{"id":35450,"date":"2022-08-20T23:28:05","date_gmt":"2022-08-20T16:28:05","guid":{"rendered":"https:\/\/tamhoc.org\/?p=35450"},"modified":"2022-08-25T21:57:14","modified_gmt":"2022-08-25T14:57:14","slug":"kinh-truong-bo-28-eng-kinh-tu-hoan-hy-sampasadaniya-sutta-by-t-w-rhys-davids-and-c-a-f-rhys-davids","status":"publish","type":"post","link":"https:\/\/tamhoc.org\/trang-chu\/2022\/08\/20\/kinh-truong-bo-28-eng-kinh-tu-hoan-hy-sampasadaniya-sutta-by-t-w-rhys-davids-and-c-a-f-rhys-davids\/","title":{"rendered":"Kinh Tr\u01b0\u1eddng B\u1ed9 28 ENG : Kinh T\u1ef1 Hoan H\u1ef7 (Sampas\u0101dan\u012bya sutta) by\u00a0T.W. Rhys Davids\u00a0and C.A.F. Rhys Davids"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-post\" data-elementor-id=\"35450\" class=\"elementor elementor-35450\">\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-8693ba5 elementor-section-full_width elementor-section-content-space-around elementor-section-height-default elementor-section-height-default\" data-id=\"8693ba5\" 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-5624234\" data-id=\"5624234\" 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-top-column elementor-element elementor-element-c0ffcaa\" data-id=\"c0ffcaa\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\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-33 elementor-top-column elementor-element elementor-element-6ae6892\" data-id=\"6ae6892\" 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-b83997d elementor-widget elementor-widget-text-editor\" data-id=\"b83997d\" 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<button onclick=\"history.back()\"><<<\/button>\n<button onclick=\"history.forward()\">>><\/button>\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<section class=\"elementor-section elementor-top-section elementor-element elementor-element-8ced469 elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"8ced469\" 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-7b1bba4\" data-id=\"7b1bba4\" data-element_type=\"column\">\n\t\t\t<div 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elementor-widget-text-editor\" data-id=\"6532558\" 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=\"31570\" class=\"elementor elementor-31570\">\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-8454f33 elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"8454f33\" 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-6bf2fd0a\" data-id=\"6bf2fd0a\" 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-72b5177e elementor-widget elementor-widget-toggle\" data-id=\"72b5177e\" 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-1921\" class=\"elementor-tab-title\" data-tab=\"1\" role=\"tab\" aria-controls=\"elementor-tab-content-1921\" 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 027 Kinh Kh\u1edfi Th\u1ebf Nh\u00e2n B\u1ed5n (Agganna sutta)<\/a>\n\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<div id=\"elementor-tab-content-1921\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"1\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-1921\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/20\/kinh-khoi-the-nhan-bon\/\" target=\"_blank\" rel=\"noreferrer noopener\">Kinh Kh\u1edfi Th\u1ebf Nh\u00e2n B\u1ed5n (Agganna sutta)<\/a><\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/20\/kinh-truong-bo-27-eng-kinh-khoi-the-nhan-bon-agganna-sutta-by-t-w-rhys-davids-and-c-a-f-rhys-davids\/\" rel=\"bookmark\">Kinh tr\u01b0\u1eddng B\u1ed9 27 ENG : Kinh Kh\u1edfi Th\u1ebf Nh\u00e2n B\u1ed5n (Agganna sutta) by\u00a0T.W. Rhys Davids\u00a0and C.A.F. Rhys Davids<\/a><\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/21\/kinh-truong-bo-27-pali-kinh-khoi-the-nhan-bon-agganna-sutta\/\" rel=\"bookmark\">Kinh Tr\u01b0\u1eddng B\u1ed9 27 Pali : Kinh Kh\u1edfi Th\u1ebf Nh\u00e2n B\u1ed5n (Agganna sutta)<\/a><\/li><li class=\"entry-title\"><a href=\"https:\/\/tamhoc.org\/2022\/09\/04\/kinh-truong-bo-ah27-kinh-khoi-the-nhan-bon-agganana-sutta-kinh-tieu-duyen-a-ham\/\" rel=\"bookmark\">Kinh Tr\u01b0\u1eddng B\u1ed9 AH27- Kinh Kh\u1edfi Th\u1ebf Nh\u00e2n B\u1ed5n (Agganana Sutta) \u2013 Kinh Ti\u00eau Duy\u00ean ( A H\u00e0m )<\/a><\/li><li>Trung A H\u00e0m H154 : <a href=\"https:\/\/tamhoc.org\/2022\/09\/12\/kinh-trung-ah154-kinh-ba-la-ba-duong\/\">Kinh B\u00e0-La-B\u00e0-\u00d0\u01b0\u1eddng<\/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-1922\" class=\"elementor-tab-title\" data-tab=\"2\" role=\"tab\" aria-controls=\"elementor-tab-content-1922\" 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-1922\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"2\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-1922\"><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-khoi-the-nhan-bon-agganna-sutta\/\" rel=\"bookmark\">Gi\u00e1o \u00c1n Tr\u01b0\u1eddng B\u1ed9 Kinh \u2013 Kinh Kh\u1edfi Th\u1ebf Nh\u00e2n B\u1ed5n (agga\u00f1\u00f1a 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 027 Kinh Kh\\u1edfi Th\\u1ebf Nh\\u00e2n B\\u1ed5n (Agganna sutta)\",\"acceptedAnswer\":{\"@type\":\"Answer\",\"text\":\"<ul><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/20\\\/kinh-khoi-the-nhan-bon\\\/\\\" target=\\\"_blank\\\" rel=\\\"noreferrer noopener\\\">Kinh Kh\\u1edfi Th\\u1ebf Nh\\u00e2n B\\u1ed5n (Agganna sutta)<\\\/a><\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/20\\\/kinh-truong-bo-27-eng-kinh-khoi-the-nhan-bon-agganna-sutta-by-t-w-rhys-davids-and-c-a-f-rhys-davids\\\/\\\" rel=\\\"bookmark\\\">Kinh tr\\u01b0\\u1eddng B\\u1ed9 27 ENG : Kinh Kh\\u1edfi Th\\u1ebf Nh\\u00e2n B\\u1ed5n (Agganna sutta) by\\u00a0T.W. Rhys Davids\\u00a0and C.A.F. Rhys Davids<\\\/a><\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/21\\\/kinh-truong-bo-27-pali-kinh-khoi-the-nhan-bon-agganna-sutta\\\/\\\" rel=\\\"bookmark\\\">Kinh Tr\\u01b0\\u1eddng B\\u1ed9 27 Pali : Kinh Kh\\u1edfi Th\\u1ebf Nh\\u00e2n B\\u1ed5n (Agganna sutta)<\\\/a><\\\/li><li class=\\\"entry-title\\\"><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/09\\\/04\\\/kinh-truong-bo-ah27-kinh-khoi-the-nhan-bon-agganana-sutta-kinh-tieu-duyen-a-ham\\\/\\\" rel=\\\"bookmark\\\">Kinh Tr\\u01b0\\u1eddng B\\u1ed9 AH27- Kinh Kh\\u1edfi Th\\u1ebf Nh\\u00e2n B\\u1ed5n (Agganana Sutta) \\u2013 Kinh Ti\\u00eau Duy\\u00ean ( A H\\u00e0m )<\\\/a><\\\/li><li>Trung A H\\u00e0m H154 : <a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/09\\\/12\\\/kinh-trung-ah154-kinh-ba-la-ba-duong\\\/\\\">Kinh B\\u00e0-La-B\\u00e0-\\u00d0\\u01b0\\u1eddng<\\\/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-khoi-the-nhan-bon-agganna-sutta\\\/\\\" rel=\\\"bookmark\\\">Gi\\u00e1o \\u00c1n Tr\\u01b0\\u1eddng B\\u1ed9 Kinh \\u2013 Kinh Kh\\u1edfi Th\\u1ebf Nh\\u00e2n B\\u1ed5n (agga\\u00f1\\u00f1a 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-1e659f2\" data-id=\"1e659f2\" 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-a4355b2 elementor-widget elementor-widget-text-editor\" data-id=\"a4355b2\" 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:heading {\"level\":4} -->\n<h4>Sacred Books of the Buddhists<br>Volume IV<\/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 III<\/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#p28\">Sutta 28<\/a><\/h4>\n<!-- \/wp:heading -->\n\n<!-- wp:heading {\"level\":4} -->\n<h4>Sampas\u0101daniya Suttanta\u0271<\/h4>\n<!-- \/wp:heading -->\n\n<!-- wp:heading {\"level\":1} -->\n<h1>The Faith That Satisfied<\/h1>\n<!-- \/wp:heading -->\n\n<!-- wp:paragraph -->\n<p>Translated from the Pali by&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/gallery\/tw_rd.htm\">T.W. Rhys Davids<\/a>&nbsp;and<br><a href=\"https:\/\/obo.genaud.net\/backmatter\/gallery\/caf_rd.htm\">C.A.F. Rhys Davids<\/a><\/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>[95]<\/strong><\/a><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/dn\/dn.28.pali.bd.htm#p1\">1<\/a>]&nbsp;THUS&nbsp;HAVE&nbsp;I&nbsp;HEARD.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>1. At one time the Exalted One was staying near&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/appendixes\/buddhas_india\/buddhas_india.htm#nalanda\">N\u0101\u1e37and\u0101<\/a><br>in the P\u0101v\u0101rika Mango Wood<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#n1\">1<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Now the venerable&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/appendixes\/personalities\/sariputta.htm\">S\u0101riputta<\/a>&nbsp;came to the place where the Exalted One was,<br>and having saluted him,<br>took his seat respectfully at his side<br>and said:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Lord! such faith have I in the Exalted One,<br>that methinks there never has been,<br>nor will there be,<br>nor is there now<br>any other,<br>whether recluse or Brahman,<br>who is greater<br>and wiser<br>than the Exalted One,<br>that is to say,<br>as regards the higher wisdom.&#8221;<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#n2\">2<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Grand and bold<br>are the words of thy mouth, S\u0101riputta!<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Thou hast roared<br>a veritable lion&#8217;s roar<br>in this that thou hast said.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Of course then<br>thou hast known all the Exalted Ones<br>who in the long ages of the past<br>have been Arahants,<br>Awakened Ones,<br>comprehending their minds<br>with thy mind,<br>and aware<br>what was their conduct,<br>what their doctrines,<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#n3\">3<\/a>]<\/sup><br>what their wisdom,<br>what their mode of life,<br>and the liberty<br>to which they attained?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Not so, lord.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Of course then<br>thou hast perceived all the Exalted Ones<br>who in the long ages of the future<br>will be Arahants,<br>Awakened Ones,<br>comprehending their minds with thy mind,<br>and aware<br>what will be their conduct,<br><a><strong>[96]<\/strong><\/a>&nbsp;what their doctrines,<br>what their wisdom,<br>what their mode of life,<br>and the liberty<br>to which they attain?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Not so, lord.