(It. 78, Phật thuyết như vậy)
Có ba hạng người này xuất hiện ở đời, xuất hiện đem lại hạnh phúc cho nhiều người, an lạc cho nhiều người, vì lòng thương tưởng cho đời, vì lợi ích, vì hạnh phúc, vì an lạc cho chư Thiên và loài Người. Thế nào là ba?
Ở đây, này các Tỷ-kheo, Như Lai xuất hiện ở đời, bậc A-la-hán, Chánh Ðẳng Giác, Minh Hạnh Túc, Thiện Thệ, Thế Gian Giải, Vô Thượng Sĩ, Ðiều Ngự Trượng Phu, Thiên Nhân Sư, Phật, Thế Tôn. Ngài thuyết pháp sơ thiện, trung thiện, hậu thiện, có nghĩa, có văn, trình bày Phạm hạnh hoàn toàn viên mãn thanh tịnh. Này các Tỷ-kheo, đây là hạng người thứ nhất xuất hiện ở đời, xuất hiện đem lại hạnh phúc cho nhiều người, an lạc cho nhiều người, vì lòng thương tưởng cho đời, vì lợi ích, vì hạnh phúc, vì an lạc, cho chư Thiên và loài Người.
Lại nữa này các Tỷ-kheo, đệ tử của bậc Ðạo Sư ấy, bậc A-la-hán, các lậu hoặc đã đoạn tận, Phạm hạnh đã thành tựu, việc cần làm đã làm, gánh nặng đã đặt xuống, mục đích của mình đã đạt được, hữu kiết sử đã đoạn tận, đã giải thoát nhờ chánh trí. Vị ấy thuyết pháp sơ thiện, trung thiện, hậu thiện, có nghĩa, có văn, trình bày Phạm hạnh hoàn toàn viên mãn thanh tịnh. Này các Tỷ-kheo, đây là hạng người thứ hai xuất hiện ở đời, xuất hiện đem đến hạnh phúc cho nhiều người, an lạc cho nhiều người vì lòng thương tưởng cho đời, vì lợi ích, vì hạnh phúc, vì an lạc cho chư Thiên và loài Người.
Lại nữa, này các Tỷ-kheo, đệ tử bậc Ðạo Sư ấy là bậc hữu học, đang đi trên con đường, vị nghe nhiều, giới luật được gìn giữ. Vị ấy cũng thuyết pháp sơ thiện, trung thiện, hậu thiện, có nghĩa, có văn, trình bày Phạm hạnh hoàn toàn viên mãn thanh tịnh. Này các Tỷ-kheo, đây là hạng người thứ ba xuất hiện ở đời, xuất hiện đem đến hạnh phúc cho nhiều người, an lạc cho nhiều người, vì lòng thương tưởng cho đời, vì lợi ích, vì hạnh phúc, vì an lạc cho chư Thiên và loài Người.
Này các Tỷ-kheo, có ba hạng người xuất hiện ở đời, xuất hiện đem đến hạnh phúc cho nhiều người, an lạc cho nhiều người, vì lòng thương tưởng cho đời, vì lợi ích, vì hạnh phúc, vì an lạc cho chư Thiên và loài Người.
Bậc Ðạo Sư ở đời,
Ðại ẩn sĩ thứ nhất;
Tiếp nối theo vị ấy
Là đệ tử Ðạo Sư,
Ðã tu tập hoàn mãn;
Tiếp đến bậc hữu học,
Ðang đi trên con đường,
Bậc nghe nhiều học nhiều,
Bậc giới đức đầy đủ.
Ba vị tối thượng này,
Giữa chư Thiên, loài Người,
Bậc tác thành hào quang,
Bậc tuyên bố Chánh pháp
Mở toang cửa bất tử,
Ðã giúp đỡ nhiều người.
Thoát ly khỏi ách nạn.
Những ai tùy bước theo,
Con đường khéo thuyết giảng,
Bởi bậc Vô Thượng Sĩ,
Bậc cầm đầu lữ hành,
Vị ấy tại đời này,
Chấm dứt mọi khổ đau,
Những vị không phóng dật,
Trong giáo lý Thiện Thệ.
* * *
(English translation by John D. Ireland)
"Bhikkhus, these three persons appearing in the world appear for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of devas and humans. What three?
