{"id":35898,"date":"2022-08-22T09:26:14","date_gmt":"2022-08-22T02:26:14","guid":{"rendered":"https:\/\/tamhoc.org\/2022\/08\/22\/sutta-122\/"},"modified":"2022-08-29T00:39:44","modified_gmt":"2022-08-28T17:39:44","slug":"kinh-trung-bo-eng-122-kinh-dai-khong-mahasunnata-sutta","status":"publish","type":"post","link":"https:\/\/tamhoc.org\/trang-chu\/2022\/08\/22\/kinh-trung-bo-eng-122-kinh-dai-khong-mahasunnata-sutta\/","title":{"rendered":"Kinh Trung B\u1ed9 ENG  122 Kinh \u00d0\u1ea1i Kh\u00f4ng (Mah\u0101sunnata sutta)"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-post\" data-elementor-id=\"35898\" class=\"elementor elementor-35898\">\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-88f2b88 elementor-section-full_width elementor-section-content-space-around elementor-section-height-default 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data-widget_type=\"theme-site-logo.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-image\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t<a href=\"https:\/\/tamhoc.org\/trang-chu\">\n\t\t\t\t\t\t\t<img decoding=\"async\" src=\"https:\/\/tamhoc.org\/wp-content\/plugins\/elementor\/assets\/images\/placeholder.png\" title=\"\" alt=\"\" \/>\t\t\t\t\t\t\t\t<\/a>\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t<div class=\"elementor-column elementor-col-33 elementor-top-column elementor-element elementor-element-c0ffcaa\" data-id=\"c0ffcaa\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t<div class=\"elementor-column elementor-col-33 elementor-top-column elementor-element elementor-element-6ae6892\" data-id=\"6ae6892\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-b83997d elementor-widget elementor-widget-text-editor\" data-id=\"b83997d\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-text-editor elementor-clearfix\">\n\t\t\t\t<button onclick=\"history.back()\"><<<\/button>\n<button onclick=\"history.forward()\">>><\/button>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<\/p>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-7705083 elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"7705083\" 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-1718a90\" data-id=\"1718a90\" 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-0e3ac72 elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"0e3ac72\" 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-b77290c\" data-id=\"b77290c\" 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-820d907 elementor-widget elementor-widget-text-editor\" data-id=\"820d907\" 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-b542ee4 elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"b542ee4\" 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-cfd42ad\" data-id=\"cfd42ad\" 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-d4c8e55 elementor-widget elementor-widget-text-editor\" data-id=\"d4c8e55\" 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=\"31411\" class=\"elementor elementor-31411\">\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-258a0027 elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"258a0027\" 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-b5d1ab\" data-id=\"b5d1ab\" 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-2301f042 elementor-widget elementor-widget-toggle\" data-id=\"2301f042\" 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-5871\" class=\"elementor-tab-title\" data-tab=\"1\" role=\"tab\" aria-controls=\"elementor-tab-content-5871\" 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 122.Kinh \u00d0\u1ea1i Kh\u00f4ng (Mah\u0101sunnata sutta)<\/a>\n\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<div id=\"elementor-tab-content-5871\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"1\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-5871\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-dai-khong\/\">122.Kinh \u00d0\u1ea1i Kh\u00f4ng (Mah\u0101sunnata sutta)<\/a><\/li><li>\u00a0<\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/22\/kinh-trung-bo-eng-122-kinh-dai-khong-mahasunnata-sutta\/\" rel=\"bookmark\">Kinh Trung B\u1ed9 ENG 122 Kinh \u00d0\u1ea1i Kh\u00f4ng (Mah\u0101sunnata sutta)<\/a><\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/23\/mn-122-maha-sunnata-sutta%e1%b9%83\/\" rel=\"bookmark\">MN 122: Mah\u0101 Su\u00f1\u00f1ata Sutta\u1e43<\/a><\/li><li class=\"entry-title\"><a href=\"https:\/\/tamhoc.org\/2022\/09\/08\/kinh-trung-bo-ah122-mahasunnatasutta-kinh-dai-khong-h-191dai-khong-kinh\/\" rel=\"bookmark\">Kinh Trung B\u1ed9 AH122 :Mah\u00e0sunnatasutta, Kinh \u0110\u1ea1i kh\u00f4ng \u2013 H.191 \u0110\u1ea1i kh\u00f4ng 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-5872\" class=\"elementor-tab-title\" data-tab=\"2\" role=\"tab\" aria-controls=\"elementor-tab-content-5872\" 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-5872\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"2\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-5872\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-dai-khong\/#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-122-dai-khong-1\/\" rel=\"bookmark\">To\u00e1t y\u1ebfu Trung b\u1ed9 122 : \u00d0\u1ea1i kh\u00f4ng\u00a0[1]<\/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 122.Kinh \\u00d0\\u1ea1i Kh\\u00f4ng (Mah\\u0101sunnata sutta)\",\"acceptedAnswer\":{\"@type\":\"Answer\",\"text\":\"<ul><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/21\\\/kinh-dai-khong\\\/\\\">122.Kinh \\u00d0\\u1ea1i Kh\\u00f4ng (Mah\\u0101sunnata sutta)<\\\/a><\\\/li><li>\\u00a0<\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/22\\\/kinh-trung-bo-eng-122-kinh-dai-khong-mahasunnata-sutta\\\/\\\" rel=\\\"bookmark\\\">Kinh Trung B\\u1ed9 ENG 122 Kinh \\u00d0\\u1ea1i Kh\\u00f4ng (Mah\\u0101sunnata sutta)<\\\/a><\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/23\\\/mn-122-maha-sunnata-sutta%e1%b9%83\\\/\\\" rel=\\\"bookmark\\\">MN 122: Mah\\u0101 Su\\u00f1\\u00f1ata Sutta\\u1e43<\\\/a><\\\/li><li class=\\\"entry-title\\\"><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/09\\\/08\\\/kinh-trung-bo-ah122-mahasunnatasutta-kinh-dai-khong-h-191dai-khong-kinh\\\/\\\" rel=\\\"bookmark\\\">Kinh Trung B\\u1ed9 AH122 :Mah\\u00e0sunnatasutta, Kinh \\u0110\\u1ea1i kh\\u00f4ng \\u2013 H.191 \\u0110\\u1ea1i kh\\u00f4ng 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-dai-khong\\\/#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-122-dai-khong-1\\\/\\\" rel=\\\"bookmark\\\">To\\u00e1t y\\u1ebfu Trung b\\u1ed9 122 : \\u00d0\\u1ea1i kh\\u00f4ng\\u00a0[1]<\\\/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-7e9270c\" data-id=\"7e9270c\" 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-4f637b33 elementor-widget elementor-widget-text-editor\" data-id=\"4f637b33\" 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\/>3. Su\u00f1\u00f1ata Vagga<\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\">The Middle Length Sayings<br\/>III. The Final Fifty Discourses<br\/>3. The Division on Emptiness<\/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#p122\">Sutta 122<\/a><\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\">Mah\u0101 Su\u00f1\u00f1ata 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=\"pg152\"><span class=\"f2 g\"><b>[152]<\/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.122.pali.bd.htm#p1\">1<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/chlm\/mn\/mn.122.chlm.sbb.htm#p1\">chlm<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/wp\/mn\/mn.122.ntbb.wp.htm#p1\">ntbb<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/ati\/mn\/mn.122.than.ati.htm#p1\">than<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/bd\/mn\/mn.122.olds.bd.htm#p1\">olds<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/mnl\/mn\/mn.122.upal.mnl.htm#p1\">upal<\/a>]<\/span> T<span class=\"f2\"><b>HUS<\/b><\/span> H<span class=\"f2\"><b>AVE<\/b><\/span> I H<span class=\"f2\"><b>EARD<\/b><\/span>:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">At one time the Lord was staying among the Sakyans near Kapilavatthu in Nigrodha&#8217;s park.