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Trung Boä Kinh
Majjhima Nikaya117. Ñaïi kinh Boán möôi
(Mahaøcattaørìsaka sutta)
Nhö vaày toâi nghe.
Moät thôøi Theá Toân ôû Savatthi (Xaù-veä), Jetavana (Kyø-ñaø Laâm), taïi tinh xaù oâng Anathapindika (Caáp Coâ Ñoäc). ÔÛ ñaáy Theá Toân goïi caùc Tyû-kheo: "Naøy caùc Tyû-kheo". -- "Baïch Theá Toân". -- "Naøy caùc Tyû-kheo, Ta seõ giaûng cho caùc OÂng Thaùnh chaùnh ñònh cuøng vôùi caùc caän duyeân vaø caùc tö trôï. Haõy laéng tai nghe vaø suy nghieäm kyõ, Ta seõ giaûng". -- "Thöa vaâng, baïch Theá Toân". Caùc vò Tyû-kheo aáy vaâng ñaùp Theá Toân. Theá Toân noùi nhö sau:
-- Naøy caùc Tyû-kheo, theá naøo laø Thaùnh chaùnh ñònh vôùi caùc caän duyeân vaø caùc tö trôï? Chính laø chaùnh kieán, chaùnh tö duy, chaùnh ngöõ, chaùnh nghieäp, chaùnh maïng, chaùnh tinh taán, chaùnh nieäm. Naøy caùc Tyû-kheo, phaøm coù nhaát taâm naøo (ekaggata) ñöôïc tö trôï vôùi baûy chi phaàn naøy, naøy caùc Tyû-kheo, nhö vaäy goïi laø Thaùnh chaùnh ñònh cuøng vôùi caùc caän duyeân vaø caùc tö trôï.
(Chaùnh kieán)
ÔÛ ñaây, naøy caùc Tyû-kheo, chaùnh kieán ñi haøng ñaàu. Vaø nhö theá naøo laø, caùc Tyû-kheo, chaùnh kieán ñi haøng ñaàu? Tueä tri taø kieán laø taø kieán, tueä tri chaùnh kieán laø chaùnh kieán. Nhö vaäy laø chaùnh kieán cuûa vò aáy.
Vaø naøy caùc Tyû-kheo, theá naøo laø taø kieán? Khoâng coù boá thí, khoâng coù cuùng döôøng, khoâng coù teá töï, khoâng coù quaû baùo caùc nghieäp thieän aùc, khoâng coù ñôøi naøy, khoâng coù ñôøi khaùc, khoâng coù meï, khoâng coù cha, khoâng coù caùc loaïi hoùa sanh; ôû ñôøi khoâng coù caùc vò Sa-moân, Baø-la-moân, chaùnh höôùng, chaùnh haïnh, sau khi vôùi thöôïng trí töï mình chöùng ñaït laïi tuyeân boá leân. Nhö vaäy, naøy caùc Tyû-kheo laø taø kieán.
Vaø naøy caùc Tyû-kheo, theá naøo laø chaùnh kieán? Chaùnh kieán naøy caùc Tyû-kheo, Ta noùi coù hai loaïi. Naøy caùc Tyû-kheo, coù loaïi chaùnh kieán höõu laäu, thuoäc phöôùc baùo, ñöa ñeán quaû sanh y (upadhivepakka); coù loaïi chaùnh kieán, naøy caùc Tyû-kheo, thuoäc baäc Thaùnh, voâ laäu, sieâu theá, thuoäc ñaïo chi (magganga).
Vaø naøy caùc Tyû-kheo, theá naøo laø chaùnh kieán höõu laäu, thuoäc phöôùc baùo, ñöa ñeán quaû sanh y? Coù boá thí, coù cuùng döôøng, coù teá töï, coù quaû baùo caùc nghieäp thieän aùc, coù ñôøi naøy, coù ñôøi khaùc, coù meï, coù cha, coù caùc loaïi hoùa sanh; ôû ñôøi coù caùc vò Sa-moân, Baø-la-moân, chaùnh höôùng, chaùnh haïnh, sau khi vôùi thöôïng trí töï mình chöùng ñaït ñôøi naøy vaø ñôøi khaùc laïi tuyeân boá leân. Nhö vaäy, naøy caùc Tyû-kheo laø chaùnh kieán höõu laäu, thuoäc phöôùc baùo, ñöa ñeán quaû sanh y.
Vaø naøy caùc Tyû-kheo, theá naøo laø chaùnh kieán thuoäc baäc Thaùnh, voâ laäu, sieâu theá, thuoäc ñaïo chi? Phaøm caùi gì, naøy caùc Tyû-kheo, thuoäc trí tueä, tueä caên, tueä löïc, traïch phaùp giaùc chi, chaùnh kieán, ñaïo chi cuûa moät vò tu taäp Thaùnh ñaïo, thaønh thuïc trong Thaùnh ñaïo, coù voâ laäu taâm, coù Thaùnh taâm. Chaùnh kieán nhö vaäy, naøy caùc Tyû-kheo, thuoäc baäc Thaùnh, voâ laäu, sieâu theá, thuoäc ñaïo chi.
