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Trung Boä Kinh
Majjhima Nikaya12. Ñaïi kinh Sö töû hoáng
(Mahaøsìhanaøda sutta)
Nhö vaày toâi nghe.
Moät thôøi Theá Toân truù taïi Vesali (Tyø-xaù-ly), ôû phía ngoaøi thaønh, trong moät khu röøng phía Taây.
Luùc baáy giôø, Sunakkhatta thuoäc boä laïc Licchavi, vöøa môùi töø boû Phaùp vaø Luaät naøy, noùi lôøi noùi nhö sau trong Hoäi chuùng ôû Vesali: "Sa-moân Gotama khoâng coù phaùp thöôïng nhaân, khoâng coù tri kieán thuø thaéng xöùng ñaùng baäc Thaùnh; Sa-moân Gotama thuyeát phaùp, phaùp aáy töï mình taïo ra, do suy luaän taùc thaønh, tuøy thuaän traéc nghieäm, vaø thuyeát cho moät muïc tieâu ñaëc bieät, coù khaû naêng höôùng thöôïng, coù theå daãn ngöôøi thöïc haønh dieät taän khoå ñau".
Luùc aáy Toân giaû Sariputta (Xaù-lôïi-phaát) vaøo buoåi saùng, ñaép y, caàm baùt, vaøo thaønh Vesali ñeå khaát thöïc. Toân giaû Sariputta nghe Sunakkhatta thuoäc boä laïc Licchavi noùi nhö sau trong hoäi chuùng ôû Vesali: "Sa-moân Gotama khoâng coù phaùp thöôïng nhaân, khoâng coù tri kieán thuø thaéng xöùng ñaùng baäc Thaùnh; Sa-moân Gotama thuyeát phaùp, phaùp aáy töï mình taïo ra, do suy luaän taùc thaønh, tuøy thuaän traéc nghieäm vaø thuyeát phaùp cho moät muïc tieâu ñaëc bieät, coù khaû naêng höôùng thöôïng, coù theå daãn ngöôøi thöïc haønh dieät taän khoå ñau".
Roài Toân giaû Sariputta khaát thöïc xong, sau khi aên vaø ñi khaát thöïc trôû veà ñeán choã ôû Theá Toân, sau khi ñeán ñaûnh leã Ngaøi vaø ngoài xuoáng moät beân. Sau khi ngoài xuoáng moät beân, Toân giaû Sariputta baïch Theá Toân:
-- Baïch Theá Toân, Sunakkhatta thuoäc boä laïc Licchavi, vöøa môùi töø boû Phaùp vaø Luaät naøy, noùi lôøi noùi nhö sau trong hoäi chuùng Vesali: ""Sa-moân Gotama khoâng coù phaùp thöôïng nhaân... (nhö treân)... dieät taän khoå ñau".
-- Naøy Sariputta, Sunakkhatta phaãn noä vaø ngu si, do phaãn noä neân noùi leân lôøi aáy. Naøy Sariputta, OÂng ta nghó: "Ta seõ noùi xaáu". Theá maø keû ngu Sunakkhatta laïi noùi lôøi taùn thaùn Nhö Lai. Naøy Sariputta, ai noùi nhö sau laø taùn thaùn Nhö Lai: "Phaùp aáy ñöôïc thuyeát giaûng cho moät muïc tieâu ñaëc bieät, coù khaû naêng höôùng daãn ngöôøi thöïc haønh dieät taän khoå ñau".
Naøy Sariputta, ñoái vôùi Sunakkhatta ngu si kia, seõ khoâng coù tuøy phaùp naøo veà Ta nhö sau: "Ñaây laø Nhö Lai, A-la-haùn, Chaùnh Ñaúng Giaùc, Minh Haïnh Tuùc, Thieän Theä, Theá Gian Giaûi, Voâ Thöôïng Só, Ñieàu Ngöï Tröôïng Phu, Thieân Nhaân Sö, Phaät, Theá Toân".
Naøy Sariputta, ñoái vôùi Sunakkhatta ngu si kia, seõ khoâng coù tuøy phaùp naøo veà Ta nhö sau: "Ñaây laø Theá Toân, vò ñaõ chöùng ñöôïc caùc loaïi thaàn thoâng, moät thaân hieän ra nhieàu thaân, nhieàu thaân hieän ra moät thaân, hieän hình, bieán hình, ñi ngang qua vaùch, qua thaønh, qua nuùi, nhö ñi ngang hö khoâng, ñoän thoå troài leân ngang qua ñaát lieàn nhö ôû trong nöôùc, ñi treân nöôùc khoâng chìm nhö treân ñaát lieàn, ngoài kieát-giaø ñi treân hö khoâng nhö con chim; vôùi baøn tay, chaïm vaø rôø maët traêng vaø maët trôøi, nhöõng vaät coù ñaïi oai löïc, ñaïi oai thaàn nhö vaäy, coù theå töï thaân bay ñeán coõi Phaïm Thieân". Naøy Sariputta, ñoái vôùi Sunakkhatta ngu si kia seõ khoâng coù tuøy phaùp naøy veà Ta nhö sau: "Ñaây laø Theá Toân vôùi thieân nhó thanh tònh sieâu nhaân coù theå nghe hai loaïi tieáng chö Thieân vaø loaøi Ngöôøi, xa vaø gaàn".
Naøy Sariputta, ñoái vôùi Sunakkhatta ngu si kia seõ khoâng coù tuøy phaùp naøo veà Ta nhö sau: "Ñaây laø Theá Toân, sau khi ñi saâu vaøo taâm chuùng sanh, taâm loaøi Ngöôøi vôùi taâm cuûa mình, vò aáy bieát ñöôïc nhö sau: "Taâm coù tham bieát laø taâm coù tham. Hay taâm khoâng tham bieát laø taâm khoâng tham... taâm chuyeân chuù... taâm taùn loaïn... ñaïi haønh taâm... khoâng phaûi ñaïi haønh taâm... taâm chöa voâ thöôïng... taâm voâ thöôïng... Taâm Thieàn ñònh... Taâm khoâng Thieàn ñònh... taâm giaûi thoaùt... taâm khoâng giaûi thoaùt bieát laø taâm khoâng giaûi thoaùt". Vò aáy bieát nhö vaäy.
(Möôøi löïc cuûa Nhö Lai)
Naøy Sariputta, Nhö Lai coù ñaày ñuû möôøi Nhö Lai löïc, chính nhôø thaønh töïu möôøi löïc naøy, Nhö Lai töï nhaän cho mình ñòa vò Ngöu Vöông, roáng tieáng roáng con sö töû trong caùc Hoäi chuùng vaø chuyeån Phaïm luaân. Theá naøo laø möôøi?
(1) ÔÛ ñaây, naøy Sariputta, Nhö Lai nhö thaät tueä tri xöù laø xöù, phi xöù laø phi xöù (Tri thò xöù phi xöù löïc). Naøy Sariputta, Nhö Lai nhö thaät tueä tri xöù laø xöù, phi xöù laø phi xöù. Nhö vaäy laø Nhö Lai löïc cuûa Nhö Lai. Chính nhôø Nhö Lai löïc naøy Nhö Lai töï nhaän cho mình ñòa vò Ngöu Vöông, roáng leân tieáng roáng con sö töû trong caùc hoäi chuùng, vaø chuyeån Phaïm luaân.
(2) Laïi nöõa, naøy Sariputta, Nhö Lai nhö thaät tueä tri quaû baùo tuøy thuoäc sô do, tuøy theo sôû nhaân cuûa caùc haønh nghieäp quaù khöù, vò lai, hieän taïi (Tri tam theá nghieäp baùo löïc.) Naøy Sariputta, Nhö Lai nhö thaät tueä tri... (nhö treân)... vaø chuyeån Phaïm luaân.
(3) Laïi nöõa, naøy Sariputta, Nhö Lai nhö thaät tueä tri con ñöôøng ñöa ñeán taát caû caûnh giôùi (Tri nhöùt thieát ñaïo trí löïc). Naøy Sariputta, Nhö Lai nhö thaät tueä tri... (nhö treân)... vaø chuyeån Phaïm luaân.
(4) Laïi nöõa, naøy Sariputta, Nhö Lai nhö thaät tueä tri theá giôùi vôùi moïi caûnh giôùi, nhieàu chuûng loaïi, nhieàu sai bieät (Tri theá gian chuûng chuûng taùnh löïc). Naøy Sariputta, Nhö Lai nhö thaät tueä tri... (nhö treân)... vaø chuyeån Phaïm luaân.
(5) Laïi nöõa, naøy Sariputta, Nhö Lai nhö thaät tueä tri chí höôùng sai bieät cuûa caùc loaïi höõu tình (Tri tha chuùng sanh chöôûng chöôûng duïc löïc). Naøy Sariputta, Nhö Lai nhö thaät tueä tri ... chuyeån Phaïm luaân.
(6) Laïi nöõa, naøy Sariputta, Nhö Lai nhö thaät tueä tri nhöõng caên thöôïng haï cuûa caùc loaøi höõu tình, loaøi Ngöôøi (Tri tha chuùng sanh chö caên thöôïng haï löïc). Naøy Sariputta, Nhö Lai nhö thaät tueä tri... (nhö treân)... vaø chuyeån Phaïm luaân.
(7) Laïi nöõa, naøy Sariputta, Nhö Lai nhö thaät tueä tri söï taïp nhieãm, söï thanh tònh, söï xuaát khôûi cuûa caùc Thieàn, chöùng veà Thieàn, veà giaûi thoaùt, veà ñònh (Tri chö Thieàn tam muoäi löïc). Naøy Sariputta, Nhö Lai nhö thaät tueä tri... (nhö treân)... vaø chuyeån Phaïm luaân.
(8) Laïi nöõa, naøy Sariputta, Nhö Lai nhôù ñeán caùc ñôøi soáng quaù khöù, nhö moät ñôøi, hai ñôøi, ba ñôøi, boán ñôøi, naêm ñôøi, möôøi ñôøi, hai möôi ñôøi, ba möôi ñôøi, boán möôi ñôøi, naêm möôi ñôøi, moät traêm ñôøi, moät ngaøn ñôøi, moät traêm ngaøn ñôøi, nhieàu hoaïi kieáp, nhieàu thaønh kieáp, nhieàu thaønh hoaïi kieáp. Ngaøi nhôù raèng: "Taïi choã kia, Ta coù teân nhö theá naøy, doøng hoï nhö theá naøy, giai caáp nhö theá naøy, thoï khoå laïc nhö theá naøy, tuoåi thoï ñeán möùc nhö theá naøy. Sau khi cheát taïi choã kia, Ta ñöôïc sanh ra choã noï. Taïi choã aáy, Ta coù teân nhö theá naøy, doøng hoï nhö theá naøy, giai caáp nhö theá naøy, thoï khoå laïc nhö theá naøy, tuoåi thoï ñeán möùc nhö theá naøy. Sau khi cheát taïi choã noï, Ta ñöôïc sanh ra ôû ñaây". Nhö vaäy, Nhö Lai nhôù ñeán nhieàu ñôøi soáng quaù khöù cuøng vôùi caùc neùt ñaïi cöông vaø caùc chi tieát. Naøy Sariputta, Nhö Lai nhö thaät tueä tri... (nhö treân)... vaø chuyeån Phaïm luaân.
(9) Laïi nöõa, naøy Sariputta, Nhö Lai vôùi thieân nhaõn thuaàn tònh, sieâu nhaân, thaáy söï soáng vaø cheát cuûa chuùng sanh. Nhö Lai tueä tri roõ raèng, chuùng sanh ngöôøi haï lieät, keû cao sang, ngöôøi ñeïp ñeõ, keû thoâ xaáu, ngöôøi may maén, keû baát haïnh ñeàu do haïnh nghieäp cuûa hoï. Caùc chuùng sanh naøy laøm nhöõng aùc haïnh veà thaân, veà lôøi vaø veà yù, phæ baùng caùc baäc Thaùnh, theo taø kieán, taïo caùc nghieäp theo taø kieán. Nhöõng ngöôøi naøy sau khi thaân hoaïi maïng chung phaûi sanh vaøo coõi döõ, aùc thuù, ñoïa xöù, ñòa nguïc. Caùc chuùng sanh naøy laøm nhöõng thieän haïnh veà thaân, veà lôøi vaø veà yù, khoâng phæ baùng caùc baäc Thaùnh, theo chaùnh kieán, taïo caùc nghieäp theo chaùnh kieán. Nhöõng ngöôøi naøy, sau khi thaân hoaïi maïng chung, ñöôïc sanh leân caùc thieän thuù, coõi Trôøi, treân ñôøi naøy. Nhö vaäy, Nhö Lai vôùi thieân nhaõn thuaàn tònh, sieâu nhaân, thaáy söï soáng cheát cuûa chuùng sanh. Nhö Lai tueä tri raèng, chuùng sanh, ngöôøi haï lieät, keû cao sang, ngöôøi ñeïp ñeõ, keû thoâ xaáu, ngöôøi may maén, keû baát haïnh, ñeàu do haïnh nghieäp cuûa hoï. Naøy Sariputta, Nhö Lai nhö thaät tueä tri... (nhö treân)... vaø chuyeån Phaïm luaân.
