{"id":35819,"date":"2022-08-22T01:55:40","date_gmt":"2022-08-21T18:55:40","guid":{"rendered":"https:\/\/tamhoc.org\/2022\/08\/22\/sutta-43\/"},"modified":"2022-08-28T03:05:47","modified_gmt":"2022-08-27T20:05:47","slug":"kinh-trung-bo-eng-43-dai-kinh-phuong-quang-mahavedalla-sutta","status":"publish","type":"post","link":"https:\/\/tamhoc.org\/trang-chu\/2022\/08\/22\/kinh-trung-bo-eng-43-dai-kinh-phuong-quang-mahavedalla-sutta\/","title":{"rendered":"Kinh Trung B\u1ed9 ENG  43 \u00d0\u1ea1i Kinh Ph\u01b0\u01a1ng Qu\u1ea3ng (Mah\u0101vedalla sutta)"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-post\" data-elementor-id=\"35819\" class=\"elementor elementor-35819\">\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-e04de9f elementor-section-full_width elementor-section-content-space-around elementor-section-height-default 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data-widget_type=\"theme-site-logo.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-image\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t<a href=\"https:\/\/tamhoc.org\/trang-chu\">\n\t\t\t\t\t\t\t<img decoding=\"async\" src=\"https:\/\/tamhoc.org\/wp-content\/plugins\/elementor\/assets\/images\/placeholder.png\" title=\"\" alt=\"\" \/>\t\t\t\t\t\t\t\t<\/a>\n\t\t\t\t\t\t\t\t\t\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-33 elementor-top-column elementor-element elementor-element-c0ffcaa\" data-id=\"c0ffcaa\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t<div class=\"elementor-column elementor-col-33 elementor-top-column elementor-element elementor-element-6ae6892\" data-id=\"6ae6892\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-b83997d elementor-widget elementor-widget-text-editor\" data-id=\"b83997d\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-text-editor elementor-clearfix\">\n\t\t\t\t<button onclick=\"history.back()\"><<<\/button>\n<button onclick=\"history.forward()\">>><\/button>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<\/p>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-cb1f4c1 elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"cb1f4c1\" 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-169c318\" data-id=\"169c318\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-c92dc4b elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"c92dc4b\" 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-87fce0e\" data-id=\"87fce0e\" 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-107b3eb elementor-widget elementor-widget-text-editor\" data-id=\"107b3eb\" 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-83c99bd elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"83c99bd\" 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-fc391c0\" data-id=\"fc391c0\" 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-e045773 elementor-widget elementor-widget-text-editor\" data-id=\"e045773\" 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=\"31128\" class=\"elementor elementor-31128\">\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-76f1e14 elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"76f1e14\" 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-3df2229e\" data-id=\"3df2229e\" 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-677234ad elementor-widget elementor-widget-toggle\" data-id=\"677234ad\" 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-1731\" class=\"elementor-tab-title\" data-tab=\"1\" role=\"tab\" aria-controls=\"elementor-tab-content-1731\" 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 43.\u00d0\u1ea1i Kinh Ph\u01b0\u01a1ng Qu\u1ea3ng (Mah\u0101vedalla sutta)<\/a>\n\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<div id=\"elementor-tab-content-1731\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"1\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-1731\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/dai-kinh-phuong-quang\/\">43.\u00d0\u1ea1i Kinh Ph\u01b0\u01a1ng Qu\u1ea3ng (Mah\u0101vedalla sutta)<\/a><\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/22\/kinh-trung-bo-eng-43-dai-kinh-phuong-quang-mahavedalla-sutta\/\" rel=\"bookmark\">Kinh Trung B\u1ed9 ENG 43 \u00d0\u1ea1i Kinh Ph\u01b0\u01a1ng Qu\u1ea3ng (Mah\u0101vedalla sutta)<\/a><\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/22\/mn-43-maha-vedalla-sutta%e1%b9%83\/\" rel=\"bookmark\">MN 43: Mah\u0101 Vedalla Sutta\u1e43<\/a><\/li><li class=\"entry-title\"><a href=\"https:\/\/tamhoc.org\/2022\/09\/07\/kinh-trung-bo-ah043-mahavedallasutta-dai-kinh-phuong-quang-h-211-dai-cau-hy-la-kinh\/\" rel=\"bookmark\">Kinh Trung B\u1ed9 AH043 : Mah\u00e0vedallasutta, \u0110\u1ea1i kinh Ph\u01b0\u01a1ng qu\u1ea3ng -H.211 \u0110\u1ea1i C\u00e2u-hy-la 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-1732\" class=\"elementor-tab-title\" data-tab=\"2\" role=\"tab\" aria-controls=\"elementor-tab-content-1732\" 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-1732\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"2\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-1732\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/29\/gg-kinh-phap-mon-can-ban-trung-bo-kinh-nikaya\/\" target=\"_blank\" rel=\"noopener\">Gi\u1ea3ng gi\u1ea3i c\u01a1 b\u1ea3n<\/a><\/li><li><a href=\"https:\/\/tamhoc.org\/2020\/11\/07\/gg-dai-kinh-phuong-quang-kinh-trung-bo-nikaya\/\">Audio gi\u1ea3ng gi\u1ea3i c\u01a1 b\u1ea3n<\/a><\/li><li class=\"entry-title\"><a href=\"https:\/\/tamhoc.org\/2022\/09\/20\/toat-yeu-trung-bo-043-dai-kinh-phuong-quang\/\" rel=\"bookmark\">To\u00e1t y\u1ebfu Trung b\u1ed9 043 : \u0110\u1ea1i kinh Ph\u01b0\u01a1ng qu\u1ea3ng<\/a><\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/09\/20\/toat-yeu-trung-bo-041-042-saleyyaka-veranjaka\/\" rel=\"bookmark\">To\u00e1t y\u1ebfu Trung b\u1ed9 041-042: S\u00e0leyyaka \u2013 Veranjaka<\/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 43.\\u00d0\\u1ea1i Kinh Ph\\u01b0\\u01a1ng Qu\\u1ea3ng (Mah\\u0101vedalla sutta)\",\"acceptedAnswer\":{\"@type\":\"Answer\",\"text\":\"<ul><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/21\\\/dai-kinh-phuong-quang\\\/\\\">43.