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Trung Boä Kinh
Majjhima Nikaya24. Kinh Traïm xe
(Rathavinìta sutta)
Nhö vaày toâi nghe.
Moät thôøi Theá Toân ôû Rajagaha (Vöông Xaù) taïi Veluvana (Truùc Laâm), Kalandakanivapa.
Luùc aáy moät soá ñoâng Tyû-kheo ngöôøi ñòa phöông, sau khi an cö muøa möa taïi ñòa phöông xong, lieàn ñeán choã Theá Toân ôû, sau khi ñeán, ñaûnh leã Ngaøi vaø ngoài xuoáng moät beân. Theá Toân noùi vôùi caùc Tyû-kheo ñang ngoài moät beân:
-- Naøy caùc Tyû-kheo, ai ôû taïi ñòa phöông ñöôïc caùc Tyû-kheo ñoàng phaïm haïnh cuøng moät ñòa phöông taùn thaùn nhö sau: "Töï mình thieåu duïc vaø giaûng veà thieåu duïc cho caùc Tyû-kheo; töï mình tri tuùc vaø giaûng veà tri tuùc cho caùc Tyû-kheo; töï mình ñoäc cö vaø giaûng veà ñoäc cö cho caùc Tyû-kheo; töï mình khoâng oâ nhieãm vaø giaûng veà khoâng oâ nhieãm cho caùc Tyû-kheo; töï mình tinh caàn, tinh taán vaø giaûng veà tinh caàn, tinh taán cho caùc Tyû-kheo; töï mình thaønh töïu giôùi haïnh vaø giaûng veà thaønh töïu giôùi haïnh cho caùc Tyû-kheo; töï mình thaønh töïu Thieàn ñònh vaø giaûng veà thaønh töïu Thieàn ñònh cho caùc Tyû-kheo; töï mình thaønh töïu trí tueä vaø noùi veà thaønh töïu trí tueä cho caùc Tyû-kheo; töï mình thaønh töïu giaûi thoaùt vaø noùi veà thaønh töïu giaûi thoaùt cho caùc Tyû-kheo; töï mình thaønh töïu giaûi thoaùt tri kieán vaø noùi veà thaønh töïu giaûi thoaùt tri kieán cho caùc Tyû-kheo; vò giaùo giôùi, vò khai thò, vò trình baøy, vò khích leä, vò laøm cho phaán khôûi, vò laøm cho caùc vò ñoàng phaïm haïnh hoan hyû?".
-- Baïch Theá Toân, Toân giaû Punna Mantaniputta laø Tyû-kheo ñòa phöông ñöôïc caùc Tyû-kheo ñoàng phaïm haïnh cuøng moät ñòa phöông taùn thaùn nhö sau: "Töï mình thieåu duïc vaø noùi veà thieåu duïc cho caùc Tyû-kheo... (nhö treân)... vò laøm cho caùc vò ñoàng phaïm haïnh hoan hyû."
Luùc baáy giôø, Toân giaû Sariputta ngoài caùch Theá Toân khoâng xa. Toân giaû Sariputta suy nghó nhö sau: "Haïnh phuùc thay Toân giaû Punna Mantaniputta! Chôn haïnh phuùc thay Toân giaû Punna Mantaniputta! Toân giaû ñaõ ñöôïc caùc vò ñoàng phaïm haïnh coù trí taùn thaùn töøng ñieåm moät tröôùc maët baäc Ñaïo Sö, vaø ñöôïc baäc Ñaïo Sö chaáp nhaän; coù theå chuùng ta seõ gaëp Toân giaû Punna Mantaniputta, taïi moät choã naøo, trong moät thôøi gian naøo, coù theå seõ coù moät cuoäc ñaøm luaän vôùi Toân giaû."
Theá Toân truù taïi Rajagaha (Vöông Xaù) laâu cho ñeán khi vöøa yù, roài khôûi haønh ñi Savatthi; Ngaøi tuaàn töï ñi vaø ñeán Savatthi. ÔÛ ñaây, Theá Toân truù ôû Savatthi, taïi Jetavana, vöôøn oâng Anathapindika.
