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Trung Boä Kinh
Majjhima Nikaya108. Kinh Gopaka Moggallaøna
(Gopakamoggallaøna sutta)
Nhö vaày toâi nghe.
Moät thôøi Toân giaû Ananda truù ôû Rajagaha (Vöông Xaù) taïi Veluvana (Truùc Laâm), choã nuoâi döôõng caùc con soùc, khi Theá Toân thò tòch khoâng bao laâu.
Luùc baáy giôø, Vua Ajatasattu con baø Videhi nöôùc Magadha (Ma-kieät-ñaø), vì nghi ngôø Pajjota (Ñaêng Quang Vöông), neân cho xaây kieân coá thaønh Rajagaha.
Toân giaû Ananda buoåi saùng ñaép y, caàm y baùt ñi vaøo Rajagaha ñeå khaát thöïc. Roài Toân giaû Ananda suy nghó: "Nay coøn quaù sôùm ñeå vaøo Rajagaha khaát thöïc. Vaäy ta haõy ñi ñeán Baø-la-moân Gopaka Moggallana vaø choã laøm vieäc cuûa vò naøy". Roài Toân giaû Ananda ñi ñeán Baø-la-moân Gopaka Moggallana vaø choã laøm vieäc cuûa vò naøy. Baø-la-moân Gopaka Moggallana thaáy Toân giaû Ananda töø xa ñi ñeán, sau khi thaáy, lieàn noùi vôùi Toân giaû Ananda:
-- Haõy ñeán, Toân giaû Ananda! Thieän lai, Toân giaû Ananda! Ñaõ laâu roài Toân giaû Ananda môùi taïo ñöôïc cô hoäi naøy, töùc laø ñeán ñaây. Toân giaû Ananda haõy ngoài xuoáng, ñaây laø choã ngoài ñaõ soaïn saün.
Toân giaû Ananda ngoài xuoáng treân choã ngoài ñaõ soaïn saün. Coøn Baø-la-moân Gopaka Moggallana choïn moät choã ngoài thaáp khaùc roài ngoài xuoáng moät beân. Ngoài xuoáng moät beân, Baø-la-moân Gopaka Moggallana thöa vôùi Toân giaû Ananda:
-- Coù theå chaêng, moät Tyû-kheo thaønh töïu moät caùch troïn veïn, moät caùch ñaày ñuû taát caû caùc phaùp maø Toân giaû Gotama baäc A-la-haùn, Chaùnh Ñaúng Giaùc ñaõ thaønh töïu?
-- Khoâng theå coù moät Tyû-kheo, naøy Baø-la-moân, thaønh töïu moät caùch troïn veïn, moät caùch ñaày ñuû taát caû caùc phaùp maø Theá Toân, baäc A-la-haùn, Chaùnh Ñaúng Giaùc ñaõ thaønh töïu. Naøy Baø-la-moân, Theá Toân laø baäc laøm khôûi daäy con ñöôøng tröôùc ñaây chöa ñöôïc hieän khôûi, laøm cho bieát con ñöôøng tröôùc ñaây chöa töøng ñöôïc bieát, noùi leân con ñöôøng tröôùc ñaây chöa töøng ñöôïc noùi. laø baäc hieåu ñaïo, bieát ñaïo vaø thieän xaûo veà ñaïo. Vaø nay caùc ñeä töû laø nhöõng vò soáng haønh ñaïo vaø tuøy haønh, vaø seõ thaønh töïu (nhöõng phaùp aáy) veà sau.
Nhöng cuoäc noùi chuyeän giöõa Toân giaû Ananda vaø Baø-la-moân Gopaka Moggallana bò giaùn ñoaïn. Baø-la-moân Vassaka ra baäc ñaïi thaàn nöôùc Magadha ñi thò saùt caùc coâng söï Rajagaha (Vöông Xaù), ñeán coâng tröôøng cuûa Baø-la-moân Gopaka Moggallana, ñeán choã Toân giaû Ananda; sau khi ñeán, noùi leân vôùi Toân giaû Ananda nhöõng lôøi chaøo ñoùn hoûi thaêm; sau khi noùi leân nhöõng lôøi chaøo ñoùn hoûi thaêm thaân höõu ngoài xuoáng moät beân. Ngoài xuoáng moät beân, Baø-la-moân Vassaka ra, baäc ñaïi thaàn nöôùc Magadha thöa vôùi Toân giaû Ananda:
-- ÔÛ ñaây, thöa Toân giaû Ananda, Toân giaû ñang ngoài ñaøm luaän caâu chuyeän gì? Vaø caâu chuyeän gì cuûa Toân giaû bò giaùn ñoaïn?
-- Naøy Baø-la-moân, ôû ñaây, Baø-la-moân Gopaka Moggallana noùi vôùi toâi nhö sau: "Coù theå coù chaêng, Toân giaû Ananda, moät Tyû-kheo thaønh töïu moät caùch troïn veïn, moät caùch ñaày ñuû taát caû caùc phaùp maø Toân giaû Gotama, baäc A-la-haùn, Chaùnh Ñaúng Giaùc ñaõ thaønh töïu?" Khi ñöôïc noùi vaäy, naøy Baø-la-moân, toâi noùi vôùi Baø-la-moân Gopaka Moggallana nhö sau: "Naøy Baø-la-moân, khoâng theå coù moät vò Tyû-kheo naøo thaønh töïu moät caùch troïn veïn, moät caùch ñaày ñuû taát caû caùc phaùp maø Theá Toân, baäc A-la-haùn, Chaùnh Ñaúng Giaùc ñaõ thaønh töïu. Naøy Baø-la-moân, Theá Toân laø baäc laøm khôûi daäy con ñöôøng tröôùc ñaây chöa ñöôïc hieän khôûi, laøm cho bieát con ñöôøng tröôùc ñaây chöa töøng ñöôïc bieát, noùi leân con ñöôøng tröôùc ñaây chöa töøng ñöôïc noùi, laø baäc hieåu ñaïo, bieát ñaïo vaø thieän xaûo veà ñaïo. Vaø caùc ñeä töû Ngaøi laø nhöõng vò soáng haønh ñaïo vaø tuøy haønh ñaïo vaø seõ thaønh töïu (nhöõng phaùp aáy) veà sau".
