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Trung Boä Kinh
Majjhima Nikaya105. Kinh Thieän tinh
(Sunakkhatta sutta)
Nhö vaày toâi nghe.
Moät thôøi Theá Toân truù taïi Vesali (Tyø-xaù-ly), ôû Ñaïi Laâm, taïi Truøng Caùc giaûng ñöôøng (Kutagarasala).
Luùc baáy giôø nhieàu Tyû-kheo, tröôùc maët Theá Toân tuyeân boá ñaõ chöùng trí giaùc: "Chuùng toâi bieát raèng sanh ñaõ taän, Phaïm haïnh ñaõ thaønh, nhöõng ñieàu neân laøm ñaõ laøm, khoâng coøn trôû laïi traïng thaùi naøy nöõa".
Sunakkhatta Licchaviputta (Thieän Tinh Ly-xa Töû) ñöôïc nghe: "Nhieàu Tyû-kheo, tröôùc maët Theá Toân tuyeân boá ñaõ chöùng trí giaùc: 'Chuùng toâi bieát raèng sanh ñaõ taän, Phaïm haïnh ñaõ thaønh, nhöõng ñieàu neân laøm ñaõ laøm, khoâng coøn trôû laïi traïng thaùi naøy nöõa'". Roài sunakkhatta Licchaviputta ñi ñeán choã Theá Toân, sau khi ñeán, ñaûnh leã Theá Toân roài ngoài xuoáng moät beân. Ngoài xuoáng moät beân, Sunakkhatta Licchaviputta baïch Theá Toân:
-- Baïch Theá Toân con coù ñöôïc nghe nhö sau: "Nhieàu Tyû-kheo, tröôùc maët Theá Toân tuyeân boá ñaõ chöùng trí giaùc: 'Chuùng toâi bieát raèng sanh ñaõ taän, Phaïm haïnh ñaõ thaønh, nhöõng ñieàu neân laøm ñaõ laøm, khoâng coøn trôû laïi traïng thaùi naøy nöõa'". Baïch Theá Toân, khoâng bieát caùc Tyû-kheo aáy ñaõ tuyeân boá moät caùch chôn chaùnh chöùng trí giaùc, hay ôû ñaây coù moät soá Tyû-kheo, vì taêng thöôïng maïn ñaõ tuyeân boá chöùng trí giaùc?
-- Naøy Sunakkhatta, nhöõng vò Tyû-kheo tröôùc maët Ta ñaõ tuyeân boá chöùng trí giaùc: "Chuùng toâi bieát raèng, sanh ñaõ taän, Phaïm haïnh ñaõ thaønh, nhöõng vieäc neân laøm ñaõ laøm, khoâng coøn trôû laïi traïng thaùi naøy nöõa". ÔÛ ñaây, coù moät soá Tyû-kheo ñaõ chôn chaùnh tuyeân boá chöùng trí giaùc; nhöng ôû ñaây, cuõng coù moät soá Tyû-kheo chính vì taêng thöôïng maïn, ñaõ tuyeân boá chöùng trí giaùc. ÔÛ ñaây, naøy Sunakkhatta, nhöõng vò Tyû-kheo naøo ñaõ chôn chaùnh tuyeân boá chöùng trí giaùc, thôøi ñoái vôùi caùc vò aáy, thaät laø ñuùng nhö vaäy. Nhöng ñoái vôùi caùc vò Tyû-kheo naøo, vì taêng thöôïng maïn ñaõ tuyeân boá chöùng tri giaùc, ôû ñaây, naøy Sunakkhatta, Nhö Lai nghó nhö sau: "Ta haõy thuyeát phaùp cho nhöõng vò aáy". Vaø nhö vaäy, ôû ñaây, naøy Sunakkhatta, Nhö Lai suy nghó: "Ta haõy thuyeát phaùp cho nhöõng vò aáy". Nhöng ôû ñaây, neáu coù moät soá ngöôøi ngu si, baøy ñaët caâu hoûi, ñeán hoûi Nhö Lai; ôû ñaây, naøy Sunakkhatta, Nhö Lai suy nghó nhö sau: "Ta haõy thuyeát phaùp cho nhöõng ngöôøi aáy". Nhö Lai suy nghó nhö vaäy, khoâng coù laøm khaùc.
-- Nay ñaõ ñuùng thôøi ñeå thuyeát phaùp, baïch Theá Toân! Nay ñaõ ñuùng thôøi ñeå thuyeát phaùp, baïch Thieän Theä! Theá Toân thuyeát phaùp nhö theá naøo, sau khi nghe Theá Toân xong, caùc Tyû-kheo seõ thoï trì.
-- Vaäy naøy Sunakkhatta, haõy nghe vaø kheùo taùc yù kyõ, Ta seõ giaûng.
-- Thöa vaâng, baïch Theá Toân.
Sunakkhatta Licchaviputta vaâng ñaùp Theá Toân. Theá Toân noùi nhö sau:
-- Naøy Sunakkhatta, coù naêm duïc tröôûng döôõng naøy. Theá naøo laø naêm? Caùc saéc do maét nhaän thöùc, khaû aùi, khaû hyû, khaû laïc, khaû yù, lieân heä ñeán duïc, haáp daãn; caùc tieáng do tai nhaän thöùc... ; caùc höông do muõi nhaän thöùc... ; caùc vò do löôõi nhaän thöùc... ; caùc xuùc do thaân caûm xuùc khaû aùi, khaû hyû, khaû laïc, khaû yù, lieân heä ñeán duïc, haáp daãn. Naøy Sunakkhatta, nhöõng phaùp naøy laø naêm duïc tröôûng döôõng.
Nhöng naøy Sunakkhatta, söï tình naøy xaûy ra khi ôû ñaây coù soá ngöôøi thieân naëng veà vaät chaát theá gian. Ñoái vôùi ngöôøi thieân naëng veà vaät chaát theá gian, naøy Sunakkhatta, caâu chuyeän (thích hôïp vôùi ngöôøi aáy) phaûi tuøy thuoäc nhö theá naøo ñeå phuø hôïp vôùi ñieàu ngöôøi aáy suy taàm vaø suy tö, vaø ngöôøi aáy chæ giao thieäp vôùi ngöôøi naøo ngöôøi aáy thích thuù. Nhöng neáu caâu chuyeän chæ noùi lieân heä ñeán baát ñoäng, thôøi ngöôøi aáy khoâng nghe, khoâng loùng tai, vaø taâm khoâng an truù vaøo tri giaùc. Vaø ngöôøi aáy khoâng giao thieäp vôùi ngöôøi maø ngöôøi aáy khoâng thích thuù.
