{"id":35914,"date":"2022-08-22T10:59:21","date_gmt":"2022-08-22T03:59:21","guid":{"rendered":"https:\/\/tamhoc.org\/2022\/08\/22\/sutta-138\/"},"modified":"2022-08-29T01:55:40","modified_gmt":"2022-08-28T18:55:40","slug":"kinh-trung-bo-eng-138-kinh-tong-thuyet-va-biet-thuyet-uddesavibhanga-sutta","status":"publish","type":"post","link":"https:\/\/tamhoc.org\/trang-chu\/2022\/08\/22\/kinh-trung-bo-eng-138-kinh-tong-thuyet-va-biet-thuyet-uddesavibhanga-sutta\/","title":{"rendered":"Kinh Trung B\u1ed9 ENG  138 Kinh T\u1ed5ng Thuy\u1ebft V\u00e0 Bi\u1ec7t Thuy\u1ebft (Uddesavibhanga sutta)"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-post\" data-elementor-id=\"35914\" class=\"elementor elementor-35914\">\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-5c344d92 elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"5c344d92\" 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-7e81b7e2\" data-id=\"7e81b7e2\" 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-c9f6fe1 elementor-section-full_width elementor-section-content-space-around elementor-section-height-default elementor-section-height-default\" data-id=\"c9f6fe1\" 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-f972535\" data-id=\"f972535\" 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-cd467ff elementor-widget elementor-widget-text-editor\" data-id=\"cd467ff\" 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 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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-736ca01 elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"736ca01\" 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-0a22479\" data-id=\"0a22479\" 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-13fb465 elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"13fb465\" 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-638baf6\" data-id=\"638baf6\" 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-78957fb elementor-widget elementor-widget-text-editor\" data-id=\"78957fb\" 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-e8695dd elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"e8695dd\" 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-ef7498f\" data-id=\"ef7498f\" 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-1162dc2 elementor-widget elementor-widget-text-editor\" data-id=\"1162dc2\" 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=\"31445\" class=\"elementor elementor-31445\">\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-2b232c9e elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"2b232c9e\" 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-50eed13b\" data-id=\"50eed13b\" 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-35cfb92b elementor-widget elementor-widget-toggle\" data-id=\"35cfb92b\" 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-9021\" class=\"elementor-tab-title\" data-tab=\"1\" role=\"tab\" aria-controls=\"elementor-tab-content-9021\" 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 138.Kinh T\u1ed5ng Thuy\u1ebft V\u00e0 Bi\u1ec7t Thuy\u1ebft (Uddesavibhanga sutta)<\/a>\n\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<div id=\"elementor-tab-content-9021\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"1\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-9021\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-tong-thuyet-va-biet-thuyet\/\" data-type=\"URL\" data-id=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-tong-thuyet-va-biet-thuyet\/\">138.Kinh T\u1ed5ng Thuy\u1ebft V\u00e0 Bi\u1ec7t Thuy\u1ebft (Uddesavibhanga sutta)<\/a><\/li><li>\u00a0<\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/22\/kinh-trung-bo-eng-138-kinh-tong-thuyet-va-biet-thuyet-uddesavibhanga-sutta\/\" rel=\"bookmark\">Kinh Trung B\u1ed9 ENG 138 Kinh T\u1ed5ng Thuy\u1ebft V\u00e0 Bi\u1ec7t Thuy\u1ebft (Uddesavibhanga sutta)<\/a><\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/23\/mn-138-uddesa-vibha%e1%b9%85ga-sutta%e1%b9%83\/\" rel=\"bookmark\">MN 138: Uddesa-Vibha\u1e45ga Sutta\u1e43<\/a><\/li><li class=\"entry-title\"><a href=\"https:\/\/tamhoc.org\/2022\/09\/08\/kinh-trung-bo-ah138-uddesavibhangasutta-kinh-tong-thuyet-va-biet-thuyet-h-164-phan-biet-quan-phap-kinh\/\" rel=\"bookmark\">Kinh Trung B\u1ed9 AH138 : Uddesavibhangasutta, Kinh T\u1ed5ng thuy\u1ebft v\u00e0 bi\u1ec7t thuy\u1ebft \u2013 H.164 Ph\u00e2n bi\u1ec7t qu\u00e1n ph\u00e1p 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-9022\" class=\"elementor-tab-title\" data-tab=\"2\" role=\"tab\" aria-controls=\"elementor-tab-content-9022\" 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-9022\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"2\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-9022\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-tong-thuyet-va-biet-thuyet\/#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-138-tong-thuyet-va-biet-thuyet\/\" rel=\"bookmark\">To\u00e1t y\u1ebfu Trung b\u1ed9 138 : T\u1ed5ng thuy\u1ebft v\u00e0 bi\u1ec7t thuy\u1ebft<\/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 138.Kinh T\\u1ed5ng Thuy\\u1ebft V\\u00e0 Bi\\u1ec7t Thuy\\u1ebft (Uddesavibhanga sutta)\",\"acceptedAnswer\":{\"@type\":\"Answer\",\"text\":\"<ul><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/21\\\/kinh-tong-thuyet-va-biet-thuyet\\\/\\\" data-type=\\\"URL\\\" data-id=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/21\\\/kinh-tong-thuyet-va-biet-thuyet\\\/\\\">138.Kinh T\\u1ed5ng Thuy\\u1ebft V\\u00e0 Bi\\u1ec7t Thuy\\u1ebft (Uddesavibhanga sutta)<\\\/a><\\\/li><li>\\u00a0<\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/22\\\/kinh-trung-bo-eng-138-kinh-tong-thuyet-va-biet-thuyet-uddesavibhanga-sutta\\\/\\\" rel=\\\"bookmark\\\">Kinh Trung B\\u1ed9 ENG 138 Kinh T\\u1ed5ng Thuy\\u1ebft V\\u00e0 Bi\\u1ec7t Thuy\\u1ebft (Uddesavibhanga sutta)<\\\/a><\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/23\\\/mn-138-uddesa-vibha%e1%b9%85ga-sutta%e1%b9%83\\\/\\\" rel=\\\"bookmark\\\">MN 138: Uddesa-Vibha\\u1e45ga Sutta\\u1e43<\\\/a><\\\/li><li class=\\\"entry-title\\\"><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/09\\\/08\\\/kinh-trung-bo-ah138-uddesavibhangasutta-kinh-tong-thuyet-va-biet-thuyet-h-164-phan-biet-quan-phap-kinh\\\/\\\" rel=\\\"bookmark\\\">Kinh Trung B\\u1ed9 AH138 : Uddesavibhangasutta, Kinh T\\u1ed5ng thuy\\u1ebft v\\u00e0 bi\\u1ec7t thuy\\u1ebft \\u2013 H.164 Ph\\u00e2n bi\\u1ec7t qu\\u00e1n ph\\u00e1p 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-tong-thuyet-va-biet-thuyet\\\/#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-138-tong-thuyet-va-biet-thuyet\\\/\\\" rel=\\\"bookmark\\\">To\\u00e1t y\\u1ebfu Trung b\\u1ed9 138 : T\\u1ed5ng thuy\\u1ebft v\\u00e0 bi\\u1ec7t thuy\\u1ebft<\\\/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-caa1286\" data-id=\"caa1286\" 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-7630ec2 elementor-widget elementor-widget-text-editor\" data-id=\"7630ec2\" 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#p138\">Sutta 138<\/a><\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\">Uddesa-Vibha\u1e45ga Sutta\u0271<span class=\"f1\"><sup>[<a id=\"fn1\" href=\"#n1\">1<\/a>]<\/sup><\/span><\/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=\"pg271\"><span class=\"f2 g\"><b>[271]<\/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.138.pali.bd.htm#p1\">1<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/chlm\/mn\/mn.138.chlm.sbb.htm#p1\">chlm<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/ati\/mn\/mn.138.than.ati.htm#p1\">than<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/wp\/mn\/mn.138.ntbb.wp.htm#p1\">ntbb<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/mnl\/mn\/mn.138.upal.mnl.htm#p1\">upal<\/a>]<\/span> <span class=\"f3 g\"><i>[223]<\/i><\/span> THUS have I heard:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">At one time the Lord was staying near S\u0101vatth\u012b in the Jeta&#8217;s Grove, An\u0101thapi\u1e47\u1e0dika&#8217;s monastery.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">While he was there the Lord addressed the monks, saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Monks.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Revered One,&#8221; these monks 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\">&#8220;I will teach you, monks, an exposition and (its) analysis.<span class=\"f3\"><sup>[<a id=\"edfn1\" href=\"#edn1\">ed.1<\/a>]<\/sup><\/span><br\/>Listen to it,<br\/>attend carefully,<br\/>and I will speak.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Yes, revered sir,&#8221;<br\/>these monks 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\"><a id=\"pg272\"><span class=\"f2 g\"><b>[272]<\/b><\/span><\/a> &#8220;Monks, a monk should so investigate<span class=\"f1\"><sup>[<a id=\"fn2\" href=\"#n2\">2<\/a>]<\/sup><\/span> (things) that,<br\/>as he investigates,<br\/>his consciousness of what is external<br\/>be undistracted, not diffused,<br\/>and of what is internal<br\/>be unslackened<br\/>so that it<span class=\"f1\"><sup>[<a id=\"fn3\" href=\"#n3\">3<\/a>]<\/sup><\/span> may not be disturbed by grasping;<br\/>monks, if consciousness of what is external<br\/>be undistracted, not diffused,<br\/>of what is internal<br\/>be unslackened,<br\/>then, for him who is (thus) undisturbed by grasping<br\/>there is in the future<br\/>no origin or rise<br\/>of birth, old age and dying<br\/>or of anguish.