-- Thöa Toân giaû Ananda, coù moät vò Tyû-kheo naøo ñöôïc Toân giaû Gotama saép ñaët: "Vò naøy, sau khi Ta dieät ñoä, seõ laø choã nöông töïa cho caùc OÂng, vaø caùc OÂng nay seõ y chæ vò naøy".
-- Naøy Baø-la-moân, khoâng coù moät vò Tyû-kheo naøo ñöôïc Theá Toân, baäc Tri Giaû, Kieán Giaû, baäc A-la-haùn Chaùnh Ñaúng Giaùc saép ñaët: "Vò naøy, sau khi Ta dieät ñoä, seõ laø choã nöông töïa cho caùc OÂng, vaø caùc OÂng seõ y chæ vò naøy".
-- Thöa Toân giaû Ananda, coù moät vò Tyû-kheo naøo ñöôïc chuùng Taêng thoûa thuaän vaø moät soá ñoâng caùc vò Tyû-kheo Tröôûng laõo saép ñaët: "Vò naøy, sau khi Theá Toân dieät ñoä seõ laø choã nöông töïa cho chuùng toâi, vaø caùc OÂng nay seõ y chæ vò naøy?"
-- Khoâng coù moät vò Tyû-kheo naøo, naøy Baø-la-moân, ñöôïc chuùng Taêng thoûa thuaän vaø ñöôïc soá ñoâng caùc vò Tyû-kheo Tröôûng laõo saép ñaët: "Vò naøy, sau khi Theá Toân dieät ñoä seõ laø choã nöông töïa cho chuùng toâi, vaø chuùng toâi nay seõ y chæ vò naøy".
-- Vaø nhö vaäy laø khoâng coù choã nöông töïa, thöa Toân giaû Ananda, nhö vaäy do nhaân gì (Quyù vò) coù theå hoøa hôïp?
-- Naøy Baø-la-moân, chuùng toâi khoâng phaûi khoâng coù choã nöông töïa. Naøy Baø-la-moân, chuùng toâi coù choã nöông töïa, vaø Phaùp laø choã nöông töïa cuûa chuùng toâi.
-- Khi ñöôïc hoûi: "Coù moät vò Tyû-kheo naøo ñöôïc Toân giaû Gotama saép ñaët: "Vò naøy, sau khi Ta dieät ñoä, seõ laø choã nöông töïa cho caùc OÂng, vaø caùc OÂng nay seõ y chæ vò naøy?"", Toân giaû traû lôøi: "Naøy Baø-la-moân, khoâng coù moät vò Tyû-kheo naøo ñöôïc Theá Toân baäc Tri Giaû, Kieán Giaû, baäc A-la-haùn, Chaùnh Ñaúng Giaùc saép ñaët: "Vò naøy, sau khi Ta dieät ñoä, seõ laø choã nöông töïa cho caùc OÂng", vaø chuùng toâi nay seõ y chæ vò naøy". Khi ñöôïc hoûi: "Coù moät vò Tyû-kheo naøo ñöôïc chuùng Taêng thoûa thuaän vaø moät soá ñoâng caùc vò Tyû-kheo Tröôûng laõo saép ñaët: "Vò naøy, sau khi Theá Toân dieät ñoä, seõ laø choã nöông töïa cho chuùng toâi, caùc OÂng nay seõ y chæ vò naøy". Vaø Toân giaû traû lôøi: "Khoâng coù moät vò Tyû-kheo naøo, naøy Baø-la-moân, ñöôïc chuùng Taêng thoûa thuaän vaø ñöôïc soá ñoâng caùc vò Tyû-kheo Tröôûng laõo saép ñaët: "Vò naøy, sau khi Theá Toân dieät ñoä seõ laø choã nöông töïa cho chuùng toâi, vaø chuùng toâi nay seõ y chæ vò naøy". Khi ñöôïc hoûi: "Vaø nhö vaäy laø khoâng coù choã nöông töïa, thöa Toân giaû Ananda, nhö vaäy do nhaân gì, (Quyù vò) coù theå hoøa hôïp?". Toân giaû traû lôøi: "Naøy Baø-la-moân, chuùng toâi khoâng phaûi khoâng coù choã nöông töïa. Chuùng toâi coù choã nöông töïa, naøy Baø-la-moân, vaø Phaùp laø choã nöông töïa cuûa chuùng toâi". Nhöng thöa Toân giaû Ananda, yù nghóa lôøi noùi naøy caàn phaûi hieåu nhö theá naøo?
