Tag Archives: bhikkhuni

‘Shrooms

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“The vigilant sage who practises alone,
who unshaken is by blame or praise,
is as a lion that trembles not at sounds,
or as wind within a net cannot be caught,
or like a lotus flower by water not defiled,
leading other people but not by others led—
that one do the wise proclaim as a sage.” Snp 1.12 (213, 7)

“Ekaṁ carantaṁ munimappamattaṁ,
Nindāpasaṁsāsu avedhamānaṁ;
Sīhaṁva saddesu asantasantaṁ,
Vātaṁva jālamhi asajjamānaṁ;
Padmaṁva toyena alippamānaṁ ,
Netāramaññesamanaññaneyyaṁ;
Taṁ vāpi dhīrā muni vedayanti.”

တစ်ပါးတည်း လှည့်လည်သွားလာသော မောနေယျအကျင့်နှင့် ပြည့်စုံသော မမေ့မလျော့သော ကဲ့ရဲ့ခြင်း ချီးမွမ်းခြင်းတို့ကြောင့် တုန်လှုပ်မှုမရှိသော အသံတို့ကြောင့် မထိတ်လန့်သော ခြငေ်္သ့မင်းကဲ့သို့ အနိစ္စစသည်တို့ကြောင့် မထိတ် လန့်သော ပိုက်ကွန်၌ မကပ်ငြိသော လေကဲ့သို့ ခန္ဓာစသည်တို့၌ မကပ်ငြိသော ရေဖြင့် မလိမ်းကျံမကပ်ငြိသော ကြာကဲ့သို့လောကဖြင့် မလိမ်းကျံ မကပ်ငြိသောသူတစ်ပါးတို့ကို အရိယမဂ်ဖြင့် ဆောင်တတ်သော မိမိကို မူ သူတစ်ပါးက မဆောင်အပ်သော ထိုပုဂ္ဂိုလ်ကိုလည်း ပညာရှိတို့သည် မုနိဟူ၍ သိကုန်၏။

“Bộ hành, riêng một mình,
ẩn sĩ, không phóng dật,
Trước chê bai, tán thán,
Không có bị dao động.
Như sư tử, không sợ,
Giữa các tiếng vang động.
Như gió không vướng lưới,
Như son không dính nước,
Bậc lãnh đạo mọi người,
Người không ai lãnh đạo.
Các bậc trí nhận thức,
Vị ấy thật ẩn sĩ.”

 

牟尼獨行不放逸
如師子不畏諸聲
如風行不著諸網
如蓮出水無塗著
毀譽褒貶無動遷
導他不被他導者
彼諸賢者知牟尼

 

Mushroom on Cow Patty
©Ashin Sopāka 2019

Crows and Bhikkhus

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“Mendicants, a crow has ten bad qualities. What ten? They’re rude and impudent, gluttonous and voracious, cruel and pitiless, weak and raucous, unmindful and acquisitive. A crow has these ten bad qualities. In the same way, a bad mendicant has these ten bad qualities. What ten? They’re rude and impudent, gluttonous and voracious, cruel and pitiless, weak and raucous, unmindful and acquisitive. A bad mendicant has these ten bad qualities.” – AN 10.77

“Dasahi, bhikkhave, asaddhammehi samannāgato kāko. Katamehi dasahi? Dhaṁsī ca, pagabbho ca, tintiṇo ca, mahagghaso ca, luddo ca, akāruṇiko ca, dubbalo ca, oravitā ca, muṭṭhassati ca, necayiko ca— imehi kho, bhikkhave, dasahi asaddhammehi samannāgato kāko. Evamevaṁ kho, bhikkhave, dasahi asaddhammehi samannāgato pāpabhikkhu. Katamehi dasahi? Dhaṁsī ca, pagabbho ca, tintiṇo ca, mahagghaso ca, luddo ca, akāruṇiko ca, dubbalo ca, oravitā ca, muṭṭhassati ca, necayiko ca— imehi kho, bhikkhave, dasahi asaddhammehi samannāgato pāpabhikkhū”ti.

