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Trung Boä Kinh
Majjhima Nikaya107. Kinh Ganaka Moggallaøna
(Ganakamoggallaøna sutta)
Nhö vaày toâi nghe.
Moät thôøi Theá Toân truù ôû Savatthi, Pubbarama, nôi laâu ñaøi cuûa Migaramatu (Ñoâng Vieân Loäc Maãu Giaûng ñöôøng) . Roài Baø-la-moân Ganaka Moggallana ñi ñeán choã Theá Toân, sau khi ñeán noùi leân nhöõng lôøi chaøo ñoùn hoûi thaêm, sau khi noùi leân nhöõng lôøi chaøo ñoùn hoûi thaêm thaân höõu, lieàn ngoài xuoáng moät beân. Ngoài xuoáng moät beân, Baø-la-moân Ganaka Moggallana baïch Theá Toân:
-- Ví nhö, thöa Toân giaû Gotama, taïi laâu ñaøi Migaramatu naøy, coù theå thaáy ñöôïc moät hoïc taäp tuaàn töï, moät coâng trình tuaàn töï, moät ñaïo loä tuaàn töï, töùc laø nhöõng taàng caáp cuûa laàu thöôïng cuoái cuøng; thöa Toân giaû Gotama, cuõng vaäy, ñoái vôùi nhöõng vò Baø-la-moân naøy, ñöôïc thaáy moät hoïc taäp tuaàn töï, moät coâng trình tuaàn töï, moät ñaïo loä tuaàn töï, töùc laø söï hoïc hoûi (caùc taäp Veda). Thöa Toân giaû Gotama, cuõng vaäy, ñoái vôùi nhöõng vò baén cung naøy, ñöôïc thaáy moät hoïc taäp tuaàn töï, moät coâng trình tuaàn töï, moät ñaïo loä tuaàn töï, töùc laø ngheä thuaät baén cung. Cuõng vaäy, thöa Toân giaû Gotama, ñoái vôùi chuùng con laø nhöõng ngöôøi toaùn soá, soáng nhôø ngheà toaùn soá, cuõng ñöôïc thaáy moät hoïc taäp tuaàn töï, moät coâng trình tuaàn töï, moät ñaïo loä tuaàn töï, töùc laø toaùn soá. Thöa Toân giaû Gotama, vì raèng khi coù ñöôïc ngöôøi ñeä töû, tröôùc heát chuùng con baét ngöôøi aáy ñeám nhö sau: "Moät, moät laàn, hai, hai laàn, ba, ba laàn, boán, boán laàn, naêm, naêm laàn, saùu, saùu laàn, baûy, baûy laàn, taùm, taùm laàn, chín, chín laàn, möôøi, möôøi laàn". Vaø thöa Toân giaû Gotama, chuùng con baét ñeám tôùi moät traêm. Coù theå trình baøy chaêng, thöa Toân giaû Gotama, trong Phaùp vaø Luaät naøy, cuõng coù moät tuaàn töï hoïc taäp, moät tuaàn töï coâng trình, moät tuaàn töï ñaïo loä nhö vaäy?
-- Coù theå trình baøy, naøy Baø-la-moân, trong Phaùp vaø Luaät naøy, coù moät tuaàn töï hoïc taäp, coù moät tuaàn töï coâng trình, coù moät tuaàn töï ñaïo loä. Ví nhö, naøy Baø-la-moân, moät ngöôøi huaán luyeän ngöïa thieän xaûo, sau khi ñöôïc moät con ngöïa hieàn thieän, tröôùc tieân luyeän taäp cho noù quen mang daây cöông, roài taäp luyeän cho noù quen caùc haïnh khaùc; cuõng vaäy, naøy Baø-la-moân, Nhö Lai khi ñöôïc moät ngöôøi ñaùng ñöôïc ñieàu phuïc, tröôùc tieân huaán luyeän ngöôøi aáy nhö sau: "Haõy ñeán Tyû-kheo, haõy giöõ giôùi haïnh, haõy soáng cheá ngöï vôùi söï cheá ngöï cuûa giôùi boån, ñaày ñuû oai nghi chaùnh haïnh, thaáy söï nguy hieåm trong nhöõng loãi nhoû nhaët, thoï trì vaø hoïc taäp caùc hoïc giôùi".