-- Naøy Baø-la-moân, Theá Toân baäc Tri Giaû, Kieán Giaû, baäc A-la-haùn, Chaùnh Ñaúng Giaùc ñaõ thi thieát hoïc phaùp, ñaõ tuyeân boá giôùi boån Patimokkha (Ba-la-ñeà-moäc-xoa) cho caùc Tyû-kheo. Trong nhöõng ngaøy Boá-taùt (Uposatha) chuùng toâi caän truù ôû chung moät thoân ñieàn, taát caû chuùng toâi hoäi hoïp vôùi nhau taïi moät choã; sau khi tuï hoïp, chuùng toâi hoûi nhöõng gì ñaõ xaûy ra cho moãi moät ngöôøi. Neáu trong khi hoûi nhau nhö vaäy, coù Tyû-kheo phaïm toäi, phaïm giôùi, chuùng toâi baûo vò aáy laøm ñuùng Phaùp, ñuùng lôøi daïy. Thaät vaäy, khoâng phaûi caùc Toân giaû xöû söï chuùng toâi, chính phaùp xöû xöï chuùng toâi.
-- Thöa Toân giaû Ananda, coù Tyû-kheo naøo maø nay Quyù vò cung kính, toân troïng, leã baùi, cuùng döôøng, sau khi cung kính, toân troïng, Quyù vò nöông töïa?
-- Naøy Baø-la-moân, coù Tyû-kheo maø nay chuùng toâi cung kính, toân troïng, leã baùi, cuùng döôøng, vaø sau khi chuùng toâi cung kính, toân troïng, chuùng toâi nöông töïa.
-- Thöa Toân giaû Ananda, khi ñöôïc hoûi: "Coù moät vò Tyû-kheo naøo ñöôïc Toân giaû Gotama saép ñaët: "Sau khi Ta dieät ñoä, vò naøy seõ laø choã nöông töïa cho caùc OÂng vaø caùc OÂng nay seõ y chæ vò naøy?"". Vaø Toân giaû traû lôøi: "Naøy Baø-la-moân, khoâng coù moät vò Tyû-kheo naøo ñöôïc Theá Toân baäc Tri Giaû, Kieán Giaû, baäc A-la-haùn, Chaùnh Ñaúng Giaùc saép ñaët: "Vò naøy, sau khi Ta dieät ñoä, seõ laø choã nöông töïa cho caùc OÂng", vaø chuùng toâi nay y chæ vò naøy". Khi ñöôïc hoûi: "Thöa Toân giaû Ananda, coù moät vò Tyû-kheo naøo ñöôïc chuùng Taêng thoûa thuaän, ñöôïc moät soá ñoâng Tyû-kheo Tröôûng laõo saép ñaët: "Vò naøy sau khi Theá Toân dieät ñoä, seõ laø choã nöông töïa cho chuùng toâi vaø caùc OÂng nay seõ y chæ vò naøy", vaø Toân giaû traû lôøi: "Khoâng coù moät Tyû-kheo naøo ñöôïc chuùng Taêng thoûa thuaän, ñöôïc moät soá ñoâng Tyû-kheo Tröôûng laõo saép ñaët: "Vò naøy sau khi Theá Toân dieät ñoä seõ laø choã nöông töïa cho chuùng toâi", vaø chuùng toâi nay seõ y chæ vò naøy". Khi ñöôïc hoûi: "Coù moät Tyû-kheo naøo, thöa Toân giaû Ananda, nay quyù vò cung kính, toân troïng, ñaûnh leã, cuùng döôøng vò aáy vaø sau khi cung kính, toân troïng, quyù vò an truù nöông töïa vò aáy?", vaø Toân giaû traû lôøi: "Naøy Baø-la-moân, coù Tyû-kheo, chuùng toâi cung kính, toân troïng, ñaûnh leã, cuùng döôøng vaø sau khi cung kính, toân troïng, chuùng toâi an truù nöông töïa vò aáy". Thöa Toân giaû Ananda, yù nghóa lôøi noùi aáy caàn phaûi hieåu nhö theá naøo?
-- Naøy Baø-la-moân, coù möôøi khaû hyû phaùp ñöôïc Theá Toân, baäc Tri Giaû, Kieán Giaû, baäc A-la-haùn, Chaùnh Ñaúng Giaùc tuyeân boá. Giöõa chuùng toâi, vò naøo coù ñaày ñuû möôøi phaùp naøy, chuùng toâi nay cung kính, toân troïng, leã baùi, cuùng döôøng vò aáy; sau khi cung kính, toân troïng, chuùng toâi an truù, nöông töïa vò aáy. Theá naøo laø möôøi?
ÔÛ ñaây, naøy Baø-la-moân, Tyû-kheo coù giôùi haïnh, soáng cheá ngöï vôùi söï cheá ngöï cuûa giôùi boån Patimokkha, ñaày ñuû oai nghi chaùnh haïnh, thaáy söï nguy hieåm trong nhöõng loãi nhoû nhaët, sau khi thoï trì, hoïc taäp trong caùc hoïc phaùp.
Vò aáy laø baäc ña vaên, thoï trì nhöõng ñieàu ñaõ nghe, caát chöùa nhöõng ñieàu ñaõ nghe; nhöõng phaùp naøo sô thieän, trung thieän, haäu thieän, vôùi nghóa, vôùi vaên, noùi leân Phaïm haïnh hoaøn toaøn ñaày ñuû thanh tònh, nhöõng phaùp aáy ñeàu ñöôïc nghe nhieàu, ñöôïc thoï trì, ñöôïc lôøi noùi laøm cho quen thuoäc, ñöôïc yù tö nieäm, ñöôïc chaùnh kieán kheùo ngoä nhaäp.
Vò aáy bieát ñuû ñoái vôùi caùc vaät thöïc duïng nhö y, ñoà aên khaát thöïc, saøng toïa, döôïc phaåm trò beänh.
