{"id":35836,"date":"2022-08-22T03:36:02","date_gmt":"2022-08-21T20:36:02","guid":{"rendered":"https:\/\/tamhoc.org\/2022\/08\/22\/sutta-60\/"},"modified":"2022-08-28T15:12:16","modified_gmt":"2022-08-28T08:12:16","slug":"kinh-trung-bo-eng-60-kinh-khong-gi-chuyen-huong-apannaka-sutta","status":"publish","type":"post","link":"https:\/\/tamhoc.org\/trang-chu\/2022\/08\/22\/kinh-trung-bo-eng-60-kinh-khong-gi-chuyen-huong-apannaka-sutta\/","title":{"rendered":"Kinh Trung B\u1ed9 ENG  60 Kinh Kh\u00f4ng G\u00ec Chuy\u1ec3n H\u01b0\u1edbng (Apannaka sutta)"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-post\" data-elementor-id=\"35836\" class=\"elementor elementor-35836\">\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-4c11914 elementor-section-full_width elementor-section-content-space-around elementor-section-height-default 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data-id=\"8dfff63\" 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-a35f6af elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"a35f6af\" 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-bba1549\" data-id=\"bba1549\" 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-0798e23 elementor-widget elementor-widget-text-editor\" data-id=\"0798e23\" 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=\"31164\" class=\"elementor elementor-31164\">\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-538e6c9a elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"538e6c9a\" 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-960ff46\" data-id=\"960ff46\" 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-1cd627c1 elementor-widget elementor-widget-toggle\" data-id=\"1cd627c1\" 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-4831\" class=\"elementor-tab-title\" data-tab=\"1\" role=\"tab\" aria-controls=\"elementor-tab-content-4831\" 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 60.Kinh Kh\u00f4ng G\u00ec Chuy\u1ec3n H\u01b0\u1edbng (Apannaka sutta)<\/a>\n\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<div id=\"elementor-tab-content-4831\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"1\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-4831\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-khong-gi-chuyen-huong\/\">60.Kinh Kh\u00f4ng G\u00ec Chuy\u1ec3n H\u01b0\u1edbng (Apannaka sutta)<\/a><\/li><li>\u00a0<\/li><li class=\"entry-title\"><a href=\"https:\/\/tamhoc.org\/2022\/08\/22\/kinh-trung-bo-eng-60-kinh-khong-gi-chuyen-huong-apannaka-sutta\/\" rel=\"bookmark\">Kinh Trung B\u1ed9 ENG 60 Kinh Kh\u00f4ng G\u00ec Chuy\u1ec3n H\u01b0\u1edbng (Apannaka sutta)<\/a><\/li><li class=\"entry-title\"><a href=\"https:\/\/tamhoc.org\/2022\/08\/22\/mn-60-apa%e1%b9%87%e1%b9%87aka-sutta%e1%b9%83\/\" rel=\"bookmark\">MN 60: Apa\u1e47\u1e47aka Sutta\u1e43<\/a><\/li><li>Nikaya &#8211; A H\u00e0m<\/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-4832\" class=\"elementor-tab-title\" data-tab=\"2\" role=\"tab\" aria-controls=\"elementor-tab-content-4832\" 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-4832\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"2\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-4832\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-khong-gi-chuyen-huong\/#ftoc-heading-3\" target=\"_blank\" rel=\"noopener\">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-060-khong-gi-chuyen-huong\/\" rel=\"bookmark\">To\u00e1t y\u1ebfu Trung b\u1ed9 060 : Kh\u00f4ng g\u00ec chuy\u1ec3n h\u01b0\u1edbng<\/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 60.Kinh Kh\\u00f4ng G\\u00ec Chuy\\u1ec3n H\\u01b0\\u1edbng (Apannaka sutta)\",\"acceptedAnswer\":{\"@type\":\"Answer\",\"text\":\"<ul><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/21\\\/kinh-khong-gi-chuyen-huong\\\/\\\">60.Kinh Kh\\u00f4ng G\\u00ec Chuy\\u1ec3n H\\u01b0\\u1edbng (Apannaka sutta)<\\\/a><\\\/li><li>\\u00a0<\\\/li><li class=\\\"entry-title\\\"><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/22\\\/kinh-trung-bo-eng-60-kinh-khong-gi-chuyen-huong-apannaka-sutta\\\/\\\" rel=\\\"bookmark\\\">Kinh Trung B\\u1ed9 ENG 60 Kinh Kh\\u00f4ng G\\u00ec Chuy\\u1ec3n H\\u01b0\\u1edbng (Apannaka sutta)<\\\/a><\\\/li><li class=\\\"entry-title\\\"><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/22\\\/mn-60-apa%e1%b9%87%e1%b9%87aka-sutta%e1%b9%83\\\/\\\" rel=\\\"bookmark\\\">MN 60: Apa\\u1e47\\u1e47aka Sutta\\u1e43<\\\/a><\\\/li><li>Nikaya &#8211; A H\\u00e0m<\\\/li><\\\/ul>\"}},{\"@type\":\"Question\",\"name\":\"Ph\\u1ea7n gi\\u1ea3ng gi\\u1ea3i\",\"acceptedAnswer\":{\"@type\":\"Answer\",\"text\":\"<ul><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/21\\\/kinh-khong-gi-chuyen-huong\\\/#ftoc-heading-3\\\" target=\\\"_blank\\\" rel=\\\"noopener\\\">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-060-khong-gi-chuyen-huong\\\/\\\" rel=\\\"bookmark\\\">To\\u00e1t y\\u1ebfu Trung b\\u1ed9 060 : Kh\\u00f4ng g\\u00ec chuy\\u1ec3n h\\u01b0\\u1edbng<\\\/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-43a7f1f\" data-id=\"43a7f1f\" 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-2a69602b elementor-widget elementor-widget-text-editor\" data-id=\"2a69602b\" 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\/>II. Majjhima-Pa\u1e47\u1e47\u0101sa<br\/>1. Gahapati Vagga<\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\">The Middle Length Sayings<br\/>II. The Middle Fifty Discourses<br\/>1. The Division on Householders<\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\"><a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/mn\/idx_majjhima_nikaya_2.htm#p60\">Sutta 60<\/a><\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\">Apa\u1e47\u1e47aka Sutta\u0271<\/h4>\n\n\t\t\t\t\t\n\n\t\t\t\t\t<p class=\"ctr\">Translated from the Pali by I.B. Horner, O.B.E., M.A.<br\/>Associate of Newham College, Cambridge<br\/>First Published in 1954<\/p>\n\n\t\t\t\t\t<p class=\"f2 ctr\">Copyright <a href=\"http:\/\/www.palitext.com\">The Pali Text Society<\/a><br\/>Commercial Rights Reserved<br\/><a href=\"https:\/\/creativecommons.org\/licenses\/by-nc\/3.0\/\"><img loading=\"lazy\" decoding=\"async\" src=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/resources\/images\/cc_by_nc.png\" width=\"88\" height=\"15\" alt=\"Creative Commons Licence\"\/><\/a><br\/>For details see <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/frontmatter\/004_copyright.htm\">Terms of Use<\/a>.<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<hr\/>\n\n\t\t\t\t\t<p><a id=\"pt400\" href=\"http:\/\/obo.genaud.net\/..\/pali\/mn\/mn.076.pali.bd.htm#pg400\"><span class=\"f2\">[400]<\/span><\/a> <a id=\"pg69\"><span class=\"f2 g\"><b>[69]<\/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.060.pali.bd.htm#p1\">1<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/ati\/mn\/mn.060.than.ati.htm#p1\">than<\/a>][<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/wp\/mn\/mn.060.ntbb.wp.htm\">ntbb<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/mnl\/mn\/mn.060.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,<br\/>walking on tour among the Kosalans<br\/>together with a large Order of monks,<span class=\"f1\"><sup>[<a id=\"fn1\" href=\"#n1\">1<\/a>]<\/sup><\/span><br\/>arrived at the Brahman village of the Kosalans named S\u0101l\u0101.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The Brahman householders of S\u0101l\u0101 heard:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is said that the recluse Gotama,<br\/>the son of the Sakyans,<br\/>gone forth from the Sakyan family,<br\/>and walking on tour among the Kosalans<br\/><a id=\"pt401\" href=\"http:\/\/obo.genaud.net\/..\/pali\/mn\/mn.060.pali.bd.htm#pg401\"><span class=\"f2\">[401]<\/span><\/a> together with a large Order of monks,<br\/>has reached S\u0101l\u0101,<br\/>and that a lovely reputation has gone forth<br\/>about the Lord Gotama thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;The Lord is perfected,<br\/>wholly Self-awakened,<br\/>endowed with (right) knowledge and conduct,<br\/>well-farer,<br\/>knower of the worlds,<br\/>incomparable charioteer of men to be tamed,<br\/>teacher of devas and men,<br\/>the Awakened One,<br\/>the Lord.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He makes known this world<br\/>with the <i>devas,<\/i><br\/>with M\u0101ra,<br\/>with Brahm\u0101,<br\/>creation<br\/>with its recluses and Brahmans,<br\/>its <i>devas<\/i> and men,<br\/>having realized them<br\/>by his own super-knowledge.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He teaches <i>Dhamma<\/i><br\/>that is lovely at the <a id=\"pg70\"><span class=\"f2 g\"><b>[70]<\/b><\/span><\/a> beginning,<br\/>lovely in the middle,<br\/>lovely at the ending,<br\/>with the spirit and the letter;<br\/>he proclaims the Brahm\u0101-faring<br\/>wholly fulfilled,<br\/>quite purified.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It were good to see perfected ones like this.'&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the Brahman householders of S\u0101l\u0101<br\/>approached the Lord;<br\/>some, having approached,<br\/>having greeted the Lord,<br\/>sat down at a respectful distance;<br\/>some exchanged greetings with the Lord<br\/>and having conversed in a friendly and courteous way,<br\/>sat down at a respectful distance;<br\/>some, having saluted the Lord with joined palms,<br\/>sat down at a respectful distance;<br\/>some, having made known their names and clans in the Lord&#8217;s presence,<br\/>sat down at a respectful distance;<br\/>some, becoming silent,<br\/>sat down at a respectful distance.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As they were sitting down at a respectful distance,<br\/>the Lord spoke thus<br\/>to the Brahman householders of S\u0101l\u0101:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Have you, householders,<br\/>some satisfactory teacher<br\/>in whom your faith is grounded?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;We have no satisfactory teacher, revered sir,<br\/>in whom our faith is grounded.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;If you, householders,<br\/>have no satisfactory teacher,<br\/>then taking up this sure<span class=\"f1\"><sup>[<a id=\"fn2\" href=\"#n2\">2<\/a>]<\/sup><\/span> <i>Dhamma<\/i><br\/>you should practise it.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">For, householders, sure is <i>Dhamma<\/i>;<br\/>rightly undertaken,<br\/>it will long be for your welfare and happiness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, householders,<br\/>is this sure <i>dhamma?<\/i><\/p>\n\n\t\t\t\t\t<p class=\"f4\">There are, householders,<br\/>some recluses and Brahmans<br\/>who speak thus<br\/>and are of these views:<span class=\"f1\"><sup>[<a id=\"fn3\" href=\"#n3\">3<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;There is no (result of) gift,<br\/>there is no (result of) offering,<br\/>no (result of) sacrifice;<br\/>there is no fruit or ripening of deeds<br\/>well done or ill done;<br\/>there is not this world,<br\/>there is not a world beyond;<br\/>there is no (benefit from serving) mother or father;<br\/>there are no spontaneously arising beings;<br\/>there are not in the world<br\/>recluses and Brahmans<br\/>who are faring rightly,<br\/>proceeding rightly,<br\/>and who proclaim this world<br\/>and a world beyond,<br\/>having realized them<br\/>by their own super-knowledge.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But, householders,<br\/>there are <a id=\"pt402\" href=\"http:\/\/obo.genaud.net\/..\/pali\/mn\/mn.060.pali.bd.htm#pg402\"><span class=\"f2\">[402]<\/span><\/a> some recluses and Brahmans<br\/>who speak in direct opposition<br\/>to these recluses and Brahmans,<br\/>and who say this:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;There is (result of) gift,<br\/>there is (result of) offering,<br\/>there is (result of) sacrifice;<br\/>there is fruit and ripening<br\/>of deeds well done and ill done;<br\/>there is this world,<br\/>there is a world beyond;<br\/>there is (benefit from serving) mother and father;<br\/>there are spontaneously uprising beings;<br\/>there are in the world<br\/>recluses and Brahmans<br\/>who are faring rightly,<br\/>proceeding rightly,<br\/>and who proclaim this world<br\/>and a world beyond,<br\/><a id=\"pg71\"><span class=\"f2 g\"><b>[71]<\/b><\/span><\/a> having realized them by their own super-knowledge.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What do you think about this, householders?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Do not these recluses and Brahmans<br\/>speak in direct opposition to one another?