{"id":35415,"date":"2022-08-20T20:13:24","date_gmt":"2022-08-20T13:13:24","guid":{"rendered":"https:\/\/tamhoc.org\/?p=35415"},"modified":"2022-08-24T17:04:57","modified_gmt":"2022-08-24T10:04:57","slug":"kinh-truong-bo-13-eng-kinh-tam-minh-tevijja-sutta-by-t-w-rhys-davids","status":"publish","type":"post","link":"https:\/\/tamhoc.org\/trang-chu\/2022\/08\/20\/kinh-truong-bo-13-eng-kinh-tam-minh-tevijja-sutta-by-t-w-rhys-davids\/","title":{"rendered":"Kinh Tr\u01b0\u1eddng B\u1ed9 13 Eng : Kinh Tam minh (Tevijja sutta) by T.W. Rhys Davids"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-post\" data-elementor-id=\"35415\" class=\"elementor elementor-35415\">\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-57bb563 elementor-section-full_width elementor-section-content-space-around elementor-section-height-default elementor-section-height-default\" data-id=\"57bb563\" 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-168fff0\" data-id=\"168fff0\" 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 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elementor-widget-text-editor\" data-id=\"7ec0741\" 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=\"31532\" class=\"elementor elementor-31532\">\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-73806774 elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"73806774\" 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-642f8941\" data-id=\"642f8941\" 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-12c609f elementor-widget elementor-widget-toggle\" data-id=\"12c609f\" 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-1961\" class=\"elementor-tab-title\" data-tab=\"1\" role=\"tab\" aria-controls=\"elementor-tab-content-1961\" 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 013 Gi\u00e1o \u00c1n Tr\u01b0\u1eddng B\u1ed9 Kinh \u2013 Kinh Tam Minh (tevijja Sutta)<\/a>\n\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<div id=\"elementor-tab-content-1961\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"1\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-1961\"><ul><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/21\/giao-an-truong-bo-kinh-kinh-tam-minh-tevijja-sutta\/\" rel=\"bookmark\">Gi\u00e1o \u00c1n Tr\u01b0\u1eddng B\u1ed9 Kinh \u2013 Kinh Tam Minh (tevijja Sutta)<\/a><\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/20\/kinh-truong-bo-13-eng-kinh-tam-minh-tevijja-sutta-by-t-w-rhys-davids\/\" rel=\"bookmark\">Kinh Tr\u01b0\u1eddng B\u1ed9 13 Eng : Kinh Tam minh (Tevijja sutta) by T.W. Rhys Davids<\/a><\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/21\/kinh-truong-bo-13-pali-kinh-tam-minh-tevijja-sutta\/\" rel=\"bookmark\">Kinh Tr\u01b0\u1eddng B\u1ed9 13 Pali : Kinh Tam minh (Tevijja sutta)<\/a><\/li><li class=\"entry-title\"><a href=\"https:\/\/tamhoc.org\/2022\/09\/04\/kinh-truong-bo-ah13-kinh-tam-minh-tevijja-sutta-kinh-tam-minh-a-ham\/\" rel=\"bookmark\">Kinh Tr\u01b0\u1eddng B\u1ed9 AH13 \u2013 Kinh Tam Minh (Tevijja Sutta) \u2013 Kinh Tam Minh ( A H\u00e0m)<\/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-1962\" class=\"elementor-tab-title\" data-tab=\"2\" role=\"tab\" aria-controls=\"elementor-tab-content-1962\" 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-1962\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"2\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-1962\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/29\/gg-kinh-phap-mon-can-ban-trung-bo-kinh-nikaya\/\" target=\"_blank\" rel=\"noopener\">Gi\u1ea3ng gi\u1ea3i c\u01a1 b\u1ea3n<\/a><\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/21\/giao-an-truong-bo-kinh-kinh-tam-minh-tevijja-sutta\/\" rel=\"bookmark\">Gi\u00e1o \u00c1n Tr\u01b0\u1eddng B\u1ed9 Kinh \u2013 Kinh Tam Minh (tevijja Sutta)<\/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 013 Gi\\u00e1o \\u00c1n Tr\\u01b0\\u1eddng B\\u1ed9 Kinh \\u2013 Kinh Tam Minh (tevijja Sutta)\",\"acceptedAnswer\":{\"@type\":\"Answer\",\"text\":\"<ul><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/21\\\/giao-an-truong-bo-kinh-kinh-tam-minh-tevijja-sutta\\\/\\\" rel=\\\"bookmark\\\">Gi\\u00e1o \\u00c1n Tr\\u01b0\\u1eddng B\\u1ed9 Kinh \\u2013 Kinh Tam Minh (tevijja Sutta)<\\\/a><\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/20\\\/kinh-truong-bo-13-eng-kinh-tam-minh-tevijja-sutta-by-t-w-rhys-davids\\\/\\\" rel=\\\"bookmark\\\">Kinh Tr\\u01b0\\u1eddng B\\u1ed9 13 Eng : Kinh Tam minh (Tevijja sutta) by T.W. Rhys Davids<\\\/a><\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/21\\\/kinh-truong-bo-13-pali-kinh-tam-minh-tevijja-sutta\\\/\\\" rel=\\\"bookmark\\\">Kinh Tr\\u01b0\\u1eddng B\\u1ed9 13 Pali : Kinh Tam minh (Tevijja sutta)<\\\/a><\\\/li><li class=\\\"entry-title\\\"><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/09\\\/04\\\/kinh-truong-bo-ah13-kinh-tam-minh-tevijja-sutta-kinh-tam-minh-a-ham\\\/\\\" rel=\\\"bookmark\\\">Kinh Tr\\u01b0\\u1eddng B\\u1ed9 AH13 \\u2013 Kinh Tam Minh (Tevijja Sutta) \\u2013 Kinh Tam Minh ( A H\\u00e0m)<\\\/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\\\/29\\\/gg-kinh-phap-mon-can-ban-trung-bo-kinh-nikaya\\\/\\\" target=\\\"_blank\\\" rel=\\\"noopener\\\">Gi\\u1ea3ng gi\\u1ea3i c\\u01a1 b\\u1ea3n<\\\/a><\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/21\\\/giao-an-truong-bo-kinh-kinh-tam-minh-tevijja-sutta\\\/\\\" rel=\\\"bookmark\\\">Gi\\u00e1o \\u00c1n Tr\\u01b0\\u1eddng B\\u1ed9 Kinh \\u2013 Kinh Tam Minh (tevijja Sutta)<\\\/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-50 elementor-top-column elementor-element elementor-element-14bfb1e\" data-id=\"14bfb1e\" 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-1738c05 elementor-widget elementor-widget-text-editor\" data-id=\"1738c05\" 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<!-- wp:paragraph -->\n<p><a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm\">https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm<\/a><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:heading {\"level\":4} -->\n<h4>Sacred Books of the Buddhists<br>Volume II<\/h4>\n<!-- \/wp:heading -->\n\n<!-- wp:heading {\"level\":4} -->\n<h4>D\u012bgha Nik\u0101ya<\/h4>\n<!-- \/wp:heading -->\n\n<!-- wp:heading {\"level\":4} -->\n<h4>Dialogues of the Buddha<br>Part I<\/h4>\n<!-- \/wp:heading -->\n\n<!-- wp:heading {\"level\":4} -->\n<h4><a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/dn\/idx_digha_nikaya.htm#p13\">Sutta 13<\/a><\/h4>\n<!-- \/wp:heading -->\n\n<!-- wp:heading {\"level\":4} -->\n<h4>Tevijja Suttanta\u0271<\/h4>\n<!-- \/wp:heading -->\n\n<!-- wp:heading {\"level\":1} -->\n<h1>On Knowledge of the Vedas<\/h1>\n<!-- \/wp:heading -->\n\n<!-- wp:paragraph -->\n<p>Translated from the Pali by T.W. Rhys Davids<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Public Domain<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Originally published under the patronage of<br>His Majesty King Chul\u0101lankarana,<br>King of Siam<br>by The Pali Text Society, Oxford<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:separator -->\n<hr class=\"wp-block-separator\"\/>\n<!-- \/wp:separator -->\n\n<!-- wp:paragraph -->\n<p><a><strong>[298]<\/strong><\/a><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:heading {\"level\":4} -->\n<h4><strong>Introduction<br>to the<br>Tevijja Sutta<\/strong><\/h4>\n<!-- \/wp:heading -->\n\n<!-- wp:paragraph -->\n<p>.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This is the only Suttanta, among the thirteen translated in this volume, in which the discourse does not lead up to Arahatship. It leads up only to the so-called Brahma Vih\u0101ras \u2014 the supreme conditions \u2014 four states of mind held to result, after death, in a rebirth in the heavenly worlds of Brahm\u0101. Why is it \u2014 the Buddhist ideal being Arahatship, which leads to no rebirth at all \u2014 that this lower ideal is thus suddenly introduced?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>It would seem that the particular point here discussed was regarded as so important that it could scarcely be left out. And when we recollect that the highest teaching current before the Buddha, and still preserved in the pre-Buddhistic Upanishads, was precisely about union with Brahm\u0101; we may, without much danger of error, explain the position occupied in the series of dialogues by this Suttanta by the supposition that it was deliberately inserted here as the Buddhist answer to the Upanishad theory. In this respect it is noteworthy that the neuter Brahman is quietly ignored. That is quite in accordance with the method of the Suttantas. The Buddha is in them often represented as using, in his own sense, words familiar to his interlocutors in a different sense. The neuter Brahman is, so far as I am aware, entirely unknown in the Nik\u0101yas, and of course the Buddha&#8217;s idea of Brahm\u0101, in the masculine, really differs widely from that of the Upanishads.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>There is nothing original in the Buddhist belief that a man&#8217;s habit of mind at the time of his death would determine, save only in the one case of the Arahat, the nature of his rebirth. It is an Indian \u2014 not an exclusively Buddhist theory. The Buddhist texts represent it as held by non-Buddhists, and already long before. the Buddha&#8217;s time, and as accepted by all as a matter of course. And it is even not exclusively Indian. As I have pointed out elsewhere, it is&nbsp;<a><strong>[299]<\/strong><\/a>&nbsp;ascribed by Plato to Socrates.<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#n1\">1<\/a>]<\/sup>&nbsp;The essentially Buddhist parts of the theory are three. In the first place, the choice of the particular details they held essential to such a habit of mind as would lead to rebirth in the Brahm\u0101-worlds; secondly, their doctrine that there was not really any &#8216;soul&#8217; to be reborn; and thirdly, that the highest ideal was not to be reborn at all (even only once, and into union with Brahm\u0101).<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The J\u0101taka commentary in numerous passages states that the four Brahma vih\u0101ras were practised, long before the time of the rise of Buddhism, by the sages of old. I have not found such a statement in the Nik\u0101yas; and it is most probable therefore that the J\u0101taka commentator is ante-dating the particular meditations in question. However this may be, they remained, throughout the long history of Buddhism, an essential part of Buddhist practice. They are even mentioned in the&nbsp;<a href=\"https:\/\/obo.genaud.net\/resources\/pdf\/jataka_mala\/garland-of-birth-stories.pdf\">J\u0101taka M\u0101l\u0101,<\/a>&nbsp;a work usually supposed to be Mah\u0101y\u0101nist, and dated about a thousand years later than the Buddha.<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#n2\">2<\/a>]<\/sup>&nbsp;They are well known to-day in Burma, Siam, and Ceylon. And it would be interesting to know whether they still form a part of the regulated meditations which are known to be practised by Buddhists in Thibet, China, and Japan. But they have not been found in any Indian book not a Buddhist work, and are therefore almost certainly exclusively Buddhist. Even the most determined anti-Buddhist must admit the beauty of the language (in spite of its repetitions \u00a7\u00a7 76-78), the subtle depth of the ideas, and the great value of the practice from the point of view of ethical self-training. He would probably rejoin, and with truth, that similar sentiments are met with in other (post-Buddhistic) Indian books. But it is one thing to give expression in isolated passages to such views, and quite another to have selected just these four as the four cornerstones of habitual endeavour.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>It should be recollected that the argument here is only an&nbsp;<em>argumetium ad hominem.<\/em>&nbsp;If you want union with Brahm\u0101 \u2014 which you had much better not want \u2014 this is the way to attain to it.<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#n3\">3<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:separator -->\n<hr class=\"wp-block-separator\"\/>\n<!-- \/wp:separator -->\n\n<!-- wp:paragraph -->\n<p><a><strong>[300]<\/strong><\/a><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:heading {\"level\":4} -->\n<h4>XIII. Tevijja Sutta<\/h4>\n<!-- \/wp:heading -->\n\n<!-- wp:heading {\"level\":1} -->\n<h1>On Knowledge Of The Vedas<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#n4\">4<\/a>]<\/sup><\/h1>\n<!-- \/wp:heading -->\n\n<!-- wp:paragraph -->\n<p>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/dn\/dn.13.pali.bd.htm#p1\">1<\/a>][<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/bs\/dn.13.rhyt.bs_3.htm#p1\">bs<\/a>][<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/bd\/dn\/dn.13.olds.bd.htm#p1\">olds<\/a>]&nbsp;THUS&nbsp;HAVE&nbsp;I&nbsp;HEARD.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>When the Exalted One was once journeying through Kosala<br>with a great company of the brethren,<br>with about five hundred brethren,<br>he came to the Brahman village in Kosala<br>which is called Manas\u0101ka\u1e6da.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And there at Manas\u0101ka\u1e6da<br>the Exalted One stayed in the mango grove,<br>on the bank of the river Akiravat\u012b,<br>to the north of Manas\u0101ka\u1e6da.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>2. Now at that time<br>many very distinguished and wealthy Brahmans<br>were staying at Manas\u0101ka\u1e6da;<br>to wit, Ka\u1e45k\u012b the Brahman,<br>T\u0101rukkha the Brahman,<br>Pokkharas\u0101di the Brahman,<br>J\u0101\u1e47usso\u1e47i the Brahman,<br>Todeyya the Brahman,<br>and other very distinguished and wealthy Brahmans<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#n5\">5<\/a>]<\/sup>.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a><strong>[301]<\/strong><\/a>&nbsp;3. Now a conversation sprung up between V\u0101se\u1e6d\u1e6dha and Bh\u0101radv\u0101ja,<br>when they were taking exercise<br>(after their bath)<br>and walking up and down,<br>in thoughtful mood,<br>as to which was the true path,<br>and which the false<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#n6\">6<\/a>]<\/sup>.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>4. The young Brahman V\u0101se\u1e6d\u1e6dha spake thus:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;This is the straight path,<br>this the direct way<br>which makes for salvation,<br>and leads him who acts according to it,<br>into a state of union with Brahm\u0101.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>I mean that which has been announced<br>by the Brahman Pokkharas\u0101di.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>5. The young Brahman Bh\u0101radv\u0101ja spake thus:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;This is the straight path,<br>this the direct way<br>which makes for salvation,<br>and leads him who acts according to it,<br>into a state of union with Brahm\u0101.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>I mean that which has been announced<br>by the Brahman T\u0101rukkha.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>6. But neither was the young Brahman V\u0101se\u1e6d\u1e6dha<br>able to convince the young Brahman Bh\u0101radv\u0101ja,<br>nor was the young Brahman Bh\u0101radv\u0101ja<br>able to convince the young Brahman V\u0101se\u1e6d\u1e6dha.