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Trung Boä Kinh
Majjhima Nikaya152. Kinh Caên tu taäp
(Indriyabhaøvanaø sutta)
Nhö vaày toâi nghe.
Moät thôøi Theá Toân ôû Kajangala, taïi Mukheluvana.
Roài thanh nieân Baø-la-moân Uttara, ñeä töû cuûa Pasariya ñi ñeán Theá Toân; sau khi ñeán, noùi leân vôùi Theá Toân nhöõng lôøi chaøo ñoùn hoûi thaêm; sau khi noùi leân nhöõng lôøi chaøo ñoùn hoûi thaêm thaân höõu, lieàn ngoài xuoáng moät beân. Theá Toân noùi vôùi thanh nieân Baø-la-moân Uttara, ñeä töû cuûa Pasariya ñang ngoài moät beân:
-- Naøy Uttara, Baø-la-moân Pasariya coù thuyeát veà caên tu taäp cho caùc ñeä töû khoâng?
-- Thöa Toân giaû Gotama, Baø-la-moân Pasariya coù thuyeát veà caên tu taäp cho caùc ñeä töû.
-- Nhöng naøy Uttara, Baø-la-moân Pasariya thuyeát veà caên tu taäp cho caùc ñeä töû nhö theá naøo?
-- ÔÛ ñaây, thöa Toân giaû Gotama, khoâng neân thaáy saéc vôùi maét, khoâng neân nghe tieáng vôùi tai. Nhö vaäy, thöa Toân giaû Gotama, Baø-la-moân Pasariya thuyeát caên tu taäp cho caùc ñeä töû.
-- Neáu laø nhö vaäy, naøy Uttara, theo nhö lôøi noùi cuûa Baø-la-moân Pasariya, ngöôøi muø seõ laø ngöôøi coù caên tu taäp, ngöôøi ñieác seõ laø ngöôøi coù caên tu taäp. Naøy Uttara, ngöôøi muø khoâng thaáy saéc vôùi maét, ngöôøi ñieác khoâng nghe tieáng vôùi tai.
Khi ñöôïc noùi vaäy, thanh nieân Baø-la-moân Uttara ñeä töû cuûa Pasariya ngoài im laëng, hoå theïn, thuït vai, maët cuùi gaàm xuoáng, traàm ngaâm, khoâng noùi naêng gì.
Roài Theá Toân, sau khi bieát ñöôïc Uttara, ñeä töû cuûa Pasariya im laëng, hoå theïn, thuït vai, maët cuùi gaàm xuoáng, traàm ngaâm, khoâng noùi naêng gì, lieàn goïi Toân giaû Ananda vaø noùi:
-- Naøy Ananda, Baø-la-moân Pasariya thuyeát cho caùc ñeä töû caên tu taäp moät caùch khaùc; nhöng trong giôùi luaät caùc baäc Thaùnh, voâ thöôïng caên tu taäp khaùc nhö vaäy.
-- Baïch Theá Toân, nay ñaõ ñeán thôøi ! Baïch Thieän Theä nay ñaõ ñeán thôøi ñeå Theá Toân thuyeát voâ thöôïng caên tu taäp trong giôùi luaät baäc Thaùnh. Sau khi nghe Theá Toân, caùc vò Tyû-kheo seõ thoï trì.
-- Vaäy naøy Ananda, haõy nghe vaø suy nghieäm kyõ, Ta seõ giaûng.
-- Thöa vaâng, baïch Theá Toân.
