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Trung Boä Kinh
Majjhima Nikaya121. Kinh Tieåu khoâng
(Cuølasunnata sutta)
Nhö vaày toâi nghe.
Moät thôøi Theá Toân truù ôû Savatthi (Xaù-veä), taïi Pubbarama (Ñoâng Vieân), laâu ñaøi cuûa Migaramatu (Loäc Maãu). Roài Toân giaû Ananda, vaøo buoåi chieàu, töø Thieàn tònh ñoäc cö ñöùng daäy, ñi ñeán Theá Toân, sau khi ñeán ñaûnh leã Theá Toân, roài ngoài xuoáng moät beân, Toân giaû Ananda baïch Theá Toân:
-- Moät thôøi, baïch Theá Toân, Theá Toân truù giöõa caùc Sakka (Thích-ca). Nagaraka laø teân moät thò traán cuûa caùc Sakka. Taïi ñaáy, baïch Theá Toân, con ñöôïc nghe tröôùc maët Theá Toân, con ñöôïc ghi nhôù tröôùc maët (Theá Toân) nhö sau: "Naøy Ananda, Ta nhôø an truù khoâng, neân nay an truù raát nhieàu". Phaûi chaêng, baïch Theá Toân, ñieàu con ñaõ nghe laø nghe ñuùng, ghi nhôù ñuùng, taùc yù ñuùng, thoï trì ñuùng?
-- Thaät vaäy, naøy Ananda, ñieàu OÂng ñaõ nghe laø nghe ñuùng, ghi nhôù ñuùng, taùc yù ñuùng, thoï trì ñuùng. Thuôû xöa vaø nay, naøy Ananda, Ta nhôø an truù khoâng, neân nay an truù raát nhieàu.
Ví nhö laâu ñaøi Loäc Maãu naøy khoâng coù voi, boø, ngöïa, ngöïa caùi, khoâng coù vaøng vaø baïc, khoâng coù ñaøn baø, ñaøn oâng tuï hoäi, vaø chæ coù moät caùi khoâng phaûi khoâng, töùc laø söï nhaát trí (ekattam) do duyeân chuùng Tyû-kheo; cuõng vaäy, naøy Ananda, Tyû-kheo khoâng taùc yù thoân töôûng, khoâng taùc yù nhôn töôûng, chæ taùc yù söï nhaát trí, do duyeân laâm töôûng. Taâm cuûa vò aáy ñöôïc thích thuù haân hoan, an truù, höôùng ñeán laâm töôûng. Vò aáy tueä tri nhö sau: "Caùc öu phieàn do duyeân thoân töôûng khoâng coù maët ôû ñaây; caùc öu phieàn do duyeân nhaân töôûng khoâng coù maët ôû ñaây. Vaø chæ coù moät öu phieàn naøy, töùc laø söï nhaát trí do duyeân laâm töôûng". Vò aáy tueä tri: "Loaïi töôûng naøy khoâng coù thoân töôûng". Vò aáy tueä tri: "Loaïi töôûng naøy khoâng coù nhaân töôûng". Vaø chæ coù moät caùi naøy khoâng phaûi khoâng, töùc laø söï nhaát trí (ekattam) do duyeân laâm töôûng". Vaø caùi gì khoâng coù maët ôû ñaây, vò aáy xem caùi aáy laø khoâng coù. Nhöng ñoái vôùi caùi coøn laïi, ôû ñaây, vò aáy tueä tri: "Caùi kia coù, caùi naøy coù". Nhö vaäy, naøy Ananda, caùi naøy ñoái vôùi vò aáy laø nhö vaäy, thaät coù, khoâng ñieân ñaûo, söï thöïc hieän hoaøn toaøn thanh tònh, khoâng taùnh.
