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Trung Boä Kinh
Majjhima Nikaya136. Ñaïi kinh Nghieäp phaân bieät
(Mahaøkammavibhanga)
Nhö vaày toâi nghe.
Moät thôøi Theá Toân ôû Rajagaha (Vöông Xaù), Veluvana (Truùc Laâm), taïi choã nuoâi döôõng soùc.
Luùc baáy giôø Toân giaû Samiddhi truù taïi moät caùi coác trong röøng. Roài du só ngoaïi ñaïo Potaliputta tieâu dao taûn boä, tuaàn töï du haønh, ñi ñeán Toân giaû Samiddhi; sau khi ñeán, noùi leân vôùi Toân giaû Samiddhi 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, du só ngoaïi ñaïo Potaliputta thöa vôùi Toân giaû Samiddhi:
-- Naøy Hieàn giaû Samiddhi, tröôùc maët Theá Toân, toâi töï thaân nghe, töï thaân ghi nhaän nhö sau: "Hö voïng laø thaân nghieäp, hö voïng laø khaåu nghieäp, chæ coù yù nghieäp laø chaân thaät. Vaø coù moät Thieàn chöùng (samapatti), do thaønh töïu Thieàn chöùng naøy, seõ khoâng coù caûm giaùc gì".
-- Naøy Hieàn giaû Potaliputta, chôù coù noùi vaäy. Naøy Hieàn giaû Potaliputta, chôù coù noùi vaäy. Chôù coù phæ baùng Theá Toân; phæ baùng Theá Toân laø khoâng toát. Theá Toân khoâng coù noùi nhö vaäy: "Hö voïng laø thaân nghieäp, hö voïng laø khaåu nghieäp, chæ coù yù nghieäp laø chaân thaät". Vaø Hieàn giaû, coù moät Thieàn Chöùng, do thaønh töïu thieàn chöùng naøy, seõ khoâng coù caûm giaùc gì.
-- Ngaøi xuaát gia ñaõ bao laâu, thöa Hieàn giaû Samiddhi?
-- Khoâng laâu, thöa Hieàn giaû. Coù ba naêm.
-- Nay ôû ñaây chuùng toâi coøn hoûi caùc Tyû-kheo tröôûng laõo laøm gì khi moät taân Tyû-kheo nghó raèng caàn phaûi baûo veä vò Ñaïo sö nhö vaäy. Thöa Hieàn giaû Samiddhi, khi moät ngöôøi coù duïng yù laøm thaân nghieäp, khaåu nghieäp, yù nghieäp thôøi ngöôøi aáy coù caûm giaùc gì?
-- Naøy Hieàn giaû Potaliputta, khi moät ngöôøi coù duïng yù laøm thaân nghieäp, khaåu nghieäp, yù nghieäp thôøi ngöôøi aáy caûm giaùc khoå ñau.
Roài du só ngoaïi ñaïo Potaliputta, khoâng taùn thaùn cuõng khoâng phaûn ñoái lôøi noùi cuûa Toân giaû Samiddhi. Khoâng taùn thaùn, khoâng phaûn ñoái, du só ngoaïi ñaïo Potaliputta töø choã ngoài ñöùng daäy roài ra ñi.
Roài Toân giaû Samiddhi, sau khi du só ngoaïi ñaïo Potaliputta ra ñi khoâng bao laâu, lieàn ñi ñeán Toân giaû Ananda; sau khi ñeán, noùi leân vôùi Toân giaû Ananda 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, Toân giaû Samiddhi keå laïi cho Toân giaû Ananda taát caû cuoäc ñaøm thoaïi vôùi du só ngoaïi ñaïo Potaliputta. Sau khi nghe noùi vaäy, Toân giaû Ananda noùi vôùi Toân giaû Samiddhi:
-- Naøy Hieàn giaû Samiddhi, ñaây laø ñeà taøi moät caâu chuyeän caàn phaûi yeát kieán Theá Toân. Naøy Hieàn giaû Samiddhi, chuùng ta haõy ñi ñeán Theá Toân, sau khi ñeán haõy trình baøy leân Theá Toân roõ yù nghóa naøy. Theá Toân traû lôøi chuùng ta nhö theá naøo, chuùng ta haõy nhö vaäy thoï trì.
-- Thöa vaâng, Hieàn giaû.
Toân giaû Samiddhi vaâng ñaùp Toân giaû Ananda. Roài Toân giaû Ananda vaø Toân giaû Samiddhi ñi ñeán Theá Toân; sau khi ñeán ñaûnh leã Theá Toân roài ngoài xuoáng moät beân. Ngoài xuoáng moät beân, Toân giaû Ananda, trình leân Theá Toân taát caû caâu chuyeän giöõa Toân giaû Samiddhi vôùi du só ngoaïi ñaïo Potaliputta.
Khi nghe noùi vaäy, Theá Toân noùi vôùi Toân giaû Ananda:
-- Naøy Ananda, Ta chöa töøng thaáy du só ngoaïi ñaïo Potaliputta, thôøi caâu chuyeän naøy töø ñaây xaûy ra? Naøy Ananda, caâu hoûi ñaùng lyù phaûi traû lôøi phaân tích roõ raøng cho du só ngoaïi ñaïo Potaliputta, laïi ñöôïc keû ngu si Samiddhi naøy traû lôøi theo moät chieàu.
Khi nghe noùi vaäy, Toân giaû Udayi baïch Theá Toân:
-- Baïch Theá Toân, neáu ñaây laø yù nghóa cuûa Toân giaû Samiddhi noùi leân, thôøi caûm giaùc gì ngöôøi aáy caûm thoï laø caûm giaùc khoå ñau.
