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Trung Boä Kinh
Majjhima Nikaya9. Kinh Chaùnh tri kieán
(Sammaøditthi sutta)
Nhö vaày toâi nghe.
Moät thôøi Theá Toân ôû Savatthi (Xaù-veä), taïi Jetavana (Kyø-ñaø Laâm), vöôøn oâng Anathapindika (Caáp Coâ Ñoäc). Luùc baáy giôø, Toân giaû Sariputta (Xaù-lôïi-phaát) goïi caùc Tyû-kheo: "Naøy caùc Tyû-kheo".--"Hieàn giaû", caùc Tyû-kheo aáy vaâng ñaùp Toân giaû Sariputta. Toân giaû Sariputta noùi nhö sau:
-- Chö Hieàn, chaùnh tri kieán, chaùnh tri kieán, ñöôïc goïi laø nhö vaäy. Chö Hieàn, cho ñeán nhö theá naøo, moät Thaùnh ñeä töû coù chaùnh tri kieán, coù tri kieán chaùnh tröïc, coù loøng tin Phaùp tuyeät ñoái vaø thaønh töïu dieäu phaùp naøy?
-- Chuùng toâi töø xa ñeán ñeå ñöôïc hieåu yù nghóa lôøi noùi aáy töø Toân giaû Sariputta. Thaät laønh thay, neáu Toân giaû Sariputta giaûng cho yù nghóa lôøi noùi aáy. Sau khi nghe Toân giaû Sariputta, caùc Tyû-kheo seõ thoï trì.
-- Chö Hieàn, vaäy haõy nghe, haõy kheùo taùc yù. Ta seõ giaûng.
-- Thöa vaâng, Hieàn giaû! - Caùc Tyû-kheo vaâng ñaùp Toân giaû Sariputta.
Toân giaû Sariputta noùi nhö sau:
(Thieän vaø baát thieän)
-- Chö Hieàn, khi Thaùnh ñeä töû tueä tri ñöôïc baát thieän vaø tueä tri ñöôïc caên boån baát thieän, tueä tri ñöôïc thieän vaø tueä tri ñöôïc caên boån thieän, chö Hieàn, khi aáy Thaùnh ñeä töû coù chaùnh tri kieán, coù tri kieán chaùnh tröïc, coù loøng tin Phaùp tuyeät ñoái vaø thaønh töïu dieäu phaùp naøy.
Chö Hieàn, theá naøo laø baát thieän, theá naøo laø caên boån baát thieän, theá naøo laø thieän, theá naøo laø caên boån thieän? Chö Hieàn, saùt sanh laø baát thieän, laáy cuûa khoâng cho laø baát thieän, taø haïnh trong caùc duïc laø baát thieän, noùi laùo laø baát thieän, noùi hai löôõi laø baát thieän, aùc khaåu laø baát thieän, noùi phuø phieám laø baát thieän, tham duïc laø baát thieän, saân laø baát thieän, taø kieán laø baát thieän. Chö Hieàn, nhö vaäy goïi laø baát thieän.
Vaø chö Hieàn, theá naøo laø caên boån baát thieän? Tham laø caên boån baát thieän, saân laø caên boån baát thieän, si laø caên boån baát thieän. Chö Hieàn, nhö vaäy goïi laø caên boån baát thieän.
Vaø naøy chö Hieàn, theá naøo laø thieän? Töø boû saùt sanh laø thieän, töø boû laáy cuûa khoâng cho laø thieän, töø boû taø haïnh trong caùc duïc laø thieän, töø boû noùi laùo laø thieän, töø boû noùi hai löôõi laø thieän, töø boû aùc khaåu laø thieän, töø boû noùi phuø phieám laø thieän, khoâng tham duïc laø thieän, khoâng saân laø thieän, chaùnh tri kieán laø thieän. Chö Hieàn, nhö vaäy goïi laø thieän.
Chö Hieàn, theá naøo laø caên boån thieän? Khoâng tham laø caên boån thieän, khoâng saân laø caên boån thieän, khoâng si laø caên boån thieän. Chö Hieàn, nhö vaäy goïi laø caên boån thieän.
Chö Hieàn, khi naøo Thaùnh ñeä töû tueä tri baát thieän nhö vaäy, tueä tri caên boån baát thieän nhö vaäy, tueä tri thieän nhö vaäy, tueä tri caên boån thieän nhö vaäy, khi aáy, vò aáy ñoaïn tröø taát caû tham tuøy mieân, taåy saïch saân tuøy mieân, nhoå taän goác kieán maïn tuøy mieân "Toâi laø", ñoaïn tröø voâ minh, khieán minh khôûi leân, dieät taän khoå ñau ngay trong hieän taïi. Chö Hieàn, nhö vaäy Thaùnh ñeä töû coù chaùnh tri kieán, coù tri kieán chaùnh tröïc, coù loøng tin phaùp tuyeät ñoái vaø thaønh töïu dieäu phaùp naøy.
(Thöùc aên)
-- Laønh thay, Hieàn giaû!
Caùc Tyû-kheo aáy, sau khi hoan hyû, tín thoï lôøi noùi Toân giaû Sariputta vaø hoûi theâm Toân giaû Sariputta caâu hoûi nhö sau:
- Naøy Hieàn giaû, coù theå coù phaùp moân naøo khaùc, nhôø phaùp moân naøy vò Thaùnh ñeä töû coù chaùnh tri kieán, coù tri kieán chaùnh tröïc, coù loøng tin Phaùp tuyeät ñoái vaø thaønh töïu dieäu phaùp naøy?
-- Chö Hieàn, coù theå coù. Chö Hieàn, khi naøo Thaùnh ñeä töû tueä tri thöùc aên, tueä tri taäp khôûi cuûa thöùc aên, tueä tri ñoaïn dieät cuûa thöùc aên, vaø tueä tri con ñöôøng ñöa ñeán ñoaïn dieät cuûa thöùc aên, chö Hieàn khi aáy Thaùnh ñeä töû coù chaùnh tri kieán, coù tri kieán chaùnh tröïc, coù loøng tin Phaùp tuyeät ñoái vaø thaønh töïu dieäu phaùp naøy.
Chö Hieàn, theá naøo laø thöùc aên, theá naøo laø taäp khôûi cuûa thöùc aên, theá naøo laø ñoaïn dieät cuûa thöùc aên, theá naøo laø con ñöôøng ñöa ñeán ñoaïn dieät cuûa thöùc aên? Chö Hieàn, coù boán loaïi thöùc aên naøy, khieán caùc loaøi chuùng sanh ñaõ sanh ñöôïc an truù hay caùc loaøi höõu tình seõ sanh ñöôïc hoã trôï cho sanh. Theá naøo laø boán? Ñoaøn thöïc, loaïi thoâ hay loaïi teá, xuùc thöïc laø thöù hai, tö nieäm thöïc laø thöù ba, thöùc thöïc laø thöù tö. Töø taäp khôûi cuûa aùi coù taäp khôûi cuûa thöùc aên, töø ñoaïn dieät cuûa aùi coù ñoaïn dieät cuûa thöùc aên. Thaùnh Ñaïo Taùm Ngaønh naøy laø con ñöôøng ñöa ñeán ñoaïn dieät cuûa thöùc aên, töùc laø: Chaùnh Tri kieán, Chaùnh Tö duy, Chaùnh Ngöõ, Chaùnh Nghieäp, Chaùnh Maïng, Chaùnh Tinh taán, Chaùnh Nieäm, Chaùnh Ñònh.
