3. Counter-Demonstrative Subsection (Continued)
Vibhaṅga 11
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.
Phần luận giải về các phương thức truyền đạt và đối chiếu giáo pháp giúp thấu triệt ý nghĩa sâu xa của lời Phật dạy. Bài học: Chánh niệm và trí tuệ là đôi cánh bảo vệ con người khỏi mọi đau khổ luân hồi.
Tattha katamo paññattihāro?
“Ekaṁ bhagavā dhammaṁ paññattīhi vividhāhi desetī”ti.
Yā pakatikathāya desanā.
Ayaṁ nikkhepapaññatti.
Kā ca pakatikathāya desanā, cattāri saccāni.
Yathā bhagavā āha—
“idaṁ dukkhan”ti ayaṁ paññatti pañcannaṁ khandhānaṁ channaṁ dhātūnaṁ aṭṭhārasannaṁ dhātūnaṁ dvādasannaṁ āyatanānaṁ dasannaṁ indriyānaṁ nikkhepapaññatti.
Kabaḷīkāre ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṁ tattha viññāṇaṁ virūḷhaṁ.
Yattha patiṭṭhitaṁ viññāṇaṁ virūḷhaṁ, atthi tattha nāmarūpassa avakkanti.
Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṁ vuddhi.
Yattha atthi saṅkhārānaṁ vuddhi, atthi tattha āyatiṁ punabbhavābhinibbatti.
Yattha atthi āyatiṁ punabbhavābhinibbatti, atthi tattha āyatiṁ jātijarāmaraṇaṁ.
Yattha atthi āyatiṁ jātijarāmaraṇaṁ, sasokaṁ taṁ, bhikkhave, sadaraṁ saupāyāsanti vadāmi.
Phasse ce …pe…
manosañcetanāya ce, bhikkhave, āhāre.
Viññāṇe ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṁ tattha viññāṇaṁ virūḷhaṁ.
Yattha patiṭṭhitaṁ viññāṇaṁ virūḷhaṁ, atthi tattha nāmarūpassa avakkanti.
Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṁ vuddhi.
Yattha atthi saṅkhārānaṁ vuddhi, atthi tattha āyatiṁ punabbhavābhinibbatti.
Yattha atthi āyatiṁ punabbhavābhinibbatti, atthi tattha āyatiṁ jātijarāmaraṇaṁ.
Yattha atthi āyatiṁ jātijarāmaraṇaṁ, sasokaṁ taṁ, bhikkhave, sadaraṁ saupāyāsanti vadāmi.
Ayaṁ pabhavapaññatti dukkhassa ca samudayassa ca.
Kabaḷīkāre ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṁ tattha viññāṇaṁ avirūḷhaṁ.
Yattha appatiṭṭhitaṁ viññāṇaṁ avirūḷhaṁ, natthi tattha nāmarūpassa avakkanti.
Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṁ vuddhi.
Yattha natthi saṅkhārānaṁ vuddhi, natthi tattha āyatiṁ punabbhavābhinibbatti.
Yattha natthi āyatiṁ punabbhavābhinibbatti, natthi tattha āyatiṁ jātijarāmaraṇaṁ.
Yattha natthi āyatiṁ jātijarāmaraṇaṁ, asokaṁ taṁ, bhikkhave, adaraṁ anupāyāsanti vadāmi.
Phasse ce …pe…
manosañcetanāya ce, bhikkhave, āhāre.
Viññāṇe ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṁ tattha viññāṇaṁ avirūḷhaṁ.
Yattha appatiṭṭhitaṁ viññāṇaṁ avirūḷhaṁ, natthi tattha nāmarūpassa avakkanti.
Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṁ vuddhi.
Yattha natthi saṅkhārānaṁ vuddhi, natthi tattha āyatiṁ punabbhavābhinibbatti.
Yattha natthi āyatiṁ punabbhavābhinibbatti, natthi tattha āyatiṁ jātijarāmaraṇaṁ.
Yattha natthi āyatiṁ jātijarāmaraṇaṁ, asokaṁ taṁ, bhikkhave, adaraṁ anupāyāsanti vadāmi.
Ayaṁ pariññāpaññatti dukkhassa, pahānapaññatti samudayassa, bhāvanāpaññatti maggassa, sacchikiriyāpaññatti nirodhassa.
Samādhiṁ, bhikkhave, bhāvetha.
Appamatto nipako sato, samāhito, bhikkhave, bhikkhu yathābhūtaṁ pajānāti.
Kiñca yathābhūtaṁ pajānāti?
“Cakkhu aniccan”ti yathābhūtaṁ pajānāti.
“Rūpā aniccā”ti yathābhūtaṁ pajānāti “cakkhuviññāṇaṁ aniccan”ti yathābhūtaṁ pajānāti.
“Cakkhusamphasso anicco”ti yathābhūtaṁ pajānāti.
Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tampi aniccanti yathābhūtaṁ pajānāti.
Sotaṁ …pe…
ghānaṁ …
jivhā …
kāyo …
“mano anicco”ti yathābhūtaṁ pajānāti.
“Dhammā aniccā”ti yathābhūtaṁ pajānāti.
“Manoviññāṇaṁ aniccan”ti yathābhūtaṁ pajānāti.
“Manosamphasso anicco”ti yathābhūtaṁ pajānāti.
Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tampi aniccanti yathābhūtaṁ pajānāti.
Ayaṁ bhāvanāpaññatti maggassa, pariññāpaññatti dukkhassa, pahānapaññatti samudayassa, sacchikiriyāpaññatti nirodhassa.