Roài Theá Toân noùi vôùi Toân giaû Ananda:
-- Naøy Ananda, haõy xem con ñöôøng sai laïc cuûa keû ngu si Udayi naøy. Naøy Ananda, Ta bieát raèng, neáu nay keû ngu si Udayi naøy môû mieäng ra (ñeà caäp vaán ñeà gì), oâng aáy seõ môû mieäng ñeà caäp moät caùch khoâng nhö lyù (ayoniso). Naøy Ananda, thaät söï choã khôûi thuûy cuûa du só ngoaïi ñaïo Potaliputta hoûi laø veà ba caûm thoï. Naøy Ananda, neáu keû ngu si Samiddhi naøy ñöôïc du só ngoaïi ñaïo Potaliputta hoûi nhö vaäy vaø traû lôøi nhö sau: "Naøy Hieàn giaû Potaliputta, neáu moät ai coù duïng yù laøm thaân nghieäp, khaåu nghieäp, yù nghieäp, coù khaû naêng ñöa ñeán laïc thoï, ngöôøi aáy seõ caûm giaùc laïc thoï. Naøy Hieàn giaû Potaliputta, neáu moät ai coù duïng yù laøm thaân nghieäp, khaåu nghieäp, yù nghieäp coù khaû naêng ñöa ñeán khoå thoï, ngöôøi aáy seõ caûm giaùc khoå thoï. Naøy Hieàn giaû Potaliputta, neáu moät ai coù duïng yù laøm thaân nghieäp, khaåu nghieäp, yù nghieäp coù khaû naêng ñöa ñeán baát khoå baát laïc thoï, ngöôøi aáy seõ caûm giaùc baát khoå baát laïc thoï"; neáu traû lôøi nhö vaäy, naøy Ananda, keû ngu si Samiddhi ñaõ traû lôøi moät caùch chôn chaùnh cho du só ngoaïi ñaïo Potaliputta. Vaø laïi nöõa, naøy Ananda, nhöõng keû du só ngoaïi ñaïo ngu si, keùm hoïc, hoï seõ hieåu ñöôïc ñaïi phaân bieät veà nghieäp cuûa Nhö Lai, naøy Ananda, neáu OÂng nghe Nhö Lai phaân tích ñaïi phaân bieät veà nghieäp".
-- Baïch Theá Toân, nay ñaõ ñeán thôøi; baïch Thieän Theä nay ñaõ ñeán thôøi, Theá Toân haõy phaân tích ñaïi phaân bieät veà nghieäp! Sau khi nghe Theá Toân, caùc Tyû-kheo seõ thoï trì.
-- Vaäy naøy Ananda, haõy nghe vaø kheùo taùc yù, Ta seõ noùi:
-- Thöa vaâng, baïch Theá Toân.
Toân giaû Ananda vaâng ñaùp Theá Toân. Theá Toân noùi nhö sau:
-- Naøy Ananda, coù boán loaïi ngöôøi naøy coù maët ôû ñôøi. Theá naøo laø boán? ÔÛ ñaây, naøy Ananda, coù ngöôøi saùt sanh, laáy cuûa khoâng cho, soáng taø haïnh trong caùc duïc, noùi laùo, noùi hai löôõi, noùi lôøi aùc khaåu, noùi lôøi phuø phieám, coù tham duïc, coù saân taâm, coù taø kieán; sau khi thaân hoaïi maïng chung, ngöôøi aáy sanh vaøo coõi döõ, aùc thuù, ñoïa xöù, ñòa nguïc.
Nhöng ôû ñaây, naøy Ananda, coù ngöôøi saùt sanh,... coù taø kieán; sau khi thaân hoaïi maïng chung, ngöôøi aáy sanh vaøo thieän thuù, Thieân giôùi, coõi ñôøi naøy.
ÔÛ ñaây, naøy Ananda, coù ngöôøi töø boû saùt sanh, töø boû laáy cuûa khoâng cho, töø boû taø haïnh trong caùc duïc, töø boû noùi laùo, töø boû noùi hai löôõi, töø boû noùi aùc khaåu, töø boû noùi lôøi phuø phieám, töø boû tham duïc, töø boû saân taâm, coù chaùnh kieán; sau khi thaân hoaïi maïng chung, ngöôøi aáy ñöôïc sanh vaøo thieän thuù, Thieân giôùi, coõi ñôøi naøy.
Nhöng ôû ñaây, naøy Ananda, coù ngöôøi töø boû saùt sanh,... coù chaùnh kieán; sau khi thaân hoaïi maïng chung, ngöôøi aáy sanh vaøo coõi döõ, aùc thuù, ñoïa xöù, ñòa nguïc.
ÔÛ ñaây, naøy Ananda, coù vò Sa-moân hay Baø-la-moân nhôø nhieät taâm, nhôø tinh taán, nhôø caàn maãn, nhôø khoâng phoùng daät, nhôø chaùnh taùc yù, neân taâm nhaäp ñònh. Khi taâm nhaäp ñònh, nhôø thieân nhaõn thanh tònh sieâu nhaân, vò aáy thaáy coù ngöôøi ôû ñaây saùt sanh, laáy cuûa khoâng cho, soáng taø haïnh trong caùc duïc, noùi laùo, noùi hai löôõi, noùi aùc khaåu, noùi lôøi phuø phieám, coù tham duïc, coù saân taâm, coù taø kieán; sau khi thaân hoaïi maïng chung, ngöôøi aáy sanh vaøo coõi döõ, aùc thuù, ñoïa xöù, ñòa nguïc. Vò aáy noùi nhö sau: "Thaät söï coù nhöõng aùc nghieäp, coù quaû baùo aùc haïnh. Vaø ta ñaõ thaáy coù ngöôøi ôû ñaây saùt sanh, laáy cuûa khoâng cho... noùi hai löôõi... coù taø kieán, sau khi thaân hoaïi maïng chung, ngöôøi aáy sanh vaøo coõi döõ, aùc thuù, ñoïa xöù, ñòa nguïc". Vò aáy noùi nhö sau: "Chaéc chaén taát caû moïi ngöôøi saùt sanh, laáy cuûa khoâng cho... coù taø kieán; sau khi thaân hoaïi maïng chung, hoï ñeàu sanh vaøo coõi döõ, aùc thuù, ñoïa xöù, ñòa nguïc". Nhöõng ai bieát nhö vaäy, nhöõng vò aáy bieát moät caùch chôn chaùnh. Nhöõng ai bieát khaùc nhö vaäy, trí cuûa hoï thuoäc taø trí. Nhö vaäy, ñieàu vò aáy töï mình bieát, töï mình thaáy, töï mình hieåu roõ, ôû ñaây, vò aáy naém giöõ, chaáp tröôùc vaø tuyeân boá: "Chæ nhö vaäy môùi chôn thöïc, ngoaøi ra ñeàu laø hö voïng".
