{"id":35904,"date":"2022-08-22T10:03:21","date_gmt":"2022-08-22T03:03:21","guid":{"rendered":"https:\/\/tamhoc.org\/2022\/08\/22\/sutta-128\/"},"modified":"2022-08-29T01:10:58","modified_gmt":"2022-08-28T18:10:58","slug":"kinh-trung-bo-eng-128-kinh-tuy-phien-nao-upakkilesa-sutta","status":"publish","type":"post","link":"https:\/\/tamhoc.org\/trang-chu\/2022\/08\/22\/kinh-trung-bo-eng-128-kinh-tuy-phien-nao-upakkilesa-sutta\/","title":{"rendered":"Kinh Trung B\u1ed9 ENG  128 Kinh T\u00f9y Phi\u1ec1n N\u00e3o (Upakkilesa sutta)"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-post\" data-elementor-id=\"35904\" class=\"elementor elementor-35904\">\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-e36d3fc elementor-section-full_width elementor-section-content-space-around elementor-section-height-default 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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-1353ff1 elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"1353ff1\" 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-30556cd\" data-id=\"30556cd\" data-element_type=\"column\">\n\t\t\t<div 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data-id=\"5c0d199\" 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-53b586c elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"53b586c\" 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-4f28bae\" data-id=\"4f28bae\" 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-b8d0df4 elementor-widget elementor-widget-text-editor\" data-id=\"b8d0df4\" 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=\"31425\" class=\"elementor elementor-31425\">\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-6f836bbc elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"6f836bbc\" 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-396e82d1\" data-id=\"396e82d1\" 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-547162b elementor-widget elementor-widget-toggle\" data-id=\"547162b\" 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-8851\" class=\"elementor-tab-title\" data-tab=\"1\" role=\"tab\" aria-controls=\"elementor-tab-content-8851\" 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 128.Kinh T\u00f9y Phi\u1ec1n N\u00e3o (Upakkilesa sutta)<\/a>\n\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<div id=\"elementor-tab-content-8851\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"1\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-8851\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-tuy-phien-nao\/\" data-type=\"URL\" data-id=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-tuy-phien-nao\/\">128.Kinh T\u00f9y Phi\u1ec1n N\u00e3o (Upakkilesa sutta)<\/a><\/li><li>\u00a0<\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/22\/kinh-trung-bo-eng-128-kinh-tuy-phien-nao-upakkilesa-sutta\/\" rel=\"bookmark\">Kinh Trung B\u1ed9 ENG 128 Kinh T\u00f9y Phi\u1ec1n N\u00e3o (Upakkilesa sutta)<\/a><\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/23\/mn-128-upakkilesa-sutta%e1%b9%83\/\" rel=\"bookmark\">MN 128: Upakkilesa Sutta\u1e43<\/a><\/li><li class=\"entry-title\"><a href=\"https:\/\/tamhoc.org\/2022\/09\/08\/kinh-trung-bo-ah128-upakkilesasutta-kinh-tuy-phien-naoh-72truong-tho-vuong-ban-khoi-kinh\/\" rel=\"bookmark\">Kinh Trung B\u1ed9 AH128 : Upakkilesasutta, Kinh T\u00f9y phi\u1ec1n n\u00e3o H.72 Tr\u01b0\u1eddng th\u1ecd v\u01b0\u01a1ng b\u1ea3n kh\u1edfi kinh<\/a><\/li><li>\u00a0<\/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-8852\" class=\"elementor-tab-title\" data-tab=\"2\" role=\"tab\" aria-controls=\"elementor-tab-content-8852\" 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-8852\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"2\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-8852\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-tuy-phien-nao\/#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-128-tuy-phien-nao\/\" rel=\"bookmark\">To\u00e1t y\u1ebfu Trung b\u1ed9 128 : T\u00f9y phi\u1ec1n n\u00e3o<\/a><\/li><li>C\u00e1c b\u00e0i gi\u1ea3ng<\/li><li>T\u00e0i li\u1ec7u tham kh\u1ecfa<\/li><li>\u00a0<\/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 128.Kinh T\\u00f9y Phi\\u1ec1n N\\u00e3o (Upakkilesa sutta)\",\"acceptedAnswer\":{\"@type\":\"Answer\",\"text\":\"<ul><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/21\\\/kinh-tuy-phien-nao\\\/\\\" data-type=\\\"URL\\\" data-id=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/21\\\/kinh-tuy-phien-nao\\\/\\\">128.Kinh T\\u00f9y Phi\\u1ec1n N\\u00e3o (Upakkilesa sutta)<\\\/a><\\\/li><li>\\u00a0<\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/22\\\/kinh-trung-bo-eng-128-kinh-tuy-phien-nao-upakkilesa-sutta\\\/\\\" rel=\\\"bookmark\\\">Kinh Trung B\\u1ed9 ENG 128 Kinh T\\u00f9y Phi\\u1ec1n N\\u00e3o (Upakkilesa sutta)<\\\/a><\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/23\\\/mn-128-upakkilesa-sutta%e1%b9%83\\\/\\\" rel=\\\"bookmark\\\">MN 128: Upakkilesa Sutta\\u1e43<\\\/a><\\\/li><li class=\\\"entry-title\\\"><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/09\\\/08\\\/kinh-trung-bo-ah128-upakkilesasutta-kinh-tuy-phien-naoh-72truong-tho-vuong-ban-khoi-kinh\\\/\\\" rel=\\\"bookmark\\\">Kinh Trung B\\u1ed9 AH128 : Upakkilesasutta, Kinh T\\u00f9y phi\\u1ec1n n\\u00e3o H.72 Tr\\u01b0\\u1eddng th\\u1ecd v\\u01b0\\u01a1ng b\\u1ea3n kh\\u1edfi kinh<\\\/a><\\\/li><li>\\u00a0<\\\/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-tuy-phien-nao\\\/#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-128-tuy-phien-nao\\\/\\\" rel=\\\"bookmark\\\">To\\u00e1t y\\u1ebfu Trung b\\u1ed9 128 : T\\u00f9y phi\\u1ec1n n\\u00e3o<\\\/a><\\\/li><li>C\\u00e1c b\\u00e0i gi\\u1ea3ng<\\\/li><li>T\\u00e0i li\\u1ec7u tham kh\\u1ecfa<\\\/li><li>\\u00a0<\\\/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-b2b9fe8\" data-id=\"b2b9fe8\" 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-22c882d elementor-widget elementor-widget-text-editor\" data-id=\"22c882d\" 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#p128\">Sutta 128<\/a><\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\">Upakkilesa 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 1959<\/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=\"pg197\"><span class=\"f2 g\"><b>[197]<\/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.128.pali.bd.htm#p1\">1<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/chlm\/mn\/mn.128.chlm.sbb.htm#p1\">chlm<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/mnl\/mn\/mn.128.upal.mnl.htm#p1\">upal<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/ati\/mn\/mn.128.than.ati.htm#p1\">than<\/a>]<\/span> Thus have I heard:<span class=\"f1\"><sup>[<a id=\"fn1\" href=\"#n1\">1<\/a>]<\/sup><\/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#kosambi\">Kosamb\u012b<\/a><br\/>in Ghosita&#8217;s monastery.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Now at that time the monks of Kosamb\u012b,<br\/>who were disputatious,<br\/>quarrelsome<br\/>and contentious,<br\/>lived wounding one another<br\/>with the weapons of the tongue.<span class=\"f1\"><sup>[<a id=\"fn2\" href=\"#n2\">2<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then a certain monk approached the Lord;<br\/><a id=\"pt153\" href=\"http:\/\/obo.genaud.net\/..\/pali\/mn\/mn.128.pali.bd.htm#pg153\"><span class=\"f2\">[153]<\/span><\/a> having approached and greeted the Lord,<br\/>he stood at a respectful distance.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As he was standing at a respectful <a id=\"pg198\"><span class=\"f2 g\"><b>[198]<\/b><\/span><\/a> distance, this monk spoke thus to the Lord:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Revered sir, the monks of Kosamb\u012b,<br\/>who are disputatious,<br\/>quarrelsome<br\/>and contentious,<br\/>live wounding one another<br\/>with the weapons of the tongue.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It would be good, revered sir, if the Lord<br\/>out of compassion<br\/>were to approach these monks.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The Lord consented by becoming silent.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the Lord approached those monks<br\/>and having approached,<br\/>he spoke thus to those monks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Enough, monks;<br\/>no disputes,<br\/>no quarrels,<br\/>no contention,<br\/>no argument.