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Trung Boä Kinh
Majjhima Nikaya

41. Kinh Saøleyyaka
(Saøleyyaka sutta)

Nhö vaày toâi nghe.

Moät thôøi Theá Toân ñang du haønh trong nöôùc Kosala (Kieàu taát la) cuøng vôùi Ñaïi chuùng Tyû-kheo ñi ñeán moät laøng Baø-la-moân cuûa daân chuùng Kosala teân laø Sala.

Caùc gia chuû Baø-la-moân ôû Sala nghe raèng: "Ngöôøi ta noùi Sa-moân Gotama, laø Thích Töû, xuaát gia töø gia toäc Sakya, ñang du haønh trong nöôùc Kosala vôùi Ñaïi chuùng Tyû-kheo, vaø ñaõ ñeán Sa-la. Tieáng ñoàn toát ñeïp sau ñaây ñöôïc truyeàn ñi veà Toân giaû Gotama: "Ñaây laø Theá Toân, baäc A-la-haùn, Chaùnh Bieán Tri, Minh Haïnh Tuùc, Thieän Theä, Theá Gian Giaûi, Voâ Thöôïng Só, Ñieàu Ngöï Tröôïng Phu, Thieân Nhaân Sö, Phaät, Theá Toân. Vôùi thaéng trí, Ngaøi töï thaân chöùng ngoä theá giôùi naøy cuøng vôùi Thieân giôùi, Ma giôùi, Phaïm thieân giôùi, cuøng vôùi chuùng Sa-moân, Baø-la-moân, caùc loaøi Trôøi vaø Ngöôøi. Khi ñaõ chöùng ngoä, Ngaøi coøn tuyeân thuyeát ñieàu Ngaøi ñaõ chöùng ngoä. Ngaøi thuyeát phaùp sô thieän, trung thieän, haäu thieän, ñaày ñuû vaên nghóa. Ngaøi truyeàn daïy phaïm haïnh hoaøn toaøn ñaày ñuû trong saïch. Laønh thay neáu ñöôïc yeát kieán moät A-la-haùn nhö vaäy!"

Roài caùc gia chuû Baø-la-moân ôû Sa-la ñi ñeán choã Theá Toân ôû, sau khi ñeán, moät soá ñaûnh leã Theá Toân roài ngoài xuoáng moät beân; moät soá noùi leân nhöõng lôøi chaøo ñoùn, thaân höõu xaõ giao vôùi Theá Toân roài ngoài xuoáng moät beân; moät soá chaáp tay vaùi Theá Toân roài ngoài xuoáng moät beân; moät soá noùi leân teân hoï cuûa mình tröôùc maët Theá Toân roài ngoài xuoáng moät beân; moät soá giöõ im laëng roài ngoài xuoáng moät beân.

Sau khi ngoài xuoáng moät beân, caùc gia chuû Baø-la-moân ôû Sa-la baïch Theá Toân:

-- Toân giaû Gotama, do nhaân gì, do duyeân gì, ôû ñaây, moät soá höõu tình sau khi thaân hoaïi maïng chung, phaûi sanh vaøo coõi döõ, aùc thuù, ñoïa xöù, ñòa nguïc? Naøy Toân giaû Gotama, do nhaân gì, do duyeân gì, ôû ñaây, moät soá loaøi höõu tình sau khi thaân hoaïi maïng chung ñöôïc sanh vaøo thieän thuù, Thieân giôùi, ñôøi naøy?

-- Naøy caùc Gia chuû, do nhaân haønh phi phaùp, haønh phi phaùp chaùnh ñaïo, naøy caùc Gia chuû, maø nhö vaäy, ôû ñaây coù moät soá loaøi höõu tình, sau khi thaân hoaïi maïng chung phaûi sanh vaøo coõi döõ, aùc thuù, ñoïa xöù, ñòa nguïc. Do nhaân haønh ñuùng phaùp, haønh ñuùng chaùnh ñaïo, naøy caùc gia chuû, maø nhö vaäy, ôû ñaây coù moät soá loaøi höõu tình sau khi thaân hoaïi maïng chung ñöôïc sanh thieän thuù, Thieân giôùi, ñôøi naøy.

-- Chuùng con khoâng theå hieåu ñaày ñuû nhöõng gì Toân giaû Gotama thuyeát moät caùch vaén taét neáu khoâng ñöôïc giaûi thích roäng raõi. Laønh thay, neáu Toân giaû Gotama thuyeát phaùp cho chuùng con ñeå chuùng con coù theå hieåu ñaày ñuû nhöõng gì Toân giaû Gotama thuyeát moät caùch vaén taét!

-- Nhö vaäy, naøy caùc Gia chuû, haõy nghe vaø kheùo taùc yù, Ta seõ giaûng.

-- Thöa vaâng, Toân giaû.

