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)
Người có trí luôn thận trọng trong cả ý nghĩ, lời nói cũng như việc làm. Kinh Pháp cú
Xưa, vị lai, và nay, đâu có sự kiện này: Người hoàn toàn bị chê,người trọn vẹn được khen.Kinh Pháp cú (Kệ số 228)
Bậc trí bảo vệ thân, bảo vệ luôn lời nói, bảo vệ cả tâm tư, ba nghiệp khéo bảo vệ.Kinh Pháp Cú (Kệ số 234)
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
Chiến thắng hàng ngàn quân địch cũng không bằng tự thắng được mình. Kinh Pháp cú
Hương hoa thơm chỉ bay theo chiều gió, tiếng thơm người hiền lan tỏa khắp nơi nơi. Kinh Pháp cú (Kệ số 54)
Chớ khinh tội nhỏ, cho rằng không hại; giọt nước tuy nhỏ, dần đầy hồ to! (Do not belittle any small evil and say that no ill comes about therefrom. Small is a drop of water, yet it fills a big vessel.)Kinh Đại Bát Niết-bàn
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
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)
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Kinh Trung Bộ (Majjhima Nikāya) »» 29. Ðại Kinh Thí Dụ Lõi Cây
Mahasaropama-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.
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[192] 1. THUS HAVE I HEARD. On one occasion the Blessed One was living at Rājagaha on the mountain Vulture Peak; it was soon after Devadatta had left.346 There, referring to Devadatta, the Blessed One addressed the bhikkhus thus:
2. “Bhikkhus, here some clansman goes forth out of faith from the home life into homelessness, considering: ‘I am a victim of birth, ageing, and death, of sorrow, lamentation, pain, grief, and despair; I am a victim of suffering, a prey to suffering. Surely an ending of this whole mass of suffering can be known.’
When he has gone forth thus, he acquires gain, honour, and renown. He is pleased with that gain, honour, and renown, and his intention is fulfilled. On account of it he lauds himself and disparages others thus: ‘I am one who gets gain and renown, but these other bhikkhus are unknown, of no account.’
He becomes intoxicated with that gain, honour, and renown, grows negligent, falls into negligence, and being negligent, he lives in suffering.
“Suppose a man needing heartwood, seeking heartwood, wandering in search of heartwood, came to a great tree standing possessed of heartwood. Passing over its heartwood, its sapwood, its inner bark, and its outer bark, he would cut off its twigs and leaves and take them away thinking they were heartwood.
Then a man with good sight, seeing him, might say: ‘This good man did not know the heartwood, the sapwood, the inner bark, the outer bark, or the twigs and leaves. Thus, while needing heartwood, seeking heartwood, wandering in search of heartwood, he came to a great tree standing possessed of heartwood, and passing over its heartwood, its sapwood, its inner bark, and its outer bark, he cut off its twigs and leaves and took them away thinking they were heartwood. Whatever it was this good man had to make with heartwood, his purpose will not be served.’
So too, bhikkhus, here some clansman goes forth out of faith… [193]…
he lives in suffering.
This bhikkhu is called one who has taken the twigs and leaves of the holy life and stopped short with that.
3. “Here, bhikkhus, some clansman goes forth out of faith from the home life into homelessness, considering: ‘I am a victim of birth, ageing, and death, of sorrow, lamentation, pain, grief, and despair; I am a victim of suffering, a prey to suffering. Surely an ending of this whole mass of suffering can be known.’
When he has gone forth thus, he acquires gain, honour, and renown. He is not pleased with that gain, honour, and renown, and his intention is not fulfilled. He does not, on account of it, laud himself and disparage others. He does not become intoxicated with that gain, honour, and renown; he does not grow negligent and fall into negligence.
Being diligent, he achieves the attainment of virtue. He is pleased with that attainment of virtue and his intention is fulfilled. On account of it he lauds himself and disparages others thus: ‘I am virtuous, of good character, but these other bhikkhus are immoral, of evil character.’
