[vc_tta_tabs][vc_tta_section title=”Vi\u1ec7t Ng\u1eef” tab_id=”viet-ngu”]<\/p>\n
(Lohicca Sutta)<\/strong><\/p>\n 1. Nh\u01b0 v\u1eady t\u00f4i nghe. M\u1ed9t th\u1eddi \u0111\u1ee9c Th\u1ebf T\u00f4n \u0111ang \u0111i du h\u00e0nh t\u1ea1i n\u01b0\u1edbc Kosala (C\u00e2u-t\u00e1t-la) c\u00f9ng v\u1edbi \u0111\u1ea1i ch\u00fang T\u1ef7-kheo kho\u1ea3ng n\u0103m tr\u0103m v\u1ecb, v\u00e0 \u0111\u1ebfn t\u1ea1i S\u00e0lavatik\u00e0 (m\u1ed9t l\u00e0ng c\u00f3 d\u00e3y c\u00e2y tala bao b\u1ecdc). L\u00fac b\u1ea5y gi\u1edd, B\u00e0-la-m\u00f4n Lohicca \u1edf t\u1ea1i S\u00e0lavatik\u00e0, m\u1ed9t ch\u1ed7 d\u00e2n c\u01b0 \u0111\u00f4ng \u0111\u00fac, c\u00e2y c\u1ecf, ao n\u01b0\u1edbc, ng\u0169 c\u1ed1c phong ph\u00fa, v\u1ed1n l\u00e0 \u0111\u1ea5t \u0111ai c\u1ee7a vua, sau vua Pasenadi (Ba-t\u01b0-n\u1eb7c) c\u1ea5p cho \u0111\u1ec3 h\u01b0\u1edfng m\u1ed9t ph\u1ea7n l\u1ee3i t\u1ee9c.<\/p>\n 2. L\u00fac b\u1ea5y gi\u1edd, B\u00e0-la-m\u00f4n Lohicca kh\u1edfi l\u00ean \u00e1c ki\u1ebfn sau \u0111\u00e2y: “\u1ede \u0111\u1eddi, c\u00f3 v\u1ecb Sa-m\u00f4n hay B\u00e0-la-m\u00f4n ch\u1ee9ng \u0111\u01b0\u1ee3c thi\u1ec7n ph\u00e1p, sau khi ch\u00fang \u0111\u01b0\u1ee3c thi\u1ec7n ph\u00e1p kh\u00f4ng n\u00ean n\u00f3i cho ng\u01b0\u1eddi kh\u00e1c bi\u1ebft, v\u00ec c\u00f3 ai l\u1ea1i l\u00e0m gi\u00fap cho ai \u0111\u01b0\u1ee3c? V\u00ed nh\u01b0 m\u1ed9t ng\u01b0\u1eddi sau khi c\u1eaft s\u1ee3i d\u00e2y c\u0169 tr\u00f3i bu\u1ed9c, l\u1ea1i t\u1ef1 l\u00e0m m\u1ed9t s\u1ee3i d\u00e2y m\u1edbi kh\u00e1c n\u1eefa. Ta n\u00f3i s\u1ef1 th\u00e0nh t\u1ef1u l\u00e0 \u00e1c ph\u00e1p, tham ph\u00e1p v\u00ec c\u00f3 ai l\u1ea1i l\u00e0m gi\u00fap cho ai \u0111\u01b0\u1ee3c?”.<\/p>\n 3. B\u00e0-la-m\u00f4n Lohicca nghe \u0111\u1ed3n: “Sa-m\u00f4n Gotama l\u00e0 Th\u00edch t\u1eed, xu\u1ea5t gia t\u1eeb d\u00f2ng h\u1ecd Th\u00edch-ca, \u0111ang du h\u00e0nh t\u1ea1i n\u01b0\u1edbc Kosala, c\u00f9ng v\u1edbi \u0111\u1ea1i ch\u00fang T\u1ef7-kheo kho\u1ea3ng n\u0103m tr\u0103m v\u1ecb, nay \u0111\u00e3 \u0111\u1ebfn S\u00e0lavatik\u00e0. Nh\u1eefng ti\u1ebfng \u0111\u1ed3n t\u1ed1t \u0111\u1eb9p sau \u0111\u00e2y \u0111\u01b0\u1ee3c truy\u1ec1n \u0111i v\u1ec1 Sa-m\u00f4n Gotama: “Ng\u00e0i l\u00e0 b\u1eadc Th\u1ebf T\u00f4n, A-la-h\u00e1n, Ch\u00e1nh \u00d0\u1eb3ng Gi\u00e1c, Minh H\u1ea1nh T\u00fac, Thi\u1ec7n Th\u1ec7, Th\u1ebf Gian Gi\u1ea3i, V\u00f4 Th\u01b0\u1ee3ng S\u0129, \u00d0i\u1ec1u Ng\u1ef1 Tr\u01b0\u1ee3ng Phu, Thi\u00ean Nh\u00e2n S\u01b0, Ph\u1eadt, Th\u1ebf T\u00f4n. Ng\u00e0i \u0111\u00e3 t\u1ef1 ch\u1ee9ng ng\u1ed9 th\u1ebf gi\u1edbi n\u00e0y v\u1edbi Thi\u00ean gi\u1edbi, Ma gi\u1edbi, Ph\u1ea1m thi\u00ean gi\u1edbi, v\u1edbi c\u00e1c ch\u00fang Sa-m\u00f4n, B\u00e0-la-m\u00f4n, ch\u01b0 Thi\u00ean v\u00e0 lo\u00e0i Ng\u01b0\u1eddi, t\u1ef1 m\u00ecnh ch\u1ee9ng ng\u1ed9 v\u1edbi th\u1eafng tr\u00ed r\u1ed3i hi\u1ec3n th\u1ecb cho m\u1ecdi lo\u00e0i \u0111\u01b0\u1ee3c bi\u1ebft. Ng\u00e0i thuy\u1ebft ph\u00e1p, s\u01a1 thi\u1ec7n, trung thi\u1ec7n, h\u1eadu thi\u1ec7n, tr\u00ecnh b\u00e0y ph\u1ea1m h\u1ea1nh ho\u00e0n to\u00e0n \u0111\u1ea7y \u0111\u1ee7, thanh t\u1ecbnh. L\u00e0nh thay, n\u1ebfu \u0111\u01b0\u1ee3c y\u1ebft ki\u1ebfn m\u1ed9t v\u1ecb A-la-h\u00e1n nh\u01b0 v\u1eady”.<\/p>\n 4. B\u00e0-la-m\u00f4n Lohicca n\u00f3i v\u1edbi Bhesika, ng\u01b0\u1eddi h\u1edbt t\u00f3c:<\/p>\n – “N\u00e0y thi\u1ec7n nh\u00e2n Bhesika, h\u00e3y \u0111i \u0111\u1ebfn Sa-m\u00f4n Gotama thay m\u1eb7t ta h\u1ecfi th\u0103m Sa-m\u00f4n Gotama c\u00f3 \u0111\u01b0\u1ee3c \u00edt b\u1ec7nh \u00edt n\u00e3o, khinh an, kh\u00ed l\u1ef1c sung m\u00e3n, l\u1ea1c tr\u00fa kh\u00f4ng: “T\u00f4n gi\u1ea3 Gotama, B\u00e0-la-m\u00f4n Lohicca h\u1ecfi th\u0103m Th\u1ebf T\u00f4n c\u00f3 \u0111\u01b0\u1ee3c \u00edt b\u1ec7nh, \u00edt n\u00e3o, khinh an, kh\u00ed l\u1ef1c sung m\u00e3n, l\u1ea1c tr\u00fa kh\u00f4ng?” v\u00e0 n\u00f3i th\u00eam: “Mong Th\u1ebf T\u00f4n nh\u1eadn l\u1eddi c\u1ee7a B\u00e0-la-m\u00f4n Lohicca s\u00e1ng mai \u0111\u1ebfn d\u00f9ng c\u01a1m c\u00f9ng v\u1edbi \u0111\u1ea1i ch\u00fang T\u1ef7-kheo!”.<\/p>\n 5. – T\u00f4n gi\u1ea3, xin v\u00e2ng!<\/p>\n Bhesika ng\u01b0\u1eddi h\u1edbt t\u00f3c v\u00e2ng theo l\u1eddi c\u1ee7a B\u00e0-la-m\u00f4n Lohicca \u0111\u1ebfn v\u1edbi Th\u1ebf T\u00f4n v\u00e0 ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean. Sau khi ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean. Bhesika ng\u01b0\u1eddi h\u1edbt t\u00f3c b\u1ea1ch Th\u1ebf T\u00f4n:<\/p>\n – B\u1ea1ch Th\u1ebf T\u00f4n, B\u00e0-la-m\u00f4n Lohicca h\u1ecfi th\u0103m “Th\u1ebf T\u00f4n c\u00f3 \u0111\u01b0\u1ee3c \u00edt b\u1ec7nh, \u00edt n\u00e3o, khinh an, kh\u00ed l\u1ef1c sung m\u00e3n, l\u1ea1c tr\u00fa kh\u00f4ng?” v\u00e0 n\u00f3i th\u00eam: “Mong \u0111\u1ee9c Th\u1ebf T\u00f4n nh\u1eadn l\u1eddi m\u1eddi c\u1ee7a B\u00e0-la-m\u00f4n Lohicca s\u00e1ng mai \u0111\u1ebfn d\u00f9ng c\u01a1m v\u1edbi \u0111\u1ea1i ch\u00fang T\u1ef7-kheo”.<\/p>\n \u00d0\u1ee9c Th\u1ebf T\u00f4n im l\u1eb7ng nh\u1eadn l\u1eddi.<\/p>\n 6. Bhesika, ng\u01b0\u1eddi h\u1edbt t\u00f3c, \u0111\u01b0\u1ee3c bi\u1ebft Th\u1ebf T\u00f4n nh\u1eadn l\u1eddi, t\u1eeb ch\u1ed7 ng\u1ed3i \u0111\u1ee9ng d\u1eady, \u0111\u1ea3nh l\u1ec5 Th\u1ebf T\u00f4n, th\u00e2n ph\u00eda h\u1eefu h\u01b0\u1edbng v\u1ec1 Ng\u00e0i, \u0111i \u0111\u1ebfn B\u00e0-la-m\u00f4n Lohicca, khi \u0111\u00e3 \u0111\u1ebfn, li\u1ec1n th\u01b0a v\u1edbi B\u00e0-la-m\u00f4n Lohicca:<\/p>\n – T\u00f4n gi\u1ea3, ch\u00fang t\u00f4i \u0111\u00e3 thay m\u1eb7t T\u00f4n gi\u1ea3 th\u01b0a v\u1edbi Th\u1ebf T\u00f4n: “B\u1ea1ch Th\u1ebf T\u00f4n, B\u00e0-la-m\u00f4n Lohicca h\u1ecfi th\u0103m Th\u1ebf T\u00f4n Gotama c\u00f3 \u0111\u01b0\u1ee3c \u00edt b\u1ec7nh, \u00edt n\u00e3o, khinh an, kh\u00ed l\u1ef1c sung m\u00e3n kh\u00f4ng” v\u00e0 n\u00f3i th\u00eam: “Mong Th\u1ebf T\u00f4n nh\u1eadn l\u1eddi c\u1ee7a B\u00e0-la-m\u00f4n Lohicca s\u00e1ng mai \u0111\u1ebfn d\u00f9ng c\u01a1m v\u1edbi \u0111\u1ea1i ch\u00fang T\u1ef7-kheo” v\u00e0 Th\u1ebf T\u00f4n nh\u1eadn l\u1eddi.<\/p>\n 7. R\u1ed3i B\u00e0-la-m\u00f4n, Lohicca sau khi \u0111\u00eam \u1ea5y \u0111\u00e3 m\u00e3n, l\u00e0m s\u1eb5n s\u00e0ng t\u1ea1i nh\u00e0 c\u00e1c m\u00f3n \u0103n th\u01b0\u1ee3ng v\u1ecb, lo\u1ea1i c\u1ee9ng v\u00e0 lo\u1ea1i m\u1ec1m r\u1ed3i n\u00f3i v\u1edbi Bhesika, ng\u01b0\u1eddi h\u1edbt t\u00f3c:<\/p>\n – N\u00e0y thi\u1ec7n nh\u00e2n Bhesika, h\u00e3y \u0111i \u0111\u1ebfn Sa-m\u00f4n Gotama, khi \u0111\u00e3 \u0111\u1ebfn, h\u00e3y b\u00e1o gi\u1edd cho Sa-m\u00f4n Gotama: “B\u1ea1ch Th\u1ebf T\u00f4n, c\u01a1m \u0111\u00e3 s\u1eb5n s\u00e0ng”.<\/p>\n – T\u00f4n gi\u1ea3, xin v\u00e2ng!<\/p>\n Bhesika ng\u01b0\u1eddi h\u1edbt t\u00f3c, v\u00e2ng theo l\u1eddi c\u1ee7a B\u00e0-la-m\u00f4n Lohicca, \u0111i \u0111\u1ebfn Th\u1ebf T\u00f4n, khi \u0111\u00e3 \u0111\u1ebfn, li\u1ec1n \u0111\u1ea3nh l\u1ec5 Th\u1ebf T\u00f4n v\u00e0 \u0111\u1ee9ng m\u1ed9t b\u00ean. Sau khi \u0111\u1ee9ng m\u1ed9t b\u00ean, Bhesika ng\u01b0\u1eddi h\u1edbt t\u00f3c b\u00e1o th\u1eddi gi\u1edd cho Sa-m\u00f4n Gotama: “B\u1ea1ch Th\u1ebf T\u00f4n, gi\u1edd \u0111\u00e3 \u0111\u1ebfn, c\u01a1m \u0111\u00e3 s\u1eb5n s\u00e0ng”. Khi \u1ea5y Th\u1ebf T\u00f4n bu\u1ed5i s\u00e1ng \u0111\u1eafp y, \u0111em theo y b\u00e1t v\u00e0 c\u00f9ng v\u1edbi ch\u00fang T\u1ef7-kheo \u0111i \u0111\u1ebfn S\u00e0lavatik\u00e0.<\/p>\n 8. L\u00fac b\u1ea5y gi\u1edd, Bhesika, ng\u01b0\u1eddi h\u1edbt t\u00f3c, \u0111ang \u0111i sau l\u01b0ng Th\u1ebf T\u00f4n. R\u1ed3i Bhesika, ng\u01b0\u1eddi h\u1edbt t\u00f3c b\u1ea1ch Th\u1ebf T\u00f4n:<\/p>\n – B\u00e0-la-m\u00f4n Lohicca c\u00f3 kh\u1edfi l\u00ean \u00e1c ki\u1ebfn sau \u0111\u00e2y: “\u1ede \u0111\u1eddi c\u00f3 v\u1ecb Sa-m\u00f4n hay B\u00e0-la-m\u00f4n ch\u1ee9ng \u0111\u01b0\u1ee3c thi\u1ec7n ph\u00e1p, sau khi ch\u00fang \u0111\u01b0\u1ee3c thi\u1ec7n ph\u00e1p, kh\u00f4ng n\u00ean n\u00f3i cho ng\u01b0\u1eddi kh\u00e1c bi\u1ebft, v\u00ec c\u00f3 ai l\u1ea1i l\u00e0m gi\u00fap cho ai \u0111\u01b0\u1ee3c? V\u00ed nh\u01b0 m\u1ed9t ng\u01b0\u1eddi, sau khi c\u1eaft s\u1ee3i d\u00e2y tr\u00f3i bu\u1ed9c, l\u1ea1i t\u1ef1 l\u00e0m m\u1ed9t s\u1ee3i d\u00e2y m\u1edbi kh\u00e1c n\u1eefa. Ta n\u00f3i s\u1ef1 th\u00e0nh t\u1ef1u l\u00e0 \u00e1c ph\u00e1p, tham ph\u00e1p. V\u00ec c\u00f3 ai l\u1ea1i l\u00e0m gi\u00fap cho ai \u0111\u01b0\u1ee3c ?” B\u1ea1ch Th\u1ebf T\u00f4n, l\u00e0nh thay, n\u1ebfu Th\u1ebf T\u00f4n c\u00f3 th\u1ec3 gi\u00fap B\u00e0-la-m\u00f4n Lohicca tr\u1eeb \u00e1c ki\u1ebfn \u1ea5y!<\/p>\n – N\u00e0y Bhesika, vi\u1ec7c \u1ea5y c\u00f3 th\u1ec3 \u0111\u01b0\u1ee3c. N\u00e0y Bhesika, vi\u1ec7c \u1ea5y c\u00f3 th\u1ec3 \u0111\u01b0\u1ee3c.