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)
Kẻ hung dữ hại người cũng như ngửa mặt lên trời mà phun nước bọt. Nước bọt ấy chẳng lên đến trời, lại rơi xuống chính mình.Kinh Bốn mươi hai chương
Ý dẫn đầu các pháp, ý làm chủ, ý tạo; nếu với ý ô nhiễm, nói lên hay hành động, khổ não bước theo sau, như xe, chân vật kéo.Kinh Pháp Cú (Kệ số 1)
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
Không thể lấy hận thù để diệt trừ thù hận. Kinh Pháp cú
Lời nói được thận trọng, tâm tư khéo hộ phòng, thân chớ làm điều ác, hãy giữ ba nghiệp tịnh, chứng đạo thánh nhân dạyKinh Pháp Cú (Kệ số 281)
Ai bác bỏ đời sau, không ác nào không làm.Kinh Pháp cú (Kệ số 176)
Thường tự xét lỗi mình, đừng nói lỗi người khác. Kinh Đại Bát Niết-bàn
Kẻ không biết đủ, tuy giàu mà nghèo. Người biết đủ, tuy nghèo mà giàu. Kinh Lời dạy cuối cùng
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
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- Kinh Trung Bộ (Majjhima Nikāya)
- 44. Tiểu Kinh Phương Quảng
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Kinh Trung Bộ (Majjhima Nikāya) »» 44. Tiểu Kinh Phương Quảng
Cūlavedalla 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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[299] 1. THUS HAVE I HEARD. On one occasion the Blessed One was living at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary. Then the lay follower Visākha went to the bhikkhunī Dhammadinnā,459 and after paying homage to her, he sat down at one side and asked her:
(IDENTITY)
2. “Lady, ‘identity, identity’ is said. What is called identity by the Blessed One?”
“Friend Visākha, these five aggregates affected by clinging are called identity by the Blessed One; 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, and the consciousness aggregate affected by clinging. These five aggregates affected by clinging are called identity by the Blessed One.”460
Saying, “Good, lady,” the lay follower Visākha delighted and rejoiced in the bhikkhunī Dhammadinnā’s words. Then he asked her a further question:
3. “Lady, ‘origin of identity, origin of identity’ is said. What is called the origin of identity by the Blessed One?”
“Friend Visākha, it is craving, which brings renewal of being, is accompanied by delight and lust, and delights in this and that; that is, craving for sensual pleasures, craving for being, and craving for non-being. This is called the origin of identity by the Blessed One.”
4. “Lady, ‘cessation of identity, cessation of identity’ is said. What is called the cessation of identity by the Blessed One?”
“Friend Visākha, it is the remainderless fading away and ceasing, the giving up, relinquishing, letting go, and rejecting of that same craving. This is called the cessation of identity by the Blessed One.”
5. “Lady, ‘the way leading to the cessation of identity, the way leading to the cessation of identity’ is said. What is called the way leading to the cessation of identity by the Blessed One?”
“Friend Visākha, it is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.”
6. “Lady, is that clinging the same as these five aggregates affected by clinging, or is the clinging something apart from the five aggregates affected by clinging?”
“Friend Visākha, that clinging is neither the same as these five aggregates affected by clinging [300] nor is clinging something apart from the five aggregates affected by clinging. It is the desire and lust in regard to the five aggregates affected by clinging that is the clinging there.”461
(IDENTITY VIEW)
7. “Lady, how does identity view come to be?”
“Here, friend Visākha, an untaught ordinary person, who has no regard for noble ones and is unskilled and undisciplined in their Dhamma, who has no regard for true men and is unskilled and undisciplined in their Dhamma,
regards material form as self, or self as possessed of material form, or material form as in self, or self as in material form.
He regards feeling as self, or self as possessed of feeling, or feeling as in self, or self as in feeling.
He regards perception as self, or self as possessed of perception, or perception as in self, or self as in perception.
He regards formations as self, or self as possessed of formations, or formations as in self, or self as in formations.
