Ngöôøi Cö Só [ Trôû Veà ] [Trang Chuû] [ Index Vieät ] [Index Pali]
Trung Boä Kinh
Majjhima Nikaya11. Tieåu kinh Sö töû hoáng
(Cuølasìhanaøda sutta)
Nhö vaày toâi nghe.
Moät thôøi Theá Toân ôû Savatthi (Xaù-veä), taïi Jetavana (Kyø-ñaø Laâm), trong vöôøn oâng Anathapindika (Caáp Coâ Ñoäc). ÔÛ ñaây, Theá Toân goïi caùc Tyû-kheo: "Naøy caùc Tyû-kheo." --"Baïch Theá Toân," nhöõng Tyû-kheo aáy vaâng ñaùp Theá Toân. Theá Toân thuyeát nhö sau:
-- Naøy caùc Tyû-kheo, chæ ôû ñaây laø coù Sa-moân thöù nhaát; ôû ñaây laø coù Sa-moân thöù hai; ôû ñaây laø coù Sa-moân thöù ba; ôû ñaây laø coù Sa-moân thöù tö; caùc ngoaïi ñaïo khaùc khoâng coù Sa-moân. Naøy caùc Tyû-kheo, caùc OÂng haõy chaân chaùnh roáng tieáng roáng sö töû nhö vaäy.
Naøy caùc Tyû-kheo, söï tình naøy xaûy ra khi ôû ñaây nhöõng Du só ngoaïi ñaïo coù theå noùi: "Chö Toân giaû coù tin töôûng gì, coù söùc löïc gì maø chö Toân giaû tuyeân boá: 'Chæ ôû ñaây laø coù Sa-moân thöù nhaát; ôû ñaây laø coù Sa-moân thöù hai; ôû ñaây laø coù Sa-moân thöù ba; ôû ñaây laø coù Sa-moân thöù tö; caùc ngoaïi ñaïo khaùc khoâng coù Sa-moân'". Naøy caùc Tyû-kheo, neáu ñöôïc caùc Du só ngoaïi ñaïo noùi nhö vaäy, caàn phaûi traû lôøi hoï nhö sau: "Chö Hieàn, vì chuùng toâi töï chaùnh kieán boán phaùp, ñöôïc Theá Toân tuyeân boá cho chuùng toâi bieát, baäc ñaõ thaáy, ñaõ bieát, baäc A-la-haùn, Chaùnh Ñaúng Giaùc neân chuùng toâi noùi: 'Chæ ôû ñaây laø coù Sa-moân thöù nhaát, ôû ñaây laø coù Sa-moân thöù hai; Sa-moân thöù ba; Sa-moân thöù tö'. Theá naøo laø boán? Chö Hieàn, chuùng toâi coù loøng tin baäc Ñaïo Sö, coù loøng tin Phaùp, coù söï thaønh töïu vieân maõn caùc Giôùi luaät, vaø nhöõng phaùp höõu cuûa chuùng toâi, nhöõng ngöôøi cö só vaø nhöõng ngöôøi xuaát gia, ñöôïc chuùng toâi thöông, chuùng toâi meán. Chö Hieàn, vì chuùng toâi töï chaùnh kieán boán phaùp, ñöôïc Theá Toân tuyeân boá cho chuùng toâi bieát, baäc ñaõ thaáy, ñaõ bieát, baäc A-la-haùn, Chaùnh Ñaúng Giaùc neân chuùng toâi noùi: 'Chæ ôû ñaây laø Sa-moân... Sa-moân thöù tö'".
Naøy caùc Tyû-kheo, söï tình naøy xaûy ra, khi ôû ñaây, nhöõng Du só ngoaïi ñaïo coù theå noùi: "Chö Hieàn, chuùng toâi cuõng coù loøng tin baäc Ñaïo Sö, vò aáy laø Ñaïo Sö cuûa chuùng toâi. Chuùng toâi coù loøng tin Phaùp, Phaùp aáy laø Phaùp cuûa chuùng toâi, chuùng toâi thaønh töïu vieân maõn caùc Giôùi luaät, nhöõng Giôùi luaät aáy laø Giôùi luaät cuûa chuùng toâi. Vaø nhöõng phaùp höõu cuûa chuùng toâi, nhöõng ngöôøi cö só vaø caû nhöõng ngöôøi xuaát gia, ñöôïc chuùng toâi thöông, ñöôïc chuùng toâi meán. Chö Hieàn, nhö vaäy coù söï sai bieät gì, coù söï ñaëc thuø gì, coù söï khaùc bieät gì giöõa quyù vò vaø chuùng toâi?".
