Như bông hoa tươi đẹp, có sắc lại thêm hương; cũng vậy, lời khéo nói, có làm, có kết quả.Kinh Pháp cú (Kệ số 52)
Tìm lỗi của người khác rất dễ, tự thấy lỗi của mình rất khó. Kinh Pháp cú
Hương hoa thơm chỉ bay theo chiều gió, tiếng thơm người hiền lan tỏa khắp nơi nơi. Kinh Pháp cú (Kệ số 54)
Ðêm dài cho kẻ thức, đường dài cho kẻ mệt, luân hồi dài, kẻ ngu, không biết chơn diệu pháp.Kinh Pháp cú (Kệ số 60)
Con tôi, tài sản tôi; người ngu sinh ưu não. Tự ta ta không có, con đâu tài sản đâu?Kinh Pháp Cú (Kệ số 62)
Ai bác bỏ đời sau, không ác nào không làm.Kinh Pháp cú (Kệ số 176)
Của cải và sắc dục đến mà người chẳng chịu buông bỏ, cũng tỷ như lưỡi dao có dính chút mật, chẳng đủ thành bữa ăn ngon, trẻ con liếm vào phải chịu cái họa đứt lưỡi.Kinh Bốn mươi hai chương
Như bông hoa tươi đẹp, có sắc nhưng không hương. Cũng vậy, lời khéo nói, không làm, không kết quả.Kinh Pháp cú (Kệ số 51)
Ta như thầy thuốc, biết bệnh cho thuốc. Người bệnh chịu uống thuốc ấy hay không, chẳng phải lỗi thầy thuốc. Lại cũng như người khéo chỉ đường, chỉ cho mọi người con đường tốt. Nghe rồi mà chẳng đi theo, thật chẳng phải lỗi người chỉ đường.Kinh Lời dạy cuối cùng
Bậc trí bảo vệ thân, bảo vệ luôn lời nói, bảo vệ cả tâm tư, ba nghiệp khéo bảo vệ.Kinh Pháp Cú (Kệ số 234)
Trang chủ- Kinh Nam truyền
- Kinh Tương Ưng Bộ (Samyutta Nikāya)
- Chương Bảy - Tương Ưng Rahula
Trang chủ »» Kinh Nam truyền »» Kinh Tương Ưng Bộ (Samyutta Nikāya) »» Chương Bảy - Tương Ưng Rahula »»
Kinh Tương Ưng Bộ (Samyutta Nikāya) »» Chương Bảy - Tương Ưng Rahula
Rāhulasaṃyutta
Dịch giả: Bhikkhu Boddhi Kính mong quý độc giả xem kinh cùng góp sức hoàn thiện bằng cách gửi email về admin@rongmotamhon.net để báo cho chúng tôi biết những chỗ còn có lỗi.
Font chữ:
I. THE FIRST SUBCHAPTER
1 (1) The Eye, Etc.
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthı̄ in Jeta’s Grove, Anāthapiṇḍika’s Park. Then the Venerable Rāhula approached the Blessed One, paid homage to him, sat down to one side, and said to him:337
“Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute.”
“What do you think, Rāhula, is the eye permanent or impermanent?”
–“Impermanent, venerable sir.”–“Is what is impermanent suffering or happiness?”–“Suffering, venerable sir.”–[245] “Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?” –“No, venerable sir.”
“Is the ear … the nose … the tongue … the body … the mind permanent or impermanent?”–“Impermanent, venerable sir.”–“Is what is impermanent suffering or happiness?”–“Suffering, venerable sir.”–“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”–“No, venerable sir.”
“Seeing thus, Rāhula, the instructed noble disciple experiences revulsion towards the eye, revulsion towards the ear, revulsion towards the nose, revulsion towards the tongue, revulsion towards the body, revulsion towards the mind. Experiencing revulsion, he becomes dispassionate. Through dispassion [his mind] is liberated.338 When it is liberated there comes the knowledge: ‘It’s liberated.’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”
2 (2) Forms, Etc.
… “What do you think, Rāhula, are forms ... [246] … sounds ... odours … tastes ... tactile objects ... mental phenomena permanent or impermanent?”–“Impermanent, venerable sir.”…
“Seeing thus, Rāhula, the instructed noble disciple experiences revulsion towards forms ... revulsion towards mental phenomena. Experiencing revulsion, he becomes dispassionate…. He understands: ‘... there is no more for this state of being.’”
