{"id":35878,"date":"2022-08-22T07:32:54","date_gmt":"2022-08-22T00:32:54","guid":{"rendered":"https:\/\/tamhoc.org\/2022\/08\/22\/sutta-102\/"},"modified":"2022-08-28T22:07:45","modified_gmt":"2022-08-28T15:07:45","slug":"kinh-trung-bo-eng-102-kinh-nam-va-ba-pancattaya-sutta","status":"publish","type":"post","link":"https:\/\/tamhoc.org\/trang-chu\/2022\/08\/22\/kinh-trung-bo-eng-102-kinh-nam-va-ba-pancattaya-sutta\/","title":{"rendered":"Kinh Trung B\u1ed9 ENG  102 Kinh N\u0103m V\u00e0 Ba (Pancattaya sutta)"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-post\" data-elementor-id=\"35878\" class=\"elementor elementor-35878\">\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-8d25f9d elementor-section-full_width elementor-section-content-space-around elementor-section-height-default elementor-section-height-default\" 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elementor-top-section elementor-element elementor-element-05461fc elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"05461fc\" 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-fdeaf75\" data-id=\"fdeaf75\" 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-3838729 elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"3838729\" 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-1ad8222\" data-id=\"1ad8222\" 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-781118b elementor-widget elementor-widget-text-editor\" data-id=\"781118b\" 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-ccc7453 elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"ccc7453\" 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-35367fa\" data-id=\"35367fa\" 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-6291af3 elementor-widget elementor-widget-text-editor\" data-id=\"6291af3\" 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=\"31352\" class=\"elementor elementor-31352\">\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-4b6178ad elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"4b6178ad\" 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-7d5172b\" data-id=\"7d5172b\" 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-6d963c66 elementor-widget elementor-widget-toggle\" data-id=\"6d963c66\" 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-1831\" class=\"elementor-tab-title\" data-tab=\"1\" role=\"tab\" aria-controls=\"elementor-tab-content-1831\" 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 102.Kinh N\u0103m V\u00e0 Ba (Pancattaya sutta)<\/a>\n\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<div id=\"elementor-tab-content-1831\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"1\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-1831\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-nam-va-ba\/\" target=\"_blank\" rel=\"noreferrer noopener\">102.Kinh N\u0103m V\u00e0 Ba (P<\/a><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-nam-va-ba\/\">a<\/a><a href=\"https:\/\/www.rongmotamhon.net\/kinh-nam-truyen_Kinh-Nam-Va-Ba_pqcqmk_0.html\">ncattaya sutta)<\/a><\/li><li>\u00a0<\/li><li class=\"entry-title\"><a href=\"https:\/\/tamhoc.org\/2022\/08\/22\/kinh-trung-bo-eng-102-kinh-nam-va-ba-pancattaya-sutta\/\" rel=\"bookmark\">Kinh Trung B\u1ed9 ENG 102 Kinh N\u0103m V\u00e0 Ba (Pancattaya sutta)<\/a><\/li><li class=\"entry-title\"><a href=\"https:\/\/tamhoc.org\/2022\/08\/22\/mn-102-panca-t-taya-sutta%e1%b9%83\/\" rel=\"bookmark\">MN 102: Pa\u00f1ca-t-Taya 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-1832\" class=\"elementor-tab-title\" data-tab=\"2\" role=\"tab\" aria-controls=\"elementor-tab-content-1832\" 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-1832\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"2\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-1832\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-nam-va-ba\/#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-102-kinh-devadaha\/\" rel=\"bookmark\">To\u00e1t y\u1ebfu Trung b\u1ed9 102 : Kinh Devadaha<\/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 102.Kinh N\\u0103m V\\u00e0 Ba (Pancattaya sutta)\",\"acceptedAnswer\":{\"@type\":\"Answer\",\"text\":\"<ul><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/21\\\/kinh-nam-va-ba\\\/\\\" target=\\\"_blank\\\" rel=\\\"noreferrer noopener\\\">102.Kinh N\\u0103m V\\u00e0 Ba (P<\\\/a><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/21\\\/kinh-nam-va-ba\\\/\\\">a<\\\/a><a href=\\\"https:\\\/\\\/www.rongmotamhon.net\\\/kinh-nam-truyen_Kinh-Nam-Va-Ba_pqcqmk_0.html\\\">ncattaya sutta)<\\\/a><\\\/li><li>\\u00a0<\\\/li><li class=\\\"entry-title\\\"><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/22\\\/kinh-trung-bo-eng-102-kinh-nam-va-ba-pancattaya-sutta\\\/\\\" rel=\\\"bookmark\\\">Kinh Trung B\\u1ed9 ENG 102 Kinh N\\u0103m V\\u00e0 Ba (Pancattaya sutta)<\\\/a><\\\/li><li class=\\\"entry-title\\\"><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/22\\\/mn-102-panca-t-taya-sutta%e1%b9%83\\\/\\\" rel=\\\"bookmark\\\">MN 102: Pa\\u00f1ca-t-Taya 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-nam-va-ba\\\/#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-102-kinh-devadaha\\\/\\\" rel=\\\"bookmark\\\">To\\u00e1t y\\u1ebfu Trung b\\u1ed9 102 : Kinh Devadaha<\\\/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-47adc82\" data-id=\"47adc82\" 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-65094543 elementor-widget elementor-widget-text-editor\" data-id=\"65094543\" 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\/>III. Upari Pa\u1e47\u1e47\u0101sa<br\/>1. Devadaha Vagga<\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\">The Middle Length Sayings<br\/>III. The Final Fifty Discourses<br\/>1. The Devadaha Division<\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\"><a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/mn\/idx_majjhima_nikaya_3.htm#p102\">Sutta 102<\/a><\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\">Pa\u00f1ca-t-Taya 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=\"pg15\"><span class=\"f2 g\"><b>[15]<\/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.102.pali.bd.htm#p1\">1<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/chlm\/mn\/mn.102.chlm.sbb.htm#p1\">chlm<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/mnl\/mn\/mn.102.upal.mnl.htm#p1\">upal<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/ati\/mn\/mn.102.than.ati.htm#p1\">than<\/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;There are, monks, some recluses and brahmans<span class=\"f1\"><sup>[<a id=\"fn2\" href=\"#n2\">2<\/a>]<\/sup><\/span> who,<br\/>conjecturing about the future,<span class=\"f1\"><sup>[<a id=\"fn3\" href=\"#n3\">3<\/a>]<\/sup><\/span><br\/>speculating about the future,<br\/>in many a figure<br\/>maintain assertions concerning the future.<span class=\"f1\"><sup>[<a id=\"fn4\" href=\"#n4\">4<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\"><b>[1]<\/b> Some maintain<span class=\"f1\"><sup>[<a id=\"fn5\" href=\"#n5\">5<\/a>]<\/sup><\/span> that after dying<br\/>the self, unimpaired,<span class=\"f1\"><sup>[<a id=\"fn6\" href=\"#n6\">6<\/a>]<\/sup><\/span> perceives.<span class=\"f1\"><sup>[<a id=\"fn7\" href=\"#n7\">7<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\"><b>[2]<\/b> Some maintain<span class=\"f1\"><sup>[<a id=\"fn8\" href=\"#n8\">8<\/a>]<\/sup><\/span> that after dying<br\/>the self, unimpaired, does not perceive.<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><b>[3]<\/b> Some maintain<span class=\"f1\"><sup>[<a id=\"fn9\" href=\"#n9\">9<\/a>]<\/sup><\/span> that after dying<br\/>the self, unimpaired, neither perceives nor does not perceive.<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><b>[4]<\/b> They lay down<span class=\"f1\"><sup>[<a id=\"fn10\" href=\"#n10\">10<\/a>]<\/sup><\/span> the cutting off,<br\/>the destruction,<br\/>the <a id=\"pg16\"><span class=\"f2 g\"><b>[16]<\/b><\/span><\/a> disappearance<span class=\"f1\"><sup>[<a id=\"fn11\" href=\"#n11\">11<\/a>]<\/sup><\/span> of the essential being.<span class=\"f1\"><sup>[<a id=\"fn12\" href=\"#n12\">12<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\"><b>[5]<\/b> Or some maintain there is nibb\u0101na here and now.<span class=\"f1\"><sup>[<a id=\"fn13\" href=\"#n13\">13<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\"><b>[1 (1-3)]<\/b>Thus they lay down that after dying<br\/>the self, unimpaired, is existent.<span class=\"f1\"><sup>[<a id=\"fn14\" href=\"#n14\">14<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\"><b>[2 (4)]<\/b> Or they lay down the cutting off,<br\/>the destruction,<br\/>the disappearance of the essential being.<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><b>[3 (5)]<\/b> Or some maintain<br\/>that there is nibb\u0101na here and now.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus these (theories),<br\/>having been five<br\/>become three,<br\/>having been three become five.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This is the exposition of the three fives.<\/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<h4 class=\"ctr\">[1]<\/h4>\n\n\t\t\t\t\t<p class=\"f4\">As to this, monks,<br\/>those recluses and brahmans<br\/>who lay down that after dying<br\/>the self, unimpaired, perceives &#8211;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">these worthy recluses and brahmans<br\/>lay down that after dying<br\/>the self, perceiving and unimpaired,<br\/>has form;<span class=\"f1\"><sup>[<a id=\"fn15\" href=\"#n15\">15<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">or these worthy recluses and brahmans<br\/>lay down that after dying<br\/>the self, perceiving and unimpaired,<br\/>has not form;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">or these worthy recluses and brahmans<br\/>lay down that after dying<br\/>the self, perceiving and unimpaired,<br\/>both has and has not form;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">or these worthy recluses and brahmans<br\/>lay down that after dying<br\/>the self, perceiving and unimpaired,<br\/>neither has nor has not form.