{"id":35893,"date":"2022-08-22T08:59:17","date_gmt":"2022-08-22T01:59:17","guid":{"rendered":"https:\/\/tamhoc.org\/2022\/08\/22\/sutta-117\/"},"modified":"2022-08-29T00:16:50","modified_gmt":"2022-08-28T17:16:50","slug":"kinh-trung-bo-eng-117-dai-kinh-bon-muoi-mahacattarisaka-sutta","status":"publish","type":"post","link":"https:\/\/tamhoc.org\/trang-chu\/2022\/08\/22\/kinh-trung-bo-eng-117-dai-kinh-bon-muoi-mahacattarisaka-sutta\/","title":{"rendered":"Kinh Trung B\u1ed9 ENG  117 \u00d0\u1ea1i Kinh B\u1ed1n M\u01b0\u01a1i (Mah\u0101catt\u0101r\u012bsaka sutta)"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-post\" data-elementor-id=\"35893\" class=\"elementor elementor-35893\">\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-1b0705a elementor-section-full_width elementor-section-content-space-around 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data-id=\"bc5aec8\" 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-d8e7fa9 elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"d8e7fa9\" 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-2c24cbb\" data-id=\"2c24cbb\" 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-0a8555f elementor-widget elementor-widget-text-editor\" data-id=\"0a8555f\" 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=\"31403\" class=\"elementor elementor-31403\">\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-75d2e6b8 elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"75d2e6b8\" 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-7fadd1a8\" data-id=\"7fadd1a8\" 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-de997ba elementor-widget elementor-widget-toggle\" data-id=\"de997ba\" 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-2331\" class=\"elementor-tab-title\" data-tab=\"1\" role=\"tab\" aria-controls=\"elementor-tab-content-2331\" 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 118.Kinh Qu\u00e1n Ni\u1ec7m H\u01a1i Th\u1edf (An\u0101p\u0101nasati sutta)<\/a>\n\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<div id=\"elementor-tab-content-2331\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"1\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-2331\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-quan-niem-hoi-tho\/\">118.Kinh Qu\u00e1n Ni\u1ec7m H\u01a1i Th\u1edf (An\u0101p\u0101nasati sutta)<\/a><\/li><li>\u00a0<\/li><li class=\"entry-title\"><a href=\"https:\/\/tamhoc.org\/2022\/08\/22\/kinh-trung-bo-eng-118-kinh-quan-niem-hoi-tho-anapanasati-sutta\/\" rel=\"bookmark\">Kinh Trung B\u1ed9 ENG 118 Kinh Qu\u00e1n Ni\u1ec7m H\u01a1i Th\u1edf (An\u0101p\u0101nasati sutta)<\/a><\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/23\/mn-118-anapana-sati-sutta%e1%b9%83\/\" rel=\"bookmark\">MN 118: \u0100n\u0101p\u0101na-Sati 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-2332\" class=\"elementor-tab-title\" data-tab=\"2\" role=\"tab\" aria-controls=\"elementor-tab-content-2332\" 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-2332\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"2\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-2332\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-quan-niem-hoi-tho\/#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-118-nhap-tuc-xuat-tuc-niem\/\" rel=\"bookmark\">To\u00e1t y\u1ebfu Trung b\u1ed9 118 : Nh\u1eadp t\u1ee9c xu\u1ea5t t\u1ee9c ni\u1ec7m<\/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 118.Kinh Qu\\u00e1n Ni\\u1ec7m H\\u01a1i Th\\u1edf (An\\u0101p\\u0101nasati sutta)\",\"acceptedAnswer\":{\"@type\":\"Answer\",\"text\":\"<ul><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/21\\\/kinh-quan-niem-hoi-tho\\\/\\\">118.Kinh Qu\\u00e1n Ni\\u1ec7m H\\u01a1i Th\\u1edf (An\\u0101p\\u0101nasati sutta)<\\\/a><\\\/li><li>\\u00a0<\\\/li><li class=\\\"entry-title\\\"><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/22\\\/kinh-trung-bo-eng-118-kinh-quan-niem-hoi-tho-anapanasati-sutta\\\/\\\" rel=\\\"bookmark\\\">Kinh Trung B\\u1ed9 ENG 118 Kinh Qu\\u00e1n Ni\\u1ec7m H\\u01a1i Th\\u1edf (An\\u0101p\\u0101nasati sutta)<\\\/a><\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/23\\\/mn-118-anapana-sati-sutta%e1%b9%83\\\/\\\" rel=\\\"bookmark\\\">MN 118: \\u0100n\\u0101p\\u0101na-Sati 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-quan-niem-hoi-tho\\\/#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-118-nhap-tuc-xuat-tuc-niem\\\/\\\" rel=\\\"bookmark\\\">To\\u00e1t y\\u1ebfu Trung b\\u1ed9 118 : Nh\\u1eadp t\\u1ee9c xu\\u1ea5t t\\u1ee9c ni\\u1ec7m<\\\/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-b9f2f93\" data-id=\"b9f2f93\" 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-4cdb2e02 elementor-widget elementor-widget-text-editor\" data-id=\"4cdb2e02\" 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\/>2. Anupada Vagga<\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\">The Middle Length Sayings<br\/>III. The Final Fifty Discourses<br\/>2. The Division of the Uninterrupted<\/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#p117\">Sutta 117<\/a><\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\">Mah\u0101 Catt\u0101r\u012bsaka 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>\u00a0<\/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.117.pali.bd.htm#p1\">1<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/chlm\/mn\/mn.117.chlm.sbb.htm#p1\">chlm<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/ati\/mn\/mn.117.than.ati.htm#p1\">than<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/wp\/mn\/mn.117.ntbb.wp.htm#p1\">ntbb<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/mnl\/mn\/mn.117.upal.mnl.htm#p1\">upal<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/bd\/mn\/mn.117.olds.bd.htm#p1\">olds<\/a>]<\/span> Thus I have 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;I will teach you, monks, the ariyan<span class=\"f1\"><sup>[<a id=\"fn1\" href=\"#n1\">1<\/a>]<\/sup><\/span> right concentra- <a id=\"pg114\"><span class=\"f2 g\"><b>[114]<\/b><\/span><\/a> tion<span class=\"f1\"><sup>[<a id=\"fn2\" href=\"#n2\">2<\/a>]<\/sup><\/span><br\/>with the causal associations,<span class=\"f1\"><sup>[<a id=\"fn3\" href=\"#n3\">3<\/a>]<\/sup><\/span><br\/>with the accompaniments.