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Majjhima Nikaya131. Kinh Nhaát daï hieàn giaû
(Bhaddekaratta sutta)
Nhö vaày toâi nghe.
Moät thôøi Theá Toân ôû Savatthi (Xaù-veä), Jetavana (Kyø-ñaø laâm), taïi tònh xaù oâng Anathapindika (Caáp Coâ Ñoäc). ÔÛ ñaáy Theá Toân goïi caùc Tyû-kheo: "Naøy caùc Tyû-kheo". --"Thöa vaâng, baïch Theá Toân". Caùc vò Tyû-kheo aáy vaâng ñaùp Theá Toân. Theá Toân noùi nhö sau:
-- Naøy caùc Tyû-kheo, Ta seõ thuyeát giaûng cho caùc OÂng: 'Nhöùt daï Hieàn giaû' (Bhaddekaratta), toång thuyeát vaø bieät thuyeát. Haõy nghe vaø suy nghieäm kyõ, Ta seõ thuyeát giaûng.
-- Thöa vaâng, baïch Theá Toân.
Caùc Tyû-kheo aáy vaâng ñaùp Theá Toân. Theá Toân giaûng nhö sau:
Quaù khöù khoâng truy tìmVaø naøy caùc Tyû-kheo, theá naøo laø truy tìm quaù khöù? Vò aáy nghó: "Nhö vaäy laø saéc cuûa toâi trong quaù khöù", vaø truy tìm söï haân hoan trong aáy; "Nhö vaäy laø thoï cuûa toâi trong quaù khöù", vaø truy tìm söï haân hoan trong aáy; "Nhö vaäy laø töôûng cuûa toâi trong quaù khöù", vaø truy tìm söï haân hoan trong aáy; "Nhö vaäy laø haønh cuûa toâi trong quaù khöù", vaø truy tìm söï haân hoan trong aáy, "Nhö vaäy, laø thöùc cuûa toâi trong quaù khöù", vaø truy tìm söï haân hoan trong aáy. Nhö vaäy, naøy caùc Tyû-kheo, laø truy tìm quaù khöù.
Töông lai khoâng öôùc voïng.
Quaù khöù ñaõ ñoaïn taän,
Töông lai laïi chöa ñeán,
Chæ coù phaùp hieän taïi
Tueä quaùn chính ôû ñaây.
Khoâng ñoäng, khoâng rung chuyeån
Bieát vaäy, neân tu taäp,
Hoâm nay nhieät taâm laøm,
Ai bieát cheát ngaøy mai?
Khoâng ai ñieàu ñình ñöôïc,
Vôùi ñaïi quaân thaàn cheát,
Truù nhö vaäy nhieät taâm,
Ñeâm ngaøy khoâng meät moûi,
Xöùng goïi Nhöùt daï Hieàn,
Baäc an tònh, traàm laëng.Vaø naøy caùc Tyû-kheo, theá naøo laø khoâng truy tìm quaù khöù? Vò aáy nghó: "Nhö vaäy laø saéc cuûa toâi trong quaù khöù", vaø khoâng truy tìm söï haân hoan trong aáy; "Nhö vaäy laø thoï cuûa toâi trong quaù khöù", vaø khoâng truy tìm söï haân hoan trong aáy; "Nhö vaäy laø töôûng cuûa toâi... Nhö vaäy laø haønh cuûa toâi... Nhö vaäy laø thöùc cuûa toâi trong quaù khöù"; vaø khoâng truy tìm söï haân hoan trong aáy. Nhö vaäy, naøy caùc Tyû-kheo, laø khoâng truy tìm quaù khöù.
Vaø naøy caùc Tyû-kheo, theá naøo öôùc voïng töông lai? Vò aáy nghó: "Mong raèng nhö vaäy seõ laø saéc cuûa toâi trong töông lai", vaø truy tìm söï haân hoan trong aáy; "Mong raèng nhö vaäy seõ laø thoï cuûa toâi trong töông lai", vaø truy tìm söï haân hoan trong aáy; "Mong raèng nhö vaäy laø töôûng cuûa toâi... laø haønh cuûa toâi... Nhö vaäy laø thöùc cuûa toâi trong töông lai", vaø truy tìm söï haân hoan trong aáy. Nhö vaäy, naøy caùc Tyû-kheo, laø öôùc voïng trong töông lai.
Vaø naøy caùc Tyû-kheo, theá naøo laø khoâng öôùc voïng trong töông lai? Vò aáy nghó: "Mong raèng nhö vaäy seõ laø saéc cuûa toâi trong töông lai", vaø khoâng truy tìm haân hoan trong aáy; "Mong raèng nhö vaäy seõ laø thoï cuûa toâi trong töông lai", vaø khoâng truy tìm haân hoan trong aáy; "Mong raèng nhö vaäy seõ laø töôûng... seõ laø haønh... seõ laø thöùc cuûa toâi trong töông lai, "vaø khoâng truy tìm haân hoan trong aáy. Nhö vaäy, naøy caùc Tyû-kheo, laø öôùc voïng trong töông lai.
