Giôùi thieäu:

Ñaây laø quyeån kinh thöù nhaát cuûa Tieåu Boä Kinh (Khuddhaka Nikaya), coù leõ ñaõ ñöôïc toång hôïp thaønh moät quyeån caåm nang cho caùc Sa-di vaø Sa-di-ni. Quyeån naày goàm 9 baøi kinh, bao goàm caùc ñeà taøi cô baûn cho nhöõng vò xuaát gia baét ñaàu ñôøi soáng tu haønh taïi caùc tu vieän. Tuy nhieân, nhieàu ñoaïn kinh cuõng ñöôïc duøng ñeå giôùi thieäu caùc caên baûn Phaät Phaùp cho caùc cö só.

Baøi kinh thöù nhaát vaø thöù hai duøng trong caùc buoåi leã xuaát gia cuûa Sa-di vaø Sa-di-ni. Baøi kinh thöù ba laø caùc höôùng daãn tieân khôûi ñeå quaùn thaân theå, moät baøi taäp ñeå vöôït thaéng loøng tham duïc. Baøi kinh thöù tö giôùi thieäu caùc phaân loaïi cô baûn ñeå phaân tích, phaùt trieån tueä tri, baét ñaàu laø nguyeân lyù duyeân sinh, troïng taâm cuûa ñaïo Phaät.

Baøi kinh thöù naêm ñöa ra moät toång quan veà söï tu taäp - baét ñaàu töø nhu caàu gaàn guõi caùc baäc thieän tri thöùc, vaø chaám döùt khi ñaéc Nieát-baøn. Baøi kinh ñeà caäp ñeán caùc phöôùc haïnh nhö laø moät söï phoøng hoä thieän laønh, khoâng phaûi töø caùc nghi leã röôøm raø maø töø caùc haønh ñoäng boá thí, giôùi ñöùc vaø trí tueä. Baøi kinh thöù saùu khai trieån töø baøi kinh thöù nhaát vaø thöù naêm, ñeà caäp chi tieát veà Tam Baûo Phaät-Phaùp-Taêng, vaø ñoàng thôøi trình baøy caùch thöùc tu thieàn ñeå ñaéc quaû Döï löu, quaû ñaàu tieân ñöa ñeán Nieát-baøn.

Baøi kinh thöù baûy coù chuû ñeà veà loøng boá thí quaûng ñaïi, coâng ñöùc töø söï cuùng döôøng chö Taêng ñöôïc hoài höôùng ñeán caùc thaân nhaân ñaõ qua ñôøi. Baøi kinh thöù taùm giaûng veà caùc haønh ñoäng töø thieän, boá thí seõ ñöa ñeán lôïi laïc laâu beàn, toát hôn laø caùc ñaàu tö veà vaät chaát. Cuoái cuøng, baøi kinh thöù chín trôû veà ñeà taøi haønh thieàn, chuù troïng ñeán vieäc phaùt trieån loøng töø maãn, thieän yù, yeâu thöông moïi ngöôøi, moïi loaøi.

Taát caû 9 baøi kinh naøy, trong nhöõng yù nghóa khaùc nhau, thöôøng ñöôïc tuïng ñoïc vaø suy nieäm trong caùc coäng ñoàng Phaät giaùo Nguyeân thuûy töø xöa cho ñeán hieän nay. Haèng ngaøy, cö só laãn tu só ñeàu tuïng ñoïc baøi kinh ñaàu tieân veà quy y Tam Baûo ñeå töï nhaéc nhôû. Caùc tu só thöôøng tuïng caùc ñoaïn kinh trích trong caùc baøi kinh thöù naêm cho ñeán thöù chín khi nhaän laõnh söï cuùng döôøng cuûa cö só, vaø thöôøng duøng baøi kinh thöù naêm (Kinh Phöôùc Ñöùc) laøm ñeà taøi trong caùc buoåi thuyeát phaùp.

Toùm laïi, quyeån Tieåu Tuïng naøy ñöôïc duøng nhö moät quyeån kinh daãn nhaäp höõu ích trong böôùc ñaàu cuûa ñôøi soáng tu só vaø trong ñôøi soáng cuûa moïi Phaät töû hieän thôøi.

I. Tam Quy (Saranattaya)

Ñeä töû quy y Phaät,
Ñeä töû quy y Phaùp,
Ñeä töû quy y Taêng.

Laàn thöù hai ñeä töû quy y Phaät,
Laàn thöù hai ñeä töû quy y Phaùp,
Laàn thöù hai ñeä töû quy y Taêng.

Laàn thöù ba ñeä töû quy y Phaät
Laàn thöù ba ñeä töû quy y Phaùp.
Laàn thöù ba ñeä töû quy y Taêng.

II. Thaäp Giôùi (Dasasikkhaøpada)

1. Ñeä töû thöïc haønh giôùi traùnh saùt sanh.
2. Ñeä töû thöïc haønh giôùi traùnh laáy cuûa khoâng cho.
3. Ñeä töû thöïc haønh giôùi traùnh taø haïnh trong caùc duïc.
4. Ñeä töû thöïc haønh giôùi traùnh noùi laùo.
5. Ñeä töû thöïc haønh giôùi traùnh moïi cô hoäi buoâng lung phoùng daät do uoáng röôïu hoaëc caùc thöù men say.
6. Ñeä töû thöïc haønh giôùi traùnh aên phi thôøi.
7. Ñeä töû thöïc haønh giôùi traùnh muùa, haùt, nhaïc, kòch.
8. Ñeä töû thöïc haønh giôùi traùnh cô hoäi ñeo voøng hoa vaø trang ñieåm vôùi höông lieäu, daàu xoa.
9. Ñeä töû thöïc haønh giôùi traùnh duøng giöôøng cao vaø roäng.
10. Ñeä töû thöïc haønh giôùi traùnh nhaän vaøng baïc.

