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Na kevalañca idheva evaṃ dassesi, cūḷataṇhāsaṅkhaye, mahātaṇhāsaṅkhaye, cūḷavedalle, mahāvedalle, raṭṭhapālasutte, māgaṇḍiyasutte, dhātuvibhaṅge, āneñjasappāye, dīghanikāyamhi mahānidāne, sakkapañhe, mahāsatipaṭṭhāne, saṃyuttamhi cūḷanidānasutte, rukkhopame, parivīmaṃsanasutte, sakale vedanāsaṃyutteti evaṃ anekesu suttesu paṭhamaṃ rūpakammaṭṭhānaṃ kathetvā pacchā arūpakammaṭṭhānaṃ vedanāvasena nibbattetvā dassesi.
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Not only here did he point it out thus. In the Cula Tanhasankkhaya, the Cula Vedalla, the Maha Vedalla, the Ratthapala, Magandiya, Dhatuvibhanga, and Aneñjasappaya of the Majjhima Nikaya; in the Maha Nidana, Sakkapañha, and Maha Satipatthana of the Digha Nikaya; in the Cula Nidana, Rukkhupama, and Parivimamsana Suttas of the Samyutta Nikaya; in the whole of the Vedana Samyutta of the same Nikaya; and in many other discourses did the Master point out the formless subject of meditation, by way of feeling, having taken out feeling from the fivefold aggregation, after first expounding the form subject of meditation.
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