Ngöôøi Cö Só [ Trôû Veà ] [Trang Chuû] [ Index Vieät ] [Index Pali]
Trung Boä Kinh
Majjhima Nikaya44. Tieåu kinh Phöông quaûng
(Cuølavedalla sutta)
Nhö vaày toâi nghe.
Moät thôøi Theá Toân ôû Rajagaha (Vöông Xaù), tai Veluvana (Truùc Laâm), choã Kalandaka Nivapa. Roài nam cö só Visakha ñeán choã Tyû-kheo-ni Dhammadinna ôû, sau khi ñeán, ñaûnh leã Tyû-kheo-ni Dhammadinna roài ngoài xuoáng moät beân. Sau khi ngoài xuoáng moät beân, nam cö só Visakha thöa vôùi Tyû-kheo ni Dhammadinna:
(Töï thaân)
-- Thöa Ni sö, töï thaân, töï thaân, (Sakkaya), ñöôïc goïi laø nhö vaäy. Thöa Ni sö, Theá Toân goïi töï thaân laø nhö theá naøo?
-- Hieàn giaû Visakha, Theá Toân goïi naêm thuû uaån laø töï thaân, töùc laø saéc thuû uaån, thoï thuû uaån, töôûng thuû uaån, haønh thuû uaån vaø thöùc thuû uaån. Hieàn giaû Visakha, naêm thuû uaån naøy, Theá Toân goïi laø töï thaân.
-- Laønh thay, thöa Ni sö.
Nam cö só Visakha hoan hyû, tín thoï lôøi Tyû-kheo-ni Dhammadinna noùi, roài hoûi Tyû-kheo-ni Dhammadinna theâm moät caâu hoûi nöõa:
-- Töï thaân taäp khôûi, töï thaân taäp khôûi, thöa Ni sö, ñöôïc goïi laø nhö vaäy. Thöa Ni sö, Theá Toân goïi töï thaân taäp khôûi (Sakkaya samudaya) laø nhö theá naøo?
-- Hieàn giaû Visakha, khaùt aùi naøy ñöa ñeán taùi sanh, caâu höõu vôùi hyû vaø tham, tìm caàu hyû laïc choã naøy choã kia, töùc laø duïc aùi, höõu aùi vaø phi höõu aùi. Hieàn giaû Visakha, khaùt aùi naøy, Theá Toân goïi laø töï thaân taäp khôûi.
-- Töï thaân dieät, töï thaân dieät, thöa Ni sö, ñöôïc goïi laø nhö vaäy. Theá Toân goïi töï thaân dieät laø nhö theá naøo?
-- Hieàn giaû Visakha, söï ñoaïn dieät, khoâng tham ñaém, khoâng coù dö taøn cuûa khaùt aùi aáy, söï xaû ly, söï vaát boû, söï giaûi thoaùt, söï voâ chaáp. Hieàn giaû Visakha, söï ñoaïn dieät naøy, Theá Toân goïi laø töï thaân dieät.
-- Thöa Ni sö, töï thaân dieät ñaïo, töï thaân dieät ñaïo, ñöôïc goïi laø nhö vaäy. Thöa Ni sö, Theá Toân goïi töï thaân dieät ñaïo laø nhö theá naøo?
-- Hieàn giaû Visakha, Con ñöôøng Thaùnh taùm ngaønh naøy, Theá Toân goïi laø töï thaân dieät ñaïo, töùc laø chaùnh tri kieán, chaùnh tö duy, chaùnh ngöõ, chaùnh nghieäp, chaùnh maïng, chaùnh tinh taán, chaùnh nieäm, chaùnh ñònh.
-- Thöa Ni sö, thuû naøy töùc laø naêm thuû uaån kia hay thuû naøy khaùc vôùi naêm thuû uaån?
-- Khoâng phaûi, Hieàn giaû Visakha. Thuû naøy töùc laø naêm thuû uaån kia, thuû naøy khoâng khaùc vôùi naêm thuû uaån kia, Hieàn giaû Visakha, phaøm coù duïc tham ñoái vôùi naêm thuû uaån, töùc laø (chaáp) thuû ñoái vôùi chuùng ôû ñaây vaäy.
(Thaân kieán)
-- Thöa Ni sö, theá naøo laø thaân kieán?