&#8221;<span class=\"f1\"><sup>[<a id=\"fn4\" href=\"#n4\">4<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Yes, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;As to this, householders,<br\/>of those recluses and Brahmans<br\/>who speak thus<br\/>and are of these views:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;There is no (result of) gift,<br\/>there is no (result of) offering,<br\/>no (result of) sacrifice;<br\/>there is no fruit or ripening of deeds<br\/>well done or ill done;<br\/>there is not this world,<br\/>there is not a world beyond;<br\/>there is no (benefit from serving) mother or father;<br\/>there are no spontaneously arising beings;<br\/>there are not in the world<br\/>recluses and Brahmans<br\/>who are faring rightly,<br\/>proceeding rightly,<br\/>and who proclaim this world<br\/>and a world beyond,<br\/>having realized them<br\/>by their own super-knowledge,&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">this is to be expected for them:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Having laid aside<br\/>these three good things:<br\/>right conduct of body,<br\/>right conduct of speech,<br\/>right conduct of thought,<br\/>and taking up these three bad things:<br\/>wrong conduct of body,<br\/>wrong conduct of speech,<br\/>wrong conduct of thought,<br\/>they practise them.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What is the reason for this?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is that these worthy recluses and Brahmans<br\/>do not see the peril in wrong things,<br\/>the vanity,<br\/>the defilement,<br\/>nor the advantage,<br\/>allied to purity,<br\/>of renouncing them<br\/>for the good things.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And because there is indeed a world beyond,<br\/>the view of anyone<br\/>that there is not a world beyond<br\/>is a false view of his.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As there is indeed a world beyond,<br\/>if anyone has the conception<br\/>that there is not a world beyond,<br\/>it is a false conception of his.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As there is indeed a world beyond,<br\/>if anyone utters the speech:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;There is not a world beyond,&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">it is a false speech of his.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As there is indeed a world beyond,<br\/>if anyone says that<br\/>there is not a world beyond,<br\/>he makes mock of those perfected ones<br\/>who are knowers of a world beyond.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As there is indeed a world beyond,<br\/>if he convinces others<br\/>that there is not a world beyond,<br\/>that convincing of his<br\/>is against true <i>Dhamma,<\/i><br\/>and because of that convincing<br\/>which is against true <i>Dhamma,<\/i><br\/>he is exalting himself<br\/>and disparaging others.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Indeed, before his good morality<br\/>is got rid of,<br\/>bad morality is set up.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And this false view,<br\/>false conception,<br\/>false speech,<br\/>the mocking of the ariyans,<br\/>the convincing which<br\/>is against true <i>Dhamma,<\/i><br\/>the exalting of oneself,<br\/>the disparaging of others \u2014<br\/>these are a variety of evil,<br\/>unskilled states<br\/>that arise thus because of false view.<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pt403\" href=\"http:\/\/obo.genaud.net\/..\/pali\/mn\/mn.060.pali.bd.htm#pg403\"><span class=\"f2\">[403]<\/span><\/a> Hereupon,<span class=\"f1\"><sup>[<a id=\"fn5\" href=\"#n5\">5<\/a>]<\/sup><\/span> householders,<br\/>an intelligent man reflects thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;If there is not a world beyond,<br\/>this worthy individual<br\/>at the breaking up of the body<br\/>will make himself safe;<span class=\"f1\"><sup>[<a id=\"fn6\" href=\"#n6\">6<\/a>]<\/sup><\/span><br\/>but if there is a world beyond,<br\/>this worthy individual<br\/>at the breaking up of the body after dying,<br\/>will arise in a sorrowful way,<br\/>a bad bourn,<br\/>the downfall,<br\/>Niraya Hell.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But if it be granted<br\/>that there is not a world beyond,<br\/>if this is a true speech<br\/>of these recluses and Brahmans,<br\/><a id=\"pg72\"><span class=\"f2 g\"><b>[72]<\/b><\/span><\/a> then the worthy individual<br\/>is condemned here and now<br\/>by intelligent persons who say:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Of bad moral habit is the individual,<br\/>of false view,<br\/>he holds the theory of<br\/>&#8220;There is not&#8221;.&#8217;<span class=\"f1\"><sup>[<a id=\"fn7\" href=\"#n7\">7<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">But if there is indeed a world beyond,<br\/>thus is there defeat<span class=\"f1\"><sup>[<a id=\"fn8\" href=\"#n8\">8<\/a>]<\/sup><\/span> in two ways<br\/>for this worthy individual:<br\/>inasmuch as he is condemned here and now<br\/>by intelligent persons,<br\/>and inasmuch as at the breaking up of the body after dying<br\/>he will uprise in a sorrowful way,<br\/>a bad bourn,<br\/>the downfall,<br\/>Niraya Hell.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus this sure <i>Dhamma<\/i><br\/>has been undertaken imperfectly by him,<br\/>he has applied himself one-sidedly,<span class=\"f1\"><sup>[<a id=\"fn9\" href=\"#n9\">9<\/a>]<\/sup><\/span><br\/>he is neglecting the skilled stance.<span class=\"f1\"><sup>[<a id=\"fn10\" href=\"#n10\">10<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">Hereupon, householders,<br\/>of those recluses and Brahmans<br\/>who speak thus<br\/>and are of these views:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;There is (result of) gift,<br\/>there is (result of) offering,<br\/>there is (result of) sacrifice;<br\/>there is fruit and ripening<br\/>of deeds well done and ill done;<br\/>there is this world,<br\/>there is a world beyond;<br\/>there is (benefit from serving) mother and father;<br\/>there are spontaneously uprising beings;<br\/>there are in the world<br\/>recluses and Brahmans<br\/>who are faring rightly,<br\/>proceeding rightly,<br\/>and who proclaim this world<br\/>and a world beyond,<br\/>having realized them by their own super-knowledge,&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">this is to be expected of them:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Having laid aside these three bad things:<br\/>wrong conduct of body,<br\/>wrong conduct of speech,<br\/>wrong conduct of thought,<br\/>and taking up these three good things:<br\/>right conduct of body,<br\/>right conduct of speech,<br\/>right conduct of thought,<br\/>they practise them.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What is the reason for this?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is that these worthy recluses and Brahmans<br\/>see the peril,<br\/>the vanity,<br\/>the defilement<br\/>in wrong things,<br\/>and the advantage,<br\/>allied to purity,<br\/>of renouncing them<br\/>for states that are good.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And because there is indeed a world beyond,<br\/>the view of anyone<br\/>that there is a world beyond<br\/>is a right view of his.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As there is indeed a world beyond,<br\/>if anyone has the conception<span class=\"f1\"><sup>[<a id=\"fn11\" href=\"#n11\">11<\/a>]<\/sup><\/span><br\/>that there is a world beyond<br\/>it is a right conception<span class=\"f1\"><sup>[<a id=\"fn12\" href=\"#n12\">12<\/a>]<\/sup><\/span> of his.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As there is indeed a world beyond,<br\/>if anyone utters the speech:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;There is a world beyond,&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">it is a right speech of his.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As there is indeed a world beyond,<br\/>if anyone says that<br\/>there is a world beyond,<br\/>he does not make mock of those perfected ones<br\/>who are knowers of the world beyond.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As there is indeed a world beyond,<br\/>if he convinces others<br\/>that there is a world beyond,<br\/><a id=\"pt404\" href=\"http:\/\/obo.genaud.net\/..\/pali\/mn\/mn.060.pali.bd.htm#pg404\"><span class=\"f2\">[404]<\/span><\/a> that convincing of his<br\/>is according to true <i>Dhamma,<\/i><br\/>and because of this convincing<br\/>which is in accordance with true <i>Dhamma,<\/i><br\/>he does not exalt just himself,<br\/>he does not disparage others.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Indeed, before his bad morality is got rid of,<br\/>good morality is set up.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And this right view,<br\/>right conception,<br\/>right speech,<br\/>this non-mocking of the ariyans,<br\/>the convincing<br\/>which is in accordance with true <i>Dhamma,<\/i><br\/>the non-exalting of self,<br\/>the non-disparaging of others \u2014<br\/><a id=\"pg73\"><span class=\"f2 g\"><b>[73]<\/b><\/span><\/a> these are a variety of good states<br\/>that arise because of right view.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Hereupon, householders,<br\/>an intelligent man reflects thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;If there is a world beyond,<br\/>this worthy individual<br\/>at the breaking up of the body after dying<br\/>will arise in a good bourn,<br\/>a heaven world.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But if it be granted<br\/>that there is not a world beyond,<br\/>if this is a true speech of these recluses and Brahmans,<br\/>then this worthy individual<br\/>is praised here and now<br\/>by intelligent persons<br\/>who say:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Of good moral habit is the individual,<br\/>of right view,<br\/>he holds the theory of<br\/>&#8220;There is.&#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\">But if there is indeed a world beyond,<br\/>thus is there victory<span class=\"f1\"><sup>[<a id=\"fn14\" href=\"#n14\">14<\/a>]<\/sup><\/span> in two ways<br\/>for this worthy individual:<br\/>inasmuch as he is praised here and now<br\/>by intelligent persons,<br\/>and inasmuch as at the breaking up of the body after dying<br\/>he will uprise in a good bourn,<br\/>a heaven world.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus this sure <i>Dhamma<\/i><br\/>has been undertaken perfectly by him,<br\/>he has applied himself two-sidedly,<span class=\"f1\"><sup>[<a id=\"fn15\" href=\"#n15\">15<\/a>]<\/sup><\/span><br\/>he is neglecting the unskilled stance.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">There are, householders,<br\/>some recluses and Brahmans<br\/>who speak thus and are of these views:<span class=\"f1\"><sup>[<a id=\"fn16\" href=\"#n16\">16<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;From doing,<span class=\"f1\"><sup>[<a id=\"fn17\" href=\"#n17\">17<\/a>]<\/sup><\/span><br\/>from making (another) do,<br\/>from mutilating,<br\/>from making (another) mutilate,<br\/>from threatening,<br\/>from making (another) threaten,<br\/>from causing grief,<br\/>from tormenting,<br\/>from torturing,<br\/>from making (another) torture,<br\/>from making onslaught on creatures,<br\/>from taking what is not given,<br\/>from house-breaking,<br\/>from plundering,<br\/>from robbery,<br\/>from waiting in ambush,<br\/>from going after other men&#8217;s wives,<br\/>from lying speech \u2014<br\/>from acting (thus) evil is not done.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If anyone with a discus<br\/>having an edge sharp as a razor<br\/>should make the creatures of this earth<br\/>into one mass of flesh,<br\/>into one heap of flesh,<br\/>from that source there is not evil,<br\/>there is not the perpetuating<span class=\"f1\"><sup>[<a id=\"fn18\" href=\"#n18\">18<\/a>]<\/sup><\/span> of evil.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And if anyone should go<br\/>to the south bank of the Ganges<span class=\"f1\"><sup>[<a id=\"fn19\" href=\"#n19\">19<\/a>]<\/sup><\/span><br\/>slaying and striking,<br\/>mutilating,<br\/>making (others) mutilate,<br\/>threatening,<br\/>making (others) threaten,<br\/>from that source there is not evil,<br\/>there is not the perpetuating of evil.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And if he should go<br\/>to the north bank of the Ganges<span class=\"f1\"><sup>[<a id=\"fn20\" href=\"#n20\">20<\/a>]<\/sup><\/span><br\/>giving,<br\/><a id=\"pg74\"><span class=\"f2 g\"><b>[74]<\/b><\/span><\/a> making (others) give,<br\/>offering,<br\/>making (others) offer,<br\/>from that source there is not merit,<br\/>there is not the perpetuating of merit.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">There is no merit from giving,<br\/>from taming oneself,<br\/>from restraining oneself,<br\/>from truth-speaking,<br\/>there is not the perpetuating of merit.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Householders, some recluses and Brahmans<br\/>speak in direct opposition<br\/>to these recluses and Brahmans,<br\/><a id=\"pt405\" href=\"http:\/\/obo.genaud.net\/..\/pali\/mn\/mn.060.pali.bd.htm#pg405\"><span class=\"f2\">[405]<\/span><\/a> they speak thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;From doing,<br\/>from making (another) do,<br\/>from mutilating,<br\/>from making (another) mutilate,<br\/>from threatening,<br\/>from making (another) threaten,<br\/>from causing grief,<br\/>from tormenting,<br\/>from torturing,<br\/>from making (another) torture,<br\/>from making onslaught on creatures,<br\/>from taking what is not given,<br\/>from house-breaking,<br\/>from plundering,<br\/>from robbery,<br\/>from waiting in ambush,<br\/>from going after other men&#8217;s wives,<br\/>from lying speech \u2014<br\/>from acting (thus) evil is done.