"Here, bhikkhus, a Tathagata appears in the world, an Arahant, a Fully Enlightened One, possessing perfect knowledge and conduct, a sublime one, a world-knower, an unsurpassed leader of persons to be tamed, a teacher of devas and humans, an enlightened one, a Lord. He teaches Dhamma that is good at the outset, good in the middle, and good at the end, with its correct meaning and wording, and he proclaims the holy life in its fulfillment and complete purity. This, bhikkhus, is the first person appearing in the world who appears for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of devas and humans.
"Next, bhikkhus, there is a disciple of that teacher, an arahant, one whose taints are destroyed, the holy life fulfilled, who has done what had to be done, laid down the burden, attained the goal, destroyed the fetters of being, and is completely released through final knowledge. He teaches Dhamma... and he proclaims the holy life in its fulfillment and complete purity. This, bhikkhus, is the second person appearing in the world... for the good, welfare, and happiness of devas and humans.
"And next, bhikkhus, there is a disciple of that teacher, a learner who is following the path, who has learned much and is of virtuous conduct. He teaches Dhamma... and he proclaims the holy life in its fulfillment and complete purity. This, bhikkhus, is the third person appearing in the world... for the good, welfare, and happiness of devas and humans.
"These, bhikkhus, are the three persons appearing in the world who appear for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of devas and humans."
The teacher, the great sage,
Is the first in the world;
Following him is the disciple
Whose composure is perfected;
And then the learner training on the path,
One who has learned much and is virtuous.
These three are chief amongst devas and humans:
Illuminators, preaching Dhamma,
Opening the door to the Deathless,
They free many people from bondage.
Those who follow the path
Well taught by the unsurpassed
Caravan-leader, who are diligent
In the Sublime One's dispensation,
Make an end of suffering
Within this very life itself
*
Wednesday, 26 August 2009
Saturday, 22 August 2009
Melodious Chanting: Good or Bad?
"Bhikkhus, there are five dangers of reciting the Dhamma with a musical intonation. What five? - Oneself gets attached to the sound, - others get attached to the sound, - householders are annoyed, saying, “Just as we sing, these sons of the Sakyan sing”, - the concentration of those who do not like the sound is destroyed, and - later generations copy it. These, monks, are the five dangers of reciting the Dhamma with a musical intonation". (Ghitassara Sutta, AN 5.209)
*
From: Bhikkhu Khantipalo, Lay Buddhist Practice (1982) http://www.accesstoinsight.org/lib/authors/khantipalo/wheel206.html#chanting
Chanting In Theravada Buddhist countries, the traditional verses and passages, as well as the Discourses of the Buddha, whether used in services or for other occasions, are usually recited in Pali, the language spoken by the Buddha. In each country there are somewhat different traditions of chanting and pronunciation of Pali. (In other Buddhist lands also, traditions exist for the chanting of Buddhist scriptures, usually in a special and now archaic form of the vernaculars).
Besides the established traditions of Pali chanting, there are also, in countries like Thailand, ways of chanting in the language of the people. Few lay people understand the grammar of Pali though many may know a number of important phrases and terms in that language, so we find that lay people (and sometimes bhikkhus as well) chant in Pali following each phrase with a translation in the vernacular. This can often be heard in Thailand where school children also chant verses composed in Thai on the respect that should be given to the Buddha, Dhamma, Sangha, parents and teachers (the Five Treasures).
In countries where Buddhism is either newly introduced or again flourishing after a period of neglect, there may be very few who understand Pali, while, on the other hand, many may wish for some devotional and reflective practice for their daily lives. Hence the short number of texts suggested here are all in English.
Then comes the question of how to chant in this language. Lay Buddhists can be guided by the Buddha's words when some bhikkhus began to sing the Dhamma:
Bhikkhus, there are these five dangers when Dhamma is chanted with a long, singing sound: 1) He is pleased with himself regarding that sound, (= pride) 2) others are pleased regarding that sound (they have regard for it but not for Dhamma) 3) householders look down upon him (as music is for those who enjoy sense-pleasures) 4) while trying for accuracy of sound his concentration is broken, (he neglects the meaning of what he is chanting) 5) people coming after fall into views (by emulation) ("saying: Our teachers and preceptors sang it thus" [Commentary] — a source of both pride and quarreling among later generations of Buddhists). — Vinaya Pitaka, ii. 108
From these five disadvantages we understand that it is disrespectful for a bhikkhu to sing or intone the Dhamma in such a way that its meaning is lost. This rule, of course, does not apply to lay people but in Buddhist lands the latter, perhaps guided by the conduct of bhikkhus, have made little or no use of music for religious purposes. After all what are we trying to achieve by chanting the words relating to the Buddha and his teaching? Is it not to gain calm through a mind concentrated on Dhamma? Then music has rather an exciting effect on many people and so is opposed to our aim.
