Không nên nhìn lỗi người, người làm hay không làm.Nên nhìn tự chính mình, có làm hay không làm.Kinh Pháp cú (Kệ số 50)
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)
Người có trí luôn thận trọng trong cả ý nghĩ, lời nói cũng như việc làm. Kinh Pháp cú
Người trí dù khoảnh khắc kề cận bậc hiền minh, cũng hiểu ngay lý pháp, như lưỡi nếm vị canh.Kinh Pháp Cú - Kệ số 65
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)
Ai dùng các hạnh lành, làm xóa mờ nghiệp ác, chói sáng rực đời này, như trăng thoát mây che.Kinh Pháp cú (Kệ số 173)
Kẻ hung dữ hại người cũng như ngửa mặt lên trời mà phun nước bọt. Nước bọt ấy chẳng lên đến trời, lại rơi xuống chính mình.Kinh Bốn mươi hai chương
Dầu giữa bãi chiến trường, thắng ngàn ngàn quân địch, không bằng tự thắng mình, thật chiến thắng tối thượng.Kinh Pháp cú (Kệ số 103)
Thường tự xét lỗi mình, đừng nói lỗi người khác. Kinh Đại Bát Niết-bàn
Ai sống quán bất tịnh, khéo hộ trì các căn, ăn uống có tiết độ, có lòng tin, tinh cần, ma không uy hiếp được, như núi đá, trước gió.Kinh Pháp Cú (Kệ số 8)
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- Kinh Tương Ưng Bộ (Samyutta Nikāya)
- Chương Một - Tương Ưng Uẩn (9)
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I. PORTIONS
93 (1) Portions
At Sāvatthī. “Bhikkhus, there are these four portions.217 What four? [158] The portion of identity, the portion of the origin of identity, the portion of the cessation of identity, the portion of the way leading to the cessation of identity.
“And what, bhikkhus, is the portion of identity? It should be said: the five aggregates subject to clinging. What five? The form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the volitional formations aggregate subject to clinging, the consciousness aggregate subject to clinging. This is called the portion of identity.
“And what, bhikkhus, is the portion of the origin of identity? It is this craving that leads to renewed existence, accompanied by delight and lust, seeking delight here and there; that is, craving for sensual pleasures, craving for existence, craving for extermination. This is called the portion of the origin of identity.
“And what, bhikkhus, is the portion of the cessation of identity? It is the remainderless fading away and cessation of that same craving, the giving up and relinquishing of it, freedom from it, non-reliance on it. This is called the portion of the cessation of identity.
“And what, bhikkhus, is the portion of the way leading to the cessation of identity? It is this Noble Eightfold Path; that is, right view … right
concentration. This is called the portion of the way leading to the cessation of identity.
“These, bhikkhus, are the four portions.”
94 (2) Suffering
At Sāvatthī. “Bhikkhus, I will teach you suffering, the origin of suffering, the cessation of suffering, and the way leading to the cessation of suffering.
“And what, bhikkhus, is suffering? It should be said: the five aggregates subject to clinging. What five?… (as above) … This is called suffering.
“And what, bhikkhus, is the origin of suffering? It is this craving that leads to renewed existence…. This is called the origin of suffering.
“And what, bhikkhus, is the cessation of suffering? It is the remainderless fading away and cessation of that same craving…. This is called the cessation of suffering. [159]
“And what, bhikkhus, is the way leading to the cessation of suffering? It is this Noble Eightfold Path; that is, right view … right concentration. This is called the way leading to the cessation of suffering.”
95 (3) Identity
At Sāvatthī. “Bhikkhus, I will teach you identity, the origin of identity, the cessation of identity, and the way leading to the cessation of identity.”
(The remainder of this sutta is identical with the preceding one, with appropriate substitutions.)
96 (4) To Be Fully Understood
At Sāvatthī. “Bhikkhus, I will teach you things that should be fully understood, full understanding, and the person that has fully understood.218
Listen to that….
“And what, bhikkhus, are the things that should be fully understood? Form, bhikkhus, is something that should be fully understood. Feeling … Perception … Volitional formations … Consciousness is something that should be fully understood. These are called the things that should be fully understood. [160]
“And what, bhikkhus, is full understanding? The destruction of lust, the destruction of hatred, the destruction of delusion: this is called full understanding.219
“And who, bhikkhus, is the person that has fully understood? It should be said: the arahant, the venerable one of such a name and clan. This is called the person that has fully understood.”
