{"id":35915,"date":"2022-08-22T11:04:06","date_gmt":"2022-08-22T04:04:06","guid":{"rendered":"https:\/\/tamhoc.org\/2022\/08\/22\/sutta-139\/"},"modified":"2022-08-29T01:54:50","modified_gmt":"2022-08-28T18:54:50","slug":"kinh-trung-bo-eng-139-kinh-tong-thuyet-va-biet-thuyet-uddesavibhanga-sutta","status":"publish","type":"post","link":"https:\/\/tamhoc.org\/trang-chu\/2022\/08\/22\/kinh-trung-bo-eng-139-kinh-tong-thuyet-va-biet-thuyet-uddesavibhanga-sutta\/","title":{"rendered":"Kinh Trung B\u1ed9 ENG  139 Kinh T\u1ed5ng Thuy\u1ebft V\u00e0 Bi\u1ec7t Thuy\u1ebft (Uddesavibhanga sutta)"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-post\" data-elementor-id=\"35915\" class=\"elementor elementor-35915\">\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-91b61b6 elementor-section-full_width 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data-id=\"4ad2f9e\" 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-71af0f5 elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"71af0f5\" 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-a3d9948\" data-id=\"a3d9948\" 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-bd5140d elementor-widget elementor-widget-text-editor\" data-id=\"bd5140d\" 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=\"31447\" class=\"elementor elementor-31447\">\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-1e0cb0e8 elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"1e0cb0e8\" 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-75c4e06c\" data-id=\"75c4e06c\" 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-4467025 elementor-widget elementor-widget-toggle\" data-id=\"4467025\" 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-7171\" class=\"elementor-tab-title\" data-tab=\"1\" role=\"tab\" aria-controls=\"elementor-tab-content-7171\" 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 139.Kinh V\u00f4 Tr\u00e1nh Ph\u00e2n Bi\u1ec7t (Aranavibhanga sutta)<\/a>\n\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<div id=\"elementor-tab-content-7171\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"1\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-7171\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-vo-tranh-phan-biet\/\" target=\"_blank\" rel=\"noreferrer noopener\" data-type=\"URL\" data-id=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-vo-tranh-phan-biet\/\">139.Kinh V\u00f4 Tr\u00e1nh Ph\u00e2n Bi\u1ec7t (Aranavibhanga sutta)<\/a><\/li><li>\u00a0<\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/22\/kinh-trung-bo-eng-139-kinh-tong-thuyet-va-biet-thuyet-uddesavibhanga-sutta\/\" rel=\"bookmark\">Kinh Trung B\u1ed9 ENG 139 Kinh T\u1ed5ng Thuy\u1ebft V\u00e0 Bi\u1ec7t Thuy\u1ebft (Uddesavibhanga sutta)<\/a><\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/23\/mn-139-ara%e1%b9%87a-vibha%e1%b9%85ga-sutta%e1%b9%83\/\" rel=\"bookmark\">MN 139: Ara\u1e47a-Vibha\u1e45ga Sutta\u1e43<\/a><\/li><li class=\"entry-title\"><a href=\"https:\/\/tamhoc.org\/2022\/09\/08\/kinh-trung-bo-ah139-aranavibhangasutta-kinh-vo-tranh-phan-biet-h-169cau-lau-sau-vo-tranh-kinh\/\" rel=\"bookmark\">Kinh Trung B\u1ed9 AH139 : Aranavibhangasutta, Kinh V\u00f4 tr\u00e1nh ph\u00e2n bi\u1ec7t -H.169 C\u00e2u l\u00e2u s\u1ea5u v\u00f4 tr\u00e1nh 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-7172\" class=\"elementor-tab-title\" data-tab=\"2\" role=\"tab\" aria-controls=\"elementor-tab-content-7172\" 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-7172\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"2\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-7172\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-vo-tranh-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-139-vo-tranh-phan-biet\/\" rel=\"bookmark\">To\u00e1t y\u1ebfu Trung b\u1ed9 139 : V\u00f4 tr\u00e1nh 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 139.Kinh V\\u00f4 Tr\\u00e1nh Ph\\u00e2n Bi\\u1ec7t (Aranavibhanga sutta)\",\"acceptedAnswer\":{\"@type\":\"Answer\",\"text\":\"<ul><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/21\\\/kinh-vo-tranh-phan-biet\\\/\\\" target=\\\"_blank\\\" rel=\\\"noreferrer noopener\\\" data-type=\\\"URL\\\" data-id=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/21\\\/kinh-vo-tranh-phan-biet\\\/\\\">139.Kinh V\\u00f4 Tr\\u00e1nh Ph\\u00e2n Bi\\u1ec7t (Aranavibhanga sutta)<\\\/a><\\\/li><li>\\u00a0<\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/22\\\/kinh-trung-bo-eng-139-kinh-tong-thuyet-va-biet-thuyet-uddesavibhanga-sutta\\\/\\\" rel=\\\"bookmark\\\">Kinh Trung B\\u1ed9 ENG 139 Kinh T\\u1ed5ng Thuy\\u1ebft V\\u00e0 Bi\\u1ec7t Thuy\\u1ebft (Uddesavibhanga sutta)<\\\/a><\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/23\\\/mn-139-ara%e1%b9%87a-vibha%e1%b9%85ga-sutta%e1%b9%83\\\/\\\" rel=\\\"bookmark\\\">MN 139: Ara\\u1e47a-Vibha\\u1e45ga Sutta\\u1e43<\\\/a><\\\/li><li class=\\\"entry-title\\\"><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/09\\\/08\\\/kinh-trung-bo-ah139-aranavibhangasutta-kinh-vo-tranh-phan-biet-h-169cau-lau-sau-vo-tranh-kinh\\\/\\\" rel=\\\"bookmark\\\">Kinh Trung B\\u1ed9 AH139 : Aranavibhangasutta, Kinh V\\u00f4 tr\\u00e1nh ph\\u00e2n bi\\u1ec7t -H.169 C\\u00e2u l\\u00e2u s\\u1ea5u v\\u00f4 tr\\u00e1nh 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-vo-tranh-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-139-vo-tranh-phan-biet\\\/\\\" rel=\\\"bookmark\\\">To\\u00e1t y\\u1ebfu Trung b\\u1ed9 139 : V\\u00f4 tr\\u00e1nh 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-334d905\" data-id=\"334d905\" 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-8c1af5b elementor-widget elementor-widget-text-editor\" data-id=\"8c1af5b\" 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#p139\">Sutta 139<\/a><\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\">Ara\u1e47a-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=\"pg277\"><span class=\"f2 g\"><b>[277]<\/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.139.pali.bd.htm#p1\">1<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/chlm\/mn\/mn.139.chlm.sbb.htm#p1\">chlm<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/wp\/mn\/mn.139.ntbb.wp.htm#p1\">ntbb<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/mnl\/mn\/mn.139.upal.mnl.htm#p1\">upal<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/bd\/mn\/mn.139.olds.bd.htm#p1\">olds<\/a>]<\/span> Thus have I heard:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">At one time the Lord was staying near S\u0101vatthi in the Jeta Grove in An\u0101thapi\u1e47\u1e0dika&#8217;s monastery.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">While he was there the Lord addressed the monks, saying:<br\/>&#8220;Monks.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Revered One,&#8221; these monks answered the Lord in assent.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The Lord spoke thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;I will teach you, monks, the analysis of the undefiled.<br\/>Listen carefully to it, pay attention and I will speak.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Yes, revered sir,&#8221;<br\/>these monks answered the Lord in assent.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The Lord spoke thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pg278\"><span class=\"f2 g\"><b>[278]<\/b><\/span><\/a> &#8220;You should not be intent on the happiness of sense-pleasures<br\/>which is low,<br\/>of the villager,<br\/>of the average person,<br\/>unAriyan,<br\/>not connected with the goal;<br\/>nor should you be intent on the practice of self-mortification<br\/>which is sorrowful,<br\/>unAriyan,<br\/>not connected with the goal.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Not approaching either of these two dead-ends,<br\/>there is the Middle Course awakened to by the Tath\u0101gata,<br\/>making for vision,<br\/>making for knowledge,<br\/>and conducing to calm,<br\/>superknowledge,<br\/>self-awakening and Nibb\u0101na.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">One should know approval and one should know disapproval,<br\/>and having known approval,<br\/>having known disapproval,<br\/>one should neither approve nor disapprove<br\/>\u2014 one should simply teach <i>Dhamma.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"f4\">One should know how to judge what happiness is;<br\/>having known how to judge what happiness is,<br\/>one should be intent on inward happiness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">One should not utter a secret speech;<span class=\"f1\"><sup>[<a id=\"fn2\" href=\"#n2\">2<\/a>]<\/sup><\/span><br\/>face-to-face (with a man) one should not tell (him) a vexatious thing.<span class=\"f1\"><sup>[<a id=\"fn3\" href=\"#n3\">3<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">One should speak quite slowly,<br\/>not hurriedly.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">One should not affect the dialect of the countryside,<br\/>one should not deviate from recognised parlance.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This is the exposition of the analysis of the undefiled.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When it is said,<br\/>&#8216;You should not be intent on the happiness of sense-pleasures<br\/>which is low,<br\/>of the villager,<br\/>of the average person,<br\/>unAriyan,<br\/>not connected with the goal;<br\/>nor should you be intent on the practice of self-mortification<br\/>which is sorrowful,<br\/>unAriyan,<br\/>not connected with the goal<br\/>nor should you be intent on the practice of self-mortification<br\/>which is sorrowful,<br\/>unAriyan,<br\/>not connected with the goal,<br\/>in reference to what is it said?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whatever is happiness in association with sense-pleasures<br\/>and intentness on a joy that is low,<br\/>of the villager,<br\/>of the average man,<br\/>unAriyan,<br\/>not connected with the goal<br\/>\u2014 this is a thing that has anguish,<span class=\"f1\"><sup>[<a id=\"fn4\" href=\"#n4\">4<\/a>]<\/sup><\/span><br\/>annoyance, trouble and fret;<br\/>it is a wrong course.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But whatever is happiness in association with sense-pleasures<br\/>but not intentness on a joy that is low,<br\/>of the villager,<br\/>of the average man,<br\/>unAriyan,<br\/>not connected with the goal<br\/>\u2014 this is a thing without anguish,<br\/>annoyance, trouble or fret;<br\/>it is the right course.