&#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,<br\/>the Well-farer rose from his seat and entered a dwelling-place.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Soon after the Lord had gone, it occurred to these monks:<br\/>&#8220;Your reverences, the Lord, recited this exposition to us in brief:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Monks, a monk should so investigate (things) that,<br\/>as he investigates,<br\/>his consciousness of what is external<br\/>be undistracted, not diffused,<br\/>and of what is internal<br\/>be unslackened<br\/>so that it may not be disturbed by grasping;<br\/>monks, if consciousness of what is external<br\/>be undistracted, not diffused,<br\/>of what is internal<br\/>be unslackened,<br\/>then, for him who is (thus) undisturbed by grasping<br\/>there is in the future<br\/>no origin or rise<br\/>of birth, old age and dying<br\/>or of anguish.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But without having explained the meaning in full<br\/>he rose from his seat and entered a dwelling-place.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Now, who can explain the meaning in full<br\/>of this exposition which was recited in brief by the Lord<br\/>but the meaning of which he did not explain in full?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then it occurred to these monks:<br\/>&#8220;Now, the venerable Kacc\u0101na the Great<br\/>is both praised by the Teacher<br\/>and revered by intelligent Brahma-farers;<span class=\"f1\"><sup>[<a id=\"fn4\" href=\"#n4\">4<\/a>]<\/sup><\/span> <br\/><span class=\"f3 g\"><i>[224, 225]<\/i><\/span> and the venerable Kacc\u0101na the Great 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.<br\/>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.<br\/>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\">Reverend Kacc\u0101na, the Lord,<br\/>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\">&#8220;Monks, a monk should so investigate (things) that,<br\/>as he investigates,<br\/>his consciousness of what is external<br\/>be undistracted, not diffused,<br\/>and of what is internal<br\/>be unslackened<br\/>so that it may not be disturbed by grasping;<br\/>monks, if consciousness of what is external<br\/>be undistracted, not diffused,<br\/>of what is internal<br\/>be unslackened,<br\/>then, for him who is (thus) undisturbed by grasping<br\/>there is in the future<br\/>no origin or rise<br\/>of birth, old age and dying<br\/>or of anguish.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Soon after the Lord had departed,<br\/>it occurred to us, reverend Kacc\u0101na:<br\/>&#8216;Your reverences, the Lord, having recited this exposition to us in brief,<br\/>but not having explained the meaning in full,<br\/>rose from his seat and entered a dwelling-place:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Monks, a monk should so investigate (things) that,<br\/>as he investigates,<br\/>his consciousness of what is external<br\/>be undistracted, not diffused,<br\/>and of what is internal<br\/>be unslackened<br\/>so that it may not be disturbed by grasping;<br\/>monks, if consciousness of what is external<br\/>be undistracted, not diffused,<br\/>of what is internal<br\/>be unslackened,<br\/>then, for him who is (thus) undisturbed by grasping<br\/>there is in the future<br\/>no origin or rise<br\/>of birth, old age and dying<br\/>or of anguish.&#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 he did not explaining full?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then, reverend Kacc\u0101na, it occurred to us:<br\/>&#8216;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\">Supose we were to approach the venerable Kacc\u0101na the Great,<br\/>and having approached,<br\/>were to question him on this meaning?<\/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, as a man walking about aiming at the pith,<br\/>searching for the pith,<br\/>looking about for the pith<br\/>of a great, stable and pithy tree,<br\/>might pass by the root,<br\/>pass by the trunk,<br\/>thinking that the pith was to be looked for<br\/>in the branches and foliage<br\/>\u2014 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 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 vision,<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\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 what the Lord explained to you.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Undoubtedly, reverend Kacc\u0101na,<br\/>the Lord knows what should be known,<br\/>sees what should be seen,<br\/>he has become vision,<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\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 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<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\">May the venerable Kacc\u0101na explain it 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\/>which was recited in brief by the Lord<br\/>but the meaning of which he had not explained in full<br\/>when he rose from his seat and entered a dwelling-place:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Monks, a monk should so investigate (things) that,<br\/>as he investigates,<br\/>his consciousness of what is external<br\/>be undistracted, not diffused,<br\/>and of what is internal<br\/>be unslackened<br\/>so that it may not be disturbed by grasping;<br\/>monks, if consciousness of what is external<br\/>be undistracted, not diffused,<br\/>of what is internal<br\/>be unslackened,<br\/>then, for him who is (thus) undisturbed by grasping<br\/>there is in the future<br\/>no origin or rise<br\/>of birth, old age and dying<br\/>or of anguish.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">\u2014 of this exposition which was recited in brief by the Lord<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\">And what, your reverences,<br\/>is called distracted, diffused consciousness<br\/>of what is external?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, your reverences,<br\/>after a monk has seen a material shape with the eye,<br\/>his consciousness runs after signs of material shape,<br\/>is tied by satisfaction in signs of material <a id=\"pg273\"><span class=\"f2 g\"><b>[273]<\/b><\/span><\/a> shapes,<br\/>is bound to satisfaction in signs of material shapes,<br\/>is fettered by the fetter of satisfaction in the signs of material shapes,<br\/>then the consciousness of what is external<br\/>is said to be distracted and diffused.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, having heard a sound with the ear,<br\/>his consciousness runs after signs of sounds,<br\/>is tied by satisfaction in signs of sounds,<br\/>is bound to satisfaction in signs of sounds,<br\/>is fettered by the fetter of satisfaction in the signs of sounds,<br\/>then the consciousness of what is external<br\/>is said to be distracted and diffused.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, having smelled a smell with the nose,<br\/>his consciousness runs after signs of smells,<br\/>is tied by satisfaction in signs of smells,<br\/>is bound to satisfaction in signs of smells,<br\/>is fettered by the fetter of satisfaction in the signs of smells,<br\/>then the consciousness of what is external<br\/>is said to be distracted and diffused.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, having tasted a flavour with the tongue,<br\/>his consciousness runs after signs of flavours,<br\/>is tied by satisfaction in signs of flavours,<br\/>is bound to satisfaction in signs of flavours,<br\/>is fettered by the fetter of satisfaction in the signs of flavours,<br\/>then the consciousness of what is external<br\/>is said to be distracted and diffused.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, having felt a touch with the body,<br\/>his consciousness runs after signs of touches,<br\/>is tied by satisfaction in signs of touches,<br\/>is bound to satisfaction in signs of touches,<br\/>is fettered by the fetter of satisfaction in the signs of touches,<br\/>then the consciousness of what is external<br\/>is said to be distracted and diffused.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, having cognised a mental state with the mind,<br\/>his consciousness runs after signs of mental states,<br\/>is tied by satisfaction in signs of mental states,<br\/>is bound to satisfaction in signs of mental states,<br\/>is fettered by the fetter of satisfaction in the signs of mental states,<br\/>then the consciousness of what is external<br\/>is said to be distracted and diffused.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is thus, your reverences,<br\/>that consciousness of what is external<br\/>is called distracted and diffused.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, your reverences,<br\/>is called undistracted, undiffused consciousness<br\/>of what is external?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, your reverences,<br\/>after a monk has seen a material shape with the eye,<br\/>his consciousness does not run after signs of material shape,<br\/>is not tied by satisfaction in signs of material shape,<br\/>is not bound to satisfaction in signs of material shapes,<br\/>is not fettered by the fetter of satisfaction in the signs of material shapes,<br\/>then the consciousness of what is external<br\/>is said to be undistracted and undiffused.