[vc_tta_tabs][vc_tta_section title=”Vi\u1ec7t Ng\u1eef” tab_id=”viet-ngu”]<\/p>\n
(Mah\u00e0nid\u00e0na sutta)<\/strong><\/p>\n 1. Nh\u01b0 v\u1eady t\u00f4i nghe. M\u1ed9t th\u1eddi, Th\u1ebf T\u00f4n tr\u1ee5 t\u1ea1i b\u1ed9 l\u1ea1c Kuru (C\u00e2u-l\u00e2u), \u1edf \u1ea5p Kuru t\u00ean l\u00e0 Kammassadhamma (Ki\u1ebfm-ma-s\u1eaft-\u0111\u00e0m). T\u00f4n gi\u1ea3 Ananda (A Nan) \u0111\u1ebfn t\u1ea1i ch\u1ed7 Th\u1ebf T\u00f4n \u1edf, sau khi \u0111\u1ebfn, \u0111\u1ea3nh l\u1ec5 Th\u1ebf T\u00f4n v\u00e0 ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean. Sau khi ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean, T\u00f4n gi\u1ea3 Ananda b\u1ea1ch Th\u1ebf T\u00f4n:<\/p>\n – Hy h\u1eefu thay, b\u1ea1ch Th\u1ebf T\u00f4n! K\u1ef3 di\u1ec7u thay, b\u1ea1ch Th\u1ebf T\u00f4n! B\u1ea1ch Th\u1ebf T\u00f4n, gi\u00e1o ph\u00e1p Duy\u00ean kh\u1edfi n\u00e0y th\u00e2m th\u00fay, th\u1eadt s\u1ef1 th\u00e2m th\u00fay, v\u00e0 gi\u00e1o ph\u00e1p n\u00e0y \u0111\u1ed1i v\u1edbi con h\u1ebft s\u1ee9c minh b\u1ea1ch r\u00f5 r\u00e0ng.<\/p>\n – N\u00e0y Ananda, ch\u1edb c\u00f3 n\u00f3i v\u1eady! N\u00e0y Ananda ch\u1edb c\u00f3 n\u00f3i v\u1eady! N\u00e0y Ananda, gi\u00e1o ph\u00e1p Duy\u00ean kh\u1edfi n\u00e0y th\u00e2m th\u00fay, th\u1eadt s\u1ef1 th\u00e2m th\u00fay. N\u00e0y Ananda, ch\u00ednh v\u00ec kh\u00f4ng gi\u00e1c ng\u1ed9, kh\u00f4ng th\u00e2m hi\u1ec3u gi\u00e1o ph\u00e1p n\u00e0y m\u00e0 ch\u00fang sanh hi\u1ec7n t\u1ea1i b\u1ecb r\u1ed1i lo\u1ea1n nh\u01b0 m\u1ed9t \u1ed5 k\u00e9n, r\u1ed1i ren nh\u01b0 m\u1ed9t \u1ed1ng ch\u1ec9, gi\u1ed1ng nh\u01b0 c\u1ecf munja v\u00e0 lau s\u1eady babaja (ba-ba-la) kh\u00f4ng th\u1ec3 n\u00e0o ra kh\u1ecfi kh\u1ed5 x\u1ee9, \u00e1c th\u00fa, \u0111\u1ecda x\u1ee9, sanh t\u1eed.<\/p>\n 2. N\u00e0y Ananda, n\u1ebfu c\u00f3 ai h\u1ecfi: “Gi\u00e0 v\u00e0 ch\u1ebft do duy\u00ean n\u00e0o kh\u00f4ng?” H\u00e3y \u0111\u00e1p: “C\u00f3”. N\u1ebfu c\u00f3 h\u1ecfi: “Gi\u00e0 v\u00e0 ch\u1ebft do duy\u00ean g\u00ec?” H\u00e3y \u0111\u00e1p: “Gi\u00e0 v\u00e0 ch\u1ebft do duy\u00ean sanh”.<\/p>\n N\u00e0y Ananda, n\u1ebfu c\u00f3 ai h\u1ecfi: “Sanh c\u00f3 duy\u00ean n\u00e0o kh\u00f4ng?” H\u00e3y \u0111\u00e1p: “C\u00f3”. N\u1ebfu c\u00f3 h\u1ecfi: “Sanh do duy\u00ean g\u00ec?” H\u00e3y \u0111\u00e1p: “Sanh do duy\u00ean h\u1eefu”.<\/p>\n N\u00e0y Ananda, n\u1ebfu c\u00f3 ai h\u1ecfi: “H\u1eefu c\u00f3 do duy\u00ean n\u00e0o kh\u00f4ng? H\u00e3y \u0111\u00e1p: “C\u00f3”. N\u1ebfu c\u00f3 h\u1ecfi: “H\u1eefu do duy\u00ean g\u00ec?” H\u00e3y \u0111\u00e1p: “H\u1eefu do duy\u00ean th\u1ee7”.<\/p>\n N\u00e0y Ananda, n\u1ebfu c\u00f3 ai h\u1ecfi. “Th\u1ee7 c\u00f3 do duy\u00ean n\u00e0o kh\u00f4ng?” H\u00e3y \u0111\u00e1p: “C\u00f3”. N\u1ebfu c\u00f3 h\u1ecfi: “Th\u1ee7 do duy\u00ean g\u00ec?” H\u00e3y \u0111\u00e1p: “Th\u1ee7 do duy\u00ean \u00e1i”.<\/p>\n N\u00e0y Ananda, n\u1ebfu c\u00f3 ai h\u1ecfi: “\u00c1i c\u00f3 duy\u00ean n\u00e0o kh\u00f4ng?” H\u00e3y \u0111\u00e1p: “C\u00f3”. N\u1ebfu c\u00f3 h\u1ecfi: “\u00c1i do duy\u00ean g\u00ec?” H\u00e3y \u0111\u00e1p: “\u00c1i do duy\u00ean th\u1ecd”.<\/p>\n N\u00e0y Ananda, n\u1ebfu c\u00f3 ai h\u1ecfi: “Th\u1ecd c\u00f3 do duy\u00ean n\u00e0o kh\u00f4ng?” H\u00e3y \u0111\u00e1p: “C\u00f3”. N\u1ebfu c\u00f3 h\u1ecfi: “Th\u1ecd do duy\u00ean g\u00ec?” H\u00e3y \u0111\u00e1p: “Th\u1ecd do duy\u00ean x\u00fac”.<\/p>\n N\u00e0y Ananda, n\u1ebfu c\u00f3 ai h\u1ecfi: “X\u00fac c\u00f3 do duy\u00ean n\u00e0o kh\u00f4ng?” H\u00e3y \u0111\u00e1p: “C\u00f3”. N\u1ebfu c\u00f3 h\u1ecfi: “X\u00fac do duy\u00ean g\u00ec?” H\u00e3y \u0111\u00e1p: “X\u00fac do duy\u00ean danh s\u1eafc”.<\/p>\n N\u00e0y Ananda, n\u1ebfu c\u00f3 ai h\u1ecfi: “Danh s\u1eafc c\u00f3 duy\u00ean n\u00e0o kh\u00f4ng?” H\u00e3y \u0111\u00e1p: “C\u00f3”. N\u1ebfu c\u00f3 h\u1ecfi: “Danh s\u1eafc do duy\u00ean g\u00ec? H\u00e3y \u0111\u00e1p: “Danh s\u1eafc do duy\u00ean th\u1ee9c”.<\/p>\n N\u00e0y Ananda, n\u1ebfu c\u00f3 ai h\u1ecfi: “Th\u1ee9c c\u00f3 do duy\u00ean n\u00e0o kh\u00f4ng?” H\u00e3y \u0111\u00e1p: “C\u00f3”. N\u1ebfu c\u00f3 h\u1ecfi: “Th\u1ee9c do duy\u00ean g\u00ec?” H\u00e3y \u0111\u00e1p: “Th\u1ee9c do duy\u00ean danh s\u1eafc”.<\/p>\n 3. N\u00e0y Ananda, nh\u01b0 v\u1eady do duy\u00ean danh s\u1eafc, th\u1ee9c sanh; do duy\u00ean th\u1ee9c, danh s\u1eafc sanh; do duy\u00ean danh s\u1eafc, x\u00fac sanh; do duy\u00ean x\u00fac, th\u1ecd sanh; do duy\u00ean th\u1ecd; \u00e1i sanh; do duy\u00ean \u00e1i, th\u1ee7 sanh; do duy\u00ean th\u1ee7, h\u1eefu sanh; do duy\u00ean h\u1eefu, sanh sanh; do duy\u00ean sanh, l\u00e3o t\u1eed sanh, do duy\u00ean l\u00e3o t\u1eed, s\u1ea7u, bi, kh\u1ed5, \u01b0u n\u00e3o sanh. Nh\u01b0 v\u1eady l\u00e0 to\u00e0n b\u1ed9 kh\u1ed5 u\u1ea9n t\u1eadp kh\u1edfi.<\/p>\n 4. Tr\u01b0\u1edbc \u0111\u00e3 n\u00f3i: “Do duy\u00ean sanh; l\u00e3o t\u1eed sanh”. N\u00e0y Ananda, ph\u1ea3i hi\u1ec3u nh\u01b0 th\u1ebf n\u00e0o c\u00e2u n\u00f3i: “Do duy\u00ean sanh; l\u00e3o t\u1eed sanh”? N\u00e0y Ananda, n\u1ebfu sanh kh\u00f4ng c\u00f3 b\u1ea5t c\u1ee9 lo\u1ea1i n\u00e0o, b\u1ea5t c\u1ee9 ch\u1ed7 n\u00e0o, nh\u01b0 ch\u01b0 Thi\u00ean hay Thi\u00ean gi\u1edbi, C\u00e0n-th\u00e1t-b\u00e0 hay C\u00e0n-th\u00e1t-b\u00e0-gi\u1edbi, D\u1ea1-xoa hay D\u1ea1 Xoa gi\u1edbi. Qu\u1ef7 th\u1ea7n hay Qu\u1ef7 th\u1ea7n gi\u1edbi, lo\u00e0i Ng\u01b0\u1eddi hay Nh\u00e2n gi\u1edbi, lo\u1ea1i b\u1ed1n ch\u00e2n hay t\u1ee9 t\u00fac gi\u1edbi, lo\u00e0i chim hay \u0111i\u1ec3u gi\u1edbi, lo\u00e0i tr\u00f9ng x\u00e0 hay tr\u00f9ng x\u00e0 gi\u1edbi. N\u00e0y Ananda, n\u1ebfu kh\u00f4ng c\u00f3 sanh cho t\u1ea5t c\u1ea3, do sanh di\u1ec7t th\u1eddi l\u00e3o t\u1eed c\u00f3 th\u1ec3 hi\u1ec7n h\u1eefu kh\u00f4ng?<\/p>\n – B\u1ea1ch Th\u1ebf T\u00f4n, kh\u00f4ng!<\/p>\n – N\u00e0y Ananda, nh\u01b0 v\u1eady l\u00e0 nh\u01a1n, nh\u01b0 v\u1eady l\u00e0 duy\u00ean, nh\u01b0 v\u1eady l\u00e0 t\u1eadp kh\u1edfi, nh\u01b0 v\u1eady l\u00e0 nh\u01a1n duy\u00ean c\u1ee7a l\u00e3o t\u1eed, t\u1ee9c l\u00e0 sanh.<\/p>\n 5. Tr\u01b0\u1edbc \u0111\u00e3 n\u00f3i: “Do duy\u00ean h\u1eefu, sanh sanh ra”. N\u00e0y Ananda, ph\u1ea3i hi\u1ec3u nh\u01b0 th\u1ebf n\u00e0o c\u00e2u n\u00f3i: “Do duy\u00ean h\u1eefu, sanh sanh ra”? N\u00e0y Ananda, n\u1ebfu h\u1eefu kh\u00f4ng c\u00f3 b\u1ea5t c\u1ee9 lo\u1ea1i n\u00e0o gi\u1edbi n\u00e0o, b\u1ea5t c\u1ee9 ch\u1ed7 n\u00e0o x\u1ee9 n\u00e0o, nh\u01b0 d\u1ee5c h\u1eefu, s\u1eafc h\u1eefu hay v\u00f4 s\u1eafc h\u1eefu. N\u1ebfu kh\u00f4ng c\u00f3 h\u1eefu cho t\u1ea5t c\u1ea3, do h\u1eefu di\u1ec7t th\u1eddi sanh c\u00f3 th\u1ec3 hi\u1ec7n h\u1eefu kh\u00f4ng?<\/p>\n – B\u1ea1ch Th\u1ebf T\u00f4n, kh\u00f4ng!<\/p>\n – N\u00e0y Ananda, nh\u01b0 v\u1eady l\u00e0 nh\u01a1n, nh\u01b0 v\u1eady l\u00e0 duy\u00ean, nh\u01b0 v\u1eady l\u00e0 t\u1eadp kh\u1edfi, nh\u01b0 v\u1eady l\u00e0 nh\u01a1n duy\u00ean c\u1ee7a sanh, t\u1ee9c l\u00e0 h\u1eefu.<\/p>\n 6. Tr\u01b0\u1edbc \u0111\u00e3 n\u00f3i: “Do duy\u00ean th\u1ee7, h\u1eefu sanh”. N\u00e0y Ananda, ph\u1ea3i hi\u1ec3u nh\u01b0 th\u1ebf n\u00e0o c\u00e2u h\u1ecfi: “Do duy\u00ean th\u1ee7, h\u1eefu sanh”? N\u00e0y Ananda, n\u1ebfu th\u1ee7 kh\u00f4ng c\u00f3 b\u1ea5t c\u1ee9 lo\u1ea1i n\u00e0o, b\u1ea5t c\u1ee9 ch\u1ed7 n\u00e0o, nh\u01b0 d\u1ee5c th\u1ee7, ki\u1ebfn th\u1ee7, gi\u1edbi c\u1ea5m th\u1ee7 hay ng\u00e3 ch\u1ea5p th\u1ee7. N\u1ebfu kh\u00f4ng c\u00f3 th\u1ee7 cho t\u1ea5t c\u1ea3, do th\u1ee7 di\u1ec7t th\u1eddi h\u1eefu c\u00f3 th\u1ec3 hi\u1ec7n h\u1eefu kh\u00f4ng?<\/p>\n – B\u1ea1ch Th\u1ebf T\u00f4n, kh\u00f4ng!<\/p>\n – N\u00e0y Ananda, nh\u01b0 v\u1eady l\u00e0 nh\u01a1n, nh\u01b0 v\u1eady l\u00e0 duy\u00ean, nh\u01b0 v\u1eady l\u00e0 t\u1eadp kh\u1edfi, nh\u01b0 v\u1eady l\u00e0 nh\u01a1n duy\u00ean c\u1ee7a h\u1eefu, t\u1ee9c l\u00e0 th\u1ee7.<\/p>\n 7. Tr\u01b0\u1edbc \u0111\u00e3 n\u00f3i: “Do duy\u00ean \u00e1i, th\u1ee7 sanh”. N\u00e0y Ananda, ph\u1ea3i hi\u1ec3u nh\u01b0 th\u1ebf n\u00e0o c\u00e2u n\u00f3i: “Do duy\u00ean \u00e1i, th\u1ee7 sanh”? N\u00e0y Ananda, n\u1ebfu \u00e1i kh\u00f4ng c\u00f3 b\u1ea5t c\u1ee9 lo\u1ea1i n\u00e0o, b\u1ea5t c\u1ee9 ch\u1ed7 n\u00e0o, nh\u01b0 s\u1eafc \u00e1i, thanh \u00e1i, h\u01b0\u01a1ng \u00e1i, v\u1ecb \u00e1i, x\u00fac \u00e1i hay ph\u00e1p \u00e1i. N\u1ebfu kh\u00f4ng c\u00f3 \u00e1i cho t\u1ea5t c\u1ea3, do \u00e1i di\u1ec7t th\u1eddi th\u1ee7 c\u00f3 th\u1ec3 hi\u1ec7n h\u1eefu kh\u00f4ng?<\/p>\n – B\u1ea1ch Th\u1ebf T\u00f4n, kh\u00f4ng!<\/p>\n – N\u00e0y Ananda, nh\u01b0 v\u1eady l\u00e0 nh\u01a1n, nh\u01b0 v\u1eady l\u00e0 duy\u00ean, nh\u01b0 v\u1eady l\u00e0 t\u1eadp kh\u1edfi, nh\u01b0 v\u1eady l\u00e0 nh\u01a1n duy\u00ean c\u1ee7a th\u1ee7, t\u1ee9c l\u00e0 \u00e1i.<\/p>\n 8. Tr\u01b0\u1edbc \u0111\u00e3 n\u00f3i: “Do duy\u00ean th\u1ecd, \u00e1i sanh”. N\u00e0y Ananda, n\u1ebfu th\u1ecd kh\u00f4ng c\u00f3 b\u1ea5t c\u1ee9 lo\u1ea1i n\u00e0o, b\u1ea5t c\u1ee9 ch\u1ed7 n\u00e0o, nh\u01b0 nh\u00e3n x\u00fac s\u1edf sanh th\u1ecd, nh\u0129 x\u00fac s\u1edf sanh th\u1ecd, t\u1ef7 x\u00fac s\u1edf sanh th\u1ecd, thi\u1ec7t x\u00fac s\u1edf sanh th\u1ecd, t\u1ef7 x\u00fac s\u1edf sanh th\u1ecd, \u00fd x\u00fac s\u1edf sanh th\u1ecd. N\u1ebfu kh\u00f4ng c\u00f3 th\u1ecd cho t\u1ea5t c\u1ea3, n\u1ebfu th\u1ecd di\u1ec7t th\u1eddi \u00e1i c\u00f3 th\u1ec3 hi\u1ec7n h\u1eefu kh\u00f4ng?<\/p>\n – B\u1ea1ch Th\u1ebf T\u00f4n, kh\u00f4ng!<\/p>\n – N\u00e0y Ananda, nh\u01b0 v\u1eady l\u00e0 nh\u01a1n, nh\u01b0 v\u1eady l\u00e0 duy\u00ean, nh\u01b0 v\u1eady l\u00e0 t\u1eadp kh\u1edfi, nh\u01b0 v\u1eady l\u00e0 nh\u01a1n duy\u00ean c\u1ee7a \u00e1i, t\u1ee9c l\u00e0 th\u1ecd.<\/p>\n 9. N\u00e0y Ananda, nh\u01b0 v\u1eady do duy\u00ean th\u1ecd, \u00e1i sanh; do duy\u00ean \u00e1i, t\u00ecm c\u1ea7u sanh; do duy\u00ean t\u00ecm c\u1ea7u, l\u1ee3i sanh; do duy\u00ean l\u1ee3i, quy\u1ebft \u0111\u1ecbnh (s\u1edf d\u1ee5ng c\u1ee7a l\u1ee3i) sanh; do duy\u00ean quy\u1ebft \u0111\u1ecbnh, tham d\u1ee5c sanh; do duy\u00ean tham d\u1ee5c, \u0111am tr\u01b0\u1edbc sanh; do duy\u00ean \u0111am tr\u01b0\u1edbc, ch\u1ea5p th\u1ee7 sanh; do duy\u00ean ch\u1ea5p th\u1ee7, h\u00e0 ti\u1ec7n sanh; do duy\u00ean h\u00e0 ti\u1ec7n, th\u1ee7 h\u1ed9 sanh; do duy\u00ean th\u1ee7 h\u1ed9, ph\u00e1t sanh m\u1ed9t s\u1ed1 \u00e1c, b\u1ea5t thi\u1ec7n ph\u00e1p nh\u01b0 ch\u1ea5p tr\u01b0\u1ee3ng, ch\u1ea5p ki\u1ebfm, tranh \u0111\u1ea5u, tranh lu\u1eadn, \u0111\u1ea5u kh\u1ea9u, kh\u1ea9u chi\u1ebfn, \u00e1c kh\u1ea9u, v\u1ecdng ng\u1eef.