<span class=\"f1\"><sup>[<a id=\"fn4\" href=\"#n4\">4<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">Listen to it,<br\/>attend carefully<br\/>and I will speak.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Yes, revered sir,&#8221;<br\/>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;And what, monks, is the ariyan right concentration<br\/>with the causal associations,<br\/>with the accompaniments?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is right view,<br\/>right purpose,<br\/>right speech,<br\/>right action,<br\/>right mode of livelihood,<br\/>right endeavour,<br\/>right mindfulness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whatever one-pointedness of mind, monks,<br\/>is accompanied by these seven components,<br\/>this, monks, is called<br\/>the ariyan right concentration<br\/>with the causal associations<br\/>and the accompaniments.<\/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, right view comes first.<span class=\"f1\"><sup>[<a id=\"fn5\" href=\"#n5\">5<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">And how, monks, does right view come first?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If one comprehends that wrong view is wrong view<br\/>and comprehends that right view is right view,<br\/>that is his right view.<span class=\"f1\"><sup>[<a id=\"fn6\" href=\"#n6\">6<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, monks, is wrong view?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;There is no (result of) gift,<span class=\"f1\"><sup>[<a id=\"fn7\" href=\"#n7\">7<\/a>]<\/sup><\/span><br\/>there is no (result of) offering,<br\/>there is no (result of) sacrifice;<br\/>there is no fruit or ripening of deeds<br\/>well done or ill done;<br\/>there is not this world,<br\/>there is not a world beyond;<br\/>there is no (benefit from serving) mother,<br\/>no (benefit from serving) father;<br\/>there are no spontaneously arising beings;<br\/>there are not in the world<br\/>recluses and brahmans who are faring rightly,<br\/>proceeding rightly,<br\/>and who proclaim this world<br\/>and the world beyond,<br\/>having realized them by their own super-knowledge.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, monks, is a wrong view.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, monks, is right view?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Now, I, monks, say that right view is twofold.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">There is, monks, the right view that has cankers,<br\/>that is on the side of merit,<br\/>that ripens unto cleaving<br\/>(to new <a id=\"pg115\"><span class=\"f2 g\"><b>[115]<\/b><\/span><\/a> birth).<span class=\"f1\"><sup>[<a id=\"fn8\" href=\"#n8\">8<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">There is, monks, the right view that is ariyan,<br\/>cankerless,<br\/>supermundane,<br\/>a component of the Way.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, monks, is the right view<br\/>that has cankers,<br\/>that is on the side of merit,<br\/>that ripens unto cleaving<br\/>(to new birth)?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;There is (result of) gift,<br\/>there is (result of) offering,<br\/>there is (result of) sacrifice;<br\/>there is fruit or ripening of deeds<br\/>well done or ill done;<br\/>there is this world,<br\/>there is a world beyond;<br\/>there is (benefit from serving) mother,<br\/>(benefit from serving) father;<br\/>there are spontaneously arising beings;<br\/>there are in the world<br\/>recluses and brahmans who are faring rightly,<br\/>proceeding rightly,<br\/>and who proclaim this world<br\/>and the world beyond,<br\/>having realized them by their own super-knowledge.&#8217;<span class=\"f1\"><sup>[<a id=\"fn9\" href=\"#n9\">9<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, monks, is a right view<br\/>that has cankers,<br\/>is on the side of merit,<br\/>that ripens unto cleaving<br\/>(to new birth).<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, monks is the right view<br\/>that is ariyan,<br\/>cankerless,<br\/>supermundane,<br\/>a component of the Way?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whatever, monks, is wisdom,<br\/>the cardinal faculty of wisdom,<span class=\"f1\"><sup>[<a id=\"fn10\" href=\"#n10\">10<\/a>]<\/sup><\/span><br\/>the power of wisdom,<span class=\"f1\"><sup>[<a id=\"fn11\" href=\"#n11\">11<\/a>]<\/sup><\/span><br\/>the component of enlightenment<br\/>that is investigation into things,<span class=\"f1\"><sup>[<a id=\"fn12\" href=\"#n12\">12<\/a>]<\/sup><\/span><br\/>the right view that is a component of the Way<br\/>in one who, by developing the ariyan Way,<br\/>is of ariyan thought,<br\/>cankerless thought,<br\/>conversant with the ariyan Way<span class=\"f1\"><sup>[<a id=\"fn13\" href=\"#n13\">13<\/a>]<\/sup><\/span> &#8211;<br\/>this, monks, is a right view<br\/>that is ariyan,<br\/>cankerless,<br\/>supermundane,<br\/>a component of the Way.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whoever makes endeavour<br\/>for the riddance of wrong view,<br\/>for the attainment of right view,<br\/>that is his right endeavour.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Mindful, he gets rid of wrong view;<br\/>mindful, entering on right view,<br\/>he abides in it.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This is his right mindfulness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus these three things circle round<br\/>and follow after right view,<br\/>that is to say:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">right view,<br\/>right endeavour,<br\/>right mindfulness.<\/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, right view comes first.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And how, monks, does right view come first?