(10) Laïi nöõa, naøy Sariputta, Nhö Lai nhôø ñoaïn tröø caùc laäu hoaëc töï mình chöùng tri, chöùng ngoä, thaønh töïu vaø an truù ngay trong hieän taïi voâ laäu taâm giaûi thoaùt, tueä giaûi thoaùt. Naøy Sariputta, Nhö Lai nhôø ñoaïn tröø caùc laäu hoaëc, töï mình vôùi thaéng trí chöùng ngoä, chöùng ñaït vaø an truù ngay trong hieän taïi voâ laäu taâm giaûi thoaùt, tueä giaûi thoaùt. Chính nhôø Nhö Lai löïc naøy, Nhö Lai töï nhaän cho mình ñòa vò Ngöu Vöông, roáng tieáng roáng con sö töû trong caùc Hoäi chuùng vaø chuyeån Phaïm luaân.
Naøy Sariputta, Nhö Lai coù ñaày ñuû möôøi Nhö Lai löïc. Chính nhôø thaønh töïu möôøi löïc naøy, Nhö Lai töï nhaän cho mình ñòa vò Ngöu Vöông, roáng tieáng roáng sö töû trong caùc Hoäi chuùng vaø chuyeån Phaïm luaân.
Naøy Sariputta, neáu ai bieát Ta nhö vaäy, thaáy Ta nhö vaäy maø coøn noùi: "Sa-moân Gotama khoâng coù phaùp Thöôïng nhaân, khoâng coù tri kieán thuø thaéng xöùng ñaùng baäc Thaùnh. Sa-moân Gotama thuyeát phaùp, phaùp aáy töï mình taïo ra, do suy luaän taùc thaønh, tuøy thuaän traéc nghieäm, thuyeát phaùp cho moät muïc tieâu ñaëc bieät, coù khaû naêng höôùng thöôïng, coù theå höôùng daãn ngöôøi thöïc haønh dieät taän khoå ñau". Naøy Sariputta, neáu ngöôøi aáy khoâng töø boû lôøi noùi aáy; khoâng töø boû taâm aáy, khoâng ñoaïn tröø taø kieán aáy; ngöôøi aáy seõ bò rôi vaøo ñòa nguïc nhö moät gaùnh naëng bò quaêng boû moät beân. Naøy Sariputta, nhö Tyû-kheo thaønh töïu giôùi haïnh, thaønh töïu Thieàn ñònh, thaønh töïu trí tueä coù theå chöùng ñöôïc chaùnh trí ngay trong hieän taïi. Naøy Sariputta, Ta noùi nhö vaäy laø söï thaønh töïu nhö vaäy. Neáu ngöôøi aáy khoâng töø boû lôøi noùi aáy khoâng töø boû taâm aáy, khoâng ñoaïn tröø taø kieán aáy; ngöôøi aáy seõ bò rôi vaøo ñòa nguïc nhö moät gaùnh naëng bò quaêng boû moät beân.
(Boán phaùp voâ sôû uùy)
Naøy Sariputta, coù boán phaùp voâ sôû uùy chính nhôø thaønh töïu boán phaùp naøy, Nhö Lai töï nhaän cho mình ñòa vò Ngöu Vöông, roáng tieáng roáng con söû töû trong caùc hoäi chuùng vaø chuyeån Phaïm luaân. Theá naøo laø boán?
Naøy Sariputta, Ta thaáy khoâng coù lyù do gì, moät Sa-moân, Baø-la-moân, chö Thieân, Ma vöông, Phaïm thieân hay moät ai ôû ñôøi coù theå chæ trích Ta ñuùng phaùp raèng: "Caùc phaùp naøy chöa ñöôïc chöùng ngoä hoaøn toaøn, maø quyù vò töï xöng ñaõ chöùng ngoä hoaøn toaøn". Naøy Sariputta, vì Ta thaáy khoâng coù lyù do gì nhö vaäy, neân Ta soáng ñaït ñöôïc an oån, ñaït ñöôïc khoâng sôï haõi, ñaït ñöôïc voâ uùy.
Naøy Sariputta, Ta thaáy khoâng coù lyù do gì... coù theå chæ trích Ta ñuùng phaùp raèng: "Caùc laäu hoaëc naøy chöa ñöôïc ñoaïn tröø maø quyù vò töï xöng ñaõ ñoaïn tröø". Naøy Sariputta, vì Ta khoâng thaáy... ñaït ñöôïc voâ uùy.
Naøy Sariputta, Ta thaáy khoâng coù lyù do gì... coù theå chæ trích Ta ñuùng phaùp raèng: "Nhöõng phaùp naøy ñöôïc goïi laø caùc chöôùng ngaïi phaùp khi ñöôïc thöïc haønh thôøi khoâng coù gì goïi laø chöôùng ngaïi phaùp caû". Naøy Sariputta, vì Ta khoâng thaáy... ñaït ñöôïc voâ uùy.
Naøy Sariputta, Ta thaáy khoâng coù lyù do gì moät Sa-moân Baø-la-moân, chö Thieân, Ma vöông, Phaïm thieân hay moät ai ôû ñôøi coù theå chæ trích Ta ñuùng phaùp raèng: "Phaùp do quyù vò thuyeát giaûng khoâng ñöa ñeán muïc tieâu ñaëc bieät, khoâng coù khaû naêng höôùng thöôïng, khoâng coù theå daãn ngöôøi thöïc haønh ñeán dieät taän khoå ñau". Naøy Sariputta, vì Ta thaáy khoâng coù lyù do gì nhö vaäy, neân Ta soáng ñaït ñöôïc an oån, ñaït ñöôïc khoâng sôï haõi, ñaït ñöôïc voâ uùy.
Naøy Sariputta, coù boán phaùp voâ sôû uùy, chính nhôø thaønh töïu boán phaùp naøy, Nhö Lai töï nhaän cho mình ñòa vò Ngöu Vöông, roáng tieáng roáng con söû töû trong caùc hoäi chuùng vaø chuyeån Phaïm luaân.
Naøy Sariputta, neáu ai bieát Ta nhö vaäy... ngöôøi aáy seõ bò rôi vaøo ñòa nguïc nhö moät gaùnh naëng bò quaêng boû moät beân.
(Taùm hoäi chuùng)
Naøy Sariputta, coù taùm Hoäi chuùng naøy: Hoäi chuùng Saùt-ñeá-lò, Hoäi chuùng Baø-la-moân, Hoäi chuùng Gia chuû, Hoäi chuùng Sa-moân, Hoäi chuùng Töù thieân vöông, Hoäi chuùng Tam thaäp tam thieân, Hoäi chuùng Maøra, Hoäi chuùng Phaïm thieân. Naøy Sariputta, coù taùm Hoäi chuùng naøy. Naøy Sariputta, Nhö Lai thaønh töïu boán phaùp voâ sôû uùy nhö vaäy, ñeán gaàn vaø vaøo taùm Hoäi chuùng naøy.
Naøy Sariputta, Ta nhôù laïi Ta ñaõ ñeán haøng traêm Hoäi chuùng Saùt-ñeá-lò. Tuy vaäy, tröôùc khi Ta ngoài xuoáng taïi choã aáy, tröôùc khi Ta noùi chuyeän vaø tröôùc khi Ta ñaøm luaän; naøy Sariputta, ta thaáy khoâng coù lyù do gì ñeå nghó raèng: "Chaéc chaén söï sôï haõi vaø run sôï seõ ñeán aùm aûnh Ta". Naøy Sariputta, vì Ta thaáy khoâng coù lyù do gì nhö vaäy, neân Ta soáng ñaït ñöôïc an oån, ñaït ñöôïc khoâng sôï haõi, ñaït ñöôïc voâ uùy.
Naøy Sariputta, Ta nhôù laïi, Ta ñaõ ñeán haøng traêm Hoäi chuùng Baø-la-moân... (nhö treân)... Hoäi chuùng Gia chuû... Hoäi chuùng Sa-moân... Hoäi chuùng Töù thieân vöông... Hoäi chuùng Tam thaäp tam thieân... Hoäi chuùng Maøra... Hoäi chuùng Phaïm thieân. Tuy vaäy, tröôùc khi Ta ngoài xuoáng taïi choã aáy, tröôùc khi Ta noùi chuyeän vaø tröôùc khi Ta ñaøm luaän, naøy Sariputta, Ta thaáy khoâng coù moät lyù do gì ñeå nghó raèng: "Chaéc chaén söï sôï haõi vaø run sôï seõ ñeán aùm aûnh Ta". Naøy Sariputta, vì Ta thaáy khoâng coù lyù do gì nhö vaäy, neân Ta soáng ñaït ñöôïc an oån, ñaït ñöôïc khoâng sôï haõi, ñaït ñöôïc voâ uùy.
Naøy Sariputta, neáu ai bieát Ta nhö vaäy... ngöôøi aáy seõ bò rôi vaøo ñòa nguïc, nhö moät gaùnh naëng bò quaêng boû moät beân.
(Boán loaïi sanh)
Naøy Sariputta, coù boán loaïi sanh. Theá naøo laø boán? Noaõn sanh, thai sanh, thaáp sanh, hoùa sanh.
Naøy Sariputta, theá naøo laø noaõn sanh? Naøy Sariputta, nhöõng loaïi chuùng sanh naøo phaù voû tröùng, maø sanh, naøy Sariputta nhö vaäy goïi laø noaõn sanh. Vaø naøy Sariputta, theá naøo laø thai sanh? Naøy Sariputta, nhöõng loaïi chuùng sanh naøo phaù maøn da moûng che choã kín maø sanh, naøy Sariputta, nhö vaäy goïi laø thai sanh. Vaø naøy Sariputta, theá naøo laø thaáp sanh? Naøy Sariputta, nhöõng loaïi chuùng sanh naøo sanh ra töø caù thuùi, töø xaùc cheát thuùi, töø chaùo côm thuùi, hay trong hoà nöôùc dô hay trong ao nöôùc nhôùp. Naøy Sariputta, nhö vaäy goïi laø thaáp sanh. Vaø naøy Sariputta, theá naøo laø hoùa sanh? Chö Thieân, caùc chuùng sanh ôû ñòa nguïc, moät soá thuoäc loaøi ngöôøi vaø moät soá thuoäc ñoïa xöù. Naøy Sariputta, nhö vaäy goïi laø hoùa sanh.
Naøy Sariputta coù boán loaïi sanh nhö vaäy. Naøy Sariputta, neáu ai bieát Ta nhö vaäy... ngöôøi aáy seõ bò rôi vaøo ñòa nguïc, nhö moät gaùnh naëng bò quaêng boû moät beân.
(Naêm sanh thuù vaø Nieát baøn)
Naøy Sariputta, coù naêm loaïi sanh thuù naøy. Theá naøo laø naêm? Ñòa nguïc, baøng sanh, ngaï quyû, loaøi Ngöôøi, chö Thieân.
(1) Naøy Sariputta, Ta tueä tri ñòa nguïc, con ñöôøng ñöa ñeán ñòa nguïc vaø haønh loä ñöa ñeán ñòa nguïc. Tuøy theo haïnh nghieäp, sau khi thaân hoaïi maïng chung, phaûi sanh vaøo coõi döõ, aùc thuù, ñoïa xöù, ñòa nguïc, söï vieäc naøy ta cuõng tueä tri.
(2) Vaø naøy Sariputta, Ta tueä tri baøng sanh, con ñöôøng ñöa ñeán baøng sanh. Tuøy theo haïnh nghieäp, sau khi thaân hoaïi maïng chung, phaûi sanh vaøo baøng sanh, söï vieäc naøy Ta cuõng tueä tri.
(3) Vaø naøy Sariputta, Ta tueä tri ngaï quyû, con ñöôøng ñöa ñeán ngaï quyû, vaø haønh loä ñöa ñeán ngaï quyû. Tuøy theo haønh nghieäp, sau khi thaân hoaïi maïng chung, phaûi sanh vaøo ngaï quyû, söï vieäc naøy Ta cuõng tueä tri.
(4) Vaø naøy Sariputta, Ta cuõng tueä tri loaøi Ngöôøi, con ñöôøng ñöa ñeán theá giôùi loaøi Ngöôøi vaø haønh loä ñöa ñeán theá giôùi loaøi Ngöôøi. Tuøy theo haønh nghieäp, sau khi thaân hoaïi maïng chung, sanh vaøo loaøi Ngöôøi, söï vieäc naøy Ta cuõng tueä tri.