Caùc vò gia chuû Baø-la-moân, ôû Sa-la vaâng ñaùp Theá Toân. Theá Toân noùi nhö sau:

-- Naøy caùc gia chuû, coù ba loaïi thaân haønh phi phaùp, phi chaùnh ñaïo, coù boán loaïi khaåu haønh phi phaùp, phi chaùnh ñaïo, coù ba loaïi yù haønh phi phaùp, phi chaùnh ñaïo. Naøy caùc gia chuû, theá naøo laø ba loaïi thaân haønh phi phaùp, phi chaùnh ñaïo? ÔÛ ñaây, naøy caùc Gia chuû, coù ngöôøi saùt sanh, taøn nhaãn, tay laám maùu, taâm chuyeân saùt haïi ñaû thöông, taâm khoâng töø bi ñoái vôùi caùc loaøi höõu tình. Ngöôøi naøy laáy cuûa khoâng cho, baát cöù taøi vaät gì cuûa ngöôøi khaùc hoaëc taïi thoân laøng hoaëc taïi röøng nuùi khoâng cho ngöôøi aáy, ngöôøi aáy laáy troäm taøi vaät aáy. Ngöôøi aáy soáng taø haïnh ñoái vôùi caùc duïc laïc, giao caáu vôùi caùc haïng nöõ nhaân coù meï che chôû, coù cha che chôû, coù meï cha che chôû, coù anh che chôû, coù chò che chôû, coù baø con che chôû, ñaõ coù choàng, ñöôïc hình phaït gaäy goäc baûo veä, cho ñeán nhöõng nöõ nhaân ñöôïc trang söùc baèng voøng hoa. Nhö vaäy, naøy caùc Gia chuû, laø ba loaïi thaân haønh phi phaùp, phi chaùnh ñaïo.

Naøy caùc Gia chuû, theá naøo laø boán loaïi khaåu haønh phi phaùp, phi chaùnh ñaïo? ÔÛ ñaây, naøy caùc Gia chuû, coù ngöôøi voïng ngöõ, ñeán choã taäp hoäi, hay ñeán choã chuùng hoäi, hay ñeán giöõa caùc thaân toäc, hay ñeán giöõa caùc toå hôïp, hay ñeán giöõa vöông toäc, khi ñöôïc daãn ra laøm chöùng vaø ñöôïc hoûi: "Naøy ngöôøi kia, haõy noùi nhöõng gì OÂng bieát"; daàu cho ngöôøi aáy khoâng bieát, ngöôøi aáy noùi: "Toâi bieát"; daàu cho ngöôøi aáy bieát, ngöôøi aáy noùi: "Toâi khoâng bieát"; hay daàu cho ngöôøi aáy khoâng thaáy, ngöôøi aáy noùi: "Toâi thaáy"; hay daàu cho ngöôøi aáy thaáy, ngöôøi aáy noùi: "Toâi khoâng thaáy". Nhö vaäy, lôøi noùi cuûa ngöôøi aáy trôû thaønh coá yù voïng ngöõ, hoaëc vì nguyeân nhaân töï kyû, hoaëc vì nguyeân nhaân tha nhaân, hoaëc vì nguyeân nhaân moät vaøi quyeàn lôïi gì. Vaø ngöôøi aáy laø ngöôøi noùi hai löôõi, nghe ñieàu gì ôû choã naøy, ñeán choã kia, noùi deã sanh chia reõ ôû nhöõng ngöôøi naøy, nghe ñieàu gì ôû choã kia, ñi noùi vôùi nhöõng ngöôøi naøy ñeå sanh chia reõ ôû nhöõng ngöôøi kia. Nhö vaäy, ngöôøi aáy ly giaùn nhöõng keû hoøa hôïp hay xuùi duïc nhöõng keû ly giaùn, öa thích phaù hoaïi, vui thích phaù hoaïi, thích thuù phaù hoaïi, noùi nhöõng lôøi ñöa ñeán phaù hoaïi. Vaø ngöôøi aáy laø ngöôøi noùi lôøi thoâ aùc. Baát cöù lôøi gì thoâ aùc, taøn aùc, khieán ngöôøi ñau khoå, khieán ngöôøi töùc giaän, lieân heä ñeán phaãn noä, khoâng ñöa ñeán Thieàn ñònh, ngöôøi aáy noùi nhöõng lôøi nhö vaäy. Vaø ngöôøi aáy noùi nhöõng lôøi phuø phieám, noùi phi thôøi, noùi nhöõng lôøi phi chôn, noùi nhöõng lôøi khoâng lôïi ích, noùi nhöõng lôøi phi phaùp, noùi nhöõng lôøi phi luaät, noùi nhöõng lôøi khoâng ñaùng gìn giöõ. Vì noùi phi thôøi, neân lôøi noùi khoâng coù thuaän lyù, khoâng coù maïch laïc, heä thoáng, khoâng coù lôïi ích. Nhö vaäy, naøy caùc Gia chuû, coù boán loaïi khaåu haønh phi phaùp, phi chaùnh ñaïo.