<\/p>\n 10. Tr\u01b0\u1edbc \u0111\u00e3 n\u00f3i: “Do duy\u00ean th\u1ee7 h\u1ed9, ph\u00e1t sanh m\u1ed9t s\u1ed1 \u00e1c, b\u1ea5t thi\u1ec7n ph\u00e1p, nh\u01b0 ch\u1ea5p tr\u01b0\u1ee3ng, ch\u1ea5p ki\u1ebfm, tranh \u0111\u1ea5u, tranh lu\u1eadn, \u0111\u1ea5u kh\u1ea9u, kh\u1ea9u chi\u1ebfn, \u00e1c kh\u1ea9u, v\u1ecdng ng\u1eef”. N\u00e0y Ananda, ph\u1ea3i hi\u1ec3u nh\u01b0 th\u1ebf n\u00e0o c\u00e2u n\u00f3i: “Do duy\u00ean th\u1ee7 h\u1ed9, ph\u00e1t sanh m\u1ed9t s\u1ed1 \u00e1c, b\u1ea5t thi\u1ec7n ph\u00e1p, nh\u01b0 ch\u1ea5p tr\u01b0\u1ee3ng, ch\u1ea5p ki\u1ebfm, tranh \u0111\u1ea5u, tranh lu\u1eadn, \u0111\u1ea5u kh\u1ea9u, kh\u1ea9u chi\u1ebfn, \u00e1c kh\u1ea9u, v\u1ecdng ng\u1eef”? N\u00e0y Ananda, n\u1ebfu th\u1ee7 h\u1ed9 kh\u00f4ng c\u00f3 b\u1ea5t c\u1ee9 lo\u1ea1i n\u00e0o, b\u1ea5t c\u1ee9 ch\u1ed7 n\u00e0o, n\u1ebfu kh\u00f4ng c\u00f3 th\u1ee7 h\u1ed9 cho t\u1ea5t c\u1ea3, n\u1ebfu th\u1ee7 h\u1ed9 di\u1ec7t th\u1eddi m\u1ed9t s\u1ed1 \u00e1c, b\u1ea5t thi\u1ec7n ph\u00e1p nh\u01b0 ch\u1ea5p tr\u01b0\u1ee3ng, ch\u1ea5p ki\u1ebfm, tranh \u0111\u1ea5u, tranh lu\u1eadn, \u0111\u1ea5u kh\u1ea9u, kh\u1ea9u chi\u1ebfn, \u00e1c kh\u1ea9u, v\u1ecdng ng\u1eef c\u00f3 th\u1ec3 hi\u1ec7n h\u1eefu \u0111\u01b0\u1ee3c kh\u00f4ng?<\/p>\n – B\u1ea1ch Th\u1ebf T\u00f4n, kh\u00f4ng!<\/p>\n – N\u00e0y Ananda, nh\u01b0 v\u1eady l\u00e0 nh\u01a1n, nh\u01b0 v\u1eady l\u00e0 duy\u00ean, nh\u01b0 v\u1eady l\u00e0 t\u1eadp kh\u1edfi, nh\u01b0 v\u1eady l\u00e0 nh\u01a1n duy\u00ean c\u1ee7a m\u1ed9t s\u1ed1 \u00e1c, b\u1ea5t thi\u1ec7n ph\u00e1p nh\u01b0 ch\u1ea5p tr\u01b0\u1ee3ng, ch\u1ea5p ki\u1ebfm, tranh \u0111\u1ea5u, tranh lu\u1eadn, \u0111\u1ea5u kh\u1ea9u, kh\u1ea9u chi\u1ebfn, \u00e1c kh\u1ea9u, v\u1ecdng ng\u1eef, t\u1ee9c l\u00e0 th\u1ee7 h\u1ed9.<\/p>\n 11. Tr\u01b0\u1edbc \u0111\u00e3 n\u00f3i: “Do duy\u00ean h\u00e0 ti\u1ec7n, th\u1ee7 h\u1ed9 sanh”. N\u00e0y Ananda, ph\u1ea3i hi\u1ec3u nh\u01b0 th\u1ebf n\u00e0o c\u00e2u n\u00f3i: “Do duy\u00ean h\u00e0 ti\u1ec7n th\u1ee7 h\u1ed9 sanh”? N\u00e0y Ananda, n\u1ebfu h\u00e0 ti\u1ec7n kh\u00f4ng c\u00f3 b\u1ea5t c\u1ee9 lo\u1ea1i n\u00e0o, b\u1ea5t c\u1ee9 ch\u1ed7 n\u00e0o, n\u1ebfu kh\u00f4ng c\u00f3 h\u00e0 ti\u1ec7n, cho t\u1ea5t c\u1ea3, n\u1ebfu h\u00e0 ti\u1ec7n di\u1ec7t th\u1eddi th\u1ee7 h\u1ed9 c\u00f3 th\u1ec3 hi\u1ec7n h\u1eefu kh\u00f4ng?<\/p>\n – B\u1ea1ch Th\u1ebf T\u00f4n, kh\u00f4ng!<\/p>\n – N\u00e0y Ananda, nh\u01b0 v\u1eady l\u00e0 nh\u01a1n, nh\u01b0 v\u1eady l\u00e0 duy\u00ean, nh\u01b0 v\u1eady l\u00e0 t\u1eadp kh\u1edfi, nh\u01b0 v\u1eady l\u00e0 nh\u01a1n duy\u00ean c\u1ee7a th\u1ee7 h\u1ed9, t\u1ee9c l\u00e0 h\u00e0 ti\u1ec7n.<\/p>\n 12. Tr\u01b0\u1edbc \u0111\u00e3 n\u00f3i: “Do duy\u00ean ch\u1ea5p th\u1ee7, h\u00e0 ti\u1ec7n sanh”. N\u00e0y Ananda, ph\u1ea3i hi\u1ec3u nh\u01b0 th\u1ebf n\u00e0o c\u00e2u n\u00f3i: “Do duy\u00ean ch\u1ea5p th\u1ee7, h\u00e0 ti\u1ec7n sanh”? N\u00e0y Ananda, n\u1ebfu ch\u1ea5p th\u1ee7 kh\u00f4ng c\u00f3 b\u1ea5t c\u1ee9 lo\u1ea1i n\u00e0o, b\u1ea5t c\u1ee9 ch\u1ed7 n\u00e0o, n\u1ebfu kh\u00f4ng ch\u1ea5p th\u1ee7 cho t\u1ea5t c\u1ea3, n\u1ebfu ch\u1ea5p th\u1ee7 di\u1ec7t th\u1eddi h\u00e0 ti\u1ec7n c\u00f3 th\u1ec3 hi\u1ec7n h\u1eefu \u0111\u01b0\u1ee3c kh\u00f4ng?<\/p>\n – B\u1ea1ch Th\u1ebf T\u00f4n, kh\u00f4ng!<\/p>\n – N\u00e0y Ananda, nh\u01b0 v\u1eady l\u00e0 nh\u01a1n, nh\u01b0 v\u1eady l\u00e0 duy\u00ean, nh\u01b0 v\u1eady l\u00e0 t\u1eadp kh\u1edfi, nh\u01b0 v\u1eady l\u00e0 nh\u01a1n duy\u00ean c\u1ee7a h\u00e0 ti\u1ec7n, t\u1ee9c l\u00e0 ch\u1ea5p th\u1ee7.<\/p>\n 13. Tr\u01b0\u1edbc \u0111\u00e3 n\u00f3i: “Do duy\u00ean \u0111am tr\u01b0\u1edbc, ch\u1ea5p th\u1ee7 sanh”. N\u00e0y Ananda, ph\u1ea3i hi\u1ec3u nh\u01b0 th\u1ebf n\u00e0o c\u00e2u n\u00f3i: “Do duy\u00ean \u0111am tr\u01b0\u1edbc, ch\u1ea5p th\u1ee7 sanh”? N\u00e0y Ananda, n\u1ebfu \u0111am tr\u01b0\u1edbc kh\u00f4ng c\u00f3 b\u1ea5t c\u1ee9 lo\u1ea1i n\u00e0o, b\u1ea5t c\u1ee9 ch\u1ed7 n\u00e0o, n\u1ebfu kh\u00f4ng c\u00f3 \u0111am tr\u01b0\u1edbc cho t\u1ea5t c\u1ea3, n\u1ebfu \u0111am tr\u01b0\u1edbc di\u1ec7t th\u1eddi ch\u1ea5p th\u1ee7 c\u00f3 th\u1ec3 hi\u1ec7n h\u1eefu \u0111\u01b0\u1ee3c kh\u00f4ng?<\/p>\n – B\u1ea1ch Th\u1ebf T\u00f4n, kh\u00f4ng!<\/p>\n – N\u00e0y Ananda, nh\u01b0 v\u1eady l\u00e0 nh\u01a1n, nh\u01b0 v\u1eady l\u00e0 duy\u00ean, nh\u01b0 v\u1eady l\u00e0 t\u1eadp kh\u1edfi, nh\u01b0 v\u1eady l\u00e0 nh\u01a1n duy\u00ean c\u1ee7a ch\u1ea5p th\u1ee7, t\u1ee9c l\u00e0 \u0111am m\u00ea.<\/p>\n 14. Tr\u01b0\u1edbc \u0111\u00e3 n\u00f3i: “Do duy\u00ean tham d\u1ee5c, \u0111am tr\u01b0\u1edbc sanh”. N\u00e0y Ananda, ph\u1ea3i hi\u1ec3u nh\u01b0 th\u1ebf n\u00e0o c\u00e2u n\u00f3i: “Do duy\u00ean tham d\u1ee5c, \u0111am tr\u01b0\u1edbc sanh”? N\u00e0y Ananda, n\u1ebfu tham d\u1ee5c kh\u00f4ng c\u00f3 b\u1ea5t c\u1ee9 lo\u1ea1i n\u00e0o, b\u1ea5t c\u1ee9 ch\u1ed7 n\u00e0o, n\u1ebfu kh\u00f4ng c\u00f3 tham d\u1ee5c cho t\u1ea5t c\u1ea3, n\u1ebfu tham d\u1ee5c di\u1ec7t th\u1eddi \u0111am tr\u01b0\u1edbc c\u00f3 th\u1ec3 hi\u1ec7n h\u1eefu \u0111\u01b0\u1ee3c kh\u00f4ng?<\/p>\n – B\u1ea1ch Th\u1ebf T\u00f4n, kh\u00f4ng!<\/p>\n – N\u00e0y Ananda, nh\u01b0 v\u1eady l\u00e0 nh\u01a1n, nh\u01b0 v\u1eady l\u00e0 duy\u00ean, nh\u01b0 v\u1eady l\u00e0 t\u1eadp kh\u1edfi, nh\u01b0 v\u1eady l\u00e0 nh\u01a1n duy\u00ean c\u1ee7a \u0111am tr\u01b0\u1edbc, t\u1ee9c l\u00e0 tham d\u1ee5c.<\/p>\n 15. Tr\u01b0\u1edbc \u0111\u00e3 n\u00f3i: “Do duy\u00ean quy\u1ebft \u0111\u1ecbnh, tham d\u1ee5c sanh”. N\u00e0y Ananda, ph\u1ea3i hi\u1ec3u nh\u01b0 th\u1ebf n\u00e0o c\u00e2u n\u00f3i: “Do duy\u00ean quy\u1ebft \u0111\u1ecbnh tham d\u1ee5c sanh”? N\u00e0y Ananda, n\u1ebfu quy\u1ebft \u0111\u1ecbnh kh\u00f4ng c\u00f3 b\u1ea5t c\u1ee9 lo\u1ea1i n\u00e0o, b\u1ea5t c\u1ee9 ch\u1ed7 n\u00e0o, n\u1ebfu kh\u00f4ng c\u00f3 quy\u1ebft \u0111\u1ecbnh cho t\u1ea5t c\u1ea3, n\u1ebfu quy\u1ebft \u0111\u1ecbnh di\u1ec7t th\u1eddi tham d\u1ee5c c\u00f3 th\u1ec3 hi\u1ec7n h\u1eefu \u0111\u01b0\u1ee3c kh\u00f4ng?<\/p>\n – B\u1ea1ch Th\u1ebf T\u00f4n, kh\u00f4ng!<\/p>\n – N\u00e0y Ananda, nh\u01b0 v\u1eady l\u00e0 nh\u01a1n, nh\u01b0 v\u1eady l\u00e0 duy\u00ean, nh\u01b0 v\u1eady l\u00e0 t\u1eadp kh\u1edfi, nh\u01b0 v\u1eady l\u00e0 nh\u01a1n duy\u00ean c\u1ee7a tham d\u1ee5c t\u1ee9c l\u00e0 quy\u1ebft \u0111\u1ecbnh.<\/p>\n 16. Tr\u01b0\u1edbc \u0111\u00e3 n\u00f3i: “Do duy\u00ean l\u1ee3i, quy\u1ebft \u0111\u1ecbnh sanh”. N\u00e0y Ananda, ph\u1ea3i hi\u1ec3u nh\u01b0 th\u1ebf n\u00e0o c\u00e2u n\u00f3i: “Do duy\u00ean l\u1ee3i quy\u1ebft \u0111\u1ecbnh sanh”? N\u00e0y Ananda, n\u1ebfu l\u1ee3i kh\u00f4ng c\u00f3 kh\u00f4ng c\u00f3 b\u1ea5t c\u1ee9 lo\u1ea1i n\u00e0o, b\u1ea5t c\u1ee9 ch\u1ed7 n\u00e0o, n\u1ebfu l\u1ee3i kh\u00f4ng c\u00f3 cho t\u1ea5t c\u1ea3, n\u1ebfu l\u1ee3i di\u1ec7t th\u1eddi quy\u1ebft \u0111\u1ecbnh c\u00f3 th\u1ec3 hi\u1ec7n h\u1eefu \u0111\u01b0\u1ee3c kh\u00f4ng?<\/p>\n – B\u1ea1ch Th\u1ebf T\u00f4n, kh\u00f4ng!<\/p>\n – N\u00e0y Ananda, nh\u01b0 v\u1eady l\u00e0 nh\u01a1n, nh\u01b0 v\u1eady l\u00e0 duy\u00ean, nh\u01b0 v\u1eady l\u00e0 t\u1eadp kh\u1edfi, nh\u01b0 v\u1eady l\u00e0 nh\u01a1n duy\u00ean c\u1ee7a quy\u1ebft \u0111\u1ecbnh, t\u1ee9c l\u00e0 l\u1ee3i.<\/p>\n 17. Tr\u01b0\u1edbc \u0111\u00e3 n\u00f3i: “Do duy\u00ean t\u1ea7m c\u1ea7u, l\u1ee3i sanh”. N\u00e0y Ananda, ph\u1ea3i hi\u1ec3u nh\u01b0 th\u1ebf n\u00e0o c\u00e2u n\u00f3i: “Do duy\u00ean t\u1ea7m c\u1ea7u, l\u1ee3i sanh”? N\u00e0y Ananda, n\u1ebfu t\u1ea7m c\u1ea7u kh\u00f4ng c\u00f3 b\u1ea5t c\u1ee9 lo\u1ea1i n\u00e0o, b\u1ea5t c\u1ee9 ch\u1ed7 n\u00e0o, n\u1ebfu t\u1ea7m c\u1ea7u kh\u00f4ng c\u00f3 cho t\u1ea5t c\u1ea3, n\u1ebfu t\u1ea7m c\u1ea7u di\u1ec7t th\u1eddi l\u1ee3i c\u00f3 th\u1ec3 hi\u1ec7n h\u1eefu \u0111\u01b0\u1ee3c kh\u00f4ng?<\/p>\n – B\u1ea1ch Th\u1ebf T\u00f4n, kh\u00f4ng!<\/p>\n – N\u00e0y Ananda, nh\u01b0 v\u1eady l\u00e0 nh\u01a1n, nh\u01b0 v\u1eady l\u00e0 duy\u00ean, nh\u01b0 v\u1eady l\u00e0 t\u1eadp kh\u1edfi, nh\u01b0 v\u1eady l\u00e0 nh\u01a1n duy\u00ean c\u1ee7a l\u1ee3i, t\u1ee9c l\u00e0 t\u1ea7m c\u1ea7u.<\/p>\n 18. Tr\u01b0\u1edbc \u0111\u00e3 n\u00f3i: “Do duy\u00ean \u00e1i, t\u1ea7m c\u1ea7u sanh”. N\u00e0y Ananda, ph\u1ea3i hi\u1ec3u nh\u01b0 th\u1ebf n\u00e0o c\u00e2u n\u00f3i: “Do duy\u00ean \u00e1i, t\u1ea7m c\u1ea7u sanh”? N\u00e0y Ananda, n\u1ebfu kh\u00f4ng c\u00f3 b\u1ea5t c\u1ee9 lo\u1ea1i n\u00e0o, b\u1ea5t c\u1ee9 ch\u1ed7 n\u00e0o, n\u1ebfu \u00e1i kh\u00f4ng c\u00f3 cho t\u1ea5t c\u1ea3, n\u1ebfu \u00e1i di\u1ec7t th\u1eddi t\u1ea7m c\u1ea7u c\u00f3 th\u1ec3 hi\u1ec7n h\u1eefu \u0111\u01b0\u1ee3c kh\u00f4ng?- B\u1ea1ch Th\u1ebf T\u00f4n, kh\u00f4ng!<\/p>\n – N\u00e0y Ananda, nh\u01b0 v\u1eady l\u00e0 nh\u01a1n, nh\u01b0 v\u1eady l\u00e0 duy\u00ean, nh\u01b0 v\u1eady l\u00e0 t\u1eadp kh\u1edfi, nh\u01b0 v\u1eady l\u00e0 nh\u01a1n duy\u00ean c\u1ee7a t\u1ea7m c\u1ea7u, t\u1ee9c l\u00e0 \u00e1i.<\/p>\n N\u00e0y Ananda, nh\u01b0 v\u1eady hai ph\u01b0\u01a1ng di\u1ec7n (c\u1ee7a \u00e1i) tuy hai nh\u01b0ng h\u00f2a h\u1ee3p th\u00e0nh m\u1ed9t, nh\u1edd th\u1ecd (l\u00e0m duy\u00ean sanh).<\/p>\n 19. Tr\u01b0\u1edbc \u0111\u00e3 n\u00f3i: “Do duy\u00ean x\u00fac, th\u1ecd sanh”. N\u00e0y Ananda, ph\u1ea3i hi\u1ec3u nh\u01b0 th\u1ebf n\u00e0o c\u00e2u n\u00f3i: “Do duy\u00ean x\u00fac, th\u1ecd sanh”? N\u00e0y Ananda, n\u1ebfu x\u00fac kh\u00f4ng c\u00f3 b\u1ea5t c\u1ee9 lo\u1ea1i n\u00e0o, b\u1ea5t c\u1ee9 ch\u1ed7 n\u00e0o, nh\u01b0 nh\u00e3n x\u00fac, nh\u0129 x\u00fac, t\u1ef7 x\u00fac, thi\u1ec7t x\u00fac, th\u00e2n x\u00fac, \u00fd x\u00fac, n\u1ebfu x\u00fac kh\u00f4ng c\u00f3 cho t\u1ea5t c\u1ea3, n\u1ebfu x\u00fac di\u1ec7t th\u1eddi th\u1ecd c\u00f3 th\u1ec3 hi\u1ec7n h\u1eefu kh\u00f4ng?<\/p>\n – B\u1ea1ch Th\u1ebf T\u00f4n, kh\u00f4ng!<\/p>\n – N\u00e0y Ananda, nh\u01b0 v\u1eady l\u00e0 nh\u01a1n, nh\u01b0 v\u1eady l\u00e0 duy\u00ean, nh\u01b0 v\u1eady l\u00e0 t\u1eadp kh\u1edfi, nh\u01b0 v\u1eady l\u00e0 nh\u01a1n duy\u00ean c\u1ee7a th\u1ecd, t\u1ee9c l\u00e0 x\u00fac.