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2533 Thu 15 Feb 2018 LESSON 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 
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in
 105 CLASSICAL LANGUAGES Sutta Piμaka in 1 Classical Pali,
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2533 Thu 15 Feb 2018 LESSON  

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

Welcome to the  Buddhist International Film Festival 2018

The BIFF 2018 is a part of Buddha Festival 2018

We
are celebrating the Festival of the finest cinema based on and inspired
by the Buddhism on February 17-20, 2018 during the Buddha Festival
organised at Dikshabhoomi, Nagpur.

BIFF presents  a bouquet of films, documentaries, animation, experimental work and children’s films.

It provides an opportunity to understand and appreciate Buddhism through the art of Film Making.

BIFF
brings before the audience regional, national and international films
which otherwise would not have been viewed by them. These are also the
world acclaimed films.

BIFF is an effort to spread the Buddhist
values of Compassion, Wisdom, Forgiveness, Friendship, Impermanence, Joy
of giving and ‘living in the present’ through films.
 
Films
like Paar (1984) directed by Gautam Ghose, Chamm (2017) directed by
Rajeev Kumar,   Samsara (2011) directed by Ron Fricke, Monk with a
Camera (2014)
directed by Guido Santi and Tina Madcara, Unmistaken
Child (2009) directed by Nati Baratz and others will be shown in IBFF
2018. In addition to this,  Jesus in Kashmir by Films Division,
Post Martem (2017) directed by Vinod Kamble,
 The
Battle of Bhima Koregaon (2017) directed by Somnath Waghmare, Karuna Ki
Vijay by Kewaldas Bansod, Mahakapi(1996) are the short
films/documentaries will be shown in the BIFF 2018.

Come, experience the Buddha Festival and enjoy the digital world of  cinema with BIFF 2018.

Thanks
 ಪ್ರಿಯರೇ,  ಆಲಿಸಿ, ಮನನ ಮಾಡಿ,ಅರ್ಥಯಿಸಿಕೊಳ್ಳಿ, ಕಾರ್ಯಗತರಾಗಿ, ಉತ್ತರ ಪಡೆಯಿರಿ. ಉದ್ದೇಶವು ಪ್ರಾಮಾಣಿಕವಾಗಿದ್ದರೆ, ಗೆಲುವು ಸದಾ ನಿಮ್ಮನ್ನು ಹಿಂಬಾಳಿಸುತ್ತದೆ. ಎಂದರು ದಾದಾಸಾಹೇಬ್ ಕಾನ್ಷಿರಾಂಜಿ.
ಪರಮಪೂಜ್ಯಬಾಬಾಸಹೇಬರನ್ನು ತನ್ನಗುರುವಾಗಿ,
ಮಾರ್ಗದಾತರಾಗಿ, ಕಾಯ-ವಾಚಾ- ಮನಸ್ಸಾ ದುಡಿದು ಅಸಾದ್ಯವಾದದ್ದನ್ನು ಸಾಧ್ಯ ವೆಂದು ಸಾಧಿಸಿ ತೋರಿಸಿದ ಕಾನ್ಷಿರಾಂಜಿಯನ್ನು ಗುರುವಾಗಿ, ಮಾರ್ಗದಾತ
ರಾಗಿ ಒಪ್ಪಿ ನಡೆದಿರುವ ಅಕ್ಕನ ಹಿಂಬಾಲಕರು ನಾವು. ಬನ್ನಿ ಅಕ್ಕನ ಮಾತನ್ನು ಆಲಿಸಿ ಚಾಚೂ ತಪ್ಪದಂತೆ  ಕೆಲಸ ನಿರ್ವಹಿಸೋಣ. ಅವರು ಸಾಧಕರು.  ನಾವು ಹಿಂಬಾಲಕರಾಗಿ ಸಾದನೆಯೆಡೆಗೆ ಮುನ್ನುಗೋಣ. ದಿನಾಂಕ 17-2-18ರ ಕಾರ್ಯಕ್ರಮಕ್ಕೆ
ಬರುವಾಗ ನಮ್ಮ ಪಕ್ಷದ ಬಾವುಟ ಹಿಡಿದು ಬನ್ನಿ. ಸಂಜೆ 3ಗಂಟೆಗೆ ಯಲಹಂಕ ಬಳಿ ವೆಂಕಟಾಲಾ, ನಿಟ್ಟೆ ಮೀನಾಕ್ಷಿ ಎಂಜಿನೀರಿಂಗ್ ಕಾಲೇಜಿನ ಹತ್ತಿರ, ಬೆಂಗಳೂರು. ಲಕ್ಷ್ಮಿ

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

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Buddha Vacana

— The words of the Buddha —

Learn Pali online for free and the easy way.


This website is dedicated to those who wish to understand better the
words of the Buddha by learning the basics of Pali language, but who
don’t have much time available for it. The idea is that if their purpose
is merely to get enabled to read the Pali texts and have a fair feeling
of understanding them, even if that understanding does not cover all
the minute details of grammatical rules, they don’t really need to spend
much time struggling with a discouraging learning of tedious
grammatical theory involving such things as numerous declensions and
conjugations.

In that case, it is enough to
limit themselves to simply learn the meaning of the most important Pali
words, because the repeated experience of reading provides an empirical
and intuitive understanding of the most common sentence structures.
They are thus enabled to become autodidacts, choosing the time,
duration, frequency, contents and depth of their own study.

Their understanding of the
Buddha Vacana will become much more precise as they effortlessly learn
and memorize the words and the important formulae that are fundamental
in the Buddha’s teaching, by ways of regular reading. Their learning and
the inspiration they get from it will grow deeper as their receptivity
to the messages of the Teacher will improve.



Disclaimer: This website is created by an autodidact and
is meant for autodidacts. The webmaster has not followed any official
Pali course and there is no claim that all the information presented
here is totally free from errors. Those who want academic precision may
consider joining a formal Pali course. In case the readers notice any
mistake, the webmaster will be grateful if they report it via the
mailbox mentioned under ‘Contact’.

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Sutta Piṭaka -Digha Nikāya

DN 9 -
Poṭṭhapāda Sutta
{excerpt}
— The questions of Poṭṭhapāda —

Poṭṭhapāda asks various questions reagrding the nature of Saññā.

Note: plain texts


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


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Sutta Piṭaka

— The basket of discourses —
[ sutta: discourse ]

The Sutta Piṭaka contains the essence of the Buddha’s teaching
regarding the Dhamma. It contains more than ten thousand suttas. It is
divided in five collections called Nikāyas.


Dīgha Nikāya
[dīgha: long] The Dīgha Nikāya gathers 34 of the longest
discourses given by the Buddha. There are various hints that many of
them are late additions to the original corpus and of questionable
authenticity.
Majjhima Nikāya
[majjhima: medium] The Majjhima Nikāya gathers 152 discourses of the Buddha of intermediate length, dealing with diverse matters.
Saṃyutta Nikāya
[samyutta: group] The Saṃyutta Nikāya gathers the suttas
according to their subject in 56 sub-groups called saṃyuttas. It
contains more than three thousand discourses of variable length, but
generally relatively short.
Aṅguttara Nikāya
[aṅg: factor | uttara: additionnal] The Aṅguttara
Nikāya is subdivized in eleven sub-groups called nipātas, each of them
gathering discourses consisting of enumerations of one additional factor
versus those of the precedent nipāta. It contains thousands of suttas
which are generally short.
Khuddaka Nikāya
[khuddha: short, small] The Khuddhaka Nikāya short texts
and is considered as been composed of two stratas: Dhammapada, Udāna,
Itivuttaka, Sutta Nipāta, Theragāthā-Therīgāthā and Jātaka form the
ancient strata, while other books are late additions and their
authenticity is more questionable.


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

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Pali Formulae



The view on which this work is based is that the passages of the
suttas which are reported to be the most often repeated by the Buddha in
all the four Nikāyas can be taken as indicating what he considered as
being the most worthy of interest in his teaching, and at the same time
as what represents with most accuracy his actual words. Eight of them
are expounded in the Gaṇaka-Moggallāna Sutta (MN 107) and described as
the Sekha Paṭipadā or Path for one under Training, which practically
leads the neophyte all the way to the fourth jhāna.




Sekha Paṭipadā - The Path for one under Training


Twelve formulae that define step by step the main practices
prescribed by the Buddha. It is of fundamental importance for anyone
wishing to progress successfully, because it contains the instructions
that will enable the meditator to set up the indispensable conditions
for an efficient practice.


