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Trung Boä Kinh
Majjhima Nikaya148. Kinh Saùu saùu
(Chachakka sutta)
Nhö vaày toâi nghe.
Moät thôøi Theá Toân truù ôû Savatthi (Xaù-veä), Jetavana (Kyø-ñaø Laâm) taïi tinh xaù oâng Anathapindika (Caáp Coâ Ñoäc).
Taïi ñaáy, Theá Toân goïi caùc Tyû-kheo: "Naøy caùc Tyû-kheo". -- "Thöa vaâng, Baïch Theá Toân".
Caùc Tyû-kheo aáy vaâng ñaùp Theá Toân. Theá Toân noùi nhö sau:
-- Naøy caùc Tyû-kheo, Ta seõ giaûng phaùp cho caùc OÂng, sô thieän, trung thieän, haäu thieän, coù nghóa, coù vaên. Ta seõ noùi leân Phaïm haïnh hoaøn toaøn vieân maõn, thanh tònh, töùc laø saùu saùu. Haõy nghe vaø suy nghieäm kyõ, Ta seõ giaûng.
-- Thöa vaâng, baïch Theá Toân.
(Toùm löôïc)
Caùc vò Tyû-kheo aáy vaâng ñaùp Theá Toân. Theá Toân noùi nhö sau:
-- Saùu noäi xöù caàn phaûi ñöôïc bieát. Saùu ngoaïi xöù caàn phaûi ñöôïc bieát. Saùu thöùc thaân caàn phaûi ñöôïc bieát. Saùu xuùc thaân caàn phaûi ñöôïc bieát. Saùu thoï thaân caàn phaûi ñöôïc bieát. Saùu aùi thaân caàn phaûi ñöôïc bieát.
(Lieät keâ)
Khi ñöôïc noùi ñeán "Saùu noäi xöù caàn phaûi ñöôïc bieát", do duyeân gì ñöôïc noùi ñeán nhö vaäy? Nhaõn xöù, nhó xöù, tyû xöù, thieät xöù, thaân xöù, yù xöù. Khi ñöôïc noùi ñeán "Saùu noäi xöù caàn phaûi ñöôïc bieát ", chính do duyeân naøy ñöôïc noùi ñeán nhö vaäy. Ñaây laø saùu saùu thöù nhaát.
Khi ñöôïc noùi ñeán "Saùu ngoaïi xöù caàn phaûi ñöôïc bieát", do duyeân gì ñöôïc noùi ñeán nhö vaäy? Saéc xöù, thanh xöù, höông xöù, vò xöù, xuùc xöù, phaùp xöù. Khi ñöôïc noùi ñeán "Saùu ngoaïi xöù caàn phaûi ñöôïc bieát", chính do duyeân naøy ñöôïc noùi ñeán nhö vaäy. Ñaây laø saùu saùu thöù hai.
Khi ñöôïc noùi ñeán "Saùu thöùc thaân caàn phaûi ñöôïc bieát", do duyeân gì ñöôïc noùi ñeán nhö vaäy? Do duyeân maét vaø do duyeân caùc saéc, khôûi leân nhaõn thöùc. Do duyeân tai vaø do duyeân caùc tieáng, khôûi leân nhó thöùc. Do duyeân muõi vaø do duyeân caùc höông, khôûi leân tyû thöùc. Do duyeân löôõi vaø do duyeân caùc vò, khôûi leân thieät thöùc. Do duyeân thaân vaø do duyeân caùc xuùc, khôûi leân thaân thöùc. Do duyeân yù vaø do duyeân caùc phaùp, khôûi leân yù thöùc. Khi ñöôïc noùi ñeán "Saùu thöùc thaân caàn phaûi ñöôïc bieát", chính do duyeân naøy ñöôïc noùi ñeán nhö vaäy. Ñaây laø saùu saùu thöù ba.
Khi ñöôïc noùi ñeán "Saùu xuùc thaân caàn phaûi ñöôïc bieát", do duyeân gì ñöôïc noùi ñeán nhö vaäy? Do duyeân maét vaø do duyeân caùc saéc, khôûi leân nhaõn thöùc. Söï gaëp gôõ cuûa ba (phaùp naøy) laø xuùc. Do duyeân tai vaø do duyeân caùc tieáng, khôûi leân nhó thöùc. Söï gaëp gôõ cuûa ba (phaùp naøy) laø xuùc. Do duyeân muõi vaø do duyeân caùc höông khôûi leân tyû thöùc. Söï gaëp gôõ cuûa ba (phaùp naøy) laø xuùc. Do duyeân löôõi vaø do duyeân caùc vò khôûi leân thieät thöùc. Söï gaëp gôõ cuûa ba (phaùp naøy) laø xuùc. Do duyeân thaân vaø do duyeân caùc xuùc khôûi leân thaân thöùc. Söï gaëp gôõ cuûa ba (phaùp naøy) laø xuùc. Do duyeân yù vaø do duyeân caùc phaùp khôûi leân yù thöùc. Söï gaëp gôõ cuûa ba (phaùp naøy) laø xuùc. Khi ñöôïc noùi ñeán "Saùu xuùc thaân caàn phaûi ñöôïc bieát", chính do duyeân naøy ñöôïc noùi ñeán nhö vaäy. Ñaây laø saùu saùu thöù tö.
