{"id":35909,"date":"2022-08-22T10:31:10","date_gmt":"2022-08-22T03:31:10","guid":{"rendered":"https:\/\/tamhoc.org\/2022\/08\/22\/sutta-133\/"},"modified":"2022-08-29T01:32:40","modified_gmt":"2022-08-28T18:32:40","slug":"kinh-trung-bo-eng-133-kinh-dai-ca-chien-dien-nhat-da-hien-gia-mahakaccanabhaddekaratta-sutta","status":"publish","type":"post","link":"https:\/\/tamhoc.org\/trang-chu\/2022\/08\/22\/kinh-trung-bo-eng-133-kinh-dai-ca-chien-dien-nhat-da-hien-gia-mahakaccanabhaddekaratta-sutta\/","title":{"rendered":"Kinh Trung B\u1ed9 ENG 133 Kinh \u00d0\u1ea1i Ca-chi\u00ean-di\u00ean Nh\u1ea5t D\u1ea1 Hi\u1ec1n Gi\u1ea3 (Mah\u0101kacc\u0101nabhaddekaratta sutta)"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-post\" data-elementor-id=\"35909\" class=\"elementor elementor-35909\">\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-cb9fe60 elementor-section-full_width elementor-section-content-space-around elementor-section-height-default elementor-section-height-default\" data-id=\"cb9fe60\" 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-b2eef7b\" data-id=\"b2eef7b\" 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-1b4292c elementor-widget elementor-widget-text-editor\" data-id=\"1b4292c\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-text-editor elementor-clearfix\">\n\t\t\t\t<p>\t\t<div data-elementor-type=\"section\" data-elementor-id=\"29353\" class=\"elementor elementor-29353\">\n\t\t\t\t\t<div class=\"elementor-section-wrap\">\n\t\t\t\t\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-3841028 elementor-section-full_width elementor-section-content-space-evenly elementor-section-height-default elementor-section-height-default\" data-id=\"3841028\" 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-33 elementor-top-column elementor-element elementor-element-4cda7d4\" data-id=\"4cda7d4\" 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-d909715 elementor-widget elementor-widget-theme-site-logo elementor-widget-image\" data-id=\"d909715\" data-element_type=\"widget\" data-widget_type=\"theme-site-logo.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-image\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t<a href=\"https:\/\/tamhoc.org\/trang-chu\">\n\t\t\t\t\t\t\t<img decoding=\"async\" src=\"https:\/\/tamhoc.org\/wp-content\/plugins\/elementor\/assets\/images\/placeholder.png\" title=\"\" alt=\"\" \/>\t\t\t\t\t\t\t\t<\/a>\n\t\t\t\t\t\t\t\t\t\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-33 elementor-top-column elementor-element elementor-element-c0ffcaa\" data-id=\"c0ffcaa\" 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<div class=\"elementor-column elementor-col-33 elementor-top-column elementor-element elementor-element-6ae6892\" data-id=\"6ae6892\" 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-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-018cfb5 elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"018cfb5\" 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-c941e74\" data-id=\"c941e74\" 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-1ac8b92 elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"1ac8b92\" 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-dafc83e\" data-id=\"dafc83e\" 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-2270f5c elementor-widget elementor-widget-text-editor\" data-id=\"2270f5c\" 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-874eb4f elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"874eb4f\" 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-f32f155\" data-id=\"f32f155\" 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-2ac920b elementor-widget elementor-widget-text-editor\" data-id=\"2ac920b\" 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=\"31435\" class=\"elementor elementor-31435\">\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-4bf45d71 elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"4bf45d71\" 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-21306c8e\" data-id=\"21306c8e\" 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-73002c57 elementor-widget elementor-widget-toggle\" data-id=\"73002c57\" 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-1921\" class=\"elementor-tab-title\" data-tab=\"1\" role=\"tab\" aria-controls=\"elementor-tab-content-1921\" 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 133.Kinh \u00d0\u1ea1i Ca-chi\u00ean-di\u00ean Nh\u1ea5t D\u1ea1 Hi\u1ec1n Gi\u1ea3 (Mah\u0101kacc\u0101nabhaddekaratta sutta)<\/a>\n\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<div id=\"elementor-tab-content-1921\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"1\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-1921\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-dai-ca-chien-dien-nhat-da-hien-gia\/\">133.Kinh \u00d0\u1ea1i Ca-chi\u00ean-di\u00ean Nh\u1ea5t D\u1ea1 Hi\u1ec1n Gi\u1ea3 (Mah\u0101kacc\u0101nabhaddekaratta sutta)<\/a><\/li><li>\u00a0<\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/22\/kinh-trung-bo-eng-133-kinh-dai-ca-chien-dien-nhat-da-hien-gia-mahakaccanabhaddekaratta-sutta\/\" rel=\"bookmark\">Kinh Trung B\u1ed9 ENG 133 Kinh \u00d0\u1ea1i Ca-chi\u00ean-di\u00ean Nh\u1ea5t D\u1ea1 Hi\u1ec1n Gi\u1ea3 (Mah\u0101kacc\u0101nabhaddekaratta sutta)<\/a><\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/23\/mn-133-maha-kaccana-bhaddeka-ratta-sutta%e1%b9%83\/\" rel=\"bookmark\">MN 133: Mah\u0101 Kacc\u0101na-Bhadd\u2019Eka-Ratta Sutta\u1e43<\/a><\/li><li class=\"entry-title\"><a href=\"https:\/\/tamhoc.org\/2022\/09\/08\/kinh-trung-bo-ah133-mahakaccana-bhaddekarattasutta-kinh-dai-ca-chien-dien-nhat-da-hien-gia-h-165on-tuyen-lam-thien-kinh\/\" rel=\"bookmark\">Kinh Trung B\u1ed9 AH133 : Mah\u00e0kacc\u00e0na-Bhaddekarattasutta, Kinh \u0110\u1ea1i Ca chi\u00ean di\u00ean nh\u1ea5t d\u1ea1 hi\u1ec1n gi\u1ea3 -H.165 \u00d4n Tuy\u1ec1n l\u00e2m thi\u00ean kinh<\/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-1922\" class=\"elementor-tab-title\" data-tab=\"2\" role=\"tab\" aria-controls=\"elementor-tab-content-1922\" 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-1922\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"2\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-1922\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-dai-ca-chien-dien-nhat-da-hien-gia\/#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-133-dai-ca-chien-dien-nhat-da-hien-gia\/\" rel=\"bookmark\">To\u00e1t y\u1ebfu Trung b\u1ed9 133 : \u00d0\u1ea1i Ca chi\u00ean di\u00ean nh\u1ea5t d\u1ea1 hi\u1ec1n gi\u1ea3<\/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 133.Kinh \\u00d0\\u1ea1i Ca-chi\\u00ean-di\\u00ean Nh\\u1ea5t D\\u1ea1 Hi\\u1ec1n Gi\\u1ea3 (Mah\\u0101kacc\\u0101nabhaddekaratta sutta)\",\"acceptedAnswer\":{\"@type\":\"Answer\",\"text\":\"<ul><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/21\\\/kinh-dai-ca-chien-dien-nhat-da-hien-gia\\\/\\\">133.Kinh \\u00d0\\u1ea1i Ca-chi\\u00ean-di\\u00ean Nh\\u1ea5t D\\u1ea1 Hi\\u1ec1n Gi\\u1ea3 (Mah\\u0101kacc\\u0101nabhaddekaratta sutta)<\\\/a><\\\/li><li>\\u00a0<\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/22\\\/kinh-trung-bo-eng-133-kinh-dai-ca-chien-dien-nhat-da-hien-gia-mahakaccanabhaddekaratta-sutta\\\/\\\" rel=\\\"bookmark\\\">Kinh Trung B\\u1ed9 ENG 133 Kinh \\u00d0\\u1ea1i Ca-chi\\u00ean-di\\u00ean Nh\\u1ea5t D\\u1ea1 Hi\\u1ec1n Gi\\u1ea3 (Mah\\u0101kacc\\u0101nabhaddekaratta sutta)<\\\/a><\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/23\\\/mn-133-maha-kaccana-bhaddeka-ratta-sutta%e1%b9%83\\\/\\\" rel=\\\"bookmark\\\">MN 133: Mah\\u0101 Kacc\\u0101na-Bhadd\\u2019Eka-Ratta Sutta\\u1e43<\\\/a><\\\/li><li class=\\\"entry-title\\\"><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/09\\\/08\\\/kinh-trung-bo-ah133-mahakaccana-bhaddekarattasutta-kinh-dai-ca-chien-dien-nhat-da-hien-gia-h-165on-tuyen-lam-thien-kinh\\\/\\\" rel=\\\"bookmark\\\">Kinh Trung B\\u1ed9 AH133 : Mah\\u00e0kacc\\u00e0na-Bhaddekarattasutta, Kinh \\u0110\\u1ea1i Ca chi\\u00ean di\\u00ean nh\\u1ea5t d\\u1ea1 hi\\u1ec1n gi\\u1ea3 -H.165 \\u00d4n Tuy\\u1ec1n l\\u00e2m thi\\u00ean kinh<\\\/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-dai-ca-chien-dien-nhat-da-hien-gia\\\/#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-133-dai-ca-chien-dien-nhat-da-hien-gia\\\/\\\" rel=\\\"bookmark\\\">To\\u00e1t y\\u1ebfu Trung b\\u1ed9 133 : \\u00d0\\u1ea1i Ca chi\\u00ean di\\u00ean nh\\u1ea5t d\\u1ea1 hi\\u1ec1n gi\\u1ea3<\\\/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-66c80d7\" data-id=\"66c80d7\" 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-4c18ad64 elementor-widget elementor-widget-text-editor\" data-id=\"4c18ad64\" 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\/>4. Vibha\u1e45ga Vagga<\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\">The Middle Length Sayings<br\/>III. The Final Fifty Discourses<br\/>4. The Division on Analysis<\/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#p133\">Sutta 133<\/a><\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\">Mah\u0101 Kacc\u0101na-Bhadd&#8217;Eka-Ratta 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=\"pg237\"><span class=\"f2 g\"><b>[237]<\/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.133.pali.bd.htm#p1\">1<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/chlm\/mn\/mn.133.chlm.sbb.htm#p1\">chlm<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/mnl\/mn\/mn.133.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#rajagaha\">R\u0101jagaha<\/a><br\/>in the Tapoda monastery.<span class=\"f1\"><sup>[<a id=\"fn1\" href=\"#n1\">1<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the venerable Samiddhi,<span class=\"f1\"><sup>[<a id=\"fn2\" href=\"#n2\">2<\/a>]<\/sup><\/span><br\/>getting up when the night was waning,<br\/>went to the Tapoda (lake)<br\/>to bathe his limbs.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When he had bathed his limbs in the Tapoda (lake)<br\/>and had come out (of the water),<br\/>he stood in one robe<br\/>drying his limbs.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then, when the night was far spent,<span class=\"f1\"><sup>[<a id=\"fn3\" href=\"#n3\">3<\/a>]<\/sup><\/span><br\/>a certain deva<br\/>illumining with his radiant beauty<br\/>the whole of the Tapoda,<span class=\"f1\"><sup>[<a id=\"fn4\" href=\"#n4\">4<\/a>]<\/sup><\/span><br\/>approached the venerable Samiddhi<br\/>and, having approached,<br\/>stood at one side.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">While he was standing at one side,<br\/>this deva spoke thus to the venerable Samiddhi:<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pg238\"><span class=\"f2 g\"><b>[238]<\/b><\/span><\/a> &#8220;Do you, monk, remember<br\/>the exposition<br\/>and the analysis<br\/>of the Auspicious?