Ngöôøi Cö Só [ Trôû Veà ] [Home Page] [ Index Vieät ] [Index Pali]
Trung Boä Kinh
Majjhima Nikaya126. Kinh Phuø-di
(Bhuømija sutta)
Nhö vaày toâi nghe.
Moät thôøi Theá Toân truù ôû Rajagaha (Vöông Xaù), Veluvana (Truùc Laâm), taïi choã nuoâi döôõng soùc.
Roài Toân giaû Bhumija (Phuø-di) vaøo buoåi saùng ñaép y, caàm y baùt, ñi ñeán truù xöù cuûa vöông töû Jayasena, sau khi ñeán ngoài treân choã ñaõ soaïn saün. Roài vöông töû Jayasena ñi ñeán Toân giaû Bhumija, sau khi ñeán noùi leân vôùi Toân giaû Bhumija nhöõng lôøi chaøo ñoùn hoûi thaêm, sau khi noùi leân nhöõng lôøi chaøo ñoùn hoûi thaêm thaân höõu, roài ngoài xuoáng moät beân. Ngoài xuoáng moät beân, vöông töû Jayasena thöa vôùi Toân giaû Bhumija:
-- Thöa Toân giaû Bhumija, coù moät soá Sa-moân, Baø-la-moân coù lyù thuyeát nhö sau, coù quan ñieåm nhö sau: "Neáu coù öôùc nguyeän haønh Phaïm haïnh, thôøi khoâng ñaït ñöôïc quaû vò; neáu khoâng coù öôùc nguyeän haønh Phaïm haïnh, thôøi khoâng ñaït ñöôïc quaû vò; neáu coù vaø khoâng coù öôùc nguyeän haønh Phaïm haïnh, thôøi khoâng ñaït ñöôïc quaû vò neáu khoâng coù vaø khoâng coù öôùc nguyeän haønh Phaïm haïnh, thôøi khoâng ñaït ñöôïc quaû vò". ÔÛ ñaây, baäc Ñaïo sö cuûa Toân giaû Bhumija coù noùi gì, vaø coù laäp luaän gì?
-- Thöa Vöông töû, toâi khoâng taän maët Theá Toân ñöôïc nghe nhö vaäy, ñöôïc ghi nhôù nhö vaäy. Vaø söï vieäc naøy xaûy ra, Theá Toân coù giaûi thích nhö sau: "Neáu coù öôùc nguyeän, haønh Phaïm haïnh khoâng chaùnh ñaùng (ayoni so), thôøi khoâng ñaït ñöôïc quaû vò; neáu khoâng coù öôùc nguyeän haønh Phaïm haïnh khoâng chaùnh ñaùng, thôøi khoâng ñaït ñöôïc quaû vò; neáu coù vaø khoâng coù öôùc nguyeän haønh Phaïm haïnh khoâng chaùnh ñaùng, thôøi khoâng ñaït ñöôïc quaû vò; neáu khoâng coù vaø khoâng khoâng coù öôùc nguyeän, haønh Phaïm haïnh khoâng chaùnh ñaùng thôøi khoâng ñaït ñöôïc quaû vò. Coøn neáu coù öôùc nguyeän haønh Phaïm haïnh moät caùch chaùnh ñaùng, thôøi ñaït ñöôïc quaû vò; neáu khoâng coù öôùc nguyeän haønh Phaïm haïnh moät caùch chaùnh ñaùng, thôøi ñaït ñöôïc quaû vò; neáu coù vaø khoâng coù öôùc nguyeän haønh Phaïm haïnh moät caùch chaùnh ñaùng, thôøi ñaït ñöôïc quaû vò; neáu khoâng coù vaø khoâng khoâng coù öôùc nguyeän haønh Phaïm haïnh moät caùch chaùnh ñaùng, thôøi ñaït ñöôïc quaû vò". Thöa Vöông töû, toâi khoâng taän maët Theá Toân ñöôïc nghe nhö vaäy, ñöôïc ghi nhôù nhö vaäy. Söï vieäc xaûy ra, Theá Toân coù giaûi thích nhö vaäy.
-- Neáu Ñaïo sö cuûa Toân giaû Bhumija thuyeát lyù nhö vaäy, laäp luaän nhö vaäy, thôøi toâi nghó raèng chaéc chaén vò Ñaïo sö cuûa Toân giaû Bhumija, ñöùng cao hôn treân ñaàu taát caû Sa-moân, Baø-la-moân taàm thöôøng.
Roài vöông töû Jayasena môøi Toân giaû Bhumija, duøng vôùi baùt aên (thalipaka) cuûa mình.
