Discovery of Metteyya the Awakened One with Awareness Universe(FOAINDMAOAU)
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 116 CLASSICAL LANGUAGES in BUDDHA'S own Words through http://sarvajan.ambedkar.orgat 668, 5A main Road, 8th Cross, HAL 3rd Stage, Punya Bhumi Bengaluru- Magadhi Karnataka State -PRABUDDHA BHARAT

August 2020
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LESSON 3258 Thu 30 Jan 2020 Free Online NIBBANA TRAINING from KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN PEACE and ETERNAL BLISS AS FINAL GOAL VOICE of ALL ABORIGINAL AWAKENED SOCIETIES (VoAAAS) Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make India Buddhist) All Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha Bharatmay karunge.” (We will make world Prabuddha Prapanch) THE BUDDHA AND HIS DHAMMA by Dr. B. R. Ambedkar Mahāsatipaṭṭhāna Sutta — Attendance on awareness — with best animated Buddha image in22) Classical Chinese (Simplified)-古典中文(简体),
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
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LESSON 3259  Fri 31 Jan 2020




Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make India Buddhist)

All Aboriginal  Awakened Societies Thunder ” Hum Prapanch Prabuddha Bharatmay karunge.” (We will make world Prabuddha Prapanch)



by Dr. B. R. Ambedkar

Mahāsatipaṭṭhāna Sutta — Attendance on awareness — with best animated Buddha image in…/00ambe…/ambedkar_buddha/03_01.html

Book Three, Part I—His Place in His Dhamma

1. *The Buddha claimed no place for Himself in His Own Dhamma* — 2.
*The Buddha did not promise to give salvation. He said He was Marga Data
(Way Finder) and not Moksha Data (Giver of Salvation)* — 3. *The
Buddha did not claim any Divinity for Himself or for His Dhamma. It was
discovered by man for man. It was not a Revelation*

§ 1. The Buddha claimed no place for Himself in His own Dhamma

1. Christ claimed to be the Prophet of Christianity.
2. He further claimed that he was the Son of God.
3. Christ also laid down the condition that there was no salvation
for a person unless he accepted that Christ was the Son of God.

4. Thus Christ secured a place for Himself by making the salvation of
the Christian depend upon his acceptance of Christ as the Prophet and
Son of God.
5. Mohammad, the Prophet of Islam, claimed that he was a Prophet sent by God.
6. He further claimed that no one could get salvation unless he accepted two other conditions.
7. A seeker of salvation in Islam must accept that Mohammad is the Prophet of God.
8. A seeker after salvation in Islam must further accept that he is the last prophet.
9. Salvation in Islam is thus ensured only to those who accept these two conditions.
10. Mohammad thus secured a place for Himself by making the
salvation of the Muslim depend upon his acknowledgement of Mohammed as
the Prophet of God.
11. No such condition was ever made by the Buddha.
12. He claimed that he was no more than the natural son of Suddhodana and Mahamaya.
13. He carved for himself no place in his religion by laying down
any such conditions regarding himself for salvation as Jesus and
Mahommad did.
14. That is the reason why we are left to know so little about himself even though abundant material was available.
15. As is known, the first Buddhist congregation was held soon after the death of the Buddha at Rajagraha.
16. Kassyappa presided over the congregation. Anand, Upali and many
others who belonged to Kapilavatsu and who wandered with him wherever
he went, and were with him till his death, were present.
17. But what did Kassyappa the President do?
18. He asked Anand to repeat the Dhamma and put the question to the
congregation, “Is this right?” They answered in the affirmative. And
Kassyappa then closed the question.
19. Thereafter he asked
Upali to repeat the Vinaya and put the question to the congregation, ”
Is this right ?” They answered in the affirmative. Kassyappa then closed
the question.
20. Kassyappa then should have put the third
question to someone present in the congregation to record some important
incidents in the life of the Buddha.
21. But Kassyappa did not. These were the only two questions with which he thought the Sangh was concerned.
22. If Kassyappa had collected the record of the Buddha’s life we
would have had today a full-fledged biography of the Buddha.
23. Why did it not strike Kassyappa to collect the record about the Buddha’s life?
24. It could not be indifference. The only answer one can give is
that the Buddha had carved no niche for himself in his religion.
25. The Buddha and his religion were quite apart.
26. Another illustration of the Buddha keeping himself out of his
religion is to be found in his refusal to appoint a successor.
27. Twice or thrice the Buddha was requested by his followers to appoint a successor.
28. Every time the Buddha refused.
29. His answer was, “The Dhamma must be its own successor.
30. “Principle must live by itself, and not by the authority of man.
31. “If principle needs the authority of man, it is no principle.
32. “If every time it becomes necessary to invoke the name of the
founder to enforce the authority of Dhamma, then it is no Dhamma.”
33. Such was the view he took of his own position regarding his Dhamma.

