{"id":35806,"date":"2022-08-22T00:45:54","date_gmt":"2022-08-21T17:45:54","guid":{"rendered":"https:\/\/tamhoc.org\/2022\/08\/22\/sutta-30\/"},"modified":"2022-08-28T02:17:55","modified_gmt":"2022-08-27T19:17:55","slug":"kinh-trung-bo-eng-30-tieu-kinh-du-loi-cay-culasaropama-sutta","status":"publish","type":"post","link":"https:\/\/tamhoc.org\/trang-chu\/2022\/08\/22\/kinh-trung-bo-eng-30-tieu-kinh-du-loi-cay-culasaropama-sutta\/","title":{"rendered":"Kinh Trung B\u1ed9 ENG 30 Ti\u1ec3u Kinh D\u1ee5 L\u00f5i C\u00e2y (C\u016blas\u0101ropama sutta)"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-post\" data-elementor-id=\"35806\" class=\"elementor elementor-35806\">\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-5d3cafa elementor-section-full_width elementor-section-content-space-around elementor-section-height-default 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data-id=\"2d7cc06\" 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-ad83815 elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"ad83815\" 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-96735e2\" data-id=\"96735e2\" 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-fcc21d8 elementor-widget elementor-widget-text-editor\" data-id=\"fcc21d8\" 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=\"31102\" class=\"elementor elementor-31102\">\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-21937982 elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"21937982\" 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-1dd01394\" data-id=\"1dd01394\" 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-51a0b823 elementor-widget elementor-widget-toggle\" data-id=\"51a0b823\" 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-1361\" class=\"elementor-tab-title\" data-tab=\"1\" role=\"tab\" aria-controls=\"elementor-tab-content-1361\" 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 30.Ti\u1ec3u Kinh D\u1ee5 L\u00f5i C\u00e2y (C\u016blas\u0101ropama sutta)<\/a>\n\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<div id=\"elementor-tab-content-1361\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"1\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-1361\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/tieu-kinh-du-loi-cay\/\" target=\"_blank\" rel=\"noreferrer noopener\">30.Ti\u1ec3u Kinh D\u1ee5 L\u00f5i C\u00e2y (C\u016blas\u0101ropama sutta)<\/a><\/li><li>\u00a0<\/li><li class=\"entry-title\"><a href=\"https:\/\/tamhoc.org\/2022\/08\/22\/kinh-trung-bo-eng-30-tieu-kinh-du-loi-cay-culasaropama-sutta\/\" rel=\"bookmark\">Kinh Trung B\u1ed9 ENG 30 Ti\u1ec3u Kinh D\u1ee5 L\u00f5i C\u00e2y (C\u016blas\u0101ropama sutta)<\/a><\/li><li class=\"entry-title\"><a href=\"https:\/\/tamhoc.org\/2022\/08\/22\/mn-30-cu%e1%b8%b7a-saropama-sutta%e1%b9%83\/\" rel=\"bookmark\">MN 30: C\u016b\u1e37a S\u0101r\u2019Opama Sutta\u1e43<\/a><\/li><li>Nikaya &#8211; A H\u00e0m<\/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-1362\" class=\"elementor-tab-title\" data-tab=\"2\" role=\"tab\" aria-controls=\"elementor-tab-content-1362\" 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-1362\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"2\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-1362\"><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 class=\"entry-title\"><a href=\"https:\/\/tamhoc.org\/2022\/09\/20\/toat-yeu-trung-bo-29-30-dai-kinh-va-tieu-kinh-thi-du-loi-cay\/\" rel=\"bookmark\">To\u00e1t Y\u1ebfu Trung B\u1ed9 29 &amp; 30 : \u0111\u1ea1i kinh v\u00e0 ti\u1ec3u kinh th\u00ed d\u1ee5 l\u00f5i c\u00e2y<\/a><\/li><li><a href=\"https:\/\/tamhoc.org\/2020\/11\/04\/gg-kinh-vi-du-loi-cay-kinh-trung-bo-nikaya\/\">Audio gi\u1ea3ng gi\u1ea3i c\u01a1 b\u1ea3n<\/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 30.Ti\\u1ec3u Kinh D\\u1ee5 L\\u00f5i C\\u00e2y (C\\u016blas\\u0101ropama sutta)\",\"acceptedAnswer\":{\"@type\":\"Answer\",\"text\":\"<ul><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/21\\\/tieu-kinh-du-loi-cay\\\/\\\" target=\\\"_blank\\\" rel=\\\"noreferrer noopener\\\">30.Ti\\u1ec3u Kinh D\\u1ee5 L\\u00f5i C\\u00e2y (C\\u016blas\\u0101ropama sutta)<\\\/a><\\\/li><li>\\u00a0<\\\/li><li class=\\\"entry-title\\\"><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/22\\\/kinh-trung-bo-eng-30-tieu-kinh-du-loi-cay-culasaropama-sutta\\\/\\\" rel=\\\"bookmark\\\">Kinh Trung B\\u1ed9 ENG 30 Ti\\u1ec3u Kinh D\\u1ee5 L\\u00f5i C\\u00e2y (C\\u016blas\\u0101ropama sutta)<\\\/a><\\\/li><li class=\\\"entry-title\\\"><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/22\\\/mn-30-cu%e1%b8%b7a-saropama-sutta%e1%b9%83\\\/\\\" rel=\\\"bookmark\\\">MN 30: C\\u016b\\u1e37a S\\u0101r\\u2019Opama Sutta\\u1e43<\\\/a><\\\/li><li>Nikaya &#8211; A H\\u00e0m<\\\/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 class=\\\"entry-title\\\"><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/09\\\/20\\\/toat-yeu-trung-bo-29-30-dai-kinh-va-tieu-kinh-thi-du-loi-cay\\\/\\\" rel=\\\"bookmark\\\">To\\u00e1t Y\\u1ebfu Trung B\\u1ed9 29 &amp; 30 : \\u0111\\u1ea1i kinh v\\u00e0 ti\\u1ec3u kinh th\\u00ed d\\u1ee5 l\\u00f5i c\\u00e2y<\\\/a><\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/11\\\/04\\\/gg-kinh-vi-du-loi-cay-kinh-trung-bo-nikaya\\\/\\\">Audio gi\\u1ea3ng gi\\u1ea3i c\\u01a1 b\\u1ea3n<\\\/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-feb0292\" data-id=\"feb0292\" 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-4f68aa61 elementor-widget elementor-widget-text-editor\" data-id=\"4f68aa61\" 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\/>3. Tatiya Vagga<\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\">The Middle Length Sayings<br\/>I. The First Fifty Discourses<br\/>3. The Third Division<\/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#p30\">Sutta 30<\/a><\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\">C\u016b\u1e37a S\u0101r&#8217;Opama 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=\"pg245\"><span class=\"f2 g\"><b>[245]<\/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.030.pali.bd.htm#p1\">1<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/chlm\/mn\/mn.030.chlm.sbb.htm#p1\">chlm<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/ati\/mn\/mn.030.than.ati.htm#p1\">than<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/mnl\/mn\/mn.030.upal.mnl.htm#p1\">upal<\/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 near <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/appendixes\/buddhas_india\/buddhas_india.htm#savatthi\">S\u0101vatth\u012b<\/a><br\/>in the Jeta Grove in An\u0101thapi\u1e47\u1e0dika&#8217;s monastery.