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)
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)
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
Mặc áo cà sa mà không rời bỏ cấu uế, không thành thật khắc kỷ, thà chẳng mặc còn hơn.Kinh Pháp cú (Kệ số 9)
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)
Hãy tự mình làm những điều mình khuyên dạy người khác. Kinh Pháp cú
Như bông hoa tươi đẹp, có sắc lại thêm hương; cũng vậy, lời khéo nói, có làm, có kết quả.Kinh Pháp cú (Kệ số 52)
Khó thay được làm người, khó thay được sống còn. Khó thay nghe diệu pháp, khó thay Phật ra đời!Kinh Pháp Cú (Kệ số 182)
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)
Không thể lấy hận thù để diệt trừ thù hận. Kinh Pháp cú
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- 20. Kinh An Trú Tầm
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Kinh Trung Bộ (Majjhima Nikāya) »» 20. Kinh An Trú Tầm
Vitakkasanthāna 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.
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1. THUS HAVE I HEARD.238 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,” [119] they replied. The Blessed One said this:
2. “Bhikkhus, when a bhikkhu is pursuing the higher mind, from time to time he should give attention to five signs.239 What are the five?
3. (i) “Here, bhikkhus, when a bhikkhu is giving attention to some sign, and owing to that sign there arise in him evil unwholesome thoughts connected with desire, with hate, and with delusion, then he should give attention to some other sign connected with what is wholesome.240
When he gives attention to some other sign connected with what is wholesome, then any evil unwholesome thoughts connected with desire, with hate, and with delusion are abandoned in him and subside. With the abandoning of them his mind becomes steadied internally, quieted, brought to singleness, and concentrated.
Just as a skilled carpenter or his apprentice might knock out, remove, and extract a coarse peg by means of a fine one, so too…
when a bhikkhu gives attention to some other sign connected with what is wholesome… his mind becomes steadied internally, quieted, brought to singleness, and concentrated.
4. (ii) “If, while he is giving attention to some other sign connected with what is wholesome, there still arise in him evil unwholesome thoughts connected with desire, with hate, and with delusion, then he should examine the danger in those thoughts thus: ‘These thoughts are unwholesome, they are reprehensible, they result in suffering.’241
When he examines the danger in those thoughts, then any evil unwholesome thoughts connected with desire, with hate, and with delusion are abandoned in him and subside. With the abandoning of them his mind becomes steadied internally, quieted, brought to singleness, and concentrated.
Just as a man or a woman, young, youthful, and fond of ornaments, would be horrified, humiliated, and disgusted if the carcass of a snake or a dog or a human being [120] were hung around his or her neck, so too… when a bhikkhu examines the danger in those thoughts… his mind becomes steadied internally, quieted, brought to singleness, and concentrated.
5. (iii) “If, while he is examining the danger in those thoughts, there still arise in him evil unwholesome thoughts connected with desire, with hate, and with delusion, then he should try to forget those thoughts and should not give attention to them. When he tries to forget those thoughts and does not give attention to them, then any evil unwholesome thoughts connected with desire, with hate, and with delusion are abandoned in him and subside.
With the abandoning of them his mind becomes steadied internally, quieted, brought to singleness, and concentrated. Just as a man with good eyes who did not want to see forms that had come within range of sight would either shut his eyes or look away, so too… when a bhikkhu tries to forget those thoughts and does not give attention to them… his mind becomes steadied internally, quieted, brought to singleness, and concentrated.
6. (iv) “If, while he is trying to forget those thoughts and is not giving attention to them, there still arise in him evil unwholesome thoughts connected with desire, with hate, and with delusion, then he should give attention to stilling the thought-formation of those thoughts.242
When he gives attention to stilling the thought-formation of those thoughts, then any evil unwholesome thoughts connected with desire, with hate, and with delusion are abandoned in him and subside. With the abandoning of them his mind becomes steadied internally, quieted, brought to singleness, and concentrated.
