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Trung Boä Kinh
Majjhima Nikaya57. Kinh Haïnh con choù
(Kukkuravatika sutta)
Nhö vaày toâi nghe.
Moät thôøi Theá Toân ôû giöõa daân chuùng Koliya Haliddavasana laø teân moät thò traán cuûa daân chuùng Koliya.
Roài Punna Koliyaputta, haønh trì haïnh con boø, vaø loõa theå Seniya, haønh trì haïnh con choù, cuøng ñi ñeán Theá Toân, sau khi ñeán Punna Koliyaputta, haønh trì haïnh con boø, ñaûnh leã Theá Toân roài ngoài xuoáng moät beân. Coøn loõa theå Seniya, haønh trì haïnh con choù, noùi lôøi hoûi thaêm vôùi Theá Toân, sau khi noùi leân lôøi hoûi thaêm thaân höõu, roài ngoài xuoáng moät beân, ngoài choõ hoû nhö con choù. Sau khi ngoài moät beân, Punna Koliyaputta, haønh trì haïnh con boø baïch Theá Toân:
-- Baïch Theá Toân, loõa theå Seniya, haønh trì haïnh con choù, thöïc haønh nhöõng haïnh khoù haønh, aên ñoà aên quaêng xuoáng ñaát, chaáp nhaän vaø haønh trì haïnh con choù trong moät thôøi gian daøi, vaäy sanh thuù oâng aáy theá naøo, vaän maïng oâng aáy theá naøo?
-- Thoâi vöøa roài Punna, haõy döøng laïi ñaây, chôù coù hoûi Ta nöõa.
Laàn thöù hai... (nhö treân)... Laàn thöù ba Punna Koliyaputta, haønh trì haïnh con boø baïch Theá Toân:
-- Baïch Theá Toân, loõa theå Seniya haønh trì haïnh con choù, thöïc haønh nhöõng haïnh khoù haønh, aên ñoà aên quaêng döôùi ñaát, chaáp nhaän vaø haønh trì haïnh con choù trong moät thôøi gian daøi, vaäy sanh thuù oâng aáy theá naøo, vaän maïng oâng aáy theá naøo?
-- Naøy Punna, thaät söï Ta ñaõ khoâng chaáp nhaän (caâu hoûi) cuûa OÂng vaø ñaõ noùi: "Thoâi vöøa roài Punna, haõy döøng laïi ñaây, chôù coù hoûi Ta nöõa". Tuy vaäy, Ta seõ traû lôøi cho OÂng. ÔÛ ñaây, naøy Punna, ngöôøi naøo haønh trì haïnh con choù moät caùch hoaøn toaøn vieân maõn, haønh trì giôùi con choù moät caùch hoaøn toaøn vieân maõn, haønh trì taâm con choù moät caùch hoaøn toaøn vieân maõn, haønh trì uy nghi con choù moät caùch hoaøn toaøn vieân maõn, sau khi thaân hoaïi maïng chung seõ sanh thaân höõu cuøng vôùi caùc loaøi choù. Neáu OÂng aáy coù taø kieán nhö sau: "Do giôùi naøy, haïnh naøy, khoå haïnh naøy, hay phaïm haïnh naøy, ta seõ sanh thaønh chö Thieân naøy, hay chö Thieân khaùc", thôøi naøy Punna, ñoái vôùi keû coù taø kieán, Ta noùi coù moät trong hai sanh thuù nhö sau: ñòa nguïc hay baøng sanh. Nhö vaäy, naøy Punna, neáu haïnh con choù ñöôïc thaønh töïu, thôøi ñöôïc sanh trong loaøi choù, neáu khoâng ñöôïc thaønh töïu, thôøi ñöôïc sanh trong ñòa nguïc.
Khi ñöôïc noùi vaäy, loõa theå Seniya, haønh trì haïnh con choù, khoùc than chaûy nöôùc maét. Roài Theá Toân noùi vôùi Punna Koliyaputta, haønh trì haïnh con boø:
-- Naøy Punna, Ta ñaõ khoâng chaáp nhaän (caâu hoûi) cuûa oâng vaø ñaõ noùi: "Thoâi vöøa roài Punna, haõy döøng laïi ñaây, chôù coù hoûi Ta nöõa".
