Kinh Phân Biệt về Sự Thật

Evaṁ me sutaṁ—

ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye.

Tatra kho bhagavā bhikkhū āmantesi:

“bhikkhavo”ti.

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.

Bhagavā etadavoca:

“Tathāgatena, bhikkhave, arahatā sammāsambuddhena bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ, yadidaṁ—

catunnaṁ ariyasaccānaṁ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ.

Katamesaṁ catunnaṁ?

Dukkhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ, dukkhasamudayassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ, dukkhanirodhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ, dukkhanirodhagāminiyā paṭipadāya ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ.

Tathāgatena, bhikkhave, arahatā sammāsambuddhena bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ, yadidaṁ—

imesaṁ catunnaṁ ariyasaccānaṁ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ.

Sevatha, bhikkhave, sāriputtamoggallāne;

bhajatha, bhikkhave, sāriputtamoggallāne.

Paṇḍitā bhikkhū anuggāhakā sabrahmacārīnaṁ.

Seyyathāpi, bhikkhave, janetā, evaṁ sāriputto;

seyyathāpi jātassa āpādetā, evaṁ moggallāno.

Sāriputto, bhikkhave, sotāpattiphale vineti, moggallāno uttamatthe.

Sāriputto, bhikkhave, pahoti cattāri ariyasaccāni vitthārena ācikkhituṁ desetuṁ paññāpetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātun”ti.

Idamavoca bhagavā.

Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.

Tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi:

“āvuso bhikkhave”ti.

“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.

Āyasmā sāriputto etadavoca:

“Tathāgatena, āvuso, arahatā sammāsambuddhena bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ, yadidaṁ—

catunnaṁ ariyasaccānaṁ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ.

Katamesaṁ catunnaṁ?

Dukkhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ, dukkhasamudayassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ, dukkhanirodhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ, dukkhanirodhagāminiyā paṭipadāya ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ.

Katamañcāvuso, dukkhaṁ ariyasaccaṁ?

Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṁ na labhati tampi dukkhaṁ; saṅkhittena pañcupādānakkhandhā dukkhā.

Katamā cāvuso, jāti?

Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho,

ayaṁ vuccatāvuso: ‘jāti’.

Katamā cāvuso, jarā?

Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko,

ayaṁ vuccatāvuso: ‘jarā’.

Katamañcāvuso, maraṇaṁ?

Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālaṅkiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo,

idaṁ vuccatāvuso: ‘maraṇaṁ’.

Katamo cāvuso, soko?

Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṁ antosoko antoparisoko,

ayaṁ vuccatāvuso: ‘soko’.

Katamo cāvuso, paridevo?

Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṁ paridevitattaṁ,

ayaṁ vuccatāvuso: ‘paridevo’.

Katamañcāvuso, dukkhaṁ?

Yaṁ kho, āvuso, kāyikaṁ dukkhaṁ kāyikaṁ asātaṁ kāyasamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ,

idaṁ vuccatāvuso: ‘dukkhaṁ’.

Katamañcāvuso, domanassaṁ?

Yaṁ kho, āvuso, cetasikaṁ dukkhaṁ cetasikaṁ asātaṁ manosamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ,

idaṁ vuccatāvuso: ‘domanassaṁ’.

Katamo cāvuso, upāyāso?

Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṁ upāyāsitattaṁ,

ayaṁ vuccatāvuso: ‘upāyāso’.

Katamañcāvuso, yampicchaṁ na labhati tampi dukkhaṁ?

Jātidhammānaṁ, āvuso, sattānaṁ evaṁ icchā uppajjati:

‘aho vata mayaṁ na jātidhammā assāma; na ca vata no jāti āgaccheyyā’ti.

Na kho panetaṁ icchāya pattabbaṁ.

Idampi: ‘yampicchaṁ na labhati tampi dukkhaṁ’.

Jarādhammānaṁ, āvuso, sattānaṁ …pe…

byādhidhammānaṁ, āvuso, sattānaṁ …

maraṇadhammānaṁ, āvuso, sattānaṁ …

sokaparidevadukkhadomanassupāyāsadhammānaṁ, āvuso, sattānaṁ evaṁ icchā uppajjati:

‘aho vata mayaṁ na sokaparidevadukkhadomanassupāyāsadhammā assāma; na ca vata no sokaparidevadukkhadomanassupāyāsā āgaccheyyun’ti.

Na kho panetaṁ icchāya pattabbaṁ.

Idampi: ‘yampicchaṁ na labhati tampi dukkhaṁ’.