(5) Vaø naøy Sariputta, Ta cuõng tueä tri chö Thieân, con ñöôøng ñöa ñeán Thieân giôùi vaø haønh loä ñöa ñeán Thieân giôùi. Tuøy theo haønh nghieäp, sau khi thaân hoaïi maïng chung, sanh vaøo thieän thuù, Thieân giôùi, theá giôùi naøy, söï vieäc naøy Ta cuõng tueä tri.
Vaø naøy Sariputta, Ta cuõng tueä tri Nieát-baøn, con ñöôøng ñöa ñeán Nieát-baøn vaø haønh loä ñöa ñeán Nieát-baøn. Tuøy theo haønh nghieäp, do ñoaïn tröø caùc laäu hoaëc, sau khi töï mình vôùi thaéng trí, chöùng ngoä, chöùng ñaït vaø an truù ngay trong hieän taïi voâ laäu taâm giaûi thoaùt, tueä giaûi thoaùt, söï vieäc naøy, Ta cuõng tueä tri.
(1) Naøy Sariputta, ôû ñaây, vôùi taâm cuûa Ta, Ta tueä tri taâm cuûa moät soá ngöôøi. Do haønh nghieäp cuûa ngöôøi naøy nhö vaäy, cöû chæ nhö vaäy, böôùc vaøo ñaïo loä nhö vaäy, sau khi thaân hoaïi maïng chung seõ sanh vaøo coõi döõ, aùc thuù, ñoïa xöù, ñòa nguïc nhö vaäy. Sau moät thôøi gian, vôùi thieân nhaõn thanh tònh, sieâu nhaân, Ta thaáy ngöôøi aáy, sau khi thaân hoaïi maïng chung sanh vaøo coõi döõ, aùc thuù, ñoïa xöù, ñòa nguïc, phaûi caûm thoï nhöõng caûm giaùc cöïc khoå, thoáng khoå, khoác lieät. Naøy Sariputta, cuõng nhö coù moät hoá than saâu hôn thaân ngöôøi, ñaày vun than höøng, khoâng coù löûa ngoïn, khoâng coù khoùi, vaø moät ngöôøi ñi ñeán, bò noùng böùc aùp ñaûo, bò noùng böùc haønh haï, meät moûi khoâ coå, ñaéng hoïng, khaùt nöôùc, vaø ñi thaúng ñeán hoá than aáy chæ baèng moät con ñöôøng. Moät ngöôøi coù maét thaáy ngöôøi aáy, coù theå noùi: "Haønh nghieäp cuûa ngöôøi naøy nhö vaäy, cöû chæ nhö vaäy, böôùc vaøo ñaïo loä nhö vaäy, seõ ñi ñeán hoá than kia". Sau moät thôøi gian, ngöôøi aáy seõ thaáy ngöôøi kia rôi vaøo hoá than aáy vaø phaûi caûm thoï nhöõng caûm giaùc cöïc khoå, thoáng khoå, khoác lieät. Naøy Sariputta, cuõng vaäy, ôû ñaây vôùi taâm cuûa Ta, Ta tueä tri taâm cuûa moät soá ngöôøi: "Haønh nghieäp cuûa ngöôøi naøy nhö vaäy, cöû chæ nhö vaäy, böôùc vaøo ñaïo loä nhö vaäy, sau khi thaân hoaïi maïng chung seõ sanh vaøo coõi döõ, aùc thuù, ñoïa xöù, ñòa nguïc nhö vaäy". Sau moät thôøi gian, vôùi thieân nhaõn thanh tònh sieâu nhaân, Ta thaáy ngöôøi aáy sau khi thaân hoaïi maïng chung, sanh vaøo coõi döõ, aùc thuù, ñoïa xöù, ñòa nguïc, phaûi caûm thoï nhöõng caûm giaùc cöïc khoå, thoáng khoå, khoác lieät.
(2) Naøy Sariputta, ôû ñaây vôùi taâm cuûa Ta, Ta tueä tri taâm cuûa moät soá ngöôøi: "Haønh nghieäp cuûa ngöôøi naøy nhö vaäy, cöû chæ nhö vaäy, böôùc vaøo ñaïo loä nhö vaäy, sau khi thaân hoaïi maïng chung, seõ sanh vaøo baøng sanh". Sau moät thôøi gian, vôùi thieân nhaõn thanh tònh sieâu nhaân, Ta thaáy keû aáy sau khi thaân hoaïi maïng chung, sanh vaøo baøng sanh, phaûi caûm thoï nhöõng caûm giaùc cöïc khoå, thoáng khoå, khoác lieät. Naøy Sariputta, cuõng nhö coù moät hoá phaân, saâu hôn thaân ngöôøi, ñaày nhöõng phaån ueá, vaø moät ngöôøi ñi ñeán, bò noùng böùc aùp ñaûo, bò noùng böùc haønh haï, meät moûi, khoâ coå, ñaéng hoïng, khaùt nöôùc vaø ñi thaúng ñeán hoá phaân aáy chæ baèng moät con ñöôøng. Moät ngöôøi coù maét thaáy ngöôøi aáy coù theå noùi: "Haønh nghieäp cuûa ngöôøi naøy nhö vaäy, cöû chæ nhö vaäy vaø böôùc vaøo ñaïo loä nhö vaäy, seõ ñi ñeán hoá phaân aáy". Sau moät thôøi gian, ngöôøi aáy seõ thaáy ngöôøi kia rôi vaøo hoá phaân aáy vaø phaûi caûm thoï nhöõng caûm giaùc cöïc khoå, thoáng khoå, khoác lieät. Naøy Sariputta, cuõng vaäy, ôû ñaây vôùi taâm cuûa Ta... (nhö treân)... thoáng khoå, khoác lieät.
(3) Naøy Sariputta, ôû ñaây vôùi taâm cuûa Ta, Ta tueä tri taâm cuûa moät soá ngöôøi "Haønh nghieäp cuûa ngöôøi naøy nhö vaäy, cöû chæ nhö vaäy... sau khi thaân hoaïi maïng chung seõ sanh vaøo ngaï quyû, phaûi caûm thoï nhöõng caûm giaùc cöïc khoå, thoáng khoå, khoác lieät". Naøy Sariputta, cuõng nhö coù moät caây soáng treân mieáng ñaát khoâng baèng phaúng, vôùi laù thöa thôùt, vôùi boùng che töøng ñaùm löa thöa. Vaø moät ngöôøi ñi ñeán bò noùng böùc aùp ñaûo, bò noùng böùc haønh haï, meät moûi, khoâ coå, ñaéng hoïng, khaùt nöôùc vaø ñi thaúng ñeán caây aáy chæ baèng moät con ñöôøng. Moät ngöôøi coù maét thaáy ngöôøi aáy coù theå noùi: "Haønh nghieäp cuûa ngöôøi naøy nhö vaäy, cöû chæ nhö vaäy vaø böôùc vaøo ñaïo loä nhö vaäy, seõ ñi ñeán caây aáy". Sau moät thôøi gian, ngöôøi aáy seõ thaáy ngöôøi kia ngoài hay naèm döôùi boùng caây aáy vaø phaûi caûm thoï nhöõng caûm giaùc cöïc khoå, thoáng khoå, khoác lieät. Naøy Sariputta, cuõng vaäy ôû ñaây vôùi taâm cuûa Ta... (nhö treân)... thoáng khoå, khoác lieät.
(4) Naøy Sariputta, ôû ñaây vôùi taâm cuûa Ta, Ta bieát taâm cuûa moät soá ngöôøi: "Haønh nghieäp cuûa ngöôøi naøy nhö vaäy, cöû chæ nhö vaäy... sau khi thaân hoaïi maïng chung, seõ sanh vaøo loaøi ngöôøi". Sau moät thôøi gian... Ta thaáy ngöôøi aáy sanh vaøo loaøi ngöôøi, vaø caûm thoï ñöôïc nhieàu caûm giaùc laïc thoï. Naøy Sariputta, cuõng nhö coù moät caây soáng treân mieáng ñaát baèng phaúng vôùi laù sum seâ, vôùi boùng caây raäm raïp. Vaø moät ngöôøi ñi ñeán, bò noùng böùc aùp ñaûo, bò noùng böùc haønh haï, meät moûi, khoâ coå, ñaéng hoïng, khaùt nöôùc vaø ñi thaúng ñeán caây aáy chæ baèng moät con ñöôøng. Moät ngöôøi coù maét thaáy ngöôøi aáy coù theå noùi: "Haønh nghieäp cuûa ngöôøi naøy nhö vaäy, cöû chæ cuûa ngöôøi naøy nhö vaäy vaø böôùc vaøo ñaïo loä nhö vaäy, seõ ñi ñeán caây aáy". Sau moät thôøi gian, ngöôøi aáy seõ thaáy ngöôøi kia, ngoài hay naèm döôùi boùng caây aáy vaø caûm thoï ñöôïc nhieàu caûm giaùc laïc thoï. Naøy Sariputta, cuõng vaäy, ôû ñaây, vôùi taâm cuûa Ta... ñöôïc nhieàu caûm giaùc laïc thoï.
(5) Naøy Sariputta, ôû ñaây vôùi taâm cuûa Ta, Ta tueä tri taâm cuûa moät soá ngöôøi: "Haønh nghieäp cuûa ngöôøi naøy nhö vaäy, cöû chæ nhö vaäy... sau khi thaân hoaïi maïng chung seõ sanh vaøo thieän thuù, Thieân giôùi, coõi ñôøi naøy". Sau moät thôøi gian... Ta thaáy ngöôøi aáy sanh vaøo thieän thuù, Thieân giôùi, coõi ñôøi naøy vaø caûm thoï nhöõng caûm giaùc cöïc laïc. Naøy Sariputta, gioáng nhö moät ngoâi laàu, coù gaùc nhoïn, coù toâ voâi caû trong laãn ngoaøi, ñöôïc che gioù, coù then choát ñoùng laïi vaø coù caùc cöûa soå kheùp kín. Taïi ñaây coù moät saøng toïa, traûi neäm loâng daøi, traûi neäm maøu traéng, traûi neäm boâng coù theâu hoa, traûi neäm baèng da sôn döông goïi laø kadali, coù neäm vôùi khuoân maøu treo phía treân, coù goái daøi maøu ñoû caû hai ñaàu. Vaø moät ngöôøi ñi ñeán, bò noùng böùc aùp ñaûo, bò noùng böùc haønh haï, meät moûi, khoâ coå, ñaéng hoïng, khaùt nöôùc vaø ñi thaúng ñeán ngoâi laàu aáy. Moät ngöôøi coù maét thaáy ngöôøi aáy coù theå noùi: "Haønh nghieäp cuûa ngöôøi naøy nhö vaäy, cöû chæ nhö vaäy, vaø böôùc vaøo ñaïo loä nhö vaäy, seõ ñi ñeán ngoâi laàu aáy". Sau moät thôøi gian, ngöôøi aáy seõ thaáy ngöôøi kia ngoài hay naèm trong ngoâi laàu aáy, trong gaùc nhoïn aáy, treân saøng toïa aáy vaø caûm thoï ñöôïc nhieàu caûm thoï cöïc laïc. Naøy Sariputta, cuõng vaäy, ôû ñaây vôùi taâm cuûa Ta... ñöôïc nhieàu caûm giaùc laïc thoï.
