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Trung Boä Kinh
Majjhima Nikaya140. Kinh Giôùi phaân bieät
(Dhaøtuvibhanga sutta)
Nhö vaày toâi nghe.
Moät thôøi Theá Toân du haønh ôû xöù Magadha (Ma- kieät-ñaø), ñi ñeán Rajagaha (Vöông xaù), ñeán nhaø thôï goám Bhaggava; sau khi ñeán noùi vôùi thôï goám Bhaggava:
-- Naøy Bhaggava, neáu khoâng gì phieàn phöùc cho OÂng, Ta muoán ôû taïi choã naøy moät ñeâm.
Baïch Theá Toân khoâng coù gì phieàn phöùc cho con. ÔÛ ñaây ñaõ coù moät vò xuaát gia ñeán ôû töø tröôùc roài. Neáu vò aáy thoûa thuaän, baïch Theá Toân, haõy ôû laïi tuøy theo sôû thích.
Luùc baáy giôø, Thieän gia nam töû Pukkusati, do loøng tin, y cöù Theá Toân ñaõ xuaát gia, töø boû gia ñình, soáng khoâng gia ñình. Vò aáy ñaõ ñeán ôû tröôùc taïi truù xöù cuûa thôï goám. Roài Theá Toân ñi ñeán Toân giaû Pukkusati; sau khi ñeán noùi vôùi Pukkusati:
-- Naøy Tyû-kheo, neáu khoâng gì phieàn phöùc cho OÂng, Ta muoán ôû laïi truù xöù naøy moät ñeâm.
-- Roäng raõi, thöa Hieàn giaû, laø truù xöù cuûa thôï goám. Toân giaû coù theå ôû, tuøy theo sôû thích.
Roài Theá Toân sau khi böôùc vaøo truù xöù cuûa thôï goám, traûi thaûm coû vaøo moät beân, ngoài kieát-giaø, löng thaúng vaø an truù nieäm tröôùc maët. Vaø Theá Toân traûi qua phaàn lôùn ñeâm aáy, ngoài (nhö vaäy). Toân giaû Pukkusati traûi qua phaàn lôùn ñeâm aáy cuõng ngoài (nhö vaäy). Roài Theá Toân suy nghó: "Cöû chæ Thieän gia nam töû naøy coù veû tín thaønh, Ta haõy hoûi vò aáy". Roài Theá Toân noùi vôùi Toân giaû Pukkusati:
-- Naøy Tyû-kheo, OÂng xuaát gia, y cöù vaøo ai? Ai laø Ñaïo sö cuûa OÂng? OÂng chaáp nhaän phaùp cuûa ai?
-- Thöa Hieàn giaû, coù Sa moân Gotama laø Thích töû, xuaát gia töø doøng hoï Thích Ca. Tieáng ñoàn toát ñeïp sau ñaây ñöôïc truyeàn ñi veà Theá Toân Gotama aáy: "Ngaøi laø baäc Theá Toân, baäc A-la-haùn, Chaùnh Ñaúng Giaùc, Minh Haïnh Tuùc, Thieän Theä, Theá Gian Giaûi, Ñieàu Ngöï Tröôïng Phu, Thieân Nhôn Sö, Phaät, Theá Toân". Toâi ñaõ xuaát gia, y cöù baäc Theá Toân aáy. Ngaøi laø baäc Ñaïo sö cuûa toâi. Vaø toâi chaáp thuaän phaùp cuûa baäc Theá Toân aáy.
-- Naøy Tyû-kheo, nay Theá Toân, baäc A-la-haùn, Chaùnh Ñaúng Giaùc aáy ôû ñaâu?
-- Thöa Hieàn giaû, coù moät thaønh phoá teân laø Savatthi giöõa caùc quoác ñoä phía Baéc. Taïi ñaáy, Theá Toân, baäc A-la-haùn, Chaùnh Ñaúng Giaùc hieän naøy ñang ôû.
-- Naøy Tyû-kheo, tröôùc ñaây OÂng ñaõ thaáy baäc Theá Toân aáy chöa? Vaø neáu thaáy, OÂng coù nhaän ra ñöôïc khoâng?
-- Thöa Hieàn giaû, tröôùc ñaây toâi chöa töøng thaáy baäc Theá Toân aáy. Vaø neáu thaáy, toâi khoâng nhaän ra ñöôïc.
Roài Theá Toân suy nghó: "Thieän gia nam töû naøy xuaát gia y cöù nôi Ta. Vaäy Ta haõy thuyeát phaùp cho (Thieän gia nam töû) aáy". Roài Theá Toân noùi vôùi Toân giaû Pukkusati:
-- Haõy nghe vaø suy nghieäm kyõ, Ta seõ giaûng.
-- Thöa Hieàn giaû vaâng.
Toân giaû Pukkusati vaâng ñaùp Theá Toân.
Theá Toân noùi nhö sau:
-- Naøy Tyû-kheo, ngöôøi naøy coù saùu giôùi, saùu xuùc xöù, möôøi taùm yù haønh, boán thaéng xöù, khi ñöôïc an truù, voïng töôûng khoâng coù chuyeån ñoäng. Khi voïng töôûng khoâng chuyeån ñoäng, vò aáy ñöôïc goïi laø moät aån só tòch tònh. Chôù coù buoâng lung trí tueä, haõy ñoä trì chaân ñeá, haõy taêng tröôûng hueä thí (caga), haõy tu hoïc tòch tònh. Ñaây laø toång thuyeát saùu giôùi phaân bieät.
Naøy Tyû-kheo, khi ñöôïc noùi ñeán "Ngöôøi naøy coù saùu giôùi", do duyeân gì ñöôïc noùi ñeán nhö vaäy? Ñòa giôùi, (thuûy giôùi), hoûa giôùi, phong giôùi, khoâng giôùi, thöùc giôùi. Naøy Tyû-kheo, khi ñöôïc noùi ñeán "Ngöôøi naøy coù saùu giôùi", chính do duyeân naøy ñöôïc noùi ñeán nhö vaäy.
Naøy caùc Tyû-kheo, khi ñöôïc noùi ñeán "Ngöôøi naøy coù saùu xuùc xöù", do duyeân gì ñöôïc noùi ñeán nhö vaäy? Nhaõn xuùc xöù, nhó xuùc xöù, tyû xuùc xöù, thieät xuùc xöù, thaân xuùc xöù, yù xuùc xöù. Khi ñöôïc noùi ñeán "Ngöôøi naøy coù saùu xuùc xöù ", chính do duyeân naøy ñöôïc noùi ñeán nhö vaäy.
