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Trung Boä Kinh
Majjhima Nikaya2. Kinh Taát caû caùc laäu hoaëc
(Sabbaøsava sutta)
Nhö vaày toâi nghe.
Moät thôøi Theá Toân ôû Savatthi (Xaù-veä), taïi Jetavana (Kyø-ñaø Laâm), vöôøn oâng Anathapindika (Caáp Coâ Ñoäc). Khi ôû taïi choã aáy, Theá Toân goïi caùc Tyû-kheo: "Naøy caùc Tyû-kheo!" --"Baïch Theá Toân", caùc Tyû-kheo aáy vaâng ñaùp Theá Toân. Theá Toân noùi: "Naøy caùc Tyû-kheo, Ta seõ giaûng cho caùc Ngöôøi phaùp moân phoøng hoä taát caû laäu hoaëc". Haõy nghe vaø kheùo taùc yù. Ta seõ noùi". --"Thöa vaâng, baïch Theá Toân". Theá Toân noùi nhö sau:
(Toùm löôïc)
-- Naøy caùc Tyû-kheo, Ta giaûng söï dieät taän caùc laäu hoaëc cho ngöôøi bieát, cho ngöôøi thaáy, khoâng phaûi cho ngöôøi khoâng bieát, cho ngöôøi khoâng thaáy. Vaø naøy caùc Tyû-kheo, theá naøo laø söï dieät taän caùc laäu hoaëc cho ngöôøi bieát, cho ngöôøi thaáy: coù nhö lyù taùc yù vaø khoâng nhö lyù taùc yù. Naøy caùc Tyû-kheo, do khoâng nhö lyù taùc yù, caùc laäu hoaëc chöa sanh ñöôïc sanh khôûi, vaø caùc laäu hoaëc ñaõ sanh ñöôïc taêng tröôûng. Naøy caùc Tyû-kheo, do nhö lyù taùc yù, caùc laäu hoaëc chöa sanh khoâng sanh khôûi, vaø caùc laäu hoaëc ñaõ sanh ñöôïc tröø dieät. Naøy caùc Tyû-kheo, coù nhöõng laäu hoaëc phaûi do tri kieán ñöôïc ñoaïn tröø, coù nhöõng laäu hoaëc phaûi do phoøng hoä ñöôïc ñoaïn tröø, coù nhöõng laäu hoaëc phaûi do thoï duïng ñöôïc ñoaïn tröø, coù nhöõng laäu hoaëc phaûi do kham nhaãn ñöôïc ñoaïn tröø, coù nhöõng laäu hoaëc phaûi do traùnh neù ñöôïc ñoaïn tröø, coù nhöõng laäu hoaëc phaûi do tröø dieät ñöôïc ñoaïn tröø, coù nhöõng laäu hoaëc phaûi do tu taäp ñöôïc ñoaïn tröø.
(Caùc laäu hoaëc phaûi do tri kieán ñöôïc ñoaïn tröø)
Naøy caùc Tyû-kheo, vaø theá naøo laø caùc laäu hoaëc phaûi do tri kieán ñöôïc ñoaïn tröø? Naøy caùc Tyû-kheo, ôû ñaây coù keû phaøm phu ít nghe, khoâng ñöôïc thaáy caùc baäc Thaùnh, khoâng thuaàn thuïc phaùp caùc baäc Thaùnh, khoâng tu taäp phaùp caùc baäc Thaùnh, khoâng ñöôïc thaáy caùc baäc Chôn nhôn, khoâng thuaàn thuïc phaùp caùc baäc Chôn nhôn, khoâng tu taäp phaùp caùc baäc Chôn nhôn, khoâng tueä tri caùc phaùp caàn phaûi taùc yù, khoâng tueä tri caùc phaùp khoâng caàn phaûi taùc yù; vò naøy vì khoâng tueä tri caùc phaùp caàn phaûi taùc yù, vì khoâng tueä tri caùc phaùp khoâng caàn phaûi taùc yù neân taùc yù caùc phaùp khoâng caàn phaûi taùc yù vaø khoâng taùc yù caùc phaùp caàn phaûi taùc yù.
