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
Nay vui, đời sau vui, làm phước, hai đời vui.Kinh Pháp Cú (Kệ số 16)
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)
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)
Dễ thay thấy lỗi người, lỗi mình thấy mới khó.Kinh Pháp cú (Kệ số 252)
Kẻ thù hại kẻ thù, oan gia hại oan gia, không bằng tâm hướng tà, gây ác cho tự thân.Kinh Pháp Cú (Kệ số 42)
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
Không thể lấy hận thù để diệt trừ thù hận. Kinh Pháp cú
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
Cỏ làm hại ruộng vườn, si làm hại người đời. Bố thí người ly si, do vậy được quả lớn.Kinh Pháp Cú (Kệ số 358)
Trang chủ- Kinh Nam truyền
- Kinh Trung Bộ (Majjhima Nikāya)
- 3. Kinh Thừa Tự Pháp
Trang chủ »» Kinh Nam truyền »» Kinh Trung Bộ (Majjhima Nikāya) »» 3. Kinh Thừa Tự Pháp »»
Kinh Trung Bộ (Majjhima Nikāya) »» 3. Kinh Thừa Tự Pháp
Dhammadāyāda sutta
Dịch giả:
Bhikkhu Ñāṇamoli & Bhikkhu BodhiKính 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.
Font chữ:
1. THUS HAVE I HEARD. On one occasion the Blessed One was living in Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There he addressed the bhikkhus thus: “Bhikkhus.”51 — “Venerable sir,” they replied. The Blessed One said this:
2. “Bhikkhus, be my heirs in Dhamma, not my heirs in material things. Out of compassion for you I have thought: ‘How shall my disciples be my heirs in Dhamma, not my heirs in material things?’
If you are my heirs in material things, not my heirs in Dhamma, you will be reproached thus: ‘The Teacher’s disciples live as his heirs in material things, not as heirs in Dhamma’; and I will be reproached thus: ‘The Teacher’s disciples live as his heirs in material things, not as his heirs in Dhamma.’
“If you are my heirs in Dhamma, not my heirs in material things, you will not be reproached [as it will be said]: ‘The Teacher’s disciples live as his heirs in Dhamma, not as his heirs in material things’; and I will not be reproached [as it will be said]: ‘The Teacher’s disciples live as his heirs in Dhamma, not as his heirs in material things.’
Therefore, bhikkhus, be my heirs in Dhamma, not my heirs in material things. Out of compassion for you I have thought: ‘How shall my disciples be my heirs in Dhamma, not my heirs in material things?’
3. “Now, bhikkhus, suppose that I had eaten, refused more food, had my fill, finished, had enough, had what I needed, and some almsfood was left over to be thrown away. Then two bhikkhus arrived [13] hungry and weak, and I told them: ‘Bhikkhus, I have eaten… had what I needed, but there is this almsfood of mine left over to be thrown away. Eat if you like; if you do not eat then I shall throw it away where there is no greenery or drop it into water where there is no life.’
Then one bhikkhu thought: ‘The Blessed One has eaten… had what he needed, but there is this almsfood of the Blessed One left over to be thrown away; if we do not eat it the Blessed One will throw it away…
But this has been said by the Blessed One: “Bhikkhus, be my heirs in Dhamma, not my heirs in material things.” Now this almsfood is one of the material things. Suppose that instead of eating this almsfood I pass the night and day hungry and weak.’ And instead of eating that almsfood he passed that night and day hungry and weak.
Then the second bhikkhu thought: ‘The Blessed One has eaten… had what he needed, but there is this almsfood of the Blessed One left over to be thrown away…
Suppose that I eat this almsfood and pass the night and day neither hungry nor weak.’ And after eating that almsfood he passed the night and day neither hungry nor weak. Now although that bhikkhu by eating that almsfood passed the night and day neither hungry nor weak, yet the first bhikkhu is more to be respected and commended by me.
Why is that? Because that will for long conduce to his fewness of wishes, contentment, effacement, easy support, and arousal of energy.52 Therefore, bhikkhus, be my heirs in Dhamma, not my heirs in material things. Out of compassion for you I have thought: ‘How shall my disciples be my heirs in Dhamma, not my heirs in material things?’”