Ví nhö naøy Sunakkhatta, coù ngöôøi ñaõ laâu khoâng truù ôû trong laøng hay thò traán cuûa mình, vaø coù theå thaáy moät ngöôøi vöøa môùi töø laøng aáy hay thò traán aáy laïi. Ngöôøi naøy seõ hoûi ngöôøi aáy veà söï an ninh cuûa laøng hay thò traán aáy, veà ñoà aên uoáng sung tuùc vaø veà ít beänh taät, vaø ngöôøi aáy seõ noùi cho ngöôøi naøy bieát veà söï an oån cuûa laøng hay thò traán aáy, veà ñoà aên uoáng sung tuùc vaø veà ít beänh taät. Naøy Sunakkhatta, OÂng nghó theá naøo? Coù phaûi ngöôøi naøy seõ nghe ngöôøi kia, loùng tai, taâm an truù vaøo trí giaùc vaø ngöôøi naøy seõ giao thieäp vôùi ngöôøi aáy maø ngöôøi naøy thích thuù?
-- Thöa phaûi vaäy, baïch Theá Toân.
-- Cuõng vaäy, naøy Sunakkhatta, söï tình naøy xaûy ra khi ôû ñaây coù soá ngöôøi thieân naëng veà vaät chaát theá gian. Ñoái vôùi ngöôøi thieân naëng veà vaät chaát theá gian, naøy Sunakkhatta, caâu chuyeän thích hôïp vôùi ngöôøi aáy phaûi tuøy thuoäc nhö theá naøo ñeå phuø hôïp vôùi ñieàu ngöôøi aáy suy taàm vaø suy tö, vaø ngöôøi aáy chæ giao thieäp vôùi ngöôøi maø ngöôøi aáy thích thuù. Nhöng neáu caâu chuyeän chæ noùi lieân heä ñeán Baát ñoäng, thôøi ngöôøi aáy khoâng nghe, khoâng loùng tai vaø taâm khoâng an truù vaøo thöôïng trí, vaø ngöôøi aáy khoâng giao thieäp vôùi ngöôøi maø ngöôøi aáy khoâng thích thuù. Ngöôøi aáy caàn ñöôïc hieåu nhö vaày: "Laø haïng ngöôøi thieân naëng veà vaät chaát theá gian".
Naøy Sunakkhatta, söï tình naøy xaûy ra, khi moät soá ngöôøi thieân naëng veà Baát ñoäng. Ñoái vôùi ngöôøi thieân naëng veà Baát ñoäng, naøy Sunakkhatta, caâu chuyeän thích hôïp (vôùi ngöôøi aáy) phaûi tuøy thuoäc nhö theá naøo ñeå phuø hôïp vôùi ñieàu ngöôøi aáy suy taàm vaø suy tö, vaø ngöôøi aáy chæ giao thieäp vôùi ngöôøi maø ngöôøi aáy thích thuù. Nhöng neáu caâu chuyeän chæ noùi lieân heä ñeán vaät chaát theá gian, thôøi ngöôøi aáy khoâng nghe, khoâng loùng tai vaø taâm khoâng an truù vaøo thöôïng trí, vaø ngöôøi aáy khoâng giao thieäp vôùi ngöôøi maø ngöôøi aáy khoâng thích thuù.
Ví nhö, naøy Sunakkhatta, moät laù vaøng khoâ ñaõ rôøi khoûi caønh, khoâng coøn xanh trôû laïi; cuõng vaäy, naøy Sunakkhatta, ñoái vôùi haïng ngöôøi thieân naëng veà Baát ñoäng, ñaõ rôøi khoûi kieát söû vaät chaát theá gian. Ngöôøi aáy caàn ñöôïc hieåu nhö sau: "Ñaây laø haïng ngöôøi khoâng lieân heä vôùi kieát söû vaät chaát theá gian, thieân naëng veà Baát ñoäng".
Naøy Sunakkhatta, söï tình naøy xaûy ra. ÔÛ ñaây, coù moät soá ngöôøi thieân naëng veà Voâ sôû höõu. Ñoái vôùi ngöôøi thieân naëng veà Voâ sôû höõu, naøy Sunakkhatta, caâu chuyeän thích hôïp vôùi ngöôøi aáy phaûi tuøy thuoäc nhö theá naøo ñeå phuø hôïp vôùi ñieàu ngöôøi aáy suy taàm vaø suy tö, vaø ngöôøi aáy chæ giao thieäp vôùi ngöôøi maø ngöôøi aáy thích thuù. Nhöng neáu caâu chuyeän chæ noùi lieân heä ñeán Baát ñoäng, thôøi ngöôøi aáy khoâng nghe, khoâng loùng tai, vaø taâm khoâng an truù vaøo trí giaùc, vaø ngöôøi aáy khoâng giao thieäp vôùi ngöôøi maø ngöôøi aáy khoâng thích thuù.
Ví nhö, naøy Sunakkhatta, moät hoøn ñaù bò vôõ laøm ñoâi khoâng theå noái lieàn laïi ñöôïc; cuõng vaäy, naøy Sunakkhatta, ñoái vôùi haïng ngöôøi thieân naëng veà Voâ sôû höõu, ñaõ bò chaët ñöùt khoûi kieát söû Baát ñoäng, ngöôøi aáy caàn ñöôïc hieåu nhö sau: "Ñaây laø haïng ngöôøi khoâng lieân heä vôùi kieát söû Baát ñoäng, thieân naëng veà Voâ sôû höõu".
