{"id":35794,"date":"2022-08-21T23:40:55","date_gmt":"2022-08-21T16:40:55","guid":{"rendered":"https:\/\/tamhoc.org\/2022\/08\/21\/sutta-18\/"},"modified":"2022-08-28T01:38:20","modified_gmt":"2022-08-27T18:38:20","slug":"kinh-trung-bo-eng-18-kinh-mat-hoan-madhupindika-sutta","status":"publish","type":"post","link":"https:\/\/tamhoc.org\/trang-chu\/2022\/08\/21\/kinh-trung-bo-eng-18-kinh-mat-hoan-madhupindika-sutta\/","title":{"rendered":"Kinh Trung B\u1ed9 ENG 18 Kinh M\u1eadt Ho\u00e0n (Madhupindika sutta)"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-post\" data-elementor-id=\"35794\" class=\"elementor elementor-35794\">\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-7ad717e elementor-section-full_width elementor-section-content-space-around elementor-section-height-default elementor-section-height-default\" 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elementor-top-section elementor-element elementor-element-65919a0 elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"65919a0\" 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-321c014\" data-id=\"321c014\" 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\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-6bc6fe7 elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"6bc6fe7\" 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-b5fb5da\" data-id=\"b5fb5da\" 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-6b9c152 elementor-widget elementor-widget-text-editor\" data-id=\"6b9c152\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-text-editor elementor-clearfix\">\n\t\t\t\t<p><a href=\"https:\/\/tamhoc.org\/kinh-trung-bo-p1\/\">Ph\u1ea7n I<\/a>\u00a0 &#8211;\u00a0 <a href=\"https:\/\/tamhoc.org\/kinh-trung-bo-p2\/\">Ph\u1ea7n II<\/a>\u00a0 &#8211;\u00a0 <a href=\"https:\/\/tamhoc.org\/kinh-trung-bo-nikaya-p3\/\">Ph\u1ea7n III<\/a><\/p>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-c5cb8a1 elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"c5cb8a1\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t\t\t<div class=\"elementor-row\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-33 elementor-top-column elementor-element elementor-element-d37c276\" data-id=\"d37c276\" 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-0f09c03 elementor-widget elementor-widget-text-editor\" data-id=\"0f09c03\" 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=\"31078\" class=\"elementor elementor-31078\">\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-470475ed elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"470475ed\" 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-7037afb1\" data-id=\"7037afb1\" 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-4212e5f4 elementor-widget elementor-widget-toggle\" data-id=\"4212e5f4\" 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-1101\" class=\"elementor-tab-title\" data-tab=\"1\" role=\"tab\" aria-controls=\"elementor-tab-content-1101\" 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 18.Kinh M\u1eadt Ho\u00e0n (Madhupindika sutta)<\/a>\n\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<div id=\"elementor-tab-content-1101\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"1\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-1101\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-mat-hoan\/\" target=\"_blank\" rel=\"noreferrer noopener\">18.Kinh M\u1eadt Ho\u00e0n (Madhupindika sutta)<\/a><\/li><li>\u00a0<\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/21\/kinh-trung-bo-eng-18-kinh-mat-hoan-madhupindika-sutta\/\" rel=\"bookmark\">Kinh Trung B\u1ed9 ENG 18 Kinh M\u1eadt Ho\u00e0n (Madhupindika sutta)<\/a><\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/22\/mn-18-madhu-pi%e1%b9%87%e1%b8%8dika-sutta%e1%b9%83\/\" rel=\"bookmark\">MN 18: Madhu-Pi\u1e47\u1e0dika Sutta\u1e43<\/a><\/li><li class=\"entry-title\"><a href=\"https:\/\/tamhoc.org\/2022\/09\/07\/kinh-trung-bo-ah018-vanapatthasutta-kinh-khu-rung-h-107-lam-kinh\/\" rel=\"bookmark\">Kinh Trung B\u1ed9 AH018 : Vanapatthasutta, Kinh Khu r\u1eebng -H.107 L\u00e2m kinh<\/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-1102\" class=\"elementor-tab-title\" data-tab=\"2\" role=\"tab\" aria-controls=\"elementor-tab-content-1102\" 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-1102\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"2\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-1102\"><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\/2020\/11\/02\/gg-kinh-mat-hoan-madhupindika-sutta-kinh-trung-bo-nikaya\/\">Audio gi\u1ea3ng gi\u1ea3i c\u01a1 b\u1ea3n<\/a><\/li><li class=\"entry-title\"><a href=\"https:\/\/tamhoc.org\/2022\/09\/19\/toat-yeu-trung-bo-018-mat-hoan\/\" rel=\"bookmark\">To\u00e1t y\u1ebfu Trung B\u1ed9 018 : M\u1eadt ho\u00e0n<\/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 18.Kinh M\\u1eadt Ho\\u00e0n (Madhupindika sutta)\",\"acceptedAnswer\":{\"@type\":\"Answer\",\"text\":\"<ul><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/21\\\/kinh-mat-hoan\\\/\\\" target=\\\"_blank\\\" rel=\\\"noreferrer noopener\\\">18.Kinh M\\u1eadt Ho\\u00e0n (Madhupindika sutta)<\\\/a><\\\/li><li>\\u00a0<\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/21\\\/kinh-trung-bo-eng-18-kinh-mat-hoan-madhupindika-sutta\\\/\\\" rel=\\\"bookmark\\\">Kinh Trung B\\u1ed9 ENG 18 Kinh M\\u1eadt Ho\\u00e0n (Madhupindika sutta)<\\\/a><\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/22\\\/mn-18-madhu-pi%e1%b9%87%e1%b8%8dika-sutta%e1%b9%83\\\/\\\" rel=\\\"bookmark\\\">MN 18: Madhu-Pi\\u1e47\\u1e0dika Sutta\\u1e43<\\\/a><\\\/li><li class=\\\"entry-title\\\"><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/09\\\/07\\\/kinh-trung-bo-ah018-vanapatthasutta-kinh-khu-rung-h-107-lam-kinh\\\/\\\" rel=\\\"bookmark\\\">Kinh Trung B\\u1ed9 AH018 : Vanapatthasutta, Kinh Khu r\\u1eebng -H.107 L\\u00e2m kinh<\\\/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\\\/2020\\\/11\\\/02\\\/gg-kinh-mat-hoan-madhupindika-sutta-kinh-trung-bo-nikaya\\\/\\\">Audio gi\\u1ea3ng gi\\u1ea3i c\\u01a1 b\\u1ea3n<\\\/a><\\\/li><li class=\\\"entry-title\\\"><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/09\\\/19\\\/toat-yeu-trung-bo-018-mat-hoan\\\/\\\" rel=\\\"bookmark\\\">To\\u00e1t y\\u1ebfu Trung B\\u1ed9 018 : M\\u1eadt ho\\u00e0n<\\\/a><\\\/li><li>C\\u00e1c b\\u00e0i gi\\u1ea3ng<\\\/li><li>T\\u00e0i li\\u1ec7u tham kh\\u1ecfa<\\\/li><\\\/ul>\"}}]}<\/script>\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<\/p>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t<div class=\"elementor-column elementor-col-66 elementor-top-column elementor-element elementor-element-346691d\" data-id=\"346691d\" 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-58f3d5dc elementor-widget elementor-widget-text-editor\" data-id=\"58f3d5dc\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-text-editor elementor-clearfix\">\n\t\t\t\t [ad_1]\r\n<br><div>\n\n\t\t\t\t\t<h4 class=\"ctr\">Majjhima Nik\u0101ya<br\/>1. M\u016bla-Pa\u1e47\u1e47\u0101sa<br\/>2. S\u012bhan\u0101da Vagga<\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\">The Middle Length Sayings<br\/>I. The First Fifty Discourses<br\/>2. The Division of the Lion&#8217;s Roar<\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\"><a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/mn\/idx_majjhima_nikaya_1.htm#p18\">Sutta 18<\/a><\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\">Madhu-Pi\u1e47\u1e0dika Sutta\u0271<\/h4>\n\n\t\t\t\t\t\n\n\t\t\t\t\t<p class=\"ctr\">Translated from the Pali by I.B. Horner, O.B.E., M.A.<br\/>Associate of Newham College, Cambridge<br\/>First Published in 1954<\/p>\n\n\t\t\t\t\t<p class=\"f2 ctr\">Copyright <a href=\"http:\/\/www.palitext.com\">The Pali Text Society<\/a><br\/>Commercial Rights Reserved<br\/><a href=\"https:\/\/creativecommons.org\/licenses\/by-nc\/3.0\/\"><img loading=\"lazy\" decoding=\"async\" src=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/resources\/images\/cc_by_nc.png\" width=\"88\" height=\"15\" alt=\"Creative Commons Licence\"\/><\/a><br\/>For details see <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/frontmatter\/004_copyright.htm\">Terms of Use<\/a>.<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<hr\/>\n\n\t\t\t\t\t<p><a id=\"pg141\"><span class=\"f2 g\"><b>[141]<\/b><\/span><\/a><\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p1\" href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.018.pali.bd.htm#p1\">1<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/chlm\/mn\/mn.018.chlm.sbb.htm#p1\">chlm<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/mnl\/mn\/mn.018.upal.mnl.htm#p1\">upal<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/ati\/mn\/mn.018.than.ati.htm#p1\">than<\/a>]<\/span> T<span class=\"f2\"><b>HUS<\/b><\/span> have I heard:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">At one time the Lord was staying among the Sakyans in Nigrodha&#8217;s monastery<br\/>in <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/appendixes\/buddhas_india\/buddhas_india.htm#kapilavatthu\">Kapilavatthu.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p2\">2<\/a>]<\/span> Then the Lord,<br\/>having dressed in the morning,<br\/>taking his bowl and robe,<br\/>entered Kapilavatthu for almsfood.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Having walked in Kapilavatthu for almsfood,<br\/>returning from (the quest for) alms after the meal,<br\/>he approached the Great Wood<span class=\"f1\"><sup>[<a id=\"fn1\" href=\"#n1\">1<\/a>]<\/sup><\/span><br\/>for the day-sojourn.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Having plunged into the Great Wood,<br\/>he sat down for the day-sojourn<br\/>at the root of a young vilva tree.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the Sakyan, Stick-in-hand,<span class=\"f1\"><sup>[<a id=\"fn2\" href=\"#n2\">2<\/a>]<\/sup><\/span><br\/>who was always pacing up and down,<br\/>always roaming about on foot,<span class=\"f1\"><sup>[<a id=\"fn3\" href=\"#n3\">3<\/a>]<\/sup><\/span><br\/>approached the Great Wood;<br\/>having plunged into the Great Wood,<br\/>he approached the young vilva tree<br\/>and the Lord;<br\/>having approached,<br\/>he exchanged greetings with the Lord;<br\/>having exchanged greetings of friendliness and courtesy,<br\/>he stood at one side<br\/>leaning on his stick.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As he was standing at one side<br\/>leaning on his stick,<br\/>the Sakyan, Stick-in-hand, spoke thus to the Lord:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;What is the teaching<span class=\"f1\"><sup>[<a id=\"fn4\" href=\"#n4\">4<\/a>]<\/sup><\/span> of the recluse,<br\/>of what views<span class=\"f1\"><sup>[<a id=\"fn5\" href=\"#n5\">5<\/a>]<\/sup><\/span> is he?