{"id":35840,"date":"2022-08-22T03:56:46","date_gmt":"2022-08-21T20:56:46","guid":{"rendered":"https:\/\/tamhoc.org\/2022\/08\/22\/sutta-64\/"},"modified":"2022-08-28T15:35:40","modified_gmt":"2022-08-28T08:35:40","slug":"kinh-trung-bo-eng-64-dai-kinh-malunkya-maha-malunkya-sutta","status":"publish","type":"post","link":"https:\/\/tamhoc.org\/trang-chu\/2022\/08\/22\/kinh-trung-bo-eng-64-dai-kinh-malunkya-maha-malunkya-sutta\/","title":{"rendered":"Kinh Trung B\u1ed9 ENG  64 \u00d0\u1ea1i Kinh M\u0101lunky\u0101 (Mah\u0101 M\u0101lunky\u0101 sutta)"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-post\" data-elementor-id=\"35840\" class=\"elementor elementor-35840\">\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-5247589 elementor-section-full_width elementor-section-content-space-around elementor-section-height-default elementor-section-height-default\" data-id=\"5247589\" 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-ab1303f\" data-id=\"ab1303f\" 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-ef8f0e2 elementor-widget elementor-widget-text-editor\" data-id=\"ef8f0e2\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-text-editor elementor-clearfix\">\n\t\t\t\t<p>\t\t<div data-elementor-type=\"section\" data-elementor-id=\"29353\" class=\"elementor elementor-29353\">\n\t\t\t\t\t<div class=\"elementor-section-wrap\">\n\t\t\t\t\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-3841028 elementor-section-full_width elementor-section-content-space-evenly elementor-section-height-default elementor-section-height-default\" data-id=\"3841028\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-no\">\n\t\t\t\t\t\t\t<div class=\"elementor-row\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-33 elementor-top-column elementor-element elementor-element-4cda7d4\" data-id=\"4cda7d4\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-d909715 elementor-widget elementor-widget-theme-site-logo elementor-widget-image\" data-id=\"d909715\" data-element_type=\"widget\" data-widget_type=\"theme-site-logo.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-image\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t<a href=\"https:\/\/tamhoc.org\/trang-chu\">\n\t\t\t\t\t\t\t<img decoding=\"async\" src=\"https:\/\/tamhoc.org\/wp-content\/plugins\/elementor\/assets\/images\/placeholder.png\" title=\"\" alt=\"\" \/>\t\t\t\t\t\t\t\t<\/a>\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t<div class=\"elementor-column elementor-col-33 elementor-top-column elementor-element elementor-element-c0ffcaa\" data-id=\"c0ffcaa\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t<div class=\"elementor-column elementor-col-33 elementor-top-column elementor-element elementor-element-6ae6892\" data-id=\"6ae6892\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-b83997d elementor-widget elementor-widget-text-editor\" data-id=\"b83997d\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-text-editor elementor-clearfix\">\n\t\t\t\t<button onclick=\"history.back()\"><<<\/button>\n<button onclick=\"history.forward()\">>><\/button>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<\/p>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-7a74dbc elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"7a74dbc\" 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-0024fc1\" data-id=\"0024fc1\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-9abdb47 elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"9abdb47\" 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-13ace3c\" data-id=\"13ace3c\" 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-e08d8ba elementor-widget elementor-widget-text-editor\" data-id=\"e08d8ba\" 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-48c8a27 elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"48c8a27\" 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-b77456d\" data-id=\"b77456d\" 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-02279ff elementor-widget elementor-widget-text-editor\" data-id=\"02279ff\" 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=\"31172\" class=\"elementor elementor-31172\">\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-1c896ddf elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"1c896ddf\" 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-67c066ad\" data-id=\"67c066ad\" 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-215f3fbe elementor-widget elementor-widget-toggle\" data-id=\"215f3fbe\" 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-5591\" class=\"elementor-tab-title\" data-tab=\"1\" role=\"tab\" aria-controls=\"elementor-tab-content-5591\" 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 64.\u00d0\u1ea1i Kinh M\u0101lunky\u0101 (Mah\u0101 M\u0101lunky\u0101 sutta)<\/a>\n\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<div id=\"elementor-tab-content-5591\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"1\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-5591\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/dai-kinh-malunkya\/\">64.\u00d0\u1ea1i Kinh M\u0101lunky\u0101 (Mah\u0101 M\u0101lunky\u0101 sutta)<\/a><\/li><li>\u00a0<\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/22\/kinh-trung-bo-eng-64-dai-kinh-malunkya-maha-malunkya-sutta\/\" rel=\"bookmark\">Kinh Trung B\u1ed9 ENG 64 \u00d0\u1ea1i Kinh M\u0101lunky\u0101 (Mah\u0101 M\u0101lunky\u0101 sutta)<\/a><\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/22\/mn-64-maha-malu%e1%b9%85kya-sutta%e1%b9%83\/\" rel=\"bookmark\">MN 64: Mah\u0101 M\u0101lu\u1e45kya Sutta\u1e43<\/a><\/li><li class=\"entry-title\"><a href=\"https:\/\/tamhoc.org\/2022\/09\/07\/kinh-trung-bo-ah064-mahamalunkyasutta-dai-kinh-malunkyaputta-h-205ngu-ha-phan-ket\/\" rel=\"bookmark\">Kinh Trung B\u1ed9 AH064 : Mah\u00e0m\u00e0lunkyasutta, \u0110\u1ea1i kinh M\u00e0lunkyaputta.