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If any one with a discus<br\/>having an edge sharp as a razor<br\/>should make the creatures of this earth<br\/>into one heap of flesh,<br\/>one mass of flesh,<br\/>from that source there is evil,<br\/>there is the perpetuating of evil.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And if anyone should go<br\/>to the south bank of the Ganges<br\/>slaying and striking,<br\/>mutilating,<br\/>making (others) mutilate,<br\/>threatening,<br\/>making (others) threaten,<br\/>from that source there is evil,<br\/>there is the perpetuating of evil.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And if he should go<br\/>to the north bank of the Ganges giving,<br\/>making (others) give,<br\/>offering,<br\/>making (others) offer,<br\/>from that source there is merit,<br\/>there is the perpetuating of merit.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">There is merit from giving,<br\/>from taming oneself,<br\/>from restraining oneself,<br\/>from truth-speaking,<br\/>there is the perpetuating of merit.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What do you think about this, householders?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Do not these recluses and Brahmans<br\/>speak in direct opposition to one another?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Yes, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Hereupon, householders,<br\/>of those recluses and Brahmans<br\/>who speak thus<br\/>and hold these views:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;From doing,<br\/>from making (another) do,<br\/>from mutilating,<br\/>from making (another) mutilate,<br\/>from threatening,<br\/>from making (another) threaten,<br\/>from causing grief,<br\/>from tormenting,<br\/>from torturing,<br\/>from making (another) torture,<br\/>from making onslaught on creatures,<br\/>from taking what is not given,<br\/>from house-breaking,<br\/>from plundering,<br\/>from robbery,<br\/>from waiting in ambush,<br\/>from going after other men&#8217;s wives,<br\/>from lying speech \u2014<br\/>from acting (thus) evil is not done.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If anyone with a discus<br\/>having an edge sharp as a razor<br\/>should make the creatures of this earth<br\/>into one mass of flesh,<br\/>into one heap of flesh,<br\/>from that source there is not evil,<br\/>there is not the perpetuating of evil.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And if anyone should go<br\/>to the south bank of the Ganges<br\/>slaying and striking,<br\/>mutilating,<br\/>making (others) mutilate,<br\/>threatening,<br\/>making (others) threaten,<br\/>from that source there is not evil,<br\/>there is not the perpetuating of evil.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And if he should go<br\/>to the north bank of the Ganges<br\/>giving,<br\/>making (others) give,<br\/>offering,<br\/>making (others) offer,<br\/>there is not the perpetuating of merit,&#8217;<br\/>this is to be expected for them:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Having laid aside these three good things:<br\/>right conduct of body,<br\/>right conduct of speech,<br\/>right conduct of thought,<br\/>and taking up these three bad things:<br\/>wrong conduct of body,<br\/>wrong conduct of speech,<br\/>wrong conduct of thought,<br\/>they practise them.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What is the reason for this?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is that these worthy recluses and Brahmans do not see the peril in wrong things,<br\/>the vanity,<br\/>the defilement,<br\/>nor the advantage,<br\/>allied to purity,<br\/>of renouncing them for the good things.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And because there is indeed effective action,<span class=\"f1\"><sup>[<a id=\"fn21\" href=\"#n21\">21<\/a>]<\/sup><\/span><br\/>the view of anyone<br\/>that there is not effective action<br\/>is a false view of his.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As there is indeed effective action,<br\/>if anyone has the conception<br\/>that there is not effective action<br\/>it is a false conception of his.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As there is indeed effective action,<br\/>if anyone utters the speech:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;There is not effective action,&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">it is a false speech of his.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As there is indeed effective action,<br\/>if anyone says<br\/>there is not effective action<br\/>he is naking a mock<br\/>of those perfected ones<br\/>who profess effective action.<span class=\"f1\"><sup>[<a id=\"fn22\" href=\"#n22\">22<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">As there is indeed effective action,<br\/>if he convinces others<br\/>that there <a id=\"pg75\"><span class=\"f2 g\"><b>[75]<\/b><\/span><\/a> is not effective action,<br\/>that convincing of his<br\/>is against true <i>Dhamma,<\/i><br\/>and because of that convincing<br\/>which is against true <i>Dhamma,<\/i><br\/>he is exalting himself<br\/>and disparaging others.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Indeed, before his good morality is got rid of,<br\/>bad morality is set up.<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pt406\" href=\"http:\/\/obo.genaud.net\/..\/pali\/mn\/mn.060.pali.bd.htm#pg406\"><span class=\"f2\">[406]<\/span><\/a> And this false view,<br\/>false conception,<br\/>false speech,<br\/>the mocking of the ariyans,<br\/>the convincing which is against true <i>Dhamma<\/i>,<br\/>the exalting of oneself,<br\/>the disparaging of others \u2014<br\/>these are a variety of evil,<br\/>wrong states<br\/>that arise because of false view.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Hereupon, householders,<br\/>an intelligent man reflects thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;If there is not effective action,<br\/>this worthy individual<br\/>at the breaking up of the body<br\/>will make himself safe;<br\/>but if there is effective action,<br\/>this worthy individual<br\/>at the breaking up of the body after dying<br\/>will arise in a sorrowful way,<br\/>a bad bourn,<br\/>the downfall,<br\/>Niraya Hell.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But if it be granted<br\/>that there is not effective action,<br\/>if this is a true speech<br\/>of these worthy recluses and Brahmans,<br\/>then the worthy individual<br\/>is condemned here and now<br\/>by intelligent persons<br\/>who say:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Of bad moral habit<br\/>is the individual,<br\/>of false view,<br\/>he professes ineffective action.&#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\">But if there is indeed effective action,<br\/>there is thus defeat in two ways<br\/>for this worthy individual:<br\/>inasmuch as he is condemned here and now<br\/>by intelligent persons,<br\/>and inasmuch as<br\/>at the breaking up of the body after dying<br\/>he will uprise in a sorrowful way,<br\/>a bad bourn,<br\/>the downfall,<br\/>Niraya Hell.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This sure <i>Dhamma<\/i> has thus<br\/>been undertaken imperfectly by him,<br\/>he has applied himself one-sidedly,<br\/>he is neglecting the skilled stance.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Hereupon, householders,<br\/>those recluses and Brahmans<br\/>who speak thus and hold these views:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;From doing,<br\/>from making (another) do,<br\/>from mutilating,<br\/>from making (another) mutilate,<br\/>from threatening,<br\/>from making (another) threaten,<br\/>from causing grief,<br\/>from tormenting,<br\/>from torturing,<br\/>from making (another) torture,<br\/>from making onslaught on creatures,<br\/>from taking what is not given,<br\/>from house-breaking,<br\/>from plundering,<br\/>from robbery,<br\/>from waiting in ambush,<br\/>from going after other men&#8217;s wives,<br\/>from lying speech \u2014<br\/>from acting (thus) evil is done.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If any one with a discus<br\/>having an edge sharp as a razor<br\/>should make the creatures of this earth<br\/>into one heap of flesh,<br\/>one mass of flesh,<br\/>from that source there is evil,<br\/>there is the perpetuating of evil.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And if anyone should go<br\/>to the south bank of the Ganges<br\/>slaying and striking,<br\/>mutilating,<br\/>making (others) mutilate,<br\/>threatening,<br\/>making (others) threaten,<br\/>from that source there is evil,<br\/>there is the perpetuating of evil.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And if he should go<br\/>to the north bank of the Ganges giving,<br\/>making (others) give,<br\/>offering,<br\/>making (others) offer,<br\/>from that source there is merit,<br\/>there is the perpetuating of merit.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">There is merit from giving,<br\/>from taming oneself,<br\/>from restraining oneself,<br\/>from truth-speaking,<br\/>there is the perpetuating of merit,&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">this is to be expected for them:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Having laid aside<br\/>these three bad things:<br\/>wrong conduct of body,<br\/>wrong conduct of speech,<br\/>wrong conduct of thought,<br\/>and taking up these three good things:<br\/>right conduct of body,<br\/>right conduct of speech,<br\/>right conduct of thought,<br\/>they practise them.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What is the reason for this?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is that these worthy recluses and Brahmans<br\/>see the peril in wrong things,<br\/>the vanity,<br\/>the defilement,<br\/>and the advantage,<br\/>allied to purity,<br\/>of renouncing them for states that are good.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And because there is indeed effective action,<br\/>the view of anyone<br\/>that <a id=\"pg76\"><span class=\"f2 g\"><b>[76]<\/b><\/span><\/a> there is effective action<br\/>is a right view of his.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And as there is indeed effective action,<br\/>if anyone has the conception<br\/>that there is effective action,<br\/>it is a right conception of his.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And as there is indeed effective action,<br\/>if anyone utters the speech:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;There is effective action,&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">it is a right speech of his.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And as there is indeed effective action,<br\/>if anyone says<br\/>that there is effective action,<br\/>he is not making a mock<br\/>of those perfected ones<br\/>who hold the theory of effective action.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As there is indeed effective action,<br\/>if he convinces others<br\/>that there is effective action,<br\/>that convincing of his<br\/>is according to true <i>Dhamma,<\/i><br\/><a id=\"pt407\" href=\"http:\/\/obo.genaud.net\/..\/pali\/mn\/mn.060.pali.bd.htm#pg407\"><span class=\"f2\">[407]<\/span><\/a> and because of this convincing<br\/>which is in accordance with true <i>Dhamma,<\/i><br\/>he is not exalting himself,<br\/>he is not disparaging others.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Indeed before his bad morality is got rid of,<br\/>good morality is set up.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And this right view,<br\/>right conception,<br\/>right speech,<br\/>the non-mocking of the ariyans,<br\/>the convincing which<br\/>is in accordance with true <i>Dhamma,<\/i><br\/>the non-exalting of self,<br\/>the non-disparagement of others \u2014<br\/>these are a variety of good states<br\/>which arise because of right view.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Hereupon, householders,<br\/>an intelligent man reflects thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;If there is effective action,<br\/>this worthy individual<br\/>at the breaking up of the body after dying<br\/>will arise in a good bourn,<br\/>a heaven world.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But if it be granted<br\/>that there is not effective action,<br\/>if this is a true speech<br\/>of these worthy recluses and Brahmans,<br\/>then this worthy individual<br\/>is praised here and now<br\/>by intelligent persons<br\/>who say:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Of good moral habit<br\/>is the individual,<br\/>of right view,<br\/>he professes effective action.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If there is indeed effective action,<br\/>thus is there victory in two ways<br\/>for this worthy individual:<br\/>inasmuch as he is praised here and now<br\/>by intelligent persons,<br\/>and inasmuch as<br\/>at the breaking up of the body after dying<br\/>he will uprise in a good bourn,<br\/>in a heaven world.