Naøy Sunakkhatta, söï tình naøy xaûy ra. ÔÛ ñaây, coù moät soá ngöôøi thieân naëng veà Phi töôûng phi phi töôûng xöù. Ñoái vôùi ngöôøi thieân naëng veà Phi töôûng phi phi töôûng xöù, naøy Sunakkhatta, caâu chuyeän thích hôïp vôùi ngöôøi aáy phaûi tuøy thuoäc nhö theá naøo ñeå phuø hôïp vôùi ñieàu ngöôøi aáy suy taàm vaø suy tö, vaø ngöôøi aáy chæ giao thieäp vôùi ngöôøi maø ngöôøi aáy thích thuù. Nhöng neáu caâu chuyeän chæ noùi lieân heä ñeán Voâ sôû höõu xöù, thôøi ngöôøi aáy khoâng nghe, khoâng loùng tai, vaø taâm khoâng an truù vaøo tri giaùc, vaø ngöôøi aáy khoâng giao thieäp vôùi ngöôøi maø ngöôøi aáy khoâng thích thuù.
Ví nhö, naøy Sunakkhatta, moät ngöôøi ñaõ aên caùc moùn aên myõ vò vaø ñaõ quaêng boû. Naøy Sunakkhatta, OÂng nghó theá naøo? Ngöôøi aáy coù öa aên laïi moùn aên aáy khoâng?
-- Baïch Theá Toân khoâng. Vì sao vaäy? Vì raèng, baïch Theá Toân, moùn aên aáy ñöôïc xem laø gheâ tôûm roài.
-- Cuõng vaäy, naøy Sunakkhatta, ñoái vôùi haïng ngöôøi thieân naëng veà Phi töôûng phi phi töôûng xöù, ñaõ ñeå moät beân kieát söû Voâ sôû höõu xöù. Ngöôøi aáy caàn ñöôïc hieåu nhö sau: "Ñaây laø haïng ngöôøi khoâng lieân heä vôùi kieát söû Voâ sôû höõu xöù, thieân naëng veà Phi töôûng phi phi töôûng xöù".
Naøy Sunakkhatta söï tình naøy xaûy ra, khi ôû ñaây, coù soá ngöôøi thieân naëng veà chaùnh Nieát-baøn. Ñoái vôùi haïng ngöôøi thieân naëng veà chaùnh Nieát-baøn, naøy Sunakkhatta, caâu chuyeän thích hôïp vôùi ngöôøi aáy phaûi tuøy thuoäc nhö theá naøo ñeå phuø hôïp vôùi ñieàu ngöôøi aáy suy taàm vaø suy tö, vaø ngöôøi aáy chæ giao thieäp vôùi ngöôøi maø ngöôøi aáy thích thuù. Nhöng neáu caâu chuyeän chæ noùi lieân heä ñeán Phi töôûng phi phi töôûng xöù, thôøi ngöôøi aáy khoâng nghe, khoâng loùng tai, vaø taâm khoâng an truù vaøo trí giaùc. Vaø ngöôøi aáy khoâng giao thieäp vôùi ngöôøi maø ngöôøi maø aáy khoâng thích.
Ví nhö, naøy Sunakkhatta, caây tala ngoïn caây ñaõ bò chaët ñöùt khoâng theå lôùn ñöôïc nöõa; cuõng vaäy, naøy Sunakkhatta, ñoái vôùi haïng ngöôøi thieân naëng veà chaùnh Nieát-baøn, ñaõ caét ñöùt kieát söû Phi töôûng phi phi töôûng xöù, ñaõ caét ñöùt töø reã, laøm cho nhö caây tala khoâng theå taùi sanh, khoâng theå khôûi leân laïi trong töông lai. Ngöôøi aáy caàn phaûi ñöôïc hieåu nhö sau: "Ñaây laø haïng ngöôøi khoâng lieân heä vôùi kieát söû Phi töôûng phi phi töôûng xöù, thieân naëng veà chaùnh Nieát-baøn".
Naøy Sunakkhatta, söï tình naøy xaûy ra, khi ôû ñaây, coù moät soá ngöôøi suy nghó nhö sau: "Tham aùi ñöôïc vò Sa-moân goïi laø muõi teân. Thuoác ñoäc voâ minh laøm naõo haïi (con ngöôøi) vôùi duïc, tham, saân. Muõi teân tham aùi ñaõ ñöôïc ta ñoaïn dieät; thuoác ñoäc voâ minh ñaõ ñöôïc tröø khöû; ta thieân naëng veà chaùnh Nieát-baøn". Vò aáy coù theå töï haøo vôùi muïc ñích hieän taïi. Vò aáy coù theå truy caàu nhöõng gì khoâng thích hôïp vôùi khuynh höôùng chaùnh Nieát-baøn, maét vò aáy coù theå truy caàu saéc khoâng thích hôïp, tai coù theå truy caàu tieáng khoâng thích hôïp, muõi coù theå truy caàu höông khoâng thích hôïp, löôõi coù theå truy caàu vò khoâng thích hôïp, thaân coù theå truy caàu xuùc khoâng thích hôïp, yù coù theå truy caàu phaùp khoâng thích hôïp. Khi maét truy caàu saéc khoâng thích hôïp, tai truy caàu tieáng khoâng thích hôïp, muõi truy caàu höông khoâng thích hôïp, löôõi truy caàu vò khoâng thích hôïp, thaân truy caàu xuùc khoâng thích hôïp, yù truy caàu phaùp khoâng thích hôïp, thôøi tham duïc nhieãu loaïn taâm vò aáy. Vò aáy do taâm bò tham duïc nhieãu loaïn ñi ñeán cheát hay ñi ñeán khoå gaàn nhö cheát.