Chö Hieàn, khi naøo Thaùnh ñeä töû tueä tri thöùc aên nhö vaäy, tueä tri taäp khôûi cuûa thöùc aên nhö vaäy, tueä tri ñoaïn dieät cuûa thöùc aên nhö vaäy, tueä tri con ñöôøng ñöa ñeán ñoaïn dieät cuûa thöùc aên nhö vaäy, khi aáy, vò aáy ñoaïn tröø taát caû tham tuøy mieân, taåy saïch saân tuøy mieân, nhoå taän goác kieán maïn tuøy mieân "Toâi laø", ñoaïn tröø voâ minh, khieán minh khôûi leân, dieät taän khoå ñau ngay trong hieän taïi. Chö Hieàn, nhö vaäy Thaùnh ñeä töû coù chaùnh tri kieán, coù tri kieán chaùnh tröïc, coù loøng tin Phaùp tuyeät ñoái vaø thaønh töïu dieäu phaùp naøy.
(Töù dieäu ñeá)
-- Laønh thay, Hieàn giaû!
Caùc Tyû-kheo aáy, sau khi hoan hyû, tín thoï lôøi noùi Toân giaû Sariputta lieàn hoûi theâm Toân giaû Sariputta caâu hoûi nhö sau:
-- Naøy Hieàn giaû, coù phaùp moân naøo khaùc, nhôø phaùp moân naøy Thaùnh ñeä töû coù chaùnh tri kieán, coù tri kieán chaùnh tröïc, coù loøng tin Phaùp tuyeät ñoái vaø thaønh töïu dieäu phaùp naøy?
-- Chö Hieàn, coù theå coù. Chö Hieàn, khi naøo Thaùnh ñeä töû tueä tri Khoå, tueä tri Taäp khôûi cuûa khoå, tueä tri Ñoaïn dieät cuûa khoå, tueä tri con Ñöôøng ñöa ñeán ñoaïn dieät cuûa khoå, chö Hieàn, khi aáy Thaùnh ñeä töû coù chaùnh tri kieán, coù tri kieán chaùnh tröïc, coù loøng tin Phaùp tuyeät ñoái vaø thaønh töïu dieäu phaùp naøy.
Chö Hieàn, theá naøo laø Khoå, theá naøo laø Taäp khôûi cuûa khoå, theá naøo laø Ñoaïn dieät cuûa khoå, theá naøo laø con Ñöôøng ñöa ñeán ñoaïn dieät cuûa khoå? Sanh laø khoå, giaø laø khoå, beänh laø khoå, cheát laø khoå, saàu bi khoå öu naõo laø khoå, caàu khoâng ñöôïc laø khoå, toùm laïi naêm thuû uaån laø khoå. Chö Hieàn, nhö vaäy goïi laø Khoå.
Chö Hieàn, theá naøo laø Taäp khôûi cuûa khoå? Chính laø aùi ñöa ñeán taùi sanh, cuøng khôûi hyû duïc vaø tham höôùng ñeán taùi sanh, cuøng khôûi hyû duïc vaø tham, tìm caàu hyû laïc choã naøy choã kia, töùc laø duïc aùi, phi höõu aùi. Chö Hieàn, nhö vaäy goïi laø Taäp khôûi cuûa khoå.
Chö Hieàn, theá naøo laø Ñoaïn dieät cuûa khoå? Ñoù laø söï ñoaïn dieät ly tham, khoâng coù dö taøn, söï quaêng boû, söï töø boû, söï giaûi thoaùt, söï voâ chaáp khaùt aùi aáy.
Chö Hieàn, theá naøo laø con Ñöôøng ñöa ñeán ñoaïn dieät cuûa khoå? Chính laø Thaùnh Ñaïo Taùm Ngaønh ñöa ñeán khoå dieät, töùc laø Chaùnh tri kieán... Chaùnh Ñònh.
Chö Hieàn, khi naøo Thaùnh ñeä töû tueä tri Khoå nhö vaäy, tueä tri Taäp khôûi cuûa khoå nhö vaäy, tueä tri Ñoaïn dieät cuûa khoå nhö vaäy, tueä tri con Ñöôøng ñöa ñeán ñoaïn dieät cuûa khoå nhö vaäy, khi aáy vò aáy ñoaïn tröø taát caû tham tuøy mieân, taåy saïch saân tuøy mieân,... (nhö treân)... vaø thaønh töïu dieäu phaùp naøy.
(Giaø vaø cheát)
-- Laønh thay, Hieàn giaû... (nhö treân)... Naøy Hieàn giaû, coù theå coù phaùp moân naøo khaùc, nhôø phaùp moân naøy Thaùnh ñeä töû... (nhö treân)... thaønh töïu dieäu phaùp naøy?
-- Chö Hieàn, coù theå coù. Chö Hieàn, khi naøo Thaùnh ñeä töû tueä tri giaø cheát, tueä tri taäp khôûi cuûa giaø cheát, tueä tri ñoaïn dieät cuûa giaø cheát, tueä tri con ñöôøng ñöa ñeán ñoaïn dieät cuûa giaø cheát, chö Hieàn, khi aáy Thaùnh ñeä töû coù chaùnh tri kieán,... (nhö treân)... vaø thaønh töïu dieäu phaùp naøy.
Chö Hieàn, theá naøo laø giaø cheát, theá naøo laø taäp khôûi cuûa giaø cheát, theá naøo laø ñoaïn dieät cuûa giaø cheát, theá naøo laø con ñöôøng ñöa ñeán ñoaïn dieät cuûa giaø cheát? Thuoäc baát kyø höõu tính giôùi naøo, trong töøng moãi loaïi höõu tình, söï giaø caû, suy laõo, ruïng raêng, toùc baïc da nhaên, tuoåi thoï ngaøy moät hao moøn, baïi hoaïi caùc caên; chö Hieàn, nhö vaäy goïi laø giaø. Chö Hieàn theá naøo laø cheát? Thuoäc baát kyø höõu tình giôùi naøo trong töøng moãi loaïi höõu tình, söï meänh moät, töø traàn, huûy hoaïi, hoaïi dieät, töû bieät, meänh chung, huûy hoaïi caùc uaån, vaát boû hình haøi; chö Hieàn, nhö vaäy goïi laø cheát. Giaø nhö vaäy vaø cheát nhö vaäy, chö Hieàn, nhö vaäy goïi laø giaø cheát. Töø söï taäp khôûi cuûa sanh, coù söï taäp khôûi cuûa giaø cheát, töø söï ñoaïn dieät cuûa sanh, coù söï ñoaïn dieät cuûa giaø cheát. Thaùnh Ñaïo Taùm Ngaønh naøy laø con ñöôøng ñöa ñeán ñoaïn dieät cuûa giaø cheát, töùc laø: Chaùnh Tri kieán... (nhö treân)... Chaùnh Ñònh.
Chö Hieàn, khi naøo Thaùnh ñeä töû tueä tri giaø cheát nhö vaäy, tueä tri taäp khôûi cuûa giaø cheát nhö vaäy, tueä tri ñoaïn dieät cuûa giaø cheát nhö vaäy, tueä tri con ñöôøng ñöa ñeán ñoaïn dieät cuûa giaø cheát nhö vaäy, khi aáy, vò aáy ñoaïn tröø taát caû tham tuøy mieân, taåy saïch saân tuøy mieân... (nhö treân)..., vaø thaønh töïu dieäu phaùp naøy.
(Sanh)
-- Laønh thay, Hieàn giaû... (nhö treân)... Naøy Hieàn giaû, coù theå coù phaùp moân naøo khaùc...?