Vaø naøy caùc Gia chuû, theá naøo laø ba loaïi yù haønh phi phaùp, phi chaùnh ñaïo? ÔÛ ñaây, naøy caùc Gia chuû, coù ngöôøi coù tham aùi, tham lam taøi vaät keû khaùc, nghó raèng: "OÂi, mong raèng moïi taøi vaät cuûa ngöôøi khaùc trôû thaønh cuûa mình!" Laïi coù ngöôøi coù taâm saân, khôûi leân haïi yù, haïi nieäm nhö sau: "Mong raèng nhöõng loaøi höõu tình naøy bò gieát, hay bò taøn saùt, hay bò tieâu dieät, hay bò taøn haïi, hay mong chuùng khoâng coøn toàn taïi!" Laïi coù ngöôøi coù taø kieán, coù töôûng ñieân ñaûo nhö: "Khoâng coù boá thí, khoâng coù keát quaû cuûa boá thí, khoâng coù teá leã, khoâng coù cuùng döôøng, caùc haønh vi thieän aùc, khoâng coù keát quaû dò thuïc, khoâng coù ñôøi naøy, khoâng coù ñôøi sau, khoâng coù meï, khoâng coù cha, khoâng coù caùc loaïi hoùa sanh, trong ñôøi khoâng coù caùc Sa-moân, Baø-la-moân chaân chính haønh trì, chaân chaùnh thaønh töïu, sau khi töï tri, töï chöùng laïi tuyeân boá cho ñôøi naøy vaø cho ñôøi sau". Nhö vaäy, naøy caùc Gia chuû, laø ba yù haønh phi phaùp, phi chaùnh ñaïo. Nhö vaäy do nhaân haønh phi phaùp, haønh phi chaùnh ñaïo, naøy caùc Gia chuû, ôû ñaây, moät soá loaøi höõu tình sau khi thaân hoaïi maïng chung, phaûi sanh vaøo coõi döõ, aùc thuù, ñoïa xöù, ñòa nguïc.

Naøy caùc Gia chuû, coù ba loaïi thaân haønh ñuùng phaùp, ñuùng chaùnh ñaïo, coù boán loaïi khaåu haønh ñuùng phaùp, ñuùng chaùnh ñaïo, coù ba loaïi yù haønh ñuùng phaùp, ñuùng chaùnh ñaïo. Naøy caùc Gia chuû, theá naøo laø ba loaïi thaân haønh ñuùng phaùp, ñuùng thaùnh ñaïo? ÔÛ ñaây, naøy caùc Gia chuû, coù ngöôøi töø boû saùt sanh, traùnh xa saùt sanh, boû tröôïng, boû kieám, bieát taøm quyù, coù loøng töø, soáng thöông xoùt ñeán haïnh phuùc taát caû chuùng sanh vaø loaïi höõu tình; töø boû laáy cuûa khoâng cho, traùnh xa laáy cuûa khoâng cho, baát cöù taøi vaät gì cuûa ngöôøi khaùc, hoaëc taïi thoân laøng, hoaëc taïi röøng nuùi khoâng cho ngöôøi aáy, ngöôøi aáy khoâng laáy troäm taøi vaät aáy; töø boû soáng theo taø haïnh ñoái vôùi caùc duïc, khoâng giao caáu vôùi caùc haïng nöõ nhaân coù meï che chôû, coù cha che chôû, coù meï cha che chôû, coù anh che chôû, coù chò che chôû, coù baø con che chôû, ñaõ coù choàng, ñöôïc hình phaït gaäy goäc baûo veä, cho ñeán nhöõng nöõ nhaân ñöôïc trang söùc baèng voøng hoa. Nhö vaäy, naøy caùc Gia chuû, laø ba loaïi thaân haønh ñuùng phaùp, ñuùng chaùnh ñaïo.

