Bản dịch Anh ngữ “Gươm Báu Trao Tay”

Bản dịch Anh ngữ Gươm Báu Trao Tay

(viết về Kinh Kim Cang)

Ghi chú: Năm 2003, tôi cho ấn hành cuốn Nghĩ Từ Trái Tim, viết về Tâm Kinh. Thật ngạc nhiên, nhiều bạn đọc gần xa rất chia sẻ, có bạn lại mong có được bản dịch Anh ngữ để cho con em họ – thế hệ thứ hai – ở hải ngoại không rành tiếng Việt được đọc và hiểu Tâm Kinh Bát Nhã. Đến năm 2008, sau khi nghiền ngẫm, thực hành Kim Cang, tôi cho ra mắt cuốn Gươm Báu Trao Tay, những cảm nhận và thực hành của mình về Kinh Kim Cang , như một sẻ chia của người Thầy thuốc nhiều năm “lên non hái lá” về chữa bệnh thân- tâm cho chính mình và cho bạn bè đồng bệnh tương lân. Hầu hết các bài viết này đều đã được đăng trên Tạp chí Văn hóa Phật giáo và sau đó thấy xuất hiện trên một số trang mạng Phật học. Vài năm trước đây, Ban Phật học chùa Xá Lợi cũng đã mời tôi trình bày một buổi cho các Phật tử tại chùa với đề tài “Vận dụng tư tưởng Kim Cang vào cuộc sống” rất được bà con hoan hỷ. Lại cũng có người mong được có bản dịch sang tiếng Anh quyển Gươm Báu Trao Tay cho bạn bè, em cháu đang sống ở nước ngoài được đọc. Có lần tôi thử đề nghị người bạn, anh TNL, đệ tử thầy Bhante Henepola Gunaratana đang sống ở Mỹ dịch sang Anh ngữ nhưng anh nói đọc thì hay mà dịch thì khó quá! Mãi gần đây, duyên lành, tôi được một độc giả đang sống ở Paris là GT Diệu Hạnh, tình nguyện dịch cuốn Gươm Báu Trao Tay sang tiếng Anh. Còn gì vui hơn! GT Diệu Hạnh là dịch giả chuyên nghiệp, lại là một Phật tử thuần thành, thường dịch thuật cho các buổi thuyết giảng về Phật pháp của các vị Thầy người Việt và các vị Rinpoche Tây Tạng khi đến Pháp. GT Diệu Hạnh cũng là người cùng Nguyễn Minh Tiến đã Việt dịch các cuốn Sống Một Đời Vui (The Joy Of Living) và Trí tuệ hoan hỷ (Joyful Wisdom) của Yongey Mingyur Rinpoche từ bản Anh ngữ đang có mặt ở các nhà sách.

Tôi vẫn chưa có dịp gặp GT Diệu Hạnh, trong quá trình dịch Gươm Báu Trao Tay chỉ trao đổi qua email, nhưng cô làm việc rất nghiêm túc và cẩn mật. Đến nay bản dịch vừa hoàn tất và cô đã gởi toàn bộ về tôi. Tôi chưa xin phép cô nhưng muốn chia sẻ ngay nơi đây vài Chương trong bản dịch này để giới thiệu trước đến bạn bè thân quen và cả các em cháu “không rành tiếng Việt” theo yêu cầu của họ bấy nay.

GT Diệu Hạnh cũng từng nói rất mong… được lắng nghe các góp ý từ bạn đọc về bản dịch này.

Trân trọng,

BS Đỗ Hồng Ngọc.