-H.205 Ng\u0169 h\u1ea1 ph\u1ea7n k\u1ebft<\/a><\/li><\/ul><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t<div class=\"elementor-toggle-item\">\n\t\t\t\t\t<div id=\"elementor-tab-title-5592\" class=\"elementor-tab-title\" data-tab=\"2\" role=\"tab\" aria-controls=\"elementor-tab-content-5592\" 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-5592\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"2\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-5592\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/dai-kinh-malunkya\/#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-064-dai-kinh-man-dong-tu\/\" rel=\"bookmark\">To\u00e1t y\u1ebfu Trung B\u1ed9 064 : \u0110\u1ea1i Kinh Man \u0111\u1ed3ng t\u1eed<\/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 64.\\u00d0\\u1ea1i Kinh M\\u0101lunky\\u0101 (Mah\\u0101 M\\u0101lunky\\u0101 sutta)\",\"acceptedAnswer\":{\"@type\":\"Answer\",\"text\":\"<ul><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/21\\\/dai-kinh-malunkya\\\/\\\">64.\\u00d0\\u1ea1i Kinh M\\u0101lunky\\u0101 (Mah\\u0101 M\\u0101lunky\\u0101 sutta)<\\\/a><\\\/li><li>\\u00a0<\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/22\\\/kinh-trung-bo-eng-64-dai-kinh-malunkya-maha-malunkya-sutta\\\/\\\" rel=\\\"bookmark\\\">Kinh Trung B\\u1ed9 ENG 64 \\u00d0\\u1ea1i Kinh M\\u0101lunky\\u0101 (Mah\\u0101 M\\u0101lunky\\u0101 sutta)<\\\/a><\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/22\\\/mn-64-maha-malu%e1%b9%85kya-sutta%e1%b9%83\\\/\\\" rel=\\\"bookmark\\\">MN 64: Mah\\u0101 M\\u0101lu\\u1e45kya Sutta\\u1e43<\\\/a><\\\/li><li class=\\\"entry-title\\\"><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/09\\\/07\\\/kinh-trung-bo-ah064-mahamalunkyasutta-dai-kinh-malunkyaputta-h-205ngu-ha-phan-ket\\\/\\\" rel=\\\"bookmark\\\">Kinh Trung B\\u1ed9 AH064 : Mah\\u00e0m\\u00e0lunkyasutta, \\u0110\\u1ea1i kinh M\\u00e0lunkyaputta.-H.205 Ng\\u0169 h\\u1ea1 ph\\u1ea7n k\\u1ebft<\\\/a><\\\/li><\\\/ul>\"}},{\"@type\":\"Question\",\"name\":\"Ph\\u1ea7n gi\\u1ea3ng gi\\u1ea3i\",\"acceptedAnswer\":{\"@type\":\"Answer\",\"text\":\"<ul><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/21\\\/dai-kinh-malunkya\\\/#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-064-dai-kinh-man-dong-tu\\\/\\\" rel=\\\"bookmark\\\">To\\u00e1t y\\u1ebfu Trung B\\u1ed9 064 : \\u0110\\u1ea1i Kinh Man \\u0111\\u1ed3ng t\\u1eed<\\\/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-71dc318\" data-id=\"71dc318\" 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-7e0d9749 elementor-widget elementor-widget-text-editor\" data-id=\"7e0d9749\" 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\/>2. Bhikkhu Vagga<\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\">The Middle Length Sayings<br\/>II. The Middle Fifty Discourses<br\/>2. The Division on Monks<\/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#p64\">Sutta 64<\/a><\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\">Mah\u0101 M\u0101lu\u1e45kya 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=\"pg102\"><span class=\"f2 g\"><b>[102]<\/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.064.pali.bd.htm#p1\">1<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/chlm\/mn\/mn.064.chlm.sbb.htm#p1\">chlm<\/a>][<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/wp\/mn\/mn.064.ntbb.wp.htm\">ntbb<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/mnl\/mn\/mn.064.upal.mnl.htm#p1\">upal<\/a>]<\/span> T<span class=\"f2\"><b>HUS<\/b><\/span> have I heard:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">At one time the Lord was staying near <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/appendixes\/buddhas_india\/buddhas_india.htm#savatthi\">S\u0101vatth\u012b<\/a><br\/>in the Jeta Grove in An\u0101thapi\u1e47\u1e0dika&#8217;s monastery.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">While he was there the Lord addressed the monks, saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Monks.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Revered One,&#8221; these monks answered the Lord in assent.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The Lord spoke thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Do you, monks, remember<br\/>that I taught you about the five fetters<br\/>binding to the lower (shore)?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When this had been said,<br\/>the venerable M\u0101lu\u1e45ky\u0101putta spoke thus to the Lord:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Yes, I, revered sir, remember<br\/>that the Lord taught that there are five fetters<br\/>binding to the lower (shore).&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But do you, M\u0101lu\u1e45ky\u0101putta, remember it<br\/>as it was spoken by me<br\/>when I taught you about the five fetters<br\/>binding to the lower (shore)?&#8221;<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<hr class=\"hrctr\"\/>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;I, revered sir, remember<br\/>that the Lord taught that<br\/>false view of own body<span class=\"f1\"><sup>[<a id=\"fn1\" href=\"#n1\">1<\/a>]<\/sup><\/span><br\/>is a fetter binding to the lower (shore).<\/p>\n\n\t\t\t\t\t<p class=\"f4\">I, revered sir, remember<br\/>that perplexity<br\/>is a fetter binding to the lower (shore).<\/p>\n\n\t\t\t\t\t<p class=\"f4\">I, revered sir, remember<br\/>that clinging to rites and customs<br\/>is a fetter binding to the lower (shore).<\/p>\n\n\t\t\t\t\t<p class=\"f4\">I, revered sir, remember<br\/>that desire for sense-pleasures<br\/>is a fetter binding to the lower (shore).<\/p>\n\n\t\t\t\t\t<p class=\"f4\">I, revered sir, remember<br\/>that malevolence<br\/>is a fetter binding to the lower (shore).<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is thus that I, revered sir, remember<br\/>the five fetters binding to the lower (shore)<br\/>as taught by the Lord.&#8221;<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<hr class=\"hrctr\"\/>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;And about whom do you, M\u0101lu\u1e45ky\u0101putta, remember<br\/>that I thus taught the five fetters binding to the lower (shore)?