Tam tạng Pāli · Tam tạng Pāli — bản tiếng Anh · Kinh tạng › Dīgha Nikāya
The Fruits of the Ascetic Life (DN2)
- Dịch giả
- sujato
- Thông tin
- Mã SuttaCentral: DN2
4.3.2. Immersion
4.3.2.1. Sense Restraint
And how does a mendicant guard the sense doors?77
When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details.
If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.78
When they hear a sound with their ears …
When they smell an odor with their nose …
When they taste a flavor with their tongue …
When they feel a touch with their body …
When they know an idea with their mind, they don’t get caught up in the features and details.
If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.
When they have this noble sense restraint, they experience an unsullied bliss inside themselves.79
That’s how a mendicant guards the sense doors.
4.3.2.2. Mindfulness and Situational Awareness
And how does a mendicant have mindfulness and situational awareness?80
It’s when a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.81
That’s how a mendicant has mindfulness and situational awareness.
4.3.2.3. Contentment
And how is a mendicant content?
It’s when a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things.82
They’re like a bird: wherever it flies, wings are its only burden.
In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things.
That’s how a mendicant is content.
4.3.2.4. Giving Up the Hindrances
When they have this spectrum of noble ethics, this noble sense restraint, this noble mindfulness and situational awareness, and this noble contentment,83
they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.
After the meal, they return from almsround, sit down cross-legged, set their body straight, and bring mindfulness to the present.84
Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness.85
Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will.86
Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness.87
Giving up restlessness and remorse, they meditate without restlessness, their mind settled internally, cleansing the mind of restlessness and remorse.88
Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.89
Suppose a man who has gotten into debt were to apply himself to work,90
and his efforts proved successful.
He would pay off the original loan and have enough left over to support his partner.
Thinking about this,
he’d be filled with joy and happiness.
Suppose there was a person who was sick, suffering, gravely ill. They’d lose their appetite and get physically weak.
But after some time they’d recover from that illness, and regain their appetite and their strength.
Thinking about this,
they’d be filled with joy and happiness.
Suppose a person was imprisoned in a jail.
But after some time they were released from jail, safe and sound, with no loss of wealth.
Thinking about this,
they’d be filled with joy and happiness.
Suppose a person was a bondservant. They would not be their own master, but indentured to another, unable to go where they wish.
But after some time they’d be freed from servitude. They would be their own master, not indentured to another, a freeman able to go where they wish.
Thinking about this,
they’d be filled with joy and happiness.
Suppose there was a person with wealth and property who was traveling along a desert road, which was perilous, with nothing to eat.
But after some time they crossed over the desert safely, arriving within a village, a sanctuary free of peril.
Thinking about this,
they’d be filled with joy and happiness.
In the same way, as long as these five hindrances are not given up inside themselves, a mendicant regards them as a debt, a disease, a prison, slavery, and a desert crossing.91
But when these five hindrances are given up inside themselves, a mendicant regards this as freedom from debt, good health, release from prison, emancipation, and a place of sanctuary at last.92
Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed.93
4.3.2.5. First Absorption
Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.94
They drench, steep, fill, and spread themselves with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.95
It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out.96
In the same way, a mendicant drenches, steeps, fills, and spreads themselves with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.
This, Great King, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.97
4.3.2.6. Second Absorption
Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.98
They drench, steep, fill, and spread themselves with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion.
It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and the heavens would not properly bestow showers from time to time.99
But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water.100
In the same way, a mendicant drenches, steeps, fills, and spreads themselves with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion.
This too, Great King, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
4.3.2.7. Third Absorption
Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’101
They drench, steep, fill, and spread themselves with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture.
It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked with cool water.102
In the same way, a mendicant drenches, steeps, fills, and spreads themselves with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture.
This too, Great King, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
4.3.2.8. Fourth Absorption
Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.103
They sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind.104
It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth.105
In the same way, they sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind.
This too, Great King, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
4.3.3. The Eight Knowledges
4.3.3.1. Knowledge and Vision
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge and vision.106
They understand:
‘This body of mine is formed. It’s made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction.107
And this consciousness of mine is attached to it, tied to it.’108
Suppose there was a beryl gem that was naturally lustrous, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities.
And it was strung with a thread of blue, yellow, red, white, or golden brown.109
And a person with clear eyes were to take it in their hand and examine it:
‘This beryl gem is naturally lustrous, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities.
And it’s strung with a thread of blue, yellow, red, white, or golden brown.’
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge and vision.110
This too, Great King, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
4.3.3.2. Mind-Made Body
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward the creation of a mind-made body.111
From this body they create another body—formed, mind-made, whole in its major and minor limbs, not deficient in any faculty.112
Suppose a person was to draw a reed out from its sheath.
They’d think:
‘This is the reed, this is the sheath. The reed and the sheath are different things. The reed has been drawn out from the sheath.’
Or suppose a person was to draw a sword out from its scabbard.
They’d think:
‘This is the sword, this is the scabbard. The sword and the scabbard are different things. The sword has been drawn out from the scabbard.’
Or suppose a person was to draw a snake out from its slough.
They’d think:
‘This is the snake, this is the slough. The snake and the slough are different things. The snake has been drawn out from the slough.’