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>But at least then, S\u0101riputta,<br>thou knowest that I now am Arahant,<br>an Awakened One,<br>comprehending my mind<br>with thy mind,<br>and aware<br>that thus is the Exalted One&#8217;s conduct,<br>such is his wisdom,<br>such his doctrine,<br>such his mode of life,<br>and such the liberty<br>to which he has attained?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Not so, lord.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Lo! here, S\u0101riputta,<br>no knowledge hast thou<br>concerning Arahants,<br>Awakened Ones,<br>past,<br>future<br>or present.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Why then forsooth<br>are thy words so grand and bold?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Why hast thou roared<br>this all-comprehensive lion&#8217;s roar?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>2. &#8220;Lord! no knowledge have I<br>concerning the minds of past,<br>future<br>and present Arahants,<br>Awakened Ones.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>I only know, lord,<br>the lineage of the Norm.<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#n4\">4<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Just as a king, lord,<br>might have a border-city,<br>strong in its foundations,<br>strong in its ramparts and towers,<br>and with only one gate.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And there might be a warden of the gate,<br>discreet and clever and wise,<br>to stop all strangers<br>and admit only them that were known.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And he,<br>on patrolling in his sentry-walks<br>over the approaches all round the city,<br>might not so observe<br>all the joints and crevices<br>in the ramparts of that city<br>as to know where anything as small as a cat<br>could get past.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He would think:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;Whatever bulkier creatures<br>either enter or leave this city,<br>they all pass only by this gate.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Only thus is it, lord,<br>that I know the lineage of the Norm.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>They who in the long ages of the past<br>were Arahants,<br>Supremely Awakened Ones,<br>putting away the five Hindrances,<br>suppressing the corruptions of the mind by wisdom,<br>with hearts well established<br>in the four exercises for setting up mindfulness,<br>thoroughly exercising themselves<br>in the seven branches of enlightenment,<br>have wholly awaked to the uttermost awakening.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>They who in the long ages of the future<br>will be Arahants,<br><a><strong>[97]<\/strong><\/a>&nbsp;Supremely Awakened Ones,<br>will do likewise.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And the Exalted One too,<br>who now, lord,<br>is Arahant Supremely Awakened,<br>he too hath done likewise.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>It<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#n5\">5<\/a>]<\/sup>&nbsp;happened one day, lord,<br>that I had come to the Exalted One<br>to listen to the exposition of the Norm.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And the Exalted One taught me doctrine,<br>each point ever more excellent than the last,<br>with comparison of the things of light<br>and the things of darkness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Now while the Exalted One<br>was teaching me the Norm, after this sort,<br>even so I,<br>understanding that Norm,<br>perfected among doctrines<br>one certain doctrine,<br>namely,<br>faith<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#n6\">6<\/a>]<\/sup>&nbsp;in the Master.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And I confessed in my heart:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;The Exalted One is supremely awakened;<br>well taught by him is the Norm;<br>blessed is the Order.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a>3.<\/a>&nbsp;Moreover, lord, this too is unsurpassed:<br>the way namely in which the Exalted One<br>teaches the Norm concerning righteous doctrines;<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#n7\">7<\/a>]<\/sup><br>I mean<br><a href=\"https:\/\/obo.genaud.net\/backmatter\/glossology\/glossology\/cattari_satipatthana.htm\">the Four Exercises in setting up Mindfulness<\/a>,<br><a href=\"https:\/\/obo.genaud.net\/backmatter\/glossology\/glossology\/vayama.htm\">the Four Supreme Efforts,<\/a><br><a href=\"https:\/\/obo.genaud.net\/backmatter\/appendixes\/appendixes.htm#VeryPowerfulIndividuals\">the Four Roads to Saintship,<\/a><br><a href=\"https:\/\/obo.genaud.net\/backmatter\/glossology\/glossology\/balani.htm\">the Five Moral Powers,<\/a><br><a href=\"https:\/\/obo.genaud.net\/backmatter\/glossology\/glossology\/indriyani.htm\">the Five Forces,<\/a><br><a href=\"https:\/\/obo.genaud.net\/backmatter\/glossology\/glossology\/satta_sambojjhanga.htm\">the Seven Branches of Enlightenment,<\/a><br><a href=\"https:\/\/obo.genaud.net\/backmatter\/glossology\/glossology\/atthangika_magga.htm\">the Aryan Eightfold Path<\/a><br>[showing how] a bhikkhu<br>by destruction of&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/glossology\/glossology\/asavas.htm\">the intoxicants<\/a>&nbsp;may&nbsp;<a><strong>[98]<\/strong><\/a>&nbsp;know and realize for himself,<br>even in this life,<br>sane and immune emancipation<br>of intellect and intuition,<br>and so attaining may therein abide.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Unsurpassed, lord,<br>is this concerning righteous doctrines.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>All this the Exalted One understands,<br>and beyond what he understands<br>there is nothing left to understand.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Nor is there any other,<br>whether he be recluse or brahmin,<br>who is greater and wiser than the Exalted One,<br>that is to say,<br>as regards righteous doctrines.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>4. Moreover, lord, this too is unsurpassable,<br>the way namely in which the Exalted One<br>teaches the Norm concerning our sense-experience, \u2014<br>how the six fields of sense<br>are subjective and objective:<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#n8\">8<\/a>]<\/sup><br>sight and visible things,<br>hearing and sounds,<br>smell and odours,<br>taste and sapid things,<br>touch and tangible things,<br>mind and mental objects.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Unsurpassable, lord, is this<br>concerning our sense-experience.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>All this the Exalted One understands,<br>and beyond what he understands<br>there is nothing left to understand.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Nor is there any other,<br>whether he be recluse or brahmin,<br>who is greater and wiser than the Exalted One,<br>that is to say,<br>as regards our sense-experience.<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#n9\">9<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u00a7<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>5, Moreover, lord, this too is unsurpassable:<br>the way namely in which the Exalted One<br>teaches the Norm concerning descensions at rebirth: \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>That there are four modes in descension, thus: \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>One descends into the mother&#8217;s womb unknowing,<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#n10\">10<\/a>]<\/sup><br>abides there unknowing,<br>departs thence unknowing.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This is the first mode.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Next, one descends into the mother&#8217;s womb knowingly,<br>but persists there unknowing<br>and departs thence unknowing.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This&nbsp;<a><strong>[99]<\/strong><\/a>&nbsp;is the second mode.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Again, one descends and persists knowing,<br>but departs unknowing.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This is the third mode.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Again, one descends into the mother&#8217;s womb, knowing,<br>persists there knowing<br>and departs thence knowing.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This is the fourth mode of descension.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Unsurpassable, lord, is this concerning descensions at rebirth.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>All this the Exalted One understands,<br>and beyond what he understands<br>there is nothing left to understand.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Nor is there any other,<br>whether he be recluse or brahmin,<br>who is greater and wiser than the Exalted One,<br>that is to say,<br>as regards descensions at rebirth.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u00a7<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>6. Moreover, lord, this too is unsurpassable,<br>the way namely in which the Exalted One<br>teaches the Norm concerning the modes of revealing<br>[the mind of another]<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#n11\">11<\/a>]<\/sup>: \u2014<br>that there are four modes, thus: \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>One reveals by a visible sign,<br>saying Thou art thinking thus,<br>thou hast so and so in thy mind,<br>thy thought is thus.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>However much one reveals,<br>that is so and not otherwise.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This is the first mode of revealing<br>[the mind of another].<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Again, one reveals thoughts<br>not by a visible sign,<br>but through hearing a sound<br>uttered by humans or non-humans<br>[Yakkhas, Pis\u0101cas], or devas,<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#n12\">12<\/a>]<\/sup>&nbsp;&#8211;<br>and one says: \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Thou art thinking thus,<br>thou hast so and so in thy mind,<br>thy thought is thus.