2.25. The Root of Past, Present and Future Dharmas
Nội dung dưới đây được dịch tự động. Có thể chưa hoàn toàn chính xác về thuật ngữ Phật học. Vui lòng tham chiếu bản gốc tiếng Anh hoặc Pāli để đối chiếu.
```json { "title": "2.25. Căn Nguyên Của Các Pháp Quá Khứ, Hiện Tại Và Vị Lai", "content": "Vua hỏi: “Bạch Tôn giả Na-tiên, căn nguyên của các Pháp quá khứ, hiện tại và vị lai là gì?”\n\nTôn giả Na-tiên đáp: “Vô minh là căn nguyên của các Pháp quá khứ, vị lai và hiện tại. Do vô minh, thức phát sinh; do thức, thân phát sinh; do thân, danh phát sinh; do danh, sắc phát sinh; do sắc, sáu thức giác quan phát sinh: (1) nhãn thức, (2) nhĩ thức, (3) tỷ thức, (4) thiệt thức, (5) thân thức, và (6) ý thức. Đó là sáu thức giác quan. Sáu căn giác quan này đều hướng ra thế giới bên ngoài. Chúng hướng ra thế giới bên ngoài như thế nào? Mắt thấy sắc, tai nghe tiếng, mũi ngửi mùi, lưỡi nếm vị, thân cảm xúc sự trơn láng, và ý hướng về tham ái. Đó là sáu trần cảnh bên ngoài. Hướng tới đối tượng được gọi là lưu chuyển. Khi những sự lưu chuyển này kết hợp lại, người ta có thể biết khổ và lạc. Từ khổ và lạc, ái dục phát sinh; từ ái dục, tham dục phát sinh; từ tham dục, hữu phát sinh; từ hữu, sinh phát王復問 T 0711b20那先言諸以過去事當來事今見在事是三 T 0711b21事何所為本者。那先言已過去事當來事今 T 0711b22見在事愚癡者是其本也。愚癡生即生神神 T 0711b23生身身生名名生色色生六知。一為眼知。二 T 0711b24為耳知。三為鼻知。四為口知五為身知。六為 T 0711b25心知。是為六知。是六事皆外向。何等為外向 T 0711b26眼向色耳向聲鼻向香口向味身向滑心向貪 T 0711b27欲是為六外。向名為沛。沛者合沛者知苦知 T 0711b28樂。從苦樂生恩愛。從恩愛生貪欲。從貪欲生 T 0711b29有致便生因老。從老因病從病因死從死因 T 0711c01哭從哭因憂從憂因內心痛。凡合是諸勤苦 T 0711c02合名為人。人以是故生死無有絕時。人故本 T 0711c03身不可得也。那先言譬如人種五穀生根從 T 0711c04根生莖葉實至後得穀已。後年復種得穀甚 T 0711c05多。那先問王如人種穀歲歲種穀寧有絕不 T 0711c06生時不。王言歲歲種穀無有絕不生時也。那 T 0711c07先言人生亦如是。展轉相生無有絕時。那先 T 0711c08言譬如鷄生卵卵生鷄從卵生卵從鷄生鷄。 T 0711c09人生死亦如是無有絕時。那先便畫地作車 T 0711c10輪問王言。今是輪寧有角無。王言正圓無有 T 0711c11角。那先言佛經說人生死如車輪展轉相生 T 0711c12無有絕時。那先言人從眼萬物色識即覺知 T 0711c13是三事合。從合生苦樂從苦樂生恩愛從恩 T 0711c14愛生貪欲從貪欲生因有致從有致因生從生 T 0711c15因作善惡從善惡便生。耳聞聲識即覺知三 T 0711c16事合。從合生苦樂從苦樂生恩愛從恩愛生 T 0711c17貪欲從貪欲生因有致從有致因生從因生作 T 0711c18善惡從善惡便生。鼻聞香識即覺知三事合。 T 0711c19從合生苦樂從苦樂生恩愛從恩愛生貪欲從 T 0711c20貪欲生因有致從有致因生從生因作善惡從 T 0711c21善惡便生。口得味識即覺知三事合。從合生 T 0711c22苦樂從苦樂生恩愛從恩愛生貪欲從貪欲生 T 0711c23因有致從有致因生從因生作善惡從善惡便 T 0711c24生。身得細滑識即覺知三事合。從合生苦 T 0711c25樂從苦樂生恩愛從恩愛生貪欲從貪欲生因 T 0711c26有致從有致因生從生因作善惡從善惡便 T 0711c27生。意有所念識即覺知三事合。從合生苦 T 0711c28樂從苦樂生恩愛從恩愛生貪欲從貪欲生因 T 0711c29有致從有致因生從因生作善惡從善惡便 T 0712a01生。那先言人展轉相生無有絕。王言善哉。
The king asked, “What is the root cause, Nāgasena, of past things, of present things and of future things?”
