{"id":35901,"date":"2022-08-22T09:45:05","date_gmt":"2022-08-22T02:45:05","guid":{"rendered":"https:\/\/tamhoc.org\/2022\/08\/22\/sutta-125\/"},"modified":"2022-08-29T00:53:25","modified_gmt":"2022-08-28T17:53:25","slug":"kinh-trung-bo-eng-125-kinh-dieu-ngu-dia-dantabhumi-sutta","status":"publish","type":"post","link":"https:\/\/tamhoc.org\/trang-chu\/2022\/08\/22\/kinh-trung-bo-eng-125-kinh-dieu-ngu-dia-dantabhumi-sutta\/","title":{"rendered":"Kinh Trung B\u1ed9 ENG  125 Kinh \u00d0i\u1ec1u Ng\u1ef1 \u0110\u1ecba (Dantabh\u016bmi sutta)"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-post\" data-elementor-id=\"35901\" class=\"elementor elementor-35901\">\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-da1b441 elementor-section-full_width elementor-section-content-space-around elementor-section-height-default 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data-id=\"1f92897\" 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-8e2efc7 elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"8e2efc7\" 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-a81ec71\" data-id=\"a81ec71\" 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-8251a14 elementor-widget elementor-widget-text-editor\" data-id=\"8251a14\" 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=\"31417\" class=\"elementor elementor-31417\">\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-15a4915 elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"15a4915\" 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-ffde675\" data-id=\"ffde675\" 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-61b8465b elementor-widget elementor-widget-toggle\" data-id=\"61b8465b\" 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-1631\" class=\"elementor-tab-title\" data-tab=\"1\" role=\"tab\" aria-controls=\"elementor-tab-content-1631\" 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 125.Kinh \u00d0i\u1ec1u Ng\u1ef1 \u0110\u1ecba (Dantabh\u016bmi sutta)<\/a>\n\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<div id=\"elementor-tab-content-1631\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"1\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-1631\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-dieu-ngu-dia\/\" target=\"_blank\" rel=\"noreferrer noopener\" data-type=\"URL\" data-id=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-dieu-ngu-dia\/\">125.Kinh \u00d0i\u1ec1u Ng\u1ef1 \u0110\u1ecba (Dantabh\u016bmi sutta)<\/a><\/li><li>\u00a0<\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/22\/kinh-trung-bo-eng-125-kinh-dieu-ngu-dia-dantabhumi-sutta\/\" rel=\"bookmark\">Kinh Trung B\u1ed9 ENG 125 Kinh \u00d0i\u1ec1u Ng\u1ef1 \u0110\u1ecba (Dantabh\u016bmi sutta)<\/a><\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/23\/mn-125-danta-bhumi-sutta%e1%b9%83\/\" rel=\"bookmark\">MN 125: Danta-Bh\u016bmi Sutta\u1e43<\/a><\/li><li class=\"entry-title\"><a href=\"https:\/\/tamhoc.org\/2022\/09\/08\/kinh-trung-bo-ah125-dantabhumisutta-kinh-dieu-ngu-diah-198dieu-ngu-dia-kinh\/\" rel=\"bookmark\">Kinh Trung B\u1ed9 AH125 : Dantabh\u00f9misutta, Kinh \u0110i\u1ec1u ng\u1ef1 \u0111\u1ecba H.198 \u0110i\u1ec1u ng\u1ef1 \u0111\u1ecba 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-1632\" class=\"elementor-tab-title\" data-tab=\"2\" role=\"tab\" aria-controls=\"elementor-tab-content-1632\" 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-1632\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"2\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-1632\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-dieu-ngu-dia\/#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-125-dieu-ngu-dia\/\" rel=\"bookmark\">To\u00e1t y\u1ebfu Trung b\u1ed9 125 : \u00d0i\u1ec1u ng\u1ef1 \u0111\u1ecba<\/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 125.Kinh \\u00d0i\\u1ec1u Ng\\u1ef1 \\u0110\\u1ecba (Dantabh\\u016bmi sutta)\",\"acceptedAnswer\":{\"@type\":\"Answer\",\"text\":\"<ul><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/21\\\/kinh-dieu-ngu-dia\\\/\\\" target=\\\"_blank\\\" rel=\\\"noreferrer noopener\\\" data-type=\\\"URL\\\" data-id=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/21\\\/kinh-dieu-ngu-dia\\\/\\\">125.Kinh \\u00d0i\\u1ec1u Ng\\u1ef1 \\u0110\\u1ecba (Dantabh\\u016bmi sutta)<\\\/a><\\\/li><li>\\u00a0<\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/22\\\/kinh-trung-bo-eng-125-kinh-dieu-ngu-dia-dantabhumi-sutta\\\/\\\" rel=\\\"bookmark\\\">Kinh Trung B\\u1ed9 ENG 125 Kinh \\u00d0i\\u1ec1u Ng\\u1ef1 \\u0110\\u1ecba (Dantabh\\u016bmi sutta)<\\\/a><\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/23\\\/mn-125-danta-bhumi-sutta%e1%b9%83\\\/\\\" rel=\\\"bookmark\\\">MN 125: Danta-Bh\\u016bmi Sutta\\u1e43<\\\/a><\\\/li><li class=\\\"entry-title\\\"><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/09\\\/08\\\/kinh-trung-bo-ah125-dantabhumisutta-kinh-dieu-ngu-diah-198dieu-ngu-dia-kinh\\\/\\\" rel=\\\"bookmark\\\">Kinh Trung B\\u1ed9 AH125 : Dantabh\\u00f9misutta, Kinh \\u0110i\\u1ec1u ng\\u1ef1 \\u0111\\u1ecba H.198 \\u0110i\\u1ec1u ng\\u1ef1 \\u0111\\u1ecba 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-dieu-ngu-dia\\\/#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-125-dieu-ngu-dia\\\/\\\" rel=\\\"bookmark\\\">To\\u00e1t y\\u1ebfu Trung b\\u1ed9 125 : \\u00d0i\\u1ec1u ng\\u1ef1 \\u0111\\u1ecba<\\\/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-4f1884c\" data-id=\"4f1884c\" 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-56649104 elementor-widget elementor-widget-text-editor\" data-id=\"56649104\" 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]\n<h4 class=\"ctr\">Majjhima Nik\u0101ya\nIII. Upari Pa\u1e47\u1e47\u0101sa\n3. Su\u00f1\u00f1ata Vagga<\/h4>\n<h4 class=\"ctr\">The Middle Length Sayings\nIII. The Final Fifty Discourses\n3. The Division on Emptiness<\/h4>\n<h4 class=\"ctr\"><a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/mn\/idx_majjhima_nikaya_3.htm#p125\">Sutta 125<\/a><\/h4>\n<h4 class=\"ctr\">Danta-Bh\u016bmi Sutta\u0271<\/h4>\n<h1>The Discourse on\nthe\n&#8220;Tamed Stage&#8221;<\/h1>\n<p class=\"ctr\">Translated from the Pali by I.B. Horner, O.B.E., M.A.\nAssociate of Newham College, Cambridge\nFirst Published in 1954<\/p>\n<p class=\"f2 ctr\">Copyright\u00a0<a href=\"http:\/\/www.palitext.com\/\">The Pali Text Society<\/a>\nCommercial Rights Reserved\n<a href=\"https:\/\/creativecommons.org\/licenses\/by-nc\/3.0\/\"><img loading=\"lazy\" decoding=\"async\" src=\"https:\/\/obo.genaud.net\/resources\/images\/cc_by_nc.png\" alt=\"Creative Commons Licence\" width=\"88\" height=\"15\" \/><\/a>\nFor details see\u00a0<a href=\"https:\/\/obo.genaud.net\/frontmatter\/004_copyright.htm\">Terms of Use<\/a>.