ÔÛ ñaây, naøy Ananda, coù Sa-moân hay Baø-la-moân, nhôø nhieät taâm, nhôø tinh taán,... vò aáy thaáy coù ngöôøi saùt sanh, laáy cuûa khoâng cho... coù taø kieán; sau khi thaân hoaïi maïng chung, vò aáy ñöôïc sanh vaøo thieän thuù, Thieân giôùi, coõi ñôøi naøy. Vò aáy noùi nhö sau: "Thaät söï khoâng coù nhöõng aùc nghieäp, khoâng coù quaû baùo aùc haïnh. Vaø ta ñaõ thaáy coù ngöôøi ôû ñaây saùt sanh, laáy cuûa khoâng cho... coù taø kieán; sau khi thaân hoaïi maïng chung, ñöôïc sanh vaøo thieän thuù, Thieân giôùi, coõi ñôøi naøy. Vò aáy noùi nhö sau: "Chaéc chaén taát caû moïi ngöôøi saùt sanh, laáy cuûa khoâng cho... coù taø kieán; "sau khi thaân hoaïi maïng chung, hoï ñeàu ñöôïc sanh vaøo thieän thuù, Thieân giôùi, coõi ñôøi naøy". Nhöõng ai bieát nhö vaäy, nhöõng vò aáy bieát moät caùch chôn chaùnh. Nhöõng ai bieát khaùc nhö vaäy, trí cuûa hoï thuoäc taø kieán". Nhö vaäy, ñieàu vò aáy töï mình bieát, töï mình thaáy, töï mình hieåu roõ, ôû ñaây vò aáy naém giöõ, chaáp tröôùc vaø tuyeân boá: "Chæ nhö vaäy môùi chaân thöïc, ngoaøi ra ñeàu laø hö voïng".
ÔÛ ñaây, naøy Ananda, coù Sa-moân hay Baø-la-moân, nhôø nhieät taâm, nhôø tinh taán,... vò aáy thaáy coù ngöôøi ôû ñaây töø boû saùt sanh, töø boû laáy cuûa khoâng cho... coù chaùnh kieán; sau khi thaân hoaïi maïng chung, ngöôøi aáy sanh vaøo thieän thuù, Thieân giôùi, coõi ñôøi naøy. Vò aáy noùi nhö sau: "Thaät söï coù nhöõng thieän nghieäp, coù quaû baùo thieän haïnh. Vaø ta ñaõ thaáy coù ngöôøi ôû ñaây töø boû saùt sanh, töø boû laáy cuûa khoâng cho... coù chaùnh kieán sau khi thaân hoaïi maïng chung, sanh vaøo thieän thuù, Thieân giôùi, coõi ñôøi naøy". Vò aáy noùi nhö sau: "Chaéc chaén taát caû moïi ngöôøi töø boû saùt sanh, töø boû laáy cuûa khoâng cho... coù chaùnh kieán; sau khi thaân hoaïi maïng chung, hoï ñeàu sanh vaøo thieän thuù, Thieân giôùi, coõi ñôøi naøy. Nhöõng ai bieát nhö vaäy, nhöõng vò aáy bieát moät caùch chôn chaùnh. Nhöõng ai bieát khaùc nhö vaäy, trí cuûa hoï thuoäc taø trí". Nhö vaäy, ñieàu naøy vò aáy töï mình bieát, töï mình thaáy, töï mình hieåu roõ, ôû ñaây vò aáy naém giöõ, chaáp tröôùc vaø tuyeân boá: "Chæ nhö vaäy môùi chôn thöïc, ngoaøi ra ñeàu laø hö voïng".
ÔÛ ñaây, naøy Ananda, coù Sa-moân... vò aáy thaáy coù ngöôøi töø boû saùt sanh, töø boû laáy cuûa khoâng cho... coù chaùnh kieán; sau khi thaân hoaïi maïng chung, ngöôøi aáy bò sanh vaøo coõi döõ, aùc thuù, ñoïa xöù, ñòa nguïc. Vò aáy noùi nhö sau: "Thaät söï khoâng coù nhöõng thieän nghieäp, khoâng coù quaû baùo thieän haïnh. Vaø Ta ñaõ thaáy coù ngöôøi ôû ñaây töø boû saùt sanh, töø boû laáy cuûa khoâng cho... coù chaùnh kieán; sau khi thaân hoaïi maïng chung, ngöôøi aáy bò sanh vaøo coõi döõ, aùc thuù, ñoïa xöù, ñòa nguïc". Vò aáy noùi nhö sau: "Chaéc chaén taát caû moïi ngöôøi töø boû saùt sanh, töø boû laáy cuûa khoâng cho... coù chaùnh kieán; sau khi thaân hoaïi maïng chung, hoï ñeàu bò sanh vaøo coõi döõ, aùc thuù, ñoïa xöù, ñòa nguïc. Nhöõng ai bieát nhö vaäy, nhöõng vò aáy bieát moät caùch chaân chaùnh. Nhöõng ai bieát khaùc nhö vaäy, trí cuûa hoï thuoäc taø kieán". Nhö vaäy, ñieàu vò aáy töï mình bieát, töï mình thaáy, töï mình hieåu roõ, ôû ñaây vò aáy naém giöõ, chaáp tröôùc vaø tuyeân boá: "Chæ nhö vaäy môùi chaân thöïc, ngoaøi ra ñeàu laø hö voïng".
ÔÛ ñaây, naøy Ananda, Sa-moân hay Baø-la-moân naøo noùi nhö sau: "Chaéc chaén coù aùc nghieäp, coù quaû baùo aùc nghieäp". Nhö vaäy, Ta chaáp nhaän cho vò aáy. Vò aáy noùi nhö sau: "Toâi ñaõ thaáy ôû ñaây coù ngöôøi saùt sanh, laáy cuûa khoâng cho... coù taø kieán, sau khi thaân hoaïi maïng chung, toâi thaáy ngöôøi aáy sanh vaøo coõi döõ, aùc thuù, ñoïa xöù, ñòa nguïc". Nhö vaäy, Ta cuõng chaáp nhaän cho vò aáy. Coøn neáu vò aáy noùi nhö sau: "Chaéc chaén taát caû nhöõng ai saùt sanh, laáy cuûa khoâng cho... ; sau khi thaân hoaïi maïng chung, hoï ñeàu sanh vaøo coõi döõ, aùc thuù, ñoïa xöù, ñòa nguïc", nhö vaäy, Ta khoâng chaáp nhaän cho vò aáy. Vaø neáu vò aáy noùi nhö sau: "Nhöõng ai bieát nhö vaäy, nhöõng vò aáy bieát moät caùch chaân chaùnh. Nhöõng ai bieát khaùc nhö vaäy, trí cuûa hoï thuoäc taø kieán"; nhö vaäy, Ta khoâng chaáp nhaän cho vò aáy. Ñieàu vò aáy töï mình bieát, töï mình thaáy, töï mình hieåu roõ, ôû ñaây vò aáy naém giöõ, chaáp tröôùc vaø tuyeân boá: "Chæ nhö vaäy môùi chôn thöïc, ngoaøi ra ñeàu laø hö voïng". Nhö vaäy, Ta cuõng khoâng chaáp nhaän cho vò aáy. Vì côù sao? Khaùc nhö vaäy, naøy Ananda, laø trí cuûa Nhö Lai veà Ñaïi phaân bieät veà nghieäp.