Katame cāvuso, saṅkhittena pañcupādānakkhandhā dukkhā?

Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.

Ime vuccantāvuso: ‘saṅkhittena pañcupādānakkhandhā dukkhā’.

Idaṁ vuccatāvuso: ‘dukkhaṁ ariyasaccaṁ’.

Katamañcāvuso, dukkhasamudayaṁ ariyasaccaṁ?

Yāyaṁ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ—

kāmataṇhā bhavataṇhā vibhavataṇhā,

idaṁ vuccatāvuso: ‘dukkhasamudayaṁ ariyasaccaṁ’.

Katamañcāvuso, dukkhanirodhaṁ ariyasaccaṁ?

Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo,

idaṁ vuccatāvuso: ‘dukkhanirodhaṁ ariyasaccaṁ’.

Katamañcāvuso, dukkhanirodhagāminī paṭipadā ariyasaccaṁ?

Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—

sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.

Katamā cāvuso, sammādiṭṭhi?

Yaṁ kho, āvuso, dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ,

ayaṁ vuccatāvuso: ‘sammādiṭṭhi’.

Katamo cāvuso, sammāsaṅkappo?

Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo,

ayaṁ vuccatāvuso: ‘sammāsaṅkappo’.

Katamā cāvuso, sammāvācā?

Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī,

ayaṁ vuccatāvuso: ‘sammāvācā’.

Katamo cāvuso, sammākammanto?

Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī,

ayaṁ vuccatāvuso: ‘sammākammanto’.

Katamo cāvuso, sammāājīvo?

Idhāvuso, ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvikaṁ kappeti,

ayaṁ vuccatāvuso: ‘sammāājīvo’.

Katamo cāvuso, sammāvāyāmo?

Idhāvuso, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati,

uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati,

anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati,

uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati,

ayaṁ vuccatāvuso: ‘sammāvāyāmo’.

Katamā cāvuso, sammāsati?

Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.

Vedanāsu vedanānupassī viharati …pe…

citte cittānupassī viharati …

dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ,

ayaṁ vuccatāvuso: ‘sammāsati’.

Katamo cāvuso, sammāsamādhi?

Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati,

vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati,

pītiyā ca virāgā upekkhako ca viharati …pe… tatiyaṁ jhānaṁ …pe…

catutthaṁ jhānaṁ upasampajja viharati,

ayaṁ vuccatāvuso: ‘sammāsamādhi’.

Idaṁ vuccatāvuso: ‘dukkhanirodhagāminī paṭipadā ariyasaccaṁ’.

Tathāgatenāvuso, arahatā sammāsambuddhena bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ, yadidaṁ—

imesaṁ catunnaṁ ariyasaccānaṁ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkamman”ti.

Idamavoca āyasmā sāriputto.

Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.

Saccavibhaṅgasuttaṁ niṭṭhitaṁ ekādasamaṁ.

SC 1Thus have I heard. On one occasion the Blessed One was dwelling at Bārāṇasi, in the Deer Park at Isipatana. There the Blessed One addressed the monks: “Monks!” “Auspicious sir!” those monks replied to the Blessed One. The Blessed One said this:

SC 2“Monks, the unsurpassed Wheel of Dhamma that cannot be stopped by a contemplative, a priest, an angel, a demon, a god,¹ or by anyone in the world, was set in motion by the Worthy One,² the Rightly Self-Awakened One,³ at Bārāṇasi in the Deer Park at Isipatana – that is, the declaring, teaching, disclosing, describing, revealing, and clarifying of the Four Noble Truths. What four? The declaring, teaching, disclosing, describing, revealing, and clarifying of the noble truth of dissatisfaction;⁴ the declaring… and clarifying of the noble truth of the origin of dissatisfaction; the declaring… and clarifying of the noble truth of the cessation of dissatisfaction; the declaring… and clarifying of the noble truth of the practice which leads to the cessation of dissatisfaction. Monks, the unsurpassed Wheel of Dhamma that cannot be stopped by a contemplative, a priest, an angel, a demon, a god, or by anyone in the world, was set in motion by the Worthy One, the Rightly Self-Awakened One, at Bārāṇasi in the Deer Park at Isipatana – that is, the declaring, teaching, disclosing, describing, revealing, expounding, and clarifying of these Four Noble Truths.