He regards consciousness as self, or self as possessed of consciousness, or consciousness as in self, or self as in consciousness.
That is how identity view comes to be.”462
8. “Lady, how does identity view not come to be?”
“Here, friend Visākha, a well-taught noble disciple, who has regard for noble ones and is skilled and disciplined in their Dhamma, who has regard for true men and is skilled and disciplined in their Dhamma,
does not regard material form as self, or self as possessed of material form, or material form as in self, or self as in material form.
He does not regard feeling as self, or self as possessed of feeling, or feeling as in self, or self as in feeling.
He does not regard perception as self, or self as possessed of perception, or perception as in self, or self as in perception.
He does not regard formations as self, or self as possessed of formations, or formations as in self, or self as in formations.
He does not regard consciousness as self, or self as possessed of consciousness, or consciousness as in self, or self as in consciousness.
That is how identity view does not come to be.”
(THE NOBLE EIGHTFOLD PATH)
9. “Lady, what is the Noble Eightfold Path?”
“Friend Visākha, it is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.”
10. “Lady, is the Noble Eightfold Path conditioned or unconditioned?”
“Friend Visākha, the Noble Eightfold Path is [301] conditioned.”
11. “Lady, are the three aggregates included by the Noble Eightfold Path, or is the Noble Eightfold Path included by the three aggregates?”463
“The three aggregates are not included by the Noble Eightfold Path, friend Visākha, but the Noble Eightfold Path is included by the three aggregates.
Right speech, right action, and right livelihood — these states are included in the aggregate of virtue.
Right effort, right mindfulness, and right concentration — these states are included in the aggregate of concentration.
Right view and right intention — these states are included in the aggregate of wisdom.”
(CONCENTRATION)
12. “Lady, what is concentration? What is the basis of concentration? What is the equipment of concentration? What is the development of concentration?”
“Unification of mind, friend Visākha, is concentration; the four foundations of mindfulness are the basis of concentration; the four right kinds of striving are the equipment of concentration; the repetition, development, and cultivation of these same states is the development of concentration therein.”464
(FORMATIONS)
13. “Lady, how many formations are there?”
“There are these three formations, friend Visākha: the bodily formation, the verbal formation, and the mental formation.”
14. “But, lady, what is the bodily formation? What is the verbal formation? What is the mental formation?”
“In-breathing and out-breathing, friend Visākha, are the bodily formation; applied thought and sustained thought are the verbal formation; perception and feeling are the mental formation.”465
15. “But, lady, why are in-breathing and out-breathing the bodily formation? Why are applied thought and sustained thought the verbal formation? Why are perception and feeling the mental formation?”
“Friend Visākha, in-breathing and out-breathing are bodily, these are states bound up with the body; that is why in-breathing and out-breathing are the bodily formation.
First one applies thought and sustains thought, and subsequently one breaks out into speech; that is why applied thought and sustained thought are the verbal formation.
Perception and feeling are mental, these are states bound up with the mind; that is why perception and feeling are the mental formation.”466
(THE ATTAINMENT OF CESSATION)
16. “Lady, how does the attainment of the cessation of perception and feeling come to be?”
“Friend Visākha, when a bhikkhu is attaining the cessation of perception and feeling, it does not occur to him: ‘I shall attain the cessation of perception and feeling,’ or ‘I am attaining the cessation of perception and feeling,’ or ‘I have attained the cessation of perception and feeling’;
but rather his mind has previously been developed in such a way that it leads him to that state.”467 [302]
17. “Lady, when a bhikkhu is attaining the cessation of perception and feeling, which states cease first in him: the bodily formation, the verbal formation, or the mental formation?”
“Friend Visākha, when a bhikkhu is attaining the cessation of perception and feeling, first the verbal formation ceases, then the bodily formation, then the mental formation.”468
18. “Lady, how does emergence from the attainment of the cessation of perception and feeling come to be?”