Naøy Tyû-kheo, khi ñöôïc noùi ñeán "Ngöôøi naøy coù möôøi taùm yù haønh", do duyeân gì ñöôïc noùi ñeán nhö vaäy? Khi con maét thaáy saéc, ngöôøi aáy chaïy theo saéc, choã truù xöù cuûa hyû, chaïy theo saéc choã truù xöù cuûa öu, chaïy theo saéc choã truù xöù cuûa xaû, khi tai nghe tieáng... muõi ngöûi höông... löôõi neám vò... thaân caûm xuùc... yù nhaän thöùc phaùp, ngöôøi aáy chaïy theo phaùp, choã truù xöù cuûa hyû, ngöôøi aáy chaïy theo phaùp, choã truù xöù cuûa öu, ngöôøi aáy chaïy theo phaùp, choã truù xöù cuûa xaû. Nhö vaäy coù saùu hyû haønh, saùu öu haønh, saùu xaû haønh. Khi ñöôïc noùi ñeán "Ngöôøi naøy coù möôøi taùm yù haønh" chính do duyeân naøy ñöôïc noùi ñeán nhö vaäy.
Naøy Tyû-kheo, khi ñöôïc noùi ñeán "Ngöôøi naøy coù boán thaéng xöù ", do duyeân gì ñöôïc noùi ñeán nhö vaäy? Tueä thaéng xöù, ñeá thaéng xöù, hueä thí thaéng xöù, tòch tònh thaéng xöù. Khi ñöôïc noùi ñeán "Ngöôøi naøy coù boán thaéng xöù", chính do duyeân naøy ñöôïc noùi ñeán nhö vaäy.
Khi ñöôïc noùi ñeán "Chôù coù buoâng lung trí tueä, haõy hoä trì chaân ñeá, haõy taêng tröôûng hueä thí, haõy tu hoïc tòch tònh", do duyeân gì ñöôïc noùi ñeán nhö vaäy?
Theá naøo laø khoâng buoâng lung trí tueä? Coù saùu giôùi naøy: ñòa giôùi, thuûy giôùi, hoûa giôùi, phong giôùi, khoâng giôùi, thöùc giôùi.
Naøy Tyû-kheo, theá naøo laø ñòa giôùi? Coù noäi ñòa giôùi vaø coù ngoaïi ñòa giôùi. Vaø naøy Tyû-kheo, theá naøo laø noäi ñòa giôùi? Caùi gì thuoäc noäi thaân, thuoäc caù nhaân, kieân cöùng, thoâ phuø, bò chaáp thuû, nhö toùc, loâng, moùng, raêng, da, thòt, gaân, xöông, tuûy, thaän, tim, gan, hoaønh caùch moâ, laù laùch, phoåi, ruoät, maøng ruoät, bao töû, phaân vaø baát cöù vaät gì khaùc, thuoäc noäi thaân, thuoäc caù nhaân, kieân cöùng, thoâ phuø, bò chaáp thuû. Nhö vaäy, naøy Tyû-kheo, ñöôïc goïi laø noäi ñòa giôùi. Nhöõng gì thuoäc noäi ñòa giôùi vaø nhöõng gì thuoäc ngoaïi ñòa giôùi ñeàu thuoäc veà ñòa giôùi. Ñòa giôùi aáy phaûi ñöôïc quaùn saùt nhö thaät vôùi chaùnh trí tueä nhö sau: "Caùi naøy khoâng phaûi cuûa toâi, caùi naøy khoâng phaûi laø toâi, caùi naøy khoâng phaûi töï ngaõ cuûa toâi". Sau khi nhö thaät quaùn saùt ñòa giôùi vôùi chaùnh trí tueä nhö vaäy, vò aáy sanh yeám ly ñoái vôùi ñòa giôùi, taâm töø boû ñòa giôùi.
Vaø naøy caùc Tyû-kheo, theá naøo laø thuûy giôùi? Coù noäi thuûy giôùi, coù ngoaïi thuûy giôùi. Vaø naøy Tyû-kheo, theá naøo laø noäi thuûy giôùi? Caùi gì thuoäc noäi thaân, thuoäc caù nhaân, thuoäc nöôùc, thuoäc chaát loûng, bò chaáp thuû, nhö maät, ñaøm (nieâm dòch), muû, maùu, moà hoâi, môõ, nöôùc maét, môõ da, nöôùc mieáng, nöôùc muõi, nöôùc ôû khôùp xöông, nöôùc tieåu, vaø baát cöù vaät gì khaùc, thuoäc noäi thaân, thuoäc caù nhaân, thuoäc nöôùc, thuoäc chaát loøng, bò chaáp thuû. Nhö vaäy, naøy Tyû-kheo, ñöôïc goïi laø thuûy giôùi. Nhöõng gì thuoäc noäi thuûy giôùi vaø nhöõng gì thuoäc ngoaïi thuûy giôùi ñeàu thuoäc veà thuûy giôùi. Thuûy giôùi aáy phaûi ñöôïc quaùn saùt nhö thaät vôùi chaùnh trí tueä nhö sau: "Caùi naøy khoâng phaûi cuûa toâi, caùi naøy khoâng phaûi laø toâi, caùi naøy khoâng phaûi töï ngaõ cuûa toâi". Sau khi nhö thaät quaùn saùt thuûy giôùi vôùi chaùnh trí tueä nhö vaäy, vò aáy sanh yeám ly ñoái vôùi thuûy giôùi, taâm töø boû thuûy giôùi.
Vaø naøy Tyû-kheo, theá naøo laø hoûa giôùi? Coù noäi hoûa giôùi, coù ngoaïi hoûa giôùi. Vaø naøy Tyû-kheo, theá naøo laø noäi hoûa giôùi? Caùi gì thuoäc veà noäi thaân, thuoäc veà caù nhaân, thuoäc löûa, thuoäc chaát noùng, bò chaáp thuû. Nhö caùi gì khieán cho haâm noùng, khieán cho huûy hoaïi, khieán cho thieâu chaùy, caùi gì khieán cho nhöõng vaät ñöôïc aên, uoáng, nhai, neám, coù theå kheùo tieâu hoùa, hay taát caû nhöõng vaät gì khaùc, thuoäc noäi thaân, thuoäc caù nhaân, thuoäc löûa, thuoäc chaát noùng, bò chaáp thuû. Naøy Tyû-kheo, nhö vaäy ñöôïc goïi laø noäi hoûa giôùi. Nhöõng gì thuoäc noäi hoûa giôùi vaø nhöõng gì thuoäc ngoaïi hoûa giôùi ñeàu thuoäc veà hoûa giôùi. Hoûa giôùi aáy phaûi ñöôïc quaùn saùt nhö thaät vôùi chaùnh trí tueä nhö sau: "Caùi naøy khoâng phaûi cuûa toâi, caùi naøy khoâng phaûi laø toâi, caùi naøy khoâng phaûi töï ngaõ cuûa toâi". Sau khi nhö thaät quaùn saùt hoûa giôùi vôùi chaùnh trí tueä nhö vaäy, vò aáy sanh yeám ly ñoái vôùi hoûa giôùi, taâm töø boû hoûa giôùi.