Khi ñöôïc noùi ñeán "Saùu thoï thaân caàn phaûi ñöôïc bieát", do duyeân gì ñöôïc noùi ñeán nhö vaäy? Do duyeân maét vaø do duyeân caùc saéc khôûi leân nhaõn thöùc. Söï gaëp gôõ cuûa ba (phaùp naøy) laø xuùc. Do duyeân xuùc laø thoï. Do duyeân tai vaø do duyeân caùc tieáng khôûi leân nhó thöùc. Do duyeân muõi vaø do duyeân caùc höông khôûi leân tyû thöùc. Do duyeân löôõi vaø do duyeân caùc vò khôûi leân thieät thöùc. Do duyeân thaân vaø do duyeân caùc xuùc khôûi leân thaân thöùc. Do duyeân yù vaø do duyeân caùc phaùp, khôûi leân yù thöùc. Söï gaëp gôõ cuûa ba (phaùp naøy) laø xuùc. Do duyeân xuùc laø thoï. Khi ñöôïc noùi ñeán "Saùu thoï thaân caàn phaûi ñöôïc bieát", chính do duyeân naøy ñöôïc noùi ñeán nhö vaäy. Ñaây laø saùu saùu thöù naêm.
Khi ñöôïc noùi ñeán "Saùu aùi thaân caàn phaûi ñöôïc bieát", do duyeân gì ñöôïc noùi ñeán nhö vaäy? Do duyeân maét vaø duyeân caùc saéc khôûi leân nhaõn thöùc. Söï gaëp gôõ cuûa ba (phaùp naøy) laø xuùc. Do duyeân xuùc laø thoï. Do duyeân thoï laø aùi. Do duyeân tai vaø do duyeân caùc tieáng, khôûi leân nhó thöùc. Do duyeân muõi vaø do duyeân caùc höông khôûi leân tyû thöùc. Do duyeân löôõi vaø do duyeân caùc vò khôûi leân thieät thöùc. Do duyeân thaân vaø do duyeân caùc xuùc khôûi leân thaân thöùc. Do duyeân yù vaø do duyeân caùc phaùp khôûi leân yù thöùc. Söï gaëp gôõ cuûa ba (phaùp naøy) laø xuùc. Do duyeân xuùc laø thoï. Do duyeân thoï laø aùi. Khi ñöôïc noùi ñeán "Saùu aùi thaân caàn phaûi ñöôïc bieát", chính do duyeân naøy ñöôïc noùi ñeán nhö vaäy. Ñaây laø saùu saùu thöù saùu.
(Giaûng veà voâ ngaõ)
Neáu ai noùi raèng: "Maét laø töï ngaõ", nhö vaäy laø khoâng hôïp lyù. Söï sanh vaø söï dieät cuûa maét ñaõ ñöôïc thaáy. Vì raèng söï sanh vaø söï dieät ñaõ ñöôïc thaáy, neân phaûi ñöa ñeán keát luaän: "Töï ngaõ sanh vaø dieät ôû nôi toâi". Do vaäy, neáu ai noùi raèng: "Maét laø töï ngaõ", nhö vaäy khoâng hôïp lyù. Nhö vaäy, con maét laø voâ ngaõ.
Neáu ai noùi raèng: "Caùc saéc laø töï ngaõ", nhö vaäy laø khoâng hôïp lyù. Söï sanh vaø söï dieät cuûa caùc saéc ñaõ ñöôïc thaáy. Vì raèng söï sanh vaø söï dieät cuûa caùc saéc ñaõ ñöôïc thaáy, neân phaûi ñöa ñeán keát luaän: "Töï ngaõ sanh vaø dieät ôû nôi toâi". Do vaäy, neáu ai noùi raèng: "Caùc saéc laø töï ngaõ", nhö vaäy laø khoâng hôïp lyù. Nhö vaäy, con maét laø voâ ngaõ, caùc saéc laø voâ ngaõ.
Neáu ai noùi raèng: "Nhaõn thöùc laø töï ngaõ", nhö vaäy laø khoâng hôïp lyù. Söï sanh vaø söï dieät cuûa nhaõn thöùc ñaõ ñöôïc thaáy. Vì raèng söï sanh vaø söï dieät cuûa nhaõn thöùc ñaõ ñöôïc thaáy, neân phaûi ñöa ñeán keát luaän: "Töï ngaõ sanh vaø dieät ôû nôi toâi". Do vaäy, neáu ai noùi raèng: "Nhaõn thöùc laø töï ngaõ", nhö vaäy laø khoâng hôïp lyù. Nhö vaäy con maét laø voâ ngaõ, caùc saéc laø voâ ngaõ, nhaõn thöùc laø voâ ngaõ.
Neáu coù ai noùi raèng: "Nhaõn xuùc laø töï ngaõ, nhö vaäy laø khoâng hôïp lyù. Söï sanh vaø söï dieät cuûa nhaõn xuùc ñaõ ñöôïc thaáy. Vì raèng söï sanh vaø söï dieät ñaõ ñöôïc thaáy, neân phaûi ñöa ñeán keát luaän: "Töï ngaõ sanh vaø dieät ôû nôi toâi". Do vaäy, neáu ai noùi raèng: "Nhaõn xuùc laø töï ngaõ", nhö vaäy, laø khoâng hôïp lyù. Nhö vaäy con maét laø voâ ngaõ, caùc saéc laø voâ ngaõ, nhaõn thöùc laø voâ ngaõ, nhaõn xuùc laø voâ ngaõ.
