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Sáu Căn — Sáu Trần
Sáu Căn — Sáu Trần
Saḷāyatana
✎
Biên tập
Mắt, tai, mũi, lưỡi, thân, ý tiếp xúc với sắc, thanh, hương, vị, xúc, pháp — nơi thế giới sinh khởi và cũng là nơi nó đoạn diệt.
Kinh cốt lõi (3)
SN 35.23
Tất Cả
Saḷāyatanavaggasaṁyutta
The “all” consists of the six interior and exterior sense fields.
SN 35.28
Bị Bốc Cháy
Saḷāyatanavaggasaṁyutta
The “all” consisting of the six interior and exterior sense fields is burning. This is the famous “third sermon” taught at Gayā’s Head to…
MN 149
Ðại kinh Sáu xứ
Uparipaṇṇāsa
Explains how insight into the six senses is integrated with the eightfold path and leads to liberation.
Bài liên quan (197)
Được hệ thống gợi ý tự động theo mật độ từ khoá — có thể chưa hoàn toàn chính xác.
AN 3.23
Chất Chứa.
Tikanipāta
Hurtful or pleasing choices lead to hurtful or pleasing experiences in future lives.
AN 3.61
Sở y xứ.
Tikanipāta
The beliefs that everything is caused by past karma, by a creator God, or by chance all lead to inaction. The Buddha teaches dependent…
AN 3.99
Potthakasutta
Tikanipāta
A bad mendicant is ugly and rough like jute canvas.
SN 35.90
Ái Nhiễm (Ejà)
Saḷāyatanavaggasaṁyutta
Being stirred by craving is painful, so the Realized One lives unstirred, not identifying with any aspect of sense experience.
AN 10.65
Lạc Và Khổ (1)
Dasakanipāta
Sāriputta explains to the wanderer Sāmaṇḍakāni that rebirth is suffering, freedom from rebirth is happiness.
AN 11.22–29
Người Chăn Bò
Ekādasakanipāta
SN 12.11
Các Loại Ðồ Ăn
Nidānavaggasaṁyutta
The Buddha defines the four kinds of “food” or “nutriment”, which include edible food, contact, intention, and consciousness. These are all…
SN 12.12
Moliya Phagguna
Nidānavaggasaṁyutta
Venerable Moḷiyaphagguna asks who eats the consciousness food. The Buddha says the question is improper, as it assumes a self as agent.…
SN 12.13
Sa Môn, Bà La Môn
Nidānavaggasaṁyutta
One who does not understand dependent origination is no true ascetic.
SN 12.19
Bậc Hiền So Sánh Với Kẻ Ngu
Nidānavaggasaṁyutta
Both the wise and the foolish have been reborn in this life due to their deeds conditioned by ignorance in past lives. But a fool continues…
SN 12.23
Duyên
Nidānavaggasaṁyutta
The ending of defilements comes only when the truth is seen. But seeing the truth comes about due to a vital condition. In this way, twelve…
SN 12.24
Ngoại Ðạo
Nidānavaggasaṁyutta
Sāriputta is asked by various ascetics as to the origin of suffering. He replies that the Buddha teaches that suffering originates by…
SN 12.26
Upavāna (Ưu-ba-ma-na)
Nidānavaggasaṁyutta
The Buddha is asked by Venerable Upavāṇa as to the origin of suffering. He replies that suffering originates by conditions. Moreover, all…
SN 12.28
Vị Tỷ Kheo
Nidānavaggasaṁyutta
A mendicant who understands dependent origination is a trainee who is accomplished in view.
SN 12.29
Sa Môn, Bà La Môn
Nidānavaggasaṁyutta
An ascetic who understands dependent origination will realize the goal of the ascetic life.
SN 12.30
Sa Môn , Bà La Môn (như trên)
Nidānavaggasaṁyutta
An ascetic who understands dependent origination may well escape those conditions.
SN 12.34
Những Căn Bản Của Trí: Dutiyañāṇavatthu
Nidānavaggasaṁyutta
An analysis of 77 contexts for developing insight with regard to dependent origination.
SN 12.39
Tư Tâm Sở
Nidānavaggasaṁyutta
Intentions or choices are the force that propels consciousness from one life to the next.
SN 12.43
Khổ: Dukkha
Nidānavaggasaṁyutta
The origin and ending of suffering are explained in terms of sense experience giving rise to craving.
SN 12.44
Thế Giới: Loka
Nidānavaggasaṁyutta
The origin and ending of the world are explained in terms of sense experience giving rise to craving and suffering.