<span class=\"f1\"><sup>[<a id=\"fn1\" href=\"#n1\">1<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p2\" href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.122.pali.bd.htm#p2\">2<\/a>] [<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/wp\/mn\/mn.122.ntbb.wp.htm#p2\">ntbb<\/a>] [<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/bd\/mn\/mn.122.olds.bd.htm#p2\">olds<\/a>]<\/span> Then the Lord, having dressed early in the morning,<br\/>taking his bowl and robe<br\/>entered Kapilavatthu for almsfood.<br\/>When he had walked in Kapilavatthu for almsfood<br\/>and was returning from the alms gathering<br\/>after the meal,<br\/>he approached the dwelling-place of the Sakyan K\u0101\u1e37akhe- <a id=\"pg153\"><span class=\"f2 g\"><b>[153]<\/b><\/span><\/a> maka<span class=\"f1\"><sup>[<a id=\"fn2\" href=\"#n2\">2<\/a>]<\/sup><\/span> for the day-sojourn.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Now at that time many lodgings<span class=\"f1\"><sup>[<a id=\"fn3\" href=\"#n3\">3<\/a>]<\/sup><\/span> were prepared in the dwelling-place of K\u0101\u1e37akhemaka the Sakyan.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The Lord saw these many <span class=\"f3\"><b>[110]<\/b><\/span> lodgings prepared in the dwelling-place of K\u0101\u1e37akhemaka the Sakyan,<br\/>and when the Lord had seen them it occurred to him:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Many lodgings are prepared in the dwelling-place of K\u0101\u1e37akhemaka the Sakyan.<br\/>Are many monks staying here?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Now at that time the venerable \u0100nanda<br\/>together with many monks<br\/>was making up robe-material in the dwelling-place of Gha\u1e6d\u0101ya the Sakyan.<span class=\"f1\"><sup>[<a id=\"fn4\" href=\"#n4\">4<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the Lord, emerging from solitary meditation towards evening,<br\/>approached the dwelling-place of Gha\u1e6d\u0101ya the Sakyan;<br\/>having approached, he sat down on a seat that was ready.<br\/>While he was sitting down the Lord addressed the venerable \u0100nanda, saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Many lodgings, \u0100nanda, are prepared in the dwelling-place of K\u0101\u1e37akhemaka the Sakyan.<br\/>Are many monks staying there?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Many lodgings, revered sir, are prepared in the dwelling-place of K\u0101\u1e37akhemaka the Sakyan;<br\/>many monks are staying there.<br\/>It is our time, revered sir, for making up robe-material.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p3\" href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.122.pali.bd.htm#p3\">3<\/a>] [<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/wp\/mn\/mn.122.ntbb.wp.htm#p3\">ntbb<\/a>] [<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/bd\/mn\/mn.122.olds.bd.htm#p3\">olds<\/a>]<\/span> &#8220;\u0100nanda, a monk does not shine<span class=\"f1\"><sup>[<a id=\"fn5\" href=\"#n5\">5<\/a>]<\/sup><\/span> who delights in his own group,<span class=\"f1\"><sup>[<a id=\"fn6\" href=\"#n6\">6<\/a>]<\/sup><\/span><br\/>is delighted by his own group,<br\/>is intent on delight in his own group,<span class=\"f1\"><sup>[<a id=\"fn7\" href=\"#n7\">7<\/a>]<\/sup><\/span><br\/>who delights in some other group,<br\/>is delighted by some other group,<br\/>is rejoiced by some other group.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Indeed, \u0100nanda, the situation does not exist when a monk,<br\/>delighting in his own group,<br\/>delighted by his own group,<br\/>intent on delight in his own group,<br\/>delighting in some other group,<br\/>delighted by some other group,<br\/>rejoicing in some other group,<br\/>can be one who acquires at will,<br\/>without trouble, without difficulty,<br\/>that which is the happiness of renunciation,<span class=\"f1\"><sup>[<a id=\"fn8\" href=\"#n8\">8<\/a>]<\/sup><\/span><br\/>the happiness of aloofness,<span class=\"f1\"><sup>[<a id=\"fn9\" href=\"#n9\">9<\/a>]<\/sup><\/span> the happiness of calm,<span class=\"f1\"><sup>[<a id=\"fn10\" href=\"#n10\">10<\/a>]<\/sup><\/span><br\/>the happiness of self-awakening.<span class=\"f1\"><sup>[<a id=\"fn11\" href=\"#n11\">11<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">But, \u0100nanda, the situation exists<br\/><a id=\"pg154\"><span class=\"f2 g\"><b>[154]<\/b><\/span><\/a> when it is expected of a monk who dwells alone,<br\/>remote from a group,<br\/>that he will be one who acquires at will,<br\/>without trouble, without difficulty,<br\/>that which is the happiness of renunciation,<br\/>the happiness of aloofness,<br\/>the happiness of calm,<br\/>the happiness of self-awakening.<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p4\" href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.122.pali.bd.htm#p4\">4<\/a>] [<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/wp\/mn\/mn.122.ntbb.wp.htm#p4\">ntbb<\/a>] [<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/bd\/mn\/mn.122.olds.bd.htm#p4\">olds<\/a>]<\/span> Indeed, \u0100nanda, the situation does not exist when a monk,<br\/>delighting in his own group,<br\/>delighted by his own group,<br\/>intent on delight in his own group,<br\/>delighting in some other group,<br\/>delighted by some other group,<br\/>rejoicing in some other group,<br\/>entering on the freedom of mind that is temporal and pleasing<span class=\"f1\"><sup>[<a id=\"fn12\" href=\"#n12\">12<\/a>]<\/sup><\/span><br\/>or on that which is not temporal and is unshakable,<br\/><span class=\"f1\"><sup>[<a id=\"fn13\" href=\"#n13\">13<\/a>]<\/sup><\/span> will abide in it.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But \u0100nanda, the situation exists<br\/>when it is expected of a monk who dwells alone,<br\/>remote from a group,<br\/>that, entering on the freedom of mind that is temporal and pleasing<br\/><span class=\"f3\"><b>[111]<\/b><\/span> or on that which is not temporal and is unshakable,<br\/>he will abide in it.<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p5\" href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.122.pali.bd.htm#p5\">5<\/a>] [<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/wp\/mn\/mn.122.ntbb.wp.htm#p5\">ntbb<\/a>] [<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/bd\/mn\/mn.122.olds.bd.htm#p5\">olds<\/a>]<\/span> I, \u0100nanda, do not behold one material shape<span class=\"f1\"><sup>[<a id=\"fn14\" href=\"#n14\">14<\/a>]<\/sup><\/span><br\/>wherein is delight, wherein is content,<br\/>but that from its changing and becoming otherwise<br\/>there will not arise grief,<br\/>sorrow,<br\/>suffering,<br\/>lamentation<br\/>and despair.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But this abiding, \u0100nanda,<br\/>has been fully awakened to by the Tath\u0101gata,<br\/>that is to say,<br\/>by not attending to any signs,<span class=\"f1\"><sup>[<a id=\"fn15\" href=\"#n15\">15<\/a>]<\/sup><\/span><br\/>the entering on and abiding<span class=\"f1\"><sup>[<a id=\"fn16\" href=\"#n16\">16<\/a>]<\/sup><\/span> in an inward (concept of) emptiness.<span class=\"f1\"><sup>[<a id=\"fn17\" href=\"#n17\">17<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">And if, \u0100nanda, while the Tath\u0101gata is abiding in this abiding<br\/>there are monks, nuns,<br\/>men and women lay followers,<br\/>kings and kings&#8217; ministers,<br\/>leaders and disciples of other sects<br\/>who approach him,<br\/>then, \u0100nanda, the Tath\u0101gata<br\/>with his whole mind tending to aloofness,<br\/>leaning to aloofness,<br\/>inclining to aloofness,<br\/>remote,<br\/>delighting in renunciation,<br\/>bringing to an end all the things on which the cankers are founded,<br\/>speaks there<span class=\"f1\"><sup>[<a id=\"fn18\" href=\"#n18\">18<\/a>]<\/sup><\/span> as one intent only on inspiring them.<span class=\"f1\"><sup>[<a id=\"fn19\" href=\"#n19\">19<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">Wherefore, \u0100nanda, if a monk should desire:<br\/>&#8216;Entering on <a id=\"pg155\"><span class=\"f2 g\"><b>[155]<\/b><\/span><\/a> an inward (concept of) emptiness,<br\/>may I dwell therein,&#8217;<br\/>that monk, \u0100nanda,<br\/>should steady, calm, make one-pointed and concentrate<span class=\"f1\"><sup>[<a id=\"fn20\" href=\"#n20\">20<\/a>]<\/sup><\/span> his mind<br\/>precisely on what is inward.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And how, \u0100nanda, does a monk<br\/>steady, calm, make one-pointed and concentrate his mind<br\/>precisely on what is inward?