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>7. Then the young Brahman V\u0101se\u1e6d\u1e6dha<br>said to the young Brahman Bh\u0101radv\u0101ja:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;That Sama\u1e47a Gotama, Bh\u0101radv\u0101ja,<br>of the sons of the S\u0101kyas,<br>who went out from the S\u0101kya clan<br>to adopt the religious life,<br>is now staying at Manas\u0101ka\u1e6da,<br>in the mango grove,<br>on the bank of the river Aciravat\u012b,<br>to the north of Manas\u0101ka\u1e6da.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Now regarding that venerable Gotama,<br>such is the high reputation<br>that has been noised abroad:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;That Exalted One is an Arahat,<br>a fully enlightened one,<br>abounding in wisdom and goodness,<br>happy,<br>with knowledge of the worlds,<br>unsurpassed as a guide<br>to mortals willing to be led,<br>a teacher of gods and men,<br>an Exalted One,<br>a Buddha.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a><strong>[302]<\/strong><\/a>&nbsp;Come, then, Bh\u0101radv\u0101ja,<br>let us go to the place<br>where the Sama\u1e47a Gotama is;<br>and when we have come there,<br>let us ask the Sama\u1e47a Gotama<br>touching this matter.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>What the Sama\u1e47a Gotama shall declare unto us,<br>that let us bear in mind.&#8221;<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#n7\">7<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Very well, my friend!&#8221;<br>said the young Brahman Bh\u0101radv\u0101ja, in assent,<br>to the young Brahman V\u0101se\u1e6d\u1e6dha.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u00a7<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>8. Then the young Brahman V\u0101se\u1e6d\u1e6dha<br>and the young Brahman Bh\u0101radv\u0101ja<br>went on to the place<br>where the Exalted One was.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And when they had come there,<br>they exchanged with the Exalted One<br>the greetings and compliments<br>of politeness and courtesy,<br>and sat down beside him.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And while they were thus seated<br>the young Brahman V\u0101se\u1e6d\u1e6dha<br>said to the Exalted One:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;As we, Gotama, were taking exercise<br>and walking up and down,<br>there sprung up a conversation between us<br>on which was the true path,<br>and which the false.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>I said thus:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;This is the straight path,<br>this the direct way<br>which makes for salvation,<br>and leads him who acts according to it,<br>into a state of union with Brahm\u0101.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>I mean that which has been announced<br>by the Brahman Pokkharas\u0101di.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Bh\u0101radv\u0101ja said thus:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;This is the straight path,<br>this the direct way<br>which makes for salvation,<br>and leads him who acts according to it,<br>into a state of union with Brahm\u0101.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>I mean that which has been announced<br>by the Brahman T\u0101rukkha.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Regarding this matter, Gotama,<br>there is a strife,<br>a dispute,<br>a difference of opinion between us.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>9. &#8220;So you say, V\u0101se\u1e6d\u1e6dha,<br>that you said thus:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;This is the straight path,<br>this the direct way<br>which makes for salvation,<br>and leads him who acts according to it,<br>into a state of union with Brahm\u0101.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a><strong>[303]<\/strong><\/a>&nbsp;I mean that which has been announced<br>by the Brahman Pokkharas\u0101di.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>While Bh\u0101radv\u0101ja said thus:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;This is the straight path,<br>this the direct way<br>which makes for salvation,<br>and leads him who acts according to it,<br>into a state of union with Brahm\u0101.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>I mean that which has been announced<br>by the Brahman T\u0101rukkha.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Wherein, then, O V\u0101se\u1e6d\u1e6dha,<br>is there a strife,<br>a dispute,<br>a difference of opinion between you?&#8221;<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#n8\">8<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>10. &#8220;Concerning the true path<br>and the false, Gotama.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Various Brahmans, Gotama,<br>teach various paths.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The Addhariy\u0101 Brahmans,<br>the Tittiriy\u0101 Brahmans,<br>the Chandok\u0101 Brahmans<br>[the Chandav\u0101 Brahmans],<br>the Bavharij\u0101 Brahmans.<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#n9\">9<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Are all those saving paths?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Are they all paths<br>which will lead him who acts according to them,<br>into a state of union with Brahm\u0101?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Just, Gotama, as<br>near a village or a town<br>there are many and various paths,<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#n10\">10<\/a>]<\/sup><br>yet they all meet together in the village \u2014<br>just in that way<br>are all the various paths<br>taught by various Brahmans \u2014<br>the Addhariy\u0101 Brahmans,<br>the Tittiriy\u0101 Brahmans,<br>the Chandok\u0101 Brahmans<br>[the Chandav\u0101 Brahmans],<br>the Bavharij\u0101 Brahmans.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Are all these saving paths?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Are they all paths<br>which will lead him who acts according to them,<br>into a state of union with Brahm\u0101?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>11. &#8220;Do you say that they all lead aright, V\u0101se\u1e6d\u1e6dha?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;I say so, Gotama.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a><strong>[304]<\/strong><\/a>&nbsp;&#8220;Do you really say that they all lead aright, V\u0101se\u1e6d\u1e6dha?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;So I say, Gotama.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>12. &#8220;But yet, V\u0101se\u1e6d\u1e6dha,<br>is there a single one<br>of the Brahmans versed in the Three Vedas,<br>who has ever seen Brahm\u0101 face-to-face&#8221;?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;No, indeed, Gotama.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Or is there then, V\u0101se\u1e6d\u1e6dha,<br>a single one of the teachers<br>of the Brahmans versed in the Three Vedas<br>who has seen Brahm\u0101 face-to-face&#8221;?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;No, indeed, Gotama!&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Or is there then, V\u0101se\u1e6d\u1e6dha,<br>a single one of the pupils of the teachers<br>of the Brahmans versed in the Three Vedas<br>who has seen Brahm\u0101 face-to-face&#8221;?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;No, indeed, Gotama!&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Or is there then, V\u0101se\u1e6d\u1e6dha,<br>a single one of the Brahmans<br>up to the seventh generation<br>who has seen Brahm\u0101 face-to-face?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;No, indeed, Gotama!&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>13. &#8220;Well then, V\u0101se\u1e6d\u1e6dha,<br>those ancient Rishis<br>of the Brahmans versed in the Three Vedas,<br>the authors of the verses,<br>the utterers of the verses,<br>whose ancient form of words<br>so chanted, uttered, or composed,<br>the Brahmans of to-day chant over again or repeat;<br>intoning or reciting<br>exactly as has been intoned or recited &#8211;<br>to wit, A\u1e6d\u1e6dhaka,<br>V\u0101maka,<br>V\u0101madeva,<br>Vess\u0101mitta,<br>Yamataggi,<br>A\u1e45girasa,<br>Bh\u0101radv\u0101ja,<br>V\u0101se\u1e6d\u1e6dha,<br>Kassapa,<br>and Bhagu<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#n11\">11<\/a>]<\/sup>&nbsp;\u2014<br>did even they speak thus, saying:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;We know it,<br>we have seen it,<br>where Brahm\u0101 is<br>whence Brahm\u0101 is,<br>whither Brahm\u0101 is&#8217;?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Not so, Gotama!&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>14. &#8220;Then you say, V\u0101se\u1e6d\u1e6dha<br>that none of the Brahmans,<br>or of their teachers,<br>or of their pupils,<br>even up to the seventh generation,<br>has ever seen Brahm\u0101 face-to-face.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And that even the Rishis of old,<br>the authors and utterers of the verses,<br>of the ancient form of words<br>which the Brahmans of to-day so carefully intone<br>and recite precisely as they have&nbsp;<a><strong>[305]<\/strong><\/a>&nbsp;been handed down &#8211;<br>even they did not pretend to know<br>or to have seen<br>where<br>or whence<br>or whither Brahm\u0101 is.<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#n12\">12<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>So that the Brahmans versed in the Three Vedas<br>have forsooth said thus:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;What we know not,<br>what we have not seen,<br>to a state of union with that<br>we can show the way,<br>and can say:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;This Is the straight path,<br>this is the direct way<br>which makes for salvation,<br>and leads him who acts according to it,<br>into a state of union with Brahm\u0101!&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Now what think you, V\u0101se\u1e6d\u1e6dha?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Does it not follow,<br>this being so,<br>that the talk of the Brahmans,<br>versed though they be in the Three Vedas,<br>turns out to be foolish talk&#8221;?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;In sooth, Gotama,<br>that being, so,<br>it follows that the talk<br>of the Brahmans versed in the Three Vedas<br>is foolish talk!&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>15. &#8220;Verily, V\u0101se\u1e6d\u1e6dha,<br>that Brahmans versed in the Three Vedas<br>should be able to show the way<br>to a state of union<br>with that which they do not know,<br>neither have seen &#8211;<br>such a condition of things<br>can in no wise be!<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:image -->\n<figure class=\"wp-block-image\"><img decoding=\"async\" src=\"https:\/\/obo.genaud.net\/resources\/images\/blind_leading_blind.gif\" alt=\"The Blind Leading the Blind\" title=\"The Blind Leading the Blind\"\/><\/figure>\n<!-- \/wp:image -->\n\n<!-- wp:paragraph -->\n<p>Just, V\u0101se\u1e6d\u1e6dha,<br>as when a string of blind men<br>are clinging one to the other,<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#n13\">13<\/a>]<\/sup><br>neither can the foremost see,<br>nor can the middle one see,<br>nor can the hindmost see \u2014<br>just even so, methinks, V\u0101se\u1e6d\u1e6dha, is the talk<br>of the Brahmans versed in the Three Vedas<br>but blind talk:<br>the first sees not,<br>the middle one sees not,<br>nor can the latest see.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The talk then<br>of these&nbsp;<a><strong>[306]<\/strong><\/a>&nbsp;Brahmans versed in the Three Vedas<br>turns out to be ridiculous,<br>mere words,<br>a vain and empty thing!<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>16. Now what think you, V\u0101se\u1e6d\u1e6dha?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Can the Brahmans versed in the Three Vedas \u2014<br>like other, ordinary, folk \u2014<br>see the Moon and the Sun<br>as they pray to,<br>and praise,<br>and worship them,<br>turning round with clasped hands<br>towards the place whence they rise<br>and where they set?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Certainly, Gotama, they can&#8221;.<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#n14\">14<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>17. &#8220;Now what think you, V\u0101se\u1e6d\u1e6dha?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The Brahmans versed in the Three Vedas,<br>who can very well \u2014<br>like other, ordinary, folk \u2014<br>see the Moon and the Sun<br>as they pray to,<br>and praise,<br>and worship them,<br>turning round with clasped hands<br>to the place whence they rise<br>and where they set \u2014<br>are those Brahmans,<br>versed in the Three Vedas,<br>able to point out the way<br>to a state of union<br>with the Moon or the Sun,<br>saying:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;This is the straight path,<br>this the direct way<br>which makes for salvation,<br>and leads him who acts according to it,<br>to a state of union with the Moon or the Sun'&#8221;?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Certainly, not, Gotama&#8221;!<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>18. &#8220;So you say, V\u0101se\u1e6d\u1e6dha,<br>that the Brahmans are not able to point out<br>the way to union<br>with that which they have seen,<br>and you further say<br>that neither any one of them,<br>nor of their pupils,<br>nor of their predecessors<br>even to the seventh generation<br>has ever seen Brahm\u0101.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And you further say<br>that even the Rishis of old,<br>whose words they hold in such deep respect,<br>did not pretend to know,<br>or to have seen<br>where, or whence, or whither Brahm\u0101 is.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yet these Brahmans versed in the Three Vedas<br>say, forsooth,<br>that they can point out the way to union<br>with that which they know not,<br>neither have seen.<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#n15\">15<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Now what&nbsp;<a><strong>[307]<\/strong><\/a>&nbsp;think you, V\u0101se\u1e6d\u1e6dha?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Does it not follow that,<br>this being so,<br>the talk of the Brahmans,<br>versed though they be in the Three Vedas,<br>turns out to be foolish talk?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;In sooth, Gotama,<br>that being so,<br>it follows that the talk of the Brahmans<br>versed in the Three Vedas<br>is foolish talk!&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>19. &#8220;Very good, V\u0101se\u1e6d\u1e6dha.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Verily then, V\u0101se\u1e6d\u1e6dha,<br>that Brahmans versed in the Three Vedas<br>should be able to show the way<br>to a state of union<br>with that which they do not know,<br>neither have seen &#8211;<br>such a condition of things<br>can in no wise be!<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u00a7<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Just, V\u0101se\u1e6d\u1e6dha, as if a man should say,<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;How I long for,<br>how I love<br>the most beautiful woman in this land!&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And people should ask him,<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Well! good friend!<br>this most beautiful woman in the land,<br>whom you thus love and long for,<br>do you know whether that beautiful woman<br>is a noble lady<br>or a Brahman woman,<br>or of the trader class,<br>or a S\u016bdra?&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>But when so asked,<br>he should answer:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;No.