Self Examination

“If, by such self-examination 1, a bhikkhu knows: ‘I am often given to longing, given to ill will, overcome by dullness and drowsiness, restless, plagued by doubt, angry, defiled in mind, agitated in body, lazy, and unconcentrated,’ he should put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to abandon those same bad unwholesome qualities. Just as one whose clothes or head had caught fire would put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to extinguish the fire on his clothes or head, so too that bhikkhu should put forth extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to abandon those same bad unwholesome qualities.” – AN 10.51

“Sace, bhikkhave, bhikkhu paccavekkhamāno 2 evaṁ jānāti: ‘abhijjhālu bahulaṁ viharāmi, byāpannacitto bahulaṁ viharāmi, thinamiddhapariyuṭṭhito bahulaṁ viharāmi, uddhato bahulaṁ viharāmi, vicikiccho bahulaṁ viharāmi, kodhano bahulaṁ viharāmi, sankiliṭṭhacitto bahulaṁ viharāmi, sāraddhakāyo bahulaṁ viharāmi, kusīto bahulaṁ viharāmi, asamāhito bahulaṁ viharāmī’ti, tena, bhikkhave, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya. Evamevaṁ kho tena, bhikkhave, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca satisati ca sampajaññañca karaṇīyaṁ.”

ရဟန်းတို့ ဆင်ခြင်သော ရဟန်းသည် “(ငါသည်) အခါများစွာ အဘိဇ္ဈာများ၍ နေ၏၊ အခါများစွာ စိတ်ဖောက်ပြန်၍ နေ၏၊ အခါများစွာ ထိုင်းမှိုင်းမှု ‘ထိနမိဒ္ဓ’ နှိပ်စက်၍ နေ၏၊ အခါများစွာ ပျံ့လွင့်၍ နေ၏၊ အခါများစွာ ယုံမှားမှုရှိ၍ နေ၏၊ အခါများစွာ အမျက်ထွက်၍ နေ၏၊ အခါများစွာ စိတ်ညစ်နွမ်း၍ နေ၏၊ အခါများစွာ ကိုယ်ပင်ပန်း၍ နေ၏၊ အခါများစွာ ပျင်းရိ၍ နေ၏၊ အခါများစွာ မတည်ကြည်ဘဲ နေ၏”ဟု အကယ်၍ သိပါမူ ရဟန်းတို့ ထိုရဟန်းသည် ထိုယုတ်ညံ့သော အကုသိုလ်တရားတို့ကိုသာလျှင် ပယ်ရန် လွန်ကဲသော အလိုကိုလည်းကောင်း၊ လုံ့လကိုလည်းကောင်း၊ အားထုတ်မှုကိုလည်းကောင်း၊ အလွန်အားထုတ်မှုကိုလည်းကောင်း၊ မဆုတ်နစ်မှုကိုလည်းကောင်း၊ အောက်မေ့မှု ‘သတိ’ ဆင်ခြင်ဉာဏ် ‘သမ္ပဇဉ်’ကိုလည်းကောင်း ပြုသင့်၏။ ရဟန်းတို့ ဤအတူပင် ထိုရဟန်းသည် ထိုယုတ်ညံ့သော အကုသိုလ်တရားတို့ကိုသာလျှင် ပယ်ရန် လွန်ကဲသော အလို လုံ့လ အားထုတ်မှု အလွန် အားထုတ်မှု မဆုတ်နစ်မှု အောက်မေ့မှု ‘သတိ’ ဆင်ခြင်ဉာဏ် ‘သမ္ပဇဉ်’ ကို ပြုသင့်၏။