§ 2. The Buddha did not promise to give Salvation. He said He was Marga
Data (Way Finder) and not Moksha Data (Giver of Salvation)

1. Most religions are described as revelations. But the Buddha’s religion is not a revelation.
2. A revealed religion is so called because it is a message of God
to His creatures to worship their maker (i.e., God) and to save their
3. Often the message is sent through a chosen individual
who is called a prophet, to whom the message is revealed and who reveals
it to the people. It is then called Religion.
4. The obligation of the prophet is to ensure salvation to the faithful.
5. Salvation of the faithful means the saving of their souls from
being sent to hell, provided they obey God’s commands and recognise the
prophet as his messenger.
6. The Buddha never claimed that he was a prophet or a messenger of God. He repudiated any such description.
7. A more important point than this is that his religion is a
discovery. As such, it must be sharply distinguished from a religion
which is called Revelation.
8. His religion is a discovery in
the sense that it is the result of inquiry and investigation into the
conditions of human life on earth; and understanding of the working of
human instincts with which man is born; the moulding of his instincts
and dispositions which man has formed as a result of history and
tradition, and which are working to his detriment.
9. All
prophets have promised salvation. The Buddha is the one teacher who did
not make any such promise. He made a sharp distinction between a moksha
data and a marga data, one who gives salvation and one who only shows
the way.
10. He was only a marga data. Salvation must be sought by each for himself by his own effort.
11. He made this very clear to the Brahmin Moggallana in the following Sutta.
12. “Once the Exalted One was staying at Shravasti, in the East Park, at the [multi-]storeyed house of Migara’s mother.
13. “Then the Brahmin Moggallana, the accountant, came to the
Exalted One and gave him friendly greeting, and after the exchange of
courtesies sat down at one side. So seated, the Brahmin Moggallana, the
accountant, said this to the Exalted One:
14. “‘Just as, Master
Gautama, one gets a gradual view of this [multi-]storeyed house, a
progress, a graduated path, and so on right up to the last step of the
stairs, just so is the progressive training of us Brahmins: that is to
say, in our course of study in the Vedas.’
15. “‘Just as in a
course of archery, Gautama, with us the Brahmins, the training, the
progress, the approach is step by step; for instance, in counting.’

16. “‘When we take a private pupil we make him count thus: ‘One one,
twice two, thrice three, four times four, and so on up to a hundred.’
Now is it possible. Master Gautama, for you to point to a similar
progressive training on the part of your followers in your Dhamma?’

17. “‘It is so, Brahmin. Take the case, Brahmin, of a clever
horse-trainer. He takes a thoroughbred in hand, gives him his first
lesson with bit and bridle, and then proceeds to the further course.’
18. “‘Just so, Brahmin, the Tathagata takes in hand a man who is to
be trained and gives him his first lesson, thus: ‘Come thou, brother!
Be virtuous. Abide, constrained by the restraint of the obligation.’
19. ‘Become versed in the practice of right behaviour; seeing
danger in trifling faults, do you undertake the training and be a pupil
in the moralities.’
20. “‘As soon as he has mastered all that,
the Tathagata gives him his second lesson, thus: ‘Come thou brother!
Seeing an object with the eye, be not charmed by its general appearance
or its details.’
21. “‘Persist in the restraint of that
dejection that comes from craving, caused by the sense of sight
uncontrolled–these ill states, which would overwhelm one like a flood.
Guard the sense of sight, win control over the sense of sight.’

