{"id":35916,"date":"2022-08-22T11:08:01","date_gmt":"2022-08-22T04:08:01","guid":{"rendered":"https:\/\/tamhoc.org\/2022\/08\/22\/sutta-140\/"},"modified":"2022-08-29T01:53:46","modified_gmt":"2022-08-28T18:53:46","slug":"kinh-trung-bo-eng-140-kinh-gioi-phan-biet-dhatuvibhanga-sutta","status":"publish","type":"post","link":"https:\/\/tamhoc.org\/trang-chu\/2022\/08\/22\/kinh-trung-bo-eng-140-kinh-gioi-phan-biet-dhatuvibhanga-sutta\/","title":{"rendered":"Kinh Trung B\u1ed9 ENG  140 Kinh Gi\u1edbi Ph\u00e2n Bi\u1ec7t (Dh\u0101tuvibhanga sutta)"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-post\" data-elementor-id=\"35916\" class=\"elementor elementor-35916\">\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-125b09d elementor-section-full_width elementor-section-content-space-around elementor-section-height-default 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onclick=\"history.forward()\">>><\/button>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<\/p>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-36c1f0b elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"36c1f0b\" 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-3e6bb56\" data-id=\"3e6bb56\" data-element_type=\"column\">\n\t\t\t<div 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data-id=\"9e7875c\" 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-cc25657 elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"cc25657\" 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-818cef4\" data-id=\"818cef4\" 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-67c7705 elementor-widget elementor-widget-text-editor\" data-id=\"67c7705\" 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=\"31449\" class=\"elementor elementor-31449\">\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-236c641c elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"236c641c\" 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-2465dd9b\" data-id=\"2465dd9b\" 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-226a3b7 elementor-widget elementor-widget-toggle\" data-id=\"226a3b7\" 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-3601\" class=\"elementor-tab-title\" data-tab=\"1\" role=\"tab\" aria-controls=\"elementor-tab-content-3601\" 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 140.Kinh Gi\u1edbi Ph\u00e2n Bi\u1ec7t (Dh\u0101tuvibhanga sutta)<\/a>\n\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<div id=\"elementor-tab-content-3601\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"1\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-3601\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-gioi-phan-biet\/\">140.Kinh Gi\u1edbi Ph\u00e2n Bi\u1ec7t (Dh\u0101tuvibhanga sutta)<\/a><\/li><li>\u00a0<\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/22\/kinh-trung-bo-eng-140-kinh-gioi-phan-biet-dhatuvibhanga-sutta\/\" rel=\"bookmark\">Kinh Trung B\u1ed9 ENG 140 Kinh Gi\u1edbi Ph\u00e2n Bi\u1ec7t (Dh\u0101tuvibhanga sutta)<\/a><\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/23\/mn-140-dhatu-vibha%e1%b9%85ga-sutta%e1%b9%83\/\" rel=\"bookmark\">MN 140: Dh\u0101tu-Vibha\u1e45ga Sutta\u1e43<\/a><\/li><li class=\"entry-title\"><a href=\"https:\/\/tamhoc.org\/2022\/09\/08\/kinh-trung-bo-ah-dhatuvibhangasutta-kinh-phan-biet-gioi-h-162phan-biet-luc-gioi-kinh\/\" rel=\"bookmark\">Kinh Trung B\u1ed9 AH140 Dh\u00e0tuvibhangasutta, Kinh Ph\u00e2n bi\u1ec7t gi\u1edbi \u2013 H.162 Ph\u00e2n bi\u1ec7t l\u1ee5c gi\u1edbi 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-3602\" class=\"elementor-tab-title\" data-tab=\"2\" role=\"tab\" aria-controls=\"elementor-tab-content-3602\" 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-3602\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"2\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-3602\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-gioi-phan-biet\/#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-140-gioi-phan-biet\/\" rel=\"bookmark\">To\u00e1t y\u1ebfu Trung b\u1ed9 140 : Gi\u1edbi ph\u00e2n bi\u1ec7t<\/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 140.Kinh Gi\\u1edbi Ph\\u00e2n Bi\\u1ec7t (Dh\\u0101tuvibhanga sutta)\",\"acceptedAnswer\":{\"@type\":\"Answer\",\"text\":\"<ul><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/21\\\/kinh-gioi-phan-biet\\\/\\\">140.Kinh Gi\\u1edbi Ph\\u00e2n Bi\\u1ec7t (Dh\\u0101tuvibhanga sutta)<\\\/a><\\\/li><li>\\u00a0<\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/22\\\/kinh-trung-bo-eng-140-kinh-gioi-phan-biet-dhatuvibhanga-sutta\\\/\\\" rel=\\\"bookmark\\\">Kinh Trung B\\u1ed9 ENG 140 Kinh Gi\\u1edbi Ph\\u00e2n Bi\\u1ec7t (Dh\\u0101tuvibhanga sutta)<\\\/a><\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/23\\\/mn-140-dhatu-vibha%e1%b9%85ga-sutta%e1%b9%83\\\/\\\" rel=\\\"bookmark\\\">MN 140: Dh\\u0101tu-Vibha\\u1e45ga Sutta\\u1e43<\\\/a><\\\/li><li class=\\\"entry-title\\\"><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/09\\\/08\\\/kinh-trung-bo-ah-dhatuvibhangasutta-kinh-phan-biet-gioi-h-162phan-biet-luc-gioi-kinh\\\/\\\" rel=\\\"bookmark\\\">Kinh Trung B\\u1ed9 AH140 Dh\\u00e0tuvibhangasutta, Kinh Ph\\u00e2n bi\\u1ec7t gi\\u1edbi \\u2013 H.162 Ph\\u00e2n bi\\u1ec7t l\\u1ee5c gi\\u1edbi 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-gioi-phan-biet\\\/#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-140-gioi-phan-biet\\\/\\\" rel=\\\"bookmark\\\">To\\u00e1t y\\u1ebfu Trung b\\u1ed9 140 : Gi\\u1edbi ph\\u00e2n bi\\u1ec7t<\\\/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-3d232bb\" data-id=\"3d232bb\" 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-480d22ea elementor-widget elementor-widget-text-editor\" data-id=\"480d22ea\" 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#p140\">Sutta 140<\/a><\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\">Dh\u0101tu-Vibha\u1e45ga Sutta\u0271<\/h4>\n\n\t\t\t\t\t\n\n\t\t\t\t\t<p class=\"ctr\">Translated from the Pali by I.B. Horner, O.B.E., M.A.<br\/>Associate of Newham College, Cambridge<br\/>First Published in 1954<\/p>\n\n\t\t\t\t\t<p class=\"f2 ctr\">Copyright <a href=\"http:\/\/www.palitext.com\">The Pali Text Society<\/a><br\/>Commercial Rights Reserved<br\/><a href=\"https:\/\/creativecommons.org\/licenses\/by-nc\/3.0\/\"><img loading=\"lazy\" decoding=\"async\" src=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/resources\/images\/cc_by_nc.png\" width=\"88\" height=\"15\" alt=\"Creative Commons Licence\"\/><\/a><br\/>For details see <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/frontmatter\/004_copyright.htm\">Terms of Use<\/a>.<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<hr\/>\n\n\t\t\t\t\t<p><a id=\"pg285\"><span class=\"f2 g\"><b>[285]<\/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.140.pali.bd.htm#p1\">1<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/chlm\/mn\/mn.140.chlm.sbb.htm#p1\">chlm<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/ati\/mn\/mn.140.than.ati.htm#p1\">than<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/wp\/mn\/mn.140.ntbb.wp.htm#p1\">ntbb<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/mnl\/mn\/mn.140.upal.mnl.htm#p1\">upal<\/a>]<\/span> THUS have I heard:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">At one time the Lord, walking on tour among the people of Magadha, arrived at R\u0101jagaha and approached the potter, Bhaggava;<span class=\"f1\"><sup>[<a id=\"fn1\" href=\"#n1\">1<\/a>]<\/sup><\/span><br\/>having approached, he spoke thus to Bhaggava the potter:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;If it is not inconvenient to you, Bhaggava,<br\/>I would spend one night in your dwelling.