-- ÔÛ ñaây, Hieàn giaû Visakha, keû voâ vaên phaøm phu khoâng ñeán yeát kieán caùc baäc Thaùnh, khoâng thuaàn thuïc phaùp caùc baäc Thaùnh, khoâng tu taäp phaùp caùc baäc Thaùnh, khoâng ñeán yeát kieán caùc baäc Chaân nhaân, khoâng thuaàn thuïc phaùp caùc baäc Chaân nhaân, khoâng tu taäp phaùp caùc baäc Chaân nhaân, xem saéc laø töï ngaõ hay xem töï ngaõ laø coù saéc, hay xem saéc laø trong töï ngaõ hay xem töï ngaõ laø trong saéc; xem thoï laø töï ngaõ, hay xem töï ngaõ laø coù thoï, hay xem thoï laø trong töï ngaõ, hay xem töï ngaõ laø trong thoï; xem töôûng laø töï ngaõ, hay xem töï ngaõ laø coù töôûng, hay xem töôûng laø trong töï ngaõ, hay xem töï ngaõ laø trong töôûng; xem haønh laø töï ngaõ, xem töï ngaõ laø coù haønh, hay xem haønh laø trong töï ngaõ, hay xem töï ngaõ laø trong haønh; xem thöùc laø töï ngaõ, hay xem töï ngaõ laø coù thöùc, hay xem thöùc laø trong töï ngaõ, hay xem töï ngaõ laø trong thöùc. Nhö vaäy, Hieàn giaû Visakha, laø thaân kieán.
-- Thöa Ni sö, theá naøo laø khoâng phaûi thaân kieán?
-- ÔÛ ñaây, Hieàn giaû Visakha, vò Ña vaên Thaùnh ñeä töû ñeán yeát kieán caùc baäc Thaùnh, thuaàn thuïc phaùp caùc baäc Thaùnh, tu taäp phaùp caùc baäc Thaùnh, ñeán yeát kieán caùc baäc Chaân nhaân, thuaàn thuïc phaùp caùc baäc Chaân nhaân, tu taäp phaùp caùc baäc Chaân nhaân, khoâng xem saéc laø töï ngaõ, khoâng xem töï ngaõ laø coù saéc, khoâng xem saéc laø trong töï ngaõ, khoâng xem töï ngaõ laø trong saéc; khoâng xem thoï laø töï ngaõ, khoâng xem töï ngaõ laø coù thoï, khoâng xem thoï laø trong töï ngaõ, khoâng xem töï ngaõ laø trong thoï; khoâng xem töôûng laø töï ngaõ, khoâng xem töï ngaõ laø coù töôûng, khoâng xem töôûng laø trong töï ngaõ, khoâng xem töï ngaõ laø trong töôûng; khoâng xem caùc haønh laø töï ngaõ, khoâng xem töï ngaõ laø coù caùc haønh, khoâng xem caùc haønh laø trong töï ngaõ, khoâng xem töï ngaõ laø trong caùc haønh; khoâng xem thöùc laø töï ngaõ, khoâng xem töï ngaõ laø coù thöùc, khoâng xem thöùc laø trong töï ngaõ, khoâng xem töï ngaõ laø trong thöùc. Nhö vaäy, Hieàn giaû Visakha, laø khoâng coù thaân kieán.
(Baùt chaùnh ñaïo)
-- Thöa Ni sö, theá naøo laø Thaùnh ñaïo Taùm ngaønh?
-- Hieàn giaû Visakha, ñaây laø Thaùnh ñaïo Taùm ngaønh, töùc laø chaùnh tri kieán, chaùnh tö duy, chaùnh ngöõ, chaùnh nghieäp, chaùnh maïng, chaùnh tinh taán, chaùnh nieäm, chaùnh ñònh.
-- Thöa Ni sö, Thaùnh ñaïo Taùm ngaønh naøy laø höõu vi hay voâ vi?
-- Hieàn giaû Visakha, Thaùnh ñaïo Taùm ngaønh naøy laø höõu vi.
-- Thöa Ni sö, ba uaån ñöôïc Thaùnh ñaïo Taùm ngaønh thaâu nhieáp hay Thaùnh ñaïo Taùm ngaønh ñöôïc ba uaån thaâu nhieáp?
-- Hieàn giaû Visakha, ba uaån khoâng bò Thaùnh ñaïo Taùm ngaønh thaâu nhieáp; Hieàn giaû Visakha, Thaùnh ñaïo Taùm ngaønh bò ba uaån thaâu nhieáp. Hieàn giaû Visakha, chaùnh ngöõ, chaùnh nghieäp vaø chaùnh maïng, nhöõng phaùp naøy ñöôïc thaâu nhieáp trong giôùi uaån. Chaùnh tinh taán, chaùnh nieäm vaø chaùnh ñònh, nhöõng phaùp naøy ñöôïc thaâu nhieáp trong ñònh uaån. Chaùnh tri kieán vaø chaùnh tö duy, nhöõng phaùp naøy ñöôïc thaâu nhieáp trong tueä uaån
(Ñònh)
-- Thöa Ni sö theá naøo laø ñònh, theá naøo laø ñònh töôùng, theá naøo laø ñònh tö cuï, theá naøo laø ñònh tu taäp?
