Ngöôøi Cö Só [ Trôû Veà ] [Home Page] [ Index Vieät ] [Index Pali]
Trung Boä Kinh
Majjhima Nikaya149. Ñaïi kinh Saùu xöù
(Mahaøsalaøyatanika sutta)
Nhö vaày toâi nghe.
Moät thôøi Theá Toân 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 Ñaïi Kinh Saùu Xöù. Haõy nghe vaø suy nghieäm kyõ, Ta seõ giaûng.
-- Thöa vaâng, baïch Theá Toân.
Caùc Tyû-kheo aáy vaâng ñaùp Theá Toân. Theá Toân giaûng nhö sau:
-- Naøy caùc Tyû-kheo, khoâng bieát, khoâng thaáy nhö chôn maét, khoâng bieát khoâng thaáy nhö chôn caùc saéc, khoâng bieát khoâng thaáy nhö chôn nhaõn thöùc, khoâng bieát khoâng thaáy nhö chôn nhaõn xuùc; do duyeân nhaõn xuùc naøy khôûi leân laïc thoï, khoå thoï hay baát khoå baát laïc thoï, khoâng bieát khoâng thaáy nhö chôn caûm thoï aáy, vò aáy aùi tröôùc ñoái vôùi maét, aùi tröôùc ñoái vôùi caùc saéc, aùi tröôùc ñoái vôùi nhaõn thöùc, aùi tröôùc ñoái vôùi nhaõn xuùc. Do duyeân nhaõn xuùc naøy khôûi leân laïc thoï, khoå thoï hay baát khoå baát laïc thoï, vò aáy aùi tröôùc ñoái vôùi caûm thoï aáy.
Khi vò aáy truù, quaùn saùt vò ngoït, bò aùi tröôùc, heä luïy vaø tham ñaém, neân naêm thuû uaån ñi ñeán tích tröõ trong töông lai. Vaø aùi cuûa vò aáy ñöa ñeán taùi sanh, caâu höõu vôùi hyû vaø tham, tìm söï hoan laïc choã naøy, choã kia; aùi aáy ñöôïc taêng tröôûng; nhöõng thaân öu naõo taêng tröôûng; nhöõng taâm öu naõo taêng tröôûng; nhöõng thaân nhieät naõo taêng tröôûng; nhöõng taâm khoå naõo taêng tröôûng. Vò aáy caûm thoï thaân khoå vaø taâm khoå.
Naøy caùc Tyû-kheo, khoâng thaáy vaø khoâng bieát nhö chôn tai; naøy caùc Tyû-kheo, khoâng thaáy vaø khoâng bieát nhö chôn muõi; naøy caùc Tyû-kheo, khoâng thaáy vaø khoâng bieát nhö chôn löôõi; naøy caùc Tyû-kheo, khoâng thaáy vaø khoâng bieát nhö chôn thaân; naøy caùc Tyû-kheo, khoâng thaáy vaø khoâng bieát nhö chôn yù; naøy caùc Tyû-kheo, khoâng thaáy vaø khoâng bieát nhö chôn caùc phaùp; naøy caùc Tyû-kheo, khoâng thaáy vaø khoâng bieát nhö chôn yù thöùc; naøy caùc Tyû-kheo, khoâng thaáy vaø khoâng bieát nhö chôn yù xuùc. Do duyeân yù xuùc naøy khôûi leân laïc thoï, khoå thoï hay baát khoå baát laïc thoï; khoâng thaáy vaø khoâng bieát nhö chôn caûm thoï aáy, vò aáy aùi tröôùc ñoái vôùi yù, aùi tröôùc ñoái vôùi phaùp, aùi tröôùc ñoái vôùi yù thöùc, aùi tröôùc ñoái vôùi yù xuùc. Do duyeân yù xuùc naøy khôûi leân laïc thoï, khoå thoï, hay baát khoå baát laïc thoï, ... vò aáy caûm thoï thaân khoå vaø taâm khoå.