-- Baïch Theá Toân, con khoùc nhö vaäy khoâng phaûi vì lôøi Theá Toân noùi veà con. Nhöng vì baïch Theá Toân, con ñaõ chaáp nhaän vaø haønh trì haïnh con choù naøy trong moät thôøi gian daøi. Baïch Theá Toân, Punna Koliyaputta, haønh trì haïnh con boø naøy, ñaõ chaáp nhaän vaø haønh trì haïnh con boø naøy, trong moät thôøi gian daøi, vaäy sanh thuù cuûa oâng aáy theá naøo, vaän maïng cuûa oâng aáy theá naøo?
-- Thoâi vöøa roài Seniya, haõy döøng laïi ñaây, chôù coù hoûi Ta nöõa.
Laàn thöù hai... (nhö treân)... Laàn thöù ba, loõa theå Seniya, haønh trì haïnh con choù baïch Theá Toân:
-- Baïch Theá Toân, Punna Koliyaputta naøy ñaõ chaáp nhaän vaø haønh trì haïnh con boø naøy trong moät thôøi gian daøi, vaäy sanh thuù cuûa oâng aáy theá naøo, vaän maïng cuûa oâng aáy theá naøo?
-- Naøy Seniya, thaät söï Ta ñaõ khoâng chaáp nhaän (caâu hoûi) cuûa OÂng vaø ñaõ noùi: "Thoâi vöøa roài Seniya, haõy döøng laïi ñaây, chôù coù hoûi Ta nöõa". Tuy vaäy ta seõ traû lôøi cho OÂng. ÔÛ ñaây, naøy Seniya, ngöôøi naøo haïnh trì haïnh con boø moät caùch hoaøn toaøn vieân maõn, haønh trì giôùi con boø moät caùch hoaøn toaøn vieân maõn, haønh trì taâm con boø moät caùch hoaøn toaøn vieân maõn, haønh trì uy nghi con boø moät caùch hoaøn toaøn vieân maõn, sau khi thaân hoaïi maïng chung, seõ sanh thaân höõu cuõng vôùi caùc loaøi boø. Neáu OÂng aáy coù taø kieán nhö sau: "Do giôùi naøy, haïnh naøy, khoå haïnh naøy, hay phaïm haïnh naøy, ta seõ sanh thaønh chö Thieân naøy hay chö Thieân khaùc", thôøi naøy Seniya, ñoái vôùi keû coù taø kieán, Ta noùi coù moät trong hai sanh thuù nhö sau: ñòa nguïc hay baøng sanh. Nhö vaäy, naøy Seniya, neáu haïnh con boø ñöôïc thaønh töïu, thôøi ñöôïc sanh trong loaøi boø, neáu khoâng ñöôïc thaønh töïu, thôøi ñöôïc sanh trong ñòa nguïc.
Khi ñöôïc noùi vaäy, Punna Koliyaputta, haønh trì haïnh con boø, khoùc than, chaûy nöôùc maét. Roài Theá Toân noùi vôùi loõa theå Seniya, haønh trì haïnh con choù:
-- Naøy Seniya, Ta ñaõ khoâng chaáp nhaän (caâu hoûi) cuûa OÂng vaø ñaõ noùi: "Thoài vöøa roài Seniya, haõy döøng laïi ñaây, chôù coù hoûi Ta nöõa".
-- Baïch Theá Toân, con khoùc nhö vaäy khoâng phaûi vì lôøi Theá Toân noùi veà con. Nhöng vì, baïch Theá Toân, con ñaõ chaáp nhaän vaø haønh trì haïnh con boø naøy trong moät thôøi gian daøi. Baïch Theá Toân, con coù loøng tin töôûng ñoái vôùi Theá Toân: Theá Toân coù theå thuyeát phaùp cho con ñeå con coù theå töø boû haïnh con boø naøy vaø ñeå loõa theå Seniya, haønh trì haïnh con choù coù theå boû haïnh con choù naøy.
-- Naøy Punna, haõy nghe vaø kheùo taùc yù, Ta seõ noùi.
-- Thöa vaâng, baïch Theá Toân.
