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September 2007
« Aug   Oct »
8-12-2007-“for the gain of the many, for the welfare of the many.”
Filed under: General
Posted by: site admin @ 11:26 am

 “for the gain of the many, for the welfare of the many.”

Online edition of India’s National Newspaper
Friday, September 28, 2007

Get to know the results in a jiffy

on 30-09-07 14:00 and 17:00Hrs< ?xml:namespace prefix = o ns = “urn:schemas-microsoft-com:office:office” />

Special Correspondent

Bangalore: For the first time, people of the State can get to see results of the urban local bodies online, minutes after they are announced.

State Election Commissioner M.R. Hegde told presspersons that the commission and the National Information Centre (NIC) officials would announce the results from the commission’s office here. Mr. Hegde said the NIC had commended the State Election Commission for implementing such a measure for the first time in the country. The results can be accessed at The returning officers have been asked to send the results to the commission soon after the counting is completed.

Most results would be out by 2 p.m. and that of the palikes by 5 p.m. on September 30. He said that Chief Election Commissioner N. Gopalaswami had suggested that other States emulate Karnataka. Later, Andhra Pradesh and Madhya Pradesh took the aid of the State Election Commission and used the software developed by it, he added.

28 Gomti Nagar allotments illegal

Special Correspondent

Inquiry committee recommends cancellation, legal action

Among the beneficiaries are politicians and bureaucrats

Plea challenging panel’s recommendation filed in High Court

LUCKNOW: The controversial allotment of plots to influential persons during the Samajwadi Party regime has come to the fore again with allotments to 28 persons, including relatives of powerful politicians and bureaucrats, in Vipul Khand (Gomti Nagar) by the Lucknow Development Authority being declared illegal. The allotments were made in 2004-2005 when Mulayam Singh was the Chief Minister of Uttar Pradesh.

The inquiry committee headed by Lucknow Divisional Commissioner Vijay Shankar Pandey submitted its report to the Government on Wednesday. In his report, Mr. Pandey has suggested that the allotments be cancelled and legal action initiated.

Mr. Pandey, who is a member of the U.P. IAS Action Group responsible for identifying the most corrupt bureaucrats, has, in his findings, indicted the then LDA Vice-Chairman B. B. Singh (presently under suspension), the then Secretaries of LDA, Rekha Gupta and Vijay Yadav, former LDA joint secretary J. B. Singh and former Housing Commissioner K. L. Meena. He has recommended action against them. However, the Government is no hurry to initiate action on the report and is looking into the legal implications of the move. A senior official of the Chief Minister’s Office said the law department was being consulted. Among the beneficiaries of LDA’s largesse in the form of plots ranging from 300 square metres to 540 square metres were Anita Singh, Special Secretary to the former CM, Shivi Kumar, daughter of Anil Kumar, Principal Secretary to the former CM, and R.C.S. Rawat, father-in-law of Samajwadi Party MP and Mr. Mulayam Singh’s son, Akhilesh Singh Yadav. Ms. Singh was the most powerful bureaucrat in the CM’s Office during the Mulayam regime.

Saroj Chaudhary, wife of former Revenue Minister, Ambika Chaudary, former Chief Town Planner of LDA, C. P. Sharma, former SSP of Lucknow, Navneit Sikera, and the daughters of then Lucknow Divisional Commissioner, R. K.Mittal, and former District Magistrate of Lucknow, R. N. Tripathi were also in the list of allottees.

Four members of the same family belonging to Etawah were the other allottees, as was a close relative of former LDA Vice-Chairman B. B. Singh. Mr. Singh was the District Magistrate of Etawah (Mulayam Singh’s home district) before he was brought in as LDA V-C by the former CM in 2004.

Informed sources said in some cases the allotments were either made on the very same day of submission of the application form to LDA, or the next day. In the case of one allottee, the application was submitted on December 16, 2004, and the allotment was cleared the same day. A relative of a senior bureaucrat submitted the application form on May 4, 2005, and the allotment was cleared on May 5, 2005, sources said.

PTI adds:

An application was moved before the Lucknow Bench of the Allahabad High Court on Thursday seeking quashing of a probe panel’s report recommending cancellation of allotment of plots .

comments (0)
7-12-2007-The Awakened One-Samyutta Nikaya-The Grouped Discourses
Filed under: General
Posted by: site admin @ 11:05 am

The Awakened One

Kindly visit:

Lord Siddhartha Gautama Buddha


The Grouped Discourses


The Samyutta Nikaya, the third division of the Sutta Pitaka, contains 2,889 suttas grouped into five sections (vaggas). Each vagga is further divided into samyuttas, each of which in turn contains a group of suttas on related topics. The samyuttas
are named according to the topics of the suttas they contain. For
example, the Kosala Samyutta (in the Sagatha Vagga) contains suttas
concerning King Pasenadi of Kosala; the Vedana Samyutta (in the
Salayatana Vagga) contains suttas concerning feeling (vedana); and so on.

An excellent modern print translation of the complete Samyutta Nikaya is Bhikkhu Bodhi’s The Connected Discourses of the Buddha: A New Translation of the Samyutta Nikaya (Boston: Wisdom Publications, 2000; originally published in two volumes, but now available in a single volume). A fine anthology of selected suttas is Handful of Leaves (Vol. 2), by Thanissaro Bhikkhu (distributed by the Sati Center for Buddhist Studies).

The suttas are numbered here by samyutta (chapter) and sutta,
with the suttas numbered sequentially from the start of each samyutta,
using as a guide the Rhys Davis & Woodward
PTS English translations of the Samyutta Nikaya (The Book of the Kindred Sayings).
The braces {} that follow each sutta and samyutta title contain the
corresponding volume and starting page number, first in the PTS
romanized Pali edition of the Samyutta Nikaya, then in Bhikkhu Bodhi’s Connected Discourses of the Buddha (”CDB”). The translator appears in the square brackets [].

