{"id":35798,"date":"2022-08-22T00:02:37","date_gmt":"2022-08-21T17:02:37","guid":{"rendered":"https:\/\/tamhoc.org\/2022\/08\/22\/sutta-22\/"},"modified":"2022-08-28T01:54:26","modified_gmt":"2022-08-27T18:54:26","slug":"kinh-trung-bo-eng-22-kinh-vi-du-con-ran-alagaddupama-sutta","status":"publish","type":"post","link":"https:\/\/tamhoc.org\/trang-chu\/2022\/08\/22\/kinh-trung-bo-eng-22-kinh-vi-du-con-ran-alagaddupama-sutta\/","title":{"rendered":"Kinh Trung B\u1ed9 ENG 22 Kinh V\u00ed D\u1ee5 Con R\u1eafn (Alagadd\u016bpama sutta)"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-post\" data-elementor-id=\"35798\" class=\"elementor elementor-35798\">\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-a387ed0 elementor-section-full_width elementor-section-content-space-around elementor-section-height-default 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data-id=\"31193f1\" 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-f372c33 elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"f372c33\" 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-25361b1\" data-id=\"25361b1\" 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-0085f5a elementor-widget elementor-widget-text-editor\" data-id=\"0085f5a\" 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=\"31086\" class=\"elementor elementor-31086\">\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-43af09ab elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"43af09ab\" 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-40540ca6\" data-id=\"40540ca6\" 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-35597ca2 elementor-widget elementor-widget-toggle\" data-id=\"35597ca2\" 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-8951\" class=\"elementor-tab-title\" data-tab=\"1\" role=\"tab\" aria-controls=\"elementor-tab-content-8951\" 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 22.Kinh V\u00ed D\u1ee5 Con R\u1eafn (Alagadd\u016bpama sutta)<\/a>\n\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<div id=\"elementor-tab-content-8951\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"1\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-8951\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-vi-du-con-ran\/\" target=\"_blank\" rel=\"noreferrer noopener\">22.Kinh V\u00ed D\u1ee5 Con R\u1eafn (Alagadd\u016bpama sutta)<\/a><\/li><li>\u00a0<\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/22\/kinh-trung-bo-eng-22-kinh-vi-du-con-ran-alagaddupama-sutta\/\" rel=\"bookmark\">Kinh Trung B\u1ed9 ENG 22 Kinh V\u00ed D\u1ee5 Con R\u1eafn (Alagadd\u016bpama sutta)<\/a><\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/22\/mn-22-alagaddupama-sutta%e1%b9%83\/\" rel=\"bookmark\">MN 22: Alagadd\u2019\u016apama Sutta\u1e43<\/a><\/li><li class=\"entry-title\"><a href=\"https:\/\/tamhoc.org\/2022\/09\/07\/kinh-trung-bo-ah022-alagaddupamasutta-kinh-vi-du-con-ran-h-200-a-le-tra-kinh\/\" rel=\"bookmark\">Kinh Trung B\u1ed9 AH022: Alagadd\u00f9pamasutta, Kinh V\u00ed d\u1ee5 con r\u1eafn-H.200 A l\u00ea tra kinh<\/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-8952\" class=\"elementor-tab-title\" data-tab=\"2\" role=\"tab\" aria-controls=\"elementor-tab-content-8952\" 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-8952\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"2\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-8952\"><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>Audio gi\u1ea3ng gi\u1ea3i c\u01a1 b\u1ea3n<\/li><li class=\"entry-title\"><a href=\"https:\/\/tamhoc.org\/2022\/09\/20\/toat-yeu-trung-bo-022-vi-du-con-ran\/\" rel=\"bookmark\">To\u00e1t y\u1ebfu Trung b\u1ed9 022 : V\u00ed d\u1ee5 con r\u1eafn<\/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 22.Kinh V\\u00ed D\\u1ee5 Con R\\u1eafn (Alagadd\\u016bpama sutta)\",\"acceptedAnswer\":{\"@type\":\"Answer\",\"text\":\"<ul><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/21\\\/kinh-vi-du-con-ran\\\/\\\" target=\\\"_blank\\\" rel=\\\"noreferrer noopener\\\">22.Kinh V\\u00ed D\\u1ee5 Con R\\u1eafn (Alagadd\\u016bpama sutta)<\\\/a><\\\/li><li>\\u00a0<\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/22\\\/kinh-trung-bo-eng-22-kinh-vi-du-con-ran-alagaddupama-sutta\\\/\\\" rel=\\\"bookmark\\\">Kinh Trung B\\u1ed9 ENG 22 Kinh V\\u00ed D\\u1ee5 Con R\\u1eafn (Alagadd\\u016bpama sutta)<\\\/a><\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/22\\\/mn-22-alagaddupama-sutta%e1%b9%83\\\/\\\" rel=\\\"bookmark\\\">MN 22: Alagadd\\u2019\\u016apama Sutta\\u1e43<\\\/a><\\\/li><li class=\\\"entry-title\\\"><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/09\\\/07\\\/kinh-trung-bo-ah022-alagaddupamasutta-kinh-vi-du-con-ran-h-200-a-le-tra-kinh\\\/\\\" rel=\\\"bookmark\\\">Kinh Trung B\\u1ed9 AH022: Alagadd\\u00f9pamasutta, Kinh V\\u00ed d\\u1ee5 con r\\u1eafn-H.200 A l\\u00ea tra kinh<\\\/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>Audio gi\\u1ea3ng gi\\u1ea3i c\\u01a1 b\\u1ea3n<\\\/li><li class=\\\"entry-title\\\"><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/09\\\/20\\\/toat-yeu-trung-bo-022-vi-du-con-ran\\\/\\\" rel=\\\"bookmark\\\">To\\u00e1t y\\u1ebfu Trung b\\u1ed9 022 : V\\u00ed d\\u1ee5 con r\\u1eafn<\\\/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-86d6334\" data-id=\"86d6334\" 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-765a0196 elementor-widget elementor-widget-text-editor\" data-id=\"765a0196\" 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\/>3. Tatiya Vagga<\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\">The Middle Length Sayings<br\/>I. The First Fifty Discourses<br\/>3. The Third Division<\/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#p22\">Sutta 22<\/a><\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\">Alagadd&#8217;\u016apama 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=\"pg167\"><span class=\"f2 g\"><b>[167]<\/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.022.pali.bd.htm#p1\">1<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/chlm\/mn\/mn.022.chlm.sbb.htm#p1\">chlm<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/wp\/mn\/mn.022.ntbb.wp.htm#p1\">ntbb<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/bps\/mn\/mn.022.nypo.bps.htm#p1\">nypo<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/mnl\/mn\/mn.022.upal.mnl.htm#p1\">upal<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/ati\/mn\/mn.022.than.ati.htm#p1\">than<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/bd\/mn\/mn.022.olds.bd.htm#p1\">olds<\/a>]<\/span> THUS 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 Anathapi\u1e47\u1e0dika&#8217;s monastery.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Now at that time<br\/>a pernicious view had arisen like this<br\/>in a monk named Ari\u1e6d\u1e6dha<br\/>who had formerly been a vulture-trainer:<span class=\"f1\"><sup>[<a id=\"fn1\" href=\"#n1\">1<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;In so far as I understand <i>Dhamma<\/i><br\/>taught by the Lord,<br\/>it is that in following those things<br\/>called stumbling-blocks by the Lord,<br\/>there is no stumbling-block at all.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Several monks heard:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;A pernicious view has arisen<br\/>to the monk named Ari\u1e6d\u1e6dha,<br\/>who was formerly a vulture-trainer,<br\/>like this:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;In so far as I understand <i>Dhamma<\/i><br\/>taught by the Lord,<br\/>it is that in following those things<br\/>called stumbling-blocks by the Lord,<br\/>there is no stumbling-block at all.'&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then these monks approached the monk Ari\u1e6d\u1e6dha,<br\/>who had formerly been a vulture-trainer;<br\/>having approached,<br\/>they spoke thus to the monk Ari\u1e6d\u1e6dha,<br\/>who had formerly been a vulture-trainer:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Is it true, as is said, reverend Ari\u1e6d\u1e6dha,<br\/>that a pernicious view has arisen in you,<br\/>like this:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;In so far as I understand <i>Dhamma<\/i><br\/>taught by the Lord,<br\/>it is that in following those things<br\/>called stumbling-blocks by the Lord,<br\/>there is no stumbling-block at all?'&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Undoubtedly, your reverences,<br\/>as I understand <i>Dhamma<\/i> taught by the Lord,<br\/>it is that in following those things<br\/>called stumbling-blocks by the Lord,<br\/>there is no stumbling-block at all.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then these monks,<br\/>anxious to dissuade the monk Ari\u1e6d\u1e6dha<br\/>who had formerly been a vulture-trainer<br\/>from that pernicious view,<br\/>questioned him,<br\/>cross-questioned him,<br\/>and pressed for the reasons,<span class=\"f1\"><sup>[<a id=\"fn2\" href=\"#n2\">2<\/a>]<\/sup><\/span> <a id=\"pg168\"><span class=\"f2 g\"><b>[168]<\/b><\/span><\/a><br\/>and said:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Do not speak thus, reverend Ari\u1e6d\u1e6dha,<br\/>do not misrepresent the Lord;<br\/>misrepresentation of the Lord<br\/>is not at all seemly,<br\/>and the Lord certainly would not speak thus.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">For, in many a figure, reverend Ari\u1e6d\u1e6dha,<br\/>are things called stumbling-blocks by the Lord,<span class=\"f1\"><sup>[<a id=\"fn3\" href=\"#n3\">3<\/a>]<\/sup><\/span><br\/>and in following these<br\/>there is a veritable stumbling-block.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are said by the Lord<br\/>to be of little satisfaction,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by the Lord<br\/>to a skeleton,<span class=\"f1\"><sup>[<a id=\"fn4\" href=\"#n4\">4<\/a>]<\/sup><\/span><br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by the Lord<br\/>to a lump of meat,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by the Lord<br\/>to a torch of dry grass,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by the Lord<br\/>to a pit of glowing embers,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by the Lord<br\/>to a dream,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by the Lord<br\/>to something borrowed,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by the Lord<br\/>to the fruits of a tree,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by the Lord<br\/>to a slaughterhouse,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by the Lord<br\/>to an impaling stake,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by the Lord<br\/>to a snake&#8217;s head,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Yet the monk Ari\u1e6d\u1e6dha<br\/>who had formerly been a vulture-trainer<br\/>even while being questioned,<br\/>cross-questioned<br\/>and pressed for his reasons by these monks,<br\/>expressed that pernicious view as before,<br\/>obstinately holding and adhering to it:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Undoubtedly, your reverences,<br\/>as I understand <i>Dhamma<\/i> taught by the Lord,<br\/>it is that in following those things<br\/>called stumbling-blocks by the Lord,<br\/>there is no stumbling-block at all.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Since these monks were unable to dissuade the monk Ari\u1e6d\u1e6dha<br\/>who had formerly been a vulture-trainer<br\/>from that pernicious view,<br\/>then these monks 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\">While 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;Lord, a pernicious view like this<br\/>arose in the monk called Ari\u1e6d\u1e6dha<br\/>who had formerly been a vulture-trainer:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;In so far as I understand <i>Dhamma<\/i><br\/>taught by the Lord,<br\/>it is that in following those things<br\/>called stumbling-blocks by the Lord,<br\/>there is no stumbling-block at all.