Naøy Baø-la-moân, khi vò Tyû-kheo giöõ giôùi haïnh, cheá ngöï vôùi söï cheá ngöï cuûa giôùi boån, ñaày ñuû oai nghi chaùnh haïnh, thaáy söï nguy hieåm trong nhöõng loãi nhoû nhaët, thoï trì vaø hoïc taäp caùc hoïc giôùi, Nhö Lai môùi huaán luyeän vò aáy theâm nhö sau: "Haõy ñeán Tyû-kheo, haõy hoä trì caùc caên, khi maét thaáy saéc chôù coù naém giöõ töôùng chung, chôù coù naém giöõ töôùng rieâng. Nhöõng nguyeân nhaân gì, vì nhaõn caên khoâng ñöôïc cheá ngöï khieán tham aùi öu bi, caùc aùc baát thieän phaùp khôûi leân, vò Tyû-kheo töï cheá ngöï nguyeân nhaân aáy, hoä trì con maét, thöïc haønh söï hoä trì con maét. Khi tai nghe tieáng.... muõi ngöûi höông... löôõi neám vò.. thaân caûm xuùc... yù nhaän thöùc caùc phaùp, vò aáy khoâng naém giöõ töôùng chung, khoâng naém giöõ töôùng rieâng. Nhöõng nguyeân nhaân gì, vì yù caên khoâng ñöôïc cheá ngöï, khieán tham aùi, öu bi, caùc phaùp aùc baát thieän khôûi leân, Tyû-kheo cheá ngöï nguyeân nhaân aáy, hoä trì yù caên, thöïc haønh söï hoä trì yù caên".
Naøy Baø-la-moân, sau khi Tyû-kheo hoä trì caùc caên roài, Nhö Lai môùi huaán luyeän vò aáy theâm nhö sau: "Haõy ñeán Tyû-kheo, haõy tieát ñoä trong aên uoáng, chôn chaùnh giaùc saùt thoï duïng moùn aên, khoâng phaûi ñeå vui ñuøa, khoâng phaûi ñeå ñam meâ, khoâng phaûi ñeå trang söùc, khoâng phaûi ñeå töï laøm ñeïp mình, chæ ñeå thaân naøy ñöôïc duy trì, ñöôïc baûo döôõng, khoûi bò gia haïi, ñeå chaáp trì Phaïm haïnh, nghó raèng: "Nhö vaäy ta dieät tröø caùc caûm thoï cuõ vaø khoâng cho khôûi leân caùc caûm thoï môùi; vaø ta seõ khoâng phaïm loãi laàm, soáng ñöôïc an oån".
Naøy Baø-la-moân, sau khi Tyû-kheo tieát ñoä trong aên uoáng roài, Nhö Lai môùi huaán luyeän vò aáy theâm nhö sau: "Haõy ñeán Tyû-kheo, haõy chuù taâm caûnh giaùc! Ban ngaøy trong khi ñi kinh haønh vaø trong khi ñang ngoài, goät saïch taâm trí khoûi caùc chöôùng ngaïi phaùp; ban ñeâm trong canh ñaàu, trong khi ñi kinh haønh vaø trong khi ñang ngoài, goät saïch taâm trí khoûi caùc chöôùng ngaïi phaùp; ban ñeâm trong canh giöõa, haõy naèm xuoáng phía hoâng beân phaûi, nhö daùng naèm con sö töû, chaân gaùc treân chaân vôùi nhau, chaùnh nieäm tænh giaùc, höôùng nieäm ñeán luùc ngoài daäy laïi. Ban ñeâm trong canh cuoái, khi ñaõ thöùc daäy, trong khi ñi kinh haønh vaø trong khi ñang ngoài, goät saïch taâm trí khoûi caùc chöôùng ngaïi phaùp".
Naøy, Baø-la-moân, sau khi vò Tyû-kheo chuù taâm tænh giaùc, Nhö Lai môùi huaán luyeän vò aáy theâm nöõa nhö sau: "Haõy ñeán Tyû-kheo, haõy thaønh töïu chaùnh nieäm tænh giaùc, khi ñi tôùi khi ñi lui ñeàu tænh giaùc; khi nhìn thaúng, khi nhìn quanh ñeàu tænh giaùc; khi co tay, khi duoãi tay ñeàu tænh giaùc; khi mang y keùp, bình baùt, thöôïng y ñeàu tænh giaùc; khi aên, uoáng, nhai, nuoát, ñeàu tænh giaùc; khi ñi ñaïi tieän, tieåu tieän ñeàu tænh giaùc; khi ñi, ñöùng, ngoài, naèm, thöùc, noùi, yeân laëng ñeàu tænh giaùc".