<\/p>\n\n\n<hr \/>\n\n<a id=\"pg175\"><\/a><span class=\"f2 g\"><b>[175]<\/b><\/span>\n<p class=\"f4\"><span class=\"f3\">[<a id=\"p1\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/mn\/mn.125.pali.bd.htm#p1\">1<\/a>][<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/chlm\/mn\/mn.125.chlm.sbb.htm#p1\">chlm<\/a>][<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/mnl\/mn\/mn.125.upal.mnl.htm#p1\">upal<\/a>][<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/misc\/mn\/mn.125.pnji.misc.htm#p1\">pnji<\/a>][<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/ati\/mn\/mn.125.than.ati.htm\">than<\/a>]<\/span>\u00a0Thus have I heard:<\/p>\n<p class=\"f4\">At one time the Lord was staying near\u00a0<a id=\"rajagaha\"><\/a>R\u0101jagaha\nin the Bamboo Grove\nat the squirrels&#8217; feeding place.<\/p>\n<p class=\"f4\">Now at that time\nthe novice<span class=\"f1\"><sup>[<a id=\"fn1\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#n1\">1<\/a>]<\/sup><\/span>\u00a0Aciravata was staying in the Forest Hut.<span class=\"f1\"><sup>[<a id=\"fn2\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#n2\">2<\/a>]<\/sup><\/span><\/p>\n<p class=\"f4\">Then prince Jayasena,<span class=\"f1\"><sup>[<a id=\"fn3\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#n3\">3<\/a>]<\/sup><\/span>\nwho was always pacing up and down,\nalways roaming about on foot,<span class=\"f1\"><sup>[<a id=\"fn4\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#n4\">4<\/a>]<\/sup><\/span>\napproached the novice Aciravata;\nhaving approached\nhe exchanged greetings with the novice Aciravata;\nhaving exchanged greetings of friendliness and courtesy,\nhe sat down at a respectful distance.<\/p>\n<p class=\"f4\">While he was sitting down at a respectful distance,\nPrince Jayasena spoke thus\nto the novice Aciravata:<\/p>\n<p class=\"f4\">&#8220;I have heard, good Aggivessana,<span class=\"f1\"><sup>[<a id=\"fn5\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#n5\">5<\/a>]<\/sup><\/span>\nthat if a monk is abiding here\ndiligent,\nardent,\nself-resolute,\nhe may attain one-pointedness of mind.&#8221;<span class=\"f1\"><sup>[<a id=\"fn6\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#n6\">6<\/a>]<\/sup><\/span><\/p>\n<p class=\"f4\">&#8220;That is so, prince;\nthat is so, prince.<\/p>\n<p class=\"f4\">A monk abiding here\ndiligent,\nardent,\nself-resolute,\nmay attain one-pointedness of mind.&#8221;<\/p>\n<p class=\"f4\">&#8220;It were good\nif the reverend Aggivessana\nwere to teach me\u00a0<i>Dhamma<\/i>\nas he has heard it,\nas he has mastered it.&#8221;<\/p>\n<p class=\"f4\">&#8220;I, prince,\nam not able to teach you\u00a0<i>Dhamma<\/i>\nas I have heard it,\nas I have mastered it.<\/p>\n<p class=\"f4\">Now, if I were to teach you\u00a0<i>Dhamma<\/i>\nas I have heard it,\nas I have mastered it,\nand if you could not understand\nthe meaning of what I said,\nthat would be weariness to me,\nthat would be a vexation to me.&#8221;<span class=\"f1\"><sup>[<a id=\"fn7\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#n7\">7<\/a>]<\/sup><\/span><\/p>\n<p class=\"f4\">&#8220;Let the reverend Aggivessana\nteach me\u00a0<i>Dhamma<\/i>\nas he has heard it,\nas he has mastered it.<\/p>\n<p class=\"f4\">Perhaps I could understand the meaning\nof what the good Aggivessana says.&#8221;<\/p>\n<p class=\"f4\">&#8220;If I were to teach you\u00a0<i>Dhamma,<\/i>\u00a0prince,\nas I have heard it,\nas I have mastered it,\nand if you were to understand\nthe meaning of\u00a0<a id=\"pg176\"><\/a><span class=\"f2 g\"><b>[176]<\/b><\/span>\u00a0what I say,\nthat would be good;\nif you should not understand\nthe meaning of what I say,\nyou must remain as you are:<span class=\"f1\"><sup>[<a id=\"fn8\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#n8\">8<\/a>]<\/sup><\/span>\nyou must not question me further on the matter.&#8221;<\/p>\n<p class=\"f4\">&#8220;Let the reverend Aggivessana teach me\u00a0<i>Dhamma<\/i>\nas he has heard it,\nas he has mastered it.<\/p>\n<p class=\"f4\">If I understand the meaning\nof what the good Aggivessana says,\nthat will be good;\nif I do not understand the meaning\nof what the good Aggivessana says,\nI will remain as I am;\nI will not question the reverend<span class=\"f1\"><sup>[<a id=\"fn9\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#n9\">9<\/a>]<\/sup><\/span>\u00a0Aggivessana further\non this matter.&#8221;<\/p>\n<p class=\"f4\">Then the novice Aciravata taught\u00a0<i>Dhamma<\/i>\nto Prince Jayasena\nas he had heard it,\nas he had mastered it.<\/p>\n<p class=\"f4\">When this had been said,\nPrince Jayasena spoke thus\nto the novice Aciravata:<\/p>\n<p class=\"f4\">&#8220;This is impossible, good Aggivessana,\nit cannot come to pass\nthat a monk abiding diligent,\nardent,\nself-resolute,\nshould attain one-pointedness of mind.&#8221;<\/p>\n<p class=\"f4\">Then Prince Jayasena,\nhaving declared to the novice Aciravata\nthat this was impossible\nand could not come to pass,\nrising from his seat,\ndeparted.<\/p>\n<p class=\"f4\">And soon after Prince Jayasena had departed,\nthe novice Aciravata\napproached the Lord;\nhaving approached\nand greeted the Lord,\nhe sat down at a respectful distance.<\/p>\n<p class=\"f4\">As he was sitting down at a respectful distance,\nthe novice Aciravata\ntold the Lord\nthe whole of the conversation\nhe had with Prince Jayasena\nas far as it had gone.<\/p>\n<p class=\"f4\">When this had been said,\nthe Lord spoke thus\nto the novice Aciravata:<\/p>\n<p class=\"f4\">&#8220;What is the good of that,<span class=\"f1\"><sup>[<a id=\"fn10\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#n10\">10<\/a>]<\/sup><\/span>\u00a0Aggivessana?<\/p>\n<p class=\"f4\">That Prince Jayasena,\nliving as he does\nin the midst of sense-pleasures,\nenjoying sense-pleasures,\nbeing consumed by thoughts of sense-pleasures,\nburning with the fever of sense-pleasures,\neager in the search for sense-pleasures,\nshould know\nor see<span class=\"f1\"><sup>[<a id=\"fn11\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#n11\">11<\/a>]<\/sup><\/span>\nor attain\nor realize\nthat which can be known by renunciation,\nseen by renunciation,\nattained by renunciation,\nrealized by renunciation \u2014\nsuch a situation does not exist.<\/p>\n<p class=\"f4\">It is as if,<span class=\"f1\"><sup>[<a id=\"fn12\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#n12\">12<\/a>]<\/sup><\/span>\u00a0Aggivessana,\namong elephants\nor horses\nor oxen to be tamed,\ntwo elephants,\ntwo horses\nor two oxen\nare well tamed,\nwell trained,\nand two are not tamed,\nnot trained.<\/p>\n<p class=\"f4\">What do you\u00a0<a id=\"pg177\"><\/a><span class=\"f2 g\"><b>[177]<\/b><\/span>\u00a0think about this, Aggivessana?<\/p>\n<p class=\"f4\">Would these two elephants\nor horses\nor oxen\nthat were to be tamed\nand that were well tamed,\nwell trained \u2014\nwould these\non being tamed\nreach tamed capacity,\nwould they,\nbeing tamed,\nattain a tamed stage?