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Or these worthy recluses and brahmans<br\/>lay down that after dying<br\/>the self, perceiving and unimpaired,<br\/>perceives unity;<span class=\"f1\"><sup>[<a id=\"fn16\" href=\"#n16\">16<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">or these worthy recluses and brahmans<br\/>lay down that after dying<br\/>the self, perceiving and unimpaired,<br\/>perceives diversity;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">or these worthy recluses and brahmans<br\/>lay down that after dying<br\/>the self, perceiving and unimpaired,<br\/>perceives the limited;<span class=\"f1\"><sup>[<a id=\"fn17\" href=\"#n17\">17<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">or these worthy recluses and brahmans<br\/>lay down that after dying<br\/>the self, perceiving and unimpaired,<br\/>perceives the immeasurable.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But some of these maintain<br\/>that this consciousness-device<span class=\"f1\"><sup>[<a id=\"fn18\" href=\"#n18\">18<\/a>]<\/sup><\/span><br\/>when gone beyond<br\/>is immeasurable,<br\/>imperturbable.<\/p>\n\n\t\t\t\t\t\t<div class=\"floatrpp wpx200 marl6\">\n\t\t\t\t\t\t\t<p>&#8220;Tath\u0101gata&#8221; There is no distinction in the spoken word that indicates a proper noun. &#8220;Tath\u0101gata&#8221; can (and should) be heard both as the Buddha referring to himself and the Buddha instructing the bhikkhus as to what is to be done for one to become one who gets it (&#8220;Tath\u0101gata&#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=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, monks, the Tath\u0101gata comprehends<br\/>that there are those worthy recluses and brahmans<br\/>who lay down that after dying<br\/>the self, unimpaired, perceives;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">and that these worthy recluses and brahmans<br\/>either lay down that after dying<br\/>the self, perceiving and unimpaired,<br\/>has form;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">or these worthy recluses and brahmans<br\/>lay down that after dying<br\/>the self, perceiving and unimpaired,<br\/>has not form;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">or these worthy recluses and brahmans<br\/>lay down that after dying<br\/>the self, perceiving and unimpaired,<br\/>both has and has not form;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">or these worthy recluses and brahmans<br\/>lay down that after dying<br\/>the self, perceiving and unimpaired,<br\/>neither has nor has not form.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Or these worthy recluses and brahmans<br\/>lay down that after dying<br\/>the self, perceiving and unimpaired,<br\/>perceives unity;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">or these worthy recluses and brahmans<br\/>lay down that after dying<br\/>the self, perceiving and unimpaired,<br\/>perceives diversity;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">or these worthy recluses and brahmans<br\/>lay down that after dying<br\/>the self, perceiving and unimpaired,<br\/>perceives the limited;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">or these worthy recluses and brahmans<br\/>lay down that after dying<br\/>the self, perceiving and unimpaired,<br\/>perceives the immeasurable.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Or (he comprehends) which of these (forms of) perception<br\/>is pointed out <a id=\"pg17\"><span class=\"f2 g\"><b>[17]<\/b><\/span><\/a> as absolutely pure,<br\/>the highest,<br\/>the best,<br\/>the pre-eminent:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">whether perception of fine-materiality,<span class=\"f1\"><sup>[<a id=\"fn19\" href=\"#n19\">19<\/a>]<\/sup><\/span><br\/>perception of immateriality,<span class=\"f1\"><sup>[<a id=\"fn20\" href=\"#n20\">20<\/a>]<\/sup><\/span><br\/>perception of unity<br\/>or perception of diversity.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;There is no-thing,&#8217;<span class=\"f1\"><sup>[<a id=\"fn21\" href=\"#n21\">21<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">some maintain that the plane of no-thing-ness<br\/>is immeasurable,<br\/>imperturbable.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Knowing that what is constructed<span class=\"f1\"><sup>[<a id=\"fn22\" href=\"#n22\">22<\/a>]<\/sup><\/span><br\/>is gross-material,<span class=\"f1\"><sup>[<a id=\"fn23\" href=\"#n23\">23<\/a>]<\/sup><\/span><br\/>but that there is this<br\/>that is the stopping of the constructions,<span class=\"f1\"><sup>[<a id=\"fn24\" href=\"#n24\">24<\/a>]<\/sup><\/span><br\/>the Tath\u0101gata,<br\/>seeing the escape from it,<span class=\"f1\"><sup>[<a id=\"fn25\" href=\"#n25\">25<\/a>]<\/sup><\/span><br\/>has gone beyond it.<\/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<h4 class=\"ctr\">[2]<\/h4>\n\n\t\t\t\t\t<p class=\"f4\">As to this, monks,<br\/>those recluses and brahmans<br\/>who lay down that after dying<br\/>the self, unimpaired, does not perceive &#8211;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">these worthy recluses and brahmans<br\/>lay down that after dying<br\/>the self, not perceiving and unimpaired,<br\/>has form;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">or these worthy recluses and brahmans<br\/>lay down that after dying<br\/>the self, not perceiving and unimpaired,<br\/>has not form;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">or these worthy recluses and brahmans<br\/>lay down that after dying<br\/>the self, not perceiving and unimpaired,<br\/>both has and has not form;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">or these worthy recluses and brahmans<br\/>lay down that after dying<br\/>the self, not perceiving and unimpaired,<br\/>neither has nor has not form.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, monks,<br\/>some revile those recluses and brahmans<br\/>who lay down that after dying<br\/>the self perceives and is unimpaired.<\/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\">They say,<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Perception is an ill,<br\/>perception is an imposthume,<br\/>perception is a barb;<br\/>this is the real,<br\/>this the excellent,<br\/>that is to say non-perception.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, monks,<br\/>the Tath\u0101gata comprehends<br\/>that there are those recluses and brahmans<br\/>who lay down that after dying<br\/>the self, unimpaired, does not perceive;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">and that these recluses and brahmans<br\/>either lay down that after dying<br\/>the self, not perceiving and unimpaired,<br\/>has form;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">or these worthy recluses and brahmans<br\/>lay down that after dying<br\/>the self, not perceiving and unimpaired,<br\/>has not form;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">or these worthy recluses and brahmans<br\/>lay down that after dying<br\/>the self, not perceiving and unimpaired,<br\/>both has and has not form;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">or these worthy recluses and brahmans<br\/>lay down that after dying<br\/>the self, not perceiving and unimpaired,<br\/>neither has nor has not form.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Monks, this situation does not occur<br\/>that any recluse or brahman could say:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Apart from material shape,<br\/>apart from feeling,<br\/>apart from perception,<br\/>apart from the habitual tendencies,<br\/>apart from consciousness,<br\/>I will lay <a id=\"pg18\"><span class=\"f2 g\"><b>[18]<\/b><\/span><\/a> down<br\/>a coming<br\/>or a going<br\/>or a deceasing<br\/>or an uprising<br\/>or expansion<br\/>or maturity.&#8217;<span class=\"f1\"><sup>[<a id=\"fn26\" href=\"#n26\">26<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Knowing that what is constructed<br\/>is gross-material,<br\/>but that there is this<br\/>that is the stopping of the constructions,<br\/>the Tath\u0101gata,<br\/>seeing the escape from it,<br\/>has gone beyond it.<\/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<h4 class=\"ctr\">[3]<\/h4>\n\n\t\t\t\t\t<p class=\"f4\">As to this, monks,<br\/>those recluses and brahmans<br\/>who lay down that after dying<br\/>the self, unimpaired, neither perceives nor does not perceive &#8211;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">these worthy recluses and brahmans<br\/>lay down that after dying<br\/>the self, neither perceiving nor not perceiving and unimpaired,<br\/>has form;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">or these worthy recluses and brahmans<br\/>lay down that after dying<br\/>the self, neither perceiving nor not perceiving and unimpaired,<br\/>has not form;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">or these worthy recluses and brahmans<br\/>lay down that after dying<br\/>the self, neither perceiving nor not perceiving and unimpaired,<br\/>both has and has not form;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">or these worthy recluses and brahmans<br\/>lay down that after dying<br\/>the self, neither perceiving nor not perceiving and unimpaired,<br\/>neither has nor has not form.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, monks,<br\/>some revile those recluses and brahmans<br\/>who lay down that after dying<br\/>the self perceives and is unimpaired,<br\/>and some also revile<br\/>those worthy recluses and brahmans<br\/>who lay down that after dying<br\/>the self, unimpaired, does not perceive.