Toân giaû Ananda vaâng ñaùp Theá Toân. Theá Toân noùi nhö sau:
-- Naøy Ananda, theá naøo laø voâ thöôïng caên tu taäp trong giôùi luaät baäc Thaùnh? ÔÛ ñaây, naøy Ananda, vò Tyû-kheo, maét thaáy saéc, khôûi leân khaû yù, khôûi leân baát khaû yù, khôûi leân khaû yù baát khaû yù. Vò aáy tueä tri nhö sau: "Khaû yù naøy khôûi leân nôi ta, baát khaû yù naøy khôûi leân, khaû yù baát khaû yù naøy khôûi leân. Caùi naøy khôûi leân, vì laø höõu vò neân thoâ. (Nhöng) caùi naøy laø an tònh, caùi naøy laø thuø dieäu, töùc laø xaû". Cho neân, daàu cho caùi gì khôûi leân laø khaû yù, baát khaû yù hay khaû yù vaø baát khaû yù, taát caû ñeàu ñoaïn dieät (trong vò aáy), vaø xaû toàn taïi. Naøy Ananda, nhö moät ngöôøi coù maét, sau khi môû maét, laïi nhaém maét laïi, hay sau khi nhaém maét, laïi môû maét ra; cuõng vaäy, nhö vaäy laø toác ñoä, nhö vaäy laø söï mau choùng, nhö vaäy laø söï deã daøng ñoái vôùi caùi gì ñaõ khôûi leân, khaû yù baát khaû yù hay khaû yù baát khaû yù, (taát caû) ñeàu ñoaïn dieät (trong vò aáy), vaø xaû toàn taïi. Trong giôùi luaät baäc Thaùnh, naøy Ananda, nhö vaäy goïi laø voâ thöôïng caên tu taäp ñoái vôùi caùc saéc do maét nhaän thöùc.
Laïi nöõa, naøy Ananda, Tyû-kheo tai nghe tieáng khôûi leân khaû yù, khôûi leân baát khaû yù, khôûi leân khaû yù baát khaû yù. Vò aáy tueä tri nhö sau: "Khaû yù naøy khôûi leân nôi ta, baát khaû yù naøy khôûi leân, khaû yù baát khaû yù naøy khôûi leân. Caùi naøy khôûi leân, vì laø höõu vi neân thoâ. (Nhöng) caùi naøy laø an tònh, caùi naøy laø thuø dieäu, töùc laø xaû". Cho neân daàu cho caùi gì khôûi leân laø khaû yù, baát khaû yù, hay khaû yù baát khaû yù, taát caû ñeàu ñoaïn dieät (trong vò aáy), vaø xaû toàn taïi. Naøy Ananda, nhö moät ngöôøi löïc só coù theå buùng tay moät caùch deã daøng; cuõng vaäy, nhö vaäy laø toác ñoä, nhö vaäy laø söï mau choùng, nhö vaäy laø söï deã daøng ñoái vôùi caùi gì ñaõ khôûi leân, khaû yù, baát khaû yù hay khaû yù baát khaû yù, (taát caû) ñeàu ñoaïn dieät (trong vò aáy) vaø xaû toàn taïi. Trong giôùi luaät baäc Thaùnh, naøy Ananda, nhö vaäy goïi laø voâ thöôïng caên tu taäp ñoái vôùi caùc tieáng do tai nhaän thöùc.
Laïi nöõa, naøy Ananda, Tyû-kheo do muõi ngöûi höông khôûi leân khaû yù, khôûi leân baát khaû yù, khôûi leân khaû yù baát khaû yù. Vò aáy tueä tri nhö sau: "Khaû yù naøy khôûi leân nôi ta, baát khaû yù naøy khôûi leân, khaû yù baát khaû naøy khôûi leân. Caùi naøy khôûi leân, vì laø höõu vi neân thoâ. (Nhöng) caùi naøy laø an tònh, caùi naøy laø thuø dieäu, töùc laø xaû". Cho neân daàu cho caùi gì khôûi leân laø khaû yù, baát khaû yù hay khaû yù baát khaû yù, taát caû ñeàu ñoaïn dieät (trong vò aáy) vaø xaû toàn taïi. Naøy Ananda, nhö nhöõng gioït nöôùc möa chaûy tröôït ñi, khoâng coù ñoïng laïi treân moät laù sen hôi chuùc xuoáng; cuõng vaäy, nhö vaäy laø toác ñoä, nhö vaäy laø söï mau choùng, nhö vaäy laø söï deã daøng ñoái vôùi caùi gì ñaõ khôûi leân, khaû yù, baát khaû yù hay khaû yù baát khaû yù, (taát caû) ñeàu ñoaïn dieät (trong vò aáy), vaø xaû toàn taïi. Trong giôùi luaät baäc Thaùnh, naøy Ananda, nhö vaäy goïi laø voâ thöôïng caên tu taäp ñoái vôùi caùc höông do muõi nhaän thöùc.