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When this had been said,<br\/>a certain monk<span class=\"f1\"><sup>[<a id=\"fn3\" href=\"#n3\">3<\/a>]<\/sup><\/span> spoke thus to the Lord:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Revered sir, let the Lord,<br\/>the Dhamma-master, wait;<br\/>revered sir, let the Lord,<br\/>untroubled,<br\/>abide intent<br\/>on abiding in ease here and now,<span class=\"f1\"><sup>[<a id=\"fn4\" href=\"#n4\">4<\/a>]<\/sup><\/span><br\/>for it is we who will be (held) accountable<br\/>for this dispute,<br\/>quarrel,<br\/>contention<br\/>and argument.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And a second time the Lord spoke thus to those monks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Enough, monks;<br\/>no disputes,<br\/>no quarrels,<br\/>no contention,<br\/>no argument.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And a second time did that monk speak thus to the Lord:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Revered sir, let the Lord,<br\/>the Dhamma-master, wait;<br\/>revered sir, let the Lord,<br\/>untroubled,<br\/>abide intent<br\/>on abiding in ease here and now,<br\/>for it is we who will be (held) accountable<br\/>for this dispute,<br\/>quarrel,<br\/>contention<br\/>and argument.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And a third time the Lord spoke thus to those monks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Enough, monks;<br\/>no disputes,<br\/>no quarrels,<br\/>no contention,<br\/>no argument.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And a third time did that monk speak thus to the Lord:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Revered sir, let the Lord,<br\/>the Dhamma-master, wait;<br\/>revered sir, let the Lord,<br\/>untroubled,<br\/>abide intent<br\/>on abiding in ease here and now,<br\/>for it is we who will be (held) accountable<br\/>for this dispute,<br\/>quarrel,<br\/>contention<br\/>and argument.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the Lord,<span class=\"f1\"><sup>[<a id=\"fn5\" href=\"#n5\">5<\/a>]<\/sup><\/span><br\/>having dressed early in the morning,<br\/>taking his bowl and robe,<br\/>entered Kosamb\u012b for almsfood.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Having walked in Kosamb\u012b for almsfood<br\/>and returning from the alms-gathering<br\/>after the meal,<br\/>he packed away his lodging<br\/>and, taking his bowl and robe,<br\/>spoke these verses as he was standing:<\/p>\n\n\t\t\t\t\t      <p class=\"f4 in2\"><a id=\"pt154\" href=\"http:\/\/obo.genaud.net\/..\/pali\/mn\/mn.128.pali.bd.htm#pg154\"><span class=\"f2\">[154]<\/span><\/a>&#8220;When all in chorus bawl, none feels a fool,<br\/>nor though the Order is divided, thinks otherwise.<\/p>\n\n\t\t\t\t\t      <p class=\"f4 in2\">With wandering wits the wiseacres range all the field of talk;<br\/>with mouths agape to full extent, what leads them on they know not.<\/p>\n\n\t\t\t\t\t      <p class=\"f4 in2\">They who (in thought) belabour this: That man<br\/>has me abused, has hurt, has worsted me,<br\/>has me despoiled: in these wrath&#8217;s not allayed.<\/p>\n\n\t\t\t\t\t      <p class=\"f4 in2\">They who do not belabour this: That man<br\/>has me abused, has hurt, has worsted me,<br\/>has me despoiled: in them is wrath allayed.<\/p>\n\n\t\t\t\t\t      <p class=\"f4 in2\"> <a id=\"pg199\"><span class=\"f2 g\"><b>[199]<\/b><\/span><\/a> Nay, not by wrath are wrathful moods allayed here (and) at any time,<br\/>but by not-wrath are they allayed: this is an (ageless) endless rule.<\/p>\n\n\t\t\t\t\t      <p class=\"f4 in2\">Some others don&#8217;t discern that here we straitened are (in life, in time),<br\/>but those who do discern, thereby their quarrels are allayed.<\/p>\n\n\t\t\t\t\t      <p class=\"f4 in2\">Ruffians who maim and kill, steal cattle, steeds,<br\/>and wealth, who plunder realms &#8211; for these is concord.<br\/>Why should there not be for you?<\/p>\n\n\t\t\t\t\t      <p class=\"f4 in2\">If one find friend with whom to fare<br\/>Rapt in the well-abiding, apt,<br\/>surmounting dangers one and all,<br\/>with joy fare with him mindfully.<\/p>\n\n\t\t\t\t\t      <p class=\"f4 in2\">Finding none apt with whom to fare,<br\/>none in the well-abiding rapt,<br\/>as rajah quits the conquered realm,<br\/>fare lonely as bull-elephant in elephant-jungle.<\/p>\n\n\t\t\t\t\t      <p class=\"f4 in2\">Better the faring of one alone<br\/>than companionship with the foolish;<br\/>fare lonely, unconcerned, working no evil,<br\/>as bull-elephant in elephant-jungle.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the Lord, having spoken these verses<br\/>as he was standing,<br\/>approached B\u0101lakalo\u1e47ak\u0101ra village.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Now at that <a id=\"pt155\" href=\"http:\/\/obo.genaud.net\/..\/pali\/mn\/mn.128.pali.bd.htm#pg155\"><span class=\"f2\">[155]<\/span><\/a> time<br\/>the venerable Bhagu was staying in B\u0101lakalo\u1e47ak\u0101ra village.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the venerable Bhagu<br\/>saw the Lord coming from afar;<br\/>seeing him,<br\/>he made ready a seat<br\/>and water for the feet.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The Lord sat down on the seat made ready,<br\/>and as he was sitting down<br\/>he bathed his feet.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the venerable Bhagu,<br\/>having greeted the Lord,<br\/>sat down at a respectful distance.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The Lord spoke thus<br\/>to the venerable Bhagu<br\/>as he was sitting down at a respectful distance:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;I hope, monk,<br\/>things are going well with you,<br\/>I hope you are keeping going,<br\/>I hope you are not short of almsfood?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Things are going well with me, Lord,<br\/>I am keeping going, Lord,<br\/>and I, revered sir,<br\/>am not short of almsfood.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the Lord, <a id=\"pg200\"><span class=\"f2 g\"><b>[200]<\/b><\/span><\/a><br\/>having delighted,<br\/>rejoiced,<br\/>roused,<br\/>gladdened<br\/>the venerable Bhagu with talk on dhamma,<br\/>rising from his seat,<br\/>approached the Eastern Bamboo Grove.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Now at that time<span class=\"f1\"><sup>[<a id=\"fn6\" href=\"#n6\">6<\/a>]<\/sup><\/span> the venerable Anuruddha<br\/>and the venerable Nandiya<br\/>and the venerable Kimbila<br\/>were staying in the Eastern Bamboo Grove.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The keeper of the grove<br\/>saw the Lord coming in the distance,<br\/>and seeing him<br\/>he spoke thus to the Lord:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Do not, recluse,<br\/>enter this grove;<br\/>there are three young men of family staying here<br\/>desiring Self;<br\/>do not cause them discomfort.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But the venerable Anuruddha<br\/>heard the keeper of the grove<br\/>conferring with the Lord;<br\/>on hearing him,<br\/>he spoke thus to the keeper of the grove:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Do not, good grove-keeper,<br\/>impede the Lord.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is our Teacher,<br\/>the Lord,<br\/>who is arriving.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the venerable Anuruddha<br\/>approached the venerable Nandiya<br\/>and the venerable Kimbila,<br\/>and having approached<br\/>he spoke thus to the venerable Nandiya<br\/>and the venerable Kimbila:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Go forward, venerable ones,<br\/>go forward, venerable ones,<br\/>our Teacher,<br\/>the Lord,<br\/>is arriving.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the venerable Anuruddha<br\/>and the venerable Nandiya<br\/>and the venerable Kimbila,<br\/>went out to meet the Lord.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">One received his bowl and robe,<br\/>one made ready a seat,<br\/>one set out water for the feet.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the Lord sat down<br\/>on the seat made ready;<br\/>as he was sitting down<br\/>the Lord bathed his feet.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then these venerable ones,<br\/>having greeted the Lord,<br\/>sat down at a respectful distance.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As the venerable Anuruddha<br\/>was sitting down at a respectful distance,<br\/>the Lord spoke thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;I hope things are going well with you, Anuruddhas,<span class=\"f1\"><sup>[<a id=\"fn7\" href=\"#n7\">7<\/a>]<\/sup><\/span><br\/>I hope you are keeping going,<br\/>I hope you are not short of almsfood?