Trung Bộ Kinh
Majjhima Nikaya
Ḥa thượng Thích Minh Châu dịch Việt
(35-40)
Bản dịch Anh ngữ của Tỳ kheo Thanissaro
 

NỘI DUNG

35. Tiểu kinh Saccaka (Cùlasaccaka sutta)
36. Đại kinh Saccaka (Mahàsaccaka sutta)
 

CONTENTS

35. Culasaccaka Sutta, (The Shorter Discourse in the Saccaka)
36. Mahasaccaka Sutta (The Longer Discourse to Saccaka)
 

Trung Bộ Kinh
Majjhima Nikaya

35. Tiểu kinh Saccaka
(Cùlasaccaka sutta)

Rồi Niganthaputta Saccaka cùng với đại chúng Licchavi, sau khi đi sâu vào rừng Đại Lâm, đến tại chỗ Thế Tôn. Sau khi đến Niganthaputta Saccaka nói lên với Thế Tôn những lời chúc tụng, hỏi thăm xă giao rồi ngồi xuống một bên. Một số Licchavi đảnh lễ Thế Tôn rồi ngồi xuống một bên; một số Licchavi nói lên với Thế Tôn những lời chúc tụng, hỏi thăm xă giao rồi ngồi xuống một bên; một số Licchavi chấp tay vái Thế Tôn rồi ngồi xuống một bên; một số Licchavi xưng tên họ của ḿnh rồi ngồi xuống một bên; một số Licchavi im lặng ngồi xuống một bên.
(Contents)

The Blessed One said, ask Aggivessana what you desire.

How does good Gotama advise the disciples and in what sections are they given much training?

Aggivessana, I advise and train my disciple much in this manner.

 "Bhikkhus, matter is impermanent. Feelings are impermanent. Perceptions and determinations are impermanent. Consciousness is impermanent.

Bhikkhus, matter is not self. Feelings are not self. Perceptions and determinations are not self. Consciousness is not self. All determinations are impermanent. All things are not self.

Aggivessana, I advise my disciples and train them much in this section.

Good Gotama, a comparison occurs to me. Say it Aggivessana. Like these seed groups and vegetable groups that grow and develop, established and supported on earth . So also all powerful work, that has to be done, should be done, established and supported on earth. In the same manner this person, established in matter, with the material self accrues merit or demerit. This feeling person established in feelings accrues merit or demerit.

The perceiving person established in perceptions accrues merit or demerit. The determining person established in determinations, accrues merit or demerit. The conscious person established in consciousness, accrues merit or demerit. Aggivessana, do you say Matter is my self. Feelings are my self. Perceptions are my self. Determinations are my self. Consciousness is my self.? Good Gotama, I say. matter is my self. Feelings are my self. Perceptions are my self. Determinations are my self. Consciousness is my self, so also this large crowd says it. What does this large crowd say about your view? You should dispute on your view. Good Gotama, I say, matter is my self. Feelings are my self. Perceptions are my self. Determinations are my self, and consciousness is my self.

Then, I will cross question you on this and you may reply, as it pleases you.

Aggivessana, do head anointed warrior kings like king Pasenadi of Kosala, king Ajatasattu of Magadha wield power over their kingdoms, to execute those that have to be executed, to produce those that have to be produced, and to banish those that have to be banished?

Yes, good Gotama, the head anointed warrior kings such as king Pasenadi of Kosala and king Ajatasattu of Magadha wield power in their kingdoms to execute those that have to be executed, to produce those that have to be produced, and to banish those that have to be banished.

Even the leaders, gathered here, of the Vajjis and Mallas, wield power in their kingdoms to execute those that have to be executed, to produce those that have to be produced and to banish those that have to be banished, so there are no doubts, about head anointed warrior kings, like king Pasenadi of Kosala and king Ajatasattu of Magadha.

Aggivessana, you say matter is your self, do you wield power over that matter, as may my matter be thus and not thus?. When this was said Saccaka the son of Nigantha became silent. For the second time, the Blessed One asked, Aggivessana, you say matter is your self, do you wield power over that matter, as may my matter be thus and not thus?.

For the second time Saccaka the son of Nigantha became silent. Then the Blessed One said, explain it, Aggivessana. It is not the time for you to be silent. If someone does not reply a rightful question asked by the Thus Gone One up to the third time, his head splits into seven pieces. At that moment Vajrapani the demon was seen in space with a flaming thunderbolt in his hand, as though to split the head of Saccaka the son of Nigantha if he did not reply the rightful question asked up to the third time by the Thus gone One. Vajrapani the demon was seen by the Blessed One and Saccaka the son of Nigantha. Then Saccaka the son of Nigantha frightened and with hairs standing on end, sought the refuge and protection of the Blessed One said, Good Gotama, ask me, I will explain.