\\u00d0\\u1ea1i Kinh Ph\\u01b0\\u01a1ng Qu\\u1ea3ng (Mah\\u0101vedalla sutta)<\\\/a><\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/22\\\/kinh-trung-bo-eng-43-dai-kinh-phuong-quang-mahavedalla-sutta\\\/\\\" rel=\\\"bookmark\\\">Kinh Trung B\\u1ed9 ENG 43 \\u00d0\\u1ea1i Kinh Ph\\u01b0\\u01a1ng Qu\\u1ea3ng (Mah\\u0101vedalla sutta)<\\\/a><\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/22\\\/mn-43-maha-vedalla-sutta%e1%b9%83\\\/\\\" rel=\\\"bookmark\\\">MN 43: Mah\\u0101 Vedalla Sutta\\u1e43<\\\/a><\\\/li><li class=\\\"entry-title\\\"><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/09\\\/07\\\/kinh-trung-bo-ah043-mahavedallasutta-dai-kinh-phuong-quang-h-211-dai-cau-hy-la-kinh\\\/\\\" rel=\\\"bookmark\\\">Kinh Trung B\\u1ed9 AH043 : Mah\\u00e0vedallasutta, \\u0110\\u1ea1i kinh Ph\\u01b0\\u01a1ng qu\\u1ea3ng -H.211 \\u0110\\u1ea1i C\\u00e2u-hy-la 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><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/11\\\/07\\\/gg-dai-kinh-phuong-quang-kinh-trung-bo-nikaya\\\/\\\">Audio gi\\u1ea3ng gi\\u1ea3i c\\u01a1 b\\u1ea3n<\\\/a><\\\/li><li class=\\\"entry-title\\\"><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/09\\\/20\\\/toat-yeu-trung-bo-043-dai-kinh-phuong-quang\\\/\\\" rel=\\\"bookmark\\\">To\\u00e1t y\\u1ebfu Trung b\\u1ed9 043 : \\u0110\\u1ea1i kinh Ph\\u01b0\\u01a1ng qu\\u1ea3ng<\\\/a><\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/09\\\/20\\\/toat-yeu-trung-bo-041-042-saleyyaka-veranjaka\\\/\\\" rel=\\\"bookmark\\\">To\\u00e1t y\\u1ebfu Trung b\\u1ed9 041-042: S\\u00e0leyyaka \\u2013 Veranjaka<\\\/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-5070509\" data-id=\"5070509\" 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-3a438ab7 elementor-widget elementor-widget-text-editor\" data-id=\"3a438ab7\" 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\/>5. C\u016b\u1e37a Yamaka Vagga<\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\">The Middle Length Sayings<br\/>I. The First Fifty Discourses<br\/>5. The Lesser Division of the Pairs<\/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#p43\">Sutta 43<\/a><\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\">Mah\u0101 Vedalla 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.<\/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=\"pg350\"><span class=\"f2 g\"><b>[350]<\/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.043.pali.bd.htm#p1\">1<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/chlm\/mn\/mn.043.chlm.sbb.htm#p1\">chlm<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/ati\/mn\/mn.043.than.ati.htm#p1\">than<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/mnl\/mn\/mn.043.upal.mnl.htm#p1\">upal<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/bd\/mn\/mn.043.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 S\u0101vatth\u012b<br\/>in the Jeta Grove<br\/>in An\u0101thapi\u1e47\u1e0dika&#8217;s monastery.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the venerable Ko\u1e6d\u1e6dhita the Great,<span class=\"f1\"><sup>[<a id=\"fn1\" href=\"#n1\">1<\/a>]<\/sup><\/span><br\/>emerging from solitary meditation towards evening,<br\/>approached the venerable S\u0101riputta:<span class=\"f1\"><sup>[<a id=\"fn2\" href=\"#n2\">2<\/a>]<\/sup><\/span><br\/>having approached,<br\/>he exchanged greetings with the venerable S\u0101riputta;<br\/>having exchanged greetings of friendliness and courtesy,<br\/>he sat down at a respectful distance.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As he was sitting down at a respectful distance,<br\/>the venerable Ko\u1e6d\u1e6dhita the Great spoke thus to the venerable S\u0101riputta:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Your reverence, one is called:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Poor in intuitive wisdom,<br\/>poor in intuitive wisdom.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Now what are the respects in which one is called<br\/>&#8216;Poor in intuitive wisdom,&#8217;<br\/>your reverence?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Your reverence, if it is said<br\/>&#8216;He does not comprehend,<br\/>he does not comprehend,&#8217;<br\/>therefore he is called<br\/>&#8216;Poor in intuitive wisdom.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What does he not comprehend?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He does not comprehend<br\/>&#8216;This is anguish,&#8217;<br\/>he does not comprehend<br\/>&#8216;This is the arising of anguish,&#8217;<br\/>he does not comprehend<br\/>&#8216;This is the stopping of anguish,&#8217;<span class=\"f1\"><sup>[<a id=\"fn3\" href=\"#n3\">3<\/a>]<\/sup><\/span><br\/>he does not comprehend<br\/>&#8216;This is the course leading to the stopping of anguish.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If it is said,<br\/>&#8216;He does not comprehend,<br\/>he does not comprehend,&#8217;<br\/>your reverence,<br\/>therefore he is called<br\/>&#8216;poor in intuitive wisdom.'&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pg351\"><span class=\"f2 g\"><b>[351]<\/b><\/span><\/a> &#8220;It is good, your reverence,&#8221;<br\/>and the venerable Ko\u1e6d\u1e6dhita the Great,<br\/>having rejoiced in what the venerable S\u0101riputta had said,<br\/>having thanked him,<br\/>asked the venerable S\u0101riputta a further question:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Your reverence, one is called<br\/>&#8216;Intuitively wise,<br\/>intuitively wise.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Now what are the respects<br\/>in which one is called<br\/>&#8216;intuitively wise,&#8217;<br\/>your reverence?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Your reverence, if it is said<br\/>&#8216;He comprehends,<br\/>he comprehends,&#8217;<br\/>he is therefore called<br\/>&#8216;Intuitively wise.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what does he comprehend?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He comprehends<br\/>&#8216;This is anguish,&#8217;<br\/>he comprehends<br\/>&#8216;This is the arising of anguish,&#8217;<br\/>he comprehends<br\/>&#8216;This is the stopping of anguish,&#8217;<br\/>he comprehends<br\/>&#8216;This is the course leading to the stopping of anguish.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If it is said,<br\/>&#8216;He comprehends,<br\/>he comprehends,&#8217;<br\/>your reverence,<br\/>therefore he is called<br\/>&#8216;intuitively wise.'&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Your reverence, it is called<br\/>&#8216;Discriminative consciousness,<span class=\"f1\"><sup>[<a id=\"fn4\" href=\"#n4\">4<\/a>]<\/sup><\/span><br\/>discriminative consciousness.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Now in what respects, your reverence,<br\/>is it called<br\/>&#8216;discriminative consciousness&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Your reverence, if it said<br\/>&#8216;It discriminates,<span class=\"f1\"><sup>[<a id=\"fn5\" href=\"#n5\">5<\/a>]<\/sup><\/span><br\/>it discriminates,&#8217;<br\/>it is therefore called discriminative consciousness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what does it discriminate?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It discriminates pleasure<br\/>and it discriminates pain<br\/>and it discriminates neither pain nor pleasure.<span class=\"f1\"><sup>[<a id=\"fn6\" href=\"#n6\">6<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">If it is said<br\/>&#8216;It discriminates,<br\/>it discriminates,&#8217;<br\/>your reverence,<br\/>therefore it is called<br\/>&#8216;Discriminative consciousness.'&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;That which is intuitive wisdom,<br\/>your reverence,<br\/>and that which is discriminative consciousness,<br\/>are these states associated<br\/>or dissociated?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And is it possible to lay down a difference between these states,<br\/>having analysed them again and again?