2. Inciting to wisdom
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.
```json { "title": "2. Khuyến Phát Trí Tuệ", "content": "Beal 1Phần này gồm hai mươi chín bài kệ, nhằm khuyến tấn các Tỳ-kheo lười biếng tinh tấn trở lại trên con đường Bổn phận. Bốn bài kệ đầu tiên được Đức Phật thuyết tại Tịnh xá Kỳ-đà Lâm, thành Xá-vệ. Vào dịp ấy, một đệ tử lơ đễnh đã rời khỏi chúng hội thính giả trong khi Ngài đang thuyết giảng về sự cần thiết của tinh tấn để loại bỏ những chướng ngại và ràng buộc ngăn cản sự tiến bộ trong đời sống Phạm hạnh. Sau khi lui về tịnh thất của mình, vị ấy đắm mình trong giấc ngủ và sự nuông chiều bản thân—mà không biết rằng bảy ngày sau mình sẽ mệnh chung. Đức Phật li���n nói với vị ấy rằng:
\n\n“Than ôi! Hãy thức dậy! Sao lại ngủ ở đó? Ngươi là bạn của nhện và côn trùng bò. Ẩn mình khỏi tầm mắt, thực hành bất tịnh, bị lừa dối một cách đáng thương về bản chất của thân thể (hay Sinh mạng), như người sợ phải cắt bỏ chi thể bệnh hoạn, lòng nặng trĩu, khổ não lớn lao, tìm quên trong giấc ngủ, nhưng dù vậy vẫn không thể thoát khỏi ký ức về tai họa sắp đến của mình—trường hợp của ngươi cũng
T 0577a15昔佛在舍衛國祇樹精舍。佛告諸比丘：「當勤T 0577a16修道除棄陰蓋，心明神定可免眾苦。」有一比T 0577a17丘志不明達，飽食入室閉房靜眠，愛身快意T 0577a18不觀非常，冥冥懈怠無復晝夜。却後七日其T 0577a19命將終，佛愍傷之，懼墮惡道，即入其室，彈T 0577a20指覺曰：T 0577a21
SC Verse 15Verse 2.1「咄起何為寐？ 螉螺蜯蠹類，T 0577a22
隱蔽以不淨， 迷惑計為身。T 0577a23SC Verse 16Verse 2.2焉有被斫瘡， 心如嬰病痛，T 0577a24
遘于眾厄難， 而反為用眠？T 0577a25SC Verse 17Verse 2.3思而不放逸， 為仁學仁迹，T 0577a26
從是無有憂， 常念自滅意。T 0577a27SC Verse 18Verse 2.4正見學務增， 是為世間明，T 0577a28
所生福千倍， 終不墮惡道。」T 0577a29
比丘聞偈即便驚寤，見佛親誨加敬悚息，T 0577b01即起稽首為佛作禮。佛告比丘：「汝寧自識本T 0577b02宿命不？」比丘對曰：「陰蓋所覆，實不自識也。」佛T 0577b03告比丘：「昔維衛佛時，汝曾出家，貪身利養，T 0577b04不念經戒，飽食却眠不念非常，命終魂神生T 0577b05螉蟲中，積五萬歲。壽盡復為螺蜯之蟲、樹T 0577b06中蠹蟲，各五萬歲。此四品蟲生長冥中，貪身T 0577b07愛命樂處幽隱，以冥為家不憙光明，一眠之T 0577b08時百歲乃覺，纏綿罪網不求出要。今始罪畢T 0577b09得為沙門，如何睡眠不知厭足？」於是比丘重T 0577b10聞宿緣，慚怖自責，五蓋雲除即得羅漢。
T 0577b11昔佛在舍衛國祇樹給孤獨園，與諸天人四T 0577b12輩說法。時有一年少比丘，為人頑愚質直踈T 0577b13野，未解道要，情意興盛思想於欲，陽氣隆T 0577b14盛不能自制，以此為惱不獲度世。坐自思惟：T 0577b15「有根斷者，然後清淨，可得道迹。」即至檀越T 0577b16家從之借斧，還房閉戶脫去衣服，坐木板上T 0577b17欲自斫陰。「正坐此陰令我勤苦，經歷生死無T 0577b18央數劫，三塗六趣皆由色欲，不斷此者無緣T 0577b19得道。」佛知其意愚癡乃爾，道從制心心是根T 0577b20源，不知當死自害墮罪長受苦痛。於是世T 0577b21尊往入其房，即問比丘：「欲作何等？」放斧著衣T 0577b22禮佛自陳：「學道日久未解法門，每坐禪定垂T 0577b23當得道為欲所蓋，陽氣隆盛意惑目冥，不T 0577b24覺天地。諦自責念事皆由此，是以借斧欲斷T 0577b25制之。」佛告比丘：「卿何愚癡不解道理？欲求道T 0577b26者先斷其癡然後制心，心者善惡之根源。欲T 0577b27斷根者先制其心，心定意解然後得道。」
SC Verse 19Verse 2.5「學先斷母， 率君二臣，
廢諸營從，T 0577c01 是上道人。」T 0577c02
佛告比丘：「十二因緣以癡為本，癡者眾罪之T 0577c03源。智者眾行之本，先當斷癡然後意定。」佛T 0577c04說是已，比丘慚愧即自責言：「我為愚癡迷惑T 0577c05來久，不解古典使如此耳，今佛所說甚為妙T 0577c06哉！」內思正定安般守意，制心伏情杜閉諸T 0577c07欲，即得定意，在於佛前逮得應真。