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And we heard, Lord,<br\/>that a pernicious view like this<br\/>had arisen in the monk called Ari\u1e6d\u1e6dha<br\/>who had formerly been a vulture-trainer:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;In so far as I understand <i>Dhamma<\/i><br\/>taught by the Lord,<br\/>it is that in following those things<br\/>called stumbling-blocks by the Lord,<br\/>there is no stumbling-block at all.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then we, Lord,<br\/>approached the monk Ari\u1e6d\u1e6dha<br\/>who had formerly been a vulture-trainer;<br\/>having approached,<br\/>we spoke thus to the monk Ari\u1e6d\u1e6dha<br\/>who had formerly been a vulture-trainer:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Is it true, as is said, reverend Ari\u1e6d\u1e6dha,<br\/>that a pernicious view has arisen in you like this:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;In so far as I under- <a id=\"pg169\"><span class=\"f2 g\"><b>[169]<\/b><\/span><\/a> stand <i>Dhamma<\/i><br\/>taught by the Lord,<br\/>it is that in following those things<br\/>called stumbling-blocks by the Lord,<br\/>there is no stumbling-block at all&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;When this had been said, Lord,<br\/>the monk Ari\u1e6d\u1e6dha,<br\/>who had formerly been a vulture-trainer,<br\/>spoke thus to us:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Undoubtedly, your reverences,<br\/>as I understand <i>Dhamma<\/i> taught by the Lord,<br\/>it is that in following those things<br\/>called stumbling-blocks by the Lord,<br\/>there is no stumbling-block at all.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then we, Lord,<br\/>anxious to dissuade the monk Ari\u1e6d\u1e6dha,<br\/>who had formerly been a vulture-trainer,<br\/>from that pernicious view,<br\/>questioned him,<br\/>cross-questioned him,<br\/>pressed him for reasons,<br\/>and said:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Do not speak thus, reverend Ari\u1e6d\u1e6dha,<br\/>do not misrepresent the Lord;<br\/>misrepresentation of the Lord<br\/>is not at all seemly,<br\/>and the Lord certainly would not speak thus.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">For in many a figure, reverend Ari\u1e6d\u1e6dha,<br\/>are things called stumbling-blocks by the Lord,<br\/>and in following these<br\/>there is a veritable stumbling-block.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are said by the Lord<br\/>to be of little satisfaction,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by the Lord<br\/>to a skeleton,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by the Lord<br\/>to a lump of meat,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by the Lord<br\/>to a torch of dry grass,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by the Lord<br\/>to a pit of glowing embers,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by the Lord<br\/>to a dream,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by the Lord<br\/>to something borrowed,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by the Lord<br\/>to the fruits of a tree,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by the Lord<br\/>to a slaughterhouse,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by the Lord<br\/>to an impaling stake,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by the Lord<br\/>to a snake&#8217;s head,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Yet, Lord, the monk Ari\u1e6d\u1e6dha<br\/>who had formerly been a vulture-trainer,<br\/>even while being questioned,<br\/>cross-questioned<br\/>and pressed for his reasons by us,<br\/>expressed that pernicious view as before,<br\/>obstinately holding and adhering to it:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Undoubtedly, your reverences,<br\/>as I understand <i>Dhamma<\/i> taught by the Lord,<br\/>it is that in following those things<br\/>called stumbling-blocks by the Lord,<br\/>there is no stumbling-block at all.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Since we, Lord,<br\/>were unable to dissuade the monk Ari\u1e6d\u1e6dha<br\/>who had formerly been a vulture-trainer<br\/>from that pernicious view,<br\/>we are therefore telling this matter to the Lord.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the Lord addressed a certain monk, saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Come you, monk,<br\/>summon the monk Ari\u1e6d\u1e6dha<br\/>who had formerly been a vulture-trainer<br\/>in my name, saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;&#8216;The Lord is summoning you, Ari\u1e6d\u1e6dha.'&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Very well, Lord,&#8221;<br\/>and this monk, having answered the Lord in assent,<br\/>approached the monk Ari\u1e6d\u1e6dha<br\/>who had formerly been a vulture-trainer,<br\/>and having approached,<br\/>spoke thus to the monk Ari\u1e6d\u1e6dha<br\/>who had formerly been a vulture-trainer:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;The Lord is summoning you, reverend Ari\u1e6d\u1e6dha.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Very well, your reverence,&#8221;<br\/>and the monk Ari\u1e6d\u1e6dha<br\/>who had formerly been a vulture-trainer,<br\/>having answered this monk in assent,<br\/>approached the Lord;<br\/>having approached,<br\/>having greeted the Lord,<br\/>he sat down at a respectful distance.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As the monk Ari\u1e6d\u1e6dha<br\/>who had formerly been a vulture-trainer<br\/>was sitting down at a respectful distance,<br\/>the Lord spoke thus to him:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Is it true, as is said,<br\/>that in you, Ari\u1e6d\u1e6dha,<br\/>a pernicious view <a id=\"pg170\"><span class=\"f2 g\"><b>[170]<\/b><\/span><\/a> arose like this;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;In so far as I understand <i>Dhamma<\/i><br\/>taught by the Lord,<br\/>it is that in following those things<br\/>called stumbling-blocks by the Lord,<br\/>there is no stumbling-block at all&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Undoubtedly, Lord,<br\/>as I understand <i>Dhamma<\/i> taught by the Lord,<br\/>it is that in following those things<br\/>called stumbling-blocks by the Lord,<br\/>there is no stumbling-block at all.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;To whom then do you, foolish man,<br\/>understand that <i>Dhamma<\/i> was taught thus by me?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Have not things that are stumbling-blocks<br\/>been spoken of by me in many a figure,<br\/>and in following these<br\/>is there not a veritable stumbling-block?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense-pleasures are said by me<br\/>to be of little satisfaction,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by me<br\/>to a skeleton,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by me<br\/>to a lump of meat,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by me<br\/>to a torch of dry grass,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by me<br\/>to a pit of glowing embers,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by me<br\/>to a dream,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by me<br\/>to something borrowed,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by me<br\/>to the fruits of a tree,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by me<br\/>to a slaughterhouse,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by me<br\/>to an impaling stake,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by me<br\/>to a snake&#8217;s head,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And yet you, foolish man,<br\/>not only misrepresent me<br\/>because of your own wrong grasp,<br\/>but also injure yourself<br\/>and give rise to much demerit<br\/>which will be for a long time, foolish man,<br\/>for your woe and sorrow.&#8221;<span class=\"f1\"><sup>[<a id=\"fn5\" href=\"#n5\">5<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the Lord addressed the monks, saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;What do you think about this, monks?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Has the monk Ari\u1e6d\u1e6dha<br\/>who was formerly a vulture-trainer<br\/>even a glimmering<span class=\"f1\"><sup>[<a id=\"fn6\" href=\"#n6\">6<\/a>]<\/sup><\/span> of this <i>Dhamma<\/i> and discipline?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;How could this be, Lord?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is not so, Lord.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When this had been said,<br\/>the monk Ari\u1e6d\u1e6dha<br\/>who had formerly been a vulture-trainer<br\/>sat down silent,<br\/>ashamed,<br\/>his shoulders drooped,<br\/>his head lowered,<br\/>brooding,<br\/>speechless.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the Lord,<br\/>understanding why the monk Ari\u1e6d\u1e6dha<br\/>who had formerly been a vulture-trainer<br\/>was silent,<br\/>ashamed,<br\/>his shoulders drooped,<br\/>his head lowered,<br\/>brooding,<br\/>speechless,<br\/>spoke thus to the monk Ari\u1e6d\u1e6dha<br\/>who had formerly been a vulture-trainer:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;You, foolish man,<br\/>will be known through this pernicious view of your own,<br\/>for I will now interrogate the monks.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the Lord addressed the monks, saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Do you too, monks,<br\/>understand that <i>Dhamma<\/i> was taught by me thus,<br\/>so that the monk Ari\u1e6d\u1e6dha<br\/>who had formerly been a vulture-trainer<br\/>not only misrepresents me<br\/>because of his own wrong grasp,<br\/>but is also injuring himself<br\/>and giving rise to much demerit?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pg171\"><span class=\"f2 g\"><b>[171]<\/b><\/span><\/a> &#8220;No, Lord.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">For, Lord, in many a figure<br\/>are things that are stumbling-blocks<br\/>spoken of to us by the Lord,<br\/>and in following these<br\/>there is a veritable stumbling-block.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are said by the Lord<br\/>to be of little satisfaction,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by the Lord<br\/>to a skeleton,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by the Lord<br\/>to a lump of meat,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by the Lord<br\/>to a torch of dry grass,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by the Lord<br\/>to a pit of glowing embers,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by the Lord<br\/>to a dream,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by the Lord<br\/>to something borrowed,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by the Lord<br\/>to the fruits of a tree,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by the Lord<br\/>to a slaughterhouse,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by the Lord<br\/>to an impaling stake,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by the Lord<br\/>to a snake&#8217;s head,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is good, monks,<br\/>it is good that you, monks,<br\/>have thus understood <i>Dhamma<\/i> taught by me.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">For in many a figure<br\/>have things that are stumbling-blocks<br\/>been spoken of by me to you, monks,<br\/>and in following these<br\/>there is a veritable stumbling-block.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense-pleasures are said by me<br\/>to be of little satisfaction,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by me<br\/>to a skeleton,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by me<br\/>to a lump of meat,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by me<br\/>to a torch of dry grass,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by me<br\/>to a pit of glowing embers,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by me<br\/>to a dream,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by me<br\/>to something borrowed,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by me<br\/>to the fruits of a tree,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by me<br\/>to a slaughterhouse,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by me<br\/>to an impaling stake,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sense pleasures are likened by me<br\/>to a snake&#8217;s head,<br\/>of much pain,<br\/>of much tribulation,<br\/>wherein is more peril.