He becomes intoxicated with that attainment of virtue, grows negligent, falls into negligence, and being negligent, he lives in suffering.
“Suppose a man needing heartwood, seeking heartwood, wandering in search of heartwood, came to a great tree standing possessed of heartwood. Passing over its heartwood, its sapwood, and its inner bark, he would cut off its outer bark and take it away thinking it was heartwood.
Then a man with good sight, seeing him, might say: ‘This good man did not know the heartwood… or the twigs and leaves. Thus, while needing heartwood… he cut off its outer bark and took it away thinking it was heartwood. Whatever it was this good man had to make with heartwood, his purpose will not be served.’
So too, bhikkhus, here some clansman goes forth out of faith… he lives in suffering. [194]
This bhikkhu is called one who has taken the outer bark of the holy life and stopped short with that.
4. “Here, bhikkhus, some clansman goes forth out of faith from the home life into homelessness, considering: ‘I am a victim of birth, ageing, and death, of sorrow, lamentation, pain, grief, and despair; I am a victim of suffering, a prey to suffering. Surely an ending of this whole mass of suffering can be known.’
When he has gone forth thus, he acquires gain, honour, and renown. He is not pleased with that gain, honour, and renown, and his intention is not fulfilled…
Being diligent, he achieves the attainment of virtue. He is pleased with that attainment of virtue, but his intention is not fulfilled. He does not, on account of it, laud himself and disparage others. He does not become intoxicated with that attainment of virtue; he does not grow negligent and fall into negligence.
Being diligent, he achieves the attainment of concentration. He is pleased with that attainment of concentration and his intention is fulfilled. On account of it he lauds himself and disparages others thus: ‘I am concentrated, my mind is unified, but these other bhikkhus are unconcentrated, with their minds astray.’
He becomes intoxicated with that attainment of concentration, grows negligent, falls into negligence, and being negligent, he lives in suffering.
“Suppose a man needing heartwood, seeking heartwood, wandering in search of heartwood, came to a great tree standing possessed of heartwood. Passing over its heartwood and its sapwood, he would cut off its inner bark and take it away thinking it was heartwood.
Then a man with good sight, seeing him, might say: ‘This good man did not know the heartwood… or the twigs and leaves. Thus, while needing heartwood… he cut off its inner bark and took it away thinking it was heartwood. Whatever it was this good man had to make with heartwood, his purpose will not be served.’
So too, bhikkhus, here some clansman goes forth out of faith… he lives in suffering. [195]
This bhikkhu is called one who has taken the inner bark of the holy life and stopped short with that.
5. “Here, bhikkhus, some clansman goes forth out of faith from the home life into homelessness, considering: ‘I am a victim of birth, ageing, and death, of sorrow, lamentation, pain, grief, and despair; I am a victim of suffering, a prey to suffering. Surely an ending of this whole mass of suffering can be known.’
When he has gone forth thus, he acquires gain, honour, and renown. He is not pleased with that gain, honour, and renown, and his intention is not fulfilled…
Being diligent, he achieves the attainment of virtue. He is pleased with that attainment of virtue, but his intention is not fulfilled… Being diligent, he achieves the attainment of concentration.
He is pleased with that attainment of concentration, but his intention is not fulfilled. He does not, on account of it, laud himself and disparage others. He does not become intoxicated with that attainment of concentration; he does not grow negligent and fall into negligence.
Being diligent, he achieves knowledge and vision.347 He is pleased with that knowledge and vision and his intention is fulfilled. On account of it he lauds himself and disparages others thus: ‘I live knowing and seeing, but these other bhikkhus live unknowing and unseeing.’
He becomes intoxicated with that knowledge and vision, grows negligent, falls into negligence, and being negligent, he lives in suffering.
“Suppose a man needing heartwood, seeking heartwood, wandering in search of heartwood, came to a great tree standing possessed of heartwood. Passing over its heartwood, he would cut off its sapwood and take it away thinking it was heartwood.