III. Ba Möôi Hai Phaàn (Dvattimsaøkaøra)

Trong thaân naøy coù: toùc, loâng, moùng, raêng, da, thòt, gaân, xöông, tuûy, thaän, tim, gan, hoaønh caùch moâ, laù laùch, phoåi, ruoät, maøng ruoät, buïng, phaân, maät, ñaøm, muû, maùu, moà hoâi, môõ, nöôùc maét, môõ da, nöôùc mieáng, nöôùc muû, chaát nhôøn ôû khôùp, nöôùc tieåu vaø naõo trong ñaàu.

IV. Nam Töû Hoûi Ñaïo (Kumaørapanha)

Theá naøo laø moät? - Moïi loaøi höõu tình ñeàu toàn taïi nhôø thöùc aên.
Theá naøo laø hai? - Danh vaø saéc.
Theá naøo laø ba? - Ba loaïi caûm thoï.
Theá naøo laø boán? - Boán Thaùnh ñeá.
Theá naøo laø naêm? - Naêm thuû uaån.
Theá naøo laø saùu? - Saùu noäi xöù.
Theá naøo laø baûy? - Baûy giaùc chi.
Theá naøo laø taùm? - Thaùnh ñaïo taùm ngaønh.
Theá naøo laø chín? - Chín nôi cö truù cuûa caùc loaøi höõu tình.
Theá naøo laø möôøi? - Vò naøo coù ñuû möôøi ñöùc taùnh ñöôïc goïi laø vò A-la-haùn.

V. Kinh Ñieàm Laønh (Mangala Sutta)

Nhö vaày toâi nghe:

Moät thôøi Theá Toân truù taïi Saøvatthi, ôû Jetavana, khu vöôøn oâng Anaøthapindika. Roài moät Thieân töû, khi ñeâm ñaõ gaàn maõn, vôùi dung saéc thuø thaéng choùi saùng toaøn vuøng Jetavana, ñi ñeán Theá Toân, sau khi ñeán ñaûnh leã Theá Toân roài ñöùng moät beân. Ñöùng moät beân, vò Thieân töû aáy baïch Theá Toân vôùi baøi keä:

Thieân töû:

1. Nhieàu Thieân töû vaø ngöôøi,
Suy nghó ñeán ñieàm laønh,
Mong öôùc vaø ñôïi chôø,
Moät neáp soáng an toaøn,
Xin Ngaøi haõy noùi leân,
Veà ñieàm laønh toái thöôïng.

2. Khoâng thaân caän keû ngu,
Nhöng gaàn guõi baäc Trí,
Ñaûnh leã ngöôøi ñaùng leã,
Laø ñieàm laønh toái thöôïng.

3. ÔÛ truù xöù thích hôïp,
Coâng ñöùc tröôùc ñaõ laøm,
Chaân chaùnh höôùng töï taâm,
Laø ñieàm laønh toái thöôïng.

4. Hoïc nhieàu, ngheà nghieäp gioûi,
Kheùo huaán luyeän hoïc taäp,
Noùi nhöõng lôøi kheùo noùi,
Laø ñieàm laønh toái thöôïng.

5. Hieáu döôõng meï vaø cha,
Nuoâi naáng vôï vaø con.
Laøm ngheà khoâng raéc roái,
Laø ñieàm laønh toái thöôïng.

6. Boá thí, haønh, ñuùng phaùp,
Saên soùc caùc baø con,
Laøm nghieäp khoâng loãi laàm,
Laø ñieàm laønh toái thöôïng.

7. Chaám döùt, töø boû aùc,
Cheá ngöï ñam meâ röôïu,
Trong Phaùp, khoâng phoùng daät,
Laø ñieàm laønh toái thöôïng.

8. Kính leã vaø haï mình,
Bieát ñuû vaø bieát ôn,
Ñuùng thôøi, nghe Chaùnh Phaùp,
Laø ñieàm laønh toái thöôïng.

9. Nhaãn nhuïc, lôøi hoøa nhaõ,
Yeát kieán caùc Sa-moân,
Ñuùng thôøi, ñaøm luaän Phaùp,
Laø ñieàm laønh toái thöôïng.

10. Khaéc khoå vaø Phaïm haïnh,
Thaáy ñöôïc lyù Thaùnh ñeá.
Giaùc ngoä quaû: "Nieát Baøn"
Laø ñieàm laønh toái thöôïng.

11. Khi xuùc chaïm vieäc ñôøi
Taâm khoâng ñoäng, khoâng saàu,
Khoâng ueá nhieãm, an oån,
Laø ñieàm laønh toái thöôïng.

12. Laøm söï vieäc nhö vaày,
Khoâng choã naøo thaát baïi,
Khaép nôi ñöôïc an toaøn,
Laø ñieàm laønh toái thöôïng.

VI. Kinh Chaâu Baùu (Ratana Sutta)

1. Phaøm ôû taïi ñôøi naøy,
Coù sanh linh tuï hoäi,
Hoaëc treân coõi ñaát naøy,
Hoaëc chính giöõa hö khoâng,
Mong raèng moïi sanh linh,
Ñöôïc ñeïp yù vui loøng,
Vaäy, haõy neân caån thaän,
Laéng nghe lôøi daïy naøy.

2. Do vaäy caùc sanh linh,
Taát caû haõy chuù taâm,
Khôûi leân loøng töø maãn,
Ñoái vôùi thaûy moïi loaøi,
Ban ngaøy vaø ban ñeâm,
Hoï ñem vaät cuùng döôøng,
Do vaäy khoâng phoùng daät,
Haõy giuùp hoä trì hoï.

3. Phaøm coù taøi saûn gì,
Ñôøi naøy hay ñôøi sau,
Hay ôû taïi thieân giôùi,
Coù chaâu baùu thuø thaéng,
Khoâng gì saùnh baèng ñöôïc,
Vôùi Nhö Lai Thieän Theä,
Nhö vaäy, nôi Ñöùc Phaät,
Laø chaâu baùu thuø dieäu,
Mong vôùi söï thaät naøy,
Ñöôïc soáng chôn haïnh phuùc.