Rūpaṁ, rādha, vikiratha vidhamatha viddhaṁsetha vikīḷaniyaṁ karotha, paññāya taṇhakkhayāya paṭipajjatha.
Taṇhakkhayā dukkhakkhayo, dukkhakkhayā nibbānaṁ.
Vedanaṁ …pe…
saññaṁ …
saṅkhāre viññāṇaṁ vikiratha vidhamatha viddhaṁsetha vikīḷaniyaṁ karotha, paññāya taṇhakkhayāya paṭipajjatha.
Taṇhakkhayā dukkhakkhayo, dukkhakkhayā nibbānaṁ.
Ayaṁ nirodhapaññatti nirodhassa, nibbidāpaññatti assādassa, pariññāpaññatti dukkhassa, pahānapaññatti samudayassa, bhāvanāpaññatti maggassa, sacchikiriyāpaññatti nirodhassa.
“So idaṁ dukkhan”ti yathābhūtaṁ pajānāti, “ayaṁ dukkhasamudayo”ti yathābhūtaṁ pajānāti, “ayaṁ dukkhanirodho”ti yathābhūtaṁ pajānāti “ayaṁ dukkhanirodhagāminī paṭipadā”ti yathābhūtaṁ pajānāti.
Ayaṁ paṭivedhapaññatti saccānaṁ, nikkhepapaññatti dassanabhūmiyā, bhāvanāpaññatti maggassa, sacchikiriyāpaññatti sotāpattiphalassa.
“So ime āsavā”ti yathābhūtaṁ pajānāti, “ayaṁ āsavasamudayo”ti yathābhūtaṁ pajānāti, “ayaṁ āsavanirodho”ti yathābhūtaṁ pajānāti.
“Ayaṁ āsavanirodhagāminī paṭipadā”ti yathābhūtaṁ pajānāti.
“Ime āsavā asesaṁ nirujjhantī”ti yathābhūtaṁ pajānāti.
Ayaṁ uppādapaññatti khaye ñāṇassa, okāsapaññatti anuppāde ñāṇassa, bhāvanāpaññatti maggassa, pariññāpaññatti dukkhassa, pahānapaññatti samudayassa, ārambhapaññatti vīriyindriyassa, āhaṭanāpaññatti āsāṭikānaṁ, nikkhepapaññatti bhāvanābhūmiyā, abhinighātapaññatti pāpakānaṁ akusalānaṁ dhammānaṁ.
Idaṁ “dukkhan”ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
Ayaṁ “dukkhasamudayo”ti me, bhikkhave …pe…
ayaṁ “dukkhanirodho”ti me, bhikkhave ….
Ayaṁ “dukkhanirodhagāminī paṭipadā”ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
Ayaṁ desanāpaññatti saccānaṁ, nikkhepapaññatti sutamayiyā paññāya sacchikiriyāpaññatti anaññātaññassāmītindriyassa, pavattanāpaññatti dhammacakkassa.
“Taṁ kho panidaṁ dukkhaṁ pariññeyyan”ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
“So kho panāyaṁ dukkhasamudayo pahātabbo”ti me, bhikkhave …pe…
“so kho panāyaṁ dukkhanirodho sacchikātabbo”ti me, bhikkhave …pe…
“sā kho panāyaṁ dukkhanirodhagāminī paṭipadā bhāvetabbā”ti me, bhikkhave pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
Ayaṁ bhāvanāpaññatti maggassa, nikkhepapaññatti cintāmayiyā paññāya, sacchikiriyāpaññatti aññindriyassa.
“Taṁ kho panidaṁ dukkhaṁ pariññātan”ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
“So kho panāyaṁ dukkhasamudayo pahīno”ti me, bhikkhave …pe…
so kho panāyaṁ dukkhanirodho sacchikato”ti me, bhikkhave …pe…
“sā kho panāyaṁ dukkhanirodhagāminī paṭipadā bhāvitā”ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
Ayaṁ bhāvanāpaññatti maggassa, nikkhepapaññatti bhāvanāmayiyā paññāya, sacchikiriyāpaññatti aññātāvino indriyassa, pavattanāpaññatti dhammacakkassa.
“Tulamatulañca sambhavaṁ,
Bhavasaṅkhāramavassaji muni;
Ajjhattarato samāhito,
Abhindi kavacamivattasambhavan”ti.
“Tulan”ti saṅkhāradhātu.
“Atulan”ti nibbānadhātu, “tulamatulañca sambhavan”ti abhiññāpaññatti sabbadhammānaṁ.
Nikkhepapaññatti dhammapaṭisambhidāya.
“Bhavasaṅkhāramavassaji munī”ti pariccāgapaññatti samudayassa.
Pariññāpaññatti dukkhassa.
“Ajjhattarato samāhito”ti bhāvanāpaññatti kāyagatāya satiyā.
Ṭhitipaññatti cittekaggatāya.
“Abhindi kavacamivattasambhavan”ti abhinibbidāpaññatti cittassa, upādānapaññatti sabbaññutāya, padālanāpaññatti avijjaṇḍakosānaṁ.
Tenāha bhagavā “tulamatulañca sambhavan”ti.
“Yo dukkhamaddakkhi yatonidānaṁ,
Kāmesu so jantu kathaṁ nameyya;
Kāmā hi loke saṅgoti ñatvā,
Tesaṁ satīmā vinayāya sikkhe”ti.
“Yo dukkhan”ti vevacanapaññatti ca dukkhassa pariññāpaññatti ca.