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;I, friend,<span class=\"f1\"><sup>[<a id=\"fn5\" href=\"#n5\">5<\/a>]<\/sup><\/span> do not remember<br\/>the exposition<br\/>and the analysis<br\/>of the Auspicious.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But do you, friend, remember<br\/>the exposition<br\/>and the analysis<br\/>of the Auspicious?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;I too, monk, do not remember<br\/>either the exposition<br\/>or the analysis<br\/>of the Auspicious.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But do you, monk, remember<br\/>the verses of the Auspicious?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;I, friend, do not remember<br\/>the verses of the Auspicious.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But do you, friend, remember<br\/>the verses of the Auspicious?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;I too, monk, do not remember<br\/>the verses of the Auspicious.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But do you, monk, learn<br\/>the exposition<br\/>and the analysis<br\/>of the Auspicious;<br\/>do you, monk, master<br\/>the exposition<br\/>and the analysis<br\/>of the Auspicious;<br\/>do you, monk, remember<br\/>the exposition<br\/>and the analysis<br\/>of the Auspicious.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">For the exposition<br\/>and the analysis<br\/>of the Auspicious, monk,<br\/>are connected with the goal,<br\/>they are fundamental to the Brahma-faring.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus spoke this deva;<br\/>having said this,<br\/>he disappeared then and there.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the venerable Samiddhi<br\/>towards the end of that night<br\/>approached the Lord;<br\/>having approached and greeted the Lord,<br\/>he sat down at a respectful distance.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As he was sitting down at a respectful distance,<br\/>the venerable Samiddhi<br\/>spoke thus to the Lord:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Now I, revered sir,<br\/>when the night was waning<br\/>went to the Tapoda (lake)<br\/>to bathe my limbs.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When I had bathed my limbs<br\/>in the Tapoda (lake)<br\/>and had come out (of the water),<br\/>I stood in one robe<br\/>while drying my limbs.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then, revered sir, when the night was far spent<br\/>a certain deva<br\/>illumining with his radiant beauty<br\/>the whole of the Tapoda,<br\/>approached me<br\/>and, having approached,<br\/>stood at one side.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">While he was standing at one side,<br\/>this deva spoke thus to me:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Do you, monk, remember<br\/>the exposition<br\/>and the analysis<br\/>of the Auspicious?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;I, friend, do not remember<br\/>the exposition<br\/>and the analysis<br\/>of the Auspicious.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But do you, friend, remember<br\/>the exposition<br\/>and the analysis<br\/>of the Auspicious?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;I too, monk, do not remember<br\/>either the exposition<br\/>or the analysis<br\/>of the Auspicious.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But do you, monk, remember<br\/>the verses of the Auspicious?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;I, friend, do not remember<br\/>the verses of the Auspicious.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But do you, friend, remember<br\/>the verses of the Auspicious?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;I too, monk, do not remember<br\/>the verses of the Auspicious.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But do you, monk, learn<br\/>the exposition<br\/>and the analysis<br\/>of the Auspicious;<br\/>do you, monk, master<br\/>the exposition<br\/>and the analysis<br\/>of the Auspicious;<br\/>do you, monk, remember<br\/>the exposition<br\/>and the analysis<br\/>of the Auspicious.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">For the exposition<br\/>and the analysis<br\/>of the Auspicious, monk,<br\/>are connected with the goal,<br\/>they are fundamental to the Brahma-faring.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus spoke this deva;<br\/>having said this,<br\/>he disappeared then and there.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It were good, revered sir,<br\/>if the Lord would teach me<br\/>the exposition<br\/>and the analysis<br\/>of the Auspicious.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Well then, monk, listen<br\/>and attend carefully<br\/>and I will speak.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Yes, revered sir,&#8221;<br\/>the venerable Samiddhi answered the Lord in assent.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The Lord spoke thus:<\/p>\n\n\t\t\t\t\t      <p class=\"f4 in2\">&#8220;The past should not be followed after, the future not desired.<br\/>What is past is got rid of and the future has not come.<br\/>But whoever has eye now here, now there, of a present thing,<br\/>Knowing that it is immovable, unshakable, let him cultivate it.<br\/>Swelter at the task this very day. Who knows whether he will die tomorrow?<br\/>There is no bargaining with the great hosts of Death.<br\/>Thus abiding ardently, unwearied day and night,<br\/>He indeed is &#8216;Auspicious&#8217; called, described as a sage at peace.&#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\">When he had said this,<span class=\"f1\"><sup>[<a id=\"fn6\" href=\"#n6\">6<\/a>]<\/sup><\/span><br\/>the Well-farer rose <a id=\"pg239\"><span class=\"f2 g\"><b>[239]<\/b><\/span><\/a> from his seat<br\/>and entered a dwelling-place.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Soon after the Lord had gone,<br\/>it occurred to those monks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Your reverences, the Lord,<br\/>having recited this exposition to us in brief,<br\/>but not having explained the meaning in full,<br\/>rose from his seat<br\/>and entered a dwelling-place:<\/p>\n\n\t\t\t\t\t      <p class=\"f4 in2\">&#8220;The past should not be followed after, the future not desired.<br\/>What is past is got rid of and the future has not come.<br\/>But whoever has eye now here, now there, of a present thing,<br\/>Knowing that it is immovable, unshakable, let him cultivate it.<br\/>Swelter at the task this very day. Who knows whether he will die tomorrow?<br\/>There is no bargaining with the great hosts of Death.<br\/>Thus abiding ardently, unwearied day and night,<br\/>He indeed is &#8216;Auspicious&#8217; called, described as a sage at peace.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Now, who can explain the meaning in full<br\/>of this exposition that was recited in brief by the Lord<br\/>but the meaning of which was not explained in full?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then it occurred to these monks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Now the venerable Kacc\u0101na the Great<br\/>is both praised by the Teacher<br\/>and revered by intelligent fellow-Brahma-farers;<br\/>and the venerable Kacc\u0101na the Great<br\/>is able to explain in full<br\/>the meaning of this exposition<br\/>that was recited in brief by the Lord<br\/>but the meaning of which was not explained in full.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Suppose we were to approach the venerable Kacc\u0101na the Great,<br\/>and having approached,<br\/>were to question him on this meaning?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then these monks approached the venerable Kacc\u0101na the Great;<br\/>having approached,<br\/>they exchanged greetings with him,<br\/>and when they had conversed in a friendly and courteous way,<br\/>they sat down at a respectful distance.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As they were sitting down at a respectful distance,<br\/>these monks spoke thus to the venerable Kacc\u0101na the Great:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Reverend Kacc\u0101na,<br\/>the Lord, having recited this exposition to us in brief<br\/>but not having explained its meaning in full,<br\/>rose from his seat and entered a dwelling-place:<\/p>\n\n\t\t\t\t\t      <p class=\"f4 in2\">&#8220;The past should not be followed after, the future not desired.<br\/>What is past is got rid of and the future has not come.<br\/>But whoever has eye now here, now there, of a present thing,<br\/>Knowing that it is immovable, unshakable, let him cultivate it.<br\/>Swelter at the task this very day. Who knows whether he will die tomorrow?<br\/>There is no bargaining with the great hosts of Death.<br\/>Thus abiding ardently, unwearied day and night,<br\/>He indeed is &#8216;Auspicious&#8217; called, described as a sage at peace.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Soon after the Lord had departed,<br\/>it occurred to us,<br\/>reverend Kacc\u0101na:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Your reverences, the Lord,<br\/>having recited this exposition to us in brief,<br\/>but not having explained the meaning in full,<br\/>rose from his seat<br\/>and entered a dwelling-place:<\/p>\n\n\t\t\t\t\t      <p class=\"f4 in2\">&#8220;The past should not be followed after, the future not desired.<br\/>What is past is got rid of and the future has not come.<br\/>But whoever has eye now here, now there, of a present thing,<br\/>Knowing that it is immovable, unshakable, let him cultivate it.<br\/>Swelter at the task this very day. Who knows whether he will die tomorrow?<br\/>There is no bargaining with the great hosts of Death.<br\/>Thus abiding ardently, unwearied day and night,<br\/>He indeed is &#8216;Auspicious&#8217; called, described as a sage at peace.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Now, who can explain the meaning in full<br\/>of this exposition that was recited in brief by the Lord<br\/>but the meaning of which was not ex- <a id=\"pg240\"><span class=\"f2 g\"><b>[240]<\/b><\/span><\/a> plained in full?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then it occurred to us:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Now the venerable Kacc\u0101na the Great<br\/>is both praised by the Teacher<br\/>and revered by intelligent fellow-Brahma-farers;<br\/>and the venerable Kacc\u0101na the Great<br\/>is able to explain in full<br\/>the meaning of this exposition<br\/>that was recited in brief by the Lord<br\/>but the meaning of which was not explained in full.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Suppose we were to approach the venerable Kacc\u0101na the Great,<br\/>and having approached,<br\/>were to question him on this meaning?