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Trung Boä Kinh
Majjhima Nikaya19. Kinh Song taàm
(Dvedhaøvitakka sutta)
Toâi nghe nhö vaày:
Moät thôøi Theá Toân ôû Savatthi (Xaù-veä), taïi Jetavana (Kyø-ñaø Laâm), vöôøn oâng Anathapindika (Caáp Coâ Ñoäc). Taïi ñaây, Theá Toân goïi caùc Tyû-kheo: "Chö Tyû-kheo". --"Thöa vaâng", caùc Tyû-kheo aáy vaâng ñaùp Theá Toân. Theá Toân thuyeát giaûng nhö sau:
-- Chö Tyû-kheo, tröôùc khi Ta giaùc ngoä, khi chöa thaønh Chaùnh Giaùc vaø coøn laø Boà-taùt, Ta suy nghó nhö sau: "Ta soáng suy tö vaø chia hai suy taàm". Chö Tyû-kheo, phaøm coù duïc taàm naøo, saân taàm naøo, haïi taàm naøo, Ta phaân thaønh phaàn thöù nhaát; phaøm coù ly duïc taàm naøo, voâ saân taàm naøo, voâ haïi taàm naøo, Ta phaân thaønh phaàn thöù hai.
Chö Tyû-kheo, roài Ta soáng khoâng phoùng daät, nhieät taâm, tinh caàn. Khi duïc taàm khôûi leân, Ta tueä tri: "Duïc taàm naøy khôûi leân nôi Ta, vaø duïc taàm naøy ñöa ñeán töï haïi, ñöa ñeán haïi ngöôøi, ñöa ñeán haïi caû hai, dieät trí tueä, döï phaàn vaøo phieàn naõo, khoâng ñöa ñeán Nieát-baøn". Chö Tyû-kheo, khi Ta suy tö: "Duïc taàm naøy ñöa ñeán töï haïi", duïc taàm ñöôïc bieán maát, Chö Tyû-kheo, khi ta suy tö: "Duïc taàm ñöa ñeán haïi ngöôøi", duïc taàm ñöôïc bieán maát. Chö Tyû-kheo, khi Ta suy tö: "Duïc taàm ñöa ñeán haïi caû hai", duïc taàm ñöôïc bieán maát. Chö Tyû-kheo, khi Ta suy tö: "Duïc taàm dieät trí tueä, döï phaàn vaøo phieàn naõo, khoâng ñöa ñeán Nieát-baøn", duïc taàm ñöôïc bieán maát. Chö Tyû-kheo, nhö vaäy Ta tieáp tuïc tröø boû, xaû ly vaø ñoaïn taän duïc taàm.
Chö Tyû-kheo, trong khi Ta soáng khoâng phoùng daät, nhieät taâm, tinh caàn, saân taàm khôûi leân... (nhö treân)... haïi taàm khôûi leân. Ta tueä tri: "Haïi taàm naøy khôûi leân nôi Ta, vaø haïi taàm naøy ñöa ñeán töï haïi, ñöa ñeán haïi ngöôøi, ñöa ñeán haïi caû hai, dieät trí tueä, döï phaàn vaøo phieàn naõo, khoâng ñöa ñeán Nieát-baøn". Chö Tyû-kheo, khi Ta suy tö: "Haïi taàm naøy ñöa ñeán töï haïi"... "Haïi taàm dieät trí tueä, döï phaàn vaøo phieàn naõo, khoâng ñöa ñeán Nieát-baøn", haïi taàm bieán maát. Chö Tyû-kheo, nhö vaäy Ta tieáp tuïc tröø boû, xaû ly vaø ñoaïn taän haïi taàm.