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, having heard a sound with the ear,<br\/>his consciousness does not run after signs of sounds,<br\/>is not tied by satisfaction in signs of sounds,<br\/>is not bound to satisfaction in signs of sounds,<br\/>is not fettered by the fetter of satisfaction in the signs of sounds,<br\/>then the consciousness of what is external<br\/>is said to be undistracted and undiffused.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, having smelled a smell with the nose,<br\/>his consciousness does not run after signs of smells,<br\/>is not tied by satisfaction in signs of smells,<br\/>is not bound to satisfaction in signs of smells,<br\/>is not fettered by the fetter of satisfaction in the signs of smells,<br\/>then the consciousness of what is external<br\/>is said to be undistracted and undiffused.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, having tasted a flavour with the tongue,<br\/>his consciousness does not run after signs of flavours,<br\/>is not tied by satisfaction in signs of flavours,<br\/>is not bound to satisfaction in signs of flavours,<br\/>is not fettered by the fetter of satisfaction in the signs of flavours,<br\/>then the consciousness of what is external<br\/>is said to be undistracted and undiffused.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, having felt a touch with the body,<br\/>his consciousness does not run after signs of touches,<br\/>is not tied by satisfaction in signs of touches,<br\/>is not bound to satisfaction in signs of touches,<br\/>is not fettered by the fetter of satisfaction in the signs of touches,<br\/>then the consciousness of what is external<br\/>is said to be undistracted and undiffused.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, having cognised a mental state with the mind,<br\/>his consciousness does not run after signs of mental states,<br\/>is not tied by satisfaction in signs of mental states,<br\/>is not bound to satisfaction in signs of mental states,<br\/>is not fettered by the fetter of satisfaction in the signs of mental states,<br\/>then the consciousness of what is external<br\/>is said to be undistracted and undiffused.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is thus, your reverences,<br\/>that consciousness of what is external<br\/>is called undistracted and undiffused.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, your reverences, is called<br\/>slackened thought in regard to what is internal?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, your reverences, a monk,<br\/>aloof from pleasures of the senses,<br\/>aloof from unskilled states of mind,<br\/>entering into<br\/>abides in the first meditation<br\/>which is accompanied by initial thought and discursive thought,<br\/>is born of aloofness,<br\/>and is rapturous and joyful.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If his consciousness runs after the rapture and joy<br\/>that are born of aloofness,<br\/>if it is tied by satisfaction in signs of the rapture and joy<br\/>that are born of aloofness,<br\/>if it is bound to satisfaction in signs of the rapture and joy<br\/>that are born of aloofness,<br\/>if it is fettered by the fetter of satisfaction in the signs of the rapture and joy<br\/>that are born of aloofness,<br\/>then his thought is called slackened<br\/>in regard to what is internal.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And again, your reverences, a monk,<br\/>by allaying initial thought and discursive thought,<br\/>with the mind subjectively tranquillised<br\/>and fixed on one point,<br\/>enters into and abides in<br\/>the second meditation<br\/>which is devoid of initial thought and discursive thought,<br\/>is <a id=\"pg274\"><span class=\"f2 g\"><b>[274]<\/b><\/span><\/a> born of concentration,<br\/>and is rapturous and joyful.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If his consciousness runs after the rapture and joy<br\/>that are born of concentration,<br\/>if it is tied by satisfaction in signs of the rapture and joy<br\/>that are born of concentration,<br\/>if it is bound to satisfaction in signs of the rapture and joy<br\/>that are born of concentration,<br\/>if it is fettered by the fetter of satisfaction in the signs of the rapture and joy<br\/>that are born of concentration,<br\/>then his thought is called slackened<br\/>in regard to what is internal.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And again, your reverences, a monk,<br\/>by the fading out of rapture<br\/>abides with equanimity,<br\/>mindful and clearly conscious<br\/>and experiences in his person<br\/>that joy of which the Ariyans say:<br\/>&#8216;Joyful lives he who has equanimity and is mindful,&#8217;<br\/>entering into the third meditation,<br\/>he abides in it.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If his consciousness runs after the joy of equanimity,<span class=\"f1\"><sup>[<a id=\"fn5\" href=\"#n5\">5<\/a>]<\/sup><\/span><br\/>if it is tied by satisfaction in signs of the joy of equanimity<br\/>if it is bound to satisfaction in signs of the the joy of equanimity<br\/>if it is fettered by the fetter of satisfaction in the signs of the joy of equanimity<br\/>then his thought is called slackened<br\/>in regard to what is internal.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And again, your reverences, a monk,<br\/>by getting rid of joy,<br\/>by getting rid of anguish,<br\/>by the going down of his former pleasures and sorrows,<br\/>entering into<br\/>abides in the fourth meditation<br\/>which has neither anguish nor joy,<br\/>and which is entirely purified<br\/>by equanimity and mindfulness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If his consciousness runs after equanimity and mindfulness,<br\/>if it is tied by satisfaction in signs of equanimity and mindfulness<br\/>if it is bound to satisfaction in signs of equanimity and mindfulness<br\/>if it is fettered by the fetter of satisfaction in the signs of equanimity and mindfulness<br\/>then his thought is called slackened<br\/>in regard to what is internal.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is thus, your reverences,<br\/>that thought is called slackened<br\/>in regard to what is internal.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, your reverences, is called unslackened thought in regard to what is internal?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, your reverences, a monk,<br\/>aloof from pleasures of the senses,<br\/>aloof from unskilled states of mind,<br\/>entering into<br\/>abides in the first meditation<br\/>which is accompanied by initial thought and discursive thought,<br\/>is born of aloofness,<br\/>and is rapturous and joyful.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If his consciousness does not run after the rapture and joy<br\/>that are born of aloofness,<br\/>if it is not tied by satisfaction in signs of the rapture and joy<br\/>that are born of aloofness,<br\/>if it is not bound to satisfaction in signs of the rapture and joy<br\/>that are born of aloofness,<br\/>if it is not fettered by the fetter of satisfaction in the signs of the rapture and joy<br\/>that are born of aloofness,<br\/>then his thought is called unslackened<br\/>in regard to what is internal.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And again, your reverences, a monk,<br\/>by allaying initial thought and discursive thought,<br\/>with the mind subjectively tranquillised<br\/>and fixed on one point,<br\/>enters into and abides in<br\/>the second meditation<br\/>which is devoid of initial thought and discursive thought,<br\/>is born of concentration,<br\/>and is rapturous and joyful.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If his consciousness does not run after the rapture and joy<br\/>that are born of concentration,<br\/>if it is not tied by satisfaction in signs of the rapture and joy<br\/>that are born of concentration,<br\/>if it is not bound to satisfaction in signs of the rapture and joy<br\/>that are born of concentration,<br\/>if it is not fettered by the fetter of satisfaction in the signs of the rapture and joy<br\/>that are born of concentration,<br\/>then his thought is called unslackened<br\/>in regard to what is internal.<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pg275\"><span class=\"f2 g\"><b>[275]<\/b><\/span><\/a> And again, your reverences, a monk,<br\/>by the fading out of rapture<br\/>abides with equanimity,<br\/>mindful and clearly conscious<br\/>and experiences in his person<br\/>that joy of which the Ariyans say:<br\/>&#8216;Joyful lives he who has equanimity and is mindful,&#8217;<br\/>entering into the third meditation,<br\/>he abides in it.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If his consciousness does not run after the joy of equanimity,<br\/>if it is not tied by satisfaction in signs of the joy of equanimity<br\/>if it is not bound to satisfaction in signs of the the joy of equanimity<br\/>if it is not fettered by the fetter of satisfaction in the signs of the joy of equanimity<br\/>then his thought is called unslackened<br\/>in regard to what is internal.