Sự nguy hại của nóng giận còn hơn cả lửa dữ. Kinh Lời dạy cuối cùng
Người biết xấu hổ thì mới làm được điều lành. Kẻ không biết xấu hổ chẳng khác chi loài cầm thú.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
Cái hại của sự nóng giận là phá hoại các pháp lành, làm mất danh tiếng tốt, khiến cho đời này và đời sau chẳng ai muốn gặp gỡ mình.Kinh Lời dạy cuối cùng
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)
Người ngu nghĩ mình ngu, nhờ vậy thành có trí. Người ngu tưởng có trí, thật xứng gọi chí ngu.Kinh Pháp cú (Kệ số 63)
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)
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)
Không làm các việc ác, thành tựu các hạnh lành, giữ tâm ý trong sạch, chính lời chư Phật dạy.Kinh Đại Bát Niết-bàn
Người có trí luôn thận trọng trong cả ý nghĩ, lời nói cũng như việc làm. Kinh Pháp cú
Trang chủ- Kinh Nam truyền
- Kinh Trung Bộ (Majjhima Nikāya)
- 47. Kinh Tư Sát
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Kinh Trung Bộ (Majjhima Nikāya) »» 47. Kinh Tư Sát
Vīmamsaka 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 Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There he addressed the bhikkhus thus: “Bhikkhus.” — “Venerable sir,” they replied. The Blessed One said this:
2. “Bhikkhus, a bhikkhu who is an inquirer, not knowing how to gauge another’s mind,482 should make an investigation of the Tathāgata in order to find out whether or not he is fully enlightened.”
3. “Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, have the Blessed One as their resort. It would be good if the Blessed One would explain the meaning of these words. Having heard it from the Blessed One, the bhikkhus will remember it.”
“Then listen, bhikkhus, and attend closely to what I shall say.”
“Yes, venerable sir,” the bhikkhus replied. The Blessed One said this:
4. “Bhikkhus, a bhikkhu who is an inquirer, not knowing how to gauge another’s mind, should investigate the Tathāgata with respect to two kinds of states, states cognizable through the eye and through the ear thus: ‘Are there found in the Tathāgata or not any defiled states cognizable through the eye or through the ear?’483
When he investigates him, he comes to know: ‘No defiled states cognizable through the eye or through the ear are found in the Tathāgata.’
5. “When he comes to know this, he investigates him further thus: ‘Are there found in the Tathāgata or not any mixed states cognizable through the eye or through the ear?’484
When he investigates him, he comes to know: ‘No mixed states cognizable through the eye or through the ear are found in the Tathāgata.’
6. “When he comes to know this, he investigates him further thus: ‘Are there found in the Tathāgata or not cleansed states cognizable through the eye or through the ear?’
When he investigates him, he comes to know: ‘Cleansed states cognizable through the eye or through the ear are found in the Tathāgata.’
7. “When he comes to know this, he investigates him further thus: ‘Has this venerable one attained this wholesome state over a long time or did he attain it recently?’
When he investigates him, he comes to know: ‘This venerable one has attained this wholesome state over a long time; he did not attain it only recently.’
8. “When he comes to know this, he investigates him further thus: ‘Has this venerable one acquired renown and attained fame, so that the dangers [connected with renown and fame] are found in him?’
For, bhikkhus, as long as a bhikkhu has not acquired renown and attained fame, the dangers [connected with renown and fame] are not found in him; but when he has acquired renown and attained fame, those dangers are found in him.485
When he investigates him, he comes to know: ‘This venerable one has acquired renown and attained fame, but the dangers [connected with renown and fame] are not found in him.’
9. “When he comes to know this, [319] he investigates him further thus: ‘Is this venerable one restrained without fear, not restrained by fear, and does he avoid indulging in sensual pleasures because he is without lust through the destruction of lust?’
When he investigates him, he comes to know: ‘This venerable one is restrained without fear, not restrained by fear, and he avoids indulging in sensual pleasure because he is without lust through the destruction of lust.’
10. “Now, bhikkhus, if others should ask that bhikkhu thus: ‘What are the venerable one’s reasons and what is his evidence whereby he says: “That venerable one is restrained without fear, not restrained by fear, and he avoids indulging in sensual pleasures because he is without lust through the destruction of lust”?’
