Giặc phiền não thường luôn rình rập giết hại người, độc hại hơn kẻ oán thù. Sao còn ham ngủ mà chẳng chịu tỉnh thức?Kinh Lời dạy cuối cùng
Khi ăn uống nên xem như dùng thuốc để trị bệnh, dù ngon dù dở cũng chỉ dùng đúng mức, đưa vào thân thể chỉ để khỏi đói khát mà thôi.Kinh Lời dạy cuối cùng
Hương hoa thơm chỉ bay theo chiều gió, tiếng thơm người hiền lan tỏa khắp nơi nơi.
Kinh Pháp cú (Kệ số 54)
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 cầu đạo ví như kẻ mặc áo bằng cỏ khô, khi lửa đến gần phải lo tránh. Người học đạo thấy sự tham dục phải lo tránh xa.Kinh Bốn mươi hai chương
Lấy sự nghe biết nhiều, luyến mến nơi đạo, ắt khó mà hiểu đạo. Bền chí phụng sự theo đạo thì mới hiểu thấu đạo rất sâu rộng.Kinh Bốn mươi hai chương
Dầu giữa bãi chiến trường, thắng ngàn ngàn quân địch, không bằng tự thắng mình, thật chiến thắng tối thượng.Kinh Pháp cú (Kệ số 103)
Cỏ làm hại ruộng vườn, tham làm hại người đời. Bố thí người ly tham, do vậy được quả lớn.Kinh Pháp Cú (Kệ số 356)
Dễ thay thấy lỗi người, lỗi mình thấy mới khó.Kinh Pháp cú (Kệ số 252)
Chớ khinh tội nhỏ, cho rằng không hại;
giọt nước tuy nhỏ, dần đầy hồ to!
(Do not belittle any small evil and say that no ill comes about therefrom. Small is a drop of water, yet it fills a big vessel.)Kinh Đại Bát Niết-bàn
Kẻ làm điều ác là tự chuốc lấy việc dữ cho mình.Kinh Bốn mươi hai chương
Kính 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.
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[25] 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, Sāriputta is wise; Sāriputta has great wisdom; Sāriputta has wide wisdom; Sāriputta has joyous wisdom; Sāriputta has quick wisdom; Sāriputta has keen wisdom; Sāriputta has penetrative wisdom. During half a month, bhikkhus, Sāriputta gained insight into states one by one as they occurred.1046 Now Sāriputta’s insight into states one by one as they occurred was this:
3. “Here, bhikkhus, quite secluded from sensual pleasures, secluded from unwholesome states, Sāriputta entered upon and abided in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion.
4. “And the states in the first jhāna — the applied thought, the sustained thought, the rapture, the pleasure, and the unification of mind; the contact, feeling, perception, volition, and mind; the zeal, decision, energy, mindfulness, equanimity, and attention — these states were defined by him one by one as they occurred;1047 known to him those states arose, known they were present, known they disappeared.
He understood thus: ‘So indeed, these states, not having been, come into being; having been, they vanish.’ Regarding those states, he abided unattracted, unrepelled, independent, detached, free, dissociated, with a mind rid of barriers.1048
He understood: ‘There is an escape beyond,’ and with the cultivation of that [attainment], he confirmed that there is.1049
5. “Again, bhikkhus, with the stilling of applied and sustained thought, Sāriputta entered and abided in [26] the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration.
6. “And the states in the second jhāna — the self-confidence, the rapture, the pleasure, and the unification of mind; the contact, feeling, perception, volition, and mind; the zeal, decision, energy, mindfulness, equanimity, and attention — these states were defined by him one by one as they occurred; known to him those states arose, known they were present, known they disappeared.
He understood thus:… and with the cultivation of that [attainment], he confirmed that there is.
7. “Again, bhikkhus, with the fading away as well of rapture, Sāriputta abided in equanimity, and mindful and fully aware, still feeling pleasure with the body, he entered upon and abided in the third jhāna, on account of which noble ones announce: ‘He has a pleasant abiding who has equanimity and is mindful.’
8. “And the states in the third jhāna — the equanimity, the pleasure, the mindfulness, the full awareness, and the unification of mind; the contact, feeling, perception, volition, and mind; the zeal, decision, energy, mindfulness, equanimity, and attention — these states were defined by him one by one as they occurred; known to him those states arose, known they were present, known they disappeared.
He understood thus:… and with the cultivation of that [attainment], he confirmed that there is.
