Dầu nói ra ngàn câu nhưng không lợi ích gì, tốt hơn nói một câu có nghĩa, nghe xong tâm ý được an tịnh vui thích.Kinh Pháp cú (Kệ số 101)
Sống chạy theo vẻ đẹp, không hộ trì các căn, ăn uống thiếu tiết độ, biếng nhác, chẳng tinh cần; ma uy hiếp kẻ ấy, như cây yếu trước gió.Kinh Pháp cú (Kệ số 7)
Người thực hành ít ham muốn thì lòng được thản nhiên, không phải lo sợ chi cả, cho dù gặp việc thế nào cũng tự thấy đầy đủ.Kinh Lời dạy cuối cùng
"Nó mắng tôi, đánh tôi, Nó thắng tôi, cướp tôi." Ai ôm hiềm hận ấy, hận thù không thể nguôi.Kinh Pháp cú (Kệ số 3)
Như đá tảng kiên cố, không gió nào lay động, cũng vậy, giữa khen chê, người trí không dao động.Kinh Pháp cú (Kệ số 81)
Cỏ làm hại ruộng vườn, si làm hại người đời. Bố thí người ly si, do vậy được quả lớn.Kinh Pháp Cú (Kệ số 358)
Do ái sinh sầu ưu,do ái sinh sợ hãi; ai thoát khỏi tham ái, không sầu, đâu sợ hãi?Kinh Pháp Cú (Kệ số 212)
Người cầu đạo ví như kẻ mặc áo bằng cỏ khô, khi lửa đến gần phải lo tránh. Người học đạo thấy sự tham dục phải lo tránh xa.Kinh Bốn mươi hai chương
Ví như người mù sờ voi, tuy họ mô tả đúng thật như chỗ sờ biết, nhưng ta thật không thể nhờ đó mà biết rõ hình thể con voi.Kinh Đại Bát Niết-bàn
Vui thay, chúng ta sống, Không hận, giữa hận thù! Giữa những người thù hận, Ta sống, không hận thù!Kinh Pháp Cú (Kệ số 197)
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(1) Hot Embers
At Sāvatthī. “Bhikkhus, form is hot embers,227 feeling is hot embers, perception is hot embers, volitional formations are hot embers, consciousness is hot embers. Seeing thus, bhikkhus, 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.’”
(2) Impermanent (1)
At Sāvatthī. “Bhikkhus, you should abandon desire for whatever is impermanent. And what is impermanent? [178] Form is impermanent; you should abandon desire for it. Feeling … Perception … Volitional formations
… Consciousness is impermanent; you should abandon desire for it. Bhikkhus, you should abandon desire for whatever is impermanent.”
(3) Impermanent (2)
… “Bhikkhus, you should abandon lust for whatever is impermanent.” … (Complete as in the preceding sutta, with “lust” instead of “desire.”)
(4) Impermanent (3)
… “Bhikkhus, you should abandon desire and lust for whatever is impermanent.”…
(Complete as in §137, with “desire and lust” instead of “desire.”)
(5) Suffering (1)
… “Bhikkhus, you should abandon desire for whatever is suffering.” …
(6) Suffering (2)
… “Bhikkhus, you should abandon lust for whatever is suffering.” …
(7) Suffering (3)
… “Bhikkhus, you should abandon desire and lust for whatever is suffering.”…
(8) Nonself (1)
… “Bhikkhus, you should abandon desire for whatever is nonself.” … [179]
(9) Nonself (2)
… “Bhikkhus, you should abandon lust for whatever is nonself.” …
(10) Nonself (3)
… “Bhikkhus, you should abandon desire and lust for whatever is nonself.”…
(11) Engrossed in Revulsion
At Sāvatthī. “Bhikkhus, for a clansman who has gone forth out of faith, this is what accords with the Dhamma: he should dwell engrossed in revulsion towards form, feeling, perception, volitional formations, and consciousness.228 One who dwells engrossed in revulsion towards form … towards consciousness, fully understands form, feeling, perception, volitional formations, and consciousness. One who fully understands form
… consciousness is freed from form, feeling, perception, volitional formations, and consciousness. He is freed from birth, aging, and death; freed from sorrow, lamentation, pain, displeasure, and despair; freed from suffering, I say.”
