{"id":35789,"date":"2022-08-21T23:06:21","date_gmt":"2022-08-21T16:06:21","guid":{"rendered":"https:\/\/tamhoc.org\/2022\/08\/21\/sutta-13\/"},"modified":"2022-08-28T01:21:47","modified_gmt":"2022-08-27T18:21:47","slug":"kinh-trung-bo-eng-13-dai-kinh-kho-uan-mahadukkhakkhanda-sutta","status":"publish","type":"post","link":"https:\/\/tamhoc.org\/trang-chu\/2022\/08\/21\/kinh-trung-bo-eng-13-dai-kinh-kho-uan-mahadukkhakkhanda-sutta\/","title":{"rendered":"Kinh Trung B\u1ed9 ENG 13 \u00d0\u1ea1i Kinh Kh\u1ed5 U\u1ea9n (Mah\u0101dukkhakkhanda sutta)"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-post\" data-elementor-id=\"35789\" class=\"elementor elementor-35789\">\n\t\t\t\t\t\t<div class=\"elementor-inner\">\n\t\t\t\t<div class=\"elementor-section-wrap\">\n\t\t\t\t\t\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-b1524ca elementor-section-full_width elementor-section-content-space-around elementor-section-height-default 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data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-b83997d elementor-widget elementor-widget-text-editor\" data-id=\"b83997d\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-text-editor elementor-clearfix\">\n\t\t\t\t<button onclick=\"history.back()\"><<<\/button>\n<button onclick=\"history.forward()\">>><\/button>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<\/p>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-2c77161 elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"2c77161\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t\t\t<div class=\"elementor-row\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-bb84b34\" data-id=\"bb84b34\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-6521f3a elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"6521f3a\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t\t\t<div class=\"elementor-row\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-1bcea87\" data-id=\"1bcea87\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-1ac76ec elementor-widget elementor-widget-text-editor\" data-id=\"1ac76ec\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-text-editor elementor-clearfix\">\n\t\t\t\t<p><a href=\"https:\/\/tamhoc.org\/kinh-trung-bo-p1\/\">Ph\u1ea7n I<\/a>\u00a0 &#8211;\u00a0 <a href=\"https:\/\/tamhoc.org\/kinh-trung-bo-p2\/\">Ph\u1ea7n II<\/a>\u00a0 &#8211;\u00a0 <a href=\"https:\/\/tamhoc.org\/kinh-trung-bo-nikaya-p3\/\">Ph\u1ea7n III<\/a><\/p>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-5a2013b elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"5a2013b\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t\t\t<div class=\"elementor-row\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-33 elementor-top-column elementor-element elementor-element-82c2e48\" data-id=\"82c2e48\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-1e16f58 elementor-widget elementor-widget-text-editor\" data-id=\"1e16f58\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-text-editor elementor-clearfix\">\n\t\t\t\t<p>\t\t<div data-elementor-type=\"section\" data-elementor-id=\"31051\" class=\"elementor elementor-31051\">\n\t\t\t\t\t<div class=\"elementor-section-wrap\">\n\t\t\t\t\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-3d28f47b elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"3d28f47b\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t\t\t<div class=\"elementor-row\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-52a82bc3\" data-id=\"52a82bc3\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-58afcd4 elementor-widget elementor-widget-toggle\" data-id=\"58afcd4\" data-element_type=\"widget\" data-widget_type=\"toggle.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t<div class=\"elementor-toggle\" role=\"tablist\">\n\t\t\t\t\t\t\t<div class=\"elementor-toggle-item\">\n\t\t\t\t\t<div id=\"elementor-tab-title-9291\" class=\"elementor-tab-title\" data-tab=\"1\" role=\"tab\" aria-controls=\"elementor-tab-content-9291\" aria-expanded=\"false\">\n\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-toggle-icon elementor-toggle-icon-left\" aria-hidden=\"true\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-toggle-icon-closed\"><i class=\"fas fa-caret-right\"><\/i><\/span>\n\t\t\t\t\t\t\t\t<span class=\"elementor-toggle-icon-opened\"><i class=\"elementor-toggle-icon-opened fas fa-caret-up\"><\/i><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t<a href=\"\" class=\"elementor-toggle-title\">Kinh Trung B\u1ed9 13.\u00d0\u1ea1i Kinh Kh\u1ed5 U\u1ea9n (Mah\u0101dukkhakkhanda sutta)<\/a>\n\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<div id=\"elementor-tab-content-9291\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"1\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-9291\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/dai-kinh-kho-uan\/\" target=\"_blank\" rel=\"noreferrer noopener\" data-type=\"URL\" data-id=\"https:\/\/tamhoc.org\/2020\/10\/21\/dai-kinh-kho-uan\/\">13.\u00d0\u1ea1i Kinh Kh\u1ed5 U\u1ea9n (Mah\u0101dukkhakkhanda sutta)<\/a><\/li><li>\u00a0<\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/21\/kinh-trung-bo-eng-13-dai-kinh-kho-uan-mahadukkhakkhanda-sutta\/\" rel=\"bookmark\">Kinh Trung B\u1ed9 ENG 13 \u00d0\u1ea1i Kinh Kh\u1ed5 U\u1ea9n (Mah\u0101dukkhakkhanda sutta)<\/a><\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/22\/mn-13-maha-dukkha-k-khandha-sutta%e1%b9%83\/\" rel=\"bookmark\">MN 13: Mah\u0101 Dukkha-k-Khandha Sutta\u1e43<\/a><\/li><li class=\"entry-title\"><a href=\"https:\/\/tamhoc.org\/2022\/09\/07\/kinh-trung-bo-ah013-mahadukkhakkhandhasutta-dai-kinh-kho-uan-h-99kho-am-kinh-a\/\" rel=\"bookmark\">Kinh Trung B\u1ed9 AH013 : Mah\u00e0dukkhakkhandhasutta, \u0110\u1ea1i kinh kh\u1ed5 u\u1ea9n \u2013 H.99 Kh\u1ed5 \u1ea5m kinh (A)<\/a><\/li><\/ul><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t<div class=\"elementor-toggle-item\">\n\t\t\t\t\t<div id=\"elementor-tab-title-9292\" class=\"elementor-tab-title\" data-tab=\"2\" role=\"tab\" aria-controls=\"elementor-tab-content-9292\" aria-expanded=\"false\">\n\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-toggle-icon elementor-toggle-icon-left\" aria-hidden=\"true\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-toggle-icon-closed\"><i class=\"fas fa-caret-right\"><\/i><\/span>\n\t\t\t\t\t\t\t\t<span class=\"elementor-toggle-icon-opened\"><i class=\"elementor-toggle-icon-opened fas fa-caret-up\"><\/i><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t<a href=\"\" class=\"elementor-toggle-title\">Ph\u1ea7n gi\u1ea3ng gi\u1ea3i<\/a>\n\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<div id=\"elementor-tab-content-9292\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"2\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-9292\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/29\/gg-kinh-phap-mon-can-ban-trung-bo-kinh-nikaya\/\" target=\"_blank\" rel=\"noopener\">Gi\u1ea3ng gi\u1ea3i c\u01a1 b\u1ea3n<\/a><\/li><li><a href=\"https:\/\/tamhoc.org\/2020\/11\/01\/gg-dai-kinh-kho-uan-kinh-trung-bo-nikaya\/\">Audio gi\u1ea3ng gi\u1ea3ng c\u01a1 b\u1ea3n<\/a><\/li><li class=\"entry-title\"><a href=\"https:\/\/tamhoc.org\/2022\/09\/19\/toat-yeu-trung-bo-013-dai-kinh-kho-uan\/\" rel=\"bookmark\">To\u00e1t y\u1ebfu Trung B\u1ed9 013 : \u0110\u1ea1i kinh Kh\u1ed5 u\u1ea9n<\/a><\/li><li>C\u00e1c b\u00e0i gi\u1ea3ng<\/li><li>T\u00e0i li\u1ec7u tham kh\u1ecfa<\/li><\/ul><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t\t\t\t<script type=\"application\/ld+json\">{\"@context\":\"https:\\\/\\\/schema.org\",\"@type\":\"FAQPage\",\"mainEntity\":[{\"@type\":\"Question\",\"name\":\"Kinh Trung B\\u1ed9 13.\\u00d0\\u1ea1i Kinh Kh\\u1ed5 U\\u1ea9n (Mah\\u0101dukkhakkhanda sutta)\",\"acceptedAnswer\":{\"@type\":\"Answer\",\"text\":\"<ul><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/21\\\/dai-kinh-kho-uan\\\/\\\" target=\\\"_blank\\\" rel=\\\"noreferrer noopener\\\" data-type=\\\"URL\\\" data-id=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/21\\\/dai-kinh-kho-uan\\\/\\\">13.