ရဟန်းတို့ ကျီးသည် မသူတော်တရား ဆယ်မျိုးတို့နှင့် ပြည့်စုံ၏၊ အဘယ်ဆယ်မျိုးတို့နည်းဟူမူ  (ဂုဏ်ကျေးဇူးကို) ဖျက်ဆီးတတ်၏၊ ရဲတင်း၏၊ တဏှာနှင့် ပြည့်စုံ၏၊ အစားကြီး၏၊ ကြမ်း၊ကတ်၏၊ သနားခြင်း ကရုဏာမရှိ၊ အားနည်း၏၊ မြည်တွန်တတ်၏၊ သတိမေ့တတ်၏၊ မစုဆောင်း တတ်။ ရဟန်းတို့ ကျီးသည် ဤမသူတော်တရား ဆယ်မျိုးတို့နှင့် ပြည့်စုံ၏။ ရဟန်းတို့ ဤအတူပင် ရဟန်းယုတ်သည် မသူတော်တရား ဆယ်မျိုးတို့နှင့် ပြည့်စုံ၏။ အဘယ်ဆယ်မျိုးတို့နည်းဟူမူ—့(ဂုဏ်ကျေးဇူးကို) ဖျက်ဆီးတတ်၏၊ ရဲတင်း၏၊ တဏှာနှင့် ပြည့်စုံ၏၊ အစားကြီး၏၊ ကြမ်း၊ကတ်၏၊ သနားခြင်းကရုဏာမရှိ၊ အားနည်း၏၊ မြည်တွန်တတ်၏၊ သတိမေ့တတ်၏၊ မစုဆောင်းတတ်။ ရဟန်းတို့ ရဟန်းယုတ်သည် ဤမသူတော်တရား ဆယ်မျိုးတို့နှင့် ပြည့်စုံ၏ဟု (မိန့်တော်မူ၏)။

“Này các Tỷ-kheo, con quạ thành tựu với mười tà pháp. Thế nào là mười? Ngạo nghễ, hung hãn, cường dục, ăn lớn, độc ác, không từ bi, khiếp nhược, giọng chói tai, vọng niệm và cất chứa tài sản. Này các Tỷ-khao, con quạ thành tựu với mười tà pháp này. Cũng vậy, này các Tỷ-kheo, vị ác Tỷ-kheo thành tựu với mười tà pháp. Thế nào là mười? Ngạo nghễ, hung hãn, cường dục, ăn lớn, độc ác, không từ bi, khiếp nhược, giọng chói tai, vọng niệm và cất chứa tài sản. Này các Tỷ-kheo, vị ác Tỷ-kheo thành tựu với mười tà pháp này.”

「比丘們！烏鴉具備十不善法，哪十個呢？厚顏、傲慢、貪求、多食、兇暴、無悲愍、薄弱、聒噪、念已忘失、蓄藏，比丘們！烏鴉具備這十不善法。同樣的，比丘們！惡比丘具備十不善法，哪十個呢？厚顏、傲慢、貪求、多食、兇暴、無悲愍、薄弱、聒噪、念已忘失、蓄藏，比丘們！惡比丘具備這十不善法。」

House Crow ©Ashin Sopāka 2018

This Holy Life

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“So this holy life, bhikkhus, does not have gain, honour, and renown for its benefit, or the attainment of virtue for its benefit, or the attainment of concentration for its benefit, or knowledge and vision for its benefit. But it is this unshakeable deliverance of mind that is the goal of this holy life, its heartwood, and its end.” – MN 29

“Iti kho, bhikkhave, nayidaṁ brahmacariyaṁ lābhasakkā­ra­silo­kā­nisaṁ­saṁ, na sīla­sampa­dā­nisaṁ­saṁ, na samā­dhi­sampa­dā­nisaṁ­saṁ, na ­ñāṇadas­sanā­nisaṁ­saṁ. Yā ca kho ayaṁ, bhikkhave, akuppā cetovimutti—etadatthamidaṁ, bhikkhave, brahmacariyaṁ, etaṁ sāraṁ etaṁ pariyosānan”ti.

“ရဟန်းတို့ ဤသို့လျှင် ဤသာသနာတော်သည် လာဘ်သပ်ပကာ အကျော်အစောဟူသော အကျိုး ရှိမှုအတွက် မဟုတ်ပေ၊ အကျင့်သီလပြည့်စုံခြင်း ဟူသော အကျိုးရှိမှုအတွက် မဟုတ်ပေ၊ တည်ကြည်ခြင်းသမာဓိဟူသော အကျိုးရှိမှုအတွက် မဟုတ်ပေ၊ (ဒိဗ္ဗစက္ခု) ဉာဏ်အမြင်ဟူသော အကျိုးရှိမှုအတွက်မဟုတ်ပေ။ ရဟန်းတို့ အကြင်မပျက်စီးနိုင်သော စိတ်လွတ်မြောက်မှု (အရဟတ္တဖိုလ်) သည် ရှိ၏၊ ဤသာသနာတော်သည် ဤမပျက်စီးနိုင်သော စိတ်လွတ်မြောက်မှု (အရဟတ္တဖိုလ်) အတွက်သာ ဖြစ်၏။ ဤမပျက်စီးနိုင်သော စိတ်လွတ်မြောက်မှု (အရဟတ္တဖိုလ်) သည် အနှစ်အသားပေတည်း။ ဤမပျက်စီးနိုင်သောစိတ်လွတ်မြောက်မှု (အရဟတ္တဖိုလ်) သည် အဆုံး (ပန်းတိုင်) ပေတည်းဟု ဤတရားကို မြတ်စွာဘုရားသည်ဟောကြားတော်မူ၏။”