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;It is not convenient to me, revered sir.<br\/>For there is here one gone forth<br\/>who came before you to stay.<br\/>But if he allow it, do stay, revered sir,<br\/>according to your pleasure.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\"><b>[238]<\/b><\/span> At that time there was a young man of family called Pukkus\u0101ti<span class=\"f1\"><sup>[<a id=\"fn2\" href=\"#n2\">2<\/a>]<\/sup><\/span><br\/>who had gone forth from home into homelessness<br\/>through faith in the Lord.<br\/>He it was that had arrived first at that potter&#8217;s dwelling.<br\/>Then the Lord approached the venerable Pukkus\u0101ti<br\/>having approached, he spoke thus to the venerable Pukkus\u0101ti:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;If it is not inconvenient to you, monk,<br\/>I will spend a night in the dwelling.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Spacious,<span class=\"f1\"><sup>[<a id=\"fn3\" href=\"#n3\">3<\/a>]<\/sup><\/span> friend,<span class=\"f1\"><sup>[<a id=\"fn4\" href=\"#n4\">4<\/a>]<\/sup><\/span> is the potter&#8217;s dwelling;<br\/>let the venerable one stay according to his pleasure.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the Lord, having entered the potter&#8217;s dwelling<br\/>and laid down a spreading of grass to one side,<br\/>sat down cross-legged,<br\/>keeping his back erect<br\/>and arousing mindfulness in front of him.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And the Lord passed much of that night sitting down.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And the venerable Pukkus\u0101ti too<br\/>spent much of that night sitting down.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then it occurred to the Lord:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;This young man of respectable family<br\/>certainly comports himself pleasantly.<br\/>Suppose I were to question him?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And the Lord spoke thus to the venerable Pukkus\u0101ti:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;On account of whom have you, monk, gone forth?<br\/>Who is your teacher?<br\/>Whose <i>Dhamma<\/i> do you profess?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;There is, friend, the recluse Gotama,<br\/>son of the Sakyans,<br\/>gone <a id=\"pg286\"><span class=\"f2 g\"><b>[286]<\/b><\/span><\/a> forth from the Sakyan clan;<br\/>concerning this Lord Gotama a lovely reputation has gone abroad thus:<br\/>He is indeed Lord, perfected one,<br\/>fully Self-Awakened One,<br\/>endowed with (right) conduct and knowledge,<br\/>well-farer,<br\/>knower of the world(s),<br\/>matchless charioteer of men to be tamed,<br\/>teacher of devas and mankind,<br\/>the Awakened One,<br\/>the Lord.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">On account of this Lord have I gone forth,<br\/>and this Lord is my teacher;<br\/>I profess this Lord&#8217;s <i>Dhamma.<\/i>&#8220;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But where, monk, is this Lord,<br\/>perfected one,<br\/>fully Self-Awakened One,<br\/>staying now?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;There is a town called S\u0101vatth\u012b, friend,<br\/>in the northern districts;<br\/>this Lord, perfected one,<br\/>fully Self-Awakened One<br\/>is now staying there.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Have you, monk, ever seen this Lord?<br\/>If you saw him would you know him?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, friend, I have never seen this Lord,<br\/>so I would not know him if I saw him.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then it occurred to the Lord:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;This young man of respectable family<br\/>has gone forth on account of me.<br\/>Suppose I were to teach him <i>dhamma?&#8221;<\/i><\/p>\n\n\t\t\t\t\t<p class=\"f4\">And the Lord addressed the venerable Pukkus\u0101ti, saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">I will teach you dhamma, monk;<br\/>listen carefully, pay attention and I will speak.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Yes, friend,&#8221;<br\/>the venerable Pukkus\u0101ti 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;Monk, this man has six elements,<br\/>six fields of (sense-)impingement,<br\/>eighteen mental ranges,<span class=\"f1\"><sup>[<a id=\"fn5\" href=\"#n5\">5<\/a>]<\/sup><\/span><br\/>four resolves.<span class=\"f1\"><sup>[<a id=\"fn6\" href=\"#n6\">6<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">Where there is stability,<br\/>conceit and boasting do not continue in existence,<br\/>and when they do not continue in existence<br\/>the sage is said to be at peace.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He<span class=\"f1\"><sup>[<a id=\"fn7\" href=\"#n7\">7<\/a>]<\/sup><\/span> should not be slothful in wisdom,<br\/>he should guard the truth,<br\/>cultivate relinquishment,<span class=\"f1\"><sup>[<a id=\"fn8\" href=\"#n8\">8<\/a>]<\/sup><\/span><br\/>and train himself for peace itself.<span class=\"f1\"><sup>[<a id=\"fn9\" href=\"#n9\">9<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">This is the exposition of the analysis of the six elements:<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pg287\"><span class=\"f2 g\"><b>[287]<\/b><\/span><\/a> Monk, when it is said:<br\/>&#8216;This man has six elements,&#8217;<br\/>in reference to what is it said?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">To the element of extension,<br\/>the liquid element,<br\/>the element of radiation,<br\/>of motion,<br\/>of <i>\u0101k\u0101sa,<\/i><br\/>of consciousness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Monk, when it is said,<br\/>&#8216;This man has six elements,&#8217;<br\/>it is said in reference to this.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Monk, when it is said:<br\/>&#8216;This man has six fields of (sense-)impingement,&#8217;<br\/>in reference to what is it said?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">To the field of visual impingement,<br\/>of auditory impingement,<br\/>of olfactory impingement,<br\/>of gustatory impingement,<br\/>of tactile impingement,<br\/>of mental impingement.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Monk, when it is said:<br\/>&#8216;This man has six fields of (sense-)impingement,&#8217;<br\/>it is said in reference to this.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Monk, when it is said:<br\/>&#8216;This man has eighteen mental ranges,&#8217;<br\/>in reference to what is it said?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Having seen a material shape with the eye,<br\/>one ranges over the material shape that gives rise to joy,<br\/>ranges over the material shape that gives rise to sorrow,<br\/>ranges over the material shape that gives rise to equanimity.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Having heard a sound with the ear,<br\/>one ranges over the sound that gives rise to joy,<br\/>ranges over the sound that gives rise to sorrow,<br\/>ranges over the sound that gives rise to equanimity.