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And again, your reverences, a monk,<br\/>by getting rid of joy,<br\/>by getting rid of anguish,<br\/>by the going down of his former pleasures and sorrows,<br\/>entering into<br\/>abides in the fourth meditation<br\/>which has neither anguish nor joy,<br\/>and which is entirely purified<br\/>by equanimity and mindfulness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If his consciousness does not run after equanimity and mindfulness,<br\/>if it is not tied by satisfaction in signs of equanimity and mindfulness<br\/>if it is not bound to satisfaction in signs of equanimity and mindfulness<br\/>if it is not fettered by the fetter of satisfaction in the signs of equanimity and mindfulness<br\/>then his thought is called unslackened<br\/>in regard to what is internal.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is thus, your reverences, that thought is called unslackened in regard to what is internal.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, your reverences, is being disturbed by grasping?<span class=\"f1\"><sup>[<a id=\"fn6\" href=\"#n6\">6<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, your reverences,<br\/>an uninstructed average person,<br\/>taking no count of the pure ones,<br\/>unskilled in the dhamma of the pure ones,<br\/>untrained in the dhamma of the pure ones,<br\/>taking no count of the true men,<br\/>unskilled in the dhamma of the true men,<br\/>untrained in the dhamma of the true men,<br\/>regards material shape as self<br\/>or self as having material shape<br\/>or material shape as in self<br\/>or self as in material shape.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">His material shape alters and becomes otherwise;<br\/>with the alteration and otherwiseness in his material shape,<br\/>his consciousness is occupied with the alteration in the material shape;<span class=\"f1\"><sup>[<a id=\"fn7\" href=\"#n7\">7<\/a>]<\/sup><\/span><br\/>there is disturbance for him<br\/>born of his occupation<br\/>with the alteration in the material shape;<br\/>mental objects, arising,<br\/>persist in obsessing his thought;<br\/>because of this obsession of his thought<br\/>he is afraid and annoyed and full of 1onging<span class=\"f1\"><sup>[<a id=\"fn8\" href=\"#n8\">8<\/a>]<\/sup><\/span><br\/>and he is disturbed by grasping.<span class=\"f1\"><sup>[<a id=\"fn9\" href=\"#n9\">9<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">He regards feeling as self<br\/>or self as having feeling<br\/>or feeling as in self<br\/>or self as in feeling.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">His feeling alters and becomes otherwise;<br\/>with the alteration and otherwiseness in his feeling,<br\/>his consciousness is occupied with the alteration in the feeling;<br\/>there is disturbance for him<br\/>born of his occupation<br\/>with the alteration in the feeling;<br\/>mental objects, arising,<br\/>persist in obsessing his thought;<br\/>because of this obsession of his thought<br\/>he is afraid and annoyed and full of 1onging<br\/>and he is disturbed by grasping.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He regards perception as self<br\/>or self as having perception<br\/>or perception as in self<br\/>or self as in perception.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">His perception alters and becomes otherwise;<br\/>with the alteration and otherwiseness in his perception,<br\/>his consciousness is occupied with the alteration in the perception;<br\/>there is disturbance for him<br\/>born of his occupation<br\/>with the alteration in the perception;<br\/>mental objects, arising,<br\/>persist in obsessing his thought;<br\/>because of this obsession of his thought<br\/>he is afraid and annoyed and full of 1onging<br\/>and he is disturbed by grasping.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He regards the habitual tendencies as self<br\/>or self as having the habitual tendencies<br\/>or the habitual tendencies as in self<br\/>or self as in the habitual tendencies.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">His habitual tendencies alter and become otherwise;<br\/>with the alteration and otherwiseness in his habitual tendencies,<br\/>his consciousness is occupied with the alteration in the habitual tendencies;<br\/>there is disturbance for him<br\/>born of his occupation<br\/>with the alteration in the habitual tendencies;<br\/>mental objects, arising,<br\/>persist in obsessing his thought;<br\/>because of this obsession of his thought<br\/>he is afraid and annoyed and full of 1onging<br\/>and he is disturbed by grasping.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He regards consciousness as self<br\/>or self as having consciousness<br\/>or consciousness as in self<br\/>or self as in consciousness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">His consciousness alters and becomes otherwise;<br\/>with the alteration and otherwiseness <a id=\"pg276\"><span class=\"f2 g\"><b>[276]<\/b><\/span><\/a> in his consciousness,<br\/>his consciousness is occupied with the alteration in his consciousness;<br\/>mental objects, arising,<br\/>persist in obsessing his thought;<br\/>because of this obsession of his thought<br\/>he is afraid and annoyed and full of longing<br\/>and he is disturbed by grasping.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, your reverences, is what is being disturbed by grasping.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, your reverences, is not being disturbed by grasping?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, your reverences,<br\/>an instructed disciple of the Ariyans,<br\/>taking count of the pure ones,<br\/>skilled in the dhamma of the pure ones,<br\/>well trained in the dhamma of the pure ones,<br\/>taking count of the true men,<br\/>skilled in the dhamma of the true men,<br\/>well trained in the dhamma of the true men,<br\/>does not regard material shape as self<br\/>or self as having material shape<br\/>or material shape as in self<br\/>or self as in material shape.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">His material shape alters and becomes otherwise;<br\/>but with the alteration and otherwiseness in his material shape,<br\/>his consciousness is not occupied with the alteration in his material shape;<br\/>no disturbance for him is born<br\/>of his occupation<br\/>with the alteration in the material shape;<br\/>mental objects, arising,<br\/>do not persist in obsessing his thought;<br\/>because of this non-obsession of his thought<br\/>he is neither afraid nor annoyed or full of longing<br\/>and he is not disturbed by grasping.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He does not regard feeling as self<br\/>or self as having feeling<br\/>or feeling as in self<br\/>or self as in feeling.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">His feeling alters and becomes otherwise;<br\/>but with the alteration and otherwiseness in his feeling,<br\/>his consciousness is not occupied with the alteration in the feeling;<br\/>no disturbance for him is born<br\/>of his occupation<br\/>with the alteration in the feeling;<br\/>mental objects, arising,<br\/>do not persist in obsessing his thought;<br\/>because of this non-obsession of his thought<br\/>he is neither afraid nor annoyed or full of 1onging<br\/>and he is not disturbed by grasping.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He does not regard perception as self<br\/>or self as having perception<br\/>or perception as in self<br\/>or self as in perception.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">His perception alters and becomes otherwise;<br\/>but with the alteration and otherwiseness in his perception,<br\/>his consciousness is occupied with the alteration in the perception;<br\/>no disturbance for him is born<br\/>of his occupation<br\/>with the alteration in the perception;<br\/>mental objects, arising,<br\/>do not persist in obsessing his thought;<br\/>because of this non-obsession of his thought<br\/>he is neither afraid nor annoyed or full of 1onging<br\/>and he is not disturbed by grasping.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He does not regard the habitual tendencies as self<br\/>or self as having the habitual tendencies<br\/>or the habitual tendencies as in self<br\/>or self as in the habitual tendencies.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">His habitual tendencies alter and become otherwise;<br\/>but with the alteration and otherwiseness in his habitual tendencies,<br\/>his consciousness is occupied with the alteration in the habitual tendencies;<br\/>no disturbance for him is born<br\/>of his occupation<br\/>with the alteration in the habitual tendencies;<br\/>mental objects, arising,<br\/>do not persist in obsessing his thought;<br\/>because of this non-obsession of his thought<br\/>he is neither afraid nor annoyed or full of 1onging<br\/>and he is not disturbed by grasping.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He does not regard regard consciousness as self<br\/>or self as having consciousness<br\/>or consciousness as in self<br\/>or self as in consciousness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">His consciousness alters and becomes otherwise;<br\/>but with the alteration and otherwiseness in his consciousness,<br\/>his consciousness is occupied with the alteration in his consciousness;<br\/>no disturbance for him is born<br\/>of his occupation<br\/>with the alteration in his consciousness<br\/>mental objects, arising,<br\/>do not persist in obsessing his thought;<br\/>because of this non-obsession of his thought<br\/>he is neither afraid nor annoyed or full of 1onging<br\/>and he is not disturbed by grasping.