Vaø naøy caùc Gia chuû, theá naøo laø boán loaïi khaåu haønh ñuùng phaùp, ñuùng chaùnh ñaïo? ÔÛ ñaây, naøy caùc Gia chuû, coù ngöôøi töø boû voïng ngöõ, traùnh xa voïng ngöõ, ñeán choã taäp hoäi, hay ñeán choã chuùng hoäi, hay ñeán giuõa caùc thaân toäc, hay ñeán giöõa caùc toå hôïp, hay ñeán giöõa vöông toäc, khi ñöôïc daãn ra laøm chöùng vaø ñöôïc hoûi: "Naøy ngöôøi kia, haõy noùi nhöõng gì OÂng bieát", neáu bieát ngöôøi aáy noùi "Toâi bieát"; neáu khoâng bieát, ngöôøi aáy noùi: "Toâi khoâng bieát"; hay neáu khoâng thaáy, ngöôøi aáy noùi: "Toâi khoâng thaáy"; neáu thaáy, ngöôøi aáy noùi: "Toâi thaáy". Nhö vaäy, lôøi noùi cuûa ngöôøi aáy khoâng trôû thaønh coá yù voïng ngöõ, hoaëc vì nguyeân nhaân töï kyû, hoaëc vì nguyeân nhaân tha nhaân, hoaëc vì nguyeân nhaân moät vaøi quyeàn lôïi gì. Töø boû noùi hai löôõi, traùnh xa noùi hai löôõi, nghe ñieàu gì ôû choã naøy, khoâng ñi ñeán choã kia noùi ñeå sanh chia reõ ôû nhöõng ngöôøi naøy, nghe ñieàu gì ôû choã kia khoâng ñi noùi vôùi nhöõng ngöôøi naøy ñeå sanh chia reõ ôû nhöõng ngöôøi kia; nhö vaäy, ngöôøi aáy soáng hoøa hôïp nhöõng keû ly giaùn, taêng tröôûng nhöõng keû hoøa hôïp, öa thích hoøa hôïp, vui thích hoøa hôïp, thích thuù hoøa hôïp, noùi nhöõng lôøi ñöa ñeán hoøa hôïp. Töø boû lôøi noùi ñoäc aùc, traùnh xa lôøi noùi ñoäc aùc, nhöõng lôøi noùi nhu hoøa, ñeïp tai, deã thöông, thoâng caûm ñeán taâm, tao nhaõ, ñeïp loøng nhieàu ngöôøi, vui loøng nhieàu ngöôøi, ngöôøi aáy noùi nhöõng lôøi nhö vaäy. Töø boû lôøi noùi phuø phieám, traùnh xa lôøi noùi phuø phieám, noùi ñuùng thôøi, ngöôøi aáy noùi nhöõng lôøi chaân thaät, noùi nhöõng lôøi coù yù nghóa, noùi nhöõng lôøi veà Chaùnh phaùp, noùi nhöõng lôøi veà Luaät, noùi nhöõng lôøi ñaùng ñöôïc gìn giöõ. Vì noùi hôïp thôøi, neân lôøi noùi thuaän lyù, coù maïch laïc, heä thoáng, coù ích lôïi. Nhö vaäy, naøy caùc Gia chuû, coù boán loaïi khaåu haønh ñuùng phaùp, ñuùng chaùnh ñaïo.

Vaø naøy caùc Gia chuû, theá naøo laø ba loaïi yù haønh ñuùng phaùp, ñuùng chaùnh ñaïo? ÔÛ ñaây, naøy caùc Gia chuû, coù ngöôøi khoâng coù tham aùi, khoâng tham lam taøi vaät cuûa keû khaùc, nghó raèng: "OÂi, mong raèng moïi taøi vaät cuûa ngöôøi khaùc trôû thaønh cuûa mình!" Laïi coù ngöôøi khoâng coù taâm saân, khoâng coù khôûi leân haïi yù, haïi nieäm, nhöng nghó raèng: "Mong raèng nhöõng loaøi höõu tình naøy soáng khoâng thuø haän, khoâng oaùn thuø, khoâng nhieãu loaïn, ñöôïc an laïc, lo nghó töï thaân!" Ngöôøi aáy coù chaùnh kieán, khoâng coù töôûng ñieân ñaûo: "Coù boá thí, coù keát quaû cuûa boá thí, coù teá leã, coù cuùng döôøng, caùc haønh vi thieän aùc coù keát quaû dò thuïc, coù ñôøi naøy, coù ñôøi sau, coù meï, coù cha, coù caùc loaïi hoùa sanh, trong ñôøi, coù caùc Sa-moân, Baø-la-moân chaân chaùnh haønh trì, chaân chaùnh thaønh töïu, sau khi töï tri, töï chöùng laïi tuyeân boá cho ñôøi naøy vaø ñôøi sau". Nhö vaäy, naøy caùc Gia chuû, coù ba loaïi yù haønh ñuùng phaùp, ñuùng chaùnh ñaïo. Nhö vaäy, do nhaân haønh ñuùng phaùp, haønh ñuùng chaùnh ñaïo, naøy caùc Gia chuû, ôû ñaây, moät soá loaøi höõu tình sau khi thaân hoaïi maïng chung ñöôïc sanh vaøo thieän thuù, Thieân giôùi, ñôøi naøy.

Naøy caùc Gia chuû, neáu moät vò haønh ñuùng phaùp, ñuùng chaùnh ñaïo, mong öôùc: "OÂi, mong raèng sau khi thaân hoaïi maïng chung, toâi ñöôïc sanh vaøo ñaïi phuù gia, vöông toäc Saùt-ñeá-lò!" Söï kieän naøy xaûy ra, vò aáy sau khi thaân hoaïi maïng chung, ñöôïc sanh vaøo ñaïi phuù gia, vöông toäc Saùt-ñeá-lò. Vì sao vaäy? Vì vò aáy laø vò haønh ñuùng phaùp, ñuùng chaùnh ñaïo.