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, \u0100nanda, a monk,<br\/>aloof from pleasures of the senses,<br\/>aloof from unskilled states of mind,<br\/>entering on it abides in the first meditation,<br\/>which is accompanied by initial thought and discursive thought,<br\/>is born of aloofness<br\/>and is rapturous and joyful.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And again, \u0100nanda, a monk,<br\/>by allaying initial thought and discursive thought,<br\/>his mind subjectively tranquillised and fixed on one point,<br\/>enters and abides in the second meditation,<br\/>which is devoid of initial thought and discursive thought,<br\/>is born of concentration<br\/>and is rapturous and joyful.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And again, \u0100nanda, a monk,<br\/>by the fading out of rapture,<br\/>dwells with equanimity,<br\/>attentive and clearly conscious,<br\/>and he experiences in his person<br\/>that joy of which the Ariyans say:<br\/>&#8216;Joyful lives he who has equanimity and is mindful.&#8217;<br\/>and he enters and abides in the third meditation.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And again, \u0100nanda, a monk,<br\/>by getting rid of joy,<br\/>by getting rid of anguish,<br\/>by the going down of his former pleasures and sorrows,<br\/>enters and abides in the fourth meditation,<br\/>which has neither anguish nor joy,<br\/>and which is entirely purified by equanimity and mindfulness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Even so, \u0100nanda, does a monk steady,<br\/>calm,<br\/>make one-pointed<br\/>and concentrate his mind<br\/>precisely on what is inward.<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p9\" href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.122.pali.bd.htm#p9\">9<\/a>] [<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/wp\/mn\/mn.122.ntbb.wp.htm#p9\">ntbb<\/a>] [<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/bd\/mn\/mn.122.olds.bd.htm#p9\">olds<\/a>]<\/span> <span class=\"f3\"><b>[112]<\/b><\/span> He attends to in inward (concept of) emptiness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">While he is attending to the inward (concept of) emptiness,<br\/>his mind is not satisfied with,<br\/>not pleased with,<br\/>not set on,<br\/>not freed in<br\/>the inward (concept of) emptiness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This being so, \u0100nanda, the monk comprehends thus:<br\/>&#8216;While I was attending to an inward (concept of) emptiness<br\/>my mind was not satisfied with,<br\/>not pleased with,<br\/>not set on,<br\/>not freed in<br\/>the inward (concept of) emptiness.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So he is clearly conscious in regard to it.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He attends to an external (concept of) emptiness.<span class=\"f1\"><sup>[<a id=\"fn21\" href=\"#n21\">21<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">He attends to an inward and to an external (concept of) emptiness.<span class=\"f1\"><sup>[<a id=\"fn22\" href=\"#n22\">22<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">He attends to imperturbability.<span class=\"f1\"><sup>[<a id=\"fn23\" href=\"#n23\">23<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">While he is attending to imperturbability his <a id=\"pg156\"><span class=\"f2 g\"><b>[156]<\/b><\/span><\/a> mind is not satisfied with,<br\/>not pleased with,<br\/>not set on,<br\/>not freed in<br\/>imperturbability.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This being so, \u0100nanda, the monk comprehends thus;<br\/>&#8216;While I was attending to imperturbability my mind was not satisfied with,<br\/>not pleased with,<br\/>not set on,<br\/>not freed in<br\/>imperturbability.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So he is clearly conscious in regard to it.<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p10\" href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.122.pali.bd.htm#p10\">10<\/a>] [<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/wp\/mn\/mn.122.ntbb.wp.htm#p10\">ntbb<\/a>] [<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/bd\/mn\/mn.122.olds.bd.htm#p10\">olds<\/a>]<\/span> \u0100nanda, that monk should steady,<br\/>calm,<br\/>make one-pointed<br\/>and concentrate his mind<br\/>precisely on what is inward in that earlier<span class=\"f1\"><sup>[<a id=\"fn24\" href=\"#n24\">24<\/a>]<\/sup><\/span> sign of concentration itself.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He attends to the inward (concept of) emptiness,<br\/>his mind is satisfied with,<br\/>pleased with,<br\/>set on<br\/>and freed in<br\/>the inward (concept of) emptiness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This being so, \u0100nanda, the monk comprehends thus:<br\/>&#8216;While I was attending to an inward (concept of) emptiness<br\/>my mind was satisfied with,<br\/>pleased with,<br\/>set on<br\/>and freed in<br\/>the inward (concept of) emptiness.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So he is clearly conscious in regard to it.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He attends to an external (concept of) emptiness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He attends to imperturbability.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">While he is attending to imperturbability<br\/>his mind is satisfied with,<br\/>pleased with,<br\/>set on<br\/>and freed in<br\/>imperturbability.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This being so, \u0100nanda, the monk comprehends thus:<br\/>&#8216;While I was attending to imperturbability my mind was satisfied with,<br\/>pleased with,<br\/>set on<br\/>and freed in<br\/>imperturbability.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So he is clearly conscious in regard to it.<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p11\" href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.122.pali.bd.htm#p11\">11<\/a>] [<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/wp\/mn\/mn.122.ntbb.wp.htm#p11\">ntbb<\/a>] [<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/bd\/mn\/mn.122.olds.bd.htm#p11\">olds<\/a>]<\/span> If, \u0100nanda, while this monk is abiding in this abiding,<span class=\"f1\"><sup>[<a id=\"fn25\" href=\"#n25\">25<\/a>]<\/sup><\/span><br\/>he turns his mind to pacing up and down,<br\/>then he paces up and down, thinking:<br\/>&#8216;While I am pacing up and down thus,<br\/>no covetousness or dejection<br\/>\u2014 evil, unskilled states \u2014<br\/><span class=\"f3\"><b>[113]<\/b><\/span> will flow in.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So he is clearly conscious in regard to it.<span class=\"f1\"><sup>[<a id=\"fn26\" href=\"#n26\">26<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, \u0100nanda, while this monk is abiding in this abiding,<br\/>he turns his mind to standing<br\/>then he stands, thinking:<br\/>&#8216;While I am standing thus,<br\/>no covetousness or dejection<br\/>\u2014 evil, unskilled states \u2014<br\/>will flow in.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So he is clearly conscious in regard to it.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, \u0100nanda, while this monk is abiding in this abiding,<br\/>he turns his mind to sitting down,<br\/>then he sits down, thinking:<br\/>&#8216;While I am sitting down thus,<br\/>no covetousness or dejection<br\/>\u2014 evil, unskilled states \u2014<br\/>will flow in.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So he is clearly conscious in regard to it.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, \u0100nanda, while this monk is abiding in this abiding,<br\/>he turns his mind to lying down,<br\/>then he lies down, thinking:<br\/>&#8216;While I am lying down thus,<br\/>no covetousness or dejection<br\/>\u2014 evil, unskilled states \u2014<br\/>will flow in.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So he is clearly conscious in regard to it.