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Trung Boä Kinh
Majjhima Nikaya10. Kinh Nieäm xöù
(Satipatthaøna sutta)
Nhö vaày toâi nghe.
Moät thôøi Theá Toân ôû xöù Kuru (Caâu-laâu), Kammassadhamma (kieàm-ma saét ñaøm) laø ñoâ thò cuûa xöù Kuru. Roài Theá Toân goïi caùc Tyû-kheo:
-- Naøy caùc Tyû-kheo.Caùc Tyû-kheo vaâng ñaùp Theá Toân:
-- Baïch Theá Toân.Theá Toân thuyeát nhö sau:
-- Naøy caùc Tyû-kheo, ñaây laø con ñöôøng ñoäc nhaát ñöa ñeán thanh tònh cho chuùng sanh, vöôït khoûi saàu naõo, dieät tröø khoå öu, thaønh töïu chaùnh trí, chöùng ngoä Nieát-baøn. Ñoù laø Boán Nieäm xöù.Theá naøo laø boán? Naøy caùc Tyû-kheo, ôû ñaây Tyû-kheo soáng quaùn thaân treân thaân, nhieät taâm, tænh giaùc, chaùnh nieäm ñeå cheá ngöï tham öu ôû ñôøi; soáng quaùn thoï treân caùc thoï, nhieät taâm, tænh giaùc, chaùnh nieäm ñeå cheá ngöï tham öu ôû ñôøi; soáng quaùn taâm treân taâm, nhieät taâm, tænh giaùc, chaùnh nieäm ñeå cheá ngöï tham öu ôû ñôøi; soáng quaùn phaùp treân caùc phaùp, nhieät taâm, tænh giaùc, chaùnh nieäm ñeå cheá ngöï tham öu ôû ñôøi.
(Quaùn thaân)
Vaø naøy caùc Tyû-kheo, theá naøo laø Tyû-kheo soáng quaùn thaân treân thaân? Naøy caùc Tyû-kheo, ôû ñaây, Tyû-kheo ñi ñeán khu röøng, ñi ñeán goác caây, hay ñi ñeán ngoâi nhaø troáng, vaø ngoài kieát giaø, löng thaúng vaø an truù chaùnh nieäm tröôùc maët. Tænh giaùc, vò aáy thôû voâ; tænh giaùc, vò aáy thôû ra. Thôû voâ daøi, vò aáy tueä tri: "Toâi thôû voâ daøi"; hay thôû ra daøi, vò aáy tueä tri: "Toâi thôû ra daøi"; hay thôû voâ ngaén, vò aáy tueä tri: "Toâi thôû voâ ngaén"; hay thôû ra ngaén, vò aáy tueä tri: "Toâi thôû ra ngaén". "Caûm giaùc toaøn thaân, toâi seõ thôû voâ", vò aáy taäp; "Caûm giaùc toaøn thaân, toâi seõ thôû ra", vò aáy taäp; "An tònh toaøn thaân, toâi seõ thôû voâ", vò aáy taäp; "An tònh toaøn thaân, toâi seõ thôû ra", vò aáy taäp. Naøy caùc Tyû-kheo, nhö ngöôøi thôï quay hay hoïc troø ngöôøi thôï quay thieän xaûo khi quay daøi, tueä tri: "Toâi quay daøi" hay khi quay ngaén, tueä tri: "Toâi quay ngaén". Cuõng vaäy, naøy caùc Tyû-kheo, Tyû-kheo thôû voâ daøi, tueä tri: "Toâi thôû voâ daøi"; hay thôû ra daøi, tueä tri: "Toâi thôû ra daøi"; hay thôû voâ ngaén, tueä tri: "Toâi thôû voâ ngaén"; hay thôû ra ngaén, tueä tri: "Toâi thôû ra ngaén". "Caûm giaùc toaøn thaân, toâi seõ thôû voâ", vò aáy taäp; "Caûm giaùc toaøn thaân, toâi seõ thôû ra", vò aáy taäp; "An tònh toaøn thaân, toâi seõ thôû voâ", vò aáy taäp; "An tònh toaøn thaân, toâi seõ thôû ra", vò aáy taäp.
Nhö vaäy, vò aáy soáng quaùn thaân treân noäi thaân hay soáng quaùn thaân treân ngoaïi thaân; hay soáng quaùn thaân treân caû noäi thaân, ngoaïi thaân; hay vò aáy soáng quaùn taùnh sanh khôûi treân thaân; hay soáng quaùn taùnh dieät taän treân thaân; hay soáng quaùn taùnh sanh dieät treân thaân. "Coù thaân ñaây", vò aáy an truù chaùnh nieäm nhö vaäy, vôùi hy voïng höôùng ñeán chaùnh trí, chaùnh nieäm. Vaø vò aáy khoâng nöông töïa, khoâng chaáp tröôùc vaät gì treân ñôøi. Naøy caùc Tyû-kheo, nhö vaäy laø Tyû-kheo soáng quaùn thaân treân thaân.
Laïi nöõa, naøy caùc Tyû-kheo, Tyû-kheo ñi, tueä tri: "Toâi ñi", hay ñöùng, tueä tri: "Toâi ñöùng", hay ngoài, tueä tri: "Toâi ngoài", hay naèm, tueä tri: "Toâi naèm". Thaân theå ñöôïc söû duïng nhö theá naøo, vò aáy tueä tri thaân nhö theá aáy.
Vò aáy soáng quaùn thaân treân noäi thaân; hay vò aáy soáng quaùn thaân treân ngoaïi thaân; hay vò aáy soáng quaùn thaân treân noäi thaân, ngoaïi thaân; hay vò aáy soáng quaùn taùnh sanh khôûi treân thaân; hay vò aáy soáng quaùn taùnh dieät taän treân thaân; hay vò aáy soáng quaùn taùnh sanh dieät treân thaân. "Coù thaân ñaây", vò aáy an truù chaùnh nieäm nhö vaäy, vôùi hy voïng höôùng ñeán chaùnh trí, chaùnh nieäm. Vaø vò aáy soáng khoâng nöông töïa, khoâng chaáp tröôùc moät vaät gì treân ñôøi. Naøy caùc Tyû-kheo, nhö vaäy laø Tyû-kheo soáng quaùn thaân treân thaân.
Laïi nöõa, naøy caùc Tyû-kheo, Tyû-kheo, khi böôùc tôùi böôùc lui, bieát roõ vieäc mình ñang laøm; khi ngoù tôùi ngoù lui, bieát roõ vieäc mình ñang laøm; khi co tay, khi duoãi tay, bieát roõ vieäc mình ñang laøm; khi mang aùo Sanghati (Taêng giaø leâ), mang baùt, mang y, bieát roõ vieäc mình ñang laøm; khi aên, uoáng, nhai, neám, bieát roõ vieäc mình ñang laøm; khi ñaïi tieän, tieåu tieän, bieát roõ vieäc mình ñang laøm; khi ñi, ñöùng, ngoài, nguû, thöùc, noùi, im laëng, bieát roõ vieäc mình ñang laøm.