<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pt156\" href=\"http:\/\/obo.genaud.net\/..\/pali\/mn\/mn.128.pali.bd.htm#pg156\"><span class=\"f2\">[156]<\/span><\/a> &#8220;Things are going well with us, Lord,<br\/>we are keeping going, Lord,<br\/>and, revered sir,<br\/>we are not short of almsfood.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;I hope that you, Anuruddhas,<br\/>are living all together<br\/>on friendly terms<br\/>and harmoniously,<br\/>as milk and water blend,<br\/>regarding one another<br\/>with the eye of affection?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Yes, certainly, revered sir,<br\/>we are living all together<br\/>on friendly terms<br\/>and harmoniously,<br\/>as milk and water blend,<br\/>regarding one another<br\/>with the eye of affection.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;And how is it that you, Anuruddhas,<br\/>are living all together<br\/>on friendly terms<br\/>and harmoniously,<br\/>as milk and water blend,<br\/>regarding one another<br\/>with the eye of affection?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;As to this, revered sir,<br\/>it occurred to me:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Indeed it is a gain for <a id=\"pg201\"><span class=\"f2 g\"><b>[201]<\/b><\/span><\/a> me,<br\/>indeed it is well gotten by me,<br\/>that I am living with such fellow Brahma-farers.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">On account of this, revered sir,<br\/>for these venerable ones<br\/>friendliness as to acts of body<br\/>friendliness as to acts of speech<br\/>friendliness as to acts of thought,<br\/>whether openly or in private,<br\/>has risen up in me.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Because of this, revered sir,<br\/>it occurred to me:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Now, suppose that I,<br\/>having surrendered my own mind,<br\/>should live only according to the mind<br\/>of these venerable ones?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So I, revered sir,<br\/>having surrendered my own mind,<br\/>am living only according to the mind<br\/>of these venerable ones.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Revered sir, we have divers bodies,<br\/>but assuredly only one mind.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And the venerable Nandiya too<br\/>spoke thus to the Lord:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;As to this, revered sir,<br\/>it occurred to me:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Indeed it is a gain for me,<br\/>indeed it is well gotten by me,<br\/>that I am living with such fellow Brahma-farers.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">On account of this, revered sir,<br\/>for these venerable ones<br\/>friendliness as to acts of body<br\/>friendliness as to acts of speech<br\/>friendliness as to acts of thought,<br\/>whether openly or in private,<br\/>has risen up in me.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Because of this, revered sir,<br\/>it occurred to me:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Now, suppose that I,<br\/>having surrendered my own mind,<br\/>should live only according to the mind<br\/>of these venerable ones?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So I, revered sir,<br\/>having surrendered my own mind,<br\/>am living only according to the mind<br\/>of these venerable ones.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Revered sir, we have divers bodies,<br\/>but assuredly only one mind.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And the venerable Kimbila too<br\/>spoke thus to the Lord:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;As to this, revered sir,<br\/>it occurred to me:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Indeed it is a gain for me,<br\/>indeed it is well gotten by me,<br\/>that I am living with such fellow Brahma-farers.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">On account of this, revered sir,<br\/>for these venerable ones<br\/>friendliness as to acts of body<br\/>friendliness as to acts of speech<br\/>friendliness as to acts of thought,<br\/>whether openly or in private,<br\/>has risen up in me.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Because of this, revered sir,<br\/>it occurred to me:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Now, suppose that I,<br\/>having surrendered my own mind,<br\/>should live only according to the mind<br\/>of these venerable ones?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So I, revered sir,<br\/>having surrendered my own mind,<br\/>am living only according to the mind<br\/>of these venerable ones.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Revered sir, we have divers bodies,<br\/>but assuredly only one mind.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Thus it is that we, revered sir,<br\/>are living all together<br\/>on friendly terms<br\/>and harmoniously,<br\/>as milk and water blend,<br\/>regarding one another<br\/>with the eye of affection.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Good, it is good, Anuruddhas.<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<hr class=\"hrctr\"\/>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But I hope that you, Anuruddhas,<br\/>are living diligent,<br\/>ardent,<br\/>self-resolute?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pt157\" href=\"http:\/\/obo.genaud.net\/..\/pali\/mn\/mn.128.pali.bd.htm#pg157\"><span class=\"f2\">[157]<\/span><\/a> &#8220;Yes, certainly, revered sir,<br\/>we are living diligent,<br\/>ardent,<br\/>self-resolute.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;And how is it that you, Anuruddhas,<br\/>are living diligent,<br\/>ardent,<br\/>self-resolute?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;As to this, revered sir,<br\/>whoever of us returns first<br\/>from (going to) a village for almsfood<br\/>makes ready a seat,<br\/>sets out water for drinking and water for washing (the feet), and sets out a refuse-bowl.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whoever returns last<br\/>from (going to) a village for almsfood,<br\/>if there are the remains of a meal<br\/>and if he so desires,<br\/>he eats them;<br\/>if he does not desire to do so,<br\/>he throws them out<br\/>where there are no crops,<br\/>or he drops them into water<br\/>where there are no living creatures;<br\/>he puts up the seat,<br\/>he puts away the water for drinking<br\/>and the water for washing,<br\/>he puts away the refuse-bowl,<br\/>he sweeps the refectory.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whoever sees a vessel for drinking-water<br\/>or a vessel for washing-water<br\/>or a vessel (for water) for rinsing after evacuation,<br\/>void and empty,<br\/>he sets out (water).<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If it is impossible for him (to do this)<br\/>by a movement of his hand,<br\/>having invited a companion to help us<br\/>by signalling (to him) with the hand,<br\/>we set out (the water);<br\/>but we do not, revered sir,<br\/>for such a reason,<br\/>break into speech.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And then we, revered sir,<br\/>once in every five nights<br\/>sit down together for talk on dhamma.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is thus, revered sir,<br\/>that we are living diligent,<br\/>ardent,<br\/>self-resolute.&#8221;<span class=\"f1\"><sup>[<a id=\"fn8\" href=\"#n8\">8<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pg202\"><span class=\"f2 g\"><b>[202]<\/b><\/span><\/a> &#8220;Good, it is good, Anuruddhas.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But have you, Anuruddhas,<br\/>while living thus diligent,<br\/>ardent,<br\/>self-resolute,<br\/>attained states of further-men,<br\/>the excellent knowledge and insight<br\/>befitting the ariyans,<br\/>an abiding in comfort?&#8221;<span class=\"f1\"><sup>[<a id=\"fn9\" href=\"#n9\">9<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<hr class=\"hrctr\"\/>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;As to this, we, revered sir,<br\/>while living diligent,<br\/>ardent,<br\/>self-resolute,<br\/>perceive the light-manifestation<span class=\"f1\"><sup>[<a id=\"fn10\" href=\"#n10\">10<\/a>]<\/sup><\/span><br\/>as well as the appearance<span class=\"f1\"><sup>[<a id=\"fn11\" href=\"#n11\">11<\/a>]<\/sup><\/span> of material shapes.