<\/p>\n 20. Tr\u01b0\u1edbc \u0111\u00e3 n\u00f3i: “Do duy\u00ean danh s\u1eafc, x\u00fac sanh”. N\u00e0y Ananda, ph\u1ea3i hi\u1ec3u nh\u01b0 th\u1ebf n\u00e0o c\u00e2u n\u00f3i: “Do duy\u00ean danh s\u1eafc, x\u00fac sanh”? N\u00e0y Ananda, n\u1ebfu nh\u1eefng h\u00ecnh, nh\u1eefng s\u1eafc, nh\u1eefng t\u01b0\u1edbng, nh\u1eefng m\u1ea1o, nh\u1edd \u0111\u00f3 m\u00e0 danh th\u00e2n v\u00e0 s\u1eafc th\u00e2n thi thi\u1ebft; n\u1ebfu nh\u1eefng h\u00ecnh, nh\u1eefng s\u1eafc, nh\u1eefng t\u01b0\u1edbng, nh\u1eefng m\u1ea1o \u1ea5y kh\u00f4ng c\u00f3, th\u1eddi danh m\u1ee5c x\u00fac trong s\u1eafc th\u00e2n c\u00f3 th\u1ec3 hi\u1ec7n h\u1eefu \u0111\u01b0\u1ee3c kh\u00f4ng?<\/p>\n – B\u1ea1ch Th\u1ebf T\u00f4n, kh\u00f4ng!<\/p>\n – N\u00e0y Ananda, nh\u1eefng h\u00ecnh, nh\u1eefng s\u1eafc, nh\u1eefng t\u01b0\u1edbng, nh\u1eefng m\u1ea1o \u1ea5y nh\u1edd \u0111\u00f3 m\u00e0 s\u1eafc th\u00e2n \u0111\u01b0\u1ee3c thi thi\u1ebft, n\u1ebfu nh\u1eefng h\u00ecnh, nh\u1eefng s\u1eafc, nh\u1eefng t\u01b0\u1edbng, nh\u1eefng m\u1ea1o \u1ea5y kh\u00f4ng c\u00f3, th\u1eddi h\u1eefu \u0111\u1ed1i x\u00fac trong danh th\u00e2n c\u00f3 th\u1ec3 hi\u1ec7n h\u1eefu \u0111\u01b0\u1ee3c kh\u00f4ng?<\/p>\n – B\u1ea1ch Th\u1ebf T\u00f4n, kh\u00f4ng!<\/p>\n – N\u00e0y Ananda, nh\u1eefng h\u00ecnh, nh\u1eefng s\u1eafc, nh\u1eefng t\u01b0\u1edbng, nh\u1eefng m\u1ea1o nh\u1edd \u0111\u00f3 m\u00e0 danh th\u00e2n v\u00e0 s\u1eafc th\u00e2n \u0111\u01b0\u1ee3c thi thi\u1ebft, n\u1ebfu nh\u1eefng h\u00ecnh, nh\u1eefng s\u1eafc, nh\u1eefng t\u01b0\u1edbng, nh\u1eefng m\u1ea1o \u1ea5y kh\u00f4ng c\u00f3, th\u1eddi danh m\u1ee5c x\u00fac hay h\u1eefu \u0111\u1ed1i x\u00fac c\u00f3 th\u1ec3 hi\u1ec7n h\u1eefu \u0111\u01b0\u1ee3c kh\u00f4ng?<\/p>\n – B\u1ea1ch Th\u1ebf T\u00f4n, kh\u00f4ng!<\/p>\n – N\u00e0y Ananda, nh\u1eefng h\u00ecnh, nh\u1eefng s\u1eafc, nh\u1eefng t\u01b0\u1edbng, nh\u1eefng m\u1ea1o nh\u1edd \u0111\u00f3 m\u00e0 danh s\u1eafc \u0111\u01b0\u1ee3c thi thi\u1ebft, n\u1ebfu nh\u1eefng h\u00ecnh, nh\u1eefng s\u1eafc, nh\u1eefng t\u01b0\u1edbng, nh\u1eefng m\u1ea1o \u1ea5y kh\u00f4ng c\u00f3 th\u00ec x\u00fac c\u00f3 th\u1ec3 hi\u1ec7n h\u1eefu \u0111\u01b0\u1ee3c kh\u00f4ng?<\/p>\n – B\u1ea1ch Th\u1ebf T\u00f4n, kh\u00f4ng!<\/p>\n Do v\u1eady, n\u00e0y Ananda, nh\u01b0 v\u1eady l\u00e0 nh\u01a1n, nh\u01b0 v\u1eady l\u00e0 duy\u00ean, nh\u01b0 v\u1eady l\u00e0 t\u1eadp kh\u1edfi, nh\u01b0 v\u1eady l\u00e0 nh\u01a1n duy\u00ean c\u1ee7a x\u00fac, t\u1ee9c l\u00e0 danh s\u1eafc.<\/p>\n 21. Tr\u01b0\u1edbc \u0111\u00e3 n\u00f3i: “Do duy\u00ean th\u1ee9c, danh s\u1eafc sanh”. N\u00e0y Ananda, ph\u1ea3i hi\u1ec3u nh\u01b0 th\u1ebf n\u00e0o c\u00e2u n\u00f3i: “Do duy\u00ean th\u1ee9c, danh s\u1eafc sanh”? N\u00e0y Ananda, n\u1ebfu th\u1ee9c kh\u00f4ng \u0111i v\u00e0o trong b\u1ee5ng c\u1ee7a ng\u01b0\u1eddi m\u1eb9, th\u1eddi danh s\u1eafc c\u00f3 th\u1ec3 h\u00ecnh th\u00e0nh trong b\u1ee5ng b\u00e0 m\u1eb9 kh\u00f4ng?<\/p>\n – B\u1ea1ch Th\u1ebf T\u00f4n, kh\u00f4ng!<\/p>\n – N\u00e0y Ananda, n\u1ebfu th\u1ee9c \u0111i v\u00e0o trong b\u1ee5ng b\u00e0 m\u1eb9 r\u1ed3i b\u1ecb ti\u00eau di\u1ec7t, th\u1eddi danh s\u1eafc c\u00f3 th\u1ec3 h\u00ecnh th\u00e0nh tr\u1ea1ng th\u00e1i n\u00e0y, tr\u1ea1ng th\u00e1i kh\u00e1c kh\u00f4ng?<\/p>\n – B\u1ea1ch Th\u1ebf T\u00f4n, kh\u00f4ng!<\/p>\n – N\u00e0y Ananda, n\u1ebfu th\u1ee9c b\u1ecb \u0111o\u1ea1n tr\u1eeb trong \u0111\u1ee9a con n\u00edt, ho\u1eb7c l\u00e0 \u0111\u1ed3ng nam hay \u0111\u1ed3ng n\u1eef, th\u1eddi danh s\u1eafc c\u00f3 th\u1ec3 l\u1edbn h\u01a1n, tr\u01b0\u1edfng th\u00e0nh v\u00e0 th\u00e0nh m\u00e3n \u0111\u01b0\u1ee3c kh\u00f4ng?<\/p>\n – B\u1ea1ch Th\u1ebf T\u00f4n, kh\u00f4ng!<\/p>\n – Do v\u1eady, n\u00e0y Ananda, nh\u01b0 v\u1eady l\u00e0 nh\u01a1n, nh\u01b0 v\u1eady l\u00e0 duy\u00ean, nh\u01b0 v\u1eady l\u00e0 t\u1eadp kh\u1edfi, nh\u01b0 v\u1eady l\u00e0 nh\u01a1n duy\u00ean c\u1ee7a danh s\u1eafc, t\u1ee9c l\u00e0 th\u1ee9c.<\/p>\n 22. Tr\u01b0\u1edbc \u0111\u00e3 n\u00f3i: “Do duy\u00ean danh s\u1eafc, th\u1ee9c sanh”. N\u00e0y Ananda, ph\u1ea3i hi\u1ec3u nh\u01b0 th\u1ebf n\u00e0o c\u00e2u n\u00f3i: “Do duy\u00ean sanh s\u1eafc th\u1ee9c sanh “? N\u00e0y Ananda, n\u1ebfu th\u1ee9c kh\u00f4ng an tr\u00fa \u0111\u01b0\u1ee3c trong danh s\u1eafc, th\u1eddi trong t\u01b0\u01a1ng lai, c\u00f3 th\u1ec3 hi\u1ec7n h\u1eefu s\u1ef1 h\u00ecnh th\u00e0nh c\u1ee7a sanh, l\u00e3o, t\u1eed, kh\u1ed5, t\u1eadp kh\u00f4ng?<\/p>\n – B\u1ea1ch Th\u1ebf T\u00f4n, kh\u00f4ng!<\/p>\n – Do v\u1eady, n\u00e0y Ananda, nh\u01b0 v\u1eady l\u00e0 nh\u01a1n, nh\u01b0 v\u1eady l\u00e0 duy\u00ean, nh\u01b0 v\u1eady l\u00e0 t\u1eadp kh\u1edfi, nh\u01b0 v\u1eady l\u00e0 nh\u01a1n duy\u00ean c\u1ee7a th\u1ee9c, t\u1ee9c l\u00e0 danh s\u1eafc.<\/p>\n – N\u00e0y Ananda, trong gi\u1edbi h\u1ea1n con ng\u01b0\u1eddi \u0111\u01b0\u1ee3c sanh, con ng\u01b0\u1eddi \u0111\u01b0\u1ee3c gi\u00e0, con ng\u01b0\u1eddi \u0111\u01b0\u1ee3c ch\u1ebft, con ng\u01b0\u1eddi \u0111\u01b0\u1ee3c di\u1ec7t, hay con ng\u01b0\u1eddi \u0111\u01b0\u1ee3c t\u00e1i sanh, trong gi\u1edbi h\u1ea1n \u1ea5y l\u00e0 danh m\u1ee5c \u0111\u1ea1o, trong gi\u1edbi h\u1ea1n \u1ea5y l\u00e0 ng\u00f4n ng\u1eef \u0111\u1ea1o, trong gi\u1edbi h\u1ea1n \u1ea5y l\u00e0 thi thi\u1ebft \u0111\u1ea1o, trong gi\u1edbi h\u1ea1n \u1ea5y l\u00e0 tu\u1ec7 gi\u1edbi, trong gi\u1edbi h\u1ea1n \u1ea5y l\u00e0 l\u01b0u chuy\u1ec3n lu\u00e2n h\u1ed3i hi\u1ec7n h\u1eefu tr\u1ea1ng th\u00e1i n\u00e0y tr\u1ea1ng th\u00e1i kh\u00e1c ngh\u0129a l\u00e0 danh s\u1eafc v\u00e0 th\u1ee9c.<\/p>\n 23. N\u00e0y Ananda, c\u00f3 bao nhi\u00eau l\u1eddi tuy\u00ean b\u1ed1 v\u1ec1 ng\u00e3? N\u00e0y Ananda, ho\u1eb7c ng\u00e3 \u0111\u01b0\u1ee3c tuy\u00ean b\u1ed1 l\u00e0 c\u00f3 s\u1eafc v\u00e0 h\u1ea1n l\u01b0\u1ee3ng trong c\u00e2u: “Ng\u00e3 c\u1ee7a t\u00f4i c\u00f3 s\u1eafc v\u00e0 h\u1ea1n l\u01b0\u1ee3ng”. N\u00e0y Ananda, ho\u1eb7c ng\u00e3 \u0111\u01b0\u1ee3c tuy\u00ean b\u1ed1 l\u00e0 c\u00f3 s\u1eafc v\u00e0 v\u00f4 l\u01b0\u1ee3ng trong c\u00e2u: “Ng\u00e3 c\u1ee7a t\u00f4i c\u00f3 s\u1eafc v\u00e0 v\u00f4 l\u01b0\u1ee3ng”. N\u00e0y Ananda, ho\u1eb7c ng\u00e3 \u0111\u01b0\u1ee3c tuy\u00ean b\u1ed1 l\u00e0 kh\u00f4ng c\u00f3 s\u1eafc v\u00e0 c\u00f3 h\u1ea1n l\u01b0\u1ee3ng trong c\u00e2u: “Ng\u00e3 c\u1ee7a t\u00f4i kh\u00f4ng c\u00f3 s\u1eafc v\u00e0 c\u00f3 h\u1ea1n l\u01b0\u1ee3ng”. N\u00e0y Ananda, ho\u1eb7c ng\u00e3 \u0111\u01b0\u1ee3c tuy\u00ean b\u1ed1 l\u00e0 kh\u00f4ng c\u00f3 s\u1eafc v\u00e0 v\u00f4 l\u01b0\u1ee3ng trong c\u00e2u: “Ng\u00e3 c\u1ee7a t\u00f4i kh\u00f4ng c\u00f3 s\u1eafc v\u00e0 v\u00f4 l\u01b0\u1ee3ng”.<\/p>\n 24. N\u00e0y Ananda, c\u00f3 ng\u01b0\u1eddi tuy\u00ean b\u1ed1 ng\u00e3 c\u00f3 s\u1eafc v\u00e0 c\u00f3 h\u1ea1n l\u01b0\u1ee3ng trong hi\u1ec7n t\u1ea1i, ng\u01b0\u1eddi n\u00e0y tuy\u00ean b\u1ed1 ho\u1eb7c ng\u00e3 c\u00f3 s\u1eafc v\u00e0 c\u00f3 h\u1ea1n l\u01b0\u1ee3ng trong t\u01b0\u01a1ng lai. Ho\u1eb7c nh\u01b0 th\u1ebf n\u00e0y: “Ng\u00e3 c\u1ee7a t\u00f4i kh\u00f4ng ph\u1ea3i nh\u01b0 v\u1eady, t\u00f4i s\u1ebd u\u1ed1n n\u1eafn cho nh\u01b0 v\u1eady”. N\u00e0y Ananda, s\u1ef1 vi\u1ec7c l\u00e0 nh\u01b0 v\u1eady th\u1eddi l\u1eddi tuy\u00ean b\u1ed1 v\u1ec1 t\u00e0 ki\u1ebfn ng\u00e3 c\u00f3 s\u1eafc v\u00e0 c\u00f3 h\u1ea1n l\u01b0\u1ee3ng nh\u01b0 v\u1eady l\u00e0 qu\u00e1 \u0111\u1ee7 r\u1ed3i.<\/p>\n N\u00e0y Ananda, c\u00f3 ng\u01b0\u1eddi tuy\u00ean b\u1ed1 ng\u00e3 c\u00f3 s\u1eafc v\u00e0 v\u00f4 l\u01b0\u1ee3ng ng\u01b0\u1eddi n\u00e0y tuy\u00ean b\u1ed1 ho\u1eb7c ng\u00e3 c\u00f3 s\u1eafc v\u00e0 v\u00f4 l\u01b0\u1ee3ng trong hi\u1ec7n t\u1ea1i, ho\u1eb7c ng\u00e3 c\u00f3 s\u1eafc v\u00e0 v\u00f4 l\u01b0\u1ee3ng trong t\u01b0\u01a1ng lai. Ho\u1eb7c nh\u01b0 th\u1ebf n\u00e0y: “Ng\u00e3 c\u1ee7a t\u00f4i kh\u00f4ng ph\u1ea3i nh\u01b0 v\u1eady, t\u00f4i s\u1ebd u\u1ed1n n\u1eafn cho nh\u01b0 v\u1eady”. N\u00e0y Ananda, s\u1ef1 vi\u1ec7c l\u00e0 nh\u01b0 v\u1eady th\u1eddi l\u1eddi tuy\u00ean b\u1ed1 v\u1ec1 t\u00e0 ki\u1ebfn ng\u00e3 c\u00f3 s\u1eafc v\u00e0 v\u00f4 l\u01b0\u1ee3ng nh\u01b0 v\u1eady l\u00e0 qu\u00e1 \u0111\u1ee7 r\u1ed3i.<\/p>\n N\u00e0y Ananda, c\u00f3 ng\u01b0\u1eddi tuy\u00ean b\u1ed1 ng\u00e3 kh\u00f4ng c\u00f3 s\u1eafc v\u00e0 c\u00f3 h\u1ea1n l\u01b0\u1ee3ng, ng\u01b0\u1eddi n\u00e0y tuy\u00ean b\u1ed1 ho\u1eb7c ng\u00e3 kh\u00f4ng c\u00f3 s\u1eafc v\u00e0 c\u00f3 h\u1ea1n l\u01b0\u1ee3ng trong hi\u1ec7n t\u1ea1i ho\u1eb7c ng\u00e3 kh\u00f4ng c\u00f3 s\u1eafc v\u00e0 c\u00f3 h\u1ea1n l\u01b0\u1ee3ng trong t\u01b0\u01a1ng lai… ho\u1eb7c ng\u00e3 kh\u00f4ng c\u00f3 s\u1eafc v\u00e0 v\u00f4 l\u01b0\u1ee3ng trong t\u01b0\u01a1ng lai. Ho\u1eb7c nh\u01b0 th\u1ebf n\u00e0y: “Ng\u00e3 c\u1ee7a t\u00f4i kh\u00f4ng ph\u1ea3i nh\u01b0 v\u1eady, t\u00f4i s\u1ebd u\u1ed1n n\u1eafn cho nh\u01b0 v\u1eady”. N\u00e0y Ananda, s\u1ef1 vi\u1ec7c l\u00e0 nh\u01b0 v\u1eady th\u1eddi l\u1eddi tuy\u00ean b\u1ed1 v\u1ec1 t\u00e0 ki\u1ebfn ng\u00e3 c\u00f3 s\u1eafc v\u00e0 v\u00f4 l\u01b0\u1ee3ng nh\u01b0 v\u1eady l\u00e0 qu\u00e1 \u0111\u1ee7 r\u1ed3i. N\u00e0y Ananda, nh\u01b0 v\u1eady, l\u00e0 c\u00f3 b\u1ea5y nhi\u00eau l\u1eddi tuy\u00ean b\u1ed1 v\u1ec1 ng\u00e3.<\/p>\n 25. N\u00e0y Ananda, c\u00f3 bao nhi\u00eau l\u1eddi kh\u00f4ng tuy\u00ean b\u1ed1 v\u1ec1 ng\u00e3? N\u00e0y Ananda, ho\u1eb7c ng\u00e3 kh\u00f4ng \u0111\u01b0\u1ee3c tuy\u00ean b\u1ed1 l\u00e0 c\u00f3 s\u1eafc v\u00e0 c\u00f3 h\u1ea1n l\u01b0\u1ee3ng trong c\u00e2u: “Ng\u00e3 c\u1ee7a t\u00f4i c\u00f3 s\u1eafc v\u00e0 c\u00f3 h\u1ea1n l\u01b0\u1ee3ng”. N\u00e0y Ananda, ho\u1eb7c ng\u00e3 kh\u00f4ng \u0111\u01b0\u1ee3c tuy\u00ean b\u1ed1 l\u00e0 c\u00f3 s\u1eafc v\u00e0 v\u00f4 l\u01b0\u1ee3ng trong c\u00e2u: “Ng\u00e3 c\u1ee7a t\u00f4i c\u00f3 s\u1eafc v\u00e0 v\u00f4 l\u01b0\u1ee3ng”. N\u00e0y Ananda, ho\u1eb7c ng\u00e3 kh\u00f4ng \u0111\u01b0\u1ee3c tuy\u00ean b\u1ed1 l\u00e0 kh\u00f4ng c\u00f3 s\u1eafc v\u00e0 c\u00f3 h\u1ea1n l\u01b0\u1ee3ng trong c\u00e2u: “Ng\u00e3 c\u1ee7a t\u00f4i kh\u00f4ng c\u00f3 s\u1eafc v\u00e0 c\u00f3 h\u1ea1n l\u01b0\u1ee3ng”. N\u00e0y Ananda, ho\u1eb7c ng\u00e3 kh\u00f4ng \u0111\u01b0\u1ee3c tuy\u00ean b\u1ed1 l\u00e0 kh\u00f4ng c\u00f3 s\u1eafc v\u00e0 v\u00f4 l\u01b0\u1ee3ng trong c\u00e2u: “Ng\u00e3 c\u1ee7a t\u00f4i kh\u00f4ng c\u00f3 s\u1eafc v\u00e0 v\u00f4 l\u01b0\u1ee3ng”.