T 0577c08昔佛在羅閱祇國靈鷲山中，為諸天人國王T 0577c09大臣說甘露法。有一比丘剛猛勇健，佛知其T 0577c10意，遣至山後鬼神谷中，令樹下坐數息求定，T 0577c11知息長短安般守意，斷求滅苦可得泥洹。比T 0577c12丘受教往至谷中欲坐定意，但聞山中鬼神T 0577c13語聲，不見其形但有音聲，悚息怖懼不能自T 0577c14寧，意欲悔還即自念言：「居家大富宗族，又T 0577c15強出家學道，獨見安處鬼神深山，既無伴侶T 0577c16又無行人，但有諸鬼數來怖人。」思惟如是，未T 0577c17去之間，於是世尊往到其邊，坐一樹下而問T 0577c18之曰：「汝獨在此將無怖懼耶？」比丘稽首白T 0577c19言：「初未曾入山在此實憂，須臾之間有一T 0577c20野象王來在邊，倚一樹臥心獨歡喜，遠離T 0577c21諸象一何快哉？」佛知象意告比丘曰：「汝寧知T 0577c22是象所由來不？」對曰：「不審。」佛告比丘：「此象眷T 0577c23屬大小五百餘頭，厭患小象捨來至此倚樹T 0577c24而臥，自念得離恩愛牢獄一何快哉？象是畜T 0577c25生猶思閑靜，況汝捨家欲求度世，方以獨自T 0577c26欲求伴侶？愚冥伴侶多所傷敗，獨住無對亦T 0577c27無謀議，寧獨修道不用愚伴。」
SC Verse 20Verse 2.6「學無朋類， 不得善友，
寧獨守善，T 0578a01 不與愚偕。SC Verse 21Verse 2.7樂戒學行， 奚用伴為？T 0578a02
獨善無憂， 如空野象。」T 0578a03
佛說是時，比丘意解，內思聖教即得應真；谷T 0578a04中鬼神亦皆聞解，為佛弟子受誓誡勅，不復T 0578a05侵民。佛與比丘共還精舍。
T 0578a06法句譬喻經護戒品第二
T 0578a07昔佛在舍衛國祇桓精舍，為諸天人宣演經T 0578a08法。時羅閱祇國有二新學比丘，欲往見佛。二T 0578a09國中間曠無人民，于時旱熱泉水枯竭，二人T 0578a10飢渴熱暍呼吸，故泉之中有升餘水，而有細T 0578a11蟲不可得飲。二人相對曰：「故從遠來欲望見T 0578a12佛，不圖今日沒命於此也。」一人言曰：「且當飲T 0578a13水以濟吾命，進前見佛，焉知其餘也。」一人答T 0578a14曰：「佛之明戒，仁慈為首，殘生自活見佛無益；T 0578a15寧守戒而死，不犯戒而生也。」一人即起極意T 0578a16快飲，於是進路。一人不飲遂致殞命，即生第T 0578a17二忉利天上，思惟自省即識宿命持戒不犯，T 0578a18今來生此。信哉福報其不遠矣。即持華香下T 0578a19到佛所，為佛作禮却住一面。其飲水者道路T 0578a20疲頓經日乃達，見佛神德至尊巍巍，稽首禮T 0578a21畢涕泣自陳：「我伴一人於彼命終，感其不達，T 0578a22願佛知之。」佛言：「吾已明矣。」佛以手指曰：「今T 0578a23此天人則汝伴也，全戒生天又先至矣。」於是T 0578a24世尊披胸示之。「汝觀我形，不奉我戒，雖云見T 0578a25我，我不見汝也；去我萬里奉行經戒，此人則T 0578a26為在我目前。」
於是世尊即說偈言：T 0578a27
SC Verse 22Verse 2.8「學而多聞， 持戒不失，
兩世見譽，T 0578a28 所願者得；SC Verse 23Verse 2.9學而寡聞， 持戒不完，T 0578a29
兩世受痛， 喪其本願。SC Verse 24Verse 2.10夫學有二，T 0578b01 常親多聞，
安諦解義， 雖困不耶。」T 0578b02
於是比丘聞偈慚怖，稽首悔過嘿思所行。天T 0578b03人聞偈心意欣悅，逮得法眼，天人眾會莫不T 0578b04奉行。
T 0578b05Beal 1This section consisting of twenty-nine verses, is designed to excite listless mendicants to renewed exertion in the path of Duty. The first four gāthas were spoken by Buddha in the Jetavana at Śrāvastī. On this occasion a careless disciple had left the company of his hearers, whilst he was preaching on the necessity of exertion in casting off the hindrances and trammels that prevent advance in a religious life. Having retired to the interior of his cell, he indulged himself in sleep and effeminacy—not knowing that after seven days he would die. Whereupon Buddha addressed him thus:
“Alas! arise thou! why sleeping there? a companion of the spider, and the creeping insect. Hidden from sight, practising impurity, miserably deceived with regard to the character of the body (or Life), even as one who dreads the amputation of a diseased limb, his heart heavy, and his affliction great, seeks forgetfulness in sleep, but nevertheless cannot escape the recollection of his coming calamity—such is your case. But the man who strives after true wisdom, feels no such sorrow, always reflecting on religion, he forgets himself—possessed of right apprehension of Truth he increases in wisdom daily, he becomes a light in the world; however born, his happiness is a thousand fold greater, and in the end he shall escape every evil mode of existence.”
Hearing these verses the mendicant arose and came before Buddha, and prostrated himself in his presence; on which the World-honoured asked him if he knew his former states of existence; the mendicant confessed that owing to the indulgence of his carnal desires, he was unable to penetrate such mysteries—on which the teacher explained how in the time of a former Buddha he had been a disciple, but had given way to self-indulgence and sleep—on account of which he had been born for many thousand years, as an insect, and in other similar forms—but now his evil Karma exhausted, he had again been born as a man and become a mendicant. On hearing this the Shaman, struck with remorse, repented of his sin and became a Rahat.
Beal 2Formerly, when Buddha was residing at Śrāvastī, in the Jetavana, whilst preaching for the benefit of the four orders of his followers, there was a young Bhikshu, who being overcome by foolish thoughts, was unable to restrain his desires. Grieved at this, he resolved to dismember himself, and for that purpose he went to the house of his Patron (dānapati), and having procured a knife he proceeded to his cell, and sitting on his couch he began to reflect on the evil which resulted from the power of gratifying desire. Buddha knowing his thoughts, and perceiving him to be deceived by ignorance of the true cause of his conduct, an ill-restrained mind, proceeded to his cell, and inquired what he was going to do. On this the Bhikshu explained that as he was unable to check desire, and in consequence to advance in religious exercise, he was about to dismember himself. On this Buddha explained that uncertainty and doubt were the causes of delay in religious progress, that the first thing to do was to govern the mind, and restrain the thoughts, without which merely to get rid of the external instrument of evil was useless, and then he added these lines—
“Learning first to cut off the Mother, and to follow the one true guide (Minister), dismissing all the subordinate place-holders, this is (the conduct of) the truly enlightened man.”