Toân giaû Punna Mantaniputta ñöôïc nghe: "Theá Toân ñaõ ñeán Savatthi, truù ôû Savatthi, taïi Jetavana, vöôøn oâng Anathapindika". Roài Toân giaû Punna Mantaniputta thaâu doïn laïi saøng toïa, caàm y baùt, khôûi haønh ñi Savatthi. Toân giaû tuaàn töï ñi ñeán Savatthi, Jetavana, vöôøn oâng Anathapindika, ñeán choã Theá Toân ôû, sau khi ñeán, ñaûnh leã Theá Toân vaø ngoài xuoáng moät beân. Theá Toân thuyeát phaùp cho Toân giaû Punna Mantaniputta ñang ngoài moät beân, khích leä, laøm cho hoan hyû. Toân giaû Punna Mantaniputta, sau khi ñöôïc Theá Toân thuyeát phaùp, khích leä, laøm cho phaán khôûi, laøm cho hoan hyû, hoan hyû tín thoï lôøi Theá Toân daïy, töø choã ngoài ñöùng daäy, ñaûnh leã Theá Toân, thaân phía höõu höôùng veà Ngaøi, töø taï ñi Andhavana ñeå nghæ tröa.
Roài moät Tyû-kheo khaùc ñeán choã Toân giaû Sariputta ôû, sau khi ñeán, thöa vôùi Toân giaû Sariputta: "Hieàn giaû Sariputta, Hieàn giaû luoân luoân taùn döông Tyû-kheo Punna Mantaniputta; vò naøy ñöôïc Theá Toân thuyeát phaùp, khích leä, laøm cho phaán khôûi, laøm cho hoan hyû, hoan hyû tín thoï lôøi Theá Toân daïy töø choã ngoài ñöùng daäy, ñaûnh leã Theá Toân, thaân beân höõu höôùng veà Ngaøi, töø taï ñi ñeán Andhavana ñeå nghæ tröa".
Roài Toân giaû Sariputta voäi vaõ ñem theo toïa cuï, ñi theo sau löng Toân giaû Punna Mantaniputta, ñaàu höôùng veà tröôùc maët (ñeå theo doõi). Roài Toân giaû Punna Mantaniputta ñi saâu vaøo röøng Andhavana, vaø ngoài nghæ tröa döôùi moät goác caây. Toân giaû Sariputta, sau khi ñi saâu vaøo röøng Andhavana, ngoài nghæ tröa döôùi moät goác caây.
Roài vaøo buoåi chieàu, Toân giaû Sariputta töø Thieàn ñònh ñoäc cö ñöùng daäy, ñeán taïi choã Toân giaû Punna Mantaniputta, sau khi ñeán noùi leân vôùi Toân giaû Punna Mantaniputta nhöõng lôøi chaøo ñoùn, hoûi thaêm, xaõ giao roài ngoài xuoáng moät beân. Ngoài xuoáng moät beân, Toân giaû Sariputta thöa vôùi Toân giaû Punna Mantaniputta:
-- Hieàn giaû, coù phaûi chuùng ta soáng phaïm haïnh döôùi söï chæ daïy cuûa Theá Toân?
-- Thaät nhö vaäy, Hieàn giaû.-- Hieàn giaû, coù phaûi soáng phaïm haïnh döôùi söï chæ daïy cuûa Theá Toân laø vì muïc ñích giôùi thanh tònh?
-- Khoâng phaûi vaäy, Hieàn giaû.-- Hieàn giaû, coù phaûi soáng phaïm haïnh döôùi söï chæ daïy cuûa Theá Toân laø vì muïc ñích taâm thanh tònh?
-- Khoâng phaûi vaäy, Hieàn giaû.-- Hieàn giaû, coù phaûi soáng phaïm haïnh döôùi söï chæ daïy cuûa Theá Toân laø muïc ñích kieán thanh tònh?
-- Khoâng phaûi vaäy, Hieàn giaû.-- Hieàn giaû, coù phaûi soáng phaïm haïnh döôùi söï chæ daïy cuûa Theá Toân laø vì muïc ñích ñoaïn nghi thanh tònh?
-- Khoâng phaûi vaäy, Hieàn giaû.-- Hieàn giaû, coù phaûi soáng phaïm haïnh döôùi söï chæ daïy cuûa Theá Toân laø vì muïc ñích ñaïo phi ñaïo tri kieán thanh tònh?
-- Khoâng phaûi vaäy, Hieàn giaû.-- Hieàn giaû, coù phaûi soáng phaïm haïnh döôùi söï chæ daïy cuûa Theá Toân laø vì muïc ñích ñaïo tri kieán thanh tònh?
-- Khoâng phaûi vaäy, Hieàn giaû.-- Hieàn giaû, coù phaûi soáng phaïm haïnh döôùi söï chæ daïy cuûa Theá Toân laø vì muïc ñích tri kieán thanh tònh?