Naøy caùc Tyû-kheo, thaáy vaø bieát nhö chôn maét, thaáy vaø bieát nhö chôn caùc saéc, thaáy vaø bieát nhö chôn nhaõn thöùc, thaáy vaø bieát nhö chôn nhaõn xuùc. Do duyeân nhaõn xuùc naøy khôûi leân laïc thoï, khoå thoï hay baát khoå baát laïc thoï, thaáy vaø bieát nhö chôn caûm thoï aáy; vò aáy khoâng aùi tröôùc ñoái vôùi con maét, khoâng aùi tröôùc ñoái vôùi caùc saéc, khoâng aùi tröôùc ñoái vôùi nhaõn thöùc, khoâng aùi tröôùc ñoái vôùi nhaõn xuùc. Do duyeân nhaõn xuùc naøy khôûi leân laïc thoï, khoå thoï, hay baát khoå baát laïc thoï; vò aáy khoâng aùi tröôùc ñoái vôùi caûm thoï aáy.
Khi vò aáy truù, quaùn saùt vò ngoït, khoâng bò aùi tröôùc, heä luïy vaø tham ñaém, neân naêm thuû uaån ñi ñeán taøn dieät trong töông lai. Vaø aùi cuûa vò aáy, ñöa ñeán taùi sanh, caâu höõu vôùi hyû vaø tham, tìm söï hoan laïc choã naøy choã kia; aùi aáy ñöôïc ñoaïn taän; nhöõng thaân öu naõo cuûa vò aáy ñöôïc ñoaïn taän; nhöõng taâm öu naõo ñöôïc ñoaïn taän; nhöõng thaân nhieät naõo ñöôïc ñoaïn taän; nhöõng taâm nhieät naõo ñöôïc ñoaïn taän; nhöõng thaân khoå naõo ñöôïc ñoaïn taän; nhöõng taâm khoå naõo ñöôïc ñoaïn taän; vò aáy caûm thoï thaân laïc vaø taâm laïc.
Kieán gì nhö chôn cuûa vò aáy, kieán aáy laø chaùnh kieán. Tö duy gì nhö chôn cuûa vò aáy, tö duy aáy laø chaùnh tö duy. Tinh taán gì nhö chôn cuûa vò aáy, tinh taán aáy laø chaùnh tinh taán. Nieäm gì nhö chôn cuûa vò aáy, nieäm aáy laø chaùnh nieäm. Ñònh gì nhö chôn cuûa vò aáy, ñònh aáy laø chaùnh ñònh. Thaân nghieäp, ngöõ nghieäp, sinh maïng cuûa vò aáy ñöôïc thanh tònh toát ñeïp. Vaø Thaùnh ñaïo Taùm ngaønh naøy ñi ñeán tu taäp vaø phaùt trieån sung maõn cho vò aáy. Do söï tu taäp Thaùnh ñaïo Taùm ngaønh naøy nhö vaäy, boán nieäm xöù ñi ñeán tu taäp vaø phaùt trieån sung maõn; boán chaùnh tinh taán cuõng ñi ñeán tu taäp vaø phaùt trieån sung maõn; boán nhö yù tuùc cuõng ñi ñeán tu taäp vaø phaùt trieån sung maõn; naêm caên cuõng ñi ñeán tu taäp vaø phaùt trieån sung maõn; naêm löïc cuõng ñi ñeán tu taäp vaø phaùt trieån sung maõn; baûy giaùc chi cuõng ñi ñeán tu taäp vaø phaùt trieån sung maõn. Vaø nôi vò aáy, hai phaùp naøy ñöôïc chuyeån vaän song haønh: Chæ vaø Quaùn. Vôùi thöôïng trí, vò aáy lieãu tri nhöõng phaùp caàn phaûi lieãu tri vôùi thöôïng trí. Vôùi thöôïng trí, vò aáy ñoaïn taän nhöõng phaùp caàn phaûi ñoaïn taän vôùi thöôïng trí. Vôùi thöôïng trí vò aáy, tu taäp nhöõng phaùp caàn phaûi tu taäp vôùi thöôïng trí. Vôùi thöôïng trí, vò aáy chöùng ngoä nhöõng phaùp caàn phaûi chöùng ngoä vôùi thöôïng trí.