Ānāpānassati - Awareness of the Breath
The practice of ānāpānassati is highly recommended by the Buddha
for all kinds of wholesome purposes and here you can understand quite
precisely the instructions he gives.
Anussati - The Recollections
Here we have the standard description of the Buddha (≈140 occ.), the Dhamma (≈90 occ.) and the Sangha (≈45 occ.).
Appamāṇā Cetovimutti - The boundless liberations of the mind
The Buddha often praises the practice of the four appamāṇā
cetovimutti, which are reputed for bringing protection against dangers
and for being a way leading to Brahmaloka.
Arahatta - Arahantship
This is the stock formula by which the attainment of arahantship is described in the suttas.
Ariya Sīlakkhandha - The noble aggregate of virtue
Various rules to be followed by bhikkhus.
Arūpajjhānā - The Formless Jhānas
Here are the stock formulae describing the absorptions of
samādhi beyond the fourth jhāna, which are referred to in late Pali
litterature as arūpajjhānas.
Āsavānaṃ Khayañāṇa - Knowledge of the destruction of the āsavas
Knowledge of the destruction of the āsavas: arahantship.
Bhojane Mattaññutā - Moderation in food
Moderation in food: knowing the proper amount to eat.
Cattāro Jhānā - The four jhānas
The four jhānas: having a pleasant abiding.
Indriyesu Guttadvāratā - Surveillance at the entrance of sense faculties
Guard at the entrance of sense faculties: sense restraint.
Jāgariyaṃ Anuyoga - Dedication to wakefulness
Dedication to wakefulness: day and night.
Kammassakomhi - I am my own kamma
This formula explicits one of the foundation stones of the
Buddha’s teaching: a subjective version of the law of cause and effect.
Nīvaraṇānaṃ Pahāna - Removal of hindrances
Removal of the hindrances: overcoming obstructing mental states.
Pabbajjā - The going forth
The going forth: how one decides to renounce the world.
Pubbenivāsānussatiñāṇa - Knowledge of the recollection of former living places
Knowledge of the recollection of former living places: remembering one’s past lives.
Satipaṭṭhāna - Presence of Awareness
These are the formulae by which the Buddha defines in brief what the four satipaṭṭhānas are (≈33 occ.).
Satisampajañña - Mindfulness and thorough understanding
Mindfulness and thorough understanding: an uninterrupted practice.
Satta saddhammā - Seven good qualities
Seven fundamental qualities that have to be mastered by the
trainee in order to be successful. Four of these qualities appear also
among the five spiritual indriyas and the five balas.
Sattānaṃ Cutūpapātañāṇa - Knowledge of the rebirth of diceased beings
Knowledge of the rebirth of diceased beings.
Sīlasampatti - Accomplishment in virtue
Accomplishment in virtue: a careful observance of the Pātimokkha rules.
Vivitta Senāsanena Bhajana - Resorting to secluded dwellings
The choice of a proper place and the adoption of the proper
physical and mental posture is another sine qua non condition of
successful practice.
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http://www.buddha-vacana.org/patimokkha.html

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Pātimokkha


— The Bhikkhu’s guidelines —


These are the 227 guidelines that every bhikkhu must learn by heart in
Pali language in order to be able to recite them. Here a semantic
analysis of each guideline will (hopefully) be provided.


Pārājika 1
Should any bhikkhu — participating in the training and
livelihood of the bhikkhus, without having renounced the training,
without having declared his weakness — engage in sexual intercourse,
even with a female animal, he is defeated and no longer in affiliation.
http://www.buddha-vacana.org/patimokkha/par1.html
Tree >> Pātimokkha

Pārājika 1



yo pana bhikkhu bhikkhūnaṃ sikkhā·s·ājīva·samāpanno sikkhaṃ a·paccakkhāya du·b·balyaṃ an·āvi·katvā methunaṃ dhammaṃ paṭiseveyya antamaso tiracchāna·gatāya·pi, pārājiko hoti a·saṃvāso.

Should any bhikkhuparticipating in the training and livelihood of the bhikkhus, without having renounced the training, without having declared his weaknessengage in sexual intercourse, even with a female animal, he is defeated and no longer in affiliation.


yo pana bhikkhu

Should any bhikkhu

bhikkhūnaṃ sikkhā·s·ājīva·samāpanno

participating in the training and livelihood of the bhikkhus,

sikkhaṃ a·paccakkhāya

without having renounced the training,

du·b·balyaṃ an·āvi·katvā

without having declared his weakness

methunaṃ dhammaṃ paṭiseveyya

engage in sexual intercourse,

antamaso tiracchāna·gatāya·pi,

even with a female animal,

pārājiko hoti a·saṃvāso.

he is defeated and no longer in affiliation.


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Dīgha Nikāya

Majjhima Nikāya

Saṃyutta Nikāya

Aṅguttara Nikāya

http://www.buddha-vacana.org/sutta/digha.html
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Dīgha Nikāya


— The long discourses —
[ dīgha: long ]


The Dīgha Nikāya gathers 34 of the longest discourses supposedly given by the Buddha.


Poṭṭhapāda Sutta (DN 9) {excerpt} - enhanced translation
Poṭṭhapāda asks various questions reagrding the nature of Saññā.
Mahāparinibbāna Sutta (DN 16) {excerpts} - word by word
This sutta gathers various instructions the Buddha gave for the
sake of his followers after his passing away, which makes it be a very
important set of instructions for us nowadays.
Mahāsatipaṭṭhāna Sutta (DN 22) - word by word
This sutta is widely considered as a fundamental reference for meditation practice.


——————oooOooo——————

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http://www.buddha-vacana.org/sutta/majjhima.html
Tree>> Sutta Piṭaka


Majjhima Nikāya


— The discourses of medium length —
[ majjhima: medium ]

The Majjhima Nikāya gathers 152 discourses of the Buddha of intermediate length, dealing with diverse matters.




Sabbāsava Sutta (MN 2) - enhanced translation
Very interesting sutta, where the different ways by which the āsavas, fermentating defilements of the mind, are dispelled.
Bhayabherava Sutta (MN 4) - enhanced translation
What would it take to live in solitude in the wilderness, completely free from fear? The Buddha explains.
Vattha Sutta (MN 7) {excerpt} - enhanced translation
We
find here a rather standard list of sixteen defilements (upakkilesa) of
the mind, and an explanation of a mechanism by which one gets these
‘confirmed confidences’ in the Buddha, the Dhamma and the Sangha that
are factors of stream-entry.
Mahādukkhakkhandha Sutta (MN 13) - enhanced translation
On the assāda (allure), ādīnava (drawback) and nissaraṇa
(emancipation) of kāma (sensuality), rūpa (form) and vedanā (feeling). A
lot of very useful matter to ponder over.
Cūḷahatthipadopama Sutta (MN 27) - enhanced translation
The Buddha explains how the fact that he is actually an
enlightened being must be taken on faith or as a conjecture until a
certain stage is reached, and that any claim of such a knowledge without
that realization is be worthless.
Mahāvedalla Sutta (MN 43) {excerpt} - word by word
Sāriputta answers various interesting questions asked by āyasmā
Mahākoṭṭhika, and in this excerpt, he explains that Vedanā, Saññā and
Viññāṇa are not clearly delineated but deeply interwoven.
Cūḷavedalla Sutta (MN 44) {excerpt} - enhanced translation
The bhikkhuni Dhammadinnā answers a series of interesting
questions asked by Visākha. Among other things, she gives the 20-fold
definition of sakkāyadiṭṭhi.
Sekha Sutta (MN 53) - enhanced translation
The Buddha asks Ānanda to expound the Sekha Paṭipadā, of which
he gives a surprising version, from which Satisampajañña and Nīvaraṇānaṃ
Pahāna are curiously replaced by a series of seven ‘good qualities’,
and which is illustrated by a telling simile.
Potaliya Sutta (MN 54) - enhanced translation
A series of seven standard similes to explain the drawbacks and dangers of giving in to sensuality.
Bahuvedanīya Sutta (MN 59) {excerpt} - word by word
In this short excerpt, the Buddha defines the five kāmaguṇās and makes an important comparison with another type of pleasure.
Kīṭāgiri Sutta (MN 70) {excerpt} - enhanced translation
This sutta contains a definition of dhammānusārī and saddhānusārī.
Bāhitikā Sutta (MN 88) {excerpt} - enhanced translation
The
King Pasenadi of Kosala is eager to understand what is recommended or
not by wise ascetics and brahmans, and he asks series of questions to
Ānanda which allow us a better grasp of the meaning of the words kusala
(wholesome) and akusala (unwholesome).
Ānāpānassati Sutta (MN 118) - word by word
The famous sutta about the practice of ānāpānassati, and how it
leads to the practice of the four satipaṭṭhānas and subsquently to the
fulfillment of the seven bojjhaṅgas.
Saḷāyatanavibhaṅga Sutta (MN 137) {excerpt} - enhanced translation
In this deep and very interesting sutta, the Buddha defines
among other things what are the investigations of pleasant, unpleasant
and neutral mental feelings, and also defines the expression found in
the standard description of the Buddha: ‘anuttaro purisadammasārathī’.
Indriyabhāvanā Sutta (MN 152) - word by word
This sutta offers three approaches to the practice of sense restraint, that contain additional instructions complementing the Indriyesu Guttadvāratā formulae.



——————oooOooo——————

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

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>> Sutta Piṭaka


Saṃyutta Nikāya


— The classified discourses —
[ saṃyutta: group ]


The discourses of the Saṃyutta Nikāya are divided according to
their theme in 56 saṃyuttas, which are themselves grouped in five
vaggas.