Vò aáy laø ngöôøi tuøy theo yù muoán, khoâng coù khoù khaên, khoâng coù meät nhoïc, chöùng ñöôïc boán Thieàn, thuoäc taêng thöôïng taâm hieän taïi laïc truù.
Vò aáy thöïc hieän caùc loaïi thaàn thoâng sai bieät, moät thaân hieän ra nhieàu thaân, nhieàu thaân hieän ra moät thaân, hieän hình, bieán hình ñi ngang qua vaùch, qua töôøng, qua nuùi, nhö ñi ngang hö khoâng; ñoän thoå troài leân ngang qua ñaát lieàn nhö ôû trong nöôùc; ñi treân nöôùc khoâng chìm nhö treân ñaát lieàn; ngoài kieát- giaø ñi treân hö khoâng nhö chim coù caùnh; vôùi baøn tay, vò aáy chaïm vaø rôø maët traêng vaø maët trôøi, nhöõng vaät coù ñaïi oai löïc, ñaïi oai thaàn nhö vaäy; coù theå töï thaân bay ñeán Phaïm thieân.
Vò aáy vôùi thieân nhó thuaàn tònh sieâu nhaân, nghe ñöôïc aâm thanh cuûa chö Thieân vaø loaøi ngöôøi, gaàn cuõng nhö xa.
Sau khi ñi saâu vaøo taâm chuùng sanh, taâm loaøi Ngöôøi vôùi taâm cuûa mình, vò aáy ñöôïc bieát nhö sau: Taâm coù tham, bieát taâm coù tham. Taâm khoâng tham, bieát taâm khoâng tham. Taâm coù saân, bieát taâm coù saân. Taâm khoâng saân, bieát taâm khoâng saân. Taâm coù si, bieát taâm coù si. Taâm khoâng si, bieát taâm khoâng si. Taâm chuyeân chuù, bieát taâm chuyeân chuù. Taâm taùn loaïn, bieát taâm taùn loaïn. Ñaïi haønh taâm, bieát laø ñaïi haønh taâm; khoâng phaûi ñaïi haønh taâm, bieát khoâng phaûi ñaïi haønh taâm. Taâm chöa voâ thöôïng, bieát taâm chöa voâ thöôïng. Taâm voâ thöôïng, bieát taâm voâ thöôïng. Taâm Thieàn ñònh, bieát taâm Thieàn ñònh. Taâm khoâng Thieàn ñònh, bieát taâm khoâng Thieàn ñònh. Taâm giaûi thoaùt, bieát taâm giaûi thoaùt. Taâm khoâng giaûi thoaùt, bieát taâm khoâng giaûi thoaùt.
(Vò aáy) nhôù ñeán caùc ñôøi soáng quaù khöù nhö moät ñôøi, hai ñôøi... nhôù ñeán caùc ñôøi soáng quaù khöù.
Vò aáy vôùi thieân nhaõn thuaàn tònh sieâu nhaân, thaáy söï soáng vaø cheát cuûa chuùng sanh. Vò aáy bieát, chuùng sanh ngöôøi haï lieät, keû cao sang, ngöôøi ñeïp ñeõ, keû thoâ xaáu, ngöôøi may maén, keû baát haïnh ñeàu do haïnh nghieäp cuûa hoï.
Vôùi söï ñoaïn dieät caùc laäu hoaëc, sau khi vôùi thöôïng trí ñaõ chöùng ngoä, vò aáy chöùng ñaït vaø an truù ngay trong hieän taïi voâ laäu taâm giaûi thoaùt, tueä giaûi thoaùt.
Naøy Baø-la-moân, möôøi phaùp khaû hyû naøy ñaõ ñöôïc Theá Toân, baäc Tri Giaû, Kieán Giaû, baäc A-la-haùn, Chaùnh Ñaúng Giaùc noùi leân giöõa chuùng toâi. Vò naøo coù ñaày ñuû möôøi phaùp naøy, chuùng toâi nay cung kính, toân troïng, ñaûnh leã, cuùng döôøng vò aáy; sau khi cung kính, toân troïng, chuùng toâi an truù, nöông töïa vò aáy.
Khi nghe noùi vaäy, Baø-la-moân Vassakara (Vuõ Theá), ñaïi thaàn nöôùc Magadha, noùi vôùi töôùng quaân Upananda:
-- Töôùng quaân nghó theá naøo? Neáu laø nhö vaäy, naøy töôùng quaân, nhöõng vò Toân giaû naøy cung kính nhöõng ai ñaùng cung kính, toân troïng nhöõng ai ñaùng toân troïng, leã baùi nhöõng ai ñaùng leã baùi, cuùng döôøng nhöõng ai ñaùng cuùng döôøng; thôøi chaéc chaén nhöõng Toân giaû naøy cung kính nhöõng ai ñaùng cung kính, toân troïng nhöõng ai ñaùng toân troïng, leã baùi nhöõng ai ñaùng leã baùi, cuùng döôøng nhöõng ai ñaùng cuùng döôøng. Vaø neáu nhöõng Toân giaû aáy khoâng cung kính, khoâng toân troïng, khoâng leã baùi, khoâng cuùng döôøng (Tyû-kheo) naøy, thôøi nhöõng Toân giaû aáy cung kính, toân troïng, leã baùi, cuùng döôøng ai?
Roài Baø-la-moân Vassakara, vò ñaïi thaàn nöôùc Magadha, thöa vôùi Toân giaû Ananda:
-- Toân giaû Ananda nay truù taïi ñaâu?
-- Naøy Baø-la-moân, toâi truù ôû Veluvana (Truùc Laâm).
