--> AN VIII.39: Abhisanda Sutta

 

-"Monks, I will teach you a one-hundred-and-eight exposition that is a Dhamma exposition. Listen & pay close attention. I will speak."
-"As you say, lord,"
The monks responded.


-"Này các Tỷ-kheo, Ta sẽ giảng cho các Ông pháp môn về pháp theo 108 pháp môn. Hãy lắng nghe."
-"Da. thưa vâng".
Các tỷ kheo vâng đáp Thế Tôn

 

The Blessed One said: "And which one-hundred-and-eight exposition is a Dhamma exposition?
There is the exposition whereby I have spoken of two feelings,
The exposition whereby I have spoken of three feelings.
... five feelings
...six feelings
...eighteen feelings
...thirty-six feelings
...one hundred and eight feelings.


Và này các Tỷ-kheo, thế nào là pháp môn về pháp theo 108 pháp môn?
Có hai thọ, theo pháp môn thuyết giảng của Ta.

Có ba thọ, theo pháp môn thuyết giảng của Ta.
Có năm thọ, theo pháp môn thuyết giảng của Ta.
Có sáu thọ, theo pháp môn thuyết giảng của Ta.
Có 18 thọ, theo pháp môn thuyết giảng của Ta.
Có 36 thọ, theo pháp môn thuyết giảng của Ta.
Có 108 thọ, theo pháp môn thuyết giảng của Ta.

 

"And which are the two feelings?
-Physical
-And mental.
These are the two feelings.


Và này các Tỷ-kheo, thế nào là hai thọ?
-Thọ về thân
-Và thọ về tâm.
Này các Tỷ-kheo, đây gọi là hai thọ.

 

And which are the three feelings?
-A feeling of pleasure,
-A feeling of pain,
-A feeling of neither pleasure nor pain.
These are the three feelings.


Và này các Tỷ-kheo, thế nào là ba thọ?
-Lạc thọ,
-Khổ thọ,
-Bất khổ bất lạc thọ.
Này các Tỷ-kheo, đây gọi là ba thọ.

 

And which are the five feelings?
-The pleasure-faculty,
-The pain-faculty,
-The happiness-faculty,
-The distress-faculty,
-The equanimity-faculty.
These are the five feelings.1


Và này các Tỷ-kheo, thế nào là năm thọ?
-Lạc căn,
-Khổ căn,
-Hỷ căn,
-Ưu căn,
-Xả căn.
Này các Tỷ-kheo, đây gọi là năm thọ.

 

And which are the six feelings?
-A feeling born of eye-contact,
-A feeling born of ear-contact
-A feeling born of nose-contact
-A feeling born of tongue-contact
-A feeling born of body-contact
-A feeling born of intellect-contact.
These are the six feelings.

Và này các Tỷ-kheo, thế nào là sáu thọ?
-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.
Này các Tỷ-kheo, đây gọi là sáu thọ.

 

And which are the eighteen feelings?
-Six happiness-explorations,
-Six distress-explorations,
-Six equanimity-explorations.2
These are the eighteen feelings.


Và này các Tỷ-kheo, thế nào là 18 thọ?
-Có sáu tư duy thân cận (upavicàrà) với hỷ;
-Có sáu tư duy thân cận với ưu;
-Có sáu tư duy thân cận với xả.
Này các Tỷ-kheo, đây là 18 thọ.

 

And which are the thirty-six feelings?
-Six kinds of household happiness & six kinds of renunciation happiness;
-Six kinds of household distress & six kinds of renunciation distress;
-Six kinds of household equanimity & six kinds of renunciation equanimity.3
These are the thirty-six feelings.


Và này các Tỷ-kheo, thế nào là 36 thọ?
-Sáu hỷ liên hệ đến gia đình, sáu hỷ liên hệ đến ly dục;
-Sáu ưu liên hệ đến gia đình, sáu ưu liên hệ đến ly dục;
-Sáu xả liên hệ đến gia đình, sáu xả liên hệ đến ly dục.
Này các Tỷ-kheo, đây gọi là 36 thọ.

