{"id":35903,"date":"2022-08-22T09:57:59","date_gmt":"2022-08-22T02:57:59","guid":{"rendered":"https:\/\/tamhoc.org\/2022\/08\/22\/sutta-127\/"},"modified":"2022-08-29T01:09:57","modified_gmt":"2022-08-28T18:09:57","slug":"kinh-trung-bo-eng-127-kinh-a-na-luat-anuruddha-sutta","status":"publish","type":"post","link":"https:\/\/tamhoc.org\/trang-chu\/2022\/08\/22\/kinh-trung-bo-eng-127-kinh-a-na-luat-anuruddha-sutta\/","title":{"rendered":"Kinh Trung B\u1ed9 ENG  127 Kinh A-na-lu\u1eadt (Anuruddha sutta)"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-post\" data-elementor-id=\"35903\" class=\"elementor elementor-35903\">\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-27359c5 elementor-section-full_width elementor-section-content-space-around elementor-section-height-default elementor-section-height-default\" 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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-cb644a7 elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"cb644a7\" 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-802f2d9\" data-id=\"802f2d9\" 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-4e6f04f elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"4e6f04f\" 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-6f5fc96\" data-id=\"6f5fc96\" 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-b57e2d2 elementor-widget elementor-widget-text-editor\" data-id=\"b57e2d2\" 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-e731035 elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"e731035\" 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-7bcbe2c\" data-id=\"7bcbe2c\" 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-f1878ad elementor-widget elementor-widget-text-editor\" data-id=\"f1878ad\" 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=\"31421\" class=\"elementor elementor-31421\">\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-d0d90e4 elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"d0d90e4\" 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-447c2143\" data-id=\"447c2143\" 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-604a469d elementor-widget elementor-widget-toggle\" data-id=\"604a469d\" 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-1611\" class=\"elementor-tab-title\" data-tab=\"1\" role=\"tab\" aria-controls=\"elementor-tab-content-1611\" 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 127.Kinh A-na-lu\u1eadt (Anuruddha sutta)<\/a>\n\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<div id=\"elementor-tab-content-1611\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"1\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-1611\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-a-na-luat\/\" data-type=\"URL\" data-id=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-a-na-luat\/\">127.Kinh A-na-lu\u1eadt (Anuruddha sutta)<\/a><\/li><li>\u00a0<\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/22\/kinh-trung-bo-eng-127-kinh-a-na-luat-anuruddha-sutta\/\" rel=\"bookmark\">Kinh Trung B\u1ed9 ENG 127 Kinh A-na-lu\u1eadt (Anuruddha sutta)<\/a><\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/23\/mn-127-anuruddha-sutta%e1%b9%83\/\" rel=\"bookmark\">MN 127: Anuruddha Sutta\u1e43<\/a><\/li><li class=\"entry-title\"><a href=\"https:\/\/tamhoc.org\/2022\/09\/08\/kinh-trung-bo-ah127-anuruddhasutta-kinh-a-na-luat-h-79-huu-thang-thien\/\" rel=\"bookmark\">Kinh Trung B\u1ed9 AH127 : Anuruddhasutta, Kinh A na lu\u1eadt -H.79 H\u1eefu th\u1eafng thi\u00ean<\/a><\/li><\/ul><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t<div class=\"elementor-toggle-item\">\n\t\t\t\t\t<div id=\"elementor-tab-title-1612\" class=\"elementor-tab-title\" data-tab=\"2\" role=\"tab\" aria-controls=\"elementor-tab-content-1612\" 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-1612\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"2\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-1612\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-a-na-luat\/#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-127-a-na-luat\/\" rel=\"bookmark\">To\u00e1t y\u1ebfu Trung b\u1ed9 127 : A Na Lu\u1eadt<\/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 127.Kinh A-na-lu\\u1eadt (Anuruddha sutta)\",\"acceptedAnswer\":{\"@type\":\"Answer\",\"text\":\"<ul><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/21\\\/kinh-a-na-luat\\\/\\\" data-type=\\\"URL\\\" data-id=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/21\\\/kinh-a-na-luat\\\/\\\">127.Kinh A-na-lu\\u1eadt (Anuruddha sutta)<\\\/a><\\\/li><li>\\u00a0<\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/22\\\/kinh-trung-bo-eng-127-kinh-a-na-luat-anuruddha-sutta\\\/\\\" rel=\\\"bookmark\\\">Kinh Trung B\\u1ed9 ENG 127 Kinh A-na-lu\\u1eadt (Anuruddha sutta)<\\\/a><\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/23\\\/mn-127-anuruddha-sutta%e1%b9%83\\\/\\\" rel=\\\"bookmark\\\">MN 127: Anuruddha Sutta\\u1e43<\\\/a><\\\/li><li class=\\\"entry-title\\\"><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/09\\\/08\\\/kinh-trung-bo-ah127-anuruddhasutta-kinh-a-na-luat-h-79-huu-thang-thien\\\/\\\" rel=\\\"bookmark\\\">Kinh Trung B\\u1ed9 AH127 : Anuruddhasutta, Kinh A na lu\\u1eadt -H.79 H\\u1eefu th\\u1eafng