“Friend Visākha, when a bhikkhu is emerging from the attainment of the cessation of perception and feeling, it does not occur to him: ‘I shall emerge from the attainment of the cessation of perception and feeling,’ or ‘I am emerging from the attainment of the cessation of perception and feeling,’ or ‘I have emerged from the attainment of the cessation of perception and feeling’;
but rather his mind has previously been developed in such a way that it leads him to that state.”469
19. “Lady, when a bhikkhu is emerging from the attainment of the cessation of perception and feeling, which states arise first in him: the bodily formation, the verbal formation, or the mental formation?”
“Friend Visākha, when a bhikkhu is emerging from the attainment of the cessation of perception and feeling, first the mental formation arises, then the bodily formation, then the verbal formation.”470
20. “Lady, when a bhikkhu has emerged from the attainment of the cessation of perception and feeling, how many kinds of contact touch him?”
“Friend Visākha, when a bhikkhu has emerged from the attainment of the cessation of perception and feeling, three kinds of contact touch him: voidness contact, signless contact, desireless contact.”471
21. “Lady, when a bhikkhu has emerged from the attainment of the cessation of perception and feeling, to what does his mind incline, to what does it lean, to what does it tend?”
“Friend Visākha, when a bhikkhu has emerged from the attainment of the cessation of perception and feeling, his mind inclines to seclusion, leans to seclusion, tends to seclusion.”472
(FEELING)
22. “Lady, how many kinds of feeling are there?”
“Friend Visākha, there are three kinds of feeling: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling.”
23. “But, lady, what is pleasant feeling? What is painful feeling? What is neither painful-nor-pleasant feeling?”
“Friend Visākha, whatever is felt bodily or mentally as pleasant and soothing is pleasant feeling.
Whatever is felt bodily or mentally as painful and hurting is painful feeling.
Whatever is felt bodily or mentally as neither soothing nor hurting [303] is neither-painful-nor-pleasant feeling.”
24. “Lady, what is pleasant and what is painful in regard to pleasant feeling?
What is painful and what is pleasant in regard to painful feeling?
What is pleasant and what is painful in regard to neither-painful-nor-pleasant feeling?”
“Friend Visākha, pleasant feeling is pleasant when it persists and painful when it changes. Painful feeling is painful when it persists and pleasant when it changes. Neither-painful-nor-pleasant feeling is pleasant when there is knowledge [of it] and painful when there is no knowledge [of it].”
(UNDERLYING TENDENCIES)
25. “Lady, what underlying tendency underlies pleasant feeling? What underlying tendency underlies painful feeling? What underlying tendency underlies neither-painful-nor-pleasant feeling?”
“Friend Visākha, the underlying tendency to lust underlies pleasant feeling. The underlying tendency to aversion underlies painful feeling. The underlying tendency to ignorance underlies neither-painful-nor-pleasant feeling.”473
26. “Lady, does the underlying tendency to lust underlie all pleasant feeling? Does the underlying tendency to aversion underlie all painful feeling? Does the underlying tendency to ignorance underlie all neither-painful-nor-pleasant feeling?”
“Friend Visākha, the underlying tendency to lust does not underlie all pleasant feeling. The underlying tendency to aversion does not underlie all painful feeling. The underlying tendency to ignorance does not underlie all neither-painful-nor-pleasant feeling.”
27. “Lady, what should be abandoned in regard to pleasant feeling? What should be abandoned in regard to painful feeling? What should be abandoned in regard to neither-painful-nor-pleasant feeling?”
“Friend Visākha, the underlying tendency to lust should be abandoned in regard to pleasant feeling. The underlying tendency to aversion should be abandoned in regard to painful feeling. The underlying tendency to ignorance should be abandoned in regard to neither-painful-nor-pleasant feeling.”
28. “Lady, does the underlying tendency to lust have to be abandoned in regard to all pleasant feeling? Does the underlying tendency to aversion have to be abandoned in regard to all painful feeling? Does the underlying tendency to ignorance have to be abandoned in regard to all neither-painful-nor-pleasant feeling?”
