7. Kinh
Ví dụ tấm vải
(Vatthùpama sutta)
Như vầy tôi nghe.
Một thời Thế Tôn ở
Savatthi (Xá-vệ), tại Jetavana (Kỳ-đà Lâm), vườn ông Anathapindika
(Cấp Cô Ðộc). Lúc bấy giờ Thế Tôn gọi các Tỷ-kheo: "Này
các Tỷ-kheo". --"Bạch Thế Tôn", các vị Tỷ-kheo ấy vâng
đáp Thế Tôn. Thế Tôn nói như sau:
-- Này các Tỷ-kheo, như
một tấm vải cấu uế, nhiễm bụi, một người thợ nhuộm
nhúng tấm vải ấy vào thuốc nhuộm này hay thuốc nhuộm khác
- hoặc xanh, hoặc vàng, hoặc đỏ, hoặc tía - vải ấy sẽ
được màu nhuộm không tốt đẹp, sẽ được màu nhuộm không
sạch sẽ. Vì sao vậy? Này các Tỷ-kheo, vì tấm vải không
được trong sạch. Cũng vậy, này các Tỷ-kheo, cõi ác chờ
đợi một tâm cấu uế. Này các Tỷ-kheo, như một tấm vải
thanh tịnh, trong sạch, một người thợ nhuộm nhúng tấm vải
ấy vào thuốc nhuộm này hay thuốc nhuộm khác - hoặc xanh,
hoặc vàng, hoặc đỏ, hoặc tía, vải ấy sẽ được màu
nhuộm tốt đẹp, sẽ được màu nhuộm sạch sẽ. Vì sao vậy?
Này các Tỷ-kheo, vì tấm vải được trong sạch. Cũng vậy,
này các Tỷ-kheo, cõi thiện chờ đợi một tâm không cấu
uế.
Và này các Tỷ-kheo,
thế nào là những cấu uế của tâm? Tham dục, tà tham là
cấu uế của tâm, sân là cấu uế của tâm, phẫn là cấu
uế của tâm, hận là cấu uế của tâm, hư ngụy, não hại,
tật đố, xan tham, man trá, khi cuống, ngoan cố, cấp tháo,
quá mạn, kiêu, phóng dật là cấu uế của tâm.
Này các Tỷ-kheo, Tỷ-kheo
nào nghĩ rằng: "Tham dục, tà tham là cấu uế của tâm" và
sau khi biết vậy, vị ấy đoạn trừ tham dục, tà tham cấu
uế của tâm; nghĩ rằng: "Sân là cấu uế của tâm", và sau
khi biết vậy, vị ấy đoạn trừ sân, cấu uế của tâm;
phẫn... hận... hư ngụy... não hại, tật đố, xan tham, man
trá, khi cuống... ngoan cố... cấp tháo... mạn... quá mạn...
kiêu; nghĩ rằng: "Phóng dật là cấu uế của tâm" thì sau
khi biết vậy, vị ấy đoạn trừ phóng dật, cấu uế của
tâm.
Này các Tỷ-kheo, khi
nào Tỷ-kheo biết được: "Tham dục, tà tham là cấu uế của
tâm", tham dục, tà tham cấu uế của tâm được diệt trừ,
... sân... phẫn... hận... hư ngụy... não hại... tật đố...
xan tham... man trá... khi cuống... ngoan cố... cấp tháo... mạn...
quá mạn... kiêu; khi nào Tỷ-kheo biết được: "Phóng dật
là cấu uế của tâm", phóng dật, cấu uế của tâm được
diệt trừ, Tỷ-kheo ấy thành tựu lòng tin tuyệt đối, đối
với Phật: Ngài là bậc Thế Tôn, A-la-hán, Chánh Ðẳng Giác,
Minh Hạnh Túc, Thiện Thệ, Thế Gian Giải, Ðiều Ngự Trượng
Phu, Vô Thượng Sĩ, Thiên Nhân Sư, Phật, Thế Tôn.
Vị ấy thành tựu lòng
tin tuyệt đối đối với Pháp: Pháp được Thế Tôn khéo
thuyết giảng, thiết thực hiện tại, không có thời gian,
đến để mà thấy, có khả năng hướng thượng, được người
có trí chứng hiểu
Vị ấy thành tựu lòng
tin tuyệt đối, đối với chúng Tăng: Diệu hạnh là chúng
Tăng, đệ tử Thế Tôn; Trực hạnh là chúng Tăng, đệ tử
Thế Tôn; Như lý hạnh là chúng Tăng, đệ tử Thế Tôn; Chánh
hạnh là chúng Tăng, đệ tử Thế Tôn. Tức là bốn đôi tám
vị. Chúng Tăng, đệ tử Thế Tôn, đáng được cung kính,
đáng được tôn trọng, đáng được cúng dường, đáng được
chắp tay, là phước điền vô thượng ở đời.