thi\\u00ean<\\\/a><\\\/li><\\\/ul>\"}},{\"@type\":\"Question\",\"name\":\"Ph\\u1ea7n gi\\u1ea3ng gi\\u1ea3i\",\"acceptedAnswer\":{\"@type\":\"Answer\",\"text\":\"<ul><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/21\\\/kinh-a-na-luat\\\/#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-127-a-na-luat\\\/\\\" rel=\\\"bookmark\\\">To\\u00e1t y\\u1ebfu Trung b\\u1ed9 127 : A Na Lu\\u1eadt<\\\/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-226a0f5\" data-id=\"226a0f5\" 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-25ca698e elementor-widget elementor-widget-text-editor\" data-id=\"25ca698e\" 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\/>3. Su\u00f1\u00f1ata Vagga<\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\">The Middle Length Sayings<br\/>III. The Final Fifty Discourses<br\/>3. The Division on Emptiness<\/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#p127\">Sutta 127<\/a><\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\">Anuruddha 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=\"pg190\"><span class=\"f2 g\"><b>[190]<\/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.127.pali.bd.htm#p1\">1<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/chlm\/mn\/mn.127.chlm.sbb.htm#p1\">chlm<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/mnl\/mn\/mn.127.upal.mnl.htm#p1\">upal<\/a>]<\/span> T<span class=\"f2\"><b>HUS<\/b><\/span> H<span class=\"f2\"><b>AVE<\/b><\/span> I H<span class=\"f2\"><b>EARD<\/b><\/span>:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">At one time the Lord was staying near <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/appendixes\/buddhas_india\/buddhas_india.htm#savatthi\">S\u0101vatth\u012b<\/a><br\/>in the Jeta Grove in An\u0101thapi\u1e47\u1e0dika&#8217;s monastery.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the carpenter Fivetools<span class=\"f1\"><sup>[<a id=\"fn1\" href=\"#n1\">1<\/a>]<\/sup><\/span> addressed a certain man,<br\/>saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Come you, my good man,<br\/>approach the venerable Anuruddha;<br\/>having approached him,<br\/>in my name salute the venerable Anuruddha&#8217;s feet with your head<br\/>and speak thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Fivetools the carpenter, revered sir,<br\/>salutes the venerable Anuruddha&#8217;s feet with his head<br\/>and speaks thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Revered sir,<br\/>may the venerable Anuruddha<br\/>and three others<span class=\"f1\"><sup>[<a id=\"fn2\" href=\"#n2\">2<\/a>]<\/sup><\/span><br\/>consent to a meal with Fivetools the carpenter<br\/>on the morrow;<br\/>and, revered sir,<br\/>may the venerable Anuruddha arrive punctually<br\/>as Fivetools the carpenter is very busy<br\/>and has much to do<br\/>that is to be done for the king.'&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And the man, having answered<br\/>&#8220;Yes, sir,&#8221;<br\/>in assent to Fivetools the carpenter,<br\/>approached the venerable Anuruddha;<br\/>having approached and greeted the venerable Anuruddha,<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\/>this man spoke thus to the venerable Anuruddha:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Fivetools the carpenter<br\/>salutes the venerable Anuruddha&#8217;s feet with his head<br\/>and speaks thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Revered sir,<br\/>may the venerable Anuruddha<br\/>and three others<br\/>consent to a meal with Fivetools the carpenter<br\/>on the morrow;<br\/>and, revered sir,<br\/>may the venerable Anuruddha arrive punctually<br\/>as Fivetools the carpenter is very busy<br\/>and has much to do<br\/>that is to be done for the king.'&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The venerable Anuruddha consented by becoming silent.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the venerable Anuruddha,<br\/>towards the end of that night,<br\/>having dressed in the early morning,<br\/>taking his bowl and robe<br\/>approached the abode of Fivetools the carpenter;<br\/>having approached,<br\/>he sat down on the appointed seat.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then Fivetools the carpenter<br\/>with his own hand<br\/>served and satisfied the venerable Anuruddha<br\/>with sumptuous food,<br\/>solid and soft.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And when the venerable Anuruddha had eaten<br\/>and had withdrawn his hand from the bowl, <a id=\"pg191\"><span class=\"f2 g\"><b>[191]<\/b><\/span><\/a> Fivetools the carpenter,<br\/>taking a low seat,<br\/>sat down at a respectful distance.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As Fivetools the carpenter was sitting down at a respectful distance,<br\/>he spoke thus to the venerable Anuruddha:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Now, revered sir,<br\/>monks who are elders,<br\/>have approached me and spoken thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Householder, develop boundless<span class=\"f1\"><sup>[<a id=\"fn3\" href=\"#n3\">3<\/a>]<\/sup><\/span> freedom of mind.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Some elders spoke thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Householder, develop widespread<span class=\"f1\"><sup>[<a id=\"fn4\" href=\"#n4\">4<\/a>]<\/sup><\/span> freedom of mind.