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the brahman Pi\u1e45galakoccha<span class=\"f1\"><sup>[<a id=\"fn1\" href=\"#n1\">1<\/a>]<\/sup><\/span> approached the Lord;<br\/>having approached,<br\/>he exchanged greetings with the Lord;<br\/>having exchanged greetings of friendliness and courtesy,<br\/>he sat down at a respectful distance.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As he was sitting down at a respectful distance,<br\/>the brahman Pi\u1e45galakoccha spoke thus to the Lord:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Good Gotama, those who are leaders in religious life,<span class=\"f1\"><sup>[<a id=\"fn2\" href=\"#n2\">2<\/a>]<\/sup><\/span><br\/>heads of companies,<br\/>heads of groups,<br\/>teachers of groups,<br\/>well known,<br\/>famous,<br\/>founders of sects,<span class=\"f1\"><sup>[<a id=\"fn3\" href=\"#n3\">3<\/a>]<\/sup><\/span><br\/>much honoured<span class=\"f1\"><sup>[<a id=\"fn4\" href=\"#n4\">4<\/a>]<\/sup><\/span> by the many folk,<br\/>that is to say,<br\/><a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/backmatter\/appendixes\/personalities\/purana-kassapa.htm\">P\u016bra\u1e47a Kassapa,<\/a><span class=\"f1\"><sup>[<a id=\"fn5\" href=\"#n5\">5<\/a>]<\/sup><\/span><br\/><a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/backmatter\/appendixes\/personalities\/makkhali_gosala.htm\">Makkhali of the Cowpen,<\/a><br\/>Ajita of the Hair-blanket,<br\/>Pakudha Kacc\u0101yana,<br\/>Sa\u00f1jaya Bela\u1e6d\u1e6dha&#8217;s son,<span class=\"f1\"><sup>[<a id=\"fn6\" href=\"#n6\">6<\/a>]<\/sup><\/span> the Jain <a id=\"pg246\"><span class=\"f2 g\"><b>[246]<\/b><\/span><\/a> (Niga\u1e47\u1e6dha) N\u0101tha&#8217;s son &#8211;<br\/>did all these,<br\/>according to their own assertion,<br\/>understand<span class=\"f1\"><sup>[<a id=\"fn7\" href=\"#n1\">1<\/a>]<\/sup><\/span><br\/>or did they not all understand,<br\/>or did some understand,<br\/>and did some not understand?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Enough, brahman, let this be:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Did all these,<br\/>according to their own assertion,<br\/>understand<br\/>or did they not all understand,<br\/>or did some understand,<br\/>and did some not understand?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">I will teach you <i>Dhamma,<\/i> brahman,<br\/>listen to it,<br\/>attend carefully,<br\/>and I will speak.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Yes, Lord,&#8221; the brahman Pi\u1e45galakoccha answered the Lord in assent.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Brahman, it is like a man walking about aiming at the pith,<br\/>seeking for the pith,<br\/>looking about for the pith<br\/>of a great, stable and pithy tree,<br\/>who passes by the pith itself,<br\/>passes by the softwood,<br\/>passes by the bark,<br\/>passes by the young shoots,<br\/>and who,<br\/>having cut down the branches and foliage,<br\/>might go away taking them with him<br\/>thinking they were the pith.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">A man with vision,<br\/>having seen him,<br\/>might say:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Indeed this good man<br\/>does not know the pith,<br\/>he does not know the softwood,<br\/>he does not know the bark,<br\/>he does not know the young shoots,<br\/>he does not know the branches and foliage,<br\/>inasmuch as this good man,<br\/>walking about aiming at the pith,<br\/>seeking for the pith,<br\/>looking about for the pith<br\/>of a great, stable and pithy tree,<br\/>passes by the pith itself,<br\/>passes by the softwood,<br\/>passes by the bark,<br\/>passes by the young shoots,<br\/>and having cut down the branches and foliage,<br\/>is going away taking them with him<br\/>thinking they are the pith.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So will he not get the good<br\/>that could be done by the pith<br\/>because it is the pith.&#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\">Or, Brahman, it is like a man walking about<br\/>aiming at the pith,<br\/>seeking for the pith,<br\/>looking about for the pith<br\/>of a great, stable and pithy tree,<br\/>who passes by the pith itself,<br\/>passes by the softwood,<br\/>passes by the bark,<br\/>and who,<br\/>having cut off the young shoots,<br\/>might go away<br\/>taking them with him<br\/>thinking they were the pith.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">A man with vision,<br\/>having seen him,<br\/>might say:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Indeed this good man<br\/>does not know the pith,<br\/>he does not know the softwood,<br\/>he does not know the bark,<br\/>he does not know the young shoots,<br\/>he does not know the branches and foliage,<br\/>inasmuch as this good man,<br\/>walking about aiming at the pith,<br\/>seeking for the pith,<br\/>looking about for the pith<br\/>of a great, stable and pithy tree,<br\/>passes by the pith itself,<br\/>passes by the softwood,<br\/>passes by the bark,<br\/>and having cut down the young shoots,<br\/>is going away taking them with him<br\/>thinking they are the pith.