Roài Toân giaû Bhumija, sau böõa aên khaát thöïc trôû veà ñi ñeán choã Theá Toân, sau khi ñeán ñaûnh leã Theá Toân roài ngoài xuoáng moät beân. Ngoài xuoáng moät beân, Toân giaû Bhumija baïch Theá Toân:
-- Baïch Theá Toân, ôû ñaây, vaøo buoåi saùng con ñaép y, caàm y baùt, ñi ñeán truù xöù cuûa vöông töû Jayasena, sau khi ñeán con ngoài treân choã ñaõ soaïn saün, baïch Theá Toân, vöông töû Jayasena ñeán choã con, sau khi ñeán noùi leân vôùi con nhöõng lôøi chaøo ñoùn hoûi thaêm, sau khi noùi leân nhöõng lôøi chaøo ñoùn hoûi thaêm thaân höõu roài ngoài xuoáng moät beân. Ngoài xuoáng moät beân, baïch Theá Toân, vöông töû Jayasena noùi vôùi con nhö sau: "Thöa Toân giaû Bhumija, moät soá Sa-moân, Baø-la-moân, .... baäc Ñaïo sö cuûa Toân giaû coù noùi gì, coù laäp luaän gì?" Khi ñöôïc nghe noùi vaäy, baïch Theá Toân, con coù noùi vôùi vöông töû Jayasena, nhö sau: "Naøy Vöông töû, toâi khoâng taän maët Theá Toân, ñöôïc nghe nhö sau, ñöôïc ghi nhôù nhö sau:... ". -- "Neáu Ñaïo sö cuûa Toân giaû Bhumija... Toâi nghó raèng chaéc chaén Ñaïo sö cuûa Toân giaû Bhumija, ñöùng cao hôn treân ñaàu taát caû Sa-moân, Baø-la-moân taàm thöôøng". Baïch Theá Toân, khoâng hieåu hoûi nhö vaäy, traû lôøi nhö vaäy, con coù noùi ñuùng lôøi Theá Toân noùi, con khoâng xuyeân taïc lôøi Theá Toân vôùi ñieàu khoâng ñuùng söï thöïc, nhöng con ñaõ giaûi thích ñuùng phaùp, tuøy phaùp, vaø moät vò ñoàng Phaïm haïnh noùi ñuùng phaùp, tuøy phaùp seõ khoâng coù lyù do ñeå chæ trích?
-- Thaät vaäy, naøy Bhumija, ñöôïc hoûi vaäy, ñöôïc traû lôøi vaäy, OÂng noùi ñuùng lôøi Theá Toân noùi, OÂng khoâng xuyeân taïc Theá Toân vôùi ñieàu khoâng ñuùng söï thöïc, OÂng ñaõ giaûi thích ñuùng phaùp, tuøy phaùp, vaø moät vò ñoàng Phaïm haïnh noùi ñuùng phaùp, tuøy phaùp khoâng coù lyù do gì ñeå chæ trích.
Naøy Bhumija, nhöõng Sa-moân hay Baø-la-moân naøo coù taø kieán, taø tö duy, taø ngöõ, taø nghieäp, taø maïng, taø tinh taán, taø nieäm, taø ñònh, neáu hoï coù öôùc nguyeän haønh Phaïm haïnh, thôøi khoâng ñaït ñöôïc quaû vò; neáu hoï khoâng coù öôùc nguyeän haønh Phaïm haïnh, thôøi khoâng ñaït ñöôïc quaû vò; neáu hoï coù vaø khoâng coù öôùc nguyeän, haønh Phaïm haïnh, thôøi khoâng ñaït ñöôïc quaû vò; neáu hoï khoâng coù vaø khoâng khoâng coù öôùc nguyeän, haønh Phaïm haïnh thôøi khoâng ñaït ñöôïc quaû vò. Vì sao vaäy? Ñaây khoâng phaûi laø phöông phaùp naøy Bhumija, ñeå ñaït ñöôïc quaû vò.
