Tu Viện Quảng Đức105 Lynch Rd, Fawkner, Vic 3060. Australia. Tel: 9357 3544. quangduc@quangduc.com* Viện Chủ: HT Tâm Phương, Trụ Trì: TT Nguyên Tạng   

87 - Piyajatika Sutta From One Who Is Dear

20/03/201417:19(Xem: 3168)
87 - Piyajatika Sutta From One Who Is Dear

The Majjhima Nikaya

The Middle Length Discourses

---o0o---

Majjhima Nikaya 87

Piyajatika Sutta

From One Who Is Dear

Translated from the Pali by Thanissaro Bhikkhu.
---o0o---

I have heard that on one occasion the Blessed One was staying near Savatthi at Jeta's Grove, Anathapindika's monastery. Now at that time a certain householder's dear & beloved little son, his only child, had died. Because of his death, the father had no desire to work or to eat. He kept going to the cemetery and crying out, "Where have you gone, my only little child? Where have you gone, my only little child?"

Then he went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there the Blessed One said to him, "Householder, your faculties are not those of one who is steady in his own mind. There is an aberration in your faculties."

"Lord, how could there not be an aberration in my faculties? My dear & beloved little son, my only child, has died. Because of his death, I have no desire to work or to eat. I keep going to the cemetery and crying out, 'Where have you gone, my only little child? Where have you gone, my only little child?'"

"That's the way it is, householder. That's the way it is -- for sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear."

"But lord, who would ever think that sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear? Happiness & joy are born from one who is dear, come springing from one who is dear." So the householder, not delighting in the Blessed One's words, rejecting the Blessed One's words, got up from his seat and left.

Now at that time a large number of gamblers were playing dice not far from the Blessed One. So the householder went to them and, on arrival, said to them, "Just now, venerable sirs, I went to Gotama the contemplative and, on arrival, having bowed down to him, sat to one side. As I was sitting there, Gotama the contemplative said to me, 'Householder, your faculties are not those of one who is steady in his own mind. There is an aberration in your faculties.'

"When this was said, I said to him, 'Lord, how could there not be an aberration in my faculties? My dear & beloved little son, my only child, has died. Because of his death, I have no desire to work or to eat. I keep going to the cemetery and crying out, "Where have you gone, my only little child? Where have you gone, my only little child?"'

"'That's the way it is, householder. That's the way it is -- for sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear.'

"'But, lord, who would ever think that sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear? Happiness & joy are born from one who is dear, come springing from one who is dear.' So, not delighting in the words of Gotama the contemplative, rejecting them, I got up from my seat and left."

"That's the way it is, householder [said the gamblers]. That's the way it is. Happiness & joy are born from one who is dear, come springing from one who is dear."

So the householder left, thinking, "I agree with the gamblers."

Eventually, word of this conversation made its way into the king's inner chambers. Then King Pasenadi Kosala addressed Queen Mallika, "Mallika, your contemplative, Gotama, has said this: 'Sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear.'"

"If that was said by the Blessed One, great king, then that's the way it is."

"No matter what Gotama the contemplative says, Mallika endorses it: 'If that was said by the Blessed One, great king, then that's the way it is.' Just as, no matter what his teacher says, a pupil endorses it: 'That's the way it is, teacher. That's the way is.' In the same way, no matter what Gotama the contemplative says, Mallika endorses it: 'If that was said by the Blessed One, great king, then that's the way it is.' Go away, Mallika! Out of my sight!"

Then Queen Mallika called for the brahman Nalijangha: "Come, brahman. Go to the Blessed One and, on arrival, showing reverence with your head to his feet in my name, ask whether he is free from illness & affliction, is carefree, strong, & living in comfort, saying: 'Queen Mallika, lord, shows reverence with her head to your feet and asks whether you are free from illness & affliction, are carefree, strong, & living in comfort.' And then say: 'Lord, did the Blessed One say that sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear?' Whatever the Blessed One says, remember it well and tell it to me. For Tathagatas do not speak what is untrue."

"Yes, madam," the brahman Nalijangha responded to Queen Mallika. Going to the Blessed One, on arrival he exchanged courteous greetings with the Blessed One. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there he said to the Blessed One: "Master Gotama, Queen Mallika shows reverence with her head to your feet and asks whether you are free from illness & affliction, are carefree, strong, & living in comfort. And she says further: 'Lord, did the Blessed One say that sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear?'"

"That's the way it is, brahman. That's the way it is. Sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear. And it's through this sequence of events that it may be understood how sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear.

"Once in this same Savatthi there was a woman whose mother died. Owing to her mother's death she went mad, out of her mind, and wandering from street to street, crossroads to crossroads, would say, 'Have you seen my mother? Have you seen my mother?' It's through this sequence of events that it may be understood how sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear.

"Once in this same Savatthi there was a woman whose father died...whose brother died...whose sister died...whose son died...whose daughter died...whose husband died. Owing to his death she went mad, out of her mind, and wandering from street to street, crossroads to crossroads, would say, 'Have you seen my husband? Have you seen my husband?' It's through this sequence of events that it may be understood how sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear.