<span class=\"f1\"><sup>[<a id=\"fn12\" href=\"#n12\">12<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">But soon the light-manifestation vanishes for us<br\/>as well as the appearance of material shapes;<br\/>and we do not understand the reason.&#8221;<span class=\"f1\"><sup>[<a id=\"fn13\" href=\"#n13\">13<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But the reason<br\/>should be understood by you, Anuruddhas.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">I, too, Anuruddhas,<br\/>before the Self-Awakening<br\/>while I was yet the Bodhisatta,<br\/>not fully awakened,<br\/>perceived the light-manifestation<br\/>as well as the appearance of material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But soon the light-manifestation <a id=\"pt158\" href=\"http:\/\/obo.genaud.net\/..\/pali\/mn\/mn.128.pali.bd.htm#pg158\"><span class=\"f2\">[158]<\/span><\/a> vanished for me<br\/>as well as the appearance of material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Anuruddhas, this occurred to me:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Now what is the cause,<br\/>what the reason<br\/>that the light-manifestation vanishes for me<br\/>as well as the appearance of material shapes?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Anuruddhas, this occurred to me:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Doubt has arisen in me;<br\/>and because there was <a id=\"pg203\"><span class=\"f2 g\"><b>[203]<\/b><\/span><\/a> doubt,<br\/>concentration fell away from<span class=\"f1\"><sup>[<a id=\"fn14\" href=\"#n14\">14<\/a>]<\/sup><\/span> me;<br\/>when concentration falls away,<br\/>the light-manifestation vanishes<br\/>as well as the appearance of material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So I will act in such a way<br\/>that doubt will not arise in me again.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So I, Anuruddhas, living diligent,<br\/>ardent,<br\/>self-resolute,<br\/>perceived the light-manifestation<br\/>as well as the appear-ance of material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But soon the light-manifestation vanished for me<br\/>as well as the appearance of material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Anuruddhas, this occurred to me:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Now what is the cause,<br\/>what the reason<br\/>that the light-manifestation vanishes for me<br\/>as well as the appearance of material shapes?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Anuruddhas, this occurred to me:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Lack of proper attention<span class=\"f1\"><sup>[<a id=\"fn15\" href=\"#n15\">15<\/a>]<\/sup><\/span><br\/>has arisen in me;<br\/>and because there was lack of proper attention,<br\/>concentration fell away from me;<br\/>when concentration falls away,<br\/>the light-manifestation vanishes<br\/>as well as the appearance of material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So I will act in such a way<br\/>that doubt will not arise in me again<br\/>nor lack of proper attention.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So I, Anuruddhas, living diligent,<br\/>ardent,<br\/>self-resolute,<br\/>perceived the light-manifestation<br\/>as well as the appearance of material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But soon the light-manifestation vanished for me<br\/>as well as the appearance of material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Anuruddhas, this occurred to me:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Now what is the cause,<br\/>what the reason<br\/>that the light-manifestation vanishes for me<br\/>as well as the appearance of material shapes?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Anuruddhas, this occurred to me:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Sloth and torpor has arisen in me;<br\/>and because there was sloth and torpor,<br\/>concentration fell away from me;<br\/>when concentration falls away,<br\/>the light-manifestation vanishes<br\/>as well as the appearance of material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So I will act in such a way<br\/>that doubt will not arise in me again<br\/>nor lack of proper attention<br\/>nor sloth and torpor.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So I, Anuruddhas, living diligent,<br\/>ardent,<br\/>self-resolute,<br\/>perceived the light-manifestation<br\/>as well as the appear-ance of material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But soon the light-manifestation vanished for me<br\/>as well as the appearance of material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Anuruddhas, this occurred to me:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Now what is the cause,<br\/>what the reason<br\/>that the light-manifestation vanishes for me<br\/>as well as the appearance of material shapes?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Anuruddhas, this occurred to me:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Consternation has arisen in me;<br\/>and because there was consternation,<br\/>concentration fell away from me;<br\/>when concentration falls away,<br\/>the light-manifestation vanishes<br\/>as well as the appearance of material shapes.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Anuruddhas, it is as though a man were going along a high road<br\/>and murderers should jump out at him<br\/>from both sides;<br\/>consternation would arise in him<br\/>from such a source.<span class=\"f1\"><sup>[<a id=\"fn16\" href=\"#n16\">16<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">Even so, Anuruddhas, did consternation arise in me,<br\/>concentration fell away from me;<br\/>when concentration falls away,<br\/>the light-manifestation vanishes<br\/>as well as the appearance of material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So I thought:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I will act <a id=\"pt159\" href=\"http:\/\/obo.genaud.net\/..\/pali\/mn\/mn.128.pali.bd.htm#pg159\"><span class=\"f2\">[159]<\/span><\/a> in such a way<br\/>that doubt will not arise in me again<br\/>nor lack <a id=\"pg204\"><span class=\"f2 g\"><b>[204]<\/b><\/span><\/a>of proper attention<br\/>nor sloth and torpor<br\/>nor consternation.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So I, Anuruddhas, living diligent,<br\/>ardent,<br\/>self-resolute,<br\/>perceived the light-manifestation<br\/>as well as the appear-ance of material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But soon the light-manifestation vanished for me<br\/>as well as the appearance of material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Anuruddhas, this occurred to me:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Now what is the cause,<br\/>what the reason<br\/>that the light-manifestation vanishes for me<br\/>as well as the appearance of material shapes?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Anuruddhas, this occurred to me:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Elation<span class=\"f1\"><sup>[<a id=\"fn17\" href=\"#n17\">17<\/a>]<\/sup><\/span> has arisen in me;<br\/>and because there was elation,<br\/>concentration fell away from me;<br\/>when concentration falls away,<br\/>the light-manifestation vanishes<br\/>as well as the appearance of material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Anuruddhas, it is as though a man<br\/>who was seeking for one opening<br\/>to (some hidden) treasure<br\/>were to come at one and the same time<br\/>on five openings to the treasure;<span class=\"f1\"><sup>[<a id=\"fn18\" href=\"#n18\">18<\/a>]<\/sup><\/span><br\/>from that source<br\/>elation would arise in him.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Even so, Anuruddhas,<br\/>elation arose in me;<br\/>and because there was elation,<br\/>concentration fell away from me;<br\/>when concentration falls away,<br\/>the light-manifestation vanishes<br\/>as well as the appearance of material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So I thought:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I will act in such a way<br\/>that doubt will not arise in me again<br\/>nor lack of proper attention<br\/>nor sloth and torpor<br\/>nor consternation<br\/>nor elation.