{"id":35820,"date":"2022-08-22T02:01:13","date_gmt":"2022-08-21T19:01:13","guid":{"rendered":"https:\/\/tamhoc.org\/2022\/08\/22\/sutta-44\/"},"modified":"2022-08-28T03:07:00","modified_gmt":"2022-08-27T20:07:00","slug":"kinh-trung-bo-eng-44-tieu-kinh-phuong-quang-culavedalla-sutta","status":"publish","type":"post","link":"https:\/\/tamhoc.org\/trang-chu\/2022\/08\/22\/kinh-trung-bo-eng-44-tieu-kinh-phuong-quang-culavedalla-sutta\/","title":{"rendered":"Kinh Trung B\u1ed9 ENG  44 Ti\u1ec3u Kinh Ph\u01b0\u01a1ng Qu\u1ea3ng (C\u016blavedalla sutta)"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-post\" data-elementor-id=\"35820\" class=\"elementor elementor-35820\">\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-9abd8a3 elementor-section-full_width elementor-section-content-space-around elementor-section-height-default elementor-section-height-default\" data-id=\"9abd8a3\" 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-49ffd4e\" data-id=\"49ffd4e\" 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-53dd7f0 elementor-widget elementor-widget-text-editor\" data-id=\"53dd7f0\" 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=\"29353\" class=\"elementor elementor-29353\">\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-3841028 elementor-section-full_width elementor-section-content-space-evenly elementor-section-height-default elementor-section-height-default\" data-id=\"3841028\" 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-33 elementor-top-column elementor-element elementor-element-4cda7d4\" data-id=\"4cda7d4\" 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-d909715 elementor-widget elementor-widget-theme-site-logo elementor-widget-image\" data-id=\"d909715\" data-element_type=\"widget\" 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-5680d8c elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"5680d8c\" 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-d3b8ffc\" data-id=\"d3b8ffc\" 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-755ee5e elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"755ee5e\" 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-41f0b1c\" data-id=\"41f0b1c\" 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-ab87f71 elementor-widget elementor-widget-text-editor\" data-id=\"ab87f71\" 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-556b3e7 elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"556b3e7\" 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-73fcf5c\" data-id=\"73fcf5c\" 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-368ec22 elementor-widget elementor-widget-text-editor\" data-id=\"368ec22\" 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=\"31130\" class=\"elementor elementor-31130\">\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-77b4fb20 elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"77b4fb20\" 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-d7096f3\" data-id=\"d7096f3\" 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-2adaf4a4 elementor-widget elementor-widget-toggle\" data-id=\"2adaf4a4\" 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-7181\" class=\"elementor-tab-title\" data-tab=\"1\" role=\"tab\" aria-controls=\"elementor-tab-content-7181\" 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 44.Ti\u1ec3u Kinh Ph\u01b0\u01a1ng Qu\u1ea3ng (C\u016blavedalla sutta)<\/a>\n\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<div id=\"elementor-tab-content-7181\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"1\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-7181\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/tieu-kinh-phuong-quang\/\">44.Ti\u1ec3u Kinh Ph\u01b0\u01a1ng Qu\u1ea3ng (C\u016blavedalla sutta)<\/a><\/li><li>\u00a0<\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/22\/kinh-trung-bo-eng-44-tieu-kinh-phuong-quang-culavedalla-sutta\/\" rel=\"bookmark\">Kinh Trung B\u1ed9 ENG 44 Ti\u1ec3u Kinh Ph\u01b0\u01a1ng Qu\u1ea3ng (C\u016blavedalla sutta)<\/a><\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/22\/mn-44-cu%e1%b8%b7a-vedalla-sutta%e1%b9%83\/\" rel=\"bookmark\">MN 44. C\u016b\u1e37a Vedalla Sutta\u1e43<\/a><\/li><li class=\"entry-title\"><a href=\"https:\/\/tamhoc.org\/2022\/09\/07\/kinh-trung-bo-ah044-culavedallasutta-tieu-kinh-phuong-quang-h-210phap-lac-ty-kheo-ni-kinh\/\" rel=\"bookmark\">Kinh Trung B\u1ed9 AH044 : C\u00f9lavedallasutta, Ti\u1ec3u kinh Ph\u01b0\u01a1ng qu\u1ea3ng-H.210 Ph\u00e1p l\u1ea1c T\u1ef3-kheo ni 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-7182\" class=\"elementor-tab-title\" data-tab=\"2\" role=\"tab\" aria-controls=\"elementor-tab-content-7182\" 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-7182\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"2\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-7182\"><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>C\u00e1c b\u00e0i gi\u1ea3ng<\/li><li class=\"entry-title\"><a href=\"https:\/\/tamhoc.org\/2022\/09\/20\/toat-yeu-trung-bo-044-tieu-kinh-phuong-quang\/\" rel=\"bookmark\">To\u00e1t Y\u1ebfu Trung b\u1ed9 044 : Ti\u1ec3u kinh Ph\u01b0\u01a1ng qu\u1ea3ng<\/a><\/li><li><a href=\"https:\/\/tamhoc.org\/2020\/11\/07\/gg-tieu-kinh-phuong-quang-kinh-trung-bo-nikaya\/\">Audio gi\u1ea3ng gi\u1ea3i c\u01a1 b\u1ea3n<\/a><\/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 44.Ti\\u1ec3u Kinh Ph\\u01b0\\u01a1ng Qu\\u1ea3ng (C\\u016blavedalla