-- Hieàn giaû Visakha, nhaát taâm laø ñònh, Boán Nieäm Xöù laø ñònh töôùng, Boán Tinh caàn laø ñònh tö cuï, söï luyeän taäp, söï tu taäp, söï taùi tu taäp cuûa nhöõng phaùp aáy laø ñònh tu taäp ôû ñaây vaäy.
(Haønh)
-- Thöa Ni sö, coù bao nhieâu haønh?
-- Hieàn giaû, coù ba loaïi haønh naøy: thaân haønh, khaåu haønh, vaø taâm haønh.
-- Thöa Ni sö, theá naøo laø thaân haønh, theá naøo laø khaåu haønh, theá naøo laø taâm haønh?
-- Thôû voâ, thôû ra, Hieàn giaû Visakha, laø thaân haønh, taàm töù laø khaåu haønh, töôûng vaø thoï laø taâm haønh.
-- Thöa Ni sö, vì sao thôû voâ thôû ra laø thaân haønh, vì sao taàm töù laø khaåu haønh, vì sao töôûng vaø thoï laø taâm haønh?
-- Thôû voâ, thôû ra, Hieàn giaû Visakha, thuoäc veà thaân, nhöõng phaùp naøy leä thuoäc vôùi thaân, neân thôû voâ thôû ra thuoäc veà thaân haønh. Hieàn giaû Visakha, tröôùc phaûi taàm vaø töù roài sau môùi phaùt lôøi noùi, neân taàm töù thuoäc veà khaåu haønh. Töôûng vaø thoï vaø taâm sôû, caùc phaùp naøy leä thuoäc vôùi taâm, neân töôûng vaø thoï thuoäc veà taâm haønh.
(Dieät ñònh)
-- Thöa Ni sö, nhö theá naøo laø chöùng nhaäp Dieät thoï töôûng ñònh?
-- Hieàn giaû Visakha, Tyû-kheo chöùng nhaäp Dieät thoï töôûng ñònh, vò aáy khoâng nghó raèng: "Toâi seõ chöùng nhaäp Dieät thoï töôûng ñònh", hay "Toâi ñang chöùng nhaäp Dieät thoï töôûng ñònh" hay "Toâi ñaõ chöùng nhaäp Dieät thoï töôûng ñònh". Vì raèng, taâm cuûa vò naøy tröôùc ñaõ ñöôïc tu taäp nhö vaäy neân ñöa ñeán traïng thaùi nhö vaäy.
-- Thöa Ni sö, Tyû-kheo chöùng nhaäp Dieät thoï töôûng ñònh, nhöõng phaùp gì dieät tröôùc, thaân haønh, hay khaåu haønh, hay taâm haønh?
-- Hieàn giaû Visakha, vò Tyû-kheo chöùng nhaäp Dieät thoï töôûng ñònh, khaåu haønh dieät tröôùc, roài ñeán thaân haønh, roài ñeán taâm haønh.
-- Thöa Ni sö, laøm theá naøo xuaát khôûi Dieät thoï töôûng ñònh?
-- Hieàn giaû Visakha, vò Tyû-kheo xuaát khôûi Dieät thoï töôûng ñònh, khoâng coù nghó raèng: "Toâi seõ xuaát khôûi Dieät thoï töôûng ñònh", hay "Toâi ñang xuaát khôûi Dieät thoï töôûng ñònh", hay: "Toâi ñaõ xuaát khôûi Dieät thoï töôûng ñònh". Vì raèng taâm cuûa vò naøy tröôùc ñaõ tu taäp nhö vaäy neân ñöa ñeán traïng thaùi nhö vaäy.
-- Thöa Ni sö, Tyû-kheo xuaát khôûi Dieät thoï töôûng ñònh, nhöõng phaùp naøo khôûi leân tröôùc, thaân haønh, hay khaåu haønh hay taâm haønh?
-- Hieàn giaû Visakha, Tyû-kheo xuaát khôûi Dieät thoï töôûng ñònh, taâm haønh khôûi leân tröôùc nhaát, roài ñeán thaân haønh, roài ñeán khaåu haønh.