(6) Naøy Sariputta, ôû ñaây vôùi taâm cuûa Ta, Ta tueä tri taâm cuûa moät soá ngöôøi: "Haønh nghieäp cuûa ngöôøi naøy nhö vaäy, cöû chæ nhö vaäy, böôùc vaøo ñaïo loä nhö vaäy, seõ ñoaïn tröø caùc laäu hoaëc, töï mình vôùi thaéng trí chöùng ngoä, chöùng ñaït vaø an truù ngay trong hieän taïi voâ laäu taâm giaûi thoaùt, tueä giaûi thoaùt nhö vaäy". Sau moät thôøi gian, Ta thaáy vò aáy ñoaïn tröø caùc laäu hoaëc, töï mình vôùi thaéng trí chöùng ngoä, chöùng ñaït vaø an truù ngay trong hieän taïi voâ laäu taâm giaûi thoaùt, tueä giaûi thoaùt, caûm thoï nhöõng caûm giaùc cöïc laïc. Naøy Sariputta, gioáng nhö moät hoà sen coù nöôùc trong, coù nöôùc ngoït, coù nöôùc maùt, coù nöôùc trong saùng, coù bôø hoà kheùo saép ñaët, ñeïp ñeõ, vaø khoâng xa hoà aáy coù khu röøng raäm raïp. Moät ngöôøi ñi ñeán, bò noùng böùc aùp ñaûo, bò noùng böùc haønh haï, meät moûi, khoâ coå, ñaéng hoïng, khaùt nöôùc vaø ñi thaúng ñeán hoà sen aáy. Moät ngöôøi coù maét thaáy ngöôøi aáy coù theå noùi: "Haønh nghieäp cuûa ngöôøi naøy nhö vaäy, cöû chæ nhö vaäy, vaø böôùc vaøo ñaïo loä nhö vaäy, seõ ñi ñeán hoà sen aáy". Sau moät thôøi gian, ngöôøi aáy seõ thaáy ngöôøi kia, sau khi taåm mình vaøo hoà sen aáy, sau khi taém röûa, uoáng nöôùc vaø laøm cho dòu bôùt moïi öu tö, meät moûi, phieàn naõo, sau khi ra khoûi hoà lieàn qua ngoài hay naèm trong röøng caây raäm raïp aáy vaø caûm thoï nhöõng caûm giaùc cöïc laïc. Cuõng vaäy, naøy Sariputta, ôû ñaây vôùi taâm cuûa Ta, Ta tueä tri taâm cuûa moät soá ngöôøi: "Haønh nghieäp cuûa ngöôøi naøy nhö vaäy, cöû chæ nhö vaäy, böôùc vaøo ñaïo loä nhö vaäy, seõ ñoaïn tröø caùc laäu hoaëc, töï mình vôùi thaéng trí chöùng ngoä, chöùng ñaït vaø an truù ngay trong hieän taïi voâ laäu taâm giaûi thoaùt, tueä giaûi thoaùt nhö vaäy". Sau moät thôøi gian, Ta thaáy vò aáy ñoaïn tröø caùc laäu hoaëc, töï mình vôùi thaéng trí chöùng ngoä, chöùng ñaït vaø an truù ngay trong hieän taïi voâ laäu taâm giaûi thoaùt, tueä giaûi thoaùt, caûm thoï nhöõng caûm giaùc cöïc laïc.
Naøy Sariputta, naêm loaïi naøy laø naêm sanh thuù. Naøy Sariputta, coù ai bieát Ta nhö vaäy, thaáy Ta nhö vaäy, vaø noùi: "Sa-moân Gotama khoâng coù phaùp Thöôïng nhaân, khoâng coù tri kieán thuø thaéng xöùng ñaùng baäc Thaùnh. Sa-moân Gotama thuyeát phaùp, phaùp aáy töï mình taïo ra, do suy luaän taùc thaønh, tuøy thuoäc traéc nghieäm". Naøy Sariputta, neáu ngöôøi aáy khoâng töø boû lôøi noùi aáy, khoâng töø boû taâm aáy, khoâng ñoaïn tröø taø kieán aáy, thì ngöôøi aáy seõ bò rôi vaøo ñòa nguïc nhö moät gaùnh naëng bò quaêng boû moät beân. Naøy Sariputta, Tyû-kheo thaønh töïu giôùi haïnh, thaønh töïu thieàn ñònh, thaønh töïu trí tueä, coù theå chöùng ñöôïc chaùnh trí ngay trong hieän taïi. Naøy Sariputta, Ta noùi nhö vaäy laø söï thaønh töïu nhö vaäy. Neáu ngöôøi aáy khoâng töø boû lôøi noùi aáy, khoâng töø boû taâm aáy, khoâng ñoaïn tröø taø kieán aáy, thì ngöôøi aáy seõ bò rôi vaøo ñòa nguïc nhö moät gaùnh naëng bò quaêng boû moät beân.
(Khoå haïnh cuûa Boà-taùt)
Naøy Sariputta, Ta thaéng tri phaïm haïnh, ñaày ñuû boán haïnh: veà khoå haïnh, Ta khoå haïnh ñeä nhaát; veà baàn ueá, Ta baàn ueá ñeä nhaát; veà yeåm ly, Ta yeåm ly ñeä nhaát; veà ñoäc cö, Ta ñoäc cö ñeä nhaát.
Naøy Sariputta, ôû ñaây, khoå haïnh cuûa Ta nhö sau: Ta soáng loõa theå, phoùng tuùng, khoâng theo khuoân pheùp, lieám tay cho saïch, ñi khaát thöïc khoâng chòu böôùc tôùi, khoâng nhaän ñoà aên mang ñeán, khoâng nhaän ñoà aên ñaëc bieät naáu cho mình, khoâng nhaän môøi ñi aên, khoâng nhaän ñoà aên töø nôi noài chaûo, khoâng nhaän ñoà aên taïi ngöôõng cöûa, khoâng nhaän ñoà aên ñaët giöõa nhöõng caây gaäy, khoâng nhaän ñoà aên ñaët giöõa nhöõng coái giaõ gaïo, khoâng nhaän ñoà aên töø hai ngöôøi ñang aên, khoâng nhaän ñoà aên töø ngöôøi ñaøn baø coù thai, khoâng nhaän ñoà aên töø ngöôøi ñaøn baø ñang cho con buù, khoâng nhaän ñoà aên töø ngöôøi ñaøn baø ñang giao caáu, khoâng nhaän ñoà aên ñi quyeân, khoâng nhaän ñoà aên taïi choã coù choù ñöùng, khoâng nhaän ñoà aên taïi choã coù ruoài bu, khoâng aên caù, aên thòt, khoâng uoáng röôïu naáu, röôïu men. Ta chæ nhaän ñoà aên taïi moät nhaø, chæ nhaän aên moät mieáng, hay chæ nhaän aên taïi hai nhaø, chæ nhaän aên hai mieáng, hay chæ nhaän aên taïi baûy nhaø, chæ nhaän aên baûy mieáng. Ta nuoâi soáng chæ vôùi moät cheùn, nuoâi soáng chæ vôùi hai cheùn, nuoâi soáng chæ vôùi baûy cheùn. Ta chæ aên moät ngaøy moät böõa, hai ngaøy moät böõa, baûy ngaøy moät böõa. Nhö vaäy Ta soáng theo haïnh tieát cheá aên uoáng cho ñeán nöûa thaùng môùi aên moät laàn. Ta chæ aên coû luùa ñeå soáng, luùa taéc, gaïo löùc, aên hoät caûi nivara, aên da vuïn, aên traáu, uoáng nöôùc boät gaïo, aên boät vöøng, aên coû, aên phaân boø, aên traùi caây, aên reã caây trong röøng, aên traùi caây ruïng ñeå soáng. Ta maëc vaûi gai thoâ, maëc vaûi gai thoâ laãn vôùi caùc vaûi khaùc, maëc vaûi taåm lieäm roài quaêng ñi, maëc aùo phaán taûo y, maëc voû caây tititaka laøm aùo, maëc da con sôn döông ñen, maëc aùo beän töøng maûnh da con sôn döông ñen, maëc aùo baèng coû caùt töôøng, maëc aùo voû caây, maëc aùo baèng taám goã nhoû, maëc aùo baèng toùc beän laïi thaønh meàn, maëc aùo baèng ñuoâi ngöïa beän laïi, maëc aùo baèng loâng cuù. Ta soáng nhoå raâu toùc, Ta theo taäp tuïc soáng nhoå raâu toùc, Ta theo haïnh thöôøng ñöùng khoâng duøng choã ngoài, Ta laø ngöôøi ngoài choû hoû, soáng tinh taán theo haïnh ngoài choû hoû. Ta duøng gai laøm giöôøng, thöôøng nguû naèm treân giöôøng gai, soáng duøng vaùn goã laøm giöôøng, soáng naèm treân ñaát traàn, thöôøng naèm nguû moät beân hoâng, soáng ñeå buïi vaø nhôùp che dính thaân mình, soáng vaø nguû ngoaøi trôøi, theo haïnh baï ñaâu naèm ñaáy, soáng aên caùc ueá vaät, soáng khoâng uoáng nöôùc laïnh, theo haïnh khoâng uoáng nöôùc laïnh, soáng moät ñeâm taém ba laàn, theo haïnh xuoáng nöôùc taém. Nhö vaäy Ta soáng theo haïnh haønh haï, daøy voø thaân theå theo nhieàu caùch. Naøy Sariputta, nhö vaäy laø khoå haïnh cuûa Ta.
Naøy Sariputta, ôû ñaây haïnh baàn ueá cuûa Ta nhö sau: Treân thaân Ta, buïi baëm chaát ñaày traûi nhieàu naêm thaùng, ñoùng thaønh taám, thaønh mieáng. Nhö goác caây tinduka buïi baëm chaát ñaày traûi nhieàu naêm thaùng, ñoùng thaønh taám, thaønh mieáng; cuõng vaäy, naøy Sariputta, treân thaân Ta buïi baëm chaát ñaày traûi nhieàu naêm thaùng, ñoùng thaønh taám, thaønh mieáng. Naøy Sariputta, Ta khoâng nghó raèng: "Vôùi tay cuûa Ta, Ta haõy phuûi saïch buïi baëm naøy ñi, hay nhöõng ngöôøi khaùc vôùi tay cuûa hoï haõy phuûi saïch buïi baëm naøy ñi cho Ta". Naøy Sariputta, Ta khoâng coù nghó nhö vaäy. Naøy Sariputta, nhö vaäy laø söï baàn ueá cuûa Ta.
Naøy Sariputta, nhö theá naøy laø söï yeåm ly cuûa Ta. Naøy Sariputta, tænh giaùc, Ta ñi tôùi; tænh giaùc Ta ñi lui, Ta an truù loøng töø cho ñeán trong moät gioït nöôùc vôùi taâm tö: "Mong raèng Ta khoâng laøm haïi moät chuùng sanh nhoû naøo trong nhöõng aùc ñaïo cuûa hoï!" Naøy Sariputta, nhö vaäy laø söï yeåm ly cuûa Ta.
Naøy Sariputta, nhö theá naøy laø söï ñoäc cö cuûa Ta. Naøy Sariputta, Ta ñi saâu vaøo moät khu röøng vaø an truù taïi choã aáy. Khi Ta thaáy ngöôøi chaên boø, ngöôøi muïc suùc, ngöôøi caét coû, ngöôøi ñoán cuûi hay ngöôøi thôï röøng, Ta lieàn chaïy töø röøng naøy qua röøng khaùc, töø luøm caây naøy qua luøm caây khaùc, töø thung luõng naøy qua thung luõng khaùc, töø ñoài cao naøy qua ñoài cao khaùc. Vì sao vaäy? Ta nghó raèng: "Mong hoï ñöøng thaáy Ta, vaø mong Ta ñöøng thaáy hoï!" Naøy Sariputta, gioáng nhö moät con thuù röøng thaáy ngöôøi lieàn chaïy töø röøng naøy qua röøng khaùc, töø luøm caây naøy qua luøm caây khaùc, töø thung luõng naøy qua thung luõng khaùc, töø ñoài cao naøy qua ñoài cao khaùc. Cuõng vaäy, naøy Sariputta, khi Ta thaáy ngöôøi chaên boø, ngöôøi muïc suùc, ngöôøi caét coû, ngöôøi ñoán cuûi, hay ngöôøi tieàu phu, Ta lieàn chaïy töø röøng naøy qua röøng khaùc, töø luøm caây naøy qua luøm caây khaùc, töø thung luõng naøy qua thung luõng khaùc, töø ñoài cao naøy qua ñoài cao khaùc. Vì sao vaäy? Ta nghó raèng: "Mong hoï ñöøng thaáy Ta, vaø mong Ta ñöøng thaáy hoï!" Naøy Sariputta, nhö vaäy laø haïnh ñoäc cö cuûa Ta.
Naøy Sariputta, roài Ta boø boán chaân ñeán caùc chuoàng boø, khi caùc con boø caùi ñaõ boû ñi, khi caùc ngöôøi chaên boø khoâng coù maët, roài Ta aên phaân caùc con boø con, caùc con boø coøn treû, caùc con boø coøn buù. Khi nöôùc tieåu vaø phaân cuûa Ta coøn toàn taïi, Ta töï nuoâi soáng vôùi caùc loaïi aáy. Naøy Sariputta, nhö vaäy laø haïnh ñaïi baát tònh thöïc cuûa Ta.
