{"id":35881,"date":"2022-08-22T07:47:57","date_gmt":"2022-08-22T00:47:57","guid":{"rendered":"https:\/\/tamhoc.org\/2022\/08\/22\/sutta-105\/"},"modified":"2022-08-28T22:11:03","modified_gmt":"2022-08-28T15:11:03","slug":"kinh-trung-bo-eng-105-kinh-thien-tinh-sunakkhatta-sutta","status":"publish","type":"post","link":"https:\/\/tamhoc.org\/trang-chu\/2022\/08\/22\/kinh-trung-bo-eng-105-kinh-thien-tinh-sunakkhatta-sutta\/","title":{"rendered":"Kinh Trung B\u1ed9 ENG  105 Kinh Thi\u1ec7n Tinh (Sunakkhatta sutta)"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-post\" data-elementor-id=\"35881\" class=\"elementor elementor-35881\">\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-79680827 elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"79680827\" 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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-b0faa4c\" data-id=\"b0faa4c\" 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-a4e65e3 elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"a4e65e3\" 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-b32f9e7\" data-id=\"b32f9e7\" 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-8187f72 elementor-widget elementor-widget-text-editor\" data-id=\"8187f72\" 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-ef91ff0 elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"ef91ff0\" 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-abf8a35\" data-id=\"abf8a35\" 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-bf949bf elementor-widget elementor-widget-text-editor\" data-id=\"bf949bf\" 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=\"31358\" class=\"elementor elementor-31358\">\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-c2e60b5 elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"c2e60b5\" 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-12f70526\" data-id=\"12f70526\" 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-6cf74c9a elementor-widget elementor-widget-toggle\" data-id=\"6cf74c9a\" 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-1821\" class=\"elementor-tab-title\" data-tab=\"1\" role=\"tab\" aria-controls=\"elementor-tab-content-1821\" 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 105.Kinh Thi\u1ec7n Tinh (Sunakkhatta sutta)<\/a>\n\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<div id=\"elementor-tab-content-1821\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"1\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-1821\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-thien-tinh\/\">105.Kinh Thi\u1ec7n Tinh (Sunakkhatta sutta)<\/a><\/li><li>\u00a0<\/li><li class=\"entry-title\"><a href=\"https:\/\/tamhoc.org\/2022\/08\/22\/kinh-trung-bo-eng-105-kinh-thien-tinh-sunakkhatta-sutta\/\" rel=\"bookmark\">Kinh Trung B\u1ed9 ENG 105 Kinh Thi\u1ec7n Tinh (Sunakkhatta sutta)<\/a><\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/22\/mn-105-sunakkhatta-sutta%e1%b9%83\/\" rel=\"bookmark\">MN 105: Sunakkhatta 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-1822\" class=\"elementor-tab-title\" data-tab=\"2\" role=\"tab\" aria-controls=\"elementor-tab-content-1822\" 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-1822\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"2\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-1822\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-thien-tinh\/#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-105-thien-tinh\/\" rel=\"bookmark\">To\u00e1t Y\u1ebfu trung b\u1ed9 105 : Thi\u1ec7n Tinh<\/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 105.Kinh Thi\\u1ec7n Tinh (Sunakkhatta sutta)\",\"acceptedAnswer\":{\"@type\":\"Answer\",\"text\":\"<ul><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/21\\\/kinh-thien-tinh\\\/\\\">105.Kinh Thi\\u1ec7n Tinh (Sunakkhatta sutta)<\\\/a><\\\/li><li>\\u00a0<\\\/li><li class=\\\"entry-title\\\"><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/22\\\/kinh-trung-bo-eng-105-kinh-thien-tinh-sunakkhatta-sutta\\\/\\\" rel=\\\"bookmark\\\">Kinh Trung B\\u1ed9 ENG 105 Kinh Thi\\u1ec7n Tinh (Sunakkhatta sutta)<\\\/a><\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/22\\\/mn-105-sunakkhatta-sutta%e1%b9%83\\\/\\\" rel=\\\"bookmark\\\">MN 105: Sunakkhatta 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-thien-tinh\\\/#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-105-thien-tinh\\\/\\\" rel=\\\"bookmark\\\">To\\u00e1t Y\\u1ebfu trung b\\u1ed9 105 : Thi\\u1ec7n Tinh<\\\/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-fd2079d\" data-id=\"fd2079d\" 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-4b9de51b elementor-widget elementor-widget-text-editor\" data-id=\"4b9de51b\" 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\/>III. Upari Pa\u1e47\u1e47\u0101sa<br\/>1. Devadaha Vagga<\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\">The Middle Length Sayings<br\/>III. The Final Fifty Discourses<br\/>1. The Devadaha 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_3.htm#p105\">Sutta 105<\/a><\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\">Sunakkhatta 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=\"pg37\"><span class=\"f2 g\"><b>[37]<\/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.105.pali.bd.htm#p1\">1<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/chlm\/mn\/mn.105.chlm.sbb.htm#p1\">chlm<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/ati\/mn\/mn.105.than.ati.htm#p1\">than<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/mnl\/mn\/mn.105.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#vesali\">Ves\u0101l\u012b<\/a><br\/>in the Great Grove in the hall of the Gabled House.