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So will he not get the good<br\/>that could be done by the pith<br\/>because it is the pith.&#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\"> <a id=\"pg247\"><span class=\"f2 g\"><b>[247]<\/b><\/span><\/a> Or, Brahman, it is like a man walking about<br\/>aiming at the pith,<br\/>seeking for the pith,<br\/>looking about for the pith<br\/>of a great, stable and pithy tree,<br\/>who passes by the pith itself,<br\/>passes by the softwood,<br\/>and who,<br\/>having cut off the bark,<br\/>might go away taking it with him<br\/>thinking it was the pith.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">A man with vision,<br\/>having seen him,<br\/>might say:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Indeed this good man<br\/>does not know the pith,<br\/>he does not know the softwood,<br\/>he does not know the bark,<br\/>he does not know the young shoots,<br\/>he does not know the branches and foliage,<br\/>inasmuch as this good man,<br\/>walking about aiming at the pith,<br\/>seeking for the pith,<br\/>looking about for the pith<br\/>of a great, stable and pithy tree,<br\/>passes by the pith itself,<br\/>passes by the softwood,<br\/>and having cut off the bark,<br\/>is going away taking it with him<br\/>thinking it is the pith.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So will he not get the good<br\/>that could be done by the pith<br\/>because it is the pith.&#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\">Or, Brahman, it is like a man walking about<br\/>aiming at the pith,<br\/>seeking for the pith,<br\/>looking about for the pith<br\/>of a great, stable and pithy tree,<br\/>who passes by the pith itself,<br\/>having cut out the softwood<br\/>might go away taking it with him<br\/>thinking it was the pith.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">A man with vision,<br\/>having seen him,<br\/>might say:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Indeed this good man<br\/>does not know the pith,<br\/>he does not know the softwood,<br\/>he does not know the bark,<br\/>he does not know the young shoots,<br\/>he does not know the branches and foliage,<br\/>inasmuch as this good man,<br\/>walking about aiming at the pith,<br\/>seeking for the pith,<br\/>looking about for the pith<br\/>of a great, stable and pithy tree,<br\/>passes by the pith itself,<br\/>and having cut out of the softwood,<br\/>goes away taking it with him<br\/>thinking it is the pith.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So will he not get the good<br\/>that could be done by the pith<br\/>because it is the pith.&#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\">Or, Brahman, it is like a man walking about<br\/>aiming at the pith,<br\/>seeking for the pith,<br\/>looking about for the pith<br\/>of a great, stable and pithy tree,<br\/>and who,<br\/>having cut out the pith itself,<br\/>might go away taking it with him,<br\/>knowing it to be the pith.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">A man with vision,<br\/>having seen him,<br\/>might say:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Indeed this good man knows the pith,<br\/>he knows the softwood,<br\/>he knows the bark,<br\/>he knows the young shoots,<br\/>he knows the branches and foliage,<br\/>inasmuch as this good man<br\/>walking about aiming at the pith,<br\/>seeking for the pith,<br\/>looking about for the pith<br\/>of a great, stable and pithy tree,<br\/>having cut out the pith itself,<br\/>is going away taking it with him,<br\/>knowing it to be the pith.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So will he get the good<br\/>that could be done by the pith<br\/>because it is the pith.&#8217;<\/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<p class=\"f4\">&#8220;Even so, brahman, some person here<br\/>has gone forth from home into homelessness<br\/>through faith<br\/>and thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I am beset by birth,<br\/>ageing<br\/>and dying,<br\/>by grief,<br\/>sorrow,<br\/>suffering,<br\/>lamentation<br\/>and despair.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">I am beset by anguish,<br\/>overwhelmed by anguish.<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pg248\"><span class=\"f2 g\"><b>[248]<\/b><\/span><\/a> But perhaps the annihilation<br\/>of this whole mass of anguish<br\/>can be shown.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He, gone forth thus,<br\/>receives gains,<br\/>honours,<br\/>fame.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Because of the gains,<br\/>honours,<br\/>fame,<br\/>he is satisfied,<br\/>his purpose is fulfilled.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Because of the gains,<br\/>honours,<br\/>fame,<br\/>he exalts himself<br\/>disparages others,<br\/>saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;It is I who am a recipient,<br\/>being famous,<br\/>but those other monks<br\/>are little known,<br\/>of little esteem.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And he does not develop the desie for<br\/>nor does he strive for<br\/>realising those other things<br\/>which are higher and more excellent<br\/>than gains<br\/>honours,<br\/>fame.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He becomes remiss and lax.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Brahman, it is like a man walking about aiming at the pith,<br\/>seeking for the pith,<br\/>looking about for the pith<br\/>of a great, stable and pithy tree,<br\/>who passes by the pith itself,<br\/>passes by the softwood,<br\/>passes by the bark,<br\/>passes by the young shoots,<br\/>and who,<br\/>having cut down the branches and foliage,<br\/>might go away taking them with him<br\/>thinking they were the pith.