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus this sure <i>Dhamma<\/i><br\/>has been undertaken perfectly by him,<br\/>he has applied himself two-sidedly,<br\/>he is neglecting the unskilled stance.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">There are, householders,<br\/>some recluses and Brahmans<br\/>who speak thus<br\/>and are of these views:<span class=\"f1\"><sup>[<a id=\"fn24\" href=\"#n24\">24<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;There is no cause,<br\/>no reason<br\/>for the defilement of creatures,<br\/>creatures are defiled without cause,<br\/>without reason.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">There is no cause,<br\/>no reason<br\/>for the purification of creatures,<br\/>creatures are purified without cause,<br\/>without reason.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">There is not strength,<br\/>there is not energy,<br\/>there is not human vigour,<br\/>there is not human effort;<br\/>all creatures,<span class=\"f1\"><sup>[<a id=\"fn25\" href=\"#n25\">25<\/a>]<\/sup><\/span><br\/>all breathing things,<br\/>all beings,<br\/><a id=\"pg77\"><span class=\"f2 g\"><b>[77]<\/b><\/span><\/a> all living things<br\/>are without power,<br\/>without strength,<br\/>without energy,<br\/>bent<span class=\"f1\"><sup>[<a id=\"fn26\" href=\"#n26\">26<\/a>]<\/sup><\/span> by fate,<span class=\"f1\"><sup>[<a id=\"fn27\" href=\"#n27\">27<\/a>]<\/sup><\/span><br\/>chance,<span class=\"f1\"><sup>[<a id=\"fn28\" href=\"#n28\">28<\/a>]<\/sup><\/span><br\/>and nature<span class=\"f1\"><sup>[<a id=\"fn29\" href=\"#n29\">29<\/a>]<\/sup><\/span>,<br\/>they experience pleasure and pain<span class=\"f1\"><sup>[<a id=\"fn30\" href=\"#n30\">30<\/a>]<\/sup><\/span><br\/>amid the six classes.&#8217;<span class=\"f1\"><sup>[<a id=\"fn31\" href=\"#n31\">31<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">But, householders,<br\/>there are some recluses and Brahmans<br\/>who speak in direct opposition<br\/>to these recluses and Brahmans,<br\/>and who say this:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;There is cause,<br\/>there is reason<br\/>for the defilement of creatures,<br\/>creatures are defiled with cause,<br\/>with reason.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">There is cause,<br\/>there is reason<br\/>for the purification of creatures,<br\/>creatures are purified with cause,<br\/>with reason.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">There is strength,<br\/>there is energy,<br\/>there is human vigour,<br\/>there is human effort;<br\/>all creatures,<br\/>all breathing things,<br\/>all beings,<br\/>all living things are not (so) without power,<br\/>without strength,<br\/>without energy<br\/>that they are bent by fate,<br\/>chance<br\/>and nature,<br\/>that they experience pleasure and pain<br\/>amid the six classes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What do you think about this, householders?<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pt408\" href=\"http:\/\/obo.genaud.net\/..\/pali\/mn\/mn.060.pali.bd.htm#pg408\"><span class=\"f2\">[408]<\/span><\/a> Do not these recluses and Brahmans<br\/>speak in direct opposition to one another?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Yes, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Hereupon, householders,<br\/>those recluses and Brahmans<br\/>who speak thus<br\/>and are of these views:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">There is no cause,<br\/>no reason<br\/>for the purification of creatures,<br\/>creatures are purified without cause,<br\/>without reason.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">There is not strength,<br\/>there is not energy,<br\/>there is not human vigour,<br\/>there is not human effort;<br\/>all creatures,<br\/>all breathing things,<br\/>all beings,<br\/>all living things<br\/>are without power,<br\/>without strength,<br\/>without energy,<br\/>bent by fate,<br\/>chance,<br\/>and nature,<br\/>they experience pleasure and pain<br\/>amid the six classes.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">this is to be expected for them:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Having laid aside<br\/>the three good things:<br\/>right conduct of body,<br\/>right conduct of speech,<br\/>right conduct of thought,<br\/>and taking up these three bad things:<br\/>wrong conduct of body,<br\/>wrong conduct of speech,<br\/>wrong conduct of thought,<br\/>they practise them.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What is the reason for this?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is that these worthy recluses and Brahmans<br\/>do not see the peril in wrong things,<br\/>the vanity,<br\/>the defilement,<br\/>nor the advantage,<br\/>allied to purity,<br\/>in renouncing them for the good things.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And because there is indeed cause,<br\/>the view of anyone that there is not cause<br\/>is a <a id=\"pg78\"><span class=\"f2 g\"><b>[78]<\/b><\/span><\/a> false view of his.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As there is indeed cause,<br\/>if anyone has the conception<br\/>that there is not cause<br\/>it is a false conception of his.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As there is indeed cause,<br\/>if anyone utters the speech:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;There is not cause,&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">it is a false speech of his.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As there is indeed cause,<br\/>if anyone says there is not cause,<br\/>he makes mock<br\/>of those perfected ones<br\/>who profess that there is cause.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As there is indeed cause,<br\/>if he convinces others<br\/>that there is not cause,<br\/>this convincing of his<br\/>is against true <i>Dhamma,<\/i><br\/>and because of this convincing<br\/>which is against true <i>Dhamma,<\/i><br\/>he is exalting himself<br\/>and disparaging others.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Indeed, before his good morality is got rid of,<br\/>bad morality is set up.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And this false view,<br\/>false conception,<br\/>false speech,<br\/>the mocking of the ariyans,<br\/>the convincing which is against true <i>Dhamma<\/i>,<br\/>the exalting of oneself,<br\/>the disparaging of others \u2014<br\/>these are a variety of evil,<br\/>wrong states that arise thus because of false view.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Hereupon, householders,<br\/>an intelligent man reflects thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;If there is not cause,<br\/>this worthy individual<br\/>at the breaking up of the body<br\/>will make himself safe;<br\/>but if there is cause,<br\/>this worthy individual<br\/>at the breaking up of the body after dying<br\/>will arise in a sorrowful way,<br\/>a bad bourn,<br\/>the downfall,<br\/>Niraya Hell.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But if it be granted<br\/>that there is not cause,<br\/>if this is a true speech<br\/>of these recluses and Brahmans,<br\/>then this worthy individual<br\/>is condemned here and now<br\/>by intelligent persons<br\/>who say:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Of bad moral habit<br\/>is the individual,<br\/>of false view,<br\/>he professes<br\/>that there is not cause.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But if there is indeed cause,<br\/>thus there is defeat in two ways<br\/>for this worthy individual:<br\/><a id=\"pt409\" href=\"http:\/\/obo.genaud.net\/..\/pali\/mn\/mn.060.pali.bd.htm#pg409\"><span class=\"f2\">[409]<\/span><\/a> inasmuch as he is condemned here and now<br\/>by intelligent persons,<br\/>and inasmuch as<br\/>on the breaking up of the body after dying<br\/>he will arise in a sorrowful way,<br\/>a bad bourn,<br\/>the downfall,<br\/>Niraya Hell.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This sure <i>Dhamma<\/i><br\/>has thus been imperfectly undertaken by him,<br\/>he has applied himself one-sidedly,<br\/>he is neglecting the skilled stance.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Hereupon, householders,<br\/>those recluses and Brahmans who speak thus and are of these views:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;There is cause,<br\/>there is reason<br\/>for the purification of creatures,<br\/>creatures are purified with cause,<br\/>with reason.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">There is strength,<br\/>there is energy,<br\/>there is human vigour,<br\/>there is human effort;<br\/>all creatures,<br\/>all breathing things,<br\/>all beings,<br\/>all living things are not (so) without power,<br\/>without strength,<br\/>without energy<br\/>that they are bent by fate,<br\/>chance<br\/>and nature,<br\/>that they experience pleasure and pain<br\/>amid the six classes,&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">this is to be expected for them:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Having laid aside<br\/>these three bad things:<br\/>wrong conduct of body,<br\/>wrong conduct of speech,<br\/>wrong conduct of thought,<br\/>and taking up these three good things:<br\/>right conduct of body,<br\/>right conduct of speech,<br\/>right conduct of thought,<br\/>they practise them.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What is the reason for this?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is that these worthy recluses and Brahmans<br\/>see the peril in wrong things,<br\/>the vanity,<br\/>the defilement,<br\/>the advantage,<br\/>allied to purity,<br\/>of renouncing them for good states.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And because there is indeed cause,<br\/>the view of anyone<br\/>that there is cause<br\/>is a right view of his.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As there is indeed cause,<br\/>if anyone has the conception<br\/>that there is cause<br\/>it is a right conception of his.<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pg79\"><span class=\"f2 g\"><b>[79]<\/b><\/span><\/a> As there is indeed cause,<br\/>if anyone utters the speech:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;There is cause,&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">it is a right speech of his.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As there is indeed cause,<br\/>if anyone says<br\/>that there is cause,<br\/>he does not make mock<br\/>of those perfected ones<br\/>who hold the theory of cause.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As there is indeed cause,<br\/>if he convinces others<br\/>that there is cause,<br\/>this convincing of his<br\/>is in accordance with true <i>Dhamma,<\/i><br\/>and because of this convincing<br\/>which is in accordance with true <i>Dhamma,<\/i><br\/>he does not exalt himself,<br\/>does not disparage others.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Indeed, before his bad morality is got rid of,<br\/>good morality is set up.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And this right view,<br\/>right conception,<br\/>right speech,<br\/>the non-mocking of the ariyans,<br\/>the convincing<br\/>which is in accordance with true <i>Dhamma,<\/i><br\/>the nonexalting of self,<br\/>the non-disparaging of others \u2014<br\/>these are a variety of good states<br\/>that arise because of right view.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Hereupon, householders,<br\/>an intelligent man reflects thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;If there is indeed cause,<br\/>this worthy individual<br\/>at the breaking up of the body after dying<br\/>will arise in a good bourn,<br\/>a heaven world.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But if it be granted<br\/>that there is not cause,<br\/>if this is a true speech<br\/>of these worthy recluses and Brahmans,<br\/>then this worthy individual<br\/>is praised here and now<br\/>by intelligent persons<br\/>who say:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Of good moral habit<br\/>is the individual,<br\/>of right view,<br\/>he professes that there is cause.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If there is indeed <a id=\"pt410\" href=\"http:\/\/obo.genaud.net\/..\/pali\/mn\/mn.060.pali.bd.htm#pg410\"><span class=\"f2\">[410]<\/span><\/a> cause,<br\/>thus is there victory in two ways<br\/>for this worthy individual:<br\/>inasmuch as he is praised here and now<br\/>by intelligent persons,<br\/>and inasmuch as<br\/>on the breaking up of the body after dying<br\/>he will arise in a good bourn,<br\/>a heaven world.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus this sure <i>Dhamma<\/i><br\/>has been undertaken perfectly by him,<br\/>he has applied himself two-sidedly,<br\/>he is neglecting the unskilled stance.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">There are, householders,<br\/>some recluses and Brahmans<br\/>who speak thus<br\/>and are of this view:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;There is not formlessness throughout.