4. Ñoaïn dieät vaø ly tham,
Baát töû vaø thuø dieäu.
Phaät Thích-ca Maâu-ni,
Chöùng Phaùp aáy trong thieàn,
Khoâng gì saùnh baèng ñöôïc,
Vôùi Phaùp thuø dieäu aáy.
Nhö vaäy, nôi Chaùnh Phaùp,
Laø chaâu baùu thuø dieäu,
Mong vôùi söï thaät naøy,
Ñöôïc soáng chôn haïnh phuùc.

5. Phaät, Theá Toân thuø thaéng,
Noùi leân lôøi taùn thaùn,
Phaùp thuø dieäu trong saïch,
Lieân tuïc khoâng giaùn ñoaïn,
Khoâng gì saùnh baèng ñöôïc,
Phaùp thieàn vi dieäu aáy.
Nhö vaäy, nôi Chaùnh Phaùp,
Laø chaâu baùu thuø dieäu,
Mong vôùi söï thaät naøy,
Ñöôïc soáng chôn haïnh phuùc.

6. Taùm vò boán ñoâi naøy,
Ñöôïc baäc thieän taùn thaùn.
Chuùng ñeä töû Thieän Theä,
Xöùng ñaùng ñöôïc cuùng döôøng.
Boá thí caùc vò aáy,
Ñöôïc keát quaû to lôùn.
Nhö vaäy, nôi taêng chuùng,
Laø chaâu baùu thuø dieäu
Mong vôùi söï thaät naøy,
Ñöôïc soáng chôn haïnh phuùc.

7. Caùc vò loøng ít duïc,
Vôùi yù thaät kieân trì,
Kheùo lieân heä maät thieát,
Lôøi daïy Goâ-ta-ma!
Hoï ñaït ñöôïc quaû vò,
Hoï theå nhaäp baát töû,
Hoï chöùng ñaéc deã daøng,
Höôûng thoï söï tòch tònh,
Nhö vaäy, nôi Taêng chuùng,
Laø chaâu baùu thuø dieäu,
Mong vôùi söï thaät naøy,
Ñöôïc soáng chôn haïnh phuùc.

8. Nhö caây truï coät ñaù,
Kheùo y töïa loøng ñaát.
Daàu coù gioù boán phöông,
Cuõng khoâng theå dao ñoäng.
Ta noùi baäc Chôn nhaân,
Gioáng nhö thí duï naøy,
Vò theå nhaäp vôùi tueä,
Thaáy ñöôïc nhöõng Thaùnh ñeá,
Nhö vaäy, nôi Taêng chuùng,
Laø chaâu baùu thuø dieäu,
Mong vôùi söï thaät naøy,
Ñöôïc soáng chôn haïnh phuùc.

9. Nhöõng vò kheùo giaûi thích,
Nhöõng söï thaät Thaùnh ñeá,
Nhöõng vò kheùo thuyeát giaûng,
Vôùi trí tueä thaâm saâu.
Daàu hoï coù heát söùc,
Phoùng daät khoâng cheá ngöï,
Hoï cuõng khoâng ñeán noãi,
Sanh höõu laàn thöù taùm,
Nhö vaäy, nôi Taêng chuùng,
Laø chaâu baùu thuø dieäu,
Mong vôùi söï thaät naøy,
Ñöôïc soáng chôn haïnh phuùc.

10. Vò aáy nhôø ñaày ñuû,
Vôùi chaùnh kieán saùng suoát,
Do vaäy coù ba phaùp,
Ñöôïc hoaøn toaøn töø boû,
Thaân kieán vaø nghi hoaëc,
Giôùi caám thuû cuõng khoâng,
Ñoái vôùi boán ñoïa xöù,
Hoaøn toaøn ñöôïc giaûi thoaùt.
Vò aáy khoâng theå laøm,
Saùu ñieàu aùc caên baûn,
Nhö vaäy, nôi Taêng chuùng,
Laø chaâu baùu thuø dieäu.
Mong vôùi söï thaät naøy,
Ñöôïc soáng chôn haïnh phuùc.

11. Daàu vò aáy coù laøm,
Ñieàu gì aùc ñi nöõa,
Vôùi thaân hay vôùi lôøi,
Keå caû vôùi taâm yù,
Vò aáy khoâng coù theå,
Che ñaäy vieäc laøm aáy,
Vieäc aáy ñöôïc noùi raèng,
Khoâng theå thaáy aùc ñaïo.
Nhö vaäy, nôi Taêng chuùng,
Laø chaâu baùu thuø dieäu.
Mong vôùi söï thaät naøy,
Ñöôïc soáng chôn haïnh phuùc.

12. Ñeïp laø nhöõng caây röøng,
Coù boâng hoa ñaàu ngoïn,
Trong thaùng haï noùng böùc,
Nhöõng ngaøy haï ñaàu tieân,
Phaùp thuø thaéng thuyeát giaûng,
Ñöôïc ví duï nhö vaäy.
Phaùp ñöa ñeán Nieát Baøn,
Phaùp haïnh phuùc toái thöôïng,
Nhö vaäy, nôi Ñöùc Phaät,
Laø chaâu baùu thuø dieäu,
Mong vôùi söï thaät naøy,
Ñöôïc soáng chôn haïnh phuùc.

13. Cao thöôïng bieát cao thöôïng,
Cho ñem laïi cao thöôïng,
Baäc Voâ thöôïng thuyeát giaûng,
Phaùp cao thöôïng thuø thaéng,
Nhö vaäy nôi ñöùc Phaät,
Laø chaâu baùu thuø dieäu,
Mong vôùi söï thaät naøy,
Ñöôïc soáng chôn haïnh phuùc.