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Now at that time a number of monks declared<br\/>in the Lord&#8217;s presence<br\/>that they had profound knowledge,<br\/>saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;We comprehend that destroyed is birth,<br\/>brought to a close the Brahma-faring,<br\/>done is <a id=\"pg38\"><span class=\"f2 g\"><b>[38]<\/b><\/span><\/a>  what was to be done,<br\/>there is no more of being such or so.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sunakkhatta the son of a Licchavi<span class=\"f1\"><sup>[<a id=\"fn1\" href=\"#n1\">1<\/a>]<\/sup><\/span> heard<br\/>that a number of monks declared<br\/>in the Lord&#8217;s presence<br\/>that they had profound knowledge,<br\/>saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;We comprehend that destroyed is birth,<br\/>brought to a close the Brahma-faring,<br\/>done is what was to be done,<br\/>there is no more of being such or so.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then Sunakkhatta the son of a Licchavi approached the Lord;<br\/>having approached<br\/>and greeted the Lord,<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\/>Sunakkhatta the son of a Licchavi spoke thus to the Lord:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;I have heard, revered sir,<br\/>that a number of monks declared<br\/>in the Lord&#8217;s presence<br\/>that they had profound knowledge,<br\/>saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;We comprehend that destroyed is birth,<br\/>brought to a close the Brahma-faring,<br\/>done is what was to be done,<br\/>there is no more of being such or so.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Revered sir, did those monks<br\/>who declared in the Lord&#8217;s presence<br\/>that they had profound knowledge, saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;We comprehend that destroyed is birth,<br\/>brought to a close the Brahma-faring,<br\/>done is what was to be done,<br\/>there is no more of being such or so&#8217; &#8211;<br\/>did they declare properly<br\/>that they had profound knowledge,<br\/>or were there perhaps some monks there<br\/>who, out of over-conceit,<span class=\"f1\"><sup>[<a id=\"fn2\" href=\"#n2\">2<\/a>]<\/sup><\/span> declared that they had profound knowledge?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Sunakkhatta, among the monks<br\/>who in my presence<br\/>declared that they had profound knowledge,<br\/>saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;We comprehend that destroyed is birth,<br\/>brought to a close the Brahma-faring,<br\/>done is what was to be done,<br\/>there is no more of being such or so,&#8217;<br\/>there were some monks there<br\/>who declared properly<br\/>that they had profound knowledge,<br\/>but there were also some monks there<br\/>who, out of over-conceit,<br\/>declared that they had profound knowledge.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, Sunakkhatta,<br\/>those monks who declared properly<br\/>that they had profound knowledge,<br\/>for them it is so.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But as to those monks, Sunakkhatta,<br\/>who, out of over-conceit,<br\/>declared that they had profound knowledge,<br\/>it occurs to the Tath\u0101gata:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I should teach these <i>Dhamma<\/i>.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And so it is in this case, Sunakkhatta,<br\/>that it occurs to the Tath\u0101\u0101gata:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I should teach these <i>Dhamma<\/i>.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But there are moreover<br\/>some foolish persons here<br\/>who, having constructed a question,<br\/>approach the Tath\u0101\u0101gata<br\/>and ask (him).<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In this case, Sunakkhatta,<br\/>this too occurs to the Tath\u0101gata:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I should teach these <i>Dhamma<\/i>,&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">and it does not occur to him (to think) otherwise.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is the right time for this, Lord,<br\/>it is the right time for this, Well-farer.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The monks, having heard from the Lord whatever <i>Dhamma<\/i><br\/>the Lord may teach,<br\/>will remember it.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Well then, Sunakkhatta, listen,<br\/>attend carefully<br\/>and I will speak.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Yes, revered sir,&#8221;<br\/>Sunakkhatta the son of a Licchavi answered the Lord in assent.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The Lord spoke thus: <a id=\"pg39\"><span class=\"f2 g\"><b>[39]<\/b><\/span><\/a><\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;These five, Sunakkhatta, are the strands of sense-pleasure.<span class=\"f1\"><sup>[<a id=\"fn3\" href=\"#n3\">3<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">What five?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Material shapes cognisable by the eye,<br\/>agreeable,<br\/>pleasant,<br\/>liked,<br\/>enticing,<br\/>connected with sensual pleasures,<br\/>alluring.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sounds cognisable by the ear,<br\/>agreeable,<br\/>pleasant,<br\/>liked,<br\/>enticing,<br\/>connected with sensual pleasures,<br\/>alluring.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Smells cognisable by the nose,<br\/>agreeable,<br\/>pleasant,<br\/>liked,<br\/>enticing,<br\/>connected with sensual pleasures,<br\/>alluring.