Người nhiều lòng tham giống như cầm đuốc đi ngược gió, thế nào cũng bị lửa táp vào tay. Kinh Bốn mươi hai chương
Những người hay khuyên dạy, ngăn người khác làm ác, được người hiền kính yêu, bị kẻ ác không thích.Kinh Pháp cú (Kệ số 77)
Ðêm dài cho kẻ thức, đường dài cho kẻ mệt, luân hồi dài, kẻ ngu, không biết chơn diệu pháp.Kinh Pháp cú (Kệ số 60)
Xưa, vị lai, và nay, đâu có sự kiện này: Người hoàn toàn bị chê,người trọn vẹn được khen.Kinh Pháp cú (Kệ số 228)
Ví như người mù sờ voi, tuy họ mô tả đúng thật như chỗ sờ biết, nhưng ta thật không thể nhờ đó mà biết rõ hình thể con voi.Kinh Đại Bát Niết-bàn
Do ái sinh sầu ưu,do ái sinh sợ hãi; ai thoát khỏi tham ái, không sầu, đâu sợ hãi?Kinh Pháp Cú (Kệ số 212)
Ai sống quán bất tịnh, khéo hộ trì các căn, ăn uống có tiết độ, có lòng tin, tinh cần, ma không uy hiếp được, như núi đá, trước gió.Kinh Pháp Cú (Kệ số 8)
Nếu chuyên cần tinh tấn thì không có việc chi là khó. Ví như dòng nước nhỏ mà chảy mãi thì cũng làm mòn được hòn đá.Kinh Lời dạy cuối cùng
Dầu nói ra ngàn câu nhưng không lợi ích gì, tốt hơn nói một câu có nghĩa, nghe xong tâm ý được an tịnh vui thích.Kinh Pháp cú (Kệ số 101)
Ai bác bỏ đời sau, không ác nào không làm.Kinh Pháp cú (Kệ số 176)
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- 74. Kinh Trường Trảo
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Kinh Trung Bộ (Majjhima Nikāya) »» 74. Kinh Trường Trảo
Dīghanakha sutta
Dịch giả:
Bhikkhu Ñāṇamoli & Bhikkhu BodhiKính mong quý độc giả xem kinh cùng góp sức hoàn thiện bằng cách gửi email về admin@rongmotamhon.net để báo cho chúng tôi biết những chỗ còn có lỗi.
Font chữ:
1. THUS HAVE I HEARD. On one occasion the Blessed One was living at Rājagaha in the Boar’s Cave on the mountain Vulture Peak.
2. Then the wanderer Dīghanakha went to the Blessed One and exchanged greetings with him.730 When this courteous and amiable talk was finished, he stood at one side and said to the Blessed One: “Master Gotama, my doctrine and view is this:
‘Nothing is acceptable to me.’”731
“This view of yours, Aggivessana, ‘Nothing is acceptable to me’ — is not at least that view acceptable to you?”
“If this view of mine were acceptable to me, Master Gotama, it too would be the same, it too [498] would be the same.”732
3. “Well, Aggivessana, there are plenty in the world who say: ‘It too would be the same, it too would be the same,’ yet they do not abandon that view and they take up still some other view. Those are few in the world who say: ‘It too would be the same, it too would be the same,’ and who abandon that view and do not take up some other view.733
4. “Aggivessana, there are some recluses and brahmins whose doctrine and view is this: ‘Everything is acceptable to me.’ There are some recluses and brahmins whose doctrine and view is this: ‘Nothing is acceptable to me.’ And there are some recluses and brahmins whose doctrine and view is this: ‘Something is acceptable to me, something is not acceptable to me.’734
Among these, the view of those recluses and brahmins who hold the doctrine and view ‘Everything is acceptable to me’ is close to lust, close to bondage, close to delighting, close to holding, close to clinging. The view of those recluses and brahmins who hold the doctrine and view ‘Nothing is acceptable to me’ is close to non-lust, close to non-bondage, close to non-delighting, close to non-holding, close to non-clinging.”
5. When this was said, the wanderer Dīghanakha remarked:
“Master Gotama commends my point of view, Master Gotama recommends my point of view.”
“Aggivessana, as to those recluses and brahmins who hold the doctrine and view ‘Something is acceptable to me, something is not acceptable to me’ — the view of theirs as to what is acceptable is close to lust, close to bondage, close to delighting, close to holding, close to clinging, while the view of theirs as to what is not acceptable is close to non-lust, close to non-bondage, close to non-delighting, close to non-holding, close to non-clinging.