Chö Tyû-kheo, Tyû-kheo suy tö, quaùn saùt nhieàu vaán ñeà gì, thôøi taâm sanh khuynh höôùng ñoái vaán ñeà aáy. Chö Tyû-kheo, neáu Tyû-kheo suy tö, quaùn saùt nhieàu veà duïc taàm, vò aáy töø boû ly duïc taàm. Khi taâm ñaõ naëng veà duïc taàm, thôøi taâm vò aáy coù khuynh höôùng veà duïc taàm. Chö Tyû-kheo, neáu Tyû-kheo suy tö quaùn saùt nhieàu veà saân taàm... (nhö treân)... veà haïi taàm, vò aáy töø boû voâ haïi taàm. Khi taâm ñaõ ñaët naëng veà haïi taàm thôøi taâm vò aáy coù khuynh höôùng veà haïi taàm.
Chö Tyû-kheo, ví nhö vaøo cuoái thaùng muøa möa, veà muøa thu, khi luùa ñaõ troå haït, moät ngöôøi muïc ñoàng chaên giöõ boø, caàm roi ñaùnh caùc con boø beân naøy, ñaùnh beân kia, cheá ngöï chuùng, ngaên chaän chuùng. Vì sao vaäy? Chö Tyû-kheo, vì ngöôøi muïc ñoàng thaáy do nhaân duyeân naøy, ñöa ñeán söï cheát, söï tuø toäi, söï ñaùnh ñaäp hay söï traùch moùc. Chö Tyû-kheo, cuõng vaäy, Ta ñaõ thaáy söï nguy haïi, söï haï lieät, söï ueá nhieãm cuûa caùc phaùp baát thieän, vaø thaáy söï vieãn ly, söï lôïi ích, söï thanh tònh cuûa caùc thieän phaùp.
Chö Tyû-kheo, trong khi Ta soáng khoâng phoùng daät, nhieät taâm, tinh caàn nhö vaäy, khi ly duïc taàm khôûi leân, Ta tueä tri nhö vaày: "Ly duïc taàm naøy khôûi leân nôi Ta vaø ly duïc taàm naøy khoâng ñöa ñeán töï haïi, khoâng ñöa ñeán haïi ngöôøi, khoâng ñöa ñeán haïi caû hai, taêng tröôûng trí tueä, khoâng döï phaàn vaøo phieàn naõo, ñöa ñeán Nieát-baøn". Chö Tyû-kheo, neáu ban ñeâm Ta suy tö, quaùn saùt (veà ly duïc taàm) khoâng phaûi töø nhaân duyeân aáy Ta thaáy sôï haõi. Chö Tyû-kheo, neáu ban ngaøy Ta suy tö, quaùn saùt (veà ly duïc taàm), khoâng phaûi töø nhaân duyeân aáy Ta thaáy sôï haõi. Chö Tyû-kheo, neáu ban ñeâm, ban ngaøy, Ta suy tö, quaùn saùt (veà ly duïc taàm), khoâng phaûi töø nhaân duyeân aáy Ta thaáy sôï haõi. Vaø Ta suy tö, quaùn saùt quaù laâu, thaân ta coù theå meät moûi; khi thaân meät moûi thì taâm bò dao ñoäng; khi taâm bò dao ñoäng thì taâm raát khoù ñöôïc ñònh tónh. Chö Tyû-kheo, roài töï noäi thaân Ta traán an taâm, traán tònh taâm, khieán ñöôïc nhaát taâm, khieán thaønh ñònh tónh. Vì sao vaäy? Vì ñeå taâm Ta khoûi dao ñoäng.
Chö Tyû-kheo, trong khi Ta soáng khoâng phoùng daät, nhieät taâm, tinh caàn nhö vaäy, khi voâ saân taàm khôûi leân... (nhö treân)... voâ haïi taàm khôûi leân. Ta tueä tri nhö vaäy: "Voâ haïi taàm naøy khôûi leân nôi Ta vaø voâ haïi taàm naøy khoâng ñöa ñeán töï haïi, khoâng ñöa ñeán haïi ngöôøi, khoâng ñöa ñeán haïi caû hai, taêng tröôûng trí tueä, khoâng döï phaàn vaøo phieàn naõo, ñöa ñeán Nieát-baøn". Chö Tyû-kheo, neáu ban ñeâm... khoâng phaûi töø nhaân duyeân aáy, maø Ta thaáy sôï haõi. Vaø neáu Ta suy tö, quaùn saùt quaù laâu, thaân Ta coù theå meät moûi; khi thaân Ta meät moûi thì taâm bò dao ñoäng, khi taâm bò dao ñoäng, taâm raát khoù ñöôïc ñònh tónh. Chö Tyû-kheo, roài töï noäi thaân Ta traán an taâm, traán tònh taâm, khieán ñöôïc nhaát taâm, khieán thaønh ñònh tónh. Vì sao vaäy? Vì ñeå taâm Ta khoûi dao ñoäng.