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Having smelt a smell with the nose,<br\/>one ranges over the smell that gives rise to joy,<br\/>ranges over the smell that gives rise to sorrow,<br\/>ranges over the smell that gives rise to equanimity.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Having savoured a taste with the tongue,<br\/>one ranges over the taste that gives rise to joy,<br\/>ranges over the taste that gives rise to sorrow,<br\/>ranges over the taste that gives rise to equanimity.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Having felt a touch with the body,<br\/>one ranges over the touch that gives rise to joy,<br\/>ranges over the touch that gives rise to sorrow,<br\/>ranges over the touch that gives rise to equanimity.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Having cognised a mental state with the mind,<br\/>one ranges over the mental state that gives rise to joy,<br\/>ranges over the mental state that gives rise to sorrow,<br\/>ranges over the mental state that gives rise to equanimity.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus there are six ranges for joy,<br\/>six for sorrow,<br\/>six for equanimity.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Monk, when it is said:<br\/>&#8216;This man has eighteen mental ranges,&#8217;<br\/>it is said in reference to this.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Monk, when it is said:<br\/>&#8216;This man has four resolves,&#8217;<br\/>in reference to what is it said?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">To the resolve for wisdom,<br\/>the resolve for truth,<br\/>the resolve for relinquishment,<br\/>the resolve for calm.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Monk, when it is said<br\/>&#8216;This man has four resolves,&#8217;<br\/>it is said in reference to this.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Monk, when it is said:<br\/>&#8216;He should not be slothful in wisdom,<br\/>he should guard the truth,<br\/>cultivate relinquishment<br\/>and train himself for peace itself,&#8217;<br\/>in reference to what is it said?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And how, monk, is one not slothful in wisdom?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">There are these six elements:<br\/>the element of extension,<br\/>the liquid element,<br\/>the element of radiation,<br\/>of motion,<br\/>of <i>\u0101k\u0101sa,<\/i><br\/>of consciousness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, monk, is the element of extension?<span class=\"f1\"><sup>[<a id=\"fn10\" href=\"#n10\">10<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">The element of extension may be internal, it may be external.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, monk, is the internal element of extension?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whatever is hard, solid, is internal,<br\/>referable to an individual and derived therefrom,<br\/>that is to say:<br\/>the hair of the head,<br\/>the hair of the body,<br\/>nails,<br\/>teeth,<br\/>skin,<br\/>flesh,<br\/>sinews,<br\/>bones,<br\/>marrow of the bones,<br\/>kidneys,<br\/>heart,<br\/>liver,<br\/>pleura,<br\/>spleen,<br\/>lungs,<br\/>intestines,<br\/>mesentery,<br\/>stomach,<br\/>excrement,<br\/>or whatever other thing is hard, solid, is internal,<br\/>referable to an individual<br\/>or derived therefrom<br\/>\u2014 this, monk, is called the internal element of extension.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whatever is the internal element of <a id=\"pg288\"><span class=\"f2 g\"><b>[288]<\/b><\/span><\/a> extension<br\/>and whatever is the external element of extension,<br\/>just these are the element of extension.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">By means of perfect intuitive wisdom<br\/>this should be seen as it really is, thus:<br\/>This is not mine,<br\/>this am I not,<br\/>this is not my self.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Having seen this thus as it really is<br\/>by means of perfect intuitive wisdom,<br\/>he disregards the element of extension,<br\/>he cleanses his mind of the element of extension.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, monk, is the liquid element?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The liquid element may be internal,<br\/>it may be external.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, monk, is the internal liquid element?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whatever is liquid, fluid, is internal,<br\/>referable to an individual<br\/>and derived therefrom,<br\/>that is to say:<br\/>bile,<br\/>phlegm,<br\/>pus,<br\/>blood,<br\/>sweat,<br\/>fat,<br\/>tears,<br\/>serum,<br\/>saliva,<br\/>mucus,<br\/>synovial fluid,<br\/>urine<br\/>or whatever other thing is liquid, fluid, is internal,<br\/>referable to an individual<br\/>and derived therefrom,<br\/>this, monk, is called the internal liquid element.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whatever is an internal liquid element<br\/>and whatever is the external liquid element,<br\/>just these are the liquid element.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">By means of perfect intuitive wisdom<br\/>this should be seen as it really is, thus:<br\/>This is not mine,<br\/>this am I not,<br\/>this is not my self.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Having seen this thus as it really is<br\/>by means of perfect intuitive wisdom,<br\/>he disregards the liquid element,<br\/>he cleanses his mind of the liquid element.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, monk, is the element of radiation?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The element of radiation may be internal, it may be external.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, monk, is the internal element of radiation?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whatever is heat, warmth, is internal,<br\/>referable to an individual<br\/>and derived therefrom,<br\/>such as that by which one is vitalised<br\/>and that by which one is consumed,<br\/>and that by which one is burnt up,<br\/>and that which one has munched, drunk, eaten and tasted<br\/>which is properly transformed (in digestion),<br\/>or whatever other thing is heat, warmth, is internal,<br\/>referable to an individual<br\/>or derived therefrom,<br\/>this, monk, is called the internal element of radiation.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whatever is an internal element of radiation<br\/>and whatever is the external element of radiation,<br\/>just these are the element of radiation.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">By means of perfect intuitive wisdom<br\/>this should be seen as it really is, thus:<br\/>This is not mine,<br\/>this am I not,<br\/>this is not my self.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Having seen this thus as it really is<br\/>by means of perfect intuitive wisdom,<br\/>he disregards the element of radiation,<br\/>he cleanses his mind of the element of radiation.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, monk, is the element of motion?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The element of motion may be internal, it may be external.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, monk, is the internal element of motion?