3 (3) Consciousness
… “What do you think, Rāhula, is eye-consciousness … ear-consciousness
... nose-consciousness … tongue-consciousness … body-consciousness … mind-consciousness permanent or impermanent?” –“Impermanent, venerable sir.”…
“Seeing thus, Rāhula, the instructed noble disciple experiences revulsion towards eye-consciousness … revulsion towards mind-consciousness. Experiencing revulsion, he becomes dispassionate…. He understands: ‘... there is no more for this state of being.’”
4 (4) Contact
… “What do you think, Rāhula, is eye-contact … ear-contact … nose- contact ... tongue-contact ... body-contact ... mind-contact permanent or impermanent?”–“Impermanent, venerable sir.”…
“Seeing thus, Rāhula, the instructed noble disciple experiences revulsion towards eye-contact … revulsion towards mind-contact. Experiencing revulsion, he becomes dispassionate…. [247] He understands: ‘... there is no more for this state of being.’”
5 (5) Feeling
… “What do you think, Rāhula, is feeling born of eye-contact ... 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 permanent or impermanent?”–“Impermanent, venerable sir.”…
“Seeing thus, Rāhula, the instructed noble disciple experiences revulsion towards feeling born of eye-contact … revulsion towards feeling born of mind-contact. Experiencing revulsion, he becomes dispassionate…. He understands: ‘... there is no more for this state of being.’”
6 (6) Perception
… “What do you think, Rāhula, is perception of forms ... perception of sounds ... perception of odours … perception of tastes … perception of tactile objects ... perception of mental phenomena permanent or impermanent?”–“Impermanent, venerable sir.”…
“Seeing thus, Rāhula, the instructed noble disciple experiences revulsion towards perception of forms ... revulsion towards perception of mental phenomena. Experiencing revulsion, he becomes dispassionate…. He understands: ‘... there is no more for this state of being.’”
7 (7) Volition
… “What do you think, Rāhula, is volition regarding forms ... volition regarding sounds ... volition regarding odours … volition regarding tastes ...
[248] volition regarding tactile objects ... volition regarding mental phenomena permanent or impermanent?” –“Impermanent, venerable sir.”…
“Seeing thus, Rāhula, the instructed noble disciple experiences revulsion towards volition regarding forms ... revulsion towards volition regarding mental phenomena. Experiencing revulsion, he becomes dispassionate…. He understands: ‘... there is no more for this state of being.’”
8 (8) Craving
… “What do you think, Rāhula, is craving for forms ... craving for sounds
... craving for odours … craving for tastes ... craving for tactile objects ... craving for mental phenomena permanent or impermanent?”–“Impermanent, venerable sir.”…
“Seeing thus, Rāhula, the instructed noble disciple experiences revulsion towards craving for forms ... revulsion towards craving for mental phenomena. Experiencing revulsion, he becomes dispassionate…. He understands: ‘... there is no more for this state of being.’”
9 (9) Elements
… “What do you think, Rāhula, is the earth element ... the water element ... the heat element ... the air element ... the space element … the consciousness element permanent or impermanent?” 339–“Impermanent, venerable sir.”…
“Seeing thus, Rāhula, the instructed noble disciple experiences revulsion towards the earth element ... [249] … revulsion towards the water element
... revulsion towards the heat element
... revulsion towards the air element ... revulsion towards the space element ... revulsion towards the consciousness element. Experiencing revulsion, he becomes dispassionate…. He understands: ‘... there is no more for this state of being.’”
10 (10) Aggregates
… “What do you think, Rāhula, is form ... feeling ... perception … volitional formations … consciousness permanent or impermanent?”
–“Impermanent, venerable sir.” …
“Seeing thus, Rāhula, the instructed noble disciple experiences revulsion towards form ... revulsion towards consciousness. Experiencing revulsion, he becomes dispassionate…. He understands: ‘... there is no more for this state of being.’”
II. THE SECOND SUBCHAPTER
11 (1)-20 (10) The Eye, Etc.
