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I. Con Mắt (S.iii,225)
1-2) Nhân duyên tại Sàvatthi...
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.
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.
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.
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.
II. Sắc
(Như kinh trên, chỉ thế "mắt, tai, mũi, lưỡi, thân, ý" bằng "sắc, thanh, hương, vị, xúc, pháp").
III. Thức
(Như kinh trên, chỉ thế vào "nhãn thức, nhĩ thức, tỷ thức, thiệt thức, thân thức, ý thức").
IV. Xúc
(Như kinh trên, chỉ thế vào "nhãn xúc, nhĩ xúc, tỷ xúc, thiệt xúc, thân xúc, ý xúc").
V. Thọ
(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").
VI. Tưởng
(Như kinh trên, chỉ thế vào "sắc tưởng, thanh tưởng, hương tưởng, vị tưởng, xúc tưởng, pháp tưởng").
VII. Tư
(Như kinh trên, chỉ thế vào "sắc tư, thanh tư, hương tư, vị tư, xúc tư, pháp tư").
VIII. Ái
(Như kinh trên, chỉ thế vào "sắc ái, thanh ái, hương ái, vị ái, xúc ái, pháp ái").
IX. Giới
(Như kinh trên, chỉ thế vào "địa giới, thủy giới, hỏa giới, phong giới, không giới, thức giới").
X. Uẩn (S.iii,227)
(Như kinh trên, chỉ thế vào "sắc uẩn, thọ uẩn, tưởng uẩn, hành uẩn, thức uẩn").
1 The Eye
At Sāvatthī. “Bhikkhus, the eye is impermanent, changing, becoming otherwise. The ear … The nose … The tongue … The body … The mind is impermanent, changing, becoming otherwise. 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
“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.
“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 Forms
At Sāvatthī. “Bhikkhus, forms are impermanent, changing, becoming otherwise. Sounds … Odours … Tastes … Tactile objects … Mental phenomena are impermanent, changing, becoming otherwise. [226] 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.
“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.
“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 Consciousness
At Sāvatthī. “Bhikkhus, eye-consciousness is impermanent, changing, becoming otherwise. Ear-consciousness … Nose-consciousness … Tongue- consciousness … Body-consciousness … Mind-consciousness is impermanent, changing, becoming otherwise. One who … with enlightenment as his destination.”
4 Contact
At Sāvatthī. “Bhikkhus, eye-contact is impermanent, changing, becoming otherwise. Ear-contact … Nose-contact … Tongue-contact … Body-contact
… Mind-contact is impermanent, changing, becoming otherwise. One who
… with enlightenment as his destination.”
5 Feeling
At Sāvatthī. “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. One who … with enlightenment as his destination.” [227]
6 Perception
At Sāvatthī. “Bhikkhus, perception of forms is impermanent, changing, becoming otherwise. Perception of sounds … Perception of odours … Perception of tastes … Perception of tactile objects … Perception of mental phenomena is impermanent, changing, becoming otherwise. One who … with enlightenment as his destination.”
7 Volition
At Sāvatthī. “Bhikkhus, volition regarding forms is impermanent, changing, becoming otherwise. Volition regarding sounds … Volition regarding odours … Volition regarding tastes … Volition regarding tactile objects … Volition regarding mental phenomena is impermanent, changing, becoming otherwise. One who … with enlightenment as his destination.”
8 Craving
At Sāvatthī. “Bhikkhus, craving for forms is impermanent, changing, becoming otherwise. Craving for sounds … Craving for odours … Craving for tastes … Craving for tactile objects … Craving for mental phenomena is impermanent, changing, becoming otherwise. One who … with enlightenment as his destination.”
9 Elements
At Sāvatthī. “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 One who … with enlightenment as his destination.”
10 Aggregates
At Sāvatthī. “Bhikkhus, form is impermanent, changing, becoming otherwise. Feeling … Perception … Volitional formations … Consciousness is impermanent, changing, becoming otherwise. 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.
“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.