sutta)\",\"acceptedAnswer\":{\"@type\":\"Answer\",\"text\":\"<ul><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/21\\\/tieu-kinh-phuong-quang\\\/\\\">44.Ti\\u1ec3u Kinh Ph\\u01b0\\u01a1ng Qu\\u1ea3ng (C\\u016blavedalla sutta)<\\\/a><\\\/li><li>\\u00a0<\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/22\\\/kinh-trung-bo-eng-44-tieu-kinh-phuong-quang-culavedalla-sutta\\\/\\\" rel=\\\"bookmark\\\">Kinh Trung B\\u1ed9 ENG 44 Ti\\u1ec3u Kinh Ph\\u01b0\\u01a1ng Qu\\u1ea3ng (C\\u016blavedalla sutta)<\\\/a><\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/22\\\/mn-44-cu%e1%b8%b7a-vedalla-sutta%e1%b9%83\\\/\\\" rel=\\\"bookmark\\\">MN 44. C\\u016b\\u1e37a Vedalla Sutta\\u1e43<\\\/a><\\\/li><li class=\\\"entry-title\\\"><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/09\\\/07\\\/kinh-trung-bo-ah044-culavedallasutta-tieu-kinh-phuong-quang-h-210phap-lac-ty-kheo-ni-kinh\\\/\\\" rel=\\\"bookmark\\\">Kinh Trung B\\u1ed9 AH044 : C\\u00f9lavedallasutta, Ti\\u1ec3u kinh Ph\\u01b0\\u01a1ng qu\\u1ea3ng-H.210 Ph\\u00e1p l\\u1ea1c T\\u1ef3-kheo ni 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>C\\u00e1c b\\u00e0i gi\\u1ea3ng<\\\/li><li class=\\\"entry-title\\\"><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/09\\\/20\\\/toat-yeu-trung-bo-044-tieu-kinh-phuong-quang\\\/\\\" rel=\\\"bookmark\\\">To\\u00e1t Y\\u1ebfu Trung b\\u1ed9 044 : Ti\\u1ec3u kinh Ph\\u01b0\\u01a1ng qu\\u1ea3ng<\\\/a><\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/11\\\/07\\\/gg-tieu-kinh-phuong-quang-kinh-trung-bo-nikaya\\\/\\\">Audio gi\\u1ea3ng gi\\u1ea3i c\\u01a1 b\\u1ea3n<\\\/a><\\\/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-3cb9def\" data-id=\"3cb9def\" 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-529e9e8e elementor-widget elementor-widget-text-editor\" data-id=\"529e9e8e\" 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#p44\">Sutta 44<\/a><\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\">C\u016b\u1e37a 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=\"pg360\"><span class=\"f2 g\"><b>[360]<\/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.044.pali.bd.htm#p1\">1<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/bit\/bit-32.htm#p1\">wrrn<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/chlm\/mn\/mn.044.chlm.sbb.htm#p1\">chlm<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/ati\/mn\/mn.044.than.ati.htm#p1\">than<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/mnl\/mn\/mn.044.upal.mnl.htm#p1\">upal<\/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#rajagaha\">R\u0101jagaha<\/a> in the Bamboo Grove at the squirrels&#8217; feeding place.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the layfollower Vis\u0101kha<br\/>approached the nun Dhammadinn\u0101;<span class=\"f1\"><sup>[<a id=\"fn1\" href=\"#n1\">1<\/a>]<\/sup><\/span><br\/>having approached,<br\/>having greeted the nun Dhammadinn\u0101,<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 lay follower Vis\u0101kha spoke thus<br\/>to the nun Dhammadinn\u0101:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Lady, it is said,<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Own body,<span class=\"f1\"><sup>[<a id=\"fn2\" href=\"#n2\">2<\/a>]<\/sup><\/span><br\/>own body.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Now, lady, what is called<br\/>&#8216;own body&#8217;<br\/>by the Lord?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Friend Vis\u0101kha,<br\/>these five groups of grasping<br\/>are called &#8216;own body&#8217; by the Lord,<br\/>that is to say,<br\/>the group of grasping after material shape,<br\/>the group of grasping after feeling,<br\/>the group of grasping after perception,<br\/>the group of grasping after the habitual tendencies,<br\/>the group of grasping after consciousness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">These five groups of grasping, friend Vis\u0101kha,<br\/>are called &#8216;own body&#8217; by the Lord.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pg361\"><span class=\"f2 g\"><b>[361]<\/b><\/span><\/a> &#8220;It is good, lady,&#8221;<br\/>and the lay follower Vis\u0101kha,<br\/>having rejoiced in what the nun Dhammadinn\u0101 had said,<br\/>having thanked her,<br\/>asked the nun Dhammadinn\u0101 a further question:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Lady, it is said,<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;The uprising of own body,<br\/>the uprising of own body.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Now, lady, what is called<br\/>&#8216;the uprising of own body&#8217;<br\/>by the Lord?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Whatever, friend Vis\u0101kha,<br\/>is the craving<span class=\"f1\"><sup>[<a id=\"fn3\" href=\"#n3\">3<\/a>]<\/sup><\/span><br\/>connected with again-becoming,<br\/>accompanied by delight and attachment,<br\/>finding delight in this and that,<br\/>namely the craving for sense-pleasures,<br\/>the craving for becoming,<br\/>the craving for annihilation,<br\/>this, friend Vis\u0101kha,<br\/>is called &#8216;the uprising of own body&#8217; by the Lord.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Lady, it is said,<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;The stopping of own body,<br\/>the stopping of own body.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Now, lady, what is called<br\/>&#8216;stopping of own body&#8217;<br\/>by the Lord?