-- Thöa Ni sö, khi Tyû-kheo xuaát khôûi Dieät thoï töôûng ñònh, vò aáy caûm giaùc nhöõng xuùc naøo?
-- Hieàn giaû Visakha, khi Tyû-kheo xuaát khôûi Dieät thoï töôûng ñònh, vò aáy caûm giaùc ba loaïi xuùc: khoâng xuùc, voâ töôùng xuùc, voâ nguyeän xuùc.
-- Thöa Ni sö, khi Tyû-kheo xuaát khôûi Dieät thoï töôûng ñònh, taâm cuûa vò aáy thieân veà gì, höôùng veà gì, khuynh höôùng veà gì?
-- Hieàn giaû Visakha, khi Tyû-kheo xuaát khôûi Dieät thoï töôûng ñònh, taâm cuûa vò aáy thieân veà ñoäc cö, höôùng veà ñoäc cö, khuynh höôùng veà ñoäc cö.
(Thoï)
-- Thöa Ni sö, coù bao nhieâu thoï?
-- Hieàn giaû Visakha, coù ba thoï naøy, laïc thoï, khoå thoï, baát khoå baát laïc thoï.
-- Thöa Ni sö, theá naøo laø laïc thoï, theá naøo laø khoå thoï, theá naøo laø baát khoå baát laïc thoï?
-- Hieàn giaû Visakha, caùi gì ñöôïc caûm thoï bôûi thaân hay taâm, moät caùch khoaùi laïc, khoaùi caûm, nhö vaäy laø laïc thoï. Hieàn giaû Visakha, caùi gì ñöôïc caûm thoï bôûi thaân hay taâm, moät caùch ñau khoå, khoâng khoaùi caûm, nhö vaäy laø khoå thoï. Hieàn giaû Visakha, caùi gì ñöôïc caûm thoï bôûi thaân hay taâm khoâng khoaùi caûm, khoâng khoaùi caûm nhö vaäy laø baát khoå baát laïc thoï.
-- Thöa Ni sö, ñoái vôùi laïc thoï, caùi gì laïc, caùi gì khoå? Ñoái vôùi khoå thoï, caùi gì khoå, caùi gì laïc? Ñoái vôùi baát khoå baát laïc thoï, caùi gì laïc, caùi gì khoå?
-- Hieàn giaû Visakha, ñoái vôùi laïc thoï, caùi gì truù laø laïc, caùi gì bieán hoaïi laø khoå. Ñoái vôùi khoå thoï, caùi gì truù laø khoå, caùi gì bieán hoaïi laø laïc. Ñoái vôùi baát khoå baát laïc thoï, coù trí laø laïc, voâ trí laø khoå.
(Tuøy mieân)
-- Thöa Ni sö, trong laïc thoï, coù tuøy mieân gì toàn taïi; trong khoå thoï, coù tuøy mieân gì toàn taïi; trong baát khoå baát laïc thoï, coù tuøy mieân gì toàn taïi?
-- Hieàn giaû Visakha, trong laïc thoï, tham tuøy mieân toàn taïi; trong khoå thoï, saân tuøy mieân toàn taïi; trong taát caû baát khoå baát laïc thoï, voâ minh tuøy mieân toàn taïi?
-- Thöa Ni sö, coù phaûi trong taát caû laïc thoï, tham tuøy mieân toàn taïi; trong taát caû khoå thoï, saân tuøy mieân toàn taïi; trong taát caû baát khoå baát laïc thoï, voâ minh tuøy mieân toàn taïi?
-- Hieàn giaû Visakha, khoâng phaûi trong taát caû laïc thoï, tham tuøy mieân toàn taïi; khoâng phaûi trong taát caû khoå thoï, saân tuøy mieân toàn taïi; khoâng phaûi trong taát caû baát khoå baát laïc thoï, voâ minh tuøy mieân toàn taïi.
-- Thöa Ni sö, trong laïc thoï, caùi gì phaûi töø boû. Trong khoå thoï, caùi gì phaûi töø boû. Trong baát khoå baát laïc thoï, caùi gì phaûi töø boû?
-- Hieàn giaû Visakha, trong laïc thoï, tham tuøy mieân phaûi töø boû. Trong khoå thoï, saân tuøy mieân phaûi töø boû. Trong baát khoå baát laïc thoï, voâ minh tuøy mieân phaûi töø boû.
-- Thöa Ni sö, coù phaûi trong taát caû laïc thoï, tham tuøy mieân phaûi töø boû. Trong taát caû khoå thoï, saân tuøy mieân phaûi töø boû. Trong taát caû baát khoå baát laïc thoï, voâ minh tuøy mieân phaûi töø boû?