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;That which is intuitive wisdom,<br\/>your reverence,<br\/>and that which is discriminative consciousness,<br\/>these states are associated,<br\/>not dissociated,<br\/>and it is not possible to lay down a difference between these states,<br\/>having analysed them again and again.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whatever one comprehends,<br\/>your reverence,<br\/>that one discriminates;<br\/>whatever one discriminates<br\/>that one comprehends;<br\/>therefore these states are associated,<br\/>not dissociated,<br\/>and it is not possible to lay down a difference between these states,<br\/>having analysed them again and again.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;That which is intuitive wisdom,<br\/>your reverence,<br\/>and that which is discriminative consciousness,<br\/>what is the difference between these states<br\/>which are associated,<br\/>not dissociated?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pg352\"><span class=\"f2 g\"><b>[352]<\/b><\/span><\/a> &#8220;That which is intuitive wisdom,<br\/>your reverence,<br\/>and that which is discriminative consciousness<br\/>among these states that are associated,<br\/>not dissociated,<br\/>intuitive wisdom is to be developed,<br\/>discriminative consciousness is for apprehending.<span class=\"f1\"><sup>[<a id=\"fn7\" href=\"#n7\">7<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">This is the difference between them.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Your reverence, it is said,<br\/>&#8216;Feeling, feeling.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Now what are the respects<br\/>in which it is called &#8216;feeling,&#8217; your reverence?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Your reverence, if it is said,<br\/>&#8216;He feels, he feels,&#8217;<br\/>it is therefore called &#8216;feeling.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what does he feel?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He feels pleasure,<br\/>and he feels pain,<br\/>and he feels neither pain nor pleasure.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If it is said, &#8216;He feels, he feels,&#8217; your reverence,<br\/>therefore it is called&#8217; feeling.'&#8221;<span class=\"f1\"><sup>[<a id=\"fn8\" href=\"#n8\">8<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Your reverence, it is said,<br\/>&#8216;Perception, perception.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Now what are the respects<br\/>in which it is called &#8216;perception,&#8217; your reverence?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Your reverence, if it is said,<br\/>&#8216;He perceives, he perceives,&#8217;<br\/>it is therefore called &#8216;perception.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what does he perceive?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He perceives what is dark green<br\/>and he perceives what is yellow<br\/>and he perceives what is red<br\/>and he perceives what is white.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If it is said<br\/>&#8216;He perceives, he perceives,&#8217; your reverence,<br\/>it is therefore called &#8216;perception.'&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;That which is feeling, your reverence,<br\/>and that which is perception<br\/>and that which is discriminative consciousness \u2014<br\/>are these states associated or dissociated?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And is it possible to lay down a difference between these states,<br\/>having analysed them again and again?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;That which is feeling, your reverence,<br\/>and that which is perception<br\/>and that which is discriminative consciousness \u2014<br\/>these states are associated,<br\/>not dissociated,<br\/>and it is not possible to lay down a difference between these states,<br\/>having analysed them again and again.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Your reverence, whatever one feels,<br\/>that one perceives;<br\/>whatever one perceives<br\/>that one discriminates;<br\/>therefore these states are associated,<br\/>not dissociated,<br\/>and it is not possible to lay down a difference between these states,<br\/>having analysed them again and again.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;What is knowable, your reverence,<br\/>by purified mental consciousness<br\/>isolated from the five sense-organs?&#8221;<span class=\"f1\"><sup>[<a id=\"fn9\" href=\"#n9\">9<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pg353\"><span class=\"f2 g\"><b>[353]<\/b><\/span><\/a> &#8220;Your reverence, thinking,<br\/>&#8216;Ether is unending,&#8217;<br\/>the plane of infinite ether is knowable<br\/>by pure mental consciousness<br\/>isolated from the five sense-organs;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">thinking,<br\/>&#8216;Consciousness is unending,&#8217;<br\/>the plane of infinite consciousness is knowable;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">thinking,<br\/>&#8216;There is not anything,&#8217;<br\/>the plane of no-thing is knowable.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;By what means<br\/>does one comprehend a knowable mental object, your reverence?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;One comprehends a knowable mental object, your reverence,<br\/>by means of the eye of intuitive wisdom.&#8221;<span class=\"f1\"><sup>[<a id=\"fn10\" href=\"#n10\">10<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But what is intuitive wisdom for, your reverence?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Your reverence, intuitive wisdom is for super-knowledge,<br\/>for apprehending,<span class=\"f1\"><sup>[<a id=\"fn11\" href=\"#n11\">11<\/a>]<\/sup><\/span><br\/>for getting rid of.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\"><b>[<a id=\"p294\">294<\/a>]<\/b><\/span> &#8220;But how many conditions are there, your reverence,<br\/>for bringing right understanding<span class=\"f1\"><sup>[<a id=\"fn12\" href=\"#n12\">12<\/a>]<\/sup><\/span> into existence?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;There are two conditions, your reverence,<br\/>for bringing right understanding into existence:<br\/>the utterance of another (person)<br\/>and wise attention.<span class=\"f1\"><sup>[<a id=\"fn13\" href=\"#n13\">13<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">Your reverence, these are the two conditions<br\/>for bringing right understanding into existence.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;If right understanding is forwarded,<br\/>by how many factors, your reverence,<br\/>does there come to be the fruit of freedom of mind<br\/>and the advantage of the fruit<span class=\"f1\"><sup>[<a id=\"fn14\" href=\"#n14\">14<\/a>]<\/sup><\/span> of freedom of mind,<br\/>and the fruit of freedom through intuitive wisdom<br\/>and the advantage of the fruit of freedom through intuitive wisdom?