“Yatonidānan”ti pabhavapaññatti ca samudayassa pahānapaññatti ca.
“Addakkhī”ti vevacanapaññatti ca ñāṇacakkhussa paṭivedhapaññatti ca.
“Kāmesu so jantu kathaṁ nameyyā”ti vevacanapaññatti ca kāmataṇhāya abhinivesapaññatti ca.
“Kāmā hi loke saṅgoti ñatvā”ti paccatthikato dassanapaññatti kāmānaṁ.
Kāmā hi aṅgārakāsūpamā maṁsapesūpamā pāvakakappā papātauragopamā ca.
“Tesaṁ satīmā”ti apacayapaññatti pahānāya, nikkhepapaññatti kāyagatāya satiyā, bhāvanāpaññatti maggassa.
“Vinayāya sikkhe”ti paṭivedhapaññatti rāgavinayassa dosavinayassa mohavinayassa.
“Jantū”ti vevacanapaññatti yogissa.
Yadā hi yogī kāmā saṅgoti pajānāti.
So kāmānaṁ anuppādāya kusale dhamme uppādayati, so anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya vāyamati.
Ayaṁ vāyāmapaññatti appattassa pattiyā.
Nikkhepapaññatti oramattikāya asantuṭṭhiyā.
Tattha so uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā vāyamatīti ayaṁ appamādapaññatti bhāvanāya, nikkhepapaññatti vīriyindriyassa, ārakkhapaññatti kusalānaṁ dhammānaṁ, ṭhitipaññatti adhicittasikkhāya.
Tenāha bhagavā “yo dukkhamaddakkhi yatonidānan”ti.
“Mohasambandhano loko,
bhabbarūpova dissati;
Upadhibandhano bālo,
tamasā parivārito;
Assirī viya khāyati,
passato natthi kiñcanan”ti.
“Mohasambandhano loko”ti desanāpaññatti vipallāsānaṁ.
“Bhabbarūpova dissatī”ti viparītapaññatti lokassa.
“Upadhibandhano bālo”ti pabhavapaññatti pāpakānaṁ icchāvacarānaṁ, kiccapaññatti pariyuṭṭhānānaṁ.
Balavapaññatti kilesānaṁ.
Virūhanāpaññatti saṅkhārānaṁ.
“Tamasā parivārito”ti desanāpaññatti avijjandhakārassa vevacanapaññatti ca.
“Assirī viya khāyatī”ti dassanapaññatti dibbacakkhussa, nikkhepapaññatti paññācakkhussa.
“Passato natthi kiñcanan”ti paṭivedhapaññatti sattānaṁ, rāgo kiñcanaṁ doso kiñcanaṁ moho kiñcanaṁ.
Tenāha bhagavā “mohasambandhano loko”ti.
“Atthi, bhikkhave, ajātaṁ abhūtaṁ akataṁ asaṅkhataṁ, no cetaṁ, bhikkhave, abhavissa ajātaṁ abhūtaṁ akataṁ asaṅkhataṁ.
Nayidha jātassa bhūtassa katassa saṅkhatassa nissaraṇaṁ paññāyetha.
Yasmā ca kho, bhikkhave, atthi ajātaṁ abhūtaṁ akataṁ asaṅkhataṁ, tasmā jātassa bhūtassa katassa saṅkhatassa nissaraṇaṁ paññāyatī”ti.
“No cetaṁ, bhikkhave, abhavissa ajātaṁ abhūtaṁ akataṁ asaṅkhatan”ti desanāpaññatti nibbānassa vevacanapaññatti ca.
“Nayidha jātassa bhūtassa katassa saṅkhatassa nissaraṇaṁ paññāyethā”ti vevacanapaññatti saṅkhatassa upanayanapaññatti ca.
“Yasmā ca kho, bhikkhave, atthi ajātaṁ abhūtaṁ akataṁ asaṅkhatan”ti vevacanapaññatti nibbānassa jotanāpaññatti ca.
“Tasmā jātassa bhūtassa katassa saṅkhatassa nissaraṇaṁ paññāyatī”ti ayaṁ vevacanapaññatti nibbānassa, niyyānikapaññatti maggassa, nissaraṇapaññatti saṁsārato.
Tenāha bhagavā “no cetaṁ, bhikkhave, abhavissā”ti.
Tenāha āyasmā mahākaccāyano “ekaṁ bhagavā dhammaṁ, paññattīhi vividhāhi desetī”ti.
Niyutto paññatti hāro.
11. The Ninefold Thread in the Mode of Conveying Descriptions
302. Herein, what is the Mode of Conveying Descriptions? [It is this:]
“The Blessed One one idea teaches
By means of manifold descriptions:
This mood can thus be known to be
The Mode that does Convey Descriptions”.
303. PTS vp Pli 57 Any teaching by [explanatory] talk about the nature [of anything] is a description [in terms of] presentation. And what is the teaching as [explanatory] talk about the nature [of anything]? It is the four Truths, according as the Blessed One said: (This is suffering). This is a description. It is a description [in terms of] presentation [applied] to the five categories, the six elements, the eighteen elements, the twelve bases, and the ten faculties.
PTS vp En 85304. (Bhikkhus, if there is lust, if there is relish, if there is craving, for physical nutriment, there consciousness finds a steadying-point and develops. Wherever consciousness finds a steadying-point and develops, there is the finding of a footing for name-and-form. Wherever there is the finding of a footing for name-and-form, there is maturing of determinations. Wherever there is maturing of determinations, there renewed being is made to occur in the future. Wherever renewed being is made to occur in the future, there is future birth, ageing and death. Wherever there is future birth, ageing and death, that is accompanied by sorrow, bhihkhus, accompanied by trouble, accompanied by despair, I say. If there is lust … for contact, … despair. If there is lust … for mind-choice, … despair. If there is lust … for consciousness, … despair).
