Ngöôøi Cö Só [ Trôû Veà ] [Trang Chuû] [ Index Vieät ] [Index Pali]
Trung Boä Kinh
Majjhima Nikaya21. Kinh Ví duï caùi cöa
(Kakacuøpama sutta)
Nhö vaày toâi nghe.
Moät thôøi, Theá Toân ôû Savatthi (Xaù-veä), taïi Jetavana (Kyø-ñaø Laâm), vöôøn oâng Anathapindika (Caáp Coâ Ñoäc).
Luùc baáy giôø, Toân giaû Moliya Phagguna soáng lieân heä vôùi caùc Tyû-kheo ni moät caùch quaù ñoä. Toân giaû Moliya Phagguna soáng lieân heä vôùi caùc Tyû-kheo-ni nhö sau: Neáu coù Tyû-kheo naøo, tröôùc maët Toân giaû Moliya Phagguna noùi xaáu caùc Tyû-kheo-ni aáy, Toân giaû Moliya Phagguna lieàn phaãn noä, baát maõn, vaán toäi ngay; neáu coù Tyû-kheo naøo, tröôùc maët caùc Tyû-kheo ni aáy, noùi xaáu Toân giaû Moliya Phagguna, caùc Tyû-kheo ni aáy lieàn phaãn noä, baát maõn, vaán toäi ngay. Toân giaû Moliya Phagguna soáng lieân heä vôùi caùc Tyû-kheo-ni nhö vaäy.
Coù moät Tyû-kheo khaùc ñi ñeán choã Theá Toân ôû, sau khi ñeán, ñaûnh leã Theá Toân vaø ngoài xuoáng moät beân. Sau khi ngoài xuoáng moät beân, Tyû-kheo aáy baïch Theá Toân:
-- Baïch Theá Toân, Toân giaû Moliya Phagguna soáng lieân heä vôùi caùc Tyû-kheo ni moät caùch quaù ñoä. Baïch Theá Toân, Toân giaû Moliya Phagguna soáng lieân heä vôùi caùc Tyû-kheo-ni nhö sau: Neáu coù Tyû-kheo naøo, tröôùc maët Toân giaû Moliya Phagguna noùi xaáu caùc Tyû-kheo-ni aáy, Toân giaû Moliya Phagguna lieàn phaãn noä, baát maõn vaø vaán toäi ngay; neáu coù Tyû-kheo naøo, tröôùc maët caùc Tyû-kheo ni aáy, noùi xaáu Toân giaû Moliya Phagguna, caùc Tyû-kheo-ni aáy lieàn phaãn noä, baát maõn vaø vaán toäi ngay. Baïch Theá Toân, Toân giaû Moliya Phagguna soáng lieân heä vôùi caùc Tyû-kheo-ni moät caùch quaù ñoä nhö vaäy.
Theá Toân goïi moät Tyû-kheo khaùc vaø baûo:
-- Naøy Tyû-kheo, haõy ñi, nhaân danh Ta, cho goïi Tyû-kheo Moliya Phagguna: "Hieàn giaû Phagguna baäc Ñaïo Sö goïi Hieàn giaû".
-- Baïch Theá Toân, vaâng!
Tyû-kheo aáy vaâng ñaùp Theá Toân, ñi ñeán choã Toân giaû Moliya Phagguna, khi ñeán xong, lieàn thöa Toân giaû Moliya Phagguna:
-- Hieàn giaû Moliya Phagguna, baäc Ñaïo Sö goïi Hieàn giaû.
-- Vaâng, Hieàn giaû.
Tyû-kheo Moliya Phagguna vaâng ñaùp Tyû-kheo aáy, ñeán choã Theá Toân ôû, khi ñeán xong, ñaûnh leã Theá Toân roài ngoài xuoáng moät beân. Theá Toân noùi vôùi Toân giaû Moliya Phagguna ñang ngoài xuoáng moät beân:
-- Naøy Phagguna, coù ñuùng söï thaät khoâng, nhö lôøi ngöôøi ta ñoàn laø OÂng soáng lieân heä vôùi caùc Tyû-kheo-ni moät caùch quaù ñoä. Ngöôøi ta ñoàn OÂng soáng lieân heä vôùi caùc Tyû-kheo-ni nhö sau: "Neáu Tyû-kheo naøo, tröôùc maët OÂng noùi xaáu caùc Tyû-kheo-ni aáy, OÂng lieàn phaãn noä, baát maõn, vaán toäi ngay; neáu Tyû-kheo naøo, tröôùc maët Tyû-kheo-ni aáy, noùi xaáu OÂng, caùc Tyû-kheo-ni aáy lieàn phaãn noä, baát maõn, vaán toäi ngay". Naøy Phagguna, coù phaûi OÂng soáng lieân heä vôùi caùc Tyû-kheo-ni nhö vaäy?
-- Baïch Theá Toân, coù nhö vaäy.
-- Naøy Phagguna, coù phaûi OÂng laø Thieän nam töû, vì loøng tin, ñaõ xuaát gia töø boû gia ñình, soáng khoâng gia ñình?
-- Thöa vaâng, baïch Theá Toân.
