Womanhood

“What does womanhood matter at all
When the mind is concentrated well,
When knowledge flows on steadily
As one sees correctly into Dhamma.

“One to whom it might occur,
‘I’m a woman’ or ‘I’m a man’
Or ‘I’m anything at all’—
Is fit for Mara to address.” – SN 5.2

“Itthibhāvo kiṁ kayirā,
cittamhi susamāhite;
Ñāṇamhi vattamānamhi,
sammā dhammaṁ vipassato.
“Yassa nūna siyā evaṁ,
Itthāhaṁ purisoti vā;
Kiñci vā pana aññasmi,
Taṁ māro vattumarahatī”ti.

“ကောင်းစွာ တည်ကြည်သော စိတ်၌ ဖလသမာပတ်ဉာဏ် ဖြစ်သည်ရှိသော် တရားကို ကောင်းစွာ မြင်သောသူအား မိန်းမအဖြစ်သည် အဘယ် ပြုအံ့နည်း။

အကြင်သူအား ငါကား မိန်းမဟူ၍လည်းကောင်း၊ ငါကား ယောကျာ်းဟူ၍လည်းကောင်း၊ ငါကား တခြား တစ်စုံတစ်ခု ဖြစ်၏ဟူ၍လည်းကောင်း (တဏှာ မာန ဒိဋ္ဌိတို့ဖြင့်) ဤသို့ ဖြစ်ရာ၏။ ထိုသူကိုသာလျှင် မာရ်နတ်သည် ဆိုခြင်းငှါ ထိုက်၏။”

“Nữ tánh chướng ngại gì,
Khi tâm khéo Thiền định,
Khi trí tuệ triển khai,
Chánh quán pháp vi diệu?
Ai tự mình tìm hỏi:
“Ta, nữ nhân, nam nhân,
Hay ta là ai khác?”
Xứng nói chuyện Ác ma,
Ác ma thật cân xứng.”
「與女人的狀態何干?
當心已善入定時,
當智轉起時,
正確地觀察法者。

確實有這樣的人:
『我是女人,或男人』,
或我是其他任何東西,
那是適合魔說的。」

Common Kingfisher
©Ashin Sopāka 2019

Mirror

“I abandoned the five hindrances
So I could realise security from the yoke;
And I picked up the Dhamma as a mirror,
For knowing and seeing myself.

“I checked over this body
All of it, inside and out.
Internally and externally,
My body looked vacant.” – Thag 2.26

“Pañca nīvaraṇe hitvā,
yogakkhemassa pattiyā;
Dhammādāsaṁ gahetvāna,
ñāṇadassanamattano.

“Paccavekkhiṁ imaṁ kāyaṁ,
sabbaṁ santarabāhiraṁ;
Ajjhattañca bahiddhā ca,
tuccho kāyo adissathā”ti.

“Sau khi từ bỏ năm pháp che lấp nhằm đạt đến sự an toàn khỏi các ràng buộc, sau khi cầm lấy cái gương soi Giáo Pháp có sự biết và thấy được bản thân, …

… tôi đã quán xét cái thân thể này, toàn bộ bên trong lẫn bên ngoài, của bản thân và của người khác; thân đã được thấy là rỗng không.”

ငါသည် နီဝရဏငါးပါးတို့ကို ပယ်စွန့်ဖျက်ဆီး၍ ယောဂလေးပါးတို့သည် မနှိပ်စက်အပ်သော နိဗ္ဗန်ကို ရခြင်း ရောက်ခြင်းငှါ မိမိ၏ဉာဏ် အမြင်ဖြစ်သော တရားတည်းဟူသော မှန်ကြေးမုံကို ယူ၍ အဇ္ဈတ္တိကာယတန ဗာဟိရာယတနနှင့်တကွဖြစ်သော ဤကိုယ်အားလုံးကို ဉာဏ်ဖြင့် ရှုဆစ်ဖြင်ခဲ့ပြီ၊

ဤသို့ ရှုဆင်ခြင်သော ငါ့အား မိမိသန္တာန်၌၎င်း သူတပါးသန္တာန်၌၎င်းဖြစ်သော ခန္ဓာငါးပါးဟူသော အတ္တဘောသည် နိစ္စ သုခစသည်တို့မှ အချည်းနှီးဖြစ်၍ ဉာဏ်၌ ထင်လာ၏။

為達安穩地,
捨棄五障蓋,
我取法之鏡,
見己之知見。
我身之內外,
一一為觀察,
觀我內外身,
一切皆空虛。

White Wagtail
©Ashin Sopāka 2018

Dragon

“The supreme should be attained by an ascetic,
a brahmin who has lived the life;
it should be attained by a knowledge master,
a healer.

“The supreme should be attained by the unstained,
stainless and pure;
it should be attained by a knower,
who is free.