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Tastes cognisable by the tongue,<br\/>agreeable,<br\/>pleasant,<br\/>liked,<br\/>enticing,<br\/>connected with sensual pleasures,<br\/>alluring.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Touches cognisable by the body,<br\/>agreeable,<br\/>pleasant,<br\/>liked,<br\/>enticing,<br\/>connected with sensual pleasures,<br\/>alluring.<\/p>\n\n\t\t\t\t\t<p class=\"f4\"> These, \u0100nanda, are the five strands of sense-pleasures.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But this situation exists, Sunakkhatta,<br\/>when some individual here<br\/>may be set on the material things of the world,<span class=\"f1\"><sup>[<a id=\"fn4\" href=\"#n4\">4<\/a>]<\/sup><\/span><br\/>and the talk of the individual<br\/>who is set on the material things of the world<br\/>follows a pattern<br\/>in accordance with which he reflects and ponders,<br\/>and he associates with that man<br\/>under whom he finds felicity;<br\/>but when there is talk<span class=\"f1\"><sup>[<a id=\"fn5\" href=\"#n5\">5<\/a>]<\/sup><\/span> connected with imperturbability<br\/>he does not listen,<br\/>does not lend ear,<br\/>does not arouse his mind to profound knowledge,<span class=\"f1\"><sup>[<a id=\"fn6\" href=\"#n6\">6<\/a>]<\/sup><\/span><br\/>and he does not associate with that man<br\/>under whom he does not find felicity.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sunakkhatta, it is like a man<br\/>who may have been absent a long time<br\/>from his own village or market town<br\/>and may see a man recently come from that village or market town;<br\/>he would ask him about the safety of that village or market town<br\/>and about the plentifulness of the food and absence of sickness;<br\/>that man might speak to him about the safety of that village or market town<br\/>and about the plentifulness of the food and absence of sickness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What do you think about this, Sunakkhatta?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Would not that man listen,<br\/>lend ear,<br\/>arouse his mind to profound knowledge,<br\/>and would he not associate with that man<br\/>under whom he found felicity?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Yes, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Even so, Sunakkhatta, the situation exists<br\/>when some individual here may be set on the material things of the world,<br\/>and the talk of the individual<br\/>who is set on the material things of the world<br\/>follows a pattern<br\/>in accordance with which he reflects and ponders,<br\/>and he associates with that man<br\/>under whom he finds felicity;<br\/>but when there is talk connected with imperturbability<br\/>he does not listen,<br\/>does not lend ear,<br\/>does not arouse his mind to profound knowledge,<br\/>and he does not associate with that man<br\/>under whom he does not find felicity.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He should be spoken of as an individual who is set on the material things of the world.<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pg40\"><span class=\"f2 g\"><b>[40]<\/b><\/span><\/a> But this situation exists, Sunakkhatta,<br\/>when some individual here<br\/>may be set on imperturbability,<br\/>and the talk of the individual, Sunakkhatta,<br\/>who is set on imperturbability<br\/>follows a pattern<br\/>in accordance with which he reflects and ponders,<br\/>and he associates with that man<br\/>under whom he finds felicity;<br\/>but when there is talk connected with the material things of the world<br\/>he does not listen,<br\/>does not lend ear,<br\/>does not arouse his mind to profound knowledge,<br\/>and he does not associate with that man<br\/>under whom he does not find felicity.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sunakkhatta, as a sere leaf,<br\/>loosened from its stalk,<br\/>cannot become green again,<span class=\"f1\"><sup>[<a id=\"fn7\" href=\"#n7\">7<\/a>]<\/sup><\/span><br\/>even so, Sunakkhatta,<br\/>when the fetter of the material things of the world<br\/>is loosened by that individual<br\/>who is set on imperturbability<br\/>he should be spoken of<br\/>as an individual who is set on imperturbability<br\/>for he is released from the material things of the world.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But this situation exists, Sunakkhatta,<br\/>when some individual here<br\/>may be set on no-thing,<br\/>and the talk of the individual, Sunakkhatta,<br\/>who is set on the plane of no-thing<br\/>follows a pattern<br\/>in accordance with which he reflects and ponders,<br\/>and he associates with that man<br\/>under whom he finds felicity;<br\/>but when there is talk connected with imperturbability<br\/>he does not listen,<br\/>does not lend ear,<br\/>does not arouse his mind to profound knowledge,<br\/>and he does not associate with that man<br\/>under whom he does not find felicity.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sunakkhatta, as a rock<br\/>that is broken in two<br\/>cannot become whole again,<span class=\"f1\"><sup>[<a id=\"fn8\" href=\"#n8\">8<\/a>]<\/sup><\/span><br\/>even so, Sunakkhatta, when the fetter of imperturbability<br\/>is broken by that individual<br\/>who is set on the plane of no-thing,<br\/>he should be spoken of<br\/>as an individual who is set on the plane of no-thing<br\/>for he is released from the fetter of imperturbability.