Vaø naøy Tyû-kheo, theá naøo laø phong giôùi? Coù noäi phong giôùi, coù ngoaïi phong giôùi. Vaø naøy Tyû-kheo, theá naøo laø noäi phong giôùi? Caùi gì thuoäc veà noäi thaân, thuoäc caù nhaân, thuoäc gioù, thuoäc taùnh ñoäng, bò chaáp thuû, nhö gioù thoåi leân, gioù thoåi xuoáng, gioù trong ruoät, gioù trong buïng döôùi, gioù thoåi ngang caùc ñoát, caùc khôùp, hôi thôû voâ, hôi thôû ra, vaø baát cöù vaät gì khaùc thuoäc noäi thaân, thuoäc caù nhaân, thuoäc gioù, thuoäc taùnh ñoäng, bò chaáp thuû. Naøy Tyû-kheo, nhö vaäy ñöôïc goïi laø noäi phong giôùi. Nhöõng gì thuoäc noäi phong giôùi vaø nhöõng gì thuoäc ngoaïi phong giôùi ñeàu thuoäc veà phong giôùi. Phong giôùi aáy phaûi ñöôïc quaùn saùt nhö thaät vôùi chaùnh trí tueä nhö sau: "Caùi naøy khoâng phaûi cuûa toâi, caùi naøy khoâng phaûi laø toâi, caùi naøy khoâng phaûi töï ngaõ cuûa toâi". Sau khi nhö thaät quaùn saùt phong giôùi vôùi chaùnh trí tueä nhö vaäy, vò aáy sanh yeám ly ñoái vôùi phong giôùi, taâm tö töø boû phong giôùi.
Vaø naøy caùc Tyû-kheo, theá naøo laø hö khoâng giôùi? Coù noäi hö khoâng giôùi, coù ngoaïi hö khoâng giôùi. Vaø naøy Tyû-kheo, theá naøo laø noäi hö khoâng giôùi? Caùi gì thuoäc veà noäi thaân, thuoäc caù nhaân, thuoäc hö khoâng, thuoäc hö khoâng taùnh, bò chaáp thuû, nhö loã tai, loã muõi, cöûa mieäng, do caùi gì ngöôøi ta nuoát, nhöõng gì ñöôïc nhai, ñöôïc uoáng, ñöôïc aên, ñöôïc neám, vaø taïi choã maø nhöõng gì ñöôïc nhai, ñöôïc uoáng, ñöôïc aên, ñöôïc neám, ñöôïc giöõ laïi, vaø ngang qua choã maø nhöõng gì ñöôïc nhai, ñöôïc uoáng, ñöôïc aên, ñöôïc neám vaø ñöôïc toáng xuaát xuoáng phaàn döôùi ñeå ra ngoaøi, vaø baát cöù vaät gì khaùc thuoäc noäi thaân, thuoäc caù nhaân, thuoäc hö khoâng, thuoäc hö khoâng taùnh, bò chaáp thuû. Naøy Tyû-kheo, nhö vaäy ñöôïc goïi laø noäi hö khoâng giôùi. Nhöõng gì thuoäc noäi hö khoâng giôùi vaø ngoaïi hö khoâng giôùi ñeàu thuoäc veà hö khoâng giôùi. Hö khoâng aáy phaûi ñöôïc quaùn saùt nhö thaät vôùi chaùnh trí tueä nhö sau: "Caùi naøy khoâng phaûi cuûa toâi, caùi naøy khoâng phaûi laø toâi, caùi naøy khoâng phaûi töï ngaõ cuûa toâi". Sau khi nhö thaät quaùn saùt hö khoâng giôùi vôùi chaùnh trí tueä nhö vaäy, vò aáy sanh yeám ly ñoái vôùi hö khoâng giôùi, taâm töø boû hö khoâng giôùi.
Laïi nöõa, khi thöùc coøn laïi ñöôïc trong saïch, trong traéng, vò aáy bieát ñöôïc moät soá söï vieäc nhôø thöùc aáy. Vò aáy thöùc tri ñöôïc laïc, thöùc tri ñöôïc khoå, thöùc tri ñöôïc baát khoå baát laïc. Naøy Tyû-kheo, duyeân laïc xuùc, laïc thoï khôûi leân. Vò aáy khi ñang caûm giaùc laïc thoï, tueä tri raèng: "Toâi caûm giaùc laïc thoï". Do laïc xuùc dieät ñi, laïc thoï do laïc xuùc ñöôïc khôûi leân ñöôïc caûm giaùc, vò aáy bieát: "Laïc thoï aáy ñöôïc dieät ñi, ñöôïc chaám döùt". Naøy Tyû-kheo, duyeân khoå xuùc, khoå thoï khôûi leân. Vò aáy khi ñang caûm giaùc khoå thoï, tueä tri raèng: "Toâi caûm giaùc khoå thoï". Do khoå xuùc aáy dieät ñi, khoå thoï do khoå xuùc ñöôïc khôûi leân, ñöôïc caûm giaùc, vò aáy bieát: "Khoå thoï aáy ñöôïc dieät ñi, ñöôïc chaám döùt". Naøy Tyû-kheo, duyeân baát khoå baát laïc xuùc, baát khoå baát laïc thoï khôûi leân. Vò aáy khi ñang caûm giaùc baát khoå laïc thoï, tueä tri raèng: "Toâi caûm giaùc baát khoå baát laïc thoï". Do baát khoå baát laïc thoï xuùc aáy dieät ñi, baát khoå baát laïc thoï do baát khoå baát laïc xuùc ñöôïc khôûi leân, ñöôïc caûm giaùc, vò aáy tueä tri: "Baát khoå baát laïc thoï aáy ñöôïc dieät ñi, ñöôïc chaám döùt".
Naøy Tyû-kheo, ví nhö do hai caây que xuùc chaïm coï xaùt, hôi noùng ñöôïc sanh, ngoïn löûa ñöôïc hieän khôûi. Khi hai que aáy ñöôïc rôøi nhau, ñöôïc phaân ly, söùc noùng ñöôïc sanh khôûi aáy, söùc noùng aáy ñöôïc dieät ñi, ñöôïc chaám döùt. Cuõng vaäy, naøy Tyû-kheo, duyeân laïc xuùc, laïc thoï khôûi leân. Vò aáy khi ñang caûm giaùc laïc thoï tueä tri raèng: "Toâi ñang caûm giaùc laïc thoï". Do laïc xuùc aáy dieät ñi, laïc thoï do laïc xuùc ñöôïc khôûi leân, ñöôïc caûm giaùc vò aáy tueä tri: "Laïc thoï aáy ñöôïc dieät ñi, ñöôïc chaám döùt". Naøy Tyû-kheo, duyeân khoå xuùc khoå thoï khôûi leân. Vò aáy khi ñang caûm giaùc khoå thoï tueä tri raèng: "Toâi ñang caûm giaùc khoå thoï". Do khoå xuùc aáy dieät ñi, khoå thoï do khoå xuùc ñöôïc khôûi leân, ñöôïc caûm giaùc, vò aáy bieát: "Khoå thoï aáy ñöôïc dieät ñi, ñöôïc chaám döùt". Naøy Tyû-kheo, duyeân baát khoå baát laïc xuùc, baát khoå baát laïc thoï khôûi leân. Vò aáy khi ñang caûm giaùc baát khoå laïc thoï, tueä tri raèng: "Toâi caûm giaùc baát khoå baát laïc thoï". Do baát khoå baát laïc thoï xuùc aáy dieät ñi, baát khoå baát laïc thoï do baát khoå baát laïc xuùc ñöôïc khôûi leân, ñöôïc caûm giaùc, vò aáy tueä tri: "Baát khoå baát laïc thoï aáy ñöôïc dieät ñi, ñöôïc chaám döùt".