Naøy Baø-la-moân, sau khi chaùnh nieäm tænh giaùc roài, Nhö Lai môùi huaán luyeän vò aáy theâm nhö sau: "Haõy ñeán Tyû-kheo, haõy löïa moät choã thanh vaéng, tòch mòch nhö röøng, goác caây, khe nuùi, hang ñaù, baõi tha ma, luøm caây, ngoaøi trôøi, ñoáng rôm".
Vò aáy löïa moät choã thanh vaéng, tòch mòch, nhö röøng, goác caây, khe nuùi, hang ñaù, baõi tha ma, luøm caây, ngoaøi trôøi, ñoáng rôm. Sau khi ñi khaát thöïc veà vaø aên xong, vò aáy ngoài kieát-giaø, löng thaúng taïi choã noùi treân vaø an truù chaùnh nieäm tröôùc maët. Vò aáy töø boû tham aùi ôû ñôøi, soáng vôùi taâm thoaùt ly tham aùi, goät röûa taâm heát tham aùi. Töø boû saân haän, vò aáy soáng vôùi taâm khoâng saân haän, loøng töø maãn thöông xoùt taát caû chuùng höõu tình, goät röûa taâm heát saân haän. Töø boû hoân traàm thuïy mieân, vò aáy soáng thoaùt ly hoân traàm thuïy mieân, vôùi taâm töôûng höôùng veà aùnh saùng, chaùnh nieäm tænh giaùc, goät röûa taâm heát hoân traàm thuïy mieân; töø boû traïo cöû hoái tieác, vò aáy soáng khoâng traïo cöû, noäi taâm traàm laëng goät röûa taâm heát traïo cöû hoái tieác; töø boû nghi ngôø, vò aáy soáng thoaùt khoûi nghi ngôø, khoâng phaân vaân löôõng löï, goät röûa taâm heát nghi ngôø ñoái vôùi caùc thieän phaùp.
Khi ñoaïn tröø naêm trieàn caùi aáy, nhöõng phaùp laøm oâ nhieãm taâm, laøm trí tueä yeáu ôùt, vò aáy ly duïc, ly baát thieän phaùp chöùng vaø truù Thieàn thöù nhaát, moät traïng thaùi hyû laïc do ly duïc sanh, vôùi taàm vôùi töù. Vò aáy dieät taàm vaø töù, chöùng vaø truù Thieàn thöù hai, moät traïng thaùi hyû laïc do ñònh sanh, khoâng taàm khoâng töù, noäi tænh nhaát taâm. Vò aáy ly hyû truù xaû, chaùnh nieäm tænh giaùc, thaân caûm söï laïc thoï maø caùc baäc Thaùnh goïi laø xaû nieäm laïc truù, chöùng vaø truù Thieàn thöù ba. Xaû laïc, xaû khoå, dieät hyû öu ñaõ caûm thoï tröôùc, chöùng vaø truù Thieàn thöù tö, khoâng khoå, khoâng laïc, xaû nieäm thanh tònh.
Naøy Baø-la-moân, ñoái vôùi nhöõng Tyû-kheo naøo laø baäc höõu hoïc, taâm chöa thaønh töïu, ñang soáng caàn caàu söï voâ thöôïng an tònh caùc trieàn aùch, ñoù laø söï giaûng daïy cuûa Ta nhö vaäy ñoái vôùi nhöõng vò aáy. Coøn ñoái vôùi nhöõng vò Tyû-kheo laø baäc A-la-haùn, caùc laäu ñaõ taän, tu haønh thaønh maõn, caùc vieäc neân laøm ñaõ laøm, ñaõ ñaët gaùnh naëng xuoáng, ñaõ thaønh ñaït lyù töôûng, ñaõ taän tröø höõu kieát söû, chaùnh trí giaûi thoaùt, nhöõng phaùp aáy ñöa ñeán söï hieän taïi laïc truù vaø chaùnh nieäm tænh giaùc.
Khi ñöôïc noùi vaäy, Baø-la-moân Ganaka Moggallana baïch Theá Toân:
-- Caùc ñeä töû cuûa Sa-moân Gotama, khi ñöôïc Sa-moân Gotama khuyeán giaùo nhö vaäy, giaûng daïy nhö vaäy, coù phaûi taát caû ñeàu chöùng ñöôïc cöùu caùnh ñích Nieát-baøn hay chæ coù moät soá chöùng ñöôïc?
