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Trung Boä Kinh
Majjhima Nikaya20. Kinh An truù taàm
(Vtakkasanthaøna sutta)
Nhö vaày toâi nghe.
Moät thôøi, Theá Toân truù 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, baïch Theá Toân", caùc Tyû-kheo aáy vaâng ñaùp Theá Toân. Theá Toân thuyeát giaûng nhö sau:
-- Chö Tyû-kheo, Tyû-kheo muoán thöïc tu taêng thöôïng taâm caàn phaûi thöôøng thöôøng taùc yù naêm töôùng. Theá naøo laø naêm?
ÔÛ ñaây, Tyû-kheo y cöù töôùng naøo, taùc yù töôùng naøo, caùc aùc baát thieän taàm lieân heä ñeán duïc, lieân heä ñeán saân, lieân heä ñeán si sanh khôûi, thôøi naøy caùc Tyû-kheo, Tyû-kheo aáy caàn phaûi taùc yù moät töôùng khaùc lieân heä ñeán thieän khoâng phaûi töôùng kia. Nhôø taùc yù moät töôùng khaùc lieân heä ñeán thieän, khoâng phaûi töôùng kia, caùc aùc baát thieän taàm lieân heä ñeán duïc, lieân heä ñeán saân, lieân heä ñeán si ñöôïc tröø dieät, ñi ñeán dieät vong. Chính nhôø dieät tröø chuùng, noäi taâm ñöôïc an truù, an tònh, nhaát taâm, ñònh tónh. Chö Tyû-kheo, ví nhö moät ngöôøi thôï moäc thieän xaûo hay ñeä töû moät ngöôøi thôï moäc, duøng moät caùi neâm nhoû ñaùnh baät ra, ñaùnh tung ra, ñaùnh vaêng ra moät caùi neâm khaùc; chö Tyû-kheo, cuõng vaäy, khi moät Tyû-kheo y cöù moät töôùng naøo, taùc yù moät töôùng naøo, caùc aùc baát thieän taàm lieân heä ñeán duïc, lieân heä ñeán saân, lieân heä ñeán si sanh khôûi, thôøi naøy chö Tyû-kheo, Tyû-kheo aáy caàn phaûi taùc yù moät töôùng khaùc lieân heä ñeán thieän, khoâng phaûi töôùng kia. Nhôø taùc yù moät töôùng khaùc lieân heä ñeán thieän, khaùc vôùi töôùng kia, caùc aùc baát thieän taàm lieân heä ñeán duïc, lieân heä ñeán saân, lieân heä ñeán si ñöôïc tröø dieät, ñi ñeán dieät vong. Chính nhôø dieät tröø chuùng, noäi taâm ñöôïc an truù, an tònh, nhaát taâm, ñònh tónh.
Chö Tyû-kheo, neáu Tyû-kheo aáy khi taùc yù moät töôùng khaùc vôùi töôùng kia, lieân heä ñeán thieän, caùc aùc baát thieän taàm lieân heä ñeán duïc, lieân heä ñeán saân, lieân heä ñeán si vaãn khôûi leân, thôøi naøy chö Tyû-kheo, Tyû-kheo aáy caàn phaûi quaùn saùt caùc nguy hieåm cuûa nhöõng taàm aáy: "Ñaây laø nhöõng taàm baát thieän, ñaây laø nhöõng taàm coù toäi, ñaây laø nhöõng taàm coù khoå baùo". Nhôø quaùn saùt caùc nguy hieåm cuûa nhöõng taàm aáy, caùc baát thieän taàm lieân heä ñeán duïc, lieân heä ñeán saân, lieân heä ñeán si ñöôïc tröø dieät, ñi ñeán dieät vong. Chính nhôø dieät tröø chuùng, noäi taâm ñöôïc an truù, an tònh, nhaát taâm, ñònh tónh. Chö Tyû-kheo, ví nhö moät ngöôøi ñaøn baø hay ngöôøi ñaøn oâng treû tuoåi, trong tuoåi thanh xuaân, taùnh öa trang söùc neáu moät xaùc raén, hay xaùc choù, hay xaùc ngöôøi ñöôïc quaøng vaøo coå, ngöôøi aáy phaûi lo aâu, xaáu hoå, gheâ tôûm. Chö Tyû-kheo, cuõng vaäy, neáu Tyû-kheo aáy nhôø quaùn saùt... noäi taâm ñöôïc an truù, an tònh, nhaát taâm, ñònh tónh.