14. Nghieäp cuõ ñaõ ñoaïn taän,
Nghieäp môùi khoâng taïo neân,
Vôùi taâm tö töø boû,
Trong sanh höõu töông lai,
Caùc hoät gioáng ñoaïn taän,
Öôùc muoán khoâng taêng tröôûng
Baäc trí chöùng Nieát Baøn,
Ví nhö ngoïn ñeøn naøy,
Nhö vaäy, nôi Taêng chuùng,
Laø chaâu baùu thuø dieäu.
Mong vôùi söï thaät naøy,
Ñöôïc soáng chôn haïnh phuùc.

15. Phaøm ôû taïi ñôøi naøy,
Coù sanh linh tuï hoäi,
Hoaëc treân coõi ñaát naøy,
Hoaëc chính giöõa hö khoâng,
Haõy ñaûnh leã Ñöùc Phaät,
Ñaõ nhö thöïc ñeán ñaây,
Ñöôïc loaøi Trôøi, loaøi Ngöôøi,
Ñaûnh leã vaø cuùng döôøng,
Mong raèng, vôùi haïnh naøy,
Moïi loaøi ñöôïc haïnh phuùc.

16. Phaøm ôû taïi nôi naøy,
Coù sanh linh tuï hoäi,
Hoaëc treân coõi ñaát naøy,
Hoaëc chính giöõa hö khoâng,
Haõy ñaûnh leã Chaùnh phaùp,
Ñaõ nhö thöïc ñeán ñaây,
Ñöôïc loaøi Trôøi, loaøi Ngöôøi,;
Ñaûnh leã vaø cuùng döôøng,
Mong raèng vôùi haïnh naøy,
Moïi loaøi ñöôïc haïnh phuùc.

17. Phaøm ôû taïi ñôøi naøy,
Coù sanh linh tuï hoäi
Hoaëc treân coõi ñaát naøy,
Hoaëc chính giöõa hö khoâng,
Haõy ñaûnh leã chuùng Taêng,
Ñaûnh leã vaø cuùng döôøng,
Mong raèng vôùi haïnh naøy,
Moïi loaøi ñöôïc haïnh phuùc.

VII. Kinh Ngoaøi Böùc Töôøng (Tirokudda Sutta)

1. ÔÛ beân ngoaøi böùc töôøng,
Boïn hoï ñöùng chôø ñôïi,
Giao loä, ngaõ ba ñöôøng,
Trôû veà maùi nhaø xöa,
Ñôïi chôø beân caïnh coång.

2. Nhöng khi tieäc thònh soaïn,
Ñöôïc baøy bieän saün saøng,
Ñuû moïi thöùc uoáng aên,
Khoâng moät ai nhôù hoï.
Söï kieän naøy phaùt sinh
Töø nghieäp xöa cuûa hoï.

3. Vaäy ai coù töø taâm,
Nhôù cho caùc thaân nhaân,
Thöùc uoáng aên thanh tònh,
Toát ñeïp vaø ñuùng thôøi.

4. Moùn naøy cho baø con,
Mong baø con an laïc,
Ñaùm ngaï quyû thaân baèng,
Ñaõ teà töïu choã ñoù.

5. Seõ mong muoán chuùc laønh,
Vì thöïc phaåm ñaày ñuû,
Mong quyeán thuoäc soáng laâu,
Nhôø ngöôøi, ta höôûng lôïi,.

6. Vì ñaõ kính leã ta,
Thí chuû khoâng thieáu quaû
Taïi ñoù khoâng caáy caøy,
Cuõng khoâng nuoâi suùc vaät.

7. Cuõng khoâng coù buoân baùn,
Khoâng trao ñoåi tieàn vaøng,
Caùc ngaï quyû hoï haøng,
Chæ soáng nhôø boá thí.

8. Nhö nöôùc ñoå xuoáng ñoài,
Chaûy xuoáng taän vöïc saâu,
Boá thí taïi choã naøy,
Cung caáp loaøi ngaï quyû.

9. Nhö loøng soâng traøn ñaày,
Ñöa nöôùc ñoå xuoáng bieån,
Boá thí taïi choã naøy,
Cung caáp loaøi ngaï quyû.

10. Ngöôøi aáy ñaõ cho ta,
Ñaõ laøm vieäc vì ta,
Ngöôøi aáy laø quyeán thuoäc,
Ngöôøi aáy chính thaân baèng.
Haõy boá thí ngaï quyû,
Nhôù vieäc xöa chuùng laøm.

11. Khoâng khoùc than, saàu muoän,
Khoâng thöông tieác caùch gì,
Giuùp ích loaøi ngaï quyû,
Quyeán thuoäc laøm nhö vaày,
Khoâng lôïi cho ngaï quyû.

12. Nhöng khi vaät cuùng döôøng,
Kheùo ñaët vaøo chö Taêng
Ích lôïi chuùng laâu daøi,
Baây giôø, veà sau nöõa.

13 Chaùnh phaùp ñöôïc giaûng baøy,
Nhö vaäy cho quyeán thuowc,
Kính troïng bieát chöøng naøo,
Ñoái vôùi ngöôøi ñaõ khuaát,
Chö Taêng ñöôïc cuùng döôøng,
Cuõng taêng theâm doõng maõnh,
Ngöôøi tích tuï coâng ñöùc,
Thaät to lôùn bieát bao.

VIII. Kinh Baûo Taøng (Nidhikanda Sutta)

1. Moät ngöôøi caát kho baùu,
ÔÛ taän döôùi gieáng saâu,
Nghó: "Neáu caàn giuùp ñôõ,
Noù ích lôïi cho ta".

2. Neáu bò vua keát aùn,
Hoaëc traû caùc nôï naàn,
Hoaëc bò cöôùp giam caàm,
Vaø ñoøi tieàn chuoäc maïng,
Khi maát muøa, tai naïn,
Vôùi muïc ñích nhö vaày,
ÔÛ treân coõi ñôøi naøy,
Seõ ñeán giaønh kho baùu.