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If one comprehends<br\/>that wrong purpose is wrong purpose<br\/>and comprehends<br\/>that right purpose is right purpose,<br\/>that is his right view.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, monks, is wrong purpose?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Purpose for sense-pleasures,<br\/>purpose for ill-will,<br\/>purpose for harming.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, monks, is wrong purpose.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, monks, is right purpose?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Now I, monks, say that right purpose is twofold.<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pg116\"><span class=\"f2 g\"><b>[116]<\/b><\/span><\/a><\/p>\n\n\t\t\t\t\t<p class=\"f4\">There is, monks, the right purpose<br\/>that has cankers,<br\/>is on the side of merit,<br\/>and ripens unto cleaving<br\/>(to new birth).<\/p>\n\n\t\t\t\t\t<p class=\"f4\">There is, monks, the right purpose<br\/>that is ariyan,<br\/>cankerless,<br\/>supermundane,<br\/>a factor of the Way.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, monks, is the right purpose<br\/>that has cankers,<br\/>is on the side of merit,<br\/>and ripens unto cleaving?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Purpose for renunciation,<br\/>purpose for non-ill-will,<br\/>purpose for non-harming.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, monks, is right purpose<br\/>that has cankers,<br\/>is on the side of merit,<br\/>and ripens unto cleaving<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, monks, is the right purpose<br\/>that is ariyan,<br\/>cankerless,<br\/>supermundane,<br\/>a component of the Way?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whatever, monks, is reasoning,<span class=\"f1\"><sup>[<a id=\"fn14\" href=\"#n14\">14<\/a>]<\/sup><\/span><br\/>initial thought,<span class=\"f1\"><sup>[<a id=\"fn15\" href=\"#n15\">15<\/a>]<\/sup><\/span> purpose,<br\/>an activity of speech<br\/>through the complete focussing<span class=\"f1\"><sup>[<a id=\"fn16\" href=\"#n16\">16<\/a>]<\/sup><\/span><br\/>and application of the mind<br\/>in one who, by developing the ariyan Way,<br\/>is of ariyan thought,<br\/>of cankerless thought,<br\/>and is conversant with the ariyan Way &#8211;<br\/>this, monks, is right purpose<br\/>that is ariyan,<br\/>cankerless,<br\/>supermundane,<br\/>a component of the Way.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whoever makes endeavour<br\/>for the riddance of wrong purpose,<br\/>for the attainment of right purpose,<br\/>that is his right endeavour.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Mindful, he gets rid of wrong purpose;<br\/>mindful, entering on right purpose<br\/>he abides in it.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">That is his right mindfulness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus these three things circle round<br\/>and follow after right purpose,<br\/>that is to say:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">right view,<br\/>right endeavour,<br\/>right mindfulness.<\/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, right view comes first.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And how, monks, does right view come first?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If one comprehends<br\/>that wrong speech is wrong speech<br\/>and comprehends<br\/>that right speech is right speech,<br\/>that is his right view.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, monks, is wrong speech?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Lying,<br\/>slanderous speech,<br\/>harsh speech,<br\/>gossiping.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, monks, is wrong speech.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, monks, is right speech?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Now, I, monks, say that right speech is twofold.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">There is, monks, the right speech<br\/>that has cankers,<br\/>is on the side of merit,<br\/>that ripens unto cleaving<br\/>(to new birth).<\/p>\n\n\t\t\t\t\t<p class=\"f4\">There is, monks, the right speech<br\/>that is ariyan,<br\/>cankerless,<br\/>supermundane,<br\/>a component of the Way.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, monks, is the right speech<br\/>that has cankers,<br\/>is on the side of merit,<br\/>that ripens unto cleaving<br\/>(to new birth)?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Abstaining from lying,<br\/>abstaining from slanderous speech,<br\/>abstaining from harsh speech,<br\/>abstaining from gossiping.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, monks, is the right speech<br\/>that has cankers,<br\/>is on the side of merit,<br\/>that ripens unto cleaving<br\/>(to new birth).<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, monks, is the right speech<br\/>that is ariyan,<br\/>cankerless,<br\/>supermundane,<br\/>a component of the Way?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whatever, monks, is <a id=\"pg117\"><span class=\"f2 g\"><b>[117]<\/b><\/span><\/a> abstention from,<br\/>refraining from,<br\/>avoidance of,<br\/>restraint from<span class=\"f1\"><sup>[<a id=\"fn17\" href=\"#n17\">17<\/a>]<\/sup><\/span><br\/>the four ways of bad conduct in speech<span class=\"f1\"><sup>[<a id=\"fn18\" href=\"#n18\">18<\/a>]<\/sup><\/span><br\/>in one who, by developing the ariyan Way<br\/>is of ariyan thought,<br\/>of cankerless thought,<br\/>and is conversant with the Way &#8211;<br\/>this, monks, is right speech<br\/>that is ariyan,<br\/>cankerless,<br\/>supermundane,<br\/>a component of the Way.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whoever makes endeavour<br\/>for the riddance of wrong speech,<br\/>for the attainment of right speech,<br\/>that is his right endeavour.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Mindful, he gets rid of wrong speech;<br\/>mindful, entering on right speech,<br\/>he abides in it.