<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p12\" href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.122.pali.bd.htm#p12\">12<\/a>] [<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/wp\/mn\/mn.122.ntbb.wp.htm#p12\">ntbb<\/a>] [<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/bd\/mn\/mn.122.olds.bd.htm#p12\">olds<\/a>]<\/span> If, \u0100nanda, while this monk is abiding in this abiding,<br\/>he turns his mind to speaking, then he thinks:<br\/>&#8216;I will not talk that kind of talk which is low,<br\/>of the village,<br\/>of the ordinary folk,<br\/>unAriyan,<br\/>not connected with the goal,<br\/>which does not conduce to turning away from<br\/>nor to detachment<br\/>nor to stopping<br\/>nor to calm<br\/>nor to super-knowledge <a id=\"pg157\"><span class=\"f2 g\"><b>[157]<\/b><\/span><\/a><br\/>nor to self-awakening<br\/>nor to Nibb\u0101na<br\/>\u2014 that is to say<br\/>talk of kings,<br\/>talk of thieves,<br\/>talk of great ministers,<br\/>talk of armies,<br\/>talk of fears,<br\/>talk of battles,<br\/>talk of food,<br\/>talk of drink,<br\/>talk of clothes,<br\/>talk of beds,<br\/>talk of garlands,<br\/>talk of scents,<br\/>talk of relations,<br\/>talk of vehicles,<br\/>talk of villages,<br\/>talk of market towns,<br\/>talk of towns,<br\/>talk of the country,<br\/>talk of women,<br\/>talk of valiant men,<span class=\"f1\"><sup>[<a id=\"fn27\" href=\"#n27\">27<\/a>]<\/sup><\/span><br\/>talk of streets,<br\/>talk of wells,<br\/>talk of those departed before,<br\/>talk of diversity,<br\/>speculation about the world,<br\/>speculation about the sea,<br\/>talk on becoming or not becoming such or so.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So he is clearly conscious in regard to it.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But, \u0100nanda, in regard to that talk which is austere,<span class=\"f1\"><sup>[<a id=\"fn28\" href=\"#n28\">28<\/a>]<\/sup><\/span><br\/>a help to opening up the mind<br\/>and which conduces to complete turning away from,<br\/>to detachment,<br\/>stopping,<br\/>calm,<br\/>super-knowledge,<br\/>self-awakening<br\/>and Nibb\u0101na,<br\/>\u2014 that is to say talk about wanting little,<br\/>talk about contentment,<br\/>talk about aloofness,<br\/>talk about ungregariousness,<br\/>talk about putting forth energy,<br\/>talk about moral habit,<br\/>talk about concentration,<br\/>talk about intuitive wisdom,<br\/>talk about freedom,<br\/>talk about the knowledge and vision of freedom,<br\/>he thinks:<br\/>&#8216;I will talk talk like this.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So he is clearly conscious in regard to it.<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p13\" href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.122.pali.bd.htm#p13\">13<\/a>] [<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/wp\/mn\/mn.122.ntbb.wp.htm#p13\">ntbb<\/a>] [<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/bd\/mn\/mn.122.olds.bd.htm#p13\">olds<\/a>]<\/span> If, \u0100nanda, while this monk is abiding in this abiding<br\/><span class=\"f3\"><b>[114]<\/b><\/span> he turns his mind to thought,<span class=\"f1\"><sup>[<a id=\"fn29\" href=\"#n29\">29<\/a>]<\/sup><\/span> he thinks:<br\/>&#8216;I will not think those kinds of thought which are low,<br\/>of the village,<br\/>of the ordinary folk,<br\/>unAriyan,<br\/>not connected with the goal<br\/>and which do not conduce to turning away from<br\/>nor to detachment<br\/>nor to stopping<br\/>nor to calm<br\/>nor to super-knowledge<br\/>nor to self-awakening<br\/>nor to Nibb\u0101na,<br\/>\u2014 that is to say thoughts of sense-pleasures,<br\/>thoughts of malevolence,<br\/>thoughts of harming.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So he is clearly conscious in regard to it.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But, \u0100nanda, in regard to those thoughts which are Ariyan,<br\/>leading forward,<br\/>which lead forward the thinker (of them)<br\/>to the complete destruction of anguish,<span class=\"f1\"><sup>[<a id=\"fn30\" href=\"#n30\">30<\/a>]<\/sup><\/span><br\/>\u2014 that is to say thoughts of renunciation,<br\/>thoughts of non-malevolence,<br\/>thoughts of harmlessness,<br\/>he thinks:<br\/>&#8216;I will think thoughts like these.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So he is clearly conscious in regard to them.<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p14\" href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.122.pali.bd.htm#p14\">14<\/a>] [<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/wp\/mn\/mn.122.ntbb.wp.htm#p14\">ntbb<\/a>] [<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/bd\/mn\/mn.122.olds.bd.htm#p14\">olds<\/a>]<\/span> <a id=\"pg158\"><span class=\"f2 g\"><b>[158]<\/b><\/span><\/a> \u0100nanda, there are these five strands of sense-pleasures.<span class=\"f1\"><sup>[<a id=\"fn31\" href=\"#n31\">31<\/a>]<\/sup><\/span><br\/>What five?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Material shapes cognizable by the eye,<br\/>agreeable, pleasant, liked, enticing,<br\/>connected with sensual pleasure,<br\/>alluring.<br\/>Sounds cognizable by the ear,<br\/>agreeable, pleasant, liked, enticing,<br\/>connected with sensual pleasure,<br\/>alluring.<br\/>Smells cognizable by the nose,<br\/>agreeable, pleasant, liked, enticing,<br\/>connected with sensual pleasure,<br\/>alluring.<br\/>Tastes cognizable by the tongue,<br\/>agreeable, pleasant, liked, enticing,<br\/>connected with sensual pleasure,<br\/>alluring.<br\/>Touches cognizable by the body,<br\/>agreeable, pleasant, liked, enticing,<br\/>connected with sensual pleasure,<br\/>alluring.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">These, \u0100nanda, are the five strands of sense-pleasures.<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p15\" href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.122.pali.bd.htm#p15\">15<\/a>] [<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/wp\/mn\/mn.122.ntbb.wp.htm#p15\">ntbb<\/a>] [<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/bd\/mn\/mn.122.olds.bd.htm#p15\">olds<\/a>]<\/span> Wherefore a monk should constantly reflect in his own mind:<br\/>&#8216;Does there arise in my mind<br\/>any dealing with this or that field<br\/>of the five strands of sense-pleasures?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, \u0100nanda, while the monk is reflecting he comprehends thus:<br\/>&#8216;There does arise in my mind<br\/>some dealing with this or that field<br\/>of the five strands of sense-pleasures&#8217;<br\/>\u2014 this being so, \u0100nanda, the monk comprehends thus:<br\/>&#8216;That which is my desire and attachment<br\/>to the five strands of sense-pleasures<br\/>has not been got rid of.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So he is clearly conscious in regard to it.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But if, \u0100nanda, while the monk is reflecting he comprehends thus:<br\/>&#8216;No dealing arises in my mind<br\/>with this or that field<br\/>of the five strands of sense-pleasures&#8217;<br\/>\u2014 this being so, \u0100nanda, the monk comprehends thus:<br\/>&#8216;That which was my desire and attachment<br\/>to the five strands of sense-pleasures<br\/>has been got rid of by me.&#8217;<span class=\"f1\"><sup>[<a id=\"fn32\" href=\"#n32\">32<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">So he is clearly conscious in regard to it.<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p16\" href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.122.pali.bd.htm#p16\">16<\/a>] [<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/wp\/mn\/mn.122.ntbb.wp.htm#p16\">ntbb<\/a>] [<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/bd\/mn\/mn.122.olds.bd.htm#p16\">olds<\/a>]<\/span> And, \u0100nanda, there are these five groups of grasping.<br\/>Wherefore they should be forsaken<br\/>by a monk who realizes (their) rise and fall,<br\/>with the thought:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This is material shape,<br\/>this the arising of material shape,<br\/>this the setting of material shape;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This is feeling,<br\/>this <span class=\"f3\"><b>[115]<\/b><\/span> the arising of feeling,<br\/>this the setting of feeling;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This is perception<br\/>this the arising of perception,<br\/>this the setting of perception.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;These are the habitual tendencies<br\/>this the arising of the habitual tendencies,<br\/>this the setting of the habitual tendencies.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This is consciousness,<br\/>this the arising of consciousness,<br\/>this the setting of consciousness.