-- Hieàn giaû Visakha, khoâng phaûi trong taát caû laïc thoï, tham tuøy mieân phaûi töø boû; trong taát caû khoå thoï, saân tuøy mieân phaûi töø boû; trong taát caû baát khoå baát laïc thoï, voâ minh tuøy mieân phaûi töø boû. ÔÛ ñaây, Hieàn giaû Visakha, vò Tyû-kheo ly duïc, ly baát thieän phaùp, chöùng vaø an truù Thieàn thöù nhaát, moät traïng thaùi hyû laïc do ly duïc sanh, coù taàm vaø töù. Do vaäy tham ñaõ ñöôïc töø boû, khoâng coøn tham tuøy mieân toàn taïi ôû ñaây.
ÔÛ ñaây, Hieàn giaû Visakha, vò Tyû-kheo suy tö nhö sau: "Chaéc chaén ta seõ chöùng vaø an truù trong truù xöù maø nay caùc vò Thaùnh ñang an truù". Vì muoán phaùt nguyeän höôùng ñeán caùc caûnh giaûi thoaùt voâ thöôïng, do öôùc nguyeän aáy, khôûi leân öu tö. Do vaäy, saân ñöôïc töø boû, khoâng coøn saân tuøy mieân toàn taïi ôû ñaây.
ÔÛ ñaây, Hieàn giaû Visakha, vò Tyû-kheo xaû laïc vaø xaû khoå, dieät hyû öu ñaõ caûm thoï tröôùc, chöùng vaø truù Thieàn thöù tö, khoâng khoå, khoâng laïc, xaû nieäm thanh tònh. Do vaäy voâ minh ñaõ ñöôïc töø boû, khoâng coøn voâ minh tuøy mieân toàn taïi ôû ñaây.
(Ñoái taùc)
-- Thöa Ni sö, laïc thoï laáy gì laøm töông ñöông?
-- Hieàn giaû Visakha, laïc thoï laáy khoå thoï laøm töông ñöông.
-- Thöa Ni sö, khoå thoï laáy gì laøm töông ñöông?
-- Hieàn giaû Visakha, khoå thoï laáy laïc thoï laøm töông ñöông.
-- Thöa Ni sö, baát khoå baát laïc thoï laáy gì laøm töông ñöông?
-- Hieàn giaû Visakha, baát khoå baát laïc thoï laáy voâ minh laøm töông ñöông.
-- Thöa Ni sö, voâ minh laáy gì laøm töông ñöông?
-- Hieàn giaû Visakha, voâ minh laáy minh laøm töông ñöông.
-- Thöa Ni sö, minh laáy gì laøm töông ñöông?
-- Hieàn giaû Visakha, minh laáy giaûi thoaùt laøm töông ñöông.
-- Thöa Ni sö, giaûi thoaùt laáy gì laøm töông ñöông?
-- Hieàn giaû Visakha, giaûi thoaùt laáy Nieát-baøn laøm töông ñöông?
-- Thöa Ni sö, Nieát-baøn laáy gì laøm töông ñöông?
-- Hieàn giaû Visakha, caâu hoûi ñi quaù xa, vöôït ra ngoaøi giôùi haïn caâu traû lôøi. Hieàn giaû Visakha, phaïm haïnh laø ñeå theå nhaäp vaøo Nieát-baøn, ñeå vöôït qua ñeán Nieát-baøn, ñeå ñaït cöùu caùnh Nieát-baøn. Hieàn giaû Visakha, neáu Hieàn giaû muoán, haõy ñeán choã Theá Toân ôû, vaø hoûi yù nghóa naøy. Vaø Theá Toân traû lôøi cho Hieàn giaû nhö theá naøo, haõy nhö vaäy thoï trì.
(Keát luaän)
Roài nam cö só Visakha hoan hyû, tín thoï lôøi Tyû-kheo-ni Dhammadinna giaûng, töø choã ngoài ñöùng daäy, ñaûnh leã Tyû-kheo ni Dhammadinna, thaân beân phaûi höôùng veà phía Tyû-kheo-ni roài töø bieät, ñi ñeán choã Theá Toân ôû. Sau khi ñeán, ñaûnh leã Theá Toân roài ngoài xuoáng moät beân. Ngoài moät beân, nam cö só Visakha thuaät laïi cho Theá Toân taát caû caâu chuyeän ñaøm ñaïo vôùi Tyû-kheo-ni Dhammadinna. Khi nghe noùi vaäy, Theá Toân noùi vôùi nam cö só Visakha:
-- Naøy Visakha, Tyû-kheo-ni Dhammadinna laø baäc Hieàn trí! Naøy Visakha, Tyû-kheo-ni Dhammadinna laø baäc Ñaïi tueä. Naøy Visakha, neáu OÂng hoûi Ta yù nghóa aáy, Ta cuõng traû lôøi nhö Tyû-kheo-ni Dhammadinna ñaõ traû lôøi. OÂng ñoái vôùi nghóa naøy, haõy nhö vaäy thoï trì.
