{"id":35912,"date":"2022-08-22T10:47:59","date_gmt":"2022-08-22T03:47:59","guid":{"rendered":"https:\/\/tamhoc.org\/2022\/08\/22\/sutta-136\/"},"modified":"2022-08-29T01:51:53","modified_gmt":"2022-08-28T18:51:53","slug":"kinh-trung-bo-eng-136-dai-kinh-nghiep-phan-biet-mahakammavibhanga","status":"publish","type":"post","link":"https:\/\/tamhoc.org\/trang-chu\/2022\/08\/22\/kinh-trung-bo-eng-136-dai-kinh-nghiep-phan-biet-mahakammavibhanga\/","title":{"rendered":"Kinh Trung B\u1ed9 ENG  136 \u00d0\u1ea1i Kinh Nghi\u1ec7p Ph\u00e2n Bi\u1ec7t (Mah\u0101kammavibhanga)"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-post\" data-elementor-id=\"35912\" class=\"elementor elementor-35912\">\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-7215fb7 elementor-section-full_width elementor-section-content-space-around elementor-section-height-default elementor-section-height-default\" data-id=\"7215fb7\" 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-db71637\" data-id=\"db71637\" 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-8ccf4e4 elementor-widget elementor-widget-text-editor\" data-id=\"8ccf4e4\" 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=\"29353\" class=\"elementor elementor-29353\">\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-3841028 elementor-section-full_width elementor-section-content-space-evenly elementor-section-height-default elementor-section-height-default\" data-id=\"3841028\" 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-33 elementor-top-column elementor-element elementor-element-4cda7d4\" data-id=\"4cda7d4\" 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-d909715 elementor-widget elementor-widget-theme-site-logo elementor-widget-image\" data-id=\"d909715\" data-element_type=\"widget\" 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-fa9b93d elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"fa9b93d\" 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-5415be6\" data-id=\"5415be6\" 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-dc99607 elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"dc99607\" 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-3b9fb6c\" data-id=\"3b9fb6c\" 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-60ce610 elementor-widget elementor-widget-text-editor\" data-id=\"60ce610\" 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-8e1a992 elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"8e1a992\" 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-615df12\" data-id=\"615df12\" 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-85ea68d elementor-widget elementor-widget-text-editor\" data-id=\"85ea68d\" 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=\"31441\" class=\"elementor elementor-31441\">\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-12c86578 elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"12c86578\" 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-6b6e3aa1\" data-id=\"6b6e3aa1\" 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-5c7eedb1 elementor-widget elementor-widget-toggle\" data-id=\"5c7eedb1\" 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-1551\" class=\"elementor-tab-title\" data-tab=\"1\" role=\"tab\" aria-controls=\"elementor-tab-content-1551\" 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 136.\u00d0\u1ea1i Kinh Nghi\u1ec7p Ph\u00e2n Bi\u1ec7t (Mah\u0101kammavibhanga)<\/a>\n\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<div id=\"elementor-tab-content-1551\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"1\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-1551\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/dai-kinh-nghiep-phan-biet\/\" data-type=\"URL\" data-id=\"https:\/\/tamhoc.org\/2020\/10\/21\/dai-kinh-nghiep-phan-biet\/\">136.\u00d0\u1ea1i Kinh Nghi\u1ec7p Ph\u00e2n Bi\u1ec7t (Mah\u0101kammavibhanga)<\/a><\/li><li>\u00a0<\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/22\/kinh-trung-bo-eng-136-dai-kinh-nghiep-phan-biet-mahakammavibhanga\/\" rel=\"bookmark\">Kinh Trung B\u1ed9 ENG 136 \u00d0\u1ea1i Kinh Nghi\u1ec7p Ph\u00e2n Bi\u1ec7t (Mah\u0101kammavibhanga)<\/a><\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/23\/mn-136-maha-kamma-vibha%e1%b9%85ga-sutta%e1%b9%83\/\" rel=\"bookmark\">MN 136: Mah\u0101 Kamma-Vibha\u1e45ga Sutta\u1e43<\/a><\/li><li class=\"entry-title\"><a href=\"https:\/\/tamhoc.org\/2022\/09\/08\/kinh-trung-bo-ah136-mahakammavibhangasutta-kinh-phan-biet-dai-nghiep-h-171-phan-biet-dai-nghiep-kinh\/\" rel=\"bookmark\">Kinh Trung B\u1ed9 AH136 : Mah\u00e0kammavibhangasutta, Kinh Ph\u00e2n bi\u1ec7t \u0111\u1ea1i nghi\u1ec7p. -H.171 Ph\u00e2n bi\u1ec7t \u0111\u1ea1i nghi\u1ec7p 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-1552\" class=\"elementor-tab-title\" data-tab=\"2\" role=\"tab\" aria-controls=\"elementor-tab-content-1552\" 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-1552\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"2\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-1552\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/dai-kinh-nghiep-phan-biet\/#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-136-dai-nghiep-phan-biet\/\" rel=\"bookmark\">To\u00e1t y\u1ebfu Trung b\u1ed9 136 : \u00d0\u1ea1i nghi\u1ec7p ph\u00e2n bi\u1ec7t<\/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 136.\\u00d0\\u1ea1i Kinh Nghi\\u1ec7p Ph\\u00e2n Bi\\u1ec7t (Mah\\u0101kammavibhanga)\",\"acceptedAnswer\":{\"@type\":\"Answer\",\"text\":\"<ul><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/21\\\/dai-kinh-nghiep-phan-biet\\\/\\\" data-type=\\\"URL\\\" data-id=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/21\\\/dai-kinh-nghiep-phan-biet\\\/\\\">136.\\u00d0\\u1ea1i Kinh Nghi\\u1ec7p Ph\\u00e2n Bi\\u1ec7t (Mah\\u0101kammavibhanga)<\\\/a><\\\/li><li>\\u00a0<\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/22\\\/kinh-trung-bo-eng-136-dai-kinh-nghiep-phan-biet-mahakammavibhanga\\\/\\\" rel=\\\"bookmark\\\">Kinh Trung B\\u1ed9 ENG 136 \\u00d0\\u1ea1i Kinh Nghi\\u1ec7p Ph\\u00e2n Bi\\u1ec7t (Mah\\u0101kammavibhanga)<\\\/a><\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/23\\\/mn-136-maha-kamma-vibha%e1%b9%85ga-sutta%e1%b9%83\\\/\\\" rel=\\\"bookmark\\\">MN 136: Mah\\u0101 Kamma-Vibha\\u1e45ga Sutta\\u1e43<\\\/a><\\\/li><li class=\\\"entry-title\\\"><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/09\\\/08\\\/kinh-trung-bo-ah136-mahakammavibhangasutta-kinh-phan-biet-dai-nghiep-h-171-phan-biet-dai-nghiep-kinh\\\/\\\" rel=\\\"bookmark\\\">Kinh Trung B\\u1ed9 AH136 : Mah\\u00e0kammavibhangasutta, Kinh Ph\\u00e2n bi\\u1ec7t \\u0111\\u1ea1i nghi\\u1ec7p. -H.171 Ph\\u00e2n bi\\u1ec7t \\u0111\\u1ea1i nghi\\u1ec7p 