\\u00d0\\u1ea1i Kinh Kh\\u1ed5 U\\u1ea9n (Mah\\u0101dukkhakkhanda sutta)<\\\/a><\\\/li><li>\\u00a0<\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/21\\\/kinh-trung-bo-eng-13-dai-kinh-kho-uan-mahadukkhakkhanda-sutta\\\/\\\" rel=\\\"bookmark\\\">Kinh Trung B\\u1ed9 ENG 13 \\u00d0\\u1ea1i Kinh Kh\\u1ed5 U\\u1ea9n (Mah\\u0101dukkhakkhanda sutta)<\\\/a><\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/22\\\/mn-13-maha-dukkha-k-khandha-sutta%e1%b9%83\\\/\\\" rel=\\\"bookmark\\\">MN 13: Mah\\u0101 Dukkha-k-Khandha Sutta\\u1e43<\\\/a><\\\/li><li class=\\\"entry-title\\\"><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/09\\\/07\\\/kinh-trung-bo-ah013-mahadukkhakkhandhasutta-dai-kinh-kho-uan-h-99kho-am-kinh-a\\\/\\\" rel=\\\"bookmark\\\">Kinh Trung B\\u1ed9 AH013 : Mah\\u00e0dukkhakkhandhasutta, \\u0110\\u1ea1i kinh kh\\u1ed5 u\\u1ea9n \\u2013 H.99 Kh\\u1ed5 \\u1ea5m kinh (A)<\\\/a><\\\/li><\\\/ul>\"}},{\"@type\":\"Question\",\"name\":\"Ph\\u1ea7n gi\\u1ea3ng gi\\u1ea3i\",\"acceptedAnswer\":{\"@type\":\"Answer\",\"text\":\"<ul><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/29\\\/gg-kinh-phap-mon-can-ban-trung-bo-kinh-nikaya\\\/\\\" target=\\\"_blank\\\" rel=\\\"noopener\\\">Gi\\u1ea3ng gi\\u1ea3i c\\u01a1 b\\u1ea3n<\\\/a><\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/11\\\/01\\\/gg-dai-kinh-kho-uan-kinh-trung-bo-nikaya\\\/\\\">Audio gi\\u1ea3ng gi\\u1ea3ng c\\u01a1 b\\u1ea3n<\\\/a><\\\/li><li class=\\\"entry-title\\\"><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/09\\\/19\\\/toat-yeu-trung-bo-013-dai-kinh-kho-uan\\\/\\\" rel=\\\"bookmark\\\">To\\u00e1t y\\u1ebfu Trung B\\u1ed9 013 : \\u0110\\u1ea1i kinh Kh\\u1ed5 u\\u1ea9n<\\\/a><\\\/li><li>C\\u00e1c b\\u00e0i gi\\u1ea3ng<\\\/li><li>T\\u00e0i li\\u1ec7u tham kh\\u1ecfa<\\\/li><\\\/ul>\"}}]}<\/script>\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<\/p>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t<div class=\"elementor-column elementor-col-66 elementor-top-column elementor-element elementor-element-b06d9e5\" data-id=\"b06d9e5\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-7453933b elementor-widget elementor-widget-text-editor\" data-id=\"7453933b\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-text-editor elementor-clearfix\">\n\t\t\t\t [ad_1]\r\n<br><div>\n\n\t\t\t\t\t<h4 class=\"ctr\">Majjhima Nik\u0101ya<br\/>1. M\u016bla-Pa\u1e47\u1e47\u0101sa<br\/>2. S\u012bhan\u0101da Vagga<\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\">The Middle Length Sayings<br\/>I. The First Fifty Discourses<br\/>2. The Division of the Lion&#8217;s Roar<\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\"><a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/mn\/idx_majjhima_nikaya_1.htm#p13\">Sutta 13<\/a><\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\">Mah\u0101 Dukkha-k-Khandha Sutta\u0271<\/h4>\n\n\t\t\t\t\t\n\n\t\t\t\t\t<p class=\"ctr\">Translated from the Pali by I.B. Horner, O.B.E., M.A.<br\/>Associate of Newham College, Cambridge<br\/>First Published in 1954<\/p>\n\n\t\t\t\t\t<p class=\"f2 ctr\">Copyright <a href=\"http:\/\/www.palitext.com\">The Pali Text Society<\/a><br\/>Commercial Rights Reserved<br\/><a href=\"https:\/\/creativecommons.org\/licenses\/by-nc\/3.0\/\"><img loading=\"lazy\" decoding=\"async\" src=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/resources\/images\/cc_by_nc.png\" width=\"88\" height=\"15\" alt=\"Creative Commons Licence\"\/><\/a><br\/>For details see <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/frontmatter\/004_copyright.htm\">Terms of Use<\/a>.<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<hr\/>\n\n\t\t\t\t\t<p><a id=\"pg110\"><span class=\"f2 g\"><b>[110]<\/b><\/span><\/a><\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p1\" href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.013.pali.bd.htm#p1\">1<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/chlm\/mn\/mn.013.chlm.sbb.htm#p1\">chlm<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/ati\/mn\/mn.013.than.ati.htm#p1\">than<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/wp\/mn\/mn.013.ntbb.wp.htm#p1\">ntbb<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/mnl\/mn\/mn.013.upal.mnl.htm#p1\">upal<\/a>]<\/span> T<span class=\"f2\"><b>HUS<\/b><\/span> have I heard:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">At one time the Lord was staying near <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/appendixes\/buddhas_india\/buddhas_india.htm#savatthi\">S\u0101vatth\u012b<\/a><br\/>in the Jeta Grove in An\u0101thapi\u1e47\u1e0dika&#8217;s monastery.<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p2\">2<\/a>]<\/span> Then several<span class=\"f1\"><sup>[<a id=\"fn1\" href=\"#n1\">1<\/a>]<\/sup><\/span> monks, having dressed in the morning,<br\/>taking their bowls and <a id=\"pg111\"><span class=\"f2 g\"><b>[111]<\/b><\/span><\/a> robes,<br\/>entered S\u0101vatth\u012b for almsfood.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then it occurred to these monks;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is too early to walk for almsfood in S\u0101vatth\u012b.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Suppose we were to approach the park<span class=\"f1\"><sup>[<a id=\"fn2\" href=\"#n2\">2<\/a>]<\/sup><\/span><br\/>of the wanderers belonging to other sects?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then these monks approached the park<br\/>of the wanderers belonging to other sects;<br\/>having approached,<br\/>they exchanged greetings<br\/>with the wanderers belonging to other sects,<br\/>and having exchanged greetings<br\/>of courtesy and friendliness,<br\/>they sat down at a respectful distance.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As these monks were sitting down at a respectful distance,<br\/>these wanderers belonging to other sects spoke thus to them:<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p3\">3<\/a>]<\/span> &#8220;Your reverences, the recluse Gotama<br\/>lays down the full understanding<span class=\"f1\"><sup>[<a id=\"fn3\" href=\"#n3\">3<\/a>]<\/sup><\/span> of sense-pleasures;<br\/>we too lay down the full understanding of sense-pleasures.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Your reverences, the recluse Gotama<br\/>lays down the full understanding of material shapes;<span class=\"f1\"><sup>[<a id=\"fn4\" href=\"#n4\">4<\/a>]<\/sup><\/span><br\/>we too lay down the full understanding of material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Your reverences, the recluse Gotama<br\/>lays down the full understanding of feelings;<br\/>we too lay down the full understanding of feelings.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So, your reverences, herein<br\/>what is the divergence,<br\/>what the discrepancy,<br\/>what the difference<br\/>between the recluse Gotama and us,<br\/>that is to say in <i>Dhamma<\/i>-teaching<br\/>as against <i>Dhamma<\/i>-teaching,<br\/>in instruction<br\/>as against instruction?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p4\">4<\/a>]<\/span> Then those monks neither rejoiced in<br\/>nor scoffed at<br\/>what the wanderers belonging to other sects had said.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Rising from their seats<br\/>they departed,<br\/>not rejoicing,<br\/>not scoffing,<br\/>but thinking:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;We shall learn the meaning of what has been said<br\/>in the Lord&#8217;s presence.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p5\">5<\/a>]<\/span> Then these monks<br\/>having walked for almsfood in S\u0101vatth\u012b,<br\/>returning from the alms-gathering after the meal,<br\/>approached the Lord;<br\/>having approached,<br\/>having greeted the Lord,<br\/>they sat down at a respectful distance.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As they were sitting down at a respectful distance,<br\/>these monks spoke thus to the Lord:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Now we, Lord, having dressed in the morning,<br\/>taking our bowls and robes,<br\/>entered S\u0101vatth\u012b for almsfood.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It occurred to us, Lord:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;It is too early to walk for almsfood in S\u0101vatth\u012b.