“Này các Tỷ-kheo, nếu Tỷ-kheo quán sát như vậy 3, biết rằng: “Ta sống nhiều với tâm tham; ta sống nhiều với tâm sân; ta sống nhiều với tâm bị hôn trầm thụy miên chi phối; ta sống nhiều với trạo cử; ta sống nhiều với nghi ngờ; ta sống nhiều với phẫn nộ; ta sống nhiều với tâm bị nhiễm ô; ta sống nhiều với thân nhiệt nóng; ta sống nhiều với biếng nhác; ta sống nhiều với không định tĩnh”, thời Tỷ-kheo ấy cần phải quyết định, ước muốn, tinh tấn, nỗ lực, dõng mãnh, bất thối, chánh niệm, tỉnh giác để đoạn tận các pháp ác bất thiện ấy. Ví như, này các Tỷ-kheo, khi khăn bị cháy, hay khi đầu bị cháy, cần phải quyết định, ước muốn, tinh tấn, nỗ lực, dõng mãnh, bất thối, chánh niệm, tỉnh giác để dập tắt khăn hay đầu bị cháy ấy. Cũng vậy này Tỷ kheo, Tỷ kheo ấy cần phải quyết định, ước muốn, tinh tấn, nỗ lực, dõng mãnh, bất thối, chánh niệm, tỉnh giác để đoạn tận các pháp bất thiện ấy.”

比丘們!如果比丘觀察時 4,這麼知道:『我多住於貪婪,我多住於瞋恚心,我多住於被惛沈睡眠纏縛,我多住於掉舉,我多住於疑,我多住於容易憤怒,我多住於心被污染,我多住於身體躁動,我多住於懈怠,我多住於不得定。』比丘們!因為那樣,比丘應該為那些惡不善法的捨斷作極度的意欲、精進、勇猛、努力、不畏縮、正念、正知。比丘們!猶如衣服已被燒,或頭已被燒,就應該為那衣服或頭的熄滅作極度的意欲、精進、勇猛、努力、不畏縮、正念、正知。同樣的,比丘們!因為那樣,比丘應該為那些惡不善法的捨斷作極度的意欲、精進、勇猛、努力、不畏縮、正念、正知。

First: Black Drongo
Second: Crested Myna
©Ashin Sopāka 2018

Notes:

  1. In the previous paragraph, the Buddha instructs that one should ask oneself these ten questions, “‘Am I often given to longing or without longing? Am I often given to ill will or without ill will? Am I often overcome by dullness and drowsiness or free from dullness and drowsiness?  Am I often restless or calm? Am I often plagued by doubt or free from doubt? Am I often angry or without anger? Is my mind often defiled or undefiled? Is my body often agitated or unagitated? Am I often lazy or energetic? Am I often unconcentrated or concentrated?’
  2. “Abhijjhālu nu kho bahulaṁ viharāmi, anabhijjhālu nu kho bahulaṁ viharāmi, byāpannacitto nu kho bahulaṁ viharāmi, abyāpannacitto nu kho bahulaṁ viharāmi, thinamiddhapariyuṭṭhito nu kho bahulaṁ viharāmi, vigatathinamiddho nu kho bahulaṁ viharāmi, uddhato nu kho bahulaṁ viharāmi, anuddhato nu kho bahulaṁ viharāmi, vicikiccho nu kho bahulaṁ viharāmi, tiṇṇavicikiccho nu kho bahulaṁ viharāmi, kodhano nu kho bahulaṁ viharāmi, akkodhano nu kho bahulaṁ viharāmi, sankiliṭṭhacitto nu kho bahulaṁ viharāmi, asankiliṭṭhacitto nu kho bahulaṁ viharāmi, sāraddhakāyo nu kho bahulaṁ viharāmi, asāraddhakāyo nu kho bahulaṁ viharāmi, kusīto nu kho bahulaṁ viharāmi, āraddhavīriyo nu kho bahulaṁ viharāmi, asamāhito nu kho bahulaṁ viharāmi, samāhito nu kho bahulaṁ viharāmī’ti.”
  3. Đức Phật hỏi về mười câu hỏi này trong đoạn trước, “Có phải ta sống nhiều với tham? Có phải ta sống nhiều với không tham? Có phải ta sống nhiều với tâm có sân? Có phải ta sống nhiều vớt tâm không có sân? Có phải ta sống nhiều với hôn trầm thụy miên chi phối, hay ta sống nhiều với hôn trầm thụy miên được từ bỏ? Có phải ta sống nhiều với trạo cử, hay ta sống nhiều với không trạo cử? Có phải ta sống nhiều với nghi ngờ, hay ta sống nhiều vượt qua được nghi ngờ? Có phải ta sống nhiều với phẫn nộ, hay ta sống nhiều không bị phẫn nộ? Có phải ta sống nhiều với tâm bị ô nhiễm, hay ta sống nhiều với tâm không bị ô nhiễm? Có phải ta sống nhiều với thân nhiệt nóng, hay ta sống nhiều với thân không nhiệt nóng? Có phải ta sống nhiều với biếng nhác, hay ta sống nhiều với tinh tấn, tinh cần? Có phải ta sống nhiều với không định tĩnh, hay ta sống nhiều với định tĩnh?”
  4. 佛陀在前一段問這十個問題『我多住於貪婪嗎?我多住於不貪婪嗎?我多住於瞋恚心嗎?我多住於不瞋恚心嗎?我多住於被惛沈睡眠纏縛嗎?我多住於離惛沈睡眠嗎?我多住於掉舉嗎?我多住於不掉舉嗎?我多住於疑嗎?我多住於脫離疑嗎?我多住於容易憤怒嗎?我多住於無憤怒嗎?我多住於心被污染嗎?我多住於心不被污染嗎?我多住於身體躁動嗎?我多住於身體不躁動嗎?我多住於懈怠嗎?我多住於活力已被發動嗎?我多住於得定嗎?我多住於不得定嗎?』