Nāgasena replied, “Ignorance is the root cause of past, future and present things. Because of ignorance, the spirit comes into being; conditioned by spirit, {the body comes into being; conditioned by body,} name comes into being; conditioned by name, form comes into being; conditioned by form, the six sense awarenesses come into being: (1) the eye awareness, (2) the ear awareness, (3) the nose awareness, (4) the tongue awareness, (5) the body awareness, and (6) the mind awareness. These are the six sense awarenesses. These six sense organs are all open to the outside (world). How do they open to the outside world? The eyes see forms, the ears listen to sounds, the nose smells odors, the tongue tastes flavors, the body feels the touch of smoothness, and the mind inclines towards craving. These are the six outside things. Going towards the object is called flowing. When these (flowings) are joined together, one is able to know suffering and happiness. From suffering and happiness, there comes craving, from craving, comes lustful desire; from lustful desire, comes becoming; from becoming, comes birth; from birth, comes old age; from old age, comes disease or sickness; from disease or sickness, comes death; from death, comes lamentation; from lamentation, comes grief; from grief, comes inner despair. All these sufferings of life coming together is called a person. Because of all these (worries and sufferings), the person is subject to birth and death without an end. Therefore, the same old body of a person cannot be obtained.”
Then Nāgasena gave a simile, “It is just like sowing grain. A man sows the five kinds of grains, from the grains come the roots, then comes stalks, leaves and fruits. After all these comes grain. Then the next year, he sows grain again and also gets much grain.”
Then Nāgasena asked the king, “It is like a man who sows grain every year. Is there an end or a stop to the production of grain?”
“If he sows grain every year, there will be no end to its production.”
“Just so is the life of a person. There is no end to this cycle of birth and death.”
Then Nāgasena gave a simile, “Just like a hen that lays an egg. From the egg comes a hen, from the hen comes another egg. So it is in a person. The cycle of birth and death continues without end.”
Then the Elder Nāgasena drew a cycle of the wheel on the ground and asked the king, “Are there angles to this wheel?”
“This is a complete cycle. There is no angle to it,” said the king. Then Nāgasena said, “In a sutras, the Buddha says, ‘The cycle of birth and death of a person is like the wheel of a chariot rolling on continuously without an end.’”
Nāgasena continued,
(a) “When the eyes make contact with various forms, then the eye consciousness arises. When these three (the eye, the form and the eye-consciousness) come together, happiness or suffering arise; from happiness and suffering, craving or attachment arises; from craving, lustful desire arises; from lustful desire, becoming arises; from becoming, there arises birth; from birth, there arise good and bad activities; then there again arises birth.”
(b) “When the ears hear good sounds, ear-consciousness arises, then these three come together. With the contact of these three, happiness and suffering arise; from happiness and suffering, craving arises; from craving, lustful desire arises; from lustful desire, becoming arises; from becoming, birth arises; from birth, good and bad activities arise; from these good and bad activities, birth again arises.”
(c) “When the nose smells good odors, nose-consciousness arises; from the contact of these three, happiness and suffering arise; from happiness and suffering, craving arises; from craving, lustful desire arises; from lustful desire, becoming arises; from becoming, birth arises; from birth, good and bad activities arise; from good and bad activities, birth again arises.”
(d) “When the tongue tastes a flavor, then tongue-consciousness arises; from the contact of these three, happiness and suffering arise; from happiness and suffering, craving arises; from craving, lustful desire arises; from lustful desire, becoming arises; from becoming, birth arises; from birth, good and bad activities arise; from good and bad activities, birth again arises.”
(e) “When the body touches smoothness and softness, then body-consciousness arises; from the contact of these three, happiness and suffering arise; from happiness and suffering, craving arises; from craving, lustful desire arises; from lustful desire, becoming arises; from becoming, birth arises; from birth, good and bad activities arise; from good and bad activities, birth again arises.”
(f) “When the mind thinks over something, mind-consciousness arises; from the contact of these three, happiness and suffering arise; from happiness and suffering, craving arises; from craving, lustful desire arises; from lustful desire, becoming arises; from becoming, birth arises; from birth, good and bad activities arise; from good and bad activities, birth again arises.” T 712a Nāgasena continued, “Thus, a person is subject to birth and death like a wheel without an end.”