&#8217;<span class=\"f1\"><sup>[<a id=\"fn32\" href=\"#n32\">32<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">But, householders,<br\/>there are some recluses and Brahmans<br\/>who are in direct opposition<br\/>to these recluses and Brahmans,<br\/>and who say this:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;There is formlessness throughout.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What do you think about this, householders?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Do not these recluses and Brahmans<br\/>speak in direct opposition to one another?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Yes, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Hereupon, householders,<br\/>an intelligent man reflects thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Those worthy recluses and Brahmans<br\/>who speak thus<br\/>and are of this view:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;There is not formlessness throughout&#8221; \u2014<\/p>\n\n\t\t\t\t\t<p class=\"f4\">this is not seen by <a id=\"pg80\"><span class=\"f2 g\"><b>[80]<\/b><\/span><\/a> me.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And those worthy recluses and Brahmans<br\/>who speak thus<br\/>and are of this view:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;There is formlessness throughout&#8221; \u2014<\/p>\n\n\t\t\t\t\t<p class=\"f4\">this is not known by me.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And if I,<br\/>not knowing,<br\/>not seeing,<br\/>were to take up one side<br\/>and define it,<br\/>saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;This is the truth,<br\/>all else is falsehood,&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">this would not be suitable in me.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If this is a true saying<br\/>of these worthy recluses and Brahmans<br\/>who speak thus and are of this view:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;There is not formlessness throughout,&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">then this situation occurs<br\/>that surely my uprising<br\/>will be there<br\/>where are those devas that have form<br\/>and are made by mind.<span class=\"f1\"><sup>[<a id=\"fn33\" href=\"#n33\">33<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">But if this is a true saying<br\/>of those worthy recluses and Brahmans<br\/>who speak thus<br\/>and are of this view:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;There is formlessness throughout,&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">then this situation occurs<br\/>that surely my uprising<br\/>will be there<br\/>where are those devas that are formless,<br\/>made from perceiving.<span class=\"f1\"><sup>[<a id=\"fn34\" href=\"#n34\">34<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">Concerning what has form,<br\/>taking up the stick is to be seen,<br\/>and taking up the sword,<br\/>quarrel,<br\/>dispute,<br\/>contention,<br\/>strife,<br\/>slander,<br\/>lying speech.<span class=\"f1\"><sup>[<a id=\"fn35\" href=\"#n35\">35<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">But there is not this<br\/>in what is formless throughout.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So, by reflecting thus,<br\/>he is one faring along<br\/>precisely for the disregard<br\/>of material shapes,<br\/>for detachment (concerning them)<br\/>and for their stopping.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">There are, householders,<br\/>some recluses and Brahmans<br\/>who speak thus<br\/>and are of this view:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;There is not the stopping of becomings<span class=\"f1\"><sup>[<a id=\"fn36\" href=\"#n36\">36<\/a>]<\/sup><\/span> throughout.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But, householders,<br\/>there are some recluses and Brahmans<br\/>who speak in direct opposition<br\/>to those recluses and Brahmans<br\/>and who say this:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;There is <a id=\"pt411\" href=\"http:\/\/obo.genaud.net\/..\/pali\/mn\/mn.060.pali.bd.htm#pg411\"><span class=\"f2\">[411]<\/span><\/a> the stopping of becomings throughout.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What do you think about this, householders?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Do not these recluses and Brahmans<br\/>speak in direct opposition to one another?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Yes, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Hereupon, householders,<br\/>an intelligent man reflects thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Those worthy recluses and Brahmans<br\/>who speak thus<br\/>and are of this view:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;There is not the stopping of becomings throughout&#8221; \u2014<\/p>\n\n\t\t\t\t\t<p class=\"f4\">this is not seen by me.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But those worthy recluses and Brahmans<br\/>who speak thus<br\/>and are of this view:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;There is the stopping of <a id=\"pg81\"><span class=\"f2 g\"><b>[81]<\/b><\/span><\/a> becomings throughout&#8221; \u2014<\/p>\n\n\t\t\t\t\t<p class=\"f4\">this is not known by me.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And if I,<br\/>not knowing,<br\/>not seeing,<br\/>were to take up one side<br\/>and define it,<br\/>saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;This is the truth,<br\/>all else is falsehood&#8221; \u2014<br\/>this would not be suitable in me.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If this is a true saying<br\/>of those worthy recluses and Brahmans<br\/>who speak thus<br\/>and are of this view:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;There is not the stopping of becomings throughout,&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">then this situation occurs<br\/>that surely my uprising<br\/>will be there<br\/>where are those devas who are formless,<br\/>made from perceiving.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But if this is a true saying<br\/>of those worthy recluses and Brahmans<br\/>who speak thus<br\/>and are of this view:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;There is the stopping of becomings throughout,&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">then this situation occurs:<br\/>that I will attain nibbana here-now.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If this is a true saying<br\/>of those worthy recluses and Brahmans<br\/>who speak thus<br\/>and are of this view:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;There is not the stopping of becomings throughout,&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">this view of theirs<br\/>is close to attachment,<br\/>close to the fetters,<br\/>close to delight,<br\/>close to cleaving,<br\/>close to grasping.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But if this is a true saying<br\/>of those worthy recluses and Brahmans<br\/>who speak thus<br\/>and are of this view:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;There is the stopping of becomings throughout,&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">this view of theirs<br\/>is close to detachment,<br\/>close to the absence of the fetters,<br\/>close to the absence of delight,<br\/>close to the absence of cleaving,<br\/>close to the absence of grasping.&#8217;<span class=\"f1\"><sup>[<a id=\"fn37\" href=\"#n37\">37<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">Through reflecting thus<br\/>he is one faring along<br\/>precisely for the disregard of becomings,<br\/>for detachment (concerning them),<br\/>and for their stopping.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Householders,<br\/>there are these four kinds of persons<br\/>existing in the world.<span class=\"f1\"><sup>[<a id=\"fn38\" href=\"#n38\">38<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">What four?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Here, householders,<br\/>some person is a tormentor of self,<br\/>intent on the practice of self-torment.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Here, householders,<br\/>some person is a tormentor of others,<br\/>intent on the practice of tormenting others.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Here, householders,<br\/>some person is both a self-tormentor,<br\/>intent on the practice of tormenting self,<br\/>and a tormentor of others,<br\/>intent on the practice of tormenting others.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Here, householders,<br\/>some person is neither a self-tormentor<br\/>intent on the practice of self-torment,<br\/>nor a tormentor of others<br\/>intent on the practice of tormenting others.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He, <a id=\"pt412\" href=\"http:\/\/obo.genaud.net\/..\/pali\/mn\/mn.060.pali.bd.htm#pg412\"><span class=\"f2\">[412]<\/span><\/a> neither a self-tormentor<br\/>nor a tormentor of others,<br\/>is here-now allayed,<br\/>quenched,<br\/><a id=\"pg82\"><span class=\"f2 g\"><b>[82]<\/b><\/span><\/a> become cool,<br\/>an experiencer of bliss<br\/>that lives with self Brahm\u0101-become.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And which, householders,<br\/>is the self-tormentor,<br\/>intent on the practice of self-torment?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In this case, householders,<br\/>some person comes to be unclothed,<br\/>flouting life&#8217;s decencies,<br\/>licking his hands (after meals),<br\/>not one to come when asked to do so,<br\/>not one to stand still<br\/>when asked to do so.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He does not consent (to accept food)<br\/>offered or specially prepared (for him)<br\/>or (to accept) an invitation (to a meal).<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He does not accept (food)<br\/>straight from a cooking-pot or pan,<br\/>nor within the threshould,<br\/>nor among the faggots,<br\/>nor among the rice-pounders,<br\/>nor when two people are eating,<br\/>nor from a pregnant woman,<br\/>nor from one giving suck,<br\/>nor from one cohabiting with a man,<br\/>nor from gleanings,<br\/>nor from where a dog is standing by,<br\/>nor where flies are swarming,<br\/>nor fish,<br\/>nor meat.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He drinks neither fermented liquor<br\/>nor spirits nor rice-gruel.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He comes to be a one-house man<br\/>or a one-piece man,<br\/>or a two-house man<br\/>or a two-piece man\n\t\t\t\t\tor a three-house man<br\/>or a three-piece man\n\t\t\t\t\tor a four-house man<br\/>or a four-piece man\n\t\t\t\t\tor a five-house man<br\/>or a five-piece man\n\t\t\t\t\tor a six-house man<br\/>or a six-piece man\n\t\t\t\t\tor a seven-house man<br\/>or a seven-piece man.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He subsists on one little offering<br\/>he subsists on two little offerings<br\/>he subsists on three little offerings<br\/>he subsists on four little offerings<br\/>he subsists on five little offerings<br\/>he subsists on six little offerings<br\/>he subsists on seven little offerings.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He takes food only once a day,<br\/>and once in two days<br\/>and once in three days<br\/>and once in four days<br\/>and once in five days<br\/>and once in six days<br\/>and once in seven days.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then he lives intent<br\/>on such a practice<br\/>as eating rice<br\/>at regular fortnightly intervals.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He is one feeding on potherbs<br\/>or feeding on millet<br\/>or on wild rice<br\/>or on snippets of leather<br\/>or on water-plants<br\/>or on the red powder of rice husks<br\/>or on the discarded scum of rice on the boil<br\/>or on the flour of oil-seeds<br\/>or grass<br\/>or cowdung.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He is one who subsists<br\/>on forest roots or fruits,<br\/>eating the fruits that have fallen.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He wears coarse hempen cloths<br\/>and he wears mixed cloths<br\/>or cerements<br\/>or rags taken from the dust-heap<br\/>or tree-bark fibre<br\/>or antelope skins<br\/>or strips of antelope skin<br\/>or cloths of <i>kusa<\/i>-grass<br\/>or cloths or bark<br\/>or cloths of wood shavings<br\/>or a blanket of human hair<br\/>or he wears owls&#8217; feathers.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He is one who plucks out<br\/>the hair of his head and beard,<br\/>intent on the practice<br\/>of plucking out the hair of the head and beard;<br\/>and he is one who stands upright,<br\/>refusing a seat;<br\/>and he is one who squats on his haunches,<br\/>intent on the practice of squatting;<br\/>and he is one for covered thorns,<br\/>he makes his bed on covered thorns;<br\/>and he lives intent on the practice<br\/>of going down to the water to bathe<br\/>three times in an evening.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus in many a way<br\/>does he live intent on the practice<br\/>of mortifying and tormenting his body.