Ðến giai đoạn này,
đối với vị ấy có sự từ bỏ, có sự diệt trừ, có sự
giải thoát, có sự đoạn trừ, có sự xả ly. Vị ấy tự
nghĩ: "Ta thành tựu lòng tin tuyệt đối, đối với Thế Tôn",
và chứng được nghĩa tín thọ, chứng được pháp tín thọ,
chứng được hân hoan liên hệ đến pháp, từ hân hoan, hỷ
sanh, từ hỷ thân được khinh an, thân khinh an, cảm giác được
lạc thọ; với lạc thọ, tâm được Thiền định.
Vị ấy tự nghĩ: "Ta
thành tựu lòng tin tuyệt đối đối với Pháp", và chứng
được nghĩa tín thọ, chứng được pháp tín thọ, chứng
được hân hoan liên hệ đến pháp; từ hân hoan, hỷ sanh,
từ hỷ thân được khinh an; thân khinh an, cảm giác được
lạc thọ; với lạc thọ, tâm được Thiền định.
Vị ấy tự nghĩ: "Ta
thành tựu lòng tin tuyệt đối đối với Tăng", và chứng
được nghĩa tín thọ, chứng được pháp tín thọ, chứng
được hân hoan liên hệ đến pháp; từ hân hoan hỷ sanh; từ
hỷ, thân được khinh an, thân khinh an, cảm giác được lạc
thọ; với lạc thọ, tâm được Thiền định.
Vị ấy tự nghĩ: "Ðến
giai đoạn này, đối với Ta, có sự từ bỏ, có sự diệt
trừ, có sự giải thoát, có sự đoạn trừ, có sự xả ly",
và chứng được nghĩa tín thọ, chứng được pháp tín thọ,
chứng được hân hoan liên hệ đến pháp; từ hân hoan, hỷ
sanh; từ hỷ, thân khinh an; thân khinh an, cảm giác được lạc
thọ; với lạc thọ, tâm được Thiền định.
Này các Tỷ-kheo, vị
Tỷ-kheo, giới như vậy, pháp như vậy, tuệ như vậy, - nếu
có ăn đồ khất thực với gạo thơm, hạt đen được vất
đi, với các món ăn khác cũng không vì vậy trở thành một
chướng ngại cho vị ấy. Này các Tỷ-kheo, như một tấm vải
cấu uế, nhiễm bụi, nếu bỏ trong nước sạch, trở thành
thanh tịnh sạch sẽ, như bỏ vào lò lửa trở thành thanh tịnh
sạch sẽ. Cũng vậy, này các Tỷ-kheo, một Tỷ-kheo, giới
như vậy, pháp như vậy, tuệ như vậy, - nếu có ăn đồ khất
thực với gạo thơm, hạt đen được vất đi, với các món
canh, với các món ăn khác, cũng không vì vậy trở thành một
chướng ngại cho vị ấy.
Vị ấy an trú, biến
mãn một phương với tâm câu hữu với từ, cũng vậy phương
thứ hai, cũng vậy phương thứ ba, cũng vậy phương thứ tư.
Như vậy, cùng khắp thế giới, trên dưới bề ngang, hết
thảy phương xứ, cùng khắp vô biên giới, vị ấy an trú
biến mãn với tâm câu hữu với từ, quảng đại, vô biên,
không hận, không sân.
Vị ấy an trú, biến
mãn một phương với tâm câu hữu với bi... (như trên)... với
tâm câu hữu với hỷ... (như trên)... biến mãn một phương
với tâm câu hữu với xả, cũng vậy phương thứ hai, cũng
vậy phương thứ ba, cũng vậy phương thứ tư. Như vậy cùng
khắp thế giới, trên dưới bề ngang, hết thảy phương xứ,
cùng khắp vô biên giới, vị ấy an trú biến mãn với tâm
câu hữu với xả, quảng đại vô biên, không hận, không sân.
Vị ấy biết: "Có cái
này, có cái hạ liệt, có cái cao thượng, có sự giải thoát
vượt qua các tưởng".
Do vị ấy biết như
vậy, thấy như vậy, tâm được giải thoát khỏi dục lậu,
tâm được giải thoát khỏi hữu lậu, tâm được giải thoát
khỏi vô minh lậu. Ðối với tự thân đã giải thoát, trí
khởi lên: "Ta đã giải thoát, sanh đã tận, phạm hạnh đã
thành, những việc nên làm đã làm, không còn trở lui trạng
thái này nữa". Này các Tỷ-kheo, Tỷ-kheo ấy được gọi là
Tỷ-kheo đã được tắm rửa với sự tắm rửa nội tâm.