SC 3“Monks, associate with Sāriputta and Moggallāna. Monks, spend time with Sāriputta and Moggallāna. They are wise monks who assist their companions in the Holy Life. Monks, Sāriputta is like a parent, Moggallāna is like a babysitter.⁵ Monks, Sāriputta leads one to the attainment of stream-entry, Moggallāna leads one to the highest goal.⁶ Monks, Sāriputta is able to declare, teach, disclose, describe, reveal, expound, and clarify the Four Noble Truths.” This is what the Blessed One said. After saying this, the Blessed One rose from his seat and entered his dwelling.

SC 4Not long after the Blessed One left, Venerable Sāriputta addressed the monks: “Venerable monks!” “Venerable sir,” those monks replied to Venerable Sāriputta. Venerable Sāriputta said this:

SC 5“Monks, the unsurpassed Wheel of Dhamma that cannot be stopped by a contemplative, a priest, an angel, a demon, a god, or by anyone in the world, was set in motion by the Worthy One, the Rightly Self-Awakened One, at Bārāṇasi in the Deer Park at Isipatana – that is, the declaring, teaching, disclosing, describing, revealing, expounding, and clarifying of the Four Noble Truths. What four? The declaring… of the noble truth of dissatisfaction… of the origin of dissatisfaction… of the cessation of dissatisfaction… of the practice which leads to the cessation of dissatisfaction.

SC 6“And, Venerables, what is the noble truth of dissatisfaction? Birth is dissatisfaction, aging is dissatisfaction, dieing is dissatisfaction; sorrow, lamentation, pain, dejection, and anguish are dissatisfaction; not getting what one wants is dissatisfaction; briefly, the five aggregates when affected by clinging are dissatisfaction.

SC 7“And, Venerables, what is birth? The birth, appearance, descent, or production of those beings amidst a group of beings; the manifestation of the aggregates; the acquisition of the sense-bases – Venerables, this is called ‘birth.’

SC 8“And, Venerables, what is aging? The aging, decrepitude, broken teeth, gray hair, and wrinkled skin of those beings amidst a group of beings; the dwindling of vitality; the weakening of one‘s faculties – Venerables, this is called ‘aging.’

SC 9“And, Venerables, what is dieing? The falling, shifting away, dissolution, disappearance, mortality, and dieing of those beings from a group of beings; the completion of the lifetime; the dissolution of the aggregates; the laying-down of the body; the severance of the life-faculty – Venerables, this is called ‘dieing.’

SC 10“And, Venerables, what is sorrow? Venerables, the sorrow, sadness, sorrowfulness, melancholy, or depression of one who has had some kind of misfortune or who has encountered some kind of unpleasant experience – Venerables, this is called ‘sorrow.’

SC 11“And, Venerables, what is lamentation? Venerables, the grief, lamentation, grieving, lamenting, state of grief, or state of lamentation of one who has had some kind of misfortune or who has encountered some kind of unpleasant experience – Venerables, this is called ‘lamentation.’

SC 12“And, Venerables, what is pain? Venerables, whatever is felt as physical pain, physically unpleasant, pain and unpleasantness that arises from physical contact – Venerables, this is called ‘pain.’

SC 13“And, Venerables, what is dejection? Venerables, whatever is felt as mental pain, mentally unpleasant, pain and unpleasantness that arises from mental contact – Venerables, this is called ‘dejection.’

SC 14“And, Venerables, what is anguish? The misery, anguish, state of misery, or state of anguish of one who has had some kind of misfortune or who has encountered some kind of unpleasant experience – Venerables, this is called ‘anguish.’

SC 15“And what, Venerables, is ‘not getting what one wants is dissatisfaction’? Venerables, this kind of wish arises in a being who is subject to birth: ‘Oh, may we not be subject to birth; may birth not come to us.’ But that wish is not attainable. This is called ‘not getting what one wants is dissatisfaction.’ Venerables, this kind of wish arises in a being who is subject to aging… illness… dieing… sorrow, lamentation, pain, dejection, and anguish: ‘Oh, may we not be subject to sorrow, lamentation, pain, dejection, and anguish; may sorrow, lamentation, pain, dejection, and anguish not come to us.’ But that wish is not attainable. This is also called ‘not getting what one wants is dissatisfaction.’

SC 16“And, Venerables, what is ‘briefly, the five aggregates when affected by clinging are dissatisfaction’? It is these: the physical form aggregate when affected by clinging, the feeling… recognition… thought… consciousness aggregate when affected by clinging. Venerables, these are called ‘briefly, the five aggregates when affected by clinging are dissatisfaction.’

SC 17“Venerables, this called ‘the noble truth of dissatisfaction.’