<\/p>\n 26. N\u00e0y Ananda, c\u00f3 ng\u01b0\u1eddi kh\u00f4ng tuy\u00ean b\u1ed1 ng\u00e3 c\u00f3 s\u1eafc v\u00e0 c\u00f3 h\u1ea1n l\u01b0\u1ee3ng, ng\u01b0\u1eddi n\u00e0y kh\u00f4ng tuy\u00ean b\u1ed1, ho\u1eb7c ng\u00e3 c\u00f3 s\u1eafc v\u00e0 c\u00f3 h\u1ea1n l\u01b0\u1ee3ng trong hi\u1ec7n t\u1ea1i, ho\u1eb7c ng\u00e3 c\u00f3 s\u1eafc v\u00e0 c\u00f3 h\u1ea1n l\u01b0\u1ee3ng trong t\u01b0\u01a1ng lai. Ho\u1eb7c kh\u00f4ng nh\u01b0 th\u1ebf n\u00e0y: “Ng\u00e3 c\u1ee7a t\u00f4i kh\u00f4ng ph\u1ea3i nh\u01b0 v\u1eady, t\u00f4i s\u1ebd u\u1ed1n n\u1eafn cho nh\u01b0 v\u1eady”. N\u00e0y Ananda, s\u1ef1 vi\u1ec7c l\u00e0 nh\u01b0 v\u1eady th\u1eddi l\u1eddi kh\u00f4ng tuy\u00ean b\u1ed1 v\u1ec1 t\u00e0 ki\u1ebfn ng\u00e3 c\u00f3 s\u1eafc v\u00e0 c\u00f3 h\u1ea1n l\u01b0\u1ee3ng nh\u01b0 v\u1eady l\u00e0 qu\u00e1 \u0111\u1ee7 r\u1ed3i.<\/p>\n N\u00e0y Ananda, c\u00f3 ng\u01b0\u1eddi kh\u00f4ng tuy\u00ean b\u1ed1 ng\u00e3 c\u00f3 s\u1eafc v\u00e0 v\u00f4 l\u01b0\u1ee3ng, ng\u01b0\u1eddi n\u00e0y kh\u00f4ng tuy\u00ean b\u1ed1 ho\u1eb7c ng\u00e3 c\u00f3 s\u1eafc v\u00e0 v\u00f4 l\u01b0\u1ee3ng trong hi\u1ec7n t\u1ea1i, ho\u1eb7c ng\u00e3 c\u00f3 s\u1eafc v\u00e0 v\u00f4 l\u01b0\u1ee3ng trong t\u01b0\u01a1ng lai. Ho\u1eb7c kh\u00f4ng nh\u01b0 th\u1ebf n\u00e0y. “Ng\u00e3 c\u1ee7a t\u00f4i kh\u00f4ng ph\u1ea3i nh\u01b0 v\u1eady, t\u00f4i s\u1ebd u\u1ed1n n\u1eafn cho nh\u01b0 v\u1eady”. N\u00e0y Ananda, s\u1ef1 vi\u1ec7c l\u00e0 nh\u01b0 v\u1eady th\u1eddi l\u1eddi kh\u00f4ng tuy\u00ean b\u1ed1 v\u1ec1 t\u00e0 ki\u1ebfn ng\u00e3 c\u00f3 s\u1eafc v\u00e0 v\u00f4 l\u01b0\u1ee3ng nh\u01b0 v\u1eady l\u00e0 qu\u00e1 \u0111\u1ee7 r\u1ed3i.<\/p>\n N\u00e0y Ananda, c\u00f3 ng\u01b0\u1eddi kh\u00f4ng tuy\u00ean b\u1ed1 ng\u00e3 kh\u00f4ng c\u00f3 s\u1eafc v\u00e0 c\u00f3 h\u1ea1n l\u01b0\u1ee3ng, ng\u01b0\u1eddi n\u00e0y tuy\u00ean b\u1ed1, ho\u1eb7c ng\u00e3 kh\u00f4ng c\u00f3 s\u1eafc v\u00e0 c\u00f3 h\u1ea1n l\u01b0\u1ee3ng trong hi\u1ec7n t\u1ea1i, ho\u1eb7c ng\u00e3 kh\u00f4ng c\u00f3 s\u1eafc v\u00e0 c\u00f3 h\u1ea1n l\u01b0\u1ee3ng trong t\u01b0\u01a1ng lai. Ho\u1eb7c kh\u00f4ng nh\u01b0 th\u1ebf n\u00e0y: “Ng\u00e3 c\u1ee7a t\u00f4i kh\u00f4ng ph\u1ea3i nh\u01b0 v\u1eady, t\u00f4i s\u1ebd u\u1ed1n n\u1eafn cho nh\u01b0 v\u1eady”. N\u00e0y Ananda, s\u1ef1 vi\u1ec7c l\u00e0 nh\u01b0 v\u1eady th\u1eddi l\u1eddi kh\u00f4ng tuy\u00ean b\u1ed1 v\u1ec1 t\u00e0 ki\u1ebfn ng\u00e3 kh\u00f4ng c\u00f3 s\u1eafc v\u00e0 c\u00f3 h\u1ea1n l\u01b0\u1ee3ng nh\u01b0 v\u1eady l\u00e0 qu\u00e1 \u0111\u1ee7 r\u1ed3i.<\/p>\n N\u00e0y Ananda, c\u00f3 ng\u01b0\u1eddi kh\u00f4ng tuy\u00ean b\u1ed1 ng\u00e3 kh\u00f4ng c\u00f3 s\u1eafc v\u00e0 v\u00f4 l\u01b0\u1ee3ng, ng\u01b0\u1eddi n\u00e0y kh\u00f4ng tuy\u00ean b\u1ed1 ng\u00e3 kh\u00f4ng c\u00f3 s\u1eafc v\u00e0 v\u00f4 l\u01b0\u1ee3ng trong hi\u1ec7n t\u1ea1i, ho\u1eb7c ng\u00e3 kh\u00f4ng c\u00f3 s\u1eafc v\u00e0 v\u00f4 l\u01b0\u1ee3ng trong t\u01b0\u01a1ng lai. Ho\u1eb7c kh\u00f4ng nh\u01b0 th\u1ebf n\u00e0y: “Ng\u00e3 c\u1ee7a t\u00f4i kh\u00f4ng ph\u1ea3i nh\u01b0 v\u1eady, t\u00f4i s\u1ebd u\u1ed1n n\u1eafn cho nh\u01b0 v\u1eady”. N\u00e0y Ananda, s\u1ef1 vi\u1ec7c l\u00e0 nh\u01b0 v\u1eady th\u1eddi l\u1eddi kh\u00f4ng tuy\u00ean b\u1ed1 v\u1ec1 t\u00e0 ki\u1ebfn ng\u00e3 c\u00f3 s\u1eafc v\u00e0 v\u00f4 l\u01b0\u1ee3ng nh\u01b0 v\u1eady l\u00e0 qu\u00e1 \u0111\u1ee7 r\u1ed3i.<\/p>\n N\u00e0y Ananda, nh\u01b0 v\u1eady l\u00e0 c\u00f3 b\u1ea5y nhi\u00eau l\u1eddi kh\u00f4ng tuy\u00ean b\u1ed1 v\u1ec1 ng\u00e3.<\/p>\n 27. N\u00e0y Ananda, d\u01b0\u1edbi bao nhi\u00eau h\u00ecnh th\u1ee9c, ng\u00e3 \u0111\u01b0\u1ee3c quan ni\u1ec7m? N\u00e0y Ananda, ng\u00e3 \u0111\u01b0\u1ee3c quan ni\u1ec7m nh\u01b0 th\u1ecd trong c\u00e2u: “Ng\u00e3 c\u1ee7a t\u00f4i l\u00e0 th\u1ecd”. Hay tr\u00e1i l\u1ea1i: “Ng\u00e3 c\u1ee7a t\u00f4i kh\u00f4ng ph\u1ea3i l\u00e0 th\u1ecd, ng\u00e3 c\u1ee7a t\u00f4i kh\u00f4ng c\u00f3 c\u1ea3m th\u1ecd”. N\u00e0y Ananda, ho\u1eb7c ng\u00e3 \u0111\u01b0\u1ee3c quan ni\u1ec7m nh\u01b0 trong c\u00e2u: “Ng\u00e3 c\u1ee7a t\u00f4i kh\u00f4ng ph\u1ea3i l\u00e0 th\u1ecd, c\u0169ng kh\u00f4ng ph\u1ea3i l\u00e0 kh\u00f4ng c\u00f3 c\u1ea3m th\u1ecd; ng\u00e3 c\u1ee7a t\u00f4i c\u00f3 c\u1ea3m th\u1ecd, ng\u00e3 c\u1ee7a t\u00f4i c\u00f3 kh\u1ea3 n\u0103ng c\u1ea3m th\u1ecd”. Nh\u01b0 v\u1eady, n\u00e0y Ananda, ng\u00e3 \u0111\u01b0\u1ee3c quan ni\u1ec7m.<\/p>\n 28. N\u00e0y Ananda, ai n\u00f3i: “ng\u00e3 c\u1ee7a t\u00f4i l\u00e0 th\u1ecd”. Ng\u01b0\u1eddi \u1ea5y c\u1ea7n \u0111\u01b0\u1ee3c tr\u1ea3 l\u1eddi: “N\u00e0y Hi\u1ec1n gi\u1ea3, c\u00f3 ba lo\u1ea1i c\u1ea3m th\u1ecd, l\u1ea1c th\u1ecd, kh\u1ed5 th\u1ecd, b\u1ea5t kh\u1ed5 b\u1ea5t l\u1ea1c th\u1ecd. Trong ba lo\u1ea1i th\u1ecd n\u00e0y, lo\u1ea1i n\u00e0o \u00f4ng xem l\u00e0 ng\u00e3?”<\/p>\n N\u00e0y Ananda, khi c\u1ea3m gi\u00e1c m\u1ed9t l\u1ea1c th\u1ecd, ch\u00fang ta kh\u00f4ng c\u1ea3m gi\u00e1c m\u1ed9t kh\u1ed5 th\u1ecd, kh\u00f4ng c\u1ea3m gi\u00e1c m\u1ed9t b\u1ea5t kh\u1ed5 b\u1ea5t l\u1ea1c th\u1ecd, khi \u1ea5y ch\u1ec9 c\u1ea3m gi\u00e1c m\u1ed9t l\u1ea1c th\u1ecd th\u00f4i. N\u00e0y Ananda, khi c\u1ea3m gi\u00e1c m\u1ed9t kh\u1ed5 th\u1ecd, ch\u00fang ta kh\u00f4ng c\u1ea3m gi\u00e1c m\u1ed9t l\u1ea1c th\u1ecd, kh\u00f4ng c\u1ea3m gi\u00e1c m\u1ed9t b\u1ea5t kh\u1ed5 b\u1ea5t l\u1ea1c th\u1ecd, khi \u1ea5y ch\u1ec9 c\u1ea3m gi\u00e1c m\u1ed9t kh\u1ed5 th\u1ecd th\u00f4i. N\u00e0y Ananda, khi c\u1ea3m gi\u00e1c m\u1ed9t b\u1ea5t kh\u1ed5 b\u1ea5t l\u1ea1c th\u1ecd, ch\u00fang ta kh\u00f4ng c\u1ea3m gi\u00e1c m\u1ed9t l\u1ea1c th\u1ecd, kh\u00f4ng c\u1ea3m gi\u00e1c m\u1ed9t kh\u1ed5 th\u1ecd, khi \u1ea5y ch\u1ec9 c\u1ea3m gi\u00e1c m\u1ed9t b\u1ea5t kh\u1ed5 b\u1ea5t l\u1ea1c th\u1ecd th\u00f4i.<\/p>\n 29. L\u1ea1i n\u1eefa, n\u00e0y Ananda, l\u1ea1c th\u1ecd l\u00e0 v\u00f4 th\u01b0\u1eddng, h\u1eefu vi, l\u00e0 ph\u00e1p duy\u00ean kh\u1edfi, l\u00e0 ph\u00e1p \u0111o\u1ea1n ho\u1ea1i, l\u00e0 ph\u00e1p \u0111o\u1ea1n di\u1ec7t, l\u00e0 ph\u00e1p ly d\u1ee5c, l\u00e0 ph\u00e1p di\u1ec7t t\u1eadn. N\u00e0y Ananda, kh\u1ed5 th\u1ecd l\u00e0 v\u00f4 th\u01b0\u1eddng, h\u1eefu vi, l\u00e0 ph\u00e1p duy\u00ean kh\u1edfi, l\u00e0 ph\u00e1p \u0111o\u1ea1n ho\u1ea1i, l\u00e0 ph\u00e1p \u0111o\u1ea1n di\u1ec7t, l\u00e0 ph\u00e1p ly d\u1ee5c, l\u00e0 ph\u00e1p di\u1ec7t t\u1eadn. N\u00e0y Ananda, b\u1ea5t kh\u1ed5 b\u1ea5t l\u1ea1c th\u1ecd l\u00e0 v\u00f4 th\u01b0\u1eddng, h\u1eefu vi, l\u00e0 ph\u00e1p duy\u00ean kh\u1edfi, l\u00e0 ph\u00e1p \u0111o\u1ea1n ho\u1ea1i, l\u00e0 ph\u00e1p \u0111o\u1ea1n di\u1ec7t, l\u00e0 ph\u00e1p ly d\u1ee5c, l\u00e0 ph\u00e1p di\u1ec7t t\u1eadn. Khi c\u1ea3m gi\u00e1c m\u1ed9t l\u1ea1c th\u1ecd m\u00e0 n\u00f3i r\u1eb1ng: “\u00d0\u00f3 l\u00e0 ng\u00e3 c\u1ee7a t\u00f4i”, th\u1eddi khi l\u1ea1c th\u1ecd \u1ea5y di\u1ec7t m\u1ea5t ng\u01b0\u1eddi \u1ea5y c\u0169ng ngh\u0129 r\u1eb1ng: “Ng\u00e3 c\u1ee7a t\u00f4i c\u0169ng di\u1ec7t”. Khi c\u1ea3m gi\u00e1c m\u1ed9t kh\u1ed5 th\u1ecd m\u00e0 n\u00f3i r\u1eb1ng: “\u00d0\u00f3 l\u00e0 ng\u00e3 c\u1ee7a t\u00f4i”, th\u1eddi khi kh\u1ed5 th\u1ecd \u1ea5y di\u1ec7t m\u1ea5t ng\u01b0\u1eddi \u1ea5y c\u0169ng ngh\u0129 r\u1eb1ng: “Ng\u00e3 c\u1ee7a t\u00f4i c\u0169ng di\u1ec7t”. Khi c\u1ea3m gi\u00e1c m\u1ed9t b\u1ea5t kh\u1ed5 b\u1ea5t l\u1ea1c th\u1ecd m\u00e0 n\u00f3i r\u1eb1ng: “\u00d0\u00f3 l\u00e0 ng\u00e3 c\u1ee7a t\u00f4i”, th\u1eddi khi b\u1ea5t kh\u1ed5 b\u1ea5t l\u1ea1c th\u1ecd \u1ea5y di\u1ec7t m\u1ea5t, ng\u01b0\u1eddi \u1ea5y c\u0169ng ngh\u0129 r\u1eb1ng: “Ng\u00e3 c\u1ee7a t\u00f4i c\u0169ng di\u1ec7t”.<\/p>\n V\u1eady nh\u1eefng ai n\u00f3i r\u1eb1ng: “Ng\u00e3 c\u1ee7a t\u00f4i l\u00e0 th\u1ecd”, ng\u01b0\u1eddi \u1ea5y s\u1ebd xem ng\u00e3 c\u1ee7a m\u00ecnh nh\u01b0 m\u1ed9t c\u00e1i g\u00ec trong hi\u1ec7n t\u1ea1i, c\u00e1i g\u00ec \u1ea5y l\u00e0 v\u00f4 th\u01b0\u1eddng, l\u1ea1c kh\u1ed5 xen l\u1eabn, l\u00e0 ph\u00e1p sanh di\u1ec7t. Do v\u1eady, n\u00e0y Ananda, kh\u00f4ng th\u1ec3 ch\u1ea5p nh\u1eadn quan ni\u1ec7m “Ng\u00e3 c\u1ee7a t\u00f4i l\u00e0 th\u1ecd”.<\/p>\n 30. N\u00e0y Ananda, ai n\u00f3i nh\u01b0 sau: “Ng\u00e3 c\u1ee7a t\u00f4i kh\u00f4ng ph\u1ea3i l\u00e0 th\u1ecd, ng\u00e3 c\u1ee7a t\u00f4i kh\u00f4ng c\u00f3 c\u1ea3m th\u1ecd”, ng\u01b0\u1eddi \u1ea5y c\u1ea7n \u0111\u01b0\u1ee3c tr\u1ea3 l\u1eddi: “N\u00e0y Hi\u1ec1n gi\u1ea3, ch\u1ed7 n\u00e0o kh\u00f4ng c\u00f3 m\u1ed9t c\u1ea3m th\u1ecd g\u00ec c\u1ea3, ch\u1ed7 \u1ea5y c\u00f3 th\u1ec3 xem l\u00e0 “T\u00f4i c\u00f3” \u0111\u01b0\u1ee3c kh\u00f4ng?<\/p>\n – B\u1ea1ch Th\u1ebf T\u00f4n, kh\u00f4ng!<\/p>\n – Do v\u1eady, n\u00e0y Ananda, kh\u00f4ng th\u1ec3 ch\u1ea5p nh\u1eadn quan ni\u1ec7m “Ng\u00e3 c\u1ee7a t\u00f4i kh\u00f4ng ph\u1ea3i l\u00e0 th\u1ecd, ng\u00e3 c\u1ee7a t\u00f4i kh\u00f4ng c\u00f3 c\u1ea3m th\u1ecd”.<\/p>\n 31. N\u00e0y Ananda, ai n\u00f3i nh\u01b0 sau: “Ng\u00e3 c\u1ee7a t\u00f4i kh\u00f4ng ph\u1ea3i l\u00e0 th\u1ecd, ng\u00e3 c\u1ee7a t\u00f4i kh\u00f4ng ph\u1ea3i kh\u00f4ng c\u00f3 c\u1ea3m th\u1ecd; ng\u00e3 c\u1ee7a t\u00f4i c\u00f3 c\u1ea3m th\u1ecd, ng\u00e3 c\u1ee7a t\u00f4i c\u00f3 kh\u1ea3 n\u0103ng c\u1ea3m th\u1ecd”, ng\u01b0\u1eddi \u1ea5y c\u1ea7n \u0111\u01b0\u1ee3c tr\u1ea3 l\u1eddi: “N\u00e0y Hi\u1ec1n gi\u1ea3 n\u1ebfu t\u1ea5t c\u1ea3 m\u1ecdi lo\u1ea1i c\u1ea3m th\u1ecd \u0111\u1ec1u \u0111o\u1ea1n di\u1ec7t ho\u00e0n to\u00e0n, khi kh\u00f4ng c\u00f2n m\u1ed9t lo\u1ea1i c\u1ea3m th\u1ecd n\u00e0o c\u1ea3, khi th\u1ecd \u0111\u00e3 t\u1eadn di\u1ec7t, th\u1eddi \u1edf t\u1ea1i ch\u1ed7 \u1ea5y, c\u00f3 th\u1ec3 n\u00f3i: “T\u00f4i l\u00e0 nh\u01b0 v\u1eady” ch\u0103ng?”<\/p>\n – B\u1ea1ch Th\u1ebf T\u00f4n, kh\u00f4ng!<\/p>\n – Do v\u1eady, n\u00e0y Ananda, kh\u00f4ng th\u1ec3 ch\u1ea5p nh\u1eadn quan ni\u1ec7m “Ng\u00e3 c\u1ee7a t\u00f4i kh\u00f4ng ph\u1ea3i l\u00e0 th\u1ecd, ng\u00e3 c\u1ee7a t\u00f4i kh\u00f4ng ph\u1ea3i kh\u00f4ng c\u00f3 c\u1ea3m th\u1ecd; ng\u00e3 c\u1ee7a t\u00f4i c\u00f3 c\u1ea3m th\u1ecd, ng\u00e3 c\u1ee7a t\u00f4i c\u00f3 kh\u1ea3 n\u0103ng c\u1ea3m th\u1ecd”.