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;According to my teaching, sir,<br\/>in the world<br\/>with its devas,<br\/>M\u0101ras and Brahmas,<br\/>with its creation<br\/>with recluses and brahmans,<br\/>with devas and men,<br\/>there is no contending with anyone in the world;<span class=\"f1\"><sup>[<a id=\"fn6\" href=\"#n6\">6<\/a>]<\/sup><\/span><br\/>for which reason perceptions do not obsess that brahman<span class=\"f1\"><sup>[<a id=\"fn7\" href=\"#n7\">7<\/a>]<\/sup><\/span><br\/>as he <a id=\"pg142\"><span class=\"f2 g\"><b>[142]<\/b><\/span><\/a> fares along<br\/>not fettered to sense-pleasures,<br\/>without questionings,<br\/>remorse<span class=\"f1\"><sup>[<a id=\"fn8\" href=\"#n8\">8<\/a>]<\/sup><\/span> cut off,<br\/>and who is devoid of craving<br\/>for becoming and non-becoming.<span class=\"f1\"><sup>[<a id=\"fn9\" href=\"#n9\">9<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, sir, is my teaching,<br\/>this my view.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When this had been said,<br\/>the Sakyan, Stick-in-hand,<br\/>shaking his head<span class=\"f1\"><sup>[<a id=\"fn10\" href=\"#n10\">10<\/a>]<\/sup><\/span><br\/>and wagging his tongue,<br\/>departed leaning on his stick,<br\/>his brow furrowed into three wrinkles.<span class=\"f1\"><sup>[<a id=\"fn11\" href=\"#n11\">11<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4 ctr c\">\u00a7<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p3\">3<\/a>]<\/span> Then the Lord, emerging from solitude towards evening,<br\/>approached Nigrodha&#8217;s monastery;<br\/>having approached,<br\/>he sat down on the appointed seat.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As he was sitting down<br\/>the Lord addressed the monks, saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Now I, monks, having dressed in the morning,<br\/>taking my bowl and robe,<br\/>entered Kapilavatthu for almsfood.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Having walked in Kapilavatthu for almsfood,<br\/>returning from the (quest for) alms after the meal,<br\/>I approached the Great Wood for the day-sojourn.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Having plunged into the Great Wood,<br\/>I sat down for the day-sojourn<br\/>at the root of a young vilva tree.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the Sakyan, Stick-in-hand,<br\/>who was always pacing up and down,<br\/>always roaming about on foot,<br\/>approached the Great Wood;<br\/>having plunged into the Great Wood,<br\/>he approached the young vilva tree<br\/>and me;<br\/>having approached,<br\/>he exchanged greetings with me;<br\/>having exchanged greetings of friendliness and courtesy,<br\/>he stood at one side<br\/>leaning on his stick.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As he was standing at one side<br\/>leaning on his stick,<br\/>the Sakyan, Stick-in-hand, spoke thus to me:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;What is the teaching of the recluse,<br\/>of what views is he?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;According to my teaching, sir,<br\/>in the world<br\/>with its devas,<br\/>M\u0101ras and Brahmas,<br\/>with its creation<br\/>with recluses and brahmans,<br\/>with devas and men,<br\/>there is no contending with anyone in the world;<br\/>for which reason perceptions do not obsess that brahman<br\/>as he fares along<br\/>not fettered to sense-pleasures,<br\/>without questionings,<br\/>remorse cut off,<br\/>and who is devoid of craving<br\/>for becoming and non-becoming.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, sir, is my teaching,<br\/>this my view.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When this had been said,<br\/>the Sakyan, Stick-in-hand,<br\/>shaking his head<br\/>and wagging his tongue,<br\/>departed leaning on his stick,<br\/>his brow furrowed into three wrinkles.&#8221;<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4 ctr c\">\u00a7<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p4\">4<\/a>]<\/span> When he had spoken thus,<br\/>a certain monk spoke thus to the Lord:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But what is this teaching, Lord,<br\/>whereby the Lord,<br\/>in the world with its devas,<br\/>M\u0101ras and Brahmas,<br\/>with its creation<br\/>with recluses and brahmans,<br\/>would not contend with anyone in the world?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And how is it, Lord,<br\/>that perceptions do not obsess the Lord,<br\/>that brahman,<span class=\"f1\"><sup>[<a id=\"fn12\" href=\"#n12\">12<\/a>]<\/sup><\/span> as he is faring along,<br\/>not fettered to sense-pleasures,<br\/>without <a id=\"pg143\"><span class=\"f2 g\"><b>[143]<\/b><\/span><\/a> questionings,<br\/>remorse cut off,<br\/>and who is devoid of craving<br\/>for becoming and non-becoming?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p5\">5<\/a>]<\/span> &#8220;Whatever is the origin, monk,<br\/>of the number of obsessions and perceptions<span class=\"f1\"><sup>[<a id=\"fn13\" href=\"#n13\">13<\/a>]<\/sup><\/span><br\/>which assail a man,<br\/>if there is nothing to rejoice at,<br\/>to welcome,<br\/>to catch hold of,<br\/>this is itself an end of a propensity to attachment,<br\/>this is itself an end of a propensity to repugnance,<br\/>this is itself an end of a propensity to views,<br\/>this is itself an end of a propensity to perplexity,<br\/>this is itself an end of a propensity to pride,<br\/>this is itself an end of a propensity to attachment to becoming,<br\/>this is itself an end of a propensity to ignorance,<br\/>this is itself an end of taking the stick,<br\/>of taking a weapon,<br\/>of quarrelling,<br\/>contending,<br\/>disputing,<br\/>accusation,<br\/>slander,<br\/>lying speech.<span class=\"f1\"><sup>[<a id=\"fn14\" href=\"#n14\">14<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">In these ways,<br\/>these evil unskilled states<br\/>are stopped without remainder.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus spoke the Lord.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Having said this,<br\/>the Well-farer,<br\/>rising from his seat,<br\/>entered a dwelling-place.<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4 ctr c\">\u00a7<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p6\">6<\/a>]<\/span> Soon after the Lord had gone away<br\/>it occurred to these monks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Your reverences,<br\/>the Lord, having recited this recital to us in brief,<br\/>but not having explained the meaning in full,<br\/>rising from his seat,<br\/>entered a dwelling-place:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Whatever is the origin, monk,<br\/>of the number of obsessions and perceptions<br\/>which assail a man,<br\/>if there is nothing to rejoice at,<br\/>to welcome,<br\/>to catch hold of,<br\/>this is itself an end of a propensity to attachment,<br\/>this is itself an end of a propensity to repugnance,<br\/>this is itself an end of a propensity to views,<br\/>this is itself an end of a propensity to perplexity,<br\/>this is itself an end of a propensity to pride,<br\/>this is itself an end of a propensity to attachment to becoming,<br\/>this is itself an end of a propensity to ignorance,<br\/>this is itself an end of taking the stick,<br\/>of taking a weapon,<br\/>of quarrelling,<br\/>contending,<br\/>disputing,<br\/>accusation,<br\/>slander,<br\/>lying speech.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In these ways,<br\/>these evil unskilled states<br\/>are stopped without remainder.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Now, who can explain the meaning in full<br\/>of this recital<br\/>recited in brief by the Lord<br\/>but whose meaning was not explained in full?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p7\">7<\/a>]<\/span> Then it occurred to these monks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Now the venerable Kacc\u0101na the Great<br\/>is both praised by the Lord<br\/>and revered by intelligent fellow Brahma-farers.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The venerable Kacc\u0101na the Great is able to explain in full<br\/>the meaning of this recital<br\/>recited in brief by the Lord,<br\/>but whose meaning was not explained in full.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Suppose we were to approach the venerable Kacc\u0101na the Great and,<br\/>having approached,<br\/>were to question him on this meaning?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p8\">8<\/a>]<\/span> Then these monks approached the venerable Kacc\u0101na the Great;<br\/>having approached,<br\/>they exchanged greetings with the venerable Kacc\u0101na the Great;<br\/>having exchanged greetings of friendliness and courtesy,<br\/>they sat down at a respectful distance.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As they were sitting down at a respectful distance,<br\/>these monks spoke thus to the venerable Kacc\u0101na the Great:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Reverend Kacc\u0101na,<br\/>the Lord having recited this recital to us in brief,<br\/>but not having explained the meaning in full,<br\/>rising from his seat,<br\/>entered a dwelling-place:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Whatever is the origin, monk,<br\/>of the number of obsessions and perceptions<br\/>which assail a man,<br\/>if there is nothing to rejoice at,<br\/>to welcome,<br\/>to catch hold of,<br\/>this is itself an end of a propensity to attachment,<br\/>this is itself an end of a propensity to repugnance,<br\/>this is itself an end of a propensity to views,<br\/>this is itself an end of a propensity to perplexity,<br\/>this is itself an end of a propensity to pride,<br\/>this is itself an end of a propensity to attachment to becoming,<br\/>this is itself an end of a propensity to ignorance,<br\/>this is itself an end of taking the stick,<br\/>of taking a weapon,<br\/>of quarrelling,<br\/>contending,<br\/>disputing,<br\/>accusation,<br\/>slander,<br\/>lying speech.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In these ways,<br\/>these evil unskilled states<br\/>are stopped without remainder.