— answering rightly, that bhikkhu would answer thus: ‘Whether that venerable one dwells in the Sangha or alone, while some there are well behaved and some are ill behaved and some there teach a group,486 while some here are seen concerned about material things and some are unsullied by material things, still that venerable one does not despise anyone because of that.487
And I have heard and learned this from the Blessed One’s own lips: “I am restrained without fear, not restrained by fear, and I avoid indulging in sensual pleasures because I am without lust through the destruction of lust.”’
11. “The Tathāgata, bhikkhus, should be questioned further about that thus: ‘Are there found in the Tathāgata or not any defiled states cognizable through the eye or through the ear?’ The Tathāgata would answer thus: ‘No defiled states cognizable through the eye or through the ear are found in the Tathāgata.’
12. “If asked, ‘Are there found in the Tathāgata or not any mixed states cognizable through the eye or through the ear?’ the Tathāgata would answer thus: ‘No mixed states cognizable through the eye or through the ear are found in the Tathāgata.’
13. “If asked, ‘Are there found in the Tathāgata or not cleansed states cognizable through the eye or through the ear?’ the Tathāgata would answer thus: ‘Cleansed states cognizable through the eye or through the ear are found in the Tathāgata. They are my pathway and my domain, yet I do not identify with them.’488
14. “Bhikkhus, a disciple should approach the Teacher who speaks thus in order to hear the Dhamma. The Teacher teaches him the Dhamma with its higher and higher levels, with its more and more sublime levels, with its dark and bright counterparts. As the Teacher teaches the Dhamma to a bhikkhu in this way, through direct knowledge of a certain teaching here in that Dhamma, [320] the bhikkhu comes to a conclusion about the teachings.489
He places confidence in the Teacher thus: ‘The Blessed One is fully enlightened, the Dhamma is well proclaimed by the Blessed One, the Sangha is practising the good way.’
15. “Now if others should ask that bhikkhu thus: ‘What are the venerable one’s reasons and what is his evidence whereby he says, “The Blessed One is fully enlightened, the Dhamma is well proclaimed by the Blessed One, the Sangha is practising the good way”?’
— answering rightly, that bhikkhu would answer thus: ‘Here, friends, I approached the Blessed One in order to hear the Dhamma. The Blessed One taught me the Dhamma with its higher and higher levels, with its more and more sublime levels, with its dark and bright counterparts.
As the Blessed One taught the Dhamma to me in this way, through direct knowledge of a certain teaching here in that Dhamma, I came to a conclusion about the teachings.
I placed confidence in the Teacher thus: “The Blessed One is fully enlightened, the Dhamma is well proclaimed by the Blessed One, the Sangha is practising the good way.”’
16. “Bhikkhus, when anyone’s faith has been planted, rooted, and established in the Tathāgata through these reasons, terms, and phrases, his faith is said to be supported by reasons, rooted in vision, firm;490 it is invincible by any recluse or brahmin or god or Māra or Brahmā or by anyone in the world.
That is how, bhikkhus, there is an investigation of the Tathāgata in accordance with the Dhamma, and that is how the Tathāgata is well investigated in accordance with the Dhamma.”
That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.
2. “Bhikkhus, a bhikkhu who is an inquirer, not knowing how to gauge another’s mind,482 should make an investigation of the Tathāgata in order to find out whether or not he is fully enlightened.”
3. “Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, have the Blessed One as their resort. It would be good if the Blessed One would explain the meaning of these words. Having heard it from the Blessed One, the bhikkhus will remember it.”
“Then listen, bhikkhus, and attend closely to what I shall say.”
“Yes, venerable sir,” the bhikkhus replied. The Blessed One said this:
4. “Bhikkhus, a bhikkhu who is an inquirer, not knowing how to gauge another’s mind, should investigate the Tathāgata with respect to two kinds of states, states cognizable through the eye and through the ear thus: ‘Are there found in the Tathāgata or not any defiled states cognizable through the eye or through the ear?’483
When he investigates him, he comes to know: ‘No defiled states cognizable through the eye or through the ear are found in the Tathāgata.’
5. “When he comes to know this, he investigates him further thus: ‘Are there found in the Tathāgata or not any mixed states cognizable through the eye or through the ear?’484
When he investigates him, he comes to know: ‘No mixed states cognizable through the eye or through the ear are found in the Tathāgata.’
6. “When he comes to know this, he investigates him further thus: ‘Are there found in the Tathāgata or not cleansed states cognizable through the eye or through the ear?’
When he investigates him, he comes to know: ‘Cleansed states cognizable through the eye or through the ear are found in the Tathāgata.’
7. “When he comes to know this, he investigates him further thus: ‘Has this venerable one attained this wholesome state over a long time or did he attain it recently?’