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But this situation exists, Sunakkhatta,<br\/>when some individual here<br\/>may be set on the plane of neither-perception-nor-non-perception,<br\/>and the talk of the individual, Sunakkhatta,<br\/>who is set on the plane of neither-perception-nor-non-perception<br\/>follows a pattern<br\/>in accordance with which he reflects and ponders,<br\/>and he associates with that man<br\/>under whom he finds felicity;<br\/>but when there is talk connected with the plane of no-thing<br\/>he does not listen,<br\/>does not lend ear,<br\/>does not arouse his mind to profound knowledge,<br\/>and he does not associate with that man<br\/>under whom he does not find felicity.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is like a man, Sunakkhatta,<br\/>who after eating a meal of dainties<br\/>might throw away (the remains).<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What do you think about this, Sunakkhatta?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Would that man have any further desire for that meal?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pg41\"><span class=\"f2 g\"><b>[41]<\/b><\/span><\/a> &#8220;No, revered sir.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What is the reason for this?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">That meal, revered sir, is considered to be objectionable.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Even so Sunakkhatta,<br\/>when that fetter of the plane of no-thing<br\/>is laid aside by the individual<br\/>who is set on the plane of neither-perception-nor-non-perception,<br\/>he should be spoken of<br\/>as an individual who is set on the plane of neither-perception-nor-non-perception<br\/>for he is released from the fetter<br\/>of the plane of no-thing.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But this situation exists, Sunakkhatta,<br\/>when some individual here<br\/>may be set on perfect nibb\u0101na,<span class=\"f1\"><sup>[<a id=\"fn9\" href=\"#n9\">9<\/a>]<\/sup><\/span><br\/>and the talk of the individual, Sunakkhatta,<br\/>who is set on perfect nibb\u0101na<br\/>follows a pattern<br\/>in accordance with which he reflects and ponders;<br\/>and he associates with that man<br\/>under whom he finds felicity;<br\/>but when there is talk connected with the plane of neithcr-perception-nor-non-perception<br\/>he does not listen,<br\/>does not lend ear,<br\/>does not arouse his mind to profound knowledge,<br\/>and he does not associate with that man<br\/>under whom he does not find felicity.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sunakkhatta, as a palm-tree<br\/>whose crown has been cut off<br\/>cannot grow again,<br\/>even so, Sunakkhatta,<br\/>when the plane of neithcr-perception-nor-non-perception<br\/>is cut off for an individual who is set on perfect nibb\u0101na,<br\/>cut off at the root,<br\/>made like a palm-tree<br\/>that, eradicated, is not liable to rise up again in the future,<br\/>he should be spoken of as an individual<br\/>who is set on perfect nibb\u0101na for he is released from the fetter<br\/>of the plane of neither-perception-nor-non-perception.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But this situation exists, Sunakkhatta,<br\/>when it occurs to some monk here that:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Craving has been called a dart<span class=\"f1\"><sup>[<a id=\"fn10\" href=\"#n10\">10<\/a>]<\/sup><\/span> by the Recluse<span class=\"f1\"><sup>[<a id=\"fn11\" href=\"#n11\">11<\/a>]<\/sup><\/span><br\/>the virus of ignorance<br\/>wracks (a man) with desire,<br\/>attachment<br\/>and ill will.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The dart of craving<br\/>has been got rid of by me,<br\/>drained off is the virus of ignorance,<br\/>I am set on perfect nibb\u0101na&#8217; &#8211;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">he may be thus proud of his existing goal.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He may give himself up<br\/>to such things as are deleterious<br\/>to one who is set on perfect nibb\u0101na:<br\/>he may give himself up to deleterious vision of material shapes through the eye,<br\/>he may give himself up to deleterious sounds through the ear<br\/>he may give himself up to deleterious smells through the nose<br\/>he may give himself up to deleterious tastes through the tongue<br\/>he may give himself up to deleterious touches through the body<br\/>he may give himself up <a id=\"pg42\"><span class=\"f2 g\"><b>[42]<\/b><\/span><\/a> to deleterious mental states through the mind.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">While he is given up to deleterious vision of material shapes through the eye,<br\/>while he is given up to deleterious sounds through the ear<br\/>while he is given up to deleterious smells through the nose<br\/>while he is given up to deleterious tastes through the tongue<br\/>while he is given up to deleterious touches through the body<br\/>while he is given up to deleterious mental states through the mind,<br\/>attachment may assail his thought;<br\/>with his thought assailed by attachment<br\/>he may come to death<br\/>or to pain like unto death.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is as if, Sunakkhatta,<br\/>a man were pierced by an arrow<span class=\"f1\"><sup>[<a id=\"fn12\" href=\"#n12\">12<\/a>]<\/sup><\/span> that was thickly smeared with poison;<br\/>his friends and acquaintances,<br\/>kith and kin,<br\/>might procure a physician and surgeon;<br\/>that physician and surgeon<br\/>might cut round the opening of his wound with a knife;<br\/>having cut round the opening of the wound with the knife,<br\/>he might probe for the arrow with a (surgeon&#8217;s) probe;<br\/>having probed for the arrow with the (surgeon&#8217;s) probe,<br\/>he might extract the arrow,<br\/>he might drain off the virus<br\/>leaving some behind<br\/>but thinking none remained,<br\/>and he might speak thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;My good man,<br\/>the arrow has been extracted from you,<br\/>the virus drained off<br\/>so that none is left,<br\/>there is no<span class=\"f1\"><sup>[<a id=\"fn13\" href=\"#n13\">13<\/a>]<\/sup><\/span> danger for you,<br\/>but you should eat only beneficial foods<br\/>and take care<br\/>lest, eating deleterious foods,<br\/>your wound discharges.