Again, compared with western religion, Buddhism has a different aim. There, the object of chanting and singing is to make sounds pleasing to the Creator's ear, out of love or fear of him. But Buddhists are not burdened with such an idea, for our aim and goal lies within, to be attained by our own efforts, not by propitiation of an external power. Lord Buddha was one who spoke in praise of silence and restraint, so in preparing ourselves to be silent, restraint should be used in our chanting.
The various passages which have been recommended here for this purpose are embedded in much explanatory matter and people who wish to use them and any other reflections which they have found stirring, could copy them all out to form a chanting book. Then only one thing remains to be done and that will come about through daily use: learn these texts by heart. Even if one is far from home one can then quietly repeat them to oneself and so not break one's regular practice.
In the various Buddhist countries there is a great variety of chants and recollections and even neighboring monasteries may have their own traditions and not use all the same items. Those given here in English translation are among the most popular and common to most traditions. Others can be added according to individual preference and knowledge. There is no such thing as a standard morning and evening service in the Buddhist world and even between these two there may be differences of items used. So much for daily practice in the shrine room.
*
From: Bhikkhu Khantipalo, Lay Buddhist Practice (1982) http://www.accesstoinsight.org/lib/authors/khantipalo/wheel206.html#chanting
Chanting In Theravada Buddhist countries, the traditional verses and passages, as well as the Discourses of the Buddha, whether used in services or for other occasions, are usually recited in Pali, the language spoken by the Buddha. In each country there are somewhat different traditions of chanting and pronunciation of Pali. (In other Buddhist lands also, traditions exist for the chanting of Buddhist scriptures, usually in a special and now archaic form of the vernaculars).
Besides the established traditions of Pali chanting, there are also, in countries like Thailand, ways of chanting in the language of the people. Few lay people understand the grammar of Pali though many may know a number of important phrases and terms in that language, so we find that lay people (and sometimes bhikkhus as well) chant in Pali following each phrase with a translation in the vernacular. This can often be heard in Thailand where school children also chant verses composed in Thai on the respect that should be given to the Buddha, Dhamma, Sangha, parents and teachers (the Five Treasures).
In countries where Buddhism is either newly introduced or again flourishing after a period of neglect, there may be very few who understand Pali, while, on the other hand, many may wish for some devotional and reflective practice for their daily lives. Hence the short number of texts suggested here are all in English.
Then comes the question of how to chant in this language. Lay Buddhists can be guided by the Buddha's words when some bhikkhus began to sing the Dhamma:
Bhikkhus, there are these five dangers when Dhamma is chanted with a long, singing sound: 1) He is pleased with himself regarding that sound, (= pride) 2) others are pleased regarding that sound (they have regard for it but not for Dhamma) 3) householders look down upon him (as music is for those who enjoy sense-pleasures) 4) while trying for accuracy of sound his concentration is broken, (he neglects the meaning of what he is chanting) 5) people coming after fall into views (by emulation) ("saying: Our teachers and preceptors sang it thus" [Commentary] — a source of both pride and quarreling among later generations of Buddhists). — Vinaya Pitaka, ii. 108
From these five disadvantages we understand that it is disrespectful for a bhikkhu to sing or intone the Dhamma in such a way that its meaning is lost. This rule, of course, does not apply to lay people but in Buddhist lands the latter, perhaps guided by the conduct of bhikkhus, have made little or no use of music for religious purposes. After all what are we trying to achieve by chanting the words relating to the Buddha and his teaching? Is it not to gain calm through a mind concentrated on Dhamma? Then music has rather an exciting effect on many people and so is opposed to our aim.