Vibhaṅga Sutta (SN 12.2) - word by word
A detailed explanation of paṭicca samuppāda, with a definition of each of the twelve links.
Cetanā Sutta (SN 12.38) - enhanced translation
Here the Buddha explains how cetanā, together with pondering and anusaya, act as a basis for viññāṇa.
Upādāna Sutta (SN 12.52) - enhanced translation
This
is a very enlightening lesson that reveals by which psychological
mechanism one gives in to craving, and explains how it can be easily
replaced by wholesome considerations to get rid of it.
Puttamaṃsūpama Sutta (SN 12.63) - enhanced translation
The Buddha offers here four impressing and inspiring similes to explain how the four āhāras should be regarded.
Sanidāna Sutta (SN 14.12) - enhanced translation
A
wonderful explanation of how perceptions turn into actions, further
enlightened by the simile of the blazing torch. Remain diligently
mindful to dispel unwholesome thoughts!
Āṇi Sutta (SN 20.7) - word by word
A
very important thing is reminded to us by the Buddha: for our own
benefit as well as for the benfit of the generations yet to come, we
must give most importance to his own actual words, and not so much to
whoever else pretends nowadays or has pretended in the past to be a
proper (Dhamma) teacher.
Samādhi Sutta (SN 22.5) - word by word
The
Buddha exhorts his followers to develop concentration so that they can
practice insight into the arising and passing away of the five
aggregates, after which he defines what he means by arising and passing
away of the aggregates, in terms of dependent origination.
Paṭisallāṇa Sutta (SN 22.6) - without translation
The
Buddha exhorts his followers to practice seclusion so that they can
practice insight into the arising and passing away of the five
aggregates, after which he defines what he means by arising and passing
away of the aggregates, in terms of dependent origination.
Upādāparitassanā Sutta (SN 22.8) - word by word
The arising and cessation of suffering takes place in the five aggregates.
Nandikkhaya Sutta (SN 22.51) - word by word
How to operate the destruction of delight.
Anattalakkhana Sutta (SN 22.59) - word by word
In this very famous sutta, the Buddha expounds for the first time his teaching on anatta.
Khajjanīya Sutta (SN 22.79) {excerpt} - word by word
This sutta provides a succinct definition of the five khandhas.
Suddhika Sutta (SN 29.1) - enhanced translation
The different types of nāgas.
Suddhika Sutta (SN 30.1) - enhanced translation
The different types of supaṇṇas (aka garudas).
Suddhika Sutta (SN 31.1) - enhanced translation
The different types of gandhabba devas.
Suddhika Sutta (SN 32.1) - enhanced translation
The different types of cloud devas.
Samāpattimūlakaṭhiti Sutta (SN 34.11) - enhanced translation
Attaining concentration vs maintaining concentration.
Pubbesambodha Sutta (SN 35.13) - word by word
The
Buddha defines what he means by allure, drawback and emancipation in
the case of the internal sense spheres, and then declares that his
awakening was nothing more nor less than understanding them.
Abhinanda Sutta (SN 35.20) - word by word
There is no escape for whoever delights in sense objects.
Migajāla Sutta (SN 35.46) - enhanced translation
Why
is true solitude so hard to find? The Buddha explains why, no matter
where you go, your most annoying companions always tag along.
Avijjāpahāna Sutta (SN 35.53) - word by word
A very simple discourse, yet very deep, on what to know and see to abandon ignorance and produce knowledge.
Sabbupādānapariññā Sutta (SN 35.60) - word by word
The
Buddha, while expounding the complete understanding of all attachment,
gives a deep and yet very clear explanation: contact arises on the basis
of three phenomena.
Migajāla Sutta Sutta (SN 35.64) {excerpt} - word by word
Some
neophytes (and we may often count ourselves among them) sometimes want
to believe that it is possible to delight in sensual pleasures without
giving rise to attachment nor suffering. The Buddha teaches Migajāla
that this is downright impossible.
Adantāgutta Sutta (SN 35.94) - word by word
Here
is one of those advises which are so easy to understand with the
intellect, yet so difficult to understand at deeper levels because our
wrong views constantly interfere in the process. Therefore we need to
get it repeated often, even though that may seem boring to some.
Pamādavihārī Sutta (SN 35.97) - word by word
What makes the difference between one who lives with negligence and one who lives with vigilance.
Sakkapañhā Sutta Sutta (SN 35.118) - word by word
The
Buddha gives a rather simple answer to Sakka’s question: what is the
reason why some people attain the final goal while others don’t?
Rūpārāma Sutta (SN 35.137) - word by word
The
Buddha explains for us once more, in yet another way, the cause and the
cessation of suffering. It takes place right in the middle of what we
keep doing all day and all night.
Aniccanibbānasappāya Sutta (SN 35.147) - word by word
Here
are hardcore vipassanā instructions dealing with the perception of
impermanence for advanced meditators who are looking forward to
attaining Nibbāna.
Ajjhattānattahetu Sutta (SN 35.142) - word by word
How
investigating the causes for the arising of the sense organs, in which
the characteristic of nonself may be easier to understand, allows a
transfer of this understanding to their case.
Samudda Sutta (SN 35.229) - enhanced translation
What the ocean in the discipline of the noble ones is. Beware not to sink in it!
Pahāna Sutta (SN 36.3) - enhanced translation
The relation between the three types of vedanā and three of the anusayas.
Daṭṭhabba Sutta (SN 36.5) - enhanced translation
How the three types of vedanā (feelings) should be seen.
Salla Sutta (SN 36.6) - enhanced translation
When
shot by the arrow of physical pain, an unwise person makes matters
worse by piling mental anguish on top of it, just as if he had been shot
by two arrows. A wise person feels the sting of one arrow alone.
Anicca Sutta (SN 36.9) - enhanced translation
Seven
characteristics of vedanā (feelings), which are also applicable to the
other four khandhas (SN 22.21) and each of the twelve links of
paṭicca·samuppāda (SN 12.20).
Phassamūlaka Sutta (SN 36.10) - word by word
The three types of feelings are rooted in three types of contacts.
Aṭṭhasata Sutta (SN 36.22) - enhanced translation
The
Buddha expounds vedanās in seven different ways, analysing them into
two, three, five, six, eighteen, thirty six or one hundred and eight
categories.
Nirāmisa Sutta (SN 36.31) {excerpt} - word by word
We
can understand here that pīti, though being often listed as a
bojjhaṅga, can also sometimes be akusala. This passage also includes a
definition of the five kāmaguṇā.
Dhammavādīpañhā Sutta (SN 38.3) - enhanced translation
Who professes the Dhamma in the world (dhamma·vādī)? Who practices well (su·p·paṭipanna)? Who is faring well (su·gata)?
Dukkara Sutta (SN 39.16) - enhanced translation
What is difficult to do in this Teaching and Discipline?
Vibhaṅga Sutta (SN 45.8) - word by word
Here the Buddha defines precisely each factor of the eightfold noble path.
Āgantuka Sutta (SN 45.159) - enhanced translation
How the Noble Path works with the abhiññā pertaining to various dhammas as a guest-house welcoming various kinds of visitors.
Kusala Sutta (SN 46.32) - word by word
All that is advantageous unite in one thing.
Āhāra Sutta (SN 46.51) - enhanced translation
The
Buddha describes how we can either “feed” or “starve” the hindrances
and the factors of enlightenment according to how we apply our
attention.
Saṅgārava Sutta (SN 46.55) {excerpt} - enhanced translation
A
beautiful series of similes to explain how the five nīvaraṇas
(hindrances) affect the purity of the mind and its ability to perceive
the reality as it is.
Sati Sutta (SN 47.35) - word by word
In this sutta, the Buddha reminds the bhikkhus to be satos and sampajānos, and then defines these two terms.
Vibhaṅga Sutta (SN 47.40) - word by word
The satipaṭṭhānas taught in short.
Daṭṭhabba Sutta (SN 48.8) - enhanced translation
Each of the five spiritual indriyas is said to be seen in a fourfold dhamma.
Saṃkhitta Sutta (SN 48.14) - enhanced translation
Fulfilling them is all we have to do, and this is the measure of our liberation.
Vibhaṅga Sutta (SN 48.38) - enhanced translation
Here the Buddha defines the five sensitive indriyas.
Uppaṭipāṭika Sutta (SN 48.40) - enhanced translation
This
sutta draws an interesting parallel between the cessation of the
feeling faculties and the successive attainments of jhānas.
Sāketa Sutta (SN 48.43) {excerpt} - enhanced translation
In
this sutta, the Buddha states that the balas and the indriyas can be
considered as one and the same thing or as two different things.
Patiṭṭhita Sutta (SN 48.56) - enhanced translation
There is one mental state through which all the five spiritual faculties are perfected.
Bīja Sutta (SN 49.24) - enhanced translation
A beautiful simile that illustrates how fundamental virtue is for the practice of the four right strivings.
Gantha Sutta (SN 50.102) - enhanced translation
This
sutta is based on the interesting list of the four ‘bodily knots’, and
promotes the development of the five spiritual strengths.
Viraddha Sutta (SN 51.2) - enhanced translation
Whoever neglects these neglects the noble path.
Chandasamādhi Sutta (SN 51.13) - enhanced translation
This sutta explains clearly the meaning of the formulae describing the practice of the iddhi·pādas.
Samaṇabrāhmaṇa Sutta (SN 51.17) - enhanced translation
Wether
in the past, in the future or at present, whoever wields supernormal
powers has developped and assiduously practiced four things.
Vidhā Sutta (SN 53.36) - enhanced translation
The
jhānas are recommended to get rid of the three types of conceit, which
are related to comparing oneself with others. It makes it plain that if
there is any hierarchy in the Sangha, it is only for practical purposes,
and it is not to be taken as being representative of any reality. It is
not quite clear whether this is one sutta repeating 16 times the same
thing, or 16 suttas grouped together, or 4 suttas containing each 4
repetitions.
Padīpopama Sutta (SN 54.8) - word by word
Here
the Buddha explains ānāpānassati and recommands it for various
purposes: from abandoning gross impurities, through developing all the
eight jhānas.
Saraṇānisakka Sutta (SN 55.24) - enhanced translation
In
this interesting discourse, the Buddha states that one does not even
have to have gained strong confidence in the Buddha, Dhamma and Sangha
to become a stream-winner at the time of death.
Mahānāma Sutta (SN 55.37) - enhanced translation
What it means to be a lay lay disciple, endowed with virtue, conviction, generosity and discernment.
Aṅga Sutta (SN 55.50) - word by word
The four sotāpattiyaṅgas (factors for stream-entry).
Samādhi Sutta (SN 56.1) - word by word
The Buddha exhorts the bhikkhus to practice samādhi, for it leads to understanding the four noble truths in their true nature.
Paṭisallāna Sutta (SN 56.2) - word by word
The
Buddha exhorts the bhikkhus to practice paṭisallāna, for it leads to
understanding the four noble truths in their true nature.
Dhammacakkappavattana Sutta (SN 56.11) - word by word
This is certainly the most famous sutta in the Pali litterature. The Buddha expounds the four ariya-saccas for the first time.
Saṅkāsanā Sutta (SN 56.19) - enhanced translation
The
teaching of the four noble truths, however boring it may seem to the
wandering mind, is actually very deep and the mind could spend the whole
time investigating it.
Siṃsapāvana Sutta (SN 56.31) - word by word
The
famous sutta where the Buddha states that he has no interest in any
teachings which are not immediately connected with attaining the goal.
Daṇḍa Sutta (SN 56.33) - enhanced translation
The telling simile of the stick.