Chö Tyû-kheo, neáu ñöôïc caùc Du só ngoaïi ñaïo noùi nhö vaäy, caàn phaûi traû lôøi hoï nhö sau: "Chö Hieàn, cöùu caùnh laø moät hay cöùu caùnh laø ña dieän?" Neáu traû lôøi ñöùng ñaén, caùc Du só ngoaïi ñaïo phaûi traû lôøi: "Chö Hieàn, cöùu caùnh laø moät, cöùu caùnh khoâng phaûi ña dieän". --"Chö Hieàn, cöùu caùnh aáy cho ngöôøi coù tham, hay cho ngöôøi khoâng tham?" Neáu traû lôøi ñöùng ñaén, caùc Du só ngoaïi ñaïo phaûi traû lôøi: "Chö Hieàn, cöùu caùnh aáy cho ngöôøi khoâng tham, khoâng phaûi cho ngöôøi coù tham". --"Chö Hieàn, cöùu caùnh aáy cho ngöôøi coù saân, hay cho ngöôøi khoâng saân?" Neáu traû lôøi ñöùng ñaén, caùc Du só ngoaïi ñaïo phaûi traû lôøi: "Chö Hieàn, cöùu caùnh aáy cho ngöôøi khoâng saân, khoâng phaûi cho ngöôøi coù saân". --"Chö Hieàn, cöùu caùnh aáy cho ngöôøi coù si hay cho ngöôøi khoâng si? Neáu traû lôøi ñöùng ñaén... phaûi traû lôøi: "Chö Hieàn, cöùu caùnh aáy cho ngöôøi khoâng si, khoâng phaûi cho ngöôøi coù si". --"Chö Hieàn, cöùu caùnh aáy cho ngöôøi coù aùi, hay cho ngöôøi khoâng aùi?" Neáu traû lôøi ñöùng ñaén... phaûi traû lôøi: "Chö Hieàn, cöùu caùnh aáy cho ngöôøi khoâng aùi, khoâng phaûi cho ngöôøi coù aùi". --"Chö Hieàn, cöùu caùnh aáy cho ngöôøi coù chaáp thuû, hay cho ngöôøi khoâng chaáp thuû?" Neáu traû lôøi ñöùng ñaén... phaûi traû lôøi: "Chö Hieàn, cöùu caùnh aáy cho ngöôøi khoâng chaáp thuû, khoâng phaûi cho ngöôøi chaáp thuû". --"Chö Hieàn, cöùu caùnh aáy cho ngöôøi coù trí, hay cho ngöôøi khoâng coù trí?" Neáu traû lôøi ñöùng ñaén... phaûi traû lôøi: "Cöùu caùnh aáy cho ngöôøi coù trí, khoâng phaûi cho ngöôøi khoâng coù trí". --"Chö Hieàn, cöùu caùnh aáy cho ngöôøi thuaän öùng, nghòch öùng hay cho ngöôøi khoâng thuaän öùng, khoâng nghòch öùng?" Neáu traû lôøi ñöùng ñaén... phaûi traû lôøi: "Chö Hieàn, cöùu caùnh aáy cho ngöôøi khoâng thuaän öùng, khoâng nghòch öùng, khoâng phaûi cho ngöôøi thuaän öùng, nghòch öùng". --"Chö Hieàn, cöùu caùnh aáy cho ngöôøi öa hyù luaän, thích hyù luaän hay cho ngöôøi khoâng öa hyù luaän, khoâng thích hyù luaän?" Neáu traû lôøi ñöùng ñaén, caùc Du só ngoaïi ñaïo caàn phaûi traû lôøi: "Chö Hieàn, cöùu caùnh aáy cho ngöôøi khoâng öa hyù luaän, khoâng thích hyù luaän, khoâng phaûi cho ngöôøi öa hyù luaän, thích hyù luaän".