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Revered sir, as to boundless freedom of mind<br\/>and widespread freedom of mind &#8211;<br\/>are these states different in connotation<br\/>as well as different in denotation,<br\/>or are they identical in connotation<br\/>and different only in denotation?&#8221;<span class=\"f1\"><sup>[<a id=\"fn5\" href=\"#n5\">5<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Well then, householder,<br\/>speak forth what occurs to you about this;<br\/>from doing so<br\/>it will become clear to you.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Revered sir, it occurs to me thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">That which is boundless freedom of mind<br\/>and that which is widespread freedom of mind &#8211;<br\/>these states are identical in connotation,<br\/>differing only in denotation.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Householder, as to that which is boundless freedom of mind<br\/>and that which is wide-spread freedom of mind &#8211;<br\/>these states are different in connotation<br\/>as well as different in denotation.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Wherefore, householder, this should be understood<br\/>according to the method<br\/>whereby these states are different in connotation<br\/>as well as different in denotation.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, householder, is boundless freedom of mind?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, householder,<br\/>a monk abides,<br\/>having suffused the first quarter with a mind of friendliness,<br\/>likewise the second,<br\/>likewise the third,<br\/>likewise the fourth;<br\/>just so above,<br\/>below,<br\/>across;<br\/>he dwelt having suffused the whole world<br\/>everywhere,<br\/>in every way,<br\/>with a mind of friendliness<br\/>that was far-reaching,<br\/>wide-spread,<br\/>immeasurable,<br\/>without enmity,<br\/>without malevolence.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He dwelt, having suffused the first quarter with a mind of compassion,<br\/>likewise the second,<br\/>likewise the third,<br\/>likewise the fourth;<br\/>just so above,<br\/>below,<br\/>across;<br\/>he dwelt having suffused the whole world<br\/>everywhere,<br\/>in every way,<br\/>with a mind of compassion<br\/>that was far-reaching,<br\/>wide-spread,<br\/>immeasurable,<br\/>without enmity,<br\/>without malevolence.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He dwelt, having suffused the first quarter with a mind of sympathetic joy,<br\/>likewise the second,<br\/>likewise the third,<br\/>likewise the fourth;<br\/>just so above,<br\/>below,<br\/>across;<br\/>he dwelt having suffused the whole world<br\/>everywhere,<br\/>in every way,<br\/>with a mind of sympathetic joy<br\/>that was far-reaching,<br\/>wide-spread,<br\/>immeasurable,<br\/>without enmity,<br\/>without malevolence.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He dwelt, having suffused the first quarter with a mind of equanimity,<br\/>likewise the second,<br\/>likewise the third,<br\/>likewise the fourth;<br\/>just so above,<br\/>below,<br\/>across;<br\/>he dwelt having suffused the whole world<br\/>everywhere,<br\/>in every way,<br\/>with a mind of equanimity<br\/>that was far-reaching,<br\/>wide-spread,<br\/>immeasurable,<br\/>without enmity,<br\/>without malevolence.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, householder, is called boundless freedom of mind.<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<hr class=\"hrctr\"\/>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, householder, is widespread freedom of mind?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, householder, a monk,<br\/>thinking (meditation) is widespread<br\/>like as a single root of a tree,<br\/>dwells suffusing and pervading (that size in meditation).<span class=\"f1\"><sup>[<a id=\"fn6\" href=\"#n6\">6<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, householder, is called the freedom of mind <a id=\"pg192\"><span class=\"f2 g\"><b>[192]<\/b><\/span><\/a> that is widespread.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, householder, a monk,<br\/>thinking (meditation) is widespread<br\/>like as two or three roots of a tree,<br\/>dwells suffusing and pervading (that size in meditation).<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, householder, is called the freedom of mind that is widespread.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, householder, a monk,<br\/>thinking (meditation) is widespread<br\/>like as one village-field,<br\/>dwells suffusing and pervading (that size in meditation).<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, householder, is called the freedom of mind that is widespread.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, householder, a monk,<br\/>thinking (meditation) is widespread<br\/>like as two or three villagc-fields,<br\/>dwells suffusing and pervading (that size in meditation).<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, householder, is called the freedom of mind that is widespread.