Nhö vaäy, vò aáy soáng quaùn thaân treân noäi thaân; hay soáng quaùn thaân treân ngoaïi thaân; hay soáng quaùn thaân treân caû noäi thaân, ngoaïi thaân. Hay vò aáy soáng quaùn taùnh sanh khôûi treân thaân; hay soáng quaùn taùnh dieät taän treân thaân; hay soáng quaùn taùnh sanh dieät treân thaân. "Coù thaân ñaây", vò aáy an truù chaùnh nieäm nhö vaäy, vôùi hy voïng höôùng ñeán chaùnh trí, chaùnh nieäm. Vaø vò aáy soáng khoâng nöông töïa, khoâng chaáp tröôùc moät vaät gì treân ñôøi. Naøy caùc Tyû-kheo, nhö vaäy laø Tyû-kheo soáng quaùn thaân treân thaân.
Laïi nöõa, naøy caùc Tyû-kheo, Tyû-kheo quaùn saùt thaân naøy, döôùi töø baøn chaân trôû leân, treân cho ñeán ñaûnh toùc, bao boïc bôûi da vaø chöùa ñaày nhöõng vaät baát tònh sai bieät. Trong thaân naøy: "Ñaây laø toùc, loâng, moùng, raêng, da, thòt, gaân, xöông, thaän, tuûy, tim, gan, hoaønh caùch moâ, laù laùch, phoåi, ruoät, maøng ruoät, buïng, phaân, maät, ñaøm (nieâm dòch), muû, maùu, moà hoâi, môõ, nöôùc maét, môõ da, nöôùc mieáng, nöôùc muû, nöôùc ôû khôùp xöông, nöôùc tieåu". Naøy caùc Tyû-kheo, cuõng nhö moät bao ñoà, hai ñaàu troáng ñöïng ñaày caùc loaïi hoät nhö gaïo, luùa, ñaäu xanh, ñaäu lôùn, meø, gaïo ñaõ xay roài. Moät ngöôøi coù maét, ñoå caùc hoät aáy ra vaø quaùn saùt: "Ñaây laø hoät gaïo, ñaây laø hoät luùa, ñaây laø ñaäu xanh, ñaây laø ñaäu lôùn, ñaây laø meø, ñaây laø hoät luùa ñaõ xay roài". Cuõng vaäy, naøy caùc Tyû-kheo, moät Tyû-kheo quaùn saùt thaân naøy döôùi töø baøn chaân trôû leân, treân cho ñeán ñaûnh toùc, bao boïc bôûi da vaø chöùa ñaày nhöõng vaät baát tònh sai bieät. Trong thaân naøy: "Ñaây laø toùc, loâng, moùng, raêng, da, thòt, gaân, xöông, tuûy, thaän, tim, gan, hoaønh caùch moâ, laù laùch, phoåi, ruoät, maøng ruoät, buïng, phaân, maät, ñaøm, muû, maùu, moà hoâi, môõ, nöôùc maét, môõ da, nöôùc mieáng, nöôùc muû, nöôùc ôû khôùp xöông, nöôùc tieåu".
Nhö vaäy, vò aáy soáng quaùn thaân treân noäi thaân; hay soáng quaùn thaân treân ngoaïi thaân, hay soáng quaùn thaân treân noäi thaân, ngoaïi thaân. Hay vò aáy soáng quaùn taùnh sanh khôûi treân thaân; hay soáng quaùn taùnh dieät taän treân thaân; hay soáng quaùn taùnh sanh dieät treân thaân. "Coù thaân ñaây", vò aáy an truù chaùnh nieäm nhö vaäy, vôùi hy voïng höôùng ñeán chaùnh trí, chaùnh nieäm. Vaø vò aáy soáng khoâng nöông töïa, khoâng chaáp tröôùc moät vaät gì treân ñôøi. Naøy caùc Tyû-kheo, nhö vaäy laø Tyû-kheo soáng quaùn thaân treân thaân.
Laïi nöõa, naøy caùc Tyû-kheo, Tyû-kheo quaùn saùt thaân naøy veà caùc vò trí caùc giôùi vaø söï saép ñaët caùc giôùi: "Trong thaân naøy coù ñòa ñaïi, thuûy ñaïi, hoûa ñaïi vaø phong ñaïi". Naøy caùc Tyû-kheo, nhö moät ngöôøi ñoà teå thieän xaûo, hay ñeä töû cuûa moät ngöôøi ñoå teå gieát moät con boø, ngoài caét chia töøng thaân phaàn taïi ngaõ tö ñöôøng. Cuõng vaäy, naøy caùc Tyû-kheo, Tyû-kheo quaùn saùt thaân naøy veà vò trí caùc giôùi vaø veà söï saép ñaët caùc giôùi: "Trong thaân naøy coù ñòa ñaïi, thuûy ñaïi, hoûa ñaïi vaø phong ñaïi".
Nhö vaäy, vò aáy soáng quaùn thaân treân noäi thaân; hay soáng quaùn thaân treân ngoaïi thaân; hay soáng quaùn thaân treân noäi thaân, ngoaïi thaân. Hay vò aáy soáng quaùn taùnh sanh khôûi treân thaân; hay soáng quaùn taùnh dieät taän treân thaân; hay soáng quaùn taùnh sanh dieät treân thaân. "Coù thaân ñaây", vò aáy an truù chaùnh nieäm nhö vaäy, vôùi hy voïng höôùng ñeán chaùnh trí, chaùnh nieäm. Vaø vò aáy soáng khoâng nöông töïa, khoâng chaáp tröôùc moät vaät gì treân ñôøi. Naøy caùc Tyû-kheo, nhö vaäy laø Tyû-kheo soáng quaùn thaân treân thaân.
Laïi nöõa, naøy caùc Tyû-kheo, Tyû-kheo nhö thaáy moät thi theå bò quaêng boû trong nghóa ñòa moät ngaøy, hai ngaøy, ba ngaøy, thi theå aáy tröông phoàng leân, xanh ñen laïi, naùt thoái ra. Tyû-kheo quaùn thaân aáy nhö sau: "Thaân naøy taùnh chaát laø nhö vaäy, baûn taùnh laø nhö vaäy, khoâng vöôït khoûi taùnh chaát aáy".
Nhö vaäy vò aáy soáng quaùn thaân treân noäi thaân; hay soáng quaùn thaân treân ngoaïi thaân; hay soáng quaùn thaân treân noäi thaân, ngoaïi thaân. Hay vò aáy soáng quaùn taùnh sanh khôûi treân thaân; hay soáng quaùn taùnh dieät taän treân thaân; hay soáng quaùn taùnh sanh dieät treân thaân. "Coù thaân ñaây", vò aáy an truù chaùnh nieäm nhö vaäy, vôùi hy voïng höôùng ñeán chaùnh trí, chaùnh nieäm. Vaø vò aáy soáng khoâng nöông töïa, khoâng chaáp tröôùc moät vaät gì treân ñôøi. Naøy caùc Tyû-kheo, nhö vaäy laø Tyû-kheo soáng quaùn thaân treân thaân.
