lal26
Nội dung dưới đây được dịch tự động. Có thể chưa hoàn toàn chính xác về thuật ngữ Phật học. Vui lòng tham chiếu bản gốc tiếng Anh hoặc Pāli để đối chiếu.
Những lời dạy quý báu về con đường giải thoát, hạnh phúc và sự tỉnh giác trong đời sống hằng ngày của bậc trí giả. Bài học: Chánh niệm và trí tuệ là đôi cánh bảo vệ con người khỏi mọi đau khổ luân hồi.
SC 1Thus, monks, the Realised One while walking on walking tour through the various States approached the great city of Vārāṇasī, and after approaching, dressing at the right time, picking up his bowl and robe, he entered the great city of Vārāṇasī for alms, after walking for alms there, when he was returning from the alms-round after the meal, he approached the Deer Park in Ṛṣipatana and the auspicious group-of-five.
SC 2The auspicious group-of-five saw the Realised One coming from afar and after seeing him they stopped what they were doing, and said:
SC 3“That ascetic Gautama who is coming, friends, is loose, given to luxury, has forsaken the striving. Even when formerly living an austere life he was not able to experience for himself a state beyond ordinary human beings, a distinction of what is truly noble knowledge and insight, so how now, when he lives with devotion and clinging to bringing in food for the gross material body? It is unsuitable, he is loose and given to luxury. No one should go out to meet him, or rise up for him, or take his bowl and robes, or give him a seat, or give him a drink, or set up a footstool, but after putting out extra seats, he should be told: ‘Know that these are extra seats friend Gautama, if you wish you can sit down.’ ”
SC 4Venerable Ājñāna Kauṇḍinya could not endure it in his mind, but nor could he oppose it. As, monks, the Realised One was approaching the auspicious group-of-five they took no delight on being on their seats, and had a desire to rise.
SC 5Just as a bird inside a cage when the bottom of the cage is consumed by fire wishes to rise up quickly and wishes to escape the heat of the fire, just so, monks, as the Realised One was approaching near to the auspicious group-of-five so they took no delight on being on their seats, and had a desire to rise.
Why is that?
SC 6There is no being in the various classes of beings who, having seen the Realised One, does not rise from their seat.
SC 7Just as the Realised One was approaching the auspicious group-of-five so the auspicious group-of-five were unable to bear the glory and majesty of the Realised One, trembling they rose from their seats, and having broken their agreement, and rising someone went out to meet him, someone rose up for him and took his bowl and robes, someone offered him a seat, someone set up a footstool, someone set up water for washing his feet, and they said: “Welcome to you friend Gautama, welcome to you friend Gautama, please sit down on the prepared seat.”
SC 8Then the Realised One, monks, sat down on the prepared seat. The auspicious group-of-five exchanged with the Realised One some polite and pleasing talk while seated, and while sitting on one side the auspicious group-of-five said this to the Realised One: “Your faculties, friend Gautama, are very clear, purified is your skin and bright, the complexion of your face is pure, have you, friend Gautama, experienced for yourself a state beyond ordinary human beings, a distinction of what is truly noble knowledge and insight?”
SC 9After that was said, monks, the Realised One said this to the auspicious group-of-five: “Do not, monks, address the Realised One by the word ‘friend’, that will not be for your welfare, benefit and happiness for a long time, the Deathless has been experienced by me, monks, and the Path to the Deathless, I am an Awakened One, monks, all-knowing, all-seeing, one who has cooled off, without pollutants, I have power over all things, and I teach the Doctrine, monks, you should come, listen, undertake and give an ear, I am advising and instructing, having been properly instructed by me, properly trained, you will be free from the pollutants, freed in mind, freed through wisdom, and in this very life, having seen directly, having attained, you will be able to say:
SC 10“‘Destroyed is rebirth for us, accomplished is the spiritual life, done is what ought to be done, there is no more of this mundane state—this we know’.
SC 11“Now didn't this occur to you: ‘This ascetic Gautama who is coming, friends, is loose, given to luxury, has forsaken the striving. Even when formerly living an austere life he was not able to experience for himself a state beyond ordinary human beings, a distinction of what is truly noble knowledge and insight, so how now, when he lives with devotion and clinging to bringing in food for the gross material body? It is unsuitable, he is loose and given to luxury. No one should go out to meet him, or rise up for him, or take his bowl and robes, or give him a seat, or give him a drink, or set up a footstool, but after putting out extra seats he should be told: “Know that these are extra seats friend Gautama, if you wish you can sit down.”’”