Chö Tyû-kheo, coù hai loaïi tri kieán naøy: höõu kieán vaø phi höõu kieán. Chö Tyû-kheo, nhöõng Sa-moân hay Baø-la-moân naøo chaáp tröôùc höõu kieán, thaân thieát höõu kieán, coá chaáp höõu kieán; nhöõng vò aáy bò chöôùng ngaïi ñoái vôùi phi höõu kieán. Chö Tyû-kheo, nhöõng Sa-moân hay Baø-la-moân naøo chaáp tröôùc phi höõu kieán, thaân thieát phi höõu kieán, coá chaáp phi höõu kieán; nhöõng vò aáy bò chöôùng ngaïi bôûi höõu kieán.
Chö Tyû-kheo, nhöõng Sa-moân hay Baø-la-moân naøo khoâng nhö thaät tueä tri söï taäp khôûi vaø söï ñoaïn dieät cuûa hai loaïi kieán naøy, vò ngoït, söï nguy hieåm vaø söï xuaát ly cuûa chuùng, nhöõng vò naøy laø nhöõng vò coù tham, coù saân, coù si, coù aùi, coù chaáp thuû, khoâng coù trí, coù thuaän öùng, coù nghòch öùng, coù öa hyù luaän, coù thích hyù luaän; nhöõng vò aáy khoâng giaûi thoaùt khoûi sanh, giaø, cheát, saàu, bi, khoå, öu, naõo. Ta noùi nhöõng vò aáy khoâng giaûi thoaùt khoûi ñau khoå.
Chö Tyû-kheo, nhöõng Sa-moân hay Baø-la-moân naøo nhö thaät tueä tri söï taäp khôûi vaø söï ñoaïn dieät cuûa hai loaïi kieán naøy, vò ngoït, söï nguy hieåm, vaø söï xuaát ly cuûa chuùng; nhöõng vò naøy laø nhöõng vò khoâng tham, khoâng saân, khoâng si, khoâng aùi, khoâng chaáp thuû, coù trí, khoâng coù thuaän öùng, khoâng coù nghòch öùng, khoâng öa hyù luaän, thích hyù luaän; nhöõng vò aáy giaûi thoaùt khoûi sanh, giaø, cheát, saàu, bi, khoå, öu, naõo. Ta noùi nhöõng vò aáy giaûi thoaùt khoûi ñau khoå.
Chö Tyû-kheo, coù boán chaáp thuû. Theá naøo laø boán? Duïc thuû, kieán thuû, giôùi caám thuû, ngaõ luaän thuû.
Chö Tyû-kheo, coù nhöõng Sa-moân, Baø-la-moân tuy töï xöng lieãu tri taát caû thuû, nhöng khoâng chaân chaùnh hieån thò söï lieãu tri taát caû thuû; hoï hieån thò söï lieãu tri veà duïc thuû, nhöng khoâng hieån thò söï lieãu tri veà kieán thuû, veà giôùi caám thuû, veà ngaõ luaän thuû. Vì sao vaäy? Nhöõng Hieàn giaû Sa-moân, Baø-la-moân aáy khoâng nhö thaät tueä tri ba söï. Do vaäy, nhöõng Hieàn giaû Sa-moân, Baø-la-moân aáy tuy töï xöng lieãu tri taát caû thuû, nhöng khoâng chaân chaùnh hieån thò söï lieãu tri taát caû thuû. Hoï hieån thò söï lieãu tri veà duïc thuû, nhöng khoâng hieån thò söï lieãu tri veà kieán thuû, veà giôùi caám thuû, veà ngaõ luaän thuû.