<\/p>\n 9. L\u00fac b\u1ea5y gi\u1edd, Th\u1ebf T\u00f4n \u0111\u1ebfn t\u1ea1i c\u01b0 x\u00e1 c\u1ee7a B\u00e0-la-m\u00f4n Lohicca, khi \u0111\u1ebfn li\u1ec1n ng\u1ed3i tr\u00ean ch\u1ed7 \u0111\u00e3 so\u1ea1n s\u1eb5n. B\u00e0-la-m\u00f4n Lohicca t\u1ef1 tay l\u00e0m cho ch\u00fang T\u1ef7-kheo v\u1edbi \u0111\u1ee9c Ph\u1eadt l\u00e0 v\u1ecb c\u1ea7m \u0111\u1ea7u, th\u1ecfa m\u00e3n v\u1edbi nh\u1eefng m\u00f3n th\u01b0\u1ee3ng v\u1ecb, lo\u1ea1i c\u1ee9ng lo\u1ea1i m\u1ec1m. B\u00e0-la-m\u00f4n Lohicca, sau khi bi\u1ebft Th\u1ebf T\u00f4n d\u00f9ng c\u01a1m xong, tay \u0111\u00e3 r\u1eddi kh\u1ecfi b\u00e1t, li\u1ec1n l\u1ea5y m\u1ed9t gh\u1ebf ng\u1ed3i th\u1ea5p kh\u00e1c v\u00e0 ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean. R\u1ed3i Th\u1ebf T\u00f4n n\u00f3i v\u1edbi B\u00e0-la-m\u00f4n Lohicca:<\/p>\n – N\u00e0y Lohicca, c\u00f3 th\u1eadt ch\u0103ng, Ng\u01b0\u01a1i kh\u1edfi l\u00ean \u00e1c ki\u1ebfn nh\u01b0 sau: “\u1ede \u0111\u1eddi, c\u00f3 v\u1ecb Sa-m\u00f4n hay B\u00e0-la-m\u00f4n ch\u1ee9ng \u0111\u01b0\u1ee3c thi\u1ec7n ph\u00e1p, sau khi ch\u1ee9ng \u0111\u01b0\u1ee3c thi\u1ec7n ph\u00e1p, kh\u00f4ng n\u00ean n\u00f3i cho ng\u01b0\u1eddi kh\u00e1c bi\u1ebft, v\u00ec c\u00f3 ai l\u1ea1i l\u00e0m gi\u00fap cho ai \u0111\u01b0\u1ee3c? V\u00ed nh\u01b0 m\u1ed9t ng\u01b0\u1eddi sau khi c\u1eaft s\u1ee3i d\u00e2y c\u0169 tr\u00f3i bu\u1ed9c, l\u1ea1i t\u1ef1 l\u00e0m m\u1ed9t s\u1ee3i d\u00e2y m\u1edbi kh\u00e1c n\u1eefa. Ta n\u00f3i s\u1ef1 th\u00e0nh t\u1ef1u \u1ea5y l\u00e0 \u00e1c ph\u00e1p, tham ph\u00e1p. V\u00ec c\u00f3 ai l\u1ea1i l\u00e0m gi\u00fap cho ai \u0111\u01b0\u1ee3c?”<\/p>\n – V\u00e2ng ph\u1ea3i, T\u00f4n gi\u1ea3 Gotama!<\/p>\n 10. – N\u00e0y Lohicca, Ng\u01b0\u01a1i ngh\u0129 th\u1ebf n\u00e0o? C\u00f3 ph\u1ea3i Ng\u01b0\u01a1i \u1edf t\u1ea1i S\u00e0lavatik\u00e0?<\/p>\n – V\u00e2ng ph\u1ea3i, T\u00f4n gi\u1ea3 Gotama!<\/p>\n – N\u00e0y Lohicca, n\u1ebfu c\u00f3 ng\u01b0\u1eddi n\u00f3i: “B\u00e0-la-m\u00f4n Lohicca s\u1ed1ng \u1edf S\u00e0lavatik\u00e0. H\u00e3y \u0111\u1ec3 B\u00e0-la-m\u00f4n Lohicca h\u01b0\u1edfng m\u1ed9t m\u00ecnh m\u1ecdi s\u1ea3n ph\u1ea9m c\u1ee7a S\u00e0lavatik\u00e0, kh\u00f4ng cho m\u1ed9t ai kh\u00e1c”. Ng\u01b0\u1eddi n\u00f3i v\u1eady l\u00e0 ng\u01b0\u1eddi g\u00e2y ch\u01b0\u1edbng ng\u1ea1i cho ai s\u1ed1ng t\u00f9y thu\u1ed9c v\u00e0o Ng\u01b0\u01a1i, c\u00f3 ph\u1ea3i kh\u00f4ng?<\/p>\n – T\u00f4n gi\u1ea3 Gotama, l\u00e0 ng\u01b0\u1eddi g\u00e2y ch\u01b0\u1edbng ng\u1ea1i.<\/p>\n – N\u00e0y Lohicca, \u0111\u00e3 l\u00e0 ng\u01b0\u1eddi g\u00e2y ch\u01b0\u1edbng ng\u1ea1i, ng\u01b0\u1eddi \u1ea5y c\u00f3 ph\u1ea3i l\u00e0 ng\u01b0\u1eddi c\u00f3 t\u1eeb t\u00e2m ngh\u0129 \u0111\u1ebfn l\u1ee3i \u00edch cho nh\u1eefng ng\u01b0\u1eddi kia?<\/p>\n – T\u00f4n gi\u1ea3 Gotama, l\u00e0 ng\u01b0\u1eddi kh\u00f4ng c\u00f3 t\u1eeb t\u00e2m ngh\u0129 \u0111\u1ebfn l\u1ee3i \u00edch.<\/p>\n – \u00d0\u00e3 kh\u00f4ng c\u00f3 t\u1eeb t\u00e2m ngh\u0129 \u0111\u1ebfn l\u1ee3i \u00edch, ng\u01b0\u1eddi \u1ea5y an tr\u00fa t\u1eeb t\u00e2m hay an tr\u00fa h\u1ea1i t\u00e2m?<\/p>\n – T\u00f4n gi\u1ea3 Gotama, h\u1ea1i t\u00e2m!<\/p>\n – Khi an tr\u00fa h\u1ea1i t\u00e2m, nh\u01b0 v\u1eady l\u00e0 ch\u00e1nh ki\u1ebfn hay t\u00e0 ki\u1ebfn?<\/p>\n – T\u00f4n gi\u1ea3 Gotama, l\u00e0 t\u00e0 ki\u1ebfn!<\/p>\n – N\u00e0y Lohicca, Ta n\u00f3i r\u1eb1ng, m\u1ed9t ng\u01b0\u1eddi t\u00e0 ki\u1ebfn s\u1ebd sanh v\u00e0o m\u1ed9t trong hai \u00e1c th\u00fa sau \u0111\u00e2y: \u0111\u1ecba ng\u1ee5c hay s\u00fac sanh.<\/p>\n 11. N\u00e0y Lohicca, ng\u01b0\u01a1i ngh\u0129 th\u1ebf n\u00e0o? C\u00f3 ph\u1ea3i vua Pasenadi Kosala (Ba-t\u01b0-n\u1eb7c-c\u00e2u-t\u00e1t-la) \u1edf t\u1ea1i Kasi – Kosala (Ca-Thi C\u00e2u-t\u00e1t-la) kh\u00f4ng?<\/p>\n – T\u00f4n gi\u1ea3 Gotama, v\u00e2ng ph\u1ea3i!<\/p>\n – N\u00e0y Lohicca, n\u1ebfu c\u00f3 ng\u01b0\u1eddi n\u00f3i: “Vua Pasenadi Kosala s\u1ed1ng \u1edf Kasi-Kosala. H\u00e3y \u0111\u1ec3 vua Pasenadi Kosala h\u01b0\u1edfng m\u1ed9t m\u00ecnh m\u1ecdi s\u1ea3n ph\u1ea9m c\u1ee7a Kasi – Kosala, kh\u00f4ng m\u1ed9t ai kh\u00e1c”. Ng\u01b0\u1eddi n\u00f3i nh\u01b0 v\u1eady c\u00f3 ph\u1ea3i l\u00e0 ng\u01b0\u1eddi g\u00e2y ch\u01b0\u1edbng ng\u1ea1i cho nh\u1eefng ai s\u1ed1ng t\u00f9y thu\u1ed9c v\u00e0o vua Pasenadi Kosala, c\u00f3 ph\u1ea3i kh\u00f4ng?<\/p>\n – T\u00f4n gi\u1ea3 Gotama, l\u00e0 ng\u01b0\u1eddi \u0111\u00e3 g\u00e2y ch\u01b0\u1edbng ng\u1ea1i.<\/p>\n – N\u00e0y Lohicca, \u0111\u00e3 l\u00e0 ng\u01b0\u1eddi g\u00e2y ch\u01b0\u1edbng ng\u1ea1i, ng\u01b0\u1eddi \u1ea5y c\u00f3 ph\u1ea3i l\u00e0 ng\u01b0\u1eddi c\u00f3 t\u1eeb t\u00e2m ngh\u0129 \u0111\u1ebfn l\u1ee3i \u00edch cho nh\u1eefng ng\u01b0\u1eddi kia hay l\u00e0 ng\u01b0\u1eddi kh\u00f4ng c\u00f3 t\u1eeb t\u00e2m ngh\u0129 \u0111\u1ebfn l\u1ee3i \u00edch cho nh\u1eefng ng\u01b0\u1eddi kia.<\/p>\n – T\u00f4n gi\u1ea3 Gotama, l\u00e0 ng\u01b0\u1eddi kh\u00f4ng c\u00f3 t\u1eeb t\u00e2m ngh\u0129 \u0111\u1ebfn l\u1ee3i \u00edch.<\/p>\n – \u00d0\u00e3 kh\u00f4ng c\u00f3 t\u1eeb t\u00e2m ngh\u0129 \u0111\u1ebfn l\u1ee3i \u00edch, ng\u01b0\u1eddi \u1ea5y an tr\u00fa t\u1eeb t\u00e2m hay an tr\u00fa h\u1ea1i t\u00e2m?<\/p>\n – T\u00f4n gi\u1ea3 Gotama, h\u1ea1i t\u00e2m!<\/p>\n – Khi an tr\u00fa h\u1ea1i t\u00e2m, nh\u01b0 v\u1eady l\u00e0 ch\u00e1nh ki\u1ebfn hay t\u00e0 ki\u1ebfn?<\/p>\n – T\u00f4n gi\u1ea3 Gotama, l\u00e0 t\u00e0 ki\u1ebfn!<\/p>\n – N\u00e0y Lohicca, ta n\u00f3i r\u1eb1ng, m\u1ed9t ng\u01b0\u1eddi t\u00e0 ki\u1ebfn s\u1ebd sanh v\u00e0o m\u1ed9t trong hai \u00e1c th\u00fa sau \u0111\u00e2y: \u0111\u1ecba ng\u1ee5c hay s\u00fac sanh.<\/p>\n 12. N\u00e0y Lohicca, n\u1ebfu c\u00f3 ng\u01b0\u1eddi n\u00f3i: “B\u00e0-la-m\u00f4n Lohicca s\u1ed1ng \u1edf S\u00e0lavatik\u00e0. H\u00e3y \u0111\u1ec3 B\u00e0-la-m\u00f4n Lohicca h\u01b0\u1edfng m\u1ed9t m\u00ecnh m\u1ecdi s\u1ea3n ph\u1ea9m c\u1ee7a S\u00e0lavatik\u00e0, kh\u00f4ng cho m\u1ed9t ai kh\u00e1c”. Ng\u01b0\u1eddi n\u00f3i v\u1eady l\u00e0 ng\u01b0\u1eddi g\u00e2y ch\u01b0\u1edbng ng\u1ea1i cho ai t\u00f9y thu\u1ed9c v\u00e0o Ng\u01b0\u01a1i; \u0111\u00e3 l\u00e0 ng\u01b0\u1eddi g\u00e2y ch\u01b0\u1edbng ng\u1ea1i, ng\u01b0\u1eddi \u1ea5y kh\u00f4ng c\u00f3 t\u1eeb t\u00e2m ngh\u0129 \u0111\u1ebfn l\u1ee3i \u00edch, ng\u01b0\u1eddi \u1ea5y an tr\u00fa h\u1ea1i t\u00e2m; v\u00e0 \u0111\u00e3 an tr\u00fa h\u1ea1i t\u00e2m t\u1ee9c thu\u1ed9c v\u1ec1 t\u00e0 ki\u1ebfn.<\/p>\n 13. \u00d0\u00e3 nh\u01b0 v\u1eady, n\u00e0y Lohicca, n\u1ebfu c\u00f3 ng\u01b0\u1eddi n\u00f3i: “\u1ede \u0111\u1eddi c\u00f3 v\u1ecb Sa-m\u00f4n hay B\u00e0-la-m\u00f4n ch\u1ee9ng \u0111\u01b0\u1ee3c thi\u1ec7n ph\u00e1p, sau khi ch\u1ee9ng \u0111\u01b0\u1ee3c thi\u1ec7n ph\u00e1p, kh\u00f4ng n\u00ean n\u00f3i cho ng\u01b0\u1eddi ta bi\u1ebft, v\u00ec c\u00f3 ai l\u1ea1i l\u00e0m gi\u00fap cho ai \u0111\u01b0\u1ee3c?. V\u00ed nh\u01b0 m\u1ed9t ng\u01b0\u1eddi c\u1eaft s\u1ee3i d\u00e2y c\u0169 tr\u00f3i bu\u1ed9c, l\u1ea1i t\u1ef1 l\u00e0m m\u1ed9t s\u1ee3i d\u00e2y m\u1edbi kh\u00e1c n\u1eefa. Ta n\u00f3i s\u1ef1 th\u00e0nh t\u1ef1u l\u00e0 \u00e1c ph\u00e1p, tham ph\u00e1p. V\u00ec c\u00f3 ai l\u1ea1i l\u00e0m gi\u00fap cho ai \u0111\u01b0\u1ee3c?”. Ng\u01b0\u1eddi n\u00f3i v\u1eady g\u00e2y ch\u01b0\u1edbng ng\u1ea1i cho nh\u1eefng thi\u1ec7n nam t\u1eed \u0111\u1ebfn v\u1edbi ph\u00e1p lu\u1eadt do \u0111\u1ee9c Nh\u01b0 Lai gi\u1ea3ng d\u1ea1y v\u00e0 ch\u1ee9ng \u0111\u01b0\u1ee3c nh\u1eefng qu\u1ea3 v\u1ecb th\u00f9 th\u1eafng \u0111\u1eb7c bi\u1ec7t nh\u01b0 D\u1ef1 l\u01b0u, Nh\u1ea5t lai, B\u1ea5t lai hay A-la-h\u00e1n qu\u1ea3. Ng\u01b0\u1eddi n\u00f3i v\u1eady c\u0169ng g\u00e2y ch\u01b0\u1edbng ng\u1ea1i cho nh\u1eefng v\u1ecb \u0111ang l\u00e0m cho th\u00e0nh t\u1ef1u s\u01b0 t\u00e1i sanh l\u00ean c\u00e1c c\u00f5i tr\u1eddi \u0111\u1ec3 \u0111\u01b0\u1ee3c sanh l\u00e0m ch\u01b0 Thi\u00ean. \u00d0\u00e3 l\u00e0 ng\u01b0\u1eddi g\u00e2y ch\u01b0\u1edbng ng\u1ea1i, ng\u01b0\u1eddi \u1ea5y kh\u00f4ng c\u00f3 t\u1eeb t\u00e2m ngh\u0129 \u0111\u1ebfn l\u1ee3i \u00edch, ng\u01b0\u1eddi \u1ea5y an tr\u00fa h\u1ea1i t\u00e2m; v\u00e0 \u0111\u00e3 an tr\u00fa h\u1ea1i t\u00e2m t\u1ee9c thu\u1ed9c v\u1ec1 t\u00e0 ki\u1ebfn. V\u00e0 n\u00e0y Lohicca, ta n\u00f3i r\u1eb1ng m\u1ed9t ng\u01b0\u1eddi c\u00f3 t\u00e0 ki\u1ebfn s\u1ebd sanh v\u00e0o m\u1ed9t trong hai \u00e1c th\u00fa sau \u0111\u00e2y: \u0111\u1ecba ng\u1ee5c hay s\u00fac sanh.<\/p>\n 14. N\u00e0y Lohicca, n\u1ebfu c\u00f3 ng\u01b0\u1eddi n\u00f3i: “Vua Pasenadi Kosala s\u1ed1ng \u1edf t\u1ea1i Kasi-Kosala. H\u00e3y \u0111\u1ec3 vua Pasenadi Kosala h\u01b0\u1edfng m\u1ed9t m\u00ecnh m\u1ecdi s\u1ea3n ph\u1ea9m c\u1ee7a Kasi -Kosala, kh\u00f4ng cho m\u1ed9t ai kh\u00e1c”. Ng\u01b0\u1eddi n\u00f3i v\u1eady l\u00e0 ng\u01b0\u1eddi g\u00e2y ch\u01b0\u1edbng ng\u1ea1i cho ai s\u1ed1ng t\u00f9y thu\u1ed9c v\u00e0o ng\u01b0\u1eddi \u1ea5y. \u00d0\u00e3 l\u00e0 ng\u01b0\u1eddi g\u00e2y nguy hi\u1ec3m, ng\u01b0\u1eddi \u1ea5y kh\u00f4ng tha thi\u1ebft \u0111\u1ebfn h\u1ea1nh ph\u00fac. \u00d0\u00e3 kh\u00f4ng tha thi\u1ebft \u0111\u1ebfn h\u1ea1nh ph\u00fac, ng\u01b0\u1eddi \u1ea5y an tr\u00fa h\u1ea1i t\u00e2m; v\u00e0 an tr\u00fa h\u1ea1i t\u00e2m t\u1ee9c thu\u1ed9c v\u1ec1 t\u00e0 ki\u1ebfn.