Chö Tyû-kheo, neáu vò Tyû-kheo suy tö, quaùn saùt nhieàu veà vaán ñeà gì thôøi taâm sanh khuynh höôùng ñoái vôùi vaán ñeà aáy. Chö Tyû-kheo, neáu Tyû-kheo suy tö, quaùn saùt nhieàu veà ly duïc taàm, vò aáy töø boû duïc taàm. Khi taâm ñaõ ñaët naëng veà ly duïc taàm, taâm vò aáy coù khuynh höôùng veà ly duïc taàm. Chö Tyû-kheo, neáu Tyû-kheo suy tö, quaùn saùt nhieàu veà voâ saân taàm... (nhö treân)... neáu Tyû-kheo suy tö, quaùn saùt nhieàu veà baát haïi taàm, vò aáy töø boû haïi taàm. Khi taâm ñaõ ñaët naëng veà baát haïi taàm, thôøi taâm vò aáy coù khuynh höôùng veà baát haïi taàm.
Chö Tyû-kheo, ví nhö vaøo cuoái thaùng heø, khi taát caû luùa gaïo ñaõ caát vaøo kho thoùc, moät ngöôøi muïc ñoàng chaên giöõ caùc con boø. Khi ngöôøi muïc ñoàng ôû döôùi goác caây hay ôû ngoaøi trôøi, ngöôøi aáy coù theå nghó ñeán coù vieäc caàn phaûi laøm, vaø ngöôøi aáy nghó: "Ñaây laø nhöõng con boø". Chö Tyû-kheo, cuõng vaäy ôû ñaây, coù vieäc caàn phaûi laøm, vaø Ta nghó: "Ñaây laø nhöõng phaùp".
Chö Tyû-kheo, Ta phaùt taâm doõng maõnh, tinh taán, khoâng coù tieâu cöïc, nieäm khoâng taùn loaïn ñöôïc an truù, thaân ñöôïc khinh an, khoâng coù cuoàng nhieät, taâm ñöôïc ñònh tónh nhaát taâm.
Chö Tyû-kheo, Ta ly duïc, ly aùc, baát thieän phaùp, chöùng vaø truù Thieàn thöù nhaát, moät traïng thaùi hyû laïc do ly duïc sanh, coù taàm, coù töù. Dieät taàm vaø töù, Ta chöùng vaø truù Thieàn thöù hai, moät traïng thaùi hyû laïc do ñònh sanh, khoâng taàm khoâng töù, noäi tónh nhaát taâm. Ly hyû truù xaû, chaùnh nieäm tænh giaùc, thaân caûm söï laïc thoï maø caùc baäc Thaùnh goïi laø xaû nieäm laïc truù, Ta chöùng vaø an truù Thieàn thöù ba. Xaû laïc xaû khoå, dieät hyû öu ñaõ caûm thoï tröôùc, Ta chöùng vaø truù Thieàn thöù tö, khoâng khoå, khoâng laïc, xaû nieäm thanh tònh.