Vaø naøy caùc Tyû-kheo, nhö theá naøo laø bò loâi cuoán trong caùc phaùp hieän taïi? ÔÛ ñaây, naøy caùc Tyû-kheo, coù keû voâ vaên phaøm phu khoâng ñi ñeán caùc baäc Thaùnh, khoâng thuaàn thuïc phaùp caùc baäc Thaùnh, khoâng tu taäp phaùp caùc baäc Thaùnh; khoâng ñi ñeán caùc baäc Chaân nhaân, khoâng thuaàn thuïc phaùp caùc baäc Chaân nhaân, khoâng tu taäp phaùp caùc baäc Chaân nhaân; quaùn saéc laø töï ngaõ, hay quaùn töï ngaõ laø coù saéc, hay quaùn saéc laø trong töï ngaõ, hay quaùn töï ngaõ laø trong saéc, hay vò aáy quaùn thoï laø töï ngaõ, hay quaùn töï ngaõ laø coù thoï; hay quaùn thoï laø trong töï ngaõ, hay quaùn töï ngaõ laø trong thoï, hay vò aáy quaùn töôûng laø trong töï ngaõ, hay quaùn töï ngaõ laø coù töôûng, hay vò aáy quaùn töôûng laø töï ngaõ, hay quaùn töï ngaõ laø coù töôûng, hay vò aáy quaùn haønh laø töï ngaõ, hay vò aáy quaùn töï ngaõ laø coù haønh, hay vò aáy quaùn haønh laø trong töï ngaõ, hay vò aáy quaùn töï ngaõ laø trong haønh; hay vò aáy quaùn thöùc laø töï ngaõ, hay quaùn töï ngaõ laø coù thöùc, hay quaùn thöùc laø trong töï ngaõ, hay quaùn töï ngaõ laø trong thöùc. Nhö vaäy, naøy caùc Tyû-kheo, laø bò loâi cuoán trong caùc phaùp hieän taïi.
Vaø naøy caùc Tyû-kheo, theá naøo laø khoâng bò loâi cuoán trong caùc phaùp hieän taïi? ÔÛ ñaây, naøy caùc Tyû-kheo, coù vò Ña vaên Thaùnh ñeä töû ñi ñeán caùc baäc Thaùnh, thuaàn thuïc phaùp caùc baäc Thaùnh, tu taäp phaùp caùc baäc Thaùnh, ñi ñeán caùc baäc Chaân nhaân, thuaàn thuïc phaùp caùc baäc Chaân nhaân, tu taäp phaùp caùc baäc Chaân nhaân. Vò naøy khoâng quaùn saéc laø töï ngaõ, khoâng quaùn töï ngaõ laø coù saéc, khoâng quaùn saéc laø trong töï ngaõ, khoâng quaùn töï ngaõ trong saéc; khoâng quaùn thoï... khoâng quaùn töôûng... khoâng quaùn haønh... khoâng quaùn thöùc laø töï ngaõ, khoâng quaùn töï ngaõ laø coù thöùc, khoâng quaùn thöùc trong töï ngaõ, khoâng quaùn töï ngaõ trong thöùc. Nhö vaäy, naøy caùc Tyû-kheo, laø khoâng bò loâi cuoán trong caùc phaùp hieän taïi.
Quaù khöù khoâng truy tìmKhi ta noùi: "Naøy caùc Tyû-kheo, Ta seõ giaûng cho caùc OÂng: 'Nhöùt daï Hieàn giaû', toång thuyeát vaø bieät thuyeát", chính duyeân ôû ñaây maø noùi vaäy.
Töông lai khoâng öôùc voïng.
Quaù khöù ñaõ ñoaïn taän,
Töông lai laïi chöa ñeán,
Chæ coù phaùp hieän taïi
Tueä quaùn chính ôû ñaây.
Khoâng ñoäng, khoâng rung chuyeån
Bieát vaäy, neân tu taäp,
Hoâm nay nhieät taâm laøm,
Ai bieát cheát ngaøy mai?
Khoâng ai ñieàu ñình ñöôïc,
Vôùi ñaïi quaân thaàn cheát,
Truù nhö vaäy nhieät taâm,
Ñeâm ngaøy khoâng meät moûi,
Xöùng goïi Nhöùt daï Hieàn,
Baäc an tònh, traàm laëng.Theá Toân thuyeát giaûng nhö vaäy. Caùc Tyû-kheo aáy hoan hyû, tín thoï lôøi daïy cuûa Theá Toân.
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).
9/99
Majjhima Nikaya 131
Bhaddekaratta Sutta
An Auspicious DayTranslated by Bhikkhu Thanissaro
Translator's IntroductionThe title of this discourse has sparked some controversy, centered on the word "ratta." Modern translators in Asian vernaculars are unanimous in rendering it as "night," a reading seconded by Sanskrit and Tibetan versions of the discourse. Translators working in English have balked at this reading, however, on the grounds that the title it yields -- "Auspicious One-Night" -- makes no sense. Thus I.B. Horner drops the word "ratta" for her translation entirely; Ven Ñanamoli renders it as "attachment," yielding "One Fortunate Attachment"; and Ven. Ñanananda, taking his cue from Ven. Ñanamoli, renders it as "lover," yielding "Ideal Lover of Solitude."
