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

Shining

“Bhikkhus, there are these three things that shine when exposed, not concealed. What three? The moon that shines…. The sun that shines…. The Dhamma and discipline proclaimed by the Tathāgata shines when exposed, not when concealed.” – AN 3.131

“Tīṇimāni, bhikkhave, vivaṭāni virocanti, no paṭicchannāni. Katamāni tīṇi? Candamaṇḍalaṃ … sūriyamaṇḍalaṃ … tathā­gatap­pa­vedito dhammavinayo, bhikkhave, vivaṭo virocati … no paṭicchannānī”ti.

“ရဟန်းတို့ ဤသုံးမျိုးတို့သည် ပွင့်လင်းကုန်သော်သာ တင့်တယ်ကုန်၏၊ လျှို့ ဝှက်ကုန်သော်မတင့်တယ်ကုန်၊ အဘယ်သုံးမျိုးတို့နည်း ဟူမူ – ရဟန်းတို့ လဝန်းသည် … နေဝန်းသည် … မြတ်စွာဘုရား ဟောကြားသည့် တရားတော်သည် ပွင့်လင်းသော်သာ တင့်တယ်၏၊ ဖုံးကွယ်သော် မတင့်တယ်။”

“Này các Tỷ-kheo, ba pháp này chói sáng, được hiển lộ, không có che giấu. Vành tròn của mặt trăng … Vành tròn của mặt trời … Pháp và Luật được Thế Tôn tuyên thuyết, này các Tỷ-kheo, chói sáng, được hiển lộ, không có che giấu.”

Intermediate Egret ©Ashin Sopāka 2017

Knowing Now

“Bhikkhus, for a faithful disciple who is intent on fathoming the Dhamma 1, it is natural that he conduct himself this: ‘The Gracious One is the Teacher, I am a disciple; The Gracious One knows, I do not know.’ For a faithful disciple who is intent on fathoming the Dhamma, the Dhamma is nourishing and refreshing. For a faithful disciple who is intent on fathoming the Dhamma, it is natural that he conducts himself thus: ‘Willingly, let only my skin, sinews, and bones remain, and let the flesh and blood dry up on my body, but my energy shall not be relaxed so long as I have not attained what can be attained by strength, energy, and persistence.’ For a faithful disciple who is intent on fathoming the Dhamma, one of two fruits may be expected: either final knowledge here and now or, if there is a trace of clinging left, non-return.” – MN 70

“Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ayamanudhammo hoti: ‘satthā bhagavā, sāvakohamasmi; jānāti bhagavā, nāhaṁ jānāmī’ti. Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ruḷhanīyaṁ satthusāsanaṁ hoti ojavantaṁ. Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ayamanudhammo hoti: ‘kāmaṁ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṁsalohitaṁ, yaṁ taṁ purisathāmena purisavīriyena purisa­pa­rakka­mena pattabbaṁ na taṁ apāpuṇitvā vīriyassa saṇṭhānaṁ bhavissatī’ti. Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ—diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.

