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Trung Boä Kinh
Majjhima Nikaya22. Kinh Ví duï con raén
(Alagadduøpama 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, Tyû-kheo teân laø Arittha, xöa laøm ngheà huaán luyeän chim öng, khôûi leân aùc taø kieán nhö sau: "Theo nhö ta hieåu phaùp Theá Toân thuyeát giaûng, khi thoï duïng nhöõng phaùp ñöôïc Theá Toân goïi laø chöôùng ngaïi phaùp, thaät söï khoâng coù chöôùng ngaïi gì".
Moät soá ñoâng Tyû-kheo nghe nhö sau: "Tyû-kheo teân Arittha, xöa laøm ngheà huaán luyeän chim öng, khôûi leân aùc taø kieán nhö sau: "Theo nhö ta hieåu phaùp Theá Toân thuyeát giaûng, khi thoï duïng nhöõng phaùp ñöôïc Theá Toân goïi laø chöôùng ngaïi phaùp, thaät söï khoâng coù chöôùng ngaïi gì". Roài nhöõng Tyû-kheo aáy ñi ñeán choã Tyû-kheo Arittha, xöa laøm ngheà huaán luyeän chim öng, khi ñeán xong, lieàn noùi vôùi Tyû-kheo Arittha, xöa laøm ngheà huaán luyeän chim öng nhö sau:
-- Naøy Hieàn giaû Arittha, coù ñuùng söï thaät raèng, Hieàn giaû khôûi leân aùc taø kieán nhö sau: "Theo nhö toâi hieåu... thaät söï khoâng coù chöôùng ngaïi gì"?
-- Thaät söï laø vaäy, chö Hieàn. Theo nhö toâi hieåu... khoâng coù chöôùng ngaïi gì.
Roài nhöõng Tyû-kheo aáy muoán Tyû-kheo Arittha, xöa laøm ngheà huaán luyeän chim öng töø boû aùc taø kieán aáy, lieàn caät vaán, naïn vaán lyù do, thaûo luaän: --"Hieàn giaû Arittha, chôù noùi nhö vaäy, chôù xuyeân taïc Theá Toân. Xuyeân taïc Theá Toân laø khoâng toát. Theá Toân khoâng coù noùi nhö vaäy. Hieàn giaû Arittha, Theá Toân ñaõ duøng nhieàu phaùp moân thuyeát chöôùng ñaïo phaùp. Vaø nhöõng ai thoï duïng chuùng töï ñuû bò chöôùng ngaïi. Theá Toân ñaõ thuyeát caùc duïc vui ít, khoå nhieàu, naõo nhieàu, do vaäy nguy hieåm caøng nhieàu hôn. Theá Toân ñaõ thuyeát caùc duïc ñöôïc ví nhö khuùc xöông... Theá Toân ñaõ thuyeát caùc duïc ñöôïc ví nhö moät mieáng thòt... Theá Toân ñaõ thuyeát caùc duïc ñöôïc ví nhö boù ñuoác coû khoâ... Theá Toân ñaõ thuyeát caùc duïc ñöôïc ví nhö hoá than höøng... Theá Toân ñaõ thuyeát caùc duïc ñöôïc ví nhö côn moäng... Theá Toân ñaõ thuyeát caùc duïc ñöôïc ví nhö vaät duïng cho möôïn... Theá Toân ñaõ thuyeát caùc duïc ñöôïc ví nhö traùi caây... Theá Toân ñaõ thuyeát caùc duïc voïng ñöôïc ví nhö loø thòt... Theá Toân ñaõ thuyeát caùc duïc voïng ñöôïc ví nhö gaäy nhoïn... Theá Toân ñaõ thuyeát caùc duïc ñöôïc ví nhö ñaàu raén, vui ít khoå nhieàu, naõo nhieàu vaø do vaäy, nguy hieåm caøng nhieàu hôn".
Tyû-kheo Arittha xöa laøm ngheà huaán luyeän chim öng, daàu ñöôïc caùc Tyû-kheo aáy caät vaán, chaát vaán thaûo luaän, vaãn noùi leân aùc taø kieán aáy, cöùng ñaàu, chaáp chaët, naém chaët taø kieán aáy: "Thaät söï laø vaäy, theo nhö toâi hieåu, phaùp Theá Toân thuyeát giaûng... khoâng coù chöôùng ngaïi gì".
Vì caùc Tyû-kheo khoâng theå laøm cho Tyû-kheo Arittha, xöa laøm ngheà huaán luyeän chim öng, töø boû aùc taø kieán aáy, neân hoï ñeán choã Theá Toân ôû, khi ñeán xong, ñaûnh leã Theá Toân vaø ngoài xuoáng moät beân. Sau khi ngoài xuoáng moät beân, nhöõng Tyû-kheo aáy baïch Theá Toân:
-- Baïch Theá Toân, Tyû-kheo Arittha, xöa laøm ngheà huaán luyeän chim öng, khôûi leân aùc taø kieán nhö sau: "Theo toâi hieåu, phaùp Theá Toân thuyeát giaûng... khoâng coù chöôùng ngaïi gì". Baïch Theá Toân, chuùng con nghe: "Tyû-kheo teân Arittha, xöa laøm ngheà huaán luyeän chim öng... khoâng coù chöôùng ngaïi gì". Baïch Theá Toân, roài chuùng con ñi ñeán choã Tyû-kheo Arittha, xöa laøm ngheà huaán luyeän chim öng, khi ñeán xong, lieàn noùi vôùi Tyû-kheo Arittha, xöa laøm ngheà huaán luyeän chim öng: --"Naøy Hieàn giaû Arittha, coù ñuùng söï thaät chaêng? Hieàn giaû khôûi leân aùc taø kieán nhö sau: "Theo nhö toâi hieåu... thaät söï khoâng coù chöôùng ngaïi gì".
Baïch Theá Toân, khi nghe noùi vaäy, Tyû-kheo Arittha, xöa laøm ngheà huaán luyeän chim öng, noùi vôùi chuùng con nhö sau: --"Thaät söï laø vaäy. Chö Hieàn, theo nhö toâi hieåu... thaät söï khoâng coù chöôùng ngaïi gì.
Baïch Theá Toân, chuùng con muoán khieán Tyû-kheo Arittha, xöa laøm ngheà huaán luyeän chim öng, töø boû aùc taø kieán aáy, lieàn caät vaán, naïn vaán lyù do, thaûo luaän: --"Hieàn giaû Arittha, chôù noùi nhö vaäy! Chôù xuyeân taïc Theá Toân. Xuyeân taïc Theá Toân laø khoâng toát. Theá Toân khoâng coù noùi nhö vaäy, Hieàn giaû Arittha, Theá Toân ñaõ duøng nhieàu phaùp moân, thuyeát chöôùng ñaïo phaùp. Vaø nhöõng ai thoï duïng chuùng, töï ñuû bò chöôùng ngaïi. Theá Toân ñaõ thuyeát caùc duïc vui ít, khoå nhieàu, naõo nhieàu, do vaäy nguy hieåm caøng nhieàu hôn. Theá Toân ñaõ thuyeát caùc duïc ñöôïc ví nhö khuùc xöông... Theá Toân ñaõ thuyeát caùc duïc ñöôïc ví nhö ñaàu raén, vui ít, khoå nhieàu, naõo nhieàu, vaø do vaäy nguy hieåm caøng nhieàu hôn.
Baïch Theá Toân, Tyû-kheo Arittha, xöa laøm ngheà huaán luyeän chim öng, daàu ñöôïc chuùng con caät vaán, naïn vaán lyù do, thaûo luaän, vaãn noùi leân aùc taø kieán aáy, cöùng ñaàu, chaáp chaët, naém chaët taø kieán aáy: "Thaät söï laø vaäy, theo toâi hieåu, phaùp Theá Toân thuyeát giaûng... khoâng coù chöôùng ngaïi gì". Baïch Theá Toân, vì chuùng con khoâng theå laøm cho Tyû-kheo Arittha, xöa laøm ngheà huaán luyeän chim öng, töø boû aùc taø kieán aáy, neân chuùng con ñeán hoûi Theá Toân yù nghóa naøy.
Roài Theá Toân cho goïi moät Tyû-kheo khaùc:
-- Naøy Tyû-kheo, haõy ñi vaø nhaân danh Ta goïi Tyû-kheo Arittha, xöa laøm ngheà huaán luyeän chim öng raèng: "Hieàn giaû Arittha, baäc Ñaïo Sö goïi Hieàn giaû".
-- Thöa vaâng, baïch Theá Toân.
Tyû-kheo aáy vaâng lôøi Theá Toân, ñeán choã Tyû-kheo Arittha, xöa laøm ngheà huaán luyeän chim öng, sau khi ñeán, lieàn noùi vôùi Tyû-kheo Arittha, xöa laøm ngheà huaán luyeän chim öng:
-- Hieàn giaû Arittha, baäc Ñaïo sö goïi Hieàn giaû.
-- Thöa vaâng, Hieàn giaû.
Tyû-kheo Arittha, xöa laøm ngheà huaán luyeän chim öng, ñaùp lôøi Tyû-kheo aáy, ñi ñeán choã Theá Toân ôû, sau khi ñeán, ñaûnh leã Theá Toân roài ngoài xuoáng moät beân. Theá Toân noùi vôùi Tyû-kheo Arittha, xöa laøm ngheà huaán luyeän chim öng, ñang ngoài xuoáng moät beân:
-- Naøy Arittha, coù thaät chaêng, OÂng khôûi leân aùc taø kieán nhö sau: "Theo nhö toâi hieåu... thaät söï khoâng coù chöôùng ngaïi gì"?
-- Thaät söï laø vaäy, baïch Theá Toân. Theo nhö con hieåu, thaät söï khoâng coù chöôùng ngaïi gì.
-- Naøy keû ngu si kia, sao OÂng laïi hieåu phaùp Ta thuyeát giaûng nhö vaäy? Naøy keû ngu si kia, coù phaûi chaêng, Ta ñaõ duøng nhieàu phaùp moân thuyeát chöôùng ñaïo phaùp. Vaø nhöõng ai thoï duïng chuùng töï ñuû bò chöôùng ngaïi? Ta ñaõ thuyeát caùc duïc vui ít, khoå nhieàu, naõo nhieàu, do vaäy nguy hieåm caøng nhieàu hôn. Ta ñaõ thuyeát caùc duïc ñöôïc ví nhö khuùc xöông... Ta ñaõ thuyeát caùc duïc ñöôïc ví nhö mieáng thòt... ñöôïc ví nhö boù ñuoác coû khoâ... ñöôïc ví nhö hoá than höøng... ñöôïc ví nhö côn moäng... ñöôïc ví nhö vaät duïng cho möôïn... ñöôïc ví nhö traùi caây... ñöôïc ví nhö loø thòt... ñöôïc ví nhö gaäy nhoïn... Ta ñaõ thuyeát caùc duïc ñöôïc ví nhö ñaàu raén, vui ít, khoå nhieàu, naõo nhieàu, vaø do vaäy nguy hieåm caøng nhieàu hôn. Vaø naøy keû ngu si kia, khoâng nhöõng OÂng xuyeân taïc Ta, vì OÂng ñaõ töï chaáp thuû sai laïc, OÂng töï phaù hoaïi OÂng vaø taïo neân nhieàu toån ñöùc. Naøy keû ngu si kia, vaø nhö vaäy seõ ñöa ñeán baát haïnh vaø ñau khoå laâu daøi cho OÂng.