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So I, Anuruddhas, living diligent,<br\/>ardent,<br\/>self-resolute,<br\/>perceived the light-manifestation<br\/>as well as the appear-ance of material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But soon the light-manifestation vanished for me<br\/>as well as the appearance of material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Anuruddhas, this occurred to me:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Now what is the cause,<br\/>what the reason<br\/>that the light-manifestation vanishes for me<br\/>as well as the appearance of material shapes?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Anuruddhas, this occurred to me:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Distress has arisen in me;<br\/>and because there was distress,<br\/>concentration fell away from me;<br\/>when concentration falls away,<br\/>the light-manifestation vanishes<br\/>as well as the appearance of material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So I will act in such a way<br\/>that doubt will not arise in me again<br\/>nor lack of proper attention<br\/>nor sloth and torpor<br\/>nor consternation<br\/>nor elation<br\/>nor distress.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So I, Anuruddhas, living diligent,<br\/>ardent,<br\/>self-resolute,<br\/>perceived the light-manifestation<br\/>as well as the appear-ance of material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But soon the light-manifestation vanished for me<br\/>as well as the appearance of material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Anuruddhas, this occurred to me:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Now what is the cause,<br\/>what the reason<br\/>that the light-manifestation vanishes for me<br\/>as well as the appearance of material shapes?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Anuruddhas, this occurred to me:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Too much energy<span class=\"f1\"><sup>[<a id=\"fn19\" href=\"#n19\">19<\/a>]<\/sup><\/span> has arisen in me;<br\/>and because there was too much energy,<br\/>concentration fell away from me;<br\/>when concentration falls away,<br\/>the light-manifestation vanishes<br\/>as well as the appearance of material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Anuruddhas, it is as though a man<br\/>were to take such a tight grip of a quail<br\/>that it died then and there.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Even so, Anuruddhas,<br\/>did too much energy arise in me;<br\/>and because there was too much energy,<br\/>concentration fell away from me;<br\/>when concentration falls away,<br\/>the light-manifestation vanishes<br\/>as well as the appearance of material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So I thought:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I will act in such a way<br\/>that doubt will not arise in me again<br\/>nor lack of proper attention<br\/>nor sloth and torpor<br\/>nor consternation<br\/>nor elation<br\/>nor distress<br\/>nor too much energy.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So I, Anuruddhas, living diligent,<br\/>ardent,<br\/>self-resolute,<br\/>perceived the light-manifestation<br\/>as well as the appear-ance of material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But soon the light-manifestation vanished for me<br\/>as well as the appearance of material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Anuruddhas, this occurred to me:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Now what is the cause,<br\/>what the reason<br\/>that the light-manifestation vanishes for me<br\/>as well as the appearance of material shapes?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Anuruddhas, this occurred to me:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Too feeble an energy <a id=\"pt160\" href=\"http:\/\/obo.genaud.net\/..\/pali\/mn\/mn.128.pali.bd.htm#pg160\"><span class=\"f2\">[160]<\/span><\/a> has arisen in me;<br\/>and because there was too feeble an energy;<br\/>and because there was too much energy,<br\/>concentration fell away from me;<br\/>when concentration falls away,<br\/>the light-manifestation vanishes<br\/>as well as the appearance of material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Anuruddhas, it is as though a man<br\/>were to take such a loose <a id=\"pg205\"><span class=\"f2 g\"><b>[205]<\/b><\/span><\/a> grip of a quail<br\/>that it could fly up out of his hand.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Even so, Anuruddhas, did too feeble an energy arise in me;<br\/>and because there was too feeble an energy,<br\/>concentration fell away from me;<br\/>when concentration falls away,<br\/>the light-manifestation vanishes<br\/>as well as the appearance of material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So I thought:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I will act in such a way<br\/>that doubt will not arise in me again<br\/>nor lack of proper attention<br\/>nor sloth and torpor<br\/>nor consternation<br\/>nor elation<br\/>nor distress<br\/>nor too much energy<br\/>nor too feeble an energy.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So I, Anuruddhas, living diligent,<br\/>ardent,<br\/>self-resolute,<br\/>perceived the light-manifestation<br\/>as well as the appear-ance of material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But soon the light-manifestation vanished for me<br\/>as well as the appearance of material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Anuruddhas, this occurred to me:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Now what is the cause,<br\/>what the reason<br\/>that the light-manifestation vanishes for me<br\/>as well as the appearance of material shapes?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Anuruddhas, this occurred to me:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Longing<span class=\"f1\"><sup>[<a id=\"fn20\" href=\"#n20\">20<\/a>]<\/sup><\/span> has arisen in me;<br\/>and because there was longing,<br\/>concentration fell away from me;<br\/>when concentration falls away,<br\/>the light-manifestation vanishes<br\/>as well as the appearance of material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So I thought:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I will act in such a way<br\/>that doubt will not arise in me again<br\/>nor lack of proper attention<br\/>nor sloth and torpor<br\/>nor consternation<br\/>nor elation<br\/>nor distress<br\/>nor too much energy<br\/>nor too feeble an energy<br\/>nor longing.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So I, Anuruddhas, living diligent,<br\/>ardent,<br\/>self-resolute,<br\/>perceived the light-manifestation<br\/>as well as the appear-ance of material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But soon the light-manifestation vanished for me<br\/>as well as the appearance of material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Anuruddhas, this occurred to me:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Now what is the cause,<br\/>what the reason<br\/>that the light-manifestation vanishes for me<br\/>as well as the appearance of material shapes?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Anuruddhas, this occurred to me:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Perception of diversity has arisen in me;<br\/>and because there was perception of diversity;<br\/>concentration fell away from me;<br\/>when concentration falls away,<br\/>the light-manifestation vanishes<br\/>as well as the appearance of material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So I thought:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I will act in such a way<br\/>that doubt will not arise in me again<br\/>nor lack of proper attention<br\/>nor sloth and torpor<br\/>nor consternation<br\/>nor elation<br\/>nor distress<br\/>nor too much energy<br\/>nor too feeble an energy<br\/>nor longing<br\/>nor perception of diversity.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So I, Anuruddhas, living diligent,<br\/>ardent,<br\/>self-resolute,<br\/>perceived the light-manifestation<br\/>as well as the appear-ance of material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But soon the light-manifestation vanished for me<br\/>as well as the appearance of material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Anuruddhas, this occurred to me:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Now what is the cause,<br\/>what the reason<br\/>that the light-manifestation vanishes for me<br\/>as well as the appearance of material shapes?