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Your reverence, if right understanding is forwarded by five factors<br\/>there comes to be the fruit of freedom of mind<br\/>and the advantage of the fruit of freedom of mind,<br\/>and the fruit of freedom through intuitive wisdom<br\/>and the advantage of the fruit of freedom through intuitive wisdom:<br\/>in this case, your reverence,<br\/>right understanding is forwarded by moral habit,<br\/>and it is forwarded by hearing,<span class=\"f1\"><sup>[<a id=\"fn15\" href=\"#n15\">15<\/a>]<\/sup><\/span><br\/>and it is forwarded by discussion,<br\/>and it is forwarded by calm<br\/>and it is forwarded by vision.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Your reverence, if right understanding is forwarded by these five factors,<br\/>there comes to <a id=\"pg354\"><span class=\"f2 g\"><b>[354]<\/b><\/span><\/a> be the fruit of freedom of mind<br\/>and the advantage of the fruit of freedom of mind,<br\/>and there comes to be the fruit of freedom through intuitive wisdom<br\/>and the advantage of the fruit of freedom through intuitive wisdom.&#8221;<span class=\"f1\"><sup>[<a id=\"fn16\" href=\"#n16\">16<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;And how many becomings are there, your reverence?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;These three are becomings, your reverence:<br\/>becoming of sense-pleasures,<br\/>becoming of fine-materiality,<br\/>becoming of immateriality.&#8221;<span class=\"f1\"><sup>[<a id=\"fn17\" href=\"#n17\">17<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;How, your reverence,<br\/>is there the recurrence<br\/>of again-becoming in the future?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;For those creatures who are hindered by ignorance,<br\/>fettered by craving,<br\/>delighting in this and that,<br\/>there thus comes to be recurrence of again-becoming in the future.&#8221;<span class=\"f1\"><sup>[<a id=\"fn18\" href=\"#n18\">18<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But how, your reverence,<br\/>is there not recurrence<br\/>of again-becoming in the future?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;By the fading away of ignorance,<br\/>by the uprising of knowledge,<span class=\"f1\"><sup>[<a id=\"fn19\" href=\"#n19\">19<\/a>]<\/sup><\/span><br\/>by the stopping of craving,<br\/>there is thus no recurrence<br\/>of again-becoming in the future &#8220;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;And what, your reverence, is the first meditation?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;As to this, your reverence, a monk,<br\/>aloof from pleasures of the senses,<br\/>aloof from unskilled states of mind,<br\/>enters on<br\/>and abides in<br\/>the first meditation<br\/>which is accompanied by initial thought<br\/>and discursive thought,<br\/>is born of aloofness,<br\/>and is rapturous and joyful.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, your reverence, is called the first meditation.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Of how many factors, your reverence,<br\/>is the first meditation?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Your reverence, the first meditation is five-factored:<br\/>if a monk has entered on the first meditation<br\/>there is initial thought<br\/>and discursive thought<br\/>and rapture<br\/>and joy<br\/>and one-pointedness of mind.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus, your reverence,<br\/>is the first meditation five-factored.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Your reverence, in regard to the first meditation,<br\/>how many factors are abandoned,<br\/>how many factors are possessed?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Your reverence, in regard to the first meditation,<br\/>five factors are abandoned,<br\/>five are possessed:<br\/>if a monk has entered on the first meditation,<br\/>desire for sense-pleasure is abandoned,<br\/>malevolence is abandoned,<br\/>sloth and torpor are abandoned,<br\/>restlessness and worry are abandoned,<br\/>doubt is abandoned,<br\/>but there is initial thought<br\/>and discursive thought,<br\/>rapture<br\/>and joy<br\/>and one-pointedness of mind.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus, your reverence, in regard to the first <a id=\"pg355\"><span class=\"f2 g\"><b>[355]<\/b><\/span><\/a> meditation,<br\/>five factors are abandoned,<br\/>five factors are possessed.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Your reverence, these five sense-organs,<span class=\"f1\"><sup>[<a id=\"fn20\" href=\"#n20\">20<\/a>]<\/sup><\/span><br\/>different in range,<br\/>different in pasture,<br\/>do not react to the pasture and range of one another;<br\/>that is to say the organ of eye,<br\/>the organ of ear,<br\/>the organ of nose,<br\/>the organ of tongue,<br\/>the organ of body.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What is the repository<span class=\"f1\"><sup>[<a id=\"fn21\" href=\"#n21\">21<\/a>]<\/sup><\/span> of these five sense-organs,<br\/>different in range,<br\/>different in pasture,<br\/>which do not react to the pasture and range of one another?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what is it that reacts<br\/>to their pasture and range?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Your reverence, these five sense-organs,<br\/>different in range,<br\/>different in pasture,<br\/>do not react to the pasture and range of one another;<br\/>that is to say the organ of eye,<br\/>the organ of ear,<br\/>the organ of nose,<br\/>the organ of tongue,<br\/>the organ of body.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Of these five sense-organs, your reverence,<br\/>different in range,<br\/>different in pasture,<br\/>not reacting to the pasture and range of one another,<br\/>mind is the repository,<br\/>and mind reacts to their pasture and range.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Your reverence, these are the five sense-organs,<br\/>that is to say,<br\/>the organ of eye,<br\/>the organ of ear,<br\/>the organ of nose,<br\/>the organ of tongue,<br\/>the organ of body.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">On what do these five sense-organs depend, your reverence?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Your reverence, these are the five sense-organs,<br\/>that is to say,<br\/>the organ of eye,<br\/>the organ of ear,<br\/>the organ of nose,<br\/>the organ of tongue,<br\/>the organ of body.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Your reverence, these five sense-organs<br\/>depend on vitality.&#8221;<span class=\"f1\"><sup>[<a id=\"fn22\" href=\"#n22\">22<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;And on what does vitality depend, your reverence?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Vitality depends on heat.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;And on what does heat depend, your reverence?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Heat depends on vitality.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Your reverence, we now understand the words of the venerable S\u0101riputta thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Vitality depends on heat&#8217;;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">we now understand the words of the venerable S\u0101riputta thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Heat depends on vitality.