Xưa, vị lai, và nay, đâu có sự kiện này: Người hoàn toàn bị chê,người trọn vẹn được khen.Kinh Pháp cú (Kệ số 228)
Thêm một chút kiên trì và một chút nỗ lực thì sự thất bại vô vọng cũng có thể trở thành thành công rực rỡ. (A little more persistence, a little more effort, and what seemed hopeless failure may turn to glorious success. )Elbert Hubbard
Vết thương thân thể sẽ lành nhưng thương tổn trong tâm hồn sẽ còn mãi suốt đời. (Stab the body and it heals, but injure the heart and the wound lasts a lifetime.)Mineko Iwasaki
Rời bỏ uế trược, khéo nghiêm trì giới luật, sống khắc kỷ và chân thật, người như thế mới xứng đáng mặc áo cà-sa.Kinh Pháp cú (Kệ số 10)
Thành công là khi bạn đứng dậy nhiều hơn số lần vấp ngã. (Success is falling nine times and getting up ten.)Jon Bon Jovi
Bạn có thể trì hoãn, nhưng thời gian thì không. (You may delay, but time will not.)Benjamin Franklin
Thương yêu là phương thuốc diệu kỳ có thể giúp mỗi người chúng ta xoa dịu những nỗi đau của chính mình và mọi người quanh ta.Tủ sách Rộng Mở Tâm Hồn
Mặc áo cà sa mà không rời bỏ cấu uế, không thành thật khắc kỷ, thà chẳng mặc còn hơn.Kinh Pháp cú (Kệ số 9)
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
Lo lắng không xua tan bất ổn của ngày mai nhưng hủy hoại bình an trong hiện tại. (Worrying doesn’t take away tomorrow’s trouble, it takes away today’s peace.)Unknown
Trang chủ- Danh mục
- TỦ SÁCH RỘNG MỞ TÂM HỒN
- The Buddha and His Disciples
- The Son Of The Enlightened One
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The Buddha and His Disciples
»» The Son Of The Enlightened One
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- Introduction
- The Land Of The Rose Apple
- The Sakyans
- What Was The Buddha Like?
- The Teacher Of Gods And Men
- The Order Of Monks And Nuns
- The Two Chief Disciples
- Ananda – The Man Whom Everybody Liked
- Angulimala - The Murderer Who Became A Saint
- Anāthapindika – The Feeder Of The Poor
- Crisis In Kosambi
- »» The Son Of The Enlightened One
- Famous Lay Disciples
- Ajatasattu And Devadatta
Font chữ:
1. Just before Prince Siddhattha renounced the world, his wife Yasodhara gave birth to a son. According to legend, when the birth was announced to the prince, he said, “A fetter (rahula) has been born, a bondage has been born,” and this is how the boy got his name. It is more likely that he was named after a lunar eclipse (ràhu) that might have occurred around the time of his birth. Either way, the birth of this child only served to make Prince Siddhattha’s desire to escape from what had become for him a golden cage, even more difficult. On the evening he had finally decided to leave, the Buddha peered into the royal bedchamber to take one last look at his sleeping wife and child, but the mother’s arm obscured the child’s face.
2. Seven years after he left, the Buddha returned to Kapilavatthu. Yasodhara took the little Rahula to listen to the Buddha’s preaching. When they arrived, she said to him:
“This is your father, Rahula. Go and ask him for your inheritance.”
The child walked through the assembly and stood before the Buddha, saying,
“How pleasant is your shadow, O Monk.”
When the talk had finished and the Buddha left, Rahula followed him, and as they walked along Rahula said:
“Give me my inheritance, O Monk.”
Of course the Buddha no longer had gold or property but he had something far more precious – the Dhamma, so he turned to Sariputta and said:
“Sariputta, ordain him.”1
Later, the Buddha’s father, Suddhodana, and Yasodhara complained that the boy had been taken away without their permission, as a result of which the Buddha made it a rule that parental consent was necessary before someone could be ordained.2
3. As if to make up for the seven years he was without a father, the Buddha took great interest in Rahula’s moral and spiritual education, teaching him many times himself, and making Sariputta his preceptor and Moggallana his teacher. Rahula responded to this excellent tutelage by being an eager and attentive student and it is said that each morning as he awoke, he would take a handful of sand and say:
“May I have today, as many words of counsel from my teacher as there are here grains of sand.”
As a result of this enthusiasm, the Buddha said of his son that of all his disciples, he was the most anxious for training. When Rahula was still a boy, the Buddha discussed with him aspects of Dhamma that were suitable for the young and in such a way as he could understand and remember.