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p17\" href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.122.pali.bd.htm#p17\">17<\/a>] [<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/wp\/mn\/mn.122.ntbb.wp.htm#p17\">ntbb<\/a>] [<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/bd\/mn\/mn.122.olds.bd.htm#p17\">olds<\/a>]<\/span> While he is abiding realizing the rise and fall<br\/>of these five groups of grasping,<br\/>whatever among these five groups of grasping<br\/>was his bias towards &#8220;I am,&#8221;<br\/>that is got rid of.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This being so, \u0100nanda, the monk comprehends thus:<br\/>&#8216;Whatever among these five groups of grasping<br\/>was my bias towards &#8220;I am,&#8221;<br\/>that has been got rid of by me.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So he is clearly conscious in regard to it.<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p18\" href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.122.pali.bd.htm#p18\">18<\/a>] [<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/wp\/mn\/mn.122.ntbb.wp.htm#p18\">ntbb<\/a>] [<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/bd\/mn\/mn.122.olds.bd.htm#p18\">olds<\/a>]<\/span> These states, \u0100nanda,<br\/>concerned solely with what is skilled,<span class=\"f1\"><sup>[<a id=\"fn33\" href=\"#n33\">33<\/a>]<\/sup><\/span><br\/>are Ariyan, supermundane,<br\/>beyond the range of the Malign One.<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p19\" href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.122.pali.bd.htm#p19\">19<\/a>] [<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/wp\/mn\/mn.122.ntbb.wp.htm#p19\">ntbb<\/a>] [<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/bd\/mn\/mn.122.olds.bd.htm#p19\">olds<\/a>]<\/span> <a id=\"pg159\"><span class=\"f2 g\"><b>[159]<\/b><\/span><\/a>What do you think about this, \u0100nanda?<br\/>From his beholding what reason<br\/>does a disciple regard it as fit that,<br\/>even though he is being repulsed,<span class=\"f1\"><sup>[<a id=\"fn34\" href=\"#n34\">34<\/a>]<\/sup><\/span><br\/>he should follow after a teacher?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Things for us,<span class=\"f1\"><sup>[<a id=\"fn35\" href=\"#n35\">35<\/a>]<\/sup><\/span> revered sir, are rooted in the Lord,<br\/>have the Lord for conduit,<br\/>the Lord for arbiter.<br\/>It were good indeed, revered sir,<br\/>if this speech of the Lord&#8217;s were explained;<br\/>having heard it from the Lord,<br\/>the monks would remember it.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p20\" href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.122.pali.bd.htm#p20\">20<\/a>] [<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/wp\/mn\/mn.122.ntbb.wp.htm#p20\">ntbb<\/a>] [<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/bd\/mn\/mn.122.olds.bd.htm#p20\">olds<\/a>]<\/span> &#8220;\u0100nanda, it is not fit that a disciple should follow after a teacher<br\/>if it is for the sake of an exposition of the Discourses<br\/>that are in prose<br\/>and in prose and verse.<span class=\"f1\"><sup>[<a id=\"fn36\" href=\"#n36\">36<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">What is the reason for this?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is that for a long time, \u0100nanda,<br\/>these things have been heard,<br\/>borne in mind,<br\/>repeated out loud,<br\/>pondered over in the mind,<br\/>well comprehended by (right) understanding.<span class=\"f1\"><sup>[<a id=\"fn37\" href=\"#n37\">37<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">But, \u0100nanda, that talk which is austere,<br\/>a help to opening up the mind<br\/>and which conduces to complete turning away from,<br\/>to detachment,<br\/>stopping,<br\/>calm,<br\/>super-knowledge,<br\/>self-awakening<br\/>and Nibb\u0101na,<br\/>\u2014 that is to say talk about wanting little,<br\/>talk about contentment,<br\/>talk about aloofness,<br\/>talk about ungregariousness,<br\/>talk about putting forth energy,<br\/>talk about moral habit,<br\/>talk about concentration,<br\/>talk about intuitive wisdom,<br\/>talk about freedom,<br\/>talk about the knowledge and vision of freedom<br\/>\u2014 it is fit, \u0100nanda, that a disciple,<br\/>even though being repulsed,<br\/>should follow after a teacher<br\/>for the sake of talk like this.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This being so,<span class=\"f1\"><sup>[<a id=\"fn38\" href=\"#n38\">38<\/a>]<\/sup><\/span> \u0100nanda, there is affliction for teachers;<br\/>this being so, there is affliction for pupils;<br\/>this being so, there is affliction for Brahma-farers.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And how, \u0100nanda, is there affliction for teachers?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, \u0100nanda, some teacher<span class=\"f1\"><sup>[<a id=\"fn39\" href=\"#n39\">39<\/a>]<\/sup><\/span> chooses a secluded lodging in a forest,<br\/>at the <a id=\"pg160\"><span class=\"f2 g\"><b>[160]<\/b><\/span><\/a> root of a tree,<br\/>on a mountain slope,<br\/>in a wilderness,<br\/>a hill-cave,<br\/>a cemetery,<br\/><span class=\"f3\"><b>[116]<\/b><\/span> a forest-haunt,<br\/>in the open air<br\/>or on a heap of straw.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">While he is living remote like this<br\/>brahman householders crowd in on him<br\/>and townsfolk<br\/>as well as countryfolk.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When the brahman householders,<br\/>the townsfolk<br\/>and the countryfolk<br\/>crowd in on him<br\/>he becomes infatuated,<span class=\"f1\"><sup>[<a id=\"fn40\" href=\"#n40\">40<\/a>]<\/sup><\/span><br\/>he falls in love,<br\/>he becomes envious,<br\/>he reverts to abundance.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, \u0100nanda, is called the afflicted teacher.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Because of the teacher&#8217;s affliction<br\/>evil unskilled states that are connected with the defilements,<br\/>with again-becoming,<br\/>that are fearful,<br\/>and the results of which are anguish,<br\/>leading to birth,<br\/>ageing<br\/>and dying in the future,<span class=\"f1\"><sup>[<a id=\"fn41\" href=\"#n41\">41<\/a>]<\/sup><\/span><br\/>strike at him.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In this way, \u0100nanda,<br\/>is there affliction for teachers.<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p23\" href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.122.pali.bd.htm#p23\">23<\/a>] [<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/wp\/mn\/mn.122.ntbb.wp.htm#p23\">ntbb<\/a>] [<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/bd\/mn\/mn.122.olds.bd.htm#p23\">olds<\/a>]<\/span> And how, \u0100nanda, is there affliction for pupils?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, \u0100nanda, a teacher&#8217;s pupil,<br\/>imitating<span class=\"f1\"><sup>[<a id=\"fn42\" href=\"#n42\">42<\/a>]<\/sup><\/span> the teacher&#8217;s aloofness,<br\/>chooses a secluded lodging in a forest,<br\/>at the root of a tree,<br\/>on a mountain slope,<br\/>in a wilderness,<br\/>a hill-cave,<br\/>a cemetery,<br\/>a forest-haunt,<br\/>in the open air<br\/>or on a heap of straw.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">While he is living remote like this<br\/>brahman householders,<br\/>the townsfolk<br\/>and the countryfolk<br\/>crowd in on him<br\/>he becomes infatuated,<br\/>he falls in love,<br\/>he becomes envious,<br\/>he reverts to abundance.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, \u0100nanda, is called the afflicted pupil.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Because of the pupil&#8217;s affliction<br\/>evil unskilled states that are connected with the defilements,<br\/>with again-becoming,<br\/>that are fearful,<br\/>and the results of which are anguish,<br\/>leading to birth,<br\/>ageing<br\/>and dying in the future,<br\/>strike at him.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In this way, \u0100nanda, is there affliction for pupils.