{"id":35880,"date":"2022-08-22T07:42:29","date_gmt":"2022-08-22T00:42:29","guid":{"rendered":"https:\/\/tamhoc.org\/2022\/08\/22\/sutta-104\/"},"modified":"2022-08-28T22:10:02","modified_gmt":"2022-08-28T15:10:02","slug":"kinh-trung-bo-eng-104-kinh-lang-sama-samagama-sutta","status":"publish","type":"post","link":"https:\/\/tamhoc.org\/trang-chu\/2022\/08\/22\/kinh-trung-bo-eng-104-kinh-lang-sama-samagama-sutta\/","title":{"rendered":"Kinh Trung B\u1ed9 ENG  104 Kinh L\u00e0ng Sama (S\u0101mag\u0101ma sutta)"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-post\" data-elementor-id=\"35880\" class=\"elementor elementor-35880\">\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-5a2287c 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-6d5e194 elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"6d5e194\" 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-b5a57ec\" data-id=\"b5a57ec\" 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-a680573 elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"a680573\" 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-87de75c\" data-id=\"87de75c\" 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-8c02b35 elementor-widget elementor-widget-text-editor\" data-id=\"8c02b35\" 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-28e5529 elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"28e5529\" 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-9b6b40b\" data-id=\"9b6b40b\" 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-6ae371b elementor-widget elementor-widget-text-editor\" data-id=\"6ae371b\" 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=\"31356\" class=\"elementor elementor-31356\">\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-54ed14b9 elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"54ed14b9\" 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-1e43de12\" data-id=\"1e43de12\" 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-5dfb8a3 elementor-widget elementor-widget-toggle\" data-id=\"5dfb8a3\" 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-9851\" class=\"elementor-tab-title\" data-tab=\"1\" role=\"tab\" aria-controls=\"elementor-tab-content-9851\" 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 104Kinh L\u00e0ng Sama (S\u0101mag\u0101ma sutta)<\/a>\n\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<div id=\"elementor-tab-content-9851\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"1\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-9851\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-lang-sama\/\" target=\"_blank\" rel=\"noreferrer noopener\" data-type=\"URL\" data-id=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-lang-sama\/\">104Kinh L\u00e0ng Sama (S\u0101mag\u0101ma sutta)<\/a><\/li><li>\u00a0<\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/22\/kinh-trung-bo-eng-104-kinh-lang-sama-samagama-sutta\/\" rel=\"bookmark\">Kinh Trung B\u1ed9 ENG 104 Kinh L\u00e0ng Sama (S\u0101mag\u0101ma sutta)<\/a><\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/22\/mn-104-samagama-sutta%e1%b9%83\/\" rel=\"bookmark\">MN 104: S\u0101mag\u0101ma Sutta\u1e43<\/a><\/li><li class=\"entry-title\"><a href=\"https:\/\/tamhoc.org\/2022\/09\/07\/kinh-trung-bo-ah104-samagamasutta-kinh-lang-sama-h-196-chau-na-kinh\/\" rel=\"bookmark\">Kinh Trung B\u1ed9 AH104 : S\u00e0mag\u00e0masutta, Kinh L\u00e0ng S\u00e0ma \u2013 H.196 Ch\u00e2u na kinh<\/a><\/li><\/ul><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t<div class=\"elementor-toggle-item\">\n\t\t\t\t\t<div id=\"elementor-tab-title-9852\" class=\"elementor-tab-title\" data-tab=\"2\" role=\"tab\" aria-controls=\"elementor-tab-content-9852\" 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-9852\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"2\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-9852\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-lang-sama\/#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-104-lang-sama\/\" rel=\"bookmark\">To\u00e1t y\u1ebfu Trung b\u1ed9 104 : L\u00e0ng Sama<\/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 104Kinh L\\u00e0ng Sama (S\\u0101mag\\u0101ma sutta)\",\"acceptedAnswer\":{\"@type\":\"Answer\",\"text\":\"<ul><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/21\\\/kinh-lang-sama\\\/\\\" target=\\\"_blank\\\" rel=\\\"noreferrer noopener\\\" data-type=\\\"URL\\\" data-id=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/21\\\/kinh-lang-sama\\\/\\\">104Kinh L\\u00e0ng Sama (S\\u0101mag\\u0101ma sutta)<\\\/a><\\\/li><li>\\u00a0<\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/22\\\/kinh-trung-bo-eng-104-kinh-lang-sama-samagama-sutta\\\/\\\" rel=\\\"bookmark\\\">Kinh Trung B\\u1ed9 ENG 104 Kinh L\\u00e0ng Sama (S\\u0101mag\\u0101ma sutta)<\\\/a><\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/22\\\/mn-104-samagama-sutta%e1%b9%83\\\/\\\" rel=\\\"bookmark\\\">MN 104: S\\u0101mag\\u0101ma Sutta\\u1e43<\\\/a><\\\/li><li class=\\\"entry-title\\\"><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/09\\\/07\\\/kinh-trung-bo-ah104-samagamasutta-kinh-lang-sama-h-196-chau-na-kinh\\\/\\\" rel=\\\"bookmark\\\">Kinh Trung B\\u1ed9 AH104 : S\\u00e0mag\\u00e0masutta, Kinh L\\u00e0ng S\\u00e0ma \\u2013 H.196 Ch\\u00e2u na kinh<\\\/a><\\\/li><\\\/ul>\"}},{\"@type\":\"Question\",\"name\":\"Ph\\u1ea7n gi\\u1ea3ng gi\\u1ea3i\",\"acceptedAnswer\":{\"@type\":\"Answer\",\"text\":\"<ul><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/21\\\/kinh-lang-sama\\\/#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-104-lang-sama\\\/\\\" rel=\\\"bookmark\\\">To\\u00e1t y\\u1ebfu Trung b\\u1ed9 104 : L\\u00e0ng Sama<\\\/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-9a423cd\" data-id=\"9a423cd\" 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-56985b55 elementor-widget elementor-widget-text-editor\" data-id=\"56985b55\" 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#p104\">Sutta 104<\/a><\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\">S\u0101mag\u0101ma 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=\"pg29\"><span class=\"f2 g\"><b>[29]<\/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.104.pali.bd.htm#p1\">1<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/chlm\/mn\/mn.104.chlm.sbb.htm#p1\">chlm<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/wp\/mn\/mn.104.ntbb.wp.htm#p1\">ntbb<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/mnl\/mn\/mn.104.upal.mnl.htm#p1\">upal<\/a>]<\/span> T<span class=\"f2\"><b>HUS<\/b><\/span> have I heard:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">At one time the Lord was staying among the Sakyans at Samag\u0101ma.<span class=\"f1\"><sup>[<a id=\"fn1\" href=\"#n1\">1<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">At that time N\u0101taputta the Jain had <a id=\"pg30\"><span class=\"f2 g\"><b>[30]<\/b><\/span><\/a> recently died at P\u0101v\u0101.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">On his death the Jains broke up;<br\/>splitting into two,<br\/>striving, quarrelling, disputing,<br\/>they lived wounding one another with the weapons of the tongue, saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;You<span class=\"f1\"><sup>[<a id=\"fn2\" href=\"#n2\">2<\/a>]<\/sup><\/span> do not understand this <i>Dhamma<\/i> and discipline,<br\/>I understand this <i>Dhamma<\/i> and discipline.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">How can you understand this <i>Dhamma<\/i> and discipline?