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Tree>> Sutta Piṭaka


Aṅguttara Nikāya


— The discourses of one additional factor —
[ aṅg: factor | uttara: additional ]


The Aṅguttara Nikāya contains thousands
of short discourses, which have the particularity to be structured as
enumerations. It is divided into eleven sections, the first dealing with
enumerations of one item, the second with those of two items etc. The
Buddha, having never made use of writing, asked his listeners to be
attentive and to memorize his instructions. In order to make his words
as clear as possible and to facilitate this memorization, he often
presented his teaching in the form of enumerations.


Nipātas


1. Ekaka Nipāta        7. Sattaka Nipāta
2. Duka Nipāta        8. Aṭṭhaka Nipāta
3. Tika Nipāta        9. Navaka Nipāta
4. Catuka Nipāta        10. Dasaka Nipāta
5. Pañcaka Nipāta        11. Ekādasaka Nipāta
6. Chakka Nipāta


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1. Ekaka Nipāta

Rūpādi Vagga (AN 1.1-10) - word by word
There are five types of sense objects that overpower the mind of (most) human beings more than any others.
Nīvaraṇappahāna Vagga (AN 1.11-20) - word by word
The five dhammas that nourish most efficiently the five hindrances, and the five most effective ways to dispell them.
Akammaniya Vagga (AN 1.21-30) - word by word
The mind can be our worst enemy or our best friend.
Adanta Vagga (AN 1.31-40) - enhanced translation
The mind can be our worst enemy or our best friend.
Udakarahaka Suttas (AN 1.45 & 46) - enhanced translation
The difference between a clear mind and a muddy one.
Mudu Sutta (AN 1.47) - enhanced translation
A simile for a mind that’s pliant.
Lahuparivatta Sutta (AN 1.48) - enhanced translation
The Buddha, normally so adept at finding similes, is here at a loss.
Accharāsaṅghāta Peyyāla (AN 1.53-55) - word by word
Practicing goodwill makes one worthy of gifts.
Kusala Suttas (AN 1.56-73) - word by word
What produces and what eliminates wholesome and unwholesome mental states.
Pamāda Suttas (AN 1.58-59) - enhanced translation
Nothing is so disadvantageous as this.
Pamādādi Vagga (AN 1.81-97) - word by word
The Buddha repetedly warns us against heedlessness.
Kāyagatāsati Vagga (AN 1.563-574) {excerpts} - enhanced translation
The Buddha speaks in high praise of the mindfulness directed to the body.
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2. Duka Nipāta

Appaṭivāna Sutta (AN 2.5) - enhanced translation
How we ought to train ourselves if we wish to reach awakening.
Cariya Sutta (AN 2.9) - enhanced translation
What is it, after all, that guarantees harmony, politeness,
honesty, brotherhood in a word peace within a given society? The Buddha
explains here which are the two guardians of the world.
Ekaṃsena Sutta (AN 2.18) - enhanced translation
Here is one thing that the Buddha declares categorically.
Vijjābhāgiya Sutta (AN 2.32) - word by word
Here the Buddha relates Samatha with rāga and cetovimutti, and Vipassanā with avijjā and paññāvimutti.
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3. Tika Nipāta


Kesamutti [aka Kālāmā] Sutta (AN 3.66) - word by word
In
this famous sutta, the Buddha reminds us to ultimately trust only our
own direct experience of the reality, not what is declared by others,
even if they happen to be our ‘revered teacher’.
Sāḷha Sutta (AN 3.67) - enhanced translation
The advice given here is very similar to that given to the Kalamas.
Aññatitthiya Sutta (AN 3.69) - enhanced translation
The
three roots of the unwholesome are explained with their respectve
characteristic, the cause of their arising, and the way to bring about
their cessation.
Uposatha Sutta (AN 3.71) - enhanced translation
In this sutta, the Buddha defines how lay people should practice Uposatha and describes the different types of devas.
Sīlabbata Sutta (AN 3.79) - enhanced translation
Ānanda explains by which very simple creteria rites and rituals can be judged as beneficial or not.
Samaṇa Sutta (AN 3.82) - enhanced translation
Here are the three ascetics tasks of an ascetic.
Vajjiputta Sutta (AN 3.85) - enhanced translation
A
certain monk cannot train with so many rules. The Buddha explains him
how he can do without them, and it works out rather well.
Sikkhattaya Sutta (AN 3.90) - word by word
The Buddha defines the three trainings, i.e. adhisīlasikkhā, adhicittasikkhā and adhipaññāsikkhā.
Accāyika Sutta (AN 3.93) - enhanced translation
Three urgent tasks of an ascetic which are like three urgent tasks of a farmer.
Sikkhattaya Sutta (AN 3.91) - word by word
Here the Buddha gives an alternate definition of adhipaññāsikkhā.
Paṃsudhovaka Sutta (AN 3.102) - few info·bubbles
In
this sutta, the Buddha compares the removal of mental impurities
through the practice to the work of a goldsmith. It is particularly
interesting, because it provides a gradual exposition of the impurities
one has to deal with during the practice, which gives an useful
reference.
Nimitta Sutta (AN 3.103) - few info·bubbles
Do
you find yourself nodding off or becoming overly agitated during your
meditation practice? This is a very useful discourse for the meditators
who wish to balance the two corresponding spiritual faculties of effort
and concentration, together with equanimity. Many of us would benefit
substantially from applying properly these instructions.
Ruṇṇa Sutta (AN 3.108) - word by word
Here
the Buddha explains what is singing and dancing in the discipline of
the noble ones, and then gives his instrunction regarding laughing and
smiling.
Atitti Sutta (AN 3.109) - enhanced translation
Three wrong things, of which many are unfortunately fond, that can never bring about satiety.
Nidāna Sutta (AN 3.112) - enhanced translation
Six causes, three wholesome and three unwholesome, to the arising of kamma.
Kammapatha Sutta (AN 3.164) - word by word
It is demonstrated here that the view according to which there is nothing wrong in being non-vegetarian is erroneous.
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4. Catukka Nipāta


Yoga Sutta (AN 4.10) - enhanced translation
What the Buddha means when he talks about yoga and yogakkhema (rest from the yoke).
Padhāna Sutta (AN 4.13) - word by word
In this sutta, the Buddha gives a definition of the sammappadhānas.
Aparihāniya Sutta (AN 4.37) - enhanced translation
Four simple practices that make one incapable of falling away, right in the presence of Nibbāna.
Samādhibhāvanā Sutta (AN 4.41) - word by word
The
four types of concentration that the Buddha commends. It is quite
obvious here that no clear distinction is made between samādhi and
paññā.
Vipallāsa Sutta (AN 4.49) - word by word
In this sutta, the Buddha describes the fourfold distortion of saññā, citta and diṭṭhi.
Appamāda Sutta (AN 4.116) - simple translation
Four instances in which one should practice with assiduity.
Ārakkha Sutta (AN 4.117) - simple translation
Four things to be undertaken with assiduity, mindfulness while protecting the mind.
Mettā Sutta (AN 4.125) - enhanced translation
Here
the Buddha explains what kind of rebirth one who thoroughly practices
the four Brahmavihāras can expect, and the great advantage of being his
disciple.
Asubha Sutta (AN 4.163) - enhanced translation
The
four ways of practicing, according to the type of practice chosen and
the intensity or weakness of strengths and spiritual factulties.
Abhiññā Sutta (AN 4.254) - without translation
How the Noble Path works with the abhiññā pertaining to various dhammas as a guest-house welcoming various kinds of visitors.
Arañña Sutta (AN 4.262) - enhanced translation
What sort of person is fit to live in the wilderness?
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5. Pañcaka Nipāta


Vitthata Sutta (AN 5.2) - without translation
Here the Buddha defines in detail what he calls the five
Sekha-balas (strenghs of one in training). This sutta is easily
understandable without requiring a parallel translation, if you refer to
the Satta saddhammā Formulae as will be suggested in the text. The Pali-English Dictionary is also available, just in case.
Vitthata Sutta (AN 5.14) - word by word
Here are defined the five balas.
Samādhi Sutta (AN 5.27) - enhanced translation
Five uplifting knowledges that occur to one who practices the boundless concentration.
Akusalarāsi Sutta (AN 5.52) - enhanced translation
Speaking rightly, what should be called ‘accumulation of demerit’?
Abhiṇhapaccavekkhitabbaṭhāna Sutta (AN 5.57) {excerpt} - word by word
How to consider one’s own kamma.
Anāgatabhaya Sutta (AN 5.80) - enhanced translation
The
Buddha reminds the monks that the practice of Dhamma should not be put
off for a later date, for there are no guarantees that the future will
provide any opportunities for practice.
Sekha Sutta (AN 5.89) - without translation
The
Buddha reminds us of five things that deteriorate the practice, which
for anyone wishing to progress in the training are nearly as important
to know about, remember and integrate into our lifestyles as the
knowledge of the five standard nīvaraṇas.
Sekha Sutta (AN 5.90) - enhanced translation
Five attitudes that lead to the deterioration of the practice.
Sutadhara Sutta (AN 5.96) - enhanced translation
Five qualities the lead one practicing mindfulness of breathing to liberation in no long time.
Kathā Sutta (AN 5.97) - enhanced translation
Five qualities the lead one practicing mindfulness of breathing to liberation in no long time.
Āraññaka Sutta (AN 5.98) - enhanced translation
Five qualities the lead one practicing mindfulness of breathing to liberation in no long time.
Andhakavinda Sutta (AN 5.114) - enhanced translation
Five things that the Buddha exhorted his newly ordained monks to do.
Samayavimutta Sutta (AN 5.149) - without translation
Five conditions under which one who has gained ‘occasional liberation’ will backslide.
Samayavimutta Sutta (AN 5.150) - without translation
Another set of five conditions under which one who has gained ‘occasional liberation’ will backslide.
Vaṇijjā Sutta (AN 5.177) - enhanced translation
The Buddha specifies here five trades which should not be carried on by his lay followers, among which the business of meat.
Gihī Sutta (AN 5.179) - enhanced translation
In
this sutta, the Buddha gives greater precision about the way in which
the four usual sotāpattiyaṅgas have to be internalized in order to
constitute the proper conditions for sotāpatti.
Nissāraṇīya Sutta (AN 5.200) - enhanced translation
This sutta declines five types of nissāraṇas.
Yāgu Sutta (AN 5.207) - enhanced translation
The Buddha gives five advantages of eating rice-gruel.
Dantakaṭṭha Sutta (AN 5.208) - enhanced translation
The Buddha gives five reasons to use a tooth-cleaner.
Gītassara Sutta (AN 5.209) - word by word
This
sutta has been largely overlooked by the various buddhist traditions:
the Buddha explains why he does not allow the bhikkhus to perform any
melodic chanting.
Muṭṭhassati Sutta (AN 5.210) - enhanced translation
The disadvantages of falling asleep without proper sati and sampajañña, and the respective advantages of doing so with them.
Duccarita Sutta (AN 5.241) - enhanced translation
Five dangers of duccarita (bad conduct) and five advantages of sucarita (good conduct).
Duccarita Sutta (AN 5.245) - enhanced translation
Another sutta about the five dangers of duccarita and five advantages of sucarita.
Sivathika Sutta (AN 5.249) - enhanced translation
Five ways in which an ill-conducted person can be similar to a charnel ground where people throw dead bodies.
Puggalappasāda Sutta (AN 5.250) - enhanced translation
Here is a rare warning given by the Buddha about the dangers of placing confidence in anyone.
Rāgassa abhiññāya Sutta (AN 5.303) - enhanced translation
Five things to be practiced for the direct knowledge of rāga.
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6. Chakka Nipāta