Laïi nöõa, naøy caùc Tyû-kheo, Tyû-kheo khoâng taùc yù nhaân töôûng, khoâng taùc yù laâm töôûng, chæ taùc yù söï nhaát trí do duyeân ñòa töôûng. Taâm vò aáy ñöôïc thích thuù, haân hoan, an truù, höôùng ñeán ñòa töôûng. Ví nhö, naøy Ananda, taám da con boø ñöïc ñöôïc caêng thaúng treân moät traêm coïc goã, ñaëc taùnh taám da ñöôïc ñoaïn tröø (vigatavasika); cuõng vaäy, naøy Ananda, Tyû-kheo, khoâng taùc yù ñoái vôùi taát caû vaät gì treân ñaát naøy: ñaát khoâ vaø vuøng laày, soâng vaø vuøng laày, caùc caây coù thaân vaø coù gai, nuùi vaø ñaát baèng, vò aáy taùc yù söï nhaát trí do duyeân ñòa töôûng. Taâm vò aáy ñöôïc thích thuù, haân hoan, an truù, höôùng ñeán ñòa töôûng. Vò aáy tueä tri nhö sau: "Caùc öu phieàn do duyeân nhaân töôûng khoâng coù maët ôû ñaây; caùc öu phieàn do duyeân laâm töôûng khoâng coù maët ôû ñaây. Vaø chæ coù moät öu phieàn naøy, söï nhaát trí do duyeân ñòa töôûng". Vò aáy tueä tri: "Loaïi töôûng naøy khoâng coù nhôn töôûng". Vò aáy tueä tri: "Loaïi töôûng naøy khoâng coù laâm töôûng, vaø chæ coù moät caùi naøy khoâng phaûi khoâng, töùc laø söï nhaát trí do duyeân ñòa töôûng". Vaø caùi gì khoâng coù maët ôû ñaây, vò aáy xem caùi aáy laø khoâng coù. Nhöng ñoái vôùi caùi coøn laïi, ôû ñaây vò aáy tueä tri: "Caùi kia coù, caùi naøy coù". Naøy Ananda, caùi naøy ñoái vôùi vò aáy laø nhö vaäy, thaät coù, khoâng ñieân ñaûo, söï thöïc hieän hoaøn toaøn thanh tònh, khoâng taùnh.
Laïi nöõa, naøy Ananda, Tyû-kheo khoâng taùc yù laâm töôûng, khoâng taùc yù ñòa töôûng, taùc yù söï nhaát trí do duyeân Khoâng voâ bieân xöù. Taâm vò aáy ñöôïc thích thuù, haân hoan, an truù, höôùng ñeán Khoâng voâ bieân xöù. Vò aáy tueä tri nhö sau: "Caùc öu phieàn, do duyeân laâm töôûng khoâng coù maët ôû ñaây; caùc öu phieàn do duyeân ñòa töôûng khoâng coù maët ôû ñaây. Vaø chæ coù moät öu phieàn naøy, töùc laø söï nhaát trí do duyeân Khoâng voâ bieân xöù töôûng". Vò aáy tueä tri: "Loaïi töôûng naøy khoâng coù laâm töôûng". Vò aáy tueä tri: "Loaïi töôûng naøy khoâng coù ñòa töôûng, vaø chæ coù moät caùi naøy khoâng phaûi khoâng, töùc laø söï nhaát trí do duyeân Khoâng voâ bieân xöù töôûng". Vaø caùi gì khoâng coù maët ôû ñaây, vò aáy xem caùi aáy laø khoâng coù. Nhöng ñoái vôùi caùi coøn laïi, ôû ñaây vò aáy bieát: "Caùi kia coù, caùi naøy coù". Naøy Ananda, caùi naøy ñoái vôùi vò aáy laø nhö vaäy, thaät coù, khoâng ñieân ñaûo, söï thöïc hieän hoaøn toaøn thanh tònh, khoâng taùnh.
