Kinh Người Biết Sống Một Mình

7/31/2019 Kinh Ng i Bit Sng Mt Mnh

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Kinh Ngi Bit Sng Mt Mnh (I)

(Dch t Tp A Hm, Kinh s 1071)

HT. Thch Nht Hnh dch

y l nhng iu ti nghe hi Bt cn

ti tu vin Cp C c trong vn cyK thnh Vng X. Lc c mtv kht s tn l Thng Ta (Thera) cha mt mnh mt ch, v ny thng cangi hnh sng mt mnh, i kht thc

mt mnh, th trai xong i v mt mnhv ngi thin mt mnh. By gi c mts cc v kht s ti ni Bt , lm ldi chn Bt, lui v mt bn ngi, v

bch vi Ngi:

- Th Tn, c mt v tn gi tn ThngTa, v ny a mt mnh, a ca ngi


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hnh sng mt mnh, mt mnh vo xmlng kht thc, mt mnh t xm lng i

v tr x, mt mnh ta thin.c Th Tn bn bo mt v kht s:

- Thy hy ti ch m kht s ThngTa c tr v bo vi ng ta l ti ging ta.

V kht s vng mnh. Lc y v kht sThng Ta lin n ch Bt , lm ldi chn Bt, lui v mt bn m ngi.

Lc y c Th Tn hi kht s ThngTa:

- C phi l thy a mt mnh, ca ngihnh sng mt mnh, mt mnh i khtthc, mt mnh ra khi xm lng, mtmnh ta thin phi khng?

Kht s Thng Ta p:


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- Tha Th Tn, ng vy.

Bt bo kht s Thng Ta:

- Thy sng mt mnh nh th no?

Kht s Thng Ta p:

- Bch Th Tn, con ch sng mt mnh

mt ni, ca ngi hnh sng mt mnh,mt mnh i kht thc, mt mnh ra khixm lng, mt mnh ngi thin, th thi.

Bt dy:

- Thy ng l ngi a sng mt mnh,ti khng ni l khng phi. Nhng ti

bit c mt cch sng mt mnh tht smu nhim. l qun chiu thyrng qu kh khng cn m tng laith cha ti, an nhin sng trong hin tim khng b vng mc vo tham dc.K thc gi sng nh th, tm khng do


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d, b ht mi lo u, mi hi hn, xa laht mi tham dc i, ct t tt c

nhng si dy rng buc v sai s mnh. gi l tht s sng mt mnh. Khngc cch no sng mt mnh m munhim hnth.

Ri c Th Tn ni bi k sau y:Qun chiu vo cuc iThy r c vn phpKhng kt vo php noLa xa mi i nhimSng an lc nh thTc l sng mt mnh.

Bt ni xong, tn gi Thng Ta lylm vui mng sung sng, cung knh lm

l Bt v rt lui.


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ni i cng, sau ti s gii thch.Qu thy hy lng nghe.

- Tha Th Tn, chng ti ang lngnghe y.

c Th Tn dy:

ng tm v qu khng tng ti tng laiQu kh khng cnTng lai th cha tiHy qun chiu s sng

Trong gi pht hin tiK thc gi an trVng chi v thnh thi.Phi tinh tin hm nayKo ngy mai khng kp

Ci cht n bt ngKhng th no mc c.

Ngi no bit an tr


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m ngy trong chnh nimTh Mu Ni gi l

Ngi Bit Sng Mt Mnh."Ny qu thy, sao gi l tm v qu kh? Khi mt ngi ngh rng: Trong qukh hnh th ta tng nh th, cm th ta

tng nh th, tri gic ta tng nh th, tmt ta tng nh th, nhn thc ta tng nhth. Ngh nh th v khi tm rng bucquyn luyn v nhng g thuc v qukh y th khi y ngi ang tm v

qu kh.""Ny qu thy, sao gi l khng tm vqu kh? Khi mt ngi ngh rng:Trong qu kh hnh th ta tng nh th,

cm th ta tngnh th, tri gic ta tngnh th, tm t ta tng nh th, nhnthc ta tng nh th. Ngh nh th mkhng khi tm rng buc quyn luyn


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v nhng g thuc v qu kh y, th khiy ngi ang khng tm v qu kh.

Ny qu thy, sao gi l tng ti tnglai? Khi mt ngi ngh rng: Trongtng lai hnh th ta s c nh th kia,cm th ta s c nh th kia, tri gic ta

s c nh th kia, tm t ta s cnh th kia, nhn thc ta s c nh thkia. Ngh nh th m khi tm rng bucv m tng v nhng g thuc v tnglai y, th khi y ngi ang tng ti

tng lai.Ny qu thy, sao gi l khng tng titng lai? Khi mt ngi ngh rng:Trong tng lai hnh th ta s c nh

th kia, cm th ta s c nh th kia,tri gic ta s c nh th kia, tm t tas c nh th kia, nhn thc ta s cnh th kia. Ngh nh th m khng khi


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v cc bc hin nhn v gio php cah, c tu tp theo gio php ca cc bc

hin nhn, khng cho rng hnh th nyl mnh, mnh l hnh th ny, cm thny l mnh, mnh l cm th ny, tri gicny l mnh, mnh l tri gic ny, tm tny l mnh, mnh l tm t ny, nhn

thc ny l mnh, mnh l nhn thcny... th khi y ngi ang khng bli cun theo hin ti.

, ti ch cho qu thy bit i

cng vgii thch cho qu thy nghe vth no l ngi bit sng mt mnh."

Bt ni xong, cc v kht s ng hoan hphng hnh.


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Trch: "Kinh Ngi Bit Sng MtMnh", Nht Hnh dch v ch gii, NXB

L Bi, Californi Hoa K.