35) Hausa

The tada Daya

Kirki ziyarar:

Ubangiji Siddhartha Gautama Buddha


The harhada ƙawãtaccen zance

The Samyutta Nikaya, na uku rabo daga cikin Sutta Pitaka, ya ƙunshi 2.889 suttas harhada cikin biyar sassan (vaggas). Kowane vagga ne kara zuwa kashi samyuttas, kowanne daga abin da bi da bi ya ƙunshi wata ƙungiya daga suttas a related topics. The samyuttas suna suna, bisa ga batutuwa na suttas suna dauke. Alal misali, Kosala Samyutta (a cikin Sagatha Vagga) ya ƙunshi suttas bisa King Pasenadi na Kosala. da Vedana Samyutta (a cikin Salayatana Vagga) ya ƙunshi suttas bisa ji (vedana); da sauransu.

m zamani buga translation na complete Samyutta Nikaya ne Bhikkhu Bodhi
ta hade ƙawãtaccen zance na Buddha: A New Translation na Samyutta Nikaya
(Boston: hikima Publications, 2000, asali da aka buga a biyu kundin,
amma yanzu akwai a cikin wani aure girma).
A m anthology na zabi suttas ne dintsi na ganye (Vol. 2), da Thanissaro Bhikkhu (rarraba ta Sati Center for Buddhist Nazarin).

suttas an ƙidaya nan da samyutta (sura) da kuma sutta, tare da suttas
ƙidaya sequentially daga farkon kowane samyutta, ta yin amfani da
matsayin mai shiryarwa da Rhys Davis & Woodward PTS English
translations na Samyutta Nikaya (The littafin da danginku Sayings).
braces {} wanda ya bi kowace sutta da samyutta suna dauke da daidai
girma da kuma lokacin da na fara page number, na farko a cikin PTS
romanized Pali edition na Samyutta Nikaya, to, a Bhikkhu Bodhi ta da
alaka ƙawãtaccen zance na Buddha ( “CDB”).
The fassara bayyana a square brackets [].

36) Classical Hawaiian

36) panina Hawaiian

Aoi hoala ae lakou i hana

Mai makaikai:

Ka Haku Siddhartha Gautama Buddha


Ka Hoʻohui ‘e kamailio

Ka Samyutta Nikaya, i ke kolu o ka papa o ka Sutta Pitaka, he 2.889 suttas Hoʻohui ‘iloko o elima pauku (vaggas). Kela
vagga mea hou puunaueia i samyuttas, kela mea keia mea o na mea ma ka
huli he i ka hui o na suttas ma nā kumuhana apau loa.
Na samyuttas ua kapaʻia e like me nā kumuhana apau loa o ka suttas iloko ona. No ka mea, laʻana, ka mea Kosala Samyutta (i loko o ka Sagatha Vagga) loaʻa suttas no ke alii Pasenadi o Kosala; ka Vedana Samyutta (i loko o ka Salayatana Vagga) loaʻa suttas no e manao ana (vedana); a laila.

maikaʻi kēia puka unuhi o ka pau Samyutta Nikaya no Bhikkhu Bodhi i ka
pili ana e kamailio nei o ka Buddha: A New Translation o ka Samyutta
Nikaya (Boston: ka naʻauao Publications, 2000, kope paʻiʻia ma nā puke,
aka, ano, i loaʻa i loko o ka hoʻokahi buke).
A ke olonā anthology o koho suttas, oia kauwahi o ka lau (Vol. 2), e
Thanissaro Bhikkhu (māhele ma ka Sati Center no Buddhist Haʻawina).

suttas ua heluʻia maʻaneʻi ma ka samyutta (mokuna) a me ka sutta, a me
na suttas helu sequentially mai ka hoʻomaka ‘ana o kela a me keia
samyutta, ho ohana e like me ke alakai a ka Rhys Davis & Woodward
PTS English unuhi o ka Samyutta Nikaya (The Book o ka ohana’ōlelo).
koo {} i hahai ma muli o kela a me keia sutta a me ka samyutta ke
kuleana i loko o ka AYEIE ka leo a me ka hoʻomakaʻaoʻao helu, mua i loko
o ka PTS romanized Pali paiia o ka Samyutta Nikaya, alaila, ma ka
Bhikkhu Bodhi ka pili ana e kamailio nei o ka Buddha ( “CDB”).
Ka unuhiʻia ma loko o ka hale brackets [].

37) Classical Hebrew

37) עברית קלאסית

The One מתעורר

ביקור חביב:

לורד סידהרתא גאוטמה בודהה


שיח המקובצים

Samyutta Nikaya, החטיבה השלישית של Sutta Pitaka, מכיל 2889 suttas מקובצי חמישה סעיפים (vaggas). כל vagga מחולק נוספת לתוך samyuttas, שכל אחד מהם בתורו מכיל קבוצת suttas על נושאים קשורים. Samyuttas נקרא על פי הנושאים של suttas שהם מכילים. לדוגמה, Kosala Samyutta (ב Sagatha Vagga) מכיל suttas בדבר המלך Pasenadi של Kosala; ןוךאנה Samyutta (ב Salayatana Vagga) מכיל suttas בנוגע מרגיש (ןוךאנה); וכולי.

הדפסה מודרני מצוין של Nikaya Samyutta המלא הוא שיח ההתחברות של Bhikkhu
בודהי של הבודהה: A New תרגום של Samyutta Nikaya (בוסטון: פרסומי חוכמה,
2000; פורסם במקור בשני כרכים, אבל עכשיו זמין בכרך אחד).
אנתולוגיה קנס של suttas הנבחר הוא חופן עלי (Vol. 2), על ידי Thanissaro Bhikkhu (מופץ על-ידי מרכז סאטי ללימודים בודהיסטים).