Developed Mind

“I don’t envision a single thing that, when undeveloped, leads to such great harm as the mind. The mind, when undeveloped leads to great harm.”

“I don’t envision a single thing that, when developed, leads to such great benefit as the mind. The mind, when developed leads to great benefit.” – AN 1.23-24

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ abhāvitaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ. Cittaṁ, bhikkhave, abhāvitaṁ mahato anatthāya saṁvattatī’’ti.

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ bhāvitaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, cittaṁ. Cittaṁ, bhikkhave, bhāvitaṁ mahato atthāya saṁvattatī’’ti.

“ရဟန်းတို့ မပွါများအပ်သေးသော ဤ စိတ်သည် များစွာ အကျိုးမဲ့ခြင်းငှါ ဖြစ်သကဲ့သို့ ဤအတူ များစွာ အကျိုးမဲ့ခြင်းငှါဖြစ်သော အခြား တထုသောတရားကိုမျှလည်း ငါမမြင်။ ရဟန်းတို့ မပွါးများအပ်သေးသော စိတ်သည် များစွာအကျိုးမဲ့ခြင်းငှါ ဖြစ်၏။”

“ရဟန်းတို့ ပွါးများအပ်ပြီးသော ဤ စိတ်သည် များစွာ အကျိုးရှိခြင်းငှါ ဖြစ်သကဲ့သို့ ဤအတူ များစွာ အကျိုးရှိခြင်းငှါ ဖြစ်သော အခြား တခုသောတရားကိုမျှလည်း ငါမမြင်။ ရဟန်းတို့ ပွါးများအပ်ပြီးသော စိတ်သည် များစွာအကျိုးရှိခြင်းငှါ ဖြစ်၏။”

“Ta không thấy một pháp nào khác, này các Tỷ-kheo, lại đưa đến bất lợi lớn, này các Tỷ-kheo, như tâm không được tu tập. Tâm không được tu tập, này các Tỷ-kheo, đưa đến bất lợi lớn.”

“Ta không thấy một pháp nào khác, này các Tỷ-kheo, lại đưa đến lợi ích lớn, này các Tỷ-kheo, như tâm được tu tập. Tâm được tu tập, này các Tỷ-kheo, đưa đến lợi ích lớn.

Blue Tailed Bee Eater ©Ashin Sopāka 2017

Unsullied Nature

“Suppose there were a pool of water—clear, limpid, and unsullied. A man with good eyesight standing there on the bank would see shells, gravel, & pebbles, and also shoals of fish swimming about and resting. Why is that? Because of the unsullied nature of the water. In the same way, that a monk with an unsullied mind would know his own benefit, the benefit of others, the benefit of both; that he would realize a superior human state, a truly noble distinction of knowledge & vision: Such a thing is possible. Why is that? Because of the unsullied nature of his mind.” – AN 1.46