Laïi nöõa, naøy Ananda, Tyû-kheo löôõi neám vò khôûi leân khaû yù, khôûi leân baát khaû yù, khôûi leân khaû yù baát khaû yù. Vò aáy tueä tri nhö sau: "Khaû yù naøy khôûi leân nôi ta, baát khaû yù naøy khôûi leân, khaû yù baát khaû yù naøy khôûi leân. Caùi naøy khôûi leân, vì laø höõu vi neân thoâ. (Nhöng) caùi naøy laø an tinh, caùi naøy laø thuø dieäu, töùc laø xaû". Cho neân daàu cho caùi gì khôûi leân laø khaû yù, baát khaû yù, hay khaû yù baát khaû yù, taát caû ñeàu ñoaïn dieät (trong vò aáy) vaø xaû toàn taïi. Naøy Ananda, nhö moät ngöôøi löïc só coù theå nhoå ra moät caùch deã daøng cuïc ñôøm ñoïng laïi treân ñaàu löôõi; cuõng vaäy, nhö vaäy laø toác ñoä, nhö vaäy laø söï mau choùng, nhö vaäy laø söï deã daøng ñoái vôùi caùi gì ñaõ khôûi leân, khaû yù, baát khaû yù hay khaû yù baát khaû yù, (taát caû) ñeàu ñoaïn dieät (trong vò aáy) vaø xaû toàn taïi. Trong giôùi luaät baäc Thaùnh, naøy Ananda, nhö vaäy goïi laø voâ thöôïng caên tu taäp ñoái vôùi caùc vò do löôõi nhaän thöùc.
Laïi nöõa, naøy Ananda, Tyû-kheo thaân caûm xuùc khôûi leân khaû yù, khôûi leân baát khaû yù, khôûi leân khaû yù baát khaû yù. Vò aáy tueä tri nhö sau: "Khaû yù naøy khôûi leân nôi ta, baát khaû yù naøy khôûi leân, khaû yù baát khaû yù naøy khôûi leân. Caùi naøy khôûi leân, vì laø höõu vi neân thoâ. (Nhöng) caùi naøy laø an tònh, caùi naøy laø thuø dieäu, töùc laø xaû". Cho neân daàu cho caùi gì khôûi leân laø khaû yù, baát khaû yù hay khaû yù baát khaû yù, taát caû ñeàu ñoaïn dieät (trong vò aáy), vaø xaû toàn taïi. Naøy Ananda, ví nhö moät ngöôøi coù theå co duoãi caùnh tay ñöôïc co laïi cuûa mình, hay co laïi caùnh tay duoãi ra cuûa mình; cuõng vaäy, nhö vaäy laø toác ñoä, nhö vaäy laø söï mau choùng, nhö vaäy laø söï deã daøng ñoái vôùi caùi gì ñaõ khôûi leân, khaû yù, baát khaû yù hay khaû yù baát khaû yù, (taát caû) ñeàu ñoaïn dieät (trong vò aáy) vaø xaû toàn taïi. Trong giôùi luaät baäc Thaùnh, naøy Ananda, nhö vaäy goïi laø voâ thöôïng caên tu taäp ñoái vôùi caùc xuùc do thaân nhaän thöùc.
Laïi nöõa, naøy Ananda, Tyû-kheo, yù nhaän thöùc caùc phaùp khôûi leân khaû yù, khôûi leân baát khaû yù. Khôûi leân khaû yù baát khaû yù. Vò aáy tueä tri nhö sau: "khaû yù naøy khôûi leân nôi ta, baát khaû yù naøy khôûi leân, khaû yù baát khaû yù naøy khôûi leân. Caùi naøy khôûi leân, vì laø höõu vi neân thoâ. (Nhöng) caùi naøy laø an tònh, caùi naøy laø thuø dieäu, töùc laø xaû". Cho neân daàu cho caùi gì khôûi leân laø khaû yù, baát khaû yù hay khaû yù baát khaû yù, taát caû ñeàu ñoaïn dieät (trong vò aáy), vaø xaû toàn taïi. Naøy Ananda, nhö moät ngöôøi cho nhoû hai ba gioït nöôùc trong moät caùi chaäu baèng saét ñun noùng moãi ngaøy, naøy Ananda, caùc gioït nöôùc rôi raát chaäm nhöng chuùng bò tieâu dieät, bieán ñi raát mau, cuõng vaäy, nhö vaäy laø toác ñoä, nhö vaäy laø söï mau choùng, nhö vaäy laø söï deã daøng ñoái vôùi caùi gì ñaõ khôûi leân khaû yù, baát khaû yù hay khaû yù baát khaû yù, (taát caû) ñeàu ñoaïn dieät (trong vò aáy) vaø xaû toàn taïi. Trong giôùi luaät baäc Thaùnh, naøy Ananda, nhö vaäy goïi laø voâ thöôïng caên tu taäp ñoái vôùi caùc phaùp do yù nhaän thöùc.
