{"id":35871,"date":"2022-08-22T06:56:08","date_gmt":"2022-08-21T23:56:08","guid":{"rendered":"https:\/\/tamhoc.org\/2022\/08\/22\/sutta-95\/"},"modified":"2022-08-28T19:05:49","modified_gmt":"2022-08-28T12:05:49","slug":"kinh-trung-bo-eng-95-kinh-canki-canki-sutta","status":"publish","type":"post","link":"https:\/\/tamhoc.org\/trang-chu\/2022\/08\/22\/kinh-trung-bo-eng-95-kinh-canki-canki-sutta\/","title":{"rendered":"Kinh Trung B\u1ed9 ENG  95 Kinh Cank\u012b (Cank\u012b sutta)"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-post\" data-elementor-id=\"35871\" class=\"elementor elementor-35871\">\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-ea7ac90 elementor-section-full_width elementor-section-content-space-around elementor-section-height-default elementor-section-height-default\" data-id=\"ea7ac90\" 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-348427b\" data-id=\"348427b\" 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-5236851 elementor-widget elementor-widget-text-editor\" data-id=\"5236851\" 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=\"29353\" class=\"elementor elementor-29353\">\n\t\t\t\t\t<div class=\"elementor-section-wrap\">\n\t\t\t\t\t\t\t\t<section 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class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-b83997d elementor-widget elementor-widget-text-editor\" data-id=\"b83997d\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-text-editor elementor-clearfix\">\n\t\t\t\t<button onclick=\"history.back()\"><<<\/button>\n<button onclick=\"history.forward()\">>><\/button>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<\/p>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-4f39476 elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"4f39476\" 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-fe71c63\" data-id=\"fe71c63\" 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-31999aa elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"31999aa\" 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-2ae3fbd\" data-id=\"2ae3fbd\" 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-3f46944 elementor-widget elementor-widget-text-editor\" data-id=\"3f46944\" 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-7f730d9 elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"7f730d9\" 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-7807371\" data-id=\"7807371\" 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-08c9d61 elementor-widget elementor-widget-text-editor\" data-id=\"08c9d61\" 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=\"31307\" class=\"elementor elementor-31307\">\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-9899ddb elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"9899ddb\" 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-1d1320b5\" data-id=\"1d1320b5\" 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-301135b1 elementor-widget elementor-widget-toggle\" data-id=\"301135b1\" 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-8061\" class=\"elementor-tab-title\" data-tab=\"1\" role=\"tab\" aria-controls=\"elementor-tab-content-8061\" 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 95.Kinh Cank\u012b (Cank\u012b sutta)<\/a>\n\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<div id=\"elementor-tab-content-8061\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"1\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-8061\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-canki\/\">95.Kinh Cank\u012b (Cank\u012b sutta)<\/a><\/li><li>\u00a0<\/li><li class=\"entry-title\"><a href=\"https:\/\/tamhoc.org\/2022\/08\/22\/kinh-trung-bo-eng-95-kinh-canki-canki-sutta\/\" rel=\"bookmark\">Kinh Trung B\u1ed9 ENG 95 Kinh Cank\u012b (Cank\u012b sutta)<\/a><\/li><li class=\"entry-title\"><a href=\"https:\/\/tamhoc.org\/2022\/08\/22\/mn-95-ca%e1%b9%85ki-sutta%e1%b9%83\/\" rel=\"bookmark\">MN 95: Ca\u1e45k\u012b 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-8062\" class=\"elementor-tab-title\" data-tab=\"2\" role=\"tab\" aria-controls=\"elementor-tab-content-8062\" 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-8062\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"2\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-8062\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-canki\/#ftoc-heading-3\" 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-095-canki-1\/\" rel=\"bookmark\">To\u00e1t y\u1ebfu trung b\u1ed9 095 : Cank\u00ec\u00a0[1]<\/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 95.Kinh Cank\\u012b (Cank\\u012b sutta)\",\"acceptedAnswer\":{\"@type\":\"Answer\",\"text\":\"<ul><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/21\\\/kinh-canki\\\/\\\">95.Kinh Cank\\u012b (Cank\\u012b sutta)<\\\/a><\\\/li><li>\\u00a0<\\\/li><li class=\\\"entry-title\\\"><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/22\\\/kinh-trung-bo-eng-95-kinh-canki-canki-sutta\\\/\\\" rel=\\\"bookmark\\\">Kinh Trung B\\u1ed9 ENG 95 Kinh Cank\\u012b (Cank\\u012b sutta)<\\\/a><\\\/li><li class=\\\"entry-title\\\"><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/22\\\/mn-95-ca%e1%b9%85ki-sutta%e1%b9%83\\\/\\\" rel=\\\"bookmark\\\">MN 95: Ca\\u1e45k\\u012b 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\\\/21\\\/kinh-canki\\\/#ftoc-heading-3\\\" 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-095-canki-1\\\/\\\" rel=\\\"bookmark\\\">To\\u00e1t y\\u1ebfu trung b\\u1ed9 095 : Cank\\u00ec\\u00a0[1]<\\\/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-a9c913b\" data-id=\"a9c913b\" 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-33e545a9 elementor-widget elementor-widget-text-editor\" data-id=\"33e545a9\" 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\/>II. Majjhima-Pa\u1e47\u1e47\u0101sa<br\/>5. Br\u0101hma\u1e47a Vagga<\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\">The Middle Length Sayings<br\/>II. The Middle Fifty Discourses<br\/>5. The Division on Brahmans<\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\"><a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/mn\/idx_majjhima_nikaya_2.htm#p95\">Sutta 95<\/a><\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\">Ca\u1e45k\u012b 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 class=\"ctr\">Scanned, digitized and proofread by Waiyin Chow.<\/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=\"pg354\"><span class=\"f2 g\"><b>[354]<\/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.095.pali.bd.htm#p1\">1<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/chlm\/mn\/mn.095.chlm.sbb.htm#p1\">chlm<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/ati\/mn\/mn.095.than.ati.htm#p1\">than<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/wp\/mn\/mn.095.ntbb.wp.htm#p1\">ntbb<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/mnl\/mn\/mn.095.upal.mnl.htm#p1\">upal<\/a>]<\/span> Thus have I heard:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">At one time the Lord, walking on tour among the Kosalans together with a large Order of monks, arrived at a brahman village of the Kosalans called Opas\u0101da.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">While he was there near Opas\u0101da the Lord stayed to the north of Opas\u0101da in the Devas&#8217; Grove, the S\u0101l Grove.<span class=\"f1\"><sup>[<a id=\"fn2\" href=\"#n2\">2<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">At that time in Opas\u0101da \u2013 a place teeming with life, (a place of) grass, wood and water and of corn, in fief to the King \u2013 there dwelt the brahman Ca\u1e45k\u012b as overlord, on a royal gift, a gift with full powers<span class=\"f1\"><sup>[<a id=\"fn3\" href=\"#n3\">3<\/a>]<\/sup><\/span> that had been made to him by King Pasenadi of Kosala.