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\\\/dai-kinh-nghiep-phan-biet\\\/#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-136-dai-nghiep-phan-biet\\\/\\\" rel=\\\"bookmark\\\">To\\u00e1t y\\u1ebfu Trung b\\u1ed9 136 : \\u00d0\\u1ea1i nghi\\u1ec7p ph\\u00e2n bi\\u1ec7t<\\\/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-8156eac\" data-id=\"8156eac\" 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-3baef7b elementor-widget elementor-widget-text-editor\" data-id=\"3baef7b\" 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\/>4. Vibha\u1e45ga Vagga<\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\">The Middle Length Sayings<br\/>III. The Final Fifty Discourses<br\/>4. The Division on Analysis<\/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#p136\">Sutta 136<\/a><\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\">Mah\u0101 Kamma-Vibha\u1e45ga 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=\"pg254\"><span class=\"f2 g\"><b>[254]<\/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.136.pali.bd.htm#p1\">1<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/chlm\/mn\/mn.136.chlm.sbb.htm#p1\">chlm<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/ati\/mn\/mn.136.than.ati.htm#p1\">than<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/ati\/mn\/mn.136a.than.ati.htm#p1\">than.2<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/ati\/mn\/mn.136.nymo.ati.htm#p1\">nymo<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/mnl\/mn\/mn.136.upal.mnl.htm#p1\">upal<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/bd\/mn\/mn.136.olds.bd.htm#p1\">olds<\/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 near <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/appendixes\/buddhas_india\/buddhas_india.htm#rajagaha\">R\u0101jagaha<\/a><br\/>in the Bamboo Grove at the squirrels&#8217; feeding place.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Now at that time the venerable Samiddhi<span class=\"f1\"><sup>[<a id=\"fn2\" href=\"#n2\">2<\/a>]<\/sup><\/span><br\/>was staying in a little forest hut.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the wanderer Potali&#8217;s son,<br\/>who was always pacing up and down,<br\/>always roaming about on foot,<br\/>approached the venerable Samiddhi;<br\/>having approached,<br\/>he exchanged greetings with the venerable Samiddhi,<br\/>and having conversed in a friendly and courteous way<br\/>he sat down at a respectful distance.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As he was sitting down at a respectful distance,<br\/>the wanderer Potali&#8217;s son<br\/>spoke thus to the venerable Samiddhi:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Reverend Samiddhi,<br\/>from the recluse Gotama&#8217;s own mouth<br\/>have I heard,<br\/>from his own mouth<br\/>have I learnt<br\/>that deed of body is foolish,<span class=\"f1\"><sup>[<a id=\"fn3\" href=\"#n3\">3<\/a>]<\/sup><\/span><br\/>deed of speech is foolish,<br\/>only deed of mind is truth;<span class=\"f1\"><sup>[<a id=\"fn4\" href=\"#n4\">4<\/a>]<\/sup><\/span><br\/>and that there is that attainment<br\/>on attaining which<br\/>one experiences nothing.&#8221;<span class=\"f1\"><sup>[<a id=\"fn5\" href=\"#n5\">5<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Do not, friend Potali&#8217;s son,<br\/>speak thus;<br\/>do not, friend Potali&#8217;s son,<br\/>speak thus.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Do not misrepresent the Lord;<br\/>for neither is misrepresentation of the Lord good<br\/>nor would the Lord speak thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Deed of body is foolish,<br\/>deed of speech is foolish,<br\/>only deed of mind is truth;<br\/>and that there is that attainment<br\/>on attaining which<br\/>one experiences nothing.'&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;How long have you been gone forth, reverend Samiddhi?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Not long, friend, three years.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pg255\"><span class=\"f2 g\"><b>[255]<\/b><\/span><\/a> &#8220;Now, why should we speak to monks who are Elders<br\/>when even a newly ordained monk<br\/>thinks that the Teacher should be defended thus?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Reverend Samiddhi,<br\/>when one has intentionally done a deed<br\/>by body,<br\/>speech<br\/>or thought,<br\/>what does one experience?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;When one has intentionally done a deed<br\/>by body,<br\/>speech<br\/>or thought,<br\/>friend Potali&#8217;s son,<br\/>one experiences anguish.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the wanderer Potali&#8217;s son,<br\/>neither rejoicing in<br\/>nor protesting against<br\/>what the venerable Samiddhi had said,<br\/>rose from his seat and departed<br\/>without rejoicing,<br\/>without protesting.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Not long after the wanderer Potali&#8217;s son had departed,<br\/>the venerable Samiddhi approached the venerable \u0100nanda;<br\/>having approached,<br\/>he exchanged greetings with the venerable \u0100nanda,<br\/>and having conversed in a friendly and courteous way,<br\/>he sat down at a respectful distance.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As he was sitting down at a respectful distance,<br\/>the venerable Samiddhi told the venerable \u0100nanda<br\/>the whole of the conversation he had had with the wanderer Potali&#8217;s son<br\/>as far as it had gone.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When this had been said,<br\/>the venerable \u0100nanda<br\/>spoke thus to the venerable Samiddhi:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;This, reverend Samiddhi,<br\/>is a subject of conversation<br\/>that should be told to the Lord.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Wait, reverend Samiddhi,<br\/>until we can approach the Lord;<br\/>when we have approached the Lord<br\/>we should tell him this matter;<br\/>as the Lord explains it to us,<br\/>so should we remember it.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Yes, your reverence,&#8221;<br\/>the venerable Samiddhi answered the venerable \u0100nanda in assent.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the venerable \u0100nanda<br\/>and the venerable Samiddhi<br\/>approached the Lord;<br\/>having approached and greeted the Lord,<br\/>they sat down at a respectful distance.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As he was sitting down at a respectful distance,<br\/>the venerable \u0100nanda<br\/>told the Lord<br\/>the whole of the conversation the venerable Samiddhi had had<br\/>with the wanderer Potali&#8217;s son<br\/>as far as it had gone.