305. This is description [in terms] of giving-being [applied] to suffering and to its origin.
306. (Bhihhhus, if there is no lust, if there is no relish, if there is no craving, for physical nutriment, there consciousness does not find a steadying-point or develop. Wherever consciousness does not find a steadying-point or develop, there is no finding of a footing for name-and-form. Wherever there is no finding of a footing for name-and-form, there is no maturing of determinations. Wherever there is no maturing of determinations, there no renewal of being is made to occur in the future. Wherever no renewal of being is made to occur in the future, PTS vp Pli 58 there is no future birth, ageing and death. Wherever there is no future birth, ageing and death, that is sorrowless, bhihkhus, untroubled and free from despair, I say. If there is no lust … for contact, … free from despair. If there is no lust … for mind-PTS vp En 86choice, … free from despair. If there is no lust … for consciousness, … free from despair).
307. This is a description [in terms] of diagnosis [applied] to suffering, a description in terms of abandoning applied to origin, a description in terms of keeping in being applied to the path, a description in terms of verification applied to cessation.
308. (Bhikkhus, maintain concentration in being: a bhikkhu who is diligent, prudent, mindful, concentrated, understands how [things] are. And how does he understand how [things] are? The eye is impermanent. That is how he understands how it is. Forms are impermanent: That is how he understands how it is. Eye consciousness is impermanent: That is how he understands how it is. Eye contact is impermanent: That is how he understands how it is. Whatever is felt, whether pleasant or painful or neither painful-nor-pleasant that arises with eye contact for its condition, that too is impermanent: That is how he understands how it is. The ear is impermanent … sounds are impermanent … The nose is impermanent … odours are impermanent … The tongue is impermanent … flavours are impermanent … The body is impermanent … tangibles are impermanent … The mind is impermanent: That is how he understands how it is. Ideas are impermanent: That is how he understands how it is. Mind consciousness is impermanent: That is how he understands how it is. Mind contact is impermanent: That is how he understands how it is. Whatever is felt, whether pleasant or painful or neither-painful-nor-pleasant, that arises with mind contact for its condition, that too is impermanent: That is how he understands how it is).
309. This is a description in terms of keeping in being applied to the path, a description in terms of diagnosis applied to suffering, a description in terms of abandoning applied to origin, a description in terms of verification applied to cessation.
310. PTS vp Pli 59 (Dispense with form, Rādha, shatter it, put it out of play, by means of understanding, practise the way to exhaustion of craving. With exhaustion of craving there is exhaustion of suffering. With exhaustion of suffering there is extinction. Dispense with feeling … Dispense with perception … Dispense with determinations … Dispense with consciousness, shatter it, put it out of play, by means of understanding, practise the way to exhaustion of craving. With exhaustion of craving there is exhaustion of suffering. With exhaustion of suffering there is extinction).
311. This is a description in terms of cessation applied to cessation, a description in terms of dispassion applied to gratification, a PTS vp En 87 description in terms of diagnosis applied to suffering, a description in terms of abandoning applied to origin, a description in terms of keeping in being applied to the path, a description in terms of verification applied to cessation.
312. (“This is suffering”: that is how he understands how it is. “This is the origin of suffering”: that is how he understands how it is. “This is the cessation of suffering”: that is how he understands how it is. “This is the way leading to the cessation of suffering”: that is how he understands how it is).
313. This is a description in terms of penetration applied to the truths, a description in terms of presentation applied to the plane of seeing, a description in terms of keeping in being applied to the path, a description in terms of verification applied to the fruit of Stream-Entry.
314. (“These are taints”: that is how he understands how it is. “This is the origin of taints”: that is how he understands how it is. “This is the cessation of taints”: that is how he understands how it is. “This is the way leading to the cessation of taints”: that is how he understands how it is).
315. This is a description in terms of arising applied to knowledge of exhaustion, a description in terms of opportunity applied to knowledge of non-arising, a description in terms of keeping in being applied to the path, a description in terms of diagnosis applied to suffering, a description in terms of abandoning applied to origin, a description in terms of instigation applied to the energy faculty, a description in terms of “removal” applied to “grubs”, a description in terms of presentation applied to the plane of keeping in being, a description in terms of counteraction applied to evil unprofitable ideas.
316. (“This is suffering”: such was the vision, the knowledge, the understanding, the science, the light, that arose in regard to ideas not heard by me before. “This is the origin of suffering”: such … “This is the cessation of suffering”: such … “This is the way leading to cessation of suffering”: such was the vision, the knowledge, the understanding, the science, the light, that arose in regard to PTS vp Pli 60 ideas not heard by me before).
317. This is a description in terms of teaching applied to the truths, a description in terms of presentation applied to understanding-PTS vp En 88 consisting-in-what-is-heard, a description in terms of verification applied to the I-shall-come-to-know-finally-the-as-yet-not-finally-known faculty, a description in terms of “setting rolling” (making occur) applied to the “Wheel (Blessing) of the True Idea”.
318. (“‘This suffering must be diagnosed”: such was the vision, the knowledge, the understanding, the science, the light, that arose in regard to ideas not heard by me before. “This origin of suffering must be abandoned”: such … “This cessation of suffering must be verified”: such … “This way leading to the cessation of suffering must be kept in being”: such was the vision, the knowledge, the understanding, the science, the light, that arose in regard to ideas not heard by me before).