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But when this monk Ari\u1e6d\u1e6dha<br\/>who had formerly been a vulture-trainer<br\/>not only misrepresents me,<br\/>but also injures himself<br\/>and gives rise to much demerit,<br\/>this will be for a long time<br\/>for the woe and sorrow of this foolish man.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Indeed, monks, this situation does not occur<br\/>when one could follow sense-pleasures<br\/>apart from sense-pleasures themselves,<br\/>apart from perceptions of sense-pleasures,<br\/>apart from thoughts of sense-pleasures.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Herein, monks, some foolish men<br\/>master <i>Dhamma<\/i>:<br\/>the Discourses in prose,<br\/>in prose and verse,<span class=\"f1\"><sup>[<a id=\"fn7\" href=\"#n7\">7<\/a>]<\/sup><\/span><br\/>the Expositions,<span class=\"f1\"><sup>[<a id=\"fn8\" href=\"#n8\">8<\/a>]<\/sup><\/span><br\/>the Verses,<span class=\"f1\"><sup>[<a id=\"fn9\" href=\"#n9\">9<\/a>]<\/sup><\/span><br\/>the Uphfting Verses,<br\/>the &#8216;As it was Saids,&#8217;<br\/>the Birth Stories,<br\/>the Wonders,<br\/>the Miscellanies.<span class=\"f1\"><sup>[<a id=\"fn10\" href=\"#n10\">10<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">These, having mastered that <i>Dhamma<\/i>,<br\/>do not test the meaning of these things by intuitive wisdom;<br\/>and these things whose meaning is untested by intuitive wisdom<br\/>do not become clear;<br\/>they master this <i>Dhamma<\/i><br\/>simply for the advantage of reproaching others<br\/>and for the advantage of gossiping,<span class=\"f1\"><sup>[<a id=\"fn11\" href=\"#n11\">11<\/a>]<\/sup><\/span><br\/>and they do not arrive at that goal<br\/>for the sake of which they mastered <i>Dhamma<\/i>.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">These things,<br\/>badly grasped by them<br\/>conduce for a long time<br\/>to their woe and sorrow.<\/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\"><a id=\"pg172\"><span class=\"f2 g\"><b>[172]<\/b><\/span><\/a> Monks, it is because of a wrong grasp of things.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Monks, it is like<span class=\"f1\"><sup>[<a id=\"fn12\" href=\"#n12\">12<\/a>]<\/sup><\/span> a man walking about<br\/>aiming after a water-snake,<span class=\"f1\"><sup>[<a id=\"fn13\" href=\"#n13\">13<\/a>]<\/sup><\/span><br\/>searching for a water-snake,<br\/>looking about for a water-snake.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He might see a large water-snake,<br\/>and he might take hold of it<br\/>by a coil<br\/>or by its tail;<br\/>the water-snake,<br\/>having rounded on him,<br\/>might bite him on his hand<br\/>or arm<br\/>or on another part of his body;<br\/>from this cause<br\/>he might come to dying<br\/>or to pain like unto dying.<\/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\">Monks, it is because of his wrong grasp of the water-snake.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Even so, monks,<br\/>do some foolish men here master <i>Dhamma<\/i>:<br\/>the Discourses in prose,<br\/>in prose and verse,<br\/>the Expositions,<br\/>the Verses,<br\/>the Uphfting Verses,<br\/>the &#8216;As it was Saids,&#8217;<br\/>the Birth Stories,<br\/>the Wonders,<br\/>the Miscellanies.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">These, having mastered that <i>Dhamma<\/i>,<br\/>do not test the meaning of these things by intuitive wisdom;<br\/>and these things whose meaning is untested by intuitive wisdom<br\/>do not become clear;<br\/>they master this <i>Dhamma<\/i> simply for the advantage of reproaching others<br\/>and for the advantage of gossiping,<br\/>and they do not arrive at that goal<br\/>for the sake of which they mastered <i>Dhamma<\/i>.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">These things,<br\/>badly grasped by them<br\/>conduce for a long time<br\/>to their woe and sorrow.<\/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\">Monks, it is because of a wrong grasp of things.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In this case, monks,<br\/>some young men of family master <i>dhamma;<\/i><br\/>the discourses in prose,<br\/>in prose and verse,<br\/>the Expositions,<br\/>the Verses,<br\/>the Uplifting Verses,<br\/>the &#8216;As it was Saids,&#8217;<br\/>the Birth Stories,<br\/>the Wonders,<br\/>the Miscellanies.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">These, having mastered that <i>Dhamma<\/i>,<br\/>test the meaning of these things by intuitive wisdom;<br\/>and these things whose meaning is tested by intuitive wisdom<br\/>become clear to them.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">They master <i>Dhamma<\/i><br\/>neither for the advantage of reproaching others<br\/>nor for the advantage of gossiping,<br\/>and they arrive at the goal<br\/>for the sake of which they mastered <i>Dhamma<\/i>.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">These things,<br\/>being well grasped by them,<br\/>conduce for a long time<br\/>to their welfare and happiness.<\/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, monks, because of a right grasp of things.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Monks, it is like a man walking about<br\/>aiming after a water-snake,<br\/>searching for a water-snake,<br\/>looking about for a water-snake.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He might see a large water-snake,<br\/>and he might hold it back skilfully<span class=\"f1\"><sup>[<a id=\"fn14\" href=\"#n14\">14<\/a>]<\/sup><\/span><br\/>with a forked<span class=\"f1\"><sup>[<a id=\"fn15\" href=\"#n15\">15<\/a>]<\/sup><\/span> stick;<br\/>having held it back skilfully<br\/>with a forked stick,<br\/>he might grasp it properly<br\/>by the neck.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">However that water-snake, monks,<br\/>might wind its coils round that man&#8217;s hand<br\/>or arm<br\/>or round another part of his body,<br\/>he would not come to dying<br\/>or to pain like unto dying.<\/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\">Monks, it is because of his right grasp of the water-snake.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In this case, monks,<br\/>some young men of family master <i>dhamma;<\/i><br\/>the discourses in prose,<br\/>in prose and verse,<br\/>the Expositions,<br\/>the Verses,<br\/>the Uplifting Verses,<br\/>the &#8216;As it was Saids,&#8217;<br\/>the Birth Stories,<br\/>the Wonders,<br\/>the Miscellanies.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">These, having mastered that <i>Dhamma<\/i>,<br\/>test the meaning of these things by intuitive wisdom;<br\/>and these things whose meaning is tested by intuitive wisdom<br\/>become clear to them.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">They master <i>Dhamma<\/i><br\/>neither for the advantage of reproaching others<br\/>nor for the advantage of gossiping,<br\/>and they arrive at the goal<br\/>for the sake of which they mastered <i>Dhamma<\/i>.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">These things,<br\/>being well grasped by them,<br\/>conduce for a long time<br\/>to their welfare and happiness.<\/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, monks, because of a right grasp of things.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Wherefore, monks,<br\/>understand the meaning of what I have said,<br\/>then learn it.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But in case you do not understand<br\/>the meaning of what I have said,<br\/>I should be questioned about it by you,<br\/>or else those who are experienced monks.<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pg173\"><span class=\"f2 g\"><b>[173]<\/b><\/span><\/a> Monks, I will teach you <i>Dhamma<\/i> &#8211;<br\/>the Parable of the Raft &#8211;<br\/>for crossing over,<br\/>not for retaining.<span class=\"f1\"><sup>[<a id=\"fn16\" href=\"#n16\">16<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">Listen to it,<br\/>pay careful attention,<br\/>and I will speak.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Yes, Lord,&#8221;<br\/>these monks answered the Lord in assent.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Monks, as a man going along a highway<br\/>might see a great stretch of water,<br\/>the hither bank dangerous<span class=\"f1\"><sup>[<a id=\"fn17\" href=\"#n17\">17<\/a>]<\/sup><\/span> and frightening,<span class=\"f3\"><sup>[<a href=\"#n17\">17<\/a>]<\/sup><\/span><br\/>the further bank secure,<br\/>not frightening,<br\/>but if there were not a boat for crossing by<br\/>or a bridge across<br\/>for going from the not-beyond to the beyond,<br\/>this might occur to him:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This is a great stretch of water,<br\/>the hither bank dangerous and frightening,<br\/>the further bank secure and not frightening,<br\/>but there is not a boat for crossing by<br\/>or a bridge across<br\/>for going from the not-beyond to the beyond.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Suppose that I,<br\/>having collected grass,<br\/>sticks,<br\/>branches<br\/>and foliage,<br\/>and having tied a raft,<br\/>depending on that raft,<br\/>and striving with hands and feet,<span class=\"f1\"><sup>[<a id=\"fn18\" href=\"#n18\">18<\/a>]<\/sup><\/span><br\/>should cross over safely<br\/>to the beyond?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then, monks, that man,<br\/>having collected grass,<br\/>sticks,<br\/>branches<br\/>and foliage,<br\/>having tied a raft,<br\/>depending on that raft<br\/>and striving with his hands and feet,<br\/>might cross over safely<br\/>to the beyond.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">To him, crossed over,<br\/>gone beyond,<br\/>this might occur:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Now, this raft has been very useful to me.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">I, depending on this raft,<br\/>and striving with my hands and feet,<br\/>crossed over safely<br\/>to the beyond.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Suppose now that I,<br\/>having put this raft on my head,<br\/>or having lifted it on to my shoulder,<br\/>should proceed as I desire?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What do you think about this, monks?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If that man does this,<br\/>is he doing<br\/>what should be done with that raft?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, Lord.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;What should that man do, monks,<br\/>in order to do<br\/>what should be done with that raft?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In this case, monks,<br\/>it might occur to that man<br\/>who has crossed over,<br\/>gone beyond:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Now, this raft has been very useful to me.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Depending on this raft<br\/>and striving with my hands and feet,<br\/>I have crossed over safely<br\/>to the beyond.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Suppose now that I,<br\/>having beached this raft on dry ground<br\/>or having submerged it under the water,<br\/>should proceed as I desire?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In doing this, monks,<br\/>that man would be doing<br\/>what should be done with that raft.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Even so, monks,<br\/>is the Parable of the Raft<br\/><i>Dhamma<\/i> taught by me<br\/>for crossing over,<br\/>not for retaining.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">You, monks, <a id=\"pg174\"><span class=\"f2 g\"><b>[174]<\/b><\/span><\/a><br\/>by understanding the Parable of the Raft,<br\/>should get rid even of (right) mental objects,<span class=\"f1\"><sup>[<a id=\"fn19\" href=\"#n19\">19<\/a>]<\/sup><\/span><br\/>all the more<br\/>of wrong ones.