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When this had been said<br\/>the Lord spoke thus to the venerable \u0100nanda:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But I, \u0100nanda,<br\/>do not even recognise the wanderer Potali&#8217;s son&#8217;s premise,<br\/>how then (can I recognise) a conversation like this?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The question of the wanderer Potali&#8217;s son<br\/>was given a one-sided answer<br\/>by the foolish man Samiddhi<br\/>(although) it needed a discriminating explanation.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When this had been said<br\/>the venerable Ud\u0101yin<span class=\"f1\"><sup>[<a id=\"fn6\" href=\"#n6\">6<\/a>]<\/sup><\/span><br\/>spoke thus to the Lord:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But if this, revered sir,<br\/>were the meaning of what the <a id=\"pg256\"><span class=\"f2 g\"><b>[256]<\/b><\/span><\/a> venerable Samiddhi said,<br\/>(then) whatever one experiences is anguish.&#8221;<span class=\"f1\"><sup>[<a id=\"fn7\" href=\"#n7\">7<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the Lord addressed the venerable \u0100nanda, saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Now, do you, \u0100nanda, see<br\/>this foolish man Ud\u0101yin&#8217;s (wrong) approach?<span class=\"f1\"><sup>[<a id=\"fn8\" href=\"#n8\">8<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">I, \u0100nanda, knew that this foolish man Ud\u0101yin,<br\/>opening up (this question) now,<br\/>would open it up to no purpose.<span class=\"f1\"><sup>[<a id=\"fn9\" href=\"#n9\">9<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">\u0100nanda, the wanderer Potali&#8217;s son<br\/>really asked about the three feelings.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If,<span class=\"f1\"><sup>[<a id=\"fn10\" href=\"#n10\">10<\/a>]<\/sup><\/span> \u0100nanda, this foolish man Samiddhi<br\/>had explained thus<br\/>when he was questioned thus<br\/>by the wanderer Potali&#8217;s son:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;When, friend Potali&#8217;s son,<br\/>one has intentionally done a deed<br\/>by body,<br\/>speech<br\/>or thought<br\/>for experiencing pleasure<br\/>he experiences pleasure;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;When, friend Potali&#8217;s son,<br\/>one has intentionally done a deed<br\/>by body,<br\/>speech<br\/>or thought<br\/>for experiencing pain<br\/>he experiences pain;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;When, friend Potali&#8217;s son,<br\/>one has intentionally done a deed<br\/>by body,<br\/>speech<br\/>or thought<br\/>for experiencing neither pain nor pleasure<br\/>he experiences neither pain nor pleasure;&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">explaining thus, \u0100nanda,<br\/>the foolish man Samiddhi<br\/>would have explained properly<br\/>to the wanderer Potali&#8217;s son.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And moreover, \u0100nanda,<br\/>there are foolish and inexperienced wanderers<br\/>who are members of other sects<br\/>who would find out about the Tath\u0101\u0101gata&#8217;s<br\/>great analysis of deeds<span class=\"f1\"><sup>[<a id=\"fn11\" href=\"#n11\">11<\/a>]<\/sup><\/span><br\/>if you, \u0100nanda, would listen<br\/>while the Tath\u0101gata is classifying<span class=\"f1\"><sup>[<a id=\"fn12\" href=\"#n12\">12<\/a>]<\/sup><\/span><br\/>the great analysis of deeds.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is the time for this, Lord,<br\/>it is the time for this, Well-farer,<br\/>that the Lord should classify<br\/>the great analysis of deeds.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When the monks have heard the Lord,<br\/>they will remember.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Well then, \u0100nanda,<br\/>listen,<br\/>attend carefully,<br\/>and I will speak.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pg257\"><span class=\"f2 g\"><b>[257]<\/b><\/span><\/a> &#8220;Yes, revered sir,&#8221;<br\/>the venerable \u0100nanda answered the Lord in assent.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The Lord spoke thus:<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<hr class=\"hrctr\"\/>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;There are these four (types of) persons, \u0100nanda,<br\/>existing in the world.<span class=\"f1\"><sup>[<a id=\"fn13\" href=\"#n13\">13<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">What four?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Some individual here, \u0100nanda,<br\/>is one who makes onslaught on creatures,<br\/>takes what has not been given,<br\/>wrongly enjoys pleasures of the senses,<br\/>is a liar,<br\/>of slanderous speech,<br\/>of harsh speech,<br\/>a gossip,<br\/>covetous,<br\/>malevolent in mind,<br\/>and of false view.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">At the breaking up of the body after dying<br\/>he arises in the sorrowful ways,<br\/>a bad bourn,<br\/>the Downfall,<br\/>Niraya Hell.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Some individual here, \u0100nanda,<br\/>is one who makes onslaught on creatures,<br\/>takes what has not been given,<br\/>wrongly enjoys pleasures of the senses,<br\/>is a liar,<br\/>of slanderous speech,<br\/>of harsh speech,<br\/>a gossip,<br\/>covetous,<br\/>malevolent in mind,<br\/>and of false view.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">At the breaking up of the body after dying<br\/>he arises in a good bourn,<br\/>a heaven world.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But some individual here, \u0100nanda,<br\/>refrains from onslaught on creatures,<br\/>refrains from taking what has not been given,<br\/>refrains from wrong enjoyment of the sense-pleasures,<br\/>refrains from lying,<br\/>refrains from slanderous speech,<br\/>refrains from harsh speech,<br\/>refrains from gossip,<br\/>is not covetous,<br\/>not malevolent in mind,<br\/>and is of right view.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">At the breaking up of the body after dying<br\/>he arises in a good bourn,<br\/>a heaven world.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Some individual here, \u0100nanda,<br\/>refrains from onslaught on creatures,<br\/>refrains from taking what has not been given,<br\/>refrains from wrong enjoyment of the sense-pleasures,<br\/>refrains from lying,<br\/>refrains from slanderous speech,<br\/>refrains from harsh speech,<br\/>refrains from gossip,<br\/>is not covetous,<br\/>not malevolent in mind,<br\/>and is of right view.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">At the breaking up of the body after dying<br\/>he arises in the sorrowful ways,<br\/>a bad bourn,<br\/>the Downfall,<br\/>Niraya Hell.