Again, compared with western religion, Buddhism has a different aim. There, the object of chanting and singing is to make sounds pleasing to the Creator's ear, out of love or fear of him. But Buddhists are not burdened with such an idea, for our aim and goal lies within, to be attained by our own efforts, not by propitiation of an external power. Lord Buddha was one who spoke in praise of silence and restraint, so in preparing ourselves to be silent, restraint should be used in our chanting.
The various passages which have been recommended here for this purpose are embedded in much explanatory matter and people who wish to use them and any other reflections which they have found stirring, could copy them all out to form a chanting book. Then only one thing remains to be done and that will come about through daily use: learn these texts by heart. Even if one is far from home one can then quietly repeat them to oneself and so not break one's regular practice.
In the various Buddhist countries there is a great variety of chants and recollections and even neighboring monasteries may have their own traditions and not use all the same items. Those given here in English translation are among the most popular and common to most traditions. Others can be added according to individual preference and knowledge. There is no such thing as a standard morning and evening service in the Buddhist world and even between these two there may be differences of items used. So much for daily practice in the shrine room.
Friday, 21 August 2009
Going for refuge - Quy Y
Going for Refuge
Bhikkhu Thanissaro
http://www.accesstoinsight.org/lib/authors/thanissaro/refuge.html
The act of going for refuge marks the point where one commits oneself to taking the Dhamma, or the Buddha's teaching, as the primary guide to one's life. To understand why this commitment is called a "refuge," it's helpful to look at the history of the custom.
In pre-Buddhist India, going for refuge meant proclaiming one's allegiance to a patron — a powerful person or god — submitting to the patron's directives in hopes of receiving protection from danger in return. In the early years of the Buddha's teaching career, his new followers adopted this custom to express their allegiance to the Buddha, Dhamma, and Sangha, but in the Buddhist context this custom took on a new meaning.
Buddhism is not a theistic religion — the Buddha is not a god — and so a person taking refuge in the Buddhist sense is not asking for the Buddha personally to intervene to provide protection. Still, one of the Buddha's central teachings is that human life is fraught with dangers — from greed, anger, and delusion — and so the concept of refuge is central to the path of practice, in that the practice is aimed at gaining release from those dangers. Because the mind is the source both of the dangers and of release, there is a need for two levels of refuge: external refuges, which provide models and guidelines so that we can identify which qualities in the mind lead to danger and which to release; and internal refuges, i.e., the qualities leading to release that we develop in our own mind in imitation of our external models. The internal level is where true refuge is found.
Although the tradition of going to refuge is an ancient practice, it is still relevant for our own practice today, for we are faced with the same internal dangers that faced people in the Buddha's time. We still need the same protection as they. When a Buddhist takes refuge, it is essentially an act of taking refuge in the doctrine of karma: It's an act of submission in that one is committed to living in line with the principle that actions based on skillful intentions lead to happiness, while actions based on unskillful intentions lead to suffering; it's an act of claiming protection in that, by following the teaching, one hopes to avoid the misfortunes that bad karma engenders. To take refuge in this way ultimately means to take refuge in the quality of our own intentions, for that's where the essence of karma lies.
The refuges in Buddhism — both on the internal and on the external levels — are the Buddha, Dhamma, and Sangha, also known as the Triple Gem. They are called gems both because they are valuable and because, in ancient times, gems were believed to have protective powers. The Triple Gem outdoes other gems in this respect because its protective powers can be put to the test and can lead further than those of any physical gem, all the way to absolute freedom from the uncertainties of the realm of aging, illness, and death.
The Buddha, on the external level, refers to Siddhattha Gotama, the Indian prince who renounced his royal titles and went into the forest, meditating until he ultimately gained Awakening. To take refuge in the Buddha means, not taking refuge in him as a person, but taking refuge in the fact of his Awakening: placing trust in the belief that he did awaken to the truth, that he did so by developing qualities that we too can develop, and that the truths to which he awoke provide the best perspective for the conduct of our life.
The Dhamma, on the external level, refers to the path of practice the Buddha taught to this followers. This, in turn, is divided into three levels: the words of his teachings, the act of putting those teachings into practice, and the attainment of Awakening as the result of that practice. This three-way division of the word "Dhamma" acts as a map showing how to take the external refuges and make them internal: learning about the teachings, using them to develop the qualities that the Buddha himself used to attain Awakening, and then realizing the same release from danger that he found in the quality of Deathlessness that we can touch within.
