Con tôi, tài sản tôi; người ngu sinh ưu não. Tự ta ta không có, con đâu tài sản đâu?Kinh Pháp Cú (Kệ số 62)
Như đá tảng kiên cố, không gió nào lay động, cũng vậy, giữa khen chê, người trí không dao động.Kinh Pháp cú (Kệ số 81)
Ai dùng các hạnh lành, làm xóa mờ nghiệp ác, chói sáng rực đời này, như trăng thoát mây che.Kinh Pháp cú (Kệ số 173)
Người nhiều lòng tham giống như cầm đuốc đi ngược gió, thế nào cũng bị lửa táp vào tay. Kinh Bốn mươi hai chương
Lửa nào bằng lửa tham! Chấp nào bằng sân hận! Lưới nào bằng lưới si! Sông nào bằng sông ái!Kinh Pháp cú (Kệ số 251)
Thường tự xét lỗi mình, đừng nói lỗi người khác. Kinh Đại Bát Niết-bàn
Không làm các việc ác, thành tựu các hạnh lành, giữ tâm ý trong sạch, chính lời chư Phật dạy.Kinh Đại Bát Niết-bàn
Ai bác bỏ đời sau, không ác nào không làm.Kinh Pháp cú (Kệ số 176)
Người ngu nghĩ mình ngu, nhờ vậy thành có trí. Người ngu tưởng có trí, thật xứng gọi chí ngu.Kinh Pháp cú (Kệ số 63)
Người thực hành ít ham muốn thì lòng được thản nhiên, không phải lo sợ chi cả, cho dù gặp việc thế nào cũng tự thấy đầy đủ.Kinh Lời dạy cuối cùng
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- 149. Ðại Kinh Sáu Xứ
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Kinh Trung Bộ (Majjhima Nikāya) »» 149. Ðại Kinh Sáu Xứ
Mahāsalāyatanika 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 Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
There he addressed the bhikkhus thus: “Bhikkhus.” — “Venerable sir,” they replied. The Blessed One said this:
2. “Bhikkhus, I shall teach you a discourse on the great sixfold base. Listen and attend closely to what I shall say.”
— “Yes, venerable sir,” the bhikkhus replied. The Blessed One said this:
3. “Bhikkhus, when one does not know and see the eye as it actually is,1338
when one does not know and see forms as they actually are,
when one does not know and see eye-consciousness as it actually is,
when one does not know and see eye-contact as it actually is,
when one does not know and see as it actually is [the feeling] felt as pleasant or painful or neither-painful-nor-pleasant
that arises with eye-contact as condition, then one is inflamed by lust for the eye, for forms, for eye-consciousness, for eye-contact, for [the feeling] felt as pleasant or painful or neither-painful-nor-pleasant that arises with eye-contact as condition.
“When one abides inflamed by lust, fettered, infatuated, contemplating gratification, then the five aggregates affected by clinging are built up for oneself in the future;1339 and one’s craving — which brings renewal of being, is accompanied by delight and lust, and delights in this and that — increases.
One’s bodily and [288] mental troubles increase, one’s bodily and mental torments increase, one’s bodily and mental fevers increase, and one experiences bodily and mental suffering.
4–8. “When one does not know and see the ear as it actually is…
When one does not know and see the nose as it actually is…
When one does not know and see the tongue as it actually is…
When one does not know and see the body as it actually is…
When one does not know and see the mind as it actually is…
one experiences bodily and mental suffering.
9. “Bhikkhus, when one knows and sees the eye as it actually is,1340 when one knows and sees forms as they actually are, when one knows and sees eye-consciousness as it actually is, when one knows and sees eye-contact as it actually is, when one knows and sees as it actually is [the feeling] felt as pleasant or painful or neither-painful-nor-pleasant that arises with eye-contact as condition,
then one is not inflamed by lust for the eye, for forms, for eye-consciousness, for eye-contact, for [the feeling] felt as pleasant or painful or neither-painful-nor-pleasant that arises with eye-contact as condition.
“When one abides uninflamed by lust, unfettered, uninfatuated, contemplating danger, then the five aggregates affected by clinging are diminished for oneself in the future; and one’s craving — which brings renewal of being, is accompanied by delight and lust, and delights in this or that — is abandoned.
One’s bodily and mental troubles are abandoned, one’s bodily and mental torments are abandoned, one’s bodily and mental fevers are abandoned, [289] and one experiences bodily and mental pleasure.
10. “The view of a person such as this is right view. His intention is right intention, his effort is right effort, his mindfulness is right mindfulness, his concentration is right concentration. But his bodily action, his verbal action, and his livelihood have already been well purified earlier.1341
Thus this Noble Eightfold Path comes to fulfillment in him by development. When he develops this Noble Eightfold Path, the four foundations of mindfulness also come to fulfillment in him by development; the four right kinds of striving also come to fulfillment in him by development; the four bases for spiritual power also come to fulfillment in him by development; the five faculties also come to fulfillment in him by development; the five powers also come to fulfillment in him by development; the seven enlightenment factors also come to fulfillment in him by development.
These two things — serenity and insight — occur in him yoked evenly together.1342 He fully understands by direct knowledge those things that should be fully understood by direct knowledge. He abandons by direct knowledge those things that should be abandoned by direct knowledge. He develops by direct knowledge those things that should be developed by direct knowledge. He realises by direct knowledge those things that should be realised by direct knowledge.1343
11. “And what things should be fully understood by direct knowledge? The answer to that is: the five aggregates affected by clinging, that is, the material form aggregate affected by clinging, the feeling aggregate affected by clinging, the perception aggregate affected by clinging, the formations aggregate affected by clinging, the consciousness aggregate affected by clinging. These are the things that should be fully understood by direct knowledge.