“Friend Visākha, the underlying tendency to lust does not have to be abandoned in regard to all pleasant feeling. The underlying tendency to aversion does not have to be abandoned in regard to all painful feeling. The underlying tendency to ignorance does not have to be abandoned in regard to all neither-painful-nor-pleasant feeling.
“Here, friend Visākha, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. With that he abandons lust, and the underlying tendency to lust does not underlie that.474
“Here a bhikkhu considers thus: ‘When shall I enter upon and abide in that base that the noble ones now enter upon and abide in?’ In one who thus generates a longing for the supreme liberations, [304] grief arises with that longing as condition. With that he abandons aversion, and the underlying tendency to aversion does not underlie that.475
“Here, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. With that he abandons ignorance, and the underlying tendency to ignorance does not underlie that.”476
(COUNTERPARTS)
29. “Lady, what is the counterpart of pleasant feeling?”477
“Friend Visākha, painful feeling is the counterpart of pleasant feeling.”
“What is the counterpart of painful feeling?”
“Pleasant feeling is the counterpart of painful feeling.”
“What is the counterpart of neither-painful-nor-pleasant feeling?”
“Ignorance is the counterpart of neither-painful-nor pleasant feeling.”478
“What is the counterpart of ignorance?”
“True knowledge is the counterpart of ignorance.”
“What is the counterpart of true knowledge?”
“Deliverance is the counterpart of true knowledge.”
“What is the counterpart of deliverance?”
“Nibbāna is the counterpart of deliverance.”
“Lady, what is the counterpart of Nibbāna?”
“Friend Visākha, you have pushed this line of questioning too far; you were not able to grasp the limit to questions.479 For the holy life, friend Visākha, is grounded upon Nibbāna, culminates in Nibbāna, ends in Nibbāna.
If you wish, friend Visākha, go to the Blessed One and ask him about the meaning of this. As the Blessed One explains it to you, so you should remember it.”
(CONCLUSION)
30. Then the lay follower Visākha, having delighted and rejoiced in the bhikkhunī Dhammadinnā’s words, rose from his seat, and after paying homage to her, keeping her on his right, he went to the Blessed One.
After paying homage to him, he sat down at one side and told the Blessed One his entire conversation with the bhikkhunī Dhammadinnā. When he finished speaking, the Blessed One told him:
31. “The bhikkhunī Dhammadinnā is wise, Visākha, the bhikkhunī Dhammadinnā has great wisdom. If you had asked me the meaning of this, I would have explained it to you [305] in the same way that the bhikkhunī Dhammadinnā has explained it. Such is its meaning, and so you should remember it.”480
That is what the Blessed One said. The lay follower Visākha was satisfied and delighted in the Blessed One’s words.
(IDENTITY)
2. “Lady, ‘identity, identity’ is said. What is called identity by the Blessed One?”
“Friend Visākha, these five aggregates affected by clinging are called identity by the Blessed One; 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, and the consciousness aggregate affected by clinging. These five aggregates affected by clinging are called identity by the Blessed One.”460
Saying, “Good, lady,” the lay follower Visākha delighted and rejoiced in the bhikkhunī Dhammadinnā’s words. Then he asked her a further question:
3. “Lady, ‘origin of identity, origin of identity’ is said. What is called the origin of identity by the Blessed One?”
“Friend Visākha, it is craving, which brings renewal of being, is accompanied by delight and lust, and delights in this and that; that is, craving for sensual pleasures, craving for being, and craving for non-being. This is called the origin of identity by the Blessed One.”
4. “Lady, ‘cessation of identity, cessation of identity’ is said. What is called the cessation of identity by the Blessed One?”
“Friend Visākha, it is the remainderless fading away and ceasing, the giving up, relinquishing, letting go, and rejecting of that same craving. This is called the cessation of identity by the Blessed One.”
5. “Lady, ‘the way leading to the cessation of identity, the way leading to the cessation of identity’ is said. What is called the way leading to the cessation of identity by the Blessed One?”
“Friend Visākha, it is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.”
6. “Lady, is that clinging the same as these five aggregates affected by clinging, or is the clinging something apart from the five aggregates affected by clinging?”