And then explaining that “Doubt" was the Mother, and the twelve causes and effects the subordinates, whilst Wisdom was the one Minister, the Bhikshu obtained enlightenment, and was at rest.
Beal 3Formerly, when Buddha was residing in the Gridhrakūta Mountain near Rājagriha preaching the Law of Eternal Life (i.e., Nirvāna) to the assembled multitudes, there was a certain obdurate and hardened Bhikshu present, on whom the words of the Preacher had no effect. On this Buddha, knowing his thoughts, sent him to the back of the mountains to meditate beneath a tree in the middle of the gorge, known as that of the “Evil Spirits"—with a view to his casting away the impediments that prevented him from attaining Nirvāna. Arrived at the spot he was constantly alarmed and interrupted by the sounds of the evil spirits, though he saw no form, and so instead of arriving at a fixed state of composure, he rather desired to go back to the place whence he came—but on reflecting that the sounds he heard were only those of evil spirits who wished to drive him from his purpose, he stayed where he was. Then Buddha coming near him as he sat, took his place beside him and said—"Have you no fear dwelling alone in this solitary place?” to which he replied—"At first when I had scarcely yet entered on this part of the Mountain, I was for a moment filled with fear—but then a wild elephant coming to the place were I was, and lying down close to me under a Tree, went to sleep, as though he were perfectly rejoiced to get away from the rest of the herd, and be at peace (and so I was re-assured).” Then Buddha, knowing perfectly the circumstances of the case, said, “That elephant was but one of a herd of five hundred, who from fear that he might be captured with the rest, found his joy in separation, and a solitary life—how much more, then, should you seek for happiness in leaving your home, and practising in solitude the rules of an ascetic life?” and then he added these verses—
“Perceiving that the ignorant herd can never attain true Wisdom, the wise man prefers in solitude to guard himself in virtuous conduct, not associating with the foolish; rejoicing in the practice of moral duties (sila) and pursuing such conduct as becomes this mode of life, there is no need of a companion or associate in such practice—solitary in virtue, without sorrow, a man rejoices as the wild elephant (escaped from the herd).”
On hearing these words the Bhikshu obtained rest, and the “Evil Spirits" also, who listened and understood them, were so awed that they vowed never again to molest solitary ascetics, and then Buddha and the mendicant returned to their place.
Beal 4On a certain occasion when Buddha was residing in the Jetavana at Śrāvastī, preaching for the good of Devas and men, two new disciples from Rājagriha desired to go to the place where he was to see him. Between the two countries there was an uninhabited and inhospitable desert. Parched with the heat and utterly exhausted, they came at length to a pool of water and sat down, eagerly desiring to slake their thirst. But they perceived that the water was full of insects, and so hesitated to drink. At length one said, “If I drink not I shall not be able to see Buddha, the end justifies the means,” and so he drank of the water. The other, considering that the Law of Buddha was one of universal love, which forbade the taking of life, refused to drink, and as the other went on his way alone, the latter died and was born in Heaven. Then considering the circumstances of his former life, he quickly descended and came to the place where Buddha was and saluted him. In a short time the first also arrived at the place, and on Buddha asking him whence he came and where his companion was, he related with tears all the circumstances of the case, on which the Teacher, pointing to the bright Deva come down from Heaven, assured the other that this was his former companion; he had kept the Law and was born in Heaven, and was the first to behold the form of Buddha; but you “who say you see me, and yet have transgressed my Law, are not seen by me, but are as though you were distant ten thousand li, whereas this man who has kept the Law, dwells ever in my sight,” and the World-honoured one added these lines, and said—
“The obedient disciple who follows the precepts without fail, in either world (Heaven or earth) exalted, he shall obtain his desire and aim (his prayer). But, on the other hand, the disciple who is stint in obedience, not keeping the precepts in their strictness, in either world grievously afflicted, mourns for his former vows (unaccomplished). Yet both, if they persevere in their inquiries and search, shall be saved from error, although with difficulty.”
On hearing these words the disciple who had erred was overjoyed, and arrived at enlightenment.