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And from time to time<br\/>you should bathe the wound,<br\/>from time to time<br\/>you should anoint the opening of the wound,<br\/>but take care<br\/>lest, bathing the wound from time to time,<br\/>anointing the opening of the wound from time to time,<br\/>the old blood cakes on the wound.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And take care<br\/>if you are anxious to go out<br\/>into the wind and the heat of the sun,<br\/>for unless you are careful<br\/>when you go out into the wind and the heat of the sun,<br\/>dust and dirt<span class=\"f1\"><sup>[<a id=\"fn14\" href=\"#n14\">14<\/a>]<\/sup><\/span><br\/>may assail the opening of the wound.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But if you, my good man,<br\/>take care of the wound,<br\/>the wound will heal.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It may occur to him:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;The arrow has been extracted,<br\/>the virus drained off so that none remains,<br\/>and there is no danger for me,&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">and so he may eat only deleterious foods,<br\/>and while doing so his wound may discharge;<br\/>and he may not bathe the wound from time to time<br\/>nor anoint the opening of the wound from time to time;<br\/>not bathing the wound from time to time<br\/>nor anointing the opening of the wound from time to time,<br\/>the old blood may cake on the opening of the wound;<br\/>and if he is anxious to go out<br\/>into the wind and the heat of the sun,<br\/>dust and dirt may assail the opening of the wound;<br\/>and if he should not take care of the opening of the wound<br\/>the wound does not heal.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Both because he does precisely the deleterious things <a id=\"pg43\"><span class=\"f2 g\"><b>[43]<\/b><\/span><\/a><br\/>and because,<br\/>although when the noisome virus was drained off<br\/>some remained,<br\/>the wound may increase in size.<span class=\"f1\"><sup>[<a id=\"fn15\" href=\"#n15\">15<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">With the wound increased in size<br\/>he may come to death<br\/>or to pain like unto death &#8211;<br\/>even so, Sunakkhatta, the situation exists<br\/>when it might occur to some monk here that<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Craving has been called a dart by the Recluse;<br\/>the virus of ignorance wracks (a man) with desire,<br\/>attachment<br\/>and ill-will.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">That dart of craving has been got rid of by me,<br\/>drained off is the virus of ignorance,<br\/>I am set on perfect nibb\u0101na&#8217; &#8211;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">he may be thus proud of his existing goal.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He may give himself up<br\/>to such things as are deleterious<br\/>to one who is set on perfect nibb\u0101na:<br\/>he may give himself up to deleterious vision of material shapes through the eye,<br\/>he may give himself up to deleterious sounds through the ear<br\/>he may give himself up to deleterious smells through the nose<br\/>he may give himself up to deleterious tastes through the tongue<br\/>he may give himself up to deleterious touches through the body<br\/>he may give himself up to deleterious mental states through the mind.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">While he is given up to deleterious vision of material shapes through the eye,<br\/>while he is given up to deleterious sounds through the ear<br\/>while he is given up to deleterious smells through the nose<br\/>while he is given up to deleterious tastes through the tongue<br\/>while he is given up to deleterious touches through the body<br\/>while he is given up to deleterious mental states through the mind,<br\/>attachment may assail his thought;<br\/>with his thought assailed by attachment<br\/>he may come to death<br\/>or to pain like unto death.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">For this, Sunakkhatta, is death in the discipline for an ariyan:<br\/>when, disavowing the training,<br\/>he returns to the secular life;<br\/>and this, Sunakkhatta, is pain like unto death:<br\/>when he falls into a grievous<span class=\"f1\"><sup>[<a id=\"fn16\" href=\"#n16\">16<\/a>]<\/sup><\/span> offence.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But this situation exists, Sunakkhatta,<br\/>when it may occur to some monk here:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Craving has been called a dart by the Recluse;<br\/>the virus of ignorance wracks (a man) with desire,<br\/>attachment<br\/>and ill-will.