Laïi nöõa, naøy caùc Tyû-kheo, Tyû-kheo nhö thaáy moät thi theå bò quaêng boû trong nghóa ñòa, bò caùc loaøi quaï aên, hay bò caùc loaøi dieàu haâu aên, hay bò caùc chim keân aên, hay bò caùc loaøi choù aên, hay bò caùc loaøi giaû can aên, hay bò caùc loaøi coân truøng aên. Tyû-kheo quaùn thaân aáy nhö sau: "Thaân naøy taùnh chaát laø nhö vaäy, baûn chaát laø nhö vaäy, khoâng vöôït khoûi taùnh chaát aáy".
Nhö vaäy vò aáy soáng quaùn thaân treân noäi thaân; hay soáng quaùn thaân treân ngoaïi thaân; hay soáng quaùn thaân treân noäi thaân, ngoaïi thaân. Hay vò aáy soáng quaùn taùnh sanh khôûi treân thaân; hay soáng quaùn taùnh dieät taän treân thaân; hay soáng quaùn taùnh sanh dieät treân thaân. "Coù thaân ñaây", vò aáy an truù chaùnh nieäm nhö vaäy, vôùi hy voïng höôùng ñeán chaùnh trí, chaùnh nieäm. Vaø vò aáy soáng khoâng nöông töïa, khoâng chaáp tröôùc moät vaät gì treân ñôøi. Naøy caùc Tyû-kheo, nhö vaäy laø Tyû-kheo soáng quaùn thaân treân thaân.
Naøy caùc Tyû-kheo, laïi nöõa, Tyû-kheo nhö thaáy moät thi theå bò quaêng boû trong nghóa ñòa, vôùi caùc boä xöông coøn lieân keát vôùi nhau, coøn dính thòt vaø maùu, coøn ñöôïc caùc ñöôøng gaân coät laïi... vôùi caùc boä xöông coøn lieân keát vôùi nhau, khoâng coøn dính thòt nhöng coøn dính maùu, coøn ñöôïc caùc ñöôøng gaân coät laïi... vôùi caùc boä xöông khoâng coøn dính thòt, dính maùu, coøn ñöôïc caùc ñöôøng gaân coät laïi, chæ coøn coù xöông khoâng dính laïi vôùi nhau, raûi raùc choã naøy choã kia. ÔÛ ñaây laø xöông tay, ôû ñaây laø xöông chaân, ôû ñaây laø xöông oáng, ôû ñaây laø xöông baép veá, ôû ñaây laø xöông moâng, ôû ñaây laø xöông soáng, ôû ñaây laø xöông ñaàu. Tyû-kheo quaùn thaân aáy nhö sau: "Thaân naøy taùnh chaát laø nhö vaäy, baûn taùnh laø nhö vaäy, khoâng vöôït khoûi taùnh chaát aáy".
Nhö vaäy, vò aáy soáng quaùn thaân treân noäi thaân; hay soáng quaùn thaân treân ngoaïi thaân; hay soáng quaùn thaân treân noäi thaân, ngoaïi thaân. Hay vò aáy soáng quaùn taùnh sanh khôûi treân thaân; hay vò aáy soáng quaùn taùnh dieät taän treân thaân; hay vò aáy soáng quaùn taùnh sanh dieät treân thaân. "Coù thaân ñaây", vò aáy soáng an truù chaùnh nieäm nhö vaäy, vôùi hy voïng höôùng ñeán chaùnh trí, chaùnh nieäm. Vaø vò aáy soáng khoâng nöông töïa, khoâng chaáp tröôùc moät vaät gì ôû treân ñôøi. Naøy caùc Tyû-kheo, nhö vaäy laø Tyû-kheo soáng quaùn thaân treân thaân.
Laïi nöõa naøy caùc Tyû-kheo, Tyû-kheo nhö thaáy moät thi theå bò quaêng boû trong nghóa ñòa, chæ coøn toaøn xöông traéng maøu voû oác... chæ coøn moät ñoáng xöông laâu hôn ba naêm... chæ coøn laø xöông thoái trôû thaønh boät. Tyû-kheo quaùn thaân aáy nhö sau: "Thaân naøy taùnh chaát laø nhö vaäy, baûn taùnh laø nhö vaäy, khoâng vöôït khoûi taùnh chaát aáy".
Nhö vaäy vò aáy soáng quaùn thaân treân noäi thaân; hay soáng quaùn thaân treân ngoaïi thaân; hay soáng quaùn thaân treân noäi thaân, ngoaïi thaân. Hay vò aáy soáng quaùn taùnh sanh khôûi treân thaân; hay soáng quaùn taùnh dieät taän treân thaân; hay soáng quaùn taùnh sanh dieät treân thaân. "Coù thaân ñaây", vò aáy soáng an truù chaùnh nieäm nhö vaäy, vôùi hy voïng höôùng ñeán chaùnh trí, chaùnh nieäm. Vaø vò aáy soáng khoâng nöông töïa, khoâng chaáp tröôùc moät vaät gì treân ñôøi. Naøy caùc Tyû-kheo, nhö vaäy laø Tyû-kheo soáng quaùn thaân treân thaân.
(Quaùn thoï)
Naøy caùc Tyû-kheo, nhö theá naøo laø Tyû-kheo soáng quaùn thoï treân caùc thoï? Naøy caùc Tyû-kheo, ôû ñaây Tyû-kheo khi caûm giaùc laïc thoï, tueä tri: "Toâi caûm giaùc laïc thoï"; khi caûm giaùc khoå thoï, tueä tri: "Toâi caûm giaùc khoå thoï"; khi caûm giaùc baát khoå baát laïc thoï, tueä tri: "Toâi caûm giaùc baát khoå baát laïc thoï". Hay khi caûm giaùc laïc thoï thuoäc vaät chaát, tueä tri: "Toâi caûm giaùc laïc thoï thuoäc vaät chaát"; hay khi caûm giaùc laïc thoï khoâng thuoäc vaät chaát, tueä tri: "Toâi caûm giaùc laïc thoï khoâng thuoäc vaät chaát". Hay khi caûm giaùc khoå thoï thuoäc vaät chaát, tueä tri: "Toâi caûm giaùc khoå thoï thuoäc vaät chaát"; hay khi caûm giaùc khoå thoï khoâng thuoäc vaät chaát, tueä tri: "Toâi caûm giaùc khoå thoï khoâng thuoäc vaät chaát". Hay khi caûm giaùc baát khoå baát laïc thoï thuoäc vaät chaát, tueä tri: "Toâi caûm giaùc baát khoå baát laïc thoï thuoäc vaät chaát"; hay khi caûm giaùc baát khoå baát laïc thoï khoâng thuoäc vaät chaát, tueä tri: "Toâi caûm giaùc baát khoå baát laïc thoï khoâng thuoäc vaät chaát".
