{"id":35922,"date":"2022-08-22T11:45:41","date_gmt":"2022-08-22T04:45:41","guid":{"rendered":"https:\/\/tamhoc.org\/2022\/08\/22\/sutta-146\/"},"modified":"2022-08-29T02:34:17","modified_gmt":"2022-08-28T19:34:17","slug":"kinh-trung-bo-eng-146-kinh-giao-gioi-nandaka-nandakovada-sutta","status":"publish","type":"post","link":"https:\/\/tamhoc.org\/trang-chu\/2022\/08\/22\/kinh-trung-bo-eng-146-kinh-giao-gioi-nandaka-nandakovada-sutta\/","title":{"rendered":"Kinh Trung B\u1ed9 ENG  146 Kinh Gi\u00e1o Gi\u1edbi Nandaka (Nandakov\u0101da sutta)"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-post\" data-elementor-id=\"35922\" class=\"elementor elementor-35922\">\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-603d941 elementor-section-full_width elementor-section-content-space-around elementor-section-height-default 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data-id=\"8995524\" 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-5d0ff27 elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"5d0ff27\" 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-11fbed4\" data-id=\"11fbed4\" 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-5fa5c22 elementor-widget elementor-widget-text-editor\" data-id=\"5fa5c22\" 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=\"31461\" class=\"elementor elementor-31461\">\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-657ab42b 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class=\"elementor-tab-title\" data-tab=\"1\" role=\"tab\" aria-controls=\"elementor-tab-content-6741\" 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 146.Kinh Gi\u00e1o Gi\u1edbi Nandaka (Nandakov\u0101da sutta)<\/a>\n\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<div id=\"elementor-tab-content-6741\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"1\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-6741\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-giao-gioi-nandaka\/\">146.Kinh Gi\u00e1o Gi\u1edbi Nandaka (Nandakov\u0101da sutta)<\/a><\/li><li>\u00a0<\/li><li class=\"entry-title\"><a href=\"https:\/\/tamhoc.org\/2022\/08\/22\/kinh-trung-bo-eng-146-kinh-giao-gioi-nandaka-nandakovada-sutta\/\" rel=\"bookmark\">Kinh Trung B\u1ed9 ENG 146 Kinh Gi\u00e1o Gi\u1edbi Nandaka (Nandakov\u0101da sutta)<\/a><\/li><li class=\"entry-title\"><a href=\"https:\/\/tamhoc.org\/2022\/08\/23\/mn-146-nandakovada-sutta%e1%b9%83\/\" rel=\"bookmark\">MN 146: Nandak\u2019Ov\u0101da Sutta\u1e43<\/a><\/li><li>Nikaya &#8211; A H\u00e0m<\/li><\/ul><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t<div class=\"elementor-toggle-item\">\n\t\t\t\t\t<div id=\"elementor-tab-title-6742\" class=\"elementor-tab-title\" data-tab=\"2\" role=\"tab\" aria-controls=\"elementor-tab-content-6742\" 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-6742\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"2\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-6742\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-giao-gioi-nandaka\/#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-146-giao-gioi-nandaka\/\" rel=\"bookmark\">To\u00e1t y\u1ebfu Trung b\u1ed9 146 : Gi\u00e1o gi\u1edbi Nandaka<\/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 146.Kinh Gi\\u00e1o Gi\\u1edbi Nandaka (Nandakov\\u0101da sutta)\",\"acceptedAnswer\":{\"@type\":\"Answer\",\"text\":\"<ul><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/21\\\/kinh-giao-gioi-nandaka\\\/\\\">146.Kinh Gi\\u00e1o Gi\\u1edbi Nandaka (Nandakov\\u0101da sutta)<\\\/a><\\\/li><li>\\u00a0<\\\/li><li class=\\\"entry-title\\\"><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/22\\\/kinh-trung-bo-eng-146-kinh-giao-gioi-nandaka-nandakovada-sutta\\\/\\\" rel=\\\"bookmark\\\">Kinh Trung B\\u1ed9 ENG 146 Kinh Gi\\u00e1o Gi\\u1edbi Nandaka (Nandakov\\u0101da sutta)<\\\/a><\\\/li><li class=\\\"entry-title\\\"><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/23\\\/mn-146-nandakovada-sutta%e1%b9%83\\\/\\\" rel=\\\"bookmark\\\">MN 146: Nandak\\u2019Ov\\u0101da Sutta\\u1e43<\\\/a><\\\/li><li>Nikaya &#8211; A H\\u00e0m<\\\/li><\\\/ul>\"}},{\"@type\":\"Question\",\"name\":\"Ph\\u1ea7n gi\\u1ea3ng gi\\u1ea3i\",\"acceptedAnswer\":{\"@type\":\"Answer\",\"text\":\"<ul><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/21\\\/kinh-giao-gioi-nandaka\\\/#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-146-giao-gioi-nandaka\\\/\\\" rel=\\\"bookmark\\\">To\\u00e1t y\\u1ebfu Trung b\\u1ed9 146 : Gi\\u00e1o gi\\u1edbi Nandaka<\\\/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-9d4ac5a\" data-id=\"9d4ac5a\" 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-771d1263 elementor-widget elementor-widget-text-editor\" data-id=\"771d1263\" 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\/>5. Sa\u1e37\u0101yatana Vagga<\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\">The Middle Length Sayings<br\/>III. The Final Fifty Discourses<br\/>5. The Division of the Sixfold Sense(-field)<\/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#p146\">Sutta 146<\/a><\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\">Nandak&#8217;Ov\u0101da 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=\"pg322\"><span class=\"f2 g\"><b>[322]<\/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.146.pali.bd.htm#p1\">1<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/chlm\/mn\/mn.146.chlm.sbb.htm#p1\">chlm<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/ati\/mn\/mn.146.than.ati.htm#p1\">than<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/mnl\/mn\/mn.146.upal.mnl.htm#p1\">upal<\/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\u0101vatth\u012b in the Jeta Grove in An\u0101thapi\u1e47\u1e0dika&#8217;s monastery.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then Mah\u0101paj\u0101pat\u012b the Gotamid<br\/>with as many as five hundred nuns<br\/>approached the Lord;<br\/>having approached and greeted the Lord,<br\/>she stood at a respectful distance.<br\/>As she was standing at a respectful distance,<br\/>Mah\u0101paj\u0101pat\u012b the Gotamid spoke thus to the Lord:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Revered sir, <a id=\"pg323\"><span class=\"f2 g\"><b>[323]<\/b><\/span><\/a> let the Lord exhort the nuns;<br\/>revered sir, let the Lord instruct the nuns;<br\/>revered sir, let the Lord make a talk on <i>Dhamma<\/i> for the nuns.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Now at that time the monks who were elders used to exhort the nuns in turn;<br\/>but the venerable Nandaka<span class=\"f1\"><sup>[<a id=\"fn1\" href=\"#n1\">1<\/a>]<\/sup><\/span> did not want to exhort the nuns in (his) turn.<span class=\"f1\"><sup>[<a id=\"fn2\" href=\"#n2\">2<\/a>]<\/sup><\/span><br\/>So the Lord addressed the venerable \u0100nanda, saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;\u0100nanda, whose turn is it today to exhort the nuns by turn?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is Nandaka&#8217;s turn, revered sir,<br\/>to exhort the nuns by turn;<br\/>but this venerable Nandaka, revered sir,<br\/>does not want to exhort the nuns in (his) turn.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the Lord addressed the venerable Nandaka, saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Exhort the nuns, Nandaka;<br\/>instruct the nuns, Nandaka;<br\/>do you, brahman,<span class=\"f1\"><sup>[<a id=\"fn3\" href=\"#n3\">3<\/a>]<\/sup><\/span> make a talk on <i>Dhamma<\/i> for the nuns.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Yes, revered sir,&#8221; answered the venerable Nandaka in assent to the Lord.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He dressed in the early morning<br\/>and, taking his bowl and robe,<br\/>entered S\u0101vatth\u012b for almsfood.<br\/>When he had walked for almsfood in S\u0101vatth\u012b,<br\/>on returning from the alms-gathering after the meal<br\/>he approached the King&#8217;s Monastery<span class=\"f1\"><sup>[<a id=\"fn4\" href=\"#n4\">4<\/a>]<\/sup><\/span> without a companion.