Punna Koliyaputta vaâng ñaùp Theá Toân. Theá Toân noùi nhö sau:
-- Naøy Punna coù boán loaïi nghieäp naøy, Ta ñaõ töï chöùng tri, chöùng ngoä vaø tuyeân thuyeát. Theá naøo laø boán? Naøy Punna, coù nghieäp ñen (ñöa ñeán) quaû baùo ñen, naøy Punna, coù nghieäp traéng (ñöa ñeán) quaû baùo traéng, naøy Punna, coù nghieäp ñen traéng (ñöa ñeán) quaû baùo ñen traéng, naøy Punna, coù nghieäp khoâng ñen traéng (ñöa ñeán) quaû baùo khoâng ñen traéng, nghieäp ñöa ñeán söï ñoaïn taän caùc nghieäp.
Vaø naøy Punna, theá naøo laø nghieäp ñen ñöa ñeán quaû baùo ñen? ÔÛ ñaây, naøy Punna coù ngöôøi taïo ra thaân haønh coù toån haïi, taïo ra khaåu haønh coù toån haïi, taïo ra yù haønh coù toån haïi. Sau khi taïo ra thaân haønh coù toån haïi, khaåu haønh coù toån haïi, yù haønh coù toån haïi, vò naøy ñöôïc sanh vaøo theá giôùi coù toån haïi. Vì phaûi sanh vaøo theá giôùi coù toån haïi, vò naøy caûm xuùc nhöõng caûm xuùc coù toån haïi. Do caûm xuùc nhöõng caûm xuùc coù toån haïi, vò naøy caûm thoï nhöõng caûm thoï coù toån haïi, thuaàn nhaát khoå thoï, nhö caùc chuùng sanh trong ñòa nguïc. Nhö vaäy, naøy Punna, laø söï sanh khôûi cuûa moät chuùng sanh tuøy thuoäc ôû chuùng sanh, chuùng sanh aáy sanh khôûi tuøy thuoäc haønh ñoäng cuûa mình, vaø khi chuùng sanh aáy ñaõ sanh, thôøi caùc caûm xuùc kích thích mình. Do vaäy, naøy Punna, Ta noùi: "Caùc chuùng sanh laø thöøa töï haïnh nghieäp (cuûa mình)". Nhö vaäy, naøy Punna, ñöôïc goïi laø nghieäp ñen ñöa ñeán quaû baùo ñen.
Vaø naøy Punna, theá naøo laø nghieäp traéng (ñöa ñeán) quaû baùo traéng? ÔÛ ñaây, naøy Punna, coù ngöôøi laøm thaân haønh khoâng khoâng coù toån haïi, laøm khaåu haønh khoâng coù toån haïi, laøm yù haønh khoâng khoâng coù toån haïi. Sau khi laøm thaân haønh khoâng khoâng coù toån haïi, khaåu haønh khoâng khoâng coù toån haïi, yù haønh khoâng khoâng coù toån haïi, vò naøy ñöôïc sanh vaøo theá giôùi khoâng khoâng coù toån haïi. Vì phaûi sanh vaøo theá giôùi khoâng khoâng coù toån haïi, vò naøy caûm xuùc nhöõng caûm xuùc khoâng khoâng coù toån haïi. Do caûm xuùc nhöõng caûm xuùc khoâng khoâng coù toån haïi, vò naøy caûm thoï nhöõng caûm thoï khoâng khoâng coù toån haïi, thuaàn nhaát laïc thoï, nhö chö Thieân Subhakinha (Bieán Tònh thieân). Nhö vaäy naøy Punna laø söï sanh khôûi cuûa moät chuùng sanh tuøy thuoäc ôû chuùng sanh, chuùng sanh aáy sanh khôûi tuøy thuoäc haønh ñoäng cuûa mình; vaø khi chuùng sanh aáy ñaõ sanh, thôøi caùc caûm xuùc kích thích chuùng sanh aáy. Do vaäy, naøy Punna, Ta noùi: "Caùc chuùng sanh laø thöøa töï haïnh nghieäp (cuûa mình)". Nhö vaäy, naøy Punna, ñöôïc goïi laø nghieäp traéng ñöa ñeán quaû baùo traéng.