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the brahman householders of Opas\u0101da heard:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Verily the recluse Gotama &#8230;<span class=\"f1\"><sup>[<a id=\"fn4\" href=\"#n4\">4<\/a>]<\/sup><\/span>&#8230; Good indeed is the sight of perfected ones like this.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then  the brahman householders of Opas\u0101da, having set forth from Opas\u0101da, went in companies, crowds and groups by the northern entrance to the Devas&#8217; Grove, the S\u0101l Grove.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">At that time the brahman Ca\u1e45k\u012b was lying down in the upper part of the palace during the heat of the day.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And the barman Ca\u1e45k\u012b saw the brahman householders of Opas\u0101da who, <a id=\"pg355\"><span class=\"f2 g\"><b>[355]<\/b><\/span><\/a> having set forth from Opas\u0101da, were going in companies, crowds and groups by the northern entrance to the Devas&#8217; Grove the S\u0101l Grove; and seeing them, he addressed an adviser, saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Why, good adviser, do the brahman householders of Opas\u0101da, having set forth from Opas\u0101da, go in companies, crowds and groups by the northern entrance to the Devas&#8217; Grove, the S\u0101l Grove?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;There is, good Ca\u1e45k\u012b, the recluse Gotama, a son of the Sakyans, gone forth from a Sakyan family &#8230;<span class=\"f1\"><sup>[<a id=\"fn5\" href=\"#n5\">5<\/a>]<\/sup><\/span> an Awakened One, a Lord.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">These are approaching this honoured Gotama.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Well then, good adviser, approach the brahman householders of Opas\u0101da; having approached, speak thus to the brahman householders of Opas\u0101da:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Sirs, the brahman Ca\u1e45k\u012b speaks thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Please let the revered ones wait; Ca\u1e45k\u012b the brahman will also approach to see the recluse Gotama.'&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Yes, sir,&#8221; and when that adviser had answered the brahman Ca\u1e45k\u012b in assent, he approached the brahman householders of Opas\u0101da; having approached, he spoke thus to the brahman householders of Opas\u0101da:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Sirs, the brahman Ca\u1e45k\u012b speaks thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Please let the revered ones wait; Ca\u1e45k\u012b the brahman will also approach to see the recluse Gotama.'&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Now at that time at least five hundred brahmans from various brahman districts<span class=\"f1\"><sup>[<a id=\"fn6\" href=\"#n6\">6<\/a>]<\/sup><\/span> were residing at Opas\u0101da on some business or other.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">These brahmans heard that the brahman Ca\u1e45k\u012b would approach to see the recluse Gotama.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then these brahmans approached the brahman Ca\u1e45k\u012b; having approached, they spoke thus to the brahman Ca\u1e45k\u012b:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Is it indeed true that the good Ca\u1e45k\u012b will approach to see the recluse Gotama?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;That is my intention,<span class=\"f1\"><sup>[<a id=\"fn7\" href=\"#n7\">7<\/a>]<\/sup><\/span> sirs; I will approach to see the recluse Gotama.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Do not, good Ca\u1e45k\u012b, approach to see the recluse Gotama.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is not right<span class=\"f1\"><sup>[<a id=\"fn8\" href=\"#n8\">8<\/a>]<\/sup><\/span> that the good Ca\u1e45k\u012b should approach to see the recluse Gotama; it is right that the recluse Gotama should himself approach to see the honoured Ca\u1e45k\u012b.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">For the good Ca\u1e45k\u012b is of pure birth on both sides, of pure descent from his mother and father back through seven generations, unchallenged, irreproachable in respect of birth.<span class=\"f1\"><sup>[<a id=\"fn9\" href=\"#n9\">9<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">And because the good Ca\u1e45k\u012b is of pure birth on both sides &#8230; <a id=\"pg356\"><span class=\"f2 g\"><b>[356]<\/b><\/span><\/a> irreproachable in respect of birth, that is a reason why it is not right for the good Ca\u1e45k\u012b to approach to see the recluse Gotama; it is right that the recluse Gotama should himself approach to see the honoured Ca\u1e45k\u012b.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">For the good Ca\u1e45k\u012b is prosperous, very wealthy, very rich.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then, the good Ca\u1e45k\u012b is master of the three Vedas, versed in the vocabularies and rituals together with the phonology and exegesis and the legendary tradition as the fifth; he is learned in idioms, a grammarian, proficient in popular philosophy and the marks of a Great Man.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the good Ca\u1e45k\u012b is lovely, good to look upon, charming, possessed of the greatest beauty of complexion, of a sublime colour,<span class=\"f1\"><sup>[<a id=\"fn10\" href=\"#n10\">10<\/a>]<\/sup><\/span> a sublime stature,<span class=\"f1\"><sup>[<a id=\"fn11\" href=\"#n11\">11<\/a>]<\/sup><\/span> stately in appearance.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the good Ca\u1e45k\u012b  is of moral habit, one who has grown in moral habit, he is possessed<span class=\"f1\"><sup>[<a id=\"fn12\" href=\"#n12\">12<\/a>]<\/sup><\/span> of a moral habit that has grown.<span class=\"f1\"><sup>[<a id=\"fn13\" href=\"#n13\">13<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the good Ca\u1e45k\u012b has a lovely voice, a lovely delivery, he is possessed of urbane speech, distinct, not mumbling, he is able to make his meaning clear.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the good Ca\u1e45k\u012b, the teacher of many teachers, instructs three hundred brahman youths in <i>mantras<\/i>.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the good Ca\u1e45k\u012b is respected revered, esteemed, venerated by King Pasenadi of Kosala.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the good Ca\u1e45k\u012b is respected &#8230; venerated by the brahman Pokkharas\u0101ti.<span class=\"f1\"><sup>[<a id=\"fn14\" href=\"#n14\">14<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the good Ca\u1e45k\u012b dwells as overlord in Opas\u0101da \u2013 a place teeming with life, (a place of) grass, wood and water &#8230; on a royal gift, a gift with full powers that has been made to him by King Pasenadi of Kosala.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And because the good Ca\u1e45k\u012b dwells as overlord &#8230; on a gift with full powers that has been made to him by King Pasenadi of Kosala, this is a reason why it is not right for the good Ca\u1e45k\u012b to approach to see the recluse Gotama; it is right that the recluse Gotama should himself approach to see the honoured Ca\u1e45k\u012b.