<\/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\">They say:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Perception is an ill,<br\/>an imposthume,<br\/>a barb;<br\/>lack of perception is confusion;<br\/>this is the real,<br\/>this the excellent,<br\/>that is to say<br\/>neithcr-perception-nor-non-perception.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, monks, the Tath\u0101gata comprehends<br\/>that there are those recluses and brahmans<br\/>who lay down that after dying<br\/>the self, unimpaired,<br\/>neither perceives nor does not perceive;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">and that these recluses and brahmans<br\/>lay down that after dying<br\/>the self, unimpaired,<br\/>neither perceiving nor not perceiving,<br\/>either has form;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">or these worthy recluses and brahmans<br\/>lay down that after dying<br\/>the self, unimpaired,<br\/>neither perceiving nor not perceiving,<br\/>has not form;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">or these worthy recluses and brahmans<br\/>lay down that after dying<br\/>the self, unimpaired,<br\/>neither perceiving nor not perceiving,<br\/>both has and has not form;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">or these worthy recluses and brahmans<br\/>lay down that after dying<br\/>the self, unimpaired,<br\/>neither perceiving nor not perceiving,<br\/>neither has nor has not form.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Yet whoever are the recluses and brahmans<br\/>who lay down the acquiring of this plane<br\/>merely through the activities<span class=\"f1\"><sup>[<a id=\"fn27\" href=\"#n27\">27<\/a>]<\/sup><\/span><br\/>of what is to be seen,<br\/>heard,<br\/>experienced,<br\/>cognised &#8211;<br\/>this is shown, monks,<br\/>as destructive to acquiring that plane.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">For it is not this plane, monks,<br\/>that is shown to be attainable<br\/>by attainments which have the constructions present;<br\/>this plane is shown, monks,<br\/>to be attainable<br\/>by attainments where no constructions remain.<span class=\"f1\"><sup>[<a id=\"fn28\" href=\"#n28\">28<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">Knowing that what is constructed<span class=\"f1\"><sup>[<a id=\"fn29\" href=\"#n29\">29<\/a>]<\/sup><\/span> is gross-material,<br\/>but that there is this<br\/>that is the stopping of the constructions,<br\/>the Tath\u0101gata,<br\/>seeing the escape from it,<br\/>has gone, beyond it.<\/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<h4 class=\"ctr\">[4]<\/h4>\n\n\t\t\t\t\t<p class=\"f4\">As to this, monks,<br\/>those recluses and brahmans<br\/>who lay down the cutting off,<br\/>the destruction,<br\/>the disappearance of the essential being &#8211;<br\/>as to this, monks,<br\/>some revile those recluses and brahmans<br\/>who lay down that after dying<br\/>the self, unimpaired, perceives;<br\/>and some also <a id=\"pg19\"><span class=\"f2 g\"><b>[19]<\/b><\/span><\/a> revile those worthy recluses and brahmans<br\/>who lay down that after dying<br\/>the self, unimpaired, does not perceive;<br\/>and some also revile those worthy recluses and brahmans<br\/>who lay down that after dying<br\/>the self, unimpaired, neither perceives nor does not perceive.<\/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 all these worthy recluses and brahmans<br\/>loftily maintain attachment<span class=\"f1\"><sup>[<a id=\"fn30\" href=\"#n30\">30<\/a>]<\/sup><\/span> itself,<br\/>saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;We will be such hereafter,<br\/>we will be such hereafter.&#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\">It is as though a merchant<br\/>who has gone out trading<br\/>should think,<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I will have this from there,<br\/>I will get this from that&#8217; &#8211;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">even so methinks<br\/>these worthy recluses and brahmans<br\/>are like the merchant<br\/>when they say,<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;We will be such hereafter,<br\/>we will be such hereafter.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, monks, the Tath\u0101gata comprehends:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Those worthy recluses and brahmans<br\/>who lay down the cutting off,<br\/>the destruction,<br\/>the disappearance<br\/>of the essential being,<br\/>these,<br\/>afraid of their own body,<br\/>loathing their own body,<br\/>simply keep running<br\/>and circling round<br\/>their own body.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Just as a dog<span class=\"f1\"><sup>[<a id=\"fn32\" href=\"#n32\">32<\/a>]<\/sup><\/span><br\/>that is tied by a leash<br\/>to a strong post<br\/>or stake<br\/>keeps running<br\/>and circling round<br\/>that post<br\/>or stake,<br\/>so do these worthy recluses and brahmans,<br\/>afraid of their own body,<br\/>loathing their own body,<br\/>simply keep running<br\/>and circling round<br\/>their own body.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Knowing that what is constructed<br\/>is gross-material,<br\/>but that there is this<br\/>that is the stopping of the constructions,<br\/>the Tath\u0101gata,<br\/>seeing the escape from it,<br\/>has gone beyond it.<\/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\">Whatever recluses and brahmans, monks,<br\/>conjecturing about the future,<br\/>speculating about the future,<br\/>in many a figure maintain assertions concerning the future,<br\/>all maintain precisely these five positions,<span class=\"f1\"><sup>[<a id=\"fn33\" href=\"#n33\">33<\/a>]<\/sup><\/span> or one of them.<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4 ctr c\">\u00a7<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">There are, monks,<br\/>some recluses and brahmans<br\/>who, conjecturing about the past,<br\/>speculating about the past,<br\/>in many a figure maintain assertions concerning the past.<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><b>[1]<\/b> Some maintain,<br\/>&#8216;Eternal is self and the world,<span class=\"f1\"><sup>[<a id=\"fn34\" href=\"#n34\">34<\/a>]<\/sup><\/span><br\/>this is indeed the truth,<br\/>all else is falsehood.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><b>[2]<\/b> Some maintain,<br\/>&#8216;Not eternal is self and the world,<span class=\"f1\"><sup>[<a id=\"fn35\" href=\"#n35\">35<\/a>]<\/sup><\/span><br\/>this is indeed the truth,<br\/>all else is falsehood.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><b>[3]<\/b> Some maintain,<br\/>&#8216;Both eternal and not eternal is self and the world<span class=\"f1\"><sup>[<a id=\"fn36\" href=\"#n36\">36<\/a>]<\/sup><\/span><br\/>this is indeed the truth,<br\/>all else is falsehood.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><b>[4]<\/b> Some maintain,<br\/><a id=\"pg20\"><span class=\"f2 g\"><b>[20]<\/b><\/span><\/a> &#8216;Neither eternal nor not eternal is self and the world<span class=\"f1\"><sup>[<a id=\"fn37\" href=\"#n37\">37<\/a>]<\/sup><\/span><br\/>this is indeed the truth,<br\/>all else is falsehood.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><b>[5]<\/b> Some maintain,<br\/>&#8216;Having an end is self and the world<span class=\"f1\"><sup>[<a id=\"fn38\" href=\"#n38\">38<\/a>]<\/sup><\/span><br\/>this is indeed the truth,<br\/>all else is falsehood.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><b>[6]<\/b> Some maintain,<br\/>&#8216;Not having an end is self and the world<br\/>this is indeed the truth,<br\/>all else is falsehood.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><b>[7]<\/b> Some maintain,<br\/>&#8216;Both having an end and not having an end is self and the world<br\/>this is indeed the truth,<br\/>all else is falsehood.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><b>[8]<\/b> Some maintain,<br\/>&#8216;Neither having an end nor not having an end is self and the world<br\/>this is indeed the truth,<br\/>all else is falsehood.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><b>[9]<\/b> Some maintain,<br\/>&#8216;Perceptive of unity is self and the world<br\/>this is indeed the truth,<br\/>all else is falsehood.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><b>[10]<\/b> Some maintain,<br\/>&#8216;Perceptive of diversity is self and the world<br\/>this is indeed the truth,<br\/>all else is falsehood.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><b>[11]<\/b> Some maintain,<br\/>&#8216;Perceptive of the limited is self and the world<br\/>this is indeed the truth,<br\/>all else is falsehood.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><b>[12]<\/b> Some maintain,<br\/>&#8216;Perceptive of the immeasurable is self and the world<br\/>this is indeed the truth,<br\/>all else is falsehood.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><b>[13]<\/b> Some maintain,<br\/>&#8216;Exclusively happy is self and the world<span class=\"f1\"><sup>[<a id=\"fn39\" href=\"#n39\">39<\/a>]<\/sup><\/span><br\/>this is indeed the truth,<br\/>all else is falsehood.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><b>[14]<\/b> Some maintain,<br\/>&#8216;Exclusively sorrowful is self and the world<br\/>this is indeed the truth,<br\/>all else is falsehood.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><b>[15]<\/b> Some maintain,<br\/>&#8216;Happy and sorrowful is self and the world<br\/>this is indeed the truth,<br\/>all else is falsehood.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><b>[16]<\/b> Some maintain,<br\/>&#8216;Not sorrowful nor happy is self and the world<br\/>this is indeed the truth,<br\/>all else is falsehood.