Vaø naøy Punna, theá naøo laø nghieäp ñen traéng ñöa ñeán quaû baùo ñen traéng? ÔÛ ñaây, naøy Punna, coù ngöôøi laøm caùc thaân haønh coù toån haïi vaø khoâng toån haïi, caùc khaåu haønh coù toån haïi vaø khoâng toån haïi, caùc yù haønh coù toån haïi vaø khoâng toån haïi. Sau khi laøm caùc thaân haønh coù toån haïi vaø khoâng toån haïi, khaåu haønh coù toån haïi vaø khoâng toån haïi, yù haønh coù toån haïi vaø khoâng toån haïi, vò naøy ñöôïc sanh vaøo theá giôùi coù toån haïi vaø khoâng toån haïi. Vì phaûi sanh vaøo theá giôùi coù toån haïi vaø khoâng toån haïi, vò naøy caûm xuùc nhöõng caûm xuùc coù toån haïi vaø khoâng toån haïi. Do caûm xuùc nhöõng caûm xuùc coù toån haïi vaø khoâng toån haïi, vò naøy caûm thoï nhöõng caûm thoï coù toån haïi vaø khoâng toån haïi, coù laïc thoï khoå thoï xen laãn, nhö moät soá loaøi Ngöôøi, moät soá chö Thieân vaø moät soá chuùng sanh trong ñoïa xöù. Nhö vaäy, naøy Punna laø söï sanh khôûi cuûa moät chuùng sanh tuøy thuoäc ôû chuùng sanh, chuùng sanh aáy sanh khôûi tuøy thuoäc haønh ñoäng cuûa mình; vaø khi chuùng sanh aáy ñaõ sanh, thôøi caùc caûm xuùc kích thích chuùng sanh aáy. Do vaäy, naøy Punna, Ta noùi: "Caùc chuùng sanh laø thöøa töï haïnh nghieäp (cuûa mình)". Nhö vaäy naøy Punna, ñöôïc goïi laø nghieäp ñen traéng ñöa ñeán quaû baùo ñen traéng.
Vaø naøy Punna, theá naøo laø nghieäp khoâng ñen traéng, ñöa ñeán quaû baùo khoâng ñen traéng, nghieäp ñöa ñeán söï ñoaïn taän caùc nghieäp? ÔÛ ñaây, naøy Punna choã naøo coù yù chí (Cetana: Tö taâm sôû) ñoaïn tröø nghieäp ñen ñöa ñeán quaû baùo ñen, choã naøo coù yù chí ñoaïn tröø nghieäp traéng ñöa ñeán quaû baùo traéng, choã naøo coù yù chí ñoaïn tröø nghieäp ñen traéng ñöa ñeán quaû baùo ñen traéng. ÔÛ ñaây, naøy Punna, choã naøo coù yù chí nhö vaäy, naøy Punna, ñöôïc goïi laø nghieäp khoâng ñen traéng ñöa ñeán quaû baùo khoâng ñen traéng, nghieäp ñöa ñeán söï ñoaïn taän caùc nghieäp. Naøy Punna, boán loaïi nghieäp naøy, Ta ñaõ töï chöùng tri, chöùng ngoä vaø tuyeân thuyeát.
Khi ñöôïc noùi vaäy, Punna Koliyaputta, haønh trì haïnh con boø baïch Theá Toân:
-- Thaät vi dieäu thay, baïch Theá Toân! Thaät vi dieäu thay, baïch Theá Toân! Baïch Theá Toân, nhö ngöôøi döïng ñöùng laïi nhöõng gì bò quaêng ngaõ xuoáng, phôi baøy ra nhöõng gì bò che kín, chæ ñöôøng cho nhöõng ngöôøi ñi 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 trình baøy giaûi thích. Con xin quy y Theá Toân quy y Phaùp vaø quy y chuùng Tyû-kheo Taêng. Mong Theá Toân nhaän con laøm cö só, töø nay trôû ñi cho ñeán maïng chung con troïn ñôøi quy ngöôõng.
Coøn loõa theå Seniya, haønh trì haïnh con choù, baïch Theá Toân:
-- Thaät vi dieäu thay, baïch Theá Toân ! Thaät vi dieäu thay, baïch Theá Toân ! Baïch Theá Toân, nhö ngöôøi döïng ñöùng laïi nhöõng gì bò quaêng ngaõ xuoáng, phôi baøy ra nhöõng gì bò che kín, chæ ñöôøng cho nhöõng ngöôøi ñi 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 trình baøy giaûi thích. Con xin quy y Theá Toân quy y Phaùp vaø quy y chuùng Tyû-kheo Taêng. Mong Theá Toân cho con ñöôïc xuaát gia vôùi Theá Toân, mong cho con thoï ñaïi giôùi.
