Xưa, vị lai, và nay, đâu có sự kiện này: Người hoàn toàn bị chê,người trọn vẹn được khen.Kinh Pháp cú (Kệ số 228)
Kẻ không biết đủ, tuy giàu mà nghèo. Người biết đủ, tuy nghèo mà giàu. Kinh Lời dạy cuối cùng
Những người hay khuyên dạy, ngăn người khác làm ác, được người hiền kính yêu, bị kẻ ác không thích.Kinh Pháp cú (Kệ số 77)
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)
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 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
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)
Khó thay được làm người, khó thay được sống còn. Khó thay nghe diệu pháp, khó thay Phật ra đời!Kinh Pháp Cú (Kệ số 182)
Không thể lấy hận thù để diệt trừ thù hận. Kinh Pháp cú
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)
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- 151. Kinh Khất Thực Thanh Tịnh
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Kinh Trung Bộ (Majjhima Nikāya) »» 151. Kinh Khất Thực Thanh Tịnh
Pindapātapārisuddhi sutta
Dịch giả:
Bhikkhu Ñāṇamoli & Bhikkhu BodhiKính 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:
1. THUS HAVE I HEARD. On one occasion the Blessed One was living at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary.
Then, when it was evening, the venerable Sāriputta rose from meditation and went to the Blessed One. After paying homage to him, he sat down at one side. The Blessed One then said to him: [294]
2. “Sāriputta, your faculties are clear. The colour of your skin is pure and bright. What abiding do you often abide in now, Sāriputta?”
“Now, venerable sir, I often abide in voidness.”1347
“Good, good, Sāriputta! Now, indeed, you often abide in the abiding of a great man. For this is the abiding of a great man, namely, voidness.1348
3. “So, Sāriputta, if a bhikkhu should wish: ‘May I now often abide in voidness,’ he should consider thus: ‘On the path by which I went to the village for alms, or in the place where I wandered for alms, or on the path by which I returned from the almsround, was there any desire, lust, hate, delusion, or aversion in my mind regarding forms cognizable by the eye?’1349
If, by so reviewing, he knows thus: ‘On the path by which I went to the village for alms, or in the place where I wandered for alms, or on the path by which I returned from the almsround, there was desire, lust, hate, delusion, or aversion in my mind regarding forms cognizable by the eye,’ then he should make an effort to abandon those evil unwholesome states.
But if, by reviewing, he knows thus: ‘On the path by which I went to the village for alms, and in the place where I wandered for alms, and on the path by which I returned from the almsround, there was no desire, lust, hate, delusion, or aversion in my mind regarding forms cognizable by the eye,’ then he can abide happy and glad, training day and night in wholesome states.
4–8. “Again, Sāriputta, a bhikkhu should consider thus: ‘On the path by which I went to the village for alms, or in the place where I wandered for alms, or on the path by which I returned from the almsround, was there any desire, lust, hate, delusion, or aversion in my mind regarding sounds cognizable by the ear?…
regarding odours cognizable by the nose?… regarding flavours cognizable by the tongue?… regarding tangibles cognizable by the body?… regarding mind-objects cognizable by the mind?’ [295]
If, by reviewing, he knows thus: ‘On the path by which I went to the village for alms… there was desire, lust, hate, delusion, or aversion in my mind regarding mind-objects cognizable by the mind,’ then he should make an effort to abandon those evil unwholesome states.
But if, by reviewing, he knows thus: ‘On the path by which I went to the village for alms… there was no desire, lust, hate, delusion, or aversion in my mind regarding mind-objects cognizable by the mind,’ then he can abide happy and glad, training day and night in wholesome states.
9. “Again, Sāriputta, a bhikkhu should consider thus: ‘Are the five cords of sensual pleasure abandoned in me?’1350 If, by reviewing, he knows thus: ‘The five cords of sensual pleasure are not abandoned in me,’ then he should make an effort to abandon those five cords of sensual pleasure.
But if, by reviewing, he knows thus: ‘The five cords of sensual pleasure are abandoned in me,’ then he can abide happy and glad, training day and night in wholesome states.
10. “Again, Sāriputta, a bhikkhu should consider thus: ‘Are the five hindrances abandoned in me?’ If, by reviewing, he knows thus: ‘The five hindrances are not abandoned in me,’ then he should make an effort to abandon those five hindrances.