(Saigon 12.4.2015)

 

Gươm Báu Trao Tay

(Viết về Kinh Kim Cang Bát Nhã)

Lời ngỏ

Người xưa tìm thuốc lên non hái lá. Thử nếm. Thử chữa bệnh cho mình. Rồi mới dám mà sẻ chia cho bạn bè hàng xóm, giữa chốn thân quen. Phải phơi nắng, phơi sương, phải chẻ, phải sao, phải sắc. Ba chén sáu phân. Tùy bệnh tình mà gia giảm. Có khi phải dùng nước mưa, có khi nước giếng, có khi nước lá sen… Phải dùng siêu đất nung nửa đen nửa đỏ, phải canh ngọn lửa than hồng nửa phừng phực nửa riu riu… Đâu có mà dễ dàng! Thuốc chữa đựơc bệnh cũng là thuốc độc. Chỉ cần một chút sơ sẩy, hững hờ!

Tôi là một người thầy thuốc, một bác sĩ, mà cũng là một bệnh nhân, lắm nỗi lao đao, đi tìm thuốc chữa cho chính mình. Mới thấy tốt nhất là đừng nên có bệnh! Đừng phải cần đến thuốc men. Nhưng

“Không hẹn mà đến, không chờ mà đi, bốn mùa thay lá thay hoa thay mãi đời ta…” (Trịnh Công Sơn)

Có lần tôi hỏi một vị sư có phải câu hay nhất trong Kim Cang là “Ưng vô sở trụ nhi sanh kỳ tâm” không, sư nhẹ nhàng bảo không, Kim Cang câu nào cũng hay! Câu nào cũng hay? Vậy mà sao ta chỉ thấy những chưng hửng, ngẩn ngơ, lủng ca lủng củng. tối mịt tối mò. Hay là đã tự ngàn xưa nên tránh sao khỏi tam sao thất bổn? Hay là phải chắt lọc bốn câu một kệ mới thấy chỗ vi diệu thậm thâm? Làm sao mà “ưng vô sở trụ nhi sanh kỳ tâm” đủ làm cho Lục tổ Huệ Năng đại ngộ? Làm sao mà “đối cảnh vô tâm” đủ làm cho vua Trần Nhân Tông trở thành Tổ sư thiền phái Trúc Lâm?

Làm sao mà hai trăm năm trước Nguyễn Du phải đốt nến đọc Kim Cang đến ngàn lần…

Ngã độc Kim Cương thiên biến linh/

Kỳ trung áo chỉ đa bất minh!

(Kim Cương đọc đến ngàn lần/ Mà trong mờ ảo như gần như xa- T.V) để rồi cuối cùng mới chợt tỉnh thấy ra kinh không chữ mới thật là chơn kinh ( chung tri vô tự thị chân kinh-Nguyễn Du)! Kinh không chữ ư? Đọc giữa dòng ư? Lục tổ đã chẳng bảo “Ta không biết chữ, chỉ biết nghĩa!” đó sao? Nhưng cũng chính ngài ân cần dặn dò không đựơc bỏ sót dù một câu một chữ! Khó vậy thay!

Chợt nhớ chỉ một tiếng “OM” hôm nào vang lên trong đầu chàng sa môn tuyệt vọng sắp đắm mình vào dòng nước biếc mênh mông bỗng thấy ra khuôn mặt đầy khổ đau già cỗi đáng thương của mình mà bừng ngộ trở thành ông lão chèo đò ngày ngày đưa khách sang sông. (Câu chuyện của dòng sông, Hermann Hesse). Một câu, một chữ chẳng đã có thể chuyển hóa nỗi khỗ đau thành niềm hạnh phúc, nỗi tuyệt vọng thành niềm an vui đó sao?

Câu hỏi ngàn đời của Tu Bồ Đề “Vân hà ưng trụ? Vân hà hàng phục kỳ tâm?…” chẳng phải cũng là câu hỏi của chính ta hôm nay- giữa bủa vây trùng điệp của âu lo và căng thẳng trong một thế giới nhỏ như lòng bàn tay mà nghìn trùng xa cách?