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Suppose <a id=\"pg112\"><span class=\"f2 g\"><b>[112]<\/b><\/span><\/a> we were to approach the park<br\/>of the wanderers belonging to other sects?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So we, Lord, approached the park<br\/>of the wanderers belonging to other sects<br\/>and exchanged greetings<br\/>with the wanderers belonging to other sects,<br\/>and having exchanged greetings of courtesy and friendliness,<br\/>we sat down at a respectful distance.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As we were sitting down at a respectful distance,<br\/>these wanderers belonging to other sects spoke thus to us:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Your reverences, the recluse Gotama<br\/>lays down the full understanding of sense-pleasures;<br\/>we too lay down the full understanding of sense-pleasures.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Your reverences, the recluse Gotama<br\/>lays down the full understanding of material shapes;<br\/>we too lay down the full understanding of material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Your reverences, the recluse Gotama<br\/>lays down the full understanding of feelings;<br\/>we too lay down the full understanding of feelings.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So, your reverences, herein<br\/>what is the divergence,<br\/>what the discrepancy,<br\/>what the difference<br\/>between the recluse Gotama<br\/>and us,<br\/>that is to say in <i>Dhamma<\/i>-teaching<br\/>as against <i>Dhamma<\/i>-teaching,<br\/>in instruction<br\/>as against instruction?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then we neither rejoiced in<br\/>nor scoffed at<br\/>what the wanderers belonging to other sects had said.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Rising from our seats<br\/>we departed,<br\/>not rejoicing,<br\/>not scoffing,<br\/>but thinking:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;We shall learn the meaning of what has been said in the Lord&#8217;s presence.'&#8221;<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4 ctr c\">\u00a7<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p6\">6<\/a>]<\/span> &#8220;Monks, wanderers belonging to other sects<br\/>who speak thus<br\/>should be spoken to thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;But what, your reverences,<br\/>is the satisfaction in pleasures of the senses,<br\/>what the peril,<br\/>what the escape (from them)?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But what, your reverences,<br\/>is the satisfaction in material shapes,<br\/>what the peril,<br\/>what the escape (from them)?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But what, your reverences,<br\/>is the satisfaction in pleasures of feelings,<br\/>what the peril,<br\/>what the escape (from them)?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Monks, when wanderers belonging to other sects<br\/>are questioned in this way,<br\/>they will not be able to explain,<br\/>and moreover they will get into further difficulties.<span class=\"f1\"><sup>[<a id=\"fn5\" href=\"#n5\">5<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">What is the reason for this?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is that it is not within their scope.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">I, monks, do not see anyone in the world<br\/>with its devas,<br\/>Maras and Brahmas,<br\/>in creation<br\/>with its recluses and brahmans,<br\/>its devas and men,<br\/>who could win approbation<br\/>with his answers to these questions<br\/>except a <i>Tath\u0101gata<\/i><br\/>or a <i>Tath\u0101gata&#8217;s<\/i> disciple<br\/>or one who has heard (the teaching) from them.<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4 ctr c\">\u00a7<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p7\">7<\/a>]<\/span> And what, monks, is the satisfaction<br\/>in pleasures of the senses?<span class=\"f1\"><sup>[<a id=\"fn6\" href=\"#n6\">6<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">These five, monks,<br\/>are the strands of sense-pleasures.<span class=\"f1\"><sup>[<a id=\"fn7\" href=\"#n7\">7<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">What five?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Material shapes cognisable by the eye,<br\/>agreeable,<br\/>pleasant,<br\/>liked,<br\/>enticing,<br\/>connected with sensual pleasures,<br\/>alluring.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sounds cognisable by the ear,<br\/>agreeable,<br\/>pleasant,<br\/>liked,<br\/>enticing,<br\/>connected with sensual pleasures,<br\/>alluring.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Smells cognisable by the nose,<br\/>agreeable,<br\/>pleasant,<br\/>liked,<br\/>enticing,<br\/>connected with sensual pleasures,<br\/>alluring.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Tastes cognisable by the tongue,<br\/>agreeable,<br\/>pleasant,<br\/>liked,<br\/>enticing,<br\/>connected with sensual pleasures,<br\/>alluring.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Touches cognisable by the body,<br\/>agreeable,<br\/>pleasant,<br\/>liked,<br\/>enticing,<br\/>connected with sensual pleasures,<br\/>alluring.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">These, monks, are the five strands of sense-pleasures.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whatever pleasure,<br\/>whatever happiness<br\/>arises in consequence of these five strands of sense-pleasures,<br\/>this is the satisfaction in sense-pleasures.<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4 ctr c\">\u00a7<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p8\">8<\/a>]<\/span> And what, monks, is the peril in sense-pleasures?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In this case, monks,<br\/>a young man of family<br\/>earns his living by some craft,<br\/>such as reckoning on the fingers,<span class=\"f1\"><sup>[<a id=\"fn8\" href=\"#n8\">8<\/a>]<\/sup><\/span><br\/>such as calculation,<span class=\"f1\"><sup>[<a id=\"fn9\" href=\"#n9\">9<\/a>]<\/sup><\/span><br\/>such as <a id=\"pg113\"><span class=\"f2 g\"><b>[113]<\/b><\/span><\/a> computing,<span class=\"f1\"><sup>[<a id=\"fn10\" href=\"#n10\">10<\/a>]<\/sup><\/span><br\/>such as agriculture,<span class=\"f1\"><sup>[<a id=\"fn11\" href=\"#n11\">11<\/a>]<\/sup><\/span><br\/>such as being in a rajah&#8217;s service,<span class=\"f1\"><sup>[<a id=\"fn12\" href=\"#n12\">12<\/a>]<\/sup><\/span><br\/>such as by another craft.<span class=\"f1\"><sup>[<a id=\"fn13\" href=\"#n13\">13<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">He is afflicted by the cold,<span class=\"f1\"><sup>[<a id=\"fn14\" href=\"#n14\">14<\/a>]<\/sup><\/span><br\/>he is afflicted by the heat,<br\/>suffering from the touch of gadflies,<br\/>mosquitoes,<br\/>wind,<br\/>sun,<br\/>creeping things,<br\/>dying of hunger and thirst.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, monks, is a peril<br\/>in pleasures of the senses<br\/>that is present,<br\/>a stem of ill,<span class=\"f1\"><sup>[<a id=\"fn15\" href=\"#n15\">15<\/a>]<\/sup><\/span><br\/>having pleasures of the senses as the cause,<br\/>having pleasures of the senses as the provenance,<br\/>being a consequence of pleasures of the senses,<br\/>the very cause of pleasures of the senses.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p9\">9<\/a>]<\/span> If, monks, this young man of family<br\/>rouses himself,<br\/>exerts himself,<br\/>strives thus,<br\/>but if these possessions do not come to his hand,<br\/>he grieves,<br\/>mourns,<br\/>laments,<br\/>beating his breast<br\/>and wailing,<br\/>he falls into disillusionment,<span class=\"f1\"><sup>[<a id=\"fn16\" href=\"#n16\">16<\/a>]<\/sup><\/span> and thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Indeed my exertion is vain,<br\/>indeed my striving is fruitless.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This too, monks, is a peril<br\/>in the pleasures of the senses<br\/>that is present,<br\/>a stem of ill,<br\/>having pleasures of the senses as the cause,<br\/>having pleasures of the senses as the provenance,<br\/>being a consequence of pleasures of the senses,<br\/>the very cause of pleasures of the senses.