ÔÛ ñaây, naøy Ananda, Sa-moân hay Baø-la-moân naøo noùi nhö sau: "Chaéc chaén khoâng coù aùc nghieäp, khoâng coù quaû baùo aùc haïnh". Nhö vaäy, Ta khoâng chaáp nhaän cho vò aáy. Vaø vò aáy noùi nhö sau: "Toâi ñaõ thaáy ôû ñaây coù ngöôøi saùt sanh, laáy cuûa khoâng cho... coù taø kieán; sau khi thaân hoaïi maïng chung, toâi thaáy ngöôøi aáy sanh vaøo thieän thuù, Thieân giôùi, coõi ñôøi naøy". Nhö vaäy, Ta chaáp nhaän cho vò aáy. Coøn neáu vò aáy noùi nhö sau: "Chaéc chaén taát caû nhöõng ai saùt sanh, laáy cuûa khoâng cho... taát caû sau khi thaân hoaïi maïng chung, hoï ñeàu sanh vaøo thieän thuù Thieân giôùi, coõi ñôøi naøy"; nhö vaäy, Ta khoâng chaáp nhaän cho vò aáy. Vaø neáu vò aáy noùi nhö sau: "Nhöõng ai bieát nhö vaäy, nhöõng vò aáy bieát moät caùch chôn chaùnh. Nhöõng ai bieát khaùc nhö vaäy, trí cuûa hoï thuoäc taø kieán"; nhö vaäy, Ta khoâng chaáp nhaän cho vò aáy. Ñieàu vò aáy töï mình bieát, töï mình thaáy, töï mình hieåu roõ, ôû ñaây, vò aáy naém giöõ, chaáp tröôùc vaø tuyeân boá: "Chæ nhö vaäy môùi chôn thöïc, ngoaøi ra ñeàu laø hö voïng". Nhö vaäy Ta cuõng khoâng chaáp nhaän cho vò aáy. Vì côù sao? Khaùc nhö vaäy, naøy Ananda, laø trí cuûa Nhö Lai veà Ñaïi phaân bieät veà nghieäp.
ÔÛ ñaây, naøy Ananda, Sa-moân hay Baø-la-moân naøo noùi nhö sau: "Chaéc chaén coù thieän nghieäp, coù quaû baùo thieän haïnh". Nhö vaäy Ta chaáp nhaän cho vò aáy. Vaø vò aáy noùi nhö sau: "Toâi ñaõ thaáy ôû ñaây coù ngöôøi töøuï boû saùt sanh, töø boû laáy cuûa khoâng cho... coù chaùnh kieán; sau khi thaân hoaïi maïng chung, toâi thaáy ngöôøi aáy sanh vaøo thieän thuù, Thieân giôùi, coõi ñôøi naøy". Nhö vaäy, Ta cuõng chaáp nhaän cho vò aáy. Coøn neáu vò aáy noùi nhö sau: "Chaéc chaén taát caû nhöõng ai töø boû saùt sanh, töø boû laáy cuûa khoâng cho... taát caû sau khi thaân hoaïi maïng chung; hoï ñeàu sanh vaøo thieän thuù, Thieân giôùi, coõi ñôøi naøy"; nhö vaäy, Ta khoâng chaáp nhaän cho vò aáy. Vaø neáu vò aáy noùi nhö sau: "Nhöõng ai bieát nhö vaäy, nhöõng vò aáy bieát moät caùch chaân chaùnh. Nhöõng ai bieát khaùc nhö vaäy, trí cuûa hoï thuoäc taø kieán", nhö vaäy, Ta cuõng khoâng chaáp nhaän cho vò aáy. Ñieàu vò aáy töï mình bieát, töï mình thaáy, töï mình hieåu roõ, ôû ñaây, vò aáy naém giöõ, chaáp tröôùc vaø tuyeân boá: "Chæ nhö vaäy môùi chôn thöïc, ngoaøi ra ñeàu laø hö voïng". Nhö vaäy, Ta cuõng khoâng chaáp nhaän cho vò aáy. Vì côù sao? Khaùc nhö vaäy, naøy Ananda, laø trí cuûa Nhö Lai veà Ñaïi phaân bieät veà nghieäp.
ÔÛ ñaây, naøy Ananda, Sa-moân hay Baø-la-moân naøo noùi nhö sau: "Chaéc chaén khoâng coù thieän nghieäp, khoâng coù quaû baùo thieän haïnh ". Nhö vaäy, Ta khoâng chaáp nhaän cho vò aáy. Vaø vò aáy noùi nhö sau: "Toâi ñaõ thaáy ôû ñaây coù ngöôøi töø boû saùt sanh, töø boû laáy cuûa khoâng cho... coù chaùnh kieán; sau khi thaân hoaïi maïng chung, toâi thaáy ngöôøi aáy sanh vaøo coõi döõ, aùc thuù, ñoïa xöù, ñòa nguïc". Nhö vaäy, Ta chaáp nhaän cho vò aáy. Coøn neáu vò aáy noùi nhö sau: "Chaéc chaén nhöõng ai töø boû saùt sanh, töø boû laáy cuûa khoâng cho... coù chaùnh kieán, taát caû sau khi thaân hoaïi maïng chung, hoï ñeàu sanh vaøo coõi döõ, aùc thuù, ñoïa xöù, ñòa nguïc"; nhö vaäy, Ta cuõng khoâng chaáp nhaän cho vò aáy. Vaø neáu vò aáy noùi nhö sau: "Nhöõng ai bieát nhö vaäy, nhöõng vò aáy bieát moät caùch chaân chaùnh. Nhöõng ai bieát khaùc nhö vaäy, trí cuûa hoï thuoäc taø kieán"; nhö vaäy, Ta cuõng khoâng chaáp nhaän cho vò aáy. Ñieàu vò aáy töï mình bieát, töï mình thaáy, töï mình hieåu roõ, ôû ñaây vò aáy naém giöõ, chaáp tröôùc vaø tuyeân boá: "Chæ nhö vaäy môùi chôn thöïc, ngoaøi ra ñeàu laø hö voïng". Nhö vaäy, Ta cuõng khoâng chaáp nhaän cho vò aáy. Vì côù sao? Khaùc nhö vaäy, naøy Ananda, laø trí cuûa Nhö Lai veà Ñaïi phaân bieät veà nghieäp.