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, householder, a monk,<br\/>thinking (meditation) is widespread<br\/>like as one kingdom,<br\/>dwells suffusing and pervading (that size in meditation).<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, householder, is called the freedom of mind that is widespread.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, householder, a monk,<br\/>thinking (meditation) is widespread<br\/>like as two or three kingdoms,<br\/>dwells suffusing and pervading (that size in meditation).<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, householder, is called the freedom of mind that is widespread.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, householder, a monk,<br\/>thinking (meditation) is widespread<br\/>like as the seagirt earth,<br\/>abides suffusing and pervading (that size in meditation).<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, householder, is called the freedom of mind that is widespread.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Wherefore, householder, this should be understood<br\/>according to the method whereby<br\/>these states are different in connotation<br\/>as well as different in denotation.<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<hr class=\"hrctr\"\/>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">These, householder, are four uprisings<br\/>into a (new) becoming.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What four?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, householder, someone,<br\/>thinking of limited light,<br\/>abides suffusing and pervading (it in meditation);<br\/>at the breaking up of the body after dying<br\/>he arises in companionship<br\/>with the <i>devas<\/i> of limited Light.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, householder, someone,<br\/>thinking of boundless light<span class=\"f1\"><sup>[<a id=\"fn7\" href=\"#n7\">7<\/a>]<\/sup><\/span>,<br\/>abides suffusing and pervading (it in meditation);<br\/>at the breaking up of the body after dying<br\/>he arises in companionship<br\/>with the <i>devas<\/i> of boundless Light.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, householder, someone,<br\/>thinking of tarnished Light,<br\/>abides suffusing and pervading (it in meditation);<br\/>at the breaking up of the body after dying<br\/>he arises in companionship<br\/>with the <i>devas<\/i> of tarnished Light.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, householder, someone,<br\/>thinking of pure light,<br\/>abides suffusing and pervading (it in meditation);<br\/>at the breaking up of the body after dying<br\/>he arises in companionship<br\/>with the <i>devas<\/i> of pure Light.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">These, householder, are four uprisings<br\/>into a (new) becoming.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">There is a time, householder,<br\/>when those that are <i>devat\u0101s<\/i> gather together;<br\/>when they are gathered together<br\/>a difference in colour<span class=\"f1\"><sup>[<a id=\"fn8\" href=\"#n8\">8<\/a>]<\/sup><\/span> can be seen<br\/>but not a difference in light.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is as though, householder,<br\/>a man should take several oil-lamps into a house;<br\/>when they are being taken into the house<br\/>a difference in flame would be discernible<br\/>but not a difference in light.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Even so, householder,<br\/>at the time when those that are <i>devat\u0101s<\/i> gather together;<br\/>when they are gathered together<br\/>a difference in colour can be seen<br\/>but not a difference in light.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">There is a time, householder, when those that are <a id=\"pg193\"><span class=\"f2 g\"><b>[193]<\/b><\/span><\/a> <i>devat\u0101s<\/i> go away from there;<br\/>when they are going away from there<br\/>not only can a difference in colour be seen<br\/>but also a difference in light.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is as though, householder,<br\/>a man should take out those several oil-lamps from that house;<br\/>when these are being taken out from there<br\/>not only would a difference in flame be discernible<br\/>but also a difference in light.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Even so, householder,<br\/>there is a time when those that are <i>devat\u0101s<\/i> go away from there;<br\/>when they are going away from there<br\/>not only can a difference in colour be seen<br\/>but also a difference in light.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Householder, this does not occur to those <i>devat\u0101s<\/i>:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This is permanent<br\/>or steadfast<br\/>or eternal for us.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Moreover, wherever it may be<br\/>that these <i>devat\u0101s<\/i> are dwelling<br\/>it is there that these <i>devat\u0101s<\/i> enjoy themselves.