Then a man with good sight, seeing him, might say: ‘This good man did not know the heartwood… or the twigs and leaves. Thus, while needing heartwood… he cut off its sapwood and took it away thinking it was heartwood. Whatever it was this good man had to make with heartwood, his purpose will not be served.’ [196]
So too, bhikkhus, here some clansman goes forth out of faith… he lives in suffering. This bhikkhu is called one who has taken the sapwood of the holy life and stopped short with that.
6. “Here, bhikkhus, some clansman goes forth out of faith from the home life into homelessness, considering: ‘I am a victim of birth, ageing, and death, of sorrow, lamentation, pain, grief, and despair; I am a victim of suffering, a prey to suffering. Surely an ending of this whole mass of suffering can be known.’
When he has gone forth thus, he acquires gain, honour, and renown. He is not pleased with that gain, honour, and renown, and his intention is not fulfilled…
When he is diligent, he achieves the attainment of virtue. He is pleased with that attainment of virtue, but his intention is not fulfilled…
When he is diligent, he achieves the attainment of concentration. He is pleased with that attainment of concentration, but his intention is not fulfilled…
When he is diligent, he achieves knowledge and vision. He is pleased with that knowledge and vision, but his intention is not fulfilled. He does not, on account of it, laud himself and disparage others. He does not become intoxicated with that knowledge and vision; he does not grow negligent and fall into negligence. Being diligent, he attains perpetual liberation. And it is impossible for that bhikkhu to fall away from that perpetual deliverance.348
“Suppose a man needing heartwood, seeking heartwood, wandering in search of heartwood, came to a great tree standing possessed of heartwood, and cutting off only its heartwood, he would take it away knowing it was heartwood.
Then a man with good sight, seeing him, might say: ‘This good man knew the heartwood, the sapwood, the inner bark, the outer bark, and the twigs and leaves. Thus, while needing heartwood, seeking heartwood, wandering in search of heartwood, [197] he came to a great tree standing possessed of heartwood, and cutting off only its heartwood, he took it away knowing it was heartwood. Whatever it was this good man had to make with heartwood, his purpose will be served.’
So too, bhikkhus, here some clansman goes forth out of faith…
When he is diligent, he attains perpetual liberation. And it is impossible for that bhikkhu to fall away from that perpetual deliverance.
7. “So this holy life, bhikkhus, does not have gain, honour, and renown for its benefit, or the attainment of virtue for its benefit, or the attainment of concentration for its benefit, or knowledge and vision for its benefit.
But it is this unshakeable deliverance of mind that is the goal of this holy life, its heartwood, and its end.”349
That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.
2. “Bhikkhus, here some clansman goes forth out of faith from the home life into homelessness, considering: ‘I am a victim of birth, ageing, and death, of sorrow, lamentation, pain, grief, and despair; I am a victim of suffering, a prey to suffering. Surely an ending of this whole mass of suffering can be known.’
When he has gone forth thus, he acquires gain, honour, and renown. He is pleased with that gain, honour, and renown, and his intention is fulfilled. On account of it he lauds himself and disparages others thus: ‘I am one who gets gain and renown, but these other bhikkhus are unknown, of no account.’
He becomes intoxicated with that gain, honour, and renown, grows negligent, falls into negligence, and being negligent, he lives in suffering.
“Suppose a man needing heartwood, seeking heartwood, wandering in search of heartwood, came to a great tree standing possessed of heartwood. Passing over its heartwood, its sapwood, its inner bark, and its outer bark, he would cut off its twigs and leaves and take them away thinking they were heartwood.
Then a man with good sight, seeing him, might say: ‘This good man did not know the heartwood, the sapwood, the inner bark, the outer bark, or the twigs and leaves. Thus, while needing heartwood, seeking heartwood, wandering in search of heartwood, he came to a great tree standing possessed of heartwood, and passing over its heartwood, its sapwood, its inner bark, and its outer bark, he cut off its twigs and leaves and took them away thinking they were heartwood. Whatever it was this good man had to make with heartwood, his purpose will not be served.’