-- Khoâng phaûi vaäy, Hieàn giaû.-- Hieàn giaû, khi hoûi "coù phaûi soáng phaïm haïnh döôùi söï chæ daïy cuûa Theá Toân laø vì muïc ñích giôùi thanh tònh?", Hieàn giaû traû lôøi "Khoâng phaûi vaäy". Khi hoûi ... taâm thanh tònh? ... kieán thanh tònh?... ñoaïn nghi thanh tònh? ... ñaïo phi ñaïo tri kieán thanh tònh? ... ñaïo tri kieán thanh tònh? ... Khi hoûi "coù phaûi soáng phaïm haïnh döôùi söï chæ daïy cuûa Theá Toân laø vì muïc ñích tri kieán thanh tònh?", Hieàn giaû traû lôøi "Khoâng phaûi vaäy". Nhö vaäy, Hieàn giaû, vôùi muïc ñích gì, soáng phaïm haïnh döôùi söï chæ daïy cuûa Theá Toân?
-- Hieàn giaû, vôùi muïc ñích voâ thuû tröôùc Baùt-nieát-baøn, neân soáng phaïm haïnh döôùi söï chæ daïy cuûa Theá Toân.
-- Hieàn giaû, coù phaûi giôùi thanh tònh laø voâ thuû tröôùc Baùt-nieát-baøn?
-- Hieàn giaû, khoâng phaûi vaäy.-- Hieàn giaû, coù phaûi taâm thanh tònh laø voâ thuû tröôùc Baùt-nieát-baøn?
-- Hieàn giaû, khoâng phaûi vaäy.-- Hieàn giaû, coù phaûi kieán thanh tònh laø voâ thuû tröôùc Baùt-nieát-baøn?
-- Hieàn giaû, khoâng phaûi vaäy.-- Hieàn giaû, coù phaûi ñoaïn nghi thanh tònh laø voâ thuû tröôùc Baùt-nieát-baøn?
-- Hieàn giaû, khoâng phaûi vaäy.-- Hieàn giaû, coù phaûi ñaïo phi ñaïo tri kieán thanh tònh laø voâ thuû tröôùc Baùt-nieát-baøn?
-- Hieàn giaû, khoâng phaûi vaäy.-- Hieàn giaû, coù phaûi ñaïo tri kieán thanh tònh laø voâ thuû tröôùc Baùt-nieát-baøn?
-- Hieàn giaû, khoâng phaûi vaäy.-- Hieàn giaû, coù phaûi tri kieán thanh tònh laø voâ thuû tröôùc Baùt-nieát-baøn?
-- Hieàn giaû, khoâng phaûi vaäy.-- Hieàn giaû, coù phaûi caùi gì ngoaøi caùc phaùp naøy laø voâ thuû tröôùc Baùt-nieát-baøn?
-- Hieàn giaû, khoâng phaûi vaäy.-- Hieàn giaû, khi hoûi "coù phaûi giôùi thanh tònh laø voâ thuû tröôùc Baùt-nieát-baøn?", Hieàn giaû traû lôøi: "Khoâng phaûi vaäy. Khi hoûi "coù phaûi taâm thanh tònh ...? ... coù phaûi kieán thanh tònh ...? ... coù phaûi ñoaïn nghi thanh tònh ...? ... coù phaûi ñaïo phi ñaïo tri kieán thanh tònh ...? ... coù phaûi ñaïo tri kieán thanh tònh laø ...? ... coù phaûi tri kieán thanh tònh ...? ... coù phaûi caùi gì ngoaøi caùc phaùp naøy laø voâ thuû tröôùc Baùt-nieát-baøn?", Hieàn giaû traû lôøi: "Khoâng phaûi vaäy." Hieàn giaû, vaäy yù nghóa lôøi noùi naøy caàn phaûi ñöôïc hieåu nhö theá naøo?
-- Hieàn giaû, neáu Theá Toân tuyeân boá giôùi thanh tònh laø voâ thuû tröôùc Baùt-nieát-baøn thì Ngaøi cuõng tuyeân boá voâ thuû tröôùc Baùt-nieát-baøn laø ñoàng ñaúng vôùi höõu thuû tröôùc Baùt-nieát-baøn. Hieàn giaû, neáu Theá Toân tuyeân boá taâm thanh tònh... Hieàn giaû, neáu Theá Toân tuyeân boá kieán thanh tònh... Hieàn giaû, neáu Theá Toân tuyeân boá ñoaïn nghi thanh tònh... Hieàn giaû, neáu Theá Toân tuyeân boá ñaïo phi ñaïo tri kieán thanh tònh... Hieàn giaû, neáu Theá Toân tuyeân boá ñaïo tri kieán thanh tònh... Hieàn giaû, neáu Theá Toân tuyeân boá tri kieán thanh tònh laø voâ thuû tröôùc Baùt-nieát-baøn thì Ngaøi cuõng tuyeân boá voâ thuû tröôùc Baùt-nieát-baøn laø ñoàng ñaúng vôùi höõu thuû tröôùc Baùt-nieát-baøn. Hieàn giaû, vaø neáu Theá Toân tuyeân boá caùi gì ngoaøi caùc phaùp aáy laø voâ thuû tröôùc Baùt-nieát-baøn, thì keû phaøm phu coù theå Baùt-nieát-baøn, vì naøy Hieàn giaû, phaøm phu laø ngoaøi caùc phaùp aáy.