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As, householder, it does not occur to flies<br\/>as they are being borne along on a pingo<span class=\"f1\"><sup>[<a id=\"fn9\" href=\"#n9\">9<\/a>]<\/sup><\/span> or basket:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This is permanent<br\/>or steadfast<br\/>or eternal for us,&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">and as, moreover, wherever it may be<br\/>that those flies are living<br\/>it is there that these flies enjoy themselves;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">in the same way, householder,<br\/>it does not occur to those <i>devat\u0101s<\/i>:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This is permanent<br\/>or steadfast<br\/>or eternal for us,&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">and, moreover, wherever it may be<br\/>that those <i>devat\u0101s<\/i> are dwelling<br\/>it is there that these <i>devat\u0101s<\/i> enjoy themselves,&#8221;<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<hr class=\"hrctr\"\/>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When this had been said, the venerable Abhiya Kacc\u0101na<span class=\"f1\"><sup>[<a id=\"fn10\" href=\"#n10\">10<\/a>]<\/sup><\/span> spoke thus to the venerable Anuruddha:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is good, revered Anuruddha,<br\/>but I have something further to ask on this matter.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Are those that are <i>devas<\/i> of Light, revered sir,<br\/>all of limited Light<br\/>or are there some <i>devat\u0101s<\/i> of boundless Light?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;According to circumstances,<span class=\"f1\"><sup>[<a id=\"fn11\" href=\"#n11\">11<\/a>]<\/sup><\/span> reverend Kacc\u0101na,<br\/>some <i>devat\u0101s<\/i> there are of limited Light<br\/>but other <i>devat\u0101s<\/i> there are of boundless Light.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;What is the cause, revered Anuruddha,<br\/>what the reason<br\/>that, although these <i>devat\u0101s<\/i> have uprisen into a single class of <i>devat\u0101s<\/i>,<br\/>there are some <i>devat\u0101s<\/i> there of limited Light<br\/>and other <i>devat\u0101s<\/i> there of boundless Light?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Well then, reverend Kacc\u0101na, on this matter<br\/>I will ask you a question in return.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As it pleases you<br\/>so you may answer it.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What do you think about this, reverend Kacc\u0101na?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This that the monk, when thinking (meditation) is widespread<br\/>like as a single root of <a id=\"pg194\"><span class=\"f2 g\"><b>[194]<\/b><\/span><\/a> a tree,<br\/>abides suffusing and pervading (that size in meditation);<br\/>and this that the monk,<br\/>when thinking (meditation) is widespread<br\/>like as two or three roots of a tree,<br\/>abides suffusing and pervading (that size) &#8211;<br\/>of these two developments of mind<span class=\"f1\"><sup>[<a id=\"fn12\" href=\"#n12\">12<\/a>]<\/sup><\/span><br\/>which is the more widespread?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;This that the monk, revered sir,<br\/>when thinking (meditation) is widespread<br\/>like as two or three roots of a tree,<br\/>abides suffusing and pervading (that size) &#8211;<br\/>this of these two developments of mind<br\/>is the more widespread.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;What do you think about this, reverend Kaec\u0101na?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This that the monk,<br\/>when thinking (meditation) is widespread<br\/>like as two or three roots of a tree,<br\/>abides suffusing and pervading (that size in meditation);<br\/>and this that the monk,<br\/>when thinking (meditation) is widespread<br\/>like as a single village-field,<br\/>abides suffusing and pervading (that size) &#8211;<br\/>of these two developments of mind<br\/>which is the more widespread?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;This that the monk, revered sir,<br\/>when thinking (meditation) is widespread like,<br\/>like as a single village-field,<br\/>abides suffusing and pervading (that size) &#8211;<br\/>this of these two developments of mind<br\/>is the more widespread.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;What do you think about this, reverend Kaec\u0101na?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This that the monk,<br\/>when thinking (meditation) is widespread<br\/>like as a single village-field,<br\/>abides suffusing and pervading (that size in meditation);<br\/>and this that the monk,<br\/>when thinking (meditation) is widespread<br\/>like as two or three village-fields,<br\/>abides suffusing and pervading (that size) &#8211;<br\/>of these two developments of mind<br\/>which is the more widespread?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;This that the monk, revered sir,<br\/>when thinking (meditation) is widespread<br\/>like as two or three village-fields,<br\/>abides suffusing and pervading (that size in meditation) &#8211;<br\/>this of these two developments of mind<br\/>is the more widespread.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;What do you think about this, reverend Kacc\u0101na?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This that the monk, when thinking (meditation) is widespread<br\/>like as two or three village-fields,<br\/>abides suffusing and pervading (that size in meditation);<br\/>and this that the monk, when thinking (meditation) is widespread<br\/>like as a single kingdom,<br\/>abides suffusing and pervading (that size in meditation) &#8211;<br\/>of these two developments of mind<br\/>which is the more widespread?