&#8217;<\/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\">Monks, as for those 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;Eternal is self and the world,<br\/>this is indeed the truth,<br\/>all else is falsehood&#8217; &#8211;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">this situation cannot occur<br\/>that, apart from faith,<br\/>apart from inclination,<br\/>apart from tradition,<br\/>apart from consideration of reasons,<br\/>apart from reflection on<br\/>and approval of some view,<br\/>knowledge will become thoroughly pure for each one,<br\/>thoroughly cleansed.<span class=\"f1\"><sup>[<a id=\"fn40\" href=\"#n40\">40<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, monks, knowledge is not thoroughly pure for each one,<br\/>not thoroughly cleansed,<br\/>even that mere fraction of knowledge<br\/>that these worthy recluses and brahmans thoroughly cleanse,<br\/>even that is pointed out as grasping<br\/>on the part of these worthy recluses and brahmans.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Knowing that what is constructed is gross-material,<br\/>but that there is this<br\/>that is the stopping of the constructions,<br\/>the Tath\u0101gata,<br\/>seeing the escape from it,<br\/>has gone beyond it.<\/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\">Monks, as for those 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;Not eternal is self and the world,<br\/>this is indeed the truth,<br\/>all else is falsehood&#8217; &#8211;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">this situation cannot occur<br\/>that, apart from faith,<br\/>apart from inclination,<br\/>apart from tradition,<br\/>apart from consideration of reasons,<br\/>apart from reflection on<br\/>and approval of some view,<br\/>knowledge will become thoroughly pure for each one,<br\/>thoroughly cleansed.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, monks, knowledge is not thoroughly pure for each one,<br\/>not thoroughly cleansed,<br\/>even that mere fraction of knowledge<br\/>that these worthy recluses and brahmans thoroughly cleanse,<br\/>even that is pointed out as grasping<br\/>on the part of these worthy recluses and brahmans.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Knowing that what is constructed is gross-material,<br\/>but that there is this<br\/>that is the stopping of the constructions,<br\/>the Tath\u0101gata,<br\/>seeing the escape from it,<br\/>has gone beyond it.<\/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\">Monks, as for those 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;Both eternal and not eternal,<br\/>this is indeed the truth,<br\/>all else is falsehood&#8217; &#8211;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">this situation cannot occur<br\/>that, apart from faith,<br\/>apart from inclination,<br\/>apart from tradition,<br\/>apart from consideration of reasons,<br\/>apart from reflection on<br\/>and approval of some view,<br\/>knowledge will become thoroughly pure for each one,<br\/>thoroughly cleansed.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, monks, knowledge is not thoroughly pure for each one,<br\/>not thoroughly cleansed,<br\/>even that mere fraction of knowledge<br\/>that these worthy recluses and brahmans thoroughly cleanse,<br\/>even that is pointed out as grasping<br\/>on the part of these worthy recluses and brahmans.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Knowing that what is constructed is gross-material,<br\/>but that there is this<br\/>that is the stopping of the constructions,<br\/>the Tath\u0101gata,<br\/>seeing the escape from it,<br\/>has gone beyond it.<\/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\">Monks, as for those 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;Neither eternal nor not eternal is self and the world,<br\/>this is indeed the truth,<br\/>all else is falsehood&#8217; &#8211;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">this situation cannot occur<br\/>that, apart from faith,<br\/>apart from inclination,<br\/>apart from tradition,<br\/>apart from consideration of reasons,<br\/>apart from reflection on<br\/>and approval of some view,<br\/>knowledge will become thoroughly pure for each one,<br\/>thoroughly cleansed.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, monks, knowledge is not thoroughly pure for each one,<br\/>not thoroughly cleansed,<br\/>even that mere fraction of knowledge<br\/>that these worthy recluses and brahmans thoroughly cleanse,<br\/>even that is pointed out as grasping<br\/>on the part of these worthy recluses and brahmans.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Knowing that what is constructed is gross-material,<br\/>but that there is this<br\/>that is the stopping of the constructions,<br\/>the Tath\u0101gata,<br\/>seeing the escape from it,<br\/>has gone beyond it.<\/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\">Monks, as for those 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;Having an end is self and the world,<br\/>this is indeed the truth,<br\/>all else is falsehood&#8217; &#8211;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">this situation cannot occur<br\/>that, apart from faith,<br\/>apart from inclination,<br\/>apart from tradition,<br\/>apart from consideration of reasons,<br\/>apart from reflection on<br\/>and approval of some view,<br\/>knowledge will become thoroughly pure for each one,<br\/>thoroughly cleansed.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, monks, knowledge is not thoroughly pure for each one,<br\/>not thoroughly cleansed,<br\/>even that mere fraction of knowledge<br\/>that these worthy recluses and brahmans thoroughly cleanse,<br\/>even that is pointed out as grasping<br\/>on the part of these worthy recluses and brahmans.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Knowing that what is constructed is gross-material,<br\/>but that there is this<br\/>that is the stopping of the constructions,<br\/>the Tath\u0101gata,<br\/>seeing the escape from it,<br\/>has gone beyond it.<\/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\">Monks, as for those 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;Not having an end is self and the world,<br\/>this is indeed the truth,<br\/>all else is falsehood&#8217; &#8211;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">this situation cannot occur<br\/>that, apart from faith,<br\/>apart from inclination,<br\/>apart from tradition,<br\/>apart from consideration of reasons,<br\/>apart from reflection on<br\/>and approval of some view,<br\/>knowledge will become thoroughly pure for each one,<br\/>thoroughly cleansed.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, monks, knowledge is not thoroughly pure for each one,<br\/>not thoroughly cleansed,<br\/>even that mere fraction of knowledge<br\/>that these worthy recluses and brahmans thoroughly cleanse,<br\/>even that is pointed out as grasping<br\/>on the part of these worthy recluses and brahmans.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Knowing that what is constructed is gross-material,<br\/>but that there is this<br\/>that is the stopping of the constructions,<br\/>the Tath\u0101gata,<br\/>seeing the escape from it,<br\/>has gone beyond it.<\/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\">Monks, as for those 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;Both having and not having an end is self and the world,<br\/>this is indeed the truth,<br\/>all else is falsehood&#8217; &#8211;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">this situation cannot occur<br\/>that, apart from faith,<br\/>apart from inclination,<br\/>apart from tradition,<br\/>apart from consideration of reasons,<br\/>apart from reflection on<br\/>and approval of some view,<br\/>knowledge will become thoroughly pure for each one,<br\/>thoroughly cleansed.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, monks, knowledge is not thoroughly pure for each one,<br\/>not thoroughly cleansed,<br\/>even that mere fraction of knowledge<br\/>that these worthy recluses and brahmans thoroughly cleanse,<br\/>even that is pointed out as grasping<br\/>on the part of these worthy recluses and brahmans.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Knowing that what is constructed is gross-material,<br\/>but that there is this<br\/>that is the stopping of the constructions,<br\/>the Tath\u0101gata,<br\/>seeing the escape from it,<br\/>has gone beyond it.<\/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\">Monks, as for those 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;Neither having an end nor not having an end is self and the world,<br\/>this is indeed the truth,<br\/>all else is falsehood&#8217; &#8211;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">this situation cannot occur<br\/>that, apart from faith,<br\/>apart from inclination,<br\/>apart from tradition,<br\/>apart from consideration of reasons,<br\/>apart from reflection on<br\/>and approval of some view,<br\/>knowledge will become thoroughly pure for each one,<br\/>thoroughly cleansed.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, monks, knowledge is not thoroughly pure for each one,<br\/>not thoroughly cleansed,<br\/>even that mere fraction of knowledge<br\/>that these worthy recluses and brahmans thoroughly cleanse,<br\/>even that is pointed out as grasping<br\/>on the part of these worthy recluses and brahmans.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Knowing that what is constructed is gross-material,<br\/>but that there is this<br\/>that is the stopping of the constructions,<br\/>the Tath\u0101gata,<br\/>seeing the escape from it,<br\/>has gone beyond it.<\/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\">Monks, as for those 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;Conscious of <a id=\"pg21\"><span class=\"f2 g\"><b>[21]<\/b><\/span><\/a> unity is self and the world,<br\/>this is indeed the truth,<br\/>all else is falsehood&#8217; &#8211;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">this situation cannot occur<br\/>that, apart from faith,<br\/>apart from inclination,<br\/>apart from tradition,<br\/>apart from consideration of reasons,<br\/>apart from reflection on<br\/>and approval of some view,<br\/>knowledge will become thoroughly pure for each one,<br\/>thoroughly cleansed.