“ရဟန်းတို့ယုံကြည်ခြင်းရှိသော ဆရာ့အဆုံးအမ၌ သက်ဝင်၍ ကျင့်နေသော တပည့် ‘သာဝက’ အား— “မြတ်စွာဘုရားသည် ဆရာတည်း၊ ငါသည် တပည့်ဖြစ်၏၊ မြတ်စွာဘုရားသည် သိ၏၊ ငါသည် မသိ”ဟု ဤသဘောသည် ဖြစ်၏။ ရဟန်းတို့ ယုံကြည်ခြင်းရှိသော ဆရာ့အဆုံးအမ၌ သက်ဝင်၍ ကျင့်နေသော တပည့်သာဝကအားဆရာ့အဆုံးအမသည် ကြီးပွါးစည်ပင်၏။ အခြေခိုင်ခံ့၏။ ရဟန်းတို့ ယုံကြည်ခြင်းရှိသောဆရာ့အဆုံးအမ၌ သက်ဝင်၍ ကျင့်နေသော တပည့်သာဝကအား “ကိုယ်၌ အရေသည်လည်းကောင်း၊ အကြောသည်လည်း ကောင်း၊ အရိုးသည်လည်းကောင်း အကယ်၍ ကြွင်းကျန်စေကာမူအသားအသွေးသည် ခန်းခြောက်စေ ကာမူ ယောကျာ်းတို့၏အစွမ်း ယောကျာ်းတို့၏ဝီရိယယောကျာ်းတို့၏လုံ့လဖြင့် ရအပ်ရောက်အပ်သော အရဟတ္တဖိုလ်သို့ မရောက်သေးသမျှ ဝီရိယ၏လျော့ပါးခြင်းသည် မဖြစ်လတ္တံ့” ဟူသော ဤသဘောသည် ဖြစ်၏။ ရဟန်းတို့ ယုံကြည်ခြင်းရှိသောဆရာ့အဆုံးအမ၌ သက်ဝင်၍ ကျင့်သောတပည့်အား “မျက် မှောက်ဘဝ၌ပင် အရဟတ္တဖိုလ်လည်းကောင်း၊ ဥပါဒါန် ကြွင်းရှိသေးမူ အနာဂါမ်ပုဂ္ဂိုလ်အဖြစ်လည်းကောင်း” ဤသို့ နှစ်ပါးသော အကျိုးတို့တွင်တစ်ပါးပါးသော အကျိုးသည် ဧကန်ဖြစ်ရမည်ဟု မြတ်စွာဘုရားသည် ဤတရားကို ဟောတော်မူ၏။ ထိုရဟန်းတို့သည် မြတ်စွာဘုရား၏ စကားတော်ကို နှစ်ခြိုက်ဝမ်းမြောက်ကြ ကုန်၏။”

“Này các Tỷ-kheo, đối với một đệ tử có lòng tin giáo pháp bậc Ðạo sư và sống thể nhập giáo pháp ấy, thời tùy pháp được khởi lên: “Bậc Ðạo sư là Thế Tôn, đệ tử là tôi. Thế Tôn biết, tôi không biết”. Này các Tỷ-kheo, đến với một đệ tử, có lòng tin giáo pháp bậc Ðạo sư và sống thể nhập giáo pháp ấy, thời giáo pháp bậc Ðạo sư được hưng thịnh, được nhiều sinh lực. Này các Tỷ-kheo, đối với đệ tử có lòng tin giáo pháp bậc Ðạo Sư và sống thể nhập giáo pháp ấy, thời tùy pháp này được khởi lên: “Dầu chỉ còn da, gân và xương, dầu thịt và máu trên thân bị khô héo, mong rằng sẽ có tinh tấn lực để chứng đắc những gì chưa chứng đắc, nhờ trượng phu nhẫn nại, nhờ trượng phu tinh tấn, nhờ trượng phu cần dõng”. Này các Tỷ-kheo, đối với một đệ tử có lòng tin giáo pháp bậc Ðạo sư và sống thể nhập giáo pháp ấy, vị ấy sẽ chứng được một trong hai quả như sau: Chánh trí ngay trong hiện tại, và nếu có dư y, chứng quả Bất hoàn.”

「比丘們!對在大師的教誡上深入、轉起的有信弟子來說,這是如法的:『世尊是大師,我是弟子;世尊知道,我不知道。』比丘們!對在大師的教誡上深入、轉起的有信弟子來說,大師的教誡是使人復原的、滋養的。比丘們!對在大師的教誡上深入、轉起的有信弟子來說,這是如法的:『樂於只要剩下皮膚、肌腱、骨骸;只要身體的血肉枯乾,只要以人的毅力、人的活力、人的努力應該達成而未達成者,將沒有活力的止息。』 比丘們!對在大師的教誡上深入、轉起的有信弟子來說,二果其中之一果應該可以被預期:當生完全智,或當存在有餘依時,為不還者狀態。」

Ashy Minivet ©Ashin Sopāka 2017

Notes:

  1. lit. “Teacher’s Dispensation”