Roài Theá Toân goïi caùc Tyû-kheo:
-- Chö Tyû-kheo, caùc OÂng nghó theá naøo? Tyû-kheo Arittha, xöa laøm ngheà huaán luyeän chim öng naøy coù theå khôûi leân tia löûa saùng gì trong phaùp luaät naøy khoâng?
-- Baïch Theá Toân, laøm sao coù theå ñöôïc! Khoâng theå ñöôïc, baïch Theá Toân.
Ñöôïc noùi vaäy, Tyû-kheo Arittha, xöa laøm ngheà huaán luyeän chim öng, im laëng, hoå theïn, thuït vai, cuùi ñaàu, lo aâu, caâm mieäng. Roài Theá Toân, sau khi bieát ñöôïc Tyû-kheo Arittha, xöa laøm ngheà huaán luyeän chim öng ñang im laëng, hoå theïn, thuït vai, cuùi ñaàu, lo aâu, caâm mieäng, beøn noùi vôùi Tyû-kheo Arittha, xöa laøm ngheà huaán luyeän chim öng:
-- Naøy keû ngu si kia, ngöôøi ta seõ ñöôïc bieát OÂng qua aùc taø kieán cuûa chính OÂng. ÔÛ ñaây, Ta seõ hoûi caùc Tyû-kheo.
Roài Theá Toân goïi caùc Tyû-kheo:
-- Chö Tyû-kheo, caùc OÂng coù hieåu phaùp Ta thuyeát giaûng, gioáng nhö Tyû-kheo Arittha, xöa laøm ngheà huaán luyeän chim öng naøy, khoâng nhöõng ñaõ xuyeân taïc Ta vì ñaõ töï chaáp thuû sai laïc, maø coøn töï phaù hoaïi mình vaø gaây neân nhieàu toån ñöùc?
-- Baïch Theá Toân, khoâng. Baïch Theá Toân, Theá Toân ñaõ duøng nhieàu phaùp moân thuyeát chöôùng ñaïo phaùp; vaø nhöõng ai thoï duïng chuùng, töï ñuû bò chöôùng ngaïi. Theá Toân ñaõ thuyeát caùc duïc vui ít, khoå nhieàu, naõo nhieàu, do vaäy nguy hieåm caøng nhieàu hôn, Theá Toân ñaõ thuyeát caùc duïc ví nhö khuùc xöông... (nhö treân)... Theá Toân ñaõ thuyeát caùc duïc ví nhö ñaàu raén, vui ít, khoå nhieàu, naõo nhieàu vaø do vaäy nguy hieåm caøng nhieàu hôn.
-- Laønh thay, chö Tyû-kheo! Laønh thay, chö Tyû-kheo! Caùc OÂng hieåu phaùp Ta thuyeát giaûng nhö vaäy. Chö Tyû-kheo, Ta ñaõ duøng nhieàu phaùp moân thuyeát chöôùng ñaïo phaùp, vaø nhöõng ai thoï duïng chuùng, töï ñuû bò chöôùng ngaïi. Ta ñaõ thuyeát caùc duïc vui ít, khoå nhieàu, naõo nhieàu, vaø do vaäy nguy hieåm caøng nhieàu hôn. Ta ñaõ thuyeát caùc duïc ví nhö khuùc xöông... (nhö treân)... Ta ñaõ thuyeát caùc duïc ví nhö ñaàu raén, vui ít, khoå nhieàu, naõo nhieàu, vaø do vaäy nguy hieåm caøng nhieàu hôn. Nhöng Tyû-kheo Arittha, xöa laøm ngheà huaán luyeän chim öng, khoâng nhöõng xuyeân taïc Ta vì ñaõ töï chaáp thuû sai laïc maø coøn töï phaù hoaïi mình vaø taïo neân nhieàu toån ñöùc, vaø nhö vaäy seõ ñöa ñeán baát haïnh, ñau khoå laâu ngaøy cho keû ngu si aáy.
Thaät söï, naøy caùc Tyû-kheo, söï kieän naøy khoâng xaûy ra, ngöôøi ta coù theå thoï duïng caùc duïc ngoaøi caùc duïc, ngoaøi caùc duïc töôûng, ngoaøi caùc duïc taàm.
(Ví duï con raén)
Chö Tyû-kheo, ôû ñaây coù moät soá ngöôøi ngu si hoïc phaùp, nhö Kinh, ÖÙng tuïng, Giaûi thuyeát, Keä tuïng, Caûm höùng ngöõ, Nhö thò ngöõ, Boån sanh, Vò taèng höõu phaùp, Phöông quaûng. Sau khi hoïc caùc phaùp naøy, hoï khoâng quaùn saùt yù nghóa nhöõng phaùp aáy vôùi trí tueä. Nhöõng phaùp aáy, vì yù nghóa khoâng ñöôïc trí tueä quaùn saùt, neân khoâng trôû thaønh roõ raøng. Hoï hoïc caùc phaùp chæ vì lôïi ích, muoán chæ trích ngöôøi khaùc, chæ vì lôïi ích, muoán khoaùi khaåu bieän luaän, vaø hoï khoâng ñaït ñöôïc muïc tieâu maø söï hoïc phaùp höôùng ñeán. Nhöõng phaùp aáy vì naém giöõ sai laïc neân ñöa hoï ñeán baát haïnh, ñau khoå laâu daøi. Vì sao vaäy? Naøy caùc Tyû-kheo, vì naém giöõ sai laïc caùc phaùp.
Chö Tyû-kheo, ví nhö moät ngöôøi öa muoán raén nöôùc, tìm caàu raén nöôùc, ñi khaép choã ñeå tìm raén nöôùc. Ngöôøi ñoù thaáy moät con raén nöôùc lôùn, vaø ngöôøi ñoù baét con raén aáy ôû löng hay ôû ñuoâi. Con raén aáy coù theå quay laïi caén ngöôøi ñoù nôi tay, nôi caùnh tay hay ôû moät phaàn naøo khaùc cuûa cô theå, vaø ngöôøi ñoù coù theå do nhaân naøy maø bò cheát hay bò ñau khoå gaàn nhö cheát. Vì sao vaäy? Chö Tyû-kheo, vì naém baét con raén moät caùch sai laïc. Cuõng vaäy naøy caùc Tyû-kheo, ôû ñaây, moät soá ngöôøi ngu si hoïc phaùp... Chö Tyû-kheo, vì söï chaáp thuû caùc phaùp sai laïc.
ÔÛ ñaây, naøy caùc Tyû-kheo, moät soá Thieän nam töû hoïc phaùp, nhö Kinh, ÖÙng tuïng, Giaûi thuyeát, Keä tuïng, Caûm höùng ngöõ, Nhö thò ngöõ, Boån sanh, Vò taèng höõu phaùp, Phöông quaûng. Sau khi hoïc caùc phaùp naøy, hoï quaùn saùt yù nghóa nhöõng phaùp aáy vôùi trí tueä. Nhöõng phaùp aáy, vì yù nghóa ñöôïc trí tueä quaùn saùt, neân trôû thaønh roõ raøng. Hoï hoïc phaùp khoâng vì lôïi ích, muoán chæ trích ngöôøi khaùc, khoâng vì lôïi ích, muoán khoaùi khaåu bieän luaän, vaø hoï ñaït ñöôïc muïc tieâu maø söï hoïc phaùp höôùng ñeán. Nhöõng phaùp aáy, vì kheùo naém giöõ, neân ñöa hoï ñeán haïnh phuùc, an laïc laâu daøi. Vì sao vaäy? Naøy caùc Tyû-kheo, vì kheùo naém giöõ caùc phaùp.
Chö Tyû-kheo, ví nhö moät ngöôøi öa muoán raén nöôùc, tìm caàu raén nöôùc ñi khaép choã ñeå tìm raén nöôùc. Ngöôøi ñoù thaáy moät con raén nöôùc lôùn. Ngöôøi ñoù coù theå kheùo ñeø con raén nöôùc vôùi caây gaäy coù naïng. Sau khi kheùo ñeø vôùi caây gaäy coù naïng, ngöôøi ñoù coù theå kheùo naém giöõ coå raén. Chö Tyû-kheo, daàu cho con raén nöôùc aáy coù theå cuoán thaân noù xung quanh tay, hay caùnh tay, hay moät thaân phaàn naøo khaùc, ngöôøi ñoù cuõng khoâng vì nhaân duyeân aáy ñi ñeán choã cheát hay ñeán söï ñau khoå gaàn nhö cheát. Vì sao vaäy? Chö Tyû-kheo, vì kheùo naém giöõ con raén nöôùc vaäy.
Cuõng vaäy, chö Tyû-kheo, ôû ñaây, moät soá Thieän nam töû hoïc phaùp... chö Tyû-kheo, vì kheùo naém giöõ caùc phaùp vaäy. Do vaäy, naøy caùc Tyû-kheo, haõy hieåu roõ yù nghóa lôøi Ta thuyeát giaûng vaø thoï trì nhö vaäy. Neáu coù ai khoâng hieåu roõ yù nghóa lôøi Ta thuyeát giaûng thì ôû nôi ñaây, caùc OÂng haõy hoûi Ta hay hoûi nhöõng baäc Tyû-kheo trí thöùc.
(Ví duï chieác beø)
Chö Tyû-kheo, Ta seõ giaûng phaùp cho caùc OÂng, ví nhö chieác beø ñeå vöôït qua, khoâng phaûi ñeå naém giöõ laáy. Haõy nghe vaø kheùo taùc yù, Ta seõ giaûng.
-- Thöa vaâng, baïch Theá Toân.
Nhöõng Tyû-kheo aáy vaâng ñaùp Theá Toân. Theá Toân thuyeát giaûng nhö sau:
-- Naøy caùc Tyû-kheo, ví nhö coù ngöôøi ñang ñi treân con ñöôøng lôùn daøi, ñeán moät vuøng nöôùc roäng, bôø beân naøy nguy hieåm vaø haõi huøng, bôø beân kia an oån vaø khoâng kinh haõi, nhöng khoâng coù thuyeàn ñeå vöôït qua hay khoâng coù caàu baéc qua töø bôø naøy ñeán bôø kia. Ngöôøi ñoù töï suy nghó: "Ñaây laø vuøng nöôùc roäng, bôø beân naøy nguy hieåm vaø haõi huøng, bôø beân kia an oån vaø khoâng kinh haõi, nhöng khoâng coù thuyeàn ñeå vöôït qua hay khoâng coù caàu baéc qua töø bôø naøy ñeán bôø kia. Nay ta haõy thaâu goùp coû, caây, nhaùnh, laù, coät laïi thaønh chieác beø, vaø döïa treân chieác beø naøy, tinh taán duøng tay chaân, coù theå vöôït qua bôø beân kia moät caùch an toaøn". Chö Tyû-kheo, roài ngöôøi ñoù thaâu goùp coû, caây, nhaùnh, laù coät laïi thaønh chieác beø, vaø nhôø chieác beø naøy, tinh taán duøng tay chaân vöôït qua bôø beân kia moät caùch an toaøn. Khi qua bôø beân kia roài, Ngöôøi ñoù suy nghó: "Chieác beø naøy lôïi ích nhieàu cho ta, nhôø chieác beø naøy, ta tinh taán duøng tay chaân ñeå vöôït qua bôø beân kia moät caùch an toaøn. Nay ta haõy ñoäi chieác beø naøy treân ñaàu hay vaùc noù treân vai, vaø ñi ñeán choã naøo ta muoán". Chö Tyû-kheo, caùc OÂng nghó theá naøo? Chö Tyû-kheo, neáu ngöôøi ñoù laøm nhö vaäy, thì coù laøm ñuùng vôùi sôû duïng cuûa chieác beø chaêng?