If we look at idiomatic Pali usage, though, we find that there is good reason to stick with the traditional reading of "night." There is a tendency in the Pali Canon to speak of a 24-hour period of day and night as a "night." This would be natural for a society that used a lunar calendar -- marking the passage of time by the phases of the moon -- just as it is natural for us, using a solar calendar, to call the same period of time a "day." As the verse that forms the summary of this discourse explicitly mentions one practicing "relentlessly both day and night," the "night" in the title of the discourse would seem to be a 24-hour, rather than a 12-hour, night -- and so I have chosen to render the Pali idiom into its English equivalent: An Auspicious Day.
Ven. Ñanamoli is probably right in assuming that "bhaddekaratta" was a pre-Buddhist term that the Buddha adopted and re-interpreted in light of his own teaching. The point of the discourse would thus be that -- instead of the play of cosmic forces, the stars, or the lucky omens -- one's own development of the mind's attitude to time is what makes a day auspicious.
I have heard that on one occasion the Blessed One was staying in Savatthi, at Jetavana, the park of Anathapindika. There he addressed the monks: "Monks!"
"Yes, lord," the monks replied.
The Blessed One said: "Monks, I will teach you the summary and exposition of one who has had an auspicious day. Listen and pay close attention. I will speak."
"As you say, lord," the monks replied.
The Blessed One said:
One would not chase after the past,"And how, monks, does one chase after the past? One gets carried away with the delight of 'In the past I had such a form (body)'...'In the past I had such a feeling'...'In the past I had such a perception'...'In the past I had such a thought-fabrication"...'In the past I had such a consciousness.' This is called chasing after the past.
nor place expectations on the future.
What is past
is left behind.
The future
is as yet unreached.
Whatever quality is present
one clearly sees right there,
right there.
Unvanquished, unshaken,
that's how one develops the mind.Ardently doing one's duty today,
for -- who knows? -- tomorrow
death may come.
There is no bargaining
with Death and his mighty horde.Whoever lives thus ardently,
relentlessly
both day and night,
has truly had an auspicious day:
So says the Peaceful Sage."And how does one not chase after the past? One does not get carried away with the delight of 'In the past I had such a form (body)'...'In the past I had such a feeling'...'In the past I had such a perception'...'In the past I had such a thought-fabrication"...'In the past I had such a consciousness.' This is called not chasing after the past.
"And how does one place expectations on the future? One gets carried away with the delight of 'In the future I might have such a form (body)'...'In the future I might have such a feeling'...'In the future I might have such a perception'...'In the future I might have such a thought-fabrication"...'In the future I might have such a consciousness.' This is called placing expectations on the future.
"And how does one not place expectations on the future? One does not get carried away with the delight of 'In the future I might have such a form (body)'...'In the future I might have such a feeling'...'In the future I might have such a perception'...'In the future I might have such a thought-fabrication"...'In the future I might have such a consciousness.' This is called not placing expectations on the future.
"And how is one vanquished with regard to present qualities? There is the case where an uninstructed run-of-the-mill person who has not seen the noble ones, is not versed in the teachings of the noble ones, is not trained in the teachings of the noble ones, sees form as self, or self as possessing form, or form as in self, or self as in form.
"He/she sees feeling as self, or self as possessing feeling, or feeling as in self, or self as in feeling.
"He/she sees perception as self, or self as possessing perception, or perception as in self, or self as in perception.
"He/she sees thought-fabrications as self, or self as possessing thought-fabrications, or thought-fabrications as in self, or self as in thought-fabrications.
"He/she sees consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. This is called being vanquished with regard to present qualities.
"And how is one not vanquished with regard to present qualities? There is the case where a noble disciple who has seen the noble ones, is versed in the teachings of the noble ones, is well-trained in the teachings of the noble ones, does not see form as self, or self as possessing form, or form as in self, or self as in form.
"He/she does not see feeling as self, or self as possessing feeling, or feeling as in self, or self as in feeling.
"He/she does not see perception as self, or self as possessing perception, or perception as in self, or self as in perception.
"He/she does not see thought-fabrications as self, or self as possessing thought-fabrications, or thought-fabrications as in self, or self as in thought-fabrications.
"He/she does not see consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. This is called not being vanquished with regard to present qualities.
One would not chase after the past,"'Monks, I will teach you the summary and exposition of one who has had an auspicious day.' Thus it was said, and in reference to this was it said."
nor place expectations on the future.
What is past
is left behind.
The future
is as yet unreached.
Whatever quality is present
one clearly sees right there,
right there.
Unvanquished, unshaken,
that's how one develops the mind.Ardently doing one's duty today,
for -- who knows? -- tomorrow
death may come.
There is no bargaining
with Death and his mighty horde.Whoever lives thus ardently,
relentlessly
both day and night,
has truly had an auspicious day:
So says the Peaceful Sage.That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.
Source: http://world.std.com/~metta/canon/majjhima/mn131.html
(Revised: 9 November 1998 )
Source = BuddhaSasana
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