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)
Chiến thắng hàng ngàn quân địch cũng không bằng tự thắng được mình. Kinh Pháp cú
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
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)
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)
Như bông hoa tươi đẹp, có sắc lại thêm hương; cũng vậy, lời khéo nói, có làm, có kết quả.Kinh Pháp cú (Kệ số 52)
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
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)
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)
Sự nguy hại của nóng giận còn hơn cả lửa dữ. Kinh Lời dạy cuối cùng
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- 94. Kinh Ghoṭamukha
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Kinh Trung Bộ (Majjhima Nikāya) »» 94. Kinh Ghoṭamukha
Ghotamukha 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 venerable Udena was living at Benares in the Khemiya Mango Grove.
2. Now on that occasion the brahmin Ghoṭamukha had arrived in Benares for some business or other. As he was [158] walking and wandering for exercise, he came to the Khemiya Mango Grove. At the time the venerable Udena was walking up and down in the open. Then the brahmin Ghoṭamukha went up to the venerable Udena and exchanged greetings with him. When this courteous and amiable talk was finished, still walking up and down with the venerable Udena, he said this:
“Worthy recluse, there is no wanderers’ life that accords with the Dhamma: so it seems to me here, and that may be because I have not seen such venerable ones as yourself or [because I have not seen] the Dhamma here.”
3. When this was said, the venerable Udena stepped down from the walk and went into his dwelling, where he sat down on a seat made ready.877 And Ghoṭamukha too stepped down from the walk and went into the dwelling, where he stood at one side. Then the venerable Udena said to him: “There are seats, brahmin, sit down if you wish.”
“We did not sit down because we were waiting for Master Udena [to speak]. For how could one like myself presume to sit down on a seat without first being invited to do so?”
4. Then the brahmin Ghoṭamukha took a low seat, sat down at one side, and said to the venerable Udena:
“Worthy recluse, there is no wanderers’ life that accords with the Dhamma: so it seems to me here, and that may be because I have not seen such venerable ones as yourself or [because I have not seen] the Dhamma here.”
“Brahmin, if you think any statement of mine is to be agreed with, then agree with it; if you think any statement of mine is to be argued against, then argue against it; and if you do not understand the meaning of any statement of mine, ask me to clarify it thus: ‘How is this, Master Udena? What is the meaning of this?’ In this way we can discuss this matter.”
“Master Udena, if I think any statement of Master Udena’s is to be agreed with, I shall agree with it; if I think any statement of his is to be argued against, I shall argue against it; and if I [159] do not understand the meaning of any statement of Master Udena’s, then I shall ask Master Udena to clarify it thus: ‘How is this Master Udena? What is the meaning of this?’ In this way let us discuss this matter.”
5–6. “Brahmin, there are four kinds of persons to be found existing in the world. What four?”… (as Sutta 51, §§5–6) [160]…
“But, Master Udena, the kind of person who does not torment himself or pursue the practice of torturing himself and who does not torment others or pursue the practice of torturing others; who, since he torments neither himself nor others, is here and now hungerless, extinguished, and cooled, and abides experiencing bliss, having himself become holy — he does not torment and torture either himself or others, both of whom desire pleasure and recoil from pain. That is why this kind of person satisfies my mind.”
7. “Brahmin, there are two kinds of assembly. What two?
Here a certain assembly lusts after jewels and earrings and seeks wives and children, men and women slaves, fields and land, gold and silver.
But here a certain assembly does not lust after jewels and earrings, but having abandoned wives and children, men and women slaves, fields and land, gold and silver, has gone forth from the home life into homelessness.
Now there is this kind of person who does not torment himself or pursue the practice of torturing himself and who does not torment others or pursue the practice of torturing others; who, since he torments neither himself nor others, is here and now hungerless, extinguished, and cooled, and abides experiencing bliss, having himself become holy.
In which of the two kinds of assembly do you usually see this person, brahmin — in the assembly that lusts after jewels and earrings and seeks wives and children, men and women slaves, fields and land, gold and silver; or in the assembly that does not lust after jewels and earrings, but having abandoned wives and children… has gone forth from the home life into homelessness?”
[161] “I usually see this kind of person, Master Udena, in the assembly that does not lust after jewels and earrings, but having abandoned wives and children… has gone forth from the home life into homelessness.”
8. “But only just now, brahmin, we understood you to say: ‘Worthy recluse, there is no wanderers’ life that accords with the Dhamma: so it seems to me here, and that may be because I have not seen such venerable ones as yourself or [because I have not seen] the Dhamma here.’”
“Certainly, Master Udena, it was in order to learn that I spoke those words. There is a wanderers’ life that accords with the Dhamma; so it seems to me here, and may Master Udena remember me [to have spoken] thus. It would be good if, out of compassion, Master Udena would expound to me in detail those four kinds of persons he mentioned in brief.”