Lúc bấy giờ, Bà-la-môn
Sundarika Bharadvaja đang ngồi không xa Thế Tôn. Rồi Bà-la-môn
Sundarika Bharadvaja bạch Thế Tôn:
-- Tôn giả Gotama có
đi đến sông Bahuka để tắm rửa không?
-- Này Bà-la-môn, sông
Bahuka là gì? Sông Bahuka có làm được lợi ích gì?
-- Tôn giả Gotama, sông
Bahuka được nhiều người xem là có khả năng giải thoát.
Tôn giả Gotama, sông Bahuka được nhiều người xem là có khả
năng đem lại công đức. Và nhiều người đã gội sạch các
ác nghiệp trong sông Bahuka.
Rồi Thế Tôn nói lên
những bài kệ sau đây cho Bà-la-môn Sundarika Bharadvaja:
Trong sông Bàhukà
Tại Adhikakkà,
Tại cả sông Gayà
Và Sundarikà,
Tại Sarassatì
Và tại Payàna,
Tại Bàhumatì,
Kẻ ngu dầu thường
tắm,
Ác nghiệp không rửa
sạch.
Sông Sundarikà
Có thể làm được
gì?
Payàga làm gì?
Cả sông Bàhukà?
Không thể rửa nghiệp
đen
Của kẻ ác gây tội.
Ðối kẻ sống thanh
tịnh,
Ngày nào cũng ngày
tốt,
Với kẻ sống thanh
tịnh,
Ngày nào cũng ngày
lành,
Các tịnh nghiệp thanh
tịnh,
Luôn thành tựu (thiện)
hạnh.
Này vị Bà-la-môn,
Chỉ nên tắm ở
đây,
Khiến mọi loài chúng
sanh,
Ðược sống trong
an ổn.
Nếu không nói dối
trá,
Nếu không hại chúng
sanh,
Không lấy của không
cho,
Có lòng tín, không
tham,
Ði Gayà làm gì,
Gayà một giếng nước?
Khi được nghe nói vậy,
Bà-la-môn Sundarika Bharadvaja bạch Thế Tôn:
-- Thật vi diệu thay,
Tôn giả Gotama! Thật vi diệu thay, Tôn giả Gotama! Tôn giả
Gotama, như người dựng đứng lại những gì bị quăng ngã
xuống, phơi bày ra những gì bị che kín, chỉ đường cho kẻ
bị lạc hướng, đem đèn sáng vào trong bóng tối, để những
ai có mắt có thể thấy sắc. Cũng vậy Chánh pháp đã được
Tôn giả Gotama dùng nhiều phương tiện trình bày. Nay con quy
y Tôn giả Gotama, quy y Pháp và quy y Tăng. Mong con được xuất
gia với Tôn giả Gotama! Mong con được thọ đại giới!
Bà-la-môn Sundarika Bharadvaja
được xuất gia với Thế Tôn, được thọ đại giới. Trong
thời gian ngắn sau khi thọ đại giới, Tôn giả Bharadvaja sống
độc cư, không phóng dật, nhiệt tâm tinh cần và không bao
lâu sau khi tự thân chứng ngộ với thượng trí, chứng đắc
và an trú ngay trong hiện tại, vô thượng cứu cánh Phạm hạnh
mà vì mục đích này các Thiện nam tử xuất gia, từ bỏ gia
đình, sống không gia đình. Vị ấy đã thắng tri: "Sanh đã
tận, Phạm hạnh đã thành, những việc nên làm đã làm, không
còn trở lui trạng thái này nữa". Như vậy, Tôn giả Bharadvaja
trở thành một vị A-la-hán nữa.
Hòa
thượng Thích Minh Châu dịch Việt
Majjhima Nikaya 7
Vatthupama Sutta
The Simile of the Cloth
Edited by Nyanaponika Thera
For free distribution only,
by arrangement with the Buddhist Publication
Society
1.
Thus have I heard. Once the Blessed One was staying at Savatthi,
in Jeta's Grove, Anathapindika's monastery. There
he addressed the monks thus: "Monks." -- "Venerable sir," they replied.
The Blessed One said this:
2.
"Monks, suppose a cloth were stained and dirty, and a dyer dipped it in
some dye or other, whether blue or yellow or red or pink, it would take
the dye badly and be impure in colour. And why is that? Because the cloth
was not clean. So too, monks, when the mind is defiled,[1]
an unhappy destination [in a future existence] may be expected.
"Monks,
suppose a cloth were clean and bright, and a dyer dipped it in some dye
or other, whether blue or yellow or red or pink, it would take the dye
well and be pure in colour. And why is that? Because the cloth was clean.
So too, monks, when the mind is undefiled, a happy destination [in a future
existence] may be expected.