<span class=\"f1\"><sup>[<a id=\"fn20\" href=\"#n20\">20<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">Monks, there are these six views<br\/>with causal relations.<span class=\"f1\"><sup>[<a id=\"fn21\" href=\"#n21\">21<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">What are the six?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In this connection, monks,<br\/>an uninstructed average person,<span class=\"f1\"><sup>[<a id=\"fn22\" href=\"#n22\">22<\/a>]<\/sup><\/span><br\/>taking no count of the pure ones,<br\/>unskilled in the <i>Dhamma<\/i> of the pure ones,<br\/>untrained in the <i>Dhamma<\/i> of the pure ones,<br\/>taking no count of the true men,<br\/>unskilled in the <i>Dhamma<\/i> of the true men,<br\/>untrained in the <i>Dhamma<\/i> of the true men,<br\/>regards material shape as:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This is mine,<br\/>this am I,<br\/>this is my self.&#8217;<span class=\"f1\"><sup>[<a id=\"fn23\" href=\"#n23\">23<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">he regards feeling as:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This is mine,<br\/>this am I,<br\/>this is my self.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">he regards perception as:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This is mine,<br\/>this am I,<br\/>this is my self.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">he regards the habitual tendencies as:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;These are mine,<br\/>this am I,<br\/>this is my self.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">he regards consciousness as:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This is mine,<br\/>this am I,<br\/>this is my self.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And also he regards whatever is seen,<br\/>heard,<br\/>sensed,<span class=\"f1\"><sup>[<a id=\"fn24\" href=\"#n24\">24<\/a>]<\/sup><\/span><br\/>cognised,<br\/>reached,<br\/>looked for,<br\/>pondered by the mind as:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This is mine,<br\/>this am I,<br\/>this is my self.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Also whatever view with causal relation says:<\/p>\n\n\t\t\t\t\t\t<div class=\"floatrpp wpx200 marl6\">\n\t\t\t\t\t\t\t<p><i>So loko so att\u0101.<\/i> This world this self. Meaning &#8216;this which I call the world which I really understand to be myself&#8217;; or &#8216;this world which is the self.&#8217;<\/p>\n\t\t\t\t\t\t\t<p><img loading=\"lazy\" decoding=\"async\" src=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/resources\/images\/king_of_ny_vrysm.gif\" width=\"38\" height=\"32\" alt=\"p.p. explains it all\"\/> <span class=\"f2\">\u2014 p.p.<\/span><\/p>\n\t\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This the world<br\/>this the self;<span class=\"f1\"><sup>[<a id=\"fn25\" href=\"#n25\">25<\/a>]<\/sup><\/span><br\/>after dying<span class=\"f1\"><sup>[<a id=\"fn26\" href=\"#n26\">26<\/a>]<\/sup><\/span><br\/>I<span class=\"f1\"><sup>[<a id=\"fn27\" href=\"#n27\">27<\/a>]<\/sup><\/span> will become permanent,<br\/>lasting,<br\/>eternal,<br\/>not liable to change,<br\/>I will stand fast like unto the eternal,&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">he regards this as:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This is mine,<br\/>this am I,<br\/>this is my self.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But, monks,<br\/>an instructed disciple of the pure ones,<br\/>taking count of the pure ones,<br\/>skilled in the <i>Dhamma<\/i> of the pure ones,<br\/>well trained in the <i>Dhamma<\/i> of the pure ones,<br\/>taking count of the true men,<br\/>skilled in the <i>Dhamma<\/i> of the true men,<br\/>well trained in the <i>Dhamma<\/i> of the <a id=\"pg175\"><span class=\"f2 g\"><b>[175]<\/b><\/span><\/a> true men,<br\/>regards material shape as:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This is not mine,<br\/>this am I not,<br\/>this is not my self;&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">he regards feeling as:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This is not mine,<br\/>this am I not,<br\/>this is not my self;&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">he regards perception as:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This is not mine,<br\/>this am I not,<br\/>this is not my self;&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">he regards the habitual tendencies as:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;These are not mine,<br\/>this am I not,<br\/>this is not my self;&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And also he regards whatever is seen,<br\/>heard,<br\/>sensed,<br\/>cognised,<br\/>reached,<br\/>looked for,<br\/>pondered by the mind as:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This is not mine,<br\/>this am I not,<br\/>this is not my self;&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Also whatever view<br\/>with causal relation says:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This the world<br\/>this the self,<br\/>after dying<br\/>I will become permanent,<br\/>lasting,<br\/>eternal,<br\/>not liable to change,<br\/>I will stand fast like unto the eternal,&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">he regards this as:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This is not mine,<br\/>this am I not,<br\/>this is not my self;&#8217;<\/p>\n\n\t\t\t\t\t\t<div class=\"floatrpp wpx200 marl6\">\n\t\t\t\t\t\t\t<p>&#8220;that which does not exist&#8221; to here Gotama has spoken about what exists in the present &#8216;seen thing&#8217;; hereafter he is speaking about what exists only in hopes and wishes in the imagination.<\/p>\n\t\t\t\t\t\t\t<p><img loading=\"lazy\" decoding=\"async\" src=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/resources\/images\/king_of_ny_vrysm.gif\" width=\"38\" height=\"32\" alt=\"p.p. explains it all\"\/> <span class=\"f2\">\u2014 p.p.<\/span><\/p>\n\t\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<p class=\"f4\">He, regarding thus that which does not exist,<span class=\"f1\"><sup>[<a id=\"fn28\" href=\"#n28\">28<\/a>]<\/sup><\/span><br\/>will not be anxious.&#8221;<span class=\"f1\"><sup>[<a id=\"fn29\" href=\"#n29\">29<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t\t<div class=\"floatrpp wpx200 marl6\">\n\t\t\t\t\t\t\t<p><i>Bahiddh\u0101 and ajjhatta\u0271<\/i> Outside and inside, external and internal, objective and subjective, impersonal and personal.<\/p>\n\t\t\t\t\t\t\t<p><img loading=\"lazy\" decoding=\"async\" src=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/resources\/images\/king_of_ny_vrysm.gif\" width=\"38\" height=\"32\" alt=\"p.p. explains it all\"\/> <span class=\"f2\">\u2014 p.p.<\/span><\/p>\n\t\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<p class=\"f4\">When this had been said,<br\/>a certain monk spoke thus to the Lord:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But Lord, might there not be anxiety<br\/>about something objective<br\/>that does not exist?&#8221;<span class=\"f1\"><sup>[<a id=\"fn30\" href=\"#n30\">30<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;There might be, monk,&#8221;<br\/>the Lord said.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;In this case, monk,<br\/>it occurs to somebody:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;What was certainly mine<span class=\"f1\"><sup>[<a id=\"fn31\" href=\"#n31\">31<\/a>]<\/sup><\/span><br\/>is certainly not mine (now);<span class=\"f1\"><sup>[<a id=\"fn32\" href=\"#n32\">32<\/a>]<\/sup><\/span><br\/>what might certainly be mine,<br\/>there is certainly no chance of my getting.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He grieves,<br\/>mourns,<br\/>laments,<br\/>beats his breast,<br\/>and falls into disillusionment.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Even so, monks,<br\/>does there come to be anxiety<br\/>about something objective<br\/>that does not exist.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But might there be, Lord, no anxiety<br\/>about something objective<br\/>that does not exist?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;There might be, monk,&#8221;<br\/>the Lord said.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;In this case, monk,<br\/>it does not occur to anybody:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;What was certainly mine<br\/>is certainly not mine (now);<br\/>what might certainly be mine,<br\/>there is certainly no chance of my getting.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He does not grieve,<br\/>mourn,<br\/>lament,<br\/>he does not beat his breast,<br\/>he does not fall into disillusionment.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Even so, monk,<br\/>does there come to be no anxiety<br\/>about something objective<br\/>that does not exist.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But, Lord, might there be anxiety<br\/>about something subjective<br\/>that does not exist?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;There might be, monk,&#8217;<br\/>the Lord said.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;In this case, monk,<br\/>the view occurs to someone:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This the world<br\/>this the self;<br\/>after <a id=\"pg176\"><span class=\"f2 g\"><b>[176]<\/b><\/span><\/a> dying<br\/>I will become permanent,<br\/>lasting,<br\/>eternal,<br\/>not liable to change,<br\/>I will stand fast like unto the eternal.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He hears <i>Dhamma<\/i> as it is being taught by the Tath\u0101gata<br\/>or by a disciple of the Tath\u0101gata<br\/>for rooting out all resolve for,<br\/>bias,<br\/>tendency<br\/>and addiction to<br\/>view and causal relation,<br\/>for tranquillising all the activities,<br\/>for casting away all attachment,<br\/>for the destruction of craving,<br\/>for dispassion,<br\/>stopping,<br\/>nibb\u0101na.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It occurs to him thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I will surely be annihilated,<br\/>I will surely be destroyed,<br\/>I will surely not be.&#8217;<span class=\"f1\"><sup>[<a id=\"fn33\" href=\"#n33\">33<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">He grieves,<br\/>mourns,<br\/>laments,<br\/>beats his breast,<br\/>and falls into disillusionment.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus, monk, there comes to be anxiety<br\/>about something subjective<br\/>that does not exist.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But, Lord, might there be no anxiety<br\/>about something subjective<br\/>that does not exist?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;There might be, monk,&#8221;<br\/>the Lord said.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;In this case, monk,<br\/>the view does not occur to anyone:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This the world<br\/>this the self,<br\/>after dying<br\/>I will become permanent,<br\/>lasting,<br\/>eternal,<br\/>not liable to change,<br\/>I will stand fast like unto the eternal.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He hears <i>Dhamma<\/i> as it is being taught by the Tath\u0101gata<br\/>or by a disciple of the Tath\u0101gata<br\/>for rooting out all resolve for,<br\/>bias,<br\/>tendency<br\/>and addiction to<br\/>view and causal relation,<br\/>for tranquillising all the activities,<br\/>for casting away all attachment,<br\/>for the destruction of craving,<br\/>for dispassion,<br\/>stopping,<br\/>nibb\u0101na.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But it does not occur to him thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I will surely be annihilated,<br\/>I will surely be destroyed,<br\/>I will surely not be.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So he does not grieve,<br\/>mourn,<br\/>lament,<br\/>he does not beat his breast,<br\/>he does not fall into disillusionment.