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Soon after the Lord had gone <a id=\"pg144\"><span class=\"f2 g\"><b>[144]<\/b><\/span><\/a> away,<br\/>it occurred to us:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This venerable Kacc\u0101na the Great<br\/>is both praised by the Lord<br\/>and revered by intelligent fellow Brahma-farers;<br\/>the venerable Kacc\u0101na the Great is able to explain in full<br\/>the meaning of this recital<br\/>recited in brief by the Lord<br\/>but whose meaning was not explained in full.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Suppose we were to approach the venerable Kacc\u0101na the Great and,<br\/>having approached,<br\/>were to question him on this meaning.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">May the venerable Kacc\u0101na the Great explain it.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p9\">9<\/a>]<\/span> &#8220;Your reverences,<br\/>as a man walking about aiming at the pith,<span class=\"f1\"><sup>[<a id=\"fn15\" href=\"#n15\">15<\/a>]<\/sup><\/span><br\/>searching for the pith,<br\/>looking about for the pith<br\/>of a great, stable and pithy tree,<br\/>passing by the root,<br\/>passing by the trunk,<br\/>might think that the pith is to be looked for<br\/>in the branches and foliage &#8211;<br\/>even so is this performance of the venerable ones,<br\/>for (although) you had the Teacher face to face,<br\/>yet having ignored that Lord,<br\/>you judge that it is I who should be questioned on this meaning.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But, your reverences,<br\/>the Lord knows what should be known,<br\/>sees what should be seen,<span class=\"f1\"><sup>[<a id=\"fn16\" href=\"#n16\">16<\/a>]<\/sup><\/span><br\/>he has become vision,<br\/>become knowledge,<br\/>become <i>Dhamma<\/i>,<br\/>become Brahma,<br\/>he is the propounder,<br\/>the expounder,<br\/>the bringer to the goal,<span class=\"f1\"><sup>[<a id=\"fn17\" href=\"#n17\">17<\/a>]<\/sup><\/span><br\/>the giver of the Deathless,<br\/><i>Dhamma<\/i>-lord,<br\/><i>Tath\u0101gata<\/i>.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">That was the time<br\/>when you should have questioned the Lord on this meaning<br\/>so that you might have understood<br\/>what the Lord explained to you.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p10\">10<\/a>]<\/span> &#8220;Undoubtedly, friend Kacc\u0101na,<br\/>the Lord knows what should be known,<br\/>sees what should be seen,<br\/>he has become vision,<br\/>become knowledge,<br\/>become <i>Dhamma<\/i>,<br\/>become Brahma,<br\/>he is the propounder,<br\/>the expounder,<br\/>the bringer to the goal,<br\/>the giver of the Deathless,<br\/><i>Dhamma<\/i>-lord,<br\/><i>Tath\u0101gata<\/i>.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But the venerable Kacc\u0101na the Great<br\/>is both praised by the Lord,<br\/>and revered by intelligent fellow Brahma-farers,<br\/>and the venerable Kacc\u0101na the Great is able to explain in full<br\/>the meaning of that recital<br\/>recited in brief by the Lord<br\/>but whose meaning was not explained in full.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Let the venerable Kacc\u0101na explain,<br\/>without finding it troublesome.&#8221;<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4 ctr c\">\u00a7<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p11\">11<\/a>]<\/span> &#8220;Well then, your reverences,<br\/>listen,<br\/>pay careful attention<br\/>and I will speak.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Yes, your reverence,&#8221;<br\/>these monks answered the venerable Kacc\u0101na the Great in assent.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The venerable Kacc\u0101na the Great spoke thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pg145\"><span class=\"f2 g\"><b>[145]<\/b><\/span><\/a> &#8220;In regard to that recital, your reverences,<br\/>which the Lord recited in brief,<br\/>but not having explained the meaning in full,<br\/>rising from his seat,<br\/>entered a dwelling-place:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Whatever is the origin, monk,<br\/>of the number of obsessions and perceptions<br\/>which assail a man,<br\/>if there is nothing to rejoice at,<br\/>to welcome,<br\/>to catch hold of,<br\/>this is itself an end of a propensity to attachment,<br\/>this is itself an end of a propensity to repugnance,<br\/>this is itself an end of a propensity to views,<br\/>this is itself an end of a propensity to perplexity,<br\/>this is itself an end of a propensity to pride,<br\/>this is itself an end of a propensity to attachment to becoming,<br\/>this is itself an end of a propensity to ignorance,<br\/>this is itself an end of taking the stick,<br\/>of taking a weapon,<br\/>of quarrelling,<br\/>contending,<br\/>disputing,<br\/>accusation,<br\/>slander,<br\/>lying speech.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In these ways,<br\/>these evil unskilled states<br\/>are stopped without remainder,&#8217;<br\/>of that recital<br\/>recited by the Lord in brief<br\/>but whose meaning was not explained in full,<br\/>I understand the meaning in full thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p12\">12<\/a>]<\/span> <span class=\"f2\"><i>[1]<\/i><\/span> Visual consciousness,<span class=\"f1\"><sup>[<a id=\"fn18\" href=\"#n18\">18<\/a>]<\/sup><\/span> your reverences,<br\/>arises because of eye and material shapes;<br\/>the meeting of the three<br\/>is sensory impingement;<span class=\"f1\"><sup>[<a id=\"fn19\" href=\"#n19\">19<\/a>]<\/sup><\/span><br\/>feelings are because of sensory impingement;<br\/>what one feels<br\/>one perceives;<br\/>what one perceives<br\/>one reasons about;<span class=\"f1\"><sup>[<a id=\"fn20\" href=\"#n20\">20<\/a>]<\/sup><\/span><br\/>what one reasons about<br\/>obsesses one;<br\/>what obsesses one<br\/>is the origin of the number of perceptions and obsessions<br\/>which assail a man<br\/>in regard to material shapes cognisable by the eye,<br\/>past,<br\/>future,<br\/>present.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"> <span class=\"f2\"><i>[2]<\/i><\/span> And, your reverences, auditory consciousness<br\/>arises because of ear and sounds;<br\/>the meeting of the three<br\/>is sensory impingement;<br\/>feelings are because of sensory impingement;<br\/>what one feels<br\/>one perceives;<br\/>what one perceives<br\/>one reasons about;<br\/>what one reasons about<br\/>obsesses one;<br\/>what obsesses one<br\/>is the origin of the number of perceptions and obsessions<br\/>which assail a man<br\/>in regard to sounds cognisable by the ear,<br\/>past,<br\/>future,<br\/>present.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"> <span class=\"f2\"><i>[3]<\/i><\/span> And, your reverences, olfactory consciousness<br\/>arises because of nose and smells;<br\/>the meeting of the three<br\/>is sensory impingement;<br\/>feelings are because of sensory impingement;<br\/>what one feels<br\/>one perceives;<br\/>what one perceives<br\/>one reasons about;<br\/>what one reasons about<br\/>obsesses one;<br\/>what obsesses one<br\/>is the origin of the number of perceptions and obsessions<br\/>which assail a man<br\/>in regard to smells cognisable by the nose,<br\/>past,<br\/>future,<br\/>present.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"> <span class=\"f2\"><i>[4]<\/i><\/span> And, your reverences, gustatory consciousness arises<br\/>because of tongue and tastes;<br\/>the meeting of the three<br\/>is sensory impingement;<br\/>feelings are because of sensory impingement;<br\/>what one feels<br\/>one perceives;<br\/>what one perceives<br\/>one reasons about;<br\/>what one reasons about<br\/>obsesses one;<br\/>what obsesses one<br\/>is the origin of the number of perceptions and obsessions<br\/>which assail a man<br\/>in regard to tastes cognisable by the tongue,<br\/>past,<br\/>future,<br\/>present.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"> <span class=\"f2\"><i>[5]<\/i><\/span> And, your reverences, bodily consciousness arises<br\/>because of body and touches;<br\/>the meeting of the three<br\/>is sensory impingement;<br\/>feelings are because of sensory impingement;<br\/>what one feels<br\/>one perceives;<br\/>what one perceives<br\/>one reasons about;<br\/>what one reasons about<br\/>obsesses one;<br\/>what obsesses one<br\/>is the origin of the number of perceptions and obsessions<br\/>which assail a man<br\/>in regard to touches cognisable by the body,<br\/>past,<br\/>future,<br\/>present.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"> <span class=\"f2\"><i>[6]<\/i><\/span> And, your reverences, mental consciousness<span class=\"f1\"><sup>[<a id=\"fn21\" href=\"#n21\">21<\/a>]<\/sup><\/span> arises<br\/>because of mind<span class=\"f1\"><sup>[<a id=\"fn22\" href=\"#n22\">22<\/a>]<\/sup><\/span> and mental objects;<br\/>the meeting of the three<br\/>is sensory impingement;<br\/>feelings are because of sensory impingement;<br\/>what one feels<br\/>one perceives;<br\/>what one perceives<br\/>one reasons about;<br\/>what one reasons about<br\/>obsesses one;<br\/>what obsesses one<br\/>is the origin of the number of perceptions and obsessions<br\/>which assail a man<br\/>in regard to mental objects cognisable by mind,<br\/>past,<br\/>future,<br\/>present.<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4 ctr c\">\u00a7<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p13\">13<\/a>]<\/span> <span class=\"f2\"><i>[1]<\/i><\/span> This situation occurs:<br\/>that when there is eye, your reverences,<br\/>when there is material shape,<br\/>when there is visual consciousness,<br\/>one will recognise the manifestation of sensory impingement.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation occurs:<br\/>that when there is the manifestation of sensory impingement,<br\/>one will recognise the manifestation of feeling.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation occurs:<br\/>that when there is the manifestation of feeling,<br\/>one will recognise the manifestation of perception.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation occurs:<br\/>that when there is the manifestation of perception,<br\/>one will recognise the manifestation of reasoning.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation occurs:<br\/>that when there is the manifestation of reasoning,<br\/>one will recognise <a id=\"pg146\"><span class=\"f2 g\"><b>[146]<\/b><\/span><\/a> the manifestation<br\/>of the assault of a number of obsessions and perceptions.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f2\"><i>[2]<\/i><\/span> This situation occurs:<br\/>that when there is ear, your reverences,<br\/>when there is sound,<br\/>when there is auditory consciousness,<br\/>one will recognise the manifestation of sensory impingement.