Hieàn giaû, toâi seõ cho Hieàn giaû moät ví duï, ôû ñaây, moät soá keû coù trí, nhôø ví duï ñeå hieåu yù nghóa cuûa lôøi noùi. Hieàn giaû, nhö vua Pasenadi xöù Kosala trong khi ôû taïi Savatthi, coù coâng vieäc khaån caáp khôûi leân ôû Saketa, vaø baûy traïm xe ñöôïc saép ñaët cho vua giöõa Savatthi vaø Saketa. Hieàn giaû, roài vua Pasenadi xöù Kosala, töø cöûa noäi thaønh ra khoûi Savatthi, leo leân traïm xe thöù nhaát, vaø nhôø traïm thöù nhaát ñeán ñöôïc traïm xe thöù hai; töø boû traïm xe thöù nhaát, leo leân traïm xe thöù hai, nhôø traïm xe thöù hai ñeán ñöôïc traïm xe thöù ba; töø boû traïm xe thöù hai... ñeán ñöôïc traïm xe thöù tö; töø boû traïm xe thöù ba... ñeán ñöôïc traïm xe thöù naêm, töø boû traïm xe thöù tö, leo leân traïm xe thöù naêm, nhôø traïm xe thöù naêm ñeán ñöôïc traïm xe thöù saùu; töø boû traïm thöù naêm, leo leân traïm xe thöù saùu, nhôø traïm xe thöù saùu, ñeán ñöôïc traïm xe thöù baûy; töø boû traïm xe thöù saùu, leo leân traïm xe thöù baûy, nhôø traïm xe thöù baûy ñeán ñöôïc Saketa, taïi cöûa noäi thaønh. Khi vua ñeán taïi cöûa noäi thaønh, caùc boä tröôûng caän thaàn, caùc thaân thích cuøng huyeát thoáng hoûi nhö sau:"-- Taâu Ñaïi vöông coù phaûi vôùi traïm xe naøy, Beä haï ñi töø Savatthi ñeán Saketa taïi cöûa noäi thaønh?" Hieàn giaû, vua Pasenadi nöôùc Kosala phaûi traû lôøi nhö theá naøo môùi goïi laø traû lôøi ñuùng ñaén?
-- Hieàn giaû, vua Pasenadi nöôùc Kosala phaûi traû lôøi nhö theá naøy môùi traû lôøi ñuùng ñaén: "-- ÔÛ ñaây, trong khi ta ôû Savatthi, coù coâng vieäc khaån caáp khôûi leân ôû Saketa, vaø baûy traïm xe ñöôïc saép ñaët cho ta, giöõa Savatthi vaø Saketa. Ta töø cöûa noäi thaønh ra khoûi Savatthi, leo leân traïm xe thöù nhaát, vaø nhôø traïm xe thöù nhaát, ta ñeán ñöôïc traïm xe thöù hai; töø boû traïm xe thöù nhaát, ta leo leân traïm xe thöù hai; vaø nhôø traïm xe thöù hai, ta ñeán ñöôïc traïm xe thöù ba; töø boû traïm xe thöù hai... ñeán ñöôïc traïm xe thöù tö; töø boû traïm xe thöù ba... ñeán ñöôïc traïm xe thöù naêm; töø boû traïm xe thöù tö... ñeán ñöôïc traïm xe thöù saùu; töø boû traïm xe thöù naêm, leo leân traïm xe thöù saùu, nhôø traïm xe thöù saùu, ñeán ñöôïc traïm xe thöù baûy; töø boû traïm xe thöù saùu... leo leân traïm xe thöù baûy, nhôø traïm xe thöù baûy, Ta ñeán ñöôïc Saketa, taïi cöûa noäi thaønh". Hieàn giaû, vua Pasenadi nöôùc Kosala traû lôøi nhö vaäy môùi traû lôøi moät caùch ñuùng ñaén.
