Teacher

“A teacher, monks, should arouse in the one who shares his cell the attitude of a son; the one who shares his cell should arouse in the teacher the attitude of a father. Thus these, living with reverence, with deference, with courtesy towards one another, will come to growth, to increase, to maturity in this dhamma and discipline.” – Kd 1 (Mahāvagga)

“Anujānāmi, bhikkhave, upajjhāyaṁ. Upajjhāyo, bhikkhave, sad­dhi­vihā­ri­kamhi puttacittaṁ upaṭṭhapessati, saddhivihāriko upajjhāyamhi pitucittaṁ upaṭṭhapessati. Evaṁ te aññamaññaṁ sagāravā sappatissā sabhāgavuttino viharantā imasmiṁ dhammavinaye vuḍḍhiṁ viruḷhiṁ vepullaṁ āpajjissanti.”

“ရဟန်းတို့ ဉပဇ္ဈာယ်ဆရာကို ခွင့်ပြု၏။ ရဟန်းတို့ ဉပဇ္ဈာယ်ဆရာသည် အတူနေ တပည့်၌ သားဟူသော စိတ်ကို ထားအံ့၊ အတူနေ တပည့်သည် ဉပဇ္ဈာယ်ဆရာ၌ အဖဟူသောစိတ်ကို ထားအံ့၊ ထိုဆရာတပည့်တို့သည် အချင်းချင်းရှိသေခြင်း တုပ်ဝပ်ခြင်း တူသော အသက်မွေးခြင်း ရှိသည်ဖြစ်၍ နေသည်ရှိသော် ဤသာသနာတော်၌ ကြီပွါးစည်ပင် ပြန့်ပြောခြင်းသို့ ရောက်ကုန်လတ္တံ့။”

“Này các tỳ khưu, ta cho phép vị thầy tế độ. Này các tỳ khưu, vị thầy tế độ sẽ gợi lên ở người đệ tử tâm của người con và người đệ tử sẽ gợi lên ở vị thầy tế độ tâm của người cha. Như thế, trong khi sống cùng nhau có sự tôn kính, có sự phục tùng, có sự cư xử hài hòa với nhau, họ sẽ đạt đến sự lớn mạnh, sự tăng trưởng, sự phát triển trong Pháp và Luật này.”

Good Person Good Family

“When a good person is born in a family, it is for the good, welfare, and happiness of many people. It is for the good, welfare, and happiness of his mother and father, his wife and children, his workers and servants, his friends and companions, and ascetics and brahmins. Just as a great rain cloud, nurturing all the crops, appears for the good, welfare, and happiness of many people, so too, when a good person is born in a family, it is for the good, welfare, and happiness of many people.” – AN 5.42

“Sappuriso, bhikkhave, kule jāyamāno bahuno janassa atthāya hitāya sukhāya hoti; mātāpitūnaṁ atthāya hitāya sukhāya hoti; puttadārassa atthāya hitāya sukhāya hoti; dāsakam­ma­ka­ra­porisassa atthāya hitāya sukhāya hoti; mittāmaccānaṁ atthāya hitāya sukhāya hoti; samaṇab­rāhma­ṇā­naṁ atthāya hitāya sukhāya hoti. Seyyathāpi, bhikkhave, mahāmegho sabbasassāni sampādento bahuno janassa atthāya hitāya sukhāya hoti.”

“ရဟန်းတို့ အမျိုး၌ သူတော်ကောင်းဖြစ်ထွန်းသည်ရှိသော် များစွာသော လူအပေါင်း၏ အကျိုးရှိရန် အစီးအပွါးဖြစ်ရန် ချမ်းသာရန် ဖြစ်၏။ အမိအဖတို့၏ အကျိုးရှိရန် အစီးအပွါးဖြစ်ရန် ချမ်းသာရန်ဖြစ်၏၊ သားမယား၏ အကျိုးရှိရန် အစီးအပွါးဖြစ်ရန် ချမ်းသာရန် ဖြစ်၏၊ ကျွန်အမှုလုပ်တို့၏ အကျိုးရှိရန် အစီးအပွါးဖြစ်ရန် ချမ်းသာရန် ဖြစ်၏၊ အဆွေခင်ပွန်းတို့၏ အကျိုးရှိရန် အစီးအပွါးဖြစ်ရန်ချမ်းသာရန် ဖြစ်၏၊ သမဏဗြာဟ္မဏတို့၏ အကျိုးရှိရန် အစီးအပွါးဖြစ်ရန် ချမ်းသာရန် ဖြစ်၏။ ရဟန်းတို့ ကြီးစွာသော မိုးသည် ခပ်သိမ်းသော ကောက်စပါးတို့ကို ကောင်းစွာ ပြည့်စုံစေသည် ဖြစ်၍လူများစွာ၏ အကျိုးရှိရန် အစီးအပွါးဖြစ်ရန် ချမ်းသာရန် ဖြစ်သကဲ့သို့” … ဟု (မိန့်တော်မူ၏)။