-- Naøy Phagguna, thaät khoâng xöùng ñaùng cho OÂng, moät Thieän nam töû, vì loøng tin ñaõ xuaát gia, töø boû gia ñình, soáng khoâng gia ñình, maø soáng lieân heä vôùi caùc Tyû-kheo-ni moät caùch quaù ñoä nhö vaäy. Do vaäy, naøy Phagguna, neáu coù ai tröôùc maët OÂng, noùi xaáu caùc Tyû-kheo-ni aáy, naøy Phagguna, OÂng phaûi töø boû nhöõng duïc lieân heä ñeán theá tuïc, nhöõng tö duy lieân heä ñeán theá tuïc. Naøy Phagguna, OÂng phaûi hoïc taäp nhö sau: "Mong raèng taâm cuûa ta seõ khoâng bi bieán nhieãm! Mong raèng ta seõ khoâng noùi nhöõng lôøi aùc ngöõ! Mong raèng ta seõ soáng vôùi loøng laân maãn, vôùi taâm töø bi, khoâng oâm loøng saân haän!" Naøy Phagguna, OÂng phaûi hoïc taäp nhö vaäy.
Do vaäy, naøy Phagguna, neáu coù ai tröôùc maët OÂng, laáy tay ñaùnh nhöõng Tyû-kheo-ni aáy, laáy ñaát neùm, laáy gaäy ñaäp, laáy göôm ñaùnh, naøy Phagguna, OÂng phaûi töø boû nhöõng duïc... khoâng oâm loøng saân haän. Naøy Phagguna, OÂng phaûi hoïc taäp nhö vaäy. Do vaäy, naøy Phagguna, neáu coù ai tröôùc maët OÂng noùi xaáu (ai), naøy Phagguna, OÂng phaûi töø boû nhöõng duïc... khoâng oâm loøng saân haän. Naøy Phagguna, OÂng phaûi hoïc taäp nhö vaäy. Do vaäy, naøy Phagguna, neáu coù ai tröôùc maët OÂng laáy tay ñaùnh, laáy ñaát neùm, laáy gaäy ñaäp, laáy göôm ñaùnh, naøy Phagguna, OÂng phaûi töø boû nhöõng duïc lieân heä ñeán theá tuïc, nhöõng tö duy lieân heä ñeán theá tuïc. Naøy Phagguna, OÂng phaûi hoïc taäp nhö sau: "Mong raèng taâm cuûa ta seõ khoâng bò bieán nhieãm! Mong raèng ta seõ khoâng noùi nhöõng lôøi aùc ngöõ! Mong raèng ta seõ soáng vôùi loøng laân maãn, vôùi taâm töø bi, khoâng oâm loøng saân haän!" Naøy Phagguna, OÂng phaûi hoïc taäp nhö vaäy.
Roài Theá Toân noùi vôùi caùc Tyû-kheo:
-- Naøy caùc Tyû-kheo, moät thôøi caùc Tyû-kheo cuûa Ta coù taâm raát thuaàn thuïc hoan hyû. Naøy caùc Tyû-kheo, ôû ñaây, Ta baûo caùc Tyû-kheo, naøy caùc Tyû-kheo, Ta theo haïnh nhaát toïa thöïc. Chö Tyû-kheo, soáng theo haïnh nhaát toïa thöïc, Ta caûm thaáy khoâng beänh taät, khoâng oám ñau, nheï nhaøng, khang kieän vaø saûng khoaùi. Chö Tyû-kheo, caùc Ngöôi haõy soáng theo haïnh nhaát toïa thöïc. Chö Tyû-kheo, caùc Ngöôi theo haïnh nhaát toïa thöïc thôøi caùc Ngöôi seõ caûm thaáy khoâng beänh taät, khoâng oám ñau, nheï nhaøng, khang kieän vaø saûng khoaùi. Chö Tyû-kheo, Ta khoâng caàn phaûi giaûng daïy gì cho caùc Tyû-kheo aáy; chö Tyû-kheo, Ta chæ caàn khôi daäy öùc nieäm nôi caùc Tyû-kheo aáy. Chö Tyû-kheo, ví nhö treân ñaát baèng, taïi choã ngaõ tö, coù moät chieác xe ñang ñaäu, thaéng vôùi ngöïa hay, coù roi ngöïa ñaët ngang saün saøng. Coù ngöôøi maõ thuaät sö thieän xaûo, ngöôøi ñaùnh xe ñieàu ngöï caùc con ngöïa ñaùng ñöôïc ñieàu ngöï, leo leân xe aáy, tay traùi naém laáy daây cöông, tay maët caàm laáy roi ngöïa, coù theå ñaùnh xe ngöïa aáy ñi tôùi ñi lui, taïi choã naøo vaø nhö theá naøo, theo yù mình muoán. Cuõng vaäy chö Tyû-kheo, Ta khoâng caàn phaûi giaûng daïy gì cho caùc Tyû-kheo aáy; chö Tyû-kheo, Ta chæ caàn khôi daäy öùc nieäm nôi caùc Tyû-kheo aáy.
Do vaäy, naøy caùc Tyû-kheo, haõy töø boû baát thieän, haõy noã löïc ñoái vôùi caùc thieän phaùp, nhö vaäy caùc Ngöôi môùi thaønh töïu söï tröôûng thaønh, höng thònh, lôùn maïnh trong phaùp luaät naøy. Chö Tyû-kheo, cuõng nhö gaàn moät thoân laøng hay thò traán nhoû, coù ngoâi röøng caây tala lôùn, ngoâi röøng bò caùc caây leo y lan bao phuû. Coù moät ngöôøi ñeán khu röøng naøy, muoán lôïi ích cho ngoâi röøng, muoán haïnh phuùc, muoán an oån khoûi caùc aùch phöôïc cho ngoâi röøng. Ngöôøi aáy chaët ñöùt caùc nhaønh caây cong thieáu haún sinh löïc, vaát chuùng ra khoûi ngoâi röøng, doïn deïp trong röøng saïch seõ. Ngöôøi aáy saên soùc kyõ löôõng caùc nhaùnh caây tala thaúng thaén, kheùo moïc. Chö Tyû-kheo, sau moät thôøi gian, ngoâi röøng nhö vaäy ñöôïc tröôûng thaønh, höng thònh, lôùn maïnh. Cuõng vaäy, naøy caùc Tyû-kheo, caùc Ngöôi haõy töø boû baát thieän, haõy noã löïc ñoái vôùi caùc thieän phaùp, nhö vaäy caùc Ngöôi môùi thaønh töïu söï tröôûng thaønh, höng thònh, lôùn maïnh trong Phaùp vaø Luaät naøy.