Vôùi taâm ñònh tónh, thuaàn tònh, khoâng caáu nhieãm, khoâng phieàn naõo, nhu nhuyeán, deã söû duïng, vöõng chaéc, bình thaûn nhö vaäy, Ta daãn taâm, höôùng taâm ñeán tuùc maïng trí. Ta 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, hai traêm ñôøi, moät ngaøn ñôøi, moät traêm ngaøn ñôøi, nhieàu hoaïi kieáp, nhieàu thaønh kieáp, nhieàu hoaïi vaø thaønh kieáp. Ta nhôù raèng: "Taïi choã kia, Ta coù teân nhö theá naøy, doøng hoï nhö theá naøy, giai caáp nhö theá naøy, caùc moùn aên 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 taïi choã naøy. Taïi choã naøy, Ta coù teân nhö theá naøy, doøng hoï nhö theá naøy, giai caáp nhö theá naøy, caùc moùn aên nhö theá naøy, thoï khoå laïc nhö theá naøy, tuoåi thoï ñeán möùc nhö theá naøy. Sau khi cheát taïi choã naøy, Ta ñöôïc sanh ra ôû ñaây". Nhö vaäy Ta nhôù ñeán nhieàu ñôøi soáng quaù khöù cuøng vôùi caùc neùt ñaïi cöông vaø caùc chi tieát.
Chö Tyû-kheo, trong ñeâm canh ñaàu Ta chöùng ñöôïc minh thöù nhaát, voâ minh dieät, minh sanh; boùng toái dieät, aùnh saùng sanh, trong khi Ta soáng khoâng phoùng daät, nhieät taâm, tinh caàn.
Vôùi taâm ñònh tónh, thuaàn tònh, khoâng caáu nhieãm, khoâng phieàn naõo, nhu nhuyeán, deã söû duïng, vöõng chaéc, bình thaûn nhö vaäy, Ta daãn taâm, höôùng taâm ñeán sanh töû trí veà chuùng sanh. Ta vôùi thieân nhaõn thuaàn tònh sieâu nhaân, thaáy söï soáng vaø söï cheát cuûa chuùng sanh. Ta 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. Nhöõng chuùng sanh laøm nhöõng aùc haïnh veà thaân, aùc haïnh veà lôøi noùi, aùc haïnh 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. Coøn nhöõng chuùng sanh naøo thaønh töïu nhöõng thieän haïnh veà thaân, thaønh töïu nhöõng thieän haïnh veà lôøi noùi, thaønh töïu nhöõng thieän haïnh 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 vôùi thieân nhaõn thuaàn tònh sieâu nhaân, Ta thaáy söï soáng cheát cuûa chuùng sanh. Ta 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.
Chö Tyû-kheo, trong ñeâm canh giöõa, Ta chöùng ñöôïc minh thöù hai, voâ minh dieät, minh sanh; boùng toái dieät, aùnh saùng sanh, trong khi Ta soáng khoâng phoùng daät, nhieät taâm, tinh caàn.
Vôùi taâm ñònh tónh, thuaàn tònh, khoâng caáu nhieãm, khoâng phieàn naõo, nhu nhuyeán, deã söû duïng, vöõng chaéc, bình thaûn nhö vaäy, Ta daãn taâm, höôùng taâm ñeán laäu taän trí. Ta thaéng tri nhö thaät: "Ñaây laø khoå", thaéng tri nhö thaät: "Ñaây laø nguyeân nhaân cuûa khoå", thaéng tri nhö thaät: "Ñaây laø khoå dieät", thaéng tri nhö thaät: "Ñaây laø con ñöôøng ñöa ñeán khoå dieät", thaéng tri nhö thaät: "Ñaây laø nhöõng laäu hoaëc", thaéng tri nhö thaät: "Ñaây laø nguyeân nhaân caùc laäu hoaëc", thaéng tri nhö thaät: "Ñaây laø caùc laäu hoaëc dieät", thaéng tri nhö thaät: "Ñaây laø con ñöôøng ñöa ñeán caùc laäu hoaëc dieät".
Nhôø bieát nhö vaäy, nhôø thaáy nhö vaäy, taâm cuûa Ta thoaùt khoûi duïc laäu, thoaùt khoûi höõu laäu, thoaùt khoûi voâ minh laäu. Ñoái vôùi töï thaân ñaõ giaûi thoaùt nhö vaäy, khôûi leân trí hieåu bieát: Ta ñaõ giaûi thoaùt. Ta ñaõ thaéng tri: "Sanh ñaõ taän, phaïm haïnh ñaõ thaønh, vieäc caàn laøm ñaõ laøm, khoâng coøn trôû lui traïng thaùi naøy nöõa".