“I am victorious in battle!
Released, I release others from their chains.
I am a dragon completely tamed,
an adept, I am extinguished.” – AN 8.85

“Yaṁ samaṇena pattabbaṁ,
brāhmaṇena vusīmatā;
Yaṁ vedagunā pattabbaṁ,
bhisakkena anuttaraṁ.

“Yaṁ nimmalena pattabbaṁ,
vimalena sucīmatā;
Yaṁ ñāṇinā ca pattabbaṁ,
vimuttena anuttaraṁ.

“Sohaṁ vijitasaṅgāmo,
mutto mocemi bandhanā;
Nāgomhi paramadanto,
asekho parinibbuto”ti.

“Sa-môn đạt được gì,
Phạm chí thành mãn gì,
Bậc Chánh trí đạt gì,
Bậc Dược sư vô thượng,
Bậc Ly cấu đạt gì.
Bậc Vô cấu thanh tịnh,
Bậc Trí đạt được gì,
Bậc Giải thoát vô thượng.
Trong chiến trận Ta thắng,
Giải thoát khỏi triền phược,
Voi tối thượng nhiếp phục,
Ta, vô học, tịch tịnh.”
「凡應該被沙門、
已完成的婆羅門得到的,
凡應該被通曉吠陀者、
無上醫者得到的;
凡應該被無垢者、
清淨離垢者得到的,
凡應該智者、
無上解脫者得到的;
我是戰場上的勝利者,
已解脫,我從解脫繫縛,
我是龍象、最上調御者,
無學者、般涅槃者。」

အကြင်ဂုဏ်ကျေးဇူးအပေါင်းသို့ ငြိမ်းအေးပြီးသော မြတ်စွာဘုရားသည် ရောက် အပ်၏၊ (မြတ်သောအကျင့်ကို) ကျင့်သုံးပြီးဖြစ်၍ မကောင်းမှုကို မျှောပြီးသော မြတ်စွာဘုရားသည် ရောက်အပ်၏၊ အကြင်ဂုဏ်ကျေးဇူးအပေါင်းသို့ အသိဉာဏ်သို့ ရောက်ပြီးသော မြတ်စွာဘုရားသည် ရောက်အပ်၏၊ သမားတော် ဘိသက္ကမည်သော မြတ်စွာဘုရားသည် အတုမဲ့ဂုဏ်သို့ ရောက်အပ်၏။ အကြင်ဂုဏ်ကျေးဇူးအပေါင်းသို့ အညစ်အကြေးကင်းသော မြတ်စွာဘုရားသည် ရောက်အပ်၏၊ စင်ကြယ်သူဖြစ်သော အညစ်အကြေးမရှိသော မြတ်စွာဘုရားသည် ရောက်အပ်၏၊ အကြင်ဂုဏ်ကျေးဇူးအပေါင်းသို့ ဉာဏ်ရှိသော မြတ်စွာဘုရားသည် ရောက်အပ်၏၊ လွတ်မြောက်သော မြတ်စွာဘုရားသည် အတုမဲ့ဂုဏ်သို့ ရောက် အပ်၏။ ထိုဂုဏ်ကျေးဇူးအပေါင်းသို့ ရောက်ပြီးသော စစ်မြေပြင်ကို အောင်ပြီးသော ထိုငါ သည် အနှောင်အဖွဲ့မှလွတ်၍ (လူအများကိုလည်း) လွတ်စေခဲ့၏၊ (ထိုငါသည်) ကျင့်ပြီးဖြစ်သော (ကိလေသာ) ငြိမ်းအေးပြီးသော အလွန်ယဉ်ကျေးသော ဆင်ပြောင် ကြီးသဖွယ် ဖြစ်ပေ၏။

Dragonflies @Ashin Sopāka 2018

Eating Enough

“When a man is always mindful,
knowing moderation in eating,
his discomfort diminishes, and he ages slowly,
taking care of his life.” – SN 3.13
“Manujassa sadā satīmato,
Mattaṁ jānato laddhabhojane;
Tanukassa bhavanti vedanā,
Saṇikaṁ jīrati āyupālayan”ti.

 

“အခါခပ်သိမ်း သတိနှင့် ပြည့်စုံသော , ရအပ်သော စားသုံးဖွယ်၌ အတိုင်း အရှည်ကို သိသော ထိုသူအား ဝေဒနာတို့သည် နည်းပါးကုန်၏၊ အသက်ကို စောင့်သည်ဖြစ်၍ နူးညံ့စွာ ကြေညက်၏”။

“Con người thường chánh niệm,
Ðược ăn, biết phải chăng,
Chừng mực, cảm thọ mạnh,
Già chậm, tuổi thọ dài.”
「當人常有念時,
知量而接受食物,
苦痛變少,老得緩慢,
保護壽命。」

 

Collared Kingfisher ©Ashin Sopāka 2018

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?』