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus, monk, does there come to be no anxiety<br\/>about something subjective<br\/>that does not exist.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Monks, could you take hold of some possession,<br\/>the possession of which would be permanent,<br\/>lasting,<br\/>eternal,<br\/>not liable to change,<br\/>that would stand fast<br\/>like unto the eternal?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But do you, monks,<br\/>see that possession<br\/>the possession of which would be permanent,<br\/>lasting,<br\/>eternal,<br\/>not hable to change,<br\/>that would stand fast<br\/>like unto the eternal?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, Lord.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Good, monks.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Neither do I, monks,<br\/>see that possession<br\/>the possession of which is permanent,<br\/>lasting,<br\/>eternal,<br\/>not liable to change,<br\/>that would stand fast<br\/>like unto the eternal.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Could you, monks,<br\/>grasp that grasping<br\/>of the theory of self,<br\/>so that by grasping that theory of self<br\/>there would not arise grief,<br\/>suffering,<br\/>anguish,<br\/><a id=\"pg177\"><span class=\"f2 g\"><b>[177]<\/b><\/span><\/a> lamentation,<br\/>despair?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But do you, monks,<br\/>see that grasping<br\/>of the theory of self,<br\/>from the grasping of which theory of self<br\/>there would not arise grief,<br\/>suffering,<br\/>anguish,<br\/>lamentation,<br\/>despair?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, Lord.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Good, monks.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Neither do I, monks,<br\/>see that grasping<br\/>of the theory of self<br\/>from the grasping of which<br\/>there would not arise grief,<br\/>suffering,<br\/>anguish,<br\/>lamentation,<br\/>despair.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Could you, monks,<br\/>depend on that dependence on view,<br\/>depending on which dependence on view<br\/>there would not arise grief,<br\/>suffering,<br\/>anguish,<br\/>lamentation,<br\/>despair?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But do you, monks,<br\/>see that dependence on view,<br\/>from depending on which dependence on view<br\/>there would not arise grief,<br\/>suffering,<br\/>anguish,<br\/>lamentation,<br\/>despair?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, Lord.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Good, monks.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Neither do I, monks,<br\/>see that dependence on view<br\/>by depending on which dependence on view<br\/>there would not arise grief,<br\/>suffering,<br\/>anguish,<br\/>lamentation,<br\/>despair.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, monks, there were Self,<br\/>could it be said:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;It belongs to my self&#8217;?&#8221;<span class=\"f1\"><sup>[<a id=\"fn34\" href=\"#n34\">34<\/a>]<\/sup><\/span><\/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;Or, monks,<br\/>if there were what belongs to Self,<br\/>could it be said:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;It is my self&#8217;?&#8221;<span class=\"f1\"><sup>[<a id=\"fn35\" href=\"#n35\">35<\/a>]<\/sup><\/span><\/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;But if Self, monks,<br\/>and what belongs to Self,<br\/>although actually existing,<br\/>are incomprehensible,<span class=\"f1\"><sup>[<a id=\"fn36\" href=\"#n36\">36<\/a>]<\/sup><\/span><br\/>is not the view<br\/>and the causal relation that:<\/p>\n\n\t\t\t\t\t\t<div class=\"floatrpp wpx200 marl6\">\n\t\t\t\t\t\t\t<p><i>anupalabbham\u0101ne.<\/i> Ms. Horner has translated this term as something like: &#8220;Beyond grasping, past reach.&#8221; [anu rather than an-] The argument here then becoming: even if there were a world or a self but that if it was beyond the possibility of conception by the consciousness of the existing individual, that it would be folly to hold a view about it, or to hold that in some way or another it would become something of a certain sort in the future (that is conceptualizing that the beyond-conception becomes what is not beyond conception. Bhk. Thanissaro: &#8216;not pinned down as a truth or reality.&#8217;<br\/>but this depends on her translation which doesn&#8217;t stand examination.<\/p>\n\t\t\t\t\t\t\t<p><img loading=\"lazy\" decoding=\"async\" src=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/resources\/images\/king_of_ny_vrysm.gif\" width=\"38\" height=\"32\" alt=\"p.p. explains it all\"\/> <span class=\"f2\">\u2014 p.p.<\/span><\/p>\n\t\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This the world<br\/>this the self,<br\/>after dying<br\/>I will become permanent,<br\/>lasting,<br\/>eternal,<br\/>not liable to change,<br\/>I will stand fast<br\/>like unto the eternal&#8217; &#8211;<br\/>is not this, monks,<br\/>absolute complete folly?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Lord, how could it not be<br\/>absolute complete folly?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;What do you think about this, monks:<span class=\"f1\"><sup>[<a id=\"fn37\" href=\"#n37\">37<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">Is material shape<br\/>permanent or impermanent?&#8221;<span class=\"f1\"><sup>[<a id=\"fn38\" href=\"#n38\">38<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Impermanent, Lord.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But is what is impermanent<br\/>painful or pleasant?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Painful, Lord.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But is it fitting<br\/>to regard that which is impermanent,<br\/>painful,<br\/>liable to change, as<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This is mine,<br\/>this am I,<br\/>this is my self&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pg178\"><span class=\"f2 g\"><b>[178]<\/b><\/span><\/a> &#8220;No, Lord.&#8221;<span class=\"f1\"><sup>[<a id=\"fn39\" href=\"#n39\">39<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;What do you think about this, monks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Is feeling<br\/>permanent or impermanent?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Impermanent, Lord.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But is what is impermanent<br\/>painful or pleasant?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Painful, Lord.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But is it fitting<br\/>to regard that which is impermanent,<br\/>painful,<br\/>liable to change, as<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This is mine,<br\/>this am I,<br\/>this is my self&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, Lord.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;What do you think about this, monks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Is perception<br\/>permanent or impermanent?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Impermanent, Lord.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But is what is impermanent<br\/>painful or pleasant?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Painful, Lord.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But is it fitting<br\/>to regard that which is impermanent,<br\/>painful,<br\/>liable to change, as<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This is mine,<br\/>this am I,<br\/>this is my self&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, Lord.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;What do you think about this, monks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Are the habitual tendencies<br\/>permanent or impermanent?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Impermanent, Lord.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But is what is impermanent<br\/>painful or pleasant?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Painful, Lord.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But is it fitting<br\/>to regard that which is impermanent,<br\/>painful,<br\/>liable to change, as<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This is mine,<br\/>this am I,<br\/>this is my self&#8217;?&#8221;<\/p>\n\t\t\t\t\t<p class=\"f4\">&#8220;No, Lord.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What do you think about this, monks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Is consciousness<br\/>permanent or impermanent?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Impermanent, Lord.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Is that which is impermanent<br\/>painful or pleasant?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Painful, Lord.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But is it fitting<br\/>to regard that which is impermanent,<br\/>painful,<br\/>liable to change, as<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This is mine,<br\/>this am I,<br\/>this is my self&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, Lord.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Wherefore, monks,<br\/>whatever is material shape,<br\/>past, future, present,<br\/>subjective or objective,<br\/>gross or subtle,<br\/>mean or excellent,<br\/>whether it is far or near &#8211;<br\/>all material shape<br\/>should be seen thus<br\/>by perfect intuitive wisdom<br\/>as it really is:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This is not mine,<br\/>this am I not,<br\/>this is not my self.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whatever is feeling,<br\/>past, future, present,<br\/>subjective or objective,<br\/>gross or subtle,<br\/>mean or excellent,<br\/>whether it is far or near &#8211;<br\/>all material shape<br\/>should be seen thus<br\/>by perfect intuitive wisdom<br\/>as it really is:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This is not mine,<br\/>this am I not,<br\/>this is not my self.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whatever is perception,<br\/>past, future, present,<br\/>subjective or objective,<br\/>gross or subtle,<br\/>mean or excellent,<br\/>whether it is far or near &#8211;<br\/>all material shape<br\/>should be seen thus<br\/>by perfect intuitive wisdom<br\/>as it really is:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This is not mine,<br\/>this am I not,<br\/>this is not my self.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whatever are the habitual tendencies,<br\/>past, future, present,<br\/>subjective or objective,<br\/>gross or subtle,<br\/>mean or excellent,<br\/>whether it is far or near &#8211;<br\/>all material shape<br\/>should be seen thus<br\/>by perfect intuitive wisdom<br\/>as it really is:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This is not mine,<br\/>this am I not,<br\/>this is not my self.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whatever is consciousness,<br\/>past, future, present,<br\/>subjective or objective,<br\/>gross or subtle,<br\/>mean or excellent,<br\/>whether it is far or near &#8211;<br\/>all material shape<br\/>should be seen thus<br\/>by perfect intuitive wisdom<br\/>as it really is:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This is not mine,<br\/>this am I not,<br\/>this is not my self.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Monks, the instructed disciple of the pure ones,<br\/>seeing thus,<br\/>disregards material shape,<br\/>disregards feeling,<br\/>disregards perception,<br\/>disregards the habitual tendencies,<br\/>disregards consciousness;<br\/>disregarding,<br\/>he is dispassionate;<br\/>through dispassion<br\/>he is freed;<br\/>in freedom<br\/>the knowledge comes to be<br\/>that he is freed,<span class=\"f1\"><sup>[<a id=\"fn40\" href=\"#n40\">40<\/a>]<\/sup><\/span><br\/>and he comprehends:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Destroyed is birth,<br\/>brought to a close is the Brahma-faring,<br\/>done is what was to be done,<br\/>there is no more<br\/>of being such or such.