97 (5) Ascetics (1)
At Sāvatthī. “Bhikkhus, there are these five aggregates subject to clinging. What five? The form aggregate subject to clinging … the consciousness aggregate subject to clinging.
“Bhikkhus, those ascetics and brahmins who do not understand as they really are the gratification, the danger, and the escape in the case of these five aggregates subject to clinging: these I do not consider to be ascetics among ascetics or brahmins among brahmins, and these venerable ones do not, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism or the goal of brahminhood.
“But, bhikkhus, those ascetics and brahmins who understand these things as they really are: these I consider to be ascetics among ascetics and brahmins among brahmins, and these venerable ones, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism and the goal of brahminhood.”
98 (6) Ascetics (2)
At Sāvatthī.220 “Bhikkhus, there are these five aggregates subject to clinging. What five? The form aggregate subject to clinging … the consciousness aggregate subject to clinging.
“Bhikkhus, those ascetics and brahmins who do not understand as they really are the origin and the passing away, the gratification, the danger, and the escape in the case of these five aggregates subject to clinging: these I do not consider to be ascetics among ascetics or brahmins among brahmins….
“But, bhikkhus, those ascetics and brahmins who understand these things as they really are … in this very life enter and dwell in the goal of asceticism and the goal of brahminhood.”
99 (7) Stream-Enterer
At Sāvatthī. “Bhikkhus, there are these five aggregates subject to clinging. What five? The form aggregate subject to clinging … the consciousness aggregate subject to clinging.
“When, bhikkhus, a noble disciple understands as they really are the origin and the passing away, [161] the gratification, the danger, and the escape in the case of these five aggregates subject to clinging, then he is called a noble disciple who is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination.”
100 (8) Arahant
… “When, bhikkhus, having understood as they really are the origin and the passing away, the gratification, the danger, and the escape in the case of these five aggregates subject to clinging, a bhikkhu is liberated by nonclinging,221 then he is called a bhikkhu who is an arahant, one whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, one completely liberated through final knowledge.”
101 (9) Abandoning Desire (1)
At Sāvatthī. “Bhikkhus, whatever desire there is for form, whatever lust, delight, craving—abandon it. Thus that form will be abandoned, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising. So too in the case of feeling, perception, volitional formations, and consciousness.”
102 (10) Abandoning Desire (2)
At Sāvatthī. “Bhikkhus, whatever desire there is for form, whatever lust, delight, craving, whatever engagement and clinging, mental standpoints, adherences, and underlying tendencies—[162] abandon them. Thus that form will be abandoned, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising. So too in the case of feeling, perception, volitional formations, and consciousness.”
1
93 (1) Portions
At Sāvatthī. “Bhikkhus, there are these four portions.217 What four? [158] The portion of identity, the portion of the origin of identity, the portion of the cessation of identity, the portion of the way leading to the cessation of identity.
“And what, bhikkhus, is the portion of identity? It should be said: the five aggregates subject to clinging. What five? The form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the volitional formations aggregate subject to clinging, the consciousness aggregate subject to clinging. This is called the portion of identity.
“And what, bhikkhus, is the portion of the origin of identity? It is this craving that leads to renewed existence, accompanied by delight and lust, seeking delight here and there; that is, craving for sensual pleasures, craving for existence, craving for extermination. This is called the portion of the origin of identity.
“And what, bhikkhus, is the portion of the cessation of identity? It is the remainderless fading away and cessation of that same craving, the giving up and relinquishing of it, freedom from it, non-reliance on it. This is called the portion of the cessation of identity.
“And what, bhikkhus, is the portion of the way leading to the cessation of identity? It is this Noble Eightfold Path; that is, right view … right
concentration. This is called the portion of the way leading to the cessation of identity.
“These, bhikkhus, are the four portions.”
94 (2) Suffering
At Sāvatthī. “Bhikkhus, I will teach you suffering, the origin of suffering, the cessation of suffering, and the way leading to the cessation of suffering.
“And what, bhikkhus, is suffering? It should be said: the five aggregates subject to clinging. What five?… (as above) … This is called suffering.
“And what, bhikkhus, is the origin of suffering? It is this craving that leads to renewed existence…. This is called the origin of suffering.