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What is the precise meaning to be attached to these words, your reverence?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Well then, your reverence, I will make a simile<span class=\"f1\"><sup>[<a id=\"fn23\" href=\"#n23\">23<\/a>]<\/sup><\/span> for you.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">For by a simile<br\/>some intelligent persons here<br\/>understand the meaning of what has been said:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As when an oil lamp is burning<br\/>the light is seen because of the flame<br\/>and the flame is seen because of the light,<br\/>so, your reverence,<br\/>vitality depends on heat<br\/>and heat on vitality.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pg356\"><span class=\"f2 g\"><b>[356]<\/b><\/span><\/a>  &#8220;Now, your reverence, are these properties of vitality<span class=\"f1\"><sup>[<a id=\"fn24\" href=\"#n24\">24<\/a>]<\/sup><\/span><br\/>states that are to be felt,<br\/>or are the properties of vitality one thing,<br\/>states that are to be felt another?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Your reverence, these properties of vitality are not themselves states to be felt.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, your reverence, these properties of vitality<br\/>were themselves states to be felt,<br\/>no emergence<span class=\"f1\"><sup>[<a id=\"fn25\" href=\"#n25\">25<\/a>]<\/sup><\/span> could be shown<br\/>for a monk who had won<br\/>to the stopping of perception and feeling.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But because, your reverence,<br\/>the properties of vitality are one thing<br\/>and states to be felt another,<br\/>therefore the emergence of a monk who has won<br\/>to the stopping of perception and feeling<br\/>can be shown.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;In regard to this body, your reverence,<br\/>when how many things are got rid of,<br\/>does this body lie cast away,<br\/>flung aside like unto a senseless log of wood?&#8221;<span class=\"f1\"><sup>[<a id=\"fn26\" href=\"#n26\">26<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;In regard to this body, your reverence,<br\/>when three things are got rid of:<br\/>vitality,<br\/>heat<br\/>and consciousness,<br\/>then does this body lie cast away,<br\/>flung aside like unto a senseless log of wood.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;What is the difference, your reverence,<br\/>between that dead thing,<br\/>passed away,<br\/>and that monk who has attained to the stopping of perception and feeling?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Your reverence, the bodily activities<span class=\"f1\"><sup>[<a id=\"fn27\" href=\"#n27\">27<\/a>]<\/sup><\/span> of that dead thing,<br\/>passed away,<br\/>have been stopped,<br\/>have subsided,<br\/>the vocal activities<span class=\"f1\"><sup>[<a id=\"fn28\" href=\"#n28\">28<\/a>]<\/sup><\/span> have been stopped,<br\/>have subsided,<br\/>the mental activities<span class=\"f1\"><sup>[<a id=\"fn29\" href=\"#n29\">29<\/a>]<\/sup><\/span> have been stopped,<br\/>have subsided,<br\/>the vitality is entirely destroyed,<br\/>the heat allayed,<br\/>the sense-organs are entirely broken asunder.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But that monk who has attained to the stopping of perception and feeling,<br\/>although his bodily activities have been stopped,<br\/>have subsided,<br\/>although his vocal activities have been stopped,<br\/>have subsided,<br\/>although his mental activities have been stopped,<br\/>have subsided,<br\/>his vitality is not entirely destroyed,<br\/>his heat is not allayed,<br\/>his sense-organs are purified.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, your reverence, is the difference <a id=\"pg357\"><span class=\"f2 g\"><b>[357]<\/b><\/span><\/a> between a dead thing,<br\/>passed away,<br\/>and that monk who has attained to the stopping of perception and feeling.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;And how many conditions are there, your reverence,<br\/>for the attainment of the freedom of mind<br\/>which has neither anguish nor joy?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;There are four conditions, your reverence,<br\/>for the attainment of the freedom of mind<br\/>which has neither anguish nor joy.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In this case, your reverence,<br\/>a monk by getting rid of joy,<br\/>by getting rid of anguish,<br\/>by the going down of his former pleasures and sorrows,<br\/>enters on<br\/>and abides in<br\/>the fourth meditation<br\/>which has neither anguish nor joy,<br\/>and which is entirely purified<br\/>by equanimity and mindfulness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">These, your reverence, are the four conditions<br\/>for attaining the freedom of mind<br\/>which has neither anguish nor joy.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;How many conditions are there, your reverence,<br\/>for the attainment of the freedom of mind<br\/>that is signless?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;There are two conditions, your reverence,<br\/>for the attainment of the freedom of mind<br\/>that is signless:<br\/>paying no attention to any signs,<br\/>and paying attention to the signless realm.<span class=\"f1\"><sup>[<a id=\"fn30\" href=\"#n30\">30<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">These, your reverence, are the two conditions<br\/>for the attainment of the freedom of mind<br\/>that is signless.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;How many conditions are there, your reverence,<br\/>for the persistence of the freedom of mind<br\/>that is signless?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;There are three conditions, your reverence,<br\/>for the persistence of the freedom of mind<br\/>that is signless:<br\/>paying no attention to any signs,<br\/>and paying attention to the signless realm,<br\/>and a preceding preparation.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">These, your reverence, are the three conditions<br\/>for the persistence of the freedom of mind<br\/>that is signless.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;How many conditions are there, your reverence,<br\/>for emergence from the freedom of mind<br\/>that is signless?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;There are the two conditions, your reverence,<br\/>for emerging from the freedom of mind<br\/>that is signless:<br\/>paying attention to all signs,<br\/>and not paying attention to the signless realm.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">These, your reverence, are the two conditions<br\/>for emergence from the freedom of mind<br\/>that is signless.