Ai tinh taán ñoaïn tröø taø kieán, thaønh töïu chaùnh kieán; nhö vaäy laø chaùnh tinh taán cuûa vò aáy. Ai chaùnh nieäm ñoaïn tröø taø kieán, chaùnh nieäm ñaït ñöôïc vaø an truù chaùnh kieán; nhö vaäy laø chaùnh nieäm cuûa vò aáy. Nhö vaäy ba phaùp naøy chaïy theo, chaïy voøng theo chaùnh kieán, töùc laø chaùnh kieán, chaùnh tinh taán, chaùnh nieäm.
(Chaùnh tö duy)
ÔÛ ñaây, naøy caùc Tyû-kheo, chaùnh kieán ñi haøng ñaàu. Vaø nhö theá naøo, naøy caùc Tyû-kheo, chaùnh kieán ñi haøng ñaàu? Tueä tri taø tö duy laø taø tö duy, tueä tri chaùnh tö duy laø chaùnh tö duy, nhö vaäy laø chaùnh kieán cuûa caùc vò aáy.
Vaø naøy caùc Tyû-kheo, theá naøo laø taø tö duy? Duïc tö duy, saân tö duy, haïi tö duy, naøy caùc Tyû-kheo, nhö vaäy laø taø tö duy.
Vaø naøy caùc Tyû-kheo, theá naøo laø chaùnh tö duy? Chaùnh tö duy, naøy caùc Tyû-kheo, Ta noùi coù hai loaïi: coù loaïi chaùnh tö duy, naøy caùc Tyû-kheo, höõu laäu, thuoäc phöôùc baùo, ñöa ñeán quaû sanh y; coù loaïi chaùnh tö duy, naøy caùc Tyû-kheo, thuoäc baäc Thaùnh voâ laäu, sieâu theá, thuoäc ñaïo chi.
Vaø naøy caùc Tyû-kheo, theá naøo laø chaùnh tö duy höõu laäu, thuoäc phöôùc baùo, ñöa ñeán quaû sanh y? Ly duïc tö duy, voâ saân tö duy, baát haïi tö duy, nhö vaäy, naøy caùc Tyû-kheo laø chaùnh tö duy, höõu laäu, thuoäc phöôùc baùo, ñöa ñeán quaû sanh y.
Vaø naøy caùc Tyû-kheo, theá naøo laø chaùnh tö duy, thuoäc baäc Thaùnh, voâ laäu, sieâu theá, thuoäc ñaïo chi? Phaøm caùi gì naøy caùc Tyû-kheo thuoäc suy tö, taàm caàu, tö duy, moät ngöõ haønh do söï hoaøn toaøn chuù taâm chuyeân taâm cuûa moät vò tu taäp Thaùnh ñaïo, thaønh thuïc trong Thaùnh ñaïo, coù voâ laäu taâm, coù Thaùnh taâm; chaùnh tö duy nhö vaäy, naøy caùc Tyû-kheo, thuoäc baäc Thaùnh, voâ laäu, sieâu theá, thuoäc ñaïo chi.
Ai tinh taán ñoaïn tröø taø tö duy, thaønh töïu chaùnh tö duy, nhö vaäy laø chaùnh tinh taán cuûa vò aáy. Ai chaùnh nieäm ñoaïn tröø taø tö duy, chaùnh ñaït ñöôïc vaø an truù chaùnh tö duy, nhö vaäy laø chaùnh nieäm cuûa vò aáy. Nhö vaäy ba phaùp naøy chaïy theo, chaïy voøng theo chaùnh tö duy, töùc laø chaùnh kieán, chaùnh tinh taán, chaùnh nieäm.
(Chaùnh ngöõ)
ÔÛ ñaây, naøy caùc Tyû-kheo, chaùnh kieán ñi haøng ñaàu. Vaø nhö theá naøo, naøy caùc Tyû-kheo chaùnh kieán ñi haøng ñaàu? Tueä tri taø ngöõ laø taø ngöõ, tueä tri chaùnh ngöõ laø chaùnh ngöõ; nhö vaäy laø chaùnh kieán cuûa vò aáy.
Vaø naøy caùc Tyû-kheo, theá naøo laø taø ngöõ? Voïng ngöõ, noùi hai löôõi, aùc khaåu, noùi lôøi phuø phieám; nhö vaäy, naøy caùc Tyû-kheo, laø taø ngöõ.