<\/p>\n 15. \u00d0\u00e3 nh\u01b0 v\u1eady, n\u00e0y Lohicca, n\u1ebfu c\u00f3 ai n\u00f3i: “\u1ede \u0111\u1eddi c\u00f3 v\u1ecb Sa-m\u00f4n ch\u1ee9ng \u0111\u01b0\u1ee3c thi\u1ec7n ph\u00e1p, sau khi ch\u1ee9ng \u0111\u01b0\u1ee3c thi\u1ec7n ph\u00e1p, kh\u00f4ng n\u00ean n\u00f3i cho ng\u01b0\u1eddi kh\u00e1c, v\u00ec c\u00f3 ai l\u1ea1i l\u00e0m gi\u00fap cho ai \u0111\u01b0\u1ee3c? V\u00ed nh\u01b0 m\u1ed9t ng\u01b0\u1eddi c\u1eaft s\u1ee3i d\u00e2y c\u0169 tr\u00f3i bu\u1ed9c, l\u1ea1i t\u1ef1 l\u00e0m m\u1ed9t s\u1ee3i d\u00e2y m\u1edbi kh\u00e1c n\u1eefa. Ta n\u00f3i s\u1ef1 th\u00e0nh t\u1ef1u \u1ea5y l\u00e0 \u00e1c ph\u00e1p, tham ph\u00e1p. V\u00ec c\u00f3 ai l\u1ea1i l\u00e0m gi\u00fap cho ai \u0111\u01b0\u1ee3c?” Ng\u01b0\u1eddi n\u00f3i v\u1eady g\u00e2y ch\u01b0\u1edbng ng\u1ea1i cho ng\u01b0\u1eddi thi\u1ec7n nam t\u1eed \u0111\u1ebfn v\u1edbi ph\u00e1p lu\u1eadt do \u0111\u1ee9c Nh\u01b0 Lai gi\u1ea3ng d\u1ea1y v\u00e0 ch\u1ee9ng \u0111\u01b0\u1ee3c nh\u1eefng qu\u1ea3 v\u1ecb th\u00f9 th\u1eafng \u0111\u1eb7c bi\u1ec7t nh\u01b0 D\u1ef1 l\u01b0u, Nh\u1ea5t lai, B\u1ea5t lai hay A-la-h\u00e1n qu\u1ea3. Ng\u01b0\u1eddi n\u00f3i v\u1eady g\u00e2y nguy hi\u1ec3m cho nh\u1eefng v\u1ecb \u0111ang l\u00e0m cho th\u00e0nh t\u1ef1u s\u1ef1 t\u00e1i sanh l\u00ean c\u00e1c c\u00f5i tr\u1eddi \u0111\u1ec3 \u0111\u01b0\u1ee3c sanh l\u00e0m ch\u01b0 Thi\u00ean. \u00d0\u00e3 l\u00e0 ng\u01b0\u1eddi g\u00e2y ch\u01b0\u1edbng ng\u1ea1i, ng\u01b0\u1eddi \u1ea5y kh\u00f4ng c\u00f3 t\u1eeb t\u00e2m ngh\u0129 \u0111\u1ebfn l\u1ee3i \u00edch, ng\u01b0\u1eddi \u1ea5y an tr\u00fa h\u1ea1i t\u00e2m; v\u00e0 \u0111\u00e3 an tr\u00fa h\u1ea1i t\u00e2m t\u1ee9c thu\u1ed9c v\u1ec1 t\u00e0 ki\u1ebfn”. V\u00e0 n\u00e0y Lohicca, Ta n\u00f3i r\u1eb1ng m\u1ed9t ng\u01b0\u1eddi c\u00f3 t\u00e0 ki\u1ebfn s\u1ebd sanh v\u00e0o m\u1ed9t trong hai \u00e1c th\u00fa sau \u0111\u00e2y: \u0111\u1ecba ng\u1ee5c hay s\u00fac sinh.<\/p>\n 16. N\u00e0y Lohicca, \u1edf \u0111\u1eddi c\u00f3 ba v\u1ecb \u0111\u1ea1o s\u01b0 \u0111\u00e1ng b\u1ecb ch\u1ec9 tr\u00edch v\u00e0 ai ch\u1ec9 tr\u00edch \u0111\u1ea1o s\u01b0 nh\u01b0 v\u1eady, s\u1ef1 ch\u1ec9 tr\u00edch c\u1ee7a v\u1ecb n\u00e0y ch\u01a1n ch\u00e1nh, h\u1ee3p ph\u00e1p, kh\u00f4ng l\u1ed7i l\u1ea7m. Th\u1ebf n\u00e0o l\u00e0 ba?<\/p>\n N\u00e0y Lohicca, \u1edf \u0111\u1eddi c\u00f3 m\u1ed9t v\u1ecb \u0111\u1ea1o s\u01b0 kh\u00f4ng ch\u1ee9ng m\u1ee5c \u0111\u00edch c\u1ee7a Sa-m\u00f4n qu\u1ea3 m\u00e0 m\u1ecdi ng\u01b0\u1eddi xu\u1ea5t gia, t\u1eeb b\u1ecf gia \u0111\u00ecnh, s\u1ed1ng kh\u00f4ng gia \u0111\u00ecnh h\u01b0\u1edbng \u0111\u1ebfn. Kh\u00f4ng ch\u1ee9ng \u0111\u01b0\u1ee3c m\u1ee5c \u0111\u00edch Sa-m\u00f4n qu\u1ea3, v\u1ecb n\u00e0y thuy\u1ebft ph\u00e1p cho c\u00e1c \u0111\u1ec7 t\u1eed: “Nh\u01b0 th\u1ebf n\u00e0y l\u00e0 l\u1ee3i \u00edch cho c\u00e1c ng\u01b0\u1eddi! Nh\u01b0 th\u1ebf n\u00e0y l\u00e0 h\u1ea1nh ph\u00fac cho c\u00e1c ng\u01b0\u1eddi!” Nh\u1eefng \u0111\u1ec7 t\u1eed n\u00e0y kh\u00f4ng nghe l\u1eddi d\u1ea1y c\u1ee7a v\u1ecb \u1ea5y, kh\u00f4ng \u0111\u1ec3 tai ghi nh\u1eadn, kh\u00f4ng tr\u00fa t\u00e2m ph\u00e1t xu\u1ea5t t\u1eeb hi\u1ec3u bi\u1ebft v\u00e0 s\u1ed1ng tr\u00e1i ng\u01b0\u1ee3c v\u1edbi gi\u00e1o ph\u00e1p c\u1ee7a v\u1ecb b\u1ed5n s\u01b0. \u00d0\u1ea1o s\u01b0 nh\u01b0 v\u1eady c\u1ea7n ph\u1ea3i \u0111\u01b0\u1ee3c khi\u1ec3n tr\u00e1ch: “\u00d0\u1ea1i \u0111\u1ee9c kh\u00f4ng ch\u1ee9ng m\u1ee5c \u0111\u00edch Sa-m\u00f4n qu\u1ea3 m\u00e0 \u00d0\u1ea1i \u0111\u1ee9c xu\u1ea5t gia, t\u1eeb b\u1ecf gia \u0111\u00ecnh, s\u1ed1ng kh\u00f4ng gia \u0111\u00ecnh h\u01b0\u1edbng \u0111\u1ebfn. Kh\u00f4ng ch\u1ee9ng \u0111\u01b0\u1ee3c m\u1ee5c \u0111\u00edch Sa-m\u00f4n qu\u1ea3 \u1ea5y, \u00d0\u1ea1i \u0111\u1ee9c thuy\u1ebft ph\u00e1p cho c\u00e1c \u0111\u1ec7 t\u1eed: “Nh\u01b0 th\u1ebf n\u00e0y l\u00e0 l\u1ee3i \u00edch cho c\u00e1c ng\u01b0\u1eddi. Nh\u01b0 th\u1ebf n\u00e0y l\u00e0 h\u1ea1nh ph\u00fac cho c\u00e1c ng\u01b0\u1eddi”. Nh\u1eefng \u0111\u1ec7 t\u1eed n\u00e0y kh\u00f4ng nghe l\u1eddi d\u1ea1y c\u1ee7a \u00d0\u1ea1i \u0111\u1ee9c, kh\u00f4ng \u0111\u1ec3 tai ghi nh\u1eadn, kh\u00f4ng tr\u00fa t\u00e2m ph\u00e1t xu\u1ea5t t\u1eeb hi\u1ec3u bi\u1ebft v\u00e0 s\u1ed1ng tr\u00e1i ng\u01b0\u1ee3c v\u1edbi gi\u00e1o ph\u00e1p c\u1ee7a v\u1ecb b\u1ed5n s\u01b0. Nh\u01b0 ng\u01b0\u1eddi t\u00e1n t\u1ec9nh c\u00f4 g\u00e1i mu\u1ed1n xa m\u00ecnh, hay \u00f4m h\u00f4n c\u00f4 g\u00e1i mu\u1ed1n n\u00e9 m\u1eb7t m\u00ecnh, ta n\u00f3i c\u1eed ch\u1ec9 \u1ea5y l\u00e0 \u00e1c ph\u00e1p, tham ph\u00e1p v\u00ec c\u00f3 ai l\u1ea1i l\u00e0m gi\u00fap cho ai \u0111\u01b0\u1ee3c?”<\/p>\n N\u00e0y Lohicca, nh\u01b0 v\u1eady l\u00e0 h\u1ea1ng \u0111\u1ea1o s\u01b0 th\u1ee9 nh\u1ea5t \u0111\u00e1ng b\u1ecb ch\u1ec9 tr\u00edch v\u00e0 ai ch\u1ec9 tr\u00edch \u0111\u1ea1o s\u01b0 nh\u01b0 v\u1eady, s\u1ef1 ch\u1ec9 tr\u00edch c\u1ee7a v\u1ecb n\u00e0y ch\u01a1n ch\u00e1nh, h\u1ee3p ph\u00e1p, kh\u00f4ng l\u1ed7i l\u1ea7m.<\/p>\n 17. L\u1ea1i n\u1eefa, n\u00e0y Lohicca, \u1edf \u0111\u1eddi c\u00f3 v\u1ecb \u0111\u1ea1o s\u01b0 kh\u00f4ng ch\u1ee9ng m\u1ee5c \u0111\u00edch c\u1ee7a Sa-m\u00f4n qu\u1ea3 m\u00e0 m\u1ecdi ng\u01b0\u1eddi xu\u1ea5t gia, t\u1eeb b\u1ecf gia \u0111\u00ecnh, s\u1ed1ng kh\u00f4ng gia \u0111\u00ecnh h\u01b0\u1edbng \u0111\u1ebfn. Kh\u00f4ng ch\u1ee9ng \u0111\u01b0\u1ee3c m\u1ee5c \u0111\u00edch Sa-m\u00f4n qu\u1ea3 \u1ea5y, v\u1ecb n\u00e0y thuy\u1ebft ph\u00e1p cho c\u00e1c \u0111\u1ec7 t\u1eed: “Nh\u01b0 th\u1ebf n\u00e0y l\u00e0 l\u1ee3i \u00edch cho c\u00e1c ng\u01b0\u1eddi! Nh\u01b0 th\u1ebf n\u00e0y l\u00e0 h\u1ea1nh ph\u00fac cho c\u00e1c ng\u01b0\u1eddi!”. Nh\u1eefng \u0111\u1ec7 t\u1eed n\u00e0y nghe l\u1eddi d\u1ea1y c\u1ee7a v\u1ecb \u1ea5y, l\u00f3ng tai ghi nh\u1eadn v\u00e0 tr\u00fa t\u00e2m ph\u00e1t xu\u1ea5t t\u1eeb hi\u1ec3u bi\u1ebft, nh\u01b0ng s\u1ed1ng tr\u00e1i ng\u01b0\u1ee3c v\u1edbi gi\u00e1o ph\u00e1p c\u1ee7a v\u1ecb b\u1ed5n s\u01b0. \u00d0\u1ea1o s\u01b0 nh\u01b0 v\u1eady c\u1ea7n ph\u1ea3i \u0111\u01b0\u1ee3c khi\u1ec3n tr\u00e1ch; \u00d0\u1ea1i \u0111\u1ee9c kh\u00f4ng ch\u1ee9ng m\u1ee5c \u0111\u00edch Sa-m\u00f4n qu\u1ea3 m\u00e0 \u00d0\u1ea1i \u0111\u1ee9c xu\u1ea5t gia, t\u1eeb b\u1ecf gia \u0111\u00ecnh, s\u1ed1ng kh\u00f4ng gia \u0111\u00ecnh h\u01b0\u1edbng \u0111\u1ebfn. Kh\u00f4ng ch\u1ee9ng \u0111\u01b0\u1ee3c m\u1ee5c \u0111\u00edch Sa-m\u00f4n qu\u1ea3 \u1ea5y, \u00d0\u1ea1i \u0111\u1ee9c thuy\u1ebft ph\u00e1p cho c\u00e1c \u0111\u1ec7 t\u1eed: “Nh\u01b0 th\u1ebf n\u00e0y l\u00e0 l\u1ee3i \u00edch cho c\u00e1c ng\u01b0\u1eddi! Nh\u01b0 th\u1ebf n\u00e0y l\u00e0 h\u1ea1nh ph\u00fac cho c\u00e1c ng\u01b0\u1eddi”. Nh\u1eefng \u0111\u1ec7 t\u1eed n\u00e0y nghe l\u1eddi d\u1ea1y c\u1ee7a \u00d0\u1ea1i \u0111\u1ee9c, l\u00f3ng tai ghi nh\u1eadn, tr\u00fa t\u00e2m ph\u00e1t xu\u1ea5t t\u1eeb hi\u1ec3u bi\u1ebft, nh\u01b0ng s\u1ed1ng tr\u00e1i ng\u01b0\u1ee3c v\u1edbi gi\u00e1o ph\u00e1p c\u1ee7a v\u1ecb b\u1ed5n s\u01b0. Nh\u01b0 ng\u01b0\u1eddi b\u1ecf ru\u1ed9ng d\u01b0a c\u1ee7a m\u00ecnh m\u00e0 ngh\u0129 \u0111\u1ebfn vi\u1ec7c nh\u1ed5 c\u1ecf cho ru\u1ed9ng c\u1ee7a ng\u01b0\u1eddi. Ta n\u00f3i c\u1eed ch\u1ec9 \u1ea5y l\u00e0 \u00e1c ph\u00e1p, tham ph\u00e1p v\u00ec c\u00f3 ai l\u1ea1i l\u00e0m gi\u00fap cho ai \u0111\u01b0\u1ee3c?” N\u00e0y Lohicca, nh\u01b0 v\u1eady l\u00e0 h\u1ea1ng \u0111\u1ea1o s\u01b0 th\u1ee9 hai \u0111\u00e1ng b\u1ecb ch\u1ec9 tr\u00edch v\u00e0 ai ch\u1ec9 tr\u00edch \u0111\u1ea1o s\u01b0 nh\u01b0 v\u1eady, s\u1ef1 ch\u1ec9 tr\u00edch c\u1ee7a v\u1ecb n\u00e0y ch\u01a1n ch\u00e1nh, h\u1ee3p ph\u00e1p, kh\u00f4ng sai l\u1ea7m.<\/p>\n 18. L\u1ea1i n\u1eefa, n\u00e0y Lohicca, \u1edf \u0111\u1eddi c\u00f3 v\u1ecb \u0111\u1ea1o s\u01b0 kh\u00f4ng ch\u1ee9ng m\u1ee5c \u0111\u00edch c\u1ee7a Sa-m\u00f4n qu\u1ea3 m\u00e0 m\u1ecdi ng\u01b0\u1eddi xu\u1ea5t gia, t\u1eeb b\u1ecf gia \u0111\u00ecnh, s\u1ed1ng kh\u00f4ng gia \u0111\u00ecnh h\u01b0\u1edbng \u0111\u1ebfn. Kh\u00f4ng ch\u1ee9ng \u0111\u01b0\u1ee3c m\u1ee5c \u0111\u00edch Sa-m\u00f4n qu\u1ea3 \u1ea5y, v\u1ecb n\u00e0y thuy\u1ebft ph\u00e1p cho c\u00e1c \u0111\u1ec7 t\u1eed: “Nh\u01b0 th\u1ebf n\u00e0y l\u00e0 l\u1ee3i \u00edch cho c\u00e1c ng\u01b0\u1eddi! Nh\u01b0 th\u1ebf n\u00e0y l\u00e0 h\u1ea1nh ph\u00fac cho c\u00e1c ng\u01b0\u1eddi”. Nh\u1eefng \u0111\u1ec7 t\u1eed n\u00e0y kh\u00f4ng nghe l\u1eddi d\u1ea1y c\u1ee7a v\u1ecb \u1ea5y, kh\u00f4ng l\u00f3ng tai nghi nh\u1eadn, kh\u00f4ng tr\u00fa t\u00e2m xu\u1ea5t ph\u00e1t t\u1eeb hi\u1ec3u bi\u1ebft, s\u1ed1ng tr\u00e1i ng\u01b0\u1ee3c v\u1edbi gi\u00e1o ph\u00e1p c\u1ee7a v\u1ecb b\u1ed5n s\u01b0. \u00d0\u1ea1o s\u01b0 nh\u01b0 v\u1eady c\u1ea7n ph\u1ea3i \u0111\u01b0\u1ee3c khi\u1ec3n tr\u00e1ch: “\u00d0\u1ea1i \u0111\u1ee9c kh\u00f4ng ch\u1ee9ng \u0111\u01b0\u1ee3c m\u1ee5c \u0111\u00edch Sa-m\u00f4n qu\u1ea3 m\u00e0 \u00d0\u1ea1i \u0111\u1ee9c xu\u1ea5t gia, t\u1eeb b\u1ecf gia \u0111\u00ecnh, s\u1ed1ng kh\u00f4ng gia \u0111\u00ecnh, h\u01b0\u1edbng \u0111\u1ebfn. Kh\u00f4ng ch\u1ee9ng \u0111\u01b0\u1ee3c m\u1ee5c \u0111\u00edch Sa-m\u00f4n qu\u1ea3 \u1ea5y, \u00d0\u1ea1i \u0111\u1ee9c thuy\u1ebft ph\u00e1p cho c\u00e1c \u0111\u1ec7 t\u1eed: “Nh\u01b0 th\u1ebf n\u00e0y l\u00e0 l\u1ee3i \u00edch cho c\u00e1c ng\u01b0\u01a1i! Nh\u01b0 th\u1ebf n\u00e0y l\u00e0 h\u1ea1nh ph\u00fac cho c\u00e1c ng\u01b0\u01a1i!” Nh\u1eefng \u0111\u1ec7 t\u1eed n\u00e0y nghe l\u1eddi d\u1ea1y c\u1ee7a \u00d0\u1ea1i \u0111\u1ee9c, l\u00f3ng tai ghi nh\u1eadn, tr\u00fa t\u00e2m ph\u00e1t xu\u1ea5t t\u1eeb hi\u1ec3u bi\u1ebft, s\u1ed1ng tr\u00e1i ng\u01b0\u1ee3c v\u1edbi gi\u00e1o ph\u00e1p c\u1ee7a v\u1ecb b\u1ed5n s\u01b0. Nh\u01b0 ng\u01b0\u1eddi c\u1eaft s\u1ee3i d\u00e2y c\u0169 tr\u00f3i bu\u1ed9c, l\u1ea1i t\u1ef1 l\u00e0m m\u1ed9t s\u1ee3i m\u1edbi kh\u00e1c n\u00e9 m\u1eb7t m\u00ecnh, ta n\u00f3i c\u1eed ch\u1ec9 \u1ea5y l\u00e0 \u00e1c ph\u00e1p, tham ph\u00e1p v\u00ec c\u00f3 ai l\u1ea1i l\u00e0m gi\u00fap cho ai \u0111\u01b0\u1ee3c?”