&#8221;<\/p>\n<p class=\"f4\">&#8220;Yes, revered sir.&#8221;<\/p>\n<p class=\"f4\">&#8220;But those two elephants\nor horses\nor oxen\nthat were to be tamed\nbut that were neither tamed nor trained \u2014\nwould these,\nnot being tamed,\nattain a tamed stage\nas do the two elephants\nor horses\nor oxen to be tamed\nthat were well tamed,\nwell trained?&#8221;<\/p>\n<p class=\"f4\">&#8220;No, revered sir.&#8221;<\/p>\n<p class=\"f4\">&#8220;Even so, Aggivessana,\nthat Prince Jayasena,\nliving as he does\nin the midst of sense-pleasures,\nenjoying sense-pleasures,\nbeing consumed by thoughts of sense-pleasures,\nburning with the fever of sense-pleasures,\neager in the search for sense-pleasures,\nshould know\nor see\nor attain\nor realize\nthat which can be known by renunciation,\nseen by renunciation,\nattained by renunciation,\nrealized by renunciation \u2014\nsuch a situation does not exist.<\/p>\n<p class=\"f4\">It is as if, Aggivessana,\nthere were a great mountain slope\nnear a village\nor a market-town\nwhich two friends,\ncoming hand in hand\nfrom that village\nor market-town\nmight approach;\nhaving approached the mountain slope\none friend might remain at the foot\nwhile the other might climb to the top.<\/p>\n<p class=\"f4\">Then the friend\nstanding at the foot of the mountain slope\nmight speak thus\nto the one standing on the top:<\/p>\n<p class=\"f4\">&#8216;My dear,\nwhat do you see\nas you stand on the top\nof the mountain slope?&#8217;<\/p>\n<p class=\"f4\">He might reply:<\/p>\n<p class=\"f4\">&#8216;As I stand on the top\nof the mountain slope\nI, my dear,\nsee delightful parks,\ndelightful woods,\ndelightful stretches of level ground\ndelightful ponds.&#8217;<\/p>\n<p class=\"f4\">But the other might speak thus:<\/p>\n<p class=\"f4\">&#8216;This is impossible,\nit cannot come to pass, my dear,\nthat, as you stand on the top\nof the mountain slope,\nyou should see\ndelightful parks,\ndelightful woods,\ndelightful stretches of level ground\ndelightful ponds.&#8217;<\/p>\n<p class=\"f4\">Then the friend\nwho had been standing on top\nof the mountain slope\nhaving come down to the foot\nand taken his friend by the arm,\nmaking him climb to the top\nof the mountain slope\nand giving him a moment\nin which to regain his breath,\nmight speak to him thus:<\/p>\n<p class=\"f4\">&#8216;Now, my dear,\nwhat is it that you see\nas you stand on the top\nof the mountain slope?&#8217;<\/p>\n<p class=\"f4\">He might speak thus:<\/p>\n<p class=\"f4\">&#8216;I, my dear,\nas I stand on the top\nof the mountain slope,\nsee\ndelightful parks,\ndelightful woods,\ndelightful stretches of level ground\ndelightful ponds.&#8217;<\/p>\n<p class=\"f4\">He might speak thus:<\/p>\n<p class=\"f4\">&#8216;Just now, my dear,\nwe understood you to say:<\/p>\n<p class=\"f4\">&#8216;This is impossible,\nit cannot come to pass,\nthat, as you stand on the top\nof the mountain slope,\nyou should see\ndelightful parks,\ndelightful woods,\ndelightful stretches of level ground\ndelightful ponds.&#8217;<\/p>\n<p class=\"f4\">But now we understand you to say:<\/p>\n<p class=\"f4\">&#8216;I, my dear,\nas I stand on the top\nof the mountain slope,\nsee\ndelightful parks,\ndelightful woods,\ndelightful stretches of level ground\ndelightful ponds.&#8217;<\/p>\n<p class=\"f4\">He might speak thus:<\/p>\n<p class=\"f4\">&#8216;That was because I, my dear,\nhemmed in by this great mountain slope,\ncould not see what was to be seen.&#8217;<\/p>\n<p class=\"f4\"><a id=\"pg178\"><\/a><span class=\"f2 g\"><b>[178]<\/b><\/span>\u00a0&#8220;Even so\nbut to a still greater degree, Aggivessana,\nis Prince Jayasena hemmed in,\nblocked,\nobstructed,\nenveloped by this mass of ignorance.<\/p>\n<p class=\"f4\">Indeed, that Prince Jayasena,\nliving as he does\nin the midst of sense-pleasures,\nenjoying sense-pleasures,\nbeing consumed by thoughts of sense-pleasures,\nburning with the fever of sense-pleasures,\neager in the search for sense-pleasures,\nshould know\nor see\nor attain\nor realize\nthat which can be known by renunciation,\nseen by renunciation,\nattained by renunciation,\nrealized by renunciation \u2014\nsuch a situation does not exist.<\/p>\n<p class=\"f4\">Had these two similes<span class=\"f1\"><sup>[<a id=\"fn13\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#n13\">13<\/a>]<\/sup><\/span>\u00a0occurred to you, Aggivessana,\nfor Prince Jayasena,\nPrince Jayasena naturally<span class=\"f1\"><sup>[<a id=\"fn14\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#n14\">14<\/a>]<\/sup><\/span>\nwould have acted in the manner\nof one having trust in you.&#8221;<\/p>\n<p class=\"f4\">&#8220;But how could these two similes\nfor Prince Jayasena\nhave occurred to me, revered sir,\nseeing that they are spontaneous,\nthat is to say to the Lord,\nand have never been heard before?&#8221;<span class=\"f1\"><sup>[<a id=\"fn15\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#n15\">15<\/a>]<\/sup><\/span><\/p>\n<p class=\"f4\">&#8220;As, Aggivessana,\na noble anointed king\naddresses an elephant hunter\nsaying:<\/p>\n<p class=\"f4\">&#8216;You, good elephant hunter,\nmount the king&#8217;s elephant\nand go into an elephant forest.<\/p>\n<p class=\"f4\">When you see a forest elephant,\ntie him to the neck\nof the king&#8217;s elephant.&#8217;<\/p>\n<p class=\"f4\">And, Aggivessana,\nthe elephant hunter having answered:\n&#8216;Yes, sire,&#8217;\nin assent to the noble anointed king,\nmounts the king&#8217;s elephant\nand goes into an elephant forest.<\/p>\n<p class=\"f4\">Seeing a forest elephant,\nhe ties him to the neck\nof the king&#8217;s elephant.<\/p>\n<p class=\"f4\">So the king&#8217;s elephant\nbrings him out into the open.<\/p>\n<p class=\"f4\">But, Aggivessana,\nthe forest elephant has this longing,\nthat is to say\nfor the elephant forest.<\/p>\n<p class=\"f4\">But in regard to him\nthe elephant hunter\ntells the noble anointed king\nthat the forest elephant\nhas got out into the open.<\/p>\n<p class=\"f4\">The noble anointed king\nthen addresses an elephant tamer,\nsaying:<\/p>\n<p class=\"f4\">&#8216;Come you, good elephant tamer,\ntame the forest elephant\nby subduing his forest ways,\nby subduing his forest memories,\nand aspirations\nand by subduing his distress,\nhis fretting and fever for the forest,\nby making him pleased\nwith the villages\nand by accustoming him\nto human ways.&#8217;<\/p>\n<p class=\"f4\">&#8220;And, Aggivessana, the elephant tamer,\nhaving answered &#8216;Yes, sire,&#8217;\nin assent to the noble anointed king,\ndriving a great post into the ground\nties the forest elephant to it\nby his neck\nso as to subdue his forest ways,\nby subduing his forest memories,\nand aspirations\nand by subduing his distress,\nhis fretting and fever for the forest,\nby making him pleased\nwith the villages\nand by accustoming him\nto human ways.