Chö Tyû-kheo, trong ñeâm canh ba, Ta chöùng ñöôïc minh thöù ba, voâ minh dieät, minh sanh; boùng toái dieät, aùnh saùng sanh, trong khi Ta soáng khoâng phoùng daät nhieät taâm tinh caàn.
Chö Tyû-kheo, gioáng nhö trong khu röøng raäm raïp coù moät hoà nöôùc lôùn thaâm saâu, vaø moät ñoaøn nai lôùn soáng gaàn moät beân. Coù moät ngöôøi ñeán, khoâng muoán chuùng ñöôïc lôïi ích, khoâng muoán chuùng ñöôïc haïnh phuùc, khoâng muoán chuùng ñöôïc an oån khoûi caùc aùch naïn. Neáu coù con ñöôøng naøo ñöôïc yeân oån, ñöôïc an toaøn, ñöa ñeán hoan hyû, ngöôøi aáy seõ chaän ñoùng con ñöôøng naøy laïi, seõ môû con ñöôøng nguy hieåm, seõ ñaët con moài ñöïc, seõ ñaët con moài caùi. Chö Tyû-kheo, nhö vaäy, sau moät thôøi gian ñoaøn nai lôùn aáy gaëp aùch naïn vaø hao moøn daàn. Chö Tyû-kheo, coù moät ngöôøi ñeán, muoán ñoaøn nai aáy ñöôïc lôïi ích, muoán chuùng ñöôïc haïnh phuùc, muoán chuùng ñöôïc an oån khoûi caùc aùch naïn. Neáu coù con ñöôøng naøo ñöôïc yeân oån, ñöôïc an toaøn, ngöôøi aáy seõ môû con ñöôøng naøy, seõ ñoùng con ñöôøng nguy hieåm laïi, seõ ñem con moài ñöïc ñi, seõ huûy boû con moài caùi. Chö Tyû-kheo, nhö vaäy ñoaøn nai lôùn aáy sau moät thôøi gian seõ ñöôïc taêng tröôûng, höng thònh, thaønh maõn.
Chö Tyû-kheo, Ta noùi ví duï aáy ñeå giaûi thích yù nghóa nhö sau: Chö Tyû-kheo, hoà nöôùc lôùn, thaâm saâu chæ cho caùc duïc. Chö Tyû-kheo, ñoaøn nai lôùn chæ cho caùc loaøi höõu tình. Chö Tyû-kheo, con ngöôøi khoâng muoán chuùng ñöôïc lôïi ích, khoâng muoán chuùng ñöôïc haïnh phuùc, khoâng muoán chuùng ñöôïc an oån khoûi caùc aùch naïn chæ cho aùc ma. Chö Tyû-kheo, con ñöôøng nguy hieåm chæ cho con ñöôøng taø ñaïo coù taùm ngaønh, töùc laø taø tri kieán, taø tö duy, taø ngöõ, taø nghieäp, taø maïng, taø tinh taán, taø nieäm, taø ñònh. Chö Tyû-kheo, con moài ñöïc chæ cho hyû vaø tham. Chö Tyû-kheo, con moài caùi chæ cho voâ minh. Chö Tyû-kheo, coøn ngöôøi muoán chuùng ñöôïc lôïi ích, muoán chuùng ñöôïc haïnh phuùc, muoán chuùng ñöôïc an oån khoûi caùc aùch naïn chæ cho Nhö Lai, baäc A-la-haùn, Chaùnh Ñaúng Giaùc. Con ñöôøng yeân oån, an toaøn, ñöa ñeán hoan hyû chæ cho con ñöôøng Thaùnh ñaïo Taùm ngaønh, töùc laø Chaùnh tri kieán, Chaùnh tö duy, Chaùnh ngöõ, Chaùnh nghieäp, Chaùnh maïng, Chaùnh tinh taán, Chaùnh nieäm, Chaùnh ñònh.