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Whatever, friend Vis\u0101kha,vis the stopping,<br\/>with no attachment remaining,<br\/>of that self-same craving,<br\/>the giving up of it,<br\/>the renunciation of it,<br\/>the release from it,<br\/>the doing away with it,<br\/>this, friend Vis\u0101kha,<br\/>is called &#8216;The stopping of own body&#8217; by the Lord.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Lady, it is said,<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;The course leading to the stopping of own body,<br\/>the course leading to the stopping of own body.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Now, lady, what is called<br\/>&#8216;the course leading to the stopping of own body&#8217;<br\/>by the Lord?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;This ariyan eightfold Way itself, friend Vis\u0101kha,<br\/>is called &#8216;the course leading to the stopping of own body&#8217; by the Lord,<br\/>that is to say perfect view,<br\/>perfect thought,<br\/>perfect speech,<br\/>perfect action,<br\/>perfect way of living,<br\/>perfect endeavour,<br\/>perfect mindfulness,<br\/>perfect concentration.&#8221;<\/p>\n\n\t\t\t\t\t\t<div class=\"floatrpp wpx200 marl6\">\n\t\t\t\t\t\t\t<p>Note the difference here between Ms. Horner&#8217;s translation and that of the others. Then check the Pali.<\/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\">&#8220;Do those five groups of grasping, lady,<br\/>(comprise) the whole of grasping?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Or is there a grasping<br\/>apart from the five groups of grasping?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, friend Vis\u0101kha,<br\/>these five groups of grasping<br\/>(comprise) the whole of grasping,<br\/>and there is no grasping<br\/>apart from the five groups of grasping.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whatever, friend Vis\u0101kha,<br\/>is the attachment and desire<br\/>for the five groups of grasping,<br\/>that is grasping after them.&#8221;<\/p>\n\n\t\t\t\t\t\t<div class=\"floatrpp wpx200 marl6\">\n\t\t\t\t\t\t\t<p>It was not necessary for Ms. Horner to add &#8216;(wrong)&#8217; here with regard to &#8216;view&#8217;: all &#8216;views&#8217; are a mistake and are at least partially wrong.<\/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\">&#8220;But how, lady,<br\/>does there come to be<br\/>(wrong) view as to own body?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;In this case, friend Vis\u0101kha,<br\/>an uninstructed average person,<br\/>taking no count of the pure ones,<br\/>not skilled in the <i>Dhamma<\/i> of the <a id=\"pg362\"><span class=\"f2 g\"><b>[362]<\/b><\/span><\/a> pure ones,<br\/>untrained in the <i>Dhamma<\/i> of the pure ones,<br\/>taking no count of the true men,<br\/>not skilled 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 self<span class=\"f1\"><sup>[<a id=\"fn4\" href=\"#n4\">4<\/a>]<\/sup><\/span><br\/>or self as having material shape<span class=\"f1\"><sup>[<a id=\"fn5\" href=\"#n5\">5<\/a>]<\/sup><\/span><br\/>or material shape as in self<span class=\"f1\"><sup>[<a id=\"fn6\" href=\"#n6\">6<\/a>]<\/sup><\/span><br\/>or self as in material shape;<span class=\"f1\"><sup>[<a id=\"fn7\" href=\"#n7\">7<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">he regards feeling as self<br\/>or self as having feeling<br\/>or feeling as in self<br\/>or self as in feeling;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">he regards perception as self<br\/>or self as having perception<br\/>or perception as in self<br\/>or self as in perception;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">he regards the habitual tendencies as self<br\/>or self as having habitual tendencies<br\/>or habitual tendencies as in self<br\/>or self as in habitual tendencies;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">he regards consciousness, as self<br\/>or self as having consciousness<br\/>or consciousness as in self<br\/>or self as in consciousness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus, friend Vis\u0101kha, does there come to be<br\/>(wrong) view as to own body.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But how, lady, does there not come to be<br\/>(wrong) view as to own body?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;In this case, friend Vis\u0101kha,<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 true men,<br\/>does not regard material shape as self<br\/>nor self as having material shape<br\/>nor material shape as in self<br\/>nor self as in material shape;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">he does not regard feeling as self<br\/>nor self as having feeling<br\/>nor feeling as in self<br\/>nor self as in feeling;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">he does not regard perception as self<br\/>nor self as having perception<br\/>nor perception as in self<br\/>nor self as in perception;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">he does not regard the habitual tendencies as self<br\/>nor self as having habitual tendencies<br\/>nor habitual tendencies as in self<br\/>nor self as in habitual tendencies;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">he does not regard consciousness as self<br\/>nor self as having consciousness<br\/>nor consciousness as in self<br\/>nor self as in consciousness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus, friend Vis\u0101kha,<br\/>does there not come to be<br\/>(wrong) view as to own body.