Nhö vaäy, naøy Ananda, laø voâ thöôïng caên tu taäp trong giôùi luaät baäc Thaùnh.
Vaø naøy Ananda, theá naøo laø ñaïo loä cuûa vò höõu hoïc? ÔÛ ñaây, naøy Ananda, Tyû-kheo maét thaáy saéc khôûi leân khaû yù, khôûi leân baát khaû yù, khôûi leân khaû yù baát khaû yù. Vì raèng coù khaû yù khôûi leân, coù baát khaû yù khôûi leân, coù khaû yù baát khaû yù khôûi leân, vò aáy öu naõo, taøm quyù, gheùt boû. Sau khi tai nghe tieáng, muõi ngöûi höông, löôõi neám vò, thaân caûm xuùc, yù nhaän thöùc phaùp, vò aáy khôûi leân khaû yù, khôûi leân baát khaû yù, khôûi leân khaû yù baát khaû yù . Vì raèng coù khaû yù khôûi leân, coù baát khaû yù khôûi leân, coù khaû yù baát khaû yù khôûi leân, vò aáy öu naõo, taøm quyù, gheùt boû. Nhö vaäy, naøy Ananda laø ñaïo loä cuûa vò höõu hoïc.
Vaø naøy Ananda, theá naøo laø baäc Thaùnh, caùc caên ñöôïc tu taäp? ÔÛ ñaây, naøy Ananda, sau khi maét thaáy saéc, vò Tyû-kheo khôûi leân khaû yù, khôûi leân baát khaû yù, khôûi leân khaû yù baát khaû yù. Neáu vò aáy khôûi leân öôùc muoán: "Mong raèng toâi an truù vôùi töôûng khoâng yeám ly ñoái vôùi (söï vaät) yeám ly", thôøi ôû ñaây, vò aáy an truù vôùi töôûng khoâng yeám ly. Neáu vò aáy khôûi leân öôùc muoán: "Mong raèng toâi an truù vôùi töôûng yeám ly ñoái vôùi (söï vaät) khoâng yeám ly", thôøi ôû ñaây, vò aáy an truù vôùi töôûng yeám ly. Neáu vò aáy khôûi leân öôùc muoán; "Mong raèng toâi an truù vôùi töôûng khoâng yeám ly ñoái vôùi (söï vaät) yeám ly vaø (söï vaät) khoâng yeám ly", thôøi ôû ñaây, vò aáy an truù vôùi töôûng khoâng yeám ly. Neáu vò aáy khôûi leân öôùc muoán: "Mong raèng toâi an truù vôùi töôûng yeám ly", ñoái vôùi (söï vaät) khoâng yeám ly vaø (söï vaät) yeám ly", thôøi ôû ñaây, vò aáy an truù vôùi töôûng yeám ly. Neáu vò aáy khôûi leân öôùc muoán: "Mong raèng toâi sau khi töø boû caû hai yeám ly vaø khoâng yeám ly, an truù xaû, chaùnh nieäm, tænh giaùc ", thôøi ôû ñaây, vò aáy an truù xaû chaùnh nieäm, tænh giaùc.