Vaø naøy caùc Tyû-kheo, theá naøo laø nhöõng phaùp caàn phaûi lieãu tri vôùi thöôïng trí ? Caàn phaûi traû lôøi laø naêm thuû uaån, töùc laø saéc thuû uaån, thoï thuû uaån, töôûng thuû uaån, haønh thuû uaån, thöùc thuû uaån. Nhöõng phaùp naøy laø nhöõng phaùp caàn phaûi lieãu tri vôùi thöôïng trí.
Vaø naøy caùc Tyû-kheo, theá naøo laø caùc phaùp caàn phaûi ñoaïn taän vôùi thöôïng trí ? Voâ minh vaø höõu aùi, nhöõng phaùp naøy caàn phaûi ñoaïn taän vôùi thöôïng trí.
Vaø naøy caùc Tyû-kheo, theá naøo laø caùc phaùp caàn phaûi tu taäp vôùi thöôïng trí ? Chæ vaø Quaùn, nhöõng phaùp naøy caàn phaûi tu taäp vôùi thöôïng trí.
Vaø naøy caùc Tyû-kheo, theá naøo laø nhöõng phaùp caàn phaûi chöùng ngoä vôùi thöôïng trí ? Minh vaø giaûi thoaùt, nhöõng phaùp naøy caàu phaûi chöùng ngoä vôùi thöôïng trí.
Naøy caùc Tyû-kheo, thaáy vaø bieát nhö chôn tai; naøy caùc Tyû-kheo, thaáy vaø bieát nhö chôn muõi; naøy caùc Tyû-kheo, thaáy vaø bieát nhö chôn löôõi; naøy caùc Tyû-kheo, thaáy vaø bieát nhö chôn thaân; naøy caùc Tyû-kheo, thaáy vaø bieát nhö chôn yù; naøy caùc Tyû-kheo, thaáy vaø bieát nhö chôn caùc phaùp; naøy caùc Tyû-kheo, thaáy vaø bieát nhö chôn yù thöùc; naøy caùc Tyû-kheo, thaáy vaø bieát nhö chôn yù xuùc. Do duyeân yù xuùc naøy khôûi leân laïc thoï, khoå thoï, baát khoå baát laïc thoï; thaáy vaø bieát nhö chôn caûm thoï aáy, neân vò aáy khoâng aùi tröôùc ñoái vôùi yù, khoâng aùi tröôùc ñoái vôùi caùc phaùp, khoâng aùi tröôùc ñoái vôùi yù thöùc, khoâng aùi tröôùc ñoái vôùi yù xuùc. Do duyeân yù xuùc naøy khôûi leân laïc thoï, khoå thoï, hay baát khoå baát laïc thoï; vò aáy khoâng aùi tröôùc ñoái vôùi caûm thoï aáy... taâm khoå naõo ñöôïc ñoaïn taän. Vò aáy caûm thoï thaân laïc vaø taâm laïc. Kieán gì nhö chôn cuûa vò aáy, kieán aáy laø chaùnh kieán. Tö duy gì nhö chôn cuûa vò aáy... hoaït maïng cuûa vò aáy ñi ñeán thanh tònh toát ñeïp. Vaø Thaùnh ñaïo Taùm ngaønh naøy ñi ñeán tu taäp vaø phaùt trieån sung maõn cho vò aáy. Do söï tu taäp Thaùnh ñaïo Taùm ngaønh naøy nhö vaäy...Vaø naøy caùc Tyû-kheo, theá naøo laø nhöõng phaùp caàn phaûi chöùng ngoä vôùi thöôïng trí ? Minh vaø giaûi thoaùt, nhöõng phaùp naøy caàn phaûi chöùng ngoä vôùi thöôïng trí.