Phần này gồm hai mươi chín bài kệ, nhằm khuyến tấn các Tỳ-kheo lười biếng tinh tấn trở lại trên con đường Bổn phận. Bốn bài kệ đầu tiên được Đức Phật thuyết tại Tịnh xá Kỳ-đà Lâm, thành Xá-vệ. Vào dịp ấy, một đệ tử lơ đễnh đã rời khỏi chúng hội thính giả trong khi Ngài đang thuyết giảng về sự cần thiết của tinh tấn để loại bỏ những chướng ngại và ràng buộc ngăn cản sự tiến bộ trong đời sống Phạm hạnh. Sau khi lui về tịnh thất của mình, vị ấy đắm mình trong giấc ngủ và sự nuông chiều bản thân—mà không biết rằng bảy ngày sau mình sẽ mệnh chung. Đức Phật li���n nói với vị ấy rằng:
\n\n“Than ôi! Hãy thức dậy! Sao lại ngủ ở đó? Ngươi là bạn của nhện và côn trùng bò. Ẩn mình khỏi tầm mắt, thực hành bất tịnh, bị lừa dối một cách đáng thương về bản chất của thân thể (hay Sinh mạng), như người sợ phải cắt bỏ chi thể bệnh hoạn, lòng nặng trĩu, khổ não lớn lao, tìm quên trong giấc ngủ, nhưng dù vậy vẫn không thể thoát khỏi ký ức về tai họa sắp đến của mình—trường hợp của ngươi cũng
Beal 1This section consisting of twenty-nine verses, is designed to excite listless mendicants to renewed exertion in the path of Duty. The first four gāthas were spoken by Buddha in the Jetavana at Śrāvastī. On this occasion a careless disciple had left the company of his hearers, whilst he was preaching on the necessity of exertion in casting off the hindrances and trammels that prevent advance in a religious life. Having retired to the interior of his cell, he indulged himself in sleep and effeminacy—not knowing that after seven days he would die. Whereupon Buddha addressed him thus:
“Alas! arise thou! why sleeping there? a companion of the spider, and the creeping insect. Hidden from sight, practising impurity, miserably deceived with regard to the character of the body (or Life), even as one who dreads the amputation of a diseased limb, his heart heavy, and his affliction great, seeks forgetfulness in sleep, but nevertheless cannot escape the recollection of his coming calamity—such is your case. But the man who strives after true wisdom, feels no such sorrow, always reflecting on religion, he forgets himself—possessed of right apprehension of Truth he increases in wisdom daily, he becomes a light in the world; however born, his happiness is a thousand fold greater, and in the end he shall escape every evil mode of existence.”
Hearing these verses the mendicant arose and came before Buddha, and prostrated himself in his presence; on which the World-honoured asked him if he knew his former states of existence; the mendicant confessed that owing to the indulgence of his carnal desires, he was unable to penetrate such mysteries—on which the teacher explained how in the time of a former Buddha he had been a disciple, but had given way to self-indulgence and sleep—on account of which he had been born for many thousand years, as an insect, and in other similar forms—but now his evil Karma exhausted, he had again been born as a man and become a mendicant. On hearing this the Shaman, struck with remorse, repented of his sin and became a Rahat.
Beal 2Formerly, when Buddha was residing at Śrāvastī, in the Jetavana, whilst preaching for the benefit of the four orders of his followers, there was a young Bhikshu, who being overcome by foolish thoughts, was unable to restrain his desires. Grieved at this, he resolved to dismember himself, and for that purpose he went to the house of his Patron (dānapati), and having procured a knife he proceeded to his cell, and sitting on his couch he began to reflect on the evil which resulted from the power of gratifying desire. Buddha knowing his thoughts, and perceiving him to be deceived by ignorance of the true cause of his conduct, an ill-restrained mind, proceeded to his cell, and inquired what he was going to do. On this the Bhikshu explained that as he was unable to check desire, and in consequence to advance in religious exercise, he was about to dismember himself. On this Buddha explained that uncertainty and doubt were the causes of delay in religious progress, that the first thing to do was to govern the mind, and restrain the thoughts, without which merely to get rid of the external instrument of evil was useless, and then he added these lines—
“Learning first to cut off the Mother, and to follow the one true guide (Minister), dismissing all the subordinate place-holders, this is (the conduct of) the truly enlightened man.”