Aggivessana, you that say, matter is your self, do you wield power over that matter, as may my matter be thus, and not otherwise? .No, good Gotama. Attend carefully and reply Aggivessana. What you said earlier does not agree with what you say now. Aggivessana, you that say, feelings are your self, do you wield power over those feelings, as may my feelings be thus, and not otherwise? No, good Gotama. .Attend carefully and reply Aggivessana. What you said earlier does not agree with what you say now. Aggivessana, you that say, perceptions are your self, do you wield power over those perceptions, as may my perceptions be thus and not otherwise?
 

No, good Gotama. Attend carefully and reply Aggivessana. What you said earlier, does not agree with what you say now.. Aggivessana, you, that say, determinations are your self, do you wield power over those determinations, as may my determinations be thus and not otherwise. No, good Gotama. Attend carefully and reply Aggivessana. What you said earlier does not agree with what you say now. Aggivessana, you, that say, consciousness is your self, do you wield power over that consciousness, as may my consciousness be thus and not otherwise? No, good Gotama.

Aggivessana, a certain one clinging to unpleasantness, over powered by it, pressed down by it and reflecting it’s mine, would think it’s my self. Would he accurately understand unpleasantness by himself or ward it off and abide? Good Gotama, how could it be. No, good Gotama, that would not happen.

Aggivessana, like a man, wandering in search of heartwood, would enter a forest with a dagger, seeing a tall, straight, new plantain tree he would cut its roots and top and felling it, would open up the sheaves, and would not come even to sapwood, so where is heartwood. In the same manner, Aggivessana, with your own dispute you being cross questioned, asked for reasons and we studying with you found you empty, useless and gone wrong.

Have you said to these gatherings in Vesali such a thing. I do not see a recluse, or brahmin, a leader of a crowd, a teacher of a crowd, or even one who acknowledges he is perfect and rightfully enlightened drawn into a dispute by me would not shiver tremble and sweat. Even a lifeless pillar drawn to a dispute by me would shiver and tremble, so what of a human being. As for you Aggivessana, there is sweat trickling down your forehead and some drops of sweat have pierced your over shawl and has fallen on the ground, on my body at the moment there is no sweat. Saying that the Blessed One disclosed his golden hued body to that gathering. When this was said, Saccaka, the son of Nigantha became silent, confused, his form drooping, face turned down, unable to reply, sat down.

Then Dummukha the son of the Licchavis, saw Saccaka the son of Nigantha silent, confused, the form drooping, face turned down, unable to reply sitting. He said to the Blessed One; venerable sir, a comparison comes to me. The Blessed One said, say it Dummukha. Venerable sir, close to a village or hamlet, there’s a pond, in it a crab lives. Then a lot of boys and girls approach the pond, descend it and pull out the crab on to dry land. Whenever the crab puts out a limb, a boy or a girl would cut it and destroy it, with a stick or a stone.

Thus the crab with all his limbs destroyed, is unable to descend to the pond as before. In the same manner, the Blessed One has cut, broken and destroyed, all the distortions of views and the restlessness of Saccaka the son of Nigantha, and it is not possible that he should approach the Blessed One with the intention of a dispute. When this was said, Saccaka the son of Nigantha said thus to Dummukha the son of the Licchavis. Wait, Dhummukha, we have to discuss with good Gotama

Good Gotama, this view of mine, is also the view of all other recluses and brahmins. I think it is idle talk. How do the disciples of good Gotama, do the work in the dispensation, follow the given advice, dispelling doubts, become confident, and abide not relying on a teacher, in the dispensation of the Teacher.

Here, Aggivessana, my disciples see whatever matter, in the past, future or present, internal or external, coarse or fine, un-exalted or exalted, far or near, all that matter is not mine. I’m not that, it is not my self. This is seen with right wisdom, as it really is.
 

Whatever feelings, whatever perceptions, whatever determinations, whatever consciousness, in the past, future or present, internal or external, coarse or fine, un -exalted or exalted, far or near, all consciousness is not mine. I’m not that, it is not my self. This is seen with right wisdom as it really is. Aggivessana, with this much, my disciples have done the work in my dispensation, followed the advice, dispelling doubts have become confident not relying on a teacher abide.

Good Gotama, how does the bhikkhu become perfect with desires destroyed, the holy life lived having done what should be done, the weight put down, attained the highest good, the desire ‘to be’ destroyed, and rightly knowing released.