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Anuruddhas, this occurred to me:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;A state of being too intent on material shapes has arisen in me;<br\/>and because there was a state of being too intent on material shapes;<br\/>concentration fell away from me;<br\/>when concentration falls away,<br\/>the light-manifestation vanishes<br\/>as well as the appearance of material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So I thought:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I will act in such a way<br\/>that doubt will not arise in me again<br\/>nor lack of proper attention<br\/>nor sloth and torpor<br\/>nor consternation<br\/>nor elation<br\/>nor distress<br\/>nor too much energy<br\/>nor too feeble an energy<br\/>nor longing<br\/>nor perception of diversity<br\/>nor the state of being too intent on material shapes.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So I, Anuruddhas,<br\/>knowing that doubt is a defilement of the mind,<span class=\"f1\"><sup>[<a id=\"fn21\" href=\"#n21\">21<\/a>]<\/sup><\/span><br\/>got rid of the defilement of the mind that is doubt.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Knowing that lack of proper attention<br\/>is a defilement of the mind,<br\/>I got rid of the defilement of the mind<br\/>that is lack of proper attention.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Knowing that sloth and torpor<br\/>is a defilement of the mind,<br\/>I got rid of the defilement of the mind<br\/>that is sloth and torpor.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Knowing that consternation<br\/>is a defilement of the mind,<br\/>I got rid of the defilement of the mind<br\/>that is consternation.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Knowing that elation<br\/>is a defilement of the mind,<br\/>I got rid of the defilement of the mind<br\/>that is elation.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Knowing that distress<br\/>is a defilement of the mind,<br\/>I got rid of the defilement of the mind<br\/>that is distress.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Knowing that too much <a id=\"pg206\"><span class=\"f2 g\"><b>[206]<\/b><\/span><\/a> energy<br\/>is a defilement of the mind,<br\/>I got rid of the defilement of the mind<br\/>that is too much energy.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Knowing that too feeble an energy<br\/>is a defilement of the mind,<br\/>I got rid of the defilement of the mind<br\/>that is too feeble an energy.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Knowing that longing<br\/>is a defilement of the mind,<br\/>I got rid of the defilement of the mind<br\/>that is longing.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Knowing that perception of diversity<br\/>is a defilement of the mind,<br\/>I got rid of the defilement of the mind<br\/>that is perception of diversity.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Knowing that the state of being too intent on material shapes<br\/><a id=\"pt161\" href=\"http:\/\/obo.genaud.net\/..\/pali\/mn\/mn.128.pali.bd.htm#pg161\"><span class=\"f2\">[161]<\/span><\/a> is a defilement of the mind,<br\/>I got rid of the defilement of the mind<br\/>that is the state of being too intent on material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So I, Anuruddhas, living diligent,<br\/>ardent,<br\/>self-resolute,<br\/>perceived the light-manifestation<br\/>but did not see material shapes;<br\/>then for a whole night<br\/>and a whole day<br\/>and a whole night and day<br\/>I saw material shapes<br\/>but did not perceive the light-manifestation.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Concerning this, Anuruddhas,<br\/>it occurred to me:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Now, what is the cause,<br\/>what the reason<br\/>that I perceived the light-manifestation<br\/>but did not see material shapes;<br\/>and then for a whole night<br\/>and a whole day<br\/>and a whole night and day<br\/>I saw material shapes<br\/>but did not perceive the light-manifestation?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Concerning this, Anuruddhas,<br\/>it occurred to me:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;It was at the time when I,<br\/>not paying proper attention<br\/>to the reflex-image of material shapes,<span class=\"f1\"><sup>[<a id=\"fn22\" href=\"#n22\">22<\/a>]<\/sup><\/span><br\/>was paying attention<br\/>to the reflex-image of the light-manifestation<br\/>that I perceived the light-manifestation<br\/>but did not see material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But it was at the time when I,<br\/>not paying proper attention<br\/>to the reflex-image of the light-manifestation,<br\/>was paying attention<br\/>to the reflex-image of material shapes<br\/>that, for a whole night<br\/>and a whole day<br\/>and a whole night and day,<br\/>I saw material shapes<br\/>but did not perceive the light-manifestation.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So I, Anuruddhas, living diligent,<br\/>ardent,<br\/>self-resolute,<br\/>both perceived a limited light-manifestation<span class=\"f1\"><sup>[<a id=\"fn23\" href=\"#n23\">23<\/a>]<\/sup><\/span><br\/>and saw a limited (number of) material shapes;<br\/>and for a whole night<br\/>and a whole day<br\/>and a whole night and day<br\/>I perceived a boundless light-manifestation<br\/>and saw a boundless (number of) material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Concerning this,<br\/>it occurred to me, Anuruddhas:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216; Now, what is the cause,<br\/>what the reason<br\/>that I both perceive a limited light-manifestation<br\/>and see a limited (number of) material shapes<br\/>as well as for a whole night<br\/>and a whole day<br\/>and a whole night and day<br\/>perceive a boundless light-manifestation<br\/>and see a boundless (number of) material shapes?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Concerning this,<br\/>it occurred to me, Anuruddhas:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;At the time when concentration is limited<br\/>my vision is limited,<br\/>so with limited vision <a id=\"pg207\"><span class=\"f2 g\"><b>[207]<\/b><\/span><\/a><br\/>I both perceive a limited light-manifestation<br\/>and see a limited (number of) material shapes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But at the time<br\/>when my concentration is not limited<br\/>my vision is boundless,<br\/>so with boundless vision<br\/>for a whole night<br\/>and a whole day<br\/>and a whole night and day<br\/>I both perceive a boundless light-manifestation<br\/>and see a boundless (number of) material shapes.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When <a id=\"pt162\" href=\"http:\/\/obo.genaud.net\/..\/pali\/mn\/mn.128.pali.bd.htm#pg162\"><span class=\"f2\">[162]<\/span><\/a> I knew, Anuruddhas,<br\/>that doubt was a defilement of the mind,<br\/>the defilement of the mind<br\/>that is doubt<br\/>was got rid of.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When I knew that lack of proper attention<br\/>was a defilement of the mind,<br\/>the defilement of the mind<br\/>that is lack of proper attention<br\/>was got rid of.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When I knew sloth and torpor was a defilement of the mind,<br\/>the defilement of the mind<br\/>that is sloth and torpor<br\/>was got rid of.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When I knew that consternation was a defilement of the mind,<br\/>the defilement of the mind<br\/>that is consternation<br\/>was got rid of.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When I knew that elation was a defilement of the mind,<br\/>the defilement of the mind<br\/>that is elation<br\/>was got rid of.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When I knew that distress was a defilement of the mind,<br\/>the defilement of the mind<br\/>that is distress<br\/>was got rid of.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When I knew that too much energy was a defilement of the mind,<br\/>the defilement of the mind<br\/>that is too much energy<br\/>was got rid of.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When I knew that too feeble an energy was a defilement of the mind,<br\/>the defilement of the mind<br\/>that is too feeble an energy<br\/>was got rid of.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When I knew that longing was a defilement of the mind,<br\/>the defilement of the mind<br\/>that is longing<br\/>was got rid of.