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whatever is intentness on self-mortification which is sorrowful,<br\/>unAriyan,<br\/>not connected with the goal<br\/>\u2014 this is a thing that has anguish,<br\/>annoyance, trouble and fret;<br\/>it is a wrong course.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But whatever is non-intentness on self-mortification which is sorrowful,<br\/>unAriyan,<br\/>not connected with the goal<br\/>\u2014 this is a thing without anguish,<br\/>annoyance, trouble or fret;<br\/>it is the right course.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When it is said,<br\/>&#8216;You should not be intent on the happiness of sense-pleasures<br\/>which is low,<br\/>of the villager,<br\/>of the average person,<br\/>unAriyan,<br\/>not connected with the goal;<br\/><a id=\"pg279\"><span class=\"f2 g\"><b>[279]<\/b><\/span><\/a>  nor should you be intent on the practice of self-mortification<br\/>which is sorrowful,<br\/>unAriyan,<br\/>not connected with the goal<br\/>nor should you be intent on the practice of self-mortification<br\/>which is sorrowful,<br\/>unAriyan,<br\/>not connected with the goal,<br\/>it is said in reference to this.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When it is said, &#8216;Not approaching either of these two dead-ends,<br\/>there is the Middle Course awakened to by the Tathigata,<br\/>making for vision,<br\/>making for knowledge,<br\/>that conduces to calm,<br\/>superknowledge,<br\/>self-awakening and nibbana,&#8217;<br\/>in reference to what is it said?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is the Ariyan Eightfold Way itself,<br\/>that is to say:<br\/>right view,<br\/>right aspiration,<br\/>right speech,<br\/>right action,<br\/>right mode of livelihood,<br\/>right endeavour,<br\/>right mindfulness,<br\/>right concentration.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When it is said,<br\/>&#8216;Not approaching either of these two dead-ends,<br\/>there is the Middle Course<br\/>making for vision,<br\/>making for knowledge,<br\/>and conducing to calm,<br\/>superknowledge,<br\/>self-awakening and Nibb\u0101na.&#8217;<br\/>it is said in reference to this.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When it is said,<br\/>&#8216;One should know approval and one should know disapproval,<br\/>and having known approval,<br\/>having known disapproval,<br\/>one should neither approve nor disapprove<br\/>\u2014 one should simply teach dhamma,&#8217;<br\/>in reference to what is it said?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, monks, is approval<br\/>and what is disapproval<br\/>but not the teaching of dhamma?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He disapproves of some (people) here, saying:<br\/>&#8216;All those who find happiness in association with sense pleasures<br\/>and are intent on a joy that is low,<br\/>of the villager,<br\/>of the average man,<br\/>unAriyan,<br\/>not connected with the goal,<br\/>have anguish,<br\/>annoyance, trouble and fret;<br\/>they are faring along wrongly.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He approves of some (people) here, saying:<br\/>&#8216;All those who find happiness in association with sense-pleasures<br\/>but are not intent on a joy that is low<br\/>of the villager,<br\/>of the average man,<br\/>unAriyan,<br\/>not connected with the goal,<br\/>are without anguish,<br\/>annoyance, trouble or fret;<br\/>they are faring along rightly.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He disapproves of some (people) here, saying:<br\/>&#8216;All those who are intent on the practice of self-mortification,<br\/>which is sorrowful,<br\/>unariyan,<br\/>not connected with the goal, have anguish,<br\/>annoyance, trouble and fret;<br\/>they are faring along wrongly.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He approves of some (people) here, saying:<br\/>&#8216;All those who are not intent on the practice of self-mortification,<br\/>which is sorrowful,<br\/>unAriyan,<br\/>not connected with the goal,<br\/>are without anguish,<br\/>annoyance, trouble or fret;<br\/>they are faring along rightly.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He disapproves of some (people) here, saying:<br\/>&#8216;All those in whom the fetter of becoming<span class=\"f1\"><sup>[<a id=\"fn5\" href=\"#n5\">5<\/a>]<\/sup><\/span> is not got rid of have anguish,<br\/>annoyance, trouble and fret;<br\/>they are faring along wrongly.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He approves of some (people) here, saying:<br\/>&#8216;All those in whom the fetter <a id=\"pg280\"><span class=\"f2 g\"><b>[280]<\/b><\/span><\/a>  of becoming<span class=\"f1\"><sup>[<a id=\"fn6\" href=\"#n6\">6<\/a>]<\/sup><\/span> is got rid of are without anguish,<br\/>annoyance, trouble or fret;<br\/>they are faring along rightly.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, monks, is what is approval and disapproval<br\/>but not the teaching of <i>Dhamma.