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">That is his right mindfulness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus these three things circle round<br\/>and follow after right speech,<br\/>that is to say:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">right view,<br\/>right endeavour,<br\/>right mindfulness.<\/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, right view comes first.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And how, monks, does right view come first?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If one comprehends<br\/>that wrong action is wrong action<br\/>and comprehends<br\/>that right action is right action,<br\/>that is his right view.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, monks, is wrong action?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Onslaught on creatures,<br\/>taking what has not been given,<br\/>wrong enjoyment among the sense-pleasures.<span class=\"f3\"><sup>[<a href=\"#n18\">18<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, monks, is wrong action.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, monks, is right action?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Now, I, monks, say that right action is twofold.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">There is, monks, the right action<br\/>that has cankers,<br\/>is on the side of merit,<br\/>that ripens unto cleaving<br\/>(to new birth).<\/p>\n\n\t\t\t\t\t<p class=\"f4\">There is, monks, the right action<br\/>that is ariyan,<br\/>cankerless,<br\/>supermundane,<br\/>a component of the Way.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, monks, is the right action<br\/>that has cankers,<br\/>is on the side of merit,<br\/>that ripens unto cleaving<br\/>(to new birth)?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is, monks, abstaining from onslaught on creatures,<br\/>abstaining from taking what has not been given,<br\/>abstaining from wrong enjoyment among the sense-pleasures.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, monks, is the right action<br\/>that has cankers,<br\/>is on the side of merit,<br\/>and ripens unto cleaving.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, monks, is the right action<br\/>that is ariyan,<br\/>cankerless,<br\/>supermundane,<br\/>a component of the way?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whatever, monks, is abstention from,<br\/>refraining from,<br\/>avoidance of,<br\/>restraint from<br\/>the three ways of bad conduct in body<span class=\"f3\"><sup>[<a href=\"#n18\">18<\/a>]<\/sup><\/span><br\/>in one who, by developing the ariyan Way<br\/>is of ariyan thought,<br\/>of cankerless thought,<br\/>and is conversant with the Way &#8211;<br\/>this, monks, is right action that is ariyan,<br\/>cankerless,<br\/>supermundane,<br\/>a component of the Way.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whoever makes endeavour<br\/>for the riddance of wrong action,<br\/>for the attainment of right action,<br\/>that is his right endeavour.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Mindful, he gets rid of wrong action;<br\/>mindful, entering on right action,<br\/>he abides in it.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">That is his right mindfulness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus these three things <a id=\"pg118\"><span class=\"f2 g\"><b>[118]<\/b><\/span><\/a> circle round<br\/>and follow after right action,<br\/>that is to say:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">right view,<br\/>right endeavour,<br\/>right mindfulness.<\/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, right view comes first.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And how, monks, does right view come first?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If one comprehends<br\/>that wrong mode of livelihood is wrong mode of livelihood<br\/>and comprehends<br\/>that right mode of livelihood is right mode of livelihood,<br\/>that is his right view.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, monks, is wrong mode of livelihood?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Trickery,<span class=\"f1\"><sup>[<a id=\"fn19\" href=\"#n19\">19<\/a>]<\/sup><\/span><br\/>cajolery,<span class=\"f1\"><sup>[<a id=\"fn20\" href=\"#n20\">20<\/a>]<\/sup><\/span><br\/>insinuating,<span class=\"f1\"><sup>[<a id=\"fn21\" href=\"#n21\">21<\/a>]<\/sup><\/span><br\/>dissembling,<span class=\"f1\"><sup>[<a id=\"fn22\" href=\"#n22\">22<\/a>]<\/sup><\/span><br\/>rapacity for gain upon gain.<span class=\"f1\"><sup>[<a id=\"fn23\" href=\"#n23\">23<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, monks, is wrong mode of livelihood.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, monks, is right mode of livelihood?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Now, I, monks, say that right mode of livelihood is twofold.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">There is, monks, the right mode of livelihood<br\/>that has cankers,<br\/>is on the side of merit,<br\/>that ripens unto cleaving<br\/>(to new birth).<\/p>\n\n\t\t\t\t\t<p class=\"f4\">There is, monks, the right mode of livelihood<br\/>that is ariyan,<br\/>cankerless,<br\/>supermundane,<br\/>a component of the Way.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, monks, is the right mode of livelihood<br\/>that has cankers,<br\/>is on the side of merit,<br\/>that ripens unto cleaving<br\/>(to new birth)?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Herein, monks, an ariyan disciple,<br\/>by getting rid of wrong mode of livelihood,yearns his living by right mode of livelihood.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, monks, is right mode of livelihood<br\/>that has cankers,<br\/>is on the side of merit,<br\/>and ripens unto cleaving.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, monks, is the right mode of livelihood<br\/>that is ariyan, <a id=\"pg119\"><span class=\"f2 g\"><b>[119]<\/b><\/span><\/a><br\/>cankerless,<br\/>supermundane,<br\/>a component of the Way?