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)
Chiến thắng hàng ngàn quân địch cũng không bằng tự thắng được mình. Kinh Pháp cú
Dầu giữa bãi chiến trường, thắng ngàn ngàn quân địch, không bằng tự thắng mình, thật chiến thắng tối thượng.Kinh Pháp cú (Kệ số 103)
Không trên trời, giữa biển, không lánh vào động núi, không chỗ nào trên đời, trốn được quả ác nghiệp.Kinh Pháp cú (Kệ số 127)
Kẻ làm điều ác là tự chuốc lấy việc dữ cho mình.Kinh Bốn mươi hai chương
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
Người hiền lìa bỏ không bàn đến những điều tham dục.Kẻ trí không còn niệm mừng lo, nên chẳng bị lay động vì sự khổ hay vui.Kinh Pháp cú (Kệ số 83)
Chớ khinh tội nhỏ, cho rằng không hại; giọt nước tuy nhỏ, dần đầy hồ to! (Do not belittle any small evil and say that no ill comes about therefrom. Small is a drop of water, yet it fills a big vessel.)Kinh Đại Bát Niết-bàn
Lửa nào sánh lửa tham? Ác nào bằng sân hận? Khổ nào sánh khổ uẩn? Lạc nào bằng tịnh lạc?Kinh Pháp Cú (Kệ số 202)
Nay vui, đời sau vui, làm phước, hai đời vui.Kinh Pháp Cú (Kệ số 16)
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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.”
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