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And when people should ask him,<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Well! good friend!<br>this most beautiful woman in all the land,<br>whom you so love and long for,<br>do you know what the name<br>of that most beautiful woman is,<br>or what is her family name,<br>whether she be tall<br>or short<br>or of medium height,<br>dark<br>or brunette<br>or golden in colour,<br>or in what village<br>or town<br>or city she dwells&#8217;?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>But when so asked, he should answer:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;No.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And then people should say to him:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;So then, good friend,<br>whom you know not,<br>neither have seen,<br>her do you love and long for&#8217;?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And then when so asked, he should answer:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Yes.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Now what think you, V\u0101se\u1e6d\u1e6dha?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Would it not turn out,<br>that being so,<br>that the talk of that man<br>was foolish talk&#8221;?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;In sooth, Gotama,<br>it would turn out,<br>that being so,<br>that the talk of that man<br>was foolish talk!&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a><strong>[308]<\/strong><\/a>&nbsp;20. &#8220;And just even so, V\u0101se\u1e6d\u1e6dha<br>though you say that the Brahmans<br>are not able to point out the way to union<br>with that which they have seen,<br>and you further say that<br>neither any one of them,<br>nor of their pupils,<br>nor of their predecessors<br>even to the seventh generation<br>has ever seen Brahm\u0101.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And you further say<br>that even the Rishis of old,<br>whose words they hold in such deep respect,<br>did not pretend to know,<br>or to have seen<br>where, or whence, or whither Brahm\u0101 is.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yet these Brahmans versed in the Three Vedas<br>say, forsooth,<br>that they can point out the way to union<br>with that which they know not,<br>neither have seen.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Now what think you, V\u0101se\u1e6d\u1e6dha?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Does it not follow that,<br>this being so,<br>the talk of the Brahmans,<br>versed though they be in the Three Vedas,<br>is foolish talk?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;In sooth, Gotama,<br>that being so,<br>it follows that the talk<br>of the Brahmans versed in the Three Vedas<br>is foolish talk!&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Very good, V\u0101se\u1e6d\u1e6dha.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Verily then, V\u0101se\u1e6d\u1e6dha,<br>that Brahmans versed in the Three Vedas<br>should be able to show the way<br>to a state of union<br>with that which they do not know,<br>neither have seen \u2014<br>such a condition of things can in no wise be.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u00a7<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>21. Just, V\u0101se\u1e6d\u1e6dha,<br>as if a man should make a staircase<br>in the place where four roads cross,<br>to mount up into a mansion.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And people should say to him,<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Well, good friend,<br>this mansion,<br>to mount up into which<br>you are making this staircase,<br>do you know whether it is in the east,<br>or in the south,<br>or in the west,<br>or in the north?<br>whether it is high<br>or low<br>or of medium size&#8217;?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And when so asked, he should answer:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;No.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And people should say to him,<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;But then, good friend,<br>you are making a staircase<br>to mount up into something \u2014<br>taking it for a mansion \u2014<br>which, all the while, you know not,<br>neither have seen!&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And when so asked, he should answer:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Yes.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Now what think you, V\u0101se\u1e6d\u1e6dha?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Would it not&nbsp;<a><strong>[309]<\/strong><\/a>&nbsp;turn out<br>that being so,<br>that the talk of that man was foolish talk?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;In sooth, Gotama,<br>it would turn out,<br>that being so,<br>that the talk of that man<br>was foolish talk!&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>22. &#8220;And just even so, V\u0101se\u1e6d\u1e6dha,<br>though you say that the Brahmans<br>are not able to point out the way<br>to union with that which they have seen,<br>and you further say<br>that neither any one of them,<br>nor of their pupils,<br>nor of their predecessors<br>even to the seventh generation<br>has ever seen Brahm\u0101.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And you further say<br>that even the Rishis of old,<br>whose words they hold in such deep respect,<br>did not pretend to know,<br>or to have seen<br>where,<br>or whence,<br>or whither Brahm\u0101 is.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yet these Brahmans versed in the Three Vedas<br>say, forsooth,<br>that they can point out the way<br>to union with that which they know not,<br>neither have seen!<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Now what think you, V\u0101se\u1e6d\u1e6dha?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Does it not follow that,<br>this being so,<br>the talk of the Brahmans versed in the Three Vedas<br>is foolish talk?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;In sooth, Gotama,<br>that being so,<br>it follows that the talk<br>of the Brahmans versed in the Three Vedas<br>is foolish talk!&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>23. &#8220;Very good, V\u0101se\u1e6d\u1e6dha.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Verily then, V\u0101se\u1e6d\u1e6dha,<br>that Brahmans versed in the Three Vedas<br>should be able to show the way<br>to a state of union<br>with that which they do not know,<br>neither have seen &#8211;<br>such a condition of things<br>can in no wise be.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u00a7<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>24. Again, V\u0101se\u1e6d\u1e6dha,<br>if this river Aciravat\u012b were full of water<br>even to the brim,<br>and over-flowing.<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#n16\">16<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And a man with business on the other side,<br>bound for the other side,<br>making, for the other side,<br>should come up,<br>and want to cross over.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And he, standing on this bank,<br>should invoke the further bank,<br>and say,<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Come hither, O further bank!<br>come over to this side!&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Now what think you, V\u0101se\u1e6d\u1e6dha?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Would the further bank<br>of the river Aciravat\u012b,<br>by reason of that man&#8217;s&nbsp;<a><strong>[310]<\/strong><\/a>&nbsp;invoking<br>and praying<br>and hoping<br>and praising,<br>come over to this side?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Certainly not, Gotama!&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>25. &#8220;In just the same way, V\u0101se\u1e6d\u1e6dha,<br>do the Brahmans versed in the Three Vedas, \u2014<br>omitting the practice of those qualities<br>which really make a man a Brahman,<br>and adopting the practice of those qualities<br>which really make men non-Brahmans \u2014<br>say thus:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Indra we call upon,<br>Soma we call upon,<br>Varu\u1e47a we call upon,<br>\u012as\u0101na we call upon,<br>Paj\u0101pati we call upon,<br>Brahm\u0101 we call upon,<br>[Mahiddhi we call upon,<br>Yama we call upon!&#8217;<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#n17\">17<\/a>]<\/sup>]<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Verily, V\u0101se\u1e6d\u1e6dha,<br>that those Brahmans versed in the Three Vedas,<br>but omitting the practice<br>of those qualities which really make a man a Brahman,<br>and adopting the practice<br>of those qualities which really make men non-Brahmans \u2014<br>that they, by reason of their invoking<br>and praying<br>and hoping<br>and praising,<br>should, after death<br>and when the body is dissolved,<br>become united with Brahm\u0101<br>verily such a condition of things<br>can in no wise be!<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#n18\">18<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u00a7<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>26. Just, V\u0101se\u1e6d\u1e6dha,<br>as if this river Aciravat\u012b were full,<br>even to the brim,<br>and overflowing.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And a man with business on the other side,<br>making for the other side,<br>bound for the other side,<br>should come up,<br>and want to cross over.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And he,<br>on this bank,<br>were to be bound tightly,<br>with his arms behind his back,<br>by a strong chain.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Now what think you, V\u0101se\u1e6d\u1e6dha,<br>would that man be able to get over<br>from this bank of the river Aciravat\u012b<br>to the further bank?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Certainly not, Gotama!&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>27. &#8220;In the same way, V\u0101se\u1e6d\u1e6dha,<br>there are five things<br><a><strong>[311]<\/strong><\/a>&nbsp;leading to lust,<br>which are called,<br>in the Discipline of the Arahats,<br>a &#8216;chain&#8217; and a &#8216;bond.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>What are the five?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Forms perceptible to the eye;<br>desirable,<br>agreeable,<br>pleasant,<br>attractive<br>forms, that are accompanied by lust<br>and cause delight.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Sounds perceptible to the ear;<br>desirable,<br>agreeable,<br>pleasant,<br>attractive<br>sounds, that are accompanied by lust<br>and cause delight.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Odours perceptible to the nose;<br>desirable,<br>agreeable,<br>pleasant,<br>attractive<br>odours, that are accompanied by lust<br>and cause delight.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Tastes perceptible to the tongue;<br>desirable,<br>agreeable,<br>pleasant,<br>attractive<br>tastes, that are accompanied by lust<br>and cause delight.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Substances perceptible to the body by touch;<br>desirable,<br>agreeable,<br>pleasant,<br>attractive<br>substances, that are accompanied by lust<br>and cause delight.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>These five things<br>predisposing to passion<br>are called, in the Discipline of the Arahats,<br>a &#8216;chain&#8217;<br>and a &#8216;bond.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And these five things<br>predisposing to lust, V\u0101se\u1e6d\u1e6dha,<br>do the Brahmans versed in the Three Vedas<br>cling to,<br>they are infatuated by them,<br>attached to them,<br>see not the danger of them,<br>know not how unreliable they are,<br>and so enjoy them.<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#n19\">19<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>28. And verily, V\u0101se\u1e6d\u1e6dha,<br>that Brahmans versed in the Three Vedas,<br>but omitting the practice of those qualities<br>which really make a man a Brahman,<br>and adopting the practice of those qualities<br>which really make men non-Brahmans &#8211;<br>clinging to these five things predisposing to passion,<br>infatuated by them,<br>attached to them,<br>see not their danger,<br>knowing not their unreliability,<br>and so enjoying them \u2014<br>that these Brahmans should<br>after death,<br>on the dissolution of the body,<br>become united to Brahm\u0101, \u2014<br>such a condition of things can in no wise be!<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u00a7<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>29. Again, V\u0101se\u1e6d\u1e6dha,<br>if this river Aciravat\u012b<br>were full of water even to the brim,<br>and overflowing.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And a man with business on the other side,<br>making for the other side,<br>bound for the other side,<br>should come up,<br>and want to cross over.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And if he<br>covering himself up,<br>even to his head,<br>were to lie down,<br>on this bank,<br>to sleep.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Now what think you, V\u0101se\u1e6d\u1e6dha?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Would that man&nbsp;<a><strong>[312]<\/strong><\/a>&nbsp;be able to get over<br>from this bank of the river Aciravat\u012b<br>to the further bank?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Certainly not, Gotama!&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>30. &#8220;And in the same way, V\u0101se\u1e6d\u1e6dha,<br>there are these Five Hindrances,<br>in the Discipline of the Arahats,<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#n20\">20<\/a>]<\/sup><br>which are called &#8216;veils,&#8217;<br>and are called &#8216;hindrances,&#8217;<br>and are called &#8216;obstacles,&#8217;<br>and are called &#8216;entanglements&#8217;.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Which are the five?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The hindrance of worldly lusts,<br>the hindrance of ill will,<br>the hindrance of torpor and sloth of heart and mind.<br>the hindrance of flurry and worry,<br>the hindrance of suspense.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>These are the Five Hindrances, V\u0101se\u1e6d\u1e6dha,<br>which, in the Discipline of the Arahats,<br>are called &#8216;veils,&#8217;<br>and are called &#8216;hindrances,&#8217;<br>and are called &#8216;obstacles&#8217;<br>and are called &#8216;entanglements&#8217;.<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#n21\">21<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Now with these Five Hindrances, V\u0101se\u1e6d\u1e6dha,<br>the Brahmans versed in the Three Vedas<br>are veiled,<br>hindered,<br>obstructed,<br>and entangled.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And verily, V\u0101se\u1e6d\u1e6dha,<br>that Brahmans versed in the Three Vedas,<br>but omitting the practice<br>of those qualities which really make a man a Brahman,<br>and adopting the practice<br>of those qualities which really make men non-Brahmans \u2014<br>veiled,<br>hindered,<br>obstructed,<br>and entangled by these Five Hindrances \u2014<br>that these Brahmans should<br>after death,<br>on the dissolution of the body,<br>become united to Brahm\u0101 \u2014<br>such a condition of things can in no wise be!