-- Cuõng vaäy, naøy Hieàn giaû, giôùi thanh tònh chæ coù muïc ñích (ñaït cho ñöôïc) taâm thanh tònh; taâm thanh tònh chæ coù muïc ñích (ñaït cho ñöôïc) kieán thanh tònh; kieán thanh tònh chæ coù muïc ñích (ñaït cho ñöôïc) ñoaïn nghi thanh tònh; ñoaïn nghi thanh tònh chæ coù muïc ñích (ñaït cho ñöôïc) ñaïo phi ñaïo tri kieán thanh tònh; ñaïo phi ñaïo tri kieán thanh tònh chæ coù muïc ñích (ñaït cho ñöôïc) ñaïo tri kieán thanh tònh; ñaïo tri kieán thanh tònh chæ coù muïc ñích (ñaït cho ñöôïc) tri kieán thanh tònh; tri kieán thanh tònh chæ coù muïc ñích (ñaït cho ñöôïc) voâ thuû tröôùc Baùt-nieát-baøn. Naøy Hieàn giaû, soáng phaïm haïnh döôùi söï chæ daãn cuûa Theá Toân laø vôùi muïc ñích voâ thuû tröôùc Baùt-nieát-baøn.
Khi ñöôïc noùi vaäy, Toân giaû Sariputta noùi vôùi Toân giaû Punna Mantaniputta:
-- Toân giaû teân laø gì? Vaø caùc vò ñoàng phaïm haïnh bieát Toân giaû nhö theá naøo?
-- Hieàn giaû, teân toâi laø Punna vaø caùc vò ñoàng phaïm haïnh bieát toâi laø Mantaniputta.
-- Thaät hy höõu thay, Hieàn giaû! Thaät kyø dieäu thay, Hieàn giaû! Nhöõng caâu hoûi saâu kín ñaõ ñöôïc traû lôøi töøng ñieåm moät bôûi moät ñeä töû nghe nhieàu, ñaõ bieát roõ giaùo lyù cuûa baäc Ñaïo Sö, vaø vò ñeä töû aáy laø Toân giaû Punna Mantaniputta. Thaät haïnh phuùc thay cho caùc vò ñoàng phaïm haïnh! Thaät chôn haïnh phuùc thay cho caùc vò ñoàng phaïm haïnh ñöôïc thaêm vieáng, ñöôïc thaân caän Toân giaû Punna Mantaniputta! Neáu caùc vò ñoàng phaïm haïnh ñoäi Toân giaû Punna Mantaniputta treân ñaàu vôùi moät cuoän vaûi laøm khaên ñeå ñöôïc thaêm vieáng, ñeå ñöôïc thaân caän, thì thaät laø haïnh phuùc cho caùc vò aáy, thaät laø chôn haïnh phuùc cho caùc vò aáy! Thaät haïnh phuùc cho chuùng toâi, thaät chôn haïnh phuùc cho chuùng toâi ñöôïc thaêm vieáng, ñöôïc thaân caän Toân giaû Punna Mantaniputta!
Khi ñöôïc noùi vaäy, Toân giaû Punna Mantaniputta noùi vôùi Toân giaû Sariputta:
-- Toân giaû teân laø gì, vaø caùc vò ñoàng phaïm haïnh bieát Toân giaû nhö theá naøo?
-- Hieàn giaû, toâi teân laø Upatissa, vaø caùc vò ñoàng phaïm haïnh bieát toâi laø Sariputta.
-- Toâi ñang luaän baøn vôùi baäc ñeä töû ñöôïc xem laø ngang haøng vôùi baäc Ñaïo Sö maø khoâng ñöôïc bieát laø Toân giaû Sariputta. Neáu chuùng toâi ñöôïc bieát laø Toân giaû Sariputta, thì chuùng toâi ñaõ khoâng noùi nhieàu nhö vaäy. Thaät hy höõu thay, Hieàn giaû! Thaät kyø dieäu thay, Hieàn giaû! Nhöõng caâu hoûi saâu kín ñaõ ñöôïc traû lôøi töøng ñieåm moät, bôûi moät ñeä töû nghe nhieàu, ñaõ bieát roõ giaùo lyù cuûa baäc Ñaïo Sö. Vaø vò ñeä töû aáy laø Toân giaû Sariputta. Thaät haïnh phuùc thay cho caùc vò ñoàng phaïm haïnh! Thaät chôn haïnh phuùc thay cho caùc vò ñoàng phaïm haïnh... ñöôïc thaêm vieáng, ñöôïc thaân caän Toân giaû Sariputta! Neáu caùc vò ñoàng phaïm haïnh ñoäi Toân giaû Sariputta treân ñaàu vôùi moät cuoän vaûi laøm khaên ñeå ñöôïc thaêm vieáng, ñöôïc thaân caän, thì thaät haïnh phuùc cho caùc vò aáy, thaät chôn haïnh phuùc cho caùc vò aáy! Thaät haïnh phuùc cho chuùng toâi, thaät chôn haïnh phuùc cho chuùng toâi ñöôïc thaêm vieáng, ñöôïc thaân caän Toân giaû Sariputta!
