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Trung Boä Kinh
Majjhima Nikaya125. Kinh Ñieàu ngöï ñòa
(Dantabhuømi sutta)
Nhö vaày toâi nghe.
Moät thôøi Theá Toân ôû Rajagaha (Vöông Xaù). Veluvana (Truùc Laâm), taïi choã nuoâi döôõng soùc (Kalandakanivapa).
Luùc baáy giôø, Sa-di Aciravata (Taân Hoïc Sa-moân) ñang ôû taïi am thaát Aranna. Roài vöông töû Jayasena trong khi taûn boä du haønh, ñi ñeán Sa-di Aciravata, sau khi ñeán noùi leân vôùi Sa-di Aciravata nhöõng lôøi chaøo ñoùn hoûi thaêm; sau khi noùi leân nhöõng lôøi chaøo ñoùn hoûi thaêm thaân höõu, roài ngoài xuoáng moät beân. Ngoài moät beân, vöông töû Jayasena noùi vôùi Sa-di Aciravata:
-- Toân giaû Aggivessana, toâi coù nghe nhö sau: "ÔÛ ñaây Tyû-kheo soáng khoâng phoùng daät, nhieät taâm, tinh caàn, seõ ñöôïc nhöùt taâm".
-- Söï vieäc laø vaäy, naøy Vöông töû! Söï vieäc laø vaäy, naøy Vöông töû! ÔÛ ñaây, Tyû-kheo soáng khoâng phoùng daät, nhieät taâm, tinh caàn seõ chöùng ñöôïc nhöùt taâm.
-- Thaät laø toát laønh neáu Toân giaû Aggivessana thuyeát phaùp cho toâi nhö ñaõ ñöôïc nghe, nhö ñaõ ñöôïc hoïc.
-- Naøy Vöông töû, toâi khoâng coù theå thuyeát phaùp cho Vöông töû nhö ñaõ ñöôïc nghe, nhö ñaõ ñöôïc hoïc. Neáu nay toâi thuyeát phaùp cho Vöông töû nhö ñaõ ñöôïc nghe, nhö ñaõ ñöôïc hoïc, vaø neáu Vöông töû khoâng hieåu lôøi toâi noùi, nhö vaäy seõ laøm toâi meät moûi, laøm toâi phieàn muoän.
-- Toân giaû Aggivessana, haõy thuyeát phaùp cho toâi nhö ñaõ ñöôïc nghe, nhö ñaõ ñöôïc hoïc! Raát coù theå, toâi seõ hieåu yù nghóa lôøi noùi cuûa Toân giaû Aggivessana.
-- Naøy Vöông töû, toâi seõ thuyeát phaùp cho Vöông töû nhö ñaõ ñöôïc nghe, nhö ñaõ ñöôïc hoïc. Neáu Vöông töû coù theå hieåu yù nghóa lôøi noùi cuûa toâi, nhö vaäy laø toát ñeïp. Neáu Vöông töû khoâng theå hieåu lôøi noùi cuûa toâi, haõy döøng laïi treân söï traïng cuûa mình, chôù coù hoûi toâi theâm nöõa!
-- Toân giaû Aggivessana, haõy thuyeát phaùp cho toâi nhö ñaõ ñöôïc nghe, nhö ñaõ ñöôïc hoïc! Neáu toâi coù theå hieåu ñöôïc yù nghóa lôøi noùi cuûa Toân giaû Aggivessana, nhö vaäy laø toát ñeïp. Neáu toâi khoâng coù theå hieåu ñöôïc yù nghóa lôøi noùi cuûa Toân giaû Aggivessana, toâi seõ döøng laïi treân söï traïng cuûa toâi, ôû ñaây, toâi seõ khoâng hoûi Toân giaû Aggivessana theâm nöõa.
Roài Sa-di Aciravata thuyeát phaùp cho vöông töû Jayasena nhö ñaõ ñöôïc nghe, nhö ñaõ ñöôïc hoïc. Khi ñöôïc nghe vaäy, Vöông töû noùi vôùi Sa-di Aciravata nhö sau:
-- Söï vieäc khoâng phaûi laø nhö vaäy, Toân giaû Aggivessana; tröôøng hôïp khoâng phaûi laø nhö vaäy, raèng Tyû-kheo soáng khoâng phoùng daät, nhieät taâm, tinh caàn laïi coù theå chöùng ñaéc nhaát taâm.
Roài Vöông töû Jayasena sau khi noùi leân vôùi Sa-di Aciravata söï vieäc khoâng phaûi nhö vaäy vaø tröôøng hôïp khoâng phaûi nhö vaäy, töø choã ngoài ñöùng daäy vaø ra ñi.
Roài Sa-di Aciravata, sau khi vöông töû Jayasena ra ñi khoâng bao laâu, lieàn ñi ñeán Theá Toân, sau khi ñeán ñaûnh leã Theá Toân roài ngoài xuoáng moät beân. Ngoài moät beân, Sa-di Aciravata keå laïi cho Theá Toân taát caû cuoäc ñaøm thoaïi vôùi vöông töû Jayasena.
Khi nghe noùi vaäy, Theá Toân noùi vôùi Sa-di Aciravata:
-- Nhö vaäy, naøy Aggivessana, naøo coù lôïi ích gì? Vöông töû Jayasenna soáng giöõa caùc duïc, thoï höôûng caùc duïc, bò tö töôûng duïc nhai nghieán, bò nhieät naõo duïc thieâu ñoát, tha thieát truy caàu duïc, laïi coù theå bieát, coù theå thaáy, hay coù theå chöùng (quaû vò) chæ coù ly duïc môùi bieát ñöôïc, chæ coù ly duïc môùi thaáy ñöôïc. Chæ coù ly duïc môùi ñaït ñöôïc, hay chæ coù ly duïc môùi chöùng ñöôïc; söï kieän nhö vaäy khoâng xaûy ra.
Naøy Aggivessana, ví nhö giöõa caùc con voi, con ngöïa hay con boø ñöôïc daïy ñieàu phuïc coù hai con voi, hai con ngöïa hay hai con boø ñöôïc daïy ñieàu phuïc, ñöôïc kheùo huaán luyeän; vaø coù hai con voi, hai con ngöïa hay hai con boø khoâng ñöôïc kheùo ñieàu phuïc, khoâng ñöôïc kheùo huaán luyeän. Naøy Aggivessana, OÂng nghó theá naøo? Hai con voi, hai con ngöïa hay hai con boø, ñöôïc kheùo ñieàu phuïc, ñöôïc kheùo huaán luyeän, caùc con aáy coù theå ñi ñeán khaû naêng ñieàu phuïc (dantakaranam), coù theå ñaït ñeán ñieàu phuïc ñòa khoâng?
-- Thöa vaâng, baïch Theá Toân.
-- Coøn hai con voi, hai con ngöïa hay hai con boø ñöôïc daïy ñieàu phuïc, nhöng khoâng ñöôïc kheùo ñieàu phuïc, khoâng ñöôïc kheùo huaán luyeän, caùc con aáy khoâng ñöôïc ñieàu phuïc, coù theå ñi ñeán khaû naêng ñieàu phuïc, khoâng ñöôïc ñieàu phuïc coù theå ñaït ñeán ñieàu phuïc ñòa, nhö hai con voi, hai con ngöïa hay hai con boø ñöôïc kheùo ñieàu phuïc, ñöôïc kheùo huaán luyeän kia khoâng?