(12) Contemplating Impermanence
At Sāvatthī.229 “Bhikkhus, for a clansman who has gone forth out of faith, this is what accords with the Dhamma: he should dwell contemplating impermanence in form … (as above) … [180] he is freed from suffering, I say.”
(13) Contemplating Suffering
… “he should dwell contemplating suffering in form … he is freed from suffering, I say.”
(14) Contemplating Nonself
… “he should dwell contemplating nonself in form … he is freed from suffering, I say.”
VIEWS
(1) Internally
At Sāvatthī. “Bhikkhus, when what exists, by clinging to what, do pleasure and pain arise internally?”230 [181]
“Venerable sir, our teachings are rooted in the Blessed One….”
“When there is form, bhikkhus, by clinging to form, pleasure and pain arise internally. When there is feeling … perception … volitional formations … consciousness, by clinging to consciousness, pleasure and pain arise internally.
“What do you think, bhikkhus, is form permanent or impermanent?” “Impermanent, venerable sir.”
“Is what is impermanent suffering or happiness?” “Suffering, venerable sir.”
“But without clinging to what is impermanent, suffering, and subject to change, could pleasure and pain arise internally?”
“No, venerable sir.”
“Is feeling … perception … volitional formations … consciousness permanent or impermanent?… But without clinging to what is impermanent, suffering, and subject to change, could pleasure and pain arise internally?”
“No, venerable sir.”
“Seeing thus … He understands: ‘… there is no more for this state of being.’”
(2) This Is Mine
At Sāvatthī. “Bhikkhus, when what exists, by clinging to what, by adhering to what,231 does one regard things thus: ‘This is mine, this I am, this is my self’?”
“Venerable sir, our teachings are rooted in the Blessed One….”
“When there is form, bhikkhus, by clinging to form, by adhering to form,
[182] one regards things thus: ‘This is mine, this I am, this is my self.’ When there is feeling … perception … volitional formations … consciousness, by clinging to consciousness, by adhering to consciousness, one regards things thus: ‘This is mine, this I am, this is my self.’
“What do you think, bhikkhus, is form … consciousness permanent or impermanent?”
“Impermanent, venerable sir.”…
“But without clinging to what is impermanent, suffering, and subject to change, could one regard anything thus: ‘This is mine, this I am, this is my self’?”
“No, venerable sir.”
“Seeing thus … He understands: ‘… there is no more for this state of being.’”
(3) The Self
At Sāvatthī. “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: ‘That which is the self is the world; having passed away, that I shall be—permanent, stable, eternal, not subject to change’?”232
“Venerable sir, our teachings are rooted in the Blessed One….”
“When there is form, bhikkhus, by clinging to form, by adhering to form, such a view as this arises: ‘That which is the self is the world; having passed away, that I shall be—permanent, stable, eternal, not subject to change.’ When there is feeling … perception … volitional formations … consciousness, by clinging to consciousness, by adhering to consciousness, such a view as this [183] arises: ‘That which is the self is the world … not subject to change.’
“What do you think, bhikkhus, is form … consciousness permanent or impermanent?”
“Impermanent, venerable sir.”…
“But without clinging to what is impermanent, suffering, and subject to change, could such a view as that arise?”
“No, venerable sir.”
“Seeing thus … He understands: ‘… there is no more for this state of being.’”
(4) It Might Not Be For Me
At Sāvatthī. “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: ‘I might not be, and it might not be for me; I will not be, [and] it will not be for me’?”233
“Venerable sir, our teachings are rooted in the Blessed One….”
“When there is form, bhikkhus, by clinging to form, by adhering to form, such a view as this arises: ‘I might not be, and it might not be for me; I will not be, [and] it will not be for me.’ When there is feeling … perception …
volitional formations … [184] consciousness, by clinging to consciousness, by adhering to consciousness, such a view as this arises: ‘I might not be … and it will not be for me.’
“What do you think, bhikkhus, is form … consciousness permanent or impermanent?”
“Impermanent, venerable sir.”…
“But without clinging to what is impermanent, suffering, and subject to change, could such a view as that arise?”
“No, venerable sir.”
“Seeing thus … He understands: ‘… there is no more for this state of being.’”
(5) Wrong View
At Sāvatthī. “Bhikkhus, when what exists, by clinging to what, by adhering to what, does wrong view arise?”234
“Venerable sir, our teachings are rooted in the Blessed One….”