Nhö vaäy, vò aáy soáng quaùn thoï treân caùc noäi thoï; hay soáng quaùn thoï treân caùc ngoaïi thoï; hay soáng quaùn thoï treân caùc noäi thoï, ngoaïi thoï. Hay vò aáy soáng quaùn taùnh sanh khôûi treân caùc thoï, hay soáng quaùn taùnh dieät taän treân caùc thoï; hay soáng quaùn taùnh sanh dieät treân caùc thoï. "Coù thoï ñaây", vò aáy soáng an truù chaùnh nieäm nhö vaäy, vôùi hy voïng höôùng ñeán chaùnh trí, chaùnh nieäm. Vaø vò aáy soáng khoâng nöông töïa, khoâng chaáp tröôùc moät vaät gì treân ñôøi. Naøy caùc Tyû-kheo, nhö vaäy Tyû-kheo soáng quaùn thoï treân caùc thoï.
(Quaùn taâm)
Naøy caùc Tyû-kheo, nhö theá naøo laø Tyû-kheo soáng quaùn taâm treân taâm? Naøy caùc Tyû-kheo, ôû ñaây, Tyû-kheo, vôùi taâm coù tham, tueä tri: "Taâm coù tham"; hay vôùi taâm khoâng tham, tueä tri: "Taâm khoâng tham". Hay vôùi taâm coù saân, tueä tri: "Taâm coù saân"; hay vôùi taâm khoâng saân, tueä tri: "Taâm khoâng saân". Hay vôùi taâm coù si, tueä tri: "Taâm coù si"; hay vôùi taâm khoâng si, tueä tri: "Taâm khoâng si". Hay vôùi taâm thaâu nhieáp, tueä tri: "Taâm ñöôïc thaâu nhieáp". Hay vôùi taâm taùn loaïn, tueä tri: "Taâm bò taùn loaïn". Hay vôùi taâm quaûng ñaïi, tueä tri: "Taâm ñöôïc quaûng ñaïi"; hay vôùi taâm khoâng quaûng ñaïi, tueä tri: "Taâm khoâng ñöôïc quaûng ñaïi". Hay vôùi taâm höõu haïn, tueä tri: "Taâm höõu haïn". Hay vôùi taâm voâ thöôïng, tueä tri: "Taâm voâ thöôïng". Hay vôùi taâm coù ñònh, tueä tri: "Taâm coù ñònh"; hay vôùi taâm khoâng ñònh, tueä tri: "Taâm khoâng ñònh". Hay vôùi taâm giaûi thoaùt, tueä tri: "Taâm coù giaûi thoaùt"; hay vôùi taâm khoâng giaûi thoaùt, tueä tri: "Taâm khoâng giaûi thoaùt".
Nhö vaäy vò aáy soáng quaùn taâm treân noäi taâm; hay soáng quaùn taâm treân ngoaïi taâm; hay soáng quaùn taâm treân noäi taâm, ngoaïi taâm. Hay soáng quaùn taùnh sanh khôûi treân taâm; hay soáng quaùn taùnh dieät taän treân taâm; hay soáng quaùn taùnh sanh dieät treân taâm. "Coù taâm ñaây", vò aáy soáng an truù chaùnh nieäm nhö vaäy, vôùi hy voïng höôùng ñeán chaùnh trí, chaùnh nieäm. Vaø vò aáy soáng khoâng nöông töïa, khoâng chaáp tröôùc moät vaät gì treân ñôøi. Naøy caùc Tyû-kheo, nhö vaäy laø Tyû-kheo soáng quaùn taâm treân taâm.
(Quaùn phaùp)
Naøy caùc Tyû-kheo, theá naøo laø Tyû-kheo soáng quaùn phaùp treân caùc phaùp? Naøy caùc Tyû-kheo, ôû ñaây, Tyû-kheo soáng quaùn phaùp treân caùc phaùp ñoái vôùi naêm trieàn caùi. Vaø naøy caùc Tyû-kheo, theá naøo laø Tyû-kheo soáng quaùn phaùp treân caùc phaùp ñoái vôùi naêm trieàn caùi? Naøy caùc Tyû-kheo, ôû ñaây, Tyû-kheo noäi taâm coù aùi duïc, tueä tri: "Noäi taâm toâi coù aùi duïc"; hay noäi taâm khoâng coù aùi duïc, tueä tri: "Noäi taâm toâi khoâng coù aùi duïc". Vaø vôùi aùi duïc chöa sanh nay sanh khôûi, vò aáy tueä tri nhö vaäy; vaø vôùi aùi duïc ñaõ sanh nay ñöôïc ñoaïn dieät, vò aáy tueä tri nhö vaäy; vaø vôùi aùi duïc ñaõ ñöôïc ñoaïn dieät, töông lai khoâng sanh khôûi nöõa, vò aáy tueä tri nhö vaäy.
Hay noäi taâm coù saân haän, tueä tri: "Noäi taâm toâi coù saân haän"; hay noäi taâm khoâng coù saân haän, tueä tri: "Noäi taâm toâi khoâng coù saân haän". Vaø vôùi saân haän chöa sanh nay sanh khôûi, vò aáy tueä tri nhö vaäy; vaø vôùi saân haän ñaõ sanh, nay ñöôïc ñoaïn dieät, vò aáy tueä tri nhö vaäy; vaø vôùi saân haän ñaõ ñöôïc ñoaïn dieät, töông lai khoâng sanh khôûi nöõa, vò aáy tueä tri nhö vaäy. Hay noäi taâm coù hoân traàm thuïy mieân, tueä tri: "Noäi taâm toâi coù hoân traàm thuïy mieân"; hay noäi taâm khoâng coù hoân traàm thuïy mieân, tueä tri: "Noäi taâm toâi khoâng coù hoân traàm thuïy mieân". Vaø vôùi hoân traàm thuïy mieân chöa sanh nay sanh khôûi, vò aáy tueä tri nhö vaäy; vaø vôùi hoân traàm thuïy mieân ñaõ sanh nay ñöôïc ñoaïn dieät, vò aáy tueä tri nhö vaäy; vaø vôùi hoân traàm thuïy mieân ñaõ ñöôïc ñoaïn dieät, töông lai khoâng sanh khôûi nöõa, vò aáy tueä tri nhö vaäy. Hay noäi taâm coù traïo hoái, tueä tri: "Noäi taâm toâi coù traïo hoái"; hay noäi taâm khoâng coù traïo hoái, tueä tri: "Noäi taâm toâi khoâng coù traïo hoái". Vaø vôùi traïo hoái chöa sanh nay sanh khôûi, vò aáy tueä tri nhö vaäy; vaø vôùi traïo hoái ñaõ sanh nay ñöôïc ñoaïn dieät, vò aáy tueä tri nhö vaäy; vaø vôùi traïo hoái ñaõ ñöôïc ñoaïn dieät, töông lai khoâng sanh khôûi nöõa, vò aáy tueä tri nhö vaäy. Hay noäi taâm coù nghi, tueä tri: "Noäi taâm toâi coù nghi"; hay noäi taâm khoâng coù nghi, tueä tri: "Noäi taâm toâi khoâng coù nghi". Vaø vôùi nghi chöa sanh nay sanh khôûi, vò aáy tueä tri nhö vaäy; vaø vôùi nghi ñaõ sanh nay ñöôïc ñoaïn dieät, vò aáy tueä tri nhö vaäy; vaø vôùi nghi ñaõ ñöôïc ñoaïn dieät, töông lai khoâng sanh khôûi nöõa, vò aáy tueä tri nhö vaäy.