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">That dart of craving has been got rid of by me,<br\/>drained off is the virus of ignorance,<br\/>I am set on perfect nibb\u0101na&#8217; &#8211;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Precisely because lie is set on perfect nibb\u0101na<br\/>he may not give himself up to those things<br\/>which are deleterious to one set on perfect nibb\u0101na:<br\/>he may not give himself up to deleterious vision of material shapes through the eye,<br\/>he may not give himself up to deleterious sounds through the ear<br\/>he may not give himself up to deleterious smells through the nose<br\/>he may not give himself up to deleterious tastes through the tongue<br\/>he may not give himself up to deleterious touches through the body<br\/>he may not give himself up to deleterious mental states through the mind.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Attachment may not assail the thought<br\/>of one not given up to deleterious vision of material shapes through the eye\n\t\t\t\t\tof one not given up to deleterious sounds through the ear<br\/>of one not given up to deleterious smells through the nose<br\/>of one not given up to deleterious tastes through the tongue<br\/>of one not given up to deleterious touches through the body<br\/>of one not given up to deleterious mental states through the mind;<br\/>while his thought is not assailed by attachment,<br\/>he may not come to death<br\/>or to pain like unto death.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is as if Sunakkhatta,<br\/>a man were pierced by an arrow<br\/>that was thickly smeared with poison;<br\/>his friends and acquaintances,<br\/>his kith a\u0271d kin<br\/>might procure a physician and surgeon;<br\/>that physician and surgeon<br\/>might cut round the opening of his wound with a knife;<br\/>having cut round the opening of the wound with the knife,<br\/>he might probe for the arrow with a (surgeon&#8217;s) probe;<br\/>having probed for the arrow with the (surgeon&#8217;s) probe,<br\/>he might extract the arrow,<br\/>he might drain off the virus<br\/>with none remaining,<br\/>and he might speak thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;My good man,<br\/>the arrow has been extracted from you,<br\/>the virus drained off<br\/>so that none is left,<br\/>there is no danger for you,<br\/>but you should eat only beneficial foods<br\/>and take care<br\/>lest, eating deleterious foods,<br\/>your wound discharges.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And from time to time<br\/>you should bathe the wound,<br\/>from time to time<br\/>you should anoint the opening of the wound,<br\/>but take care<br\/>lest, bathing the wound from time to time,<br\/>anointing the opening of the wound from time to time,<br\/>the old blood cakes on the wound.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And take care<br\/>if you are anxious to go out<br\/>into the wind and the heat of the sun,<br\/>for unless you are careful<br\/>when you go out into the wind and the heat of the sun,<br\/>dust and dirt<br\/>may assail the opening of the wound.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But if you, my good man,<br\/>take care of the wound,<br\/>the wound will heal.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It may occur to him:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The arrow has been extracted,<br\/>the virus drained off<br\/>so that none remains,<br\/>and there is no danger for me,&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">but he may eat only beneficial foods,<br\/>and while doing so<br\/>his wound may not discharge;<br\/>and he may bathe the wound from time to time<br\/>and anoint the opening of the wound from time <a id=\"pg44\"><span class=\"f2 g\"><b>[44]<\/b><\/span><\/a> to time;<br\/>since he bathes the wound from time to time<br\/>and anoints the opening of the wound from time to time,<br\/>the old blood will not cake on the opening of the wound;<br\/>and if he is not anxious to go out into the wind and the heat of the sun,<br\/>dust and dirt will not assail the opening of the wound;<br\/>and if he should take care of the opening of the wound,<br\/>the wound heals.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Both because he does only the beneficial things<br\/>and because the noisome virus is drained off with none remaining,<br\/>the wound will close up;<br\/>when the wound is closed by the skin<br\/>he will not come to death<br\/>or to pain like unto death &#8211;<br\/>even so, Sunakkhatta, the situation exists<br\/>when it might occur to some monk here:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Craving has been called a dart by the Recluse;<br\/>the virus of ignorance wracks (a man) with desire,<br\/>attachment<br\/>and ill-will.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">That dart of craving has been got rid of by me,<br\/>drained off is the virus of ignorance,<br\/>I am set on perfect nibb\u0101na&#8217; &#8211;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Precisely because lie is set on perfect nibb\u0101na<br\/>he may not give himself up to those things<br\/>which are deleterious to one set on perfect nibb\u0101na:<br\/>he may not give himself up to deleterious vision of material shapes through the eye,<br\/>he may not give himself up to deleterious sounds through the ear<br\/>he may not give himself up to deleterious smells through the nose<br\/>he may not give himself up to deleterious tastes through the tongue<br\/>he may not give himself up to deleterious touches through the body<br\/>he may not give himself up to deleterious mental states through the mind.