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>However much one reveals, that is so and not otherwise.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This is the second mode.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Again, one reveals thoughts<br>neither by a visible sign,<br>nor through hearing a sound<br>made by humans or non-humans or devas,<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#n12\">12<\/a>]<\/sup><br>but through hearing a rational sound<br>made intelligently and deliberately.<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#n13\">13<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And one says:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Thou art thinking thus,<br>thou hast so and so in thy mind,<br>thy thought is thus.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>However much one reveals, that is so and not otherwise.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This is the third mode of revealing.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;without attention applied on occasion of sense&#8221; is&nbsp;<em>&#8220;api ca kho avitakka\u0271 avic\u0101ra\u0271&#8221;<\/em>&nbsp;that is, &#8216;without thinking, without pondering&#8217; or the second&nbsp;<em>jh\u0101na<\/em>&nbsp;where, because one is, one&#8217;s self, no longer thinking, the thoughts of others are perceptible without confusion. This is not really &#8216;intuitive&#8217; knowledge, it is knowing as in the normal form of knowing and is described by those who have had the experience in terms of &#8216;hearing&#8217;. &#8220;First comes muttering to one&#8217;s self, then one utters speech.&#8221; Thoughts formed with words, and the formation of words in the mind is accompanied by their formation as vibrations in the body and is a form of speech which can be over-heard. The first form of thought reading is closer to intuitive knowledge \u2014 the seeing of the formation of thought originating in sensation and mental state in the features of an individual and knowing the thought from recognizing the experience.<\/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>Again one reveals thoughts<br>neither by a visible sign,<br>nor through hearing a sound<br>made by humans or non-humans or devas,<br>nor through hearing a rational sound<br>made intelligently and deliberately,<br>but when achieving concentration,<br>without attention applied on occasion of sense,<br>one then knows intuitively the thoughts of another.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And one says:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Just according to the aim of the mental activity of this good person even on such and such a&nbsp;<a><strong>[100]<\/strong><\/a>&nbsp;thought will he next be directing his mind.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And however much one reveals that is so and not otherwise.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This is the fourth mode.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Unsurpassable, lord, is this concerning the modes of revealing [the mind of another].<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#n14\">14<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>All this the Exalted One understands,<br>and beyond what he understands<br>there is nothing left to understand.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Nor is there any other,<br>whether he be recluse or brahmin,<br>who is greater and wiser than the Exalted One,<br>that is to say,<br>as regards the modes of revealing [the mind of another].<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u00a7<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>7. Moreover, lord, unsurpassable is the way in which the Exalted One<br>teaches the Norm concerning decrees of discernment:<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#n15\">15<\/a>]<\/sup>&nbsp;&#8211;<br>that there are four such degrees, namely:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Some<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#n16\">16<\/a>]<\/sup>&nbsp;recluse or brahmin by means of ardour,<br>of effort,<br>of application,<br>of strenuous earnestness,<br>of careful concentration,<br>reaches up to such rapture of thought<br>that with rapt mind<br>he meditates introspectively<br>on just this bodily organism<br>from the sole of the foot<br>to the crown of the head,<br>as a hide-bound mass of manifold uncleanness,<br>thus: \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>In this body<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#n17\">17<\/a>]<\/sup>&nbsp;are hairs,<br>down,<br>nails,<br>teeth,<br>skin,<br>flesh,<br>sinews,<br>bone,<br>marrow,<br>kidney,<br>heart,<br>liver,<br>membrane,<br>spleen,<br>lungs,<br>bowels,<br>mesentery,<br>stomach,<br>faeces,<br>bile,<br>phlegm,<br>pus,<br>blood,<br>sweat,<br>fat,<br>tears,<br>saliva,<br>snot,<br>synovial fluid,<br>urine.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This is the first degree of discernment.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Again, lord, such a recluse or brahmin by means of ardour,<br>of effort,<br>of application,<br>of strenuous earnestness,<br>of careful concentration,<br>reaches up to such rapture of thought<br>that with rapt mind<br>he meditates introspectively<br>on just this bodily organism<br>from the sole of the foot<br>to the crown of the head,<br>as a hide-bound mass of manifold uncleanness,<br>thus: \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>In this body are hairs,<br>down,<br>nails,<br>teeth,<br>skin,<br>flesh,<br>sinews,<br>bone,<br>marrow,<br>kidney,<br>heart,<br>liver,<br>membrane,<br>spleen,<br>lungs,<br>bowels,<br>mesentery,<br>stomach,<br>faeces,<br>bile,<br>phlegm,<br>pus,<br>blood,<br>sweat,<br>fat,<br>tears,<br>saliva,<br>snot,<br>synovial fluid,<br>urine,<br>and goes on to meditate<br>after that<br>on the human skeleton<br>[as covered by] skin,<br>flesh<br>and blood.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This is the second degree of discernment.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Again, lord, such a recluse or brahmin by means of ardour,<br>of effort,<br>of application,<br>of strenuous earnestness,<br>of careful concentration,<br>reaches up to such rapture of thought<br>that with rapt mind<br>he meditates introspectively<br>on just this bodily organism<br>from the sole of the foot<br>to the crown of the head,<br>as a hide-bound mass of manifold uncleanness,<br>thus: \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>In this body are hairs,<br>down,<br>nails,<br>teeth,<br>skin,<br>flesh,<br>sinews,<br>bone,<br>marrow,<br>kidney,<br>heart,<br>liver,<br>membrane,<br>spleen,<br>lungs,<br>bowels,<br>mesentery,<br>stomach,<br>faeces,<br>bile,<br>phlegm,<br>pus,<br>blood,<br>sweat,<br>fat,<br>tears,<br>saliva,<br>snot,<br>synovial fluid,<br>urine,<br>and goes on to meditate<br>after that<br>on the human skeleton<br>[as covered by] skin,<br>flesh<br>and blood.<br>and he goes on after that<br>to discern the unbroken flux<br>of human consciousness<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#n18\">18<\/a>]<\/sup><br>established both in this world<br>and in another world.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This is the third degree of discernment.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Again, lord, such a recluse or brahmin by means of ardour,<br>of effort,<br>of application,<br>of strenuous earnestness,<br>of careful concentration,<br>reaches up to such rapture of thought<br>that with rapt mind<br>he meditates introspectively<br>on just this bodily organism<br>from the sole of the foot<br>to the crown of the head,<br>as a hide-bound mass of manifold uncleanness,<br>thus: \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>In this body are hairs,<br>down,<br>nails,<br>teeth,<br>skin,<br>flesh,<br>sinews,<br>bone,<br>marrow,<br>kidney,<br>heart,<br>liver,<br>membrane,<br>spleen,<br>lungs,<br>bowels,<br>mesentery,<br>stomach,<br>faeces,<br>bile,<br>phlegm,<br>pus,<br>blood,<br>sweat,<br>fat,<br>tears,<br>saliva,<br>snot,<br>synovial fluid,<br>urine,<br>and goes on to meditate<br>after that<br>on the human skeleton<br>[as covered by] skin,<br>flesh<br>and blood.<br>and he goes on after that<br>to discern the unbroken flux<br>of human consciousness<br>established both in this world<br>and in another world<br>and he goes after that<br>to discern the unbroken flux<br>of human consciousness<br>as not established either in this world<br>or&nbsp;<a><strong>[101]<\/strong><\/a>&nbsp;in another world.<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#n19\">19<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This is the fourth degree of discernment.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Unsurpassable is this, lord,<br>concerning degrees of discernment.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>All this the Exalted One understands,<br>and beyond what he understands<br>there is nothing left to understand.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Nor is there any other,<br>whether he be recluse or brahmin,<br>who is greater and wiser than the Exalted One,<br>that is to say,<br>as regards degrees of discernment.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u00a7<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>8. Moreover, lord, unsurpassable is the way in which the Exalted One<br>teaches the Norm concerning the classification of individuals:<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#n20\">20<\/a>]<\/sup><br>that there are seven classes, to wit: \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>freed-both-ways,<br>freed by insight,<br>having bodily testimony,<br>having gained the view,<br>freed by confidence,<br>follower of wisdom,<br>follower of confidence.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Unsurpassable, lord,<br>are these terms for classes of individuals.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>All this the Exalted One understands,<br>and beyond what he understands<br>there is nothing left to understand.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Nor is there any other,<br>whether he be recluse or brahmin,<br>who is greater and wiser than the Exalted One,<br>that is to say,<br>as regards terms for classes of individuals.