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">You are one who fares wrongly,<br\/>I am one who fares aright.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">There is sense in what I say,<br\/>no sense in what you say;<br\/>you say at the end what should be said at the beginning<br\/>and say at the beginning what should be said at the end.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What you pondered<span class=\"f1\"><sup>[<a id=\"fn3\" href=\"#n3\">3<\/a>]<\/sup><\/span> so long<span class=\"f1\"><sup>[<a id=\"fn4\" href=\"#n4\">4<\/a>]<\/sup><\/span> is reversed;<br\/>your words are refuted;<span class=\"f1\"><sup>[<a id=\"fn5\" href=\"#n5\">5<\/a>]<\/sup><\/span><br\/>you are shown up.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Get away, think out the argument,<span class=\"f1\"><sup>[<a id=\"fn6\" href=\"#n6\">6<\/a>]<\/sup><\/span><br\/>or unravel it if you can.&#8217;<span class=\"f1\"><sup>[<a id=\"fn7\" href=\"#n7\">7<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">It seems that death verily stalked among the Jains who were N\u0101taputta&#8217;s pupils.<span class=\"f1\"><sup>[<a id=\"fn8\" href=\"#n8\">8<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">Even the white-clad householders who were followers of N\u0101taputta the Jain were disgusted, disaffected, put off<span class=\"f1\"><sup>[<a id=\"fn9\" href=\"#n9\">9<\/a>]<\/sup><\/span> by the Jains who were N\u0101taputta&#8217;s pupils<br\/>in that the <i>Dhamma<\/i> and discipline were badly set forth,<br\/>badly expounded,<br\/>not leading onwards,<br\/>not conducing to peace,<br\/>expounded by one who was not fully self-awakened,<br\/>the foundations wrecked,<br\/>without an arbiter.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then Cunda the novice,<span class=\"f1\"><sup>[<a id=\"fn10\" href=\"#n10\">10<\/a>]<\/sup><\/span><br\/>having kept the rains at P\u0101v\u0101,<br\/>approached the venerable \u0100nanda at S\u0101mag\u0101ma;<br\/>having approached and greeted the venerable \u0100nanda,<br\/>he sat down at a respectful distance.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As he was sitting down at a respectful distance,<br\/>Cunda the novice spoke thus to the venerable \u0100nanda:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Revered sir, N\u0101taputta the Jain has recently died at P\u0101v\u0101.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">On his death the Jains broke up;<br\/>splitting into two,<br\/>striving, quarrelling, disputing,<br\/>they lived wounding one another with the weapons of the tongue, saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;You do not understand this <i>Dhamma<\/i> and discipline,<br\/>I understand this <i>Dhamma<\/i> and discipline.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">How can you understand this <i>Dhamma<\/i> and discipline?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">You are one who fares wrongly,<br\/>I am one who fares aright.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">There is sense in what I say,<br\/>no sense in what you say;<br\/>you say at the end what should be said at the beginning<br\/>and say at the beginning what should be said at the end.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What you pondered so long is reversed;<br\/>your words are refuted;<br\/>you are shown up.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Get away, think out the argument,<br\/>or unravel it if you can.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It seems that death verily stalked among the Jains who were N\u0101taputta&#8217;s pupils.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Even the white-clad householders who were followers of N\u0101taputta the Jain were disgusted, disaffected, put off by the Jains who were N\u0101taputta&#8217;s pupils<br\/>in that the <i>Dhamma<\/i> and discipline were badly set forth,<br\/>badly expounded,<br\/>not leading onwards,<br\/>not conducing to peace,<br\/>expounded by one who was not fully self-awakened,<br\/>the foundations wrecked,<br\/>without an arbiter.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When this had been said, the venerable \u0100nanda spoke <a id=\"pg31\"><span class=\"f2 g\"><b>[31]<\/b><\/span><\/a> thus to Cunda the novice:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Certainly this, reverend Cunda,<br\/>is a subject on which to see the Lord.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Come, reverend Cunda,<br\/>we will approach the Lord;<br\/>having approached,<br\/>we will tell this matter to the Lord.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Yes, revered sir,&#8221;<br\/>Cunda the novice answered the venerable \u0100nanda in assent.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the venerable \u0100nanda<br\/>and Cunda the novice<br\/>approached the Lord;<br\/>having approached and greeted the Lord,<br\/>they sat down at a respectful distance.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As he was sitting down at a respectful distance the venerable \u0100nanda spoke thus to the Lord:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;This novice Cunda, revered sir, speaks thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Revered sir, N\u0101taputta the Jain has recently died at P\u0101v\u0101.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">On his death the Jains broke up;<br\/>splitting into two,<br\/>striving, quarrelling, disputing,<br\/>they lived wounding one another with the weapons of the tongue, saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;You do not understand this <i>Dhamma<\/i> and discipline,<br\/>I understand this <i>Dhamma<\/i> and discipline.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">How can you understand this <i>Dhamma<\/i> and discipline?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">You are one who fares wrongly,<br\/>I am one who fares aright.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">There is sense in what I say,<br\/>no sense in what you say;<br\/>you say at the end what should be said at the beginning<br\/>and say at the beginning what should be said at the end.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What you pondered so long is reversed;<br\/>your words are refuted;<br\/>you are shown up.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Get away, think out the argument,<br\/>or unravel it if you can.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It seems that death verily stalked among the Jains who were N\u0101taputta&#8217;s pupils.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Even the white-clad householders who were followers of N\u0101taputta the Jain were disgusted, disaffected, put off by the Jains who were N\u0101taputta&#8217;s pupils<br\/>in that the <i>Dhamma<\/i> and discipline were badly set forth,<br\/>badly expounded,<br\/>not leading onwards,<br\/>not conducing to peace,<br\/>expounded by one who was not fully self-awakened,<br\/>the foundations wrecked,<br\/>without an arbiter.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It occurs to me, revered sir,<br\/>that we should take care lest,<br\/>after the Lord&#8217;s passing,<br\/>dispute arises in the Order &#8211;<br\/>dispute for the woe of the manyfolk,<br\/>for the grief of the manyfolk,<br\/>for the misfortune of the populace,<br\/>for the woe,<br\/>the sorrow of <i>devas<\/i> and mankind.