5.140. Biết Nghe

“Pañcahi, bhikkhave, aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅgaṁtveva saṅkhaṁ gacchati.

Katamehi pañcahi?

Idha, bhikkhave, rañño nāgo sotā ca hoti, hantā ca, rakkhitā ca, khantā ca, gantā ca.

Kathañca, bhikkhave, rañño nāgo sotā hoti?

Idha, bhikkhave, rañño nāgo yamenaṁ hatthidammasārathi kāraṇaṁ kāreti—

yadi vā katapubbaṁ yadi vā akatapubbaṁ—

taṁ aṭṭhiṁ katvā manasi katvā sabbaṁ cetasā samannāharitvā ohitasoto suṇāti.

Evaṁ kho, bhikkhave, rañño nāgo sotā hoti.

Kathañca, bhikkhave, rañño nāgo hantā hoti?

Idha, bhikkhave, rañño nāgo saṅgāmagato hatthimpi hanati, hatthāruhampi hanati, assampi hanati, assāruhampi hanati, rathampi hanati, rathikampi hanati, pattikampi hanati.

Evaṁ kho, bhikkhave, rañño nāgo hantā hoti.

Kathañca, bhikkhave, rañño nāgo rakkhitā hoti?

Idha, bhikkhave, rañño nāgo saṅgāmagato rakkhati purimaṁ kāyaṁ, rakkhati pacchimaṁ kāyaṁ, rakkhati purime pāde, rakkhati pacchime pāde, rakkhati sīsaṁ, rakkhati kaṇṇe, rakkhati dante, rakkhati soṇḍaṁ, rakkhati vāladhiṁ, rakkhati hatthāruhaṁ.

Evaṁ kho, bhikkhave, rañño nāgo rakkhitā hoti.

Kathañca, bhikkhave, rañño nāgo khantā hoti?

Idha, bhikkhave, rañño nāgo saṅgāmagato khamo hoti sattippahārānaṁ asippahārānaṁ usuppahārānaṁ pharasuppahārānaṁ bheripaṇavasaṅkhatiṇavaninnādasaddānaṁ.

Evaṁ kho, bhikkhave, rañño nāgo khantā hoti.

Kathañca, bhikkhave, rañño nāgo gantā hoti?

Idha, bhikkhave, rañño nāgo yamenaṁ hatthidammasārathi disaṁ peseti—

yadi vā gatapubbaṁ yadi vā agatapubbaṁ—

taṁ khippameva gantā hoti.

Evaṁ kho, bhikkhave, rañño nāgo gantā hoti.

Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅgantveva saṅkhaṁ gacchati.

Evamevaṁ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassa.

Katamehi pañcahi?

Idha, bhikkhave, bhikkhu sotā ca hoti, hantā ca, rakkhitā ca, khantā ca, gantā ca.

Kathañca, bhikkhave, bhikkhu sotā hoti?

Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne aṭṭhiṅkatvā manasi katvā sabbaṁ cetasā samannāharitvā ohitasoto dhammaṁ suṇāti.

Evaṁ kho, bhikkhave, bhikkhu sotā hoti.

Kathañca, bhikkhave, bhikkhu hantā hoti?

Idha, bhikkhave, bhikkhu uppannaṁ kāmavitakkaṁ nādhivāseti, pajahati vinodeti hanati byantīkaroti anabhāvaṁ gameti; uppannaṁ byāpādavitakkaṁ …pe… uppannaṁ vihiṁsāvitakkaṁ …pe… uppannuppanne pāpake akusale dhamme nādhivāseti, pajahati vinodeti hanati byantīkaroti anabhāvaṁ gameti.

Evaṁ kho, bhikkhave, bhikkhu hantā hoti.

Kathañca, bhikkhave, bhikkhu rakkhitā hoti?

Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.

Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati cakkhundriyaṁ; cakkhundriye saṁvaraṁ āpajjati.

Sotena saddaṁ sutvā …

ghānena gandhaṁ ghāyitvā …

jivhāya rasaṁ sāyitvā …

kāyena phoṭṭhabbaṁ phusitvā …

manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.

Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati manindriyaṁ; manindriye saṁvaraṁ āpajjati.

Evaṁ kho, bhikkhave, bhikkhu rakkhitā hoti.

Kathañca, bhikkhave, bhikkhu khantā hoti?

Idha, bhikkhave, bhikkhu khamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ; duruttānaṁ durāgatānaṁ vacanapathānaṁ uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti.

Evaṁ kho, bhikkhave, bhikkhu khantā hoti.