<\/p>\n<p class=\"f4\">Then the elephant tamer addresses him\nwith such words as are gentle,\npleasing\u00a0<a id=\"pg179\"><\/a><span class=\"f2 g\"><b>[179]<\/b><\/span>\u00a0to the ear,\naffectionate,\ngoing to the heart,\nurbane,\npleasant to the manyfolk,\nliked by the manyfolk.<\/p>\n<p class=\"f4\">And, Aggivessana, the forest elephant,\non being addressed\nwith words that are gentle,\npleasing to the ear,\naffectionate,\ngoing to the heart,\nurbane,\npleasant to the manyfolk,\nliked by the manyfolk,\nlistens,\nlends ear\nand bends his mind to learning.<\/p>\n<p class=\"f4\">Next the elephant tamer\nsupplies him with grass-fodder\nand water.<\/p>\n<p class=\"f4\">When, Aggivessana, the forest elephant\nhas accepted the grass-fodder and water\nfrom the elephant tamer,\nit occurs to the elephant tamer:<\/p>\n<p class=\"f4\">&#8216;The king&#8217;s elephant will now live.&#8217;<\/p>\n<p class=\"f4\">Then the elephant tamer\nmakes him do<span class=\"f1\"><sup>[<a id=\"fn16\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#n16\">16<\/a>]<\/sup><\/span>\u00a0a further task,\nsaying:<\/p>\n<p class=\"f4\">&#8216;Take up,<span class=\"f1\"><sup>[<a id=\"fn17\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#n17\">17<\/a>]<\/sup><\/span>\u00a0put down.&#8217;<\/p>\n<p class=\"f4\">When, Aggivessana the king&#8217;s elephant\nis obedient to the elephant tamer\nand acts on his instructions\nto take up and put down,\nthen the elephant tamer\nmakes him do a further task,\nsaying:<\/p>\n<p class=\"f4\">&#8216;Get up, sit down.&#8217;<\/p>\n<p class=\"f4\">When, Aggivessana, the king&#8217;s elephant\nis obedient to the elephant tamer\nand acts on his instructions\nto get up and sit down,\nthen the elephant tamer\nmakes him do a further task;\nknown as &#8216;standing your ground&#8217;:<span class=\"f1\"><sup>[<a id=\"fn18\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#n18\">18<\/a>]<\/sup><\/span>\nhe ties a shield\nto the great beast&#8217;s trunk;\na man holding a lance\nis sitting on his neck,\nand men holding lances\nare standing surrounding him on all sides;\nand the elephant tamer,\nholding a lance with a long shaft,\nis standing in front.<\/p>\n<p class=\"f4\">While he is doing the task\nof &#8216;standing your ground&#8217;\nhe does not move a fore-leg\nnor does he move a hind-leg,\nnor does he move the forepart of his body,\nnor does he move the hindpart of his body,\nnor does he move his head,\nnor does he move an ear,\nnor does he move a tusk,\nnor does he move his tail,\nnor does he move his trunk.<\/p>\n<p class=\"f4\">A king&#8217;s elephant\nis one who endures<span class=\"f1\"><sup>[<a id=\"fn19\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#n19\">19<\/a>]<\/sup><\/span>\u00a0blows\nof sword,\naxe,\narrow,\nhatchet,<span class=\"f1\"><sup>[<a id=\"fn20\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#n20\">20<\/a>]<\/sup><\/span>\nand the resounding din\nof drum and kettle-drum,\nconch and tam-tam,\nhe is [like] purified gold\npurged of all its dross and impurities,<span class=\"f1\"><sup>[<a id=\"fn21\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#n21\">21<\/a>]<\/sup><\/span>\nfit for a king,<span class=\"f1\"><sup>[<a id=\"fn22\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#n22\">22<\/a>]<\/sup><\/span>\na royal possession\nand reckoned as a kingly attribute.<\/p>\n\n<h4>Acquisition of faith<\/h4>\n<p class=\"f4\">&#8220;Even so, Aggivessana,\ndoes a Tath\u0101gata arise here in the\u00a0<a id=\"pg180\"><\/a><span class=\"f2 g\"><b>[180]<\/b><\/span>\u00a0world,\na perfected one,\nfully Self-Awakened One,\nendowed with right knowledge and conduct,\nwell-farer,\nknower of the worlds,\nthe matchless charioteer\nof men to be tamed,\nthe Awakened One,\nthe Lord.<\/p>\n<p class=\"f4\">He makes known this world\nwith the\u00a0<i>devas,<\/i>\nwith Mara,\nwith Brahma,\nthe creation\nwith its recluses and brahmans,\nits\u00a0<i>devas<\/i>\u00a0and men,\nhaving realized them\nby his own super-knowledge.<\/p>\n<p class=\"f4\">He teaches\u00a0<i>Dhamma<\/i>\nwhich is lovely at the beginning,\nlovely in the middle,\nlovely at the ending,\nwith the spirit and the letters;\nhe proclaims the Brahma-faring,\nwholly fulfilled,\nquite purified.<\/p>\n<p class=\"f4\">A householder\nor a householder&#8217;s son\nor one born in another family\nhears that\u00a0<i>Dhamma.<\/i><\/p>\n<p class=\"f4\">Having heard that\u00a0<i>Dhamma<\/i>\nhe gains faith in the Tath\u0101gata.<\/p>\n<p class=\"f4\">Endowed with this faith\nthat he has acquired,\nhe reflects in this way:<\/p>\n<p class=\"f4\">&#8216;The household life\nis confined and dusty,\ngoing forth is in the open;\nit is not easy for one who lives in a house\nto fare the Brahma-faring\nwholly fulfilled,\nwholly pure,\npolished like a conch-shell.<\/p>\n<p class=\"f4\">Suppose now that I,\nhaving cut off hair and beard,\nhaving put on saffron robes,\nshould go forth from home\ninto homelessness?&#8217;<\/p>\n<p class=\"f4\">After a time,\ngetting rid of his wealth,\nbe it small or great,\ngetting rid of his circle of relations,\nbe it small or great,\nhaving cut off his hair and beard,\nhaving put on saffron robes,\nhe goes forth from home\ninto homelessness.<\/p>\n<p class=\"f4\">To this extent, Aggivessana,\nthe ariyan disciple\ngets out into the open.<\/p>\n\n<h4>Morality<\/h4>\n<p class=\"f4\">&#8220;But, Aggivessana,\u00a0<i>devas<\/i>\u00a0and mankind\nhave this longing,\nthat is to say,\nfor the five strands of sense-pleasures.<\/p>\n<p class=\"f4\">The Tath\u0101gata disciplines him further,\nsaying:<\/p>\n<p class=\"f4\">&#8216;Come you, monk,\nbe moral,<span class=\"f1\"><sup>[<a id=\"fn23\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#n23\">23<\/a>]<\/sup><\/span>\nlive controlled by the control of the Obligations,\npossessed of [right] behavior and posture,\nseeing danger in the slightest faults;\nundertaking them,\ntrain yourself in the rules of training.&#8217;<\/p>\n\n<h4>Sense-Control<\/h4>\n<p class=\"f4\">&#8220;And when, Aggivessana,\nthe ariyan disciple is moral,\nlives controlled by the control of the Obligations,\npossessed of [right] behavior and posture,\nseeing danger in the slightest faults;\nundertaking them,\ntrains himself in the rules of training,\nthen the Tath\u0101gata disciplines him further,\nsaying:<\/p>\n<p class=\"f4\">&#8216;Come you, monk,\nbe guarded as to the doors of the sense-organs.<\/p>\n<p class=\"f4\">Having seen a material shape with the eye,\ndo not be entranced with the general appearance,\ndo not be entranced with the detail;\nfor if one dwells with the organ of sight uncontrolled,\ncovetousness and dejection,\nevil, unskillful states of mind,\nmay flow in.