“Friend Visākha, that clinging is neither the same as these five aggregates affected by clinging [300] nor is clinging something apart from the five aggregates affected by clinging. It is the desire and lust in regard to the five aggregates affected by clinging that is the clinging there.”461
(IDENTITY VIEW)
7. “Lady, how does identity view come to be?”
“Here, friend Visākha, an untaught ordinary person, who has no regard for noble ones and is unskilled and undisciplined in their Dhamma, who has no regard for true men and is unskilled and undisciplined in their Dhamma,
regards material form as self, or self as possessed of material form, or material form as in self, or self as in material form.
He regards feeling as self, or self as possessed of feeling, or feeling as in self, or self as in feeling.
He regards perception as self, or self as possessed of perception, or perception as in self, or self as in perception.
He regards formations as self, or self as possessed of formations, or formations as in self, or self as in formations.
He regards consciousness as self, or self as possessed of consciousness, or consciousness as in self, or self as in consciousness.
That is how identity view comes to be.”462
8. “Lady, how does identity view not come to be?”
“Here, friend Visākha, a well-taught noble disciple, who has regard for noble ones and is skilled and disciplined in their Dhamma, who has regard for true men and is skilled and disciplined in their Dhamma,
does not regard material form as self, or self as possessed of material form, or material form as in self, or self as in material form.
He does not regard feeling as self, or self as possessed of feeling, or feeling as in self, or self as in feeling.
He does not regard perception as self, or self as possessed of perception, or perception as in self, or self as in perception.
He does not regard formations as self, or self as possessed of formations, or formations as in self, or self as in formations.
He does not regard consciousness as self, or self as possessed of consciousness, or consciousness as in self, or self as in consciousness.
That is how identity view does not come to be.”
(THE NOBLE EIGHTFOLD PATH)
9. “Lady, what is the Noble Eightfold Path?”
“Friend Visākha, it is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.”
10. “Lady, is the Noble Eightfold Path conditioned or unconditioned?”
“Friend Visākha, the Noble Eightfold Path is [301] conditioned.”
11. “Lady, are the three aggregates included by the Noble Eightfold Path, or is the Noble Eightfold Path included by the three aggregates?”463
“The three aggregates are not included by the Noble Eightfold Path, friend Visākha, but the Noble Eightfold Path is included by the three aggregates.
Right speech, right action, and right livelihood — these states are included in the aggregate of virtue.
Right effort, right mindfulness, and right concentration — these states are included in the aggregate of concentration.
Right view and right intention — these states are included in the aggregate of wisdom.”
(CONCENTRATION)
12. “Lady, what is concentration? What is the basis of concentration? What is the equipment of concentration? What is the development of concentration?”
“Unification of mind, friend Visākha, is concentration; the four foundations of mindfulness are the basis of concentration; the four right kinds of striving are the equipment of concentration; the repetition, development, and cultivation of these same states is the development of concentration therein.”464
(FORMATIONS)
13. “Lady, how many formations are there?”
“There are these three formations, friend Visākha: the bodily formation, the verbal formation, and the mental formation.”
14. “But, lady, what is the bodily formation? What is the verbal formation? What is the mental formation?”
“In-breathing and out-breathing, friend Visākha, are the bodily formation; applied thought and sustained thought are the verbal formation; perception and feeling are the mental formation.”465
15. “But, lady, why are in-breathing and out-breathing the bodily formation? Why are applied thought and sustained thought the verbal formation? Why are perception and feeling the mental formation?”
“Friend Visākha, in-breathing and out-breathing are bodily, these are states bound up with the body; that is why in-breathing and out-breathing are the bodily formation.
First one applies thought and sustains thought, and subsequently one breaks out into speech; that is why applied thought and sustained thought are the verbal formation.
Perception and feeling are mental, these are states bound up with the mind; that is why perception and feeling are the mental formation.”466
(THE ATTAINMENT OF CESSATION)
16. “Lady, how does the attainment of the cessation of perception and feeling come to be?”
