Sakka is patient in the face of insult
Bản dịch Tiếng Việt đang được cập nhật. Vui lòng tham khảo bản Tiếng Anh hoặc Pāli.
如是我聞：
一時，佛在舍衛國祇樹給孤T 0386a17獨園。爾時，世尊告諸比丘：「往昔之時，釋提桓T 0386a18因共阿脩羅將欲戰鬭，治嚴已辦。爾時，釋提T 0386a19桓因告諸天言：『我等諸天，若得勝者，必以T 0386a20五縛繫阿脩羅，將詣天宮。』時，阿脩羅亦勅T 0386a21己眾：『我等若勝，亦以五縛繫釋提桓因，詣T 0386a22阿脩羅宮。』爾時，諸天眾勝，即以五縛繫毘摩T 0386a23質多羅，將詣天宮。毘摩質多見帝釋時，瞋T 0386a24恚罵詈，極出惡言。帝釋爾時親聞罵聲，默不T 0386a25加報。爾時，御者摩得伽即說偈言：
T 0386a26「『釋脂之夫摩佉婆， 汝為怖畏無力耶？T 0386a27
毘摩質多面前罵， 極出惡言云何忍？』
T 0386a28「爾時，帝釋說偈答言：
T 0386a29「『我不怖畏而生忍， 亦不以我無力故，T 0386b01
而畏毘摩質多羅， 我以勝智自修忍。T 0386b02
愚者淺識智無及， 而常諍訟心不息，T 0386b03
若我以力用禁制， 與彼愚者同無異。』
T 0386b04「御者復說偈言：
T 0386b05「『孾愚若放縱， 轉劇不休息，T 0386b06
如彼後行牛， 騰陌前牛上，T 0386b07
健者為以力， 禁制彼愚者。』
T 0386b08「帝釋復說偈言：
T 0386b09「『我觀制禁愚， 莫過於忍默，T 0386b10
瞋恚熾盛時， 唯忍最能制。T 0386b11
愚者謂有力， 而實是無力，T 0386b12
愚不識善惡， 無法可禁制。T 0386b13
我身有勇力， 能忍愚劣者，T 0386b14
是名第一忍， 忍中之善者。T 0386b15
微者於有力， 不得不行者，T 0386b16
是名怖畏忍， 不名為實忍。T 0386b17
威力得自在， 為他所毀罵，T 0386b18
默然不加報， 是名為勝忍。T 0386b19
微劣怖威力， 默然不能報，T 0386b20
是名為怖畏， 不名為行忍。T 0386b21
孾愚無智等， 惡害以加他，T 0386b22
見他默然忍， 便以己為勝。T 0386b23
賢聖有智者， 謂忍最為勝，T 0386b24
是以聖賢眾， 恒讚忍功德。T 0386b25
除己并與他， 滅除諸難畏，T 0386b26
見他瞋恚盛， 但能行默忍。T 0386b27
彼瞋自然滅， 不煩刀杖力，T 0386b28
彼此得大利， 自利亦利他。T 0386b29
愚者謂忍怯， 賢智之所讚，T 0386c01
忍於勝己者， 怖畏患害故。T 0386c02
若於等己諍， 畏俱害故忍，T 0386c03
能忍卑劣者， 忍中最為上。』」
T 0386c04佛告諸比丘：「帝釋於三十三天最為自在，行T 0386c05於王法，尚能修忍，讚嘆於忍，況諸比丘，毀T 0386c06形入法，應當修忍，讚嘆於忍。若能修忍，及讚T 0386c07嘆者，是出家法。」
佛說是已，諸比丘聞佛所說，T 0386c08歡喜奉行。
T 0386c09SC 1Thus have I heard, once, the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Park.
SC 2At that time the World-honored One told the monks: “A long time ago, Sakka Devānaṁ Inda was about to do battle with the asuras. When everything had been readied, he addressed the gods: “If we gods should attain victory, we will bind the king of the asuras with five bonds, and bring him to our palace.” The asura king also addressed his host: “If we win, we also will bind Sakka Devānaṁ Inda with five bonds and bring him to the asura palace.”
SC 3At that time, the gods won, and they bound Vepacitti with five bonds and brought him to their palace. When Vepacitti saw Sakka, he became angry and insulted him, using extremely foul language. When Sakka heard these insults, he stayed silent, did not react. His charioteer Mātali addressed him with a verse:
SC 4“Sakka! Husband of Sujā! Maghavā! /
Are you afraid? Are you weak?
Vepacitti insults you to your face: /
how can you suffer this foul language?”
And Sakka answered with a verse:
SC 5“I let patience arise not because I am afraid /
neither is it that I am weak
And therefore suffer Vepacitti’s insults /
By my own superior wisdom I have practiced patience.SC 6The foolish person, being of shallow knowledge, lacking wisdom, /
constantly argues, quarreling without end.
If I use force to control him, /
then I am not different from this fool.”
Again the charioteer said:
SC 7“If one loosens the bonds of the naïve and foolish /
they will just go on and on.
They are like a cow walking behind /
that suddenly tries to stampede over those in front of it
A firm one will forcefully /
restrain the foolish.”
Again Sakka spoke in verse:
SC 8“I find that for restraining the foolish /
there is nothing better than patient silence.
When someone has intense hatred and anger /
he is best restrained by patience alone.SC 9What the foolish call strength /
is really lack of strength.