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">May the venerable Kacc\u0101na the Great explain it.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Your reverences,<br\/>as a man walking about aiming at the pith,<br\/>searching for the pith,<br\/>looking about for the pith<br\/>of a great,<br\/>stable<br\/>and pithy tree,<br\/>might pass by the root,<br\/>pass by the trunk,<br\/>thinking that the pith<br\/>was to be looked for<br\/>in the branches and foliage &#8211;<br\/>even so is this performance of the venerable ones,<br\/>for (although) you had the Teacher face to face,<br\/>yet you have ignored that Lord<br\/>and judge that it is I<br\/>who should be questioned on this meaning.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But, your reverences,<br\/>the Lord knows what should be known,<br\/>sees what should be seen,<br\/>he has become eye,<br\/>become knowledge,<br\/>become <i>Dhamma<\/i>,<br\/>become Brahma,<br\/>he is the propounder,<br\/>the expounder,<br\/>the bringer of the goal,<br\/>the giver of the Deathless,<br\/><i>Dhamma<\/i>-lord,<br\/>Tath\u0101\u0101gata.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This was the time<br\/>when you should have questioned the Lord on this meaning<br\/>so that you might have understood<br\/>what the Lord explained to you.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Undoubtedly, reverend Kacc\u0101na,<br\/>the Lord knows what should be known,<br\/>sees what should be seen,<br\/>he has become eye,<br\/>become knowledge,<br\/>become <i>Dhamma<\/i>,<br\/>become Brahma,<br\/>he is the propounder,<br\/>the expounder,<br\/>the bringer of the goal,<br\/>the giver of the Deathless,<br\/><i>Dhamma<\/i>-lord,<br\/>Tath\u0101\u0101gata.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This was the time<br\/>when we should have questioned the Lord on this meaning<br\/>so that we might have understood<br\/>what the Lord explained to us.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But the venerable Kacc\u0101na the Great<br\/>is both praised by the Teacher<br\/>and revered by intelligent fellow Brahma-farers;<br\/>and the venerable Kacc\u0101na the Great is able to explain in full<br\/>the meaning of this exposition that was recited in brief by the Lord<br\/>but the meaning of which was not explained in full.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">May the venerable Kaccana explain it,<br\/>without finding it troublesome.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Well then, your reverences,<br\/>listen,<br\/>pay careful attention<br\/>and I will speak.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Yes, your reverence,&#8221;<br\/>these monks answered the venerable Kacc\u0101na the Great in assent.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The venerable Kacc\u0101na the Great spoke thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;In regard to that exposition, your reverences,<br\/>that the Lord recited in brief<br\/>but the meaning of which he had not explained in full<br\/>when he rose from his seat<br\/>and entered a dwelling-place:<\/p>\n\n\t\t\t\t\t      <p class=\"f4 in2\">&#8220;The past should not be followed after, the future not desired.<br\/>What is past is got rid of and the future has not come.<br\/>But whoever has eye now here, now there, of a present thing,<br\/>Knowing that it is immovable, unshakable, let him cultivate it.<br\/>Swelter at the task this very day. Who knows whether he will die tomorrow?<br\/>There is no bargaining with the great hosts of Death.<br\/>Thus abiding ardently, unwearied day and night,<br\/>He indeed is &#8216;Auspicious&#8217; called, described as a sage at peace.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Of this exposition that was recited by the Lord in brief<br\/>but the <a id=\"pg241\"><span class=\"f2 g\"><b>[241]<\/b><\/span><\/a> meaning of which<br\/>he did not explain in full,<br\/>I, your reverences, understand the meaning in full thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And how, your reverences, does one follow after the past?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Such was my eye<span class=\"f1\"><sup>[<a id=\"fn7\" href=\"#n7\">7<\/a>]<\/sup><\/span><span class=\"f3\"><sup>[<a id=\"edfn1\" href=\"#edn1\">ed1<\/a>]<\/sup><\/span> in the distant past,<br\/>such were material shapes,&#8217;<br\/>and his consciousness<span class=\"f1\"><sup>[<a id=\"fn8\" href=\"#n8\">8<\/a>]<\/sup><\/span> is bound fast there<br\/>by desire and attachment;<br\/>because his consciousness is bound fast<br\/>by desire and attachment,<br\/>he delights in it;<span class=\"f1\"><sup>[<a id=\"fn9\" href=\"#n9\">9<\/a>]<\/sup><\/span><br\/>delighting in it<br\/>he follows after the past.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Such was my ear in the distant past,<br\/>such were sounds,&#8217;<br\/>and his consciousness is bound fast there<br\/>by desire and attachment;<br\/>because his consciousness is bound fast<br\/>by desire and attachment,<br\/>he delights in it;<br\/>delighting in it<br\/>he follows after the past.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Such was my nose in the distant past,<br\/>such were smells,&#8217;<br\/>and his consciousness is bound fast there<br\/>by desire and attachment;<br\/>because his consciousness is bound fast<br\/>by desire and attachment,<br\/>he delights in it;<br\/>delighting in it<br\/>he follows after the past.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Such was my tongue in the distant past,<br\/>such were flavours,&#8217;<br\/>and his consciousness is bound fast there<br\/>by desire and attachment;<br\/>because his consciousness is bound fast<br\/>by desire and attachment,<br\/>he delights in it;<br\/>delighting in it<br\/>he follows after the past.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Such was my body in the distant past,<br\/>such were tactile objects,&#8217;<br\/>and his consciousness is bound fast there<br\/>by desire and attachment;<br\/>because his consciousness is bound fast<br\/>by desire and attachment,<br\/>he delights in it;<br\/>delighting in it<br\/>he follows after the past.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Such was my mind in the distant past,<br\/>such were mental states,&#8217;<br\/>and his consciousness is bound fast there<br\/>by desire and attachment;<br\/>because his consciousness is bound fast<br\/>by desire and attachment,<br\/>he delights in it;<br\/>delighting in it<br\/>he follows after the past.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is thus, your reverences,<br\/>that one follows after the past.<\/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 how, your reverences,<br\/>does one not follow after the past?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Such was my eye in the distant past,<br\/>such were material shapes,&#8217;<br\/>but without his consciousness being bound fast there<br\/>by desire and attachment;<br\/>because his consciousness is not bound fast<br\/>by desire and attachment,<br\/>he does not delight in it;<br\/>not delighting in it<br\/>he does not follow after the past.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Such was my ear in the distant past,<br\/>such were sounds,&#8217;<br\/>but without his consciousness being bound fast there<br\/>by desire and attachment;<br\/>because his consciousness is not bound fast<br\/>by desire and attachment,<br\/>he does not delight in it;<br\/>not delighting in it<br\/>he does not follow after the past.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Such was my nose in the distant past,<br\/>such were smells,&#8217;<br\/>but without his consciousness being bound fast there<br\/>by desire and attachment;<br\/>because his consciousness is not bound fast<br\/>by desire and attachment,<br\/>he does not delight in it;<br\/>not delighting in it<br\/>he does not follow after the past.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Such was my tongue in the distant past,<br\/>such were flavours,&#8217;<br\/>but without his consciousness being bound fast there<br\/>by desire and attachment;<br\/>because his consciousness is not bound fast<br\/>by desire and attachment,<br\/>he does not delight in it;<br\/>not delighting in it<br\/>he does not follow after the past.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Such was my body in the distant past,<br\/>such were tactile objects,&#8217;<br\/>but without his consciousness being bound fast there<br\/>by desire and attachment;<br\/>because his consciousness is not bound fast<br\/>by desire and attachment,<br\/>he does not delight in it;<br\/>not delighting in it<br\/>he does not follow after the past.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Such was my mind in the distant past,<br\/>such were mental states,&#8217;<br\/>but without his consciousness being bound fast there<br\/>by desire and attachment;<br\/>because his consciousness is not bound fast<br\/>by desire and attachment,<br\/>he does not delight in it;<br\/>not delighting in it<br\/>he does not follow after the past.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is thus, your reverences,<br\/>that one does not follow after the past.<\/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 how, your reverences,<br\/>does one desire the future?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;May my eye be such<br\/>in the distant future,<br\/>material <a id=\"pg242\"><span class=\"f2 g\"><b>[242]<\/b><\/span><\/a> shapes such&#8217;<br\/>and bends his thought<br\/>to the acquisition of what is not (yet) acquired;<br\/>because he so bends his thought,<br\/>he delights in that;<br\/>delighting in that,<br\/>he desires the future.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;May my ear be such<br\/>in the distant future,<br\/>sounds such&#8217;<br\/>and bends his thought<br\/>to the acquisition of what is not (yet) acquired;<br\/>because he so bends his thought,<br\/>he delights in that;<br\/>delighting in that,<br\/>he desires the future.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;May my nose be such<br\/>in the distant future,<br\/>smells such&#8217;<br\/>and bends his thought<br\/>to the acquisition of what is not (yet) acquired;<br\/>because he so bends his thought,<br\/>he delights in that;<br\/>delighting in that,<br\/>he desires the future.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;May my tongue be such<br\/>in the distant future,<br\/>flavours such&#8217;<br\/>and bends his thought<br\/>to the acquisition of what is not (yet) acquired;<br\/>because he so bends his thought,<br\/>he delights in that;<br\/>delighting in that,<br\/>he desires the future.