Người thực hành ít ham muốn thì lòng được thản nhiên, không phải lo sợ chi cả, cho dù gặp việc thế nào cũng tự thấy đầy đủ.Kinh Lời dạy cuối cùng
"Nó mắng tôi, đánh tôi, Nó thắng tôi, cướp tôi." Ai ôm hiềm hận ấy, hận thù không thể nguôi.Kinh Pháp cú (Kệ số 3)
Của cải và sắc dục đến mà người chẳng chịu buông bỏ, cũng tỷ như lưỡi dao có dính chút mật, chẳng đủ thành bữa ăn ngon, trẻ con liếm vào phải chịu cái họa đứt lưỡi.Kinh Bốn mươi hai chương
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)
Nhẫn nhục có nhiều sức mạnh vì chẳng mang lòng hung dữ, lại thêm được an lành, khỏe mạnh.Kinh Bốn mươi hai chương
Dễ thay thấy lỗi người, lỗi mình thấy mới khó.Kinh Pháp cú (Kệ số 252)
Cỏ làm hại ruộng vườn, sân làm hại người đời. Bố thí người ly sân, do vậy được quả lớn.Kinh Pháp Cú (Kệ số 357)
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)
Sự nguy hại của nóng giận còn hơn cả lửa dữ. Kinh Lời dạy cuối cùng
Người nhiều lòng tham giống như cầm đuốc đi ngược gió, thế nào cũng bị lửa táp vào tay. Kinh Bốn mươi hai chương

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English Sutra Collection »» Cetokhiila Sutta (The Arrow in the Mind)

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Mục lục Kinh điển Nam truyền   English Sutra Collection