“Bậc Chân nhân, này các Tỷ-kheo, sinh ra trong gia đình, đưa lại lợi ích, hạnh phúc và an lạc cho nhiều người; đưa lại lợi ích, hạnh phúc và an lạc cho mẹ cha; đưa lại lợi ích, hạnh phúc và an lạc cho vợ con; đưa lại lợi ích, hạnh phúc và an lạc cho các người hầu hạ, làm công; đưa lại lợi ích, hạnh phúc và an lạc cho các bạn bè, thân hữu; đưa lại lợi ích, hạnh phúc và an lạc cho các Sa-môn, Bà-la-môn. Này các Tỷ-kheo, ví như trận mưa lớn đem lại các mùa gặt được nhiều chín muồi, đưa lại lợi ích, hạnh phúc và an lạc cho nhiều người.”

「比丘們!當善人出生在家中時,他是對眾人有利益、有利、安樂者:是對父母有利益、有利、安樂者;是對妻與子有利益、有利、安樂者;是對奴僕、工人、傭人有利益、有利、安樂者;是對朋友、同事有利益、有利、安樂者;是對沙門、婆羅門有利益、有利、安樂者。猶如當大雨雲滋潤一切穀物時,它是對眾人有利益、有利、安樂者,同樣的。」

Top: Chinese Swan Goose
Middle: Eurasian Tree Sparrow
Bottom: Cattle Egret
©Ashin Sopāka 2017

Buddha Tends a Sick Monk

Now at that time a certain monk was suffering from dysentery and lay where he had fallen in his own excrement. … Then the Lord said to Ānanda: “Go and fetch water so we can wash this monk.” So Ānanda brought water and the Lord poured it out while Ānanda washed the monk all over. Then taking the monk by the head and feet, the Lord and Ānanda together carried him and laid him on a bed. Later, the Lord called the monks together and asked them: “Why monks, did you not look after that sick monk?”

“Because he was of no use to us, Lord.”

“Monks, you have no mother or father to look after you. If you do not look after each other who will? He who would nurse me, let him nurse the sick.” -Vin i 268–Vin i 311

Tena kho pana samayena aññatarassa bhikkhuno kucchi­vikārā­bādho hoti. So sake muttakarīse palipanno seti … Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi—“gacchānanda, udakaṁ āhara, imaṁ bhikkhuṁ nahāpessāmā”ti. Bhagavā udakaṁ āsiñci. Āyasmā ānando paridhovi. Bhagavā sīsato aggahesi. Āyasmā ānando pādato uccāretvā mañcake nipātesuṁ. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṁghaṁ sannipātāpetvā bhikkhū paṭipucchi – “Kissa taṁ bhikkhū na upaṭṭhentī”ti?

“Ahaṁ kho, bhante, bhikkhūnaṁ akārako; tena maṁ bhikkhū na upaṭṭhentī”ti.

“Natthi vo, bhikkhave, mātā, natthi pitā, ye vo upaṭṭhaheyyuṁ. Tumhe ce, bhikkhave, aññamaññaṁ na upaṭṭha­his­satha, atha ko carahi upaṭṭhahissati? Yo, bhikkhave, maṁ upaṭṭhaheyya so gilānaṁ upaṭṭhaheyya.”