Naøy Sariputta, Ta ñi saâu vaøo moät khu röøng raäm raïp kinh hoaøng vaø an truù taïi choã aáy. Naøy Sariputta, taïi khu röøng raäm raïp kinh hoaøng naøy, nhöõng ai coøn tham aùi ñi vaøo khu röøng raäm raïp aáy, thôøi loâng toùc ngöôøi aáy döïng ngöôïc. Naøy Sariputta, roài Ta trong nhöõng ñeâm ñoâng laïnh leõo, giöõa nhöõng ngaøy moàng taùm, khi coù tuyeát rôi, trong nhöõng ñeâm nhö vaäy, Ta soáng giöõa trôøi, vaø ban ngaøy soáng trong khu röøng raäm raïp. Ta soáng trong nhöõng ngaøy cuoái thaùng heø, ban ngaøy thì soáng giöõa trôøi, coøn ban ñeâm trong khu röøng raäm raïp. Roài naøy Sariputta, nhöõng baøi keä kyø dieäu töø tröôùc chöa töøng ñöôïc nghesau ñaây ñöôïc khôûi leân:
Nay bò thieâu ñoát, bò buoát laïnh,Naøy Sariputta, Ta naèm nguû trong baõi tha ma, döïa treân moät boä xöông. Naøy Sariputta, nhöõng ñöùa muïc ñoàng ñeán gaàn Ta, khaïc nhoå treân Ta, tieåu tieän treân Ta, raéc buïi treân Ta vaø laáy que ñaâm vaøo loã tai. Naøy Sariputta, vaø Ta bieát Ta khoâng khôûi aùc taâm ñoái vôùi chuùng. Naøy Sariputta, nhö vaäy laø haïnh truù xaû cuûa Ta.
Coâ ñoäc soáng trong röøng kinh hoaøng,
Traàn truoàng, Ta ngoài khoâng löûa aám,
AÅn só, trong lyù töôûng ñaêm chieâu.Naøy Sariputta, laïi coù moät soá Sa-moân, Baø-la-moân coù nhöõng thuyeát nhö sau, coù nhöõng kieán giaûi nhö sau: "Söï thanh tònh ñaït ñöôïc nhôø moùn aên". Hoï noùi: "Chuùng ta soáng nhôø traùi taùo", vaø hoï aên traùi taùo, hoï aên boät taùo, hoï uoáng nöôùc traùi taùo döôùi nhieàu hình thöùc. Naøy Sariputta, Ta töï xöng Ta soáng chæ aên moät traùi taùo. Naøy Sariputta, coù theå caùc Ngöôøi nghó nhö sau: "Traùi taùo thôøi aáy to lôùn". Naøy Sariputta, chôù coù hieåu nhö vaäy. Vì traùi taùo thôøi aáy gioáng vôùi traùi taùo hieän taïi. Naøy Sariputta, trong khi Ta soáng chæ aên moät traùi taùo, thaân theå cuûa Ta trôû thaønh heát söùc oám yeáu. Vì Ta aên quaù ít, tay chaân Ta trôû thaønh nhö nhöõng coïng coû hay nhöõng ñoát caây leo khoâ heùo. Vì Ta aên quaù ít, baøn troân cuûa Ta trôû thaønh nhö moùng chaân con laïc ñaø. Vì Ta aên quaù ít, caùc xöông soáng phoâ baøy cuûa Ta gioáng nhö moät chuoãi banh. Vì Ta aên quaù ít, caùc xöông söôøn gaày moøn cuûa Ta gioáng nhö rui coät nhaø saøn hö naùt. Vì ta aên quaù ít, neân con ngöôi cuûa Ta long lanh naèm saâu thaúm trong loã con maét, gioáng nhö aùnh nöôùc long lanh naèm saâu thaúm trong moät gieáng nöôùc thaâm saâu. Vì Ta aên quaù ít, da ñaàu Ta trôû thaønh nhaên nheo khoâ caèn nhö traùi bí traéng vaø ñaéng bò caét tröôùc khi chín, bò côn gioù noùng laøm cho nhaên nheo khoâ caèn. Naøy Sariputta, neáu Ta nghó: "Ta haõy sôø da buïng" chính xöông soáng bò Ta naém laáy. Neáu Ta nghó: "Ta haõy sôø xöông soáng", thì chính da buïng bò Ta naém laáy. Vì Ta aên quaù ít, neân naøy Sariputta, da buïng cuûa Ta baùm chaët xöông soáng. Naøy Sariputta, neáu Ta nghó: "Ta ñi ñaïi tieän hay ñi tieåu tieän", thì Ta ngaõ quî uùp maët xuoáng ñaát, vì Ta aên quaù ít. Naøy Sariputta, neáu Ta muoán thoa dòu thaân Ta, laáy tay xoa boùp chaân tay, thì naøy Sariputta, trong khi Ta laáy tay xoa boùp chaân tay, caùc loâng toùc hö muïc ruïng khoûi thaân Ta, vì Ta aên quaù ít.
Naøy Sariputta, laïi coù moät soá Sa-moân, Baø-la-moân coù nhöõng chuû thuyeát nhö sau, coù nhöõng kieán giaûi nhö sau: "Söï thanh tònh ñaït ñöôïc nhôø moùn aên". Hoï noùi: "Chuùng ta soáng nhôø ñaäu xanh... (nhö treân)... chuùng ta soáng nhôø vöøng meø... (nhö treân)... chuùng ta soáng nhôø hoät gaïo", vaø hoï aên hoät gaïo, hoï aên hoät gaïo nghieàn thaønh boät, hoï uoáng nöôùc gaïo, vaø hoï aên hoät gaïo döôùi nhieàu hình thöùc. Naøy Sariputta, Ta töï xöng Ta soáng chæ aên moät hoät gaïo. Naøy Sariputta, coù theå caùc Ngöôøi nghó nhö sau: "Hoät gaïo thôøi aáy to lôùn". Naøy Sariputta, chôù coù hieåu nhö vaäy. Vì hoät gaïo thôøi aáy gioáng vôùi hoät gaïo hieän taïi. Naøy Sariputta, trong khi Ta chæ soáng aên moät hoät gaïo, thaân theå cuûa Ta trôû thaønh heát söùc oám yeáu. Vì Ta aên quaù ít, tay chaân Ta trôû thaønh nhö nhöõng coïng coû hay nhöõng ñoát caây leo khoâ heùo. Vì Ta aên quaù ít, baøn troân cuûa Ta trôû thaønh nhö moùng chaân con laïc ñaø. Vì Ta aên quaù ít, xöông soáng phoâ baøy cuûa Ta gioáng nhö moät chuoãi banh. Vì Ta aên quaù ít caùc xöông söôøn gaày moøn cuûa Ta gioáng nhö rui coät cuûa moät nhaø saøn hö naùt. Vì Ta aên quaù ít, con ngöôi long lanh cuûa Ta naèm saâu thaúm trong loã con maét, gioáng nhö aùnh nöôùc long lanh naèm saâu thaúm trong moät gieáng nöôùc thaâm saâu. Vì Ta aên quaù ít, da ñaàu Ta trôû thaønh nhaên nheo, khoâ caèn nhö traùi bí traéng vaø ñaéng bò caét tröôùc khi chín, bò côn gioù noùng laøm cho nhaên nheo, khoâ caèn. Naøy Sariputta, neáu Ta nghó: "Ta haõy sôø da buïng", thì chính xöông soáng bò Ta naém laáy. Neáu Ta nghó: "Ta haõy rôø xöông soáng", thì chính da buïng bò Ta naém laáy. Vì Ta aên quaù ít, neân naøy Sariputta, da buïng cuûa Ta baùm chaët xöông soáng. Naøy Sariputta, neáu Ta nghó: "Ta ñi ñaïi tieän hay ñi tieåu tieän", thì Ta ngaõ quî, uùp maët xuoáng ñaát, vì Ta aên quaù ít. Naøy Sariputta, neáu Ta muoán xoa dòu thaân Ta, laáy tay xoa boùp chaân tay, thôøi naøy Sariputta, trong khi Ta laáy tay xoa boùp chaân tay, caùc loâng toùc hö muïc ruïng khoûi thaân Ta, vì Ta aên quaù ít.
Naøy Sariputta, daàu Ta coù theo cöû chæ nhö vaäy, theo haønh loä nhö vaäy, theo khoå haïnh nhö vaäy, Ta cuõng khoâng chöùng ñöôïc caùc phaùp thöôïng nhaân, khoâng coù tri kieán thuø thaéng xöùng ñaùng baäc Thaùnh. Vì sao vaäy? Vì vôùi nhöõng phöông tieän aáy, khoâng chöùng ñöôïc phaùp thöôïng nhaân vôùi Thaùnh trí tueä. Chính Thaùnh trí tueä naøy chöùng ñöôïc thuoäc veà baäc Thaùnh, coù khaû naêng höôùng thöôïng, coù theå daãn ngöôøi thöïc haønh dieät taän khoå ñau.
Naøy Sariputta, laïi coù moät soá Sa-moân, Baø-la-moân coù nhöõng chuû thuyeát nhö sau, coù nhöõng kieán giaûi nhö sau: "Söï thanh tònh chöùng ñaït ñöôïc nhôø luaân hoài". Naøy Sariputta, thaät khoâng deã gì tìm ñöôïc söï luaân hoài maø xöa kia Ta khoâng traûi qua trong moät thôøi gian khaù daøi, tröø phi vôùi caùc vò Tònh cö thieân (Suddhavasa). Naøy Sariputta, neáu Ta luaân hoài taïi Tònh cö thieân thì Ta ñaõ khoâng trôû laïi ñôøi naøy nöõa.
Naøy Sariputta, laïi coù moät soá Sa-moân, Baø-la-moân coù nhöõng chuû thuyeát nhö sau, coù nhöõng kieán giaûi nhö sau: "Söï thanh tònh chöùng ñaït ñöôïc nhôø sanh khôûi". Naøy Sariputta, thaät khoâng deã gì tìm ñöôïc söï sanh khôûi maø xöa kia Ta khoâng traûi qua trong moät thôøi gian khaù daøi, tröø phi vôùi caùc vò Tònh cö thieân. Naøy Sariputta, neáu Ta sanh khôûi taïi Tònh cö thieân, thì Ta ñaõ khoâng trôû laïi ñôøi naøy nöõa.
Naøy Sariputta, laïi coù moät soá Sa-moân, Baø-la-moân coù nhöõng chuû thuyeát nhö sau, coù nhöõng kieán giaûi nhö sau: "Söï thanh tònh chöùng ñaït ñöôïc nhôø an truù". Naøy Sariputta, thaät khoâng deã gì tìm ñöôïc söï an truù maø xöa kia Ta khoâng traûi qua trong moät thôøi gian khaù daøi, tröø phi vôùi caùc vò Tònh cö thieân. Naøy Sariputta, neáu Ta an truù taïi Tònh cö thieân, thì Ta ñaõ khoâng trôû laïi ñôøi naøy nöõa.
Naøy Sariputta, laïi coù moät soá Sa-moân, Baø-la-moân coù nhöõng chuû thuyeát nhö sau, coù nhöõng kieán giaûi nhö sau: "Söï thanh tònh chöùng ñaït ñöôïc nhôø teá töï". Naøy Sariputta, thaät khoâng deã gì tìm ñöôïc söï teá töï maø xöa kia Ta khoâng laøm trong moät thôøi gian khaù daøi khi ta-laø vò vua Saùt-ñeá-lò coù laøm leã quaùn ñaûnh hay laøm vò Baø-la-moân giaøu coù.
Naøy Sariputta, laïi coù moät soá Sa-moân, Baø-la-moân coù nhöõng chuû thuyeát nhö sau, coù nhöõng kieán giaûi nhö sau: "Söï thanh tònh chöùng ñaït ñöôïc nhôø thôø löûa". Naøy Sariputta, thaät khoâng deã gì tìm ñöôïc söï thôø löûa maø xöa kia Ta khoâng laøm trong moät thôøi gian khaù daøi, khi Ta laø vò vua Saùt-ñeá-lî coù laøm leã quaùn ñaûnh, hay laøm vò Baø-la-moân giaøu coù.