<\/p>\n<p class=\"f4\">So fare along controlling it,\nguard the organ of sight,\nachieve control over the organ of sight.<\/p>\n<p class=\"f4\">Having heard a sound with the ear,\ndo not be entranced with the general appearance,\ndo not be entranced with the detail;\nfor if one dwells with the organ of sight uncontrolled,\ncovetousness and dejection,\nevil, unskillful states of mind,\nmay flow in.<\/p>\n<p class=\"f4\">So fare along controlling it,\nguard the organ of sight,\nachieve control over the organ of sight.<\/p>\n<p class=\"f4\">Having smelt a smell with the nose,\ndo not be entranced with the general appearance,\ndo not be entranced with the detail;\nfor if one dwells with the organ of smell uncontrolled,\ncovetousness and dejection,\nevil, unskillful states of mind,\nmay flow in.<\/p>\n<p class=\"f4\">So fare along controlling it,\nguard the organ of smell,\nachieve control over the organ of smell.<\/p>\n<p class=\"f4\">Having savoured a taste with the tongue,\ndo not be entranced with the general appearance,\ndo not be entranced with the detail;\nfor if one dwells with the organ of taste uncontrolled,\ncovetousness and dejection,\nevil, unskillful states of mind,\nmay flow in.<\/p>\n<p class=\"f4\">So fare along controlling it,\nguard the organ of taste,\nachieve control over the organ of taste.<\/p>\n<p class=\"f4\">Having felt a touch with the body,\ndo not be entranced with the general appearance,\ndo not be entranced with the detail;\nfor if one dwells with the organ of touch uncontrolled,\ncovetousness and dejection,\nevil, unskillful states of mind,\nmay flow in.<\/p>\n<p class=\"f4\">So fare along controlling it,\nguard the organ of touch,\nachieve control over the organ of touch.<\/p>\n<p class=\"f4\">Having cognized a mental state with the mind,\ndo not be entranced with the general appearance,\ndo not be entranced with the detail;\nfor if one dwells with the organ of mind uncontrolled,\ncovetousness and dejection,\nevil, unskillful states of mind,\nmay flow in.<\/p>\n<p class=\"f4\">So fare along controlling it,\nguard the organ of mind,\nachieve control over the organ of mind.<\/p>\n\n<h4>Moderation in eating<\/h4>\n<p class=\"f4\">&#8220;And when, Aggivessana,\nthe ariyan disciple is guarded\nas to the doors of the sense-organs,\nthen the Tath\u0101gata disciplines him further,\nsaying:<\/p>\n<p class=\"f4\">&#8216;Come you, monk,\nbe moderate in eating;\nyou should take food reflecting carefully,\nnot for fun\nor indulgence\nor personal charm\nor beautification,\nbut taking just enough for maintaining this body\nand keeping it going,\nfor keeping it unharmed,\nfor furthering the Brahma-faring,\nwith the thought:<\/p>\n<p class=\"f4\">&#8220;Thus will I crush out an old feeling,\nand I will not allow a new feeling to arise,\nand then there will be for me\nsubsistence and blamelessness\nand abiding in comfort.&#8221;&#8216;<\/p>\n\n<h4>Vigilance<\/h4>\n<p class=\"f4\">&#8220;When, Aggivessana,\nthe ariyan disciple is moderate in eating,\nthe Tath\u0101gata disciplines him further,\nsaying:<\/p>\n<p class=\"f4\">&#8216;Come you, monk,\ndwell intent on vigilance;\nduring the first watch of the night\nwhile pacing up and down,\nwhile sitting down,\ncleanse the mind\nof obstructive mental states;\nduring the middle watch of the night,\nlie down on the right side\nin the lion posture,\nfoot resting on foot,\nmindful,\nclearly conscious,\nreflecting on the thought of getting up again;\nduring the last watch of the night,\nwhen you have arisen,\nwhile pacing up and down,\nwhile sitting down,\ncleanse the mind\nof\u00a0<a id=\"pg181\"><\/a><span class=\"f2 g\"><b>[181]<\/b><\/span>\u00a0obstructive mental states.&#8217;<\/p>\n\n<h4>Mindfulness and clear consciousness<\/h4>\n<p class=\"f4\">&#8220;And when, Aggivessana,\nthe ariyan disciple is intent on vigilance,\nthen the Tath\u0101gata disciplines him further,\nsaying:<\/p>\n<p class=\"f4\">&#8216;Come you, monk,\nbe possessed of mindfulness\nand clear consciousness,\nacting with clear consciousness\nwhether you are setting out or returning<span class=\"f1\"><sup>[<a id=\"fn24\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#n24\">24<\/a>]<\/sup><\/span>,\nacting with clear consciousness\nwhether you are looking ahead\nor looking round,\nacting with clear consciousness\nwhether you are bending in\nor stretching out [the arms],\nacting with clear consciousness\nwhether you are carrying the outer cloak,\nthe bowl\nor robe,\nacting with clear consciousness\nwhether you are eating,\ndrinking,\nmunching,\nsavouring,\nacting with clear consciousness\nwhether you are obeying the calls of nature,\nacting with clear consciousness\nwhether you are walking,\nstanding,\nsitting,\nasleep,\nawake,\ntalking\nor being silent.&#8217;<\/p>\n\n<h4>Overcoming of the five hindrances<\/h4>\n<p class=\"f4\">&#8220;And when, Aggivessana,\nthe ariyan disciple is possessed\nof mindfulness and clear consciousness,\nthen the Tath\u0101gata disciplines him further,\nsaying:<\/p>\n<p class=\"f4\">&#8216;Come you, monk,\nchoose a remote lodging\nin a forest,\nat the root of a tree,\non a mountain slope,\nin a glen,\na hill cave,\na cemetery,\na woodland grove,\nin the open,\nor on a heap of straw.&#8217;<\/p>\n<p class=\"f4\">On returning from alms-gathering\nafter the meal,\nthe monk sits down cross-legged,\nholding the back erect,\nhaving made mindfulness rise up in front of him.<\/p>\n<p class=\"f4\">He, getting rid of covetousness for the world,\ndwells with a mind\ndevoid of covetousness,\nhe cleanses the mind\nof covetousness.<\/p>\n<p class=\"f4\">Getting rid of the taint of ill-will,\nhe dwells benevolent in mind;\ncompassionate and merciful\ntowards all creatures and beings,\nhe cleanses the mind\nof ill-will.<\/p>\n<p class=\"f4\">Getting rid of sloth and torpor,\nhe dwells without sloth or torpor;\nperceiving the light,\nmindful and clearly conscious\nhe cleanses the mind\nof sloth and torpor.<\/p>\n<p class=\"f4\">Getting rid of restlessness and worry,\nhe dwells calmly;\nthe mind inward tranquil,\nhe cleanses the mind\nof restlessness and worry.<\/p>\n<p class=\"f4\">Getting rid of doubt,\nhe dwells doubt-crossed;\nunperplexed as to the states that are skilled,\nhe cleanses his mind\nof doubt.<\/p>\n\n<h4>The four applications of mindfulness<\/h4>\n<p class=\"f4\">&#8220;He,\nby getting rid of these five hindrances\nwhich are defilements of the mind\nand weakening to intuitive wisdom,\ndwells contemplating the body in the body,\nardent,\nclearly\u00a0<a id=\"pg182\"><\/a><span class=\"f2 g\"><b>[182]<\/b><\/span>\u00a0conscious [of it],\nmindful [of it]\nso as to control\nthe covetousness and dejection in the world.<\/p>\n<p class=\"f4\">He fares along contemplating the feelings in the feelings,\nardent,\nclearly conscious,\nmindful\nso as to control\nthe covetousness and dejection in the world.