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;This that the monk, revered sir,<br\/>when thinking (meditation) is <a id=\"pg195\"><span class=\"f2 g\"><b>[195]<\/b><\/span><\/a> widespread like as a single kingdom,<br\/>abides suffusing and pervading (that size) &#8211;<br\/>this of these two developments of mind<br\/>is the more widespread.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;What do you think about this, reverend Kacc\u0101na?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This that the monk, when thinking (meditation) is widespread<br\/>like as a single kingdom,<br\/>abides suffusing and pervading (that size in meditation);<br\/>and this that the monk, when thinking (meditation) is widespread<br\/>like as two or three kingdoms,<br\/>abides suffusing and pervading (that size in meditation) &#8211;<br\/>of these two developments of mind<br\/>which is the more widespread?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;This that the monk, revered sir,<br\/>when thinking (meditation) is widespread<br\/>like as two or three kingdoms,<br\/>abides suffusing and pervading (that size) &#8211;<br\/>this of these two developments of mind<br\/>is the more widespread.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;What do you think about this, reverend Kacc\u0101na?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This that the monk,<br\/>when thinking (meditation) is widespread<br\/>like as two or three kingdoms,<br\/>abides suffusing and pervading (that size in meditation);<br\/>and this that the monk,<br\/>when thinking (meditation) is widespread<br\/>like as the sea-girt earth,<br\/>abides suffusing and pervading (that size in meditation) &#8211;<br\/>of these two developments of mind<br\/>which is the more widespread?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;This that the monk, revered sir,<br\/>when thinking (meditation) is widespread<br\/>like as the sea-girt earth,<br\/>abides suffusing and pervading (that size) &#8211;<br\/>this of these two developments of mind<br\/>is the more widespread.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;This is the cause, reverend Kacc\u0101na,<br\/>this is the reason<br\/>that, although these <i>devat\u0101s<\/i> have uprisen into a single class of <i>devat\u0101s<\/i>,<br\/>there are some <i>devat\u0101s<\/i> there<br\/>of limited Light<br\/>and other <i>devat\u0101s<\/i> there<br\/>of boundless Light.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is good, revered Anuruddha,<br\/>but I have something further to ask on this matter.<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<hr class=\"hrctr\"\/>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Are those that<span class=\"f1\"><sup>[<a id=\"fn13\" href=\"#n13\">13<\/a>]<\/sup><\/span> are <i>devas<\/i> of Light, revered sir,<br\/>all of tarnished Light,<br\/>or are there some <i>devat\u0101s<\/i> there of pure Light?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;According to circumstances, revered Kacc\u0101na, some <i>devat\u0101s<\/i> there<br\/>are of tarnished Light<br\/>but other <i>devat\u0101s<\/i> there<br\/>are of pure Light.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;What is the cause, revered Anuruddha,<br\/>what the reason<br\/>that, although these <i>devat\u0101s<\/i> have uprisen into a single class of <i>devat\u0101s<\/i>,<br\/>there are some <i>devat\u0101s<\/i> there<br\/>of tarnished Light<br\/>and other <i>devat\u0101s<\/i> there<br\/>of pure Light?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pg196\"><span class=\"f2 g\"><b>[196]<\/b><\/span><\/a> &#8220;Well then, reverend Kacc\u0101na,<br\/>I will make a simile for you.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">For it is by a simile<br\/>that some intelligent man here<br\/>understands the meaning of what is said.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is as though, reverend Kacc\u0101na,<br\/>the oil of a burning oil-lamp<br\/>is foul<br\/>and the wick is foul.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Because of the foulness of the oil<br\/>and the foulness of the wick,<br\/>(the lamp) burns but dimly.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Even so, reverend Kacc\u0101na,<br\/>some monk here,<br\/>thinking of tarnished light,<br\/>abides suffusing and pervading (it in meditation);<br\/>his bodily unchastity<span class=\"f1\"><sup>[<a id=\"fn14\" href=\"#n14\">14<\/a>]<\/sup><\/span> is not properly suppressed,<br\/>his sloth and torpor<br\/>are not properly removed,<br\/>and his restlessness and worry<br\/>are not properly disciplined.<span class=\"f1\"><sup>[<a id=\"fn15\" href=\"#n15\">15<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">Because his bodily unchastity<br\/>is not properly suppressed,<br\/>and because his sloth and torpor<br\/>are not properly removed,<br\/>and because his restlessness and worry<br\/>are not properly disciplined,<br\/>he burns<span class=\"f1\"><sup>[<a id=\"fn16\" href=\"#n16\">16<\/a>]<\/sup><\/span> but dimly.