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation occurs:<br\/>that when there is the manifestation of sensory impingement,<br\/>one will recognise the manifestation of feeling.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation occurs:<br\/>that when there is the manifestation of feeling,<br\/>one will recognise the manifestation of perception.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation occurs:<br\/>that when there is the manifestation of perception,<br\/>one will recognise the manifestation of reasoning.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation occurs:<br\/>that when there is the manifestation of reasoning,<br\/>one will recognise the manifestation<br\/>of the assault of a number of obsessions and perceptions.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f2\"><i>[3]<\/i><\/span> This situation occurs:<br\/>that when there is nose, your reverences,<br\/>when there is smell,<br\/>when there is olfactory consciousness,<br\/>one will recognise the manifestation of sensory impingement.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation occurs:<br\/>that when there is the manifestation of sensory impingement,<br\/>one will recognise the manifestation of feeling.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation occurs:<br\/>that when there is the manifestation of feeling,<br\/>one will recognise the manifestation of perception.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation occurs:<br\/>that when there is the manifestation of perception,<br\/>one will recognise the manifestation of reasoning.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation occurs:<br\/>that when there is the manifestation of reasoning,<br\/>one will recognise the manifestation<br\/>of the assault of a number of obsessions and perceptions.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f2\"><i>[4]<\/i><\/span> This situation occurs:<br\/>that when there is tongue, your reverences,<br\/>when there is taste,<br\/>when there is gustatory consciousness,<br\/>one will recognise the manifestation of sensory impingement.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation occurs:<br\/>that when there is the manifestation of sensory impingement,<br\/>one will recognise the manifestation of feeling.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation occurs:<br\/>that when there is the manifestation of feeling,<br\/>one will recognise the manifestation of perception.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation occurs:<br\/>that when there is the manifestation of perception,<br\/>one will recognise the manifestation of reasoning.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation occurs:<br\/>that when there is the manifestation of reasoning,<br\/>one will recognise the manifestation<br\/>of the assault of a number of obsessions and perceptions.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f2\"><i>[5]<\/i><\/span> This situation occurs:<br\/>that when there is body, your reverences,<br\/>when there is touch,<br\/>when there is bodily consciousness,<br\/>one will recognise the manifestation of sensory impingement.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation occurs:<br\/>that when there is the manifestation of sensory impingement,<br\/>one will recognise the manifestation of feeling.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation occurs:<br\/>that when there is the manifestation of feeling,<br\/>one will recognise the manifestation of perception.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation occurs:<br\/>that when there is the manifestation of perception,<br\/>one will recognise the manifestation of reasoning.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation occurs:<br\/>that when there is the manifestation of reasoning,<br\/>one will recognise the manifestation<br\/>of the assault of a number of obsessions and perceptions.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f2\"><i>[6]<\/i><\/span> This situation occurs:<br\/>that when there is mind, your reverences,<br\/>when there is a mental object,<br\/>when there is mental consciousness,<br\/>one will recognise the manifestation of sensory impingement.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation occurs:<br\/>that when there is the manifestation of sensory impingement,<br\/>one will recognise the manifestation of feeling.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation occurs:<br\/>that when there is the manifestation of feeling,<br\/>one will recognise the manifestation of perception.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation occurs:<br\/>that when there is the manifestation of perception,<br\/>one will recognise the manifestation of reasoning.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation occurs:<br\/>that when there is the manifestation of reasoning,<br\/>one will recognise the manifestation<br\/>of the assault of a number of obsessions and perceptions.<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4 ctr c\">\u00a7<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p14\">14<\/a>]<\/span> <span class=\"f2\"><i>[1]<\/i><\/span> This situation does not occur:<br\/>that when there is not eye, your reverences,<br\/>when there is not material shape,<br\/>when there is not visual consciousness,<br\/>one will recognise a manifestation of sensory impingement.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation does not occur:<br\/>that when there is not a manifestation of sensory impingement,<br\/>one will recognise a manifestation of feeling.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation does not occur:<br\/>that when there is not a manifestation of feeling<br\/>one will recognise a manifestation of perception.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation does not occur:<br\/>that when there is not a manifestation of perception<br\/>one will recognise a manifestation of reasoning.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation does not occur:<br\/>that when there is not a manifestation of reasoning<br\/>one will recognise a manifestation<br\/>of the assault of a number of obsessions and perceptions.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f2\"><i>[2]<\/i><\/span> This situation does not occur:<br\/>that when there is not ear, your reverences,<br\/>when there is not sound,<br\/>when there is not auditory consciousness,<br\/>one will recognise a manifestation of sensory impingement.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation does not occur:<br\/>that when there is not a manifestation of sensory impingement,<br\/>one will recognise a manifestation of feeling.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation does not occur:<br\/>that when there is not a manifestation of feeling<br\/>one will recognise a manifestation of perception.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation does not occur:<br\/>that when there is not a manifestation of perception<br\/>one will recognise a manifestation of reasoning.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation does not occur:<br\/>that when there is not a manifestation of reasoning<br\/>one will recognise a manifestation<br\/>of the assault of a number of obsessions and perceptions.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f2\"><i>[3]<\/i><\/span> This situation does not occur:<br\/>that when there is not nose, your reverences,<br\/>when there is not smell,<br\/>when there is not olfactory consciousness,<br\/>one will recognise a manifestation of sensory impingement.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation does not occur:<br\/>that when there is not a manifestation of sensory impingement,<br\/>one will recognise a manifestation of feeling.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation does not occur:<br\/>that when there is not a manifestation of feeling<br\/>one will recognise a manifestation of perception.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation does not occur:<br\/>that when there is not a manifestation of perception<br\/>one will recognise a manifestation of reasoning.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation does not occur:<br\/>that when there is not a manifestation of reasoning<br\/>one will recognise a manifestation<br\/>of the assault of a number of obsessions and perceptions.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f2\"><i>[4]<\/i><\/span> This situation does not occur:<br\/>that when there is not tongue, your reverences,<br\/>when there is not taste,<br\/>when there is not gustatory consciousness,<br\/>one will recognise a manifestation of sensory impingement.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation does not occur:<br\/>that when there is not a manifestation of sensory impingement,<br\/>one will recognise a manifestation of feeling.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation does not occur:<br\/>that when there is not a manifestation of feeling<br\/>one will recognise a manifestation of perception.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation does not occur:<br\/>that when there is not a manifestation of perception<br\/>one will recognise a manifestation of reasoning.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation does not occur:<br\/>that when there is not a manifestation of reasoning<br\/>one will recognise a manifestation<br\/>of the assault of a number of obsessions and perceptions.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f2\"><i>[5]<\/i><\/span> This situation does not occur:<br\/>that when there is not body, your reverences,<br\/>when there is not touch,<br\/>when there is not bodily consciousness,<br\/>one will recognise a manifestation of sensory impingement.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation does not occur:<br\/>that when there is not a manifestation of sensory impingement,<br\/>one will recognise a manifestation of feeling.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation does not occur:<br\/>that when there is not a manifestation of feeling<br\/>one will recognise a manifestation of perception.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation does not occur:<br\/>that when there is not a manifestation of perception<br\/>one will recognise a manifestation of reasoning.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation does not occur:<br\/>that when there is not a manifestation of reasoning<br\/>one will recognise a manifestation<br\/>of the assault of a number of obsessions and perceptions.