<\/p>\n 32. N\u00e0y Ananda, khi c\u00f3 m\u1ed9t v\u1ecb T\u1ef7-kheo kh\u00f4ng quan ni\u1ec7m ng\u00e3 l\u00e0 th\u1ecd, kh\u00f4ng quan ni\u1ec7m ng\u00e3 kh\u00f4ng ph\u1ea3i th\u1ecd, kh\u00f4ng quan ni\u1ec7m: “Ng\u00e3 c\u1ee7a t\u00f4i l\u00e0 th\u1ecd, ng\u00e3 c\u1ee7a t\u00f4i c\u00f3 kh\u1ea3 n\u0103ng c\u1ea3m th\u1ecd”, khi \u1ea5y v\u1ecb n\u00e0y s\u1ebd kh\u00f4ng ch\u1ea5p tr\u01b0\u1edbc m\u1ed9t \u0111i\u1ec1u g\u00ec \u1edf tr\u00ean \u0111\u1eddi, v\u00ec kh\u00f4ng ch\u1ea5p tr\u01b0\u1edbc n\u00ean kh\u00f4ng s\u1ee3 h\u00e3i; v\u00ec kh\u00f4ng s\u1ee3 h\u00e3i n\u00ean ho\u00e0n to\u00e0n t\u1ef1 m\u00ecnh t\u1ecbch di\u1ec7t. V\u1ecb \u1ea5y bi\u1ebft sanh \u0111\u00e3 t\u1eadn, ph\u1ea1m h\u1ea1nh \u0111\u00e3 th\u00e0nh, nh\u1eefng vi\u1ec7c c\u1ea7n l\u00e0m \u0111\u00e3 l\u00e0m, sau \u0111\u1eddi n\u00e0y kh\u00f4ng c\u00f2n \u0111\u1eddi n\u00e0o kh\u00e1c n\u1eefa.<\/p>\n N\u00e0y Ananda, v\u1edbi v\u1ecb T\u1ef7-kheo c\u00f3 t\u00e2m gi\u1ea3i tho\u00e1t nh\u01b0 v\u1eady, n\u1ebfu c\u00f3 ai n\u00f3i v\u1ecb T\u1ef7-kheo \u1ea5y c\u00f3 t\u00e0 ki\u1ebfn nh\u01b0 sau: “Nh\u01b0 Lai c\u00f3 t\u1ed3n t\u1ea1i sau khi ch\u1ebft” th\u1eddi th\u1eadt ho\u00e0n to\u00e0n phi l\u00fd. Ho\u1eb7c c\u00f3 t\u00e0 ki\u1ebfn nh\u01b0 sau: “Nh\u01b0 Lai kh\u00f4ng c\u00f3 t\u1ed3n t\u1ea1i sau khi ch\u1ebft”, th\u1eddi th\u1eadt ho\u00e0n to\u00e0n phi l\u00fd. Ho\u1eb7c c\u00f3 t\u00e0 ki\u1ebfn nh\u01b0 sau: “Nh\u01b0 Lai c\u00f3 t\u1ed3n t\u1ea1i v\u00e0 kh\u00f4ng c\u00f3 t\u1ed3n t\u1ea1i sau khi ch\u1ebft”, th\u1eddi th\u1eadt ho\u00e0n to\u00e0n phi l\u00fd. Ho\u1eb7c c\u00f3 t\u00e0 ki\u1ebfn nh\u01b0 sau: “Nh\u01b0 Lai kh\u00f4ng c\u00f3 t\u1ed3n t\u1ea1i v\u00e0 kh\u00f4ng kh\u00f4ng c\u00f3 t\u1ed3n t\u1ea1i sau khi ch\u1ebft”, th\u1eddi th\u1eadt ho\u00e0n to\u00e0n phi l\u00fd. T\u1ea1i sao v\u1eady? N\u00e0y Ananda, v\u00ed d\u1ea7u c\u00f3 bao nhi\u00eau danh m\u1ee5c, bao nhi\u00eau danh m\u1ee5c \u0111\u1ea1o, d\u1ea7u c\u00f3 bao nhi\u00eau ng\u00f4n ng\u1eef, bao nhi\u00eau ng\u00f4n ng\u1eef \u0111\u1ea1o, d\u1ea7u c\u00f3 bao nhi\u00eau thi thi\u1ebft, bao nhi\u00eau thi thi\u1ebft \u0111\u1ea1o, d\u1ea7u c\u00f3 bao nhi\u00eau tr\u00ed tu\u1ec7, bao nhi\u00eau tr\u00ed tu\u1ec7 gi\u1edbi, d\u1ea7u c\u00f3 bao nhi\u00eau lu\u00e2n chuy\u1ec3n, bao nhi\u00eau v\u1eadn h\u00e0nh, v\u1edbi th\u1eafng tr\u00ed hi\u1ec3u bi\u1ebft t\u1ea5t c\u1ea3, v\u1ecb T\u1ef7-kheo \u0111\u01b0\u1ee3c gi\u1ea3i tho\u00e1t. V\u1edbi v\u1ecb T\u1ef7-kheo th\u1eafng tr\u00ed gi\u1ea3i tho\u00e1t nh\u01b0 v\u1eady m\u00e0 n\u00f3i r\u1eb1ng v\u1ecb T\u1ef7-kheo \u1ea5y kh\u00f4ng bi\u1ebft, kh\u00f4ng th\u1ea5y, th\u1eddi th\u1eadt l\u00e0 m\u1ed9t s\u1ef1 phi l\u00fd.<\/p>\n 33. N\u00e0y Ananda, c\u00f3 b\u1ea3y tr\u00fa x\u1ee9 c\u1ee7a th\u1ee9c v\u00e0 hai x\u1ee9. Th\u1ebf n\u00e0o l\u00e0 b\u1ea3y? N\u00e0y Ananda, c\u00f3 nh\u1eefng lo\u1ea1i h\u1eefu t\u00ecnh, th\u00e2n d\u1ecb lo\u1ea1i v\u00e0 t\u01b0\u1edfng d\u1ecb lo\u1ea1i, nh\u01b0 lo\u00e0i Ng\u01b0\u1eddi, m\u1ed9t s\u1ed1 ch\u01b0 Thi\u00ean v\u00e0 m\u1ed9t s\u1ed1 trong \u0111\u1ecba ng\u1ee5c. \u00d0\u00f3 l\u00e0 tr\u00fa x\u1ee9 th\u1ee9 nh\u1ea5t c\u1ee7a th\u1ee9c.<\/p>\n N\u00e0y Ananda, c\u00f3 nh\u1eefng lo\u1ea1i h\u1eefu t\u00ecnh, th\u00e2n d\u1ecb lo\u1ea1i nh\u01b0ng t\u01b0\u1edfng nh\u1ea5t lo\u1ea1i, nh\u01b0 c\u00e1c v\u1ecb Ph\u1ea1m Ch\u00fang thi\u00ean \u0111\u01b0\u1ee3c sanh v\u00e0o c\u00f5i \u1ea5y, nh\u1edd s\u01a1 Thi\u1ec1n. \u00d0\u00f3 l\u00e0 tr\u00fa x\u1ee9 th\u1ee9 hai c\u1ee7a th\u1ee9c.<\/p>\n N\u00e0y Ananda, c\u00f3 nh\u1eefng lo\u1ea1i h\u1eefu t\u00ecnh, th\u00e2n nh\u1ea5t lo\u1ea1i nh\u01b0ng t\u01b0\u1edfng d\u1ecb lo\u1ea1i, nh\u01b0 c\u00e1c v\u1ecb Quang \u00c2m thi\u00ean (Abhassar\u00e0). \u00d0\u00f3 l\u00e0 tr\u00fa x\u1ee9 th\u1ee9 ba c\u1ee7a th\u1ee9c.<\/p>\n N\u00e0y Ananda, c\u00f3 nh\u1eefng lo\u1ea1i h\u1eefu t\u00ecnh, th\u00e2n nh\u1ea5t lo\u1ea1i v\u00e0 t\u01b0\u1edfng c\u0169ng nh\u1ea5t lo\u1ea1i, nh\u01b0 c\u00e1c v\u1ecb Bi\u1ebfn T\u1ecbnh thi\u00ean (Subhakinna). \u00d0\u00f3 l\u00e0 tr\u00fa x\u1ee9 th\u1ee9 t\u01b0 c\u1ee7a th\u1ee9c. N\u00e0y Ananda, c\u00f3 nh\u1eefng lo\u1ea1i h\u1eefu t\u00ecnh, v\u01b0\u1ee3t ra kh\u1ecfi t\u1ea5t c\u1ea3 s\u1eafc t\u01b0\u1edfng, \u0111o\u1ea1n tr\u1eeb t\u1ea5t c\u1ea3 h\u1eefu \u0111\u1ed1i t\u01b0\u1edfng, kh\u00f4ng suy t\u01b0 \u0111\u1ebfn m\u1ecdi d\u1ecb lo\u1ea1i t\u01b0\u1edfng, ch\u1ec9 c\u00f3 t\u01b0\u1edfng “H\u01b0 kh\u00f4ng l\u00e0 v\u00f4 bi\u00ean”, \u0111\u01b0\u1ee3c sanh v\u00e0o c\u00f5i H\u01b0 kh\u00f4ng v\u00f4 bi\u00ean x\u1ee9. \u00d0\u00f3 l\u00e0 tr\u00fa x\u1ee9 th\u1ee9 n\u0103m c\u1ee7a th\u1ee9c. N\u00e0y Ananda, c\u00f3 nh\u1eefng lo\u1ea1i h\u1eefu t\u00ecnh ho\u00e0n to\u00e0n v\u01b0\u1ee3t ra kh\u1ecfi Kh\u00f4ng v\u00f4 bi\u00ean x\u1ee9, ch\u1ec9 c\u00f3 t\u01b0\u1edfng “Th\u1ee9c l\u00e0 v\u00f4 bi\u00ean”, \u0111\u01b0\u1ee3c sanh v\u00e0o c\u00f5i Th\u1ee9c v\u00f4 bi\u00ean x\u1ee9. \u00d0\u00f3 l\u00e0 tr\u00fa x\u1ee9 th\u1ee9 s\u00e1u c\u1ee7a th\u1ee9c.<\/p>\n N\u00e0y Ananda, c\u00f3 nh\u1eefng lo\u1ea1i h\u1eefu t\u00ecnh, ho\u00e0n to\u00e0n v\u01b0\u1ee3t ra kh\u1ecfi Th\u1ee9c v\u00f4 bi\u00ean x\u1ee9, ch\u1ec9 c\u00f3 t\u01b0\u1edfng “V\u00f4 s\u1edf h\u1eefu”, \u0111\u01b0\u1ee3c sanh v\u00e0o c\u00f5i V\u00f4 s\u1edf h\u1eefu x\u1ee9. \u00d0\u00f3 l\u00e0 tr\u00fa x\u1ee9 th\u1ee9 b\u1ea3y c\u1ee7a th\u1ee9c.<\/p>\n Hai x\u1ee9 l\u00e0 V\u00f4 t\u01b0\u1edfng h\u1eefu t\u00ecnh x\u1ee9 v\u00e0 Phi t\u01b0\u1edfng phi phi t\u01b0\u1edfng x\u1ee9.<\/p>\n 34. N\u00e0y Ananda, trong th\u1ee9c tr\u00fa x\u1ee9 th\u1ee9 nh\u1ea5t c\u00f3 th\u00e2n d\u1ecb lo\u1ea1i v\u00e0 t\u01b0\u1edfng d\u1ecb lo\u1ea1i n\u00e0y, nh\u01b0 lo\u00e0i Ng\u01b0\u1eddi, m\u1ed9t s\u1ed1 ch\u01b0 Thi\u00ean v\u00e0 m\u1ed9t s\u1ed1 h\u1eefu t\u00ecnh trong \u0111\u1ecba ng\u1ee5c. N\u00e0y Ananda n\u1ebfu c\u00f3 ai hi\u1ec3u \u0111\u01b0\u1ee3c tr\u00fa x\u1ee9 n\u00e0y, hi\u1ec3u \u0111\u01b0\u1ee3c s\u1ef1 t\u1eadp kh\u1edfi, hi\u1ec3u \u0111\u01b0\u1ee3c s\u1ef1 \u0111o\u1ea1n di\u1ec7t, hi\u1ec3u \u0111\u01b0\u1ee3c v\u1ecb ng\u1ecdt, hi\u1ec3u \u0111\u01b0\u1ee3c s\u1ef1 nguy hi\u1ec3m v\u00e0 hi\u1ec3u \u0111\u01b0\u1ee3c s\u1ef1 xu\u1ea5t ly c\u1ee7a tr\u00fa x\u1ee9 n\u00e0y, m\u1ed9t v\u1ecb nh\u01b0 v\u1eady c\u00f3 th\u1ec3 c\u00f2n hoan h\u1ef7 \u01b0a th\u00edch tr\u00fa x\u1ee9 n\u00e0y kh\u00f4ng?<\/p>\n – B\u1ea1ch Th\u1ebf T\u00f4n, kh\u00f4ng!<\/p>\n – N\u00e0y Ananda, trong th\u1ee9c tr\u00fa x\u1ee9 th\u1ee9 hai … th\u1ee9 ba … th\u1ee9 t\u01b0 … th\u1ee9 n\u0103m … th\u1ee9 s\u00e1u … N\u00e0y Ananda, trong th\u1ee9c tr\u00fa x\u1ee9 th\u1ee9 b\u1ea3y, ho\u00e0n to\u00e0n v\u01b0\u1ee3t ra kh\u1ecfi Th\u1ee9c v\u00f4 bi\u00ean x\u1ee9, ch\u1ec9 c\u00f3 t\u01b0\u1edfng “V\u00f4 s\u1edf h\u1eefu”, \u0111\u01b0\u1ee3c sanh v\u00e0o c\u00f5i V\u00f4 s\u1edf h\u1eefu x\u1ee9. N\u00e0y Ananda n\u1ebfu c\u00f3 ai hi\u1ec3u \u0111\u01b0\u1ee3c tr\u00fa x\u1ee9 n\u00e0y, hi\u1ec3u \u0111\u01b0\u1ee3c s\u1ef1 t\u1eadp kh\u1edfi, hi\u1ec3u \u0111\u01b0\u1ee3c s\u1ef1 \u0111o\u1ea1n di\u1ec7t, hi\u1ec3u \u0111\u01b0\u1ee3c s\u1ef1 t\u1eadp kh\u1edfi, hi\u1ec3u \u0111\u01b0\u1ee3c s\u1ef1 \u0111o\u1ea1n di\u1ec7t, hi\u1ec3u \u0111\u01b0\u1ee3c v\u1ecb ng\u1ecdt, hi\u1ec3u \u0111\u01b0\u1ee3c s\u1ef1 nguy hi\u1ec3m v\u00e0 hi\u1ec3u \u0111\u01b0\u1ee3c s\u1ef1 xu\u1ea5t ly c\u1ee7a tr\u00fa x\u1ee9 n\u00e0y, m\u1ed9t v\u1ecb nh\u01b0 v\u1eady c\u00f3 th\u1ec3 c\u00f2n hoan h\u1ef7 \u01b0a th\u00edch tr\u00fa x\u1ee9 n\u00e0y kh\u00f4ng?<\/p>\n – B\u1ea1ch Th\u1ebf T\u00f4n, kh\u00f4ng!<\/p>\n – N\u00e0y Ananda, v\u1edbi V\u00f4 t\u01b0\u1edfng h\u1eefu t\u00ecnh x\u1ee9 n\u00e0y, n\u00e0y Ananda, n\u1ebfu c\u00f3 ai hi\u1ec3u \u0111\u01b0\u1ee3c tr\u00fa x\u1ee9 n\u00e0y, hi\u1ec3u \u0111\u01b0\u1ee3c s\u1ef1 t\u1eadp kh\u1edfi, hi\u1ec3u \u0111\u01b0\u1ee3c s\u1ef1 \u0111o\u1ea1n di\u1ec7t, hi\u1ec3u \u0111\u01b0\u1ee3c v\u1ecb ng\u1ecdt, hi\u1ec3u \u0111\u01b0\u1ee3c s\u1ef1 nguy hi\u1ec3m v\u00e0 hi\u1ec3u \u0111\u01b0\u1ee3c s\u1ef1 xu\u1ea5t ly c\u1ee7a tr\u00fa x\u1ee9 n\u00e0y, m\u1ed9t v\u1ecb nh\u01b0 v\u1eady c\u00f3 th\u1ec3 c\u00f2n hoan h\u1ef7 \u01b0a th\u00edch tr\u00fa x\u1ee9 n\u00e0y kh\u00f4ng?<\/p>\n – B\u1ea1ch Th\u1ebf T\u00f4n, kh\u00f4ng!<\/p>\n – N\u00e0y Ananda, v\u1edbi Phi t\u01b0\u1edfng phi phi t\u01b0\u1edfng x\u1ee9 n\u00e0y, n\u00e0y Ananda n\u1ebfu c\u00f3 ai hi\u1ec3u \u0111\u01b0\u1ee3c tr\u00fa x\u1ee9 n\u00e0y, hi\u1ec3u \u0111\u01b0\u1ee3c s\u1ef1 t\u1eadp kh\u1edfi, hi\u1ec3u \u0111\u01b0\u1ee3c s\u1ef1 \u0111o\u1ea1n di\u1ec7t, hi\u1ec3u \u0111\u01b0\u1ee3c v\u1ecb ng\u1ecdt, hi\u1ec3u \u0111\u01b0\u1ee3c s\u1ef1 nguy hi\u1ec3m v\u00e0 hi\u1ec3u \u0111\u01b0\u1ee3c s\u1ef1 xu\u1ea5t ly c\u1ee7a tr\u00fa x\u1ee9 n\u00e0y, m\u1ed9t v\u1ecb nh\u01b0 v\u1eady c\u00f3 th\u1ec3 c\u00f2n hoan h\u1ef7 \u01b0a th\u00edch tr\u00fa x\u1ee9 n\u00e0y kh\u00f4ng?<\/p>\n – B\u1ea1ch Th\u1ebf T\u00f4n, kh\u00f4ng!<\/p>\n – N\u00e0y Ananda, b\u1edfi b\u1ea3y th\u1ee9c tr\u00fa x\u1ee9 v\u00e0 hai x\u1ee9 n\u00e0y, n\u1ebfu c\u00f3 v\u1ecb T\u1ef7-kheo \u0111\u00e3 nh\u01b0 ch\u01a1n hi\u1ec3u \u0111\u01b0\u1ee3c t\u1eadp kh\u1edfi, \u0111o\u1ea1n tr\u1eeb, v\u1ecb ng\u1ecdt, s\u1ef1 nguy hi\u1ec3m, xu\u1ea5t ly c\u1ee7a ch\u00fang, nh\u1edd kh\u00f4ng c\u00f2n ch\u1ea5p th\u1ee7, v\u1ecb n\u00e0y \u0111\u01b0\u1ee3c gi\u1ea3i tho\u00e1t. N\u00e0y Ananda, v\u1ecb T\u1ef7-kheo nh\u01b0 v\u1eady \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0 Tu\u1ec7 gi\u1ea3i tho\u00e1t.<\/p>\n 35. N\u00e0y Ananda, c\u00f3 t\u00e1m gi\u1ea3i tho\u00e1t. Th\u1ebf n\u00e0o l\u00e0 t\u00e1m?<\/p>\n T\u1ef1 m\u00ecnh c\u00f3 s\u1eafc, th\u1ea5y c\u00e1c s\u1eafc; \u0111\u00f3 l\u00e0 s\u1ef1 gi\u1ea3i tho\u00e1t th\u1ee9 nh\u1ea5t.<\/p>\n Qu\u00e1n t\u01b0\u1edfng n\u1ed9i s\u1eafc l\u00e0 v\u00f4 s\u1eafc, th\u1ea5y c\u00e1c ngo\u1ea1i s\u1eafc; \u0111\u00f3 l\u00e0 s\u1ef1 gi\u1ea3i tho\u00e1t th\u1ee9 hai.<\/p>\n Qu\u00e1n t\u01b0\u1edfng (s\u1eafc l\u00e0) t\u1ecbnh, ch\u00fa t\u00e2m tr\u00ean suy t\u01b0\u1edfng \u1ea5y; \u0111\u00f3 l\u00e0 s\u1ef1 gi\u1ea3i tho\u00e1t th\u1ee9 ba.