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;May my body be such<br\/>in the distant future,<br\/>tactile objects such&#8217;<br\/>and bends his thought<br\/>to the acquisition of what is not (yet) acquired;<br\/>because he so bends his thought,<br\/>he delights in that;<br\/>delighting in that,<br\/>he desires the future.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;May my mind be such<br\/>in the distant future,<br\/>mental objects such&#8217;<br\/>and bends his thought<br\/>to the acquisition of what is not (yet) acquired;<br\/>because he so bends his thought,<br\/>he delights in that;<br\/>delighting in that,<br\/>he desires the future.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is thus, your reverences,<br\/>that one desires the future.<\/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 how, your reverences,<br\/>does one not desire the future?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;May my eye be such<br\/>in the distant future,<br\/>material shapes such&#8217;<br\/>but does not bend his thought<br\/>to the acquisition of what is not (yet) acquired;<br\/>because he does not so bend his thought,<br\/>he does not delight in that;<br\/>not delighting in that,<br\/>he does not desire the future.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;May my ear be such<br\/>in the distant future,<br\/>sounds such&#8217;<br\/>but does not bend his thought<br\/>to the acquisition of what is not (yet) acquired;<br\/>because he does not so bend his thought,<br\/>he does not delight in that;<br\/>not delighting in that,<br\/>he does not desire the future.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;May my nose be such<br\/>in the distant future,<br\/>smells such&#8217;<br\/>but does not bend his thought<br\/>to the acquisition of what is not (yet) acquired;<br\/>because he does not so bend his thought,<br\/>he does not delight in that;<br\/>not delighting in that,<br\/>he does not desire the future.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;May my tongue be such<br\/>in the distant future,<br\/>flavours such&#8217;<br\/>but does not bend his thought<br\/>to the acquisition of what is not (yet) acquired;<br\/>because he does not so bend his thought,<br\/>he does not delight in that;<br\/>not delighting in that,<br\/>he does not desire the future.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;May my body be such<br\/>in the distant future,<br\/>tactile objects such&#8217;<br\/>but does not bend his thought<br\/>to the acquisition of what is not (yet) acquired;<br\/>because he does not so bend his thought,<br\/>he does not delight in that;<br\/>not delighting in that,<br\/>he does not desire the future.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;May my mind be such<br\/>in the distant future,<br\/>mental states such&#8217;<br\/>but does not bend his thought<br\/>to the acquisition of what is not (yet) acquired;<br\/>because he does not so bend his thought,<br\/>he does not delight in that;<br\/>not delighting in that,<br\/>he does not desire the future.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is thus, your reverences,<br\/>that one does not desire the future.<\/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 how, your reverences,<br\/>is one drawn away among present things?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, your reverences,<br\/>there are at this present time<span class=\"f1\"><sup>[<a id=\"fn10\" href=\"#n10\">10<\/a>]<\/sup><\/span><br\/>both eye and material shapes<span class=\"f1\"><sup>[<a id=\"fn11\" href=\"#n11\">11<\/a>]<\/sup><\/span><br\/>to which his consciousness is bound fast<br\/>by desire and attachment<br\/>at this same present time,<span class=\"f1\"><sup>[<a id=\"fn12\" href=\"#n12\">12<\/a>]<\/sup><\/span> (then)<br\/>because his consciousness is bound fast<br\/>by desire and attachment,<br\/>he delights in them;<span class=\"f1\"><sup>[<a id=\"fn13\" href=\"#n13\">13<\/a>]<\/sup><\/span><br\/>delighting in them,<br\/>he is drawn away among present things.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, your reverences,<br\/>there are at this present time<br\/>both ear and sounds<br\/>to which his consciousness is bound fast<br\/>by desire and attachment<br\/>at this same present time, (then)<br\/>because his consciousness is bound fast<br\/>by desire and attachment,<br\/>he delights in them;<br\/>delighting in them,<br\/>he is drawn away among present things.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, your reverences,<br\/>there are at this present time<br\/>both nose and smells<br\/>to which his consciousness is bound fast<br\/>by desire and attachment<br\/>at this same present time, (then)<br\/>because his consciousness is bound fast<br\/>by desire and attachment,<br\/>he delights in them;<br\/>delighting in them,<br\/>he is drawn away among present things.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, your reverences,<br\/>there are at this present time<br\/>both tongue and flavours<br\/>to which his consciousness is bound fast<br\/>by desire and attachment<br\/>at this same present time, (then)<br\/>because his consciousness is bound fast<br\/>by desire and attachment,<br\/>he delights in them;<br\/>delighting in them,<br\/>he is drawn away among present things.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, your reverences,<br\/>there are at this present time<br\/>both body and tactile objects<br\/>to which his consciousness is bound fast<br\/>by desire and attachment<br\/>at this same present time, (then)<br\/>because his consciousness is bound fast<br\/>by desire and attachment,<br\/>he delights in them;<br\/>delighting in them,<br\/>he is drawn away among present things.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, your reverences,<br\/>there are at this present time<br\/>both mind and mental states<br\/>to which his consciousness is bound fast<br\/>by desire and attachment<br\/>at this same present time, (then)<br\/>because his consciousness is bound fast<br\/>by desire and attachment,<br\/>he delights in them;<br\/>delighting in them,<br\/>he is drawn away among present things.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is thus, your reverences,<br\/>that one is drawn away among present things.<\/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\"><a id=\"pg243\"><span class=\"f2 g\"><b>[243]<\/b><\/span><\/a> And how, your reverences, is one not drawn away among present things?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, your reverences,<br\/>there are at this present time<br\/>both eye and material shapes<br\/>to which his consciousness is not bound fast<br\/>by desire and attachment<br\/>at this same present time, (then)<br\/>because his consciousness is not bound fast<br\/>by desire and attachment,<br\/>he does not delight in them;<br\/>not delighting in them,<br\/>he is not drawn away among present things.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, your reverences,<br\/>there are at this present time<br\/>both ear and sounds<br\/>to which his consciousness is not bound fast<br\/>by desire and attachment<br\/>at this same present time, (then)<br\/>because his consciousness is not bound fast<br\/>by desire and attachment,<br\/>he does not delight in them;<br\/>not delighting in them,<br\/>he is not drawn away among present things.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, your reverences,<br\/>there are at this present time<br\/>both nose and smells<br\/>to which his consciousness is not bound fast<br\/>by desire and attachment<br\/>at this same present time, (then)<br\/>because his consciousness is not bound fast<br\/>by desire and attachment,<br\/>he does not delight in them;<br\/>not delighting in them,<br\/>he is not drawn away among present things.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, your reverences,<br\/>there are at this present time<br\/>both tongue and flavours<br\/>to which his consciousness is not bound fast<br\/>by desire and attachment<br\/>at this same present time, (then)<br\/>because his consciousness is not bound fast<br\/>by desire and attachment,<br\/>he does not delight in them;<br\/>not delighting in them,<br\/>he is not drawn away among present things.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, your reverences,<br\/>there are at this present time<br\/>both body and tactile objects<br\/>to which his consciousness is not bound fast<br\/>by desire and attachment<br\/>at this same present time, (then)<br\/>because his consciousness is not bound fast<br\/>by desire and attachment,<br\/>he does not delight in them;<br\/>not delighting in them,<br\/>he is not drawn away among present things.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, your reverences,<br\/>there are at this present time<br\/>both mind and mental states<span class=\"f1\"><sup>[<a id=\"fn14\" href=\"#n14\">14<\/a>]<\/sup><\/span><br\/>to which his consciousness is not bound fast<br\/>by desire and attachment<br\/>at this same present time, (then)<br\/>because his consciousness is not bound fast<br\/>by desire and attachment,<br\/>he does not delight in them;<br\/>not delighting in them,<br\/>he is not drawn away among present things.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is thus, your reverences,<br\/>that one is not drawn away among present things.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In regard to that exposition, your reverences,<br\/>that the Lord recited in brief<br\/>but the meaning of which he had not explained in full<br\/>when he rose from his seat<br\/>and entered a dwelling-place:<\/p>\n\n\t\t\t\t\t      <p class=\"f4 in2\">&#8220;The past should not be followed after, the future not desired.<br\/>What is past is got rid of and the future has not come.<br\/>But whoever has eye now here, now there, of a present thing,<br\/>Knowing that it is immovable, unshakable, let him cultivate it.<br\/>Swelter at the task this very day. Who knows whether he will die tomorrow?<br\/>There is no bargaining with the great hosts of Death.<br\/>Thus abiding ardently, unwearied day and night,<br\/>He indeed is &#8216;Auspicious&#8217; called, described as a sage at peace.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Of this exposition<br\/>that was recited by the Lord in brief<br\/>but the meaning of which he did not explain in full,<br\/>I, your reverences, understand the meaning in full thus.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But if you, venerable ones, so desire,<br\/>having approached the Lord,<br\/>you can question him as to the meaning,<br\/>so that as the Lord explains it to you<br\/>so you may understand it.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then these monks,<br\/>delighting and rejoicing in what the venerable Kacc\u0101na the Great had said,<br\/>rising from their seats,<br\/>approached the Lord;<br\/>having approached and greeted the Lord,<br\/>they sat down at a respectful distance.