ÔÛ ñaây, naøy Ananda, ngöôøi naøo saùt sanh, laáy cuûa khoâng cho... coù taø kieán; sau khi thaân hoaïi maïng chung, ngöôøi aáy bò sanh vaøo coõi döõ, aùc thuù, ñoïa xöù, ñòa nguïc... Hoaëc laø moät aùc nghieäp ñöa ñeán caûm giaùc khoå thoï do ngöôøi aáy laøm luùc tröôùc, hay moät aùc nghieäp ñöa ñeán caûm giaùc khoå thoï do ngöôøi aáy laøm veà sau, hay trong khi meänh chung, moät taø kieán ñöôïc ngöôøi aáy chaáp nhaän vaø chaáp chaët. Do vaäy, sau khi thaân hoaïi maïng chung, ngöôøi aáy sanh vaøo coõi döõ, aùc thuù, ñoïa xöù, ñòa nguïc. Vaø ai ôû ñaây saùt sanh, laáy cuûa khoâng cho... coù taø kieán, ngöôøi aáy phaûi laõnh thoï quaû baùo ñöôïc khôûi leân ngay hieän taïi hay trong moät ñôøi khaùc.
ÔÛ ñaây, naøy Ananda, ngöôøi naøo saùt sanh, laáy cuûa khoâng cho... coù taø kieán; sau khi thaân hoaïi maïng chung, ngöôøi aáy bò sanh vaøo thieän thuù, Thieân giôùi, coõi ñôøi naøy... Hoaëc laø moät thieän nghieäp ñöa ñeán caûm giaùc laïc thoï do ngöôøi aáy laøm luùc tröôùc, hay moät thieän nghieäp ñöa ñeán caûm giaùc laïc thoï do ngöôøi aáy laøm veà sau, hay trong khi meänh chung, moät chaùnh kieán ñöôïc ngöôøi aáy chaáp nhaän vaø chaáp chaët. Do vaäy sau khi thaân hoaïi maïng chung, ngöôøi aáy sanh vaøo thieän thuù, Thieân giôùi, coõi ñôøi naøy. Vaø ai ôû ñaây saùt sanh, laáy cuûa khoâng cho... coù taø kieán, ngöôøi aáy phaûi laõnh thoï quaû baùo ñöôïc khôûi leân ngay hieän taïi hay trong moät ñôøi khaùc.
ÔÛ ñaây, naøy Ananda, ngöôøi naøo töø boû saùt sanh, töø boû laáy cuûa khoâng cho... coù chaùnh kieán; sau khi thaân hoaïi maïng chung, ngöôøi aáy sanh vaøo thieän thuù, Thieân giôùi, coõi ñôøi naøy... Hoaëc laø moät thieän nghieäp ñöa ñeán caûm giaùc laïc thoï do ngöôøi aáy laøm töø tröôùc, hay moät thieän nghieäp ñöa ñeán caûm giaùc laïc thoï do ngöôøi aáy laøm veà sau, hay trong khi meänh chung, moät chaùnh kieán ñöôïc ngöôøi aáy chaáp nhaän vaø chaáp chaët. Do vaäy, sau khi thaân hoaïi maïng chung, ngöôøi aáy sanh vaøo thieän thuù, Thieân giôùi, coõi ñôøi naøy. Vaø ai ôû ñaây töø boû saùt sanh, töø boû laáy cuûa khoâng cho... coù chaùnh kieán, ngöôøi aáy phaûi laõnh thoï quaû baùo ñöôïc khôûi leân ngay hieän taïi, hay trong moät ñôøi khaùc.
ÔÛ ñaây, naøy Ananda, ngöôøi naøo töø boû saùt sanh, töø boû laáy cuûa khoâng cho... coù chaùnh kieán; sau khi thaân hoaïi maïng chung, ngöôøi aáy bò sanh vaøo coùi döõ, aùc thuù, ñoïa xöù, ñòa nguïc... Hoaëc laø moät aùc nghieäp ñöa ñeán caûm giaùc khoå thoï do ngöôøi aáy laøm töø tröôùc, hay moät aùc nghieäp ñöa ñeán caûm giaùc khoå thoï do ngöôøi aáy laøm veà sau, hay trong khi meänh chung, moät taø kieán ñöôïc ngöôøi aáy chaáp nhaän vaø chaáp chaët. Do vaäy, sau khi thaân hoaïi maïng chung, ngöôøi aáy sanh vaøo coõi döõ, aùc thuù, ñoïa xöù, ñòa nguïc. Vaø ai ôû ñaây töø boû saùt sanh, töø boû laáy cuûa khoâng cho... coù chaùnh kieán, ngöôøi aáy phaûi laõnh thoï quaû baùo ñöôïc khôûi leân ngay hieän taïi hay trong moät ñôøi khaùc.
Nhö vaäy, naøy Ananda, coù nghieäp voâ höõu tôï voâ höõu, coù nghieäp voâ höõu tôï höõu, coù nghieäp höõu tôï höõu, coù nghieäp höõu tôï voâ höõu.
Theá Toân thuyeát giaûng nhö vaäy. Toân giaû Ananda hoan hyû tín thoï lôøi Theá Toân daïy.
Hoøa thöôïng Thích Minh Chaâu dòch Vieät
Chaân thaønh caùm ôn anh HDC vaø nhoùm Phaät töû VH ñaõ coù thieän taâm göûi taëng aán baûn ñieän töû.
(Bình Anson hieäu ñính, döïa theo baûn Anh ngöõ "The Middle Length Discourses of the Buddha", Tyø kheo Nanamoli vaø Tyø kheo Bodhi dòch, 1995).
(11/99)
Majjhima Nikaya 136
Mahakammavibhanga Sutta
The Great Exposition of KammaTranslated from the Pali by Ñanamoli Thera
Introduction (by Bhikkhu Khantipalo)
This celebrated sutta shows some of the complexities of kamma and its results. Beginning with a strange view expressed by a confused wanderer and a confused answer given by a bhikkhu, the Buddha then gives his Great Exposition of Kamma which is based upon four "types" of people:the evil-doer who goes to hell (or some other low state of birth),The Buddha then shows how wrong views can arise from only partial understanding of truth. One can see the stages of this: (1) a mystic "sees" in vision an evil-doer suffering in hell, (2) this confirms what he had heard about moral causality, (3) so he says, "evil-doers always go to hell," and (4) dogma hardens and becomes rigid when he says (with the dogmatists of all ages and places), "Only this is true; anything else is wrong." The stages of this process are repeated for each of the four "persons," after which the Buddha proceeds to analyze these views grounded in partial experience and points out which portions are true (because verifiable by trial and experience) and which are dogmatic superstructure which is unjustified. Finally, the Buddha explains his Great Exposition of Kamma in which he shows that notions of invariability like "the evildoer goes to hell" are much too simple. The minds of people are complex and they make many different kinds of kamma even in one lifetime, some of which may influence the last moment when kamma is made before death, which in turn is the basis for the next life.
the evil-doer who goes to heaven,
the good man who goes to heaven, and
the good man who goes to hell (or other low birth).