Vaø naøy caùc Tyû-kheo, theá naøo laø chaùnh ngöõ? Chaùnh ngöõ, naøy caùc Tyû-kheo, Ta noùi coù hai loaïi: coù loaïi chaùnh ngöõ, naøy caùc Tyû-kheo, höõu laäu, thuoäc phöôùc baùo, ñöa ñeán quaû sanh y; coù loaïi chaùnh ngöõ, naøy caùc Tyû-kheo, thuoäc baäc Thaùnh, voâ laäu, sieâu theá, thuoäc ñaïo chi.
Vaø naøy caùc Tyû-kheo, theá naøo laø chaùnh ngöõ, höõu laäu, thuoäc phöôùc baùo, ñöa ñeán quaû sanh y? Vieãn ly voïng ngöõ, vieãn ly noùi hai löôõi, vieãn ly aùc khaåu, vieãn ly phuø phieám ngöõ; nhö vaäy, naøy caùc Tyû-kheo, laø chaùnh ngöõ, höõu laäu thuoäc phöôùc baùo, ñöa ñeán quaû sanh y.
Vaø naøy caùc Tyû-kheo, theá naøo laø chaùnh ngöõ thuoäc baäc Thaùnh, voâ laäu, sieâu theá, thuoäc ñaïo chi? Caùi gì, naøy caùc Tyû-kheo, thuoäc veà töø boû, töø ñoaïn, töø khöôùc, vieãn ly boán ngöõ aùc haønh, ñoái vôùi moät vò tu taäp Thaùnh ñaïo, thuaàn thuïc trong Thaùnh ñaïo, coù voâ laäu taâm, coù Hieàn Thaùnh taâm; nhö vaäy, naøy caùc Tyû-kheo laø chaùnh ngöõ, thuoäc baäc Thaùnh, voâ laäu, sieâu theá, thuoäc ñaïo chi.
Ai tinh taán ñoaïn tröø taø ngöõ, thaønh töïu chaùnh ngöõ; nhö vaäy laø chaùnh tinh taán cuûa vò aáy. Ai chaùnh nieäm ñoaïn tröø taø ngöõ, chaùnh nieäm ñaït ñöôïc vaø an truù chaùnh ngöõ; nhö vaäy laø chaùnh nieäm cuûa vò aáy. Nhö vaäy, ba phaùp naøy chaïy theo, chaïy voøng theo chaùnh ngöõ, töùc laø chaùnh kieán, chaùnh tinh taán, chaùnh nieäm.
(Chaùnh nghieäp)
ÔÛ ñaây, naøy caùc Tyû-kheo, chaùnh kieán ñi haøng ñaàu. Vaø nhö theá naøo, naøy caùc Tyû-kheo, chaùnh kieán ñi haøng ñaàu? Bieát ñöôïc taø nghieäp laø taø nghieäp, bieát ñöôïc chaùnh nghieäp laø chaùnh nghieäp; nhö vaäy laø chaùnh kieán cuûa vò aáy.
Vaø naøy caùc Tyû-kheo, theá naøo laø taø nghieäp? Saùt sanh, laáy cuûa khoâng cho, taø haïnh trong caùc duïc; nhö vaäy, naøy caùc Tyû-kheo, laø taø nghieäp.
Vaø naøy caùc Tyû-kheo, theá naøo laø chaùnh nghieäp? Chaùnh nghieäp, naøy caùc Tyû-kheo, Ta noùi coù hai loaïi: Coù loaïi chaùnh nghieäp, naøy caùc Tyû-kheo, höõu laäu, thuoäc phöôùc baùo, ñöa ñeán quaû sanh y; coù loaïi chaùnh nghieäp, naøy caùc Tyû-kheo, thuoäc baäc Thaùnh, voâ laäu, sieâu theá, thuoäc ñaïo chi.
Vaø naøy caùc Tyû-kheo, theá naøo laø chaùnh nghieäp thuoäc höõu laäu, thuoäc phöôùc baùo, ñöa ñeán quaû sanh y? Vieãn ly saùt sanh, vieãn ly laáy cuûa khoâng cho, vieãn ly taø haïnh trong caùc duïc; nhö vaäy, naøy caùc Tyû-kheo, laø chaùnh nghieäp, thuoäc höõu laäu, thuoäc phöôùc baùo, ñöa ñeán quaû sanh y.
Vaø naøy caùc Tyû-kheo, theá naøo laø chaùnh nghieäp, thuoäc baäc Thaùnh, voâ laäu, sieâu theá, thuoäc ñaïo chi? Caùi gì, naøy caùc Tyû-kheo, thuoäc veà töø boû, töø ñoaïn, töø khöôùc, vieãn ly ba thaân aùc haønh ñoái vôùi moät vò tu taäp Thaùnh ñaïo, thaønh thuïc trong Thaùnh ñaïo, coù voâ laäu taâm, coù Hieàn Thaùnh taâm; nhö vaäy, naøy caùc Tyû-kheo, laø chaùnh nghieäp, thuoäc baäc Thaùnh, voâ laäu, sieâu theá, thuoäc ñaïo chi.