-- Chö Hieàn, coù theå coù. Chö Hieàn, khi naøo Thaùnh ñeä töû tueä tri sanh, tueä tri taäp khôûi cuûa sanh, tueä tri ñoaïn dieät cuûa sanh, tueä tri con ñöôøng ñöa ñeán ñoaïn dieät cuûa sanh, chö Hieàn, khi aáy vò Thaùnh ñeä töû coù chaùnh tri kieán... (nhö treân)... vaø thaønh töïu dieäu phaùp naøy.
Chö Hieàn, theá naøo laø sanh, theá naøo laø taäp khôûi cuûa sanh, theá naøo laø ñoaïn dieät cuûa sanh, theá naøo laø con ñöôøng ñöa ñeán ñoaïn dieät cuûa sanh? Thuoäc baát kyø höõu tình giôùi naøo, trong töøng moãi loaïi höõu tình, söï sanh, hieän khôûi, xuaát hieän, hieän dieän, hieän haønh caùc uaån, tuï ñaéc caùc xöù; Chö Hieàn, nhö vaäy goïi laø sanh. Töø söï taäp khôûi cuûa höõu coù söï taäp khôûi cuûa sanh, töø söï ñoaïn dieät cuûa höõu, coù söï ñoaïn dieät cuûa sanh, vaø Thaùnh Ñaïo Taùm Ngaønh naøy laø con ñöôøng ñöa ñeán ñoaïn dieät cuûa sanh, töùc laø: Chaùnh Tri kieán... Chaùnh Ñònh.
Chö Hieàn, khi naøo Thaùnh ñeä töû tueä tri ñöôïc sanh nhö vaäy, tueä tri ñöôïc taäp khôûi cuûa sanh nhö vaäy, tueä tri ñöôïc ñoaïn dieät cuûa sanh nhö vaäy, tueä tri ñöôïc con ñöôøng ñöa ñeán ñoaïn dieät cuûa sanh nhö vaäy, khi aáy, vò aáy ñoaïn tröø taát caû tham tuøy mieân... (nhö treân)... nhö vaäy... (nhö treân)... vaø thaønh töïu dieäu phaùp naøy.
(Höõu)
-- Laønh thay, Hieàn giaû... (nhö treân)... Naøy Hieàn giaû, coù phaùp moân naøo khaùc...?
-- Chö Hieàn, coù theå coù. Chö Hieàn, khi naøo Thaùnh ñeä töû tueä tri höõu, tueä tri taäp khôûi cuûa höõu, tueä tri ñoaïn dieät cuûa höõu, tueä tri con ñöôøng ñöa ñeán ñoaïn dieät cuûa höõu, chö Hieàn, khi aáy vò Thaùnh ñeä töû coù chaùnh tri kieán... (nhö treân)... vaø thaønh töïu dieäu phaùp naøy.
Chö Hieàn, theá naøo laø höõu, theá naøo laø taäp khôûi cuûa höõu, theá naøo laø ñoaïn dieät cuûa höõu, theá naøo laø con ñöôøng ñöa ñeán ñoaïn dieät cuûa höõu? Chö Hieàn, coù ba höõu naøy: duïc höõu, saéc höõu, voâ saéc höõu. Töø taäp khôûi cuûa thuû, coù taäp khôûi cuûa höõu; töø ñoaïn dieät cuûa thuû coù ñoaïn dieät cuûa höõu vaø Thaùnh Ñaïo Taùm Ngaønh naøy laø con ñöôøng ñöa ñeán ñoaïn dieät cuûa höõu, töùc laø: Chaùnh Tri kieán... Chaùnh Ñònh.
Chö Hieàn, khi naøo Thaùnh ñeä töû tueä tri höõu nhö vaäy, tueä tri taäp khôûi cuûa höõu nhö vaäy, tueä tri ñoaïn dieät cuûa höõu nhö vaäy, tueä tri con ñöôøng ñöa ñeán ñoaïn dieät cuûa höõu nhö vaäy, khi aáy, vò aáy ñoaïn tröø taát caû tham tuøy mieân... vaø thaønh töïu dieäu phaùp naøy.
(Thuû)
-- Laønh thay, Hieàn giaû... (nhö treân)... Naøy Hieàn giaû, coù theå coù phaùp moân naøo khaùc...?
- Chö Hieàn, coù theå coù. Chö Hieàn, khi naøo Thaùnh ñeä töû tueä tri taäp khôûi cuûa thuû, tueä tri ñoaïn dieät cuûa thuû, tueä tri con ñöôøng ñöa ñeán ñoaïn dieät cuûa thuû, khi aáy Thaùnh ñeä töû coù chaùnh tri kieán... vaø thaønh töïu dieäu phaùp naøy.
Chö Hieàn, theá naøo laø thuû, theá naøo laø taäp khôûi cuûa thuû, theá naøo laø ñoaïn dieät cuûa thuû, theá naøo laø con ñöôøng ñöa ñeán ñoaïn dieät cuûa thuû? Chö Hieàn, coù boán thuû naøy: duïc thuû, kieán thuû, giôùi caám thuû, ngaõ luaän thuû. Töø taäp khôûi cuûa aùi, coù taäp khôûi cuûa thuû; töø ñoaïn dieät cuûa aùi, coù ñoaïn dieät cuûa thuû; vaø Thaùnh Ñaïo Taùm Ngaønh naøy laø con ñöôøng ñöa ñeán ñoaïn dieät cuûa thuû, töùc laø: Chaùnh Tri kieán... Chaùnh Ñònh.
Chö Hieàn, khi naøo Thaùnh ñeä töû tueä tri thuû nhö vaäy, tueä tri taäp khôûi cuûa thuû nhö vaäy, tueä tri ñoaïn dieät cuûa thuû nhö vaäy, tueä tri con ñöôøng ñöa ñeán ñoaïn dieät cuûa thuû nhö vaäy, khi aáy, vò aáy ñoaïn tröø taát caû tham tuøy mieân vaø thaønh töïu dieäu phaùp naøy.
(AÙi)
-- Laønh thay, Hieàn giaû... (nhö treân)... Naøy Hieàn giaû, coù phaùp moân naøo khaùc...?
-- Chö Hieàn, coù theå coù. Chö Hieàn khi naøo Thaùnh ñeä töû tueä tri aùi, tueä tri taäp khôûi cuûa aùi, tueä tri ñoaïn dieät cuûa aùi, tueä tri con ñöôøng ñöa ñeán ñoaïn dieät cuûa aùi, khi aáy Thaùnh ñeä töû coù chaùnh tri kieán... vaø thaønh töïu dieäu phaùp naøy.
Chö Hieàn, theá naøo laø aùi, theá naøo laø taäp khôûi cuûa aùi, theá naøo laø ñoaïn dieät cuûa aùi, theá naøo laø con ñöôøng ñöa ñeán ñoaïn dieät cuûa aùi? Chö Hieàn, coù saùu loaïi naøy: saéc aùi, thanh aùi, höông aùi, vò aùi, xuùc aùi, phaùp aùi. Töø taäp khôûi cuûa thoï, coù taäp cuûa aùi, töø ñoaïn dieät cuûa thoï, coù ñoaïn dieät cuûa aùi, vaø Thaùnh Ñaïo Taùm Ngaønh naøy laø con ñöôøng ñöa ñeán ñoaïn dieät cuûa aùi, töùc laø: Chaùnh Tri kieán... Chaùnh Ñònh.