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f2\"><i>[6]<\/i><\/span> This situation does not occur:<br\/>that when there is not mind, your reverences,<br\/>when there is not a mental object,<br\/>when there is not mental consciousness,<br\/>one will recognise a manifestation of sensory impingement.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation does not occur:<br\/>that when there is not a manifestation of sensory impingement,<br\/>one will recognise a manifestation of feeling.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation does not occur:<br\/>that when there is not a manifestation of feeling<br\/>one will recognise a manifestation of perception.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation does not occur:<br\/>that when there is not a manifestation of perception<br\/>one will recognise a manifestation of reasoning.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This situation does not occur:<br\/>that when there is not a manifestation of reasoning<br\/>one will recognise a manifestation<br\/>of the assault of a number of obsessions and perceptions.<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4 ctr c\">\u00a7<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p15\">15<\/a>]<\/span> &#8220;In regard to that recital, your reverences,<br\/>which the Lord recited in brief,<br\/>but not having explained the meaning in full,<br\/>rising from his seat,<br\/>entered a dwelling-place:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Whatever is the origin, monk,<br\/>of the number of obsessions and perceptions<br\/>which assail a man,<br\/>if there is nothing to rejoice at,<br\/>to welcome,<br\/>to catch hold of,<br\/>this is itself an end of a propensity to attachment,<br\/>this is itself an end of a propensity to repugnance,<br\/>this is itself an end of a propensity to views,<br\/>this is itself an end of a propensity to perplexity,<br\/>this is itself an end of a propensity to pride,<br\/>this is itself an end of a propensity to attachment to becoming,<br\/>this is itself an end of a propensity to ignorance,<br\/>this is itself an end of taking the stick,<br\/>of taking a weapon,<br\/>of quarrelling,<br\/>contending,<br\/>disputing,<br\/>accusation,<br\/>slander,<br\/>lying speech,&#8217;<br\/>of that recital<br\/>recited by the Lord in brief<br\/>but whose meaning was not explained in full,<br\/>I understand the meaning in full thus.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But if you, venerable ones, so desire,<br\/>having approached the Lord,<br\/>you can question him as to this meaning<br\/>so that as the Lord explains it to you<br\/>so may you understand it.&#8221;<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4 ctr c\">\u00a7<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p16\">16<\/a>]<\/span> Then these monks,<br\/>delighting and rejoicing in what the venerable Kacc\u0101na the Great had said,<br\/>rising from their seats,<br\/>approached the Lord;<br\/>having approached,<br\/>having greeted the Lord,<br\/>they sat down at a respectful distance.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As they were sitting down at a respectful distance,<br\/>these monks spoke thus to the Lord: <a id=\"pg147\"><span class=\"f2 g\"><b>[147]<\/b><\/span><\/a><\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p17\">17<\/a>]<\/span> &#8220;Lord, the Lord having recited this recital to us in brief,<br\/>rising from his seat,<br\/>entered a dwelling-place:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Whatever is the origin, monk,<br\/>of the number of obsessions and perceptions<br\/>which assail a man,<br\/>if there is nothing to rejoice at,<br\/>to welcome,<br\/>to catch hold of,<br\/>this is itself an end of a propensity to attachment,<br\/>this is itself an end of a propensity to repugnance,<br\/>this is itself an end of a propensity to views,<br\/>this is itself an end of a propensity to perplexity,<br\/>this is itself an end of a propensity to pride,<br\/>this is itself an end of a propensity to attachment to becoming,<br\/>this is itself an end of a propensity to ignorance,<br\/>this is itself an end of taking the stick,<br\/>of taking a weapon,<br\/>of quarrelling,<br\/>contending,<br\/>disputing,<br\/>accusation,<br\/>slander,<br\/>lying speech.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In these ways,<br\/>these evil unskilled states<br\/>are stopped without remainder.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Now, Lord, soon after the Lord had gone away,<br\/>it occurred to us:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;The Lord, having recited this recital to us in brief,<br\/>but without explaining its meaning in full,<br\/>rising from his seat,<br\/>entered a dwelling-place:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Whatever is the origin, monk,<br\/>of the number of obsessions and perceptions<br\/>which assail a man,<br\/>if there is nothing to rejoice at,<br\/>to welcome,<br\/>to catch hold of,<br\/>this is itself an end of a propensity to attachment,<br\/>this is itself an end of a propensity to repugnance,<br\/>this is itself an end of a propensity to views,<br\/>this is itself an end of a propensity to perplexity,<br\/>this is itself an end of a propensity to pride,<br\/>this is itself an end of a propensity to attachment to becoming,<br\/>this is itself an end of a propensity to ignorance,<br\/>this is itself an end of taking the stick,<br\/>of taking a weapon,<br\/>of quarrelling,<br\/>contending,<br\/>disputing,<br\/>accusation,<br\/>slander,<br\/>lying speech.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In these ways,<br\/>these evil unskilled states<br\/>are stopped without remainder.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p18\">18<\/a>]<\/span> Now, who can explain in full<br\/>the meaning of this recital<br\/>recited in brief by the Lord<br\/>but whose meaning was not explained in full?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then, Lord, it occurred to us:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Now the venerable Kacc\u0101na the Great is both praised by the Lord<br\/>and revered by intelligent fellow Brahma-farers.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The venerable Kacc\u0101na the Great is able to explain in full<br\/>the meaning of this recital<br\/>recited in brief by the Lord,<br\/>but whose meaning was not explained in full.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Suppose we were to approach the venerable Kacc\u0101na the Great;<br\/>and having approached<br\/>were to question the venerable Kacc\u0101na the Great on this meaning?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then we, Lord, approached the venerable Kacc\u0101na the Great;<br\/>having approached,<br\/>we questioned the venerable Kacc\u0101na the Great on this meaning.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The meaning of those (words) was explained to us, Lord,<br\/>by the venerable Kacc\u0101na the Great<br\/>by these methods,<br\/>by these sentences,<span class=\"f1\"><sup>[<a id=\"fn23\" href=\"#n23\">23<\/a>]<\/sup><\/span> by these words.&#8221;<span class=\"f1\"><sup>[<a id=\"fn24\" href=\"#n24\">24<\/a>]<\/sup><\/span><span class=\"f3\"><sup>[<a id=\"edfn1\" href=\"#edn1\">ed1<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<hr class=\"hrctr\"\/>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">&#8220;Your reverences,<br\/>as a man walking about aiming at the pith,<br\/>searching for the pith,<br\/>looking about for the pith<br\/>of a great, stable and pithy tree,<br\/>passing by the root,<br\/>passing by the trunk,<br\/>might think that the pith is to be looked for<br\/>in the branches and foliage &#8211;<br\/>even so is this performance of the venerable ones,<br\/>for (although) you had the Teacher face to face,<br\/>yet having ignored that Lord,<br\/>you judge that it is I who should be questioned on this meaning.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">But, your reverences,<br\/>the Lord knows what should be known,<br\/>sees what should be seen,<br\/>he has become vision,<br\/>become knowledge,<br\/>become <i>Dhamma<\/i>,<br\/>become Brahma,<br\/>he is the propounder,<br\/>the expounder,<br\/>the bringer to the goal,<br\/>the giver of the Deathless,<br\/><i>Dhamma<\/i>-lord,<br\/><i>Tath\u0101gata<\/i>.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">That was the time<br\/>when you should have questioned the Lord on this meaning<br\/>so that you might have understood<br\/>what the Lord explained to you.&#8221;<\/p>\n\n\t\t\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">&#8220;Undoubtedly, Kacc\u0101na,<br\/>the Lord knows what should be known,<br\/>sees what should be seen,<br\/>he has become vision,<br\/>become knowledge,<br\/>become <i>Dhamma<\/i>,<br\/>become Brahma,<br\/>he is the propounder,<br\/>the expounder,<br\/>the bringer to the goal,<br\/>the giver of the Deathless,<br\/><i>Dhamma<\/i>-lord,<br\/><i>Tath\u0101gata<\/i>.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">But the venerable Kacc\u0101na the Great<br\/>is both praised by the Lord,<br\/>and revered by intelligent fellow Brahma-farers,<br\/>and the venerable Kacc\u0101na the Great is able to explain in full<br\/>the meaning of that recital<br\/>recited in brief by the Lord<br\/>but whose meaning was not explained in full.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">Let the venerable Kacc\u0101na explain,<br\/>without finding it troublesome.&#8221;<\/p>\n\n\t\t\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 ctr c\">\u00a7<\/p>\n\n\t\t\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">&#8220;Well then, your reverences,<br\/>listen,<br\/>pay careful attention<br\/>and I will speak.&#8221;<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">&#8220;Yes, your reverence,&#8221;<br\/>these monks answered the venerable Kacc\u0101na the Great in assent.