<span class=\"f1\"><sup>[<a id=\"fn5\" href=\"#n5\">5<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">Those nuns saw the venerable Nandaka coming in the distance,<br\/>and on seeing him they made ready a seat<br\/>and set out water for (washing) the feet.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The venerable Nandaka sat down on the seat made ready<br\/>and as he was sitting down he washed his feet.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And when those nuns had greeted the venerable Nandaka<br\/>they sat down at a respectful distance.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The venerable Nandaka spoke thus to those nuns<br\/>as they were sitting down at a respectful distance:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Sisters, there will be a talk by way of putting questions.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Those who understand (each question) should say:<br\/>&#8216;We understand&#8217;;<br\/>those who do not understand should say:<br\/>&#8216;We do not understand.&#8217;<br\/><a id=\"pg324\"><span class=\"f2 g\"><b>[324]<\/b><\/span><\/a> But if anyone has any doubt or perplexity<br\/>I should be questioned about it thus:<br\/>&#8216;How is this, revered sir?<br\/>What is the meaning of that?'&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;So far, revered sir, we are pleased and satisfied with the master Nandaka<br\/>in that the master Nandaka invites us.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;What do you think about this, sisters?<br\/>Is the eye permanent or impermanent?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Impermanent, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But is what is impermanent, anguish<br\/>or happiness?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Anguish, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is right to regard that which is impermanent,<br\/>anguish and liable to alteration as,<br\/>&#8216;This is mine,<br\/>this am I,<br\/>this is my self.&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;What do you think about this, sisters?<br\/>Is the ear permanent or impermanent?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Impermanent, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But is what is impermanent, anguish<br\/>or happiness?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Anguish, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is right to regard that which is impermanent,<br\/>anguish and liable to alteration as,<br\/>&#8216;This is mine,<br\/>this am I,<br\/>this is my self.&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;What do you think about this, sisters?<br\/>Is the nose permanent or impermanent?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Impermanent, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But is what is impermanent, anguish<br\/>or happiness?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Anguish, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is right to regard that which is impermanent,<br\/>anguish and liable to alteration as,<br\/>&#8216;This is mine,<br\/>this am I,<br\/>this is my self.&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;What do you think about this, sisters?<br\/>Is the tongue permanent or impermanent?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Impermanent, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But is what is impermanent, anguish<br\/>or happiness?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Anguish, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is right to regard that which is impermanent,<br\/>anguish and liable to alteration as,<br\/>&#8216;This is mine,<br\/>this am I,<br\/>this is my self.&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;What do you think about this, sisters?<br\/>Is the body permanent or impermanent?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Impermanent, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But is what is impermanent, anguish<br\/>or happiness?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Anguish, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is right to regard that which is impermanent,<br\/>anguish and liable to alteration as,<br\/>&#8216;This is mine,<br\/>this am I,<br\/>this is my self.&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;What do you think about this, sisters?<br\/>Is the mind permanent or impermanent?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Impermanent, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But is what is impermanent, anguish<br\/>or happiness?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Anguish, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is right to regard that which is impermanent,<br\/>anguish and liable to alteration as,<br\/>&#8216;This is mine,<br\/>this am I,<br\/>this is my self.&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What is the reason for this?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Already, revered sir, by means of perfect intuitive wisdom<br\/>it has been well seen by us as it really is that<br\/>&#8216;These six internal sense-fields are impermanent.'&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is good, sisters, it is good.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">For it is thus, sisters,<br\/>that by means of perfect intuitive wisdom<br\/>this is seen by an Ariyan disciple<br\/>as it really is.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What do you think about this, sisters?<br\/>Are material shapes permanent or impermanent?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Impermanent, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But is what is impermanent, anguish<br\/>or happiness?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Anguish, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is right to regard that which is impermanent,<br\/>anguish and liable to alteration as,<br\/>&#8216;This is mine,<br\/>this am I,<br\/>this is my self.&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What do you think about this, sisters?<br\/>Are sounds permanent or impermanent?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Impermanent, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But is what is impermanent, anguish<br\/>or happiness?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Anguish, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is right to regard that which is impermanent,<br\/>anguish and liable to alteration as,<br\/>&#8216;This is mine,<br\/>this am I,<br\/>this is my self.&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What do you think about this, sisters?<br\/>Are smells permanent or impermanent?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Impermanent, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But is what is impermanent, anguish<br\/>or happiness?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Anguish, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is right to regard that which is impermanent,<br\/>anguish and liable to alteration as,<br\/>&#8216;This is mine,<br\/>this am I,<br\/>this is my self.&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What do you think about this, sisters?<br\/>Are tastes permanent or impermanent?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Impermanent, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But is what is impermanent, anguish<br\/>or happiness?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Anguish, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is right to regard that which is impermanent,<br\/>anguish and liable to alteration as,<br\/>&#8216;This is mine,<br\/>this am I,<br\/>this is my self.&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What do you think about this, sisters?<br\/>Are touches permanent or impermanent?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Impermanent, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But is what is impermanent, anguish<br\/>or happiness?