The word Sangha, on the external level, has two senses: conventional and ideal. In its ideal sense, the Sangha consists of all people, lay or ordained, who have practiced the Dhamma to the point of gaining at least a glimpse of the Deathless. In a conventional sense, Sangha denotes the communities of ordained monks and nuns. The two meanings overlap but are not necessarily identical. Some members of the ideal Sangha are not ordained; some monks and nuns have yet to touch the Deathless. All those who take refuge in the Buddha, Dhamma, and Sangha become members of the Buddha's four-fold assembly (parisa) of followers: monks, nuns, male lay devotees, and female lay devotees. Although there's a widespread belief that all Buddhist followers are members of the Sangha, this is not the case. Only those who are ordained are members of the conventional Sangha; only those who have glimpsed the Deathless are members of the ideal Sangha. Nevertheless, any followers who don't belong to the Sangha in either sense of the word still count as genuine Buddhists in that they are members of the Buddha's parisa.
When taking refuge in the external Sangha, one takes refuge in both senses of the Sangha, but the two senses provide different levels of refuge. The conventional Sangha has helped keep the teaching alive for more than 2,500 years. Without them, we would never have learned what the Buddha taught. However, not all members of the conventional Sangha are reliable models of behavior. So when looking for guidance in the conduct of our lives, we must look to the living and recorded examples provided by the ideal Sangha. Without their example, we would not know (1) that Awakening is available to all, and not just to the Buddha; and (2) how Awakening expresses itself in real life.
On the internal level, the Buddha, Dhamma, and Sangha are the skillful qualities we develop in our own minds in imitation of our external models. For instance, the Buddha was a person of wisdom, purity, and compassion. When we develop wisdom, purity, and compassion in our own minds, they form our refuge on an internal level. The Buddha tasted Awakening by developing conviction, persistence, mindfulness, concentration, and discernment. When we develop these same qualities to the point of attaining Awakening too, that Awakening is our ultimate refuge. This is the point where the three aspects of the Triple Gem become one: beyond the reach of greed, anger, and delusion, and thus totally secure.
*
Bhikkhu Thanissaro
http://www.accesstoinsight.org/lib/authors/thanissaro/refuge.html
The act of going for refuge marks the point where one commits oneself to taking the Dhamma, or the Buddha's teaching, as the primary guide to one's life. To understand why this commitment is called a "refuge," it's helpful to look at the history of the custom.
In pre-Buddhist India, going for refuge meant proclaiming one's allegiance to a patron — a powerful person or god — submitting to the patron's directives in hopes of receiving protection from danger in return. In the early years of the Buddha's teaching career, his new followers adopted this custom to express their allegiance to the Buddha, Dhamma, and Sangha, but in the Buddhist context this custom took on a new meaning.
Buddhism is not a theistic religion — the Buddha is not a god — and so a person taking refuge in the Buddhist sense is not asking for the Buddha personally to intervene to provide protection. Still, one of the Buddha's central teachings is that human life is fraught with dangers — from greed, anger, and delusion — and so the concept of refuge is central to the path of practice, in that the practice is aimed at gaining release from those dangers. Because the mind is the source both of the dangers and of release, there is a need for two levels of refuge: external refuges, which provide models and guidelines so that we can identify which qualities in the mind lead to danger and which to release; and internal refuges, i.e., the qualities leading to release that we develop in our own mind in imitation of our external models. The internal level is where true refuge is found.
Although the tradition of going to refuge is an ancient practice, it is still relevant for our own practice today, for we are faced with the same internal dangers that faced people in the Buddha's time. We still need the same protection as they. When a Buddhist takes refuge, it is essentially an act of taking refuge in the doctrine of karma: It's an act of submission in that one is committed to living in line with the principle that actions based on skillful intentions lead to happiness, while actions based on unskillful intentions lead to suffering; it's an act of claiming protection in that, by following the teaching, one hopes to avoid the misfortunes that bad karma engenders. To take refuge in this way ultimately means to take refuge in the quality of our own intentions, for that's where the essence of karma lies.
The refuges in Buddhism — both on the internal and on the external levels — are the Buddha, Dhamma, and Sangha, also known as the Triple Gem. They are called gems both because they are valuable and because, in ancient times, gems were believed to have protective powers. The Triple Gem outdoes other gems in this respect because its protective powers can be put to the test and can lead further than those of any physical gem, all the way to absolute freedom from the uncertainties of the realm of aging, illness, and death.