<\/p>\n V\u01b0\u1ee3t kh\u1ecfi ho\u00e0n to\u00e0n s\u1eafc t\u01b0\u1edfng, di\u1ec7t tr\u1eeb c\u00e1c t\u01b0\u1edfng h\u1eefu \u0111\u1ed1i, kh\u00f4ng t\u00e1c \u00fd \u0111\u1ebfn nh\u1eefng t\u01b0\u1edfng kh\u00e1c bi\u1ec7t, v\u1edbi suy t\u01b0 “h\u01b0 kh\u00f4ng l\u00e0 v\u00f4 bi\u00ean”, ch\u1ee9ng v\u00e0 tr\u00fa Kh\u00f4ng v\u00f4 bi\u00ean x\u1ee9; \u0111\u00f3 l\u00e0 s\u1ef1 gi\u1ea3i tho\u00e1t th\u1ee9 t\u01b0.<\/p>\n V\u01b0\u1ee3t kh\u1ecfi ho\u00e0n to\u00e0n Kh\u00f4ng v\u00f4 bi\u00ean x\u1ee9, v\u1edbi suy t\u01b0 “th\u1ee9c l\u00e0 v\u00f4 bi\u00ean”, ch\u1ee9ng v\u00e0 tr\u00fa Th\u1ee9c v\u00f4 bi\u00ean x\u1ee9; \u0111\u00f3 l\u00e0 gi\u1ea3i tho\u00e1t th\u1ee9 n\u0103m.<\/p>\n V\u01b0\u1ee3t kh\u1ecfi ho\u00e0n to\u00e0n Th\u1ee9c v\u00f4 bi\u00ean x\u1ee9, v\u1edbi suy t\u01b0 “kh\u00f4ng c\u00f3 v\u1eadt g\u00ec”, ch\u1ee9ng v\u00e0 tr\u00fa V\u00f4 s\u1edf h\u1eefu x\u1ee9; \u0111\u00f3 l\u00e0 s\u1ef1 gi\u1ea3i tho\u00e1t th\u1ee9 s\u00e1u.<\/p>\n V\u01b0\u1ee3t kh\u1ecfi ho\u00e0n to\u00e0n V\u00f4 s\u1edf h\u1eefu x\u1ee9, ch\u1ee9ng v\u00e0 tr\u00fa Phi t\u01b0\u1edfng phi phi t\u01b0\u1edfng x\u1ee9; \u0111\u00f3 l\u00e0 s\u1ef1 gi\u1ea3i tho\u00e1t th\u1ee9 b\u1ea3y.<\/p>\n V\u01b0\u1ee3t kh\u1ecfi ho\u00e0n to\u00e0n Phi t\u01b0\u1edfng phi phi t\u01b0\u1edfng x\u1ee9, ch\u1ee9ng v\u00e0 tr\u00fa Di\u1ec7t th\u1ecd t\u01b0\u1edfng; \u0111\u00f3 l\u00e0 s\u1ef1 gi\u1ea3i tho\u00e1t th\u1ee9 t\u00e1m.<\/p>\n N\u00e0y Ananda, nh\u01b0 v\u1eady l\u00e0 t\u00e1m gi\u1ea3i tho\u00e1t.<\/p>\n 36. N\u00e0y Ananda, khi m\u1ed9t v\u1ecb T\u1ef7-kheo thu\u1eadn th\u1ee9 th\u1ec3 nh\u1eadp t\u00e1m gi\u1ea3i tho\u00e1t n\u00e0y, c\u00f3 th\u1ec3 nh\u1eadp v\u00e0 c\u00f3 th\u1ec3 xu\u1ea5t kh\u1ecfi b\u1ea5t c\u1ee9 gi\u1ea3i tho\u00e1t n\u00e0o khi n\u00e0o m\u00ecnh mu\u1ed1n, ch\u1ed7 n\u00e0o m\u00ecnh mu\u1ed1n v\u00e0 d\u00e0i bao l\u00e2u m\u00ecnh mu\u1ed1n – v\u00e0 v\u1edbi c\u00e1c l\u1eadu ho\u1eb7c \u0111\u01b0\u1ee3c \u0111o\u1ea1n tr\u1eeb, v\u1ecb T\u1ef7-kheo ch\u1ee9ng v\u00e0 an tr\u00fa trong t\u00e1m gi\u1ea3i tho\u00e1t v\u00e0 tu\u1ec7 gi\u1ea3i tho\u00e1t, kh\u00f4ng c\u00f2n l\u1eadu ho\u1eb7c ngay trong th\u1eddi hi\u1ec7n t\u1ea1i, t\u1ef1 m\u00ecnh th\u1ea5u \u0111\u1ea1t v\u00e0 ch\u1ee9ng ng\u1ed9. N\u00e0y Ananda, kh\u00f4ng c\u00f2n c\u00f3 m\u1ed9t C\u00e2u gi\u1ea3i tho\u00e1t n\u00e0o kh\u00e1c cao h\u01a1n v\u00e0 th\u00f9 th\u1eafng h\u01a1n C\u00e2u gi\u1ea3i tho\u00e1t n\u00e0y.<\/p>\n Th\u1ebf T\u00f4n thuy\u1ebft gi\u1ea3ng nh\u01b0 v\u1eady. T\u00f4n gi\u1ea3 Ananda hoan h\u1ef7 t\u00edn th\u1ecd l\u1eddi d\u1ea1y c\u1ee7a Th\u1ebf T\u00f4n.<\/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 Translator’s Introduction<\/strong><\/p>\n This is one of the most profound discourses in the Pali Canon. It gives an extended treatment of the teachings of dependent co-arising (paticca samuppada) and not-self (anatta) in an outlined context of how these teachings function in practice.<\/p>\n The first part of the discourse takes the factors of dependent co-arising in sequence from effect to cause, tracing them down to the mutual dependency of name-and-form (mental and physical activity) on the one hand, and consciousness on the other. In connection with this point, it is worth noting that the word “great” in the title of the discourse may have a double meaning: modifying the word “discourse” — it’s a long discourse — and modifying “causes,” referring to the fact that name-and-form and consciousness as causal factors can account for everything describable in the cosmos.<\/p>\n After tracing the basic sequence of factors in the causal pattern, the discourse then reviews their inter-relationships, showing how they can explain stress and suffering both on the individual and on the social level.<\/p>\n The second part of the discourse, taking up the teaching of not-self, shows how dependent co-arising gives focus to this teaching in practice. It begins with a section on Delineations of a Self, classifying the various ways in which a sense of “self” might be defined in terms of form. The scheme of analysis introduced in this section — classifying views of the self according to the variables of form and formless; finite and infinite; already existing, naturally developing in the future, and alterable through human effort — covers all the theories of the self proposed in the classical Upanisads, as well as all theories of self or soul proposed in more recent times. The inclusion of an infinite self in this list gives the lie to the belief that the Buddha’s teachings on not-self were denying nothing more than a sense of “separate” or “limited” self. The discourse points out that even a limitless, infinite, all-embracing sense of self is based on an underlying tendency in the mind that has to be abandoned.<\/p>\n The following section, on Non-delineations of a Self, shows that it is possible for the mind to function without reading a “self” into experience. The remaining sections focus on ways in which this can be done by treating the sense of self as it relates to different aspects of name-and-form. The first of these sections — Assumptions of a Self — focuses on the sense of self as it relates to feeling, one of the “name” factors in name-and-form. The next section — Seven Stations of Consciousness — focuses on form, formlessness, and perception, which is another one of the “name” factors that allows a place for consciousness to land and grow on the “macro” level in the cycle of death and rebirth. The last section — Eight Emancipations — focuses on form, formlessness, and perception on the “micro” level in the practice of meditative absorption (jhana).<\/p>\n In each of these cases, once the sense of attachment and identification with name-and-form can be broken, the mutual dependency between consciousness and name-and-form is broken as well. This brings about total freedom from the limits of “the extent to which there are means of designation, expression, and delineation… the extent to which the sphere of discernment extends, the extent to which the cycle revolves for the manifesting (discernibility) of this world — i.e., name-and-form together with consciousness.” This is the release at which the Buddha’s teachings are aimed.<\/p>\n (Dependent Co-arising)<\/strong><\/p>\n I have heard that on one occasion the Blessed One was living among the Kurus. Now, the Kurus have a town named Kammasadhamma. There Ven. Ananda approached the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side. As he was sitting there he said to the Blessed One: “It’s amazing, lord, it’s astounding, how deep this dependent co-arising is, and how deep its appearance, and yet to me it seems as clear as clear can be.”<\/p>\n [The Buddha:] “Don’t say that, Ananda. Don’t say that. Deep is this dependent co-arising, and deep its appearance. It’s because of not understanding and not penetrating this Dhamma that this generation is like a tangled skein, a knotted ball of string, like matted rushes and reeds, and does not go beyond transmigration, beyond the planes of deprivation, woe, and bad destinations.<\/p>\n “If one is asked, ‘Is there a demonstrable requisite condition for aging and death?’ one should answer, ‘There is.’<\/p>\n “If one is asked, ‘From what requisite condition do aging and death come?’ one should say, ‘Aging and death come from birth as their requisite condition.’<\/p>\n “If one is asked, ‘Is there a demonstrable requisite condition for birth?’ one should answer, ‘There is.’<\/p>\n “If one is asked, ‘From what requisite condition does birth come?’ one should say, ‘Birth comes from becoming as its requisite condition.’<\/p>\n “If one is asked, ‘Is there a demonstrable requisite condition for becoming?’ one should answer, ‘There is.’<\/p>\n “If one is asked, ‘From what requisite condition does becoming come?’ one should say, ‘Becoming comes from clinging as its requisite condition.’<\/p>\n “If one is asked, ‘Is there a demonstrable requisite condition for clinging?’ one should answer, ‘There is.’<\/p>\n “If one is asked, ‘From what requisite condition does clinging come?’ one should say, ‘Clinging comes from craving as its requisite condition.’<\/p>\n “If one is asked, ‘Is there a demonstrable requisite condition for craving?’ one should answer, ‘There is.’<\/p>\n “If one is asked, ‘From what requisite condition does craving come?’ one should say, ‘Craving comes from feeling as its requisite condition.’<\/p>\n “If one is asked, ‘Is there a demonstrable requisite condition for feeling?’ one should answer, ‘There is.’<\/p>\n “If one is asked, ‘From what requisite condition does feeling come?’ one should say, ‘Feeling comes from contact as its requisite condition.’<\/p>\n “If one is asked, ‘Is there a demonstrable requisite condition for contact?’ one should answer, ‘There is.’<\/p>\n “If one is asked, ‘From what requisite condition does contact come?’ one should say, ‘Contact comes from name-and-form as its requisite condition.’<\/p>\n “If one is asked, ‘Is there a demonstrable requisite condition for name-and-form?’ one should answer, ‘There is.’<\/p>\n “If one is asked, ‘From what requisite condition does name-and-form come?’ one should say, ‘Name-and-form comes from consciousness as its requisite condition.’<\/p>\n “If one is asked, ‘Is there a demonstrable requisite condition for consciousness?’ one should answer, ‘There is.’<\/p>\n “If one is asked, ‘From what requisite condition does consciousness come?’ one should say, ‘Consciousness comes from name-and-form as its requisite condition.’<\/p>\n “Thus, Ananda, from name-and-form as a requisite condition comes consciousness. From consciousness as a requisite condition comes name-and-form. From name-and-form as a requisite condition comes contact. From contact as a requisite condition comes feeling. From feeling as a requisite condition comes craving. From craving as a requisite condition comes clinging. From clinging as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, aging, death, sorrow, lamentation, pain, distress, and despair come into play. Such is the origination of this entire mass of stress.<\/p>\n (Aging and Death)<\/strong><\/p>\n “‘From birth as a requisite condition come aging and death.’ Thus it has been said. And this is the way to understand how from birth as a requisite condition come aging and death. If there were no birth at all, in any way, of anything anywhere — i.e., of devas in the state of devas, of celestials in the state of celestials, of spirits in the state of spirits, of demons in the state of demons, of human beings in the human state, of quadripeds in the state of quadripeds, of birds in the state of birds, of snakes in the state of snakes, or of any being in its own state — in the utter absence of birth, from the cessation of birth, would aging and death be discerned?”<\/p>\n “No, lord.”<\/p>\n “Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for aging and death, i.e., birth.<\/p>\n (Birth)<\/strong><\/p>\n “‘From becoming as a requisite condition comes birth.’ Thus it has been said. And this is the way to understand how from becoming as a requisite condition comes birth. If there were no becoming at all, in any way, of anything anywhere — i.e., sensual becoming, form becoming, or formless becoming — in the utter absence of becoming, from the cessation of becoming, would birth be discerned?”<\/p>\n “No, lord.”<\/p>\n “Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for birth, i.e., becoming.<\/p>\n (Becoming)<\/strong><\/p>\n “‘From clinging as a requisite condition comes becoming.’ Thus it has been said. And this is the way to understand how from clinging as a requisite condition comes becoming. If there were no clinging at all, in any way, of anything anywhere — i.e., clinging to sensuality, clinging to precepts and practices, clinging to views, or clinging to doctrines of the self — in the utter absence of clinging, from the cessation of clinging, would becoming be discerned?”<\/p>\n “No, lord.”<\/p>\n “Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for becoming, i.e., clinging.<\/p>\n (Clinging)<\/strong><\/p>\n “‘From craving as a requisite condition comes clinging.’ Thus it has been said. And this is the way to understand how from craving as a requisite condition comes clinging. If there were no craving at all, in any way, of anything anywhere — i.e., craving for sensuality, craving for becoming, craving for no becoming — in the utter absence of craving, from the cessation of craving, would clinging be discerned?”<\/p>\n “No, lord.”<\/p>\n “Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for clinging, i.e., craving.<\/p>\n (Craving)<\/strong><\/p>\n “‘From feeling as a requisite condition comes craving.’ Thus it has been said. And this is the way to understand how from feeling as a requisite condition comes craving. If there were no feeling at all, in any way, of anything anywhere — i.e., feeling born of contact at the eye, feeling born of contact at the ear, feeling born of contact at the nose, feeling born of contact at the tongue, feeling born of contact at the body, or feeling born of contact at the intellect — in the utter absence of feeling, from the cessation of feeling, would craving be discerned?”<\/p>\n “No, lord.”<\/p>\n “Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for craving, i.e., feeling.<\/p>\n (Dependent on Craving)<\/strong><\/p>\n “Now, craving is dependent on feeling, “And this is the way to understand how it is that because of defensiveness various evil, unskillful phenomena come into play: the taking up of sticks and knives; conflicts, quarrels, and disputes; accusations, divisive speech, and lies. If there were no defensiveness at all, in any way, of anything anywhere, in the utter absence of defensiveness, from the cessation of defensiveness, would various evil, unskillful phenomena — the taking up of sticks and knives; conflicts, quarrels, and disputes; accusations, divisive speech, and lies — come into play?”<\/p>\n “No, lord.”<\/p>\n “Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for the coming-into-play of various evil, unskillful phenomena — the taking up of sticks and knives; conflicts, quarrels, and disputes; accusations, divisive speech, and lies — i.e., defensiveness.<\/p>\n “‘Defensiveness is dependent on stinginess.’ Thus it has been said. And this is the way to understand how defensiveness is dependent on stinginess. If there were no stinginess at all, in any way, of anything anywhere, in the utter absence of stinginess, from the cessation of stinginess, would defensiveness be discerned?”<\/p>\n “No, lord.”<\/p>\n “Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for defensiveness, i.e., stinginess.<\/p>\n (Similarly back through the chain of conditions: stinginess, attachment, possessiveness, desire and passion, ascertainment, acquisition, and seeking.)<\/p>\n “‘Seeking is dependent on craving.’ Thus it has been said. And this is the way to understand how seeing is dependent on craving. If there were no craving at all, in any way, of anything anywhere — i.e., craving for sensuality, craving for becoming, craving for no becoming — in the utter absence of craving, from the cessation of craving, would seeking be discerned?”<\/p>\n “No, lord.”<\/p>\n “Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for seeking, i.e., craving. Thus, Ananda, these two phenomena [the chain of conditions leading from craving to birth, aging, and death, and the chain of conditions leading from craving to quarrels, etc.], as a duality, flow back into one place at feeling.<\/p>\n (Feeling)<\/strong><\/p>\n “‘From contact as a requisite condition comes feeling.’ Thus it has been said. And this is the way to understand how from contact as a requisite condition comes feeling. If there were no contact at all, in any way, of anything anywhere — i.e., contact at the eye, contact at the ear, contact at the nose, contact at the tongue, contact at the body, or contact at the intellect — in the utter absence of contact, from the cessation of contact, would feeling be discerned?”<\/p>\n “No, lord.”<\/p>\n “Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for feeling, i.e., contact.<\/p>\n (Contact)<\/strong><\/p>\n “‘From name-and-form as a requisite condition comes contact.’ Thus it has been said. And this is the way to understand how, from name-and-form as a requisite condition comes contact. If the qualities, traits, themes, and indicators by which there is a description of name-group (mental activity) were all absent, would designation-contact with regard to the form-group (the physical body) be discerned?”<\/p>\n “No, lord.”<\/p>\n “If the permutations, signs, themes, and indicators by which there is a description of form-group were all absent, would resistance-contact with regard to the name-group be discerned?”<\/p>\n “No, lord.”<\/p>\n “If the permutations, signs, themes, and indicators by which there is a description of name-group and form-group were all absent, would designation-contact or resistance-contact be discerned?”<\/p>\n “No, lord.”<\/p>\n “Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for contact, i.e., name-and-form.<\/p>\n (Name-and-form)<\/strong><\/p>\n “‘From consciousness as a requisite condition comes name-and-form.’ Thus it has been said. And this is the way to understand how from consciousness as a requisite condition comes name-and-form. If consciousness were not to descend into the mother’s womb, would name-and-form take shape in the womb?”<\/p>\n “No, lord.”<\/p>\n “If, after descending into the womb, consciousness were to depart, would name-and-form be produced for this world?”<\/p>\n “No, lord.”<\/p>\n “If the consciousness of the young boy or girl were to be cut off, would name-and-form ripen, grow, and reach maturity?”<\/p>\n “No, lord.”<\/p>\n “Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for name-and-form, i.e., consciousness.”<\/p>\n (Consciousness)<\/strong><\/p>\n “‘From name-and-form as a requisite condition comes consciousness.’ Thus it has been said. And this is the way to understand how from name-and-form as a requisite condition comes consciousness. If consciousness were not to gain a foothold in name-and-form, would a coming-into-play of the origination of birth, aging, death, and stress in the future be discerned?<\/p>\n “No, lord.”<\/p>\n “Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for consciousness, i.e., name-and-form.<\/p>\n “This is the extent to which there is birth, aging, death, passing away, and re-arising. This is the extent to which there are means of designation, expression, and delineation. This is the extent to which the sphere of discernment extends, the extent to which the cycle revolves for the manifesting (discernibility) of this world — i.e., name-and-form together with consciousness.<\/p>\n (Delineations of a Self)<\/strong><\/p>\n “To what extent, Ananda, does one delineate when delineating a self? Either delineating a self possessed of form and finite, one delineates that ‘My self is possessed of form and finite.’ Or, delineating a self possessed of form and infinite, one delineates that ‘My self is possessed of form and infinite.’ Or, delineating a self formless and finite, one delineates that ‘My self is formless and finite.’ Or, delineating a self formless and infinite, one delineates that ‘My self is formless and infinite.’<\/p>\n “Now, the one who, when delineating a self, delineates it as possessed of form and finite, either delineates it as possessed of form and finite in the present, or of such a nature that it will [naturally] become possessed of form and finite [in the future\/after death], or he believes that ‘Although it is not yet that way, I will convert it into being that way.’ This being the case, it is proper to say that a fixed view of a self possessed of form and finite lies latent [within that person].<\/p>\n “The one who, when delineating a self, delineates it as possessed of form and infinite, either delineates it as possessed of form and infinite in the present, or of such a nature that it will [naturally] become possessed of form and infinite [in the future\/after death], or he believes that ‘Although it is not yet that way, I will convert it into being that way.’ This being the case, it is proper to say that a fixed view of a self possessed of form and infinite lies latent [within that person].