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whatever is motion, wind, is internal,<br\/>referable to an individual<br\/>and derived therefrom,<br\/>such as winds going upwards,<br\/>winds going downwards,<br\/>winds in the abdomen,<br\/>winds in the belly,<br\/>winds that shoot across the several limbs,<br\/>in-breathing,<br\/>out-breathing,<br\/>or whatever other thing is motion, wind, is internal,<br\/>referable to an individual<br\/>and derived therefrom,<br\/>this, monk, is called the internal element of motion.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whatever is an internal element of motion<br\/>and whatever is the external element of motion,<br\/>just these are the element of motion.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">By means of perfect intuitive wisdom<br\/>this should be seen as it really is, thus:<br\/>This is not mine,<br\/>this am I not,<br\/>this is not my self.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Having seen this thus as it really is<br\/>by means of perfect intuitive wisdom,<br\/>he disregards the element of motion,<br\/>he cleanses his mind of the element of motion.<\/p>\n\t\t\t\t\t<p class=\"f4\"><a id=\"pg289\"><span class=\"f2 g\"><b>[289]<\/b><\/span><\/a> And what, monk, is the element of space?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The element of space may be internal, it may be external.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And what, monk, is the internal element of space?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whatever is space, spacious, is internal,<br\/>referable to an individual<br\/>and derived therefrom,<br\/>such as the auditory and nasal orifices,<br\/>the door of the mouth<br\/>and that by which one swallows<br\/>what is munched, drunk, eaten and tasted,<br\/>and where this remains,<br\/>and where it passes out (of the body) lower down,<br\/>or whatever other thing is space, spacious, is internal,<br\/>referable to an individual<br\/>and derived therefrom,<br\/>this, monk, is called the internal element of space.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whatever is an internal element of space<br\/>and whatever is the external element of space,<br\/>just these are the element of space.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">By means of perfect intuitive wisdom<br\/>this should be seen as it really is, thus:<br\/>This is not mine,<br\/>this am I not,<br\/>this is not my self.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Having seen this thus as it really is<br\/>by means of perfect intuitive wisdom,<br\/>he disregards the element of space,<br\/>he cleanses his mind of the element of space.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And when the consciousness that remains is quite pure, quite clean,<br\/>he knows something by means of that consciousness:<br\/>he discriminates pleasure<br\/>and he discriminates pain<br\/>and he discriminates what is neither painful nor pleasant.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, monk, because of impingement<br\/>there arises an experience of pleasure<br\/>it it is a pleasant feeling.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He, experiencing that pleasant feeling,<br\/>comprehends that he is experiencing a pleasant feeling.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">On the cessation of the impingement<br\/>whence comes that experience of pleasure he comprehends:<br\/>&#8216;The pleasant feeling arisen on account of an impingement<br\/>experienced as a complemental<span class=\"f1\"><sup>[<a id=\"fn11\" href=\"#n11\">11<\/a>]<\/sup><\/span> pleasant experience<br\/>is stopped, is allayed.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, monk, because of impingement<br\/>there arises an experience of pain<br\/>it it is a painful feeling.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He, experiencing that painful feeling,<br\/>comprehends that he is experiencing a painful feeling.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">On the cessation of the impingement<br\/>whence comes that experience of pain he comprehends:<br\/>&#8216;The painful feeling arisen on account of an impingement<br\/>experienced as a complemental painful experience<br\/>is stopped, is allayed.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, monk, because of impingement<br\/>there arises an experience of what is neither painful nor pleasant<br\/>it is a feeling that is neither painful nor pleasant.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He, experiencing that feeling that is neither painful nor pleasant,<br\/>comprehends that he is experiencing a feeling that is neither painful nor pleasant.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">On the cessation of the impingement<br\/>whence comes that experience of what is neither painful nor pleasant he comprehends:<br\/>&#8216;The feeling that is neither painful nor pleasant<br\/>arisen on account of an impingement<br\/>experienced as a complemental experience that is neither painful nor pleasant<br\/>is stopped, is allayed.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Monk, it is like the heat obtained,<br\/>the light produced<br\/>from the contact and friction of two sticks;<br\/>when the two sticks are separated<br\/>their complemental heat is stopped, is allayed.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Even so, monk, <a id=\"pg290\"><span class=\"f2 g\"><b>[290]<\/b><\/span><\/a> does a pleasant feeling arise<br\/>on account of the impingement of an experience of pleasure.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He, experiencing that pleasant feeling,<br\/>comprehends that he is experiencing a pleasant feeling.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">On the cessation of the impingement<br\/>whence comes that experience of pleasure he comprehends:<br\/>&#8216;The pleasant feeling arisen on account of an impingement<br\/>experienced as a complemental pleasant experience<br\/>is stopped, is allayed.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Even so, monk, does a painful feeling arise<br\/>on account of the impingement of an experience of pleasure.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He, experiencing that painful feeling,<br\/>comprehends that he is experiencing a painful feeling.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">On the cessation of the impingement<br\/>whence comes that experience of pain he comprehends:<br\/>&#8216;The painful feeling<br\/>arisen on account of an impingement<br\/>experienced as a complemental painful experience<br\/>is stopped, is allayed.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Even so, monk, does a feeling that is neither painful nor pleasant arise<br\/>on account of the impingement of an experience of what is neither painful nor pleasant.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He, experiencing that feeling that is neither painful nor pleasant,<br\/>comprehends that he is experiencing a feeling that is neither painful nor pleasant.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">On the cessation of the impingement<br\/>whence comes that experience of neither painful nor pleasant feeling he comprehends:<br\/>&#8216;The feeling that is neither painful nor pleasant<br\/>arisen on account of an impingement<br\/>experienced as a complemental experience<br\/>that is neither painful nor pleasant is stopped,<br\/>it is allayed.