-- Baïch Theá Toân, khoâng.
-- Chö Tyû-kheo, ngöôøi ñoù phaûi laøm theá naøo cho ñuùng sôû duïng cuûa chieác beø? ÔÛ ñaây, chö Tyû-kheo, ngöôøi ñoù sau khi vöôït qua bôø beân kia, coù theå suy nghó: "Chieác beø naøy lôïi ích nhieàu cho ta. Nhôø chieác beø naøy, ta tinh taán duøng tay chaân ñaõ vöôït qua bôø beân kia moät caùch an toaøn. Nay ta haõy keùo chieác beø naøy leân treân bôø ñaát khoâ, hay nhaän chìm xuoáng nöôùc, vaø ñi ñeán choã naøo ta muoán". Chö Tyû-kheo, laøm nhö vaäy, ngöôøi ñoù laøm ñuùng sôû duïng chieác beø aáy. Cuõng vaäy, naøy chö Tyû-kheo, Ta thuyeát phaùp nhö chieác beø ñeå vöôït qua, khoâng phaûi ñeå naém giöõ laáy.
Chö Tyû-kheo, caùc OÂng caàn hieåu ví duï caùi beø. Chaùnh phaùp coøn phaûi boû ñi, huoáng nöõa laø phi phaùp.
(Caùc kieán xöù)
Naøy caùc Tyû-kheo, coù saùu kieán xöù. Theá naøo laø saùu? ÔÛ ñaây, naøy caùc Tyû-kheo, coù keû voâ vaên phaøm phu, khoâng ñi ñeán yeát kieán caùc baäc Thaùnh, khoâng thuaàn thuïc phaùp caùc baäc Thaùnh, khoâng tu taäp phaùp caùc baäc Thaùnh, khoâng ñi ñeán yeát kieán caùc baäc Chôn nhôn, khoâng thuaàn thuïc phaùp caùc baäc Chôn nhôn, khoâng tu taäp phaùp caùc baäc Chôn nhôn, xem saéc phaùp: "Caùi naøy laø cuûa toâi, caùi naøy laø toâi, caùi naøy laø töï ngaõ cuûa toâi", xem caûm thoï: "Caùi naøy laø cuûa toâi, caùi naøy laø toâi, caùi naøy laø töï ngaõ cuûa toâi", xem töôûng: "Caùi naøy laø cuûa toâi, caùi naøy laø toâi, caùi naøy laø töï ngaõ cuûa toâi", xem caùc haønh: "Caùi naøy laø cuûa toâi, caùi naøy laø toâi, caùi naøy laø töï ngaõ cuûa toâi", xem caùi gì ñöôïc thaáy, ñöôïc nghe, ñöôïc caûm xuùc, ñöôïc yù thöùc, ñöôïc ñaït tôùi, ñöôïc tìm caàu, ñöôïc yù suy tö: "Caùi naøy laø cuûa toâi, caùi naøy laø toâi, caùi naøy laø töï ngaõ cuûa toâi", vaø baát cöù kieán xöù naøo ñeàu noùi raèng: "Ñaây laø theá giôùi, ñaây laø töï ngaõ, sau khi cheát, toâi seõ thöôøng coøn, thöôøng haèng, thöôøng truù, khoâng bieán chuyeån, toâi seõ truù nhö theá naøy cho ñeán maõi maõi", xem nhö vaäy laø: "Caùi naøy laø cuûa toâi, caùi naøy laø toâi, caùi naøy laø töï ngaõ cuûa toâi".
Vaø naøy chö Tyû-kheo, coù vò Ña vaên Thaùnh ñeä töû ñi ñeán yeát kieán caùc baäc Thaùnh, thuaàn thuïc caùc phaùp baäc Thaùnh, tu taäp phaùp caùc baäc Thaùnh, ñi ñeán yeát kieán caùc baäc Chôn nhôn, thuaàn thuïc phaùp caùc baäc Chôn nhôn, tu taäp phaùp caùc baäc Chôn nhôn, xem saéc phaùp: "Caùi naøy khoâng phaûi cuûa toâi, caùi naøy khoâng phaûi laø toâi, caùi naøy khoâng phaûi töï ngaõ cuûa toâi", xem caûm thoï: "Caùi naøy khoâng phaûi cuûa toâi, caùi naøy khoâng phaûi laø toâi, caùi naøy khoâng phaûi töï ngaõ cuûa toâi", xem töôûng: "Caùi naøy khoâng phaûi cuûa toâi, caùi naøy khoâng phaûi laø toâi, caùi naøy khoâng phaûi töï ngaõ cuûa toâi", xem caùc haønh: "Caùi naøy khoâng phaûi cuûa toâi, caùi naøy khoâng phaûi laø toâi, caùi naøy khoâng phaûi töï ngaõ cuûa toâi", xem caùi gì ñöôïc thaáy, ñöôïc nghe, ñöôïc caûm xuùc, ñöôïc yù thöùc, ñöôïc ñaït tôùi, ñöôïc tìm caàu, ñöôïc yù suy tö: "Caùi naøy khoâng phaûi cuûa toâi, caùi naøy khoâng phaûi laø toâi, caùi naøy khoâng phaûi töï ngaõ cuûa toâi", vaø baát cöù kieán xöù naøo ñeàu noùi raèng: "Ñaây laø theá giôùi, ñaây laø töï ngaõ, sau khi cheát toâi seõ thöôøng coøn, thöôøng haèng, thöôøng truù, khoâng bieán chuyeån, toâi seõ truù nhö theá naøy cho ñeán maõi maõi", xem nhö vaäy laø: "Caùi naøy khoâng phaûi cuûa toâi, caùi naøy khoâng phaûi laø toâi, caùi naøy khoâng phaûi töï ngaõ cuûa toâi". Vò naøy do quaùn saùt nhö vaäy, ñoái vôùi söï vaät chaúng thaät coù neân khoâng coù lo aâu, phieàn muoän.
(Lo aâu)
Ñöôïc nghe noùi vaäy, moät Tyû-kheo khaùc baïch Theá Toân:
-- Coù theå coù caùi gì khoâng thöïc coù ôû ngoaøi, coù theå gaây lo aâu phieàn muoän?
Theá Toân ñaùp:
-- Coù theå coù, naøy Tyû-kheo, ôû ñaây, coù ngöôøi nghó nhö sau: "Caùi gì chaéc chaén ñaõ laø cuûa toâi, nay chaéc chaén khoâng coøn laø cuûa toâi. Caùi gì chaéc chaén coù theå laø cuûa toâi, chaéc chaén toâi khoâng ñöôïc caùi aáy". Ngöôøi ñoù saàu muoän, than vaõn, khoùc loùc, ñaám ngöïc, ñi ñeán baát tænh. Naøy Tyû-kheo, nhö vaäy, coù caùi khoâng thöïc coù ôû ngoaøi, coù theå gaây lo aâu, phieàn muoän.
-- Baïch Theá Toân, coù theå coù caùi gì khoâng thöïc coù ôû ngoaøi, coù theå khoâng gaây lo aâu phieàn muoän?
Theá Toân ñaùp:
-- Coù theå coù, naøy Tyû-kheo, ôû ñaây, naøy Tyû-kheo, coù ngöôøi khoâng nghó nhö sau: "Caùi gì chaéc chaén ñaõ laø cuûa toâi, nay chaéc chaén khoâng coøn laø cuûa toâi. Caùi gì chaéc chaén coù theå laø cuûa toâi, chaéc chaén toâi khoâng ñöôïc caùi aáy". Ngöôøi ñoù khoâng saàu muoän, than vaõn, khoùc loùc, khoâng ñaám ngöïc, khoâng ñi ñeán baát tænh. Nhö vaäy, naøy Tyû-kheo, coù caùi khoâng thöïc coù ôû ngoaøi, khoâng gaây lo aâu phieàn muoän.
-- Baïch Theá Toân, coù theå coù caùi gì khoâng thöïc coù ôû trong coù theå gaây ra lo aâu phieàn muoän?
Theá Toân ñaùp:
-- Coù theå coù, naøy Tyû-kheo, ôû ñaây, naøy Tyû-kheo, coù ngöôøi coù (taø) kieán nhö sau: "Ñaây laø theá giôùi, ñaây laø töï ngaõ, sau khi cheát, toâi seõ thöôøng coøn, thöôøng haèng, thöôøng truù khoâng bieán chuyeån. Toâi seõ truù nhö theá naøy cho ñeán maõi maõi". Ngöôøi naøy nghe Nhö Lai hay ñeä töû Nhö Lai thuyeát phaùp ñeå baït tröø taát caû kieán xöù, coá chaáp, thieân chaáp, thieân kieán, tuøy mieân, söï tònh chæ moïi haønh ñoäng, söï töø boû moïi sanh y, söï dieät tröø khaùt aùi ñöa ñeán ly tham, ñoaïn dieät, Nieát-baøn. Ngöôøi ñoù coù theå nghó nhö sau: "Chaéc chaén ta seõ bò ñoaïn dieät, chaéc chaén ta seõ bò hoaïi dieät, chaéc chaén ta seõ khoâng toàn taïi". Ngöôøi ñoù saàu muoän, than vaõn, khoùc loùc, ñaám ngöïc, ñi ñeán baát tænh. Naøy Tyû-kheo, nhö vaäy laø coù caùi khoâng thöïc coù ôû trong coù theå gaây ra lo aâu phieàn muoän.
-- Baïch Theá Toân, coù theå coù caùi gì khoâng thöïc coù ôû trong, khoâng gaây ra lo aâu, phieàn muoän?
Theá Toân ñaùp:
-- Coù theå coù, naøy Tyû-kheo, ôû ñaây, coù ngöôøi khoâng coù (taø) kieán nhö sau: "Ñaây laø theá giôùi, ñaây laø töï ngaõ, sau khi cheát, toâi seõ thöôøng coøn, thöôøng haèng, thöôøng truù, khoâng bieán chuyeån, toâi seõ truù nhö theá naøy cho ñeán maõi maõi". Ngöôøi naøy nghe Nhö Lai hay ñeä töû Nhö Lai thuyeát phaùp ñeå baït tröø taát caû kieán xöù, coá chaáp, thieân chaáp, thieân kieán, tuøy mieân, söï tònh chi moïi haønh ñoäng, söï töø boû moïi sanh y, söï dieät tröø khaùt aùi ñeå ñöa ñeán ly tham, ñoaïn dieät, Nieát-baøn. Vò aáy khoâng nghó nhö sau: "Chaéc chaén ta seõ bò ñoaïn dieät, chaéc chaén ta seõ bò hoaïi dieät, chaéc chaén ta seõ khoâng toàn taïi". Vò aáy khoâng saàu muoän, than vaõn, khoùc loùc; vò aáy khoâng ñaám ngöïc, khoâng ñi ñeán baát tænh. Naøy caùc Tyû-kheo, nhö vaäy laø coù caùi khoâng thöïc coù ôû trong, khoâng gaây ra lo aâu, phieàn muoän.