But if, by reviewing, he knows thus: ‘The five hindrances are abandoned in me,’ then he can abide happy and glad, training day and night in wholesome states.
11. “Again, Sāriputta, a bhikkhu should consider thus: ‘Are the five aggregates affected by clinging fully understood by me?’ If, by reviewing, he knows thus: ‘The five aggregates affected by clinging are not fully understood by me,’ then he should make an effort to fully understand those five aggregates affected by clinging.
But if, by reviewing, [296] he knows thus: ‘The five aggregates affected by clinging are fully understood by me,’ then he can abide happy and glad, training day and night in wholesome states.
12. “Again, Sāriputta, a bhikkhu should consider thus: ‘Are the four foundations of mindfulness developed in me?’ If, by reviewing, he knows thus: ‘The four foundations of mindfulness are not developed in me,’ then he should make an effort to develop those four foundations of mindfulness.
But if, by reviewing, he knows thus: ‘The four foundations of mindfulness are developed in me,’ then he can abide happy and glad, training day and night in wholesome states.
13–19. “Again, Sāriputta, a bhikkhu should consider thus: ‘Are the four right kinds of striving developed in me?… Are the four bases for spiritual power developed in me?… Are the five faculties developed in me?… Are the five powers developed in me?… Are the seven enlightenment factors developed in me?… Is the Noble Eightfold Path developed in me? [297]…
Are serenity and insight developed in me?’ If, by reviewing, he knows thus: ‘Serenity and insight are not developed in me,’ then he should make an effort to develop them.
But if, by reviewing, he knows thus: ‘Serenity and insight are developed in me,’ then he can abide happy and glad, training day and night in wholesome states.
20. “Again, Sāriputta, a bhikkhu should consider thus: ‘Are true knowledge and deliverance realised by me?’ If, by reviewing, he knows thus: ‘True knowledge and deliverance are not realised by me,’ then he should make an effort to realise true knowledge and deliverance.
But if, by reviewing, he knows thus: ‘True knowledge and deliverance are realised by me,’ then he can abide happy and glad, training day and night in wholesome states.1351
21. “Sāriputta, whatever recluses and brahmins in the past have purified their almsfood have all done so by repeatedly reviewing thus. Whatever recluses and brahmins in the future will purify their almsfood will all do so by repeatedly reviewing thus.
Whatever recluses and brahmins in the present are purifying their almsfood are all doing so by repeatedly reviewing thus. Therefore, Sāriputta, you should train thus: ‘We will purify our almsfood by repeatedly reviewing thus.’”
That is what the Blessed One said. The venerable Sāriputta was satisfied and delighted in the Blessed One’s words.
Then, when it was evening, the venerable Sāriputta rose from meditation and went to the Blessed One. After paying homage to him, he sat down at one side. The Blessed One then said to him: [294]
2. “Sāriputta, your faculties are clear. The colour of your skin is pure and bright. What abiding do you often abide in now, Sāriputta?”
“Now, venerable sir, I often abide in voidness.”1347
“Good, good, Sāriputta! Now, indeed, you often abide in the abiding of a great man. For this is the abiding of a great man, namely, voidness.1348
3. “So, Sāriputta, if a bhikkhu should wish: ‘May I now often abide in voidness,’ he should consider thus: ‘On the path by which I went to the village for alms, or in the place where I wandered for alms, or on the path by which I returned from the almsround, was there any desire, lust, hate, delusion, or aversion in my mind regarding forms cognizable by the eye?’1349
If, by so reviewing, he knows thus: ‘On the path by which I went to the village for alms, or in the place where I wandered for alms, or on the path by which I returned from the almsround, there was desire, lust, hate, delusion, or aversion in my mind regarding forms cognizable by the eye,’ then he should make an effort to abandon those evil unwholesome states.
But if, by reviewing, he knows thus: ‘On the path by which I went to the village for alms, and in the place where I wandered for alms, and on the path by which I returned from the almsround, there was no desire, lust, hate, delusion, or aversion in my mind regarding forms cognizable by the eye,’ then he can abide happy and glad, training day and night in wholesome states.