“Gươm báu trao tay” có thể là một thanh kiếm sắc- chém thép như chém bùn- có khả năng chặt đứt bao nỗi muộn phiền, nhưng cũng có thể chỉ là một thanh kiếm gỗ của chàng Vô Kỵ (nhân vật Kim Dung) – nhờ nội công “thâm hậu” tự bên trong mà khắc chế đựơc đại địch. Không phải vô cớ mà Edward Conze, người đã dịch Kim Cang sang tiếng Anh từ hơn nửa thế kỷ trước đã từng khẳng định hãy ứng dụng vào đời sống hằng ngày đi rồi mới thấy tác dụng kỳ diệu của Kim Cang!

Vượt qua cái chữ, thấy đựơc kinh vô tự, ấy là đã thôi không dừng trên văn tự nữa mà đã bước vào quán chiếu để từ đó mà thấy đựơc thực tướng Bát nhã!

Nó vậy đó. Nó “Như như bất động”. Nó Chân Như.

Kẻ làm thầy thuốc có thể chữa được cái đau mà không chữa được cái khổ. Có thể chữa được cái bệnh mà không chữa được cái hoạn. Có thể chữa được cho người mà không chữa được cho mình. Nên phải cầu học, tìm học khôn khuây.

Đâu dám mà lạm bàn những điều “thậm thâm vi diệu”.

Chỉ là một cách nhìn, cách nghĩ. Một cách học, cách hành. Một cách dùng thuốc.

Và mong được sẻ chia.

Trạm trạm nhất phiến tâm/ Minh nguyệt cổ tỉnh thủy.

Vằng vặc một tấm lòng/ Giếng xưa trăng rọi bóng.

(Nguyễn Du)

Đỗ Hồng Ngọc

. Saigon, tháng 5/2008 .

 

HANDING DOWN

the

PRECIOUS SWORD

(Do Hong Ngoc, MD

English translated by GT Dieu Hanh)

FOREWORD

 In the past, the ancients climbed mountains to gather medical herbs. They would test them on themselves first and try to treat their own illness. Only then, did they dare to share them to their neighbouring friends and acquaintances. The herbs first must be dried under the sun or in the morning dew, then cut, sliced before being put to boiled [in an earthen pot] to make a certain measure of decoction, three cups 6 ounces, according to the disease to be cured. For that, sometimes the rain water or water collected on lotus leaves would be called for. The earthen pot would be baked until its colour turned half black half red and the herbs would be boiled using charcoal that yielded half blazing half gentle flame. It’s no picnic! Healing remedies can become poison. A second of inattention, of carelessness and…

I’m a physician, a medical doctor but also a patient, an ill person, who had painfully looked for remedies to heal my own diseases, and realised that it is best not to take ill and not to have recourse to remedies… But:

Unwanted and unexpected, the four seasons come and go,

rotating flowers and leaves and moving my life around over and over..

Không hẹn mà đến, không chờ mà đi, bốn mùa thay lá thay hoa thay mãi đời ta (Trịnh Công Sơn)

Once I asked a monk whether the best sentence in the Diamond Sutra is “to dwell nowhere to generate a mind”, he gently answered “no, in the Diamond Sutra every sentence is the best”! Every sentence is the best? But why one is puzzled, bewildered by such a dissonant, haphazard reading? What if the Sutra came from so far in the past that its meaning was altered and distorted? Or must we condense it into one “stanza of 4 lines” in order to appreciate its depth and sagaciousness? How come that the sentence “dwell nowhere to generate a mind” was sufficient to make the 6th Zen Patriarch attain the great enlightenment? How come that by only being “empty mind” in front of whatever phenomena, the king Tran Nhan Tong became the Zen patriarch and founder of the Truc Lam school? And how come that 200 years ago, Nguyen Du had to light candles to read the Diamond Sutra thousands of times:

I read the Diamond Sutra more than one thousand times

Its content was still abstruse and not clear in many places…

Ngã độc Kim Cương thiên biến linh

Kỳ trung áo chỉ đa bất minh (Nguyễn Du)

and finally, he realized that “wordless sutras are the genuine teachings” (Chung tri vô tự thị chân kinh). Wordless sutras? Must we read between lines to find the meaning? The 6th Zen patriarch said “I don’t know words but I know their meanings”, didn’t he? But this same patriarch also heartily reminded us that no word, no sentence in a sutra should be disregarded. How demanding!