Chö Tyû-kheo, coù nhöõng Sa-moân hay Baø-la-moân tuy töï xöng lieãu tri taát caû thuû, nhöng khoâng chaân chaùnh hieån thò söï lieãu tri taát caû thuû. Hoï hieån thò söï lieãu tri veà duïc thuû, söï lieãu tri veà kieán thuû nhöng khoâng hieån thò söï lieãu tri veà giôùi caám thuû, söï lieãu tri veà ngaõ luaän thuû. Vì sao vaäy? Nhöõng Hieàn giaû Sa-moân, Baø-la-moân aáy khoâng nhö thaät tueä tri hai söï. Do vaäy, nhöõng Hieàn giaû Sa-moân, Baø-la-moân aáy tuy töï xöng lieãu tri taát caû thuû, nhöng khoâng chôn chaùnh hieån thò söï lieãu tri taát caû thuû. Hoï hieån thò söï lieãu tri veà duïc thuû, söï lieãu tri veà kieán thuû; nhöng khoâng hieån thò söï lieãu tri veà giôùi caám thuû, söï lieãu tri veà ngaõ luaän thuû.
Chö Tyû-kheo, coù nhöõng Sa-moân, Baø-la-moân tuy töï xöng lieãu tri taát caû thuû, nhöng khoâng chôn chaùnh hieån thò söï lieãu tri taát caû thuû. Hoï hieån thò söï lieãu tri veà duïc thuû, söï lieãu tri veà kieán thuû, söï lieãu tri veà giôùi caám thuû, nhöng khoâng hieån thò söï lieãu tri veà ngaõ luaän thuû. Vì sao vaäy? Nhöõng Hieàn giaû Sa-moân, Baø-la-moân aáy khoâng nhö thaät tueä tri moät söï. Do vaäy, nhöõng Hieàn giaû Sa-moân, Baø-la-moân aáy tuy töï xöng lieãu tri taát caû thuû, nhöng khoâng chaân chaùnh hieån thò söï lieãu tri taát caû thuû. Hoï hieån thò söï lieãu tri veà duïc thuû, söï lieãu tri veà kieán thuû, söï lieãu tri veà giôùi caám thuû, nhöng khoâng hieån thò söï lieãu tri veà ngaõ luaän thuû.
Chö Tyû-kheo, trong Phaùp vaø Luaät nhö vaäy, neáu coù tònh tín ñoái vôùi Ñaïo Sö, tònh tín aáy ñöôïc xem laø khoâng hoaøn toaøn; neáu coù tònh tín ñoái vôùi Phaùp, tònh tín aáy ñöôïc xem laø khoâng hoaøn toaøn; neáu coù thaønh töïu vieân maõn caùc Giôùi luaät, söï thaønh töïu aáy ñöôïc xem laø khoâng hoaøn toaøn; neáu coù söï thöông meán ñoái vôùi nhöõng phaùp höõu, söï thöông meán aáy ñöôïc xem laø khoâng hoaøn toaøn. Vì sao vaäy? Chö Tyû-kheo, söï tình laø nhö vaäy, trong moät phaùp luaät khoâng kheùo thuyeát giaûng, khoâng kheùo hieån thò, khoâng coù höôùng thöôïng, khoâng daãn ñeán tòch tònh, khoâng ñöôïc baäc Chaùnh Ñaúng Giaùc hieån thò.
Vaø Nhö Tyû-kheo, baäc Nhö Lai, A-la-haùn, Chaùnh Ñaúng Giaùc töï xöng lieãu tri taát caû thuû, chaân chaùnh hieån thò söï lieãu tri taát caû thuû. Nhö Lai hieån thò söï lieãu tri veà duïc thuû, söï lieãu tri veà kieán thuû, söï lieãu tri veà giôùi caám thuû, söï lieãu tri veà ngaõ luaän thuû.