Chö Tyû-kheo, nhö vaäy Ta môû con ñöôøng yeân oån, an toaøn, ñöa ñeán hoan hyû, Ta ñoùng con ñöôøng nguy hieåm, Ta mang ñi con moài ñöïc, Ta huûy boû con moài caùi. Chö Tyû-kheo, nhöõng gì vò Ñaïo Sö caàn phaûi laøm cho caùc ñeä töû vì loøng thöông töôûng hoï, nhöõng ñieàu aáy Ta ñaõ laøm, vì loøng thöông töôûng caùc Ngöôøi. Chö Tyû-kheo, ñaây laø caùc goác caây, ñaây laø caùc choã troáng. Haõy Thieàn ñònh, chôù coù phoùng daät, chôù coù hoái tieác veà sau. Ñoù laø lôøi giaùo huaán cuûa Ta.
Theá Toân thuyeát giaûng nhö vaäy. Caùc Tyû-kheo aáy 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).
Hieäu ñính: 27-09-2003
Source = BuddhaSasana
Majjhima Nikaya 19
Dvedhavitakka Sutta
Two Sorts of ThinkingTranslation by Bhikkhu Thanissaro
For free distribution only, as a gift of Dhamma
I have heard that on one occasion the Blessed One was staying at Savatthi, in Jeta's Grove, Anathapindika's monastery. There he addressed the monks: "Monks!"
"Yes, lord," the monks replied.
The Blessed One said, "Monks, before my self-awakening, when I was still just an unawakened Bodhisatta, the thought occurred to me: 'Why don't I keep dividing my thinking into two sorts?' So I made thinking imbued with sensuality, thinking imbued with ill will, and thinking imbued with harmfulness one sort, and thinking imbued with renunciation, thinking imbued with non-ill will, and thinking imbued with harmlessness another sort.
"And as I remained thus heedful, ardent, and resolute, thinking imbued with sensuality arose. I discerned that 'Thinking imbued with sensuality has arisen in me; and that leads to my own affliction or to the affliction of others or to the affliction of both. It obstructs discernment, promotes vexation, and does not lead to Unbinding.'
"As I noticed that it leads to my own affliction, it subsided. As I noticed that it leads to the affliction of others...to the affliction of both...it obstructs discernment, promotes vexation, and does not lead to Unbinding, it subsided. Whenever thinking imbued with sensuality had arisen, I simply abandoned it, destroyed it, dispelled it, wiped it out of existence.
"And as I remained thus heedful, ardent, and resolute, thinking imbued with ill will arose. I discerned that 'Thinking imbued with ill will has arisen in me; and that leads to my own affliction or to the affliction of others or to the affliction of both. It obstructs discernment, promotes vexation, and does not lead to Unbinding.'
"As I noticed that it leads to my own affliction, it subsided. As I noticed that it leads to the affliction of others...to the affliction of both...it obstructs discernment, promotes vexation, and does not lead to Unbinding, it subsided. Whenever thinking imbued with ill will had arisen, I simply abandoned it, destroyed it, dispelled it, wiped it out of existence.
"And as I remained thus heedful, ardent, and resolute, thinking imbued with harmfulness arose. I discerned that 'Thinking imbued with harmfulness has arisen in me; and that leads to my own affliction or to the affliction of others or to the affliction of both. It obstructs discernment, promotes vexation, and does not lead to Unbinding.'
"As I noticed that it leads to my own affliction, it subsided. As I noticed that it leads to the affliction of others...to the affliction of both...it obstructs discernment, promotes vexation, and does not lead to Unbinding, it subsided. Whenever thinking imbued with harmfulness had arisen, I simply abandoned it, destroyed it, dispelled it, wiped it out of existence.
"Whatever a monk keeps pursuing with his thinking and pondering, that becomes the inclination of his awareness. If a monk keeps pursuing thinking imbued with sensuality, abandoning thinking imbued with renunciation, his mind is bent by that thinking imbued with sensuality. If a monk keeps pursuing thinking imbued with ill will, abandoning thinking imbued with non-ill will, his mind is bent by that thinking imbued with ill will. If a monk keeps pursuing thinking imbued with harmfulness, abandoning thinking imbued with harmlessness, his mind is bent by that thinking imbued with harmfulness.
