Lửa nào bằng lửa tham! Chấp nào bằng sân hận! Lưới nào bằng lưới si! Sông nào bằng sông ái!Kinh Pháp cú (Kệ số 251)
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
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)
Không thể lấy hận thù để diệt trừ thù hận. Kinh Pháp cú
Người ta trói buộc với vợ con, nhà cửa còn hơn cả sự giam cầm nơi lao ngục. Lao ngục còn có hạn kỳ được thả ra, vợ con chẳng thể có lấy một chốc lát xa lìa.Kinh Bốn mươi hai chương
Ví như người mù sờ voi, tuy họ mô tả đúng thật như chỗ sờ biết, nhưng ta thật không thể nhờ đó mà biết rõ hình thể con voi.Kinh Đại Bát Niết-bàn
Ai dùng các hạnh lành, làm xóa mờ nghiệp ác, chói sáng rực đời này, như trăng thoát mây che.Kinh Pháp cú (Kệ số 173)
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)
Ðêm dài cho kẻ thức, đường dài cho kẻ mệt, luân hồi dài, kẻ ngu, không biết chơn diệu pháp.Kinh Pháp cú (Kệ số 60)
Ai sống một trăm năm, lười nhác không tinh tấn, tốt hơn sống một ngày, tinh tấn tận sức mình.Kinh Pháp cú (Kệ số 112)
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51 (1) In Clinging
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park. Then a certain bhikkhu approached the Blessed One, paid homage to him, sat down to one side, and said to him:
“Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute.”
“Bhikkhu, in clinging one is bound by Māra; by not clinging one is freed from the Evil One.”97 [74]
“Understood, Blessed One! Understood, Fortunate One!”
“In what way, bhikkhu, do you understand in detail the meaning of what was stated by me in brief?”
“In clinging to form, venerable sir, one is bound by Māra; by not clinging to it one is freed from the Evil One. In clinging to feeling … to perception
… to volitional formations … to consciousness one is bound by Māra; by not clinging to it one is freed from the Evil One.
“It is in such a way, venerable sir, that I understand in detail the meaning of what was stated by the Blessed One in brief.”
“Good, good, bhikkhu! It is good that you understand in detail the meaning of what was stated by me in brief. In clinging to form, bhikkhu, one is bound by Māra … (as above in full) … by not clinging to it one is freed from the Evil One. It is in such a way that the meaning of what was stated by me in brief should be understood in detail.”
Then that bhikkhu, having delighted and rejoiced in the Blessed One’s words, rose from his seat, and, after paying homage to the Blessed One, keeping him on his right, he departed.
Then, dwelling alone, withdrawn, diligent, ardent, and resolute, that bhikkhu, by realizing it for himself with direct knowledge, in this very life entered and dwelt in that unsurpassed goal of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness. He directly knew: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.” And that bhikkhu became one of the arahants.
52 (2) In Conceiving
At Sāvatthī. Then a certain bhikkhu approached the Blessed One … and said to him: [75]
“Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief….”
“Bhikkhu, in conceiving one is bound by Māra; by not conceiving one is freed from the Evil One.”
“Understood, Blessed One! Understood, Fortunate One!”
“In what way, bhikkhu, do you understand in detail the meaning of what was stated by me in brief?”
“In conceiving form, venerable sir, one is bound by Māra; by not conceiving it one is freed from the Evil One. In conceiving feeling … perception … volitional formations … consciousness one is bound by Māra; by not conceiving it one is freed from the Evil One.
“It is in such a way, venerable sir, that I understand in detail the meaning of what was stated by the Blessed One in brief.”
“Good, good, bhikkhu! It is good that you understand in detail the meaning of what was stated by me in brief. In conceiving form, bhikkhu, one is bound by Māra … (as above in full) … by not conceiving it one is freed from the Evil One. It is in such a way that the meaning of what was stated by me in brief should be understood in detail.”
… And that bhikkhu became one of the arahants.
53 (3) In Seeking Delight
At Sāvatthī. Then a certain bhikkhu approached the Blessed One … and said to him:
“Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief….”
“Bhikkhu, in seeking delight one is bound by Māra; by not seeking delight one is freed from the Evil One.”
“Understood, Blessed One! Understood, Fortunate One!”
“In what way, bhikkhu, do you understand in detail the meaning of what was stated by me in brief?”
“In seeking delight in form, venerable sir, one is bound by Māra; by not seeking delight in it one is freed from the Evil One. In seeking delight in feeling … in perception … in volitional formations … in consciousness one is bound by Māra; by not seeking delight in it one is freed from the Evil One. [76]
“It is in such a way, venerable sir, that I understand in detail the meaning of what was stated by the Blessed One in brief.”
“Good, good, bhikkhu! It is good that you understand in detail the meaning of what was stated by me in brief. In seeking delight in form, bhikkhu, one is bound by Māra … (as above in full) … by not seeking
delight in it one is freed from the Evil One. It is in such a way that the meaning of what was stated by me in brief should be understood in detail.”
… And that bhikkhu became one of the arahants.