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, monks, is neither approval nor disapproval,<br\/>but the teaching of <i>dhamma?<\/i><\/p>\n\n\t\t\t\t\t<p class=\"f4\">He does not speak thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;All those who find happiness in association with sense-pleasures<br\/>and are intent on a joy that is low,<br\/>of the villager,<br\/>of the average man,<br\/>unAriyan,<br\/>not connected with the goal,<br\/>have anguish,<br\/>annoyance, trouble and fret;<br\/>they are faring along wrongly.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He simply teaches dhamma, saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Intentness is a thing that has anguish,<br\/>annoyance, trouble and fret;<br\/>it is a wrong course.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He does not speak thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;All those who find happiness in association with sense-pleasures but are not intent on a joy that is low,<br\/>of the villager,<br\/>of the average man,<br\/>unAriyan,<br\/>not connected with the goal,<br\/>are without anguish,<br\/>annoyance, trouble or fret;<br\/>they are faring along rightly.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He simply teaches dhamma, saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Non-intentness is a thing that is without anguish,<br\/>annoyance, trouble or fret;<br\/>it is the right course.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He does not speak thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;All those who are intent on the practice of self-mortification<br\/>which is sorrowful,<br\/>unAriyan,<br\/>not connected with the goal,<br\/>have anguish,<br\/>annoyance, trouble and fret;<br\/>they are faring along wrongly.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He simply teaches dhamma, saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Intentness is a thing that has anguish<br\/>annoyance, trouble and fret;<br\/>it is a wrong course.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He does not speak thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;All those who are not intent on the practice of self-mortification,<br\/>which is sorrowful,<br\/>unAriyan,<br\/>not connected with the goal,<br\/>are without anguish,<br\/>annoyance, trouble and fret;<br\/>they are faring along rightly.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He simply teaches dhamma, saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Non-intentness is a thing that is without anguish<br\/>annoyance, trouble and fret;<br\/>it is the right course.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He does not speak thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;All those in whom the fetter of becoming is not got rid of<br\/>have anguish,<br\/>annoyance, trouble and fret;<br\/>they are faring along wrongly.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He simply teaches dhamma, saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;While the fetter of becoming is not got rid of,<br\/>becoming is not got rid of.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He does not speak thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;All those in whom the fetter of becoming is got rid of are without anguish<br\/>annoyance, trouble and fret;<br\/>they are faring along rightly.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He simply teaches dhamma, saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;If the fetter of becoming is got rid of,<br\/>becoming is got rid of.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, monks, is what is neither approval nor disapproval, but the teaching of dhamma.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When it is said:<br\/>&#8216;One should know approval and one should know disapproval,<br\/>and having known approval,<br\/>having known disapproval,<br\/>one should neither approve nor disapprove<br\/>one should simply teach dhamma,&#8217;<br\/>it is said in reference to this.<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pg281\"><span class=\"f2 g\"><b>[281]<\/b><\/span><\/a>  When it is said:<br\/>&#8216;One should know how to judge what happiness is;<br\/>having known how to judge what happiness is,<br\/>one should be intent on inward happiness,&#8217;<br\/>in reference to what is it said?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">These five, monks, are the strands of sense-pleasures.<br\/>What five?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Material shapes cognisable by the eye<br\/>agreeable, pleasant, liked, enticing, connected with, sensual pleasure, alluring.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sounds cognisable by the ear<br\/>agreeable, pleasant, liked, enticing, connected with, sensual pleasure, alluring<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Smells cognisable by the nose<br\/>agreeable, pleasant, liked, enticing, connected with, sensual pleasure, alluring<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Tastes cognisable by the tongue<br\/>agreeable, pleasant, liked, enticing, connected with, sensual pleasure, alluring<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Touches cognisable by the body,<br\/>agreeable, pleasant, liked, enticing, connected with, sensual pleasure, alluring.