Laïi nöõa, naøy Ananda, Tyû-kheo khoâng taùc yù ñòa töôûng, khoâng taùc yù Khoâng voâ bieân xöù töôûng, chæ taùc yù söï nhaát trí do duyeân Thöùc voâ bieân xöù. Taâm vò aáy ñöôïc thích thuù, haân hoan, an truù, höôùng ñeán Thöùc voâ bieân xöù. Vò aáy tueä tri nhö sau: "Caùc öu phieàn do duyeân ñòa töôûng khoâng coù maët ôû ñaây; caùc öu phieàn do duyeân Khoâng voâ bieân xöù töôûng khoâng coù maët ôû ñaây. Vaø chæ coù moät öu phieàn naøy, töùc laø söï nhaát trí do duyeân Thöùc voâ bieân xöù töôûng". Vò aáy tueä tri: "Loaïi töôûng naøy khoâng coù ñòa töôûng". Vò aáy tueä tri: "Loaïi töôûng naøy khoâng coù Khoâng voâ bieân xöù töôûng, vaø chæ coù moät caùi naøy khoâng phaûi khoâng, töùc laø söï nhaát trí do duyeân Thöùc voâ bieân xöù töôûng". Vaø caùi gì khoâng coù maët ôû ñaây, vò aáy xem caùi aáy laø khoâng coù. Nhöng ñoái vôùi caùi coøn laïi, ôû ñaây vò aáy tueä tri: "Caùi kia coù, caùi naøy coù". Naøy Ananda, caùi naøy ñoái vôùi vò aáy laø nhö vaäy, thaät coù, khoâng ñieân ñaûo, söï thöïc hieän hoaøn toaøn thanh tònh, khoâng taùnh.
Laïi nöõa, naøy Ananda, Tyû-kheo khoâng taùc yù Khoâng voâ bieân xöù töôûng, khoâng taùc yù Thöùc voâ bieân xöù töôûng, chæ taùc yù söï nhaát trí do duyeân Voâ sôû höõu xöù töôûng. Taâm vò aáy ñöôïc thích thuù, haân hoan, an truù, höôùng ñeán Voâ sôû höõu xöù. Vò aáy tueä tri nhö sau: "Caùc öu phieàn do duyeân Khoâng voâ bieân xöù töôûng khoâng coù maët ôû ñaây; caùc öu phieàn do duyeân Thöùc voâ bieân xöù töôûng khoâng coù maët ôû ñaây. Vaø chæ coù moät öu phieàn naøy, töùc laø söï nhaát trí do duyeân Voâ sôû höõu xöù töôûng". Vò aáy tueä tri: "Loaïi töôûng naøy khoâng coù Khoâng voâ bieân xöù töôûng". Vò aáy tueä tri: "Loaïi töôûng naøy khoâng coù Thöùc voâ bieân xöù töôûng, vaø chæ coù moät caùi naøy khoâng phaûi khoâng, töùc laø söï nhaát trí do duyeân Voâ sôû höõu xöù töôûng". Vaø caùi gì khoâng coù maët ôû ñaây, vò aáy xem caùi aáy laø khoâng coù. Nhöng ñoái vôùi caùi coøn laïi, ôû ñaây, vò aáy tueä tri: "Caùi kia coù, caùi naøy coù". Naøy Ananda, caùi naøy ñoái vôùi vò aáy laø nhö vaäy, thaät coù, khoâng ñieân ñaûo, söï thöïc hieän hoaøn toaøn thanh tònh, khoâng taùnh.
Laïi nöõa, naøy Ananda, Tyû-kheo khoâng taùc yù Thöùc voâ bieân xöù töôûng, khoâng taùc yù Voâ sôû höõu xöù töôûng, chæ taùc yù söï nhaát trí do duyeân Phi töôûng phi phi töôûng xöù. Taâm vò aáy ñöôïc thích thuù, haân hoan, an truù, höôùng ñeán Phi töôûng phi phi töôûng xöù. Vò aáy bieát nhö sau: "Caùc öu phieàn do duyeân Thöùc voâ bieân xöù töôûng khoâng coù maët ôû ñaây; caùc öu phieàn do duyeân Voâ sôû höõu xöù töôûng khoâng coù maët ôû ñaây. Vaø chæ coù moät öu phieàn naøy, töùc laø söï nhaát trí do duyeân Phi töôûng phi phi töôûng xöù töôûng. Vò aáy tueä tri: "Loaïi töôûng naøy khoâng coù Thöùc voâ bieân xöù töôûng". Vò aáy tueä tri: "Loaïi töôûng naøy khoâng coù Voâ sôû höõu xöù töôûng, vaø chæ coù moät caùi naøy khoâng phaûi khoâng, töùc laø söï nhaát trí do duyeân Phi töôûng phi phi töôûng xöù töôûng. Vaø caùi gì khoâng coù maët ôû ñaây, vò aáy xem caùi aáy laø khoâng coù. Nhöng ñoái vôùi caùi coøn laïi, ôû ñaây, vò aáy tueä tri: "Caùi kia coù, caùi naøy coù". Naøy Ananda, caùi naøy ñoái vôùi vò aáy laø nhö vaäy, thaät coù, khoâng ñieân ñaûo, söï thöïc hieän hoaøn toaøn thanh tònh, khoâng taùnh.