“And what things should be abandoned by direct knowledge? Ignorance and craving for being. These are the things that should be abandoned by direct knowledge.
“And what things should be developed by direct knowledge? Serenity and insight.1344 These are the things that should be developed by direct knowledge. [290]
“And what things should be realised by direct knowledge? True knowledge and deliverance.1345 These are the things that should be realised by direct knowledge.
12–14. “When one knows and sees the ear as it actually is… These are the things that should be realised by direct knowledge.1346
15–17. “When one knows and sees the nose as it actually is… These are the things that should be realised by direct knowledge.
18–20. “When one knows and sees the tongue as it actually is… These are the things that should be realised by direct knowledge.
21–23. “When one knows and sees the body as it actually is… These are the things that should be realised by direct knowledge.
24–26. “When one knows and sees the mind as it actually is… These are the things that should be realised by direct knowledge.”
That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.
There he addressed the bhikkhus thus: “Bhikkhus.” — “Venerable sir,” they replied. The Blessed One said this:
2. “Bhikkhus, I shall teach you a discourse on the great sixfold base. Listen and attend closely to what I shall say.”
— “Yes, venerable sir,” the bhikkhus replied. The Blessed One said this:
3. “Bhikkhus, when one does not know and see the eye as it actually is,1338
when one does not know and see forms as they actually are,
when one does not know and see eye-consciousness as it actually is,
when one does not know and see eye-contact as it actually is,
when one does not know and see as it actually is [the feeling] felt as pleasant or painful or neither-painful-nor-pleasant
that arises with eye-contact as condition, then one is inflamed by lust for the eye, for forms, for eye-consciousness, for eye-contact, for [the feeling] felt as pleasant or painful or neither-painful-nor-pleasant that arises with eye-contact as condition.
“When one abides inflamed by lust, fettered, infatuated, contemplating gratification, then the five aggregates affected by clinging are built up for oneself in the future;1339 and one’s craving — which brings renewal of being, is accompanied by delight and lust, and delights in this and that — increases.
One’s bodily and [288] mental troubles increase, one’s bodily and mental torments increase, one’s bodily and mental fevers increase, and one experiences bodily and mental suffering.
4–8. “When one does not know and see the ear as it actually is…
When one does not know and see the nose as it actually is…
When one does not know and see the tongue as it actually is…
When one does not know and see the body as it actually is…
When one does not know and see the mind as it actually is…
one experiences bodily and mental suffering.
9. “Bhikkhus, when one knows and sees the eye as it actually is,1340 when one knows and sees forms as they actually are, when one knows and sees eye-consciousness as it actually is, when one knows and sees eye-contact as it actually is, when one knows and sees as it actually is [the feeling] felt as pleasant or painful or neither-painful-nor-pleasant that arises with eye-contact as condition,
then one is not inflamed by lust for the eye, for forms, for eye-consciousness, for eye-contact, for [the feeling] felt as pleasant or painful or neither-painful-nor-pleasant that arises with eye-contact as condition.
“When one abides uninflamed by lust, unfettered, uninfatuated, contemplating danger, then the five aggregates affected by clinging are diminished for oneself in the future; and one’s craving — which brings renewal of being, is accompanied by delight and lust, and delights in this or that — is abandoned.
One’s bodily and mental troubles are abandoned, one’s bodily and mental torments are abandoned, one’s bodily and mental fevers are abandoned, [289] and one experiences bodily and mental pleasure.
10. “The view of a person such as this is right view. His intention is right intention, his effort is right effort, his mindfulness is right mindfulness, his concentration is right concentration. But his bodily action, his verbal action, and his livelihood have already been well purified earlier.1341
Thus this Noble Eightfold Path comes to fulfillment in him by development. When he develops this Noble Eightfold Path, the four foundations of mindfulness also come to fulfillment in him by development; the four right kinds of striving also come to fulfillment in him by development; the four bases for spiritual power also come to fulfillment in him by development; the five faculties also come to fulfillment in him by development; the five powers also come to fulfillment in him by development; the seven enlightenment factors also come to fulfillment in him by development.
These two things — serenity and insight — occur in him yoked evenly together.1342 He fully understands by direct knowledge those things that should be fully understood by direct knowledge. He abandons by direct knowledge those things that should be abandoned by direct knowledge. He develops by direct knowledge those things that should be developed by direct knowledge. He realises by direct knowledge those things that should be realised by direct knowledge.1343
11. “And what things should be fully understood by direct knowledge? The answer to that is: the five aggregates affected by clinging, that is, the material form aggregate affected by clinging, the feeling aggregate affected by clinging, the perception aggregate affected by clinging, the formations aggregate affected by clinging, the consciousness aggregate affected by clinging. These are the things that should be fully understood by direct knowledge.
“And what things should be abandoned by direct knowledge? Ignorance and craving for being. These are the things that should be abandoned by direct knowledge.
“And what things should be developed by direct knowledge? Serenity and insight.1344 These are the things that should be developed by direct knowledge. [290]
“And what things should be realised by direct knowledge? True knowledge and deliverance.1345 These are the things that should be realised by direct knowledge.
12–14. “When one knows and sees the ear as it actually is… These are the things that should be realised by direct knowledge.1346
15–17. “When one knows and sees the nose as it actually is… These are the things that should be realised by direct knowledge.
18–20. “When one knows and sees the tongue as it actually is… These are the things that should be realised by direct knowledge.
21–23. “When one knows and sees the body as it actually is… These are the things that should be realised by direct knowledge.
24–26. “When one knows and sees the mind as it actually is… These are the things that should be realised by direct knowledge.”
That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.
Hết phần 149. Ðại Kinh Sáu Xứ (Mahāsalāyatanika sutta)
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