9. “Then, brahmin, listen and attend closely to what I shall say.” — ”Yes, sir,” the brahmin Ghoṭamukha replied. The venerable Udena said this:
10–30. “Brahmin, what kind of person torments himself and pursues the practice of torturing himself? Here a certain person goes naked… (as Sutta 51, §§8–28) [162]… and abides experiencing bliss, having himself become holy.”
31. When this was said, the brahmin Ghoṭamukha said to the venerable Udena:
“Magnificent, Master Udena! Magnificent, Master Udena! Master Udena has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms.
I go to Master Udena for refuge and to the Dhamma and to the Sangha of bhikkhus. From today let Master Udena remember me as a lay follower who has gone to him for refuge for life.”
32. “Do not go to me for refuge, brahmin. Go for refuge to that same Blessed One to whom I have gone for refuge.”
“Where is he living now, that Master Gotama, accomplished and fully enlightened, Master Udena?”
“That Blessed One, accomplished and fully enlightened, has attained final Nibbāna, brahmin.”
“If we heard that Master Gotama was within ten leagues, we would go ten leagues in order to see that Master Gotama, accomplished and fully enlightened. If we heard that Master Gotama was within twenty leagues… thirty leagues… forty leagues… fifty leagues… a hundred leagues, [163] we would go a hundred leagues in order to see that Master Gotama, accomplished and fully enlightened.
But since that Master Gotama has attained to final Nibbāna, we go to that Master Gotama for refuge and to the Dhamma and to the Sangha of bhikkhus. From today let Master Udena remember me as a lay follower who has gone for refuge for life.
33. “Now, Master Udena, the king of Anga gives me a daily donation. Let me give Master Udena one regular donation from that.”
“What kind of regular daily donation does the king of Anga give you, brahmin?”
“Five hundred kahāpaṇas, Master Udena.”878
“It is not allowable for us to accept gold and silver, brahmin.”
“If it is not allowable for Master Udena, I will have a monastery built for Master Udena.”
“If you desire to have a monastery built for me, brahmin, have an assembly hall built for the Sangha at Pāṭaliputta.”879
“I am still more satisfied and pleased that Master Udena suggests that I give a gift to the Sangha. So with this regular donation and another regular donation, I shall have an assembly hall built for the Sangha at Pāṭaliputta.”
Then with that regular donation [which he offered to Master Udena] and another regular donation [added to it], the brahmin Ghoṭamukha had an assembly hall built for the Sangha at Pāṭaliputta. And that is now known as the Ghoṭamukhī.
2. Now on that occasion the brahmin Ghoṭamukha had arrived in Benares for some business or other. As he was [158] walking and wandering for exercise, he came to the Khemiya Mango Grove. At the time the venerable Udena was walking up and down in the open. Then the brahmin Ghoṭamukha went up to the venerable Udena and exchanged greetings with him. When this courteous and amiable talk was finished, still walking up and down with the venerable Udena, he said this:
“Worthy recluse, there is no wanderers’ life that accords with the Dhamma: so it seems to me here, and that may be because I have not seen such venerable ones as yourself or [because I have not seen] the Dhamma here.”
3. When this was said, the venerable Udena stepped down from the walk and went into his dwelling, where he sat down on a seat made ready.877 And Ghoṭamukha too stepped down from the walk and went into the dwelling, where he stood at one side. Then the venerable Udena said to him: “There are seats, brahmin, sit down if you wish.”
“We did not sit down because we were waiting for Master Udena [to speak]. For how could one like myself presume to sit down on a seat without first being invited to do so?”
4. Then the brahmin Ghoṭamukha took a low seat, sat down at one side, and said to the venerable Udena:
“Worthy recluse, there is no wanderers’ life that accords with the Dhamma: so it seems to me here, and that may be because I have not seen such venerable ones as yourself or [because I have not seen] the Dhamma here.”
“Brahmin, if you think any statement of mine is to be agreed with, then agree with it; if you think any statement of mine is to be argued against, then argue against it; and if you do not understand the meaning of any statement of mine, ask me to clarify it thus: ‘How is this, Master Udena? What is the meaning of this?’ In this way we can discuss this matter.”
“Master Udena, if I think any statement of Master Udena’s is to be agreed with, I shall agree with it; if I think any statement of his is to be argued against, I shall argue against it; and if I [159] do not understand the meaning of any statement of Master Udena’s, then I shall ask Master Udena to clarify it thus: ‘How is this Master Udena? What is the meaning of this?’ In this way let us discuss this matter.”