1. Thus have I heard. On one occasion the Blessed One was living at Rajagaha, in the Bamboo Grove, the Squirrels' Feeding Place. Now on that occasion the venerable Samiddhi was living in a forest hut.
Then the wanderer Potaliputta, walking and wandering for exercise, came to the venerable Samiddhi and exchanged greetings with him, and when the courteous and amiable talk was finished, he sat down at one side. When he had done so, he said to the venerable Samiddhi:
2. "I heard and learned this, friend Samiddhi, from the monk Gotama's lips: 'Bodily kammas are vain, verbal kammas are vain, only mental kammas are true.' But there is actually that attainment having entered upon which nothing (of result of kammas) is felt at all."
"Not so, friend Potaliputta, do not say thus, do not misrepresent the Blessed One; it is not good to misrepresent the Blessed One; the Blessed One would not say so: 'Bodily kammas are vain, verbal kammas are vain, only mental kammas are true.' And there is actually that attainment having entered upon which nothing (of result of kammas) is felt at all."
"How long is it since you went forth, friend Samiddhi?"
"Not long, friend, three years."
"There now, what shall we say to the elder bhikkhus, when the young bhikkhu fancies the Master is to be defended thus? After doing intentional kamma, friend Samiddhi, by way of body, speech or mind, what does one feel (of its result)?"
"After doing an intentional kamma, friend Potaliputta, by way of body, speech or mind, one feels suffering (as its result)."
Then neither agreeing nor disagreeing with the words of the venerable Samiddhi, the wanderer Potaliputta got up from his seat and went away.
3. Soon after the wanderer Potaliputta had gone, the venerable Samiddhi went to the venerable Ananda and exchanged greetings with him, and when the courteous and amiable talk was finished, he sat down at one side. When he had done so, he told the venerable Ananda all his conversation with the wanderer Potaliputta.
When this was said, the venerable Ananda told him: "Friend Samiddhi, this conversation should be told to the Blessed One. Come, let us go to the Blessed One, and having done so, let us tell him about this. As he answers, so we shall bear it in mind."
"Even so, friend," the venerable Samiddhi replied.
Then they went together to the Blessed One, and after paying homage to him, they sat down at one side. When they had done so, the venerable Ananda told the Blessed One all the venerable Samiddhi's conversation with the wanderer Potaliputta.
4. When this was said, the Blessed One told the venerable Ananda:
"I do not even know the wanderer by sight, Ananda. How could there have been such a conversation? The wanderer Potaliputta's question ought to have been answered after analyzing it, but this misguided man Samiddhi answered it without qualification.[1]
When this was said, the venerable Udayin said to the Blessed One: "'But, venerable sir, supposing when the venerable Samiddhi spoke, he was referring to this, namely, 'Whatever is felt is suffering.'"[2]
5. Then the Blessed One addressed the venerable Ananda: "See, Ananda, how this misguided man Udayin interferes. I knew, Ananda, that this misguided man Udayin would unreasonably interfere now. To begin with it was the three kinds of feeling that were asked about by the wanderer Potaliputta. If, when this misguided man Samiddhi was asked, he had answered the wanderer Potaliputta thus: 'After doing an intentional kamma by way of body, speech and mind (whose result is) to be felt as pleasure, he feels pleasure; after doing an intentional kamma by way of body, speech and mind (whose result is) to be felt as pain, he feels pain; after doing an intentional kamma by way of body, speech and mind (whose result is) to be felt as neither-pain-nor-pleasure, he feels neither-pain-nor-pleasure' -- by answering him thus, Ananda, the misguided man Samiddhi would have given the wanderer Potaliputta the right answer. Besides, Ananda, who are the foolish thoughtless wanderers of other sects that they will understand the Tathagata's Great Exposition of Kamma? (But) if you, Ananda, would listen to the Tathagata expounding the Great Exposition of Kamma (you might understand it).[3]
"This is the time, Blessed One, this is the time, Sublime One, for the Blessed One to expound the Great Exposition of Kamma. Having heard it from the Blessed One, the bhikkhus will bear it in mind."
"Then listen, Ananda, and heed well what I shall say."
"Even so, venerable sir," the venerable Ananda replied. The Blessed One said this:
6. "Ananda, there are four kinds of persons existing in the world. What four?
(i) "Here some person kills living beings, takes what is not given, misconducts himself in sexual desires, speaks falsehood, speaks maliciously, speaks harshly, gossips, is covetous, is ill-willed, and has wrong view.[4] On the dissolution of the body, after death, he reappears in the states of deprivation, in an unhappy destination, in perdition, in hell.
(ii) "But here some person kills living beings...and has wrong view. On the dissolution of the body, after death, he reappears in a happy destination, in the heavenly world.
(iii) "Here some person abstains from killing living beings, from taking what is not given, from misconduct in sexual desires, from false speech, from malicious speech, from harsh speech, from gossip, he is not covetous, is not ill-willed, and has right view.[5] On the dissolution of the body, after death, he reappears in a happy destination, in the heavenly world.
(iv) "But here some person abstains from killing living beings...and has right view. On the dissolution of the body, after death, he reappears in the states of deprivation, in an unhappy destination, in perdition, in hell.
7. (i) "Here, Ananda, in consequence of ardor, endeavor, devotion, diligence, and right attention, some monk or brahmin attains such concentration of mind that, when his mind is concentrated, he sees with the heavenly eyesight, which is purified and surpasses the human, that some person kills living beings here, takes what is not given, misconducts himself in sexual desires, speaks falsehood, speaks maliciously, speaks harshly, gossips, is covetous, is ill-willed, has wrong view. He sees that on the dissolution of the body, after death, he has reappeared in the states of deprivation, in an unhappy destination, in perdition, in hell. He says: 'It seems that there are evil kammas and that there is the result of misconduct; for I have seen that a person killed living beings here...had wrong view. I have seen that on the dissolution of the body, after death, he had reappeared in the states of deprivation, in an unhappy destination, in perdition, in hell.' He says: 'It seems that one who kills living beings...has wrong view, will always, on the dissolution of the body, after death, reappear in the states of deprivation, in an unhappy destination, in perdition, in hell. Those who know thus know rightly; those who know otherwise are mistaken in their knowledge.' So he obstinately misapprehends what he himself has known, seen and felt; insisting on that alone, he says: 'Only this is true, anything else is wrong.'