 

And which are the one hundred and eight feelings?
-Thirty-six past feelings,
-Thirty-six future feelings,
-Thirty-six present feelings.
These are the one hundred and eight feelings.


Thế nào là 108 thọ?
-36 thọ về quá khứ,
-36 thọ về tương lai,
-36 thọ về hiện tại.
Này các Tỷ-kheo, đây gọi là 108 thọ.

 

"And this, monks, is the one-hundred-and-eight exposition that is a Dhamma exposition."


" Này các Tỷ-kheo, đây gọi là 108 thọ. Này các Tỷ-kheo, đây gọi là pháp môn về pháp theo 108 pháp môn."

 

Notes

1. SN 48.37 explains the pleasure-faculty as a feeling of physical pleasure, the pain-faculty as a feeling of physical pain, the happiness-faculty as a feeling of mental pleasure, the distress-faculty as a feeling of mental pain, and the equanimity-faculty as a feeling, either physical or mental, of neither pleasure nor pain.

2. MN 137 explains this as follows: "Seeing a form via the eye, one explores a form that can act as the basis for happiness, one explores a form that can act as the basis for distress, one explores a form that can act as the basis for equanimity. Hearing a sound via the ear... Smelling an aroma via the nose... Tasting a flavor via the tongue... Feeling a tactile sensation via the body... Cognizing an idea via the intellect, one explores an idea that can act as the basis for happiness, one explores an idea that can act as the basis for distress, one explores an idea that can act as the basis for equanimity."

3. MN 137 explains this as follows:

"And what are the six kinds of household happiness? The happiness that arises when one regards as an acquisition the acquisition of forms cognizable by the eye — agreeable, pleasing, charming, endearing, connected with worldly baits — or when one recalls the previous acquisition of such forms after they have passed, ceased, & changed: That is called household happiness. (Similarly with sounds, smells, tastes, tactile sensations, & ideas.)

"And what are the six kinds of renunciation happiness? The happiness that arises when — experiencing the inconstancy of those very forms, their change, fading, & cessation — one sees with right discernment as it actually is that all forms, past or present, are inconstant, stressful, subject to change: That is called renunciation happiness. (Similarly with sounds, smells, tastes, tactile sensations, & ideas.)

"And what are the six kinds of household distress? The distress that arises when one regards as a non-acquisition the non-acquisition of forms cognizable by the eye — agreeable, pleasing, charming, endearing, connected with worldly baits — or when one recalls the previous non-acquisition of such forms after they have passed, ceased, & changed: That is called household distress. (Similarly with sounds, smells, tastes, tactile sensations, & ideas.)

"And what are the six kinds of renunciation distress? The distress coming from the longing that arises in one who is filled with longing for the unexcelled liberations when — experiencing the inconstancy of those very forms, their change, fading, & cessation — he sees with right discernment as it actually is that all forms, past or present, are inconstant, stressful, subject to change and he is filled with this longing: 'O when will I enter & remain in the sphere that the noble ones now enter & remain in?' This is called renunciation distress. (Similarly with sounds, smells, tastes, tactile sensations, & ideas.)

"And what are the six kinds of household equanimity? The equanimity that arises when a foolish, deluded person — a run-of-the-mill, untaught person who has not conquered his limitations or the results of action & who is blind to danger — sees a form with the eye. Such equanimity does not go beyond the form, which is why it is called household equanimity. (Similarly with sounds, smells, tastes, tactile sensations, & ideas.)

"And what are the six kinds of renunciation equanimity? The equanimity that arises when — experiencing the inconstancy of those very forms, their change, fading, & cessation — one sees with right discernment as it actually is that all forms, past or present, are inconstant, stressful, subject to change: This equanimity goes beyond form, which is why it is called renunciation equanimity. (Similarly with sounds, smells, tastes, tactile sensations, & ideas.)"

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Cập nhập ngày: Thứ Sáu 08-11-2006

Kỹ thuật trình bày: Minh Hạnh & Thiện Pháp

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