SN 12.45
Ñātika
Nidānavaggasaṁyutta
While on retreat, the Buddha exclaims how the origin and ending of the world are explained in terms of sense experience giving rise to…
SN 12.49
Thánh Ðệ Tử
Nidānavaggasaṁyutta
A noble disciple does not wonder about the links of dependent origination, as they see it for themselves, independent of others.
SN 12.50
Thánh Ðệ Tử
Nidānavaggasaṁyutta
A noble disciple does not wonder about the links of dependent origination, as they see it for themselves, independent of others.
SN 12.58
Danh Sắc: Nāmarūpa
Nidānavaggasaṁyutta
The mental and physical organism is reborn when you linger on pleasing things that stimulate fetters, illustrated with the simile of a tree.
SN 12.62
Hạng Người Ít Nghe
Nidānavaggasaṁyutta
An ignorant person might become free of attachment to their body, but not their mind. Still, it would be better to attach to the body, as…
SN 12.65
Thành Ấp: Nagara
Nidānavaggasaṁyutta
The Buddha tells the story of how his awakening came about through investigation into dependent origination. He compares it to a man…
SN 12.69
Nước Thủy Triều Dâng: Upayanti
Nidānavaggasaṁyutta
Like rivers flowing to the ocean, the factors of dependent origination lead to suffering.
SN 12.72–81
Jātisuttādidasaka
Nidānavaggasaṁyutta
One who does not understand the various factors of dependent origination is no true ascetic.
SN 14.2
Xúc
Nidānavaggasaṁyutta
The diverse internal elements of sense experience give rise to diverse contacts.
SN 14.3
Và Không Phải Như Vậy
Nidānavaggasaṁyutta
It is not the case that diverse contacts give rise to the diverse elements of sense experience.
SN 14.4
Thọ
Nidānavaggasaṁyutta
Diverse contacts give rise to diverse feelings.
SN 14.5
Thọ
Nidānavaggasaṁyutta
It is not the case that diverse feelings give rise to diverse contacts.
SN 14.9
Xúc
Nidānavaggasaṁyutta
The diverse external elements of sense experience give rise to diverse perceptions, intentions, desires, passions, quests, and material…
SN 14.10
Xúc
Nidānavaggasaṁyutta
It is not the case that diverse perceptions, intentions, desires, passions, quests, and material possessions give rise to diverse external…
SN 18.4
Xúc
Nidānavaggasaṁyutta
The Buddha answers Rāhula’s request by teaching on sense contact in light of the three characteristics.
SN 18.5
Thọ
Nidānavaggasaṁyutta
The Buddha answers Rāhula’s request by teaching on feelings in light of the three characteristics.
SN 18.12–20
Rūpādisuttanavaka
Nidānavaggasaṁyutta
The Buddha teaches Rāhula about the senses, aggregates, and elements in light of the three characteristics.
SN 1.22
Xúc Chạm
Sagāthāvaggasaṁyutta
The evil you do hurts yourself.
SN 35.20
Ưa Thích (2)
Saḷāyatanavaggasaṁyutta
If you enjoy the six exterior sense fields, you enjoy suffering.
SN 3.12
Năm Vua
Sagāthāvaggasaṁyutta
Five kings including Pasenadi are enjoying themselves and wonder which of the senses affords the highest pleasure. They ask the Buddha, who…
SN 4.19
Người Nông Phu
Sagāthāvaggasaṁyutta
While the mendicants are listening to the teachings, Māra takes the form of a farmer looking for lost oxen and addresses the Buddha.
SN 35.4
Vô Thường (2) Ngoại
Saḷāyatanavaggasaṁyutta
The six exterior sense fields are impermanent, suffering, and not-self. When a noble disciple truly sees them like this, they become…
SN 35.22
Sự Sanh Khởi (2)
Saḷāyatanavaggasaṁyutta
The arising of the six exterior sense fields is the arising of suffering.
SN 35.24
Ðoạn Tận (1)
Saḷāyatanavaggasaṁyutta
The “all” consisting of the six interior and exterior sense fields should be given up.
SN 35.25
Ðoạn Tận (2)
Saḷāyatanavaggasaṁyutta
The “all” consisting of the six interior and exterior sense fields should be given up by understanding.
SN 35.26
Liễu Tri (1) (Parjànàna)
Saḷāyatanavaggasaṁyutta
Without understanding the “all” consisting of the six interior and exterior sense fields and becoming dispassionate towards it, it is…
SN 35.29
Mù Lòa
Saḷāyatanavaggasaṁyutta
The “all” consisting of the six interior and exterior sense fields, and the phenomena they condition, is weighed down.