Laïi nöõa, naøy Ananda, Tyû-kheo khoâng taùc yù Voâ sôû höõu xöù töôûng, khoâng coù taùc yù Phi töôûng phi phi töôûng xöù, taùc yù söï nhaát trí do duyeân Voâ töôùng taâm ñònh Taâm vò aáy ñöôïc thích thuù, haân hoan, an truù, höôùng ñeán Voâ töôùng taâm ñònh. Vò aáy tueä tri nhö sau: "Caùc öu phieàn do duyeân Voâ sôû höõu xöù töôûng khoâng coù maët ôû ñaây; caùc öu phieàn do duyeân Phi töôûng phi phi töôûng xöù khoâng coù maët ôû ñaây. Vaø chæ coù moät öu phieàn naøy, töùc laø saùu nhaäp duyeân maïng, duyeân vôùi thaân naøy". Vò aáy tueä tri: "Loaïi töôûng naøy khoâng coù Voâ sôû höõu xöù töôûng". Vò aáy tueä tri: "Loaïi töôûng naøy khoâng coù Phi töôûng phi phi töôûng xöù töôûng. Vaø chæ coù moät caùi naøy khoâng phaûi khoâng, töùc laø saùu nhaäp duyeân maïng, duyeân vôùi thaân naøy". Vaø caùi gì khoâng coù maët ôû ñaây, vò aáy xem caùi aáy laø khoâng coù. Nhöng ñoái vôùi caùi coøn laïi, ôû ñaây vò aáy tueä tri: "Caùi kia coù, caùi naøy coù". Naøy Ananda, caùi naøy ñoái vôùi vò aáy laø nhö vaäy, thaät coù, khoâng ñieân ñaûo, söï thöïc hieän hoaøn toaøn thanh tònh, khoâng taùnh.
Laïi nöõa, naøy Ananda, vò Tyû-kheo khoâng taùc yù Voâ sôû höõu xöù töôûng, khoâng taùc yù Phi töôûng phi phi töôûng xöù töôûng, taùc yù söï nhöùt trí do duyeân Voâ töôùng taâm ñònh. Taâm vò aáy ñöôïc thích thuù, haân hoan, an truù, höôùng ñeán Voâ töôùng taâm ñònh. Vò aáy tueä tri nhö sau: "Voâ töôùng taâm ñònh naøy thuoäc höõu vi, do taâm tö taïo neân. Phaøm caùi gì thuoäc höõu vi, do taâm tö taïo neân, caùi aáy laø voâ thöôøng, chòu söï ñoaïn dieät", vò aáy tueä tri nhö vaäy. Do vò aáy tueä tri nhö vaäy, thaáy nhö vaäy, taâm ñöôïc giaûi thoaùt khoûi duïc laäu, taâm ñöôïc giaûi thoaùt khoûi höõu laäu, taâm ñöôïc giaûi thoaùt khoûi voâ minh laäu. Trong söï giaûi thoaùt, laø söï hieåu bieát (nana) raèng ñaõ ñöôïc giaûi thoaùt. Vò aáy tueä tri: "Sanh ñaõ taän, Phaïm haïnh ñaõ thaønh, nhöõng vieäc neân laøm ñaõ laøm, khoâng coøn phaûi trôû laïi traïng thaùi naøy nöõa". Vò aáy tueä tri: "Caùc öu phieàn do duyeân duïc laäu khoâng coù maët ôû ñaây; caùc öu phieàn do duyeân höõu laäu khoâng coù maët coù ôû ñaây; caùc öu phieàn do duyeân voâ minh laäu khoâng coù maët ôû ñaây. Vaø chæ ôû moät öu phieàn naøy, töùc laø saùu nhaäp duyeân maïng, duyeân vôùi thaân naøy". Vò aáy tueä tri: "Loaïi töôûng naøy khoâng coù duïc laäu". Vò aáy tueä tri: "Loaïi töôûng naøy khoâng coù höõu laäu". Vò aáy tueä tri: "Loaïi töôûng naøy khoâng coù voâ minh laäu. Vaø chæ coù moät caùi naøy khoâng phaûi khoâng, töùc laø saùu nhaäp duyeân maïng, duyeân vôùi thaân naøy". Vaø caùi gì khoâng coù maët ôû ñaây, vò aáy xem caùi aáy laø khoâng coù. Nhöng ñoái vôùi caùi coøn laïi, ôû ñaây vò aáy bieát: "Caùi kia coù, caùi naøy coù". Naøy Ananda, caùi naøy ñoái vôùi vò aáy laø nhö vaäy, thaät coù, khoâng ñieân ñaûo, söï thöïc hieän hoaøn toaøn thanh tònh, Khoâng taùnh.