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Your reverence, whatever is immeasurable freedom of mind<span class=\"f1\"><sup>[<a id=\"fn31\" href=\"#n31\">31<\/a>]<\/sup><\/span><br\/>and whatever is freedom of mind that is naught<span class=\"f1\"><sup>[<a id=\"fn32\" href=\"#n32\">32<\/a>]<\/sup><\/span><br\/>and whatever is freedom of mind that is void<br\/>and whatever is freedom of mind that <a id=\"pg358\"><span class=\"f2 g\"><b>[358]<\/b><\/span><\/a> is signless \u2014<br\/>are these states different in connotation<br\/>and different in denotation,<br\/>or are they identical in connotation<br\/>while being different only in denotation?&#8221;<span class=\"f1\"><sup>[<a id=\"fn33\" href=\"#n33\">33<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Your reverence, whatever is immeasurable freedom of mind<br\/>and whatever is the freedom of mind that is naught<br\/>and whatever is freedom of mind that is void<br\/>and whatever is freedom of mind that is signless \u2014<br\/>there is a method according to which these states are different in connotation<br\/>as well as being different in denotation;<br\/>and, your reverence, there is a method according to which these states are identical in connotation<br\/>while being different in denotation.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, your reverence, is the method according to which these states are different in connotation<br\/>as well as being different in denotation?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, your reverence,<br\/>a monk abides having suffused the first quarter<br\/>with a mind of friendliness,<br\/>likewise the second,<br\/>likewise the third,<br\/>likewise the fourth;<br\/>just so above,<br\/>below,<br\/>across;<br\/>he dwells having suffused the whole world everywhere,<br\/>in every way<br\/>with a mind of friendliness,<br\/>that is far-reaching,<br\/>widespread,<br\/>immeasurable,<br\/>without enmity,<br\/>without malevolence.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He dwells having suffused the first quarter<br\/>with a mind of compassion,<br\/>likewise the second,<br\/>likewise the third,<br\/>likewise the fourth;<br\/>just so above,<br\/>below,<br\/>across;<br\/>he dwells having suffused the whole world everywhere,<br\/>in every way<br\/>with a mind of compassion,<br\/>that is far-reaching,<br\/>widespread,<br\/>immeasurable,<br\/>without enmity,<br\/>without malevolence.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He dwells having suffused the first quarter<br\/>with a mind of sympathetic joy,<br\/>likewise the second,<br\/>likewise the third,<br\/>likewise the fourth;<br\/>just so above,<br\/>below,<br\/>across;<br\/>he dwells having suffused the whole world everywhere,<br\/>in every way<br\/>with a mind of sympathetic joy,<br\/>that is far-reaching,<br\/>widespread,<br\/>immeasurable,<br\/>without enmity,<br\/>without malevolence.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He dwells having suffused the first quarter<br\/>with a mind of equanimity,<br\/>likewise the second,<br\/>likewise the third,<br\/>likewise the fourth;<br\/>just so above,<br\/>below,<br\/>across;<br\/>he dwells having suffused the whole world everywhere,<br\/>in every way<br\/>with a mind of equanimity,<br\/>that is far-reaching,<br\/>widespread,<br\/>immeasurable,<br\/>without enmity,<br\/>without malevolence.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, your reverence, is called<br\/>immeasurable freedom of mind.<span class=\"f1\"><sup>[<a id=\"fn34\" href=\"#n34\">34<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, your reverence,<br\/>is the freedom of mind that is naught?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, your reverence,<br\/>a monk passing quite beyond the plane of infinite consciousness,<br\/>thinking,<br\/>&#8216;There is not anything,&#8217;<br\/>enters on and abides in the plane of no-thing.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, your reverence, is called<br\/>the freedom of mind that is naught.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, your reverence,<br\/>is the freedom of mind that is void?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, your reverence,<br\/>a monk forest-gone<br\/>or gone to the root of a tree<br\/>or gone to an empty place,<br\/>reflects thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This is void of self<span class=\"f1\"><sup>[<a id=\"fn35\" href=\"#n35\">35<\/a>]<\/sup><\/span><br\/>or of what pertains to self.&#8217;<span class=\"f1\"><sup>[<a id=\"fn36\" href=\"#n36\">36<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\"><b>[298]<\/b><\/span> This, your reverence, is called<br\/>the freedom of mind that is void.<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pg359\"><span class=\"f2 g\"><b>[359]<\/b><\/span><\/a>  And what, your reverence, is the freedom of mind that is signless?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, your reverence, a monk,<br\/>by paying no attention to any signs,<br\/>entering on the concentration of mind that is signless,<br\/>abides therein.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, your reverence, is called<br\/>the freedom of mind that is signless.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, your reverence, is the method<br\/>according to which these states are different in connotation<br\/>as well as differing in denotation.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, your reverence, is the method according to which<br\/>these states are identical in connotation<br\/>while being different in denotation?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Attachment, your reverence,<br\/>is productive of the measurable,<br\/>hatred is productive of the measurable,<br\/>confusion is productive of the measurable.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">For a monk whose cankers are destroyed,<br\/>these are got rid of,<br\/>cut off at the roots,<br\/>made like a palm-tree stump<br\/>so that they can come to no further existence in the future.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">To the extent, your reverence,<br\/>that freedoms of mind are immeasurable,<span class=\"f1\"><sup>[<a id=\"fn37\" href=\"#n37\">37<\/a>]<\/sup><\/span><br\/>unshakahle freedom of mind<br\/>is shown to be their chief,<br\/>for that unshakable freedom of mind<br\/>is void of attachment,<br\/>void of hatred,<br\/>void of confusion.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Attachment, your reverence, is something (obstructive),<span class=\"f1\"><sup>[<a id=\"fn38\" href=\"#n38\">38<\/a>]<\/sup><\/span><br\/>hatred is something (obstructive),<br\/>confusion is something (obstructive).<span class=\"f1\"><sup>[<a id=\"fn39\" href=\"#n39\">39<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">For a monk whose cankers are destroyed,<br\/>these are got rid of,<br\/>cut off at the roots,<br\/>made like a palm-tree stump<br\/>so that they can come to no further existence in the future.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">To the extent, your reverence,<br\/>that freedoms of mind are naught,<br\/>unshakable freedom of mind<br\/>is shown to be their chief,<br\/>for that unshakable freedom of mind<br\/>is void of attachment,<br\/>void of hatred,<br\/>void of confusion.