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But what, lady, is the ariyan eightfold Way?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;This, friend Vis\u0101kha, is the ariyan eightfold Way,<br\/>that is to say,<br\/>perfect view,<br\/>perfect thought,<br\/>perfect speech,<br\/>perfect action,<br\/>perfect way of living,<br\/>perfect endeavour,<br\/>perfect mindfulness,<br\/>perfect concentration.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But, lady, is the ariyan eightfold Way composite<span class=\"f1\"><sup>[<a id=\"fn8\" href=\"#n8\">8<\/a>]<\/sup><\/span><br\/>or in-composite?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;The ariyan eightfold Way, friend Vis\u0101kha,<br\/>is composite.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Now, lady, are the three classes<br\/>arranged in accordance with <a id=\"pg363\"><span class=\"f2 g\"><b>[363]<\/b><\/span><\/a> the ariyan eightfold Way<br\/>or is the ariyan eightfold Way<br\/>arranged in accordance with the three classes?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Friend Vis\u0101kha, the three classes<br\/>are not arranged in accordance with the ariyan eightfold Way,<br\/>but the ariyan eightfold Way<br\/>is arranged in accordance with the three classes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whatever, friend Vis\u0101kha,<br\/>is perfect speech<br\/>and whatever is perfect action<br\/>and whatever is perfect way of living &#8211;<br\/>these things are arranged<br\/>in the class of Moral Habit.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And whatever is perfect endeavour<br\/>and whatever is perfect mindfulness<br\/>and whatever is perfect concentration &#8211;<br\/>these things are arranged<br\/>in the class of Concentration.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And whatever is perfect view<br\/>and whatever is perfect thought &#8211;<br\/>these things are arranged<br\/>in the class of Intuitive Wisdom.&#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\">&#8220;And what, lady, is concentration,<br\/>what are the distinguishing marks of concentration,<br\/>what are the requisites for concentration,<br\/>what is the development of concentration?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Whatever, friend Vis\u0101kha,<br\/>is one-pointedness of mind,<br\/>this is concentration;<br\/>the four arousings of mindfulness<br\/>are the distinguishing marks of concentration;<br\/>the four right efforts<br\/>are the requisites for concentration;<br\/>whatever is the practice,<br\/>the development,<br\/>the increase of<br\/>these very things,<br\/>this is herein the development of concentration.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;And how many activities<span class=\"f1\"><sup>[<a id=\"fn10\" href=\"#n10\">10<\/a>]<\/sup><\/span> are there,<span class=\"f1\"><sup>[<a id=\"fn11\" href=\"#n11\">11<\/a>]<\/sup><\/span> lady?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;There are these three activities, friend Vis\u0101kha:<br\/>activities of body,<br\/>activities of speech,<br\/>activities of mind.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;And what, lady, is activity of body,<br\/>what activity of speech,<br\/>what activity of mind?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;In-breathing and out-breathing, friend Vis\u0101kha,<br\/>is activity of body;<br\/>initial thought and discursive thought<br\/>is activity of speech;<br\/>perception and feeling is activity of mind.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But why, lady, is in-breathing and out-breathing<br\/>activity of body,<br\/>why is initial thought and discursive thought<br\/>activity of speech,<br\/>why is perception and why is feeling<br\/>activity of mind?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;In-breathing and out-breathing, friend Vis\u0101kha &#8211;<br\/>these are bodily things<br\/>dependent on the body,<br\/>therefore in-breathing and out-breathing<br\/>is activity of body.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Having first had initial thought <a id=\"pg364\"><span class=\"f2 g\"><b>[364]<\/b><\/span><\/a> and discursive thought,<br\/>one subsequently utters a speech,<br\/>therefore initial and discursive thought<br\/>is activity of speech.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Perception and feeling &#8211;<br\/>these are mental things,<br\/>dependent on mind,<br\/>therefore perception and feeling<br\/>is (each) activity of mind.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;And how, lady, does there come to be<br\/>the attainment of the stopping of perception and feeling?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Friend Vis\u0101kha,<br\/>it does not occur to a monk<br\/>who is attaining the stopping of perception and feeling:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I will attain<br\/>the stopping of perception and feeling,&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">or<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I am attaining<br\/>the stopping of perception and feeling,&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">or<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I have attained<br\/>the stopping of perception and feeling.