ממוספרים כאן samyutta (פרק) ו Sutta, עם suttas ממוספרים ברצף מההתחלה של
כל samyutta, באמצעות כמדריך התרגומים רייס דיוויס וודוורד PTS האנגלית של
Samyutta Nikaya (ספר של פתגמים Kindred).
{} שעוקבת זה Sutta וכותרת samyutta להכיל את הנפח המקביל ומספר עמוד
מתחיל, ראשון PTS Romanized מהדורה פאלי של Samyutta Nikaya, אז בשיח
ההתחברות של Bhikkhu בודהי של בודהה ( “CDB”).
המתרגם מופיע בסוגריים מרובעים [].

38) Classical Hindi

38) शास्त्रीय हिन्दी


कृपया यात्रा:

भगवान सिद्धार्थ गौतम बुद्ध


इकट्ठे सत्संग

संयुक्त निकाय, सुत्त Pitaka के तीसरे डिवीजन, 2,889 suttas पांच वर्गों (vaggas) में बांटा शामिल हैं। प्रत्येक vagga आगे samyuttas, जिनमें से प्रत्येक बदले में संबंधित विषयों पर suttas के एक समूह में शामिल है में विभाजित है। samyuttas suttas वे होते हैं के विषयों के अनुसार नाम हैं। उदाहरण के लिए, कोशल Samyutta (Sagatha Vagga में) कोशल के राजा के विषय में Pasenadi suttas होता है; Vedana Samyutta (Salayatana Vagga में) लग रहा है (Vedana) के विषय में suttas होता है; और इसी तरह।

संयुक्त निकाय का एक उत्कृष्ट आधुनिक प्रिंट अनुवाद है भिक्खु बोधि की
बुद्ध की कनेक्टेड सत्संग: संयुक्त निकाय का एक नया अनुवाद (बोस्टन: बुद्धि
प्रकाशन, 2000; मूल रूप से दो खंडों में प्रकाशित है, लेकिन अब एक ही
मात्रा में उपलब्ध है)।
चुने गए suttas का जुर्माना संकलन पत्तियां की मुट्ठी (वॉल्यूम। 2),
Thanissaro भिक्खु द्वारा (बौद्ध अध्ययन के लिए सती केंद्र द्वारा वितरित)

suttas प्रत्येक samyutta के शुरू से ही क्रमिक रूप से गिने साथ samyutta
(अध्याय) और सुत्त द्वारा यहां गिने जा रहे हैं, एक गाइड के रूप में
संयुक्त निकाय (आत्मीय बातें की पुस्तक) की रिज़ डेविस और वुडवर्ड पीटीएस
अंग्रेजी अनुवाद का उपयोग कर।
{} कि प्रत्येक सुत्त और samyutta शीर्षक का पालन करें, इसी मात्रा और
मूल्य उस पृष्ठ संख्या में होते हैं पहले पीटीएस में, संयुक्त निकाय की
पाली संस्करण romanized तो बुद्ध ( “सीडीबी”) के भिक्खु बोधि जुड़ा हुआ
सत्संग में।
अनुवादक वर्ग कोष्ठक [] में प्रकट होता है।

39) Classical Hmong

Cov paub ib tug

Kindly mus ntsib:

Tswv Siddhartha Gautama Buddha


Cov hoob kawm Discourses

Lub Samyutta Nikaya, peb division ntawm lub Sutta Pitaka, muaj 2.889 suttas grouped ua tsib tshooj (vaggas). Txhua
vagga yog muab faib ntxiv ua samyuttas, txhua tus uas nyob rau hauv lem
muaj ib pab pawg neeg ntawm suttas rau lwm yam ntsiab lus.
Lub samyuttas muaj npe raws li lub ntsiab lus ntawm lub suttas lawv muaj. Piv txwv li, lub Kosala Samyutta (nyob rau hauv lub Sagatha Vagga) muaj suttas txog King Pasenadi ntawm Kosala; lub Vedana Samyutta (nyob rau hauv lub Salayatana Vagga) muaj suttas txog lawm (vedana); thiab thiaj li nyob.

qho zoo heev niaj hnub sau txhais lus ntawm cov ua kom tiav Samyutta
Nikaya yog Bhikkhu Bodhi Lub cob cog Discourses of tus hauj sam: A
Tshiab Neeg txhais lus ntawm cov Samyutta Nikaya (Boston: Txawj Ntse
Publications, 2000; Ameslikas luam tawm nyob rau hauv ob tagnrho, tab
sis tam sim no muaj nyob rau hauv ib lub ntim).
Ib tug zoo anthology ntawm xaiv suttas yog tug puv tes ntawm Nplooj
(Vol. 2), los ntawm Thanissaro Bhikkhu (faib los ntawm cov Sati Center
rau tug hauj Studies).

suttas yog suav no los ntawm samyutta (tshooj) thiab sutta, nrog rau
cov suttas suav sequentially los ntawm qhov pib ntawm txhua samyutta,
siv raws li ib daim ntawv qhia lub Rhys Davis & Woodward pts English
translations ntawm cov Samyutta Nikaya (Phau Ntawv ntawm lub ntiaj
kev zawm hniav {} uas ua raws li txhua sutta thiab samyutta title muaj
cov coj volume thiab pib nplooj ntawv, thawj nyob rau hauv lub pts
romanized Pali ib tsab ntawm tus Samyutta Nikaya, ces nyob rau hauv
Bhikkhu Bodhi tus cob cog Discourses of tus hauj sam ( “CDB”).
Lub tshuab txhais lus tshwm nyob rau hauv lub square nkhaus [].