Ai tinh taán ñoaïn tröø taø nghieäp, thaønh töïu chaùnh nghieäp; nhö vaäy laø chaùnh tinh taán cuûa vò aáy. Ai chaùnh nieäm ñoaïn tröø taø nghieäp, chaùnh nieäm ñaït ñöôïc vaø an truù chaùnh nghieäp; nhö vaäy laø chaùnh nieäm cuûa vò aáy. Nhö vaäy ba phaùp naøy chaïy theo, chaïy voøng theo chaùnh nghieäp, töùc laø chaùnh kieán, chaùnh tinh taán, chaùnh nieäm.
(Chaùnh maïng)
ÔÛ ñaây, naøy caùc Tyû-kheo, chaùnh kieán ñi haøng ñaàu. Vaø nhö theá naøo, naøy caùc Tyû-kheo, chaùnh kieán ñi haøng ñaàu? Tueä tri ñöôïc taø maïng laø taø maïng, tueä tri ñöôïc chaùnh maïng laø chaùnh maïng; nhö vaäy laø chaùnh kieán cuûa vò aáy.
Vaø naøy caùc Tyû-kheo, theá naøo laø taø maïng? Löøa ñaûo, noùi lôøi meâ ly, hieän töôùng, gian traù, laáy lôïi caàu lôïi; nhö vaäy, naøy caùc Tyû-kheo, laø taø maïng.
Vaø theá naøo, naøy caùc Tyû-kheo, laø chaùnh maïng? Chaùnh maïng, naøy caùc Tyû-kheo, Ta noùi coù hai loaïi: coù loaïi chaùnh maïng, naøy caùc Tyû-kheo, höõu laäu, thuoäc phöôùc baùo, ñöa ñeán quaû sanh y; coù chaùnh maïng, naøy caùc Tyû-kheo, thuoäc baäc Thaùnh, voâ laäu, sieâu theá, thuoäc ñaïo chi.
Vaø theá naøo, naøy caùc Tyû-kheo laø chaùnh maïng, höõu laäu, thuoäc phöôùc baùo, ñöa ñeán quaû sanh y? ÔÛ ñaây, naøy caùc Tyû-kheo, vò Thaùnh ñeä töû boû taø maïng, nuoâi soáng vôùi chaùnh maïng, nhö vaäy, naøy caùc Tyû-kheo laø chaùnh maïng, höõu laäu, thuoäc phöôùc baùo, ñöa ñeán quaû sanh y.
Vaø naøy caùc Tyû-kheo, theá naøo laø chaùnh maïng, thuoäc baäc Thaùnh, voâ laäu, sieâu theá, thuoäc ñaïo chi? Caùi gì, naøy caùc Tyû-kheo thuoäc veà töø boû, töø ñoaïn, töø khöôùc, vieãn ly taø maïng ñoái vôùi moät vò tu taäp Thaùnh ñaïo, thuaàn thuïc trong Thaùnh ñaïo. Coù voâ laäu taâm, coù Hieàn Thaùnh taâm; nhö vaäy, naøy caùc Tyû-kheo laø chaùnh maïng, thuoäc baäc Thaùnh, voâ laäu, sieâu theá, thuoäc ñaïo chi.
Ai tinh taán ñoaïn tröø taø maïng, thaønh töïu chaùnh maïng; nhö vaäy laø chaùnh tinh taán cuûa vò aáy. Ai chaùnh nieäm ñoaïn tröø taø maïng, chaùnh nieäm ñaït ñöôïc vaø an truù chaùnh maïng, nhö vaäy laø chaùnh nieäm cuûa vò aáy. Nhö vaäy laø ba phaùp naøy chaïy theo, chaïy voøng theo chaùnh maïng, töùc laø chaùnh kieán, chaùnh tinh taán, chaùnh nieäm.
(Ñaïi phaùp moân Boán möôi)
ÔÛ ñaây, naøy caùc Tyû-kheo chaùnh kieán ñi haøng ñaàu. Vaø theá naøo, naøy Tyû-kheo, chaùnh kieán ñi haøng ñaàu? Chaùnh tö duy, naøy caùc Tyû-kheo, do chaùnh kieán, ñöôïc khôûi leân. Chaùnh ngöõ do chaùnh tö duy ñöôïc khôûi leân. Chaùnh nghieäp do chaùnh taø ngöõ ñöôïc khôûi leân. Chaùnh maïng do chaùnh nghieäp ñöôïc khôûi leân. Chaùnh tinh taán do chaùnh maïng ñöôïc khôûi leân. Chaùnh nieäm do chaùnh tinh taán ñöôïc khôûi leân. Chaùnh ñònh do chaùnh nieäm ñöôïc khôûi leân. Chaùnh trí do chaùnh ñònh ñöôïc khôûi leân. Chaùnh giaûi thoaùt do chaùnh trí ñöôïc khôûi leân. Nhö vaäy, naøy caùc Tyû-kheo, ñaïo loä cuûa vò höõu hoïc goàm coù taùm chi phaàn, vaø ñaïo loä cuûa vò A-la-haùn goàm coù möôøi chi phaàn.