Suddenly, I remember the single sound “OM” that resounded in the mind of the monk who was so desperate that he was about to jump in the wide blue water to end his life. But he had a glimpse, on the water, of a tormented and pitiful old face, and was awaken. He became an old ferry-man on this river afterward (Siddharta, by Hermann Hess). Doesn’t that prove that one sentence, one word has the power to turn suffering into happiness, or desperation into contentment?

Subhuti’s question thousands of years ago “where they can dwell, how can they subdue their mind” is still relevant today as we are tightly besieged by stress and anxiety in a world as small as the palm of our hands, but in which people seem to live a thousand miles from each other.

The precious sword that was handing down might be very sharp and could slash through iron as through mud, and able to sever all our predicaments. But it might also be a wooden one, like that of Vo Ky (a character of Kim Dung’s martial novels), with which he repelled a flock of enemies through his very powerful inner energy.

It was not without reason that E. Conze who had translated the Diamond Sutra into English more than half a century ago, affirmed that if applied to our everyday life, the Diamond Sutra can have wonderful effects.

To go beyond the words and find out what’s a wordless sutra means that one had relinquished words and letters to enter the reign of contemplation and been awaken to the true nature of the prajna!

It’s this way, it’s unmoving true reality, it’s Suchness.

A physician is able to heal physical pains but not the mental suffering. He can fix diseases but not tragic situations in which are plunged his patients. He can cure others’ illness but not his own. So he must study and cultivate to find comfort. I don’t dare to dabble in things so “deep and wonderful”, but it’s my way of seeing, my way of studying and practicing, that I wish to share with:

a heart that shines as the bright moon

reflected on the water of the old well

(Trạm trạm nhất phiến tâm, minh nguyệt cổ tỉnh thủy) (Nguyễn Du)

Đỗ Hồng Ngọc

Saigon, May 2008

1. Onwards on the Path

When I first read the Diamond Sutra, I was a bit startled and rather confused. Up to now, upon hearing someone recite the passage “Ưng vô sở trụ nhi sinh kỳ tâm” He (the bodhisattva) can only give rise to that mind without dwelling anywhere, I always thought it was a comforting mantra to soothe one’s anguish state of being. I’ve even read that the 6th patriarch Hue Nang, one day while out selling wood casually heard someone quote that passage and he was instantly enlightened. For me, the more I hear it, the more I’m lost in the fog of confusion.

After the publication of my book Thinking from the Heart, which comprised of my every thought and feeling about the Heart Sutra, I felt that my understanding was somewhat better though some confusion remained. For this reason I wanted to study other sutras to gain a little bit more clarity, in hopes of obtaining more faith and thorough practice. Knowing and Understanding is one thing, but to transcend from Knowing to believing, practicing, and remaining aware is not easy. That is why in the Heart Sutra, the Bodhisattva Avalokiteshvara is said to “practice deeply the Prajna Paramita…” acknowledging that the five aggregates are empty, and then was freed from all suffering and misfortune. He was so happy that he cried out “Bodhi! Swoha!” but the Buddha admonished “Go on practicing deeply. Practice more deeply. Nothing has been achieved. Don’t be self-satisfied. Don’t be neglectful”.

I studied the Diamond Sutra and was surprised to find myself as captivated as I was when I studied the Heart Sutra earlier on. Sometimes I was surprised, sometimes I was puzzled, sometimes baffled, sometimes perplexed. Despite the existence of numerous sutras [taught by the Buddha] there is clearly a consistent unity of principle that went from the beginning to the end, with the methods of teaching vary depending on the audience for the teaching. If one can grasp the essence, maybe one will be less perplexed and be able to find “the way in”?