22. “‘And so do with the other organs of sense. When you hear a sound
with the ear, or smell a scent with the nose, taste a taste with the
tongue, or with body touch things tangible, and when with mind you are
conscious of a thing, be not charmed with its general appearance or its
23. “‘As soon as he has mastered all that, the
Tathagata gives him a further lesson, thus: ‘Come thou, brother! Be
moderate in eating; earnest and heedful do you take your food, not for
sport not for indulgence, not for adding personal charm or comeliness to
body, but do it for body’s stabilising, for its support, for protection
from harm, and for keeping up the practice of the righteous life, with
this thought: ‘I check my former feeling. To no new feeling will I give
rise, that maintenance and comfort may be mine.’
24. “‘Then,
Brahmin, when he has won restraint in food, the Tathagata gives him a
further lesson thus: ‘Come thou, brother! Abide given to watchfulness.
By day, when walking or sitting, cleanse your heart from things that may
hinder you. By night spend the first watch walking up and down or
sitting, and do likewise. By night in the second watch, lie down on the
right side in the posture of a lion, and placing one foot upon the
other, mindful and self-possessed, set your thoughts on the idea of
exertion. Then in the third watch of the night rise up, and walking up
and down, or sitting, cleanse the heart of things that may hinder.’

25. “‘Then, Brahmin, when the brother is devoted to watchfulness,
the Tathagata gives him a further lesson, thus: ‘Come thou, brother!
Be possessed of mindfulness and self-control. In going forth or going
back, have yourself under control. In looking forward or looking back,
in bending or relaxing, in wearing robes or carrying robe and bowl, in
eating, chewing, tasting, in easing yourself, in going, standing,
sitting, lying, sleeping or waking, in speaking or keeping silence have
yourself under control.’
26. “‘Then Brahmin, when he is
possessed of self-control, the Tathagata gives him a further lesson
thus: ‘Come thou, brother! Seek out a secluded lodging, a forest or
root of a tree, a mountain or a cave or a mountain grotto, a charnel
field, a forest retreat, the open air, a heap of straw.’ And he does so.
And when he has eaten his food he sits down crosslegged, and keeping
his body straight up, he proceeds to practise the four ecstacies.’

27. “‘Now, Brahmin, for all brothers who are pupils, who have not yet
attained mastery of mind, who abide aspiring, for such is the manner of
my training.’
28. “‘But as to those brethren who are arhants,
who have destroyed the asavas, who have lived the life, done their task,
laid down the burden, won their own salvation, utterly destroyed the
fetters of becoming, and are released by the perfect insight, for such
as those these things are conducive to ease in the present life and to
mindful self-control as well.’
29. “When this was said, the Brahmin Moggallana, the accountant, said to the Exalted One :
30. “‘But tell me, Master Gautama. Do the disciples of the worthy
Gautama,–do all of them win the absolute perfection which is Nibbana,
or do some fail thus to attain?’
31. “Some of my disciples, Brahmin, thus advised and trained by me, do so attain. Others do not.”
32. “But what is the reason, Master Gautama? What is the cause,
Master Gautama? Here we have Nibbana. Here we have the Path to Nibbana.
Here we have the worthy Gautama as instructor. What is the reason, I
say, why some disciples thus advised and trained do attain, while
others do not attain?”
33. “That, Brahmin, is a question that I
will answer. But first do you answer me this, so far as you think fit.
Now how say you. Brahmin–Are you well skilled in the road to
34. “I am, master, Skilled indeed am I in the road to Rajagraha!’
35. “Well, thus instructed, thus advised, he takes the wrong road, and off he goes with his face set to the west.
36. “Then a second man comes up with the same request, and you give
him the same instructions. He follows your advice and comes safe to
37. “‘That is my business?’
38. “‘What do I in the matter. Brahmin? The Tathagata is one who only shows the way.’
39. Here is a full statement that he does not promise salvation. He only shows the way.
40. Besides, what is salvation?
41. With Mohammad and Jesus, salvation means saving the soul from being sent to hell, by the intercession of the Prophet.
42. With Buddha, salvation means Nibbana, and Nibbana means control of passions.
43. What promise of salvation can there be in such a Dhamma?