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u00a7<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>9. Moreover, lord, unsurpassable is the way in which the Exalted One<br>teaches the Norm concerning endeavour: \u2014<br>that there are these seven factors of enlightenment,<br>to wit: \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>the factor of mindfulness,<br>the factor of examination of doctrine,<br>the factor of energy,<br>the factor of zest,<br>the factor of serenity,<br>the factor of concentration<br>the factor of equanimity.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Unsurpassable, lord, is this concerning endeavour.<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#n21\">21<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>All this the Exalted One understands,<br>and beyond what he understands<br>there is nothing left to understand.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Nor is there any other,<br>whether he be recluse or brahmin,<br>who is greater and wiser than the Exalted One,<br>that is to say,<br>as regards endeavour.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u00a7<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>10. Moreover, lord, unsurpassable is the way in which the Exalted One<br>teaches the norm concerning rates of progress: \u2014<br>that there are four such rates of progress,<br>to wit: \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>when progress is difficult<br>and intuition slow,<br>when progress is difficult<br>but intuition comes swiftly,<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#n22\">22<\/a>]<\/sup><br>when progress is easy<br>but intuition is slow,<br>when progress is easy<br>and intuition comes swiftly.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>In the first case,<br>progress is reckoned as bad<br>both from difficulty and slowness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>In the second case,<br>progress is reckoned as bad<br>from its difficulty.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>In the third case,<br>progress is reckoned as bad<br>from slowness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>In the fourth case,<br>progress is reckoned as excellent&nbsp;<a><strong>[102]<\/strong><\/a>&nbsp;because of both ease and swiftness.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Unsurpassable, lord, is this concerning rates of progress.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>All this the Exalted One understands,<br>and beyond what he understands<br>there is nothing left to understand.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Nor is there any other,<br>whether he be recluse or brahmin,<br>who is greater and wiser than the Exalted One,<br>that is to say,<br>as regards rates of progress.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u00a7<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>11. Moreover, lord, unsurpassable is the way in which the Exalted One<br>teaches the Norm concerning conduct in speech<br>to wit: \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>how one should not only<br>use no speech associated with lying,<br>but should also,<br>in seeking to win his case,<br>avoid calumnious,<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#n23\">23<\/a>]<\/sup><br>abusive<br>and contentious speech,<br>speaking ever gently words of wisdom,<br>worth treasuring up,<br>and uttered in due season.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Unsurpassable, lord, is this concerning conduct in speech.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>All this the Exalted One understands,<br>and beyond what he understands<br>there is nothing left to understand.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Nor is there any other,<br>whether he be recluse or brahmin,<br>who is greater and wiser than the Exalted One,<br>that is to say,<br>as regards conduct in speech.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u00a7<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>12. Moreover, lord, unsurpassable is the way in which the Exalted One<br>teaches the Norm concerning the ethical conduct of man<br>to wit: \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>how such a man should be<br>true and believing,<br>no trickster,<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#n24\">24<\/a>]<\/sup><br>no droner out [of holy words for pay],<br>no diviner,<br>no exorcist,<br>nor hungering to add gain to gain,<br>guarded as to the doors of his senses,<br>abstemious in diet,<br>a peacemaker,<br>devoted to keeping vigil,<br>unfaltering,<br>apt to apply effort,<br>contemplative,<br>mindful,<br>of seemly conversation,<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#n25\">25<\/a>]<\/sup><br>valiant to go,<br>to endure<br>and to think,<br>not greedy, besides,<br>for worldly pleasures,<br>but heedful and sagacious.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Unsurpassable, lord, is this concerning a man&#8217;s ethical conduct.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>All this the Exalted One understands,<br>and beyond what he understands<br>there is nothing left to understand.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Nor is there any other,<br>whether he be recluse or brahmin,<br>who is greater and wiser than the Exalted One,<br>that is to say,<br>as regards a man&#8217;s ethical conduct.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u00a7<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>13. Moreover, lord, unsurpassable is the way in which the Exalted One<br>teaches the Norm concerning modes of [receiving] instruction,<br>namely,<br>that there are four such modes<br>to wit: \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(1) The Exalted One knows<br>through his own [method of] systematic thought,<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#n26\">26<\/a>]<\/sup><br>that a given individual,<br>when carrying out what he has been taught,<br>by the complete destruction of Three Fetters,<br>will&nbsp;<a><strong>[103]<\/strong><\/a>&nbsp;become a Stream-winner,<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#n27\">27<\/a>]<\/sup><br>saved from disaster hereafter,<br>certain to attain enlightenment;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(2) by the complete destruction of Three Fetters,<br>will have so diminished passion<br>and hate<br>and illusion<br>that he will become a Once-Returner,<br>and returning but once to this world<br>will make an end of ill;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(3) by the complete destruction of the Five ulterior Fetters,<br>will be reborn in a deva-world,<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#n28\">28<\/a>]<\/sup><br>there to pass utterly away,<br>thence never to return;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(4) by the destruction of&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/glossology\/glossology\/asavas.htm\">the Intoxicants<\/a><br>will come to know and realize for himself,<br>even in this life<br>emancipation of intellect<br>and emancipation of insight,<br>and will therein abide.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Unsurpassable, lord, is this concerning modes of receiving instruction.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>All this the Exalted One understands,<br>and beyond what he understands<br>there is nothing left to understand.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Nor is there any other,<br>whether he be recluse or brahmin,<br>who is greater and wiser than the Exalted One,<br>that is to say,<br>as regards modes of receiving instruction.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u00a7<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>14. Moreover, lord, unsurpassable is the way in which the Exalted One<br>teaches the Norm concerning<br>the knowledge of the [degree of] emancipation<br>to which any given individual will attain namely,<br>that:<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#n29\">29<\/a>]<\/sup>&nbsp;\u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(1) The Exalted One knows<br>through his own [method of] systematic thought,<br>that a given individual,<br>when carrying out what he has been taught,<br>by the complete destruction of Three Fetters,<br>will become a Stream-winner,<br>saved from disaster hereafter,<br>certain to attain enlightenment;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(2) by the complete destruction of Three Fetters,<br>will have so diminished passion<br>and hate<br>and illusion<br>that he will become a Once-Returner,<br>and returning but once to this world<br>will make an end of ill;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(3) by the complete destruction of the Five ulterior Fetters,<br>will be reborn in a deva-world,<br>there to pass utterly away,<br>thence never to return;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(4) by the destruction of the Intoxicants<br>will come to know and realize for himself,<br>even in this life<br>emancipation of intellect<br>and emancipation of insight,<br>and will therein abide.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Unsurpassable, lord, is this concerning knowledge<br>of the degree of emancipation<br>to be attained by a given individual.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>All this the Exalted One understands,<br>and beyond what he understands<br>there is nothing left to understand.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Nor is there any other,<br>whether he be recluse or brahmin,<br>who is greater and wiser than the Exalted One,<br>that is to say,<br>as regards knowledge<br>of the degree of emancipation<br>to be attained by a given individual.