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Trung Boä Kinh
Majjhima Nikaya58. Kinh Vöông töû Voâ UÙy
(Abhayaraøjakumaøra sutta)
Nhö vaày toâi nghe.
Moät thôøi Theá Toân ôû taïi Rajagaha (Vöông Xaù), Veluvana (Truùc Laâm), Kalandakanivapa (choã nuoâi caùc con soùc).
Roài Vöông töû Abhaya (Voâ UÙy) ñi ñeán Nigantha Nataputta, sau khi ñeán ñaûnh leã Nigantha Nataputta roài ngoài xuoáng moät beân. Nigantha Nataputta noùi vôùi Vöông töû Abhaya ñang ngoài moät beân:
-- Naøy Vöông töû, Vöông töû haõy ñi ñeán luaän chieán vôùi Sa-moân Gotama, vaø nhôø vaäy tieáng ñoàn toát ñeïp sau ñaây ñöôïc truyeàn ñi cho Vöông töû: "Sa-moân Gotama coù thaàn löïc nhö vaäy, coù uy löïc nhö vaäy, ñaõ bò Vöông töû Abhaya luaän chieán".
-- Thöa Toân giaû, laøm theá naøo con coù theå luaän chieán Sa-moân Gotama coù thaàn löïc nhö vaäy, coù uy löïc nhö vaäy?
-- Naøy Vöông töû, haõy ñi ñeán Sa-moân Gotama, sau khi ñeán haõy noùi vôùi Sa-moân Gotama, sau khi ñeán haõy noùi vôùi Sa-moân Gotama nhö sau: "Baïch Theá Toân, Nhö Lai coù theå noùi lôøi noùi, do lôøi noùi aáy nhöõng ngöôøi khaùc khoâng öa, khoâng thích chaêng?" Neáu Sa-moân Gotama ñöôïc Vöông töû hoûi nhö vaäy vaø traû lôøi nhö sau: "Naøy Vöông töû, Nhö Lai coù theå noùi lôøi noùi, do lôøi noùi aáy nhöõng ngöôøi khaùc khoâng öa, khoâng thích", thôøi Vöông töû haõy noùi vôùi Sa-moân Gotama: "Baïch Theá Toân, neáu xöû söï nhö vaäy thôøi coù gì sai khaùc giöõa keû phaøm phu vaø Ngaøi? Keû phaøm phu coù theå noùi lôøi noùi, do lôøi noùi aáy nhöõng ngöôøi khaùc khoâng öa khoâng thích". Coøn neáu Sa-moân Gotama ñöôïc Vöông töû hoûi nhö vaäy vaø traû lôøi nhö sau: "Naøy Vöông töû, Nhö Lai khoâng coù theå noùi lôøi noùi, do lôøi noùi aáy nhöõng ngöôøi khaùc khoâng öa, khoâng thích", thôøi Vöông töû haõy noùi vôùi Sa-moân Gotama: "Baïch Theá Toân, neáu xöû söï nhö vaäy, thôøi vì sao Devadatta ñöôïc Ngaøi traû lôøi nhö sau: 'Devadatta phaûi ñoaï vaøo ñoïa xöù, Devadatta phaûi ñoïa vaøo ñòa nguïc, Devadatta phaûi ñoïa trong moät kieáp Devadatta khoâng theå naøo cöùu chöõa ñöôïc?' Vaø do Ngaøi noùi nhöõng lôøi nhö vaäy, Devadatta phaãn noä, khoâng hoan hyû". Naøy Vöông töû, Sa-moân Gotama khi bò Vöông töû hoûi caâu hoûi hai moùc nhö vaäy, seõ khoâng coù theå nhaû ra, cuõng khoâng coù theå nuoát vaøo. Ví nhö moät moùc saét bò moùc vaøo coå hoïng moät ngöôøi naøo, ngöôøi aáy khoâng coù theå nhaû ra, cuõng khoâng coù theå nuoát vaøo ñöôïc. Cuõng vaäy, naøy Vöông töû, Sa-moân Gotama khi vò Vöông töû hoûi caâu hoûi hai moùc nhö vaäy, seõ khoâng coù theå nhaû ra, cuõng khoâng coù theå nuoát vaøo.
-- Thöa vaâng, Toân giaû.