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p10\">10<\/a>]<\/span> If, monks, this young man of family<br\/>rouses himself,<br\/>exerts himself,<br\/>strives thus,<br\/>and these possessions come to his hand,<br\/>he experiences suffering and sorrow<br\/>in consequence of looking after them,<br\/>and thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Now by what means<br\/>may neither kings nor thieves<br\/>take away my possessions,<br\/>nor fire burn them,<br\/>nor water carry them away,<br\/>nor heirs whom I do not like<br\/>take them away?&#8217;<span class=\"f1\"><sup>[<a id=\"fn17\" href=\"#n17\">17<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">Although he looks after these possessions<br\/>and guards them,<br\/>kings do take them away<br\/>or thieves take them away,<br\/>or fire burns them<br\/>or water carries them away,<br\/>or heirs whom he does not like<br\/>take them away.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He grieves,<br\/>mourns,<br\/>laments,<br\/>beating his breast and wailing,<br\/>he falls into disillusionment,<br\/>and thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I do not even have that which was mine.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This too, monks, is a peril<br\/>in the pleasures of the senses<br\/>that is present,<br\/>a stem of ill,<br\/>having pleasures of the senses as the cause,<br\/>having pleasures of the senses as the provenance,<br\/>being a consequence of pleasures of the senses,<br\/>the very cause of pleasures of the senses.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p11\">11<\/a>]<\/span> And again, monks,<br\/>when sense-pleasures are the cause,<br\/>sense-pleasures the provenance,<br\/>sense-pleasures the consequence,<br\/>the very <a id=\"pg114\"><span class=\"f2 g\"><b>[114]<\/b><\/span><\/a> cause of sense-pleasures,<br\/>kings dispute with kings,<br\/>nobles dispute with nobles,<br\/>brahmans dispute with brahmans,<br\/>householders dispute with householders,<br\/>a mother disputes with her son,<br\/>a son disputes with his mother,<br\/>a father disputes with his son,<br\/>a son disputes with his father,<br\/>a brother disputes with a brother,<br\/>a brother disputes with a sister,<br\/>a sister disputes with a brother,<br\/>a friend disputes with a friend.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Those who enter into quarrel,<br\/>contention,<br\/>dispute and attack one another<br\/>with their hands<br\/>and with stones<span class=\"f1\"><sup>[<a id=\"fn18\" href=\"#n18\">18<\/a>]<\/sup><\/span><br\/>and with sticks<br\/>and with weapons,<span class=\"f1\"><sup>[<a id=\"fn19\" href=\"#n19\">19<\/a>]<\/sup><\/span><br\/>these suffer dying then<br\/>and pain like unto dying.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This too, monks,<br\/>is a peril in the pleasures of the senses<br\/>that is present,<br\/>a stem of ill,<br\/>having pleasures of the senses as the cause,<br\/>having pleasures of the senses as the provenance,<br\/>being a consequence of pleasures of the senses,<br\/>the very cause of pleasures of the senses.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p12\">12<\/a>]<\/span> And again, monks,<br\/>when sense-pleasures are the cause,<br\/>sense-pleasures the provenance,<br\/>sense-pleasures the consequence,<br\/>the very cause of sense-pleasures,<br\/>having taken sword and shield,<br\/>having girded on bow and quiver,<br\/>both sides mass for battle<br\/>and arrows are hurled<br\/>and knives are hurled<br\/>and swords are flashing.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">These who wound with arrows<br\/>and wound with knives<br\/>and decapitate with their swords,<br\/>these suffer dying then<br\/>and pain like unto dying.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This too, monks, is a peril<br\/>in the pleasures of the senses<br\/>that is present,<br\/>a stem of ill,<br\/>having pleasures of the senses as the cause,<br\/>having pleasures of the senses as the provenance,<br\/>being a consequence of pleasures of the senses,<br\/>the very cause of pleasures of the senses.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p13\">13<\/a>]<\/span> And again, monks,<br\/>when sense-pleasures are the cause,<br\/>sense-pleasures the provenance,<br\/>sense-pleasures the consequence,<br\/>the very cause of sense-pleasures,<br\/>having taken sword and shield,<br\/>having girded on bow and quiver,<br\/>they leap on to the newly daubed<span class=\"f1\"><sup>[<a id=\"fn20\" href=\"#n20\">20<\/a>]<\/sup><\/span> ramparts,<br\/>and arrows are hurled<br\/>and knives are hurled<br\/>and swords are flashing.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Those who wound with arrows<br\/>and wound with knives<br\/>and pour boiling cow-dung<span class=\"f1\"><sup>[<a id=\"fn21\" href=\"#n21\">21<\/a>]<\/sup><\/span> over them<br\/>and crush them with the (falling) portcullis<br\/>and decapitate them with their swords,<br\/>these suffer dying then<br\/>and pain like unto dying.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This too, monks, is a peril<br\/>in the pleasures of the senses<br\/>that is present,<br\/>a stem of ill,<br\/>having pleasures of the senses as the cause,<br\/>having pleasures of the senses as the provenance,<br\/>being a consequence of pleasures of the senses,<br\/>the very cause of pleasures of the senses.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p14\">14<\/a>]<\/span> And again, monks,<br\/>when sense-pleasures are the cause,<br\/>sense-pleasures the provenance,<br\/>sense-pleasures the consequence,<br\/>the very cause of sense-pleasures,<br\/>they break into a house<br\/>and carry off the booty<br\/>and behave as a thief<br\/>and wait in ambush<br\/>and go to other <a id=\"pg115\"><span class=\"f2 g\"><b>[115]<\/b><\/span><\/a> men&#8217;s wives.<span class=\"f1\"><sup>[<a id=\"fn22\" href=\"#n22\">22<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">Kings, having arrested such a one,<br\/>deal out various punishments:<span class=\"f1\"><sup>[<a id=\"fn23\" href=\"#n23\">23<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">They lash him with whips<br\/>and they lash him with canes<br\/>and they lash him with (birch) rods,<br\/>and they cut off his hand,<br\/>and they cut off his foot,<br\/>and they cut off his hand and foot,<br\/>and they cut off his ear,<br\/>and they cut off his nose,<br\/>and they cut off his ear and nose,<br\/>and they give him the &#8216;gruel-pot&#8217;<span class=\"f1\"><sup>[<a id=\"fn24\" href=\"#n24\">24<\/a>]<\/sup><\/span> punishment,<br\/>and they give him the &#8216;shell-tonsure&#8217; punishment,<br\/>and they give him the &#8216;Rahu&#8217;s mouth,&#8217; punishment,<br\/>and they give him the &#8216;fire-garland&#8217; punishment,<br\/>and they give him the &#8216;flaming hand&#8217; punishment,<br\/>and they give him the &#8216;hay-twist&#8217; punishment,<br\/>and they give him the &#8216;bark-dress&#8217; punishment,<br\/>and they give him the &#8216;antelope&#8217; punishment,<br\/>and they give him the &#8216;flesh-hooking&#8217; punishment,<br\/>and they give him the &#8216;disc-slice&#8217; punishment,<br\/>and they give him the &#8216;pickling process&#8217; punishment,<br\/>and they give him the &#8216;circling the pin,&#8217; punishment,<br\/>and they give him the &#8216;straw mattress,&#8217; punishment,<br\/>and they spray him with boiling oil,<br\/>give him as food to the dogs,<br\/>impale him alive on stakes<br\/>and decapitate him with a sword.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This too, monks, is a peril in the pleasures of the senses that is present,<br\/>a stem of ill,<br\/>having pleasures of the senses as the cause,<br\/>having pleasures of the senses as the provenance,<br\/>being a consequence of pleasures of the senses,<br\/>the very cause of pleasures of the senses.