တရံရောအခါ တပါးသောရဟန်းအား ဝမ်းသက်သောရောဂါ ဖြစ်၏။ ထိုရဟန်းသည် မိမိကျင်ကြီးကျင်ငယ်၌ လူးလှမ့်လျက်အိပ်ရ၏။ ထို့နောက် မြတ်စွာဘုရားသည် အသျှင်အာနန္ဒာကို “အာနန္ဒာ သွားချေ၊ ရေဆောင်ယူခဲ့လော့၊ ဤရဟန်းကို ရေချိုးကုန်အံ့” ဟု မိန့်တော်မူ၏။ “ကောင်းပါပြီ အသျှင်ဘုရား” ဟု ဆို၍ အသျှင် အာနန္ဒာသည် မြတ်စွာဘုရားအား ဝန်ခံ၍ ရေကိုဆောင်ယူလာ၏၊ မြတ်စွာဘုရားသည် ရေကိုသွန်းလောင်းတော်မူ၏၊ အသျှင်အာနန္ဒာသည် ဆေးကြောလေ၏၊ မြတ်စွာဘုရားသည် ဦးခေါင်းမှ ကိုင်ယူတော်မူ၏၊ အသျှင်အာနန္ဒာသည် ခြေထောက်မှ ချီမ၍ ညောင်စောင်း၌ အိပ်စေကုန်၏။ ထို့နောက် မြတ်စွားဘုရားသည် ဤအကြောင်းအရာကြောင့် ရဟန်းအပေါင်းကို စည်းဝေးစေပြီးလျှင် ရဟန်းတို့ကို “ရဟန်းတို့ အဘယ်ကြောင့် ထိုရဟန်းကို မလုပ်ကျွေးကုန်သနည်း” ဟု (မေးတော်မူ၏)။

“အသျှင်ဘုရား ဤရဟန်းသည် ရဟန်းတို့အား မလုပ်ကျွေးဘူးပါ၊ ထို့ကြောင့် ထိုရဟန်းကို ရဟန်းတို့သည် မလုပ်ကျွေးပါကုန်” ဟု (လျောက်ကုန်၏)။

ရဟန်းတို့ သင်တို့အား လုပ်ကျွေးမည့် အမိအဖတို့ မရှိကုန်၊ ရဟန်းတို့ သင်တို့သည် အချင်းချင်း မလုပ်ကျွေးခဲ့လျှင် အဘယ်သူသည် လုပ်ကျွေးလတ္တံ့နည်း။ ရဟန်းတို့ ငါဘုရားကို လုပ်ကျွေးသော ရဟန်းသည် နာဖျားသော ရဟန်းကို လုပ်ကျွေးရာ၏။

Vào lúc bấy giờ, có vị tỳ khưu nọ bị bệnh kiết lỵ. Vị ấy nằm dài ở đống phân và nước tiểu của chính mình, bị lem luốc … Khi ấy, đức Thế Tôn đã bảo đại đức Ānanda rằng:—“Này Ānanda, hãy đi và mang nước lại. Chúng ta sẽ tắm cho vị tỳ khưu này.”—“Bạch ngài, xin vâng.” Rồi đại đức Ānanda nghe theo đức Thế Tôn đã mang nước lại. Đức Thế Tôn đã xối nước. Đại đức Ānanda đã rửa ráy toàn bộ. Rồi đức Thế Tôn đã đỡ phần đầu, đại đức Ānanda ở phần chân, đã nâng lên và đặt ở trên giường. Sau đó, đức Thế Tôn nhân lý do ấy nhân sự kiện ấy đã triệu tập hội chúng tỳ khưu lại rồi hỏi các vị tỳ khưu rằng: “Vì sao các tỳ khưu không phục vụ vị ấy?”

“Bạch ngài, vị tỳ khưu ấy là người không có làm gì cho các tỳ khưu, do đó các tỳ khưu không phục vụ vị ấy.”

“Này các tỳ khưu, các ngươi không có mẹ, không có cha là những người có thể phục vụ các ngươi. Này các tỳ khưu, nếu các ngươi không phục vụ lẫn nhau thì giờ đây ai sẽ phục vụ đây? Này các tỳ khưu, vị nào có thể phục vụ ta, vị ấy có thể phục vụ người bệnh.

“Yo, bhikkhave, maṁ upaṭṭhaheyya so gilānaṁ upaṭṭhaheyya.”