Vöông töû Abhaya vaâng ñaùp Nigantha Nataputta, töø choã ngoài ñöùng daäy, ñaûnh leã Nigantha Nataputta, thaân beân höõu höôùng veà oâng roài ñi ñeán Theá Toân. Sau khi ñeán, lieàn ñaûnh leã Theá Toân vaø ngoài xuoáng moät beân. Vöông töû Abhaya ñang ngoài moät beân, nhìn maët trôøi roài suy nghó: "Hoâm nay, khoâng phaûi thôøi ñeå luaän chieán vôùi Sa-moân Gotama. Ngaøy mai, ta seõ luaän chieán vôùi Sa-moân Gotama taïi nhaø cuûa ta," lieàn baïch Theá Toân:
-- Baïch Theá Toân, ngaøy mai mong Theá Toân nhaän lôøi duøng côm, cuøng ba Tyû-kheo khaùc vôùi Ngaøi laø ngöôøi thöù tö.
Theá Toân im laëng nhaän lôøi. Roài Vöông töû Abhaya, sau khi bieát Theá Toân ñaõ nhaän lôøi, lieàn töø choã ngoài ñöùng daäy, ñaûnh leã Theá Toân, thaân beân höõu höôùng veà Ngaøi roài ra ñi.
Theá Toân, sau khi ñeâm aáy ñaõ maõn, vaøo buoåi saùng ñaép y, caàm theo y baùt, ñi ñeán choã cuûa Vöông töû Abhaya, sau khi ñeán lieàn ngoài treân choã ñaõ soaïn saün. Roài Vöông töû Abhaya töï tay môøi moïc, laøm cho Theá Toân thoûa maõn vôùi nhöõng moùn aên thöôïng vò, loaïi cöùng vaø loaïi meàm. Vöông töû Abhaya chôø cho Theá Toân sau khi ñaõ duøng xong, tay ñaõ rôøi khoûi baùt, lieàn laáy moät gheá thaáp khaùc roài ngoài xuoáng moät beân. Sau khi ngoài moät beân, Vöông töû Abhaya baïch Theá Toân:
-- Baïch Theá Toân, Nhö Lai coù theå noùi nhöõng lôøi, do nhöõng lôøi aáy ngöôøi khaùc khoâng öa, khoâng thích chaêng?
-- Naøy Vöông töû, phaûi chaêng ôû ñaây, (caâu hoûi) coù duïng yù moät chieàu?
-- Baïch Theá Toân, caùc vò Nigantha ñaõ bò baïi ôû ñaây roài.
-- Naøy Vöông töû, vì sao Vöông töû laïi noùi nhö vaày: "Baïch Theá Toân, caùc vò Nigantha ñaõ bò baïi ôû ñaây roài"?
-- Baïch Theá Toân, ôû ñaây, con ñi ñeán Nigantha Nataputta, sau khi ñeán con ñaûnh leã Nigantha Nataputta roài ngoài xuoáng moät beân. Baïch Theá Toân, Nigantha Nataputta noùi vôùi con ñang ngoài moät beân: "Naøy Vöông töû, Vöông töû haõy ñi ñeán luaän chieán vôùi Sa-moân Gotama, vaø nhôø vaäy tieáng ñoàn toát ñeïp sau ñaây ñöôïc truyeàn ñi cho Vöông töû: "Sa-moân Gotama coù thaàn löïc nhö vaäy, coù uy löïc nhö vaäy, ñaõ bò Vöông töû Abhaya luaän chieán". Baïch Theá Toân, khi ñöôïc noùi vaäy, con thöa vôùi Nigantha Nataputta: "Thöa Toân giaû, nhöng laøm theá naøo, toâi coù theå luaän chieán vôùi Sa-moân Gotama, moät vò coù thaàn löïc nhö vaäy, coù uy löïc nhö vaäy?" -"Naøy Vöông