3.
"And what, monks, are the defilements of the mind?[2]
(1) Covetousness and unrighteous greed are a defilement of the mind; (2)
ill will is a defilement of the mind; (3) anger is a defilement of the
mind; (4) hostility...(5) denigration...(6) domineering...(7) envy...(8)
jealousy...(9) hypocrisy...(10) fraud...(11) obstinacy...(12) presumption...(13)
conceit...(14) arrogance...(15) vanity...(16) negligence is a defilement
of the mind.[3]
4.
"Knowing, monks, covetousness and unrighteous greed to be a defilement
of the mind, the monk abandons them.[4]
Knowing ill will to be a defilement of the mind, he abandons it. Knowing
anger to be a defilement of the mind, he abandons it. Knowing hostility
to be a defilement of the mind, he abandons it. Knowing denigration to
be a defilement of the mind, he abandons it. Knowing domineering to be
a defilement of the mind, he abandons it. Knowing envy to be a defilement
of the mind, he abandons it. Knowing jealousy to be a defilement of the
mind, he abandons it. Knowing hypocrisy to be a defilement of the mind,
he abandons it. Knowing fraud to be a defilement of the mind, he abandons
it. Knowing obstinacy to be a defilement of the mind, he abandons it. Knowing
presumption to be a defilement of the mind, he abandons it. Knowing conceit
to be a defilement of the mind, he abandons it. Knowing arrogance to be
a defilement of the mind, he abandons it. Knowing vanity to be a defilement
of the mind, he abandons it. Knowing negligence to be a defilement of the
mind, he abandons it.
5.
"When in the monk who thus knows that covetousness and unrighteous greed
are a defilement of the mind, this covetousness and unrighteous greed have
been abandoned; when in him who thus knows that ill will is a defilement
of the mind, this ill will has been abandoned;...when in him who thus knows
that negligence is a defilement of the mind, this negligence has been abandoned
-- [5]
6.
-- he thereupon gains unwavering confidence in the Buddha[6]
thus: 'Thus indeed is the Blessed One: he is accomplished, fully enlightened,
endowed with [clear] vision and [virtuous] conduct, sublime, knower of
the worlds, the incomparable guide of men who are tractable, the teacher
of gods and men, enlightened and blessed.'
7.
-- he gains unwavering confidence in the Dhamma thus: 'Well proclaimed
by the Blessed One is the Dhamma, realizable here and now, possessed of
immediate result, bidding you come and see, accessible and knowable individually
by the wise.
8.
-- he gains unwavering confidence in the Sangha thus: 'The Sangha of the
Blessed One's disciples has entered on the good way, has entered on the
straight way, has entered on the true way, has entered on the proper way;
that is to say, the four pairs of men, the eight types of persons; this
Sangha of the Blessed One's disciples is worthy of gifts, worthy of hospitality,
worthy of offerings, worthy of reverential salutation, the incomparable
field of merit for the world.'
9.
"When he has given up, renounced, let go, abandoned and relinquished [the
defilements] in part,[7]
he knows: 'I am endowed with unwavering confidence in the Buddha...in the
Dhamma...in the Sangha; and he gains enthusiasm for the goal, gains enthusiasm
for the Dhamma,[8]
gains gladness connected with the Dhamma. When he is gladdened, joy is
born in him; being joyous in mind, his body becomes tranquil; his body
being tranquil, he feels happiness; and the mind of him who is happy becomes
concentrated.[9]
10.
"He knows: 'I have given up, renounced, let go, abandoned and relinquished
[the defilements] in part'; and he gains enthusiasm for the goal, gains
enthusiasm for the Dhamma, gains gladness connected with the Dhamma. When
he is gladdened, joy is born in him; being joyous in mind, his body becomes
tranquil; when his body is tranquil, he feels happiness; and the mind of
him who is happy becomes concentrated.
11.
"If, monks, a monk of such virtue, such concentration and such wisdom[10]
eats almsfood consisting of choice hill-rice together with various sauces
and curries, even that will be no obstacle for him.[11]
"Just
as cloth that is stained and dirty becomes clean and bright with the help
of pure water, or just as gold becomes clean and bright with the help of
a furnace, so too, if a monk of such virtue, such concentration and such
wisdom eats almsfood consisting of choice hill-rice together with various
sauces and curries, even that will be no obstacle for him.
12.
"He abides, having suffused with a mind of loving-kindness[12]
one direction of the world, likewise the second, likewise the third, likewise
the fourth, and so above, below, around and everywhere, and to all as to
himself; he abides suffusing the entire universe with loving-kindness,
with a mind grown great, lofty, boundless and free from enmity and ill
will.