6. “Now, Aggivessana, a wise man among those recluses and brahmins who hold the doctrine and view ‘Everything is acceptable to me’ considers thus:735 ‘If I obstinately adhere to my view “Everything is acceptable to me” and declare: “Only this is true, anything else is wrong,”
then I may clash with the two others: with a recluse or brahmin who holds the doctrine [499] and view “Nothing is acceptable to me” and with a recluse or brahmin who holds the doctrine and view “Something is acceptable to me, something is not acceptable to me.”
I may clash with these two, and when there is a clash, there are disputes; when there are disputes, there are quarrels; when there are quarrels, there is vexation.’ Thus, foreseeing for himself clashes, disputes, quarrels, and vexation, he abandons that view and does not take up some other view.
This is how there comes to be the abandoning of these views; this is how there comes to be the relinquishing of these views.
7. “A wise man among those recluses and brahmins who hold the doctrine and view ‘Nothing is acceptable to me’ considers thus: ‘If I obstinately adhere to my view “Nothing is acceptable to me” and declare: “Only this is true, anything else is wrong,”
then I may clash with the two others: with a recluse or brahmin who holds the doctrine and view “Everything is acceptable to me” and with a recluse or brahmin who holds the doctrine and view “Something is acceptable to me, something is not acceptable to me.”
I may clash with these two, and when there is a clash, there are disputes; when there are disputes, there are quarrels; when there are quarrels, there is vexation.’ Thus, foreseeing for himself clashes, disputes, quarrels, and vexation, he abandons that view and does not take up some other view.
This is how there comes to be the abandoning of these views; this is how there comes to be the relinquishing of these views.
8. “A wise man among those recluses and brahmins who hold the doctrine and view ‘Something is acceptable to me, something is not acceptable to me’ considers thus: ‘If I obstinately adhere to my view “Something is acceptable to me, something is not acceptable to me” and declare: “Only this is true, anything else is wrong,”
then I may clash with the two others: with a recluse or brahmin who holds the doctrine and view “Everything is acceptable to me” and with a recluse or brahmin who holds the doctrine and view “Nothing is acceptable to me.”
I may clash with these two, and when there is a clash, there are disputes; when there are disputes, there are quarrels; when there are quarrels, there is vexation.’ Thus, foreseeing for himself clashes, disputes, quarrels, and vexation, he abandons that view and does not take up some other view.
This is how there comes to be the abandoning of these views; this is how there comes to be the relinquishing of these views. [500]
9. “Now, Aggivessana,736 this body made of material form, consisting of the four great elements, procreated by a mother and father, and built up out of boiled rice and porridge, is subject to impermanence, to being worn and rubbed away, to dissolution and disintegration.
It should be regarded as impermanent, as suffering, as a disease, as a tumour, as a dart, as a calamity, as an affliction, as alien, as disintegrating, as void, as not self. When one regards this body thus, one abandons desire for the body, affection for the body, subservience to the body.
10. “There are, Aggivessana, three kinds of feeling: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling.
On the occasion when one feels pleasant feeling, one does not feel painful feeling or neither-painful-nor-pleasant feeling; on that occasion one feels only pleasant feeling.
On the occasion when one feels painful feeling, one does not feel pleasant feeling or neither-painful-nor-pleasant feeling; on that occasion one feels only painful feeling.
On the occasion when one feels neither-painful-nor-pleasant feeling, one does not feel pleasant feeling or painful feeling; on that occasion one feels only neither-painful-nor-pleasant feeling.
11. “Pleasant feeling, Aggivessana, is impermanent, conditioned, dependently arisen, subject to destruction, vanishing, fading away, and ceasing.
Painful feeling too is impermanent, conditioned, dependently arisen, subject to destruction, vanishing, fading away, and ceasing.
Neither-painful-nor-pleasant feeling too is impermanent, conditioned, dependently arisen, subject to destruction, vanishing, fading away, and ceasing.
12. “Seeing thus, a well-taught noble disciple becomes disenchanted with pleasant feeling, disenchanted with painful feeling, disenchanted with neither-painful-nor-pleasant feeling. Being disenchanted, he becomes dispassionate. Through dispassion [his mind] is liberated. When it is liberated there comes the knowledge: ‘It is liberated.’