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 149
Mahasalayatanika Sutta
The Great Six Sense-media DiscourseTranslated 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 great six sense-media [discourse]. Listen and pay close attention. I will speak."
"As you say, lord," the monks responded.
The Blessed One said: "Not knowing, not seeing the eye as it actually is present; not knowing, not seeing forms...consciousness at the eye...contact at the eye as they actually are present; not knowing, not seeing whatever arises conditioned through contact at the eye -- experienced as pleasure, pain, or neither-pleasure-nor-pain -- as it actually is present, one is infatuated with the eye...forms...consciousness at the eye...contact at the eye...whatever arises conditioned by contact at the eye and is experienced as pleasure, pain, or neither-pleasure-nor-pain.
"For him -- infatuated, attached, confused, not remaining focused on their drawbacks -- the five aggregates for sustenance head toward future accumulation. The craving that makes for further becoming -- accompanied by passion and delight, relishing now this and now that -- grows within him. His bodily disturbances and mental disturbances grow. His bodily torments and mental torments grow. His bodily distresses and mental distresses grow. He is sensitive both to bodily stress and mental stress.
"Not knowing, not seeing the ear...Not knowing, not seeing the nose...Not knowing, not seeing the tongue...Not knowing, not seeing the body...
"Not knowing, not seeing the intellect as it actually is present; not knowing, not seeing ideas...consciousness at the intellect...contact at the intellect as they actually are present; not knowing, not seeing whatever arises conditioned through intellect-contact -- experienced as pleasure, pain, or neither-pleasure-nor-pain -- as it actually is present, one is infatuated with the intellect...ideas...consciousness at the intellect...contact at the intellect...whatever arises conditioned by contact at the intellect and is experienced as pleasure, pain, or neither-pleasure-nor-pain.
"For him -- infatuated, attached, confused, not remaining focused on their drawbacks -- the five aggregates for sustenance head toward future accumulation. The craving that makes for further becoming -- accompanied by passion and delight, relishing now this and now that -- grows within him. His bodily disturbances and mental disturbances grow. His bodily torments and mental torments grow. His bodily distresses and mental distresses grow. He is sensitive both to bodily stress and mental stress.
"However, knowing and seeing the eye as it actually is present, knowing and seeing forms...consciousness at the eye...contact at the eye as they actually are present, knowing and seeing whatever arises conditioned through contact at the eye -- experienced as pleasure, pain, or neither-pleasure-nor-pain -- as it actually is present, one is not infatuated with the eye...forms...consciousness at the eye...contact at the eye...whatever arises conditioned by contact at the eye and is experienced as pleasure, pain, or neither-pleasure-nor-pain.
"For him -- uninfatuated, unattached, unconfused, remaining focused on their drawbacks -- the five aggregates for sustenance head toward future diminution. The craving that makes for further becoming -- accompanied by passion and delight, relishing now this and now that -- is abandoned by him. His bodily disturbances and mental disturbances are abandoned. His bodily torments and mental torments are abandoned. His bodily distresses and mental distresses are abandoned. He is sensitive both to ease of body and ease of awareness.
"Any view belonging to one who has come to be like this is his right view. Any resolve, his right resolve. Any effort, his right effort. Any mindfulness, his right mindfulness. Any concentration, his right concentration: just as earlier his actions, speech, and livelihood were already well-purified. Thus for him, having thus developed the noble eightfold path, the four frames of reference go to the culmination of their development. The four right exertions...the four bases of power...the five faculties...the five strengths...the seven factors of Awakening go to the culmination of their development.[1] [And] for him these two qualities occur in tandem: tranquillity and insight.