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When this had been said, the brahman Ca\u1e45k\u012b spoke thus to those brahmans:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Well then, sirs, hear from me why it is right that we ourselves should go to see the honoured Gotama and why it is not right that the revered Gotama should himself come to see us.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Indeed, sirs, the recluse Gotama is of pure birth on both sides, of pure descent <a id=\"pg357\"><span class=\"f2 g\"><b>[357]<\/b><\/span><\/a> from his mother and father back through seven generations, unchallenged, irreproachable in respect of birth.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And because the recluse Gotama is of pure birth on both sides &#8230; irreproachable in respect of birth, this is a reason why it is not right for the good Gotama to come to see us, while it is right that we ourselves should go to see the honoured Gotama.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Indeed the recluse Gotama has gone forth giving up an abundance of unwrought and wrought gold<span class=\"f1\"><sup>[<a id=\"fn15\" href=\"#n15\">15<\/a>]<\/sup><\/span> both in the ground and above it.<span class=\"f1\"><sup>[<a id=\"fn16\" href=\"#n16\">16<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">Indeed, sirs, the recluse Gotama while he was a young man with lovely coal-black hair, endowed with radiant youth, in the prime of his life, went forth from home into homelessness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Indeed, sirs, although his parents were unwilling and tears poured down their cheeks the recluse Gotama, having cut off his hair and beard and donned saffron robes, went forth from home into homelessness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Indeed, sirs, the recluse Gotama is lovely, good to look upon, charming, possessed of the greatest beauty of complexion, of a sublime colour, a sublime stature, stately in appearance.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Indeed, sirs, the recluse Gotama is of moral habit, one who is ariyan in moral habit, one who is skilled in moral habit, possessed of a moral habit that is skilled.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Indeed, sirs, the recluse Gotama has a lovely voice, a lovely delivery, he is possessed of urbane speech, distinct, not mumbling, he is able to make his meaning clear.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Indeed, sirs, the recluse Gotama is the teacher of many teachers.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Indeed, sirs, the recluse Gotama has destroyed attachment to sense-pleasures, has put away frivolity.<span class=\"f1\"><sup>[<a id=\"fn17\" href=\"#n17\">17<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">Indeed, sirs, the recluse Gotama teaches <i>kamma,<\/i> teaches effective <i>kamma<\/i>,<span class=\"f1\"><sup>[<a id=\"fn18\" href=\"#n18\">18<\/a>]<\/sup><\/span> desiring no evil for the brahman race.<span class=\"f1\"><sup>[<a id=\"fn19\" href=\"#n19\">19<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">Indeed, sirs, the recluse Gotama has gone forth from a distinguished family, a leading noble family.<span class=\"f1\"><sup>[<a id=\"fn20\" href=\"#n20\">20<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">Indeed, sirs, the recluse Gotama has gone forth from a prosperous family, very wealthy, very rich.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Indeed, sirs, (people) come from distant kingdoms, distant regions to question the recluse Gotama.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Indeed, sirs, various thousands of <i>devat\u0101s<\/i> have gone to the recluse Gotama for refuge for breathing things.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Indeed, sirs, a lovely report has gone abroad concerning the recluse Gotama:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He <a id=\"pg358\"><span class=\"f2 g\"><b>[358]<\/b><\/span><\/a> is indeed Lord, perfected one, fully Self-Awakened One, endowed with knowledge and (right) conduct, Well-farer, knower of the worlds, the matchless charioteer of men to be tamed, teacher of <i>devas<\/i> and mankind, the Awakened One, the Lord.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Indeed, sirs, the recluse Gotama is endowed with the thirty-two marks of a Great Man.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Indeed, sirs, King Seniya Bimbis\u0101ra of Magadha with his wife and children has gone to the recluse Gotama for refuge for breathing things.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Indeed, sirs, King Pasenadi of Kosala with his wife and children has gone to the recluse Gotama for refuge for breathing things.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Indeed, sirs, the brahman Pokkharas\u0101ti with his wife and children has gone to the recluse Gotama for refuge for breathing things.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Indeed, sirs, the recluse Gotama has arrived at Opas\u0101da and is staying near Opas\u0101da, to the north, in the Devas&#8217; Grove, the S\u0101l Grove.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whatever recluses and brahmans come to our villages or fields, they are our guests.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And guests must be revered, reverenced, esteemed, honoured by us.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So, sirs, because the recluse Gotama has arrived at Opas\u0101da and is staying near Opas\u0101da, to the north, in the Devas&#8217; Grove, the S\u0101l Grove, the recluse Gotama is our guest.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The guest must be revered, reverenced, esteemed and honoured by us.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This too is a reason why it is not right that the revered Gotama should come and see us.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But it is right that we ourselves should go and see the honoured Gotama.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">To this extent I, sirs, know the good Gotama&#8217;s splendour,<span class=\"f1\"><sup>[<a id=\"fn21\" href=\"#n21\">21<\/a>]<\/sup><\/span> but this is not the (full) extent of the good Gotama&#8217;s splendour \u2013 immeasurable is the splendour of the good Gotama.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is not right that the good Gotama, possessed as he is of each one of these qualities, should come to see us.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But it is right that we ourselves should go to see the honoured Gotama.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Well then, sirs, all of us will go ourselves to see the recluse Gotama.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the brahman Ca\u1e45k\u012b together with a large group of brahmans approached the Lord; having approached, he exchanged greetings with the Lord; and having conversed in a friendly and courteous way, he sat down at a respectful distance.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Now at that time the Lord was sitting down talking in a courteous way on this topic and that with a number of venerable brahmans.