Neáu coù ai noùi raèng: "Thoï laø töï ngaõ", nhö vaäy laø khoâng hôïp lyù. Söï sanh vaø söï dieät cuûa thoï ñaõ ñöôïc thaáy. Vì raèng söï sanh vaø söï dieät cuûa thoï ñaõ ñöôïc thaáy, neân phaûi ñöa ñeán keát luaän: "Töï ngaõ sanh vaø dieät ôû nôi toâi". Do vaäy, neáu ai noùi raèng: "Thoï laø töï ngaõ", nhö vaäy laø khoâng hôïp lyù. Nhö vaäy, con maét laø voâ ngaõ, caùc saéc laø voâ ngaõ, nhaõn thöùc laø voâ ngaõ, nhaõn xuùc laø voâ ngaõ, thoï laø voâ ngaõ.
Neáu coù ai noùi raèng: "AÙi laø töï ngaõ", nhö vaäy laø khoâng hôïp lyù. Söï sanh vaø söï dieät cuûa aùi ñaõ ñöôïc thaáy. Vì raèng söï sanh vaø söï dieät ñaõ ñöôïc thaáy, neân phaûi ñöa ñeán keát luaän: "Töï ngaõ sanh vaø dieät ôû nôi toâi". Do vaäy neáu ai noùi raèng: "AÙi laø töï ngaõ", nhö vaäy laø khoâng hôïp lyù. Nhö vaäy con maét laø voâ ngaõ, caùc saéc laø voâ ngaõ, nhaõn thöùc laø voâ ngaõ, nhaõn xuùc laø voâ ngaõ, thoï laø voâ ngaõ, aùi laø voâ ngaõ.
Neáu coù ai noùi raèng: "Tai laø töï ngaõ"; neáu coù ai noùi raèng: ""Muõi laø töï ngaõ"; neáu coù ai noùi raèng: "Löôõi laø töï ngaõ"; neáu coù ai noùi raèng: "Thaân laø töï ngaõ"; neáu coù ai noùi raèng: "Y Ù laø töï ngaõ", nhö vaäy laø khoâng hôïp lyù. Söï sanh vaø söï dieät cuûa yù ñaõ ñöôïc thaáy. Vì raèng söï sanh vaø söï dieät ñaõ ñöôïc thaáy, neân phaûi ñöa ñeán keát luaän: "Töï ngaõ sanh vaø dieät ôû nôi toâi". Do vaäy neáu ai noùi raèng: "Y Ù laø töï ngaõ", nhö vaäy laø khoâng hôïp lyù. Nhö vaäy yù laø voâ ngaõ.
Neáu coù ai noùi raèng: "Caùc phaùp laø töï ngaõ", nhö vaäy, laø khoâng hôïp lyù. Söï sanh vaø söï dieät cuûa caùc phaùp ñaõ ñöôïc thaáy. Vì raèng söï sanh vaø söï dieät ñaõ ñöôïc thaáy, neân phaûi ñöa ñeán keát luaän: "Töï ngaõ sanh vaø dieät ôû nôi toâi". Do vaäy, neáu ai noùi raèng: "Caùc phaùp laø töï ngaõ", nhö vaäy laø khoâng hôïp lyù. Nhö vaäy, yù laø voâ ngaõ, caùc phaùp laø voâ ngaõ. Neáu coù ai noùi raèng: "Y Ù thöùc laø töï ngaõ", nhö vaäy, laø khoâng hôïp lyù. Söï sanh vaø söï dieät cuûa yù thöùc ñaõ ñöôïc thaáy. Vì raèng söï sanh vaø söï dieät ñaõ ñöôïc thaáy, neân phaûi ñöa ñeán keát luaän: "Töï ngaõ sanh vaø dieät ôû nôi toâi". Do vaäy, neáu ai noùi raèng: "Y Ù thöùc laø töï ngaõ", nhö vaäy laø khoâng hôïp lyù. Nhö vaäy yù laø voâ ngaõ, caùc phaùp laø voâ ngaõ, yù thöùc laø voâ ngaõ.
Neáu coù noùi raèng: "Y Ù xuùc laø töï ngaõ ", nhö vaäy laø khoâng hôïp lyù. Söï sanh vaø söï dieät cuûa yù xuùc ñaõ ñöôïc thaáy. Vì raèng söï sanh vaø söï dieät ñaõ ñöôïc thaáy, neân phaûi ñöa ñeán keát luaän: "Töï ngaõ sanh vaø dieät ôû nôi toâi". Do vaäy, neáu coù ai noùi raèng: "Y Ù xuùc laø töï ngaõ", nhö vaäy laø khoâng hôïp lyù. Nhö vaäy yù laø voâ ngaõ, caùc phaùp laø voâ ngaõ, yù thöùc laø voâ ngaõ, yù xuùc laø voâ ngaõ.
Neáu coù ai noùi: "Thoï laø töï ngaõ", nhö vaäy khoâng hôïp lyù. Söï sanh vaø söï dieät cuûa thoï ñaõ döôïc thaáy. Vì raèng söï sanh vaø söï dieät ñaõ ñöôïc thaáy, neân ñöa ñeán keát luaän: "Töï ngaõ sanh vaø dieät ôû nôi toâi". Do vaäy, neáu coù ai noùi raèng: "Thoï laø töï ngaõ", nhö vaäy laø khoâng hôïp lyù. Nhö vaäy yù laø voâ ngaõ, caùc phaùp laø voâ ngaõ, yù thöùc laø voâ ngaõ, yù xuùc laø voâ ngaõ, thoï laø voâ ngaõ.