All That Has Been Done

“So, Cunda, the way of effacement has been taught by me, the way of inclining the mind has been taught by me, the way of avoidance has been taught by me, the way leading upwards has been taught by me, and the way of extinguishing has been taught by me.

“What should be done for his disciples out of compassion by a teacher who seeks their welfare and has compassion for them, that I have done for you, Cunda. There are these roots of trees, these empty huts. Meditate, Cunda, do not delay or else you will regret it later. This is our instruction to you.” – MN 8

“Iti kho, cunda, desito mayā sal­lekha­pariyāyo, desito cit­tup­pāda­pariyāyo, desito parik­kama­na­pariyāyo, desito upari­bhāga­pariyāyo, desito pari­nib­bā­na­pariyāyo. Yaṁ kho, cunda, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. Etāni, cunda, rukkhamūlāni, etāni suññāgārāni, jhāyatha, cunda, mā pamādattha, mā pacchā­vippa­ṭisārino ahuvattha—ayaṁ kho amhākaṁ anusāsanī”ti.

“စုန္ဒ ဤသို့လျှင် ငါဘုရားသည် (ကိလေသာ) ခေါင်းပါးခြင်းအကြောင်းကို ဟောကြားခဲ့ပြီ၊ စိတ်ဖြစ်ပုံအကြောင်းကို ဟောကြားခဲ့ပြီ၊ ရှောင်လွှဲခြင်းအကြောင်းကို ဟောကြားခဲ့ပြီ၊ အထက်အဖို့သို့ ရောက်ကြောင်းကို ဟောကြားခဲ့ပြီ၊ ငြိမ်းအေးခြင်းအကြောင်းကို ဟောကြားခဲ့ပြီ။

“စုန္ဒ တပည့် ‘သာဝက’တို့၏အကျိုးစီးပွားကို ရှာမှီး လိုလားလျက် အစဉ်သနားစိတ်ရှိသော သင်တို့ဆရာ ငါဘုရားသည် အစဉ်သနားစိတ်ကို စွဲ၍ ပြုသင့် ပြုထိုက်သော တာဝန်ကို သင်တို့အတွက် ပြုပြီးပေပြီ။ စုန္ဒ ဤသည်တို့ကားသစ်ပင်ရင်း, ဆိတ်ငြိမ်ရာဌာနတို့ ဖြစ်ကုန်၏၊ (တရားကို) ရှုဆင်ခြင်ကြကုန်လော့၊ သတိမမေ့မလျော့ကြကုန်လင့်၊ နောင်အခါမှ နှလုံးမသာ မဖြစ်ကြကုန်လင့်၊ ဤကား ငါတို့၏ အဆုံးအမတော်ပေတည်းဟု (မိန့်တော်မူ၏)။”

“Này Cunda, như vậy Ta đã giảng pháp môn đoạn giảm, đã giảng pháp môn khởi tâm, đã giảng pháp môn đối trị, đã giảng pháp môn hướng thượng, đã giảng pháp môn giải thoát hoàn toàn.

“Này Cunda, những gì bậc Ðạo Sư phải làm, vì hạnh phúc, vì lòng thương tưởng đệ tử, những việc ấy Ta đã làm, vì lòng thương tưởng cho các Người. Này Cunda, đây là những gốc cây, đây là những nhà không tịnh. Này Cunda, hãy Thiền định, chớ có phóng dật, chớ có hối tiếc về sau. Ðó là lời giáo huấn của Ta cho các Người.”

「像這樣,純陀!削減法門已被我教導,心的生起法門已被我教導,回避法門已被我教導,向上方法門已被我教導,般涅槃法門已被我教導,純陀!凡依憐愍對弟子有益的大師,出自憐愍所應作的,我已為你們做了。純陀!有這些樹下、這些空屋,純陀!你們要禪修!不要放逸,不要以後變得後悔,這是我們對你們的教誡。」

Plaintive Cuckoo ©Ashin Sopāka 2017

Practicing for All

“The person practicing both for his own welfare and for the welfare of others is the foremost, the best, the preeminent, the supreme, and the finest of these four persons 1. Just as from a cow comes milk, from milk curd, from curd butter, from butter ghee, and from ghee cream-of-ghee, which is reckoned the foremost of all these, so the person practicing both for his own welfare and for the welfare of others is the foremost, the best, the preeminent, the supreme, and the finest of these four persons.” – AN 4.95