(These ten suttas are identical in all respects with §§1–10, except that in these suttas the Buddha interrogates Rāhula on his own initiative, without first being asked for a teaching.) [250–52]
21 (11) Underlying Tendency
At Sāvatthı̄. Then the Venerable Rāhula approached the Blessed One, paid homage to him, sat down to one side, and said to him:
“Venerable sir, how should one know, how should one see so that, in regard to this body with consciousness and in regard to all external signs, I- making, mine-making, and the underlying tendency to conceit no longer occur within?”340
“Any kind of form whatsoever, Rāhula, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—one sees all form as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’341 “Any kind of feeling whatsoever … Any kind of perception whatsoever … Any kind of volitional formations whatsoever … Any kind of consciousness whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—one sees all consciousness as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’
“When one knows and sees thus, Rāhula, then in regard to this body with consciousness and in regard to all external signs, I-making, mine-making, and the underlying tendency to conceit no longer occur within.” [253]
22 (12) Rid Of
At Sāvatthı̄. Then the Venerable Rāhula approached the Blessed One, paid homage to him, sat down to one side, and said to him:
“Venerable sir, how should one know, how should one see so that, in regard to this body with consciousness and in regard to all external signs, the mind is rid of I-making, mine-making, and conceit, has transcended discrimination, and is peaceful and well liberated?”342
“Any kind of form whatsoever, Rāhula, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—having seen all form as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self,’ one is liberated by nonclinging.
“Any kind of feeling whatsoever … Any kind of perception whatsoever
… Any kind of volitional formations whatsoever … Any kind of consciousness whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—having seen all consciousness as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self,’ one is liberated by nonclinging.
“When one knows and sees thus, Rāhula, then in regard to this body with consciousness and in regard to all external signs, the mind is rid of I- making, mine-making, and conceit, has transcended discrimination, and is peaceful and well liberated.”
[254]
1
1 (1) The Eye, Etc.
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthı̄ in Jeta’s Grove, Anāthapiṇḍika’s Park. Then the Venerable Rāhula approached the Blessed One, paid homage to him, sat down to one side, and said to him:337
“Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute.”
“What do you think, Rāhula, is the eye permanent or impermanent?”
–“Impermanent, venerable sir.”–“Is what is impermanent suffering or happiness?”–“Suffering, venerable sir.”–[245] “Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?” –“No, venerable sir.”
“Is the ear … the nose … the tongue … the body … the mind permanent or impermanent?”–“Impermanent, venerable sir.”–“Is what is impermanent suffering or happiness?”–“Suffering, venerable sir.”–“Is what is impermanent, suffering, and subject to change fit to be regarded thus: ‘This is mine, this I am, this is my self’?”–“No, venerable sir.”
“Seeing thus, Rāhula, the instructed noble disciple experiences revulsion towards the eye, revulsion towards the ear, revulsion towards the nose, revulsion towards the tongue, revulsion towards the body, revulsion towards the mind. Experiencing revulsion, he becomes dispassionate. Through dispassion [his mind] is liberated.338 When it is liberated there comes the knowledge: ‘It’s liberated.’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”
2 (2) Forms, Etc.
… “What do you think, Rāhula, are forms ... [246] … sounds ... odours … tastes ... tactile objects ... mental phenomena permanent or impermanent?”–“Impermanent, venerable sir.”…
“Seeing thus, Rāhula, the instructed noble disciple experiences revulsion towards forms ... revulsion towards mental phenomena. Experiencing revulsion, he becomes dispassionate…. He understands: ‘... there is no more for this state of being.’”
3 (3) Consciousness
… “What do you think, Rāhula, is eye-consciousness … ear-consciousness
... nose-consciousness … tongue-consciousness … body-consciousness … mind-consciousness permanent or impermanent?” –“Impermanent, venerable sir.”…
“Seeing thus, Rāhula, the instructed noble disciple experiences revulsion towards eye-consciousness … revulsion towards mind-consciousness. Experiencing revulsion, he becomes dispassionate…. He understands: ‘... there is no more for this state of being.’”
4 (4) Contact
… “What do you think, Rāhula, is eye-contact … ear-contact … nose- contact ... tongue-contact ... body-contact ... mind-contact permanent or impermanent?”–“Impermanent, venerable sir.”…
“Seeing thus, Rāhula, the instructed noble disciple experiences revulsion towards eye-contact … revulsion towards mind-contact. Experiencing revulsion, he becomes dispassionate…. [247] He understands: ‘... there is no more for this state of being.’”