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p15\">15<\/a>]<\/span> And again, monks,<br\/>when sense-pleasures are the cause,<br\/>sense-pleasures the provenance,<br\/>sense-pleasures the consequence,<br\/>the very cause of sense-pleasures,<br\/>they behave wrongly in body,<br\/>they behave wrongly in speech,<br\/>they behave wrongly in thought.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">These, having behaved wrongly in body,<br\/>in speech,<br\/>in thought,<br\/>at the breaking up of the body after dying,<br\/>arise in a sorrowful state,<br\/>a bad bourn,<br\/>the abyss,<br\/>Niraya Hell.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, monks, is a peril in pleasures of the senses<br\/>that is of the future,<br\/>a stem of ill,<br\/>having pleasures of the senses as the cause,<br\/>having pleasures of the senses as the provenance,<br\/>being a consequence of pleasures of the senses,<br\/>the very cause of pleasures of the senses.<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4 ctr c\">\u00a7<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p16\">16<\/a>]<\/span> And what, monks, is the escape from pleasures of the senses?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whatever, monks, is the control of<br\/>desire for and attachment to<br\/>pleasures of the senses,<br\/>the getting rid of the desire and attachment,<br\/>this is the escape from pleasures of the senses.<span class=\"f1\"><sup>[<a id=\"fn25\" href=\"#n25\">25<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4 ctr c\">\u00a7<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p17\">17<\/a>]<\/span> Monks, whatever recluses or brahmans<span class=\"f1\"><sup>[<a id=\"fn26\" href=\"#n26\">26<\/a>]<\/sup><\/span><br\/>do not thus comprehend the satisfaction in pleasures of the senses<br\/>as satisfaction,<br\/>the peril<br\/>as peril,<br\/>the escape<br\/>as escape<br\/>as it really is,<br\/>these indeed will neither know their own sense-pleasures accurately,<br\/>nor will they arouse another to a similar condition<span class=\"f1\"><sup>[<a id=\"fn27\" href=\"#n27\">27<\/a>]<\/sup><\/span><br\/>so that, as he fares along,<br\/>he will know sense-pleasures accurately &#8211;<br\/>this situation does not exist.<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pg116\"><span class=\"f2 g\"><b>[116]<\/b><\/span><\/a> But, monks, whatever recluses or brahmans comprehend thus<br\/>the satisfaction in pleasures of the senses<br\/>as satisfaction,<br\/>the peril<br\/>as peril,<br\/>the escape<br\/>as escape<br\/>as it really is,<br\/>these indeed either know their own sense-pleasures accurately,<br\/>or they will arouse another to a similar condition,<br\/>so that, as he fares along,<br\/>he will know sense-pleasures accurately &#8211;<br\/>this situation exists.<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4 ctr c\">\u00a7<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p18\">18<\/a>]<\/span> And what, monks, is the satisfaction in material shapes?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Monks, it is like a girl in a noble&#8217;s family<br\/>or a brahman&#8217;s family<br\/>or a householder&#8217;s family<br\/>who at the age of fifteen or sixteen<br\/>is not too tall,<br\/>not too short,<br\/>not too thin,<br\/>not too fat,<br\/>not too dark,<br\/>not too fair &#8211;<br\/>is she, monks,<br\/>at the height of her beauty and loveliness at that time?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Yes, Lord.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Monks, whatever happiness and pleasure arise<br\/>because of beauty and loveliness,<br\/>this is satisfaction in material shapes.<span class=\"f1\"><sup>[<a id=\"fn28\" href=\"#n28\">28<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4 ctr c\">\u00a7<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p19\">19<\/a>]<\/span> And what, monks, is peril in material shapes?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, monks,<br\/>one might see that same lady<span class=\"f1\"><sup>[<a id=\"fn29\" href=\"#n29\">29<\/a>]<\/sup><\/span><br\/>after a time,<br\/>eighty<br\/>or ninety<br\/>or a hundred years old,<br\/>aged,<br\/>crooked as a rafter,<br\/>bent,<br\/>leaning on a stick,<br\/>going along palsied,<br\/>miserable,<br\/>youth gone,<br\/>teeth broken,<br\/>hair thinned,<br\/>skin wrinkled,<br\/>stumbling along,<br\/>the limbs discoloured.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What would you think, monks?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">That that which was former<br\/>beauty and loveliness<br\/>has vanished,<br\/>a peril has appeared?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Yes, Lord.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;This too, monks, is a peril in material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p20\">20<\/a>]<\/span> And again, monks, one might see that same lady<br\/>diseased,<br\/>suffering,<br\/>sorely ill,<br\/>lying in her own excrement,<br\/>having to be lifted up by others,<br\/>having to be laid down by others.<span class=\"f1\"><sup>[<a id=\"fn30\" href=\"#n30\">30<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">What would you think, monks?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">That that which was former<br\/>beauty and loveliness has vanished,<br\/>a peril has appeared?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Yes, Lord.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;This too, monks, is a peril in material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p21\">21<\/a>]<\/span> And again, monks, one might see that same lady,<br\/>her body thrown aside in a cemetery,<br\/>dead for one,<br\/>two<br\/>or three days,<br\/>swollen,<br\/>discoloured,<br\/>decomposing.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What would you think, monks?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">That that which was former<br\/>beauty and loveliness has vanished,<br\/>a peril has appeared?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Yes, Lord.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;This too, monks, is a peril in material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p22\">22<\/a>]<\/span> And again, monks, one might see this same lady,<br\/>her body thrown aside in <a id=\"pg117\"><span class=\"f2 g\"><b>[117]<\/b><\/span><\/a> a cemetery,<br\/>being devoured by crows<br\/>or ravens<br\/>or vultures<br\/>or wild dogs<br\/>or jackals<br\/>or by a variety of animals.<span class=\"f1\"><sup>[<a id=\"fn31\" href=\"#n31\">31<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">What would you think, monks?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">That that which was former<br\/>beauty and loveliness<br\/>has vanished,<br\/>a peril has appeared?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Yes, Lord.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;This too, monks, is a peril in material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p23\">23<\/a>]<\/span> And again, monks, one might see that same lady,<br\/>her body thrown aside in a cemetery,<br\/>a skeleton<br\/>with (some) flesh and blood,<br\/>sinew-bound.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What would you think, monks?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">That that which was former<br\/>beauty and loveliness has vanished,<br\/>a peril has appeared?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Yes, Lord.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;This too, monks, is a peril in material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p24\">24<\/a>]<\/span> And again, monks, one might see that same lady,<br\/>her body thrown aside in a cemetery,<br\/>a fleshless skeleton<br\/>with a smear of blood,<br\/>sinew-bound.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What would you think, monks?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">That that which was former<br\/>beauty and loveliness<br\/>has vanished,<br\/>a peril has appeared?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Yes, Lord.