<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<hr class=\"hrctr\"\/>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This is a case,<span class=\"f1\"><sup>[<a id=\"fn14\" href=\"#n14\">14<\/a>]<\/sup><\/span> \u0100nanda,<br\/>where some recluse or brahman,<br\/>as a result of ardour,<br\/>as a result of striving,<br\/>as a result of application,<br\/>as a result of diligence,<br\/>as a result of right mental work,<span class=\"f1\"><sup>[<a id=\"fn15\" href=\"#n15\">15<\/a>]<\/sup><\/span><br\/>attains such concentration of mind<br\/>that while the mind is concentrated<br\/>he sees with the purified deva-like vision<br\/>surpassing that of men<br\/>some individual here<br\/>who made onslaught on creatures,<br\/>took what had not been given,<br\/>wrongly enjoyed sense-pleasures,<br\/>was a liar,<br\/>of slanderous speech,<br\/>of harsh speech,<br\/>a gossip,<br\/>covetous,<br\/>malevolent in mind,<br\/>and of false view &#8211;<br\/>and he sees that<br\/>at the breaking up of the body after dying<br\/>he has arisen in the sorrowful ways,<br\/>a bad bourn,<br\/>the Downfall,<br\/>Niraya Hell.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He speaks thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Indeed there are evil deeds,<br\/>there is <a id=\"pg258\"><span class=\"f2 g\"><b>[258]<\/b><\/span><\/a> fruition of wrong faring.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And the individual I saw here<br\/>making onslaught on creatures,<br\/>taking what had not been given,<br\/>wrongly enjoying sense-pleasures,<br\/>a liar,<br\/>of slanderous speech,<br\/>of harsh speech,<br\/>a gossip,<br\/>covetous,<br\/>malevolent in mind,<br\/>and of false view &#8211;<br\/>I now see<br\/>at the breaking up of the body after dying<br\/>arisen in the sorrowful way,<br\/>a bad bourn,<br\/>the Downfall,<br\/>Niraya Hell.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He speaks thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Indeed everyone who makes onslaught on creatures,<br\/>takes what has not been given,<br\/>wrongly enjoys sense-pleasures,<br\/>is a liar,<br\/>of slanderous speech,<br\/>of harsh speech,<br\/>a gossip,<br\/>covetous,<br\/>malevolent in mind,<br\/>and of false view,<br\/>at the breaking up of the body after dying<br\/>arises in the sorrowful ways,<br\/>a bad bourn,<br\/>the Downfall,<br\/>Niraya Hell.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Those who know thus<br\/>know rightly.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">False is the knowledge<br\/>of those that know otherwise.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In this way<br\/>he obstinately holds to<br\/>and adheres to<span class=\"f1\"><sup>[<a id=\"fn16\" href=\"#n16\">16<\/a>]<\/sup><\/span><br\/>that which he has known by himself,<br\/>seen by himself,<br\/>discerned by himself as<br\/>&#8216;This alone is the truth,<br\/>all else is falsehood.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But there is this case, \u0100nanda,<br\/>when some recluse or brahman,<br\/>as a result of ardour,<br\/>as a result of striving,<br\/>as a result of application,<br\/>as a result of diligence,<br\/>as a result of right mental work,<br\/>attains such concentration of mind<br\/>that while the mind is concentrated<br\/>he sees with the purified deva-like vision<br\/>surpassing that of men<br\/>some individual here<br\/>who made onslaught on creatures,<br\/>took what had not been given,<br\/>wrongly enjoyed sense-pleasures,<br\/>was a liar,<br\/>of slanderous speech,<br\/>of harsh speech,<br\/>a gossip,<br\/>covetous,<br\/>malevolent in mind,<br\/>and of false view &#8211;<br\/>and he sees that<br\/>at the breaking up of the body after dying<br\/>he has arisen in a good bourn,<br\/>a heaven world.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He speaks thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Indeed there are no evil deeds,<br\/>no fruition of wrong faring.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And the individual I saw here<br\/>making onslaught on creatures,<br\/>taking what had not been given,<br\/>wrongly enjoying sense-pleasures,<br\/>a liar,<br\/>of slanderous speech,<br\/>of harsh speech,<br\/>a gossip,<br\/>covetous,<br\/>malevolent in mind,<br\/>and of false view &#8211;<br\/>I now see<br\/>at the breaking up of the body after dying<br\/>arisen in a good bourn,<br\/>a heaven world.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He speaks thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Indeed everyone who makes onslaught on creatures,<br\/>takes what has not been given,<br\/>wrongly enjoys sense-pleasures,<br\/>is a liar,<br\/>of slanderous speech,<br\/>of harsh speech,<br\/>a gossip,<br\/>covetous,<br\/>malevolent in mind,<br\/>and of false view,<br\/>at the breaking up of the body after dying<br\/>arises in a good bourn,<br\/>a heaven world.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Those who know thus<br\/>know rightly.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">False is the knowledge<br\/>of those that know otherwise.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In this way he obstinately holds to<br\/>and adheres to<br\/>that which he has known,<br\/>seen and discerned by himself as<br\/>&#8216;This alone is the truth,<br\/>all else is falsehood.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This is a case, \u0100nanda, where some recluse or brahman,<br\/>as a result of ardour,<br\/>as a result of striving,<br\/>as a result of application,<br\/>as a result of diligence,<br\/>as a result of right mental work,<br\/>attains such concentration of mind<br\/>that while the mind is concentrated<br\/>he sees with the purified deva-like vision<br\/>surpassing that of men<br\/>some individual here<br\/>who was restrained from making onslaught on creatures,<br\/>restrained from taking what had not been given,<br\/>from wrong enjoyment of sense-pleasures,<br\/>from lying,<br\/>from slanderous speech,<br\/>harsh speech,<br\/>gossipping,<br\/>who was not covetous,<br\/>who was benevolent in mind<br\/>and of right view,<br\/>and sees that at the breaking up of the body after dying<br\/>he has arisen in a good bourn,<br\/>a heaven world.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He speaks thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Indeed there are lovely deeds;<br\/>there is fruition of right faring.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And the individual that I saw here<br\/>who was restrained from making onslaught on creatures,<br\/>restrained from taking what had not been given,<br\/>from wrong enjoyment of sense-pleasures,<br\/>from lying,<br\/>from slanderous speech,<br\/>harsh speech,<br\/>gossipping,<br\/>who was not covetous,<br\/>who was benevolent in mind<br\/>and of right view,<br\/>I now see at <a id=\"pg259\"><span class=\"f2 g\"><b>[259]<\/b><\/span><\/a> the breaking up of the body after dying<br\/>arisen in a good bourn,<br\/>a heaven world.