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whatever, monks, is abstention from,<br\/>refraining from,<br\/>avoidance of,<br\/>restraint from,<br\/>wrong mode of livelihood<br\/>in one who, by developing the ariyan Way<br\/>is of ariyan thought,<br\/>of cankerless thought,<br\/>and is conversant with the Way<span class=\"f1\"><sup>[<a id=\"fn24\" href=\"#n24\">24<\/a>]<\/sup><\/span> &#8211;<br\/>this, monks, is right mode of livelihood<br\/>that is ariyan,<br\/>cankerless,<br\/>supermundane,<br\/>a component of the Way.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whoever makes endeavour<br\/>for the riddance of wrong mode of livelihood,<br\/>for the attainment of right mode of livelihood,<br\/>that is his right endeavour.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Mindful, he gets rid of wrong mode of livelihood;<br\/>mindful, entering on right mode of livelihood,<br\/>he abides in it.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This is his right mindfulness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus these three things circle round<br\/>and follow after right mode of livelihood,<br\/>that is to say:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">right view,<br\/>right endeavour,<br\/>right mindfulness.<\/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, right view comes first.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And how, monks, does right view come first?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Right purpose, monks, proceeds<span class=\"f1\"><sup>[<a id=\"fn25\" href=\"#n25\">25<\/a>]<\/sup><\/span> from right view;<span class=\"f1\"><sup>[<a id=\"fn26\" href=\"#n26\">26<\/a>]<\/sup><\/span><br\/>right speech proceeds from right purpose;<br\/>right action proceeds from right speech;<br\/>right mode of livelihood proceeds from right action;<br\/>right endeavour proceeds from right mode of livelihood;<br\/>right mindfulness proceeds from right endeavour;<br\/>right concentration proceeds from right mindfulness;<br\/>right knowledge proceeds<span class=\"f1\"><sup>[<a id=\"fn27\" href=\"#n27\">27<\/a>]<\/sup><\/span> from right concentration;<br\/>right freedom proceeds from right knowledge.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In this way, monks,<br\/>the learner&#8217;s course is possessed of eight components,<br\/>the perfected one&#8217;s of ten components.<\/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, right view comes first.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And how, monks, does right view come first?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Wrong view, monks, is worn away<br\/>in one of right view;<span class=\"f1\"><sup>[<a id=\"fn28\" href=\"#n28\">28<\/a>]<\/sup><\/span><br\/>and those various evil unskilled things<br\/>that arise conditioned by wrong view<br\/>are worn away in him;<br\/>and various skilled things<br\/>conditioned by right view<br\/>come to development and fulfilment.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Wrong purpose, monks, is worn away<br\/>in one of right purpose;<br\/>and those various evil unskilled things<br\/>that arise conditioned <a id=\"pg120\"><span class=\"f2 g\"><b>[120]<\/b><\/span><\/a> by wrong purpose<br\/>are worn away in him;<br\/>and various skilled things<br\/>conditioned by right purpose<br\/>come to development and fulfilment.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Wrong speech, monks,<br\/>is worn away in one of right speech;<br\/>and those various evil unskilled things<br\/>that arise conditioned by wrong speech<br\/>are worn away in him;<br\/>and various skilled things<br\/>conditioned by right speech<br\/>come to development and fulfilment.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Wrong action, monks,<br\/>is worn away in one of right action;<br\/>and those various evil unskilled things<br\/>that arise conditioned by wrong action<br\/>are worn away in him;<br\/>and various skilled things<br\/>conditioned by right action<br\/>come to development and fulfilment.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Wrong mode of livelihood, monks,<br\/>is worn away in one of right mode of livelihood;<br\/>and those various evil unskilled things<br\/>that arise conditioned by wrong mode of livelihood<br\/>are worn away in him;<br\/>and various skilled things<br\/>conditioned by right mode of livelihood<br\/>come to development and fulfilment.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Wrong endeavour, monks,<br\/>is worn away in one of right endeavour;<br\/>and those various evil unskilled things<br\/>that arise conditioned by wrong endeavour<br\/>are worn away in him;<br\/>and various skilled things<br\/>conditioned by right endeavour<br\/>come to development and fulfilment.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Wrong mindfulness, monks,<br\/>is worn away in one of right mindfulness;<br\/>and those various evil unskilled things<br\/>that arise conditioned by wrong mindfulness<br\/>are worn away in him;<br\/>and various skilled things<br\/>conditioned by right mindfulness<br\/>come to development and fulfilment.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Wrong concentration, monks,<br\/>is worn away in one of right concentration;<br\/>and those various evil unskilled things<br\/>that arise conditioned by wrong concentration<br\/>are worn away in him;<br\/>and various skilled things<br\/>conditioned by right concentration<br\/>come to development and fulfilment.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Wrong knowledge, monks,<br\/>is worn away in one of right knowledge;<br\/>and those various evil unskilled things<br\/>that arise conditioned by wrong knowledge<br\/>are worn away in him;<br\/>and various skilled things<br\/>conditioned by right knowledge<br\/>come to development and fulfilment.