Naøy caùc Gia chuû, neáu moät vò haønh ñuùng phaùp, ñuùng chaùnh ñaïo, mong öôùc: "OÂi, mong raèng sau khi thaân hoaïi maïng chung, toâi ñöôïc sanh vaøo ñaïi phuù gia Baø-la-moân... ñaïi phuù gia gia chuû!" Söï kieän naøy xaûy ra, vò aáy sau khi thaân hoaïi maïng chung, ñöôïc sanh vaøo ñaïi phuù gia gia chuû. Vì sao vaäy? Vì vò aáy laø vò haønh ñuùng phaùp, ñuùng chaùnh ñaïo. Naøy caùc Gia chuû, neáu moät vò haønh ñuùng phaùp, ñuùng chaùnh ñaïo mong öôùc: "OÂi, mong raèng sau khi thaân hoaïi maïng chung, toâi ñöôïc sanh thaân höõu vôùi chö thieân Töù thieân vöông... vôùi chö thieân coõi trôøi Ba möôi ba... vôùi chö thieân Daï ma vôùi chö thieân Ñaâu-suaát-ñaø... vôùi chö thieân Hoùa laïc... vôùi chö thieân Tha hoùa töï taïi... vôùi chö thieân Phaïm chuùng... vôùi chö thieân Quang thieân... vôùi chö thieân Thieåu Quang thieân... vôùi chö thieân Voâ löôïng quang thieân... vôùi chö thieân Quang aâm thieân... vôùi chö thieân Tònh thieân... vôùi chö thieân Thieåu tònh thieân... vôùi chö thieân Voâ löôïng tònh thieân... vôùi chö thieân Bieán tònh thieân... vôùi chö thieân Quaûng quaû thieân... vôùi chö thieân Voâ phieàn thieân... vôùi chö thieân Voâ nhieät thieân... vôùi chö thieân Thieän hieän thieân... vôùi chö thieân Thieän kieán thieân... vôùi chö thieân Saéc cöùu kính thieân... vôùi chö thieân Hö khoâng voâ bieân xöù thieân... vôùi chö thieân Thöùc Voâ bieân xöù thieân... vôùi chö thieân Voâ sôû höõu xöù thieân... vôùi chö thieân Phi töôûng Phi phi töôûng xöù thieân"! Söï kieän naøy xaûy ra, vò aáy sau khi thaân hoaïi maïng chung ñöôïc sanh thaân höõu vôùi chö thieân Phi töôûng Phi phi töôûng xöù thieân. Vì sao vaäy? Vì vò aáy laø vò haønh ñuùng phaùp, ñuùng chaùnh ñaïo.

Naøy caùc Gia chuû, neáu moät vò haønh ñuùng phaùp, ñuùng chaùnh ñaïo, mong öôùc: "OÂi, mong raèng, vôùi söï ñoaïn tröø caùc laäu hoaëc, vôùi thaéng trí, ta chöùng ngoä, chöùng ñaït vaø an truù ngay trong hieän taïi taâm giaûi thoaùt, tueä giaûi thoaùt voâ laäu !" Söï kieän naøy xaûy ra, vò aáy vôùi söï ñoaïn tröø caùc laäu hoaëc, vôùi thaéng trí, chöùng ngoä, chöùng ñaït vaø an truù ngay trong hieän taïi taâm giaûi thoaùt, tueä giaûi thoaùt voâ laäu. Vì sao vaäy? Vì vò aáy laø vò haønh ñuùng phaùp, ñuùng chaùnh ñaïo.

Khi nghe noùi vaäy, caùc gia chuû Baø-la-moân ôû Sa-la baïch Theá Toân:

-- Thaät vi dieäu thay, Toân giaû Gotama! Thaät vò dieäu thay, Toân giaû Gotama! Nhö ngöôøi döïng ñöùng laïi nhöõng gì bò quaêng ngaõ xuoáng, phôi baøy nhöõng gì bò che kín, chæ ñöôøng cho keû bò laïc höôùng, ñem ñeøn saùng vaøo trong boùng toái ñeå nhöõng ai coù maét coù theå thaáy saéc. Cuõng vaäy, Chaùnh phaùp ñaõ ñöôïc Theá Toân duøng nhieàu phöông tieän ñeå trình baøy. Vaø nay chuùng con xin quy y Toân giaû Gotama, quy y Phaùp vaø quy y chuùng Tyû-kheo Taêng, mong Toân giaû Gotama nhaän chuùng con laøm ñeä töû, töø nay trôû ñi cho ñeán maïng chung, chuùng con troïn ñôøi quy ngöôõng!

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).
9/99

Majjhima Nikaya 41

Saleyyaka Sutta
The Brahmins of Sala

Translated from the Pali by Ñanamoli Thera

Introduction (by Bhikkhu Khantipalo)

The brahmins of this discourse, intelligent people, asked a question about the causality of rebirth -- why is one reborn in the states of deprivation (the hells, animals, and ghosts) while others make it to the heaven worlds?