-- Thöa khoâng, baïch Theá Toân.
-- Cuõng vaäy, naøy Aggivessana, vöông töû Jayasena soáng giöõa caùc duïc, thoï höôûng caùc duïc, bò tö töôûng duïc nhai nghieán, bò nhieät naõo duïc thieâu ñoát, tha thieát truy caàu duïc, laïi coù theå bieát, coù theå thaáy, hay coù theå chöùng (quaû vò) chæ coù ly duïc môùi bieát ñöôïc, chæ coù ly duïc môùi thaáy ñöôïc, chæ coù ly duïc môùi ñaït ñöôïc, chæ coù ly duïc môùi chöùng ñöôïc, söï kieän nhö vaäy khoâng xaûy ra.
Ví nhö, naøy Aggivessana, moät hoøn nuùi lôùn khoâng xa laøng hay thò traán. Vaø coù hai ngöôøi baïn, tay trong tay ñi ra khoûi laøng hay thò traán aáy, vaø ñi ñeán hoøn nuùi kia. Sau khi ñeán, moät ngöôøi baïn ñöùng döôùi chaân nuùi, coøn ngöôøi baïn kia leo leân ñænh nuùi. Ngöôøi baïn ñöùng döôùi chaân nuùi aáy coù theå noùi vôùi ngöôøi baïn ñöùng treân ñænh nuùi: "Naøy Baïn thaân, Baïn ñöùng treân ñænh nuùi, Baïn thaáy nhöõng gì?" Ngöôøi kia noùi: "Naøy Baïn thaân, ñöùng treân ñænh nuùi toâi thaáy caùc vöôøn khaû aùi, caùc khu röøng khaû aùi, caùc ñaát baèng khaû aùi, caùc ao hoà khaû aùi". Ngöôøi kia noùi: "Khoâng coù söï kieän naøy, naøy Baïn thaân, khoâng coù tröôøng hôïp naøy, Baïn ñöùng treân ñænh nuùi laïi coù theå thaáy caùc khu vöôøn khaû aùi, khu röøng khaû aùi, caùc ñaát baèng khaû aùi, caùc ao hoà khaû aùi".
Roài ngöôøi baïn ñaõ ñöùng treân ñænh nuùi, sau khi ñi xuoáng chaân nuùi, naém tay baïn, khieán baïn treøo leân ñænh nuùi, ñeå baïn nghæ thôû moät thôøi gian, roài noùi: "Naøy Baïn thaân, nay Baïn coù theå thaáy gì, khi Baïn ñöùng treân ñænh nuùi?" Vaø ngöôøi baïn aáy coù theå noùi: "Naøy Baïn thaân, nay ñöùng treân ñænh nuùi, toâi thaáy caùc khu vöôøn khaû aùi, caùc khu röøng khaû aùi, caùc ñaát baèng khaû aùi, caùc ao hoà khaû aùi". Ngöôøi kia coù theå noùi nhö sau: "Vöøa roài, naøy Baïn thaân, chuùng toâi hieåu Baïn noùi: "Khoâng theå coù söï kieän naøy, naøy Baïn thaân, khoâng theå coù tröôøng hôïp naøy, Baïn ñöùng treân ñænh nuùi laïi coù theå thaáy caùc khu vöôøn khaû aùi... caùc ao hoà khaû aùi". Nhöng nay chuùng toâi hieåu Baïn noùi: "Naøy Baïn thaân, nay ñöùng treân ñænh nuùi, toâi thaáy caùc khu vöôøn khaû aùi... caùc ao hoà khaû aùi". Ngöôøi kia noùi nhö sau: "Naøy Baïn thaân, vì toâi bò che khuaát bôûi söôøn nuùi naøy, neân khoâng thaáy ñöôïc nhöõng ñieàu ñaùng thaáy".
Cuõng vaäy, nhöng to lôùn hôn, naøy Aggivessana, laø Vöông töû Jayasena, bò che khuaát, bò chaän ñöùng, bò chöôùng ngaïi, bò bao vaây bôûi voâ minh uaån naøy. Vöông töû Jayasena soáng giöõa caùc duïc, thoï höôûng caùc duïc, bò tö töôûng duïc nhai nghieán, bò nhieät naõo duïc thieâu ñoát, tha thieát truy caàu duïc, laïi coù theå bieát, coù theå thaáy hay coù theå chöùng (quaû vò) chæ coù ly duïc môùi bieát ñöôïc, chæ coù ly duïc môùi thaáy ñöôïc, chæ coù ly duïc môùi ñaït ñöôïc, chæ coù ly duïc môùi chöùng ñöôïc; söï kieän nhö vaäy khoâng xaûy ra.
Neáu hai ví duï naøy ñöôïc OÂng ñeà caäp cho Vöông töû Jayasena, thôøi Vöông töû Jayasena töï nhieân tin töôûng OÂng vaø khi ñaõ tin töôûng, seõ haønh ñoäng ñuùng theo cung caùch moät ngöôøi ñaõ tin töôûng OÂng.
-- Nhöng laøm sao, baïch Theá Toân, hai ví duï naøy khôûi ñeán töø nôi con cho Vöông töû Jayasena, khôûi leân moät caùch töï nhieân, töø tröôùc chöa töøng ñöôïc nghe, nhö Theá Toân ñöôïc?
-- Ví nhö, naøy Aggivessana, moät vò vua Saùt-ñeá-lî ñaõ quaùn ñaûnh baûo ngöôøi naøi voi: "Naøy Töôïng sö, haõy cöôõi con vöông töôïng, ñi vaøo röøng voù voi; khi OÂng thaáy con voi röøng, haõy coät noù laïi vaøo coå con vöông töôïng". -- "Thöa vaâng, Ñaïi vöông". Naøy Aggivessana, ngöôøi töôïng sö vaâng theo lôøi vò vua Saùt-ñeá-lî ñaõ laøm leã quaùn ñaûnh, côõi con vöông töôïng, vaøo trong röøng coù voi, thaáy con voi röøng, coät (con voi röøng aáy) vaøo coå con vöông töôïng. Con vöông töôïng keùo noù ra choã ngoaøi trôøi. Cho ñeán nhö vaäy, naøy Aggivessana, con voi röøng ñöôïc ñi ñeán choã ngoaøi trôøi. Nhöng naøy Aggivessana, con voi röøng coøn coù söï tham luyeán töùc laø ñoái vôùi röøng coù voi.