He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.’
13. “A bhikkhu whose mind is liberated thus, Aggivessana, sides with none and disputes with none; he employs the speech currently used in the world without adhering to it.”737
14. Now on that occasion the venerable Sāriputta was standing behind the Blessed One, [501] fanning him. Then he thought: “The Blessed One, indeed, speaks to us of the abandoning of these things through direct knowledge; the Sublime One, indeed, speaks to us of the relinquishing of these things through direct knowledge.” As the venerable Sāriputta considered this, through not clinging his mind was liberated from the taints.738
15. But in the wanderer Dīghanakha the spotless immaculate vision of the Dhamma arose: “All that is subject to arising is subject to cessation.” The wanderer Dīghanakha saw the Dhamma, attained the Dhamma, understood the Dhamma, fathomed the Dhamma; he crossed beyond doubt, did away with perplexity, gained intrepidity, and became independent of others in the Teacher’s Dispensation.739
16. Then he said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms.
I go to Master Gotama for refuge and to the Dhamma and to the Sangha of bhikkhus. From today let Master Gotama remember me as a lay follower who has gone to him for refuge for life.”
2. Then the wanderer Dīghanakha went to the Blessed One and exchanged greetings with him.730 When this courteous and amiable talk was finished, he stood at one side and said to the Blessed One: “Master Gotama, my doctrine and view is this:
‘Nothing is acceptable to me.’”731
“This view of yours, Aggivessana, ‘Nothing is acceptable to me’ — is not at least that view acceptable to you?”
“If this view of mine were acceptable to me, Master Gotama, it too would be the same, it too [498] would be the same.”732
3. “Well, Aggivessana, there are plenty in the world who say: ‘It too would be the same, it too would be the same,’ yet they do not abandon that view and they take up still some other view. Those are few in the world who say: ‘It too would be the same, it too would be the same,’ and who abandon that view and do not take up some other view.733
4. “Aggivessana, there are some recluses and brahmins whose doctrine and view is this: ‘Everything is acceptable to me.’ There are some recluses and brahmins whose doctrine and view is this: ‘Nothing is acceptable to me.’ And there are some recluses and brahmins whose doctrine and view is this: ‘Something is acceptable to me, something is not acceptable to me.’734
Among these, the view of those recluses and brahmins who hold the doctrine and view ‘Everything is acceptable to me’ is close to lust, close to bondage, close to delighting, close to holding, close to clinging. The view of those recluses and brahmins who hold the doctrine and view ‘Nothing is acceptable to me’ is close to non-lust, close to non-bondage, close to non-delighting, close to non-holding, close to non-clinging.”
5. When this was said, the wanderer Dīghanakha remarked:
“Master Gotama commends my point of view, Master Gotama recommends my point of view.”
“Aggivessana, as to those recluses and brahmins who hold the doctrine and view ‘Something is acceptable to me, something is not acceptable to me’ — the view of theirs as to what is acceptable is close to lust, close to bondage, close to delighting, close to holding, close to clinging, while the view of theirs as to what is not acceptable is close to non-lust, close to non-bondage, close to non-delighting, close to non-holding, close to non-clinging.
6. “Now, Aggivessana, a wise man among those recluses and brahmins who hold the doctrine and view ‘Everything is acceptable to me’ considers thus:735 ‘If I obstinately adhere to my view “Everything is acceptable to me” and declare: “Only this is true, anything else is wrong,”
then I may clash with the two others: with a recluse or brahmin who holds the doctrine [499] and view “Nothing is acceptable to me” and with a recluse or brahmin who holds the doctrine and view “Something is acceptable to me, something is not acceptable to me.”
I may clash with these two, and when there is a clash, there are disputes; when there are disputes, there are quarrels; when there are quarrels, there is vexation.’ Thus, foreseeing for himself clashes, disputes, quarrels, and vexation, he abandons that view and does not take up some other view.
This is how there comes to be the abandoning of these views; this is how there comes to be the relinquishing of these views.
7. “A wise man among those recluses and brahmins who hold the doctrine and view ‘Nothing is acceptable to me’ considers thus: ‘If I obstinately adhere to my view “Nothing is acceptable to me” and declare: “Only this is true, anything else is wrong,”
then I may clash with the two others: with a recluse or brahmin who holds the doctrine and view “Everything is acceptable to me” and with a recluse or brahmin who holds the doctrine and view “Something is acceptable to me, something is not acceptable to me.”