Ví nhö, naøy Bhumija, moät ngöôøi caàn daàu, tìm caàu daàu, ñi choã naøy choã kia ñeå tìm daàu. Sau khi ñoå caùt vaøo thuøng, tieáp tuïc röôùi nöôùc roài eùp (caùt cho ra daàu). Neáu ngöôøi aáy coù öôùc nguyeän, sau khi ñoå caùt vaøo thuøng, tieáp tuïc röôùi nöôùc roài eùp (caùt cho ra daàu), ngöôøi aáy khoâng laáy ñöôïc daàu. Neáu ngöôøi aáy khoâng coù öôùc nguyeän, sau khi ñoå caùt vaøo thuøng, tieáp tuïc röôùi nöôùc roài eùp (caùt cho ra daàu), ngöôøi aáy khoâng laáy ñöôïc daàu. Neáu ngöôøi aáy coù vaø khoâng coù öôùc nguyeän, sau khi ñoå caùt vaøo thuøng, tieáp tuïc röôùi nöôùc roài eùp (caùt cho ra daàu), ngöôøi aáy khoâng laáy ñöôïc daàu. Neáu ngöôøi aáy khoâng coù vaø khoâng khoâng coù öôùc nguyeän, sau khi ñoå caùt vaøo thuøng, tieáp tuïc röôùi nöôùc roài eùp (caùt cho ra daàu), ngöôøi aáy khoâng laáy ñöôïc daàu. Vì sao vaäy? Ñaây khoâng phaûi laø phöông phaùp, naøy Bhumija, ñeå laáy ñöôïc daàu. Cuõng vaäy, naøy Bhumija, nhöõng vò Sa-moân hay Baø-la-moân coù taø kieán, taø tö duy... taø ñònh, neáu hoï coù öôùc nguyeän, haønh Phaïm haïnh, hoï khoâng ñaït ñöôïc quaû vò; neáu hoï khoâng öôùc nguyeän... coù vaø khoâng coù öôùc nguyeän... khoâng coù vaø khoâng khoâng coù öôùc nguyeän, haønh Phaïm haïnh thôøi hoï khoâng ñaït ñöôïc quaû vò. Vì sao vaäy? Ñaây khoâng phaûi laø phöông phaùp naøy Bhumija, ñeå ñaït ñöôïc quaû vò.
Ví nhö, naøy Bhumija, moät ngöôøi caàn söõa, tìm caàu söõa, ñi choã naøy choã kia ñeå tìm söõa, naém söøng con boø caùi treû ñeå vaét söõa. Neáu ngöôøi aáy coù öôùc nguyeän, naém söøng con boø caùi treû ñeå vaét söõa, ngöôøi aáy khoâng laáy ñöôïc söõa. Neáu ngöôøi aáy khoâng coù öôùc nguyeän... Neáu ngöôøi aáy coù vaø khoâng coù öôùc nguyeän... Neáu ngöôøi aáy khoâng coù vaø khoâng khoâng coù öôùc nguyeän, naém söøng con boø caùi treû ñeå vaét söõa, noù khoâng laáy ñöôïc söõa. Vì sao vaäy? Naøy Bhumija, ñaây khoâng phaûi laø phöông phaùp ñeå laáy söõa. Cuõng vaäy, naøy Bhumija, caùc vò Sa-moân hay Baø-la-moân, coù taø kieán... coù taø ñònh, neáu hoï coù öôùc nguyeän haønh Phaïm haïnh, hoï khoâng ñaït ñöôïc quaû vò; neáu hoï khoâng coù öôùc nguyeän; neáu hoï coù vaø khoâng coù öôùc nguyeän; neáu hoï khoâng coù vaø khoâng khoâng coù öôùc nguyeän, haønh Phaïm haïnh, hoï khoâng ñaït ñöôïc quaû vò. Vì sao vaäy? Ñaây khoâng phaûi laø phöông phaùp, naøy Bhumija, ñeå ñaït ñöôïc quaû vò.
Ví nhö, naøy Bhumija, moät ngöôøi caàn sanh toâ, tìm caàu sanh toâ, ñi choã naøy choã kia ñeå tìm caàu sanh toâ, sau khi ñoå nöôùc vaøo moät caùi gheø, roài laáy que khuaáy ñaùnh. Neáu ngöôøi aáy coù öôùc nguyeän, sau khi ñoå nöôùc vaøo moät caùi gheø, laáy que khuaáy ñaùnh, ngöôøi aáy laáy ñöôïc sanh toâ. Neáu ngöôøi aáy khoâng coù öôùc nguyeän; neáu ngöôøi aáy coù vaø khoâng coù öôùc nguyeän; neáu ngöôøi aáy khoâng coù vaø khoâng khoâng coù öôùc nguyeän, ñoå nöôùc vaøo moät caùi gheø, laáy que khuaáy ñaùnh, ngöôøi aáy khoâng laáy ñöôïc sanh toâ. Vì sao vaäy? Naøy Bhumija, ñaây khoâng phaûi laø phöông phaùp ñeå laáy sanh toâ. Cuõng vaäy, naøy Bhumija, nhöõng Sa-moân hay Baø-la-moân coù taø kieán... coù taø ñònh, neáu hoï coù öôùc nguyeän haønh Phaïm haïnh, hoï khoâng ñaït ñöôïc quaû vò; neáu hoï khoâng coù öôùc nguyeän; neáu hoï coù vaø khoâng coù öôùc nguyeän; neáu hoï khoâng coù vaø khoâng khoâng coù öôùc nguyeän, thôøi hoï khoâng ñaït ñöôïc quaû vò. Vì sao vaäy? Naøy Bhumija, ñaây khoâng phaûi laø phöông phaùp ñeå ñaït ñöôïc quaû vò.