“Tatra, bhikkhave, yvāyaṁ puggalo attahitāya ceva paṭipanno parahitāya ca, ayaṁ imesaṁ catunnaṁ puggalānaṁ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca. Seyyathāpi, bhikkhave, gavā khīraṁ, khīramhā dadhi, dadhimhā navanītaṁ, navanītamhā sappi, sappimhā sappimaṇḍo, sappimaṇḍo tattha aggamakkhāyati; evamevaṁ kho, bhikkhave, yvāyaṁ puggalo attahitāya ceva paṭipanno parahitāya ca, ayaṁ imesaṁ catunnaṁ puggalānaṁ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca.”

“ရဟန်းတို့ အကြင် ပုဂ္ဂိုလ်သည် မိမိအကျိုးစီးပွါးအလို့ငှါလည်း ကျင့်၏၊ သူတစ်ပါး၏ အကျိုးစီးပွါး အလို့ငှါလည်း ကျင့်၏၊ ထို လေးဦးတို့တွင် ဤ(စတုတ္ထ) ပုဂ္ဂိုလ်သည် ကဲလွန်၏၊ မြတ်၏၊ အကြီးအမှူး ဖြစ်၏၊ မြင့်မြတ်၏၊ လွန်မြတ်၏။ ရဟန်းတို့ နွားမမှ နို့ရည် နို့ရည်မှ နို့ဓမ်း နို့ဓမ်းမှ ဆီဦး ဆီဦးမှ ထောပတ် ထောပတ်မှ ထောပတ်ကြည် ဖြစ်၏၊ ထိုသို့ဖြစ်ရာ၌ (အဆင့်ဆင့်) မြတ်၏ဟု ဆိုအပ်သကဲ့သို့၊ ရဟန်းတို့ ဤအတူသာ လျှင် အကြင် ပုဂ္ဂိုလ်သည် မိမိအကျိုးစီးပွါးအလို့ငှါလည်း ကျင့်၏၊ သူတစ်ပါး၏ အကျိုးစီးပွါးအလို့ငှါလည်း ကျင့်၏၊ ထို လေးဦးတို့တွင် ဤ(စတုတ္ထ) ပုဂ္ဂိုလ်သည် ကဲလွန်၏၊ မြတ်၏၊ အကြီးအမှူး ဖြစ်၏၊ မြင့်မြတ်၏၊ လွန်မြတ်၏။”

“Tại đây, này các Tỷ-kheo, hạng người này hướng đến lợi mình và lợi người, hạng người này so với ba hạng người trên, là tối thượng, tối thắng, thượng thủ, vô thượng và cực thắng.Ví như, này các Tỷ-kheo, từ bò có sữa, từ sữa có lạc, từ lạc có sanh tô, từ sanh tô có thục tô, từ thục tô có đề hồ và đây gọi là tối thượng. Cũng vậy, này các Tỷ-kheo, hạng người này hướng đến lợi mình và lợi người, hạng người này so với ba hạng người trên là tối thượng, tối thắng, thượng thủ, vô thượng và cực thắng.”

「凡這位既為自己利益也為他人利益的行者,這位是這四個人中最高者、最勝者、上首者、最上者、最頂尖者。比丘們!猶如從牛有牛乳;從牛乳有凝乳;從凝乳有生酥;從生酥有熟酥;從熟酥有熟酥醍醐,在那裡,熟酥醍醐被說為其中之第一。同樣的,比丘們!凡這位既為自己利益也為他人利益的行者,這位是這四個人中最高者、最勝者、上首者、最上者、最頂尖者。」

Photo: possibly a Red Percher Dragonfly ©Ashin Sopāka 2016

Notes:

  1. The three other are 1) one who practices neither for his own welfare nor that of others, vividly compared to a stick from a funeral pyre, ablaze on both ends with dung smeared in the middle, 2) the person who practices for the welfare of others, but not for himself, 3) the person who practices for his own welfare, but for the welfare of others