16. The Chapter about Verbalising
Nội dung dưới đây được dịch tự động. Có thể chưa hoàn toàn chính xác về thuật ngữ Phật học. Vui lòng tham chiếu bản gốc tiếng Anh hoặc Pāli để đối chiếu.
Những lời dạy quý báu về con đường giải thoát, hạnh phúc và sự tỉnh giác trong đời sống hằng ngày của bậc trí giả. Bài học: Chánh niệm và trí tuệ là đôi cánh bảo vệ con người khỏi mọi đau khổ luân hồi.
Verbally guarded, well-restrained in mind, he who does not practice a wrong deed with the body,
purifying these three paths of action, would attain the unsurpassed state of peace.
One should guard against bodily faults, one should be restrained bodily,
abandoning wrong bodily conduct, one should have good bodily conduct.
One should guard against verbal faults, one should be restrained verbally,
abandoning wrong verbal conduct, one should have good verbal conduct.
One should guard against mental faults, one should be restrained mentally,
abandoning wrong mental conduct, one should have good mental conduct.
The wise are restrained bodily, verbally and also mentally,
the wise are restrained in every way, they are indeed very well-restrained.
This is something of old, Ādhora, this is not something of today:
they blame the one who sits silently, they blame the one who talks in moderation,
they blame the one who talks a lot, there is no one in the world not blamed.
There was not and there will not be, and at present there is not found
a person totally blameworthy, or one totally praiseworthy.
He who would worship or reproach the one who is unrighteous,
a fool with lack of intelligence, that is to no purpose.
The one who, after being examined day by day, is praised by the wise,
faultless in conduct, sagacious, attending to virtue and wisdom,
one who is like a golden coin, who is there worthy to blame him?
That one is praised by the gods, and has been praised by the Brahmās too.
Not by eloquence only, or by a beautiful complexion,
is a person honourable, if still jealous, selfish and deceitful.
In whom is truth, Dhamma, abstinence, restraint and good training,
that sage who has thrown out hatred is said to be honourable.
Even though reciting abundant scriptures, the heedless fellow, who does not do what they say,
like a cowboy counting other’s cattle, does not partake of the ascetic life.
Even though reciting but few scriptures, but living righteously in accordance with Dhamma,
abandoning greed, hate and delusion, with mind released, completely without doubt,
that one, unattached here and hereafter, surely partakes of the ascetic life.
One should speak out the truth, one should not get angry, when requested you should give, if only a little,
through these three conditions one can go to the presence of the gods.
The miserly go not to the world of the gods, fools surely do not praise giving,
but the wise one rejoices in giving, and through that he goes to the world of the gods.
Having virtue, being pure and clever, principled, knowing the truths,
the good one doing the deeds that are his own, that one the people love.
It’s better to have eaten glowing iron balls, like flames of fire,
than that the monastic who is unrestrained and unvirtuous should enjoy the country’s almsfood.
As kusa grass, wrongly grasped, cuts into the hand,
so does the ascetic life, wrongly grasped, drag one down to the underworld.
For the person speaking falsely, who has transgressed in this one thing,
who has abandoned the next world, there is no wickedness left undone.
For not a well-sharpened sword, or even deadly poison,
destroy quite as quickly as words that are badly spoken.
For with the birth of a man an axe is born in his mouth,
with which he cuts himself speaking a word that is badly spoken.
He who praises the blameworthy, or he who blames the praiseworthy,
piles up bad fortune with his mouth, and because of that bad fortune he does not find happiness.
(Compared to) he who has a small measure of bad fortune through dice and loses his wealth,
everything (he owns), together with his self;
this is indeed a far greater bad fortune: he who has a corrupt mind aimed at those faring well.
For one hundred and thirty-six thousand nirabbudas, and five abbudas,
he goes to hell through reproaching the noble ones, having wicked verbal and mental intentions.
He should speak wholesomely, he should not speak wickedly,
the speaking of what is wholesome is best, having spoken wickedly he suffers.
He should practice wholesomely, he should not speak wickedly,
the speaking of what is wholesome is best, having spoken wickedly he suffers.