Chö Tyû-kheo, thuôû xöa, taïi thaønh Savatthi naøy coù nöõ gia chuû teân laø Vedehika. Chö Tyû-kheo, tieáng ñoàn toát ñeïp sau ñaây ñöôïc khôûi leân veà nöõ gia chuû Vedehika: "Nöõ gia chuû Vedehika laø hieàn thuïc, nöõ gia chuû Vedehika laø nhu thuaän; nöõ gia chuû Vedehika laø oân hoøa". Chö Tyû-kheo, nöõ gia chuû Vedehika coù ngöôøi nöõ tyø teân laø Kali, ngöôøi naøy kheùo tay, sieâng naêng, vaø laøm vieäc caån thaän chu toaøn. Chö Tyû-kheo, nöõ tyø Kali khôûi leân yù nghó: "Chuû cuûa ta ñöôïc tieáng ñoàn toát ñeïp khôûi leân nhö sau: "Nöõ gia chuû Vedehika laø hieàn thuïc; nöõ gia chuû Vedehika laø nhu thuaän; nöõ gia chuû Vedehika laø oân hoøa". Khoâng bieát nöõ chuû cuûa ta coù noäi saân maø khoâng toû loä hay khoâng coù noäi saân, hay vì coâng vieäc ta-laøm caån thaän chu toaøn neân nöõ chuû ta coù noäi saân nhöng khoâng toû loä, khoâng phaûi khoâng coù. Vaäy ta haõy thöû nöõ chuû cuûa ta!"
Chö Tyû-kheo, roài nöõ tyø Kali saùng ngaøy sau daäy thaät treã. Chö Tyû-kheo, nöõ gia chuû Vedehika noùi vôùi nöõ tyø Kali:
-- Naøy Kali!
-- Thöa Nöõ chuû, coù vieäc gì?
-- Sao hoâm nay Ngöôi daäy treã vaäy?
-- Thöa nöõ chuû, coù vieäc gì ñaâu?
-- Thaät söï khoâng coù vieäc gì aø? AÙc nöõ tyø kia, hoâm nay Ngöôi daäy treã!"
Vaø nöõ chuû phaãn noä, baát maõn, tröøng maét.
Chö Tyû-kheo, nöõ tyø Kali suy nghó: "Nöõ chuû cuûa ta thaät söï coù noäi saân nhöng khoâng toû loä, khoâng phaûi khoâng coù. Vì nhöõng coâng vieäc ta laøm caån thaän chu toaøn, neân nöõ chuû cuûa ta tuy coù noäi saân nhöng khoâng toû loä, khoâng phaûi khoâng coù. Vaäy Ta haõy thöû theâm nöõa nöõ chuû cuûa ta!"
Chö Tyû-kheo, roài nöõ tyø Kali ngaøy sau laïi daäy treã hôn nöõa. Chö Tyû-kheo, nöõ chuû Vedehika noùi vôùi nöõ tyø Kali:
-- Naøy Kali!
-- Thöa Nöõ chuû, coù vieäc gì?
-- Sao hoâm nay Ngöôi daäy treã vaäy?
-- Thöa Nöõ chuû, coù vieäc gì ñaâu?
-- Thaät söï khoâng coù vieäc gì aø? AÙc nöõ tyø kia, hoâm nay Ngöôi daäy treã!
Vaø nöõ chuû phaãn noä, baát maõn, thoát leân nhöõng lôøi baát maõn.
Chö Tyû-kheo, nöõ tyø Kali suy nghó: "Nöõ chuû cuûa ta thaät söï coù noäi saân nhöng khoâng toû loä, khoâng phaûi khoâng coù. Vì nhöõng coâng vieäc ta laøm caån thaän chu toaøn neân nöõ chuû cuûa ta tuy coù noäi saân nhöng khoâng toû loä, khoâng phaûi khoâng coù. Vaäy ta haõy thöû theâm nöõa nöõ chuû cuûa ta!"
Chö Tyû-kheo, roài nöõ tyø Kali saùng hoâm sau laïi daäy treã hôn nöõa. Chö Tyû-kheo, nöõ chuû Vedehika noùi vôùi nöõ tyø Kali:
-- Naøy Kali!
-- Thöa Nöõ chuû, coù vieäc gì?
-- Sao hoâm nay Ngöôi daäy treã vaäy?
-- Thöa Nöõ chuû, coù vieäc gì ñaâu?
-- Thaät söï khoâng coù vieäc gì aø? AÙc nöõ tyø kia, hoâm nay Ngöôi daäy treã!
Roài phaãn noä, khoâng hoan hyû, naøng caàm caùi then gaøi cöûa, ñaùnh moät cuù treân ñaàu nöõ tyø khieán beå ñaàu.