54 (4) Impermanent
At Sāvatthī. Then a certain bhikkhu approached the Blessed One … and said to him:
“Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief….”
“Bhikkhu, you should abandon desire for whatever is impermanent.” “Understood, Blessed One! Understood, Fortunate One!”
“In what way, bhikkhu, do you understand in detail the meaning of what was stated by me in brief?”
“Form, venerable sir, is impermanent; I should abandon desire for it. Feeling is impermanent … Perception is impermanent … Volitional formations are impermanent … Consciousness is impermanent; I should abandon desire for it.
“It is in such a way, venerable sir, that I understand in detail the meaning of what was stated by the Blessed One in brief.”
“Good, good, bhikkhu! It is good that you understand in detail the meaning of what was stated by me in brief. Form is impermanent … Consciousness is impermanent; you should abandon desire for it. It is in such a way that the meaning of what was stated by me in brief should be understood in detail.” [77]
… And that bhikkhu became one of the arahants.
55 (5) Suffering
(Opening as in preceding sutta:)
… “Bhikkhu, you should abandon desire for whatever is suffering.” …
56 (6) Nonself
… “Bhikkhu, you should abandon desire for whatever is nonself.” … [78]
57 (7) What Does Not Belong to Self
… “Bhikkhu, you should abandon desire for whatever does not belong to self.”… [79]
58 (8) Whatever Appears Tantalizing
… “Bhikkhu, you should abandon desire for whatever appears tantalizing.”…
59 (9) Rādha
At Sāvatthī. Then the Venerable Rādha approached the Blessed One, [80] paid homage to him, sat down to one side, and said to him:98
“Venerable sir, how should one know, how should one see so that, in regard to this body with consciousness and in regard to all external signs, I- making, mine-making, and the underlying tendency to conceit no longer occur within?”
“Any kind of form whatsoever, Rādha, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—one sees all form as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’
“Any kind of feeling whatsoever … Any kind of perception whatsoever
… Any kind of volitional formations whatsoever … Any kind of
consciousness whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—one sees all consciousness as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’
“When one knows and sees thus, Rādha, then in regard to this body with consciousness and in regard to all external signs, I-making, mine-making, and the underlying tendency to conceit no longer occur within.”
Then the Venerable Rādha … became one of the arahants.
60 (10) Surādha
At Sāvatthī. Then the Venerable Surādha approached the Blessed One … and said to him:
“Venerable sir, how should one know, how should one see so that, in regard to this body with consciousness and in regard to all external signs, the mind is rid of I-making, mine-making, and conceit, has transcended discrimination, and is peaceful and well liberated?”
“Any kind of form whatsoever, Surādha, whether past, future, or present
… far or near—having seen all form as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self,’ one is liberated by nonclinging.
“Any kind of feeling whatsoever … Any kind of perception whatsoever
… Any kind of volitional formations whatsoever … [81] Any kind of consciousness whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—having seen all consciousness as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self,’ one is liberated by nonclinging.
“When one knows and sees thus, Surādha, then in regard to this body with consciousness and in regard to all external signs, the mind is rid of I- making, mine-making, and conceit, has transcended discrimination, and is peaceful and well liberated.”
Then the Venerable Surādha … became one of the arahants.
1
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park. Then a certain bhikkhu approached the Blessed One, paid homage to him, sat down to one side, and said to him:
“Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute.”
“Bhikkhu, in clinging one is bound by Māra; by not clinging one is freed from the Evil One.”97 [74]
“Understood, Blessed One! Understood, Fortunate One!”
“In what way, bhikkhu, do you understand in detail the meaning of what was stated by me in brief?”
“In clinging to form, venerable sir, one is bound by Māra; by not clinging to it one is freed from the Evil One. In clinging to feeling … to perception
… to volitional formations … to consciousness one is bound by Māra; by not clinging to it one is freed from the Evil One.
“It is in such a way, venerable sir, that I understand in detail the meaning of what was stated by the Blessed One in brief.”
“Good, good, bhikkhu! It is good that you understand in detail the meaning of what was stated by me in brief. In clinging to form, bhikkhu, one is bound by Māra … (as above in full) … by not clinging to it one is freed from the Evil One. It is in such a way that the meaning of what was stated by me in brief should be understood in detail.”
Then that bhikkhu, having delighted and rejoiced in the Blessed One’s words, rose from his seat, and, after paying homage to the Blessed One, keeping him on his right, he departed.
Then, dwelling alone, withdrawn, diligent, ardent, and resolute, that bhikkhu, by realizing it for himself with direct knowledge, in this very life entered and dwelt in that unsurpassed goal of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness. He directly knew: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.” And that bhikkhu became one of the arahants.
52 (2) In Conceiving
At Sāvatthī. Then a certain bhikkhu approached the Blessed One … and said to him: [75]
“Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief….”
“Bhikkhu, in conceiving one is bound by Māra; by not conceiving one is freed from the Evil One.”
“Understood, Blessed One! Understood, Fortunate One!”
“In what way, bhikkhu, do you understand in detail the meaning of what was stated by me in brief?”