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">The venerable Kacc\u0101na the Great spoke thus:<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">&#8220;In regard to that recital, your reverences,<br\/>which the Lord recited in brief,<br\/>but not having explained the meaning in full,<br\/>rising from his seat,<br\/>entered a dwelling-place:<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">&#8216;Whatever is the origin, monk,<br\/>of the number of obsessions and perceptions<br\/>which assail a man,<br\/>if there is nothing to rejoice at,<br\/>to welcome,<br\/>to catch hold of,<br\/>this is itself an end of a propensity to attachment,<br\/>this is itself an end of a propensity to repugnance,<br\/>this is itself an end of a propensity to views,<br\/>this is itself an end of a propensity to perplexity,<br\/>this is itself an end of a propensity to pride,<br\/>this is itself an end of a propensity to attachment to becoming,<br\/>this is itself an end of a propensity to ignorance,<br\/>this is itself an end of taking the stick,<br\/>of taking a weapon,<br\/>of quarrelling,<br\/>contending,<br\/>disputing,<br\/>accusation,<br\/>slander,<br\/>lying speech.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">In these ways,<br\/>these evil unskilled states<br\/>are stopped without remainder,&#8217;<br\/>of that recital<br\/>recited by the Lord in brief<br\/>but whose meaning was not explained in full,<br\/>I understand the meaning in full thus:<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">Visual consciousness, your reverences,<br\/>arises because of eye and material shapes;<br\/>the meeting of the three<br\/>is sensory impingement;<br\/>feelings are because of sensory impingement;<br\/>what one feels<br\/>one perceives;<br\/>what one perceives<br\/>one reasons about;<br\/>what one reasons about<br\/>obsesses one;<br\/>what obsesses one<br\/>is the origin of the number of perceptions and obsessions<br\/>which assail a man<br\/>in regard to material shapes cognisable by the eye,<br\/>past,<br\/>future,<br\/>present.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">And, your reverences, auditory consciousness<br\/>arises because of ear and sounds;<br\/>the meeting of the three<br\/>is sensory impingement;<br\/>feelings are because of sensory impingement;<br\/>what one feels<br\/>one perceives;<br\/>what one perceives<br\/>one reasons about;<br\/>what one reasons about<br\/>obsesses one;<br\/>what obsesses one<br\/>is the origin of the number of perceptions and obsessions<br\/>which assail a man<br\/>in regard to sounds cognisable by the ear,<br\/>past,<br\/>future,<br\/>present.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">And, your reverences, olfactory consciousness<br\/>arises because of nose and smells;<br\/>the meeting of the three<br\/>is sensory impingement;<br\/>feelings are because of sensory impingement;<br\/>what one feels<br\/>one perceives;<br\/>what one perceives<br\/>one reasons about;<br\/>what one reasons about<br\/>obsesses one;<br\/>what obsesses one<br\/>is the origin of the number of perceptions and obsessions<br\/>which assail a man<br\/>in regard to smells cognisable by the nose,<br\/>past,<br\/>future,<br\/>present.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">And, your reverences, gustatory consciousness arises<br\/>because of tongue and tastes;<br\/>the meeting of the three<br\/>is sensory impingement;<br\/>feelings are because of sensory impingement;<br\/>what one feels<br\/>one perceives;<br\/>what one perceives<br\/>one reasons about;<br\/>what one reasons about<br\/>obsesses one;<br\/>what obsesses one<br\/>is the origin of the number of perceptions and obsessions<br\/>which assail a man<br\/>in regard to tastes cognisable by the tongue,<br\/>past,<br\/>future,<br\/>present.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">And, your reverences, bodily consciousness arises<br\/>because of body and touches;<br\/>the meeting of the three<br\/>is sensory impingement;<br\/>feelings are because of sensory impingement;<br\/>what one feels<br\/>one perceives;<br\/>what one perceives<br\/>one reasons about;<br\/>what one reasons about<br\/>obsesses one;<br\/>what obsesses one<br\/>is the origin of the number of perceptions and obsessions<br\/>which assail a man<br\/>in regard to touches cognisable by the body,<br\/>past,<br\/>future,<br\/>present.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">And, your reverences, mental consciousness arises<br\/>because of mind and mental objects;<br\/>the meeting of the three<br\/>is sensory impingement;<br\/>feelings are because of sensory impingement;<br\/>what one feels<br\/>one perceives;<br\/>what one perceives<br\/>one reasons about;<br\/>what one reasons about<br\/>obsesses one;<br\/>what obsesses one<br\/>is the origin of the number of perceptions and obsessions<br\/>which assail a man<br\/>in regard to mental objects cognisable by mind,<br\/>past,<br\/>future,<br\/>present.<\/p>\n\n\t\t\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 ctr c\">\u00a7<\/p>\n\n\t\t\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation occurs:<br\/>that when there is eye, your reverences,<br\/>when there is material shape,<br\/>when there is visual consciousness,<br\/>one will recognise the manifestation of sensory impingement.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation occurs:<br\/>that when there is the manifestation of sensory impingement,<br\/>one will recognise the manifestation of feeling.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation occurs:<br\/>that when there is the manifestation of feeling,<br\/>one will recognise the manifestation of perception.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation occurs:<br\/>that when there is the manifestation of perception,<br\/>one will recognise the manifestation of reasoning.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation occurs:<br\/>that when there is the manifestation of reasoning,<br\/>one will recognise the manifestation<br\/>of the assault of a number of obsessions and perceptions.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation occurs:<br\/>that when there is ear, your reverences,<br\/>when there is sound,<br\/>when there is auditory consciousness,<br\/>one will recognise the manifestation of sensory impingement.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation occurs:<br\/>that when there is the manifestation of sensory impingement,<br\/>one will recognise the manifestation of feeling.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation occurs:<br\/>that when there is the manifestation of feeling,<br\/>one will recognise the manifestation of perception.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation occurs:<br\/>that when there is the manifestation of perception,<br\/>one will recognise the manifestation of reasoning.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation occurs:<br\/>that when there is the manifestation of reasoning,<br\/>one will recognise the manifestation<br\/>of the assault of a number of obsessions and perceptions.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation occurs:<br\/>that when there is nose, your reverences,<br\/>when there is smell,<br\/>when there is olfactory consciousness,<br\/>one will recognise the manifestation of sensory impingement.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation occurs:<br\/>that when there is the manifestation of sensory impingement,<br\/>one will recognise the manifestation of feeling.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation occurs:<br\/>that when there is the manifestation of feeling,<br\/>one will recognise the manifestation of perception.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation occurs:<br\/>that when there is the manifestation of perception,<br\/>one will recognise the manifestation of reasoning.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation occurs:<br\/>that when there is the manifestation of reasoning,<br\/>one will recognise the manifestation<br\/>of the assault of a number of obsessions and perceptions.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation occurs:<br\/>that when there is tongue, your reverences,<br\/>when there is taste,<br\/>when there is gustatory consciousness,<br\/>one will recognise the manifestation of sensory impingement.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation occurs:<br\/>that when there is the manifestation of sensory impingement,<br\/>one will recognise the manifestation of feeling.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation occurs:<br\/>that when there is the manifestation of feeling,<br\/>one will recognise the manifestation of perception.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation occurs:<br\/>that when there is the manifestation of perception,<br\/>one will recognise the manifestation of reasoning.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation occurs:<br\/>that when there is the manifestation of reasoning,<br\/>one will recognise the manifestation<br\/>of the assault of a number of obsessions and perceptions.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation occurs:<br\/>that when there is body, your reverences,<br\/>when there is touch,<br\/>when there is bodily consciousness,<br\/>one will recognise the manifestation of sensory impingement.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation occurs:<br\/>that when there is the manifestation of sensory impingement,<br\/>one will recognise the manifestation of feeling.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation occurs:<br\/>that when there is the manifestation of feeling,<br\/>one will recognise the manifestation of perception.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation occurs:<br\/>that when there is the manifestation of perception,<br\/>one will recognise the manifestation of reasoning.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation occurs:<br\/>that when there is the manifestation of reasoning,<br\/>one will recognise the manifestation<br\/>of the assault of a number of obsessions and perceptions.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation occurs:<br\/>that when there is mind, your reverences,<br\/>when there is a mental object,<br\/>when there is mental consciousness,<br\/>one will recognise the manifestation of sensory impingement.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation occurs:<br\/>that when there is the manifestation of sensory impingement,<br\/>one will recognise the manifestation of feeling.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation occurs:<br\/>that when there is the manifestation of feeling,<br\/>one will recognise the manifestation of perception.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation occurs:<br\/>that when there is the manifestation of perception,<br\/>one will recognise the manifestation of reasoning.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation occurs:<br\/>that when there is the manifestation of reasoning,<br\/>one will recognise the manifestation<br\/>of the assault of a number of obsessions and perceptions.