Ví nhö, naøy Bhumija, moät ngöôøi caàn löûa, tìm caàu löûa, ñi choã naøy choã kia ñeå tìm löûa. Ngöôøi aáy ñem phaàn phía treân ñoà quay löûa, roài coï xaùt vôùi moät khuùc que öôùt vaø coù nhöïa, neáu ngöôøi aáy coù öôùc nguyeän, ñem phaàn phía treân ñoà quay löûa roài coï xaùt vôùi moät khuùc que öôùt vaø coù nhöïa, thôøi ngöôøi aáy khoâng laáy ñöôïc löûa; neáu ngöôøi aáy khoâng coù öôùc nguyeän; neáu ngöôøi aáy coù vaø khoâng coù öôùc nguyeän, neáu ngöôøi aáy khoâng coù vaø khoâng coù öôùc nguyeän ñem phaàn treân ñoà quay löûa, roài coï xaùt vôùi moät khuùc que öôùt vaø coù nhöïa, thôøi ngöôøi aáy khoâng laáy ñöôïc löûa. Vì sao vaäy? Ñaây khoâng phaûi laø phöông phaùp, naøy Bhumija, ñeå laáy ñöôïc löûa. Cuõng vaäy, naøy Bhumija, coù nhöõng Sa-moân, hay Baø-la-moân coù taø kieán... coù taø ñònh; neáu hoï coù öôùc nguyeän, haønh Phaïm haïnh, hoï khoâng ñaït ñöôïc quaû vò; neáu hoï khoâng coù öôùc nguyeän; neáu hoï coù vaø khoâng coù öôùc nguyeän; neáu hoï khoâng coù vaø khoâng khoâng coù öôùc nguyeän, thôøi hoï khoâng theå ñaït ñöôïc quaû vò. Vì côù sao? Ñaây khoâng phaûi laø phöông phaùp, naøy Bhumija, ñeå ñaït ñöôïc quaû vò.
Naøy Bhumija, nhöõng Sa-moân hay Baø-la-moân naøo coù chaùnh kieán, chaùnh tö duy, chaùnh ngöõ, chaùnh nghieäp, chaùnh maïng, chaùnh tinh taán, chaùnh nieäm, chaùnh ñònh; neáu hoï coù öôùc nguyeän, haønh Phaïm haïnh, hoï ñaït ñöôïc quaû vò; neáu hoï khoâng coù öôùc nguyeän; neáu hoï coù vaø khoâng coù öôùc nguyeän; neáu hoï khoâng coù vaø khoâng khoâng coù öôùc nguyeän, haønh Phaïm haïnh, thôøi hoï ñaït ñöôïc quaû vò. Vì côù sao? Ñaây laø phöông phaùp, naøy Bhumija, ñeå ñaït ñöôïc quaû vò.
Ví nhö, naøy Bhumija, moät ngöôøi caàn daàu, caàu tìm daàu, ñi choã naøy choã kia ñeå tìm daàu, sau khi ñoå nhöõng hoät gioáng daàu vaøo caùi thuøng, tieáp tuïc röôùi nöôùc roài eùp (cho ra daàu). Neáu ngöôøi aáy coù öôùc nguyeän, sau khi ñoå nhöõng gioáng daàu vaøo trong caùi thuøng, tieáp tuïc röôùi nöôùc roài eùp (cho ra daàu), thôøi ngöôøi aáy laáy ñöôïc daàu. Neáu ngöôøi aáy khoâng coù öôùc nguyeän; neáu ngöôøi aáy coù vaø khoâng coù öôùc nguyeän; neáu ngöôøi aáy khoâng coù vaø khoâng khoâng coù öôùc nguyeän, sau khi ñoå nhöõng hoät gioáng daàu vaøo trong caùi thuøng, tieáp tuïc röôùi nöôùc roài eùp (cho ra daàu), thôøi ngöôøi aáy laáy ñöôïc daàu. Vì côù sao? Naøy Bhumija, ñaây laø phöông phaùp ñeå laáy ñöôïc daàu. Cuõng vaäy, naøy Bhumija nhöõng vò Sa-moân hay Baø-la-moân naøo coù chaùnh kieán... coù chaùnh ñònh. Neáu hoï coù öôùc nguyeän, haønh Phaïm haïnh, thôøi hoï ñaït ñöôïc quaû vò; neáu hoï khoâng coù öôùc nguyeän; neáu hoï coù vaø khoâng coù öôùc nguyeän, neáu hoï khoâng coù vaø khoâng khoâng coù öôùc nguyeän, haønh Phaïm haïnh, thôøi hoï ñaït ñöôïc quaû vò. Vì côù sao? Naøy Bhumija, ñaây laø phöông phaùp coù theå ñaït ñöôïc quaû vò.