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u00a7<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>15. Moreover, lord, unsurpassable is the way in which the Exalted One teaches the Norm concerning the doctrines of Eternalism,<br>namely,<br>that there are these three doctrines:<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#n30\">30<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(1) Some recluse or brahmin by means of ardour,<br>of exertion,<br>of application,<br>of earnestness,<br>of careful thought,<br>reaches up to such rapture of thought that,<br>rapt in heart,<br>he calls to mind his various&nbsp;<a><strong>[104]<\/strong><\/a>&nbsp;dwelling-places<br>(or births)<br>in times gone by \u2014<br>in one birth,<br>or in two,<br>or three,<br>or four,<br>or five,<br>or ten,<br>or twenty,<br>or thirty,<br>or forty,<br>or fifty,<br>or a hundred,<br>or a thousand,<br>or a hundred thousand,<br>or in several hundred,<br>or several thousand,<br>or several hundred thousand births,<br>to the effect that<br>&#8216;There I had such and such a name,<br>was of such and such a lineage and class,<br>lived on such and such food,<br>experienced such and such pains and pleasures,<br>had such and such a span of years.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And when I fell from thence I was reborn here&#8217;: \u2014<br>thus does he recollect,<br>both as to the manner thereof and in detail,<br>his various dwelling-places in times gone by.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And he says to himself:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;The time that is gone by I know,<br>whether the world was in process of evolution<br>or of dissolution.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>But I know not the time for to come,<br>whether the world will evolve or dissolve.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Eternal is both soul and world,<br>giving birth to nothing new,<br>steadfast as a mountain-peak,<br>as a pillar firmly fixed;<br>and though these living creatures<br>transmigrate and pass away,<br>fall from one state of existence<br>and spring up in another,<br>yet there is only<br>that which is for ever and ever.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This is the first Eternalist doctrine.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(2) Again, lord, some recluse or brahmin,<br>by means of ardour,<br>of exertion,<br>of application,<br>of earnestness,<br>of careful thought,<br>reaches up to such rapture of thought that,<br>rapt in heart,<br>he calls to mind his various dwelling-places in the past<br>for even greater periods,<br>such as one,<br>two,<br>three,<br>four,<br>five,<br>ten,<br>or twenty pairs<br>of world-evolution and dissolution<br>to the effect that<br>&#8216;There I had such and such a name,<br>was of such and such a lineage and class,<br>lived on such and such food,<br>experienced such and such pains and pleasures,<br>had such and such a span of years.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And when I fell from thence<br>I was reborn here&#8217;: \u2014<br>thus does he recollect,<br>both as to the manner thereof and in detail,<br>his various dwelling-places in times gone by.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And he too reflects:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;The time that is gone by I know,<br>both of the evolution<br>and dissolution of the world,<br>but I know not the time for to come,<br>whether the world will evolve or dissolve.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Eternal is both soul and world,<br>giving birth to nothing new,<br>steadfast as a mountain peak,<br>as a pillar firmly fixed;<br>and though these living creatures<br>transmigrate and pass away,<br>fall from one state of existence<br>and spring up in another,<br>yet there is only<br>that which is for ever and ever.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This is the second Eternalist doctrine.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(3) Again, lord, some recluse or brahmin,<br>by means of ardour,<br>of exertion,<br>of application,<br>of earnestness,<br>of careful thought,<br>reaches up to such rapture of thought that,<br>rapt in heart,<br>calls to mind his dwelling-places in the&nbsp;<a><strong>[105]<\/strong><\/a>&nbsp;past<br>for even greater periods still,<br>even up to forty world-systems<br>evolving and dissolving<br>to the effect that<br>&#8216;There I had such and such a name,<br>was of such and such a lineage and class,<br>lived on such and such food,<br>experienced such and such pains and pleasures,<br>had such and such a span of years.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And when I fell from thence<br>I was reborn here&#8217;: \u2014<br>thus does he recollect,<br>both as to the manner thereof and in detail,<br>his various dwelling- places<br>in times gone by.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And he too reflects:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;The time that is gone by I know,<br>both of the evolution and dissolution of the world,<br>but I know not the time for to come,<br>whether the world will evolve or dissolve.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Eternal is both soul and world,<br>giving birth to nothing new,<br>steadfast as a mountain peak,<br>as a pillar firmly fixed;<br>and though these living creatures<br>transmigrate and pass away,<br>fall from one state of existence<br>and spring up in another,<br>yet there is only<br>that which is for ever and ever.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Unsurpassable, lord, is this<br>concerning Eternalist doctrines.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>All this the Exalted One understands,<br>and beyond what he understands<br>there is nothing left to understand.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Nor is there any other,<br>whether he be recluse or brahmin,<br>who is greater and wiser than the Exalted One,<br>that is to say,<br>as regards Eternalist doctrines.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u00a7<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>16. Moreover, lord, unsurpassable is the way in which the Exalted One<br>teaches the Norm concerning knowledge of former dwelling-places,<br>how some recluse or brahmin,<br>by means of ardour,<br>of exertion,<br>of application,<br>of earnestness,<br>of careful thought,<br>reaches up to such rapture of mind,<br>that rapt in thought<br>he calls to mind his various dwelling-places<br>in times gone by,<br>to wit:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>in one birth,<br>or in two,<br>or three,<br>or four,<br>or five,<br>or ten,<br>or twenty,<br>or thirty,<br>or forty,<br>or fifty,<br>or a hundred,<br>or a thousand,<br>or a hundred thousand,<br>or in several hundred,<br>or several thousand,<br>or several hundred thousand births,<br>up to even several myriads<br>of world-evolutions and dissolutions: \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8216;There I had such and such a name,<br>was of such and such a lineage and class,<br>lived on such and such food,<br>experienced such and such pains and pleasures,<br>had such and such a span of years.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Deceasing thence<br>I was reborn in such another place,<br>where I was of such and such a lineage and class,<br>lived on such and such food,<br>experienced such and such pains and pleasures,<br>had such and such a span of years.&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And when I fell from thence<br>I was reborn here&#8217;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Thus does he recollect,<br>both as to the manner thereof and in detail,<br>his various dwelling-places in times gone by.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>There are devas, lord,<br>whose span of life is not to be reckoned<br>either by counting or by computation,<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#n31\">31<\/a>]<\/sup><br>and yet with whatever individuality<br>they have previously existed,<br>whether as corporeal or incorporeal,<br>whether as percipient,<br>non-percipient,<br>or neither,<br>there is reminiscence of former dwelling-place<br>both as to the manner thereof and in detail.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Unsurpassable, lord, is this<br>concerning knowledge as to such reminiscences.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>All this the Exalted One understands,<br>and beyond what he understands<br>there is nothing left to understand.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Nor is there any other,<br>whether he be recluse or brahmin,<br>who is greater and wiser than the Exalted One,<br>that is to say,<br>as regards knowledge as to such reminiscences.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u00a7<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>17. Moreover, lord, unsurpassable is the way in which the Exalted One<br>teaches the Norm concerning knowledge<br>of the decease and rebirth of creatures.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Thus some recluse or brahmin,<br>by means of ardour,<br>of exertion,<br>of application,<br>of earnestness,<br>of careful thought,<br>reaches up to such rapture of mind,<br>that rapt in thought<br>he sees with pure deva-eye,<br>surpassing the sight of men,&nbsp;<a><strong>[106]<\/strong><\/a>&nbsp;beings as they decease<br>and are reborn;<br>he recognizes beings as mean or noble,<br>as ill-favoured or well-favoured,<br>as blest or wretched,<br>passing on according to their deeds:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Such and such worthy folk,<br>ill-doers<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#n32\">32<\/a>]<\/sup>&nbsp;in act,<br>word<br>and thought,<br>revilers of the noble ones,<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#n33\">33<\/a>]<\/sup><br>holding wrong views,<br>acquiring karma resulting from wrong views,<br>are reborn after death,<br>at the dissolution of the body,<br>in some unhappy state of suffering or woe.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>But such and such worthy folk,<br>well-doers in act<br>and word<br>and thought,<br>not revilers of the noble ones,<br>holding right views,<br>acquiring karma resulting from right views,<br>are reborn after death,<br>at the dissolution of the body,<br>in some happy state in heaven.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Thus with the pure deva-eye,<br>surpassing the sight of men,<br>does he see beings deceasing and being reborn.