4. That is what the Blessed One said. Having said this, the Sublime One rose from his seat and went into his dwelling. Soon after he had left, the venerable Sāriputta addressed the bhikkhus thus: “Friends, bhikkhus.” — “Friend,” they replied. [14] The venerable Sāriputta said this:
5. “Friends, in what way do disciples of the Teacher who lives secluded not train in seclusion? And in what way do disciples of the Teacher who lives secluded train in seclusion?”
“Indeed, friend, we would come from far away to learn from the venerable Sāriputta the meaning of this statement. It would be good if the venerable Sāriputta would explain the meaning of this statement. Having heard it from him the bhikkhus will remember it.” “Then, friends, listen and attend closely to what I shall say.” “Yes, friend,” the bhikkhus replied. The venerable Sāriputta said this:
6. “Friends, in what way do disciples of the Teacher who lives secluded not train in seclusion? Here disciples of the Teacher who lives secluded do not train in seclusion; they do not abandon what the Teacher tells them to abandon; they are luxurious and careless, leaders in backsliding, neglectful of seclusion.
“In this the elder bhikkhus are to be blamed for three reasons.53As disciples of the Teacher who lives secluded they do not train in seclusion: they are to be blamed for this first reason. They do not abandon what the Teacher tells them to abandon: they are to be blamed for this second reason. They are luxurious and careless, leaders in backsliding, neglectful of seclusion: they are to be blamed for this third reason. The elder bhikkhus are to be blamed for these three reasons.
“In this the middle bhikkhus are to be blamed for three reasons. As disciples of the Teacher who lives secluded they do not train in seclusion: they are to be blamed for this first reason. They do not abandon what the Teacher tells them to abandon: they are to be blamed for this second reason. They are luxurious and careless, leaders in backsliding, neglectful of seclusion: they are to be blamed for this third reason. The middle bhikkhus are to be blamed for these three reasons.
“In this the new bhikkhus are to be blamed for three reasons. As disciples of the Teacher who lives secluded they do not train in seclusion: they are to be blamed for this first reason. They do not abandon what the Teacher tells them to abandon: they are to be blamed for this second reason. They are luxurious and careless, leaders in backsliding, neglectful of seclusion: they are to be blamed for this third reason. The new bhikkhus are to be blamed for these three reasons.
“It is in this way that disciples of the Teacher who lives secluded do not train in seclusion.
7. “In what way, friends, do disciples of the Teacher who lives secluded [15] train in seclusion? Here disciples of the Teacher who lives secluded train in seclusion; they abandon what the Teacher tells them to abandon; they are not luxurious and careless, they are keen to avoid backsliding, and are leaders in seclusion.
“In this the elder bhikkhus are to be commended for three reasons. As disciples of the Teacher who lives secluded they train in seclusion: they are to be commended for this first reason. They abandon what the Teacher tells them to abandon: they are to be commended for this second reason. They are not luxurious and careless; they are keen to avoid backsliding and are leaders in seclusion: they are to be commended for this third reason. The elder bhikkhus are to be commended for these three reasons.
“In this the middle bhikkhus are to be commended for three reasons. As disciples of the Teacher who lives secluded they train in seclusion: they are to be commended for this first reason. They abandon what the Teacher tells them to abandon: they are to be commended for this second reason. They are not luxurious and careless; they are keen to avoid backsliding and are leaders in seclusion: they are to be commended for this third reason. The middle bhikkhus are to be commended for these three reasons.
“In this the new bhikkhus are to be commended for three reasons. As disciples of the Teacher who lives secluded they train in seclusion: they are to be commended for this first reason. They abandon what the Teacher tells them to abandon: they are to be commended for this second reason. They are not luxurious and careless; they are keen to avoid backsliding and are leaders in seclusion: they are to be commended for this third reason. The new bhikkhus are to be commended for these three reasons.
“It is in this way that disciples of the Teacher who lives secluded train in seclusion.
8. “Friends, the evil herein is greed and hate.54 There is a Middle Way for the abandoning of greed and hate, giving vision, giving knowledge, which leads to peace, to direct knowledge, to enlightenment, to Nibbāna.
