARVAJAN SAMAJ will not let their ideology
win.

SARVAJAN SAMAJ GIVES ITS message of love and harmony and
cited the statements of Yashpal Saxena and Imam Imdadul Rashidi, who
lost their sons in recent communal violence.

Rashidi’s
16-year-old son died in communal violence in West Bengal’s Asansol
Sunday after Ram Navami celebrations. Rashidi has said that as an Imam
for 30 years, he would always spread the message of peace and harmony to
everyone.

Yashpal Saxena’s son, Ankit Saxena, was killed in
Delhi on February 1 by the family of a girl he was in a relationship
with, allegedly because they belonged to different communities.

Yashpal Saxena had said he did not want to blame anybody.

“After 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,” Gandhi said in a tweet in Hindi.

SARVAJAN SAMAJ often attacked the BJP and the RSS for being communal and for spreading hatred in society.


Peace Is Doable









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