Laïi nöõa, xaû coøn laïi ñöôïc trong saïch, trong traéng, nhu nhuyeán, deã uoán naén, choùi saùng. Ví nhö, naøy Tyû-kheo, moät ngöôøi thôï vaøng thieän xaûo hay ngöôøi ñeä töû söûa soaïn loø ñuùc; sau khi söûa soaïn loø ñuùc xong, ngöôøi aáy ñoát löûa mieäng loø ñuùc; sau khi ñoát löûa mieäng loø ñuùc, ngöôøi aáy duøng keàm keïp laáy vaøng vaø ñaët vaøng vaøo trong mieäng loø; roài thænh thoaûng ngöôøi aáy thoåi treân aáy, thænh thoaûng ngöôøi aáy röôùi nöôùc treân aáy, thænh thoaûng ngöôøi aáy quaùn saùt thaät kyõ... vaøng aáy ñaõ trôû thaønh saùng suûa, thanh tònh, goät saïch, caùc ueá taïp ñöôïc ñoaïn tröø, caùc tyø veát ñöôïc tröø saïch, nhu nhuyeán, deã uoán naén vaø choùi saùng... vaø neáu ngöôøi aáy muoán laøm ñoà trang söùc naøo, hoaëc voøng nhaãn, hoaëc boâng tai, hoaëc voøng coå, hoaëc voøng hoa vaøng, thôøi vaøng aáy coù theå duøng vaøo muïc ñích aáy. Cuõng vaäy, naøy Tyû-kheo, laïi nöõa xaû coøn laïi ñöôïc trong saïch, trong traéng, nhu nhuyeán, deã uoán naén, choùi saùng.
Ngöôøi aáy tueä tri nhö sau: "Neáu ta taäp trung xaû naøy thanh tònh nhö vaäy, trong traéng nhö vaäy vaøo Hö khoâng voâ bieân xöù, vaø tu taäp taâm ta tuøy theo phaùp aáy, thôøi xaû naøy y cöù vaøo ñaáy, chaáp thuû taïi ñaáy ñöôïc an truù nôi ta trong moät thôøi gian daøi. Neáu ta taäp trung xaû naøy thanh tònh nhö vaäy, trong traéng nhö vaäy vaøo Thöùc voâ bieân xöù vaø tu taäp taâm cuûa ta tuøy theo phaùp aáy, thôøi xaû naøy y cöù vaøo ñaáy, chaáp thuû taïi ñaáy ñöôïc an truù nôi ta trong moät thôøi gian daøi. Neáu ta taäp trung xaû naøy thanh tònh nhö vaäy, trong traéng nhö vaäy vaøo Voâ sôû höõu xöù, vaø tu taäp taâm ta tuøy theo phaùp aáy, thôøi xaû naøy y cöù vaøo ñaáy, chaáp thuû taïi ñaáy, ñöôïc an truù nôi ta trong moät thôøi gian daøi. Neáu ta taäp trung xaû naøy thanh tònh nhö vaäy, trong traéng nhö vaäy vaøo Phi töôûng phi phi töôûng xöù, vaø tu taäp taâm cuûa ta tuøy theo phaùp aáy, thôøi xaû naøy y cöù vaøo ñaáy, chaáp thuû taïi ñaáy, ñöôïc an truù nôi ta trong moät thôøi gian daøi".
Ngöôøi aáy tueä tri nhö sau: "Neáu ta taäp trung xaû naøy thanh tònh nhö vaäy, trong traéng nhö vaäy vaøo Hö khoâng voâ bieân xöù... Thöùc voâ bieân xöù... Voâ sôû höõu xöù... Phi töôûng phi phi töôûng xöù, vaø tu taäp taâm cuûa ta tuøy theo phaùp aáy, thôøi (xaû) aáy trôû thaønh phaùp höõu vi". Vò aáy khoâng taùc thaønh, khoâng suy töôûng ñeán höõu hay phi höõu. Do khoâng taùc thaønh, khoâng suy töôûng ñeán höõu hay phi höõu, vò aáy khoâng chaáp thuû moät söï vaät gì ôû ñôøi; chaáp thuû khoâng quaáy roái vò aáy; do chaáp thuû khoâng quaáy roái vò aáy, vò aáy töï chöùng Nieát-baøn, vaø vò aáy tueä tri: "Sanh ñaõ taän, Phaïm haïnh ñaõ thaønh, nhöõng ñieàu neân laøm ñaõ laøm, khoâng coøn trôû laïi traïng thaùi nhö theá naøy nöõa".
Neáu vò aáy caûm giaùc laïc thoï, vò aáy tueä tri: "Thoï aáy laø voâ thöôøng"; vò aáy tueä tri: "Khoâng neân ñaém tröôùc"; vò aáy tueä tri: "Khoâng phaûi laø ñoái töôïng ñeå hoan hyû". Neáu vò aáy caûm giaùc khoå thoï, vi aáy tueä tri: "Thoï aáy laø voâ thöôøng"; vò aáy tueä tri: "Khoâng neân ñaém tröôùc"; vò aáy tueä tri: "Khoâng phaûi laø ñoái töôïng ñeå hoan hyû". Neáu vò aáy caûm giaùc baát khoå baát laïc thoï, vò aáy tueä tri: "Thoï aáy laø voâ thöôøng"; vò aáy tueä tri: "Khoâng neân ñaém tröôùc"; vò aáy tueä tri: "Khoâng phaûi laø ñoái töôïng ñeå hoan hyû". Neáu caûm giaùc laïc thoï, khoâng coù heä phöôïc, vò aáy caûm giaùc thoï aáy. Neáu vò aáy caûm giaùc khoå thoï, khoâng coù heä phöôïc, vò aáy caûm giaùc thoï aáy. Neáu vò aáy caûm giaùc baát khoå baát laïc thoï, khoâng coù heä phöôïc, vò aáy caûm giaùc thoï aáy. Khi vò aáy caûm giaùc moät caûm thoï vôùi thaân laø toái haäu, vò aáy tueä tri: "Ta caûm giaùc moät caûm thoï vôùi thaân laø toái haäu. Khi vò aáy caûm giaùc moät caûm thoï vôùi sinh maïng laø toái haäu, vò aáy tueä tri: "Ta caûm giaùc moät caûm thoï vôùi sinh maïng laø toái haäu "; vò aáy tueä tri: "Sau khi thaân hoaïi maïng chung, moïi caûm thoï hoan hyû ôû nôi ñaây trôû thaønh thanh löông".