Here, Aggivessana, whatever matter, in the past, future or present, internal or external, coarse or fine, un-exalted or exalted, far or near, all matter is not mine. I’m not that, it is not my self, This should be seen with right wisdom, as it really is, and the mind released without holdings (*2).

Whatever feelings, in the past, future or present, internal or external, coarse or fine, un-exalted or exalted, far or near, all feelings are not mine. I’m not that, it’s not my self. This should be seen with right wisdom, as it really is and the mind released without holdings.

Aggivessana, the mind of the bhikkhu so released is endowed with three nobilities: The nobility of vision, the nobility of method, and the nobility of release. Aggivessana, the bhikkhu so released honours, reveres, and esteems the Thus Gone One: The Blessed One is enlightened, preaches for enlightenment, the Blessed One tamed preaches for taming, the Blessed One appeased preaches for appeasement. The Blessed One crossed over, preaches for crossing over, the Blessed One extinguished preaches for extinguishing.

When this was said Saccaka the son of Nigantha said thus to the Blessed One; We were bold and daring and thought should insult good Gotama with a dispute. One insulting a furious elephant would be safe, yet not a man insulting good Gotama. There is safety to a man disturbing a burning flame, but there is no safety to a man insulting good Gotama. A man insulting a venomous snake would find safety, yet one insulting good Gotama would not find safety. We were bold and daring and thought to insult good Gotama with a dispute. May good Gotama, accept tomorrow’s meal from me together with the Community of bhikkhus. The Blessed One accepted in silence.

Then Saccaka the son of Nigantha knowing that the Blessed One had accepted addressed the Licchavis: Good Licchavis, listen. I have invited the Blessed One and the Community of bhikkhus for tomorrow’s meal. Bring what ever you think is suitable. Then those Licchavis at the end of that night brought five hundred bowls filled with cooked rice. Saccaka the son of Nigantha too caused to prepare plenty of nourishing eatables and drinks in his own monastery, and informed the time to the Blessed One: Good Gotama, it is time, the food is ready.

Then the Blessed One putting on robes in the morning and taking bowl and robes, approached the monastery of Saccaka the son of Nigantha and sat on the prepared seat together with the Community of bhikkhus. Then Saccaka the son of Nigantha with his own hands offered plenty of nourishing eatables and drinks to the Community of bhikkhus headed by the Enlightened One. Saccaka the son of Nigantha saw that the Blessed One had finished taking the meal and had put away the bowl, then he took a low seat sat on a side, and said to the Blessed One. May the excellent merits of this offering, be to those givers. Aggivessana, may merits accrued from offerings made to you, not free from greed, hate and delusion, be to the givers. May merits accrued from making offerings to me, free of greed, hate and delusion,(*3) be to you.. .

Notes

1. Bhikkhus, matter is impermanent. Feelings are impermanent. Perceptions are impermanent. Determinations are impermanent and consciousness is impermanent. Bhikkhus, matter is not self. Feelings are not self. Perceptions are not self. Determinations are not self, and consciousness is not self. All determinations are impermanent. All things are not self ‘ruupa;.m bhikkhave anicca.m, vedanaa aniccaa, sa~n~naa aniccaa, sankhaaraa aniccaa, vi~n~naana.m anicca.m.ruupa.m bhikkhave anattaa, vedanaa anattaa, sa~n~naa anattaa, sankhaaraa anattaa, vi~n~naana.m anattaa, sabbe sankhaaraa aniccaa, sabbe dhamme anattaa.ti’. This is the quintessence of the Teaching of the Blessed One, to drive this home is the realization of the Teaching. These things, matter, feelings, perceptions, determinations and consciousness should be thoroughly understood first. It is for this purpose that the words of the Blessed One should be widely read, discriminatingly thought about and the essence taken.

2. Whatever matter, in the past, future or present, internal or external, coarse or fine, un-exalted or exalted, far or near, all matter is not mine. I’m not that, it is not my self, This should be seen with right wisdom, as it really is, and the mind released without holdings ‘yankinci ruupa.m atiitaanaagata paccuppanna.m ajjhattha.m vaa bahiddhaa vaa olaarika.m vaa sukhuma.m vaa hiina.m vaa paniita.m vaa ya.m duure santike vaa, sabbam ruupa.m ‘neta.m mama nesohamasmi nameso attaati eva.m eta.m yathaabhuuta.m sammappa~n~naaya disvaa anupaadaa vimutto hoti This selection shows how the mind is released from matter, and there are four more selections to show how the mind is released from feelings, perceptions, determinations and consciousness. These five together are the five holding masses which is equivalent to the self view. If someone makes an effort to undo his ties to at least one of these, he makes a steadfast attempt to lessen his self view. That is the training in the dispensation of the Blessed One. This kind of concentration is called ‘vipassanaa’ in Pali.The translation of which is "seeing with insight".