“In conceiving form, venerable sir, one is bound by Māra; by not conceiving it one is freed from the Evil One. In conceiving feeling … perception … volitional formations … consciousness one is bound by Māra; by not conceiving it one is freed from the Evil One.
“It is in such a way, venerable sir, that I understand in detail the meaning of what was stated by the Blessed One in brief.”
“Good, good, bhikkhu! It is good that you understand in detail the meaning of what was stated by me in brief. In conceiving form, bhikkhu, one is bound by Māra … (as above in full) … by not conceiving it one is freed from the Evil One. It is in such a way that the meaning of what was stated by me in brief should be understood in detail.”
… And that bhikkhu became one of the arahants.
53 (3) In Seeking Delight
At Sāvatthī. Then a certain bhikkhu approached the Blessed One … and said to him:
“Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief….”
“Bhikkhu, in seeking delight one is bound by Māra; by not seeking delight one is freed from the Evil One.”
“Understood, Blessed One! Understood, Fortunate One!”
“In what way, bhikkhu, do you understand in detail the meaning of what was stated by me in brief?”
“In seeking delight in form, venerable sir, one is bound by Māra; by not seeking delight in it one is freed from the Evil One. In seeking delight in feeling … in perception … in volitional formations … in consciousness one is bound by Māra; by not seeking delight in it one is freed from the Evil One. [76]
“It is in such a way, venerable sir, that I understand in detail the meaning of what was stated by the Blessed One in brief.”
“Good, good, bhikkhu! It is good that you understand in detail the meaning of what was stated by me in brief. In seeking delight in form, bhikkhu, one is bound by Māra … (as above in full) … by not seeking
delight in it one is freed from the Evil One. It is in such a way that the meaning of what was stated by me in brief should be understood in detail.”
… And that bhikkhu became one of the arahants.
54 (4) Impermanent
At Sāvatthī. Then a certain bhikkhu approached the Blessed One … and said to him:
“Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief….”
“Bhikkhu, you should abandon desire for whatever is impermanent.” “Understood, Blessed One! Understood, Fortunate One!”
“In what way, bhikkhu, do you understand in detail the meaning of what was stated by me in brief?”
“Form, venerable sir, is impermanent; I should abandon desire for it. Feeling is impermanent … Perception is impermanent … Volitional formations are impermanent … Consciousness is impermanent; I should abandon desire for it.
“It is in such a way, venerable sir, that I understand in detail the meaning of what was stated by the Blessed One in brief.”
“Good, good, bhikkhu! It is good that you understand in detail the meaning of what was stated by me in brief. Form is impermanent … Consciousness is impermanent; you should abandon desire for it. It is in such a way that the meaning of what was stated by me in brief should be understood in detail.” [77]
… And that bhikkhu became one of the arahants.
55 (5) Suffering
(Opening as in preceding sutta:)
… “Bhikkhu, you should abandon desire for whatever is suffering.” …
56 (6) Nonself
… “Bhikkhu, you should abandon desire for whatever is nonself.” … [78]
57 (7) What Does Not Belong to Self
… “Bhikkhu, you should abandon desire for whatever does not belong to self.”… [79]
58 (8) Whatever Appears Tantalizing
… “Bhikkhu, you should abandon desire for whatever appears tantalizing.”…
59 (9) Rādha
At Sāvatthī. Then the Venerable Rādha approached the Blessed One, [80] paid homage to him, sat down to one side, and said to him:98
“Venerable sir, how should one know, how should one see so that, in regard to this body with consciousness and in regard to all external signs, I- making, mine-making, and the underlying tendency to conceit no longer occur within?”
“Any kind of form whatsoever, Rādha, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—one sees all form as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’
“Any kind of feeling whatsoever … Any kind of perception whatsoever
… Any kind of volitional formations whatsoever … Any kind of
consciousness whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—one sees all consciousness as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self.’
“When one knows and sees thus, Rādha, then in regard to this body with consciousness and in regard to all external signs, I-making, mine-making, and the underlying tendency to conceit no longer occur within.”
Then the Venerable Rādha … became one of the arahants.
60 (10) Surādha
At Sāvatthī. Then the Venerable Surādha approached the Blessed One … and said to him:
“Venerable sir, how should one know, how should one see so that, in regard to this body with consciousness and in regard to all external signs, the mind is rid of I-making, mine-making, and conceit, has transcended discrimination, and is peaceful and well liberated?”
“Any kind of form whatsoever, Surādha, whether past, future, or present
… far or near—having seen all form as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self,’ one is liberated by nonclinging.
“Any kind of feeling whatsoever … Any kind of perception whatsoever
… Any kind of volitional formations whatsoever … [81] Any kind of consciousness whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—having seen all consciousness as it really is with correct wisdom thus: ‘This is not mine, this I am not, this is not my self,’ one is liberated by nonclinging.
“When one knows and sees thus, Surādha, then in regard to this body with consciousness and in regard to all external signs, the mind is rid of I- making, mine-making, and conceit, has transcended discrimination, and is peaceful and well liberated.”
Then the Venerable Surādha … became one of the arahants.
1
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