-- Thöa Toân giaû Ananda, coù phaûi Veluvana laø moät choã khaû aùi, ít tieáng ñoäng, ít tieáng oàn, ñöôïc che khoûi gioù, xa laùnh daân cö ñoâng ñuùc, thích hôïp Thieàn tònh?
-- Thaät vaäy, naøy Baø-la-moân, Veluvana (Truùc Laâm) laø moät khaû aùi, ít tieáng ñoäng, ít tieáng oàn, ñöôïc che khoûi gioù, xa caùch daân cö ñoâng ñuùc, thích hôïp Thieàn tònh, xöùng ñaùng vôùi nhöõng vò hoä trì vaø thuû hoä nhö Ngaøi.
-- Thaät vaäy, thöa Toân giaû Ananda, Veluvana laø moät choã khaû aùi, ít tieáng ñoäng, ít tieáng oàn, ñöôïc che khoûi gioù, xa laùnh daân cö ñoâng ñuùc, thích hôïp Thieàn tònh, xöùng ñaùng vôùi nhöõng ngöôøi tu Thieàn vaø taùnh thieân veà Thieàn ñònh nhö quyù vò Toân giaû. Vaø chö vò Toân giaû laø nhöõng vò tu Thieàn vaø taùnh thieân veà Thieàn ñònh. Thöa Toân giaû Ananda, moät thôøi Toân giaû Gotama ôû taïi Vesali, Ñaïi Laâm, ôû Kutagarasala (Truøng Caùc giaûng ñöôøng). Roài, thöa Toân giaû Ananda, toâi ñi ñeán Mahavana (Ñaïi Laâm), Kutagarasala, ñeán Toân giaû Gotama. ÔÛ ñaáy, Toân giaû Gotama duøng nhieàu phöông tieän noùi veà Thieàn ñònh luaän. Toân giaû Gotama thaät laø vò tu Thieàn vaø taùnh thieân veà Thieàn ñònh. Vaø Toân giaû Gotama taùn thaùn taát caû Thieàn ñònh.
-- Naøy Baø-la-moân, Theá Toân aáy khoâng taùn thaùn taát caû Thieàn ñònh, khoâng khoâng taùn thaùn taát caû Thieàn ñònh. Vaø naøy Baø-la-moân, loaïi Thieàn ñònh naøo Theá Toân aáy khoâng taùn thaùn? ÔÛ ñaây, naøy Baø-la-moân, moät soá vò soáng vôùi taâm thaám nhuaàn duïc tham, bò duïc tham chi phoái, vaø khoâng nhö thaät bieát söï giaûi thoaùt khoûi duïc tham ñaõ ñöôïc khôûi leân. Vò aáy laáy duïc tham laøm ñoái töôïng toái haäu. Thieàn tu, Thieàn tö, Thieàn ñònh, Thieàn nhaäp. Vò aáy soáng vôùi taâm thaám nhuaàn saân haän, bò saân haän chi phoái, vaø khoâng nhö thaät bieát söï giaûi thoaùt khoûi saân haän ñaõ ñöôïc khôûi leân. Vò aáy laáy saân haän laøm ñoái töôïng toái haäu, Thieàn tu, Thieàn tö, Thieàn ñònh, Thieàn nhaäp. Vò aáy soáng vôùi taâm thaám nhuaàn hoân traàm thuïy mieân, bò hoân traàm thuïy mieân chi phoái, vaø khoâng nhö thaät bieát söï giaûi thoaùt khoûi hoân traàm thuïy mieân ñaõ ñöôïc khôûi leân. Vò aáy laáy hoân traàm thuïy mieân laøm ñoái töôïng toái haäu, Thieàn tu, Thieàn tö, Thieàn ñònh, Thieàn nhaäp. Vò aáy soáng vôùi taâm thaám nhuaàn traïo hoái, bò traïo hoái chi phoái vaø khoâng nhö thaät bieát söï giaûi thoaùt khoûi taïo hoái ñaõ ñöôïc khôûi leân. Vò aáy laáy traïo hoái laøm ñoái töôïng toái haäu, Thieàn tu, Thieàn tö, Thieàn ñònh, Thieàn nhaäp. Vò aáy soáng vôùi taâm thaám nhuaàn nghi hoaëc, bò nghi hoaëc chi phoái vaø khoâng nhö thaät bieát söï giaûi thoaùt khoûi nghi hoaëc ñaõ ñöôïc khôûi leân. Vò aáy laáy nghi hoaëc laøm ñoái töôïng toái haäu, Thieàn tu, Thieàn tö, Thieàn ñònh, Thieàn nhaäp. Naøy Baø-la-moân, Theá Toân aáy khoâng taùn thaùn loaïi Thieàn ñònh nhö vaäy.
Vaø naøy Baø-la-moân, loaïi Thieàn ñònh naøo Theá Toân aáy taùn thaùn? ÔÛ ñaây, naøy Baø-la-moân, Tyû-kheo ly duïc, ly baát thieän phaùp, chöùng vaø truù Thieàn thöù nhaát, moät traïng thaùi hyû laïc do ly duïc sanh, coù taàm, coù töù. Dieät taàm vaø töù, vò aáy chöùng vaø truù Thieàn thöù hai, moät traïng thaùi hyû laïc do ñònh sanh, khoâng taàm, khoâng töù, noäi tænh nhaát taâm, chöùng vaø truù Thieàn thöù ba, Thieàn thöù tö. Naøy Baø-la-moân, loaïi Thieàn nhö vaäy, Theá Toân aáy taùn thaùn.