Naøy Sariputta, laïi coù moät soá Sa-moân, Baø-la-moân coù nhöõng chuû thuyeát nhö sau, coù nhöõng kieán giaûi nhö sau: "Khi moät thieáu nieân coøn treû tuoåi, toùc ñen nhaùnh, huyeát khí sung maõn, trong tuoåi thanh xuaân, ngöôøi aáy thaønh töïu trí tueä bieän taøi toái thöôïng. Nhöng khi ngöôøi aáy giaø caû, nieân cao, laïp lôùn, ñaõ ñeán tuoåi tröôûng thöôïng, ñaõ ñi ñeán ñoaïn cuoái cuoäc ñôøi, khi ñaõ taùm möôi, chín möôi hay moät traêm tuoåi, khi aáy trí tueä bieän taøi toái thöôïng aáy bò ñoaïn tröø". Naøy Sariputta, chôù coù quan nieäm nhö vaäy. Naøy Sariputta, nay Ta ñaõ giaø, nieân cao, laïp lôùn, ñaõ ñeán tuoåi tröôûng thöôïng, ñaõ ñi deán ñoaïn cuoái cuoäc ñôøi, tuoåi Ta nay ñaõ ñeán taùm möôi. Naøy Sariputta, ôû ñaây Ta coù boán vò ñeä töû, tuoåi thoï ñeán moät traêm, ñaõ soáng moät traêm tuoåi, thaønh töïu chaùnh nieäm ñeä nhaát, thaønh töïu chuyeân taâm ñeä nhaát, thaønh töïu tinh caàn ñeä nhaát vaø ñaày ñuû trí tueä bieän taøi toái thöôïng. Naøy Sariputta, ví nhö moät ngöôøi baén cung thieän xaûo, coù huaán luyeän, kheùo tay, thuaàn thuïc, vôùi moät muõi teân nheï, coù theå deã daøng baén ngang qua boùng moät caây ta-la. Cuõng vaäy, nhöõng vò naøy vôùi chaùnh nieäm ñeä nhaát nhö vaäy, ñöôïc thaønh töïu trí tueä bieän taøi toái thöôïng nhö vaäy, neáu nhöõng vò naøy hoûi Ta nhieàu laàn moät caâu hoûi veà Boán Nieäm xöù, vaø neáu Ta, ñöôïc hoûi nhieàu laàn nhö vaäy, phaûi giaûi thích cho hoï hieåu vaø neáu hoï ñöôïc Ta giaûi thích nhö vaäy, coù theå hieåu nhö ñaõ giaûi thích, vaø neáu hoï khoâng hoûi Ta veà nhöõng vaán ñeà phuï thuoäc vaø caùc vaán ñeà khaùc, tröø khi aên, uoáng, nhai, neám, tröø khi ñi ñaïi tieän, tieåu tieän, tröø khi nguû ñeå laáy laïi söùc. Naøy Sariputta, daàu vaäy, söï thuyeát phaùp cuûa Nhö Lai cuõng chöa hoaøn taát, söï giaûi thích cuù phaùp cuûa Nhö Lai cuõng chöa hoaøn taát, söï traû lôøi caùc caâu hoûi cuûa Nhö Lai cuõng chöa hoaøn taát, khi maø boán ñeä töû cuûa Ta, tuoåi thoï ñeán moät traêm tuoåi, ñaõ soáng moät traêm tuoåi, ñaõ töø traàn sau moät traêm tuoåi. Naøy Sariputta, neáu OÂng coù gaùnh Ta treân giöôøng ñi choã naøy choã kia, thaät söï trí tueä bieän taøi cuûa Nhö Lai khoâng coù gì thay ñoåi.
Naøy Sariputta, nhöõng ai noùi moät caùch chaân chaùnh seõ noùi nhö sau: "Moät vò höõu tình khoâng bò si chi phoái, ñaõ sanh ra ôû ñôøi vì lôïi ích, vì haïnh phuùc cho chuùng sanh, vì loøng thöông töôûng cho ñôøi, vì lôïi ích, vì haïnh phuùc, vì an laïc cho chö Thieân vaø loaøi Ngöôøi". Vò aáy seõ noùi veà Ta moät caùch chaân chaùnh nhö sau: "Moät vò höõu tình khoâng bò si chi phoái, ñaõ sanh ra ôû ñôøi vì lôïi ích, vì haïnh phuùc cho chuùng sanh, vì loøng thöông töôûng cho ñôøi, vì lôïi ích, vì haïnh phuùc, vì an laïc cho chö Thieân vaø loaøi Ngöôøi".
Luùc baáy giôø Toân giaû Nagasamala ñöùng sau löng Theá Toân vaø quaït cho Ngaøi! Toân giaû Nagasamala baïch Theá Toân:
-- Thaät vi dieäu thay, baïch Theá Toân! Thaät hy höõu thay, baïch Theá Toân! Sau khi nghe phaùp moân naøy, loâng toùc con döïng ngöôïc. Baïch Theá Toân, phaùp moân naøy teân goïi laø gì?
-- Naøy Nagasamala, do vaäy phaùp moân naøy goïi laø "Phaùp moân Loâng toùc döïng ngöôïc". OÂng haõy nhö vaäy thoï trì.
Theá Toân thuyeát giaûng nhö vaäy, Toân giaû Nagasamala hoan hyû, tín thoï lôøi daïy 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).
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Majjhima Nikaya 12
Mahasihanada Sutta
The Great 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 Vesali in the grove outside the city to the west.
2. Now on that occasion Sunakkhatta, son of the Licchavis, had recently left this Dhamma and Discipline.[1] He was making this statement before the Vesali assembly: "The recluse Gotama does not have any superhuman states, any distinction in knowledge and vision worthy of the noble ones.[2] The recluse Gotama teaches a Dhamma (merely) hammered out by reasoning, following his own line of inquiry as it occurs to him, and when he teaches the Dhamma to anyone, it leads him when he practises it to the complete destruction of suffering."[3]
3. Then, when it was morning, the Venerable Sariputta dressed, and taking his bowl and outer robe, went into Vesali for alms. Then he heard Sunakkhatta, son of the Licchavis, making this statement before the Vesali assembly. When he had wandered for alms in Vesali and had returned from his almsround, after his meal he went to the Blessed One, and after paying homage to him, he sat down at one side and told the Blessed One what Sunakkhatta was saying.
4. (The Blessed One said:) "Sariputta, the misguided man Sunakkhatta is angry, and his words are spoken out of anger. Thinking to discredit the Tathagata, he actually praises him;[*p.69] for it is a praise of the Tathagata to say of him: 'When he teaches the Dhamma to anyone, it leads him when he practises it to the complete destruction of suffering.'
5. "Sariputta, this misguided man Sunakkhatta will never infer of me according to Dhamma: 'That Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed.'[4]
6. "And he will never infer of me according to Dhamma: 'That Blessed One enjoys the various kinds of supernormal power: having been one, he becomes many; having been many, he becomes one; he appears and vanishes; he goes unhindered through a wall, through an enclosure, through a mountain, as though through space; he dives in and out of the earth as though it were water; he walks on water without sinking as though it were earth; seated cross-legged, he travels in space like a bird; with his hand he touches and strokes the moon and sun so powerful and mighty; he wields bodily mastery even as far as the Brahma-world.'
7. "And he will never infer of me according to Dhamma: 'With the divine ear element, which is purified and surpasses the human, that Blessed One hears both kinds of sounds, the heavenly and the human, those that are far as well as near.'
8. "And he will never infer of me according to Dhamma: 'That Blessed One encompasses with his own mind the minds of other beings, other persons. He understands a mind affected by lust as affected by lust and a mind unaffected by lust as unaffected by lust; he understands a mind affected by hate as affected by hate and a mind unaffected by hate as unaffected by hate; he understands a mind affected by delusion as affected by delusion and a mind unaffected by delusion as unaffected by delusion; he understands a contracted mind as contracted and a distracted mind as distracted; he understands an exalted mind as exalted and an unexalted mind as unexalted; he understands a surpassed mind as surpassed and an unsurpassed mind as unsurpassed; he understands a concentrated mind as concentrated and an unconcentrated mind as unconcentrated; he understands a liberated mind as liberated and an unliberated mind as unliberated.'
(Ten Powers of a Tathagata)
9. "Sariputta, the Tathagata has these ten Tathagata's powers, possessing which he claims the herd-leader's place, roars his lion's roar in the assemblies, and sets rolling the Wheel of Brahma.[5] What are the ten?10. (1) "Here, the Tathagata understands as it actually is the possible as possible and the impossible as impossible.[6] And that[*p.70] is a Tathagata's power that the Tathagata has, by virtue of which he claims the herd-leader's place, roars his lion's roar in the assemblies, and sets rolling the Wheel of Brahma.
11. (2) "Again, the Tathagata understands as it actually is the results of actions undertaken, past, future and present, with possibilities and with causes. That too is a Tathagata's power...[7]
12. (3) "Again, the Tathagata understands as it actually is the ways leading to all destinations. That too is a Tathagata's power...[8]
13. (4) "Again, the Tathagata understands as it actually is the world with its many and different elements. That too is a Tathagata's power...[9]
14. (5) "Again, the Tathagata understands as it actually is how beings have different inclinations. That too is a Tathagata's power...[10]
15. (6) "Again, the Tathagata understands as it actually is the disposition of the faculties of other beings, other persons. That too is a Tathagata's power...[11]
16. (7) "Again, the Tathagata understands as it actually is the defilement, the cleansing and the emergence in regard to the jhanas, liberations, concentrations and attainments. That too is a Tathagata's power...[12]
17. (8) "Again, the Tathagata recollects his manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many aeons of world-contraction, many aeons of world-expansion, many aeons of world-contraction and expansion: 'There I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there, I reappeared elsewhere; and there too I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there, I reappeared here.' Thus with their aspects and particulars he recollects his manifold past lives. That too is a Tathagata's power...
18. (9) "Again, with the divine eye, which is purified and surpasses the human, the Tathagata sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he understands how beings pass on according to their actions thus: 'These worthy beings who were ill-conducted in body, speech and mind, revilers of noble ones, wrong in their views, giving effect to wrong view in their actions, on the dissolution of the body,[*p.71] after death, have reappeared in a state of deprivation, in a bad destination, in perdition, even in hell; but these worthy beings who were well-conducted in body, speech and mind, not revilers of noble ones, right in their views, giving effect to right view in their actions, on the dissolution of the body, after death, have reappeared in a good destination, even in the heavenly world.' Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he understands how beings pass on according to their actions. That too is a Tathagata's power...
19. (10) "Again, by realizing it for himself with direct knowledge, the Tathagata here and now enters upon and abides in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints. That too is a Tathagata's power that a Tathagata has, by virtue of which he claims the herd-leader's place, roars his lion's roar in the assemblies, and sets rolling the Wheel of Brahma.
20. "The Tathagata has these ten Tathagata's powers, possessing which he claims the herd-leader's place, roars his lion's roar in the assemblies, and sets rolling the Wheel of Brahma.
21. "Sariputta, when I know and see thus, should anyone say of me: 'The recluse Gotama does not have any superhuman states, any distinction in knowledge and vision worthy of the noble ones. The recluse Gotama teaches a Dhamma (merely) hammered out by reasoning, following his own line of inquiry as it occurs to him' -- unless he abandons that assertion and that state of mind and relinquishes that view, then as (surely as if he had been) carried off and put there he will wind up in hell.[13] Just as a bhikkhu possessed of virtue, concentration and wisdom would here and now enjoy final knowledge, so it will happen in this case, I say, that unless he abandons that assertion and that state of mind and relinquishes that view, then as (surely as if he had been) carried off and put there he will wind up in hell.
(Four Kinds of Intrepidity)
22. "Sariputta, the Tathagata has these four kinds of intrepidity, possessing which he claims the herd-leader's place, roars his lion's roar in the assemblies, and sets rolling the Wheel of Brahma. What are the four?23. "Here, I see no ground on which any recluse or brahmin or god or Mara or Brahma or anyone at all in the world could, in accordance with the Dhamma, accuse me thus: 'While you claim full enlightenment, you are not fully enlightened in regard to certain things.'[*p.72] And seeing no ground for that, I abide in safety, fearlessness and intrepidity.
24. "I see no ground on which any recluse...or anyone at all could accuse me thus: 'While you claim to have destroyed the taints, these taints are undestroyed by you.' And seeing no ground for that, I abide in safety, fearlessness and intrepidity.
25. "I see no ground on which any recluse...or anyone at all could accuse me thus: 'Those things called obstructions by you are not able to obstruct one who engages in them.' And seeing no ground for that, I abide in safety, fearlessness and intrepidity.
26. "I see no ground on which any recluse...or anyone at all could accuse me thus: 'When you teach the Dhamma to someone, it does not lead him when he practises it to the complete destruction of suffering.' And seeing no ground for that, I abide in safety, fearlessness and intrepidity.
27. "A Tathagata has these four kinds of intrepidity, possessing which he claims the herd-leader's place, roars his lion's roar in the assemblies, and sets rolling the Wheel of Brahma.[14]
28. "Sariputta, when I know and see thus, should anyone say of me...he will wind up in hell.
(The Eight Assemblies)
29. "Sariputta, there are these eight assemblies. What are the eight? An assembly of nobles, an assembly of brahmins, an assembly of householders, an assembly of recluses, an assembly of gods of the heaven of the Four Great Kings, an assembly of gods of the heaven of the Thirty-three, an assembly of Mara's retinue, an assembly of Brahmas. Possessing these four kinds of intrepidity, the Tathagata approaches and enters these eight assemblies.30. "I recall having approached many hundred assemblies of nobles...many hundred assemblies of brahmins...many hundred assemblies of householders...many hundred assemblies of recluses...many hundred assemblies of gods of the heaven of the Four Great Kings...many hundred assemblies of gods of the heaven of the Thirty-three...many hundred assemblies of Mara's retinue...many hundred assemblies of Brahmas. And formerly I had sat with them there and talked with them and held conversations with them, yet I see no ground for thinking that fear or timidity might come upon me there. And seeing no ground for that, I abide in safety, fearlessness and intrepidity.[*p.73]
31. "Sariputta, when I know and see thus, should anyone say of me...he will wind up in hell.