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Would not wanderers belonging to other sects<br\/>chide<span class=\"f1\"><sup>[<a id=\"fn2\" href=\"#n2\">2<\/a>]<\/sup><\/span> you with the simile of the baby?<span class=\"f1\"><sup>[<a id=\"fn3\" href=\"#n3\">3<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">For, M\u0101lu\u1e45ky\u0101putta,<br\/>if there were not &#8216;own body&#8217;<br\/>for an innocent baby boy lying on his back,<br\/>whence could there arise for him the view of &#8216;own body&#8217;?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">A leaning to the view of &#8216;own body&#8217;<br\/>indeed lies latent in him.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">M\u0101lu\u1e45ky\u0101putta, if there were not &#8216;things&#8217;<span class=\"f1\"><sup>[<a id=\"fn4\" href=\"#n4\">4<\/a>]<\/sup><\/span><br\/>for an innocent baby boy lying on his back,<br\/><a id=\"pg103\"><span class=\"f2 g\"><b>[103]<\/b><\/span><\/a> whence could there arise for him<br\/>perplexity about things!<\/p>\n\n\t\t\t\t\t<p class=\"f4\">A leaning to perplexity<br\/>indeed lies latent in him.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">M\u0101lu\u1e45ky\u0101putta, if there were not &#8216;habits&#8217;<span class=\"f1\"><sup>[<a id=\"fn5\" href=\"#n5\">5<\/a>]<\/sup><\/span><br\/>for an innocent baby boy lying on his back,<br\/>whence could there arise for him<br\/>clinging to rites and customs?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">A leaning to clinging to rites and customs<br\/>indeed lies latent in him.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">M\u0101lu\u1e45ky\u0101putta, if there were not &#8216;sense-pleasures&#8217;<br\/>for an innocent baby boy lying on his back,<br\/>whence could there arise for him<br\/>desire for sense-pleasures<br\/>among the sense-pleasures?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">A leaning to attachment to sense-pleasures<br\/>indeed lies latent in him.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">M\u0101lu\u1e45ky\u0101putta, if there were not &#8216;beings&#8217;<br\/>for an innocent baby boy lying on his back,<br\/>whence could there arise for him<br\/>malevolence towards beings?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">A leaning to malevolence<br\/>indeed lies latent in him.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Now, M\u0101lu\u1e45ky\u0101putta,<br\/>would not wanderers belonging to other sects<br\/>chide you with this simile of the baby?&#8221;<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<hr class=\"hrctr\"\/>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When this had been said,<br\/>the venerable \u0100nanda spoke thus to the Lord:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Lord, this is the time,<br\/>Well-farer, this is the time<br\/>that the Lord might teach (us)<br\/>about the five fetters binding to the lower (shore).<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When the monks have heard the Lord<br\/>they will remember.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Well then, \u0100nanda, listen,<br\/>attend carefully,<br\/>and I will speak.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Yes, revered sir,&#8221;<br\/>the venerable \u0100nanda answered the Lord in assent.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The Lord spoke thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Herein, \u0100nanda, an uninstructed ordinary person,<br\/>taking no count of the pure ones,<br\/>unskilled in the <i><i>Dhamma<\/i><\/i> of the pure ones,<br\/>untrained in the <i>Dhamma<\/i> of the pure ones;<br\/>taking no count of the true men,<br\/>unskilled in the <i>Dhamma<\/i> of the true men,<br\/>untrained in the <i>Dhamma<\/i> of the true men,<br\/>lives with his mind obsessed<br\/>by false view as to &#8216;own body,&#8217;<br\/>overcome by false view as to &#8216;own body,&#8217;<br\/>and he does not comprehend the escape,<span class=\"f1\"><sup>[<a id=\"fn6\" href=\"#n6\">6<\/a>]<\/sup><\/span><br\/>as it really is,<br\/>from the false view of &#8216;own body&#8217;<br\/>that has arisen.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">That false view of his of &#8216;own body,&#8217;<br\/>resistant,<br\/>not dispelled,<br\/>is a fetter binding to the lower (shore).<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He lives with his mind obsessed<br\/>by perplexity<br\/>overcome by perplexity,<br\/>and he does not comprehend the escape,<br\/>as it really is,<br\/>from perplexity<br\/>that has arisen.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">That perplexity<br\/>resistant,<br\/>not dispelled,<br\/>is a fetter binding to the lower (shore).<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He lives with his mind obsessed<br\/>by clinging to rites and customs<br\/>overcome by clinging to rites and customs,<br\/>and he does not comprehend the escape,<br\/>as it really is,<br\/>from clinging to rites and customs<br\/>that has arisen.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">That clinging to rites and customs,<br\/>resistant,<br\/>not dispelled,<br\/>is a fetter binding to the lower (shore).<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He lives with his mind obsessed<br\/>by attachment to sense-pleasures<br\/>overcome by attachment to sense-pleasures,<br\/>and he does not comprehend the escape,<br\/>as it really is,<br\/>from attachment to sense-pleasures<br\/>that has arisen.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">That attachment to sense-pleasures,<br\/>resistant,<br\/>not dispelled,<br\/>is a fetter binding to the lower (shore).<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He lives with his mind obsessed<br\/>by malevolence<br\/>overcome by malevolence,<br\/>and he does not comprehend the escape,<br\/>as it really is,<br\/>from malevolence<br\/>that has arisen.