Bhaddekaratta Sutta

(Majjhima Nikaya 131)An Auspicious Day

Translated from the Pali by

Thanissaro Bhikkhu

Preface:

The title of this discourse has sparked

some controversy, centered on the word

"ratta". Modern translators in Asian

vernaculars are unanimous in renderingit as "night," a reading seconded by

Sanskrit and Tibetan versions of the

discourse. Translators working in


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English have balked at this reading,

however, on the grounds that the title it

yields -- "Auspicious One-Night" --makes no sense. Thus I.B. Horner drops

the word "ratta" for her translation

entirely; Ven Nanamoli renders it as

"attachment," yielding "One Fortunate

Attachment"; and Ven. Nanananda,taking his cue from Ven. Nanamoli,

renders it as "lover," yielding "Ideal

Lover of Solitude."

If we look at idiomatic Pali usage,though, we find that there is good reason

to stick with the traditional reading of

"night." There is a tendency in the Pali

Canon to speak of a 24-hour period of

day and night as a "night." This would benatural for a society that used a lunar

calendar -- marking the passage of time


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by the phases of the moon -- just as it is

natural for us, using a solar calendar, to

call the same period of time a "day." Asthe verse that forms the summary of this

discourse explicitly mentions one

practicing "relentlessly both day and

night," the "night" in the title of the

discourse would seem to be a 24-hour,rather than a 12-hour, night -- and so I

have chosen to render the Pali idiom into

its English equivalent: An Auspicious

Day.

Ven. Nanamoli is probably right in

assuming that "bhaddekaratta" was a

pre-Buddhist term that the Buddha

adopted and re-interpreted in light of his

own teaching. The point of the discoursewould thus be that -- instead of the play

of cosmic forces, the stars, or the lucky


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omens -- one's own development of the

mind's attitude to time is what makes a

day auspicious.

I have heard that on one occasion the

Blessed One was staying in Savatthi, at

Jetavana, the park of Anathapindika.There he addressed the monks: "Monks!"

"Yes, lord," the monks replied.

The Blessed One said: "Monks, I will

teach you the summary and exposition ofone who has had an auspicious day.

Listen and pay close attention. I will

speak."

"As you say, lord," the monks replied.

The Blessed One said:


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One would not chase after the past,

nor place expectations on the future.

What is pastis left behind.

The future

is as yet unreached.

Whatever quality is present

one clearly sees right there,right there.

Unvanquished, unshaken,

that's how one develops the mind.

Ardently doing one's duty today,for -- who knows? -- tomorrow

death may come.

There is no bargaining

with Death and his mighty horde.

Whoever lives thus ardently,

relentlessly

both day and night,


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such a consciousness.' This is called not

chasing after the past.

"And how does one place expectations

on the future? One gets carried away

with the delight of 'In the future I might

have such a form (body)' ... 'In the future

I might have such a feeling' ... 'In thefuture I might have such a perception' ...

'In the future I might have such a

thought-fabrication" ... 'In the future I

might have such a consciousness.' This is

called placing expectations on the future.

"And how does one not place

expectations on the future? One does not

get carried away with the delight of 'In

the future I might have such a form(body)' ... 'In the future I might have such

a feeling' ... 'In the future I might have

such a perception' ... 'In the future I


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might have such a thought-fabrication" ...

'In the future I might have such a

consciousness.' This is called not placingexpectations on the future.

"And how is one vanquished with regard

to present qualities? There is the case

where an uninstructed run-of-the-millperson who has not seen the noble ones,

is not versed in the teachings of the noble

ones, is not trained in the teachings of the

noble ones, sees form as self, or self as

possessing form, or form as in self, orself as in form.

He/she sees feeling as self, or self as

possessing feeling, or feeling as in self,

or self as in feeling.


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He/she sees perception as self, or self as

possessing perception, or perception as in

self, or self as in perception.

He/she sees thought-fabrications as self,

or self as possessing thought-

fabrications, or thought-fabrications as in

self, or self as in thought-fabrications.He/she sees consciousness as self, or self

as possessing consciousness, or

consciousness as in self, or self as in

consciousness. This is called being

vanquished with regard to present

qualities.

"And how is one not vanquished with

regard to present qualities? There is the

case where a noble disciple who has seenthe noble ones, is versed in the teachings

of the noble ones, is well-trained in the


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teachings of the noble ones, does not see

form as self, or self as possessing form,

or form as in self, or self as in form.

He/she does not see feeling as self, or

self as possessing feeling, or feeling as in

self, or self as in feeling.

He/she does not see perception as self, orself as possessing perception, or

perception as in self, or self as in

perception.

He/she does not see thought-fabricationsas self, or self as possessing thought-

fabrications, or thought-fabrications as in

self, or self as in thought-fabrications.

He/she does not see consciousness as

self, or self as possessing consciousness,

or consciousness as in self, or self as in

consciousness. This is called not being


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vanquished with regard to present

qualities.

One would not chase after the past,

nor place expectations on the future.

What is past

is left behind.

The futureis as yet unreached.

Whatever quality is present

one clearly sees right there,

right there.

Unvanquished, unshaken,that's how one develops the mind.

Ardently doing one's duty today,

for -- who knows? -- tomorrow

death may come.There is no bargaining

with Death and his mighty horde.


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Whoever lives thus ardently,

relentlessly

both day and night,has truly had an auspicious day:

So says the Peaceful Sage.

"'Monks, I will teach you the summary

and exposition of one who has had anauspicious day.' Thus it was said, and in

reference to this was it said."

That is what the Blessed One said. Glad

at heart, the monks delighted in the

Blessed One's words.

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