“Seyyathāpi, bhikkhave, udakarahado accho vippasanno anāvilo tattha cakkhumā puriso tīre ṭhito passeyya sippi­sambu­kampi ­sak­kha­ra­kaṭha­lampi macchagumbampi carantampi tiṭṭhantampi. Taṁ kissa hetu? Anāvilattā, bhikkhave, udakassa. Evamevaṁ kho, bhikkhave, so vata bhikkhu anāvilena cittena attatthaṁ vā ñassati paratthaṁ vā ñassati ubhayatthaṁ vā ñassati uttariṁ vā manussadhammā ala­mariya­ñāṇadas­sana­visesaṁ ­sacchi­karis­satīti ṭhānametaṁ vijjati. Taṁ kissa hetu? Anāvilattā, bhikkhave, cittassā”ti.

ရဟန်းတို့ ဥပမာသော်ကား ရေအိုင်သည် ကြည်လင်၏၊ သန့်ရှင်း၏၊ နောက်ကျုခြင်း ကင်း၏၊ မျက်စိအမြင်ရှိသော ယောကျာ်းသည် ကမ်းနား၌ ရပ်၍ ထို ရေအိုင်၌ သွားနေသည်လည်းဖြစ်သော ရပ်တည်နေသည်လည်းဖြစ်သော ယောက်သွား ခရုကိုလည်းကောင်း၊ ကျောက်စရစ် အိုးခြမ်းကွဲကိုလည်းကောင်း၊ ငါးအပေါင်းကိုလည်းကောင်း မြင်နိုင်ရာ၏။ ထိုသို့ဖြစ်ခြင်းသည် အဘယ့်ကြောင့်နည်းဟူမူ— ရဟန်းတို့ ရေ၏ မနောက်ကျုခြင်းကြောင့်တည်း။ ရဟန်းတို့ ဤအတူပင် ထိုရဟန်းသည် မနောက်ကျု သော စိတ်ဖြင့် စင်စစ် မိမိအကျိုးကိုလည်း သိလတ္တံ့၊ သူတစ်ပါးအကျိုးကိုလည်း သိလတ္တံ့၊ နှစ်ပါးစုံ အကျိုးကိုလည်း သိလတ္တံ့၊ အရိယာပုဂ္ဂိုလ်တို့အား လျောက်ပတ်သော ဉာဏ်အမြင်အထူးဖြစ်သော လူတို့၏ ကုသိုလ်ကမ္မပထတရား ဆယ်ပါးထက် လွန်မြတ်သော (ဈာန် မဂ် ဖိုလ်)တရားကိုလည်း မျက်မှောက် ပြုလတ္တံ့ဟူသော ဤအကြောင်းသည် ရှိ၏။ ထိုသို့ဖြစ်ခြင်းသည် အဘယ့်ကြောင့်နည်းဟူမူ— ရဟန်းတို့ စိတ်၏ မနောက်ကျုခြင်းကြောင့်တည်းဟု (မိန့်တော်မူ၏)။

“Ví như, này các Tỷ-kheo, một hồ nước trong sáng, sáng suốt, không bị khuấy đục. Tại đấy có người có mắt, đứng trên bờ, có thể thấy các con ốc, các con sò, các hòn sạn, các hòn sỏi, các đàn cá qua lại, đứng yên. Vì cớ sao? Vì nước không bị khuấy đục, này các Tỷ-kheo. Cũng vậy, này các Tỷ-kheo, vị Tỷ-kheo với tâm không bị khuấy đục biết được lợi ích của mình, hay biết được lợi ích của người, hay biết được lợi ích cả hai, hay sẽ chứng ngộ các pháp thượng nhân, tri kiến thù thắng xứng đáng các bậc Thánh; sự kiện như vậy có xảy ra. Ví sao? Vì rằng tâm không bị khuấy đục, này các Tỷ-kheo.”

Scaly Breasted Munia ©Ashin Sopāka 2017

Spotless Mind

“Bhikkhus, a bhikkhu who is not skilled in the ways of others’ minds should train: ‘I will be skilled in the ways of my own mind.’ It is in this way that you should train yourselves.