SN 35.30
Thích Hợp (1) (Sàruppa)
Saḷāyatanavaggasaṁyutta
The way to uproot all conceivings is to not conceive in relation to the six sense fields.
SN 35.31
Thích Hợp (2)
Saḷāyatanavaggasaṁyutta
The way to uproot all conceivings is to not conceive in relation to the six sense fields.
SN 35.32
Thích Hợp (3)
Saḷāyatanavaggasaṁyutta
The way to uproot all conceivings is to investigate the six sense fields as impermanent, etc.
SN 35.33–42
Jātidhammāsutta
Saḷāyatanavaggasaṁyutta
The “all” consisting of the six interior and exterior sense fields is liable to be reborn, to age, etc.
SN 35.52
Bị Áp Ðảo… (upassattha)
Saḷāyatanavaggasaṁyutta
The “all” consisting of the six interior and exterior sense fields is afflicted.
SN 35.53
Vô Minh
Saḷāyatanavaggasaṁyutta
A mendicant asks the Buddha how to see so as to give up ignorance. The Buddha says one should see the six interior and exterior sense…
SN 35.54
Kiết Sử (1)
Saḷāyatanavaggasaṁyutta
A mendicant asks the Buddha how to see so as to give up the fetters. The Buddha says one should see the six interior and exterior sense…
SN 35.55
Kiết Sử (2)
Saḷāyatanavaggasaṁyutta
A mendicant asks the Buddha how to see so as to uproot the fetters. The Buddha says one should see the six interior and exterior sense…
SN 35.60
Liễu Tri (Parijnnà)
Saḷāyatanavaggasaṁyutta
To fully understand grasping, see how sense experience gives rise to feeling.
SN 35.61
Ðược Chấm Dứt (1) (Pariyàdinnam)
Saḷāyatanavaggasaṁyutta
To end grasping, see how sense experience gives rise to feeling.
SN 35.62
Ðược Chấm Dứt (2)
Saḷāyatanavaggasaṁyutta
To end grasping, investigate the six sense fields as impermanent, etc.
SN 35.71
Sáu Xúc Xứ (1)
Saḷāyatanavaggasaṁyutta
One who does not understand the six senses’ origin, ending, gratification, drawback, and escape is no true mendicant. A mendicant speaks…
SN 35.72
Sáu Xúc Xứ (2)
Saḷāyatanavaggasaṁyutta
One who does not understand the six senses’ origin, ending, gratification, drawback, and escape is no true mendicant. A mendicant speaks…
SN 35.73
Sáu Xúc Xứ (3)
Saḷāyatanavaggasaṁyutta
One who does not understand the six senses’ origin, ending, gratification, drawback, and escape is no true mendicant. A mendicant speaks…
SN 35.76
Rādha (1)
Saḷāyatanavaggasaṁyutta
Venerable Rādha asks for a teaching to take on retreat. The Buddha told him to abandon desire for sense experience, which is impermanent.
SN 35.77
Rādha (2)
Saḷāyatanavaggasaṁyutta
Venerable Rādha asks for a teaching to take on retreat. The Buddha told him to abandon desire for sense experience, which is suffering.
SN 35.78
Rādha (2)
Saḷāyatanavaggasaṁyutta
Venerable Rādha asks for a teaching to take on retreat. The Buddha told him to abandon desire for sense experience, which is not-self.
SN 35.80
Vô Minh (2)
Saḷāyatanavaggasaṁyutta
Through giving up ignorance, knowledge arises. To do this, contemplate the six senses as impermanent. Then a mendicant truly understands,…
SN 35.84
Biến Hoại (Paloka)
Saḷāyatanavaggasaṁyutta
The Buddha tells Ānanda that in the training of the Noble One the “world” consisting of six sense experience is liable to wear out.
SN 35.85
Trống Không
Saḷāyatanavaggasaṁyutta
The Buddha tells Ānanda that the “world” consisting of six sense experience is empty because it is empty of self and what belongs to self.
SN 35.86
Vắn Tắt
Saḷāyatanavaggasaṁyutta
Ānanda asks for a teaching to take on retreat. The Buddha teaches him that the senses are impermanent, etc.
SN 35.89
Bāhiya
Saḷāyatanavaggasaṁyutta
Venerable Bāhiya asks for a teaching to take on retreat. The Buddha teaches him that the senses are impermanent, etc.