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">A man with vision,<br\/>having seen him,<br\/>might say:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Indeed this good man<br\/>does not know the pith,<br\/>he does not know the softwood,<br\/>he does not know the bark,<br\/>he does not know the young shoots,<br\/>he does not know the branches and foliage,<br\/>inasmuch as this good man,<br\/>walking about aiming at the pith,<br\/>seeking for the pith,<br\/>looking about for the pith<br\/>of a great, stable and pithy tree,<br\/>passes by the pith itself,<br\/>passes by the softwood,<br\/>passes by the bark,<br\/>passes by the young shoots,<br\/>and having cut down the branches and foliage,<br\/>is going away taking them with him<br\/>thinking they are the pith.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So will he not get the good<br\/>that could be done by the pith<br\/>because it is the pith.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In accordance with this simile, brahman<br\/>do I call this person.<\/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<p class=\"f4\">But, brahman, some person here<br\/>comes to have gone forth from home into homelessness<br\/>through faith,<br\/>and thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I am beset by birth,<br\/>ageing<br\/>and dying,<br\/>by grief,<br\/>sorrow,<br\/>suffering,<br\/>lamentation<br\/>and despair,<br\/>I am beset by anguish,<br\/>overwhelmed by anguish.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But perhaps the annihilation<br\/>of this whole mass of anguish<br\/>can be shown.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He, gone forth thus,<br\/>receives gains,<br\/>honours,<br\/>fame.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He because of the gains,<br\/>honours,<br\/>fame,<br\/>he does not become satisfied,<br\/>his purpose is not fulfilled.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He because of the gains,<br\/>honours,<br\/>fame,<br\/>he does not exalt himself,<br\/>he does not disparage others.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And he develops a desire for<br\/>and strives<br\/>for realising those other things<br\/>which are higher and more elcellent than gains,<br\/>honours,<br\/>fame.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He does not become remiss or lax.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He attains success in moral habit.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He, because of this success in moral habit,<br\/>becomes satisfied,<br\/>his purpose is fulfilled.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Because of this success in moral habit,<br\/>he exalts himself,<br\/>disparages others,<br\/>thinking:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;It is I who am of (good) moral habit,<br\/>lovely in character,<br\/>but these other monks<br\/>are of wrong moral habit,<br\/>evil in character.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And he does not develop the desie for<br\/>nor does he strive for<br\/>realising those other things<br\/>which are higher and more excellent<br\/>than success in moral habit.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He becomes remiss and lax.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Brahman, it is like a man walking about<br\/>aiming at the pith,<br\/>seeking for the pith,<br\/>looking about for the pith<br\/>of a great, stable and pithy tree,<br\/>who passes by the pith itself,<br\/>passes by the softwood,<br\/>passes by the bark,<br\/>and who,<br\/>having cut off the young shoots,<br\/>might go away<br\/>taking them with him<br\/>thinking they were the pith.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">A man with vision,<br\/>having seen him,<br\/>might say:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Indeed this good man<br\/>does not know the pith,<br\/>he does not know the softwood,<br\/>he does not know the bark,<br\/>he does not know the young shoots,<br\/>he does not know the branches and foliage,<br\/>inasmuch as this good man,<br\/>walking about aiming at the pith,<br\/>seeking for the pith,<br\/>looking about for the pith<br\/>of a great, stable and pithy tree,<br\/>passes by the pith itself,<br\/>passes by the softwood,<br\/>passes by the bark,<br\/>and having cut down the young shoots,<br\/>is going away taking them with him<br\/>thinking they are the pith.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So will <a id=\"pg249\"><span class=\"f2 g\"><b>[249]<\/b><\/span><\/a> he not get the good<br\/>that could be done by the pith<br\/>because it is the pith.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In accordance with this simile, brahman<br\/>do I call this person.<\/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<p class=\"f4\">But, brahman, some person here<br\/>comes to have gone forth from home into homelessness<br\/>through faith,<br\/>and thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I am beset by birth,<br\/>ageing<br\/>and dying,<br\/>by grief,<br\/>sorrow,<br\/>suffering,<br\/>lamentation<br\/>and despair,<br\/>I am beset by anguish,<br\/>overwhelmed by anguish.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But perhaps the annihilation<br\/>of this whole mass of anguish<br\/>can be shown.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He, gone forth thus,<br\/>receives gains,<br\/>honours,<br\/>fame.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He because of the gains,<br\/>honours,<br\/>fame,<br\/>he does not become satisfied,<br\/>his purpose is not fulfilled.