Just as a man walking fast might consider: ‘Why am I walking fast? What if I walk slowly?’ and he would walk slowly; then he might consider: ‘Why am I walking slowly? What if I stand?’ and he would stand; then he might consider: ‘Why am I standing? What if I sit?’ and he would sit; then he might consider: ‘Why am I sitting? What if I lie down?’ and he would lie down.
By doing so he would substitute for each grosser posture one that was subtler. So too… when a bhikkhu gives attention to stilling the thought-formation of those thoughts… his mind becomes steadied internally, quieted, brought to singleness, and concentrated.
7. (v) “If, while he is giving attention to stilling the thought-formation of those thoughts, there still arise in him evil unwholesome thoughts connected with desire, with hate, and with delusion, then, with his teeth clenched and his tongue pressed against the roof of his mouth, he should beat down, constrain, and crush mind with mind.243 [121]
When, with his teeth clenched and his tongue pressed against the roof of his mouth, he beats down, constrains, and crushes mind with mind, then any evil unwholesome thoughts connected with desire, with hate, and with delusion are abandoned in him and subside. With the abandoning of them his mind becomes steadied internally, quieted, brought to singleness, and concentrated.
Just as a strong man might seize a weaker man by the head or shoulders and beat him down, constrain him, and crush him,
so too…
when, with his teeth clenched and his tongue pressed against the roof of his mouth, a bhikkhu beats down, constrains, and crushes mind with mind… his mind becomes steadied internally, quieted, brought to singleness, and concentrated.
8. “Bhikkhus, when a bhikkhu is giving attention to some sign, and owing to that sign there arise in him evil unwholesome thoughts connected with desire, with hate, and with delusion, then when he gives attention to some other sign connected with what is wholesome, any such evil unwholesome thoughts are abandoned in him and subside, and with the abandoning of them his mind becomes steadied internally, quieted, brought to singleness, and concentrated.
When he examines the danger in those thoughts…
When he tries to forget those thoughts and does not give attention to them…
When he gives attention to stilling the thought-formation of those thoughts…
When, with his teeth clenched and his tongue pressed against the roof of his mouth, he beats down, constrains, and crushes mind with mind, any such evil unwholesome thoughts are abandoned in him…
and his mind becomes steadied internally, quieted, [122] brought to singleness, and concentrated. This bhikkhu is then called a master of the courses of thought. He will think whatever thought he wishes to think and he will not think any thought that he does not wish to think. He has severed craving, flung off the fetters, and with the complete penetration of conceit he has made an end of suffering.”244
That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.
2. “Bhikkhus, when a bhikkhu is pursuing the higher mind, from time to time he should give attention to five signs.239 What are the five?
3. (i) “Here, bhikkhus, when a bhikkhu is giving attention to some sign, and owing to that sign there arise in him evil unwholesome thoughts connected with desire, with hate, and with delusion, then he should give attention to some other sign connected with what is wholesome.240
When he gives attention to some other sign connected with what is wholesome, then any evil unwholesome thoughts connected with desire, with hate, and with delusion are abandoned in him and subside. With the abandoning of them his mind becomes steadied internally, quieted, brought to singleness, and concentrated.
Just as a skilled carpenter or his apprentice might knock out, remove, and extract a coarse peg by means of a fine one, so too…
when a bhikkhu gives attention to some other sign connected with what is wholesome… his mind becomes steadied internally, quieted, brought to singleness, and concentrated.
4. (ii) “If, while he is giving attention to some other sign connected with what is wholesome, there still arise in him evil unwholesome thoughts connected with desire, with hate, and with delusion, then he should examine the danger in those thoughts thus: ‘These thoughts are unwholesome, they are reprehensible, they result in suffering.’241
When he examines the danger in those thoughts, then any evil unwholesome thoughts connected with desire, with hate, and with delusion are abandoned in him and subside. With the abandoning of them his mind becomes steadied internally, quieted, brought to singleness, and concentrated.