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And further, the equanimity that remains<br\/>is quite pure, quite cleansed,<br\/>soft and pliable and resplendent.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Monk, it is like a skilled goldsmith or  a goldsmith&#8217;s apprentice preparing a furnace;<br\/>when he has prepared the furnace<br\/>he lights the smelting-pot;<br\/>when he has lit the smelting-pot<br\/>he takes up the gold with tongs<br\/>and places it in the smelting-pot;<br\/>and then from time to time he blows on it,<br\/>from time to time he sprinkles water over it,<br\/>and from time to time he looks at it carefully<br\/>\u2014 that gold becomes clear, pure, cleansed,<br\/>(the impurities) removed,<br\/>free from dross,<br\/>soft and pliable and resplendent<br\/>so that whatever kind of ornament one requires,<br\/>a ring or earring or necklace or golden garland,<br\/>it is suitable for that purpose.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Even so, monk, the equanimity that then remains<br\/>is quite pure, quite cleansed,<br\/>soft and pliable and resplendent.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He comprehends thus:<br\/>&#8216;If I should focus this equanimity,<br\/>purified thus, cleansed thus,<br\/>on the plane of infinite ether<br\/>and should develop my thought in accordance with that,<br\/>then would this equanimity,<br\/>supported by this,<br\/>nourished by this,<br\/>stand firm in me for a very long time.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He comprehends thus:<br\/>&#8216;If I should focus this equanimity,<br\/>purified thus, cleansed thus,<br\/>on the plane of infinite consciousness<br\/><span class=\"f3\"><b>[244]<\/b><\/span> and should develop my thought in accordance with that,<br\/>then would this equanimity,<br\/>supported by this,<br\/>nourished by this,<br\/>stand firm in me for a very long time.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He comprehends thus:<br\/>&#8216;If I should focus this equanimity,<br\/>purified thus, cleansed thus,<br\/>on the plane of no-thing<br\/>and should develop my thought in accordance with that,<br\/>then would this equanimity,<br\/>supported by this,<br\/>nourished by this,<br\/>stand firm in me for a very long time.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He comprehends thus:<br\/>&#8216;If I should focus this equanimity,<br\/>purified thus, cleansed thus,<br\/>on the plane of neither-perception-nor-non-perception<br\/>and should develop my thought in accordance with that,<br\/>then would this equanimity,<br\/>supported by this,<br\/>nourished by this,<br\/>stand firm in me<br\/>for a very long time.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He comprehends thus:<br\/>&#8216;If I should focus this equanimity,<br\/>purified thus, cleansed thus,<br\/>on the plane of infinite ether<br\/>and should develop my thought in accordance with that,<br\/>this<span class=\"f1\"><sup>[<a id=\"fn12\" href=\"#n12\">12<\/a>]<\/sup><\/span> is constructed.&#8217;<span class=\"f1\"><sup>[<a id=\"fn13\" href=\"#n13\">13<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">He therefore <a id=\"pg291\"><span class=\"f2 g\"><b>[291]<\/b><\/span><\/a> neither constructs nor thinks out<span class=\"f1\"><sup>[<a id=\"fn14\" href=\"#n14\">14<\/a>]<\/sup><\/span> for becoming or for de-becoming.<span class=\"f1\"><sup>[<a id=\"fn15\" href=\"#n15\">15<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">Not constructing, not thinking out for becoming or for de-becoming,<br\/>he grasps after nothing in the world;<br\/>not grasping, he is not troubled,<br\/>being untroubled he himself is individually attained to Nibb\u0101na,<br\/>and he comprehends:<br\/>&#8216;Destroyed is birth, brought to a close the Brahma-faring,<br\/>done is what was to be done,<br\/>there is no more of being such or so.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He comprehends thus:<br\/>&#8216;If I should focus this equanimity,<br\/>purified thus, cleansed thus,<br\/>on the plane of infinite consciousness<br\/>and should develop my thought in accordance with that,<br\/>this is constructed.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He therefore neither constructs nor thinks out for becoming or for de-becoming.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Not constructing, not thinking out for becoming or for de-becoming,<br\/>he grasps after nothing in the world;<br\/>not grasping, he is not troubled,<br\/>being untroubled he himself is individually attained to Nibb\u0101na,<br\/>and he comprehends:<br\/>&#8216;Destroyed is birth, brought to a close the Brahma-faring,<br\/>done is what was to be done,<br\/>there is no more of being such or so.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He comprehends thus:<br\/>&#8216;If I should focus this equanimity,<br\/>purified thus, cleansed thus,<br\/>on the plane of no-thing.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He comprehends thus:<br\/>&#8216;If I should focus this equanimity,<br\/>purified thus, cleansed thus,<br\/>on the plane of neither-perception-nor-non-perception<br\/>and should develop my thought in accordance with that,<br\/>this is constructed.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He therefore neither constructs nor thinks out for becoming or for de-becoming.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Not constructing, not thinking out for becoming or for de-becoming,<br\/>he grasps after nothing in the world;<br\/>not grasping, he is not troubled,<br\/>being untroubled he himself is individually attained to Nibb\u0101na,<br\/>and he comprehends:<br\/>&#8216;Destroyed is birth, brought to a close the Brahma-faring,<br\/>done is what was to be done,<br\/>there is no more of being such or so.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If he experience a pleasant feeling<br\/>he comprehends that it is impermanent<br\/>he comprehends that it is not to be cleaved to<br\/>he comprehends that it is not an object of enjoyment.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If he experience a painful feeling<br\/>he comprehends that it is impermanent<br\/>he comprehends that it is not to be cleaved to<br\/>he comprehends that it is not an object of enjoyment.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If he experience a feeling that is neither painful nor pleasant,<br\/>he comprehends that it is impermanent<br\/>he comprehends that it is not to be cleaved to<br\/>he comprehends that it is not an object of enjoyment.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If he experience a pleasant feeling,<br\/>then detached from it he experiences it.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If he experience painful feeling<br\/>then detached from it he experiences it.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If he experience a feeling that is neither painful nor pleasant,<br\/>then detached from it he experiences it.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Experiencing a feeling that is limited by the body,<span class=\"f1\"><sup>[<a id=\"fn16\" href=\"#n16\">16<\/a>]<\/sup><\/span><br\/>he comprehends that he is experiencing a feeling that is limited by the body.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Experiencing a feeling that is limited by the life-principle<br\/>he comprehends that he is experiencing a feeling that is limited by the life-principle.