Naøy caùc Tyû-kheo, vaø theá naøo laø caùc phaùp khoâng caàn phaûi taùc yù maø vò aáy taùc yù? Naøy caùc Tyû-kheo, nghóa laø caùc phaùp do vò aáy taùc yù maø duïc laäu chöa sanh ñöôïc sanh khôûi, hay duïc laäu ñaõ sanh ñöôïc taêng tröôûng; hay höõu laäu chöa sanh ñöôïc sanh khôûi, hay höõu laäu ñaõ sanh ñöôïc taêng tröôûng, hay voâ minh laäu chöa sanh ñöôïc sanh khôûi, hay voâ minh laäu ñaõ sanh ñöôïc taêng tröôûng. Nhöõng phaùp aáy laø nhöõng phaùp khoâng caàn phaûi taùc yù maø vò aáy taùc yù. Naøy caùc Tyû-kheo, vaø theá naøo laø caùc phaùp caàn phaûi taùc yù maø vò aáy khoâng taùc yù? Naøy caùc Tyû-kheo, nghóa laø caùc phaùp do vò aáy taùc yù maø duïc laäu chöa sanh khoâng sanh khôûi, hay duïc laäu ñaõ sanh ñöôïc tröø dieät, hay höõu laäu chöa sanh khoâng sanh khôûi, hay höõu laäu ñaõ sanh ñöôïc tröø dieät, hay voâ minh laäu chöa sanh khoâng sanh khôûi, hay voâ minh laäu ñaõ sanh ñöôïc tröø dieät. Nhöõng phaùp aáy laø nhöõng phaùp caàn phaûi taùc yù maø caùc vò aáy khoâng taùc yù. Do vò aáy taùc yù caùc phaùp khoâng neân taùc yù, do vò aáy khoâng taùc yù caùc phaùp caàn phaûi taùc yù, neân caùc laäu hoaëc chöa sanh ñöôïc sanh khôûi, vaø caùc laäu hoaëc ñaõ sanh ñöôïc taêng tröôûng.
Vò aáy khoâng nhö lyù taùc yù nhö sau: "Ta coù maët trong thôøi quaù khöù, hay ta khoâng coù maët trong thôøi quaù khöù? Ta coù maët trong thôøi quaù khöù nhö theá naøo? Ta coù maët trong thôøi quaù khöù hình voùc nhö theá naøo? Tröôùc kia ta-laø gì vaø ta ñaõ coù maët nhö theá naøo trong thôøi quaù khöù? Ta seõ coù maët trong thôøi vò lai hay ta seõ khoâng coù maët trong thôøi vò lai? Ta seõ coù maët trong thôøi vò lai nhö theá naøo? Ta seõ coù maët trong thôøi vò lai, hình voùc nhö theá naøo? Tröôùc kia ta laø gì vaø ta seõ coù maët nhö theá naøo trong thôøi vò lai?" Hay nay vò aáy coù nghi ngôø veà mình trong thôøi hieän taïi: "Ta coù maët hay ta khoâng coù maët? Ta coù maët nhö theá naøo? Ta coù maët hình voùc nhö theá naøo? Chuùng sanh naøy töø ñaâu ñeán? Vaø roài noù seõ ñi ñaâu?".
Vôùi ngöôøi khoâng nhö lyù taùc yù nhö vaäy, moät trong saùu taø kieán naøy khôûi leân: "Ta coù töï ngaõ", taø kieán naøy khôûi leân vôùi ngöôøi aáy nhö thaät, nhö chôn; "Ta khoâng coù töï ngaõ", taø kieán naøy khôûi leân vôùi ngöôøi aáy nhö thaät nhö chôn; "Do töï mình, ta töôûng tri ta coù töï ngaõ", taø kieán naøy khôûi leân vôùi ngöôøi aáy nhö thaät, nhö chôn; "Do töï mình, ta töôûng tri ta khoâng coù töï ngaõ", taø kieán naøy khôûi leân vôùi ngöôøi aáy nhö thaät, nhö chôn. "Khoâng do töï mình, ta töôûng tri ta coù töï ngaõ", taø kieán naøy khôûi leân vôùi ngöôøi aáy nhö thaät, nhö chôn; hay taø kieán naøy khôûi leân vôùi ngöôøi aáy: "Chính töï ngaõ cuûa ta noùi, caûm giaùc, höôûng thoï quaû baùo caùc nghieäp thieän aùc ñaõ laøm choã naøy, choã kia, chính töï ngaõ aáy cuûa ta-laø thöôøng truù, thöôøng haèng, haèng toàn, khoâng chuyeån bieán, vaø seõ vónh vieãn toàn taïi". Naøy caùc Tyû-kheo, nhö vaäy goïi laø taø kieán, kieán truø laâm, kieán hoang vu, kieán hyù luaän, kieán tranh chaáp, kieán kieát phöôïc. Naøy caùc Tyû-kheo, troùi buoäc bôûi kieán kieát söû, keû phaøm phu ít nghe khoâng ñöôïc giaûi thoaùt khoûi sanh, giaø, cheát, saàu, bi, khoå, öu, naõo. Ta noùi keû aáy khoâng thoaùt khoûi khoå ñau.