§ 3. The Buddha did not Claim any Divinity for himself or for his
Dhamma. It was discovered by man for man. It was not a Revelation
1. Every founder of religion has either claimed divinity for himself or for his teachings.
2. Moses, although he did not claim for himself any divine origin,
did claim divine origin for his teachings. He told his followers that if
they wished to reach the land of milk and honey they must accept the
teachings, because they were the teachings of Jehovah the God.

3. Jesus claimed divinity for himself. He claimed that he was the Son
of God. Naturally His teachings acquired a divine origin.
4. Krishna said that he was God himself, and the Gita was his own word.
5. The Buddha made no such claim, either for himself or his Sasana.
6. He claimed that he was one of the many human beings and his message to the people was the message of man to man.
7. He never claimed infallibility for his message.
8. The only claim he made was that his message was the only true way to salvation as he understood it.
9. It was based on universal human experience of life in the world.
10. He said that it was open to anyone to question it, test it, and find what truth it contained.
11. No founder has so fully thrown open his religion to such a challenge.

in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,

03)Magadhi Prakrit,

04) Classical Hela Basa (Hela Language),

05) Classical Pāḷi

06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans

09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,
13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical  Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,
19) Classical  Catalan-Català clàssic
20) Classical Cebuano-Klase sa Sugbo,

21) Classical Chichewa-Chikale cha Chichewa,

22) Classical Chinese (Simplified)-古典中文(简体),

23) Classical Chinese (Traditional)-古典中文(繁體),

24) Classical Corsican-Corsa Corsicana,

25) Classical  Croatian-Klasična hrvatska,

26) Classical  Czech-Klasická čeština,
27) Classical  Danish-Klassisk dansk,Klassisk dansk,

28) Classical  Dutch- Klassiek Nederlands,
29) Classical English,Roman
30) Classical Esperanto-Klasika Esperanto,

31) Classical Estonian- klassikaline eesti keel,

32) Classical Filipino klassikaline filipiinlane,
33) Classical Finnish- Klassinen suomalainen,

34) Classical French- Français classique,

35) Classical Frisian- Klassike Frysk,

36) Classical Galician-Clásico galego,
37) Classical Georgian-კლასიკური ქართული,
38) Classical German- Klassisches Deutsch,
39) Classical Greek-Κλασσικά Ελληνικά,
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
41) Classical Haitian Creole-Klasik kreyòl,

42) Classical Hausa-Hausa Hausa,
43) Classical Hawaiian-Hawaiian Hawaiian,

44) Classical Hebrew- עברית קלאסית
45) Classical Hmong- Lus Hmoob,

46) Classical Hungarian-Klasszikus magyar,

47) Classical Icelandic-Klassísk íslensku,
48) Classical Igbo,Klassískt Igbo,

49) Classical Indonesian-Bahasa Indonesia Klasik,

50) Classical Irish-Indinéisis Clasaiceach,
51) Classical Italian-Italiano classico,
52) Classical Japanese-古典的なイタリア語,
53) Classical Javanese-Klasik Jawa,
54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
55) Classical Kazakh-Классикалық қазақ,

56) Classical Khmer- ខ្មែរបុរាណ,
57) Classical Korean-고전 한국어,

58) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),

59) Classical Kyrgyz-Классикалык Кыргыз,
60) Classical Lao-ຄລາສສິກລາວ,
61) Classical Latin-LXII) Classical Latin,