“Friend Visākha, when a bhikkhu is attaining the cessation of perception and feeling, it does not occur to him: ‘I shall attain the cessation of perception and feeling,’ or ‘I am attaining the cessation of perception and feeling,’ or ‘I have attained the cessation of perception and feeling’;
but rather his mind has previously been developed in such a way that it leads him to that state.”467 [302]
17. “Lady, when a bhikkhu is attaining the cessation of perception and feeling, which states cease first in him: the bodily formation, the verbal formation, or the mental formation?”
“Friend Visākha, when a bhikkhu is attaining the cessation of perception and feeling, first the verbal formation ceases, then the bodily formation, then the mental formation.”468
18. “Lady, how does emergence from the attainment of the cessation of perception and feeling come to be?”
“Friend Visākha, when a bhikkhu is emerging from the attainment of the cessation of perception and feeling, it does not occur to him: ‘I shall emerge from the attainment of the cessation of perception and feeling,’ or ‘I am emerging from the attainment of the cessation of perception and feeling,’ or ‘I have emerged from the attainment of the cessation of perception and feeling’;
but rather his mind has previously been developed in such a way that it leads him to that state.”469
19. “Lady, when a bhikkhu is emerging from the attainment of the cessation of perception and feeling, which states arise first in him: the bodily formation, the verbal formation, or the mental formation?”
“Friend Visākha, when a bhikkhu is emerging from the attainment of the cessation of perception and feeling, first the mental formation arises, then the bodily formation, then the verbal formation.”470
20. “Lady, when a bhikkhu has emerged from the attainment of the cessation of perception and feeling, how many kinds of contact touch him?”
“Friend Visākha, when a bhikkhu has emerged from the attainment of the cessation of perception and feeling, three kinds of contact touch him: voidness contact, signless contact, desireless contact.”471
21. “Lady, when a bhikkhu has emerged from the attainment of the cessation of perception and feeling, to what does his mind incline, to what does it lean, to what does it tend?”
“Friend Visākha, when a bhikkhu has emerged from the attainment of the cessation of perception and feeling, his mind inclines to seclusion, leans to seclusion, tends to seclusion.”472
(FEELING)
22. “Lady, how many kinds of feeling are there?”
“Friend Visākha, there are three kinds of feeling: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling.”
23. “But, lady, what is pleasant feeling? What is painful feeling? What is neither painful-nor-pleasant feeling?”
“Friend Visākha, whatever is felt bodily or mentally as pleasant and soothing is pleasant feeling.
Whatever is felt bodily or mentally as painful and hurting is painful feeling.
Whatever is felt bodily or mentally as neither soothing nor hurting [303] is neither-painful-nor-pleasant feeling.”
24. “Lady, what is pleasant and what is painful in regard to pleasant feeling?
What is painful and what is pleasant in regard to painful feeling?
What is pleasant and what is painful in regard to neither-painful-nor-pleasant feeling?”
“Friend Visākha, pleasant feeling is pleasant when it persists and painful when it changes. Painful feeling is painful when it persists and pleasant when it changes. Neither-painful-nor-pleasant feeling is pleasant when there is knowledge [of it] and painful when there is no knowledge [of it].”
(UNDERLYING TENDENCIES)
25. “Lady, what underlying tendency underlies pleasant feeling? What underlying tendency underlies painful feeling? What underlying tendency underlies neither-painful-nor-pleasant feeling?”
“Friend Visākha, the underlying tendency to lust underlies pleasant feeling. The underlying tendency to aversion underlies painful feeling. The underlying tendency to ignorance underlies neither-painful-nor-pleasant feeling.”473
26. “Lady, does the underlying tendency to lust underlie all pleasant feeling? Does the underlying tendency to aversion underlie all painful feeling? Does the underlying tendency to ignorance underlie all neither-painful-nor-pleasant feeling?”
“Friend Visākha, the underlying tendency to lust does not underlie all pleasant feeling. The underlying tendency to aversion does not underlie all painful feeling. The underlying tendency to ignorance does not underlie all neither-painful-nor-pleasant feeling.”
