Kẻ ngu dầu trọn đời được thân cận bậc hiền trí cũng không hiểu lý pháp, như muỗng với vị canh.Kinh Pháp Cú - Kệ số 64
Người trí dù khoảnh khắc kề cận bậc hiền minh, cũng hiểu ngay lý pháp, như lưỡi nếm vị canh.Kinh Pháp Cú - Kệ số 65
Người biết xấu hổ thì mới làm được điều lành. Kẻ không biết xấu hổ chẳng khác chi loài cầm thú.Kinh Lời dạy cuối cùng
Dầu nói ra ngàn câu nhưng không lợi ích gì, tốt hơn nói một câu có nghĩa, nghe xong tâm ý được an tịnh vui thích.Kinh Pháp cú (Kệ số 101)
Không trên trời, giữa biển, không lánh vào động núi, không chỗ nào trên đời, trốn được quả ác nghiệp.Kinh Pháp cú (Kệ số 127)
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)
Như ngôi nhà khéo lợp, mưa không xâm nhập vào. Cũng vậy tâm khéo tu, tham dục không xâm nhập.Kinh Pháp cú (Kệ số 14)
Ai sống quán bất tịnh, khéo hộ trì các căn, ăn uống có tiết độ, có lòng tin, tinh cần, ma không uy hiếp được, như núi đá, trước gió.Kinh Pháp cú (Kệ số 8)
Không làm các việc ác, thành tựu các hạnh lành, giữ tâm ý trong sạch, chính lời chư Phật dạy.Kinh Đại Bát Niết-bàn
Tinh cần giữa phóng dật, tỉnh thức giữa quần mê.Người trí như ngựa phi, bỏ sau con ngựa hèn.Kính Pháp Cú (Kệ số 29)
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Dịch giả: Bhikkhu Boddhi 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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126 (1) Subject to Arising (1)
At Sāvatthī. [171] Then a certain bhikkhu approached the Blessed One … and said to him: “Venerable sir, it is said, ‘ignorance, ignorance.’ What now, venerable sir, is ignorance, and in what way is one immersed in ignorance?”
“Here, bhikkhu, the uninstructed worldling does not understand form subject to arising as it really is thus: ‘Form is subject to arising.’ He does not understand form subject to vanishing as it really is thus: ‘Form is subject to vanishing.’ He does not understand form subject to arising and vanishing as it really is thus: ‘Form is subject to arising and vanishing.’ He does not understand feeling … perception … volitional formations … consciousness subject to arising … subject to vanishing … subject to arising and vanishing as it really is thus: ‘Consciousness is subject to arising and vanishing.’
“This is called ignorance, bhikkhu, and in this way one is immersed in ignorance.”
When this was said, that bhikkhu said to the Blessed One:
“Venerable sir, it is said, ‘true knowledge, true knowledge.’ What now, venerable sir, is true knowledge, and in what way has one arrived at true
knowledge?”
“Here, bhikkhu, the instructed noble disciple understands form subject to arising as it really is thus: ‘Form is subject to arising.’ He understands form subject to vanishing as it really is thus: ‘Form is subject to vanishing.’ [172] He understands form subject to arising and vanishing as it really is thus: ‘Form is subject to arising and vanishing.’ He understands feeling … perception … volitional formations … consciousness subject to arising … subject to vanishing … subject to arising and vanishing as it really is thus: ‘Consciousness is subject to arising and vanishing.’
“This is called true knowledge, bhikkhu, and in this way one has arrived at true knowledge.”
127 (2) Subject to Arising (2)
On one occasion the Venerable Sāriputta and the Venerable Mahākoṭṭhita were dwelling at Bārāṇasī in the Deer Park at Isipatana. Then, in the evening, the Venerable Mahākoṭṭhita emerged from seclusion, approached the Venerable Sāriputta, … and said to him: “Friend Sāriputta, it is said, ‘ignorance, ignorance. ’ What now, friend, is ignorance, and in what way is one immersed in ignorance?”
(The rest of this sutta is identical with the exchange on ignorance in the preceding sutta.) [173]
128 (3) Subject to Arising (3)
At Bārāṇasī in the Deer Park at Isipatana. Sitting to one side, the Venerable Mahākoṭṭhita said to the Venerable Sāriputta: “Friend Sāriputta, it is said, ‘true knowledge, true knowledge.’ What now, friend, is true knowledge, and in what way has one arrived at true knowledge?”
(The rest of this sutta is identical with the exchange on true knowledge in
§126.)
129 (4) Gratification (1)
At Bārāṇasī in the Deer Park at Isipatana. Sitting to one side, the Venerable Mahākoṭṭhita said to the Venerable Sāriputta: “Friend Sāriputta, it is said, ‘ignorance, ignorance.’ What now, friend, is ignorance, and in what way is one immersed in ignorance?”