&#8221;<span class=\"f1\"><sup>[<a id=\"fn11\" href=\"#n11\">11<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;What do you think about this, \u0100nanda?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Those things taught by me to you<br\/>out of super-knowledge,<span class=\"f1\"><sup>[<a id=\"fn12\" href=\"#n12\">12<\/a>]<\/sup><\/span><br\/>that is to say<br\/>the four applications of mindfulness,<br\/>the four right efforts,<br\/>the four bases of psychic power,<br\/>the five controlling faculties,<br\/>the five powers,<br\/>the seven links in awakening,<br\/>the ariyan eightfold Way &#8211;<br\/>do you, \u0100nanda, see even two monks<br\/>professing differently about these things?&#8221;<span class=\"f1\"><sup>[<a id=\"fn13\" href=\"#n13\">13<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Revered sir, those things taught to me by the Lord<br\/>out of his super-knowledge,<br\/>that is to say<br\/>the four applications of mindfulness,<br\/>the four right efforts,<br\/>the four bases of psychic power,<br\/>the five controlling faculties,<br\/>the five powers,<br\/>the seven links in awakening,<br\/>the ariyan eightfold Way &#8211;<br\/>I do not see even two monks<br\/>professing differently about these things.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Yet, revered sir, those people who dwell dependent on the Lord<br\/>might, after the Lord&#8217;s passing,<br\/>stir up dispute in the Order<br\/>concerning either the mode of living<br\/>or the Obligations<span class=\"f1\"><sup>[<a id=\"fn14\" href=\"#n14\">14<\/a>]<\/sup><\/span> &#8211;<br\/>this dispute would be for the woe of the manyfolk,<br\/>for the grief of the manyfolk,<br\/>for the misfortune of the populace,<br\/>for the sorrow of <i>devas<\/i> and mankind.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pg32\"><span class=\"f2 g\"><b>[32]<\/b><\/span><\/a> &#8220;That dispute which concerns either the mode of living or the Obligations is a trifle, \u0100nanda.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But, \u0100nanda, if there should arise in the Order a dispute<br\/>either concerning the Way<br\/>or concerning the course,<br\/>this dispute would be for the woe of the manyfolk,<br\/>the grief of the manyfolk,<br\/>the misfortune of the populace,<br\/>the sorrow of <i>devas<\/i> and mankind.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">These six are the sources of dispute,<span class=\"f1\"><sup>[<a id=\"fn15\" href=\"#n15\">15<\/a>]<\/sup><\/span> \u0100nanda.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What six?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, \u0100nanda, a monk is angry and bears ill-will.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">\u0100nanda, whatever monk is angry and bears ill-will,<br\/>he lives without deference and respect towards the Teacher,<br\/>he lives without deference and respect towards <i>Dhamma<\/i>,<br\/>he lives without deference and respect towards the Order,<br\/>and he does not complete the training.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">\u0100nanda, whatever monk lives without deference and respect towards the Teacher,<br\/>lives without deference and respect towards <i>Dhamma<\/i>,<br\/>lives without deference and respect towards the Order,<br\/>and does not complete the training,<br\/>he stirs up dispute in the Order,<br\/>and that dispute is for the woe of the manyfolk,<br\/>the grief of the manyfolk,<br\/>the misfortune of the populace,<br\/>the sorrow of <i>devas<\/i> and mankind.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If you, \u0100nanda, should perceive a source of dispute like this among yourselves<br\/>or among others,<br\/>you, \u0100nanda, should strive therein<br\/>to get rid of precisely that evil source of disputes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If you, \u0100nanda, should perceive no source of dispute like this among yourselves<br\/>or among others,<br\/>you, \u0100nanda, should therein follow a course<br\/>so that there be no overflowing into the future<br\/>of precisely that evil source of disputes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">There is thus the getting rid<br\/>of that evil source of disputes,<br\/>there is thus no overflowing into the future<br\/>of that evil source of disputes.<\/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, \u0100nanda, a monk is harsh,<br\/>unmerciful.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">\u0100nanda, whatever monk is harsh,<br\/>unmerciful,<br\/>he lives without deference and respect towards the Teacher,<br\/>he lives without deference and respect towards <i>Dhamma<\/i>,<br\/>he lives without deference and respect towards the Order,<br\/>and he does not complete the training.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">\u0100nanda, whatever monk lives without deference and respect towards the Teacher,<br\/>lives without deference and respect towards <i>Dhamma<\/i>,<br\/>lives without deference and respect towards the Order,<br\/>and does not complete the training,<br\/>he stirs up dispute in the Order,<br\/>and that dispute is for the woe of the manyfolk,<br\/>the grief of the manyfolk,<br\/>the misfortune of the populace,<br\/>the sorrow of <i>devas<\/i> and mankind.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If you, \u0100nanda, should perceive a source of dispute like this among yourselves<br\/>or among others,<br\/>you, \u0100nanda, should strive therein<br\/>to get rid of precisely that evil source of disputes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If you, \u0100nanda, should perceive no source of dispute like this among yourselves<br\/>or among others,<br\/>you, \u0100nanda, should therein follow a course<br\/>so that there be no overflowing into the future<br\/>of precisely that evil source of disputes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">There is thus the getting rid<br\/>of that evil source of disputes,<br\/>there is thus no overflowing into the future<br\/>of that evil source of disputes.<\/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, \u0100nanda, a monk is envious and grudging.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">\u0100nanda, whatever monk is harsh,<br\/>unmerciful,<br\/>he lives without deference and respect towards the Teacher,<br\/>he lives without deference and respect towards <i>Dhamma<\/i>,<br\/>he lives without deference and respect towards the Order,<br\/>and he does not complete the training.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">\u0100nanda, whatever monk lives without deference and respect towards the Teacher,<br\/>lives without deference and respect towards <i>Dhamma<\/i>,<br\/>lives without deference and respect towards the Order,<br\/>and does not complete the training,<br\/>he stirs up dispute in the Order,<br\/>and that dispute is for the woe of the manyfolk,<br\/>the grief of the manyfolk,<br\/>the misfortune of the populace,<br\/>the sorrow of <i>devas<\/i> and mankind.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If you, \u0100nanda, should perceive a source of dispute like this among yourselves<br\/>or among others,<br\/>you, \u0100nanda, should strive therein<br\/>to get rid of precisely that evil source of disputes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If you, \u0100nanda, should perceive no source of dispute like this among yourselves<br\/>or among others,<br\/>you, \u0100nanda, should therein follow a course<br\/>so that there be no overflowing into the future<br\/>of precisely that evil source of disputes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">There is thus the getting rid<br\/>of that evil source of disputes,<br\/>there is thus no overflowing into the future<br\/>of that evil source of disputes.