(Four Kinds of Generation)
32. "Sariputta,there are these four kinds of generation. What are the four? Egg-born generation, womb-born generation, moisture-born generation and spontaneous generation.33. "What is egg-born generation? There are these beings born by breaking out of the shell of an egg; this is called egg-born generation. What is womb-born generation? There are these beings born by breaking out from the caul; this is called womb-born generation. What is moisture-born generation? There are these beings born in a rotten fish, in a rotten corpse, in rotten dough, in a cesspit, or in a sewer; this is called moisture-born generation. What is spontaneous generation? There are gods and denizens of hell and certain human beings and some beings in the lower worlds; this is called spontaneous generation. These are the four kinds of generation.
34. "Sariputta, when I know and see thus, should anyone say of me...he will wind up in hell.
(The Five Destinations and Nibbana -- In Brief)
35. "Sariputta, there are these five destinations. What are the five? Hell, the animal realm, the realm of ghosts, human beings and gods.[15]36. (1) "I understand hell, and the path and way leading to hell. And I also understand how one who has entered this path will, on the dissolution of the body, after death, reappear in a state of deprivation, in an unhappy destination, in perdition, in hell.
(2) "I understand the animal realm, and the path and way leading to the animal realm. And I also understand how one who has entered this path will, on the dissolution of the body, after death, reappear in the animal realm.
(3) "I understand the realm of ghosts, and the path and way leading to the realm of ghosts. And I also understand how one who has entered this path will, on the dissolution of the body, after death, reappear in the realm of ghosts.
(4) "I understand human beings, and the path and way leading to the human world. And I also understand how one who has entered this path will, on the dissolution of the body, after death, reappear among human beings.
(5) "I understand the gods, and the path and way leading to the world of the gods. And I also understand how one who has entered this path will, on the dissolution of the body, after death, reappear in a happy destination, in the heavenly world.
(6) "I understand Nibbana, and the path and way leading to Nibbana.[*p.74] And I also understand how one who has entered this path will, by realizing it for himself with direct knowledge, here and now enter upon and abide in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints.
(The Five Destinations and Nibbana -- In Detail)
37. (1) "By encompassing mind with mind I understand a certain person thus: 'This person so behaves, so conducts himself, has taken such a path that on the dissolution of the body, after death, he will reappear in a state of deprivation, in an unhappy destination, in perdition, in hell.' And then later on, with the divine eye, which is purified and surpasses the human, I see that on the dissolution of the body, after death, he has reappeared in a state of deprivation, in an unhappy destination, in perdition, in hell, and is experiencing extremely painful, racking, piercing feelings. Suppose there were a charcoal pit deeper than a man's height full of glowing coals without flame or smoke; and then a man scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only and directed to that same charcoal pit. Then a man with good sight on seeing him would say: 'This person so behaves, so conducts himself, has taken such a path, that he will come to this same charcoal pit'; and then later on he sees that he has fallen into that charcoal pit and is experiencing extremely painful, racking, piercing feelings. So too, by encompassing mind with mind...piercing feelings.38. (2) "By encompassing mind with mind I understand a certain person thus: 'This person so behaves, so conducts himself, has taken such a path that on the dissolution of the body, after death, he will reappear in the animal realm.' And then later on, with the divine eye, which is purified and surpasses the human, I see that on the dissolution of the body, after death, he has reappeared in the animal realm and is experiencing painful, racking, piercing feelings. Suppose there were a cesspit deeper than a man's height full of filth; and then a man[*p.75] scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only and directed to that same cesspit. Then a man with good sight on seeing him would say: 'This person so behaves...that he will come to this same cesspit'; and then later on he sees that he has fallen into that cesspit and is experiencing painful, racking, piercing feelings. So too, by encompassing mind with mind...piercing feelings.
39. (3) "By encompassing mind with mind I understand a certain person thus: 'This person so behaves, so conducts himself, has taken such a path that on the dissolution of the body, after death, he will reappear in the realm of ghosts.' And then later on...I see that...he has reappeared in the realm of ghosts and is experiencing much painful feeling. Suppose there were a tree growing on uneven ground with scanty foliage casting a dappled shade; and then a man scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only and directed to that same tree. Then a man with good sight on seeing him would say: 'This person so behaves...that he will come to this same tree'; and then later on he sees that he is sitting or lying in the shade of that tree experiencing much painful feeling. So too, by encompassing mind with mind...much painful feeling.
40. (4) "By encompassing mind with mind I understand a certain person thus: 'This person so behaves, so conducts himself, has taken such a path that on the dissolution of the body, after death, he will reappear among human beings.' And then later on...I see that...he has reappeared among human beings and is experiencing much pleasant feeling. Suppose there were a tree growing on even ground with thick foliage casting a deep shade; and then a man scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only and directed to that same tree. Then a man with good sight on seeing him would say: 'This person so behaves...that he will come to this same tree'; and then later on he sees that he is sitting or lying in the shade of that tree experiencing much pleasant feeling. So too, by encompassing mind with mind...much pleasant feeling[*p.76]
41. (5) "By encompassing mind with mind I understand a certain person thus: 'This person so behaves, so conducts himself, has taken such a path that on the dissolution of the body, after death, he will reappear in a happy destination, in the heavenly world.' And then later on...I see that...he has reappeared in a happy destination, in the heavenly world and is experiencing extremely pleasant feelings. Suppose there were a mansion, and it had an upper chamber plastered within and without, shut off, secured by bars, with shuttered windows, and in it there was a couch spread with rugs, blankets and sheets, with a deerskin coverlet, with a canopy as well as crimson pillows for both (head and feet); and then a man scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only and directed to that same mansion. Then a man with good sight on seeing him would say: 'This person so behaves...that he will come to this same mansion'; and later on he sees that he is sitting or lying in that upper chamber in that mansion experiencing extremely pleasant feelings. So too, by encompassing mind with mind...extremely pleasant feelings.
42. (6) "By encompassing mind with mind I understand a certain person thus: 'This person so behaves, so conducts himself, has taken such a path that by realizing it for himself with direct knowledge, he here and now will enter upon and abide in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints.' And then later on I see that by realizing it for himself with direct knowledge, he here and now enters upon and abides in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints, and is experiencing extremely pleasant feelings.[16] Suppose there were a pond with clean, agreeable, cool water, transparent, with smooth banks, delightful, and nearby a dense wood; and then a man scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only and directed towards that same pond. Then a man with good sight on seeing him would say: 'This person so behaves...that he will come to this same pond'; and then later on he sees that he has plunged into the pond, bathed, drunk and relieved all his distress, fatigue and fever and has come out again and is sitting or lying in the wood[*p.77] experiencing extremely pleasant feelings. So too, by encompassing mind with mind...extremely pleasant feelings. These are the five destinations.
43. "Sariputta, when I know and see thus, should anyone say of me: 'The recluse Gotama does not have any superhuman states, any distinction in knowledge and vision worthy of the noble ones. The recluse Gotama teaches a Dhamma (merely) hammered out by reasoning, following his own line of inquiry as it occurs to him' -- unless he abandons that assertion and that state of mind and relinquishes that view, then as (surely as if he had been) carried off and put there he will wind up in hell. Just as a bhikkhu possessed of virtue, concentration and wisdom would here and now enjoy final knowledge, so it will happen in this case, I say, that unless he abandons that assertion and that state of mind and relinquishes that view, then as (surely as if he had been) carried off and put there he will wind up in hell.
(The Bodhisatta's Austerities)
44. "Sariputta, I recall having lived a holy life possessing four factors. I have practised asceticism -- the extreme of asceticism; I have practised coarseness -- the extreme of coarseness; I have practised scrupulousness -- the extreme of scrupulousness; I have practised seclusion -- the extreme of seclusion.[17]45. "Such was my asceticism, Sariputta, that I went naked, rejecting conventions, licking my hands, not coming when asked, not stopping when asked; I did not accept food brought or food specially made or an invitation to a meal; I received nothing from a pot, from a bowl, across a threshold, across a stick, across a pestle, from two eating together, from a pregnant woman, from a woman giving suck, from a woman lying with a man, from where food was advertised to be distributed, from where a dog was waiting, from where flies were buzzing; I accepted no fish or meat, I drank no liquor, wine or fermented brew. I kept to one house, to one morsel; I kept to two[*p.78] houses, to two morsels;...I kept to seven houses, to seven morsels. I lived on one saucerful a day, on two saucerfuls a day...on seven saucerfuls a day; I took food once a day, once every two days...once every seven days, and so on up to once every fortnight; I dwelt pursuing the practice of taking food at stated intervals. I was an eater of greens or millet or wild rice or hide-parings or moss or ricebran or rice-scum or sesamum flour or grass or cowdung. I lived on forest roots and fruits, I fed on fallen fruits. I clothed myself in hemp, in hemp-mixed cloth, in shrouds, in refuse rags, in tree bark, in antelope hide, in strips of antelope hide, in kusa-grass fabric, in bark fabric, in wood-shavings fabric, in head-hair wool, in animal wool, in owls' wings. I was one who pulled out hair and beard, pursuing the practice of pulling out hair and beard. I was one who stood continuously, rejecting seats. I was one who squatted continuously, devoted to maintaining the squatting position. I was one who used a mattress of spikes; I made a mattress of spikes my bed. I dwelt pursuing the practice of bathing in water three times daily including the evening. Thus in such a variety of ways I dwelt pursuing the practice of tormenting and mortifying the body. Such was my asceticism.
46. "Such was my coarseness, Sariputta, that just as the bole of a tinduka tree, accumulating over the years, cakes and flakes off, so too, dust and dirt, accumulating over the years, caked off my body and flaked off. It never occurred to me: 'Oh, let me rub this dust and dirt off with my hand, or let another rub this dust and dirt off with his hand' -- it never occurred to me thus. Such was my coarseness.
47. "Such was my scrupulousness, Sariputta, that I was always mindful in stepping forwards and stepping backwards. I was full of pity even for (the beings in) a drop of water thus: 'Let me not hurt the tiny creatures in the crevices of the ground.' Such was my scrupulousness.
48. "Such was my seclusion, Sariputta, that[*p.79] I would plunge into some forest and dwell there. And when I saw a cowherd or a shepherd or someone gathering grass or sticks, or a woodsman, I would flee from grove to grove, from thicket to thicket, from hollow to hollow, from hillock to hillock. Why was that? So that they should not see me or I see them. Just as a forest-bred deer, on seeing human beings, flees from grove to grove, from thicket to thicket, from hollow to hollow, from hillock to hillock, so too, when I saw a cowherd or a shepherd...Such was my seclusion.
49. "I would go on all fours to the cow-pens when the cattle had gone out and the cowherd had left them, and I would feed on the dung of the young suckling calves. As long as my own excrement and urine lasted, I fed on my own excrement and urine. Such was my great distortion in feeding.
50. "I would plunge into some awe-inspiring grove and dwell there -- a grove so awe-inspiring that normally it would make a man's hair stand up if he were not free from lust. When those cold wintry nights came during the 'eight-days interval of frost,' I would dwell by night in the open and by day in the grove.[18] In the last month of the hot season I would dwell by day in the open and by night in the grove. And there came to me spontaneously this stanza never heard before:
Chilled by night and scorched by day,51. "I would make my bed in a charnel ground with the bones of the dead for a pillow. And cowherd boys came up and spat on me, urinated on me, threw dirt at me, and poked sticks into my ears. Yet I do not recall that I ever aroused an evil mind (of hate) against them. Such was my abiding in equanimity.[*p.80]
Alone in awe-inspiring groves,
Naked, no fire to sit beside,
The sage yet pursues his quest.52. "Sariputta, there are certain recluses and brahmins whose doctrine and view is this: 'Purification comes about through food.'[19] They say: 'Let us live on kola-fruits,' and they eat kola-fruits, they eat kola-fruit powder, they drink kola-fruit water, and they make many kinds of kola-fruit concoctions. Now I recall having eaten a single kola-fruit a day. Sariputta, you may think that the kola-fruit was bigger at that time, yet you should not regard it so: the kola-fruit was then at most the same size as now. Through feeding on a single kola-fruit a day, my body reached a state of extreme emaciation. Because of eating so little my limbs became like the jointed segments of vine stems or bamboo stems. Because of eating so little my backside became like a camel's hoof. Because of eating so little the projections on my spine stood forth like corded beads. Because of eating so little my ribs jutted out as gaunt as the crazy rafters of an old roofless barn. Because of eating so little the gleam of my eyes sank far down in their sockets, looking like a gleam of water which has sunk far down in a deep well. Because of eating so little my scalp shrivelled and withered as a green bitter gourd shrivels and withers in the wind and sun. Because of eating so little my belly skin adhered to my backbone; thus if I touched my belly skin I encountered my backbone, and if I touched my backbone I encountered my belly skin. Because of eating so little, if I tried to ease my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell from my body as I rubbed.