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">For, his mind has been previously so developed in that way<span class=\"f1\"><sup>[<a id=\"fn12\" href=\"#n12\">12<\/a>]<\/sup><\/span><br\/>that it leads him on to the state of being such.&#8221;<span class=\"f1\"><sup>[<a id=\"fn13\" href=\"#n13\">13<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But, lady, when a monk is attaining<br\/>the stopping of perception and feeling,<br\/>what things are stopped first:<br\/>activity of body<br\/>or activity of speech<br\/>or activity of mind?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Friend Vis\u0101kha, when a monk is attaining<br\/>the stopping of perception and feeling,<br\/>activity of speech is stopped first,<span class=\"f1\"><sup>[<a id=\"fn14\" href=\"#n14\">14<\/a>]<\/sup><\/span><br\/>then activity of body,<span class=\"f1\"><sup>[<a id=\"fn15\" href=\"#n15\">15<\/a>]<\/sup><\/span><br\/>then activity of mind.&#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, lady, does there come to be<br\/>emergence from the attainment<br\/>of the stopping of perception and feeling?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Friend Vis\u0101kha,<br\/>it does not occur to a monk<br\/>who is emerging from the attainment<br\/>of the stopping of perception and feeling:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I will emerge<br\/>from the attainment of the stopping of perception and feeling,<\/p>\n\n\t\t\t\t\t<p class=\"f4\">or<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I am emerging<br\/>from the attainment of the stopping of perception and feeling,<\/p>\n\n\t\t\t\t\t<p class=\"f4\">or<\/p>\n\n\t\t\t\t\t<p class=\"f4\">I have emerged<br\/>from the attainment of the stopping of perception and feeling.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">For his mind has been previously so developed in that way<br\/>that it leads him on to the state of being such.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But, lady, when a monk is emerging from the attainment<br\/>of the stopping of perception and feeling,<br\/>what things arise first:<br\/>activity of body<br\/>or activity of speech<br\/>or activity of mind?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Friend Vis\u0101kha,<br\/>when a monk is emerging from the attainment<br\/>of the stopping of perception and feeling,<br\/>activity of mind arises first,<br\/>then activity of body,<br\/>then activity of speech.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Lady, how many impingements<span class=\"f1\"><sup>[<a id=\"fn17\" href=\"#n17\">17<\/a>]<\/sup><\/span> assail a monk<br\/>who has emerged <a id=\"pg365\"><span class=\"f2 g\"><b>[365]<\/b><\/span><\/a> from the attainment<br\/>of the stopping of perception and feeling?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Friend Vis\u0101kha,<br\/>when a monk has emerged from the attainment<br\/>of the stopping of perception and feeling<br\/>three impingements assail him:<br\/>impingement that is void,<span class=\"f1\"><sup>[<a id=\"fn18\" href=\"#n18\">18<\/a>]<\/sup><\/span><br\/>impingement that is signless,<span class=\"f1\"><sup>[<a id=\"fn19\" href=\"#n19\">19<\/a>]<\/sup><\/span><br\/>impingement that is undirected.&#8221;<span class=\"f1\"><sup>[<a id=\"fn20\" href=\"#n20\">20<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;When, lady, the mind of a monk has emerged<br\/>from the attainment of the stopping of perception and feeling,<br\/>towards what does his mind tend,<br\/>slide<br\/>and gravitate?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Friend Vis\u0101kha, the mind of a monk who has emerged from the attainment<br\/>of the stopping of perception and feeling<br\/>tends,<br\/>slides<br\/>and gravitates towards aloofness.&#8221;<span class=\"f1\"><sup>[<a id=\"fn21\" href=\"#n21\">21<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;How many feelings are there, lady?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;There are these three feelings, friend Vis\u0101kha:<br\/>Feeling that is pleasant,<br\/>feeling that is painful,<br\/>feeling that is neither painful nor pleasant.&#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 what, lady, is feeling that is pleasant,<br\/>what feeling that is painful,<br\/>what feeling that is neither painful nor pleasant?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;That, friend Vis\u0101kha, which is experienced,<br\/>whether by body or mind,<br\/>and is pleasant and agreeable,<br\/>this is a pleasant feeling.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">That, friend Vis\u0101kha, which is experienced,<br\/>whether by body or mind,<br\/>and is painful and disagreeable,<br\/>this is a painful feeling.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">That, friend Vis\u0101kha, which is experienced,<br\/>whether by body or mind,<br\/>and is neither agreeable nor disagreeable,<br\/>this is a feeling that is neither painful nor pleasant.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But, lady, how is pleasant feeling pleasant,<br\/>how painful?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">How is painful feeling painful,<br\/>how pleasant?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">How is neutral feeling pleasant,<br\/>how painful?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Friend Vis\u0101kha,<br\/>pleasant feeling is that where pleasantness is lasting,<br\/>pain variable;<br\/>painful feeling is that where pain is lasting,<br\/><a id=\"pg366\"><span class=\"f2 g\"><b>[366]<\/b><\/span><\/a> pleasantness variable;<br\/>neutral feeling is pleasant as to knowing,<br\/>painful as to not knowing.