<\/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, \u0100nanda, a monk is crafty and deceitful.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">\u0100nanda, whatever monk is harsh,<br\/>unmerciful,<br\/>he lives without deference and respect towards the Teacher,<br\/>he lives without deference and respect towards <i>Dhamma<\/i>,<br\/>he lives without deference and respect towards the Order,<br\/>and he does not complete the training.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">\u0100nanda, whatever monk lives without deference and respect towards the Teacher,<br\/>lives without deference and respect towards <i>Dhamma<\/i>,<br\/>lives without deference and respect towards the Order,<br\/>and does not complete the training,<br\/>he stirs up dispute in the Order,<br\/>and that dispute is for the woe of the manyfolk,<br\/>the grief of the manyfolk,<br\/>the misfortune of the populace,<br\/>the sorrow of <i>devas<\/i> and mankind.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If you, \u0100nanda, should perceive a source of dispute like this among yourselves<br\/>or among others,<br\/>you, \u0100nanda, should strive therein<br\/>to get rid of precisely that evil source of disputes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If you, \u0100nanda, should perceive no source of dispute like this among yourselves<br\/>or among others,<br\/>you, \u0100nanda, should therein follow a course<br\/>so that there be no overflowing into the future<br\/>of precisely that evil source of disputes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">There is thus the getting rid<br\/>of that evil source of disputes,<br\/>there is thus no overflowing into the future<br\/>of that evil source of disputes.<\/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, \u0100nanda, a monk is of evil desires and wrong views.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">\u0100nanda, whatever monk is harsh,<br\/>unmerciful,<br\/>he lives without deference and respect towards the Teacher,<br\/>he lives without deference and respect towards <i>Dhamma<\/i>,<br\/>he lives without deference and respect towards the Order,<br\/>and he does not complete the training.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">\u0100nanda, whatever monk lives without deference and respect towards the Teacher,<br\/>lives without deference and respect towards <i>Dhamma<\/i>,<br\/>lives without deference and respect towards the Order,<br\/>and does not complete the training,<br\/>he stirs up dispute in the Order,<br\/>and that dispute is for the woe of the manyfolk,<br\/>the grief of the manyfolk,<br\/>the misfortune of the populace,<br\/>the sorrow of <i>devas<\/i> and mankind.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If you, \u0100nanda, should perceive a source of dispute like this among yourselves<br\/>or among others,<br\/>you, \u0100nanda, should strive therein<br\/>to get rid of precisely that evil source of disputes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If you, \u0100nanda, should perceive no source of dispute like this among yourselves<br\/>or among others,<br\/>you, \u0100nanda, should therein follow a course<br\/>so that there be no overflowing into the future<br\/>of precisely that evil source of disputes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">There is thus the getting rid<br\/>of that evil source of disputes,<br\/>there is thus no overflowing into the future<br\/>of that evil source of disputes.<\/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, \u0100nanda, a monk is infected with worldliness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">\u0100nanda, whatever monk is harsh,<br\/>unmerciful,<br\/>he lives without deference and respect towards the Teacher,<br\/>he lives without deference and respect towards <i>Dhamma<\/i>,<br\/>he lives without deference and respect towards the Order,<br\/>and he does not complete the training.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">\u0100nanda, whatever monk lives without deference and respect towards the Teacher,<br\/>lives without deference and respect towards <i>Dhamma<\/i>,<br\/>lives without deference and respect towards the Order,<br\/>and does not complete the training,<br\/>he stirs up dispute in the Order,<br\/>and that dispute is for the woe of the manyfolk,<br\/>the grief of the manyfolk,<br\/>the misfortune of the populace,<br\/>the sorrow of <i>devas<\/i> and mankind.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If you, \u0100nanda, should perceive a source of dispute like this among yourselves<br\/>or among others,<br\/>you, \u0100nanda, should strive therein<br\/>to get rid of precisely that evil source of disputes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If you, \u0100nanda, should perceive no source of dispute like this among yourselves<br\/>or among others,<br\/>you, \u0100nanda, should therein follow a course<br\/>so that there be no overflowing into the future<br\/>of precisely that evil source of disputes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">There is thus the getting rid<br\/>of that evil source of disputes,<br\/>there is thus no overflowing into the future<br\/>of that evil source of disputes.<\/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, \u0100nanda, a monk is obstinate and stubborn.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">\u0100nanda, whatever monk is harsh,<br\/>unmerciful,<br\/>he lives without deference and respect towards the Teacher,<br\/>he lives without deference and respect towards <i>Dhamma<\/i>,<br\/>he lives without deference and respect towards the Order,<br\/>and he does not complete the training.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">\u0100nanda, whatever monk lives without deference and respect towards the Teacher,<br\/>lives without deference and respect towards <i>Dhamma<\/i>,<br\/>lives without deference and respect towards the Order,<br\/>and does not complete the training,<br\/>he stirs up dispute in the Order,<br\/>and that dispute is for the woe of the manyfolk,<br\/>the grief of the manyfolk,<br\/>the misfortune of the populace,<br\/>the sorrow of <i>devas<\/i> and mankind.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If you, \u0100nanda, should perceive a source of dispute like this among yourselves<br\/>or among others,<br\/>you, \u0100nanda, should strive therein<br\/>to get rid of precisely that evil source of disputes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If you, \u0100nanda, should perceive no source of dispute like this among yourselves<br\/>or among others,<br\/>you, \u0100nanda, should therein follow a course<br\/>so that there be no overflowing into the future<br\/>of precisely that evil source of disputes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">There is thus the getting rid<br\/>of that evil source <a id=\"pg33\"><span class=\"f2 g\"><b>[33]<\/b><\/span><\/a>of disputes,<br\/>there is thus no overflowing into the future<br\/>of that evil source of disputes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">These, \u0100nanda, are the six sources of dispute.<\/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\">These four, \u0100nanda, are the legal questions.