319. This is a description in terms of keeping in being applied to the path, a description in terms of presentation applied to understanding-consisting-in-cogitation, a description in terms of verification applied to the final-knowing faculty.
320. (“This suffering has been diagnosed”: such was the vision, the knowledge, the understanding, the science, the light, that arose in regard to ideas not heard by me before. “This origin of suffering has been abandoned”: such … “This cessation of suffering has been verified”: such … “This way leading to the cessation of suffering has been kept in being”: such was the vision, the knowledge, the understanding, the science, the light, that arose in regard to ideas not heard by me before).
321. This is a description in terms of keeping in being applied to the path, a description in terms of presentation applied to understanding-consisting-in-keeping-in-being, a description in terms of verification applied to the final-knower faculty, a description in terms of “setting rolling” applied to the “Wheel of the True Idea”.
322. The Stilled One dropped the being-determinant
That gives existence measured and unmeasured,
And happy in himself and concentrated
He sundered, like a mail-coat, self-existence.
323. PTS vp Pli 61 “Measured” is the determinations-element. “Unmeasured” is the extinction-element.
“That gives existence measured and unmeasured” is a description PTS vp En 89 in terms of acquaintanceship applied to all ideas, a description in terms of presentation applied to the Discrimination-of-Ideas.
324.“The Stilled One dropped the being-determinant” is a description in terms of giving-up applied to origin, a description in terms of diagnosis applied to suffering.
325.“And happy in himself and concentrated” is a description in terms of keeping-in-being applied to Mindfulness-Occupied-with-the-Body, a description in terms of steadiness applied to unification of cognizance.
326.“He sundered, like a mail-coat, self-existence” is a description in terms of “breaking out” applied to cognizance, a description in terms of assuming applied to omniscience, a description in terms of “bursting open” applied to the “egg-shell of ignorance”.
That is why the Blessed One said:
“The Stilled One dropped the being-determinant
That gives existence measured and unmeasured …”.
327. How could a man to sensual desires stoop
Who pain has seen and that wherefrom it sources?
Who knows they make for clinging in the world
Should mindful train in guiding them away.
PTS vp En 90328.“Who pain” is a description in terms of a synonym applied to pain (suffering) and it is a description in terms of diagnosis applied to it.
329.“And that wherefrom it sources” is a description in terms of giving-being applied to origin and it is a description in terms of abandoning applied to it.
330.“Has seen” is a description in terms of a synonym applied to the eye of knowledge and it is a description in terms of penetration applied to it.
331.“How could a man to sensual desires stoop” is a description in terms of sensual desires applied to craving for sensual desires and it is a description in terms of insistence applied to it.
332.“Who knows they make for clinging in the world” is a description in terms of “seeing an enemy” applied to sensual desires; for sensual desires have the simile of a pit of coals, the simile of a lump of flesh, are like a conflagration, and have the similes of a chasm and a serpent’s head.
333.“Mindful … them” is a description in terms of dispersal applied to abandoning, a description in terms of presentation applied to Mindfulness-Occupied-with-the-Body, and a description in terms of keeping-in-being applied to the path.
334.“Should train in guiding … away” is a description in terms of penetration applied to outguiding of lust, outguiding of hate, and outguiding of delusion.
335.“A man” is a description in terms of a synonym applied to a devotee.
336. Now when a devotee understands that “they make for clinging” then without the arising of sensual desires he arouses profitable ideas, he makes efforts for the arising of unarisen profitable ideas. PTS vp Pli 62 This is a description in terms of effort applied to the reaching of the as yet unreached, a description in terms of presentation applied to discontent with what deals with the hither-side.
337. Herein, (He makes efforts for the steadiness of arisen profitable ideas): this is a description in terms of diligence applied to keeping in being, a description in terms of presentation applied to the energy faculty, a description in terms of preservation applied to profitable ideas, a description in terms of steadiness applied to the training in the higher cognizance.
That is why the Blessed One said:
“How PTS vp En 91 could a man to sensual desires stoop
Who pain has seen and that wherefrom it sources? …”.
338. The world is held in bondage by delusion
And only looks as though ’twere capable:
Wrapped in bewilderment a fool is held
In bondage by essentials of existence;
To him who sees, it will appear devoid
Of features, he will have no owning there.
339.“The world is held in bondage by delusion” is a description in terms of teaching applied to the perversions.
340.“And only looks as though ’twere capable” is a description in terms of the distorted applied to the world.
341.“A fool is held In bondage by essentials of existence” is a description in terms of giving-being applied to recourse to evil wishes, a description in terms of function applied to the obsessions, a description in terms of strength applied to the defilements, a description in terms of development applied to determinations.
342.“Wrapped in bewilderment” is a description in terms of teaching applied to the murk of ignorance, and a description in terms of a synonym applied to it.
343.“It will appear devoid Of features” is a description in terms of seeing applied to the heavenly eye, a description in terms of presentation applied to the eye of understanding.
344.“To him who sees … he will have no owning there” is a description in terms of penetration applied to creatures: (Lust is an owning, hate is an owning, delusion is an owning).
That is why the Blessed One said:
“The world is held in bondage by delusion …”.
345. (Bhikkhus, there is an unborn, an un-brought-to-being, an unmade, an undetermined. If that were not unborn, un-brought-to-being, unmade, undetermined, no escape from the born, the brought-to-being, the made, the determined, would be evident here. And it is because PTS vp En 92 there is an unborn, an un-brought-to-being, an unmade, an undetermined, that therefore the escape from the born, the brought-to-being, the made, the determined, is evident.