Ví nhö, naøy Tyû-kheo, nhö ngoïn ñeøn daàu ñöôïc chaùy ñoû nhôø daàu vaø tim. Khi daàu vaø tim dieät taän, vaø khoâng coù vaät lieäu khaùc ñöôïc ñem ñeán, ngoïn ñeøn daàu aáy bò dieät taét... Cuõng vaäy, naøy Tyû-kheo, khi caûm giaùc moät caûm thoï laáy thaân laøm toái haäu, vò aáy tueä tri: "Toâi caûm giaùc moät caûm thoï laáy thaân laøm toái haäu". Khi caûm giaùc moät caûm thoï laáy sinh maïng laøm toái haäu, vò aáy tueä tri: "Toâi caûm giaùc moät caûm thoï laáy sinh maïng laøm toái haäu"; vò aáy tueä tri: "Sau khi thaân hoaïi maïng chung, moïi caûm thoï hoan hyû ôû nôi ñaây trôû thaønh thanh löông".
Do vaäy, Tyû-kheo thaønh töïu nhö vaäy laø thaønh töïu vôùi toái thaéng tueä thaéng xöù naøy. Vì raèng, naøy Tyû-kheo, nhö vaäy laø toái thaéng Thaùnh tueä, nghóa laø trí, bieát söï ñoaïn taän moïi ñau khoå.
Söï giaûi thoaùt aáy cuûa vò naøy, an truù vaøo chaân ñeá, khoâng bò dao ñoäng. Naøy Tyû-kheo, caùi gì coù theå ñöa ñeán hö voïng, thôøi thuoäc veà hö voïng. Caùi gì khoâng theå ñöa ñeán hö voïng, thôøi thuoäc veà chaân ñeá, Nieát-baøn. Do vaäy, vò Tyû-kheo thaønh töïu nhö vaäy laø thaønh töïu vôùi toái thaéng ñeá thaéng xöù naøy. Vì raèng, naøy Tyû-kheo, nhö vaäy laø toái thaéng Thaùnh ñeá, töùc laø Nieát-baøn, khoâng coù theå ñöa ñeán hö voïng.
Vaø nhöõng sanh y voâ trí thöùc tröôùc cuûa noù ñaõ ñöôïc ñaày ñuû, ñaõ ñöôïc thaønh töïu. Chuùng ñöôïc ñoaïn taän, chaët taän goác reã, laøm cho nhö thaân caây tala, khoâng theå hieän höõu nöõa trong töông lai, khoâng coù khaû naêng sanh khôûi nöõa. Do vaäy, moät Tyû-kheo thaønh töïu nhö vaäy laø thaønh töïu vôùi toái thaéng hueä thí thaéng xöù naøy. Vì raèng naøy Tyû-kheo, nhö vaäy laø toái thaéng Thaùnh hueä thí, töùc laø söï xaû ly taát caû sanh y.
Vaø tham aùi voâ trí thöùc tröôùc cuûa noù, thuoäc tham duïc, tham nhieãm; phaùp aáy ñöôïc ñoaïn taän, chaët taän goác reã, laøm cho nhö thaân caây tala, khoâng theå hieän höõu nöõa trong töông lai, khoâng coù khaû naêng sanh khôûi nöõa. Vaø söï phaãn noä voâ trí thöùc tröôùc cuûa noù, thuoäc saân haän, thuoäc toäi quaù; phaùp aáy ñöôïc ñoaïn taän, caét taän goác reã, laøm cho nhö thaân caây tala, khoâng theå hieän höõu nöõa trong töông lai, khoâng coù khaû naêng sanh khôûi nöõa. Vaø voâ minh voâ trí thöùc tröôùc cuûa noù, thuoäc si meâ, thuoäc toäi quaù; phaùp aáy ñöôïc ñoaïn taän caét taän goác reã, laøm cho nhö thaân caây tala, khoâng theå hieän höõu trong töông lai, khoâng coù khaû naêng sanh khôûi nöõa. Do vaäy, Tyû-kheo thaønh töïu nhö vaäy laø thaønh töïu toái thaéng tòch tònh thaéng xöù. Naøy Tyû-kheo, nhö vaäy laø toái thaéng Thaùnh tòch tònh, töùc laø söï tòch tònh tham saân si.
Khi ñöôïc noùi ñeán "Chôù coù buoâng lung trí tueä, haõy hoä trì chaân ñeá, haõy laøm cho sung maõn hueä thí, haõy tu hoïc tòch tònh", chính do duyeân naøy ñöôïc noùi ñeán nhö vaäy.
Khi ñöôïc noùi ñeán "Khi ñöôïc an truù, voïng töôûng khoâng coù chuyeån ñoäng. Khi voïng töôûng khoâng chuyeån ñoäng, vò aáy ñöôïc goïi laø moät aån só tòch tònh", do duyeân gì ñöôïc noùi ñeán nhö vaäy?
Naøy Tyû-kheo, "Toâi laø", nhö vaäy laø voïng töôûng. "Toâi laø caùi naøy", nhö vaäy laø voïng töôûng. "Toâi seõ laø", nhö vaäy laø voïng töôûng. "Toâi seõ khoâng laø", nhö vaäy laø voïng töôûng. "Toâi seõ coù saéc", nhö vaäy laø voïng töôûng. "Toâi seõ khoâng coù saéc" nhö vaäy laø voïng töôûng. "Toâi seõ coù töôûng", nhö vaäy laø voïng töôûng. "Toâi seõ khoâng coù töôûng", nhö vaäy laø voïng töôûng. "Toâi seõ khoâng coù töôûng, khoâng khoâng coù töôûng", nhö vaäy laø voïng töôûng. Voïng töôûng, naøy Tyû-kheo, laø beänh, voïng töôûng laø cuïc böôùu, voïng töôûng laø muõi teân. Naøy Tyû-kheo, khi vöôït khoûi moïi voïng töôûng, vò aån só ñöôïc goïi laø tòch tònh. Nhöng naøy Tyû-kheo, vò aån só tòch tònh khoâng sanh, khoâng giaø, khoâng coù dao ñoäng, khoâng coù hy caàu. Vì khoâng coù caùi gì do ñoù coù theå sanh, naøy Tyû-kheo, khoâng sanh laøm sao giaø ñöôïc? Khoâng giaø, laøm sao cheát ñöôïc? Khoâng cheát laøm sao dao ñoäng ñöôïc? Khoâng dao ñoäng, laøm sao hy caàu?
Khi ñöôïc noùi ñeán "Khi ñöôïc an truù, voïng töôûng khoâng coù chuyeån ñoäng; khi voïng töôûng khoâng chuyeån ñoäng, vò aáy ñöôïc goïi laø moät aån só tòch tònh do chính duyeân naøy ñöôïc noùi ñeán nhö vaäy". Naøy Tyû-kheo, haõy thoï trì söï phaân bieät toùm taét cuûa Ta veà sau giôùi.