“Here, friend, the uninstructed worldling does not understand as it really is the gratification, the danger, and the escape in the case of form, feeling, perception, volitional formations, and consciousness. This, friend, is called ignorance, and in this way one is immersed in ignorance.”
130 (5) Gratification (2)
At Bārāṇasī in the Deer Park at Isipatana…. [174] “Friend Sāriputta, it is said, ‘true knowledge, true knowledge.’ What now, friend, is true knowledge, and in what way has one arrived at true knowledge?”
“Here, friend, the instructed noble disciple understands as it really is the gratification, the danger, and the escape in the case of form, feeling, perception, volitional formations, and consciousness. This, friend, is called true knowledge, and in this way one has arrived at true knowledge.”
131 (6) Origin (1)
At Bārāṇasī in the Deer Park at Isipatana…. “Friend Sāriputta, it is said, ‘ignorance, ignorance.’ What now, friend, is ignorance, and in what way is one immersed in ignorance?”
“Here, friend, the uninstructed worldling does not understand as it really is the origin and the passing away, the gratification, the danger, and the
escape in the case of form, feeling, perception, volitional formations, and consciousness. This, friend, is called ignorance, and in this way one is immersed in ignorance.”
132 (7) Origin (2)
At Bārāṇasī in the Deer Park at Isipatana…. “Friend Sāriputta, it is said, ‘true knowledge, true knowledge.’ What now, friend, is true knowledge, and in what way has one arrived at true knowledge?”
“Here, friend, the instructed noble disciple understands as it really is the origin and the passing away, the gratification, the danger, and the escape in the case of form, feeling, perception, volitional formations, and consciousness. This, friend, is called true knowledge, and in this way one has arrived at true knowledge.” [175]
133 (8) Koṭṭhita (1)
(Identical with §129 and §130 combined, except here Sāriputta asks the questions and Mahākoṭṭhita replies.)
134 (9) Koṭṭhita (2)
(Identical with §131 and §132 combined, except here Sāriputta asks the questions and Mahākoṭṭhita replies.) [176]
135 (10) Koṭṭhita (3)
The same setting. Sitting to one side, the Venerable Sāriputta said to the Venerable Mahākoṭṭhita: “Friend Koṭṭhita, it is said, ‘ignorance, ignorance.’ What now, friend, is ignorance, and in what way is one immersed in ignorance?”
“Here, friend, the uninstructed worldling does not understand form, its origin, its cessation, and the way leading to its cessation. He does not understand feeling … perception … volitional formations … consciousness, its origin, its cessation, and the way leading to its cessation. This, friend, is called ignorance, and in this way one is immersed in ignorance.”
When this was said, the Venerable Sāriputta said to the Venerable Mahākoṭṭhita: “Friend Koṭṭhita, it is said, ‘true knowledge, true knowledge.’ What now, friend, is true knowledge, and in what way has one arrived at true knowledge?”
“Here, friend, the instructed noble disciple understands form, [177] its origin, its cessation, and the way leading to its cessation. He understands feeling … perception … volitional formations … consciousness, its origin, its cessation, and the way leading to its cessation. This, friend, is called true knowledge, and in this way one has arrived at true knowledge.”
1
At Sāvatthī. [171] Then a certain bhikkhu approached the Blessed One … and said to him: “Venerable sir, it is said, ‘ignorance, ignorance.’ What now, venerable sir, is ignorance, and in what way is one immersed in ignorance?”
“Here, bhikkhu, the uninstructed worldling does not understand form subject to arising as it really is thus: ‘Form is subject to arising.’ He does not understand form subject to vanishing as it really is thus: ‘Form is subject to vanishing.’ He does not understand form subject to arising and vanishing as it really is thus: ‘Form is subject to arising and vanishing.’ He does not understand feeling … perception … volitional formations … consciousness subject to arising … subject to vanishing … subject to arising and vanishing as it really is thus: ‘Consciousness is subject to arising and vanishing.’
“This is called ignorance, bhikkhu, and in this way one is immersed in ignorance.”
When this was said, that bhikkhu said to the Blessed One:
“Venerable sir, it is said, ‘true knowledge, true knowledge.’ What now, venerable sir, is true knowledge, and in what way has one arrived at true
knowledge?”
“Here, bhikkhu, the instructed noble disciple understands form subject to arising as it really is thus: ‘Form is subject to arising.’ He understands form subject to vanishing as it really is thus: ‘Form is subject to vanishing.’ [172] He understands form subject to arising and vanishing as it really is thus: ‘Form is subject to arising and vanishing.’ He understands feeling … perception … volitional formations … consciousness subject to arising … subject to vanishing … subject to arising and vanishing as it really is thus: ‘Consciousness is subject to arising and vanishing.’
“This is called true knowledge, bhikkhu, and in this way one has arrived at true knowledge.”