“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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Chương Bốn - Tương Ưng Nhập
Dịch giả: Thích Minh ChâuI. Con Mắt (S.iii,225)
1-2) Nhân duyên tại Sàvatthi...
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.
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.
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.
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.
II. Sắc
(Như kinh trên, chỉ thế "mắt, tai, mũi, lưỡi, thân, ý" bằng "sắc, thanh, hương, vị, xúc, pháp").
III. Thức
(Như kinh trên, chỉ thế vào "nhãn thức, nhĩ thức, tỷ thức, thiệt thức, thân thức, ý thức").
IV. Xúc
(Như kinh trên, chỉ thế vào "nhãn xúc, nhĩ xúc, tỷ xúc, thiệt xúc, thân xúc, ý xúc").
V. Thọ
(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").
VI. Tưởng
(Như kinh trên, chỉ thế vào "sắc tưởng, thanh tưởng, hương tưởng, vị tưởng, xúc tưởng, pháp tưởng").
VII. Tư
(Như kinh trên, chỉ thế vào "sắc tư, thanh tư, hương tư, vị tư, xúc tư, pháp tư").
VIII. Ái
(Như kinh trên, chỉ thế vào "sắc ái, thanh ái, hương ái, vị ái, xúc ái, pháp ái").
IX. Giới
(Như kinh trên, chỉ thế vào "địa giới, thủy giới, hỏa giới, phong giới, không giới, thức giới").
X. Uẩn (S.iii,227)
(Như kinh trên, chỉ thế vào "sắc uẩn, thọ uẩn, tưởng uẩn, hành uẩn, thức uẩn").
Chapter IV. Connected Discourses on Entering
Translated by: Bhikkhu Boddhi1 The Eye
At Sāvatthī. “Bhikkhus, the eye is impermanent, changing, becoming otherwise. The ear … The nose … The tongue … The body … The mind is impermanent, changing, becoming otherwise. 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
“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.
“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 Forms
At Sāvatthī. “Bhikkhus, forms are impermanent, changing, becoming otherwise. Sounds … Odours … Tastes … Tactile objects … Mental phenomena are impermanent, changing, becoming otherwise. [226] 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.
“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.
“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 Consciousness
At Sāvatthī. “Bhikkhus, eye-consciousness is impermanent, changing, becoming otherwise. Ear-consciousness … Nose-consciousness … Tongue- consciousness … Body-consciousness … Mind-consciousness is impermanent, changing, becoming otherwise. One who … with enlightenment as his destination.”
4 Contact
At Sāvatthī. “Bhikkhus, eye-contact is impermanent, changing, becoming otherwise. Ear-contact … Nose-contact … Tongue-contact … Body-contact
… Mind-contact is impermanent, changing, becoming otherwise. One who
… with enlightenment as his destination.”
5 Feeling
At Sāvatthī. “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. One who … with enlightenment as his destination.” [227]
6 Perception
At Sāvatthī. “Bhikkhus, perception of forms is impermanent, changing, becoming otherwise. Perception of sounds … Perception of odours … Perception of tastes … Perception of tactile objects … Perception of mental phenomena is impermanent, changing, becoming otherwise. One who … with enlightenment as his destination.”
7 Volition
At Sāvatthī. “Bhikkhus, volition regarding forms is impermanent, changing, becoming otherwise. Volition regarding sounds … Volition regarding odours … Volition regarding tastes … Volition regarding tactile objects … Volition regarding mental phenomena is impermanent, changing, becoming otherwise. One who … with enlightenment as his destination.”
8 Craving
At Sāvatthī. “Bhikkhus, craving for forms is impermanent, changing, becoming otherwise. Craving for sounds … Craving for odours … Craving for tastes … Craving for tactile objects … Craving for mental phenomena is impermanent, changing, becoming otherwise. One who … with enlightenment as his destination.”
9 Elements
At Sāvatthī. “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 One who … with enlightenment as his destination.”
10 Aggregates
At Sāvatthī. “Bhikkhus, form is impermanent, changing, becoming otherwise. Feeling … Perception … Volitional formations … Consciousness is impermanent, changing, becoming otherwise. 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.
“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.
“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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