Ví nhö, naøy Bhumija, moät ngöôøi caàn söõa, tìm caàu söõa, ñi choã naøy choã kia ñeå tìm söõa. Vaø ngöôøi aáy vaét söõa töø nôi vuù con boø caùi coøn treû. Neáu ngöôøi aáy coù öôùc nguyeän, vaét söõa töø nôi vuù con boø caùi coøn treû, thôøi ngöôøi aáy laáy ñöôïc söõa. Neáu ngöôøi aáy khoâng coù öôùc nguyeän; neáu ngöôøi aáy coù vaø khoâng coù öôùc nguyeän; neáu ngöôøi aáy khoâng coù vaø khoâng khoâng coù öôùc nguyeän, ngöôøi aáy vaét söõa töø nôi vuù con boø caùi coøn treû, thôøi ngöôøi aáy laáy ñöôïc söõa. Vì côù sao? Naøy Bhumija, ñaây laø phöông phaùp ñeå laáy ñöôïc söõa. Cuõng vaäy, naøy Bhumija, nhöõng Sa-moân hay Baø-la-moân naøo coù chaùnh kieán... coù chaùnh ñònh, neáu hoï coù öôùc nguyeän, haønh Phaïm haïnh, thôøi hoï ñaït ñöôïc quaû vò. Neáu hoï khoâng coù öôùc nguyeän; neáu hoï coù vaø khoâng coù öôùc nguyeän; neáu hoï khoâng coù vaø khoâng khoâng coù öôùc nguyeän, haønh Phaïm haïnh, thôøi hoï ñaït ñöôïc quaû vò. Vì côù sao? Naøy Bhumija, ñaây laø phöông phaùp ñeå ñaït ñöôïc quaû vò.
Ví nhö, naøy Bhumija, moät ngöôøi caàn sanh toâ, tìm caàu sanh toâ, ñi choã naøy choã kia tìm caàu sanh toâ; sau khi ñoå laïc (dadhi) vaøo trong moät caùi gheø, roài laáy caây que khuaáy, ñaùnh. Neáu ngöôøi aáy coù öôùc nguyeän, sau khi ñoå laïc (dadhi) vaøo trong moät caùi gheø, roài laáy caây que khuaáy, ñaùnh, thôøi ngöôøi aáy laáy ñöôïc sanh toâ. Neáu ngöôøi aáy khoâng coù öôùc nguyeän; neáu ngöôøi aáy coù vaø khoâng coù öôùc nguyeän; neáu ngöôøi aáy khoâng coù vaø khoâng khoâng coù öôùc nguyeän, thôøi sau khi ñoå laïc (dadhi) vaøo trong moät caùi gheø, roài laáy que khuaáy, ñaùnh, ngöôøi aáy laáy ñöôïc sanh toâ. Vì côù sao? Naøy Bhumija, ñaây laø phöông phaùp ñeå laáy ñöôïc sanh toâ. Cuõng vaäy, naøy Bhumija, nhöõng Sa-moân hay Baø-la-moân naøo coù chaùnh kieán... coù chaùnh ñònh; neáu hoï coù öôùc nguyeän, haønh Phaïm haïnh, thôøi hoï ñaït ñöôïc quaû vò. Neáu hoï khoâng coù öôùc nguyeän; neáu hoï coù vaø khoâng coù öôùc nguyeän; neáu hoï khoâng coù vaø khoâng khoâng coù öôùc nguyeän, haønh Phaïm haïnh, thôøi hoï ñaït ñöôïc quaû vò. Vì côù sao? Naøy Bhumija, ñaây laø phöông phaùp ñeå ñaït ñöôïc quaû vò.