<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u00a7<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>31. Now what think you, V\u0101se\u1e6d\u1e6dha,<br>and what have you heard<br>from the Brahmans aged<br>and well-stricken in years,<br>when the learners and teachers are talking&nbsp;<a><strong>[313]<\/strong><\/a>&nbsp;together?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Is Brahm\u0101 in possession<br>of wives and wealth,<br>or is he not?&#8221;<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#n22\">22<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;He is not, Gotama.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Is his mind full of anger,<br>or free from anger?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Free from anger, Gotama.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Is his mind full of malice,<br>or free from malice?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Free from malice, Gotama.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Is his mind tarnished,<br>or, is it pure?&#8221;<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#n23\">23<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;It is pure, Gotama.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Has he self-mastery,<br>or has he not?&#8221;<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#n24\">24<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;He has, Gotama.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>32. &#8220;Now what think you, V\u0101se\u1e6d\u1e6dha,<br>are the Brahmans versed in the Vedas<br>in the possession<br>of wives and wealth,<br>or are they not?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;They are, Gotama.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Have they anger in their hearts,<br>or have they not?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;They have, Gotama.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Do they bear malice,<br>or do they not?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;They do, Gotama.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Are they pure in heart,<br>or are they not?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;They are not, Gotama.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Have they self-mastery,<br>or have they not?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;They have not, Gotama.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>33. &#8220;Then you say, V\u0101se\u1e6d\u1e6dha,<br>that the Brahmans are in possession<br>of wives and wealth,<br>and that Brahm\u0101 is not.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Can there, then,<br>be agreement and likeness<br>between the Brahmans<br>with their wives and property,<br>and Brahm\u0101,<br>who has none of these things?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a><strong>[314]<\/strong><\/a>&nbsp;&#8220;Certainly not, Gotama!&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>34. &#8220;Very good, V\u0101se\u1e6d\u1e6dha.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>But, verily,<br>that these Brahmans versed in the Vedas,<br>who live married and wealthy,<br>should after death,<br>when the body is dissolved,<br>become united with Brahm\u0101,<br>who has none of these things \u2014<br>such a condition of things can in no wise be!<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>35. Then you say, too, V\u0101se\u1e6d\u1e6dha,<br>that the Brahmans bear anger<br>and malice in their hearts,<br>and are tarnished in heart<br>and uncontrolled,<br>whilst Brahm\u0101 is free from anger and malice,<br>pure in heart,<br>and has self-mastery.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Now can there, then,<br>be concord and likeness<br>between the Brahmans<br>and Brahm\u0101?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Certainly not, Gotama!&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>36. &#8220;Very good, V\u0101se\u1e6d\u1e6dha.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>That these Brahmans versed in the Vedas<br>and yet bearing anger and malice in their hearts,<br>sinful,<br>and uncontrolled,<br>should after death,<br>when the body is dissolved,<br>become united to Brahm\u0101,<br>who is free from anger and malice,<br>pure in heart,<br>and has self-mastery \u2014<br>such a condition of things can in no wise be!<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>So that thus then, V\u0101se\u1e6d\u1e6dha, the Brahmans,<br>versed though they be in the Three Vedas,<br>while they sit down<br>(in confidence),<br>are sinking down<br>(in the mire);<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#n25\">25<\/a>]<\/sup><br>and so sinking<br>they are arriving only at despair,<br>thinking the while<br>that they are crossing over<br>into some happier land.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Therefore is it<br>that the threefold wisdom of the Brahmans,<br>wise in their Three Vedas,<br>is called a waterless desert,<br>their threefold wisdom is called<br>a pathless jungle,<br>their threefold wisdom is called<br>perdition!&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>37. When he had thus spoken,<br>the young Brahman V\u0101se\u1e6d\u1e6dha<br>said to the Blessed One:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a><strong>[315]<\/strong><\/a>&nbsp;&#8220;It has been told me, Gotama,<br>that the Sama\u1e47a Gotama knows the way<br>to the state of union with Brahm\u0101.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;What do you think, V\u0101se\u1e6d\u1e6dha,<br>is not Manas\u0101ka\u1e6da near to this spot,<br>not distant from this spot?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Just so, Gotama.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Manas\u0101ka\u1e6da is near to,<br>is not far from here.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Now what think you, V\u0101se\u1e6d\u1e6dha,<br>suppose there were a man<br>born in Manas\u0101ka\u1e6da,<br>and people should ask him,<br>who never till that time<br>had left Manas\u0101ka\u1e6da,<br>which was the way to Manas\u0101ka\u1e6da.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Would that man,<br>born and brought up in Manas\u0101ka\u1e6da,<br>be in any doubt or difficulty?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Certainly not, Gotama!<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And why?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>If the man had been born<br>and brought up in Manas\u0101ka\u1e6da,<br>every road that leads to Manas\u0101ka\u1e6da<br>would be perfectly familiar to him.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>38. &#8220;That man, V\u0101se\u1e6d\u1e6dha,<br>born and brought up at Manas\u0101ka\u1e6da<br>might, if he were asked the way to Manas\u0101ka\u1e6da,<br>fall into doubt and difficulty,<br>but to the Tath\u0101gata,<br>when asked touching the path<br>which leads to the world of Brahm\u0101,<br>there can be neither doubt nor difficulty.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>For Brahm\u0101, I know, V\u0101se\u1e6d\u1e6dha,<br>and the world of Brahm\u0101,<br>and the path which leadeth unto it.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yea, I know it<br>even as one who has entered the Brahm\u0101-world,<br>and has been born within it!&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u00a7<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>39. When he had thus spoken,<br>V\u0101se\u1e6d\u1e6dha, the young Brahman,<br>said to the Blessed One:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Just so has it been told me, Gotama,<br>even that the Sama\u1e47a Gotama knows<br>the way to a state of union with Brahm\u0101.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>It is well!<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Let the venerable Gotama<br>be pleased to show us the way<br>to a state of union with Brahm\u0101,<br>let the venerable Gotama<br>save the Brahman race!&#8221;<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#n26\">26<\/a>]<\/sup>!<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Listen then, V\u0101se\u1e6d\u1e6dha,<br>and give ear attentively,<br>and I will speak!&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a><strong>[316]<\/strong><\/a>&nbsp;&#8220;So be it, Lord!&#8221;<br>said the young Brahman V\u0101se\u1e6d\u1e6dha,<br>in assent, to the Blessed One.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>40. Then the Blessed One spake, and said:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Know, V\u0101se\u1e6d\u1e6dha, that<br>(from time to time)<br>a Tath\u0101gata is born into the world,<br>an Arahat,<br>a fully awakened one,<br>abounding in wisdom and goodness,<br>happy,<br>with knowledge of the worlds,<br>unsurpassed as a guide<br>to mortals willing to be led,<br>a teacher of gods and men,<br>a Blessed One,<br>a Buddha.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He, by himself,<br>thoroughly understands,<br>and sees,<br>as it were, face-to-face<br>this universe \u2014<br>including the worlds above<br>with the gods,<br>the M\u0101ras,<br>and the Brahm\u0101s;<br>and the world below<br>with its Sama\u1e47as and Brahmans,<br>its princes and peoples; \u2014<br>and he then makes his knowledge<br>known to others.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The truth doth he proclaim<br>both in the letter<br>and in the spirit,<br>lovely in its origin,<br>lovely in its progress,<br>lovely in its consummation:<br>the higher life doth he make known,<br>in all its purity<br>and in all its perfectness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>A householder or one of his children,<br>or a man of inferior birth in any class<br>listens to that truth;<br><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#n27\">27<\/a>]<\/sup>&nbsp;and on hearing it he has faith in the Tath\u0101gata (the one who has found the truth);<br>and when he is possessed of that faith,<br>he considers thus within himself:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Full of hindrances is household life,<br>a path for the dust of passion.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Free as the air is the life<br>of him who has renounced all worldly things.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>How difficult is it for the man who dwells at home<br>to live the higher life in all its fullness,<br>in all its purity,<br>in all its bright perfection!<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Let me then cut off my hair and beard,<br>let me clothe myself in the orange-&nbsp;<a><strong>[317]<\/strong><\/a>&nbsp;coloured robes,<br>and let me go forth<br>from the household life<br>into the homeless state.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then, before long,<br>forsaking his portion of wealth,<br>be it great or small,<br>forsaking his circle of relatives,<br>be they many or be they few,<br>he cuts off his hair and beard,<br>he clothes himself in the orange-coloured robes,<br>and he goes forth from the household life<br>into the homeless state.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>When he has thus become a recluse<br>he lives self-restrained by that restraint that should be binding on a recluse.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Uprightness is his delight,<br>and he sees danger<br>in the least of those things he should avoid.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He adopts, and trains himself in, the precepts.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He encompasses himself with good deeds in act and word.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Pure are his means of livelihood,<br>good is his conduct,<br>guarded the doors of his senses.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Mindful and self-possessed<br>he is altogether happy.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u00a7<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And how, V\u0101se\u1e6d\u1e6dha, is his conduct good?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>In this, V\u0101se\u1e6d\u1e6dha, that the Bhikshu,<br>putting away the killing of living things,<br>holds aloof from the destruction of life.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The cudgel and the sword he has laid aside,<br>and ashamed of roughness,<br>and full of mercy,<br>he dwells compassionate and kind<br>to all creatures that have life.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Putting away the taking<br>of what has not been given,<br>he lives aloof from grasping<br>what is not his own.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He takes only what is given,<br>and expecting that gifts will come,<br>he passes his life in honesty<br>and purity of heart.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Putting away unchastity,<br>he is chaste.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He holds himself aloof,<br>far off from the vulgar practice,<br>from the sexual act.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Putting away lying words,<br>he holds himself aloof from falsehood.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He speaks truth,<br>from the truth he never swerves;<br>faithful and trustworthy,<br>he breaks not his word to the world.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Putting away slander,<br>he holds himself aloof from calumny.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>What he hears here<br>he repeats not elsewhere<br>to raise a quarrel<br>against the people here;<br>what he hears elsewhere<br>he repeats not here<br>to raise a quarrel<br>against the people there.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Thus does he live as a binder together<br>of those who are divided,<br>an encourager of those who are friends,<br>a peacemaker,<br>a lover of peace,<br>impassioned for peace,<br>a speaker of words that make for peace.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Putting away rudeness of speech,<br>he holds himself aloof from harsh language.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whatsoever word is blameless,<br>pleasant to the car,<br>lovely,<br>reaching to the heart,<br>urbane,<br>pleasing to the people,<br>beloved of the people &#8211;<br>such are words he speaks.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Putting away frivolous talk,<br>he holds himself aloof from vain conversation.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>In season he speaks,<br>in accordance with the facts,<br>words full of meaning,<br>on religion,<br>on the discipline of the Order.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He speaks, and at the right time,<br>words worthy to be laid up in one&#8217;s heart,<br>fitly illustrated,<br>clearly divided,<br>to the point.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He holds himself aloof<br>from causing injury to seeds or plants.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He takes but one meal a day,<br>not eating at night,<br>refraining from food after hours<br>(after midday).<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He refrains from being a spectator<br>at shows at fairs,<br>with nautch dances,<br>singing, and music.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from wearing,<br>adorning,<br>or ornamenting himself<br>with garlands, scents, and unguents.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from the use<br>of large and lofty beds.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from accepting silver or gold.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from accepting uncooked grain.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from accepting raw meat.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from accepting women or girls.