-- Naøy Baø-la-moân, moät soá ñeä töû cuûa Ta, khi ñöôïc khuyeán giaùo nhö vaäy, giaûng daïy nhö vaäy, chöùng ñöôïc cöùu caùnh ñích Nieát-baøn, moät soá khoâng chöùng ñöôïc.
-- Thöa Toân giaû Gotama, do nhaân gì, do duyeân gì trong khi coù maët Nieát-baøn, trong khi coù maët con ñöôøng ñöa ñeán Nieát-baøn, trong khi coù maët Toân giaû Gotama laø baäc chæ ñöôøng, tuy vaäy caùc ñeä töû Toân giaû Gotama, ñöôïc Toân giaû Gotama khuyeán giaùo nhö vaäy, giaûng daïy nhö vaäy, moät soá chöùng ñöôïc cöùu caùnh ñích Nieát-baøn, moät soá khoâng chöùng ñöôïc?
-- Naøy Baø-la-moân, ôû ñaây Ta seõ hoûi OÂng. Neáu OÂng kham nhaãn, haõy traû lôøi cho Ta. Naøy Baø-la-moân, OÂng nghó theá naøo? OÂng coù gioûi veà con ñöôøng ñi ñeán Rajagaha (Vöông Xaù)?
-- Thöa Toân giaû, con coù gioûi veà con ñöôøng ñi ñeán Rajagaha.
-- Naøy Baø-la-moân, OÂng nghó theá naøo? ÔÛ ñaây, coù moät ngöôøi, muoán ñi ñeán Rajagaha, ngöôøi naøy ñeán OÂng vaø noùi nhö sau: "Thöa Toân giaû, toâi muoán ñi ñeán Rajagaha. Haõy chæ cho toâi con ñöôøng ñi ñeán Rajagaha". OÂng noùi vôùi ngöôøi aáy nhö sau: "Ñöôïc, naøy Baïn, ñaây laø con ñöôøng ñöa ñeán Rajagaha. Haõy ñi theo con ñöôøng aáy trong moät thôøi gian. Sau khi ñi trong moät thôøi gian, Baïn seõ thaáy moät laøng teân nhö theá naøy. Haõy ñi theo trong moät thôøi gian. Sau khi ñi trong moät thôøi gian, Baïn seõ thaáy moät thò traán teân nhö theá naøy. Haõy ñi theo trong moät thôøi gian. Sau khi ñi trong moät thôøi gian, Baïn seõ thaáy Rajagaha vôùi nhöõng khu vöôøn myõ dieäu, vôùi nhöõng khu röøng myõ dieäu, vôùi nhöõng vuøng ñaát myõ dieäu, vôùi nhöõng hoà ao myõ dieäu". Daàu cho ngöôøi aáy ñöôïc khuyeán giaùo nhö vaäy, ñöôïc giaûng daïy nhö vaäy, nhöng laïi laáy con ñöôøng sai laïc, ñi veà höôùng Taây. Roài moät ngöôøi thöù hai ñeán, muoán ñi ñeán Rajagaha. Ngöôøi naøy ñeán OÂng vaø hoûi nhö sau: "Thöa Toân giaû, toâi muoán ñi ñeán Rajagaha, mong Toân giaû chæ con ñöôøng aáy cho toâi". Roài OÂng noùi vôùi ngöôøi aáy nhö sau: "Ñöôïc, naøy Baïn, ñaây laø ñöôøng ñi ñeán Rajagaha. Haõy ñi theo con ñöôøng aáy trong moät thôøi gian. Sau khi ñi moät thôøi gian, Baïn seõ thaáy moät laøng coù teân nhö theá naøy. Haõy ñi theo con ñöôøng aáy trong moät thôøi gian. Sau khi ñi moät thôøi gian, Baïn seõ thaáy moät thò traán coù teân nhö theá naøy. Haõy ñi theo con ñöôøng aáy trong moät thôøi gian. Sau khi ñi theo con ñöôøng aáy trong moät thôøi gian, Baïn seõ thaáy Rajagaha vôùi nhöõng khu vöôøn myõ dieäu, vôùi nhöõng khu röøng myõ dieäu, vôùi nhöõng vuøng ñaát myõ dieäu, vôùi nhöõng ao hoà myõ dieäu". Ngöôøi aáy ñöôïc OÂng khuyeán giaùo nhö vaäy, giaûng nhö vaäy, ñi ñeán Rajagaha moät caùch an toaøn.