Chö Hieàn, khi naøo Thaùnh ñeä töû tueä tri aùi nhö vaäy, tueä tri taäp khôûi cuûa aùi nhö vaäy, tueä tri ñoaïn dieät cuûa aùi nhö vaäy, tueä tri con ñöôøng ñöa ñeán ñoaïn dieät cuûa aùi nhö vaäy, khi aáy, vò aáy, ñoaïn tröø taát caû tham tuøy mieân... vaø thaønh töïu dieäu phaùp.
(Thoï)
-- Laønh thay, Hieàn giaû... (nhö treân)... Naøy Hieàn giaû, coù theå coù phaùp moân naøo khaùc...?
-- Chö Hieàn, coù theå coù. Chö Hieàn, khi naøo Thaùnh ñeä töû tueä tri thoï, tueä tri taäp khôûi cuûa thoï, tueä tri ñoaïn dieät cuûa thoï, tueä tri con ñöôøng ñöa ñeán ñoaïn dieät cuûa thoï, khi aáy Thaùnh ñeä töû coù chaùnh tri kieán... vaø thaønh töïu dieäu phaùp naøy.
Chö Hieàn, theá naøo laø thoï, theá naøo laø taäp khôûi cuûa thoï, theá naøo laø ñoaïn dieät cuûa thoï, theá naøo laø con ñöôøng ñöa ñeán ñoaïn dieät cuûa thoï? Chö Hieàn, coù saùu loaïi thoï naøy: thoï do nhaõn xuùc sanh, thoï do nhó xuùc sanh, thoï do tyû xuùc sanh, thoï do thieät xuùc sanh, thoï do thaân xuùc sanh, thoï do yù xuùc sanh. Töø taäp khôûi cuûa xuùc, coù taäp khôûi cuûa thoï; töø ñoaïn dieät cuûa xuùc, coù ñoaïn dieät cuûa thoï; vaø Thaùnh Ñaïo Taùm Ngaønh naøy laø con ñöôøng ñöa ñeán ñoaïn dieät cuûa thoï, töùc laø: Chaùnh Tri kieán... Chaùnh Ñònh.
Chö Hieàn, khi naøo Thaùnh ñeä töû tueä tri thoï nhö vaäy, tueä tri taäp khôûi cuûa thoï nhö vaäy, tueä tri ñoaïn dieät cuûa thoï nhö vaäy, tueä tri con ñöôøng ñöa ñeán ñoaïn dieät cuûa thoï nhö vaäy, khi aáy, vò aáy ñoaïn tröø taát caû tham tuøy mieân... vaø thaønh töïu dieäu phaùp naøy.
(Xuùc)
-- Laønh thay, Hieàn giaû... (nhö treân)... Naøy Hieàn giaû, coù theå coù phaùp moân naøo khaùc...?
-- Chö Hieàn, coù theå coù. Chö Hieàn, khi naøo Thaùnh ñeä töû tueä tri xuùc, tueä tri taäp khôûi cuûa xuùc, tueä tri ñoaïn dieät cuûa xuùc, tueä tri con ñöôøng ñöa ñeán ñoaïn dieät cuûa xuùc, khi aáy Thaùnh ñeä töû coù chaùnh tri kieán... vaø thaønh töïu dieäu phaùp naøy.
Chö Hieàn, theá naøo laø xuùc, theá naøo laø taäp khôûi cuûa xuùc, theá naøo laø ñoaïn dieät cuûa xuùc, theá naøo laø con ñöôøng ñöa ñeán ñoaïn dieät cuûa xuùc? Chö Hieàn, coù sau loaïi xuùc naøy: nhaõn xuùc, nhó xuùc, tyû xuùc, thieät xuùc, thaân xuùc, yù xuùc. Töø taäp khôûi cuûa saùu nhaäp, coù taäp khôûi töø xuùc; töø ñoaïn dieät cuûa saùu nhaäp, coù ñoaïn dieät cuûa xuùc, vaø Thaùnh Ñaïo Taùm Ngaønh naøy laø con ñöôøng ñöa ñeán ñoaïn dieät cuûa xuùc, töùc laø: Chaùnh Tri kieán... Chaùnh Ñònh. Chö Hieàn, khi naøo Thaùnh ñeä töû tueä tri xuùc nhö vaäy, tueä tri taäp khôûi cuûa xuùc nhö vaäy, tueä tri ñoaïn dieät cuûa xuùc nhö vaäy, tueä tri con ñöôøng ñöa ñeán ñoaïn dieät cuûa xuùc nhö vaäy, khi aáy, vò aáy ñoaïn tröø taát caû tham tuøy mieân... vaø thaønh töïu dieäu phaùp naøy.
(Nhaäp)
-- Laønh thay, Hieàn giaû...caâu hoûi nhö sau: Hieàn giaû, coù theå coù phaùp moân naøo khaùc...?
-- Chö Hieàn, coù theå coù. Chö Hieàn, khi naøo Thaùnh ñeä töû tueä tri saùu nhaäp, tueä tri taäp khôûi cuûa saùu nhaäp, tueä tri ñoaïn dieät cuûa saùu nhaäp, tueä tri con ñöôøng ñöa ñeán ñoaïn dieät cuûa saùu nhaäp, khi aáy Thaùnh ñeä töû coù chaùnh tri kieán... vaø thaønh töïu dieäu phaùp naøy.
Chö Hieàn, theá naøo laø saùu nhaäp, theá naøo laø taäp khôûi cuûa saùu nhaäp, theá naøo laø ñoaïn dieät cuûa saùu nhaäp, theá naøo laø con ñöôøng ñöa ñeán ñoaïn dieät cuûa saùu nhaäp? Chö Hieàn, coù saùu nhaäp naøy: nhaõn nhaäp, nhó nhaäp, tyû nhaäp, thieät nhaäp, thaân nhaäp, yù nhaäp. Töø taäp khôûi cuûa danh saéc coù taäp khôûi cuûa saùu nhaäp; töø ñoaïn dieät cuûa danh saéc coù ñoaïn dieät cuûa saùu nhaäp; vaø Thaùnh Ñaïo Taùm Ngaønh naøy laø con ñöôøng ñöa ñeán ñoaïn dieät cuûa saùu nhaäp, töùc laø: Chaùnh Tri kieán... Chaùnh Ñònh.
Chö Hieàn, chæ khi naøo vò Thaùnh ñeä töû tueä tri saùu nhaäp nhö vaäy, tueä tri taäp khôûi cuûa saùu nhaäp nhö vaäy, tueä tri ñoaïn dieät cuûa saùu nhaäp nhö vaäy, tueä tri con ñöôøng ñöa ñeán ñoaïn dieät cuûa saùu nhaäp nhö vaäy, khi aáy, vò aáy ñoaïn tröø taát caû tham tuøy mieân... vaø thaønh töïu dieäu haïnh phaùp naøy.
(Danh saéc)
-- Laønh thay, Hieàn giaû... (nhö treân)... Naøy Hieàn giaû, coù theå coù phaùp moân naøo khaùc...?
-- Chö Hieàn, coù theå coù. Chö Hieàn, khi naøo Thaùnh ñeä töû tueä tri danh saéc, tueä tri taäp khôûi cuûa danh saéc, tueä tri ñoaïn dieät cuûa danh saéc, tueä tri con ñöôøng ñöa ñeán ñoaïn dieät cuûa danh saéc, khi aáy Thaùnh ñeä töû coù chaùnh tri kieán... vaø thaønh töïu dieäu phaùp naøy.