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Attachment may not assail the thought<br\/>of one not given up to deleterious vision of material shapes through the eye\n\t\t\t\t\tof one not given up to deleterious sounds through the ear<br\/>of one not given up to deleterious smells through the nose<br\/>of one not given up to deleterious tastes through the tongue<br\/>of one not given up to deleterious touches through the body<br\/>of one not given up to deleterious mental states through the mind;<br\/>while his thought is not assailed by attachment,<br\/>he may not come to death<br\/>or to pain like unto death.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">I have made this simile, Sunakkhatta,<br\/>for the sake of clarifying the meaning.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Just this is the meaning here:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;The wound,&#8217; Sunakkhatta,<br\/>is a synonym for the six inner (sense-) fields.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;The virus,&#8217; Sunakkhatta,<br\/>is a synonym for ignorance.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;The arrow,&#8217; Sunakkhatta,<br\/>is a synonym for craving.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;The (surgeon&#8217;s) probe,&#8217; Sunakkhatta,<br\/>is a synonym for mindfulness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;The knife&#8217; Sunakkhatta,<br\/>is a synonym for the ariyan wisdom.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;The physician and surgeon,&#8217; Sunakkhatta,<br\/>is a synonym for the Tath\u0101\u0101gata,<br\/>perfected one,<br\/>fully Self-Awakened One.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Indeed, Sunakkhatta,<br\/>a monk who restrains himself<br\/>among the six fields of (sensory) impingement,<br\/>thinking:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Clinging is the root of anguish,&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">and having understood it so,<br\/>is without clinging,<br\/>freed by the destruction of clinging.<span class=\"f1\"><sup>[<a id=\"fn17\" href=\"#n17\">17<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">That he should focus his body on clinging<br\/>or devote his thought to it,<br\/>this situation does not exist.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is as if, Sunakkhatta,<br\/>there were a bronze goblet,<br\/>fair and <a id=\"pg45\"><span class=\"f2 g\"><b>[45]<\/b><\/span><\/a> fragrant,<br\/>but charged with poison;<br\/>then a man might come along,<br\/>anxious to live,<br\/>anxious not to die,<br\/>anxious for happiness,<br\/>recoiling from pain.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What do you think about this, Sunakkhatta?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Would that man drink out of this bronze goblet if he knew:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Having drunk from this,<br\/>I will come to death<br\/>or to pain like unto death&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Even so, Sunakkhatta,<br\/>that monk who restrains himself<br\/>among the six fields of (sensory) impingement,<br\/>thinking:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Clinging is the root of anguish,&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">having understood it so<br\/>is without clinging,<br\/>freed by the destruction of clinging.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">That he should focus his body on clinging<br\/>or devote his thought to it &#8211;<br\/>this situation does not exist.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Sunakkhatta, it is like a deadly poisonous snake;<br\/>and a man might come along<br\/>anxious to live,<span class=\"f1\"><sup>[<a id=\"fn18\" href=\"#n18\">18<\/a>]<\/sup><\/span><br\/>anxious not to die,<br\/>anxious for happiness,<br\/>recoiling from pain.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What do you think about this, Sunakkhatta?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Would that man proffer<span class=\"f1\"><sup>[<a id=\"fn19\" href=\"#n19\">19<\/a>]<\/sup><\/span> his hand or toe<span class=\"f1\"><sup>[<a id=\"fn20\" href=\"#n20\">20<\/a>]<\/sup><\/span><br\/>to that deadly poisonous snake<br\/>if he knew:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;If I am bitten by this,<br\/>I will come to death<br\/>or pain like unto death&#8217;?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Even so, Sunakkhatta,<br\/>that monk who restrains himself<br\/>among the six fields of (sensory) impingement,<br\/>thinking:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Clinging is the root of anguish,&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">having understood it so<br\/>is without clinging,<br\/>freed by the destruction of clinging.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">That he should focus his body on clinging<br\/>or devote his thought to it &#8211;<br\/>this situation does not exist.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus spoke the Lord.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Delighted, Sunakkhatta the son of a Licchavi rejoiced in what the Lord had said.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Discourse to Sunakkhatta:<br\/>The Fifth<\/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> See <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/mn\/idx_majjhima_nikaya_1.htm#p12\"><i>M.<\/i> Sta. 12.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n2\" href=\"#fn2\">2<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/an\/idx_10_dasakanipata.htm#p55\"><i>A.<\/i> v.\t102 <i>ff.<\/i><\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n3\" href=\"#fn3\">3<\/a>]<\/sup> As at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.013.pali.bd.htm#pg85\"><i>M.<\/i> i. 85,<\/a> etc.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n4\" href=\"#fn4\">4<\/a>]<\/sup> <i>lokt\u0101misa;<\/i> <i>cf.