ÔÛ ñaây, naøy caùc Tyû-kheo, chaùnh kieán ñi haøng ñaàu. Vaø nhö theá naøo, naøy caùc Tyû-kheo, chaùnh kieán ñi haøng ñaàu? Taø kieán naøy caùc Tyû-kheo, do chaùnh kieán laøm cho tieâu dieät. Vaø nhöõng aùc baát thieän phaùp ñöôïc taø kieán duyeân khôûi, caùc phaùp aáy bò tieâu dieät trong vò coù chaùnh kieán. Vaø nhöõng thieän phaùp ñöôïc chaùnh kieán duyeân khôûi, caùc phaùp aáy ñöôïc tu taäp vaø trôû thaønh vieân maõn.
Taø tö duy, naøy caùc Tyû-kheo, do chaùnh tö duy laøm cho tieâu dieät vaø nhöõng aùc baát thieän phaùp, ñöôïc taø tö duy duyeân khôûi, caùc phaùp aáy bò tieâu dieät trong ngöôøi coù chaùnh tö duy. Vaø nhöõng thieän phaùp ñöôïc chaùnh tö duy duyeân khôûi, caùc phaùp aáy ñöôïc phaùt trieån trôû thaønh vieân maõn.
Taø ngöõ, naøy caùc Tyû-kheo, do chaùnh ngöõ laøm cho tieâu dieät vaø nhöõng aùc baát thieän phaùp ñöôïc taø ngöõ duyeân khôûi, caùc phaùp aáy bò tieâu dieät trong ngöôøi coù chaùnh ngöõ. Vaø nhöõng thieän phaùp ñöôïc chaùnh ngöõ duyeân khôûi, caùc phaùp aáy ñöôïc tu taäp vaø trôû thaønh vieân maõn.
Taø nghieäp, naøy caùc Tyû-kheo, do chaùnh nghieäp laøm cho tieâu dieät, vaø nhöõng aùc baát thieän phaùp ñöôïc taø nghieäp duyeân khôûi, caùc phaùp aáy bò tieâu dieät trong ngöôøi coù chaùnh nghieäp. Vaø nhöõng thieän phaùp ñöôïc chaùnh nghieäp duyeân khôûi, caùc phaùp aáy ñöôïc tu taäp vaø trôû thaønh vieân maõn.
Taø maïng, naøy caùc Tyû-kheo, do chaùnh maïng laøm cho tieâu dieät. Vaø nhöõng aùc baát thieän phaùp ñöôïc taø maïng duyeân khôûi, caùc phaùp aáy ñöôïc tieâu dieät trong ngöôøi coù chaùnh maïng. Vaø nhöõng thieän phaùp ñöôïc chaùnh maïng duyeân khôûi, caùc phaùp aáy ñöôïc tu taäp vaø trôû thaønh vieân maõn.
Taø tinh taán, naøy caùc Tyû-kheo, do chaùnh tinh taán laøm cho tieâu dieät. Vaø nhöõng aùc baát thieän phaùp ñöôïc taø tinh taán duyeân khôûi, caùc phaùp aáy ñöôïc tieâu dieät trong ngöôøi coù chaùnh tinh taán. Vaø nhöõng thieän phaùp sai bieät ñöôïc khôûi leân do duyeân chaùnh tinh taán, caùc phaùp aáy ñöôïc tu taäp vaø trôû thaønh vieân maõn.
Taø nieäm, naøy caùc Tyû-kheo, do chaùnh nieäm laøm cho tieâu dieät. Vaø nhöõng aùc baát thieän phaùp ñöôïc taø nieäm duyeân khôûi, caùc phaùp aáy ñöôïc tieâu dieät trong ngöôøi coù chaùnh nieäm. Vaø nhöõng thieän phaùp ñöôïc chaùnh nieäm duyeân khôûi, caùc phaùp aáy ñöôïc tu taäp vaø trôû thaønh vieân maõn.
Taø ñònh, naøy caùc Tyû-kheo do chaùnh ñònh laøm cho tieâu dieät. Vaø nhöõng aùc baát thieän phaùp ñöôïc taø ñònh duyeân khôûi, caùc phaùp aáy ñöôïc tieâu dieät trong ngöôøi coù chaùnh ñònh. Vaø nhöõng thieän phaùp ñöôïc chaùnh ñònh duyeân khôûi, caùc phaùp aáy ñöôïc tu taäp vaø trôû thaønh vieân maõn.