Ngöôøi töôïng sö taâu vôùi vò vua Saùt-ñeá-lî ñaõ laøm leã quaùn ñaûnh veà con voi röøng aáy. "Taâu Ñaïi vöông, con voi röøng ñaõ ra choã ngoaøi trôøi". Roài vò vua Saùt-ñeá-lî ñaõ laøm leã quaùn ñaûnh baûo ngöôøi ñieàu phuïc voi: "Haõy ñeán, naøy ngöôøi Ñieàu phuïc voi, haõy ñieàu phuïc con voi röøng naøy baèng caùch ñieàu phuïc neáp soáng röøng cuûa noù, baèng caùch ñieàu phuïc taâm tö röøng nuùi, baèng caùch ñieàu phuïc söï öu tö, meät nhoïc, nhieät naõo ñoái vôùi röøng nuùi cuûa noù baèng caùch laøm cho noù thích thuù vôùi thoân laøng, vaø baèng caùch laøm cho noù quen thuoäc vôùi neáp soáng loaøi ngöôøi". -- "Thöa vaâng, taâu Ñaïi vöông". Naøy Aggivessana, ngöôøi ñieàu phuïc voi vaâng theo lôøi vua Saùt-ñeá-lî ñaõ laøm leã quaùn ñaûnh, ñoùng moät coïc truï lôùn vaøo ñaát, coät coå con voi röøng, ñeå ñieàu phuïc neáp soáng röøng cuûa noù, ñeå ñieàu phuïc taâm tö röøng nuùi, ñeå ñieàu phuïc söï suy tö, meät nhoïc, nhieät naõo cuûa röøng nuùi, ñeå laøm cho noù thích thuù vôùi thoân laøng vaø laøm cho noù quen thuoäc vôùi neáp soáng loaøi ngöôøi.
Roài ngöôøi ñieàu phuïc voi laïi noùi vôùi noù baèng nhöõng lôøi nheï nhaøng, ñeïp tai, thaân tình, ñi ñeán taâm, thanh nhaõ, khieán nhieàu ngöôøi vui thích, khieán nhieàu ngöôøi hoan hyû. Vaø naøy Aggivessana, con voi röøng khi ñöôïc noùi vôùi nhöõng lôøi nheï nhaøng, ñeïp tai, thaân tình, ñi ñeán taâm, thanh nhaõ, khieán nhieàu ngöôøi vui thích, khieán nhieàu ngöôøi hoan hyû, lieàn nghe, loùng tai, truù taâm vaøo hoïc hoûi (anna). Tieáp ñeán ngöôøi ñieàu phuïc voi ñem coû vaø nöôùc cho con voi röøng. Naøy Aggivessana, khi con voi röøng nhaän coû vaø nöôùc, ngöôøi ñieàu phuïc voi môùi nghó: "Nay con voi röøng seõ soáng".
Roài ngöôøi ñieàu phuïc voi khieán (con voi röøng) laøm theâm moät ñoäng taùc khaùc: "Naøy Baïn, nhaët leân! Naøy Baïn, ñaët xuoáng!" Naøy Aggivessana, sau khi con vöông töôïng vaâng theo lôøi ngöôøi ñieàu phuïc voi, laøm ñuùng theo lôøi daïy nhaët leân, ñaët xuoáng roài, ngöôøi ñieàu phuïc voi khieán noù laøm theâm moät ñoäng taùc khaùc: "Naøy Baïn, ñi tôùi! Naøy Baïn ñi lui!" Naøy Aggivessana, sau khi con vöông töôïng vaâng theo lôøi ngöôøi ñieàu phuïc voi, laøm ñuùng theo lôøi daïy ñi tôùi, ñi lui roài, ngöôøi ñieàu phuïc voi khieán noù laøm theâm moät ñoäng taùc khaùc: "Naøy Baïn, ñöùng daäy! Naøy Baïn, ngoài xuoáng!" Naøy Aggivessana, sau khi con vöông töôïng vaâng theo lôøi ngöôøi ñieàu phuïc voi, laøm ñuùng theo lôøi daïy, ñöùng daäy, ngoài xuoáng roài, ngöôøi ñieàu phuïc voi khieán noù laøm theâm moät ñoäng taùc khaùc teân goïi "baát ñoäng". Noù coät caùi khieân baèng goã vaøo caùi voøi cuûa con vaät to lôùn, vaø moät ngöôøi tay caàm ngoïn giaùo ngoài treân coå, vaø xung quanh moät soá ngöôøi tay caàm ngoïn giaùo ñöùng bao vaây. Vaø ngöôøi ñieàu phuïc voi, tay caàm moät ngoïn giaùo vôùi caùn caây daøi, ñöùng ôû phía tröôùc. Con voi aáy laøm ñoäng taùc baát ñoäng, khoâng coù di ñoäng chaân tröôùc, khoâng coù di ñoäng chaân sau, khoâng coù di ñoäng thaân tröôùc, khoâng coù di ñoäng thaân sau, khoâng di ñoäng ñaàu, khoâng coù di ñoäng tai, khoâng coù di ñoäng ngaø, khoâng coù di ñoäng voøi. Con vöông töôïng laø con voi coù theå nhaãn chòu ñao, kieám, teân, buùa cheùm baén, nhaãn chòu tieáng vang ñoäng cuûa troáng lôùn, troáng nhoû, tuø vaø, (nhö laø) vaøng roøng taåy saïch caùc tyø veát nhô baån, xöùng ñaùng vua (duøng), moät sôû höõu cuûa vua, moät bieåu töôïng cuûa vua.
Cuõng vaäy, naøy Aggivessana, ôû ñaây, Nhö Lai xuaát hieän ôû ñôøi laø baäc A-la-haùn, Chaùnh Bieán Tri, Minh Haïnh Tuùc, Thieän Theä, Theá Gian Giaûi, Voâ Thöôïng Só, Ñieàu Ngöï Tröôïng Phu, Thieân Nhaân Sö, Phaät, Theá Toân. Nhö Lai sau khi rieâng töï chöùng ngoä vôùi thöôïng trí, theá giôùi naøy laø Thieân giôùi, Ma giôùi, Phaïm thieân giôùi, goàm caû theá giôùi naøy vôùi Sa-moân, Baø-la-moân, Thieân, Nhôn, laïi tuyeân boá ñieàu Ngaøi ñaõ chöùng ngoä. Ngaøi thuyeát phaùp sô thieän, trung thieän, haäu thieän, ñaày ñuû vaên nghóa, Ngaøi truyeàn daïy Phaïm haïnh hoaøn toaøn ñaày ñuû thanh tònh.
Ngöôøi gia tröôûng hay con ngöôøi gia tröôûng, hay moät ngöôøi sanh ôû giai caáp (haï tieän) nghe phaùp aáy, sau khi nghe phaùp, ngöôøi aáy sanh loøng tín ngöôõng Nhö Lai. Khi coù loøng tín ngöôõng aáy, ngöôøi aáy suy nghó: "Ñôøi soáng gia ñình ñaày nhöõng trieàn phöôïc, con ñöôøng ñaày nhöõng buïi ñôøi. Ñôøi soáng xuaát gia phoùng khoaùng nhö hö khoâng. Thaät khoâng deã gì cho moät ngöôøi soáng ôû gia ñình coù theå soáng theo Phaïm haïnh hoaøn toaøn ñaày ñuû, hoaøn toaøn thanh tònh, traéng baïch nhö voû oác. Vaäy ta neân caïo boû raâu toùc, ñaép aùo caø-sa, xuaát gia, töø boû gia ñình, soáng khoâng gia ñình". Moät thôøi gian sau, ngöôøi aáy boû taøi saûn nhoû, hay boû taøi saûn lôùn, boû baø con quyeán thuoäc nhoû, hay boû baø con quyeán thuoäc lôùn, caïo boû raâu toùc, ñaép aùo caø-sa, vaø xuaát gia, töø boû gia ñình, soáng khoâng gia ñình. Cho ñeán ñaây, naøy Aggivessana, laø vò Thaùnh ñeä töû ñi ñeán choã ngoaøi trôøi. Nhöng naøy Aggivessana, caùc vò Thieân, Nhaân coù tham aùi naøy, töùc laø naêm duïc coâng ñöùc.