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, monks, knowledge is not thoroughly pure for each one,<br\/>not thoroughly cleansed,<br\/>even that mere fraction of knowledge<br\/>that these worthy recluses and brahmans thoroughly cleanse,<br\/>even that is pointed out as grasping<br\/>on the part of these worthy recluses and brahmans.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Knowing that what is constructed is gross-material,<br\/>but that there is this<br\/>that is the stopping of the constructions,<br\/>the Tath\u0101gata,<br\/>seeing the escape from it,<br\/>has gone beyond it.<\/p>\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\">Monks, as for those 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;Conscious of diversity is self and the world,<br\/>this is indeed the truth,<br\/>all else is falsehood&#8217; &#8211;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">this situation cannot occur<br\/>that, apart from faith,<br\/>apart from inclination,<br\/>apart from tradition,<br\/>apart from consideration of reasons,<br\/>apart from reflection on<br\/>and approval of some view,<br\/>knowledge will become thoroughly pure for each one,<br\/>thoroughly cleansed.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, monks, knowledge is not thoroughly pure for each one,<br\/>not thoroughly cleansed,<br\/>even that mere fraction of knowledge<br\/>that these worthy recluses and brahmans thoroughly cleanse,<br\/>even that is pointed out as grasping<br\/>on the part of these worthy recluses and brahmans.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Knowing that what is constructed is gross-material,<br\/>but that there is this<br\/>that is the stopping of the constructions,<br\/>the Tath\u0101gata,<br\/>seeing the escape from it,<br\/>has gone beyond it.<\/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\">Monks, as for those 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;Conscious of the limited is self and the world,<br\/>this is indeed the truth,<br\/>all else is falsehood&#8217; &#8211;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">this situation cannot occur<br\/>that, apart from faith,<br\/>apart from inclination,<br\/>apart from tradition,<br\/>apart from consideration of reasons,<br\/>apart from reflection on<br\/>and approval of some view,<br\/>knowledge will become thoroughly pure for each one,<br\/>thoroughly cleansed.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, monks, knowledge is not thoroughly pure for each one,<br\/>not thoroughly cleansed,<br\/>even that mere fraction of knowledge<br\/>that these worthy recluses and brahmans thoroughly cleanse,<br\/>even that is pointed out as grasping<br\/>on the part of these worthy recluses and brahmans.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Knowing that what is constructed is gross-material,<br\/>but that there is this<br\/>that is the stopping of the constructions,<br\/>the Tath\u0101gata,<br\/>seeing the escape from it,<br\/>has gone beyond it.<\/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\">Monks, as for those 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;Conscious of the immeasurable is self and the world,<br\/>this is indeed the truth,<br\/>all else is falsehood&#8217; &#8211;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">this situation cannot occur<br\/>that, apart from faith,<br\/>apart from inclination,<br\/>apart from tradition,<br\/>apart from consideration of reasons,<br\/>apart from reflection on<br\/>and approval of some view,<br\/>knowledge will become thoroughly pure for each one,<br\/>thoroughly cleansed.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, monks, knowledge is not thoroughly pure for each one,<br\/>not thoroughly cleansed,<br\/>even that mere fraction of knowledge<br\/>that these worthy recluses and brahmans thoroughly cleanse,<br\/>even that is pointed out as grasping<br\/>on the part of these worthy recluses and brahmans.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Knowing that what is constructed is gross-material,<br\/>but that there is this<br\/>that is the stopping of the constructions,<br\/>the Tath\u0101gata,<br\/>seeing the escape from it,<br\/>has gone beyond it.<\/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\">Monks, as for those 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;Exclusively happy is self and the world,<br\/>this is indeed the truth,<br\/>all else is falsehood&#8217; &#8211;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">this situation cannot occur<br\/>that, apart from faith,<br\/>apart from inclination,<br\/>apart from tradition,<br\/>apart from consideration of reasons,<br\/>apart from reflection on<br\/>and approval of some view,<br\/>knowledge will become thoroughly pure for each one,<br\/>thoroughly cleansed.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, monks, knowledge is not thoroughly pure for each one,<br\/>not thoroughly cleansed,<br\/>even that mere fraction of knowledge<br\/>that these worthy recluses and brahmans thoroughly cleanse,<br\/>even that is pointed out as grasping<br\/>on the part of these worthy recluses and brahmans.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Knowing that what is constructed is gross-material,<br\/>but that there is this<br\/>that is the stopping of the constructions,<br\/>the Tath\u0101gata,<br\/>seeing the escape from it,<br\/>has gone beyond it.<\/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\">Monks, as for those 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;Exclusively sorrowful is self and the world,<br\/>this is indeed the truth,<br\/>all else is falsehood&#8217; &#8211;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">this situation cannot occur<br\/>that, apart from faith,<br\/>apart from inclination,<br\/>apart from tradition,<br\/>apart from consideration of reasons,<br\/>apart from reflection on<br\/>and approval of some view,<br\/>knowledge will become thoroughly pure for each one,<br\/>thoroughly cleansed.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, monks, knowledge is not thoroughly pure for each one,<br\/>not thoroughly cleansed,<br\/>even that mere fraction of knowledge<br\/>that these worthy recluses and brahmans thoroughly cleanse,<br\/>even that is pointed out as grasping<br\/>on the part of these worthy recluses and brahmans.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Knowing that what is constructed is gross-material,<br\/>but that there is this<br\/>that is the stopping of the constructions,<br\/>the Tath\u0101gata,<br\/>seeing the escape from it,<br\/>has gone beyond it.<\/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\">Monks, as for those 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;Happy and sorrowful is self and the world,<br\/>this is indeed the truth,<br\/>all else is falsehood&#8217; &#8211;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">this situation cannot occur<br\/>that, apart from faith,<br\/>apart from inclination,<br\/>apart from tradition,<br\/>apart from consideration of reasons,<br\/>apart from reflection on<br\/>and approval of some view,<br\/>knowledge will become thoroughly pure for each one,<br\/>thoroughly cleansed.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, monks, knowledge is not thoroughly pure for each one,<br\/>not thoroughly cleansed,<br\/>even that mere fraction of knowledge<br\/>that these worthy recluses and brahmans thoroughly cleanse,<br\/>even that is pointed out as grasping<br\/>on the part of these worthy recluses and brahmans.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Knowing that what is constructed is gross-material,<br\/>but that there is this<br\/>that is the stopping of the constructions,<br\/>the Tath\u0101gata,<br\/>seeing the escape from it,<br\/>has gone beyond it.<\/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\">Monks, as for those 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;Not sorrowful nor happy is self and the world,<br\/>this is indeed the truth,<br\/>all else is falsehood&#8217; &#8211;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">this situation cannot occur<br\/>that, apart from faith,<br\/>apart from inclination,<br\/>apart from tradition,<br\/>apart from consideration of reasons,<br\/>apart from reflection on<br\/>and approval of some view,<br\/>knowledge will become thoroughly pure for each one,<br\/>thoroughly cleansed.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, monks, knowledge is not thoroughly pure for each one,<br\/>not thoroughly cleansed,<br\/>even that mere fraction of knowledge<br\/>that these worthy recluses and brahmans thoroughly cleanse,<br\/>even that is pointed out as grasping<br\/>on the part of these worthy recluses and brahmans.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Knowing that what is constructed is gross-material,<br\/>but that there is this<br\/>that is the stopping of the constructions,<br\/>the Tath\u0101gata,<br\/>seeing the escape from it,<br\/>has gone beyond it.<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4 ctr c\">\u00a7<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In this case,<span class=\"f1\"><sup>[<a id=\"fn41\" href=\"#n41\">41<\/a>]<\/sup><\/span> monks, some recluse or brahman<br\/>by casting out speculation concerning the past<br\/>and by casting out speculation concerning the future,<br\/>by not throughout fixing his mind on the fetters of the senses,<br\/>entering on the rapture of aloofness,<span class=\"f1\"><sup>[<a id=\"fn42\" href=\"#n42\">42<\/a>]<\/sup><\/span><br\/>abides therein.