töû, haõy ñi ñeán Sa-moân Gotama, sau khi ñeán haõy noùi vôùi Sa-moân Gotama nhö sau: "Baïch Theá Toân, Nhö Lai coù theå noùi lôøi noùi, do lôøi noùi aáy, nhöõng ngöôøi khaùc khoâng öa, khoâng thích chaêng?" Neáu Sa-moân Gotama ñöôïc Vöông töû hoûi nhö vaäy vaø traû lôøi nhö sau: "Naøy Vöông töû, Nhö Lai coù theå noùi lôøi noùi, do lôøi noùi aáy, nhöõng ngöôøi khaùc khoâng öa khoâng thích", thôøi Vöông töû haõy noùi vôùi Sa-moân Gotama: "Baïch Theá Toân, neáu xöû söï nhö vaäy, thôøi coù gì sai khaùc giöõa keû phaøm phu vôùi Ngaøi? Keû phaøm phu coù theå noùi lôøi noùi, do lôøi noùi aáy, nhöõng ngöôøi khaùc khoâng öa, khoâng thích". Coøn neáu Sa-moân Gotama ñöôïc Vöông töû hoûi nhö vaäy vaø traû lôøi nhö sau: "Naøy Vöông töû, Nhö Lai khoâng coù theå noùi lôøi noùi, do lôøi noùi aáy nhöõng ngöôøi khaùc khoâng öa, khoâng thích", thôøi Vöông töû haõy noùi vôùi Sa-moân Gotama: "Baïch Theá Toân, neáu coøn xöû söï nhö vaäy, thôøi vì sao Devadatta ñöôïc Ngaøi traû lôøi nhö sau: Devadatta phaûi ñoïa vaøo ñoïa xöù, Devadatta phaûi ñoïa vaøo ñòa nguïc, Devadatta phaûi ñoïa trong moät kieáp, Devadatta khoâng theå naøo cöùu chöõa ñöôïc? Vaø vì Ngaøi noùi nhöõng lôøi nhö vaäy, Devadatta phaãn noä, khoâng hoan hyû". Naøy Vöông töû, Sa-moân Gotama, khi bò Vöông töû hoûi caâu hoûi hai moùc nhö vaäy, seõ khoâng theå nhaû ra, cuõng khoâng theå nuoát vaøo. Vì nhö moät moùc saét bò maéc vaøo coå hoïng cuûa moät ngöôøi naøo, ngöôøi aáy khoâng coù theå nhaû ra, cuõng khoâng coù theå nuoát vaøo ñöôïc. Cuõng vaäy, naøy Vöông töû, Sa-moân Gotama, khi bò Vöông töû hoûi caâu hoûi hai moùc nhö vaäy, seõ khoâng coù theå nhaû ra, cuõng khoâng coù theå nuoát vaøo".
Luùc baáy giôø, coù ñöùa con nít ngaây thô naèm giöõa treân ñaàu goái cuûa Vöông töû Abhaya. Roài Theá Toân noùi vôùi Vöông töû Abhaya:
-- Naøy Vöông töû, Vöông töû nghó theá naøo? Neáu ñöùa con nít naøy, do söï voâ yù cuûa Vöông töû, hay do söï voâ yù cuûa ngöôøi vuù haàu, thoïc moät caùi que hay nuoát moät hoøn ñaù vaøo trong mieäng, vaäy Vöông töû phaûi laøm gì?
-- Baïch Theá Toân, con phaûi moùc cho ra. Baïch Theá Toân, neáu con khoâng theå moùc ra laäp töùc, thôøi vôùi tay traùi con naém ñaàu noù laïi, vôùi tay maët laáy ngoùn tay laøm nhö caùi moùc, con seõ moùc cho vaät aáy ra, daàu coù phaûi chaûy maùu. Vì sao vaäy? Baïch Theá Toân, vì con coù loøng thöông töôûng ñöùa treû.