Neáu coù ai noùi raèng: "AÙi laø töï ngaõ", nhö vaäy laø khoâng hôïp lyù. Vì raèng söï sanh vaø söï dieät ñaõ ñöôïc thaáy, neân phaûi ñöa ñeán keát luaän: "Töï ngaõ sanh vaø dieät ôû nôi toâi". Do vaäy neáu coù ai noùi raèng: "AÙi laø töï ngaõ", nhö vaäy laø khoâng hôïp lyù. Nhö vaäy yù laø voâ ngaõ, caùc phaùp laø voâ ngaõ, yù thöùc laø voâ ngaõ, yù xuùc laø voâ ngaõ, thoï laø voâ ngaõ, aùi laø voâ ngaõ.
(Nguoàn goác vaø ñoaïn dieät thaân kieán)
Naøy caùc Tyû-kheo, nhöng ñaây laø con ñöôøng ñöa ñeán söï taäp khôûi cuûa thaân kieán. Ai quaùn maét laø: "Caùi naøy laø cuûa toâi, caùi naøy laø toâi, caùi naøy laø töï ngaõ cuûa toâi". Ai quaùn caùc saéc... Ai quaùn nhaõn thöùc... Ai quaùn nhaõn xuùc... Ai quaùn thoï... Ai quaùn aùi... Ai quaùn tai... Ai quaùn muõi... Ai quaùn löôõi... Ai quaùn thaân... Ai quaùn yù... Ai quaùn caùc phaùp... Ai quaùn yù thöùc... Ai quaùn yù xuùc... Ai quaùn aùi: "Caùi naøy laø cuûa toâi, caùi naøy laø toâi, caùi naøy laø töï ngaõ cuûa toâi".
Nhöng naøy caùc Tyû-kheo, ñaây laø con ñöôøng ñöa ñeán söï ñoaïn dieät cuûa thaân kieán. Ai quaùn maét: ""Caùi naøy khoâng phaûi laø cuûa toâi, caùi naøy khoâng phaûi laø toâi, caùi naøy khoâng phaûi laø töï ngaõ cuûa toâi". Ai quaùn saéc... Ai quaùn nhaõn thöùc... Ai quaùn nhaõn xuùc... Ai quaùn thoï... Ai quaùn aùi... Ai quaùn tai... Ai quaùn muõi... Ai quaùn löôõi... Ai quaùn thaân... Ai quaùn yù... Ai quaùn caùc phaùp... Ai quaùn yù thöùc... Ai quaùn yù xuùc... Ai quaùn thoï... Ai quaùn aùi: "Caùi naøy khoâng phaûi cuûa toâi, caùi naøy khoâng phaûi laø toâi, caùi naøy khoâng phaûi töï ngaõ cuûa toâi".
(Ba ñoäc tuøy mieân)
Naøy caùc Tyû-kheo, do duyeân maét vaø do duyeân caùc saéc, khôûi leân nhaõn thöùc. Söï gaëp gôõ cuûa ba (phaùp naøy) laø xuùc. Do duyeân xuùc, khôûi leân laïc thoï, khoå thoï hay baát khoå baát laïc thoï. Vò aáy do caûm xuùc laïc thoï, maø hoan hyû, taùn thaùn, truù ôû aùi tröôùc. Tham tuøy mieân cuûa vò aáy tuøy taêng. Vò aáy do caûm xuùc khoå thoï, maø saàu muoän, than van, than khoùc, ñaäp ngöïc, rôi vaøo baát tænh. Saân tuøy mieân cuûa vò aáy tuøy taêng. Vò aáy do caûm xuùc baát khoå baát laïc thoï, maø khoâng nhö thaät bieát söï taäp khôûi, söï ñoaïn dieät, vò ngoït, söï nguy hieåm vaø söï xuaát ly khoûi caûm thoï aáy, voâ minh tuøy mieân cuûa vò aáy tuøy taêng. Naøy caùc Tyû-kheo, vò aáy chính do khoâng ñoaïn taän tham tuøy mieân ñoái vôùi laïc thoï, do khoâng taåy tröø saân tuøy mieân ñoái vôùi khoå thoï, do khoâng nhoå leân voâ minh tuøy mieân ñoái vôùi baát khoå baát laïc thoï, khoâng ñoaïn taän voâ minh, khoâng laøm cho mình khôûi leân, coù theå ngay trong hieän taïi laø ngöôøi chaám döùt ñau khoå, söï kieän nhö vaäy khoâng xaûy ra.