(Voâ thöôøng vaø voâ ngaõ)
Naøy caùc Tyû-kheo, caùc OÂng coù theå naém giöõ moät vaät sôû höõu gì, vaø vaät sôû höõu ñöôïc naém giöõ aáy seõ thöôøng coøn, thöôøng haèng, thöôøng truù, khoâng chuyeån bieán, coù theå truù nhö theá naøy maõi maõi khoâng? Chö Tyû-kheo, caùc OÂng coù theå thaáy moät vaät sôû höõu naøo ñöôïc naém giöõ vaø vaät sôû höõu ñöôïc naém giöõ aáy seõ thöôøng coøn, thöôøng haèng, thöôøng truù, khoâng chuyeån bieán, coù theå truù nhö theá naøy maõi maõi khoâng?
-- Baïch Theá Toân, khoâng.
-- Laønh thay, naøy caùc Tyû-kheo. Naøy caùc Tyû-kheo, Ta cuõng khoâng thaáy moät vaät sôû höõu ñöôïc naém giöõ naøo, maø vaät sôû höõu ñöôïc naém giöõ aáy seõ thöôøng coøn, thöôøng haèng, thöôøng truù, khoâng chuyeån bieán, coù theå truù nhö theá naøy maõi maõi. Naøy caùc Tyû-kheo, caùc OÂng coù theå chaáp thuû Ngaõ luaän thuû naøo maø Ngaõ luaän thuû aáy ñöôïc chaáp thuû nhö vaäy laïi khoâng khôûi leân saàu, bi, khoå, öu, naõo khoâng? Naøy caùc Tyû-kheo, caùc OÂng coù thaáy Ngaõ luaän thuû naøo maø Ngaõ luaän thuû aáy ñöôïc chaáp thuû nhö vaäy laïi khoâng khôûi leân saàu, bi, khoå, öu, naõo khoâng?
-- Baïch Theá Toân khoâng.
-- Laønh thay, naøy caùc Tyû-kheo. Naøy caùc Tyû-kheo, Ta cuõng khoâng thaáy Ngaõ luaän thuû naøo maø Ngaõ luaän thuû aáy ñöôïc chaáp thuû nhö vaäy laïi khoâng khôûi leân saàu, bi, khoå, öu, naõo. Naøy caùc Tyû-kheo, caùc OÂng coù kieán y naøo, maø kieán y aáy ñöôïc y chæ nhö vaäy laïi khoâng khôûi leân saàu, bi, khoå, öu, naõo khoâng? Naøy caùc Tyû-kheo, caùc OÂng coù thaáy kieán y naøo, maø kieán y aáy ñöôïc y chæ nhö vaäy laïi khoâng khôûi leân saàu, bi, khoå, öu, naõo khoâng?
-- Baïch Theá Toân, khoâng
-- Laønh thay, naøy caùc Tyû-kheo! Naøy caùc Tyû-kheo, Ta cuõng khoâng thaáy moät kieán y naøo, maø kieán y aáy ñöôïc y chæ nhö vaäy, laïi khoâng khôûi leân saàu, bi, khoå, öu, naõo. Chö Tyû-kheo, neáu coù ngaõ thôøi coù ngaõ sôû thuoäc cuûa toâi khoâng?
-- Baïch Theá Toân, coù.
-- Chö Tyû-kheo, neáu coù ngaõ sôû thuoäc, thôøi coù ngaõ cuûa toâi khoâng?
-- Baïch Theá Toân, coù.
-- Chö Tyû-kheo, neáu ngaõ vaø ngaõ sôû thuoäc khoâng theå ñöôïc chaáp nhaän laø thöôøng coøn, thöôøng haèng, thì kieán xöù naøy: "Ñaây laø theá giôùi, ñaây laø töï ngaõ, sau khi cheát toâi seõ thaønh thöôøng coøn, thöôøng haèng, thöôøng truù, khoâng bieán chuyeån toâi seõ truù nhö theá naøy cho ñeán maõi maõi". Naøy caùc Tyû-kheo, kieán xöù aáy laø hoaøn toaøn, trieät ñeå chaúng ngu si khoâng?
-- Baïch Theá Toân, laøm sao coù theå hoaøn toaøn, trieät ñeå chaúng ngu si ñöôïc!
-- Naøy caùc Tyû-kheo, caùc OÂng nghó theá naøo? Saéc laø thöôøng hay voâ thöôøng?
-- Baïch Theá Toân, voâ thöôøng.
-- Caùi gì voâ thöôøng laø khoå hay laïc?
-- Baïch Theá Toân, khoå.
-- Caùi gì voâ thöôøng, khoå, chòu söï bieán hoaïi, thì coù hôïp lyù chaêng khi chaùnh quaùn caùi aáy laø: "Caùi naøy laø cuûa toâi, caùi naøy laø toâi, caùi naøy laø töï ngaõ cuûa toâi"?
-- Baïch Theá Toân, khoâng.
-- Chö Tyû-kheo, caûm thoï laø thöôøng hay voâ thöôøng?
-- Baïch Theá Toân, laø voâ thöôøng.
-- Caùi gì voâ thöôøng laø khoå hay laïc?
-- Baïch Theá Toân, laø khoå.
-- Caùi gì voâ thöôøng, khoå, chòu söï bieán hoaïi thì coù hôïp lyù chaêng khi chaùnh quaùn caùi aáy laø: "Caùi naøy laø cuûa toâi... töï ngaõ cuûa toâi"?
-- Baïch Theá Toân, khoâng.
-- Chö Tyû-kheo, töôûng laø thöôøng hay voâ thöôøng?
-- Baïch Theá Toân, voâ thöôøng.
-- Caùi gì voâ thöôøng...?
-- Baïch Theá Toân, khoâng.
-- Chö Tyû-kheo, caùc haønh laø thöôøng hay voâ thöôøng... chö Tyû-kheo, thöùc laø thöôøng hay voâ thöôøng?
-- Baïch Theá Toân, voâ thöôøng.
-- Caùi gì voâ thöôøng laø khoå hay laïc?
-- Baïch Theá Toân, khoå.
- Caùi gì voâ thöôøng, khoå thì coù hôïp lyù chaêng, khi chaùnh quaùn caùi aáy laø: "Caùi naøy laø cuûa toâi, caùi naøy laø toâi, caùi naøy laø töï ngaõ cuûa toâi"?
-- Baïch Theá Toân, khoâng.
-- Do vaäy, naøy caùc Tyû-kheo, baát cöù caùc saéc phaùp naøo, quaù khöù, töông lai, hieän taïi, noäi hay ngoaïi, thoâ hay teá, lieät hay thaéng, xa hay gaàn; taát caû saéc phaùp laø: "Caùi naøy khoâng phaûi cuûa toâi, caùi naøy khoâng phaûi laø cuûa toâi, caùi naøy khoâng phaûi töï ngaõ cuûa toâi", caàn phaûi nhö thaät quaùn vôùi chaùnh trí tueä. Baát cöù caûm thoï naøo... Baát cöù töôûng naøo... Baát cöù haønh naøo... Baát cöù thöùc naøo, quaù khöù, vò lai, hieän taïi, noäi hay ngoaïi, thoâ hay teá, lieät hay thaéng, xa hay gaàn, taát caû thöùc laø: "Caùi naøy khoâng phaûi cuûa toâi, caùi naøy khoâng phaûi laø toâi, caùi naøy khoâng phaûi töï ngaõ cuûa toâi", caàn phaûi nhö thaät quaùn vôùi chaùnh trí tueä.
Chö Tyû-kheo, nhôø thaáy vaäy, vò Ña vaên Thaùnh ñeä töû yeåm ly ñoái vôùi saéc, yeåm ly ñoái vôùi thoï, yeåm ly ñoái vôùi töôûng, yeåm ly ñoái vôùi haønh, yeåm ly ñoái vôùi thöùc, do yeåm ly neân ly tham, do ly tham, neân ñöôïc giaûi thoaùt, trong söï giaûi thoaùt coù trí khôûi leân, bieát ñöôïc ñaõ giaûi thoaùt. Vò aáy bieát: "Sanh ñaõ taän, phaïm haïnh ñaõ thaønh, nhöõng gì neân laøm ñaõ laøm, khoâng coøn trôû lui taïi ñaây vôùi moät ñôøi soáng khaùc".
(Baäc A-la-haùn)
Chö Tyû-kheo, Tyû-kheo aáy ñöôïc goïi laø vò ñaõ vaát boû ñi caùc chöôùng ngaïi vaät, laø vò ñaõ laáp ñaày caùc thoâng haøo, laø vò ñaõ nhoå leân coät truï, laø vò ñaõ môû tung caùc leà khoùa, laø baäc Thaùnh ñaõ haï caây côø xuoáng, ñaõ ñaët gaùnh naëng xuoáng, khoâng coù gì heä luïy.
Vaø theá naøo laø Tyû-kheo ñaõ vaát boû ñi caùc chöôùng ngaïi? ÔÛ ñaây, naøy caùc Tyû-kheo, laø ñaõ ñoaïn tröø voâ minh, caét taän goác reã, laøm cho nhö caây ta-la bò chaët ñaàu, khieán khoâng theå taùi sanh trong töông lai, khoâng coù khaû naêng sanh khôûi. Chö Tyû-kheo, nhö vaäy laø Tyû-kheo ñaõ vaát boû ñi caùc chöôùng ngaïi.
Naøy caùc Tyû-kheo, theá naøo laø Tyû-kheo ñaõ laáp ñaày caùc thoâng haøo? ÔÛ ñaây, naøy caùc Tyû-kheo, Tyû-kheo ñaõ ñoaïn tröø taùi sanh vaø söï luaân chuyeån sanh töû, ñaõ caét taän goác reã, laøm cho nhö caây ta-la bò chaët ñaàu, khieán khoâng theå taùi sanh trong töông lai, khoâng coù khaû naêng sanh khôûi. Chö Tyû-kheo, nhö vaäy laø Tyû-kheo ñaõ laáp ñaày thoâng haøo.
Naøy caùc Tyû-kheo, theá naøo laø Tyû-kheo ñaõ nhoå leân coät truï? ÔÛ ñaây, naøy caùc Tyû-kheo, Tyû-kheo ñaõ ñoaïn tröø khaùt aùi, ñaõ caét taän goác reã, laøm cho nhö caây ta-la bò chaët ñaàu, khieán khoâng theå taùi sanh trong töông lai, khoâng coù khaû naêng sanh khôûi. Chö Tyû-kheo, nhö vaäy laø Tyû-kheo ñaõ nhoå leân coät truï.
Naøy caùc Tyû-kheo, theá naøo laø Tyû-kheo ñaõ môû tung caùc leà khoùa? ÔÛ ñaây, naøy caùc Tyû-kheo, Tyû-kheo ñaõ ñoaïn tröø naêm haï phaàn kieát söû, ñaõ caét taän goác reã, laøm cho nhö caây ta-la bò chaët ñaàu, khieán khoâng theå taùi sanh trong töông lai, khoâng coù khaû naêng sanh khôûi. Chö Tyû-kheo, nhö vaäy laø Tyû-kheo ñaõ môû tung caùc leà khoùa.