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">These, monks, are the five strands of sense-pleasures.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whatever happiness or joy, monks,<br\/>arises in consequence of these five strands of sense-pleasures<br\/>is said to be a happiness of sense-pleasures,<br\/>a vile happiness,<br\/>the happiness of an average person,<br\/>an unAriyan happiness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">I say of this happiness<br\/>that it is not to be pursued,<br\/>developed or made much of<br\/>\u2014 it is to be feared.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, monks, a monk,<br\/>aloof from pleasures of the senses,<br\/>aloof from unskilled states of mind,<br\/>enters on and abides in the first meditation<br\/>which is accompanied by initial thought and discursive thought,<br\/>is born of aloofness,<br\/>and is rapturous and joyful.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And again, your reverences, a monk,<br\/>by allaying initial thought and discursive thought,<br\/>with the mind subjectively tranquillised<br\/>and fixed on one point,<br\/>enters into and abides in<br\/>the second meditation<br\/>which is devoid of initial thought and discursive thought,<br\/>is born of concentration,<br\/>and is rapturous and joyful.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And again, your reverences, a monk,<br\/>by the fading out of rapture<br\/>abides with equanimity,<br\/>mindful and clearly conscious<br\/>and experiences in his person<br\/>that joy of which the Ariyans say:<br\/>&#8216;Joyful lives he who has equanimity and is mindful,&#8217;<br\/>entering into the third meditation,<br\/>he abides in it.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And again, your reverences, a monk,<br\/>by getting rid of joy,<br\/>by getting rid of anguish,<br\/>by the going down of his former pleasures and sorrows,<br\/>entering into<br\/>abides in the fourth meditation<br\/>which has neither anguish nor joy,<br\/>and which is entirely purified<br\/>by equanimity and mindfulness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This is said to be the happiness of renunciation,<br\/>the happiness of aloofness,<br\/>the happiness of tranquillity,<br\/>the happiness of self-awakening.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">I say of this happiness<br\/>that it is to be pursued,<br\/>developed and made much of<br\/>\u2014 it is not to be feared.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When it is said:<br\/>&#8216;One should know how to judge what happiness is;<br\/>having known how to judge what happiness is,<br\/>one should be intent on inward happiness,&#8217;<br\/>it is said in reference to this.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When it is said:<br\/>&#8216;One should not utter a secret speech;<br\/>face-to-face (with a man)<br\/>one should not tell (him) a vexatious thing,&#8217;<br\/>in reference to what is it said?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, monks,<br\/>knowing a secret speech is not fact, untrue,<br\/>not connected with the goal,<br\/>one should not, if possible,<br\/>utter that secret speech;<br\/>and if, knowing that secret speech is fact,<br\/>true,<br\/>but not connected with the goal,<br\/>he should train himself not to speak it.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But if one knows that secret speech is fact, true,<br\/>and connected with the goal,<br\/>then he will know the right time to speak<br\/>that secret speech<br\/>to that (other person).<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, monks,<br\/>knowing a vexatious speech<br\/>(made) face-to-face (with a man)<br\/>is not fact, untrue,<br\/>not connected with the goal,<br\/>one should not, if possible,<br\/>utter that vexatious speech face-to-face (with a man);<br\/>and if, knowing that vexatious speech<br\/>(made) face-to-face (with a man)<br\/>is fact, true,<br\/>hut not connected with the goal,<br\/>he should train himself not to speak it.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But if one knows that vexatious speech<br\/>(made) face-to-face (with a man)<br\/>is fact, true,<br\/>and connected with the goal,<br\/>then he will know the right time to speak<br\/>that vexatious speech<br\/>face-to-face with that (other person).<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;When it is said:<br\/>&#8216;One should not <a id=\"pg282\"><span class=\"f2 g\"><b>[282]<\/b><\/span><\/a>  utter a secret speech;<br\/>face-to-face (with a man)<br\/>one should not tell (him) a vexatious thing,&#8217;<br\/>it is said in reference to this.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When it is said:<br\/>&#8216;One should speak quite slowly, not hurriedly,&#8217;<br\/>in reference to what is it said?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, monks,<br\/>if one speak hurriedly<br\/>the body tires<br\/>and thought suffers<br\/>and the sound suffers<br\/>and the throat is affected;<br\/>the speech of one in a hurry<br\/>is not clear or comprehensible.