Chö Tyû-kheo, nöõ tyø Kali, vôùi ñaàu beå maùu chaûy, lieàn ñi keå leå vôùi caùc nhaø laùng gieàng:
-- Haõy xem vieäc laøm cuûa nöõ chuû hieàn thuïc! Haõy xem vieäc laøm cuûa nöõ chuû nhu thuaän! Haõy xem vieäc laøm cuûa nöõ chuû oân hoøa! Sao nöõ chuû noùi vôùi nöõ tyø ñoäc nhaát: "Hoâm nay Ngöôi daäy treã", roài phaãn noä, baát maõn, naøng caàm then gaøi cöûa, ñaùnh toâi moät cuù treân ñaàu khieán beå ñaàu".
Chö Tyû-kheo, sau moät thôøi gian, tieáng ñoàn xaáu sau ñaây ñöôïc khôûi leân veà nöõ chuû Vedehika: "Nöõ chuû Vedehika laø ñoäc aùc! Nöõ chuû Vedehika laø khoâng nhu thuaän! Nöõ chuû Vedehika laø khoâng oân hoøa!"
Cuõng vaäy chö Tyû-kheo, ôû ñaây, Tyû-kheo heát söùc hieàn laønh, heát söùc nhu thuaän, heát söùc oân hoøa trong khi chöa bò nhöõng lôøi noùi baát khaû yù, xuùc phaïm. Vaø chö Tyû-kheo, chæ khi naøo Tyû-kheo bò nhöõng lôøi noùi baát khaû yù, xuùc phaïm maø vò aáy vaãn heát söùc hieàn laønh, heát söùc nhu thuaän, heát söùc oân hoøa, khi aáy vò aáy môùi ñöôïc xem laø hieàn laønh, môùi ñöôïc xem laø nhu thuaän, môùi ñöôïc xem laø oân hoøa. Chö Tyû-kheo, Ta khoâng goïi moät Tyû-kheo laø deã noùi, khi vò aáy deã noùi veà caùc vaät duïng nhö y aùo, moùn aên, saøng toïa, döôïc phaåm trò beänh, khi vò aáy thaønh töïu ñöôïc taùnh deã noùi. Vì sao vaäy? Chö Tyû-kheo, Tyû-kheo aáy khi khoâng ñöôïc caùc vaät duïng nhö y aùo, thöùc aên, saøng toïa, döôïc phaåm trò beänh, khoâng coøn laø deã noùi, khoâng coøn thaønh töïu taùnh deã noùi. Chö Tyû-kheo, Tyû-kheo naøo toân troïng Phaùp, cung kính Phaùp, suøng kính Phaùp trôû thaønh deã noùi, thaønh töïu taùnh deã noùi, vò aáy Ta môùi goïi laø deã noùi. Do vaäy, naøy caùc Tyû-kheo, haõy suy nghó: "Chæ vì toân troïng Phaùp, cung kính Phaùp, suøng kính Phaùp chuùng ta seõ trôû thaønh deã noùi, thaønh töïu taùnh deã noùi". Chö Tyû-kheo, caùc Ngöôi phaûi hoïc taäp nhö vaäy.
Chö Tyû-kheo, coù naêm loaïi ngoân ngöõ maø caùc Ngöôi coù theå duøng khi noùi vôùi caùc ngöôøi khaùc: ñuùng thôøi hay phi thôøi, chôn thöïc hay khoâng chôn thöïc, nhu nhuyeán hay thoâ baïo, coù lôïi ích hay khoâng lôïi ích, vôùi töø taâm hay vôùi saân taâm. Chö Tyû-kheo, khi noùi vôùi caùc ngöôøi khaùc, caùc Ngöôi coù theå noùi ñuùng thôøi hay phi thôøi. Chö Tyû-kheo, khi noùi vôùi caùc ngöôøi khaùc, caùc Ngöôi coù theå noùi lôøi chôn thöïc hay noùi lôøi khoâng chôn thöïc. Chö Tyû-kheo, khi noùi vôùi caùc ngöôøi khaùc, caùc Ngöôi coù theå noùi lôøi nhu nhuyeán hay noùi lôøi thoâ baïo. Chö Tyû-kheo, khi noùi vôùi caùc ngöôøi khaùc, caùc Ngöôi coù theå noùi lôøi lôïi ích hay noùi lôøi khoâng lôïi ích. Chö Tyû-kheo, khi noùi vôùi caùc ngöôøi khaùc, caùc Ngöôi coù theå noùi vôùi töø taâm hay vôùi saân taâm. Chö Tyû-kheo, ôû taïi ñaây, caùc Ngöôi caàn phaûi hoïc taäp nhö sau: "Chuùng ta seõ giöõ taâm cuûa chuùng ta khoâng bieán nhieãm, chuùng ta seõ khoâng thoát ra nhöõng lôøi aùc ngöõ, chuùng ta seõ soáng vôùi loøng laân maãn, vôùi taâm töø bi, vôùi noäi taâm khoâng saân haän. Chuùng ta seõ soáng bao phuû ngöôøi naøy vôùi taâm caâu höõu vôùi töø. Vaø vôùi ngöôøi naøy laø ñoái töôïng, ta soáng bieán maõn cuøng khaép theá giôùi vôùi taâm caâu höõu vôùi töø, quaûng ñòa voâ bieân, khoâng haän, khoâng saân". Chö Tyû-kheo, nhö vaäy caùc Ngöôi caàn phaûi hoïc taäp.
Chö Tyû-kheo, ví nhö moät ngöôøi ñeán, caàm xeûng vaø thuùng, noùi nhö sau: "Toâi seõ laøm cho ñaát lôùn naøy khoâng thaønh ñaát nöõa", vaø ngöôøi aáy ñaøo choã naøy choã kia, raûi ñaát choã naøy choã kia, nhoå nöôùc mieáng choã naøy choã kia, ñi tieåu tieän choã naøy choã kia, vôùi yù nghó: "Ngöôi trôû thaønh khoâng phaûi ñaát, Ngöôi trôû thaønh khoâng phaûi ñaát". Chö Tyû-kheo, nghó theá naøo? Ngöôøi aáy coù theå laøm cho ñaát lôùn naøy trôû thaønh khoâng phaûi ñaát chaêng?