Naøy caùc Tyû-kheo, do duyeân tai vaø do duyeân caùc tieáng, khôûi leân nhó thöùc. Naøy caùc Tyû-kheo, do duyeân muõi vaø do duyeân caùc höông khôûi leân tyû thöùc. Naøy caùc Tyû-kheo, do duyeân löôõi vaø do duyeân caùc vò khôûi leân thieät thöùc. Naøy caùc Tyû-kheo, do duyeân thaân vaø do duyeân caùc xuùc khôûi leân thaân thöùc. Naøy caùc Tyû-kheo, do duyeân yù vaø do duyeân caùc phaùp khôûi leân yù thöùc. Söï gaëp gôõ cuûa ba (phaùp naøy) laø xuùc. Do duyeân xuùc khôûi leân laïc thoï, khoå thoï, hay baát khoå baát laïc thoï. Vò aáy do caûm xuùc laïc thoï, maø hoan hyû, taùn thaùn, truù ôû aùi tröôùc, tham tuøy mieân cuûa vò aáy tuøy taêng. Vò aáy do caûm xuùc khoå thoï maø saàu muoán, than van, than khoùc, ñaäp ngöïc, rôi vaøo baát tænh; saân tuøy mieân cuûa vò aáy tuøy taêng. Vò aáy do caûm xuùc baát khoå baát laïc thoï, maø khoâng nhö thaät bieát söï taäp khôûi, söï ñoaïn dieät, vò ngoït, söï nguy hieåm vaø söï xuaát ly khoûi caûm thoï aáy; voâ minh tuøy mieân cuûa vò aáy tuøy taêng. Naøy caùc Tyû-kheo, vò aáy chính do khoâng ñoaïn taän tham tuøy mieân ñoái vôùi laïc thoï, do khoâng taåy tröø saân tuøy mieân ñoái vôùi khoå thoï, do khoâng nhoå leân voâ minh tuøy mieân ñoái vôùi baát khoå baát laïc thoï, khoâng ñoaïn taän voâ minh, khoâng laøm cho minh khôûi leân, coù theå ngay trong hieän taïi laø ngöôøi chaám döùt ñau khoå, söï kieän nhö vaäy khoâng xaûy ra.
(Ñoaïn taän ba ñoäc)
Naøy caùc Tyû-kheo do duyeân maét vaø do duyeân caùc saéc khôûi leân nhaõn thöùc. Söï gaëp gôõ cuûa ba (phaùp naøy) laø xuùc. Do duyeân xuùc, khôûi leân laïc thoï, khoå thoï hay baát khoå baát laïc thoï. Vò aáy caûm xuùc laïc thoï, maø khoâng hoan hyû, taùn thaùn, truù ôû aùi tröôùc; tham tuøy mieân cuûa vò aáy khoâng tuøy taêng. Vò aáy caûm xuùc khoå thoï, maø khoâng saàu muoän, than van, than khoùc, ñaäp ngöïc, rôi vaøo baát tænh; saân tuøy mieân cuûa vò aáy khoâng tuøy taêng. Vò aáy caûm xuùc baát khoå baát laïc thoï, maø nhö thaät bieát söï taäp khôûi, söï ñoaïn dieät, vò ngoït, söï nguy hieåm vaø söï xuaát ly khoûi caûm thoï aáy; voâ minh tuøy mieân cuûa vò aáy khoâng tuøy taêng. Naøy caùc Tyû-kheo, vò aáy chính do ñoaïn taän tham tuøy mieân ñoái vôùi laïc thoï, do taåy tröø saân tuøy mieân ñoái vôùi khoå thoï, do nhoå leân voâ minh tuøy mieân ñoái vôùi baát khoå baát laïc thoï, ñoaïn taän voâ minh, laøm cho minh khôûi leân, coù theå ngay trong hieän taïi laø ngöôøi chaám döùt ñau khoå, söï kieän nhö vaäy xaûy ra.
Naøy caùc Tyû-kheo, do duyeân tai vaø do duyeân caùc tieáng, khôûi leân nhó thöùc. Naøy caùc Tyû-kheo, do duyeân muõi vaø do duyeân caùc höông khôûi leân tyû thöùc. Naøy caùc Tyû-kheo, do duyeân löôõi vaø do duyeân caùc vò khôûi leân thieät thöùc. Naøy caùc Tyû-kheo, do duyeân thaân vaø do duyeân caùc xuùc khôûi leân thaân thöùc. Naøy caùc Tyû-kheo, do duyeân yù vaø do duyeân caùc phaùp khôûi leân yù thöùc. Söï gaëp gôõ cuûa ba (phaùp naøy) laø xuùc. Do duyeân caûm xuùc khôûi leân laïc thoï, khoå thoï hay baát khoå baát laïc thoï. Vò aáy caûm xuùc laïc thoï maø khoâng hoan hyû, taùn thaùn, truù ôû aùi tröôùc; tham tuøy mieân cuûa vò aáy khoâng tuøy taêng. Vò aáy caûm xuùc khoå thoï maø khoâng saàu muoän, than van, than khoùc, ñaäp ngöïc, rôi vaøo baát tænh; saân tuøy mieân cuûa vò aáy khoâng tuøy taêng. Vò aáy caûm xuùc baát khoå baát laïc thoï maø nhö thaät bieát söï taäp khôûi, söï ñoaïn dieät, vò ngoït, söï nguy hieåm vaø söï xuaát ly khoûi caûm thoï aáy; voâ minh tuøy mieân cuûa vò aáy khoâng tuøy taêng. Naøy caùc Tyû-kheo, vò aáy chính do ñoaïn taän tham tuøy mieân ñoái vôùi laïc thoï, do taåy tröø saân tuøy mieân ñoái vôùi khoå thoï, do nhoå leân voâ minh tuøy mieân ñoái vôùi baát khoå baát laïc thoï, ñoaïn taän voâ minh, laøm cho minh khôûi leân, coù theå ngay trong hieän taïi laø ngöôøi chaám döùt ñau khoå, söï kieän nhö vaäy xaûy ra.