<span class=\"f1\"><sup>[<a id=\"fn16\" href=\"#n16\">16<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">What four?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">A legal question arising out of disputes,<br\/>a legal question arising out of censure,<br\/>a legal question arising out of offences,<br\/>a legal question arising out of obligations.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">These, \u0100nanda, are the four legal questions.<\/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\">But these seven (rules<span class=\"f1\"><sup>[<a id=\"fn17\" href=\"#n17\">17<\/a>]<\/sup><\/span>) which are for deciding legal questions<br\/>are for the deciding and the settlement of legal questions arising from time to time:<br\/>a verdict in the presence of<span class=\"f1\"><sup>[<a id=\"fn18\" href=\"#n18\">18<\/a>]<\/sup><\/span> may be given,<br\/>a verdict of innocence may be given,<br\/>a verdict of past insanity may be given,<br\/>it may be carried out on (his) acknowledgement,<br\/>(there is) the decision of the majority,<br\/>the decision for specific depravity,<br\/>the covering up (as) with grass.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, \u0100nanda, is the<br\/>&#8216;verdict in the presence of&#8217;?<span class=\"f1\"><sup>[<a id=\"fn19\" href=\"#n19\">19<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, \u0100nanda, monks dispute, saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;It is <i>Dhamma<\/i>&#8216;<br\/>or<br\/>&#8216;It is not <i>Dhamma<\/i>&#8216;<br\/>or<br\/>&#8216;It is discipline&#8217;<br\/>or<br\/>&#8216;It is not discipline.&#8217;<span class=\"f1\"><sup>[<a id=\"fn20\" href=\"#n20\">20<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">\u0100nanda, one and all of these monks should assemble in a complete Order;<br\/>having assembled,<br\/>what belongs to <i>Dhamma<\/i><span class=\"f1\"><sup>[<a id=\"fn21\" href=\"#n21\">21<\/a>]<\/sup><\/span> should be threshed out;<br\/>having threshed out what belongs to <i>Dhamma<\/i><br\/>according to how it corresponds here,<br\/>so should that legal question be settled.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus, \u0100nanda, is the<br\/>&#8216;verdict in the presence of&#8217;;<br\/>but here there is the settlement of a particular type of legal question,<br\/>namely by the verdict in the presence of.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, \u0100nanda, is the<br\/>&#8216;decision of the majority&#8217;?<span class=\"f1\"><sup>[<a id=\"fn22\" href=\"#n22\">22<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">If these monks, \u0100nanda, are not able to settle that legal question in this residence,<br\/>then, \u0100nanda, these monks must go to a residence where there are more monks,<span class=\"f1\"><sup>[<a id=\"fn23\" href=\"#n23\">23<\/a>]<\/sup><\/span><br\/>and there one and all must assemble in a complete Order;<br\/>having assembled,<br\/>what belongs to <i>Dhamma<\/i> must be threshed out;<br\/>having threshed out what belongs to <i>Dhamma<\/i><br\/>according to how it corresponds here,<br\/>so should that legal question be settled.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus, \u0100nanda, is<br\/>&#8216;the decision of the majority&#8217;;<br\/>but here there is the settlement of a particular type of legal question,<br\/>namely by the decision of the majority.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pg34\"><span class=\"f2 g\"><b>[34]<\/b><\/span><\/a> And what, \u0100nanda, is the<br\/>&#8216;verdict of innocence&#8217;?<span class=\"f1\"><sup>[<a id=\"fn24\" href=\"#n24\">24<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, \u0100nanda, monks reprove a monk for a serious offence like this:<br\/>one involving defeat<span class=\"f1\"><sup>[<a id=\"fn25\" href=\"#n25\">25<\/a>]<\/sup><\/span><br\/>or one bordering on defeat, saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Does the venerable one remember having fallen into a serious offence like this:<br\/>one involving defeat<br\/>or one bordering on defeat?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If he says:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I, your reverences, do not remember having fallen into a serious offence like this,<br\/>either one involving defeat<br\/>or one bordering on defeat,&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">to that monk, \u0100nanda, a verdict of innocence should bo given.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus, \u0100nanda, is the<br\/>&#8216;verdict of innocence&#8217;;<br\/>but here there is the settlement of a particular type of legal question,<br\/>namely by the verdict of innocence.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, \u0100nanda, is the<br\/>&#8216;verdict of past insanity&#8217;?<span class=\"f1\"><sup>[<a id=\"fn26\" href=\"#n26\">26<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, \u0100nanda, monks reprove a monk for a serious offence like this,<br\/>either one involving defeat<br\/>or one bordering on defeat.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If he says:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I, your reverences, do not remember having fallen into a serious offence like this,<br\/>either one involving defeat<br\/>or one bordering on defeat,&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">then, denying this,<br\/>he is pressed (by the monks), saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Please, venerable one,<br\/>do find out properly<br\/>whether you remember having fallen into a serious offence like this,<br\/>either one involving defeat<br\/>or one bordering on defeat.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If he says:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I, your reverences, had become crazy<br\/>and had lost my mental balance;<span class=\"f1\"><sup>[<a id=\"fn27\" href=\"#n27\">27<\/a>]<\/sup><\/span><br\/>while I was crazy,<br\/>much was perpetrated and said by me<br\/>that was not worthy of a recluse.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">I do not remember that.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">That was done by me while I was insane,&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">to that monk, \u0100nanda, a verdict of past insanity should be given.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus, \u0100nanda, is the<br\/>&#8216;verdict of past insanity&#8217;;<br\/>but here there is the settlement of a particular type of legal question,<br\/>namely by the verdict of past insanity.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, \u0100nanda, is the<br\/>&#8216;carrying out (of a formal act) on the acknowledgement of (a monk)&#8217;?<span class=\"f1\"><sup>[<a id=\"fn28\" href=\"#n28\">28<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, \u0100nanda, a monk<br\/>whether reproved or not reproved<br\/>remembers an offence,<br\/>reveals it,<br\/>discloses it.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">That monk, \u0100nanda,<br\/>having approached an older monk,<br\/>having arranged his upper robe over one shoulder,<br\/>having saluted the older monk&#8217;s feet,<br\/>having sat down on his haunches,<br\/>raising his joined palms,<br\/>should speak thus to him:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I, revered sir, have fallen into such and such an offence which I confess.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He speaks thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Do you see it?