Naøy caùc Tyû-kheo, theá naøo laø Tyû-kheo baäc Thaùnh, ñaõ haï caây côø xuoáng, ñaõ ñaët gaùnh naëng xuoáng, khoâng coù gì heä luïy? ÔÛ ñaây, naøy caùc Tyû-kheo, Tyû-kheo ñaõ ñoaïn tröø ngaõ maïn, ñaõ caét taän goác reã, laøm cho nhö caây ta-la bò chaët ñaàu, khieán khoâng theå taùi sanh trong töông lai, khoâng coù khaû naêng sanh khôûi. Chö Tyû-kheo, nhö vaäy laø vò Tyû-kheo baäc Thaùnh, ñaõ haï caây côø xuoáng, ñaõ ñaët gaùnh naëng xuoáng, khoâng coù gì heä luïy.
Chö Tyû-kheo, Tyû-kheo ñaõ giaûi thoaùt nhö vaäy, thì chö Thieân ôû Ñeá thích Thieân giôùi, Phaïm thieân giôùi, Sanh chuû giôùi seõ khoâng tìm ñöôïc daáu veát cuûa Tyû-kheo aáy, neáu nghó raèng: "Y ôû ñaây, coù thöùc cuûa Nhö Lai". Vì sao vaäy? Chö Tyû-kheo, Ta noùi ngay ôû hieän taïi, moät Nhö Lai khoâng theå tìm thaáy daáu veát".
(Xuyeân taïc Nhö Lai)
Chö Tyû-kheo, Ta noùi nhö vaäy, thuyeát nhö vaäy, moät soá Sa-moân, Baø-la-moân xuyeân taïc Ta moät caùch phi chôn, hoà ñoà, hö voïng, khoâng thöïc: "Sa-moân Gotama chuû tröông chuû nghóa hö voâ, ñeà cao ñoaïn dieät, huûy dieät, söï tieâu dieät caùc höõu tình". Nhöng naøy caùc Tyû-kheo, Ta khoâng laø nhö vaäy, Ta khoâng noùi nhö vaäy, Ta khoâng nhö caùc Sa-moân, Baø-la-moân aáy ñaõ xuyeân taïc moät caùch phi chôn, hoà ñoà, hö voïng, khoâng thaät: "Sa-moân Gotama chuû tröông chuû nghóa hö voâ, ñeà cao ñoaïn dieät, huûy dieät, söï tieâu dieät caùc höõu tình".
Chö Tyû-kheo, xöa cuõng nhö nay, Ta chæ noùi leân söï khoå vaø söï dieät khoå. Chö Tyû-kheo, neáu ôû ñaây nhöõng ngöôøi khaùc nhieác maéng, phæ baùng, laøm cho Nhö Lai töùc giaän, thì naøy caùc Tyû-kheo, ôû ñaây, Nhö Lai khoâng coù saân haän, khoâng coù baát maõn, taâm khoâng phaãn noä. Chö Tyû-kheo, neáu ôû ñaây, nhöõng ngöôøi khaùc cung kính, toân troïng, leã baùi, cuùng döôøng Nhö Lai, thì naøy caùc Tyû-kheo, ôû ñaây Nhö Lai khoâng coù hoan hyû, sung söôùng, Taâm khoâng thích thuù. Chö Tyû-kheo, neáu nhöõng ngöôøi khaùc cung kính, toân troïng, leã baùi, cuùng döôøng Nhö Lai, thì naøy caùc Tyû-kheo, ôû ñaây Nhö Lai suy nghó: "Ñaây laø ñieàu xöa kia ñaõ töøng bieát roõ: ôû ñaây laø traùch nhieäm Ta phaûi laøm".
Do vaäy, naøy caùc Tyû-kheo, neáu coù nhöõng ngöôøi khaùc nhieác maéng, phæ baùng, laøm cho caùc OÂng töùc giaän, ôû ñaây caùc OÂng chôù coù saân haän, baát maõn, taâm chôù khôûi phaãn noä. Do vaäy, naøy caùc Tyû-kheo, neáu coù nhöõng ngöôøi khaùc cung kính, toân troïng, leã baùi cuùng döôøng caùc OÂng, thì ôû ñaây, caùc OÂng chôù coù hoan hyû, sung söôùng, taâm sanh thích thuù. Do vaäy, naøy caùc Tyû-kheo, neáu coù nhöõng ngöôøi khaùc cung kính, toân troïng, leã baùi cuùng döôøng caùc OÂng, thì ôû ñaây, caùc OÂng haõy suy nghó: "Ñaây laø ñieàu xöa kia ñaõ töøng bieát roõ, ñaây laø nhöõng traùch nhieäm ta phaûi laøm".
(Khoâng sôû höõu)
Do vaäy, naøy caùc Tyû-kheo, caùi gì khoâng phaûi cuûa caùc OÂng, caùc OÂng haõy töø boû. Caùc OÂng töø boû, seõ ñöa laïi haïnh phuùc, an laïc laâu daøi cho caùc OÂng. Chö Tyû-kheo, caùi gì khoâng phaûi cuûa caùc OÂng? Chö Tyû-kheo, saéc khoâng phaûi cuûa caùc OÂng, haõy töø boû saéc. Caùc OÂng töø boû saéc seõ ñöa laïi haïnh phuùc, an laïc laâu daøi cho caùc OÂng. Chö Tyû-kheo, thoï khoâng phaûi cuûa caùc OÂng, haõy töø boû thoï. Caùc OÂng töø boû thoï seõ ñöa laïi haïnh phuùc, an laïc laâu daøi cho caùc OÂng. Chö Tyû-kheo, töôûng khoâng phaûi cuûa caùc OÂng, haõy töø boû töôûng. Caùc OÂng töø boû töôûng seõ ñem laïi haïnh phuùc, an laïc laâu daøi cho caùc OÂng. Chö Tyû-kheo, caùc haønh khoâng phaûi cuûa caùc OÂng, haõy töø boû caùc haønh. Caùc OÂng töø boû caùc haønh seõ ñem laïi haïnh phuùc, an laïc laâu daøi cho caùc OÂng. Chö Tyû-kheo, thöùc khoâng phaûi cuûa caùc OÂng, haõy töø boû thöùc. Caùc OÂng töø boû thöùc seõ ñem laïi haïnh phuùc, an laïc laâu daøi cho caùc OÂng.
Chö Tyû-kheo, caùc OÂng nghó theá naøo? Trong röøng Jetavana naøy, neáu coù ngöôøi thaâu löôïm coû, caây, nhaønh, laù roài ñoát hay laøm vôùi chuùng tuøy theo yù muoán, caùc OÂng coù nghó chaêng? Ngöôøi aáy thaâu löôïm chuùng ta, ñoát chuùng ta hay laøm vôùi chuùng ta tuøy theo yù muoán?
-- Baïch Theá Toân, khoâng. Vì sao vaäy? Baïch Theá Toân, vì noù khoâng phaûi töï ngaõ hay khoâng phaûi sôû thuoäc cuûa ngaõ.
-- Cuõng vaäy, naøy caùc Tyû-kheo, caùi gì khoâng phaûi cuûa caùc OÂng, caùc OÂng haõy töø boû. Caùc OÂng töø boû seõ ñöa laïi haïnh phuùc, an laïc laâu daøi cho caùc OÂng. Chö Tyû-kheo, vaø caùi gì khoâng phaûi cuûa caùc OÂng? Chö Tyû-kheo, saéc khoâng phaûi cuûa caùc OÂng, haõy töø boû saéc. Caùc OÂng töø boû saéc seõ ñöa laïi haïnh phuùc, an laïc laâu daøi cho caùc OÂng. Chö Tyû-kheo, thoï... (nhö treân)... Chö Tyû-kheo töôûng... (nhö treân)... Chö Tyû-kheo, haønh... Chö Tyû-kheo, thöùc khoâng phaûi cuûa caùc OÂng, haõy töø boû thöùc. Caùc OÂng töø boû thöùc seõ ñem laïi haïnh phuùc, an laïc laâu daøi cho caùc OÂng.
(Phaùp kheùo giaûng)
Chö Tyû-kheo, nhö vaäy, phaùp ñöôïc Ta kheùo giaûng, laøm cho toû loä, laøm cho khai thoâng, laøm cho khai thò, ñöôïc loaïi tröø caùc vaûi quaán cuõ. Chö Tyû-kheo, vì phaùp ñöôïc Ta kheùo giaûng, laøm toû loä, laøm cho khai thoâng, laøm cho khai thò, ñöôïc loaïi tröø caùc vaûi quaán cuõ, neân nhöõng vò Tyû-kheo, laø baäc A-la-haùn, caùc laäu hoaëc ñaõ taän, tu haønh thaønh maõn, vieäc neân laøm ñaõ laøm, gaùnh naëng ñaõ ñaët xuoáng, lyù töôûng ñaõ thaønh ñaït, höõu kieát söû ñaõ ñoaïn tröø, ñöôïc giaûi thoaùt nhôø chaùnh trí, voøng luaân chuyeån (sanh töû) cuûa nhöõng vò naøy khoâng theå chæ baøy.
Chö Tyû-kheo, nhö vaäy, phaùp ñöôïc Ta kheùo giaûng... ñöôïc loaïi tröø caùc vaûi quaán cuõ. Chö Tyû-kheo, vì phaùp ñöôïc Ta kheùo giaûng, ñöôïc loaïi tröø caùc vaûi quaán cuõ, neân nhöõng Tyû-kheo naøo ñaõ ñoaïn tröø naêm haï phaàn kieát söû, thì nhöõng vò naøy thaønh caùc vò hoùa sanh, nhaäp dieät taïi ñaây, khoâng coøn phaûi trôû lui vaøo ñôøi naøy nöõa.
Chö Tyû-kheo, nhö vaäy, phaùp ñöôïc Ta kheùo giaûng... ñöôïc loaïi tröø caùc vaõi quaán cuõ. Chö Tyû-kheo, vì phaùp ñöôïc Ta kheùo giaûng... ñöôïc loaïi tröø caùc vaûi quaán cuõ, neân nhöõng Tyû-kheo naøo ñaõ ñoaïn tröø ba kieát söû, ñaõ laøm cho muoäi löôïc tham saân si, thì taát caû nhöõng vò aáy thaønh baäc Nhaát lai, chæ ñeán ñôøi naøy moät laàn nöõa seõ dieät taän khoå ñau.
Chö Tyû-kheo, nhö vaäy, phaùp ñöôïc Ta kheùo giaûng... ñöôïc loaïi tröø caùc vaõi quaán cuõ. Chö Tyû-kheo, vì phaùp ñöôïc Ta kheùo giaûng... ñöôïc loaïi tröø caùc vaûi quaán cuõ, neân nhöõng Tyû-kheo naøo ñoaïn tröø ba kieát söû, thì taát caû nhöõng vò aáy trôû thaønh baäc Döï löu, khoâng coøn bò ñoïa laïc aùc thuù, quyeát ñònh höôùng ñeán chaùnh giaùc.