(Giaûi thoaùt)
Naøy caùc Tyû-kheo, do thaáy vaäy, vò Ña vaên Thaùnh ñeä töû yeám ly maét, yeám ly caùc saéc, yeám ly nhaõn thöùc; yeám ly nhaõn xuùc, yeám ly thoï, yeám ly aùi. Vò aáy yeám ly tai, yeám ly caùc tieáng, yeám ly muõi, yeám ly caùc höông; yeám ly löôõi, yeám ly caùc vò; yeám ly thaân, yeám ly caùc xuùc; yeám ly yù, yeám ly caùc phaùp; yeám ly yù thöùc, yeám ly yù xuùc, yeám ly thoï, yeám ly aùi.
Do yeám ly, vò aáy ly tham. Do ly tham vò aáy giaûi thoaùt. Trong söï giaûi thoaùt laø söï hieåu bieát: "Ta ñaõ ñöôïc giaûi thoaùt". Vaø vò aáy tueä tri: "Sanh ñaõ taän, Phaïm haïnh ñaõ thaønh, caùc vieäc neân laøm ñaõ laøm, khoâng coøn trôû lui traïng thaùi naøy nöõa".
Theá Toân thuyeát giaûng nhö vaäy. Caùc Tyû-kheo aáy hoan hyû tín thoï lôøi Theá Toân daïy. Trong khi söï thuyeát giaûng naøy ñöôïc noùi leân, taâm cuûa saùu möôi Tyû-kheo aáy ñöôïc giaûi thoaùt khoûi caùc laäu hoaëc khoâng coù chaáp thuû.
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 148
Chachakka Sutta
The Six SextetsTranslated by Bhikkhu Thanissaro
I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's Monastery. There he addressed the monks: "Monks!"
"Yes, lord," the monks responded to him.
"Monks, I will teach you the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; I will expound the holy life both in its particulars and in its essence, entirely complete, surpassingly pure -- in other words, the six sextets. Listen and pay close attention. I will speak."
"As you say, lord," the monks responded.
The Blessed One said: "The six internal media should be known. The six external media should be known. The six classes of consciousness should be known. The six classes of contact should be known. The six classes of feeling should be known. The six classes of craving should be known.
"'The six internal media should be known.' Thus it was said. In reference to what was it said? The eye-medium, the ear-medium, the nose-medium, the tongue-medium, the body-medium, the intellect-medium. 'The six internal media should be known.' Thus it was said. And in reference to this was it said. This is the first sextet.
"'The six external media should be known.' Thus it was said. In reference to what was it said? The form-medium, the sound-medium, the aroma-medium, the flavor-medium, the tactile sensation-medium, the idea-medium. 'The six external media should be known.' Thus it was said. And in reference to this was it said. This is the second sextet.
"'The six classes of consciousness should be known.' Thus it was said. In reference to what was it said? Dependent on the eye and forms there arises consciousness at the eye. Dependent on the ear and sounds there arises consciousness at the ear. Dependent on the nose and aromas there arises consciousness at the nose. Dependent on the tongue and flavors there arises consciousness at the tongue. Dependent on the body and tactile sensations there arises consciousness at the body. Dependent on the intellect and ideas there arises consciousness at the intellect. 'The six classes of consciousness should be known.' Thus it was said. And in reference to this was it said. This is the third sextet.
"'The six classes of contact should be known.' Thus it was said. In reference to what was it said? Dependent on the eye and forms there arises consciousness at the eye. The meeting of the three is contact. Dependent on the ear and sounds there arises consciousness at the ear. The meeting of the three is contact. Dependent on the nose and aromas there arises consciousness at the nose. The meeting of the three is contact. Dependent on the tongue and flavors there arises consciousness at the tongue. The meeting of the three is contact. Dependent on the body and tactile sensations there arises consciousness at the body. The meeting of the three is contact. Dependent on the intellect and ideas there arises consciousness at the intellect. The meeting of the three is contact. 'The six classes of contact should be known.' Thus it was said. And in reference to this was it said. This is the fourth sextet.
"'The six classes of feeling should be known.' Thus it was said. In reference to what was it said? Dependent on the eye and forms there arises consciousness at the eye. The meeting of the three is contact. With contact as a requisite condition there is feeling. Dependent on the ear and sounds there arises consciousness at the ear. The meeting of the three is contact. With contact as a requisite condition there is feeling. Dependent on the nose and aromas there arises consciousness at the nose. The meeting of the three is contact. With contact as a requisite condition there is feeling. Dependent on the tongue and flavors there arises consciousness at the tongue. The meeting of the three is contact. With contact as a requisite condition there is feeling. Dependent on the body and tactile sensations there arises consciousness at the body. The meeting of the three is contact. With contact as a requisite condition there is feeling. Dependent on the intellect and ideas there arises consciousness at the intellect. The meeting of the three is contact. With contact as a requisite condition there is feeling. 'The six classes of feeling should be known.' Thus it was said. And in reference to this was it said. This is the fifth sextet.