Taø trí, naøy caùc Tyû-kheo, do chaùnh trí laøm cho tieâu dieät. Vaø nhöõng aùc baát thieän phaùp ñöôïc taø trí duyeân khôûi, caùc phaùp aáy ñöôïc tieâu dieät trong ngöôøi coù chaùnh trí. Vaø nhöõng thieän phaùp ñöôïc chaùnh trí duyeân khôûi, caùc phaùp aáy ñöôïc phaùt trieån vaø trôû thaønh vieân maõn.
Taø giaûi thoaùt, naøy caùc Tyû-kheo, do chaùnh giaûi thoaùt laøm cho tieâu dieät. Vaø nhöõng aùc baát thieän phaùp ñöôïc taø giaûi thoaùt duyeân khôûi, caùc phaùp aáy ñöôïc tieâu dieät trong ngöôøi coù chaùnh giaûi thoaùt. Vaø caùc thieän phaùp sai bieät ñöôïc chaùnh giaûi thoaùt duyeân khôûi, caùc phaùp aáy ñöôïc phaùt trieån vaø trôû thaønh vieân maõn.
Nhö vaäy, naøy caùc Tyû-kheo, coù hai möôi thieän phaàn, hai möôi baát thieän phaàn. Ñaïi phaùp moân Boán möôi ñaõ ñöôïc chuyeån vaän khoâng bò chaän ñöùng laïi bôûi moät Sa-moân, Baø-la-moân, Thieân, Ma, Phaïm thieân hay moät ai ôû ñôøi.
Neáu coù Sa-moân hay Baø-la-moân naøo, naøy caùc Tyû-kheo, nghó raèng ñaïi phaùp moân Boán möôi naøy ñaùng bò pheâ bình, ñaùng bò phæ baùng, thôøi ngay hieän taïi, möôøi thuaän thuyeát tuøy thuyeát hôïp phaùp ñöôïc noùi leân ñeå chæ trích ngöôøi aáy. Neáu Toân giaû chæ trích chaùnh kieán, thôøi caùc Sa-moân coù taø kieán, caùc Toân giaû aáy laø nhöõng vò ñaùng ñöôïc cuùng döôøng, caùc Toân giaû aáy laø nhöõng vò ñaùng ñöôïc taùn thaùn. Neáu Toân giaû chæ trích chaùnh tö duy, thôøi caùc Sa-moân, Baø-la-moân coù taø tö duy, caùc Toân giaû aáy laø nhöõng vò ñaùng ñöôïc cuùng döôøng, caùc Toân giaû aáy laø nhöõng vò ñaùng ñöôïc taùn thaùn. Neáu Toân giaû chæ trích chaùnh ngöõ... chaùnh nghieäp... chaùnh maïng... chaùnh tinh taán... chaùnh nieäm... chaùnh ñònh... chaùnh trí... Neáu Toân giaû chæ trích chaùnh giaûi thoaùt, thôøi caùc Sa-moân, Baø-la-moân coù taø giaûi thoaùt, caùc Toân giaû aáy laø nhöõng vò ñaùng cuùng döôøng, caùc Toân giaû aáy laø nhöõng vò ñaùng ñöôïc taùn thaùn. Neáu coù Sa-moân hay Baø-la-moân naøo, naøy caùc Tyû-kheo, nghó raèng ñaïi phaùp moân Boán möôi naøy ñaùng bò pheâ bình, ñaùng bò phæ baùng, thôøi ngay hieän taïi, möôøi thuaän thuyeát hôïp phaùp ñöôïc noùi leân ñeå chæ trích ngöôøi aáy.
Naøy caùc Tyû-kheo, cho ñeán caùc daân chuùng ôû Ukkala vaø daân chuùng Vassa, daân chuùng Bhanna theo voâ nhaân luaän, theo voâ taùc luaän, theo hö voâ luaän, nhöõng vò aáy cuõng khoâng nghó raèng ñaïi phaùp moân Boán möôi ñaùng chæ trích, ñaùng bò phæ baùng. Vì sao vaäy? Vì sôï quôû traùch, phaãn noä, coâng kích.
Theá Toân thuyeát giaûng nhö vaäy. Caùc vò Tyû-kheo aáy 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 117
Mahacattarisaka Sutta
The Great Fortytranslated by Bhikkhu Thanissaro
I have heard that on one occasion the Blessed One was staying at Savatthi, in Jeta's Grove, Anathapindika's monastery. There he addressed the monks: "Monks!"
"Yes, lord," the monks replied.
The Blessed One said, "Monks, I will teach you noble right concentration with its supports and requisite conditions. Listen, and pay close attention. I will speak."
"Yes, lord," the monks replied.