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He speaks thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Indeed everyone who is restrained from making onslaught on creatures,<br\/>restrained from taking what had not been given,<br\/>from wrong enjoyment of sense-pleasures,<br\/>from lying,<br\/>from slanderous speech,<br\/>harsh speech,<br\/>gossipping,<br\/>who was not covetous,<br\/>who was benevolent in mind<br\/>and of right view,<br\/>at the breaking up of the body after dying<br\/>arises in a good bourn,<br\/>a heaven world.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Those who know thus<br\/>know rightly.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">False is the knowledge<br\/>of those that know otherwise.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In this way he obstinately holds to<br\/>and adheres to<br\/>that which he has known,<br\/>seen and discerned by himself as<br\/>&#8216;This alone is the truth,<br\/>all else is falsehood.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But there is this case, \u0100nanda,<br\/>when some recluse or brahman,<br\/>as a result of ardour,<br\/>as a result of striving,<br\/>as a result of application,<br\/>as a result of diligence,<br\/>as a result of right mental work,<br\/>attains such concentration of mind<br\/>that while the mind is concentrated<br\/>he sees with the purified deva-like vision<br\/>surpassing that of men<br\/>some individual here<br\/>who was restrained from making onslaught on creatures,<br\/>restrained from taking what had not been given,<br\/>from wrong enjoyment of sense-pleasures,<br\/>from lying,<br\/>from slanderous speech,<br\/>harsh speech,<br\/>gossipping,<br\/>who was not covetous,<br\/>who was benevolent in mind<br\/>and of right view,<br\/>and sees that at the breaking up of the body after dying<br\/>he has arisen in the sorrowful ways,<br\/>a bad bourn,<br\/>the Downfall,<br\/>Niraya Hell.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He speaks thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Indeed there are no lovely deeds,<br\/>there is no fruition of right faring.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And the individual that I saw here<br\/>restrained from making onslaught on creatures,<br\/>restrained from taking what had not been given,<br\/>from wrong enjoyment of sense-pleasures,<br\/>from lying,<br\/>from slanderous speech,<br\/>harsh speech,<br\/>gossipping,<br\/>who was not covetous,<br\/>who was benevolent in mind<br\/>and of right view,<br\/>I now see at the breaking up of the body after dying<br\/>arisen in the sorrowful ways,<br\/>a bad bourn,<br\/>the Downfall,<br\/>Niraya Hell.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He speaks thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Indeed everyone who is restrained from making onslaught on creatures,<br\/>restrained from taking what had not been given,<br\/>from wrong enjoyment of sense-pleasures,<br\/>from lying,<br\/>from slanderous speech,<br\/>harsh speech,<br\/>gossipping,<br\/>who was not covetous,<br\/>who was benevolent in mind<br\/>and of right view,<br\/>at the breaking up of the body after dying<br\/>arises in the sorrowful ways,<br\/>a bad bourn,<br\/>the Downfall,<br\/>Niraya Hell.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Those who know thus<br\/>know rightly.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">False is the knowledge<br\/>of those that know otherwise.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In this way he obstinately holds to<br\/>and adheres to<br\/>that which he has known,<br\/>seen and discerned by himself as<br\/>&#8216;This alone is the truth,<br\/>all else is falsehood.&#8217;<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<hr class=\"hrctr\"\/>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, \u0100nanda,<br\/>whatever recluse or brahman speaks thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Indeed there are evil deeds,<br\/>there is fruition of wrong faring&#8217; &#8211;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">this I allow to him.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And if he speaks thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;The individual that I saw here,<br\/>taking what had not been given,<br\/>wrongly enjoying sense-pleasures,<br\/>a liar,<br\/>of slanderous speech,<br\/>of harsh speech,<br\/>a gossip,<br\/>covetous,<br\/>malevolent in mind,<br\/>and of false view &#8211;<br\/>I now see<br\/>at the breaking up of the body after dying<br\/>arisen in a good bourn,<br\/>a heaven world.&#8217; &#8211;<br\/>this too I allow to him.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But if he speaks thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Everyone who makes onslaught on creatures,<br\/>takes what has not been given,<br\/>wrongly enjoys sense-pleasures,<br\/>is a liar,<br\/>of slanderous speech,<br\/>of harsh speech,<br\/>a gossip,<br\/>covetous,<br\/>malevolent in mind,<br\/>and of false view,<br\/>at the breaking up of the body after dying<br\/>arises in the sorrowful ways,<br\/>a bad bourn,<br\/>the Downfall,<br\/>Niraya Hell&#8217; &#8211;<br\/>this I do not allow to him.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And if he speaks thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Those who know thus<br\/>know rightly.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">False is the knowledge<\/p>\n\n\t\t\t\t\t<p class=\"f4\">of those that know otherwise&#8217; &#8211;<br\/>neither do I allow this to him.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And whoever obstinately holds to<br\/>and adheres to<br\/>that which he has known by himself,<br\/>seen by himself,<br\/>discerned by himself as<br\/>&#8216;This alone is the truth,<br\/>all else is falsehood &#8216; &#8211;<br\/>neither do I allow this to him.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What is the cause of this?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The <a id=\"pg260\"><span class=\"f2 g\"><b>[260]<\/b><\/span><\/a> Tath\u0101\u0101gata&#8217;s knowledge<br\/>of the great analysis of deeds<br\/>is otherwise, \u0100nanda.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, \u0100nanda,<br\/>whatever recluse or brahman speaks thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Indeed there are no evil deeds,<br\/>there is no fruition of wrong faring&#8217; &#8211;<br\/>this I do not allow to him.