Translated by: Unknown

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Đại Tạng Kinh Việt NamI heard thus:
At one time the Blessed One lived in the monastery offered by Anathapindika in Jeta’s grove in Savatthi. From there the Blessed One addressed the monks. "O! Monks, if the five arrows in the mind of the monk are not dispelled, and if the five bonds are not cut, that the monk should come to growth and development in the dispensation, is not a possibility. How are his five arrows of the mind not dispelled? Here the monk doubts and does not accept the Teacher with assurance. When he doubts and does not accept the Teacher with assurance his mind does not tend to exert and make effort to dispel. This is the first arrow in the mind not dispelled. Again the monk doubts and does not accept the Teaching with assurance. When the monk doubts and does not accept the Teaching with assurance his mind does not tend to exert and make effort to dispel. This is the second arrow in the mind not dispelled. Again the monk doubts and does not accept the Community of monks with assurance. When the monk doubts and does not accept the Community of monks with assurance his mind does not tend to exert and make effort to dispel. This is the third arrow in the mind not dispelled. Again, the monk doubts and does not accept the Training with assurance. When the monk doubts and does not accept the Training with assurance his mind does not tend to exert and make effort to dispel. This is the fourth arrow in the mind not dispelled. Again, the monk angry with the co-associates in the holy life is displeased and hurt, and his mind does not tend to exert and make effort to dispel. This is the fifth arrow in the mind not dispelled. These five arrows in the mind are not dispelled.
How are the five bonds of the mind not cut? Here the monk has un-dispelled greed, interest, love, thirst and burning for sensuality. When he has not dispelled greed, interest, love, thirst and burning for sensuality, his mind does not tend to exert and make effort to dispel. This is the first bond not cut. Again the monk has un-dispelled greed, interest, love, thirst and burning for the body. When the monk has not dispelled greed, interest, love, thirst and burning for the body, his mind does not tend to exert and make effort to dispel. This is the second bond not cut. Again the monk has un-dispelled greed, interest, love, thirst and burning for material matter. When the monk has not dispelled greed, interest, love, thirst and burning for material, his mind does not tend to exert and make effort to dispel. This is the third bond not cut. Again, the monk partaking food as much as he likes, is yoked to the pleasure of torpor touch and sleep. When the monk partaking food as much as he likes, is yoked to the pleasure of torpor, touch and sleep, his mind does not tend to exert and make effort to dispel. This is the fourth bond not cut. Again the monk observing these virtues and austerities and leading this holy life, aspires, "May I be with those gods, or may I be a certain god." When the monk observes virtues and austerities and leads the holy life aspiring to be with a certain retinue of gods or to be a certain god his mind does not tend to exert and make effort to dispel. This is the fifth bond not cut. These are the five bonds of the mind not cut. If in that monk the five arrows in the mind are not dispelled, the five bonds are not cut, that he should come to growth and development in this dispensation is not possible.
Whoever monk has the five arrows in the mind dispelled and the five bonds cut, that he should come to growth and development in this dispensation is possible. How are the five arrows in the mind dispelled? Here the monk does not doubt, accepts the Teacher with assurance. When he does not doubt and accepts the Teacher with assurance his mind tends to exert and makes effort to dispel. -This first arrow in the mind is dispelled. Again, the monk does not doubt, accepts the Teaching with assurance. When he does not doubt and accepts the Teaching with assurance his mind tends to exert and makes effort to dispel. This second arrow in the mind is dispelled. Again, the monk does not doubt, accepts the Community of Monks with assurance. When he does not doubt and accepts the Community of Monks with assurance his mind tends to exert and makes effort to dispel. This third arrow in the mind is dispelled. Again, the monk does not doubt, and accepts the Training with assurance. When he does not doubt and accepts the Training with assurance his mind tends to exert and makes effort to dispel. This fourth arrow in the mind is dispelled. Again the monk not angry with the co-associates in the holy life, is pleased and not hurt his mind tends to exert and makes effort to dispel. This fifth arrow in the mind is dispelled. Thus the five arrows in the mind are dispelled.
How are the five bonds in the mind cut. Here the monk has dispelled greed, interest, love, thirst and burning for sensuality. When the monk has dispelled greed, interest, love, thirst and burning for sensuality, his mind tends to exert and makes effort to dispel. This is the first bond cut. Again the monk has dispelled greed, interest, love, thirst and burning for the body. When the monk has dispelled greed, interest, love, thirst and burning for the body, his mind tends to exert and makes effort to dispel. This is the second bond cut. Again the monk has dispelled greed, interest, love, thirst and burning for material matter. When the monk has dispelled greed, interest, love, thirst and burning for material, his mind tends to exert and makes effort to dispel. This is the third bond cut. Again, the monk not partaking food as much as he likes, is not yoked to the pleasure of torpor, touch and sleep. When the monk not partaking food as much as he likes, is not yoked to the pleasure of torpor, touch and sleep, his mind tends to exert and makes effort to dispel. This is the fourth bond cut. Again the monk observing these virtues and austerities and leading this holy life, does not aspire, "May I be with those gods, or may I be a certain god." When the monk observes virtues and austerities and leads the holy life not aspiring a certain retinue of gods or to be a certain god, his mind tends to exert and makes effort to dispel. This is the fifth bond cut These are the five bonds of the mind cut. When the monk has dispelled the five arrows in the mind, and cut the five bonds, that he should come to growth and development in this dispensation is possible.
The monk develops the potential endowed with interest, concentration, effort, and determination, develops the potential endowed with endeavor, concentration, effort and determination. Develops the potential endowed with mind, concentration, effort, and determination. Develops the potential endowed with discrimination, concentration, effort and determination. The fifth is exertion. With exertion there are fifteen things, endowed with these fifteen things it becomes possible for the monk to attain enlightenment.
It becomes possible to come to the noble end of the yoke. Like the hen that had sat on the eggs for eight, or ten or twelve days, then a desire would rise to her, why shouldn’t the chicken, come out of the shell breaking it with the nails of their feet or with the beak. Then the chicken come out of the shell safely breaking the shell with the nails of their feet or with their beak. In the same manner endowed with these fifteen things it becomes possible for the monk to attain enlightenment, it becomes possible to come to the noble end of the yoke.
The Blessed One said thus and those monks delighted in the words of the Blessed One.

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