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Anguish, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is right to regard that which is impermanent,<br\/>anguish and liable to alteration as,<br\/>&#8216;This is mine,<br\/>this am I,<br\/>this is my self.&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What do you think about this, sisters?<br\/>Are mental states permanent or impermanent?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Impermanent, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But is what is impermanent, anguish<br\/>or happiness?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Anguish, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is right to regard that which is impermanent,<br\/>anguish and liable to alteration as,<br\/>&#8216;This is mine,<br\/>this am I,<br\/>this is my self.&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What is the reason for this?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Already, revered sir, by means of perfect intuitive wisdom<br\/>it has been well see by us<br\/>as it really is that<br\/>&#8216;These six external sense-fields are impermanent.'&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is good, sisters, it is good.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">For it is thus, sisters,<br\/>that by means of perfect intuitive wisdom<br\/>this is seen by an Ariyan disciple as it really is.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What do you think about this, sisters?<br\/>Is visual consciousness permanent or impermanent?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Impermanent, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But is what is impermanent, anguish<br\/>or happiness?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Anguish, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is right to regard that which is impermanent,<br\/>anguish and liable to alteration as,<br\/>&#8216;This is mine,<br\/>this am I,<br\/>this is my self.&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What do you think about this, sisters?<br\/>Is auditory consciousness permanent or impermanent?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Impermanent, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But is what is impermanent, anguish<br\/>or happiness?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Anguish, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is right to regard that which is impermanent,<br\/>anguish and liable to alteration as,<br\/>&#8216;This is mine,<br\/>this am I,<br\/>this is my self.&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What do you think about this, sisters?<br\/>Is olfactory consciousness permanent or impermanent?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Impermanent, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But is what is impermanent, anguish<br\/>or happiness?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Anguish, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is right to regard that which is impermanent,<br\/>anguish and liable to alteration as,<br\/>&#8216;This is mine,<br\/>this am I,<br\/>this is my self.&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What do you think about this, sisters?<br\/>Is gustatory consciousness permanent or impermanent?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Impermanent, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But is what is impermanent, anguish<br\/>or happiness?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Anguish, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is right to regard that which is impermanent,<br\/>anguish and liable to alteration as,<br\/>&#8216;This is mine,<br\/>this am I,<br\/>this is my self.&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What do you think about this, sisters?<br\/>Is tactile consciousness permanent or impermanent?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Impermanent, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But is what is impermanent, anguish<br\/>or happiness?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Anguish, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is right to regard that which is impermanent,<br\/>anguish and liable to alteration as,<br\/>&#8216;This is mine,<br\/>this am I,<br\/>this is my self.&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What do you think about this, sisters?<br\/>Is mental consciousness permanent or impermanent?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Impermanent, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But is what is impermanent, anguish or happiness?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Anguish, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pg325\"><span class=\"f2 g\"><b>[325]<\/b><\/span><\/a> &#8220;Is it right to regard that which is impermanent,<br\/>anguish and liable to alterations as<br\/>&#8216;This is mine,<br\/>this am I,<br\/>this is my self&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What is the reason for this?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Already, revered sir, by means of perfect intuitive wisdom<br\/>it has been well seen by us as it really is that<br\/>&#8216;These six classes of consciousness are impermanent.'&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is good, sisters, it is good.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">For it is thus, sisters,<br\/>that by means of perfect intuitive wisdom<br\/>this is seen by an Ariyan disciple as it really is.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is, sisters, like the oil for lighting an oil-lamp<br\/>which is impermanent and liable to alteration,<br\/>and like the wick which is impermanent and liable to alteration,<br\/>and like the flame which is impermanent and liable to alteration,<br\/>and like the light which is impermanent and liable to alteration.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If anyone, sisters, were to speak thus:<br\/>&#8216;The oil for lighting this oil-lamp is impermanent and liable to alteration,<br\/>and the wick is impermanent and liable to alteration,<br\/>and the flame is impermanent and liable to alteration,<br\/>but that which is the light<br\/>\u2014 that is permanent, lasting, eternal, not liable to alteration,&#8217;<br\/>speaking thus sisters,<br\/>would he be speaking rightly?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What is the reason for this?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is, revered sir, that<br\/>if the oil for lighting this oil-lamp be impermanent and liable to alteration,<br\/>and if the wick be impermanent and liable to alteration,<br\/>and if the flame be impermanent and liable to alteration,<br\/>all the more is the light impermanent and liable to alteration.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Even so, sisters,<br\/>if anyone should speak thus:<br\/>&#8216;These six internal sense-fields are impermanent and liable to alteration,<br\/>but whatever pleasure or pain<br\/>or neither pain nor pleasure<br\/>is experience as a result of these six internal sense-field<br\/>\u2014 that is permanent, lasting, eternal,<br\/>not liable to alteration,&#8217;<br\/>speaking this, sisters,<br\/>would he be speaking rightly?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What is the reason for this?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As a result of this or that condition, revered sir,<br\/>these or those feelings arise.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">From the stopping of this or that condition<br\/>these or those feelings are stopped.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is good, sisters, it is good.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">For it is thus, sisters,<br\/>that by means of perfect intuitive wisdom<br\/>this is seen by an Ariyan disciple as it really is.