Naøy caùc Tyû-kheo, vaø vò Thaùnh ñeä töû nghe nhieàu, ñöôïc thaáy caùc baäc Thaùnh, thuaàn thuïc phaùp caùc baäc Thaùnh, tu taäp phaùp caùc baäc Thaùnh; ñöôïc thaáy caùc baäc Chôn nhôn, thuaàn thuïc phaùp caùc baäc Chôn nhôn, tu taäp phaùp caùc baäc Chôn nhôn, tueä tri caùc phaùp caàn phaûi taùc yù, tueä tri caùc phaùp khoâng caàn phaûi taùc yù. Vò naøy, nhôø tueä tri caùc phaùp caàn phaûi taùc yù, nhôø tueä tri caùc phaùp khoâng caàn phaûi taùc yù, neân khoâng taùc yù caùc phaùp khoâng caàn phaûi taùc yù vaø taùc yù caùc phaùp caàn phaûi taùc yù.
Vaø naøy caùc Tyû-kheo, theá naøo laø caùc phaùp khoâng caàn phaûi taùc yù vaø vò naøy khoâng taùc yù? Naøy caùc Tyû-kheo, nhöõng phaùp naøo do taùc yù maø duïc laäu chöa sanh ñöôïc sanh khôûi, hay duïc laäu ñaõ sanh ñöôïc taêng tröôûng; hay höõu laäu chöa sanh... (nhö treân)... hay voâ minh laäu chöa sanh ñöôïc khôûi, hay voâ minh laäu ñaõ sanh ñöôïc taêng tröôûng. Ñoù laø nhöõng phaùp khoâng neân taùc yù vaø vò aáy khoâng taùc yù. Vaø naøy caùc Tyû-kheo, theá naøo laø caùc phaùp caàn phaûi taùc yù vaø vò aáy taùc yù? Naøy caùc Tyû-kheo, nhöõng phaùp naøo do taùc yù maø duïc laäu chöa sanh khoâng sanh khôûi, hay duïc laäu ñaõ sanh ñöôïc tröø dieät, hay höõu laäu chöa sanh... (nhö treân)... hay voâ minh laäu chöa sanh khoâng sanh khôûi, hay voâ minh laäu ñaõ sanh ñöôïc tröø dieät, ñoù laø nhöõng phaùp caàn phaûi taùc yù vaø vò aáy taùc yù. Nhôø vò aáy khoâng taùc yù caùc phaùp khoâng caàn phaûi taùc yù, taùc yù caùc phaùp caàn phaûi taùc yù neân caùc laäu hoaëc chöa sanh khoâng sanh khôûi vaø caùc laäu hoaëc ñaõ sanh ñöôïc tröø dieät.
Vò aáy nhö lyù taùc yù: "Ñaây laø khoå", nhö lyù taùc yù: "Ñaây laø khoå taäp", nhö lyù taùc yù: "Ñaây laø khoå dieät", nhö lyù taùc yù: "Ñaây laø con ñöôøng ñöa ñeán khoå dieät". Nhôø vò aáy taùc yù nhö vaäy, ba kieát söû ñöôïc tröø dieät: thaân kieán, nghi, giôùi caám thuû. Naøy caùc Tyû-kheo, caùc phaùp aáy ñöôïc goïi laø caùc laäu hoaëc phaûi do tri kieán ñöôïc ñoaïn tröø.
(Caùc laäu hoaëc phaûi do phoøng hoä ñöôïc ñoaïn tröø)
Vaø naøy caùc Tyû-kheo, theá naøo laø caùc laäu hoaëc phaûi do phoøng hoä ñöôïc ñoaïn tröø? ÔÛ ñaây, coù Tyû-kheo nhö lyù giaùc saùt, soáng phoøng hoä vôùi söï phoøng hoä con maét. Naøy caùc Tyû-kheo, neáu Tyû-kheo aáy soáng khoâng phoøng hoä vôùi söï phoøng hoä con maét, caùc laäu hoaëc taøn haïi vaø nhieät naõo coù theå khôûi leân. Neáu soáng phoøng hoä vôùi söï phoøng hoä con maét, caùc laäu hoaëc taøn haïi vaø nhieät naõo aáy khoâng coøn nöõa. Vò aáy nhö lyù giaùc saùt, soáng phoøng hoä vôùi söï phoøng hoä loã tai... (nhö treân)... soáng phoøng hoä vôùi söï phoøng hoä loãi muõi... (nhö treân)... soáng phoøng hoä vôùi söï phoøng hoä löôõi... (nhö treân)... soáng nhö lyù giaùc saùt phoøng hoä vôùi söï phoøng hoä thaân caên... (nhö treân)... soáng nhö lyù giaùc saùt phoøng hoä vôùi söï phoøng hoä yù caên. Naøy caùc Tyû-kheo, neáu Tyû-kheo aáy soáng khoâng phoøng hoä vôùi söï phoøng hoä yù caên, caùc laäu hoaëc taøn haïi vaø nhieät naõo aáy coù theå khôûi leân. Neáu soáng phoøng hoä yù caên, caùc laäu hoaëc taøn haïi vaø nhieät naõo aáy khoâng coøn nöõa. Naøy caùc Tyû-kheo, caùc phaùp aáy ñöôïc goïi laø caùc laäu hoaëc phaûi do phoøng hoä ñöôïc ñoaïn tröø.