The Buddha, on the external level, refers to Siddhattha Gotama, the Indian prince who renounced his royal titles and went into the forest, meditating until he ultimately gained Awakening. To take refuge in the Buddha means, not taking refuge in him as a person, but taking refuge in the fact of his Awakening: placing trust in the belief that he did awaken to the truth, that he did so by developing qualities that we too can develop, and that the truths to which he awoke provide the best perspective for the conduct of our life.
The Dhamma, on the external level, refers to the path of practice the Buddha taught to this followers. This, in turn, is divided into three levels: the words of his teachings, the act of putting those teachings into practice, and the attainment of Awakening as the result of that practice. This three-way division of the word "Dhamma" acts as a map showing how to take the external refuges and make them internal: learning about the teachings, using them to develop the qualities that the Buddha himself used to attain Awakening, and then realizing the same release from danger that he found in the quality of Deathlessness that we can touch within.
The word Sangha, on the external level, has two senses: conventional and ideal. In its ideal sense, the Sangha consists of all people, lay or ordained, who have practiced the Dhamma to the point of gaining at least a glimpse of the Deathless. In a conventional sense, Sangha denotes the communities of ordained monks and nuns. The two meanings overlap but are not necessarily identical. Some members of the ideal Sangha are not ordained; some monks and nuns have yet to touch the Deathless. All those who take refuge in the Buddha, Dhamma, and Sangha become members of the Buddha's four-fold assembly (parisa) of followers: monks, nuns, male lay devotees, and female lay devotees. Although there's a widespread belief that all Buddhist followers are members of the Sangha, this is not the case. Only those who are ordained are members of the conventional Sangha; only those who have glimpsed the Deathless are members of the ideal Sangha. Nevertheless, any followers who don't belong to the Sangha in either sense of the word still count as genuine Buddhists in that they are members of the Buddha's parisa.
When taking refuge in the external Sangha, one takes refuge in both senses of the Sangha, but the two senses provide different levels of refuge. The conventional Sangha has helped keep the teaching alive for more than 2,500 years. Without them, we would never have learned what the Buddha taught. However, not all members of the conventional Sangha are reliable models of behavior. So when looking for guidance in the conduct of our lives, we must look to the living and recorded examples provided by the ideal Sangha. Without their example, we would not know (1) that Awakening is available to all, and not just to the Buddha; and (2) how Awakening expresses itself in real life.
On the internal level, the Buddha, Dhamma, and Sangha are the skillful qualities we develop in our own minds in imitation of our external models. For instance, the Buddha was a person of wisdom, purity, and compassion. When we develop wisdom, purity, and compassion in our own minds, they form our refuge on an internal level. The Buddha tasted Awakening by developing conviction, persistence, mindfulness, concentration, and discernment. When we develop these same qualities to the point of attaining Awakening too, that Awakening is our ultimate refuge. This is the point where the three aspects of the Triple Gem become one: beyond the reach of greed, anger, and delusion, and thus totally secure.
*
Thursday, 20 August 2009
Tự nương tựa mình
Pháp cú (160):
Hãy nương tựa chính mình,
Chứ nương tựa ai khác?
Người khéo điều phục mình,
Ðạt chỗ tựa khó đạt.
Oneself, indeed, is one's saviour,
for what other saviour would there be?
With oneself well controlled,
one obtains a saviour difficult to find.
Đại kinh Bát-niết bàn, Trường bộ 16:
... Này Ananda, hãy tự mình là hòn đảo [*] cho chính mình, hãy tự mình nương tựa chính mình, chớ nương tựa một gì khác. Dùng Chánh pháp làm hòn đảo, dùng Chánh pháp làm chỗ nương tựa, chớ nương tựa một gì khác. Này Ananda, thế nào là vị Tỷ-kheo tự mình là hòn đảo cho chính mình, tự mình nương tựa chính mình, không nương tựa một gì khác, dùng Chánh pháp làm hòn đảo, dùng Chánh pháp làm chỗ nương tựa, không nương tựa một gì khác?