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He because of the gains,<br\/>honours,<br\/>fame,<br\/>he does not exalt himself,<br\/>he does not disparage others.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And he develops a desire for<br\/>and strives<br\/>for realising those other things<br\/>which are higher and more excellent than gains,<br\/>honours,<br\/>fame.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He does not become remiss or lax.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He attains success in moral habit.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He, because of this success in moral habit,<br\/>becomes satisfied,<br\/>but not yet is his purpose fulfilled.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He, because of this success in moral habit,<br\/>does not exalt himself,<br\/>does not disparage others<br\/>and he develops a desire for<br\/>and strives<br\/>for realising those other things<br\/>which are higher and more excellent than<br\/>success in moral habit.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He does not become remiss or lax.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He attains success in concentration.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He, because of this success in concentration,<br\/>becomes satisfied,<br\/>his purpose is fulfilled.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He, because of this success in concentration,<br\/>exalts himself,<br\/>disparages others,<br\/>saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;It is I who am concentrated,<br\/>their minds are wandering.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And he does not develop a desire for<br\/>and strive<br\/>for realising those other things<br\/>which are higher and more excellent than success in concentration.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He becomes remiss and lax.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Brahman, it is like a man walking about<br\/>aiming at the pith,<br\/>seeking for the pith,<br\/>looking about for the pith<br\/>of a great, stable and pithy tree,<br\/>who passes by the pith itself,<br\/>passes by the softwood,<br\/>and who,<br\/>having cut off the bark,<br\/>might go away taking it with him<br\/>thinking it was the pith.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">A man with vision,<br\/>having seen him,<br\/>might say:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Indeed this good man<br\/>does not know the pith,<br\/>he does not know the softwood,<br\/>he does not know the bark,<br\/>he does not know the young shoots,<br\/>he does not know the branches and foliage,<br\/>inasmuch as this good man,<br\/>walking about aiming at the pith,<br\/>seeking for the pith,<br\/>looking about for the pith<br\/>of a great, stable and pithy tree,<br\/>passes by the pith itself,<br\/>passes by the softwood,<br\/>and having cut off the bark,<br\/>is going away taking it with him<br\/>thinking it is the pith.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So will he not get the good<br\/>that could be done by the pith<br\/>because it is the pith.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In accordance with this simile, brahman<br\/>do I call this person.<\/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<p class=\"f4\">But, brahman, some person here<br\/>comes to have gone forth from home into homelessness<br\/>through faith,<br\/>and thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I am beset by birth,<br\/>ageing<br\/>and dying,<br\/>by grief,<br\/>sorrow,<br\/>suffering,<br\/>lamentation<br\/>and despair,<br\/>I am beset by anguish,<br\/>overwhelmed by anguish.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But perhaps the annihilation<br\/>of this whole mass of anguish<br\/>can be <a id=\"pg250\"><span class=\"f2 g\"><b>[250]<\/b><\/span><\/a> shown.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He, gone forth thus,<br\/>receives gains,<br\/>honours,<br\/>fame.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He because of the gains,<br\/>honours,<br\/>fame,<br\/>he does not become satisfied,<br\/>his purpose is not fulfilled.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He because of the gains,<br\/>honours,<br\/>fame,<br\/>he does not exalt himself,<br\/>he does not disparage others.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And he develops a desire for<br\/>and strives<br\/>for realising those other things<br\/>which are higher and more excellent than gains,<br\/>honours,<br\/>fame.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He does not become remiss or lax.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He attains success in moral habit.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He, because of this success in moral habit,<br\/>becomes satisfied,<br\/>but not yet is his purpose fulfilled.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He, because of this success in moral habit,<br\/>does not exalt himself,<br\/>does not disparage others<br\/>and he develops a desire for<br\/>and strives<br\/>for realising those other things<br\/>which are higher and more excellent than<br\/>success in moral habit.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He does not become remiss or lax.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He attains success in concentration.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He, because of this success in concentration,<br\/>becomes satisfied,<br\/>but not yet is his purpose fulfilled.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He, because of this success in concentration,<br\/>does not exalt himself,<br\/>does not disparage others.