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When I knew that perception of diversity<br\/>was a defilement of the mind,<br\/>the defilement of the mind<br\/>that is perception of diversity<br\/>was got rid of.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When I knew that the state of being too intent on material shapes<br\/>was a defilement of the mind,<br\/>the defilement of the mind<br\/>that is the state of being too intent on material shapes<br\/>was got rid of.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Concerning this, it occurred to me, Anuruddhas:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Those that were defilements of my mind<br\/>are got rid of by me.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Truly now<br\/>I am developing concentration<br\/>by three modes.&#8217;<span class=\"f1\"><sup>[<a id=\"fn24\" href=\"#n24\">24<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">So I, Anuruddhas,<br\/>developed the concentration<br\/>that has initial thought and discursive thought;<br\/>and I developed the concentration<br\/>that is without initial thought<br\/>and has only discursive thought;<span class=\"f1\"><sup>[<a id=\"fn25\" href=\"#n25\">25<\/a>]<\/sup><\/span><br\/>and I developed the concentration<br\/>that is without initial thought<br\/>and without discursive thought.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And I developed the concentration<br\/>that has rapture;<span class=\"f1\"><sup>[<a id=\"fn26\" href=\"#n26\">26<\/a>]<\/sup><\/span><br\/>and <a id=\"pg208\"><span class=\"f2 g\"><b>[208]<\/b><\/span><\/a> I developed the concentration<br\/>that is without rapture;<span class=\"f1\"><sup>[<a id=\"fn27\" href=\"#n27\">27<\/a>]<\/sup><\/span><br\/>and I developed the concentration<br\/>that is accompanied by delight;<span class=\"f1\"><sup>[<a id=\"fn28\" href=\"#n28\">28<\/a>]<\/sup><\/span><br\/>and I developed the concentration<br\/>that is accompanied by equanimity.<span class=\"f1\"><sup>[<a id=\"fn29\" href=\"#n29\">29<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">When, Anuruddhas, there was developed in me<br\/>the concentration<br\/>that has initial and discursive thought,<br\/>when there was developed the concentration<br\/>that is without initial thought<br\/>and has only discursive thought,<br\/>when there was developed the concentration<br\/>that is without initial thought<br\/>and without discursive thought,<br\/>and when there was developed the concentration<br\/>that has rapture,<br\/>and when there was developed the concentration<br\/>that is without rapture,<br\/>and when there was developed the concentration<br\/>that is accompanied by delight,<br\/>and when there was developed the concentration<br\/>that is accompanied by equanimity,<br\/>then the knowledge and vision arose in me:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Unshakable is freedom of mind for me,<br\/>this is the last birth,<br\/>there is not now again-becoming.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus spoke the Lord.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Delighted, the venerable Anuruddha<br\/>rejoiced in what the Lord had said.<\/p>\n\n\t\t\t\t\t<p class=\"f4 ctr\">Discourse on Defilements;<br\/>The Eighth<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<hr class=\"demi\"\/>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n1\" href=\"#fn1\">1<\/a>]<\/sup> <i>Cf.<\/i> <i>Vin.<\/i> i. 341, 349 <i>ff.,<\/i> and see notes at <i>B.D.<\/i> iv. 488 <i>f.<\/i> and 498 <i>ff.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n2\" href=\"#fn2\">2<\/a>]<\/sup> This is the same as the opening of the <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/mn\/idx_majjhima_nikaya_1.htm#p48\"><i>Kosamb\u012bya Sutta<\/i> (<i>M.<\/i> Sta. 48).<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n3\" href=\"#fn3\">3<\/a>]<\/sup> Called at <i>Vin.<\/i> i. 341 &#8220;one who spoke what was not<i>-dhamma.<\/i>&#8220;<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n4\" href=\"#fn4\">4<\/a>]<\/sup> See <i>M.L.S.<\/i> ii. Intr., p. xxvii <i>ff.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n5\" href=\"#fn5\">5<\/a>]<\/sup> As at <i>Vin.<\/i> i. 349 <i>ff.<\/i> See <i>B.D.<\/i> iv. 498 <i>ff.<\/i> for notes.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n6\" href=\"#fn6\">6<\/a>]<\/sup> From here also at <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/mn\/idx_majjhima_nikaya_1.htm#p31\"><i>M.<\/i> i. 205 <i>ff.<\/i><\/a> See <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pts\/mn\/mn.031.horn.pts.htm\"><i>M.L.S.<\/i> i. 257 <i>ff.<\/i><\/a> for notes.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n7\" href=\"#fn7\">7<\/a>]<\/sup> The plural, Anuruddh\u0101, is used in place of the names of the three separate monks.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n8\" href=\"#fn8\">8<\/a>]<\/sup> <i>Vin.<\/i> i. 352 goes on differently from here.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n9\" href=\"#fn9\">9<\/a>]<\/sup> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.031.pali.bd.htm#pg207\"><i>M.<\/i> i. 207<\/a> goes on differently from here.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n10\" href=\"#fn10\">10<\/a>]<\/sup> <i>obh\u0101sa.<\/i> See Intr., p. xxi; <i>P.T.C.<\/i> s.v. <i>obh\u0101sa<\/i> for further references; and also <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/an\/idx_08_atthakanipata.htm#p64\"><i>A.<\/i> iv. 302<\/a> where <i>obh\u0101sa<\/i> occurs and is translated at <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pts\/an\/08_eights\/an08.064.hare.pts.htm\"><i>G.S.<\/i> iv. 201<\/a> by E.M. Hare as &#8220;auras,&#8221; and he quotes the <i>Comy.;<\/i> &#8220;rays known to the clairvoyant.&#8221; The &#8220;clairvoyant&#8221; must be understood as one who, in meditation, has won the knowledge of <i>deva<\/i>-vision; it is with this that he &#8220;sees,&#8221; <i>cf.<\/i> <i>MA.<\/i> iv. 207: <i>dibbacakkhun\u0101 r\u016bpadasmna\u00f1 ca sa\u00f1j\u0101n\u0101ma.<\/i> Nyanatiloka, in <i>Bud. Dicty.,<\/i> says, s.v. <i>obh\u0101sa,<\/i> &#8220;Effulgence of light, Aura appearing at times during deep Insight (vipassan\u0101) may become a &#8216;defilement of insight,&#8217; <i>vipassan\u016bpakkilesa.<\/i>&#8221; <i>Obh\u0101sa<\/i> is a difficult word for a translator and its meaning or meanings, for these seem to vary from context to context, need further investigation. &#8220;Effulgence of light&#8221; is perhaps rather too strong, and &#8220;aura&#8221; can hardly be accepted as the right rendering. Nor will &#8220;light&#8221; do for, though light is implied, there is the definite and important word <i>\u0101loka.<\/i> This and <i>obh\u0101sa<\/i> occur in the same passage at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.11.pali.bd.htm#pg220\"><i>D.<\/i> i, 220<\/a> and certainly appear to have different meanings. At <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.123.pali.bd.htm#pg120\"><i>M.<\/i> iii. 120<\/a> I have translated <i>obh\u0101sa<\/i> in a context that has nothing to do with meditation as &#8220;radiance,&#8221; that is &#8220;effulgence of light,&#8221; and for the above I tentatively suggest light-manifestation or light-radiation; see under <i>avabh\u0101sa<\/i> in the Skrt. lexicons. According to <i>MA.<\/i> iv. 207 the <i>obh\u0101sa<\/i> in this passage is preparatory, <i>parikammobh\u0101sa.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n11\" href=\"#fn11\">11<\/a>]<\/sup> <i>dassana,<\/i> appearance, showing.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n12\" href=\"#fn12\">12<\/a>]<\/sup> This appears to mean they are perceived extra-sensibly for <i>MA.<\/i> iv. 207 says &#8220;We perceive the appearance of material shapes through <i>deva<\/i>-vision &#8230; seeing a variety of material shapes through <i>deva<\/i>-vision,&#8221; and the whole passage points to processes in meditation.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n13\" href=\"#fn13\">13<\/a>]<\/sup> <i>nimitta.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n14\" href=\"#fn14\">14<\/a>]<\/sup> According to <i>MA.<\/i> iv. 207 this is <i>parikamma-sam\u0101dhi,<\/i> preparatory concentration. <i>Cavi,<\/i> which I have here rendered as &#8220;fell away,&#8221; is the aorist of <i>cavati,<\/i> a verb used regularly for the passing, deceasing or falling from one existence (to be reborn in another). Above however it is clearly not being used in this special sense.