<\/p>\n<p class=\"f4\">He fares along contemplating the mind in the mind,\nardent,\nclearly conscious,\nmindful\nso as to control\nthe covetousness and dejection in the world.<\/p>\n<p class=\"f4\">He fares along contemplating the mental states in mental states,\nardent,\nclearly conscious,\nmindful\nso as to control\nthe covetousness and dejection in the world.<\/p>\n<p class=\"f4\">&#8220;As, Aggivessana,\nan elephant tamer,\ndriving a great post into the ground,\nties a forest elephant to it\nby his neck\nso as to subdue his forest ways,\nso as to subdue his forest aspirations,\nand so as to subdue his distress,\nhis fretting and fever for the forest,\nso as to make him pleased with villages\nand accustom him to human ways \u2014\neven so, Aggivessana,\nthese four applications of mindfulness\nare ties of the mind\nso as to subdue the ways of householders\nand to subdue the aspirations of householders\nand to subdue the distress,\nthe fretting and fever of householders;\nthey are for leading to the right path,\nfor realizing nibbana.<span class=\"f1\"><sup>[<a id=\"fn25\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#n25\">25<\/a>]<\/sup><\/span><\/p>\n<p class=\"f4\">&#8220;The Tath\u0101gata then disciplines him further,\nsaying:<\/p>\n<p class=\"f4\">&#8216;Come you, monk,\nfare along contemplating the body in the body,\nbut do not apply yourself\nto a train of thought\nconnected with the body;<\/p>\n<p class=\"f4\">fare along contemplating the feelings in the feelings,\nbut do not apply yourself\nto a train of thought\nconnected with the feelings;<\/p>\n<p class=\"f4\">fare along contemplating the mind in the mind,\nbut do not apply yourself\nto a train of thought\nconnected with the mind;|| ||<\/p>\n<p class=\"f4\">fare along contemplating mental states in mental states,\nbut do not apply yourself\nto a train of thought\nconnected with mental states.&#8217;<\/p>\n\n<h4>Jhana<\/h4>\n<p class=\"f4\">&#8220;He by allaying initial thought and discursive thought,\nwith the mind subjectively tranquilized\nand fixed on one point,\nenters on and abides in the second meditation\nwhich is devoid of initial and discursive thought,\nis born of concentration\nand is rapturous and joyful.<\/p>\n<p class=\"f4\">By allaying initial thought\nand discursive thought,\nhis mind subjectively tranquilized\nand fixed on one point,\nhe enters and abides in\nthe second meditation\nwhich is devoid of initial thought\nand discursive thought,\nis born of concentration\nand is rapturous\nand joyful.<\/p>\n<p class=\"f4\">By the fading out of rapture,\nhe dwells with equanimity,\nattentive and clearly conscious,\nand experiences in his person\nthat joy\nof which the ariyans say:<\/p>\n<p class=\"f4\">&#8216;Joyful lives he\nwho has equanimity\nand is mindful,&#8217;<\/p>\n<p class=\"f4\">and he enters and abides in\nthe third meditation.<\/p>\n<p class=\"f4\">By getting rid of anguish,\nby the going down\nof his former pleasures and sorrows,\nhe enters and abides in\nthe fourth meditation\nwhich has neither anguish nor joy,\nand which is entirely purified\nby equanimity\nand mindfulness.<\/p>\n\n<h4>The three knowledges<\/h4>\n<h5>1. Recollection of former habitations<\/h5>\n<p class=\"f4\">Thus with the mind composed,\nquite purified,\nquite clarified,\nwithout blemish,\nwithout defilement,\ngrown soft and workable,\nfixed,\nimmovable,\nhe directs hi mind\nto the knowledge and recollection\nof former habitations:<\/p>\n<p class=\"f4\">He remembers a variety of former habitations, thus:\none birth,\ntwo births,\nthree births,\nfour births,\nfive births,\nten births,\ntwenty births,\nthirty births,\nforty births,\nfifty births,\na hundred births,\na thousand births,\na hundred thousand births,\nand many an eon of integration\nand many an eon of disintegration\nand many an eon of integration-disintegration:<\/p>\n<p class=\"f4\">&#8216;Such a one was I by name,\nhaving such and such a clan,\nsuch and such a colour,\nso was I nourished,\nsuch and such pleasant and painful experiences were mine,\nso did the span of life end.<\/p>\n<p class=\"f4\">Passing from this,\nI came to be in another state\nwhere such a one was I by name,\nhaving such and such a clan,\nsuch and such a colour,\nso was I nourished,\nsuch and such pleasant and painful experiences were mine,\nso did the span of life end.<\/p>\n<p class=\"f4\">Passing from this,\nI arose here.&#8217;<\/p>\n<p class=\"f4\">Thus he remembers divers former habitations\nin all their modes and detail.<\/p>\n\n<h5>2. The Divine Eye<\/h5>\n<p class=\"f4\">Then with the mind composed,\nquite purified,\nquite clarified,\nwithout blemish,\nwithout defilement,\ngrown soft and workable,\nfixed,\nimmovable,\nhe directs his mind\nto the knowledge of the passing hence\nand the arising of beings.<\/p>\n<p class=\"f4\">With the purified deva-vision\nsurpassing that of men\nhe sees beings as they pass hence\nor come to be;\nhe comprehends that beings are mean,\nexcellent,\ncomely,\nugly,\nwell-going,\nill-going,\naccording to the consequences of their deeds,\nand he thinks:<\/p>\n<p class=\"f4\">&#8216;Indeed these worthy beings\nwho were possessed of wrong conduct in body,\nwho were possessed of wrong conduct of speech,\nwho were possessed of wrong conduct of thought,\nscoffers at the ariyans,\nholding a wrong view,\nincurring deeds consequent on a wrong view &#8211;\nthese, at the breaking up of the body after dying,\nhave arisen in a sorrowful state,\na bad bourn,\nthe abyss,\nNiraya Hell.<\/p>\n<p class=\"f4\">But these worthy beings\nwho were possessed of good conduct in body,\nwho were possessed of good conduct in speech,\nwho were possessed of good conduct in thought,\nwho did not scoff at the ariyans,\nholding a right view,\nincurring deeds consequent on a right view &#8211;\nthese, at the breaking up of the body after dying,\nhave arisen in a good bourn,\na heaven world.&#8217;<\/p>\n<p class=\"f4\">Thus with the purified deva-vision\nsurpassing that of men\ndoes he see beings as they pass hence,\nas they arise;\nhe comprehends that beings are mean,\nexcellent,\ncomely,\nugly,\nwell-going,\nill-going\naccording to the consequences of their deeds.<\/p>\n\n<h5>3. Destruction of Cankers: Sainthood<\/h5>\n<p class=\"f4\">Then with the mind composed\nquite purified,\nquite clarified,\nwithout blemish,\nwithout defilement,\ngrown soft and workable,\nfixed,\nimmovable,\nhe directs his mind\nto the knowledge of the destruction of the cankers.<\/p>\n<p class=\"f4\">He understands as it really is:<\/p>\n<p class=\"f4\">This is anguish,\nthis is the arising of anguish,\nthis is the stopping of anguish,\nthis is the course leading to the stopping of anguish.