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Attachment, your reverence,<br\/>is productive of signs,<br\/>hatred is productive of signs,<br\/>confusion is productive of signs.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">For a monk whose cankers are destroyed<br\/>these are got rid of,<br\/>cut off at the roots,<br\/>made like a palm-tree stump<br\/>so that they can come to no further existence in the future.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">To the extent, your reverence,<br\/>that freedoms of mind are signless,<span class=\"f1\"><sup>[<a id=\"fn40\" href=\"#n40\">40<\/a>]<\/sup><\/span><br\/>unshakable freedom of mind<br\/>is shown to be their chief,<br\/>for that unshakable freedom of mind<br\/>is void of attachment,<br\/><a id=\"pg360\"><span class=\"f2 g\"><b>[360]<\/b><\/span><\/a> void of hatred,<br\/>void of confusion.<span class=\"f1\"><sup>[<a id=\"fn41\" href=\"#n41\">41<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, your reverence, is the method<br\/>according to which these states<br\/>are identical in connotation<br\/>while being different in denotation.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus spoke the venerable S\u0101riputta.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Delighted, the venerable Ko\u1e6d\u1e6dhita the Great rejoiced in what the venerable S\u0101riputta had said.<\/p>\n\n\t\t\t\t\t<p class=\"ctr\">Greater Discourse of the Miscellany<\/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> At <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/an\/01_ones\/an01.211-234.wood.pts.htm#p218\"><i>A.<\/i> i. 24<\/a> he is called chief of those who have mastery in logical analysis; cited at <i>MA.<\/i> ii. 337.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n2\" href=\"#fn2\">2<\/a>]<\/sup> At <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/an\/01_ones\/an01.188-210.wood.pts.htm#p189\"><i>A.<\/i> i. 23<\/a> called chief of those of great intuitive wisdom; cited at <i>MA.<\/i> ii. 335.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n3\" href=\"#fn3\">3<\/a>]<\/sup> He does not comprehend that the third truth, of stopping, is nibbana. <i>MA.<\/i> ii. 338 points out that the first two truths are concerned with the &#8220;round &#8220;of rebirths, and the last two with what is not the &#8220;round&#8221; <i>viva\u1e6d\u1e6da<\/i>.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n4\" href=\"#fn4\">4<\/a>]<\/sup> <i>vi\u00f1\u00f1\u0101\u1e47a.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n5\" href=\"#fn5\">5<\/a>]<\/sup> <i>vij\u0101n\u0101ti.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n6\" href=\"#fn6\">6<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.010.pali.bd.htm#pg59\"><i>M.<\/i> i. 59.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n7\" href=\"#fn7\">7<\/a>]<\/sup> <i>pari\u00f1\u00f1eyya\u1e47\u0271; cf. pari\u00f1\u00f1eyya dhamma<\/i> at <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/sn\/03_kv\/sn03.22.036.pali.bd.htm\"><i>S.<\/i> iii. 36.<\/a> <i>MA.<\/i> ii. 342 keeps the view that there is no difference. For it says that discriminative consciousness being joined to intuitive wisdom should be developed with it, and that intuitive wisdom being joined to discriminative consciousness should be apprehended with it.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n8\" href=\"#fn8\">8<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/sn\/03_kv\/sn03.22.060.pali.bd.htm#pg69\"><i>S.<\/i> iii. 69.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n9\" href=\"#fn9\">9<\/a>]<\/sup> That is, in the fourth <i>jh\u0101na<\/i>. [Ed.:  See <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/an\/idx_09_navakanipata.htm#p37\">AN 9.37<\/a> for this same idea stated another way.]<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n10\" href=\"#fn10\">10<\/a>]<\/sup> Wisdom that has become vision. <i>MA.<\/i> ii. 345 gives two kinds of wisdom, that of concentration and that of vision.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n11\" href=\"#fn11\">11<\/a>]<\/sup> Wisdom that has become vision. <i>MA.<\/i> ii. 345 gives two kinds of wisdom, that of concentration and that of vision.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><i>abhi\u00f1\u00f1attha\u0271<\/i> and <i>pari\u00f1\u00f1attha\u0271<\/i> also at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/kd\/iti\/iti.pali.bd.htm#pg29\"><i>It.<\/i> p. 29.<\/a> But <i>cf.<\/i> <a href=\"#pg352\">p. 352, above,<\/a> where consciousness is for apprehending, <i>pari\u00f1\u00f1eyya<\/i>.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n12\" href=\"#fn12\">12<\/a>]<\/sup> <i>MA.<\/i> ii. 346, the right understanding through vision, the right understanding of the Way.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n13\" href=\"#fn13\">13<\/a>]<\/sup> <i>MA.<\/i> ii. 346 cites S\u0101riputta as having heard a verse (<i>Vin.<\/i> i. 40) spoken by Assaji, as an example of hearing from another; and <i>paccekabuddhas<\/i> as coming to omniscience through their own wise attention.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n14\" href=\"#fn14\">14<\/a>]<\/sup> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/sbe\/kd\/snp\/kd.snp.faus.sbe.htm#v256\"><i>Sn.<\/i> 256.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n15\" href=\"#fn15\">15<\/a>]<\/sup> <i>I.e.<\/i> hearing from others, learning.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n16\" href=\"#fn16\">16<\/a>]<\/sup> For, the Way to arahantship coming into being as a result of practising these five factors, gives the fruit, <i>MA.<\/i> ii. 346.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n17\" href=\"#fn17\">17<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/an\/03_threes\/an03.076-077.pali.bd.htm#p76\"><i>A.<\/i> i. 223;<\/a> <i>S.<\/i> ii. <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/sn\/02_nv\/sn02.12.002.pali.bd.htm#p2.6\">3,<\/a> <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/sn\/02_nv\/sn02.12.038.pali.bd.htm\">65,<\/a> <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/sn\/02_nv\/sn02.12.064.pali.bd.htm\">101;<\/a> <i>Vin.<\/i> iii. 3.<\/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\/an\/03_threes\/an03.076-077.pali.bd.htm#p76\"><i>A.<\/i> i. 223.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n19\" href=\"#fn19\">19<\/a>]<\/sup> As at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.011.pali.bd.htm#pg67\"><i>M.<\/i> i. 67;<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/sn\/02_nv\/sn02.12.051.pali.bd.htm#pg82\"><i>S.<\/i> ii. 82.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n20\" href=\"#fn20\">20<\/a>]<\/sup> <i>Cf.<\/i> the following passage with <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/sn\/05_mv\/sn05.48.042.pali.bd.htm\"><i>S.<\/i> v. 217 <i>f.<\/i><\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n21\" href=\"#fn21\">21<\/a>]<\/sup> <i>pa\u1e6disara\u1e47a<\/i> also resort, arbiter, as at <i>M.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.046.pali.bd.htm#pg310\">i. 310,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.108.pali.bd.htm#pg9\">iii. 9,<\/a> or underlying principle.