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Monks, such a monk<span class=\"f1\"><sup>[<a id=\"fn41\" href=\"#n41\">41<\/a>]<\/sup><\/span><br\/>is said to have lifted the barrier,<span class=\"f1\"><sup>[<a id=\"fn42\" href=\"#n42\">42<\/a>]<\/sup><\/span><br\/>and he is said to have filled the moat,<br\/>and he is said to have pulled up the pillar,<br\/>and he is said to have withdrawn the bolts,<br\/>and he is said to be a pure one,<br\/>the flag laid low,<br\/>the burden<span class=\"f1\"><sup>[<a id=\"fn43\" href=\"#n43\">43<\/a>]<\/sup><\/span> dropped,<br\/>without fetters.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And how, monks, has a monk<br\/>lifted the barrier?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In this connection, monks,<br\/>ignorance is got rid of by the monk,<br\/>cut down to the roots,<br\/>made like a palm-tree stump,<br\/>made so that it can come to no <a id=\"pg179\"><span class=\"f2 g\"><b>[179]<\/b><\/span><\/a> future existence,<br\/>not liable to rise again.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In this way, monks,<br\/>a monk comes to be<br\/>one who has lifted the barrier.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And how, monks,<br\/>does a monk come to be<br\/>one who has filled the moat?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In this connection, monks,<br\/>again-becoming,<br\/>faring on in births<br\/>come to be got rid of by a monk,<br\/>cut down to the roots,<br\/>made like a palm-tree stump,<br\/>made so that they can come to no future existence,<br\/>not liable to rise again.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In this way, monks,<br\/>a monk comes to be<br\/>one who has filled the moat.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And how, monks,<br\/>does a monk come to be<br\/>one who has pulled up the pillar?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In this connection, monks,<br\/>craving comes to be got rid of by a monk,<br\/>cut down to the roots,<br\/>made like a palm-tree stump,<br\/>made so that they can come to no future existence,<br\/>not liable to rise again.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In this way, monks, is a monk<br\/>one who has pulled up the pillar.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And how, monks,<br\/>does a monk come to be<br\/>one who has withdrawn the bolts?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In this connection, monks,<br\/>the five fetters binding to the lower (shore)<br\/>come to be got rid of by a monk,<br\/>cut down to the roots,<br\/>made like a palm-tree stump,<br\/>made so that they can come to no future existence,<br\/>not liable to rise again.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In this way, monks, does a monk come to be<br\/>one who has withdrawn the bolts.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And how, monks,<br\/>does a monk come to be<br\/>a pure one,<br\/>the flag laid low,<br\/>the burden dropped,<br\/>without fetters?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In this connection, monks,<br\/>the conceit &#8216;I am&#8217;<br\/>comes to be got rid of by the monk,<br\/>cut down to the roots,<br\/>made like a palm-tree stump,<br\/>made so that they can come to no future existence,<br\/>not liable to rise again.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In this way, monks,<br\/>a monk comes to be<br\/>a pure one,<br\/>the flag laid low,<br\/>the burden dropped,<br\/>without fetters.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Monks, when a monk&#8217;s mind is freed thus,<br\/>the devas &#8211;<br\/>those with Inda,<span class=\"f1\"><sup>[<a id=\"fn44\" href=\"#n44\">44<\/a>]<\/sup><\/span><br\/>those with Brahma,<span class=\"f3\"><sup>[<a href=\"#n44\">44<\/a>]<\/sup><\/span><br\/>those with Pajapati,<span class=\"f3\"><sup>[<a href=\"#n44\">44<\/a>]<\/sup><\/span><br\/>do not succeed in their search<br\/>if they think:<\/p>\n\n\t\t\t\t\t\t<div class=\"floatrpp wpx200 marl6\">\n\t\t\t\t\t\t\t<p><i>Tath\u0101gata.<\/i> The-that-that-got-that. Meaning one who has got arahantship. The Buddha often refers to himself as the <i>Tath\u0101gata,<\/i> but this is not exclusive to him. It is just being used by him at these times as an impersonal self reference. &#8216;the arahant&#8217; &#8216;this being here&#8217;.<\/p>\n\t\t\t\t\t\t\t<p><img loading=\"lazy\" decoding=\"async\" src=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/resources\/images\/king_of_ny_vrysm.gif\" width=\"38\" height=\"32\" alt=\"p.p. explains it all\"\/> <span class=\"f2\">\u2014 p.p.<\/span><\/p>\n\t\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This is the discriminative consciousness<br\/>attached<span class=\"f1\"><sup>[<a id=\"fn45\" href=\"#n45\">45<\/a>]<\/sup><\/span> to a <i>Tath\u0101gata<\/i>.&#8217;<span class=\"f1\"><sup>[<a id=\"fn46\" href=\"#n46\">46<\/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\">I, monks, say here and now<br\/>that a <i>Tath\u0101gata<\/i> is untraceable.<span class=\"f1\"><sup>[<a id=\"fn47\" href=\"#n47\">47<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pg180\"><span class=\"f2 g\"><b>[180]<\/b><\/span><\/a> Although I, monks, am one who speaks thus,<br\/>who points out thus,<br\/>there are some recluses and brahmans<br\/>who misrepresent me untruly,<br\/>vainly,<br\/>falsely,<br\/>not in accordance with fact,<br\/>saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;The recluse Gotama is a nihilist,<span class=\"f1\"><sup>[<a id=\"fn48\" href=\"#n48\">48<\/a>]<\/sup><\/span><br\/>he lays down the cutting off,<br\/>the destruction,<br\/>the disappearance<span class=\"f1\"><sup>[<a id=\"fn49\" href=\"#n49\">49<\/a>]<\/sup><\/span><br\/>of the existent entity.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But as this, monks, is just what I am not,<br\/>as this is just what I do not say,<br\/>therefore these worthy recluses and brahmans<br\/>misrepresent me untruly,<br\/>vainly,<br\/>falsely,<br\/>and not in accordance with fact<br\/>when they say:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;The recluse Gotama is a nihilist,<br\/>he lays down the cutting off,<br\/>the destruction,<br\/>the disappearance<br\/>of the existent entity.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Formerly<span class=\"f1\"><sup>[<a id=\"fn50\" href=\"#n50\">50<\/a>]<\/sup><\/span> I, monks,<br\/>as well as now,<br\/>lay down simply anguish<br\/>and the stopping of anguish.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, in regard to this, monks,<br\/>others revile,<span class=\"f1\"><sup>[<a id=\"fn51\" href=\"#n51\">51<\/a>]<\/sup><\/span><br\/>abuse,<br\/>annoy<span class=\"f1\"><sup>[<a id=\"fn52\" href=\"#n52\">52<\/a>]<\/sup><\/span> the Tath\u0101gata,<br\/>there is in the Tath\u0101gata<br\/>no resentment,<br\/>no distress,<br\/>no dissatisfaction of mind<span class=\"f1\"><sup>[<a id=\"fn53\" href=\"#n53\">53<\/a>]<\/sup><\/span><br\/>concerning them.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, in regard to this,<span class=\"f1\"><sup>[<a id=\"fn54\" href=\"#n54\">54<\/a>]<\/sup><\/span> monks,<br\/>others revere,<br\/>esteem,<br\/>respect<br\/>and honour<br\/>the Tath\u0101gata,<br\/>there is in the <i>Tath\u0101gata<\/i><br\/>no joy,<br\/>no gladness,<br\/>no elation of mind<span class=\"f1\"><sup>[<a id=\"fn55\" href=\"#n55\">55<\/a>]<\/sup><\/span><br\/>concerning them.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, in regard to this, monks,<br\/>others revere,<br\/>esteem,<br\/>respect<br\/>and honour<br\/>the Tath\u0101gata,<br\/>it occurs to the <i>Tath\u0101gata,<\/i> monks, concerning them:<\/p>\n\n\t\t\t\t\t\t<div class=\"floatrpp wpx200 marl6\">\n\t\t\t\t\t\t\t<p><i>Ya\u0271 kho ida\u0271 pubbe pari\u00f1\u00f1\u0101ta\u0271 tattha me evar\u016bp\u0101 k\u0101r\u0101 kar\u012byanti.<\/i> &#8220;Whatever is now such as what ought to be done for me, is done because of earlier comprehensive knowledge.&#8221; Bhks. \u00d1\u0101\u00f1amoli\/Bodhi have: &#8220;They perform such services as these for the sake of what had earlier come to be fully understood.&#8221; Bhk. Thanissaro: &#8220;They do me such service at this that has already been comprehended.&#8221; Sister Upalavana: &#8220;it is on account of what I have thoroughly understood, that they do it.&#8221;<\/p>\n\t\t\t\t\t\t\t<p><img loading=\"lazy\" decoding=\"async\" src=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/resources\/images\/king_of_ny_vrysm.gif\" width=\"38\" height=\"32\" alt=\"p.p. explains it all\"\/> <span class=\"f2\">\u2014 p.p.<\/span><\/p>\n\t\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This that was formerly thoroughly known,<span class=\"f1\"><sup>[<a id=\"fn56\" href=\"#n56\">56<\/a>]<\/sup><\/span><br\/>such kind of duties are to be done by me to it.&#8217;<span class=\"f1\"><sup>[<a id=\"fn57\" href=\"#n57\">57<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">Wherefore, monks,<br\/>even if others should revile,<br\/>abuse,<br\/>annoy you,<br\/>there should be in you no resentment,<br\/>distress,<br\/>dissatisfaction of mind<br\/>concerning them.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And wherefore, monks,<br\/>even if others should revere,<br\/>esteem,<br\/>respect,<br\/>honour you,<br\/>there should not be in you joy,<br\/>gladness,<br\/>elation of mind<br\/>concerning them.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And wherefore, monks,<br\/>even if others should revere,<br\/>esteem,<br\/>respect,<br\/>honour you,<br\/>it should occur to you:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This that was formerly thoroughly known,<br\/>such kind of duties are to be done by us to it.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pg181\"><span class=\"f2 g\"><b>[181]<\/b><\/span><\/a> Wherefore, monks,<br\/>what is not yours,<br\/>put it away.<span class=\"f1\"><sup>[<a id=\"fn58\" href=\"#n58\">58<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">Putting it away<br\/>will be for a long time<br\/>for your welfare and happiness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, monks, is not yours?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Material shape, monks,<br\/>is not yours;<br\/>put it away,<br\/>putting it away<br\/>will be for a long time<br\/>for your welfare and happiness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Feeling, monks,<br\/>is not yours;<br\/>put it away,<br\/>putting it away<br\/>will be for a long time<br\/>for your welfare and happiness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Perception, monks,<br\/>is not yours;<br\/>put it away,<br\/>putting it away<br\/>will be for a long time<br\/>for your welfare and happiness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The habitual tendencies, monks,<br\/>is not yours;<br\/>put it away,<br\/>putting it away<br\/>will be for a long time<br\/>for your welfare and happiness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Consciousness, monks,<br\/>is not yours;<br\/>put it away,<br\/>putting it away<br\/>will be for a long time<br\/>for your welfare and happiness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What do you think about this,<span class=\"f1\"><sup>[<a id=\"fn59\" href=\"#n59\">59<\/a>]<\/sup><\/span> monks?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If a person were to gather<br\/>or burn<br\/>or do as he pleases<br\/>with the grass,<br\/>twigs,<br\/>branches<br\/>and foliage<br\/>in this Jeta Grove,<br\/>would it occur to you:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The person is gathering us,<br\/>he is burning us,<br\/>he is doing as he pleases with us?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, Lord.<\/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 this, Lord,<br\/>is not our self<br\/>nor what belongs to self.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Even so, monks,<br\/>what is not yours,<br\/>put it away;<br\/>putting it away<br\/>will be for a long time<br\/>for your welfare and happiness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, monks, is not yours?