The Buddha then analyzes what kind of kamma will take one to a low rebirth. You see any of your own actions here? Then you know what to do about it, for if one makes any of these ten courses of unwholesome kamma strong in oneself, a result can be expected at least "on the dissolution of the body, after death," if not in this life.

The ten courses of wholesome kamma follow. They should be strengthened in oneself, repeated frequently so that they become habitual. If one recognizes any of one's own actions among them, then just guard against the conceit: "I am good."

The last part of the sutta deals with the aspirations which one may have for rebirth at the time of death. Of course, one's previously made kamma must be such that it will support such aspirations. A miser might aspire to riches but his kamma will give him poverty. If a person has kept the Uposatha and generally all the precepts and been generous and truthful as well, this is the passport to heavenly birth (from the gods of the Four Kings up to the gods that Wield Power over others' Creations). Beyond this, it is necessary also to be proficient in jhana and one will gain rebirth among the Brahmas (from the Divinity's Retinue to the Very Fruitful gods) according to proficiency in this. For the next five Brahma-planes, the state of non-returning is required, while for the last four one must have gained the formless attainments. Finally, one may aspire to no rebirth: to Arahantship, but of course the aspiration alone is not sufficient -- practice and sufficient insight-wisdom are needed.

1. Thus have I heard. On one occasion the Blessed One was wandering in the Kosalan country with a large Sangha of bhikkhus, and eventually he arrived at a Kosalan brahmin village called Sala.

2. The brahmin householders of Sala heard: "A monk called Gotama, it seems, a son of the Sakyans who went forth from a Sakyan clan, has been wandering in the Kosalan country with a large Sangha of bhikkhus and has come to Sala. Now a good report of Master Gotama has been spread to this effect: 'That Blessed One is such since he is Arahant and Fully Enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable teacher of men to be tamed, teacher of gods and humans, enlightened, blessed. He describes this world with its gods, its Maras, and its (Brahma) Divinities, this generation with its monks and brahmins, with its kings and its people, which he has himself realized through direct knowledge. He teaches a Dhamma that is good in the beginning, good in the middle and good in the end with (the right) meaning and phrasing, he affirms a holy life that is utterly perfect and pure.' Now it is good to see such Arahants."

3. The brahmin householders of Sala went to the Blessed One; and some paid homage to the Blessed One and sat down at one side; some exchanged greetings with him, and when the courteous and amiable talk was finished, sat down at one side; some raised hands palms together in salutation to the Blessed One and sat down at one side; some pronounced their name and clan in the Blessed One's presence and sat down at one side; some kept silence and sat down at one side.

4. When they were seated, they said to the Blessed One: "Master Gotama, what is the reason, what is the condition, why some beings here, on the dissolution of the body, after death, reappear in states of deprivation, in an unhappy destination, in perdition, even in hell; and what is the reason, what is the condition, why some beings here, on the dissolution of the body, after death, reappear in a happy destination, even in the heavenly world?"

5. "Householders, it is by reason of conduct not in accordance with the Dhamma, by reason of unrighteous conduct, that beings here on the dissolution of the body, after death, reappear in states of deprivation, in an unhappy destination, in perdition, even in hell. It is by reason of conduct in accordance with the Dhamma, by reason of righteous conduct, that some beings here on the dissolution of the body, after death, reappear in a happy destination, even in the heavenly world."

6. "We do not understand the detailed meaning of this utterance of Master Gotama's spoken in brief without expounding the detailed meaning. It would be good if Master Gotama taught us the Dhamma so that we might understand the detailed meaning of Master Gotama's utterance spoken in brief without expounding the detailed meaning."

"Then, householders, listen and heed well what I shall say."

"Yes, venerable sir," they replied. The Blessed One said this:

7. "Householders, there are three kinds of bodily conduct not in accordance with the Dhamma, unrighteous conduct. There are four kinds of verbal conduct not in accordance with the Dhamma, unrighteous conduct. There are three kinds of mental conduct not in accordance with the Dhamma, unrighteous conduct.

8. "And how are there three kinds of bodily conduct not in accordance with the Dhamma, unrighteous conduct? Here someone is a killer of living beings: he is murderous, bloody-handed, given to blows and violence, and merciless to all living beings. He is a taker of what is not given: he takes as a thief another's chattels and property in the village or in the forest. He is given over to misconduct in sexual desires: he has intercourse with such (women) as are protected by the mother, father, (mother and father), brother, sister, relatives, as have a husband, as entail a penalty, and also with those that are garlanded in token of betrothal. That is how there are three kinds of bodily conduct not in accordance with the Dhamma, unrighteous conduct.