Ví nhö, naøy Bhumija, coù moät ngöôøi caàn löûa, tìm caàu löûa, ñi choã naøy choã kia ñeå tìm löûa, sau khi mang phaàn treân ñoà quay löûa roài coï xaùt vôùi moät khuùc caây khoâ khoâng coù nhöïa. Neáu ngöôøi aáy coù öôùc nguyeän, ñem phaàn phía treân ñoà quay löûa roài coï xaùt vôùi moät khuùc caây khoâ khoâng coù nhöïa, thôøi ngöôøi aáy laáy ñöôïc löûa. Neáu ngöôøi aáy khoâng coù öôùc nguyeän; neáu ngöôøi aáy coù vaø khoâng coù öôùc nguyeän; neáu ngöôøi aáy khoâng coù vaø khoâng khoâng coù öôùc nguyeän, ñem phaàn phía treân ñoà quay löûa roài coï xaùt vôùi moät khuùc caây khoâ khoâng coù nhöïa, thôøi ngöôøi aáy laáy ñöôïc löûa. Vì côù sao? Naøy Bhumija, ñaây laø phöông phaùp ñeå laáy ñöôïc löûa. Cuõng vaäy, naøy Bhumija, nhöõng vò Sa-moân hay Baø-la-moân naøo coù chaùnh kieán... chaùnh ñònh. Neáu hoï coù öôùc nguyeän, haønh Phaïm haïnh, thôøi hoï ñaït ñöôïc quaû vò; neáu hoï khoâng coù öôùc nguyeän; coù vaø khoâng coù öôùc nguyeän, neáu hoï khoâng coù vaø khoâng khoâng coù öôùc nguyeän, haønh Phaïm haïnh, thôøi hoï ñaït keát quaû vò. Vì sao vaäy? Naøy Bhumija, ñaây laø phöông phaùp ñöa ñeán quaû vò.
Neáu boán ví duï naøy, naøy Bhumija, khôûi ñeán töø nôi OÂng 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, boán 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?
Theá Toân thuyeát giaûng nhö vaäy. Toân giaû Bhumja 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 126
Bhumija Sutta
To BhumijaTranslated by Bhikkhu Thanissaro
I have heard that on one occasion the Blessed One was staying near Rajagaha in the Bamboo Grove, the Squirrels' Sanctuary.
Then, early in the morning, Ven. Bhumija put on his robes and, carrying his bowl and outer robe, went to Prince Jayasena's residence.[1] On arrival, he sat down on a seat made ready. Prince Jayasena went to Ven. Bhumija and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, he sat to one side. As he was sitting there he said to Ven. Bhumija, "Master Bhumija, there are some priests and contemplatives who espouse this teaching, espouse this view: 'If one follows the holy life, even when having made a wish [for results], one is incapable of obtaining results. If one follows the holy life even when having made no wish, one is incapable of obtaining results. If one follows the holy life even when both having made a wish and having made no wish, one is incapable of obtaining results. If one follows the holy life even when neither having made a wish nor having made no wish, one is incapable of obtaining results.'[2] With regard to that, what does Master Bhumija's teacher say, what is his view, what does he declare?"
"I haven't heard this face to face with the Blessed One, prince, I haven't received this face to face with the Blessed One, but there is the possibility that the Blessed One would answer in this way: 'If one follows the holy life inappropriately, even when having made a wish [for results], one is incapable of obtaining results. If one follows the holy life inappropriately, even when having made no wish...both having made a wish and having made no wish...neither having made a wish nor having made no wish, one is incapable of obtaining results. [But] if one follows the holy life appropriately, even when having made a wish, one is capable of obtaining results. If one follows the holy life appropriately, even when having made no wish...both having made a wish and having made no wish...neither having made a wish nor having made no wish, one is capable of obtaining results.' I haven't heard this face to face with the Blessed One, I haven't received this face to face with the Blessed One, but there is the possibility that the Blessed One would answer in this way."
"If that is what Master Bhumija's teacher says, if that is his view, if that is what he declares, then yes, Master Bhumija's teacher stands, as it were, having struck all of those many priests and contemplatives down by the head."
Prince Jayasena then served Ven. Bhumija from his own dish of milk rice.
Then Ven. Bhumija, after his meal, returning from his almsround, went to the Blessed One. On arrival, having bowed down to the Blessed One, he sat to one side. As he was sitting there he said to the Blessed One: "Just now, lord, early in the morning, I put on my robes and, carrying my bowl and outer robe, went to Prince Jayasena's residence. On arrival, I sat down on a seat made ready. Then Prince Jayasena went to we and, on arrival, exchanged courteous greetings with me. After an exchange of friendly greetings and courtesies, he sat to one side. As he was sitting there he said to me, 'Master Bhumija, there are some priest and contemplatives who espouse this teaching, espouse this view: "If one follows the holy life even when having made a wish [for results]...having made no wish...both having made a wish and having made no wish...neither having made a wish nor having made no wish, one is incapable of obtaining results." With regard to that, what does Master Bhumija's teacher say, what is his view, what does he declare?'