When he investigates him, he comes to know: ‘This venerable one has attained this wholesome state over a long time; he did not attain it only recently.’
8. “When he comes to know this, he investigates him further thus: ‘Has this venerable one acquired renown and attained fame, so that the dangers [connected with renown and fame] are found in him?’
For, bhikkhus, as long as a bhikkhu has not acquired renown and attained fame, the dangers [connected with renown and fame] are not found in him; but when he has acquired renown and attained fame, those dangers are found in him.485
When he investigates him, he comes to know: ‘This venerable one has acquired renown and attained fame, but the dangers [connected with renown and fame] are not found in him.’
9. “When he comes to know this, [319] he investigates him further thus: ‘Is this venerable one restrained without fear, not restrained by fear, and does he avoid indulging in sensual pleasures because he is without lust through the destruction of lust?’
When he investigates him, he comes to know: ‘This venerable one is restrained without fear, not restrained by fear, and he avoids indulging in sensual pleasure because he is without lust through the destruction of lust.’
10. “Now, bhikkhus, if others should ask that bhikkhu thus: ‘What are the venerable one’s reasons and what is his evidence whereby he says: “That venerable one is restrained without fear, not restrained by fear, and he avoids indulging in sensual pleasures because he is without lust through the destruction of lust”?’
— answering rightly, that bhikkhu would answer thus: ‘Whether that venerable one dwells in the Sangha or alone, while some there are well behaved and some are ill behaved and some there teach a group,486 while some here are seen concerned about material things and some are unsullied by material things, still that venerable one does not despise anyone because of that.487
And I have heard and learned this from the Blessed One’s own lips: “I am restrained without fear, not restrained by fear, and I avoid indulging in sensual pleasures because I am without lust through the destruction of lust.”’
11. “The Tathāgata, bhikkhus, should be questioned further about that thus: ‘Are there found in the Tathāgata or not any defiled states cognizable through the eye or through the ear?’ The Tathāgata would answer thus: ‘No defiled states cognizable through the eye or through the ear are found in the Tathāgata.’
12. “If asked, ‘Are there found in the Tathāgata or not any mixed states cognizable through the eye or through the ear?’ the Tathāgata would answer thus: ‘No mixed states cognizable through the eye or through the ear are found in the Tathāgata.’
13. “If asked, ‘Are there found in the Tathāgata or not cleansed states cognizable through the eye or through the ear?’ the Tathāgata would answer thus: ‘Cleansed states cognizable through the eye or through the ear are found in the Tathāgata. They are my pathway and my domain, yet I do not identify with them.’488
14. “Bhikkhus, a disciple should approach the Teacher who speaks thus in order to hear the Dhamma. The Teacher teaches him the Dhamma with its higher and higher levels, with its more and more sublime levels, with its dark and bright counterparts. As the Teacher teaches the Dhamma to a bhikkhu in this way, through direct knowledge of a certain teaching here in that Dhamma, [320] the bhikkhu comes to a conclusion about the teachings.489
He places confidence in the Teacher thus: ‘The Blessed One is fully enlightened, the Dhamma is well proclaimed by the Blessed One, the Sangha is practising the good way.’
15. “Now if others should ask that bhikkhu thus: ‘What are the venerable one’s reasons and what is his evidence whereby he says, “The Blessed One is fully enlightened, the Dhamma is well proclaimed by the Blessed One, the Sangha is practising the good way”?’
— answering rightly, that bhikkhu would answer thus: ‘Here, friends, I approached the Blessed One in order to hear the Dhamma. The Blessed One taught me the Dhamma with its higher and higher levels, with its more and more sublime levels, with its dark and bright counterparts.
As the Blessed One taught the Dhamma to me in this way, through direct knowledge of a certain teaching here in that Dhamma, I came to a conclusion about the teachings.
I placed confidence in the Teacher thus: “The Blessed One is fully enlightened, the Dhamma is well proclaimed by the Blessed One, the Sangha is practising the good way.”’
16. “Bhikkhus, when anyone’s faith has been planted, rooted, and established in the Tathāgata through these reasons, terms, and phrases, his faith is said to be supported by reasons, rooted in vision, firm;490 it is invincible by any recluse or brahmin or god or Māra or Brahmā or by anyone in the world.
That is how, bhikkhus, there is an investigation of the Tathāgata in accordance with the Dhamma, and that is how the Tathāgata is well investigated in accordance with the Dhamma.”
That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.
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