5–6. “Brahmin, there are four kinds of persons to be found existing in the world. What four?”… (as Sutta 51, §§5–6) [160]…
“But, Master Udena, the kind of person who does not torment himself or pursue the practice of torturing himself and who does not torment others or pursue the practice of torturing others; who, since he torments neither himself nor others, is here and now hungerless, extinguished, and cooled, and abides experiencing bliss, having himself become holy — he does not torment and torture either himself or others, both of whom desire pleasure and recoil from pain. That is why this kind of person satisfies my mind.”
7. “Brahmin, there are two kinds of assembly. What two?
Here a certain assembly lusts after jewels and earrings and seeks wives and children, men and women slaves, fields and land, gold and silver.
But here a certain assembly does not lust after jewels and earrings, but having abandoned wives and children, men and women slaves, fields and land, gold and silver, has gone forth from the home life into homelessness.
Now there is this kind of person who does not torment himself or pursue the practice of torturing himself and who does not torment others or pursue the practice of torturing others; who, since he torments neither himself nor others, is here and now hungerless, extinguished, and cooled, and abides experiencing bliss, having himself become holy.
In which of the two kinds of assembly do you usually see this person, brahmin — in the assembly that lusts after jewels and earrings and seeks wives and children, men and women slaves, fields and land, gold and silver; or in the assembly that does not lust after jewels and earrings, but having abandoned wives and children… has gone forth from the home life into homelessness?”
[161] “I usually see this kind of person, Master Udena, in the assembly that does not lust after jewels and earrings, but having abandoned wives and children… has gone forth from the home life into homelessness.”
8. “But only just now, brahmin, we understood you to say: ‘Worthy recluse, there is no wanderers’ life that accords with the Dhamma: so it seems to me here, and that may be because I have not seen such venerable ones as yourself or [because I have not seen] the Dhamma here.’”
“Certainly, Master Udena, it was in order to learn that I spoke those words. There is a wanderers’ life that accords with the Dhamma; so it seems to me here, and may Master Udena remember me [to have spoken] thus. It would be good if, out of compassion, Master Udena would expound to me in detail those four kinds of persons he mentioned in brief.”
9. “Then, brahmin, listen and attend closely to what I shall say.” — ”Yes, sir,” the brahmin Ghoṭamukha replied. The venerable Udena said this:
10–30. “Brahmin, what kind of person torments himself and pursues the practice of torturing himself? Here a certain person goes naked… (as Sutta 51, §§8–28) [162]… and abides experiencing bliss, having himself become holy.”
31. When this was said, the brahmin Ghoṭamukha said to the venerable Udena:
“Magnificent, Master Udena! Magnificent, Master Udena! Master Udena has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms.
I go to Master Udena for refuge and to the Dhamma and to the Sangha of bhikkhus. From today let Master Udena remember me as a lay follower who has gone to him for refuge for life.”
32. “Do not go to me for refuge, brahmin. Go for refuge to that same Blessed One to whom I have gone for refuge.”
“Where is he living now, that Master Gotama, accomplished and fully enlightened, Master Udena?”
“That Blessed One, accomplished and fully enlightened, has attained final Nibbāna, brahmin.”
“If we heard that Master Gotama was within ten leagues, we would go ten leagues in order to see that Master Gotama, accomplished and fully enlightened. If we heard that Master Gotama was within twenty leagues… thirty leagues… forty leagues… fifty leagues… a hundred leagues, [163] we would go a hundred leagues in order to see that Master Gotama, accomplished and fully enlightened.
But since that Master Gotama has attained to final Nibbāna, we go to that Master Gotama for refuge and to the Dhamma and to the Sangha of bhikkhus. From today let Master Udena remember me as a lay follower who has gone for refuge for life.
33. “Now, Master Udena, the king of Anga gives me a daily donation. Let me give Master Udena one regular donation from that.”
“What kind of regular daily donation does the king of Anga give you, brahmin?”
“Five hundred kahāpaṇas, Master Udena.”878
“It is not allowable for us to accept gold and silver, brahmin.”
“If it is not allowable for Master Udena, I will have a monastery built for Master Udena.”
“If you desire to have a monastery built for me, brahmin, have an assembly hall built for the Sangha at Pāṭaliputta.”879
“I am still more satisfied and pleased that Master Udena suggests that I give a gift to the Sangha. So with this regular donation and another regular donation, I shall have an assembly hall built for the Sangha at Pāṭaliputta.”
Then with that regular donation [which he offered to Master Udena] and another regular donation [added to it], the brahmin Ghoṭamukha had an assembly hall built for the Sangha at Pāṭaliputta. And that is now known as the Ghoṭamukhī.
Hết phần 94. Kinh Ghoṭamukha (Ghotamukha sutta)
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