Roài Nhö Lai huaán luyeän theâm cho (vò ñeä töû) aáy: "Haõy ñeán, naøy Tyû-kheo, haõy giöõ giôùi, soáng cheá ngöï vôùi söï cheá ngöï cuûa giôùi boån Patimokkha, ñaày ñuû oai nghi chaùnh haïnh, thaáy nguy hieåm trong nhöõng loãi nhoû nhaët, thoï laõnh vaø tu hoïc trong hoïc phaùp!" Naøy Aggivessana, sau khi vò Thaùnh ñeä töû ñaõ giöõ giôùi, soáng cheá ngöï vôùi söï cheá ngöï cuûa giôùi boån Patimokkha, ñaày ñuû oai nghi chaùnh haïnh, thaáy nguy hieåm trong nhöõng loãi nhoû nhaët, thoï laõnh vaø tu hoïc trong hoïc phaùp, Nhö Lai laïi huaán luyeän theâm cho ñeä töû aáy: "Haõy ñeán, naøy Tyû-kheo, haõy baûo hoä 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, haõy töï cheá ngöï nguyeân nhaân aáy, hoä trì con maét, thieät haønh söï hoä trì con maét. Khi tai nghe tieáng, muõi ngöûi höông, löôõi neám vò, thaân caûm xuùc, yù nhaän thöùc caùc phaùp, chôù coù naém giöõ töôùng chung, chôù coù naém giöõ töôùng rieâng. Nhöõng nguyeân nhaân gì vì yù caên khoâng ñöôïc cheá ngöï, khieán tham aùi öu bi, caùc aùc baát thieän phaùp khôûi leân, haõy cheá ngöï nguyeân nhaân aáy, hoä trì yù caên, thieät haønh söï hoä trì yù caên".
Naøy Aggivessana, sau khi Thaùnh ñeä töû ñaõ hoä trì caùc caên, Nhö Lai huaán luyeän theâm vò Thaùnh ñeä töû aáy: "Haõy ñeán, naøy 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 Aggivessana, sau khi vò Thaùnh ñeä töû ñaõ tieát ñoä trong aên uoáng, Nhö Lai laïi huaán luyeän theâm vò aáy: "Haõy ñeán, naøy Tyû-kheo, haõy chuù taâm caûnh giaùc! Ban ngaøy khi ñi kinh haønh vaø trong khi ñang ngoài, haõy goät saïch taâm trí khoûi caùc chöôùng ngaïi phaùp. Ban ñeâm trong canh moät, trong khi ñi kinh haønh vaø trong khi ñang ngoài, haõy 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. Ban ñeâm canh cuoái, khi ñaõ thöùc daäy trong khi ñi kinh haønh vaø trong khi ñang ngoài, haõy goät saïch taâm trí khoûi caùc chöôùng ngaïi phaùp".
Naøy Aggivessana, sau khi Thaùnh ñeä töû ñaõ chuù taâm caûnh giaùc, Nhö Lai huaán luyeän theâm vò aáy: "Haõy ñeán, naøy 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 Aggivessana, sau khi vò Thaùnh ñeä töû ñaõ thaønh töïu chaùnh nieäm tænh giaùc, Nhö Lai laïi huaán luyeän theâm vò aáy: "Haõy ñeán, naøy Tyû-kheo, haõy löïa moät truù xöù thanh vaéng, khu röøng, goác caây, ngoïn nuùi, choã hoang vu, hang nuùi, baõi tha ma, khoùm röøng, ngoaøi trôøi, ñoáng rôm!"
Vò aáy löïa choïn moät truù xöù thanh vaéng, khu röøng, goác caây, ngoïn nuùi, choã hoang vu, hang nuùi, baõi tha ma, khoùm röøng, ngoaøi trôøi, ñoáng rôm. Vò aáy sau khi aên xong, treân ñöôøng khaát thöïc trôû veà, ngoài xuoáng, kieát-giaø, giöõ löng cho thaúng, truù 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 quaù, vò aáy soáng khoâng traïo cöû hoái quaù, noäi taâm traàm laëng, goät röûa taâm heát traïo cöû hoái quaù. Töø boû nghi ngôø, vò aáy soáng vôùi taâm thoaùt khoûi nghi ngôø, khoâng phaân vaân löôõng löï, goät röûa taâm heát nghi ngôø ñoái vôùi thieän phaùp.
Vò aáy sau khi ñoaïn tröø naêm trieàn caùi naøy, nhöõng trieàn caùi laøm oâ nhieãm taâm tö, laøm yeáu ôùt trí tueä, vò aáy soáng quaùn thaân treân thaân, nhieät taâm, tænh giaùc, chaùnh nieäm, ñeå ñieàu phuïc tham öu ôû ñôøi, quaùn thoï treân caùc caûm thoï... quaùn taâm treân taâm... quaùn phaùp treân caùc phaùp, nhieät taâm, tænh giaùc, chaùnh nieäm ñeå ñieàu phuïc tham öu ôû ñôøi.
Ví nhö, naøy Aggivessana, moät ngöôøi ñieàu phuïc voi ñoùng moät coïc truï lôùn vaøo ñaát, coät coå con voi röøng ñeå ñieàu phuïc neáp soáng röøng cuûa noù, ñeå ñieàu phuïc taâm tö röøng nuùi cuûa noù, ñeå ñieàu phuïc söï öu tö meät nhoïc nhieät naõo cuûa röøng nuùi, ñeå laøm cho noù thích thuù vôùi thoân laøng vaø laøm cho noù quen thuoäc vôùi neáp soáng loaøi ngöôøi; cuõng vaäy, naøy Aggivessana, boán nieäm xöù naøy laø nhöõng daây coät taâm tö ñeå ñieàu phuïc taùnh cö só, ñeå ñieàu phuïc taâm tö cö só, ñeå ñieàu phuïc söï öu tö meät nhoïc nhieät naõo cuûa caùc cö só, ñeå ñaït ñöôïc chaùnh lyù (naya), ñeå chöùng ngoä Nieát-baøn.
Roài Nhö Lai huaán luyeän theâm vò aáy:
-- Haõy ñeán, naøy Tyû-kheo, haõy truù quaùn thaân treân thaân, vaø chôù coù suy tö treân taàm lieân heä ñeán thaân; haõy truù quaùn thoï treân caùc caûm thoï, vaø chôù coù suy tö treân taàm lieân heä ñeán caûm thoï; haõy truù quaùn taâm treân taâm, chôù coù suy tö treân taàm lieân heä ñeán taâm; haõy truù quaùn phaùp treân caùc phaùp, vaø chôù coù suy tö treân taàm lieân heä ñeán caùc phaùp.
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 an truù Thieàn thöù ba. Vò aáy 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.