27. “Lady, what should be abandoned in regard to pleasant feeling? What should be abandoned in regard to painful feeling? What should be abandoned in regard to neither-painful-nor-pleasant feeling?”
“Friend Visākha, the underlying tendency to lust should be abandoned in regard to pleasant feeling. The underlying tendency to aversion should be abandoned in regard to painful feeling. The underlying tendency to ignorance should be abandoned in regard to neither-painful-nor-pleasant feeling.”
28. “Lady, does the underlying tendency to lust have to be abandoned in regard to all pleasant feeling? Does the underlying tendency to aversion have to be abandoned in regard to all painful feeling? Does the underlying tendency to ignorance have to be abandoned in regard to all neither-painful-nor-pleasant feeling?”
“Friend Visākha, the underlying tendency to lust does not have to be abandoned in regard to all pleasant feeling. The underlying tendency to aversion does not have to be abandoned in regard to all painful feeling. The underlying tendency to ignorance does not have to be abandoned in regard to all neither-painful-nor-pleasant feeling.
“Here, friend Visākha, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. With that he abandons lust, and the underlying tendency to lust does not underlie that.474
“Here a bhikkhu considers thus: ‘When shall I enter upon and abide in that base that the noble ones now enter upon and abide in?’ In one who thus generates a longing for the supreme liberations, [304] grief arises with that longing as condition. With that he abandons aversion, and the underlying tendency to aversion does not underlie that.475
“Here, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. With that he abandons ignorance, and the underlying tendency to ignorance does not underlie that.”476
(COUNTERPARTS)
29. “Lady, what is the counterpart of pleasant feeling?”477
“Friend Visākha, painful feeling is the counterpart of pleasant feeling.”
“What is the counterpart of painful feeling?”
“Pleasant feeling is the counterpart of painful feeling.”
“What is the counterpart of neither-painful-nor-pleasant feeling?”
“Ignorance is the counterpart of neither-painful-nor pleasant feeling.”478
“What is the counterpart of ignorance?”
“True knowledge is the counterpart of ignorance.”
“What is the counterpart of true knowledge?”
“Deliverance is the counterpart of true knowledge.”
“What is the counterpart of deliverance?”
“Nibbāna is the counterpart of deliverance.”
“Lady, what is the counterpart of Nibbāna?”
“Friend Visākha, you have pushed this line of questioning too far; you were not able to grasp the limit to questions.479 For the holy life, friend Visākha, is grounded upon Nibbāna, culminates in Nibbāna, ends in Nibbāna.
If you wish, friend Visākha, go to the Blessed One and ask him about the meaning of this. As the Blessed One explains it to you, so you should remember it.”
(CONCLUSION)
30. Then the lay follower Visākha, having delighted and rejoiced in the bhikkhunī Dhammadinnā’s words, rose from his seat, and after paying homage to her, keeping her on his right, he went to the Blessed One.
After paying homage to him, he sat down at one side and told the Blessed One his entire conversation with the bhikkhunī Dhammadinnā. When he finished speaking, the Blessed One told him:
31. “The bhikkhunī Dhammadinnā is wise, Visākha, the bhikkhunī Dhammadinnā has great wisdom. If you had asked me the meaning of this, I would have explained it to you [305] in the same way that the bhikkhunī Dhammadinnā has explained it. Such is its meaning, and so you should remember it.”480
That is what the Blessed One said. The lay follower Visākha was satisfied and delighted in the Blessed One’s words.
Hết phần 44. Tiểu Kinh Phương Quảng (Cūlavedalla sutta)
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MUA THỈNH KINH SÁCH PHẬT HỌC
DO NXB LIÊN PHẬT HỘI PHÁT HÀNH
Kinh Đại Bát Niết-bàn
Kinh Đại Bát Niết-bàn - Tập 2
Hương lúa chùa quê - Phần 1: Hồi ký của Hòa thượng Thích Bảo Lạc
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