Saṃyutta Nikāya (SN) - Tương Ưng Bộ Kinh - The Connected Discourses of the Buddha
[3] Khandhavaggapāḷi - Thiên Uẩn - The Book of the Aggregates
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[04] Okkanta Saṃyutta
Tương Ưng Nhập
Connected Discourses on Entering [225]
♦ 1. Cakkhusuttaṃ (SN 25.1) – I. Con Mắt (S.iii,225) – 1. The Eye
| ♦ 302. sāvatthinidānaṃ. | 1-2) Nhân duyên tại Sāvatthī... | 1-2) At Sāvatthī… |
| “cakkhuṃ, bhikkhave, aniccaṃ vipariṇāmi aññathābhāvi; sotaṃ aniccaṃ vipariṇāmi aññathābhāvi; ghānaṃ aniccaṃ vipariṇāmi aññathābhāvi; jivhā aniccā vipariṇāmī aññathābhāvī {vipariṇāminī aññathābhāvinī (?)}; kāyo anicco vipariṇāmī aññathābhāvī; mano anicco vipariṇāmī aññathābhāvī. | 3) -- Này các Tỷ-kheo, mắt là vô thường, biến hoại, đổi khác. Tai là vô thường, biến hoại, đổi khác. Mũi là vô thường, biến hoại, đổi khác. Lưỡi là vô thường, biến hoại, đổi khác. Thân là vô thường, biến hoại, đổi khác. Ý là vô thường, biến hoại, đổi khác. | 3) — “Bhikkhus, the eye is impermanent, changing, becoming otherwise. The ear … The nose … The tongue … The body … The mind is impermanent, changing, becoming otherwise. |
| yo, bhikkhave, ime dhamme evaṃ saddahati adhimuccati — ayaṃ vuccati saddhānusārī, okkanto sammattaniyāmaṃ, sappurisabhūmiṃ okkanto, vītivatto puthujjanabhūmiṃ; abhabbo taṃ kammaṃ kātuṃ, yaṃ kammaṃ katvā nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā upapajjeyya; abhabbo ca {abhabbova (sī. syā. kaṃ.)} tāva kālaṃ kātuṃ yāva na sotāpattiphalaṃ sacchikaroti”. | 4) -- Này các Tỷ-kheo, ai có lòng tin, có tín giải đối với những pháp này; vị ấy được gọi là Tùy tín hành, đã nhập Chánh tánh, đã nhập Chân nhân địa, đã vượt phàm phu địa. Vị ấy không có thể làm những hành động gì, do làm hành động ấy phải sanh vào địa ngục, bàng sanh, ngạ quỷ; một vị không có thể mệnh chung mà không chứng quả Dự lưu. | 4) — One who places faith in these teachings and resolves on them thus is called a faith-follower, one who has entered the fixed course of rightness, entered the plane of superior persons, transcended the plane of the worldlings. He is incapable of doing any deed by reason of which he might be reborn in hell, in the animal realm, or in the domain of ghosts; he is incapable of passing away without having realized the fruit of stream-entry. (268) |
| ♦ “yassa kho, bhikkhave, ime dhammā evaṃ paññāya mattaso nijjhānaṃ khamanti, ayaṃ vuccati — ‘dhammānusārī, okkanto sammattaniyāmaṃ, sappurisabhūmiṃ okkanto, vītivatto puthujjanabhūmiṃ; abhabbo taṃ kammaṃ kātuṃ, yaṃ kammaṃ katvā nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā upapajjeyya; abhabbo ca tāva kālaṃ kātuṃ yāva na sotāpattiphalaṃ sacchikaroti’. | 5) Với ai, này các Tỷ-kheo, kham nhẫn một ít Thiền quán, như vậy với trí tuệ về những pháp này; vị ấy được gọi là Tùy pháp hành, đã nhập Chánh tánh, đã nhập Chân nhân địa, đã vượt phàm phu địa. Vị ấy không có thể làm những hành động gì, do làm hành động ấy, phải sanh vào địa ngục, bàng sanh, ngạ quỷ; một vị không có thể mệnh chung mà không chứng quả Dự lưu. | 5) “One for whom these teachings are accepted thus after being pondered to a sufficient degree with wisdom is called a Dhamma-follower, (269) one who has entered the fixed course of rightness, entered the plane of superior persons, transcended the plane of the worldlings. He is incapable of doing any deed by reason of which he might be reborn in hell, in the animal realm, or in the domain of ghosts; he is incapable of passing away without having realized the fruit of stream-entry. |