AN 1.1–10
Nữ Sắc v.v…
Ekakanipāta
SN 35.91
Ái Nhiễm
Saḷāyatanavaggasaṁyutta
Being stirred by craving is painful, so the Realized One lives unstirred, not identifying with any aspect of sense experience, or indeed,…
SN 35.93
Cả Hai (2)
Saḷāyatanavaggasaṁyutta
Consciousness arises from the dyad of the interior sense organ with its corresponding exterior sense stimulus. All these things are…
SN 35.94
Thâu Nhiếp
Saḷāyatanavaggasaṁyutta
The six fields of contact lead to suffering if left unguarded, but if guarded lead to happiness. A lengthy set of verses illustrate this.
SN 35.99
Thiền Ðịnh
Saḷāyatanavaggasaṁyutta
Develop meditative immersion so as to truly understand the process of sense experience.
SN 35.100
Thiền Tịnh (Patisallàna)
Saḷāyatanavaggasaṁyutta
Develop seclusion so as to truly understand the process of sense experience.
SN 35.101
Không Phải Của Các Ông
Saḷāyatanavaggasaṁyutta
Let go of what is not yours: the process of sense experience. You wouldn’t be upset if someone took the grass and sticks from the monastery…
SN 35.106
Khổ
Saḷāyatanavaggasaṁyutta
The origin and ending of suffering are explained in terms of sense experience giving rise to craving.
SN 35.107
Thế Giới
Saḷāyatanavaggasaṁyutta
The origin and ending of the world are explained in terms of sense experience giving rise to craving and suffering.
SN 35.112
Tuệ Tri
Saḷāyatanavaggasaṁyutta
Without understanding the six exterior sense fields and becoming dispassionate towards them, it is impossible to be free of suffering.
SN 35.113
Nghe Trộm (upassuti)
Saḷāyatanavaggasaṁyutta
While on retreat, the Buddha exclaims how the origin and ending of the world are explained in terms of sense experience giving rise to…
SN 35.120
Sāriputta
Saḷāyatanavaggasaṁyutta
A mendicant informs Sāriputta that one of his friends had disrobed. Sāriputta attributes this to lack of sense restraint, eating too…
SN 35.121
Rāhula
Saḷāyatanavaggasaṁyutta
Realizing that his son Rāhula was ripe for awakening, the Buddha takes him for a personal teaching. He questions Rāhula on the…
SN 35.129
Ghosita
Saḷāyatanavaggasaṁyutta
The householder Ghosita asks Ānanda about the diversity of elements, and he answers in terms of the elements of sense experience.
SN 35.130
Haliddhaka
Saḷāyatanavaggasaṁyutta
The householder Hāliddakāni asks Mahākaccāna about the relation between the diversity of elements and the diversity of contacts, and he…
SN 35.134
Sát Na Ở Devadaha
Saḷāyatanavaggasaṁyutta
Not all mendicants have completed their work with regards to the six senses, but some of them have.
SN 35.135
Thâu Nhiếp
Saḷāyatanavaggasaṁyutta
The Buddha speaks of the hell named the “six senses” where all one experiences is sheer pain and unpleasantness.
SN 35.137
Không Thâu Nhiếp (2)
Saḷāyatanavaggasaṁyutta
Gods and humans take delight in the six sense, but the Realized One does not.
SN 35.147
Thích ứng (1)
Saḷāyatanavaggasaṁyutta
The way suitable for realizing extinguishment is to contemplate the process of sense experience as impermanent.
SN 35.152
Với Mục Ðích Gì?
Saḷāyatanavaggasaṁyutta
If anyone asks why we live the holy life, it is for the ending of suffering.
SN 35.160
Trong Vườn Xoài Jiivaka (1)
Saḷāyatanavaggasaṁyutta
A mendicant should develop immersion (samādhi) in order to truly understand the origin and ending of the process of sense experience.
SN 35.162
Kotthika (1)
Saḷāyatanavaggasaṁyutta
Mahākoṭṭhita asks for a teaching to take on retreat. The Buddha says to give up desire for what is impermanent, i.e. the process of sense…
SN 35.165
Tà Kiến
Saḷāyatanavaggasaṁyutta
Wrong view arises due to grasping the process of sense experience.
SN 35.235
Với Lửa Cháy
Saḷāyatanavaggasaṁyutta
It would be better for the sense organs to be pierced with red-hot spikes than to get attached to a pleasant sense experience.
SN 35.236
Ví Dụ Tay Và Chân (1)
Saḷāyatanavaggasaṁyutta
So long as this body exists there is suffering due to the senses.
SN 36.8
Tật Bệnh (2)
Saḷāyatanavaggasaṁyutta
A mendicant should await their death mindful and aware. They should bear the feelings of approaching death with wisdom and equanimity.