Theá Toân thuyeát giaûng nhö vaäy. Nam cö só Visakha 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).
9/99
Majjhima Nikaya 44
Culavedalla Sutta
The Shorter Set of Questions-and-AnswersTranslated by Bhikkhu Thanissaro
Translator's note: The Buddha praised Dhammadinna the nun as the foremost Dhamma teacher among his nun disciples. In this discourse she answers questions put to her by a layman -- Visakha -- who, according to the commentary, was her former husband, a merchant of Rajagaha, and a non-returner.
I have heard that on one occasion the Blessed One was staying near Rajagaha in the Bamboo Grove, the Squirrels' Sanctuary. Then Visakha the lay follower went to Dhammadinna the nun and, on arrival, having bowed down to her, sat to one side. As he was sitting there he said to her, "'Self-identification. Self-identification,' it is said, lady. Which self-identification is described by the Blessed One?"
"There are these five clinging-aggregates, friend Visakha: form as a clinging-aggregate, feeling as a clinging-aggregate, perception as a clinging-aggregate, fabrications as a clinging-aggregate, consciousness as a clinging-aggregate. These five clinging-aggregates are the self-identification described by the Blessed One."
Saying, "Yes, lady," Visakha the lay follower delighted and rejoiced in what Dhammadinna the nun had said. Then he asked her a further question: "'The origination of self-identification, the origination of self-identification,' it is said, lady. Which origination of self-identification is described by the Blessed One?"
"The craving that makes for further becoming -- accompanied by passion and delight, relishing now here and now there -- i.e., craving for sensual pleasure, craving for becoming, craving for non-becoming: This, friend Visakha, is the origination of self-identification described by the Blessed One."
"'The cessation of self-identification, the cessation of self-identification,' it is said, lady. Which cessation of self-identification is described by the Blessed One?"
"The remainderless fading and cessation, renunciation, relinquishment, release, and letting go of that very craving: This, friend Visakha, is the cessation of self-identification described by the Blessed One."
"'The way of practice leading to the cessation of self-identification, the way of practice leading to the cessation of self-identification,' it is said, lady. Which way of practice leading to the cessation of self-identification is described by the Blessed One?"
"Precisely this noble eightfold path -- right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration: This, friend Visakha, is the way of practice leading to the cessation of self-identification described by the Blessed One."
"Is it the case, lady, that clinging is the same thing as the five clinging-aggregates or is it something separate?"
"Friend Visakha, neither is clinging the same thing as the five clinging-aggregates, nor is it something separate. Whatever desire and passion there is with regard to the five clinging-aggregates, that is the clinging there."
"But, lady, how does self-identification come about?"
"There is the case, friend Visakha, where an uninstructed, run-of-the-mill person -- who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for men of integrity, is not well-versed or disciplined in their Dhamma -- assumes form (the body) to be the self, or the self as possessing form, or form as in the self, or the self as in form.
"He assumes feeling to be the self....
"He assumes perception to be the self....
"He assumes (mental) fabrications to be the self....
"He assumes consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. This is how self-identification comes about."
"But, lady, how does self-identification not come about?"
"There is the case where a well-instructed noble disciple -- who has regard for noble ones, is well-versed and disciplined in their Dhamma; who has regard for men of integrity, is well-versed and disciplined in their Dhamma -- does not assume form to be the self, or the self as possessing form, or form as in the self, or the self as in form.
"He does not assume feeling to be the self....
"He does not assume perception to be the self....
"He does not assume fabrications to be the self....
"He does not assume consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. This is how self-identification does not come about."
"Now, again, lady, what is the noble eightfold path?"
"This is the noble eightfold path, friend Visakha: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration."
"Is the noble eightfold path fabricated or unfabricated?"
"The noble eightfold path is fabricated."
"And are the three aggregates [of virtue, concentration, and discernment] included under the noble eightfold path, lady, or is the noble eightfold path included under the three aggregates?"
"The three aggregates are not included under the noble eightfold path, friend Visakha, but the noble eightfold path is included under the three aggregates. Right speech, right action, and right livelihood come under the aggregate of virtue. Right effort, right mindfulness, and right concentration come under the aggregate of concentration. Right view and right resolve come under the aggregate of discernment."