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Material shape, monks,<br\/>is not yours;<br\/>put it away,<br\/>putting it away<br\/>will be for a long time<br\/>for your welfare and happiness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Feeling, monks,<br\/>is not yours;<br\/>put it away,<br\/>putting it away<br\/>will be for a long time<br\/>for your welfare and happiness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Perception, monks,<br\/>is not yours;<br\/>put it away,<br\/>putting it away<br\/>will be for a long time<br\/>for your welfare and happiness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The habitual tendencies, monks,<br\/>is not yours;<br\/>put it away,<br\/>putting it away<br\/>will be for a long time<br\/>for your welfare and happiness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Consciousness, monks,<br\/>is not yours;<br\/>put it away,<br\/>putting it away<br\/>will be for a long time<br\/>for your welfare and happiness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus, monks, is <i>Dhamma<\/i> well taught by me,<br\/>made manifest,<br\/>opened up,<br\/>made known,<br\/>stripped of its swathings.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Because <i>Dhamma<\/i> has been well taught by me thus,<br\/>made manifest,<br\/>opened up,<br\/>made known,<br\/>stripped of its swathings,<br\/>those monks who are perfected ones,<br\/>the cankers destroyed,<br\/>who have lived the life,<br\/>done what was to be done,<br\/>laid down the burden,<br\/>attained their own goal,<br\/>the fetter of becoming utterly destroyed,<br\/>and who are freed by perfect profound knowledge &#8211;<br\/>the track of these cannot be discerned.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus, monks, is <i>Dhamma<\/i> well taught by me,<br\/>made manifest,<br\/>opened up,<br\/>made known,<br\/>stripped of its swathings.<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"non-returner\">Because<\/a> <i>Dhamma<\/i> has been well taught by me thus,<br\/>made manifest,<br\/>opened up,<br\/>made known,<br\/>stripped of its swathings,<br\/>those monks in whom<br\/>the five fetters binding the lower (shore)<br\/>are got rid of &#8211;<br\/>all these<span class=\"f1\"><sup>[<a id=\"fn60\" href=\"#n60\">60<\/a>]<\/sup><\/span> are of spontaneous <a id=\"pg182\"><span class=\"f2 g\"><b>[182]<\/b><\/span><\/a> uprising,<br\/>they are attainers of utter <i>nibb\u0101na<\/i> there,<br\/>not liable to return from that world.<span class=\"f1\"><sup>[<a id=\"fn61\" href=\"#n61\">61<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus, monks, is <i>Dhamma<\/i> well taught by me,<br\/>made manifest,<br\/>opened up,<br\/>made known,<br\/>stripped of its swathings.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Because <i>Dhamma<\/i> has been well taught by me thus,<br\/>made manifest,<br\/>opened up,<br\/>made known,<br\/>stripped of its swathings,<br\/>those monks in whom<br\/>the three fetters are got rid of,<br\/>in whom attachment,<br\/>aversion<br\/>and confusion are reduced,<br\/>all these are once-returners<br\/>who, having come back to this world once,<br\/>will make an end of anguish.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus, monks, is <i>Dhamma<\/i> well taught by me,<br\/>made manifest,<br\/>opened up,<br\/>made known,<br\/>stripped of its swathings.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Because <i>Dhamma<\/i> has been well taught by me thus,<br\/>made manifest,<br\/>opened up,<br\/>made known,<br\/>stripped of its swathings,<br\/>those monks in whom<br\/>the three fetters are got rid of,<br\/>all these are stream-attainers<br\/>who, not liable to the Downfall,<br\/>are assured,<br\/>bound for awakening.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus, monks, is <i>Dhamma<\/i> well taught by me,<br\/>made manifest,<br\/>opened up,<br\/>made known,<br\/>stripped of its swathings.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Because <i>Dhamma<\/i> has been well taught by me thus,<br\/>made manifest,<br\/>opened up,<br\/>made known,<br\/>stripped of its swathings,<br\/>all those monks<br\/>who are striving for <i>Dhamma<\/i>,<br\/>striving for faith<span class=\"f1\"><sup>[<a id=\"fn62\" href=\"#n62\">62<\/a>]<\/sup><\/span><br\/>are bound for awakening.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus, monks, is <i>Dhamma<\/i> well taught by me,<br\/>made manifest,<br\/>opened up,<br\/>made known,<br\/>stripped of its swathings.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Because <i>Dhamma<\/i> has been well taught by me thus,<br\/>made manifest,<br\/>opened up,<br\/>made known,<br\/>stripped of its swathings,<br\/>all those who have enough faith in me,<br\/>enough affection,<br\/>are bound for heaven.&#8221;<span class=\"f1\"><sup>[<a id=\"fn63\" href=\"#n63\">63<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus spoke the Lord,<br\/>delighted,<br\/>these monks rejoiced in what the Lord had said.<\/p>\n\n\t\t\t\t\t<p class=\"ctr\">Discourse on the Parable of the Water-snake<\/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> This episode also at <i>Vin.<\/i> ii. 25, iv. 133 <i>ff.<\/i> For notes, etc. see <i>B.D.<\/i> iii. 21 <i>ff.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n2\" href=\"#fn2\">2<\/a>]<\/sup> As at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.035.pali.bd.htm#pg233\"><i>M.<\/i> i. 233.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n3\" href=\"#fn3\">3<\/a>]<\/sup> <i>Vin.<\/i> iv. 134 reads &#8220;are things that are stumbling-blocks called stumbling-blocks by the Lord.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n4\" href=\"#fn4\">4<\/a>]<\/sup> <i>Cf.<\/i> following with <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.054.pali.bd.htm#pg364\"><i>M.<\/i> i. 364 <i>f.<\/i><\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n5\" href=\"#fn5\">5<\/a>]<\/sup> To here = <i>Vin.<\/i> iv. 133-35, with the difference that in <i>Vin.<\/i> Gotama does not summon Ari\u1e6d\u1e6dha to speak to him, but convenes an Order and questions him there.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n6\" href=\"#fn6\">6<\/a>]<\/sup> <i>usm\u012bkata,<\/i> as at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.038.pali.bd.htm#pg258\"><i>M.<\/i> i. 258.<\/a> <i>MA.<\/i> ii. 104 &#8220;has he the least glimmering of knowledge, <i>\u00f1a\u1e47usm\u0101?&#8221;<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n7\" href=\"#fn7\">7<\/a>]<\/sup> Stock passage. <i>MA.<\/i> ii. 106 says &#8220;in prose and verse&#8221; refers to <i>Vinaya<\/i> and various Suttas in the <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/backmatter\/indexes\/sutta\/kd\/snp\/idx_snp.htm\"><i>Suttanip\u0101ta<\/i><\/a>.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n8\" href=\"#fn8\">8<\/a>]<\/sup> <i>veyy\u0101kara\u1e47a<\/i> is explained as <i>Abhidhamma.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n9\" href=\"#fn9\">9<\/a>]<\/sup> <i>MA.<\/i> ii. 106: <i>Thag-th\u012bg,<\/i> and <i>Dhp.<\/i> and part of the <i>Sn.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n10\" href=\"#fn10\">10<\/a>]<\/sup> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/mn\/idx_majjhima_nikaya_1.htm#p44\"><i>C\u016bla-<\/i><\/a> and <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/mn\/idx_majjhima_nikaya_1.htm#p43\"><i>Mah\u0101-vedalla<\/i><\/a> Suttas, <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/mn\/idx_majjhima_nikaya_1.htm#p9\"><i>Sammadi\u1e6d\u1e6dhi,<\/i><\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/dn\/idx_digha_nikaya.htm#p21\"><i>Sakkapa\u00f1ha,<\/i><\/a> <i>Sankh\u0101rabh\u0101jan\u012bya<\/i> and <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/mn\/idx_majjhima_nikaya_3.htm#p109\"><i>Mah\u0101pu\u1e47\u1e47ama<\/i><\/a> Suttas.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n11\" href=\"#fn11\">11<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/an\/idx_04_catukkanipata.htm#p25\"><i>A.<\/i> ii. 26.<\/a> [? or the next?]<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n12\" href=\"#fn12\">12<\/a>]<\/sup> Quoted <i>DA.<\/i> i. 21. <i>Asl.<\/i> 23.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n13\" href=\"#fn13\">13<\/a>]<\/sup> <i>alagadda = \u0101sivisa,<\/i> <i>MA.<\/i> ii. 107.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n14\" href=\"#fn14\">14<\/a>]<\/sup> Lit.; he might hold it back well held back.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n15\" href=\"#fn15\">15<\/a>]<\/sup> <i>ajapada,<\/i> cleft like a goat&#8217;s hoof.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n16\" href=\"#fn16\">16<\/a>]<\/sup> Referred to at <i>MA.<\/i> i. 260.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n17\" href=\"#fn17\">17<\/a>]<\/sup> <i>MA.<\/i> ii. 109 defines these words in accordance with definitions given at <i>Vin.<\/i> iii. 263, iv. 63.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n18\" href=\"#fn18\">18<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/sn\/04_salv\/sn04.35.197.pali.bd.htm#pg174\"><i>S.<\/i> iv. 174<\/a> for this symbolism.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n19\" href=\"#fn19\">19<\/a>]<\/sup> <i>MA.<\/i> ii. 109 says that the Lord makes us get rid of the desire and passion for calm and for insight; and in regard to the former the <i>Comy.<\/i> quotes <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.067.pali.bd.htm#pg456\"><i>M.<\/i> i. 456,<\/a> &#8220;I speak of getting rid of the plane of neither-perception-nor-non-perception&#8221;; and in regard to the latter it quotes <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.038.pali.bd.htm#pg260\"><i>M.<\/i> i. 260,<\/a> &#8220;Even if this view of yours is purified thus, do not cling to it.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n20\" href=\"#fn20\">20<\/a>]<\/sup> Such as Ari\u1e6d\u1e6dha&#8217;s; <i>MA.<\/i> ii 109.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n21\" href=\"#fn21\">21<\/a>]<\/sup> <i>di\u1e6d\u1e6dhi-\u1e6d-\u1e6dh\u0101n\u0101ni.<\/i> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/an\/10_tens\/an10.096.pali.bd.htm#pg198\"><i>A.<\/i> v. 198.<\/a> <i>MA.<\/i> ii. 110 says, &#8220;There is view and the <i>\u1e6dh\u0101na<\/i> of view; both the cause of view and the result of view.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n22\" href=\"#fn22\">22<\/a>]<\/sup> As at <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/mn\/mn.001.pali.bd.htm\"><i>M.<\/i> i. 1, 7, etc.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n23\" href=\"#fn23\">23<\/a>]<\/sup> Through desire, pride, false view respectively.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n24\" href=\"#fn24\">24<\/a>]<\/sup> <i>muta.<\/i> The fields of sight and hearing are separately mentioned; <i>muta<\/i> refers to the fields of smell, taste and touch, so <i>MA.<\/i> ii. 110, with which <i>cf.<\/i> definition of <i>muta<\/i> at <i>Vin.<\/i> iv. 2.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n25\" href=\"#fn25\">25<\/a>]<\/sup> <i>so loko so att\u0101,<\/i> meaning, I think, that what is the world, that is the self, thus identifying them. The &#8220;world&#8221; at <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/sn\/04_salv\/sn04.35.117.pali.bd.htm\"><i>S.<\/i> iv. 97<\/a> is the world of the senses and as such is impermanent, ill, not the self. See <i>MA.<\/i> ii. 110 which quotes <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.109.pali.bd.htm#pg17\"><i>M.<\/i> iii. 17:<\/a> <i>r\u016bpam attato samanupassati,<\/i> he regards material shapes from the point of view of self. Or so may stand for &#8220;I,&#8221; as below; thus we would get: &#8220;I the world, I the self.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n26\" href=\"#fn26\">26<\/a>]<\/sup> Having gone to a world beyond, <i>MA.<\/i> ii. 110.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n27\" href=\"#fn27\">27<\/a>]<\/sup> <i>so = so aham.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n28\" href=\"#fn28\">28<\/a>]<\/sup> <i>asati = avijjam\u0101ne,<\/i> being inexistent, untrue, <i>MA.