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But, lady, what tendency lies latent in pleasant feeling,<br\/>what tendency lies latent in painful feeling,<br\/>what tendency lies latent in neutral feeling?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Friend Vis\u0101kha,<br\/>a tendency to attachment<br\/>lies latent in pleasant feeling;<br\/>a tendency to repugnance<br\/>lies latent in painful feeling;<br\/>a tendency to ignorance<br\/>lies latent in a neutral feeling.&#8221;<span class=\"f1\"><sup>[<a id=\"fn23\" href=\"#n23\">23<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But, lady, does a tendency to attachment<br\/>lie latent in all pleasant feeling?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Does a tendency to repugnance<br\/>lie latent in all painful feeling?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Does a tendency to ignorance<br\/>lie latent in all neutral feeling?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Friend Vis\u0101kha,<br\/>a tendency to attachment<br\/>does not lie latent in all pleasant feeling,<br\/>a tendency to repugnance<br\/>does not lie latent in all painful feeling,<br\/>a tendency to ignorance<br\/>does not lie latent in all neutral feeling.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But, lady, what is to be got rid of<br\/>in pleasant feeling?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What is to be got rid of<br\/>in painful feeling?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What is to be got rid of<br\/>in neutral feeling?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;A tendency to attachment, friend Vis\u0101kha,<br\/>is to be got rid of<br\/>in pleasant feeling;<br\/>a tendency to repugnance<br\/>is to be got rid of<br\/>in painful feeling;<br\/>a tendency to ignorance<br\/>is to be got rid of<br\/>in neutral feeling.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But, lady, is a tendency to attachment<br\/>to be got rid of<br\/>from every pleasant feeling?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Is a tendency to repugnance<br\/>to be got rid of<br\/>from every painful feeling?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Is a tendency to ignorance<br\/>to be got rid of<br\/>from every neutral feeling?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, friend Vis\u0101kha,<br\/>a tendency to attachment<br\/>is not to be got rid of<br\/>from every pleasant feeling,<br\/>a tendency to repugnance<br\/>is not to be got rid of<br\/>from every painful feeling,<br\/>a tendency to ignorance<br\/>is not to be got rid of<br\/>from every neutral feeling.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In this case, friend Vis\u0101kha,<br\/>a monk,<br\/>aloof from pleasures of the senses,<br\/>aloof from unskilled states of mind,<br\/>enters on and abides in the first meditation<br\/>which is accompanied by<br\/>initial thought and discursive thought,<br\/>is born of aloofness,<br\/>and is rapturous and joyful.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is by this means<br\/>that he gets rid of attachment,<br\/>no tendency to attachment<br\/>lies latent there.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In this case, friend Vis\u0101kha,<br\/>a monk reflects thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Surely I,<br\/>entering on it,<br\/>will abide<br\/>in that plane which the ariyans,<br\/>entering on,<br\/>are now abiding in.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">From setting up a <a id=\"pg367\"><span class=\"f2 g\"><b>[367]<\/b><\/span><\/a> yearning<br\/>for the incomparable Deliverances<br\/>there arises, as a result of the yearning,<br\/>distress;<br\/>it is by this means that he gets rid of repugnance,<br\/>no tendency to repugnance<br\/>lies latent there.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In this case, friend Vis\u0101kha,<br\/>a monk,<br\/>by getting rid of joy,<br\/>and by getting rid of anguish,<br\/>by the going down of his former pleasures and sorrows,<br\/>enters on 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\">It is by this means<br\/>that he gets rid of ignorance,<br\/>no tendency to ignorance<br\/>lies latent there.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But, lady,<br\/>what is the counterpart<span class=\"f1\"><sup>[<a id=\"fn24\" href=\"#n24\">24<\/a>]<\/sup><\/span><br\/>of pleasant feeling?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Friend Vis\u0101kha,<br\/>the counterpart of pleasant feeling<br\/>is painful feeling.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;And what, lady,<br\/>is the counterpart<br\/>of painful feeling?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Friend, Vis\u0101kha,<br\/>the counterpart of painful feeling<br\/>is pleasant feeling.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;And what, lady,<br\/>is the counterpart<br\/>of neutral feeling?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Ignorance, friend Vis\u0101kha,<br\/>is the counterpart<br\/>of neutral feeling.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;And what, lady,<br\/>is the counterpart<br\/>of ignorance?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Knowledge, friend Vis\u0101kha,<br\/>is the counterpart<br\/>of ignorance.