-- Thaät vaäy, thöa Toân giaû Ananda, Toân giaû Gotama khieån traùch Thieàn ñaùng ñöôïc khieån traùch, taùn thaùn Thieàn ñaùng ñöôïc taùn thaùn. Nay thöa Toân giaû Ananda, chuùng toâi phaûi ñi. Chuùng toâi coù nhöõng vieäc, coù nhieàu phaän söï phaûi laøm.
-- Naøy Baø-la-moân, haõy laøm gì Baø-la-moân nghó laø hôïp thôøi.
Roài Baø-la-moân Vassakara, ñaïi thaàn nöôùc Magadha, hoan hyû tín thoï lôøi Toân giaû Ananda giaûng, töø choã ngoài ñöùng daäy vaø ra ñi. Roài Baø-la-moân Gopaka Moggalana, khi Baø-la-moân Vassakara, ñaïi thaàn nöôùc Magadha ñi khoâng bao laâu, thöa vôùi Toân giaû Ananda:
-- Neáu chuùng toâi khoâng hoûi Toân giaû Ananda thôøi Toân giaû Ananda ñaõ khoâng traû lôøi.
-- Naøy Baø-la-moân, coù phaûi chuùng toâi ñaõ noùi vôùi OÂng: "Khoâng coù moät Tyû-kheo naøo, naøy Baø-la-moân, thaønh töïu möôøi phaùp aáy moät caùch troïn veïn, moät caùch ñaày ñuû, nhöõng phaùp maø Theá Toân, baäc A-la-haùn, Chaùnh Ñaúng Giaùc ñaõ thaønh töïu. Naøy Baø-la-moân, vò Theá Toân aáy laø baäc laøm cho khôûi daäy con ñöôøng tröôùc ñaây chöa töøng ñöôïc hieän khôûi, laøm cho bieát con ñöôøng tröôùc ñaây chöa töøng ñöôïc bieát, noùi leân con ñöôøng tröôùc ñaây chöa töøng ñöôïc noùi; laø baäc hieåu ñaïo, bieát ñaïo vaø thieän xaûo veà ñaïo. Vaø nay caùc ñeä töû Ngaøi laø nhöõng vò soáng haønh ñaïo vaø tuøy haønh ñaïo, vaø seõ thaønh töïu (nhöõng phaùp aáy) veà sau".
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 108
Gopaka Moggallana Sutta
Moggallana the Guardsmantranslated by Bhikkhu Thanissaro
Translator's note: This discourse presents a picture of life in the early Buddhist community shortly after the Buddha's passing away. On the one hand, it shows the relationship between the monastic community and the political powers that be: the monks are polite and courteous to political functionaries, but the existence of this discourse shows that they had no qualms about depicting those functionaries as a little dense. On the other hand, it shows that early Buddhist practice had no room for many practices that developed in later Buddhist traditions, such as appointed lineage holders, elected ecclesiastical heads, or the use of mental defilements as a basis for concentration practice.
I have heard that on one occasion Ven. Ananda was staying near Rajagaha in the Bamboo Grove, the Squirrels' Sanctuary, not long after the Blessed One's total Unbinding.
Now at that time King Ajatasattu Vedehiputta of Magadha, suspicious of King Pajjota, was having Rajagaha fortified.
Then in the early morning, Ven. Ananda, having put on his robes and carrying his bowl and outer robe, went into Rajagaha for alms. The thought occurred to him, "It's too early to go for alms in Rajagaha. What if I were to go to the brahmin Moggallana the Guardsman at his construction site?" So he went to Moggallana the Guardsman at his construction site. Moggallana the Guardsman saw him coming from afar, and on seeing him said to him, "Come, Master Ananda. Welcome, Master Ananda. It has been a long time since Master Ananda has found the time to come here. Sit down, Master Ananda. Here is a seat made ready for you."
So Ven. Ananda sat down on the seat made ready. Moggallana the Guardsman, taking a lower seat, sat to one side.
As he was sitting there, he said to Ven. Ananda: "Master Ananda, is there any one monk endowed in each and every way with the qualities with which Master Gotama -- worthy and rightly self-awakened -- was endowed?"
"No, brahmin, there isn't any one monk endowed in each and every way with the qualities with which the Blessed One -- worthy and rightly self-awakened -- was endowed. For the Blessed One was the arouser of the unarisen path, the begetter of the unbegotten path, the expounder of the unexpounded path, the knower of the path, the expert with regard to the path, adept at the path. And now his disciples follow the path and become endowed with it after him."
And then Ven. Ananda's discussion with Moggallana the Guardsman was interrupted in mid-course, for the brahmin Vassakara, the Magadhan administrator, on an inspection tour of the construction sites in Rajagaha, went to Ven. Ananda at Moggallana the Guardsman's construction site. On arrival, he exchanged courteous greetings with Ven. Ananda. After an exchange of friendly greetings and courtesies, he sat to one side. As he was sitting there, he said to Ven. Ananda, "Just now, for what discussion were you sitting together when you were interrupted in mid-course?"
"Just now, brahmin, Moggallana the Guardsman said to me, 'Master Ananda, is there any one monk endowed in each and every way with the qualities with which Master Gotama -- worthy and rightly self-awakened -- was endowed?' And when this was said, I said to him, 'No, brahmin, there isn't any one monk endowed in each and every way with the qualities with which the Blessed One -- worthy and rightly self-awakened -- was endowed. For the Blessed One was the arouser of the unarisen path, the begetter of the unbegotten path, the expounder of the unexpounded path, the knower of the path, the expert with regard to the path, adept at the path. And now his disciples follow the path and become endowed with it after him.' This was my discussion with the brahmin Moggallana the Guardsman that was interrupted in mid-course when you arrived."