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is, sisters, like the roots of a great, stable and pithy tree<br\/>which are impermanent and liable to alteration,<br\/>like the trunk<br\/>which is impermanent and liable to alteration<br\/>the branches and foliage<br\/>which are impermanent and liable to alteration,<br\/>and like the shade<br\/>which is impermanent and liable to alteration.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If anyone, sisters, were to speak thus: &#8216;The roots of this great, stable and pithy tree<br\/>are impermanent and liable to alteration,<br\/>the trunk of this great, stable and pithy tree<br\/>are impermanent and liable to alteration,<br\/>the branches and foliage of this great, stable and pithy tree<br\/>are impermanent and liable to <a id=\"pg326\"><span class=\"f2 g\"><b>[326]<\/b><\/span><\/a> alteration,<br\/>but that which is its shade<br\/>\u2014 that is permanent, lasting, eternal,<br\/>not liable to alteration,<br\/>speaking thus, sisters,<br\/>would he be speaking rightly?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What is the reason for this?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is, revered sir, that if the roots of this great, stable and pithy tree<br\/>are impermanent and liable to alteration,<br\/>the trunk of this great, stable and pithy tree<br\/>are impermanent and liable to alteration,<br\/>the foliage and branches of this great, stable and pithy tree<br\/>are impermanent and liable to alteration,<br\/>all the more is the shade impermanent and liable to alteration.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Even so, sisters,<br\/>if anyone should speak thus:<br\/>&#8216;These six external sense-fields<br\/>are impermanent and liable to alteration,<br\/>but whatever pleasure or pain<br\/>or neither pain nor pleasure<br\/>is experience as a result of these six external sense-fields<br\/>\u2014 that is permanent, lasting, eternal,<br\/>not liable to alteration,&#8217;<br\/>speaking thus, sisters,<br\/>would he be speaking rightly?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What is the reason for this?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As a result of this or that condition, revered sir,<br\/>these or those feeling arise.<br\/>From the stopping of this or that condition<br\/>these or those feelings are stopped.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is good, sisters, it is good.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">For it is thus, sisters,<br\/>that by means of perfect intuitive wisdom<br\/>this is seen by an Ariyan disciple as it really is.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is, sisters, as if a clever cattle-butcher<br\/>or cattle-butcher&#8217;s apprentice,<br\/>having killed a cow,<br\/>should dissect the cow with a butcher&#8217;s sharp knife<br\/>without spoiling the flesh within,<br\/>without spoiling the outer hide,<br\/>and with the butcher&#8217;s sharp knife<br\/>should cut,<br\/>should cut around,<br\/>should cut all around<br\/>whatever tendons, sinews and ligaments there are there within;<br\/>and having cut,<br\/>cut around,<br\/>cut all around<br\/>and removed the outer hide and,<br\/>having clothed that cow in that self-same hide again,<br\/>should then speak thus:<br\/>&#8216;This cow is conjoined with this hide as before.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Speaking thus, sisters, would he be speaking rightly?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What is the reason for this?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Although, revered sir, that clever cattle-butcher<br\/>or cattle-butcher&#8217;s apprentice,<br\/>having killed a cow<br\/>should dissect the cow with a butcher&#8217;s sharp knife<br\/>without spoiling the flesh within,<br\/>without spoiling the outer hide,<br\/>and with the butcher&#8217;s sharp knife<br\/>should cut,<br\/>should cut around,<br\/>should cut all around<br\/>whatever tendons, sinews and ligaments there are there within;<br\/>and having cut,<br\/>cut around,<br\/>cut all around<br\/>and removed the outer hide and,<br\/>having clothed that cow in that self-same hide again,<br\/>should then speak thus:<br\/>&#8216;This cow is conjoined with this hide as before.&#8217;<br\/>yet that cow is not conjoined with that hide.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;I have made this simile for you, sisters,<br\/>so as to illustrate the meaning.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This is the meaning here:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;The flesh within,&#8217; sisters,<br\/>is a synonym for the six internal sense-fields.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;The outer hide,&#8217; sisters,<br\/>is a synonym for the six external sense-fields.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;The tendons, sinews and ligaments within,&#8217; sisters,<br\/>is a synonym for delight and attachment.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;The butcher&#8217;s sharp knife,&#8217; sisters,<br\/>is a synonym for the Ariyan intuitive wisdom,<br\/>the Ariyan intuitive wisdom by which <a id=\"pg327\"><span class=\"f2 g\"><b>[327]<\/b><\/span><\/a> one cuts,<br\/>cuts around<br\/>and cuts all around<br\/>the inner defilement&#8217;s<br\/>the inner fetters<br\/>and the inner bonds.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">There are, sisters, these seven links in awakening<span class=\"f1\"><sup>[<a id=\"fn6\" href=\"#n6\">6<\/a>]<\/sup><\/span><br\/>from the development and making much of which a monk,<br\/>by the destruction of the cankers,<br\/>having here and now realized<br\/>by his own super-knowledge<br\/>the freedom of mind<br\/>and the freedom through intuitive wisdom<br\/>that are cankerless,<br\/>entering on them abides therein.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What are the seven?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Herein, sisters, a monk develops the link in awakening<br\/>that is mindfulness<br\/>and is dependent on aloofness,<br\/>dependant on detachment,<br\/>dependant on cessation,<br\/>ending in abandoning;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">he develops the link in awakening<br\/>that is investigation into things<br\/>and is dependent on aloofness,<br\/>dependant on detachment,<br\/>dependant on cessation,<br\/>ending in abandoning;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">he develops the link in awakening<br\/>that is energy<br\/>and is dependent on aloofness,<br\/>dependant on detachment,<br\/>dependant on cessation,<br\/>ending in abandoning;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">he develops the link in awakening<br\/>that is rapture<br\/>and is dependent on aloofness,<br\/>dependant on detachment,<br\/>dependant on cessation,<br\/>ending in abandoning;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">he develops the link in awakening<br\/>that is impassability<br\/>and is dependent on aloofness,<br\/>dependant on detachment,<br\/>dependant on cessation,<br\/>ending in abandoning;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">he develops the link in awakening<br\/>that is concentration<br\/>and is dependent on aloofness,<br\/>dependant on detachment,<br\/>dependant on cessation,<br\/>ending in abandoning;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">he develops the link in awakening<br\/>that is equanimity<br\/>and is dependent on aloofness,<br\/>dependent on detachment,<br\/>dependent on cessation,<br\/>ending in abandoning.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">These, sisters, are the seven links in awakening<br\/>from the development and making much of which a monk,<br\/>by the destruction of the cankers,<br\/>having here and now realized<br\/>by his own super-knowledge<br\/>the freedom of mind<br\/>and the freedom through intuitive wisdom<br\/>that are cankerless,<br\/>entering on them abides therein.