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, monks,<br\/>if one speak slowly<br\/>the body does not tire<br\/>and thought does not suffer<br\/>and the sound does not suffer<br\/>and the throat is not affected;<br\/>the speech of one not in a hurry<br\/>is clear and comprehensible.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When it is said:<br\/>&#8216;One should speak quite slowly,<br\/>not hurriedly,&#8217;<br\/>it is said in reference to this.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When it is said:<br\/>&#8216;One should not affect the dialect of the countryside,<br\/>one should not deviate from recognised parlance,&#8217;<br\/>in reference to what is it said?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, monks,<br\/>is affectation of the dialect of the countryside<br\/>and what is departure from recognised parlance?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In this case, monks,<br\/>in different districts they know (the different words):<br\/>P\u0101ti<span class=\"f1\"><sup>[<a id=\"fn7\" href=\"#n7\">7<\/a>]<\/sup><\/span> &#8230; Patta &#8230; Vittha &#8230; Sar\u0101va &#8230; Dh\u0101ropa &#8230; Po\u1e47a &#8230; Pis\u012bla.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus as they know the word as this or that<br\/>in these various districts<br\/>so does a person,<br\/>obstinately clinging to it<br\/>and adhering to it, explain:<br\/>&#8216;This indeed is the truth,<br\/>all else is falsehood.&#8217;<span class=\"f1\"><sup>[<a id=\"fn8\" href=\"#n8\">8<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus, monks, is affectation of the dialect of the countryside<br\/>and departure from recognised parlance.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, monks, is non-affectation of the dialect of the countryside<br\/>and nondeparture from recognised parlance?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In this case, monks,<br\/>in different districts they know (the different words):<br\/>P\u0101ti &#8230; Patta &#8230; Vittha &#8230; Sar\u0101va &#8230; Dh\u0101ropa &#8230; Po\u1e47a &#8230; Pis\u012bla,<br\/>yet although they know the word as this or that<br\/>in these various districts<br\/>a person does not cling to it but explains:<br\/>&#8216;These venerable ones definitely express it thus.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus, monks, is non-affectation of the dialect of the countryside<br\/>and non-departure from recognised parlance.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When it is said:<br\/>&#8216;One should not affect the dialect of the countryside,<br\/>one should not deviate from recognised parlance,&#8217;<br\/>it is said in reference to this.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Wherefore, monks,<br\/>whatever is happiness in association with sense-pleasures<br\/>and intentness on a joy that is low,<br\/>of the villager,<br\/>of the average man,<br\/>not connected with the goal,<br\/>this is a thing that has anguish,<br\/>annoyance, trouble and fret;<br\/>it is a wrong course.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Therefore this thing is defiled.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Wherefore, monks,<br\/>whatever is <a id=\"pg283\"><span class=\"f2 g\"><b>[283]<\/b><\/span><\/a>  happiness in association with sense-pleasures<br\/>but non-intentness on a joy that is low,<br\/>of the villager,<br\/>of the average man,<br\/>unAriyan,<br\/>not connected with the goal,<br\/>this is a thing without anguish,<br\/>annoyance, trouble and fret;<br\/>fret; it is a right course.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Therefore this thing is undefiled.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Wherefore, monks,<br\/>whatever is intentness on self-mortification<br\/>which is sorrowful,<br\/>unAriyan,<br\/>not connected with the goal,<br\/>this is a thing that has anguish,<br\/>annoyance, trouble and fret;<br\/>it is a wrong course.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Therefore this thing is defiled.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Wherefore, monks,<br\/>whatever is non-intentness on the practice of self-mortification<br\/>which is sorrowful,<br\/>unAriyan,<br\/>not connected with the goal,<br\/>this is a thing without anguish,<br\/>annoyance, trouble and fret;<br\/>fret; it is the right course.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Therefore this thing is undefiled.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Wherefore, monks,<br\/>that Middle Course awakened to by the Tath\u0101gata,<br\/>making for vision,<br\/>making for knowledge,<br\/>and conducive to calm,<br\/>super-knowledge,<br\/>self-awakening<br\/>and nibbana,<br\/>this is a thing without anguish,<br\/>annoyance, trouble and fret;<br\/>it is the right course.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Therefore this thing is undefiled.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Wherefore, monks,<br\/>whatever is approval and disapproval<br\/>and not the teaching of dhamma,<br\/>this is a thing that has anguish,<br\/>annoyance, trouble and fret;<br\/>it is a wrong course.