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">That malevolence,<br\/>resistant,<br\/>not dispelled,<br\/>is a fetter binding to the lower (shore).<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But, \u0100nanda,<br\/>an instructed disciple of the pure ones,<br\/>taking count <a id=\"pg104\"><span class=\"f2 g\"><b>[104]<\/b><\/span><\/a> of the pure ones,<br\/>skilled in the <i>Dhamma<\/i> of the pure ones,<br\/>trained in the <i>Dhamma<\/i> of the pure ones;<br\/>taking count of the true men,<br\/>skilled in the <i>Dhamma<\/i> of the true men,<br\/>trained in <i>Dhamma<\/i> of the true men,<br\/>does not live with his mind obsessed<br\/>by false view as to &#8216;own body,&#8217;<br\/>overcome by false view as to &#8216;own body,&#8217;<br\/>and he comprehends the escape,<br\/>as it really is,<br\/>from the false view of &#8216;own body&#8217;<br\/>that has arisen.<\/p>\n\n\t\t\t\t\t\t<div class=\"floatrpp wpx200 marl6\">\n\t\t\t\t\t\t\t<p>That ` of his, together with the leaning towards it, is got rid of.<\/p>\n\t\t\t\t\t\t\t<p><img loading=\"lazy\" decoding=\"async\" src=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/resources\/images\/king_of_ny_vrysm.gif\" width=\"38\" height=\"32\" alt=\"p.p. explains it all\"\/> <span class=\"f2\">\u2014 p.p.<\/span><\/p>\n\t\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<p class=\"f4\">That false view of his of &#8216;own body&#8217;<br\/>is got rid of<br\/>with the leaning<span class=\"f1\"><sup>[<a id=\"fn7\" href=\"#n7\">7<\/a>]<\/sup><\/span> towards it.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He does not live with his mind obsessed<br\/>by perplexity<br\/>overcome by perplexity,<br\/>and he comprehends the escape,<br\/>as it really is,<br\/>from perplexity<br\/>that has arisen.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">That perplexity,<br\/>is got rid of<br\/>with the leaning towards it.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He does not live with his mind obsessed<br\/>by clinging to rites and customs<br\/>overcome by clinging to rites and customs,<br\/>and he comprehends the escape,<br\/>as it really is,<br\/>from clinging to rites and customs<br\/>that has arisen.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">That clinging to rites and customs,<br\/>is got rid of<br\/>with the leaning towards it.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He does not live with his mind obsessed<br\/>by attachment to sense-pleasures<br\/>overcome by attachment to sense-pleasures,<br\/>and he comprehends the escape,<br\/>as it really is,<br\/>from attachment to sense-pleasures<br\/>that has arisen.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">That attachment to sense-pleasures,<br\/>is got rid of<br\/>with the leaning towards it.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He does not live with his mind obsessed<br\/>by malevolence<br\/>overcome by malevolence,<br\/>and he comprehends the escape,<br\/>as it really is,<br\/>from malevolence<br\/>that has arisen.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">That malevolence,<br\/>is got rid of<br\/>with the leaning towards it.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whatever, \u0100nanda, is the way,<br\/>whatever the course<br\/>for getting rid of the five fetters binding to the lower (shore) &#8211;<br\/>that one could know<br\/>or see<br\/>or get rid of<br\/>the five fetters binding to the lower (shore)<br\/>irrespective of that way,<br\/>that course &#8211;<br\/>this situation does not occur.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Just as this situation does not occur, \u0100nanda,<br\/>that without having cut off the bark<br\/>of a great,<br\/>stable<br\/>and pithy tree,<br\/>without having cut out the softwood,<br\/>there can be no cutting out of the pith,<span class=\"f1\"><sup>[<a id=\"fn8\" href=\"#n8\">8<\/a>]<\/sup><\/span><br\/>even so, \u0100nanda,<br\/>whatever is the way,<br\/>whatever the course<br\/>for getting rid of the five fetters binding to the lower (shore) &#8211;<br\/>that one could know<br\/>or see<br\/>or get rid of<br\/>the five fetters binding to the lower (shore)<br\/>irrespective of this way,<br\/>this course &#8211;<br\/>this situation does not occur.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But, \u0100nanda, whatever is the way,<br\/>whatever the course<br\/>for getting rid of the five fetters binding to the lower (shore) &#8211;<br\/>that one could know<br\/>or see<br\/>or get rid of<br\/>the five fetters binding to the lower (shore)<br\/>because of that way,<br\/>that course &#8211;<br\/>this situation occurs.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Just as this situation occurs, \u0100nanda,<br\/>that having cut off the bark<br\/>of a great,<br\/>stable<br\/>and pithy tree,<br\/>having cut out the softwood,<br\/>there can be a cutting out of the pith,<br\/>even so, \u0100nanda,<br\/>whatever is the way,<br\/>whatever the course<br\/>for getting rid of the five fetters binding to the lower (shore) &#8211;<br\/>that one could know<br\/>or see<br\/>or get rid of<br\/>the five fetters binding to the lower (shore)<br\/>because of this way,<br\/>this course &#8211;<br\/>this situation occurs.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is as if, \u0100nanda,<br\/>the river Ganges were full of <a id=\"pg105\"><span class=\"f2 g\"><b>[105]<\/b><\/span><\/a> water,<br\/>overflowing,<br\/>so that a crow could drink from it,<br\/>and a feeble man should come along, thinking:<\/p>\n\n\t\t\t\t\t\t<div class=\"floatlpp wpx200 mart6\">\n\t\t\t\t\t\t\t<p>Here and below this is not: &#8220;He cuts across the Ganges and then using his arms goes safely beyond.&#8221; It is: &#8220;He cuts across the Ganges using his arms, and goes safely beyond.