Chö Tyû-kheo, nhö vaäy, phaùp ñöôïc Ta kheùo giaûng... ñöôïc loaïi tröø caùc vaûi quaán cuõ. Chö Tyû-kheo, vì phaùp ñöôïc ta kheùo giaûng... ñöôïc loaïi tröø caùc vaûi quaán cuõ, neân nhöõng Tyû-kheo naøo laø nhöõng vò tuøy phaùp haønh, tuøy tín haønh, thì taát caû nhöõng vò naøy seõ höôùng veà chaùnh giaùc.
Chö Tyû-kheo, nhö vaäy phaùp ñöôïc Ta kheùo giaûng... ñöôïc loaïi tröø khoûi caùc vaûi quaán cuõ. Chö Tyû-kheo, vì phaùp ñöôïc Ta kheùo giaûng, laøm cho toû loä, laøm cho khai thoâng, laøm cho khai thò, ñöôïc loaïi tröø caùc vaûi quaán cuõ, neân nhöõng vò naøo chæ ñuû loøng tin nôi Ta, chæ ñuû loøng thöông meán ñoái vôùi Ta, thì taát caû nhöõng vò aáy ñöôïc höôùng veà chö Thieân.
Theá Toân thuyeát giaûng nhö vaäy. Nhöõng 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 XXII
Alagaddupama Sutta
The Simile of the SnakeTranslated by Bhikkhu Nanamoli and Bhikkhu Bodhi, 1995 Reprinted from The Middle Length Discourses of the Buddha: A New Translation of the Majjhima Nikaya with kind permission of Wisdom Publication, 199 Elm St., Somerville MA 02144 U.S.A., www. wisdompubs.org
(Setting)
1.THUS I HAVE HEARD.(1) On one occasion the Blessed One was living at Savatthi in Jeta's Grove, Anathapindika's Park.
2. Now on one occasion a pernicious view has arisen in a bhikkhu named Arittha, formerly of the vulture killers, thus: "As I understand the Dhamma taught by the Blessed One, those things called obstructions by the Blessed One are not able to obstruct one who engages in them."(2)
3. Several bhikkhus, having heard about this, went to the bhikkhu Arittha and asked him: "Friend Arittha, is it true that such a pernicious view has arisen in you?"
"Exactly so, friends. As I understand the Dhamma taught by the Blessed One, those things called obstructions by the Blessed One are not able to obstruct one who engages in them."
Then these bhikkhus, desiring to detach him from that pernicious view, pressed and questioned and cross-questioned him thus: "Friend Arittha, do not say so. Do not misrepresent the Blessed One; it is not good to misrepresent the Blessed One. The Blessed One would not speak thus. For in many discourses the Blessed One has stated how obstructive things are obstructions and how they are able to obstruct one who engages in them. The Blessed One has stated how sensual pleasure provides little gratification, much suffering, and much despair, and how great the danger in them. With the simile of the skeleton...with the simile of the piece of meat...with the simile of the grass torch...with the simile of the pot of coals...with the simile of the dream...with the simile of borrowed goods...with the simile of the tree laden with fruit...with the simile of the slaughterhouse...with the simile of the sword stake...with the simile of the snake's head, the Blessed One has stated how sensual pleasures provide little gratification, much suffering, and much despair, and how great is the danger in them."(3)
Yet although pressed and questioned and cross-questioned by them in this way, the bhikkhu Arittha, formerly of the vulture killers, still obstinately adhered to that pernicious view and continued to insist upon it.
4. Since the bhikkhus were unable to detach him from that pernicious view, they went to the Blessed One, and after paying homage to him, they sat down at one side and told him all that had occurred, adding: "Venerable sir, since we could not detach the bhikkhu Arittha, formerly of the vulture killers, from this pernicious view, we have reported this matter to the Blessed One."
5. Then the Blessed One addressed a certain bhikkhu thus: "Come, bhikkhu, tell the bhikkhu Arittha, formerly of the vulture killers, in my name that the teacher calls him." - "Yes, venerable sir," he replied, and he went to the bhikkhu Arittha and told him: "The Teacher calls you, friend Arittha."
"Yes, friend," he replied, and he went to the Blessed One, and after paying homage to him, sat down at one side. The Blessed One then asked him: "Arittha, is it true that the following pernicious view has arisen in you: 'As I understand the Dhamma taught by the Blessed One, those things called obstructions by the Blessed One are not able to obstruct one who engages in them'?"
"Exactly so, venerable sir. As I understand the Dhamma taught by the Blessed One, those things called obstructions by the Blessed One are not able to obstruct one who engages in them."
6. "Misguided man, to whom have you ever known me to teach Dhamma in that way? Misguided man, in many discourses have I not stated how obstructive things are obstructions, and how they are able to obstruct one who engages in them? I have stated how sensual pleasures provide little gratification, much suffering, and much despair, and how great is the danger in them. With the simile of the skeleton...with the simile of the piece of meat...with the simile of the grass torch...with the simile of the pit of coals...with the simile of the dream...with the simile of the borrowed goods...with the simile of the tree laden fruit...with the simile of the slaughterhouse...with the simile of the sword stake...with the simile of the snake's head, I have stated how sensual pleasures provide little gratification, much suffering, and much despair, and how great is the danger in them. But you, misguided man, have misrepresented us by your wrong grasp and injured yourself and stored up much demerit; for this will lead to your harm and suffering for a long time."(4)
7. Then the Blessed One addressed the bhikkhus thus: "Bhikkhus, what do you think? Has this bhikkhu Arittha, formerly of the vulture killers, kindled even a spark of wisdom in this Dhamma and Discipline?"
"How could he, venerable sir? No, venerable sir."
When this was said, the bhikkhu Arittha, formerly of the vulture killers, sat silent, dismayed, with shoulders drooping and head down, glum, and without response. Then, knowing this, the Blessed One told him: "Misguided man, you will be recognized by your own pernicious view. I shall question the bhikkhu on this matter."
8. Then the Blessed One addressed the bhikkhus thus: "Bhikkhu, do you understand the Dhamma taught by me as this bhikkhu Arittha, formerly of the vulture killers, does when he misrepresents us by his wrong grasp and injures himself and stores up much demerit?"
"No, venerable sir. For in many discourses the Blessed One stated how obstructive things are obstructions, and how they are able to obstruct one who engages in them. The Blessed One has stated how sensual pleasures provide little gratification, much suffering, and much despair, and how great is the danger in them. With the simile of the skeleton...with the simile of the snake's head, the Blessed One has stated...how great is the danger in them."
"Good, bhikkhus. It is good that you understand the Dhamma taught by me thus. For in many discourses I have stated how obstructive things are obstructions, and how they are able to obstruct one who engages in them. I have stated how sensual pleasures provide little gratification, much suffering, and much despair, and how great is danger in them. With the simile of the skeleton...with the simile of the snake's head, I have stated...how great is the danger in them. But this bhikkhu Arittha, formerly of the vulture killers, misrepresents us by his wrong grasp and injures himself and stores up demerit; for this will lead to this misguided man's harm and suffering for a long time.
9. "Bhikkhus, that one can engage in sensual pleasures without sensual desires, without perceptions of sensual desire, without thoughts of sensual desire - that is impossible.(5)
(The Simile of the Snake)
10. "Here, bhikkhus, some misguided men learn the Dhamma - discourses, stanzas, expositions, verses, exclamations, sayings, birth stories, marvels, and answers to questions - but having learned the Dhamma, they do not examine the meaning of those teachings with wisdom. Not examining the meaning of those teachings with wisdom, they do not gain a reflective acceptance of them. Instead they learn the Dhamma only for the sake of criticising others and for winning debates, and they do not experience the good for the sake of which they learned the Dhamma. Those teachings, being wrongly grasped by them, conduce to their harm and suffering for a long time.(6) Why is that? Because of the grasping of those teachings.
"Suppose a man needing a snake, seeking a snake, wandering in search of a snake, saw a large snake and grasped its coils or its tail. It would turn back on him and bite his hand or his arm or one of his limbs, and because of that he would come to death or deadly suffering. Why is that? Because of his wrong grasp of the snake. So too, here some misguided men learn the Dhamma...Why is that? Because of the wrong grasp of those teachings.
11. "Here, bhikkhus, some clansmen learn the Dhamma - discourses...answers to questions - and having learned the Dhamma, they examine the meaning of those teachings with wisdom. Examining the meaning of those teachings with wisdom, they gain a reflective acceptance of them. They do not learn the Dhamma for the sake of criticising others and for winning debates, and they experience the good for the sake of which they learned the Dhamma. Those teachings, being rightly grasped by them, conduce to their welfare and happiness for a long time. Why is that? Because of the right grasp of those teachings.
"Suppose a man needing a snake, seeking a snake, wandering in search of a snake, saw a large snake and caught it rightly with a cleft stick, and having done so, grasped it rightly by the neck. The although the snake might wrap its coils round his hand or his arm or his limbs, still he would come to death or deadly suffering because of that. So too, here some clansmen learn the Dhamma... Why is that? Because of the right grasp of those teachings.
12. "Therefore, bhikkhus, when you understand the meaning of those statements, remembering it accordingly; and when you do not understand the meaning of these statements, then ask me about it or those bhikkhus who are wise.
(Simile of the Raft)
13. "Bhikkhus, I shall show you how the Dhamma is similar to a raft, being for the purpose for crossing over, not for the purpose grasping.(7) Listen and attend closely to what I'll shall say."
"Yes, venerable sir," the bhikkhus replied.
The Blessed One said this: "Bhikkhus, suppose a man in the course of a journey saw a great expanse of water, whose near shore was dangerous and fearful and whose further shore was safe and free from fear, but there was no ferryboat or bridge going to the far shore. Then he thought: 'There is this great expanse of water, whose near shore is dangerous and fearful and whose further shore is safe and free from fear, but there is no ferryboat or bridge going to the far shore. Suppose I collect grass, twigs, branches, and leaves and bind them together into a raft, and supported by the raft and making an effort with my hands and feet, I got safely across to the far shore.' And then the man collected grass, twigs, braches, and leaves and bound them together into a raft, and supported by the raft and making an effort with his hands and feet, he got safely across to the far shore. Then, when he got across and had arrived at the far shore, he might think thus: 'This raft has been very helpful to me, since supported by it and making an effort with my hands and feet, I got safely across to the far shore. Suppose I were to hoist it on my head or load it on my shoulder, and then go wherever I want.' Now, bhikkhus, what do you think? By doing so, would that man be doing what should be done with that raft?"
"No, venerable sir."
"By doing what would that man be doing what should be done with that raft? Here, bhikkhus, when that man got across and had arrived at the far shore, he might think thus: 'This raft has been very helpful to me, since supported by it making an effort with my hands and feet, I got safely across to the far shore. Suppose I were to haul it onto dry land or set it adrift in the water, and then go wherever I want.' Now, bhikkhus, it is by so doing that that man would be doing what should be done with that raft. So I have shown you how the Dhamma is similar to a raft, being for the purpose of crossing over, not for the purpose of grasping.