5 (5) Feeling
… “What do you think, Rāhula, is feeling born of eye-contact ... 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 permanent or impermanent?”–“Impermanent, venerable sir.”…
“Seeing thus, Rāhula, the instructed noble disciple experiences revulsion towards feeling born of eye-contact … revulsion towards feeling born of mind-contact. Experiencing revulsion, he becomes dispassionate…. He understands: ‘... there is no more for this state of being.’”
6 (6) Perception
… “What do you think, Rāhula, is perception of forms ... perception of sounds ... perception of odours … perception of tastes … perception of tactile objects ... perception of mental phenomena permanent or impermanent?”–“Impermanent, venerable sir.”…
“Seeing thus, Rāhula, the instructed noble disciple experiences revulsion towards perception of forms ... revulsion towards perception of mental phenomena. Experiencing revulsion, he becomes dispassionate…. He understands: ‘... there is no more for this state of being.’”
7 (7) Volition
… “What do you think, Rāhula, is volition regarding forms ... volition regarding sounds ... volition regarding odours … volition regarding tastes ...
[248] volition regarding tactile objects ... volition regarding mental phenomena permanent or impermanent?” –“Impermanent, venerable sir.”…
“Seeing thus, Rāhula, the instructed noble disciple experiences revulsion towards volition regarding forms ... revulsion towards volition regarding mental phenomena. Experiencing revulsion, he becomes dispassionate…. He understands: ‘... there is no more for this state of being.’”
8 (8) Craving
… “What do you think, Rāhula, is craving for forms ... craving for sounds
... craving for odours … craving for tastes ... craving for tactile objects ... craving for mental phenomena permanent or impermanent?”–“Impermanent, venerable sir.”…
“Seeing thus, Rāhula, the instructed noble disciple experiences revulsion towards craving for forms ... revulsion towards craving for mental phenomena. Experiencing revulsion, he becomes dispassionate…. He understands: ‘... there is no more for this state of being.’”
9 (9) Elements
… “What do you think, Rāhula, is the earth element ... the water element ... the heat element ... the air element ... the space element … the consciousness element permanent or impermanent?” 339–“Impermanent, venerable sir.”…
“Seeing thus, Rāhula, the instructed noble disciple experiences revulsion towards the earth element ... [249] … revulsion towards the water element
... revulsion towards the heat element
... revulsion towards the air element ... revulsion towards the space element ... revulsion towards the consciousness element. Experiencing revulsion, he becomes dispassionate…. He understands: ‘... there is no more for this state of being.’”
10 (10) Aggregates
… “What do you think, Rāhula, is form ... feeling ... perception … volitional formations … consciousness permanent or impermanent?”
–“Impermanent, venerable sir.” …
“Seeing thus, Rāhula, the instructed noble disciple experiences revulsion towards form ... revulsion towards consciousness. Experiencing revulsion, he becomes dispassionate…. He understands: ‘... there is no more for this state of being.’”
II. THE SECOND SUBCHAPTER
11 (1)-20 (10) The Eye, Etc.
(These ten suttas are identical in all respects with §§1–10, except that in these suttas the Buddha interrogates Rāhula on his own initiative, without first being asked for a teaching.) [250–52]
21 (11) Underlying Tendency
At Sāvatthı̄. Then the Venerable Rāhula approached the Blessed One, paid homage to him, sat down to one side, and said to him:
“Venerable sir, how should one know, how should one see so that, in regard to this body with consciousness and in regard to all external signs, I- making, mine-making, and the underlying tendency to conceit no longer occur within?”340
“Any kind of form whatsoever, Rāhula, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—one sees all form as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’341 “Any kind of feeling whatsoever … Any kind of perception whatsoever … Any kind of volitional formations whatsoever … Any kind of consciousness whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—one sees all consciousness as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’
“When one knows and sees thus, Rāhula, then in regard to this body with consciousness and in regard to all external signs, I-making, mine-making, and the underlying tendency to conceit no longer occur within.” [253]
22 (12) Rid Of
At Sāvatthı̄. Then the Venerable Rāhula approached the Blessed One, paid homage to him, sat down to one side, and said to him:
“Venerable sir, how should one know, how should one see so that, in regard to this body with consciousness and in regard to all external signs, the mind is rid of I-making, mine-making, and conceit, has transcended discrimination, and is peaceful and well liberated?”342
“Any kind of form whatsoever, Rāhula, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—having seen all form as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self,’ one is liberated by nonclinging.