SN 36.10
Căn Bản Của Xúc
Saḷāyatanavaggasaṁyutta
The three feelings are each produced by the appropriate contact.
SN 36.22
Một Trăm Lẻ Tám
Saḷāyatanavaggasaṁyutta
The Buddha explains the different kinds of feelings analyzed into 108 aspects.
Thag 16.5
Māluṅkyaputta
Trưởng lão Tăng kệ
Ud 1.1
Paṭhamabodhisutta
Cảm hứng ngữ, Phật tự thuyết
The Buddha, soon after awakening, contemplates specific conditionality and dependent co-arising.
Ud 1.2
Dutiyabodhisutta
Cảm hứng ngữ, Phật tự thuyết
The Buddha, soon after awakening, contemplates specific conditionality and dependent co-arising.
AN 4.118
Xúc Ðộng
Catukkanipāta
Four inspiring places to visit.
AN 4.174
Kotthita
Catukkanipāta
When the senses end, is there anything left? Or is that just proliferation?
AN 4.233
Với Chi Tiết
Catukkanipāta
Karma that’s dark, bright, both, and neither.
AN 5.15
Cần Phải Thấy
Pañcakanipāta
Where to look for the five powers.
AN 7.96–614
an7.96-614
Sattakanipāta
Seven people worthy of offerings due to observing suffering, etc., in the eye, etc.
AN 9.43
Vị Thân Chứng
Navakanipāta
The Buddha speaks of a “direct witness’, that is, someone who personally has thorough and proficient experience of the different meditation…
Mil 3.3.1
III. PHẨM SỞ HỮU TỨ:
kinh Mi Tiên vấn đáp
Mil 3.3.4
III. PHẨM SỞ HỮU TỨ:
kinh Mi Tiên vấn đáp
Mil 3.3.8
III. PHẨM SỞ HỮU TỨ:
kinh Mi Tiên vấn đáp
MN 28
Ðại kinh Dụ dấu chân voi
Mūlapaṇṇāsa
Sāriputta gives an elaborate demonstration of how, just as any footprint can fit inside an elephant’s, all the Buddha’s teaching can fit…
MN 147
Tiểu kinh Giáo giới La-hầu-la
Uparipaṇṇāsa
The Buddha takes Rāhula with him to a secluded spot in order to lead him on to liberation.
MN 148
Kinh Sáu sáu
Uparipaṇṇāsa
The Buddha analyzes the six senses from six perspectives, and demonstrates the emptiness of all of them.
SN 22.56
Thủ Chuyển
Khandhavaggasaṁyutta
The Buddha did not claim to be awakened until he had fully understood each of the five aggregates in the light of each of the four noble…
SN 22.81
Pàrileyya
Khandhavaggasaṁyutta
Leaving behind the quarreling monks at Kosambī, the Buddha went to stay in the empty forest at Pārileyyaka. Ānanda brings some mendicants…
SN 25.4
Xúc
Khandhavaggasaṁyutta
One with faith in the teachings on the six kinds of contact is called a “follower by faith”, while someone with conceptual understanding is…
SN 25.5
Thọ
Khandhavaggasaṁyutta
One with faith in the teachings on the six kinds of feeling is called a “follower by faith”, while someone with conceptual understanding is…
SN 26.4
Xúc
Khandhavaggasaṁyutta
The arising of the six kinds of contact is the arising of suffering.
SN 26.5
Thọ
Khandhavaggasaṁyutta
The arising of the six kinds of feeling is the arising of suffering.
SN 27.4
Xúc
Khandhavaggasaṁyutta
Desire for six kinds of contact is a corruption of the mind, and letting go such desire one is able to realize the various kinds of direct…
SN 27.5
Thọ
Khandhavaggasaṁyutta
Desire for six kinds of feeling is a corruption of the mind, and letting go such desire one is able to realize the various kinds of direct…
SN 48.25
Thanh Tịnh
Mahāvaggasaṁyutta
Six faculties: eye, ear, nose, tongue, body, and mind.
SN 48.26
Dòng Nước Hay Dự Lưu
Mahāvaggasaṁyutta
Six faculties: eye, ear, nose, tongue, body, and mind. One who understand these is a stream-enterer.
SN 48.27
A-La-Hán (1)
Mahāvaggasaṁyutta
Six faculties: eye, ear, nose, tongue, body, and mind. One who is freed by understanding these is perfected.
SN 48.28
A-La-Hán hay Phật (2)
Mahāvaggasaṁyutta
The Buddha did not claim to be awakened until he realized the origin, the passing, the gratification, the drawback, and the escape…
SN 48.29
Sa-Môn, Bà-La-Môn (1)
Mahāvaggasaṁyutta
A true ascetic understands the six faculties in terms of gratification, drawback, and escape.