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward the creation of a mind-made body.
From this body they create another body—formed, mind-made, whole in its major and minor limbs, not deficient in any faculty.
This too, Great King, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
4.3.3.3. Psychic Powers
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward psychic power.113
They wield the many kinds of psychic power: multiplying themselves and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the realm of divinity.114
Suppose a deft potter or their apprentice had some well-prepared clay. They could produce any kind of pot that they like.115
Or suppose a deft ivory-carver or their apprentice had some well-prepared ivory. They could produce any kind of ivory item that they like.
Or suppose a deft goldsmith or their apprentice had some well-prepared gold. They could produce any kind of gold item that they like.116
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward psychic power.
This too, Great King, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
4.3.3.4. Clairaudience
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward clairaudience.117
With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and heavenly, whether near or far.118
Suppose there was a person traveling along the road. They’d hear the sound of drums, clay drums, horns, kettledrums, and tom-toms. They’d think: ‘That’s the sound of drums,’ and ‘that’s the sound of clay drums,’ and ‘that’s the sound of horns, kettledrums, and tom-toms.’119
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward clairaudience.
With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and heavenly, whether near or far.
This too, Great King, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
4.3.3.5. Encompassing the Minds of Others
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward encompassing the minds of others.120
They understand the minds of other beings and individuals, having encompassed them with their own mind.
They understand mind with greed as ‘mind with greed’,
and mind without greed as ‘mind without greed’.
They understand mind with hate …
mind without hate …
mind with delusion …
mind without delusion …
constricted mind …
scattered mind …
expansive mind …
unexpansive mind …
mind that is not supreme …
mind that is supreme …
immersed mind …
unimmersed mind …
freed mind …
They understand unfreed mind as ‘unfreed mind’.
Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they had a spot they’d know ‘I have a spot,’ and if they had no spots they’d know ‘I have no spots.’121
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward encompassing the minds of others.
They understand the minds of other beings and individuals, having encompassed them with their own mind.
This too, Great King, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
4.3.3.6. Recollection of Past Lives
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward recollection of past lives.122
They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.123
Suppose a person was to leave their home village and go to another village. From that village they’d go to yet another village. And from that village they’d return to their home village. They’d think: ‘I went from my home village to another village. There I stood like this, sat like that, spoke like this, or kept silent like that. From that village I went to yet another village. There too I stood like this, sat like that, spoke like this, or kept silent like that. And from that village I returned to my home village.’124
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward recollection of past lives.
This too, Great King, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
4.3.3.7. Clairvoyance
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the death and rebirth of sentient beings.
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds.125
Suppose there was a stilt longhouse at the central square. A person with clear eyes standing there might see humans entering and leaving a house, walking along the streets and paths, and sitting at the central square. They’d think: ‘These are people entering and leaving a house, walking along the streets and paths, and sitting at the central square.’126
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the death and rebirth of sentient beings.
This too, Great King, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
4.3.3.8. Ending of Defilements
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the ending of defilements.127
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.128
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.129
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.130
When they’re freed, they know they’re freed.131
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’132
Suppose that in a mountain glen there was a lake that was transparent, clear, and unclouded. A person with clear eyes standing on the bank would see the clams and mussels, pebbles and gravel, and schools of fish swimming about or staying still. They’d think: ‘This lake is transparent, clear, and unclouded. And here are the clams and mussels, pebbles and gravel, and schools of fish swimming about or staying still.’133
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the ending of defilements.
This too, Great King, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
And, Great King, there is no other fruit of the ascetic life apparent in the present life which is better and finer than this.”134
5. Ajātasattu Declares Himself a Lay Follower
When the Buddha had spoken, King Ajātasattu said to him,
“Excellent, sir! Excellent!135
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways.
I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.136
From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.
I made a mistake, sir. It was foolish, stupid, and unskillful of me to take the life of my father, a just and principled king, for the sake of authority.137
Please, sir, accept my mistake for what it is, so I will restrain myself in future.”138
“Indeed, Great King, you made a mistake. It was foolish, stupid, and unskillful of you to take the life of your father, a just and principled king, for the sake of sovereignty.139
But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.
For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.”140
When the Buddha had spoken, King Ajātasattu said to him,
“Well, now, sir, I must go. I have many duties, and much to do.”
“Please, Great King, go at your convenience.”
Then the king, having approved and agreed with what the Buddha said, rose from his seat, bowed, and respectfully circled him, keeping him on his right, before leaving.
Soon after the king had left, the Buddha addressed the mendicants:
“The king is broken, mendicants,141
he is ruined.
If he had not taken the life of his father, a just and principled king, the stainless, immaculate vision of the Dhamma would have arisen in him in that very seat.”142
That is what the Buddha said.
Satisfied, the mendicants approved what the Buddha said.
Nguồn: Bản tiếng Anh từ SuttaCentral, nhiều dịch giả (tên dịch giả ghi ở từng bài). Nguyên bản Pāli và bản dịch trên Bilara: CC0 1.0. Các bản dịch khác: dùng theo sự đồng ý của SuttaCentral và các bên giữ bản quyền.