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;And what, lady,<br\/>is the counterpart<br\/>of knowledge?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Freedom, friend Vis\u0101kha,<br\/>is the counterpart<br\/>of knowledge.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;And what, lady,<br\/>is the counterpart<br\/>of freedom?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Nibb\u0101na, friend Vis\u0101kha,<br\/>is the counterpart<br\/>of freedom.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;And what, lady,<br\/>is the counterpart<br\/>of <i>nibb\u0101na<\/i>?&#8221;<span class=\"f1\"><sup>[<a id=\"fn25\" href=\"#n25\">25<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;This question goes too far, friend Vis\u0101kha,<br\/>it is beyond the compass of an answer.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Friend Vis\u0101kha,<br\/>the Brahma-faring is for emergence in <i>nibb\u0101na<\/i>,<br\/>for going beyond to <i>nibb\u0101na<\/i>,<br\/>for culminating in <i>nibb\u0101na<\/i>.<span class=\"f1\"><sup>[<a id=\"fn26\" href=\"#n26\">26<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">Friend Vis\u0101kha,<br\/>if you so desire,<br\/>having drawn near the Lord,<br\/>ask him about this matter.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As the Lord explains,<br\/>so will you remember.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the layfollower Vis\u0101kha,<br\/>having rejoiced in what the nun Dhammadinn\u0101 had said,<br\/>having thanked her,<br\/>rising from his seat,<br\/>having greeted her,<br\/>keeping his right side towards her,<br\/>drew near the Lord;<br\/>having drawn near,<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 he was sitting down at a respectful distance,<br\/>the layfollower Vis\u0101kha told the Lord<br\/>the whole of the conversation he had had<br\/>with the nun Dhammadinn\u0101.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When he <a id=\"pg368\"><span class=\"f2 g\"><b>[368]<\/b><\/span><\/a> had been told,<br\/>the Lord spoke thus to the layfollower Vis\u0101kha:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Clever, Vis\u0101kha,<br\/>is the nun Dhammadinn\u0101,<br\/>of great wisdom, Vis\u0101kha,<br\/>is the nun Dhammadinn\u0101.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If you had asked me, Vis\u0101kha,<br\/>about this matter,<br\/>I too would have answered<br\/>exactly as the nun Dhammadinn\u0101 answered;<span class=\"f1\"><sup>[<a id=\"fn27\" href=\"#n27\">27<\/a>]<\/sup><\/span><br\/>and this is indeed the meaning of that;<br\/>thus do you remember it.&#8221;<span class=\"f1\"><sup>[<a id=\"fn28\" href=\"#n28\">28<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus spoke the Lord.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Delighted, the layfollower Vis\u0101kha<br\/>rejoiced in what the Lord had said.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Lesser Discourse of the Miscellany: the Fourth<\/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> In his time as a householder Vis\u0101kha had been Dhammadinn\u0101&#8217;s husband, <i>MA.<\/i> ii. 355; <i>PvA.<\/i> 21; <i>KhpA.<\/i> 204; <i>DhA.<\/i> iv. 229. She is called the chief teacher of <i>Dhamma<\/i> among the women disciples, <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/an\/01_ones\/an01.188-295.pali.bd.htm#p239\"><i>A.<\/i> i. 25.<\/a> A verse is ascribed to her at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/kd\/thig\/006.single.verses.htm#XII\"><i>Th\u012bg.<\/i> 12<\/a> (<i>cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/sbe\/kd\/dhp\/kd.dhp.mulr.sbe.htm#v218\"><i>Dh.<\/i> 218<\/a>).<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n2\" href=\"#fn2\">2<\/a>]<\/sup> <i>sakk\u0101ya.<\/i> <i>MA.<\/i> ii. 358 makes Dhammadinn\u0101 say, &#8220;I have not long gone forth. How should I know about &#8216;own body&#8217; or &#8216;other&#8217;s body&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n3\" href=\"#fn3\">3<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.009.pali.bd.htm#pg48\"><i>M.<\/i> i. 48-9.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n4\" href=\"#fn4\">4<\/a>]<\/sup> <i>MA.<\/i> ii. 360 quotes a passage from <i>Pts.<\/i> i. 143 where such a person regards material shape and self as identical (not two, <i>advaya<\/i>) like the flame and hue of a lighted lamp.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n5\" href=\"#fn5\">5<\/a>]<\/sup> As a tree has a shadow, <i>cf.<\/i> <i>Pts.<\/i> i. 144.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n6\" href=\"#fn6\">6<\/a>]<\/sup> As a scent\tis in a flower, <i>cf.<\/i> <i>Pts.<\/i> i. 145.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n7\" href=\"#fn7\">7<\/a>]<\/sup> As a jewel\tis in a casket, <i>cf.<\/i> <i>Pts.<\/i> i. 145.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n8\" href=\"#fn8\">8<\/a>]<\/sup> <i>sa\u1e45khata.<\/i> <i>MA.<\/i> ii. 361 explains by <i>cetito kappito pakappito \u0101y\u016bhito\tnibbattito samapajjantena sam\u0101pajjitabbo,<\/i> thought out, arranged, fixed, cultivated, produced, to be entered on by entering it.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n9\" href=\"#fn9\">9<\/a>]<\/sup> Quoted <i>Asl.<\/i> 305.