346. PTS vp Pli 63 “If that were not unborn, un-brought-to-being, unmade, undetermined” is a description in terms of the teaching applied to extinction, and a description in terms of synonyms applied to it.
347.“No escape from the born, the brought-to-being, the made, the determined would be evident here” is a description in terms of synonyms applied to the determined, and a description in terms of guiding-example applied to it.
348.“And it is because there is an unborn, an un-brought-to-being, an unmade, an undetermined” is a description in terms of synonyms applied to extinction, and a description in terms of illustrative proof applied to it.
349.“That therefore the escape from the born, the brought-to-being, the made, the determined, is evident” is a description in terms of synonyms applied to extinction, a description in terms of outlet applied to the path, a description in terms of escape applied to the roundabout [of rebirths].
That is why the Blessed One said: “If that were not …”.
350. That is why the venerable Mahā-Kaccāna said:
“The Blessed One one idea teaches
By means of manifold descriptions;
This mood can thus be known to be
The Mode that does Convey Descriptions”.
The Mode of Conveying Descriptions is ended.
Phần luận giải về các phương thức truyền đạt và đối chiếu giáo pháp giúp thấu triệt ý nghĩa sâu xa của lời Phật dạy. Bài học: Chánh niệm và trí tuệ là đôi cánh bảo vệ con người khỏi mọi đau khổ luân hồi.
Tattha katamo paññattihāro?
“Ekaṁ bhagavā dhammaṁ paññattīhi vividhāhi desetī”ti.
Yā pakatikathāya desanā.
Ayaṁ nikkhepapaññatti.
Kā ca pakatikathāya desanā, cattāri saccāni.
Yathā bhagavā āha—
“idaṁ dukkhan”ti ayaṁ paññatti pañcannaṁ khandhānaṁ channaṁ dhātūnaṁ aṭṭhārasannaṁ dhātūnaṁ dvādasannaṁ āyatanānaṁ dasannaṁ indriyānaṁ nikkhepapaññatti.
Kabaḷīkāre ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṁ tattha viññāṇaṁ virūḷhaṁ.
Yattha patiṭṭhitaṁ viññāṇaṁ virūḷhaṁ, atthi tattha nāmarūpassa avakkanti.
Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṁ vuddhi.
Yattha atthi saṅkhārānaṁ vuddhi, atthi tattha āyatiṁ punabbhavābhinibbatti.
Yattha atthi āyatiṁ punabbhavābhinibbatti, atthi tattha āyatiṁ jātijarāmaraṇaṁ.
Yattha atthi āyatiṁ jātijarāmaraṇaṁ, sasokaṁ taṁ, bhikkhave, sadaraṁ saupāyāsanti vadāmi.
Phasse ce …pe…
manosañcetanāya ce, bhikkhave, āhāre.
Viññāṇe ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṁ tattha viññāṇaṁ virūḷhaṁ.
Yattha patiṭṭhitaṁ viññāṇaṁ virūḷhaṁ, atthi tattha nāmarūpassa avakkanti.
Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṁ vuddhi.
Yattha atthi saṅkhārānaṁ vuddhi, atthi tattha āyatiṁ punabbhavābhinibbatti.
Yattha atthi āyatiṁ punabbhavābhinibbatti, atthi tattha āyatiṁ jātijarāmaraṇaṁ.
Yattha atthi āyatiṁ jātijarāmaraṇaṁ, sasokaṁ taṁ, bhikkhave, sadaraṁ saupāyāsanti vadāmi.
Ayaṁ pabhavapaññatti dukkhassa ca samudayassa ca.
Kabaḷīkāre ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṁ tattha viññāṇaṁ avirūḷhaṁ.
Yattha appatiṭṭhitaṁ viññāṇaṁ avirūḷhaṁ, natthi tattha nāmarūpassa avakkanti.
Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṁ vuddhi.
Yattha natthi saṅkhārānaṁ vuddhi, natthi tattha āyatiṁ punabbhavābhinibbatti.
Yattha natthi āyatiṁ punabbhavābhinibbatti, natthi tattha āyatiṁ jātijarāmaraṇaṁ.
Yattha natthi āyatiṁ jātijarāmaraṇaṁ, asokaṁ taṁ, bhikkhave, adaraṁ anupāyāsanti vadāmi.
Phasse ce …pe…
manosañcetanāya ce, bhikkhave, āhāre.
Viññāṇe ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṁ tattha viññāṇaṁ avirūḷhaṁ.
Yattha appatiṭṭhitaṁ viññāṇaṁ avirūḷhaṁ, natthi tattha nāmarūpassa avakkanti.
Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṁ vuddhi.
Yattha natthi saṅkhārānaṁ vuddhi, natthi tattha āyatiṁ punabbhavābhinibbatti.
Yattha natthi āyatiṁ punabbhavābhinibbatti, natthi tattha āyatiṁ jātijarāmaraṇaṁ.
Yattha natthi āyatiṁ jātijarāmaraṇaṁ, asokaṁ taṁ, bhikkhave, adaraṁ anupāyāsanti vadāmi.
Ayaṁ pariññāpaññatti dukkhassa, pahānapaññatti samudayassa, bhāvanāpaññatti maggassa, sacchikiriyāpaññatti nirodhassa.
Samādhiṁ, bhikkhave, bhāvetha.
Appamatto nipako sato, samāhito, bhikkhave, bhikkhu yathābhūtaṁ pajānāti.