40) Classical Hungarian

40) Klasszikus magyar

A felébredett

Kedves bejelentkezés:

Lord Siddhartha Gautama Buddha


A csoportosított beszédek

A Szamjutta-nikája harmadik felosztása a szutta-pitaka tartalmaz 2889 szuttákban csoportosítva öt szakaszból (vaggas). Minden vagga tovább osztható samyuttas, amelyek mindegyike viszont tartalmazza a csoport szuttákban kapcsolódó témákról. A samyuttas elnevezése a téma a szutták bennük. Például a Kosala Samyutta (a Sagatha Vagga) tartalmaz szuttákban vonatkozó király Paszénadi a Kosala; A védaná Samyutta (a Salayatana Vagga) tartalmaz szuttákban kapcsolatos érzés (védaná); stb.

kiváló modern nyomtatási fordítása a teljes Szamjutta-nikája van
Bhikkhu Bodhi The Connected Párbeszéd a Buddha: egy új fordítást a
Szamjutta-nikája (Boston: Wisdom Publications, 2000, eredetileg két
kötetben, de már kapható egy kötetben).
A finom antológia kiválasztott szuttákban van maroknyi levelek (Vol.
2), a Thanissaro Bhikkhu (forgalmazza a Sati Center for Buddhist

számozása itt samyutta (fejezet) és Szuttában, a szutták számozással
kezdetétől minden samyutta használva, mint egy útmutató a Rhys Davis
& Woodward PTS angol fordítását Szamjutta-nikája (The Book of a
Vértestvérek közmondások).
kapcsos zárójelek {}, hogy követik egymást Szuttában és samyutta cím
tartalmazza a megfelelő mennyiségű és kezdő oldalszámot, először a PTS
romanizált Pali kiadás a Szamjutta-nikája, majd Bhikkhu Bodhi Connected
Párbeszéd a Buddha ( “CDB”).
A fordító megjelenik a szögletes zárójelben [].

41) Classical Icelandic

Vakna One

Vinsamlegast heimsókn:

Lord Siddhartha Gautama Buddha


Sambyggð orðræðu

The Samyutta Nikaya, þriðja deild Sutta Pitaka, inniheldur 2,889 suttas flokkaðar í fimm hluta (vaggas). Hver vagga er frekar skipt í samyuttas, sem hver um aftur inniheldur hóp suttas á málefni. The samyuttas eru nefnd í samræmi við efni þeirra suttas þeir innihalda. Til dæmis, Kosala Samyutta (í Sagatha Vagga) inniheldur suttas um konung Pasenadi af Kosala; sem Vedana Samyutta (í Salayatana Vagga) inniheldur suttas um líður (Vedana); og svo framvegis.

framúrskarandi nútíma prenta þýðingar heill Samyutta Nikaya er Bhikkhu
Bodhi er tengda orðræðu Búdda: A New Þýðing á Samyutta Nikaya (Boston:
Wisdom Publications, 2000; upphaflega birt í tveimur bindum, en nú í
boði í eitt bindi).
A fínn anthology af völdum suttas er Handfylli af laufum (Vol. 2), með
því að Thanissaro Bhikkhu (dreift af Sati Center for Buddhist Studies).

suttas eru taldir hér með samyutta (kafli) og Sutta, með suttas númeruð
röð frá upphafi hverrar samyutta, nota sem leiðarvísi um þýðingar Rhys
Davis & Woodward PTS ensku af Samyutta Nikaya (The Book í ætt
{} sem fylgja hverri Sutta og samyutta titil innihalda samsvarandi magn
og hefst blaðsíðutal, fyrst í PTS Romanized palí útgáfa af Samyutta
Nikaya, þá í tengdum orðræðu Bhikkhu Bodhi er af Búdda ( “CDB”).
Þýðandinn birtist í hornklofum [].

42) Classical Igbo

42) Oge gboo Igbo

The akpọte n’ụra One

Obiọma nleta:

Jehova Siddhārtha Gautama Buddha


The grouped Ekwesị

The Samyutta Nikaya, nke atọ nkewa nke Sutta Pitaka, e dere 2.889 suttas grouped n’ime ise ngalaba (vaggas). Onye ọ bụla vagga E kewara samyuttas, onye ọ bụla nke bụ nke n’aka nke nwere otu ìgwè nke suttas on isiokwu ndị metụtara ya. The samyuttas na-aha ya dị ka isiokwu nke suttas e dere na ha. Dị ka ihe atụ, ndị Kosala Samyutta (na Sagatha Vagga) nwere suttas banyere Eze Pasenadi nke Kosala; na Vedana Samyutta (na Salayatana Vagga) nwere suttas banyere mmetụta (vedana); were gabazie.

ndị magburu onwe oge a na-ebipụta translation of zuru Samyutta Nikaya
bụ Bhikkhu Bodhi si The ejikọrọ Ekwesị nke Buddha: A New Translation of
the Samyutta Nikaya (Boston: Amamihe Publications, 2000; mbụ e bipụtara
ná mpịakọta abụọ, ma ugbu a n’otu mpịakọta).
A ezi anthology nke ahọrọ suttas bụ ọnụ ọgụgụ dị nta nke epupụta (Vol.
2), site Thanissaro Bhikkhu (kesaara ndị Sati Center maka Buddha

suttas ndị ahụ nọmba ebe a site na samyutta (isi) na sutta, na suttas
agukọta sequentially site na mmalite nke ọ bụla samyutta, iji dị ka ihe
nduzi ndị Rhys Davis & Woodward PTS nsụgharị Bekee nke Samyutta
Nikaya (The Book of ndị ikwu Kwuru).
nkwado {} na-eso onye ọ bụla sutta na samyutta aha nwere ndị kwekọrọ
ekwekọ olu na-amalite na peeji nke ọnụ ọgụgụ, mbụ na PTS romanized Pali
mbipụta nke Samyutta Nikaya, mgbe ahụ, na Bhikkhu Bodhi si ejikọrọ
Ekwesị nke Buddha ( “CDB”).
The nsụgharị na-egosi na square brackets [].