53-55. "Sariputta, there are certain recluses and brahmins whose doctrine and view is this: 'Purification comes about through food.' They say: 'Let us live on beans'...'Let us live on sesamum'...'Let us live on rice,' and they eat rice, they eat rice powder,[*p.81] they drink rice water, and they make various kinds of rice concoctions. Now I recall having eaten a single rice grain a day. Sariputta, you may think that the rice grain was bigger at that time, yet you should not regard it so: the rice grain was then at most the same size as now. Through feeding on a single rice grain a day, my body reached a state of extreme emaciation. Because of eating so little...the hair, rotted at its roots, fell from my body as I rubbed.
56. "Yet, Sariputta, by such conduct, by such practice, by such performance of austerities, I did not attain any superhuman states, any distinction in knowledge and vision worthy of the noble ones. Why was that? Because I did not attain that noble wisdom which when attained is noble and emancipating and leads the one who practises in accordance with it to the complete destruction of suffering.
57. "Sariputta, there are certain recluses and brahmins whose doctrine and view is this: 'Purification comes about through the round of rebirths.' But it is impossible to find a realm in the round that I have not already[*p.82] passed through in this long journey, except for the gods of the Pure Abodes; and had I passed through the round as a god in the Pure Abodes, I would never have returned to this world.[20]
58. "There are certain recluses and brahmins whose doctrine and view is this: 'Purification comes about through (some particular kind of) rebirth.' But it is impossible to find a kind of rebirth that I have not been reborn in already in this long journey, except for the gods of the Pure Abodes...
59. "There are certain recluses and brahmins whose doctrine and view is this: 'Purification comes about through (some particular) abode.' But it is impossible to find a kind of abode that I have not already dwelt in...except for the gods of the Pure Abodes...
60. "There are certain recluses and brahmins whose doctrine and view is this: 'Purification comes about through sacrifice.' But it is impossible to find a kind of sacrifice that has not already been offered up by me in this long journey, when I was either a head-anointed noble king or a well-to-do-brahmin.
61. "There are certain recluses and brahmins whose doctrine and view is this: 'Purification comes about through fire-worship.' But it is impossible to find a kind of fire that has not already been worshipped by me in this long journey, when I was either a head-anointed noble king or a well-to-do brahmin.
62. "Sariputta, there are certain recluses and brahmins whose doctrine and view is this: 'As long as this good man is still young, a black-haired young man endowed with the blessing of youth, in the prime of life, so long is he perfect in his lucid wisdom. But when this good man is old, aged, burdened with years, advanced in life, and come to the last stage, being eighty, ninety or a hundred years old, then the lucidity of his wisdom is lost.' But it should not be regarded so. I am now old, aged, burdened with years, advanced in life, and come to the last stage: my years have turned eighty. Now suppose that I had four disciples with a hundred years' lifespan, perfect in mindfulness, retentiveness, memory and lucidity of wisdom.[21] Just as a skilled archer, trained, practised and tested, could easily shoot a light arrow across the shadow of a palm tree, suppose that they were even to that extent perfect in mindfulness, retentiveness,[*p.83] memory and lucidity of wisdom. Suppose that they continuously asked me about the four foundations of mindfulness and that I answered them when asked and that they remembered each answer of mine and never asked a subsidiary question or paused except to eat, drink, consume food, taste, urinate, defecate and rest in order to remove sleepiness and tiredness. Still the Tathagata's exposition of the Dhamma, his explanations of factors of the Dhamma, and his replies to questions would not yet come to an end, but meanwhile those four disciples of mine with their hundred years' lifespan would have died at the end of those hundred years. Sariputta, even if you have to carry me about on a bed, still there will be no change in the lucidity of the Tathagata's wisdom.
63. "Rightly speaking, were it to be said of anyone: 'A being not subject to delusion has appeared in the world for the welfare and happiness of many, out of compassion for the world, for the good, welfare and happiness of gods and humans,' it is of me indeed that rightly speaking this should be said."
64. Now on that occasion the Venerable Nagasamala was standing behind the Blessed One fanning him.[22] Then he said to the Blessed One: "It is wonderful, venerable sir, it is marvellous! As I listened to this discourse on the Dhamma, the hairs of my body stood up. Venerable sir, what is the name of this discourse on the Dhamma?"
"As to that, Nagasamala, you may remember this discourse on the Dhamma as 'The Hair-raising Discourse.' "[23]
That is what the Blessed One said. The Venerable Nagasamala was 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. The story of Sunakkhatta's defection is found in the Patika Sutta (DN 24). He became dissatisfied with the Buddha and left the Order because the Buddha would not perform miracles for him or explain to him the beginning of things. He also showed great admiration for those who engaged in self-mortification, and probably resented the Buddha for emphasizing a "middle way" that condemned such extreme austerities as unprofitable. [Go back]
2. Superhuman states (uttari manussadhamma) are states, virtues or attainments higher than the ordinary human virtues comprised in the ten wholesome courses of action; they include the jhanas, direct knowledges (abhiñña), the paths and the fruits. "Distinction in knowledge and vision worthy of the noble ones" (alamariyañana-dassanavisesa), an expression frequently occurring in the suttas, signifies all higher degrees of meditative knowledge characteristic of the noble individual. In the present context, according to Comy., it means specifically the supramundane path, which Sunakkhatta is thus denying of the Buddha. [Go back]
3. The thrust of his criticism is that the Buddha teaches a doctrine that he has merely worked out in thought rather than one he has realized through transcendental wisdom. Apparently, Sunakkhatta believes that being led to the complete destruction of suffering is, as a goal, inferior to the acquisition of miraculous powers. [Go back]
4. All the sections to follow are intended as a rebuttal of Sunakkhatta's charge against the Buddha. Sections 6-8 cover the first three of the six direct knowledges, the last three appearing as the last of the ten powers of the Tathagata. The latter, according to Comy., are to be understood as powers of knowledge (ñanabala) that are acquired by all Buddhas as the outcome of their accumulations of merit. The Vibhanga of the Abhidhamma Pitaka provides an elaborate analysis of them, the gist of which will be discussed in subsequent notes. [Go back]
5. Comy.: The Wheel of Brahma (brahmacakka) is the supreme, best, most excellent wheel, the Wheel of the Dhamma (dhammacakka). This has two aspects: the knowledge of penetration (pativedhañana) and the knowledge of teaching (desanañana). The knowledge of penetration, by which the Buddha penetrates the truth of the Dhamma, is produced from wisdom and leads to the attainment of the noble fruit for himself; the knowledge of teaching, by which the Buddha is qualified to expound the Dhamma perfectly to others, is produced from compassion and leads others to the attainment of the noble fruit. [Go back]
6. Comy. glosses thana as cause or ground (karana) and explains: "Such and such dhammas are causes (hetu), conditions (paccaya), for the arising of such and such dhammas: that is thana. Such and such dhammas are not causes, not conditions, for the arising of such and such dhammas: that is atthana. Knowing that, he understands thana as thana and atthana as atthana (i.e. causal occasion as causal occasion, and non-causal occasion as non-causal occasion)." Comy. also refers to the different explanation in the Vibhanga, apparently regarding both explanations as acceptable.
Vbh. Section 809 explains this knowledge with reference to MN 115 as the Buddha's knowledge of what is possible and what is impossible, e.g. it is impossible that a person possessed of right view should regard any formations as permanent or as pleasurable, or anything whatever as self, while it is possible that a worldling will regard things in such an erroneous way. It is impossible for a person possessed of right view to commit the five heinous crimes (matricide, parricide, the murder of an Arahant, the wounding of a Buddha, causing a schism in the Sangha), while it is possible for a worldling to commit such crimes, etc. etc. [Go back]
7. Vbh. Section 810: "Herein, the Tathagata comprehends that there are some evil actions performed which do not mature because they are prevented from maturing by a fortunate rebirth, a fortunate body, a fortunate time, a fortunate effort, while there are some evil actions performed which mature because of an unfortunate rebirth, etc. There are some good actions which do not mature because of an unfortunate rebirth, etc., while there are some good actions which mature because of a fortunate rebirth, etc." (condensed). [Go back]
8. Vbh. Section 811: "Herein, the Tathagata comprehends thus: 'This is the path, this is the practice leading to hell, to the animal realm, to the plane of ghosts, to the human realm, to the realm of the gods, to deliverance.' " This knowledge will be elaborated upon below in Sections 35-42. [Go back]
9. Vbh. Section 812: "The Tathagata comprehends the different aggregates, the different sense bases, the different elements; he comprehends the different worlds that have many elements, different elements." [Go back]
10. Vbh. Section 813: "The Tathagata understands that beings are of inferior inclinations and superior inclinations, and that they gravitate towards those who share their own inclinations" (condensed). [Go back]
11. Vbh. Sections 814-27 gives a detailed analysis. Comy. states the meaning more concisely as the Tathagata's knowledge of the superiority and inferiority of beings' faculties of faith, energy, mindfulness, concentration and wisdom. [Go back]
12. Vbh. Section 828: "The defilement (sankilesa) is a state partaking of deterioration; cleansing (vodana) is a state partaking of distinction; emergence (vutthana) is both cleansing and the rising out of an attainment. The eight liberations (vimokkha) are enumerated, e.g. at DN 15/ii,70-71, and comprise three liberations pertaining to the realm of material form, the four immaterial attainments, and the cessation of perception and feeling. The nine attainments (samapatti) are the four jhanas, the four immaterial attainments, and cessation. [Go back]
13. The idiom yathabhatam nikkhitto evam niraye is knotty; the rendering here follows the gloss of Comy.: "He will be put in hell as if carried off and put there by the wardens of hell." Although such a fate may sound excessively severe merely for verbal denigration, it should be remembered that he is maligning a Fully Enlightened Buddha with a mind of hatred, and his intention in so doing is to discourage others from entering upon the path that could lead them to complete liberation from suffering. [Go back]
14. The four kinds of intrepidity (vesarajja: also rendered "grounds of self-confidence") may be divided into two pairs. The first pair relates mainly to the internal qualities of the Buddha, his achievement of personal perfection, while the second pair has an outward orientation, being concerned primarily with his qualifications as a teacher. The first intrepidity confirms his attainment of supreme enlightenment and the removal of all obscuration regarding the range of what may be known; it points to the Buddha's acquisition of omniscience (sabbaññutañana). The second underlines his complete purity through the destruction of all defilements; it points to his achievement of the fruit of Arahantship. The third means that the Buddha's understanding of obstructions to the goal is unimpeachable, while the fourth confirms the efficacy of the Dhamma in accomplishing its intended purpose, namely, leading the practitioner to complete release from suffering. [Go back]
15. In later Buddhist tradition the asuras, titans or "anti-gods," are added as a separate realm to make the "six destinations" familiar from the Tibetan Wheel of Life. [Go back]
16. Comy.: Even though the description is the same as that of the bliss of the heavenly world, the meaning is different. For the bliss of the heavenly world is not really extremely pleasant because the fevers of lust, etc. are still present there. But the bliss of Nibbana is extremely pleasant in every way through the subsiding of all fevers. [Go back]
17. Comy. explains that at this juncture the Buddha related this account of his past ascetic practices because Sunakkhatta was a great admirer of extreme asceticism (as is clear from the Patika Sutta) and the Buddha wanted to make it known that there was no one who could equal him in the practice of austerities. Sections 44-56 apparently deal with the Bodhisatta's striving during the six years' period of austerities in his last existence, while Sections 57-61 refer back to his previous existences as a seeker of enlightenment. [Go back]
18. The "eight-days' interval of frost" is a regular cold spell which occurs in South Asia in late December or early January. [Go back]
19. That is, they hold the view that beings are purified by reducing their intake of food. [Go back]
20. Rebirth into the Pure Abodes (suddhavasa) is possible only for non-returners. [Go back]
21. The Pali for the four terms is: sati, gati, dhiti, paññaveyyattiya. Comy. explains sati as the ability to grasp in mind a hundred or a thousand phrases as they are being spoken; gati, the ability to bind them and retain them in the mind; dhiti, the ability to recite back what has been grasped and retained; and paññaveyyattiya, the ability to discern the meaning and logic of those phrases. [Go back]
22. The Venerable Nagasamala had been a personal attendant of the Buddha during the first twenty years of his ministry. [Go back]
23. Lomahamsanapariyaya. The sutta is referred to by that name at Milindapañha, p. 398, and in the commentary to the Digha Nikaya. [Go back]
Revised: 9 November 1998 ; http://world.std.com/~metta/canon/majjhima/mn12.html
Source = BuddhaSasana
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