(Caùc laäu hoaëc phaûi do thoï duïng ñöôïc ñoaïn tröø)
Vaø naøy caùc Tyû-kheo, theá naøo laø caùc laäu hoaëc phaûi do thoï duïng ñöôïc ñoaïn tröø? Naøy caùc Tyû-kheo, ôû ñaây, Tyû-kheo nhö lyù giaùc saùt, thoï duïng y phuïc, chæ ñeå ngaên ngöøa laïnh, ngaên ngöøa noùng, ngaên ngöøa söï xuùc phaïm cuûa ruoài, muoãi, gioù, söùc noùng maët trôøi, caùc loaøi boø saùt, chæ vôùi muïc ñích che ñaäy söï traàn truoàng.
Vò aáy nhö lyù giaùc saùt, thoï duïng moùn aên khaát thöïc khoâng phaûi ñeå vui ñuøa, khoâng phaûi ñeå ñam meâ, khoâng phaûi ñeå trang söùc, khoâng phaûi ñeå töï laøm ñeïp mình, maø chæ ñeå thaân naøy ñöôïc soáng laâu vaø ñöôïc baûo döôõng, ñeå (thaân naøy) khoûi bò thöông haïi, ñeå hoå trôï phaïm haïnh, nghó raèng: "Nhö vaäy, ta dieät tröø caùc caûm thoï cuõ vaø khoâng cho khôûi leân caùc caûm thoï môùi, vaø ta seõ khoâng coù loãi laàm, soáng ñöôïc an oån".
Vò aáy nhö lyù giaùc saùt, thoï duïng saøng toïa, chæ ñeå ngaên ngöøa laïnh, ngaên ngöøa noùng, ngaên ngöøa söï xuùc phaïm cuûa ruoài, muoãi, gioù, söùc noùng maët trôøi, caùc loaïi boø saùt, chæ ñeå giaûi tröø nguy hieåm cuûa thôøi tieát, chæ vôùi muïc ñích soáng ñoäc cö an tònh.
Vò aáy nhö lyù giaùc saùt thoï duïng döôïc phaåm trò beänh, chæ ñeå ngaên chaän caùc caûm giaùc khoå thoáng ñaõ sanh, ñeå ñöôïc ly khoå hoaøn toaøn.
Naøy caùc Tyû-kheo, neáu vò aáy khoâng thoï duïng nhö vaäy, caùc laäu hoaëc taøn haïi vaø nhieät naõo coù theå khôûi leân. Neáu vò aáy thoï duïng nhö vaäy, caùc laäu hoaëc taøn haïi vaø nhieät naõo aáy khoâng coøn nöõa. Naøy caùc Tyû-kheo, caùc phaùp aáy ñöôïc goïi laø caùc laäu hoaëc phaûi do thoï duïng ñöôïc ñoaïn tröø.
(Caùc laäu hoaëc phaûi do kham nhaãn ñöôïc ñoaïn tröø)
Vaø naøy caùc Tyû-kheo, theá naøo laø caùc laäu hoaëc phaûi do kham nhaãn ñöôïc ñoaïn tröø? Naøy caùc Tyû-kheo, ôû ñaây, coù Tyû-kheo nhö lyù giaùc saùt, kham nhaãn laïnh, noùng, ñoùi, khaùt, söï xuùc phaïm cuûa ruoài, muoãi, gioù, söùc noùng maët trôøi, caùc loaøi boø saùt; kham nhaãn nhöõng caùch noùi maï lî, phæ baùng. Vò aáy coù taùnh kham nhaãn caùc caûm thoï veà thaân, nhöõng caûm thoï thoáng khoå, khoác lieät, ñau nhoùi, nhöùc nhoái, khoâng sung söôùng, khoâng thích thuù, cheát ñieáng ngöôøi. Naøy caùc Tyû-kheo, neáu vò aáy khoâng kham nhaãn nhö vaäy, caùc laäu hoaëc taøn haïi vaø nhieät naõo coù theå khôûi leân. Neáu vò aáy kham nhaãn nhö vaäy, caùc laäu hoaëc taøn haïi vaø nhieät naõo aáy khoâng coøn nöõa. Naøy caùc Tyû-kheo, caùc phaùp aáy ñöôïc goïi laø caùc laäu hoaëc phaûi do kham nhaãn ñöôïc ñoaïn tröø.