SN 48.36
Phân Tích (1)
Mahāvaggasaṁyutta
The five faculties of pleasure, pain, happiness, sadness, and equanimity are analyzed in detail.
SN 48.39
Cây Quay Ra Lửa (Arani)
Mahāvaggasaṁyutta
The five faculties of pleasure, pain, happiness, sadness, and equanimity arise dependent on the appropriate contact, like sticks making…
SN 12.1
Thuyết Pháp —
Nidānavaggasaṁyutta
The famous twelve links of dependent origination are spelled out, showing the origin and cessation of suffering dependent on ignorance.
SN 12.2
Phân Biệt —
Nidānavaggasaṁyutta
The Buddha gives definitions for each of the twelve links. These are general definitions that apply wherever the twelve links are mentioned.
SN 12.4
Vipassì (Tỳ-bà-thi)
Nidānavaggasaṁyutta
In the far past, the Buddha Vipassī reflected on how the world had fallen into suffering, and became awakened by understanding dependent…
Mil 3.7.15
VII. PHẨM XÁC ĐỊNH CÁC PHÁP VÔ SẮC:
kinh Mi Tiên vấn đáp
SN 4.17
Xứ
Sagāthāvaggasaṁyutta
While the mendicants are listening to the teachings, Māra makes an awful roar to distract them.
AN 5.139
Không Có Thể Kham Nhẫn
Pañcakanipāta
A royal elephant who can’t endure sense impacts is unfit, and so too a mendicant.
Snp 4.11
Kinh Tranh luận
Kinh tập
The Buddha is questioned on the source of quarrels and disputes, and on the highest level of spiritual attainment.
SN 35.136
Không Thâu Nhiếp (1)
Saḷāyatanavaggasaṁyutta
Gods and humans take delight in the six sense, but the Realized One does not. This teaching is illustrated with a long series of verses.
SN 35.240
Con Rùa
Saḷāyatanavaggasaṁyutta
A parable of a jackal who fails to eat a tortoise who stays still, with limbs retracted, like a mendicant guarding the senses.
SN 12.25
Bhùmija
Nidānavaggasaṁyutta
Sāriputta is asked by Venerable Bhūmija as to the origin of pleasure and pain. He replies that the Buddha teaches that pleasure and pain…
Mil 3.3.2
III. PHẨM SỞ HỮU TỨ:
kinh Mi Tiên vấn đáp
SN 35.239
Hỷ Lạc
Saḷāyatanavaggasaṁyutta
When a mendicant has three qualities they live happily: sense restraint, moderation in eating, and wakefulness.
SN 12.68
Kosambī
Nidānavaggasaṁyutta
Venerable Saviṭṭha questions Venerable Musīla about his attainments, and concludes he is an arahant. But Venerable Nārada offers an…
SN 35.14
Chánh Giác (2)
Saḷāyatanavaggasaṁyutta
The Buddha did not claim to be awakened until he had fully understood the gratification, drawback, and escape regarding the six exterior…
SN 12.36
Do Duyên Vô Minh
Nidānavaggasaṁyutta
The content of this discourse is identical with SN 12.35, except presented as a general teaching by the Buddha, without a questioner.
MN 9
Kinh Chánh tri kiến
Mūlapaṇṇāsa
Venerable Sāriputta gives a detailed explanation of right view, the first factor of the noble eightfold path. At the prompting of the other…
SN 12.20
Duyên
Nidānavaggasaṁyutta
The Buddha distinguishes between “dependently originated phenomena”—the twelve factors—and “dependent origination”—the principle of…
MN 143
Kinh Giáo giới Cấp Cô Ðộc
Uparipaṇṇāsa
As the great lay disciple Anāthapiṇḍika lies dying, Venerable Sāriputta visits him and gives a powerful teaching on non-attachment.
SN 12.67
Bó Lau: Naḷakalāpī
Nidānavaggasaṁyutta
Venerables Mahākoṭṭhita and Sāriputta discuss whether the factors of dependent origination are created by oneself, another, both, or by…
Mil 3.3.6
III. PHẨM SỞ HỮU TỨ:
kinh Mi Tiên vấn đáp
SN 12.10
Mahà Sakya Muni Gotama: Ðại Thích-ca-mâu-ni Cù-đàm.
Nidānavaggasaṁyutta
The current Buddha Gotama, reflecting on how the world had fallen into suffering, became awakened by understanding dependent origination.