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Householders, this is called<br\/>the person who is a self-tormentor,<br\/>intent on the practice of self-torment.<span class=\"f1\"><sup>[<a id=\"fn39\" href=\"#n39\">39<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">And which, householders,<br\/>is the tormentor of others,<br\/>intent on the practice of tormenting others?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In this case, householders,<br\/>some person is a cattle-butcher,<span class=\"f1\"><sup>[<a id=\"fn40\" href=\"#n40\">40<\/a>]<\/sup><\/span><br\/>or a pig-killer,<br\/>fowler,<br\/>deer-stalker,<br\/>hunter,<br\/>fisherman,<br\/>thief,<br\/>executioner,<br\/>jailer,<br\/>or (one of) those others<br\/>who follow a bloody calling.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This is the person, householders,<br\/>who is called a tormentor of others,<br\/>intent on the practice of tormenting others.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And which, householders,<br\/>is the person who is both a self-tormentor,<br\/>intent on the practice of tormenting self,<br\/>and also a tormentor of others,<br\/>intent on the practice of tormenting others?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In this case, householders,<br\/>some person is a noble anointed king<br\/>or a very rich brahman.<span class=\"f1\"><sup>[<a id=\"fn41\" href=\"#n41\">41<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">He, having had a new conference hall built<br\/>to the east of the town,<br\/>having had his head and beard shaved,<br\/>having put on a shaggy skin,<br\/>having smeared his body with ghee and oil,<br\/>scratching his back with a deer-horn,<br\/>enters the conference hall<br\/>together with his chief consort<br\/>and a brahman priest.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then he lies down to sleep<br\/>on the bare grassy ground.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The king lives<br\/>on the milk from one udder<br\/>of a cow that has a calf of like colour,<br\/>his chief consort<br\/>lives on the milk from the second udder,<br\/>the brahman priest<br\/>lives on the milk from the third udder,<br\/>the milk from the fourth udder<br\/>they offer to the fire;<br\/>the calf lives on what is over.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He speaks thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Let so many bulls<br\/>be slain for the sacrifice,<br\/>let so many steers<br\/>be slain for the sacrifice,<br\/>let so many heifers<br\/>be slain for the sacrifice,<br\/>let so many goats<br\/>be slain for the sacrifice,<br\/>let so many rams be slain for the sacrifice,<br\/>let so many trees<br\/>be felled for the sacrificial posts,<br\/>let so much <i>kusa<\/i>-grass<br\/>be reaped for the sacrificial spot.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Those who are called his slaves<br\/>or messengers<br\/>or workpeople,<br\/>they, scared of the stick,<br\/>scared of danger,<br\/>with tearful faces and crying,<br\/>set about their preparations.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, householders, is called<br\/>the person who is both a self-tormentor,<br\/>intent on the practice of self-torment,<br\/>and a tormentor of others,<br\/>intent on the practice of tormenting others.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And which, householders,<br\/>is the person who is neither a self-tormentor,<br\/>not intent on the practice of self-torment,<br\/>nor a tormentor of others,<br\/>not intent on the practice of tormenting others,<br\/>and who,<br\/>neither a self-tormentor<br\/>nor a tormentor of others,<br\/>is here-now allayed,<br\/>quenched,<br\/>become cool,<br\/>an experiencer of bliss<br\/>that lives with self Brahma-become?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In this case, householders,<br\/>a Tath\u0101gata arises in the world,<span class=\"f1\"><sup>[<a id=\"fn42\" href=\"#n42\">42<\/a>]<\/sup><\/span><br\/><a id=\"pt413\" href=\"http:\/\/obo.genaud.net\/..\/pali\/mn\/mn.060.pali.bd.htm#pg413\"><span class=\"f2\">[413]<\/span><\/a> a perfected one,<br\/>fully Self-Awakened One,<br\/>endowed with (right) knowledge and conduct,<br\/>well-farer,<br\/>knower of the worlds,<br\/>matchless charioteer of men to be tamed,<br\/>teacher of <i>devas<\/i> and mankind,<br\/>the Awakened One,<br\/>the Lord.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Having realized it by his own super-knowledge,<br\/>he proclaims this world<br\/>with its <i>devas,<\/i><br\/>M\u0101ras,<br\/>Brahm\u0101s,<br\/>creation<br\/>with its recluses and brahmans,<br\/>with its <i>devas<\/i> and men.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">With the meaning and the spirit<br\/>he teaches <i>Dhamma<\/i><br\/>that is lovely at the beginning,<br\/>lovely in the middle,<br\/>lovely at the ending;<br\/>he proclaims the Brahma-faring<br\/>wholly fulfilled and purified.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">A householder<br\/>or a householder&#8217;s son<br\/>or one born in some respectable family<br\/>hears that <i>Dhamma.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"f4\">When he has heard that <i>Dhamma<\/i><br\/>he acquires faith in the Tath\u0101gata.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Possessed of this faith he has acquired,<br\/>he reflects thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Confined is this household life,<br\/>a path of dust,<br\/>while going forth is of the open air.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Yet it is not easy<br\/>for one who has lived in a house<br\/>to fare the Brahma-faring<br\/>completely fulfilled,<br\/>completely purified,<br\/>polished like a conch-shell.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Yet suppose I were to have my hair and beard shaved,<br\/>to don saffron robes,<br\/>and go forth from home<br\/>into homelessness?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">After a time,<br\/>getting rid of his mass of wealth,<br\/>whether large or small,<br\/>getting rid of his circle of relations,<br\/>whether large or small,<br\/>having had his hair and beard shaved,<br\/>having donned saffron robes,<br\/>he goes forth from home<br\/>into homelessness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He, gone forth thus,<br\/>being possessed of the way of life<br\/>and the training of householders,<br\/>abandoning onslaught on creatures,<br\/>is one that abstains from onslaught on creatures;<br\/>stick and sword laid aside<br\/>he dwells scrupulous,<br\/>kindly,<br\/>friendly<br\/>and compassionate towards all living things<br\/>and creatures.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Abandoning the taking<br\/>of what has not been given,<br\/>he is one that abstains from taking<br\/>what has not been given;<br\/>taking (only) what is given,<br\/>waiting for what is given,<br\/>without stealing<br\/>he dwells with self become pure.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Abandoning unchastity,<br\/>he is one that is chaste,<br\/>keeping remote<br\/>he is one that refrains from dealings with women.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Abandoning lying speech,<br\/>he is one that abstains from lying speech,<br\/>a truth-speaker,<br\/>a bondsman to truth,<br\/>trustworthy,<br\/>dependable,<br\/>no deceiver of the world.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Abandoning slanderous speech,<br\/>he is one that abstains from slanderous speech;<br\/>having heard something here<br\/>he is not one to repeat it elsewhere<br\/>for (causing) variance among those people;<br\/>or, having heard something elsewhere<br\/>he is not one to repeat it here<br\/>for (causing) variance among these people;<br\/>concord is his pleasure,<br\/>concord his delight,<br\/>concord his joy,<br\/>concord the motive of his speech.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Abandoning harsh speech,<br\/>he is one that abstains from harsh speech;<br\/>whatever speech is gentle,<br\/>pleasing to the ear,<br\/>affectionate,<br\/>going to the heart,<br\/>urbane,<br\/>pleasant to the manyfolk,<br\/>agreeable to the manyfolk &#8211;<br\/>he is one that utters speech like this.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Abandoning frivolous chatter,<br\/>he is one that abstains from frivolous chatter;<br\/>he is a speaker at a right time,<br\/>a speaker of fact,<br\/>a speaker on the goal,<br\/>a speaker on <i>Dhamma,<\/i><br\/>a speaker on discipline,<br\/>he speaks words that are worth treasuring,<br\/>with an opportune simile,<br\/>discriminating,<br\/>connected with the goal.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He is one that abstains<br\/>from what involves destruction to seed-growth,<br\/>to vegetable growth.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He is one that eats one meal a day,<br\/>desisting at night,<br\/>refraining from eating at a wrong time.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He is one that abstains<br\/>from watching shows of dancing,<br\/>singing,<br\/>music.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He is one that abstains<br\/>from using garlands,<br\/>scents,<br\/>unguents,<br\/>adornments,<br\/>finery.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He is one that abstains<br\/>from using high beds,<br\/>large beds.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He is one that abstains<br\/>from accepting gold and silver.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He is one that abstains<br\/>from accepting raw grain.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He is one that abstains<br\/>from accepting raw meat.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He is one that abstains<br\/>from accepting women and girls.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He is one that abstains<br\/>from accepting women slaves and men slaves.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He is one that abstains<br\/>from accepting goats and sheep.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He is one that abstains<br\/>from accepting fowl and swine.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He is one that abstains<br\/>from accepting elephants,<br\/>cows,<br\/>horses,<br\/>mares.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He is one that abstains<br\/>fields and sites.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He is one that abstains<br\/>from the practice<br\/>of sending or going on messages.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He is one that abstains<br\/>from buying and selling.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He is one that abstains<br\/>from from cheating with weights,<br\/>bronzes<br\/>and measures. <\/p>\n\n\t\t\t\t\t<p class=\"f4\">He is one that abstains<br\/>from the crooked ways<br\/>of bribery,<br\/>fraud<br\/>and deceit.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He is one that abstains<br\/>from maiming,<br\/>murdering,<br\/>manacling,<br\/>highway robbery.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He is contented with a robe<br\/>to protect his body,<br\/>with almsfood<br\/>to sustain his stomach.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Wherever he goes<br\/>he takes these things with him as he goes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As a bird on the wing<br\/>wherever it flies<br\/>takes its wings with it as it flies,<br\/>so a monk,<br\/>contented with a robe<br\/>to protect his body,<br\/>with almsfood to sustain his stomach,<br\/>wherever he goes<br\/>takes these things with him as he goes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He, possessed of this ariyan body of moral habit,<br\/>inwardly experiences<br\/>the bliss of blamelessness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Having seen a material shape with the eye,<br\/>he is not entranced by the general appearance,<br\/>he is not entranced by the detail.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If he dwell with this organ of sight uncontrolled,<br\/>covetousness and dejection,<br\/>evil unskilled states of mind<br\/>might predominate.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So he fares along controlling it,<br\/>he guards the organ of sight,<br\/>he achieves control over the organ of sight.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Having heard a sound with the ear,<br\/>he is not entranced by the general appearance,<br\/>he is not entranced by the detail.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If he dwell with this organ of hearing uncontrolled,<br\/>covetousness and dejection,<br\/>evil unskilled states of mind<br\/>might predominate.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So he fares along controlling it,<br\/>he guards the organ of hearing,<br\/>he achieves control over the organ of hearing.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Having smelt a smell with the nose,<br\/>he is not entranced by the general appearance,<br\/>he is not entranced by the detail.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If he dwell with this organ of smell uncontrolled,<br\/>covetousness and dejection,<br\/>evil unskilled states of mind<br\/>might predominate.