(Caùc laäu hoaëc phaûi do traùnh neù ñöôïc ñoaïn tröø)
Vaø naøy caùc Tyû-kheo, theá naøo laø caùc laäu hoaëc phaûi do traùnh neù ñöôïc ñoaïn tröø? Naøy caùc Tyû-kheo, ôû ñaây, Tyû-kheo nhö lyù giaùc saùt traùnh neù voi döõ, traùnh neù ngöïa döõ, traùnh neù boø döõ, traùnh neù choù döõ, raén, khuùc caây, gai goùc, hoá saâu, vöïc nuùi, ao nöôùc nhôùp, vuõng nöôùc. Coù nhöõng choã ngoài khoâng xöùng ñaùng ngoài, nhöõng truù xöù khoâng neân lai vaõng, nhöõng baïn beø aùc ñoäc maø neáu giao du thì bò caùc vò ñoàng phaïm haïnh coù trí nghi ngôø, khinh thöôøng; vò aáy nhö lyù giaùc saùt traùnh neù choã ngoài khoâng xöùng ñaùng aáy, truù xöù khoâng neân lai vaõng aáy vaø caùc baïn ñoäc aùc aáy. Naøy caùc Tyû-kheo, neáu vò aáy khoâng traùnh neù nhö vaäy, caùc laäu hoaëc taøn haïi vaø nhieät naõo aáy coù theå khôûi leân. Neáu vò aáy traùnh neù nhö vaäy, caùc laäu hoaëc taøn haïi vaø nhieät naõo aáy khoâng coøn nöõa. Naøy caùc Tyû-kheo, caùc phaùp aáy ñöôïc goïi laø caùc laäu hoaëc phaûi do traùnh neù ñöôïc ñoaïn tröø.
(Caùc laäu hoaëc phaûi do tröø dieät ñöôïc ñoaïn tröø)
Vaø naøy caùc Tyû-kheo, theá naøo laø caùc laäu hoaëc phaûi do tröø dieät ñöôïc ñoaïn tröø? Naøy caùc Tyû-kheo, ôû ñaây, Tyû-kheo nhö lyù giaùc saùt khoâng coù chaáp nhaän duïc nieäm ñaõ khôûi leân, töø boû, tröø dieät, dieät taän, khoâng cho toàn taïi (duïc nieäm aáy); khoâng coù chaáp nhaän saân nieäm ñaõ khôûi leân, töø boû, tröø dieät, dieät taän, khoâng cho toàn taïi (saân nieäm aáy); khoâng coù chaáp nhaän haïi nieäm ñaõ khôûi leân, töø boû, tröø dieät, dieät taän, khoâng cho toàn taïi (haïi nieäm aáy); khoâng chaáp nhaän caùc aùc baát thieän phaùp luoân luoân khôûi leân, töø boû, tröø dieät, dieät taän, khoâng cho toàn taïi (caùc aùc baát thieän phaùp aáy). Naøy caùc Tyû-kheo, neáu vò aáy khoâng tröø dieät nhö vaäy, caùc laäu hoaëc taøn haïi vaø nhieät naõo aáy coù theå khôûi leân. Neáu vò aáy tröø dieät nhö vaäy, caùc laäu hoaëc taøn haïi vaø nhieät naõo aáy khoâng coøn nöõa. Naøy caùc Tyû-kheo, caùc phaùp aáy ñöôïc goïi laø caùc laäu hoaëc phaûi do tröø dieät ñöôïc ñoaïn dieät.