Ví nhö, naøy Sunakkhatta, moät ngöôøi bò muõi teân baén, teân aáy coù taåm thuoác ñoäc raát daøy. Baïn beø thaân höõu, baø con huyeát thoáng ngöôøi aáy cho môøi moät y só giaûi phaãu. Vò y só giaûi phaãu aáy coù theå caét xung quanh mieäng veát thöông vôùi con dao; sau khi caét xung quanh mieäng veát thöông vôùi con dao, vò y só giaûi phaãu coù theå doø tìm muõi teân vôùi moät vaät duïng doø tìm. Sau khi doø tìm muõi teân vôùi moät vaät duïng doø tìm, y só coù theå ruùt muõi teân ra. Y só coù theå tröø khöû heát thuoác ñoäc, coøn ñeå laïi moät ít nhöng nghó khoâng coù thuoác ñoäc naøo coøn laïi, y só noùi nhö sau: "Naøy Hieàn giaû, muõi teân cuûa Baïn ñaõ ñöôïc ruùt ra thuoác ñoäc ñaõ ñöôïc tröø khöû, khoâng coøn dö taøn, vaø khoâng coøn gì nguy hieåm nöõa cho Baïn, nhöng Baïn phaûi chæ aên caùc ñoà aên thích hôïp, vaø haõy gìn giöõ, neáu aên ñoà aên khoâng thích hôïp, veát thöông cuûa Baïn seõ laøm muû laïi, vaø thöôøng thöôøng phaûi cho röûa veát thöông, thöôøng thöôøng phaûi xöùc thuoác cho mieäng veát thöông. Trong khi thöôøng thöôøng cho röûa veát thöông, thöôøng thöôøng xöùc thuoác cho mieäng veát thöông, chôù coù ñeå maùu cuõ ñoùng khoâ treân mieäng veát thöông vaø haõy caån thaän khi ñi ra giöõa gioù vaø naéng; haõy caån thaän khi ñi ra giöõa gioù vaø naéng, neáu khoâng, buïi vaø nhôùp coù theå nhieãu haïi mieäng veát thöông. Vaø naøy Baïn, neáu Baïn chaêm soùc veát thöông, thôøi veát thöông seõ ñöôïc laønh".
Ngöôøi aáy suy nghó nhö sau: "Muõi teân ñaõ ñöôïc ruùt khoûi (thaân) ta, noïc ñoäc ñaõ ñöôïc tröø khöû, khoâng coøn dö taøn, vaø ta ñaõ thoaùt khoûi nguy hieåm". Vaø ngöôøi aáy aên nhöõng ñoà aên khoâng thích hôïp. Vì ngöôøi aáy aên nhöõng ñoà aên khoâng thích hôïp, neân veát thöông laøm muû laïi. Vaø thöôøng thöôøng ngöôøi aáy khoâng röûa veát thöông, thöôøng thöôøng khoâng xöùc thuoác mieäng veát thöông. Vì ngöôøi aáy thöôøng thöôøng khoâng röûa veát thöông, vì ngöôøi aáy thöôøng thöôøng khoâng xöùc thuoác mieäng veát thöông, neân maùu cuõ ñoâng laïi treân mieäng veát thöông. Vaø ngöôøi aáy thöôøng hay ñi giöõa gioù vaø naéng. Do ngöôøi aáy thöôøng hay ñi giöõa gioù vaø naéng, buïi vaø nhôùp nhieãu haïi mieäng veát thöông; vaø vì ngöôøi aáy khoâng chaêm soùc veát thöông neân veát thöông khoâng ñöôïc laønh. Vì ngöôøi aáy laøm chính nhöõng vieäc khoâng thích hôïp, vaø do thuoác ñoäc ñöôïc tröø khöû nhöng coøn dö taøn, do caû hai ñieàu aáy neân mieäng veát thöông coù theå lôû to hôn tröôùc. Do veát thöông lôû to, ngöôøi aáy coù theå ñi ñeán cheát hay ñau khoå gaàn nhö cheát.
Cuõng vaäy, naøy Sunakkhatta, söï kieän naøy xaûy ra, khi ôû ñaây moät soá Tyû-kheo nghó nhö sau: "Tham aùi ñöôïc baäc Sa-moân goïi laø muõi teân, thuoác ñoäc voâ minh laøm naõo haïi (con ngöôøi) vôùi duïc, tham, saân. Muõi teân tham aùi ñaõ ñöôïc ta ñoaïn dieät; thuoác ñoäc voâ minh ñaõ ñöôïc tröø khöû. Ta thieân naëng veà chaùnh Nieát-baøn". Vò aáy coù theå töï haøo vôùi muïc ñích hieän taïi. Vò aáy coù theå truy caàu nhöõng gì khoâng thích hôïp vôùi khuynh höôùng chaùnh Nieát-baøn. Maét coù theå truy caàu saéc khoâng thích hôïp, tai coù theå truy caàu tieáng khoâng thích hôïp, muõi coù theå truy caàu höông khoâng thích hôïp, löôõi coù theå truy caàu vò khoâng thích hôïp, thaân coù theå truy caàu xuùc khoâng thích hôïp, yù coù theå truy caàu phaùp khoâng thích hôïp. Khi maét truy caàu saéc khoâng thích hôïp, tai truy caàu tieáng khoâng thích hôïp, muõi truy caàu höông khoâng thích hôïp, löôõi truy caàu vò khoâng thích hôïp, thaân truy caàu xuùc khoâng thích hôïp, yù truy caàu phaùp khoâng thích hôïp. thôøi tham duïc nhieãu loaïn taâm vò aáy. Vò aáy do tham duïc nhieãu loaïn taâm, ñi ñeán cheát hay ñi ñeán khoå gaàn nhö cheát.
Nhö vaäy, naøy Sunakkhatta, laø cheát trong giôùi luaät cuûa baäc Thaùnh, khi vò aáy töø boû tu taäp, trôû veà hoaøn tuïc, vaø nhö vaäy, naøy Sunakkhatta, laø khoå nhö cheát, khi vò aáy phaïm moät oâ ueá toäi naøo.
Naøy Sunakkhatta, söï tình naøy xaûy ra, khi ôû ñaây moät soá Tyû-kheo suy nghó nhö sau: "Tham aùi ñöôïc baäc Sa-moân goïi laø muõi teân, thuoác ñoäc voâ minh laøm naõo haïi (con ngöôøi) vôùi duïc, tham, saân. Muõi teân tham aùi ñaõ ñöôïc ta ñoaïn dieät, thuoác ñoäc voâ minh ñaõ ñöôïc tröø khöû. Ta thieân naëng veà chaùnh Nieát-baøn". Chính vì thieân naëng veà chaùnh Nieát-baøn, vò aáy khoâng truy caàu nhöõng gì khoâng thích hôïp vôùi (khuynh höôùng) thieân naëng veà Nieát-baøn, maét khoâng truy caàu saéc khoâng thích hôïp, tai khoâng truy caàu tieáng khoâng thích hôïp, muõi khoâng truy caàu höông khoâng thích hôïp, löôõi khoâng truy caàu vò khoâng thích hôïp, thaân khoâng truy caàu xuùc khoâng thích hôïp, yù khoâng truy caàu phaùp khoâng thích hôïp. Vì maét vò aáy khoâng truy caàu saéc khoâng thích hôïp, vì tai khoâng truy caàu tieáng khoâng thích hôïp, vì muõi khoâng truy caàu höông khoâng thích hôïp, vì löôõi khoâng truy caàu vò khoâng thích hôïp, vì thaân khoâng truy caàu xuùc khoâng thích hôïp, vì yù khoâng truy caàu phaùp khoâng thích hôïp, neân tham duïc khoâng nhieãu loaïn taâm, vì tham duïc khoâng nhieãu loaïn taâm; neân vò aáy khoâng ñi ñeán cheát hay ñi ñeán khoå gaàn nhö cheát.