<\/p>\n\n\t\t\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 ctr c\">\u00a7<\/p>\n\n\t\t\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation does not occur:<br\/>that when there is not eye, your reverences,<br\/>when there is not material shape,<br\/>when there is not visual consciousness,<br\/>one will recognise a manifestation of sensory impingement.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation does not occur:<br\/>that when there is not a manifestation of sensory impingement,<br\/>one will recognise a manifestation of feeling.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation does not occur:<br\/>that when there is not a manifestation of feeling<br\/>one will recognise a manifestation of perception.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation does not occur:<br\/>that when there is not a manifestation of perception<br\/>one will recognise a manifestation of reasoning.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation does not occur:<br\/>that when there is not a manifestation of reasoning<br\/>one will recognise a manifestation<br\/>of the assault of a number of obsessions and perceptions.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation does not occur:<br\/>that when there is not ear, your reverences,<br\/>when there is not sound,<br\/>when there is not auditory consciousness,<br\/>one will recognise a manifestation of sensory impingement.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation does not occur:<br\/>that when there is not a manifestation of sensory impingement,<br\/>one will recognise a manifestation of feeling.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation does not occur:<br\/>that when there is not a manifestation of feeling<br\/>one will recognise a manifestation of perception.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation does not occur:<br\/>that when there is not a manifestation of perception<br\/>one will recognise a manifestation of reasoning.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation does not occur:<br\/>that when there is not a manifestation of reasoning<br\/>one will recognise a manifestation<br\/>of the assault of a number of obsessions and perceptions.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation does not occur:<br\/>that when there is not nose, your reverences,<br\/>when there is not smell,<br\/>when there is not olfactory consciousness,<br\/>one will recognise a manifestation of sensory impingement.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation does not occur:<br\/>that when there is not a manifestation of sensory impingement,<br\/>one will recognise a manifestation of feeling.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation does not occur:<br\/>that when there is not a manifestation of feeling<br\/>one will recognise a manifestation of perception.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation does not occur:<br\/>that when there is not a manifestation of perception<br\/>one will recognise a manifestation of reasoning.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation does not occur:<br\/>that when there is not a manifestation of reasoning<br\/>one will recognise a manifestation<br\/>of the assault of a number of obsessions and perceptions.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation does not occur:<br\/>that when there is not tongue, your reverences,<br\/>when there is not taste,<br\/>when there is not gustatory consciousness,<br\/>one will recognise a manifestation of sensory impingement.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation does not occur:<br\/>that when there is not a manifestation of sensory impingement,<br\/>one will recognise a manifestation of feeling.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation does not occur:<br\/>that when there is not a manifestation of feeling<br\/>one will recognise a manifestation of perception.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation does not occur:<br\/>that when there is not a manifestation of perception<br\/>one will recognise a manifestation of reasoning.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation does not occur:<br\/>that when there is not a manifestation of reasoning<br\/>one will recognise a manifestation<br\/>of the assault of a number of obsessions and perceptions.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation does not occur:<br\/>that when there is not body, your reverences,<br\/>when there is not touch,<br\/>when there is not bodily consciousness,<br\/>one will recognise a manifestation of sensory impingement.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation does not occur:<br\/>that when there is not a manifestation of sensory impingement,<br\/>one will recognise a manifestation of feeling.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation does not occur:<br\/>that when there is not a manifestation of feeling<br\/>one will recognise a manifestation of perception.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation does not occur:<br\/>that when there is not a manifestation of perception<br\/>one will recognise a manifestation of reasoning.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation does not occur:<br\/>that when there is not a manifestation of reasoning<br\/>one will recognise a manifestation<br\/>of the assault of a number of obsessions and perceptions.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation does not occur:<br\/>that when there is not mind, your reverences,<br\/>when there is not a mental object,<br\/>when there is not mental consciousness,<br\/>one will recognise a manifestation of sensory impingement.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation does not occur:<br\/>that when there is not a manifestation of sensory impingement,<br\/>one will recognise a manifestation of feeling.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation does not occur:<br\/>that when there is not a manifestation of feeling<br\/>one will recognise a manifestation of perception.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation does not occur:<br\/>that when there is not a manifestation of perception<br\/>one will recognise a manifestation of reasoning.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">This situation does not occur:<br\/>that when there is not a manifestation of reasoning<br\/>one will recognise a manifestation<br\/>of the assault of a number of obsessions and perceptions.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">&#8220;In regard to that recital, your reverences,<br\/>which the Lord recited in brief,<br\/>but not having explained the meaning in full,<br\/>rising from his seat,<br\/>entered a dwelling-place:<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">&#8216;Whatever is the origin, monk,<br\/>of the number of obsessions and perceptions<br\/>which assail a man,<br\/>if there is nothing to rejoice at,<br\/>to welcome,<br\/>to catch hold of,<br\/>this is itself an end of a propensity to attachment,<br\/>this is itself an end of a propensity to repugnance,<br\/>this is itself an end of a propensity to views,<br\/>this is itself an end of a propensity to perplexity,<br\/>this is itself an end of a propensity to pride,<br\/>this is itself an end of a propensity to attachment to becoming,<br\/>this is itself an end of a propensity to ignorance,<br\/>this is itself an end of taking the stick,<br\/>of taking a weapon,<br\/>of quarrelling,<br\/>contending,<br\/>disputing,<br\/>accusation,<br\/>slander,<br\/>lying speech,&#8217;<br\/>of that recital<br\/>recited by the Lord in brief<br\/>but whose meaning was not explained in full,<br\/>I understand the meaning in full thus.<\/p>\n\n\t\t\t\t\t\t\t<p class=\"f4 in2\">But if you, venerable ones, so desire,<br\/>having approached the Lord,<br\/>you can question him as to this meaning<br\/>so that as the Lord explains it to you<br\/>so may you understand it.&#8221;<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4 ctr c\">\u00a7<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p19\">19<\/a>]<\/span> &#8220;Learned, monks, is Kacc\u0101na the Great,<br\/>of great wisdom is Kacc\u0101na the Great.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">For if you, monks, had questioned me as to this meaning,<br\/>I too would have explained it precisely as it was explained by Kacc\u0101na the Great.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Indeed, this is the exact meaning of that,<br\/>and thus should you understand it.&#8221;<span class=\"f3\"><sup>[<a id=\"edfn2\" href=\"#edn2\">ed2<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p20\">20<\/a>]<\/span> When this had been said, the venerable \u0100nanda spoke thus to the <a id=\"pg148\"><span class=\"f2 g\"><b>[148]<\/b><\/span><\/a> Lord:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Lord, even as a man overcome by hunger and exhaustion<br\/>might come upon a honey-ball;<span class=\"f1\"><sup>[<a id=\"fn25\" href=\"#n25\">25<\/a>]<\/sup><\/span><br\/>from each bit that he would taste<br\/>he would get a sweet delicious<span class=\"f1\"><sup>[<a id=\"fn26\" href=\"#n26\">26<\/a>]<\/sup><\/span> flavour &#8211;<br\/>even so, Lord, is a monk who is naturally able in mind;<br\/>from each bit that he would examine with intuitive wisdom<br\/>as to the meaning of this disquisition on <i>Dhamma<\/i>,<br\/>he would get delight,<br\/>he would get satisfaction for the mind.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What is this disquisition on <i>Dhamma<\/i> called, Lord?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Wherefore you, \u0100nanda, may understand this disquisition on <i>Dhamma<\/i> as<br\/>&#8216;The Disquisition of the Honey-ball&#8217;.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus spoke the Lord.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Delighted, the venerable \u0100nanda rejoiced in what the Lord had said.<\/p>\n\n\t\t\t\t\t<p class=\"f4 ctr\">Discourse of the Honey-Ball:<br\/>the Eighth<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<hr class=\"demi\"\/>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n1\" href=\"#fn1\">1<\/a>]<\/sup> This Mah\u0101vana near Kapilavatthu was virgin forest, uncultivated, stretching up to the Himalayas. It was not like the Mah\u0101vana at Ves\u0101l\u012b which was partly natural, partly cultivated, <i>MA.<\/i> ii. 73.