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And if he speaks thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The individual I saw here<br\/>making onslaught on creatures,<br\/>taking what had not been given,<br\/>wrongly enjoying sense-pleasures,<br\/>a liar,<br\/>of slanderous speech,<br\/>of harsh speech,<br\/>a gossip,<br\/>covetous,<br\/>malevolent in mind,<br\/>and of false view &#8211;<br\/>I now see<br\/>at the breaking up of the body after dying<br\/>arisen in a good bourn,<br\/>a heaven world &#8211;<br\/>this I allow to him.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But if he speaks thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Everyone who makes onslaught on creatures,<br\/>takes what has not been given,<br\/>wrongly enjoys sense-pleasures,<br\/>is a liar,<br\/>of slanderous speech,<br\/>of harsh speech,<br\/>a gossip,<br\/>covetous,<br\/>malevolent in mind,<br\/>and of false view,<br\/>at the breaking up of the body after dying<br\/>arises in a good bourn,<br\/>a heaven world &#8211;<br\/>this I do not allow to him.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Those who know thus<br\/>know rightly.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">False is the knowledge<br\/>of those that know otherwise.&#8217; &#8211;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">neither do I allow this to him.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And whoever obstinately holds to<br\/>and adheres to<br\/>that which he has known by himself,<br\/>seen by himself,<br\/>discerned by himself as<br\/>&#8216;This alone is the truth,<br\/>all else is falsehood &#8216; &#8211;<br\/>neither do I allow this to him.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What is the cause of this?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The Tath\u0101\u0101gata&#8217;s knowledge<br\/>of the great analysis of deeds<br\/>is otherwise, \u0100nanda.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, \u0100nanda,<br\/>whatever recluse or brahman speaks thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Indeed there are lovely deeds,<br\/>there is fruition of right faring&#8217; &#8211;<br\/>I allow this to him.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And if he speaks thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And the individual that I saw here<br\/>who was restrained from making onslaught on creatures,<br\/>restrained from taking what had not been given,<br\/>from wrong enjoyment of sense-pleasures,<br\/>from lying,<br\/>from slanderous speech,<br\/>harsh speech,<br\/>gossipping,<br\/>who was not covetous,<br\/>who was benevolent in mind<br\/>and of right view,<br\/>I now see at the breaking up of the body after dying<br\/>arisen in a good bourn,<br\/>a heaven world.&#8217; &#8211;<br\/>this too I allow to him.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But if he speaks thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Everyone who is restrained from making onslaught on creatures,<br\/>restrained from taking what had not been given,<br\/>from wrong enjoyment of sense-pleasures,<br\/>from lying,<br\/>from slanderous speech,<br\/>harsh speech,<br\/>gossipping,<br\/>who was not covetous,<br\/>who was benevolent in mind<br\/>and of right view,<br\/>at the breaking up of the body after dying<br\/>arises in a good bourn,<br\/>a heaven world.&#8217; &#8211;<br\/>this I do not allow to him.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And if he speaks thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Those who know thus<br\/>know rightly.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">False is the knowledge<br\/>of those that know otherwise.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">-neither do I allow this to him.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And whoever obstinately holds to<br\/>and adheres to<br\/>that which he has known by himself,<br\/>seen by himself,<br\/>discerned by himself as<br\/>&#8216;This alone is the truth,<br\/>all else is falsehood &#8216; &#8211;<br\/>neither do I allow this to him.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What is the cause of this?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The Tath\u0101\u0101gata&#8217;s knowledge<br\/>of the great analysis of deeds<br\/>is otherwise, \u0100nanda.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, \u0100nanda,<br\/>whatever recluse or brahman speaks thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Indeed there are no lovely deeds,<br\/>there is no fruition of right faring&#8217; &#8211;<br\/>this I do not allow to him.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But if he speaks thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;The individual that I saw here<br\/>restrained from making onslaught on <a id=\"pg261\"><span class=\"f2 g\"><b>[261]<\/b><\/span><\/a> creatures,<br\/>restrained from taking what had not been given,<br\/>from wrong enjoyment of sense-pleasures,<br\/>from lying,<br\/>from slanderous speech,<br\/>harsh speech,<br\/>gossipping,<br\/>who was not covetous,<br\/>who was benevolent in mind<br\/>and of right view,<br\/>I now see at the breaking up of the body after dying<br\/>arisen in the sorrowful ways,<br\/>a bad bourn,<br\/>the Downfall,<br\/>Niraya Hell.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">-this I allow to him.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But if he speaks thus: <\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Everyone who is restrained from making onslaught on creatures,<br\/>restrained from taking what had not been given,<br\/>from wrong enjoyment of sense-pleasures,<br\/>from lying,<br\/>from slanderous speech,<br\/>harsh speech,<br\/>gossipping,<br\/>who was not covetous,<br\/>who was benevolent in mind<br\/>and of right view,<br\/>at the breaking up of the body after dying<br\/>arises in the sorrowful ways,<br\/>a bad bourn,<br\/>the Downfall,<br\/>Niraya Hell. &#8211;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">this I do not allow to him.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And if he speaks thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Those who know thus<br\/>know rightly.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">False is the knowledge<br\/>of those that know otherwise.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">-neither do I allow this to him.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And whoever obstinately holds to<br\/>and adheres to<br\/>that which he has known by himself,<br\/>seen by himself,<br\/>discerned by himself as<br\/>&#8216;This alone is the truth,<br\/>all else is falsehood &#8216; &#8211;<br\/>neither do I allow this to him.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What is the cause of this?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The Tath\u0101\u0101gata&#8217;s knowledge<br\/>of the great analysis of deeds<br\/>is otherwise, \u0100nanda.