43) Classical Indonesian

43) Klasik Indonesia

The Terbangun One

Kunjungan Mohon:

Tuhan Siddhartha Gautama Buddha


The Dikelompokkan Wacana

Samyutta Nikaya, divisi ketiga dari Sutta Pitaka, berisi 2.889 sutta dikelompokkan menjadi lima bagian (vagga). Setiap Vagga dibagi lagi menjadi samyuttas, masing-masing yang pada gilirannya berisi sekelompok sutta pada topik terkait. The samyuttas diberi nama sesuai dengan topik dari sutta yang dikandungnya. Sebagai contoh, Kosala Samyutta (di Sagatha Vagga) berisi sutta tentang Raja Pasenadi dari Kosala; yang Vedana Samyutta (di Salayatana Vagga) berisi sutta tentang perasaan (vedana); dan seterusnya.

cetak modern yang sangat baik dari lengkap Samyutta Nikaya adalah
Bhikkhu Bodhi The Discourses Connected Buddha: A New Terjemahan dari
Samyutta Nikaya (Boston: Wisdom Publications, 2000; awalnya diterbitkan
dalam dua volume, tapi sekarang tersedia dalam volume tunggal).
Sebuah antologi denda sutta yang dipilih adalah Segenggam Daun (Vol.
2), oleh Bhikkhu Thanissaro (didistribusikan oleh Sati Pusat Studi

diberi nomor di sini oleh samyutta (bab) dan sutta, dengan sutta nomor
berurutan dari awal setiap samyutta, menggunakan sebagai panduan yang
Rhys Davis & Woodward PTS Inggris terjemahan dari Samyutta Nikaya
(Kitab ungkapam Kindred).
{} yang mengikuti setiap sutta dan judul samyutta berisi volume yang
sesuai dan mulai nomor halaman, pertama di PTS diromanisasi edisi Pali
dari Samyutta Nikaya, maka dalam Wacana Terhubung Bhikkhu Bodhi untuk
Buddha ( “CDB”).
penerjemah muncul dalam kurung [].

44) Classical Irish

44) Classical hÉireann

An One focail

cuairt kindly:

Lord Siddhartha Gautama Buddha


Na discourses Grúpáilte

An Nikaya Samyutta, an tríú rannán den Pitaka Sutta Tá, 2889 suttas ghrúpáil i gcúig chuid (vaggas). Tá gach vagga tuilleadh ina samyuttas, gach ceann ina bhfuil grúpa suttas ar na hábhair a bhaineann seal. Na samyuttas Ainmnítear réir na topaicí na suttas iontu. Mar shampla, tá suttas bhaineann Rí Pasenadi na Kosala an Kosala Samyutta (i Vagga Sagatha); Tá suttas bhaineann mothú (vedana) an Vedana Samyutta (i Vagga Salayatana); agus mar sin de.

aistriúchán cló iontach nua-aimseartha an iomlán Samyutta Nikaya
Bhikkhu Bodhi An dioscúrsaí Ceangailte an Buddha: A Aistriúchán Nua den
Nikaya Samyutta (Boston: Foilseacháin Wisdom, 2000; foilsíodh ar dtús i
dhá imleabhar, ach ar fáil anois i imleabhar amháin).
Tá díolaim fíneáil de suttas roghnaithe Handful of Duilleoga (Vol. 2),
ag Thanissaro Bhikkhu (dháileadh ag an Ionad do Staidéar Sati

suttas atá uimhrithe anseo le samyutta (caibidil) agus Sutta, leis na
suttas seicheamhach uimhriú ó thús gach samyutta, ag baint úsáide mar
threoir na haistriúcháin Rhys Davis & Woodward PTS Béarla den
Samyutta Nikaya (Leabhar na Sayings Kindred).
bhfuil na braces {} a leanann gach Sutta agus teideal samyutta toirt
comhfhreagracha agus leathanach tosaigh, den chéad uair sa PTS Romanized
Pali eagrán den Nikaya Samyutta, ansin i ndioscúrsaí Ceangailte Bhikkhu
Bodhi ar an Buddha ( “BFC”).
An chuma ar an aistritheoir sna lúibíní cearnacha [].

45) Classical Italian
45) classica italiana


visita gentile:

Signore Siddhartha Gautama Buddha


Discorsi raggruppati

Il Samyutta Nikaya, la terza divisione del Sutta Pitaka, contiene 2.889 sutta raggruppati in cinque sezioni (vaggas). Ogni
Vagga è ulteriormente suddivisa in samyuttas, ciascuno dei quali a sua
volta contiene un gruppo di sutta su argomenti correlati.
I samyuttas sono denominati in base agli argomenti dei sutta che contengono. Ad esempio, il Kosala Samyutta (nel Sagatha Vagga) contiene sutta riguardanti Re Pasenadi di Kosala; il Vedana Samyutta (nel Salayatana Vagga) contiene sutta concernenti sentimento (vedana); e così via.

eccellente traduzione della stampa moderna della completa Samyutta
Nikaya è Discorsi Connected del Buddha del Bhikkhu Bodhi: Una nuova
traduzione del Samyutta Nikaya (Boston: Wisdom Publications, 2000;
originariamente pubblicati in due volumi, ma ora disponibili in un unico
Una bella antologia di sutta selezionati è manciata di foglie (Vol.
2), per Thanissaro Bhikkhu (distribuito dal Centro Sati per gli studi

sutta sono numerati qui per Samyutta (capitolo) e sutta, con sutta
numerati in sequenza dall’inizio di ogni Samyutta, utilizzando come
guida le traduzioni del Samyutta Nikaya (Il Libro dei Detti Kindred)
Rhys Davis & Woodward PTS inglese.
parentesi graffe {} che si susseguono sutta e titolo Samyutta
contengono il volume corrispondente e partenza il numero di pagina,
prima nel PTS romanizzato Pali edizione del Samyutta Nikaya, poi nel
Discorsi Connected di Bhikkhu Bodhi del Buddha ( “CDB”).
Il traduttore appare tra le parentesi quadre [].

