Dễ thay thấy lỗi người, lỗi mình thấy mới khó.Kinh Pháp cú (Kệ số 252)
Nhà lợp không kín ắt bị mưa dột. Tâm không thường tu tập ắt bị tham dục xâm chiếm.Kinh Pháp cú (Kệ số 13)
Người hiền lìa bỏ không bàn đến những điều tham dục.Kẻ trí không còn niệm mừng lo, nên chẳng bị lay động vì sự khổ hay vui.Kinh Pháp cú (Kệ số 83)
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
Với kẻ kiên trì thì không có gì là khó, như dòng nước chảy mãi cũng làm mòn tảng đá.Kinh Lời dạy cuối cùng
Hãy tự mình làm những điều mình khuyên dạy người khác. 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)
Tinh cần giữa phóng dật, tỉnh thức giữa quần mê. Người trí như ngựa phi, bỏ sau con ngựa hènKinh Pháp cú (Kệ số 29)
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
Ai sống một trăm năm, lười nhác không tinh tấn, tốt hơn sống một ngày, tinh tấn tận sức mình.Kinh Pháp cú (Kệ số 112)
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- 71. Kinh Tam Minh Vacchagotta
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Kinh Trung Bộ (Majjhima Nikāya) »» 71. Kinh Tam Minh Vacchagotta
Tevijjavacchagotta 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 Vesālī in the Great Wood in the Hall with the Peaked Roof.
2. Now on that occasion the wanderer Vacchagotta was staying in the Wanderers’ Park of the Single White-lotus Mango Tree.712
3. Then, when it was morning, the Blessed One dressed, and taking his bowl and outer robe, went into Vesālī for alms. Then the Blessed One thought: “It is still too early to wander for alms in Vesālī. Suppose I went to the wanderer Vacchagotta in the Wanderers’ Park of the Single White-lotus Mango Tree.”
4. Then the Blessed One went to the wanderer Vacchagotta in the Wanderers’ Park of the Single White-lotus Mango Tree. The wanderer Vacchagotta saw the Blessed One coming in the distance and said to him:
“Let the Blessed One come, venerable sir! Welcome to the Blessed One! It is long since the Blessed One found an opportunity to come here. Let the Blessed One be seated; this seat is ready.”
The Blessed One sat down on the seat made ready, and the wanderer Vacchagotta [482] took a low seat, sat down at one side, and said to the Blessed One:
5. “Venerable sir, I have heard this: ‘The recluse Gotama claims to be omniscient and all-seeing, to have complete knowledge and vision thus: “Whether I am walking or standing or sleeping or awake, knowledge and vision are continuously and uninterruptedly present to me.”’713
Venerable sir, do those who speak thus say what has been said by the Blessed One, and not misrepresent him with what is contrary to fact? Do they explain in accordance with the Dhamma in such a way that nothing which provides a ground for censure can be legitimately deduced from their assertion?”
“Vaccha, those who say thus do not say what has been said by me, but misrepresent me with what is untrue and contrary to fact.”714
6. “Venerable sir, how should I answer that I may say what has been said by the Blessed One and not misrepresent him with what is contrary to fact? How may I explain in accordance with the Dhamma in such a way that nothing which provides a ground for censure can be legitimately deduced from my assertion?”
“Vaccha, if you answer thus: ‘The recluse Gotama has the threefold true knowledge,’ you will be saying what has been said by me and will not misrepresent me with what is contrary to fact. You will explain in accordance with the Dhamma in such a way that nothing which provides a ground for censure can be legitimately deduced from your assertion.
7. “For in so far as I wish, I recollect my manifold past lives, that is, one birth, two births… (as Sutta 51, §24)…
Thus with their aspects and particulars I recollect my manifold past lives.
8. “And in so far as I wish, with the divine eye, which is purified and surpasses the human, I see beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and I understand how beings pass on according to their actions… (as Sutta 51, §25)…
9. “And by realising for myself with direct knowledge, I here and now enter upon and abide in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints.
10. “If you answer thus: ‘The recluse Gotama has the threefold true knowledge,’ [483] you will be saying what has been said by me and will not misrepresent me with what is contrary to fact. You will explain in accordance with the Dhamma in such a way that nothing which provides a ground for censure can be legitimately deduced from your assertion.”
11. When this was said, the wanderer Vacchagotta asked the Blessed One:
“Master Gotama, is there any householder who, without abandoning the fetter of householdership, on the dissolution of the body has made an end of suffering?”715
“Vaccha, there is no householder who, without abandoning the fetter of householdership, on the dissolution of the body has made an end of suffering.”
12. “Master Gotama, is there any householder who, without abandoning the fetter of householdership, on the dissolution of the body has gone to heaven?”
“Vaccha, there are not only one hundred or two or three or four or five hundred, but far more householders who, without abandoning the fetter of householdership, on the dissolution of the body have gone to heaven.”
13. “Master Gotama, is there any Ājīvaka who, on the dissolution of the body, has made an end of suffering?”716
“Vaccha, there is no Ājīvaka who, on the dissolution of the body, has made an end of suffering.”