<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p24\" href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.122.pali.bd.htm#p24\">24<\/a>] [<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/wp\/mn\/mn.122.ntbb.wp.htm#p24\">ntbb<\/a>] [<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/bd\/mn\/mn.122.olds.bd.htm#p24\">olds<\/a>]<\/span> And how, \u0100nanda, is there affliction for Brahma-farers?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, \u0100nanda, a Tath\u0101gata arises in the world,<br\/>perfected one,<br\/>fully Self-awakened one,<br\/>endowed with knowledge and right conduct,<br\/>well-farer,<br\/>knower of the world(s),<br\/>incomparable charioteer of men to be tamed,<br\/>teacher of devas and men,<br\/>an Awakened One,<br\/>a Lord.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He chooses a secluded lodging in a forest,<br\/>at the root of a tree,<br\/>on a mountain slope,<br\/>in a wilderness,<br\/>a hill-cave,<br\/>a cemetery,<br\/>a forest-haunt,<br\/>in the open air<br\/>or on a heap of straw.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">While he is living remote like this<br\/>brahman householders crowd in on him<br\/>and townsfolk<br\/>as well as country folk.<br\/>When the brahman householders,<br\/>the townsfolk<br\/>and the countryfolk<br\/>crowd in on him<br\/>he does not become infatuated,<br\/>he does not fall in love,<br\/>he does not become envious,<br\/>he does not revert to abundance.<br\/><span class=\"f3\"><b>[117]<\/b><\/span> But a disciple of this Teacher,<br\/>applying himself to this Teacher&#8217;s aloofness, cultivating<span class=\"f1\"><sup>[<a id=\"fn43\" href=\"#n43\">43<\/a>]<\/sup><\/span> it,<br\/>chooses <a id=\"pg161\"><span class=\"f2 g\"><b>[161]<\/b><\/span><\/a> a remote lodging in a forest,<br\/>at the root of a tree,<br\/>on a mountain slope,<br\/>in a wilderness,<br\/>a hill-cave,<br\/>a cemetery,<br\/>a forest-haunt,<br\/>in the open air<br\/>or on a heap of straw.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">While he is living remote like this<br\/>brahman householders crowd in on him<br\/>and townsfolk<br\/>as well as country folk.<br\/>When the brahman householders,<br\/>the townsfolk<br\/>and the countryfolk crowd in on him<br\/>he becomes infatuated,<br\/>falls in love,<br\/>becomes envious<br\/>and reverts to abundance.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, \u0100nanda, is called the afflicted Brahma-farer.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Because of the Brahma-farer&#8217;s affliction<br\/>evil unskilled states connected with the defilements,<br\/>with again-becoming,<br\/>that are fearful<br\/>and the results of which are anguish,<br\/>leading to birth,<br\/>ageing and dying in the future,<br\/>strike at him.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In this way, \u0100nanda,<br\/>is there affliction for Brahma-farers.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But, \u0100nanda, this affliction of Brahma-farers is more ill in result,<br\/><span class=\"f1\"><sup>[<a id=\"fn44\" href=\"#n44\">44<\/a>]<\/sup><\/span> more terrible in result<br\/>than either the affliction of teachers<br\/>or the affliction of pupils;<br\/>and moreover it conduces to the Downfall.<span class=\"f1\"><sup>[<a id=\"fn45\" href=\"#n45\">45<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p25\" href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.122.pali.bd.htm#p25\">25<\/a>] [<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/wp\/mn\/mn.122.ntbb.wp.htm#p25\">ntbb<\/a>] [<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/bd\/mn\/mn.122.olds.bd.htm#p25\">olds<\/a>]<\/span> Wherefore, <span class=\"f3\"><b>[118]<\/b><\/span> \u0100nanda, conduct yourselves towards me with friendliness,<br\/>not with hostility;<br\/>and for a long time that will be for your welfare and happiness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And how, \u0100nanda, do disciples conduct themselves towards a teacher with hostility,<br\/>not with friendliness?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, \u0100nanda, the teacher,<br\/>compassionate,<br\/>teaches dhamma to disciples,<br\/>seeking their welfare,<br\/>out of compassion, saying:<br\/>&#8216;This is for your welfare,<br\/>this is for your happiness.&#8217;<br\/>But his disciples do not listen,<br\/>do not lend ear,<br\/>do not prepare their minds for profound knowledge but,<br\/>turning aside,<br\/>they move away from the teacher&#8217;s instruction.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Even so, \u0100nanda, do a teacher&#8217;s disciples conduct themselves towards him with hostility,<br\/>not with friendliness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p26\" href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.122.pali.bd.htm#p26\">26<\/a>] [<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/wp\/mn\/mn.122.ntbb.wp.htm#p26\">ntbb<\/a>] [<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/bd\/mn\/mn.122.olds.bd.htm#p26\">olds<\/a>]<\/span> And how, \u0100nanda, do disciples conduct themselves towards a teacher with friendliness,<br\/>not with hostility?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, \u0100nanda, the teacher,<br\/>compassionate,<br\/>teaches dhamma to disciples,<br\/>seeking their welfare,<br\/>out of compassion, saying:<br\/>&#8216;This is for your welfare,<br\/>this is for your happiness.&#8217;<br\/>And his disciples listen,<br\/>lend ear,<span class=\"f1\"><sup>[<a id=\"fn46\" href=\"#n46\">46<\/a>]<\/sup><\/span><br\/>prepare their minds for profound knowledge and,<br\/>not turning aside,<br\/>they do not<span class=\"f1\"><sup>[<a id=\"fn47\" href=\"#n47\">47<\/a>]<\/sup><\/span> move away from the teacher&#8217;s instruction.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Even so, \u0100nanda, do a teacher&#8217;s disciples conduct themselves towards him with friendliness,<br\/>not with hostility.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Wherefore, <span class=\"f3\"><b>[118]<\/b><\/span> \u0100nanda, conduct yourselves towards me with friendliness,<br\/>not with hostility;<br\/><a id=\"pg162\"><span class=\"f2 g\"><b>[162]<\/b><\/span><\/a> for a long time that will be for your welfare and happiness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And I, \u0100nanda, will not proceed with you<br\/>as does a potter with an unbaked (vessel),<br\/>not fully dry.<span class=\"f1\"><sup>[<a id=\"fn48\" href=\"#n48\">48<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">I will speak, \u0100nanda,<br\/>constantly reproving,<span class=\"f1\"><sup>[<a id=\"fn49\" href=\"#n49\">49<\/a>]<\/sup><\/span><br\/>constantly cleansing.<span class=\"f1\"><sup>[<a id=\"fn50\" href=\"#n50\">50<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">That which is the pith will stand fast.&#8221;<span class=\"f1\"><sup>[<a id=\"fn51\" href=\"#n51\">51<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus spoke the Lord. Delighted, the venerable \u0100nanda rejoiced in what the Lord had said.<\/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=\"ctr\"><a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/backmatter\/indexes\/idx_sunnata_resources.htm\">More Su\u00f1\u00f1ata Resources<\/a><\/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> See <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pts\/mn\/mn.014.horn.pts.htm\"><i>M.L.S.<\/i> i. 119<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n2\" href=\"#fn2\">2<\/a>]<\/sup> Khemaka was his name; his complexion was dark, <i>k\u0101&#8217;a,<\/i> <i>MA.<\/i> iv. 155<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n3\" href=\"#fn3\">3<\/a>]<\/sup> Of various kinds: beds, seats, mattresses, squatting mats, straw mats, strips of hide, grass, leaves, branches, all placed touching one another, for this is where groups of monks were staying. <i>MA.<\/i> iv. 155.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n4\" href=\"#fn4\">4<\/a>]<\/sup> Like the dwelling-place of K\u0101\u1e37akhemaka, Gha\u1e6d\u0101ya&#8217;s was also built in Nigrodha&#8217;s park (or, monastery), <i>MA.<\/i> iv. 157<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n5\" href=\"#fn5\">5<\/a>]<\/sup> In the Buddha&#8217;s teaching, <i>MA.<\/i> iv. 158<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n6\" href=\"#fn6\">6<\/a>]<\/sup> <i>sa\u1e45ga\u1e47ika<\/i> is explained as a coming together of one&#8217;s own company, while a group, <i>ga\u1e47a,<\/i> is a coming together of various persons, <i>MA.