Buddhism in Malaysia

Standing Buddha statue made from brass, found in a tin mine in Pengkalan Pegoh, Ipoh, Perak in 1931.

Buddhism was introduced to the Malays and also to the people of the Malay Archipelago as early as 200 BCE. Chinese written sources indicated that some 30 small Indianised states rose and fell in the Malay Peninsula. Malay-Buddhism began when Indian traders and priests traveling the maritime
routes and brought with them Indian concepts of religion, government,
and the arts. For many centuries the peoples of the region, especially
the royal courts, synthesised Indian and indigenous ideas of Buddhism and that shaped their political and cultural patterns.

Malaysian Buddhist
Sri Dhammananda.jpg
Michelle Yeoh TIFF 2011.jpg
Koh Tsu Koon.jpg
Yap Ah Loy.jpg
Total population
5,620,483 (2010)
Regions with significant populations
Penang · Selangor · Kuala Lumpur · Johor
Malaysian Mandarin · English · Thai · Sinhala · Indian · Malay
Majority Mahayana Buddhism(Chinese· Theravada Buddhism(Sri Lankans and Thais)  · Sukhavana

Kek Lok Si, or “Temple of Sukhāvatī“, in Penang, Malaysia

Che Sui Khor Pagoda in Kota Kinabalu.

Sri Lanka Buddhist Temple (from Lorong Timur), Sentul, Kuala Lumpur


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6-12-2007-The True Teachings of The Awakened One-Straight from the Heart-Thirteen Talks on the Practice of Meditation-
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The True Teachings of The Awakened One

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Straight from the Heart
Thirteen Talks on the Practice of Meditation
Venerable Acariya Maha Boowa Ñanasampanno
Translated from the Thai by
Thanissaro Bhikkhu


Note: In these talks, as in Thai usage in general, the words ‘heart’ and ‘mind’ are used interchangeably.

Introduction [go up]

These talks — except for the two marked otherwise — were originally given for the benefit of Mrs. Pow Panga Vathanakul, a follower of Venerable Acariya Maha Boowa who had contracted cancer of the bone marrow and had come to practice meditation at Wat Pa Baan Taad in order to contend with the pain of the disease and the fact of her approaching death. All in all, she stayed at Wat Pa Baan Taad for 102 days, from November 9, 1975 to February 19, 1976; during that period Venerable Acariya Maha Boowa gave 84 impromptu talks for her benefit, all of which were tape recorded.

After her death in September, 1976, one of her friends, M.R. Sermsri Kasemsri, asked permission of the Venerable Acariya to transcribe the talks and print them in book form. Seventy-seven of the talks, plus an additional eight talks given on other occasions, were thus printed in two massive volumes together totaling more than 1,000 pages. Six talks from these two volumes have already been translated into English and published in a book entitled Amata Dhamma.

The talks in the present collection all deal with the practice of meditation, and particularly with the development of discernment. Because their style of presentation is personal and impromptu, they will probably be best understood if read in conjunction with a more systematic introduction to the techniques of meditation, such as the Venerable Acariya’s own book, Wisdom Develops Samadhi, which is available separately or as part of the volume, Forest Dhamma.

The title of the present book is taken from a request, frequently made by the Venerable Acariya to his listeners, that his teachings be taken to heart, because they come straight from the heart.

Thanissaro Bhikkhu
June, 1987

The Language of the Heart [go up]

The Venerable Acariya Mun taught that all hearts have the same language. No matter what one’s language or nationality, the heart has nothing but simple awareness, which is why he said that all hearts have the same language. When a thought arises, we understand it, but when we put it into words, it has to become this or that language, so that we don’t really understand one another. The feelings within the heart, though, are the same for everyone. This is why the Dhamma fits the heart perfectly, because the Dhamma isn’t any particular language. The Dhamma is the language of the heart. The Dhamma resides with the heart.

Pleasure and pain reside with the heart. The acts that create pleasure and pain are thought up by the heart. The heart is what knows the results that appear as pleasure and pain; and the heart is burdened with the outcome of its own thoughts. This is why the heart and the Dhamma fit perfectly. No matter what our language or nationality, we can all understand the Dhamma because the heart and the Dhamma are a natural pair.

The heart forms the core within the body. It’s the core, the substance, the primary essence within the body. It’s the basic foundation. The conditions that arise from the mind, such as thought-formations, appear and vanish, again and again. Here I’m referring to the rippling of the mind. When the mind ripples, that’s the formation of a thought. Labels, which deal with conjecturing, memorizing, and recognizing, are termed sañña. ‘Long’ thoughts are sañña; short thoughts are sankhara. In other words, when a thought forms — ‘blip’ — that’s a sankhara. Sañña refers to labeling and recognizing. Viññana refers to the act of taking note when anything external comes and makes contact with the senses, as when visible forms make contact with the eye and cognition results. All of these things are constantly arising and vanishing of their own accord, and so the Buddha called them khandhas. Each ‘heap’ or ‘group’ is called a khandha. These five heaps of khandhas are constantly arising and vanishing all the time.