"Now what is concentration, lady, what qualities are its themes, what qualities are its requisites, and what is its development?"
"Singleness of mind is concentration, friend Visakha; the four frames of reference are its themes; the four right exertions are its requisites; and any cultivation, development, and pursuit of these qualities is its development."
"Now, lady, what are fabrications?"
"These three fabrications, friend Visakha: bodily-fabrications, verbal fabrications, and mental fabrications."
"But what are bodily-fabrications? What are verbal fabrications? What are mental fabrications?"
"In-and-out breaths are bodily fabrications. Directed thought and evaluation are verbal fabrications. Perceptions and feelings are mental fabrications."
"But why are in-and-out breaths bodily fabrications? Why are directed thought and evaluation verbal fabrications? Why are perceptions and feelings mental fabrications?"
"In-and-out breaths are bodily; these are things tied up with the body. That's why in-and-out breaths are bodily fabrications. Having first directed one's thoughts and made an evaluation, one then breaks out into speech. That's why directed thought and evaluation are verbal fabrications. Perceptions and feelings are mental; these are things tied up with the mind. That's why perceptions and feelings are mental fabrications."
"Now, lady, how does the attainment of the cessation of perception and feeling come about?"
"The thought does not occur to a monk as he is attaining the cessation of perception and feeling that 'I am about to attain the cessation of perception and feeling' or that 'I am attaining the cessation of perception and feeling' or that 'I have attained the cessation of perception and feeling.' Instead, the way his mind has previously been developed leads him to that state."
"But when a monk is attaining the cessation of perception and feeling, which things cease first: bodily fabrications, verbal fabrications, or mental fabrications?"
"When a monk is attaining the cessation of perception and feeling, friend Visakha, verbal fabrications cease first, then bodily fabrications, then mental fabrications."[1]
"Now, lady, how does emergence from the cessation of perception and feeling come about?"
"The thought does not occur to a monk as he is emerging from the cessation of perception and feeling that 'I am about to emerge from the cessation of perception and feeling' or that 'I am emerging from the cessation of perception and feeling' or that 'I have emerged from the cessation of perception and feeling.' Instead, the way his mind has previously been developed leads him to that state."
"But when a monk is emerging from the cessation of perception and feeling, which things arise first: bodily fabrications, verbal fabrications, or mental fabrications?"
"When a monk is attaining the cessation of perception and feeling, friend Visakha, mental fabrications arise first, then bodily fabrications, then verbal fabrications."
"When a monk has emerged from the cessation of perception and feeling, lady, how many contacts make contact?"
"When a monk has emerged from the cessation of perception and feeling, friend Visakha, three contacts make contact: contact with emptiness, contact with the signless, and contact with the undirected."[2]
"When a monk has emerged from the cessation of perception and feeling, lady, to what does his mind lean, to what does it tend, to what does it incline?"
"When a monk has emerged from the cessation of perception and feeling, friend Visakha, his mind leans to seclusion, tends to seclusion, inclines to seclusion."[3]
"Now, lady, how many kinds of feeling are there?"
"These three kinds of feeling: pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling."
"What is pleasant feeling? What is painful feeling? What is neither-pleasant-nor-painful feeling?"
"Whatever is experienced physically or mentally as pleasant and gratifying is pleasant feeling. Whatever is experienced physically or mentally as painful and hurting is painful feeling. Whatever is experienced physically or mentally as neither gratifying nor hurting is neither-pleasant-nor-painful feeling."
"In what way is pleasant feeling pleasant, lady, and in what way painful?"
"Pleasant feeling is pleasant in remaining, and painful in changing, friend Visakha. Painful feeling is painful in remaining and pleasant in changing. Neither-pleasant-nor-painful feeling is pleasant in occurring together with knowledge, and painful in occurring without knowledge."
"What latent tendency lies latent in pleasant feeling? What latent tendency lies latent in painful feeling? What latent tendency lies latent in neither-pleasant-nor-painful feeling?"
"The latent tendency to passion lies latent in pleasant feeling. The latent tendency to irritation lies latent in painful feeling. The latent tendency to ignorance lies latent in neither-pleasant-nor-painful feeling."
"Does the latent tendency to passion lie latent in all pleasant feeling? Does the latent tendency to irritation lie latent in all painful feeling? Does the latent tendency to ignorance lie latent in all neither-pleasant-nor-painful feeling?"
"No...."