Laïi nöõa, naøy Ananda, Tyû-kheo sau khi tai nghe tieáng, muõi ngöûi höông, löôõi neám vò, thaân caûm xuùc, yù nhaän thöùc phaùp, vò Tyû-kheo khôûi leân khaû yù, khôûi leân baát khaû yù, khôûi leân khaû yù baát khaû yù. Neáu vò aáy khôûi leân öôùc muoán: "Mong raèng toâi an truù vôùi töôûng khoâng yeám ly ñoái vôùi (söï vaät) yeám ly", thôøi ôû ñaây, vò aáy an truù vôùi töôûng khoâng yeám ly. Neáu vò aáy khôûi leân öôùc muoán: "Mong raèng ta an truù vôùi töôûng yeám ly (ñoái vôùi söï vaät) khoâng yeám ly", thôøi ôû ñaây, vò aáy an truù vôùi töôûng yeám ly. Neáu vò aáy khôûi leân öôùc muoán: "Mong raèng toâi an truù vôùi töôûng khoâng yeám ly (ñoái vôùi söï vaät) yeám ly vaø (söï vaät) khoâng yeám ly", thôøi ôû ñaây, vò aáy soáng an truù vôùi töôûng khoâng yeám ly. Neáu vò aáy khôûi leân öôùc muoán: "Mong raèng toâi an truù vôùi töôûng yeám ly (ñoái vôùi söï vaät) khoâng yeám ly vaø söï vaät yeám ly", thôøi ôû ñaây, vò aáy an truù vôùi töôûng yeám ly. Neáu vò aáy khôûi leân öôùc muoán: "Mong raèng toâi, sau khi töø boû caû hai yeám ly vaø khoâng yeám ly, an truù xaû, chaùnh nieäm, tænh giaùc", thôøi ôû ñaây, vò aáy an truù xaû, chaùnh nieäm, tænh giaùc.
Nhö vaäy, naøy Ananda, laø baäc Thaùnh, caùc caên ñöôïc tu taäp.
Nhö vaäy, naøy Ananda, Ta ñaõ giaûng voâ thöôïng caên tu taäp trong giôùi luaät baäc Thaùnh, ñaõ giaûng ñaïo loä cuûa baäc höõu hoïc, ñaõ giaûng baäc Thaùnh, caùc caên ñöôïc tu taäp. Naøy Ananda, nhöõng gì moät baäc Ñaïo sö phaûi laøm, vì loøng töø maãn, möu caàu haïnh phuùc cho caùc ñeä töû, nhöõng ñieàu aáy Ta ñaõ laøm cho caùc OÂng. Naøy Ananda, ñaây laø nhöõng goác caây, ñaây laø nhöõng choã troáng. Naøy Ananda, haõy Thieàn tö, chôù coù phoùng daät, chôù coù hoái haän veà sau. Ñaây laø nhöõng lôøi giaùo giôùi cuûa Ta cho caùc OÂng.
Theá Toân thuyeát giaûng nhö vaäy. Toân giaû Ananda hoan hyû tín thoï lôøi Theá Toân daïy.
Hoøa thöôïng Thích Minh Chaâu dòch Vieät
Chaân thaønh caùm ôn anh HDC vaø nhoùm Phaät töû VH ñaõ coù thieän taâm göûi taëng aán baûn ñieän töû.
(Bình Anson hieäu ñính, döïa theo baûn Anh ngöõ "The Middle Length Discourses of the Buddha", Tyø kheo Nanamoli vaø Tyø kheo Bodhi dòch, 1995).
(11/99)
Majjhima Nikaya 152
Indriya-bhavana Sutta
The Development of the FacultiesTranslated by Bhikkhu Thanissaro
I have heard that on one occasion the Blessed One was staying among the Kajjangalas in the Bamboo Grove. Then the young brahmin Uttara, a student of Parasiri (Parasivi) went to the Blessed One and, on arrival, exchanged friendly greetings and courtesies. After this exchange of courteous greetings he sat to one side.
As he was sitting there, the Blessed One said to him: "Uttara, does the brahmin Parasiri teach his followers the development of the faculties?"
"Yes, master Gotama, he does."
"And how does he teach his followers the development of the faculties?"
"There is the case where one does not see forms with the eye, or hear sounds with the ear [in a trance of non-perception]. That's how the brahmin Parasiri teaches his followers the development of the faculties."
"That being the case, Uttara, then a blind person will have developed faculties, and a deaf person will have developed faculties, according to the words of the brahmin Parasiri. For a blind person does not see forms with the eye, and a deaf person does not hear sounds with the ear."
When this was said, the young brahmin Uttara sat silent and abashed, his shoulders slumped, his head down, brooding, at a loss for words. The Blessed One -- noticing that Uttara was sitting silent and abashed, his shoulders slumped, his head down, brooding, at a loss for words -- said to Ven. Ananda, "Ananda, the development of the faculties that the brahmin Parasiri teaches his followers is one thing, but the unexcelled development of the faculties in the discipline of a noble one is something else entirely."