Ví nhö, naøy Sunakkhatta, moät ngöôøi bò teân baén, vaø muõi teân bò taåm thuoác ñoäc raát daøy. Baïn beø thaân höõu, baø con huyeát thoáng ngöôøi aáy cho môøi moät y só giaûi phaãu. Vò y só giaûi phaãu aáy coù theå caét xung quanh mieäng veát thöông vôùi con dao; sau khi caét xung quanh mieäng veát thöông vôùi con dao, vò y só giaûi phaãu coù theå doø tìm teân vôùi moät vaät duïng doø tìm. Sau khi doø tìm muõi teân vôùi moät vaät duïng doø tìm, y só coù theå ruùt muõi teân ra... Y só coù theå tröø khöû heát thuoác ñoäc khoâng coøn ñeå dö laïi vaø bieát raèng khoâng coøn ñeå dö laïi. Vò aáy noùi nhö sau: "Naøy Baïn, muõi teân cuûa Baïn ñaõ ñöôïc ruùt ra, thuoác ñoäc ñaõ ñöôïc tröø khöû, khoâng coù dö taøn, nhöng vaãn coøn nguy hieåm cho Baïn. Vaø Baïn haõy aên nhöõng ñoà aên thích hôïp, chôù aên nhöõng ñoà aên khoâng thích hôïp khieán veát thöông coù theå laøm muû; vaø thöôøng thöôøng haõy röûa veát thöông, thöôøng thöôøng haõy xöùc thuoác mieäng veát thöông, thöôøng thöôøng röûa veát thöông, thöôøng thöôøng xöùc thuoác mieäng veát thöông, chôù ñeå maùu cuõ ñoùng khoâ laïi treân mieäng veát thöông. Vaø chôù coù ñi ra giöõa gioù vaø naéng; ñi ra giöõa gioù vaø naéng, chôù ñeå buïi vaø nhôùp laøm nhieãu haïi mieäng veát thöông, haõy soáng gìn giöõ veát thöông, naøy Baïn, vaø veát thöông seõ laønh".
Ngöôøi aáy suy nghó nhö sau: "Muõi teân ñaõ ñöôïc ruùt ra khoûi ta, thuoác ñoäc ñaõ ñöôïc tröø khöû, khoâng coù dö taøn. Vaø ta chöa thoaùt khoûi nguy hieåm". Vaø vò aáy coù theå chæ aên caùc ñoà aên thích hôïp. Do chæ aên caùc ñoà aên thích hôïp mieäng veát thöông coù theå khoâng laøm muû. Vaø thöôøng thöôøng vò aáy coù theå röûa veát thöông, thöôøng thöôøng coù theå xöùc thuoác mieäng veát thöông. Do thöôøng thöôøng röûa veát thöông, do thöôøng thöôøng xöùc thuoác mieäng veát thöông, maùu cuõ khoâng coù theå ñoùng khoâ laïi treân mieäng veát thöông. Ngöôøi aáy khoâng soát saéng ñi giöõa gioù vaø naéng. Do ngöôøi aáy khoâng soát saéng ñi giöõa gioù vaø naéng, buïi vaø nhôùp coù theå khoâng nhieãu haïi mieäng veát thöông vaø ngöôøi aáy soáng gìn giöõ veát thöông, vaø veát thöông ñöôïc laønh. Vì ngöôøi aáy chæ laøm nhöõng ñieàu thích hôïp vaø vì thuoác ñoäc ñöôïc tröø khöû khoâng coøn dö taøn, do hai (nhaân duyeân aáy) veát thöông ñöôïc kheùp kín laïi. Khi veát thöông ñöôïc da che kín laïi, ngöôøi aáy khoâng ñi ñeán cheát hay khoâng ñi ñeán khoå gaàn nhö cheát.
Cuõng vaäy, naøy Sunakkhatta, söï kieän naøy xaûy ra, khi ôû ñaây moät soá Tyû-kheo suy nghó nhö sau: "Tham aùi ñöôïc baäc Sa-moân goïi laø muõi teân, thuoác ñoäc voâ minh laøm naõo haïi (con ngöôøi) vôùi duïc, tham, saân. Muõi teân tham aùi ñaõ ñöôïc ta ñoaïn dieät.... khoâng coù truy caàu nhöõng gì khoâng thích hôïp. Maét khoâng truy caàu saéc khoâng thích hôïp, tai khoâng truy caàu tieáng khoâng thích hôïp, muõi khoâng truy caàu höông khoâng thích hôïp, löôõi khoâng truy caàu vò khoâng thích hôïp, thaân khoâng truy caàu xuùc khoâng thích hôïp, yù khoâng truy caàu phaùp khoâng thích hôïp. Do maét ngöôøi aáy khoâng truy caàu saéc khoâng thích hôïp, do tai khoâng truy caàu tieáng khoâng thích hôïp, do muõi khoâng truy caàu höông khoâng thích hôïp, do löôõi khoâng truy caàu vò khoâng thích hôïp, do thaân khoâng truy caàu xuùc khoâng thích hôïp, do yù khoâng truy caàu phaùp khoâng thích hôïp, tham duïc coù theå khoâng nhieãu haïi taâm. Do taâm khoâng bò tham duïc nhieãu haïi, neân ngöôøi aáy khoâng ñi ñeán cheát, hay khoâng ñi ñeán khoå gaàn nhö cheát.