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n2\" href=\"#fn2\">2<\/a>]<\/sup> Da\u1e47\u1e0dap\u0101\u1e47i; so called because he used a golden walking stick although he was not old. He sided with Devadatta; so <i>MA.<\/i> ii. 73.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n3\" href=\"#fn3\">3<\/a>]<\/sup> Stock phrase, as <i>e.g.<\/i> at <i>M.<\/i> <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/mn\/mn.035.pali.bd.htm\">i. 227,<\/a> <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/mn\/mn.089.pali.bd.htm\">ii. 118,<\/a> <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/mn\/mn.125.pali.bd.htm\">iii. 128;<\/a> <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/dn\/dn.13.pali.bd.htm\"><i>D.<\/i> i. 235;<\/a> <i>Sn.<\/i> p. 105; <i>A.<\/i> <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/an\/03_threes\/an03.034.pali.bd.htm\">i. 136,<\/a> <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/an\/05_fives\/an05.058.pali.bd.htm\">iii. 76.<\/a> &#8220;For the sake of seeing parks, woods, mountains,&#8221; <i>MA.<\/i> ii. 73.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n4\" href=\"#fn4\">4<\/a>]<\/sup> <i>kimv\u0101d\u012b.<\/i> <i>MA.<\/i> ii. 73 <i>kimdi\u1e6d\u1e6dhiko,<\/i> of what views? <i>Cf.<\/i> <i>Vin.<\/i> i. 40.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n5\" href=\"#fn5\">5<\/a>]<\/sup> <i>kimakkh\u0101y\u012b,<\/i> what does he point out or show? <i>MA.<\/i> ii. 73, what does he talk about? <i>Cf.<\/i> <i>Vin.<\/i> i. 40.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n6\" href=\"#fn6\">6<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/sn\/03_kv\/idx_22_khandhasamyutta.htm#p94\">S. iii. 138<\/a> (quoted <i>MA.<\/i> ii. 74), &#8220;I do not dispute with the world, but the world disputes with me&#8221;; and an untraced quotation, &#8220;A <i>Dhamma<\/i>-speaker disputes with no one, but a speaker of non-<i>Dhamma<\/i> disputes&#8221; on such problems as impermanence, not-self, ill, the unlovely and their opposites.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n7\" href=\"#fn7\">7<\/a>]<\/sup> Who has destroyed the cankers, <i>MA.<\/i> ii. 74.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n8\" href=\"#fn8\">8<\/a>]<\/sup> <i>chinnakukkucca,<\/i> <i>MA.<\/i> ii. 74, gives two meanings for <i>chinnakukkucca:<\/i> <i>vippa\u1e6dis\u0101ri,<\/i> remorse, and <i>hatthap\u0101da,<\/i> hands and feet.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n9\" href=\"#fn9\">9<\/a>]<\/sup> <i>bhav\u0101bhave.<\/i> <i>MA.<\/i> ii. 74, again and again becoming, or becoming that is low, or excellent; for an excellent becoming is called <i>abhava,<\/i> non-becoming, come to growth.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n10\" href=\"#fn10\">10<\/a>]<\/sup> As at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.026.pali.bd.htm#pg171\"><i>M.<\/i> i. 171.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n11\" href=\"#fn11\">11<\/a>]<\/sup> As at <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/sn\/01_sagv\/idx_04_marasamyutta.htm#p21\"><i>S.<\/i> i. 118.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n12\" href=\"#fn12\">12<\/a>]<\/sup> Here the Lord is being referred to as <i>&#8220;brahman.&#8221;<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n13\" href=\"#fn13\">13<\/a>]<\/sup> <i>papa\u00f1ca-sa\u00f1\u00f1\u0101-sankh\u0101.<\/i> <i>MA.<\/i> ii. 75 explains <i>sankh\u0101<\/i> by <i>ko\u1e6d\u1e6dhasa,<\/i> and <i>papa\u00f1ca-sa\u00f1\u00f1\u0101<\/i> as perceptions connected with obsessions, views, craving.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n14\" href=\"#fn14\">14<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.060.pali.bd.htm#pg410\"><i>M.<\/i> i. 410,<\/a> from &#8220;taking a stick.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n15\" href=\"#fn15\">15<\/a>]<\/sup> As at <i>M.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.029.pali.bd.htm#pg195\">i. 195,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.133.pali.bd.htm#pg194\">iii. 194;<\/a> <i>A.<\/i> v. <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/an\/10_tens\/an10.115.pali.bd.htm#pg226\">226<\/a> <i>ff.,<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/an\/10_tens\/an10.172.pali.bd.htm#pg256\">256<\/a> <i>ff.,<\/i> etc.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n16\" href=\"#fn16\">16<\/a>]<\/sup> He knows and sees what is to be known and seen; he knows by knowing, sees by seeing, <i>MA.<\/i> ii. 76.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n17\" href=\"#fn17\">17<\/a>]<\/sup> <i>attha,<\/i> or matter, meaning.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n18\" href=\"#fn18\">18<\/a>]<\/sup> As at <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/sn\/04_salv\/sn04.35.056.pali.bd.htm\"><i>S.<\/i> iv. 32.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n19\" href=\"#fn19\">19<\/a>]<\/sup> <i>phassa,<\/i> contact.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n20\" href=\"#fn20\">20<\/a>]<\/sup> <i>vitakketi.<\/i> On <i>vitakka<\/i> see <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.21.pali.bd.htm#pg277\"><i>D.<\/i> ii. 277.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n21\" href=\"#fn21\">21<\/a>]<\/sup> Explained at <i>MA.<\/i> ii. 77 as &#8220;advertence&#8221; <i>(\u0101vajjana)<\/i> and impulsion <i>(javana)<\/i>.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n22\" href=\"#fn22\">22<\/a>]<\/sup> Explained at <i>MA.<\/i> ii. 77 as <i>bhavangacitta,<\/i> the unconscious or &#8220;sub-consciousness.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n23\" href=\"#fn23\">23<\/a>]<\/sup> <i>MA.<\/i> ii. 78, by a group of syllables <i>(akkhara).<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n24\" href=\"#fn24\">24<\/a>]<\/sup> <i>Ibid.,<\/i> by individual syllables. Also <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/mn\/mn.048.pali.bd.htm\"><i>M.<\/i> i. 320.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n25\" href=\"#fn25\">25<\/a>]<\/sup> <i>Ibid.,<\/i> a large sweet cake; or, sugared meal made into cakes.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n26\" href=\"#fn26\">26<\/a>]<\/sup> <i>asecanaka,<\/i> to which nothing need be added, <i>e.g.<\/i> condiments; complete in itself.<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<hr class=\"demi\"\/>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"edn1\" href=\"#edfn1\">ed1<\/a>]<\/sup> Ms. Horner following the Pali abridged thus. I have inserted the dialogue as it would have occurred and as it is usually repeated elsewhere in the <i>Nik\u0101yas.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"edn2\" href=\"#edfn2\">ed2<\/a>]<\/sup> Here the usual case would have been that the Buddha repeated all that which had been said by Kacc\u0101na the Great. This method of abridgment alone speaks to the fact that the <i>Majjhima<\/i> was compiled later than either the <i>A\u1e45guttara Nik\u0101ya<\/i> or the <i>Samyutta Nikaya.<\/i> It represents a lessening (however slight) of the respect for precision in recounting the events and sayings of the Buddha.<\/p>\n\n<\/div>\r\n<br>[ad_2]\r\n<br>Ngu\u1ed3n : <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.018.horn.pts.htm\">Source link  <\/a>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-a7f7ba4 elementor-section-full_width elementor-section-content-space-between elementor-section-height-default elementor-section-height-default\" data-id=\"a7f7ba4\" 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-57d4c61\" data-id=\"57d4c61\" 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-7bfd151 elementor-widget elementor-widget-text-editor\" data-id=\"7bfd151\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-text-editor elementor-clearfix\">\n\t\t\t\t<p>\t\t<div data-elementor-type=\"section\" data-elementor-id=\"29369\" class=\"elementor elementor-29369\">\n\t\t\t\t\t<div class=\"elementor-section-wrap\">\n\t\t\t\t\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-263b597c elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"263b597c\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t\t\t<div class=\"elementor-row\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-134cd20d\" data-id=\"134cd20d\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-6bcd0b6 elementor-widget elementor-widget-text-editor\" data-id=\"6bcd0b6\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-text-editor elementor-clearfix\">\n\t\t\t\t<p>T\u00ecm hi\u1ec3u Kinh t\u1ea1ng Nikaya &#8211; T\u00e2m h\u1ecdc l\u00e0 cu\u1ed1n s\u00e1ch Online gi\u1edbi thi\u1ec7u v\u1ec1 b\u1ed9 kinh Nikaya , c\u00e1c b\u1ea3n d\u1ecbch v\u00e0 ch\u00fa gi\u1ea3i \u0111\u01b0\u1ee3c T\u00e2m H\u1ecdc so\u1ea1n t\u1eeb c\u00e1c ngu\u1ed3n \u0111\u00e1ng t\u00edn c\u1eady tr\u00ean m\u1ea1ng internet.<\/p><p>Tuy nhi\u00ean \u0111\u00e2y v\u1eabn l\u00e0 s\u00e1ch ch\u1ec9 c\u00f3 gi\u00e1 tr\u1ecb tham kh\u1ea3o , mang t\u00ednh ch\u1ee7 quan c\u1ee7a t\u00e1c gi\u1ea3&nbsp; T\u00e2m h\u1ecdc.<\/p>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<\/p>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t\t\t\t\t\t<\/div>\n\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t","protected":false},"excerpt":{"rendered":"<p>Home Ph\u1ea7n I\u00a0 &#8211;\u00a0 Ph\u1ea7n II\u00a0 &#8211;\u00a0 Ph\u1ea7n III [ad_1] Majjhima Nik\u0101ya1. M\u016bla-Pa\u1e47\u1e47\u0101sa2. S\u012bhan\u0101da Vagga The Middle Length SayingsI. The First Fifty Discourses2. The Division of the Lion&#8217;s\u2026<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"elementor_canvas","format":"standard","meta":{"footnotes":""},"categories":[356],"tags":[],"td_series":[],"class_list":["post-35794","post","type-post","status-publish","format-standard","hentry","category-kinh-trung-bo-viet-anh"],"_links":{"self":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35794","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=35794"}],"version-history":[{"count":5,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35794\/revisions"}],"predecessor-version":[{"id":37760,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35794\/revisions\/37760"}],"wp:attachment":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/media?parent=35794"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/categories?post=35794"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/tags?post=35794"},{"taxonomy":"td_series","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/td_series?post=35794"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}