Chö Tyû-kheo, trong Phaùp vaø Luaät nhö vaäy, neáu coù tònh tín ñoái vôùi baäc Ñaïo Sö, tònh tín aáy ñöôïc xem laø hoaøn toaøn; neáu coù tònh tín ñoái vôùi Phaùp, tònh tín aáy ñöôïc xem laø hoaøn toaøn; neáu coù thaønh töïu vieân maõn caùc Giôùi luaät, söï thaønh töïu aáy ñöôïc xem laø hoaøn toaøn; neáu coù söï thöông meán ñoái vôùi caùc phaùp höõu, söï thöông meán aáy ñöôïc xem laø hoaøn toaøn. Vì sao vaäy? Chö Tyû-kheo, söï tình laø nhö vaäy, trong moät phaùp luaät kheùo thuyeát giaûng, kheùo hieån thò, coù höôùng thöôïng, daãn ñeán tòch tònh, ñöôïc baäc Chaùnh Ñaúng Giaùc hieån thò.
Chö Tyû-kheo, boán loaïi chaáp thuû naøy, laáy gì laøm duyeân, laáy gì laøm taäp khôûi, laáy gì laøm chuûng, laáy gì laøm nhaân? Boán loaïi chaáp thuû naøy laáy aùi laøm duyeân, laáy aùi laøm taäp khôûi, laáy aùi laøm chuûng, laáy aùi laøm nhaân. Chö Tyû-kheo, aùi naøy laáy gì laøm duyeân, laáy gì laøm taäp khôûi, laáy gì laøm chuûng, laáy gì laøm nhaân? Chö Tyû-kheo, aùi naøy laáy thoï laøm duyeân, laáy thoï laøm taäp khôûi, laáy thoï laøm chuûng, laáy thoï laøm nhaân. Chö Tyû-kheo, thoï naøy laáy gì laøm duyeân, laáy gì laøm taäp khôûi, laáy gì laøm chuûng, laáy gì laøm nhaân ? Chö Tyû-kheo, thoï naøy laáy xuùc laøm duyeân, laáy xuùc laøm taäp khôûi, laáy xuùc laøm chuûng, laáy xuùc laøm nhaân. Chö Tyû-kheo, xuùc naøy laáy gì laøm duyeân... laáy gì laøm nhaân? Chö Tyû-kheo, xuùc naøy laáy saùu nhaäp laøm duyeân... laáy saùu nhaäp laøm nhaân. Chö Tyû-kheo, saùu nhaäp naøy laáy gì laøm duyeân... laáy gì laøm nhaân? Chö Tyû-kheo, saùu nhaäp naøy laáy danh saéc laøm duyeân... laáy danh saéc laøm nhaân. Chö Tyû-kheo, danh saéc naøy laáy gì laøm duyeân... laáy gì laøm nhaân? Chö Tyû-kheo, danh saéc naøy laáy thöùc laøm duyeân... laáy thöùc laøm nhaân. Chö Tyû-kheo, thöùc naøy laáy gì laøm duyeân... laáy gì laøm nhaân? Chö Tyû-kheo, thöùc naøy laáy haønh laøm duyeân... laáy haønh laøm nhaân. Chö Tyû-kheo, haønh naøy laáy gì laøm duyeân... laáy gì laøm nhaân? Chö Tyû-kheo, haønh naøy laáy voâ minh laøm duyeân... laáy voâ minh laøm nhaân.
Vaø Chö Tyû-kheo, khi moät Tyû-kheo ñaõ ñoaïn tröø voâ minh, ñaõ laøm minh sanh khôûi, vò aáy do voâ minh ñöôïc ñoaïn tröø, do minh sanh khôûi, neân khoâng chaáp thuû duïc thuû, khoâng chaáp thuû kieán thuû, khoâng chaáp thuû giôùi caám thuû, khoâng chaáp thuû ngaõ luaän thuû. Nhôø khoâng chaáp thuû neân khoâng thaùo ñoäng, nhôø khoâng thaùo ñoäng, neân töï thaân chöùng ñöôïc Nieát-baøn; vò aáy tueä tri: "Sanh ñaõ taän, phaïm haïnh ñaõ thaønh, vieäc neân laøm ñaõ laøm, khoâng coøn trôû lui traïng thaùi naøy nöõa".