"He
abides, having suffused with a mind of compassion...of sympathetic joy...of
equanimity one direction of the world, likewise the second, likewise the
third, likewise the fourth, and so above, below, around and everywhere,
and to all as to himself; he abides suffusing the entire universe with
equanimity, with a mind grown great, lofty, boundless and free from enmity
and ill will.
13.
"He understands what exists, what is low, what is excellent,[13]
and what escape there is from this [whole] field of perception.[14]
14.
"When he knows and sees[15]
in this way, his mind becomes liberated from the canker of sensual desire,
liberated from the canker of becoming, liberated from the canker of ignorance.[16]
When liberated, there is knowledge: 'It is liberated'; and he knows: 'Birth
is exhausted, the life of purity has been lived, the task is done, there
is no more of this to come.' Such a monk is called 'one bathed with the
inner bathing."[17]
15.
Now at that time the brahmin Sundarika Bharadvaja[18]
was seated not far from the Blessed One, and he spoke to the Blessed One
thus: "But does Master Gotama go to the Bahuka
River to bathe?"
"What
good, brahmin, is the Bahuka River? What can the Bahuka River do?"
"Truly,
Master Gotama, many people believe that the Bahuka River gives purification,
many people believe that the Bahuka River gives merit. For in the Bahuka
River many people wash away the evil deeds they have done."
16.
Then the Blessed One addressed the brahmin Sundarika Bharadvaja in these
stanzas:[19]
Bahuka
and Adhikakka,[20]
Gaya
and Sundarika,
Payaga
and Sarassati,
And
the stream Bahumati --
A
fool may there forever bathe, Yet will not purify his black deeds.
What
can Sundarika bring to pass?
What
can the Payaga and the Bahuka?
They
cannot purify an evil-doer,
A
man performing brutal and cruel acts.
One
pure in heart has evermore
The
Feast of Cleansing[21]
and the Holy Day;[22]
One
pure in heart who does good deeds
Has
his observances perfect for all times.
It
is here, O brahmin, that you should bathe[23]
To
make yourself a safe refuge for all beings.
And
if you speak no untruth,
Nor
work any harm for breathing things,
Nor
take what is not offered,
With
faith and with no avarice,
To
Gaya gone, what would it do for you?
Let
any well your Gaya be!
17. When
this was said, the brahmin Sundarika Bharadvaja spoke thus:
"Magnificent,
Master Gotama! Magnificent, Master Gotama! The Dhamma has been made clear
in many ways by Master Gotama, as though he were righting the overthrown,
revealing the hidden, showing the way to one who is lost, or holding up
a lamp in the dark for those with eyesight to see forms.
18.
"I go to Master Gotama for refuge, and to the Dhamma, and to the Sangha.
May I receive the [first ordination of] going forth under Master Gotama,
may I receive the full admission!
19. And
the brahmin Sundarika Bharadvaja received the [first ordination of] going
forth under the Blessed One, and he received the full admission. And
not long after his full admission, dwelling alone, secluded, diligent,
ardent and resolute, the venerable Bharadvaja by his own realization understood
and attained in this very life that supreme goal of the pure life, for
which men of good family go forth from home life into homelessness. And
he had direct knowledge thus: "Birth is exhausted, the pure life has been
lived, the task is done, there is no more of this to come."
And
the venerable Bharadvaja became one of the Arahats.
Notes
1."So
too, monks, if the mind is defiled..." Comy: "It may be asked why the
Buddha had given this simile of the soiled cloth. He did so to show that
effort brings great results. A cloth soiled by dirt that is adventitious
(i.e., comes from outside; agantukehi malehi), if it is washed can
again become clean because of the cloth's natural purity. But in the case
of what is naturally black, as for instance (black) goat's fur, any effort
(of washing it) will be in vain. Similarly, the mind too is soiled by adventitious
defilements (agantukehi kilesehi). But originally, at the phases
of rebirth(-consciousness) and the (sub-conscious) life-continuum, it is
pure throughout (pakatiya pana sakale pi patisandhi-bhavanga-vare pandaram
eva). As it was said (by the Enlightened One): 'This mind, monks, is
luminous, but it becomes soiled by adventitious defilements' (AN
I.49). But by cleansing it one can make it more luminous, and effort
therein is not in vain." [Go back]
2."Defilements
of the mind" (cittassa upakkilesa). Comy.: "When explaining the mental
defilements, why did the Blessed One mention greed first? Because it arises
first. For with all beings wherever they arise, up to the level of the
(Brahma heaven of the) Pure Abodes, it is first greed that arises by way
of lust for existence (bhava-nikanti). Then the other defilements
will appear, being produced according to circumstances. The defilements
of mind, however, are not limited to the sixteen mentioned in this discourse.