&#8221;<\/p>\n\t\t\t\t\t\t\t<p><img loading=\"lazy\" decoding=\"async\" src=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/resources\/images\/king_of_ny_vrysm.gif\" width=\"38\" height=\"32\" alt=\"p.p. explains it all\"\/> <span class=\"f2\">\u2014 p.p.<\/span><\/p>\n\t\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Having cut across the stream of the river Ganges using my arms,<br\/>I am going safely beyond,&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">yet he would not be able,<br\/>having cut across the stream of the river Ganges<br\/>and using his arms,<br\/>to go safely beyond.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Even so, \u0100nanda,<br\/>whoever<br\/>while <i>Dhamma<\/i> is being taught to him<br\/>for the stopping of &#8216;own body&#8217;<br\/>does not rejoice,<br\/>is not pleased<br\/>and composed,<br\/>he is not freed,<span class=\"f1\"><sup>[<a id=\"fn9\" href=\"#n9\">9<\/a>]<\/sup><\/span><br\/>even as this<br\/>is to be understood of that feeble man.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But, \u0100nanda, if the river Ganges were full of water,<br\/>overflowing,<br\/>so that a crow could drink from it,<br\/>and a strong man should come along, thinking:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Having cut across the stream of the river Ganges,<br\/>using my arms,<br\/>I am going safely beyond,&#8217;<br\/>he would be able,<br\/>having cut across the stream of the river Ganges<br\/>and using his arms,<br\/>to go safely beyond.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Even so, \u0100nanda, whoever while <i>Dhamma<\/i> is being taught to him<br\/>for the stopping of &#8216;own body&#8217;<br\/>rejoices,<br\/>is pleased<br\/>and composed,<br\/>he is freed,<br\/>even as this<br\/>is to be understood of that strong man.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, \u0100nanda, is the way,<br\/>what the course<br\/>for getting rid of these five fetters binding to the lower (shore)?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Here, \u0100nanda, a monk,<br\/>by aloofness from &#8216;clinging,&#8217;<span class=\"f1\"><sup>[<a id=\"fn10\" href=\"#n10\">10<\/a>]<\/sup><\/span><br\/>by getting rid of unskilled states of mind,<br\/>by allaying every bodily impropriety,<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<br\/>and discursive thought,<br\/>is born of aloofness<br\/>and is rapturous and joyful.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whatever is there of material shape,<br\/>feeling,<br\/>perception,<br\/>the habitual tendencies,<br\/>consciousness &#8211;<br\/>he beholds these things as impermanent,<br\/>suffering,<br\/>as a disease,<br\/>an imposthume,<br\/>a dart,<br\/>a misfortune,<br\/>an affliction,<br\/>as other,<br\/>as decay,<br\/>empty,<br\/>not-self.<span class=\"f1\"><sup>[<a id=\"fn11\" href=\"#n11\">11<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">He <a id=\"pg106\"><span class=\"f2 g\"><b>[106]<\/b><\/span><\/a> turns his mind from these things;<span class=\"f1\"><sup>[<a id=\"fn12\" href=\"#n12\">12<\/a>]<\/sup><\/span><br\/>and when he has turned his mind from these things<br\/>he focuses his mind on the deathless element,<br\/>thinking:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This is the real,<span class=\"f1\"><sup>[<a id=\"fn13\" href=\"#n13\">13<\/a>]<\/sup><\/span><br\/>this the excellent,<span class=\"f1\"><sup>[<a id=\"fn14\" href=\"#n14\">14<\/a>]<\/sup><\/span><br\/>that is to say<br\/>the tranquillising of all the activities,<br\/>the casting out of all clinging,<br\/>the destruction of craving,<br\/>dispassion,<br\/>stopping,<br\/>nibb\u0101na.&#8217;<span class=\"f1\"><sup>[<a id=\"fn15\" href=\"#n15\">15<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">If he is steadfast therein,<br\/>he achieves destruction of the cankers;<br\/>if he does not achieve destruction of the cankers,<br\/>then through his attachment to <i>Dhamma<\/i>,<br\/>his delight in <i>Dhamma<\/i>,<br\/>through his utter destruction<br\/>of the five fetters binding to the lower (shore),<br\/>he is of spontaneous uprising,<br\/>one who attains nibb\u0101na there,<br\/>not liable to return from that world.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, \u0100nanda, is the way,<br\/>this the course<br\/>for getting rid of the five fetters binding to the lower (shore).<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And again, \u0100nanda, a monk,<br\/>by allaying initial and discursive thought,<br\/>with the mind subjectively tranquillised<br\/>and fixed on one point,<br\/>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\">Whatever is there of material shape,<br\/>feeling,<br\/>perception,<br\/>the habitual tendencies,<br\/>consciousness &#8211;<br\/>he beholds these things as impermanent,<br\/>suffering,<br\/>as a disease,<br\/>an imposthume,<br\/>a dart,<br\/>a misfortune,<br\/>an affliction,<br\/>as other,<br\/>as decay,<br\/>empty,<br\/>not-self.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He turns his mind from these things;<br\/>and when he has turned his mind from these things<br\/>he focuses his mind on the deathless element,<br\/>thinking:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This is the real,<br\/>this the excellent,<br\/>that is to say<br\/>the tranquillising of all the activities,<br\/>the casting out of all clinging,<br\/>the destruction of craving,<br\/>dispassion,<br\/>stopping,<br\/>nibb\u0101na.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If he is steadfast therein,<br\/>he achieves destruction of the cankers;<br\/>if he does not achieve destruction of the cankers,<br\/>then through his attachment to <i>Dhamma<\/i>,<br\/>his delight in <i>Dhamma<\/i>,<br\/>through his utter destruction<br\/>of the five fetters binding to the lower (shore),<br\/>he is of spontaneous uprising,<br\/>one who attains nibb\u0101na there,<br\/>not liable to return from that world.