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As they were sitting down at a respectful distance,<br\/>these monks spoke thus to the Lord:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Revered sir, the Lord,<br\/>having recited this exposition to us in brief,<br\/>rose from his seat<br\/>and entered a dwelling-place<br\/>before he had explained the meaning in full:<\/p>\n\n\t\t\t\t\t      <p class=\"f4 in2\">&#8220;The past should not be followed after, the future not desired.<br\/>What is past is got rid of and the future has not come.<br\/>But whoever has eye now here, now there, of a present thing,<br\/>Knowing that it is immovable, unshakable, let him cultivate it.<br\/>Swelter at the task this very day. Who knows whether he will die tomorrow?<br\/>There is no bargaining with the great hosts of Death.<br\/>Thus abiding ardently, unwearied day and night,<br\/>He indeed is &#8216;Auspicious&#8217; called, described as a sage at peace.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pg244\"><span class=\"f2 g\"><b>[244]<\/b><\/span><\/a> And, revered sir,<br\/>not long after the Lord had departed, it occurred to us:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Your reverences, the Lord,<br\/>having recited this exposition to us in brief,<br\/>but not having explained the meaning in full,<br\/>rose from his seat<br\/>and entered a dwelling-place:<\/p>\n\n\t\t\t\t\t      <p class=\"f4 in2\">&#8220;The past should not be followed after, the future not desired.<br\/>What is past is got rid of and the future has not come.<br\/>But whoever has eye now here, now there, of a present thing,<br\/>Knowing that it is immovable, unshakable, let him cultivate it.<br\/>Swelter at the task this very day. Who knows whether he will die tomorrow?<br\/>There is no bargaining with the great hosts of Death.<br\/>Thus abiding ardently, unwearied day and night,<br\/>He indeed is &#8216;Auspicious&#8217; called, described as a sage at peace.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Now, who can explain the meaning in full<br\/>of this exposition that was recited in brief by the Lord<br\/>but the meaning of which was not explained in full?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then it occurred to us:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Now the venerable Kacc\u0101na the Great<br\/>is both praised by the Teacher<br\/>and revered by intelligent fellow-Brahma-farers;<br\/>and the venerable Kacc\u0101na the Great<br\/>is able to explain in full<br\/>the meaning of this exposition<br\/>that was recited in brief by the Lord<br\/>but the meaning of which was not explained in full.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Suppose we were to approach the venerable Kacc\u0101na the Great,<br\/>and having approached,<br\/>were to question him on this meaning?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then we, revered sir,<br\/>approached the venerable Kacc\u0101na the Great,<br\/>and having approached<br\/>we questioned the venerable Kacc\u0101na the Great on this meaning.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The meaning of these (words), revered sir,<br\/>was explained to us by the venerable Kacc\u0101na the Great<br\/>by these methods,<br\/>by these sentences,<br\/>by these words:&#8221;<span class=\"f3\"><sup>[<a id=\"edfn2\" href=\"#edn2\">ed2<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;In regard to that exposition, your reverences,<br\/>that the Lord recited in brief<br\/>but the meaning of which he had not explained in full<br\/>when he rose from his seat<br\/>and entered a dwelling-place:<\/p>\n\n\t\t\t\t\t      <p class=\"f4 in2\">&#8220;The past should not be followed after, the future not desired.<br\/>What is past is got rid of and the future has not come.<br\/>But whoever has eye now here, now there, of a present thing,<br\/>Knowing that it is immovable, unshakable, let him cultivate it.<br\/>Swelter at the task this very day. Who knows whether he will die tomorrow?<br\/>There is no bargaining with the great hosts of Death.<br\/>Thus abiding ardently, unwearied day and night,<br\/>He indeed is &#8216;Auspicious&#8217; called, described as a sage at peace.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Of this exposition that was recited by the Lord in brief<br\/>but the meaning of which<br\/>he did not explain in full,<br\/>I, your reverences, understand the meaning in full thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And how, your reverences, does one follow after the past?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Such was my eye in the distant past,<br\/>such were material shapes,&#8217;<br\/>and his consciousness is bound fast there<br\/>by desire and attachment;<br\/>because his consciousness is bound fast<br\/>by desire and attachment,<br\/>he delights in it;<br\/>delighting in it<br\/>he follows after the past.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Such was my ear in the distant past,<br\/>such were sounds,&#8217;<br\/>and his consciousness is bound fast there<br\/>by desire and attachment;<br\/>because his consciousness is bound fast<br\/>by desire and attachment,<br\/>he delights in it;<br\/>delighting in it<br\/>he follows after the past.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Such was my nose in the distant past,<br\/>such were smells,&#8217;<br\/>and his consciousness is bound fast there<br\/>by desire and attachment;<br\/>because his consciousness is bound fast<br\/>by desire and attachment,<br\/>he delights in it;<br\/>delighting in it<br\/>he follows after the past.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Such was my tongue in the distant past,<br\/>such were flavours,&#8217;<br\/>and his consciousness is bound fast there<br\/>by desire and attachment;<br\/>because his consciousness is bound fast<br\/>by desire and attachment,<br\/>he delights in it;<br\/>delighting in it<br\/>he follows after the past.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Such was my body in the distant past,<br\/>such were tactile objects,&#8217;<br\/>and his consciousness is bound fast there<br\/>by desire and attachment;<br\/>because his consciousness is bound fast<br\/>by desire and attachment,<br\/>he delights in it;<br\/>delighting in it<br\/>he follows after the past.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Such was my mind in the distant past,<br\/>such were mental states,&#8217;<br\/>and his consciousness is bound fast there<br\/>by desire and attachment;<br\/>because his consciousness is bound fast<br\/>by desire and attachment,<br\/>he delights in it;<br\/>delighting in it<br\/>he follows after the past.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is thus, your reverences,<br\/>that one follows after the past.<\/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 how, your reverences,<br\/>does one not follow after the past?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Such was my eye in the distant past,<br\/>such were material shapes,&#8217;<br\/>but without his consciousness being bound fast there<br\/>by desire and attachment;<br\/>because his consciousness is not bound fast<br\/>by desire and attachment,<br\/>he does not delight in it;<br\/>not delighting in it<br\/>he does not follow after the past.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Such was my ear in the distant past,<br\/>such were sounds,&#8217;<br\/>but without his consciousness being bound fast there<br\/>by desire and attachment;<br\/>because his consciousness is not bound fast<br\/>by desire and attachment,<br\/>he does not delight in it;<br\/>not delighting in it<br\/>he does not follow after the past.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Such was my nose in the distant past,<br\/>such were smells,&#8217;<br\/>but without his consciousness being bound fast there<br\/>by desire and attachment;<br\/>because his consciousness is not bound fast<br\/>by desire and attachment,<br\/>he does not delight in it;<br\/>not delighting in it<br\/>he does not follow after the past.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Such was my tongue in the distant past,<br\/>such were flavours,&#8217;<br\/>but without his consciousness being bound fast there<br\/>by desire and attachment;<br\/>because his consciousness is not bound fast<br\/>by desire and attachment,<br\/>he does not delight in it;<br\/>not delighting in it<br\/>he does not follow after the past.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Such was my body in the distant past,<br\/>such were tactile objects,&#8217;<br\/>but without his consciousness being bound fast there<br\/>by desire and attachment;<br\/>because his consciousness is not bound fast<br\/>by desire and attachment,<br\/>he does not delight in it;<br\/>not delighting in it<br\/>he does not follow after the past.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Such was my mind in the distant past,<br\/>such were mental states,&#8217;<br\/>but without his consciousness being bound fast there<br\/>by desire and attachment;<br\/>because his consciousness is not bound fast<br\/>by desire and attachment,<br\/>he does not delight in it;<br\/>not delighting in it<br\/>he does not follow after the past.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is thus, your reverences,<br\/>that one does not follow after the past.<\/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 how, your reverences,<br\/>does one desire the future?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;May my eye be such<br\/>in the distant future,<br\/>material shapes such&#8217;<br\/>and bends his thought<br\/>to the acquisition of what is not (yet) acquired;<br\/>because he so bends his thought,<br\/>he delights in that;<br\/>delighting in that,<br\/>he desires the future.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;May my ear be such<br\/>in the distant future,<br\/>sounds such&#8217;<br\/>and bends his thought<br\/>to the acquisition of what is not (yet) acquired;<br\/>because he so bends his thought,<br\/>he delights in that;<br\/>delighting in that,<br\/>he desires the future.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;May my nose be such<br\/>in the distant future,<br\/>smells such&#8217;<br\/>and bends his thought<br\/>to the acquisition of what is not (yet) acquired;<br\/>because he so bends his thought,<br\/>he delights in that;<br\/>delighting in that,<br\/>he desires the future.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;May my tongue be such<br\/>in the distant future,<br\/>flavours such&#8217;<br\/>and bends his thought<br\/>to the acquisition of what is not (yet) acquired;<br\/>because he so bends his thought,<br\/>he delights in that;<br\/>delighting in that,<br\/>he desires the future.