Naøy Baø-la-moân, do nhaân gì, do duyeân gì, trong khi coù maët Rajagaha, trong khi coù maët con ñöôøng ñöa ñeán Rajagaha, trong khi coù maët OÂng laø ngöôøi chæ ñöôøng, daàu cho OÂng coù khuyeán giaùo nhö vaäy, giaûng daïy nhö vaäy, moät ngöôøi laáy con ñöôøng sai laïc, ñi veà höôùng Taây, coøn moät ngöôøi coù theå ñi ñeán Rajagaha moät caùch an toaøn?
-- Thöa Toân giaû Gotama, ôû ñaây, con laøm gì ñöôïc? Con chæ laø ngöôøi chæ ñöôøng, thöa Toân giaû Gotama.
-- Cuõng vaäy, naøy Baø-la-moân, trong khi coù maët Nieát-baøn, trong khi coù maët con ñöôøng ñi ñeán Nieát-baøn, vaø trong khi coù maët Ta laø baäc chæ ñöôøng. Nhöng caùc ñeä töû cuûa Ta, ñöôïc Ta khuyeán giaùo nhö vaäy, giaûng daïy nhö vaäy, moät soá chöùng ñöôïc cöùu caùnh ñích Nieát-baøn, moät soá khoâng chöùng ñöôïc. ÔÛ ñaây, naøy Baø-la-moân, Ta laøm gì ñöôïc? Nhö Lai chæ laø ngöôøi chæ ñöôøng.
Khi nghe noùi vaäy, Baø-la-moân Ganaka Moggalana baïch Theá Toân:
-- Thöa Toân giaû Gotama, ñoái vôùi nhöõng ngöôøi khoâng phaûi vì loøng tin, chæ vì sinh keá, xuaát gia töø boû gia ñình, soáng khoâng gia ñình, nhöõng ngöôøi xaûo traù, löôøng gaït, hö nguïy, maát thaêng baèng, cao maïn, dao ñoäng, noùi phoâ taïp nhaïp, khoâng hoä trì caùc caên, aên uoáng khoâng tieát ñoä, khoâng chuù taâm caûnh giaùc, thôø ô vôùi Sa-moân haïnh, khoâng toân kính hoïc taäp, soáng quaù ñaày ñuû, ueå oaûi, ñi ñaàu trong thoái thaát, töø boû gaùnh naëng vieãn ly, bieáng nhaùc, tinh caàn thaáp keùm, thaát nieäm, khoâng tænh giaùc, khoâng ñònh taâm, taâm taùn loaïn, lieät tueä, caâm ngoïng; Toân giaû Gotama khoâng theå soáng vôùi nhöõng ngöôøi nhö vaäy.
Coøn nhöõng Thieän gia nam töû vì loøng tin xuaát gia, töø boû gia ñình, soáng khoâng gia ñình, khoâng xaûo traù, khoâng löôøng gaït, khoâng hö nguïy, khoâng maát thaêng baèng, khoâng cao maïn, khoâng dao ñoäng, khoâng noùi phoâ taïp nhaïp, hoä trì caùc caên, aên uoáng coù tieát ñoä, chuù taâm tænh giaùc, khoâng thôø ô vôùi Sa-moân haïnh, toân kính hoïc taäp, soáng khoâng quaù ñaày ñuû, khoâng ueå oaûi, töø boû thoái thaát, ñi ñaàu trong vieãn ly, tinh caàn, tinh taán, chaùnh nieäm, an truù, tænh giaùc, ñònh tónh, nhöùt taâm, coù trí tueä, khoâng caâm ngoïng; Toân giaû Gotama soáng (hoøa hôïp) vôùi nhöõng vò aáy.
Ví nhö Toân giaû Gotama, trong caùc loaïi caên höông, haéc chieân ñaøn höông ñöôïc goïi laø toái thöôïng; trong caùc loaïi loõi caây höông, xích chieân ñaøn höông ñöôïc goïi laø toái thöôïng; trong caùc loaïi hoa höông, vuõ quyù höông (jasmine) ñöôïc goïi laø toái thöôïng. Cuõng vaäy laø lôøi khuyeán giaùo cuûa Toân giaû Gotama ñöôïc xem laø cao nhaát trong nhöõng lôøi khuyeán giaùo hieän nay.