(Caùc laäu hoaëc phaûi do tu taäp ñöôïc ñoaïn tröø)
Vaø naøy caùc Tyû-kheo, theá naøo laø caùc laäu hoaëc phaûi do tu taäp ñöôïc ñoaïn tröø? Naøy caùc Tyû-kheo, ôû ñaây, Tyû-kheo nhö lyù giaùc saùt tu taäp nieäm giaùc chi, nieäm giaùc chi naøy y vieãn ly, y ly tham, y ñoaïn dieät, höôùng ñeán töø boû; nhö lyù giaùc saùt tu taäp traïch phaùp giaùc chi... (nhö treân)... tu taäp tinh taán giaùc chi... tu taäp hyû giaùc chi... tu taäp khinh an giaùc chi... tu taäp ñònh giaùc chi... tu taäp xaû giaùc chi; xaû giaùc chi naøy y vieãn ly, y ly tham, y ñoaïn dieät, höôùng ñeán töø boû. Naøy caùc Tyû-kheo, neáu vò aáy khoâng tu taäp nhö vaäy, caùc laäu hoaëc taøn haïi vaø nhieät naõo aáy coù theå khôûi leân. Neáu vò aáy tu taäp nhö vaäy, caùc laäu hoaëc taøn haïi vaø nhieät naõo aáy khoâng coøn nöõa. Naøy caùc Tyû-kheo, caùc phaùp aáy ñöôïc goïi laø caùc laäu hoaëc phaûi do tu taäp ñöôïc ñoaïn tröø.
(Keát luaän)
Naøy caùc Tyû-kheo, ñoái vôùi Tyû-kheo nhöõng laäu hoaëc naøo phaûi do tri kieán ñöôïc ñoaïn tröø ñaõ ñöôïc tri kieán ñoaïn tröø, nhöõng laäu hoaëc naøo phaûi do phoøng hoä ñöôïc ñoaïn tröø ñaõ ñöôïc phoøng hoä ñoaïn tröø, nhöõng laäu hoaëc naøo phaûi do thoï duïng döôïc ñoaïn tröø ñaõ ñöôïc thoï duïng ñoaïn tröø, nhöõng laäu hoaëc naøo phaûi do kham nhaãn ñöôïc ñoaïn tröø ñaõ ñöôïc kham nhaãn ñoaïn tröø, nhöõng laäu hoaëc naøo phaûi do traùnh neù ñöôïc ñoaïn tröø ñaõ ñöôïc traùnh neù ñoaïn tröø, nhöõng laäu hoaëc naøo phaûi do tröø dieät ñöôïc ñoaïn tröø ñaõ ñöôïc tröø dieät ñoaïn tröø, nhöõng laäu hoaëc naøo phaûi do tu taäp ñöôïc ñoaïn tröø ñaõ ñöôïc tu taäp ñoaïn tröø; naøy caùc Tyû-kheo, Tyû-kheo aáy ñöôïc goïi laø ñaõ soáng phoøng hoä vôùi söï phoøng hoä taát caû laäu hoaëc, ñaõ ñoaïn dieät khaùt aùi, ñaõ thoaùt ly kieát söû, ñaõ chaùnh quaùn kieâu maïn, ñaõ dieät taän khoå ñau.
Nhö vaäy Theá Toân thuyeát giaûng. Caùc Tyû-kheo aáy hoan hyû, tín thoï lôøi daïy cuûa Theá Toân.
Hoøa thöôïng Thích Minh Chaâu dòch Vieät
Chaân thaønh caùm ôn anh HDC vaø nhoùm Phaät töû VH ñaõ coù thieän taâm göûi taëng aán baûn ñieän töû.
(Bình Anson hieäu ñính, döïa theo baûn Anh ngöõ "The Middle Length Discourses of the Buddha", Tyø kheo Nanamoli vaø Tyø kheo Bodhi dòch, 1995).
9/99
Majjhima Nikaya 2
Sabbasava Sutta
All the FermentationsEnglish translation by Bhikkhu Thanissaro For free distribution only, as a gift of Dhamma
I have heard that on one occasion the Blessed One was staying at Savatthi, in Jeta's Grove, Anathapindika's monastery. There he addressed the monks: "Monks!"
"Yes, lord," the monks replied.
The Blessed One said, "Monks, the ending of the fermentations is for one who knows and sees, I tell you, not for one who does not know and does not see. For one who knows what and sees what? Appropriate attention and inappropriate attention. When a monk attends inappropriately, unarisen fermentations arise, and arisen fermentations increase. When a monk attends appropriately, unarisen fermentations do not arise, and arisen fermentations are abandoned. There are fermentations to be abandoned by seeing, those to be abandoned by restraining, those to be abandoned by using, those to be abandoned by tolerating, those to be abandoned by avoiding, those to be abandoned by destroying, and those to be abandoned by developing.
"[1] And what are the fermentations to be abandoned by seeing? There is the case where an uninstructed, run-of-the-mill person -- who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for men of integrity, is not well-versed or disciplined in their Dhamma -- does not discern what ideas are fit for attention or what ideas are unfit for attention. This being so, he does not attend to ideas fit for attention and attends [instead] to ideas unfit for attention.