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Now at that time a brahman youth called K\u0101pa\u1e6dhika, young, with shaven head, sixteen years of age since his birth, master of the three Vedas, versed in the vocabularies and rituals together with the phonology and exegesis with the legendary tradition as the fifth; learned in idioms, a grammarian, proficient in popular philosophy and the marks of a Great Man, was <a id=\"pg359\"><span class=\"f2 g\"><b>[359]<\/b><\/span><\/a> sitting down in that company.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">At intervals he interrupted the conversation that the Lord was holding with the venerable brahmans.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the Lord reprimanded the brahman youth K\u0101pa\u1e6dhika, saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Do not let the venerable Bh\u0101radv\u0101ja interrupt at intervals the conversation being held with the venerable brahmans: let the venerable Bh\u0101radv\u0101ja wait until the end of the conversation.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When this had been said the brahman Ca\u1e45k\u012b spoke thus to the Lord:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Do not let the good Gotama reprimand the brahman youth K\u0101pa\u1e6dhika.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The brahman youth K\u0101pa\u1e6dhika is a young man of a respectable family, and the brahman youth K\u0101pa\u1e6dhika is very learned, and the brahman youth K\u0101pa\u1e6dhika has a lovely delivery, and clever is the brahman youth K\u0101pa\u1e6dhika, and the brahman youth K\u0101pa\u1e6dhika is capable of arguing about this speech together with the good Gotama.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then it occurred to the Lord:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Certainly, the brahman youth K\u0101pa\u1e6dhika must be &#8216;finished&#8217;<span class=\"f1\"><sup>[<a id=\"fn22\" href=\"#n22\">22<\/a>]<\/sup><\/span> in the threefold Vedic lore since brahmans honour him.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then it occurred to the brahman youth K\u0101pa\u1e6dhika:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;If the recluse Gotama catches my eye, then I will ask the recluse Gotama a question.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the Lord, knowing with his mind the reasoning in the mind of the brahman youth K\u0101pa\u1e6dhika, caught his eye.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then it occurred to the brahman youth K\u0101pa\u1e6dhika:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;The recluse Gotama is paying respect to me.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Suppose I were to ask the recluse Gotama a question?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the brahman youth K\u0101pa\u1e6dhika spoke thus to the Lord:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Good Gotama, that which is an ancient <i>mantra<\/i><span class=\"f1\"><sup>[<a id=\"fn23\" href=\"#n23\">23<\/a>]<\/sup><\/span> of the brahmans according hearsay and tradition, according to the authority of the collections<span class=\"f1\"><sup>[<a id=\"fn24\" href=\"#n24\">24<\/a>]<\/sup><\/span> and in regard to which brahmans inevitably come to the conclusion:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This alone is the truth, all else is falsehood&#8217; \u2013 what does the good Gotama say about this?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But, Bh\u0101radv\u0101ja, is there even one brahman among them who speaks thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I know this, I see this: this alone is the truth, all else is falsehood&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, good Gotama.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But, Bh\u0101radv\u0101ja, is there even one teacher of brahmans, even <a id=\"pg360\"><span class=\"f2 g\"><b>[360]<\/b><\/span><\/a> one teacher of teachers back through seven generations of teachers who speaks thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I know this, I see this; this alone is the truth, all else is falsehood&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, good Gotama.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But, Bh\u0101radv\u0101ja, those who were formerly seers of the brahmans,<span class=\"f1\"><sup>[<a id=\"fn25\" href=\"#n25\">25<\/a>]<\/sup><\/span> makers of <i>mantras,<\/i> preservers of <i>mantras,<\/i> whose ancient <i>mantras<\/i><span class=\"f1\"><sup>[<a id=\"fn26\" href=\"#n26\">26<\/a>]<\/sup><\/span> as sung, taught and composed the brahmans of today still sing, still speak; they still speak what was spoken, they still teach what was taught \u2013 that is to say (by) A\u1e6d\u1e6dhaka, V\u0101maka, V\u0101madeva, Vess\u0101mitta, Yamataggi, A\u1e45girasa, Bh\u0101radv\u0101ja, V\u0101sse\u1e6d\u1e6dha, Kassapa, Bhagu \u2013 do even these speak thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;We know this, we see this: this alone is the truth, all else is falsehood&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, good Gotama.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;So it comes to this, Bh\u0101radv\u0101ja: there is not a single brahman who speaks thus to a brahman:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I know this &#8230; all else is falsehood.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">There is not a single teacher of brahmans, not a single teacher of teachers back through seven generations of teachers who speaks thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I know this &#8230; all else is falsehood.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And those who were formerly seers of the brahmans, makers of <i>mantras<\/i> &#8230; that is to say (by) A\u1e6d\u1e6dhaka &#8230; Bhagu, not even those speak thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;We know this, we see this: this alone is the truth, all else is falsehood.&#8217;<\/p>\n\n\t\t\t\t\t\t<div class=\"floatr wpx225\">\n\t\t\t\t\t\t<p><img loading=\"lazy\" decoding=\"async\" src=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/resources\/images\/blind_leading_blind.gif\" width=\"225\" height=\"118\" alt=\"The Blind Leading the Blind\" title=\"The Blind Leading the Blind\"\/><\/p>\n \t\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<p class=\"f4\">Bh\u0101radv\u0101ja, it is like a string of blind men<span class=\"f1\"><sup>[<a id=\"fn27\" href=\"#n27\">27<\/a>]<\/sup><\/span> holding on to one another &#8211; neither does the foremost one see, nor does the middle one see, nor does the hindmost one see.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Even so, methinks, Bh\u0101radv\u0101ja, do the words of the brahmans turn out to resemble a string of blind men: neither does the foremost one see nor does the middle one see nor does the hindmost one see.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What do you think about this Bh\u0101radv\u0101ja?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This being so, does not the faith of the brahmans turn out to be groundless?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But, good Gotama, brahmans do not merely go by<span class=\"f1\"><sup>[<a id=\"fn28\" href=\"#n28\">28<\/a>]<\/sup><\/span> faith in this matter; brahmans also go by report.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;First you, Bh\u0101radv\u0101ja, set off about faith, now you are speaking of report.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">These five things, Bh\u0101radv\u0101ja, have a twofold maturing<span class=\"f1\"><sup>[<a id=\"fn29\" href=\"#n29\">29<\/a>]<\/sup><\/span> here-now.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What five?