Thaät vi dieäu thay, thöa Toân giaû Gotama! Thaät vi dieäu thay, thöa Toân giaû Gotama! Nhö ngöôøi döïng ñöùng laïi nhöõng gì bò quaêng ngaõ xuoáng, phôi baøy nhöõng gì bò che kín, chæ ñöôøng cho nhöõng ngöôøi bò laïc höôùng, ñem ñeøn saùng vaøo trong boùng toái ñeå nhöõng ai coù maét coù theå thaáy saéc; cuõng vaäy, Chaùnh phaùp ñaõ ñöôïc Toân giaû Gotama duøng nhieàu phöông tieän trình baøy giaûi thích. Con xin quy y Toân giaû Gotama, quy y Phaùp vaø chuùng Tyû-kheo Taêng. Mong Toân giaû Gotama nhaän con laøm ñeä töû, töø nay cho ñeán maïng chung, 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.
(11/99)
(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).
Majjhima Nikaya 107
Ganakamoggallana Sutta
The Discourse to Ganaka-MoggallanaTranslated from the Pali by I.B. Horner
Thus I have heard: At one time the Lord was staying near Savatthi in the palace of Migara's mother in the Eastern Monastery. Then the brahman Ganaka-Moggallana approached the Lord; having approached he exchanged greetings with the Lord; having conversed in a friendly and courteous way, he sat down at a respectful distance. As he was sitting down at a respectful distance, Ganaka-Moggallana the brahman spoke thus to the Lord: "Just as, good Gotama, in this palace of Migara's mother there can be seen a gradual training, a gradual doing, a gradual practice, that is to say as far as the last flight of stairs,[1] so, too, good Gotama, for these brahmans there can be seen a gradual training, a gradual doing, a gradual practice, that is to say in the study [of the Vedas];[2] so too, good Gotama, for these archers there can be seen a gradual...practice, that is to say in archery; so too, good Gotama, for us whose livelihood is calculation[3] there can be seen a gradual training, a gradual practice, that is to say in accountancy. For when we get a pupil, good Gotama, we first of all make him calculate: 'One one, two twos, three threes, four fours, five fives, six sixes, seven sevens, eight eights, nine nines, ten tens,' and we, good Gotama, also make him calculate a hundred. Is it not possible, good Gotama, to lay down a similar gradual training, gradual doing, gradual practice in respect of this dhamma and discipline?"
"It is possible, brahman, to lay down a gradual training, a gradual doing, a gradual practice in respect of this dhamma and discipline, Brahman, even a skilled trainer of horses, having taken on a beautiful thoroughbred first of all gets it used to the training in respect of wearing the bit. Then he gets it used to further training -- even so brahman, the Tathagata, having taken on a man to be tamed, first of all disciplines him thus:
Morality
"'Come you, monk, be of moral habit, live controlled by the control of the Obligations, endowed with [right] behavior and posture, seeing peril in the slightest fault and, undertaking them, train yourself in the rules of training.' As soon, brahman, as the monk is of moral habit, controlled by the control of the Obligations, endowed with [right] behavior and posture; seeing peril in the slightest fault and, undertaking them, trains himself in the rules of training, the Tathagata disciplines him further saying:
Sense-control
"'Come you monk, be guarded as to the doors of the sense-organs; having seen a material shape with the eye, do not be entranced with the general appearance, do not be entranced with the detail; for if one dwells with the organ of sight uncontrolled, covetousness and dejection, evil, unskillful states of mind, may flow in. So fare along controlling it, guard the organ of sight, achieve control over the organ of sight. Having heard a sound with the ear...Having smelt a smell with the nose...Having savored a taste with the tongue...Having felt a touch with the body...Having cognized a mental state with the mind, do not be entranced with the detail. For if one dwells with the organ of mind uncontrolled, covetousness and dejection, evil, unskillful states of mind, may flow in. So fare along controlling it; guard the organ of mind, achieve control over the organ of mind.'
Moderation in eating
"As soon, brahman, as a monk is guarded as to the doors of the sense-organs, the Tathagata disciplines him further, saying: 'Come you, monk, be moderate in eating; you should take food reflecting carefully, not for fun or indulgence or personal charm or beautification, but taking just enough for maintaining this body and keeping it going, for keeping it unharmed, for furthering the Brahma-faring,[4] with the thought: Thus will I crush out an old feeling, and I will not allow a new feeling to arise, and then there will be for me subsistence and blamelessness and abiding in comfort.'