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Unsurpassable, lord, is this<br>concerning knowledge of decease and rebirth.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>All this the Exalted One understands,<br>and beyond what he understands<br>there is nothing left to understand.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Nor is there any other,<br>whether he be recluse or brahmin,<br>who is greater and wiser than the Exalted One,<br>that is to say,<br>as regards knowledge of decease and rebirth.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u00a7<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>18. Moreover, lord, unsurpassable is the way in which the Exalted One<br>teaches the Norm concerning modes of supernormal power,<br>that there are two modes, to wit: \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(1) Supernormal power<br>which is concomitant with the mental intoxicants<br>and with worldly aims.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This is called ignoble [power].<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(2) Supernormal power<br>which is not concomitant with the mental intoxicants<br>and with worldly aims.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This is called noble [power].<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And what, lord, is Supernormal power<br>which is concomitant with the mental intoxicants<br>and with worldly aims<br>the ignoble supernormal power?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>When, lord, some recluse or brahmin,<br>by means of ardour,<br>of exertion,<br>of application,<br>of earnestness,<br>of careful thought,<br>reaches up to such rapture of mind,<br>that rapt in thought<br>he becomes able to enjoy<br>divers modes of supernormal power:<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#n34\">34<\/a>]<\/sup>&nbsp;\u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>From being one<br>he becomes multiform,<br>from being multiform,<br>he becomes one;<br>from being visible<br>he becomes invisible;<br>he passes without hindrance<br>to the further&nbsp;<a><strong>[107]<\/strong><\/a>&nbsp;side of a wall,<br>or a battlement,<br>or a mountain,<br>as if through air;<br>he penetrates up and down<br>through solid ground<br>as if through water;<br>he walks on water<br>without dividing it<br>as if on solid ground;<br>he travels cross-legged through the sky,<br>like a bird on the wing;<br>he touches and feels with the hand<br>even the moon and the sun,<br>of mystic power and potency though they be;<br>he reaches even in the body<br>up to the heaven of Brahma.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, lord, is the supernormal power,<br>concomitant with the mental Intoxicants<br>and with worldly aims,<br>that is called ignoble.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And what, lord, is the Supernormal power<br>which is not concomitant with the mental intoxicants<br>and with worldly aims<br>that is called noble?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This is when a bhikkhu can,<br>if he so desire,<br>remain unconscious of disgust<br>amid what is disgusting;<br>or conscious of disgust<br>amid what is not disgusting;<br>or unconscious of disgust<br>amid what is both disgusting<br>and what is not disgusting;<br>or conscious of disgust<br>amid what is both disgusting<br>and what is not disgusting;<br>or, avoiding both that which is disgusting<br>and what is not disgusting,<br>should remain indifferent to them as such,<br>mindful and understanding.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This, lord, is the supernormal power,<br>incompatible with mental intoxicants<br>or with worldly aims,<br>which is called noble.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Unsurpassable, lord, is this concerning modes of supernormal power.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>These things the Exalted One understands<br>from beginning to end.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>And beyond what he understands<br>there is nothing left to understand.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Nor is there any other,<br>whether he be recluse or brahmin,<br>who is greater and wiser than the Exalted One,<br>that is to say,<br>as regards modes of supernormal power.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>19. Whatsoever, lord, may be achieved<br>by a clansman who has faith,<br>summons up energy<br>and is steadfast, \u2014<br>by human steadfastness,<br>energy,<br>progress,<br>and patience, \u2014<br>that has been achieved by the Exalted One.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>For, lord, the Exalted One<br>neither follows the habitual practice<br>of those things which attract<br>through worldly desires,<br>especially sensuality \u2014<br>a low and pagan way,<br>unworthy,<br>unprofitable,<br>belonging to the worldly majority; \u2014<br>nor does he follow the habitual practice<br>of self-mortification,<br>which&nbsp;<a><strong>[108]<\/strong><\/a>&nbsp;is painful,<br>unworthy,<br>unprofitable.<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#n35\">35<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The Exalted One is able<br>to obtain at will,<br>with ease<br>and in full measure,<br>that earthly happiness<br>of a loftier kind<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#n36\">36<\/a>]<\/sup><br>which&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/glossology\/glossology\/jhana.htm\">the Four Stages of Ecstasy<\/a>&nbsp;afford.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>If, lord, anyone were to ask me:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>What then, friend S\u0101riputta,<br>has there ever been in times gone by<br>other recluses or brahmins<br>greater and wiser<br>as to enlightenment<br>than the Exalted One?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>I should say No.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>What then, friend S\u0101riputta,<br>will there come in future times<br>other recluses or brahmins<br>greater and wiser<br>as to enlightenment<br>than the Exalted One?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Thus asked, I should say No.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>What then, friend S\u0101riputta, is there now any<br>other recluse or brahmin<br>greater and wiser<br>as to enlightenment<br>than the Exalted One?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Thus asked, I should say No.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Again, lord, if I were asked:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>What then, friend S\u0101riputta,<br>have there been in times gone by<br>other recluse or brahmin<br>equal to the Exalted One<br>in the matter of enlightenment?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Thus asked, I should say Yea.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Again, lord, if I were asked:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>What then, friend S\u0101riputta,<br>will there be in future times<br>other recluse or brahmin<br>equal to the Exalted One<br>in the matter of enlightenment?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Thus asked, I should say Yea.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>But if I were asked:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Is there now any recluse or brahmin<br>equal to the Exalted One<br>in the matter of Enlightenment?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Thus asked, I should say No.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Again, lord, if I were asked:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Why does the venerable S\u0101riputta<br>thus acknowledge the superiority of one teacher,<br>and not that of another?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Thus asked, I should say:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>In the presence of the Exalted One<br>have I heard him say<br>and from him have received,<br>that,<br>whereas in times gone by<br>and in future times<br>there have been,<br>and will be<br>other Supreme Buddhas equal to himself<br>in the matter of Enlightenment,<br>yet that in one and the same world-system<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#n37\">37<\/a>]<\/sup><br>there should arise two&nbsp;<a><strong>[109]<\/strong><\/a>&nbsp;Arahants Buddhas Supreme,<br>the one neither before nor after the other: \u2014<br>that is impossible and unprecedented.<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#n38\">38<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>That cannot be.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Should I, lord,<br>answering my questioners thus,<br>be stating the doctrine of the Exalted One,<br>and not misrepresenting him by what is not fact?<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Should I be stating doctrine<br>in conformity with the Norm,<br>and would no orthodox disputant<br>find occasion for blame herein?&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Of a truth, S\u0101riputta, hadst thou been asked such questions<br>and thus hadst answered,<br>thou hadst stated my doctrine,<br>and hadst not misrepresented me<br>by what is not fact.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Thou hast stated doctrine<br>in conformity with the Norm,<br>and no orthodox disputant<br>could have found occasion for blame therein.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>20. When they had thus spoken,<br>the venerable&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/appendixes\/personalities\/udayin.htm\">Udayin<\/a><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#n39\">39<\/a>]<\/sup>&nbsp;said to the Exalted One:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Wonderful, lord,<br>marvellous, lord,<br>is it to behold how self-contained,<br>serene,<br>and resigned<br>is the Tath\u0101gata,<br>when he who is so mighty and powerful<br>will not proclaim himself!<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#n40\">40<\/a>]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>If any Wanderers of independent doctrines<br>were to discern in themselves<br>even one of such matters,<br>they would flourish around a banner because of it.