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, \u0100nanda, is the way,<br\/>this the course<br\/>for getting rid of the five fetters binding to the lower (shore).<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And again, \u0100nanda, a monk,<br\/>by the fading out of rapture,<br\/>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 on<br\/>and abides in<br\/>the third meditation.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whatever is there of material shape,<br\/>feeling,<br\/>perception,<br\/>the habitual tendencies,<br\/>consciousness &#8211;<br\/>he beholds these things as impermanent,<br\/>suffering,<br\/>as a disease,<br\/>an imposthume,<br\/>a dart,<br\/>a misfortune,<br\/>an affliction,<br\/>as other,<br\/>as decay,<br\/>empty,<br\/>not-self.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He turns his mind from these things;<br\/>and when he has turned his mind from these things<br\/>he focuses his mind on the deathless element,<br\/>thinking:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This is the real,<br\/>this the excellent,<br\/>that is to say<br\/>the tranquillising of all the activities,<br\/>the casting out of all clinging,<br\/>the destruction of craving,<br\/>dispassion,<br\/>stopping,<br\/>nibb\u0101na.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If he is steadfast therein,<br\/>he achieves destruction of the cankers;<br\/>if he does not achieve destruction of the cankers,<br\/>then through his attachment to <i>Dhamma<\/i>,<br\/>his delight in <i>Dhamma<\/i>,<br\/>through his utter destruction<br\/>of the five fetters binding to the lower (shore),<br\/>he is of spontaneous uprising,<br\/>one who attains nibb\u0101na there,<br\/>not liable to return from that world.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, \u0100nanda, is the way,<br\/>this the course<br\/>for getting rid of the five fetters binding to the lower (shore).<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And again, \u0100nanda, a monk<br\/>by getting rid of joy,<br\/>by getting rid of anguish,<br\/>by the going down of his former pleasures and sorrows,<br\/>enters on<br\/>and abides in<br\/>the fourth meditation<br\/>which has neither anguish nor joy,<br\/>and which is entirely purified<br\/>by equanimity and mindfulness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whatever is there of material shape,<br\/>feeling,<br\/>perception,<br\/>the habitual tendencies,<br\/>consciousness &#8211;<br\/>he beholds these things as impermanent,<br\/>suffering,<br\/>as a disease,<br\/>an imposthume,<br\/>a dart,<br\/>a misfortune,<br\/>an affliction,<br\/>as other,<br\/>as decay,<br\/>empty,<br\/>not-self.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He turns his mind from these things;<br\/>and when he has turned his mind from these things<br\/>he focuses his mind on the deathless element,<br\/>thinking:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This is the real,<br\/>this the excellent,<br\/>that is to say<br\/>the tranquillising of all the activities,<br\/>the casting out of all clinging,<br\/>the destruction of craving,<br\/>dispassion,<br\/>stopping,<br\/>nibb\u0101na.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If he is steadfast therein,<br\/>he achieves destruction of the cankers;<br\/>if he does not achieve destruction of the cankers,<br\/>then through his attachment to <i>Dhamma<\/i>,<br\/>his delight in <i>Dhamma<\/i>,<br\/>through his utter destruction<br\/>of the five fetters binding to the lower (shore),<br\/>he is of spontaneous uprising,<br\/>one who attains nibb\u0101na there,<br\/>not liable to return from that world.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, \u0100nanda, is the way,<br\/>this the course<br\/>for getting rid of the five fetters binding to the lower (shore).<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\t\t\t\t\t<p class=\"f4\">And again, \u0100nanda, a monk<br\/>by wholly transcending perception of material shapes,<br\/>by the going down of perception due to sensory impressions,<br\/>by not attending to perception of variety,<br\/>thinking:<br\/>&#8216;Ether is unending,&#8217;<br\/>enters on<br\/>and abides in the plane of infinite ether.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whatever is there of material shape,<br\/>feeling,<br\/>perception,<br\/>the habitual tendencies,<br\/>consciousness &#8211;<br\/>he beholds these things as impermanent,<br\/>suffering,<br\/>as a disease,<br\/>an imposthume,<br\/>a dart,<br\/>a misfortune,<br\/>an affliction,<br\/>as other,<br\/>as decay,<br\/>empty,<br\/>not-self.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He turns his mind from these things;<br\/>and when he has turned his mind from these things<br\/>he focuses his mind on the deathless element,<br\/>thinking:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This is the real,<br\/>this the excellent,<br\/>that is to say<br\/>the tranquillising of all the activities,<br\/>the casting out of all clinging,<br\/>the destruction of craving,<br\/>dispassion,<br\/>stopping,<br\/>nibb\u0101na.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If he is steadfast therein,<br\/>he achieves destruction of the cankers;<br\/>if he does not achieve destruction of the cankers,<br\/>then through his attachment to <i>Dhamma<\/i>,<br\/>his delight in <i>Dhamma<\/i>,<br\/>through his utter destruction<br\/>of the five fetters binding to the lower (shore),<br\/>he is of spontaneous uprising,<br\/>one who attains nibb\u0101na there,<br\/>not liable to return from that world.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, \u0100nanda, is the way,<br\/>this the course<br\/>for getting rid of the five fetters binding to the lower (shore).