“And how is a bhikkhu skilled in the ways of his own mind? It is just as if a woman or a man—young, youthful, and fond of ornaments—would look at her or his own facial reflection in a clean bright mirror or in a bowl of clear water. If they see any dust or blemish there, they will make an effort to remove it. But if they do not see any dust or blemish there, they will be glad about it; and their wish fulfilled, they will think, ‘How fortunate that I’m clean!’ So too, self-examination is very helpful for a bhikkhu to grow in wholesome qualities.” – AN 10.51

“No ce, bhikkhave, bhikkhu para­citta­pariyā­ya­kusalo hoti, atha ‘sacitta­pariyā­ya­kusalo bhavissāmī’ti —evañhi vo, bhikkhave, sikkhitabbaṁ.

“Kathañca, bhikkhave, bhikkhu sacitta­pariyā­ya­kusalo hoti? Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍa­na­kajā­tiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ pacca­vek­kha­māno sace tattha passati rajaṁ vā aṅgaṇaṁ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati. No ce tattha passati rajaṁ vā aṅgaṇaṁ vā, tenevattamano hoti pari­puṇṇa­saṅkappo: ‘lābhā vata me, parisuddhaṁ vata me’ti.

“ရဟန်းတို့ ရဟန်းသည် အကယ်၍ သူတစ်ပါးစိတ်ဖြစ်ပုံ၌ မလိမ္မာသူ ဖြစ်ခဲ့သော် “(ငါသည်) မိမိ စိတ်ဖြစ်ပုံ၌ လိမ္မာသူ ဖြစ်ရမည်”ဟု သင်တို့သည် ဤသို့သာလျှင် ကျင့်အပ်၏။

ရဟန်းတို့ အဘယ်သို့လျှင် ရဟန်းသည် မိမိစိတ်ဖြစ်ပုံ၌ လိမ္မာသူ ဖြစ်သနည်း၊ ရဟန်းတို့ ဥပမာသော်ကား ငယ်ရွယ်နုပျို၍ တန်ဆာဆင်လေ့ရှိသော မိန်းမသည်လည်းကောင်း၊ ယောကျာ်းသည်လည်းကောင်း၊ ထက်ဝန်းကျင် စင်ကြယ်ဖြူစင်သော ကြေးမုံ (မှန်) ၌ဖြစ်စေ ကြည်လင်သော ရေခွက်၌ဖြစ်စေ မိမိမျက်နှာရိပ်ကို (ကြည့်ရှု) ဆင်ခြင်လတ်သော် ထို(ကြေးမုံ—ရေခွက်)၌ အကယ်၍ မြူမှုန်ကိုသော်လည်းကောင်း၊ (မှဲ့စသော) အညစ်အကြေးကိုသော်လည်းကောင်း မြင်ခဲ့မူ ထိုမြူမှုန် (မှဲ့စသော) အညစ် အကြေးကို ပယ်ရန်အလို့ငှါ လုံ့လပြု၏၊ ထို (ကြေးမှုံ—ရေခွက်) ၌ အကယ်၍ မြူမှုန် (မှဲ့စသော) အညစ် အကြေးကို မမြင်ခဲ့မူ ထိုမမြင်ခြင်းကြောင့်ပင် “ငါ့အား အရတော်လေစွ၊ ငါသည် ထက်ဝန်းကျင် စင်ကြယ် လေစွ”ဟု ဝမ်းမြောက်မှု အကြံပြည့်စုံမှု ဖြစ်ရ၏။

“Ta sẽ thiện xảo trong hành tướng tâm của ta.” Như vậy, các Tỷ-kheo các Thầy cần phải học tập.

“Và này các Tỳ kheo, như thế nào, Tỷ-kheo thiện xảo trong hành tướng tâm của mình? Ví như, này các Tỷ-kheo, một người đàn bà hay một người đàn ông, còn trẻ, trong tuổi thanh niên, tánh ưa trang điểm, quán sát hình ảnh mặt mình trong tấm gương thanh tịnh trong sáng, hay trong một bát nước trong. Nếu thấy trên mặt có hột bụi hay dấu nhớp gì, người ấy cố gắng đoạn trừ hột bụi hay dấu nhớp ấy. Nếu không thấy hột bụi hay dấu nhớp, người ấy hoan hỷ, thỏa mãn: “Thật lợi đắc cho ta! Ta thật là trong sạch! “ Cũng vậy, này các Tỷ-kheo, Tỷ-kheo quán sát như vậy, được nhiều lợi ích trong các thiện pháp.”