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, your reverences, is what is not being disturbed by grasping.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In regard to that exposition, your reverences,<br\/>which the Lord recited in brief but the meaning of which he had not explained in full<br\/>when he rose from his seat and entered a dwelling-place:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Monks, a monk should so investigate (things) that,<br\/>as he investigates,<br\/>his consciousness of what is external<br\/>be undistracted, not diffused,<br\/>and of what is internal<br\/>be unslackened<br\/>so that it may not be disturbed by grasping;<br\/>monks, if consciousness of what is external<br\/>be undistracted, not diffused,<br\/>of what is internal<br\/>be unslackened,<br\/>then, for him who is (thus) undisturbed by grasping<br\/>there is in the future<br\/>no origin or rise<br\/>of birth, old age and dying<br\/>or of anguish.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">\u2014 Of this exposition which was recited by the Lord in brief<br\/>but the meaning of which he did not explain in full,<br\/>I, your reverences <span class=\"f3\"><b>[229]<\/b><\/span> 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\/>you can approach the Lord<br\/>and question him as to the meaning<br\/>so that as the Lord explains it to you<br\/>so may you understand it.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pg277\"><span class=\"f2 g\"><b>[277]<\/b><\/span><\/a> Then these monks, delighting and rejoicing in what the venerable Kacc\u0101na the Great had said, rising from their seats, approached the Lord; having approached and greeted the Lord, they sat down at a respectful distance. As they were sitting down at a respectful distance, those monks spoke thus to the Lord:<\/p>\n\n\t\t\t\t\t\t<div class=\"floatrpp wpx200 marl6\">\n\t\t\t\t\t\t\t<p class=\"f2\">Ms. Horner notes here: (<i>as at<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.133.pali.bd.htm#pg198\"><i>M.<\/i> iii. 198-199,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/mn\/mn.133.horn.pts.htm#pg243\">above, p. 243,<\/a> <i>reading:<\/i> &#8220;Monks, a monk should so investigate (things) that &#8230;there is in the future no origin or rise of birth, old age and dying or of anguish.&#8221; <i>instead<\/i> of &#8220;The past should not be followed after, the future not desired &#8230; He is indeed &#8216;Auspicious&#8217; called, described as a sage at peace) &#8230; <\/p>\n\t\t\t\t\t\t\t<p><img loading=\"lazy\" decoding=\"async\" src=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/resources\/images\/king_of_ny_vrysm.gif\" width=\"38\" height=\"32\" alt=\"p.p. explains it all\"\/> <span class=\"f2\">\u2014 p.p.<\/span><\/p>\n\t\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Revered sir, the Lord,<br\/>having recited this exposition to us in brief,<br\/>rose from his eat<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\">&#8220;Monks, a monk should so investigate (things) that,<br\/>as he investigates,<br\/>his consciousness of what is external<br\/>be undistracted, not diffused,<br\/>and of what is internal<br\/>be unslackened<br\/>so that it may not be disturbed by grasping;<br\/>monks, if consciousness of what is external<br\/>be undistracted, not diffused,<br\/>of what is internal<br\/>be unslackened,<br\/>then, for him who is (thus) undisturbed by grasping<br\/>there is in the future<br\/>no origin or rise<br\/>of birth, old age and dying<br\/>or of anguish.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And, revered sir, not long after the Lord had departed, it occurred to us:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Your reverences, the Lord,<br\/>having recited this exposition to us in brief,<br\/>but not having explained he meaning in full,<br\/>rose from his seat and entered a dwelling place:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Monks, a monk should so investigate (things) that,<br\/>as he investigates,<br\/>his consciousness of what is external<br\/>be undistracted, not diffused,<br\/>and of what is internal<br\/>be unslackened<br\/>so that it may not be disturbed by grasping;<br\/>monks, if consciousness of what is external<br\/>be undistracted, not diffused,<br\/>of what is internal<br\/>be unslackened,<br\/>then, for him who is (thus) undisturbed by grasping<br\/>there is in the future<br\/>no origin or rise<br\/>of birth, old age and dying<br\/>or of anguish.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Now, who can explain the meaning in full<br\/>of this exposition which was recited in brief by the Lord<br\/>but the meaning of which he did not explain 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 Brahma-farers;<br\/>and the venerable Kacc\u0101na the Great 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 approached the venerable Kacc\u0101na the Great;<br\/>having approached,<br\/>we exchanged greetings with him,<br\/>and when we had conversed in a friendly and courteous way,<br\/>we sat down at a respectful distance.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As we were sitting down at a respectful distance,<br\/>we spoke thus to the venerable Kacc\u0101na the Great:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Reverend Kacc\u0101na, the Lord,<br\/>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\">&#8220;Monks, a monk should so investigate (things) that,<br\/>as he investigates,<br\/>his consciousness of what is external<br\/>be undistracted, not diffused,<br\/>and of what is internal<br\/>be unslackened<br\/>so that it may not be disturbed by grasping;<br\/>monks, if consciousness of what is external<br\/>be undistracted, not diffused,<br\/>of what is internal<br\/>be unslackened,<br\/>then, for him who is (thus) undisturbed by grasping<br\/>there is in the future<br\/>no origin or rise<br\/>of birth, old age and dying<br\/>or of anguish.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Soon after the Lord had departed,<br\/>it occurred to us, reverend Kacc\u0101na:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Your reverences, the Lord, having recited this exposition to us in brief,<br\/>but not having explained the meaning in full,<br\/>rose from his seat and entered a dwelling-place:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Monks, a monk should so investigate (things) that,<br\/>as he investigates,<br\/>his consciousness of what is external<br\/>be undistracted, not diffused,<br\/>and of what is internal<br\/>be unslackened<br\/>so that it may not be disturbed by grasping;<br\/>monks, if consciousness of what is external<br\/>be undistracted, not diffused,<br\/>of what is internal<br\/>be unslackened,<br\/>then, for him who is (thus) undisturbed by grasping<br\/>there is in the future<br\/>no origin or rise<br\/>of birth, old age and dying<br\/>or of anguish.&#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 he did not explaining full?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then, reverend Kacc\u0101na, it occurred to us:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;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\">Supose we were to approach the venerable Kacc\u0101na the Great,<br\/>and having approached,<br\/>were to question him on this meaning?<\/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, as a man walking about aiming at the pith,<br\/>searching for the pith,<br\/>looking about for the pith<br\/>of a great, stable and pithy tree,<br\/>might pass by the root,<br\/>pass by the trunk,<br\/>thinking that the pith was to be looked for<br\/>in the branches and foliage<br\/>\u2014 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 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 vision,<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\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 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 vision,<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\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 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<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\">May the venerable Kacc\u0101na explain it 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\/>which was recited in brief by the Lord<br\/>but the meaning of which he had not explained in full<br\/>when he rose from his seat and entered a dwelling-place:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Monks, a monk should so investigate (things) that,<br\/>as he investigates,<br\/>his consciousness of what is external<br\/>be undistracted, not diffused,<br\/>and of what is internal<br\/>be unslackened<br\/>so that it may not be disturbed by grasping;<br\/>monks, if consciousness of what is external<br\/>be undistracted, not diffused,<br\/>of what is internal<br\/>be unslackened,<br\/>then, for him who is (thus) undisturbed by grasping<br\/>there is in the future<br\/>no origin or rise<br\/>of birth, old age and dying<br\/>or of anguish.