Nhö vaäy, hai baäc cao ñöùc aáy cuøng nhau thieän thuyeát, cuøng nhau tuøy hyû.
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).
Source = BuddhaSasana
Majjhima Nikaya 24
Ratha-vinita Sutta
Relay ChariotsTranslated by Bhikkhu Thanissaro For free distribution only, as a gift of Dhamma
I have heard that on one occasion the Blessed One was staying near Rajagaha in the Bamboo Grove, the Squirrels' Sanctuary. Then a number of monks from the [Blessed One's] native land, having completed the Rains Retreat in the native land, went to the Blessed One and, on arrival, having bowed down to him, sat to one side.
As they were sitting there, the Blessed One said to them, "Monks, whom in our native land do the native-land monks -- his companions in the holy life -- esteem in this way: 'Having few wants himself, he gives talks to the monks on fewness of wants. Contented himself, he gives talks to the monks on contentment. Secluded himself, he gives talks to the monks on seclusion. Unentangled himself, he gives talks to the monks on non-entanglement. Having aroused persistence in himself, he gives talks to the monks on arousing persistence. Consummate in his own virtue, he gives talks to the monks on becoming consummate in virtue. Consummate in his own concentration, he gives talks to the monks on becoming consummate in concentration. Consummate in his own discernment, he gives talks to the monks on becoming consummate in discernment. Consummate in his own release, he gives talks to the monks on becoming consummate in release. Consummate in his own knowledge and vision of release, he gives talks to the monks on becoming consummate in the knowledge and vision of release.[1] He is one who exhorts, informs, instructs, urges, rouses, and encourages his companions in the holy life.'"
"Lord, the monk named Punna Mantaniputta (Mantani's son) is esteemed by the native-land monks -- his companions in the holy life -- in this way: 'Having few wants himself, he gives talks to the monks on fewness of wants. Contented himself, he gives talks to the monks on contentment. Secluded himself, he gives talks to the monks on seclusion. Unentangled himself, he gives talks to the monks on non-entanglement. Having aroused persistence in himself, he gives talks to the monks on arousing persistence. Consummate in his own virtue, he gives talks to the monks on becoming consummate in virtue. Consummate in his own concentration, he gives talks to the monks on becoming consummate in concentration. Consummate in his own discernment, he gives talks to the monks on becoming consummate in discernment. Consummate in his own release, he gives talks to the monks on becoming consummate in release. Consummate in his own knowledge and vision of release, he gives talks to the monks on becoming consummate in the knowledge and vision of release. He is one who exhorts, informs, instructs, urges, rouses, and encourages his companions in the holy life.'"
Now at that time Ven. Sariputta was sitting not far from the Blessed One. The thought occurred to him: "It's a gain, a great gain for Ven. Punna Mantaniputta that his knowledgeable companions in the holy life speak his praise point by point in the presence of the Teacher, and that the Teacher seconds that praise. Maybe sometime or other I, too, will go to meet with Ven. Punna Mantaniputta; maybe I'll have some conversation with him."
Then the Blessed One, having stayed at Rajagaha as long as he liked, set out wandering to Savatthi. Wandering by stages, he arrived there and stayed in Jeta's Grove, Anathapindika's monastery. Ven. Punna Mantaniputta heard, "The Blessed One has arrived at Savatthi and is staying near Savatthi in Jeta's Grove, Anathapindika's monastery." Setting his lodgings in order and taking his robes and bowl, he set out wandering to Savatthi. Wandering by stages, he went to where the Blessed One was staying in Jeta's Grove, Anathapindika's monastery. On arrival, having bowed down to the Blessed One, he sat to one side. As he was sitting there, the Blessed One instructed, urged, roused, and encouraged him with a Dhamma talk. Then Ven. Punna -- instructed, urged, roused, and encouraged with the Blessed One's Dhamma talk; delighting and approving of the Blessed One's words -- got up from his seat, bowed down to the Blessed One, circumambulated him, and went to the Grove of the Blind for the day's abiding.
Then a certain monk went to Ven. Sariputta and, on arrival, said to him: "Friend Sariputta, the monk named Punna Mantaniputta whom you have so often praised -- instructed, urged, roused, and encouraged with the Blessed One's Dhamma talk; delighting and approving of the Blessed One's words -- has gotten up from his seat, bowed down to the Blessed One, circumambulated him, and has gone to the Grove of the Blind for the day's abiding." So Ven. Sariputta quickly picked up a sitting cloth and followed right behind Ven. Punna, keeping his head in sight. Ven. Punna plunged into the Grove of the Blind and sat down in the shade of a tree for the day's abiding. Ven. Sariputta also plunged into the Grove of the Blind and sat down in the shade of a tree for the day's abiding.