9. "And how are there four kinds of verbal conduct not in accordance with the Dhamma, unrighteous conduct? Here someone speaks falsehood: when summoned to a court or to a meeting, or to his relatives' presence, or to his guild, or to the royal family's presence, and questioned as a witness thus, 'So, good man, tell what you know,' then, not knowing, he says 'I know,' or knowing, he says 'I do not know,' not seeing, he says 'I see,' or seeing, he says 'I do not see'; in full awareness he speaks falsehood for his own ends or for another's ends or for some trifling worldly end. He speaks maliciously: he is a repeater elsewhere of what is heard here for the purpose of causing division from these, or he is a repeater to these of what is heard elsewhere for the purpose of causing division from those, and he is thus a divider of the united, a creator of divisions, who enjoys discord, rejoices in discord, delights in discord, he is a speaker of words that create discord. He speaks harshly: he utters such words as are rough, hard, hurtful to others, censorious of others, bordering on anger and unconducive to concentration. He is a gossip: as one who tells that which is unseasonable, that which is not fact, that which is not good, that which is not the Dhamma, that which is not the Discipline, and he speaks out of season speech not worth recording, which is unreasoned, indefinite, and unconnected with good. That is how there are four kinds of verbal conduct not in accordance with the Dhamma, unrighteous conduct.

10. "And how are there three kinds of mental conduct not in accordance with the Dhamma, unrighteous conduct? Here someone is covetous: he is a coveter of another's chattels and property thus: 'Oh, that what is another's were mine!' Or he has a mind of ill-will, with the intention of a mind affected by hate thus: 'May these beings be slain and slaughtered, may they be cut off, perish, or be annihilated!' Or he has wrong view, distorted vision, thus: 'There is nothing given, nothing offered, nothing sacrificed, no fruit and ripening of good and bad kammas, no this world, no other world, no mother, no father, no spontaneously (born) beings,[1] no good and virtuous monks and brahmins that have themselves realized by direct knowledge and declare this world and the other world.'[2] That is how there are three kinds of mental conduct not in accordance with the Dhamma, unrighteous conduct.

"So, householders, it is by reason of conduct not in accordance with the Dhamma, by reason of unrighteous conduct, that some beings here, on the dissolution of the body, after death, reappear in states of deprivation, in an unhappy destination, in perdition, even in hell.

11. "Householders, there are three kinds of bodily conduct in accordance with the Dhamma, righteous conduct. There are four kinds of verbal conduct in accordance with the Dhamma, righteous conduct. There are three kinds of mental conduct in accordance with the Dhamma, righteous conduct.

12. "And how are there three kinds of bodily conduct in accordance with the Dhamma, righteous conduct? Here someone, abandoning the killing of living beings, becomes one who abstains from killing living beings; with rod and weapon laid aside, gentle and kindly, he abides compassionate to all living beings. Abandoning the taking of what is not given, he becomes one who abstains from taking what is not given; he does not take as a thief another's chattels and property in the village or in the forest. Abandoning misconduct in sexual desires, he becomes one who abstains from misconduct in sexual desires: he does not have intercourse with such women as are protected by mother, father, (father and mother), brother, sister, relatives, as have a husband, as entail a penalty, and also those that are garlanded in token of betrothal. That is how there are three kinds of bodily conduct in accordance with the Dhamma, righteous conduct.

13. "And how are there four of verbal conduct in accordance with the Dhamma, righteous conduct? Here someone, abandoning false speech, becomes one who abstains from false speech: when summoned to a court or to a meeting or to his relatives' presence or to his guild or to the royal family's presence, and questioned as a witness thus, 'So, good man, tell what you know,' not knowing, he says 'I do not know,' or knowing, he says 'I know,' not seeing he says 'I do not see,' or seeing, he says 'I see'; he does not in full awareness speak falsehood for his own ends or for another's ends or for some trifling worldly end. Abandoning malicious speech, he becomes one who abstains from malicious speech: as one who is neither a repeater elsewhere of what is heard here for the purpose of causing division from these, nor a repeater to these of what is heard elsewhere for the purpose of causing division from those, who is thus a reuniter of the divided, a promoter of friendships, enjoying concord, rejoicing in concord, delighting in concord, he becomes a speaker of words that promote concord. Abandoning harsh speech, he becomes one who abstains from harsh speech: he becomes a speaker of such words as are innocent, pleasing to the ear and lovable, as go to the heart, are civil, desired of many and dear to many. Abandoning gossip, he becomes one who abstains from gossip: as one who tells that which is seasonable, that which is factual, that which is good, that which is the Dhamma, that which is the Discipline, he speaks in season speech worth recording, which is reasoned, definite and connected with good. That is how there are four kinds of verbal conduct in accordance with the Dhamma, righteous conduct.