Vôùi taâm ñònh tónh, thanh tònh, trong saùng, khoâng caáu nhieãm, khoâng phieàn naõo, nhu nhuyeán, deã söû duïng, vöõng chaéc, baát ñoäng nhö vaäy, vò aáy höôùng taâm ñeán tuùc maïng trí. Vò aáy nhôù ñeán caùc ñôøi soáng quaù khöù, nhö moät ñôøi, hai ñôøi, ba ñôøi, boán ñôøi, naêm ñôøi, hai möôi ñôøi, boán möôi ñôøi, naêm möôi ñôøi, moät traêm ñôøi, moät ngaøn ñôøi, moät traêm ngaøn ñôøi, nhieàu hoaïi kieáp, nhieàu thaønh kieáp. Vò aáy nhôù raèng: "Taïi choã kia, ta coù teân nhö theá naøy, doøng hoï nhö theá naøy, giai caáp nhö theá naøy, aên uoáng nhö theá naøy, thoï khoå laïc nhö theá naøy, tuoåi thoï ñeán möùc nhö theá naøy. Sau khi taïi choã kia, ta ñöôïc sanh ra taïi choã noï. Taïi choã aáy, ta coù teân nhö theá naøy, doøng hoï nhö theá naøy, giai caáp nhö theá naøy, aên uoáng nhö theá naøy, thoï khoå laïc nhö theá naøy, tuoåi thoï ñeán möùc nhö theá naøy. Sau khi cheát taïi choã noï, ta ñöôïc sanh ra ôû ñaây". Nhö vaäy vò aáy nhôù ñeán nhöõng ñôøi soáng quaù khöù, cuøng vôùi caùc neùt ñaïi cöông vaø caùc chi tieát.
Vôùi taâm ñònh tónh, thanh tònh, trong saùng, khoâng caáu nhieãm, khoâng phieàn naõo, nhu nhuyeán, deã söû duïng, vöõng chaéc, baát ñoäng nhö vaäy, vò aáy höôùng taâm ñeán sanh töû trí cuûa chuùng sanh. Vò aáy vôùi thieân nhaõn thuaàn tònh, sieâu nhaân, thaáy söï soáng vaø cheát cuûa chuùng sanh. Vò aáy tueä tri roõ raèng 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. Vò aáy nghó raèng: "Thaät söï nhöõng vò chuùng sanh naøy thaønh töïu nhöõng aùc haïnh veà thaân, thaønh töïu nhöõng aùc haïnh veà lôøi noùi, thaønh töïu nhöõng aùc haïnh veà yù, phæ baùng caùc baäc Thaùnh, theo taø kieán, taïo caùc nghieäp theo taø kieán. Nhöõng ngöôøi naøy, sau khi thaân hoaïi maïng chung, phaûi sanh vaøo coõi döõ, aùc thuù, ñoïa xöù, ñòa nguïc. Coøn nhöõng vò chuùng sanh naøy thaønh töïu nhöõng thieän haïnh veà thaân, thaønh töïu nhöõng thieän haïnh veà lôøi noùi, thaønh töïu nhöõng thieän haïnh veà yù, khoâng phæ baùng caùc baäc Thaùnh, theo chaùnh kieán, taïo caùc nghieäp theo chaùnh kieán, nhöõng ngöôøi naøy, sau khi thaân hoaïi maïng chung, ñöôïc sanh leân caùc thieän thuù, Thieân giôùi, treân ñôøi naøy". Nhö vaäy, vò aáy vôùi thieân nhaõn thuaàn tònh, sieâu nhaân, thaáy söï soáng cheát cuûa chuùng sanh. Vò aáy tueä tri roõ raèng 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 taâm ñònh tónh, thanh tònh, trong saùng, khoâng caáu nhieãm, khoâng phieàn naõo, nhu nhuyeán, deã söû duïng, vöõng chaéc, baát ñoäng nhö vaäy, vò aáy höôùng taâm ñeán laäu taän trí. Vò aáy tueä tri nhö thaät: "Ñaây laø Khoå", tueä tri nhö thaät: "Ñaây laø Khoå taäp", tueä tri nhö thaät: "Ñaây laø Khoå dieät", tueä tri nhö thaät: "Ñaây laø con Ñöôøng ñöa ñeán khoå dieät" tueä tri nhö thaät: "Ñaây laø nhöõng laäu hoaëc", tueä tri nhö thaät: "Ñaây laø nguyeân nhaân cuûa caùc laäu hoaëc", tueä tri nhö thaät: "Ñaây laø söï dieät tröø caùc laäu hoaëc", tueä tri nhö thaät: "Ñaây laø con Ñöôøng ñöa ñeán söï dieät tröø caùc laäu hoaëc".
Nhôø bieát nhö vaäy, thaáy nhö vaäy, taâm vò aáy thoaùt khoûi duïc laäu, thoaùt khoûi höõu laäu, thoaùt khoûi voâ minh laäu. Ñoái vôùi töï thaân ñaõ giaûi thoaùt nhö vaäy khôûi leân söï hieåu bieát: "Ta ñaõ giaûi thoaùt". Vò aáy tueä tri: "Sanh ñaõ taän, phaïm haïnh ñaõ thaønh, vieäc caàn laøm ñaõ laøm; sau ñôøi hieän taïi, khoâng coù trôû lui ñôøi soáng naøy nöõa".
Tyû-kheo kham nhaãn laïnh, noùng, ñoùi, khaùt, söï xuùc chaïm cuûa muoãi, ruoài, gioù, maët trôøi vaø caùc loaøi boø saùt, caùc aùc ngöõ, caùc lôøi noùi chöûi maéng, vò aáy soáng quen kham nhaãn vôùi nhöõng caûm thoï veà thaân, thoáng khoå, ñau nhoùi, ñau ñôùn, kòch lieät, baát khoaùi, khoâng thích yù, ñau ñôùn ñeán cheát, ñöôïc goät saïch veà ueá nhieãm tham, saân, si. Vò aáy xöùng ñaùng ñöôïc cuùng döôøng, cung kính, toân troïng, chaáp tay, laø voâ thöôïng phöôùc ñieàn treân ñôøi.
Neáu, naøy Aggivessana, moät con vöông töôïng tuoåi giaø cheát ñi, khoâng ñöôïc ñieàu phuïc, khoâng ñöôïc huaán luyeän, thôøi con vöông töôïng tuoåi giaø ñöôïc goïi laø ñaõ cheát vôùi caùi cheát khoâng ñöôïc ñieàu phuïc. Neáu, naøy Aggivessana, moät con vöông töôïng tuoåi baäc trung; neáu, naøy Aggivessana, moät con vöông töôïng tuoåi treû cheát ñi, khoâng ñöôïc ñieàu phuïc, khoâng ñöôïc huaán luyeän, thôøi con vöông töôïng tuoåi treû ñöôïc goïi laø ñaõ cheát vôùi caùi cheát khoâng ñöôïc ñieàu phuïc. Cuõng vaäy, naøy Aggivessana, neáu vò Tröôûng laõo Tyû-kheo cheát vôùi laäu hoaëc chöa ñoaïn taän, thôøi Tröôûng laõo Tyû-kheo ñöôïc goïi laø ñaõ cheát vôùi caùi cheát khoâng ñöôïc ñieàu phuïc. Neáu, naøy Aggivessana, moät Tyû-kheo trung nieân; neáu, naøy Aggivessana, moät Tyû-kheo thieáu nieân cheát vôùi laäu hoaëc chöa ñoaïn taân, thôøi Tyû-kheo thieáu nieân ñöôïc goïi laø ñaõ cheát vôùi caùi cheát khoâng ñöôïc ñieàu phuïc.