<\/i> ii. 111.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n29\" href=\"#fn29\">29<\/a>]<\/sup> <i>MA.<\/i> ii. 111, will not be disturbed by fear and craving.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n30\" href=\"#fn30\">30<\/a>]<\/sup> Externally, in the loss of requisites, <i>MA.<\/i> ii. 111.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n31\" href=\"#fn31\">31<\/a>]<\/sup> Valuables, vehicles, mounts, gold, <i>MA.<\/i> ii. 111.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n32\" href=\"#fn32\">32<\/a>]<\/sup> <i>MA.<\/i> ii. 111, it is taken by rajahs or thieves or it is burnt or carried away by water; <i>cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.013.pali.bd.htm#pg86\"><i>M.<\/i> i. 86.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n33\" href=\"#fn33\">33<\/a>]<\/sup> <i>MA.<\/i> ii. 112 cites <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/sn\/03_kv\/sn03.22.055.pali.bd.htm\"><i>S.<\/i> iii. 55 <i>ff.<\/i><\/a> <i>no c&#8217;assa\u0271 no ca me siy\u0101,&#8221;<\/i> had it not been it were not mine.&#8221; <i>Cf.<\/i> <i>Ud.<\/i> 66.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n34\" href=\"#fn34\">34<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/sn\/03_kv\/sn03.22.089.pali.bd.htm#pg127\"><i>S.<\/i> iii. 127;<\/a> also <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/sn\/03_kv\/sn03.22.059.pali.bd.htm#pg67\"><i>S.<\/i> iii. 67;<\/a> <i>Vin.<\/i> i. 13.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n35\" href=\"#fn35\">35<\/a>]<\/sup> <i>MA.<\/i> ii. 113, &#8220;If there is an I, there is a mine; if there is a mine, there is an I. So (the two) would become joined.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n36\" href=\"#fn36\">36<\/a>]<\/sup> <i>anupalabbham\u0101ne,<\/i> either: not to be known, or, not-existing. <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/sbe\/kd\/snp\/kd.snp.faus.sbe.htm#v858\"><i>Sn.<\/i> 858:<\/a> in him there exists (or is to be found) neither <i>atta\u0271<\/i> nor <i>niratta\u0271.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n37\" href=\"#fn37\">37<\/a>]<\/sup> As at <i>Vin.<\/i> i. 14. <i>Cf.<\/i> <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/sn\/04_salv\/sn04.35.062.pali.bd.htm\"><i>S.<\/i> iv. 34,<\/a> iii. <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/sn\/03_kv\/sn03.22.059.pali.bd.htm\">66,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/sn\/03_kv\/idx_22_khandhasamyutta.htm#p74\">82-3;<\/a> also <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.148.pali.bd.htm#pg282\"><i>M.<\/i> iii. 282.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n38\" href=\"#fn38\">38<\/a>]<\/sup> <i>MA.<\/i> ii. 113, &#8220;inasmuch as having been, it is not (now), therefore it is impermanent, and for these four reasons: because of uprising and decaying, temporariness, and being the opposite of permanence.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n39\" href=\"#fn39\">39<\/a>]<\/sup> <i>MA<\/i> ii. 113, &#8220;Not-self for four reasons: because it is empty, has no owner, has no master, and because it is the opposite of Self.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n40\" href=\"#fn40\">40<\/a>]<\/sup> <i>MA.<\/i> ii. 115, &#8220;Here dispassion is the Way &#8230; he is freed by the dispassionate Way.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n41\" href=\"#fn41\">41<\/a>]<\/sup> This passage also at <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/an\/idx_05_pancakanipata.htm#p70\"><i>A.<\/i> iii. 84.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n42\" href=\"#fn42\">42<\/a>]<\/sup> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/sbe\/kd\/dhp\/kd.dhp.mulr.sbe.htm#v398\"><i>Dhp.<\/i> 398.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n43\" href=\"#fn43\">43<\/a>]<\/sup> See <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/sn\/03_kv\/sn03.22.022.pali.bd.htm\"><i>S.<\/i> iii. 25<\/a> on the burden and its bearer.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n44\" href=\"#fn44\">44<\/a>]<\/sup> Mentioned in different context at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.13.pali.bd.htm#pg244\"><i>D.<\/i> i. 244.<\/a> <i>Sa-Indadeve sa-Brahmake<\/i> at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.20.pali.bd.htm#pg261\"><i>D.<\/i> ii. 261;<\/a> <i>sa-Inda-deva sa-Paj\u0101pa\u1e6dika<\/i> at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.21.pali.bd.htm#pg274\"><i>D.<\/i> ii. 274.<\/a> <i>Inda<\/i> at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.32.pali.bd.htm#pg204\"><i>D.<\/i> iii. 204,<\/a> <i>Sn.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/sbe\/kd\/snp\/kd.snp.faus.sbe.htm#v310\">310,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/sbe\/kd\/snp\/kd.snp.faus.sbe.htm#v316\">316,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/sbe\/kd\/snp\/kd.snp.faus.sbe.htm#v679\">679.<\/a> <i>Brahma v\u0101 Indo v\u0101 pi Sujumpati<\/i> at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/sbe\/kd\/snp\/kd.snp.faus.sbe.htm#v1024\"><i>Sn.<\/i> 1024.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n45\" href=\"#fn45\">45<\/a>]<\/sup> <i>nissata,<\/i> supporting, attached to, dependent on.<\/p>\n\n\t\t\t\t\t\t<div class=\"floatrpp wpx200 marl6\">\n\t\t\t\t\t\t\t<p class=\"f2\"><b>Tath\u0101gata.<\/b> This is a being that has attained the goal. Any being. It is frequently used by the Buddha when speaking of himself in the third person.<\/p>\n\t\t\t\t\t\t\t<p><img loading=\"lazy\" decoding=\"async\" src=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/resources\/images\/king_of_ny_vrysm.gif\" width=\"38\" height=\"32\" alt=\"p.p. explains it all\"\/> <span class=\"f2\">\u2014 p.p.<\/span><\/p>\n\t\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n46\" href=\"#fn46\">46<\/a>]<\/sup> <i>MA.<\/i> ii. 117 says here &#8220;Tath\u0101gata means both a being, <i>satta,<\/i> and the highest person, one who has destroyed the cankers.&#8221; It then seems to take this back, saying there is nothing called a being in the highest meaning, and the Lord does not speak of <i>Tath\u0101gata, satta, puggala.<\/i> For the <i>Tath\u0101gata<\/i> is untraceable. <i>Cf.<\/i> <i>UdA.<\/i> 340, which explains <i>Tath\u0101gata<\/i> by <i>att\u0101<\/i>. <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/sn\/01_sagv\/sn01.04.001-025.pali.bd.htm#pg123\"><i>S.<\/i> i. 123,<\/a> where M\u0101ra cannot find Godhika&#8217;s discriminative consciousness, <i>vi\u00f1\u00f1\u0101\u1e47a.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n47\" href=\"#fn47\">47<\/a>]<\/sup> <i>ananuvejja.<\/i> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/sbe\/kd\/dhp\/kd.dhp.mulr.sbe.htm#v179\"><i>Dhp.<\/i> 179;<\/a> <i>Miln.<\/i> 73.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n48\" href=\"#fn48\">48<\/a>]<\/sup> <i>venayika,<\/i> a leader away, abetter, diverter. <i>MA.<\/i> ii. 117 says he removes, he causes destruction.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n49\" href=\"#fn49\">49<\/a>]<\/sup> <i>vibhava,<\/i> or extirpation, annihilation.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n50\" href=\"#fn50\">50<\/a>]<\/sup> As early as the First Utterance, called <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/sn\/05_mv\/idx_56_saccasamyutta.htm#p11\">the Rolling of the Dhamma-wheel.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n51\" href=\"#fn51\">51<\/a>]<\/sup> <i>MA.<\/i> ii. 118, with the ten ways of reviling or cursing. These are given at <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/kd\/jat\/idx_jataka.htm#jat_28\"><i>J\u0101.<\/i> i. 191,<\/a> <i>DhA.<\/i> i. 212, <i>SnA.<\/i> 342. See <i>B.D.<\/i> ii. 171, <i>n.<\/i> 3 and p. 173 for the ten kinds of <i>omamv\u0101da,<\/i> insulting speech.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n52\" href=\"#fn52\">52<\/a>]<\/sup> <i>MA.<\/i> ii. 118 reads <i>rosenti vihesanti,<\/i>\tannoy, vex.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n53\" href=\"#fn53\">53<\/a>]<\/sup> As\tat <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.01.pali.bd.htm#pg3\"><i>D.<\/i> i. 3;<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/an\/02_twos\/an02.051-062.pali.bd.htm#pg79\"><i>A.<\/i> i. 79.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n54\" href=\"#fn54\">54<\/a>]<\/sup> <i>I.e.<\/i> the teaching on anguish.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n55\" href=\"#fn55\">55<\/a>]<\/sup> As\tat <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.01.pali.bd.htm#pg3\"><i>D.<\/i> i. 3.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n56\" href=\"#fn56\">56<\/a>]<\/sup> <i>MA.<\/i> ii. 118 refers this to the five <i>khandhas;<\/i>\tsee\t<i>Vin.<\/i> i. 13 <i>f.,<\/i> etc.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n57\" href=\"#fn57\">57<\/a>]<\/sup> <i>tattha me evar\u016bpa\tk\u0101r\u0101 kar\u012byanti.<\/i> <i>MA.<\/i> ii. 118\tsays <i>tattha&#8217;me ti tasmi\u0271 khandhapa\u00f1cake ime.<\/i> But &#8220;&#8216;me&#8221; must be wrong, for just below when the monks are being told how to comport themselves, we get <i>tattha no evar\u016bp\u0101.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n58\" href=\"#fn58\">58<\/a>]<\/sup> This passage also at <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/sn\/03_kv\/sn03.22.033.pali.bd.htm\"><i>S.<\/i> iii. 33 <i>f.<\/i><\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n59\" href=\"#fn59\">59<\/a>]<\/sup> <a href=\"http:\/\/localhost\/themozone\/bd\/dhamma-vinaya\/pali\/sn\/03_kv\/sn03.22.033.pali.bd.htm#pg34\"><i>S.<\/i> iii. 34<\/a> reads <i>seyyath\u0101 pi.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n60\" href=\"#fn60\">60<\/a>]<\/sup> <i>an\u0101g\u0101mino,<\/i> non-returners, should, I think, be inserted after <i>sabbe te.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n61\" href=\"#fn61\">61<\/a>]<\/sup> See above, <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/mn\/mn.006.horn.pts.htm#pg43\">p. 43.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n62\" href=\"#fn62\">62<\/a>]<\/sup> Defined at <i>Pug.<\/i> 15; quoted at <i>MA.<\/i> ii. 120. <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.034.pali.bd.htm#pg226\"><i>M.<\/i> i. 226.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n63\" href=\"#fn63\">63<\/a>]<\/sup> Not literally, but &#8220;&#8216;as though,&#8217; <i>viya,<\/i> in heaven. Some say &#8216;assured.'&#8221; <i>MA.<\/i> ii. 120 adds that the Por\u0101\u1e47akatheras call such a monk a lesser stream-attainer, <i>c\u016b\u1e37asot\u0101panno.<\/i> &#8220;Monk,&#8221; however, is not mentioned in this clause of the text.<\/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.022.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-64afa3d elementor-section-full_width elementor-section-content-space-between elementor-section-height-default elementor-section-height-default\" data-id=\"64afa3d\" 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-d9e427a\" data-id=\"d9e427a\" 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-2057313 elementor-widget elementor-widget-text-editor\" data-id=\"2057313\" 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\u0101sa3. Tatiya Vagga The Middle Length SayingsI. The First Fifty Discourses3. The Third Division Sutta 22\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-35798","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\/35798","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=35798"}],"version-history":[{"count":5,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35798\/revisions"}],"predecessor-version":[{"id":37792,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35798\/revisions\/37792"}],"wp:attachment":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/media?parent=35798"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/categories?post=35798"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/tags?post=35798"},{"taxonomy":"td_series","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/td_series?post=35798"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}