And what is that Middle Way? It is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is the Middle Way giving vision, giving knowledge, which leads to peace, to direct knowledge, to enlightenment, to Nibbāna.55
9–15. “The evil herein is anger and resentment… contempt and insolence… envy and avarice… deceit and fraud… obstinacy [16] and rivalry… conceit and arrogance… vanity and negligence. There is a Middle Way for the abandoning of vanity and negligence, giving vision, giving knowledge, which leads to peace, to direct knowledge, to enlightenment, to Nibbāna.
And what is that Middle Way? It is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is the Middle Way giving vision, giving knowledge, which leads to peace, to direct knowledge, to enlightenment, to Nibbāna.”
That is what the venerable Sāriputta said. The bhikkhus were satisfied and delighted in the venerable Sāriputta’s words.
2. “Bhikkhus, be my heirs in Dhamma, not my heirs in material things. Out of compassion for you I have thought: ‘How shall my disciples be my heirs in Dhamma, not my heirs in material things?’
If you are my heirs in material things, not my heirs in Dhamma, you will be reproached thus: ‘The Teacher’s disciples live as his heirs in material things, not as heirs in Dhamma’; and I will be reproached thus: ‘The Teacher’s disciples live as his heirs in material things, not as his heirs in Dhamma.’
“If you are my heirs in Dhamma, not my heirs in material things, you will not be reproached [as it will be said]: ‘The Teacher’s disciples live as his heirs in Dhamma, not as his heirs in material things’; and I will not be reproached [as it will be said]: ‘The Teacher’s disciples live as his heirs in Dhamma, not as his heirs in material things.’
Therefore, bhikkhus, be my heirs in Dhamma, not my heirs in material things. Out of compassion for you I have thought: ‘How shall my disciples be my heirs in Dhamma, not my heirs in material things?’
3. “Now, bhikkhus, suppose that I had eaten, refused more food, had my fill, finished, had enough, had what I needed, and some almsfood was left over to be thrown away. Then two bhikkhus arrived [13] hungry and weak, and I told them: ‘Bhikkhus, I have eaten… had what I needed, but there is this almsfood of mine left over to be thrown away. Eat if you like; if you do not eat then I shall throw it away where there is no greenery or drop it into water where there is no life.’
Then one bhikkhu thought: ‘The Blessed One has eaten… had what he needed, but there is this almsfood of the Blessed One left over to be thrown away; if we do not eat it the Blessed One will throw it away…
But this has been said by the Blessed One: “Bhikkhus, be my heirs in Dhamma, not my heirs in material things.” Now this almsfood is one of the material things. Suppose that instead of eating this almsfood I pass the night and day hungry and weak.’ And instead of eating that almsfood he passed that night and day hungry and weak.
Then the second bhikkhu thought: ‘The Blessed One has eaten… had what he needed, but there is this almsfood of the Blessed One left over to be thrown away…
Suppose that I eat this almsfood and pass the night and day neither hungry nor weak.’ And after eating that almsfood he passed the night and day neither hungry nor weak. Now although that bhikkhu by eating that almsfood passed the night and day neither hungry nor weak, yet the first bhikkhu is more to be respected and commended by me.
Why is that? Because that will for long conduce to his fewness of wishes, contentment, effacement, easy support, and arousal of energy.52 Therefore, bhikkhus, be my heirs in Dhamma, not my heirs in material things. Out of compassion for you I have thought: ‘How shall my disciples be my heirs in Dhamma, not my heirs in material things?’”
4. That is what the Blessed One said. Having said this, the Sublime One rose from his seat and went into his dwelling. Soon after he had left, the venerable Sāriputta addressed the bhikkhus thus: “Friends, bhikkhus.” — “Friend,” they replied. [14] The venerable Sāriputta said this:
5. “Friends, in what way do disciples of the Teacher who lives secluded not train in seclusion? And in what way do disciples of the Teacher who lives secluded train in seclusion?”
“Indeed, friend, we would come from far away to learn from the venerable Sāriputta the meaning of this statement. It would be good if the venerable Sāriputta would explain the meaning of this statement. Having heard it from him the bhikkhus will remember it.” “Then, friends, listen and attend closely to what I shall say.” “Yes, friend,” the bhikkhus replied. The venerable Sāriputta said this:
6. “Friends, in what way do disciples of the Teacher who lives secluded not train in seclusion? Here disciples of the Teacher who lives secluded do not train in seclusion; they do not abandon what the Teacher tells them to abandon; they are luxurious and careless, leaders in backsliding, neglectful of seclusion.