-- Baïch Theá Toân, khoâng. Vì sao vaäy? Vì ñaát lôùn naøy thaâm saâu vaø voâ löôïng, khoâng deã gì khieán cho ñaát lôùn naøy trôû thaønh khoâng phaûi ñaát, tröôùc khi ngöôøi aáy bò meät nhoaøi vaø bò thaát baïi.
-- Cuõng vaäy, naøy chö Tyû-kheo, coù naêm loaïi ngoân ngöõ naøy maø caùc OÂng coù theå noùi vôùi ngöôøi khaùc: "Ñuùng thôøi hay phi thôøi... hay vôùi saân taâm". Caùc Tyû-kheo, khi noùi vôùi caùc ngöôøi khaùc, caùc OÂng coù theå noùi: "Ñuùng thôøi... hay vôùi saân taâm". Caùc Tyû-kheo, ôû taïi ñaây, caùc OÂng caàn phaûi hoïc taäp nhö sau: "Chuùng ta seõ giöõ taâm cuûa chuùng ta khoâng bieán nhieãm; chuùng ta seõ khoâng thoát ra nhöõng lôøi aùc ngöõ; chuùng ta seõ soáng vôùi loøng laân maãn, vôùi taâm töø bi, vôùi noäi taâm khoâng saân haän; chuùng ta seõ soáng bieán maõn ngöôøi naøy vôùi taâm caâu höõu vôùi töø. Vaø vôùi ngöôøi naøy laø ñoái töôïng, ta soáng bieán maõn cuøng khaép theá giôùi, vôùi taâm caâu höõu vôùi töø, quaûng ñaïi, voâ bieân, khoâng haän, khoâng saân". Caùc Tyû-kheo, caùc OÂng caàn phaûi hoïc taäp nhö vaäy.
Chö Tyû-kheo, ví nhö moät ngöôøi ñeán, caàm maøu sôn, maøu vaøng, maøu xanh saãm hay maøu ñoû tía; ngöôøi aáy coù theå noùi nhö sau: "Ta seõ vieát caùc hình saéc treân hö khoâng naøy. Ta seõ laøm cho caùc hình saéc hieån hieän". Caùc Tyû-kheo, caùc OÂng nghó theá naøo? Ngöôøi aáy coù theå vieát caùc hình saéc treân hö khoâng vaø laøm cho caùc hình saéc hieån hieän ñöôïc khoâng?
-- Baïch Theá Toân, khoâng theå ñöôïc. Vì sao vaäy? Baïch Theá Toân, hö khoâng laø voâ saéc, khoâng theå thaáy ñöôïc. ÔÛ ñaây, khoâng deã gì vieát caùc hình saéc vaø laøm hình saéc hieån hieän, tröôùc khi ngöôøi aáy bò meät nhoaøi vaø bò thaát baïi.
-- Cuõng vaäy, naøy Tyû-kheo, coù naêm loaïi ngoân ngöõ naøy maø caùc OÂng coù theå noùi vôùi ngöôøi khaùc: "Ñuùng thôøi hay phi thôøi... hay vôùi saân taâm... (nhö treân)... Vaø vôùi ngöôøi naøy laø ñoái töôïng, ta soáng bieán maõn cuøng khaép theá giôùi vôùi taâm caâu höõu vôùi töø, quaûng ñaïi, voâ bieân, khoâng haän, khoâng saân". Chö Tyû-kheo, caùc OÂng caàn phaûi hoïc taäp nhö vaäy.
Chö Tyû-kheo, ví nhö moät ngöôøi ñeán, caàm moät boù coû khoâ ñang chaùy vaø noùi nhö sau: "Ta vôùi boù coû khoâ ñang chaùy naøy seõ haâm noùng vaø ñun soâi soâng Haèng naøy. Chö Tyû-kheo, caùc OÂng nghó theá naøo? Ngöôøi aáy, vôùi boû coû khoâ ñang chaùy coù theå haâm noùng vaø ñun soâi soâng Haèng ñöôïc khoâng?
-- Baïch Theá Toân, khoâng. Vì sao vaäy? Baïch Theá Toân, vì soâng Haèng thaâm saâu vaø voâ löôïng, khoâng deã gì vôùi boù coû khoâ ñang chaùy coù theå haâm noùng vaø ñun soâi soâng Haèng ñöôïc, tröôùc khi ngöôøi aáy meät nhoaøi vaø bò thaát baïi.
-- Cuõng vaäy, naøy chö Tyû-kheo, coù naêm loaïi ngoân ngöõ naøy maø caùc OÂng coù theå noùi vôùi caùc ngöôøi khaùc: "Ñuùng thôøi hay phi thôøi... hay vôùi saân taâm". Chö Tyû-kheo, khi noùi vôùi caùc ngöôøi khaùc, caùc OÂng coù theå noùi: "Ñuùng thôøi... hay vôùi saân taâm... (nhö treân)... Vaø vôùi ngöôøi naøy laø ñoái töôïng, ta soáng bieán maõn cuøng khaép theá giôùi vôùi taâm caâu höõu vôùi töø, quaûng ñaïi, voâ bieân, khoâng haän, khoâng saân". Chö Tyû-kheo, caùc OÂng caàn phaûi hoïc taäp nhö vaäy.