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the venerable Nandaka,<br\/>having exhorted the nuns with this exhortation,<br\/>dismissed them, saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Go, sisters, it is time.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then these nuns,<br\/>having rejoiced in what the venerable Nandaka had said<br\/>and having given thanks,<br\/>rose from their seats,<br\/>greeted the venerable Nandaka<br\/>keeping their right sides towards him,<br\/>and approached the Lord;<br\/>having approached and greeted the Lord,<br\/>they stood at a respectful distance.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The Lord spoke thus to these nuns<br\/>as they were standing at a respectful distance:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Go, nuns, it is time.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then these nuns,<br\/>having greeted the Lord,<br\/>departed keeping their right sides towards him.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Not long after these nuns had departed<br\/>the Lord addressed the monks, saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Monks, as on an Observance day,<br\/>a fourteenth,<br\/>there is neither doubt nor perplexity among the populace<br\/>as to whether the moon is not full<span class=\"f1\"><sup>[<a id=\"fn7\" href=\"#n7\">7<\/a>]<\/sup><\/span><br\/>or whether the moon is full,<br\/>for the moon is then not full,<br\/>even so, monks,<br\/>although these nuns were delighted with Nandaka;&#8217;s teaching on <i>Dhamma<\/i>,<br\/>their aspirations were not fulfilled.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the Lord addressed the venerable Nandaka, saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Well <a id=\"pg328\"><span class=\"f2 g\"><b>[328]<\/b><\/span><\/a> then, Nandaka,<br\/>you may exhort these nuns<br\/>with this same exhortation<br\/>again tomorrow.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Yes, revered sir,&#8221;<br\/>the venerable Nandaka answered the Lord in assent.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the venerable Nandaka dressed in the early morning<br\/>towards the end of that night and,<br\/>taking his bowl and robe,<br\/>entered S\u0101vatth\u012b for almsfood.<br\/>When he had walked for almsfood in S\u0101vatth\u012b,<br\/>on returning from the alms-gathering<br\/>after the meal<br\/>he approached the King&#8217;s Monastery without a companion.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Those nuns saw the venerable Nandaka coming in the distance,<br\/>and on seeing him they made ready a seat<br\/>and set out water for (washing) the feet.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The venerable Nandaka sat down on the seat made ready<br\/>and as he was sitting down he washed his feet.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And when those nuns had greeted the venerable Nandaka<br\/>they sat down at a respectful distance.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The venerable Nandaka spoke thus to those nuns<br\/>as they were sitting down at a respectful distance:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Sisters, there will be a talk by way of putting questions.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Those who understand (each question) should say:<br\/>&#8216;We understand&#8217;;<br\/>those who do not understand should say:<br\/>&#8216;We do not understand.&#8217;<br\/>But if anyone has any doubt or perplexity<br\/>I should be questioned about it thus:<br\/>&#8216;How is this, revered sir?<br\/>What is the meaning of that?'&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;So far, revered sir,<br\/>we are pleased and satisfied with the master Nandaka<br\/>in that the master Nandaka invites us.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;What do you think about this, sisters?<br\/>Is the eye permanent or impermanent?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Impermanent, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But is what is impermanent, anguish<br\/>or happiness?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Anguish, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is right to regard that which is impermanent,<br\/>anguish and liable to alteration as,<br\/>&#8216;This is mine,<br\/>this am I,<br\/>this is my self.&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;What do you think about this, sisters?<br\/>Is the ear permanent or impermanent?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Impermanent, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But is what is impermanent, anguish<br\/>or happiness?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Anguish, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is right to regard that which is impermanent,<br\/>anguish and liable to alteration as,<br\/>&#8216;This is mine,<br\/>this am I,<br\/>this is my self.&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;What do you think about this, sisters?<br\/>Is the nose permanent or impermanent?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Impermanent, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But is what is impermanent, anguish<br\/>or happiness?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Anguish, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is right to regard that which is impermanent,<br\/>anguish and liable to alteration as,<br\/>&#8216;This is mine,<br\/>this am I,<br\/>this is my self.&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;What do you think about this, sisters?<br\/>Is the tongue permanent or impermanent?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Impermanent, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But is what is impermanent, anguish<br\/>or happiness?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Anguish, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is right to regard that which is impermanent,<br\/>anguish and liable to alteration as,<br\/>&#8216;This is mine,<br\/>this am I,<br\/>this is my self.&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;What do you think about this, sisters?<br\/>Is the body permanent or impermanent?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Impermanent, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But is what is impermanent, anguish<br\/>or happiness?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Anguish, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is right to regard that which is impermanent,<br\/>anguish and liable to alteration as,<br\/>&#8216;This is mine,<br\/>this am I,<br\/>this is my self.&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;What do you think about this, sisters?<br\/>Is the mind permanent or impermanent?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Impermanent, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But is what is impermanent, anguish<br\/>or happiness?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Anguish, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is right to regard that which is impermanent,<br\/>anguish and liable to alteration as,<br\/>&#8216;This is mine,<br\/>this am I,<br\/>this is my self.&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What is the reason for this?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Already, revered sir, by means of perfect intuitive wisdom<br\/>it has been well seen by us as it really is that<br\/>&#8216;These six internal sense-fields are impermanent.'&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is good, sisters, it is good.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">For it is thus, sisters,<br\/>that by means of perfect intuitive wisdom<br\/>this is seen by an Ariyan disciple<br\/>as it really is.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What do you think about this, sisters?<br\/>Are material shapes permanent or impermanent?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Impermanent, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But is what is impermanent, anguish<br\/>or happiness?