Khi thời gian qua đi, bạn sẽ hối tiếc về những gì chưa làm hơn là những gì đã làm.Sưu tầm
Kẻ hung dữ hại người cũng như ngửa mặt lên trời mà phun nước bọt. Nước bọt ấy chẳng lên đến trời, lại rơi xuống chính mình.Kinh Bốn mươi hai chương
Kẻ yếu ớt không bao giờ có thể tha thứ. Tha thứ là phẩm chất của người mạnh mẽ. (The weak can never forgive. Forgiveness is the attribute of the strong.)Mahatma Gandhi
Điểm yếu nhất của chúng ta nằm ở sự bỏ cuộc. Phương cách chắc chắn nhất để đạt đến thành công là luôn cố gắng thêm một lần nữa [trước khi bỏ cuộc]. (Our greatest weakness lies in giving up. The most certain way to succeed is always to try just one more time. )Thomas A. Edison
Không thể lấy hận thù để diệt trừ thù hận. Kinh Pháp cú
Thật không dễ dàng để tìm được hạnh phúc trong chính bản thân ta, nhưng truy tìm hạnh phúc ở bất kỳ nơi nào khác lại là điều không thể. (It is not easy to find happiness in ourselves, and it is not possible to find it elsewhere.)Agnes Repplier
Không có ai là vô dụng trong thế giới này khi làm nhẹ bớt đi gánh nặng của người khác. (No one is useless in this world who lightens the burdens of another. )Charles Dickens
Học Phật trước hết phải học làm người. Làm người trước hết phải học làm người tốt. (學佛先要學做人，做人先要學做好人。)Hòa thượng Tinh Không
Chúng ta không có khả năng giúp đỡ tất cả mọi người, nhưng mỗi người trong chúng ta đều có thể giúp đỡ một ai đó. (We can't help everyone, but everyone can help someone.)Ronald Reagan
Dầu nói ra ngàn câu nhưng không lợi ích gì, tốt hơn nói một câu có nghĩa, nghe xong tâm ý được an tịnh vui thích.Kinh Pháp cú (Kệ số 101)
Trang chủ- Danh mục
- TỦ SÁCH RỘNG MỞ TÂM HỒN
- The Art of Dying
- Hiding from the Wisdom of Anicca
Trang chủ »» Danh mục »» TỦ SÁCH RỘNG MỞ TÂM HỒN »» The Art of Dying »» Hiding from the Wisdom of Anicca »»
The Art of Dying
»» Hiding from the Wisdom of Anicca
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- About S.N. Goenka
- About This Book
- My Mother’s Death in Dhamma
- The Buddha's Wisdom
- As It Was - As It Is
- Graham’s Death
- What Happens at Death
- Paṭicca Samuppāda - The Law of Dependent Origination
- An Exemplary Death
- Questions to Goenkaji I
- Only the Present Moment
- Kamma—the Real Inheritance
- Smiling All the Way to Death
- Questions to Goenkaji II
- A Life and Death in Dhamma
- Equanimity in the Face of Terminal Illness
- The Deaths of Our Children
- Undying Gratitude
- Work Out Your Own Salvation
- »» Hiding from the Wisdom of Anicca
- Questions to Goenkaji III
- Facing Death Head-on
- 70 Years Are Over
- Appendix - The Art of Living: Vipassana Meditation
- The Practice of Mettā Bhāvanā in Vipassana Meditation
- Glossary
Font chữ:
For centuries, humans have devised countless products in an attempt to improve the appearance of the body, disguise its odor, halt its decay, mask its physical and mental pain—all to create an illusion of beauty, happiness, and constancy. Markets flourish selling jewelry, fashionable clothing, hair dyes, makeup, anti- wrinkle creams, deodorants, perfumes, alcohol, drugs, and more.
The truth of the material body has been buried deep in the unconscious mind, and its products are the soil that covers the casket. The Buddha unearthed the truth of material form. He understood experientially its moment-to-moment decay and the overall withering that leads to death, and discovered that the truth of anicca within the body was the key to nibbāna.
We all have inklings of this truth but hide from it, because it exposes a deeply pervasive fear of loss entangled with our strong attachment to the mistaken perception of a permanent body housing an eternal “I.”
Vipassana meditation brings the mind-body’s true nature into view, with its incessant changing quality—anicca. Developing equanimity towards the reality of the mind-body is what breaks down our attachment to it and leads us to liberation.
Ambapālī’s Verses
At the time of the Buddha, Ambapālī was an exquisitely beautiful and famous courtesan. She had a son who became an eminent elder in the Buddha’s monastic order. One day she heard her son give a discourse on Dhamma and was inspired by its truth to renounce the world and ordain as a bhikkhunī. Through observation of the decay of her once-beautiful body, she understood the law of impermanence to its full extent and became an arahant.
This selection of her verses describes the changes that transform the body in old age.
My hair was black,
the color of bees,
each hair ending in a curl.
Now, on account of old age,
they have become like fibers of hemp.
Not otherwise is the word of the Speaker of Truth.
Covered with flowers,
my head was fragrant
like a casket of delicate scent.
Now, on account of old age,
it smells like the fur of a dog.