| yo, bhikkhave, ime dhamme evaṃ pajānāti evaṃ passati, ayaṃ vuccati — ‘sotāpanno avinipātadhammo niyato sambodhiparāyano’”ti. paṭhamaṃ. | 6) Với ai, này các Tỷ-kheo, đối với những pháp này, biết rõ như vậy, thấy như vậy, vị ấy được gọi là đã chứng Dự lưu, không còn bị thối đọa, quyết chắc hướng đến giác ngộ. | 6) “One who knows and sees these teachings thus is called a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination.” (270) |
♦ 2. Rūpasuttaṃ (SN 25.2) – II. Sắc – 2. Forms
| ♦ 303. sāvatthinidānaṃ. | (Như kinh trên, chỉ thế "mắt, tai, mũi, lưỡi, thân, ý" bằng "sắc, thanh, hương, vị, xúc, pháp"). | 1-2) At Sāvatthī… |
| “rūpā, bhikkhave, aniccā vipariṇāmino aññathābhāvino; saddā aniccā vipariṇāmino aññathābhāvino; gandhā aniccā vipariṇāmino aññathābhāvino; rasā aniccā vipariṇāmino aññathābhāvino; phoṭṭhabbā aniccā vipariṇāmino aññathābhāvino; dhammā aniccā vipariṇāmino aññathābhāvino. | 3) — “Bhikkhus, forms are impermanent, changing, becoming otherwise. Sounds … Odours … Tastes … Tactile objects … Mental phenomena are impermanent, changing, becoming otherwise. [226] | |
| yo, bhikkhave, ime dhamme evaṃ saddahati adhimuccati, ayaṃ vuccati saddhānusārī, okkanto sammattaniyāmaṃ, sappurisabhūmiṃ okkanto, vītivatto puthujjanabhūmiṃ; abhabbo taṃ kammaṃ kātuṃ, yaṃ kammaṃ katvā nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā upapajjeyya; abhabbo ca tāva kālaṃ kātuṃ yāva na sotāpattiphalaṃ sacchikaroti”. | 4) — One who places faith in these teachings and resolves on them thus is called a faith-follower, one who has entered the fixed course of rightness…; he is incapable of passing away without having realized the fruit of stream-entry. | |
| ♦ “yassa kho, bhikkhave, ime dhammā evaṃ paññāya mattaso nijjhānaṃ khamanti, ayaṃ vuccati — ‘dhammānusārī, okkanto sammattaniyāmaṃ, sappurisabhūmiṃ okkanto, vītivatto puthujjanabhūmiṃ; abhabbo taṃ kammaṃ kātuṃ, yaṃ kammaṃ katvā nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā upapajjeyya; abhabbo ca tāva kālaṃ kātuṃ yāva na sotāpattiphalaṃ sacchikaroti’. | 5) “One for whom these teachings are accepted thus after being pondered to a sufficient degree with wisdom is called a Dhamma-follower, one who has entered the fixed course of rightness…; he is incapable of passing away without having realized the fruit of stream-entry. | |
| yo, bhikkhave, ime dhamme evaṃ pajānāti evaṃ passati, ayaṃ vuccati — ‘sotāpanno avinipātadhammo niyato sambodhiparāyano’”ti. dutiyaṃ. | 6) “One who knows and sees these teachings thus is called a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination.” |
♦ 3. Viññāṇasuttaṃ (SN 25.3) – III. Thức – 3. Consciousness
| ♦ 304. sāvatthinidānaṃ. | (Như kinh trên, chỉ thế vào "nhãn thức, nhĩ thức, tỷ thức, thiệt thức, thân thức, ý thức"). | 1-2) At Sāvatthī. |
| “cakkhuviññāṇaṃ, bhikkhave, aniccaṃ vipariṇāmi aññathābhāvi; sotaviññāṇaṃ... ghānaviññāṇaṃ... jivhāviññāṇaṃ... kāyaviññāṇaṃ... manoviññāṇaṃ aniccaṃ vipariṇāmi aññathābhāvi. | 3-6) — “Bhikkhus, eye-consciousness is impermanent, changing, becoming otherwise. Ear-consciousness … Nose-consciousness … Tongue-consciousness … Body-consciousness … Mind-consciousness is impermanent, changing, becoming otherwise. | |
| yo bhikkhave ... pe ... sambodhiparāyano”ti. tatiyaṃ. | One who … with enlightenment as his destination.” |
♦ 4. Samphassasuttaṃ (SN 25.4) – IV. Xúc – 4. Contact
| ♦ 305. sāvatthinidānaṃ. | (Như kinh trên, chỉ thế vào "nhãn xúc, nhĩ xúc, tỷ xúc, thiệt xúc, thân xúc, ý xúc"). | 1-2) At Sāvatthī… |
| “cakkhusamphasso, bhikkhave, anicco vipariṇāmī aññathābhāvī; sotasamphasso... ghānasamphasso... jivhāsamphasso... kāyasamphasso... manosamphasso anicco vipariṇāmī aññathābhāvī. | 3-6) — “Bhikkhus, eye-contact is impermanent, changing, becoming otherwise. Ear-contact … Nose-contact … Tongue-contact … Body-contact … Mind-contact is impermanent, changing, becoming otherwise. | |