The foolish do not distinguish between good and bad; /
they have no way to restrain themselves.SC 10If I can find the courage in me /
to patiently endure the foolish and inferior,
then this is called ‘foremost patience,’ /
and ‘skill in patience.’SC 11A weak person when facing someone strong /
cannot but practice patience:
this is called ‘timid patience,’ /
it is not true patience.SC 12Those with great strength have the freedom /
to counter those who insult them
with silence, not reacting: /
this is called ‘supreme patience.’SC 13Weakness is afraid of power /
it is silent because it cannot react.
This is called ‘fear,’ /
not ‘practicing patience.’SC 14The naïve and foolish, those without wisdom /
afflict others by harming them.
Seeing the other’s silent patience /
they believe they are victorious.SC 15A wise and saintly person /
knows that patience is victorious.
Thus, among the saintly /
the meritorious power of patience is always praised.SC 16Not only for oneself but also for the other, /
one does away with hindrances and fears.
Seeing the other full of hatred and anger, /
yet being able to practice silent patience,SC 17the other’s hatred will vanish naturally, /
no need for the power of knife and cudgel.
For the great benefit of both, /
benefiting oneself and benefiting others.SC 18What the foolish deem patience out of fear /
is praised by the wise and saintly.
We are patient with those superior to us /
because we are afraid of being harmed.SC 19Also when struggling with equals /
one is patient because one fears harm.
The ability to be patient with those inferior to us /
is the highest form of patience.”
SC 20The Buddha told the monks: “If Sakka in the heaven of the thirty-three, freely exercising his rulership, can practice and praise patience, how much more should you, monks, who have disfigured yourselves by shaving off your hair and entered the teaching, how much more should you practice and praise patience! Practicing and praising patience is the way of those who have gone forth into homelessness.
SC 21When the Buddha had finished, the monks, having listened to what he had said, were happy and remembered it well.
SC 1Thus have I heard, once, the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Park.
SC 2At that time the World-honored One told the monks: “A long time ago, Sakka Devānaṁ Inda was about to do battle with the asuras. When everything had been readied, he addressed the gods: “If we gods should attain victory, we will bind the king of the asuras with five bonds, and bring him to our palace.” The asura king also addressed his host: “If we win, we also will bind Sakka Devānaṁ Inda with five bonds and bring him to the asura palace.”
SC 3At that time, the gods won, and they bound Vepacitti with five bonds and brought him to their palace. When Vepacitti saw Sakka, he became angry and insulted him, using extremely foul language. When Sakka heard these insults, he stayed silent, did not react. His charioteer Mātali addressed him with a verse:
SC 4“Sakka! Husband of Sujā! Maghavā! /
Are you afraid? Are you weak?
Vepacitti insults you to your face: /
how can you suffer this foul language?”
And Sakka answered with a verse:
SC 5“I let patience arise not because I am afraid /
neither is it that I am weak
And therefore suffer Vepacitti’s insults /
By my own superior wisdom I have practiced patience.SC 6The foolish person, being of shallow knowledge, lacking wisdom, /
constantly argues, quarreling without end.
If I use force to control him, /
then I am not different from this fool.”
Again the charioteer said:
SC 7“If one loosens the bonds of the naïve and foolish /
they will just go on and on.
They are like a cow walking behind /
that suddenly tries to stampede over those in front of it
A firm one will forcefully /
restrain the foolish.”
Again Sakka spoke in verse:
SC 8“I find that for restraining the foolish /
there is nothing better than patient silence.
When someone has intense hatred and anger /
he is best restrained by patience alone.SC 9What the foolish call strength /
is really lack of strength.
The foolish do not distinguish between good and bad; /
they have no way to restrain themselves.SC 10If I can find the courage in me /
to patiently endure the foolish and inferior,
then this is called ‘foremost patience,’ /
and ‘skill in patience.’SC 11A weak person when facing someone strong /
cannot but practice patience:
this is called ‘timid patience,’ /
it is not true patience.SC 12Those with great strength have the freedom /
to counter those who insult them
with silence, not reacting: /
this is called ‘supreme patience.’SC 13Weakness is afraid of power /
it is silent because it cannot react.
This is called ‘fear,’ /
not ‘practicing patience.’SC 14The naïve and foolish, those without wisdom /
afflict others by harming them.
Seeing the other’s silent patience /
they believe they are victorious.SC 15A wise and saintly person /
knows that patience is victorious.
Thus, among the saintly /
the meritorious power of patience is always praised.SC 16Not only for oneself but also for the other, /
one does away with hindrances and fears.
Seeing the other full of hatred and anger, /
yet being able to practice silent patience,SC 17the other’s hatred will vanish naturally, /
no need for the power of knife and cudgel.
For the great benefit of both, /
benefiting oneself and benefiting others.SC 18What the foolish deem patience out of fear /
is praised by the wise and saintly.
We are patient with those superior to us /
because we are afraid of being harmed.SC 19Also when struggling with equals /
one is patient because one fears harm.
The ability to be patient with those inferior to us /
is the highest form of patience.”
SC 20The Buddha told the monks: “If Sakka in the heaven of the thirty-three, freely exercising his rulership, can practice and praise patience, how much more should you, monks, who have disfigured yourselves by shaving off your hair and entered the teaching, how much more should you practice and praise patience! Practicing and praising patience is the way of those who have gone forth into homelessness.
SC 21When the Buddha had finished, the monks, having listened to what he had said, were happy and remembered it well.