So too, bhikkhus, here some clansman goes forth out of faith… [193]…
he lives in suffering.
This bhikkhu is called one who has taken the twigs and leaves of the holy life and stopped short with that.
3. “Here, bhikkhus, some clansman goes forth out of faith from the home life into homelessness, considering: ‘I am a victim of birth, ageing, and death, of sorrow, lamentation, pain, grief, and despair; I am a victim of suffering, a prey to suffering. Surely an ending of this whole mass of suffering can be known.’
When he has gone forth thus, he acquires gain, honour, and renown. He is not pleased with that gain, honour, and renown, and his intention is not fulfilled. He does not, on account of it, laud himself and disparage others. He does not become intoxicated with that gain, honour, and renown; he does not grow negligent and fall into negligence.
Being diligent, he achieves the attainment of virtue. He is pleased with that attainment of virtue and his intention is fulfilled. On account of it he lauds himself and disparages others thus: ‘I am virtuous, of good character, but these other bhikkhus are immoral, of evil character.’
He becomes intoxicated with that attainment of virtue, grows negligent, falls into negligence, and being negligent, he lives in suffering.
“Suppose a man needing heartwood, seeking heartwood, wandering in search of heartwood, came to a great tree standing possessed of heartwood. Passing over its heartwood, its sapwood, and its inner bark, he would cut off its outer bark and take it away thinking it was heartwood.
Then a man with good sight, seeing him, might say: ‘This good man did not know the heartwood… or the twigs and leaves. Thus, while needing heartwood… he cut off its outer bark and took it away thinking it was heartwood. Whatever it was this good man had to make with heartwood, his purpose will not be served.’
So too, bhikkhus, here some clansman goes forth out of faith… he lives in suffering. [194]
This bhikkhu is called one who has taken the outer bark of the holy life and stopped short with that.
4. “Here, bhikkhus, some clansman goes forth out of faith from the home life into homelessness, considering: ‘I am a victim of birth, ageing, and death, of sorrow, lamentation, pain, grief, and despair; I am a victim of suffering, a prey to suffering. Surely an ending of this whole mass of suffering can be known.’
When he has gone forth thus, he acquires gain, honour, and renown. He is not pleased with that gain, honour, and renown, and his intention is not fulfilled…
Being diligent, he achieves the attainment of virtue. He is pleased with that attainment of virtue, but his intention is not fulfilled. He does not, on account of it, laud himself and disparage others. He does not become intoxicated with that attainment of virtue; he does not grow negligent and fall into negligence.
Being diligent, he achieves the attainment of concentration. He is pleased with that attainment of concentration and his intention is fulfilled. On account of it he lauds himself and disparages others thus: ‘I am concentrated, my mind is unified, but these other bhikkhus are unconcentrated, with their minds astray.’
He becomes intoxicated with that attainment of concentration, grows negligent, falls into negligence, and being negligent, he lives in suffering.
“Suppose a man needing heartwood, seeking heartwood, wandering in search of heartwood, came to a great tree standing possessed of heartwood. Passing over its heartwood and its sapwood, he would cut off its inner bark and take it away thinking it was heartwood.
Then a man with good sight, seeing him, might say: ‘This good man did not know the heartwood… or the twigs and leaves. Thus, while needing heartwood… he cut off its inner bark and took it away thinking it was heartwood. Whatever it was this good man had to make with heartwood, his purpose will not be served.’
So too, bhikkhus, here some clansman goes forth out of faith… he lives in suffering. [195]
This bhikkhu is called one who has taken the inner bark of the holy life and stopped short with that.
5. “Here, bhikkhus, some clansman goes forth out of faith from the home life into homelessness, considering: ‘I am a victim of birth, ageing, and death, of sorrow, lamentation, pain, grief, and despair; I am a victim of suffering, a prey to suffering. Surely an ending of this whole mass of suffering can be known.’