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Wonderful, marvellous is it<br>to behold how self-contained,<br>serene<br>and resigned<br>is the Tath\u0101gata,<br>when he who is so mighty and powerful<br>will not proclaim his own virtues!&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Take note of this then, Udayin,<br>that this is so;<br>and that if Wanderers teaching independent doctrines<br>were to discern in themselves<br>even one such quality,<br>they would flourish around a banner about it.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Take note of this.&#8221;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>21. Then the Exalted One addressed the venerable S\u0101riputta: \u2014<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;Wherefore thou, S\u0101riputta,<br><a><strong>[110]<\/strong><\/a>&nbsp;shouldst often discourse on this matter<br>to both brethren and sisters,<br>laymen and lay sisters.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whatever foolish ones there be<br>who will feel doubt and hesitation concerning the Tath\u0101gata,<br>when they have heard such discourse,<br>even they too will banish their hesitation and their doubt.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>On this wise did the venerable S\u0101riputta make known his faith before the Exalted One.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Hence the title The Faith that Satisfied is another name for his confession.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Here ends the Fifth Suttanta<sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#edn1\">ed1<\/a>]<\/sup>&nbsp;The Faith that Satisfied.<\/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.28.rhyt.pts.htm#fn1\">1<\/a>]<\/sup>&nbsp;<em>Cf.<\/em>&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.11.rhyt.pts.htm\">Vol. I, 276;<\/a>&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.16.rhyt.pts.htm#pg87\">II, p. 87;<\/a>&nbsp;<em>Sa\u0271yutta<\/em>&nbsp;IV,&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/sn\/04_salv\/idx_35_salayatanasamyutta.htm#p31\">23,<\/a>&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/sn\/04_salv\/idx_35_salayatanasamyutta.htm#p126\">110,<\/a>&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/sn\/04_salv\/sn04.42.006.pali.bd.htm\">311;<\/a>&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/sn\/05_mv\/sn05.47.012.pali.bd.htm\">V, 159;<\/a>&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/kd\/jat\/idx_jataka.htm#jat_536\"><em>J\u0101t.<\/em>&nbsp;V, 443.<\/a>&nbsp;The present Suttanta repeats the conversation of the second citation and gives a long sequel. P\u0101v\u0101rika, according to the&nbsp;<em>Comy.,<\/em>&nbsp;was a rich burgess&nbsp;<em>(se\u1e6d\u1e6dhi)<\/em>&nbsp;who had presented&nbsp;<em>vih\u0101ra<\/em>&nbsp;and park&nbsp;<em>(uyy\u0101na)<\/em>&nbsp;to the Buddha. He is not identified with P\u0101v\u0101riya, the&nbsp;<em>(se\u1e6d\u1e6dhi)<\/em>&nbsp;who presented the mango-grove at Kosamb\u012b (<em>Comy.<\/em>&nbsp;I, 318;&nbsp;<em>Dhp.<\/em>&nbsp;<em>Comy.<\/em>&nbsp;I, 203 f.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#fn2\">2<\/a>]<\/sup>&nbsp;Enlightenment,&nbsp;<em>sambodhi.<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#fn3\">3<\/a>]<\/sup>&nbsp;<em>Eva\u0271 dhamma;<\/em>&nbsp;omitted in the previous translation.&nbsp;<em>Cf.<\/em>&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.14.rhyt.pts.htm#pg6\">II, 6;<\/a>&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.16.rhyt.pts.htm#pg88\">88.<\/a><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#fn4\">4<\/a>]<\/sup>&nbsp;<em>Dhamm&#8217;anvayo.<\/em>&nbsp;Or of the faith (<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.16.rhyt.pts.htm#pg88\">II, 88.<\/a>&nbsp;<em>Cf.<\/em>&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/sn\/02_nv\/sn02.12.033.pali.bd.htm#pg58\"><em>Sa\u0271yutta<\/em>&nbsp;II, 58<\/a>).&nbsp;<em>I.e.,<\/em>&nbsp;lit. what is in conformity with the Dhamma.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#fn5\">5<\/a>]<\/sup>&nbsp;According to Buddhaghosa on this passage S\u0101riputta is here alluding to the conversation between the Buddha and S\u0101riputta&#8217;s nephew, D\u012bgha-nakha, recorded in&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.074.horn.pts.htm\">Majjhima I, 497<\/a>&nbsp;foll. Dhammapala in his commentary on&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/kd\/thag\/thag.1-264.pali.bd.htm#edfn1\"><em>Th.<\/em>&nbsp;I, 995<\/a>&nbsp;says the same (see&nbsp;<em>Psalms of the Brethren,<\/em>&nbsp;pp.&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/kd\/thag\/thag.259.rhyc.pts.htm#pg341\">341,<\/a>&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/kd\/thag\/thag.259.rhyc.pts.htm#pg345\">345<\/a>). It was then that S\u0101riputta, listening to the talk, reached emancipation.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#fn6\">6<\/a>]<\/sup>&nbsp;<em>Pasidi.<\/em>&nbsp;There is no English word that quite fits this or its variants&nbsp;<em>pas\u0101do, pasanno.<\/em>&nbsp;They are expressions of the satisfaction akin to aesthetic gratification (<em>Cf.<\/em>&nbsp;<em>B.P.E<\/em>&nbsp;174,&nbsp;<em>n.<\/em>&nbsp;3) felt by the believer in whom faith, confidence, amounts to a passion, akin to religious love.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#fn7\">7<\/a>]<\/sup>&nbsp;<em>Kusalesu dhammesu,<\/em>&nbsp;afterwards called the thirty-seven&nbsp;<em>bodhipakkhiy\u0101 dhamma<\/em>&nbsp;(<em>Cf.<\/em>&nbsp;C. Rh. D. in Preface to&nbsp;<em>Vibhanga; Compendium of Philosophy,<\/em>&nbsp;179,&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.16.rhyt.pts.htm#pg128\"><em>supra.<\/em>&nbsp;Vol. II, 128<\/a>). Buddhaghosa distinguishes under&nbsp;<em>kusala<\/em>&nbsp;the&nbsp;<em>J\u0101taka<\/em>&nbsp;meaning of that which makes for well-being&nbsp;<em>(\u0101rogya),<\/em>&nbsp;as taught by common sense, the Suttanta meaning or what is ethically right&nbsp;<em>(anavajja),<\/em>&nbsp;as here; and the&nbsp;<em>Ahhidhamma<\/em>&nbsp;meaning, as that which is efficient&nbsp;<em>(kosalla),<\/em>&nbsp;makes for absence of pain&nbsp;<em>(niddaratha),<\/em>&nbsp;for happy results&nbsp;<em>(sukha vip\u0101ka). Cf.<\/em>&nbsp;The&nbsp;<em>Expositor,<\/em>&nbsp;pp. 48 f.; 83.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#fn8\">8<\/a>]<\/sup>&nbsp;Literally, of the self, and external. The former term includes more than our subjective.&nbsp;<em>Bud. Psy.,<\/em>&nbsp;141;&nbsp;<em>B.P.E.,<\/em>&nbsp;207,&nbsp;<em>n.<\/em>&nbsp;I;&nbsp;<em>Expositor,<\/em>&nbsp;60.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#fn9\">9<\/a>]<\/sup>&nbsp;This refrain is to be understood as repeated in full after each of the remaining fifteen sections of unsurpassables. [Ed.: These refrains have been added back in this edition. However they do not appear in full in the PTS, BJT, or CSCD editions of the Pali. These have only the first line and no indication that an abbreviation has been made.]<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#fn10\">10<\/a>]<\/sup>&nbsp;<em>Comy.<\/em>:&nbsp;<em>Asampaj\u0101no ti aj\u0101nanto samm\u016b\u1e37ho.<\/em>&nbsp;These four modes are held by Buddhaghosa to be the mental evolution at rebirth of (1) human beings generally; (2) the eighty great theras; (3) the two chief disciples of any Buddha, Pacceka Buddhas, and Bodhisats; (4) omniscient Bodhisats (<em>i.e.,<\/em>&nbsp;Bodhisats in their last rebirth) respectively.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#fn11\">11<\/a>]<\/sup>&nbsp;This is the second of the so-called three wonders. See&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.11.rhyt.pts.htm\">Vol. I, 276 f.<\/a>&nbsp;=&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/an\/03_threes\/an03.060.wood.pts.htm#pg154\"><em>A\u1e45guttara<\/em>&nbsp;I, 170 f.<\/a><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#fn12\">12<\/a>]<\/sup>&nbsp;<em>Devat\u0101.<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#fn13\">13<\/a>]<\/sup>&nbsp;In the first two modes, the sign and the sound, or noise, have no direct bearing on the thought that is divined, but are applied in the same way as a modern gambler stakes on a number he sees or hears accidentally. In the third mode, the sound is some remark overheard, made by persons chattering or drowsy with sleep.&nbsp;<em>Comy.,<\/em>&nbsp;<em>cf.<\/em>&nbsp;<em>Points of Controversy,<\/em>&nbsp;239, \u00a7 9.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#fn14\">14<\/a>]<\/sup>&nbsp;<em>I.e.,<\/em>&nbsp;says the&nbsp;<em>Comy.,<\/em>&nbsp;we divine, by the start made by practising&nbsp;<em>jh\u0101na,<\/em>&nbsp;or other exercise for insight, how far in the four stages, and how far in the Four Paths, such and such a one will eventually attain to.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#fn15\">15<\/a>]<\/sup>&nbsp;<em>Dassana-sam\u0101patti.<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#fn16\">16<\/a>]<\/sup>&nbsp;<em>Cf.<\/em>&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.01.rhyt.pts.htm#pg27\">Vol. I, p. 27.<\/a><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>&#8220;This formula omits&#8230;&#8221; and also, I believe changes the order of some of the items and which amounts to the omition of a very important mnemonic device which is the joke of locating the head\/brain in the pelvic area where it is also located in other cases, such as the meditation on the skeleton and the simile of the small bird torn apart by the hurricane-like winds of the upper atmosphere.<\/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.28.rhyt.pts.htm#fn17\">17<\/a>]<\/sup>&nbsp;This formula omits the last two of the equally classic formula in the&nbsp;<em>Khuddakap\u0101tha:<\/em>&nbsp;the Thirty-two-fold Mode \u2014&nbsp;<em>matthaka\u0271, matthalunga\u0271:<\/em>&nbsp;head, brains.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#fn18\">18<\/a>]<\/sup>&nbsp;<em>Vi\u00f1\u00f1\u0101\u1e47asotan ti vi\u00f1\u00f1\u0101\u1e47am eva.<\/em>&nbsp;In this and the next degree, he distinguishes between the disposition of the worldling and the learner, on the one hand, and that of the Arahant on the other.