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Wrong freedom, monks,<br\/>is worn away in one of right freedom;<br\/>and those various evil unskilled things<br\/>that arise conditioned by wrong freedom<br\/>are worn away in him;<br\/>and various skilled things<br\/>conditioned by right freedom<br\/>come to development and fulfilment.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So, monks, there are twenty (components) on the side of skill,<span class=\"f1\"><sup>[<a id=\"fn29\" href=\"#n29\">29<\/a>]<\/sup><\/span><br\/>twenty on the side of unskill.<\/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\">The disquisition on <i>Dhamma<\/i><br\/>pertaining to the Great Forty<br\/>that has been rolled on<br\/>is not to be rolled back<br\/>by a recluse or brahman<br\/>or a deva<br\/>or a M\u0101ra<br\/>or a Brahm\u0101<br\/>or by anyone in the world.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Monks, whatever recluse or brahman<br\/>should think that this disquisition on <i>Dhamma<\/i><br\/>pertaining to the Great Forty<br\/>should be censured,<br\/>should be scorned,<br\/>ten ways of speaking<br\/>from the standpoint of <i>Dhamma<\/i><span class=\"f1\"><sup>[<a id=\"fn30\" href=\"#n30\">30<\/a>]<\/sup><\/span><br\/>give grounds for censuring him here and now:<span class=\"f1\"><sup>[<a id=\"fn31\" href=\"#n31\">31<\/a>]<\/sup><\/span><br\/>if the worthy one censures right view<br\/>then those recluses and brahmans who are of wrong view<br\/>are the worthies to be honoured,<br\/>the worthies to be extolled;<br\/>if the worthy one censures right thought<br\/>then those recluses and brahmans who are of wrong thought<br\/>are the worthies to be honoured,<br\/>to be extolled;<br\/>if the worthy one censures right speech<br\/>then those recluses and brahmans who are of wrong speech<br\/>are the worthies to be honoured,<br\/>to be extolled;<br\/>if the worthy one censures right action<br\/>then those recluses and brahmans who are of wrong action<br\/>are the worthies to be honoured,<br\/>to be extolled;<br\/>if the worthy one censures right mode of livelihood<br\/>then those recluses and brahmans who are of wrong mode of livelihood<br\/>are the worthies to be honoured,<br\/>to be extolled;<br\/>if the worthy one censures right endeavour<br\/>then those recluses and brahmans who are of wrong endeavour<br\/>are the worthies to be honoured,<br\/>to be extolled;<br\/>if the worthy one censures right mindfulness<br\/>then those recluses and brahmans who are of wrong mindfulness<br\/>are the worthies to be honoured,<br\/>to be extolled;<br\/>if the worthy one censures right concentration<br\/>then those recluses and brahmans who are of wrong concentration<br\/>are the worthies to be honoured,<br\/>to be extolled;<br\/>if the worthy one censures right knowledge<br\/>then those recluses and brahmans who are of wrong knowledge<br\/>are the worthies to be honoured,<br\/>to be extolled;<br\/>if the worthy one censures right freedom<br\/>then those recluses and brahmans who are of wrong freedom<br\/>are the worthies to be honoured,<br\/>to be extolled.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Monks, whatever recluse or brahman<br\/>should think that this disquisition on <i>Dhamma<\/i><br\/>pertaining to the Great Forty<br\/>should be censured,<br\/>should be scorned,<br\/>these ten ways of speaking<br\/>from the standpoint of <i>Dhamma<\/i><br\/>give grounds for censuring him here and now.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Monks, even those who were the people of Ukkala<span class=\"f1\"><sup>[<a id=\"fn32\" href=\"#n32\">32<\/a>]<\/sup><\/span><br\/>and the Vassas<br\/><a id=\"pg121\"><span class=\"f2 g\"><b>[121]<\/b><\/span><\/a> and Bha\u00f1\u00f1as,<span class=\"f1\"><sup>[<a id=\"fn33\" href=\"#n33\">33<\/a>]<\/sup><\/span><br\/>deniers of cause,<br\/>deniers of the effecting (by cause),<br\/>affirmers of &#8216;There is not&#8217;<span class=\"f1\"><sup>[<a id=\"fn34\" href=\"#n34\">34<\/a>]<\/sup><\/span> &#8211;<br\/>even these would think that the disquisition on <i>Dhamma<\/i><br\/>pertaining to the Great Forty<br\/>should not be censured,<br\/>should not be scorned.<\/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\">The fear of blame,<br\/>of attack<br\/>and reproach.&#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 ctr\">Discourse pertaining to the Great Forty:<br\/>The Seventh<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<hr class=\"demi\"\/>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n1\" href=\"#fn1\">1<\/a>]<\/sup> <i>MA.<\/i> iv. 130 says that the meaning of ariyan is flawless, supermundane.<\/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\/dn\/dn.18.pali.bd.htm#pg216\"><i>D.<\/i> ii. 216 <i>f.<\/i><\/a> for the following. Right concentration is concentration on the Way, <i>MA.<\/i> iv. 130.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n3\" href=\"#fn3\">3<\/a>]<\/sup> <i>sa-upanis\u0101.<\/i> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/sn\/02_nv\/idx_12_nidanasamyutta.htm#p23\"><i>S.<\/i> ii. 29 <i>ff.<\/i><\/a> &#8220;The history of this word has yet to be written,&#8221; <i>P.E.D.<\/i> s.v. <i>upanis\u0101.<\/i> <i>MA.<\/i> iv. 130 gives it the meaning of <i>paccaya,<\/i> condition.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n4\" href=\"#fn4\">4<\/a>]<\/sup> <i>saparikkh\u0101ra,<\/i> with the requisites, called <i>sa-pariv\u0101ra<\/i> at <i>MA.<\/i> iv. 130, &#8220;with the surroundings,&#8221; concomitants.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n5\" href=\"#fn5\">5<\/a>]<\/sup> <i>pubba\u1e45gama,<\/i> it is the fore-goer, <i>purec\u0101rika,<\/i> <i>MA.<\/i> iv. 131. Right view is twofold: that of insight, <i>vipassan\u0101,<\/i> and that of the Way. The former examines the three kinds of activities (<i>sa\u1e45kh\u0101ra:<\/i> of body, speech and thought) in respect of impermanence, etc. But the latter arises at the end of the examination while rooting out and allaying the stage that has been attained, <i>MA.<\/i> iv. 130. At <i>MA.