“And what, bhikkhus, is the cessation of suffering? It is the remainderless fading away and cessation of that same craving…. This is called the cessation of suffering. [159]
“And what, bhikkhus, is the way leading to the cessation of suffering? It is this Noble Eightfold Path; that is, right view … right concentration. This is called the way leading to the cessation of suffering.”
95 (3) Identity
At Sāvatthī. “Bhikkhus, I will teach you identity, the origin of identity, the cessation of identity, and the way leading to the cessation of identity.”
(The remainder of this sutta is identical with the preceding one, with appropriate substitutions.)
96 (4) To Be Fully Understood
At Sāvatthī. “Bhikkhus, I will teach you things that should be fully understood, full understanding, and the person that has fully understood.218
Listen to that….
“And what, bhikkhus, are the things that should be fully understood? Form, bhikkhus, is something that should be fully understood. Feeling … Perception … Volitional formations … Consciousness is something that should be fully understood. These are called the things that should be fully understood. [160]
“And what, bhikkhus, is full understanding? The destruction of lust, the destruction of hatred, the destruction of delusion: this is called full understanding.219
“And who, bhikkhus, is the person that has fully understood? It should be said: the arahant, the venerable one of such a name and clan. This is called the person that has fully understood.”
97 (5) Ascetics (1)
At Sāvatthī. “Bhikkhus, there are these five aggregates subject to clinging. What five? The form aggregate subject to clinging … the consciousness aggregate subject to clinging.
“Bhikkhus, those ascetics and brahmins who do not understand as they really are the gratification, the danger, and the escape in the case of these five aggregates subject to clinging: these I do not consider to be ascetics among ascetics or brahmins among brahmins, and these venerable ones do not, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism or the goal of brahminhood.
“But, bhikkhus, those ascetics and brahmins who understand these things as they really are: these I consider to be ascetics among ascetics and brahmins among brahmins, and these venerable ones, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism and the goal of brahminhood.”
98 (6) Ascetics (2)
At Sāvatthī.220 “Bhikkhus, there are these five aggregates subject to clinging. What five? The form aggregate subject to clinging … the consciousness aggregate subject to clinging.
“Bhikkhus, those ascetics and brahmins who do not understand as they really are the origin and the passing away, the gratification, the danger, and the escape in the case of these five aggregates subject to clinging: these I do not consider to be ascetics among ascetics or brahmins among brahmins….
“But, bhikkhus, those ascetics and brahmins who understand these things as they really are … in this very life enter and dwell in the goal of asceticism and the goal of brahminhood.”
99 (7) Stream-Enterer
At Sāvatthī. “Bhikkhus, there are these five aggregates subject to clinging. What five? The form aggregate subject to clinging … the consciousness aggregate subject to clinging.
“When, bhikkhus, a noble disciple understands as they really are the origin and the passing away, [161] the gratification, the danger, and the escape in the case of these five aggregates subject to clinging, then he is called a noble disciple who is a stream-enterer, no longer bound to the nether world, fixed in destiny, with enlightenment as his destination.”
100 (8) Arahant
… “When, bhikkhus, having understood as they really are the origin and the passing away, the gratification, the danger, and the escape in the case of these five aggregates subject to clinging, a bhikkhu is liberated by nonclinging,221 then he is called a bhikkhu who is an arahant, one whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, one completely liberated through final knowledge.”
101 (9) Abandoning Desire (1)
At Sāvatthī. “Bhikkhus, whatever desire there is for form, whatever lust, delight, craving—abandon it. Thus that form will be abandoned, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising. So too in the case of feeling, perception, volitional formations, and consciousness.”
102 (10) Abandoning Desire (2)
At Sāvatthī. “Bhikkhus, whatever desire there is for form, whatever lust, delight, craving, whatever engagement and clinging, mental standpoints, adherences, and underlying tendencies—[162] abandon them. Thus that form will be abandoned, cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising. So too in the case of feeling, perception, volitional formations, and consciousness.”
1
Hết phần Chương Một - Tương Ưng Uẩn (9)
(Lên đầu trang)
Tập III - Thiên Uẩn có tổng cộng 24 phần.
Xem phần trước |||| Xem phần tiếp theo
Tải về dạng file RTF
(Lên đầu trang)
Tập III - Thiên Uẩn có tổng cộng 24 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
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