Nên biết rằng tâm nóng giận còn hơn cả lửa dữ, phải thường phòng hộ không để cho nhập vào. Giặc cướp công đức không gì hơn tâm nóng giận.Kinh Lời dạy cuối cùng
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
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Người nhiều lòng tham giống như cầm đuốc đi ngược gió, thế nào cũng bị lửa táp vào tay. Kinh Bốn mươi hai chương
Hương hoa thơm chỉ bay theo chiều gió, tiếng thơm người hiền lan tỏa khắp nơi nơi. Kinh Pháp cú (Kệ số 54)
Như ngôi nhà khéo lợp, mưa không xâm nhập vào. Cũng vậy tâm khéo tu, tham dục không xâm nhập.Kinh Pháp cú (Kệ số 14)
Kẻ ngu dầu trọn đời được thân cận bậc hiền trí cũng không hiểu lý pháp, như muỗng với vị canh.Kinh Pháp Cú - Kệ số 64
"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)
Ý dẫn đầu các pháp, ý làm chủ, ý tạo; nếu với ý ô nhiễm, nói lên hay hành động, khổ não bước theo sau, như xe, chân vật kéo.Kinh Pháp Cú (Kệ số 1)
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Kinh Tương Ưng Bộ (Samyutta Nikāya) »» Chương Bốn - Tương Ưng Jambukhādaka
Jambukhādakasaṃyutta
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.
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Connected Discourses with Jambukhādaka
1 A Question on Nibbāna
On one occasion the Venerable Sāriputta was dwelling in Magadha at Nālakagāma. Then the wanderer Jambukh̄daka270 approached the Venerable Sāriputta and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Venerable Sāriputta:
“Friend Sāriputta, it is said, ‘Nibbāna, Nibbāna.’ What now is Nibbāna?” “The destruction of lust, the destruction of hatred, the destruction of
delusion: this, friend, is called Nibbāna.”271
“But, friend, is there a path, is there a way for the realization of this Nibbāna?”
“There is a path, friend, there is a way for the realization of this Nibbāna.” [252]
“And what, friend, is that path, what is that way for the realization of this Nibbāna?”
“It is, friend, this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is the path, friend, this is the way for the realization of this Nibbāna.”
“Excellent is the path, friend, excellent is the way for the realization of this Nibbāna. And it is enough, friend Sāriputta, for diligence.”
2 Arahantship
“Friend Sāriputta, it is said, ‘arahantship, arahantship.’ What now is arahantship?”
“The destruction of lust, the destruction of hatred, the destruction of delusion: this, friend, is called arahantship.”
“But, friend, is there a path, is there a way for the realization of this arahantship?”
“There is a path, friend, there is a way for the realization of this arahantship.”
“And what, friend, is that path, what is that way for the realization of this arahantship?”
“It is, friend, this Noble Eightfold Path; that is, right view … right concentration. This is the path, friend, this is the way for the realization of this arahantship.”
“Excellent is the path, friend, excellent is the way for the realization of this arahantship. And it is enough, friend Sāriputta, for diligence.”
3 Proponents of Dhamma
“Friend Sāriputta, who are the proponents of Dhamma in the world? Who are practising well in the world? Who are the fortunate ones in the world?”
“Those, friend, who teach the Dhamma for the abandonment of lust,
[253] for the abandonment of hatred, for the abandonment of delusion: they are the proponents of Dhamma in the world. Those who are practising for the abandonment of lust, for the abandonment of hatred, for the abandonment of delusion: they are practising well in the world. Those for
whom lust, hatred, and delusion have been abandoned, cut off at the root, made like palm stumps, obliterated so that they are no more subject to future arising: they are the fortunate ones in the world.”272 “But, friend, is there a path, is there a way for the abandonment of this lust, hatred, and delusion?”
“There is a path, friend, there is a way for the abandonment of this lust, hatred, and delusion.”
“And what, friend, is that path…?”
“It is, friend, this Noble Eightfold Path….”
“Excellent is the path, friend, excellent is the way for the abandonment of this lust, hatred, and delusion. And it is enough, friend Sāriputta, for diligence.”
4 For What Purpose?
“For what purpose, friend Sāriputta, is the holy life lived under the ascetic Gotama?”
“It is, friend, for the full understanding of suffering that the holy life is lived under the Blessed One.”
“But, friend, is there a path, is there a way for the full understanding of this suffering?”
“There is a path, friend, there is a way ... [254] this Noble Eightfold Path….”
5 Conslation
“Friend Sāriputta, it is said, ‘one who has attained consolation, one who has attained consolation.’ In what way, friend, has one attained
consolation?”273
“When, friend, a bhikkhu understands as it really is the origin and the passing away, the gratification, the danger, and the escape in the case of the six bases for contact, in this way he has attained consolation.”