"Just as in the last month of the Rains, in the autumn season when the crops are ripening, a cowherd would look after his cows: He would tap and poke and check and curb them with a stick on this side and that. Why is that? Because he foresees flogging or imprisonment or a fine or public censure arising from that [if he let his cows wander into the crops]. In the same way I foresaw in unskillful qualities drawbacks, degradation, and defilement, and I foresaw in skillful qualities rewards related to renunciation and promoting cleansing.
"And as I remained thus heedful, ardent, and resolute, thinking imbued with renunciation arose. I discerned that 'Thinking imbued with renunciation has arisen in me; and that leads neither to my own affliction, nor to the affliction of others, nor to the affliction of both. It fosters discernment, promotes lack of vexation, and leads to Unbinding. If I were to think and ponder in line with that even for a night...even for a day...even for a day and night, I do not envision any danger that would come from it, except that thinking and pondering a long time would tire the body. When the body is tired, the mind is disturbed; and a disturbed mind is far from concentration.' So I steadied my mind right within, settled, unified, and concentrated it. Why is that? So that my mind would not be disturbed.
"And as I remained thus heedful, ardent, and resolute, thinking imbued with non-ill will arose. I discerned that 'Thinking imbued with non-ill will has arisen in me; and that leads neither to my own affliction, nor to the affliction of others, nor to the affliction of both. It fosters discernment, promotes lack of vexation, and leads to Unbinding. If I were to think and ponder in line with that even for a night...even for a day...even for a day and night, I do not envision any danger that would come from it, except that thinking and pondering a long time would tire the body. When the body is tired, the mind is disturbed; and a disturbed mind is far from concentration.' So I steadied my mind right within, settled, unified, and concentrated it. Why is that? So that my mind would not be disturbed.
"And as I remained thus heedful, ardent, and resolute, thinking imbued with harmlessness arose. I discerned that 'Thinking imbued with harmlessness has arisen in me; and that leads neither to my own affliction, nor to the affliction of others, nor to the affliction of both. It fosters discernment, promotes lack of vexation, and leads to Unbinding. If I were to think and ponder in line with that even for a night...even for a day...even for a day and night, I do not envision any danger that would come from it, except that thinking and pondering a long time would tire the body. When the body is tired, the mind is disturbed; and a disturbed mind is far from concentration.' So I steadied my mind right within, settled, unified, and concentrated it. Why is that? So that my mind would not be disturbed.
"Whatever a monk keeps pursuing with his thinking and pondering, that becomes the inclination of his awareness. If a monk keeps pursuing thinking imbued with renunciation, abandoning thinking imbued with sensuality, his mind is bent by that thinking imbued with renunciation. If a monk keeps pursuing thinking imbued with non-ill will, abandoning thinking imbued with ill will, his mind is bent by that thinking imbued with non-ill will. If a monk keeps pursuing thinking imbued with harmlessness, abandoning thinking imbued with harmfulness, his mind is bent by that thinking imbued with harmlessness.
"Just as in the last month of the hot season, when all the crops have been gathered into the village, a cowherd would look after his cows: While resting under the shade of a tree or out in the open, he simply keeps himself mindful of 'those cows.' In the same way, I simply kept myself mindful of 'those mental qualities.'
"Unflagging persistence was aroused in me, and unmuddled mindfulness established. My body was calm and unaroused, my mind concentrated and single. Quite withdrawn from sensuality, withdrawn from unskillful mental qualities, I entered and remained in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. With the stilling of directed thought and evaluation, I entered and remained in the second jhana: rapture and pleasure born of composure, unification of awareness free from directed thought and evaluation -- internal assurance. With the fading of rapture I remained in equanimity, mindful and alert, and physically sensitive of pleasure. I entered and remained in the third jhana, of which the Noble Ones declare, 'Equanimous and mindful, he has a pleasurable abiding.' With the abandoning of pleasure and pain -- as with the earlier disappearance of elation and distress -- I entered and remained in the fourth jhana: purity of equanimity and mindfulness, neither pleasure nor pain.