<\/p>\n<p class=\"f4\">He understands as it really is:<\/p>\n<p class=\"f4\">These are the cankers,\nthis is the arising of the cankers,\nthis is the stopping of the cankers,\nthis is the course leading to the stopping of the cankers.<\/p>\n<p class=\"f4\">Knowing this thus,\nseeing thus,\nhis mind is freed\nfrom the canker of sense-pleasures,\nand his mind is freed\nfrom the canker of becoming,\nand his mind is freed\nfrom the canker of ignorance.<\/p>\n<p class=\"f4\">In freedom\nthe knowledge comes to be:<\/p>\n<p class=\"f4\">&#8216;I am freed&#8217;;<\/p>\n<p class=\"f4\">and he comprehends:<\/p>\n<p class=\"f4\">&#8216;Destroyed is birth,\nbrought to a close is the Brahma-faring,\ndone is what was to be done,\nthere is no more of being such or such.&#8217;<\/p>\n<p class=\"f4\">&#8220;That monk is able to endure heat,\ncold,\nhunger,\nthirst,\nthe touch of mosquitoes,\ngadflies,\nwind,\nsun\nand creeping things,\nabusive language\nand unwelcome modes of speech:\nhe has grown to bear bodily feelings\nwhich as they arise\nare painful,\nacute,\nsharp,\nsevere,\nwretched,\nmiserable,\ndeadly.<\/p>\n<p class=\"f4\">Purged of all the dross and impurities\nof attachment,\naversion\nand confusion,\nhe is worthy of oblations,\nofferings,\nrespect\nand homage,\nan unsurpassed field of merit in the world.<\/p>\n<p class=\"f4\">&#8220;If, Aggivessana,\na king&#8217;s elephant dies in old age,\nuntamed,\nuntrained,\nthe king&#8217;s old elephant\nthat has died\nis reckoned as one\n<a id=\"pg183\"><\/a><span class=\"f2 g\"><b>[183]<\/b><\/span>\u00a0that has died untamed.<\/p>\n<p class=\"f4\">And so, Aggivessana,\na king&#8217;s elephant dies in middle-age,\nuntamed,\nuntrained,\nthe king&#8217;s middle-age elephant\nthat has died\nis reckoned as one\nthat has died untamed.<\/p>\n<p class=\"f4\">And too, Aggivessana,\nif a king&#8217;s elephant dies young,\nuntamed,\nuntrained,\nthe king&#8217;s young elephant\nthat has died\nis reckoned as one\nthat has died untamed.<\/p>\n<p class=\"f4\">Even so, Aggivessana,\nif a monk who is an elder\ndies with the cankers not destroyed,\nthe monk who is an elder\nthat has died\nis reckoned as one\nthat has died untamed.<\/p>\n<p class=\"f4\">And so, Aggivessana,\nif a monk who is of middle standing\ndies with the cankers not destroyed,\nthe monk who is of middle standing\nthat has died\nis reckoned as one\nthat has died untamed.<\/p>\n<p class=\"f4\">And too, Aggivessana,\nif a newly ordained monk\ndies with the cankers not destroyed,\nthe newly ordained monk\nthat has died\nis reckoned as one\nthat has died untamed.<\/p>\n<p class=\"f4\">If, Aggivessana,\na king&#8217;s elephant dies in old age,\nwell tamed,\nwell trained,\nthe king&#8217;s old elephant\nthat has died\nis reckoned as one\nthat has died tamed.<\/p>\n<p class=\"f4\">And so, Aggivessana,\na king&#8217;s elephant dies middle-aged,\nwell tamed,\nwell trained,\nthe king&#8217;s middle-aged elephant\nthat has died\nis reckoned as one\nthat has died tamed.<\/p>\n<p class=\"f4\">And too, Aggivessana,\nif a king&#8217;s elephant dies young,\nwell tamed,\nwell trained,\nthe king&#8217;s young elephant\nthat has died\nis reckoned as one\nthat has died tamed.<\/p>\n<p class=\"f4\">Even so, Aggivessana,\nif a monk who is an elder\ndies with the cankers destroyed,\nthe monk who is an elder\nthat has died\nis reckoned as one\nthat has died tamed.<\/p>\n<p class=\"f4\">And so, Aggivessana,\nif a monk who is of middle standing\ndies with the cankers destroyed,\nthe monk who is of middle standing\nthat has died\nis reckoned as one\nthat has died tamed.<\/p>\n<p class=\"f4\">And too, Aggivessana,\nif a newly ordained monk\ndies with cankers destroyed,\nthe newly ordained monk\nthat has died\nis reckoned as one\nthat has died tamed.&#8221;<\/p>\n<p class=\"f4\">Thus spoke the Lord.<\/p>\n<p class=\"f4\">Delighted, the novice Aciravata rejoiced in what the Lord had said.<\/p>\n\n\n<hr class=\"demi\" \/>\n<p class=\"lgqt\"><sup>[<a id=\"n1\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#fn1\">1<\/a>]<\/sup>\u00a0<i>sama\u1e47uddesa,<\/i>\u00a0defined at\u00a0<i>Vin.<\/i>\u00a0iv. 139, 140 by\u00a0<i>s\u0101ma\u1e47era.<\/i><\/p>\n<p class=\"lgqt\"><sup>[<a id=\"n2\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#fn2\">2<\/a>]<\/sup>\u00a0A hut in a secluded part of the Bamboo Grove for the use of monks who wanted to practice striving,\u00a0<i>padh\u0101na<\/i>\u00a0\u2014\u00a0<i>MA.<\/i>\u00a0iv. 197.<\/p>\n<p class=\"lgqt\"><sup>[<a id=\"n3\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#fn3\">3<\/a>]<\/sup>\u00a0A son of King Bimbisara.<\/p>\n<p class=\"lgqt\"><sup>[<a id=\"n4\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#fn4\">4<\/a>]<\/sup>\u00a0Stock phrase, as\u00a0<i>e.g.<\/i>\u00a0at\u00a0<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/mn\/idx_majjhima_nikaya_1.htm#p18\"><i>M.<\/i>\u00a0i. 108.<\/a><\/p>\n<p class=\"lgqt\"><sup>[<a id=\"n5\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#fn5\">5<\/a>]<\/sup>\u00a0For note on this name, see\u00a0<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.035.horn.pts.htm#fn6\"><i>M.L.S.<\/i>\u00a0i. 280, n.6.<\/a><\/p>\n<p class=\"lgqt\"><sup>[<a id=\"n6\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#fn6\">6<\/a>]<\/sup>\u00a0&#8220;Faring along thus, he attains an attainment,\u00a0<i>sam\u0101patti,<\/i>\u00a0he attains\u00a0<i>jh\u0101na;<\/i>\u00a0I have heard this,&#8221;\u00a0<i>MA.<\/i>\u00a0iv. 197.<\/p>\n<p class=\"lgqt\"><sup>[<a id=\"n7\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#fn7\">7<\/a>]<\/sup>\u00a0Aciravata here uses the words ascribed to Gotama when he ws first hesittting whether to teach\u00a0<i>dhamma,<\/i>\u00a0<i>Vin.<\/i>\u00a0i.5.<\/p>\n<p class=\"lgqt\"><sup>[<a id=\"n8\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#fn8\">8<\/a>]<\/sup>\u00a0&#8220;You must simply remain in your own state of not understanding.&#8221;\u00a0<i>MA.<\/i>\u00a0iv. 197.<\/p>\n<p class=\"lgqt\"><sup>[<a id=\"n9\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#fn9\">9<\/a>]<\/sup>\u00a0Jayasena in addressing Aciravata uses the epithets\u00a0<i>bho, bhava\u0271<\/i>\u00a0and now\u00a0<i>bhavanta\u0271.<\/i><\/p>\n<p class=\"lgqt\"><sup>[<a id=\"n10\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#fn10\">10<\/a>]<\/sup>\u00a0<i>Ta\u0271 kut&#8217;ettha labbh\u0101.<\/i><\/p>\n<p class=\"lgqt\"><sup>[<a id=\"n11\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#fn11\">11<\/a>]<\/sup>\u00a0I suggest emending the Pali reading at\u00a0<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/mn\/mn.125.pali.bd.htm#pg130\"><i>M.<\/i>\u00a0iii. 130<\/a>\u00a0from\u00a0<i>dakkhati v\u0101 sacchi v\u0101 karissati<\/i>\u00a0to\u00a0<i>dakkhati v\u0101 p\u0101pu\u1e47issati v\u0101 sacchikarissati v\u0101,<\/i>\u00a0thus balancing the modes by which renunciation can be apprehended, given in the same sentence.