<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\t\t\t\t\t<p class=\"f4\">And again, \u0100nanda, a monk<br\/>by wholly transcending the plane of infinite ether,<br\/>thinking:<br\/>&#8216;Consciousness is unending,&#8217;<br\/>enters on<br\/>and abides in<br\/>the plane of infinite consciousness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whatever is there of material shape,<br\/>feeling,<br\/>perception,<br\/>the habitual tendencies,<br\/>consciousness &#8211;<br\/>he beholds these things as impermanent,<br\/>suffering,<br\/>as a disease,<br\/>an imposthume,<br\/>a dart,<br\/>a misfortune,<br\/>an affliction,<br\/>as other,<br\/>as decay,<br\/>empty,<br\/>not-self.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He turns his mind from these things;<br\/>and when he has turned his mind from these things<br\/>he focuses his mind on the deathless element,<br\/>thinking:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This is the real,<br\/>this the excellent,<br\/>that is to say<br\/>the tranquillising of all the activities,<br\/>the casting out of all clinging,<br\/>the destruction of craving,<br\/>dispassion,<br\/>stopping,<br\/>nibb\u0101na.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If he is steadfast therein,<br\/>he achieves destruction of the cankers;<br\/>if he does not achieve destruction of the cankers,<br\/>then through his attachment to <i>Dhamma<\/i>,<br\/>his delight in <i>Dhamma<\/i>,<br\/>through his utter destruction<br\/>of the five fetters binding to the lower (shore),<br\/>he is of spontaneous uprising,<br\/>one who attains nibb\u0101na there,<br\/>not liable to return from that world.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, \u0100nanda, is the way,<br\/>this the course<br\/>for getting rid of the five fetters binding to the lower (shore).<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And again, \u0100nanda, a monk,<br\/>by wholly transcending the plane of infinite consciousness,<br\/>thinking:<br\/>&#8216;There is no thing,&#8217;<br\/>enters on<br\/>and abides in<br\/>the plane of no-thing.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whatever is there of material shape,<br\/>feeling,<br\/>perception,<br\/>the habitual tendencies,<br\/>consciousness &#8211;<br\/>he beholds these things as impermanent,<br\/>suffering,<br\/>as a disease,<br\/>an imposthume,<br\/>a dart,<br\/>a misfortune,<br\/>an affliction,<br\/>as other,<br\/>as decay,<br\/>empty,<br\/>not-self.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He turns his mind from these things;<br\/>and when he <a id=\"pg107\"><span class=\"f2 g\"><b>[107]<\/b><\/span><\/a> has turned his mind from these things<br\/>he focuses his mind on the deathless element,<br\/>thinking:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This is the real,<br\/>this the excellent,<br\/>that is to say<br\/>the tranquillising of all the activities,<br\/>the casting out of all clinging,<br\/>the destruction of craving,<br\/>dispassion,<br\/>stopping,<br\/>nibb\u0101na.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If he is steadfast therein,<br\/>he achieves destruction of the cankers;<br\/>if he does not achieve destruction of the cankers,<br\/>then through his attachment to <i>Dhamma<\/i>,<br\/>his delight in <i>Dhamma<\/i>,<br\/>through his utter destruction<br\/>of the five fetters binding to the lower (shore),<br\/>he is of spontaneous uprising,<br\/>one who attains nibb\u0101na there,<br\/>not liable to return from that world.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, \u0100nanda, is the way,<br\/>this the course<br\/>for getting rid of the five fetters binding to the lower (shore).<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;If this, revered sir, is the way,<br\/>this the course<br\/>for getting rid of the five fetters binding to the lower (shore),<br\/>then how is it<br\/>that some monks here<br\/>are those who have freedom of mind<br\/>while others are those<br\/>who have freedom through intuitive wisdom?&#8221;<span class=\"f1\"><sup>[<a id=\"fn16\" href=\"#n16\">16<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;As to this, I, \u0100nanda, say<br\/>that there is a difference in their faculties.&#8221;<span class=\"f1\"><sup>[<a id=\"fn17\" href=\"#n17\">17<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus spoke the Lord.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Delighted, the venerable \u0100nanda rejoiced in what the Lord had said.<\/p>\n\n\t\t\t\t\t<p class=\"f4 ctr\">Greater Discourse to M\u0101lunky\u0101(putta)<br\/>The Fourth<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<hr class=\"demi\"\/>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n1\" href=\"#fn1\">1<\/a>]<\/sup> <i>sakk\u0101ya.<\/i> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.044.pali.bd.htm#pg300\"><i>M.<\/i> i 300.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n2\" href=\"#fn2\">2<\/a>]<\/sup> <i>imin\u0101 taru\u1e47\u016bpamena up\u0101rambhena up\u0101rambhissanti<\/i> (the last word so corrected at <i>M.<\/i> i. 574 from <i>up\u0101rambhismti<\/i> of the text, and so reading at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.064.pali.bd.htm#pg433\"><i>M.<\/i> i. 433<\/a>).<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n3\" href=\"#fn3\">3<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.067.pali.bd.htm#pg459\"><i>M.<\/i> i 459.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n4\" href=\"#fn4\">4<\/a>]<\/sup> <i>dhamm\u0101,<\/i> things, phenomena; mental states, objects or contents of thought or consciousness.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n5\" href=\"#fn5\">5<\/a>]<\/sup> <i>s\u012bl\u0101.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n6\" href=\"#fn6\">6<\/a>]<\/sup> <i>MA.<\/i> iii. 144 says that the escape from false view is nibb\u0101na.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n7\" href=\"#fn7\">7<\/a>]<\/sup> <i>s\u0101nsay\u0101.<\/i> <i>MA.<\/i> iii. 144 says, in effect, that the fetter and the &#8220;leaning&#8221; are the same.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n8\" href=\"#fn8\">8<\/a>]<\/sup> <i>MA.<\/i> iii. 145 says cutting off the bark is like attaining, cutting out the softwood is like insight, cutting out the pith is like the Way.