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He thinks,<\/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\/>entering on the rapture of aloofness<br\/>I am abiding therein.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But if that rapture of aloofness of his<br\/>is stopped,<span class=\"f1\"><sup>[<a id=\"fn43\" href=\"#n43\">43<\/a>]<\/sup><\/span><br\/>from the stopping of the rapture of aloofness<br\/>sorrow arises;<br\/>from the stopping of sorrow,<br\/>the rapture of aloofness arises.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As, monks,<br\/>the heat of the sun<br\/>suffuses whatever the shade quits,<br\/>as the shade suffuses whatever the heat of the sun quits,<br\/>even so, monks,<br\/>from the stopping of the rapture of aloofness,<br\/>sorrow arises;<br\/>from the stopping of sorrow,<br\/>the rapture of aloofness arises.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, monks,<br\/>the Tath\u0101gata comprehends:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This worthy recluse or brahman<br\/>by casting out speculation concerning the past<br\/>and by casting out speculation concerning the future,<br\/>by not throughout fixing his mind on the fetters of the senses,<br\/>entering on the rapture of aloofness,<br\/>abides therein.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He thinks,<\/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\/>entering on the rapture of aloofness<br\/>I am abiding therein.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But if that rapture of aloofness of his<br\/>is stopped,<br\/>from the stopping of the rapture of aloofness<br\/>sorrow arises;<br\/>from the stopping of sorrow,<br\/>the rapture of aloofness arises.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As, monks,<br\/>the heat of the sun<br\/>suffuses whatever the shade quits,<br\/>as the shade suffuses whatever the heat of the sun quits,<br\/>even so, monks,<br\/>from the stopping of the rapture of aloofness,<br\/>sorrow arises;<br\/><a id=\"pg22\"><span class=\"f2 g\"><b>[22]<\/b><\/span><\/a> from the stopping of sorrow,<br\/>the rapture of aloofness arises.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Knowing that what is constructed is gross-material,<br\/>but that there is this<br\/>that is the stopping of the constructions,<br\/>the Tath\u0101gata,<br\/>seeing the escape from it,<br\/>has gone beyond it.<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4 ctr c\">\u00a7<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But in this case, monks,<br\/>some recluse or brahman<br\/>by casting out speculation concerning the past<br\/>and by casting out speculation concerning the future,<br\/>by not throughout fixing his mind on the fetters of the senses,<br\/>by passing beyond the rapture of aloofness,<br\/>entering on spiritual happiness,<span class=\"f1\"><sup>[<a id=\"fn44\" href=\"#n44\">44<\/a>]<\/sup><\/span><br\/>abides therein.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He thinks:<\/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\/>entering on spiritual happiness<br\/>I am abiding therein.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But if that spiritual happiness of his is stopped,<br\/>from the stopping of spiritual happiness<br\/>there arises the rapture of aloofness;<br\/>from the stopping of the rapture of aloofness<br\/>spiritual happiness arises.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As, monks,<br\/>the heat of the sun<br\/>suffuses whatever the shade quits,<br\/>as the shade suffuses whatever the heat of the sun quits,<br\/>even so, monks,<br\/>from the stopping of spiritual happiness<br\/>there arises the rapture of aloofness;<br\/>from the stopping of the rapture of aloofness<br\/>spiritual happiness arises.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, monks,<br\/>the Tath\u0101gata comprehends:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This worthy recluse or brahman,by casting out speculation concerning the past<br\/>and by casting out speculation concerning the future,<br\/>by not throughout fixing his mind on the fetters of the senses,<br\/>by passing beyond the rapture of aloofness,<br\/>entering on spiritual happiness,<br\/>abides therein.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He thinks:<\/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\/>entering on spiritual happiness<br\/>I am abiding therein.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But if that spiritual happiness of his is stopped,<br\/>from the stopping of spiritual happiness<br\/>there arises the rapture of aloofness;<br\/>from the stopping of the rapture of aloofness<br\/>spiritual happiness arises.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As, monks,<br\/>the heat of the sun<br\/>suffuses whatever the shade quits,<br\/>as the shade suffuses whatever the heat of the sun quits,<br\/>even so, monks,<br\/>from the stopping of spiritual happiness<br\/>there arises the rapture of aloofness;<br\/>from the stopping of the rapture of aloofness<br\/>spiritual happiness arises.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Knowing that what is constructed is gross-material,<br\/>but that there is this<br\/>that is the stopping of the constructions,<br\/>the Tath\u0101gata,<br\/>seeing the escape from it,<br\/>has gone beyond it.<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4 ctr c\">\u00a7<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In this case, monks,<br\/>some recluse or brahman<br\/>by casting out speculation concerning the past<br\/>and by casting out speculation concerning the future,<br\/>by not fixing his mind throughout on the fetters of the senses,<br\/>by passing beyond the rapture of aloofness,<br\/>by passing beyond spiritual happiness,<br\/>entering on feeling that is neither painful nor pleasant,<span class=\"f1\"><sup>[<a id=\"fn45\" href=\"#n45\">45<\/a>]<\/sup><\/span> abides therein.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He thinks:<\/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\/>entering on feeling that is neither painful nor pleasant<br\/>I am abiding therein.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But if that feeling of his<br\/>that is neither painful nor pleasant is stopped,<br\/>from the stopping of the feeling that is neither painful nor pleasant<br\/>there arises spiritual happiness;<br\/>from the stopping of spiritual happiness<br\/>there arises a feeling that is neither painful nor pleasant.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As, <a id=\"pg23\"><span class=\"f2 g\"><b>[23]<\/b><\/span><\/a> monks,<br\/>the heat of the sun<br\/>suffuses whatever the shade quits,<br\/>as the shade suffuses whatever the heat of the sun quits,<br\/>even so, monks,<br\/>from the stopping of feeling that is neither painful nor pleasant<br\/>there arises spiritual happiness;<br\/>from the stopping of spiritual happiness<br\/>feeling that is neither painful nor pleasant arises.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, monks, the Tath\u0101gata comprehends:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This worthy recluse or brahman<br\/>by casting out speculation concerning the past<br\/>and by casting out speculation concerning the future,<br\/>by not fixing his mind throughout on the fetters of the senses,<br\/>by passing beyond the rapture of aloofness,<br\/>by passing beyond spiritual happiness,<br\/>entering on feeling that is neither painful nor pleasant,<br\/>abides therein.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He thinks:<\/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\/>entering on feeling that is neither painful nor pleasant<br\/>I am abiding therein.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But if that feeling of his<br\/>that is neither painful nor pleasant is stopped,<br\/>from the stopping of the feeling that is neither painful nor pleasant<br\/>there arises spiritual happiness;<br\/>from the stopping of spiritual happiness<br\/>there arises a feeling that is neither painful nor pleasant.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As, the heat of the sun<br\/>suffuses whatever the shade quits,<br\/>as the shade suffuses whatever the heat of the sun quits,<br\/>even so, monks,<br\/>from the stopping of feeling that is neither painful nor pleasant<br\/>there arises spiritual happiness;<br\/>from the stopping of spiritual happiness<br\/>feeling that is neither painful nor pleasant arises.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Knowing that what is constructed is gross-material,<br\/>but that there is this<br\/>that is the stopping of the constructions,<br\/>the Tath\u0101gata,<br\/>seeing the escape from it,<br\/>has gone beyond it.<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4 ctr c\">\u00a7<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But in this case, monks,<br\/>some recluse or brahman,<br\/>by casting out speculation concerning the past<br\/>and by casting out speculation concerning the future,<br\/>by not throughout fixing his mind on the fetters of the senses,<br\/>by passing beyond the rapture of aloofness,<br\/>by passing beyond spiritual happiness,<br\/>by passing beyond feeling that is neither painful nor pleasant,<br\/>beholds,<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Tranquil am I,<br\/>allayed am I,<br\/>without grasping am I.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, monks, the Tath\u0101gata comprehends:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This worthy recluse or brahman,<br\/>by casting out speculation concerning the past<br\/>and by casting out speculation concerning the future,<br\/>by not throughout fixing his mind on the fetters of the senses,<br\/>by passing beyond the rapture of aloofness,<br\/>by passing beyond spiritual happiness,<br\/>by passing beyond feeling that is neither painful nor pleasant,<br\/>beholds,<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Tranquil am I,<br\/>allayed am I,<br\/>without grasping am I.