"'The six classes of craving should be known.' Thus it was said. In reference to what was it said? Dependent on the eye and forms there arises consciousness at the eye. The meeting of the three is contact. With contact as a requisite condition there is feeling. With feeling as a requisite condition there is craving. Dependent on the ear and sounds there arises consciousness at the ear. The meeting of the three is contact. With contact as a requisite condition there is feeling. With feeling as a requisite condition there is craving. Dependent on the nose and aromas there arises consciousness at the nose. The meeting of the three is contact. With contact as a requisite condition there is feeling. With feeling as a requisite condition there is craving. Dependent on the tongue and flavors there arises consciousness at the tongue. The meeting of the three is contact. With contact as a requisite condition there is feeling. With feeling as a requisite condition there is craving. Dependent on the body and tactile sensations there arises consciousness at the body. The meeting of the three is contact. With contact as a requisite condition there is feeling. With feeling as a requisite condition there is craving. Dependent on the intellect and ideas there arises consciousness at the intellect. The meeting of the three is contact. With contact as a requisite condition there is feeling. With feeling as a requisite condition there is craving. 'The six classes of craving should be known.' Thus it was said. And in reference to this was it said. This is the sixth sextet.
"If anyone were to say, 'The eye is the self,' that wouldn't be tenable. The arising and falling away of the eye are discerned. And when its arising and falling away are discerned, it would follow that 'My self arises and falls away.' That's why it wouldn't be tenable if anyone were to say, 'The eye is the self.' So the eye is not-self. If anyone were to say, 'Forms are the self,' that wouldn't be tenable...Thus the eye is not-self and forms are not-self. If anyone were to say, 'Consciousness at the eye is the self,' that wouldn't be tenable...Thus the eye is not-self, forms are not-self, consciousness at the eye is not-self. If anyone were to say, 'Contact at the eye is the self,' that wouldn't be tenable...Thus the eye is not-self, forms are not-self, consciousness at the eye is not-self, contact at the eye is not-self. If anyone were to say, 'Feeling is the self,' that wouldn't be tenable...Thus the eye is not-self, forms are not-self, consciousness at the eye is not-self, contact at the eye is not-self, feeling is not self. If anyone were to say, 'Craving is the self,' that wouldn't be tenable. The arising and falling away of craving are discerned. And when its arising and falling away are discerned, it would follow that 'My self arises and falls away.' That's why it wouldn't be tenable if anyone were to say, 'Craving is the self.' Thus the eye is not-self, forms are not-self, consciousness at the eye is not-self, contact at the eye is not-self, feeling is not self, craving is not-self.
"If anyone were to say, 'The ear is the self,' that wouldn't be tenable...
"If anyone were to say, 'The nose is the self,' that wouldn't be tenable...
"If anyone were to say, 'The tongue is the self,' that wouldn't be tenable...
"If anyone were to say, 'The body is the self,' that wouldn't be tenable...
"If anyone were to say, 'The intellect is the self,' that wouldn't be tenable. The arising and falling away of the intellect are discerned. And when its arising and falling away are discerned, it would follow that 'My self arises and falls away.' That's why it wouldn't be tenable if anyone were to say, 'The intellect is the self.' So the intellect is not-self. If anyone were to say, 'Ideas are the self,' that wouldn't be tenable...Thus the intellect is not-self and ideas are not-self. If anyone were to say, 'Consciousness at the intellect is the self,' that wouldn't be tenable...Thus the intellect is not-self, ideas are not-self, consciousness at the intellect is not-self. If anyone were to say, 'Contact at the intellect is the self,' that wouldn't be tenable...Thus the intellect is not-self, ideas are not-self, consciousness at the intellect is not-self, contact at the intellect is not-self. If anyone were to say, 'Feeling is the self,' that wouldn't be tenable...Thus the intellect is not-self, ideas are not-self, consciousness at the intellect is not-self, contact at the intellect is not-self, feeling is not self. If anyone were to say, 'Craving is the self,' that wouldn't be tenable. The arising and falling away of craving are discerned. And when its arising and falling away are discerned, it would follow that 'My self arises and falls away.' That's why it wouldn't be tenable if anyone were to say, 'Craving is the self.' Thus the intellect is not-self, ideas are not-self, consciousness at the intellect is not-self, contact at the intellect is not-self, feeling is not self, craving is not-self.
"This, monks, is the path of practice leading to self-identification. One assumes about the eye that 'This is me, this is my self, this is what I am.' One assumes about forms...One assumes about consciousness at the eye...One assumes about contact at the eye...One assumes about feeling...One assumes about craving that 'This is me, this is my self, this is what I am.'
"One assumes about the ear...
"One assumes about the nose...
"One assumes about the tongue...
"One assumes about the body...
"One assumes about the intellect that 'This is me, this is my self, this is what I am.' One assumes about ideas...One assumes about consciousness at the intellect...One assumes about contact at the intellect...One assumes about feeling...One assumes about craving that 'This is me, this is my self, this is what I am.'
"Now, this is the path of practice leading to the cessation of self-identification. One assumes about the eye that 'This is not me, this is not my self, this is not what I am.' One assumes about forms...One assumes about consciousness at the eye...One assumes about contact at the eye...One assumes about feeling...One assumes about craving that 'This is not me, this is not my self, this is not what I am.'
"One assumes about the ear...
"One assumes about the nose...
"One assumes about the tongue...
"One assumes about the body...
"One assumes about the intellect that 'This is not me, this is not my self, this is not what I am.' One assumes about ideas...One assumes about consciousness at the intellect...One assumes about contact at the intellect...One assumes about feeling...One assumes about craving that 'This is not me, this is not my self, this is not what I am.'