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Anguish, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is right to regard that which is impermanent,<br\/>anguish and liable to alteration as,<br\/>&#8216;This is mine,<br\/>this am I,<br\/>this is my self.&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What do you think about this, sisters?<br\/>Are sounds permanent or impermanent?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Impermanent, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But is what is impermanent, anguish<br\/>or happiness?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Anguish, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is right to regard that which is impermanent,<br\/>anguish and liable to alteration as,<br\/>&#8216;This is mine,<br\/>this am I,<br\/>this is my self.&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What do you think about this, sisters?<br\/>Are smells permanent or impermanent?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Impermanent, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But is what is impermanent, anguish<br\/>or happiness?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Anguish, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is right to regard that which is impermanent,<br\/>anguish and liable to alteration as,<br\/>&#8216;This is mine,<br\/>this am I,<br\/>this is my self.&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What do you think about this, sisters?<br\/>Are tastes permanent or impermanent?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Impermanent, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But is what is impermanent, anguish<br\/>or happiness?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Anguish, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is right to regard that which is impermanent,<br\/>anguish and liable to alteration as,<br\/>&#8216;This is mine,<br\/>this am I,<br\/>this is my self.&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What do you think about this, sisters?<br\/>Are touches permanent or impermanent?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Impermanent, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But is what is impermanent, anguish<br\/>or happiness?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Anguish, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is right to regard that which is impermanent,<br\/>anguish and liable to alteration as,<br\/>&#8216;This is mine,<br\/>this am I,<br\/>this is my self.&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What do you think about this, sisters?<br\/>Are mental states permanent or impermanent?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Impermanent, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But is what is impermanent, anguish<br\/>or happiness?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Anguish, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is right to regard that which is impermanent,<br\/>anguish and liable to alteration as,<br\/>&#8216;This is mine,<br\/>this am I,<br\/>this is my self.&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What is the reason for this?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Already, revered sir, by means of perfect intuitive wisdom<br\/>it has been well see by us<br\/>as it really is that<br\/>&#8216;These six external sense-fields are impermanent.'&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is good, sisters, it is good.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">For it is thus, sisters,<br\/>that by means of perfect intuitive wisdom<br\/>this is seen by an Ariyan disciple as it really is.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What do you think about this, sisters?<br\/>Is visual consciousness permanent or impermanent?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Impermanent, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But is what is impermanent, anguish<br\/>or happiness?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Anguish, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is right to regard that which is impermanent,<br\/>anguish and liable to alteration as,<br\/>&#8216;This is mine,<br\/>this am I,<br\/>this is my self.&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What do you think about this, sisters?<br\/>Is auditory consciousness permanent or impermanent?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Impermanent, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But is what is impermanent, anguish<br\/>or happiness?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Anguish, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is right to regard that which is impermanent,<br\/>anguish and liable to alteration as,<br\/>&#8216;This is mine,<br\/>this am I,<br\/>this is my self.&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What do you think about this, sisters?<br\/>Is olfactory consciousness permanent or impermanent?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Impermanent, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But is what is impermanent, anguish<br\/>or happiness?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Anguish, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is right to regard that which is impermanent,<br\/>anguish and liable to alteration as,<br\/>&#8216;This is mine,<br\/>this am I,<br\/>this is my self.&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What do you think about this, sisters?<br\/>Is gustatory consciousness permanent or impermanent?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Impermanent, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But is what is impermanent, anguish<br\/>or happiness?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Anguish, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is right to regard that which is impermanent,<br\/>anguish and liable to alteration as,<br\/>&#8216;This is mine,<br\/>this am I,<br\/>this is my self.&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What do you think about this, sisters?<br\/>Is tactile consciousness permanent or impermanent?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Impermanent, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But is what is impermanent, anguish<br\/>or happiness?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Anguish, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is right to regard that which is impermanent,<br\/>anguish and liable to alteration as,<br\/>&#8216;This is mine,<br\/>this am I,<br\/>this is my self.&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What do you think about this, sisters?<br\/>Is mental consciousness permanent or impermanent?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Impermanent, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But is what is impermanent, anguish or happiness?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Anguish, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Is it right to regard that which is impermanent,<br\/>anguish and liable to alterations as<br\/>&#8216;This is mine,<br\/>this am I,<br\/>this is my self&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What is the reason for this?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Already, revered sir, by means of perfect intuitive wisdom<br\/>it has been well seen by us as it really is that<br\/>&#8216;These six classes of consciousness are impermanent.'&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is good, sisters, it is good.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">For it is thus, sisters,<br\/>that by means of perfect intuitive wisdom<br\/>this is seen by an Ariyan disciple as it really is.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is, sisters, like the oil for lighting an oil-lamp<br\/>which is impermanent and liable to alteration,<br\/>and like the wick which is impermanent and liable to alteration,<br\/>and like the flame which is impermanent and liable to alteration,<br\/>and like the light which is impermanent and liable to alteration.