Chö Hieàn, theá naøo laø danh saéc, theá naøo laø taäp khôûi cuûa danh saéc, theá naøo laø ñoaïn dieät cuûa danh saéc, theá naøo laø con ñöôøng ñöa ñeán ñoaïn dieät cuûa danh saéc? Thoï, töôûng, tö, xuùc, taùc yù, chö Hieàn, nhö vaäy goïi laø danh; boán ñaïi vaø saéc do boán ñaïi taïo thaønh, chö Hieàn, nhö vaäy goïi laø saéc; nhö vaäy ñaây laø danh vaø ñaây laø saéc, Chö Hieàn, nhö vaäy goïi laø danh saéc. Töø taäp khôûi cuûa thöùc, coù taäp khôûi cuûa danh saéc; töø ñoaïn dieät cuûa thöùc, coù ñoaïn dieät cuûa danh saéc; vaø Thaùnh Ñaïo Taùm Ngaønh naøy laø con ñöôøng ñöa ñeán ñoaïn dieät cuûa danh saéc, töùc laø: Chaùnh Tri kieán... Chaùnh Ñònh.
Chö Hieàn, khi naøo Thaùnh ñeä töû tueä tri danh saéc nhö vaäy, tueä tri taäp khôûi cuûa danh saéc nhö vaäy, tueä tri ñoaïn dieät cuûa danh saéc nhö vaäy, tueä tri con ñöôøng ñöa ñeán ñoaïn dieät cuûa danh saéc nhö vaäy, khi aáy, vò aáy, ñoaïn tröø taát caû tham tuøy mieân... vaø thaønh töïu dieäu phaùp naøy.
(Thöùc)
-- Laønh thay, Hieàn giaû... (nhö treân)... Naøy Hieàn giaû, coù theå coù phaùp moân naøo khaùc...?
-- Chö Hieàn, coù theå coù. Chö Hieàn, khi naøo Thaùnh ñeä töû tueä tri thöùc, tueä tri taäp khôûi cuûa thöùc, tueä tri ñoaïn dieät cuûa thöùc, tueä tri con ñöôøng ñöa ñeán ñoaïn dieät cuûa thöùc, khi aáy Thaùnh ñeä töû coù chaùnh tri kieán... vaø thaønh töïu dieäu phaùp naøy.
Chö Hieàn, theá naøo laø thöùc, theá naøo laø taäp khôûi cuûa thöùc, theá naøo laø ñoaïn dieät cuûa thöùc, theá naøo laø con ñöôøng ñöa ñeán ñoaïn dieät cuûa thöùc? Chö Hieàn, coù saùu loaïi thöùc naøy: nhaõn thöùc, nhó thöùc, tyû thöùc, thieät thöùc, thaân thöùc, yù thöùc. Töø taäp khôûi cuûa haønh, coù taäp khôûi cuûa thöùc; töø ñoaïn dieät cuûa haønh coù ñoaïn dieät cuûa thöùc; vaø Thaùnh Ñaïo Taùm Ngaønh naøy laø con ñöôøng ñöa ñeán ñoaïn dieät cuûa thöùc, töùc laø: Chaùnh Tri kieán... Chaùnh Ñònh.
Chö Hieàn, khi naøo Thaùnh ñeä töû tueä tri thöùc nhö vaäy, tueä tri taäp khôûi cuûa thöùc nhö vaäy, tueä tri ñoaïn dieät cuûa thöùc nhö vaäy, tueä tri con ñöôøng ñöa ñeán ñoaïn dieät cuûa thöùc nhö vaäy, khi aáy, vò aáy ñoaïn tröø taát caû tham tuøy mieân... vaø thaønh töïu dieäu phaùp naøy.
(Haønh)
-- Laønh thay, Hieàn giaû... (nhö treân)... Naøy Hieàn giaû, coù theå coù phaùp moân naøo khaùc...?
-- Chö Hieàn, coù theå coù. Chö Hieàn, khi naøo Thaùnh ñeä töû tueä tri haønh, tueä tri taäp khôûi cuûa haønh, tueä tri ñoaïn dieät cuûa haønh, tueä tri con ñöôøng ñöa ñeán ñoaïn dieät cuûa haønh, khi aáy Thaùnh ñeä töû coù chaùnh tri kieán... vaø thaønh töïu dieäu phaùp naøy.
Chö Hieàn, theá naøo laø haønh, theá naøo laø taäp khôûi cuûa haønh, theá naøo laø ñoaïn dieät cuûa haønh, theá naøo laø con ñöôøng ñöa ñeán ñoaïn dieät cuûa haønh? Chö Hieàn, coù ba loaïi haønh naøy: thaân haønh, ngöõ haønh, taâm haønh. Töø taäp khôûi cuûa voâ minh, coù taäp khôûi cuûa haønh; töø ñoaïn dieät cuûa voâ minh, coù ñoaïn dieät cuûa haønh; vaø Thaùnh Ñaïo Taùm Ngaønh naøy laø con ñöôøng ñöa ñeán ñoaïn dieät cuûa haønh, töùc laø: Chaùnh Tri kieán... Chaùnh Ñònh.
Chö Hieàn, khi naøo Thaùnh ñeä töû tueä tri haønh nhö vaäy, tueä tri taäp khôûi cuûa haønh nhö vaäy, tueä tri ñoaïn dieät cuûa haønh nhö vaäy, tueä tri con ñöôøng ñöa ñeán ñoaïn dieät cuûa haønh nhö vaäy, khi aáy, vò aáy ñoaïn tröø taát caû tham tuøy mieân... vaø thaønh töïu dieäu phaùp naøy.
(Voâ minh)
-- Laønh thay, Hieàn giaû... (nhö treân)... Naøy Hieàn giaû, coù theå coù phaùp moân naøo khaùc...?
-- Chö Hieàn, coù theå coù. Chö Hieàn, khi naøo Thaùnh ñeä töû tueä tri voâ minh, tueä tri taäp khôûi cuûa voâ minh, tueä tri ñoaïn dieät cuûa voâ minh, tueä tri con ñöôøng ñöa ñeán ñoaïn dieät cuûa voâ minh, khi aáy, Thaùnh ñeä töû coù chaùnh tri kieán... (nhö treân)... vaø thaønh töïu dieäu phaùp naøy.
Chö Hieàn, theá naøo laø voâ minh, theá naøo laø taäp khôûi cuûa voâ minh, theá naøo laø ñoaïn dieät cuûa voâ minh, theá naøo laø con ñöôøng ñöa ñeán ñoaïn dieät cuûa voâ minh? Söï khoâng tueä tri veà khoå, khoâng tueä tri veà khoå taäp, khoâng tueä tri veà khoå dieät, khoâng tueä tri veà con ñöôøng ñöa ñeán khoå dieät, Chö Hieàn, nhö vaäy goïi laø voâ minh. Töø taäp khôûi cuûa laäu hoaëc, coù taäp khôûi cuûa voâ minh; töø ñoaïn dieät cuûa laäu hoaëc, coù ñoaïn dieät cuûa voâ minh; vaø Thaùnh Ñaïo Taùm Ngaønh naøy laø con ñöôøng ñöa ñeán ñoaïn dieät cuûa voâ minh, töùc laø: Chaùnh Tri kieán... Chaùnh Ñònh.
Chö Hieàn, khi naøo Thaùnh ñeä töû tueä tri voâ minh nhö vaäy, tueä tri taäp khôûi cuûa voâ minh nhö vaäy, tueä tri ñoaïn dieät cuûa voâ minh nhö vaäy, tueä tri con ñöôøng ñöa ñeán ñoaïn dieät cuûa voâ minh nhö vaäy, khi aáy, vò aáy ñoaïn tröø taát caû tham tuøy mieân... vaø thaønh töïu dieäu phaùp naøy.