Then in the evening, Ven. Sariputta arose from his seclusion and went to Ven. Punna. On arrival, he exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, he sat to one side. As he was sitting there, he said to Ven. Punna, "My friend, is the holy life lived under the Blessed One?"
"Yes, my friend."
"And is the holy life lived under the Blessed One for the sake of purity in terms of virtue?"[2]
"No, my friend."
"Then is the holy life lived under the Blessed One for the sake of purity in terms of mind [concentration]?"
"No, my friend."
"Then is the holy life lived under the Blessed One for the sake of purity in terms of view?"
"No, my friend."
"Then is the holy life lived under the Blessed One for the sake of purity in terms of the overcoming of perplexity?"
"No, my friend."
"Then is the holy life lived under the Blessed One for the sake of purity in terms of knowledge and vision of what is and is not the path?"
"No, my friend."
"Then is the holy life lived under the Blessed One for the sake of purity in terms of knowledge and vision of the way?"
"No, my friend."
"Then is the holy life lived under the Blessed One for the sake of purity in terms of knowledge and vision?"
"No, my friend."
"When asked if the holy life is lived under the Blessed One for the sake of purity in terms of virtue, you say, 'No, my friend.' When asked if the holy life is lived under the Blessed One for the sake of purity in terms of mind ... view ... the overcoming of perplexity ... knowledge and vision of what is and is not the path ... knowledge and vision of the way ... knowledge and vision, you say, 'No, my friend.' For the sake of what, then, my friend, is the holy life lived under the Blessed One?"
"The holy life is lived under the Blessed One, my friend, for the sake of total Unbinding through lack of clinging."[3]
"But is purity in terms of virtue total Unbinding through lack of clinging?"
"No, my friend."
"Then is purity in terms of mind ... view ... the overcoming of perplexity ... knowledge and vision of what is and is not the path ... knowledge and vision of the way ... knowledge and vision total Unbinding through lack of clinging?"
"No, my friend."
"Then is total Unbinding through lack of clinging something apart from these qualities?"
"No, my friend."
"When asked if purity in terms of virtue ... mind ... view ... the overcoming of perplexity ... knowledge and vision of what is and is not the path ... knowledge and vision of the way ... knowledge and vision is total Unbinding through lack of clinging, you say, 'No, my friend.' But when asked if total Unbinding through lack of clinging is something apart from these qualities, you say, 'No, my friend.' Now how, my friend, is the meaning of these statements to be understood?"
"If the Blessed One had described purity in terms of virtue as total Unbinding through lack of clinging, my friend, then he would have defined something still accompanied by clinging as total Unbinding through lack of clinging. If he had described purity in terms of mind ... view ... the overcoming of perplexity ... knowledge and vision of what is and is not the path ... knowledge and vision of the way ... knowledge and vision as total Unbinding through lack of clinging, then he would have defined something still accompanied by clinging as total Unbinding through lack of clinging. But if total Unbinding through lack of clinging were apart from these qualities, then a run-of-the-mill person would be totally unbound, inasmuch as a run-of-the-mill person is apart from these qualities.
"So, my friend, I will give you an analogy, for there are cases where it's through analogies that knowledgeable people can understand the meaning of what is being said. Suppose that while King Pasenadi Kosala was staying at Savatthi, some urgent business were to arise at Saketa; and that between Savatthi and Saketa seven relay chariots were made ready for him. Coming out the door of the inner palace in Savatthi, he would get in the first relay chariot. By means of the first relay chariot he would reach the second relay chariot. Getting out of the first relay chariot he would get in the second relay chariot. By means of the second relay chariot he would reach the third ... by means of the third he would reach the fourth ... by means of the fourth, the fifth ... by means of the fifth, the sixth ... by means of the sixth he would reach the seventh relay chariot. Getting out of the sixth relay chariot he would get in the seventh relay chariot. By means of the seventh relay chariot he would finally arrive at the door of the inner palace at Saketa. As he arrived there, his friends and companions, relatives and kin would ask him, 'Great king, did you come from Savatthi to the door of the inner palace in Saketa by means of this chariot?' Answering in what way, my friend, would King Pasenadi Kosala answer them correctly?"