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Faith,<br\/>inclination,<br\/>report,<br\/>consideration of reasons,<br\/>reflection on and approval of an opinion.<span class=\"f1\"><sup>[<a id=\"fn30\" href=\"#n30\">30<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">These, Bh\u0101rad- <a id=\"pg361\"><span class=\"f2 g\"><b>[361]<\/b><\/span><\/a> v\u0101ja, are five things having a twofold maturing here-now.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Moreover, Bh\u0101radv\u0101ja, even although something may be thoroughly believed in, it may be empty, void, false; on the other hand, something not thoroughly believed in may be fact, truth, not otherwise.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Moreover, Bh\u0101radv\u0101ja, even although something may be thoroughly inclined towards &#8230; well reported &#8230; well considered &#8230; well reflected upon, it may be empty, void, false; on the other hand, even although something is not well reflected upon, it may be fact, truth, not otherwise.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Preserving a truth, Bh\u0101radv\u0101ja, is not enough for an intelligent man inevitably to come to the conclusion:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This alone the truth, all else is falsehood.'&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But to what extent, good Gotama, is there preservation of a truth?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">To what extent does one preserve a truth?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">We are asking the honoured Gotama about preservation of a truth.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Bh\u0101radv\u0101ja, if a man has faith and says:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Such is my faith,&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">speaking thus he preserves a truth, but not yet does he inevitably come to the conclusion:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This alone is the truth, all else is falsehood.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">To this extent, Bh\u0101radv\u0101ja, is there preservation of a truth, to this extent does one preserve a truth, and it is to this extent that we lay down the preservation of a truth; but not yet is there awakening to truth.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And if, Bh\u0101radv\u0101ja, a man has an inclination &#8230; a report &#8230; a consideration of reasons &#8230; a reflection on and approval of an opinion and says:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Such is my reflection on and approval of the opinion,&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">speaking thus he preserves a truth, but not yet does he inevitably come to the conclusion:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This alone is the truth, all else is falsehood.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">To this extent, Bh\u0101radv\u0101ja, is there preservation of a truth, to this extent does one preserve a truth, and it is to this extent that we lay down the preservation of a truth; but not yet is there awakening to truth.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;To this extent, good Gotama, is there preservation of a truth, to this extent one preserves a truth, to this extent do we behold the preservation of a truth.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But to what extent, good Gotama, is there awakening to truth?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">To what extent does one awaken to truth?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">We are asking the honoured Gotama about awakening to truth.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;As to this, Bh\u0101radv\u0101ja, suppose a monk is living depending on a village or market town; a householder or a householder&#8217;s son, having approached him, examines him concerning three states: states of greed, states of aversion and states of confusion.<span class=\"f1\"><sup>[<a id=\"fn31\" href=\"#n31\">31<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">He thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Does the venerable one have such states of greed that, his mind obsessed by <a id=\"pg362\"><span class=\"f2 g\"><b>[362]<\/b><\/span><\/a> such states of greed, although not knowing, he would say, &#8220;I know,&#8221; or although not seeing, he would say, &#8220;I see,&#8221; or would he incite another to such a course as for a long time would be for his woe and ill?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">While examining him, he knows thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This venerable one does not have such states of greed that, his mind obsessed by such states of greed, while not knowing he would say, &#8220;I know,&#8221; or while not seeing he would say, &#8220;I see,&#8221; nor would he incite another to such a course as would be for a long time for his woe and ill.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As is that venerable one&#8217;s conduct of body, as is his conduct of speech, so is it not that of a greedy person.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And when this venerable one teaches <i>Dhamma,<\/i> that <i>Dhamma<\/i> is deep, difficult to see, difficult to understand, peaceful, excellent, beyond dialectic, subtle, intelligible to the wise; it is not a <i>Dhamma<\/i> that could be well taught by a greedy person.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">After examining him and beholding that he is purified of states of greed, then he examines him further on states of aversion.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Now, does this venerable one have such states of aversion that, his mind obsessed &#8230; or would he incite another to such a course as for a long time would be for his woe and ill?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8230; As is that venerable one&#8217;s conduct of body,<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8230; of speech, so is it not that of a person with aversion.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And when this venerable one is teaching <i>Dhamma,<\/i> &#8230; it is not a <i>Dhamma<\/i> that could be well taught by a person with aversion.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">After examining him and beholding that he is purified of states of aversion, then he examines him further on states of confusion.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Now does this venerable one have such states of confusion that, his mind obsessed &#8230; it is not a <i>Dhamma<\/i> that could be well taught by a confused person.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">After examining him<br\/>and beholding that he is purified of states of confusion,<br\/>then he reposes faith in him;<br\/>with faith born he draws close;<span class=\"f1\"><sup>[<a id=\"fn32\" href=\"#n32\">32<\/a>]<\/sup><\/span><br\/>drawing close he sits down near by;<br\/>sitting down near by he lends ear;<br\/>lending ear he hears <i>Dhamma<\/i>;<br\/>having heard <i>Dhamma<\/i> he remembers it;<br\/>he tests the meaning of the things he remembers;<br\/>while testing the meaning the things are approved of;<br\/>if there is approval of the things desire is born;<br\/>with desire born he makes an effort;<br\/>having made an effort he weighs it up;<br\/>having weighed it up he strives;<br\/>being self-resolute he realizes with his person the highest truth itself;<br\/>and penetrating it by means of intuitive wisdom,<br\/>he <a id=\"pg363\"><span class=\"f2 g\"><b>[363]<\/b><\/span><\/a> sees.