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And he develops a desire for<br\/>and strives<br\/>for realising those other things<br\/>which are higher and more excellent than success in concentration.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He does not become remiss or lax.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He attains knowledge and vision.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He, because of this knowledge and vision,<br\/>becomes satisfied,<br\/>his purpose is fulfilled.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Because of this knowledge and vision,<br\/>he exalts himself,<br\/>disparages others,<br\/>saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;It is I who dwell knowing,<br\/>seeing,<br\/>but these other monks<br\/>dwell not knowing,<br\/>not seeing.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And he does not develop a desire for<br\/>and strive<br\/>for realising those other things<br\/>which are higher and more excellent than knowledge and vision.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He becomes remiss and lax.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Brahman, it is like a man walking about<br\/>aiming at the pith,<br\/>seeking for the pith,<br\/>looking about for the pith<br\/>of a great, stable and pithy tree,<br\/>who passes by the pith itself,<br\/>having cut out the softwood<br\/>might go away taking it with him<br\/>thinking it was the pith.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">A man with vision,<br\/>having seen him,<br\/>might say:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Indeed this good man<br\/>does not know the pith,<br\/>he does not know the softwood,<br\/>he does not know the bark,<br\/>he does not know the young shoots,<br\/>he does not know the branches and foliage,<br\/>inasmuch as this good man,<br\/>walking about aiming at the pith,<br\/>seeking for the pith,<br\/>looking about for the pith<br\/>of a great, stable and pithy tree,<br\/>passes by the pith itself,<br\/>and having cut out of the softwood,<br\/>goes away taking it with him<br\/>thinking it is the pith.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So will he not get the good<br\/>that could be done by the pith<br\/>because it is the pith.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In accordance with this simile, brahman<br\/>do I call this person.<\/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<p class=\"f4\">But, brahman, some person here<br\/>comes to have gone forth from home into homelessness<br\/>through faith,<br\/>and thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I am beset by birth,<br\/>ageing<br\/>and dying,<br\/>by grief,<br\/>sorrow,<br\/>suffering,<br\/>lamentation<br\/>and despair,<br\/>I am beset by anguish,<br\/>overwhelmed by anguish.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But perhaps the annihilation<br\/>of this whole mass of anguish<br\/>can be shown.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He, gone forth thus,<br\/>receives gains,<br\/>honours,<br\/>fame.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He because of the gains,<br\/>honours,<br\/>fame,<br\/>he does not become satisfied,<br\/>his purpose is not fulfilled.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He because of the gains,<br\/>honours,<br\/>fame,<br\/>does not <a id=\"pg251\"><span class=\"f2 g\"><b>[251]<\/b><\/span><\/a> exalt himself,<br\/>does not disparage others.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And he develops a desire for<br\/>and strives<br\/>for realising those other things<br\/>which are higher and more excellent than gains,<br\/>honours,<br\/>fame.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He does not become remiss or lax.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He attains success in moral habit.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He, because of this success in moral habit,<br\/>becomes satisfied,<br\/>but not yet is his purpose fulfilled.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He, because of this success in moral habit,<br\/>does not exalt himself,<br\/>does not disparage others<br\/>and he develops a desire for<br\/>and strives<br\/>for realising those other things<br\/>which are higher and more excellent than<br\/>success in moral habit.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He does not become remiss or lax.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He attains success in concentration.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He, because of this success in concentration,<br\/>becomes satisfied,<br\/>but not yet is his purpose fulfilled.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He, because of this success in concentration,<br\/>does not exalt himself,<br\/>does not disparage others.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And he develops a desire for<br\/>and strives<br\/>for realising those other things<br\/>which are higher and more excellent than success in concentration.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He does not become remiss or lax.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He attains knowledge and vision.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He, because of this knowledge and vision,<br\/>becomes satisfied,<br\/>but not yet is his purpose fulfilled.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Because of this knowledge and vision<br\/>he does not exalt himself,<br\/>does not disparage others.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And he develops a desire for<br\/>and strives<br\/>for realising those other things<br\/>which are higher and more excellent than knowledge and vision.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He does not become remiss or lax.