(Laäu hoaëc)
-- Laønh thay, Hieàn giaû!
Caùc vò Tyû-kheo aáy, sau khi hoan hyû, tín thoï lôøi noùi Toân giaû Sariputta, lieàn hoûi theâm Toân giaû Sariputta caâu hoûi nhö sau:
-- Naøy Hieàn giaû, coù theå coù phaùp moân naøo khaùc, nhôø phaùp moân naøy Thaùnh ñeä töû coù chaùnh tri kieán, coù tri kieán chaùnh tröïc, coù loøng tin phaùp tuyeät ñoái vaø thaønh töïu dieäu phaùp naøy?
-- Chö Hieàn, coù theå coù. Chö Hieàn, khi naøo Thaùnh ñeä töû tueä tri laäu hoaëc, tueä tri taäp khôûi cuûa laäu hoaëc, tueä tri ñoaïn dieät cuûa laäu hoaëc, tueä tri con ñöôøng ñöa ñeán ñoaïn dieät cuûa laäu hoaëc. Chö Hieàn, khi aáy Thaùnh ñeä töû coù chaùnh tri kieán, coù tri kieán chaùnh tröïc, coù loøng tin phaùp tuyeät ñoái vaø thaønh töïu dieäu phaùp naøy.
Chö Hieàn, theá naøo laø laäu hoaëc, theá naøo laø taäp khôûi cuûa laäu hoaëc, theá naøo laø ñoaïn dieät cuûa laäu hoaëc, theá naøo laø con ñöôøng ñöa ñeán ñoaïn dieät cuûa laäu hoaëc? Chö Hieàn, coù ba laäu hoaëc naøy: duïc laäu, höõu laäu, voâ minh laäu. Töø taäp khôûi cuûa voâ minh coù taäp khôûi cuûa laäu hoaëc; töø ñoaïn dieät cuûa voâ minh coù ñoaïn dieät cuûa laäu hoaëc vaø Thaùnh Ñaïo Taùm Ngaønh naøy laø con ñöôøng ñöa ñeán ñoaïn dieät cuûa laäu hoaëc, töùc laø: Chaùnh Tri kieán, Chaùnh Tö duy, Chaùnh Ngöõ, Chaùnh Nghieäp, Chaùnh Maïng, Chaùnh Tinh taán, Chaùnh Nieäm, Chaùnh Ñònh.
Chö Hieàn, khi naøo Thaùnh ñeä töû tueä tri laäu hoaëc nhö vaäy, tueä tri taäp khôûi cuûa laäu hoaëc nhö vaäy, tueä tri ñoaïn dieät cuûa laäu hoaëc nhö vaäy, tueä tri con ñöôøng ñöa ñeán ñoaïn dieät cuûa laäu hoaëc nhö vaäy, khi aáy, vò aáy ñoaïn tröø taát caû tham tuøy mieân, taåy saïch saân tuøy mieân, nhoå taän goác kieán maïn tuøy mieân "Toâi laø", ñoaïn tröø voâ minh, khieán minh khôûi leân, dieät taän khoå ñau ngay trong hieän taïi. Chö Hieàn, nhö vaäy Thaùnh ñeä töû coù chaùnh tri kieán, coù tri kieán chaùnh tröïc, coù loøng tin phaùp tuyeät ñoái vaø thaønh töïu dieäu phaùp naøy.
Toân giaû Sariputta thuyeát giaûng nhö vaäy. Caùc Tyû-kheo aáy hoan hyû, tín thoï lôøi giaûng cuûa Toân giaû Sariputta.
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 9
Sammaditthi Sutta
The Discourse on Right ViewTranslated from the Pali by Ñanamoli Thera
edited and revised by Bhikkhu BodhiFor free distribution only,
by arrangement with the Buddhist Publication Society
1. Thus have I heard. On one occasion the Blessed One was living at Savatthi in Jeta's Grove, Anathapindika's Park. There the Venerable Sariputta addressed the bhikkhus thus: "Friends, bhikkhus." -- "Friend," they replied. The Venerable Sariputta said this:
2. "'One of right view, one of right view' is said, friends. In what way is a noble disciple one of right view, whose view is straight, who has perfect confidence in the Dhamma, and has arrived at this true Dhamma?"
"Indeed, friend, we would come from far away to learn from the Venerable Sariputta the meaning of this statement. It would be good if the Venerable Sariputta would explain the meaning of this statement. Having heard it from him, the bhikkhus will remember it."
"Then, friends, listen and attend closely to what I shall say."
"Yes, friend," the bhikkhus replied. The Venerable Sariputta said this:
(The Wholesome and the Unwholesome)
3. "When, friends, a noble disciple understands the unwholesome, the root of the unwholesome, the wholesome, and the root of the wholesome, in that way he is one of right view, whose view is straight, who has perfect confidence in the Dhamma, and has arrived at this true Dhamma.4. "And what, friends, is the unwholesome, what is the root of the unwholesome, what is the wholesome, what is the root of the wholesome? Killing living beings is unwholesome; taking what is not given is unwholesome; misconduct in sensual pleasures is unwholesome; false speech is unwholesome; malicious speech is unwholesome; harsh speech is unwholesome; gossip is unwholesome; covetousness is unwholesome; ill will is unwholesome; wrong view is unwholesome. This is called the unwholesome.
5. "And what is the root of the unwholesome? Greed is a root of the unwholesome; hate is a root of the unwholesome; delusion is a root of the unwholesome. This is called the root of the unwholesome.
6. "And what is the wholesome? Abstention from killing living beings is wholesome; abstention from taking what is not given is wholesome; abstention from misconduct in sensual pleasures is wholesome; abstention from false speech is wholesome; abstention from malicious speech is wholesome; abstention from harsh speech is wholesome; abstention from gossip is wholesome; non-covetousness is wholesome; non-ill will is wholesome; right view is wholesome. This is called the wholesome.
7. "And what is the root of the wholesome? Non-greed is a root of the wholesome; non-hate is a root of the wholesome; non-delusion is a root of the wholesome. This is called the root of the wholesome.
8. "When a noble disciple has thus understood the unwholesome, the root of the unwholesome, the wholesome, and the root of the wholesome, he entirely abandons the underlying tendency to lust, he abolishes the underlying tendency to aversion, he extirpates the underlying tendency to the view and conceit 'I am,' and by abandoning ignorance and arousing true knowledge he here and now makes an end of suffering. In that way too a noble disciple is one of right view, whose view is straight, who has perfect confidence in the Dhamma and has arrived at this true Dhamma."
(Nutriment)
9. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view...and has arrived at this true Dhamma?" -- "There might be, friends.10. "When, friends, a noble disciple understands nutriment, the origin of nutriment, the cessation of nutriment, and the way leading to the cessation of nutriment, in that way he is one of right view...and has arrived at this true Dhamma.
11. "And what is nutriment, what is the origin of nutriment, what is the cessation of nutriment, what is the way leading to the cessation of nutriment? There are these four kinds of nutriment for the maintenance of beings that already have come to be and for the support of those seeking a new existence. What four? They are physical food as nutriment, gross or subtle; contact as the second; mental volition as the third; and consciousness as the fourth. With the arising of craving there is the arising of nutriment. With the cessation of craving there is the cessation of nutriment. The way leading to the cessation of nutriment is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness and right concentration.