Naøy Ananda, phaøm coù nhöõng Sa-moân hay Baø-la-moân naøo trong quaù khöù sau khi chöùng ñaït, ñaõ an truù cöùu caùnh voâ thöôïng thanh tònh Khoâng taùnh (Sunnatam), taát caû caùc vò aáy sau khi chöùng ñaït ñeàu chæ an truù cöùu caùnh voâ thöôïng thanh tònh Khoâng taùnh naøy. Naøy Ananda, phaøm coù nhöõng Sa-moân hay Baø-la-moân naøo trong töông lai, sau khi chöùng ñaït seõ an truù cöùu caùnh voâ thöôïng thanh tònh Khoâng taùnh, taát caû caùc vò aáy sau khi chöùng ñaït ñeàu seõ an truù cöùu caùnh voâ thöôïng thanh tònh Khoâng taùnh naøy. Naøy Ananda, phaøm coù nhöõng Sa-moân hay Baø-la-moân naøo trong hieän taïi, sau khi chöùng ñaït vaø an truù cöùu caùnh voâ thöôïng thanh tònh Khoâng taùnh, taát caû caùc vò aáy sau khi chöùng ñaït neáu an truù cöùu caùnh voâ thöôïng thanh tònh Khoâng taùnh naøy. Do vaäy, naøy Ananda, sau khi chöùng ñaït Ta seõ an truù cöùu caùnh voâ thöôïng thanh tònh Khoâng taùnh. Nhö vaäy, naøy Ananda, caùc OÂng caàn phaûi hoïc taäp.
Theá Toân thuyeát giaûng nhö vaäy. Toân giaû Ananda 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 121
Cula-Suññata Sutta
The Lesser Discourse on Emptinesstranslated by Bhikkhu Thanissaro
I have heard that on one occasion the Blessed One was staying at Savatthi in the Eastern Monastery, the palace of Migara's mother. Then in the evening, Ven. Ananda, coming out of seclusion, approached the Blessed One and, on arrival, having bowed down, sat down to one side. As he was sitting there, he said to the Blessed One: "On one occasion, when the Blessed One was staying among the Sakyans in a Sakyan town named Nagaraka, there -- face to face with the Blessed One -- I heard and learned this: 'I now often remain in an attitude of emptiness.' Did I hear that correctly, learn it correctly, attend to it correctly, remember it correctly?"
[The Buddha:] "Yes, Ananda, you heard that correctly, learned it correctly, attended to it correctly, remembered it correctly. Now, as well as before, I often remain in an attitude of emptiness. Just as this palace of Migara's mother is empty of elephants, cattle and mares, empty of gold and silver, empty of assemblies of women and men, and there is only this non-emptiness -- the singleness based on the community of monks; even so, Ananda, a monk -- not attending to the perception (mental note) of village, not attending to the perception of human being -- attends to the singleness based on the perception of forest. His mind takes pleasure, finds satisfaction, settles, and indulges in its perception of forest.