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;This too, monks, is a peril in material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p25\">25<\/a>]<\/span> And again, monks, one might see that same lady,<br\/>her body thrown aside in a cemetery,<br\/>a skeleton<br\/>without flesh or blood,<br\/>sinew-bound.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What would you think, monks?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">That that which was former<br\/>beauty and loveliness<br\/>has vanished,<br\/>a peril has appeared?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Yes, Lord.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;This too, monks, is a peril in material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p26\">26<\/a>]<\/span> And again, monks, one might see that same lady,<br\/>her body thrown aside in a cemetery,<br\/>the bones no longer held together,<br\/>scattered in this direction and that:<br\/>here a hand-bone,<br\/>there a foot-bone,<br\/>here a leg-bone,<br\/>there a rib,<br\/>here a hip-bone,<br\/>there a back-bone,<br\/>here the skull.<span class=\"f1\"><sup>[<a id=\"fn32\" href=\"#n32\">32<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">What would you think, monks?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">That that which was former<br\/>beauty and loveliness<br\/>has vanished,<br\/>a peril has appeared?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Yes, Lord.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;This too, monks, is a peril in material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p27\">27<\/a>]<\/span> And again, monks, one might see that same lady,<br\/>her body thrown aside in a cemetery,<br\/>the bones white<br\/>and something like sea-shells.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What would you think, monks?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">That that which was former<br\/>beauty and loveliness has vanished,<br\/>a peril has appeared?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Yes, Lord.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;This too, monks, is a peril in material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p28\">28<\/a>]<\/span> And again, monks, one might see that same lady,<br\/>her body thrown aside in a cemetery,<br\/>a heap of dried-up bones<br\/>more than a year old.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What would you think, monks?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">That that which was former beauty and loveliness has vanished,<br\/>a peril has appeared?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Yes, Lord.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;This too, monks, is a peril in material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p29\">29<\/a>]<\/span> And again, monks, one might see that same lady,<br\/>her body thrown aside in a cemetery,<br\/>the bones gone<br\/>rotten<br\/>and reduced to powder.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What would you think, monks?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">That that which was former beauty and loveliness has vanished,<br\/>a peril has appeared?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Yes, Lord.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;This too, monks, is a peril in material shapes.<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4 ctr c\">\u00a7<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p30\">30<\/a>]<\/span> And what, monks, is the escape from material shapes?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whatever, monks, is the control<br\/>of desire and attachment,<br\/>the getting rid of desire<br\/>and attachment to material shapes,<br\/>this is the escape from material shapes.<span class=\"f1\"><sup>[<a id=\"fn33\" href=\"#n33\">33<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4 ctr c\">\u00a7<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p31\">31<\/a>]<\/span> Monks, whatever recluses or brahmans<br\/>do not thus comprehend<br\/>the satisfaction in material shapes<br\/>as satisfaction,<br\/>the peril<br\/>as peril,<br\/>the escape<br\/>as escape<br\/>as it really is,<br\/>these indeed will neither<br\/>know material shapes accurately themselves<br\/>nor will they arouse another to a similar condition,<br\/>so that, as he fares along,<br\/>he will know material shapes accurately &#8211;<br\/>this situation does not exist.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But, monks, whatever recluses or brahmans comprehend thus<br\/>the satisfaction in material shapes<br\/>as satisfaction,<br\/>the peril<br\/>as peril,<br\/>the escape<br\/>as escape<br\/>as it really is,<br\/>these indeed either know<br\/>material shapes <a id=\"pg118\"><span class=\"f2 g\"><b>[118]<\/b><\/span><\/a> accurately themselves<br\/>or they will arouse another to a similar condition,<br\/>so that, as he fares along,<br\/>he will know material shapes accurately &#8211;<br\/>this situation exists.<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4 ctr c\">\u00a7<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p32\">32<\/a>]<\/span> And what, monks, is the satisfaction of feelings?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, monks, a monk<br\/>aloof from pleasures of the senses,<br\/>aloof from unskilled states of mind,<br\/>enters into<br\/>and abides in<br\/>the first meditation<br\/>which is accompanied by initial thought and discursive thought,<br\/>is born of aloofness,<br\/>and is rapturous and joyful.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Monks, at the time in which the monk<br\/>aloof from pleasures of the senses,<br\/>aloof from unskilled states of mind,<br\/>enters into<br\/>and abides in<br\/>the first meditation<br\/>which is accompanied by initial thought and discursive thought,<br\/>is born of aloofness,<br\/>and is rapturous and joyful,<br\/>if at that time he does not strive for his own hurt,<br\/>if he does not strive for the hurt of others,<br\/>if he does not strive for the hurt of both,<br\/>at that very time he experiences a feeling that is not hurtful.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">I, monks, say that not-hurtfulness<br\/>is the highest satisfaction among feelings.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p33\">33<\/a>]<\/span> And again, monks, a monk,<br\/>by allaying initial thought and discursive thought,<br\/>with the mind subjectively tranquillised<br\/>and fixed on one point,<br\/>enters into<br\/>and abides in<br\/>the second meditation<br\/>which is devoid of initial and discursive thought,<br\/>is born of concentration,<br\/>and is rapturous and joyful.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Monks, at the time in which the monk,<br\/>by allaying initial thought and discursive thought,<br\/>with the mind subjectively tranquillised<br\/>and fixed on one point,<br\/>enters into<br\/>and abides in<br\/>the second meditation<br\/>which is devoid of initial and discursive thought,<br\/>is born of concentration,<br\/>and is rapturous and joyful,<br\/>if at that time he does not strive for his own hurt,<br\/>if he does not strive for the hurt of others,<br\/>if he does not strive for the hurt of both,<br\/>at that very time he experiences a feeling that is not hurtful.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">I, monks, say that not-hurtfulness<br\/>is the highest satisfaction among feelings.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p34\">34<\/a>]<\/span> And again, monks, a monk,<br\/>by the fading out of rapture,<br\/>abiding with equanimity,<br\/>attentive,<br\/>and clearly conscious<br\/>experiencing in his person that joy<br\/>of which the ariyans say:<br\/>&#8216;Joyful lives he who has equanimity and is mindful,&#8217;<br\/>enters into<br\/>and abides in<br\/>the third meditation.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Monks, at the time in which the monk,<br\/>by the fading out of rapture,<br\/>abiding with equanimity,<br\/>attentive,<br\/>and clearly conscious<br\/>experiencing in his person that joy<br\/>of which the ariyans say:<br\/>&#8216;Joyful lives he who has equanimity and is mindful,&#8217;<br\/>enters into<br\/>and abides in<br\/>the third meditation,<br\/>if at that time he does not strive for his own hurt,<br\/>if he does not strive for the hurt of others,<br\/>if he does not strive for the hurt of both,<br\/>at that very time he experiences a feeling that is not hurtful.