Vigilance
"As soon, brahman, as a monk is moderate in eating, the Tathagata disciplines him further, saying: 'Come you, monk, dwell intent on vigilance; during the day while pacing up and down, while sitting down, cleanse the mind of obstructive mental states; during the middle watch of the night, lie down on the right side in the lion posture, foot resting on foot, mindful, clearly conscious, reflecting on the thought of getting up again; during the last watch of the night, when you have arisen, while pacing up and down, while sitting down, cleanse the mind of obstructive mental states.'
Mindfulness and clear consciousness
"As soon, brahman, as a monk is intent on vigilance, the Tathagata disciplines him further, saying: 'Come you, monk, be possessed of mindfulness and clear consciousness, acting with clear consciousness whether you are approaching or departing, acting with clear consciousness whether you are looking ahead or looking round, acting with clear consciousness whether you are bending in or stretching out [the arms], acting with clear consciousness whether you are carrying the outer cloak, the bowl or robe, acting with clear consciousness whether you are eating, drinking, munching, savoring, acting with clear consciousness whether you are obeying the calls of nature, acting with clear consciousness whether you are walking, standing, sitting, asleep, awake, talking or being silent.'
Overcoming of the five hindrances
"As soon, brahman, as he is possessed of mindfulness and clear consciousness, the Tathagata disciplines him further, saying: 'Come you, monk, choose a remote lodging in a forest, at the root of a tree, on a mountain slope, in a glen, a hill cave, a cemetery, a woodland grove, in the open, or on a heap of straw.' On returning from alms-gathering after the meal, the monk sits down crosslegged, holding the back erect, having made mindfulness rise up in front of him. He, getting rid of covetousness for the world, dwells with a mind devoid of covetousness, he cleanses the mind of covetousness. Getting rid of the taint of ill-will, he dwells benevolent in mind; compassionate and merciful towards all creatures and beings, he cleanses the mind of ill-will. Getting rid of sloth and torpor, he dwells without sloth or torpor; perceiving the light, mindful and clearly conscious he cleanses the mind of sloth and torpor. Getting rid of restlessness and worry, he dwells calmly; the mind inward tranquil, he cleanses the mind of restlessness and worry. Getting rid of doubt, he dwells doubt-crossed; unperplexed as to the states that are skilled,[5] he cleanses his mind of doubt.
Jhana
"He, by getting rid of these five hindrances,[6] which are defilements of the mind and deleterious to intuitive wisdom, aloof from pleasures of the senses, aloof from unskilled states of mind, enters and abides in the first meditation which is accompanied by initial thought and discursive thought, is born of aloofness and is rapturous and joyful. By allaying initial thought and discursive thought, his mind subjectively tranquilized and fixed on one point, he enters and abides in the second meditation which is devoid of initial thought and discursive thought, is born of concentration and is rapturous and joyful. By the fading out of rapture, he dwells with equanimity, attentive and clearly conscious, and experiences in his person that joy of which the ariyans[7] say: 'Joyful lives he who has equanimity and is mindful,' and he enters and abides in the third meditation. By getting rid of anguish, by the going down of his former pleasures and sorrows, he enters and abides in the fourth meditation which has neither anguish nor joy, and which is entirely purified by equanimity and mindfulness.
"Brahman, such is my instruction for those monks who are learners who, perfection being not yet attained, dwell longing for the incomparable security from the bonds. But as for those monks who are perfected ones, the cankers destroyed, who have lived the life, done what was to be done, shed the burden, attained to their own goal, the fetters of becoming utterly destroyed, and who are freed by perfect profound knowledge -- these things conduce both to their abiding in ease here and now as well as to their mindfulness and clear consciousness."
When this had been said, the brahman Ganaka-Moggallana spoke thus to the Lord:
"Now, on being exhorted thus and instructed thus by the good Gotama, do all the good Gotama's disciples attain the unchanging goal[8] -- nibbana or do some not attain it?"
"Some of my disciples, brahman, on being exhorted and instructed thus by me, attain the unchanging goal -- nibbana; some do not attain it."
"What is the cause, good Gotama, what the reason that; since nibbana does exist, since the way leading to nibbana exists, since the good Gotama exists as adviser, some of the good Gotama's disciples on being exhorted thus and instructed thus by the good Gotama, attain the unchanging goal -- nibbana, but some do not attain it?"
"Well then, brahman, I will question you on this point in reply. As it is pleasing to you, so you may answer me. What do you think about this, brahman? Are you skilled in the way leading to Rajagaha?"
