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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Kẻ làm điều ác là tự chuốc lấy việc dữ cho mình.Kinh Bốn mươi hai chương
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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
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Nếu người có lỗi mà tự biết sai lầm, bỏ dữ làm lành thì tội tự tiêu diệt, như bệnh toát ra mồ hôi, dần dần được thuyên giảm.Kinh Bốn mươi hai chương
Người ta trói buộc với vợ con, nhà cửa còn hơn cả sự giam cầm nơi lao ngục. Lao ngục còn có hạn kỳ được thả ra, vợ con chẳng thể có lấy một chốc lát xa lìa.Kinh Bốn mươi hai chương
"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)
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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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