And then explaining that “Doubt" was the Mother, and the twelve causes and effects the subordinates, whilst Wisdom was the one Minister, the Bhikshu obtained enlightenment, and was at rest.
Beal 3Formerly, when Buddha was residing in the Gridhrakūta Mountain near Rājagriha preaching the Law of Eternal Life (i.e., Nirvāna) to the assembled multitudes, there was a certain obdurate and hardened Bhikshu present, on whom the words of the Preacher had no effect. On this Buddha, knowing his thoughts, sent him to the back of the mountains to meditate beneath a tree in the middle of the gorge, known as that of the “Evil Spirits"—with a view to his casting away the impediments that prevented him from attaining Nirvāna. Arrived at the spot he was constantly alarmed and interrupted by the sounds of the evil spirits, though he saw no form, and so instead of arriving at a fixed state of composure, he rather desired to go back to the place whence he came—but on reflecting that the sounds he heard were only those of evil spirits who wished to drive him from his purpose, he stayed where he was. Then Buddha coming near him as he sat, took his place beside him and said—"Have you no fear dwelling alone in this solitary place?” to which he replied—"At first when I had scarcely yet entered on this part of the Mountain, I was for a moment filled with fear—but then a wild elephant coming to the place were I was, and lying down close to me under a Tree, went to sleep, as though he were perfectly rejoiced to get away from the rest of the herd, and be at peace (and so I was re-assured).” Then Buddha, knowing perfectly the circumstances of the case, said, “That elephant was but one of a herd of five hundred, who from fear that he might be captured with the rest, found his joy in separation, and a solitary life—how much more, then, should you seek for happiness in leaving your home, and practising in solitude the rules of an ascetic life?” and then he added these verses—
“Perceiving that the ignorant herd can never attain true Wisdom, the wise man prefers in solitude to guard himself in virtuous conduct, not associating with the foolish; rejoicing in the practice of moral duties (sila) and pursuing such conduct as becomes this mode of life, there is no need of a companion or associate in such practice—solitary in virtue, without sorrow, a man rejoices as the wild elephant (escaped from the herd).”
On hearing these words the Bhikshu obtained rest, and the “Evil Spirits" also, who listened and understood them, were so awed that they vowed never again to molest solitary ascetics, and then Buddha and the mendicant returned to their place.
Beal 4On a certain occasion when Buddha was residing in the Jetavana at Śrāvastī, preaching for the good of Devas and men, two new disciples from Rājagriha desired to go to the place where he was to see him. Between the two countries there was an uninhabited and inhospitable desert. Parched with the heat and utterly exhausted, they came at length to a pool of water and sat down, eagerly desiring to slake their thirst. But they perceived that the water was full of insects, and so hesitated to drink. At length one said, “If I drink not I shall not be able to see Buddha, the end justifies the means,” and so he drank of the water. The other, considering that the Law of Buddha was one of universal love, which forbade the taking of life, refused to drink, and as the other went on his way alone, the latter died and was born in Heaven. Then considering the circumstances of his former life, he quickly descended and came to the place where Buddha was and saluted him. In a short time the first also arrived at the place, and on Buddha asking him whence he came and where his companion was, he related with tears all the circumstances of the case, on which the Teacher, pointing to the bright Deva come down from Heaven, assured the other that this was his former companion; he had kept the Law and was born in Heaven, and was the first to behold the form of Buddha; but you “who say you see me, and yet have transgressed my Law, are not seen by me, but are as though you were distant ten thousand li, whereas this man who has kept the Law, dwells ever in my sight,” and the World-honoured one added these lines, and said—
“The obedient disciple who follows the precepts without fail, in either world (Heaven or earth) exalted, he shall obtain his desire and aim (his prayer). But, on the other hand, the disciple who is stint in obedience, not keeping the precepts in their strictness, in either world grievously afflicted, mourns for his former vows (unaccomplished). Yet both, if they persevere in their inquiries and search, shall be saved from error, although with difficulty.”
On hearing these words the disciple who had erred was overjoyed, and arrived at enlightenment.