Này Ananda, ở đời, vị Tỷ-kheo, đối với thân quán thân, tinh tấn, tỉnh giác, chánh niệm, nhiếp phục mọi tham ái, ưu bi trên đời; đối với các cảm thọ quán thọ, ... đối với tâm quán tâm, ... đối với các pháp quán pháp, tinh tấn, tỉnh giác, chánh niệm, nhiếp phục mọi tham ái, ưu bi trên đời. Này Ananda, như vậy vị Tỷ-kheo tự mình là hòn đảo cho chính mình, tự mình nương tựa chính mình, không nương tựa một gì khác, dùng Chánh pháp làm hòn đảo, dùng Chánh pháp làm chỗ nương tựa, không nương tựa một gì khác.
"Therefore, Ananda, be islands unto yourselves, refuges unto yourselves, seeking no external refuge; with the Dhamma as your island, the Dhamma as your refuge, seeking no other refuge.
"And how, Ananda, is a bhikkhu an island unto himself, a refuge unto himself, seeking no external refuge; with the Dhamma as his island, the Dhamma as his refuge, seeking no other refuge?
"When he dwells contemplating the body in the body, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regard to the world; when he dwells contemplating feelings in feelings, the mind in the mind, and mental objects in mental objects, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regard to the world, then, truly, he is an island unto himself, a refuge unto himself, seeking no external refuge; having the Dhamma as his island, the Dhamma as his refuge, seeking no other refuge. ...
[*] "Dipa", có nghĩa là hòn đảo hay ngọn đèn. Vì thế, có sách dịch là "ngọn đèn", từ đó, chúng ta thường thấy cụm từ "Tự mình thắp đuốc mà đi" dùng trong sách báo Phật giáo.
Hãy nương tựa chính mình,
Chứ nương tựa ai khác?
Người khéo điều phục mình,
Ðạt chỗ tựa khó đạt.
Oneself, indeed, is one's saviour,
for what other saviour would there be?
With oneself well controlled,
one obtains a saviour difficult to find.
Đại kinh Bát-niết bàn, Trường bộ 16:
... Này Ananda, hãy tự mình là hòn đảo [*] cho chính mình, hãy tự mình nương tựa chính mình, chớ nương tựa một gì khác. Dùng Chánh pháp làm hòn đảo, dùng Chánh pháp làm chỗ nương tựa, chớ nương tựa một gì khác. Này Ananda, thế nào là vị Tỷ-kheo tự mình là hòn đảo cho chính mình, tự mình nương tựa chính mình, không nương tựa một gì khác, dùng Chánh pháp làm hòn đảo, dùng Chánh pháp làm chỗ nương tựa, không nương tựa một gì khác?
Này Ananda, ở đời, vị Tỷ-kheo, đối với thân quán thân, tinh tấn, tỉnh giác, chánh niệm, nhiếp phục mọi tham ái, ưu bi trên đời; đối với các cảm thọ quán thọ, ... đối với tâm quán tâm, ... đối với các pháp quán pháp, tinh tấn, tỉnh giác, chánh niệm, nhiếp phục mọi tham ái, ưu bi trên đời. Này Ananda, như vậy vị Tỷ-kheo tự mình là hòn đảo cho chính mình, tự mình nương tựa chính mình, không nương tựa một gì khác, dùng Chánh pháp làm hòn đảo, dùng Chánh pháp làm chỗ nương tựa, không nương tựa một gì khác.
"Therefore, Ananda, be islands unto yourselves, refuges unto yourselves, seeking no external refuge; with the Dhamma as your island, the Dhamma as your refuge, seeking no other refuge.
"And how, Ananda, is a bhikkhu an island unto himself, a refuge unto himself, seeking no external refuge; with the Dhamma as his island, the Dhamma as his refuge, seeking no other refuge?
"When he dwells contemplating the body in the body, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regard to the world; when he dwells contemplating feelings in feelings, the mind in the mind, and mental objects in mental objects, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regard to the world, then, truly, he is an island unto himself, a refuge unto himself, seeking no external refuge; having the Dhamma as his island, the Dhamma as his refuge, seeking no other refuge. ...
[*] "Dipa", có nghĩa là hòn đảo hay ngọn đèn. Vì thế, có sách dịch là "ngọn đèn", từ đó, chúng ta thường thấy cụm từ "Tự mình thắp đuốc mà đi" dùng trong sách báo Phật giáo.
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