“But, friend, is there a path, is there a way for the realization of this consolation?”
“There is a path, friend, there is a way ... this Noble Eightfold Path….”
6 Supreme Conslation
“Friend Sāriputta, it is said, ‘one who has attained supreme consolation, one who has attained supreme consolation.’ In what way, friend, has one attained supreme consolation?”
“When, friend, [255] having understood as it really is the origin and the passing away, the gratification, the danger, and the escape in the case of the six bases for contact, a bhikkhu is liberated by nonclinging, in this way he has attained supreme consolation.”
“But, friend, is there a path, is there a way for the realization of this supreme consolation?”
“There is a path, friend, there is a way ... this Noble Eightfold Path….”
7 Feeling
“Friend Sāriputta, it is said, ‘feeling, feeling.’ What now is feeling?”
“There are, friend, these three feelings: pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. These are the three feelings.”
“But, friend, is there a path, is there a way for the full understanding of these three feelings?”
“There is a path, friend, there is a way ... this Noble Eightfold Path….” [256]
8 Taints
“Friend Sāriputta, it is said, ‘taint, taint.’ What now is a taint?”
“There are, friend, these three taints: the taint of sensuality, the taint of existence, the taint of ignorance. These are the three taints.”
“But, friend, is there a path, is there a way for the abandonment of these three taints?”
“There is a path, friend, there is a way ... this Noble Eightfold Path….”
9 Ignorance
“Friend Sāriputta, it is said, ‘ignorance, ignorance.’ What now is ignorance?”
“Not knowing suffering, not knowing the origin of suffering, not knowing the cessation of suffering, not knowing the way leading to the cessation of suffering. This is called ignorance.”
“But, friend, is there a path, is there a way for the abandonment of this ignorance?”
“There is a path, friend, there is a way ... this Noble Eightfold Path….” [257]
10 Craving
“Friend Sāriputta, it is said, ‘craving, craving.’ What now is craving?”
“There are, friend, these three kinds of craving: craving for sensual pleasures, craving for existence, craving for extermination. These are the three kinds of craving.”
“But, friend, is there a path, is there a way for the abandonment of this craving?”
“There is a path, friend, there is a way … this Noble Eightfold Path….”
11 Floods
“Friend Sāriputta, it is said, ‘flood, flood.’ What now is a flood?”
“There are, friend, these four floods: the flood of sensuality, the flood of existence, the flood of views, the flood of ignorance. These are the four floods.”
“But, friend, is there a path, is there a way for the abandonment of these four floods?”
“There is a path, friend, there is a way … this Noble Eightfold Path….” [258]
12 Clinging
“Friend Sāriputta, it is said, ‘clinging, clinging.’ What now is clinging?” “There are, friend, these four kinds of clinging: clinging to sensual
pleasures, clinging to views, clinging to rules and vows, clinging to a doctrine of self. These are the four kinds of clinging.”
“But, friend, is there a path, is there a way for the abandonment of these four kinds of clinging?”
“There is a path, friend, there is a way … this Noble Eightfold Path….”
13 Existence
“Friend Sāriputta, it is said, ‘existence, existence.’ What now is existence?”
“There are, friend, these three kinds of existence: sense-sphere existence, form-sphere existence, formless-sphere existence. These are the three kinds of existence.”
“But, friend, is there a path, is there a way for the full understanding of these three kinds of existence?” [259]
“There is a path, friend, there is a way ... this Noble Eightfold Path….”
14 Suffering
“Friend Sāriputta, it is said, ‘suffering, suffering.’ What now is suffering?” “There are, friend, these three kinds of suffering: the suffering due to
pain, the suffering due to formations, the suffering due to change. These are the three kinds of suffering.”274
“But, friend, is there a path, is there a way for the full understanding of these three kinds of suffering?”
“There is a path, friend, there is a way ... this Noble Eightfold Path….”
15 Identity
“Friend Sāriputta, it is said, ‘identity, identity.’ What now is identity?” “These five aggregates subject to clinging, friend, have been called
identity by the Blessed One; that is, 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, [260] the
consciousness aggregate subject to clinging. These five aggregates subject to clinging have been called identity by the Blessed One.”
“But, friend, is there a path, is there a way for the full understanding of this identity?”
“There is a path, friend, there is a way for the full understanding of this identity.”
“And what, friend, is that path, what is that way for the full understanding of this identity.”
“It is, friend, this Noble Eightfold Path; that is, right view ... right concentration. This is the path, friend, this is the way for the full understanding of this identity.”
“Excellent is the path, friend, excellent is the way for the full understanding of this identity. And it is enough, friend Sāriputta, for diligence.”
16 Difficult to Do
“Friend Sāriputta, what is difficult to do in this Dhamma and Discipline?” “Going forth, friend, is difficult to do in this Dhamma and Discipline.” “What, friend, is difficult to do by one who has gone forth?”