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n10\" href=\"#fn10\">10<\/a>]<\/sup> <i>sa\u1e45kh\u0101ra-,<\/i> here with a different sense from <i>sa\u1e45kh\u0101ra<\/i> as one of the <i>khandhas,<\/i> and meaning function or formation. &#8220;Being dependent on body it is put together <i>(sa\u1e45khar\u012byati)<\/i> by the body, produced by it,&#8221; <i>MA.<\/i> ii. 364; and similarly for speech and thought.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n11\" href=\"#fn11\">11<\/a>]<\/sup> <i>Cf.<\/i> the following with <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/sn\/04_salv\/sn04.41.006.pali.bd.htm#pg294\"><i>S.<\/i> iv. 294.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n12\" href=\"#fn12\">12<\/a>]<\/sup> He thinks &#8220;At that time I will become (or, I must be) without mind, (<i>acittaka,<\/i> unconscious),&#8221; <i>MA.<\/i> ii. 365.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n13\" href=\"#fn13\">13<\/a>]<\/sup> So a mind developed in this way leads the man on to a state of suchness, <i>lathatt\u0101ya,<\/i> a state of unconsciousness, <i>MA.<\/i> ii. 365.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n14\" href=\"#fn14\">14<\/a>]<\/sup> In the second <i>jh\u0101na.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n15\" href=\"#fn15\">15<\/a>]<\/sup> In the fourth <i>jh\u0101na.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n16\" href=\"#fn16\">16<\/a>]<\/sup> In the inner stopping, <i>antonirodhe,<\/i> <i>cf.<\/i> <i>MA.<\/i> ii. 349.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n17\" href=\"#fn17\">17<\/a>]<\/sup> <i>phassa<\/i> is the awareness, cognition or reaction dependent on the impingement or impact of sense-data on their appropriate sense-organ; see <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.018.pali.bd.htm#pg111\"><i>M.<\/i> i. 111.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n18\" href=\"#fn18\">18<\/a>]<\/sup> It is seen to be not-self, <i>MA.<\/i> ii. 367. <i>Cf.<\/i> <i>MA.<\/i> ii. 113 where <i>anatt\u0101<\/i> is <i>su\u00f1\u00f1ata,<\/i> empty.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n19\" href=\"#fn19\">19<\/a>]<\/sup> Impermanent, <i>MA.<\/i> ii. 367.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n20\" href=\"#fn20\">20<\/a>]<\/sup> Not directed to ill, for he understands ill to be <i>r\u0101ga, dosa<\/i> and <i>moka.<\/i> In fact, in meditation, he realizes that <i>nibb\u0101na<\/i> is void of attachment, hatred and confusion, unmarked or not &#8220;signed&#8221; by them, not directed towards them, <i>MA.<\/i> ii. 367. On the three terms of the text, see <i>Vin.<\/i> iii. 93, and <i>B.D<\/i> i. 161, <i>n.<\/i> 3 for further references.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n21\" href=\"#fn21\">21<\/a>]<\/sup> <i>I,e.<\/i> <i>nibb\u0101na,<\/i> <i>MA.<\/i> ii. 367.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n22\" href=\"#fn22\">22<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/sn\/04_salv\/sn04.36.003.pali.bd.htm\"><i>S.<\/i> iv. 205.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n23\" href=\"#fn23\">23<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/sn\/04_salv\/sn04.36.006.pali.bd.htm#pg208\"><i>S.<\/i> iv. 208.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n24\" href=\"#fn24\">24<\/a>]<\/sup> <i>pa\u1e6dibh\u0101ga,<\/i> analogy, equal, comparable to.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n25\" href=\"#fn25\">25<\/a>]<\/sup> <i>Cf.<\/i> <i>Miln.<\/i> 316; <i>appa\u1e6dibh\u0101ga nibb\u0101na<\/i>; and <i>MA.<\/i> ii. 370, <i>nibb\u0101nam n\u0101m&#8217;eta\u0271 appa\u1e6dibh\u0101ga\u0271.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n26\" href=\"#fn26\">26<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/sn\/05_mv\/sn05.48.042.pali.bd.htm#pg218\"><i>S.<\/i> v. 218.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n27\" href=\"#fn27\">27<\/a>]<\/sup> This Sutta therefore ranks as the Conqueror&#8217;s speech, not as the disciple&#8217;s speech, <i>MA.<\/i> ii. 371.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n28\" href=\"#fn28\">28<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/sn\/04_salv\/sn04.44.001.pali.bd.htm\"><i>S.<\/i> iv. 374<\/a> where the Lord explains certain matters exactly as the nun Khem\u0101 had done.<\/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.044.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-c649c51 elementor-section-full_width elementor-section-content-space-between elementor-section-height-default elementor-section-height-default\" data-id=\"c649c51\" 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-9a9d508\" data-id=\"9a9d508\" 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-17dcbe9 elementor-widget elementor-widget-text-editor\" data-id=\"17dcbe9\" 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-35820","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\/35820","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=35820"}],"version-history":[{"count":5,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35820\/revisions"}],"predecessor-version":[{"id":37968,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35820\/revisions\/37968"}],"wp:attachment":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/media?parent=35820"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/categories?post=35820"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/tags?post=35820"},{"taxonomy":"td_series","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/td_series?post=35820"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}