"When this was said, I replied to Prince Jayasena, 'I haven't heard this face to face with the Blessed One, prince, I haven't received this face to face with the Blessed One, but there is the possibility that the Blessed One would answer in this way: "If one follows the holy life inappropriately, even when having made a wish [for results]...having made no wish...both having made a wish and having made no wish...neither having made a wish nor having made no wish, one is incapable of obtaining results. [But] if one follows the holy life appropriately, even when having made a wish...having made no wish...both having made a wish and having made no wish...neither having made a wish nor having made no wish, one is capable of obtaining results." I haven't heard this face to face with the Blessed One, I haven't received this face to face with the Blessed One, but there is the possibility that the Blessed One would answer in this way.'
"'If that is what Master Bhumija's teacher says, if that is his view, if that is what he declares, then yes, Master Bhumija's teacher stands, as it were, having struck all of those many priests and contemplatives down by the head.'
"Answering in this way when thus asked, lord, am I speaking in line with what the Blessed One has said, am I not misrepresenting the Blessed One with what is unfactual, am I answering in line with the Dhamma so that no one whose thinking is in line with the Dhamma will have grounds for criticizing me?"
"Certainly, Bhumija, in answering in this way when thus asked, you are speaking in line with what I have said, you are not misrepresenting me with what is unfactual, and you are answering in line with the Dhamma so that no one whose thinking is in line with the Dhamma will have grounds for criticizing you. For any priests or contemplatives endowed with wrong view, wrong resolve, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration: If they follow the holy life even when having made a wish [for results], they are incapable of obtaining results. If they follow the holy life even when having made no wish, they are incapable of obtaining results. If they follow the holy life even when both having made a wish and having made no wish, they are incapable of obtaining results. If they follow the holy life even when neither having made a wish nor having made no wish, they are incapable of obtaining results. Why is that? Because it is an inappropriate way of obtaining results.
"Suppose a man in need of oil, looking for oil, wandering in search of oil, would pile gravel in a tub and press it, sprinkling it again and again with water. If he were to pile gravel in a tub and press it, sprinkling it again and again with water even when having made a wish [for results]...having made no wish...both having made a wish and having made no wish...neither having made a wish nor having made no wish, he would be incapable of obtaining results. Why is that? Because it is an inappropriate way of obtaining results.
"In the same way, any priests or contemplatives endowed with wrong view, wrong resolve, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration: If they follow the holy life even when having made a wish [for results]...having made no wish...both having made a wish and having made no wish...neither having made a wish nor having made no wish, they are incapable of obtaining results. Why is that? Because it is an inappropriate way of obtaining results.
"Suppose a man in need of milk, looking for milk, wandering in search of milk, would twist the horn of a newly-calved cow. If he were to twist the horn of a newly-calved cow even when having made a wish [for results]...having made no wish...both having made a wish and having made no wish...neither having made a wish nor having made no wish, he would be incapable of obtaining results. Why is that? Because it is an inappropriate way of obtaining results.
"In the same way, any priests or contemplatives endowed with wrong view, wrong resolve, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration: If they follow the holy life even when having made a wish [for results]...having made no wish...both having made a wish and having made no wish...neither having made a wish nor having made no wish, they are incapable of obtaining results. Why is that? Because it is an inappropriate way of obtaining results.
"Suppose a man in need of butter, looking for butter, wandering in search of butter, would sprinkle water on water in a crock and twirl it with a churn-stick. If he were to sprinkle water on water in a crock and twirl it with a churn-stick even when having made a wish [for results]...having made no wish...both having made a wish and having made no wish...neither having made a wish nor having made no wish, he would be incapable of obtaining results. Why is that? Because it is an inappropriate way of obtaining results.
"In the same way, any priests or contemplatives endowed with wrong view, wrong resolve, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration: If they follow the holy life even when having made a wish [for results]...having made no wish...both having made a wish and having made no wish...neither having made a wish nor having made no wish, they are incapable of obtaining results. Why is that? Because it is an inappropriate way of obtaining results.
"Suppose a man in need of fire, looking for fire, wandering in search of fire, would take a fire stick and rub it into a wet, sappy piece of wood. If he were to take a fire stick and rub it into a wet, sappy piece of wood even when having made a wish [for results]...having made no wish...both having made a wish and having made no wish...neither having made a wish nor having made no wish, he would be incapable of obtaining results. Why is that? Because it is an inappropriate way of obtaining results.
"In the same way, any priests or contemplatives endowed with wrong view, wrong resolve, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration: If they follow the holy life even when having made a wish [for results]...having made no wish...both having made a wish and having made no wish...neither having made a wish nor having made no wish, they are incapable of obtaining results. Why is that? Because it is an inappropriate way of obtaining results.