Nhö vaäy vò aáy soáng quaùn phaùp treân caùc noäi phaùp; hay soáng quaùn phaùp treân caùc ngoaïi phaùp; hay soáng quaùn phaùp treân caùc noäi phaùp, ngoaïi phaùp. Hay vò aáy soáng quaùn taùnh sanh khôûi treân caùc phaùp; hay soáng quaùn taùnh dieät taän treân caùc phaùp; hay soáng quaùn taùnh sanh dieät treân caùc phaùp. "Coù nhöõng phaùp ôû ñaây", vò aáy soáng an truù chaùnh nieäm nhö vaäy, vôùi hy voïng höôùng ñeán chaùnh trí, chaùnh nieäm. Vaø vò aáy soáng khoâng nöông töïa, khoâng chaáp tröôùc moät vaät gì treân ñôøi. Naøy caùc Tyû-kheo, nhö vaäy laø Tyû-kheo soáng quaùn phaùp treân caùc phaùp ñoái vôùi naêm trieàn caùi.
Laïi nöõa, naøy caùc Tyû-kheo, Tyû-kheo soáng quaùn phaùp treân caùc phaùp ñoái vôùi naêm thuû uaån. Naøy caùc Tyû-kheo, theá naøo laø Tyû-kheo soáng quaùn phaùp treân caùc phaùp ñoái vôùi naêm thuû uaån? Naøy caùc Tyû-kheo, Tyû-kheo suy tö: "Ñaây laø saéc, ñaây laø saéc taäp, ñaây laø saéc dieät. Ñaây laø thoï, ñaây laø thoï taäp, ñaây laø thoï dieät. Ñaây laø töôûng, ñaây laø töôûng taäp; ñaây laø töôûng dieät. Ñaây laø haønh, ñaây laø haønh taäp, ñaây laø haønh dieät. Ñaây laø thöùc, ñaây laø thöùc taäp, ñaây laø thöùc dieät". Nhö vaäy, vò aáy soáng quaùn phaùp treân caùc noäi phaùp; hay soáng quaùn phaùp treân caùc ngoaïi phaùp; hay soáng quaùn phaùp treân caùc noäi phaùp, ngoaïi phaùp. Hay vò aáy soáng quaùn taùnh sanh khôûi treân caùc phaùp; hay soáng quaùn taùnh dieät taän treân caùc phaùp; hay soáng quaùn taùnh sanh dieät treân caùc phaùp. "Coù nhöõng phaùp ôû ñaây", vò aáy soáng an truù chaùnh nieäm nhö vaäy, vôùi hy voïng höôùng ñeán chaùnh trí, chaùnh nieäm. Vaø vò aáy soáng khoâng nöông töïa, khoâng chaáp tröôùc moät vaät gì treân ñôøi. Naøy caùc Tyû-kheo, nhö vaäy laø Tyû-kheo soáng quaùn phaùp treân caùc phaùp ñoái vôùi naêm thuû uaån.
Laïi nöõa, naøy caùc Tyû-kheo, Tyû-kheo soáng quaùn phaùp treân caùc phaùp ñoái vôùi saùu noäi ngoaïi xöù. Naøy caùc Tyû-kheo, theá naøo laø Tyû-kheo soáng quaùn phaùp treân caùc phaùp ñoái vôùi saùu noäi ngoaïi xöù? Naøy caùc Tyû-kheo, ôû ñaây Tyû-kheo tueä tri con maét vaø tueä tri caùc saéc, do duyeân hai phaùp naøy, kieát söû sanh khôûi, vò aáy tueä tri nhö vaäy; vaø vôùi kieát söû chöa sanh nay sanh khôûi, vò aáy tueä tri nhö vaäy; vaø vôùi kieát söû ñaõ sanh nay ñöôïc ñoaïn dieät, vò aáy tueä tri nhö vaäy; vaø vôùi kieát söû ñaõ ñöôïc ñoaïn dieät, töông lai khoâng sanh khôûi nöõa, vò aáy tueä tri nhö vaäy.
Tyû-kheo tueä tri tai vaø tueä tri caùc tieáng... tueä tri muõi vaø tueä tri caùc höông... tueä tri löôõi... vaø tueä tri caùc vò... tueä tri thaân vaø tueä tri caùc xuùc, tueä tri yù vaø tueä tri caùc phaùp; do duyeân hai phaùp naøy, kieát söû sanh khôûi, vò aáy tueä tri nhö vaäy; vaø vôùi kieát söû chöa sanh nay sanh khôûi, vò aáy tueä tri nhö vaäy; vaø vôùi kieát söû ñaõ sanh nay ñöôïc ñoaïn dieät, vò aáy tueä tri nhö vaäy; vaø vôùi kieát söû ñaõ ñöôïc ñoaïn dieät, töông lai khoâng sanh khôûi nöõa, vò aáy tueä tri nhö vaäy.
Nhö vaäy vò aáy soáng quaùn phaùp treân caùc noäi phaùp; hay soáng quaùn phaùp treân caùc ngoaïi phaùp; hay soáng quaùn phaùp treân caùc noäi phaùp, ngoaïi phaùp. Hay vò aáy soáng quaùn taùnh sanh khôûi treân caùc phaùp; hay soáng quaùn taùnh dieät taän treân caùc phaùp; hay soáng quaùn taùnh sanh dieät treân caùc phaùp. "Coù nhöõng phaùp ôû ñaây", vò aáy soáng an truù chaùnh nieäm nhö vaäy, vôùi hy voïng höôùng ñeán chaùnh trí, chaùnh nieäm. Vaø vò aáy soáng khoâng nöông töïa, khoâng chaáp tröôùc moät vaät gì treân ñôøi. Naøy caùc Tyû-kheo, nhö vaäy laø Tyû-kheo soáng quaùn phaùp treân caùc phaùp ñoái vôùi saùu noäi ngoaïi xöù.