&#8217; \u2014<\/p>\n\n\t\t\t\t\t<p class=\"f4\">certainly this venerable one<br\/>maintains the very course<br\/>that is suitable for nibb\u0101na.<span class=\"f1\"><sup>[<a id=\"fn46\" href=\"#n46\">46<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">On the other hand,<br\/>that worthy recluse or brahman,<br\/>grasping,<br\/>either grasps after speculation concerning the past<span class=\"f1\"><sup>[<a id=\"fn47\" href=\"#n47\">47<\/a>]<\/sup><\/span><br\/>or, grasping,<br\/>grasps after speculation concerning the future<span class=\"f1\"><sup>[<a id=\"fn48\" href=\"#n48\">48<\/a>]<\/sup><\/span><br\/>or, grasping,<br\/>grasps after a fetter of the senses<br\/>or, grasping,<br\/>grasps after the rapture of aloofness<br\/>or, grasping,<br\/>grasps after spiritual happiness<br\/>or, grasping,<br\/>grasps after feeling that is neither painful nor pleasant.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And inasmuch as this venerable one beholds,<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Tranquil am I,<br\/>allayed am I,<br\/>without grasping am I,&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">this too is shown as a grasping<br\/>on the part of that <a id=\"pg24\"><span class=\"f2 g\"><b>[24]<\/b><\/span><\/a> worthy recluse or brahman.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Knowing that what is constructed is gross-material,<br\/>but that there is this<br\/>that is the stopping of the constructions,<br\/>the Tath\u0101gata,<br\/>seeing the escape from it,<br\/>has gone beyond it.<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4 ctr c\">\u00a7<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But now, monks,<br\/>this incomparable matchless path to peace<span class=\"f1\"><sup>[<a id=\"fn49\" href=\"#n49\">49<\/a>]<\/sup><\/span><br\/>was awakened to by the Tath\u0101gata,<br\/>that is to say,<br\/>having known the arising<br\/>and the setting<br\/>and the satisfaction<br\/>and the peril<br\/>of the six fields of sensory impingement<br\/>and the escape as it really is,<br\/>there is deliverance<br\/>without grasping.<span class=\"f1\"><sup>[<a id=\"fn50\" href=\"#n50\">50<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">And as, monks,<br\/>this incomparable matchless path to peace<br\/>was awakened to by the Tath\u0101gata,<br\/>that is to say,<br\/>having known the arising<br\/>and the setting<br\/>and the satisfaction<br\/>and the peril<br\/>of the six fields of sensory impingement<br\/>and the escape as it really is,<br\/>there is deliverance without grasping.&#8221;<\/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, these monks rejoiced in what the Lord had said.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Discourse on the Threefold Five<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<hr class=\"demi\"\/>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n1\" href=\"#fn1\">1<\/a>]<\/sup> This Discourse, an exposition of heretical views, should be read in conjunction with the <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/dn\/idx_digha_nikaya.htm#p1\">Brahmaj\u0101la-Suttanta<\/a> (to which the <i>Comy.<\/i> refers) and also with the <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/dn\/idx_digha_nikaya.htm#p15\">Mah\u0101nid\u0101na-Suttanta<\/a> \u00a723 <i>et seq.<\/i> (<i>D.<\/i> Stas. Nos. <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/dn\/idx_digha_nikaya.htm#p1\">1<\/a> and <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/dn\/idx_digha_nikaya.htm#p15\">15.<\/a>)<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n2\" href=\"#fn2\">2<\/a>]<\/sup> <i>MA.<\/i> iv. 5: recluses because they have gone forth, brahmans by birth; or, they are called &#8220;recluses&#8221; and &#8220;brahmans&#8221; by the world. So <i>sama\u1e47a-br\u0101hma\u1e47\u0101<\/i> should be translated either &#8220;recluses and brahmans&#8221; or &#8220;brahman recluses.&#8221; But since the phrase <i>sama\u1e47o v\u0101 br\u0101hma\u1e47o v\u0101<\/i> is found later in the Sta., I have chosen the former rendering.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n3\" href=\"#fn3\">3<\/a>]<\/sup> <i>aparantakappika,<\/i> or, &#8220;supposing there is a future.&#8221; On the two <i>kappas<\/i> of craving, <i>ta\u1e47h\u0101,<\/i> and views, <i>di\u1e6d\u1e6dhi,<\/i> see <i>Nd.<\/i> I. 112-113. The former is associated with thoughts of &#8220;mine,&#8221; the latter with false views about one&#8217;s own body (see below, p. 19), other false views and with taking up extreme views. <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.01.pali.bd.htm#pg30\"><i>D.<\/i> i. 30 <i>f.<\/i><\/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=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.01.pali.bd.htm#pg30\"><i>D.<\/i> i. 30,<\/a> which adds &#8220;on forty-four grounds.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n5\" href=\"#fn5\">5<\/a>]<\/sup> In sixteen ways, <i>MA.<\/i> iv. 16. For these see <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.01.pali.bd.htm#pg31\"><i>D.<\/i> i. 31.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n6\" href=\"#fn6\">6<\/a>]<\/sup> <i>aroga,<\/i> not ill, hale, healthy; but <i>MA.<\/i> iv. 16, <i>DA.<\/i> 119 give <i>nicca,<\/i> enduring, permanent. Rhys Davids, at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/dn\/dn.01.rhyt.pts.htm#pg44\"><i>Dial.<\/i> i. 44 <i>ff.,<\/i><\/a> translated as &#8220;not subject to decay.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n7\" href=\"#fn7\">7<\/a>]<\/sup> <i>sa\u00f1\u00f1in,<\/i> is perceptive, perceiving. I keep to this rather than to &#8220;consciousness&#8221; which Rhys Davids uses, because I use &#8220;perception&#8221; for <i>sa\u00f1\u00f1\u0101<\/i> (as one of the <i>khandha<\/i>) and &#8220;consciousness&#8221; for <i>vi\u00f1\u00f1\u0101\u1e47a<\/i> (also a <i>khandha,<\/i> etc.).<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n8\" href=\"#fn8\">8<\/a>]<\/sup> In eight ways, <i>MA.<\/i> iv. 16. For these see <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.01.pali.bd.htm#pg32\"><i>D.<\/i> i. 32.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n9\" href=\"#fn9\">9<\/a>]<\/sup> Also in eight ways, <i>MA.<\/i> iv. 16. For these see <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.01.pali.bd.htm#pg33\"><i>D.<\/i> i. 33.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n10\" href=\"#fn10\">10<\/a>]<\/sup> On seven grounds, see <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.01.pali.bd.htm#pg34\"><i>D.<\/i> i. 34-35.<\/a> <i>Brhad. Up.<\/i> II. 4. 12-14 states the problem of consciousness, <i>vij\u00f1\u0101na,<\/i> and the lack of it, in a clear manner. <i>Cf.<\/i> also <i>Ka\u1e6dha Up.<\/i> I. 1. 20: &#8220;there is doubt about a man who has &#8216;departed,&#8217; <i>prete,<\/i> some saying he is and others that he is not,&#8221; and see Radhakrishnan, <i>The Principal Upanishads,<\/i> p. 603.<\/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\/dn\/dn.01.pali.bd.htm#pg34\"><i>D.<\/i> i. 34;<\/a> on seven grounds. <i>MA.<\/i> iv. 16, <i>DA.<\/i> 120 say that these three terms are synonymous, but they gloss <i>vin\u0101sa<\/i> by <i>adassana<\/i> and <i>vibhava<\/i> by <i>bhavavigama.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n12\" href=\"#fn12\">12<\/a>]<\/sup> As at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.022.pali.bd.htm#pg140\"><i>M.<\/i> i. 140,<\/a> where this thesis was wrongly ascribed to Gotama.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n13\" href=\"#fn13\">13<\/a>]<\/sup> On five grounds. See <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.01.pali.bd.htm#pg36\"><i>D.<\/i> i. 36.<\/a> <i>MA.<\/i> iv. 17, <i>DA.<\/i> 121 say that this is the allaying of anguish in this very existence.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n14\" href=\"#fn14\">14<\/a>]<\/sup> <i>santa\u0271,<\/i> <i>i.e.<\/i> in reference to the three modes of consciousness.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n15\" href=\"#fn15\">15<\/a>]<\/sup> See <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.01.pali.bd.htm#pg31\"><i>D.<\/i> i. 31.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n16\" href=\"#fn16\">16<\/a>]<\/sup> See <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.01.pali.bd.htm#pg31\"><i>D.<\/i> i. 31.<\/a> <i>MA.<\/i> iv. 18, <i>DA.<\/i> 119 appear to refer this to the <i>sam\u0101patti,<\/i> the nine meditative attainments, while &#8220;diversity&#8221; or multiformity is incomplete attainment.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n17\" href=\"#fn17\">17<\/a>]<\/sup> <i>DA.<\/i> 119 refers &#8220;limited,&#8221; the small, <i>paritta,<\/i> and &#8220;the immeasurable&#8221; to the <i>kasi\u1e47a<\/i>-devices.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n18\" href=\"#fn18\">18<\/a>]<\/sup> <i>vi\u00f1\u00f1\u0101\u1e47akasi\u1e47a.<\/i> See <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.077.pali.bd.htm#pg14\"><i>M.<\/i> ii. 14-15,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/an\/10_tens\/an10.029.pali.bd.htm#pg60\"><i>A.<\/i> v. 60,<\/a> where each of the ten &#8220;devices&#8221; is to be understood in five ways, the fifth way being as &#8220;immeasurable.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n19\" href=\"#fn19\">19<\/a>]<\/sup> This refers to the fourth <i>jh\u0101na.<\/i> <i>Cf.<\/i> <i>Expos.<\/i> i. 210 <i>ff.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n20\" href=\"#fn20\">20<\/a>]<\/sup> This refers to the planes of infinite <i>\u0101k\u0101sa<\/i> and infinite consciousness, <i>MA.<\/i> iv. 18. <i>Cf.<\/i> <i>Expos.<\/i> i. 269 <i>ff.