But one should understand that, by indicating here the method, all defilements
are included." Sub.Comy. mentions the following additional defilements:
fear, cowardice, shamelessness and lack of scruples, insatiability, evil
ambitions, etc. [Go back]
3.
The Sixteen Defilements of Mind:
1.abhijjha-visama-lobha,
covetousness and unrighteous greed
2.byapada,
ill will
3.kodha,
anger
4.upanaha,
hostility or malice
5.makkha,
denigration or detraction; contempt
6.palasa,
domineering or presumption
7.issa,
envy
8.macchariya,
jealousy, or avarice; selfishness
9.maya,
hypocrisy or deceit
10.satheyya,
fraud
11.thambha,
obstinacy, obduracy
12.sarambha,
presumption or rivalry; impetuosity
13.mana,
conceit
14.atimana,
arrogance, haughtiness
15.mada,
vanity or pride
16.pamada,
negligence or heedlessness; in social behavior, this leads to lack of consideration.
The defilements
(3) to (16) appear frequently as a group in the discourses, e.g., in Majjh.
3; while in Majjh. 8 (reproduced in this publication) No. 15 is omitted.
A list of seventeen defilements appears regularly in each last discourse
of Books 3 to 11 of the Anguttara Nikaya, which carry the title Ragapeyyala,
the Repetitive Text on Greed (etc.). In these texts of the Anguttara Nikaya,
the first two defilements in the above list are called greed (lobha)
and hate (dosa), to which delusion (moha) is added; all the
fourteen other defilements are identical with the above list. [Go
back]
4."Knowing
covetousness and unrighteous greed to be a defilement of the mind, the
monk abandons them."
Knowing
(viditva). Sub.Comy.: "Having known it either through the incipient
wisdom (pubbabhaga-pañña of the worldling, i.e., before attaining
to Stream-entry) or through the wisdom of the two lower paths (Stream-entry
and Once-returning). He knows the defilements as to their nature, cause,
cessation and means of effecting cessation." This application of the formula
of the Four Noble Truths to the defilements deserves close attention.
Abandons
them (pajahati). Comy.: "He abandons the respective defilement through
(his attainment of) the noble path where there is 'abandoning by eradication'
(samucchedappahana-vasena
ariya-maggena)," which according to Sub.Comy. is the "final abandoning"
(accantappahana).
Before the attainment of the noble paths, all "abandoning" of defilements
is of a temporary nature. See Nyanatiloka Thera,
Buddhist Dictionary,
s.v. pahana.
According
to the Comy., the sixteen defilements are finally abandoned by the noble
paths (or stages of sanctity) in the following order:
"By
the path of Stream-entry (sotapatti-magga) are abandoned: (5) denigration,
(6) domineering, (7) envy, (8) jealousy, (9) hypocrisy, (10) fraud.
"By
the path of Non-returning (anagami-magga): (2) ill will, (3) anger,
(4) malice, (16) negligence.
"By
the path of Arahatship (arahatta-magga): (1) covetousness and unrighteous
greed, (11) obstinacy, (12) presumption, (13) conceit, (14) arrogance,
(15) vanity."
If, in
the last group of terms, covetousness is taken in a restricted sense as
referring only to the craving for the five sense objects, it is finally
abandoned by the path of Non-returning; and this is according to Comy.
the meaning intended here. All greed, however, including the hankering
after fine material and immaterial existence, is eradicated only on the
path of Arahatship; hence the classification under the latter in the list
above.
Comy.
repeatedly stresses that wherever in our text "abandoning" is mentioned,
reference is to the Non-returner (anagami); for also in the case
of defilements overcome on Stream-entry (see above), the states of mind
which produce those defilements are eliminated only by the path of Non-returning. [Go
back]
5.
Comy. emphasizes the connection of this paragraph with the following, saying
that the statements on each of the sixteen defilements should be connected
with the next' paragraphs, e.g., "when in him...ill will has been abandoned,
he thereupon gains unwavering confidence..." Hence the grammatical construction
of the original Pali passage -- though rather awkward in English -- has
been retained in this translation.
The
disciple's direct experience of being freed of this or that defilement
becomes for him a living test of his former still imperfectly proven trust
in the Buddha, Dhamma and Sangha. Now this trust has become a firm conviction,
an unshakable confidence, based on experience. [Go
back]
6."Unwavering
confidence" (aveccappasada). Comy.: "unshakable and immutable trust."
Confidence of that nature is not attained before Stream-entry because only
at that stage is the fetter of sceptical doubt (vicikiccha-samyojana)
finally eliminated. Unwavering confidence in the Buddha, Dhamma and Sangha
are three of four characteristic qualities of a Stream-winner (sotapaññassa
angani); the fourth is unbroken morality, which may be taken to be
implied in Sec. 9 of our discourse referring to the relinquishment of the
defilements. [Go back]
7."When
he has given up...(the defilements) in part" (yatodhi): that is, to
the extent to which the respective defilements are eliminated by the paths
of sanctitude (see Note 4). Odhi: limit, limitation.
yatodhi
= yato odhi; another reading: yathodhi = yatha-odhi.