"He discerns that 'Whatever disturbances that would exist based on the perception of village are not present. Whatever disturbances that would exist based on the perception of human being are not present. There is only this modicum of disturbance: the singleness based on the perception of forest.' He discerns that 'This mode of perception is empty of the perception of village. This mode of perception is empty of the perception of human being. There is only this non-emptiness: the singleness based on the perception of forest.' Thus he regards it as empty of whatever is not there. Whatever remains, he discerns as present: 'There is this.' And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, and pure.
(The Perception of Earth)
"Further, Ananda, the monk -- not attending to the perception of human being, not attending to the perception of forest -- attends to the singleness based on the perception of earth. His mind takes pleasure, finds satisfaction, settles, and indulges in its perception of earth. Just as a bull's hide is stretched free from wrinkles with a hundred stakes, even so -- without attending to all the ridges and hollows, the river ravines, the tracts of stumps and thorns, the craggy irregularities of this earth -- he attends to the singleness based on the perception of earth. His mind takes pleasure, finds satisfaction, settles, and indulges in its perception of earth."He discerns that 'Whatever disturbances that would exist based on the perception of human being are not present. Whatever disturbances would exist based on the perception of forest are not present. There is only this modicum of disturbance: the singleness based on the perception of earth.' He discerns that 'This mode of perception is empty of the perception of human being. This mode of perception is empty of the perception of forest. There is only this non-emptiness: the singleness based on the perception of earth.' Thus he regards it as empty of whatever is not there. Whatever remains, he discerns as present: 'There is this.' And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, and pure.
(The Infinitude of Space)
"Further, Ananda, the monk -- not attending to the perception of forest, not attending to the perception of earth -- attends to the singleness based on the perception of the sphere of the infinitude of space. His mind takes pleasure, finds satisfaction, settles, and indulges in its perception of the sphere of the infinitude of space."He discerns that 'Whatever disturbances that would exist based on the perception of forest are not present. Whatever disturbances that would exist based on the perception of earth are not present. There is only this modicum of disturbance: the singleness based on the perception of the sphere of the infinitude of space.' He discerns that 'This mode of perception is empty of the perception of forest. This mode of perception is empty of the perception of earth. There is only this non-emptiness: the singleness based on the perception of the sphere of the infinitude of space.' Thus he regards it as empty of whatever is not there. Whatever remains, he discerns as present: 'There is this.' And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, and pure.
(The Infinitude of Consciousness)
"Further, Ananda, the monk -- not attending to the perception of earth, not attending to the perception of the sphere of the infinitude of space -- attends to the singleness based on the perception of the sphere of the infinitude of consciousness. His mind takes pleasure, finds satisfaction, settles, and indulges in its perception of the sphere of the infinitude of consciousness."He discerns that 'Whatever disturbances that would exist based on the perception of earth are not present. Whatever disturbances that would exist based on the perception of the sphere of the infinitude of space are not present. There is only this modicum of disturbance: the singleness based on the perception of the sphere of the infinitude of consciousness.' He discerns that 'This mode of perception is empty of the perception of earth. This mode of perception is empty of the perception of the sphere of the infinitude of space. There is only this non-emptiness: the singleness based on the perception of the sphere of the infinitude of consciousness.' Thus he regards it as empty of whatever is not there. Whatever remains, he discerns as present: 'There is this.' And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, and pure.
(Nothingness)
"Further, Ananda, the monk -- not attending to the perception of the sphere of the infinitude of space, not attending to the perception of the sphere of the infinitude of consciousness -- attends to the singleness based on the perception of the sphere of nothingness. His mind takes pleasure, finds satisfaction, settles, and indulges in its perception of the sphere of nothingness."He discerns that 'Whatever disturbances that would exist based on the perception of the sphere of the infinitude of space are not present. Whatever disturbances that would exist based on the perception of the sphere of the infinitude of consciousness are not present. There is only this modicum of disturbance: the singleness based on the perception of the sphere of nothingness.' He discerns that 'This mode of perception is empty of the perception of the sphere of the infinitude of space. This mode of perception is empty of the perception of the sphere of the infinitude of consciousness. There is only this non-emptiness: the singleness based on the perception of the sphere of nothingness.' Thus he regards it as empty of whatever is not there. Whatever remains, he discerns as present: 'There is this.' And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, and pure.