<\/i> iv. 135 it is said, &#8220;In this Discourse there are five kinds of right view: through insight, of specific kamma (cf. <i>Dhs.<\/i> 1366, <i>Vbh.<\/i> 328, <i>MA.<\/i> v. 10), of the Way, of the fruits, through reflection on.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n6\" href=\"#fn6\">6<\/a>]<\/sup> This is right view through insight, <i>MA.<\/i> iv. 135.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n7\" href=\"#fn7\">7<\/a>]<\/sup> As at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.041.pali.bd.htm#pg287\"><i>M.<\/i> i. 287,<\/a> etc.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n8\" href=\"#fn8\">8<\/a>]<\/sup> <i>upadhivepakka.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n9\" href=\"#fn9\">9<\/a>]<\/sup> This is the right view of specific kamma (see <a href=\"#pg114\">p. 114,<\/a> <a href=\"#n5\"><i>n.<\/i> 5 above<\/a>), <i>MA.<\/i> iv. 135, <i>Vbh.<\/i> 328, <i>VbhA.<\/i> 415.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n10\" href=\"#fn10\">10<\/a>]<\/sup> <i>pa\u00f1\u00f1indriya,<\/i> see <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/sn\/05_mv\/idx_48_indriyasamyutta.htm#p13\"><i>S.<\/i> v. 200.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n11\" href=\"#fn11\">11<\/a>]<\/sup> <i>Cf.<\/i> <i>MA.<\/i> iv. 131: one does not tremble on account of ignorance.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n12\" href=\"#fn12\">12<\/a>]<\/sup> <i>MA.<\/i> iv. 132 says that having attained the factor of enlightenment one investigates the four truths.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n13\" href=\"#fn13\">13<\/a>]<\/sup> <i>ariyamaggassa sama\u1e45gino,<\/i> also at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.117.pali.bd.htm#pg73\"><i>M.<\/i> iii. 73.<\/a> <i>G.P.D.<\/i> says this is a wrong reading. A variant here and the reading at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.117.pali.bd.htm#pg74\"><i>M.<\/i> iii. 74, 75<\/a> is <i>ariyamaggasa-ma\u1e45gino.<\/i> <i>Cf.<\/i> <i>Pug.<\/i> p. 10, 73: maggasama\u1e45gino: those on the four Ways.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n14\" href=\"#fn14\">14<\/a>]<\/sup> <i>takka.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n15\" href=\"#fn15\">15<\/a>]<\/sup> <i>vitakka.<\/i> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.044.pali.bd.htm#pg301\"><i>M.<\/i> i. 301,<\/a> <i>vitakkavic\u0101r\u0101 vac\u012bsa\u0271kh\u0101ro.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n16\" href=\"#fn16\">16<\/a>]<\/sup> <i>Cf.<\/i> <i>Dhs.<\/i> 7.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n17\" href=\"#fn17\">17<\/a>]<\/sup> The four words of this sequence occur also at <i>Dhs.<\/i> 200, <i>Nd.<\/i> II. 462 in connection with right speech.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n18\" href=\"#fn18\">18<\/a>]<\/sup> See <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.039.pali.bd.htm#pg280\"><i>M.<\/i> i. 280.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n19\" href=\"#fn19\">19<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.01.pali.bd.htm#pg8\"><i>D.<\/i> i. 8,<\/a> <i>Vism.<\/i> 6 <i>ff.<\/i> for these five words. The first, <i>kuhan\u0101,<\/i> means according to <i>MA.<\/i> iv. 134, <i>DA.<\/i> 91, that these people trick (deceive or delude, <i>kuhayanti<\/i>) the world and astonish it with three kinds of tricks. These are referred to at <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/kd\/jat\/idx_jataka.htm#jat_487\"><i>J\u0101.<\/i> iv. 297.<\/a> These five words also occur at <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/an\/idx_05_pancakanipata.htm#p82\"><i>A.<\/i> iii. 1ll,<\/a> and the actions (trickery, etc.) are explained at <i>Vbh.<\/i> 352 <i>f.,<\/i> <i>Vism.<\/i> 23; <i>cf.<\/i> <i>VbhA.<\/i> 471. On <i>kuhan\u0101<\/i> and <i>lapan\u0101<\/i> <i>cf.<\/i> the phrases <i>janakuhanattha janalapanattha<\/i> at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.068.pali.bd.htm#pg465\"><i>M.<\/i> i. 465,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/an\/idx_04_catukkanipata.htm#p26\"><i>A.<\/i> ii. 26,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/kd\/iti\/iti.pali.bd.htm#pg28\"><i>Iti.<\/i> pp. 28, 29.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n20\" href=\"#fn20\">20<\/a>]<\/sup> <i>lapan\u0101.<\/i> <i>Cf.<\/i> <i>Vism.<\/i> 26 <i>f.;<\/i> also <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/kd\/iti\/idx_iti.htm#p99\"><i>Iti.<\/i> \u00a799<\/a> = <i>A.<\/i> i. <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/an\/03_threes\/an03.058.pali.bd.htm#pg165\">165,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/an\/idx_03_tikanipata.htm#p60\">168.<\/a> <i>Lapak\u0101,<\/i> translated at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/dn\/dn.01.rhyt.pts.htm#pg15\"><i>Dial.<\/i> i. 15<\/a> &#8220;droners out (of holy words for pay)&#8221;; at <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/an\/idx_05_pancakanipata.htm#p85\"><i>G.S.<\/i> iii. 88<\/a> &#8220;ranter&#8221;; at <i>Min.Anth.<\/i> ii. 186 (<i>lapita-l\u0101pa<\/i>) &#8220;mere mutterings&#8221;; at <i>Path Purity<\/i> i. 27 &#8220;boasters.&#8221; I follow <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/an\/idx_04_catukkanipata.htm#p26\"><i>G.S.<\/i> ii. 28<\/a> and <i>Min.Anth.<\/i> ii. 136. <i>MA.<\/i> iv. 134: &#8220;they cajole for the sake of gains and honour.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n21\" href=\"#fn21\">21<\/a>]<\/sup> <i>nemittakat\u0101;<\/i> <i>cf.<\/i> <i>nimittikat\u0101<\/i> at <i>Vin.<\/i> i. 254 where, if a monk hints or insinuates that he wants <i>ka\u1e6dhina<\/i> cloth, then it cannot be said to be properly made. <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/dn\/dn.01.rhyt.pts.htm#pg16\"><i>Dial.<\/i> i. 16<\/a> translates <i>nemittik\u0101<\/i> as diviners with note that these are interpreters of signs and omens. This it may easily mean. But in the above context the whole stress is on deceitful ways, unspecified, of obtaining gains and honours.