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from accepting bondmen or bondwomen.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from accepting sheep or goats.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from accepting fowls or swine.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from accepting elephants, cattle. horses, and mares.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from accepting cultivated fields or waste.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from acting as a go-between or messenger.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from buying and selling.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from cheating<br>with scales or bronzes or measures.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from the crooked ways<br>of bribery, cheating, and fraud.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He abstains from maiming,<br>murder,<br>putting in bonds,<br>highway robbery,<br>dacoity,<br>and violence.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u00a7<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>continue addicted to the injury of seedlings<br>and growing plants<br>whether propagated from roots<br>or cuttings<br>or joints<br>or buddings<br>or seeds<br>the Bhikshu holds aloof from such injury<br>to seedlings and growing plants.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>continue addicted to the use<br>of things stored up;<br>stores, to wit,<br>of foods,<br>drinks,<br>clothing,<br>equipages,<br>bedding,<br>perfumes,<br>and curry-stuffs \u2014<br>the Bhikshu holds aloof from such use<br>of things stored up.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans<br>while living on food provided by the faithful,<br>continue addicted to visiting shows;<br>that is to say:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(1) Nautch dances&nbsp;<em>(nacca\u0271);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(2) Singing of songs&nbsp;<em>(g\u012bta\u0271);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(3) Instrumental music&nbsp;<em>(v\u0101dita\u0271);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(4) Shows at fairs&nbsp;<em>(pekkha\u0271);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(5) Ballad recitations&nbsp;<em>(akkh\u0101na\u0271);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(6) Hand music&nbsp;<em>(p\u0101\u1e47issara\u0271);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(7) The chanting of bards&nbsp;<em>(vet\u0101la\u0271);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(8) Tam &#8211; tam playing&nbsp;<em>(kumbhath\u016bna\u0271);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(9) Fairy scenes&nbsp;<em>(Sobhanagaraka\u0271);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(10) Acrobatic feats by Ka\u1e47\u1e0d\u0101las&nbsp;<em>(Ka\u1e47\u1e0d\u0101la-va\u0271sa-dhopana\u0271);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(11) Combats of elephants,<br>horses,<br>buffaloes,<br>bulls,<br>goats,<br>rams,<br>cocks,<br>and quails;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(12) Bouts at quarter-staff,<br>boxing,<br>wrestling;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(13) Sham-fights.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(14) roll-calls.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(15) manoeuvres.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(16) reviews \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>the Bhikshu holds aloof from visiting such shows.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>continue addicted to games and recreations;<br>that is to say:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(1) Games on boards with eight,<br>or with ten,<br>rows of squares;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(2) The same games<br>played by imagining such boards in the air;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(3) Keeping going over diagrams drawn on the ground<br>so that one steps only where one ought to go;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(4) Either removing the pieces or men from a heap<br>with one&#8217;s nail,<br>or putting them into a heap,<br>in each case without shaking it,<br>he who shakes the heap, loses;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(5) Throwing dice;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(6) Hitting a short stick with a long one;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(7) Dipping the hand with the fingers stretched out<br>in lac,<br>or red dye,<br>or flower-water,<br>and striking the wet hand<br>on the ground<br>or on a wall,<br>calling out<br>&#8216;What shell it be?&#8217;<br>and showing the form required \u2014<br>elephants, horses, etc.;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(8) Games with balls;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(9) Blowing through toy pipes made of leaves;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(10) Ploughing with toy ploughs;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(11) Turning summersaults;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(12) Playing with toy windmills made of palm-leaves;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(13) Playing with toy measures made of palm-leaves;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(14, 15) Playing with toy carts or toy bows;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(16) Guessing at letters traced in the air, or on a. playfellow&#8217;s back;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(17) Guessing the play fellow&#8217;s thoughts;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(18) Mimicry of deformities;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The Bhikshu holds aloof from such games and recreations.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>continue addicted to the use of high and large couches;<br>that is to say:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(1) Moveable settees,<br>high, and six feet long;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(2) Divans with animal figures carved on the supports&nbsp;<em>(Pallanko);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(3) Goats&#8217; hair coverlets<br>with very long fleece&nbsp;<em>(Gonako);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(4) Patchwork counterpanes of many colours&nbsp;<em>(Cittak\u0101);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(5) White blankets&nbsp;<em>(Pa\u1e6dik\u0101);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(6) Woollen coverlets embroidered with flowers&nbsp;<em>(Pa\u1e6dalik\u0101);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(7) Quilts stuffed with cotton wool&nbsp;<em>(T\u016blik\u0101);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(8) Coverlets embroidered with figures of lions, tigers, etc.&nbsp;<em>(Vikatik\u0101);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(9) Rugs with fur on both sides&nbsp;<em>(Uddalom\u012b);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(10) Rugs with fur on one side&nbsp;<em>(Ekantalom\u012b);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(11) Coverlets embroidered with gems&nbsp;<em>(Ka\u1e6d\u1e6dhissa\u0271);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(12) Silk coverlets&nbsp;<em>(Koseyya\u0271);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(13) Carpets large enough for sixteen dancers&nbsp;<em>(Kuttaka\u0271);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(14) Elephant rugs;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(15) horse rugs;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(16) chariot rugs;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(17) Rugs of antelope skins sewn together&nbsp;<em>(Ajina-pave\u1e47i);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(18) Rugs of skins of the plantain antelope;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(19) Carpets with awnings above them&nbsp;<em>(Sauttara-cchada\u0271);<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(20) Sofas with red pillows<br>for the head and feet.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The Bhikshu holds aloof from such things.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>continue addicted to the use<br>of means for adorning<br>and beautifying themselves;<br>that is to say:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Rubbing in scented powders on one&#8217;s body,<br>shampooing it,<br>and bathing it;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Patting the limbs with clubs<br>after the manner of wrestlers;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The use of mirrors,<br>eye-ointments,<br>garlands,<br>rouge,<br>cosmetics,<br>bracelets,<br>necklaces,<br>walking-sticks,<br>reed cases for drugs,<br>rapiers,<br>sunshades,<br>embroidered slippers,<br>turbans,<br>diadems,<br>whisks of the yak&#8217;s tail,<br>and long-fringed white robes;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The Bhikshu holds aloof<br>from such means of adorning and beautifying the person.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>continue addicted to such low conversation as these:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Tales of kings,<br>of robbers,<br>of ministers of state,<br>tales of war,<br>of terrors,<br>of battles;<br>talk about foods and drinks,<br>clothes,<br>beds,<br>garlands,<br>perfumes;<br>talks about relationships,<br>equipages,<br>villages,<br>town,<br>cities,<br>and countries;<br>tales about women,<br>and about heroes;<br>gossip at street corners,<br>or places whence water is fetched;<br>ghost stories;<br>desultory talk;<br>speculations about the creation of the land or sea,<br>or about existence and non-existence;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>the Bhikshu holds aloof from such low conversation.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>continue addicted to the use of wrangling phrases such as:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;You don&#8217;t understand this doctrine and discipline,<br>I do.&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;How should you know about this doctrine and discipline?&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;You have fallen into wrong views.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>It is I who am in the right.&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;I am speaking to the point,<br>you are not.&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;You are putting last<br>what ought to come first,<br>first what ought to come last.&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;What you&#8217;ve excogitated so long,<br>that&#8217;s all quite upset.&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Your challenge has been taken up.&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;You are proved to be wrong.&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Set to work to clear your views.&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Disentangle yourself if you can.&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>the Bhikshu holds aloof from such wrangling phrases.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>continue addicted to taking messages,<br>going on errands,<br>and acting as go-betweens;<br>to wit,<br>on kings,<br>ministers of state,<br>Kshatriyas,<br>Brahmans,<br>or young men,<br>saying:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Go there,<br>come hither,<br>take this with you,<br>bring that from thence&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>the Bhikshu abstains from such servile duties.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>are tricksters,<br>droners out (of holy words for pay),<br>diviners,<br>and exorcists,<br>ever hungering to add gain to gain \u2014<br>the Bhikshu holds aloof from such deception and patter.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>earn their living by wrong means of livelihood,<br>by low arts,<br>such as these:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(1) Palmistry \u2014<br>prophesying long life,<br>prosperity, etc.<br>from marks on child&#8217;s hands,<br>feet. etc.;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(2) Divining by means of omens and signs;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(3) Auguries drawn from thunderbolts<br>and other celestial portents;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(4) Prognostication by interpreting dreams;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(5) Fortune-telling from marks on the body;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(6) Auguries from the marks on cloth gnawed by mice;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(7) Sacrificing to Agni;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(8) Offering oblations from a spoon;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(9-13) Making offerings to gods<br>of husks,<br>of the red powder between the grain and the husk,<br>of husked grain ready for boiling,<br>of ghee,<br>and of oil;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(14) Sacrificing by spewing mustard seeds, etc.,<br>into the fire out of one&#8217;s mouth;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(15) Drawing blood from one&#8217;s right knee<br>as a sacrifice to the gods;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(16) Looking at the knuckles, etc.,<br>and, after muttering a charm,<br>divining whether a man is well born<br>or lucky or not;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(17) Determining whether the site<br>for a proposed house or pleasance,<br>is lucky or not;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(18) Advising on customary law;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(19) Laying demons in a cemetery;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(20) Laying ghosts;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(21) Knowledge of the charms to be used<br>when lodging in an earth house;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(22) Snake charming;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(23) The poison craft;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(24) The scorpion craft;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(25) The mouse craft;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(26) The bird craft;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(27) The crow craft;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(28) Foretelling the number of years<br>that a man has yet to live.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(29) Giving charms to ward off arrows;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(30) The animal wheel;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>the Bhikshu holds aloof from such low arts.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>earn their living by wrong means of livelihood,<br>by low arts,<br>such as these:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Knowledge of the signs<br>of good and bad qualities<br>in the following things<br>and of the marks in them<br>denoting the health or luck of their owners: \u2014<br>to wit,<br>gems,<br>staves,<br>garments,<br>swords,<br>arrows,<br>bows,<br>other weapons,<br>women,<br>men,<br>boys,<br>girls,<br>slaves,<br>slave-girls,<br>elephants,<br>horses,<br>buffaloes,<br>bulls,<br>oxen,<br>goats,<br>sheep,<br>fowls,<br>quails,<br>iguanas,<br>earrings,<br>tortoises,<br>and other animals;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>the Bhikshu holds aloof from such low arts.