-- Cuõng vaäy, naøy Vöông töû, lôøi noùi naøo Nhö Lai bieát khoâng nhö thaät, khoâng nhö chaân, khoâng töông öùng vôùi muïc ñích, vaø lôøi noùi aáy khieán nhöõng ngöôøi khaùc khoâng öa, khoâng thích, thôøi Nhö Lai khoâng noùi lôøi noùi aáy. Lôøi noùi naøo Nhö Lai bieát laø nhö thaät, nhö chaân, khoâng töông öùng vôùi muïc ñích, vaø lôøi noùi aáy khieán nhöõng ngöôøi khaùc khoâng öa, khoâng thích, thôøi Nhö Lai khoâng noùi lôøi noùi aáy. Vaø lôøi noùi naøo Nhö Lai bieát laø nhö thaät, nhö chaân, töông öùng vôùi muïc ñích, vaø lôøi noùi aáy khieán nhöõng ngöôøi khaùc khoâng öa, khoâng thích, Nhö Lai ôû ñaây bieát thôøi giaûi thích lôøi noùi aáy. Lôøi noùi naøo Nhö Lai bieát laø khoâng nhö thaät, khoâng nhö chaân, khoâng töông öùng vôùi muïc ñích, vaø lôøi noùi aáy khieán nhöõng ngöôøi khaùc öa thích, Nhö Laïi khoâng noùi lôøi noùi aáy. Lôøi noùi naøo Nhö Lai bieát laø nhö thaät, nhö chaân, khoâng töông öùng vôùi muïc ñích, vaø lôøi noùi aáy khieán nhöõng ngöôøi khaùc öa vaø thích, Nhö Lai khoâng noùi lôøi noùi aáy. Vaø lôøi noùi naøo Nhö Lai bieát laø nhö thaät, nhö chaân, töông öùng vôùi muïc ñích, vaø lôøi noùi aáy khieán nhöõng ngöôøi khaùc öa vaø thích, ôû ñaây, Nhö Lai bieát thôøi giaûi thích lôøi noùi aáy. Vì sao vaäy? Naøy Vöông töû, Nhö Lai coù loøng thöông töôûng ñoái vôùi caùc loaøi höõu tình.
-- Baïch Theá Toân, nhöõng Saùt-ñeá-lò coù trí, nhöõng Baø-la-moân coù trí, nhöõng Gia chuû coù trí, nhöõng Sa-moân coù trí naøy, sau khi soaïn saün caâu hoûi, ñeán Nhö Lai vaø hoûi: "Baïch Theá Toân, khoâng hieåu Theá Toân coù suy nghó tröôùc trong trí nhö sau: "Neáu coù nhöõng ai ñeán Ta vaø hoûi nhö vaäy, ñöôïc hoûi nhö vaäy, Ta seõ traû lôøi nhö vaäy", hay Nhö Lai traû lôøi ngay (taïi choã)?"
-- Naøy Vöông töû, nay ôû ñaây Ta seõ hoûi Vöông töû, neáu Vöông töû hoan hyû, haõy traû lôøi caâu hoûi aáy. Naøy Vöông töû, Vöông töû nghó nhö theá naøo? Vöông töû coù gioûi veà caùc boä phaän sai bieät moät caùi xe khoâng?
-- Thöa vaâng, baïch Theá Toân, con coù gioûi veà caùc boä phaän sai bieät moät caùi xe.
-- Thöa Vöông töû, Vöông töû nghó theá naøo? Neáu coù nhöõng ngöôøi ñeán Vöông töû vaø hoûi nhö sau: "Boä phaän naøy cuûa caùi xe teân goïi laø gì?", khoâng hieåu Vöông Töû coù suy nghó tröôùc trong trí nhö sau: "Neáu coù nhöõng ai ñeán ta, vaø hoûi ta nhö vaäy, ta seõ traû lôøi cho hoï nhö vaäy", hay laø Vöông töû traû lôøi ngay (taïi choã)?
-- Baïch Theá Toân, vì con laø ngöôøi ñaùnh xe noåi tieáng, raát gioûi veà caùc boä phaän sai bieät trong moät caùi xe neân con seõ traû lôøi ngay (taïi choã).
-- Cuõng vaäy, naøy Vöông töû, nhöõng Saùt-ñeá-lî coù trí, nhöõng Baø-la-moân coù trí, nhöõng Gia chuû coù trí, nhöõng Sa-moân coù trí naøy, sau khi soaïn saün caâu hoûi, ñeán Nhö Lai vaø hoûi, nhö Nhö Lai seõ traû lôøi ngay (taïi choã). Vì sao vaäy? Thöa Vöông töû, phaùp giôùi (Dhammadhatu) ñaõ ñöôïc Nhö Lai kheùo bieát. Vaø vì Nhö Lai kheùo bieát phaùp giôùi neân Nhö Lai traû lôøi ngay (taïi choã).
Khi ñöôïc noùi vaäy, Vöông töû Abhaya 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 keû 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. Nay con quy y Theá Toân, quy y Phaùp vaø quy y chuùng Tyû-kheo Taêng. Mong Theá Toân nhaân con laøm cö só, töø nay cho ñeán maïng 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).