<\/i> iv. 158. It is only the monk who delights in solitude who &#8220;shines.&#8221;<\/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\/dn\/dn.16.pali.bd.htm#pg78\"><i>D.<\/i> ii. 78<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n8\" href=\"#fn8\">8<\/a>]<\/sup> Of the sense-pleasures, <i>MA.<\/i> iv. 158<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n9\" href=\"#fn9\">9<\/a>]<\/sup> From the sense-pleasures.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n10\" href=\"#fn10\">10<\/a>]<\/sup> This conduces to allaying attachment, aversion and confusion<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n11\" href=\"#fn11\">11<\/a>]<\/sup> This conduces to the goal of awakening to the way(s).<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n12\" href=\"#fn12\">12<\/a>]<\/sup> <i>s\u0101m\u0101yik\u0101 kant\u0101 cetovimutti<\/i>. At the time the mind is concentrated there is freedom from the defilements. <i>MA.<\/i> iv. 158, quoting <i>Pts.<\/i> ii 40 says that this temporal (or temporary) deliverance consists in the attainments of the four <i>jh\u0101n\u0101<\/i> and the four planes of immateriality. See <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.029.pali.bd.htm#pg196\"><i>M.<\/i> i.196 <i>f.,<\/i><\/a> and <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/mn\/mn.029.horn.pts.htm#pg243\"><i>M.L.S.<\/i> i. 243.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n13\" href=\"#fn13\">13<\/a>]<\/sup> <i>as\u0101m\u0101yik\u0101 akupp\u0101 cetovimutti<\/i>. This is freedom from the defilements and has not to do with things of time. So it is freedom that is immovable, supermundane. It consists of the four Ariyan Ways and the four fruits of recluseship. <i>MA.<\/i> iv. 159, quoting <i>Pts.<\/i> ii. 40 which adds Nibb\u0101na.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n14\" href=\"#fn14\">14<\/a>]<\/sup> <i>r\u016bpa,<\/i> called <i>sar\u012bra,<\/i> body, at <i>MA.<\/i> iv. 159<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n15\" href=\"#fn15\">15<\/a>]<\/sup> <i>nimitta,<\/i> signs of the phenomenal world<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n16\" href=\"#fn16\">16<\/a>]<\/sup> <i>viharitu\u0271,<\/i> with <i>v.ll.<\/i> <i>viharata\u0271, viharati<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n17\" href=\"#fn17\">17<\/a>]<\/sup> As though alone, even though sitting in the midst of a company.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n18\" href=\"#fn18\">18<\/a>]<\/sup> In the midst of that company, <i>MA.<\/i> iv. 160<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n19\" href=\"#fn19\">19<\/a>]<\/sup> <i>a\u00f1\u00f1adatthu uyyojaniyapa\u1e6disa\u1e45yutta\u0271 yeva katha\u0271 katt\u0101 hoti<\/i>; also at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/an\/08_eights\/an08.030.pali.bd.htm#pg233\"><i>A.<\/i> iv 233.<\/a> This is a passage of great difficulty, partly because of the two meanings of <i>uyyojeti<\/i>: (1) to incite, instigate, (2) to dismiss. <i>MA.<\/i> iv 160, reading <i>uyyojanikapa\u1e6disa\u1e45yutta\u0271,<\/i> says that, in saying, &#8220;Go away, you,&#8221; the expression is thus connected with words of dismissal, <i>uyyojanikena vacanena<\/i>. And it proceeds: When the Lord had arisen after lying down after a meal &#8230; he attained the attainment of the fruit(s). At that time the company assembled to hear <i>Dhamma.<\/i> The Lord &#8230; taught <i>Dhamma,<\/i> and without letting pass the right time (to hear it), he <i>vivekaninnena cittena parisa\u0271 uyyojeti<\/i>. This could mean either: with his mind tending to aloofness he dismissed the company; or: with his mind tending to aloofness he inspired the company. E.M. Hare at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/an\/08_eights\/an08.030.hare.pts.htm#pg158\"><i>G.S.<\/i> iv 158<\/a> renders the phrase as: &#8220;entirely confines his talk to the subject of going apart.&#8221; It is possible that <i>uyyojeti<\/i> should be understood in both its meanings: that the Lord incited the company to seek aloofness for themselves and also dismissed them in order that they might do so. If we were to take <i>uyyojeti<\/i> only as &#8220;to dismiss,&#8221; this would imply a certain selfishness on the Lord&#8217;s part, and the <i>AA.<\/i> (iv 122) is apparently against this: <i>teas\u0271 upa\u1e6d\u1e6dh\u0101nagamanaka\u0271 yev\u0101 ti attho,<\/i> the meaning is going to their service (<i>i.e.<\/i> helping them).<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n20\" href=\"#fn20\">20<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.019.pali.bd.htm#pg116\"><i>M.<\/i> i. 116,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/an\/04_fours\/an04.094.pali.bd.htm#pg94\"><i>A.<\/i> ii. 94<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n21\" href=\"#fn21\">21<\/a>]<\/sup> To the five <i>khandh\u0101<\/i> of another (person), <i>MA.<\/i> iv 161.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n22\" href=\"#fn22\">22<\/a>]<\/sup> Sometimes to the one and sometimes to the other, <i>MA<\/i> iv 161. <i>Cf.<\/i> the internal and external contemplation of the body at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.010.pali.bd.htm#pg56\"><i>M.<\/i>i 56<\/a> (<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/mn\/mn.010.horn.pts.htm#pg72\"><i>M.L.S.<\/i> i. 72<\/a> and see there <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/mn\/mn.010.horn.pts.htm#fn14\"><i>n.<\/i> 4<\/a>)<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n23\" href=\"#fn23\">23<\/a>]<\/sup> <i>\u0101na\u00f1ja<\/i>. <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.102.pali.bd.htm#pg229\"><i>M.<\/i> ii 229,<\/a> <i>Vin.<\/i> iii 4. &#8220;Thinking, I will become freed both ways,&#8221; he attends to the attainment of immateriality and imperturbability, <i>\u0101\u00f1aja-ar\u016bpasam\u0101patti,<\/i> <i>MA<\/i> iv 161, <i>VinA.<\/i> 157 glosses by <i>acala,<\/i> unshaking, steady.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n24\" href=\"#fn24\">24<\/a>]<\/sup> The text reads <i>parimasmi\u0271<\/i>. <i>P.E.D.<\/i> and Geiger, <i>Pali Lit. u. Sprache<\/i> \u00a719, say that <i>parima<\/i> is equivalent to <i>parama<\/i>. But <i>MA.<\/i> iv 161 reads <i>purimasmi\u0271,<\/i> and I follow this. I think the meaning is that the monk should make another attempt to enter and abide in the inward concept of emptiness.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n25\" href=\"#fn25\">25<\/a>]<\/sup> An abiding in calm and insight, <i>MA.<\/i> iv 162<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n26\" href=\"#fn26\">26<\/a>]<\/sup> That is, to this <i>kamma\u1e6d\u1e6dh\u0101na,<\/i> or exercise in meditation, <i>MA.<\/i> iv. 162<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n27\" href=\"#fn27\">27<\/a>]<\/sup> Here reading <i>s\u016brakath\u0101<\/i>. See notes on these kinds of talk at <i>B.D.<\/i> iii. 82<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n28\" href=\"#fn28\">28<\/a>]<\/sup> As at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/kd\/ud\/ud.1-8.pali.bd.htm#pg36\"><i>Ud.<\/i> 36,<\/a> <i>A.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/an\/05_fives\/an05.090.pali.bd.htm#pg117\">iii 117,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/an\/09_nines\/an09.001.pali.bd.htm#pg352\">iv. 352,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/an\/10_tens\/an10.030.pali.bd.htm#pg67\">v. 67;<\/a> quoted at <i>MA.<\/i> i. 97<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n29\" href=\"#fn29\">29<\/a>]<\/sup> <i>vitakka.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n30\" href=\"#fn30\">30<\/a>]<\/sup> <i>niyyanti (niyy\u0101ti) takkarassa samm\u0101dukkhakkhay\u0101ya<\/i> is stock, <i>e.g.<\/i> at <i>MA.<\/i> i. 68, 81, 322. It is suggested that in the above passage <i>kara,<\/i> normally &#8220;doing&#8221; (<i>i.e.,<\/i> in <i>takkarassa,<\/i> of one doing thus), would be better rendered as &#8220;thinker.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n31\" href=\"#fn31\">31<\/a>]<\/sup> As at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.013.pali.bd.htm#pg85\"><i>M.<\/i> i. 85,<\/a> etc.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n32\" href=\"#fn32\">32<\/a>]<\/sup> <i>me<\/i> is not in the text at the corresponding passage above.