「比丘們!如果比丘不是他心法門的熟練者,那時:『我將是自心法門的熟練者。』比丘們!你們應該這麼學。

「比丘們!比丘如何是自心法門的熟練者呢?比丘們!猶如年輕而喜歡裝飾的女子或男子,當在鏡中,或在遍淨、潔淨、清澈的水鉢中觀察自己的面貌時,在那裡,如果看見塵垢或污穢,他為塵垢或污穢的捨斷而努力。在那裡,如果沒看見塵垢或污穢,因為那樣,他變得悅意、意向圓滿:『這確實是我的獲得,我確實是乾淨的。』同樣的,比丘們!」

Large Billed Crow ©Ashin Sopāka 2017

Speeding Arrow Rolling Death

“Faster than the speed of that man 1, monks, is the speed of the sun & moon. Faster than the speed of that man, faster than the speed of the sun & moon, is the speed of the devas who rush ahead of the sun & moon. Faster than the speed of that man, faster than the speed of the sun & moon, faster than the speed of the devas who rush ahead of the sun & moon, the force of one’s life span comes to an end. Thus you should train yourselves: ‘We will live heedfully.’ That’s how you should train yourselves.” – SN 20.6

“Yathā ca, bhikkhave, tassa purisassa javo, yathā ca can­dima­sūriyā­naṁ javo, tato sīghataro. Yathā ca, bhikkhave, tassa purisassa javo yathā ca can­dima­sūriyā­naṁ javo yathā ca yā devatā can­dima­sūriyā­naṁ purato dhāvanti tāsaṁ devatānaṁ javo, () tato sīghataraṁ āyusaṅkhārā khīyanti. Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘appamattā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti.

ရဟန်းတို့ ထိုမြားဖမ်းသော ယောကျာ်း၏ လျင်မြန်ခြင်းထက် လနေတို့၏ လျင်မြန်ခြင်းက ပို၍ လျင်မြန်၏၊ လနေတို့၏ လျင်မြန်ခြင်းထက် လနေတို့၏ ရှေ့မှ ပြေးသွားသော နတ်တို့၏ လျင်မြန်ခြင်းက ပို၍ လျင်မြန်၏၊ ထိုနတ်တို့၏ လျင်မြန်ခြင်းထက် အလွန်လျင်မြန်စွာ အသက်တို့သည် ကုန်ဆုံးကြရကုန်၏၊ ရဟန်းတို့ ထို့ကြောင့် ဤသာသနာတော်၌ ငါတို့သည် “မမေ့မလျော့ကုန်သည် ဖြစ်၍ နေကုန်အံ့”ဟု ဤသို့လျှင် သင်တို့ ကျင့်ရမည်ဟု (ဟောတော်မူ၏)။

“Và như vậy, này các Tỷ-kheo, là sự nhanh nhẹn của người ấy. Và như vậy là sự nhanh nhẹn của mặt trăng, mặt trời, còn nhanh hơn sự nhanh nhẹn trước. Và như vậy, này các Tỷ-kheo là sự nhanh nhẹn của người ấy, và như vậy là sự nhanh nhẹn của mặt trăng, mặt trời, và như vậy là sự nhanh nhẹn của các chư Thiên chạy trước mặt trăng, mặt trời. Còn nhanh nhẹn hơn là sự biến diệt của thọ hành (thọ mạng của các sự vật). Do vậy, này các Tỷ-kheo, các Ông cần phải học tập như sau: “Chúng tôi sẽ sống không phóng dật”.

「比丘們!如那位男子的速度,日月的速度比之更快速。
比丘們!如那位男子的速度、如日月的速度、如跑在日月前面那些天神們的速度,壽行被耗盡比之更快速。比丘們!因此,你們應該這麼學:『我們要住於不放逸。』比丘們!你們應該這麼學。」

Baby bird ©Ashin Sopāka 2017

Notes:

  1. Catching flying arrows before they hit the ground