<\/p>\n N\u00e0y Lohicca, nh\u01b0 v\u1eady l\u00e0 h\u1ea1ng \u0111\u1ea1o s\u01b0 th\u1ee9 ba \u0111\u00e1ng b\u1ecb ch\u1ec9 tr\u00edch v\u00e0 ai ch\u1ec9 tr\u00edch \u0111\u1ea1o s\u01b0 nh\u01b0 v\u1eady, s\u1ef1 ch\u1ec9 tr\u00edch c\u1ee7a v\u1ecb n\u00e0y ch\u01a1n ch\u00e1nh, h\u1ee3p ph\u00e1p, kh\u00f4ng l\u1ed7i l\u1ea7m.<\/p>\n 19. Khi nghe n\u00f3i nh\u01b0 v\u1eady, B\u00e0-la-m\u00f4n Lohicca b\u1ea1ch \u0111\u1ee9c Th\u1ebf T\u00f4n:<\/p>\n – T\u00f4n gi\u1ea3 Gotama, \u1edf \u0111\u1eddi c\u00f3 v\u1ecb \u0111\u1ea1o s\u01b0 n\u00e0o kh\u00f4ng \u0111\u00e1ng b\u1ecb ch\u1ec9 tr\u00edch?<\/p>\n – N\u00e0y Lohicca, \u1edf \u0111\u1eddi c\u00f3 v\u1ecb \u0111\u1ea1o s\u01b0 kh\u00f4ng \u0111\u00e1ng b\u1ecb ch\u1ec9 tr\u00edch.<\/p>\n – T\u00f4n gi\u1ea3 Gotama, \u1edf \u0111\u1eddi, th\u1ebf n\u00e0o l\u00e0 \u0111\u1ea1o s\u01b0 kh\u00f4ng \u0111\u00e1ng b\u1ecb ch\u1ec9 tr\u00edch?<\/p>\n 20. – N\u00e0y Lohicca, \u1edf \u0111\u1eddi, \u0111\u1ee9c Nh\u01b0 Lai xu\u1ea5t hi\u1ec7n, l\u00e0 b\u1eadc A-la-h\u00e1n, Ch\u00e1nh Bi\u1ebfn Tri, Minh H\u1ea1nh T\u00fac, Thi\u1ec7n Th\u1ec7, Th\u1ebf Gian Gi\u1ea3i, V\u00f4 Th\u01b0\u1ee3ng S\u0129, \u00d0i\u1ec1u Ng\u1ef1 Tr\u01b0\u1ee3ng Phu, Thi\u00ean Nh\u00e2n S\u01b0, Ph\u1eadt, Th\u1ebf T\u00f4n… (nh\u01b0 kinh Sa-m\u00f4n qu\u1ea3, \u0111o\u1ea1n kinh s\u1ed1 40 – 74<\/a>, v\u1edbi nh\u1eefng thay \u0111\u1ed5i c\u1ea7n thi\u1ebft).<\/p>\n 54. Khi qu\u00e1n t\u1ef1 th\u00e2n \u0111\u00e3 x\u1ea3 ly n\u0103m tri\u1ec1n c\u00e1i \u1ea5y, h\u00e2n hoan sanh, do h\u00e2n hoan, n\u00ean hoan h\u1ef7 sanh; do t\u00e2m hoan h\u1ef7, th\u00e2n \u0111\u01b0\u1ee3c khinh an, do th\u00e2n khinh an, l\u1ea1c th\u1ecd sanh, do l\u1ea1c th\u1ecd, t\u00e2m \u0111\u01b0\u1ee3c \u0111\u1ecbnh t\u0129nh T\u1ef7-kheo ly d\u1ee5c, ly \u00e1c ph\u00e1p, ch\u1ee9ng v\u00e0 tr\u00fa thi\u1ec1n th\u1ee9 nh\u1ea5t, m\u1ed9t tr\u1ea1ng th\u00e1i h\u1ef7 l\u1ea1c do ly d\u1ee5c sanh, v\u1edbi t\u1ea7m, v\u1edbi t\u1ee9. T\u1ef7-kheo th\u1ea5m nhu\u1ea7n, t\u1ea9m \u01b0\u1edbt, l\u00e0m cho sung m\u00e3n tr\u00e0n \u0111\u1ea7y th\u00e2n m\u00ecnh v\u1edbi h\u1ef7 l\u1ea1c do ly d\u1ee5c sanh, kh\u00f4ng m\u1ed9t ch\u1ed7 n\u00e0o tr\u00ean to\u00e0n th\u00e2n kh\u00f4ng h\u1ef7 l\u1ea1c do ly d\u1ee5c sanh \u1ea5y th\u1ea5m nhu\u1ea7n.<\/p>\n 55. N\u00e0y Lohicca, nh\u01b0 m\u1ed9t ng\u01b0\u1eddi h\u1ea7u t\u1eafm l\u00e3o luy\u1ec7n hay \u0111\u1ec7 t\u1eed ng\u01b0\u1eddi h\u1ea7u t\u1eafm. Sau khi r\u1eafc b\u1ed9t t\u1eafm trong thau b\u1eb1ng \u0111\u1ed3ng, li\u1ec1n nh\u1ed3i b\u1ed9t \u1ea5y v\u1edbi n\u01b0\u1edbc, c\u1ee5c b\u1ed9t \u1ea5y th\u1ea5m nhu\u1ea7n n\u01b0\u1edbc \u01b0\u1edbt nh\u00e0o tr\u1ed9n v\u1edbi n\u01b0\u1edbc \u01b0\u1edbt, th\u1ea5m \u01b0\u1edbt c\u1ea3 trong l\u1eabn ngo\u00e0i v\u1edbi n\u01b0\u1edbc, nh\u01b0ng kh\u00f4ng ch\u1ea3y th\u00e0nh gi\u1ecdt – c\u0169ng v\u1eady n\u00e0y Lohicca, T\u1ef7-kheo th\u1ea5m nhu\u1ea7n, t\u1ea9m \u01b0\u1edbt, l\u00e0m cho sung m\u00e3n, tr\u00e0n \u0111\u1ea7y tr\u00ean th\u00e2n m\u00ecnh v\u1edbi h\u1ef7 l\u1ea1c do ly d\u1ee5c sanh, kh\u00f4ng m\u1ed9t ch\u1ed7 n\u00e0o tr\u00ean to\u00e0n th\u00e2n, kh\u00f4ng \u0111\u01b0\u1ee3c h\u1ef7 l\u1ea1c do ly d\u1ee5c sanh \u1ea5y th\u1ea5m nhu\u1ea7n.<\/p>\n N\u00e0y Lohicca, \u0111\u1ec7 t\u1eed c\u1ee7a v\u1ecb \u0111\u1ea1o s\u01b0 n\u00e0o ch\u1ee9ng \u0111\u01b0\u1ee3c qu\u1ea3 v\u1ecb th\u00f9 th\u1eafng \u0111\u1eb7c bi\u1ec7t \u1ea5y, th\u1eddi n\u00e0y Lohicca, v\u1ecb \u0111\u1ea1o s\u01b0 kh\u00f4ng \u0111\u00e1ng b\u1ecb ch\u1ec9 tr\u00edch. V\u00e0 ai ch\u1ec9 tr\u00edch m\u1ed9t v\u1ecb \u0111\u1ea1o s\u01b0 nh\u01b0 v\u1eady, s\u1ef1 ch\u1ec9 tr\u00edch \u1ea5y s\u1ebd kh\u00f4ng x\u00e1c th\u1ef1c, kh\u00f4ng ch\u00e2n ch\u00e1nh, kh\u00f4ng h\u1ee3p ph\u00e1p, v\u00e0 c\u00f3 l\u1ed7i l\u1ea7m.<\/p>\n 56. N\u00e0y Lohicca, l\u1ea1i n\u1eefa, T\u1ef7-kheo di\u1ec7t t\u1ea7m v\u00e0 t\u1ee9, ch\u1ee9ng v\u00e0 tr\u00fa thi\u1ec1n th\u1ee9 hai, m\u1ed9t tr\u1ea1ng th\u00e1i h\u1ef7 l\u1ea1c do \u0111\u1ecbnh sanh, kh\u00f4ng t\u1ea7m, kh\u00f4ng t\u1ee9, n\u1ed9i t\u0129nh nh\u1ea5t t\u00e2m… thi\u1ec1n th\u1ee9 ba… ch\u1ee9ng v\u00e0 tr\u00fa thi\u1ec1n th\u1ee9 t\u01b0 (nh\u01b0 kinh Sa-m\u00f4n qu\u1ea3, \u0111o\u1ea1n kinh s\u1ed1 77 – 84<\/a>, v\u1edbi nh\u1eefng thay \u0111\u1ed5i c\u1ea7n thi\u1ebft).<\/p>\n N\u00e0y Lohicca, \u0111\u1ec7 t\u1eed c\u1ee7a v\u1ecb \u0111\u1ea1o s\u01b0 n\u00e0o ch\u1ee9ng \u0111\u01b0\u1ee3c qu\u1ea3 v\u1ecb th\u00f9 th\u1eafng \u0111\u1eb7c bi\u1ec7t \u1ea5y, th\u1eddi n\u00e0y Lohicca, v\u1ecb \u0111\u1ea1o s\u01b0 nh\u01b0 v\u1eady kh\u00f4ng \u0111\u00e1ng b\u1ecb ch\u1ec9 tr\u00edch, v\u00e0 ai ch\u1ec9 tr\u00edch m\u1ed9t v\u1ecb \u0111\u1ea1o s\u01b0 nh\u01b0 v\u1eady, s\u1ef1 ch\u1ec9 tr\u00edch \u1ea5y s\u1ebd kh\u00f4ng x\u00e1c th\u1eadt, kh\u00f4ng ch\u00e2n ch\u00e1nh, kh\u00f4ng h\u1ee3p ph\u00e1p, v\u00e0 c\u00f3 l\u1ed7i l\u1ea7m.<\/p>\n 62. V\u1edbi t\u00e2m \u0111\u1ecbnh t\u0129nh, thu\u1ea7n t\u1ecbnh, kh\u00f4ng c\u1ea5u nhi\u1ec5m, kh\u00f4ng phi\u1ec1n n\u00e3o, nhu nhuy\u1ebfn, d\u1ec5 s\u1eed d\u1ee5ng, v\u1eefng ch\u1eafc, b\u00ecnh th\u1ea3n nh\u01b0 v\u1eady, v\u1ecb T\u1ef7-kheo d\u1eabn t\u00e2m, h\u01b0\u1edbng t\u00e2m \u0111\u1ebfn l\u1eadu t\u1eadn tr\u00ed. V\u1ecb \u1ea5y bi\u1ebft nh\u01b0 th\u1eadt, “\u00d0\u00e2y l\u00e0 kh\u1ed5”… kh\u00f4ng c\u00f3 \u0111\u1eddi s\u1ed1ng n\u00e0o kh\u00e1c n\u1eefa (nh\u01b0 kinh Sa-m\u00f4n qu\u1ea3, \u0111o\u1ea1n kinh s\u1ed1 97 – 98<\/a>).<\/p>\n N\u00e0y Lohicca, \u0111\u1ec7 t\u1eed c\u1ee7a v\u1ecb \u0111\u1ea1o s\u01b0 n\u00e0o ch\u1ee9ng \u0111\u01b0\u1ee3c qu\u1ea3 v\u1ecb th\u00f9 th\u1eafng \u0111\u1eb7c bi\u1ec7t \u1ea5y, n\u00e0y Lohicca, v\u1ecb \u0111\u1ea1o s\u01b0 nh\u01b0 v\u1eady kh\u00f4ng \u0111\u00e1ng b\u1ecb ch\u1ec9 tr\u00edch, v\u00e0 ai ch\u1ec9 tr\u00edch m\u1ed9t \u0111\u1ea1o s\u01b0 nh\u01b0 v\u1eady, s\u1ef1 ch\u1ec9 tr\u00edch \u1ea5y s\u1ebd kh\u00f4ng x\u00e1c th\u1eadt, kh\u00f4ng ch\u01a1n ch\u00e1nh, kh\u00f4ng h\u1ee3p ph\u00e1p, v\u00e0 c\u00f3 l\u1ed7i l\u1ea7m!<\/p>\n 78. Khi nghe nh\u01b0 v\u1eady, B\u00e0-la-m\u00f4n Lohicca b\u1ea1ch \u0111\u1ee9c Th\u1ebf T\u00f4n:<\/p>\n – Nh\u01b0 ng\u01b0\u1eddi n\u1eafm \u0111\u01b0\u1ee3c t\u00f3c c\u1ee7a m\u1ed9t ng\u01b0\u1eddi s\u1eafp s\u1eeda r\u01a1i v\u00e0o v\u1ef1c th\u1eb3m c\u1ee7a \u0111\u1ecba ng\u1ee5c, nh\u1eafc b\u1ed5ng v\u00e0 \u0111\u1eb7t ng\u01b0\u1eddi \u1ea5y tr\u00ean \u0111\u1ea5t li\u1ec1n, c\u0169ng v\u1eady T\u00f4n gi\u1ea3 Gotama \u0111\u00e3 n\u1eafm \u0111\u01b0\u1ee3c t\u00f3c khi con s\u1eafp s\u1eeda r\u01a1i v\u00e0o v\u1ef1c th\u1eb3m c\u1ee7a \u0111\u1ecba ng\u1ee5c, nh\u1eafc b\u1ed5ng v\u00e0 \u0111\u1eb7t con tr\u00ean \u0111\u1ea5t li\u1ec1n. Th\u1eadt vi di\u1ec7u thay, T\u00f4n gi\u1ea3 Gotama! Th\u1eadt vi di\u1ec7u thay, T\u00f4n gi\u1ea3 Gotama! T\u00f4n gi\u1ea3 Gotama, nh\u01b0 ng\u01b0\u1eddi d\u1ef1ng \u0111\u1ee9ng l\u1ea1i nh\u1eefng g\u00ec b\u1ecb qu\u0103ng ng\u00e3 xu\u1ed1ng, ph\u01a1i b\u00e0y ra nh\u1eefng g\u00ec che k\u00edn, ch\u1ec9 \u0111\u01b0\u1eddng cho k\u1ebb b\u1ecb l\u1ea1c h\u01b0\u1edbng, \u0111em \u0111\u00e8n s\u00e1ng v\u00e0o trong b\u00f3ng t\u1ed1i \u0111\u1ec3 nh\u1eefng ai c\u00f3 m\u1eaft c\u00f3 th\u1ec3 th\u1ea5y s\u1eafc. C\u0169ng v\u1eady Ch\u00e1nh ph\u00e1p \u0111\u00e3 \u0111\u01b0\u1ee3c \u0111\u1ee9c Th\u1ebf T\u00f4n d\u00f9ng nhi\u1ec1u ph\u01b0\u01a1ng ti\u1ec7n tr\u00ecnh b\u00e0y, nay con xin quy y \u0111\u1ee9c Th\u1ebf T\u00f4n, quy y Ph\u00e1p v\u00e0 quy y T\u1ef7-kheo T\u0103ng. Mong \u0111\u1ee9c Th\u1ebf T\u00f4n nh\u1eadn con l\u00e0m \u0111\u1ec7 t\u1eed t\u1eeb nay tr\u1edf \u0111i cho \u0111\u1ebfn m\u1ea1ng chung, con tr\u1ecdn \u0111\u1eddi quy ng\u01b0\u1ee1ng.<\/p>\n H\u00f2a th\u01b0\u1ee3ng Th\u00edch Minh Ch\u00e2u d\u1ecbch Vi\u1ec7t<\/em><\/p>\n [\/vc_tta_section][vc_tta_section title=”Anh Ng\u1eef” tab_id=”anh-ngu”]<\/p>\n translated by Bhikkhu Thanissaro<\/em><\/p>\n I have heard that on one occasion the Blessed One was on a wandering tour among the Kosalans with a large community of monks — approximately 500 monks in all — and arrived at Salavatika. Now at that time the brahmin Lohicca was reigning with feudatory rights over Salavatika — together with its wealth, grass, timber, and grain — through a royal grant bestowed by King Pasenadi Kosala. And at that time an evil viewpoint to this effect had arisen to him: “Suppose that a priest or contemplative were to arrive at a skillful doctrine. Having arrived at a skillful doctrine, he should not declare it to anyone else, for what can one person do for another? It would be just the same as if, having cut through an old bond, one were to make another new bond. I say that such a thing is an evil, greedy deed, for what can one person do for another?”