"Dependent on the eye and forms there arises consciousness at the eye. The meeting of the three is contact. With contact as a requisite condition, there arises what is felt either as pleasure, pain, or neither pleasure nor pain. If, when touched by a feeling of pleasure, one relishes it, welcomes it, or remains fastened to it, then the underlying tendency to passion lies latent within one. If, when touched by a feeling of pain, one sorrows, grieves, and laments, beats one's breast, becomes distraught, then the underlying tendency to resistance lies latent within one. If, when touched by a feeling of neither pleasure nor pain, one does not discern, as it actually is present, the origination, passing away, allure, drawback, or escape from that feeling, then the underlying tendency to ignorance lies latent within one. That a person -- without abandoning the underlying tendency to passion with regard to a feeling of pleasure, without abolishing the underlying tendency to resistance with regard to a feeling of pain, without uprooting the underlying tendency to ignorance with regard to a feeling of neither pleasure nor pain, without abandoning ignorance and giving rise to clear knowing -- would put an end to suffering and stress in the here and now: such a thing isn't possible.
"Dependent on the ear and sounds...
"Dependent on the nose and aromas...
"Dependent on the tongue and flavors...
"Dependent on the body and tactile sensations...
"Dependent on the intellect and ideas there arises consciousness at the intellect. The meeting of the three is contact. With contact as a requisite condition, there arises what is felt either as pleasure, pain, or neither pleasure nor pain. If, when touched by a feeling of pleasure, one relishes it, welcomes it, or remains fastened to it, then the underlying tendency to passion lies latent within one. If, when touched by a feeling of pain, one sorrows, grieves, and laments, beats one's breast, becomes distraught, then the underlying tendency to resistance lies latent within one. If, when touched by a feeling of neither pleasure nor pain, one does not discern, as it actually is present, the origination, passing away, allure, drawback, or escape from that feeling, then the underlying tendency to ignorance lies latent within one. That a person -- without abandoning the underlying tendency to passion with regard to a feeling of pleasure, without abolishing the underlying tendency to resistance with regard to a feeling of pain, without uprooting the underlying tendency to ignorance with regard to a feeling of neither pleasure nor pain, without abandoning ignorance and giving rise to clear knowing -- would put an end to suffering and stress in the here and now: such a thing isn't possible.
"Dependent on the eye and forms there arises consciousness at the eye. The meeting of the three is contact. With contact as a requisite condition, there arises what is felt either as pleasure, pain, or neither pleasure nor pain. If, when touched by a feeling of pleasure, one does not relish it, welcome it, or remain fastened to it, then the underlying tendency to passion does not lie latent within one. If, when touched by a feeling of pain, one does not sorrow, grieve, or lament, beat one's breast or become distraught, then the underlying tendency to resistance does not lie latent within one. If, when touched by a feeling of neither pleasure nor pain, one discerns, as it actually is present, the origination, passing away, allure, drawback, and escape from that feeling, then the underlying tendency to ignorance does not lie latent within one. That a person -- through abandoning the underlying tendency to passion with regard to a feeling of pleasure, through abolishing the underlying tendency to resistance with regard to a feeling of pain, through uprooting the underlying tendency to ignorance with regard to a feeling of neither pleasure nor pain, through abandoning ignorance and giving rise to clear knowing -- would put an end to suffering and stress in the here and now: such a thing is possible.
"Dependent on the ear and sounds...
"Dependent on the nose and aromas...
"Dependent on the tongue and flavors...
"Dependent on the body and tactile sensations...
"Dependent on the intellect and ideas there arises consciousness at the intellect. The meeting of the three is contact. With contact as a requisite condition, there arises what is felt either as pleasure, pain, or neither pleasure nor pain. If, when touched by a feeling of pleasure, one does not relish it, welcome it, or remain fastened to it, then the underlying tendency to passion does not lie latent within one. If, when touched by a feeling of pain, one does not sorrow, grieve, or lament, beat one's breast or become distraught, then the underlying tendency to resistance does not lie latent within one. If, when touched by a feeling of neither pleasure nor pain, one discerns, as it actually is present, the origination, passing away, allure, drawback, and escape from that feeling, then the underlying tendency to ignorance does not lie latent within one. That a person -- through abandoning the underlying tendency to passion with regard to a feeling of pleasure, through abolishing the underlying tendency to resistance with regard to a feeling of pain, through uprooting the underlying tendency to ignorance with regard to a feeling of neither pleasure nor pain, through abandoning ignorance and giving rise to clear knowing -- would put an end to suffering and stress in the here and now: such a thing is possible.
"Seeing thus, the instructed noble disciple grows disenchanted with the eye, disenchanted with forms, disenchanted with consciousness at the eye, disenchanted with contact at the eye, disenchanted with feeling, disenchanted with craving.
"He grows disenchanted with the ear...
"He grows disenchanted with the nose...
"He grows disenchanted with the tongue...
"He grows disenchanted with the body...
"He grows disenchanted with the intellect, disenchanted with ideas, disenchanted with consciousness at the intellect, disenchanted with contact at the intellect, disenchanted with feeling, disenchanted with craving. Disenchanted, he becomes dispassionate. Through dispassion, he is fully released. With full release, there is the knowledge, 'Fully released.' He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'"
That is what the Blessed One said. Gratified, the monks delighted at his words. And while this explanation was being given, the hearts of 60 monks, through no clinging (not being sustained), were fully released from fermentation/effluents.
Source: http://world.std.com/~metta/canon/majjhima/mn148.html (Revised: 9 November 1998 )
Source = BuddhaSasana
[Muïc luïc kinh Trung Boä]