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>earn their living by wrong means of livelihood,<br>by low arts,<br>such as soothsaying,<br>to the effect that:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;The chiefs will march out&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;The chiefs will march back&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;The home chiefs will attack,<br>and the enemies&#8217; retreat&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;The enemies&#8217; chiefs will attack,<br>and ours will retreat&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;The home chiefs will gain the victory,<br>and the foreign chiefs suffer defeat&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;The foreign chiefs will gain the victory,<br>and ours will suffer defeat&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Thus will there be victory on this side,<br>defeat on that&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>the Bhikshu holds aloof from such low arts.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>earn their living by wrong means of livelihood,<br>by such low arts as foretelling:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(1) &#8216;There will be an eclipse of the moon&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(2) &#8216;There will be en eclipse of the sun&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(3) &#8216;There will be en eclipse of a star&#8217;<br>(Nakshatra);<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(4) &#8216;There will be aberration of the sun or the moon&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(5) &#8216;The sun or the moon will return to its usual path&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(6) &#8216;There will be aberrations of the stars&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(7) &#8216;The stars will return to their usual course&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(8) &#8216;There will be a fall of meteors&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(9) &#8216;There will be a jungle fire&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(10) &#8216;There will be an earthquake&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(11) &#8216;The god will thunder&#8217;;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(12-15) &#8216;There will be rising and setting,<br>clearness and dimness,<br>of the sun or the moon or the stars&#8217;,|| ||<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>or foretelling of each of these fifteen phenomena<br>that they will betoken such and such a result;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>the Bhikshu holds aloof from such low arts.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>earn their living by wrong means of livelihood,<br>by low arts,<br>such as these:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Foretelling an abundant rainfall;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Foretelling a deficient rainfall;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Foretelling a good harvest;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Foretelling scarcity of food;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Foretelling tranquillity;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Foretelling disturbances;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Foretelling a pestilence;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Foretelling a healthy season;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Counting on the fingers;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Counting without using the fingers;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Summing up large totals;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Composing ballads, poetising;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Casuistry, sophistry;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>the Bhikshu holds aloof from such low arts.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>earn their living by wrong means of livelihood,<br>by low arts,<br>such as:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(1) Arranging a lucky day for marriages<br>in which the bride or bridegroom is brought home;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(2) Arranging a lucky day for marriages<br>in which the bride or bridegroom is sent forth;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(3) Fixing a lucky time for the conclusion of treaties of peace<br>[or using charms to procure harmony;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(4) Fixing a lucky time<br>for the outbreak of hostilities<br>[or using charms to make discord];<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(5) Fixing-a lucky time<br>for the calling in of debts<br>[or charms for success in throwing dice];<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(6) Fixing a lucky time<br>for the expenditure of money<br>[or charms to bring ill luck to an opponent throwing dice];<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(7) Using charms to make people lucky;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(8) Using charms to make people unlucky;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(9) Using charms to procure abortion;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(10) Incantations to bring on dumbness;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(11) Incantations to keep a man&#8217;s jaws fixed;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(12) Incantations to make a man throw up his hands;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(13) Incantations to bring on deafness;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(14) Obtaining oracular answers by means of the magic mirror;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(15) Obtaining oracular answers through a girl possessed;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(16) Obtaining oracular answers from a god;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(17) The worship of the Sun;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(18) The worship of the Great One;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(19) Bringing forth flames from one&#8217;s mouth;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(20) Invoking Siri, the goddess of Luck \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>the Bhikshu holds aloof from such low arts.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whereas some recluses and Brahmans,<br>while living on food provided by the faithful,<br>earn their living by wrong means of livelihood,<br>by low arts,<br>such as these:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(1) Vowing gifts to a god if a certain benefit be granted;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(2) Paying such vows;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(3) Repeating charms while lodging in an earth house;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(4) Causing virility;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(5) Making a man impotent;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(6) Fixing on lucky sites for dwelling;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(7) Consecrating sites;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(8) Ceremonial rinsings of the month;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(9) Ceremonial bathings;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(10) Offering sacrifices;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(11-14) Administering emetics and purgatives;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(15) Purging people to relieve the head<br>(that is by giving drugs to make people sneeze);<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(16) Oiling people&#8217;s ears<br>(either to make them grow or to heal sores on them);<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(17) Satisfying people&#8217;s eyes<br>(soothing them by dropping medicinal oils into them);<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(18) Administering drugs through the nose;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(19) Applying collyrium to the eyes;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(20) Giving medical ointment for the eyes;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(21) Practising as an oculist;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(22) Practising as a surgeon;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(23) Practising as a doctor for children;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(24) Administering roots and drugs;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(25) Administering medicines in rotation;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>the Bhikshu holds aloof from such low arts.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u00a7<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And then that Bhikshu, V\u0101se\u1e6d\u1e6dha,<br>being thus master of the minor moralities,<br>sees no danger from any side,<br>that is, so far as concerns his self-restraint in conduct.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Just, V\u0101se\u1e6d\u1e6dha, as a sovereign, duly crowned,<br>whose enemies have been beaten down,<br>sees no danger from any side;<br>that is, so far as enemies are concerned,<br>so is the Bhikshu confident.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And endowed with this body of morals,<br>so worthy of honour,<br>he experiences, within himself,<br>a sense of ease without alloy.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Thus is it, V\u0101se\u1e6d\u1e6dha, that the Bhikshu becomes righteous.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u00a7<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And how, V\u0101se\u1e6d\u1e6dha,<br>is the Bhikshu guarded<br>as to the doors of his senses?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>When, V\u0101se\u1e6d\u1e6dha, he sees an object with his eye<br>he is not entranced in the general appearance<br>or the details of it.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He sets himself to restrain<br>that which might give occasion for evil states,<br>covetousness and dejection,<br>to flow in over him<br>so long as he dwells unrestrained<br>as to his sense of sight.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He keeps watch upon his faculty of sight,<br>and he attains to mastery over it.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>When, V\u0101se\u1e6d\u1e6dha, he hears a sound with his ear<br>he is not entranced in the general appearance<br>or the details of it.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He sets himself to restrain<br>that which might give occasion for evil states,<br>covetousness and dejection,<br>to flow in over him<br>so long as he dwells unrestrained<br>as to his sense of hearing.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He keeps watch upon his faculty of hearing,<br>and he attains to mastery over it.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, V\u0101se\u1e6d\u1e6dha, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>When, V\u0101se\u1e6d\u1e6dha, he smells an odour with his nose<br>he is not entranced in the general appearance<br>or the details of it.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He sets himself to restrain<br>that which might give occasion for evil states,<br>covetousness and dejection,<br>to flow in over him<br>so long as he dwells unrestrained<br>as to his sense of smell.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He keeps watch upon his faculty of smell,<br>and he attains to mastery over it.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, V\u0101se\u1e6d\u1e6dha, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>When, V\u0101se\u1e6d\u1e6dha, he tastes a flavour with his tongue<br>he is not entranced in the general appearance<br>or the details of it.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He sets himself to restrain<br>that which might give occasion for evil states,<br>covetousness and dejection,<br>to flow in over him<br>so long as he dwells unrestrained<br>as to his sense of taste.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He keeps watch upon his faculty of taste,<br>and he attains to mastery over it.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, V\u0101se\u1e6d\u1e6dha, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>When, V\u0101se\u1e6d\u1e6dha, he feels a touch with his body<br>he is not entranced in the general appearance<br>or the details of it.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He sets himself to restrain<br>that which might give occasion for evil states,<br>covetousness and dejection,<br>to flow in over him<br>so long as he dwells unrestrained<br>as to his sense of touch.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He keeps watch upon his faculty of touch,<br>and he attains to mastery over it.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, V\u0101se\u1e6d\u1e6dha, is that uprightness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>When, V\u0101se\u1e6d\u1e6dha, he cognises a phenomenon with his mind<br>he is not entranced in the general appearance<br>or the details of it.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He sets himself to restrain<br>that which might give occasion for evil states,<br>covetousness and dejection,<br>to flow in over him<br>so long as he dwells unrestrained<br>as to his mental (representative) faculty.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He keeps watch upon his representative faculty,<br>and he attains to mastery over it.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And endowed with this self-restraint,<br>so worthy of honour,<br>as regards the senses,<br>he experiences, within himself, a sense of ease<br>into which no evil state can enter.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Thus is it, V\u0101se\u1e6d\u1e6dha,<br>that the Bhikshu becomes guarded<br>as to the doors of his senses.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u00a7<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And how, V\u0101se\u1e6d\u1e6dha, is the Bhikshu<br>mindful and self-possessed?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>In this matter, V\u0101se\u1e6d\u1e6dha,<br>the Bhikshu<br>in going forth or in coming back<br>whether looking forward,<br>or in looking round;<br>in stretching forth his arm,<br>or in drawing it in again;<br>in eating or drinking,<br>in masticating or swallowing,<br>in obeying the calls of nature,<br>in going or standing or sitting,<br>in sleeping or waking,<br>in speaking or in being still,<br>he keeps himself aware<br>of all it really means.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Thus is it, V\u0101se\u1e6d\u1e6dha,<br>that the Bhikshu becomes mindful and self-possessed.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u00a7<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And how, V\u0101se\u1e6d\u1e6dha, is the Bhikshu content?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>In this matter, V\u0101se\u1e6d\u1e6dha,<br>the Bhikshu is satisfied with sufficient robes<br>to cherish his body,<br>with sufficient food<br>to keep his stomach going.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whithersoever he may go forth,<br>these he takes with him as he goes<br>&#8211; just as a bird with his wings, V\u0101se\u1e6d\u1e6dha,<br>whithersoever he may fly,<br>carries his wings with him as he flies.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Thus is it, V\u0101se\u1e6d\u1e6dha,<br>that the Bhikshu becomes content.