"And what are the ideas unfit for attention that he attends to? Whatever ideas such that, when he attends to them, the unarisen fermentation of sensuality arises in him, and the arisen fermentation of sensuality increases; the unarisen fermentation of becoming arises in him, and arisen fermentation of becoming increases; the unarisen fermentation of ignorance arises in him, and the arisen fermentation of ignorance increases. These are the ideas unfit for attention that he attends to.
"And what are the ideas fit for attention that he does not attend to? Whatever ideas such that, when he attends to them, the unarisen fermentation of sensuality does not arise in him, and the arisen fermentation of sensuality is abandoned; the unarisen fermentation of becoming does not arise in him, and arisen fermentation of becoming is abandoned; the unarisen fermentation of ignorance does not arise in him, and the arisen fermentation of ignorance is abandoned. These are the ideas fit for attention that he does not attend to. Through his attending to ideas unfit for attention and through his not attending to ideas fit for attention, both unarisen fermentations arise in him, and arisen fermentations increase.
"This is how he attends inappropriately: 'Was I in the past? Was I not in the past? What was I in the past? How was I in the past? Having been what, what was I in the past? Shall I be in the future? Shall I not be in the future? What shall I be in the future? How shall I be in the future? Having been what, what shall I be in the future?' Or else he is inwardly perplexed about the immediate present: 'Am I? Am I not? What am I? How am I? Where has this being come from? Where is it bound?'
"As he attends inappropriately in this way, one of six kinds of view arises in him: The view I have a self arises in him as true and established, or the view I have no self ...or the view It is precisely by means of self that I perceive self ...or the view It is precisely by means of self that I perceive not-self ...or the view It is precisely by means of not-self that I perceive self arises in him as true and established, or else he has a view like this: This very self of mine -- the knower that is sensitive here and there to the ripening of good and bad actions -- is the self of mine that is constant, everlasting, eternal, not subject to change, and will endure as long as eternity. This is called a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views. Bound by a fetter of views, the uninstructed run-of-the-mill person is not freed from birth, aging, and death, from sorrow, lamentation, pain, distress, and despair. He is not freed, I tell you, from suffering and stress.
"The well-instructed noble disciple -- who has regard for noble ones, is well-versed and disciplined in their Dhamma; who has regard for men of integrity, is well-versed and disciplined in their Dhamma -- discerns what ideas are fit for attention and what ideas are unfit for attention. This being so, he does not attend to ideas unfit for attention and attends [instead] to ideas fit for attention.
"And what are the ideas unfit for attention that he does not attend to? Whatever ideas such that, when he attends to them, the unarisen fermentation of sensuality arises in him, and the arisen fermentation of sensuality increases; the unarisen fermentation of becoming arises in him, and arisen fermentation of becoming increases; the unarisen fermentation of ignorance arises in him, and the arisen fermentation of ignorance increases. These are the ideas unfit for attention that he does not attends to.
"And what are the ideas fit for attention that he does attend to? Whatever ideas such that, when he attends to them, the unarisen fermentation of sensuality does not arise in him, and the arisen fermentation of sensuality is abandoned; the unarisen fermentation of becoming does not arise in him, and the arisen fermentation of becoming is abandoned; the unarisen fermentation of ignorance does not arise in him, and the arisen fermentation of ignorance is abandoned. These are the ideas fit for attention that he does attend to. Through his not attending to ideas unfit for attention and through his attending to ideas fit for attention, unarisen fermentations do not arise in him, and arisen fermentations are abandoned.
"He attends appropriately, This is stress...This is the origination of stress...This is the cessation of stress...This is the way leading to the cessation of stress. As he attends appropriately in this way, three fetters are abandoned in him: identity-view, doubt, and grasping at precepts and practices. These are called the fermentations to be abandoned by seeing.
"[2] And what are the fermentations to be abandoned by restraining? There is the case where a monk, reflecting appropriately, dwells restrained with the restraint of the eye-faculty. The fermentations, vexation, or fever that would arise if he were to dwell unrestrained with the restraint of the eye-faculty do not arise for him when he dwells restrained with the restraint of the eye-faculty.
Reflecting appropriately, he dwells restrained with the restraint of the ear-faculty...
Reflecting appropriately, he dwells restrained with the restraint of the nose-faculty...
Reflecting appropriately, he dwells restrained with the restraint of the tongue-faculty...
Reflecting appropriately, he dwells restrained with the restraint of the body-faculty...