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;May my body be such<br\/>in the distant future,<br\/>tactile objects such&#8217;<br\/>and bends his thought<br\/>to the acquisition of what is not (yet) acquired;<br\/>because he so bends his thought,<br\/>he delights in that;<br\/>delighting in that,<br\/>he desires the future.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;May my mind be such<br\/>in the distant future,<br\/>mental objects such&#8217;<br\/>and bends his thought<br\/>to the acquisition of what is not (yet) acquired;<br\/>because he so bends his thought,<br\/>he delights in that;<br\/>delighting in that,<br\/>he desires the future.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is thus, your reverences,<br\/>that one desires the future.<\/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 how, your reverences,<br\/>does one not desire the future?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;May my eye be such<br\/>in the distant future,<br\/>material shapes such&#8217;<br\/>but does not bend his thought<br\/>to the acquisition of what is not (yet) acquired;<br\/>because he does not so bend his thought,<br\/>he does not delight in that;<br\/>not delighting in that,<br\/>he does not desire the future.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;May my ear be such<br\/>in the distant future,<br\/>sounds such&#8217;<br\/>but does not bend his thought<br\/>to the acquisition of what is not (yet) acquired;<br\/>because he does not so bend his thought,<br\/>he does not delight in that;<br\/>not delighting in that,<br\/>he does not desire the future.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;May my nose be such<br\/>in the distant future,<br\/>smells such&#8217;<br\/>but does not bend his thought<br\/>to the acquisition of what is not (yet) acquired;<br\/>because he does not so bend his thought,<br\/>he does not delight in that;<br\/>not delighting in that,<br\/>he does not desire the future.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;May my tongue be such<br\/>in the distant future,<br\/>flavours such&#8217;<br\/>but does not bend his thought<br\/>to the acquisition of what is not (yet) acquired;<br\/>because he does not so bend his thought,<br\/>he does not delight in that;<br\/>not delighting in that,<br\/>he does not desire the future.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;May my body be such<br\/>in the distant future,<br\/>tactile objects such&#8217;<br\/>but does not bend his thought<br\/>to the acquisition of what is not (yet) acquired;<br\/>because he does not so bend his thought,<br\/>he does not delight in that;<br\/>not delighting in that,<br\/>he does not desire the future.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;May my mind be such<br\/>in the distant future,<br\/>mental states such&#8217;<br\/>but does not bend his thought<br\/>to the acquisition of what is not (yet) acquired;<br\/>because he does not so bend his thought,<br\/>he does not delight in that;<br\/>not delighting in that,<br\/>he does not desire the future.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is thus, your reverences,<br\/>that one does not desire the future.<\/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 how, your reverences,<br\/>is one drawn away among present things?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, your reverences,<br\/>there are at this present time<br\/>both eye and material shapes<br\/>to which his consciousness is bound fast<br\/>by desire and attachment<br\/>at this same present time, (then)<br\/>because his consciousness is bound fast<br\/>by desire and attachment,<br\/>he delights in them;<br\/>delighting in them,<br\/>he is drawn away among present things.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, your reverences,<br\/>there are at this present time<br\/>both ear and sounds<br\/>to which his consciousness is bound fast<br\/>by desire and attachment<br\/>at this same present time, (then)<br\/>because his consciousness is bound fast<br\/>by desire and attachment,<br\/>he delights in them;<br\/>delighting in them,<br\/>he is drawn away among present things.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, your reverences,<br\/>there are at this present time<br\/>both nose and smells<br\/>to which his consciousness is bound fast<br\/>by desire and attachment<br\/>at this same present time, (then)<br\/>because his consciousness is bound fast<br\/>by desire and attachment,<br\/>he delights in them;<br\/>delighting in them,<br\/>he is drawn away among present things.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, your reverences,<br\/>there are at this present time<br\/>both tongue and flavours<br\/>to which his consciousness is bound fast<br\/>by desire and attachment<br\/>at this same present time, (then)<br\/>because his consciousness is bound fast<br\/>by desire and attachment,<br\/>he delights in them;<br\/>delighting in them,<br\/>he is drawn away among present things.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, your reverences,<br\/>there are at this present time<br\/>both body and tactile objects<br\/>to which his consciousness is bound fast<br\/>by desire and attachment<br\/>at this same present time, (then)<br\/>because his consciousness is bound fast<br\/>by desire and attachment,<br\/>he delights in them;<br\/>delighting in them,<br\/>he is drawn away among present things.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, your reverences,<br\/>there are at this present time<br\/>both mind and mental states<br\/>to which his consciousness is bound fast<br\/>by desire and attachment<br\/>at this same present time, (then)<br\/>because his consciousness is bound fast<br\/>by desire and attachment,<br\/>he delights in them;<br\/>delighting in them,<br\/>he is drawn away among present things.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is thus, your reverences,<br\/>that one is drawn away among present things.<\/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 how, your reverences, is one not drawn away among present things?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, your reverences,<br\/>there are at this present time<br\/>both eye and material shapes<br\/>to which his consciousness is not bound fast<br\/>by desire and attachment<br\/>at this same present time, (then)<br\/>because his consciousness is not bound fast<br\/>by desire and attachment,<br\/>he does not delight in them;<br\/>not delighting in them,<br\/>he is not drawn away among present things.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, your reverences,<br\/>there are at this present time<br\/>both ear and sounds<br\/>to which his consciousness is not bound fast<br\/>by desire and attachment<br\/>at this same present time, (then)<br\/>because his consciousness is not bound fast<br\/>by desire and attachment,<br\/>he does not delight in them;<br\/>not delighting in them,<br\/>he is not drawn away among present things.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, your reverences,<br\/>there are at this present time<br\/>both nose and smells<br\/>to which his consciousness is not bound fast<br\/>by desire and attachment<br\/>at this same present time, (then)<br\/>because his consciousness is not bound fast<br\/>by desire and attachment,<br\/>he does not delight in them;<br\/>not delighting in them,<br\/>he is not drawn away among present things.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, your reverences,<br\/>there are at this present time<br\/>both tongue and flavours<br\/>to which his consciousness is not bound fast<br\/>by desire and attachment<br\/>at this same present time, (then)<br\/>because his consciousness is not bound fast<br\/>by desire and attachment,<br\/>he does not delight in them;<br\/>not delighting in them,<br\/>he is not drawn away among present things.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, your reverences,<br\/>there are at this present time<br\/>both body and tactile objects<br\/>to which his consciousness is not bound fast<br\/>by desire and attachment<br\/>at this same present time, (then)<br\/>because his consciousness is not bound fast<br\/>by desire and attachment,<br\/>he does not delight in them;<br\/>not delighting in them,<br\/>he is not drawn away among present things.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, your reverences,<br\/>there are at this present time<br\/>both mind and mental states<br\/>to which his consciousness is not bound fast<br\/>by desire and attachment<br\/>at this same present time, (then)<br\/>because his consciousness is not bound fast<br\/>by desire and attachment,<br\/>he does not delight in them;<br\/>not delighting in them,<br\/>he is not drawn away among present things.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is thus, your reverences,<br\/>that one is not drawn away among present things.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In regard to that exposition, your reverences,<br\/>that the Lord recited in brief<br\/>but the meaning of which he had not explained in full<br\/>when he rose from his seat<br\/>and entered a dwelling-place:<\/p>\n\n\t\t\t\t\t      <p class=\"f4 in2\">&#8220;The past should not be followed after, the future not desired.<br\/>What is past is got rid of and the future has not come.<br\/>But whoever has eye now here, now there, of a present thing,<br\/>Knowing that it is immovable, unshakable, let him cultivate it.<br\/>Swelter at the task this very day. Who knows whether he will die tomorrow?<br\/>There is no bargaining with the great hosts of Death.<br\/>Thus abiding ardently, unwearied day and night,<br\/>He indeed is &#8216;Auspicious&#8217; called, described as a sage at peace.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Of this exposition<br\/>that was recited by the Lord in brief<br\/>but the meaning of which he did not explain in full,<br\/>I, your reverences, understand the meaning in full thus.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Learned, monks, is Kacc\u0101na the Great,<br\/>of great wisdom, monks, is Kacc\u0101na the Great.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">For if you, monks, had questioned me as to this meaning,<br\/>I too would have explained it<br\/>precisely as it was explained by Kacc\u0101na the Great.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Indeed, this is the exact meaning of that,<br\/>and thus should you remember it:&#8221;<span class=\"f3\"><sup>[<a id=\"edfn3\" href=\"#edn3\">ed3<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t      <p class=\"f4 in2\">&#8220;The past should not be followed after, the future not desired.<br\/>What is past is got rid of and the future has not come.