-- Naøy Seniya, ai tröôùc kia laø ngoaïi ñaïo nay muoán xuaát gia, muoán thoï ñaïi giôùi trong phaùp vaø luaät naøy phaûi soáng boán thaùng bieät truù. Sau khi soáng boán thaùng bieät truù, chuùng Taêng neáu ñoàng yù seõ cho xuaát gia, cho thoï ñaïi giôùi ñeå thaønh vò Tyû-kheo. Nhöng Ta nhaän thaáy ôû ñaây laø taùnh con ngöôøi sai bieät nhau.
-- Baïch Theá Toân, neáu nhöõng ngöôøi xöa kia laø ngoaïi ñaïo nay muoán xuaát gia, muoán thoï ñaïi giôùi trong phaùp vaø luaät naøy, phaûi soáng boán thaùng bieät truù, sau khi soáng boán thaùng bieät truù chuùng Taêng neáu ñoàng yù seõ cho xuaát gia, cho thoï ñaïi giôùi, ñeå thaønh vò Tyû-kheo, thôøi con seõ xin soáng bieät truù boán naêm. Sau khi soáng bieät truù boán naêm, neáu chö Tyû-kheo ñoàng yù, mong chö Tyû-kheo haõy xuaát gia cho con, thoï ñaïi giôùi cho con ñeå thaønh vò Tyû-kheo.
Vaø loõa Theå Seniya, haønh trì haïnh con choù ñöôïc xuaát gia vôùi Theá Toân, ñöôïc thoï ñaïi giôùi. Thoï ñaïi giôùi khoâng bao laâu, Toân giaû Seniya soáng moät mình an tònh, khoâng phoùng daät nhieät taâm, tinh caàn. Vaø khoâng bao laâu vò naøy chöùng ñöôïc muïc ñích toái cao maø con chaùu caùc löông gia ñaõ xuaát gia töø boû gia ñình, soáng khoâng gia ñình höôùng ñeán. Ñoù laø voâ thöôïng phaïm haïnh ngay trong hieän taïi, töï mình chöùng tri, chöùng ngoä, chöùng ñaït vaø an truù. Vò aáy bieát: "Sanh ñaõ taän, Phaïm haïnh ñaõ thaønh, nhöõng gì neân laøm ñaõ laøm, sau ñôøi naøy seõ khoâng coù ñôøi soáng khaùc nöõa". Vaø Toân giaû Seniya trôû thaønh moät vò A-la-haùn nöõa.
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).
11-10-2003
Source = BuddhaSasana
Majjhima Nikaya 57
Kukkuravatika Sutta
The Dog-duty AsceticTranslated from the Pali by Ñanamoli Thera
Introduction (by Bhikkhu Khantipalo)
There were some strange people around in the Buddha's days believing some strange things -- but that is no different from our own days when people still believe the most odd off-balance ideas. In this sutta we meet some people who believed that by imitating animals they would be saved. Maybe they're still with us too!Belief is often one thing, action another. While beliefs sometimes influence actions, for other people their beliefs are quite separate from what they do. But the Buddha says all intentional actions, whether thoughts, speech or bodily actions, however expressed, are kamma and lead the doer of them to experience a result sooner or later. In this sutta the Buddha classifies kamma into four groups:
(i) dark with a dark result,Dark (evil) kamma does not give a bright (happy) result, nor does bright (beneficial) kamma lead to dark (miserable) result. Kamma can be mixed, where an action is done with a variety of motives, some good, some evil. And that kind of kamma also exists which gives up attachment to and interest in the other three and so leads beyond the range of kamma.
(ii) bright with a bright result,
(iii) dark and bright with a dark and bright result,
(iv) neither dark nor bright with a neither dark nor bright result.
1. Thus have I heard. On one occasion the Blessed One was living in the Koliyan country: there is a town of the Koliyans called Haliddavasana.
2. Then Punna, a son of the Koliyans and an ox-duty ascetic, and also Seniya a naked dog duty ascetic, went to the Blessed One, and Punna the ox duty ascetic paid homage to the Blessed One and sat down at one side, while Seniya the naked dog-duty ascetic exchanged greetings with the Blessed One, and when the courteous and amiable talk was finished, he too sat down at one side curled up like a dog. When Punna the ox-duty ascetic sat down, he asked the Blessed One: "Venerable sir, this naked dog-duty ascetic Seniya does what is hard to do: he eats his food when it is thrown on the ground. That dog duty has long been taken up and practiced by him. What will be his destination? What will be his future course?"[1]
"Enough, Punna, let that be. Do not ask me that."