SC 12And having said ‘Come monks!’ to them, whatever signs or marks of their belonging to an outside sect they had all of them in an instant were destroyed, and thereupon the three robes and bowl appeared, their hair was shorn, and their deportment was like monks who have been ordained for a hundred years, they were restrained, and this was their going-forth, their higher ordination, their monkhood.
SC 13In Lalitavistara about six pages of text are found here in which the Buddha decides where to teach, which is followed by many signs and wonders, and a gathering of the gods from all over the universe who request him to set the Dharma-Wheel rolling, at which point he sits down and delivers his first discourse:
SC 14Then the Realised One, monks, in the first watch of the night agreed to teach by keeping silent, in the middle watch of the night he took delight in what was to be said, in the last watch of the night he addressed the auspicious group-of-five, saying:
SC 15“There are these two extremes, monks, that one who has gone forth ought not to descend to, which is this: being joined and clinging to the pleasure in sense pleasures, which is low, vulgar, worldly, not very noble, not connected with the goal, not helpful for the spiritual life in the future, not leading to world-weariness, dispassion, cessation, deep knowledge, Complete Awakening, and Emancipation; and this, which is not the middle practice: devotion to self-mortification, which is painful, not connected with the goal, painful in this very life and in the future where it results in pain.
SC 16“Not having approached either of these two extremes, monks, the Doctrine of the middle practice is being taught by the Realised One, which is this: right view, right thought, right speech, right action, right livelihood, right endeavour, right mindfulness, right concentration.
The Four Noble Truths
SC 17“There are these Four Noble Truths, monks. Which four?
SC 18“Suffering, the arising of suffering, the cessation of suffering, and the practice leading to the cessation of suffering.
“Herein, what is suffering?
SC 19“Birth is suffering, also old age is suffering, also sickness is suffering, also death, being joined to what is not dear, being separated from what is dear, is suffering, also not to obtain what one seeks for is suffering, in brief, the five constituent parts of mind and body that provide fuel for attachment are suffering. This is said to be suffering.
“Herein, what is the arising of suffering?
SC 20“It is that craving which leads to continuation in existence, which is connected with enjoyment and passion. This is said to be the arising of suffering.
“Herein, what is the cessation of suffering?
SC 21“It is the complete fading away and cessation without remainder of the birth of that craving, which greatly enjoys this and that, and is connected with enjoyment and passion. This is [said to be] the cessation of suffering.
SC 22“Herein, what is the practice leading to the cessation of suffering?
SC 23“It is the noble eightfold path, which is this: right view, right thought, right speech, right action, right livelihood, right endeavour, right mindfulness, right concentration., This is said to be the noble truth of the practice leading to the cessation of suffering.
“These, monks, are the four noble truths.
Realisation
SC 24“‘This is suffering’, to me, monks, regarding these previously unheard-of things, reflecting wisely and practising continuously, knowledge arose, vision arose, understanding arose, comprehension arose, intelligence arose, wisdom arose and light became manifest.
SC 25“‘This is the arising of suffering’, to me, monks, regarding these previously unheard-of things, reflecting wisely and practising continuously, knowledge arose, vision arose, understanding arose, comprehension arose, intelligence arose, wisdom arose and light became manifest.
SC 26“‘This is the cessation of suffering’, to me, monks, regarding these previously unheard-of things, reflecting wisely and practising continuously, knowledge arose, vision arose, understanding arose, comprehension arose, intelligence arose, wisdom arose and light became manifest.
SC 27“‘This is the practice leading to the cessation of suffering’, to me, monks, regarding these previously unheard-of things, reflecting wisely and practising continuously, knowledge arose, vision arose, understanding arose, comprehension arose, intelligence arose, wisdom arose and light became manifest.
SC 28“Now that to which “this is suffering” refers i.e. suffering itself ought to be fully known, to me, monks, regarding these previously unheard-of things, reflecting wisely and practising continuously, knowledge arose, vision arose, understanding arose, comprehension arose, intelligence arose, wisdom arose and light became manifest.
SC 29“Now that to which “this is the arising of suffering” refers i.e. craving ought to be given up, to me, monks, regarding these previously unheard-of things, reflecting wisely and practising continuously, knowledge arose, vision arose, understanding arose, comprehension arose, intelligence arose, wisdom arose and light became manifest.
SC 30“Now that to which “this is the noble truth of the cessation of suffering” refers i.e. Emancipation ought to be experienced, to me, monks, regarding these previously unheard-of things, reflecting wisely and practising continuously, knowledge arose, vision arose, understanding arose, comprehension arose, intelligence arose, wisdom arose and light became manifest.