Naøy Sunakkhatta, Ta noùi ví duï naøy vôùi muïc ñích laøm saùng toû yù nghóa. Nghóa ôû ñaây nhö sau: Veát thöông, naøy Sunakkhatta, laø ñoàng nghóa vôùi saùu xuùc xöù (phassayatana); thuoác ñoäc, naøy Sunakkhatta, laø ñoàng nghóa vôùi voâ minh; muõi teân, naøy Sunakkhatta, laø ñoàng nghóa vôùi aùi; vaät duïng doø tìm, naøy Sunakkhatta, laø ñoàng nghóa vôùi nieäm; con dao, naøy Sunakkhatta, laø ñoàng nghóa vôùi Thaùnh trí tueä. Vò y só giaûi phaãu, naøy Sunakkhatta, laø ñoàng nghóa vôùi Nhö Lai, baäc A-la-haùn, Chaùnh Ñaúng Giaùc.
Thaät vaäy, naøy Sunakkhatta, Tyû-kheo töï mình phoøng hoä ñoái vôùi saùu xuùc xöù, nghó raèng: "Sanh y (Upadhi) laø caên baûn cuûa khoå", sau khi bieát nhö vaäy, vò aáy trôû thaønh voâ sanh y, giaûi thoaùt nhôø ñoaïn dieät sanh y. Vò aáy coøn chuù thaân cuûa mình treân sanh y hay ñeå taâm ñeán sanh y, söï tình nhö vaäy khoâng xaûy ra.
Ví nhö, naøy Sunakkhatta, moät cheùn uoáng nöôùc baèng ñoàng, ñeïp ñeõ vaø höông thôm, vaø cheùn aáy laïi taåm thuoác ñoäc. Roài moät ngöôøi ñeán, muoán soáng, muoán khoâng cheát, muoán laïc, yeám ly khoå. Naøy Sunakkhatta, OÂng nghó theá naøo? Ngöôøi aáy coù uoáng cheùn baèng ñoàng naøy khoâng, neáu ngöôøi aáy bieát: "Sau khi toâi uoáng töø ñaây, toâi seõ ñi ñeán cheát hoaëc ñi ñeán gaàn nhö cheát?"
-- Thöa khoâng, baïch Theá Toân.
-- Cuõng vaäy, naøy Sunakkhatta, Tyû-kheo aáy chaéc chaén phoøng hoä ñoái vôùi saùu xuùc xöù. "Sanh y laø caên baûn cuûa ñau khoå", sau khi bieát vaäy, vò aáy trôû thaønh voâ sanh y, giaûi thoaùt nhôø ñoaïn dieät sanh y. Coøn chuù thaân cuûa vò aáy treân sanh y, ñeå taâm ñeán sanh y, söï tình nhö vaäy khoâng xaûy ra. Ví nhö, naøy Sunakkhatta, moät con raén ñoäc heát söùc ñoäc haïi, vaø coù moät ngöôøi ñeán, muoán soáng, muoán khoâng cheát, muoán laïc, yeám ly khoå. Naøy Sunakkhatta, OÂng nghó theá naøo? Ngöôøi aáy coù ñöa tay hay goùt chaân cho con raén ñoäc haïi naøy khoâng, neáu ngöôøi aáy bieát: "Neáu ta bò con raén naøy caén, ta seõ ñi ñeán cheát hay khoå gaàn nhö cheát?"
-- Thöa khoâng, baïch Theá Toân.
-- Cuõng vaäy, naøy Sunakkhatta, Tyû-kheo aáy chaéc chaén phoøng hoä saùu xuùc xöù. "Sanh y laø caên baûn ñau khoå", sau khi bieát vaäy, vò aáy trôû thaønh voâ sanh y, giaûi thoaùt nhôø ñoaïn dieät sanh y. Coøn chuù thaân cuûa vò aáy treân sanh y, hay ñeå taâm ñeán sanh y, söï tình nhö vaäy khoâng xaûy ra.
Theá Toân thuyeát giaûng nhö vaäy. Sunakkhatta Licchaviputta 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).
11/99
Majjhima Nikaya 105
Sunakkhatta Sutta
To SunakkhattaTranslated by Bhikkhu Thanissaro
I have heard that on one occasion the Blessed One was staying near Vesali in the Great Forest, at the Peaked Pavilion. Now at that time a large number of monks had declared final gnosis in the Blessed One's presence: "We discern that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.'"
Sunakkhatta the Licchavin heard that "A large number of monks, it seems, have declared final gnosis in the Blessed One's presence: 'We discern that "Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world."'" Then Sunakkhatta the Licchavin went to the Blessed One and, on arrival, have bowed down to him, sat to one side. As he was sitting there he said to the Blessed One: "I have heard, lord, that a large number of monks have declared final gnosis in the Blessed One's presence: 'We discern that "Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world."' Now, have they rightly declared final gnosis, or is it the case that some of them have declared final gnosis out of over-estimation?"
"Sunakkhatta, of the monks who have declared final gnosis in my presence...it is the case that some have rightly declared final gnosis, whereas others have declared final gnosis out of over-estimation. As for those who have rightly declared final gnosis, that is their truth. As for those who have declared final gnosis out of over-estimation, the thought occurs to the Tathagata, 'I will teach them the Dhamma.' But there are cases when the thought has occurred to the Tathagata, 'I will teach them the Dhamma,' but there are worthless men who come to him having formulated question after question, so that his thought, 'I will teach them the Dhamma,' changes into something else."
"Now is the time, O Blessed One. Now is the time, O One Well-Gone, for the Blessed One to teach the Dhamma. Having heard the Blessed One, the monks will remember it."
"Then in that case, Sunakkhatta, listen and pay close attention. I will speak."
"As you say, lord," Sunakkhatta the Licchavin responded to the Blessed One.
The Blessed One said: "Sunakkhatta, there are these five strands of sensuality. Which five? Forms cognizable via the eye -- agreeable, pleasing, charming, endearing, fostering desire, enticing. Sounds cognizable via the ear...Aromas cognizable via the nose...Flavors cognizable via the tongue...Tactile sensations cognizable the body -- agreeable, pleasing, charming, endearing, fostering desire, enticing. These are the five strands of sensuality.