Bhaddaka Sutta (AN 6.14) - few info·bubbles
Sāriputta
explains what makes the difference between a bhikkhu whose death will
be unauspicious and one whose death will be auspicious.
Anutappiya Sutta (AN 6.15) - few info·bubbles
Sāriputta
explains what makes the difference between a bhikkhu whose death will
be remorseful and one whose death will be remorseless.
Maraṇassati Sutta (AN 6.20) - enhanced translation
This sutta explains in detail how to practice the mindfulness of death.
Sāmaka Sutta (AN 6.21) - few info·bubbles
Prompted
by the intervention of a deva, the Buddha reveals the six ageless ways
by which bhikkhus deteriorate in kusala dhammas.
Aparihāniya Sutta (AN 6.22) - few info·bubbles
Six dhammas connected to non-deterioration. Another set of very useful dhammas for keen practitioners.
Himavanta Sutta (AN 6.24) - enhanced translation
Six qualities undowed with which a meditator would reportedly break into pieces the Himalayas.
Anussatiṭṭhāna Sutta (AN 6.25) - enhanced translation
This sutta defines what are the six subjects of recollection.
Sekha Sutta (AN 6.31) - without translation
The Buddha explains which are the six dhammas leading to the deterioration of a bhikkhu under training.
Nāgita Sutta (AN 6.42) - enhanced translation
While
dwelling in a forest grove, the Buddha speaks in praise of modesty,
contentment, unentanglement, and seclusion in the wilderness.
Dhammika Sutta (AN 6.54) - plain texts
In
this sutta, the word tathāgata is not used to designate the Buddha but
in the common sense, which allows us a better grasp of its meaning.
Nibbedhika Sutta (AN 6.63) - plain texts
This
sutta provides an interesting systematic analysis of Kāma, Vedanā,
Saññā, Āsavā, Kamma and Dukkha. Each of these terms is defined and then
described witht the pattern of the four ariya-saccas.
Anavatthitā Sutta (AN 6.102) - enhanced translation
Six rewards that should act as a motivation for establishing the perception of anicca.
Atammaya Sutta (AN 6.104) - enhanced translation
Six rewards that should act as a motivation for establishing the perception of anatta.
Assāda Sutta (AN 6.112) - enhanced translation
How to eradicate the view of enjoyment, the view of self, and wrong view in general.
Dhammānupassī Sutta (AN 6.118) - word by word
It
is worth having repeated the message given in this sutta: six habits
without abandoning which it is not possible to practice the
satipaṭṭhānas properly. Quite some cleaning may be advisable here.
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7. Sattaka Nipāta


Anusaya Sutta (AN 7.11) - plain texts
Here are listed the seven anusayas.
Anusaya Sutta (AN 7.12) - enhanced translation
On abandoning the seven anusaya (obsessions or latent tendencies).
Saññā Sutta (AN 7.27) - enhanced translation
Seven perceptions that lead to the long-term welfare of the bhikkhus and prevent their decline.
Parihāni Sutta (AN 7.28) - enhanced translation
Seven points on which a bhikkhu in training may decline or not.
Parihāni Sutta (AN 7.29) - enhanced translation
Seven points of behavior on which a lay follower may decline or not.
Vipatti Sutta (AN 7.30) - enhanced translation
Seven points of behavior on which a lay follower may meet his/her failure or success.
Parābhava Sutta (AN 7.31) - enhanced translation
Seven points of behavior on which a lay follower may meet his/her ruin or prosperity.
Saññā Sutta (AN 7.49) - enhanced translation
Seven inner reflections that are well worth pursuing.
Nagaropama Sutta (AN 7.67) - plain texts with Pali Formulae
Here the Buddha uses an enlightening simile to explain how seven
good qualities that should be mastered by the trainee in order to be
successful work together to prevent the troops of Māra (ie. akusala
dhammas) from entering the fortress of the mind.
Satthusāsana Sutta (AN 7.83) - word by word
Here is a very concise sevenfold instruction to discriminate what is the Teaching of the Buddha from what is not.
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8. Aṭṭhaka Nipāta


Nanda Sutta (AN 8.9) {excerpt} - word by word
The Buddha describes how Nanda, though being prey to fierce
sense desire, practices throroughly in accordance to his instructions.
This sutta contains a definition of satisampajañña.
Mahānāma Sutta (AN 8.25) {excerpt} - word by word
Mahānāma asks the Buddha to define what is a lay follower and in what respect a lay follower is expected to be virtuous.
Anuruddhamahāvitakka Sutta (AN 8.30) - few info·bubbles
Seven
wise thoughts which are truly worth understanding and remembering occur
to ven. Anuruddha. The Buddha comes to him to teach him the eighth,
endowed with which he will attain arahantship. The Buddha then explains
in detail the meaning of those thoughts.
Abhisanda Sutta (AN 8.39) - enhanced translation
Here are eight ways in which all serious disciples of the Buddha create much merit for themselves.
Duccaritavipāka Sutta (AN 8.40) - few info·bubbles
This sutta describes the kind of suffering which one undergoes owing to the non observance of the main precepts.
Saṅkhitta Sutta (AN 8.53) - word by word
The Buddha gives here to his former nurse eight criteria to
discriminate whether a given statement belongs to his teaching or not,
which may happen to be handy nowadays.
Dīghajāṇu Sutta (AN 8.54) {excerpt} - plain texts
Among other things, the Buddha defines in this sutta what he means by generosity.
Vimokkha Sutta (AN 8.66) - enhanced translation
An explanation of the eight vimokkhas (liberations).
Parihāna Sutta (AN 8.79) - without translation
The Buddha explains which are the eight dhammas leading to the deterioration of a bhikkhu under training.
——————oooOooo——————



9. Navaka Nipāta


Nāga Sutta (AN 9.40) - plain texts
This sutta, colored with subtle humor, explains how a bhikkhu of
heightened mind is comparable to a solitary elephant, both of whom are
usually called Nāga.
Tapussa Sutta (AN 9.41) {excerpt} - plain texts
Here saññā·vedayita·nirodha, the cessation of saññā and vedanā is presented as a ninth jhāna.
Sikkhādubbalya Sutta (AN 9.63) - word by word
What to do if one is not yet perfect in the five precepts.
Nīvaraṇa Sutta (AN 9.64) - word by word
How to remove the five hindrances.
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10. Dasaka Nipāta


Saṃyojana Sutta (AN 10.13) - plain texts
This very short sutta lists the ten saṃyojanas.
Kasiṇa Sutta (AN 10.25) - word by word
This is the standard description of the practice on the ten kasiṇas.
Girimānanda Sutta (AN 10.60) - enhanced translation
In
order to help Girimānanda recovering from a grave illness, the Buddha
gives a great teaching reviewing ten types of very useful perceptions
that can be developped.
Kathāvatthu Sutta (AN 10.69) {excerpt} - plain texts
The Buddha reminds the bhikkhus what they should not talk about and what they should talk about.
Cunda Sutta (AN 10.176) - some info·bubbles
The buddha explains a deeper meaning of purity, in kāya, vācā and mana, not in rites or rituals and demonstrates that the former underlies the latter, whose inefficiency is made obvious.
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11. Ekādasaka Nipāta


30/03/2555

Mettā Sutta (AN 11.15) - few info·bubbles
Eleven good results that come out of the practice of mettā.
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Bhavissanti
bhikkhū anāgatam·addhānaṃ, ye te suttantā tathāgata·bhāsitā gambhīrā
gambhīr·atthā lok·uttarā suññata·p·paṭisaṃyuttā, tesu bhaññamānesu na
sussūsissanti na sotaṃ odahissanti na aññā cittaṃ upaṭṭhāpessanti na ca
te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti.


In future
time, there will be bhikkhus who will not listen to the utterance of
such discourses which are words of the Tathāgata, profound, profound in
meaning, leading beyond the world, (consistently) connected with
emptiness, they will not lend ear, they will not apply their mind on
knowledge, they will not consider those teachings as to be taken up and
mastered.