The Blessed One said: "Now what, monks, is noble right concentration with its supports and requisite conditions? Any singleness of mind equipped with these seven factors -- right view, right resolve, right speech, right action, right livelihood, right effort, and right mindfulness -- is called noble right concentration with its supports and requisite conditions.
"[1] Of those, right view is the forerunner. And how is right view the forerunner? One discerns wrong view as wrong view, and right view as right view. This is one's right view. And what is wrong view? 'There is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good or bad actions. There is no this world, no next world, no mother, no father, no spontaneously reborn beings; no priests or contemplatives who, faring rightly and practicing rightly, proclaim this world and the next after having directly known and realized it for themselves.' This is wrong view.
"And what is right view? Right view, I tell you, is of two sorts: There is right view with fermentations [asava], siding with merit, resulting in the acquisitions [of becoming]; and there is noble right view, without fermentations, transcendent, a factor of the path.
"And what is the right view that has fermentations, sides with merit, and results in acquisitions? 'There is what is given, what is offered, what is sacrificed. There are fruits and results of good and bad actions. There is this world and the next world. There is mother and father. There are spontaneously reborn beings; there are priests and contemplatives who, faring rightly and practicing rightly, proclaim this world and the next after having directly known and realized it for themselves.' This is the right view that has fermentations, sides with merit, and results in acquisitions.
"And what is the right view that is without fermentations, transcendent, a factor of the path? The discernment, the faculty of discernment, the strength of discernment, analysis of qualities as a factor of Awakening, the path factor of right view in one developing the noble path whose mind is noble, whose mind is free from fermentations, who is fully possessed of the noble path. This is the right view that is without fermentations, transcendent, a factor of the path.
"One tries to abandon wrong view and to enter into right view: This is one's right effort. One is mindful to abandon wrong view and to enter and remain in right view: This is one's right mindfulness. Thus these three qualities -- right view, right effort, and right mindfulness -- run and circle around right view.
"[2] Of those, right view is the forerunner. And how is right view the forerunner? One discerns wrong resolve as wrong resolve, and right resolve as right resolve. And what is wrong resolve? Being resolved on sensuality, on ill will, on harmfulness. This is wrong resolve.
"And what is right resolve? Right resolve, I tell you, is of two sorts: There is right resolve with fermentations, siding with merit, resulting in the acquisitions [of becoming]; and there is noble right resolve, without fermentations, transcendent, a factor of the path.
"And what is the right resolve that has fermentations, sides with merit, and results in acquisitions? Being resolved on renunciation, on freedom from ill will, on harmlessness. This is the right resolve that has fermentations, sides with merit, and results in acquisitions.
"And what is the right resolve that is without fermentations, transcendent, a factor of the path? The thinking, directed thinking, resolve, mental absorption, mental fixity, focused awareness, and verbal fabrications in one developing the noble path whose mind is noble, whose mind is without fermentations, who is fully possessed of the noble path. This is the right resolve that is without fermentations, transcendent, a factor of the path.
"One tries to abandon wrong resolve and to enter into right resolve: This is one's right effort. One is mindful to abandon wrong resolve and to enter and remain in right resolve: This is one's right mindfulness. Thus these three qualities -- right view, right effort, and right mindfulness -- run and circle around right resolve.
"[3] Of those, right view is the forerunner. And how is right view the forerunner? One discerns wrong speech as wrong speech, and right speech as right speech. And what is wrong speech? Lying, divisive tale-bearing, abusive speech, and idle chatter. This is wrong speech.
"And what is right speech? Right speech, I tell you, is of two sorts: There is right speech with fermentations, siding with merit, resulting in the acquisitions [of becoming]; and there is noble right speech, without fermentations, transcendent, a factor of the path.
"And what is the right speech that has fermentations, sides with merit, and results in acquisitions? Abstaining from lying, from divisive tale-bearing, from abusive speech, and from idle chatter. This is the right speech that has fermentations, sides with merit, and results in acquisitions.
"And what is the right speech that is without fermentations, transcendent, a factor of the path? The abstaining, desisting, abstinence, avoidance of the four forms of verbal misconduct in one developing the noble path whose mind is noble, whose mind is without fermentations, who is fully possessed of the noble path. This is the right speech that is without fermentations, transcendent, a factor of the path.
"One tries to abandon wrong speech and to enter into right speech: This is one's right effort. One is mindful to abandon wrong speech and to enter and remain in right speech: This is one's right mindfulness. Thus these three qualities -- right view, right effort, and right mindfulness -- run and circle around right speech.
"[4] Of those, right view is the forerunner. And how is right view the forerunner? One discerns wrong action as wrong action, and right action as right action. And what is wrong action? Killing, taking what is not given, illicit sex. This is wrong action.