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">At the breaking up of the body after dying<br\/>he arises in companionship<br\/>with the <i>devas<\/i> of tarnished Light.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is as though, reverend Kacc\u0101na,<br\/>the oil of a burning oil-lamp is pure<br\/>and the wick is pure.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Because of the purity of the oil<br\/>and the purity of the wick,<br\/>(the lamp) does not burn but dimly.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Even so, reverend Kacc\u0101na, some monk here,<br\/>thinking of pure light,<br\/>abides suffusing and pervading (it in meditation);<br\/>his bodily unchastity<br\/>is properly suppressed,<br\/>and his sloth and torpor<br\/>are properly removed,<br\/>and his restlessness and worry<br\/>are properly disciplined.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Because his bodily unchastity<br\/>is properly suppressed,<br\/>and because his sloth and torpor<br\/>are properly removed,<br\/>and because his restlessness and worry<br\/>are properly disciplined,<br\/>he does not burn but dimly.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">At the breaking up of the body after dying<br\/>he arises in companionship<br\/>with the <i>devas<\/i> of pure Light.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, reverend Kacc\u0101na, is the cause,<br\/>this the reason<br\/>that, although these <i>devat\u0101s<\/i> have uprisen into a single class of <i>devat\u0101s<\/i>,<br\/>there are some <i>devat\u0101s<\/i> there<br\/>of tarnished Light,<br\/>and other <i>devat\u0101s<\/i> there<br\/>of pure Light.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When this had been said, the venerable Abhiya Kacc\u0101na spoke thus to the venerable Anuruddha:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is good, revered Anuruddha.<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pg197\"><span class=\"f2 g\"><b>[197]<\/b><\/span><\/a> Revered sir, the venerable Anuruddha did not speak thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Thus have I heard&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">or<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;It ought to be so.&#8217;<span class=\"f1\"><sup>[<a id=\"fn17\" href=\"#n17\">17<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">On the contrary, revered sir,<br\/>the venerable Anuruddha merely said<br\/>that these <i>devat\u0101s<\/i> are such<br\/>and those <i>devat\u0101s<\/i> are thus.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Revered sir, it occurs to me thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The venerable Anuruddha<br\/>must certainly have lived previously<br\/>and talked previously<br\/>and held converse previously<br\/>with these <i>devat\u0101s.<\/i>&#8220;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;This speech of yours, reverend Kacc\u0101na,<br\/>comes close<br\/>and challenges me to a statement;<span class=\"f1\"><sup>[<a id=\"fn18\" href=\"#n18\">18<\/a>]<\/sup><\/span><br\/>and I, moreover, will answer you.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">For a long time have I, reverend Kacc\u0101na,<br\/>lived previously with these <i>devat\u0101s<\/i><br\/>and talked previously to them<br\/>and held converse previously with them.&#8221;<span class=\"f1\"><sup>[<a id=\"fn19\" href=\"#n19\">19<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">When this had been said,<br\/>the venerable Abhiya Kacc\u0101na<br\/>spoke thus to Fivetools the carpenter:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is a gain for you, householder,<br\/>it is well gotten by you, householder,<br\/>that you got rid of the doubt you had<br\/>and also obtained a chance<br\/>to hear this disquisition on <i>Dhamma<\/i>.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4 ctr\">Discourse with Anuruddha:<br\/>The Seventh<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<hr class=\"demi\"\/>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n1\" href=\"#fn1\">1<\/a>]<\/sup> <i>Pa\u00f1caka\u1e45ga.<\/i> See <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.056.pali.bd.htm#pg386\"><i>M.<\/i> i. 386.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n2\" href=\"#fn2\">2<\/a>]<\/sup> <i>attacatuttho<\/i> as at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.056.pali.bd.htm#pg383\"><i>M.<\/i> i. 383.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n3\" href=\"#fn3\">3<\/a>]<\/sup> Defined at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.043.pali.bd.htm#pg297\"><i>M.<\/i> i. 297.<\/a> <i>Appam\u0101\u1e47a<\/i> is &#8220;boundless&#8221; or &#8220;immeasurable.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n4\" href=\"#fn4\">4<\/a>]<\/sup> <i>Mahaggata.<\/i> This and <i>appam\u0101\u1e47a<\/i> are two words regularly connected with the <i>brahmavih\u0101ra<\/i>.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n5\" href=\"#fn5\">5<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.043.pali.bd.htm#pg297\"><i>M.<\/i> i. 297.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n6\" href=\"#fn6\">6<\/a>]<\/sup> On\t<i>pharitv\u0101 adhinvuccitva<\/i> see Intr., p. xx.