4.102. Mây Mưa (2)

“Cattārome, bhikkhave, valāhakā.

Katame cattāro?

Gajjitā no vassitā,

vassitā no gajjitā,

neva gajjitā no vassitā,

gajjitā ca vassitā ca.

Ime kho, bhikkhave, cattāro valāhakā.

Evamevaṁ kho, bhikkhave, cattāro valāhakūpamā puggalā santo saṁvijjamānā lokasmiṁ.

Katame cattāro?

Gajjitā no vassitā,

vassitā no gajjitā,

neva gajjitā no vassitā,

gajjitā ca vassitā ca.

Kathañca, bhikkhave, puggalo gajjitā hoti, no vassitā?

Idha, bhikkhave, ekacco puggalo dhammaṁ pariyāpuṇāti—

suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ.

So ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ nappajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ nappajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānāti.

Evaṁ kho, bhikkhave, puggalo gajjitā hoti, no vassitā.

Seyyathāpi so, bhikkhave, valāhako gajjitā, no vassitā;

tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

Kathañca, bhikkhave, puggalo vassitā hoti, no gajjitā?

Idha, bhikkhave, ekacco puggalo dhammaṁ na pariyāpuṇāti—

suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ.

So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.

Evaṁ kho, bhikkhave, puggalo vassitā hoti, no gajjitā.

Seyyathāpi so, bhikkhave, valāhako vassitā, no gajjitā;

tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

Kathañca, bhikkhave, puggalo neva gajjitā hoti, no vassitā?

Idha, bhikkhave, ekacco puggalo neva dhammaṁ pariyāpuṇāti—

suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ.

So ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānāti.

Evaṁ kho, bhikkhave, puggalo neva gajjitā hoti, no vassitā.

Seyyathāpi so, bhikkhave, valāhako neva gajjitā, no vassitā;

tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

Kathañca, bhikkhave, puggalo gajjitā ca hoti vassitā ca?

Idha, bhikkhave, ekacco puggalo dhammaṁ pariyāpuṇāti—

suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ.

So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.

Evaṁ kho, bhikkhave, puggalo gajjitā ca hoti vassitā ca.

Seyyathāpi so, bhikkhave, valāhako gajjitā ca vassitā ca;

tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

Ime kho, bhikkhave, cattāro valāhakūpamā puggalā santo saṁvijjamānā lokasmin”ti.

Dutiyaṁ.

“There are these four types of thunderheads. Which four? One that thunders but doesn’t rain, one that rains but doesn’t thunder, one that neither thunders nor rains, and one that both thunders and rains. These are the four types of thunderheads.

“In the same way, these four types of persons resembling thunderheads are to be found existing in the world. Which four? The one that thunders but doesn’t rain, the one that rains but doesn’t thunder, the one that neither thunders nor rains, and the one that both thunders and rains.

“And how is one the type of person who thunders but doesn’t rain? There is the case where a person has mastered the Dhamma: dialogues, narratives of mixed prose and verse, explanations, verses, spontaneous exclamations, quotations, birth stories, amazing events, question & answer sessions. Yet he doesn’t discern, as it actually is present, that ‘This is stress.’ He doesn’t discern, as it actually is present, that ‘This is the origination of stress.’ He doesn’t discern, as it actually is present, that ‘This is the cessation of stress.’ He doesn’t discern, as it actually is present, that ‘This is the path of practice leading to the cessation of stress.’ This is the type of person who thunders but doesn’t rain. This type of person, I tell you, is like the thunderhead that thunders but doesn’t rain.

“And how is one the type of person who rains but doesn’t thunder? There is the case where a person has not mastered the Dhamma: dialogues… question & answer sessions. Yet he does discern, as it actually is present, that ‘This is stress.’ He discerns, as it actually is present, that ‘This is the origination of stress.’ He discerns, as it actually is present, that ‘This is the cessation of stress.’ He discerns, as it actually is present, that ‘This is the path of practice leading to the cessation of stress.’ This is the type of person who rains but doesn’t thunder. This type of person, I tell you, is like the thunderhead that rains but doesn’t thunder.

“And how is one the type of person who neither thunders nor rains? There is the case where a person has not mastered the Dhamma: dialogues… question & answer sessions. He doesn’t discern, as it actually is present, that ‘This is stress.’ … ‘This is the origination of stress.’ … ‘This is the cessation of stress.’ … ‘This is the path of practice leading to the cessation of stress.’ This is the type of person who neither thunders nor rains. This type of person, I tell you, is like the thunderhead that neither thunders nor rains.

“And how is one the type of person who both thunders and rains? There is the case where a person has mastered the Dhamma: dialogues… question & answer sessions. He discerns, as it actually is present, that ‘This is stress.’ … ‘This is the origination of stress.’ … ‘This is the cessation of stress.’ … ‘This is the path of practice leading to the cessation of stress.’ This is the type of person who both thunders and rains. This type of person, I tell you, is like the thunderhead that both thunders and rains.

“There are these four types of people to be found existing in the world.”