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, \u0100nanda,<br\/>whatever individual there is<br\/>who makes onslaught on creatures,<br\/>takes what has not been given,<br\/>wrongly enjoys sense-pleasures,<br\/>is a liar,<br\/>of slanderous speech,<br\/>of harsh speech,<br\/>a gossip,<br\/>covetous,<br\/>malevolent in mind,<br\/>and of false view<br\/>at the breaking up of the body after dying<br\/>arises in the sorrowful ways,<br\/>a bad bourn,<br\/>the Downfall,<br\/>Niraya Hell &#8211;<br\/>either an evil deed to be experienced as anguish<br\/>was done by him earlier,<br\/>or an evil deed to be experienced as anguish<br\/>was done by him later,<br\/>or at the time of dying<br\/>a false view was adopted<br\/>and firmly held by him;<br\/>because of this,<br\/>at the breaking up of the body after dying<br\/>he arises in the sorrowful ways,<br\/>a bad bourn,<br\/>the Downfall,<br\/>Niraya Hell.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And he who made onslaught on creatures here,<br\/>took what had not been given,<br\/>wrongly enjoyed sense-pleasures,<br\/>was a liar,<br\/>of slanderous speech,<br\/>of harsh speech,<br\/>a gossip,<br\/>covetous,<br\/>malevolent in mind,<br\/>and was of false view<br\/>undergoes its fruition<br\/>which arises here and now<br\/>or in another mode.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, \u0100nanda, whatever individual there is who makes onslaught on creatures,<br\/>takes what has not been given,<br\/>wrongly enjoys sense-pleasures,<br\/>is a liar,<br\/>of slanderous speech,<br\/>of harsh speech,<br\/>a gossip,<br\/>covetous,<br\/>malevolent in mind,<br\/>and of false view<br\/>at the breaking up of the body after dying<br\/>arises in a good bourn,<br\/>a heaven world &#8211;<br\/>either a lovely deed to be experienced as happiness<br\/>was done by him earlier,<br\/>or a lovely deed to be experienced as happiness<br\/>was done by him later,<br\/>or at the time of dying<br\/>a right view was adopted<br\/>and firmly held by him;<br\/>because of this,<br\/>at the breaking up of the body after dying<br\/>he arises in a good bourn,<br\/>a heaven world.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If he<span class=\"f1\"><sup>[<a id=\"fn17\" href=\"#n17\">17<\/a>]<\/sup><\/span> made onslaught on creatures here,<br\/>took what had not been given,<br\/>wrongly enjoyed sense-pleasures,<br\/>was a liar,<br\/>of slanderous speech,<br\/>of harsh speech,<br\/>a gossip,<br\/>covetous,<br\/>malevolent in mind,<br\/>and was of false view<br\/>he undergoes its fruition<br\/>which arises here and now<br\/>or in another mode.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, \u0100nanda, whatever individual there is who is restrained <a id=\"pg262\"><span class=\"f2 g\"><b>[262]<\/b><\/span><\/a> from making onslaught on creatures,<br\/>is restrained from taking what has not been given,<br\/>from wrong enjoyment of sense-pleasures,<br\/>from lying,<br\/>from slanderous speech,<br\/>harsh speech,<br\/>gossipping,<br\/>who was not covetous,<br\/>who was benevolent in mind<br\/>and of right view<br\/>and who, at the breaking up of the body after dying,<br\/>arises in a good bourn,<br\/>a heaven world &#8211;<br\/>either a lovely deed to be experienced as happiness<br\/>was done by him earlier,<br\/>or a lovely deed to be experienced as happiness<br\/>was done by him later,<br\/>or at the time of dying<br\/>a right view was adopted<br\/>and firmly held by him;<br\/>because of this,<br\/>on the breaking up of the body after dying<br\/>he arises in a good bourn,<br\/>a heaven world.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And he who was restrained from making onslaught on creatures here,<br\/>is restrained from taking what has not been given,<br\/>from wrong enjoyment of sense-pleasures,<br\/>from lying,<br\/>from slanderous speech,<br\/>harsh speech,<br\/>gossipping,<br\/>who is not covetous,<br\/>who is benevolent in mind<br\/>and of right view<br\/>undergoes its fruition<br\/>which arises either here and now<br\/>or in another mode.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, \u0100nanda, whatever individual there is<br\/>who is restrained from making onslaught on creatures,<br\/>is restrained from taking what has not been given,<br\/>from wrong enjoyment of sense-pleasures,<br\/>from lying,<br\/>from slanderous speech,<br\/>harsh speech,<br\/>gossipping,<br\/>who was not covetous,<br\/>who was benevolent in mind<br\/>and of right view<br\/>and who, at the breaking up of the body after dying,<br\/>arises in the sorrowful ways,<br\/>a bad bourn,<br\/>the Downfall,<br\/>Niraya Hell &#8211;<br\/>either an evil deed to be experienced as anguish<br\/>was done by him earlier,<br\/>or an evil deed to be experienced as anguish<br\/>was done by him later,<br\/>or at the time of dying<br\/>a false view was adopted<br\/>and firmly held by him;<br\/>because of this,<br\/>on the breaking up of the body after dying<br\/>he arises in the sorrowful ways,<br\/>a bad bourn,<br\/>the Downfall,<br\/>Niraya Hell.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And he who was restrained from making onslaught on creatures here,<br\/>is restrained from taking what has not been given,<br\/>from wrong enjoyment of sense-pleasures,<br\/>from lying,<br\/>from slanderous speech,<br\/>harsh speech,<br\/>gossipping,<br\/>who is not covetous,<br\/>who is benevolent in mind<br\/>and of right view<br\/>undergoes its fruition<br\/>which arises either here and now<br\/>or in another mode.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So, \u0100nanda,<br\/>there is the deed that is inoperative,<span class=\"f1\"><sup>[<a id=\"fn18\" href=\"#n18\">18<\/a>]<\/sup><\/span><br\/>apparently inoperative;<span class=\"f1\"><sup>[<a id=\"fn19\" href=\"#n19\">19<\/a>]<\/sup><\/span><br\/>there is the deed that is inoperative,<br\/>apparently operative;<br\/>there is the deed that is both operative<br\/>and apparently operative;<br\/>there is the deed that is operative,<br\/>apparently inoperative.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus spoke the Lord.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Delighted, the venerable \u0100nanda rejoiced in what the Lord had said.<\/p>\n\n\t\t\t\t\t<p class=\"f4 cre\">Discourse on the Greater Analysis of Deeds:<br\/>The Sixth<\/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> Because the word <i>mah\u0101-kamma-vibha\u1e45ga<\/i> occurs in this Discourse the prefix <i>mah\u0101<\/i> must be taken to qualify <i>kamma-vibha\u1e45ga<\/i> and not <i>sutta;<\/i> see <i>M.L.S.,<\/i> vol. i, Intr. p. xiii.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n2\" href=\"#fn2\">2<\/a>]<\/sup> Mentioned in <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/mn\/idx_majjhima_nikaya_3.htm#p133\"><i>M.<\/i> Sta. 133.