“In this the elder bhikkhus are to be blamed for three reasons.53As disciples of the Teacher who lives secluded they do not train in seclusion: they are to be blamed for this first reason. They do not abandon what the Teacher tells them to abandon: they are to be blamed for this second reason. They are luxurious and careless, leaders in backsliding, neglectful of seclusion: they are to be blamed for this third reason. The elder bhikkhus are to be blamed for these three reasons.
“In this the middle bhikkhus are to be blamed for three reasons. As disciples of the Teacher who lives secluded they do not train in seclusion: they are to be blamed for this first reason. They do not abandon what the Teacher tells them to abandon: they are to be blamed for this second reason. They are luxurious and careless, leaders in backsliding, neglectful of seclusion: they are to be blamed for this third reason. The middle bhikkhus are to be blamed for these three reasons.
“In this the new bhikkhus are to be blamed for three reasons. As disciples of the Teacher who lives secluded they do not train in seclusion: they are to be blamed for this first reason. They do not abandon what the Teacher tells them to abandon: they are to be blamed for this second reason. They are luxurious and careless, leaders in backsliding, neglectful of seclusion: they are to be blamed for this third reason. The new bhikkhus are to be blamed for these three reasons.
“It is in this way that disciples of the Teacher who lives secluded do not train in seclusion.
7. “In what way, friends, do disciples of the Teacher who lives secluded [15] train in seclusion? Here disciples of the Teacher who lives secluded train in seclusion; they abandon what the Teacher tells them to abandon; they are not luxurious and careless, they are keen to avoid backsliding, and are leaders in seclusion.
“In this the elder bhikkhus are to be commended for three reasons. As disciples of the Teacher who lives secluded they train in seclusion: they are to be commended for this first reason. They abandon what the Teacher tells them to abandon: they are to be commended for this second reason. They are not luxurious and careless; they are keen to avoid backsliding and are leaders in seclusion: they are to be commended for this third reason. The elder bhikkhus are to be commended for these three reasons.
“In this the middle bhikkhus are to be commended for three reasons. As disciples of the Teacher who lives secluded they train in seclusion: they are to be commended for this first reason. They abandon what the Teacher tells them to abandon: they are to be commended for this second reason. They are not luxurious and careless; they are keen to avoid backsliding and are leaders in seclusion: they are to be commended for this third reason. The middle bhikkhus are to be commended for these three reasons.
“In this the new bhikkhus are to be commended for three reasons. As disciples of the Teacher who lives secluded they train in seclusion: they are to be commended for this first reason. They abandon what the Teacher tells them to abandon: they are to be commended for this second reason. They are not luxurious and careless; they are keen to avoid backsliding and are leaders in seclusion: they are to be commended for this third reason. The new bhikkhus are to be commended for these three reasons.
“It is in this way that disciples of the Teacher who lives secluded train in seclusion.
8. “Friends, the evil herein is greed and hate.54 There is a Middle Way for the abandoning of greed and hate, giving vision, giving knowledge, which leads to peace, to direct knowledge, to enlightenment, to Nibbāna.
And what is that Middle Way? It is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is the Middle Way giving vision, giving knowledge, which leads to peace, to direct knowledge, to enlightenment, to Nibbāna.55
9–15. “The evil herein is anger and resentment… contempt and insolence… envy and avarice… deceit and fraud… obstinacy [16] and rivalry… conceit and arrogance… vanity and negligence. There is a Middle Way for the abandoning of vanity and negligence, giving vision, giving knowledge, which leads to peace, to direct knowledge, to enlightenment, to Nibbāna.
And what is that Middle Way? It is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is the Middle Way giving vision, giving knowledge, which leads to peace, to direct knowledge, to enlightenment, to Nibbāna.”
That is what the venerable Sāriputta said. The bhikkhus were satisfied and delighted in the venerable Sāriputta’s words.
Hết phần 3. Kinh Thừa Tự Pháp (Dhammadāyāda sutta)
(Lên đầu trang)
Tập 1 có tổng cộng 50 phần.