11-10-2003
Source = BuddhaSasana
Majjhima Nikaya 58
Abhaya Sutta
(Abhaya-raja-kumara Sutta)To Prince Abhaya (On Right Speech)
Translation by Bhikkhu Thanissaro For free distribution only, as a gift of Dhamma
Translator's Introduction
In this discourse, the Buddha shows the factors that go into deciding what is and is not worth saying. The main factors are three: whether or not a statement is true, whether or not it is beneficial, and whether or not it is pleasing to others. The Buddha himself would state only those things that are true and beneficial, and would have a sense of time for when pleasing and unpleasing things should be said. Notice that the possibility that a statement might be untrue yet beneficial is not even entertained.This discourse also shows, in action, the Buddha's teaching on the four categories of questions and how they should be answered. The prince asks him two questions, and in both cases he responds first with a counter-question, before going on to give an analytical answer to the first question and a categorical answer to the second. Each counter-question serves a double function: to give the prince a familiar reference point for understanding the answer about to come, and also to give him a chance to speak of his own intelligence and good motives. This provides him with the opportunity to save face after being stymied in his desire to best the Buddha in argument. The Commentary notes that the prince had placed his infant son on his lap as a cheap debater's trick: if the Buddha had put him in an uncomfortable spot in the debate, the prince would have pinched his son, causing him to cry and thus effectively bringing the debate to a halt. The Buddha, however, uses the infant's presence to remove any sense of a debate and also to make an effective point. Taking Nigantha Nataputta's image of a dangerous object stuck in the throat, he applies it to the infant, and then goes on to make the point that, unlike the Niganthas -- who were content to leave someone with a potentially lethal object in the throat -- the Buddha's desire is to remove such objects, out of sympathy and compassion. In this way, he brings the prince over to his side, converting a potential opponent into a disciple.
Thus this discourse is not only about right speech, but also shows right speech in action.
I have heard that on one occasion the Blessed One was staying near Rajagaha in the Bamboo Grove, the Squirrels' Sanctuary.
Then Prince Abhaya went to Nigantha Nataputta and on arrival, having bowed down to him, sat to one side. As he was sitting there, Nigantha Nataputta said to him, "Come, now, prince. Refute the words of the contemplative Gotama, and this admirable report about you will spread afar: 'The words of the contemplative Gotama -- so mighty, so powerful -- were refuted by Prince Abhaya!'"
"But how, venerable sir, will I refute the words of the contemplative Gotama -- so mighty, so powerful?"
"Come now, prince. Go to the contemplative Gotama and on arrival say this: 'Venerable sir, would the Tathagata say words that are unendearing and disagreeable to others?' If the contemplative Gotama, thus asked, answers, 'The Tathagata would say words that are unendearing and disagreeable to others,' then you should say, 'Then how is there any difference between you, venerable sir, and run-of-the-mill people? For even run-of-the-mill people say words that are unendearing and disagreeable to others.' But if the contemplative Gotama, thus asked, answers, 'The Tathagata would not say words that are unendearing and disagreeable to others,' then you should say, 'Then how, venerable sir, did you say of Devadatta that "Devadatta is headed for destitution, Devadatta is headed for hell, Devadatta will boil for an eon, Devadatta is incurable"? For Devadatta was upset and disgruntled at those words of yours.' When the contemplative Gotama is asked this two-pronged question by you, he won't be able to swallow it down or spit it up. Just as if a two-horned chestnut[1] were stuck in a man's throat: he would not be able to swallow it down or spit it up. In the same way, when the contemplative Gotama is asked this two-pronged question by you, he won't be able to swallow it down or spit it up."
Responding, "As you say, venerable sir," Prince Abhaya got up from his seat, bowed down to Nigantha Nataputta, circumambulated him, and then went to the Blessed One. On arrival, he bowed down to the Blessed One and sat to one side. As he was sitting there, he glanced up at the sun and thought, "Today is not the time to refute the Blessed One's words. Tomorrow in my own home I will overturn the Blessed One's words." So he said to the Blessed One, "May the Blessed One, together with three others, acquiesce to my offer of tomorrow's meal."
The Blessed One acquiesced with silence.
Then Prince Abhaya, understanding the Blessed One's acquiescence, got up from his seat, bowed down to the Blessed One, circumambulated him, and left.