8. (ii) "But here in consequence of ardor, endeavor, devotion, diligence and right attention, some monk or brahmin attains such concentration of mind that, when his mind is concentrated, he sees with the heavenly eyesight, which is purified and surpasses the human, that some person kills living beings here...has wrong view. He sees that on the dissolution of the body, after death, he has reappeared in a happy destination, in the heavenly world. He says: 'It seems there are no evil kammas, there is no result of misconduct. For I have seen that a person killed living beings here...had wrong view. I have seen that on the dissolution of the body, after death, he has reappeared in a happy destination, in the heavenly world.' He says: 'It seems there are no evil kammas, there is no result of misconduct. For I have seen that a person killed living beings here...had wrong view. I have seen that on the dissolution of the body, after death, he had reappeared in a happy destination, in the heavenly world.' He says: "It seems that one who kills living beings...has wrong view will always, on the dissolution of the body, after death, reappear in a happy destination, in the heavenly world. Those who know thus know rightly; those who know otherwise are mistaken in their knowledge.' So he obstinately misapprehends what he himself has known, seen and felt; insisting on that alone, he says: 'Only this is true, anything else is wrong.'
9. (iii) "Here in consequence of ardor, endeavor, devotion, diligence and right attention, some monk or brahmin attains such concentration of mind that, when his mind is concentrated, he sees with the heavenly eyesight, which is purified and surpasses the human, that some person abstains from killing living beings here...has right view. He sees that, on the dissolution of the body, after death, he has reappeared in a happy destination, in the heavenly world. He says: 'It seems that there are good kammas, there is result of good conduct. For I have seen that a person abstained from killing living beings here...had right view. I saw that on the dissolution of the body, after death, he had reappeared in a happy destination, in the heavenly world.' He says: 'It seems that one who abstains from killing living beings...has right view will always, on the dissolution of the body, after death, reappear in a happy destination, in the heavenly world. Those who know thus know rightly; those who know otherwise are mistaken in their knowledge.' So he obstinately misapprehends what he himself has known, seen and felt; insisting on that alone, he says: 'Only this is true; anything else is wrong.'
10. (iv) "But here in consequence of ardor, endeavor, devotion, diligence and right attention, some monk or brahmin attains such concentration of mind that, when his mind is concentrated, he sees with the heavenly eyesight, which is purified and surpasses the human, that some person abstains from killing living beings here...has right view. He sees that on the dissolution of the body, after death, he has reappeared in the states of deprivation, in an unhappy destination, in perdition, in hell. He says: 'It seems that there are no good kammas, there is no result of good conduct. For I have seen that a person abstained from killing here...had right view. I saw that on the dissolution of the body, after death, he had reappeared in the states of deprivation, in an unhappy destination, in perdition, in hell.' He says: 'It seems that one who abstains from killing living beings...has right view, will always, on the dissolution of the body, after death, reappear in the states of deprivation, in an unhappy destination, in perdition, in hell. Those who know thus know rightly; those who know otherwise are mistaken in their knowledge.' So he obstinately misapprehends what he himself has known, seen and felt; insisting on that alone, he says: 'Only this is true; anything else is wrong.'
11. (i) "Now, Ananda, when a monk or brahmin says thus: 'It seems that there are evil kammas, there is the result of misconduct,' I concede that to him.
"When he says thus: 'For I have seen that some person killed living beings...had wrong view. I saw that on the dissolution of the body, after death, he had reappeared in states of deprivation, in an unhappy destination, in perdition, in hell,' I concede that to him.
"When he says thus: 'It seems that one who kills living beings...has wrong view, will always, on the dissolution of the body, after death, reappear in the states of deprivation, in an unhappy destination, in perdition, in hell,' I do not concede that to him.
"When he says thus: 'Those who know thus know rightly; those who know otherwise are mistaken in their knowledge,' I do not concede that to him.
"When he obstinately misapprehends what he himself has known, seen and felt; and insisting on that alone, he says: 'Only this is true; anything else is wrong,' I do not concede that to him.
"Why is that? The Tathagata's knowledge of the Great Exposition of Kamma is different.
12. (ii) "Now when a monk or brahmin says thus: 'It seems that there are no evil kammas, there is no result of misconduct,' I do not concede that to him.
"When he says thus: 'For I have seen that a person killed living beings...had wrong view. I saw that on the dissolution of the body, after death, he had reappeared in a happy destination, in the heavenly world,' I concede that to him.
"When he says thus: 'It seems that one who kills living beings...has wrong view, will always, on the dissolution of the body, after death, reappear in a happy destination, in the heavenly world,' I do not concede that to him.
"When he says thus: 'Those who know thus know rightly; those who know otherwise are mistaken in their knowledge,' I do not concede that to him.
"When he obstinately misapprehends what he himself has known, seen and felt; and insisting on that alone, he says: 'Only this is true; anything else is wrong,' I do not concede that to him.
"Why is that? The Tathagata's knowledge of the Great Exposition of Kamma is different.
13. (iii) "Now when a monk or brahmin says thus: 'It seems that there are good kammas, there is a result of good conduct,' I concede that to him.
"When he says thus: 'For I have seen that a person abstained from killing living beings here...had right view. I saw that on the dissolution of the body after death, he had reappeared in a happy destination, in the heavenly world,' I concede that to him.
"When he says: 'It seems that one who abstains from killing living beings...has right view will always, on the dissolution of the body, after death, reappear in a happy destination, in the heavenly world,'[6] I do not concede that to him.
"When he says: 'Those who know thus know rightly; those who know otherwise are mistaken in their knowledge,' I do not concede that to him.
"When he obstinately misapprehends what he himself has known, seen, and felt; and insisting on that alone he says: 'Only this is true: anything else is wrong,' I do not concede that to him.
"Why is that? The Tathagata's knowledge of the Great Exposition of Kamma is different.
14. (iv) "Now when a monk or brahmin says thus: 'It seems that there are no good kammas, there is no result of good conduct,' I do not concede that to him.
"When he says thus: "For I have seen that a person abstained from killing living beings here...had right view. I saw that on the dissolution of the body, after death, he had reappeared in the states of deprivation, in an unhappy destination, in perdition, in hell," I concede that to him.
"When he says thus: 'One who abstains from killing living beings...has right view will always, on the dissolution of the body, after death, reappear in the states of deprivation, in an unhappy destination, in perdition, in hell,' I do not concede that to him.
"When he says thus: 'Those who know thus know rightly; those who know otherwise are mistaken in their knowledge,' I do not concede that to him.