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I see it.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Will you be restrained in the future?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">I will be restrained.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus, \u0100nanda, is the &#8216;carrying out <a id=\"pg35\"><span class=\"f2 g\"><b>[35]<\/b><\/span><\/a> (of a formal act) on the acknowledgement of a monk&#8217;;<br\/>but here there is the settlement of a particular type of legal question,<br\/>namely by the carrying out (of a formal act) on the acknowledgement (of a monk).<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, \u0100nanda, is the<br\/>&#8216;decision for specific depravity&#8217;?<span class=\"f1\"><sup>[<a id=\"fn29\" href=\"#n29\">29<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, \u0100nanda, monks reprove a monk for a serious offence like this,<br\/>either one involving defeat<br\/>or one bordering on defeat,<br\/>saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Does the venerable one remember having fallen into a serious offence like this,<br\/>either one involving defeat<br\/>or one bordering on defeat?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If he says:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I, your reverences, do not remember having fallen into a serious offence like this,<br\/>either one involving defeat<br\/>or one bordering or defeat,&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">then, denying it,<br\/>he is pressed (by the monks) who say:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Please, venerable one,<br\/>do find out properly<br\/>whether you remember having fallen into a serious offence like this,<br\/>either one involving defeat<br\/>or one bordering on defeat.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If he says:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I, your reverences,<br\/>do not remember having fallen into a serious offence like this,<br\/>either one involving defeat<br\/>or one bordering on defeat;<br\/>but I remember, your reverences,<br\/>having fallen into such and such a slight offence,&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">then, denying this,<br\/>he is pressed (by the monks) who say:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Please, venerable one,<br\/>do find out properly<br\/>if you remember having fallen into a serious offence like this,<br\/>either one involving defeat<br\/>or one bordering on defeat.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If he speaks thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Certainly, your reverences,<br\/>although I have not been asked,<br\/>I will acknowledge having fallen into this slight offence;<br\/>then how could I,<br\/>since I have been asked,<br\/>not acknowledge having fallen into a serious offence like this,<br\/>either one involving defeat<br\/>or one bordering on defeat?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Someone<span class=\"f1\"><sup>[<a id=\"fn30\" href=\"#n30\">30<\/a>]<\/sup><\/span> says to him:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;If you, your reverence,<br\/>when not asked,<br\/>will not acknowledge having fallen into this slight offence,<br\/>how will you,<br\/>when asked whether you have fallen into a serious offence like this,<br\/>either one involving defeat<br\/>or one bordering on defeat,<br\/>acknowledge it?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Please, venerable one, do find out properly whether you remember having fallen into a serious offence like this,<br\/>either one involving defeat<br\/>or one bordering on defeat.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He then says:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I do remember, your reverence, having fallen into a serious offence like this,<br\/>either one involving defeat<br\/>or one bordering on defeat.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When I said:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I do not remember having fallen into a serious offence like this,<br\/>either one involving defeat<br\/>or one bordering on defeat &#8211;<br\/>I was speaking thus for fun,<br\/>I spoke in jest.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus, \u0100nanda, is the<br\/>&#8216;decision for specific depravity&#8217;;<br\/>but here there is the settle- <a id=\"pg36\"><span class=\"f2 g\"><b>[36]<\/b><\/span><\/a> ment of a particular type of legal question, namely by the decision for specific depravity.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, \u0100nanda, is the<br\/>&#8216;covering up (as) with grass&#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\">As to this, \u0100nanda, while monks live striving,<br\/>quarrelling,<br\/>disputing,<br\/>much is perpetrated and spoken<br\/>that is not worthy of a recluse.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">\u0100nanda, one and all of these monks<br\/>should gather together in a complete Order;<br\/>having gathered together,<br\/>an experienced monk from one of the factions of monks,<br\/>rising from his seat,<br\/>having arranged his upper robe over one shoulder,<br\/>having joined his palms in salutation,<br\/>should inform the Order,<br\/>saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Revered sirs, let the Order listen to me.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">While we were striving,<br\/>quarrelling,<br\/>disputing,<br\/>much was perpetrated and spoken<br\/>that was not worthy of a recluse.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If it seems right to the Order,<br\/>I would confess whatever is the offence of the venerable ones<br\/>as well as whatever is my own offence,<br\/>both for the sake of the venerable ones<br\/>and for my own sake,<br\/>unless it is a heavy sin,<span class=\"f1\"><sup>[<a id=\"fn32\" href=\"#n32\">32<\/a>]<\/sup><\/span><br\/>unless it is connected with the laity,<span class=\"f1\"><sup>[<a id=\"fn33\" href=\"#n33\">33<\/a>]<\/sup><\/span><br\/>(so as to obtain) a covering up (as) with grass.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">After that, an experienced monk from the other faction of monks,<br\/>rising from his seat,<br\/>having arranged his upper robe over one shoulder,<br\/>having joined his palms in salutation,<br\/>should inform the Order,<br\/>saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Revered sirs, let the Order listen to me.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">While we were striving,<br\/>quarrelling,<br\/>disputing,<br\/>much was perpetrated and spoken<br\/>that was not worthy of a recluse.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If it seems right to the Order,<br\/>I would confess whatever is the offence of the venerable ones<br\/>as well as whatever is my own offence,<br\/>both for the sake of the venerable ones<br\/>and for my own sake,<br\/>unless it is a heavy sin,<br\/>unless it is connected with the laity,<br\/>(so as to obtain) a covering up (as) with grass.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus, \u0100nanda, is the<br\/>&#8216;covering up (as) with grass&#8217;;<br\/>but here there is the settlement of a particular type of legal question,<br\/>namely by the covering up (as) with grass.