“Excellent, Nāgasena.”
The king asked, “What is the root cause, Nāgasena, of past things, of present things and of future things?”
Nāgasena replied, “Ignorance is the root cause of past, future and present things. Because of ignorance, the spirit comes into being; conditioned by spirit, {the body comes into being; conditioned by body,} name comes into being; conditioned by name, form comes into being; conditioned by form, the six sense awarenesses come into being: (1) the eye awareness, (2) the ear awareness, (3) the nose awareness, (4) the tongue awareness, (5) the body awareness, and (6) the mind awareness. These are the six sense awarenesses. These six sense organs are all open to the outside (world). How do they open to the outside world? The eyes see forms, the ears listen to sounds, the nose smells odors, the tongue tastes flavors, the body feels the touch of smoothness, and the mind inclines towards craving. These are the six outside things. Going towards the object is called flowing. When these (flowings) are joined together, one is able to know suffering and happiness. From suffering and happiness, there comes craving, from craving, comes lustful desire; from lustful desire, comes becoming; from becoming, comes birth; from birth, comes old age; from old age, comes disease or sickness; from disease or sickness, comes death; from death, comes lamentation; from lamentation, comes grief; from grief, comes inner despair. All these sufferings of life coming together is called a person. Because of all these (worries and sufferings), the person is subject to birth and death without an end. Therefore, the same old body of a person cannot be obtained.”
Then Nāgasena gave a simile, “It is just like sowing grain. A man sows the five kinds of grains, from the grains come the roots, then comes stalks, leaves and fruits. After all these comes grain. Then the next year, he sows grain again and also gets much grain.”
Then Nāgasena asked the king, “It is like a man who sows grain every year. Is there an end or a stop to the production of grain?”
“If he sows grain every year, there will be no end to its production.”
“Just so is the life of a person. There is no end to this cycle of birth and death.”
Then Nāgasena gave a simile, “Just like a hen that lays an egg. From the egg comes a hen, from the hen comes another egg. So it is in a person. The cycle of birth and death continues without end.”
Then the Elder Nāgasena drew a cycle of the wheel on the ground and asked the king, “Are there angles to this wheel?”
“This is a complete cycle. There is no angle to it,” said the king. Then Nāgasena said, “In a sutras, the Buddha says, ‘The cycle of birth and death of a person is like the wheel of a chariot rolling on continuously without an end.’”
Nāgasena continued,
(a) “When the eyes make contact with various forms, then the eye consciousness arises. When these three (the eye, the form and the eye-consciousness) come together, happiness or suffering arise; from happiness and suffering, craving or attachment arises; from craving, lustful desire arises; from lustful desire, becoming arises; from becoming, there arises birth; from birth, there arise good and bad activities; then there again arises birth.”
(b) “When the ears hear good sounds, ear-consciousness arises, then these three come together. With the contact of these three, happiness and suffering arise; from happiness and suffering, craving arises; from craving, lustful desire arises; from lustful desire, becoming arises; from becoming, birth arises; from birth, good and bad activities arise; from these good and bad activities, birth again arises.”
(c) “When the nose smells good odors, nose-consciousness arises; from the contact of these three, happiness and suffering arise; from happiness and suffering, craving arises; from craving, lustful desire arises; from lustful desire, becoming arises; from becoming, birth arises; from birth, good and bad activities arise; from good and bad activities, birth again arises.”
(d) “When the tongue tastes a flavor, then tongue-consciousness arises; from the contact of these three, happiness and suffering arise; from happiness and suffering, craving arises; from craving, lustful desire arises; from lustful desire, becoming arises; from becoming, birth arises; from birth, good and bad activities arise; from good and bad activities, birth again arises.”
(e) “When the body touches smoothness and softness, then body-consciousness arises; from the contact of these three, happiness and suffering arise; from happiness and suffering, craving arises; from craving, lustful desire arises; from lustful desire, becoming arises; from becoming, birth arises; from birth, good and bad activities arise; from good and bad activities, birth again arises.”
(f) “When the mind thinks over something, mind-consciousness arises; from the contact of these three, happiness and suffering arise; from happiness and suffering, craving arises; from craving, lustful desire arises; from lustful desire, becoming arises; from becoming, birth arises; from birth, good and bad activities arise; from good and bad activities, birth again arises.” T 712a Nāgasena continued, “Thus, a person is subject to birth and death like a wheel without an end.”
“Excellent, Nāgasena.”