Ye pana te suttantā kavi·katā kāveyyā citta·kkharā citta·byañjanā bāhirakā sāvaka·bhāsitā,
tesu bhaññamānesu sussūsissanti, sotaṃ odahissanti, aññā cittaṃ
upaṭṭhāpessanti, te ca dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti.


On the
contrary, they will listen to the utterance of such discourses which are
literary compositions made by poets, witty words, witty letters, by
people from outside, or the words of disciples, they will lend
ear, they will apply their mind on knowledge, they will consider those
teachings as to be taken up and mastered.


Evam·etesaṃ,
bhikkhave, suttantānaṃ tathāgata·bhāsitānaṃ gambhīrānaṃ
gambhīr·atthānaṃ lok·uttarānaṃ suññata·p·paṭisaṃyuttānaṃ antaradhānaṃ
bhavissati.


Thus,
bhikkhus, the discourses which are words of the Tathāgata, profound,
profound in meaning, leading beyond the world, (consistently) connected
with emptiness, will disappear.


Tasmātiha,
bhikkhave, evaṃ sikkhitabbaṃ: ‘ye te suttantā tathāgata·bhāsitā
gambhīrā gambhīr·atthā lok·uttarā suññata·p·paṭisaṃyuttā, tesu
bhaññamānesu sussūsissāma, sotaṃ odahissāma, aññā cittaṃ upaṭṭhāpessāma,
te ca dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissāmā’ti. Evañhi vo,
bhikkhave, sikkhitabbanti.


Therefore,
bhikkhus, you should train thus: ‘We will listen to the utterance of
such discourses which are words of the Tathāgata, profound, profound in
meaning, leading beyond the world, (consistently) connected with
emptiness, we will lend ear, we will apply our mind on knowledge, we
will consider those teachings as to be taken up and mastered.’ This is
how, bhikkhus, you should train yourselves.


— Āṇi Sutta —

Recent updates log:

12/12/2560


Glossary definition: bhava

11/06/2560


Glossary definition: bhante

01/07/2560


Glossary definition: bhagavā

30/06/2560


Glossary definition: bhad(d)ante

11/06/2560


Glossary definition: bāla

07/05/2560


Glossary definition: bala

21/03/2560


Glossary definition: ayoniso manasikāra

08/03/2560


Glossary definition: avijjā

18/01/2560


Glossary definition: avihiṃsā

Tipitaka
The Pali Canon


The Tipitaka (Pali ti, “three,” + pitaka,
“baskets”), or Pali canon, is the collection of primary Pali language
texts which form the doctrinal foundation of Theravada Buddhism. The
Tipitaka and the paracanonical Pali texts (commentaries, chronicles, etc.) together constitute the complete body of classical Theravada texts.

The Pali canon is a vast body of literature: in English translation
the texts add up to thousands of printed pages. Most (but not all) of
the Canon has already been published in English over the years. Although
only a small fraction of these texts are available on this website,
this collection can be a good place to start.

The three divisions of the Tipitaka are:

Vinaya Pitaka
The collection of texts concerning the rules of conduct governing the daily affairs within the Sangha — the community of bhikkhus (ordained monks) and bhikkhunis
(ordained nuns). Far more than merely a list of rules, the Vinaya
Pitaka also includes the stories behind the origin of each rule,
providing a detailed account of the Buddha’s solution to the question of
how to maintain communal harmony within a large and diverse spiritual
community.
Sutta Pitaka
The collection of suttas, or discourses, attributed to the Buddha
and a few of his closest disciples, containing all the central teachings
of Theravada Buddhism. (More than one thousand sutta translations are
available on this website.) The suttas are divided among five nikayas (collections):
Abhidhamma Pitaka
The collection of texts in which the underlying doctrinal principles
presented in the Sutta Pitaka are reworked and reorganized into a
systematic framework that can be applied to an investigation into the
nature of mind and matter.

For further reading

  • Where can I find a copy of the complete Pali canon (Tipitaka)? (Frequently Asked Question)
  • Beyond the Tipitaka: A Field Guide to Post-canonical Pali Literature
  • Pali Language Study Aids offers links that may be useful to Pali students of every level.
  • Handbook of Pali Literature, by Somapala Jayawardhana
    (Colombo: Karunaratne & Sons, Ltd., 1994). A guide, in dictionary
    form, through the Pali canon, with detailed descriptions of the major
    landmarks in the Canon.
  • An Analysis of the Pali Canon, Russell Webb, ed. (Kandy:
    Buddhist Publication Society, 1975). An indispensable “roadmap” and
    outline of the Pali canon. Contains an excellent index listing suttas by
    name.
  • Guide to Tipitaka, U Ko Lay, ed. (Delhi: Sri Satguru
    Publications, 1990). Another excellent outline of the Tipitaka,
    containing summaries of many important suttas.
  • Buddhist Dictionary, by Nyanatiloka Mahathera (Kandy:
    Buddhist Publication Society, 1980). A classic handbook of important
    terms and concepts in Theravada Buddhism.

Creative Commons License

Sutta Piμaka

in 1 Classical Pali,


(Five nik±yas, or collections)


1. D2gha-nik±ya [34 suttas; 3 vaggas, or chapters (each a book)]
(1) S2lakkhandavagga-p±1⁄4i (13 suttas)
(2) Mah±vagga-p±1⁄4i
(10 suttas)
(3) P±μikavagga-p±1⁄4i
(11 suttas)


2. Majjhima-nik±ya [152 suttas;15 vaggas; divided in 3 books,
5
vaggas each, known as paoo±sa (‘fifty’)]


(1) M3lapaoo±ssa-p±1⁄4i (the ‘root’ fifty)
1. M3lapariy±yavagga (10
suttas)
2. S2han±davagga (10 suttas)
3. Tatiyavagga (10 suttas)


4. Mah±yamakavagga (10 suttas)


5. C31⁄4ayamakavagga (10 suttas)
(2) Majjhimapaoo±sa-p±1⁄4i
(the ‘middle’ fifty)


6. Gahapati-vagga (10 suttas)
7. Bhikkhu-vagga (10 suttas)
8. Paribb±jaka-vagga (10 suttas)
9. R±ja-vagga (10 suttas)


10. Br±hmana-vagga (10 suttas)
(3) Uparipaoo±sa-p±1⁄4i
(means ‘more than fifty’)


11. Devadaha-vagga (10 suttas)
12. Anupada-vagga (10 suttas)
13. Suññata-vagga (10 suttas)
14. Vibhaaga-vagga (12 suttas)
15. Sa1⁄4±yatana-vagga (10 suttas)


3. Sa1⁄2yutta-nik±ya [2,904 (7,762) suttas; 56 sa1⁄2yuttas; 5 vaggas; divided
into 6 books]


(1) Sag±thavagga-sa1⁄2yutta-p±1⁄4i (11 sa1⁄2yuttas)
(2) Nid±navagga-sa1⁄2yutta-p±1⁄4i
(10 sa1⁄2yuttas)
(3) Khandavagga-sa1⁄2yutta-p±1⁄4i
(13 sa1⁄2yuttas)
(4) Sa1⁄4±yatanavagga-sa1⁄2yutta-p±1⁄4i
(10 sa1⁄2yuttas)
(5) Mah±vagga-sa1⁄2yutta-p±1⁄4i
Vol I ( 6 sa1⁄2yuttas)
(6) Mah±vagga-sa1⁄2yutta-p±1⁄4i
Vol II ( 6 sa1⁄2yuttas)


4. Aaguttara-nik±ya [9,557 suttas; in11 nip±tas, or groups, arranged purely
numerically; each
nip±ta has several vaggas; 10 or more suttas in
each
vagga; 6 books]


(1) Eka-Duka-Tika-nipata-p±1⁄4i (ones, twos, threes)
(2) Catukka-nipata-p±1⁄4i (fours)
(3) Pañcaka-nipata-p±1⁄4i (fives)
(4) Chakka-Sattaka-nipata-p±1⁄4i (sixes, sevens)


(5) Aμμhaka-Navaka-nipata-p±1⁄4i (eights, nines)
(6) Dasaka-Ekadasaka-nipata-p±1⁄4i (tens, elevens)


5. Khuddaka-nik±ya [the collection of small books, a miscellaneous gather-
ing of works in 18 main sections; it includes
suttas, compilations of
doctrinal notes, histories, verses, and commentarial literature that has
been incorporated into the Tipiμaka itself.; 12 books]


(1) Kuddhakap±tha,Dhammapada & Ud±na-p±1⁄4i


1. Kuddhakap±tha (nine short formulae and suttas, used as a training manual for
novice bhikkhus)
2. Dhammapada (most famous of all the books of the Tipiμaka; a collection of 423
verses in 26
vaggas)


3. Ud±na (in 8 vaggas, 80 joyful utterances of the Buddha, mostly in verses, with


some prose accounts of the circumstances that elicited the utterance)


(2) Itivuttaka, Suttanip±ta-p±1⁄4i
4. Itivuttaka (4 nip±tas, 112 suttas, each beginning, “iti vutta1⁄2 bhagavata” [thus was
said by the Buddha])
5. Suttanip±ta (5 vaggas; 71 suttas, mostly in verse; contains many of the best
known, most popular
suttas of the Buddha


(3) Vim±navatthu, Petavatthu, Therag±th± & Therig±th±-p±1⁄4i
6. Vim±navatthu (Vim±na means mansion; 85 poems in 7 vaggas about acts of
merit and rebirth in heavenly realms)
7. Petavatthu (4 vaggas, 51 poems describing the miserable beings [petas] born in
unhappy states due to their demeritorious acts)
8. Therag±th± (verses of joy and delight after the attainment of arahatship from 264
elder bhikkhus; 107 poems, 1,279
g±thas)
9. Therig±th± (same as above, from 73 elder nuns; 73 poems, 522 g±thas)


(4) J±taka-p±1⁄4i, Vol. I
(5) J±taka-p±1⁄4i, Vol II


10. J±taka (birth stories of the Bodisatta prior to his birth as Gotama Buddha; 547
stories in verses, divided into
nip±ta according to the number of verses required to
tell the story. The full J±taka stories are actually in the J±taka commentaries that
explain the story behind the verses.