SC 31“Now that to which “this is the noble truth of the practice leading to the end of suffering” refers i.e. the practice itself ought to be developed, to me, monks, regarding these previously unheard-of things, reflecting wisely and practising continuously, knowledge arose, vision arose, understanding arose, comprehension arose, intelligence arose, wisdom arose and light became manifest.
SC 32“Now that to which “this is the noble truth of suffering” refers has been fully known -, to me, monks, regarding these previously unheard-of things, reflecting wisely and practising continuously, knowledge arose, vision arose, understanding arose, comprehension arose, intelligence arose, wisdom arose and light became manifest.
SC 33“Now that to which “this is the noble truth of the arising of suffering” refers has been given up, to me, monks, regarding these previously unheard-of things, reflecting wisely and practising continuously, knowledge arose, vision arose, understanding arose, comprehension arose, intelligence arose, wisdom arose and light became manifest.
SC 34“Now that to which “this is the noble truth of the cessation of suffering” refers has been experienced, to me, monks, regarding these previously unheard-of things, reflecting wisely and practising continuously, knowledge arose, vision arose, understanding arose, comprehension arose, intelligence arose, wisdom arose and light became manifest.
SC 35“Now that to which “this is the noble truth of the practice leading to the end of suffering” refers has been developed, to me, monks, regarding these previously unheard-of things, reflecting wisely and practising continuously, knowledge arose, vision arose, understanding arose, comprehension arose, intelligence arose, wisdom arose and light became manifest.
Declaring the Awakening
SC 36“For as long as to me, monks, in regard to these four noble truths, reflected upon wisely and turned like this, in three ways, twelvefold, knowledge and insight was still arising, for that long, monks, I did not declare, that I was a Full and Perfect Sambuddha with unsurpassed complete awakening;, but when knowledge and insight was no longer arising, and in regard to these four noble truths, monks, turned like this, in three ways, twelvefold, knowledge and insight had arisen and I knew:, sure is my liberation of mind, wisdom and liberation have been experienced, then I, monks, did declare, that I was a Full and Perfect Sambuddha with unsurpassed complete awakening, and knowledge and insight arose:
SC 37“‘Destroyed is rebirth for me, accomplished is the spiritual life, done is what ought to be done, there is no more of this mundane state'—this I know.
This is what was said in that place.
Những lời dạy quý báu về con đường giải thoát, hạnh phúc và sự tỉnh giác trong đời sống hằng ngày của bậc trí giả. Bài học: Chánh niệm và trí tuệ là đôi cánh bảo vệ con người khỏi mọi đau khổ luân hồi.
SC 1Thus, monks, the Realised One while walking on walking tour through the various States approached the great city of Vārāṇasī, and after approaching, dressing at the right time, picking up his bowl and robe, he entered the great city of Vārāṇasī for alms, after walking for alms there, when he was returning from the alms-round after the meal, he approached the Deer Park in Ṛṣipatana and the auspicious group-of-five.
SC 2The auspicious group-of-five saw the Realised One coming from afar and after seeing him they stopped what they were doing, and said:
SC 3“That ascetic Gautama who is coming, friends, is loose, given to luxury, has forsaken the striving. Even when formerly living an austere life he was not able to experience for himself a state beyond ordinary human beings, a distinction of what is truly noble knowledge and insight, so how now, when he lives with devotion and clinging to bringing in food for the gross material body? It is unsuitable, he is loose and given to luxury. No one should go out to meet him, or rise up for him, or take his bowl and robes, or give him a seat, or give him a drink, or set up a footstool, but after putting out extra seats, he should be told: ‘Know that these are extra seats friend Gautama, if you wish you can sit down.’ ”
SC 4Venerable Ājñāna Kauṇḍinya could not endure it in his mind, but nor could he oppose it. As, monks, the Realised One was approaching the auspicious group-of-five they took no delight on being on their seats, and had a desire to rise.
SC 5Just as a bird inside a cage when the bottom of the cage is consumed by fire wishes to rise up quickly and wishes to escape the heat of the fire, just so, monks, as the Realised One was approaching near to the auspicious group-of-five so they took no delight on being on their seats, and had a desire to rise.
Why is that?
SC 6There is no being in the various classes of beings who, having seen the Realised One, does not rise from their seat.