<\/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\">\u0100nanda, these six things are to be remembered;<span class=\"f1\"><sup>[<a id=\"fn34\" href=\"#n34\">34<\/a>]<\/sup><\/span><br\/>making for affection,<br\/>making for respect,<br\/>they conduce to concord,<br\/>to lack of contention,<br\/>to harmony<br\/>and unity.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What six?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Herein, \u0100nanda, a monk should offer his fellow Brahma-farers a friendly act of body<br\/>both in public and in private.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This is a thing to be remembered,<br\/>making for affection,<br\/>making for respect,<br\/>which conduces to concord,<br\/>to lack of contention,<br\/>to harmony<br\/>and unity.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And again, \u0100nanda, a monk should offer his fellow Brahma-farers a friendly act of speech<br\/>both in public and in private.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This is a thing to be remembered,<br\/>making for affection,<br\/>making for respect,<br\/>which conduces to concord,<br\/>to lack of contention,<br\/>to harmony<br\/>and unity.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And again, \u0100nanda, a monk should offer his fellow Brahma-farers a friendly act of thought<br\/>both in public and in private.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This is a thing to be remembered,<br\/>making for affection,<br\/>making for respect,<br\/>which conduces to concord,<br\/>to lack of contention,<br\/>to harmony<br\/>and unity.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And again, \u0100nanda, whatever are those lawful acquisitions,<br\/>lawfully acquired,<br\/>if they be even but what is put into the begging bowl &#8211;<br\/>a monk should be one to enjoy sharing such acquisitions,<br\/>to enjoy them in common with his virtuous fellow <a id=\"pg37\"><span class=\"f2 g\"><b>[37]<\/b><\/span><\/a> Brahma-farcrs.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This is a thing to be remembered,<br\/>making for affection,<br\/>making for respect,<br\/>which conduces to concord,<br\/>to lack of contention,<br\/>to harmony<br\/>and unity.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And again, \u0100nanda, whatever are those moral habits that are faultless,<br\/>without flaw,<br\/>spotless,<br\/>without blemish,<br\/>freeing,<br\/>praised by wise men,<br\/>untarnished,<br\/>conducive to concentration &#8211;<br\/>a monk should dwell united in moral habits such as these<br\/>with his fellow Brahma-farcrs,<br\/>both in public and in private.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This is a thing to be remembered,<br\/>making for affection,<br\/>making for respect,<br\/>which conduces to concord,<br\/>to lack of contention,<br\/>to harmony<br\/>and unity.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And again, \u0100nanda, whatever view is ariyan,<br\/>leading onwards,<br\/>leading him who acts according to it<br\/>to the complete destruction of anguish &#8211;<br\/>a monk should dwell united in such a view as this<br\/>with his fellow Brahma-farers,<br\/>both in public and in private.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This is a thing to be remembered,<br\/>making for affection,<br\/>making for respect,<br\/>which conduces to concord,<br\/>to lack of contention,<br\/>to harmony<br\/>and unity.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">\u0100nanda, these are the six things to be remembered,<br\/>making for affection,<br\/>making for respect,<br\/>which conduce to concord,<br\/>to lack of contention,<br\/>to harmony<br\/>and unity.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If you, \u0100nanda, undertaking these six things to be remembered<br\/>should practise them,<br\/>would you, \u0100nanda, see any way of speech,<br\/>subtle or gross,<br\/>that you could not endure?<span class=\"f1\"><sup>[<a id=\"fn35\" href=\"#n35\">35<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Wherefore, \u0100nanda, undertaking these six things to be remembered,<br\/>practise them;<br\/>for a long time it will be for your welfare and happiness.&#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, the venerable \u0100nanda rejoiced in what the Lord had said.<\/p>\n\n\t\t\t\t\t<p class=\"f4 ctr\">Discourse at Samagaina:<br\/>The Fourth<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<hr class=\"demi\"\/>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n1\" href=\"#fn1\">1<\/a>]<\/sup> The introductory part of this Sta. is the same as <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/dn\/idx_digha_nikaya.htm#p29\"><i>D.<\/i> iii 117-118 (P\u0101s\u0101dika Suttanta)<\/a>. The strifes following N\u0101taputta&#8217;s death are also repeated at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.33.01-02.pali.bd.htm#pg210\"><i>D.<\/i> iii 210.<\/a> Another Discourse given by Gotama while he was staying by the lotus-pool near S\u0101mag\u0101ma is recorded at <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/an\/idx_06_chakkanipata.htm#p21\"><i>A.<\/i> iii. 309.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n2\" href=\"#fn2\">2<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.077.pali.bd.htm#pg3\"><i>M.<\/i> ii. 3,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.01.pali.bd.htm#pg8\"><i>D.<\/i> i. 8,<\/a> and see notes at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/dn\/dn.01.rhyt.pts.htm#pg14\"><i>Dial.<\/i> i. 14-15.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n3\" href=\"#fn3\">3<\/a>]<\/sup> <i>avici\u1e47\u1e47a.<\/i> Most contexts have <i>v.l.<\/i> <i>adhici\u1e47\u1e47a.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n4\" href=\"#fn4\">4<\/a>]<\/sup> <i>MA.<\/i> iv. 33 gives <i>cirak\u0101lasevanavasena.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n5\" href=\"#fn5\">5<\/a>]<\/sup> <i>Cf.<\/i> <i>Vin.<\/i> i. 60, <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.089.pali.bd.htm#pg122\"><i>M.<\/i> ii. 122,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/sn\/01_sagv\/idx_07_brahmanasamyutta.htm#p1\"><i>S.<\/i> i. 160.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n6\" href=\"#fn6\">6<\/a>]<\/sup> <i>cara v\u0101dappamokkh\u0101ya.<\/i> <i>MA.<\/i> iv. 33 says, &#8220;Taking a bag with food, and approaching this (person) and that, go along seeking further for thinking out the argument,&#8221; <i>v\u0101dappamokkhatth\u0101ya.<\/i> But <i>DA.<\/i> i. 91 says, &#8220;Go away so as to free yourself from anger, train yourself having gone here and there.&#8221; <i>Cf.<\/i> <i>cara<\/i> at <i>Vin.<\/i> iv. 139, and also see <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/dn\/dn.01.rhyt.pts.htm#fn66\"><i>Dial.<\/i> i. 15, <i>n.<\/i> 3.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n7\" href=\"#fn7\">7<\/a>]<\/sup> &#8220;Free yourself from the speech that has been refuted by me,&#8221; <i>MA.<\/i> iv. 33.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n8\" href=\"#fn8\">8<\/a>]<\/sup> <i>N\u0101taputtiyesu,<\/i> among N\u0101ta&#8217;s sons, explained at <i>MA.<\/i> iv. 33 as N\u0101taputta&#8217;s <i>antev\u0101sika,<\/i> his (resident) pupils.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n9\" href=\"#fn9\">9<\/a>]<\/sup> <i>pa\u1e6div\u0101\u1e47ar\u016bpa,<\/i> no longer respectful.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n10\" href=\"#fn10\">10<\/a>]<\/sup> <i>sama\u1e47uddesa<\/i> defined by <i>s\u0101ma\u1e47era<\/i> at <i>Vin.<\/i> iv. 139. Cunda was, according to <i>MA.