| yo, bhikkhave, ime dhamme evaṃ saddahati adhimuccati, ayaṃ vuccati ‘saddhānusārī ... pe ... sambodhiparāyano’”ti. catutthaṃ. | One who … with enlightenment as his destination.” |
♦ 5. Samphassajāsuttaṃ (SN 25.5) – V. Thọ – 5. Feeling
| ♦ 306. sāvatthinidānaṃ. | (Như kinh trên, chỉ thế vào "thọ do nhãn xúc sanh, thọ do nhĩ xúc sanh, thọ do tỷ xúc sanh, thọ do thiệt xúc sanh, thọ do thân xúc sanh, thọ do ý xúc sanh"). | 1-2) At Sāvatthī. |
| “cakkhusamphassajā, bhikkhave, vedanā aniccā vipariṇāmī aññathābhāvī; sotasamphassajā vedanā ... pe ... ghānasamphassajā vedanā ... pe ... jivhāsamphassajā vedanā ... pe ... kāyasamphassajā vedanā ... pe ... manosamphassajā vedanā aniccā vipariṇāmī aññathābhāvī. | 3-6) — “Bhikkhus, feeling born of eye-contact is impermanent, changing, becoming otherwise. Feeling born of ear-contact … Feeling born of nose-contact … Feeling born of tongue-contact … Feeling born of body-contact … Feeling born of mind-contact is impermanent, changing, becoming otherwise. | |
| yo, bhikkhave, ime dhamme evaṃ saddahati adhimuccati, ayaṃ vuccati ‘saddhānusārī ... pe ... sambodhiparāyano’”ti. pañcamaṃ. | One who … with enlightenment as his destination.” [227] |
♦ 6. Rūpasaññāsuttaṃ (SN 25.6) – VI. Tưởng – 6. Perception
| ♦ 307. sāvatthinidānaṃ. | (Như kinh trên, chỉ thế vào "sắc tưởng, thanh tưởng, hương tưởng, vị tưởng, xúc tưởng, pháp tưởng"). | 1-2) At Sāvatthī… |
| “rūpasaññā, bhikkhave, aniccā vipariṇāmī aññathābhāvī; saddasaññā... gandhasaññā... rasasaññā... phoṭṭhabbasaññā... dhammasaññā aniccā vipariṇāmī aññathābhāvī. | 3-6) — “Bhikkhus, perception of forms is impermanent, changing, becoming otherwise. Perception of sounds … Perception of odors … Perception of tastes … Perception of tactile objects … Perception of mental phenomena is impermanent, changing, becoming otherwise. | |
| yo, bhikkhave, ime dhamme evaṃ saddahati adhimuccati, ayaṃ vuccati ‘saddhānusārī ... pe ... sambodhiparāyano’”ti. chaṭṭhaṃ. | One who … with enlightenment as his destination.” |
♦ 7. Rūpasañcetanāsuttaṃ (SN 25.7) – VII. Tư – 7. Volition
| ♦ 308. sāvatthinidānaṃ. | (Như kinh trên, chỉ thế vào "sắc tư, thanh tư, hương tư, vị tư, xúc tư, pháp tư"). | 1-2) At Sāvatthī… |
| “rūpasañcetanā, bhikkhave, aniccā vipariṇāmī aññathābhāvī; saddasañcetanā... gandhasañcetanā... rasasañcetanā... phoṭṭhabbasañcetanā... dhammasañcetanā aniccā vipariṇāmī aññathābhāvī. | 3-6) — “Bhikkhus, volition regarding forms is impermanent, changing, becoming otherwise. Volition regarding sounds … Volition regarding odors … Volition regarding tastes … Volition regarding tactile objects … Volition regarding mental phenomena is impermanent, changing, becoming otherwise. | |
| yo, bhikkhave, ime dhamme evaṃ saddahati adhimuccati, ayaṃ vuccati ‘saddhānusārī ... pe ... sambodhiparāyano’”ti. sattamaṃ. |
One who … with enlightenment as his destination.” |
♦ 8. Rūpataṇhāsuttaṃ (SN 25.8) – VIII. Ái – 8. Craving
| ♦ 309. sāvatthinidānaṃ. | (Như kinh trên, chỉ thế vào "sắc ái, thanh ái, hương ái, vị ái, xúc ái, pháp ái"). | 1-2) At Sāvatthī… |
| “rūpataṇhā, bhikkhave, aniccā vipariṇāmī aññathābhāvī; saddataṇhā... gandhataṇhā... rasataṇhā... phoṭṭhabbataṇhā... dhammataṇhā aniccā vipariṇāmī aññathābhāvī. | 3-6) — “Bhikkhus, craving for forms is impermanent, changing, becoming otherwise. Craving for sounds … Craving for odors … Craving for tastes … Craving for tactile objects … Craving for mental phenomena is impermanent, changing, becoming otherwise. | |
| yo, bhikkhave, ime dhamme evaṃ saddahati adhimuccati, ayaṃ vuccati ‘saddhānusārī ... pe ... sambodhiparāyano’”ti. aṭṭhamaṃ. | One who … with enlightenment as his destination.” |