SC 18“And, Venerables, what is the noble truth of the origin of dissatisfaction? That craving which is productive of further existence, is accompanied by delight and passion, and seeks delight in various ways⁷ – that is, craving for sensuality, craving for existence, and craving for avoiding existence.⁸ Venerables, this is called ‘the noble truth of the origin of dissatisfaction.’

SC 19“And, Venerables, what is the noble truth of the cessation of dissatisfaction? The remainderless fading away, cessation, giving up, relinquishment, and release of that craving, without any further attachment to it. Venerables, this is called ‘the noble truth of the cessation of dissatisfaction.’

SC 20“And, Venerables, what is the noble truth of the practice which leads to the cessation of dissatisfaction? It is just this Noble Eightfold Path – that is, appropriate perspective, appropriate intention, appropriate speech, appropriate conduct, appropriate livelihood, appropriate effort, appropriate mindfulness, and appropriate concentration.

SC 21“And, Venerables, what is appropriate perspective? Venerables, knowing about dissatisfaction, knowing about the origin of dissatisfaction, knowing about the cessation of dissatisfaction, and knowing about the practice which leads to the cessation of dissatisfaction – Venerables, this is called ‘appropriate perspective.’

SC 22“And, Venerables, what is appropriate intention? The intention of renunciation, the intention of non-aversion, the intention of non-harming – Venerables, this is called ‘appropriate intention.’

SC 23“And, Venerables, what is appropriate speech? Refraining from false statements, refraining from malicious speech, refraining from harsh speech, refraining from useless prattle – Venerables, this is called ‘appropriate speech.’

SC 24“And, Venerables, what is appropriate conduct? Refraining from killing living beings, refraining from theft, and refraining from sexual misconduct – Venerables, this is called ‘appropriate conduct.’

SC 25“And, Venerables, what is appropriate livelihood? Venerables, here a noble disciple abandons inappropriate livelihood and makes a living by means of appropriate livelihood – Venerables, this is called ‘appropriate livelihood.’

SC 26“And, Venerables, what is appropriate effort? Venerables, here a monk produces interest, makes an effort, arouses energy, directs the mind, and strives for the non-arising of harmful, unwholesome mindstates that have not yet arisen. He produces interest… and strives for the abandoning of harmful, unwholesome mindstates that have already arisen. He produces interest… and strives for the arising of wholesome mindstates that have not yet arisen. He produces interest… and strives for the stability, persistence, growth, abundance, development, and perfection of wholesome mindstates that have already arisen. Venerables, this is called ‘appropriate effort.’

SC 27“And, Venerables, what is appropriate mindfulness? Venerables, here a monk dwells observing the body in terms of the body – ardent, clearly comprehending, and mindful, having removed desire and dejection about the world. He dwells observing feelings in terms of feelings… the mind in terms of the mind… mindstates in terms of mindstates – ardent, clearly comprehending, and mindful, having removed desire and dejection about the world. Venerables, this is called ‘appropriate mindfulness.’

SC 28“And, Venerables, what is appropriate concentration? Venerables, here a monk separates himself from sensuality, separates himself from unwholesome mindstates, and attains and remains in the first jhāna,⁹ which has thought, investigation, and the rapture and happiness which is produced by seclusion. With the abeyance of thought and investigation, he attains and remains in the second jhāna, which has internal tranquility and mental unification, is free of thought and investigation, and has the rapture and happiness born of concentration. With the fading away of rapture, he attains and remains in the third jhāna; dwelling equanimous, mindful, and clearly comprehending, while experiencing pleasure with the body – this is what the noble ones call ‘equanimous, mindful, and dwelling in pleasure.’ From the abandoning of pleasure, the abandoning of pain, and the previous disappearance of elation and dejection, he attains and remains in the fourth jhāna, which is neither painful nor pleasant, and is completely pure, composed of equanimity and mindfulness.¹⁰ Venerables, this is called ‘appropriate concentration.’

SC 29“Venerables, this is called ‘the noble truth of the practice which leads to the cessation of dissatisfaction.’

SC 30“Venerables, the unsurpassed Wheel of Dhamma that cannot be stopped by a contemplative, a priest, an angel, a demon, a god, or by anyone in the world, was set in motion by the Worthy One, the Rightly Self-Awakened One, at Bārāṇasi, in the Deer Park at Isipatana – that is, the declaring, teaching, disclosing, describing, revealing, expounding, and clarifying of these Four Noble Truths.”

SC 31This is what Venerable Sāriputta said. Satisfied, the monks delighted in Venerable Sāriputta‘s speech.