3. Daãu noù khoâng bao giôø,
Ñöôïc caát kyõ nhö vaäy,
ÔÛ taän döôùi gieáng saâu,
Vaãn khoâng ñuû hoaøn toaøn,
Giuùp ích ngöôøi moïi luùc.

4. Kho baùu bò dôøi choã,
Hoaëc ngöôøi queân daáu veát,
Hoaëc raén thaàn laáy ñi,
Hoaëc thaàn linh taåu taùn,

5. Hoaëc ñaùm ngöôøi thöøa keá,
Keû aáy khoâng chaáp nhaän,
Di chuyeån kho baùu ñí,
Khi keû aáy khoâng thaáy.
Vaø khi phöôùc ñöùc taän,
Taát caû ñeàu tieâu tan.

6. Nhöõng khi ngöôøi nam, nöõ,
Coù boá thí, trì giôùi
Hoaëc thieàn ñònh, trí tueä,
Kho baùu kheùo ñeå daønh.

7. Trong chuøa, thaùp, Taêng ñoaøn,
Moät caù nhaân, löõ khaùch,
Hoaëc ngöôøi meï, ngöôøi cha,
Hoaëc laø ngöôøi anh nöõa.

8. Kho naøy kheùo ñeå daønh,
Ñi theo ngöôøi, khoâng maát,
Giöõa moïi vaät phaûi rôøi,
Ngöôøi cuøng ñi vôùi noù.

9. Khoâng ai khaùc chia phaàn,
Khoâng cöôùp naøo laáy ñöôïc.
Vaäy nhöõng keû tinh caàn,
Haõy laøm vieäc phöôùc ñöùc,
Kho baùu aáy theo ngöôøi,
Seõ khoâng bao giôø maát.

10. Ñaây laø moät kho baùu,
Coù theå laøm thoûa maõn,
Moïi öôùc voïng thieân, nhaân,
Duø hoï mong muoán gì,
Ñeàu ñaït ñöôïc taát caû,
Nhôø coâng ñöùc phöôùc nghieäp.

11. Veû ñeïp cuûa maøu da,
Veû ñeïp cuûa aâm thanh,
Veû ñeïp cuûa daùng hình,
Veû ñeïp cuûa toaøn thaân,
Ñòa vò thaät cao sang,
Cuøng vôùi ñoaøn haàu caän,
Taát caû ñeàu ñaït ñöôïc,
Nhôø phöôùc nghieäp coâng ñöùc.

12. Ngoâi ñeá vöông moät coõi,
Cöïc laïc Chuyeån luaân vöông,
Vaø ngöï treân Thieân ñöôøng,
Taát caû ñeàu ñaït ñöôïc,
Nhôø phöôùc nghieäp coâng ñöùc.

13. Veû toái thaéng cuûa ngöôøi,
Moïi hoan laïc coõi trôøi,
Hay tòch dieät toái thaéng,
Taát caû ñeàu ñaït ñöôïc
Nhôø phöôùc nghieäp coâng ñöùc.

14. Ñaït toái thaéng baèng höõu,
Chuyeân tu taäp chaùnh chaân,
Ñaït minh trí giaûi thoaùt,
Taát caû ñeàu ñaït ñöôïc.
Nhôø phöôùc nghieäp coâng ñöùc.

15. Töù voâ ngaïi giaûi ñaïo,
Taùm caáp ñoä giaûi thoaùt,
Vieân maõn trí Thanh vaên,
Caû hai caùch giaùc ngoä:
Ñoäc giaùc, Chaùnh Ñaúng giaùc,
Taát caû ñeàu ñaït ñöôïc,
Nhôø phöôùc nghieäp coâng ñöùc.

16. Phöôùc baùo thaät lôùn lao,
Do coâng ñöùc thuø thaéng,
Vì theá keû tinh caàn,
Vaø nhöõng ngöôøi coù trí,
Ñaõ taïo neän kho taøng.
Coâng ñöùc nhôø phöôùc nghieäp.

IX. Kinh Loøng Töø (Mettaø Sutta)

1. Vò thieän xaûo muïc ñích,
Caàn phaûi laøm nhö sau:
Sau khi hieåu thoâng suoát,
Con ñöôøng an tònh aáy,
Coù khaû naêng tröïc taùnh,
Thaät söï, kheùo chaân tröïc,
Deã noùi vaø nhu hoøa,
Khoâng coù gì cao maïn.

2. Soáng caûm thaáy vöøa ñuû,
Nuoâi soáng thaät deã daøng,
Ít coù söï roän raøng,
Soáng ñaïm baïc, giaûn dò.
Caùc caên ñöôïc tònh laïc,
Khoân ngoan vaø thaän troïng,
Khoâng xoâng xaùo gia ñình,
Khoâng tham aùi, tham voïng.

3. Caùc haønh sôû cuûa mình,
Khoâng nhoû nhen, vuïn vaët,
Khieán ngöôøi khaùc coù trí,
Coù theå sanh chæ trích,
Mong moïi loaøi chuùng sanh,
Ñöôïc an laïc, an oån,
Mong chuùng chöùng ñaït ñöôïc,
Haïnh phuùc vaø an laïc.

4. Mong taát caû nhöõng ai,
Höõu tình coù maïng soáng,
Keû yeáu hay keû maïnh,
Khoâng boû soùt moät ai,
Keû daøi hay keû lôùn,
Trung thaáp, loaøi lôùn, nhoû.

5. Loaøi ñöôïc thaáy, khoâng thaáy,
Loaøi soáng xa, khoâng xa,
Caùc loaøi hieän ñang soáng,
Caùc loaøi seõ ñöôïc sanh,
Mong moïi loaøi chuùng sanh,
Soáng haïnh phuùc an laïc.