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">I, monks, say that not-hurtfulness<br\/>is the highest satisfaction among feelings.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p35\">35<\/a>]<\/span> And again, monks, a monk,<br\/>by getting rid of joy<br\/>and by getting rid of anguish,<br\/>and by the going down of his former pleasures and sorrows,<br\/>enters into<br\/>and abides in<br\/>the fourth meditation,<br\/>which has neither anguish nor joy<br\/>and which is entirely purified by equanimity and mindfulness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Monks, at the time in which the monk,<br\/>by getting rid of joy<br\/>and by getting rid of anguish,<br\/>and by the going down of his former pleasures and sorrows,<br\/>enters into<br\/>and abides in<br\/>the fourth meditation,<br\/>which has neither anguish nor joy<br\/>and which is entirely purified by equanimity and mindfulness,<br\/>if at that time he does not strive for his own hurt,<br\/>if he does not strive for the hurt of others,<br\/>if he does not strive for the hurt of both,<br\/>at that very time he experiences a feeling that is not hurtful.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">I, monks, say that not-hurtfulness<br\/>is the highest satisfaction among feelings.<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4 ctr c\">\u00a7<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p36\">36<\/a>]<\/span> And what, monks, is the peril of feelings?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Inasmuch, monks, as feelings are impermanent,<br\/>ill,<br\/>liable to change,<br\/>this is the peril of feelings.<span class=\"f1\"><sup>[<a id=\"fn34\" href=\"#n34\">34<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4 ctr c\">\u00a7<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p37\">37<\/a>]<\/span> And what, monks, is the escape from feelings?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whatever, monks, is the control<br\/>of desire and attachment,<br\/>the getting rid of<br\/>desire and attachment to feelings,<br\/>this is the escape from feelings.<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4 ctr c\">\u00a7<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p38\">38<\/a>]<\/span> Monks, whatever recluses or brahmans<br\/>do not thus comprehend the satisfaction in feelings<br\/>as satisfaction,<br\/>the peril as peril,<br\/>the escape<br\/>as escape<br\/>as it really is,<br\/>these indeed will neither know <a id=\"pg119\"><span class=\"f2 g\"><b>[119]<\/b><\/span><\/a> feelings accurately themselves<br\/>nor will they arouse another to a similar condition,<br\/>so that, as he fares along,<br\/>he will know feelings accurately &#8211;<br\/>this situation does not exist.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But, monks, whatever recluses or brahmans<br\/>comprehend thus<br\/>the satisfaction in feelings<br\/>as satisfaction,<br\/>the peril<br\/>as peril,<br\/>the escape<br\/>as escape<br\/>as it really is,<br\/>these indeed know feelings accurately themselves<br\/>or they will arouse another to a similar condition,<br\/>so that, as he fares along,<br\/>he will know feelings accurately &#8211;<br\/>this situation exists.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus spoke the Lord.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Delighted, these monks rejoiced in what the Lord had said.<\/p>\n\n\t\t\t\t\t<p class=\"ctr\">The Greater Discourse on the Stems of Anguish<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<hr class=\"demi\"\/>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n1\" href=\"#fn1\">1<\/a>]<\/sup> <i>sambahul\u0101;<\/i> not a technical term here, as in <i>Vin.<\/i> where it means a &#8220;group.&#8221; <i>i.e.<\/i> less than a <i>sa\u1e45gha.<\/i> It is noticed at <i>MA.<\/i> ii. 64 that in <i>Vin.<\/i> <i>sambahul\u0101<\/i> is three people, but in the Suttas three is called just three, and (a number) higher than that is <i>sambahul\u0101.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n2\" href=\"#fn2\">2<\/a>]<\/sup> <i>\u0101r\u0101ma.<\/i> Not here a &#8220;monastery&#8221; as wanderers were not monastically constituted. <i>MA.<\/i> ii. 54 says it was not far from the Jeta Grove.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n3\" href=\"#fn3\">3<\/a>]<\/sup> <i>MA.<\/i> ii. 54, the ejection and transcending of sense-pleasures and of material shapes and feelings.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n4\" href=\"#fn4\">4<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/sn\/04_salv\/sn04.35.025.pali.bd.htm\"><i>S.<\/i> iv. 16.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n5\" href=\"#fn5\">5<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.01.pali.bd.htm#pg26\"><i>D.<\/i> i. 26,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/sn\/04_salv\/idx_35_salayatanasamyutta.htm#p23\"><i>S.<\/i> iv. 15.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n6\" href=\"#fn6\">6<\/a>]<\/sup>From here to <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.013.pali.bd.htm#pg87\"><i>M.<\/i> i. 87<\/a> = <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.014.pali.bd.htm#pg92\"><i>M.<\/i> i. 92<\/a> = <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.059.pali.bd.htm#pg398\">398<\/a> = <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.066.pali.bd.htm#pg454\">454.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n7\" href=\"#fn7\">7<\/a>]<\/sup> <i>M.<\/i> i. <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.014.pali.bd.htm#pg92\">92,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.059.pali.bd.htm#pg398\">398,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.066.pali.bd.htm#pg454\">454;<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/an\/06_sixes\/an06.063.pali.bd.htm#pg411\"><i>A.<\/i> iii. 411,<\/a> etc. quoted <i>Kvu.<\/i> 369.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n8\" href=\"#fn8\">8<\/a>]<\/sup> <i>mudd\u0101.<\/i> See <i>B.D.<\/i> ii. 176, <i>n.<\/i> 4 for further references, etc. <i>MA.<\/i> ii. 56 says, &#8220;having established awareness through the joints of the fingers, it is called <i>hatthamudd\u0101<\/i> (hand-reckoning).&#8221;ganana See <i>B.D.<\/i> ii. 176, <i>n.<\/i> 5.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n9\" href=\"#fn9\">9<\/a>]<\/sup> <i>gana\u1e47\u0101<\/i> See <i>B.D.<\/i> ii. 176, <i>n.<\/i> 5.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n10\" href=\"#fn10\">10<\/a>]<\/sup> <i>sankh\u0101na\u0271.<\/i> According to the <i>Comy.,<\/i> computing how much rice there will be, how much fruit, how many birds in the sky, by looking at a field, at a tree, or at the sky respectively.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n11\" href=\"#fn11\">11<\/a>]<\/sup> See <i>B.D.<\/i> ii. 175.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n12\" href=\"#fn12\">12<\/a>]<\/sup> Perhaps a government official, <i>r\u0101ja-porisa.<\/i> As at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.05.pali.bd.htm#pg135\"><i>D.<\/i> i. 135,<\/a> <i>A.<\/i> iv. <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/an\/08_eights\/an08.054.pali.bd.htm\">281,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/an\/08_eights\/an08.055.pali.bd.htm#pg286\">286.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n13\" href=\"#fn13\">13<\/a>]<\/sup> <i>MA.<\/i> ii. 56 instances elephant-craft and horse-craft.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n14\" href=\"#fn14\">14<\/a>]<\/sup> <i>MA.<\/i> ii. 56, &#8220;like an arrow&#8217;s target, he stands before <i>(purato)<\/i> the cold.&#8221; It <i>(i.e. purakkhata)<\/i> also means &#8216;being oppressed.'&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n15\" href=\"#fn15\">15<\/a>]<\/sup> <i>MA.<\/i> ii. 57 says, a heap, <i>r\u0101si.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n16\" href=\"#fn16\">16<\/a>]<\/sup> <i>sammoha,<\/i> or confusion, delusion.