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n22\" href=\"#fn22\">22<\/a>]<\/sup> <i>nippesikat\u0101.<\/i> I follow translation at <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/an\/idx_05_pancakanipata.htm#p85\"><i>G.S.<\/i> iii. 88.<\/a> For <i>nippesika<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/dn\/dn.01.rhyt.pts.htm#pg16\"><i>Dial.<\/i> i. 16<\/a> gives exorcists, and <i>P.E.D.<\/i> juggler. But I see no need to be so definite. <i>MA.<\/i> iv. 134 says: <i>nippeso s\u012blam etesan ti nippesik\u0101, tesa\u0271 bh\u0101vo nippesikat\u0101.<\/i> <i>AA.<\/i> iii. 273 says: <i>nippesiko ti nippi\u0271sanakath\u0101ya samann\u0101gato.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n23\" href=\"#fn23\">23<\/a>]<\/sup> <i>Cf.<\/i> definition of <i>l\u0101bha<\/i> at <i>Vin.<\/i> iii. 266, iv. 154, 156: the requisites, even a lump of chunam, a toothpick and unwoven thread.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n24\" href=\"#fn24\">24<\/a>]<\/sup> <i>Cf.<\/i> <i>Dhs.<\/i> 301.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n25\" href=\"#fn25\">25<\/a>]<\/sup> <i>pahoti,<\/i> <i>cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.18.pali.bd.htm#pg217\"><i>D.<\/i> ii. 217.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n26\" href=\"#fn26\">26<\/a>]<\/sup> <i>samm\u0101-di\u1e6d\u1e6dhissa;<\/i> <i>MA.<\/i> iv. 134 explains this as meaning &#8220;of the man, <i>puggalassa,<\/i> who is established in the right view of the Way.&#8221; So the meaning may bo more literally: &#8220;proceeds for one of right view,&#8221; etc. <i>MA.<\/i> iv. 135 says that here &#8220;right view of the Way and right view of the fruits&#8221; are both being spoken of; see <a href=\"#pg114\">above, p. 114,<\/a> <a href=\"#n5\"><i>n.<\/i> 5.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n27\" href=\"#fn27\">27<\/a>]<\/sup> <i>MA.<\/i> iv. 135 says here &#8220;right view through reflection on&#8221; is being spoken of.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n28\" href=\"#fn28\">28<\/a>]<\/sup> <i>MA.<\/i> iv. 135 says that the repeaters of the remaining Nik\u0101yas say the &#8220;fruit&#8221; is being spoken of, but the <i>M.<\/i> repeaters say the &#8220;Way&#8221; is being spoken of in the ten items to be worn away.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n29\" href=\"#fn29\">29<\/a>]<\/sup> <i>MA.<\/i> iv. 135: ten beginning with right view and ten come under &#8220;various skilled things conditioned by right view.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n30\" href=\"#fn30\">30<\/a>]<\/sup> <i>v\u0101d\u0101nuv\u0101d\u0101;<\/i> <i>cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/an\/idx_05_pancakanipata.htm#p5\"><i>A.<\/i> iii. 4.<\/a> Reading at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.090.pali.bd.htm#pg127\"><i>M.<\/i> ii. 127<\/a> is <i>v\u0101d\u0101nup\u0101t\u0101.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n31\" href=\"#fn31\">31<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/an\/idx_05_pancakanipata.htm#p5\"><i>A.<\/i> iii. 4;<\/a> also <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/an\/03_threes\/an03.057.pali.bd.htm#pg161\"><i>A.<\/i> i. 161,<\/a> <i>S.<\/i> ii. <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/sn\/02_nv\/sn02.12.024.pali.bd.htm#pg33\">33,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/sn\/02_nv\/sn02.12.024.pali.bd.htm#pg36\">36,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/sn\/03_kv\/sn03.22.002.pali.bd.htm#pg6\">iii. 6,<\/a> etc.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n32\" href=\"#fn32\">32<\/a>]<\/sup> <i>MA.<\/i> iv. 136, &#8220;dwellers in the country of Okkala.&#8221; Ukkala at <i>Vin.<\/i> i. 4.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n33\" href=\"#fn33\">33<\/a>]<\/sup> <i>MA.<\/i> iv. 136, &#8220;two peoples.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n34\" href=\"#fn34\">34<\/a>]<\/sup> For these same three types of views attributed to these same three peoples, see <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/an\/04_fours\/an04.030.pali.bd.htm#pg31\"><i>A.<\/i> ii. 31,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/sn\/03_kv\/idx_22_khandhasamyutta.htm#p63\"><i>S.<\/i> iii. 73,<\/a> <i>Kvu.<\/i> 141; also <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/sn\/03_kv\/sn03.22.062.wood.pts.htm#fn4\"><i>K.S.<\/i> iii. 63, <i>n.<\/i> 3;<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/an\/04_fours\/an04.009.wood.pts.htm#pg10\"><i>G.S.<\/i> ii. 10;<\/a> <i>Pts. Contr.<\/i> p. 95, <i>n.<\/i> 2.<\/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.117.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-8f34894 elementor-section-full_width elementor-section-content-space-between elementor-section-height-default elementor-section-height-default\" data-id=\"8f34894\" 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-2f5d117\" data-id=\"2f5d117\" 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-6076718 elementor-widget elementor-widget-text-editor\" data-id=\"6076718\" 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\u0101sa2. Anupada Vagga The Middle Length SayingsIII. The Final Fifty Discourses2. The Division of the\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-35893","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\/35893","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=35893"}],"version-history":[{"count":5,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35893\/revisions"}],"predecessor-version":[{"id":38575,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35893\/revisions\/38575"}],"wp:attachment":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/media?parent=35893"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/categories?post=35893"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/tags?post=35893"},{"taxonomy":"td_series","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/td_series?post=35893"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}