6. Mong raèng khoâng coù ai,
Löôøng gaït, löøa doái ai,
Khoâng coù ai khinh maïn,
Taïi baát cöù choã naøo,
Khoâng vì giaän hôøn nhau,,
Khoâng vì töôûng choáng ñoái.
Laïi coù ngöôøi mong muoán,
Laøm ñau khoå cho nhau.

7. Nhö taám loøng ngöôøi meï,
Ñoái vôùi con cuûa mình,
Troïn ñôøi lo che chôû,
Con ñoäc nhaát mình sanh.
Cuõng vaäy, ñoái taát caû
Caùc höõu tình chuùng sanh,
Haõy tu taäp taâm yù,
Khoâng haïn löôïng, roäng lôùn.

8. Haõy tu taäp töø taâm,
Trong taát caû theá giôùi,
Haõy tu taäp taâm yù,
Khoâng haïn löôïng, roäng lôùn,
Phía treân vaø phía döôùi,
Cuõng vaäy caû beà ngang,
Khoâng haïn cheá, troùi buoäc,
Khoâng haän, khoâng thuø ñòch.

9. Khi ñöùng hay khi ngoài,
Khi ngoài hay khi naèm,
Laâu cho ñeán khi naøo,
Khi ñang coøn tænh thöùc,
Haõy an truù nieäm naøy,
Neáp soáng naøy nhö vaäy.
Ñöôïc ñôøi ñeà caäp ñeán,
Laø neáp soáng toái thöôïng.

10. Ai töø boû taø kieán,
Giöõ gioùi, ñuû chaùnh kieán,
Nhieáp phuïc ñöôïc tham aùi,
Ñoái vôùi caùc duïc voïng,
Khoâng coøn phaûi taùi sanh,
Ñi ñeán thai taïng nöõa.

English version

• 1. Saranagamana -- Going for Refuge 
• 2. Dasa Sikkhapada -- The Ten Training Rules 
• 3. Dvattimsakara -- The 32 Parts 
• 4. Samanera Panha -- The Novice's Questions 
• 5. Mangala Sutta -- Protection 
• 6. Ratana Sutta -- Treasures 
• 7. Tirokudda Kanda -- Hungry Shades Outside the Walls 
• 8. Nidhi Kanda -- The Reserve Fund 
• 9. Karaniya Metta Sutta -- Good Will 

1. Saranagamana -- Going for Refuge

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2. Dasa Sikkhapada -- The Ten Training Rules

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3. Dvattimsakara -- The 32 Parts 

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4. Samanera Panha -- The Novice's Questions 

[There are these four nutriments for the establishing of beings who have taken birth or for the support of those in search of a place to be born. Which four? Physical food, gross or refined; contact as the second, consciousness the third, and intellectual intention the fourth. -- SN XII.64.] 

[mental & physical phenomena]. 

The three types of feeling 

[pleasant, painful, neither pleasant nor painful]. 

[stress, the origination of stress, the cessation of stress, the path of practice leading to the cessation of stress]. 

[form, feeling, perception, fabrications, consciousness]. 

[eye, ear, nose, tongue, body, intellect]. 

[mindfulness, analysis of qualities, persistence, rapture, serenity, concentration, equanimity]. 

[right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration]. 

[seven stations of consciousness and two spheres: 

There are beings with diversity of body and diversity of perception, such as human beings, some devas, and some beings in the lower realms. This is the first station of consciousness. 

There are beings with diversity of body and singularity of perception, such as the devas of the Brahma hosts generated by the first [jhana]. This is the second station of consciousness. 

There are beings with singularity of body and diversity of perception, such as the Radiant Devas. This is the third station of consciousness. 

There are beings with singularity of body and singularity of perception, such as the Beautifully Lustrous Devas. This is the fourth station of consciousness. 

There are beings who, with the complete transcending of perceptions of [physical] form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, thinking, 'Infinite space,' arrive at the sphere of the infinitude of space. This is the fifth station of consciousness. 

There are beings who, with the complete transcending of the sphere of the infinitude of space, thinking, 'Infinite consciousness,' arrive at the sphere of the infinitude of consciousness. This is the sixth station of consciousness. 

There are beings who, with the complete transcending of the sphere of the infinitude of consciousness, thinking, 'There is nothing,' arrive at the sphere of nothingness. This is the seventh station of consciousness. 

The sphere of non-percipient beings and, second, the sphere of neither perception nor non-perception. These are the two spheres. {Maha Nidana Suttanta, DN 15}] 

[the right view of one beyond training, the right resolve of one beyond training, the right speech of one beyond training, the right action of one beyond training, the right livelihood of one beyond training, the right effort of one beyond training, the right mindfulness of one beyond training, the right concentration of one beyond training, the right knowledge of one beyond training, the right release of one beyond training {Maha-Cattarisaka Sutta, MN 117}]. 

5. Mangala Sutta -- Protection 

Many devas and humans beings
give thought to protection,
desiring well-being.
Tell, then, the highest protection. 

Not consorting with fools,
consorting with the wise,
paying homage to those worthy of homage:
This is the highest protection. 

Living in a civilized land,
having made merit in the past,
directing oneself rightly:
This is the highest protection. 

Broad knowledge, skill,
well-mastered discipline,
well-spoken words:
This is the highest protection. 

Support for one's parents,
assistance to one's wife and children,
consistency in one's work:
This is the highest protection. 

Generosity, living in rectitude,
assistance to one's relatives,
deeds that are blameless:
This is the highest protection. 

Avoiding, abstaining from evil;
refraining from intoxicants,
being heedful of the qualities of the mind:
This is the highest protection. 

Respect, humility,
contentment, gratitude,
hearing the Dhamma on timely occasions:
This is the highest protection. 

Patience, composure,
seeing contemplatives,
discussing the Dhamma on timely occasions:
This is the highest protection. 