<\/i> <i>M.<\/i> i. <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/mn\/idx_majjhima_nikaya_1.htm#p3\">12,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.025.pali.bd.htm#pg155\">155 <i>f.<\/i><\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n5\" href=\"#fn5\">5<\/a>]<\/sup> <i>kath\u0101ya kacch\u0101man\u0101ya,<\/i> lit. when talk is being talked. <i>Kaccham\u0101na,<\/i> pass. pres. part, of <i>katheti,<\/i> also at <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/an\/idx_05_pancakanipata.htm#p157\"><i>A.<\/i> iii. 181.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n6\" href=\"#fn6\">6<\/a>]<\/sup> <i>Cf.<\/i> <i>Vin.<\/i> i. 10; <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.12.pali.bd.htm#pg230\"><i>D.<\/i> i. 230-231.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n7\" href=\"#fn7\">7<\/a>]<\/sup> <i>Cf.<\/i> <i>Vin.<\/i> i. 96, iii. 47.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n8\" href=\"#fn8\">8<\/a>]<\/sup> <i>Cf.<\/i> <i>Vin.<\/i> i. 97.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n9\" href=\"#fn9\">9<\/a>]<\/sup> samm\u0101-nibb\u0101na, an unusual expression on which <i>MA.<\/i> iv. on the above passage makes no comment. It is by no means a foregone conclusion that the individual who is intent on it will win it, see below. It is possibly comparable to the final meditative stage: that where perceiving and feeling are stopped.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n10\" href=\"#fn10\">10<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/sn\/01_sagv\/idx_06_brahmasamyutta.htm#p3\"><i>S.<\/i> i. 140.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n11\" href=\"#fn11\">11<\/a>]<\/sup> <i>MA.<\/i> iv.\t55, Buddhasamana.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n12\" href=\"#fn12\">12<\/a>]<\/sup> <i>salla<\/i> is arrow as well as dart. For this simile, <i>cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.101.pali.bd.htm#pg216\"><i>M.<\/i> ii. 216.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n13\" href=\"#fn13\">13<\/a>]<\/sup> Text reads <i>ala\u00f1 ca,<\/i> but <i>MA.<\/i> iv. 65 reads <i>anala\u00f1 ca<\/i> as does <i>M.<\/i> text nine lines lower down.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n14\" href=\"#fn14\">14<\/a>]<\/sup> <i>rajosuka.<\/i> <i>MA.<\/i> iv. 55 says <i>rajo ca v\u012bhisuk\u0101di ca suka\u0271.<\/i> Has <i>suka<\/i> any connection with awns of barley or paddy?<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n15\" href=\"#fn15\">15<\/a>]<\/sup> <i>pu\u1e6dhutta\u0271.<\/i> <i>MA.<\/i> iv. 55 explains by <i>mahantabh\u0101va\u0271,<\/i> greatness.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n16\" href=\"#fn16\">16<\/a>]<\/sup> <i>sa\u1e45kili\u1e6d\u1e6dha<\/i> usually means tarnished, soiled, corrupt. <i>MA.<\/i> iv. 55 gives <i>garuka,<\/i> serious, weighty.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n17\" href=\"#fn17\">17<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.066.pali.bd.htm#pg454\"><i>M.<\/i> i. 454,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/an\/idx_04_catukkanipata.htm#p24\"><i>A.<\/i> ii. 24.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n18\" href=\"#fn18\">18<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.046.pali.bd.htm#pg315\"><i>M.<\/i> i. 315.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n19\" href=\"#fn19\">19<\/a>]<\/sup> <i>dajj\u0101<\/i>.<\/p>\n\n\t\t\t\t\t\t<div class=\"floatrpp wpx200 marl6\">\n\t\t\t\t\t\t\t<p><i>a\u1e45gu\u1e6d\u1e6dha.<\/i> &#8220;Thumb&#8221; to parallel &#8220;toe&#8221;, better fits the mental image conjured by the simile.<\/p>\n\t\t\t\t\t\t\t<p><img loading=\"lazy\" decoding=\"async\" src=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/resources\/images\/king_of_ny_vrysm.gif\" width=\"38\" height=\"32\" alt=\"p.p. explains it all\"\/> <span class=\"f2\">\u2014 p.p.<\/span><\/p>\n\t\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n20\" href=\"#fn20\">20<\/a>]<\/sup> <i>a\u1e45gu\u1e6d\u1e6dha<\/i> is more correctly &#8220;thumb,&#8221; but this is included under <i>hattha,<\/i> hand.<\/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.105.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-c8f814b elementor-section-full_width elementor-section-content-space-between elementor-section-height-default elementor-section-height-default\" data-id=\"c8f814b\" 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-ed26f55\" data-id=\"ed26f55\" 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-e3184d8 elementor-widget elementor-widget-text-editor\" data-id=\"e3184d8\" 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\u0101yaIII. Upari Pa\u1e47\u1e47\u0101sa1. Devadaha Vagga The Middle Length SayingsIII. The Final Fifty Discourses1. The Devadaha Division 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-35881","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\/35881","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=35881"}],"version-history":[{"count":5,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35881\/revisions"}],"predecessor-version":[{"id":38465,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35881\/revisions\/38465"}],"wp:attachment":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/media?parent=35881"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/categories?post=35881"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/tags?post=35881"},{"taxonomy":"td_series","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/td_series?post=35881"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}