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, brahman, are the things<br\/>that are higher<br\/>and more excellent<br\/>than knowledge and vision?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Brahman, some monk here,<br\/>aloof from the pleasures of the senses,<br\/>aloof from unskilled states of mind,<br\/>entering into the first meditation<br\/>which is accompanied by initial thought<br\/>and discursive thought,<br\/>is born of aloofness,<br\/>and is rapturous and joyful,<br\/>abides in it.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, brahman, is a state<br\/>that is higher<br\/>and more excellent<br\/>than knowledge and vision.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And again, brahman, the monk,<br\/>by allaying initial and discursive thought,<br\/>with the mind subjectively tranquillised<br\/>and fixed on one point,<br\/>enters into<br\/>and abides in<br\/>the second meditation,<br\/>which is devoid of initial and discursive thought,<br\/>is born of concentration,<br\/>and is rapturous and joyful.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, brahman, is a state<br\/>that is higher<br\/>and more excellent<br\/>than knowledge and vision.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And again, brahman, the monk,<br\/>by the fading out of rapture,<br\/>dwells with equanimity,<br\/>attentive and clearly conscious;<br\/>and he experiences in his person<br\/>that joy of which the ariyans say:<br\/>&#8216;Joyful lives he who has equanimity and is mindful&#8217;;<br\/>and entering into the third meditation,<br\/>he abides in it.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, brahman, is a state<br\/>that is higher<br\/>and more excellent<br\/>than knowledge and vision.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And <a id=\"pg252\"><span class=\"f2 g\"><b>[252]<\/b><\/span><\/a> again, brahman, the monk<br\/>by getting rid of joy,<br\/>by getting rid of anguish,<br\/>and by the going down<br\/>of his former pleasures and sorrows,<br\/>entering into the fourth meditation,<br\/>which has neither anguish nor joy,<br\/>and which is entirely purified<br\/>by equanimity and mindfulness,<br\/>abides in it.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, brahman, is a state<br\/>that is higher<br\/>and more excellent<br\/>than knowledge and vision.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And again, brahman, a monk,<br\/>by passing quite beyond<br\/>all perception of material shapes,<br\/>by the going down of perception of sensory reactions,<br\/>by not attending to perceptions of variety,<br\/>thinking:<br\/>&#8216;Ether is unending,&#8217;<br\/>entering on the plane of infinite ether,<br\/>abides in it.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, brahman, is a state<br\/>that is higher<br\/>and more excellent<br\/>than knowledge and vision.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And again, brahman, a monk,<br\/>by passing quite beyond the plane of infinite ether,<br\/>thinking:<br\/>&#8216;Consciousness is unending,&#8217;<br\/>entering on the plane of infinite consciousness,<br\/>abides in it.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, brahman, is a state<br\/>that is higher<br\/>and more excellent<br\/>than knowledge and vision.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And again, brahman, a monk,<br\/>by passing quite beyond the plane of infinite consciousness,<br\/>thinking,<br\/>&#8216;There is not anything,&#8217;<br\/>entering on the plane of no-thing,<br\/>abides in it.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, brahman, is a state<br\/>that is higher<br\/>and more excellent<br\/>than knowledge and vision.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And again, brahman, a monk,<br\/>by passing quite beyond the plane of no-thing,<br\/>entering on the plane of neither-perception-nor-non-perception,<br\/>abides in it.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, brahman, is a state<br\/>that is higher<br\/>and more excellent<br\/>than knowledge and vision.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And again, brahman, a monk,<br\/>by passing quite beyond the plane of neither-perception-nor-non-perception,<br\/>entering on the stopping of perception and feeling,<br\/>abides in it.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And having seen by intuitive wisdom<br\/>his cankers are utterly destroyed.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This too, brahman, is a state<br\/>that is higher<br\/>and more excellent<br\/>than knowledge and vision.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">These, brahman, are the states<br\/>that are higher and more excellent<br\/>than knowledge and vision.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Brahman, it is like a man walking about<br\/>aiming at the pith,<br\/>seeking for the pith,<br\/>looking about for the pith<br\/>of a great, stable and pithy tree,<br\/>and who,<br\/>having cut out the pith itself,<br\/>might go away taking it with him,<br\/>knowing it to be the pith.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">A man with vision,<br\/>having seen him,<br\/>might say:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Indeed this good man knows the pith,<br\/>he knows the softwood,<br\/>he knows the bark,<br\/>he knows the young shoots,<br\/>he knows the branches and foliage,<br\/>inasmuch as this good man<br\/>walking about aiming at the pith,<br\/>seeking for the pith,<br\/>looking about for the pith<br\/>of a great, stable and pithy tree,<br\/>having cut out the pith itself,<br\/>is going away taking it with him,<br\/>knowing it to be the pith.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So will he get the good<br\/>that could be done by the pith<br\/>because it is the pith.