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n9\" href=\"#fn9\">9<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.028.pali.bd.htm#pg186\"><i>M.<\/i> i. 186,<\/a> where the <i>na vimuccati<\/i> of above reads <i>adhimuccati,<\/i> is set on, intent on, and which Trenckner says (<i>M.<\/i> i. 566) [Ed.: Alternative readings] he should have adopted here. But I think <i>na vimuccati<\/i> (and <i>vimuccati<\/i> a little lower) are certainly right here, for to cross over is to be freed. Moreover at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.028.pali.bd.htm#pg186\"><i>M.<\/i> i. 186<\/a> <i>adhimuccati<\/i> is part of the sequence of verbs all referring to the same subject, whereas above <i>na vimuccati<\/i> is not. Thus the compilers were right to vary the last of the four verbs in these two contexts however much the first three are identical.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n10\" href=\"#fn10\">10<\/a>]<\/sup> <i>upadhi<\/i> is the basis, attachment or bond tying one to birth and continued existence.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n11\" href=\"#fn11\">11<\/a>]<\/sup> As at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.074.pali.bd.htm#pg500\"><i>M.<\/i> i. 500;<\/a> <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/an\/09_nines\/an09.036.pali.bd.htm\"><i>A.<\/i> iv. 422-423;<\/a> <i>cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/an\/idx_04_catukkanipata.htm#p124\"><i>A.<\/i> ii. 128,<\/a> and for notes on this paragraph see <i>G.S.<\/i> iv. <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pts\/an\/09_nines\/an09.036.hare.pts.htm\">284,<\/a> <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pts\/an\/09_nines\/an09.036.hare.pts.htm\">286.<\/a> It is said at <i>MA.<\/i> iii. 146 that the suffering-mark is sixfold, the impermanence-mark twofold (with &#8216;decay,&#8217; <i>palokata<\/i>) and the not-self-mark threefold; other, empty, not-self.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n12\" href=\"#fn12\">12<\/a>]<\/sup> <i>MA.<\/i> iii. 146, from the five <i>khandhas<\/i> all of which have the threefold mark.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n13\" href=\"#fn13\">13<\/a>]<\/sup> <i>santa<\/i> is both &#8216;real&#8217; and &#8216;peace.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n14\" href=\"#fn14\">14<\/a>]<\/sup> As at M. ii. <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.102.pali.bd.htm#pg235\">235,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.106.pali.bd.htm#pg263\">263;<\/a> <i>A.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/an\/09_nines\/an09.036.pali.bd.htm#pg423\">iv. 423,<\/a> v. <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/an\/10_tens\/an10.007.pali.bd.htm\">8,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/an\/10_tens\/an10.060.pali.bd.htm#pg110\">110,<\/a> <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/an\/11_elevens\/an11.008.pali.bd.htm\">320,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/an\/11_elevens\/an11.008.pali.bd.htm#pg322\">322,<\/a> <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/an\/11_elevens\/an11.019.pali.bd.htm\">354<\/a> <i>ff.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n15\" href=\"#fn15\">15<\/a>]<\/sup> As at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.022.pali.bd.htm#pg136\"><i>M.<\/i> i. 136.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n16\" href=\"#fn16\">16<\/a>]<\/sup> <i>MA.<\/i> iii. 147-8; If when a monk goes after calm, one-pointedness of mind is to the forefront &#8211; this monk is called freed in mind; but if wisdom is to the forefront &#8211; such a monk is called freed through wisdom. When one goes after insight, if wisdom is to the forefront, such a monk is called freed through wisdom; if his one-pointedness of mind is to the forefront, he is called freed in mind. The two chief disciples attained arahantship with calm and insight to the forefront; S\u0101riputta was freed through wisdom and Moggall\u0101na was freed in mind.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n17\" href=\"#fn17\">17<\/a>]<\/sup> <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/backmatter\/glossology\/glossology\/indriyani.htm\"><i>indriya.<\/i><\/a> On the various groups, sec <i>P.E.D.<\/i> The <i>Comy.<\/i> here does not explain. <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.066.pali.bd.htm#pg453\"><i>M.<\/i> i. 453.<\/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.064.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-5bee58f elementor-section-full_width elementor-section-content-space-between elementor-section-height-default elementor-section-height-default\" data-id=\"5bee58f\" 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-269e51b\" data-id=\"269e51b\" 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-c438bd7 elementor-widget elementor-widget-text-editor\" data-id=\"c438bd7\" 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\u0101sa2. Bhikkhu Vagga The Middle Length SayingsII. The Middle Fifty Discourses2. The Division on Monks 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-35840","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\/35840","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=35840"}],"version-history":[{"count":5,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35840\/revisions"}],"predecessor-version":[{"id":38136,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35840\/revisions\/38136"}],"wp:attachment":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/media?parent=35840"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/categories?post=35840"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/tags?post=35840"},{"taxonomy":"td_series","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/td_series?post=35840"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}