Not otherwise is the word of the Speaker of Truth.
Formerly my eyebrows were beautiful,
like crescents well painted by an artist’s hand.
Now, on account of old age,
they droop down, lined by wrinkles.
Not otherwise is the word of the Speaker of Truth.
Brilliant and beautiful like jewels,
my eyes were dark blue
and long in shape.
Now, hit hard by old age,
their beauty has utterly vanished.
Not otherwise is the word of the Speaker of Truth.
Formerly my teeth looked beautiful,
the color of plantain buds.
Now, on account of old age,
they are broken and yellow.
Not otherwise is the word of the Speaker of Truth.
Formerly my two breasts were beautiful,
swollen, round, compact, and high.
Now they hang down and sag,
like a pair of empty water bags.
Not otherwise is the word of the Speaker of Truth.
Formerly my body was beautiful,
like a well-polished sheet of gold.
Now it is all covered with wrinkles.
Not otherwise is the word of the Speaker of Truth.
Formerly my feet looked beautiful,
as if made of cotton wool.
Now, because of old age,
they are cracked and wrinkled all over.
Not otherwise is the word of the Speaker of Truth.
Such is this body,
now decrepit,
the abode of a jumble of suffering.
It is nothing but an aged house
from which the plaster has fallen.
Not otherwise is the word of the Speaker of Truth.
—Therīgāthā 13.252–270, Amadeo Solé-Leris, translator
Dvipādakoyaṃ asuci,
duggandho parihārati;
Nānākuṇapaparipūro,
vissavanto tato tato.
Etādisena kāyena,
yo maññe uṇṇametave;
Paraṃ vā avajāneyya kimaññatra adassanāti.
This two-footed dirty body,
carrying about a bad odor and full of impurities
that pour out from different places— with a body like this,
if one thinks highly of oneself and looks down upon others,
to what can this be due, except ignorance?
—Sutta Nipata 1.207-208
The truth of the material body has been buried deep in the unconscious mind, and its products are the soil that covers the casket. The Buddha unearthed the truth of material form. He understood experientially its moment-to-moment decay and the overall withering that leads to death, and discovered that the truth of anicca within the body was the key to nibbāna.
We all have inklings of this truth but hide from it, because it exposes a deeply pervasive fear of loss entangled with our strong attachment to the mistaken perception of a permanent body housing an eternal “I.”
Vipassana meditation brings the mind-body’s true nature into view, with its incessant changing quality—anicca. Developing equanimity towards the reality of the mind-body is what breaks down our attachment to it and leads us to liberation.
Ambapālī’s Verses
At the time of the Buddha, Ambapālī was an exquisitely beautiful and famous courtesan. She had a son who became an eminent elder in the Buddha’s monastic order. One day she heard her son give a discourse on Dhamma and was inspired by its truth to renounce the world and ordain as a bhikkhunī. Through observation of the decay of her once-beautiful body, she understood the law of impermanence to its full extent and became an arahant.
This selection of her verses describes the changes that transform the body in old age.
My hair was black,
the color of bees,
each hair ending in a curl.
Now, on account of old age,
they have become like fibers of hemp.
Not otherwise is the word of the Speaker of Truth.
Covered with flowers,
my head was fragrant
like a casket of delicate scent.
Now, on account of old age,
it smells like the fur of a dog.
Not otherwise is the word of the Speaker of Truth.
Formerly my eyebrows were beautiful,
like crescents well painted by an artist’s hand.
Now, on account of old age,
they droop down, lined by wrinkles.
Not otherwise is the word of the Speaker of Truth.
Brilliant and beautiful like jewels,
my eyes were dark blue
and long in shape.
Now, hit hard by old age,
their beauty has utterly vanished.
Not otherwise is the word of the Speaker of Truth.
Formerly my teeth looked beautiful,
the color of plantain buds.
Now, on account of old age,
they are broken and yellow.
Not otherwise is the word of the Speaker of Truth.
Formerly my two breasts were beautiful,
swollen, round, compact, and high.
Now they hang down and sag,
like a pair of empty water bags.
Not otherwise is the word of the Speaker of Truth.
Formerly my body was beautiful,
like a well-polished sheet of gold.
Now it is all covered with wrinkles.
Not otherwise is the word of the Speaker of Truth.
Formerly my feet looked beautiful,
as if made of cotton wool.
Now, because of old age,
they are cracked and wrinkled all over.
Not otherwise is the word of the Speaker of Truth.
Such is this body,
now decrepit,
the abode of a jumble of suffering.
It is nothing but an aged house
from which the plaster has fallen.
Not otherwise is the word of the Speaker of Truth.
—Therīgāthā 13.252–270, Amadeo Solé-Leris, translator
Dvipādakoyaṃ asuci,
duggandho parihārati;
Nānākuṇapaparipūro,
vissavanto tato tato.
Etādisena kāyena,
yo maññe uṇṇametave;
Paraṃ vā avajāneyya kimaññatra adassanāti.
This two-footed dirty body,
carrying about a bad odor and full of impurities
that pour out from different places— with a body like this,
if one thinks highly of oneself and looks down upon others,
to what can this be due, except ignorance?
—Sutta Nipata 1.207-208
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