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If anyone, sisters, were to speak thus:<br\/>&#8216;The oil for lighting this oil-lamp is impermanent and liable to alteration,<br\/>and the wick is impermanent and liable to alteration,<br\/>and the flame is impermanent and liable to alteration,<br\/>but that which is the light<br\/>\u2014 that is permanent, lasting, eternal, not liable to alteration,&#8217;<br\/>speaking thus sisters,<br\/>would he be speaking rightly?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What is the reason for this?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is, revered sir, that<br\/>if the oil for lighting this oil-lamp be impermanent and liable to alteration,<br\/>and if the wick be impermanent and liable to alteration,<br\/>and if the flame be impermanent and liable to alteration,<br\/>all the more is the light impermanent and liable to alteration.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Even so, sisters,<br\/>if anyone should speak thus:<br\/>&#8216;These six internal sense-fields are impermanent and liable to alteration,<br\/>but whatever pleasure or pain<br\/>or neither pain nor pleasure<br\/>is experience as a result of these six internal sense-field<br\/>\u2014 that is permanent, lasting, eternal,<br\/>not liable to alteration,&#8217;<br\/>speaking this, sisters,<br\/>would he be speaking rightly?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What is the reason for this?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As a result of this or that condition, revered sir,<br\/>these or those feelings arise.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">From the stopping of this or that condition<br\/>these or those feelings are stopped.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is good, sisters, it is good.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">For it is thus, sisters,<br\/>that by means of perfect intuitive wisdom<br\/>this is seen by an Ariyan disciple as it really is.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is, sisters, like the roots of a great, stable and pithy tree<br\/>which are impermanent and liable to alteration,<br\/>like the trunk<br\/>which is impermanent and liable to alteration<br\/>the branches and foliage<br\/>which are impermanent and liable to alteration,<br\/>and like the shade<br\/>which is impermanent and liable to alteration.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If anyone, sisters, were to speak thus: &#8216;The roots of this great, stable and pithy tree<br\/>are impermanent and liable to alteration,<br\/>the trunk of this great, stable and pithy tree<br\/>are impermanent and liable to alteration,<br\/>the branches and foliage of this great, stable and pithy tree<br\/>are impermanent and liable to alteration,<br\/>but that which is its shade<br\/>\u2014 that is permanent, lasting, eternal,<br\/>not liable to alteration,<br\/>speaking thus, sisters,<br\/>would he be speaking rightly?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What is the reason for this?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is, revered sir, that if the roots of this great, stable and pithy tree<br\/>are impermanent and liable to alteration,<br\/>the trunk of this great, stable and pithy tree<br\/>are impermanent and liable to alteration,<br\/>the foliage and branches of this great, stable and pithy tree<br\/>are impermanent and liable to alteration,<br\/>all the more is the shade impermanent and liable to alteration.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Even so, sisters,<br\/>if anyone should speak thus:<br\/>&#8216;These six external sense-fields<br\/>are impermanent and liable to alteration,<br\/>but whatever pleasure or pain<br\/>or neither pain nor pleasure<br\/>is experience as a result of these six external sense-fields<br\/>\u2014 that is permanent, lasting, eternal,<br\/>not liable to alteration,&#8217;<br\/>speaking thus, sisters,<br\/>would he be speaking rightly?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What is the reason for this?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As a result of this or that condition, revered sir,<br\/>these or those feeling arise.<br\/>From the stopping of this or that condition<br\/>these or those feelings are stopped.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is good, sisters, it is good.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">For it is thus, sisters,<br\/>that by means of perfect intuitive wisdom<br\/>this is seen by an Ariyan disciple as it really is.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is, sisters, as if a clever cattle-butcher<br\/>or cattle-butcher&#8217;s apprentice,<br\/>having killed a cow,<br\/>should dissect the cow with a butcher&#8217;s sharp knife<br\/>without spoiling the flesh within,<br\/>without spoiling the outer hide,<br\/>and with the butcher&#8217;s sharp knife<br\/>should cut,<br\/>should cut around,<br\/>should cut all around<br\/>whatever tendons, sinews and ligaments there are there within;<br\/>and having cut,<br\/>cut around,<br\/>cut all around<br\/>and removed the outer hide and,<br\/>having clothed that cow in that self-same hide again,<br\/>should then speak thus:<br\/>&#8216;This cow is conjoined with this hide as before.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Speaking thus, sisters, would he be speaking rightly?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What is the reason for this?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Although, revered sir, that clever cattle-butcher<br\/>or cattle-butcher&#8217;s apprentice,<br\/>having killed a cow<br\/>should dissect the cow with a butcher&#8217;s sharp knife<br\/>without spoiling the flesh within,<br\/>without spoiling the outer hide,<br\/>and with the butcher&#8217;s sharp knife<br\/>should cut,<br\/>should cut around,<br\/>should cut all around<br\/>whatever tendons, sinews and ligaments there are there within;<br\/>and having cut,<br\/>cut around,<br\/>cut all around<br\/>and removed the outer hide and,<br\/>having clothed that cow in that self-same hide again,<br\/>should then speak thus:<br\/>&#8216;This cow is conjoined with this hide as before.&#8217;<br\/>yet that cow is not conjoined with that hide.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;I have made this simile for you, sisters,<br\/>so as to illustrate the meaning.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This is the meaning here:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;The flesh within,&#8217; sisters,<br\/>is a synonym for the six internal sense-fields.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;The outer hide,&#8217; sisters,<br\/>is a synonym for the six external sense-fields.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;The tendons, sinews and ligaments within,&#8217; sisters,<br\/>is a synonym for delight and attachment.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;The butcher&#8217;s sharp knife,&#8217; sisters,<br\/>is a synonym for the Ariyan intuitive wisdom,<br\/>the Ariyan intuitive wisdom by which one cuts,<br\/>cuts around<br\/>and cuts all around<br\/>the inner defilement&#8217;s<br\/>the inner fetters<br\/>and the inner bonds.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">There are, sisters, these seven links in awakening<br\/>from the development and making much of which a monk,<br\/>by the destruction of the cankers,<br\/>having here and now realized<br\/>by his own super-knowledge<br\/>the freedom of mind<br\/>and the freedom through intuitive wisdom<br\/>that are cankerless,<br\/>entering on them abides therein.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What are the seven?