Xem phần trước |||| Xem phần tiếp theo
Tải về dạng file RTF
(Lên đầu trang)
Tập 1 có tổng cộng 50 phần.
Xem phần trước |||| Xem phần tiếp theo
Tải về dạng file RTF
_______________
MUA THỈNH KINH SÁCH PHẬT HỌC
DO NXB LIÊN PHẬT HỘI PHÁT HÀNH
Gọi nắng xuân về
Đừng đánh mất tình yêu
Chuyện Vãng Sanh - Tập 2
Kinh Kim Cang
Mua sách qua Amazon sẽ được gửi đến tận nhà - trên toàn nước Mỹ, Canada, Âu châu và Úc châu.
Quý vị đang truy cập từ IP 18.218.184.214 và chưa ghi danh hoặc đăng nhập trên máy tính này. Nếu là thành viên, quý vị chỉ cần đăng nhập một lần duy nhất trên thiết bị truy cập, bằng email và mật khẩu đã chọn.
Chúng tôi khuyến khích việc ghi danh thành viên ,để thuận tiện trong việc chia sẻ thông tin, chia sẻ kinh nghiệm sống giữa các thành viên, đồng thời quý vị cũng sẽ nhận được sự hỗ trợ kỹ thuật từ Ban Quản Trị trong quá trình sử dụng website này.
Việc ghi danh là hoàn toàn miễn phí và tự nguyện.
Ghi danh hoặc đăng nhập
Thành viên đang online:
Phan Huy Triều Tam Thien Tam Pascal Bui Tri Huynh caokiem hoangquycong Lãn Tử Ton That Nguyen Nguyễn Sĩ Long ngtieudao Viên Hiếu Thành Phạm Thiên Chúc Huy Trương Quang Quý Lê Quốc Việt Du Miên Quang-Tu Vu phamthanh210 An Khang 63 Vạn Phúc zeus7777 Trương Ngọc Trân Diệu Tiến Nguyên Ngọc Trần Thị Huyền Thiện Diệu Nguyễn Văn Minh Diệu Âm Phúc Thành Thiền Khách nước Bui Tuyet Lan Xuân Thôn Nguyên Độ Thích Quảng Ba Pháp Tâm Dinhvinh1964 Yduongvan Trí Tuệ Từ Bi Tiến Mạnh Hoat Khong ... ...
Việt Nam (86 lượt xem) - Hoa Kỳ (80 lượt xem) - French Southern Territories (5 lượt xem) - Philippines (2 lượt xem) - Saudi Arabia (2 lượt xem) - Algeria (1 lượt xem) - Uzbekistan (1 lượt xem) - Kenya (1 lượt xem) - Anh quốc (1 lượt xem) - Hà Lan (1 lượt xem) - Mauritius (1 lượt xem) - Nga (1 lượt xem) - ... ...
Phan Huy Triều Tam Thien Tam Pascal Bui Tri Huynh caokiem hoangquycong Lãn Tử Ton That Nguyen Nguyễn Sĩ Long ngtieudao Viên Hiếu Thành Phạm Thiên Chúc Huy Trương Quang Quý Lê Quốc Việt Du Miên Quang-Tu Vu phamthanh210 An Khang 63 Vạn Phúc zeus7777 Trương Ngọc Trân Diệu Tiến Nguyên Ngọc Trần Thị Huyền Thiện Diệu Nguyễn Văn Minh Diệu Âm Phúc Thành Thiền Khách nước Bui Tuyet Lan Xuân Thôn Nguyên Độ Thích Quảng Ba Pháp Tâm Dinhvinh1964 Yduongvan Trí Tuệ Từ Bi Tiến Mạnh Hoat Khong ... ... Việt Nam (86 lượt xem) - Hoa Kỳ (80 lượt xem) - French Southern Territories (5 lượt xem) - Philippines (2 lượt xem) - Saudi Arabia (2 lượt xem) - Algeria (1 lượt xem) - Uzbekistan (1 lượt xem) - Kenya (1 lượt xem) - Anh quốc (1 lượt xem) - Hà Lan (1 lượt xem) - Mauritius (1 lượt xem) - Nga (1 lượt xem) - ... ...