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">\u2014 of this exposition which was recited in brief by the Lord<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\">And what, your reverences,<br\/>is called distracted,<br\/>diffused consciousness<br\/>of what is external?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, your reverences,<br\/>after a monk has seen a material shape with the eye,<br\/>his consciousness runs after signs of material shape,<br\/>is tied by satisfaction in signs of material shapes,<br\/>is bound to satisfaction in signs of material shapes,<br\/>is fettered by the fetter of satisfaction in the signs of material shapes,<br\/>then the consciousness of what is external<br\/>is said to be distracted and diffused.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, having heard a sound with the ear,<br\/>his consciousness runs after signs of sounds,<br\/>is tied by satisfaction in signs of sounds,<br\/>is bound to satisfaction in signs of sounds,<br\/>is fettered by the fetter of satisfaction in the signs of sounds,<br\/>then the consciousness of what is external<br\/>is said to be distracted and diffused.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, having smelled a smell with the nose,<br\/>his consciousness runs after signs of smells,<br\/>is tied by satisfaction in signs of smells,<br\/>is bound to satisfaction in signs of smells,<br\/>is fettered by the fetter of satisfaction in the signs of smells,<br\/>then the consciousness of what is external<br\/>is said to be distracted and diffused.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, having tasted a flavour with the tongue,<br\/>his consciousness runs after signs of flavours,<br\/>is tied by satisfaction in signs of flavours,<br\/>is bound to satisfaction in signs of flavours,<br\/>is fettered by the fetter of satisfaction in the signs of flavours,<br\/>then the consciousness of what is external<br\/>is said to be distracted and diffused.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, having felt a touch with the body,<br\/>his consciousness runs after signs of touches,<br\/>is tied by satisfaction in signs of touches,<br\/>is bound to satisfaction in signs of touches,<br\/>is fettered by the fetter of satisfaction in the signs of touches,<br\/>then the consciousness of what is external<br\/>is said to be distracted and diffused.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, having cognised a mental state with the mind,<br\/>his consciousness runs after signs of mental states,<br\/>is tied by satisfaction in signs of mental states,<br\/>is bound to satisfaction in signs of mental states,<br\/>is fettered by the fetter of satisfaction in the signs of mental states,<br\/>then the consciousness of what is external<br\/>is said to be distracted and diffused.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is thus, your reverences,<br\/>that consciousness of what is external<br\/>is called distracted and diffused.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, your reverences,<br\/>is called undistracted, undiffused consciousness<br\/>of what is external?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, your reverences,<br\/>after a monk has seen a material shape with the eye,<br\/>his consciousness does not run after signs of material shape,<br\/>is not tied by satisfaction in signs of material shape,<br\/>is not bound to satisfaction in signs of material shapes,<br\/>is not fettered by the fetter of satisfaction in the signs of material shapes,<br\/>then the consciousness of what is external<br\/>is said to be undistracted and undiffused.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, having heard a sound with the ear,<br\/>his consciousness does not run after signs of sounds,<br\/>is not tied by satisfaction in signs of sounds,<br\/>is not bound to satisfaction in signs of sounds,<br\/>is not fettered by the fetter of satisfaction in the signs of sounds,<br\/>then the consciousness of what is external<br\/>is said to be undistracted and undiffused.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, having smelled a smell with the nose,<br\/>his consciousness does not run after signs of smells,<br\/>is not tied by satisfaction in signs of smells,<br\/>is not bound to satisfaction in signs of smells,<br\/>is not fettered by the fetter of satisfaction in the signs of smells,<br\/>then the consciousness of what is external<br\/>is said to be undistracted and undiffused.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, having tasted a flavour with the tongue,<br\/>his consciousness does not run after signs of flavours,<br\/>is not tied by satisfaction in signs of flavours,<br\/>is not bound to satisfaction in signs of flavours,<br\/>is not fettered by the fetter of satisfaction in the signs of flavours,<br\/>then the consciousness of what is external<br\/>is said to be undistracted and undiffused.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, having felt a touch with the body,<br\/>his consciousness does not run after signs of touches,<br\/>is not tied by satisfaction in signs of touches,<br\/>is not bound to satisfaction in signs of touches,<br\/>is not fettered by the fetter of satisfaction in the signs of touches,<br\/>then the consciousness of what is external<br\/>is said to be undistracted and undiffused.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, having cognised a mental state with the mind,<br\/>his consciousness does not run after signs of mental states,<br\/>is not tied by satisfaction in signs of mental states,<br\/>is not bound to satisfaction in signs of mental states,<br\/>is not fettered by the fetter of satisfaction in the signs of mental states,<br\/>then the consciousness of what is external<br\/>is said to be undistracted and undiffused.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is thus, your reverences,<br\/>that consciousness of what is external<br\/>is called undistracted and undiffused.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, your reverences, is called<br\/>slackened thought in regard to what is internal?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, your reverences, a monk,<br\/>aloof from pleasures of the senses,<br\/>aloof from unskilled states of mind,<br\/>entering into<br\/>abides in the first meditation<br\/>which is accompanied by initial thought and discursive thought,<br\/>is born of aloofness,<br\/>and is rapturous and joyful.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If his consciousness runs after the rapture and joy<br\/>that are born of aloofness,<br\/>if it is tied by satisfaction in signs of the rapture and joy<br\/>that are born of aloofness,<br\/>if it is bound to satisfaction in signs of the rapture and joy<br\/>that are born of aloofness,<br\/>if it is fettered by the fetter of satisfaction in the signs of the rapture and joy<br\/>that are born of aloofness,<br\/>then his thought is called slackened<br\/>in regard to what is internal.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And again, your reverences, a monk,<br\/>by allaying initial thought and discursive thought,<br\/>with the mind subjectively tranquillised<br\/>and fixed on one point,<br\/>enters into and abides in<br\/>the second meditation<br\/>which is devoid of initial thought and discursive thought,<br\/>is born of concentration,<br\/>and is rapturous and joyful.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If his consciousness runs after the rapture and joy<br\/>that are born of concentration,<br\/>if it is tied by satisfaction in signs of the rapture and joy<br\/>that are born of concentration,<br\/>if it is bound to satisfaction in signs of the rapture and joy<br\/>that are born of concentration,<br\/>if it is fettered by the fetter of satisfaction in the signs of the rapture and joy<br\/>that are born of concentration,<br\/>then his thought is called slackened<br\/>in regard to what is internal.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And again, your reverences, a monk,<br\/>by the fading out of rapture<br\/>abides with equanimity,<br\/>mindful and clearly conscious<br\/>and experiences in his person<br\/>that joy of which the Ariyans say:<br\/>&#8216;Joyful lives he who has equanimity and is mindful,&#8217;<br\/>entering into the third meditation,<br\/>he abides in it.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If his consciousness runs after the joy of equanimity,<br\/>if it is tied by satisfaction in signs of the joy of equanimity<br\/>if it is bound to satisfaction in signs of the the joy of equanimity<br\/>if it is fettered by the fetter of satisfaction in the signs of the joy of equanimity<br\/>then his thought is called slackened<br\/>in regard to what is internal.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And again, your reverences, a monk,<br\/>by getting rid of joy,<br\/>by getting rid of anguish,<br\/>by the going down of his former pleasures and sorrows,<br\/>entering into<br\/>abides in the fourth meditation<br\/>which has neither anguish nor joy,<br\/>and which is entirely purified<br\/>by equanimity and mindfulness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If his consciousness runs after equanimity and mindfulness,<br\/>if it is tied by satisfaction in signs of equanimity and mindfulness<br\/>if it is bound to satisfaction in signs of equanimity and mindfulness<br\/>if it is fettered by the fetter of satisfaction in the signs of equanimity and mindfulness<br\/>then his thought is called slackened<br\/>in regard to what is internal.