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Therefore this thing is defiled.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Wherefore, monks,<br\/>whatever is neither approval nor disapproval<br\/>but is the teaching of dhamma,<br\/>this is a thing without anguish,<br\/>annoyance, trouble and fret;<br\/>it is the right course.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Therefore this thing is undefiled.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Wherefore, monks,<br\/>that happiness in sense-pleasures,<br\/>a vile happiness,<br\/>the happiness of an average person,<br\/>an unAriyan happiness,<br\/>this is a thing that has anguish,<br\/>annoyance, trouble and fret;<br\/>it is a wrong course.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Therefore this thing is defiled.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Wherefore, monks,<br\/>that happiness in renunciation,<br\/>the happiness of aloofness,<br\/>the happiness of tranquillity,<br\/>the happiness of self-awakening,<br\/>this is a thing without anguish,<br\/>annoyance, trouble and fret;<br\/>it is the right course.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Therefore this thing is undefiled.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Wherefore, monks,<br\/>that secret speech that is not fact, untrue,<br\/>not connected with the goal,<br\/>this is a thing that has anguish,<br\/>annoyance, trouble and fret;<br\/>it is a wrong course.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Therefore this thing is defiled.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Wherefore, monks,<br\/>that secret speech that is fact, true,<br\/>but not connected with the goal,<br\/>this is a thing that has anguish,<br\/>annoyance, trouble and fret;<br\/>it is a wrong course.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Therefore this thing is  defiled.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Wherefore, monks,<br\/>that secret speech that is fact, true,<br\/>and connected with the goal,<br\/>this is a thing without anguish,<br\/>annoyance, trouble and fret;<br\/>it is the right course.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Therefore this thing is undefiled.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Wherefore, monks,<br\/>that vexatious speech<br\/>(made) face-to-face (with a man)<br\/>that is not fact, untrue,<br\/>not connected with the goal,<br\/>this is a thing that has anguish,<br\/>annoyance, trouble and fret;<br\/>it is a wrong course.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Therefore this thing is defiled.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Wherefore, monks,<br\/>that vexatious speech<br\/>(made) face-to-face (with a man)<br\/>that is fact, true,<br\/>but not connected with the goal,<br\/>this too is a thing that has anguish,<br\/>annoyance, trouble and fret;<br\/>it is a <a id=\"pg284\"><span class=\"f2 g\"><b>[284]<\/b><\/span><\/a> wrong course.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Therefore this thing is defiled.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Wherefore, monks,<br\/>that vexatious speech<br\/>(made) face-to-face (with a man)<br\/>that is fact, true,<br\/>and connected with the goal,<br\/>this is a thing without anguish,<br\/>annoyance, trouble and fret;<br\/>it is the right course.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Therefore this thing is undefiled.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Wherefore, monks,<br\/>that which is spoken by one in a hurry,<br\/>this is a thing that has anguish,<br\/>annoyance, trouble and fret;<br\/>it is a wrong course.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Therefore this thing is defiled.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Wherefore, monks,<br\/>that which is spoken by one not in a hurry,<br\/>this is a thing without anguish,<br\/>annoyance, trouble and fret;<br\/>it is the right course.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Therefore this thing is undefiled.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Wheretore, monks,<br\/>affectation of the dialect of the countryside<br\/>and departure from recognised parlance,<br\/>this is a thing that has anguish,<br\/>annoyance, trouble and fret;<br\/>it is a wrong course.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Therefore this thing is defiled.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Wherefore, monks,<br\/>non-affectation of the dialect of the countryside<br\/>and non-departure from recognised parlance,<br\/>this is a thing without anguish,<br\/>annoyance, trouble or fret;<br\/>it is the right course.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Therefore this thing is undefiled.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Wherefore, monks,<br\/>this is how you must train yourselves:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I will know the defiled thing<br\/>and I will know the undefiled thing,<br\/>and knowing the defiled thing<br\/>and knowing the undefiled thing,<br\/>I will fare along the undefiled course.