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So he fares along controlling it,<br\/>he guards the organ of smell,<br\/>he achieves control over the organ of smell.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Having savoured a taste with the tongue,<br\/>he is not entranced by the general appearance,<br\/>he is not entranced by the detail.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If he dwell with this organ of taste uncontrolled,<br\/>covetousness and dejection,<br\/>evil unskilled states of mind<br\/>might predominate.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So he fares along controlling it,<br\/>he guards the organ of taste,<br\/>he achieves control over the organ of taste.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Having felt a touch with the body,<br\/>he is not entranced by the general appearance,<br\/>he is not entranced by the detail.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If he dwell with this organ of touch uncontrolled,<br\/>covetousness and dejection,<br\/>evil unskilled states of mind<br\/>might predominate.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So he fares along controlling it,<br\/>he guards the organ of touch,<br\/>he achieves control over the organ of touch.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Having cognised a mental object with the mind,<br\/>he is not entranced by the general appearance,<br\/>he is not entranced by the detail.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If he dwell with this organ of mind uncontrolled,<br\/>covetousness and dejection,<br\/>evil unskilled states of mind<br\/>might predominate.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So he fares along controlling it,<br\/>he guards the organ of mind,<br\/>he achieves control over the organ of mind.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He, possessed of this ariyan control<br\/>over the sense-organs,<br\/>inwardly experiences the bliss<br\/>of being &#8216;unaffected.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whether he is setting out or returning,<br\/>he is one who comports himself properly;<br\/>whether he is looking down or looking round,<br\/>he is one who comports himself properly;<br\/>whether he is bending back or stretching out (his arm),<br\/>he is one who comports himself properly;<br\/>whether he is carrying his outer cloak,<br\/>his bowl,<br\/>his robe,<br\/>he is one who comports himself properly;<br\/>whether he is munching,<br\/>drinking,<br\/>eating,<br\/>savouring,<br\/>he is one who comports himself properly;<br\/>whether he is obeying the calls of nature,<br\/>he is one who comports himself properly;<br\/>whether he is walking,<br\/>standing,<br\/>asleep,<br\/>awake,<br\/>talking,<br\/>silent,<br\/>he is one who comports himself properly.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Possessed of this ariyan body of moral habit,<br\/>possessed of this ariyan control over the sense-organs,<br\/>and possessed of this ariyan mindfulness<br\/>and clear consciousness,<br\/>he chooses a remote lodging<br\/>in a forest,<br\/>at the root of a tree,<br\/>on a mountain slope,<br\/>in a wilderness,<br\/>a hill-cave,<br\/>a cemetery,<br\/>a forest haunt,<br\/>in the open air<br\/>or on a heap of straw.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Returning from alms-gathering<br\/>after the meal,<br\/>he sits down cross-legged<br\/>holding the back erect,<br\/>having made mindfulness rise up in front of him.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Having got rid of covetousness for the world,<br\/>he lives with a mind devoid of coveting<br\/>and purifies the mind of coveting.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">By getting rid of the taint of ill-will,<br\/>he lives benevolent in mind;<br\/>and compassionate for the welfare<br\/>of all creatures and beings,<br\/>he purifies the mind<br\/>of the taint of ill-will.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">By getting rid of sloth and torpor,<br\/>he lives devoid of sloth and torpor;<br\/>perceiving the light,<br\/>mindful and clearly conscious,<br\/>he purifies the mind<br\/>of sloth and torpor.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">By getting rid of restlessness and worry,<br\/>he lives calmly,<br\/>the mind inwardly tranquillised,<br\/>and he purifies the mind<br\/>of restlessness and worry.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">By getting rid of doubt,<br\/>he lives doubt-crossed;<br\/>unperplexed as to states that are skilled,<br\/>he purifies the mind of doubt.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He, by getting rid of these five hindrances &#8211;<br\/>defilements of the mind<br\/>and weakening to intuitive wisdom &#8211;<br\/>aloof from pleasures of the senses,<br\/>aloof from unskilled states of mind,<br\/>enters and abides in the first meditation,<br\/>which is accompanied by initial thought and discursive thought,<br\/>is born of aloofness<br\/>and is rapturous and joyful.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">By allying initial and discursive thought,<br\/>the mind subjectively tranquillised<br\/>and fixed on one point,<br\/>he enters and abides in the second meditation,<br\/>which is devoid of initial and discursive thought,<br\/>is born of concentration<br\/>and is rapturous and joyful.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">By the fading out of rapture,<br\/>he dwells with equanimity,<br\/>attentive and clearly conscious,<br\/>and experiences in his person<br\/>that joy of which the ariyans say:<br\/>&#8216;Joyful lives he who has equanimity and is mindful&#8217;,<br\/>and he enters and abides in the third meditation.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">By getting rid of joy,<br\/>by getting rid of anguish,<br\/>by the going down of his former pleasures and sorrows,<br\/>he enters and abides in 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\">Thus with the mind composed,<br\/>quite purified,<br\/>quite clarified,<br\/>without blemish,<br\/>without defilement,<br\/>grown soft and workable,<br\/>stable,<br\/>immovable,<br\/>he directs his mind to the knowledge and recollection<br\/>of former habitations.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He recollects a variety of former habitations, thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">one birth,<br\/>two births,<br\/>three births,<br\/>four births,<br\/>five births,<br\/>ten births,<br\/>twenty births,<br\/>thirty births,<br\/>forty births,<br\/>fifty births,<br\/>a hundred births,<br\/>a thousand births,<br\/>a hundred thousand births,<br\/>and many an eon of integration<br\/>and many an eon of disintegration<br\/>and many an eon of integration-disintegration:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Such a one was I by name,<br\/>having such and such a clan,<br\/>such and such a colour,<br\/>so I was nourished,<br\/>such and such pleasant and painful experiences were mine,<br\/>so did the span of life end.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Passing from this,<br\/>I came to be in another state<br\/>where I was such a one by name,<br\/>having such and such a clan,<br\/>such and such a colour,<br\/>so I was nourished,<br\/>such and such pleasant and painful experiences were mine,<br\/>so did the span of life end.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Passing from this,<br\/>I arose here.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus he recollects<br\/>divers former habitations<br\/>in all their modes and detail.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">With the mind composed thus,<br\/>quite purified,<br\/>quite clarified,<br\/>without blemish,<br\/>without defilement,<br\/>grown soft and workable,<br\/>stable,<br\/>immovable,<br\/>he directs his mind<br\/>to the knowledge of the passing hence<br\/>and the arising of beings.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">With the purified <i>deva<\/i>-vision<br\/>surpassing that of men,<br\/>he sees beings as they pass hence<br\/>or come to be;<br\/>he comprehends that beings are mean,<br\/>excellent,<br\/>comely,<br\/>ugly,<br\/>well-going,<br\/>ill-going,<br\/>according to the consequences of deeds,<br\/>and thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Indeed these worthy beings<br\/>who were possessed of wrong conduct in body,<br\/>speech<br\/>and thought,<br\/>scoffers at the ariyans,<br\/>holding a wrong view,<br\/>incurring deeds consequent on a wrong view &#8211;<br\/>these, at the breaking up of the body after dying,<br\/>have arisen in a sorrowful state,<br\/>a bad bourn,<br\/>the abyss,<br\/>Niraya Hell.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But these worthy beings<br\/>who were possessed of good conduct in body,<br\/>speech<br\/>and thought,<br\/>who did not scoff at the ariyans,<br\/>holding a right view,<br\/>incurring deeds consequent on a right view &#8211;<br\/>these at the breaking up of the body after dying,<br\/>have arisen in a good bourn,<br\/>a heaven world.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus with the purified <i>deva<\/i>-vision<br\/>surpassing that of men<br\/>does he see beings as they pass hence,<br\/>as they arise;<br\/>he comprehends that beings are mean,<br\/>excellent,<br\/>comely,<br\/>ugly,<br\/>well-going,<br\/>ill-going<br\/>according to the consequences of deeds.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">With the mind composed thus<br\/>quite purified,<br\/>quite clarified,<br\/>without blemish,<br\/>without defilement,<br\/>grown soft and workable,<br\/>stable,<br\/>immovable,<br\/>he directs his mind to<br\/>the knowledge of the destruction of the cankers.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He comprehends as it really is:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This is anguish,<br\/>this is the arising of anguish,<br\/>this is the stopping of anguish,<br\/>this is the course<br\/>leading to the stopping of anguish.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He comprehends as it really is:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">These are the cankers,<br\/>this is the arising of the cankers,<br\/>this is the stopping of the cankers,<br\/>this is the course<br\/>leading to the stopping of the cankers.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Knowing thus,<br\/>seeing thus,<br\/>his mind is freed from the canker of sense-pleasures<br\/>and his mind is freed from the canker of becoming<br\/>and his mind is freed from the canker of ignorance.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In freedom the knowledge comes to be:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I am freed&#8217;;<br\/>and he comprehends:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Destroyed is birth,<br\/>brought to a close the Brahma-faring,<br\/>done is what was to be done,<br\/>there is no more of being such or so.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, householders, is called<br\/>the person who is neither a self-torment<br\/>or intent on the practice of tormenting self,<br\/>nor a tormentor of others<br\/>intent on the practice of tormenting others,<br\/>and who,<br\/>neither a self-tormentor<br\/>nor a tormentor of others,<br\/>is here-now allayed,<br\/>quenched,<br\/>become cool,<br\/>an experiencer of bliss<br\/>that lives with self Brahm\u0101-become.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pg83\"><span class=\"f2 g\"><b>[83]<\/b><\/span><\/a> When this had been said, the Brahman householders of S\u0101l\u0101 spoke thus to the Lord:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Excellent, good Gotama;<br\/>good Gotama, it is excellent.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is as if, good Gotama,<br\/>one might set upright what had been upset,<br\/>or might disclose what was covered,<br\/>or point out the way<br\/>to one who had gone astray,<br\/>or might bring an oil-lamp into the darkness<br\/>so that those with vision might see material shapes &#8211;<br\/>even so in many a figure has <i>Dhamma<\/i> been made clear by the good Gotama.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">We are going to the revered Gotama for refuge<br\/>and to <i>Dhamma<\/i><br\/>and to the Order of monks.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">May the good Gotama accept us as lay-disciples<br\/>going for refuge from this day forth<br\/>for as long as life lasts.&#8221;<\/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><i>[This version of this sutta has been fully unabridged. Notes referring to abridged sections are left in for reference only.]<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n1\" href=\"#fn1\">1<\/a>]<\/sup> Down to where the Lord begins to speak is the same as at <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/mn\/mn.041.pali.bd.htm\"><i>M.<\/i> i. 285.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n2\" href=\"#fn2\">2<\/a>]<\/sup> <i>apa\u1e47\u1e47aka. Cf.<\/i> <i>A.