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is thus, your reverences,<br\/>that thought is called slackened<br\/>in regard to what is internal.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, your reverences, is called unslackened thought in regard to what is internal?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, your reverences, a monk,<br\/>aloof from pleasures of the senses,<br\/>aloof from unskilled states of mind,<br\/>entering into<br\/>abides in the first meditation<br\/>which is accompanied by initial thought and discursive thought,<br\/>is born of aloofness,<br\/>and is rapturous and joyful.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If his consciousness does not run after the rapture and joy<br\/>that are born of aloofness,<br\/>if it is not tied by satisfaction in signs of the rapture and joy<br\/>that are born of aloofness,<br\/>if it is not bound to satisfaction in signs of the rapture and joy<br\/>that are born of aloofness,<br\/>if it is not fettered by the fetter of satisfaction in the signs of the rapture and joy<br\/>that are born of aloofness,<br\/>then his thought is called unslackened<br\/>in regard to what is internal.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And again, your reverences, a monk,<br\/>by allaying initial thought and discursive thought,<br\/>with the mind subjectively tranquillised<br\/>and fixed on one point,<br\/>enters into and abides in<br\/>the second meditation<br\/>which is devoid of initial thought and discursive thought,<br\/>is born of concentration,<br\/>and is rapturous and joyful.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If his consciousness does not run after the rapture and joy<br\/>that are born of concentration,<br\/>if it is not tied by satisfaction in signs of the rapture and joy<br\/>that are born of concentration,<br\/>if it is not bound to satisfaction in signs of the rapture and joy<br\/>that are born of concentration,<br\/>if it is not fettered by the fetter of satisfaction in the signs of the rapture and joy<br\/>that are born of concentration,<br\/>then his thought is called unslackened<br\/>in regard to what is internal.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And again, your reverences, a monk,<br\/>by the fading out of rapture<br\/>abides with equanimity,<br\/>mindful and clearly conscious<br\/>and experiences in his person<br\/>that joy of which the Ariyans say:<br\/>&#8216;Joyful lives he who has equanimity and is mindful,&#8217;<br\/>entering into the third meditation,<br\/>he abides in it.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If his consciousness does not run after the joy of equanimity,<br\/>if it is not tied by satisfaction in signs of the joy of equanimity<br\/>if it is not bound to satisfaction in signs of the the joy of equanimity<br\/>if it is not fettered by the fetter of satisfaction in the signs of the joy of equanimity<br\/>then his thought is called unslackened<br\/>in regard to what is internal.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And again, your reverences, a monk,<br\/>by getting rid of joy,<br\/>by getting rid of anguish,<br\/>by the going down of his former pleasures and sorrows,<br\/>entering into<br\/>abides in the fourth meditation<br\/>which has neither anguish nor joy,<br\/>and which is entirely purified<br\/>by equanimity and mindfulness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If his consciousness does not run after equanimity and mindfulness,<br\/>if it is not tied by satisfaction in signs of equanimity and mindfulness<br\/>if it is not bound to satisfaction in signs of equanimity and mindfulness<br\/>if it is not fettered by the fetter of satisfaction in the signs of equanimity and mindfulness<br\/>then his thought is called unslackened<br\/>in regard to what is internal.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is thus, your reverences, that thought is called unslackened in regard to what is internal.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, your reverences, is being disturbed by grasping?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, your reverences,<br\/>an uninstructed average person,<br\/>taking no count of the pure ones,<br\/>unskilled in the dhamma of the pure ones,<br\/>untrained in the dhamma of the pure ones,<br\/>taking no count of the true men,<br\/>unskilled in the dhamma of the true men,<br\/>untrained in the dhamma of the true men,<br\/>regards material shape as self<br\/>or self as having material shape<br\/>or material shape as in self<br\/>or self as in material shape.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">His material shape alters and becomes otherwise;<br\/>with the alteration and otherwiseness in his material shape,<br\/>his consciousness is occupied with the alteration in the material shape;<br\/>there is disturbance for him<br\/>born of his occupation<br\/>with the alteration in the material shape;<br\/>mental objects, arising,<br\/>persist in obsessing his thought;<br\/>because of this obsession of his thought<br\/>he is afraid and annoyed and full of 1onging<br\/>and he is disturbed by grasping.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He regards feeling as self<br\/>or self as having feeling<br\/>or feeling as in self<br\/>or self as in feeling.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">His feeling alters and becomes otherwise;<br\/>with the alteration and otherwiseness in his feeling,<br\/>his consciousness is occupied with the alteration in the feeling;<br\/>there is disturbance for him<br\/>born of his occupation<br\/>with the alteration in the feeling;<br\/>mental objects, arising,<br\/>persist in obsessing his thought;<br\/>because of this obsession of his thought<br\/>he is afraid and annoyed and full of 1onging<br\/>and he is disturbed by grasping.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He regards perception as self<br\/>or self as having perception<br\/>or perception as in self<br\/>or self as in perception.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">His perception alters and becomes otherwise;<br\/>with the alteration and otherwiseness in his perception,<br\/>his consciousness is occupied with the alteration in the perception;<br\/>there is disturbance for him<br\/>born of his occupation<br\/>with the alteration in the perception;<br\/>mental objects, arising,<br\/>persist in obsessing his thought;<br\/>because of this obsession of his thought<br\/>he is afraid and annoyed and full of 1onging<br\/>and he is disturbed by grasping.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He regards the habitual tendencies as self<br\/>or self as having the habitual tendencies<br\/>or the habitual tendencies as in self<br\/>or self as in the habitual tendencies.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">His habitual tendencies alter and become otherwise;<br\/>with the alteration and otherwiseness in his habitual tendencies,<br\/>his consciousness is occupied with the alteration in the habitual tendencies;<br\/>there is disturbance for him<br\/>born of his occupation<br\/>with the alteration in the habitual tendencies;<br\/>mental objects, arising,<br\/>persist in obsessing his thought;<br\/>because of this obsession of his thought<br\/>he is afraid and annoyed and full of 1onging<br\/>and he is disturbed by grasping.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He regards consciousness as self<br\/>or self as having consciousness<br\/>or consciousness as in self<br\/>or self as in consciousness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">His consciousness alters and becomes otherwise;<br\/>with the alteration and otherwiseness in his consciousness,<br\/>his consciousness is occupied with the alteration in his consciousness;<br\/>mental objects, arising,<br\/>persist in obsessing his thought;<br\/>because of this obsession of his thought<br\/>he is afraid and annoyed and full of longing<br\/>and he is disturbed by grasping.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, your reverences, is what is being disturbed by grasping.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, your reverences, is not being disturbed by grasping?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this, your reverences,<br\/>an instructed disciple of the Ariyans,<br\/>taking count of the pure ones,<br\/>skilled in the dhamma of the pure ones,<br\/>well trained in the dhamma of the pure ones,<br\/>taking count of the true men,<br\/>skilled in the dhamma of the true men,<br\/>well trained in the dhamma of the true men,<br\/>does not regard material shape as self<br\/>or self as having material shape<br\/>or material shape as in self<br\/>or self as in material shape.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">His material shape alters and becomes otherwise;<br\/>but with the alteration and otherwiseness in his material shape,<br\/>his consciousness is not occupied with the alteration in his material shape;<br\/>no disturbance for him is born<br\/>of his occupation<br\/>with the alteration in the material shape;<br\/>mental objects, arising,<br\/>do not persist in obsessing his thought;<br\/>because of this non-obsession of his thought<br\/>he is neither afraid nor annoyed or full of longing<br\/>and he is not disturbed by grasping.