"Now there's the possible case where a certain person is intent on the baits of the world. When a person is intent on the baits of the world, that sort of talk interests him, his thinking and evaluating follow along those lines, he feels at home with that sort of person, and his mind gets along with that sort of person. But when talk concerning the imperturbable [the fourth jhana and the spheres of the infinitude of space and the infinitude of consciousness] is going on, he does not listen, does not lend ear, and does not exert his mind to know. He does not get along with that sort of person; his mind does not feel at home with him.
"Suppose that there were a man who had left his home village or town a long time ago. And he were to meet with a man who had left the village or town only a short time ago. He would ask if the people in the village or town were secure, well-fed, and free of disease, and the second man would tell him is they were secure, well-fed, and free of disease. Now, what do you think, Sunakkhatta. Would the first man listen to the second man, lend ear, and exert his mind to know? Would he get along with the second man; would his mind feel at home with him?"
"Yes, lord."
"In the same way, it is possible that there is the case where a certain person is intent on the baits of the world. When a person is intent on the baits of the world, that sort of talk interests him, his thinking and evaluating follow along those lines, he feels at home with that sort of person, and his mind gets along with that sort of person. But when talk concerning the imperturbable [the fourth jhana and the spheres of the infinitude of space and the infinitude of consciousness] is going on, he does not listen, does not lend ear, and does not exert his mind to know. He does not get along with that sort of person; his mind does not feel at home with him. This is how it can be known that 'This person is intent on the baits of the world.'
"Now, there's the possible case where a certain person is intent on the imperturbable. When a person is intent on the imperturbable, that sort of talk interests him, his thinking and evaluating follow along those lines, he feels at home with that sort of person, and his mind gets along with that sort of person. But when talk concerning the baits of the world is going on, he does not listen, does not lend ear, and does not exert his mind to know. He does not get along with that sort of person; his mind does not feel at home with him.
"Just as a yellow leaf released from its stem is incapable of ever again becoming green, in the same way, when a person is intent on the imperturbable, he is released from the fetter of the baits of the world. This is how it can be known that 'This person, disjoined from the fetter of the baits of the world, is intent on the imperturbable.'
"Now, there's the possible case where a certain person is intent on the sphere of nothingness. When a person is intent on the sphere of nothingness, that sort of talk interests him, his thinking and evaluating follow along those lines, he feels at home with that sort of person, and his mind gets along with that sort of person. But when talk concerning the imperturbable is going on, he does not listen, does not lend ear, and does not exert his mind to know. He does not get along with that sort of person; his mind does not feel at home with him.
"Just as a thick rock broken in two cannot be put back together again, in the same way, when a person is intent on the sphere of nothingness, he has broken the fetter of the imperturbable. This is how it can be known that 'This person, disjoined from the fetter of the imperturbable, is intent on the sphere of nothingness.'
"Now, there's the possible case where a certain person is intent on the sphere of neither perception nor non-perception. When a person is intent on the sphere of neither perception nor non-perception, that sort of talk interests him, his thinking and evaluating follow along those lines, he feels at home with that sort of person, and his mind gets along with that sort of person. But when talk concerning the sphere of nothingness is going on, he does not listen, does not lend ear, and does not exert his mind to know. He does not get along with that sort of person; his mind does not feel at home with him.
"Sunakkhatta, suppose that a person, having eaten some delicious food, were to vomit it up. What do you think -- would he have any desire for that food?"
"No, lord. Why is that? Because he would consider that food to be disgusting."
"In the same way, when a person is intent on the sphere of neither perception nor non-perception, he has vomited up the fetter of the sphere of nothingness. This is how it can be known that 'This person, disjoined from the fetter of the sphere of nothingness, is intent on the sphere of neither perception nor non-perception.'
"Now, there's the possible case where a certain person is rightly intent on Nibbana. When a person is rightly intent on Nibbana, that sort of talk interests him, his thinking and evaluating follow along those lines, he feels at home with that sort of person, and his mind gets along with that sort of person. But when talk concerning the sphere of neither perception nor non-perception is going on, he does not listen, does not lend ear, and does not exert his mind to know. He does not get along with that sort of person; his mind does not feel at home with him.
"Just as a palm tree with its top cut off is incapable of further growth, in the same way, when a person is rightly intent on Nibbana, he has destroyed the fetter of the sphere of neither perception nor non-perception, has destroyed it by the root, like an uprooted palm tree deprived of the conditions of existence, not destined for future arising. This is how it can be known that 'This person, disjoined from the fetter of the baits of the world, is intent on Nibbana.'
"Now, there's the possible case where a certain monk thinks, 'Craving is said by the Contemplative [the Buddha] to be an arrow. The poison of ignorance spreads its toxin through desire, passion, and ill will. I have abandoned the arrow. I have expelled the poison of ignorance. I am rightly intent on Nibbana.' Because this is not true of him, he might pursue those things that are unsuitable for a person rightly intent on Nibbana. He might pursue unsuitable forms and sights with the eye. He might pursue unsuitable sounds with the ear...unsuitable aromas with the nose...unsuitable flavors with the tongue...unsuitable tactile sensations with the body. He might pursue unsuitable ideas with the intellect. When he pursues unsuitable forms and sights with the eye...pursue unsuitable ideas with the intellect, lust invades the mind. With his mind invaded by lust, he incurs death or death-like suffering.
"Suppose that a man were wounded with an arrow thickly smeared with poison. His friends and companions, kinsmen and relatives would provide him with a surgeon. The surgeon would cut around the opening of the wound with a knife and then would probe for the arrow with a probe. He then would pull out the arrow and extract the poison, leaving a residue behind. Knowing that a residue was left behind, he would say, 'My good man, your arrow has been pulled out. The poison has been extracted, with a residue left behind, but it is not enough to do you harm. Eat suitable food. Don't eat unsuitable food, or else the wound will fester. Wash the wound frequently, smear it with an ointment frequently, so that blood and pus don't fill the opening of the wound. Don't walk around in the wind and sun, or else dust and dirt may contaminate the opening of the wound. Keep looking after the wound, my good man, and work for its healing.'
"The thought would occur to the man: 'My arrow has been pulled out. The poison has been extracted, with a residue left behind, but it is not enough to do me harm.' He would eat unsuitable food, so the wound would fester. He wouldn't wash the wound or smear it with an ointment frequently, so blood and pus would fill the opening of the wound. He would walk around in the wind and sun, so dust and dirt would contaminate the opening of the wound. He wouldn't keep looking after the wound or work for its healing. Now, both because of these unsuitable actions of his and because of the residue of the dirty poison left behind, the wound would swell. With the swelling of the wound he would incur death or death-like suffering.