"And what is right action? Right action, I tell you, is of two sorts: There is right action with fermentations, siding with merit, resulting in the acquisitions [of becoming]; and there is noble right action, without fermentations, transcendent, a factor of the path.
"And what is the right action that has fermentations, sides with merit, and results in acquisitions? Abstaining from killing, from taking what is not given, and from illicit sex. This is the right action that has fermentations, sides with merit, and results in acquisitions.
"And what is the right action that is without fermentations, transcendent, a factor of the path? The abstaining, desisting, abstinence, avoidance of the three forms of bodily misconduct in one developing the noble path whose mind is noble, whose mind is without fermentations, who is fully possessed of the noble path. This is the right action that is without fermentations, transcendent, a factor of the path.
"One tries to abandon wrong action and to enter into right action: This is one's right effort. One is mindful to abandon wrong action and to enter and remain in right action: This is one's right mindfulness. Thus these three qualities -- right view, right effort, and right mindfulness -- run and circle around right action.
"[5] Of those, right view is the forerunner. And how is right view the forerunner? One discerns wrong livelihood as wrong livelihood, and right livelihood as right livelihood. And what is wrong livelihood? Scheming, persuading, hinting, belittling, and pursuing gain with gain. This is wrong livelihood.
"And what is right livelihood? Right livelihood, I tell you, is of two sorts: There is right livelihood with fermentations, siding with merit, resulting in the acquisitions [of becoming]; and there is noble right livelihood, without fermentations, transcendent, a factor of the path.
"And what is the right livelihood that has fermentations, sides with merit, and results in acquisitions? There is the case where a noble disciple abandons wrong livelihood and maintains his life with right livelihood. This is the right livelihood that has fermentations, sides with merit, and results in acquisitions.
"And what is the right livelihood that is without fermentations, transcendent, a factor of the path? The abstaining, desisting, abstinence, avoidance of wrong livelihood in one developing the noble path whose mind is noble, whose mind is without fermentations, who is fully possessed of the noble path. This is the right livelihood that is without fermentations, transcendent, a factor of the path.
"One tries to abandon wrong livelihood and to enter into right livelihood: This is one's right effort. One is mindful to abandon wrong livelihood and to enter and remain in right livelihood: This is one's right mindfulness. Thus these three qualities -- right view, right effort, and right mindfulness -- run and circle around right livelihood.
"Of those, right view is the forerunner. And how is right view the forerunner? In one of right view, right resolve comes into being. In one of right resolve, right speech comes into being. In one of right speech, right action...In one of right action, right livelihood...In one of right livelihood, right effort...In one of right effort, right mindfulness...In one of right mindfulness, right concentration...In one of right concentration, right knowledge...In one of right knowledge, right release comes into being. Thus the learner is endowed with eight factors, and the Arahant with ten.
"Of those, right view is the forerunner. And how is right view the forerunner? In one of right view, wrong view is abolished. The many evil, unskillful qualities that come into play with wrong view as their condition are also abolished, while the many skillful qualities that have right view as their condition go to the culmination of their development. In one of right resolve, wrong resolve is abolished...In one of right speech, wrong speech is abolished...In one of right action, wrong action is abolished...In one of right livelihood, wrong livelihood is abolished...In one of right effort, wrong effort is abolished...In one of right mindfulness, wrong mindfulness is abolished...In one of right concentration, wrong concentration is abolished...In one of right knowledge, wrong knowledge is abolished...In one of right release, wrong release is abolished. The many evil, unskillful qualities that come into play with wrong release as their condition are also abolished, while the many skillful qualities that have right release as their condition go to the culmination of their development.
"Thus, monks, there are twenty factors siding with skillfulness, and twenty with unskillfulness.
"This Dhamma discourse on the Great Forty has been set rolling and cannot be stopped by any contemplative or priest or deva or Mara and Brahma or anyone at all in the world.
"If any priest or contemplative might think that this Great Forty Dhamma discourse should be censured and rejected, there are ten legitimate implications of his statement that would form grounds for censuring him here and now. If he censures right view, then he would honor any priests and contemplatives who are of wrong view; he would praise them. If he censures right resolve...right speech...right action...right livelihood...right effort...right mindfulness...right concentration...right knowledge...If he censures right release, then he would honor any priests and contemplatives who are of wrong release; he would praise them. If any priest or contemplative might think that this Great Forty Dhamma discourse should be censured and rejected, there are these ten legitimate implications of his statement that would form grounds for censuring him here and now.
"Even Vassa and Bhañña -- those teachers from Okkala who were proponents of no-causality, no-action, and no-existence -- would not think that this Dhamma discourse on the Great Forty should be censured and rejected. Why is that? For fear of criticism, opposition, and reproach."
That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.
Source: http://world.std.com/~metta/canon/majjhima/mn117.html
(Revised: 9 November 1998 )
Source = BuddhaSasana
[Muïc luïc kinh Trung Boä]