Just as a man or a woman, young, youthful, and fond of ornaments, would be horrified, humiliated, and disgusted if the carcass of a snake or a dog or a human being [120] were hung around his or her neck, so too… when a bhikkhu examines the danger in those thoughts… his mind becomes steadied internally, quieted, brought to singleness, and concentrated.
5. (iii) “If, while he is examining the danger in those thoughts, there still arise in him evil unwholesome thoughts connected with desire, with hate, and with delusion, then he should try to forget those thoughts and should not give attention to them. When he tries to forget those thoughts and does not give attention to them, then any evil unwholesome thoughts connected with desire, with hate, and with delusion are abandoned in him and subside.
With the abandoning of them his mind becomes steadied internally, quieted, brought to singleness, and concentrated. Just as a man with good eyes who did not want to see forms that had come within range of sight would either shut his eyes or look away, so too… when a bhikkhu tries to forget those thoughts and does not give attention to them… his mind becomes steadied internally, quieted, brought to singleness, and concentrated.
6. (iv) “If, while he is trying to forget those thoughts and is not giving attention to them, there still arise in him evil unwholesome thoughts connected with desire, with hate, and with delusion, then he should give attention to stilling the thought-formation of those thoughts.242
When he gives attention to stilling the thought-formation of those thoughts, then any evil unwholesome thoughts connected with desire, with hate, and with delusion are abandoned in him and subside. With the abandoning of them his mind becomes steadied internally, quieted, brought to singleness, and concentrated.
Just as a man walking fast might consider: ‘Why am I walking fast? What if I walk slowly?’ and he would walk slowly; then he might consider: ‘Why am I walking slowly? What if I stand?’ and he would stand; then he might consider: ‘Why am I standing? What if I sit?’ and he would sit; then he might consider: ‘Why am I sitting? What if I lie down?’ and he would lie down.
By doing so he would substitute for each grosser posture one that was subtler. So too… when a bhikkhu gives attention to stilling the thought-formation of those thoughts… his mind becomes steadied internally, quieted, brought to singleness, and concentrated.
7. (v) “If, while he is giving attention to stilling the thought-formation of those thoughts, there still arise in him evil unwholesome thoughts connected with desire, with hate, and with delusion, then, with his teeth clenched and his tongue pressed against the roof of his mouth, he should beat down, constrain, and crush mind with mind.243 [121]
When, with his teeth clenched and his tongue pressed against the roof of his mouth, he beats down, constrains, and crushes mind with mind, then any evil unwholesome thoughts connected with desire, with hate, and with delusion are abandoned in him and subside. With the abandoning of them his mind becomes steadied internally, quieted, brought to singleness, and concentrated.
Just as a strong man might seize a weaker man by the head or shoulders and beat him down, constrain him, and crush him,
so too…
when, with his teeth clenched and his tongue pressed against the roof of his mouth, a bhikkhu beats down, constrains, and crushes mind with mind… his mind becomes steadied internally, quieted, brought to singleness, and concentrated.
8. “Bhikkhus, when a bhikkhu is giving attention to some sign, and owing to that sign there arise in him evil unwholesome thoughts connected with desire, with hate, and with delusion, then when he gives attention to some other sign connected with what is wholesome, any such evil unwholesome thoughts are abandoned in him and subside, and with the abandoning of them his mind becomes steadied internally, quieted, brought to singleness, and concentrated.
When he examines the danger in those thoughts…
When he tries to forget those thoughts and does not give attention to them…
When he gives attention to stilling the thought-formation of those thoughts…
When, with his teeth clenched and his tongue pressed against the roof of his mouth, he beats down, constrains, and crushes mind with mind, any such evil unwholesome thoughts are abandoned in him…
and his mind becomes steadied internally, quieted, [122] brought to singleness, and concentrated. This bhikkhu is then called a master of the courses of thought. He will think whatever thought he wishes to think and he will not think any thought that he does not wish to think. He has severed craving, flung off the fetters, and with the complete penetration of conceit he has made an end of suffering.”244
That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.
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