-- Chö Tyû-kheo, ví nhö moät caùi bò baèng da meøo, ñaõ ñöôïc thuoäc chín, kheùo thuoäc, kheùo thuoäc cuøng khaép, nhu nhuyeán, nhö boâng, khoâng coøn tieáng xì tieáng xoïp, vaø moät ngöôøi ñeán, caàm gaäy hay caàm meû saønh vaø noùi nhö sau: "Ta seõ laáy caùi gaäy hay vôùi caùi meû saønh laøm cho caùi bò baèng da meøo naøy, ñaõ ñöôïc thuoäc chín, kheùo thuoäc, kheùo thuoäc cuøng khaép, nhu nhuyeãn, nhö boâng, khoâng coøn tieáng xì, tieáng xoïp, phaùt ra tieáng xì, tieáng xoïp". Chö Tyû-kheo, caùc OÂng nghó theá naøo? Ngöôøi aáy coù theå, vôùi caùi gaäy hay vôùi caùi meû saønh laøm cho caùi bò baèng da meøo naøy ñaõ ñöôïc thuoäc chín, kheùo thuoäc, kheùo thuoäc cuøng khaép, nhu nhuyeãn, nhö boâng, khoâng coøn tieáng xì, tieáng xoïp, phaùt ra tieáng xì, tieáng xoïp ñöôïc khoâng?
-- Baïch Theá Toân, khoâng. Vì sao vaäy? Baïch Theá Toân, caùi bò baèng da meøo naøy ñaõ ñöôïc thuoäc chín, kheùo thuoäc, kheùo thuoäc cuøng khaép, nhu nhuyeãn, nhö boâng, khoâng coøn tieáng xì, tieáng xoïp, khoâng deã gì laøm cho caùi bò aáy phaùt ra tieáng xì, tieáng xoïp ñöôïc, tröôùc khi ngöôøi aáy bò meät nhoaøi vaø bò thaát baïi.
-- Cuõng vaäy, chö Tyû-kheo, coù naêm loaïi ngoân ngöõ maø caùc OÂng coù theå duøng khi noùi vôùi caùc ngöôøi khaùc: "Ñuùng thôøi hay phi thôøi, chôn thöïc, hay khoâng chôn thöïc, nhu nhuyeãn hay thoâ baïo, coù lôïi ích hay khoâng lôïi ích, vôùi töø taâm hay vôùi saân taâm". Chö Tyû-kheo, khi noùi vôùi caùc ngöôøi khaùc, caùc OÂng coù theå noùi ñuùng thôøi hay phi thôøi. Chö Tyû-kheo, khi noùi vôùi caùc ngöôøi khaùc, caùc OÂng coù theå noùi lôøi chôn thöïc hay noùi lôøi khoâng chôn thöïc. Chö Tyû-kheo, khi noùi vôùi caùc ngöôøi khaùc, caùc OÂng coù theå noùi lôøi nhu nhuyeãn hay noùi lôøi thoâ baïo. Chö Tyû-kheo, khi noùi vôùi caùc ngöôøi khaùc, caùc OÂng coù theå noùi lôøi lôïi ích hay noùi lôøi khoâng lôïi ích. Chö Tyû-kheo, khi noùi vôùi caùc ngöôøi khaùc, caùc OÂng coù theå noùi vôùi töø taâm hay vôùi saân taâm. Chö Tyû-kheo, ôû taïi ñaây, caùc OÂng caàn phaûi hoïc taäp nhö sau: "Chuùng ta seõ giöõ taâm cuûa chuùng ta khoâng bieán nhieãm, chuùng ta seõ khoâng thoát ra nhöõng lôøi aùc ngöõ; chuùng ta seõ soáng vôùi loøng laân maãn, vôùi taâm töø bi, vôùi noäi taâm khoâng saân haän. Chuùng ta seõ soáng bieán maõn ngöôøi naøy vôùi taâm caâu höõu vôùi töø. Vaø vôùi ngöôøi naøy laø ñoái töôïng, ta soáng bieán maõn cuøng khaép theá giôùi vôùi taâm caâu höõu vôùi töø, quaûng ñaïi, voâ bieân, khoâng haän, khoâng saân" Chö Tyû-kheo, caùc OÂng caàn phaûi hoïc taäp nhö vaäy.
Chö Tyû-kheo, nhö nhöõng keû ñaïo taëc haï lieät, duøng cöa hai löôõi maø cöa tay, cöa chaân; daàu vaäy, neáu moät ai ôû ñaây khôûi yù nhieãm loaïn, ngöôøi aáy do vaäy khoâng phaûi laø ngöôøi thöïc haønh giaùo phaùp cuûa Ta. ÔÛ ñaây, chö Tyû-kheo caùc OÂng phaûi hoïc taäp nhö sau: "Chuùng ta seõ giöõ taâm cuûa chuùng ta khoâng bieán nhieãm; chuùng ta seõ khoâng thoát ra nhöõng lôøi aùc ngöõ; chuùng ta seõ soáng vôùi loøng laân maãn, vôùi taâm töø bi, vôùi noäi taâm khoâng saân haän. Chuùng ta seõ soáng bao phuû ngöôøi naøy vôùi taâm caâu höõu vôùi töø. Vaø vôùi ngöôøi naøy laø ñoái töôïng, ta soáng bieán maõn cuøng khaép theá giôùi vôùi taâm caâu höõu vôùi töø, quaûng ñaïi, voâ bieân, khoâng haän, khoâng saân". Chö Tyû-kheo, caùc OÂng caàn phaûi hoïc taäp nhö vaäy.