“Như vậy, này các Tỷ-kheo, phạm hạnh này không phải vì lợi ích, lợi dưỡng, danh vọng, không phải vì lợi ích thành tựu giới đức, không phải vì lợi ích thành tựu thiền định, không phải vì lợi ích tri kiến. Và này các Tỷ-kheo, tâm giải thoát bất động chính là mục đích của phạm hạnh này, là lõi cây, là mục tiêu cuối cùng của phạm hạnh.”

「像這樣，比丘們！這梵行不［以］利養、恭敬、名聲為效益；不［以］戒具足為效益；不［以］定具足為效益；不［以］智見為效益，比丘們！這不可動搖的心解脫，比丘們！這是這梵行的目標，這是核心，這是終結。」

Arahat Khemā Therī

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This is a beautiful statue of Khemā Therī at Dhammikārama Burmese Buddhist Temple in Penang, Malaysia. From the Pāḷi Names Dictionary:

Arahat Khemā Therī,
Arahat Khemā Therī

“An arahant, chief of the Buddha’s women disciples. She was born in a ruling family at Sāgala in the Madda country, and her skin was of the colour of gold. She became the chief consort of King Bimbisāra. She would not visit the Buddha who was at Veluvana, lest he should speak disparagingly of her beauty with which she was infatuated. The king bade poets sing the glories of Veluvana and persuaded Khemā to go there. She was then brought face to face with the Buddha, and he conjured up, for her to see, a woman like a celestial nymph who stood facing him. Even as Khemā gazed on the nymph, whose extraordinary beauty far excelled her own, she saw her pass gradually from youth to extreme old age, and so fall down in the swoon of death. Seeing that Khemā was filled with dismay at the sight, the Buddha preached to her on the vanity of lust, and we are told that at that moment she attained arahantship. With the consent of Bimbisāra she entered the Order, and was ranked by the Buddha foremost among his women disciples for her great insight (mahāpaññānam aggā) (A.i.25; Dpv.xviii.9; see also MA.iv.168f.; Bu.xxvi.19; J.i.15,16).

In the time of Padumuttara she was a slave, and having seen the Buddha’s chief disciple, Sujāta, gave him three cakes, and that same day she sold her hair and gave him alms.

In Kassapa Buddha’s time she became the eldest daughter of Kikī, king of Benares, and was named Samanī. With her sisters she observed celibacy for twenty thousand years and built a monastery for the Buddha. She learnt the Mahānidāna Sutta, having heard the Buddha preach it. In the time of Vipassī she became a renowned preacher of the Dhamma, and during the time of both Kakusandhaand Konāgamana she had great monasteries built for the Buddha and his monks. AA.i.187f; Thig.139-44; ThigA.126ff; Ap.ii.543ff; DhA.iv.57ff; cf. the story of Rūpa Nandā (DhA.iii.113-9).

Once when Khemā was at Toranavatthu, between Sāvatthi and Sāketa, Pasenadi, who happened to spend one night there, heard of her presence and went to see her. He questioned her as to whether or not the Buddha existed after death. She explained the matter to him in various ways, and Pasenadi, delighted with her exposition, related it to the Buddha (S.iv.374ff). She is mentioned in several places (E.g., A.i.88; ii.164; iv.347; S.ii.236) as the highest ideal of womanhood worthy of imitation, and is described as the nun par excellence.

Khemā is identified with the mother in the Uraga Jātaka (J.iii.168), the queen in the Rohantamiga (J.iv.423) and in the Hamsa (J.iv.430), the queen, Khemā, in the Mahāhamsa (J.v.382), and the princess in the Mahājanaka (J.vi.68).”

Arahat Khema ©Ashin Sopāka 2016