(Neither Perception nor Non-Perception)
"Further, Ananda, the monk -- not attending to the perception of the sphere of the infinitude of consciousness, not attending to the perception of the sphere of nothingness -- attends to the singleness based on the sphere of neither perception nor non-perception. His mind takes pleasure, finds satisfaction, settles, and indulges in the sphere of neither perception nor non-perception."He discerns that 'Whatever disturbances that would exist based on the perception of the sphere of the infinitude of consciousness are not present. Whatever disturbances that would exist based on the perception of the sphere of nothingness are not present. There is only this modicum of disturbance: the singleness based on the sphere of neither perception nor non-perception.' He discerns that 'This mode of perception is empty of the perception of the sphere of the infinitude of consciousness. This mode of perception is empty of the perception of the sphere of nothingness. There is only this non-emptiness: the singleness based on the sphere of neither perception nor non-perception.' Thus he regards it as empty of whatever is not there. Whatever remains, he discerns as present: 'There is this.' And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, and pure.
(Theme-Less Concentration)
"Further, Ananda, the monk -- not attending to the perception of the sphere of nothingness, not attending to the perception of the sphere of neither perception nor non-perception -- attends to the singleness based on the theme-less concentration of awareness. His mind takes pleasure, finds satisfaction, settles, and indulges in its theme-less concentration of awareness."He discerns that 'Whatever disturbances would exist based on the perception of the sphere of nothingness are not present. Whatever disturbances would exist based on the perception of the sphere of neither perception nor non-perception, are not present. And there is only this modicum of disturbance: that connected with the six sensory spheres, dependent on this very body with life as its condition.' He discerns that 'This mode of perception is empty of the perception of the sphere of nothingness. This mode of perception is empty of the perception of the sphere of neither perception nor non-perception. There is only this non-emptiness: that connected with the six sensory spheres, dependent on this very body with life as its condition.' Thus he regards it as empty of whatever is not there. Whatever remains, he discerns as present: 'There is this.' And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, and pure.
(Release)
"Further, Ananda, the monk -- not attending to the perception of the sphere of nothingness, not attending to the perception of the sphere of neither perception nor non-perception -- attends to the singleness based on the theme-less concentration of awareness. His mind takes pleasure, finds satisfaction, settles, and indulges in its theme-less concentration of awareness."He discerns that 'This theme-less concentration of awareness is fabricated and mentally fashioned.' And he discerns that 'Whatever is fabricated and mentally fashioned is inconstant and subject to cessation.' For him -- thus knowing, thus seeing -- the mind is released from the effluent of sensuality, the effluent of becoming, the effluent of ignorance. With release, there is the knowledge, 'Released.' He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'
"He discerns that 'Whatever disturbances would exist based on the effluent of sensuality...the effluent of becoming...the effluent of ignorance, are not present. And there is only this modicum of disturbance: that connected with the six sensory spheres, dependent on this very body with life as its condition.' He discerns that 'This mode of perception is empty of the effluent of sensuality...becoming...ignorance. And there is just this non-emptiness: that connected with the six sensory spheres, dependent on this very body with life as its condition.' Thus he regards it as empty of whatever is not there. Whatever remains, he discerns as present: 'There is this.' And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, pure -- superior and unsurpassed.
"Ananda, whatever contemplatives and priests who in the past entered and remained in an emptiness that was pure, superior, and unsurpassed, they all entered and remained in this very same emptiness that is pure, superior, and unsurpassed. Whatever contemplatives and priests who in the future will enter and remain in an emptiness that will be pure, superior, and unsurpassed, they all will enter and remain in this very same emptiness that is pure, superior, and unsurpassed. Whatever contemplatives and priests who at present enter and remain in an emptiness that is pure, superior, and unsurpassed, they all enter and remain in this very same emptiness that is pure, superior, and unsurpassed.
"Therefore, Ananda, you should train yourselves: 'We will enter and remain in the emptiness that is pure, superior, and unsurpassed.'"
That is what the Blessed One said. Gratified, Ven. Ananda delighted in the Blessed One's words.
Source: http://world.std.com/~metta/canon/majjhima/mn121.html
(Revised: 9 November 1998 )
Source = BuddhaSasana
[Muïc luïc kinh Trung Boä]