MN 137
Kinh Phân biệt sáu xứ
Uparipaṇṇāsa
A detailed analysis of the six senses and the relation to emotional and cognitive processes.
AN 3.16
Con Ðường Không Có Lỗi Lầm
Tikanipāta
Practices that can’t fail.
SN 36.6
Với Mũi Tên
Saḷāyatanavaggasaṁyutta
Both ordinary and awakened people experience the three feelings. The difference is that when an ordinary person is stricken with feeling,…
MN 140
Kinh Giới phân biệt
Uparipaṇṇāsa
While staying overnight in a potter’s workshop, the Buddha has a chance encounter with a monk who does not recognize him. They have a long…
AN 6.61
Con Ðường Ði Ðến Bờ Bên Kia
Chakkanipāta
Several senior mendicants discuss the “Questions of Metteyya” from the Pārāyana (Snp 5.3). Each propose an interpretation, and they then…
Snp 4.16
Kinh Sàriputta
Kinh tập
When a monk, disaffected with the world, takes up the life of seclusion, what fears should he overcome? What dangers should he beware of?…
SN 12.14
Sa Môn, Bà La Môn
Nidānavaggasaṁyutta
One who does not understand dependent origination is no true ascetic.
SN 35.98
Nhiếp Hộ (Samvara)
Saḷāyatanavaggasaṁyutta
Non-restraint is delighting in the senses, restraint is not delighting in them.
AN 5.55
Mẹ Và Con
Pañcakanipāta
A mother and son, though ordained as monk and nun, have sexual relations. The Buddha launches a powerful attack on the dangers of sex.
Bu Ss 2
ĐIỀU HỌC VỀ XÚC CHẠM THÂN THỂ:
Saṅghādisesa
A lustful monk who touches a woman is to be suspended.
MN 57
Kinh Hạnh con chó
Majjhimapaṇṇāsa
Some ascetics in ancient India undertook extreme practices, such as a vow to behave like an ox or a dog. The Buddha meets two such…
SN 35.81
Tỷ Kheo
Saḷāyatanavaggasaṁyutta
Some mendicants check with the Buddha that it’s correct to say that the spiritual life is lived to end suffering. The Buddha answers that…
SN 35.95
Thâu Nhiếp
Saḷāyatanavaggasaṁyutta
Venerable Māluṅkyaputta asks for a teaching to take on retreat. The Buddha wonders how to teach an old monk like him, then questions him on…
Mil 3.4.1
IV. PHẨM NIẾT BÀN:
kinh Mi Tiên vấn đáp
AN 8.36
Phước Nghiệp Sự
Aṭṭhakanipāta
The good deeds of giving, ethics, and meditation lead to good rebirths, depending on the level to which they are developed.
AN 4.10
Các Ách
Catukkanipāta
The yokes of sensual pleasures, future lives, views, and ignorance.
DN 15
Kinh Ðại duyên
Mahāvagga
Rejecting Venerable Ānanda’s claim to easily understand dependent origination, the Buddha presents a complex and demanding analysis,…
SN 12.66
Xúc Chạm, Biết Rõ: Sammasa
Nidānavaggasaṁyutta
The right way to investigate inside oneself is to see how suffering is created by craving and attachment, stimulated by pleasant…
SN 22.57
Bảy Xứ (Sattatthàna)
Khandhavaggasaṁyutta
To be fully accomplished, a mendicant should investigate the five aggregates in light of the four noble truths, as well as their…
SN 55.28
Hận Thù, hay Anāthapiṇḍika (3)
Mahāvaggasaṁyutta
A noble disciple who is a layperson has eliminated the fear that comes from breaking precepts, possesses the four factors of stream-entry,…
AN 4.37
Không Thể Rơi Xuống
Catukkanipāta
A mendicant who has morality, guards the sense doors, eats in moderation, and is committed to wakefulness can’t decline.
SN 12.35
Do Duyên Vô Minh: Avijjāpaccaya
Nidānavaggasaṁyutta
A mendicant asks who possesses old age and death, and the other factors. The Buddha says the question is improper, as it assumes a self as…
SN 35.103
Uddaka
Saḷāyatanavaggasaṁyutta
The Buddha’s former teacher Uddaka Rāmaputta claimed to be a knowledge master, a universal victor, who had excised the tumor. But a true…
MN 105
Kinh Thiện tinh
Uparipaṇṇāsa
Not all of those who claim to be awakened are genuine. The Buddha teaches how true spiritual progress depends on an irreversible letting go…
SN 12.51
Tư Lường: Parivīmaṁsana
Nidānavaggasaṁyutta
A mendicant should thoroughly investigate the causes of suffering in accordance with dependent origination. If someone who still has…
MN 38
Ðại kinh Ðoạn tận ái
Mūlapaṇṇāsa
To counter the wrong view that a self-identical consciousness transmigrates from one life to the next, the Buddha teaches dependent…
SN 35.118
Sakka
Saḷāyatanavaggasaṁyutta
Sakka asks the Buddha why some become awakened in this very life, while others do not.