"Master Ananda, is there any one monk appointed by Master Gotama [with the words], 'He will be your arbitrator after I am gone,' to whom you now turn?"
"No, brahmin. There isn't any one monk appointed by the Blessed One -- the one who knows, the one who sees, worthy and rightly self-awakened -- [with the words] 'He will be your arbitrator after I am gone,' to whom we now turn."
"Then is there any one monk authorized by the Sangha and appointed by a large body of elder monks [with the words], 'He will be our arbitrator after the Blessed One is gone,' to whom you now turn?"
"No, brahmin. There isn't any one monk authorized by the Sangha and appointed by a large body of elder monks [with the words] 'He will be our arbitrator after the Blessed One is gone,' to whom we now turn."
"Being thus without an arbitrator, Master Ananda, what is the reason for your concord?"
"It's not the case, brahmin, that we're without an arbitrator. We have an arbitrator. The Dhamma is our arbitrator."
"When asked, 'Master Ananda, is there any one monk appointed by Master Gotama [with the words], "He will be your arbitrator after I am gone," to whom you now turn?' you said, 'No, brahmin. There isn't any one monk appointed by the Blessed One...to whom we now turn.'
"When asked, 'Then is there any one monk authorized by the Sangha...to whom you now turn?' you said, 'No, brahmin. There isn't any one monk authorized by the Sangha...to whom we now turn.'
"When asked, 'Being thus without an arbitrator, Master Ananda, what is the reason for your concord?' you said, 'It's not the case, brahmin, that we're without an arbitrator. We have an arbitrator. The Dhamma is our arbitrator.' Now how is the meaning of what you have said to be understood?"
"Brahmin, there is a training rule laid down by the Blessed One -- the one who knows, the one who sees, worthy and rightly self-awakened -- a Patimokkha that has been codified. On the uposatha day, all of us who live dependent on a single township gather together in one place. Having gathered together, we invite the one to whom it falls [to recite the Patimokkha]. If, while he is reciting, a monk remembers an offense or transgression, we deal with him in accordance with the Dhamma, in accordance with what has been instructed. We're not the ones who deal with that venerable one. Rather, the Dhamma is what deals with us."
"Is there, Master Ananda, any one monk you now honor, respect, revere, and venerate, on whom -- honoring and respecting -- you live in dependence?"
"Yes, brahmin, there is a monk we now honor, respect, revere, and venerate, on whom -- honoring and respecting -- we live in dependence."
"When asked, 'Master Ananda, is there any one monk appointed by Master Gotama [with the words], "He will be your arbitrator after I am gone," to whom you now turn?' you said, 'No, brahmin. There isn't any one monk appointed by the Blessed One...to whom we now turn.'
"When asked, 'Then is there any one monk authorized by the Sangha...to whom you now turn?' you said, 'No, brahmin. There isn't any one monk authorized by the Sangha...to whom we now turn.'
"When asked, 'Is there, Master Ananda, any one monk you now honor, respect, revere, and venerate, on whom -- honoring and respecting -- you live in dependence?' you said, 'Yes, brahmin, there is a monk we now honor, respect, revere, and venerate, on whom -- honoring and respecting -- we live in dependence.' Now how is the meaning of what you have said to be understood?"
"Brahmin, there are ten inspiring qualities expounded by the Blessed One -- the one who knows, the one who sees, worthy and rightly self-awakened. In whoever among us those ten qualities are found, we now honor, respect, revere, and venerate him; honoring and respecting him, we live in dependence on him. Which ten?
[1] "There is the case where a monk is virtuous. He dwells restrained in accordance with the Patimokkha, consummate in his behavior and sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults.
[2] "He has heard much, has retained what he has heard, has stored what he has heard. Whatever teachings are admirable in the beginning, admirable in the middle, admirable in the end, that -- in their meaning and expression -- proclaim the holy life entirely perfect and pure: those he has listened to often, retained, discussed, accumulated, examined with his mind, and well-penetrated in terms of his views.
[3] "He is content with robes, alms food, lodgings, and medicinal requisites for curing the sick.
[4] "He attains -- whenever he wants, without strain, without difficulty -- the four jhanas that are heightened mental states, pleasant abidings in the here-&-now.
[5] "He experiences manifold supranormal powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, and mountains as if through space. He dives in and out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting crosslegged he flies through the air like a winged bird. With his hand he touches and strokes even the sun and moon, so mighty and powerful. He exercises influence with his body even as far as the Brahma worlds.
[6] "He hears -- by means of the divine ear-element, purified and surpassing the human -- both kinds of sounds: divine and human, whether near or far.
[7] "He knows the awareness of other beings, other individuals, having encompassed it with his own awareness. He discerns a mind with passion as a mind with passion, and a mind without passion as a mind without passion. He discerns a mind with aversion as a mind with aversion, and a mind without aversion as a mind without aversion. He discerns a mind with delusion as a mind with delusion, and a mind without delusion as a mind without delusion. He discerns a restricted mind as a restricted mind, and a scattered mind as a scattered mind. He discerns an enlarged mind as an enlarged mind, and an unenlarged mind as an unenlarged mind. He discerns an excelled mind [one that is not at the most excellent level] as an excelled mind, and an unexcelled mind as an unexcelled mind. He discerns a concentrated mind as a concentrated mind, and an unconcentrated mind as an unconcentrated mind. He discerns a released mind as a released mind, and an unreleased mind as an unreleased mind.