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n21\" href=\"#fn21\">21<\/a>]<\/sup> At <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/an\/10_tens\/an10.029.pali.bd.htm#pg63\"><i>A.<\/i> v. 63,<\/a> according to the perception of some beings this is the topmost perception.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n22\" href=\"#fn22\">22<\/a>]<\/sup> <i>MA.<\/i> iv. 19 says that all this &#8211; perception together with views &#8211; is constructed and formed by the coming together of conditions, <i>paccaya.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n23\" href=\"#fn23\">23<\/a>]<\/sup> <i>o\u1e37\u0101rika,<\/i> material, gross, coarse.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n24\" href=\"#fn24\">24<\/a>]<\/sup> <i>sa\u0271kh\u0101r\u0101,<\/i> or activities. This is nibb\u0101na, according to <i>MA.<\/i> iv. 19. At <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/sn\/04_salv\/sn04.36.011.pali.bd.htm#pg217\"><i>S.<\/i> iv. 217<\/a> the stopping of the <i>sa\u0271kh\u0101r\u0101,<\/i> is spoken of as gradual. See <i>M.L.S.<\/i> i. Intr., p. xxiv.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n25\" href=\"#fn25\">25<\/a>]<\/sup> <i>I.e.<\/i> from the compounded. On the stopping of whatever is the compounded being the escape from it, see <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.34.pali.bd.htm#pg275\"><i>D.<\/i> iii. 275,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/kd\/iti\/iti.pali.bd.htm#pg61\"><i>Iti.<\/i> p. 61,<\/a> and <i>cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/kd\/iti\/iti.pali.bd.htm#pg37\"><i>Iti.<\/i> p. 37,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/kd\/ud\/idx_ud.htm#p80\"><i>Ud.<\/i> 80.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n26\" href=\"#fn26\">26<\/a>]<\/sup> A statement ascribed at <i>MA.<\/i> iv. 20 to sophists, <i>vita\u1e47\u1e0dav\u0101d\u012b.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n27\" href=\"#fn27\">27<\/a>]<\/sup> <i>sa\u0271kh\u0101ramattena,<\/i> referring to <i>o\u1e37\u0101rika,<\/i> the gross or material <i>sa\u0271kh\u0101r\u0101,<\/i> <i>MA.<\/i> iv. 20. &#8220;This plane&#8221; is of course that of neither-perception-nor-not-perception.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n28\" href=\"#fn28\">28<\/a>]<\/sup> This plane is subtle, <i>sukhuma.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n29\" href=\"#fn29\">29<\/a>]<\/sup> <i>sa\u1e45khata.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n30\" href=\"#fn30\">30<\/a>]<\/sup> <i>\u0101satti,<\/i> sticking to, craving.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n31\" href=\"#fn31\">31<\/a>]<\/sup> A noble warrior or a brahman, <i>MA.<\/i> iv, 21.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n32\" href=\"#fn32\">32<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/sn\/03_kv\/sn03.22.099.pali.bd.htm#pg150\"><i>S.<\/i> iii. 150.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n33\" href=\"#fn33\">33<\/a>]<\/sup> <i>\u0101yatana,<\/i> here glossed at <i>MA.<\/i> iv. 22 by <i>k\u0101ra\u1e47\u0101ni.<\/i> Now, after having spoken of the 44 assertions concerning the future, the 18 concerning the past will be spoken of (beginning with the next paragraph).<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n34\" href=\"#fn34\">34<\/a>]<\/sup> <i>Cf.<\/i> <i>D.<\/i> i. <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.01.pali.bd.htm#pg13\">13,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.01.pali.bd.htm#pg43\">43;<\/a> the views of the Eternalists.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n35\" href=\"#fn35\">35<\/a>]<\/sup> The views of the Annihilationists.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n36\" href=\"#fn36\">36<\/a>]<\/sup> The views of the partial-eternalists, see <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.01.pali.bd.htm#pg17\"><i>D.<\/i> i. 17.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n37\" href=\"#fn37\">37<\/a>]<\/sup> The views of the &#8220;eel-wrigglers,&#8221; see <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.01.pali.bd.htm#pg24\"><i>D.<\/i> i. 24-27,<\/a> <i>P\u1e6ds<\/i> i. 155.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n38\" href=\"#fn38\">38<\/a>]<\/sup> See <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.01.pali.bd.htm#pg31\"><i>D.<\/i> i. 31.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n39\" href=\"#fn39\">39<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.079.pali.bd.htm#pg35\"><i>M.<\/i> ii. 35 <i>f.<\/i><\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n40\" href=\"#fn40\">40<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/sn\/02_nv\/idx_12_nidanasamyutta.htm#p68\"><i>S.<\/i> ii. 115<\/a> where the monk Mus\u012bla knew, apart from faith, etc., that &#8220;the stopping of becoming is nibbana,&#8221; and was classed among the arahants.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n41\" href=\"#fn41\">41<\/a>]<\/sup> <i>MA.<\/i> iv. 25 says that up to here the 62 views have been handed down in the <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/dn\/idx_digha_nikaya.htm#p1\">Brahmaj\u0101la<\/a>: the four eternalist views, the four partial-eternalist, the four about &#8220;end&#8221; and &#8220;no end,&#8221; the four eel-wrigglings, the two concerned with &#8220;attainment,&#8221; the sixteen views on the &#8220;perceiving&#8221; person, the eight on the non-perceiving person, the eight on the person who neither perceives nor does not perceive, the seven annihilationist views, and the five views of nibb\u0101na here and now. But in this Discourse (i.e. <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/mn\/idx_majjhima_nikaya_3.htm#p102\"><i>M.<\/i> Sta. 102<\/a>) views of &#8220;own body&#8221; are also spoken of (see <a href=\"#pg19\">above, p. 19<\/a>).<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n42\" href=\"#fn42\">42<\/a>]<\/sup> <i>paviveka\u0271 p\u012bti\u0271.<\/i> The rapture, <i>p\u012bti,<\/i> of the first two <i>jh\u0101na<\/i> in which it is an element.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n43\" href=\"#fn43\">43<\/a>]<\/sup> With the stopping of these two <i>jh\u0101na.<\/i><\/p>\n\n\t\t\t\t\t\t<div class=\"floatrpp wpx200 marl6\">\n\t\t\t\t\t\t\t<p><i>nir\u0101misa.<\/i> Nir = put down or cast out; \u0101misa = raw meat: not carnal.<\/p>\n\t\t\t\t\t\t\t<p><img loading=\"lazy\" decoding=\"async\" src=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/resources\/images\/king_of_ny_vrysm.gif\" width=\"38\" height=\"32\" alt=\"p.p. explains it all\"\/> <span class=\"f2\">\u2014 p.p.<\/span><\/p>\n\t\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n44\" href=\"#fn44\">44<\/a>]<\/sup> <i>I.e.<\/i> the third <i>jh\u0101na.<\/i> The word <i>nir\u0101misa,<\/i> as the opposite of the &#8220;physical,&#8221; is hard to translate here. In some contexts &#8220;ghostly&#8221; is not too far away from the meaning. Chalmers gives &#8220;bliss immaterial&#8221;; but I have used &#8220;immaterial&#8221; for <i>ar\u016bpa.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n45\" href=\"#fn45\">45<\/a>]<\/sup> The fourth <i>jh\u0101na.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n46\" href=\"#fn46\">46<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/sn\/04_salv\/idx_35_salayatanasamyutta.htm#p146\"><i>S.<\/i> iv. 133.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n47\" href=\"#fn47\">47<\/a>]<\/sup> Eighteen views.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n48\" href=\"#fn48\">48<\/a>]<\/sup> Forty-four views which, with the above eighteen, together constitute the sixty-two heretical views.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n49\" href=\"#fn49\">49<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.026.pali.bd.htm#pg163\"><i>M.<\/i> i. 163.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n50\" href=\"#fn50\">50<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/an\/10_tens\/an10.029.pali.bd.htm#pg64\"><i>A.<\/i> v. 64;<\/a> also <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.01.pali.bd.htm#pg17\"><i>D.<\/i> i. 17.<\/a> <i>Anup\u0101da<\/i> is &#8220;without clinging&#8221; or grasping, and therefore without further &#8220;fuel&#8221; for <i>sa\u0271s\u0101ra.<\/i> <i>MA.<\/i> iv. 28 says that this elsewhere is <i>nibb\u0101na,<\/i> but here it is the attainment of the fruit of arahantship.<\/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.102.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-4e9cff2 elementor-section-full_width elementor-section-content-space-between elementor-section-height-default elementor-section-height-default\" data-id=\"4e9cff2\" 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-e8a4884\" data-id=\"e8a4884\" 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-0ed3575 elementor-widget elementor-widget-text-editor\" data-id=\"0ed3575\" 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\u0101yaIII. Upari Pa\u1e47\u1e47\u0101sa1. Devadaha Vagga The Middle Length SayingsIII. The Final Fifty Discourses1. The Devadaha Division 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-35878","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\/35878","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=35878"}],"version-history":[{"count":5,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35878\/revisions"}],"predecessor-version":[{"id":38440,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35878\/revisions\/38440"}],"wp:attachment":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/media?parent=35878"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/categories?post=35878"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/tags?post=35878"},{"taxonomy":"td_series","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/td_series?post=35878"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}