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n22\" href=\"#fn22\">22<\/a>]<\/sup> <i>\u0101yu<\/i> <i>MA.<\/i> ii. 349 says <i>j\u012bivitindriya.<\/i> <i>Cf. Ch\u0101nd. Up.<\/i> 6. 8. 4, 6.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n23\" href=\"#fn23\">23<\/a>]<\/sup> As at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.024.pali.bd.htm#pg148\"><i>M.<\/i> i. 148.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n24\" href=\"#fn24\">24<\/a>]<\/sup> <i>\u0101yusa\u1e45kh\u0101ra.<\/i> <i>MA.<\/i> ii. 350 <i>\u0101yum eva.<\/i> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.16.pali.bd.htm#pg106\"><i>D.<\/i> ii. 106;<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/kd\/ud\/idx_ud.htm#p64\"><i>Ud.<\/i> 64;<\/a> <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/an\/11_elevens\/an11.001.pali.bd.htm\"><i>A.<\/i> iv. 311;<\/a> <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/sn\/02_nv\/sn02.20.007.pali.bd.htm\"><i>S.<\/i> ii. 266<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n25\" href=\"#fn25\">25<\/a>]<\/sup> <i>I.e.<\/i> from this (ninth) attainment, that of the stopping of perception and feeling.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n26\" href=\"#fn26\">26<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/sn\/03_kv\/sn03.22.096.pali.bd.htm\"><i>S.<\/i> iii. 143,<\/a> quoted <i>MA.<\/i> ii. 351; <i>cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/sbe\/kd\/dhp\/kd.dhp.mulr.sbe.htm#v41\"><i>Dh.<\/i> 41;<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/kd\/thag\/thag.1-264.pali.bd.htm#v468\"><i>Thag.<\/i> 468;<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/mn\/idx_majjhima_nikaya_2.htm#p66\"><i>M.<\/i> Sta. 66.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n27\" href=\"#fn27\">27<\/a>]<\/sup> Defined in next Discourse, <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.044.pali.bd.htm#pg301\"><i>M.<\/i> i. 301,<\/a> and similarly at <i>MA.<\/i> ii. 351: in-breathing and out-breathing. <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/sn\/04_salv\/sn04.41.006.pali.bd.htm#pg294\"><i>S.<\/i> iv. 294-97.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n28\" href=\"#fn28\">28<\/a>]<\/sup> Thought-conception and discursive thought. The &#8220;ariyan silence&#8221; ensues when these are stopped.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n29\" href=\"#fn29\">29<\/a>]<\/sup> Feeling and perception.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n30\" href=\"#fn30\">30<\/a>]<\/sup> This is Nibb\u0101na, <i>MA.<\/i> ii. 352. <i>Nimitta<\/i> (signs) and <i>animitta<\/i> refer to experiential phenomena (<i>i.e.<\/i> to conditioned existence), and their absence.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n31\" href=\"#fn31\">31<\/a>]<\/sup> This appears to refer to the <i>brahma-vih\u0101ra,<\/i> see below.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n32\" href=\"#fn32\">32<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/sbe\/kd\/snp\/kd.snp.faus.sbe.htm#v1113\"><i>Sn<\/i>. 1113-1115.<\/a> &#8220;Naught because of the non-existence of any (<i>ki\u00f1cana<\/i>) basis for meditation,&#8221; <i>MA.<\/i> ii. 353.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n33\" href=\"#fn33\">33<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.127.pali.bd.htm#pg145\"><i>M.<\/i> iii. 145 <i>f.<\/i><\/a> in connection with immeasurable and widespread freedom of mind.<\/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\/mn\/mn.127.pali.bd.htm#pg146\"><i>M.<\/i> ill. 146.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n35\" href=\"#fn35\">35<\/a>]<\/sup> <i>MA.<\/i> ii. 353, the self that composes an individual or man.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n36\" href=\"#fn36\">36<\/a>]<\/sup> <i>I.e.<\/i> the requisites of robe-material and so on, <i>MA.<\/i> ii. 353. <i>Cf.<\/i> <i>S.<\/i> iv. <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/sn\/04_salv\/sn04.35.085.pali.bd.htm\">54,<\/a> <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/sn\/04_salv\/sn04.40.010.pali.bd.htm\">296;<\/a> <i>Kvu.<\/i> 67, 579.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n37\" href=\"#fn37\">37<\/a>]<\/sup> <i>MA.<\/i> ii. 354 gives twelve: four <i>brahma-vih\u0101ras,<\/i> the ways and fruits \u2014 and also Nibb\u0101na.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n38\" href=\"#fn38\">38<\/a>]<\/sup> <i>ki\u00f1cana.<\/i> <i>MA.<\/i> ii. 354 says that when passion has uprisen it does something <i>(ki\u00f1cati)<\/i> to a man, it crushes him, or obstructs him.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n39\" href=\"#fn39\">39<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.33.03.pali.bd.htm#pg217\"><i>D.<\/i> iii. 217,<\/a> <i>tayo ki\u00f1can\u0101.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n40\" href=\"#fn40\">40<\/a>]<\/sup> These number thirteen: vision, the four (concentrations) which are formless, the four ways, the four fruits. Vision is signless because it removes the signs of permanence, joy and self. The next four are signless because of the non-existence (in them) of the sign of form. The ways and fruits are signless through the non-existence of the defilements which produce signs. Nibb\u0101na too is simply signless,&#8221; <i>MA.<\/i> ii. 355.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n41\" href=\"#fn41\">41<\/a>]<\/sup> <i>MA.<\/i> iii. 355 notes that void freedom of mind is not treated separately, for &#8220;void of attachment&#8221; and so on has come in everywhere.<\/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.043.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-9c0d247 elementor-section-full_width elementor-section-content-space-between elementor-section-height-default elementor-section-height-default\" data-id=\"9c0d247\" 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-05887a5\" data-id=\"05887a5\" 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-dbfd3e8 elementor-widget elementor-widget-text-editor\" data-id=\"dbfd3e8\" 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\u0101sa5. C\u016b\u1e37a Yamaka Vagga The Middle Length SayingsI. The First Fifty Discourses5. The Lesser Division of\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-35819","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\/35819","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=35819"}],"version-history":[{"count":5,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35819\/revisions"}],"predecessor-version":[{"id":37960,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35819\/revisions\/37960"}],"wp:attachment":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/media?parent=35819"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/categories?post=35819"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/tags?post=35819"},{"taxonomy":"td_series","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/td_series?post=35819"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}