"But as for any priests or contemplatives endowed with right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration: If they follow the holy life even when having made a wish, they are capable of obtaining results. If they follow the holy life even when having made no wish, they are capable of obtaining results. If they follow the holy life even when both having made a wish and having made no wish, they are capable of obtaining results. If they follow the holy life even when neither having made a wish nor having made no wish, they are capable of obtaining results. Why is that? Because it is an appropriate way of obtaining results.
"Suppose a man in need of oil, looking for oil, wandering in search of oil, would pile sesame seeds in a tub and press them, sprinkling them again and again with water. If he were to pile sesame seeds in a tub and press them, sprinkling them again and again with water, even when having made a wish [for results]...having made no wish...both having made a wish and having made no wish...neither having made a wish nor having made no wish, he would be capable of obtaining results. Why is that? Because it is an appropriate way of obtaining results.
"In the same way, any priests or contemplatives endowed with right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration: If they follow the holy life even when having made a wish [for results]...having made no wish...both having made a wish and having made no wish...neither having made a wish nor having made no wish, they are capable of obtaining results. Why is that? Because it is an appropriate way of obtaining results.
"Suppose a man in need of milk, looking for milk, wandering in search of milk, would twist the teat of a newly-calved cow. If he were to twist the teat of a newly-calved cow even when having made a wish [for results]...having made no wish...both having made a wish and having made no wish...neither having made a wish nor having made no wish, he would be capable of obtaining results. Why is that? Because it is an appropriate way of obtaining results.
"In the same way, any priests or contemplatives endowed with right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration: If they follow the holy life even when having made a wish [for results]...having made no wish...both having made a wish and having made no wish...neither having made a wish nor having made no wish, they are capable of obtaining results. Why is that? Because it is an appropriate way of obtaining results.
"Suppose a man in need of butter, looking for butter, wandering in search of butter, would sprinkle water on curds in a crock and twirl them with a churn-stick.[3] If he were to sprinkle water on curds in a crock and twirl them with a churn-stick even when having made a wish [for results]...having made no wish...both having made a wish and having made no wish...neither having made a wish nor having made no wish, he would be capable of obtaining results. Why is that? Because it is an appropriate way of obtaining results.
"In the same way, any priests or contemplatives endowed with right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration: If they follow the holy life even when having made a wish [for results]...having made no wish...both having made a wish and having made no wish...neither having made a wish nor having made no wish, they are capable of obtaining results. Why is that? Because it is an appropriate way of obtaining results.
"Suppose a man in need of fire, looking for fire, wandering in search of fire, would take a fire stick and rub it into a dry, sapless piece of wood. If he were to take a fire stick and rub it into a dry, sapless piece of wood even when having made a wish [for results]...having made no wish...both having made a wish and having made no wish...neither having made a wish nor having made no wish, he would be capable of obtaining results. Why is that? Because it is an appropriate way of obtaining results.
"In the same way, any priests or contemplatives endowed with right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration: If they follow the holy life even when having made a wish [for results], they are capable of obtaining results. If they follow the holy life even when having made no wish, they are capable of obtaining results. If they follow the holy life even when both having made a wish and having made no wish, they are capable of obtaining results. If they follow the holy life even when neither having made a wish nor having made no wish, they are capable of obtaining results. Why is that? Because it is an appropriate way of obtaining results.
"Bhumija, if these four similes had occurred to you in the presence of Prince Jayasena, he would have naturally felt confidence in you and -- feeling confidence -- would have shown his confidence in you."
"But, lord, how could these four similes have occurred to me in the presence of Prince Jayasena, as they are natural to the Blessed One and have never before been heard from him?"
That is what the Blessed One said. Gratified, Ven. Bhumija delighted in the Blessed One's words.
Notes
1. According to the Commentary, Ven. Bhumija was Prince Jayasena's uncle. [Go back]
2. These priests and contemplatives are probably the proponents of non-action, annihilation, and non-relatedness as presented in DN 2. [Go back]
3. To this day, this is the way butter is obtained in rural north India. The churn-stick is a small stick that has attached to its end blocks of wood resembling an orange with alternate sections removed. This is twirled in the curds. The water sprinkled on the curds dilutes the buttermilk, which helps in separating it from the milk fat left on the blocks of the churn-stick. [Go back]
Source: http://world.std.com/~metta/canon/majjhima/mn126.html
(Revised: 9 November 1998 )
Source = BuddhaSasana
[Muïc luïc kinh Trung Boä]