“When there is form, bhikkhus, by clinging to form, by adhering to form, wrong view arises. When there is feeling … perception … volitional formations … consciousness, by clinging to consciousness, by adhering to consciousness, wrong view arises.
“What do you think, bhikkhus, is form … consciousness permanent or impermanent?” [185]
“Impermanent, venerable sir.”…
“But without clinging to what is impermanent, suffering, and subject to change, could wrong view arise.”
“No, venerable sir.”
“Seeing thus … He understands: ‘… there is no more for this state of being.’”
(6) Identity View
At Sāvatthī. “Bhikkhus, when what exists, by clinging to what, by adhering to what, does identity view arise?”235
“Venerable sir, our teachings are rooted in the Blessed One….”
“When there is form, bhikkhus, by clinging to form, by adhering to form, identity view arises. When there is feeling … perception … volitional formations … consciousness, by clinging to consciousness, by adhering to consciousness, identity view arises.”…
“Seeing thus … He understands: ‘… there is no more for this state of being.’”
(7) View of Self
At Sāvatthī. “Bhikkhus, when what exists, by clinging to what, by adhering to what, does view of self arise?”236
“Venerable sir, our teachings are rooted in the Blessed One….”
“When there is form, bhikkhus, by clinging to form, by adhering to form, view of self arises. [186] When there is feeling … perception … volitional formations … consciousness, by clinging to consciousness, by adhering to consciousness, view of self arises.”…
“Seeing thus … He understands: ‘… there is no more for this state of being.’”
(8) Adherence (1)
At Sāvatthī. “Bhikkhus, when what exists, by clinging to what, by adhering to what, do the fetters, adherences, and shackles arise?”237
“Venerable sir, our teachings are rooted in the Blessed One….”
“When there is form, bhikkhus, by clinging to form, by adhering to form, the fetters, adherences, and shackles arise. When there is feeling … perception … volitional formations … consciousness, by clinging to consciousness, by adhering to consciousness, the fetters, adherences, and shackles arise.”…
“Seeing thus … He understands: ‘… there is no more for this state of being.’” [187]
(9) Adherence (2)
At Sāvatthī. “Bhikkhus, when what exists, by clinging to what, by adhering to what, do the fetters, adherences, shackles, and holding arise?”
“Venerable sir, our teachings are rooted in the Blessed One….” (Complete as above.)
(10) Ananda
At Sāvatthī. Then the Venerable Ānanda approached the Blessed One … and said to him: “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.”238
“What do you think, Ānanda, is form 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.”
“Is feeling permanent or impermanent?… Is perception permanent or impermanent?… Are volitional formations permanent or impermanent?… Is consciousness 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.”
“Therefore, Ānanda, any kind of form whatsoever, whether past, future, or present…. [188]
“Seeing thus … He understands: ‘… there is no more for this state of being.’”
1
At Sāvatthī. “Bhikkhus, form is hot embers,227 feeling is hot embers, perception is hot embers, volitional formations are hot embers, consciousness is hot embers. Seeing thus, bhikkhus, 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.’”
(2) Impermanent (1)
At Sāvatthī. “Bhikkhus, you should abandon desire for whatever is impermanent. And what is impermanent? [178] Form is impermanent; you should abandon desire for it. Feeling … Perception … Volitional formations
… Consciousness is impermanent; you should abandon desire for it. Bhikkhus, you should abandon desire for whatever is impermanent.”
(3) Impermanent (2)
… “Bhikkhus, you should abandon lust for whatever is impermanent.” … (Complete as in the preceding sutta, with “lust” instead of “desire.”)
(4) Impermanent (3)
… “Bhikkhus, you should abandon desire and lust for whatever is impermanent.”…
(Complete as in §137, with “desire and lust” instead of “desire.”)