Laïi nöõa, naøy caùc Tyû-kheo, Tyû-kheo soáng quaùn phaùp treân caùc phaùp ñoái vôùi Baûy Giaùc chi. Naøy caùc Tyû-kheo, theá naøo laø Tyû-kheo soáng quaùn phaùp treân caùc phaùp ñoái vôùi Baûy Giaùc chi? Naøy caùc Tyû-kheo, ôû ñaây Tyû-kheo noäi taâm coù nieäm giaùc chi, tueä tri: "Noäi taâm toâi coù nieäm giaùc chi"; hay noäi taâm khoâng coù nieäm giaùc chi, tueä tri: "Noäi taâm toâi khoâng coù yù nieäm giaùc chi". Vaø vôùi nieäm giaùc chi chöa sanh nay sanh khôûi, vò aáy tueä tri nhö vaäy, vaø vôùi nieäm giaùc chi ñaõ sanh, nay ñöôïc tu taäp vieân thaønh, vò aáy tueä tri nhö vaäy.
Hay Tyû-kheo noäi taâm coù traïch phaùp giaùc chi... (nhö treân)... hay noäi taâm coù tinh taán giaùc chi... (nhö treân)... hay noäi taâm coù hyû giaùc chi... (nhö treân)... hay noäi taâm coù khinh an giaùc chi... (nhö treân)... hay noäi taâm coù ñònh giaùc chi... (nhö treân)... hay noäi taâm coù xaû giaùc chi, tueä tri: "Noäi taâm toâi coù xaû giaùc chi"; hay noäi taâm khoâng coù xaû giaùc chi, tueä tri: "Noäi taâm toâi khoâng coù xaû giaùc chi". Vaø vôùi xaû giaùc chi chöa sanh nay sanh khôûi, vò aáy tueä tri nhö vaäy, vaø vôùi xaû giaùc chi ñaõ sanh nay ñöôïc tu taäp vieân thaønh, vò aáy tueä tri nhö vaäy.
Nhö vaäy vò aáy soáng quaùn phaùp treân caùc noäi phaùp; hay soáng quaùn phaùp treân caùc ngoaïi phaùp; hay soáng quaùn phaùp treân caùc noäi phaùp, ngoaïi phaùp. Hay vò aáy soáng quaùn taùnh sanh khôûi treân caùc phaùp; hay soáng quaùn taùnh dieät taän treân caùc phaùp; hay soáng quaùn taùnh sanh dieät treân caùc phaùp. "Coù nhöõng phaùp ôû ñaây", vò aáy soáng an truù chaùnh nieäm nhö vaäy, vôùi hy voïng höôùng ñeán chaùnh trí, chaùnh nieäm. Vaø vò aáy soáng khoâng nöông töïa, khoâng chaáp tröôùc moät vaät gì treân ñôøi. Naøy caùc Tyû-kheo, nhö vaäy laø Tyû-kheo soáng quaùn phaùp treân caùc phaùp ñoái vôùi Baûy Giaùc chi.
Laïi nöõa, naøy caùc Tyû-kheo, vò aáy soáng quaùn phaùp treân caùc phaùp ñoái vôùi Boán Thaùnh ñeá. Naøy caùc Tyû-kheo, theá naøo laø Tyû-kheo soáng quaùn phaùp treân caùc phaùp ñoái vôùi Boán Thaùnh ñeá? Naøy caùc Tyû-kheo, ôû ñaây, Tyû-kheo nhö thaät tueä tri: "Ñaây laø Khoå"; nhö thaät tueä tri: "Ñaây laø Khoå taäp"; nhö thaät tueä tri: "Ñaây laø Khoå dieät"; nhö thaät tueä tri: "Ñaây laø Con ñöôøng ñöa ñeán Khoå dieät".
Nhö vaäy, vò aáy soáng quaùn phaùp treân caùc noäi phaùp; hay soáng quaùn phaùp treân caùc ngoaïi phaùp; hay soáng quaùn phaùp treân caùc noäi phaùp, ngoaïi phaùp. Hay vò aáy soáng quaùn taùnh sanh khôûi treân caùc phaùp; hay soáng quaùn taùnh dieät taän treân caùc phaùp; hay soáng quaùn taùnh sanh dieät treân caùc phaùp. "Coù nhöõng phaùp ôû ñaây", vò aáy soáng an truù chaùnh nieäm nhö vaäy, vôùi hy voïng höôùng ñeán chaùnh trí, chaùnh nieäm. Vaø vò aáy soáng khoâng nöông töïa, khoâng chaáp tröôùc moät vaät gì treân ñôøi. Naøy caùc Tyû-kheo, nhö vaäy laø Tyû-kheo soáng quaùn phaùp treân caùc phaùp ñoái vôùi Boán Thaùnh ñeá.
(Keát luaän)
Naøy caùc Tyû-kheo, vò naøo tu taäp Boán Nieäm xöù naøy nhö vaäy trong baûy naêm, vò aáy coù theå chöùng moät trong hai quaû sau ñaây: Moät laø chöùng Chaùnh trí ngay trong hieän taïi, hay neáu coøn höõu dö y, thì chöùng quaû Baát hoaøn.
Naøy caùc Tyû-kheo, khoâng caàn gì ñeán baûy naêm, moät vò naøo tu taäp Boán Nieäm xöù naøy nhö vaäy trong saùu naêm, trong naêm naêm, trong boán naêm, trong ba naêm, trong hai naêm, trong moät naêm, vò aáy coù theå chöùng moät trong hai quaû sau ñaây: Moät laø chöùng Chaùnh trí ngay trong hieän taïi, hay neáu coøn höõu dö y, thì chöùng quaû Baát hoaøn.
Naøy caùc Tyû-kheo, khoâng caàn gì ñeán moät naêm, moät vò naøo tu taäp Boán Nieäm xöù naøy trong baûy thaùng, vò aáy coù theå chöùng moät trong hai quaû sau ñaây: Moät laø chöùng Chaùnh trí ngay trong hieän taïi, hay neáu coøn höõu dö y, thì chöùng quaû Baát hoaøn. Naøy caùc Tyû-kheo, khoâng caàn gì baûy thaùng, moät vò naøo tu taäp Boán Nieäm xöù naøy trong saùu thaùng, trong naêm thaùng, trong boán thaùng, trong ba thaùng, trong hai thaùng, trong moät thaùng, trong nöûa thaùng, vò aáy coù theå chöùng moät trong hai quaû sau ñaây: Moät laø chöùng Chaùnh trí ngay trong hieän taïi, hay neáu coøn höõu dö y, thì chöùng quaû Baát hoaøn.
Naøy caùc Tyû-kheo, khoâng caàn gì nöûa thaùng, moät vò naøo tu taäp Boán Nieäm xöù naøy trong baûy ngaøy, vò aáy coù theå chöùng moät trong hai quaû sau ñaây: Moät laø chöùng Chaùnh trí ngay trong hieän taïi, hai laø neáu coøn höõu dö y, thì chöùng quaû Baát hoaøn... Naøy caùc Tyû-kheo, ñaây laø con ñöôøng ñoäc nhaát ñöa ñeán thanh tònh cho chuùng sanh, vöôït khoûi saàu naõo, dieät tröø khoå öu, thaønh töïu Chaùnh trí, chöùng ngoä Nieát-baøn. Ñoù laø Boán Nieäm xöù.