Reflecting appropriately, he dwells restrained with the restraint of the intellect-faculty. The fermentations, vexation, or fever that would arise if he were to dwell unrestrained with the restraint of the intellect-faculty do not arise for him when he dwells restrained with the restraint of the intellect-faculty. These are called the fermentations to be abandoned by restraining.
"[3] And what are the fermentations to be abandoned by using? There is the case where a monk, reflecting appropriately, uses the robe simply to counteract cold, to counteract heat, to counteract the touch of flies, mosquitoes, wind, sun, and reptiles; simply for the purpose of covering the parts of the body that cause shame.
"Reflecting appropriately, he uses almsfood, not playfully, nor for intoxication, nor for putting on bulk, nor for beautification; but simply for the survival and continuance of this body, for ending its afflictions, for the support of the holy life, thinking, 'Thus will I destroy old feelings [of hunger] and not create new feelings [from overeating]. I will maintain myself, be blameless, and live in comfort.'
"Reflecting appropriately, he uses lodging simply to counteract cold, to counteract heat, to counteract the touch of flies, mosquitoes, wind, sun, and reptiles; simply for protection from the inclemencies of weather and for the enjoyment of seclusion.
"Reflecting appropriately, he uses medicinal requisites that are used for curing the sick simply to counteract any pains of illness that have arisen and for maximum freedom from disease.
"The fermentations, vexation, or fever that would arise if he were not to use these things [in this way] do not arise for him when he uses them [in this way]. These are called the fermentations to be abandoned by using.
"[4] And what are the fermentations to be abandoned by tolerating? There is the case where a monk, reflecting appropriately, endures. He tolerates cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; ill-spoken, unwelcome words and bodily feelings that, when they arise, are painful, racking, sharp, piercing, disagreeable, displeasing, and menacing to life. The fermentations, vexation, or fever that would arise if he were not to tolerate these things do not arise for him when he tolerates them. These are called the fermentations to be abandoned by tolerating.
"[5] And what are the fermentations to be abandoned by avoiding? There is the case where a monk, reflecting appropriately, avoids a wild elephant, a wild horse, a wild bull, a wild dog, a snake, a stump, a bramble patch, a chasm, a cliff, a cesspool, an open sewer. Reflecting appropriately, he avoids sitting in the sorts of unsuitable seats, wandering to the sorts of unsuitable habitats, and associating with the sorts of bad friends that would make his knowledgeable friends in the holy life suspect him of evil conduct. The fermentations, vexation, or fever that would arise if he were not to avoid these things do not arise for him when he avoids them. These are called the fermentations to be abandoned by avoiding.
"[6] And what are the fermentations to be abandoned by destroying? There is the case where a monk, reflecting appropriately, does not tolerate an arisen thought of sensuality. He abandons it, destroys it, dispels it, and wipes it out of existence.
Reflecting appropriately, he does not tolerate an arisen thought of ill will ...
Reflecting appropriately, he does not tolerate an arisen thought of cruelty...
Reflecting appropriately, he does not tolerate arisen evil, unskillful mental qualities. He abandons them, destroys them, dispels them, and wipes them out of existence. The fermentations, vexation, or fever that would arise if he were not to destroy these things do not arise for him when he destroys them. These are called the fermentations to be abandoned by destroying.
"[7] And what are the fermentations to be abandoned by developing? There is the case where a monk, reflecting appropriately, develops mindfulness as a factor of awakening dependent on seclusion...dispassion...cessation, resulting in letting go. He develops analysis of qualities as a factor of awakening...persistence as a factor of awakening...rapture as a factor of awakening...serenity as a factor of awakening...concentration as a factor of awakening...equanimity as a factor of awakening dependent on seclusion...dispassion...cessation, resulting in letting go. The fermentations, vexation, or fever that would arise if he were not to develop these qualities do not arise for him when he develops them. These are called the fermentations to be abandoned by developing.
"When a monk's fermentations that should be abandoned by seeing have been abandoned by seeing, his fermentations that should be abandoned by restraining have been abandoned by restraining, his fermentations that should be abandoned by using have been abandoned by using, his fermentations that should be abandoned by tolerating have been abandoned by tolerating, his fermentations that should be abandoned by avoiding have been abandoned by avoiding, his fermentations that should be abandoned by destroying have been abandoned by destroying, his fermentations that should be abandoned by developing have been abandoned by developing, then he is called a monk who dwells restrained with the restraint of all the fermentations. He has severed craving, thrown off the fetters, and -- through the right penetration of conceit -- has made an end of suffering and stress."
That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.
Revised: 9 November 1998 , http://world.std.com/~metta/canon/majjhima/mn2.html
Source = BuddhaSasana
[Muïc luïc kinh Trung Boä]