Austerity, celibacy,
seeing the Noble Truths,
realizing Unbinding:
This is the highest protection. 

A mind that, when touched
by the ways of the world,
is unshaken, sorrowless, dustless, secure:
This is the highest protection. 

Everywhere undefeated
when acting in this way,
people go everywhere in well-being:
This is their highest protection. 

6. Ratana Sutta -- Treasures 

Whatever spirits have gathered here,
-- on the earth, in the sky -- 
may you all be happy
& listen intently to what I say. 

Thus, spirits, you should all be attentive.
Show kindness to the human race.
Day & night they give offerings,
so, being heedful, protect them. 

Whatever wealth -- here or beyond -- 
whatever exquisite treasure in the heavens,
does not, for us, equal the Tathagata.
This, too, is an exquisite treasure in the Buddha.
By this truth may there be well-being. 

The exquisite Deathless -- ending, dispassion -- 
discovered by the Sakyan Sage in concentration:
There is nothing to equal that Dhamma.
This, too, is an exquisite treasure in the Dhamma.
By this truth may there be well-being. 

What the excellent Awakened One extolled as pure
and called the concentration
of unmediated knowing:
No equal to that concentration can be found.
This, too, is an exquisite treasure in the Dhamma.
By this truth may there be well-being. 

The eight persons -- the four pairs -- 
praised by those at peace:
They, disciples of the One Well-Gone, deserve offerings.
What is given to them bears great fruit.
This, too, is an exquisite treasure in the Sangha.
By this truth may there be well-being. 

Those who, devoted, firm-minded,
apply themselves to Gotama's message,
on attaining their goal, plunge into the Deathless,
freely enjoying the Liberation they've gained.
This, too, is an exquisite treasure in the Sangha.
By this truth may there be well-being. 

An Indra pillar,[1] planted in the earth,
that even the four winds cannot shake:
that, I tell you, is like the person of integrity,
who -- having comprehended
the noble truths -- sees.
This, too, is an exquisite treasure in the Sangha.
By this truth may there be well-being. 

Those who have seen clearly the noble truths
well-taught by the one of deep discernment -- 
regardless of what [later] might make them heedless -- 
will come to no eighth state of becoming. [2]
This, too, is an exquisite treasure in the Sangha.
By this truth may there be well-being. 

At the moment of attaining sight,
one abandons three things:
identity-views, uncertainty,
& any attachment to precepts & practices. [3]
One is completely released
from the four states of deprivation, [4]
and incapable of committing
the six great wrongs. [5]
This, too, is an exquisite treasure in the Sangha.
By this truth may there be well-being. 

Whatever bad deed one may do
-- in body, speech, or in mind -- 
one cannot hide it:
an incapability ascribed
to one who has seen the Way.
This, too, is an exquisite treasure in the Sangha.
By this truth may there be well-being. 

Like a forest grove with flowering tops
in the first month of the heat of the summer,
so is the foremost Dhamma he taught,
for the highest benefit, leading to Unbinding.
This, too, is an exquisite treasure in the Buddha.
By this truth may there be well-being. 

Foremost,
foremost-knowing,
foremost-giving,
foremost-bringing,
unexcelled, he taught the
foremost Dhamma.
This, too, is an exquisite treasure in the Buddha.
By this truth may there be well-being. 

Ended the old, there is no new taking birth.
dispassioned their minds toward further becoming,
they, with no seed, no desire for growth,
the prudent, go out like this flame.
This, too, is an exquisite treasure in the Sangha.
By this truth may there be well-being. 

Whatever spirits have gathered here,
-- on the earth, in the sky -- 
let us pay homage to the Buddha,
the Tathagata worshipped by beings
human & divine.
May there be
well-being. 

Whatever spirits have gathered here,
-- on the earth, in the sky -- 
let us pay homage to the Dhamma
& the Tathagata worshipped by beings
human & divine.
May there be
well-being. 

Whatever spirits have gathered here,
-- on the earth, in the sky -- 
let us pay homage to the Sangha
& the Tathagata worshipped by beings
human & divine.
May there be
well-being. 

Notes:

1. Indra-pillar: A tall hardwood pillar, planted at the entrance to a village. [Go back]

2. The person who has reached this stage in the practice will be reborn at most seven more times. [Go back]

3. These three qualities are the fetters abandoned when one gains one's first glimpse of Unbinding at Stream-entry (the moment when one enters the stream to full Awakening). [Go back]

4. Four states of deprivation: rebirth as an animal, a hungry shade, an angry demon, or a denizen of hell. In the Buddhist cosmology, none of these states is eternal. [Go back]

5. The six great wrongs: murdering one's mother, murdering one's father, murdering an Arahant (fully Awakened individual), wounding a Buddha, causing a schism in the Sangha, or choosing anyone other than a Buddha as one's foremost teacher. [Go back]

7. Tirokudda Kanda -- Hungry Shades Outside the Walls

Outside the walls they stand,
& at crossroads.
At door posts they stand,
returning to their old homes.
But when a meal with plentiful food & drink is served,
no one remembers them:
Such is the kamma of living beings. 

Thus those who feel sympathy for their dead relatives
give timely donations of proper food & drink
-- exquisite, clean -- 
[thinking:] "May this be for our relatives.
May our relatives be happy!" 

And those who have gathered there,
the assembled shades of the relatives,
with appreciation give their blessing
for the plentiful food & drink:
"May our relatives live long
because of whom we have gained [this gift].
We have been honored,
and the donors are not without reward!" 

For there [in their realm] there's
no farming,
no herding of cattle,
no commerce,
no trading with money.
They live on what is given here,
hungry shades
whose time here is done. 

As water raining on a hill
flows down to the valley,
even so does what is given here
benefit the dead.
As rivers full of water
fill the ocean full,
even so does what is given here
benefit the dead. 