4–8. “Again, Sāriputta, a bhikkhu should consider thus: ‘On the path by which I went to the village for alms, or in the place where I wandered for alms, or on the path by which I returned from the almsround, was there any desire, lust, hate, delusion, or aversion in my mind regarding sounds cognizable by the ear?…
regarding odours cognizable by the nose?… regarding flavours cognizable by the tongue?… regarding tangibles cognizable by the body?… regarding mind-objects cognizable by the mind?’ [295]
If, by reviewing, he knows thus: ‘On the path by which I went to the village for alms… there was desire, lust, hate, delusion, or aversion in my mind regarding mind-objects cognizable by the mind,’ then he should make an effort to abandon those evil unwholesome states.
But if, by reviewing, he knows thus: ‘On the path by which I went to the village for alms… there was no desire, lust, hate, delusion, or aversion in my mind regarding mind-objects cognizable by the mind,’ then he can abide happy and glad, training day and night in wholesome states.
9. “Again, Sāriputta, a bhikkhu should consider thus: ‘Are the five cords of sensual pleasure abandoned in me?’1350 If, by reviewing, he knows thus: ‘The five cords of sensual pleasure are not abandoned in me,’ then he should make an effort to abandon those five cords of sensual pleasure.
But if, by reviewing, he knows thus: ‘The five cords of sensual pleasure are abandoned in me,’ then he can abide happy and glad, training day and night in wholesome states.
10. “Again, Sāriputta, a bhikkhu should consider thus: ‘Are the five hindrances abandoned in me?’ If, by reviewing, he knows thus: ‘The five hindrances are not abandoned in me,’ then he should make an effort to abandon those five hindrances.
But if, by reviewing, he knows thus: ‘The five hindrances are abandoned in me,’ then he can abide happy and glad, training day and night in wholesome states.
11. “Again, Sāriputta, a bhikkhu should consider thus: ‘Are the five aggregates affected by clinging fully understood by me?’ If, by reviewing, he knows thus: ‘The five aggregates affected by clinging are not fully understood by me,’ then he should make an effort to fully understand those five aggregates affected by clinging.
But if, by reviewing, [296] he knows thus: ‘The five aggregates affected by clinging are fully understood by me,’ then he can abide happy and glad, training day and night in wholesome states.
12. “Again, Sāriputta, a bhikkhu should consider thus: ‘Are the four foundations of mindfulness developed in me?’ If, by reviewing, he knows thus: ‘The four foundations of mindfulness are not developed in me,’ then he should make an effort to develop those four foundations of mindfulness.
But if, by reviewing, he knows thus: ‘The four foundations of mindfulness are developed in me,’ then he can abide happy and glad, training day and night in wholesome states.
13–19. “Again, Sāriputta, a bhikkhu should consider thus: ‘Are the four right kinds of striving developed in me?… Are the four bases for spiritual power developed in me?… Are the five faculties developed in me?… Are the five powers developed in me?… Are the seven enlightenment factors developed in me?… Is the Noble Eightfold Path developed in me? [297]…
Are serenity and insight developed in me?’ If, by reviewing, he knows thus: ‘Serenity and insight are not developed in me,’ then he should make an effort to develop them.
But if, by reviewing, he knows thus: ‘Serenity and insight are developed in me,’ then he can abide happy and glad, training day and night in wholesome states.
20. “Again, Sāriputta, a bhikkhu should consider thus: ‘Are true knowledge and deliverance realised by me?’ If, by reviewing, he knows thus: ‘True knowledge and deliverance are not realised by me,’ then he should make an effort to realise true knowledge and deliverance.
But if, by reviewing, he knows thus: ‘True knowledge and deliverance are realised by me,’ then he can abide happy and glad, training day and night in wholesome states.1351
21. “Sāriputta, whatever recluses and brahmins in the past have purified their almsfood have all done so by repeatedly reviewing thus. Whatever recluses and brahmins in the future will purify their almsfood will all do so by repeatedly reviewing thus.
Whatever recluses and brahmins in the present are purifying their almsfood are all doing so by repeatedly reviewing thus. Therefore, Sāriputta, you should train thus: ‘We will purify our almsfood by repeatedly reviewing thus.’”
That is what the Blessed One said. The venerable Sāriputta was satisfied and delighted in the Blessed One’s words.
Hết phần 151. Kinh Khất Thực Thanh Tịnh (Pindapātapārisuddhi sutta)
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