Roài Toân giaû Pukkusati nghó nhö sau: "Thaät söï baäc Ñaïo sö ñaõ ñeán vôùi ta! Thaät söï baäc Thieän Theä ñaõ ñeán vôùi ta! Thaät söï baäc Chaùnh Ñaúng Giaùc ñaõ ñeán vôùi ta!" Roài Toân giaû töø choã ngoài ñöùng daäy, ñaép y vaøo moät beân vai, cuùi ñaàu ñaûnh leã chaân Theá Toân, vaø baïch Theá Toân:
-- Con ñaõ rôi vaøo moät loãi laàm, baïch Theá Toân, vì raèng, ngu ñaàn, si meâ vaø khoâng kheùo leùo nhö con, ñaõ nghó raèng con coù theå xöng hoâ vôùi Theá Toân vôùi danh töø Hieàn giaû. Baïch Theá Toân, mong Theá Toân chaáp nhaän cho con loãi laàm aáy laø moät loãi laàm ñeå con coù theå ngaên ngöøa trong töông lai.
-- Naøy Tyû-kheo, thaät vaäy, OÂng ñaõ rôi vaøo moät loãi laàm, vì raèng ngu ñaàn, si meâ vaø khoâng kheùo leùo vì OÂng ñaõ nghó raèng OÂng coù theå xöng hoâ vôùi Ta vôùi danh töø Hieàn giaû. Nhöng naøy Tyû-kheo, neáu OÂng thaáy moät loãi laàm laø moät loãi laàm, vaø nhö Phaùp phaùt loä, thôøi chuùng ta chaáp nhaän (loãi laàm) aáy cho OÂng. Vì raèng naøy Tyû-kheo, ñaây laø söï taêng ích trong giôùi luaät cuûa baäc Thaùnh, khi naøo moät ai thaáy loãi laàm laø moät loãi laàm, nhö phaùp phaùt loä, ñeå ngaên ngöøa trong töông lai.
-- Baïch Theá Toân, Theá Toân haõy cho con ñöôïc thoï cuï tuùc giôùi tröôùc maët Theá Toân.
-- Naøy Tyû-kheo, OÂng coù ñuû y baùt khoâng?
-- Baïch Theá Toân, con khoâng coù ñuû y baùt.
-- Naøy Tyû-kheo, caùc Nhö Lai khoâng coù trao cuï tuùc giôùi cho ai khoâng ñuû y baùt.
Roài Toân giaû Pukkusati sau khi hoan hyû tín thoï lôøi Theá Toân daïy, töø choã ngoài ñöùng daäy, ñaûnh leã Theá Toân, thaân phía höõu höôùng veà Ngaøi roài ra ñi tìm y baùt. Trong khi Toân giaû Pukkusati ñi tìm y baùt, moät con boø cuoàng chaïy, ñoaït maát maïng soáng (cuûa Toân giaû).
Roài moät soá ñoâng Tyû-kheo ñi ñeán Theá Toân, sau khi ñeán ñaûnh leã Theá Toân roài ngoài xuoáng moät beân. Ngoài xuoáng moät beân, caùc vò Tyû-kheo aáy baïch Theá Toân:
-- Baïch Theá Toân, Thieän gia nam töû Pukkusati ñöôïc Theá Toân thuyeát giaûng moät caùch vaén taét ñaõ meänh chung. Sanh thuù cuûa vò aáy nhö theá naøo, ñôøi soáng töông lai nhö theá naøo?
-- Naøy Tyû-kheo, thaät laø baäc Hieàn giaû, Thieän gia nam töû Pukkusati, ñaõ chaáp haønh Chaùnh phaùp vaø tuøy phaùp. Vaø khoâng coù phieàn nhieãu Ta vôùi nhöõng kieän tuïng veà Chaùnh phaùp. Naøy caùc Tyû-kheo, Thieän gia nam töû Pukkusati, sau khi ñoaïn tröø naêm haï phaàn kieát söû, ñöôïc hoùa sanh vaø töø choã aáy nhaäp Nieát-baøn, khoâng phaûi trôû lui ñôøi aáy nöõa.
Theá Toân thuyeát giaûng nhö vaäy. Caùc Tyû-kheo aáy 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 140
Dhatu-vibhanga Sutta
The Exposition of the Propertiestranslated by Bhikkhu Thanissaro
I have heard that on one occasion, as the Blessed One was wandering among the Magadhans, he entered Rajagaha, went to the potter Bhaggava, and on arrival said to him, "If it is no inconvenience for you, Bhaggava, I will stay for one night in your shed."
"It's no inconvenience for me, lord, but there is a wanderer who has already taken up residence there. If he gives his permission, you may stay there as you like."
Now at that time a clansman named Pukkusati had left home and gone forth into homelessness through faith, out of dedication to the Blessed One. He was the one who had already taken up residence in the potter's shed. So the Blessed One approached Ven. Pukkusati and said to him, "If it is no inconvenience for you, monk, I will stay one night in the shed."
"The shed is roomy, my friend. Stay as you like."
So the Blessed One, entering the potter's shed and, setting out a spread of grass to one side, sat down folding his legs crosswise, holding his body erect, and setting mindfulness to the fore. He spent most of the night sitting [in meditation]. Ven. Pukkusati also spent most of the night sitting [in meditation]. The thought occurred to the Blessed One, "How inspiring is the way this clansman behaves! What if I were to question him?" So he said to Ven. Pukkusati, "Out of dedication to whom, monk, have you gone forth? Who is your teacher? Of whose Dhamma do you approve?"
"There is, my friend, the contemplative Gotama, a son of the Sakyans, gone forth from a Sakyan clan. Now, this excellent report about the honorable Gotama has been spread about: 'Indeed, the Blessed One is worthy and rightly self-awakened, consummate in knowledge and conduct, well-gone, an expert with regard to the worlds, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine and human beings, awakened, blessed.' I have gone forth out of dedication to that Blessed One. That Blessed One is my teacher. It is of that Blessed One's Dhamma that I approve."
"But where, monk, is that Blessed One -- worthy and rightly self-awakened -- staying now?"
"There is, my friend, a city in the northern lands named Savatthi. That is where the Blessed One -- worthy and rightly self-awakened -- is staying now."
"Have you ever seen that Blessed One before? On seeing him, would you recognize him?"
"No, my friend, I have never seen the Blessed One before, nor on seeing him would I recognize him."
Then the thought occurred to the Blessed One: "It is out of dedication to me that this clansman has gone forth. What if I were to teach him the Dhamma?" So he said to Ven. Pukkusati, "I will teach you the Dhamma, monk. Listen and pay close attention. I will speak."
"As you say, friend," replied Ven. Pukkusati.
The Blessed One said: "A person has six properties, six media of sensory contact, eighteen considerations, and four determinations. He has been stilled where the currents of construing do not flow. And when the currents of construing do not flow, he is said to be a sage at peace. One should not be negligent of discernment, should guard the truth, be devoted to relinquishment, and train only for calm. This is the summary of the analysis of the six properties.