One reason for my perplexity when studying the Diamond Sutra was that I expected to study, listen and learn the profound and scholarly teachings of the ancient mysterious Dharma. But, oh my goodness, the Diamond Sutra begins with a very normal, not to mention trivial and somewhat elementary, story: The Buddha, sensing he was hungry at mealtime, would put on his robe, retrieved his begging bowl and went to beg for alms. He did not deign to say a word, not even clear his throat to assert his authority. Just think, at that time there were thousands of people, great bodhisattvas, arahants, “dignitaries”, close disciples, all sitting there waiting eagerly for a profound teaching. But the Buddha just donned his robe, took his bowl and went into the city to beg for food. When he deemed the food enough, he came unhurriedly back to the “assembly”, took out his food, ate it, then put bowl and robe neatly away, washed his feet, took the cross-legged position, and breathed deeply… which means he entered … a dhyana absorption! Not one word was said. Not even a small murmur of instruction! I imagined, if I was there, hanging somewhere around outside in the corridors waiting to listen to the teaching, how I would be frustrated out of my mind and utterly dismayed! All of a sudden, Subhuti appears from among the seated crowd. Jumping up on his feet to a revered ceremonious bow to the Buddha, he said “It is very rare, World Honoured One! How well the Tathagata protects and thinks of all Bodhisattvas, how well He instructs all the Bodhisattvas”!

Like a big explosion catching everyone off guard, so came the impact of the delivered message in the lesson that no one had initially realized! From shock turned to discomfort. Oh my God, we didn’t pay attention carefully for the unspoken teaching given by the Buddha! Fortunately, Subhuti did! Otherwise, we’d be sorry to miss such an opportunity!

The Buddha has his own method of teaching: he does not speak, but he acts for us to see. This is a very new and modern instructional method to teach “life skills”, called “demonstration” which means to show, to give example to be followed. Once more, we see that learning and practicing Buddhism involve doing, not speaking. Do first, explain later. In fact, there may not be a need for speech at all. We understand now why the Zen masters required their disciples to cut wood, cook meals, fetch water, plant vegetable, and pound rice … without uttering one word of teaching. Until the student discovered an urgent need to be taught, then the teaching will be given but in a unique way: sometimes by capsizing a boat, sometimes a knock to his head, or a reply in riddles, or sometimes by an ambiguous answers like “give me your mind, I’ll pacify it”. The student at first will be stupefied… then later enlightened as if awaken from a delusion! At the end of the school, the student will not receive any diploma to show off, and the master has nothing to give him either. Because “the thing” inherently already exists within the pupil, the master only helps him to unearth it and experience the discovery of the “resolution” for himself. This process is called “counselling”, a contemporary method in psychotherapy and modern day medical treatments. The counsellor is like a midwife; she helps the mother to give birth but cannot give birth in her place. The child already exists in his mother’s womb.

Back to the lesson, everyone felt a rude awakening and suddenly realized that the Buddha had taught them their first lesson: eat when you are hungry, drink when you are thirsty. Eat when it’s time to eat. Those who say that they don’t need to eat do not know how to live, or they simply lie. Almost 2000 years later, Tran Nhan Tong, a king of the Tran dynasty of Vietnam and a great Zen master, founder of the Truc Lam Yen Tu school, also mentioned it in a poem of his “Cu Tran Lac Dao” (To enjoy the path while living a worldly life): “when hungry, eat ; when tired, sleep” (Cơ tắc xan hề khốn tắc miên).