(5) Suffering (1)
… “Bhikkhus, you should abandon desire for whatever is suffering.” …
(6) Suffering (2)
… “Bhikkhus, you should abandon lust for whatever is suffering.” …
(7) Suffering (3)
… “Bhikkhus, you should abandon desire and lust for whatever is suffering.”…
(8) Nonself (1)
… “Bhikkhus, you should abandon desire for whatever is nonself.” … [179]
(9) Nonself (2)
… “Bhikkhus, you should abandon lust for whatever is nonself.” …
(10) Nonself (3)
… “Bhikkhus, you should abandon desire and lust for whatever is nonself.”…
(11) Engrossed in Revulsion
At Sāvatthī. “Bhikkhus, for a clansman who has gone forth out of faith, this is what accords with the Dhamma: he should dwell engrossed in revulsion towards form, feeling, perception, volitional formations, and consciousness.228 One who dwells engrossed in revulsion towards form … towards consciousness, fully understands form, feeling, perception, volitional formations, and consciousness. One who fully understands form
… consciousness is freed from form, feeling, perception, volitional formations, and consciousness. He is freed from birth, aging, and death; freed from sorrow, lamentation, pain, displeasure, and despair; freed from suffering, I say.”
(12) Contemplating Impermanence
At Sāvatthī.229 “Bhikkhus, for a clansman who has gone forth out of faith, this is what accords with the Dhamma: he should dwell contemplating impermanence in form … (as above) … [180] he is freed from suffering, I say.”
(13) Contemplating Suffering
… “he should dwell contemplating suffering in form … he is freed from suffering, I say.”
(14) Contemplating Nonself
… “he should dwell contemplating nonself in form … he is freed from suffering, I say.”
VIEWS
(1) Internally
At Sāvatthī. “Bhikkhus, when what exists, by clinging to what, do pleasure and pain arise internally?”230 [181]
“Venerable sir, our teachings are rooted in the Blessed One….”
“When there is form, bhikkhus, by clinging to form, pleasure and pain arise internally. When there is feeling … perception … volitional formations … consciousness, by clinging to consciousness, pleasure and pain arise internally.
“What do you think, bhikkhus, is form permanent or impermanent?” “Impermanent, venerable sir.”
“Is what is impermanent suffering or happiness?” “Suffering, venerable sir.”
“But without clinging to what is impermanent, suffering, and subject to change, could pleasure and pain arise internally?”
“No, venerable sir.”
“Is feeling … perception … volitional formations … consciousness permanent or impermanent?… But without clinging to what is impermanent, suffering, and subject to change, could pleasure and pain arise internally?”
“No, venerable sir.”
“Seeing thus … He understands: ‘… there is no more for this state of being.’”
(2) This Is Mine
At Sāvatthī. “Bhikkhus, when what exists, by clinging to what, by adhering to what,231 does one regard things thus: ‘This is mine, this I am, this is my self’?”
“Venerable sir, our teachings are rooted in the Blessed One….”
“When there is form, bhikkhus, by clinging to form, by adhering to form,
[182] one regards things thus: ‘This is mine, this I am, this is my self.’ When there is feeling … perception … volitional formations … consciousness, by clinging to consciousness, by adhering to consciousness, one regards things thus: ‘This is mine, this I am, this is my self.’
“What do you think, bhikkhus, is form … consciousness permanent or impermanent?”
“Impermanent, venerable sir.”…
“But without clinging to what is impermanent, suffering, and subject to change, could one regard anything thus: ‘This is mine, this I am, this is my self’?”
“No, venerable sir.”
“Seeing thus … He understands: ‘… there is no more for this state of being.’”
(3) The Self
At Sāvatthī. “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: ‘That which is the self is the world; having passed away, that I shall be—permanent, stable, eternal, not subject to change’?”232
“Venerable sir, our teachings are rooted in the Blessed One….”
“When there is form, bhikkhus, by clinging to form, by adhering to form, such a view as this arises: ‘That which is the self is the world; having passed away, that I shall be—permanent, stable, eternal, not subject to change.’ When there is feeling … perception … volitional formations … consciousness, by clinging to consciousness, by adhering to consciousness, such a view as this [183] arises: ‘That which is the self is the world … not subject to change.’
“What do you think, bhikkhus, is form … consciousness permanent or impermanent?”
“Impermanent, venerable sir.”…
“But without clinging to what is impermanent, suffering, and subject to change, could such a view as that arise?”
“No, venerable sir.”
“Seeing thus … He understands: ‘… there is no more for this state of being.’”
(4) It Might Not Be For Me
At Sāvatthī. “Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: ‘I might not be, and it might not be for me; I will not be, [and] it will not be for me’?”233
“Venerable sir, our teachings are rooted in the Blessed One….”
