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25, 66); S. v. S. v. 359). g. D. i. 189 (Dial. i. 225). Nibbidä leads to viräga (dispassionateness) and therefore to vimutti (emancipation) and Nirvana. The Pali term samsara can be used to denote simply 'process' or 'circulation,' as in A. i. S. i. 73), without the association of dukkha. , animate and inanimate nature as the physical substratum that constitutes the world. A. i. 31. 19 A. ii. S. ii. 57); cf. also S. i. S. i. 86). 20 S. iv. S. iv. 57); cf. also A. ii. S. ii. 56). 21 S. iv. S. iv.

Seeing the way in which the root terms apply to the different types of persons, the interpreter would be able to make his preaching of the Dhamma more relevant to his audience. However, this aspect is probably secondary to the importance of recognising that the Buddha's teachings had various levels of relevance; the Dhamma had one goal but multiple paths to that goal. The second meaning guideline is called 'Lions' Play,' Sihavikkllitam* The lions in the 'Lions' Play' guideline are the Buddhas, Paccekabuddhas, and Sävakas who have destroyed lust, hate and delusion.

Thus, they are shown to be concepts which can provide points of contact between the wording of a passage and the true Dhamma (N. 81, G. 469-470). Since all acceptable interpretations must be in accord with this formulation of the central ideas of the Dhamma, the remaining härä provide the interpreter with the necessary word connections, logic connections, and procedures for examining any passage in order to find some part of this outline of the Dhamma implicit in it. Therefore, the purpose of the härä is accurately described if we think of them as ways of understanding any authoritative passage as an avatar of the Dhamma.

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