<\/i> iv. 36, S\u0101riputta&#8217;s younger brother, called &#8220;the novice&#8221; before he was ordained. <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/kd\/thag\/thag.131.rhyc.pts.htm#v141\"><i>Thag.<\/i> 141-142<\/a> ascribes verses to Mah\u0101-Cunda, also said to be S\u0101riputta&#8217;s younger brother; see <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pts\/kd\/thag\/thag.132.rhyc.pts.htm\"><i>Pss. Breath.<\/i> p. 119,<\/a> <i>n.<\/i> 1.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n11\" href=\"#fn11\">11<\/a>]<\/sup> Last phrase also at <i>Vin.<\/i> ii. 89, <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.33.06.pali.bd.htm#pg246\"><i>D.<\/i> iii. 246,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/sn\/02_nv\/sn02.19.001.pali.bd.htm#pg255\"><i>S.<\/i> ii. 255,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/an\/01_ones\/an01.098-187.pali.bd.htm#pg19\"><i>A.<\/i> i. 19.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n12\" href=\"#fn12\">12<\/a>]<\/sup> As <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/mn\/mn.103.horn.pts.htm#pg25\">above, p. 25.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n13\" href=\"#fn13\">13<\/a>]<\/sup> <i>MA.<\/i> iv. 37 honourably points out that the dispute between two monks (recorded in the Kosambakkhandhaka, <i>Vin.<\/i> i. 352 <i>ff.<\/i>) grew to such great proportions that the people split into two factions.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n14\" href=\"#fn14\">14<\/a>]<\/sup> <i>adhip\u0101timokkha.<\/i> <i>MA.<\/i> iv. 38 gives rather an elaborate explanation: a monk who claims a state of further-men falls into a P\u0101r\u0101jika offence (No. IV); beginning with this, six rules of training are laid down in the Pariv\u0101ra; with the exception of these, all the remaining rules of training are called <i>adhip\u0101timokkha.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n15\" href=\"#fn15\">15<\/a>]<\/sup> <i>Cf.<\/i> <i>Vin.<\/i> ii. 89 with the following, and see <i>B.D.<\/i> v. 118; also <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.33.06.pali.bd.htm#pg246\"><i>D.<\/i> iii. 246.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n16\" href=\"#fn16\">16<\/a>]<\/sup> <i>adhikara\u1e47a,<\/i> or adjudication. The four <i>adhikara\u1e47a<\/i> are explained at <i>Vin.<\/i> ii. 88. See also <i>Vin.<\/i> iii. 164, iv. 126, 238.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n17\" href=\"#fn17\">17<\/a>]<\/sup> <i>dhamm\u0101<\/i> at <i>Vin.<\/i> iv. 207, but <i>Dhamma<\/i> as &#8220;rule&#8221; is more or less Vinaya in usage. <i>Cf.<\/i> also <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/dn\/dn.33.08.pali.bd.htm\"><i>D.<\/i> iii. 254,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/an\/idx_07_sattakanipata.htm#p80\"><i>A.<\/i> iv. 144.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n18\" href=\"#fn18\">18<\/a>]<\/sup> On these ways of settling legal questions, see <i>Vin.<\/i> iv. 207 and <i>B.D.<\/i> iii. 153 <i>f.<\/i> for notes and further references.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n19\" href=\"#fn19\">19<\/a>]<\/sup> See <i>Vin.<\/i> ii. 93.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n20\" href=\"#fn20\">20<\/a>]<\/sup> <i>Cf.<\/i> <i>Vin.<\/i> ii. 88.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n21\" href=\"#fn21\">21<\/a>]<\/sup> <i>dhammanetti.<\/i> <i>P.E.D.<\/i> says <i>netti = niy\u0101ma.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n22\" href=\"#fn22\">22<\/a>]<\/sup> Here the usual order is altered. On <i>yebhuyyasik\u0101<\/i> see <i>Vin.<\/i> ii. 93 <i>ff.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n23\" href=\"#fn23\">23<\/a>]<\/sup> Even two or three more, <i>MA.<\/i> iv. 48.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n24\" href=\"#fn24\">24<\/a>]<\/sup> <i>sativinaya.<\/i> See <i>Vin.<\/i> i. 325, ii. 79 <i>f.,<\/i> 99 <i>f.<\/i>; and <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/an\/02_twos\/an02.279-748.wood.pts.htm#fn186\"><i>G.S.<\/i> i. 85, <i>n.<\/i> 7.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n25\" href=\"#fn25\">25<\/a>]<\/sup> A <i>p\u0101r\u0101jika<\/i> offence.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n26\" href=\"#fn26\">26<\/a>]<\/sup> <i>am\u016b\u1e37havinaya.<\/i> See <i>Vin.<\/i> ii. 80 <i>f.<\/i> 100, and <i>cf.<\/i> <i>Vin.<\/i> i. 123.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n27\" href=\"#fn27\">27<\/a>]<\/sup> The words here are slightly different from those at <i>Vin.<\/i> ii. 81. <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/sn\/01_sagv\/sn01.04.001-025.pali.bd.htm#pg126\"><i>S.<\/i> i. 126.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n28\" href=\"#fn28\">28<\/a>]<\/sup> <i>pati\u00f1\u00f1\u0101lakara\u1e47a.<\/i> See <i>Vin.<\/i> i. 325, ii. 83.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n29\" href=\"#fn29\">29<\/a>]<\/sup> <i>tassap\u0101piyyasik\u0101.<\/i> See <i>Vin.<\/i> ii. 85 <i>f.,<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/an\/idx_08_atthakanipata.htm#p90\"><i>A.<\/i> iv. 347.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n30\" href=\"#fn30\">30<\/a>]<\/sup> <i>so.<\/i> Chalmers: &#8220;the spokesman,&#8221; Neumann: &#8220;jener.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n31\" href=\"#fn31\">31<\/a>]<\/sup> <i>ti\u1e47avatth\u0101raka.<\/i> <i>Cf.<\/i> <i>Vin.<\/i> ii. 86 <i>f.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n32\" href=\"#fn32\">32<\/a>]<\/sup> <i>MA.<\/i> iv. 50, a <i>p\u0101r\u0101jika<\/i> or <i>sa\u1e45gh\u0101disesa<\/i> offence.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n33\" href=\"#fn33\">33<\/a>]<\/sup> <i>MA.<\/i> iv. 50 says that this refers to a monk reviling or insulting householders.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n34\" href=\"#fn34\">34<\/a>]<\/sup> As at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.048.pali.bd.htm#pg322\"><i>M.<\/i> i. 322.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n35\" href=\"#fn35\">35<\/a>]<\/sup> For the last sentence, <i>cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.021.pali.bd.htm#pg129\"><i>M.<\/i> i. 129.<\/a><\/p>\n\n<\/div>\r\n<br>[ad_2]\r\n<br>Ngu\u1ed3n : <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.104.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-19053e6 elementor-section-full_width elementor-section-content-space-between elementor-section-height-default elementor-section-height-default\" data-id=\"19053e6\" 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-a8def1f\" data-id=\"a8def1f\" 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-e88ea8b elementor-widget elementor-widget-text-editor\" data-id=\"e88ea8b\" 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-35880","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\/35880","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=35880"}],"version-history":[{"count":5,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35880\/revisions"}],"predecessor-version":[{"id":38457,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35880\/revisions\/38457"}],"wp:attachment":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/media?parent=35880"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/categories?post=35880"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/tags?post=35880"},{"taxonomy":"td_series","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/td_series?post=35880"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}