127 (2) Subject to Arising (2)
On one occasion the Venerable Sāriputta and the Venerable Mahākoṭṭhita were dwelling at Bārāṇasī in the Deer Park at Isipatana. Then, in the evening, the Venerable Mahākoṭṭhita emerged from seclusion, approached the Venerable Sāriputta, … and said to him: “Friend Sāriputta, it is said, ‘ignorance, ignorance. ’ What now, friend, is ignorance, and in what way is one immersed in ignorance?”
(The rest of this sutta is identical with the exchange on ignorance in the preceding sutta.) [173]
128 (3) Subject to Arising (3)
At Bārāṇasī in the Deer Park at Isipatana. Sitting to one side, the Venerable Mahākoṭṭhita said to the Venerable Sāriputta: “Friend Sāriputta, it is said, ‘true knowledge, true knowledge.’ What now, friend, is true knowledge, and in what way has one arrived at true knowledge?”
(The rest of this sutta is identical with the exchange on true knowledge in
§126.)
129 (4) Gratification (1)
At Bārāṇasī in the Deer Park at Isipatana. Sitting to one side, the Venerable Mahākoṭṭhita said to the Venerable Sāriputta: “Friend Sāriputta, it is said, ‘ignorance, ignorance.’ What now, friend, is ignorance, and in what way is one immersed in ignorance?”
“Here, friend, the uninstructed worldling does not understand as it really is the gratification, the danger, and the escape in the case of form, feeling, perception, volitional formations, and consciousness. This, friend, is called ignorance, and in this way one is immersed in ignorance.”
130 (5) Gratification (2)
At Bārāṇasī in the Deer Park at Isipatana…. [174] “Friend Sāriputta, it is said, ‘true knowledge, true knowledge.’ What now, friend, is true knowledge, and in what way has one arrived at true knowledge?”
“Here, friend, the instructed noble disciple understands as it really is the gratification, the danger, and the escape in the case of form, feeling, perception, volitional formations, and consciousness. This, friend, is called true knowledge, and in this way one has arrived at true knowledge.”
131 (6) Origin (1)
At Bārāṇasī in the Deer Park at Isipatana…. “Friend Sāriputta, it is said, ‘ignorance, ignorance.’ What now, friend, is ignorance, and in what way is one immersed in ignorance?”
“Here, friend, the uninstructed worldling does not understand as it really is the origin and the passing away, the gratification, the danger, and the
escape in the case of form, feeling, perception, volitional formations, and consciousness. This, friend, is called ignorance, and in this way one is immersed in ignorance.”
132 (7) Origin (2)
At Bārāṇasī in the Deer Park at Isipatana…. “Friend Sāriputta, it is said, ‘true knowledge, true knowledge.’ What now, friend, is true knowledge, and in what way has one arrived at true knowledge?”
“Here, friend, the instructed noble disciple understands as it really is the origin and the passing away, the gratification, the danger, and the escape in the case of form, feeling, perception, volitional formations, and consciousness. This, friend, is called true knowledge, and in this way one has arrived at true knowledge.” [175]
133 (8) Koṭṭhita (1)
(Identical with §129 and §130 combined, except here Sāriputta asks the questions and Mahākoṭṭhita replies.)
134 (9) Koṭṭhita (2)
(Identical with §131 and §132 combined, except here Sāriputta asks the questions and Mahākoṭṭhita replies.) [176]
135 (10) Koṭṭhita (3)
The same setting. Sitting to one side, the Venerable Sāriputta said to the Venerable Mahākoṭṭhita: “Friend Koṭṭhita, it is said, ‘ignorance, ignorance.’ What now, friend, is ignorance, and in what way is one immersed in ignorance?”
“Here, friend, the uninstructed worldling does not understand form, its origin, its cessation, and the way leading to its cessation. He does not understand feeling … perception … volitional formations … consciousness, its origin, its cessation, and the way leading to its cessation. This, friend, is called ignorance, and in this way one is immersed in ignorance.”
When this was said, the Venerable Sāriputta said to the Venerable Mahākoṭṭhita: “Friend Koṭṭhita, it is said, ‘true knowledge, true knowledge.’ What now, friend, is true knowledge, and in what way has one arrived at true knowledge?”
“Here, friend, the instructed noble disciple understands form, [177] its origin, its cessation, and the way leading to its cessation. He understands feeling … perception … volitional formations … consciousness, its origin, its cessation, and the way leading to its cessation. This, friend, is called true knowledge, and in this way one has arrived at true knowledge.”
1
Hết phần Chương Một - Tương Ưng Uẩn (11)
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Tập III - Thiên Uẩn có tổng cộng 24 phần.
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(Lên đầu trang)
Tập III - Thiên Uẩn có tổng cộng 24 phần.
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Tải về dạng file RTF
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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 ... ...
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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 ... ... ... ...