<\/i> <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/an\/03_threes\/an03.016.pali.bd.htm\">i. 113,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/an\/idx_04_catukkanipata.htm#p71\">ii. 76<\/a> <i>(apa\u1e47\u1e47akat\u0101 pa\u1e6dipad\u0101),<\/i> and see notes at G.S. <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pts\/an\/03_threes\/an03.016.wood.pts.htm\">i. 97,<\/a> <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pts\/an\/04_fours\/an04.071.wood.pts.htm\">ii. 85.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n3\" href=\"#fn3\">3<\/a>]<\/sup>\n\t\t\t\t\tAs at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.041.pali.bd.htm#pg287\"><i>M.<\/i> i. 287.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n4\" href=\"#fn4\">4<\/a>]<\/sup> As at <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/dn\/dn.01.pali.bd.htm\"><i>D.<\/i> i. 1.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n5\" href=\"#fn5\">5<\/a>]<\/sup>\n\t\t\t\t\t<i>MA.<\/i> iii. 117 &#8220;among the views of those recluses and Brahmans.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n6\" href=\"#fn6\">6<\/a>]<\/sup> <i>sotthim att\u0101na-karissati. MA.<\/i> iii. 117 does not explain. <i>Cf.<\/i> <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/mn\/mn.053.pali.bd.htm\"><i>M.<\/i> i. 353.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n7\" href=\"#fn7\">7<\/a>]<\/sup> <i>natthikav\u0101da,<\/i> a &#8220;there-is-not-ist.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n8\" href=\"#fn8\">8<\/a>]<\/sup> <i>kaliggaha,<\/i> the losing throw at dice.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n9\" href=\"#fn9\">9<\/a>]<\/sup> Intent on his own theory.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n10\" href=\"#fn10\">10<\/a>]<\/sup> <i>th\u0101na,<\/i> occasion, situation, position.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n11\" href=\"#fn11\">11<\/a>]<\/sup> <i>sa\u1e45kappeti.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n12\" href=\"#fn12\">12<\/a>]<\/sup> <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/backmatter\/glossology\/glossology\/sankappa.htm\"><i>samm\u0101-sa\u1e45kappa.<\/i><\/a> See table of attempts to translate this word at Mrs. Rhys Davids, <i>Sakya,<\/i> p. 85.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n13\" href=\"#fn13\">13<\/a>]<\/sup> He is an Affirmationist, a &#8220;there-is-ist,&#8221; <i>atthikav\u0101da.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n14\" href=\"#fn14\">14<\/a>]<\/sup> <i>ka\u1e6daggaha,<\/i> the winning throw at dice.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n15\" href=\"#fn15\">15<\/a>]<\/sup> <i>MA.<\/i> iii. 118, intent on his own theory and that of others.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n16\" href=\"#fn16\">16<\/a>]<\/sup> As at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.076.pali.bd.htm#pg516\"><i>M.<\/i> i. 516;<\/a> <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/sn\/03_kv\/sn03.24.006.pali.bd.htm\"><i>S.<\/i> iii. 208;<\/a> at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.02.pali.bd.htm#pg52\"><i>D.<\/i> i. 52<\/a> attributed to P\u016bra\u1e47a Kassapa.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n17\" href=\"#fn17\">17<\/a>]<\/sup> <i>MA.<\/i> iii. 118, &#8220;with the hand.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n18\" href=\"#fn18\">18<\/a>]<\/sup> <i>\u0101gama,<\/i> the handing down, tradition; <i>cf. \u0101gat\u016bgama<\/i> as at <i>Vin.<\/i> iv. 158: one to whom the tradition has been handed down.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n19\" href=\"#fn19\">19<\/a>]<\/sup> People here are rough and cruel, <i>MA.<\/i> iii. 119.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n20\" href=\"#fn20\">20<\/a>]<\/sup> People here have faith and are believing, devoted to the Buddha, <i>Dhamma<\/i> and the Order.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n21\" href=\"#fn21\">21<\/a>]<\/sup> <i>kiriya,<\/i> doing, fulfilment, so a complete act, i.e. act and its effect(s).<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n22\" href=\"#fn22\">22<\/a>]<\/sup> <i>kiriyav\u0101da.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n23\" href=\"#fn23\">23<\/a>]<\/sup> <i>akiriyav\u0101da.<\/i> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.02.pali.bd.htm#pg53\"><i>D.<\/i> i. 53<\/a>, <i>akiriya\u0271 vy\u0101kasi,<\/i> and <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/an\/03_threes\/an03.135.pali.bd.htm\"><i>A.<\/i> i. 286<\/a> where the view <i>n&#8217;atthi kamma\u0271 n&#8217;atthi kiriya\u0271 n&#8217;atthi viriya\u0271<\/i> is ascribed to <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/backmatter\/appendixes\/personalities\/makkhali_gosala.htm\">Makkhali Gos\u0101la.<\/a> See also E. J. Thomas, <i>Hist. Bud. Thought,<\/i> p. 72. A. K. Coomaraswamy, <i>Some Pali Words, H.J.A.S.,<\/i> vol. 4, No. 2, p. 119 appears to confuse akiriya with akar\u1e47iya.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n24\" href=\"#fn24\">24<\/a>]<\/sup> Also given at <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/sn\/03_kv\/idx_24_ditthisamyutta.htm#p7\"><i>S<\/i>. iii. 210.<\/a> At <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.02.pali.bd.htm#pg63\"><i>D.<\/i> i. 63<\/a> they are ascribed to Makkhali Gos\u0101la.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n25\" href=\"#fn25\">25<\/a>]<\/sup> <i>MA.<\/i> iii. 120 = <i>DA<\/i>. i. 161 says creatures, <i>satt\u0101,<\/i> are camels, oxen, donkeys, etc.; &#8220;breathers,&#8221; <i>p\u0101\u1e47\u0101,<\/i> are those who have one or two faculties; beings, <i>bh\u016bt\u0101,<\/i> are those enclosed in eggs or membraneous sheaths; living things, <i>j\u012bv\u0101,<\/i> are rice, wheat, etc. See <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/dn\/dn.02.rhyt.pts.htm#fn28\"><i>Dial.<\/i> i. 71, n. 2.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n26\" href=\"#fn26\">26<\/a>]<\/sup> <i>pari\u1e47at\u0101,<\/i> also meaning changed, ripened, matured.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n27\" href=\"#fn27\">27<\/a>]<\/sup> <i>niyati,<\/i> a word, as used by Makkhali Gos\u0101la, implying determination, necessity. See B. M. Barua, <i>Pre-Buddhistic Indian Philosophy,<\/i> p. 310; and A. L. Basham, <i>History and Doctrines of the \u0100j\u012bvikas,<\/i> p. 224.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n28\" href=\"#fn28\">28<\/a>]<\/sup> <i>sa\u1e45gati,<\/i> meeting together, here of events over which the being has no power or control, see B. M. Barua, <i>op. cit.,<\/i> p. 311; Basham, <i>op. cit.,<\/i> p. 225.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n29\" href=\"#fn29\">29<\/a>]<\/sup> <i>bh\u0101va=sabh\u0101va, MA.<\/i> iii. 120, character, nature, disposition. See Barua, <i>op. cit.,<\/i> p. 311; Basham, <i>op. cit.,<\/i> p. 226.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n30\" href=\"#fn30\">30<\/a>]<\/sup> See comment at <i>S\u016btrakyt\u0101\u1e47ga,<\/i> I. i. 2. 4. Of beings. The divisions to which Gos\u0101l\u0101&#8217;s expression has reference are of colours: black, blue (or green), red, yellow, white, and intensely white. Typical members of the classes are given at <i>MA.<\/i> iii. 121. <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.33.06.pali.bd.htm#pg250\"><i>D.<\/i> iii. 250;<\/a> <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/an\/06_sixes\/an06.057.pali.bd.htm\"><i>A.<\/i> iii. 383;<\/a> <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pts\/an\/06_sixes\/an06.057.hare.pts.htm\"><i>G.S.<\/i> iii. 273,<\/a> and see B. M. Barua, <i>op. cit.<\/i> p. 309.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n31\" href=\"#fn31\">31<\/a>]<\/sup> Of beings. The divisions to which Gos\u0101la&#8217;s expression has reference are of colours: black, blue (or green), red, yellow, white, and intensely white. Typical members of the classes are given at <i>MA.<\/i> iii. 121. <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.33.06.pali.bd.htm#pg250\"><i>D.<\/i> iii. 250;<\/a> <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/an\/06_sixes\/an06.057.pali.bd.htm\"><i>A.<\/i> iii. 383;<\/a> <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pts\/an\/06_sixes\/an06.057.hare.pts.htm\"><i>G.S.<\/i> iii. 273,<\/a> and see B. M. Barua, <i>op. cit.<\/i> p. 309.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n32\" href=\"#fn32\">32<\/a>]<\/sup> <i>n&#8217;atthi sabbaso \u0101ruppa ti. MA.<\/i> iii. 122 says there is not a Brahm\u0101-world that is formless throughout (or in every way).<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n33\" href=\"#fn33\">33<\/a>]<\/sup> <i>manomay\u0101. MA.<\/i> iii. 122 explains by <i>jh\u0101nacittarnay\u0101,<\/i> made by thought in meditation.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n34\" href=\"#fn34\">34<\/a>]<\/sup> <i>sa\u00f1\u00f1\u0101may\u0101. MA.<\/i> iii. 122 says <i>ar\u016bpajjh\u0101nasa\u00f1\u00f1\u0101ya sa\u00f1\u00f1\u0101may\u0101,<\/i> made by perception in the perception in the meditation on formlessness.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n35\" href=\"#fn35\">35<\/a>]<\/sup> Sequence as at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.018.pali.bd.htm#pg110\"><i>M.<\/i> i. 110.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n36\" href=\"#fn36\">36<\/a>]<\/sup> <i>MA.<\/i> iii. 123 says that <i>bhavanirodha<\/i> (the stopping of becoming or becomings) is nibb\u0101na, as does <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/sn\/02_nv\/sn02.12.068.pali.bd.htm#pg117\"><i>S.<\/i> ii. 117,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/an\/10_tens\/an10.007.pali.bd.htm#pg9\"><i>A.<\/i> v. 9.<\/a> I take <i>bhava,<\/i> in <i>bhava-nirodha,<\/i> as a plural to fit the plural <i>bhav\u0101na\u0271<\/i> at the end of this clause, see <a href=\"#pg81\">p. 81 below.<\/a> Reference is no doubt intended to the three becomings, <i>k\u0101ma-bhava, r\u016bpa-<\/i> and <i>ar\u016bpa-bhava.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n37\" href=\"#fn37\">37<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.074.pali.bd.htm#pg498\"><i>M.<\/i> i. 498.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n38\" href=\"#fn38\">38<\/a>]<\/sup> As in the <i>Kandaraka Sutta,<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/mn\/idx_majjhima_nikaya_2.htm#p51\"><i>M.<\/i> Sta. No. 51.<\/a> <i>MA.<\/i> iii. 124 says that the five types of persons who hold the views: There is not, there is no efficient action, there is no cause, there is not formlessness, there is not stopping \u2014 become as it were three persons here; and the five who hold the opposite views of There is, etc., become as it were one person, namely the fourth kind. It must therefore be supposed that Bu. thought of the first group as comprising tormentors of self, of others and of both. The second &#8220;group &#8220;held the right views and are non-tormentors.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n39\" href=\"#fn39\">39<\/a>]<\/sup> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.051.pali.bd.htm#pg342\"><i>M<\/i>. i. 342.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n40\" href=\"#fn40\">40<\/a>]<\/sup> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.051.pali.bd.htm#pg343\"><i>M.<\/i> i. 343.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n41\" href=\"#fn41\">41<\/a>]<\/sup> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.051.pali.bd.htm#pg343\"><i>M.<\/i> i. 343-344.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n42\" href=\"#fn42\">42<\/a>]<\/sup> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.051.pali.bd.htm#pg344\"><i>M.<\/i> i. 344-349.<\/a><\/p>\n\n<\/div>\r\n<br>[ad_2]\r\n<br>Ngu\u1ed3n : <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.060.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-79f3c52 elementor-section-full_width elementor-section-content-space-between elementor-section-height-default elementor-section-height-default\" data-id=\"79f3c52\" 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-c1eac13\" data-id=\"c1eac13\" 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-3c01270 elementor-widget elementor-widget-text-editor\" data-id=\"3c01270\" 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\u0101yaII. Majjhima-Pa\u1e47\u1e47\u0101sa1. Gahapati Vagga The Middle Length SayingsII. The Middle Fifty Discourses1. The Division on Householders Sutta\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-35836","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\/35836","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=35836"}],"version-history":[{"count":5,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35836\/revisions"}],"predecessor-version":[{"id":38096,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35836\/revisions\/38096"}],"wp:attachment":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/media?parent=35836"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/categories?post=35836"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/tags?post=35836"},{"taxonomy":"td_series","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/td_series?post=35836"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}