Even arahants have these same conditions — just like ordinary people everywhere — the only difference being that the arahants’ khandhas are khandhas pure and simple, without any defilements giving them orders, making them do this or think that. Instead, their khandhas think out of their own free nature, with nothing forcing them to think this or that, unlike the minds of ordinary people in general.

To make a comparison, the khandhas of ordinary people are like prisoners, constantly being ordered about. Their various thoughts, labels, assumptions, and interpretations have something that orders and forces them to appear, making them think, assume, and interpret in this way or that. In other words, they have defilements as their boss, their leader, ordering them to appear.

Arahants, however, don’t. When a thought forms, it simply forms. Once it forms, it simply disappears. There’s no seed to continue it, no seed to weigh the mind down, because there’s nothing to force it, unlike the khandhas governed by defilements or under the leadership of defilements. This is where the difference lies.

But their basic nature is the same: All the khandhas we have mentioned are inconstant (aniccam). In other words, instability and changeability are a regular part of their nature, beginning with the rupa khandha, our body, and the vedana khandha, feelings of pleasure, pain, and indifference. These things appear and vanish, again and again. Sañña, sankhara, and viññana are also always in a state of appearing and vanishing as a normal part of their nature.

But as for actual awareness — which forms the basis of our knowledge of the various things that arise and vanish — that doesn’t vanish. We can say that the mind can’t vanish. We can say that the mind can’t arise. A mind that has been purified thus has no more problems concerning the birth and death of the body and the khandhas; and thus there is no more birth here and there, appearing in crude forms such as individuals or as living beings, for those whose minds have been purified.

But those whose minds are not purified: They are the ones who take birth and die, setting their sights on cemeteries without end, all because of this undying mind.

This is why the Lord Buddha taught the world, and in particular the world of human beings, who know right and wrong, good and evil; who know how to foster the one and remedy the other; who understand the language of the Dhamma he taught. This is why he taught the human world above and beyond the other worlds: so that we could try to remedy the things that are harmful and detrimental, removing them from our thoughts, words, and deeds; try to nourish and foster whatever goodness we might already have, and give rise to whatever goodness we don’t yet have.

He taught us to foster and develop the goodness we already have so as to nourish the heart, giving it refreshment and well-being, giving it a standard of quality, or goodness, so that when it leaves its present body to head for whatever place or level of being, this mind that has been constantly nourished with goodness will be a good mind. Wherever it fares, it will fare well. Wherever it takes birth, it will be born well. Wherever it lives, it will live well. It will keep on experiencing well-being and happiness until it gains the capacity, the potential, the accumulation of merit it has developed progressively from the past into the present — in other words, yesterday is today’s past, today is tomorrow’s past, all of which are days in which we have fostered and developed goodness step by step — to the point where the mind has the firm strength and ability, from the supporting power of this goodness, that enables it to pass over and gain release.

Such a mind has no more birth, not even in the most quiet or refined levels of being that contain any latent traces of conventional reality (sammati) — namely, birth and death as we currently experience it. Such a mind goes completely beyond all such things. Here I’m referring to the minds of the Buddhas and of the arahants.

There’s a story about Ven. Vangisa that has a bearing on this. Ven. Vangisa, when he was a layman, was very talented in divining the level of being in which the mind of a dead person was reborn — no matter who the person was. You couldn’t quite say he was a fortuneteller. Actually he was more a master of psychic skills. When anyone died, he would take that person’s skull and knock on it — knock! knock! knock! — focus his mind, and then know that this person was reborn there, that person was reborn here. If the person was reborn in hell or in heaven, as a common animal or a hungry ghost, he could tell in every case, without any hesitation. All he needed was to knock on the skull.

When he heard his friends say that the Buddha was many times more talented than this, he wanted to expand on his knowledge. So he went to the Buddha’s presence to ask for further training in this science. When he reached the Buddha, the Buddha gave him the skull of an arahant to knock on.

‘All right, see if you can tell where he was reborn.’

Ven. Vangisa knocked on the skull and listened.


He knocked again and listened.


He thought for a moment.


He focused his mind.


He couldn’t see where the owner of the skull was reborn. At his wit’s end, he confessed frankly that he didn’t know where the arahant was reborn.

At first, Ven. Vangisa had thought himself talented and smart, and had planned to challenge the Buddha before asking for further training. But when he reached the Buddha, the Buddha gave him the skull of an arahant to knock on — and right there he was stymied. So now he genuinely wanted further training. Once he had further training, he’d really be something special. This being the way things stood, he asked to study with the Buddha. So the Buddha taught him the science, taught him the method — in other words, the science of the Dhamma. Ven. Vangisa practiced and practiced until finally he attained arahantship. From then on he was no longer interested in knocking on anyone’s skull except for his own. Once he had known clearly, that was the end of the matter. This is called ‘knocking on the right skull.’

Once the Buddha had brought up the topic of the mind that doesn’t experience rebirth — the skull of one whose mind was purified — no matter how many times Ven. Vangisa knocked on it, he couldn’t know where the mind was reborn, even though he had been very talented before, for the place of a pure mind’s rebirth cannot be found.

The same was true in the case of Ven. Godhika: This story should serve as quite some food for thought. Ven. Godhika went to practice meditation, made progress step by step, but then regressed. They say this happened six times. After the seventh time, he took a razor to slash his throat — he was so depressed — but then came to his senses, contemplated the Dhamma, and became an arahant at the last minute. That’s the story in brief. When he died, Mara’s hordes searched for his spirit. To put it simply, they stirred up a storm, but couldn’t tell where he had been reborn.