14. "And how are there three kinds of mental conduct in accordance with the Dhamma, righteous conduct? Here someone is not covetous: he is not a coveter of another's chattels and property thus: 'Oh, that what is another's were mine!' He has no mind of ill-will, with the intention of a mind unaffected by hate thus: 'May these beings be free from enmity, affliction and anxiety, may they live happily!' He has right view, undistorted vision, thus: 'There is what is given and what is offered and what is sacrificed, and there is fruit and ripening of good and bad kammas, and there is this world and the other world and mother and father and spontaneously (born) beings, and good and virtuous monks and brahmins that have themselves realized by direct knowledge and declared this world and the other world.' That is how there are three kinds of mental conduct in accordance with the Dhamma, righteous conduct.

"So, householders, it is by reason of conduct in accordance with the Dhamma, by reason of righteous conduct, that some beings here, on the dissolution of the body, after death, reappear in a happy destination, even in the heavenly world.

15. "If a householder who observes conduct in accordance with the Dhamma, righteous conduct, should wish: 'Oh, that on the dissolution of the body, after death, I might reappear in the company of the warrior-nobles of great property!' it is possible that on the dissolution of the body, after death, he may do so. Why is that? Because he observes conduct that is in accordance with the Dhamma, righteous conduct.

16. "If a householder who observes conduct is accordance with the Dhamma, righteous conduct, should wish: 'Oh, that on the dissolution of the body, after death, I might reappear in the company of the brahmins of great property!' it is possible...

17. "If a householder who observes conduct in accordance with the Dhamma,...'...I might reappear in the company of householders of great property!' it is possible...

18. "If a householder who observes conduct in accordance with the Dhamma, righteous conduct, should wish: 'Oh, that on the dissolution of the body, after death, I might reappear in the company of the gods of the Four Kings!' it is possible that on the dissolution of the body, after death, he may do so. Why is that? Because he observes conduct in accordance with the Dhamma, righteous conduct.

19. ...of the gods of the Realm of the Thirty-three...[3]
20. ...of the gods that have Gone to Bliss...
21. ...of the Contented gods...
22. ...of the gods that Delight in Creating...
23. ...of the gods that Wield Power over others' Creations...
24. ...of the gods of Brahma's Retinue...
25. ...of the Radiant gods...
26. ...of the gods of Limited Radiance...
27. ...of the gods of Measureless Radiance...
28. ...of the gods of Streaming Radiance...
29. ...of the Glorious gods...
30. ...of the gods of Limited Glory...
31. ...of the gods of Measureless Glory...
32. ...of the gods of Refulgent Glory...
33. ...of the Very Fruitful gods...
34. ...of the gods Bathed in their own Prosperity...
35. ...of the Untormenting gods...
36. ...of the Fair-to-see gods...
37. ...of the Fair-seeing gods...
38. ...of the gods who are Junior to None...
39. ...of the gods of the base consisting of the infinity of space...
40. ...of the gods of the base consisting of the infinity of consciousness...
41. ...of the gods of the base consisting of nothingness...

42. "If a householder who observes conduct in accordance with the Dhamma, righteous conduct, should wish: 'Oh, that on the dissolution of the body, after death, I might reappear in the company of the gods of the base consisting of neither-perception-nor-non-perception!' it is possible that, on the dissolution of the body, after death, he may do so. Why is that? Because he observes conduct in accordance with the Dhamma, righteous conduct.

43. "If a householder who observes conduct in accordance with the Dhamma, righteous conduct, should wish: 'Oh, that by realization myself with direct knowledge, I may here and now enter upon and abide in the deliverance of the heart and the deliverance by wisdom that are taint-free with exhaustion of taints!' it is possible that, by realization himself with direct knowledge, he may here and now enter upon and abide in the deliverance of the heart and the deliverance by wisdom that are taint-free with exhaustion of taints. Why is that? Because he observes conduct in accordance with the Dhamma, righteous conduct."

44. When this was said, the brahmin householders of Sala said to the Blessed One:

"Magnificent, Master Gotama! Magnificent, Master Gotama! The Dhamma has been made clear in many ways by Master Gotama, as though he were turning upright what had been overthrown, revealing the hidden, showing the way to one who was lost, holding up a lamp in the darkness for those with eyes to see forms.

45. "We go to Master Gotama for refuge, and to the Dhamma, and to the Sangha of bhikkhus. From today let Master Gotama accept us as followers who have gone to him for refuge for life."

Notes:

1. Beings who appear due to the force of past action (kamma) in some states of birth: all gods and divinities, ghosts, inhabitants of hells.[Go back]

2. For an explanation of these views held by some teachers in the Buddhist time, and which were a rejection of all moral values, see Ledi Sayadaw, The Eightfold Path and its Factors Explained (BPS Wheel No. 245/247).[Go back]

3. The rendering of the various gods' names are based on the commentary to the Hadayavibhanga (in the Vibhanga, second book of the Abhidhamma: see The Book of Analysis, P.T.S. Translation Series).[Go back]

Revised: Mon 1 March 1999, http://world.std.com/~metta/canon/majjhima/mn41.html

Source = BuddhaSasana
[Muïc luïc kinh Trung Boä]