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n33\" href=\"#fn33\">33<\/a>]<\/sup> <i>kusal\u0101yatak\u0101<\/i>; <i>MA.<\/i> iv 163 says <i>kusalato \u0101gat\u0101,<\/i> derived from what is skilled; but the sense of the exegesis and of the <i>v.ll.<\/i> seems to be &#8216;leading on (step by step) to what is skilled.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n34\" href=\"#fn34\">34<\/a>]<\/sup> The reading above, and again below, is <i>payujjam\u0101no,<\/i> passive present participle of <i>payu\u00f1jati,<\/i> to harness, yoke, employ. I have taken it however as <i>panujjam\u0101no<\/i> as at <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/mn\/idx_majjhima_nikaya_1.htm#p18\"><i>M.<\/i> i. 108.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n35\" href=\"#fn35\">35<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.046.pali.bd.htm#pg310\"><i>M.<\/i> i. 310<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n36\" href=\"#fn36\">36<\/a>]<\/sup> Of the nine divisions into which the Teaching was classified only the first two are mentioned here, <i>sutta<\/i> and <i>geyya<\/i>. The word <i>veyy\u0101kara\u1e47a,<\/i> &#8220;exposition,&#8221; which also occurs in the above passage, is not being used there with the special sense of the third division of the Teaching, &#8220;the Expositions,&#8221; but in a general and untechnical sense.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n37\" href=\"#fn37\">37<\/a>]<\/sup> As at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.032.pali.bd.htm#pg213\"><i>M.<\/i> i. 213<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n38\" href=\"#fn38\">38<\/a>]<\/sup> <i>eva\u0271 sante<\/i>. While some disciples are living alone, the matter (connected with the ten topics of talk) does not prosper; therefore, to show the peril, <i>\u0101d\u012bnava,<\/i> besetting solitude, he said <i>eva\u0271 sante,<\/i> which means: being in solitude thus, <i>eva\u0271 ek\u012bbh\u0101ve sante,<\/i> <i>MA.<\/i> iv 164-165<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n39\" href=\"#fn39\">39<\/a>]<\/sup> MA iv 165, an outside teacher who is a ford-maker, <i>i.e.,<\/i> the leader of an &#8220;heretical&#8221; sect.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n40\" href=\"#fn40\">40<\/a>]<\/sup> Text reads <i>mucchati k\u0101mayati<\/i>; but Siam. Version and <i>MA.<\/i> iv 165 read <i>muccha\u0271 nik\u0101mayati<\/i>. The latter explains: <i>mucchanata\u1e47ha\u0271 pattheti pavatteti,<\/i> which seems to mean: he longs for and sets going the craving for infatuation, i.e. for falling in love, a meaning which <i>k\u0101meti (k\u0101mayati)<\/i> bears at <i>e.g.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/mn\/idx_majjhima_nikaya_2.htm#p80\"><i>M.<\/i> ii 40.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n41\" href=\"#fn41\">41<\/a>]<\/sup> <i>Cf.<\/i> <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=\"n42\" href=\"#fn42\">42<\/a>]<\/sup> <i>anubr\u016bhayam\u0101no.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n43\" href=\"#fn43\">43<\/a>]<\/sup> <i>vivekam anuyutto br\u016bhayam\u0101no<\/i>. <i>Cf.<\/i><a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/mn\/idx_majjhima_nikaya_1.htm#p6\"><i>M.<\/i> Sta. 6,<\/a> &#8220;the cultivator of empty places.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n44\" href=\"#fn44\">44<\/a>]<\/sup> Those who have gone forth in this Dispensation, <i>s\u0101sana,<\/i> should be able to attain the four ways, the four fruits and Nibb\u0101na but, failing of the instructions, <i>s\u0101sana,<\/i> they fail of these nine strands of the supermundane.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n45\" href=\"#fn45\">45<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/sn\/02_nv\/sn02.12.070.pali.bd.htm#pg128\"><i>S.<\/i> ii 128<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n46\" href=\"#fn46\">46<\/a>]<\/sup> The <i>na<\/i> of the text should be omitted as it is in some MSS.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n47\" href=\"#fn47\">47<\/a>]<\/sup> The <i>ca<\/i> should read <i>na ca<\/i> as in one MS. version.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n48\" href=\"#fn48\">48<\/a>]<\/sup> <i>\u0101make \u0101makamatte. MA.<\/i> iv 166 says <i>\u0101make<\/i> is <i>apakkhe,<\/i> and <i>\u0101makamatte ti \u0101make n\u0101tisukkhe bh\u0101jane,<\/i> &#8220;an unbaked vessel, not quite dry.&#8221; &#8220;The potter gently takes these vessels in both hands, saying: &#8216;Do not break&#8217;; but I will not proceed with you as the potter proceeds.&#8221; I do not see the full force of this simile; therefore my translation must remain very tentative. But I believe it means that whereas the potter gives, and can give, his vessels one chance only, the Teacher is undefeated by any initial failure there may be, and proceeds undeterred with the expectation of final success on the part of his pupil.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n49\" href=\"#fn49\">49<\/a>]<\/sup> <i>niggayha niggayha MA<\/i> iv 166 says, &#8220;having exhorted once, I will not be silent; constantly reproving (<i>niggahetv\u0101 niggahetv\u0101<\/i>) again and again I will exhort, I will instruct.&#8221; <i>Cf.<\/i> <i>niggayhav\u0101din<\/i> at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/sbe\/kd\/dhp\/kd.dhp.mulr.sbe.htm#v77\"><i>Dhp.<\/i> 77;<\/a> and see <i>DhA.<\/i> ii 108 which quotes the above passage.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n50\" href=\"#fn50\">50<\/a>]<\/sup> <i>pavayha pavayha<\/i> as at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.065.pali.bd.htm#pg442\"><i>M.<\/i> i. 442, 443.<\/a> From <i>pav\u0101hati,<\/i> to cause to be carried away, to remove (stains), hence to cleanse: of faults or taints, <i>dosa,<\/i> as at <i>MA.<\/i> iv 166 which also says: as a potter, having removed, <i>pav\u0101hetv\u0101 (v.l. pajahitv\u0101)<\/i> the cracked and broken vessels (reading with Siam. Edn. <i>bhinnachinnabh\u0101jan\u0101ni<\/i>) from among those that have been baked, takes the well baked ones, tapping (<i>i.e.<\/i> testing) them again and again. So too I, having repeatedly removed (stains from you), will again and again exhort and instruct (you).<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n51\" href=\"#fn51\">51<\/a>]<\/sup> <i>yo s\u0101ro so \u1e6dhassati:<\/i> &#8220;While you are being exhorted thus by me that which is the pith of the ways and the fruits will persist,&#8221; <i>MA.<\/i> iv 167. <i>S\u0101ra<\/i> is the heartwood, pith, core. It is no doubt meant that this will persist and endure (like well baked vessels) when all the mistakes and errors that dog a learner&#8217;s path have been cleared away and removed (like the cracked and broken vessels from among those that have been well baked).<\/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.122.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-b88e872 elementor-section-full_width elementor-section-content-space-between elementor-section-height-default elementor-section-height-default\" data-id=\"b88e872\" 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-c261865\" data-id=\"c261865\" 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-bc0e2f8 elementor-widget elementor-widget-text-editor\" data-id=\"bc0e2f8\" 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\u0101sa3. Su\u00f1\u00f1ata Vagga The Middle Length SayingsIII. The Final Fifty Discourses3. The Division on Emptiness\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-35898","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\/35898","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=35898"}],"version-history":[{"count":5,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35898\/revisions"}],"predecessor-version":[{"id":38608,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35898\/revisions\/38608"}],"wp:attachment":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/media?parent=35898"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/categories?post=35898"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/tags?post=35898"},{"taxonomy":"td_series","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/td_series?post=35898"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}