3. Merits accured from making offerings to me, free from greed, hate and delusion.’maadisa.m dakkhineyya.m aagamma viitaraaga.m viitadosa.m viitamoha.m, ta.m tuyha.m bhavissati’ The Blessed One tries to explain that offerings made to those free of greed, hate and delusion accrue the highest merit.


http://www.mahindarama.com/e-tipitaka/Majjhima-Nikaya/mn-35.htm
 

(Contents)

(Contents)

Then, following on that memory, came the realization: 'That is the path to Awakening. I thought: 'So why am I afraid of that pleasure that has nothing to do with sensuality, nothing to do with unskillful mental qualities?'

I thought: 'I am no longer afraid of that pleasure that has nothing to do with sensuality, nothing to do with unskillful mental qualities, but it is not easy to achieve that pleasure with a body so extremely emaciated. Suppose I were to take some solid food: some rice & porridge.' So I took some solid food: some rice & porridge. Now five monks had been attending on me, thinking, 'If Gotama, our contemplative, achieves some higher state, he will tell us.' But when they saw me taking some solid food -- some rice & porridge -- they were disgusted and left me, thinking, 'Gotama the contemplative is living luxuriously. He has abandoned his exertion and is backsliding into abundance.'

"So when I had taken solid food and regained strength, then -- quite withdrawn from sensuality, withdrawn from unskillful mental qualities, I entered & remained in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. But the pleasant feeling that arose in this way did not invade my mind or remain.

With the stilling of directed thought & evaluation, I entered & remained in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation -- internal assurance. But the pleasant feeling that arose in this way did not invade my mind or remain. With the fading of rapture I remained in equanimity, mindful & alert, and physically sensitive of pleasure.

I entered & remained in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasurable abiding.' But the pleasant feeling that arose in this way did not invade my mind or remain.

With the abandoning of pleasure & pain -- as with the earlier disappearance of elation & distress -- I entered & remained in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. But the pleasant feeling that arose in this way did not invade my mind or remain.

"When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of recollecting my past lives.

I recollected my manifold past lives, i.e., one birth, two...five, ten...fifty, a hundred, a thousand, a hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction & expansion: 'There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose here.' Thus I remembered my manifold past lives in their modes & details.

"This was the first knowledge I attained in the first watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose -- as happens in one who is heedful, ardent, & resolute. But the pleasant feeling that arose in this way did not invade my mind or remain.

"When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of the passing away & reappearance of beings. I saw -- by means of the divine eye, purified & surpassing the human -- beings passing away & re-appearing, and I discerned how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma: 'These beings -- who were endowed with bad conduct of body, speech, & mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views -- with the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell. But these beings -- who were endowed with good conduct of body, speech & mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views -- with the break-up of the body, after death, have re-appeared in the good destinations, in the heavenly world.' Thus -- by means of the divine eye, purified & surpassing the human -- I saw beings passing away & re-appearing, and I discerned how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma.

"This was the second knowledge I attained in the second watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose -- as happens in one who is heedful, ardent, & resolute. But the pleasant feeling that arose in this way did not invade my mind or remain.

"When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of the ending of the mental fermentations. I discerned, as it was actually present, that 'This is stress...This is the origination of stress...This is the cessation of stress...This is the way leading to the cessation of stress...These are fermentations...This is the origination of fermentations...This is the cessation of fermentations...This is the way leading to the cessation of fermentations.' My heart, thus knowing, thus seeing, was released from the fermentation of sensuality, released from the fermentation of becoming, released from the fermentation of ignorance. With release, there was the knowledge, 'Released.' I discerned that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'

"This was the third knowledge I attained in the third watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose -- as happens in one who is heedful, ardent, & resolute. But the pleasant feeling that arose in this way did not invade my mind or remain."


...
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Kinh Kẻ Bần Tiện (Vasalasuttam)
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KINH VIÊN GIÁC (THE SUTRA OF COMPLETE ENLIGHTENMENT )
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Chuyện Tiền Thân Đức Phật The Jataka Sutra) Phẩm nữ giới
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KINH NIỆM XỨ (Satipatthàna sutta)
The Four Arousings of Mindfulness
The Four frames of reference
The Four foundations of mindfulness.
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Kahlil Gibran
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Chuyện Tiền Thân Đức Phật The Jataka Sutra)

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KINH NIỆM XỨ (Satipatthàna sutta)
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The Four frames of reference
The Four foundations of mindfulness.
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Thiền Sư Và Triết Gia
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