"Once in this same Savatthi there was a man whose mother died. Owing to her death he went mad, out of his mind, and wandering from street to street, crossroads to crossroads, would say, 'Have you seen my mother? Have you seen my mother?' It's through this sequence of events that it may be understood how sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear.

"Once in this same Savatthi there was a man whose father died...whose brother died...whose sister died...whose son died...whose daughter died...whose wife died. Owing to her death he went mad, out of his mind, and wandering from street to street, crossroads to crossroads, would say, 'Have you seen my wife? Have you seen my wife?' It's through this sequence of events that it may be understood how sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear.

"Once in this same Savatthi there was a wife who went to her relatives' home. Her relatives, having separated her from her husband, wanted to give her to another against her will. So she said to her husband, 'These relatives of mine, having separated us, want to give me to another against my will,' whereupon he cut her in two and slashed himself open, thinking, 'Dead we will be together.' It's through this sequence of events that it may be understood how sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear."

Then the brahman Nalijangha, delighting in & approving of the Blessed One's words, got up from his seat and went to Queen Mallika. On arrival, he told her all that had been said in his conversation with the Blessed One.

Then Queen Mallika went to King Pasenadi Kosala and on arrival said to him, "What do you think, great king: Is Princess Vajiri dear to you?"

"Yes, Mallika, Princess Vajiri is dear to me."

"And what do you think: would sorrow, lamentation, pain, distress, & despair arise in you from any change & aberration in Princess Vajiri?"

"Mallika, any change & aberration in Princess Vajiri would mean an aberration of my very life. How could sorrow, lamentation, pain, distress, & despair not arise in me?"

"Great king, it was in connection with this that the Blessed One -- the One who knows, the One who sees, worthy, & rightly self-awakened -- said, 'Sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear.'

"Now what do you think, great king: Is the noble Queen Vasabha dear to you?...Is [your son] General Vidudabha dear to you?...Am I dear to you?"

"Yes, Mallika, you are dear to me."

"And what do you think: would sorrow, lamentation, pain, distress, & despair arise in you from any change & aberration in me?"

"Mallika, any change & aberration in you would mean an aberration of my very life. How could sorrow, lamentation, pain, distress, & despair not arise in me?"

"Great king, it was in connection with this that the Blessed One -- the One who knows, the One who sees, worthy, & rightly self-awakened -- said, 'Sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear.'

"Now what do you think, great king: Are [your subjects] the Kasis & Kosalans dear to you?"

"Yes, Mallika, the Kasis & Kosalans are dear to me. It is through the might of the Kasis & Kosalans that we use Kasi sandalwood and wear garlands, scents, & ointments."

"And what do you think: would sorrow, lamentation, pain, distress, & despair arise in you from any change & aberration in the Kasis & Kosalans?"

"Mallika, any change & aberration in the Kasis & Kosalans would mean an aberration of my very life. How could sorrow, lamentation, pain, distress, & despair not arise in me?"

"Great king, it was in connection with this that the Blessed One -- the One who knows, the One who sees, worthy, & rightly self-awakened -- said, 'Sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear.'"

"It's amazing, Mallika. It's astounding: how deeply the Blessed One sees, having pierced through, as it were, with discernment. Come Mallika: Give me the ablution water." Then King Pasenadi Kosala, rising from his seat and arranging his upper robe over one shoulder, payed homage in the direction of the Blessed One with his hands palm-to-palm in front of his heart, and exclaimed three times:

Homage to the Blessed One, worthy & rightly self-awakened!
Homage to the Blessed One, worthy & rightly self-awakened!
Homage to the Blessed One, worthy & rightly self-awakened!