"In the same way, there's the possible case where a certain monk thinks, 'Craving is said by the Contemplative to be an arrow. The poison of ignorance spreads its toxin through desire, passion, and ill will. I have abandoned the arrow. I have expelled the poison of ignorance. I am rightly intent on Nibbana.' Because this is not true of him, he might pursue those things that are unsuitable for a person rightly intent on Nibbana. He might pursue unsuitable forms and sights with the eye. He might pursue unsuitable sounds with the ear...unsuitable aromas with the nose...unsuitable flavors with the tongue...unsuitable tactile sensations with the body. He might pursue unsuitable ideas with the intellect. When he pursues unsuitable forms and sights with the eye...pursue unsuitable ideas with the intellect, lust invades the mind. With his mind invaded by lust, he incurs death or death-like suffering. For this is death in the discipline of the noble ones: when one renounces the training and returns to the lower life. And this is death-like suffering: when one commits a defiled offense.
"Now, there's the possible case where a certain monk thinks, 'Craving is said by the Contemplative to be an arrow. The poison of ignorance spreads its toxin through desire, passion, and ill will. I have abandoned the arrow. I have expelled the poison of ignorance. I am rightly intent on Nibbana.' Because he is rightly intent on Nibbana, he wouldn't pursue those things that are unsuitable for a person rightly intent on Nibbana. He wouldn't pursue unsuitable forms and sights with the eye. He wouldn't pursue unsuitable sounds with the ear...unsuitable aromas with the nose...unsuitable flavors with the tongue...unsuitable tactile sensations with the body. He wouldn't pursue unsuitable ideas with the intellect. When he doesn't pursue unsuitable forms and sights with the eye...doesn't pursue unsuitable ideas with the intellect, lust doesn't invade the mind. With his mind not invaded by lust, he doesn't incur death or death-like suffering.
"Suppose that a man were wounded with an arrow thickly smeared with poison. His friends and companions, kinsmen and relatives would provide him with a surgeon. The surgeon would cut around the opening of the wound with a knife and then would probe for the arrow with a probe. He then would pull out the arrow and extract the poison, leaving a residue behind. Knowing that a residue was left behind, he would say, 'My good man, your arrow has been pulled out. The poison has been extracted, with no residue left behind, so it is not enough to do you harm. Eat suitable food. Don't eat unsuitable food, or else the wound will fester. Wash the wound frequently, smear it with an ointment frequently, so that blood and pus don't fill the opening of the wound. Don't walk around in the wind and sun, or else dust and dirt may contaminate the opening of the wound. Keep looking after the wound, my good man, and work for its healing.'
"The thought would occur to the man: 'My arrow has been pulled out. The poison has been extracted with no residue left behind, so it is not enough to do me harm.' He would eat suitable food, so the wound wouldn't fester. He would wash the wound and smear it with an ointment frequently, so blood and pus wouldn't fill the opening of the wound. He would not walk around in the wind and sun, so dust and dirt wouldn't contaminate the opening of the wound. He would keep looking after the wound and would work for its healing. Now, both because of these suitable actions of his and because of there being no residue of the poison left behind, the wound would heal. With the healing of the wound and its being covered with skin, he wouldn't incur death or death-like suffering.
"In the same way, there's the possible case where a certain monk thinks, 'Craving is said by the Contemplative to be an arrow. The poison of ignorance spreads its toxin through desire, passion, and ill will. I have abandoned the arrow. I have expelled the poison of ignorance. I am rightly intent on Nibbana.' Because he is rightly intent on Nibbana, he wouldn't pursue those things that are unsuitable for a person rightly intent on Nibbana. He wouldn't pursue unsuitable forms and sights with the eye. He wouldn't pursue unsuitable sounds with the ear...unsuitable aromas with the nose...unsuitable flavors with the tongue...unsuitable tactile sensations with the body. He wouldn't pursue unsuitable ideas with the intellect. When he doesn't pursue unsuitable forms and sights with the eye...doesn't pursue unsuitable ideas with the intellect, lust doesn't invade the mind. With his mind not invaded by lust, he doesn't incur death or death-like suffering.
"I have given this simile to convey a meaning. The meaning is this: the wound stands for the six internal sense media; the poison, for ignorance; the arrow, for craving; the probe, for mindfulness; the knife, for noble discernment; the surgeon, for the Tathagata, worthy and rightly self-awakened.
"Now, when a monk -- maintaining restraint over the six spheres of contact, knowing that 'Acquisition is the root of stress' -- is free from acquisition, released in the total ending of acquisition, it's not possible that, with regard to acquisition, he would stir his body or arouse his mind.
"Suppose there were a beverage in a bronze cup -- consummate in its color, smell, and flavor -- but mixed with poison. And suppose a man were to come along, wanting to live, not wanting to die, desiring pleasure, and abhorring pain. What do you think, Sunakkhatta -- would he drink the beverage in the bronze cup knowing that 'Having drunk this, I will incur death or death-like suffering'?"
"No, lord."
"In the same way, when a monk -- maintaining restraint over the six spheres of contact, knowing that 'Acquisition is the root of stress' -- is free from acquisition, released in the total ending of acquisition, it's not possible that, with regard to acquisition, he would stir his body or arouse his mind.
"Suppose there were a deadly poisonous viper, and a man were to come along, wanting to live, not wanting to die, desiring pleasure, and abhorring pain. What do you think, Sunakkhatta -- would he give his hand or finger to the snake knowing that 'Having been bitten by this, I will incur death or death-like suffering'?"
"No, lord."
"In the same way, when a monk -- maintaining restraint over the six spheres of contact, knowing that 'Acquisition is the root of stress' -- is free from acquisition, released in the total ending of acquisition, it's not possible that, with regard to acquisition, he would stir his body or arouse his mind."
That is what the Blessed One said. Gratified, Sunakkhatta the Licchavin delighted in the Blessed One's words.
Source: Access-to-Insight, http://world.std.com/~metta/canon/majjhima/mn105.html
Revised: 9 November 1998
Source = BuddhaSasana
[Muïc luïc kinh Trung Boä]