<br\/>But whoever has eye now here, now there, of a present thing,<br\/>Knowing that it is immovable, unshakable, let him cultivate it.<br\/>Swelter at the task this very day. Who knows whether he will die tomorrow?<br\/>There is no bargaining with the great hosts of Death.<br\/>Thus abiding ardently, unwearied day and night,<br\/>He indeed is &#8216;Auspicious&#8217; called, described as a sage at peace.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And how, your reverences, does one follow after the past?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Such was my eye in the distant past,<br\/>such were material shapes,&#8217;<br\/>and his consciousness is bound fast there<br\/>by desire and attachment;<br\/>because his consciousness is bound fast<br\/>by desire and attachment,<br\/>he delights in it;<br\/>delighting in it<br\/>he follows after the past.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Such was my ear in the distant past,<br\/>such were sounds,&#8217;<br\/>and his consciousness is bound fast there<br\/>by desire and attachment;<br\/>because his consciousness is bound fast<br\/>by desire and attachment,<br\/>he delights in it;<br\/>delighting in it<br\/>he follows after the past.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Such was my nose in the distant past,<br\/>such were smells,&#8217;<br\/>and his consciousness is bound fast there<br\/>by desire and attachment;<br\/>because his consciousness is bound fast<br\/>by desire and attachment,<br\/>he delights in it;<br\/>delighting in it<br\/>he follows after the past.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Such was my tongue in the distant past,<br\/>such were flavours,&#8217;<br\/>and his consciousness is bound fast there<br\/>by desire and attachment;<br\/>because his consciousness is bound fast<br\/>by desire and attachment,<br\/>he delights in it;<br\/>delighting in it<br\/>he follows after the past.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Such was my body in the distant past,<br\/>such were tactile objects,&#8217;<br\/>and his consciousness is bound fast there<br\/>by desire and attachment;<br\/>because his consciousness is bound fast<br\/>by desire and attachment,<br\/>he delights in it;<br\/>delighting in it<br\/>he follows after the past.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Such was my mind in the distant past,<br\/>such were mental states,&#8217;<br\/>and his consciousness is bound fast there<br\/>by desire and attachment;<br\/>because his consciousness is bound fast<br\/>by desire and attachment,<br\/>he delights in it;<br\/>delighting in it<br\/>he follows after the past.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is thus, your reverences,<br\/>that one follows after the past.<\/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 how, your reverences,<br\/>does one not follow after the past?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Such was my eye in the distant past,<br\/>such were material shapes,&#8217;<br\/>but without his consciousness being bound fast there<br\/>by desire and attachment;<br\/>because his consciousness is not bound fast<br\/>by desire and attachment,<br\/>he does not delight in it;<br\/>not delighting in it<br\/>he does not follow after the past.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Such was my ear in the distant past,<br\/>such were sounds,&#8217;<br\/>but without his consciousness being bound fast there<br\/>by desire and attachment;<br\/>because his consciousness is not bound fast<br\/>by desire and attachment,<br\/>he does not delight in it;<br\/>not delighting in it<br\/>he does not follow after the past.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Such was my nose in the distant past,<br\/>such were smells,&#8217;<br\/>but without his consciousness being bound fast there<br\/>by desire and attachment;<br\/>because his consciousness is not bound fast<br\/>by desire and attachment,<br\/>he does not delight in it;<br\/>not delighting in it<br\/>he does not follow after the past.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Such was my tongue in the distant past,<br\/>such were flavours,&#8217;<br\/>but without his consciousness being bound fast there<br\/>by desire and attachment;<br\/>because his consciousness is not bound fast<br\/>by desire and attachment,<br\/>he does not delight in it;<br\/>not delighting in it<br\/>he does not follow after the past.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Such was my body in the distant past,<br\/>such were tactile objects,&#8217;<br\/>but without his consciousness being bound fast there<br\/>by desire and attachment;<br\/>because his consciousness is not bound fast<br\/>by desire and attachment,<br\/>he does not delight in it;<br\/>not delighting in it<br\/>he does not follow after the past.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Such was my mind in the distant past,<br\/>such were mental states,&#8217;<br\/>but without his consciousness being bound fast there<br\/>by desire and attachment;<br\/>because his consciousness is not bound fast<br\/>by desire and attachment,<br\/>he does not delight in it;<br\/>not delighting in it<br\/>he does not follow after the past.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is thus, your reverences,<br\/>that one does not follow after the past.<\/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 how, your reverences,<br\/>does one desire the future?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;May my eye be such<br\/>in the distant future,<br\/>material shapes such&#8217;<br\/>and bends his thought<br\/>to the acquisition of what is not (yet) acquired;<br\/>because he so bends his thought,<br\/>he delights in that;<br\/>delighting in that,<br\/>he desires the future.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;May my ear be such<br\/>in the distant future,<br\/>sounds such&#8217;<br\/>and bends his thought<br\/>to the acquisition of what is not (yet) acquired;<br\/>because he so bends his thought,<br\/>he delights in that;<br\/>delighting in that,<br\/>he desires the future.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;May my nose be such<br\/>in the distant future,<br\/>smells such&#8217;<br\/>and bends his thought<br\/>to the acquisition of what is not (yet) acquired;<br\/>because he so bends his thought,<br\/>he delights in that;<br\/>delighting in that,<br\/>he desires the future.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;May my tongue be such<br\/>in the distant future,<br\/>flavours such&#8217;<br\/>and bends his thought<br\/>to the acquisition of what is not (yet) acquired;<br\/>because he so bends his thought,<br\/>he delights in that;<br\/>delighting in that,<br\/>he desires the future.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;May my body be such<br\/>in the distant future,<br\/>tactile objects such&#8217;<br\/>and bends his thought<br\/>to the acquisition of what is not (yet) acquired;<br\/>because he so bends his thought,<br\/>he delights in that;<br\/>delighting in that,<br\/>he desires the future.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;May my mind be such<br\/>in the distant future,<br\/>mental objects such&#8217;<br\/>and bends his thought<br\/>to the acquisition of what is not (yet) acquired;<br\/>because he so bends his thought,<br\/>he delights in that;<br\/>delighting in that,<br\/>he desires the future.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is thus, your reverences,<br\/>that one desires the future.<\/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 how, your reverences,<br\/>does one not desire the future?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;May my eye be such<br\/>in the distant future,<br\/>material shapes such&#8217;<br\/>but does not bend his thought<br\/>to the acquisition of what is not (yet) acquired;<br\/>because he does not so bend his thought,<br\/>he does not delight in that;<br\/>not delighting in that,<br\/>he does not desire the future.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;May my ear be such<br\/>in the distant future,<br\/>sounds such&#8217;<br\/>but does not bend his thought<br\/>to the acquisition of what is not (yet) acquired;<br\/>because he does not so bend his thought,<br\/>he does not delight in that;<br\/>not delighting in that,<br\/>he does not desire the future.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;May my nose be such<br\/>in the distant future,<br\/>smells such&#8217;<br\/>but does not bend his thought<br\/>to the acquisition of what is not (yet) acquired;<br\/>because he does not so bend his thought,<br\/>he does not delight in that;<br\/>not delighting in that,<br\/>he does not desire the future.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;May my tongue be such<br\/>in the distant future,<br\/>flavours such&#8217;<br\/>but does not bend his thought<br\/>to the acquisition of what is not (yet) acquired;<br\/>because he does not so bend his thought,<br\/>he does not delight in that;<br\/>not delighting in that,<br\/>he does not desire the future.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;May my body be such<br\/>in the distant future,<br\/>tactile objects such&#8217;<br\/>but does not bend his thought<br\/>to the acquisition of what is not (yet) acquired;<br\/>because he does not so bend his thought,<br\/>he does not delight in that;<br\/>not delighting in that,<br\/>he does not desire the future.<\/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 thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;May my mind be such<br\/>in the distant future,<br\/>mental states such&#8217;<br\/>but does not bend his thought<br\/>to the acquisition of what is not (yet) acquired;<br\/>because he does not so bend his thought,<br\/>he does not delight in that;<br\/>not delighting in that,<br\/>he does not desire the future.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is thus, your reverences,<br\/>that one does not desire the future.<\/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 how, your reverences,<br\/>is one drawn away among present things?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, your reverences,<br\/>there are at this present time<br\/>both eye and material shapes<br\/>to which his consciousness is bound fast<br\/>by desire and attachment<br\/>at this same present time, (then)<br\/>because his consciousness is bound fast<br\/>by desire and attachment,<br\/>he delights in them;<br\/>delighting in them,<br\/>he is drawn away among present things.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, your reverences,<br\/>there are at this present time<br\/>both ear and sounds<br\/>to which his consciousness is bound fast<br\/>by desire and attachment<br\/>at this same present time, (then)<br\/>because his consciousness is bound fast<br\/>by desire and attachment,<br\/>he delights in them;<br\/>delighting in them,<br\/>he is drawn away among present things.