Kiñca yathābhūtaṁ pajānāti?
“Cakkhu aniccan”ti yathābhūtaṁ pajānāti.
“Rūpā aniccā”ti yathābhūtaṁ pajānāti “cakkhuviññāṇaṁ aniccan”ti yathābhūtaṁ pajānāti.
“Cakkhusamphasso anicco”ti yathābhūtaṁ pajānāti.
Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tampi aniccanti yathābhūtaṁ pajānāti.
Sotaṁ …pe…
ghānaṁ …
jivhā …
kāyo …
“mano anicco”ti yathābhūtaṁ pajānāti.
“Dhammā aniccā”ti yathābhūtaṁ pajānāti.
“Manoviññāṇaṁ aniccan”ti yathābhūtaṁ pajānāti.
“Manosamphasso anicco”ti yathābhūtaṁ pajānāti.
Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tampi aniccanti yathābhūtaṁ pajānāti.
Ayaṁ bhāvanāpaññatti maggassa, pariññāpaññatti dukkhassa, pahānapaññatti samudayassa, sacchikiriyāpaññatti nirodhassa.
Rūpaṁ, rādha, vikiratha vidhamatha viddhaṁsetha vikīḷaniyaṁ karotha, paññāya taṇhakkhayāya paṭipajjatha.
Taṇhakkhayā dukkhakkhayo, dukkhakkhayā nibbānaṁ.
Vedanaṁ …pe…
saññaṁ …
saṅkhāre viññāṇaṁ vikiratha vidhamatha viddhaṁsetha vikīḷaniyaṁ karotha, paññāya taṇhakkhayāya paṭipajjatha.
Taṇhakkhayā dukkhakkhayo, dukkhakkhayā nibbānaṁ.
Ayaṁ nirodhapaññatti nirodhassa, nibbidāpaññatti assādassa, pariññāpaññatti dukkhassa, pahānapaññatti samudayassa, bhāvanāpaññatti maggassa, sacchikiriyāpaññatti nirodhassa.
“So idaṁ dukkhan”ti yathābhūtaṁ pajānāti, “ayaṁ dukkhasamudayo”ti yathābhūtaṁ pajānāti, “ayaṁ dukkhanirodho”ti yathābhūtaṁ pajānāti “ayaṁ dukkhanirodhagāminī paṭipadā”ti yathābhūtaṁ pajānāti.
Ayaṁ paṭivedhapaññatti saccānaṁ, nikkhepapaññatti dassanabhūmiyā, bhāvanāpaññatti maggassa, sacchikiriyāpaññatti sotāpattiphalassa.
“So ime āsavā”ti yathābhūtaṁ pajānāti, “ayaṁ āsavasamudayo”ti yathābhūtaṁ pajānāti, “ayaṁ āsavanirodho”ti yathābhūtaṁ pajānāti.
“Ayaṁ āsavanirodhagāminī paṭipadā”ti yathābhūtaṁ pajānāti.
“Ime āsavā asesaṁ nirujjhantī”ti yathābhūtaṁ pajānāti.
Ayaṁ uppādapaññatti khaye ñāṇassa, okāsapaññatti anuppāde ñāṇassa, bhāvanāpaññatti maggassa, pariññāpaññatti dukkhassa, pahānapaññatti samudayassa, ārambhapaññatti vīriyindriyassa, āhaṭanāpaññatti āsāṭikānaṁ, nikkhepapaññatti bhāvanābhūmiyā, abhinighātapaññatti pāpakānaṁ akusalānaṁ dhammānaṁ.
Idaṁ “dukkhan”ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
Ayaṁ “dukkhasamudayo”ti me, bhikkhave …pe…
ayaṁ “dukkhanirodho”ti me, bhikkhave ….
Ayaṁ “dukkhanirodhagāminī paṭipadā”ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
Ayaṁ desanāpaññatti saccānaṁ, nikkhepapaññatti sutamayiyā paññāya sacchikiriyāpaññatti anaññātaññassāmītindriyassa, pavattanāpaññatti dhammacakkassa.
“Taṁ kho panidaṁ dukkhaṁ pariññeyyan”ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
“So kho panāyaṁ dukkhasamudayo pahātabbo”ti me, bhikkhave …pe…
“so kho panāyaṁ dukkhanirodho sacchikātabbo”ti me, bhikkhave …pe…
“sā kho panāyaṁ dukkhanirodhagāminī paṭipadā bhāvetabbā”ti me, bhikkhave pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
Ayaṁ bhāvanāpaññatti maggassa, nikkhepapaññatti cintāmayiyā paññāya, sacchikiriyāpaññatti aññindriyassa.
“Taṁ kho panidaṁ dukkhaṁ pariññātan”ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
“So kho panāyaṁ dukkhasamudayo pahīno”ti me, bhikkhave …pe…
so kho panāyaṁ dukkhanirodho sacchikato”ti me, bhikkhave …pe…
“sā kho panāyaṁ dukkhanirodhagāminī paṭipadā bhāvitā”ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
Ayaṁ bhāvanāpaññatti maggassa, nikkhepapaññatti bhāvanāmayiyā paññāya, sacchikiriyāpaññatti aññātāvino indriyassa, pavattanāpaññatti dhammacakkassa.
“Tulamatulañca sambhavaṁ,
Bhavasaṅkhāramavassaji muni;
Ajjhattarato samāhito,
Abhindi kavacamivattasambhavan”ti.
“Tulan”ti saṅkhāradhātu.