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He comprehends that on the breaking up of the body<br\/>after the life-principle has come to an end<br\/>all enjoyable experiences here will become cool.<span class=\"f1\"><sup>[<a id=\"fn17\" href=\"#n17\">17<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pg292\"><span class=\"f2 g\"><b>[292]<\/b><\/span><\/a>Monk, as an oil-lamp burns<br\/>on account of the oil and on account of the wick<br\/>but goes out<span class=\"f1\"><sup>[<a id=\"fn18\" href=\"#n18\">18<\/a>]<\/sup><\/span> from lack of fuel<br\/>if the oil and the wick come to an end<br\/>and no others are brought,<br\/>even so, monk,<br\/>experiencing a feeling that is limited by the body<br\/>he comprehends that he is experiencing a feeling that is limited by the body;<br\/>experiencing a feeling that is limited by the life-principle<br\/>he comprehends that he is experiencing a feeling that is limited by the life-principle.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He comprehends that<br\/>on the breaking up of the body<br\/>after the body has come to an end<br\/>all enjoyable experiences here will become cool.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He comprehends that<br\/>on the breaking up of the body<br\/>after the life-principle has come to an end<br\/>all enjoyable experiences here will become cool.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Therefore a monk, endowed thus,<br\/>is endowed with this highest resolve for wisdom.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">For this, monk, is the highest ariyan wisdom,<br\/>that is to say the knowledge of the complete destruction of anguish.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">That freedom of his,<br\/>founded on truth,<br\/>is unshakable.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">For that which is liable to falsity, monk, is falsehood;<br\/>that truth which is not liable to falsity is Nibb\u0101na.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Therefore, endowed thus a monk is endowed with this highest resolve for truth.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">For this, monk, is the highest Ariyan truth,<br\/>that is to say Nibb\u0101na<br\/>that is not liable to falsity.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Verily, his former<span class=\"f1\"><sup>[<a id=\"fn19\" href=\"#n19\">19<\/a>]<\/sup><\/span> foolish clingings<span class=\"f1\"><sup>[<a id=\"fn20\" href=\"#n20\">20<\/a>]<\/sup><\/span> are ended and done with.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">These are got rid of by him,<br\/>cut off at the root,<br\/>made like a palm-tree stump<br\/>that can come to no future growth.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Therefore, endowed thus,<br\/>a monk is endowed with this highest resolve for relinquishment.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">For this, monk, is the highest Ariyan relinquishment,<br\/>that is to say the casting away of all clingings.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">His former foolish covetousness was passionate desire.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This is got rid of by him,<br\/>cut off at the root,<br\/>made like a palm-tree stump that can come to no future growth.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">His former foolish hostility was malevolence and corruption.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This is got rid of by him,<br\/>cut off at the root,<br\/>made like a palm-tree stump<br\/>that can come to no future growth.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">His former foolish ignorance was confusion and corruption.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This is got rid of by him,<br\/>cut off at the root,<br\/>made like a palm-tree stump<br\/>that can come to no future growth.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Therefore, endowed thus,<br\/>a monk is endowed with this highest resolve for calm.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">For this, monk, is the highest Ariyan calm,<br\/>that is to say<br\/>the calm in regard to attachment, hatred and confusion.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When it is said, &#8216;One <a id=\"pg293\"><span class=\"f2 g\"><b>[293]<\/b><\/span><\/a> should not be slothful is wisdom,<br\/>he should guard the truth,<br\/>cultivate relinquishment<br\/>and train himself for peace itself,&#8217;<br\/>it is said in reference to this.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Monk, when it is said,<br\/>&#8216;Where there is stability,<br\/>conceit and boasting do not continue in existence,<br\/>and when they do not continue in existence<br\/>the sage is said to be at peace,&#8217;<br\/>in reference to what is it said?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I am,&#8217; monk, this is a supposition.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This am I&#8217; monk, this is a supposition.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I will be&#8217; monk, this is a supposition.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I will not be&#8217; monk, this is a supposition.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I will be possessed of form&#8217; monk, this is a supposition.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I will be incorporeal&#8217; monk, this is a supposition.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I will be possessed of perception&#8217; monk, this is a supposition.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I will be possessed of neither perception nor non-perception,&#8217; this is a supposition.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">A supposition, monk, is an ill,<br\/>a supposition is an imposthume,<br\/>a supposition is a barb.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Monk, when he has gone beyond all suppositions<br\/>the sage is said to be at peace.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But, monk, a sage who is at peace<br\/>is not born,<br\/>does not age,<br\/>is not agitated,<br\/>does not envy.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As there is nothing by which he can be born,<br\/>how, monk, not being born<br\/>could he age?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Not ageing, how could he die?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Not dying, how could he be agitated?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Not being agitated, how could he envy?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When it is said:<br\/>&#8216;Where there is stability,<br\/>conceit and boasting do not continue in existence,<br\/>and when they do not continue in existence<br\/>the sage is said to be at peace,&#8217;<br\/>it is said in reference to this.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Do you, monk, remember my analysis in brief<span class=\"f1\"><sup>[<a id=\"fn21\" href=\"#n21\">21<\/a>]<\/sup><\/span> of the six elements.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the venerable Pukkus\u0101ti thought:<br\/>&#8220;Indeed it is the Teacher that has come to me;<br\/>indeed it is the Well-farer that has come to me;<br\/>indeed it is the Fully Self-Awakened One that has come to me,&#8221;<br\/>and rising from his seat,<br\/>arranging his robe over one shoulder<br\/>and bowing his head to the Lord&#8217;s feet,<br\/>he spoke thus to the Lord:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;A transgression, revered sir, has overcome me<span class=\"f1\"><sup>[<a id=\"fn22\" href=\"#n22\">22<\/a>]<\/sup><\/span> in that<br\/>foolish, errant and unskilled as I was,<br\/>I supposed the Lord could be addressed with the epithet &#8216;friend.