4. Once, he got a pot of water and calling Rahula to his side said to him:
“Rahula, do you see the small amount of water in this pot?”
“Yes, sir.”
“Even so, little is the training of those who have no shame at intentional lying.”
The Buddha then threw the water away and said: “Do you see this small amount of water that I have thrown away?”
“Yes, sir.”
“Even so, Rahula, thrown away is the training of those who have no shame at intentional lying.”
The Buddha then turned the pot over and said: “Do you see this pot that has been turned over?”
“Yes, sir.”
“Even so, turned over is the training of those who have no shame at intentional lying.”
The Buddha then turned the pot upright again and said: “Do you see this pot now empty and void?”
“Yes, sir.”
“Even so, Rahula, empty and void is the training of those who have no shame at intentional lying.”
The Buddha then impressed upon his son the importance of speaking the truth.
“Rahula, for anyone who has no shame at intentional lying, there is no evil that that person cannot do. Therefore, you should train yourself like this: ‘I will not tell a lie, not even in jest.’”
Having explained what has to be done, the Buddha went on to explain to Rahula how it could be done.
“What do you think about this, Rahula? What is the purpose of a mirror?”
“The purpose of a mirror is to look at yourself.”
“Even so, Rahula, one should act with body, speech or mind only after first looking at oneself. Before acting with body, speech or mind, one should think: ‘What I am about to do, will it harm me or others?’ If you can answer: ‘Yes, it will,’ then you should not act. But if you can answer: ‘No, it will not,’ then you should act. You should reflect in the same way while acting and after having acted. Therefore, Rahula, you should train yourself thinking: ‘We will act only after repeatedly looking at ourselves, only after reflecting on ourselves.’”3
5. Rahula was trained in the Ten Precepts and monastic discipline and when he was eighteen, the Buddha decided that he was ready for meditation and then gave him advice on how to practise.
“Rahula, develop a mind that is like the four great elements (earth, water, fire and air) because if you do this, pleasant or unpleasant sensory impressions that have arisen and taken hold of the mind will not persist. Just as when people throw faeces, urine, spittle, pus or blood on the earth or in the water, in a fire or the air, the earth, the water, the fire or the air is not troubled, worried or disturbed. So too, develop a mind that is like the four great elements. Develop love, Rahula, for by doing so ill-will will be got rid of. Develop compassion, for by doing so the desire to harm will be got rid of. Develop sympathetic joy, for by doing so, dislike will be got rid of. Develop equanimity, for by doing so sensory reaction will be got rid of. Develop the perception of the foul for by doing so, attachment will be got rid of. Develop the perception of impermanence for by doing so, the conceit, ‘I am’, will be got rid of. Develop mindfulness of breathing for it is of great benefit and advantage.”4
Following his father’s advice and guidance on meditation, Rahula finally attained enlightenment. He was eighteen at the time. After that his friends always referred to him as Rahula the Lucky (Rahulabhadda) and he tells why he was given this name.
They call me Rahula the Lucky for two reasons:
One is that I am the Buddha’s son.
And the other is that I have seen the truth.5
6. Other than this, we know very little about Rahula. He does not seem to have been prominent at being either a Dhamma teacher or a trainer of other monks. It is likely that Rahula kept himself in the background so that he could not be accused of taking advantage of being the son of the Enlightened One.
2. Seven years after he left, the Buddha returned to Kapilavatthu. Yasodhara took the little Rahula to listen to the Buddha’s preaching. When they arrived, she said to him:
“This is your father, Rahula. Go and ask him for your inheritance.”
The child walked through the assembly and stood before the Buddha, saying,
“How pleasant is your shadow, O Monk.”
When the talk had finished and the Buddha left, Rahula followed him, and as they walked along Rahula said:
“Give me my inheritance, O Monk.”
Of course the Buddha no longer had gold or property but he had something far more precious – the Dhamma, so he turned to Sariputta and said:
“Sariputta, ordain him.”1
Later, the Buddha’s father, Suddhodana, and Yasodhara complained that the boy had been taken away without their permission, as a result of which the Buddha made it a rule that parental consent was necessary before someone could be ordained.2
3. As if to make up for the seven years he was without a father, the Buddha took great interest in Rahula’s moral and spiritual education, teaching him many times himself, and making Sariputta his preceptor and Moggallana his teacher. Rahula responded to this excellent tutelage by being an eager and attentive student and it is said that each morning as he awoke, he would take a handful of sand and say:
“May I have today, as many words of counsel from my teacher as there are here grains of sand.”
