7. The Chapter about the Wholesome
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.
Hasten to do wholesome deeds, ward off the mind from wickedness,
for the mind of the one slow in merit delights in wickedness.
Should a person do that which is wicked, he should not do it again and again,
let him not place his intention in it, for there is an accumulation of suffering for the wicked one.
If a person should make merit, he should do it again and again,
let him place his intention there, there is an increase of joy for the one who has made merit.
For the pure one there is always fasting, for the pure one there is always the fast day,
for the pure one, the one of clean deeds, his vow always succeeds.
Better undone is a wrong-doing, a wrong-doing one later regrets,
he grieves, thinking: “I have done a bad deed,” gone to a bad fate, he grieves much more.
Better done is what is well-done, which, when done, one does not regret
he is happy, thinking: “I have done a good deed,” gone to a good fate, he is happy much more.
Even the wicked one experiences good fortune while the wickedness does not ripen,
but when the wickedness ripens then the wicked one experiences wicked things.
Even the fortunate one experiences wickedness as long as the good fortune does not ripen,
but when the fortune ripens then the fortunate one experiences good fortune.
Even the wicked one does good while the wickedness does not ripen,
but when the time has gone by the wicked one experiences wicked things.
Even the fortunate one does wickedness as long as the good fortune does not ripen,
but when the time has gone by the fortunate one experiences good fortune.
If there is no wound for him in his hand he can carry poison with his hand,
poison does not enter without a wound, there is no wickedness for the one who does not do wrong.
A wicked deed that has been done, like milk, does not turn all at once,
smouldering, it follows the fool, like a fire covered with ashes.
A wicked deed that has been done, like a knife, does not cut all at once,
but when death comes he knows the destiny of those who do wickedness.
You should prepare beforehand what is to be done, do not tremble at what is to be done at the time for it,
for such a one who has prepared what is to be done, does not tremble at what is to be done at the time for it.
One should prepare to do that which one knows is for one’s welfare,
the sage, the wise one should make effort, not with the thinking of the charioteer.
As the charioteer who abandoned the smooth path of the highway,
and approached the rough path, then he broods, as upon a broken axle,
so the one departing from Dhamma and following what is not Dhamma,
when that fool comes to Death’s jaws he broods, as upon a broken axle.
Many wearing the monastic robe around their necks are wicked, unrestrained.
Wicked ones! Through your wicked deeds, you re-arise in the underworld.
One who speaks what is untrue goes to the underworld, he who says: ‘I do not do’ what he has done,
both of these are just the same when they have gone to the hereafter, they are humans who did base deeds.
He who offends against the inoffensive one, a purified and passionless person:
that wicked deed then returns to the fool, like fine dust that is thrown against the wind.
Like a merchant on a fearful path, with few friends and great wealth,
as one loving life would avoid poison, so should one avoid wicked deeds.
He who desires happiness for himself by causing suffering for another,
being associated thus with hatred, is not fully released from suffering.
The smell of a corpse is cut off eventually, also of one bloated when nights have passed,
but of the man who lives not by Dhamma day by day his smell is never cut off.
Just as householders having great treasures, when the city is on fire and burning,
because of their pearls, jewels, crystal and silver, make effort, thinking: “We will save something”,
so the ascetics of great wisdom, noble ones training along the noble path,
oppressed with the fear of birth, old age, death, afflicted by suffering, make effort, thinking: “We will attain peace”.
The Chapter about the Wholesome
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.
Hasten to do wholesome deeds, ward off the mind from wickedness,
for the mind of the one slow in merit delights in wickedness.
Should a person do that which is wicked, he should not do it again and again,
let him not place his intention in it, for there is an accumulation of suffering for the wicked one.
If a person should make merit, he should do it again and again,
let him place his intention there, there is an increase of joy for the one who has made merit.
For the pure one there is always fasting, for the pure one there is always the fast day,
for the pure one, the one of clean deeds, his vow always succeeds.
Better undone is a wrong-doing, a wrong-doing one later regrets,
he grieves, thinking: “I have done a bad deed,” gone to a bad fate, he grieves much more.
Better done is what is well-done, which, when done, one does not regret
he is happy, thinking: “I have done a good deed,” gone to a good fate, he is happy much more.
Even the wicked one experiences good fortune while the wickedness does not ripen,
but when the wickedness ripens then the wicked one experiences wicked things.
Even the fortunate one experiences wickedness as long as the good fortune does not ripen,
but when the fortune ripens then the fortunate one experiences good fortune.
Even the wicked one does good while the wickedness does not ripen,
but when the time has gone by the wicked one experiences wicked things.
Even the fortunate one does wickedness as long as the good fortune does not ripen,
but when the time has gone by the fortunate one experiences good fortune.
If there is no wound for him in his hand he can carry poison with his hand,
poison does not enter without a wound, there is no wickedness for the one who does not do wrong.
A wicked deed that has been done, like milk, does not turn all at once,
smouldering, it follows the fool, like a fire covered with ashes.
A wicked deed that has been done, like a knife, does not cut all at once,
but when death comes he knows the destiny of those who do wickedness.
You should prepare beforehand what is to be done, do not tremble at what is to be done at the time for it,
for such a one who has prepared what is to be done, does not tremble at what is to be done at the time for it.
One should prepare to do that which one knows is for one’s welfare,
the sage, the wise one should make effort, not with the thinking of the charioteer.
As the charioteer who abandoned the smooth path of the highway,
and approached the rough path, then he broods, as upon a broken axle,
so the one departing from Dhamma and following what is not Dhamma,
when that fool comes to Death’s jaws he broods, as upon a broken axle.
Many wearing the monastic robe around their necks are wicked, unrestrained.
Wicked ones! Through your wicked deeds, you re-arise in the underworld.
One who speaks what is untrue goes to the underworld, he who says: ‘I do not do’ what he has done,
both of these are just the same when they have gone to the hereafter, they are humans who did base deeds.
He who offends against the inoffensive one, a purified and passionless person:
that wicked deed then returns to the fool, like fine dust that is thrown against the wind.
Like a merchant on a fearful path, with few friends and great wealth,
as one loving life would avoid poison, so should one avoid wicked deeds.
He who desires happiness for himself by causing suffering for another,
being associated thus with hatred, is not fully released from suffering.
The smell of a corpse is cut off eventually, also of one bloated when nights have passed,
but of the man who lives not by Dhamma day by day his smell is never cut off.
Just as householders having great treasures, when the city is on fire and burning,
because of their pearls, jewels, crystal and silver, make effort, thinking: “We will save something”,
so the ascetics of great wisdom, noble ones training along the noble path,
oppressed with the fear of birth, old age, death, afflicted by suffering, make effort, thinking: “We will attain peace”.
The Chapter about the Wholesome