Vaø naøy chö Tyû-kheo, neáu caùc OÂng luoân luoân suy tö lôøi daïy ví duï caùi cöa naøy, thì naøy caùc Tyû-kheo, caùc OÂng coù thaáy loaïi ngoân ngöõ naøo, daàu teá nhò hay thoâ baïo maø caùc OÂng khoâng kham nhaãn ñöôïc chaêng?
-- Baïch Theá Toân, khoâng.
-- Chö Tyû-kheo, do vaäy, haõy luoân luoân suy tö lôøi daïy ví nhö caùi cöa naøy, vaø caùc OÂng seõ ñöôïc haïnh phuùc an laïc laâu ngaøy.
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 21
Kakacupama Sutta
The Simile of the Saw(excerpt)
For free distribution only, as a gift of Dhamma
...
"Once, monks, in this same Savatthi, there was a lady of a household named Vedehika. This good report about Lady Vedehika had circulated: 'Lady Vedehika is gentle. Lady Vedehika is even-tempered. Lady Vedehika is calm.' Now, Lady Vedehika had a slave named Kali who was diligent, deft, and neat in her work. The thought occurred to Kali the slave: 'This good report about my Lady Vedehika has circulated: "Lady Vedehika is even-tempered. Lady Vedehika is gentle. Lady Vedehika is calm." Now, is anger present in my lady without showing, or is it absent? Or is it just because I'm diligent, deft, and neat in my work that the anger present in my lady doesn't show? Why don't I test her?'
"So Kali the slave got up after daybreak. Then Lady Vedehika said to her: 'Hey, Kali!'
"'Yes, madam?'
"'Why did you get up after daybreak?'
"'No reason, madam.'
"'No reason, you wicked slave, and yet you get up after daybreak?' Angered and displeased, she scowled.
"Then the thought occurred to Kali the slave: 'Anger is present in my lady without showing, and not absent. And it's just because I'm diligent, deft, and neat in my work that the anger present in my lady doesn't show. Why don't I test her some more?'
"So Kali the slave got up later in the day. Then Lady Vedehika said to her: 'Hey, Kali!'
"'Yes, madam?'
"'Why did you get up later in the day?'
"'No reason, madam.'
"'No reason, you wicked slave, and yet you get up later in the day?' Angered and displeased, she grumbled.
"Then the thought occurred to Kali the slave: 'Anger is present in my lady without showing, and not absent. And it's just because I'm diligent, deft, and neat in my work that the anger present in my lady doesn't show. Why don't I test her some more?'
"So Kali the slave got up even later in the day. Then Lady Vedehika said to her: 'Hey, Kali!'
"'Yes, madam?'
"'Why did you get up even later in the day?'
"'No reason, madam.'
"'No reason, you wicked slave, and yet you get up even later in the day?' Angered and displeased, she grabbed hold of a rolling pin and gave her a whack over the head, cutting it open.
"Then Kali the slave, with blood streaming from her cut-open head, went and denounced her mistress to the neighbors: 'See, ladies, the gentle one's handiwork? See the even-tempered one's handiwork? See the calm one's handiwork? How could she, angered and displeased with her only slave for getting up after daybreak, grab hold of a rolling pin and give her a whack over the head, cutting it open?'
"After that this evil report about Lady Vedehika circulated: 'Lady Vedehika is vicious. Lady Vedehika is foul-tempered. Lady Vedehika is violent.'
"In the same way, monks, a monk may be ever so gentle, ever so even-tempered, ever so calm, as long as he is not touched by disagreeable aspects of speech. But it is only when disagreeable aspects of speech touch him that he can truly be known as gentle, even-tempered, and calm. I don't call a monk easy to admonish if he is easy to admonish and makes himself easy to admonish only by reason of robes, almsfood, lodging, and medicinal requisites for curing the sick. Why is that? Because if he doesn't get robes, almsfood, lodging, and medicinal requisites for curing the sick, then he isn't easy to admonish and doesn't make himself easy to admonish. But if a monk is easy to admonish and makes himself easy to admonish purely out of esteem for the Dhamma, respect for the Dhamma, reverence for the Dhamma, then I call him easy to admonish. Thus, monks, you should train yourselves: 'We will be easy to admonish and make ourselves easy to admonish purely out of esteem for the Dhamma, respect for the Dhamma, reverence for the Dhamma.' That's how you should train yourselves.
"Monks, there are these five aspects of speech by which others may address you: timely or untimely, true or false, affectionate or harsh, beneficial or unbeneficial, with a mind of good-will or with inner hate. Others may address you in a timely way or an untimely way. They may address you with what is true or what is false. They may address you in an affectionate way or a harsh way. They may address you in a beneficial way or an unbeneficial way. They may address you with a mind of good-will or with inner hate. In any event, you should train yourselves: 'Our minds will be unaffected and we will say no evil words. We will remain sympathetic to that person's welfare, with a mind of good will, and with no inner hate. We will keep pervading him with an awareness imbued with good will and, beginning with him, we will keep pervading the entire world with an awareness imbued with good will -- abundant, expansive, immeasurable, free from hostility, free from ill will.' That's how you should train yourselves.
"Suppose that a man were to come along carrying a hoe and a basket, saying, 'I will make this great earth be without earth.' He would dig here and there, scatter soil here and there, spit here and there, urinate here and there, saying, 'Be without earth. Be without earth.' Now, what do you think -- would he make this great earth be without earth?"
"No, lord. Why is that? Because this great earth is deep and enormous. It can't easily be made to be without earth. The man would reap only a share of weariness and disappointment."