A second time...A third time Punna the ox-duty ascetic asked the Blessed One: "Venerable sir, this naked dog-duty ascetic Seniya does what is hard to do: he eats his food when it is thrown on the ground. That dog duty has long been taken up and practiced by him. What will be his destination? What will be his future course?"
"Well, Punna, since I certainly cannot persuade you when I say 'Enough, Punna, let that be. Do not ask me that,' I shall therefore answer you.
3. "Here, Punna, someone develops the dog duty fully and unstintingly, he develops the dog-habit fully and unstintingly, he develops the dog mind fully and unstintingly, he develops dog behavior fully and unstintingly. Having done that, on the dissolution of the body, after death, he reappears in the company of dogs. But if his view is such as this: 'By this virtue or duty or asceticism or religious life I shall become a (great) god or some (lesser) god,' that is wrong view in his case. Now there are two destinations for one with wrong view, I say: hell or the animal womb. So, Punna, if his dog duty is perfected, it will lead him to the company of dogs; if it is not, it will lead him to hell."
4. When this was said, Seniya the naked dog-duty ascetic wept and shed tears. Then the Blessed One told Punna, son of the Koliyans and an ox-duty ascetic: "Punna, I could not persuade you when I said, 'Enough Punna, let that be. Do not ask me that.'"
"Venerable sir, I am not weeping that the Blessed One has spoken thus. Still, this dog duty has long been taken up and practiced by me. Venerable sir, there is this Punna, a son of the Koliyans and an ox duty ascetic: that ox duty has long been taken up and practiced by him. What will be his destination? What will be his future course?"
"Enough, Seniya, let that be. Do not ask me that." A second time...A third time Seniya the naked dog-duty ascetic asked the Blessed One: "Venerable sir, there is this Punna, a son of the Koliyans and an ox-duty ascetic; that ox duty has long been taken up and practiced by him. What will be his destination? What will be his future course?"
"Well, Seniya, since I certainly cannot persuade you when I say 'Enough, Seniya, let that be. Do not ask me that,' I shall therefore answer you."
5. "Here, Seniya, someone develops the ox duty fully and unstintingly, he develops the ox habit fully and unstintingly, he develops the ox mind fully and unstintingly, he develops the ox behavior fully and unstintingly. Having done that, on the dissolution of the body, after death, he reappears in the company of oxen. But if his view is such as this: 'By this virtue or duty or asceticism or religious like I shall become a (great) god or some (lesser) god,' that is wrong view in his case. Now there are two destinations for one with wrong view, I say: hell or the animal womb. So, Seniya, if his ox duty is perfected, it will lead him to the company of oxen; if it is not, it will lead him to hell."
6. When this was said, Punna, a son of the Koliyans and an ox-duty ascetic, wept and shed tears. Then the Blessed One told Seniya, the naked dog duty ascetic: "Seniya, I could not persuade you when I said, 'Enough, Seniya, let that be. Do not ask me that.'"
"Venerable sir, I am not weeping that the Blessed One has spoken thus. Still, this ox duty has long been taken up and practiced by me. Venerable sir, I have confidence in the Blessed One thus: 'The Blessed One is capable of teaching me the Dhamma in such a way that I may abandon this ox duty and that this naked dog-duty ascetic Seniya may abandon that dog duty.'"
7. "Then, Punna, listen and heed well what I shall say."
"Yes, venerable sir," he replied. The Blessed One said this:
8. "Punna, there are four kinds of kamma proclaimed by me after realization myself with direct knowledge. What are the four? There is dark kamma with dark ripening, there is bright kamma with bright ripening, there is dark-and-bright kamma with dark-and-bright ripening, and there is kamma that is not dark and not bright with neither-dark-nor-bright ripening that conduces to the exhaustion of kamma.
9. "What is dark kamma with dark ripening? Here someone produces a (kammic) bodily process (bound up) with affliction,[2] he produces a (kammic) verbal process (bound up) with affliction, he produces a (kammic) mental process (bound up) with affliction. By so doing, he reappears in a world with affliction. When that happens, afflicting contacts[3] touch him. Being touched by these, he feels afflicting feelings entirely painful as in the case of beings in hell. Thus a being's reappearance is due to a being: he reappears owing to the kammas he has performed. When he has reappeared, contacts touch him. Thus I say are beings heirs of their kammas. This is called dark kamma with dark ripening.