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is to this extent, Bh\u0101radv\u0101ja, that there is an awakening to truth; it is to this extent that one awakens to truth; it is to this extent that we lay down an awakening to truth; but not yet is there attainment of truth.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;To this extent, good Gotama, is there awakening to truth, to this extent does one awaken to truth, and to this extent do we behold an awakening to truth.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But to what extent, good Gotama, is there attainment of truth?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">To what extent does one attain truth?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">We are asking the honoured Gotama about attainment of truth.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;There is attainment of truth, Bh\u0101radv\u0101ja,<br\/>by following,<br\/>developing<br\/>and continually practising<br\/>these things themselves.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">To this extent, Bh\u0101radv\u0101ja, is there attainment of truth, to this extent does one attain truth, and to this extent do we lay down the attainment of truth.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;To this extent, good Gotama, is there attainment of truth, to this extent does one attain truth, and to this extent do we behold the attainment of truth.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But what thing, good Gotama, is of much service in the attainment of truth?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">We are asking the honoured Gotama about a thing that is of much service in the attainment of truth.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Striving, Bh\u0101radv\u0101ja, is of much service in the attainment of truth; for whoso should not strive after truth would not attain it; but if he strives, then he attains truth; therefore striving is of much service in the attainment of truth.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But what thing, good Gotama, is of much service to striving?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">We are asking the honoured Gotama about a thing that is of much service to striving.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Weighing (things up), Bh\u0101radv\u0101ja, is of much service to striving; for whoso should not weigh (things up) would not strive; but if he weighs up, then he strives; therefore weighing up is of much service to striving.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But what thing, good Gotama, is of much service to weighing up?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">We are asking the honoured Gotama about a thing that is of much service to weighing up.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Making an effort, Bh\u0101radv\u0101ja, is of much service to weighing up; for whoso should not make an effort would not weigh up; but if he makes an effort, then he weighs up; therefore making an effort is of much service to weighing up.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But what thing, good Gotama, is of much service to making an effort?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">We are asking the honoured Gotama about a thing that is of much service to making an effort.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pg364\"><span class=\"f2 g\"><b>[364]<\/b><\/span><\/a> &#8220;Desire, Bh\u0101radv\u0101ja, is of much service to making an effort; should desire for it not be born, one could not make an effort for it; but if desire is born, then he makes an effort; therefore desire is of much service to making an effort.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But what thing, good Gotama, is of much service to desire?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">We are asking the honoured Gotama about a thing that is of much service to desire.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Approving of the things, Bh\u0101radv\u0101ja, is of much service to desire; should the things not be approved of, desire for them could not be born; but if there is approval of the things, then desire is born; therefore approval of the things is of much service to desire.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But what thing, good Gotama, is of much service to (reflection on and) approval of the things?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">We are asking the honoured Gotama about a thing that is of much service to (reflection on and) approval of the things.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Testing the meaning, Bh\u0101radv\u0101ja, is of much service to reflection on and approval of the things.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If one did not test that meaning, the things could not seem right for this reflection; but if one tests the meaning, then the things seem right for reflection; therefore testing the meaning is of much service to reflection on and approval of the things.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But what thing, good Gotama, is of much service to testing the meaning?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">We are asking the honoured Gotama about a thing that is of much service to testing the meaning.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Remembering <i>Dhamma,<\/i> Bh\u0101radv\u0101ja, is of much service to testing the meaning; for whoso should not remember that <i>Dhamma<\/i> could not test that meaning; but if he remembers <i>Dhamma,<\/i> then he tests the meaning; therefore remembering <i>Dhamma<\/i> is of much service to testing the meaning.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But what thing, good Gotama, is of much service to remembering <i>Dhamma<\/i>?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">We are asking the honoured Gotama about a thing that is of much service to remembering <i>Dhamma<\/i>.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Hearing <i>Dhamma,<\/i> Bh\u0101radv\u0101ja, is of much service to remembering <i>Dhamma<\/i>.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whoso should not hear that <i>Dhamma<\/i> could not remember that <i>Dhamma<\/i>; but if he hears <i>Dhamma,<\/i> then he remembers <i>Dhamma<\/i>,<span class=\"f1\"><sup>[<a id=\"fn33\" href=\"#n33\">33<\/a>]<\/sup><\/span> therefore hearing <i>Dhamma<\/i> is of much service to remembering <i>Dhamma<\/i>.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But what thing, good Gotama, is of much service to hearing <a id=\"pg365\"><span class=\"f2 g\"><b>[365]<\/b><\/span><\/a> <i>Dhamma<\/i>?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">We are asking the honoured Gotama about a thing that is of much service to hearing <i>Dhamma<\/i>.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Lending ear, Bh\u0101radv\u0101ja, is of much service to hearing <i>Dhamma;<\/i> for whoso should not lend ear to it could not hear this <i>Dhamma<\/i>; but if he lends ear, then he hears <i>Dhamma<\/i>; therefore lending ear is of much service to hearing <i>Dhamma<\/i>.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But what thing, good Gotama, is of much service to lending ear?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">We are asking the honoured Gotama about a thing that is of much service to lending ear.