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Herein, sisters, a monk develops the link in awakening<br\/>that is mindfulness<br\/>and is dependent on aloofness,<br\/>dependant on detachment,<br\/>dependant on cessation,<br\/>ending in abandoning;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">he develops the link in awakening<br\/>that is investigation into things<br\/>and is dependent on aloofness,<br\/>dependant on detachment,<br\/>dependant on cessation,<br\/>ending in abandoning;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">he develops the link in awakening<br\/>that is energy<br\/>and is dependent on aloofness,<br\/>dependant on detachment,<br\/>dependant on cessation,<br\/>ending in abandoning;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">he develops the link in awakening<br\/>that is rapture<br\/>and is dependent on aloofness,<br\/>dependant on detachment,<br\/>dependant on cessation,<br\/>ending in abandoning;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">he develops the link in awakening<br\/>that is impassability<br\/>and is dependent on aloofness,<br\/>dependant on detachment,<br\/>dependant on cessation,<br\/>ending in abandoning;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">he develops the link in awakening<br\/>that is concentration<br\/>and is dependent on aloofness,<br\/>dependant on detachment,<br\/>dependant on cessation,<br\/>ending in abandoning;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">he develops the link in awakening<br\/>that is equanimity<br\/>and is dependent on aloofness,<br\/>dependent on detachment,<br\/>dependent on cessation,<br\/>ending in abandoning.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">These, sisters, are the seven links in awakening<br\/>from the development and making much of which a monk,<br\/>by the destruction of the cankers,<br\/>having here and now realized<br\/>by his own super-knowledge<br\/>the freedom of mind<br\/>and the freedom through intuitive wisdom<br\/>that are cankerless,<br\/>entering on them abides therein.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the venerable Nandaka,<br\/>having exhorted the nuns with this exhortation,<br\/>dismissed them, saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Go, sisters, it is time.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then these nuns,<br\/>having rejoiced in what the venerable Nandaka had said<br\/>and having given thanks,<br\/>rose from their seats,<br\/>greeted the venerable Nandaka<br\/>keeping their right sides towards him,<br\/>and approached the Lord;<br\/>having approached and greeted the Lord,<br\/>they stood at a respectful distance.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The Lord spoke thus to these nuns<br\/>as they were standing at a respectful distance:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Go, nuns, it is time.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then these nuns,<br\/>having greeted the Lord,<br\/>departed keeping their right sides towards him.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Not long after these nuns had departed<br\/>the Lord addressed the monks, saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Monks, as on an Observance day,<br\/>a fifteenth,<br\/>there is neither doubt nor perplexity among the populace<br\/>as to whether the moon is not full<br\/>or whether the moon is full,<br\/>for the moon is then quite full,<br\/>even so, monks, these nuns were delighted with Nandaka&#8217;s teaching on <i>Dhamma<\/i><br\/>and their aspirations were fulfilled.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">She who is the last nun<span class=\"f1\"><sup>[<a id=\"fn8\" href=\"#n8\">8<\/a>]<\/sup><\/span> of these five hundred nuns is a stream-attainer,<br\/>not liable to the Downfall;<br\/>she is assured, bound for self-awakening.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus spoke the Lord. Delighted, these monks rejoiced in what the Lord had said.<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<hr class=\"demi\"\/>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n1\" href=\"#fn1\">1<\/a>]<\/sup> At <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/an\/01_ones\/an01.188-295.pali.bd.htm#pg25\"><i>A.<\/i> i. 25<\/a> he is called foremost of those who exhort nuns. Verses at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/kd\/thag\/thag.189.rhyc.pts.htm#v279\"><i>Thag.<\/i> 279-282.<\/a> <i>MA.<\/i> v. 93-94 says that in a former life he had been head of 500 slaves and Mah\u0101paj\u0101pat\u012b of 500 women slaves, and they were husband and wife. In this life the women were born as her companions and went forth with her.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n2\" href=\"#fn2\">2<\/a>]<\/sup> This was because in a previous birth he had been a king and they his concubines. He feared that anyone with recollection of former &#8220;habitations&#8221; would know this, and accuse him of wanting to see his former companions again.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n3\" href=\"#fn3\">3<\/a>]<\/sup> A term of high regard. The Buddha knew that only Nandaka could liberate the nuns.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n4\" href=\"#fn4\">4<\/a>]<\/sup>R\u0101jak\u0101r\u0101ma, built by Pasenadi to the south of the city, corresponding to the Th\u016bp\u0101r\u0101ma, (at Anur\u0101dhapura), <i>MA.<\/i> v. 96. See <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/kd\/jat\/idx_jataka.htm#jat_155\"><i>J\u0101.<\/i> ii. 15<\/a> and <i>D.P.P.N.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n5\" href=\"#fn5\">5<\/a>]<\/sup><i>attadutiya,<\/i> with oneself for companion, <i>i.e.<\/i> alone; see <i>C.P.D.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n6\" href=\"#fn6\">6<\/a>]<\/sup> As at <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/mn\/idx_majjhima_nikaya_3.htm#p119\"><i>M.<\/i> iii. 88.<\/a> They are spoken of here according to <i>MA.<\/i> v. 96-97 because wisdom alone, without the seven links in awakening, is unable to cut off the defilements.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n7\" href=\"#fn7\">7<\/a>]<\/sup> <i>\u016bno chando, i.e..<\/i> one day less than full; the fifteenth being the day of the full moon.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n8\" href=\"#fn8\">8<\/a>]<\/sup> The last of all in so far as excellent qualities, <i>gu\u1e47a,<\/i> are concerned is a stream-attainer; the others are once-returners, non-returners and those whose cankers are destroyed, <i>MA.<\/i> v. 97.<\/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.146.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-15b5af9 elementor-section-full_width elementor-section-content-space-between elementor-section-height-default elementor-section-height-default\" data-id=\"15b5af9\" 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-d84fc74\" data-id=\"d84fc74\" 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-70b4597 elementor-widget elementor-widget-text-editor\" data-id=\"70b4597\" 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\u0101sa5. Sa\u1e37\u0101yatana Vagga The Middle Length SayingsIII. The Final Fifty Discourses5. The Division of the\u2026<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"elementor_canvas","format":"standard","meta":{"footnotes":""},"categories":[356],"tags":[],"td_series":[],"class_list":["post-35922","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\/35922","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=35922"}],"version-history":[{"count":5,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35922\/revisions"}],"predecessor-version":[{"id":38807,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35922\/revisions\/38807"}],"wp:attachment":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/media?parent=35922"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/categories?post=35922"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/tags?post=35922"},{"taxonomy":"td_series","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/td_series?post=35922"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}