"Answering in this way, my friend, he would answer them correctly: 'Just now, as I was staying at Savatthi, some urgent business arose at Saketa; and between Savatthi and Saketa seven relay chariots were made ready for me. Coming out the door of the inner palace in Savatthi, I got in the first relay chariot. By means of the first relay chariot I reached the second relay chariot. Getting out of the first relay chariot I got in the second relay chariot. By means of the second relay chariot I reached the third ... by means of the third I reached the fourth ... by means of the fourth, the fifth ... by means of the fifth, the sixth ... by means of the sixth I reached the seventh relay chariot. Getting out of the sixth relay chariot I got in the seventh relay chariot. By means of the seventh relay chariot I finally arrived at the door of the inner palace at Saketa.' Answering in this way, he would answer them correctly."
"In the same way, my friend, purity in terms of virtue is simply for the sake of purity in terms of mind. Purity in terms of mind is simply for the sake of purity in terms of view. Purity in terms of view is simply for the sake of purity in terms of the overcoming of perplexity. Purity in terms of the overcoming of perplexity is simply for the sake of purity in terms of knowledge and vision of what is and is not the path. Purity in terms of knowledge and vision of what is and is not the path is simply for the sake of purity in terms of knowledge and vision of the way. Purity in terms of knowledge and vision of the way is simply for the sake of purity in terms of knowledge and vision. Purity in terms of knowledge and vision is simply for the sake of total Unbinding through lack of clinging. And it's for the sake of total Unbinding through lack of clinging that the holy life is lived under the Blessed One."
When this was said, Ven. Sariputta said to Ven. Punna Mantaniputta: "What is your name, friend, and how do your companions in the holy life know you?"
"My name is Punna, friend, and my companions in the holy life know me as Mantaniputta."
"How amazing, my friend, how astounding, that Ven. Punna Mantaniputta has answered point by point with profound, profound discernment in the manner of a learned disciple who has rightly understood the Teacher's message! It's a gain, a great gain, for any of his companions in the holy life who get to see him and visit with him. Even if they had to carry him around on a cushion placed on top of their heads in order to see him and visit with him, it would be a gain for them, a great gain. And the fact that I have gotten to see him and visit with him has been a gain, a great gain for me."
When this was said, Ven. Punna said to Ven. Sariputta: "And what is your name, friend, and how do your companions in the holy life know you?"
"My name is Upatissa, friend, and my companions in the holy life know me as Sariputta."
"What? I've been talking with the disciple who is like the Teacher himself without knowing that it is Ven. Sariputta? Had I known it was Ven. Sariputta, I wouldn't have answered at such length. How amazing, my friend, how astounding, that Ven. Sariputta has questioned point by point with profound, profound discernment in the manner of a learned disciple who has rightly understood the Teacher's message! It's a gain, a great gain, for any of his companions in the holy life who get to see him and visit with him. Even if they had to carry him around on a cushion placed on top of their heads in order to see him and visit with him, it would be a gain for them, a great gain. And the fact that I have gotten to see him and visit with him has been a gain, a great gain for me."
In this way did both great beings rejoice in each other's good words.
Notes:
1. See AN X.69 [Go back]2. Ven. Sariputta and Ven. Punna speak of this list of seven purities -- purity in terms of virtue, mind, view, the overcoming of perplexity, knowledge and vision of what is and is not the path, knowledge and vision of the way, and knowledge and vision -- as if it were a teaching familiar to both of them, and yet nowhere else is it mentioned as a Buddhist teaching in the discourses. The Atthaka Vagga (Sn IV), however, mentions various non-Buddhist sectarians who spoke of purity as the goal of their teaching and who variously defined that purity in terms of virtue, view, knowledge, and practice. Perhaps the seven types of purity listed in this discourse were originally non-Buddhist teachings that were adopted by the early Buddhist community and adapted to their own purpose for showing that these seven forms of purity functioned not as a goal of practice but as stages along the path to that goal. At any rate, this list of the seven purities formed the framework for Buddhaghosa's Visuddhimagga (The Path of Purity), the cornerstone of his Pali commentaries, in which the seven purities cover all three parts of the threefold training in virtue, concentration, and discernment. [Go back]
3. Anupada-parinibbana. The Commentary gives two interpretations of this term. The first, taking upadana as clinging, is total Unbinding through lack of clinging. This, it says, refers to the fact that total Unbinding follows on the fruit of arahantship, which is devoid of clinging. The other meaning, taking upadana as sustenance, is total Unbinding with no sustenance. This, it says, refers to the fact that total Unbinding is independent of any condition. For an explanation of these meanings of the word upadana, see Bhikkhu Thanissaro's "The Mind Like Fire Unbound", chapter 3, http://world.std.com/~metta/lib/modern/likefire/2-3.html[Go back]
Source: Access-to-Insight, http://world.std.com/~metta/canon/majjhima/mn24.html
[Muïc luïc kinh Trung Boä]