♦ 9. Pathavīdhātusuttaṃ (SN 25.9) – IX. Giới – 9. Elements
| ♦ 310. sāvatthinidānaṃ. | (Như kinh trên, chỉ thế vào "địa giới, thủy giới, hỏa giới, phong giới, không giới, thức giới"). | 1-2) At Sāvatthī… |
| “pathavīdhātu, bhikkhave, aniccā vipariṇāmī aññathābhāvī; āpodhātu... tejodhātu... vāyodhātu... ākāsadhātu... viññāṇadhātu aniccā vipariṇāmī aññathābhāvī. | 3-6) — “Bhikkhus, the earth element is impermanent, changing, becoming otherwise. The water element … The heat element … The air element … The space element … The consciousness element is impermanent, changing, becoming otherwise. (271) | |
| yo, bhikkhave, ime dhamme evaṃ saddahati adhimuccati, ayaṃ vuccati ‘saddhānusārī ... pe ... sambodhiparāyano’”ti. navamaṃ. | One who … with enlightenment as his destination.” |
♦ 10. Khandhasuttaṃ (SN 25.10) – X. Uẩn (S.iii,227) – 10. Aggregates
| ♦ 311. sāvatthinidānaṃ. | (Như kinh trên, chỉ thế vào "sắc uẩn, thọ uẩn, tưởng uẩn, hành uẩn, thức uẩn"). | 1-2) At Sāvatthī… |
| “rūpaṃ, bhikkhave, aniccaṃ vipariṇāmi aññathābhāvi; vedanā aniccā vipariṇāmī aññathābhāvī; saññā... saṅkhārā aniccā vipariṇāmino aññathābhāvino; viññāṇaṃ aniccaṃ vipariṇāmi aññathābhāvi. | 3) — “Bhikkhus, form is impermanent, changing, becoming otherwise. Feeling … Perception … Volitional formations … Consciousness is impermanent, changing, becoming otherwise. | |
| yo, bhikkhave, ime dhamme evaṃ saddahati adhimuccati, ayaṃ vuccati saddhānusārī, okkanto sammattaniyāmaṃ, sappurisabhūmiṃ okkanto, vītivatto puthujjanabhūmiṃ; abhabbo taṃ kammaṃ kātuṃ, yaṃ kammaṃ katvā nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā upapajjeyya; abhabbo ca tāva kālaṃ kātuṃ yāva na sotāpattiphalaṃ sacchikaroti”. | 4) One who places faith in these teachings and resolves on them thus is called a faith-follower, one who has entered the fixed course of rightness, [228] entered the plane of superior persons, transcended the plane of the worldlings. He is incapable of doing any deed by reason of which he might be reborn in hell, in the animal realm, or in the domain of ghosts; he is incapable of passing away without having realized the fruit of stream-entry. | |
| ♦ “yassa kho, bhikkhave, ime dhammā evaṃ paññāya mattaso nijjhānaṃ khamanti, ayaṃ vuccati — ‘dhammānusārī, okkanto sammattaniyāmaṃ, sappurisabhūmiṃ okkanto, vītivatto puthujjanabhūmiṃ; abhabbo taṃ kammaṃ kātuṃ, yaṃ kammaṃ katvā nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā upapajjeyya; abhabbo ca tāva kālaṃ kātuṃ yāva na sotāpattiphalaṃ sacchikaroti’. | 5) “One for whom these teachings are accepted thus after being pondered to a sufficient degree with wisdom is called a Dhamma-follower, one who has entered the fixed course of rightness, entered the plane of superior persons, transcended the plane of the worldlings. He is incapable of doing any deed by reason of which he might be reborn in hell, in the animal realm, or in the domain of ghosts; he is incapable of passing away without having realized the fruit of stream-entry. | |
| yo, bhikkhave, ime dhamme evaṃ pajānāti evaṃ passati, ayaṃ vuccati — ‘sotāpanno avinipātadhammo niyato sambodhiparāyano’”ti. dasamaṃ. | 6) “One who knows and sees these teachings thus is called a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination.” | |
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♦ okkantasaṃyuttaṃ {okkantikasaṃyuttaṃ (pī. ka.)} samattaṃ. ♦ tassuddānaṃ — ♦ cakkhu rūpañca viññāṇaṃ, phasso ca vedanāya ca. ♦ saññā ca cetanā taṇhā, dhātu khandhena te dasāti. |