"He comprehends through direct knowledge whatever qualities are to be comprehended through direct knowledge, abandons through direct knowledge whatever qualities are to be abandoned through direct knowledge, develops through direct knowledge whatever qualities are to be developed through direct knowledge, and realizes through direct knowledge whatever qualities are to be realized through direct knowledge.
"And what qualities are to be comprehended through direct knowledge? 'The five aggregates of clinging/sustenance,' should be the reply. Which five? Form as an aggregate of clinging/sustenance...feeling...perception...fabrications...consciousness as an aggregate of clinging/sustenance. These are the qualities that are to be comprehended through direct knowledge.
"And what qualities are to be abandoned through direct knowledge? Ignorance and craving for becoming: these are the qualities that are to be abandoned through direct knowledge.
"And what qualities are to be developed through direct knowledge? Tranquillity and insight: these are the qualities that are to be developed through direct knowledge.
"And what qualities are to be realized through direct knowledge? Clear knowing and release: these are the qualities that are to be realized through direct knowledge.
"Knowing and seeing the ear...Knowing and seeing the nose...Knowing and seeing the tongue...Knowing and seeing the body...
"Knowing and seeing the intellect as it actually is present, knowing and seeing ideas...consciousness at the intellect...contact at the intellect as they actually are present, knowing and seeing whatever arises conditioned through intellect-contact -- experienced as pleasure, pain, or neither-pleasure-nor-pain -- as it actually is present, one is not infatuated with the intellect...ideas...consciousness at the intellect...contact at the intellect...whatever arises conditioned by contact at the intellect and is experienced as pleasure, pain, or neither-pleasure-nor-pain.
"For him -- uninfatuated, unattached, unconfused, remaining focused on their drawbacks -- the five aggregates for sustenance head toward future diminution. The craving that makes for further becoming -- accompanied by passion and delight, relishing now this and now that -- is abandoned by him. His bodily disturbances and mental disturbances are abandoned. His bodily torments and mental torments are abandoned. His bodily distresses and mental distresses are abandoned. He is sensitive both to ease of body and ease of awareness.
"Any view belonging to one who has come to be like this is his right view. Any resolve, his right resolve. Any effort, his right effort. Any mindfulness, his right mindfulness. Any concentration, his right concentration: just as earlier his actions, speech, and livelihood were already well-purified. Thus for him, having thus developed the noble eightfold path, the four frames of reference go to the culmination of their development. The four right exertions...the four bases of power...the five faculties...the five strengths...the seven factors of Awakening go to the culmination of their development. [And] for him these two qualities occur in tandem: tranquillity and insight.
"He comprehends through direct knowledge whatever qualities are to be comprehended through direct knowledge, abandons through direct knowledge whatever qualities are to be abandoned through direct knowledge, develops through direct knowledge whatever qualities are to be developed through direct knowledge, and realizes through direct knowledge whatever qualities are to be realized through direct knowledge.
"And what qualities are to be comprehended through direct knowledge? 'The five aggregates of clinging/sustenance,' should be the reply. Which five? Form as an aggregate of clinging/sustenance...feeling...perception...fabrications...consciousness as an aggregate of clinging/sustenance. These are the qualities that are to be comprehended through direct knowledge.
"And what qualities are to be abandoned through direct knowledge? Ignorance and craving for becoming: these are the qualities that are to be abandoned through direct knowledge.
"And what qualities are to be developed through direct knowledge? Tranquillity and insight: these are the qualities that are to be developed through direct knowledge.
"And what qualities are to be realized through direct knowledge? Clear knowing and release: these are the qualities that are to be realized through direct knowledge."
That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.
Note:
1. These thirty-seven qualities are collectively termed the "wings to awakening" (bodhipakkhiyadhamma). [Go back]
Source: http://world.std.com/~metta/canon/majjhima/mn149.html (Revised: 9 November 1998 )
Source = BuddhaSasana
[Muïc luïc kinh Trung Boä]