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Drawing close, Bh\u0101radv\u0101ja, is of much service to lending ear; for whoso should not draw close to him could not lend ear to him; but if he draws close, then he lends ear; therefore drawing close is of much service to lending ear.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But what good thing, good Gotama, is of much service to drawing close?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">We are asking the honoured Gotama about a thing that is of much service to drawing close.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Approaching, Bh\u0101radv\u0101ja, is of much service to drawing close; for whoso should not approach him could not draw close to him; but if he approaches, then he draws close; therefore approaching is of much service to drawing close.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But what thing, good Gotama, is of much service to approaching?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">We are asking the honoured Gotama about a thing that is of much service to approaching.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Faith, Bh\u0101radv\u0101ja, is of much service to approaching; for should faith in him not be born, one could not approach him; but if faith is born, then he approaches; therefore faith is of much service to approaching.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;We asked the honoured Gotama about the preservation of truth;<br\/>the good Gotama explained the preservation of truth;<br\/>and we approved of it and were pleased, and so we are delighted.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">We asked the honoured Gotama about awakening to truth; the good Gotama explained &#8230; we are delighted.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">We asked the honoured Gotama about the attainment of truth &#8230;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">We asked the honoured Gotama about a thing that is of much service to the attainment of truth &#8230; we are delighted.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whatever it was that we asked the honoured Gotama, that very thing the good Gotama explained; and we approved of it and were pleased, and so we are delighted.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">For, formerly, good Gotama, we used to know (a distinction) thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;And who are these little shaveling recluses, menials, black, off-scourings of our Kinsman&#8217;s heels?<span class=\"f1\"><sup>[<a id=\"fn34\" href=\"#n34\">34<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">And who are the knowers of <a id=\"pg366\"><span class=\"f2 g\"><b>[366]<\/b><\/span><\/a> <i>Dhamma<\/i>?&#8217;<span class=\"f1\"><sup>[<a id=\"fn35\" href=\"#n35\">35<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">Indeed the good Gotama has aroused in me a recluse&#8217;s regard<span class=\"f1\"><sup>[<a id=\"fn36\" href=\"#n36\">36<\/a>]<\/sup><\/span> for recluses, a recluse&#8217;s satisfaction in recluses, a recluse&#8217;s respect for recluses.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is excellent, good Gotama, it is excellent, good Gotama; &#8230; May the revered Gotama accept me as a lay-disciple going for refuge from this day forth for as long as life lasts.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"ctr\">Discourse with Ca\u1e45k\u012b<\/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 discourse, which should be compared with the <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/dn\/idx_digha_nikaya.htm#p4\"><i>So\u1e47ada\u1e47\u1e0da Suttanta<\/i> at <i>D.<\/i> i. 111 <i>ff.,<\/i><\/a> might be called &#8220;prompted by Ca\u1e45k\u012b,&#8221; the main part being delivered not to him but to K\u0101pa\u1e6dhika.<i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/mn\/idx_majjhima_nikaya_2.htm#p51\"><i>M.<\/i> Sta. 51.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n2\" href=\"#fn2\">2<\/a>]<\/sup> <i>MA.<\/i> iii. 414: it is said that oblations were offered here to the <i>devas<\/i>.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n3\" href=\"#fn3\">3<\/a>]<\/sup> <i>Brahmadeyya.<\/i> <i>MA.<\/i> iii. 455 explains as <i>se\u1e6d\u1e6dhadeyya,<\/i> the best gift; and then says: &#8220;having raised the parasol, it was to be enjoyed as if he were a king; once given, this gift could not be taken back again.&#8221; <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/dn\/idx_digha_nikaya.htm#p3\"><i>D.<\/i> i. 87<\/a> for this description of a royal gift, and see <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/dn\/dn.03.rhyt.pts.htm#fn1\"><i>Dial.<\/i> i. 108, <i>n.<\/i> 1.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n4\" href=\"#fn4\">4<\/a>]<\/sup> As at <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/mn\/idx_majjhima_nikaya_2.htm#p82\"><i>M. <\/i>ii. 54-55,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/mn\/mn.082.horn.pts.htm#pg251\">(above, p. 251)<\/a> substituting Opas\u0101da for Thullako\u1e6d\u1e6dhita.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n5\" href=\"#fn5\">5<\/a>]<\/sup> As at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.082.pali.bd.htm#pg55\"><i>M.<\/i> ii. 55,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/mn\/mn.082.horn.pts.htm#pg251\">above, p. 251.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n6\" href=\"#fn6\">6<\/a>]<\/sup> Lit. kingdoms, <i>raja<\/i>; <i>MA.<\/i> iii. 416 instances K\u0101si and Kosala.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n7\" href=\"#fn7\">7<\/a>]<\/sup> <i>eva\u0271 kho me bho hoti,<\/i> lit. it is thus by me.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n8\" href=\"#fn8\">8<\/a>]<\/sup> <i>na arahati,<\/i> not fit.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n9\" href=\"#fn9\">9<\/a>]<\/sup> Stock. See under <i>akkhitta<\/i> (unchallenged) in <i>PTC.<\/i> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.04.pali.bd.htm#pg120\"><i>D.<\/i> i. 120<\/a> for five things that brahmans declare make a brahman.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n10\" href=\"#fn10\">10<\/a>]<\/sup> <i>brahmava\u1e47\u1e47\u012b,<\/i> with the best golden colour of the pure castes, <i>MA.<\/i> iii. 418.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n11\" href=\"#fn11\">11<\/a>]<\/sup> <i>brahmavaccas\u012b.<\/i> <i>MA.<\/i> iii. 418 says his body is like that of Mah\u0101-Brahm\u0101 \u2013 one of the marks of a Great Man (see <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/mn\/idx_majjhima_nikaya_2.htm#p91\">Sta. 91<\/a>).<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n12\" href=\"#fn12\">12<\/a>]<\/sup> <i>MA.<\/i> iii. 418 gives <i>yutta,<\/i> intent on, in explanation of the text&#8217;s <i>samann\u0101gata,<\/i> possessed of.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n13\" href=\"#fn13\">13<\/a>]<\/sup> MA. iii. 418 says that these last two attributes are synonymous.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n14\" href=\"#fn14\">14<\/a>]<\/sup> A very rich brahman, evidently also of spiritual integrity. See <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/mn\/idx_majjhima_nikaya_2.htm#p99\"><i>M.<\/i> Sta. 99.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n15\" href=\"#fn15\">15<\/a>]<\/sup> On <i>hira\u00f1\u00f1asuva\u1e47\u1e47a<\/i> see <i>B.D.<\/i> i. 28, <i>n. <\/i> 1.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n16\" href=\"#fn16\">16<\/a>]<\/sup> See <i>B.D.