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He does not regard feeling as self<br\/>or self as having feeling<br\/>or feeling as in self<br\/>or self as in feeling.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">His feeling alters and becomes otherwise;<br\/>but with the alteration and otherwiseness in his feeling,<br\/>his consciousness is not occupied with the alteration in the feeling;<br\/>no disturbance for him is born<br\/>of his occupation<br\/>with the alteration in the feeling;<br\/>mental objects, arising,<br\/>do not persist in obsessing his thought;<br\/>because of this non-obsession of his thought<br\/>he is neither afraid nor annoyed or full of 1onging<br\/>and he is not disturbed by grasping.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He does not regard perception as self<br\/>or self as having perception<br\/>or perception as in self<br\/>or self as in perception.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">His perception alters and becomes otherwise;<br\/>but with the alteration and otherwiseness in his perception,<br\/>his consciousness is occupied with the alteration in the perception;<br\/>no disturbance for him is born<br\/>of his occupation<br\/>with the alteration in the perception;<br\/>mental objects, arising,<br\/>do not persist in obsessing his thought;<br\/>because of this non-obsession of his thought<br\/>he is neither afraid nor annoyed or full of 1onging<br\/>and he is not disturbed by grasping.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He does not regard the habitual tendencies as self<br\/>or self as having the habitual tendencies<br\/>or the habitual tendencies as in self<br\/>or self as in the habitual tendencies.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">His habitual tendencies alter and become otherwise;<br\/>but with the alteration and otherwiseness in his habitual tendencies,<br\/>his consciousness is occupied with the alteration in the habitual tendencies;<br\/>no disturbance for him is born<br\/>of his occupation<br\/>with the alteration in the habitual tendencies;<br\/>mental objects, arising,<br\/>do not persist in obsessing his thought;<br\/>because of this non-obsession of his thought<br\/>he is neither afraid nor annoyed or full of 1onging<br\/>and he is not disturbed by grasping.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He does not regard regard consciousness as self<br\/>or self as having consciousness<br\/>or consciousness as in self<br\/>or self as in consciousness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">His consciousness alters and becomes otherwise;<br\/>but with the alteration and otherwiseness in his consciousness,<br\/>his consciousness is occupied with the alteration in his consciousness;<br\/>no disturbance for him is born<br\/>of his occupation<br\/>with the alteration in his consciousness<br\/>mental objects, arising,<br\/>do not persist in obsessing his thought;<br\/>because of this non-obsession of his thought<br\/>he is neither afraid nor annoyed or full of 1onging<br\/>and he is not disturbed by grasping.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This, your reverences, is what is not being disturbed by grasping.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In regard to that exposition, your reverences,<br\/>which the Lord recited in brief but the meaning of which he had not explained in full<br\/>when he rose from his seat and entered a dwelling-place:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Monks, a monk should so investigate (things) that,<br\/>as he investigates,<br\/>his consciousness of what is external<br\/>be undistracted, not diffused,<br\/>and of what is internal<br\/>be unslackened<br\/>so that it may not be disturbed by grasping;<br\/>monks, if consciousness of what is external<br\/>be undistracted, not diffused,<br\/>of what is internal<br\/>be unslackened,<br\/>then, for him who is (thus) undisturbed by grasping<br\/>there is in the future<br\/>no origin or rise<br\/>of birth, old age and dying<br\/>or of anguish.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">\u2014 Of this exposition which 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\/>you can approach the Lord<br\/>and question him as to the meaning<br\/>so that as the Lord explains it to you<br\/>so may you understand it.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then we,<br\/>delighting and rejoicing in what the venerable Kacc\u0101na the Great had said,<br\/>rising from our seats,<br\/>approached the Lord.<\/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 Kaccana the Great.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">For if you, monks, bad questioned me as to this meaning,<br\/>I too would have explained it 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;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus spoke the Lord. Delighted, these monks rejoiced in what the Lord had said.<\/p>\n\n\t\t\t\t\t<p class=\"ctr\">Discourse on an Exposition and Analysis:<br\/>The Eighth<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<hr class=\"demi\"\/>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"edn1\" href=\"#edfn1\">Ed.1<\/a>]<\/sup> What the Buddha actually does here is to teach the exposition, Mah\u0101 Kacc\u0101na teaches the analysis. But according to the rules, when the Buddha acknowledges what another person says, that becomes the word of the Buddha.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n1\" href=\"#fn1\">1<\/a>]<\/sup> <i>MA.<\/i> v. 28 says <i>uddesa\u00f1 ca vibha\u1e45ga\u00f1 ca m\u0101tika\u00f1 ca vibhajana\u00f1 c\u0101 ti.<\/i> So <i>uddesa<\/i> is the statement of the headings (<i>m\u0101tik\u0101<\/i>) which will be analysed in this Discourse.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n2\" href=\"#fn2\">2<\/a>]<\/sup> <i>upaparikkheyya.<\/i> should weigh, measure, explore, mark out. <i>MA.<\/i> v. 28. <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/kd\/iti\/iti.pali.bd.htm#pg94\"><i>Iti.,<\/i> p. 94.<\/a> where this &#8220;heading&#8221; also occurs.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n3\" href=\"#fn3\">3<\/a>]<\/sup> Consciousness, <i>MA.<\/i> v. 28.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n4\" href=\"#fn4\">4<\/a>]<\/sup> As at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.133.pali.bd.htm#pg194\"><i>M.<\/i> iii. 194-195.<\/a> [re-inserted by ed.]<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n5\" href=\"#fn5\">5<\/a>]<\/sup> Text here reads <i>upekh\u0101ns\u0101r\u012b;<\/i> but I think it necessary to insert <b>sukha<\/b> into this compound as in the negative clause below: <i>upekh\u0101-sukh-\u0101-ns\u0101r\u012b.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n6\" href=\"#fn6\">6<\/a>]<\/sup> For the rest of Maha-Kacc\u0101na&#8217;s explanation, <i>cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/sn\/03_kv\/idx_22_khandhasamyutta.htm#p7\"><i>S.<\/i> iii. 15 <i>ff.<\/i><\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n7\" href=\"#fn7\">7<\/a>]<\/sup> In Chalmers&#8217; text a sentence is here inserted, presumably in error as it has no counterpart in the repetitions below or in the <i>S.<\/i> version: <i>tassa r\u016bpam vipari\u1e47\u0101m\u0101nuparivatti vi\u00f1\u00f1\u0101\u1e47a\u0271 hoti<\/i> should therefore be deleted.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n8\" href=\"#fn8\">8<\/a>]<\/sup> <i>upekhav\u0101<\/i> of Chalmers&#8217; text should probably read, with <i>S<\/i>. <i>apekhav\u0101.<\/i> <i>MA.<\/i> v. 3O, reading <i>apekkhav\u0101,<\/i> explains by <i>s\u01011ayo sapiho,<\/i> with pleasure and affection.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n9\" href=\"#fn9\">9<\/a>]<\/sup> <i>&#8216;anup\u0101d\u0101ya.<\/i> The reading at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/sn\/03_kv\/sn03.22.007.pali.bd.htm#pg16\"><i>S.<\/i> iii. 16,<\/a> which I follow, is <i>up\u0101d\u0101ya.<\/i><\/p>\n\n<\/div>\r\n<br>[ad_2]\r\n<br>Ngu\u1ed3n : <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.138.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-6a3d633 elementor-section-full_width elementor-section-content-space-between elementor-section-height-default elementor-section-height-default\" data-id=\"6a3d633\" 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-e359ff6\" data-id=\"e359ff6\" 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-b7382e7 elementor-widget elementor-widget-text-editor\" data-id=\"b7382e7\" 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-35914","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\/35914","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=35914"}],"version-history":[{"count":5,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35914\/revisions"}],"predecessor-version":[{"id":38758,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35914\/revisions\/38758"}],"wp:attachment":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/media?parent=35914"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/categories?post=35914"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/tags?post=35914"},{"taxonomy":"td_series","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/td_series?post=35914"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}