"Yes, sir, skilled am I in the way leading to Rajagaha."
"What do you think about this? A man might come along here wanting to go to Rajagaha. Having approached you, he might speak thus: 'I want to go to Rajagaha, sir; show me the way to this Rajagaha.' You might speak thus to him: "Yes, my good man, this road goes to Rajagaha; go along it for a while. When you have gone along it for a while you will see a village; go along for a while; when you have gone along for a while you will see a market town; go for a while. When you have gone along for a while you will see Rajagaha with its delightful parks, delightful forests, delightful fields, delightful ponds. But although he has been exhorted and instructed thus by you, he might take the wrong road and go westwards. Then a second man might come along wanting to go to Rajagaha...(as above)...you will see Rajagaha with its delightful...ponds.' Exhorted and instructed thus by you he might get to Rajagaha safely. What is the cause, brahman, what the reason that, since Rajagaha does exist, since the way leading to Rajagaha exists, since you exist as adviser, the one man, although being exhorted and instructed thus by you, may take the wrong road and go westwards while the other may get to Rajagaha safely?"
"What can I, good Gotama, do in this matter? A shower of the way, good Gotama, am I."
"Even so, brahman, nibbana does exist, the way leading to nibbana exists and I exist as adviser. But some of my disciples, on being exhorted and instructed thus by me attain the unchanging goal -- nibbana, some do not attain it. What can I, brahman, do in this matter? A shower of the way, brahman, is a Tathagata."
When this had been said, the brahman Ganaka-Moggallana spoke thus to the Lord:
"Good Gotama, as for those persons who, in want of a way of living, having gone forth from home into homelessness without faith, who are crafty, fraudulent, deceitful, who are unbalanced and puffed up, who are shifty, scurrilous and of loose talk, the doors of whose sense-organs are not guarded, who do not know moderation in eating, who are not intent on vigilance, indifferent to recluseship, not of keen respect for the training, who are ones for abundance, lax, taking the lead in backsliding, shirking the burden of seclusion, who are indolent, of feeble energy, of confused mindfulness, not clearly conscious, not concentrated but of wandering minds, who are weak in wisdom, drivellers -- the good Gotama is not in communion with them. But as for those young men of respectable families who have gone forth from home into homelessness from faith, who are not crafty, fraudulent or deceitful, who are not unbalanced or puffed up, who are not shifty, scurrilous or of loose talk, the doors of whose sense-organs are guarded, who know moderation in eating, who are intent on vigilance, longing for recluseship, of keen respect for the training, who are not ones for abundance, not lax, shirking, backsliding, taking the lead in seclusion, who are of stirred up energy, self-resolute, with mindfulness aroused, clearly conscious, concentrated, their minds one-pointed, who have wisdom, are not drivellers -- the good Gotama is in communion with them. As, good Gotama, black gum is pointed to as chief of root-scents, as red sandalwood is pointed to as chief of the pith-scents, as jasmine is pointed to as chief of the flower scents -- even so is the exhortation of the good Gotama highest among the teachings of today. Excellent, good Gotama, excellent, good Gotama. As, good Gotama, one might set upright what had been upset, or disclose what had been covered, or show the way to one who had gone astray, or bring an oil-lamp into the darkness so that those with vision might see material shapes -- even so in many a figure is dhamma made clear by the good Gotama. I am going to the revered Gotama for refuge and to dhamma and to the Order of monks May the good Gotama accept me as a lay-follower going for refuge from today forth for as long as life lasts."
Notes
1. A seven-storied palace is not to be built in one day [Commentary]. [Go back]2. It is not possible to learn the three Vedas by heart in one day [Commentary]. [Go back]
3.Ganana. From this profession of his, the distinguishing addition to the brahman's name is derived [Ed., The Wheel]. [Go back]
4.Brahmacariyam. This refers to the pure life of a celibate recluse [Ed., The Wheel]. [Go back]
5.Kusala. Sometimes translated by "salutary, profitable, karmically wholesome." [Ed., The Wheel]. [Go back]
6. On these, see The Wheel No. 26. [Go back]
7.Ariya refers here, according to the Visuddhimagga, to the Enlightened Ones. [Go back]
8.Accantanittha.Accanta can also mean "utmost, culminating, supreme." [Go back]
Source: http://world.std.com/~metta/canon/majjhima/mn107.html
(Revised: 9 November 1998 )
Source = BuddhaSasana
[Muïc luïc kinh Trung Boä]