As a result of this enthusiasm, the Buddha said of his son that of all his disciples, he was the most anxious for training. When Rahula was still a boy, the Buddha discussed with him aspects of Dhamma that were suitable for the young and in such a way as he could understand and remember.
4. Once, he got a pot of water and calling Rahula to his side said to him:
“Rahula, do you see the small amount of water in this pot?”
“Yes, sir.”
“Even so, little is the training of those who have no shame at intentional lying.”
The Buddha then threw the water away and said: “Do you see this small amount of water that I have thrown away?”
“Yes, sir.”
“Even so, Rahula, thrown away is the training of those who have no shame at intentional lying.”
The Buddha then turned the pot over and said: “Do you see this pot that has been turned over?”
“Yes, sir.”
“Even so, turned over is the training of those who have no shame at intentional lying.”
The Buddha then turned the pot upright again and said: “Do you see this pot now empty and void?”
“Yes, sir.”
“Even so, Rahula, empty and void is the training of those who have no shame at intentional lying.”
The Buddha then impressed upon his son the importance of speaking the truth.
“Rahula, for anyone who has no shame at intentional lying, there is no evil that that person cannot do. Therefore, you should train yourself like this: ‘I will not tell a lie, not even in jest.’”
Having explained what has to be done, the Buddha went on to explain to Rahula how it could be done.
“What do you think about this, Rahula? What is the purpose of a mirror?”
“The purpose of a mirror is to look at yourself.”
“Even so, Rahula, one should act with body, speech or mind only after first looking at oneself. Before acting with body, speech or mind, one should think: ‘What I am about to do, will it harm me or others?’ If you can answer: ‘Yes, it will,’ then you should not act. But if you can answer: ‘No, it will not,’ then you should act. You should reflect in the same way while acting and after having acted. Therefore, Rahula, you should train yourself thinking: ‘We will act only after repeatedly looking at ourselves, only after reflecting on ourselves.’”3
5. Rahula was trained in the Ten Precepts and monastic discipline and when he was eighteen, the Buddha decided that he was ready for meditation and then gave him advice on how to practise.
“Rahula, develop a mind that is like the four great elements (earth, water, fire and air) because if you do this, pleasant or unpleasant sensory impressions that have arisen and taken hold of the mind will not persist. Just as when people throw faeces, urine, spittle, pus or blood on the earth or in the water, in a fire or the air, the earth, the water, the fire or the air is not troubled, worried or disturbed. So too, develop a mind that is like the four great elements. Develop love, Rahula, for by doing so ill-will will be got rid of. Develop compassion, for by doing so the desire to harm will be got rid of. Develop sympathetic joy, for by doing so, dislike will be got rid of. Develop equanimity, for by doing so sensory reaction will be got rid of. Develop the perception of the foul for by doing so, attachment will be got rid of. Develop the perception of impermanence for by doing so, the conceit, ‘I am’, will be got rid of. Develop mindfulness of breathing for it is of great benefit and advantage.”4
Following his father’s advice and guidance on meditation, Rahula finally attained enlightenment. He was eighteen at the time. After that his friends always referred to him as Rahula the Lucky (Rahulabhadda) and he tells why he was given this name.
They call me Rahula the Lucky for two reasons:
One is that I am the Buddha’s son.
And the other is that I have seen the truth.5
6. Other than this, we know very little about Rahula. He does not seem to have been prominent at being either a Dhamma teacher or a trainer of other monks. It is likely that Rahula kept himself in the background so that he could not be accused of taking advantage of being the son of the Enlightened One.
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Viên Hiếu Thành Huệ Lộc 1959 Bữu Phước Chúc Huy Minh Pháp Tự minh hung thich Diệu Âm Phúc Thành Phan Huy Triều Phạm Thiên Trương Quang Quý Johny Dinhvinh1964 Pascal Bui Vạn Phúc Giác Quý Trần Thị Huyền Chanhniem Forever NGUYỄN TRỌNG TÀI KỲ Dương Ngọc Cường Mr. Device Tri Huynh Thích Nguyên Mạnh Thích Quảng Ba T TH Tam Thien Tam Nguyễn Sĩ Long caokiem hoangquycong Lãn Tử Ton That Nguyen ngtieudao Lê Quốc Việt Du Miên Quang-Tu Vu phamthanh210 An Khang 63 zeus7777 Trương Ngọc Trân Diệu Tiến ... ... ... ...