SC 7Just as the Realised One was approaching the auspicious group-of-five so the auspicious group-of-five were unable to bear the glory and majesty of the Realised One, trembling they rose from their seats, and having broken their agreement, and rising someone went out to meet him, someone rose up for him and took his bowl and robes, someone offered him a seat, someone set up a footstool, someone set up water for washing his feet, and they said: “Welcome to you friend Gautama, welcome to you friend Gautama, please sit down on the prepared seat.”
SC 8Then the Realised One, monks, sat down on the prepared seat. The auspicious group-of-five exchanged with the Realised One some polite and pleasing talk while seated, and while sitting on one side the auspicious group-of-five said this to the Realised One: “Your faculties, friend Gautama, are very clear, purified is your skin and bright, the complexion of your face is pure, have you, friend Gautama, experienced for yourself a state beyond ordinary human beings, a distinction of what is truly noble knowledge and insight?”
SC 9After that was said, monks, the Realised One said this to the auspicious group-of-five: “Do not, monks, address the Realised One by the word ‘friend’, that will not be for your welfare, benefit and happiness for a long time, the Deathless has been experienced by me, monks, and the Path to the Deathless, I am an Awakened One, monks, all-knowing, all-seeing, one who has cooled off, without pollutants, I have power over all things, and I teach the Doctrine, monks, you should come, listen, undertake and give an ear, I am advising and instructing, having been properly instructed by me, properly trained, you will be free from the pollutants, freed in mind, freed through wisdom, and in this very life, having seen directly, having attained, you will be able to say:
SC 10“‘Destroyed is rebirth for us, accomplished is the spiritual life, done is what ought to be done, there is no more of this mundane state—this we know’.
SC 11“Now didn't this occur to you: ‘This ascetic Gautama who is coming, friends, is loose, given to luxury, has forsaken the striving. Even when formerly living an austere life he was not able to experience for himself a state beyond ordinary human beings, a distinction of what is truly noble knowledge and insight, so how now, when he lives with devotion and clinging to bringing in food for the gross material body? It is unsuitable, he is loose and given to luxury. No one should go out to meet him, or rise up for him, or take his bowl and robes, or give him a seat, or give him a drink, or set up a footstool, but after putting out extra seats he should be told: “Know that these are extra seats friend Gautama, if you wish you can sit down.”’”
SC 12And having said ‘Come monks!’ to them, whatever signs or marks of their belonging to an outside sect they had all of them in an instant were destroyed, and thereupon the three robes and bowl appeared, their hair was shorn, and their deportment was like monks who have been ordained for a hundred years, they were restrained, and this was their going-forth, their higher ordination, their monkhood.
SC 13In Lalitavistara about six pages of text are found here in which the Buddha decides where to teach, which is followed by many signs and wonders, and a gathering of the gods from all over the universe who request him to set the Dharma-Wheel rolling, at which point he sits down and delivers his first discourse:
SC 14Then the Realised One, monks, in the first watch of the night agreed to teach by keeping silent, in the middle watch of the night he took delight in what was to be said, in the last watch of the night he addressed the auspicious group-of-five, saying:
SC 15“There are these two extremes, monks, that one who has gone forth ought not to descend to, which is this: being joined and clinging to the pleasure in sense pleasures, which is low, vulgar, worldly, not very noble, not connected with the goal, not helpful for the spiritual life in the future, not leading to world-weariness, dispassion, cessation, deep knowledge, Complete Awakening, and Emancipation; and this, which is not the middle practice: devotion to self-mortification, which is painful, not connected with the goal, painful in this very life and in the future where it results in pain.
SC 16“Not having approached either of these two extremes, monks, the Doctrine of the middle practice is being taught by the Realised One, which is this: right view, right thought, right speech, right action, right livelihood, right endeavour, right mindfulness, right concentration.
The Four Noble Truths
SC 17“There are these Four Noble Truths, monks. Which four?
SC 18“Suffering, the arising of suffering, the cessation of suffering, and the practice leading to the cessation of suffering.
“Herein, what is suffering?
SC 19“Birth is suffering, also old age is suffering, also sickness is suffering, also death, being joined to what is not dear, being separated from what is dear, is suffering, also not to obtain what one seeks for is suffering, in brief, the five constituent parts of mind and body that provide fuel for attachment are suffering. This is said to be suffering.
“Herein, what is the arising of suffering?
SC 20“It is that craving which leads to continuation in existence, which is connected with enjoyment and passion. This is said to be the arising of suffering.
“Herein, what is the cessation of suffering?
SC 21“It is the complete fading away and cessation without remainder of the birth of that craving, which greatly enjoys this and that, and is connected with enjoyment and passion. This is [said to be] the cessation of suffering.