62) Classical Latvian-Klasiskā latviešu valoda,

63) Classical Lithuanian-Klasikinė lietuvių kalba,

64) Classical Luxembourgish-Klassesch Lëtzebuergesch,

65) Classical Macedonian-Класичен македонски,
66) Classical Malagasy,класичен малгашки,
67) Classical Malay-Melayu Klasik,

68) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,

69) Classical Maltese-Klassiku Malti,
70) Classical Maori-Maori Maori,
71) Classical Marathi-क्लासिकल माओरी,
72) Classical Mongolian-Сонгодог Монгол,

73) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),

74) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
75) Classical Norwegian-Klassisk norsk,

76) Classical Pashto- ټولګی پښتو

77) Classical Persian-کلاسیک فارسی
78) Classical Polish-Język klasyczny polski,

79) Classical Portuguese-Português Clássico,
80) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
81) Classical Romanian-Clasic românesc,
82) Classical Russian-Классический русский,
83) Classical Samoan-Samoan Samoa,

84) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्

85) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,

86) Classical Serbian-Класични српски,
87) Classical Sesotho-Seserbia ea boholo-holo,
88) Classical Shona-Shona Shona,
89) Classical Sindhi,
90) Classical Sinhala-සම්භාව්ය සිංහල,
91) Classical Slovak-Klasický slovenský,
92) Classical Slovenian-Klasična slovenska,
93) Classical Somali-Soomaali qowmiyadeed,
94) Classical Spanish-Español clásico,
95) Classical Sundanese-Sunda Klasik,
96) Classical Swahili,Kiswahili cha Classical,
97) Classical Swedish-Klassisk svensk,
98) Classical Tajik-тоҷикӣ классикӣ,
99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
100) Classical Telugu- క్లాసికల్ తెలుగు,
101) Classical Thai-ภาษาไทยคลาสสิก,
102) Classical Turkish-Klasik Türk,
103) Classical Ukrainian-Класичний український,
104) Classical Urdu- کلاسیکی اردو
105) Classical Uzbek-Klassik o’z
106) Classical Vietnamese-Tiếng Việ

107) Classical Welsh-Cymraeg Clasurol,
108) Classical Xhosa-IsiXhosa zesiXhosa,
109) Classical Yiddish- קלאסישע ייִדיש

110) Classical Yoruba-Yoruba Yoruba,

111) Classical Zulu-I-Classical Zulu

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Awakeness Practices

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:

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.


Positive Buddha Vacana — The words of the Buddha — Interested in All
Suttas  of Tipitaka as Episodes in visual format including 7D laser
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Please Visit:
Maha-parinibbana Sutta — Last Days of the Buddha

The Great Discourse on the Total Unbinding

This wide-ranging sutta, the
longest one in the Pali canon, describes the events leading up to,
during, and immediately following the death and final release
(parinibbana) of the Buddha. This colorful narrative contains a wealth
of Dhamma teachings, including the Buddha’s final instructions that
defined how Buddhism would be lived and practiced long after the
Buddha’s death — even to this day. But this sutta also depicts, in
simple language, the poignant human drama that unfolds among
the Buddha’s many devoted followers around the time of the death of their beloved teacher.
Mahāsatipaṭṭhānasuttaṃ (Pali) - 2 Kāyānupassanā ānāpānapabbaṃ

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Science-Techno-Politico-Socio Transformation and Economic Emancipation
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Practice Insight Meditation in all postures of the body - Sitting, standing, lying, walking, jogging, cycling, swimming, martial arts etc., for health mind in a healthy body.

a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as
Classical Magahi Magadhi/Classical Chandaso language/Magadhi Prakrit/Classical Hela Basa (Hela Language)/Classical Pali which are the same. Buddha spoke in Magadhi. All the 7111 languages and dialects are off shoot of Classical
Magahi Magadhi. Hence all of them are Classical in nature (Prakrit) of
Human Beings, just like all other living spieces have their own natural
languages for communication. 111 languages are translated by

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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 in 111 Classical languages.

Rendering exact translation as a lesson of this
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propagation entitles to become a Stream
Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal

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