"He gave to me, she acted on my behalf,
they were my relatives, companions, friends":
Offerings should be given for the dead
when one reflects thus
on things done in the past.
For no weeping,
no sorrowing
no other lamentation
benefits the dead
whose relatives persist in that way.
But when this offering is given, well-placed in the Sangha,
it works for their long-term benefit
and they profit immediately.

In this way the proper duty to relatives has been shown,
great honor has been done to the dead,
and monks have been given strength: 

The merit you've acquired
isn't small. 

8. Nidhi Kanda -- The Reserve Fund

A person stashes a fund away,
deep underground, at the water line:
"When a need or duty arises,
this will provide for my needs,
for my release if I'm denounced by the king,
molested by thieves,
in case of debt, famine, or accidents."
With aims like this
in the world
a reserve fund is stashed away. 

But no matter how well it's stored,
deep underground, at the water line,
it won't all always serve one's need.
The fund gets shifted from its place,
or one's memory gets confused;
or -- unseen -- 
water serpents make off with it,
spirits steal it,
or hateful heirs run off with it.
When one's merit's ended,
it's totally destroyed. 

But when a man or woman
has laid aside a well-stored fund
of generosity, virtue,
restraint, & self-control,
with regard to a shrine,
the Sangha,
a fine individual,
guests,
mother, father,
or elder sibling:
That's a well-stored fund.
It can't be wrested away.
It follows you along.
When, having left this world,
for wherever you must go,
you take it with you.
This fund is not held in common with others,
& cannot be stolen by thieves.

So, prudent, you should make merit,
the fund that will follow you along.
This is the fund
that gives all they want
to beings human, divine. 

Whatever devas aspire to,
all that is gained by this.
A fine complexion, fine voice,
a body well-built, well-formed,
lordship, a following:
all that is gained by this.
Earthly kingship, supremacy,
the bliss of an emperor,
kingship over devas in the heavens:
all that is gained by this.
The attainment of the human state,
any delight in heaven,
the attainment of Unbinding:
all that is gained by this.
Excellent friends,
appropriate application, [1]
mastery of clear knowing & release: [2]
all that is gained by this.
Acumen, [3] emancipations, [4]
the perfection of disciplehood:
all that is gained by this.
Private Awakening, [5]
Buddhahood:
all that is gained by this. 

So powerful is this,
the accomplishment of merit.
Thus the wise, the prudent,
praise the fund of merit
already made. 

Notes:

1. Proper practice of the Dhamma. [Go back]

2. Clear knowing = knowledge of previous lives, knowledge of the passing away and arising (rebirth) of beings, knowledge of the ending of the mental effluents: sensual passion, becoming, views, ignorance. Release = release from the cycle of rebirth. [Go back]

3. Acumen = acumen with regard to the Dhamma, to its meaning, to language, & to quick-wittedness. These four talents are found in some, but not all, Arahants. [Go back]

4. Emancipations. The Maha Nidana Suttanta [DN 15] describes the eight emancipations as follows: 

"Possessed of form, one sees forms. This is the first emancipation. 

"Not percipient of form internally, one sees forms externally. This is the second emancipation. 

"One is intent only on the beautiful. This is the third emancipation. With the complete transcending of perceptions of [physical] form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, thinking, 'Infinite space,' one enters and remains in the sphere of the infinitude of space. This is the fourth emancipation. With the complete transcending of the sphere of the infinitude of space, thinking, 'Infinite consciousness,' one enters and remains in the sphere of the infinitude of consciousness. This is the fifth emancipation. 

"With the complete transcending of the sphere of the infinitude of consciousness, thinking, 'There is nothing,' one enters and remains in the sphere of nothingness. This is the sixth emancipation. 

"With the complete transcending of the sphere of nothingness, one enters and remains in the sphere of neither perception nor non-perception. This is the seventh emancipation. 

"With the complete transcending of the sphere of neither perception nor non-perception, one enters and remains in the cessation of perception and feeling. This is the eighth emancipation. 

"Now, when a monk attains these eight emancipations in forward order, in reverse order, in forward and reverse order, when he attains them and emerges from them wherever he wants, however he wants, and for as long as he wants, when through the ending of the mental fermentations he enters and remains in the fermentation-free release of awareness and release of discernment, having directly known it and realized it in the here and now, he is said to be a monk released in both ways. And as for another release in both ways, higher or more sublime than this, there is none." [Go back]

5. Private Awakening: Awakening as a Private Buddha, one who can gain Awakening without relying on the teachings of others, but who cannot formulate the Dhamma in the way a Full Buddha can. [Go back]

9. Karaniya Metta Sutta -- Good Will

This is to be done by one skilled in aims
who wants to break through to the state of peace:
Be capable, upright, & straightforward,
easy to instruct, gentle, & not conceited,
content & easy to support,
with few duties, living lightly,
with peaceful faculties, masterful,
modest, & no greed for supporters. 

Do not do the slightest thing
that the wise would later censure. 

Think: Happy, at rest,
may all beings be happy at heart.
Whatever beings there may be,
weak or strong, without exception,
long, large,
middling, short,
subtle, blatant,
seen & unseen,
near & far,
born & seeking birth:
May all beings be happy at heart. 

Let no one deceive another
or despise anyone anywhere,
or through anger or irritation
wish for another to suffer. 

As a mother would risk her life
to protect her child, her only child,
even so should one cultivate a limitless heart
with regard to all beings.
With good will for the entire cosmos,
cultivate a limitless heart:
Above, below, & all around,
unobstructed, without hostility or hate.
Whether standing, walking,
sitting, or lying down,
as long as one is alert,
one should be resolved on this mindfulness.
This is called a sublime abiding
here & now. 

Not taken with views,
but virtuous & consummate in vision,
having subdued desire for sensual pleasures,
one never again
will lie in the womb. 

Source: http://www.accesstoinsight.org/canon/khuddaka/khp/index.html