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n7\" href=\"#fn7\">7<\/a>]<\/sup> Text&#8217;s reading <i>appam\u0101\u1e47\u0101 ti<\/i> should be <i>appam\u0101\u1e47\u0101bh\u0101 ti,<\/i> for which there is commentarial support as well as the gaining of the necessary textual consistency.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n8\" href=\"#fn8\">8<\/a>]<\/sup> Of their bodies, <i>sar\u012bra,<\/i> <i>MA.<\/i>iv. 201.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n9\" href=\"#fn9\">9<\/a>]<\/sup> For carrying conjey, rice, oil, butter, fish, meat, <i>MA.<\/i> iv. 202.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n10\" href=\"#fn10\">10<\/a>]<\/sup> A variant reading calls him Sabhiya Kacc\u0101na; this is adopted by <i>D.P.P.N.<\/i> (s.v. Sabhiya 3). There is a Sabhiya Kacc\u0101na at <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/sn\/04_salv\/idx_44_avyakatasamyutta.htm#p11\"><i>S.<\/i> iv. 401 <i>f.<\/i><\/a> See also <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/sn\/04_salv\/sn04.41.006.wood.pts.htm#fn4\"><i>K.S.<\/i> iv. p. 202, <i>n.<\/i> 3.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n11\" href=\"#fn11\">11<\/a>]<\/sup> <i>tada\u1e45gena;<\/i> explained at <i>MA.<\/i> iv. 202 as <i>taas\u0101 bhavupapattiy\u0101 a\u1e45gena,<\/i> according to the character of their uprising in a (new) becoming.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n12\" href=\"#fn12\">12<\/a>]<\/sup> <i>cittabh\u0101van\u0101na\u0271.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n13\" href=\"#fn13\">13<\/a>]<\/sup> The <i>y\u0101vat\u0101<\/i> of the text should read <i>y\u0101 t\u0101<\/i> as on <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.127.pali.bd.htm#pg148\">text p. 148.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n14\" href=\"#fn14\">14<\/a>]<\/sup> <i>k\u0101yadu\u1e6d\u1e6dhulla;<\/i> called <i>k\u0101y\u0101lasiy\u0101bh\u0101vo<\/i> at <i>MA.<\/i> iv. 202, &#8220;physical laziness.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n15\" href=\"#fn15\">15<\/a>]<\/sup> Restlessness and worry, and sloth and torpor are two of the five hindrances barring a man&#8217;s attainment of the <i>jh\u0101na.<\/i> I suspect that <i>k\u0101ya-du\u1e6d\u1e6dhulla;<\/i> is here in place of the more usual <i>k\u0101ma-c-chanda,<\/i> desire for sense-pleasures, the first of these five hindrances.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n16\" href=\"#fn16\">16<\/a>]<\/sup> The verb <i>jh\u0101yati<\/i> means both to burn and to meditate; but the former is from the Skrt. <i>k\u1e63\u0101yati<\/i> and the latter from <i>dhy\u0101yati.<\/i> It seems however that <i>MA.<\/i> iv. 202 interprets <i>jh\u0101yati<\/i> (the monk&#8217;s &#8220;burning&#8221; or meditation) by <i>jalati,<\/i> to burn, to shine. This only shows that meditation, <i>jh\u0101na,<\/i> is a state of mental incandescence, a burning up of what is to be got rid of, a consuming of it, so that the pure light can shine forth.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n17\" href=\"#fn17\">17<\/a>]<\/sup> <i>eva\u0271 arahati bhavitu\u0271.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n18\" href=\"#fn18\">18<\/a>]<\/sup> <i>\u0101sajja upan\u012byav\u0101c\u0101 bh\u0101sit\u0101,<\/i> as at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/an\/03_threes\/an03.060.pali.bd.htm#pg172\"><i>A.<\/i> i. 172;<\/a> see note at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/an\/03_threes\/an03.063.wood.pts.htm#pg166\"><i>G.S.<\/i> i. 166.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n19\" href=\"#fn19\">19<\/a>]<\/sup> <i>MA.<\/i> iv. 202 says that, fulfilling the excellences <i>(p\u0101ramiyo),<\/i> having gone forth in the going forth of sages, having practised the attainments, after 300 existences, he attained the Brahma-world.<\/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.127.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-a793135 elementor-section-full_width elementor-section-content-space-between elementor-section-height-default elementor-section-height-default\" data-id=\"a793135\" 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-23258f6\" data-id=\"23258f6\" 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-5473c1a elementor-widget elementor-widget-text-editor\" data-id=\"5473c1a\" 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\u0101sa3. Su\u00f1\u00f1ata Vagga The Middle Length SayingsIII. The Final Fifty Discourses3. The Division on Emptiness\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-35903","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\/35903","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=35903"}],"version-history":[{"count":5,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35903\/revisions"}],"predecessor-version":[{"id":38646,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35903\/revisions\/38646"}],"wp:attachment":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/media?parent=35903"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/categories?post=35903"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/tags?post=35903"},{"taxonomy":"td_series","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/td_series?post=35903"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}