Chö Tyû-kheo, neáu Tyû-kheo aáy trong khi quaùn saùt caùc nguy hieåm cuûa nhöõng taàm aáy, caùc aùc baát thieän taàm lieân heä ñeán duïc, lieân heä ñeán saân, lieân heä ñeán si vaãn khôûi leân, thôøi naøy chö Tyû-kheo, Tyû-kheo aáy caàn phaûi khoâng öùc nieäm, khoâng taùc yù nhöõng taàm aáy. Nhôø khoâng öùc nieäm, khoâng taùc yù caùc taàm aáy, caùc aùc baát thieän taàm lieân heä ñeán duïc, lieân heä ñeán saân, lieân heä ñeán si ñöôïc tröø dieät, ñi ñeán dieät vong. Chính nhôø dieät tröø chuùng, noäi taâm ñöôïc an truù, an tònh, nhaát taâm, ñònh tónh. Chö Tyû-kheo, ví nhö moät ngöôøi coù maét, khoâng muoán thaáy caùc saéc phaùp naèm trong taàm maét cuûa mình, ngöôøi aáy nhaém maét laïi hay ngoù qua moät beân. Chö Tyû-kheo, cuõng vaäy, neáu Tyû-kheo aáy, trong khi khoâng öùc nieäm, khoâng taùc yù... ñöôïc an truù, an tònh, nhaát taâm, ñònh tónh.
Chö Tyû-kheo, neáu Tyû-kheo aáy trong khi khoâng öùc nieäm, khoâng taùc yù caùc taàm aáy, caùc aùc, baát thieän taàm lieân heä ñeán duïc, lieân heä ñeán saân, lieân heä ñeán si vaãn khôûi leân. Chö Tyû-kheo, vò Tyû-kheo aáy caàn phaûi taùc yù ñeán haønh töôùng caùc taàm vaø söï an truù caùc taàm aáy. Nhôø taùc yù ñeán haønh töôùng caùc taàm vaø söï an truù caùc taàm aáy, caùc aùc, baát thieän taàm lieân heä ñeán duïc... ñöôïc an truù, an tònh, nhaát taâm, ñònh tónh. Ví nhö moät ngöôøi ñang ñi mau, suy nghó: "Taïi sao ta laïi ñi mau? Ta haõy ñi chaäm laïi". Trong khi ñi chaäm, ngöôøi aáy suy nghó: "Taïi sao ta laïi ñi chaäm? Ta haõy döøng laïi". Trong khi döøng laïi, ngöôøi aáy suy nghó: "Taïi sao Ta laïi döøng laïi? Ta haõy ngoài xuoáng". Trong khi ngoài, ngöôøi aáy suy nghó: "Taïi sao ta laïi ngoài? Ta haõy naèm xuoáng". Chö Tyû-kheo, nhö vaäy ngöôøi aáy boû daàn caùc cöû chæ thoâ cöùng nhaát vaø laøm theo caùc cöû chæ teá nhò nhaát. Chö Tyû-kheo, cuõng vaäy, neáu Tyû-kheo aáy taùc yù ñeán... (nhö treân)... ñöôïc an tònh, nhaát taâm, ñònh tónh.
Chö Tyû-kheo, neáu Tyû-kheo aáy trong khi taùc yù ñeán haønh töôùng caùc taàm vaø söï an truù caùc taàm, caùc aùc, baát thieän taàm lieân heä... ñeán si vaãn khôûi leân, thôøi chö Tyû-kheo, Tyû-kheo aáy phaûi nghieán raêng, daùn chaët löôõi leân noùc hoïng, laáy taâm cheá ngöï taâm, nhieáp phuïc taâm, ñaùnh baïi taâm. Nhôø nghieán raêng, daùn chaët löôõi leân noùc hoïng, laáy taâm cheá ngöï taâm, nhieáp phuïc taâm, ñaùnh baïi taâm, caùc aùc baát thieän taàm lieân heä ñeán duïc... lieân heä ñeán si ñöôïc tröø dieät, ñi ñeán dieät vong... ñöôïc an truù, an tònh nhaát taâm, ñònh tónh. Ví nhö moät ngöôøi löïc só naém laáy ñaàu moät ngöôøi oám yeáu, hay naém laáy vai, coù theå cheá ngöï, nhieáp phuïc, vaø ñaùnh baïi. Chö Tyû-kheo, cuõng vaäy, neáu Tyû-kheo aáy trong khi taùc yù haønh töôùng caùc taàm vaø söï an truù caùc taàm aáy, caùc aùc baát thieän taàm lieân heä ñeán duïc, lieân heä ñeán saân, lieân heä ñeán si vaãn khôûi leân, thôøi chö Tyû-kheo, Tyû-kheo aáy phaûi nghieán raêng, daùn chaët löôõi leân noùc hoïng, laáy taâm cheá ngöï taâm, nhieáp phuïc taâm, ñaùnh baïi taâm. Nhôø nghieán raêng, daùn chaët löôõi leân noùc hoïng, laáy taâm cheá ngöï taâm, nhieáp phuïc taâm, ñaùnh baïi taâm, caùc aùc baát thieän taàm lieân heä ñeán duïc, lieân heä ñeán saân, lieân heä ñeán si ñöôïc tröø dieät, ñi ñeán dieät vong. Chính nhôø tröø dieät chuùng, noäi taâm ñöôïc an truù, an tònh, nhaát taâm, ñònh tónh.