9. “Again, bhikkhus, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, Sāriputta entered upon and abided in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.
10. “And the states in the fourth jhāna — the equanimity, the neither-painful-nor-pleasant feeling, the mental unconcern due to tranquillity,1050 the purity of mindfulness, and the unification of mind; the contact, feeling, perception, volition, and mind; the zeal, decision, energy, mindfulness, equanimity, and attention — these states were defined by him one by one as they occurred; known to him those states arose, known they were present, [27] known they disappeared.
He understood thus:… and with the cultivation of that [attainment], he confirmed that there is.
11. “Again, bhikkhus, with the complete surmounting of perceptions of form, with the disappearance of perceptions of sensory impact, with non-attention to perceptions of diversity, aware that ‘space is infinite,’ Sāriputta entered upon and abided in the base of infinite space.
12. “And the states in the base of infinite space — the perception of the base of infinite space and the unification of mind; the contact, feeling, perception, volition, and mind; the zeal, decision, energy, mindfulness, equanimity, and attention — these states were defined by him one by one as they occurred; known to him those states arose, known they were present, known they disappeared.
He understood thus:… and with the cultivation of that [attainment], he confirmed that there is.
13. “Again, bhikkhus, by completely surmounting the base of infinite space, aware that ‘consciousness is infinite,’ Sāriputta entered upon and abided in the base of infinite consciousness.
14. “And the states in the base of infinite consciousness — the perception of the base of infinite consciousness and the unification of mind; the contact, feeling, perception, volition, and mind; the zeal, decision, energy, mindfulness, equanimity, and attention — these states were defined by him one by one as they occurred; known to him those states arose, known they were present, known they disappeared.
He understood thus:… and with the cultivation of that [attainment], he confirmed that there is. [28]
15. “Again, bhikkhus, by completely surmounting the base of infinite consciousness, aware that ‘there is nothing,’ Sāriputta entered upon and abided in the base of nothingness.
16. “And the states in the base of nothingness — the perception of the base of nothingness and the unification of mind; the contact, feeling, perception, volition, and mind; the zeal, decision, energy, mindfulness, equanimity, and attention — these states were defined by him one by one as they occurred; known to him those states arose, known they were present, known they disappeared.
He understood thus:… and with the cultivation of that [attainment], he confirmed that there is.
17. “Again, bhikkhus, by completely surmounting the base of nothingness, Sāriputta entered upon and abided in the base of neither-perception-nor-non-perception.
18. “He emerged mindful from that attainment. Having done so, he contemplated the states that had passed, ceased, and changed, thus: ‘So indeed, these states, not having been, come into being; having been, they vanish.’1051
Regarding those states, he abided unattracted, unrepelled, independent, detached, free, dissociated, with a mind rid of barriers.
He understood: ‘There is an escape beyond,’ and with the cultivation of that [attainment], he confirmed that there is.
19. “Again, bhikkhus, by completely surmounting the base of neither-perception-nor-non-perception, Sāriputta entered upon and abided in the cessation of perception and feeling. And his taints were destroyed by his seeing with wisdom.1052
20. “He emerged mindful from that attainment. Having done so, he recalled the states that had passed, ceased, and changed, thus: ‘So indeed, these states, not having been, come into being; having been, they vanish.’1053
Regarding those states, he abided unattracted, unrepelled, independent, detached, free, dissociated, with a mind rid of barriers.
He understood: ‘There is no escape beyond,’ and with the cultivation of that [attainment], he confirmed that there is not.1054
21. “Bhikkhus, rightly speaking, were it to be said of anyone: ‘He has attained mastery and perfection1055 in noble virtue, [29] attained mastery and perfection in noble concentration, attained mastery and perfection in noble wisdom, attained mastery and perfection in noble deliverance,’ it is of Sāriputta indeed that rightly speaking this should be said.
22. “Bhikkhus, rightly speaking, were it to be said of anyone: ‘He is the son of the Blessed One, born of his breast, born of his mouth, born of the Dhamma, created by the Dhamma, an heir in the Dhamma, not an heir in material things,’ it is of Sāriputta indeed that rightly speaking this should be said.
23. “Bhikkhus, the matchless Wheel of the Dhamma set rolling by the Tathāgata is kept rolling rightly by Sāriputta.”
That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.
Hết phần 111. Kinh Bất Đoạn (Anupada sutta) (Lên đầu trang)
Tập 3 có tổng cộng 52 phần.
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