<\/p>\n<p class=\"lgqt\"><sup>[<a id=\"n12\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#fn12\">12<\/a>]<\/sup>\u00a0As at\u00a0<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/mn\/mn.125.pali.bd.htm#pg129\"><i>M.<\/i>\u00a0ii. 129.<\/a><\/p>\n<p class=\"lgqt\"><sup>[<a id=\"n13\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#fn13\">13<\/a>]<\/sup>\u00a0<i>Cf.<\/i>\u00a0the four similes for\u00a0<i>Jayasena<\/i>\u00a0at\u00a0<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/mn\/idx_majjhima_nikaya_3.htm#p127\"><i>M.<\/i>\u00a0iii. 144.<\/a><\/p>\n<p class=\"lgqt\"><sup>[<a id=\"n14\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#fn14\">14<\/a>]<\/sup>\u00a0<i>anacchariya\u0271,<\/i>\u00a0not wonderful, appearing naturallly or spontaneously.<\/p>\n<p class=\"lgqt\"><sup>[<a id=\"n15\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#fn15\">15<\/a>]<\/sup>\u00a0On\u00a0<i>anacchariy\u0101 pubbe assutapubb\u0101 seyyath\u0101 pi Bhagavanta\u0271<\/i>\u00a0see\u00a0<i>C.P.D., s.v. anacchariya.<\/i><\/p>\n<p class=\"lgqt\"><sup>[<a id=\"n16\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#fn16\">16<\/a>]<\/sup>\u00a0Reading with one MS. version\u00a0<i>k\u0101reti<\/i>\u00a0instead of text&#8217;s\u00a0<i>karoti.<\/i><\/p>\n<p class=\"lgqt\"><sup>[<a id=\"n17\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#fn17\">17<\/a>]<\/sup>\u00a0<i>\u0101dissa.<\/i>\u00a0See\u00a0<i>P.E.D. s.v.<\/i>\u00a0It is an imperative in some correspondence with\u00a0<i>\u0101d\u0101na<\/i>\u00a0of next line but one. Under\u00a0<i>\u0101diyati<\/i>\u00a0<i>P.E.D.<\/i>\u00a0says &#8220;imper.\u00a0<i>\u0101diya<\/i>\u00a0<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/mn\/mn.125.pali.bd.htm#pg133\"><i>M.<\/i>\u00a0iii. 133<\/a>\u00a0(so read for\u00a0<i>\u0101dissa<\/i>\u00a0?).&#8221;<\/p>\n<p class=\"lgqt\"><sup>[<a id=\"n18\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#fn18\">18<\/a>]<\/sup>\u00a0\u0101nejja-k\u0101ra\u1e47a.\u00a0<i>P.E.D.<\/i>\u00a0says &#8220;trick of immovability,\u00a0<i>i.e.<\/i>\u00a0pretending to be dead (done by an elephant, but see differently Morris,\u00a0<a href=\"https:\/\/obo.genaud.net\/resources\/pdf\/jpts\/jpts_1886_ii.pdf\"><i>J.P.T.S.<\/i>\u00a01886,<\/a>\u00a0p. 154).&#8221;<\/p>\n<p class=\"lgqt\"><sup>[<a id=\"n19\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#fn19\">19<\/a>]<\/sup>\u00a0See also definition of\u00a0<i>ra\u00f1\u00f1o n\u0101go khamo<\/i>\u00a0at\u00a0<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/an\/04_fours\/an04.114.pali.bd.htm#pg117\"><i>A.<\/i>\u00a0ii. 117<\/a><\/p>\n<p class=\"lgqt\"><sup>[<a id=\"n20\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#fn20\">20<\/a>]<\/sup>\u00a0<i>parasattuppah\u0101r\u0101na\u0271,<\/i>\u00a0possibly a misreading for\u00a0<i>parasuppah\u0101ra;<\/i>\u00a0but\u00a0<i>pharasu-<\/i>\u00a0at\u00a0<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/an\/04_fours\/an04.114.pali.bd.htm#pg117\"><i>A.<\/i>\u00a0ii. 117,<\/a>\u00a0and elsewhere, butparasu also at\u00a0<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/sn\/05_mv\/idx_56_saccasamyutta.htm#p36\"><i>S.<\/i>\u00a0v. 441,<\/a>\u00a0<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/kd\/jat\/idx_jataka.htm#jat_358\"><i>J\u0101.<\/i>\u00a0iii. 179.<\/a><\/p>\n<p class=\"lgqt\"><sup>[<a id=\"n21\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#fn21\">21<\/a>]<\/sup>\u00a0<i>nihitaninn\u012btakas\u0101va;<\/i>\u00a0<i>cf.<\/i>\u00a0<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/an\/03_threes\/an03.100.pali.bd.htm#pg254\"><i>A.<\/i>\u00a0i. 254.<\/a><\/p>\n<p class=\"lgqt\"><sup>[<a id=\"n22\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#fn22\">22<\/a>]<\/sup>\u00a0<i>Cf.<\/i>\u00a0<i>A.<\/i>\u00a0i.\u00a0<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/an\/idx_03_tikanipata.htm#p94\">244,<\/a>\u00a0<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/an\/idx_03_tikanipata.htm#p131\">284,<\/a>\u00a0ii.\u00a0<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/an\/idx_04_catukkanipata.htm#p112\">113,<\/a>\u00a0<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/an\/idx_04_catukkanipata.htm#p181\">170.<\/a><\/p>\n<p class=\"lgqt\"><sup>[<a id=\"n23\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#fn23\">23<\/a>]<\/sup>\u00a0For following passage see also\u00a0<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/mn\/mn.053.pali.bd.htm#pg354\"><i>M.<\/i>\u00a0i. 354-355<\/a>\u00a0<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.053.horn.pts.htm#pg20\">(<i>M.L.S.<\/i>\u00a0ii, 20\u00a0<i>f.<\/i>).<\/a><\/p>\n<p class=\"lgqt\"><sup>[<a id=\"n24\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#fn24\">24<\/a>]<\/sup>\u00a0As far as the simile\u00a0<i>cf.<\/i>\u00a0<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/mn\/mn.039.pali.bd.htm#pg274\"><i>M.<\/i>\u00a0i. 274-275<\/a>\u00a0<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.039.horn.pts.htm#pg328\">(<i>M.L.S.<\/i>\u00a0i, 328-329).<\/a><\/p>\n<p class=\"lgqt\"><sup>[<a id=\"n25\" href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.horn.pts.htm#fn25\">25<\/a>]<\/sup>\u00a0<i>Cf.<\/i>\u00a0<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/mn\/mn.010.pali.bd.htm#pg56\"><i>M.<\/i>\u00a0i. 56,<\/a>\u00a0and see notes at\u00a0<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.010.horn.pts.htm#pg71\"><i>M.L.S.<\/i>\u00a0i. 71.<\/a><\/p>\n\n\n[ad_2]\n\nNgu\u1ed3n : <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.125.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-8f2e446 elementor-section-full_width elementor-section-content-space-between elementor-section-height-default elementor-section-height-default\" data-id=\"8f2e446\" data-element_type=\"section\">\n\t\t\t\t\t\t<div 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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\u0101ya III. Upari Pa\u1e47\u1e47\u0101sa 3. Su\u00f1\u00f1ata Vagga The Middle Length Sayings III. The Final Fifty Discourses 3.\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-35901","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\/35901","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=35901"}],"version-history":[{"count":6,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35901\/revisions"}],"predecessor-version":[{"id":38636,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35901\/revisions\/38636"}],"wp:attachment":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/media?parent=35901"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/categories?post=35901"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/tags?post=35901"},{"taxonomy":"td_series","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/td_series?post=35901"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}