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus, monks, must you train yourselves.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But Subh\u016bti,<span class=\"f1\"><sup>[<a id=\"fn9\" href=\"#n9\">9<\/a>]<\/sup><\/span> monks,<br\/>the young man of family,<br\/>is (already?) faring along the undefiled course.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus spoke the Lord.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Delighted, these monks rejoiced in what the Lord had said.<\/p>\n\n\t\t\t\t\t<p class=\"ctr\">Discourse on the Analysis of the Undefiled<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<hr class=\"demi\"\/>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n1\" href=\"#fn1\">1<\/a>]<\/sup> <i>Ara\u1e47a<\/i> might also be translated as peace and <i>sara\u1e47a<\/i> as disturbance: the peace that comes from absence of the defilements and the disturbance due to their presence. At <i>MA.<\/i> v. 32 it is said that <i>Ara\u1e47a<\/i> means free from passion or the defilements, <i>kilesa; cf. AA.<\/i> i. 220, <i>SA.<\/i> i. 101, <i>nikkilesa.<\/i> At <i>Vbh.<\/i> 19 <i>f.<\/i> the <i>khandha<\/i> of feeling is twofold, <i>sara\u1e47a<\/i> and <i>Ara\u1e47a<\/i>. Sara\u1e47 = sa + ra\u1e47a, concomitant with war, stain or defilement. See <i>B.H.S.D.<\/i> under <i>Ara\u1e47a<\/i> and <i>ra\u1e47a<\/i>. At <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/an\/01_ones\/an01.188-295.pali.bd.htm#pg24\"><i>A.<\/i> i. 24<\/a> <i>Subh\u016bti<\/i> is chief of abiders in non-defilement or peace, referred to at <i>MA.<\/i> v. 31 f.\n\t\t\t\t\t<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n2\" href=\"#fn2\">2<\/a>]<\/sup> One should not defame, <i>i.e.<\/i> carry tales to another person.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n3\" href=\"#fn3\">3<\/a>]<\/sup> kh\u012b\u1e47a, explained at <i>MA.<\/i> v. 30 as <i>\u0101ki\u1e47\u1e47a,<\/i> confused, troubled, and as <i>kili\u1e6d\u1e6dha,<\/i> soiled. It means that one should not say what is detrimental, annoying or improper.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n4\" href=\"#fn4\">4<\/a>]<\/sup> That is, as to its ripening and as to the defilements, MA. v. 31.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n5\" href=\"#fn5\">5<\/a>]<\/sup> That is, thirst, <i>ta\u1e47h\u0101,<\/i> <i>MA.<\/i> v. 31 which also says that when Subh\u016bti was teaching dhamma he was not interested in the differences among individuals but simply laid down, &#8220;This is a wrong course, this the right one.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n6\" href=\"#fn6\">6<\/a>]<\/sup> <i>vibhava<\/i> here. It should perhaps read bhava as at the end of the next paragraph.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n7\" href=\"#fn7\">7<\/a>]<\/sup> This and the following six words are all words for bowl.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n8\" href=\"#fn8\">8<\/a>]<\/sup> As this phrase is of fairly frequent occurrence in <i>M.<\/i> and I have throughout translated it thus, I leave it thus here. Here however it clearly means: This is the true word, every other word is false.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n9\" href=\"#fn9\">9<\/a>]<\/sup> <i>MA.<\/i> v. 32 points out that he was among the Etad Aggas on two counts; and that when he went for alms with S\u0101riputta, S\u0101riputta stood at the doors of the houses attaining <i>nirodha<\/i> (the final meditative stage) while Subh\u016bti attained <i>mettajh\u0101na,<\/i> the meditation on friendliness. <i>Cf.<\/i> <i>AA.<\/i> i. 220, <i>ThagA.<\/i> i. 20, <i>UdA.<\/i> 348. See also <i>B.H.S.D.<\/i> under <i>ara\u1e47a<\/i> where Edgerton very tentatively puts the question of whether <i>ara\u1e47a<\/i> was not originally an adjective with a fem. noun: <i>sam\u0101patti<\/i> or <i>maitri,<\/i> Pall <i>mett\u0101<\/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.139.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-aa27256 elementor-section-full_width elementor-section-content-space-between elementor-section-height-default elementor-section-height-default\" data-id=\"aa27256\" 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-2e1a310\" data-id=\"2e1a310\" 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-03eedb0 elementor-widget elementor-widget-text-editor\" data-id=\"03eedb0\" 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-35915","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\/35915","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=35915"}],"version-history":[{"count":5,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35915\/revisions"}],"predecessor-version":[{"id":38753,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35915\/revisions\/38753"}],"wp:attachment":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/media?parent=35915"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/categories?post=35915"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/tags?post=35915"},{"taxonomy":"td_series","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/td_series?post=35915"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}