"When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, and attained to imperturbability, I directed it to the knowledge of recollecting my past lives. I recollected my manifold past lives, i.e., one birth, two...five, ten...fifty, a hundred, a thousand, a hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction and expansion: 'There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose here.' Thus I remembered my manifold past lives in their modes and details.
"This was the first knowledge I attained in the first watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose -- as happens in one who is heedful, ardent, and resolute.
"When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, and attained to imperturbability, I directed it to the knowledge of the passing away and reappearance of beings. I saw -- by means of the divine eye, purified and surpassing the human -- beings passing away and re-appearing, and I discerned how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma: 'These beings -- who were endowed with bad conduct of body, speech and mind, who reviled the Noble Ones, held wrong views and undertook actions under the influence of wrong views -- with the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell. But these beings -- who were endowed with good conduct of body, speech, and mind, who did not revile the Noble Ones, who held right views and undertook actions under the influence of right views -- with the break-up of the body, after death, have re-appeared in the good destinations, in the heavenly world.' Thus -- by means of the divine eye, purified and surpassing the human -- I saw beings passing away and re-appearing, and I discerned how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma.
"This was the second knowledge I attained in the second watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose -- as happens in one who is heedful, ardent, and resolute.
"When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, and attained to imperturbability, I directed it to the knowledge of the ending of the mental fermentations. I discerned, as it was actually present, that 'This is stress...This is the origination of stress...This is the cessation of stress...This is the way leading to the cessation of stress...These are fermentations...This is the origination of fermentations...This is the cessation of fermentations...This is the way leading to the cessation of fermentations.' My heart, thus knowing, thus seeing, was released from the fermentation of sensuality, released from the fermentation of becoming, released from the fermentation of ignorance. With release, there was the knowledge, 'Released.' I discerned that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'
"This was the third knowledge I attained in the third watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose -- as happens in one who is heedful, ardent, and resolute.
"Suppose, monks, that in a forested wilderness there were a large low-lying marsh, in dependence on which there lived a large herd of deer; and a certain man were to appear, not desiring their benefit, not desiring their welfare, not desiring their rest from bondage. He would close off the safe, restful path that led to their rapture, and would open up a false path, set out a male decoy, place a female decoy, and thus the large herd of deer, at a later time, would fall into ruin and disaster. Then suppose that a certain man were to appear to that same large herd of deer, desiring their benefit, desiring their welfare, desiring their rest from bondage. He would open up the safe, restful path that led to their rapture, would close off the false path, take away the male decoy, destroy the female decoy, and thus the large herd of deer, at a later time, would come into growth, increase, and abundance.
"I have given this simile in order to convey a meaning. The meaning is this: 'The large, low-lying marsh' is a term for sensual pleasures. 'The large herd of deer' is a term for beings. 'The man not desiring their benefit, not desiring their welfare, not desiring their rest from bondage' is a term for Mara, the Evil One. 'The false path' is a term for the eightfold wrong path, i.e., wrong view, wrong resolve, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration. 'The male decoy' is a term for passion and delight. 'The female decoy' is a term for ignorance. 'The man desiring their benefit, desiring their welfare, desiring their rest from bondage' is a term for the Tathagata, the Worthy One, the Rightly Self-awakened One. 'The safe, restful path that led to their rapture' is a term for the noble eightfold path, i.e., right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.
"So, monks, I have opened up the safe, restful path, closed off the false path, removed the male decoy, destroyed the female. Whatever a teacher should do -- seeking the welfare of his disciples, out of sympathy for them -- that have I done for you. Over there are the roots of trees; over there, empty dwellings. Practice jhana, monks. Don't be heedless. Don't later fall into regret. This is our message to you."
That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.
Revised: 9 November 1998 ; http://world.std.com/~metta/canon/majjhima/mn19.html
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