"Now is the time, O Blessed One. Now is the time, O One Well-Gone, for the Blessed One to teach the unexcelled development of the faculties in the discipline of the noble one. Having heard the Blessed One, the monks will remember it."
"In that case, Ananda, listen and pay close attention. I will speak."
"As you say, lord," Ven. Ananda responded to the Blessed One.
The Blessed One said: "Now how, Ananda, in the discipline of a noble one is there the unexcelled development of the faculties? There is the case where, when seeing a form with the eye, there arises in a monk what is agreeable, what is disagreeable, what is agreeable and disagreeable. He discerns that 'This agreeable thing has arisen in me, this disagreeable thing...this agreeable and disagreeable thing has arisen in me. And that is compounded, gross, dependently co-arisen. But this is peaceful, this is exquisite, i.e., equanimity.' With that, the arisen agreeable thing...disagreeable thing...agreeable and disagreeable thing ceases, and equanimity takes its stance. Just as a man with good eyes, having closed them, might open them; or having opened them, might close them, that is how quickly, how rapidly, how easily, no matter what it refers to, the arisen agreeable thing...disagreeable thing...agreeable and disagreeable thing ceases, and equanimity takes its stance. In the discipline of a noble one, this is called the unexcelled development of the faculties with regard to forms cognizable by the eye.
"Furthermore, when hearing a sound with the ear, there arises in a monk what is agreeable, what is disagreeable, what is agreeable and disagreeable. He discerns that 'This agreeable thing has arisen in me, this disagreeable thing...this agreeable and disagreeable thing has arisen in me. And that is compounded, gross, dependently co-arisen. But this is peaceful, this is exquisite, i.e., equanimity.' With that, the arisen agreeable thing...disagreeable thing...agreeable and disagreeable thing ceases, and equanimity takes its stance. Just as a strong man might easily snap his fingers, that is how quickly, how rapidly, how easily, no matter what it refers to, the arisen agreeable thing...disagreeable thing...agreeable and disagreeable thing ceases, and equanimity takes its stance. In the discipline of a noble one, this is called the unexcelled development of the faculties with regard to sounds cognizable by the ear.
"Furthermore, when smelling an aroma with the nose, there arises in a monk what is agreeable, what is disagreeable, what is agreeable and disagreeable. He discerns that 'This agreeable thing has arisen in me, this disagreeable thing...this agreeable and disagreeable thing has arisen in me. And that is compounded, gross, dependently co-arisen. But this is peaceful, this is exquisite, i.e., equanimity.' With that, the arisen agreeable thing...disagreeable thing...agreeable and disagreeable thing ceases, and equanimity takes its stance. Just as drops of water roll off a gently sloping lotus leaf and do not remain there, that is how quickly, how rapidly, how easily, no matter what it refers to, the arisen agreeable thing...disagreeable thing...agreeable and disagreeable thing ceases, and equanimity takes its stance. In the discipline of a noble one, this is called the unexcelled development of the faculties with regard to aromas cognizable by the nose.
"Furthermore, when tasting a flavor with the tongue, there arises in a monk what is agreeable, what is disagreeable, what is agreeable and disagreeable. He discerns that 'This agreeable thing has arisen in me, this disagreeable thing...this agreeable and disagreeable thing has arisen in me. And that is compounded, gross, dependently co-arisen. But this is peaceful, this is exquisite, i.e., equanimity.' With that, the arisen agreeable thing...disagreeable thing...agreeable and disagreeable thing ceases, and equanimity takes its stance. Just as a strong man might easily spit out a ball of saliva gathered on the tip of his tongue, that is how quickly, how rapidly, how easily, no matter what it refers to, the arisen agreeable thing...disagreeable thing...agreeable and disagreeable thing ceases, and equanimity takes its stance. In the discipline of a noble one, this is called the unexcelled development of the faculties with regard to flavors cognizable by the tongue.