Then, after the night had passed, the Blessed One early in the morning put on his robes and, carrying his bowl and outer robe, went to Prince Abhaya's home. On arrival, he sat down on a seat made ready. Prince Abhaya, with his own hand, served and satisfied the Blessed One with fine staple and non-staple foods. Then, when the Blessed One had eaten and had removed his hand from his bowl, Prince Abhaya took a lower seat and sat down to one side. As he was sitting there he said to the Blessed One, "Venerable sir, would the Tathagata say words that are unendearing and disagreeable to others?"
"Prince, there is no categorical yes-or-no answer to that."
"Then right here, venerable sir, the Niganthas are destroyed."
"But prince, why do you say, 'Then right here, venerable sir, the Niganthas are destroyed'?"
"Just yesterday, venerable sir, I went to Nigantha Nataputta and...he said to me...'Come now, prince. Go to the contemplative Gotama and on arrival say this: "Venerable sir, would the Tathagata say words that are unendearing and disagreeable to others?"...Just as if a two-horned chestnut were stuck in a man's throat: he would not be able to swallow it down or spit it up. In the same way, when the contemplative Gotama is asked this two-pronged question by you, he won't be able to swallow it down or spit it up.'"
Now at that time a baby boy was lying face-up on the prince's lap. So the Blessed One said to the prince, "What do you think, prince: If this young boy, through your own negligence or that of the nurse, were to take a stick or a piece of gravel into its mouth, what would you do?"
"I would take it out, venerable sir. If I couldn't get it out right away, then holding its head in my left hand and crooking a finger of my right, I would take it out, even if it meant drawing blood. Why is that? Because I have sympathy for the young boy."
"In the same way, prince:
[1] In the case of words that the Tathagata knows to be unfactual, untrue, unbeneficial (or: not connected with the goal), unendearing and disagreeable to others, he does not say them.
[2] In the case of words that the Tathagata knows to be factual, true, unbeneficial, unendearing and disagreeable to others, he does not say them.
[3] In the case of words that the Tathagata knows to be factual, true, beneficial, but unendearing and disagreeable to others, he has a sense of the proper time for saying them.
[4] In the case of words that the Tathagata knows to be unfactual, untrue, unbeneficial, but endearing and agreeable to others, he does not say them.
[5] In the case of words that the Tathagata knows to be factual, true, unbeneficial, but endearing and agreeable to others, he does not say them.
[6] In the case of words that the Tathagata knows to be factual, true, beneficial, and endearing and agreeable to others, he has a sense of the proper time for saying them. Why is that? Because the Tathagata has sympathy for living beings."
"Venerable sir, when wise nobles or priests, householders or contemplatives, having formulated questions, come to the Tathagata and ask him, does this line of reasoning appear to his awareness beforehand -- 'If those who approach me ask this, I -- thus asked -- will answer in this way' -- or does the Tathagata come up with the answer on the spot?"
"In that case, prince, I will ask you a counter-question. Answer as you see fit. What do you think: are you skilled in the parts of a chariot?"
"Yes, venerable sir. I am skilled in the parts of a chariot."
"And what do you think: When people come and ask you, 'What is the name of this part of the chariot?' does this line of reasoning appear to your awareness beforehand -- 'If those who approach me ask this, I -- thus asked -- will answer in this way' -- or do you come up with the answer on the spot?"
"Venerable sir, I am renowned for being skilled in the parts of a chariot. All the parts of a chariot are well-known to me. I come up with the answer on the spot."
"In the same way, prince, when wise nobles or priests, householders or contemplatives, having formulated questions, come to the Tathagata and ask him, he comes up with the answer on the spot. Why is that? Because the property of the Dhamma is thoroughly penetrated by the Tathagata. From his thorough penetration of the property of the Dhamma, he comes up with the answer on the spot."
When this was said, Prince Abhaya said to the Blessed One: "Magnificent, venerable sir! Magnificent! Just as if he were to place upright what had been overturned, were to reveal what was hidden, were to show the way to one who was lost, or were to hold up a lamp in the dark so that those with eyes could see forms, in the same way the Blessed One has -- through many lines of reasoning -- made the Dhamma clear. I go to the Blessed One for refuge, to the Dhamma, and to the Sangha of monks. May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life."
Note
1. A two-horned chestnut is the nut of a tree (Trapa bicornis) growing in south and southeast Asia. Its shell looks like the head of a water buffalo, with two nasty, curved "horns" sticking out of either side. [Go back]
Source: Access-to-Insight, http://world.std.com/~metta/canon/majjhima/mn58.html
[Muïc luïc kinh Trung Boä]