10. "And what is bright kamma with bright ripening? Here someone produces a (kammic) bodily process not (bound up) with affliction, he produces a (kammic) verbal process not (bound up) with affliction, he produces a (kammic) mental process not (bound up) with affliction. By doing so, he reappears in a world without affliction. When that happens, unafflicting contacts touch him. Being touched by these, he feels unafflicting feelings entirely pleasant as in the case of the Subhakinha, the gods of Refulgent Glory. Thus a being's reappearance is due to a being: he reappears owing to the kammas he has performed. When he has reappeared, contacts touch him. Thus I say are beings heirs of their kammas. This is called bright kamma with bright ripening.
11. "What is dark-and-bright kamma with dark-and-bright ripening? Here someone produces a (kammic) bodily process both (bound up) with affliction and not (bound up) with affliction...verbal process...mental process both (bound up) with affliction and not (bound up) with affliction. By doing so, he reappears in a world both with and without affliction. When that happens, both afflicting and unafflicting contacts touch him. Being touched by these, he feels afflicting and unafflicting feelings with mingled pleasure and pain as in the case of human beings and some gods and some inhabitants of the states of deprivation. Thus a being's reappearance is due to a being: he reappears owing to the kammas he has performed. When he has reappeared, contacts touch him. Thus I say are beings heirs of their kammas. This is called dark-and-bright kamma with dark-and-bright ripening.
12. "What is neither-dark-nor-bright kamma with neither-dark-nor-bright ripening that leads to the exhaustion of kamma? As to these (three kinds of kamma), any volition in abandoning the kind of kamma that is dark with dark ripening, any volition in abandoning the kind of kamma that is bright with bright ripening, and any volition in abandoning the kind of kamma that is dark-and bright with dark-and-bright ripening: this is called neither-dark-nor-bright kamma with neither-dark-nor-bright ripening.
"These are the four kinds of kamma proclaimed by me after realization myself with direct knowledge."
13. When this was said, Punna, a son of the Koliyans and an ox-duty ascetic, 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 is lost, holding up a lamp in the darkness for those with eyesight to see forms.
14. "I go to Master Gotama for refuge and to the Dhamma and to the Sangha of bhikkhus. From today let Master Gotama remember me as a lay follower who has gone to him for refuge for life."
15. But Seniya the naked dog-duty ascetic said: "Magnificent, Master Gotama!...The Dhamma has been made clear...for those with eyesight to see forms.
16. "I go to Master Gotama for refuge and to the Dhamma and to the Sangha of bhikkhus. I would receive the going forth under Master Gotama and the full admission."[4]
17. "Seniya, one who belonged formerly to another sect and wants the going forth and the full admission in this Dhamma and Discipline lives on probation for four months. At the end of the four months bhikkhus who are satisfied in their minds give him the going forth into homelessness and also the full admission to the bhikkhus' state. A difference in persons has become known to me in this (probation period)."
"Venerable sir, if those who belonged formerly to another sect and want the going forth and the full admission in this Dhamma and Discipline live on probation for four months and at the end of four months bhikkhus who are satisfied in their minds give them the going forth into homelessness and the full admission to the bhikkhus' state, I will live on probation for four years and at the end of the four years let bhikkhus who are satisfied in their minds give me the going forth into homelessness and the full admission to the bhikkhus' state."
18. Seniya the naked dog duty ascetic received the going forth under the Blessed One, and he received the full admission. And not long after his full admission, dwelling alone, withdrawn, diligent, ardent, and self-controlled, the venerable Seniya by realization himself with direct knowledge here and now entered upon and abode in that supreme goal of the holy life for the sake of which clansmen rightly go forth from the home life into homelessness. He had direct knowledge thus: "Birth is exhausted, the holy life has been lived, what had to be done has been done, there is no more of this to come."
And the venerable Seniya became one of the Arahants.
Notes
1. Of births in samsara, the wandering-on in birth and death. [Go back]2. A defiled kamma expressed through the body (speech, mind). [Go back]
3. Painful "touches" through eye, ear, nose, tongue, body, mind. [Go back]
4. That is, the novice ordination and the full ordination as a bhikkhu or monk. [Go back]
Source: Access-to-Insight web site, http://world.std.com/~metta/canon/majjhima/mn57.html
[Muïc luïc kinh Trung Boä]