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n15\" href=\"#fn15\">15<\/a>]<\/sup> <i>amanasik\u0101ra.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n16\" href=\"#fn16\">16<\/a>]<\/sup> I follow the v.l.&#8217;s <i>tato nid\u0101na\u0271<\/i> in preference to the text&#8217;s <i>ubhatonid\u0101na\u0271,<\/i> from both sources, perhaps thinking of the two murderers.<\/p>\n\n\t\t\t\t\t\t<div class=\"floatrpp wpx200 marl6\">\n\t\t\t\t\t\t\t<p><i>Ubbilla.<\/i> Jubilation, but &#8216;Ubilation&#8217; Sp? which I cannot find in the dictionary.<\/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=\"n17\" href=\"#fn17\">17<\/a>]<\/sup> <i>ubbilla<\/i> pleasurable excitement. The word appears to occur only here in the Pali canon, although <i>ubbill\u0101vitatta<\/i> occurs at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.022.pali.bd.htm#pg140\"><i>M.<\/i> i. 140<\/a> and a few other passages.<\/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.052.pali.bd.htm#pg352\"><i>M.<\/i> i. 352.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n19\" href=\"#fn19\">19<\/a>]<\/sup> On too much and too little energy, see the Parable of the Lute, <i>Vin.<\/i> i. 182, <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/an\/06_sixes\/an06.055.pali.bd.htm#pg375\"><i>A.<\/i> iii. 375.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n20\" href=\"#fn20\">20<\/a>]<\/sup> <i>abhijapp\u0101,<\/i> explained at <i>MA.<\/i> iv. 208 by <i>ta\u1e47h\u0101,<\/i> arising when one has made the light, <i>\u0101loka,<\/i> increase as far as the confines of the <i>deva<\/i>-world and has seen a company of <i>devas<\/i>. The word also occurs at <i>Dhs.<\/i> 1059, <i>Vbh.<\/i> 361.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n21\" href=\"#fn21\">21<\/a>]<\/sup> None of these states appears as a defilement of the mind, <i>cittassa upakkilesa,<\/i> at <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/mn\/idx_majjhima_nikaya_1.htm#p7\"><i>M.<\/i> i. 36.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n22\" href=\"#fn22\">22<\/a>]<\/sup> <i>r\u016bpanimitta.<\/i> Probably <i>nimitta<\/i> is here the reflex-image which, by means of certain exercises in concentration, appears as if seen by the eye.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n23\" href=\"#fn23\">23<\/a>]<\/sup> <i>paritta obh\u0101sa,<\/i> explained at <i>MA.<\/i> iv. 209 as <i>parittakamma\u1e6d\u1e6d\u1e6dh\u0101ne obh\u0101sa\u0271<\/i> light-manifestation in regard to a limited object of meditational exercise.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n24\" href=\"#fn24\">24<\/a>]<\/sup> These are usually taken to be the first three of the following modes of concentration, <i>sam\u0101dhi.<\/i> At <i>Kvu.<\/i> 413 it is agreed that these three (forms of) <i>sam\u0101dhi<\/i> were spoken of by the Lord: <i>e.g.<\/i> at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/bd\/dn\/dn.33.03.olds.bd.htm#p3.50\">D. iii. 219,<\/a> above <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/mn\/mn.120.horn.pts.htm#pg102\">(<i>M.<\/i> iii. 102),<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/sn\/04_salv\/idx_43_asankhatasamyutta.htm#p3\"><i>S.<\/i> iv. 360,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/an\/idx_08_atthakanipata.htm#p63\"><i>A.<\/i> iv. 300<\/a> which last is identical with <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/mn\/mn.026.pali.bd.htm\"><i>M.<\/i> iii. 162<\/a> and appears to speak of seven forms of samadhi. At <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/sn\/04_salv\/idx_43_asankhatasamyutta.htm#p3\"><i>S.<\/i> iv. 360, 302-363<\/a> the three forms, among a number of other attainments, are called the Way leading to the Uncompounded. See also <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/an\/idx_09_navakanipata.htm#p41\"><i>A.<\/i> iv. 440 <i>ff.,<\/i><\/a> <i>Miln.<\/i> 337, <i>Vism.<\/i> 96; and <i>Pts. Contr.<\/i> p, 239, <i>n.<\/i> 1, <i>Bud. Psych. Ethics,<\/i> p. 62, <i>n.<\/i> 1, <i>Comp.<\/i> p. 86; and also <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/an\/idx_03_tikanipata.htm#p161\"><i>A.<\/i> i. 299,<\/a> <i>n.<\/i> 2.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n25\" href=\"#fn25\">25<\/a>]<\/sup> This has reference to the fivefold system of <i>jh\u0101na,<\/i> obtained by successive instead of simultaneous elimination of <i>vitakka<\/i> and <i>vicara<\/i>. This happens in the second <i>jh\u0101na,<\/i> but the &#8220;three (forms of) <i>sam\u0101dhi<\/i> in <i>jh\u0101na<\/i> occur both in the (more usual) fourfold system of <i>jh\u0101na<\/i> as well as in the fivefold,&#8221; <i>MA.<\/i> iv. 209.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n26\" href=\"#fn26\">26<\/a>]<\/sup> <i>sapp\u012btika.<\/i> This belongs to the second and third <i>jh\u0101nas,<\/i> <i>MA.<\/i> iv. 209, but according to <i>AA.<\/i> ii. 153 it is the happiness, <i>sukha,<\/i> of the first and second <i>jh\u0101nas.<\/i> This, and the three succeeding forms of concentration are also mentioned at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/an\/08_eights\/an08.063.pali.bd.htm#pg300\"><i>A.<\/i> iv. 300 <i>f.,<\/i><\/a> while at <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pali\/an\/02_twos\/an02.140-149.pali.bd.htm\"><i>A.<\/i> i. 91<\/a> they form two of the various forms of happiness, <i>dve sukh\u0101ni:<\/i> the happiness without rapture being chief over that with rapture, and the happiness of even-mindedness or equanimity being chief over the happiness of delight, <i>s\u0101ta.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n27\" href=\"#fn27\">27<\/a>]<\/sup> The <i>sam\u0101dhi<\/i> of the third and fourth <i>jh\u0101nas,<\/i> <i>MA.<\/i> iv. 209; the sukha of these at <i>AA.<\/i> ii. 153.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n28\" href=\"#fn28\">28<\/a>]<\/sup> <i>s\u0101ta;<\/i> again belonging to the third and fourth <i>jh\u0101nas,<\/i> <i>MA.<\/i> iv. 209; but <i>AA.<\/i> ii. 153 discriminates, saying <i>s\u0101tasukha<\/i> is happiness among the three <i>jh\u0101nas,<\/i> while <i>upekh\u0101sukha<\/i> is the happiness of the fourth <i>jh\u0101na.<\/i> At <i>Vism.<\/i> 86 <i>sukha<\/i> takes the place of <i>s\u0101ta.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n29\" href=\"#fn29\">29<\/a>]<\/sup> <i>upekh\u0101.<\/i> <i>MA.<\/i> iv. 209 says &#8220;this belongs to the fourth <i>jh\u0101na<\/i> in the fourfold system, and to the fifth in the fivefold system. But when did the Lord develop this threefold <i>sam\u0101dhi?<\/i> During the last watch (of the night) when he was sitting at the root of the great Bo-tree, His first Way is connected with the first <i>jh\u0101na,<\/i> his second, third and fourth Ways with the second, third and fourth <i>jh\u0101nas.<\/i> In the fivefold system there is no way of the fifth <i>jh\u0101na.<\/i>&#8221; Are the three modes of <i>sam\u0101dhi<\/i> really (1) that connected with initial and discursive thought, (2) that connected with rapture, (3) that connected with delight and equanimity? (Or are they taken to be so in this Discourse?) On this point see the numbered classification of <i>sam\u0101dhi<\/i> at <i>Vism.<\/i> 85. See also above, Intr., p. xxii.<\/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.128.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-dd1a3f9 elementor-section-full_width elementor-section-content-space-between elementor-section-height-default elementor-section-height-default\" data-id=\"dd1a3f9\" 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-6d714d1\" data-id=\"6d714d1\" 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-47e2fde elementor-widget elementor-widget-text-editor\" data-id=\"47e2fde\" 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-35904","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\/35904","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=35904"}],"version-history":[{"count":5,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35904\/revisions"}],"predecessor-version":[{"id":38657,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35904\/revisions\/38657"}],"wp:attachment":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/media?parent=35904"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/categories?post=35904"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/tags?post=35904"},{"taxonomy":"td_series","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/td_series?post=35904"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}