“To find delight, friend, is difficult to do by one who has gone forth.” “What, friend, is difficult to do by one who has found delight?”
“Practice in accordance with the Dhamma, friend, is difficult to do by one who has found delight.”
“But, friend, if a bhikkhu is practising in accordance with the Dhamma, would it take him long to become an arahant?”
“Not long, friend.”275
[261]
1
1 A Question on Nibbāna
On one occasion the Venerable Sāriputta was dwelling in Magadha at Nālakagāma. Then the wanderer Jambukh̄daka270 approached the Venerable Sāriputta and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Venerable Sāriputta:
“Friend Sāriputta, it is said, ‘Nibbāna, Nibbāna.’ What now is Nibbāna?” “The destruction of lust, the destruction of hatred, the destruction of
delusion: this, friend, is called Nibbāna.”271
“But, friend, is there a path, is there a way for the realization of this Nibbāna?”
“There is a path, friend, there is a way for the realization of this Nibbāna.” [252]
“And what, friend, is that path, what is that way for the realization of this Nibbāna?”
“It is, friend, this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is the path, friend, this is the way for the realization of this Nibbāna.”
“Excellent is the path, friend, excellent is the way for the realization of this Nibbāna. And it is enough, friend Sāriputta, for diligence.”
2 Arahantship
“Friend Sāriputta, it is said, ‘arahantship, arahantship.’ What now is arahantship?”
“The destruction of lust, the destruction of hatred, the destruction of delusion: this, friend, is called arahantship.”
“But, friend, is there a path, is there a way for the realization of this arahantship?”
“There is a path, friend, there is a way for the realization of this arahantship.”
“And what, friend, is that path, what is that way for the realization of this arahantship?”
“It is, friend, this Noble Eightfold Path; that is, right view … right concentration. This is the path, friend, this is the way for the realization of this arahantship.”
“Excellent is the path, friend, excellent is the way for the realization of this arahantship. And it is enough, friend Sāriputta, for diligence.”
3 Proponents of Dhamma
“Friend Sāriputta, who are the proponents of Dhamma in the world? Who are practising well in the world? Who are the fortunate ones in the world?”
“Those, friend, who teach the Dhamma for the abandonment of lust,
[253] for the abandonment of hatred, for the abandonment of delusion: they are the proponents of Dhamma in the world. Those who are practising for the abandonment of lust, for the abandonment of hatred, for the abandonment of delusion: they are practising well in the world. Those for
whom lust, hatred, and delusion have been abandoned, cut off at the root, made like palm stumps, obliterated so that they are no more subject to future arising: they are the fortunate ones in the world.”272 “But, friend, is there a path, is there a way for the abandonment of this lust, hatred, and delusion?”
“There is a path, friend, there is a way for the abandonment of this lust, hatred, and delusion.”
“And what, friend, is that path…?”
“It is, friend, this Noble Eightfold Path….”
“Excellent is the path, friend, excellent is the way for the abandonment of this lust, hatred, and delusion. And it is enough, friend Sāriputta, for diligence.”
4 For What Purpose?
“For what purpose, friend Sāriputta, is the holy life lived under the ascetic Gotama?”
“It is, friend, for the full understanding of suffering that the holy life is lived under the Blessed One.”
“But, friend, is there a path, is there a way for the full understanding of this suffering?”
“There is a path, friend, there is a way ... [254] this Noble Eightfold Path….”
5 Conslation
“Friend Sāriputta, it is said, ‘one who has attained consolation, one who has attained consolation.’ In what way, friend, has one attained
consolation?”273
“When, friend, a bhikkhu understands as it really is the origin and the passing away, the gratification, the danger, and the escape in the case of the six bases for contact, in this way he has attained consolation.”
“But, friend, is there a path, is there a way for the realization of this consolation?”
“There is a path, friend, there is a way ... this Noble Eightfold Path….”
6 Supreme Conslation
“Friend Sāriputta, it is said, ‘one who has attained supreme consolation, one who has attained supreme consolation.’ In what way, friend, has one attained supreme consolation?”
“When, friend, [255] having understood as it really is the origin and the passing away, the gratification, the danger, and the escape in the case of the six bases for contact, a bhikkhu is liberated by nonclinging, in this way he has attained supreme consolation.”
“But, friend, is there a path, is there a way for the realization of this supreme consolation?”
“There is a path, friend, there is a way ... this Noble Eightfold Path….”
7 Feeling
“Friend Sāriputta, it is said, ‘feeling, feeling.’ What now is feeling?”
“There are, friend, these three feelings: pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. These are the three feelings.”
“But, friend, is there a path, is there a way for the full understanding of these three feelings?”