Bhikkhu
Ñanamoli translates this paragraph thus: "And whatever (from among those
imperfections) has, according to the limitation (set by whichever of the
first three paths he has attained), been given up, has been (forever) dropped,
let go, abandoned, relinquished. "
In
the Vibhanga of the Abhidhamma Pitaka, we read in the chapter Jhana-vibhanga:
"He is a bhikkhu because he has abandoned defilements limitedly; or because
he has abandoned defilements without limitation" (odhiso kilesanam pahana
bhikkhu; anodhiso kilesanam pahana bhikkhu).[Go
back]
8."Gains
enthusiasm for the goal, gains enthusiasm for the Dhamma" (labhati atthavedam
labhati dhammavedam).
Comy.:
"When reviewing (paccavekkhato)* the abandonment of the defilements
and his unwavering confidence, strong joy arises in the Non-returner in
the thought: 'Such and such defilements are now abandoned by me.' It is
like the joy of a king who learns that a rebellion in the frontier region
has been quelled."
*["Reviewing"
(paccavekkhana)
is a commentarial term, but is derived, apart from actual meditative experience,
from close scrutiny of sutta passages like our present one. "Reviewing"
may occur immediately after attainment of the jhanas or the paths and fruitions
(e.g., the last sentence of Sec. 14), or as a reviewing of the defilements
abandoned (as in Sec. 10) or those remaining. See Visuddhimagga,
transl. by Ñanamoli, p. 789.]
Enthusiasm
(veda).
According to Comy., the word veda occurs in the Pali texts with three connotations:
1. (Vedic) scripture (gantha), 2. joy (somanassa), 3. knowledge
(ñana).
"Here it signifies joy and the knowledge connected with that joy."
Attha
(rendered here as "goal") and dhamma are a frequently occurring
pair of terms obviously intended to supplement each other. Often they mean
letter (dhamma) and spirit (or meaning: attha) of the doctrine;
but this hardly fits here. These two terms occur also among the four kinds
of analytic knowledge (patisambhida-ñana; or knowledge of doctrinal
discrimination). Attha-patisambhida is explained as the discriminative
knowledge of "the result of a cause"; while dhamma-patisambhida
is concerned with the cause or condition.
The
Comy. applies now the same interpretation to our present textual passage,
saying: "Attha-veda is the enthusiasm arisen in him who reviews
his unwavering confidence; dhamma-veda is the enthusiasm arisen
in him who reviews 'the abandonment of the defilement in part,' which is
the cause of that unwavering confidence..." Hence the two terms refer to
"the joy that has as its object the unwavering confidence in the Buddha,
and so forth; and the joy inherent in the knowledge (of the abandonment;
somanassa-maya
ñana)."
Our
rendering of attha (Skt.:artha) b; "goal" is supported by Comy.:
"The unwavering confidence is called attha because it has to be
reached (araniyato), i.e., to be approached (upagantabbato),"
in the sense of a limited goal, or resultant blessing.
Cf.
Ang 5:10: tasmim dhamme attha-patisamvedi ca hoti dhammapatisamvedi
ca; tassa atthapatisamvedino dhammapatisamvedino pamojjam jayati...
This text continues, as our present discourse does, with the arising of
joy (or rapture; piti) from gladness (pamojja). Attha
and
dhamma
refer here to the meaning and text of the Buddha word. [Go
back]
9.
The Pali equivalents for this series of terms* are: 1. pamojja (gladness),
2. piti (joy or rapture), 3. passaddhi (tranquillity), 4.
sukha
(happiness), 5. samadhi (concentration). Nos. 2, 3, 5 are factors
of enlightenment (bojjhanga). The function of tranquillity is here
the calming of any slight bodily and mental unrest resulting from rapturous
joy, and so transforming the latter into serene happiness followed by meditative
absorption. This frequently occurring passage illustrates the importance
given in the Buddha's Teaching to happiness as a necessary condition for
the attainment of concentration and of spiritual progress in general.
* [Here
the noun forms are given, while the original has, in some cases, the verbal
forms.] [Go back]
10."Of
such virtue, such concentration, such wisdom" (evam-silo evam-dhammo evam-pañño).
Comy.: "This refers to the (three) parts (of the Noble Eightfold Path),
namely, virtue, concentration and wisdom (sila-, samadhi-, pañña-kkhandha),
associated (here) with the path of Non-returning." Comy. merely refers
dhammo to the path-category of concentration (samadhi-kkhandha).