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u00a7<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then, master of this so excellent body of moral precepts,<br>gifted with this so excellent self-restraint as to the senses,<br>endowed with this so excellent mindfulness and self-possession,<br>filled with this so excellent content,<br>he chooses some lonely spot<br>to rest at on his way<br>\u2014 in the woods,<br>at the foot of a tree,<br>on a hill side,<br>in a mountain glen,<br>in a rocky cave,<br>in a charnel place,<br>or on a heap of straw in the open field.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And returning thither<br>after his round for alms<br>he seats himself, when his meal is done,<br>cross-legged,<br>keeping his body erect,<br>and his intelligence alert, intent.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u00a7<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Putting away the hankering after the world,<br>he remains with a heart that hankers not,<br>and purifies his mind of lusts.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Putting away the corruption<br>of the wish to injure,<br>he remains with a heart free from ill temper,<br>and purifies his mind of malevolence.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Putting away torpor of heart and mind,<br>keeping his ideas alight,<br>mindful and self-possessed,<br>he purifies his mind of weakness and of sloth.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Putting away flurry and worry,<br>he remains free from fretfulness,<br>and with heart serene within,<br>he purifies himself of irritability<br>and vexation of spirit.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Putting away wavering,<br>he remains as one passed beyond perplexity;<br>and no longer in suspense as to what is good,<br>he purifies his mind of doubt.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then just, V\u0101se\u1e6d\u1e6dha,<br>as when a man, after contracting a loan,<br>should set a business on foot,<br>and his business should succeed,<br>and he should not only be able<br>to pay off the old debt he had incurred,<br>but there should be a surplus over<br>to maintain a wife.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then would he realize:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;I used to have to carry on my business<br>by getting into debt,<br>but it has gone so well with me<br>that I have paid off what I owed,<br>and have a surplus over<br>to maintain a wife.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And he would be of good cheer at that,<br>would be glad of heart at that: \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then just, V\u0101se\u1e6d\u1e6dha,<br>as if a man were a prey to disease,<br>in pain, and very ill,<br>and his food would not digest,<br>and there were no strength left in him;<br>and after a time<br>he were to recover from that disease,<br>and his food should digest,<br>and his strength come back to him;<br>then, when he realized his former and his present state,<br>he would be of good cheer at that,<br>he would be glad of heart at that: \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then just, V\u0101se\u1e6d\u1e6dha,<br>as if a man were bound in a prison house,<br>and after a time<br>he should be set free from his bonds,<br>safe and sound,<br>and without any confiscation of his goods;<br>when he realized his former and his present state,<br>he would be of good cheer at that,<br>he would be glad of heart at that: \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then just, V\u0101se\u1e6d\u1e6dha,<br>as if a man were a slave,<br>not his own master,<br>subject to another,<br>unable to go whither he would;<br>and after a time<br>he should be emancipated from that slavery,<br>become his own master,<br>not subject to others,<br>a free man,<br>free to go whither he would;<br>then, on realising his former and his present state,<br>he would be of good cheer at that,<br>he would be glad of heart at that: \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then just, V\u0101se\u1e6d\u1e6dha,<br>as if a man, rich and prosperous,<br>were to find himself on a long road,<br>in a desert, where no food was,<br>but much danger;<br>and after a time<br>were to find himself out of the desert,<br>arrived safe,<br>on the borders of his village,<br>in security and peace;<br>then, on realising his former and his present state,<br>he would be of good cheer at that,<br>he would be glad of heart at that: \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Just so, V\u0101se\u1e6d\u1e6dha, the Bhikshu,<br>so long as these five hindrances<br>are not put away within him<br>looks upon himself as in debt,<br>diseased,<br>in prison,<br>in slavery,<br>lost on a desert road.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>But when these five hindrances<br>have been put away within him,<br>he looks upon himself as freed from debt,<br>rid of disease,<br>out of jail,<br>a free man,<br>and secure.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And gladness springs up within him<br>on his realising that,<br>and joy arises to him thus gladdened,<br>and so rejoicing<br>all his frame becomes at ease,<br>and being thus at ease<br>he is filled with a sense of peace,<br>and in that peace his heart is stayed.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u00a7<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>76.<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#n28\">28<\/a>]<\/sup>And he lets his mind pervade<br>one quarter of&nbsp;<a><strong>[318]<\/strong><\/a>&nbsp;the world<br>with thoughts of Love,<br>and so the second,<br>and so the third,<br>and so the fourth.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And thus the whole wide world,<br>above,<br>below,<br>around,<br>and everywhere,<br>does he continue to pervade<br>with heart of Love,<br>far-reaching,<br>grown great,<br>and beyond measure.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>77. Just, V\u0101se\u1e6d\u1e6dha, as a mighty trumpeter<br>makes himself heard &#8211;<br>and that without difficulty &#8211;<br>in all the four directions;<br>even so<br>of all things that have shape or life,<br>there is not one<br>that he passes by<br>or leaves aside,<br>but regards them all<br>with mind set free,<br>and deep-felt love.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Verily this, V\u0101se\u1e6d\u1e6dha,<br>is the way to a state of union with Brahm\u0101.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And he lets his mind pervade<br>one quarter of the world<br>with thoughts of Pity,<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#n29\">29<\/a>]<\/sup>,<br>and so the second,<br>and so the third,<br>and so the fourth.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And thus the whole wide world,<br>above,<br>below,<br>around,<br>and everywhere,<br>does he continue to pervade<br>with heart of Pity,<br>far-reaching,<br>grown great,<br>and beyond measure.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Just, V\u0101se\u1e6d\u1e6dha, as a mighty trumpeter<br>makes himself heard &#8211;<br>and that without difficulty &#8211;<br>in all the four directions;<br>even so<br>of all things that have shape or life,<br>there is not one<br>that he passes by<br>or leaves aside,<br>but regards them all<br>with mind set free,<br>and deep-felt Pity.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Verily this, V\u0101se\u1e6d\u1e6dha,<br>is the way to a state of union with Brahm\u0101.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And he lets his mind pervade<br>one quarter of the world<br>with thoughts of Sympathy,<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#n30\">30<\/a>]<\/sup><br>and so the second,<br>and so the third,<br>and so the fourth.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And thus the whole wide world,<br>above,<br>below,<br>around,<br>and everywhere,<br>does he continue to pervade<br>with heart of Sympathy,<br>far-reaching,<br>grown great,<br>and beyond measure.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Just, V\u0101se\u1e6d\u1e6dha, as a mighty trumpeter<br>makes himself heard &#8211;<br>and that without difficulty &#8211;<br>in all the four directions;<br>even so<br>of all things that have shape or life,<br>there is not one<br>that he passes by<br>or leaves aside,<br>but regards them all<br>with mind set free,<br>and deep-felt Sympathy.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Verily this, V\u0101se\u1e6d\u1e6dha,<br>is the way to a state of union with Brahm\u0101.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And he lets his mind pervade<br>one quarter of the world<br>with thoughts of Equanimity,<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#n31\">31<\/a>]<\/sup><br>and so the second,<br>and so the third,<br>and so the fourth.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And thus the whole wide world,<br>above,<br>below,<br>around,<br>and everywhere,<br>does he continue to pervade<br>with heart of Equanimity,<br>far-reaching,<br>grown great,<br>and beyond measure.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Just, V\u0101se\u1e6d\u1e6dha, as a mighty trumpeter<br>makes himself heard &#8211;<br>and that without difficulty &#8211;<br>in all the four directions;<br>even so<br>of all things that have shape or life,<br>there is not one<br>that he passes by<br>or leaves aside,<br>but regards them all<br>with mind set free,<br>and deep-felt Equanimity.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Verily this, V\u0101se\u1e6d\u1e6dha,<br>is the way to a state of union with Brahm\u0101.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u00a7<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>80. Now what think you, V\u0101se\u1e6d\u1e6dha,<br>will the Bhikkhu who lives thus<br>be in possession of women and of wealth,<br>or will he not?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;He will not, Gotama!&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Will he be full of anger,<br>or free from anger?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;He will be free from anger, Gotama!&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Will his mind be full of malice,<br>or free from malice?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a><strong>[319]<\/strong><\/a>&nbsp;&#8220;Free from malice, Gotama!&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Will his mind be tarnished,<br>or pure?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;It will be pure, Gotama!&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Will he have self-mastery,<br>or will he not?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Surely he will, Gotama!&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u00a7<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>81 &#8220;Then you say, V\u0101se\u1e6d\u1e6dha,<br>that the Bhikkhu is free<br>from household and worldly cares,<br>and that Brahm\u0101 is free<br>from household and worldly cares.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Is there then<br>agreement and likeness<br>between the Bhikkhu and Brahm\u0101?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;There is, Gotama!&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Very good, V\u0101se\u1e6d\u1e6dha.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then in sooth, V\u0101se\u1e6d\u1e6dha,<br>that the Bhikkhu who is free from household cares<br>should after death,<br>when the body is dissolved,<br>become united with Brahm\u0101,<br>who is the same \u2014<br>such a condition of things<br>is every way possible!<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Then you say, V\u0101se\u1e6d\u1e6dha,<br>that the Bhikkhu is free<br>from anger,<br>and that Brahm\u0101 is free<br>from anger.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Is there then<br>agreement and likeness<br>between the Bhikkhu and Brahm\u0101?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;There is, Gotama!&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Very good, V\u0101se\u1e6d\u1e6dha.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then in sooth, V\u0101se\u1e6d\u1e6dha,<br>that the Bhikkhu who is free from anger<br>should after death,<br>when the body is dissolved,<br>become united with Brahm\u0101,<br>who is the same \u2014<br>such a condition of things<br>is every way possible!<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>81 &#8220;Then you say, V\u0101se\u1e6d\u1e6dha,<br>that the Bhikkhu is free<br>from malice,<br>and that Brahm\u0101 is free<br>from malice.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Is there then<br>agreement and likeness<br>between the Bhikkhu and Brahm\u0101?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;There is, Gotama!&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Very good, V\u0101se\u1e6d\u1e6dha.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then in sooth, V\u0101se\u1e6d\u1e6dha,<br>that the Bhikkhu who is free from malice<br>should after death,<br>when the body is dissolved,<br>become united with Brahm\u0101,<br>who is the same \u2014<br>such a condition of things<br>is every way possible!<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Then you say, V\u0101se\u1e6d\u1e6dha,<br>that the Bhikkhu is pure in mind<br>and that Brahm\u0101 is pure in mind.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Is there then<br>agreement and likeness<br>between the Bhikkhu and Brahm\u0101?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;There is, Gotama!&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Very good, V\u0101se\u1e6d\u1e6dha.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then in sooth, V\u0101se\u1e6d\u1e6dha,<br>that the Bhikkhu who is pure in mind<br>should after death,<br>when the body is dissolved,<br>become united with Brahm\u0101,<br>who is the same \u2014<br>such a condition of things<br>is every way possible!<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u25a0<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Then you say, V\u0101se\u1e6d\u1e6dha,<br>that the Bhikkhu is master of himself,<br>and that Brahm\u0101 is master of himself.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Is there then<br>agreement and likeness<br>between the Bhikkhu and Brahm\u0101?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;There is, Gotama!&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Very good, V\u0101se\u1e6d\u1e6dha.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Then in sooth, V\u0101se\u1e6d\u1e6dha,<br>that the Bhikkhu who is master of himself<br>should after death,<br>when the body is dissolved,<br>become united with Brahm\u0101,<br>who is the same \u2014<br>such a condition of things<br>is every way possible!<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u00a7<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>82. When he hid thus spoken,<br>the young Brahmans V\u0101se\u1e6d\u1e6dha and Bh\u0101radv\u0101ja<br>addressed the Blessed One,<br>and said:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Most excellent, Lord,<br>are the words of thy mouth,<br>most excellent!<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Just as if a man were to set up<br>that which is thrown down,<br>or were to reveal<br>that which is hidden away,<br>or were to point out the right road<br>to him who has gone astray,<br>or were to bring a lamp into the darkness,<br>so that those who have eyes<br>can see external forms; \u2014<br>just even so, Lord,<br>has the truth been made known to us,<br>in many a figure,<br>by the Exalted One.