SC 22“Herein, what is the practice leading to the cessation of suffering?
SC 23“It is the noble eightfold path, which is this: right view, right thought, right speech, right action, right livelihood, right endeavour, right mindfulness, right concentration., This is said to be the noble truth of the practice leading to the cessation of suffering.
“These, monks, are the four noble truths.
Realisation
SC 24“‘This is suffering’, to me, monks, regarding these previously unheard-of things, reflecting wisely and practising continuously, knowledge arose, vision arose, understanding arose, comprehension arose, intelligence arose, wisdom arose and light became manifest.
SC 25“‘This is the arising of suffering’, to me, monks, regarding these previously unheard-of things, reflecting wisely and practising continuously, knowledge arose, vision arose, understanding arose, comprehension arose, intelligence arose, wisdom arose and light became manifest.
SC 26“‘This is the cessation of suffering’, to me, monks, regarding these previously unheard-of things, reflecting wisely and practising continuously, knowledge arose, vision arose, understanding arose, comprehension arose, intelligence arose, wisdom arose and light became manifest.
SC 27“‘This is the practice leading to the cessation of suffering’, to me, monks, regarding these previously unheard-of things, reflecting wisely and practising continuously, knowledge arose, vision arose, understanding arose, comprehension arose, intelligence arose, wisdom arose and light became manifest.
SC 28“Now that to which “this is suffering” refers i.e. suffering itself ought to be fully known, to me, monks, regarding these previously unheard-of things, reflecting wisely and practising continuously, knowledge arose, vision arose, understanding arose, comprehension arose, intelligence arose, wisdom arose and light became manifest.
SC 29“Now that to which “this is the arising of suffering” refers i.e. craving ought to be given up, to me, monks, regarding these previously unheard-of things, reflecting wisely and practising continuously, knowledge arose, vision arose, understanding arose, comprehension arose, intelligence arose, wisdom arose and light became manifest.
SC 30“Now that to which “this is the noble truth of the cessation of suffering” refers i.e. Emancipation ought to be experienced, to me, monks, regarding these previously unheard-of things, reflecting wisely and practising continuously, knowledge arose, vision arose, understanding arose, comprehension arose, intelligence arose, wisdom arose and light became manifest.
SC 31“Now that to which “this is the noble truth of the practice leading to the end of suffering” refers i.e. the practice itself ought to be developed, to me, monks, regarding these previously unheard-of things, reflecting wisely and practising continuously, knowledge arose, vision arose, understanding arose, comprehension arose, intelligence arose, wisdom arose and light became manifest.
SC 32“Now that to which “this is the noble truth of suffering” refers has been fully known -, to me, monks, regarding these previously unheard-of things, reflecting wisely and practising continuously, knowledge arose, vision arose, understanding arose, comprehension arose, intelligence arose, wisdom arose and light became manifest.
SC 33“Now that to which “this is the noble truth of the arising of suffering” refers has been given up, to me, monks, regarding these previously unheard-of things, reflecting wisely and practising continuously, knowledge arose, vision arose, understanding arose, comprehension arose, intelligence arose, wisdom arose and light became manifest.
SC 34“Now that to which “this is the noble truth of the cessation of suffering” refers has been experienced, to me, monks, regarding these previously unheard-of things, reflecting wisely and practising continuously, knowledge arose, vision arose, understanding arose, comprehension arose, intelligence arose, wisdom arose and light became manifest.
SC 35“Now that to which “this is the noble truth of the practice leading to the end of suffering” refers has been developed, to me, monks, regarding these previously unheard-of things, reflecting wisely and practising continuously, knowledge arose, vision arose, understanding arose, comprehension arose, intelligence arose, wisdom arose and light became manifest.
Declaring the Awakening
SC 36“For as long as to me, monks, in regard to these four noble truths, reflected upon wisely and turned like this, in three ways, twelvefold, knowledge and insight was still arising, for that long, monks, I did not declare, that I was a Full and Perfect Sambuddha with unsurpassed complete awakening;, but when knowledge and insight was no longer arising, and in regard to these four noble truths, monks, turned like this, in three ways, twelvefold, knowledge and insight had arisen and I knew:, sure is my liberation of mind, wisdom and liberation have been experienced, then I, monks, did declare, that I was a Full and Perfect Sambuddha with unsurpassed complete awakening, and knowledge and insight arose:
SC 37“‘Destroyed is rebirth for me, accomplished is the spiritual life, done is what ought to be done, there is no more of this mundane state'—this I know.
This is what was said in that place.