“There is a path, friend, there is a way ... this Noble Eightfold Path….” [256]
8 Taints
“Friend Sāriputta, it is said, ‘taint, taint.’ What now is a taint?”
“There are, friend, these three taints: the taint of sensuality, the taint of existence, the taint of ignorance. These are the three taints.”
“But, friend, is there a path, is there a way for the abandonment of these three taints?”
“There is a path, friend, there is a way ... this Noble Eightfold Path….”
9 Ignorance
“Friend Sāriputta, it is said, ‘ignorance, ignorance.’ What now is ignorance?”
“Not knowing suffering, not knowing the origin of suffering, not knowing the cessation of suffering, not knowing the way leading to the cessation of suffering. This is called ignorance.”
“But, friend, is there a path, is there a way for the abandonment of this ignorance?”
“There is a path, friend, there is a way ... this Noble Eightfold Path….” [257]
10 Craving
“Friend Sāriputta, it is said, ‘craving, craving.’ What now is craving?”
“There are, friend, these three kinds of craving: craving for sensual pleasures, craving for existence, craving for extermination. These are the three kinds of craving.”
“But, friend, is there a path, is there a way for the abandonment of this craving?”
“There is a path, friend, there is a way … this Noble Eightfold Path….”
11 Floods
“Friend Sāriputta, it is said, ‘flood, flood.’ What now is a flood?”
“There are, friend, these four floods: the flood of sensuality, the flood of existence, the flood of views, the flood of ignorance. These are the four floods.”
“But, friend, is there a path, is there a way for the abandonment of these four floods?”
“There is a path, friend, there is a way … this Noble Eightfold Path….” [258]
12 Clinging
“Friend Sāriputta, it is said, ‘clinging, clinging.’ What now is clinging?” “There are, friend, these four kinds of clinging: clinging to sensual
pleasures, clinging to views, clinging to rules and vows, clinging to a doctrine of self. These are the four kinds of clinging.”
“But, friend, is there a path, is there a way for the abandonment of these four kinds of clinging?”
“There is a path, friend, there is a way … this Noble Eightfold Path….”
13 Existence
“Friend Sāriputta, it is said, ‘existence, existence.’ What now is existence?”
“There are, friend, these three kinds of existence: sense-sphere existence, form-sphere existence, formless-sphere existence. These are the three kinds of existence.”
“But, friend, is there a path, is there a way for the full understanding of these three kinds of existence?” [259]
“There is a path, friend, there is a way ... this Noble Eightfold Path….”
14 Suffering
“Friend Sāriputta, it is said, ‘suffering, suffering.’ What now is suffering?” “There are, friend, these three kinds of suffering: the suffering due to
pain, the suffering due to formations, the suffering due to change. These are the three kinds of suffering.”274
“But, friend, is there a path, is there a way for the full understanding of these three kinds of suffering?”
“There is a path, friend, there is a way ... this Noble Eightfold Path….”
15 Identity
“Friend Sāriputta, it is said, ‘identity, identity.’ What now is identity?” “These five aggregates subject to clinging, friend, have been called
identity by the Blessed One; that is, 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, [260] the
consciousness aggregate subject to clinging. These five aggregates subject to clinging have been called identity by the Blessed One.”
“But, friend, is there a path, is there a way for the full understanding of this identity?”
“There is a path, friend, there is a way for the full understanding of this identity.”
“And what, friend, is that path, what is that way for the full understanding of this identity.”
“It is, friend, this Noble Eightfold Path; that is, right view ... right concentration. This is the path, friend, this is the way for the full understanding of this identity.”
“Excellent is the path, friend, excellent is the way for the full understanding of this identity. And it is enough, friend Sāriputta, for diligence.”
16 Difficult to Do
“Friend Sāriputta, what is difficult to do in this Dhamma and Discipline?” “Going forth, friend, is difficult to do in this Dhamma and Discipline.” “What, friend, is difficult to do by one who has gone forth?”
“To find delight, friend, is difficult to do by one who has gone forth.” “What, friend, is difficult to do by one who has found delight?”
“Practice in accordance with the Dhamma, friend, is difficult to do by one who has found delight.”
“But, friend, if a bhikkhu is practising in accordance with the Dhamma, would it take him long to become an arahant?”
“Not long, friend.”275
[261]
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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 (273 lượt xem) - Hoa Kỳ (16 lượt xem) - Senegal (13 lượt xem) - Saudi Arabia (4 lượt xem) - Đức quốc (3 lượt xem) - Nga (2 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 (273 lượt xem) - Hoa Kỳ (16 lượt xem) - Senegal (13 lượt xem) - Saudi Arabia (4 lượt xem) - Đức quốc (3 lượt xem) - Nga (2 lượt xem) - Hungary (1 lượt xem) - ... ...