"In the same way, monks, there are these five aspects of speech by which others may address you: timely or untimely, true or false, affectionate or harsh, beneficial or unbeneficial, with a mind of good-will or with inner hate. Others may address you in a timely way or an untimely way. They may address you with what is true or what is false. They may address you in an affectionate way or a harsh way. They may address you in a beneficial way or an unbeneficial way. They may address you with a mind of good-will or with inner hate. In any event, you should train yourselves: 'Our minds will be unaffected and we will say no evil words. We will remain sympathetic to that person's welfare, with a mind of good will, and with no inner hate. We will keep pervading him with an awareness imbued with good will and, beginning with him, we will keep pervading the entire world with an awareness imbued with good will equal to the great earth -- abundant, expansive, immeasurable, free from hostility, free from ill will.' That's how you should train yourselves.
"Suppose that a man were to come along carrying lac, yellow orpiment, indigo, or crimson, saying, 'I will draw pictures in space, I will make pictures appear.' Now, what do you think -- would he draw pictures in space and make pictures appear?"
"No, lord. Why is that? Because space is formless and featureless. It's not easy to draw pictures there and to make them appear. The man would reap only a share of weariness and disappointment."
"In the same way, monks, there are these five aspects of speech by which others may address you: timely or untimely, true or false, affectionate or harsh, beneficial or unbeneficial, with a mind of good-will or with inner hate. Others may address you in a timely way or an untimely way. They may address you with what is true or what is false. They may address you in an affectionate way or a harsh way. They may address you in a beneficial way or an unbeneficial way. They may address you with a mind of good-will or with inner hate. In any event, you should train yourselves: 'Our minds will be unaffected and we will say no evil words. We will remain sympathetic to that person's welfare, with a mind of good will, and with no inner hate. We will keep pervading him with an awareness imbued with good will and, beginning with him, we will keep pervading the entire world with an awareness imbued with good will equal to space -- abundant, expansive, immeasurable, free from hostility, free from ill will.' That's how you should train yourselves.
"Suppose that a man were to come along carrying a burning grass torch and saying, 'With this burning grass torch I will heat up the river Ganges and make it boil.' Now, what do you think -- would he, with that burning grass torch, heat up the river Ganges and make it boil?"
"No, lord. Why is that? Because the river Ganges is deep and enormous. It's not easy to heat it up and make it boil with a burning grass torch. The man would reap only a share of weariness and disappointment."
"In the same way, monks, there are these five aspects of speech by which others may address you: timely or untimely, true or false, affectionate or harsh, beneficial or unbeneficial, with a mind of good-will or with inner hate. Others may address you in a timely way or an untimely way. They may address you with what is true or what is false. They may address you in an affectionate way or a harsh way. They may address you in a beneficial way or an unbeneficial way. They may address you with a mind of good-will or with inner hate. In any event, you should train yourselves: 'Our minds will be unaffected and we will say no evil words. We will remain sympathetic to that person's welfare, with a mind of good will, and with no inner hate. We will keep pervading him with an awareness imbued with good will and, beginning with him, we will keep pervading the entire world with an awareness imbued with good will equal to the river Ganges -- abundant, expansive, immeasurable, free from hostility, free from ill will.' That's how you should train yourselves.
"Suppose there were a catskin bag -- beaten, well-beaten, beaten through and through, soft, silky, free of rustling and crackling -- and a man were to come along carrying a stick or shard and saying, 'With this stick or shard I will take this catskin bag -- beaten, well-beaten, beaten through and through, soft, silky, free of rustling and crackling -- and I will make it rustle and crackle.' Now, what do you think -- would he, with that stick or shard, take that catskin bag -- beaten, well-beaten, beaten through and through, soft, silky, free of rustling and crackling -- and make it rustle and crackle?"
"No, lord. Why is that? Because the catskin bag is beaten, well-beaten, beaten through and through, soft, silky, free of rustling and crackling. It's not easy to make it rustle and crackle with a stick or shard. The man would reap only a share of weariness and disappointment."
"In the same way, monks, there are these five aspects of speech by which others may address you: timely or untimely, true or false, affectionate or harsh, beneficial or unbeneficial, with a mind of good-will or with inner hate. Others may address you in a timely way or an untimely way. They may address you with what is true or what is false. They may address you in an affectionate way or a harsh way. They may address you in a beneficial way or an unbeneficial way. They may address you with a mind of good-will or with inner hate. In any event, you should train yourselves: 'Our minds will be unaffected and we will say no evil words. We will remain sympathetic to that person's welfare, with a mind of good will, and with no inner hate. We will keep pervading him with an awareness imbued with good will and, beginning with him, we will keep pervading the entire world with an awareness imbued with good will equal to a catskin bag -- abundant, expansive, immeasurable, free from hostility, free from ill will.' That's how you should train yourselves.
"Monks, even if bandits were to carve you up savagely, limb by limb, with a two-handled saw, he among you who let his heart get angered even at that would not be doing my bidding. Even then you should train yourselves: 'Our minds will be unaffected and we will say no evil words. We will remain sympathetic, with a mind of good will, and with no inner hate. We will keep pervading these people with an awareness imbued with good will and, beginning with them, we will keep pervading the entire world with an awareness imbued with good will -- abundant, expansive, immeasurable, free from hostility, free from ill will.' That's how you should train yourselves.
"Monks, if you attend constantly to this admonition on the simile of the saw, do you see any aspects of speech, slight or gross, that you could not endure?"
"No, lord."
"Then attend constantly to this admonition on the simile of the saw. That will be for your long-term welfare and happiness."
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/mn21.html
[Muïc luïc kinh Trung Boä]