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(268) The faith-follower (saddhānusārī) and the Dhamma-follower (dhammānusārī), described just below, are the two classes of disciples who are practising for realization of the fruit of stream-entry. The two are the lowest ranking members of a comprehensive sevenfold typology of noble disciples found, with formal definitions, at MN I 477–79. The seven types are also defined, somewhat differently, at Pp 14–15 (§§30–36) and at Vism 659–60 (Ppn 21:74–78). The faith-follower and the Dhamma-follower are also distinguished at 55:24 (V 377,8–24) and 55:25 (V 379,10–21), though the terms themselves are not used there. At 48:12–17 they come at the end of the more usual list of noble persons, in place of the one practising for the realization of the fruit of stream-entry, and here the faith-follower is placed below the Dhamma-follower for the reason that his faculties are weaker.
Briefly, the faith-follower and the Dhamma-follower differ with regard to their dominant faculty: the former relies on faith as the vehicle of progress, the latter on wisdom. When they attain the fruit of stream-entry, the former becomes “one liberated by faith” (saddhāvimutta; see MN I 478,29–34), the latter “one attained by view” (diṭṭhippatta; see MN I 478,18–23).
According to the Abhidhamma system, with its conception of the supramundane path as lasting for only a single mind-moment, both the faith-follower and the Dhamma-follower should be such for only the one mind-moment of the path. This interpretation, however, though advocated by the commentaries, is difficult to reconcile with the Nikāyas. For an interesting discussion of the two models, see Gethin, The Buddhist Path to Awakening, pp. 129–33.
Spk explains “the fixed course of rightness” (sammattaniyā ma) as the noble path (ariyamagga). On the clause, “he is incapable of passing away without having realized the fruit of stream-entry,” Spk says that once the path has arisen there can be no obstruction to the fruit. It quotes Pp 13 (§20): “Should this person be one practising for the realization of the fruit of stream-entry, and should it be the time when the aeon is to burn up, the aeon will not burn up until that person realizes the fruit of stream-entry.”
(269) On the Dhamma-follower, see n. 268. The commentaries do not clarify the syntax of the expression ime dhammā evaṃ paññāya mattaso nijjhānaṃ khamanti. Though nijjhānam is accusative, in English idiom it is more naturally rendered with an ablative sense.
Spk: Mattaso nijjhānaṃ khamantī ti pamāṇato olokanaṃ khamanti; “Accepted after being pondered to a sufficient degree”: accepted in measure (through) examination. Spk pṭ: Olokanan ti saccābhisamayasaṅkhātaṃ dassanaṃ; khamanti sahanti, ñayantī ti attho; “Examination”: vision consisting in the breakthrough to the truths. “Accepted”: consented to, meaning “are known.”
Spk-pṭ is trying to identify the Dhamma-follower’s “examination” or “pondering” of the teachings with the breakthrough to the truths achieved on the occasion of stream-entry, but the sutta itself distinguishes them, the former being merely preliminary to the latter.
(270) This statement makes it clear how the stream-enterer dif-fers from those on the way to stream-entry. The faith-follower accepts the teachings on trust (with a limited degree of understanding), the Dhamma-follower through investigation; but the stream-enterer has known and seen the teachings directly. I read with Se: evaṃ jānāti evaṃ passati.
(271) Viññāṇadhātu is missing in Ee, but found in Be and Se.
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Nguồn (Source):
- Pāḷi: digitalpalireader.online
- Vietnamese: (HT. Thích Minh Châu dịch): khemarama.net
- English: (Translated by Bhikkhu Bodhi): en.khemarama.net