When he has gone forth thus, he acquires gain, honour, and renown. He is not pleased with that gain, honour, and renown, and his intention is not fulfilled…
Being diligent, he achieves the attainment of virtue. He is pleased with that attainment of virtue, but his intention is not fulfilled… Being diligent, he achieves the attainment of concentration.
He is pleased with that attainment of concentration, but his intention is not fulfilled. He does not, on account of it, laud himself and disparage others. He does not become intoxicated with that attainment of concentration; he does not grow negligent and fall into negligence.
Being diligent, he achieves knowledge and vision.347 He is pleased with that knowledge and vision and his intention is fulfilled. On account of it he lauds himself and disparages others thus: ‘I live knowing and seeing, but these other bhikkhus live unknowing and unseeing.’
He becomes intoxicated with that knowledge and vision, grows negligent, falls into negligence, and being negligent, he lives in suffering.
“Suppose a man needing heartwood, seeking heartwood, wandering in search of heartwood, came to a great tree standing possessed of heartwood. Passing over its heartwood, he would cut off its sapwood and take it away thinking it was heartwood.
Then a man with good sight, seeing him, might say: ‘This good man did not know the heartwood… or the twigs and leaves. Thus, while needing heartwood… he cut off its sapwood and took it away thinking it was heartwood. Whatever it was this good man had to make with heartwood, his purpose will not be served.’ [196]
So too, bhikkhus, here some clansman goes forth out of faith… he lives in suffering. This bhikkhu is called one who has taken the sapwood of the holy life and stopped short with that.
6. “Here, bhikkhus, some clansman goes forth out of faith from the home life into homelessness, considering: ‘I am a victim of birth, ageing, and death, of sorrow, lamentation, pain, grief, and despair; I am a victim of suffering, a prey to suffering. Surely an ending of this whole mass of suffering can be known.’
When he has gone forth thus, he acquires gain, honour, and renown. He is not pleased with that gain, honour, and renown, and his intention is not fulfilled…
When he is diligent, he achieves the attainment of virtue. He is pleased with that attainment of virtue, but his intention is not fulfilled…
When he is diligent, he achieves the attainment of concentration. He is pleased with that attainment of concentration, but his intention is not fulfilled…
When he is diligent, he achieves knowledge and vision. He is pleased with that knowledge and vision, but his intention is not fulfilled. He does not, on account of it, laud himself and disparage others. He does not become intoxicated with that knowledge and vision; he does not grow negligent and fall into negligence. Being diligent, he attains perpetual liberation. And it is impossible for that bhikkhu to fall away from that perpetual deliverance.348
“Suppose a man needing heartwood, seeking heartwood, wandering in search of heartwood, came to a great tree standing possessed of heartwood, and cutting off only its heartwood, he would take it away knowing it was heartwood.
Then a man with good sight, seeing him, might say: ‘This good man knew the heartwood, the sapwood, the inner bark, the outer bark, and the twigs and leaves. Thus, while needing heartwood, seeking heartwood, wandering in search of heartwood, [197] he came to a great tree standing possessed of heartwood, and cutting off only its heartwood, he took it away knowing it was heartwood. Whatever it was this good man had to make with heartwood, his purpose will be served.’
So too, bhikkhus, here some clansman goes forth out of faith…
When he is diligent, he attains perpetual liberation. And it is impossible for that bhikkhu to fall away from that perpetual deliverance.
7. “So this holy life, bhikkhus, does not have gain, honour, and renown for its benefit, or the attainment of virtue for its benefit, or the attainment of concentration for its benefit, or knowledge and vision for its benefit.
But it is this unshakeable deliverance of mind that is the goal of this holy life, its heartwood, and its end.”349
That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.
Hết phần 29. Ðại Kinh Thí Dụ Lõi Cây (Mahasaropama-sutta)
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