12. "When a noble disciple has thus understood nutriment, the origin of nutriment, the cessation of nutriment, and the way leading to the cessation of nutriment, he entirely abandons the underlying tendency to greed, he abolishes the underlying tendency to aversion, he extirpates the underlying tendency to the view and conceit 'I am,' and by abandoning ignorance and arousing true knowledge he here and now makes an end of suffering. In that way too a noble disciple is one of right view, whose view is straight, who has perfect confidence in the Dhamma and has arrived at this true Dhamma."
(The Four Noble Truths)
13. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view...and has arrived at this true Dhamma?" -- "There might be, friends.14. "When, friends, a noble disciple understands suffering, the origin of suffering, the cessation of suffering, and the way leading to the cessation of suffering, in that way he is one of right view...and has arrived at this true Dhamma.
15. "And what is suffering, what is the origin of suffering, what is the cessation of suffering, what is the way leading to the cessation of suffering? Birth is suffering; aging is suffering; sickness is suffering; death is suffering; sorrow, lamentation, pain, grief and despair are suffering; not to obtain what one wants is suffering; in short, the five aggregates affected by clinging are suffering. This is called suffering.
16. "And what is the origin of suffering? It is craving, which brings renewal of being, is accompanied by delight and lust, and delights in this and that; that is, craving for sensual pleasures, craving for being and craving for non-being. This is called the origin of suffering.
17. "And what is the cessation of suffering? It is the remainderless fading away and ceasing, the giving up, relinquishing, letting go and rejecting of that same craving. This is called the cessation of suffering.
18. "And what is the way leading to the cessation of suffering? It is just this Noble Eightfold Path; that is, right view...right concentration. This is called the way leading to the cessation of suffering.
19. "When a noble disciple has thus understood suffering, the origin of suffering, the cessation of suffering, and the way leading to the cessation of suffering...he here and now makes an end of suffering. In that way too a noble disciple is one of right view...and has arrived at this true Dhamma."
(Aging and Death)
20. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view...and has arrived at this true Dhamma?" -- "There might be, friends.21. "When, friends, a noble disciple understands aging and death, the origin of aging and death, the cessation of aging and death, and the way leading to the cessation of aging and death, in that way he is one of right view...and has arrived at this true Dhamma.
22. "And what is aging and death, what is the origin of aging and death, what is the cessation of aging and death, what is the way leading to the cessation of aging and death? The aging of beings in the various orders of beings, their old age, brokenness of teeth, grayness of hair, wrinkling of skin, decline of life, weakness of faculties -- this is called aging. The passing of beings out of the various orders of beings, their passing away, dissolution, disappearance, dying, completion of time, dissolution of the aggregates, laying down of the body -- this is called death. So this aging and this death are what is called aging and death. With the arising of birth there is the arising of aging and death. With the cessation of birth there is the cessation of aging and death. The way leading to the cessation of aging and death is just this Noble Eightfold Path; that is, right view...right concentration.
23. "When a noble disciple has thus understood aging and death, the origin of aging and death, the cessation of aging and death, and the way leading to the cessation of aging and death...he here and now makes an end of suffering. In that way too a noble disciple is one of right view...and has arrived at this true Dhamma."
(Birth)
24. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view...and has arrived at this true Dhamma?" -- "There might be, friends.25. "When, friends, a noble disciple understands birth, the origin of birth, the cessation of birth, and the way leading to the cessation of birth, in that way he is one of right view...and has arrived at this true Dhamma.
26. "And what is birth, what is the origin of birth, what is the cessation of birth, what is the way leading to the cessation of birth? The birth of beings into the various orders of beings, their coming to birth, precipitation [in a womb], generation, manifestation of the aggregates, obtaining the bases for contact -- this is called birth. With the arising of being there is the arising of birth. With the cessation of being there is the cessation of birth. The way leading to the cessation of birth is just this Noble Eightfold Path; that is, right view...right concentration.
27. "When a noble disciple has thus understood birth, the origin of birth, the cessation of birth, and the way leading to the cessation of birth...he here and now makes an end of suffering. In that way too a noble disciple is one of right view...and has arrived at this true Dhamma."
(Being)
28. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view...and has arrived at this true Dhamma?" -- "There might be, friends.29. "When, friends, a noble disciple understands being, the origin of being, the cessation of being, and the way leading to the cessation of being, in that way he is one of right view...and has arrived at this true Dhamma.
30. "And what is being, what is the origin of being, what is the cessation of being, what is the way leading to the cessation of being? There are these three kinds of being: sense-sphere being, fine-material being and immaterial being. With the arising of clinging there is the arising of being. With the cessation of clinging there is the cessation of being. The way leading to the cessation of being is just this Noble Eightfold Path; that is, right view...right concentration.
31. "When a noble disciple has thus understood being, the origin of being, the cessation of being, and the way leading to the cessation of being...he here and now makes an end of suffering. In that way too a noble disciple is one of right view...and has arrived at this true Dhamma."
(Clinging)
32. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view...and has arrived at this true Dhamma?" -- "There might be, friends.33. "When, friends, a noble disciple understands clinging, the origin of clinging, the cessation of clinging, and the way leading to the cessation of clinging, in that way he is one of right view...and has arrived at this true Dhamma.
34. "And what is clinging, what is the origin of clinging, what is the cessation of clinging, what is the way leading to the cessation of clinging? There are these four kinds of clinging: clinging to sensual pleasures, clinging to views, clinging to rituals and observances, and clinging to a doctrine of self. With the arising of craving there is the arising of clinging. With the cessation of craving there is the cessation of clinging. The way leading to the cessation of clinging is just this Noble Eightfold Path; that is, right view...right concentration.
35. "When a noble disciple has thus understood clinging, the origin of clinging, the cessation of clinging, and the way leading to the cessation of clinging...he here and now makes an end of suffering. In that way too a noble disciple is one of right view...and has arrived at this true Dhamma."
(Craving)
36. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view...and has arrived at this true Dhamma?" -- "There might be, friends.37. "When, friends, a noble disciple understands craving, the origin of craving, the cessation of craving, and the way leading to the cessation of craving, in that way he is one of right view...and has arrived at this true Dhamma.
38. "And what is craving, what is the origin of craving, what is the cessation of craving, what is the way leading to the cessation of craving? There are these six classes of craving: craving for forms, craving for sounds, craving for odors, craving for flavors, craving for tangibles, craving for mind-objects. With the arising of feeling there is the arising of craving. With the cessation of feeling there is the cessation of craving. The way leading to the cessation of craving is just this Noble Eightfold Path; that is, right view...right concentration.
39. "When a noble disciple has thus understood craving, the origin of craving, the cessation of craving, and the way leading to the cessation of craving...he here and now makes an end of suffering. In that way too a noble disciple is one of right view...and has arrived at this true Dhamma."
(Feeling)
40. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view...and has arrived at this true Dhamma?" -- "There might be, friends.41. "When, friends, a noble disciple understands feeling, the origin of feeling, the cessation of feeling, and the way leading to the cessation of feeling, in that way he is one of right view...and has arrived at this true Dhamma.
42. "And what is feeling, what is the origin of feeling, what is the cessation of feeling, what is the way leading to the cessation of feeling? There are these six classes of feeling: feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact. With the arising of contact there is the arising of feeling. With the cessation of contact there is the cessation of feeling. The way leading to the cessation of feeling is just this Noble Eightfold Path; that is, right view...right concentration.
43. "When a noble disciple has thus understood feeling, the origin of feeling, the cessation of feeling, and the way leading to the cessation of feeling...he here and now makes an end of suffering. In that way too a noble disciple is one of right view...and has arrived at this true Dhamma."