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n3\" href=\"#fn3\">3<\/a>]<\/sup> <i>mogha,<\/i> empty, vain, useless; called at <i>MA.<\/i> v. 15 <i>tuccha aphala,<\/i> empty, fruitless; also opposed to <i>sacca<\/i> at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.09.pali.bd.htm#pg187\"><i>D.<\/i> i. 187,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.095.pali.bd.htm#pg169\"><i>M.<\/i> ii. 169,<\/a> etc.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n4\" href=\"#fn4\">4<\/a>]<\/sup> <i>sacca,<\/i> explained at <i>MA.<\/i> v. 15 as <i>tatha bh\u016bta,<\/i> real, fact; the Comy also refers to the <i>Up\u0101li-sutta<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/mn\/idx_majjhima_nikaya_2.htm#p56\">(M. Sta. 56)<\/a> where it is said that deed of mind is the more blameable &#8230; deed of body and deed of speech are not like it.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n5\" href=\"#fn5\">5<\/a>]<\/sup> Referred by <i>MA.<\/i> v. 16 to the <i>Po\u1e6d\u1e6dhap\u0101da-sutta<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/dn\/idx_digha_nikaya.htm#p9\">(<i>D.<\/i> Sta. 9)<\/a>: <i>kathan nu kho abhisa\u00f1\u00f1\u0101-nirodho hoti,<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.09.pali.bd.htm#pg180\"><i>D.<\/i> i. 180.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n6\" href=\"#fn6\">6<\/a>]<\/sup> L\u0101\u1e37-Ud\u0101yin. <i>MA.<\/i> v. 16. See <i>D.P.P.N.,<\/i> &#8220;an elder who possessed the knack of saying the wrong thing.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n7\" href=\"#fn7\">7<\/a>]<\/sup> <i>dukkkasmi\u0271,<\/i> explained at <i>MA.<\/i> v. 10 as <i>sabba\u0271 dukkha\u0271,<\/i> <i>i.e.<\/i> the anguish of rolling on, of the defilements and of the <i>sa\u0271kh\u0101r\u0101.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n8\" href=\"#fn8\">8<\/a>]<\/sup> <i>ummagga,<\/i> with <i>v.l.<\/i> <i>umma\u1e45ga<\/i> is explained at <i>MA.<\/i> v. 16 as <i>pa\u00f1\u00f1\u0101 ummagga\u0271;<\/i> <i>cf.<\/i> <i>SnA.<\/i> 60 <i>ummaggo pa\u00f1\u00f1\u0101 pavuccati.<\/i> In the context it would seem that <i>umma\u1e45ga,<\/i> emergence &#8220;of a desire for knowledge leading to questioning&#8221; is the better reading. See <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/an\/04_fours\/an04.185.wood.pts.htm#fn6\"><i>G.S.<\/i> ii. 184, <i>n.<\/i> 6.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n9\" href=\"#fn9\">9<\/a>]<\/sup> <i>ummujjam\u0101no ayoniso ummujjissati,<\/i> wanting to speak he stretches out his neck, moves his jaws and twitches his face, he is not able to sit still. The Lord saw all this and did not come to know about it either through <i>deva<\/i>-vision or reasoning of mind or omniscience, <i>MA.<\/i> v. 16-17. Again, see <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/an\/04_fours\/an04.185.wood.pts.htm#fn6\"><i>G.S.<\/i> ii. 184, <i>n.<\/i> 6<\/a> and the connection noted there that has been made between <i>ummujja<\/i> and Skrt. <i>unmi\u00f1jita;<\/i> and for <i>unmi\u00f1ja, unmi\u00f1jita<\/i> one may now consult <i>B.H.S.D.<\/i>: &#8220;opening, as of the mouth.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n10\" href=\"#fn10\">10<\/a>]<\/sup> This sentence is quoted at <i>Asl.<\/i> 88 as belonging to a Discourse in which <i>kamma<\/i> is thought of as volition, or intentional. The wanderer&#8217;s name is given as P\u0101taliputta.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n11\" href=\"#fn11\">11<\/a>]<\/sup> <i>mah\u0101kammavibha\u1e45ga,<\/i> the term which appears to give this Discourse its name.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n12\" href=\"#fn12\">12<\/a>]<\/sup> <i>bhajantassa,<\/i> apparently from <i>bhajati,<\/i> to follow, associate with. <i>Vibhajati<\/i> is to dissect, divide, classify, and is the word \u0100nanda uses (immediately below) in his response.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n13\" href=\"#fn13\">13<\/a>]<\/sup> <i>MA.<\/i> v. 18 says that these four are <i>matik\u0101<\/i> (headings, summaries) set out so as to detail the knowledge of the great analysis of deeds, but they are not themselves the classification of such knowledge.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n14\" href=\"#fn14\">14<\/a>]<\/sup> As at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.01.pali.bd.htm#pg13\"><i>D.<\/i> i. 13.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n15\" href=\"#fn15\">15<\/a>]<\/sup> <i>MA.<\/i> v. 18 says that these five (ardour to right mental work) are names for energy.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n16\" href=\"#fn16\">16<\/a>]<\/sup> As at <i>M.<\/i> i. <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/mn\/idx_majjhima_nikaya_1.htm#p22\">130,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.038.pali.bd.htm#pg257\">257,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.074.pali.bd.htm#pg498\">498.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n17\" href=\"#fn17\">17<\/a>]<\/sup> <i>sace kho<\/i> so here; <i>ya\u00f1 ca kho so<\/i> in the other paragraphs.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n18\" href=\"#fn18\">18<\/a>]<\/sup> <i>atthi kamma\u0271 abhabba\u0271<\/i> (one version reading <i>n&#8217;atthi<\/i>).<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n19\" href=\"#fn19\">19<\/a>]<\/sup> <i>abhabb\u0101bh\u0101sa.<\/i><\/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.136.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-193ff86 elementor-section-full_width elementor-section-content-space-between elementor-section-height-default elementor-section-height-default\" data-id=\"193ff86\" 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-86a1885\" data-id=\"86a1885\" 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-625a81f elementor-widget elementor-widget-text-editor\" data-id=\"625a81f\" 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\u0101sa4. Vibha\u1e45ga Vagga The Middle Length SayingsIII. The Final Fifty Discourses4. The Division on Analysis\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-35912","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\/35912","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=35912"}],"version-history":[{"count":5,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35912\/revisions"}],"predecessor-version":[{"id":38726,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35912\/revisions\/38726"}],"wp:attachment":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/media?parent=35912"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/categories?post=35912"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/tags?post=35912"},{"taxonomy":"td_series","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/td_series?post=35912"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}