<\/i> i. 79, <i>n.<\/i> 6.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n17\" href=\"#fn17\">17<\/a>]<\/sup> <i>c\u0101palla.<\/i> At <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.069.pali.bd.htm#pg470\"><i>M.<\/i> i. 470,<\/a> <i>Vbh.<\/i> 351, <i>Vism.<\/i> 106 <i>c\u0101palya.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n18\" href=\"#fn18\">18<\/a>]<\/sup> <i>Kammav\u0101d\u012b kiriyav\u0101d\u012b<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n19\" href=\"#fn19\">19<\/a>]<\/sup> MA. iii. 422 says that S\u0101riputta, Moggall\u0101na, Mah\u0101kassapa and so on belong to this race. &#8216;Brahman&#8217; is therefore taken in the Buddhist sense above.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n20\" href=\"#fn20\">20<\/a>]<\/sup> <i>\u0101d\u012bnakhattiyakul\u0101.<\/i> On <i>\u0101d\u012bna <\/i> in this compound see <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/dn\/dn.04.rhyt.pts.htm#fn16\"><i>Dial.<\/i> i. 148, <i>n.<\/i> 2.<\/a> <i>Cf.<\/i> <i>\u0101d\u012bnam\u0101naso<\/i> at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/sn\/05_mv\/sn05.46.006.pali.bd.htm#pg74\"><i>S.<\/i> v. 74<\/a> and see <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/sn\/05_mv\/sn05.46.006.wood.pts.htm#fn9\"><i>K.S.<\/i> v. 61, <i>n.<\/i> 5.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n21\" href=\"#fn21\">21<\/a>]<\/sup> <i>va\u1e47\u1e47a<\/i> as at end of <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/mn\/idx_majjhima_nikaya_2.htm#p56\"><i>M.<\/i> Sta. 56.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n22\" href=\"#fn22\">22<\/a>]<\/sup> <i>kata\u0271,<\/i> in the sense of perfect, finished, and therefore master; <i>cf.<\/i> <i>kata\u0271karan\u012bya\u0271<\/i> where <i>kata\u0271<\/i> means both &#8216;ended&#8217; or &#8216;concluded&#8217; and &#8216;concluded well or properly&#8217;; thus finished (as ended) and finished (as in &#8220;a finished product&#8221;).<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n23\" href=\"#fn23\">23<\/a>]<\/sup> <i>mantapada.<\/i> <i>MA.<\/i> iii. 424 says this as well as <i>manta<\/i> means Veda. Some of the seers mentioned below have Vedic verses traditionally ascribed to them. See <i>B.D.<\/i> iv. 337.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n24\" href=\"#fn24\">24<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.076.pali.bd.htm#pg520\"><i>M.<\/i> i. 520.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n25\" href=\"#fn25\">25<\/a>]<\/sup> Down to the name Bhagu <i>cf.<\/i> <i>Vin.<\/i> i. 245; <i>D.<\/i> i. <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.03.pali.bd.htm#pg104\">104,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.13.pali.bd.htm#pg238\">238,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.13.pali.bd.htm#pg242\">242;<\/a> <i>A.<\/i> iii. <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/an\/05_fives\/an05.192.pali.bd.htm#pg224\">224,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/an\/05_fives\/an05.192.pali.bd.htm#pg229\">229;<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.099.pali.bd.htm#pg200\"><i>M.<\/i> ii. 200.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n26\" href=\"#fn26\">26<\/a>]<\/sup> See <a href=\"#n23\">note 23.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n27\" href=\"#fn27\">27<\/a>]<\/sup> As at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.099.pali.bd.htm#pg200\"><i>M.<\/i> ii. 200,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.19.pali.bd.htm#pg239\"><i>D.<\/i> i. 239.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n28\" href=\"#fn28\">28<\/a>]<\/sup> <i>Parir\u016bp\u0101santi,<\/i> to pay homage, usually with the acc.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n29\" href=\"#fn29\">29<\/a>]<\/sup> <i>MA.<\/i> iii. 426 says a maturing that has been and that has not (yet) been.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n30\" href=\"#fn30\">30<\/a>]<\/sup> On the five also see <i>S.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/sn\/02_nv\/idx_12_nidanasamyutta.htm#p68\">ii. 115,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/sn\/04_salv\/idx_35_salayatanasamyutta.htm#p152\">iv. 138.<\/a> <i>Cf.<\/i> <i>A.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/an\/03_threes\/an03.065.pali.bd.htm#pg190\">i. 190,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/an\/03_threes\/an03.065.pali.bd.htm#pg191\">ii. 191.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n31\" href=\"#fn31\">31<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/an\/03_threes\/an03.065.pali.bd.htm#pg190\"><i>A.<\/i> i. 190 <i>f.<\/i><\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n32\" href=\"#fn32\">32<\/a>]<\/sup> The text reads <i>saddh\u0101j\u0101to upasa\u0271kamanto payir\u016bp\u0101sati<\/i>. But to agree with the manner of the wording in the rest of the passage, I think <i>upasa\u0271kamanti<\/i> should be inserted after <i>saddh\u0101j\u0101to<\/i> as at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.070.pali.bd.htm#pg480\"><i>M.<\/i> i. 480.<\/a> Otherwise these two passages are similar.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n33\" href=\"#fn33\">33<\/a>]<\/sup> Text reads: <i>yasm\u0101 ca kho dhamma\u0271 dh\u0101reti,<\/i> instead of, as would seem more correct, <i>yasm\u0101 ca kho dhamma\u0271 su\u1e47\u0101ti tasm\u0101 dhamma\u0271 dh\u0101reti.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n34\" href=\"#fn34\">34<\/a>]<\/sup> As at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.050.pali.bd.htm#pg334\"><i>M.<\/i> i. 334;<\/a> see <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/mn\/mn.050.horn.pts.htm#pg397\"><i>M.L.S.<\/i> i. 397.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n35\" href=\"#fn35\">35<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.070.pali.bd.htm#pg480\"><i>M.<\/i> i. 480.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n36\" href=\"#fn36\">36<\/a>]<\/sup> <i>pema,<\/i> liking, affection.<\/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.095.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-fa165e1 elementor-section-full_width elementor-section-content-space-between elementor-section-height-default elementor-section-height-default\" data-id=\"fa165e1\" 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-1614a63\" data-id=\"1614a63\" 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-bcf298a elementor-widget elementor-widget-text-editor\" data-id=\"bcf298a\" 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\u0101yaII. Majjhima-Pa\u1e47\u1e47\u0101sa5. Br\u0101hma\u1e47a Vagga The Middle Length SayingsII. The Middle Fifty Discourses5. The Division on Brahmans Sutta\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-35871","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\/35871","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=35871"}],"version-history":[{"count":5,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35871\/revisions"}],"predecessor-version":[{"id":38388,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35871\/revisions\/38388"}],"wp:attachment":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/media?parent=35871"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/categories?post=35871"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/tags?post=35871"},{"taxonomy":"td_series","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/td_series?post=35871"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}