(6) Mah±nidessa-p±1⁄4i
(7) C31⁄4anidessa-p±1⁄4i


11. Nidessa (commentary on two sections of Suttanip±ta)
Mah±nidessa: commentary on the 4th
vagga
C31⁄4anidessa: commentary on the 5th vagga and


the Khaggavis±oa sutta of the 1st vagga
(8) Paμisambhid±magga-p±1⁄4i


12. Paμisambhid±magga (an abhidhamma-style detailed analysis of the Buddha’s
teaching, drawn from all portions of the Vin±ya and Sutta Piμakas; three
vaggas,
each containing ten topics [kath±])


(9) Apad±na-p±1⁄4i, Vol. I
13. Apad±na (tales in verses of the former lives of 550 bhikkhus and 40 bhikkhunis)


(10) Apad±na, Buddhava1⁄2sa & Cariy±piμaka-p±1⁄4i


14. Buddhava1⁄2sa (the history of the Buddhas in which the Buddha, in answer to a
question from Ven. Sariputta, tells the story of the ascetic Sumedha and D2paakara
Buddha and the succeeding 24 Buddhas, including Gotama Buddha.)
15. Cariy±piμaka (35 stories from the J±taka arranged to illustrate the ten p±ram2)


(11) Nettippakarana, Peμakopadesa-p±1⁄4i


16. Nettippakarana (small treatise setting out methods for interpreting and explain-
ing canonical texts)
17. Peμakopadesa (treatise setting out methods for explaining and expanding the
teaching of the Buddha)


(12) Milindapañha-p±1⁄4i


18. Milinda-pañha (a record of the questions posed by King Milinda and the
answers by Ven. Nagasena; this debate took place ca. 500 years after the
mah±parinibb±na of the Buddha)


Abhidhamma Piμaka

[Seven sections of systematic, abstract exposition of all dhammas; printed in
12 books]

1. Dhammasaagao2
(enumeration of the
dhammas)

(1) Dhammasaagao2-p±1⁄4i

2. Vibhaaga-p±1⁄42
(distinction or analysis of
dhammas)

(2) Vibhaaga-p±1⁄42

3. Dh±tukath±
(discussion of elements; these 1st three sections form a trilogy that
must be digested as a basis for understanding Abhidhamma)

4. Puggalapaññatti
(designation of individuals; ten chapters: the 1st dealing with single
individuals, the 2nd with pairs, the 3rd with groups of three, etc.

(3) Dh±tukath±-Puggalapaññatti-p±1⁄42

5. Kath±vatthu-p±1⁄42
(points of controversy or wrong view; discusses the points raised and
settled at the 3rd council, held at the time of Aœoka’s reign, at Patna)

(4) Kath±vatthu-p±1⁄42

6. Yamaka-p±1⁄42
(book of pairs; a use of paired, opposing questions to resolve ambi-
guities and define precise usage of technical terms)

(5) Yamaka-p±1⁄42, Vol I
(6) Yamaka-p±1⁄42, Vol II
(7) Yamaka-p±1⁄42, Vol III

7. Paμμh±na
(book of relations; the elaboration of a scheme of 24 conditional
relations [paccaya] that forms a complete system for understanding
the mechanics of the entire universe of Dhamma)

(8) Paμμh±na-p±1⁄4i, Vol I
(9) Paμμh±na-p±1⁄4i, Vol II
(10) Paμμh±na-p±1⁄4i, Vol III
(11) Paμμh±na-p±1⁄4i, Vol IV
(12) Paμμh±na-p±1⁄4i, Vol V


















(1) P±r±jika-p±1⁄4i Bhikku
p±r±jik±
(expulsion) 4
saaghadises± (meetings of the Sangha) 13
aniyat± (indeterminate) 2
nissagiy± p±cittiy± (expiation with forfeiture) 30

(2) P±cittiya-p±1⁄4i
suddha p±cittiy±
(ordinary expiation) 92
p±tidesaniy± (confession re: alms food) 4
sekhiya (concerning etiquette & decorum) 75
adhikaraoasamath± (legal process) 7

(concludes with bhikkuni vinaya rules) ______
227

Bhikkhuni

8
17
0
30

166
8
75
7
______
311

















2. Khandaka [two books of rules and procedures]
(3) Mah±vagga-p±1⁄4i (10 sections [khandhakas]; begins with historical accounts of the


Buddha’s enlightenment, the first discourses and the early growth of the Sangha;
outlines the following rules governing the actions of the Sangha:
1. rules for admission to the order (upasampad±)
2. the
uposatha meeting and recital of the p±timokkha


3. residence during the rainy season (vassa)
4. ceremony concluding the
vassa, called pav±rao±
5. rules for articles of dress and furniture
6. medicine and food
7. annual distribution of robes (kaμhina)
8. rules for sick
bhikkhus, sleeping and robe material
9. mode of executing proceedings of the Sangha
10. proceedings in cases of schism


(4) C31⁄4avagga-p±1⁄4i (or Cullavagga) (12 khandakas dealing with further rules and proce-
dures for institutional acts or functions, known as
saaghakamma:
1. rules for dealing with offences that come before the Sangha
(saagh±disesa)


2. procedures for putting a bhikkhu on probation
3. procedures for dealing with accumulation of offences by a
bhikkhu
4. rules for settling legal procedures in the Sangha
5. misc. rules for bathing, dress, etc.
6. dwellings, furniture, lodging, etc.
7. schisms
8. classes of
bhikkhus and duties of teachers & novices
9. exclusion from the
p±timokkha
10. the ordination and instruction of bhikkhunis
11. account of the 1st council at R±jagaha
12. account of the 2nd council at Ves±li


3. Pariv±ra-p±1⁄4i [a summary of the vinaya, arranged as a
catechism for instruction and examination]


(5) Pariv±ra-p±1⁄4i The fifth book of vinaya serves as a kind of manual enabling the reader
to make an analytical survey of the whole of Vinaya Piμaka.


https://thewire.in/…/academics-activists-condemn-police-rs…/
[<>]

Academics, Activists Condemn Police, RSS Outfit Violence Against Dalits in Kerala’s Vadayampady


Dalits have been fighting against ‘a caste wall’ built around the
community space in their neighbourhood in Vadyampady for over a year
now.

Representative image. Credit: PTI

New Delhi: Around
50 academics and activists on Thursday released a statement condemning
the police and Rashtriya Swayamsevak Sangh-sponsored violence against
Dalits in Vadayampady in Kerala.

For over a year now, Dalits have
been fighting against ‘a caste wall’ built around the community space
in their neighbourhood in Vadyampady, east of Kochi.

On February
6, 2018, six RSS activists were arrested for allegedly threatening noted
Malayalam poet Kureepuzha Sreekumar in Kollam district when he was
returning after addressing a gathering at a function on February 5
night. Sreekumar had expressed his solidarity with Dalit protestors.


The issue was raised in the Kerala assembly on Tuesday, and chief
minister Pinarayi Vijayan’s office directed the police to take action
and conduct a probe into the incident.

Read the full text of the statement below.

§

Statement Condemning Violence Unleashed by the Police and the RSS Outfits Against Dalits in Vadayampady


We the undersigned express our grave concern over the brutal violence
unleashed by the State Police and the RSS outfits against the Dalits in
Vadayampady in Kerala. Dalits in Vadayampady are protesting over a year
now against the ‘Caste Wall’ built by the upper caste blocking Dalits
from entering into the common space/playground used by the public for
decades. The peaceful protest by Dalits against the wall of exclusion is
met with brutal attacks by the police force of the state commanded by
CPI-M led left government, as well as by the upper caste in the locality
led by the RSS. It is indeed shocking that the police manhandled and
arrested those who went to Vadayampady in solidarity, and also to
participate in Dalit Self Respect Convention, including well-known
activists and writers such as K.K. Kochu, K M Salim Kumar, C S Murali,
Mrudula Devi Saidharan, Dr. Dhanya Madhav, Dr. P G Hari, KK Baburaj, and
Gomathi Augustine of Pembillai Orumai.

Ironically, the police
acted as spectators when the RSS attacked the Dalit protesters. The
violence in Vadayampady is one among the several recent instances of the
police brutality and connivance in the RSS led onslaught against Dalit
protestors and media reporters in the state. It is alarming that even
the state police forces commanded by a left government is colluding with
the right wing religious extremists to protect the interest of the
upper caste, their illegal claims and acts of social segregation. This
and the subsequent inaction by the law enforcing agencies had enabled a
vacuum in law and order leading to physical and verbal assault against
poet Kureepuzha Sreekumar by the RSS outfits on his way back to his home
after declaring his solidarity with the Dalit protesters. We strongly
condemn the attack on Kureepuzha Sreekumar.

We are also concerned
about the cold response of the government and the left parties who
attempt to side-line the police violence as a ‘minor issue’. CPI-M and
other left parties in the government are supposed to be part of the
progressive forces of the country. But it is felt that the Dalit-Adivasi
agitators are often portrayed by even the dominant left as
Maoists/anarchists/terrorists in their attempt to strategically
delegitimise the Dalit-Adivasi Struggles. We are afraid that this would
result in the weakening of fight against various social injustices
while increasing the attack on the marginalised groups in the country.
The current Dalit struggle in Vadayampady which has been ongoing for
more than a year has roots in how Dalits, Adivasis and other
marginalized groups in Kerala have been discriminated against accessing
public places, and deprived of land and resources by both left and right
wing governments. We feel strongly than ever now that the situation of
state forces colluding with right wing religious forces unleashing
violence against Dalit protesters in Kerala is equally alarming that of
the cases of from elsewhere from the country and needs to be resisted.
We call forth all the progressive forces in the country and beyond to
contempt and challenge the increasing violence against the Dalits and
urge those agencies whose mandate to uphold the values and rights
promised in the constitution to take steps to bring the culprits before
the law in a befitting manner.