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, your reverences,<br\/>there are at this present time<br\/>both nose and smells<br\/>to which his consciousness is bound fast<br\/>by desire and attachment<br\/>at this same present time, (then)<br\/>because his consciousness is bound fast<br\/>by desire and attachment,<br\/>he delights in them;<br\/>delighting in them,<br\/>he is drawn away among present things.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, your reverences,<br\/>there are at this present time<br\/>both tongue and flavours<br\/>to which his consciousness is bound fast<br\/>by desire and attachment<br\/>at this same present time, (then)<br\/>because his consciousness is bound fast<br\/>by desire and attachment,<br\/>he delights in them;<br\/>delighting in them,<br\/>he is drawn away among present things.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, your reverences,<br\/>there are at this present time<br\/>both body and tactile objects<br\/>to which his consciousness is bound fast<br\/>by desire and attachment<br\/>at this same present time, (then)<br\/>because his consciousness is bound fast<br\/>by desire and attachment,<br\/>he delights in them;<br\/>delighting in them,<br\/>he is drawn away among present things.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, your reverences,<br\/>there are at this present time<br\/>both mind and mental states<br\/>to which his consciousness is bound fast<br\/>by desire and attachment<br\/>at this same present time, (then)<br\/>because his consciousness is bound fast<br\/>by desire and attachment,<br\/>he delights in them;<br\/>delighting in them,<br\/>he is drawn away among present things.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is thus, your reverences,<br\/>that one is drawn away among present things.<\/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 how, your reverences, is one not drawn away among present things?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, your reverences,<br\/>there are at this present time<br\/>both eye and material shapes<br\/>to which his consciousness is not bound fast<br\/>by desire and attachment<br\/>at this same present time, (then)<br\/>because his consciousness is not bound fast<br\/>by desire and attachment,<br\/>he does not delight in them;<br\/>not delighting in them,<br\/>he is not drawn away among present things.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, your reverences,<br\/>there are at this present time<br\/>both ear and sounds<br\/>to which his consciousness is not bound fast<br\/>by desire and attachment<br\/>at this same present time, (then)<br\/>because his consciousness is not bound fast<br\/>by desire and attachment,<br\/>he does not delight in them;<br\/>not delighting in them,<br\/>he is not drawn away among present things.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, your reverences,<br\/>there are at this present time<br\/>both nose and smells<br\/>to which his consciousness is not bound fast<br\/>by desire and attachment<br\/>at this same present time, (then)<br\/>because his consciousness is not bound fast<br\/>by desire and attachment,<br\/>he does not delight in them;<br\/>not delighting in them,<br\/>he is not drawn away among present things.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, your reverences,<br\/>there are at this present time<br\/>both tongue and flavours<br\/>to which his consciousness is not bound fast<br\/>by desire and attachment<br\/>at this same present time, (then)<br\/>because his consciousness is not bound fast<br\/>by desire and attachment,<br\/>he does not delight in them;<br\/>not delighting in them,<br\/>he is not drawn away among present things.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, your reverences,<br\/>there are at this present time<br\/>both body and tactile objects<br\/>to which his consciousness is not bound fast<br\/>by desire and attachment<br\/>at this same present time, (then)<br\/>because his consciousness is not bound fast<br\/>by desire and attachment,<br\/>he does not delight in them;<br\/>not delighting in them,<br\/>he is not drawn away among present things.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, your reverences,<br\/>there are at this present time<br\/>both mind and mental states<br\/>to which his consciousness is not bound fast<br\/>by desire and attachment<br\/>at this same present time, (then)<br\/>because his consciousness is not bound fast<br\/>by desire and attachment,<br\/>he does not delight in them;<br\/>not delighting in them,<br\/>he is not drawn away among present things.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is thus, your reverences,<br\/>that one is not drawn away among present things.<\/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, these monks rejoiced in what the Lord had said.<\/p>\n\n\t\t\t\t\t<p class=\"f4 ctr\">Mah\u0101 Kacc\u0101na&#8217;s Discourse on the Auspicious<\/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> So called because it faced the Tapoda lake. At <i>MA.<\/i> v. 4 this is called &#8220;hot,&#8221; <i>tatta.<\/i> <i>Cf.<\/i> <i>SA.<\/i>i. 38, <i>VinA.<\/i> ii. 512 and see <i>B.D.<\/i> i. 188, <i>n.<\/i> 1, 274, <i>n.<\/i> 6, <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/sn\/01_sagv\/sn01.01.011-020.rhyc.pts.htm#n35\"><i>K.S.<\/i> i. 14, <i>n.<\/i> 6.<\/a> See also <i>S.<\/i> i. 8 where likewise a <i>devat\u0101<\/i> spoke to Samiddhi at this place.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n2\" href=\"#fn2\">2<\/a>]<\/sup> See <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/mn\/idx_majjhima_nikaya_3.htm#p136\"><i>M.<\/i> Sta. 136.<\/a> At <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/kd\/thag\/thag.1-264.pali.bd.htm#v46\"><i>Thag.<\/i> 46<\/a> a verse is ascribed to him. See <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pts\/kd\/thag\/thag.046.rhyc.pts.htm\"><i>Pas. Breath.,<\/i> p. 61,<\/a> <i>n.<\/i> 3.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n3\" href=\"#fn3\">3<\/a>]<\/sup> For notes on words in this passage see <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/dhamma-vinaya\/pts\/mn\/mn.023.horn.pts.htm\"><i>M.L.S.<\/i> i. 183.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n4\" href=\"#fn4\">4<\/a>]<\/sup> Probably both the lake and the monastery.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n5\" href=\"#fn5\">5<\/a>]<\/sup> <i>\u0101vuso.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n6\" href=\"#fn6\">6<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.018.pali.bd.htm#pg110\"><i>M.<\/i> i. ll0 <i>ff.<\/i><\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n7\" href=\"#fn7\">7<\/a>]<\/sup> <i>MA.<\/i> v. 5-6 explains that in the two preceding Discourses and in the following one the headings <i>(m\u0101tik\u0101)<\/i> and the analysis were made in respect of the five <i>khandh\u0101;<\/i> but here the headings refer to the 12 (sense-)fields <i>(\u0101yatan\u0101),<\/i> <i>i.e.<\/i> the six sensory organs and their six (appropriate) sense-data.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n8\" href=\"#fn8\">8<\/a>]<\/sup> <i>MA.<\/i> v. 6 reads with a Burmese edn. <i>nikanti vi\u00f1\u00f1\u0101\u1e47a,<\/i> consciousness that is desire, craving, longing for.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n9\" href=\"#fn9\">9<\/a>]<\/sup> <i>I.e.<\/i> in &#8220;eye,&#8221; etc. <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/sn\/04_salv\/idx_35_salayatanasamyutta.htm#p20\"><i>S.<\/i> iv. 13 <i>f.,<\/i><\/a> where one rejoices in the six sense-fields.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n10\" href=\"#fn10\">10<\/a>]<\/sup> <i>eta\u0271 paccuppanna\u0271.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n11\" href=\"#fn11\">11<\/a>]<\/sup> It would appear that &#8220;eye and material shapes&#8221; form a pair, expressed by the word <i>ubhaya\u0271.<\/i> Attachment, etc., is to this (pair), <i>tasmi\u0271.<\/i> So with the ear and sounds, etc.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n12\" href=\"#fn12\">12<\/a>]<\/sup> <i>yeva paccuppanne.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n13\" href=\"#fn13\">13<\/a>]<\/sup> <i>I.e.<\/i> desine and attachment, but expressed by <i>ta\u0271,<\/i> again referring to the pair = both.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n14\" href=\"#fn14\">14<\/a>]<\/sup> Quoted at <i>Asl.<\/i> 420.<\/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=\"edn1\" href=\"#edfn1\">ed1<\/a>]<\/sup> Ms. Horner has &#8216;vision&#8217; here, but it should be the organ as she has it in the following sections.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"edn2\" href=\"#edfn2\">ed2<\/a>]<\/sup> This is left as is as the abridgment in Ms. Horners translation.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"edn3\" href=\"#edfn3\">ed3<\/a>]<\/sup> This is not repeated in either the Pali or Ms. Horner&#8217;s translation, but I have repeated it as that is the more usual way such conversations ended. It gives the bhikkhus one more opportunity to clarify their memory.<\/p>\n<\/div>\r\n<br>[ad_2]\r\n<br>Ngu\u1ed3n : <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.133.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-9a17bdb elementor-section-full_width elementor-section-content-space-between elementor-section-height-default elementor-section-height-default\" data-id=\"9a17bdb\" 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-3c3a24d\" data-id=\"3c3a24d\" 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-c4d06cc elementor-widget elementor-widget-text-editor\" data-id=\"c4d06cc\" 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\u0101sa4. Vibha\u1e45ga Vagga The Middle Length SayingsIII. The Final Fifty Discourses4. The Division on Analysis\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-35909","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\/35909","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=35909"}],"version-history":[{"count":5,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35909\/revisions"}],"predecessor-version":[{"id":38704,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35909\/revisions\/38704"}],"wp:attachment":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/media?parent=35909"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/categories?post=35909"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/tags?post=35909"},{"taxonomy":"td_series","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/td_series?post=35909"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}