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Revered sir, may the Lord acknowledge my transgression as a transgression<br\/>for the sake of restraint in the future.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Indeed, monk, a transgression overcame you<br\/>in that foolish, errant and unskilled as you were,<br\/>you <a id=\"pg294\"><span class=\"f2 g\"><b>[294]<\/b><\/span><\/a> supposed I could be addressed with the epithet &#8216;friend.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But if you, monk, seeing this transgression as a transgression,<br\/>confess it according to the rule,<br\/>we acknowledge it for you.<br\/>For this is growth, monk, in the discipline for an Ariyan,<br\/>that whoever, seeing a transgression as a transgression,<br\/>confesses it according to ru1e,<br\/>he comes to restraint in the future.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Revered sir, may I receive ordination in the Lord&#8217;s presence?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But are you, monk, complete as to bowl and robe?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Revered sir, I am not complete as to bowl and robe.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Monk, Tath\u0101gatas do not ordain anyone not complete as to bowl and robe.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then the venerable Pukkus\u0101ti,<br\/>having rejoiced in what the Lord had said,<br\/>having given thanks for it,<br\/>rising from his seat<br\/>greeted the Lord and,<br\/>keeping his right side towards him,<br\/>departed in order to search for a bowl and robe.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But while he was touring about in search of a bowl and robe,<br\/>a cow swerved<span class=\"f1\"><sup>[<a id=\"fn23\" href=\"#n23\">23<\/a>]<\/sup><\/span> and deprived him of life.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Then a number of monks approached the Lord;<br\/>having approached, having greeted the Lord,<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 Lord:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;That young man of family, Pukkus\u0101ti, revered sir,<br\/>whom the Lord exhorted with an exhortation in brief, has died.<span class=\"f1\"><sup>[<a id=\"fn24\" href=\"#n24\">24<\/a>]<\/sup><\/span><br\/>What is his bourn,<br\/>what his future state?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Clever,<span class=\"f1\"><sup>[<a id=\"fn25\" href=\"#n25\">25<\/a>]<\/sup><\/span> monk, was Pukkus\u0101ti,<br\/>the young man of family;<br\/>he followed after <i>Dhamma<\/i><br\/>according to the various parts of <i>Dhamma,<\/i><br\/>and he did not annoy me with questionings about <i>Dhamma.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"f4\">Monks, Pukkus\u0101ti, the young man of family,<br\/>by the complete destruction of the five fetters binding to this lower (shore),<br\/>is of spontaneous uprising,<br\/>one who attains Nibb\u0101na there,<br\/>not liable to return from that world.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"ctr\">Discourse on the Analysis of the Elements :<br\/>The Tenth<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<hr class=\"demi\"\/>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n1\" href=\"#fn1\">1<\/a>]<\/sup> Here Bhaggava seems to be the potter&#8217;s personal name. See <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/mn\/mn.081.horn.pts.htm#pg248\"><i>M.L.S.<\/i> ii. 248<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.081.pali.bd.htm#pg52\">(= <i>M.<\/i> ii. 52).<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n2\" href=\"#fn2\">2<\/a>]<\/sup> <i>MA.<\/i> v. 33 <i>ff.<\/i> gives a long history of this monk; see <i>D.P.P.N.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n3\" href=\"#fn3\">3<\/a>]<\/sup> <i>\u016brunda,<\/i> which perhaps should be <i>uruddha,<\/i> giving space for (breathing). <i>MA.<\/i> v. 47 explains by <i>vivitta,<\/i> isolated, secluded, and <i>asamb\u0101dha,<\/i> not crowded.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n4\" href=\"#fn4\">4<\/a>]<\/sup> <i>\u0101vuso.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n5\" href=\"#fn5\">5<\/a>]<\/sup> As at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.137.pali.bd.htm#pg216\"><i>M.<\/i> iii. 216.<\/a> The first three of these headings are also stated and analysed at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/an\/03_threes\/an03.061.pali.bd.htm#pg175\"><i>A.<\/i> i. 175.<\/a> but the four Ariyan truths are given there in place of the four resolves.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n6\" href=\"#fn6\">6<\/a>]<\/sup> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.33.04.pali.bd.htm#pg229\"><i>D.<\/i> iii. 229.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n7\" href=\"#fn7\">7<\/a>]<\/sup> Perhaps referring to the &#8220;man,&#8221; <i>purisa,<\/i> of the first heading in this paragraph.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n8\" href=\"#fn8\">8<\/a>]<\/sup> <i>c\u0101ga,<\/i> the giving up of, abandoning or forsaking all the defilements, <i>MA.<\/i> v. 52; all the clingings, <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.140.pali.bd.htm#pg245\"><i>M.<\/i> iii. 245.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n9\" href=\"#fn9\">9<\/a>]<\/sup> It is, I think a question whether the order of these last two headings should not be reversed to tally with the order of the analysis below which appears to be the more logical sequence. But the commentarial exegesis, <i>MA.<\/i> v. 51 <i>f.<\/i> is against this, for it takes the headings as they stand above.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n10\" href=\"#fn10\">10<\/a>]<\/sup> Down to the element of space, see <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.062.pali.bd.htm#pg421\"><i>M.<\/i> l. 421 <i>ff.<\/i><\/a> See also <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.028.pali.bd.htm#pg185\"><i>M.<\/i> i. 185 <i>ff.<\/i><\/a> and <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/mn\/mn.028.horn.pts.htm#pg231\"><i>M.L.S.<\/i> i. 231 <i>ff.<\/i><\/a> for notes.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n11\" href=\"#fn11\">11<\/a>]<\/sup> <i>tajja,<\/i> as at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.028.pali.bd.htm#pg190\"><i>M.<\/i> i. 190.<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/sn\/04_salv\/idx_36_vedanasamyutta.htm#p10\"><i>S.<\/i> iv. 215,<\/a> <i>Dhs.<\/i> 3-6.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n12\" href=\"#fn12\">12<\/a>]<\/sup> &#8220;This,&#8221; <i>eta\u0271,<\/i> appears to refer to &#8220;life-span,&#8221; <i>\u0101yu.,<\/i> so <i>MA.<\/i> v. 55: &#8220;however much this life-span is of 20,000 kappas &#8230; it is not permanent or eternal, it is temporary, liable to deceasing, falling, breaking up and shattering; it is dogged by birth, bestrewn by disease, struck down by death; it is founded on anguish, with no authority, no refuge. &#8230; All these perils are spoken of by the one phrase: &#8216;this is constructed,'&#8221; <i>sa\u1e45khatam eta\u0271.