Kathañca, bhikkhave, bhikkhu gantā hoti?

Idha, bhikkhave, bhikkhu yā sā disā agatapubbā iminā dīghena addhunā, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ, taṁ khippaññeva gantā hoti.

Evaṁ kho, bhikkhave, bhikkhu gantā hoti.

Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti …pe… anuttaraṁ puññakkhettaṁ lokassā”ti.

Dasamaṁ.

Rājavaggo catuttho.

Tassuddānaṁ

Cakkānuvattanā rājā,

Yassaṁdisaṁ dve ceva patthanā;

Appaṁsupati bhattādo,

Akkhamo ca sotena cāti.

“Endowed with five qualities, a king’s elephant is worthy of a king, is a king’s asset, counts as a very limb of his king. Which five? There is the case where a king’s elephant is a listener, a destroyer, a protector, an endurer, and a goer.

“And how is a king’s elephant a listener? There is the case where, whenever the tamer of tamable elephants gives him a task, then—regardless of whether he has or hasn’t done it before—he pays attention, applies his whole mind, and lends ear. This is how a king’s elephant is a listener.

“And how is a king’s elephant a destroyer? There is the case where a king’s elephant, having gone into battle, destroys an elephant together with its rider, destroys a horse together with its rider, destroys a chariot together with its driver, destroys a foot soldier. This is how a king’s elephant is a destroyer.

“And how is a king’s elephant a protector? There is the case where a king’s elephant, having gone into battle, protects his forequarters, protects his hindquarters, protects his forefeet, protects his hindfeet, protects his head, protects his ears, protects his tusks, protects his trunk, protects his tail, protects his rider. This is how a king’s elephant is a protector.

“And how is a king’s elephant an endurer? There is the case where a king’s elephant, having gone into battle, endures blows from spears, swords, arrows, & axes; he endures the resounding din of drums, cymbals, conchs, & tom-toms. This is how a king’s elephant is an endurer.

“And how is a king’s elephant a goer? There is the case where—in whichever direction the tamer of tamable elephants sends him, regardless of whether he has or hasn’t gone there before—a king’s elephant goes there right away. This is how a king’s elephant is a goer.

“Endowed with these five qualities, a king’s elephant is worthy of a king, is a king’s asset, counts as a very limb of his king.

“In the same way, a monk endowed with five qualities is deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, an unexcelled field of merit for the world. Which five? There is the case where a monk is a listener, a destroyer, a protector, an endurer, and a goer.

“And how is a monk a listener? There is the case where, when the Dhamma & Discipline declared by the Tathagata is being taught, a monk pays attention, applies his whole mind, and lends ear to the Dhamma. This is how a monk is a listener.

“And how is a monk a destroyer? There is the case where a monk does not tolerate an arisen thought of sensuality. He abandons it, destroys it, dispels it, & wipes it out of existence. He does not tolerate an arisen thought of ill will… an arisen thought of cruelty… He does not tolerate arisen evil, unskillful mental qualities. He abandons them, destroys them, dispels them, & wipes them out of existence. This is how a monk is a destroyer.

“And how is a monk a protector? There is the case where a monk, on seeing a form with the eye, does not grasp at any theme or particulars by which—if he were to dwell without restraint over the faculty of the eye—evil, unskillful qualities such as greed or distress might assail him. He practices with restraint. He guards the faculty of the eye. He achieves restraint with regard to the faculty of the eye.

“On hearing a sound with the ear…

“On smelling an aroma with the nose…

“On tasting a flavor with the tongue…

“On touching a tactile sensation with the body…

“On cognizing an idea with the intellect, he does not grasp at any theme or particulars by which—if he were to dwell without restraint over the faculty of the intellect—evil, unskillful qualities such as greed or distress might assail him. He practices with restraint. He guards the faculty of the intellect. He achieves restraint with regard to the faculty of the intellect.

“This is how a monk is a protector.

“And how is a monk an endurer? There is the case where a monk is resilient to cold, heat, hunger, & thirst; the touch of flies, mosquitoes, wind, sun, & reptiles; ill-spoken, unwelcome words & bodily feelings that, when they arise, are painful, racking, sharp, piercing, disagreeable, displeasing, & menacing to life. This is how a monk is an endurer.

“And how is a monk a goer? There is the case where a monk goes right away to that direction to which he has never been before in the course of this long stretch of time—in other words, to the resolution of all fabrications, the relinquishment of all acquisitions, the ending of craving, dispassion, cessation, Unbinding. This is how a monk is a goer.

“Endowed with these five qualities a monk is deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, an unexcelled field of merit for the world.”