Chö Tyû-kheo, neáu Tyû-kheo, trong khi y cöù töôùng naøo, taùc yù töôùng naøo, caùc aùc baát thieän taàm lieân heä ñeán duïc, lieân heä ñeán saân, lieân heä ñeán si sanh khôûi. Tyû-kheo aáy taùc yù moät töôùng khaùc, lieân heä ñeán thieän, khaùc vôùi töôùng kia, caùc aùc, baát thieän taàm lieân heä ñeán duïc, lieân heä ñeán saân, lieân heä ñeán si ñöôïc dieät tröø, ñi ñeán dieät vong. Chính nhôø dieät tröø chuùng, noäi taâm ñöôïc an truù, an tònh, nhaát taâm, ñònh tónh.
Tyû-kheo aáy, nhôø quaùn saùt söï nguy hieåm caùc taàm aáy, caùc aùc, baát thieän taàm lieân heä ñeán duïc, lieân heä ñeán saân, lieân heä ñeán si ñöôïc tröø dieät, ñi ñeán dieät vong. Chính nhôø dieät tröø chuùng, noäi taâm ñöôïc an truù, an tònh, nhaát taâm, ñònh tónh.
Tyû-kheo aáy, nhôø khoâng öùc nieäm, khoâng taùc yù caùc taàm aáy, caùc aùc, baát thieän taàm lieân heä ñeán duïc, lieân heä ñeán saân, lieân heä ñeán si ñöôïc tröø dieät, ñi ñeán dieät vong. Chính nhôø dieät tröø chuùng, noäi taâm ñöôïc an truù, an tònh, nhaát taâm, ñònh tónh.
Tyû-kheo aáy taùc yù haønh töôùng caùc taàm vaø an truù caùc taàm, caùc aùc, baát thieän taàm lieân heä ñeán duïc, lieân heä ñeán saân, lieân heä ñeán si ñöôïc tröø dieät, ñi ñeán dieät vong. Chính nhôø dieät tröø chuùng, noäi taâm ñöôïc an truù, an tònh, nhaát taâm, ñònh tónh.
Tyû-kheo aáy nghieán raêng, daùn chaët löôõi leân noùc hoïng, laáy taâm cheá ngöï taâm, nhieáp phuïc taâm, ñaùnh baïi taâm, caùc aùc, baát thieän taàm lieân heä ñeán duïc, lieân heä ñeán saân, lieân heä ñeán si ñöôïc tröø dieät, ñi ñeán dieät vong. Chính nhôø dieät tröø chuùng, noäi taâm ñöôïc an truù, an tònh, nhaát taâm, ñònh tónh.
Chö Tyû-kheo, Tyû-kheo aáy ñöôïc goïi laø ñaõ an truù trong ñaïo taàm phaùp moân. Vò aáy coù theå taùc yù ñeán taàm naøo vò aáy muoán, coù theå khoâng taùc yù ñeán taàm naøo vò aáy khoâng muoán; vò aáy ñaõ ñoaïn tröø khaùt aùi, ñaõ giaûi thoaùt caùc kieát söû, kheùo chinh phuïc kieâu maïn, ñaõ chaám döùt khoå ñau.
Theá Toân thuyeát giaûng nhö vaäy. Caùc Tyû-kheo aáy hoan hyû, tín thoï lôøi Theá Toân daïy.
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 20
Vitakkasanthana Sutta
The Relaxation of ThoughtsTranslation 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: "When a monk is intent on the heightened mind, there are five themes he should attend to at the appropriate times. Which five?
"There is the case where evil, unskillful thoughts -- connected with desire, aversion, or delusion -- arise in a monk while he is referring to and attending to a particular theme. He should attend to another theme, apart from that one, connected with what is skillful. When he is attending to this other theme, apart from that one, connected with what is skillful, then those evil, unskillful thoughts -- connected with desire, aversion, or delusion -- are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it. Just as a skilled carpenter or his apprentice would use a small peg to knock out, drive out, and pull out a large one; in the same way, if evil, unskillful thoughts -- connected with desire, aversion, or delusion -- arise in a monk while he is referring to and attending to a particular theme, he should attend to another theme, apart from that one, connected with what is skillful. When he is attending to this other theme, apart from that one, connected with what is skillful, then those evil, unskillful thoughts -- connected with desire, aversion, or delusion -- are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it.