14. "Bhikkhus, when you know the Dhamma is similar to a raft, you should abandon even good states, how much more so bad states.(8)
(Standpoints for Views)
15. "Bhikkhus, there are these six standpoints for views.(9) What are the six? Here, bhikkhus, an untaught ordinary person, who has no regard for the noble ones and is unskilled and undisciplined in their Dhamma, who has no regard for true men and is unskilled and undisciplined in their Dhamma, regards material form thus: 'This is mine, this I am, this is my self.'(10) He regards feeling thus: 'This is mine, this I am, this is my self.' He regards perception thus: 'This is mine, this I am, this is my self.' He regards formations thus: 'This is mine, this I am, this is my self.' He regards what is seen, heard, sensed, cognized, encountered, sought, mentally pondered thus: 'This is mine, this I am, this is my self.'(11) And this standpoint for views, namely, 'This is self, this the world; after death I shall be permanent, everlasting, eternal, not subject to change; I shall endure as long as eternity' - this too he regards thus: 'This is mine, this I am, this is my self.'(12)
16. "Bhikkhus, a well-taught noble disciple who has regard for the noble ones and is skilled and disciplined in their Dhamma, who has regard for true men and is skilled and disciplined in their Dhamma, regards material form thus: 'This is not mine, this I am not, this is not my self.' He regards feeling thus: 'This is not mine, this I am not, this is not my self.' He regards perception thus: 'This is not mine, this I am not, this is not my self.' He regards formations thus: 'This is not mine, this I am not, this is not my self.' He regards what is seen, heard, sensed, cognized, encountered, sought, mentally pondered thus: 'This is not mine, this I am not, this is not my self.' And this standpoint for views, namely, ' The self and the world are the same; after death I shall be permanent, everlasting, eternal, not subject to change; I shall endure as long as eternity' - this is too he regards thus: 'This is not mine, this I am not, this is not my self.'
17. "Since he regards thus, he is not agitated about what is non-existent."(13)
(Agitation)
18. When this was said, a certain bhikkhu asked the Blessed One: 'Venerable sir, can there be agitation about what is non-existent externally?'
'There can bhikkhu,' the Blessed One said. 'Here, bhikkhu, someone thinks thus', "Alas, I had it! Alas, I have it no longer! Alas, may I have it! Alas, I do not get it!' Then he sorrows, grieves, and laments, he weeps beating his breast and becomes distraught. That is how there is agitation about what is non-existent externally.'
19. 'Venerable sir, can there be no agitation about what is non-existent externally?'
'There can be, bhikkhu,' the Blessed One said. 'Here, bhikkhu, someone does not think thus: 'Alas, I had it! Alas, I have it no longer! Alas, may I have it! Alas, I do not get it!' Then he does not sorrow, grieve, and lament, he does not weep beating his breast and become distraught. That is how there is no agitation about what is non-existent externally.'
20. 'Venerable sir, can there be agitation about what is non-existent internally?'
'There can be, bhikkhu,' the Blessed One said. 'Here, bhikkhu, someone has the view: 'This is self, this the world; after death I shall be permanent, everlasting, eternal, not subject to change; I shall endure as long as eternity.' He hears the Tathagata or a disciple of the Tathagata teaching the Dhamma for the elimination of all standpoints, decisions, obsessions, adherences, and underlying tendencies, for the stilling of all formations, for the relinquishing of all attachments, for the destruction of craving, for dispassion, for cessation, for Nibbana. He thinks thus: 'So I shall be annihilated! So I shall perish! So I shall be no more!' Then he sorrows, grieves, and laments, he weeps beating his breast and becomes distraught. That is how there is agitation about what is non-existent internally.'
21. 'Venerable sir, can there be no agitation about what is non-existent internally?'
'There can be, bhikkhu,' the Blessed One said. 'Here, bhikkhu, someone does not have the view: 'The self and the world are the same...I shall endure as long as eternity.' He hears the Tathagata or a disciple of the Tathagata teachings the Dhamma for the elimination of all standpoints, decisions, obsessions, adherences, and underlying tendencies, for the stilling of all formations, for the relinquishing of all attachments, for the destruction of craving, for dispassion, for cessation, for Nibbana. He does not think thus: 'So I shall be annihilated! So I shall perish! So I shall be no more!' Then he does not sorrow, grieve, and lament, he does not weep beating his breast and become distraught. That is how there is no agitation about what is non-existent internally.
(Impermanence and Not Self)
22. 'Bhikkhus, you may well acquire that possession that is permanent, everlasting, eternal, not subject to change, and that might endure as long as eternity.(14) But do you see any such possession, bhikkhus?'
'No, venerable sir.'
'Good, bhikkhus. I too do not see any possession that is permanent, everlasting, not subject to change, and that might endure as long as eternity.
23. 'Bhikkhus, you may well cling to that doctrine of self that would not arouse sorrow, lamentation, pain, grief, and despair in one who clings to it.(15) But do you see such as doctrine of self, bhikkhus?'
'No, venerable sir.'
'Good, bhikkhus. I too do not see any doctrine of self that would not arouse sorrow, lamentation, pain, grief, and despair in one who clings to it.
24. 'Bhikkhus, you may well take as a support that view that would not arouse sorrow, lamentation, pain, grief, and despair in one who takes it as a support.(16) But do you see any such support of views, bhikkhus?'
'No, venerable sir.'
'Good, bhikkhus. I too do not see any support of views that would not arouse sorrow, lamentation, pain, grief, and despair in one who takes it as a support.
25. 'Bhikkhus, there being a self, would there be what belongs to my self?'(17)
'Yes, venerable sir.'
'Or, there being what belongs to a self, would there be my self?'
'Yes, venerable sir.'
'Bhikkhus, since a self and what belongs to a self are not apprehended as true and established, then this standpoint for views, namely, 'The self and the world are the same; after death I shall be impermanent, everlasting, eternal, not subject to change; I shall endure as long as eternity' - would it not be an utterly and completely foolish teaching?'
'What else could it be, venerable sir. It would be an utterly and completely foolish teaching.'
26. 'Bhikkhus, what do you think? Is material form permanent or impermanent?'
'Impermanent, venerable sir.'
'Is what is impermanent suffering or happiness?'
'Suffering, venerable sir.'
'Is what is impermanent, suffering, and subject to change, fit to be regarded thus: 'This is mine, this I am, this is my self?'
'No, venerable sir.'
'Bhikkhus, what do you think? Is feeling...Is perception...Are formations...Is consciousness permanent or impermanent.'
'Impermanent, venerable sir.'
'Is what is impermanent suffering or happiness?'
'Suffering, venerable sir.'
"Is what is impermanent, suffering, and subject to change, fit to be regarded thus: 'This is mine, this I am, this is my self'?"
'No, venerable sir.'
27. 'Therefore, bhikkhus, any kind of material form whatever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all material form should be seen as it actually is with proper wisdom thus: 'This is not mine, this I am not, this is not my self.' Any kind of feeling whatever...Any kind of perception whatever...Any kind of formations whatever...Any kind of consciousness whatever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all material form should be seen as it actually is with proper wisdom thus: 'This is not mine, this I am not, this is not my self.'
28. Seeing thus, bhikkhus, a well-taught noble disciple becomes disenchanted with material form, disenchanted with feeling, disenchanted with perception, disenchanted with formations, disenchanted with consciousness.
29. 'Being disenchanted, he becomes dispassionate. Through dispassion [his mind] is liberated.(18) When it is liberated there comes the knowledge: 'It is liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.'
(The Arahant)
30. 'Bhikkhus, this bhikkhu is called one whose shaft has been lifted, whose trench has been filled in, whose pillar has been uprooted, one who has no bar, a noble one whose banner is lowered, whose burden is lowered, who is unfettered.
31. 'And how is one whose shaft has been lifted? Here the bhikkhu has abandoned ignorance, has cut it off at the root, made it like a palm stump, done away with it, so that it is no longer subject to future arising. That is how the bhikkhu is one whose shaft has been lifted.
32. 'And how is the bhikkhu one whose trench has been filled in? Here the bhikkhu has abandoned the round of births that brings renewed being, has it cut off at the root...so that it is no longer subject to future arising. That is how the Bhikkhu is one whose trench has been filled in.
33. 'And how is the bhikkhu one whose pillar has been uprooted? Here the bhikkhu has abandoned craving, has it cut off at the root...so that it is no longer subject to future arising. That is how the bhikkhu is one whose pillar has been uprooted.
34. 'And how is the bhikkhu one who has no bar? Here the bhikkhu has abandoned the five lower fetters, has cut them off at the root...so that it is no longer subject to future arising. That is how the bhikkhu is one who has no bar.
35. 'And how is the bhikkhu a noble one whose banner is lowered, whose burden is lowered, who is unfettered? Here a bhikkhu has abandoned the conceit 'I am,' has cut it off at the root...so that it is no longer subject to future arising. That is how the bhikkhu is a noble one whose banner is lowered, whose burden is lowered, who is unfettered.
36. 'Bhikkhus, when the gods with Indra, with Brahma and with Pajapati seek a bhikkhu who is thus liberated in mind, they do not find [anything of which they could say]: 'The consciousness of one thus gone is supported by this.' Why is that? One thus gone, I say, is untraceable here and now.(19)
(Misrepresentation of the Tathagata)
37. 'So saying, bhikkhus, so proclaiming, I have been baselessly, vainly, falsely, and wrongly misrepresented by some recluses and brahmins thus: 'The recluse Gotama is one who leads astray; he teaches the annihilation, the destruction, the extermination of the existent being.'(20) As I am not, as I do not proclaim, so have I been baselessly, vainly, falsely, and wrongly misrepresented by some recluses and brahmins thus: 'The recluse Gotama is one who leads astray; he teaches the annihilation, the destruction, the extermination of the existent being.'
38. 'Bhikkhus, both formerly and now what I teach is suffering and the cessation of suffering.(21) If others abuse, revile, scold, and harass the Tathagata for that, the Tathagata on that account feels no annoyance, bitterness, or dejection of the heart. And if others honour, respect, revere, and venerate the Tathagata for that, the Tathagata on that account feels no delight, joy, or elation of the heart. If others honour, respect, revere, and venerate the Tathagata for that, the Tathagata on that account thinks thus: 'They perform such services as these for the sake of what had earlier come to be fully understood.'(22)
39. 'Therefore, bhikkhus, if others abuse, revile, scold, and harass you, on that account you should not entertain any annoyance, bitterness, or dejection of the heart. And if others honour, respect, revere, and venerate you, on that account you should not entertain any delight, joy , or elation of the heart. If others honour, respect, revere, and venerate you, on that account you should think thus: 'They perform such services as these for the sake of what had earlier come to be fully understood.'
(Not Yours)
40. 'Therefore, bhikkhus, whatever is not yours, abandon it; when you have abandon it, that will lead to your welfare and happiness for a long time. What is it that is not yours? Material form is not yours. Abandon it. When you have abandon it, that will lead to your welfare and happiness for a long time. Feeling is not yours. Abandon it. When you have abandon it, that will lead to your welfare and happiness for a long time. Perception is not yours. Abandon it. When you have abandon it, that will lead to your welfare and happiness for a long time. Formations are not yours. Abandon it. When you have abandon it, that will lead to your welfare and happiness for a long time. Consciousness is not yours. Abandon it. When you have abandon it, that will lead to your welfare and happiness for a long time.(23)
41. "Bhikkhus, what do you think? If people carried off the grass, sticks, braches, and leaves in this Jeta Grove, or burned them, or did what they liked with them, would you think: 'People are carrying us off or burning us or doing what they like with us'?"