§

Signatories:

Ruth Manorama, National Convenor, National Federation of Dalit Women, Delhi
Anand Teltumbde, Writer, political analyst and civil rights activist with CPDR, Maharashtra
Gajendran Ayyathurai, Postdoctoral Fellow and Study Advisor, Centre
for Modern Asian Studies, University of Gottingen, Germany
Sharika Thiranagama, Assistant Professor, Department of Anthropology, Stanford University, United States
Virginius Xaxa, Professor of Eminence, Tezpur University, Assam
M. Kunhaman, Professor, TISS, Mumbai
Rupa Viswanath, Professor, Centre for Modern Asian Studies, University of Gottingen, Germany
A.K. Ramakrishnan, Professor, School of International Studies, JNU, Delhi
K. Satyanarayana, Professor, EFLU, Hyderabad
Sanal Mohan, Associate Professor, School of Social Sciences and Hon. Director, IUCSSRE MG University, Kerala
Asha Kowtal, General Secretary, Dalit Mahila Adhikar Manch
M. Amruth, Historian and Sociologist, KFRI, Thrissur, Kerala
T.M. Yesudasan, Retired Professor and Writer, Kerala
K.S. Madhavan, Writer, Associate Professor, Department of History, University of Calicut
Cynthia Stephen, Writer and Researcher
Sylvia Karpagam, Public health doctor and researcher.
Ravichandran Bhathran, Founder of Dalit Camera
Karthik Navayan Batulla, Writer, Human Rights Activist
Irfan Engineer, Director of CSSS, Mumbai
Sruthi Herbert, SOAS, University of London, United Kingdom
M.B. Manoj, Assistant Professor, Department of Malayalam, University of Calicut
Vikramaditya Thakur, Assistant Professor, University of Delaware, United States
Rekha Raj, Programme Manager-Women Rights, Amnesty International, Bengaluru
Rajesh Komath, Assistant Professor, School of Social Science, MG University, Kottayam
Parthasarathi Muthukaruppan, Assistant Professor, EFLU, Hyderabad
Sumeet Mhaskar, Associate Professor and Associate Dean of Student Affairs, O.P. Jindal Global University , Delhi.
Abhilash Thadathil, Assistant Professor, Centre for Development Studies, Thiruvananthapuram
Mythri Prasad-Aleyamma, Associate Fellow, Institute of Human Development, New Delhi
Anish Vanaik, Assistant Professor, O.P. Jindal Global University, Delhi
Varsha Ayyar, Assistant Professor, Centre for Labour Studies, TISS, Mumbai
T.V. Sajeev, Scientist, KFRI, Thrissur
Brahmaputhran, Daya Hospital, Thrissur
Prashanth Bansode, Associate Professor, Gokhale Institute of Politics and Economics, Pune
Satheesh Kumar, Assistant Professor, History, University College, Thiruvananthapuram
M.V. Bijulal, School of International Relations and Politics, MG University, Kottayam
N. Gopakumaran Nair, HoD, History, University College, Thiruvananthapuram
K.M. Sheeba, Associate Professor, Department of History, Sree Sankaracharya University, Kalady, Kerala
Dickens Leonard M, Guest faculty, Univ. of Hyderabad.
Mythri P.U., School of Distance Education, University of Calicut
Manju E.P. PhD Research Scholar, Univ. of Hyderabad
Sanjay Kumar Paswan, Independent research consultant for social sector agencies, Patna
R. Manohar, Regional Coordinator, Human Rights Defenders Alert India
Dr K. Babu Rao, Human Rights Forum, Hyderabad
Sukla Sen, Peace Activist, Mumbai
Subhash Gatade, New Socialist Initiative
Siddharth, Independent Researcher, Bengaluru
Jayaseelan Raj, Assistant Professor, Centre for Development Studies, Thiruvananthapuram, Kerala
Maya K.S, Writer, PhD Research Scholar, Christ College, University of Calicut, Kerala
Prameela, Assistant Professor, Sanskrit Sahitya, Sree Sankaracharya University, Kerala
Jentle Varghese, Guest Lecturer, Government College, Kottayam, Kerala
Chandran Komath, Assistant Professor, Government College, Kottayam, Kerala


Dalits
have been fighting against ‘a caste wall’ built around the community
space in their neighbourhood in Vadyampady for over a year now.
thewire.in
As long as elections are not conducted with Ballot Papers these
atrocities on 99% sarvajan Samaj including, SC/STs/OBCs/Converted
Religious Minorities will continue and also increase as the 1%
intolerant, cunning, crooked, number one terrorists of the world
violent, militant, ever shooting, lynching, lunatic, mentally retarded
chitpavan brahmins of RSS (Rakshasa Swayam Sevaks) who do not belong to
this nation as they have grabbed the Master Key by tampering the fraud
EVMs for Murderers of democratic institutions (Modi) and won elections
for the Brashtachar Jiyadha psychopaths (BJP).
AMERICAN SCIENTIST PROVES BRAHMINS ARE FOREIGNERS.

Posted on April 22, 2014

Prof. Vilas Kharat for Beyond Headlines

A
scientific research has concluded after extensive study of DNAs of
various castes in India that Brahmins are in fact foreigner to the
country they have been ruling for thousands of years. This three-part
article will bring out some of the interesting facts. It is written
by Prof. Vilas Kharat, Director, Dr. Babasaheb Ambedkar Research Centre,
New Delhi. – Editor

Michael Bamshad has published his DNA report
in ‘Human Genome’ in 2001 at an international level. Due to this DNA
report it is proved scientifically that the Brahmins are foreigners in
India but Brahmins are completely silent on this issue. However;
Mulnivasi Bahujan peoples must be aware of this report. The World has
now approved this fact that the Brahmins are foreigners in India. The
Brahmins have enslaved all Indians by creating ignorance among them.
However; now Brahmins can’t hide this fact that they are the foreigners
because this fact is now highlighted all over the World. A well known
scientist of Utah University named Michael Bamshad has tremendously
indebted the entire native Indians by publishing this report at an
international level.

Michael Bamshad is a famous American
scientist and he is the head of a famous research centre in America. He
is the head of the head of Department of Pediatrics, Eccles Institute of
Human Genetics, 15 North 2030 East, Room no. 2100, USA – 1999-2005. He
is also the head of Department of Pediatrics, University of Utah, and
Salt Lake City, Utah 84112, USA – 2001-2004. He has a deep study in
human genetics. Along with the DNA study on Indians, he has also done
his research on six different important topics.

Being young and
brilliant, Michael Bamshad was came to India to complete his DNA
research on the peoples here and presented very surprising findings in
front of the World.

After staying for about half decade in India,
he has done a tremendous work of finding the genetic origin of Indians.
The title of his report is – “Genetic evidence on the Origins of Indian
Caste Population”. He presented this scientific report on origin of the
Indians castes in 2001 in front of the World and the World too,
acclaimed his grand work. The Brahmin- Baniya media of India however
tried to hide this report from the general peoples so as to keep them
ignorant from this surprising report. With the help of the genetic
science, Indians also wanted to know as how Brahmins created the castes
and how they divided the majority of Indians into 6000 different castes
and how they ruled on them instead of being in minority? Not a single
Indian media tried to highlight this matter in front of the peoples.
However, the nationwide organization of BAMCEF created awareness all
over the country. RSS and its allied other Brahmanical organizations
tried to divert this issue unsuccessfully. One of their cunning tactics
is to kill the issue by neglecting it. The Brahmins in India didn’t
discuss a single word on this issue. They attempted to kill this
sensitive issue by neglecting it. However; they couldn’t succeed in it
because the nationwide organizations of BAMCEF and Bharat Mukti Morcha
had done a continuous nationwide awareness campaign on this matter. Now,
we have decided to hand over this report directly to the public. This
scientific research would improve their thinking on this reality.

There
are many interesting facts in the report of Michael Bamshad along with
some scientific terms. The Indians should try to understand those terms
very clearly. DNA can be divided into 4 different types: (1) Nuclear
DNA, (2) Mitochondrial DNA, (3) X Chromosomal DNA and (4) Y Chromosomal
DNA.

In case of the nuclear DNA, the DNA of parents is inherited
into their offspring. The report of this DNA only is held significant in
the court cases. The court case of Mr. N. D. Tiwari was solved by the
respective court on this basis only and he was found guilty. We must
know about the mitochondrial DNA too. At the time of origin of human
beings, the regional DNA gets codified into that DNA. On this basis
only, they found similarity in DNA of all the aboriginal Indians divided
into 6000 different castes. Not even this but they also found matching
of DNA of the converted peoples with those different caste peoples. The
DNA of 85% aboriginal Indians didn’t matched that with the minority of
the Brahmins, Kshatriyas and Vaishyas. However; DNA of the Brahmins,
Kshatriyas and Vaishyas matched completely among their own peoples. It
does mean that, the DNA of 1750 castes belonging to the Scheduled
Castes, of 750 castes among the Scheduled Tribes and about 5000 Castes
among the Other Backward Castes didn’t matched that with the Brahmins at
all. Thus, this DNA report proclaims that, the higher Castes (i.e. the
Brahmins, Kshatriyas and Vaishyas) are not the original residents of
India but they are the foreigners.

Michael Bamshad is a famous
international personality. He had written a letter legally to the Indian
Government seeking for permission to do DNA research in India. The
Indian Government had given him permission too. He had done his research
in the Defense Research Development Organization (DRDO), Hyderabad. The
Indian Government had given him not only permission to do his research
but also given a team with him. Michael Bamshad himself was associated
with the group of 18 scientists. Along with 6 Indian Universities, 7
American scientific organizations were also involved in this research.

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