"'A person has six properties.' Thus it was said. In reference to what was it said? These are the six properties: the earth property, the liquid property, the fire property, the wind property, the space property, the consciousness property. 'A person has six properties.' Thus it was said, and in reference to this was it said.
"'A person has six media of sensory contact.' Thus it was said. In reference to what was it said? These are the six media of sensory contact: the eye as a medium of sensory contact, the ear...the nose...the tongue...the body...the intellect as a medium of sensory contact. 'A person has six media of sensory contact.' Thus it was said, and in reference to this was it said.
"'A person has eighteen considerations.' Thus it was said. In reference to what was it said? These are the eighteen considerations: On seeing a form with the eye, one considers a form that can act as a basis for joy, a form that can act as a basis for sadness, or a form that can act as a basis for equanimity. On hearing a sound with the ear...On smelling an aroma with the nose...On tasting a flavor with the tongue...On feeling a tactile sensation with the body...On cognizing an idea with the intellect, one considers an idea that can act as a basis for joy, an idea that can act as a basis for sadness, or an idea that can act as a basis for equanimity. Thus there are six considerations conducive to joy, six conducive to sadness, and six conducive to equanimity. 'A person has eighteen considerations.' Thus it was said, and in reference to this was it said.
"'A person has four determinations.' Thus it was said. In reference to what was it said? These are the four determinations: the determination for discernment, the determination for truth, the determination for relinquishment, the determination for calm. 'A person has four determinations.' Thus it was said, and in reference to this was it said.
"'One should not be negligent of discernment, should guard the truth, be devoted to relinquishment, and train only for calm.' Thus it was said. In reference to what was it said? And how is one not negligent of discernment? These are the six properties: the earth property, the liquid property, the fire property, the wind property, the space property, the consciousness property.
"And what is the earth property? The earth property can be either internal or external. What is the internal earth property? Anything internal, within oneself, that's hard, solid, and sustained [by craving]: head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, membranes, spleen, lungs, large intestines, small intestines, contents of the stomach, feces, or anything else internal, within oneself, that's hard, solid, and sustained: This is called the internal earth property. Now both the internal earth property and the external earth property are simply earth property. And that should be seen as it actually is present with right discernment: 'This is not mine, this is not me, this is not my self.' When one sees it thus as it actually is present with right discernment, one becomes disenchanted with the earth property and makes the earth property fade from the mind.
"And what is the liquid property? The liquid property may be either internal or external. What is the internal liquid property? Anything internal, belonging to oneself, that's liquid, watery, and sustained: bile, phlegm, pus, blood, sweat, fat, tears, oil, saliva, mucus, oil-of-the-joints, urine, or anything else internal, within oneself, that's liquid, watery, and sustained: This is called the internal liquid property. Now both the internal liquid property and the external liquid property are simply liquid property. And that should be seen as it actually is present with right discernment: 'This is not mine, this is not me, this is not my self.' When one sees it thus as it actually is present with right discernment, one becomes disenchanted with the liquid property and makes the liquid property fade from the mind.
"And what is the fire property? The fire property may be either internal or external. What is the internal fire property? Anything internal, belonging to oneself, that's fire, fiery, and sustained: that by which [the body] is warmed, aged, and consumed with fever; and that by which what is eaten, drunk, chewed, and savored gets properly digested; or anything else internal, within oneself, that's fire, fiery, and sustained: This is called the internal fire property. Now both the internal fire property and the external fire property are simply fire property. And that should be seen as it actually is present with right discernment: 'This is not mine, this is not me, this is not my self.' When one sees it thus as it actually is present with right discernment, one becomes disenchanted with the fire property and makes the fire property fade from the mind.
"And what is the wind property? The wind property may be either internal or external. What is the internal wind property? Anything internal, belonging to oneself, that's wind, windy, and sustained: up-going winds, down-going winds, winds in the stomach, winds in the intestines, winds that course through the body, in-and-out breathing, or anything else internal, within oneself, that's wind, windy, and sustained: This is called the internal wind property. Now both the internal wind property and the external wind property are simply wind property. And that should be seen as it actually is present with right discernment: 'This is not mine, this is not me, this is not my self.' When one sees it thus as it actually is present with right discernment, one becomes disenchanted with the wind property and makes the wind property fade from the mind.
"And what is the space property? The space property may be either internal or external. What is the internal space property? Anything internal, belonging to oneself, that's space, spatial, and sustained: the holes of the ears, the nostrils, the mouth, the [passage] whereby what is eaten, drunk, consumed, and tasted gets swallowed, and where it collects, and whereby it is excreted from below, or anything else internal, within oneself, that's space, spatial, and sustained: This is called the internal space property. Now both the internal space property and the external space property are simply space property. And that should be seen as it actually is present with right discernment: 'This is not mine, this is not me, this is not my self.' When one sees it thus as it actually is present with right discernment, one becomes disenchanted with the space property and makes the space property fade from the mind.
"There remains only consciousness: pure and bright. What does one cognize with that consciousness? One cognizes 'pleasure.' One cognizes 'pain.' One cognizes 'neither pleasure nor pain.' In dependence on a sensory contact that is to be felt as pleasure, there arises a feeling of pleasure. When sensing a feeling of pleasure, one discerns that 'I am sensing a feeling of pleasure.' One discerns that 'With the cessation of that very sensory contact that is to be felt as pleasure, the concomitant feeling -- the feeling of pleasure that has arisen in dependence on the sensory contact that is to be felt as pleasure -- ceases, is stilled.' In dependence on a sensory contact that is to be felt as pain...In dependence on a sensory contact that is to be felt as neither pleasure nor pain, there arises a feeling of neither pleasure nor pain. When sensing a feeling of neither pleasure nor pain, one discerns that 'I am sensing a feeling of neither pleasure nor pain.' One discerns that 'With the cessation of that very sensory contact that is to be felt as neither pleasure nor pain, the concomitant feeling -- the feeling of neither pleasure nor pain that has arisen in dependence on the sensory contact that is to be felt as neither pleasure nor pain -- ceases, is stilled.'
"Just as when, from the friction and conjunction of two fire sticks, heat is born and fire appears, and from the separation and disjunction of those very same fire sticks, the concomitant heat ceases, is stilled; in the same way, in dependence on a sensory contact that is to be felt as pleasure, there arises a feeling of pleasure...In dependence on a sensory contact that is to be felt as pain...In dependence on a sensory contact that is to be felt as neither pleasure nor pain, there arises a feeling of neither pleasure nor pain...One discerns that 'With the cessation of that very sensory contact that is to be felt as neither pleasure nor pain, the concomitant feeling...ceases, is stilled.'