Theá Toân thuyeát giaûng nhö vaäy. 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 10
Satipatthana Sutta
Frames of ReferenceTranslated by Bhikkhu Thanissaro
For free distribution only, as a gift of Dhamma
I have heard that on one occasion the Blessed One was staying in the Kuru country. Now there is a town of the Kurus called Kammasadhamma. There the Blessed One addressed the monks, "Monks."
"Venerable sir," the monks replied.
The Blessed One said this: "This is the direct path for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and distress, for the attainment of the right method, and for the realization of Unbinding -- in other words, the four frames of reference. Which four?
"There is the case where a monk remains focused on the body in and of itself -- ardent, alert, and mindful -- putting aside greed and distress with reference to the world. He remains focused on feelings...mind...mental qualities in and of themselves -- ardent, alert, and mindful -- putting aside greed and distress with reference to the world.
(A. Body)
"And how does a monk remain focused on the body in and of itself?[1] "There is the case where a monk -- having gone to the wilderness, to the shade of a tree, or to an empty building -- sits down folding his legs crosswise, holding his body erect and setting mindfulness to the fore [lit: the front of the chest]. Always mindful, he breathes in; mindful he breathes out.
"Breathing in long, he discerns that he is breathing in long; or breathing out long, he discerns that he is breathing out long. Or breathing in short, he discerns that he is breathing in short; or breathing out short, he discerns that he is breathing out short. He trains himself to breathe in sensitive to the entire body and to breathe out sensitive to the entire body. He trains himself to breathe in calming bodily fabrication and to breathe out calming bodily fabrication. Just as a skilled turner or his apprentice, when making a long turn, discerns that he is making a long turn, or when making a short turn discerns that he is making a short turn; in the same way the monk, when breathing in long, discerns that he is breathing in long; or breathing out short, he discerns that he is breathing out short...He trains himself to breathe in calming bodily fabrication, and to breathe out calming bodily fabrication.
"In this way he remains focused internally on the body in and of itself, or externally on the body in and of itself, or both internally and externally on the body in and of itself. Or he remains focused on the phenomenon of origination with regard to the body, on the phenomenon of passing away with regard to the body, or on the phenomenon of origination and passing away with regard to the body. Or his mindfulness that 'There is a body' is maintained to the extent of knowledge and remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on the body in and of itself.
[2] "Furthermore, when walking, the monk discerns that he is walking. When standing, he discerns that he is standing. When sitting, he discerns that he is sitting. When lying down, he discerns that he is lying down. Or however his body is disposed, that is how he discerns it.
"In this way he remains focused internally on the body in and of itself, or focused externally...unsustained by anything in the world. This is how a monk remains focused on the body in and of itself.
[3] "Furthermore, when going forward and returning, he makes himself fully alert; when looking toward and looking away...when bending and extending his limbs...when carrying his outer cloak, his upper robe and his bowl...when eating, drinking, chewing, and savoring...when urinating and defecating...when walking, standing, sitting, falling asleep, waking up, talking, and remaining silent, he makes himself fully alert.
"In this way he remains focused internally on the body in and of itself, or focused externally...unsustained by anything in the world. This is how a monk remains focused on the body in and of itself.
[4] "Furthermore...just as if a sack with openings at both ends were full of various kinds of grain -- wheat, rice, mung beans, kidney beans, sesame seeds, husked rice -- and a man with good eyesight, pouring it out, were to reflect, 'This is wheat. This is rice. These are mung beans. These are kidney beans. These are sesame seeds. This is husked rice,' in the same way, monks, a monk reflects on this very body from the soles of the feet on up, from the crown of the head on down, surrounded by skin and full of various kinds of unclean things: 'In this body there are head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, large intestines, small intestines, gorge, feces, bile, phlegm, pus, blood, sweat, fat, tears, skin-oil, saliva, mucus, fluid in the joints, urine.'
"In this way he remains focused internally on the body in and of itself, or focused externally...unsustained by anything in the world. This is how a monk remains focused on the body in and of itself.
[5] "Furthermore...just as a skilled butcher or his apprentice, having killed a cow, would sit at a crossroads cutting it up into pieces, the monk contemplates this very body -- however it stands, however it is disposed -- in terms of properties: 'In this body there is the earth property, the liquid property, the fire property, and the wind property.'
"In this way he remains focused internally on the body in and of itself, or focused externally...unsustained by anything in the world. This is how a monk remains focused on the body in and of itself.
[6] "Furthermore, as if he were to see a corpse cast away in a charnel ground -- one day, two days, three days dead -- bloated, livid, and festering, he applies it to this very body, 'This body, too: Such is its nature, such is its future, such its unavoidable fate'...
"Or again, as if he were to see a corpse cast away in a charnel ground, picked at by crows, vultures, and hawks, by dogs, hyenas, and various other creatures...a skeleton smeared with flesh and blood, connected with tendons...a fleshless skeleton smeared with blood, connected with tendons...a skeleton without flesh or blood, connected with tendons...bones detached from their tendons, scattered in all directions -- here a hand bone, there a foot bone, here a shin bone, there a thigh bone, here a hip bone, there a back bone, here a rib, there a chest bone, here a shoulder bone, there a neck bone, here a jaw bone, there a tooth, here a skull...the bones whitened, somewhat like the color of shells...piled up, more than a year old...decomposed into a powder: He applies it to this very body, 'This body, too: Such is its nature, such is its future, such its unavoidable fate.'
"In this way he remains focused internally on the body in and of itself, or externally on the body in and of itself, or both internally and externally on the body in and of itself. Or he remains focused on the phenomenon of origination with regard to the body, on the phenomenon of passing away with regard to the body, or on the phenomenon of origination and passing away with regard to the body. Or his mindfulness that 'There is a body' is maintained to the extent of knowledge and remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on the body in and of itself.
(B. Feelings)
"And how does a monk remain focused on feelings in and of themselves? There is the case where a monk, when feeling a painful feeling, discerns that he is feeling a painful feeling. When feeling a pleasant feeling, he discerns that he is feeling a pleasant feeling. When feeling a neither-painful-nor-pleasant feeling, he discerns that he is feeling a neither-painful-nor-pleasant feeling."When feeling a painful feeling of the flesh, he discerns that he is feeling a painful feeling of the flesh. When feeling a painful feeling not of the flesh, he discerns that he is feeling a painful feeling not of the flesh. When feeling a pleasant feeling of the flesh, he discerns that he is feeling a pleasant feeling of the flesh. When feeling a pleasant feeling not of the flesh, he discerns that he is feeling a pleasant feeling not of the flesh. When feeling a neither-painful-nor-pleasant feeling of the flesh, he discerns that he is feeling a neither-painful-nor-pleasant feeling of the flesh. When feeling a neither-painful-nor-pleasant feeling not of the flesh, he discerns that he is feeling a neither-painful-nor-pleasant feeling not of the flesh.