I may clash with these two, and when there is a clash, there are disputes; when there are disputes, there are quarrels; when there are quarrels, there is vexation.’ Thus, foreseeing for himself clashes, disputes, quarrels, and vexation, he abandons that view and does not take up some other view.
This is how there comes to be the abandoning of these views; this is how there comes to be the relinquishing of these views.
8. “A wise man among those recluses and brahmins who hold the doctrine and view ‘Something is acceptable to me, something is not acceptable to me’ considers thus: ‘If I obstinately adhere to my view “Something is acceptable to me, something is not acceptable to me” and declare: “Only this is true, anything else is wrong,”
then I may clash with the two others: with a recluse or brahmin who holds the doctrine and view “Everything is acceptable to me” and with a recluse or brahmin who holds the doctrine and view “Nothing is acceptable to me.”
I may clash with these two, and when there is a clash, there are disputes; when there are disputes, there are quarrels; when there are quarrels, there is vexation.’ Thus, foreseeing for himself clashes, disputes, quarrels, and vexation, he abandons that view and does not take up some other view.
This is how there comes to be the abandoning of these views; this is how there comes to be the relinquishing of these views. [500]
9. “Now, Aggivessana,736 this body made of material form, consisting of the four great elements, procreated by a mother and father, and built up out of boiled rice and porridge, is subject to impermanence, to being worn and rubbed away, to dissolution and disintegration.
It should be regarded as impermanent, as suffering, as a disease, as a tumour, as a dart, as a calamity, as an affliction, as alien, as disintegrating, as void, as not self. When one regards this body thus, one abandons desire for the body, affection for the body, subservience to the body.
10. “There are, Aggivessana, three kinds of feeling: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling.
On the occasion when one feels pleasant feeling, one does not feel painful feeling or neither-painful-nor-pleasant feeling; on that occasion one feels only pleasant feeling.
On the occasion when one feels painful feeling, one does not feel pleasant feeling or neither-painful-nor-pleasant feeling; on that occasion one feels only painful feeling.
On the occasion when one feels neither-painful-nor-pleasant feeling, one does not feel pleasant feeling or painful feeling; on that occasion one feels only neither-painful-nor-pleasant feeling.
11. “Pleasant feeling, Aggivessana, is impermanent, conditioned, dependently arisen, subject to destruction, vanishing, fading away, and ceasing.
Painful feeling too is impermanent, conditioned, dependently arisen, subject to destruction, vanishing, fading away, and ceasing.
Neither-painful-nor-pleasant feeling too is impermanent, conditioned, dependently arisen, subject to destruction, vanishing, fading away, and ceasing.
12. “Seeing thus, a well-taught noble disciple becomes disenchanted with pleasant feeling, disenchanted with painful feeling, disenchanted with neither-painful-nor-pleasant feeling. Being disenchanted, he becomes dispassionate. Through dispassion [his mind] is liberated. When it is liberated there comes the knowledge: ‘It is liberated.’
He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.’
13. “A bhikkhu whose mind is liberated thus, Aggivessana, sides with none and disputes with none; he employs the speech currently used in the world without adhering to it.”737
14. Now on that occasion the venerable Sāriputta was standing behind the Blessed One, [501] fanning him. Then he thought: “The Blessed One, indeed, speaks to us of the abandoning of these things through direct knowledge; the Sublime One, indeed, speaks to us of the relinquishing of these things through direct knowledge.” As the venerable Sāriputta considered this, through not clinging his mind was liberated from the taints.738
15. But in the wanderer Dīghanakha the spotless immaculate vision of the Dhamma arose: “All that is subject to arising is subject to cessation.” The wanderer Dīghanakha saw the Dhamma, attained the Dhamma, understood the Dhamma, fathomed the Dhamma; he crossed beyond doubt, did away with perplexity, gained intrepidity, and became independent of others in the Teacher’s Dispensation.739
16. Then he said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms.
I go to Master Gotama for refuge and to the Dhamma and to the Sangha of bhikkhus. From today let Master Gotama remember me as a lay follower who has gone to him for refuge for life.”
Hết phần 74. Kinh Trường Trảo (Dīghanakha sutta)
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