[8] "He recollects his manifold past lives (lit: previous homes), i.e., one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, many aeons of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction and expansion, [recollecting], 'There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose here.' Thus he remembers his manifold past lives in their modes and details.
[9] "He sees -- by means of the divine eye, purified and surpassing the human -- beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma: 'These beings -- who were endowed with bad conduct of body, speech, and mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views -- with the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell. But these beings -- who were endowed with good conduct of body, speech, and mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views -- with the break-up of the body, after death, have re-appeared in the good destinations, in the heavenly world.' Thus -- by means of the divine eye, purified and surpassing the human -- he sees beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma.
[10] "Through the ending of the mental fermentations, he remains in the fermentation-free release of awareness and release of discernment, having known and made them manifest for himself right in the here and now.
"These, brahmin, are the ten inspiring qualities expounded by the Blessed One -- the one who knows, the one who sees, worthy and rightly self-awakened. In whoever among us these ten qualities are found, we now honor, respect, revere, and venerate him; honoring and respecting him, we live in dependence on him."
When this was said, the brahmin Vassakara, the Magadhan administrator, turned to General Upananda and said, "What do you think, general? Do these venerable ones honor what should be honored, respect what should be respected, revere what should be revered, venerate what should be venerated? Of course they honor what should be honored, respect what should be respected, revere what should be revered, venerate what should be venerated. For if they did not honor, respect, revere, or venerate a person like this, then what sort of person would they honor, respect, revere, and venerate; on what sort of person, honor and respecting, would they live in dependence?"
Then the brahmin Vassakara, the Magadhan administrator, said to Ven. Ananda, "But where are you staying now, Master Ananda?"
"I am now staying at the Bamboo Grove, brahmin."
"I trust, Master Ananda, that the Bamboo Grove is delightful, quiet, free of noise, with an air of isolation, remote from human beings, and appropriate for retreat."
"Certainly, brahmin, the Bamboo Grove is delightful, quiet, free of noise, with an air of isolation, remote from human beings, and appropriate for retreat because of guardians and protectors like yourself."
"Certainly, Master Ananda, the Bamboo Grove is delightful, quiet, free of noise, with an air of isolation, remote from human beings, and appropriate for retreat because of venerable ones who are endowed with mental absorption (jhana), who make mental absorption their habit. You venerable ones are both endowed with mental absorption and make mental absorption your habit.
"Once, Ven. Ananda, Master Gotama was staying near Vesali in the Peaked Roofed Pavilion in the Great Wood. I went to him at the Peaked Roofed Pavilion in the Great Wood, and there he spoke in a variety of ways on mental absorption. Master Gotama was both endowed with mental absorption and made mental absorption his habit. In fact, he praised mental absorption of every sort."
"It wasn't the case, brahmin, that the Blessed One praised mental absorption of every sort, nor did he criticize mental absorption of every sort. And what sort of mental absorption did he not praise? There is the case where a certain person dwells with his awareness overcome by sensual passion, obsessed with sensual passion. He does not discern the escape, as it actually is present, from sensual passion once it has arisen. Making that sensual passion the focal point, he absorbs himself with it, besorbs, resorbs, and supersorbs himself with it.
"He dwells with his awareness overcome by ill will...
"He dwells with his awareness overcome by sloth and drowsiness...
"He dwells with his awareness overcome by restlessness and anxiety...
"He dwells with his awareness overcome by uncertainty, obsessed with uncertainty. He does not discern the escape, as it actually is present, from uncertainty once it has arisen. Making that uncertainty the focal point, he absorbs himself with it, besorbs, resorbs, and supersorbs himself with it. This is the sort of mental absorption that the Blessed One did not praise.
"And what sort of mental absorption did he praise? There is the case where a monk -- quite withdrawn from sensual pleasures, withdrawn from unskillful (mental) qualities -- enters and remains in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. With the stilling of directed thought and evaluation, he enters and remains in the second jhana: rapture and pleasure born of concentration, unification of awareness free from directed thought and evaluation -- internal assurance. With the fading of rapture, he remains in equanimity, mindful and fully aware, and physically sensitive of pleasure. He enters and remains in the third jhana, of which the Noble Ones declare, 'Equanimous and mindful, he has a pleasurable abiding.' With the abandoning of pleasure and pain -- as with the earlier disappearance of elation and distress -- he enters and remains in the fourth jhana: purity of equanimity and mindfulness, neither pleasure nor pain. This is the sort of mental absorption that the Blessed One praised.
"It would seem, Ven. Ananda, that Master Gotama criticized the mental absorption that deserves criticism, and praised that which deserves praise.
"Well, now, Master Ananda, I must be going. Many are my duties, many the things I must do."
"Then do, brahmin, what you think it is now time to do."
So the brahmin Vassakara, the Magadhan administrator, delighting and rejoicing in what Ven. Ananda had said, got up from his seat and left.
Then, not long after he had left, Moggallana the Guardsman said to Ven. Ananda, "Master Ananda, you still haven't answered what I asked you."
"Didn't I just tell you, brahmin? There isn't any one monk endowed in each and every way with the qualities with which the Blessed One -- worthy and rightly self-awakened -- was endowed. For the Blessed One was the arouser of the unarisen path, the begetter of the unbegotten path, the expounder of the unexpounded path, the knower of the path, the expert with regard to the path, adept at the path. And now his disciples follow the path and become endowed with it after him."
source: http://world.std.com/~metta/canon/majjhima/mn108.html
(Revised: 9 November 1998 )
Source = BuddhaSasana
[Muïc luïc kinh Trung Boä]