Neáu, naøy Aggivessana, moät con vöông töôïng tuoåi giaø kheùo ñieàu phuïc, kheùo huaán luyeän cheát ñi, thôøi con vöông töôïng tuoåi giaø ñöôïc goïi laø ñaõ cheát vôùi caùi cheát ñöôïc ñieàu phuïc. Neáu, naøy Aggivessana, moät con vöông töôïng tuoåi baäc trung, neáu, naøy Aggivessana, moät con vöông töôïng tuoåi treû kheùo ñieàu phuïc, kheùo huaán luyeän cheát ñi, thôøi con vöông töôïng tuoåi treû ñöôïc goïi laø ñaõ cheát vôùi caùi cheát ñaõ ñöôïc ñieàu phuïc. Cuõng vaäy, naøy Aggivessana, neáu moät Tröôûng laõo Tyû-kheo vôùi laäu hoaëc ñaõ ñoaïn taän cheát ñi, thôøi Tröôûng laõo Tyû-kheo ñöôïc goïi laø ñaõ cheát, vôùi caùi cheát ñöôïc ñieàu phuïc. Neáu, naøy Aggivessana, moät trung nieân Tyû-kheo; neáu, naøy Aggivessana, moät thieáu nieân Tyû-kheo, vôùi laäu hoaëc ñaõ ñoaïn taän cheát ñi, thôøi vò thieáu nieân Tyû-kheo ñöôïc goïi laø ñaõ cheát, vôùi caùi cheát ñaõ ñöôïc ñieàu phuïc.
Theá Toân thuyeát giaûng nhö vaäy. Sa-di Aciravata 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 125
Dantabhumi Sutta
The Discourse on the "Tamed Stage"Translated from the Pali by I.B. Horner
Thus have I heard: At one time the Lord was staying near Rajagaha in the Bamboo Grove at the squirrels' feeding place. Now at that time the novice Aciravata was staying in the Forest Hut.[1] Then prince Jayasena,[2] who was always pacing up and down, always roaming about on foot, approached the novice Aciravata; having approached he exchanged greetings with the novice Aciravata; having exchanged greetings of friendliness and courtesy, he sat down at a respectful distance. While he was sitting down at a respectful distance, Prince Jayasena spoke thus to the novice Aciravata:
"I have heard, good Aggivessana, that if a monk is abiding here diligent, ardent, self-resolute, he may attain one-pointedness of mind."
"That is so, prince; that is so, prince. A monk abiding here diligent, ardent, self-resolute, may attain one-pointedness of mind."
"It were good if the reverend Aggivessana were to teach me dhamma as he has heard it, as he has mastered it."
"I, prince, am not able to teach you dhamma as I have heard it, as I have mastered it. Now, if I were to teach you dhamma as I have heard it, as I have mastered it, and if you could not understand the meaning of what I said, that would be weariness to me, that would be a vexation to me."
"Let the reverend Aggivessana teach me dhamma as he has heard it, as he has mastered it. Perhaps I could understand the meaning of what the good Aggivessana says."
"If I were to teach you dhamma, prince, as I have heard it, as I have mastered it, and if you were to understand the meaning of what I say, that would be good; if you should not understand the meaning of what I say, you must remain as you are: you must not question me further on the matter."
"Let the reverend Aggivessana teach me dhamma as he has heard it, as he has mastered it. If I understand the meaning of what the good Aggivessana says, that will be good; if I do not understand the meaning of what the good Aggivessana says, I will remain as I am; I will not question the reverend Aggivessana further on this matter."
Then the novice Aciravata taught dhamma to Prince Jayasena as he had heard it, as he had mastered it. When this had been said, Prince Jayasena spoke thus to the novice Aciravata:
"This is impossible, good Aggivessana, it cannot come to pass that a monk abiding diligent, ardent, self-resolute, should attain one-pointedness of mind." Then Prince Jayasena, having declared to the novice Aciravata that this was impossible and could not come to pass, rising from his seat, departed.
And soon after Prince Jayasena had departed, the novice Aciravata approached the Lord; having approached and greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance, the novice Aciravata told the Lord the whole of the conversation he had with Prince Jayasena as far as it had gone. When this had been said, the Lord spoke thus to the novice Aciravata:
"What is the good of that, Aggivessana? That Prince Jayasena, living as he does in the midst of sense-pleasures, enjoying sense-pleasures, being consumed by thoughts of sense-pleasures, burning with the fever of sense-pleasures, eager in the search for sense-pleasures, should know or see or attain or realize that which can be known by renunciation, seen by renunciation, attained by renunciation, realized by renunciation -- such a situation does not exist. It is as if, Aggivessana, among elephants or horses or oxen to be tamed, two elephants, two horses or two oxen are well tamed, well trained, and two are not tamed, not trained. What do you think about this, Aggivessana? Would these two elephants or horses or oxen that were to be tamed and that were well tamed, well trained -- would these on being tamed reach tamed capacity, would they, being tamed, attain a tamed stage?"
"Yes, revered sir."
"But those two elephants or horses or oxen that were to be tamed but that were neither tamed nor trained -- would these, not being tamed, attain a tamed stage as do the two elephants or horses or oxen to be tamed that were well tamed, well trained?"
"No, revered sir."
"Even so, Aggivessana, that Prince Jayasena, living as he does in the midst of sense-pleasures...should know or see or attain or realize that which can be known and realized by renunciation -- such a situation does not exist. It is as if, Aggivessana, there were a great mountain slope near a village or a market-town which two friends, coming hand in hand from that village or market-town might approach; having approached the mountain slope one friend might remain at the foot while the other might climb to the top. Then the friend standing at the foot of the mountain slope might speak thus to the one standing on the top: 'My dear, what do you see as you stand on the top of the mountain slope?' He might reply: 'As I stand on the top of the mountain slope I, my dear, see delightful parks, delightful woods, delightful stretches of level ground delightful ponds.' But the other might speak thus: 'This is impossible, it cannot come to pass, my dear, that, as you stand on the top of the mountain slope, you should see . . . delightful ponds.' Then the friend who had been standing on top of the mountain slope having come down to the foot and taken his friend by the arm, making him climb to the top of the mountain slope and giving him a moment in which to regain his breath, might speak to him thus: 'Now, my dear, what is it that you see as you stand on the top of the mountain slope?' He might speak thus: 'I, my dear, as I stand on the top of the mountain slope, see delightful parks...delightful ponds.' He might speak thus: 'Just now, my dear, we understood you to say: This is impossible, it cannot come to pass that, as you stand on the top of the mountain slope, you should see delightful...ponds. But now we understand you to say: 'I, my dear, as I stand on the top of the mountain slope, see delightful parks...delightful ponds.' He might speak thus: 'That was because I, my dear, hemmed in by this great mountain slope, could not see what was to be seen.'
"Even so but to a still greater degree, Aggivessana, is Prince Jayasena hemmed in, blocked, obstructed, enveloped by this mass of ignorance. Indeed, that Prince Jayasena, living as he does in the midst of sense-pleasures, enjoying sense-pleasures, being consumed by thoughts of sense-pleasures, eager in the search for sense-pleasures, should know or see or attain or realize that which can be known...seen...attained...realized by renunciation -- such a situation does not exist. Had these two similes occurred to you, Aggivessana, for Prince Jayasena, Prince Jayasena naturally would have acted in the manner of one having trust in you."