So the Lord Buddha said, ‘No matter how much you dig or search or investigate to find the spirit of our son, Godhika, who has completely finished his task, you won’t be able to find it — even if you turn the world upside down — because such a task lies beyond the scope of conventional reality.’ How could they possibly find it? It’s beyond the capacity of people with defilements to know the power of an arahant’s mind.

In the realm of convention, there is no one who can trace the path of an arahant’s mind, because an arahant lies beyond convention, even though his is a mind just the same. Think about it: Even our stumbling and crawling mind, when it is continually cleansed without stop, without ceasing, without letting perseverance lag, will gradually become more and more refined until it reaches the limit of refinement. Then the refinement will disappear — because refinement is a matter of conventional reality — leaving a nature of solid gold, or solid Dhamma, called a pure mind. We too will then have no more problems, just like the arahants, because our mind will have become a superlative mind, just like the minds of those who have already gained release.

All minds of this sort are the same, with no distinction between women and men, which is simply a matter of sex or convention. With the mind, there is no distinction between women and men, and thus both women and men have the same capacity in the area of the Dhamma. Both are capable of attaining the various levels of Dhamma all the way to release. There are no restrictions that can be imposed in this area. All that is needed is that we develop enough ability and potential, and then we can all go beyond.

For this reason, we should all make an effort to train our hearts and minds. At the very least, we should get the mind to attain stillness and peace with any of the meditation themes that can lull it into a state of calm, giving rise to peace and well-being within it. For example, mindfulness of breathing, which is one of the primary themes in meditation circles, seems to suit the temperaments of more people than any other theme. But whatever the theme, take it as a governing principle, a refuge, a mainstay for the mind, putting it into practice within your own mind so as to attain rest and peace.

When the mind begins to settle down, we will begin to see its essential nature and worth. We will begin to see what the heart is and how it is. In other words, when the mind gathers all of its currents into a single point, as simple awareness within itself, this is what is called the ‘mind’ (citta). The gathering in of the mind occurs on different levels, corresponding to the mind’s ability and to the different stages of its refinement. Even if the mind is still on a crude level, we can nevertheless know it when it gathers inwardly. When the mind becomes more and more refined, we will know its refinement — ‘This mind is refined… This mind is radiant… This mind is extremely still… This mind is something extremely amazing’ — more and more, step by step, this very same mind!

In cleansing and training the mind for the sake of stillness; in investigating, probing, and solving the problems of the mind with discernment (pañña) — which is the way of making the mind progress, or of enabling us to reach the truth of the mind, step by step, through the means already mentioned — no matter how crude the mind may be, don’t worry about it. If we get down to making the effort and persevere continually with what diligence and persistence we have, that crudeness will gradually fade away and vanish. Refinement will gradually appear through our own actions or our own striving until we are able to go beyond and gain release by slashing the defilements to bits. This holds true for all of us, men and women alike.

But while we aren’t yet able to do so, we shouldn’t be anxious. All that is asked is that we make the mind principled so that it can be a refuge and a mainstay for itself. As for this body, we’ve been relying on it ever since the day we were born. This is something we all can know. We’ve made it live, lie down, urinate, defecate, work, make a living. We’ve used it, and it has used us. We order it around, and it orders us around. For instance, we’ve made it work, and it has made us suffer with aches here and pains there, so that we have to search for medicine to treat it. It’s the one that hurts, and it’s the one that searches for medicine. It’s the one that provides the means. And so we keep supporting each other back and forth in this way.

It’s hard to tell who is in charge, the body or us. We can order it around part of the time, but it orders us around all the time. Illness, hunger, thirst, sleepiness: These are all nothing but a heap of suffering and stress in which the body orders us around, and orders us from every side. We can order it around only a little bit, so when the time is right for us to give the orders, we should make it meditate.

So. Get to work. As long as the body is functioning normally, then no matter how much or how heavy the work, get right to it. But if the body isn’t functioning normally, if you’re ill, you need to be conscious of what it can take. As for the mind, though, keep up the effort within, unflaggingly, because it’s your essential duty.

You’ve depended on the body for a long time. Now that it’s wearing down, know that it’s wearing down — which parts still work, which parts no longer work. You’re the one in charge and you know it full well, so make whatever compromises you should.

But as for the heart, which isn’t ill along with the body, it should step up its efforts within, so that it won’t lack the benefits it should gain. Make the mind have standards and be principled — principled in its living, principled in its dying. Wherever it’s born, make it have good principles and satisfactory standards. What they call ‘merit’ (puñña) won’t betray your hopes or expectations. It will provide you with satisfactory circumstances at all times, in keeping with the fact that you’ve accumulated the merit — the well-being — that all the world wants and of which no one has enough. In other words, what the world wants is well-being, whatever the sort, and in particular the well-being of the mind that will arise step by step from having done things, such as meditation, which are noble and good.

This is the well-being that forms a core or an important essence within the heart. We should strive, then, while the body is still functioning, for when life comes to an end, nothing more can be done. No matter how little or how much we have accomplished, we must stop at that point. We stop our work, put it aside, and then reap its rewards — there, in the next life. Whatever we should be capable of doing, we do. If we can go beyond or gain release, that’s the end of every problem. There will then be nothing to involve us in any turmoil.

Here I’ve been talking about the mind because the mind is the primary issue. That which will make us fare well or badly, meet with pleasure or pain, is nothing else but the mind.

As for what they call bad kamma, it lies within the mind that has made it. Whether or not you can remember, these seeds — which lie within the heart — can’t be prevented from bearing fruit, because they are rooted in the mind. You have to accept your kamma. Don’t find fault with it. Once it’s done, it’s done, so how can you find fault with it? The hand writes and so the hand must erase. You have to accept it like a good sport. This is the way it is with kamma until you can gain release — which will be the end of the problem.

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