"There remains only equanimity: pure and bright, pliant, malleable, and luminous. Just as if a skilled goldsmith or goldsmith's apprentice were to prepare a furnace, heat up a crucible, and, taking gold with a pair of tongs, place it in the crucible: He would blow on it time and again, sprinkle water on it time and again, examine it time and again, so that the gold would become refined, well-refined, thoroughly refined, flawless, free from dross, pliant, malleable, and luminous. Then whatever sort of ornament he had in mind -- whether a belt, an earring, a necklace, or a gold chain -- it would serve his purpose. In the same way, there remains only equanimity: pure and bright, pliant, malleable, and luminous. One discerns that 'If I were to direct equanimity as pure and bright as this toward the sphere of the infinitude of space, I would develop the mind along those lines, and thus this equanimity of mine -- thus supported, thus sustained -- would last for a long time. One discerns that 'If I were to direct equanimity as pure and bright as this toward the sphere of the infinitude of consciousness...the sphere of nothingness...the sphere of neither perception nor non-perception, I would develop the mind along those lines, and thus this equanimity of mine -- thus supported, thus sustained -- would last for a long time.'
"One discerns that 'If I were to direct equanimity as pure and bright as this towards the sphere of the infinitude of space and to develop the mind along those lines, that would be fabricated. One discerns that 'If I were to direct equanimity as pure and bright as this towards the sphere of the infinitude of consciousness...the sphere of nothingness...the sphere of neither perception nor non-perception and to develop the mind along those lines, that would be fabricated.' One neither fabricates nor mentally fashions for the sake of becoming or un-becoming. This being the case, one is not sustained by anything in the world (does not cling to anything in the world). Unsustained, one is not agitated. Unagitated, one is totally unbound right within. One discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'
"Sensing a feeling of pleasure, one discerns that it is fleeting, not grasped at, not relished. Sensing a feeling of pain...Sensing a feeling of neither pleasure nor pain, one discerns that it is fleeting, not grasped at, not relished. Sensing a feeling of pleasure, one senses it disjoined from it. Sensing a feeling of pain...Sensing a feeling of neither pleasure nor pain, one senses it disjoined from it. When sensing a feeling limited to the body, one discerns that 'I am sensing a feeling limited to the body.' When sensing a feeling limited to life, one discerns that 'I am sensing a feeling limited to life.' One discerns that 'With the break-up of the body, after the termination of life, all that is experienced, not being relished, will grow cold right here.'
"Just as an oil lamp burns in dependence on oil and wick; and from the termination of the oil and wick -- and from not being provided any other sustenance -- it goes out unnourished; even so, when sensing a feeling limited to the body, one discerns that 'I am sensing a feeling limited to the body.' When sensing a feeling limited to life, one discerns that 'I am sensing a feeling limited to life.' One discerns that 'With the break-up of the body, after the termination of life, all that is sensed, not being relished, will grow cold right here.'
"Thus a monk so endowed is endowed with the highest determination for discernment, for this -- the knowledge of the passing away of all suffering and stress -- is the highest noble discernment.
"His release, being founded on truth, does not fluctuate, for whatever is deceptive is false; Unbinding -- the undeceptive -- is true. Thus a monk so endowed is endowed with the highest determination for truth, for this -- Unbinding, the undeceptive -- is the highest noble truth.
"Whereas formerly he foolishly had taken on mental acquisitions and brought them to completion, he has now abandoned them, their root destroyed, like an uprooted palm tree, deprived of the conditions of development, not destined for future arising. Thus a monk so endowed is endowed with the highest determination for relinquishment, for this -- the renunciation of all mental acquisitions -- is the highest noble relinquishment.
"Whereas formerly he foolishly had greed -- as well as desire and infatuation -- he has now abandoned them, their root destroyed like an uprooted palm tree, deprived of the conditions of development, not destined for future arising. Whereas formerly he foolishly had malice -- as well as ill-will and hatred -- he has now abandoned them...Whereas formerly he foolishly had ignorance -- as well as delusion and confusion -- he has now abandoned them, their root destroyed like an uprooted palm tree, deprived of the conditions of development, not destined for future arising. Thus a monk so endowed is endowed with the highest determination for calm, for this -- the calming of passions, aversions, and delusions -- is the highest noble calm. 'One should not be negligent of discernment, should guard the truth, be devoted to relinquishment, and train only for calm.' Thus it was said, and in reference to this was it said.
"'He has been stilled where the currents of construing do not flow. And when the currents of construing do not flow, he is said to be a sage at peace.' Thus it was said. With reference to what was it said? 'I am' is a construing. 'I am this' is a construing. 'I shall be' is a construing. 'I shall not be'...'I shall be possessed of form'...'I shall not be possessed of form'...'I shall be percipient'...'I shall not be percipient'...'I shall be neither percipient nor non-percipient' is a construing. Construing is a disease, construing is a cancer, construing is an arrow. By going beyond all construing, he is called a sage at peace.
"Furthermore, a sage at peace is not born, does not age, does not die, is unagitated, and is free from longing. He has nothing whereby he would be born. Not being born, will he age? Not aging, will he die? Not dying, will he be agitated? Not being agitated, for what will he long? It was in reference to this that it was said, 'He has been stilled where the currents of construing do not flow. And when the currents of construing do not flow, he is said to be a sage at peace.' Now, monk, you should remember this, my brief analysis of the six properties."
Then the thought occurred to Ven. Pukkusati: "Surely, the Teacher has come to me! Surely, the One Well-gone has come to me! Surely, the Rightly Self-awakened One has come to me!" Getting up from his seat, arranging his upper robe over one shoulder, and bowing down with his head at the Blessed One's feet, he said, "A transgression has overcome me, lord, in that I was so foolish, so muddle-headed, and so unskilled as to assume that it was proper to address the Blessed One as 'friend.' May the Blessed One please accept this confession of my transgression as such, so that I may restrain myself in the future."
"Yes, monk, a transgression overcame you in that you were so foolish, so muddle-headed, and so unskilled as to assume that it was proper to address me as 'friend.' But because you see your transgression as such and make amends in accordance with the Dhamma, we accept your confession. For it is a cause of growth in the Dhamma and discipline of the noble ones when, seeing a transgression as such, one makes amends in accordance with the Dhamma and exercises restraint in the future."
"Lord, may I receive full acceptance (ordination as a monk) from the Blessed One?"
"And are your robes and bowl complete?"
"No, lord, my robes and bowl are not complete."
"Tathagatas do not give full acceptance to one whose robes and bowl are incomplete."
Then Ven. Pukkusati, delighting and rejoicing in the Blessed One's words, got up from his seat, bowed down to the Blessed One and, keeping him on his right, left in search of robes and a bowl. And while he was searching for robes and a bowl, a runaway cow killed him.
Then a large number of monks approached the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, they said to the Blessed One, "Lord, the clansman Pukkusati, whom the Blessed One instructed with a brief instruction, has died. What is his destination? What is his future state?"
"Monks, the clansman Pukkusati was wise. He practiced the Dhamma in accordance with the Dhamma and did not pester me with issues related to the Dhamma. With the destruction of the first five fetters, he has arisen spontaneously [in the Pure Abodes], there to be totally unbound, never again to return from that world."
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/mn140.html (Revised: 9 November 1998 )
Source = BuddhaSasana
[Muïc luïc kinh Trung Boä]