“Any kind of feeling whatsoever … Any kind of perception whatsoever
… Any kind of volitional formations whatsoever … Any kind of consciousness whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—having seen all consciousness as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self,’ one is liberated by nonclinging.
“When one knows and sees thus, Rāhula, then in regard to this body with consciousness and in regard to all external signs, the mind is rid of I- making, mine-making, and conceit, has transcended discrimination, and is peaceful and well liberated.”
[254]
1
Hết phần Chương Bảy - Tương Ưng Rahula (Rāhulasaṃyutta)
(Lên đầu trang)
Tập II - Thiên Nhân Duyên có tổng cộng 10 phần.
Xem phần trước |||| Xem phần tiếp theo
Tải về dạng file RTF
(Lên đầu trang)
Tập II - Thiên Nhân Duyên có tổng cộng 10 phần.
Xem phần trước |||| Xem phần tiếp theo
Tải về dạng file RTF
_______________
MUA THỈNH KINH SÁCH PHẬT HỌC
DO NXB LIÊN PHẬT HỘI PHÁT HÀNH
Vua Là Phật, Phật Là Vua
Kinh Đại Thừa Vô Lượng Nghĩa
Giảng giải Cảm ứng thiên - Tập 2
Chuyện Vãng Sanh - Tập 3
Mua sách qua Amazon sẽ được gửi đến tận nhà - trên toàn nước Mỹ, Canada, Âu châu và Úc châu.
Quý vị đang truy cập từ IP 3.144.95.167 và chưa ghi danh hoặc đăng nhập trên máy tính này. Nếu là thành viên, quý vị chỉ cần đăng nhập một lần duy nhất trên thiết bị truy cập, bằng email và mật khẩu đã chọn.
Chúng tôi khuyến khích việc ghi danh thành viên ,để thuận tiện trong việc chia sẻ thông tin, chia sẻ kinh nghiệm sống giữa các thành viên, đồng thời quý vị cũng sẽ nhận được sự hỗ trợ kỹ thuật từ Ban Quản Trị trong quá trình sử dụng website này.
Việc ghi danh là hoàn toàn miễn phí và tự nguyện.
Ghi danh hoặc đăng nhập
Thành viên đang online:
Viên Hiếu Thành Huệ Lộc 1959 Bữu Phước Chúc Huy Minh Pháp Tự minh hung thich Diệu Âm Phúc Thành Phan Huy Triều Phạm Thiên Trương Quang Quý Johny Dinhvinh1964 Pascal Bui Vạn Phúc Giác Quý Trần Thị Huyền Chanhniem Forever NGUYỄN TRỌNG TÀI KỲ Dương Ngọc Cường Mr. Device Tri Huynh Thích Nguyên Mạnh Thích Quảng Ba T TH Tam Thien Tam Nguyễn Sĩ Long caokiem hoangquycong Lãn Tử Ton That Nguyen ngtieudao Lê Quốc Việt Du Miên Quang-Tu Vu phamthanh210 An Khang 63 zeus7777 Trương Ngọc Trân Diệu Tiến ... ...
Việt Nam (161 lượt xem) - Senegal (13 lượt xem) - Hoa Kỳ (12 lượt xem) - ... ...
Viên Hiếu Thành Huệ Lộc 1959 Bữu Phước Chúc Huy Minh Pháp Tự minh hung thich Diệu Âm Phúc Thành Phan Huy Triều Phạm Thiên Trương Quang Quý Johny Dinhvinh1964 Pascal Bui Vạn Phúc Giác Quý Trần Thị Huyền Chanhniem Forever NGUYỄN TRỌNG TÀI KỲ Dương Ngọc Cường Mr. Device Tri Huynh Thích Nguyên Mạnh Thích Quảng Ba T TH Tam Thien Tam Nguyễn Sĩ Long caokiem hoangquycong Lãn Tử Ton That Nguyen ngtieudao Lê Quốc Việt Du Miên Quang-Tu Vu phamthanh210 An Khang 63 zeus7777 Trương Ngọc Trân Diệu Tiến ... ... Việt Nam (161 lượt xem) - Senegal (13 lượt xem) - Hoa Kỳ (12 lượt xem) - ... ...