“When there is form, bhikkhus, by clinging to form, by adhering to form, such a view as this arises: ‘I might not be, and it might not be for me; I will not be, [and] it will not be for me.’ When there is feeling … perception …
volitional formations … [184] consciousness, by clinging to consciousness, by adhering to consciousness, such a view as this arises: ‘I might not be … and it will not be for me.’
“What do you think, bhikkhus, is form … consciousness permanent or impermanent?”
“Impermanent, venerable sir.”…
“But without clinging to what is impermanent, suffering, and subject to change, could such a view as that arise?”
“No, venerable sir.”
“Seeing thus … He understands: ‘… there is no more for this state of being.’”
(5) Wrong View
At Sāvatthī. “Bhikkhus, when what exists, by clinging to what, by adhering to what, does wrong view arise?”234
“Venerable sir, our teachings are rooted in the Blessed One….”
“When there is form, bhikkhus, by clinging to form, by adhering to form, wrong view arises. When there is feeling … perception … volitional formations … consciousness, by clinging to consciousness, by adhering to consciousness, wrong view arises.
“What do you think, bhikkhus, is form … consciousness permanent or impermanent?” [185]
“Impermanent, venerable sir.”…
“But without clinging to what is impermanent, suffering, and subject to change, could wrong view arise.”
“No, venerable sir.”
“Seeing thus … He understands: ‘… there is no more for this state of being.’”
(6) Identity View
At Sāvatthī. “Bhikkhus, when what exists, by clinging to what, by adhering to what, does identity view arise?”235
“Venerable sir, our teachings are rooted in the Blessed One….”
“When there is form, bhikkhus, by clinging to form, by adhering to form, identity view arises. When there is feeling … perception … volitional formations … consciousness, by clinging to consciousness, by adhering to consciousness, identity view arises.”…
“Seeing thus … He understands: ‘… there is no more for this state of being.’”
(7) View of Self
At Sāvatthī. “Bhikkhus, when what exists, by clinging to what, by adhering to what, does view of self arise?”236
“Venerable sir, our teachings are rooted in the Blessed One….”
“When there is form, bhikkhus, by clinging to form, by adhering to form, view of self arises. [186] When there is feeling … perception … volitional formations … consciousness, by clinging to consciousness, by adhering to consciousness, view of self arises.”…
“Seeing thus … He understands: ‘… there is no more for this state of being.’”
(8) Adherence (1)
At Sāvatthī. “Bhikkhus, when what exists, by clinging to what, by adhering to what, do the fetters, adherences, and shackles arise?”237
“Venerable sir, our teachings are rooted in the Blessed One….”
“When there is form, bhikkhus, by clinging to form, by adhering to form, the fetters, adherences, and shackles arise. When there is feeling … perception … volitional formations … consciousness, by clinging to consciousness, by adhering to consciousness, the fetters, adherences, and shackles arise.”…
“Seeing thus … He understands: ‘… there is no more for this state of being.’” [187]
(9) Adherence (2)
At Sāvatthī. “Bhikkhus, when what exists, by clinging to what, by adhering to what, do the fetters, adherences, shackles, and holding arise?”
“Venerable sir, our teachings are rooted in the Blessed One….” (Complete as above.)
(10) Ananda
At Sāvatthī. Then the Venerable Ānanda approached the Blessed One … and said to him: “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.”238
“What do you think, Ānanda, is form 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.”
“Is feeling permanent or impermanent?… Is perception permanent or impermanent?… Are volitional formations permanent or impermanent?… Is consciousness 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.”
“Therefore, Ānanda, any kind of form whatsoever, whether past, future, or present…. [188]
“Seeing thus … He understands: ‘… there is no more for this state of being.’”
1
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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 (249 lượt xem) - Hoa Kỳ (16 lượt xem) - Senegal (13 lượt xem) - Đức quốc (3 lượt xem) - Saudi Arabia (2 lượt xem) - Nga (1 lượt xem) - Hungary (1 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 (249 lượt xem) - Hoa Kỳ (16 lượt xem) - Senegal (13 lượt xem) - Đức quốc (3 lượt xem) - Saudi Arabia (2 lượt xem) - Nga (1 lượt xem) - Hungary (1 lượt xem) - ... ...