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And we, even we,<br>betake ourselves, Lord,<br>to the Blessed One as our guide,<br>to the Truth,&nbsp;<a><strong>[320]<\/strong><\/a><br>and to the Brotherhood.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>May the Blessed One accept us as disciples,<br>as true believers,<br>from this day forth,<br>as long as life endures!&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>HERE&nbsp;ENDS THE&nbsp;TEVIJJA&nbsp;SUTTANTA<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#n32\">32<\/a>]<\/sup>.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:separator -->\n<hr class=\"wp-block-separator\"\/>\n<!-- \/wp:separator -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#fn1\">1<\/a>]<\/sup>&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhammatalk\/plato\/plato_phaedo.htm\"><em>Phaedo<\/em><\/a>&nbsp;69. The full context is given in my &#8216;Hibbert Lectures,&#8217; Appendix viii.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#fn2\">2<\/a>]<\/sup>&nbsp;In the well-known story of the Bodhisattva giving his body to feed a tigress&nbsp;<a href=\"https:\/\/obo.genaud.net\/resources\/pdf\/jataka_mala\/garland-of-birth-stories.pdf\">(No. I, verse 12).<\/a><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#fn3\">3<\/a>]<\/sup>&nbsp;See the remarks&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/dn\/idx_digha_nikaya.htm#p8\">above on p. 206.<\/a><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#fn4\">4<\/a>]<\/sup>&nbsp;This Suttanta was translated from the MSS. in my&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/bs\/dn.13.rhyt.bs_3.htm\">&#8216;Buddhist Suttas &#8216; (<em>S.B.E.,<\/em>&nbsp;1881).<\/a>&nbsp;Since then&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/dn\/dn.13.pali.bd.htm\">the text<\/a>&nbsp;has been published by the P\u0101li Text Society; and alterations and amendments in a number of details have been rendered necessary.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#fn5\">5<\/a>]<\/sup>&nbsp;Buddhaghosa says that Ka\u1e45k\u012b lived at Opas\u0101da, T\u0101rukkha lived at Icchagala (so MSS., perhaps for Icch\u0101nangala), Pokkharas\u0101di (sic MS.) lived at Ukka\u1e6d\u1e6dha, J\u0101\u1e47usso\u1e47i lived at S\u0101vatthi, and Todeyya lived at Tudigama.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"https:\/\/obo.genaud.net\/backmatter\/appendixes\/personalities\/janussoni.htm\">J\u0101\u1e47usso\u1e47i<\/a>&nbsp;was converted by the Bhaya-bherava Sutta. On Pokkharas\u0101di, see above, pp. 108, 135, 147; and on Todeyya, see above, p. 267; and on all the names, see Majjhima Nik\u0101ya, No. 98= Sutta Nip\u0101ta, 9.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Buddhaghosa adds that because Manas\u0101ka\u1e6da was a pleasant place the Brahmans had built huts there on the bank of the river and fenced them in, and used to go and stay there from time to time to repeat their mantras.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#fn6\">6<\/a>]<\/sup><em>Ja\u1e45gh\u0101vih\u0101ra\u0271 anuca\u1e45kamant\u0101na\u0271 anuvicarant\u0101na\u0271. Ca\u1e45kamati<\/em>&nbsp;is to walk up and down thinking. I have added &#8216;after their bath,&#8217; from Buddhaghosa, who says that this must be understood to have taken place when, after learning by heart and repeating all day, they, went down in the evening to the riverside to bathe, and then walked up and down on the sand. Comp.&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/miln\/idx_milinda.htm\"><em>Mil.<\/em><\/a>&nbsp;22;&nbsp;<em>J\u0101t.<\/em>&nbsp;II,&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/kd\/jat\/idx_jataka.htm#jat_240\">240,<\/a>&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/kd\/jat\/idx_jataka.htm#jat_251\">272.<\/a><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#fn7\">7<\/a>]<\/sup>&nbsp;Comp.&nbsp;<em>Divy\u0101vad\u0101na<\/em>&nbsp;196, 246; and&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/an\/idx_04_catukkanipata.htm#p23\"><em>A\u1e45guttara<\/em>&nbsp;II, pp. 23, 24.<\/a><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#fn8\">8<\/a>]<\/sup>&nbsp;This is either mildly sarcastic &#8211; as much as to say, &#8216;that is six of one, and half a dozen of the other&#8217; &#8211; or is intended to lead on V\u0101se\u1e6d\u1e6dha to confess still more directly the fact that the different theologians held inconsistent opinions.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#fn9\">9<\/a>]<\/sup>&nbsp;The Mss. differ as to the last name, and some of them omit the last but one. The Adhvaryu, Taittir\u012bya, Chandoga, and Bahvrica priests-those skilled in liturgy generally, and in the Yajur, S\u0101ma, and Rig Vedas respectively \u2014 are probably meant. If we adopt the other reading for the last in the list, then those priests who relied on liturgy, sacrifice, or chant would be contrasted with those who had &#8216;gone forth&#8217; as religieux, either as T\u0101pasas or as Bhikshus.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#fn10\">10<\/a>]<\/sup>&nbsp;Magg\u0101ni, which is noteworthy as a curious change of gender.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#fn11\">11<\/a>]<\/sup>&nbsp;See the note on these names at&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/vp\/idx_vinaya.pitaka.htm\"><em>&#8216;Vinaya Texts,&#8217;<\/em><\/a>&nbsp;II, 130.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#fn12\">12<\/a>]<\/sup>&nbsp;In the text \u00a7\u00a7 12, 13 are repeated word for word.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#fn13\">13<\/a>]&nbsp;<\/sup><em>Andhave\u1e47\u012b parampara\u0271 sa\u1e45satt\u0101.<\/em>&nbsp;The Phayre Ms. has replaced&nbsp;<em>ve\u1e47\u012b<\/em>&nbsp;by&nbsp;<em>pave\u1e47\u012b,<\/em>&nbsp;after the constant custom of the Burmese Mss. to improve away unusual or difficult expressions. Buddhaghosa explains&nbsp;<em>andhave\u1e47i<\/em>&nbsp;by&nbsp;<em>andhapave\u1e47i;<\/em>&nbsp;and tells a tale of a wicked wight, who meeting a company of blind men, told them of a certain village wherein plenty of good food was to be had. When they besought him for hire to lead them there, he took the money, made one blind man catch hold of his stick, the next of that one, and so on, and then led them on till they came to a wilderness. There he deserted them, and they all \u2014 still holding each the other, and vainly, and with tears, seeking both their guide and the path \u2014 came to a miserable end! Comp.&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/mn\/mn.095.pali.bd.htm#pg170\"><em>M.<\/em>&nbsp;II, 170.<\/a><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#fn14\">14<\/a>]<\/sup>&nbsp;The words of the question are repeated in the text in this and the following answers. It must be remembered, for these sections, that the Sun and Moon were gods just as much as Brahm\u0101; and that the Moon always comes first in Nik\u0101ya and other ancient texts.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#fn15\">15<\/a>]<\/sup>&nbsp;The text repeats at length the words of \u00a7\u00a7 12, 13, 14.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#fn16\">16<\/a>]<\/sup>&nbsp;<em>Samatittika k\u0101kapeyy\u0101.<\/em>&nbsp;See on this phrase the note in my&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/bs\/dn.13.rhyt.bs_3.htm#fn24\"><em>Buddhist Suttas<\/em>&nbsp;<em>(S.B.E.),<\/em>&nbsp;pp. 178, 179.<\/a><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#fn17\">17<\/a>]<\/sup>&nbsp;The Sinhalese Mss. omit Mahiddhi and Yama, but repeat the verb, &#8216;we call upon,&#8217; three times after Brahm\u0101. It is possible that the Burmese copyist has wrongly inserted them to remove the strangeness of this repetition. The comment is silent.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><em>further bank:<\/em>&nbsp;not always. See:&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhammatalk\/dhammatalk_forum\/whats.new.2019.htm#O.11.12.19\"><em>Eleven Instructive Similies<\/em><\/a><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><img loading=\"lazy\" decoding=\"async\" src=\"https:\/\/obo.genaud.net\/resources\/images\/king_of_ny_vrysm.gif\" width=\"38\" height=\"32\" alt=\"p.p. explains it all\">&nbsp;\u2014 p.p.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#fn18\">18<\/a>]<\/sup>&nbsp;The Buddha, as usual, here takes the &#8216;further bank&#8217; in the meaning attached to it by the theologians he is talking to, as union with Brahm\u0101. In his own system, of course, the &#8216;further bank&#8217; is Arahatship. So&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/an\/idx_10_dasakanipata.htm#p118\"><em>A\u1e45guttara<\/em>&nbsp;V, 232, 233,<\/a>&nbsp;and elsewhere.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#fn19\">19<\/a>]<\/sup>&nbsp;<em>Gathit\u0101 mucchit\u0101 ajjhopann\u0101.<\/em>&nbsp;See&nbsp;<em>A.<\/em>&nbsp;I,&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/an\/02_twos\/an02.041-050.pali.bd.htm#pg74\">74,<\/a>&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/an\/idx_03_tikanipata.htm#p121\">274;<\/a>&nbsp;<em>Ud\u0101na<\/em>&nbsp;VII,&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/kd\/ud\/idx_ud.htm#VII-3\">3,<\/a><a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/kd\/ud\/idx_ud.htm#VII-4\">4;<\/a>&nbsp;<em>Sum.<\/em>&nbsp;59, etc.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#fn20\">20<\/a>]<\/sup>&nbsp;<em>Ariyassa vinaye.<\/em>&nbsp;This may possibly mean &#8216;in the disciple recommended by the Arahat&#8217; (that is, by the Buddha). But the latter is expressed rather by&nbsp;<em>Sugata-vinaye.<\/em>&nbsp;Comp.&nbsp;<em>A\u1e45guttara<\/em>&nbsp;V,&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/an\/idx_10_dasakanipata.htm#p122\">237-239<\/a>&nbsp;with&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/an\/idx_10_dasakanipata.htm#p118\">234, 235.<\/a><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#fn21\">21<\/a>]<\/sup>&nbsp;These Five &#8216;Hindrances are more fully dealt with&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.02.rhyt.pts.htm#pg82\">above, p. 82.<\/a><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#fn22\">22<\/a>]<\/sup>&nbsp;<em>&#8216;Sapariggaho v\u0101 Brahm\u0101 apariggaho va&#8217; ti.<\/em>&nbsp;Buddhaghosa says on V\u0101se\u1e6d\u1e6dha&#8217;s reply,&nbsp;<em>&#8216;K\u0101macchandassa, \u0101bhavato itthipariggahena apariggaho,&#8217;<\/em>&nbsp;thus restricting the &#8216;possession&#8217; to women. But the reference is no doubt to the first &#8216;hindrance&#8217;; and the word in the text, though doubtless alluding to possession of women also. includes more. Compare, on the general idea of the passage, the English expression, &#8216;no encumbrances,&#8217; and Jacobi, &#8216;Jaina-S\u016btras&#8217;&nbsp;<em>(S.B.E.)<\/em>&nbsp;I, xxiii.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#fn23\">23<\/a>]<\/sup>&nbsp;<em>Asa\u1e45kili\u1e6d\u1e6dha-citto.<\/em>&nbsp;That is, says Buddhaghosa, free from mental torpor and idleness, worry and flurry.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#fn24\">24<\/a>]<\/sup>&nbsp;<em>Vasavatt\u012b v\u0101 avasavatt\u012b v\u0101.<\/em>&nbsp;Buddhaghosa says, in explanation of the, answer, &#8216;By the absence of wavering he has his mind under control&nbsp;<em>(vase vatteti).&#8217;<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#fn25\">25<\/a>]<\/sup>&nbsp;<em>\u0101s\u012bditva sa\u1e45s\u012bdanti.<\/em>&nbsp;I have no doubt the commentator is right in his explanation of these figurative expressions. Confident in their knowledge of the Vedas, and in their practice of Vedic ceremonies, they neglect higher things; and so, sinking into folly and superstition, &#8216;they are arriving only at despair, thinking the while that they are crossing over into some happier land.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#fn26\">26<\/a>]<\/sup>&nbsp;Buddhaghosa takes this to mean, &#8216;Save me of the Brahman race.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#fn27\">27<\/a>]<\/sup>&nbsp;&#8216;The point is, that the acceptance of this &#8216;Doctrine and Discipline&#8217; is open to all; not of course that Brahmans never accept it.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#fn28\">28<\/a>]<\/sup>&nbsp;These paragraphs occur frequently; see.&nbsp;<em>inter alia,<\/em>&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/bs\/dn.17.rhyt.bs_6.2.htm\">Mah\u0101-Sudassana Sutta II,<\/a>&nbsp;8, in my&nbsp;<em>&#8216;Buddhist Suttas<\/em>&#8216;&nbsp;<em>(S.B.E.).<\/em>&nbsp;It will be seen from &#8216;Buddhism,&#8217; pp. 170, 171, that these meditations play a great part in later Buddhism, and occupy very much the place that prayer takes in Christianity. A fifth, the meditation on Impurity, has been added, at what time I do not know, before the last. These four (or-five), are called the Brahma Vih\u0101ras, and the practice of them leads, not to Arahatship, but to rebirth in the Brahm\u0101-world.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#fn29\">29<\/a>]<\/sup>&nbsp;Paragraphs 76, 77 are supposed to be repeated of each.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#fn30\">30<\/a>]<\/sup>&nbsp;Paragraphs 76, 77 are supposed to be repeated of each.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#fn31\">31<\/a>]<\/sup>&nbsp;Paragraphs 76, 77 are supposed to be repeated of each.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#fn32\">32<\/a>]<\/sup>&nbsp;Literally &#8216;The Suttanta about those who have the knowledge of the Three (Vedas).&#8217; See&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm#pg303\">p.303,<\/a>&nbsp;where the names of these, &#8216;doctors&#8217; are given.<\/p>\n<!-- \/wp:paragraph -->\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-c98e70b elementor-section-full_width elementor-section-content-space-between elementor-section-height-default elementor-section-height-default\" data-id=\"c98e70b\" 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-611e53d\" data-id=\"611e53d\" 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-65c6719 elementor-widget elementor-widget-text-editor\" data-id=\"65c6719\" 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 https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.13.rhyt.pts.htm Sacred Books of the BuddhistsVolume II D\u012bgha Nik\u0101ya Dialogues of the BuddhaPart I Sutta 13 Tevijja Suttanta\u0271 On Knowledge of the Vedas Translated from the Pali\u2026<\/p>\n","protected":false},"author":1,"featured_media":35356,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"elementor_canvas","format":"standard","meta":{"footnotes":""},"categories":[375],"tags":[],"td_series":[],"class_list":["post-35415","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kinh-truong-bo-eng"],"_links":{"self":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35415","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=35415"}],"version-history":[{"count":7,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35415\/revisions"}],"predecessor-version":[{"id":36626,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35415\/revisions\/36626"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/media\/35356"}],"wp:attachment":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/media?parent=35415"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/categories?post=35415"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/tags?post=35415"},{"taxonomy":"td_series","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/td_series?post=35415"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}