Sub.Comy. quotes a parallel passage "evam-dhamma ti Bhagavanto ahesum,"
found in the Mahapadana Sutta (Digha 14), the Acchariya-abbhutadhamma Sutta
(Majjh. 123), and the Nalanda Sutta of the Satipatthana Samyutta. The Digha
Comy. explains samadhi-pakkha-dhamma as "mental states belonging
to concentration." [Go back]
11."No
obstacle," i.e., for the attainment of the path and fruition (of Arahatship),
says Comy. For a Non-returner who has eliminated the fetter of sense-desire,
there is no attachment to tasty food. [Go
back]
12."With
a mind of Loving-kindness" (metta-sahagatena cetasa). This, and the
following, refer to the four Divine Abidings (brahma-vihara). On
these see Wheel Nos. 6 and 7. [Go
back]
13."He
understands what exists, what is low, what is excellent" (so 'atthi idam
atthi hinam atthi panitam...' pajanati).
Comy.:
"Having shown the Non-returner's meditation on the Divine Abidings, the
Blessed One now shows his practice of insight (vipassana), aiming
at Arahatship; and he indicates his attainment of it by the words: 'He
understands what exists,' etc. This Non-returner, having arisen from the
meditation on any of the four Divine Abidings, defines as 'mind' (nama)
those very states of the Divine Abidings and the mental factors associated
with them. He then defines as 'matter' (rupa) the heart base (hadaya-vatthu)
being the physical support (of mind) and the four elements which, on their
part, are the support of the heart base. In that way he defines as 'matter'
the elements and corporeal phenomena derived from them (bhutupadayadhamma).
When defining 'mind and matter' in this manner, 'he understands what
exists' (atthi idan'ti; lit. 'There is this'). Hereby a definition
of the truth of suffering has been given."
"Then,
in comprehending the origin of that suffering, he understands 'what
is low.' Thereby the truth of the origin of suffering has been defined.
Further, by investigating the means of giving it up, he understands 'what
is excellent. Hereby the truth of the path has been defined." [Go
back]
14."...and
what escape there is from this (whole) field of perception" (atthi uttari
imassa saññaga-tassa nissaranam). Comy.: "He knows: 'There is Nibbana
as an escape beyond that perception of the Divine Abidings attained by
me.' Hereby the truth of cessation has been defined." [Go
back]
15.
Comy.: "When, by insight-wisdom (vipassana), he thus knows the Four
Noble Truths in these four ways (i.e., 'what exists,' etc.); and when he
thus sees them by path-wisdom (magga-pañña).[Go
back]
16.Kamasava
bhavasava avijjasava. The mention of liberation from the cankers (asava)
indicates the monk's attainment of Arahatship which is also called "exhaustion
of the cankers" (asavakkhaya).[Go
back]
17."Bathed
with the inner bathing" (sinato antarena sinanena). According
to the Comy., the Buddha used this phrase to rouse the attention of the
brahmin Sundarika Bharadvaja, who was in the assembly and who believed
in purification by ritual bathing. The Buddha foresaw that if he were to
speak in praise of "purification by bathing," the brahmin would feel inspired
to take ordination under him and finally attain to Arahatship. [Go
back]
18.Bharadvaja
was the clan name of the brahmin. Sundarika was the name of the
river to which that brahmin ascribed purifying power. See also the Sundarika-Bharadvaja
Sutta in the Sutta Nipata.[Go
back]
19.
Based on Bhikkhu Ñanamoli's version, with a few alterations. [Go
back]
20.
Three are fords; the other four are rivers. [Go
back]
21.
The text has Phaggu which is a day of brahminic purification in
the month of Phagguna (February-March). Ñanamoli translates it as "Feast
of Spring." [Go back]
22.
Uposatha. [Go back]
23.
"It is here, 0 brahmin, that you should bathe." Comy.: i.e., in
the Buddha's Dispensation, in the waters of the Noble Eightfold Path.
In
the Psalms of the Sisters (Therigatha), the nun Punnika speaks to
a brahmin as follows:
Nay
now, who, ignorant to the ignorant,
Hath
told thee this: that water-baptism
From
evil kamma can avail to free?
Why
then the fishes and the tortoises,
The
frogs, the watersnake, the crocodiles
And
all that haunt the water straight to heaven
Will
go. Yea, all who evil kamma work --
Butchers
of sheep and swine, fishers, hunters of game,
Thieves,
murderers -- so they but splash themselves
With
water, are from evil kamma free!
--
Transl. by C. A. F. Rhys Davids, from Early Buddhist Poetry, ed.
I. B. Horner Publ. by Ananda Semage, Colombo 11
[Go
back]
Revised: Thu
1 April 1999 ; http://world.std.com/~metta/canon/majjhima/mn7.html