&nbsp;<em>Comy.<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#fn19\">19<\/a>]<\/sup>&nbsp;The consciousness namely of the Arahant, whom Karma and its consequences no longer affect.&nbsp;<em>Comy.<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#fn20\">20<\/a>]<\/sup>&nbsp;<em>Puggala-pa\u00f1\u00f1att\u012bsu<\/em>&nbsp;\u2014 as differing from the terms conventionally applied \u2014 viz.,&nbsp;<em>satto, puggalo, naro, poso.<\/em>&nbsp;The seven qualifying terms are defined in the&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/abhi\/idx_04_pug.htm\"><em>Puggala-pa\u00f1\u00f1atti,<\/em><\/a>&nbsp;p. 14 f, and in the&nbsp;<em>Visuddhi Magga,<\/em>&nbsp;<em>Pa\u1e6dipad\u0101\u00f1a\u1e47adassana visuddhi-niddesa;<\/em>&nbsp;<em>cf.<\/em>&nbsp;also&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/an\/02_twos\/an02.041-050.wood.pts.htm#p47\"><em>A\u1e45guttara<\/em>&nbsp;I, 73 f.,<\/a>&nbsp;and above,&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.15.rhyt.pts.htm#p33\">II, 68, 70.<\/a><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#fn21\">21<\/a>]<\/sup>&nbsp;It is most unusual to find&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/glossology\/glossology\/satta_sambojjhanga.htm\">the seven Bojjhangas<\/a>&nbsp;called&nbsp;<em>padh\u0101nas<\/em>&nbsp;or efforts.&nbsp;<em>Cf.<\/em>&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#p3\">p. 97, \u00a7 3.<\/a><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#fn22\">22<\/a>]<\/sup>&nbsp;<em>Cf.<\/em>&nbsp;<em>Dhamma-Sanga\u1e47i,<\/em>&nbsp;\u00a7 176 f;&nbsp;<em>Expositor,<\/em>&nbsp;243 f.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#fn23\">23<\/a>]<\/sup>&nbsp;<em>Vebh\u016btiya\u0271 [v\u0101ca\u0271],<\/em>&nbsp;paraphrased as&nbsp;<em>bhedak\u0101ra-kavaca\u0271,<\/em>&nbsp;speech causing rupture, schism, division.&nbsp;<em>Cf.<\/em>&nbsp;<em>Childers&#8217;s Dict.,<\/em>&nbsp;s.v. and below,&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.30.rhyt.pts.htm#p21\">XXX, 2, 21.<\/a><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#fn24\">24<\/a>]<\/sup>&nbsp;<em>Cf. Dialogues,<\/em>&nbsp;I,&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.01.rhyt.pts.htm#p20\">15, \u00a7 20.<\/a>&nbsp;These expressions are discussed in the&nbsp;<em>Comy.,<\/em>&nbsp;<em>ibid.,<\/em>&nbsp;and in&nbsp;<em>Visuddhi Magga,<\/em>&nbsp;23 f.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#fn25\">25<\/a>]<\/sup>&nbsp;<em>Ka\u1e37y\u0101napa\u1e6dibh\u0101no,<\/em>&nbsp;paraphrased as one who is proficient not only in utterance and in converse&nbsp;<em>(v\u0101kkara\u1e47a-, pa\u1e6dibhana-sampanno),<\/em>&nbsp;but also in relevant or suitable&nbsp;<em>(yutta-)<\/em>&nbsp;converse, as was&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/appendixes\/personalities\/vangiso.htm\">Thera Vang\u012bsa,<\/a>&nbsp;concerning whom see&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/kd\/thag\/thag.264.rhyc.pts.htm\"><em>Psalms of the Brethren,<\/em>&nbsp;395 f.<\/a><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#fn26\">26<\/a>]<\/sup>&nbsp;<em>Paccatta\u0271 yoniso manasik\u0101r\u0101.<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#fn27\">27<\/a>]<\/sup>&nbsp;These and the following technical phrases of Buddhist belief are explained in a previous similar passage in&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.06.rhyt.pts.htm#p13\">Vol. I, 200.<\/a><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#fn28\">28<\/a>]<\/sup>&nbsp;<em>Opap\u0101tiko<\/em>&nbsp;\u2014&nbsp;<em>i.e.,<\/em>&nbsp;having attained rebirth in deva-world he there gets&nbsp;<em>Parinibb\u0101na. Puggala-Pa\u00f1\u00f1atti<\/em>&nbsp;<em>Comy.<\/em>&nbsp;I, \u00a740 (<a href=\"https:\/\/obo.genaud.net\/resources\/pdf\/jpts\/jpts_1913-4_vii.pdf\"><em>J.P.T.S.,<\/em>&nbsp;1913,<\/a>&nbsp;p. 197).<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#fn29\">29<\/a>]<\/sup>&nbsp;These \u2014 the Four Paths and Fruits \u2014 are characterized in exactly the same terms as in the preceding paragraph.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#fn30\">30<\/a>]<\/sup>&nbsp;All three are similarly stated in the&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.01.rhyt.pts.htm#p31\">Brahmajala Suttanta, Vol. 1, p. 27 f.<\/a><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#fn31\">31<\/a>]<\/sup>&nbsp;Explained in the&nbsp;<em>Comy.<\/em>&nbsp;as by addition [of units of time], or by mental estimate without division [of time].<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#fn32\">32<\/a>]<\/sup>&nbsp;This passage occurs in&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.02.rhyt.pts.htm#fn67\">Vol. I, 91,<\/a>&nbsp;where, by the way, &#8216;ill-doers&#8217; has been accidentally omitted. Worthy folk:&nbsp;<em>bhonto satt\u0101.<\/em>&nbsp;English idiom cannot reproduce the courteous&nbsp;<em>Messieurs [ces] \u00eatres<\/em>&nbsp;of the Pali. Dr. Neumann uses the colloquial&nbsp;<em>lieben,<\/em>&nbsp;dear or good creatures.&nbsp;<em>Cf.<\/em>&nbsp;above [<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.25.rhyt.pts.htm#n30\">p. 47,&nbsp;<em>n.<\/em>&nbsp;i<\/a>].<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#fn33\">33<\/a>]<\/sup>&nbsp;<em>Ariy\u0101:<\/em>&nbsp;Buddhas and their leading disciples.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#fn34\">34<\/a>]<\/sup>&nbsp;This, the accepted description of&nbsp;<em>iddhi,<\/em>&nbsp;occurs in the&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.11.rhyt.pts.htm#pg277\">Kevaddha Suttanta, Vol. I, 277,<\/a>&nbsp;and in all the&nbsp;<em>Nik\u0101yas<\/em>.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#fn35\">35<\/a>]<\/sup>&nbsp;The two extremes of conduct as stated in&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/sn\/05_mv\/idx_56_saccasamyutta.htm#p11\">the Buddha&#8217;s First Sermon<\/a>&nbsp;(<em>Vin. Texts,<\/em>&nbsp;I, 94;&nbsp;<em>Sa\u0271yutta,<\/em>&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/sn\/05_mv\/sn05.56.011.pali.bd.htm\">V, 421;<\/a>&nbsp;<em>cf.<\/em>&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/sn\/04_salv\/sn04.42.012.wood.pts.htm\">IV, 330;<\/a>&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/bs\/dn.26.rhyt.bs_2.htm\">Buddhist Suttas (<em>S.B.E.,<\/em>&nbsp;XI), 146 f.).<\/a><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#fn36\">36<\/a>]<\/sup>&nbsp;<em>Abhicetasik\u0101na\u0271,<\/em>&nbsp;paraphrased as&nbsp;<em>k\u0101m\u0101vacaracitt\u0101ni atikkamitv\u0101 \u1e6dhit\u0101na\u0271 (jh\u0101n\u0101na\u0271):<\/em>&nbsp;(ecstasies) persisting when thoughts belonging to sense-experience have been transcended. Lit., ultra-thoughtish.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#fn37\">37<\/a>]<\/sup>&nbsp;<em>Loka-dh\u0101tu.<\/em>&nbsp;On the extent of a&nbsp;<em>lokadh\u0101tu<\/em>&nbsp;<em>cf.<\/em>&nbsp;Buddhaghosa here and on text&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pali\/dn\/dn.19.pali.bd.htm#pg225\">Vol. II, 225.<\/a>&nbsp;On the doctrine&nbsp;<em>cf.<\/em>&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.09.rhyt.pts.htm#pg263\">Vol. II, 263:<\/a>&nbsp;<em>Milinda<\/em>&nbsp;II, 47 f., a discussion referred to and re-discussed in our&nbsp;<em>Comy.<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#fn38\">38<\/a>]<\/sup>&nbsp;<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/an\/01_ones\/an01.258-295.wood.pts.htm#p277\"><em>A\u1e45guttara<\/em>&nbsp;I, 27, \u00a7 10;<\/a>&nbsp;<em>Vibhanga,<\/em>&nbsp;336.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#fn39\">39<\/a>]<\/sup>&nbsp;Of the three Theras so-called L\u0101\u1e37ud\u0101yin, K\u0101\u1e37udayin, and the Great Ud\u0101yin this is the last named.&nbsp;<em>Comy.<\/em>&nbsp;<em>Cf.<\/em>&nbsp;<em>Psalms of the Brethren,<\/em>&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/kd\/thag\/idx_thag.htm#p224\">p. 228,<\/a>&nbsp;[more likely this is&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/kd\/thag\/idx_thag.htm#p247\">p. 287<\/a>] with&nbsp;<em>J\u0101t.<\/em>&nbsp;I,&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/kd\/jat\/idx_jataka.htm#jat_5\">123,<\/a>&nbsp;<a href=\"https:\/\/obo.genaud.net\/backmatter\/indexes\/sutta\/kd\/jat\/idx_jataka.htm#jat_123\">446.<\/a><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[<a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/dn\/dn.28.rhyt.pts.htm#fn40\">40<\/a>]<\/sup>&nbsp;<em>Attano gu\u1e47e na \u0101vikarissati:<\/em>&nbsp;will not reveal his own virtues.&nbsp;<em>Comy.<\/em><\/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.28.rhyt.pts.htm#edfn1\">ed1<\/a>]<\/sup>&nbsp;The Fifth Sutta of the Third division of the D\u012bgha Nik\u0101ya, the P\u0101thika-vagga-p\u0101\u1e37i.<\/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-1734c29 elementor-section-full_width elementor-section-content-space-between elementor-section-height-default elementor-section-height-default\" data-id=\"1734c29\" 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-6b0274f\" data-id=\"6b0274f\" 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-6708783 elementor-widget elementor-widget-text-editor\" data-id=\"6708783\" 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 Sacred Books of the BuddhistsVolume IV D\u012bgha Nik\u0101ya Dialogues of the BuddhaPart III Sutta 28 Sampas\u0101daniya Suttanta\u0271 The Faith That Satisfied Translated from the Pali by&nbsp;T.W. Rhys\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-35450","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\/35450","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=35450"}],"version-history":[{"count":4,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35450\/revisions"}],"predecessor-version":[{"id":36834,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35450\/revisions\/36834"}],"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=35450"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/categories?post=35450"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/tags?post=35450"},{"taxonomy":"td_series","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/td_series?post=35450"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}