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 11
Culasihanada Sutta
The Shorter Discourse on the Lion's RoarTranslated 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 he addressed the bhikkhus thus: "Bhikkhus." -- "Venerable sir," they replied. The Blessed One said this:
2. "Bhikkhus, only here is there a recluse, only here a second recluse, only here a third recluse, only here a fourth recluse. The doctrines of others are devoid[*p.64] of recluses: that is how you should rightly roar your lion's roar.[1]
3. "It is possible, bhikkhus, that wanderers of other sects might ask: 'But on the strength of what (argument) or with the support of what (authority) do the venerable ones say thus?' Wanderers of other sects who ask thus may be answered in this way: 'Friends, four things have been declared to us by the Blessed One who knows and sees, accomplished and fully enlightened; on seeing these in ourselves we say thus: "Only here is there a recluse, only here a second recluse, only here a third recluse, only here a fourth recluse. The doctrines of others are devoid of recluses." What are the four? We have confidence in the Teacher, we have confidence in the Dhamma, we have fulfilled the precepts, and our companions in the Dhamma are dear and agreeable to us whether they are layfolk or those gone forth. These are the four things declared to us by the Blessed One who knows and sees, accomplished and fully enlightened, on seeing which in ourselves we say as we do.'
4. "It is possible, bhikkhus, that wanderers of other sects might say thus: 'Friends, we too have confidence in the Teacher, that is, in our Teacher; we too have confidence in the Dhamma, that is, in our Dhamma; we too have fulfilled the precepts, that is, our precepts; our companions in the Dhamma are dear and agreeable to us too whether they are layfolk or those gone forth. What is the distinction here, friends, what is the variance, what is the difference between you and us?'
5. "Wanderers of other sects who ask thus may be answered in this way: 'How then, friends, is the goal one or many?' Answering rightly, the wanderers of other sects would answer thus: 'Friends, the goal is one, not many.'[2] -- 'But, friends, is that goal for one affected by lust or free from lust?' Answering rightly, the wanderers of other sects would answer thus: 'Friends, that goal is for one free from lust, not for one affected by lust.' -- 'But, friends, is that goal for one affected by hate or free from hate?' Answering rightly, they would answer: 'Friends, that goal is for one free from hate, not for one affected by hate.' -- 'But, friends, is that goal for one affected by delusion or free from delusion?' Answering rightly, they would answer: 'Friends, that goal is for one free from delusion, not for one affected by delusion.' -- 'But, friends, is that goal for one affected by craving or free from craving?'[*p.65] Answering rightly, they would answer: 'Friends, that goal is for one free from craving, not for one affected by craving.' -- 'But, friends, is that goal for one affected by clinging or free from clinging?' Answering rightly, they would answer: 'Friends, that goal is for one free from clinging, not for one affected by clinging.' -- 'But, friends, is that goal for one who has vision or for one without vision?' Answering rightly, they would answer: 'Friends, that goal is for one with vision, not for one without vision.' -- 'But, friends, is that goal for one who favours and opposes, or for one who does not favour and oppose?' Answering rightly, they would answer: 'Friends, that goal is for one who does not favour and oppose, not for one who favours and opposes.'[3] -- 'But, friends is that goal for one who delights in and enjoys proliferation, or for one who does not delight in and enjoy proliferation?' Answering rightly, they would answer: 'Friends, that goal is for one who does not delight in and enjoy proliferation, not for one who delights in and enjoys proliferation.'[4]
6. "Bhikkhus, there are these two views: the view of being and the view of non-being. Any recluses or brahmins who rely on the view of being, adopt the view of being, accept the view of being, are opposed to the view of non-being. Any recluses or brahmins who rely on the view of non-being, adopt the view of non-being, accept the view of non-being, are opposed to the view of being.[5]
7. "Any recluses or brahmins who do not understand as they actually are the origin, the disappearance, the gratification, the danger and the escape[6] in the case of these two views are affected by lust, affected by hate, affected by delusion, affected by craving, affected by clinging, without vision, given to favouring and opposing, and they delight in and enjoy proliferation. They are not freed from birth, aging and death, from sorrow, lamentation, pain, grief and despair; they are not freed from suffering, I say.