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n13\" href=\"#fn13\">13<\/a>]<\/sup> <i>sa\u1e45khatam eta\u0271.<\/i> The meaning probably is that, however much one applies equanimity to the various meditative planes and develops thought according to them, <i>still<\/i> this life-span remains. It is therefore a construction: <i>sa\u1e45kh\u0101ra<\/i> (and hence impermanent, <i>cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.050.pali.bd.htm#pg336\"><i>M.<\/i> i. 336,<\/a> <i>sabbasa\u1e45kh\u0101resu anicc\u0101nupassino,<\/i> translated at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/mn\/mn.050.horn.pts.htm#pg400\"><i>M.L.S.<\/i> i. 400<\/a> as: beholding the impermanence of all constructions; and <i>cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/kd\/dhp\/kd.dhp.pali.bd.htm#v277\"><i>Dhp.<\/i> 277<\/a> <i>sabbe sa\u1e45kh\u0101r\u0101 anicc\u0101,<\/i> impermanent are all the constructions), or it is a construct, <i>sa\u1e45khata;<\/i> or it is constructed, <i>sa\u1e45khata.<\/i> The underlying idea is one of activity (see <i>M.L.S.<\/i> i., Intr., p. xxv), a karmic &#8220;effecting&#8221; or bringing about, which, in this context above, is a result of the decision the meditator has just taken to focus his equanimity and develop his thought. But, as he immediately perceives, this will only lead to the constructing of new effects in the future. So he stills his mind in order to bring no new constructs into existence. Therefore, following his realisation that <i>sa\u1e45khatam eta\u0271,<\/i> he seeks to go no further with such mental activity as will bear future karmic fruit and <i>n&#8217;eva abhisa\u1e45kharoti n\u0101bhisa\u00f1cetayati,<\/i> neither constructs nor thinks out. At <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.052.pali.bd.htm#pg350\"><i>M.<\/i> i. 350<\/a> the bhikkhu comprehends of each <i>jh\u0101na,<\/i> of each <i>brahmavih\u0101ra<\/i> and of each of the first three meditative planes that it is &#8220;effected&#8221; (or constructed or produced-by past mental activity) and thought out (or planned) and is therefore impermanent (and all that this entails). So that here again it is implied, as above, that the realisation and comprehension of such impermanence is a stepping-stone to further progress on the Way, whereas the lack of realisation is a hindrance or obstacle to such progress.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n14\" href=\"#fn14\">14<\/a>]<\/sup> Now speaking from the height of arahantship.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n15\" href=\"#fn15\">15<\/a>]<\/sup> <i>bhava<\/i> and <i>vibhava<\/i> are called growth and decline respectively; they are said to be connected with eternalism and annihilationism, again respectively.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n16\" href=\"#fn16\">16<\/a>]<\/sup> <i>D.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.01.pali.bd.htm#pg46\">i. 46,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.16.pali.bd.htm#pg128\">ii. 128,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/sn\/02_nv\/sn02.12.051.pali.bd.htm#pg83\"><i>S.<\/i> ii. 83,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/an\/04_fours\/an04.195.pali.bd.htm#pg198\"><i>A.<\/i> ii. 198.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n17\" href=\"#fn17\">17<\/a>]<\/sup> <i>s\u012btibhavissanti.<\/i> The term <i>s\u012btibh\u016bta,<\/i> become cool, is often combined with <i>nibbuta,<\/i> gone out, extinguished. For <i>nibbuta<\/i> see <i>P.E.D.<\/i> The fires of <i>r\u0101ga dosa<\/i> and <i>moha<\/i> no longer burn in one who is <i>nibbuta s\u012btibh\u016bta;<\/i> it is in respect of these that a man is extinguished and cooled.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n18\" href=\"#fn18\">18<\/a>]<\/sup> <i>nibkh\u0101yati. Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/kd\/thig\/thig.pali.bd.htm#v116\"><i>Th\u012bg.<\/i> 116<\/a> <i>pad\u012bpass&#8217;eva Nibb\u0101na\u0271:<\/i> the going out of the lamp.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n19\" href=\"#fn19\">19<\/a>]<\/sup> Referring to the time when he was a <i>puthujjana,<\/i> an ordinary average person.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n20\" href=\"#fn20\">20<\/a>]<\/sup>To the <i>khandh\u0101,<\/i> to the defilements, to the &#8220;activities&#8221; (<i>abhisa\u1e45kh\u0101r\u0101<\/i>) and to the five strands of sensual pleasure, <i>MA.<\/i> v. 60.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n21\" href=\"#fn21\">21<\/a>]<\/sup> Bu. here says, <i>MA.<\/i> v. 60, that the whole teaching of Dhamma by the Buddhas is &#8220;in brief&#8221;; there is no extended teaching. Even the whole of the Pa\u1e6d\u1e6dh\u0101nakath\u0101 is in brief. Among the four types of persons (reference appears to be to <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/an\/idx_04_catukkanipata.htm#p131\"><i>A.<\/i> ii. 135,<\/a> <i>Pug.<\/i> 41), beginning with the one who could understand Dhamma in a condensed form (<i>uggh\u0101\u1e6dita\u00f1\u00f1\u016b<\/i>), Pukkus\u0101ti was a <i>vipacita\u00f1\u00f1\u016b<\/i> (i.e. a &#8220;diffuse-learner,&#8221; to whom Dhamma had to be explained in detail). It was because of this that the Lord spoke the Dh\u0101tu-Vibha\u1e45ga Sutta.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n22\" href=\"#fn22\">22<\/a>]<\/sup> The wording is stock, only the transgression, <i>accaya,<\/i> varies in the different contexts. See <i>P.T.C.<\/i> under <i>accaya.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n23\" href=\"#fn23\">23<\/a>]<\/sup> <i>bhantag\u0101v\u012b,<\/i> a swerving or staggering cow. <i>MA.<\/i> v. 62 explains she was rushing after her wandering young calf.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n24\" href=\"#fn24\">24<\/a>]<\/sup> <i>k\u0101lam karoti,<\/i> has done his (karmic) time<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n25\" href=\"#fn25\">25<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.081.pali.bd.htm#pg46\"><i>M.<\/i> ii. 146<\/a> for this paragraph.<\/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.140.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-d0abae2 elementor-section-full_width elementor-section-content-space-between elementor-section-height-default elementor-section-height-default\" data-id=\"d0abae2\" 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-b8712ed\" data-id=\"b8712ed\" 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-6d23b40 elementor-widget elementor-widget-text-editor\" data-id=\"6d23b40\" 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-35916","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\/35916","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=35916"}],"version-history":[{"count":5,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35916\/revisions"}],"predecessor-version":[{"id":38742,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35916\/revisions\/38742"}],"wp:attachment":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/media?parent=35916"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/categories?post=35916"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/tags?post=35916"},{"taxonomy":"td_series","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/td_series?post=35916"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}