"But how could these two similes for Prince Jayasena have occurred to me, revered sir, seeing that they are spontaneous, that is to say to the Lord, and have never been heard before?"
"As, Aggivessana, a noble anointed king addresses an elephant hunter saying; 'You, good elephant hunter, mount the king's elephant and go into an elephant forest. When you see a forest elephant, tie him to the neck of the king's elephant.' And, Aggivessana, the elephant hunter having answered: 'Yes, sire,' in assent to the noble anointed king, mounts the king's elephant and goes into an elephant forest. Seeing a forest elephant, he ties him to the neck of the king's elephant. So the king's elephant brings him out into the open. But, Aggivessana, the forest elephant has this longing, that is to say for the elephant forest. But in regard to him the elephant hunter tells the noble anointed king that the forest elephant has got out into the open. The noble anointed king then addresses an elephant tamer, saying: 'Come you, good elephant tamer, tame the forest elephant by subduing his forest ways, by subduing his forest memories, and aspirations and by subduing his distress, his fretting and fever for the forest, by making him pleased with the villages and by accustoming him to human ways.'
"And, Aggivessana, the elephant tamer, having answered 'Yes, sire,' in assent to the noble anointed king, driving a great post into the ground ties the forest elephant to it by his neck so as to subdue his forest ways...and accustom him to human ways. Then the elephant tamer addresses him with such words as are gentle, pleasing to the ear, affectionate, going to the heart, urbane, pleasant to the manyfolk, liked by the manyfolk. And, Aggivessana, the forest elephant, on being addressed with words that are gentle...liked by the manyfolk, listens, lends ear and bends his mind to learning. Next the elephant tamer supplies him with grass-fodder and water. When, Aggivessana, the forest elephant has accepted the grass-fodder and water from the elephant tamer, it occurs to the elephant tamer: 'The king's elephant will now live.' Then the elephant tamer makes him do a further task, saying: 'Take up, put down.' When, Aggivessana the king's elephant is obedient to the elephant tamer and acts on his instructions to take up and put down, then the elephant tamer makes him do a further task, saying: 'Get up, sit down.' When, Aggivessana, the king's elephant is obedient to the elephant tamer and acts on his instructions to get up and sit down, then the elephant tamer makes him do a further task; known as 'standing your ground': he ties a shield to the great beast's trunk; a man holding a lance is sitting on his neck, and men holding lances are standing surrounding him on all sides; and the elephant tamer, holding a lance with a long shaft, is standing in front. While he is doing the task of 'standing your ground' he does not move a fore-leg nor does he move a hind-leg, nor does he move the forepart of his body, nor does he move the hindpart of his body, nor does he move his head, nor does he move an ear, nor does he move a tusk, nor does he move his tail, nor does he move his trunk. A king's elephant is one who endures blows of sword, axe, arrow, hatchet, and the resounding din of drum and kettle-drum, conch and tam-tam, he is [like] purified gold purged of all its dross and impurities, fit for a king, a royal possession and reckoned as a kingly attribute.
(Acquisition of faith)
"Even so, Aggivessana, does a Tathagata arise here in the world, a perfected one, fully Self-Awakened One, endowed with right knowledge and conduct, well-farer, knower of the worlds, the matchless charioteer of men to be tamed, the Awakened One, the Lord. He makes known this world with the devas, with Mara, with Brahma, the creation with its recluses and brahmans, its devas and men, having realized them by his own super-knowledge. He teaches dhamma which is lovely at the beginning, lovely in the middle, lovely at the ending, with the spirit and the letters; he proclaims the Brahma-faring,[3] wholly fulfilled, quite purified. A householder or a householder's son or one born in another family hears that dhamma. Having heard that dhamma he gains faith in the Tathagata. Endowed with this faith that he has acquired, he reflects in this way: 'The household life is confined and dusty, going forth is in the open; it is not easy for one who lives in a house to fare the Brahma-faring wholly fulfilled, wholly pure, polished like a conch-shell. Suppose now that I, having cut off hair and beard, having put on saffron robes, should go forth from home into homelessness?' After a time, getting rid of his wealth, be it small or great, getting rid of his circle of relations, be it small or great, having cut off his hair and beard, having put on saffron robes, he goes forth from home into homelessness. To this extent, Aggivessana, the ariyan disciple gets out into the open.(Morality)
"But, Aggivessana, devas and mankind have this longing, that is to say, for the five strands of sense-pleasures. The Tathagata disciplines him further, saying: 'Come you, monk, be moral, live controlled by the control of the Obligations, possessed of [right] behavior and posture, seeing danger in the slightest faults; undertaking them, train yourself in the rules of training.'(Sense-Control)
"And when, Aggivessana, the ariyan disciple is moral, lives controlled by the control..., undertaking them, trains himself in the rules of training, then the Tathagata disciplines him further, saying: 'Come you, monk, be guarded as to the doors of the sense-organs. Having seen a material shape with the eye...(as above). Having cognized a mental state with the mind, be not entranced by the general appearance, be not entranced by the detail. For if you dwell with the organ of mind uncontrolled, covetousness and dejection, evil unskillful states of mind, might flow in. So fare along with its control, guard the organ of mind, achieve control over the organ of the mind.'(Moderation in eating)
"And when, Aggivessana, the ariyan disciple is guarded as to the doors of the sense-organs, then the Tathagata disciplines him further, saying: 'Come you, monk, be moderate in eating...(as above)...abiding in comfort.'(Vigilance)
"When, Aggivessana, the ariyan disciple is moderate in eating, the Tathagata disciplines him further, saying: 'Come you, monk, abide intent on vigilance...(as above)...you should cleanse the mind of obstructive mental states.(Mindfulness and clear consciousness)
"And when, Aggivessana, the ariyan disciple is intent on vigilance, then the Tathagata disciplines him further, saying: 'Come you, monk, be possessed of mindfulness and clear consciousness. Be one who acts with clear consciousness...(as above)...talking, silent.'(Overcoming of the five hindrances)
"And when, Aggivessana, the ariyan disciple is possessed of mindfulness and clear consciousness, then 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 wilderness, in a hill-cave, a cemetery, a forest haunt, in the open or on a heap of straw.' He chooses a remote lodging in the forest...or on a heap of straw. Returning from alms-gathering, after the meal, he sits down cross-legged, holding the back erect, having made mindfulness rise up in front of him, he, by getting rid of coveting for the world, dwells with a mind devoid of coveting, he purifies the mind of coveting. By getting rid of the taint of ill-will, he dwells benevolent in mind, compassionate for the welfare of all creatures and beings, he purifies the mind of the taint of ill-will. By getting rid of sloth and torpor, he dwells devoid of sloth and torpor; perceiving the light, mindful, clearly conscious, he purifies the mind of sloth and torpor. By getting rid of restlessness and worry, he dwells calmly the mind subjectively tranquilized, he purifies the mind of restlessness and worry. By getting rid of doubt, he dwells doubt-crossed, unperplexed as to the states that are skillful, he purifies the mind of doubt.(The four applications of mindfulness)
"He, by getting rid of these five hindrances which are defilements of the mind and weakening to intuitive wisdom, dwells contemplating the body in the body, ardent, clearly conscious [of it], mindful [of it] so as to control the covetousness and dejection in the world. He fares along contemplating the feelings...the mind...the mental states in mental states, ardent, clearly conscious [of them], mindful [of them] so as to control the covetousness and dejection in the world."As, Aggivessana, an elephant tamer, driving a great post into the ground, ties a forest elephant to it by his neck so as to subdue his forest ways, so as to subdue his forest aspirations, and so as to subdue his distress, his fretting and fever for the forest, so as to make him pleased with villages and accustom him to human ways -- even so, Aggivessana, these four applications of mindfulness are ties of the mind so as to subdue the ways of householders and to subdue the aspirations of householders and to subdue the distress, the fretting and fever of householders; they are for leading to the right path, for realizing nibbana.