8. "Any recluses or brahmins who understand as they actually are the origin, the disappearance, the gratification, the danger and the escape in the case of these two views are without lust, without hate, without delusion, without craving, without clinging, with vision, not given to favouring and opposing, and they do not delight in and enjoy proliferation. They are freed from birth, aging and death, from sorrow, lamentation, pain, grief and despair; they are freed from suffering, I say.[*p.66]
9. "Bhikkhus, there are these four kinds of clinging. What four? Clinging to sensual pleasures, clinging to views, clinging to rules and observances, and clinging to a doctrine of self.
10. "Though certain recluses and brahmins claim to propound the full understanding of all kinds of clinging, they do not completely describe the full understanding of all kinds of clinging.[7] They describe the full understanding of clinging to sensual pleasures without describing the full understanding of clinging to views, clinging to rules and observances, and clinging to a doctrine of self. Why is that? Those good recluses and brahmins do not understand these three instances of clinging as they actually are. Therefore, though they claim to propound the full understanding of all kinds of clinging, they describe only the full understanding of clinging to sensual pleasures without describing the full understanding of clinging to views, clinging to rules and observances, and clinging to a doctrine of self.
11. "Though certain recluses and brahmins claim to propound the full understanding of all kinds of clinging...they describe the full understanding of clinging to sensual pleasures and clinging to views without describing the full understanding of clinging to rules and observances and clinging to a doctrine of self. Why is that? They do not understand two instances...therefore they describe only the full understanding of clinging to sensual pleasures and clinging to views without describing the full understanding of clinging to rules and observances and clinging to a doctrine of self.
12. "Though certain recluses and brahmins claim to propound the full understanding of all kinds of clinging...they describe the full understanding of clinging to sensual pleasures, clinging to views, and clinging to rules and observances without describing the full understanding of clinging to a doctrine of self. They do not understand one instance...therefore they describe only the full understanding of clinging to sensual pleasures, clinging to views, and clinging to rules and observances without describing the full understanding of clinging to a doctrine of self.[8]
13. "Bhikkhus, in such a Dhamma and Discipline as that it is plain that confidence in the Teacher is not rightly directed, that confidence in the Dhamma is not rightly directed, that fulfilment of the precepts is not rightly directed, and that the affection among companions in the Dhamma is not rightly directed. Why is that? Because that is how it is when the Dhamma and Discipline is[*p.67] badly proclaimed and badly expounded, unemancipating, unconducive to peace, expounded by one who is not fully enlightened.
14. "Bhikkhus, when a Tathagata, accomplished and fully enlightened, claims to propound the full understanding of all kinds of clinging, he completely describes the full understanding of all kinds of clinging: he describes the full understanding of clinging to sensual pleasures, clinging to views, clinging to rules and observances, and clinging to a doctrine of self.[9]
15. "Bhikkhus, in such a Dhamma and Discipline as that it is plain that confidence in the Teacher is rightly directed, that confidence in the Dhamma is rightly directed, that fulfilment of the precepts is rightly directed, and that the affection among companions in the Dhamma is rightly directed. Why is that? Because that is how it is when the Dhamma and Discipline is well proclaimed and well expounded, emancipating, conducive to peace, expounded by one who is fully enlightened.
16. "Now these four kinds of clinging have what as their source, what as their origin, from what are they born and produced? These four kinds of clinging have craving as their source, craving as their origin, they are born and produced from craving.[10] Craving has what as its source...? Craving has feeling as its source...Feeling has what as its source...? Feeling has contact as its source...Contact has what as its source...? Contact has the sixfold base as its source...The sixfold base has what as its source...? The sixfold base has mentality-materiality as its source...Mentality-materiality has what as its source...? Mentality-materiality has consciousness as its source...Consciousness has what as its source...? Consciousness has formations as its source...Formations have what as their source...? Formations have ignorance as their source, ignorance as their origin; they are born and produced from ignorance.
17. "Bhikkhus, when ignorance is abandoned and true knowledge has arisen in a bhikkhu, then with the fading away of ignorance and the arising of true knowledge he no longer clings to sensual pleasures, no longer clings to views, no longer clings to rules and observances, no longer clings to a doctrine of self.[11] When he does not cling, he is not agitated. When he is not agitated, he personally attains Nibbana. He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.'"[12] [*p.68]
That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One's words.