14. “Master Gotama, is there any Ājīvaka who, on the dissolution of the body, has gone to heaven?”
“When I recollect the past ninety-one aeons, Vaccha, I do not recall any Ājīvaka who, on the dissolution of the body, went to heaven, with one exception, and he held the doctrine of the moral efficacy of action, the doctrine of the moral efficacy of deeds.”717
15. “That being so, Master Gotama, that sectarian fold is empty even of one who goes to heaven.”
“That being so, Vaccha, that sectarian fold is empty even of one who goes to heaven.”
That is what the Blessed One said. The wanderer Vacchagotta was satisfied and delighted in the Blessed One’s words.
2. Now on that occasion the wanderer Vacchagotta was staying in the Wanderers’ Park of the Single White-lotus Mango Tree.712
3. Then, when it was morning, the Blessed One dressed, and taking his bowl and outer robe, went into Vesālī for alms. Then the Blessed One thought: “It is still too early to wander for alms in Vesālī. Suppose I went to the wanderer Vacchagotta in the Wanderers’ Park of the Single White-lotus Mango Tree.”
4. Then the Blessed One went to the wanderer Vacchagotta in the Wanderers’ Park of the Single White-lotus Mango Tree. The wanderer Vacchagotta saw the Blessed One coming in the distance and said to him:
“Let the Blessed One come, venerable sir! Welcome to the Blessed One! It is long since the Blessed One found an opportunity to come here. Let the Blessed One be seated; this seat is ready.”
The Blessed One sat down on the seat made ready, and the wanderer Vacchagotta [482] took a low seat, sat down at one side, and said to the Blessed One:
5. “Venerable sir, I have heard this: ‘The recluse Gotama claims to be omniscient and all-seeing, to have complete knowledge and vision thus: “Whether I am walking or standing or sleeping or awake, knowledge and vision are continuously and uninterruptedly present to me.”’713
Venerable sir, do those who speak thus say what has been said by the Blessed One, and not misrepresent him with what is contrary to fact? Do they explain in accordance with the Dhamma in such a way that nothing which provides a ground for censure can be legitimately deduced from their assertion?”
“Vaccha, those who say thus do not say what has been said by me, but misrepresent me with what is untrue and contrary to fact.”714
6. “Venerable sir, how should I answer that I may say what has been said by the Blessed One and not misrepresent him with what is contrary to fact? How may I explain in accordance with the Dhamma in such a way that nothing which provides a ground for censure can be legitimately deduced from my assertion?”
“Vaccha, if you answer thus: ‘The recluse Gotama has the threefold true knowledge,’ you will be saying what has been said by me and will not misrepresent me with what is contrary to fact. You will explain in accordance with the Dhamma in such a way that nothing which provides a ground for censure can be legitimately deduced from your assertion.
7. “For in so far as I wish, I recollect my manifold past lives, that is, one birth, two births… (as Sutta 51, §24)…
Thus with their aspects and particulars I recollect my manifold past lives.
8. “And in so far as I wish, with the divine eye, which is purified and surpasses the human, I see beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and I understand how beings pass on according to their actions… (as Sutta 51, §25)…
9. “And by realising for myself with direct knowledge, I here and now enter upon and abide in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints.
10. “If you answer thus: ‘The recluse Gotama has the threefold true knowledge,’ [483] you will be saying what has been said by me and will not misrepresent me with what is contrary to fact. You will explain in accordance with the Dhamma in such a way that nothing which provides a ground for censure can be legitimately deduced from your assertion.”
11. When this was said, the wanderer Vacchagotta asked the Blessed One:
“Master Gotama, is there any householder who, without abandoning the fetter of householdership, on the dissolution of the body has made an end of suffering?”715
“Vaccha, there is no householder who, without abandoning the fetter of householdership, on the dissolution of the body has made an end of suffering.”
12. “Master Gotama, is there any householder who, without abandoning the fetter of householdership, on the dissolution of the body has gone to heaven?”
“Vaccha, there are not only one hundred or two or three or four or five hundred, but far more householders who, without abandoning the fetter of householdership, on the dissolution of the body have gone to heaven.”
13. “Master Gotama, is there any Ājīvaka who, on the dissolution of the body, has made an end of suffering?”716
“Vaccha, there is no Ājīvaka who, on the dissolution of the body, has made an end of suffering.”
14. “Master Gotama, is there any Ājīvaka who, on the dissolution of the body, has gone to heaven?”
“When I recollect the past ninety-one aeons, Vaccha, I do not recall any Ājīvaka who, on the dissolution of the body, went to heaven, with one exception, and he held the doctrine of the moral efficacy of action, the doctrine of the moral efficacy of deeds.”717
15. “That being so, Master Gotama, that sectarian fold is empty even of one who goes to heaven.”
“That being so, Vaccha, that sectarian fold is empty even of one who goes to heaven.”
That is what the Blessed One said. The wanderer Vacchagotta was satisfied and delighted in the Blessed One’s words.
Hết phần 71. Kinh Tam Minh Vacchagotta (Tevijjavacchagotta sutta)
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