"What is to be abandoned in pleasant feeling? What is to be abandoned in painful feeling? What is to be abandoned in neither-pleasant-nor-painful feeling?"
"The latent tendency to passion is to be abandoned in pleasant feeling. The latent tendency to irritation is to be abandoned in painful feeling. The latent tendency to ignorance is to be abandoned in neither-pleasant-nor-painful feeling."
"Is the latent tendency to passion to be abandoned in all pleasant feeling? Is the latent tendency to irritation to be abandoned in all painful feeling? Is the latent tendency to ignorance to be abandoned in all neither-pleasant-nor-painful feeling?"
"No .... There is the case where a monk -- quite withdrawn from sensuality, withdrawn from unskillful qualities -- enters and remains in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. With that he abandons passion. No latent tendency to passion lies latent there.[4] There is the case where a monk considers, 'O when will I enter and remain in the sphere that those who are noble now enter and remain in?' And as he thus nurses this yearning for the unexcelled liberations, there arises within him sorrow based on that yearning. With that he abandons irritation. No latent tendency to irritation lies latent there.[5] There is the case where a monk, with the abandoning of pleasure and pain -- as with the earlier disappearance of elation and distress -- enters and remains in the fourth jhana: purity of equanimity and mindfulness, neither pleasure nor pain. With that he abandons ignorance. No latent tendency to ignorance lies latent there."[6]
"Now what, lady, lies on the other side of pleasant feeling?"
"Passion lies on the other side of pleasant feeling."
"And what lies on the other side of painful feeling?"
"Irritation lies on the other side of painful feeling."
"What lies on the other side of neither-pleasant-nor-painful feeling?"
"Ignorance lies on the other side of neither-pleasant-nor-painful feeling."
"What lies on the other side of ignorance?"
"Clear knowing lies on the other side of ignorance."
"What lies on the other side of clear knowing?"
"Release lies on the other side of clear knowing."
"What lies on the other side of release?"
"Unbinding lies on the other side of release."
"What lies on the other side of Unbinding?"
"You've gone too far, friend Visakha. You can't keep holding on up to the limit of questions. For the holy life plunges into Unbinding, culminates in Unbinding, has Unbinding as its final end. If you wish, go to the Blessed One and ask him the meaning of these things. Whatever he says, that's how you should remember it."
Then Visakha the lay follower, delighting and rejoicing in what Dhammadinna the nun had said, bowed down to her and, keeping her to his right, went to the Blessed One. On arrival, having bowed down to the Blessed One, he sat to one side. As he was sitting there he told the Blessed One the full extent of the conversation he had had with Dhammadinna the nun. When this was said, the Blessed One said to him, "Dhammadinna the nun is wise, Visakha, a woman of great discernment. If you had asked me those things, I would have answered you in the same way she did. That is the meaning of those things. That is how you should remember it."
That is what the Blessed One said. Gratified, Visakha the lay follower delighted in the Blessed One's words.
Notes
1. Verbal fabrication grows still on attaining the second jhana; bodily fabrication grows still on attaining the fourth jhana; mental fabrication grows still on attaining the cessation of perception and feeling. [Go back]2. Emptiness, the signless, and the undirected are names for a state of concentration that lies on the threshold of Unbinding. They differ only in how they are approached. According to the commentary, they color one's first apprehension of Unbinding: a meditator who has been focusing on the theme of inconstancy will first apprehend Unbinding as signless; one who has been focusing on the theme of stress will first apprehend it as undirected; one who has been focusing on the theme of not-self will first apprehend it as emptiness. [Go back]
3. According to the commentary, "seclusion" here stands for Unbinding. On emerging from the cessation of perception and feeling, and having had contact with emptiness/the signless/the undirected, the mind inclines naturally to a direct experience of Unbinding. [Go back]
4. In other words, once the pleasure of the first jhana has been used as a basis for giving rise to the discernment that leads to arahantship, the mind has no further latent tendency to passion in pleasant feeling. (The commentary says that this is true at attainment of non-returning, but this must be a mistake, as non-returners are still subject to passion for form and formless phenomena.) [Go back]
5. Once this sorrow has has been used as a basis for giving rise to the discernment that leads to non-returning, the mind has no further latent tendency to irritation in painful feeling. [Go back]
6. Once this feeling of neither pleasure nor pain has been used as a basis for giving rise to the discernment that leads to arahantship, the mind has no further latent tendency to ignorance in feelings of neither pleasure nor pain. [Go back]
Revised: 9 November 1998 ; http://world.std.com/~metta/canon/majjhima/mn44.html
Source = BuddhaSasana
[Muïc luïc kinh Trung Boä]