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In accordance with this simile, brahman,<br\/>do I call this person.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So it is, brahman, that this Brahma-faring<br\/>is not for advantage in gains, honours, fame,<br\/>it is not for advantage in moral habit,<br\/>it is not for advantage in concentration,<br\/>it is not for advantage in knowledge and vision.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">That, brahman, which is unshakable <a id=\"pg253\"><span class=\"f2 g\"><b>[253]<\/b><\/span><\/a> freedom of mind,<br\/>this is the goal, brahman,<br\/>of this Brahma-faring,<br\/>this the pith,<br\/>this the culmination.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When this had been said, Pi\u1e45galakoccha the brahman spoke thus to the Lord:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is wonderful, good Gotama,<br\/>good Gotama it is wonderful.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is as if, good Gotama,<br\/>one might set upright what had been upset,<br\/>or might disclose what was covered,<br\/>or point out the way<br\/>to one who had gone astray,<br\/>or might bring an oil-lamp into the darkness<br\/>so that those with vision might see material shapes &#8211;<br\/>even so is <i>Dhamma<\/i> made clear<br\/>in many a figure by the good Gotama.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">I am going to the revered Gotama for refuge,<br\/>and to <i>Dhamma<\/i><br\/>and to the Order of monks.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">May the good Gotama accept me<br\/>as a lay-follower,<br\/>one gone for refuge from today forth<br\/>for as long as life lasts.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4 ctr\">Lesser Discourse on the Simile of the Pith:<br\/>the Tenth<\/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> <i>MA.<\/i> ii. 232 says Koccha was his name, and he was called <i>pi\u00f1gala<\/i> because he was tawny. A similar meeting with the following conversation with the Lord is ascribed to the wanderer Subhadda at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.16.pali.bd.htm#pg150\"><i>D.<\/i> ii. 150-51.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n2\" href=\"#fn2\">2<\/a>]<\/sup> <i>sama\u1e47a-br\u0101hma\u1e47\u0101,<\/i> but see reasons given at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/dn\/dn.16.rhyt.pts.htm#n102\"><i>Dial.<\/i> ii. 165 <i>n.<\/i><\/a> for translating here as above; also see <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.035.pali.bd.htm#pg227\"><i>M.<\/i> i. 227.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n3\" href=\"#fn3\">3<\/a>]<\/sup> <i>titthakar\u0101,<\/i> see <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/chlm\/mn\/mn.030.chlm.sbb.htm#n1\"><i>Fur. Dial.<\/i> i. 143, <i>n.<\/i><\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n4\" href=\"#fn4\">4<\/a>]<\/sup> <i>s\u0101dhu,<\/i> <i>MA.<\/i> ii. 233 <i>s\u0101dhu, sundar\u0101, sappurisa.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n5\" href=\"#fn5\">5<\/a>]<\/sup> The doctrines of these six &#8220;heretical&#8221; teachers are set forth at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.02.pali.bd.htm#pg58\"><i>D.<\/i> i. 58-64.<\/a> Their names occur also at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.036.pali.bd.htm#pg250\"><i>M.<\/i> i. 250.<\/a> <i>MA.<\/i> ii. 233-34, in explaining them, resembles <i>DA.<\/i> 142-44. On P\u016bra\u1e47a Kassapa and Makkhali Gos\u0101l\u0101, see A.L. Basham, <i>History and Doctrines of the \u0100j\u012bvikas,<\/i> 1950.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n6\" href=\"#fn6\">6<\/a>]<\/sup> <i>MA.<\/i> ii. 234 = <i>DA.<\/i> i. 144 says <i>Bela\u1e6d\u1e6dhassa putto.<\/i> So &#8220;the son of the Bela\u1e6d\u1e6dhi slave-girl&#8221; of <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/dn\/dn.16.rhyt.pts.htm#pg166\"><i>Dial.<\/i> ii. 166<\/a> is not corroborated by these two commentarial passages. But there is also the reading Bela\u1e6d\u1e6dhiputto as at <i>M.<\/i> i. 547. [In &#8220;Various Readings&#8221; at the end of the hard-copy volume.]<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n7\" href=\"#fn7\">7<\/a>]<\/sup> According to <i>MA.<\/i> ii. 234, if their assertion was one that led onwards, then they understood.<\/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.030.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-2d7476c elementor-section-full_width elementor-section-content-space-between elementor-section-height-default elementor-section-height-default\" data-id=\"2d7476c\" 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-379c4cd\" data-id=\"379c4cd\" 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-bcf9f94 elementor-widget elementor-widget-text-editor\" data-id=\"bcf9f94\" 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\u0101sa3. Tatiya Vagga The Middle Length SayingsI. The First Fifty Discourses3. The Third Division Sutta 30\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-35806","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\/35806","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=35806"}],"version-history":[{"count":5,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35806\/revisions"}],"predecessor-version":[{"id":37859,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35806\/revisions\/37859"}],"wp:attachment":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/media?parent=35806"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/categories?post=35806"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/tags?post=35806"},{"taxonomy":"td_series","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/td_series?post=35806"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}