"In this way he remains focused internally on feelings in and of themselves, or externally on feelings in and of themselves, or both internally and externally on feelings in and of themselves. Or he remains focused on the phenomenon of origination with regard to feelings, on the phenomenon of passing away with regard to feelings, or on the phenomenon of origination and passing away with regard to feelings. Or his mindfulness that 'There are feelings' is maintained to the extent of knowledge and remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on feelings in and of themselves.
(C. Mind)
"And how does a monk remain focused on the mind in and of itself? There is the case where a monk, when the mind has passion, discerns that the mind has passion. When the mind is without passion, he discerns that the mind is without passion. When the mind has aversion, he discerns that the mind has aversion. When the mind is without aversion, he discerns that the mind is without aversion. When the mind has delusion, he discerns that the mind has delusion. When the mind is without delusion, he discerns that the mind is without delusion."When the mind is restricted, he discerns that the mind is restricted. When the mind is scattered, he discerns that the mind is scattered. When the mind is enlarged, he discerns that the mind is enlarged. When the mind is not enlarged, he discerns that the mind is not enlarged. When the mind is surpassed, he discerns that the mind is surpassed. When the mind is unsurpassed, he discerns that the mind is unsurpassed. When the mind is concentrated, he discerns that the mind is concentrated. When the mind is not concentrated, he discerns that the mind is not concentrated. When the mind is released, he discerns that the mind is released. When the mind is not released, he discerns that the mind is not released.
"In this way he remains focused internally on the mind in and of itself, or externally on the mind in and of itself, or both internally and externally on the mind in and of itself. Or he remains focused on the phenomenon of origination with regard to the mind, on the phenomenon of passing away with regard to the mind, or on the phenomenon of origination and passing away with regard to the mind. Or his mindfulness that 'There is a mind' is maintained to the extent of knowledge and remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on the mind in and of itself.
(D. Mental Qualities)
"And how does a monk remain focused on mental qualities in and of themselves?[1] "There is the case where a monk remains focused on mental qualities in and of themselves with reference to the five hindrances. And how does a monk remain focused on mental qualities in and of themselves with reference to the five hindrances? There is the case where, there being sensual desire present within, a monk discerns that 'There is sensual desire present within me.' Or, there being no sensual desire present within, he discerns that 'There is no sensual desire present within me.' He discerns how there is the arising of unarisen sensual desire. And he discerns how there is the abandoning of sensual desire once it has arisen. And he discerns how there is no further appearance in the future of sensual desire that has been abandoned. (The same formula is repeated for the remaining hindrances: ill will, sloth and drowsiness, restlessness and anxiety, and uncertainty.)
"In this way he remains focused internally on mental qualities in and of themselves, or externally on mental qualities in and of themselves, or both internally and externally on mental qualities in and of themselves. Or he remains focused on the phenomenon of origination with regard to mental qualities, on the phenomenon of passing away with regard to mental qualities, or on the phenomenon of origination and passing away with regard to mental qualities. Or his mindfulness that 'There are mental qualities' is maintained to the extent of knowledge and remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on mental qualities in and of themselves with reference to the five hindrances.
[2] "Furthermore, the monk remains focused on mental qualities in and of themselves with reference to the five aggregates for clinging/sustenance. And how does he remain focused on mental qualities in and of themselves with reference to the five aggregates for clinging/sustenance? There is the case where a monk [discerns]: 'Such is form, such its origination, such its disappearance. Such is feeling... Such is perception...Such are fabrications...Such is consciousness, such its origination, such its disappearance.'
"In this way he remains focused internally on the mental qualities in and of themselves, or focused externally...unsustained by anything in the world. This is how a monk remains focused on mental qualities in and of themselves with reference to the five aggregates for clinging/sustenance.
[3] "Furthermore, the monk remains focused on mental qualities in and of themselves with reference to the sixfold internal and external sense media. And how does he remain focused on mental qualities in and of themselves with reference to the sixfold internal and external sense media? There is the case where he discerns the eye, he discerns forms, he discerns the fetter that arises dependent on both. He discerns how there is the arising of an unarisen fetter. And he discerns how there is the abandoning of a fetter once it has arisen. And he discerns how there is no further appearance in the future of a fetter that has been abandoned. (The same formula is repeated for the remaining sense media: ear, nose, tongue, body, and intellect.)
"In this way he remains focused internally on the mental qualities in and of themselves, or focused externally...unsustained by anything in the world. This is how a monk remains focused on mental qualities in and of themselves with reference to the sixfold internal and external sense media.
[4] "Furthermore, the monk remains focused on mental qualities in and of themselves with reference to the seven factors of awakening. And how does he remain focused on mental qualities in and of themselves with reference to the seven factors of awakening? There is the case where, there being mindfulness as a factor of awakening present within, he discerns that 'Mindfulness as a factor of awakening is present within me.' Or, there being no mindfulness as a factor of awakening present within, he discerns that 'Mindfulness as a factor of awakening is not present within me.' He discerns how there is the arising of unarisen mindfulness as a factor of awakening. And he discerns how there is the culmination of the development of mindfulness as a factor of awakening once it has arisen. (The same formula is repeated for the remaining factors of awakening: analysis of qualities, persistence, rapture, serenity, concentration, and equanimity.)
"In this way he remains focused internally on mental qualities in and of themselves, or externally...unsustained by (not clinging to) anything in the world. This is how a monk remains focused on mental qualities in and of themselves with reference to the seven factors of awakening.
[5] "Furthermore, the monk remains focused on mental qualities in and of themselves with reference to the four noble truths. And how does he remain focused on mental qualities in and of themselves with reference to the four noble truths? There is the case where he discerns, as it is actually present, that '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.'
"In this way he remains focused internally on mental qualities in and of themselves, or externally on mental qualities in and of themselves, or both internally and externally on mental qualities in and of themselves. Or he remains focused on the phenomenon of origination with regard to mental qualities, on the phenomenon of passing away with regard to mental qualities, or on the phenomenon of origination and passing away with regard to mental qualities. Or his mindfulness that 'There are mental qualities' is maintained to the extent of knowledge and remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on mental qualities in and of themselves with reference to the four noble truths...
(E. Conclusion)
"Now, if anyone would develop these four frames of reference in this way for seven years, one of two fruits can be expected for him: either gnosis right here and now, or -- if there be any remnant of clinging-sustenance -- non-return."Let alone seven years. If anyone would develop these four frames of reference in this way for six years...five...four...three...two years...one year...seven months...six months...five...four...three...two months...one month...half a month, one of two fruits can be expected for him: either gnosis right here and now, or -- if there be any remnant of clinging-sustenance -- non-return.
"Let alone half a month. If anyone would develop these four frames of reference in this way for seven days, one of two fruits can be expected for him: either gnosis right here and now, or -- if there be any remnant of clinging-sustenance -- non-return.
"'This is the direct path for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and distress, for the attainment of the right method, and for the realization of Unbinding -- in other words, the four frames of reference.' Thus was it said, and in reference to this was it said."
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/mn10.html
Source = BuddhaSasana
[Muïc luïc kinh Trung Boä]