"If evil, unskillful thoughts -- connected with desire, aversion, or delusion -- still arise in the monk while he is attending to this other theme, connected with what is skillful, he should scrutinize the drawbacks of those thoughts: 'Truly, these thoughts of mine are unskillful, these thoughts of mine are blameworthy, these thoughts of mine result in stress.' As he is scrutinizing drawbacks of those thoughts, those evil, unskillful thoughts -- connected with desire, aversion, or delusion -- are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it. Just as a young woman -- or man -- fond of adornment, would be horrified, humiliated, and disgusted if the carcass of a snake or a dog or a human being were hung from her neck; in the same way, if evil, unskillful thoughts -- connected with desire, aversion, or delusion -- still arise in the monk while he is attending to this other theme, connected with what is skillful, he should scrutinize the drawbacks of those thoughts: 'Truly, these thoughts of mine are unskillful, these thoughts of mine are blameworthy, these thoughts of mine result in stress.' As he is scrutinizing drawbacks of those thoughts, those evil, unskillful thoughts -- connected with desire, aversion, or delusion -- are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it.
"If evil, unskillful thoughts -- connected with desire, aversion or delusion -- still arise in the monk while he is scrutinizing the drawbacks of those thoughts, he should pay no mind and pay no attention to those thoughts. As he is paying no mind and paying no attention to them, those evil, unskillful thoughts are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it. Just as a man with good eyes, not wanting to see forms that had come into range, would close his eyes or look away; in the same way, if evil, unskillful thoughts -- connected with desire, aversion or delusion -- still arise in the monk while he is scrutinizing the drawbacks of those thoughts, he should pay no mind and pay no attention to those thoughts. As he is paying no mind and paying no attention to them, those evil, unskillful thoughts are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it.
"If evil, unskillful thoughts -- connected with desire, aversion or delusion -- still arise in the monk while he is paying no mind and paying no attention to those thoughts, he should attend to the relaxing of thought-fabrication with regard to those thoughts. As he is attending to the relaxing of thought-fabrication with regard to those thoughts, those evil, unskillful thoughts are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it. Just as the thought would occur to a man walking quickly, 'Why am I walking quickly? Why don't I walk slowly?' So he walks slowly. The thought occurs to him, 'Why am I walking slowly? Why don't I stand?' So he stands. The thought occurs to him, 'Why am I standing? Why don't I sit down?' So he sits down. The thought occurs to him, 'Why am I sitting? Why don't I lie down?' So he lies down. In this way, giving up the grosser posture, he takes up the more refined one. In the same way, if evil, unskillful thoughts -- connected with desire, aversion or delusion -- still arise in the monk while he is paying no mind and paying no attention to those thoughts, he should attend to the relaxing of thought-fabrication with regard to those thoughts. As he is attending to the relaxing of thought-fabrication with regard to those thoughts, those evil, unskillful thoughts are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it.
"If evil, unskillful thoughts -- connected with desire, aversion or delusion -- still arise in the monk while he is attending to the relaxing of thought-fabrication with regard to those thoughts, then -- with his teeth clenched and his tongue pressed against the roof of his mouth -- he should beat down, constrain, and crush his mind with his awareness. As -- with his teeth clenched and his tongue pressed against the roof of his mouth -- he is beating down, constraining, and crushing his mind with his awareness, those evil, unskillful thoughts are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it. Just as a strong man, seizing a weaker man by the head or the throat or the shoulders, would beat him down, constrain, and crush him; in the same way, if evil, unskillful thoughts -- connected with desire, aversion or delusion -- still arise in the monk while he is attending to the relaxing of thought-fabrication with regard to those thoughts, then -- with his teeth clenched and his tongue pressed against the roof of his mouth -- he should beat down, constrain, and crush his mind with his awareness. As -- with his teeth clenched and his tongue pressed against the roof of his mouth -- he is beating down, constraining, and crushing his mind with his awareness, those evil, unskillful thoughts are abandoned and subside. With their abandoning, he steadies his mind right within, settles it, unifies it, and concentrates it.
"Now when a monk...attending to another theme...scrutinizing the drawbacks of those thoughts...paying no mind and paying no attention to those thoughts...attending to the relaxing of thought-fabrication with regard to those thoughts...beating down, constraining and crushing his mind with his awareness...steadies his mind right within, settles it, unifies it and concentrates it: He is then called a monk with mastery over the ways of thought sequences. He thinks whatever thought he wants to, and doesn't think whatever thought he doesn't. He has severed craving, thrown off the fetters, and -- through the right penetration of conceit -- has made an end of suffering and stress."
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/mn20.html
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