Gửi ý kiến của bạn
Tắt
Telex
VNI
Tên của bạn
Email của bạn
24/04/2019(Xem: 10484)
Chanting - The Heart Sutra in English - Su Co Giac Anh
11/12/2018(Xem: 10499)
Social Values-In The Metta Sutta by_Dr. Bokanoruwe Dewananda
22/05/2018(Xem: 40806)
The Buddhist community is extremely upset by the inappropriate and disrespectful use of the image of Buddha, The Buddhist community is extremely upset by the inappropriate and disrespectful use of the image of Buddha, in a display at the National Gallery of Victoria (NGV) entitled the 'Eternity-Buddha in Nirvana, the Dying Gaul, Farnese Hercules, Night, Day, Sartyr and Bacchante, Funerary Genius, Achilles, Persian Soldier Fighting, Dancing Faun, Crouching Aphrodite, Narcisse Couché, Othryades the Spartan Dying, the Fall of Icarus, A River, Milo of Croton'. It can also be seen at: https://www.ngv.vic.gov.au/explore/collection/work/131149/ Although this display has been in place for some months, we have only just been made aware of its' existence. We are not usually outspoken, but this display desecrates the image of Buddha by placing images of these mythical images on him and in doing so, showing no apparent regard or respect for Him.
29/05/2017(Xem: 3308)
Dhamma is a teaching. Pada is a verse. Dhammapada is a basic scripture in Buddhism, has 423 verses in 26 chapters. Each verse has a meaning that shows a noble way of living. In India, there was the Rigveda as the ancient scriptures of the Hindu. Likewise, Dhammapada was also considered as a sacred ancient Buddhist scripture which nurtures the noble thought for Buddhist followers, monks, or nuns. The content of the Dhammapada (based on the translated text by venerable Thích Minh Châu) is as follows:
27/03/2017(Xem: 36561)
The Seeker's Glossary of Buddhism By Sutra Translation Committee of USA/Canada This is a revised and expanded edition of The Seeker's Glossary of Buddhism. The text is a compendium of excerpts and quotations from some 350 works by monks, nuns, professors, scholars and other laypersons from nine different countries, in their own words or in translation. The editors have merely organized the material, adding a few connecting thoughts of their own for ease in reading.
04/06/2016(Xem: 3026)
Thus have I heard, at one time the Buddha was staying at Isipatana, near Varanasi. At that time, the Blessed One expounded the supreme knowledge he had realised to the group of five ascetics. "There are two extremes that one who has gone forth from worldly life should not practise. Which two? 1) That which is devoted to sensual pleasure with reference to sense objects, which is lowly, common, vulgar, unworthy and unprofitable; and 2) That which is devoted to self-affliction, which is painful, unworthy and unprofitable. Avoiding both of these extremes, the Middle Path realised by the Tathagata produces vision and knowledge, and leads to tranquility, to direct insight, to the extinction of defilements, to enlightenment, to Nibbana."
04/11/2014(Xem: 11532)
The Bodhisattva Avalokitesvara, from the deep course of Prajna Wisdom, saw clearly that all five skandhas are empty, thus sundered all bonds of suffering. Sariputra, know then: form does not differ from emptiness, nor does emptiness differ from form. Form is no other than emptiness, emptiness no other than form. The same is true of feelings, perceptions, impulses and consciousness. Sariputra, all dharmas are marked with emptiness. None are born or die, nor are they defiled or immaculate, nor do they wax or wane. Therefore, where there is emptiness, there is no form, no feeling, no perception, no impulse, nor is there consciousness. No eye, ear, nose, tongue, body, or mind. No color, sound, smell, taste, touch, or object of mind. There is no domain of sight, nor even domain of mind consciousness. There is no ignorance, nor is there ceasing of ignorance. There is no withering, no death, nor is there ceasing of withering and death. There is no suffering, or cause of suffering, or c
20/03/2014(Xem: 3331)
The Pali Canon is a vast body of literature: in English translation the texts add up to several thousand printed pages. Most (but not all) of the Canon has already been published in English over the years. Although only a small fraction of these texts are available on this website, this collection can be a good place to start.
05/04/2011(Xem: 5860)
The Five Mindfulness Trainings are one of the most concrete ways to practice mindfulness. They are nonsectarian, and their nature is universal. They are true practices of compassion and understanding. All spiritual traditions have their equivalent to the Five Mindfulness Trainings. The first training is to protect life, to decrease violence in onc-self, in the family and in society. The second training is to practice social justice, generosity, not stealing and not exploiting other living beings. The third is the practice of responsible sexual behavior in order to protect individuals, couples, families and children. The fourth is the practice of deep listening and loving speech to restore communication and reconcile. The fifth is about mindful consumption, to help us not bring toxins and poisons into our body or mind.
19/10/2010(Xem: 2279)
The Tipitaka (Pali ti, "three," + pitaka, "baskets"), or Pali Canon, is the collection of primary Pali language texts which form the doctrinal foundation of Theravada Buddhism. Together with the ancient commentaries, they constitute the complete body of classical Theravada texts. The Pali Canon is a vast body of literature: in English translation the texts add up to several thousand printed pages. Most (but not all) of the Canon has already been published in English over the years. Although only a small fraction of these texts are available on this website, this collection can be a good place to start.
facebook youtube google-plus linkedin twitter blog
Nguyện đem công đức này, trang nghiêm Phật Tịnh Độ, trên đền bốn ơn nặng, dưới cứu khổ ba đường,
nếu có người thấy nghe, đều phát lòng Bồ Đề, hết một báo thân này, sinh qua cõi Cực Lạc.

May the Merit and virtue,accrued from this work, adorn the Buddhas pureland,
Repay the four great kindnesses above, andrelieve the suffering of those on the three paths below,
may those who see or hear of these efforts generates Bodhi Mind, spend their lives devoted to the Buddha Dharma,
the Land of Ultimate Bliss.

Quang Duc Buddhist Welfare Association of Victoria
Tu Viện Quảng Đức | Quang Duc Monastery
Most Venerable Thich Tam Phuong | Senior Venerable Thich Nguyen Tang
Address: Quang Duc Monastery, 105 Lynch Road, Fawkner, Vic.3060 Australia
Tel: 61.03.9357 3544 ; Fax: 61.03.9357 3600
Website: http://www.quangduc.com
http://www.tuvienquangduc.com.au (old)
Xin gửi Xin gửi bài mới và ý kiến đóng góp đến Ban Biên Tập qua địa chỉ:
quangduc@quangduc.com