“Atulan”ti nibbānadhātu, “tulamatulañca sambhavan”ti abhiññāpaññatti sabbadhammānaṁ.
Nikkhepapaññatti dhammapaṭisambhidāya.
“Bhavasaṅkhāramavassaji munī”ti pariccāgapaññatti samudayassa.
Pariññāpaññatti dukkhassa.
“Ajjhattarato samāhito”ti bhāvanāpaññatti kāyagatāya satiyā.
Ṭhitipaññatti cittekaggatāya.
“Abhindi kavacamivattasambhavan”ti abhinibbidāpaññatti cittassa, upādānapaññatti sabbaññutāya, padālanāpaññatti avijjaṇḍakosānaṁ.
Tenāha bhagavā “tulamatulañca sambhavan”ti.
“Yo dukkhamaddakkhi yatonidānaṁ,
Kāmesu so jantu kathaṁ nameyya;
Kāmā hi loke saṅgoti ñatvā,
Tesaṁ satīmā vinayāya sikkhe”ti.
“Yo dukkhan”ti vevacanapaññatti ca dukkhassa pariññāpaññatti ca.
“Yatonidānan”ti pabhavapaññatti ca samudayassa pahānapaññatti ca.
“Addakkhī”ti vevacanapaññatti ca ñāṇacakkhussa paṭivedhapaññatti ca.
“Kāmesu so jantu kathaṁ nameyyā”ti vevacanapaññatti ca kāmataṇhāya abhinivesapaññatti ca.
“Kāmā hi loke saṅgoti ñatvā”ti paccatthikato dassanapaññatti kāmānaṁ.
Kāmā hi aṅgārakāsūpamā maṁsapesūpamā pāvakakappā papātauragopamā ca.
“Tesaṁ satīmā”ti apacayapaññatti pahānāya, nikkhepapaññatti kāyagatāya satiyā, bhāvanāpaññatti maggassa.
“Vinayāya sikkhe”ti paṭivedhapaññatti rāgavinayassa dosavinayassa mohavinayassa.
“Jantū”ti vevacanapaññatti yogissa.
Yadā hi yogī kāmā saṅgoti pajānāti.
So kāmānaṁ anuppādāya kusale dhamme uppādayati, so anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya vāyamati.
Ayaṁ vāyāmapaññatti appattassa pattiyā.
Nikkhepapaññatti oramattikāya asantuṭṭhiyā.
Tattha so uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā vāyamatīti ayaṁ appamādapaññatti bhāvanāya, nikkhepapaññatti vīriyindriyassa, ārakkhapaññatti kusalānaṁ dhammānaṁ, ṭhitipaññatti adhicittasikkhāya.
Tenāha bhagavā “yo dukkhamaddakkhi yatonidānan”ti.
“Mohasambandhano loko,
bhabbarūpova dissati;
Upadhibandhano bālo,
tamasā parivārito;
Assirī viya khāyati,
passato natthi kiñcanan”ti.
“Mohasambandhano loko”ti desanāpaññatti vipallāsānaṁ.
“Bhabbarūpova dissatī”ti viparītapaññatti lokassa.
“Upadhibandhano bālo”ti pabhavapaññatti pāpakānaṁ icchāvacarānaṁ, kiccapaññatti pariyuṭṭhānānaṁ.
Balavapaññatti kilesānaṁ.
Virūhanāpaññatti saṅkhārānaṁ.
“Tamasā parivārito”ti desanāpaññatti avijjandhakārassa vevacanapaññatti ca.
“Assirī viya khāyatī”ti dassanapaññatti dibbacakkhussa, nikkhepapaññatti paññācakkhussa.
“Passato natthi kiñcanan”ti paṭivedhapaññatti sattānaṁ, rāgo kiñcanaṁ doso kiñcanaṁ moho kiñcanaṁ.
Tenāha bhagavā “mohasambandhano loko”ti.
“Atthi, bhikkhave, ajātaṁ abhūtaṁ akataṁ asaṅkhataṁ, no cetaṁ, bhikkhave, abhavissa ajātaṁ abhūtaṁ akataṁ asaṅkhataṁ.
Nayidha jātassa bhūtassa katassa saṅkhatassa nissaraṇaṁ paññāyetha.
Yasmā ca kho, bhikkhave, atthi ajātaṁ abhūtaṁ akataṁ asaṅkhataṁ, tasmā jātassa bhūtassa katassa saṅkhatassa nissaraṇaṁ paññāyatī”ti.
“No cetaṁ, bhikkhave, abhavissa ajātaṁ abhūtaṁ akataṁ asaṅkhatan”ti desanāpaññatti nibbānassa vevacanapaññatti ca.
“Nayidha jātassa bhūtassa katassa saṅkhatassa nissaraṇaṁ paññāyethā”ti vevacanapaññatti saṅkhatassa upanayanapaññatti ca.
“Yasmā ca kho, bhikkhave, atthi ajātaṁ abhūtaṁ akataṁ asaṅkhatan”ti vevacanapaññatti nibbānassa jotanāpaññatti ca.
“Tasmā jātassa bhūtassa katassa saṅkhatassa nissaraṇaṁ paññāyatī”ti ayaṁ vevacanapaññatti nibbānassa, niyyānikapaññatti maggassa, nissaraṇapaññatti saṁsārato.
Tenāha bhagavā “no cetaṁ, bhikkhave, abhavissā”ti.
Tenāha āyasmā mahākaccāyano “ekaṁ bhagavā dhammaṁ, paññattīhi vividhāhi desetī”ti.
Niyutto paññatti hāro.