'No, venerable sir. Why not? Because that is neither our self nor what belongs to our self.'
'So too, bhikkhu, whatever is not yours, abandon it; when you have abandoned, it that will lead to your welfare and happiness for a long time. Material form is not yours...Feeling is not yours...Perception is not yours...Formations are not yours...Consciousness is not yours. Abandon it. When you have abandon it, that will lead to your welfare and happiness for a long time.
(In This Dhamma)
42. 'Bhikkhus, the Dhamma is well proclaimed by me thus is clear, open, evident, and free from patchwork.(24) In the Dhamma well proclaimed by me thus, which is clear, open, evident, and free from patchwork, there is no [future] round for manifestation in the case of those bhikkhus who are arahants with taints destroyed, who have liberated the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of being, and are completely liberated through final knowledge.(25)
43. 'Bhikkhus, the Dhamma well proclaimed by me thus is clear...free from patchwork. In the Dhamma well proclaimed by me thus, which is clear...free from patchwork, those bhikkhus who have abandoned the five lower fetters are all due to reappear [in the Pure Abodes] and there attain final Nibbana, without ever returning from that world.
44. 'Bhikkhus, the Dhamma well proclaimed by me thus is clear...free from patchwork. In the Dhamma well proclaimed by me thus, which is clear...free from patchwork, those bhikkhus who have abandoned three fetters and attenuated lust, hate, and delusion are all once-returners, returning once to this world to make an end to suffering.
45. 'Bhikkhus, the Dhamma well proclaimed by me thus is clear...free from patchwork. In the Dhamma well proclaimed by me thus, which is clear...free from patchwork, those bhikkhus who have abandoned three fetters are all stream-enterers, no longer subject to perdition, bound [for deliverance] and headed for enlightenment.
46. 'Bhikkhus, the Dhamma well proclaimed by me thus is clear...free from patchwork. In the Dhamma well proclaimed by me thus, which is clear...free from patchwork, those bhikkhus who are Dhamma-followers or faith-followers are all headed for enlightenment.(26)
47. "Bhikkhus, the Dhamma well proclaimed by me thus is clear, open, evident, and free of patchwork. In the Dhamma well proclaimed by me thus, which is clear, open, evident, and free of patchwork, those who have sufficient faith in me, sufficient love for me, are all headed for heaven."(27)
That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One's words.
NOTES:
abbreviations:
MA- Majjhima Nikaya Atthakatha(commentary by Buddhaghosa)
MT- Majjhima Nikaya Tika(sub-commentary by Dhammapala)
Pug- Puggalapannatti(book of the Abhidhamma Pitaka)
Vsm- Visuddhmagga(Path to Purification by Buddhaghosa)(1) This sutta with a fine introduction and detailed notes is available in a translation by Nyanaponika Thera, The Discourse of the Snake Simile.
(2) In making this assertion he directly contradicts the third of the four intrepidities of the Tathagata - see MN 12.25. According to MA, while reflecting in seclusion he came to the conclusion that there would be no harm if bhikkhus were to engage in sexual relations with women and he maintained that this should not be prohibited by the monastic rules. Though his statement does not expressly mention the sexual issue, the similes about sensual pleasures brought forth by the bhikkhus lend credence to the commentary.
(3) The first seven similes for sensual pleasure are expanded upon at MN 54.15-21.
(4) This first part of the Arittha episode occurs twice in the Vinaya Pitaka. At Vin ii.25 it leads to the Sangha announcing an act of suspension (ukkhepaniyakamma) against Arittha for refusing to give up his wrong view. At Vin iv.133-134 his refusal to give up his wrong view after repeated admonitions is defined as a monastic offence of the Pacittiya class.
(5) Though the Pali uses the one word kama in all four cases, from the context the first phrase must be understood to refer to objective sensual pleasure, i.e., sensually enjoyable objects, the other phrases to refer to subjective defilements connected with sensuality, i.e., sensual desire. MA glosses "that one can engage in sensual pleasure" with "that one can indulge in sexual intercourse." MT says that other physical acts expressive of sexual desire as hugging and stroking should be included.
(6) MA explains that this passage is stated in order to show the fault in wrongly motivated acquisition of intellectual knowledge of the Dhamma - apparently the pitfall into which Arittha fell. The "good(attha) for the sake of which they learned the Dhamma" is the path and fruits.
(7) This famous "simile of the raft" continues the same argument against misuse of learning introduced by the simile of the snake. One who is preoccupied with using the Dhamma to stir up controversy and win debates carries the Dhamma around on his head instead of using it to cross the flood.
(8) Dhamma pi vo pahatabba pageva adhamma. MA identifies the good states with serenity and insight (samatha-vipassana), and paraphrases the meaning: "I teach, bhikkhus, even the abandoning of desire and attachment to such peaceful and sublime states as serenity and insight, how much more so that low, vulgar, contemptible, coarse, and impure thing that this foolish Arittha sees as harmless when he says that there is no obstruction in desire and lust for the five cords of sensual pleasure." The commentary sites MN 66.26-33 as an example of the Buddha teaching the abandonment of attachment to serenity, MN 38.14 as an example of his teaching the abandonment of attachment to insight. Note that it is in each case the attachment to the good states that should be abandoned, not the good states themselves. The Buddha's injunction is not an invitation to moral nihilism or a proposal that the enlightened person has gone beyond good and evil. In this connection see MN 76.51.
(9) This section evidently has the purpose of forestalling another type of misconception and misrepresentation of the Dhamma, i.e., the introduction of a view of self into the teaching. According to MA, standpoints for views(ditthitthana) are wrong views themselves as grounds for other more elaborate wrong views; the objects of views, i.e., the five aggregates; and the conditions for views, i.e., such factors as ignorance, perverted perception, and false thoughts, etc.
(10) MA states that the notion "this is mine" is induced by craving, the notion "this I am" by conceit, and the notion "this is my self" by wrong views. These three - craving, conceit, and views - are called the three obsessions(gaha). They are also the mindsprings behind conceiving(MN 1) and mental proliferation(MN 18).
(11) This series of terms shows the aggregate of consciousness indirectly, by way of its object. The "seen" points to eye-consciousness, the "heard" to ear-consciousness, the "senses" to the other three kinds of sense consciousness, and the remaining terms to mind-consciousness.
(12) This is a full-fledged eternalist view arisen on the basis of one of the earlier, more rudimentary types of personality view; here it becomes itself an object of craving, conceit, and false view of self. This view seems to reflect the philosophy of the Upanishads, which asserts the identity of the individual self(atman) with the universal spirit(brahman), though it is difficult to determine on the basis of the texts whether the Buddha was personally aquainted with the early Upanishads themselves.
(13) Asati na paritassati. The noun form of paritassana, according to MA, has the twofold connotation of fear and craving, thus "agitation" was chosen as comprehending both. Agitation about what is non-existent externally refers to the worldling's despair over the loss or non-acquisition of possessions; agitation about what is non-existent internally to the eternalist's despair when he misinterprets the Buddha's teaching on Nibbana as a doctrine of annihilation.
(14) Pariggaham pariganheyyatha, lit. "you may possess that possession." This links up with verse 18 on agitation about external possessions.
(15) Attavadupadanam upadiyetha, lit. "you may cling to that clinging to a doctrine of self." On the problem this idiom involves for translation, see n.176[in the published book]. This passage links up with verse 20 on agitation, arising from a view of self.
(16) The support of views(ditthinissaya), according to MA, is the sixty-two views mentioned in the Brahmajala Sutta(DN 1), which emerge from personality view or "doctrine of a self." It might also include the pernicious view adopted by Arittha at the beginning of the sutta.
(17) The notion "what belongs to self" or "self's property"(attaniya) is ascribed to whichever among the five aggregates are not indentified as self, as well as to all the individual's external possessions. This passage shows mutual dependence, and thus the equal untenability, of the twin notions "I" and "mine."
(18) According to the commentaries, disenchantment(nibbida, also rendered "revulsion" or "disgust") signifies the culminating stage of insight, dispassion(viraga) the attainment of the supramundane path, and liberation(vimutti) the fruit. The arahant's reviewing knowledge (paccavekkhananana) is shown by the phrase "there comes the knowledge" and "he understands: 'Birth is depleted...'."
(19) "Thus gone" is, in Pali, tathagata, the usual epithet for the Buddha, but here applied more broadly to the arahant. MA interprets this passage in two alternate ways thus: (1) The arahant even while alive is here and now untraceable as a being or individual (in the sense of an abiding self) because in the ultimate sense there is no being(as self). (2) The arahant is untraceable here and now because it is impossible for the gods, etc., to find the support for his insight-mind, path-mind, or fruition-mind(vipassanacitta, maggacitta, phulacitta); that is, the object being Nibbana, his mind cannot be known by the worldling.
(20) This refers back to verse 20, where the eternalist misunderstands the Buddha's teaching on Nibbana, the cessation of being, to involve the annihilation of an existing being considered as self.
(21) The import of this statement is deeper than appears on the surface. In the context of the false accusations of verse 37, the Buddha is stating that he teaches a living being is not a self but a mere conglomeration of factors, material and mental events, linked together in a process that is inhernetly dukkha, and that Nibbana, the cessation of suffering, is not annihilation of a being but termination of that same unsatisfactory process. This statement should be read in conjunction with SN 12:15/ii.17, where the Buddha says that one with right view, who has discarded all doctrines of a self, sees that whatever arises is only dukkha arising, and whatever ceases is only dukkha ceasing.
(22) "What had earlier come to be fully understood" (pubbe parinnatam) are the five aggregates. Since it is only these to which honour and abuse are shown, not an "I" or self, there is no reason for elation and dejection.
(23) MA points out that it is the attachment to the five aggregates that should be abandoned; the aggregates themselves cannot be torn apart or pulled out.
(24) MA: "Chinna-pilotika: pilotika is a torn or worn-out rag stitched and knotted here and there; there is nothing(in the Dhamma) like this- torn, worn-out, stitched and knotted by way of hypocrisy and other deceptions."
(25) That is, as the arahants have achieved deliverance from the entire round of existence, it is impossible to point to any plane within the round where they might be reborn.
(26) These are two classes of individuals standing on the path of stream-entry. "Dhamma-followers" (dhammanusarin) are disciples in whom the faculty of wisdom (pannindriya) is predominant and who develop the noble path with wisdom in the lead; when they attain the fruit they are called "attained-to-view" (ditthipatta). "Faith-followers" (saddhanusarin) are disciples in whom the faculty of faith is perdominant and who develop the noble path with faith in the lead; when they attain the fruit they are called "liberated-by-faith" (saddhavimutta). See MN 70.20, 21; Pug 1:35-36/15 and vsm XXi, 75.
(27) MA says that this refers to persons devoted to practice of insight meditation who have not reached any supramundane attainment. Note that they are headed only for heaven, not for enlightenment. The expression saddhamattam pemamattam might be rendered "simply faith, simply love" or "mere faith, mere love" (as it sometimes is), but this could not explain the guarantee of rebirth in heaven. It therefore seems obligatory to take the suffix matta here as implying a requisite amount of faith and love, not simple possession of these qualities.
[Muïc luïc kinh Trung Boä] Revised: 14/04/2000