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n17\" href=\"#fn17\">17<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/an\/08_eights\/an08.054.pali.bd.htm#pg282\"><i>A.<\/i> iv. 282.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n18\" href=\"#fn18\">18<\/a>]<\/sup> <i>le\u1e0d\u1e0du.<\/i> See <i>Vin.<\/i> iii. 46, iv. 40.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n19\" href=\"#fn19\">19<\/a>]<\/sup> This sequence also found at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.021.pali.bd.htm#pg123\"><i>M.<\/i> i. 123,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/kd\/ud\/ud.1-8.pali.bd.htm#pg71\"><i>Ud.<\/i> 71.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n20\" href=\"#fn20\">20<\/a>]<\/sup> <i>add\u0101valepana.<\/i> The word also occurs at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/sn\/04_salv\/sn04.35.202.pali.bd.htm#pg187\"><i>S.<\/i> iv. 187.<\/a> <i>MA.<\/i> ii 58 renders by &#8220;hot mud.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n21\" href=\"#fn21\">21<\/a>]<\/sup> <i>pakka\u1e6d\u1e6dh\u012b,<\/i> explained by <i>MA.<\/i> ii. 58 as <i>kuthita ( = ka\u1e6dh-) gomaya,<\/i> while <i>Nd.<\/i> ii. 199 reads <i>chaka\u1e47t\u012b.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n22\" href=\"#fn22\">22<\/a>]<\/sup> As at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.084.pali.bd.htm#pg88\"><i>M.<\/i> ii. 88,<\/a> and <i>cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.060.pali.bd.htm#pg404\"><i>M.<\/i> i. 404.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n23\" href=\"#fn23\">23<\/a>]<\/sup> As at <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/mn\/mn.129.pali.bd.htm\"><i>M.<\/i> iii. 163<\/a> <i>f.,<\/i> <i>A.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/an\/02_twos\/an02.001-010.pali.bd.htm#p1\">i. 47,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/an\/04_fours\/an04.121.pali.bd.htm#pg122\">ii. 122,<\/a> <i>Miln.<\/i> 197.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n24\" href=\"#fn24\">24<\/a>]<\/sup> These punishments are described in greater detail at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/an\/02_twos\/an02.001-010.wood.pts.htm#ch_I\"><i>G.S.<\/i> i. 42, 43 in the notes.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n25\" href=\"#fn25\">25<\/a>]<\/sup> At other passages, <i>e.g.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/an\/04_fours\/an04.244.pali.bd.htm#pg245\"><i>A.<\/i> iii. 245,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/kd\/iti\/iti.pali.bd.htm#pg61\"><i>It.<\/i> p. 61,<\/a> <i>D.<\/i> iii. <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.33.05.pali.bd.htm#pg239\">239,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.34.pali.bd.htm#pg275\">275,<\/a> renunciation of sense-pleasures is called the escape from them. <i>MA.<\/i> ii. 60 says it is <i>nibb\u0101na<\/i>.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n26\" href=\"#fn26\">26<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/sn\/03_kv\/idx_23_radhasamyutta.htm#p5\"><i>S.<\/i> iii. 191-92.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n27\" href=\"#fn27\">27<\/a>]<\/sup> <i>tathatt\u0101ya samm\u0101dapessanti.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n28\" href=\"#fn28\">28<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/sn\/04_salv\/sn04.35.014.pali.bd.htm\"><i>S.<\/i> iv. 8.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n29\" href=\"#fn29\">29<\/a>]<\/sup> As at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/an\/03_threes\/an03.035.pali.bd.htm#pg139\"><i>A.<\/i> i. 139.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n30\" href=\"#fn30\">30<\/a>]<\/sup> <i>tam eva bhagin\u012b<\/i> (literally, sister).<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n31\" href=\"#fn31\">31<\/a>]<\/sup> As at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.010.pali.bd.htm#pg58\"><i>M.<\/i> i. 58.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n32\" href=\"#fn32\">32<\/a>]<\/sup> As at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/sn\/03_kv\/sn03.22.057.pali.bd.htm#pg62\"><i>S.<\/i> iii. 62.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n33\" href=\"#fn33\">33<\/a>]<\/sup> As at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/an\/06_sixes\/an06.029.pali.bd.htm#pg324\"><i>A.<\/i> iii. 324.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n34\" href=\"#fn34\">34<\/a>]<\/sup> As at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/sn\/03_kv\/sn03.22.057.pali.bd.htm#pg63\"><i>S.<\/i> iii. 63.<\/a><\/p>\n\n<\/div>\r\n<br>[ad_2]\r\n<br>Ngu\u1ed3n : <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.013.horn.pts.htm\">Source link  <\/a>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-31b765b elementor-section-full_width elementor-section-content-space-between elementor-section-height-default elementor-section-height-default\" data-id=\"31b765b\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-no\">\n\t\t\t\t\t\t\t<div class=\"elementor-row\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-032c9f7\" data-id=\"032c9f7\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-664a34a elementor-widget elementor-widget-text-editor\" data-id=\"664a34a\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-text-editor elementor-clearfix\">\n\t\t\t\t<p>\t\t<div data-elementor-type=\"section\" data-elementor-id=\"29369\" class=\"elementor elementor-29369\">\n\t\t\t\t\t<div class=\"elementor-section-wrap\">\n\t\t\t\t\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-263b597c elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"263b597c\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t\t\t<div class=\"elementor-row\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-134cd20d\" data-id=\"134cd20d\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-6bcd0b6 elementor-widget elementor-widget-text-editor\" data-id=\"6bcd0b6\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-text-editor elementor-clearfix\">\n\t\t\t\t<p>T\u00ecm hi\u1ec3u Kinh t\u1ea1ng Nikaya &#8211; T\u00e2m h\u1ecdc l\u00e0 cu\u1ed1n s\u00e1ch Online gi\u1edbi thi\u1ec7u v\u1ec1 b\u1ed9 kinh Nikaya , c\u00e1c b\u1ea3n d\u1ecbch v\u00e0 ch\u00fa gi\u1ea3i \u0111\u01b0\u1ee3c T\u00e2m H\u1ecdc so\u1ea1n t\u1eeb c\u00e1c ngu\u1ed3n \u0111\u00e1ng t\u00edn c\u1eady tr\u00ean m\u1ea1ng internet.<\/p><p>Tuy nhi\u00ean \u0111\u00e2y v\u1eabn l\u00e0 s\u00e1ch ch\u1ec9 c\u00f3 gi\u00e1 tr\u1ecb tham kh\u1ea3o , mang t\u00ednh ch\u1ee7 quan c\u1ee7a t\u00e1c gi\u1ea3&nbsp; T\u00e2m h\u1ecdc.<\/p>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<\/p>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t\t\t\t\t\t<\/div>\n\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t","protected":false},"excerpt":{"rendered":"<p>Home Ph\u1ea7n I\u00a0 &#8211;\u00a0 Ph\u1ea7n II\u00a0 &#8211;\u00a0 Ph\u1ea7n III [ad_1] Majjhima Nik\u0101ya1. M\u016bla-Pa\u1e47\u1e47\u0101sa2. S\u012bhan\u0101da Vagga The Middle Length SayingsI. The First Fifty Discourses2. The Division of the Lion&#8217;s\u2026<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"elementor_canvas","format":"standard","meta":{"footnotes":""},"categories":[356],"tags":[],"td_series":[],"class_list":["post-35789","post","type-post","status-publish","format-standard","hentry","category-kinh-trung-bo-viet-anh"],"_links":{"self":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35789","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/comments?post=35789"}],"version-history":[{"count":5,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35789\/revisions"}],"predecessor-version":[{"id":37718,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35789\/revisions\/37718"}],"wp:attachment":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/media?parent=35789"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/categories?post=35789"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/tags?post=35789"},{"taxonomy":"td_series","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/td_series?post=35789"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}