<\/p>\n Then Lohicca heard it said, “Gotama the contemplative — the son of the Sakyans, having gone forth from the Sakyan clan — on a wandering tour among the Kosalans with a large community of monks — approximately 500 monks in all — has arrived at Salavatika. And of that Master Gotama this fine reputation has spread: ‘He is indeed a Blessed One, worthy, and rightly self-awakened, consummate in knowledge and conduct, well-gone, a knower of the cosmos, an unexcelled trainer of those persons ready to be tamed, teacher of human and divine beings, awakened, blessed. He has made known — having realized it through direct knowledge — this world with its devas, maras, and brahmas, its generations with their contemplatives and priests, their rulers and common people; has explained the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; has expounded the holy life both in its particulars and in its essence, entirely perfect, surpassingly pure. It is good to see such a worthy one.'”<\/p>\n So Lohicca said to Rosika the barber: “Come, dear Rosika. Go to Gotama the contemplative and, on arrival, ask whether he is free from illness and affliction, is carefree, strong, and living in comfort, saying: ‘The brahmin Lohicca, Master Gotama, asks whether you are free from illness and affliction, are carefree, strong, and living in comfort.’ And then say: ‘May Master Gotama, together with the community of monks, consent to tomorrow’s meal with the brahmin Lohicca.'”<\/p>\n Responding, “As you say, sir,” to the brahmin Lohicca, Rosika the barber went to the Blessed One and, on arrival, bowing down to him, sat to one side. As he was sitting there, he said to the Blessed One, “The brahmin Lohicca, lord, asks whether the Blessed One is free from illness and affliction, is carefree, strong, and living in comfort. And he says, ‘May the Blessed One, together with the community of monks, consent to tomorrow’s meal with the brahmin Lohicca.'” The Blessed One consented through silence.<\/p>\n Then Rosika the barber, understanding the Blessed One’s consent, rose from his seat, bowed down to the Blessed One, circumambulated him — keeping him to his right — and returned to the brahmin Lohicca. On arrival he said to him, “I have informed the Blessed One of your words, [saying,] ‘The brahmin Lohicca, lord, asks whether the Blessed One is free from illness and affliction, is carefree, strong, and living in comfort. And he says, “May the Blessed One, together with the community of monks, consent to tomorrow’s meal with the brahmin Lohicca.”‘ And the Blessed One has consented.”<\/p>\n Then, as the night was ending, the brahmin Lohicca had choice staple and non-staple foods prepared in his own home and then said to Rosika the barber, “Come, dear Rosika. Go to Gotama the contemplative and on arrival announce the time, [saying,] ‘It is time, Master Gotama. The meal is ready.'”<\/p>\n Responding, “As you say, sir,” to the brahmin Lohicca, Rosika the barber went to the Blessed One and, on arrival, bowing down to him, stood to one side. As he was standing there, he announced the time, [saying,] “It is time, lord. The meal is ready.”<\/p>\n Then the Blessed One, having put on his robes early in the morning, carrying his bowl and outer robe, went together with a community of monks to Salavatika. Meanwhile, Rosika the barber was following right behind the Blessed One and said to him, “Lord, an evil viewpoint to this effect has arisen to the brahmin Lohicca: ‘Suppose that a priest or contemplative were to arrive at a skillful doctrine. Having arrived at a skillful doctrine, he should not declare it to anyone else, for what can one person do for another? It would be just the same as if, having cut through an old bond, one were to make another new bond. I say that such a thing is an evil, greedy deed, for what can one person do for another?’ It would be good if the Blessed One would extract the brahmin Lohicca from this evil viewpoint.”<\/p>\n “Perhaps that will be, Rosika. Perhaps that will be.”<\/p>\n Then the Blessed One went to the brahmin Lohicca’s home. On arrival, he sat down on a seat made ready. The brahmin Lohicca, with his own hand, served and satisfied the Blessed One and the community of monks with choice staple and non-staple foods. Then, when the Blessed One had eaten and had removed his hand from his bowl, the brahmin Lohicca took a lower seat and sat down to one side. As he was sitting there, the Blessed One said to him, “Is it true, Lohicca, that an evil viewpoint to this effect has arisen to you: ‘Suppose that a priest or contemplative were to arrive at a skillful doctrine. Having arrived at a skillful doctrine, he should not declare it to anyone else, for what can one person do for another? It would be just the same as if, having cut through an old bond, one were to make another new bond. I say that such a thing is an evil, greedy deed, for what can one person do for another?’?”<\/p>\n “Yes, Master Gotama.”<\/p>\n “What do you think, Lohicca. Don’t you reign over Salavatika?”<\/p>\n “Yes, Master Gotama.”<\/p>\n “Now, suppose someone were to say, ‘The brahmin Lohicca reigns over Salavatika. He alone should consume the fruits and revenues of Salavatika, and not share them with others.’ Would someone speaking in this way be a creator of obstacles for your subjects, or would he not?”<\/p>\n “He would be a creator of obstacles, Master Gotama.”<\/p>\n “And, being a creator of obstacles, would he be sympathetic for their welfare or not?”<\/p>\n “He would not be sympathetic for their welfare, Master Gotama.”<\/p>\n “And in one not sympathetic for their welfare, would his mind be established in good will for them, or in animosity?”<\/p>\n “In animosity, Master Gotama.”<\/p>\n “When the mind is established in animosity, is there wrong view or right view?”<\/p>\n “Wrong view, Master Gotama.”<\/p>\n “Now, for one of wrong view, Lohicca, I tell you, there is one of two destinations: either hell or the animal womb.<\/p>\n “What do you think, Lohicca. Doesn’t King Pasenadi Kosala reign over Kasi and Kosala?”<\/p>\n “Yes, Master Gotama.”<\/p>\n “Now, suppose someone were to say, ‘King Pasenadi Kosala reigns over Kasi and Kosala. He alone should consume the fruits and revenues of Kasi and Kosala, and not share them with others.’ Would someone speaking in this way be a creator of obstacles for King Pasenadi’s subjects — you and others — or would he not?”<\/p>\n “He would be a creator of obstacles, Master Gotama.”<\/p>\n “And, being a creator of obstacles, would he be sympathetic for their welfare or not?”<\/p>\n “He would not be sympathetic for their welfare, Master Gotama.”<\/p>\n “And in one not sympathetic for their welfare, would his mind be established in good will for them, or in animosity?”<\/p>\n “In animosity, Master Gotama.”<\/p>\n “When the mind is established in animosity, is there wrong view or right view?”<\/p>\n “Wrong view, Master Gotama.”<\/p>\n “Now, for one of wrong view, Lohicca, I tell you, there is one of two destinations: either hell or the animal womb.<\/p>\n “So then, Lohicca, if anyone were to say, ‘The brahmin Lohicca reigns over Salavatika. He alone should consume the fruits and revenues of Salavatika, and not share them with others,’ he, speaking in this way, would be a creator of obstacles for your subjects. Being a creator of obstacles, he would not be sympathetic for their welfare. In one not sympathetic for their welfare, the mind would be established in animosity for them. When the mind is established in animosity, there is wrong view. For one of wrong view, I tell you, there is one of two destinations: either hell or the animal womb. In the same way, if anyone were to say, ‘Suppose that a priest or contemplative were to arrive at a skillful doctrine. Having arrived at a skillful doctrine, he should not declare it to anyone else, for what can one person do for another? It would be just the same as if, having cut through an old bond, one were to make another new bond. I say that such a thing is an evil, greedy deed, for what can one person do for another?’ — he, speaking in this way, would be a creator of obstacles for those children of good family who, coming to the doctrine and discipline revealed by the Tathagata, attain the sort of grand distinction where they attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arahantship; and for those who ripen deva wombs for the sake of bringing about the deva state. Being a creator of obstacles, he would not be sympathetic for their welfare. In one not sympathetic for their welfare, the mind would be established in animosity for them. When the mind is established in animosity, there is wrong view. For one of wrong view, I tell you, there is one of two destinations: either hell or the animal womb.<\/p>\n “And if anyone were to say, ‘King Pasenadi Kosala reigns over Kasi and Kosala. He alone should consume the fruits and revenues of Kasi and Kosala, and not share them with others,’ he, speaking in this way, would be a creator of obstacles for King Pasenadi’s subjects — you and others. Being a creator of obstacles, he would not be sympathetic for their welfare. In one not sympathetic for their welfare, the mind would be established in animosity for them. When the mind is established in animosity, there is wrong view. For one of wrong view, I tell you, there is one of two destinations: either hell or the animal womb. In the same way, if anyone were to say, ‘Suppose that a priest or contemplative were to arrive at a skillful doctrine. Having arrived at a skillful doctrine, he should not declare it to anyone else, for what can one person do for another? It would be just the same as if, having cut through an old bond, one were to make another new bond. I say that such a thing is an evil, greedy deed, for what can one person do for another?’ — he, speaking in this way, would be a creator of obstacles for those children of good family who, coming to the doctrine and discipline revealed by the Tathagata, attain the sort of grand distinction where they attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arahantship; and also for those who ripen deva wombs for the sake of bringing about the deva state. Being a creator of obstacles, he would not be sympathetic for their welfare. In one not sympathetic for their welfare, the mind would be established in animosity for them. When the mind is established in animosity, there is wrong view. For one of wrong view, I tell you, there is one of two destinations: either hell or the animal womb.<\/p>\n “Lohicca, there are these three sorts of teacher who are worthy of criticism in the world, and when anyone criticizes these sorts of teachers, the criticism is true, factual, righteous, and unblameworthy. Which three?<\/p>\n “There is the case where a certain teacher has not attained the goal of the contemplative life for which one goes forth from the home life into homelessness. He, not having attained that goal of the contemplative life, teaches his disciples, ‘This is for your welfare. This is for your happiness.’ His disciples don’t listen, don’t lend ear, don’t put forth an intent for gnosis. They practice in a way deviating from the teacher’s instructions. He should be criticized, saying, ‘You, venerable sir, have not attained the goal of the contemplative life for which one goes forth from the home life into homelessness. Not having attained that goal of the contemplative life, you teach your disciples, “This is for your welfare. This is for your happiness.” Your disciples don’t listen, don’t lend ear, don’t put forth an intent for gnosis, and practice in a way deviating from the teacher’s instructions. It’s just as if a man were to pursue [a woman] who pulls away, or to embrace one who turns her back. I say that such a thing is an evil, greedy deed, for what can one person do for another?’ This is the first teacher who is worthy of criticism in the world, and when anyone criticizes this sort of teacher, the criticism is true, factual, righteous, and unblameworthy.<\/p>\n “Then there is the case where a certain teacher has not attained the goal of the contemplative life for which one goes forth from the home life into homelessness. He, not having attained that goal of the contemplative life, teaches his disciples, ‘This is for your welfare. This is for your happiness.’ His disciples listen, lend ear, put forth an intent for gnosis, and practice in a way not deviating from the teacher’s instructions. He should be criticized, saying, ‘You, venerable sir, have not attained the goal of the contemplative life for which one goes forth from the home life into homelessness. Not having attained that goal of the contemplative life, you teach your disciples, “This is for your welfare. This is for your happiness.” Your disciples listen, lend ear, put forth an intent for gnosis, and practice in a way not deviating from the teacher’s instructions. It’s just as if a man, neglecting his own field, were to imagine that another’s field should be weeded. I say that such a thing is an evil, greedy deed, for what can one person do for another?’ This is the second teacher who is worthy of criticism in the world, and when anyone criticizes this sort of teacher, the criticism is true, factual, righteous, and unblameworthy.<\/p>\n “Then there is the case where a certain teacher has attained the goal of the contemplative life for which one goes forth from the home life into homelessness. He, having attained that goal of the contemplative life, teaches his disciples, ‘This is for your welfare. This is for your happiness.’ His disciples don’t listen, don’t lend ear, don’t put forth an intent for gnosis. They practice in a way deviating from the teacher’s instructions. He should be criticized, saying, ‘You, venerable sir, have attained the goal of the contemplative life for which one goes forth from the home life into homelessness. Having attained that goal of the contemplative life, you teach your disciples, “This is for your welfare. This is for your happiness.” Your disciples don’t listen, don’t lend ear, don’t put forth an intent for gnosis, and practice in a way deviating from the teacher’s instructions. It’s just as if, having cut through an old bond, one were to make another new bond. I say that such a thing is an evil, greedy deed, for what can one person do for another?’ This is the third teacher who is worthy of criticism in the world, and when anyone criticizes this sort of teacher, the criticism is true, factual, righteous, and unblameworthy.”<\/p>\n When this was said, the brahmin Lohicca said to the Blessed One, “But is there, Master Gotama, any teacher who is not worthy of criticism in the world?”<\/p>\n “There is, Lohicca, a teacher who is not worthy of criticism in the world.”<\/p>\n “But which teacher, Master Gotama, is not worthy of criticism in the world?”<\/p>\n “There is the case, Lohicca, where a Tathagata appears in the world, worthy and rightly self-awakened. He teaches the Dhamma admirable in its beginning, admirable in its middle, admirable in its end. He proclaims the holy life both in its particulars and in its essence, entirely perfect, surpassingly pure.<\/p>\n “A householder or householder’s son, hearing the Dhamma, gains conviction in the Tathagata and reflects: ‘Household life is confining, a dusty path. The life gone forth is like the open air. It is not easy living at home to practice the holy life totally perfect, totally pure, like a polished shell. What if I were to shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness?’<\/p>\n “So after some time he abandons his mass of wealth, large or small; leaves his circle of relatives, large or small; shaves off his hair and beard, puts on the ochre robes, and goes forth from the household life into homelessness.<\/p>\n “When he has thus gone forth, he lives restrained by the rules of the monastic code, seeing danger in the slightest faults. Consummate in his virtue, he guards the doors of his senses, is possessed of mindfulness and alertness, and is content [for details, see DN 2]…<\/p>\n (Abandoning the Hindrances)<\/strong><\/p>\n “Endowed with this noble aggregate of virtue, this noble restraint over the sense faculties, this noble mindfulness and alertness, and this noble contentment, he seeks out a secluded dwelling: a wilderness, the shade of a tree, a mountain, a glen, a hillside cave, a charnel ground, a forest grove, the open air, a heap of straw. After his meal, returning from his alms round, he sits down, crosses his legs, holds his body erect, and brings mindfulness to the fore.<\/p>\n “Abandoning covetousness with regard to the world, he dwells with an awareness devoid of covetousness. He cleanses his mind of covetousness. Abandoning ill will and anger, he dwells with an awareness devoid of ill will, sympathetic with the welfare of all living beings. He cleanses his mind of ill will and anger. Abandoning sloth and drowsiness, he dwells with an awareness devoid of sloth and drowsiness, mindful, alert, percipient of light. He cleanses his mind of sloth and drowsiness. Abandoning restlessness and anxiety, he dwells undisturbed, his mind inwardly stilled. He cleanses his mind of restlessness and anxiety. Abandoning uncertainty, he dwells having crossed over uncertainty, with no perplexity with regard to skillful mental qualities. He cleanses his mind of uncertainty.<\/p>\n “Suppose that a man, taking a loan, invests it in his business affairs. His business affairs succeed. He repays his old debts and there is extra left over for maintaining his wife. The thought would occur to him, ‘Before, taking a loan, I invested it in my business affairs. Now my business affairs have succeeded. I have repaid my old debts and there is extra left over for maintaining my wife.’ Because of that he would experience joy and happiness.<\/p>\n “Now suppose that a man falls sick — in pain and seriously ill. He does not enjoy his meals, and there is no strength in his body. As time passes, he eventually recovers from that sickness. He enjoys his meals and there is strength in his body. The thought would occur to him, ‘Before, I was sick…Now I am recovered from that sickness. I enjoy my meals and there is strength in my body.’ Because of that he would experience joy and happiness.<\/p>\n “Now suppose that a man is bound in prison. As time passes, he eventually is released from that bondage, safe and sound, with no loss of property. The thought would occur to him, ‘Before, I was bound in prison. Now I am released from that bondage, safe and sound, with no loss of my property.’ Because of that he would experience joy and happiness.<\/p>\n “Now suppose that a man is a slave, subject to others, not subject to himself, unable to go where he likes. As time passes, he eventually is released from that slavery, subject to himself, not subject to others, freed, able to go where he likes. The thought would occur to him, ‘Before, I was a slave…Now I am released from that slavery, subject to myself, not subject to others, freed, able to go where I like.’ Because of that he would experience joy and happiness.<\/p>\n “Now suppose that a man, carrying money and goods, is traveling by a road through desolate country. As time passes, he eventually emerges from that desolate country, safe and sound, with no loss of property. The thought would occur to him, ‘Before, carrying money and goods, I was traveling by a road through desolate country. Now I have emerged from that desolate country, safe and sound, with no loss of my property.’ Because of that he would experience joy and happiness.<\/p>\n “In the same way, when these five hindrances are not abandoned in himself, the monk regards it as a debt, a sickness, a prison, slavery, a road through desolate country. But when these five hindrances are abandoned in himself, he regards it as unindebtedness, good health, release from prison, freedom, a place of security. Seeing that they have been abandoned within him, he becomes glad. Glad, he becomes enraptured. Enraptured, his body grows tranquil. His body tranquil, he is sensitive to pleasure. Feeling pleasure, his mind becomes concentrated.<\/p>\n (The Four Jhanas)<\/strong><\/p>\n “Quite withdrawn from sensual pleasures, withdrawn from unskillful mental qualities, he enters and remains in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. He permeates and pervades, suffuses and fills this very body with the rapture and pleasure born from withdrawal. Just as if a skilled bathman or bathman’s apprentice would pour bath powder into a brass basin and knead it together, sprinkling it again and again with water, so that his ball of bath powder — saturated, moisture-laden, permeated within and without — would nevertheless not drip; even so, the monk permeates…this very body with the rapture and pleasure born of withdrawal. There is nothing of his entire body unpervaded by rapture and pleasure born from withdrawal. When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, and blameworthy.<\/p>\n “Furthermore, with the stilling of directed thought and evaluation, he enters and remains in the second jhana: rapture and pleasure born of composure, one-pointedness of awareness free from directed thought and evaluation — internal assurance. He permeates and pervades, suffuses and fills this very body with the rapture and pleasure born of composure. Just like a lake with spring-water welling up from within, having no inflow from the east, west, north, or south, and with the skies supplying abundant showers time and again, so that the cool fount of water welling up from within the lake would permeate and pervade, suffuse and fill it with cool waters, there being no part of the lake unpervaded by the cool waters; even so, the monk permeates…this very body with the rapture and pleasure born of composure. There is nothing of his entire body unpervaded by rapture and pleasure born of composure. When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, and blameworthy.<\/p>\n “And furthermore, with the fading of rapture, he remains in equanimity, mindful and alert, and physically sensitive of pleasure. He enters and remains in the third jhana, of which the noble ones declare, ‘Equanimous and mindful, he has a pleasurable abiding.’ He permeates and pervades, suffuses and fills this very body with the pleasure divested of rapture. Just as in a lotus pond, some of the lotuses, born and growing in the water, stay immersed in the water and flourish without standing up out of the water, so that they are permeated and pervaded, suffused and filled with cool water from their roots to their tips, and nothing of those lotuses would be unpervaded with cool water; even so, the monk permeates…this very body with the pleasure divested of rapture. There is nothing of his entire body unpervaded with pleasure divested of rapture. When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, and blameworthy.<\/p>\n “And furthermore, with the abandoning of pleasure and pain — as with the earlier disappearance of elation and distress — he enters and remains in the fourth jhana: purity of equanimity and mindfulness, neither-pleasure-nor-pain. He sits, permeating the body with a pure, bright awareness. Just as if a man were sitting covered from head to foot with a white cloth so that there would be no part of his body to which the white cloth did not extend; even so, the monk sits, permeating the body with a pure, bright awareness. There is nothing of his entire body unpervaded by pure, bright awareness. When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, and blameworthy.<\/p>\n (Insight Knowledge)<\/strong><\/p>\n “With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge and vision. He discerns: ‘This body of mine is endowed with form, composed of the four primary elements, born from mother and father, nourished with rice and porridge, subject to inconstancy, rubbing, pressing, dissolution, and dispersion. And this consciousness of mine is supported here and bound up here.’ Just as if there were a beautiful beryl gem of the purest water — eight faceted, well polished, clear, limpid, consummate in all its aspects, and going through the middle of it was a blue, yellow, red, white, or brown thread — and a man with good eyesight, taking it in his hand, were to reflect on it thus: ‘This is a beautiful beryl gem of the purest water, eight faceted, well polished, clear, limpid, consummate in all its aspects. And this, going through the middle of it, is a blue, yellow, red, white, or brown thread.’ In the same way — with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability — the monk directs and inclines it to knowledge and vision. He discerns: ‘This body of mine is endowed with form, composed of the four primary elements, born from mother and father, nourished with rice and porridge, subject to inconstancy, rubbing, pressing, dissolution, and dispersion. And this consciousness of mine is supported here and bound up here.’ When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, and blameworthy.<\/p>\n (The Mind-made Body)<\/strong><\/p>\n “With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to creating a mind-made body. From this body he creates another body, endowed with form, made of the mind, complete in all its parts, not inferior in its faculties. Just as if a man were to draw a reed from its sheath. The thought would occur to him: ‘This is the sheath, this is the reed. The sheath is one thing, the reed another, but the reed has been drawn out from the sheath.’ Or as if a man were to draw a sword from its scabbard. The thought would occur to him: ‘This is the sword, this is the scabbard. The sword is one thing, the scabbard another, but the sword has been drawn out from the scabbard.’ Or as if a man were to pull a snake out from its slough. The thought would occur to him: ‘This is the snake, this is the slough. The snake is one thing, the slough another, but the snake has been pulled out from the slough.’ In the same way — with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, the monk directs and inclines it to creating a mind-made body. From this body he creates another body, endowed with form, made of the mind, complete in all its parts, not inferior in its faculties. When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, and blameworthy.<\/p>\n (Supranormal Powers)<\/strong><\/p>\n “With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to the modes of supranormal powers. He wields manifold supranormal powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, and mountains as if through space. He dives in and out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting cross-legged he flies through the air like a winged bird. With his hand he touches and strokes even the sun and moon, so mighty and powerful. He exercises influence with his body even as far as the Brahma worlds. Just as a skilled potter or his assistant could craft from well-prepared clay whatever kind of pottery vessel he likes, or as a skilled ivory-carver or his assistant could craft from well-prepared ivory any kind of ivory-work he likes, or as a skilled goldsmith or his assistant could craft from well-prepared gold any kind of gold article he likes; in the same way — with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability — the monk directs and inclines it to the modes of supranormal powers…He exercises influence with his body even as far as the Brahma worlds. When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, and blameworthy.<\/p>\n (Clairaudience)<\/strong><\/p>\n “With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to the divine ear-element. He hears — by means of the divine ear-element, purified and surpassing the human — both kinds of sounds: divine and human, whether near or far. Just as if a man traveling along a highway were to hear the sounds of kettledrums, small drums, conchs, cymbals, and tom-toms. He would know, ‘That is the sound of kettledrums, that is the sound of small drums, that is the sound of conchs, that is the sound of cymbals, and that is the sound of tom-toms.’ In the same way — with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability — the monk directs and inclines it to the divine ear-element. He hears — by means of the divine ear-element, purified and surpassing the human — both kinds of sounds: divine and human, whether near or far. When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, and blameworthy.<\/p>\n (Mind Reading)<\/strong><\/p>\n “With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge of the awareness of other beings. He knows the awareness of other beings, other individuals, having encompassed it with his own awareness. He discerns a mind with passion as a mind with passion, and a mind without passion as a mind without passion. He discerns a mind with aversion as a mind with aversion, and a mind without aversion as a mind without aversion. He discerns a mind with delusion as a mind with delusion, and a mind without delusion as a mind without delusion. He discerns a restricted mind as a restricted mind, and a scattered mind as a scattered mind. He discerns an enlarged mind as an enlarged mind, and an unenlarged mind as an unenlarged mind. He discerns an excelled mind [one that is not at the most excellent level] as an excelled mind, and an unexcelled mind as an unexcelled mind. He discerns a concentrated mind as a concentrated mind, and an unconcentrated mind as an unconcentrated mind. He discerns a released mind as a released mind, and an unreleased mind as an unreleased mind. Just as if a young woman — or man — fond of ornaments, examining the reflection of her own face in a bright mirror or a bowl of clear water would know ‘blemished’ if it were blemished, or ‘unblemished’ if it were not. In the same way — with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability — the monk directs and inclines it to knowledge of the awareness of other beings. He knows the awareness of other beings, other individuals, having encompassed it with his own awareness. He discerns a mind with passion as a mind with passion, and a mind without passion as a mind without passion…a released mind as a released mind, and an unreleased mind as an unreleased mind. When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, and blameworthy.<\/p>\n (Recollection of Past Lives)<\/strong><\/p>\n “With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge of the recollection of past lives (lit: previous homes). He recollects his manifold past lives, i.e., one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, many aeons of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction and expansion, [recollecting], ‘There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose here.’ Thus he recollects his manifold past lives in their modes and details. Just as if a man were to go from his home village to another village, and then from that village to yet another village, and then from that village back to his home village. The thought would occur to him, ‘I went from my home village to that village over there. There I stood in such a way, sat in such a way, talked in such a way, and remained silent in such a way. From that village I went to that village over there, and there I stood in such a way, sat in such a way, talked in such a way, and remained silent in such a way. From that village I came back home.’ In the same way — with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability — the monk directs and inclines it to knowledge of the recollection of past lives. He recollects his manifold past lives…in their modes and details. When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, and blameworthy.<\/p>\n (The Passing Away and Re-appearance of Beings)<\/strong><\/p>\n “With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge of the passing away and re-appearance of beings. He sees — by means of the divine eye, purified and surpassing the human — beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma: ‘These beings — who were endowed with bad conduct of body, speech, and mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views — with the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell. But these beings — who were endowed with good conduct of body, speech, and mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views — with the break-up of the body, after death, have re-appeared in the good destinations, in the heavenly world.’ Thus — by means of the divine eye, purified and surpassing the human — he sees beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma. Just as if there were a tall building in the central square [of a town], and a man with good eyesight standing on top of it were to see people entering a house, leaving it, walking along the street, and sitting in the central square. The thought would occur to him, ‘These people are entering a house, leaving it, walking along the streets, and sitting in the central square.’ In the same way — with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability — the monk directs and inclines it to knowledge of the passing away and re-appearance of beings. He sees — by means of the divine eye, purified and surpassing the human — beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma…When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, and blameworthy.<\/p>\n (The Ending of Mental Fermentations)<\/strong><\/p>\n “With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, the monk directs and inclines it to the knowledge of the ending of the mental fermentations. He discerns, as it is actually present, that ‘This is stress…This is the origination of stress…This is the cessation of stress…This is the way leading to the cessation of stress…These are mental fermentations…This is the origination of fermentations…This is the cessation of fermentations…This is the way leading to the cessation of fermentations.’ His heart, thus knowing, thus seeing, is released from the fermentation of sensuality, the fermentation of becoming, the fermentation of ignorance. With release, there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’ Just as if there were a pool of water in a mountain glen — clear, limpid, and unsullied — where a man with good eyesight standing on the bank could see shells, gravel, and pebbles, and also shoals of fish swimming about and resting, and it would occur to him, ‘This pool of water is clear, limpid, and unsullied. Here are these shells, gravel, and pebbles, and also these shoals of fish swimming about and resting.’ In the same way — with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability — the monk directs and inclines it to the knowledge of the ending of the mental fermentations. He discerns, as it is actually present, that ‘This is stress…This is the origination of stress…This is the cessation of stress…This is the way leading to the cessation of stress…These are mental fermentations…This is the origination of fermentations…This is the cessation of fermentations…This is the way leading to the cessation of fermentations.’ His heart, thus knowing, thus seeing, is released from the fermentation of sensuality, the fermentation of becoming, the fermentation of ignorance. With release, there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’ When a disciple of a teacher attains this sort of grand distinction, Lohicca, that is a teacher not worthy of criticism in the world, and if anyone were to criticize this sort of teacher, the criticism would be false, unfactual, unrighteous, and blameworthy.”<\/p>\n When this was said, the brahmin Lohicca said to the Blessed One: “Master Gotama, it’s as if a man, having seized by the hair another man who was falling into the pit of hell, were to pull him up and set him on firm ground. In the same way, Master Gotama has pulled me up as I was falling into the pit of hell and has set me on firm ground. Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what had been overturned, were to reveal what was hidden, were to show the way to one who was lost, or were to hold up a lamp in the dark so that those with eyes could see forms, in the same way Master Gotama has — through many lines of reasoning — made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, and to the community of monks. May Master Gotama remember me as a lay follower who has gone to him for refuge, from this day forward, for life.”<\/p>\n [\/vc_tta_section][\/vc_tta_tabs]<\/p>\n M\u1ee5c l\u1ee5c<\/a>\u00a0Kinh Tr\u01b0\u1eddng B\u1ed9 Mp3<\/a> \u0110\u1ea7u trang<\/a><\/p>\n","protected":false},"excerpt":{"rendered":" [vc_tta_tabs][vc_tta_section title=”Vi\u1ec7t Ng\u1eef” tab_id=”viet-ngu”] 12 – Kinh L\u00f4 Hi Gia (Lohicca Sutta) 1. Nh\u01b0 v\u1eady t\u00f4i nghe. M\u1ed9t th\u1eddi \u0111\u1ee9c Th\u1ebf T\u00f4n \u0111ang \u0111i du h\u00e0nh t\u1ea1i n\u01b0\u1edbc Kosala (C\u00e2u-t\u00e1t-la) c\u00f9ng v\u1edbi \u0111\u1ea1i ch\u00fang T\u1ef7-kheo kho\u1ea3ng n\u0103m tr\u0103m v\u1ecb, v\u00e0 \u0111\u1ebfn t\u1ea1i S\u00e0lavatik\u00e0 (m\u1ed9t l\u00e0ng c\u00f3 d\u00e3y c\u00e2y tala bao b\u1ecdc). L\u00fac b\u1ea5y gi\u1edd, B\u00e0-la-m\u00f4n […]<\/p>\n","protected":false},"author":2,"featured_media":172114,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[109],"tags":[110,97],"yoast_head":"\n
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\n12. Lohicca Sutta<\/h2>\n
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