SN 35.64
Migajāla
Saḷāyatanavaggasaṁyutta
Venerable Migajāla asks for a teaching to take on retreat. The Buddha teaches him that the senses are delightful, but if you hold to them…
SN 35.117
Thế Giới Dục Công Ðức
Saḷāyatanavaggasaṁyutta
While practicing for awakening, the Buddha reflected that he should be diligent when his mind strayed to sense pleasures of the past,…
AN 4.245
Lợi ích Học Tập
Catukkanipāta
How training benefits, wisdom oversees, freedom is the heart, and mindfulness is in charge.
DN 22
Kinh Ðại Niệm xứ
Mahāvagga
The Buddha details the seventh factor of the noble eightfold path, mindfulness meditation. This discourse is essentially identical to MN…
SN 41.6
Kàmabhù (2)
Saḷāyatanavaggasaṁyutta
Citta asks Kāmabhū about the different kinds of processes (<i lang='pi' translate='no'>saṅkhāra</i>) in a series of questions that lead…
SN 35.230
Người Câu Cá
Saḷāyatanavaggasaṁyutta
Sense pleasures are like a baited hook.
SN 35.96
Thối Ðọa (Parihànam)
Saḷāyatanavaggasaṁyutta
When a mendicant tolerates evil thoughts that arise from the senses, they are liable to decline. If they don’t tolerate them, they’re not…
SN 35.151
Ðệ Tử Nội Trú
Saḷāyatanavaggasaṁyutta
One with no “student” and no “teacher” dwells in happiness. Here the Buddha plays with the Pali words such that “student” means “one who…
Mil 4.6
PHẦN MỞ ĐẦU CÁC CÂU HỎI ĐỐI CHỌI:
kinh Mi Tiên vấn đáp
SN 35.234
Udāyi
Saḷāyatanavaggasaṁyutta
Udāyı̄ notes to Ānanda that the Buddha has taught the body as not-self; what then of consciousness? Ānanda then explains how consciousness…
SN 35.70
Upavāna (1)
Saḷāyatanavaggasaṁyutta
The teaching that can be realized in this very life is the desire for the senses, and letting go of that desire.
Bu Pc 55
ĐIỀU HỌC VỀ VIỆC LÀM CHO KINH SỢ:
Pācittiya
A monk who frightens another monk must confess the offense.
MN 75
Kinh Māgandiya
Majjhimapaṇṇāsa
Accused by a hedonist of being too negative, the Buddha recounts the luxury of his upbringing, and his realization of how little value…
SN 48.53
Hữu Học
Mahāvaggasaṁyutta
How does someone recognize that they are a trainee? By understanding the four noble truths and the five faculties. But only a perfected one…
SN 46.30
Udāyi
Mahāvaggasaṁyutta
Venerable Udāyı̄ celebrates his progress on the path, gaining faith as a householder, going forth, and realizing the Dhamma. Now he…
Ps 1.2
GIẢNG VỀ KIẾN
Vô ngại giải đạo
Ps 2.2
GIẢNG VỀ CHÂN LÝ
Vô ngại giải đạo
SN 40.10
Sakka (Ðế-thích)
Saḷāyatanavaggasaṁyutta
Moggallāna ascended to the heaven of the Thirty-Three to address Sakka, the lord of gods, and his extensive retinue. He spoke in praise of…
AN 6.63
Một Pháp Môn Quyết Trạch
Chakkanipāta
A detailed analysis of several central themes, including sense perception, feeling, defilements, kamma, etc.
MN 18
Kinh Mật hoàn
Mūlapaṇṇāsa
Challenged by a brahmin, the Buddha gives an enigmatic response on how conflict arises due to proliferation based on perceptions. Venerable…
SN 12.64
Có Tham: Atthirāga
Nidānavaggasaṁyutta
The Buddha defines the four kinds of “food” or “nutriment”, which include edible food, contact, intention, and consciousness, showing how…
AN 10.92
Sợ Hãi Và Hận Thù
Dasakanipāta
A noble disciple has eliminated five perils, realized the four factors of stream-entry, and seen the noble process.
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