"Furthermore, when touching a tactile sensation with the body, there arises in a monk what is agreeable, what is disagreeable, what is agreeable and disagreeable. He discerns that 'This agreeable thing has arisen in me, this disagreeable thing...this agreeable and disagreeable thing has arisen in me. And that is compounded, gross, dependently co-arisen. But this is peaceful, this is exquisite, i.e., equanimity.' With that, the arisen agreeable thing...disagreeable thing...agreeable and disagreeable thing ceases, and equanimity takes its stance. Just as a strong man might easily extend his flexed arm or flex his extended arm, that is how quickly, how rapidly, how easily, no matter what it refers to, the arisen agreeable thing...disagreeable thing...agreeable and disagreeable thing ceases, and equanimity takes its stance. In the discipline of a noble one, this is called the unexcelled development of the faculties with regard to tactile sensations cognizable by the body.
"Furthermore, when cognizing an idea with the intellect, there arises in a monk what is agreeable, what is disagreeable, what is agreeable and disagreeable. He discerns that 'This agreeable thing has arisen in me, this disagreeable thing...this agreeable and disagreeable thing has arisen in me. And that is compounded, gross, dependently co-arisen. But this is peaceful, this is exquisite, i.e., equanimity. With that, the arisen agreeable thing...disagreeable thing...agreeable and disagreeable thing ceases, and equanimity takes its stance. Just as a strong man might let two or three drops of water fall onto an iron pan heated all day: Slow would the falling of the drops of water, but they quickly would vanish and disappear. That is how quickly, how rapidly, how easily, no matter what it refers to, the arisen agreeable thing...disagreeable thing...agreeable and disagreeable thing ceases, and equanimity takes its stance. In the discipline of a noble one, this is called the unexcelled development of the faculties with regard to ideas cognizable by the intellect.
"And how is one a person in training, someone following the way? There is the case where, when seeing a form with the eye, there arises in a monk what is agreeable, what is disagreeable, what is agreeable and disagreeable. He feels horrified, humiliated, and disgusted with the arisen agreeable thing...disagreeable thing...agreeable and disagreeable thing.
"When hearing a sound with the ear...When smelling an aroma with the nose...When tasting a flavor with the tongue...When touching a tactile sensation with the body...When cognizing an idea with the intellect, there arises in him what is agreeable, what is disagreeable, what is agreeable and disagreeable. He feels horrified, humiliated, and disgusted with the arisen agreeable thing...disagreeable thing...agreeable and disagreeable thing.
"This is how one is a person in training, someone following the way.
"And how is one a noble one with developed faculties? There is the case where, when seeing a form with the eye, there arises in a monk what is agreeable, what is disagreeable, what is agreeable and disagreeable. If he wants, he remains percipient of loathsomeness in the presence of what is not loathsome. If he wants, he remains percipient of unloathsomeness in the presence of what is loathsome. If he wants, he remains percipient of loathsomeness in the presence of what is not loathsome and what is. If he wants, he remains percipient of unloathsomeness in the presence of what is loathsome and what is not. If he wants -- in the presence of what is loathsome and what is not -- cutting himself off from both, he remains equanimous, alert, and mindful.
"When hearing a sound with the ear...When smelling an aroma with the nose...When tasting a flavor with the tongue...When touching a tactile sensation with the body...When cognizing an idea with the intellect, there arises in him what is agreeable, what is disagreeable, what is agreeable and disagreeable. If he wants, he remains percipient of loathsomeness in the presence of what is not loathsome. If he wants, he remains percipient of unloathsomeness in the presence of what is loathsome. If he wants, he remains percipient of loathsomeness in the presence of what is not loathsome and what is. If he wants, he remains percipient of unloathsomeness in the presence of what is loathsome and what is not. If he wants -- in the presence of what is loathsome and what is not -- cutting himself off from both, he remains equanimous, alert, and mindful.
"This is how one is a noble one with developed faculties.
"So, Ananda, I have taught you the unexcelled development of the faculties in the discipline of a noble one; I have taught you how one is a person is in training, someone following the way; I have taught you how one is a noble one with developed faculties. Whatever a teacher should do -- seeking the welfare of his disciples, out of sympathy for them -- that have I done for you. Over there are the roots of trees; over there, empty dwellings. Practice jhana, Ananda. Don't be heedless. Don't later fall into regret. This is our message to you all."
That is what the Blessed One said. Gratified, Ven. Ananda delighted in the Blessed One's words.
Source: http://world.std.com/~metta/canon/majjhima/mn152.html (Revised: 9 November 1998)
Source = BuddhaSasana
[Muïc luïc kinh Trung Boä]