"The Tathagata then disciplines him further, saying: 'Come you, monk, fare along contemplating the body in the body, but do not apply yourself to a train of thought connected with the body; fare along contemplating the feelings in the feelings...the mind in the mind...mental states in mental states, but do not apply yourself to a train of thought connected with mental states.'
(Jhana)
"He by allaying initial thought and discursive thought, with the mind subjectively tranquilized and fixed on one point, enters on and abides in the second meditation[4] which is devoid of initial 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 say: 'Joyful lives he who has equanimity and is mindful,' and he enters and abides in the third meditation. By getting rid of joy, 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.(The three knowledges, te-vijja)
(1. Recollection of former habitations)
"Then with the mind composed thus, quite purified, quite clarified, without blemish, without defilement, grown pliant and workable, fixed, immovable, he directs his mind to the knowledge and recollection of former habitation: he remembers a variety of former habitations, thus: one birth, two births, three... four... five... ten... twenty... thirty... forty... fifty... a hundred...a thousand...a hundred thousand births, and many an eon of integration and many an eon of disintegration and many an eon of integration-disintegration: 'Such a one was I by name, having such a clan, such and such a colour, so was I nourished, such and such pleasant and painful experiences were mine, so did the span of life end. Passing from this, I came to be in another state where such a one was I by name, having such and such a clan, such and such a colour, so was I nourished, such and such pleasant and painful experiences were mine, so did the span of life end. Passing from this, I arose here.' Thus he remembers divers former habitations in all their modes and details.(2. The Divine Eye)
"Then with the mind composed, quite purified, quite clarified, without blemish, without defilement, grown pliant and workable, fixed, immovable, he directs his mind to the knowledge of the passing hence and the arising of beings. With the purified deva-vision surpassing that of men, he sees beings as they pass hence or come to be; he comprehends that beings are mean, excellent, comely, ugly, well-going, ill-going, according to the consequence of their deeds, the he thinks: Indeed these worthy beings who were possessed of wrong conduct in body, who were possessed of wrong conduct in speech, who were possessed of wrong conduct of thought, scoffers at the ariyans, holding a wrong view, incurring deeds consequent on a wrong view -- these, at the breaking up of the body after dying, have arisen in a sorrowful state, a bad bourn, the abyss, Niraya hell. But these worthy beings who were possessed of good conduct in body, who were possessed of good conduct in speech, who were possessed of good conduct in thought, who did not scoff at the ariyans, holding a right view, incurring deeds consequent on a right view -- these, at the breaking up of the body, after dying, have arisen in a good bourn, a heaven world.(3. Destruction of Cankers: Sainthood)
"Then with the mind composed...immovable, he directs his mind to the knowledge of the destruction of the cankers.[5] He understands as it really is: This is anguish,[6] this is the arising of anguish, this is the stopping of anguish, this is the course leading to the stopping of anguish. He understands as it really is: These are the cankers, this is the arising of the cankers, this is the stopping of the cankers, this is the course leading to the stopping of the cankers. Knowing thus, seeing thus, his mind is freed from the canker of sense pleasures, is freed from the canker of becoming, freed from the canker of ignorance. In freedom the knowledge came to be: I am freed; and he comprehends: Destroyed is birth, brought to a close is the Brahma-faring, done is what was to be done, there is no more of being such or such."That monk is able to endure, head, cold, hunger, thirst, the touch of mosquitoes, gadflies, wind, sun and creeping things, abusive language and unwelcome modes of speech: he has grown to bear bodily feelings which as they arise are painful, acute, sharp, severe, wretched, miserable, deadly. Purged of all the dross and impurities of attachment, aversion and confusion,[7] he is worthy of oblations, offerings, respect and homage, an unsurpassed field of merit in the world.
"If, Aggivessana, a king's elephant dies in old age, untamed, untrained, the king's old elephant that has died is reckoned as one that has died untamed: And so, Aggivessana, of a king's elephant that is middle-aged. And too, Aggivessana, if a king's elephant dies young, untamed, untrained, the king's young elephant that has died is reckoned as one that has died untamed. Even so, Aggivessana, if a monk who is an elder dies with the cankers not destroyed, the monk who is an elder that has died is reckoned as one that has died untamed. And so of a monk of middle standing. And too, Aggivessana, if a newly ordained monk dies with the cankers not destroyed, the newly ordained monk that has died is reckoned as one that has died untamed. If, Aggivessana, a king's elephant dies in old age, well tamed, well trained, the king's old elephant that has died is reckoned as one that has died tamed. And so, Aggivessana of a king's elephant that is middle-aged. And too, Aggivessana, if a king's elephant dies young, well tamed, well trained, the king's young elephant that has died is reckoned as one that has died tamed. Even so, Aggivessana, if a monk who is an elder dies with the cankers destroyed, the monk who is an elder that has died is reckoned as one that has died tamed. And so, Aggivessana, of a monk of middle standing. And too, Aggivessana, if a newly ordained monk dies with cankers destroyed, the newly ordained monk that has died is reckoned as one that has died tamed."
Thus spoke the Lord. Delighted, the novice Aciravata rejoiced in what the Lord had said.
Notes
1. A hut in a secluded part of the Bamboo Grove for the use of monks who wanted to practice striving, padhana -- [Commentary]. [Go back]
2. A son of King Bimbisara. [Go back]
3.Brahmacariyam: the pure life of a celibate recluse [Ed., The Wheel]. [Go back]
4. It is noteworthy that the section on the Four Applications of Mindfulness (satipatthana) is here followed by the second meditation (jhana) without mention of the first. This may either refer to a meditator who, already previously, has attained to the first jhana, or, which seems more probable, it is meant to indicate that the intensive practice of Satipatthana which, through emphasis on bare observation, tends to reduce discursive thought, and enables the meditator to enter directly into the second jhana, which is free from initial and discursive thought (vitakka-vicara). This latter explanation is favored by the facts that (1) in our text, the practice of Satipatthana is preceded by the temporary abandonment of the five Hindrances, which indicates a high degree of concentration approaching that of the jhana; (2) in our text, the meditator is advised not to engage in the thought about the body, feelings, etc. -- that is, in discursive thinking, which is still present in the first jhana. [Ed., The Wheel]. [Go back]
5.Asava. [Go back]
6.Dukkha: usually rendered by "suffering" or "ill" [Ed., The Wheel]. [Go back]
7.Raga, dosa, moha. [Go back]
Source: http://world.std.com/~metta/canon/majjhima/mn125.html
(Revised: Fri 7 May 1999)
Source = BuddhaSasana
[Muïc luïc kinh Trung Boä]