Notes
[*p.###] The page numbers enclosed in square brackets in the above text are the page numbers of the Pali Text Society edition of the Pali text.1. Comy. explains "lion's roar" (sihanada) as meaning a supreme roar (setthanada), a fearless roar (abhitanada), and a roar which cannot be confuted (appatinada). It adds: The roar about the existence of these four types of recluse only here is the supreme roar. The absence of any fear on account of others when one advances such a claim makes it a fearless roar. As none of the rival teachers can rise up and say, "These recluses also exist in our Dispensation," it is a roar which cannot be confuted. [Go back]
2. Comy.: Even though the adherents of other sects all declare Arahantship -- understood in a general sense as spiritual perfection -- to be the goal, they point to other attainments as the goal in accordance with their views. Thus the brahmins declare the Brahma-world to be the goal, the great ascetics declare the gods of Streaming Radiance, the wanderers the gods of Refulgent Glory, and the Ajivakas the non-percipient state, which they posit to be "infinite mind" (anantamanasa).[Go back]
3. "Favouring and opposing" (anurodha-pativirodha): reacting with attraction through lust and with aversion through hatred. [Go back]
4. Proliferation (papañca), according to Comy., generally means mental activity governed by craving, conceit and views, but here only craving and views are intended. [Go back]
5. The adoption of one view entailing opposition to the other links up with the earlier statement that the goal is for one who does not favour and oppose. [Go back]
6. Comy. mentions eight conditions which serve as the origin (samudaya) of these views: the five aggregates, ignorance, contact, perception, thought, unwise attention, bad friends, and the voice of another. Their disappearance (atthangama) is the path of stream-entry, which eradicates all wrong views. Their gratification (assada) may be understood as the satisfaction of psychological need to which the view caters, specifically the nurturing of craving for being by the eternalist view and of craving for non-being by the annihilationist view. Their danger (adinava) is the continued bondage they entail, by obstructing the acceptance of right view, which leads to liberation. And the escape from them (nissarana) is Nibbana. [Go back]
7. Comy. glosses full understanding (pariñña) here as overcoming (samatikkama), with reference to the commentarial notion of pahanapariñña, "full understanding as abandonment." [Go back]
8. This passage clearly indicates that the critical differentiating factor of the Buddha's Dhamma is its "full understanding of clinging to a doctrine of self." This means, in effect, that the Buddha alone is able to show how to overcome all views of self by developing penetration into the truth of non-self (anatta).[Go back]
9. Comy.: The Buddha teaches how clinging to sense pleasures is abandoned by the path of Arahantship, while the other three types of clinging are eliminated by the path of stream-entry. The path of stream-entry eliminates the other three clingings because these three are all forms of wrong view, and all wrong views are overcome at that stage. Although the statement that clinging to sense pleasures is abandoned by the path of Arahantship may sound strange, in view of the fact that sensual desire is already eliminated by the non-returner, the Tika (subcommentary) to the sutta explains that in the present context the word kama, sense pleasure, should be understood to comprise all forms of greed, and the subtler types of greed are only eliminated with the attainment of Arahantship. [Go back]
10. This passage is explained in order to show how clinging is to be abandoned. Clinging is traced back, via the chain of dependent arising, to its root-cause in ignorance, and then the destruction of ignorance is shown to be the means to eradicate clinging. [Go back]
11. The Pali idiom, n'eva kamupadanam upadiyati, would have to be rendered literally as "he does not cling to the clinging to sense pleasures," which may obscure the sense more than it illuminates it. The word upadana in Pali is the object of its own verb form, while "clinging" in English is not. The easiest solution is to translate directly in accordance with the sense rather than to try to reproduce the idiom in translation. [Go back]
12. This is the stock canonical declaration of Arahantship.
Revised: 9 November 1998 ; http://world.std.com/~metta/canon/majjhima/mn11.html
Source = BuddhaSasana
[Muïc luïc kinh Trung Boä]