Even the Buddha was busy putting his robe and taking his bowl to go for the alms, let alone us! A special note worth mentioning here: Buddha, a World Honoured One, at the slightest hint of food would receive variety of delicious and exotic offerings bestowed upon him. His attendants have likely already prepared a savoury meal for him, to be served after the teaching. But alas no, the Buddha went out to beg the food himself, relying on no one. He did not eat the good food prepared for him, but lived by his own teachings. How can we not but be in awe and amazed? Some high-ranking monks (“dignitaries”) there… uneasily pondered, being served feasts of “delicious and exotic” vegetarian delights. Nowadays there are even vegetarian food creations that strikingly resemble prawns, fish, chicken legs… quite controversial! We are also amazed because the Buddha, a being of the highest status as the World Honoured One, with dozens of “venerable titles” and still was such a simple man! He still walked barefoot peacefully carrying his bowl. He stilled trudge along hot midday sun begging for alms, eating whatever food he was given. The Buddha walked serenely, naturally, aware of each step, not caught up by judgments or comments about him, around him. He only breathed with each step, easily, gently, feeling good! He did not choose rich households to beg, nor did he choose the poorer ones which might be kinder, or the people he were acquainted with to be sure that he would receive something. The Buddha unhurriedly went from house to house, there was no need to make any difference, no need to help only the rich or the poor! Everybody has problem, everybody suffers. The poor have poor’s problem, the rich have rich’s problem! But after a few hours walking, any food can become delicious one, easily digested if eaten mindfully, if chewed mouthful per mouthful. It seems the bowls were just big enough for only one person’s need, just so there was not too much food nor leftovers.

Nowadays it is very rare to see mendicants in town, but if one has the chance to see a monk in yellow robe, carrying a bowl, mindfully walking easy steps and begging his food at each doorstep, we can’t help but admire and being moved by the Monks of a thousand years past. At present, there is no need to go to each house begging for each meal, but it is still good for your health if you could walk a few hours per day. Simple food, with plenty of vegetable, beans, limited in fat, sugar and salt, are also very good for your health. Above all if your meals are taken in a good setting: leisurely enjoyed in a relaxing atmosphere, with simple and sufficient food, then every meal is good and healthy.

After his lunch, the Buddha put everything away neatly, washed his feet and sat down to meditate. Note here that he did not go straight to bed or participated into any heavy discussions, but sat peacefully, meditating. Maybe that is the best time to follow each activity of your body, to feel how your food is digested, absorbed, transformed into energy in each one of your cells. The teaching has been set in motion. If we are mindful and carefully observe the Buddha when he carries his bowl and went to each house, we would be likely to discover more insights and interesting details. For example, the mendicant was not the receiver but actually the giver. Here we cannot distinguish who is begging and who is giving. When the mendicant shows up at the door the householder is exuberant, feeling great joy and happiness, not only because the mendicant was the Buddha, but also the act of begging itself has another meaning: it gives a meaning of a gentle reminder and suggestion. The householder has the opportunity to look at himself, to hear some voice from the deepest place of his heart… perhaps he will forget it quickly, but the day will come when he remembers this moment of teaching. As for the wealthy, they may start to see that the barefoot, bareheaded monk, standing with his begging bowl at their doorstep was a crown prince who renounced his kingdom, his palace life and beautiful courtesans, and for whom? There might also be some who turned him out, shouted abuses at him, but they still received a grateful look, a sweet smile and the peaceful steps of the mendicant. At night, these men will remember, and surprised to hear another voice within their heart. There are poor people, who do not have enough to eat themselves let alone to give. But they can exchange a friendly expression, a compassionate smile. His respect, His equanimity betrays a lot of things. In fact, if one examine closer, when the Buddha got up and put on his robe, took his bowl… each one of his gesture has a dignified mannerism quite unlike ours. If someone still insists to question what the dissimilarity is between the Buddha’s action of preparing his robe and bowl compared to our own, it’s likely the Buddha will smile gently and say “oh yes, there is…”. The Buddha donned his robe and took his bowl with awareness, while we tend to make the same attempts quite hurriedly fetching the robe and haphazardly grasping the bowl…

Through the process of demonstration, every gesture, every movement should be observed closely and noted in detail so as we can replicate the teachings and actions. All along this teaching, we learn more than we can imagine: how to give but not giving, to hold precepts but not holding precepts, to be forbearing without being forbearing, as well as being temperate, content, diligent, mindful … while at all times remain in a serene, peaceful, relaxed, wise state of mind. No wonder Shubuti praised the Buddha “It is marvellous…The Tathagata blesses bodhisattvas with the best of blessings and entrusts bodhisattvas with the greatest trusts!”

(continued)