"When he obstinately misapprehends what he himself has known, seen and felt; and insisting on that alone, he says: 'Only this is true; anything else is wrong,' I do not concede that to him.
"Why is that? The Tathagata's knowledge of the Great Exposition of Kamma is different.
(The Great Exposition of Kamma)
15. (i) "Now, Ananda, there is the person who has killed living beings here...has had wrong view. And on the dissolution of the body, after death, he reappears in the states of deprivation, in an unhappy destination, in perdition, in hell.[7] But (perhaps) the evil kamma producing his suffering was done by him earlier, or the evil kamma producing his suffering was done by him later, or wrong view was undertaken and completed by him at the time of his death.[8] And that was why, on the dissolution of the body, after death, he reappeared in the states of deprivation, in an unhappy destination, in perdition, in hell. But since he has killed living beings here...has had wrong view, he will feel the result of that here and now, or in his next rebirth, or in some subsequent existence.
16. (ii) "Now there is the person who has killed living beings here...has had wrong view. And on the dissolution of the body, after death, he reappears in a happy destination, in the heavenly world.[9] But (perhaps) the good kamma producing his happiness was done by him earlier, or the good kamma producing his happiness was done by him later, or right view was undertaken and completed by him at the time of his death. And that was why, on the dissolution of the body, after death, he reappeared in a happy destination, in the heavenly world. But since he has killed living beings here...has had wrong view, he will feel the result of that here and now, or in his next rebirth, or in some subsequent existence.[10]
17. (iii) "Now there is the person who has abstained from killing living beings here...has had right view. And on the dissolution of the body, after death, he reappears in a happy destination, in the heavenly world.[11] But (perhaps) the good kamma producing his happiness was done by him earlier, or the good kamma producing his happiness was done by him later, or right view was undertaken and completed by him at the time of his death. And that was why, on the dissolution of the body, after death, he reappeared in a happy destination, in the heavenly world. But since he has abstained from killing living beings here...has had right view, he will feel the result of that here and now, or in his next rebirth, or in some subsequent existence.
18. (iv) "Now there is the person who has abstained from killing living beings here...has had right view. And on the dissolution of the body, after death, he reappears in the states of deprivation, in an unhappy destination, in perdition, in hell.[12] But (perhaps) the evil kamma producing his suffering was done by him earlier, or the evil kamma producing his suffering was done by him later, or wrong view was undertaken and completed by him at the time of his death. And that was why, on the dissolution of the body, after death, he reappeared in the states of deprivation, in an unhappy destination, in perdition, in hell. But since he has abstained from killing living beings here...has had right view, he will feel the result of that here and now, or in his next rebirth, or in some subsequent existence.[13]
19. "So, Ananda, there is kamma that is incapable (of good result) and appears incapable (of good result); there is kamma that is incapable (of good result) and appears capable (of good result); there is kamma that is capable (of good result) and appears capable (of good result); there is kamma that is capable (of good result) and appears incapable (of good result)."[14]
This is what the Blessed One said. The venerable Ananda was satisfied and he rejoiced in the Blessed One's words.
Notes
1. These are two of the four ways of answering a question, the other two being: replying with a counter-question, and "setting aside" the question, i.e. replying with silence. [Go back]
2. This is a quotation from the Buddha's words: see Samyutta Nikaya, Vedana Samyutta, Rahogata-vagga Sutta 1. [Go back]
3. This is an addition necessary for understanding this sentence. [Go back]
4. These are the ten unwholesome courses of kamma. [Go back]
5. These are the ten wholesome courses of kamma. [Go back]
6. This amounts to the belief in theistic religions where virtue and faith (=whatever is held to be right view) are supposed to guarantee salvation. [Go back]
7. Devadatta, for instance, who persuaded prince Ajatasattu to murder his father (who was a stream-winner), three times attempted to murder the Buddha and once succeeded in wounding him, and caused a schism in the Sangha; the last two actions are certain to lead to birth in hell. [Go back]
8. This series of three phrases appears to mean: earlier, either earlier in life before he undertook either the wholesome or unwholesome courses of kamma, or in some previous life; later, later in that very life, for even if a person does much evil kamma, usually he will also make some good kamma occasionally; wrong view...time of his death, this kind of wrong view will be of the type, "there is no kamma, no results of kamma, no evil, no results of evil," and so on. The next birth actually depends on the object of the last moments of a dying person's consciousness. At that time one should recollect all one's good kamma: generosity, loving-kindness, compassion, pure precepts and so on. Evil should not be thought of then though heavy evil kamma done previously may force itself into the mind and make recollection of one's generosity and virtue in keeping the precepts difficult or impossible. [Go back]
9. A good example of this is the story of "Coppertooth," the public executioner who, after a career of murder as a bandit, then as the killer of his own bandit comrades and subsequently executioner of all criminals for fifty years, was taught by venerable Sariputta Thera and his mind eased of the heavy weight of evil kamma so that he attained heavenly rebirth. See Dhammapada Commentary, ii, 203-209. [Go back]
10. Though such a person attained a heavenly rebirth the evil kamma made will still mature sooner or later; he has not escaped its results. [Go back]
11. King Pasenadi of Kosala, for instance. [Go back]
12. This was what happened to Queen Mallika, wife of King Pasenadi, who had led a good life, generous, keeping the Five Precepts, and the Eight Precepts on Uposatha days and so on, but once she did evil, having sexual relations with a dog. This unconfessed evil weighed heavily on her mind and she remembered it when dying. As a result she spent seven days in hell. Her power of goodness from the doing of many good kammas then gave her rebirth in a heavenly world. See Dhammapada Commentary, iii, 119-123. [Go back]
13. Though this virtuous and good person has obtained a low rebirth through the power of previously done evil kamma, still the good kamma made by him will mature sooner or later, when it gets a chance. [Go back]
14. This final terse paragraph may have been clear to the venerable Ananda Thera, or he may have asked for an explanation, as we require and find in the Commentary, which says:
i.A strong unwholesome kamma (incapable of good result), the result of which will come before the results of weaker unwholesome kammas.ii. Wholesome kamma (which appears capable of good result) is followed by unwholesome death-proximate kamma which makes the former incapable of good result immediately.
iii.A strong wholesome kamma will mature even before much accumulated unwholesome kamma.
iv.Unwholesome kamma (which appears incapable of good result) is followed by wholesome death-proximate kamma which will mature first and is capable of good results.
[Go back]
Source: http://world.std.com/~metta/canon/majjhima/mn136.html
(Revised: 9 November 1998 )
Source = BuddhaSasana
[Muïc luïc kinh Trung Boä]