(Contact)
44. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view...and has arrived at this true Dhamma?" -- "There might be, friends.45. "When, friends, a noble disciple understands contact, the origin of contact, the cessation of contact, and the way leading to the cessation of contact, in that way he is one of right view...and has arrived at this true Dhamma.
46. "And what is contact, what is the origin of contact, what is the cessation of contact, what is the way leading to the cessation of contact? There are these six classes of contact: eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact. With the arising of the sixfold base there is the arising of contact. With the cessation of the sixfold base there is the cessation of contact. The way leading to the cessation of contact is just this Noble Eightfold Path; that is, right view...right concentration.
47. "When a noble disciple has thus understood contact, the origin of contact, the cessation of contact, and the way leading to the cessation of contact...he here and now makes an end of suffering. In that way too a noble disciple is one of right view...and has arrived at this true Dhamma."
(The Sixfold Base)
48. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view...and has arrived at this true Dhamma?" -- "There might be, friends.49. "When, friends, a noble disciple understands the sixfold base, the origin of the sixfold base, the cessation of the sixfold base, and the way leading to the cessation of the sixfold base, he is one of right view...and has arrived at this true Dhamma.
50. "And what is the sixfold base, what is the origin of the sixfold base, what is the cessation of the sixfold base, what is the way leading to the cessation of the sixfold base? There are these six bases: the eye-base, the ear-base, the nose-base, the tongue-base, the body-base, the mind-base. With the arising of mentality-materiality there is the arising of the sixfold base. With the cessation of mentality-materiality there is the cessation of the sixfold base. The way leading to the cessation of the sixfold base is just this Noble Eightfold Path; that is, right view...right concentration.
51. "When a noble disciple has thus understood the sixfold base, the origin of the sixfold base, the cessation of the sixfold base, and the way leading to the cessation of the sixfold base...he here and now makes an end of suffering. In that way too a noble disciple is one of right view...and has arrived at this true Dhamma."
(Mentality-Materiality)
52. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view...and has arrived at this true Dhamma?" -- "There might be, friends.53. "When, friends, a noble disciple understands mentality-materiality, the origin of mentality-materiality, the cessation of mentality-materiality, and the way leading to the cessation of mentality-materiality, in that way he is one of right view...and has arrived at this true Dhamma.
54. "And what is mentality-materiality, what is the origin of mentality-materiality, what is the cessation of mentality-materiality, what is the way leading to the cessation of mentality-materiality? Feeling, perception, volition, contact and attention -- these are called mentality. The four great elements and the material form derived from the four great elements -- these are called materiality. So this mentality and this materiality are what is called mentality-materiality. With the arising of consciousness there is the arising of mentality-materiality. With the cessation of consciousness there is the cessation of mentality-materiality. The way leading to the cessation of mentality-materiality is just this Noble Eightfold Path; that is, right view...right concentration.
55. "When a noble disciple has thus understood mentality-materiality, the origin of mentality-materiality, the cessation of mentality-materiality, and the way leading to the cessation of mentality-materiality...he here and now makes an end of suffering. In that way too a noble disciple is one of right view...and has arrived at this true Dhamma."
(Consciousness)
56. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question:"But, friend, might there be another way in which a noble disciple is one of right view...and has arrived at this true Dhamma?" -- "There might be, friends.
57. "When, friends, a noble disciple understands consciousness, the origin of consciousness, the cessation of consciousness, and the way leading to the cessation of consciousness, in that way he is one of right view...and has arrived at this true Dhamma.
58. "And what is consciousness, what is the origin of consciousness, what is the cessation of consciousness, what is the way leading to the cessation of consciousness? There are these six classes of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. With the arising of formations there is the arising of consciousness. With the cessation of formations there is the cessation of consciousness. The way leading to the cessation of consciousness is just this Noble Eightfold Path; that is, right view...right concentration.
59. "When a noble disciple has thus understood consciousness, the origin of consciousness, the cessation of consciousness, and the way leading to the cessation of consciousness...he here and now makes an end of suffering. In that way too a noble disciple is one of right view...and has arrived at this true Dhamma."
(Formations)
60. Saying, "Good friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view...and has arrived at this true Dhamma?" -- "There might be, friends.61. "When, friends, a noble disciple understands formations, the origin of formations, the cessation of formations, and the way leading to the cessation of formations, in that way he is one of right view...and has arrived at this true Dhamma.
62. "And what are formations, what is the origin of formations, what is the cessation of formations, what is the way leading to the cessation of formations? There are these three kinds of formations: the bodily formation, the verbal formation, the mental formation. With the arising of ignorance there is the arising of formations. With the cessation of ignorance there is the cessation of formations. The way leading to the cessation of formations is just this Noble Eightfold Path; that is, right view...right concentration.
63. "When a noble disciple has thus understood formations, the origin of formations, the cessation of formations, and the way leading to the cessation of formations...he here and now makes an end of suffering. In that way too a noble disciple is one of right view...and has arrived at this true Dhamma."
(Ignorance)
64. Saying, "Good friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view...and has arrived at this true Dhamma?" -- "There might be, friends.65. "When, friends, a noble disciple understands ignorance, the origin of ignorance, the cessation of ignorance, and the way leading to the cessation of ignorance, in that way he is one of right view...and has arrived at this true Dhamma.
66. "And what is ignorance, what is the origin of ignorance, what is the cessation of ignorance, what is the way leading to the cessation of ignorance? Not knowing about suffering, not knowing about the origin of suffering, not knowing about the cessation of suffering, not knowing about the way leading to the cessation of suffering -- this is called ignorance. With the arising of the taints there is the arising of ignorance. With the cessation of the taints there is the cessation of ignorance. The way leading to the cessation of ignorance is just this Noble Eightfold Path; that is, right view...right concentration.
67. "When a noble disciple has thus understood ignorance, the origin of ignorance, the cessation of ignorance, and the way leading to the cessation of ignorance...he here and now makes an end of suffering. In that way too a noble disciple is one of right view...and has arrived at this true Dhamma."
(Taints)
68. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view, whose view is straight, who has perfect confidence in the Dhamma and has arrived at this true Dhamma?" -- "There might be, friends.69. "When, friends, a noble disciple understands the taints, the origin of the taints, the cessation of the taints, and the way leading to the cessation of the taints, in that way he is one of right view, whose view is straight, who has perfect confidence in the Dhamma and has arrived at this true Dhamma.
70. "And what are the taints, what is the origin of the taints, what is the cessation of the taints, what is the way leading to the cessation of the taints? There are three taints: the taint of sensual desire, the taint of being and the taint of ignorance. With the arising of ignorance there is the arising of the taints. With the cessation of ignorance there is the cessation of the taints. The way leading to the cessation of the taints is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness and right concentration.
71. "When a noble disciple has thus understood the taints, the origin of the taints, the cessation of the taints, and the way leading to the cessation of the taints, he entirely abandons the underlying tendency to lust, he abolishes the underlying tendency to aversion, he extirpates the underlying tendency to the view and conceit 'I am,' and by abandoning ignorance and arousing true knowledge he here and now makes an end of suffering. In that way too a noble disciple is one of right view, whose view is straight, who has perfect confidence in the Dhamma and has arrived at this true Dhamma."
That is what the Venerable Sariputta said. The bhikkhus were satisfied and delighted in the Venerable Sariputta's words.
Revised: 9 November 1998 ; http://world.std.com/~metta/canon/majjhima/mn9.html
Source = BuddhaSasana
[Muïc luïc kinh Trung Boä]