He should speak wholesome words, he should not speak wickedly,
arisen anger he should constrain, he ceases from hatred.
The Chapter about Verbalising
Những lời dạy quý báu về con đường giải thoát, hạnh phúc và sự tỉnh giác trong đời sống hằng ngày của bậc trí giả. Bài học: Chánh niệm và trí tuệ là đôi cánh bảo vệ con người khỏi mọi đau khổ luân hồi.
Verbally guarded, well-restrained in mind, he who does not practice a wrong deed with the body,
purifying these three paths of action, would attain the unsurpassed state of peace.
One should guard against bodily faults, one should be restrained bodily,
abandoning wrong bodily conduct, one should have good bodily conduct.
One should guard against verbal faults, one should be restrained verbally,
abandoning wrong verbal conduct, one should have good verbal conduct.
One should guard against mental faults, one should be restrained mentally,
abandoning wrong mental conduct, one should have good mental conduct.
The wise are restrained bodily, verbally and also mentally,
the wise are restrained in every way, they are indeed very well-restrained.
This is something of old, Ādhora, this is not something of today:
they blame the one who sits silently, they blame the one who talks in moderation,
they blame the one who talks a lot, there is no one in the world not blamed.
There was not and there will not be, and at present there is not found
a person totally blameworthy, or one totally praiseworthy.
He who would worship or reproach the one who is unrighteous,
a fool with lack of intelligence, that is to no purpose.
The one who, after being examined day by day, is praised by the wise,
faultless in conduct, sagacious, attending to virtue and wisdom,
one who is like a golden coin, who is there worthy to blame him?
That one is praised by the gods, and has been praised by the Brahmās too.
Not by eloquence only, or by a beautiful complexion,
is a person honourable, if still jealous, selfish and deceitful.
In whom is truth, Dhamma, abstinence, restraint and good training,
that sage who has thrown out hatred is said to be honourable.
Even though reciting abundant scriptures, the heedless fellow, who does not do what they say,
like a cowboy counting other’s cattle, does not partake of the ascetic life.
Even though reciting but few scriptures, but living righteously in accordance with Dhamma,
abandoning greed, hate and delusion, with mind released, completely without doubt,
that one, unattached here and hereafter, surely partakes of the ascetic life.
One should speak out the truth, one should not get angry, when requested you should give, if only a little,
through these three conditions one can go to the presence of the gods.
The miserly go not to the world of the gods, fools surely do not praise giving,
but the wise one rejoices in giving, and through that he goes to the world of the gods.
Having virtue, being pure and clever, principled, knowing the truths,
the good one doing the deeds that are his own, that one the people love.
It’s better to have eaten glowing iron balls, like flames of fire,
than that the monastic who is unrestrained and unvirtuous should enjoy the country’s almsfood.
As kusa grass, wrongly grasped, cuts into the hand,
so does the ascetic life, wrongly grasped, drag one down to the underworld.
For the person speaking falsely, who has transgressed in this one thing,
who has abandoned the next world, there is no wickedness left undone.
For not a well-sharpened sword, or even deadly poison,
destroy quite as quickly as words that are badly spoken.
For with the birth of a man an axe is born in his mouth,
with which he cuts himself speaking a word that is badly spoken.
He who praises the blameworthy, or he who blames the praiseworthy,
piles up bad fortune with his mouth, and because of that bad fortune he does not find happiness.
(Compared to) he who has a small measure of bad fortune through dice and loses his wealth,
everything (he owns), together with his self;
this is indeed a far greater bad fortune: he who has a corrupt mind aimed at those faring well.
For one hundred and thirty-six thousand nirabbudas, and five abbudas,
he goes to hell through reproaching the noble ones, having wicked verbal and mental intentions.
He should speak wholesomely, he should not speak wickedly,
the speaking of what is wholesome is best, having spoken wickedly he suffers.
He should practice wholesomely, he should not speak wickedly,
the speaking of what is wholesome is best, having spoken wickedly he suffers.
He should speak wholesome words, he should not speak wickedly,
arisen anger he should constrain, he ceases from hatred.
The Chapter about Verbalising