<\/p>\n “The one who, when delineating a self, delineates it as formless and finite, either delineates it as formless and finite in the present, or of such a nature that it will [naturally] become formless and finite [in the future\/after death], or he believes that ‘Although it is not yet that way, I will convert it into being that way.’ This being the case, it is proper to say that a fixed view of a self formless and finite lies latent [within that person].<\/p>\n “The one who, when delineating a self, delineates it as formless and infinite, either delineates it as formless and infinite in the present, or of such a nature that it will [naturally] become formless and infinite [in the future\/after death], or he believes that ‘Although it is not yet that way, I will convert it into being that way.’ This being the case, it is proper to say that a fixed view of a self formless and infinite lies latent [within that person].<\/p>\n (Non-Delineations of a Self)<\/strong><\/p>\n “To what extent, Ananda, does one not delineate when not delineating a self? Either not delineating a self possessed of form and finite, one does not delineate that ‘My self is possessed of form and finite.’ Or, not delineating a self possessed of form and infinite, one does not delineate that ‘My self is possessed of form and infinite.’ Or, not delineating a self formless and finite, one does not delineate that ‘My self is formless and finite.’ Or, not delineating a self formless and infinite, one does not delineate that ‘My self is formless and infinite.’<\/p>\n “Now, the one who, when not delineating a self, does not delineate it as possessed of form and finite, does not delineate it as possessed of form and finite in the present, nor does he delineate it as of such a nature that it will [naturally] become possessed of form and finite [in the future\/after death], nor does he believe that ‘Although it is not yet that way, I will convert it into being that way.’ This being the case, it is proper to say that a fixed view of a self possessed of form and finite does not lie latent [within that person].<\/p>\n “The one who, when not delineating a self, does not delineate it as possessed of form and infinite, does not delineate it as possessed of form and infinite in the present, nor does he delineate it as of such a nature that it will [naturally] become possessed of form and infinite [in the future\/after death], nor does he believe that ‘Although it is not yet that way, I will convert it into being that way.’ This being the case, it is proper to say that a fixed view of a self possessed of form and infinite does not lie latent [within that person].<\/p>\n “The one who, when not delineating a self, does not delineate it as formless and finite, does not delineate it as formless and finite in the present, nor does he delineate it as of such a nature that it will [naturally] become formless and finite [in the future\/after death], nor does he believe that ‘Although it is not yet that way, I will convert it into being that way.’ This being the case, it is proper to say that a fixed view of a self formless and finite does not lie latent [within that person].<\/p>\n “The one who, when not delineating a self, does not delineate it as formless and infinite, does not delineate it as formless and infinite in the present, nor does he delineate it as of such a nature that it will [naturally] become formless and infinite [in the future\/after death], nor does he believe that ‘Although it is not yet that way, I will convert it into being that way.’ This being the case, it is proper to say that a fixed view of a self formless and infinite does not lie latent [within that person].<\/p>\n (Assumptions of a Self)<\/strong><\/p>\n “To what extent, Ananda, does one assume when assuming a self? Assuming feeling to be the self, one assumes that ‘Feeling is my self’ [or] ‘Feeling is not my self: My self is oblivious [to feeling]’ [or] ‘Neither is feeling my self, nor is my self oblivious to feeling, but rather my self feels, in that my self is subject to feeling.’<\/p>\n “Now, one who says, ‘Feeling is my self,’ should be addressed as follows: ‘There are these three feelings, my friend — feelings of pleasure, feelings of pain, and feelings of neither pleasure nor pain. Which of these three feelings do you assume to be the self?’ At a moment when a feeling of pleasure is sensed, no feeling of pain or of neither pleasure nor pain is sensed. Only a feeling of pleasure is sensed at that moment. At a moment when a feeling of pain is sensed, no feeling of pleasure or of neither pleasure nor pain is sensed. Only a feeling of pain is sensed at that moment. At a moment when a feeling of neither pleasure nor pain is sensed, no feeling of pleasure or of pain is sensed. Only a feeling of neither pleasure nor pain is sensed at that moment.<\/p>\n “Now, a feeling of pleasure is inconstant, fabricated, dependent on conditions, subject to passing away, dissolution, fading, and cessation. A feeling of pain is inconstant, fabricated, dependent on conditions, subject to passing away, dissolution, fading, and cessation. A feeling of neither pleasure nor pain is inconstant, fabricated, dependent on conditions, subject to passing away, dissolution, fading, and cessation. Having sensed a feeling of pleasure as ‘my self,’ then with the cessation of one’s very own feeling of pleasure, ‘my self’ has perished. Having sensed a feeling of pain as ‘my self,’ then with the cessation of one’s very own feeling of pain, ‘my self’ has perished. Having sensed a feeling of neither pleasure nor pain as ‘my self,’ then with the cessation of one’s very own feeling of neither pleasure nor pain, ‘my self’ has perished.<\/p>\n “Thus he assumes, assuming in the immediate present a self inconstant, entangled in pleasure and pain, subject to arising and passing away, he who says, ‘Feeling is my self.’ Thus in this manner, Ananda, one does not see fit to assume feeling to be the self.<\/p>\n “As for the person who says, ‘Feeling is not the self: My self is oblivious [to feeling],’ he should be addressed as follows: ‘My friend, where nothing whatsoever is sensed (experienced) at all, would there be the thought, “I am”?'”<\/p>\n “No, lord.”<\/p>\n “Thus in this manner, Ananda, one does not see fit to assume that ‘Feeling is not my self: My self is oblivious [to feeling].’<\/p>\n “As for the person who says, ‘Neither is feeling my self, nor is my self oblivious [to feeling], but rather my self feels, in that my self is subject to feeling,’ he should be addressed as follows: ‘My friend, should feelings altogether and every way stop without remainder, then with feeling completely not existing, owing to the cessation of feeling, would there be the thought, “I am”?'”<\/p>\n “No, lord.”<\/p>\n “Thus in this manner, Ananda, one does not see fit to assume that ‘Neither is feeling my self, nor is my self oblivious [to feeling], but rather my self feels, in that my self is subject to feeling.’<\/p>\n “Now, Ananda, in as far as a monk does not assume feeling to be the self, nor the self as oblivious, nor that ‘My self feels, in that my self is subject to feeling,’ then, not assuming in this way, he is not sustained by anything (does not cling to anything) in the world. Unsustained, he is not agitated. Unagitated, he is totally unbound right within. He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’<\/p>\n “If anyone were to say with regard to a monk whose mind is thus released that ‘The Tathagata exists after death,’ is his view, that would be mistaken; that ‘The Tathagata does not exist after death’…that ‘The Tathagata both exists and does not exist after death’…that ‘The Tathagata neither exists nor does not exist after death’ is his view, that would be mistaken. Why? Having directly known the extent of designation and the extent of the objects of designation, the extent of expression and the extent of the objects of expression, the extent of description and the extent of the objects of description, the extent of discernment and the extent of the objects of discernment, the extent to which the cycle revolves: Having directly known that, the monk is released. [To say that,] ‘The monk released, having directly known that, does not see, does not know is his opinion,’ that would be mistaken.<\/p>\n (Seven Stations of Consciousness)<\/strong><\/p>\n “Ananda, there are these seven stations of consciousness and two spheres. Which seven?<\/p>\n “There are beings with diversity of body and diversity of perception, such as human beings, some devas, and some beings in the lower realms. This is the first station of consciousness.<\/p>\n “There are beings with diversity of body and singularity of perception, such as the devas of the Brahma hosts generated by the first [jhana]. This is the second station of consciousness.<\/p>\n “There are beings with singularity of body and diversity of perception, such as the Radiant Devas. This is the third station of consciousness.<\/p>\n “There are beings with singularity of body and singularity of perception, such as the Beautifully Lustrous Devas. This is the fourth station of consciousness.<\/p>\n “There are beings who,with the complete transcending of perceptions of [physical] form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, thinking, ‘Infinite space,’ arrive at the sphere of the infinitude of space. This is the fifth station of consciousness.<\/p>\n “There are beings who, with the complete transcending of the sphere of the infinitude of space, thinking, ‘Infinite consciousness,’ arrive at the sphere of the infinitude of consciousness. This is the sixth station of consciousness.<\/p>\n “There are beings who, with the complete transcending of the sphere of the infinitude of consciousness, thinking, ‘There is nothing,’ arrive at the sphere of nothingness. This is the seventh station of consciousness.<\/p>\n “The sphere of non-percipient beings and, second, the sphere of neither perception nor non-perception. [These are the two spheres.]<\/p>\n “Now, as for the first station of consciousness — beings with diversity of body and diversity of perception, such as human beings, some devas, and some beings in the lower realms: If one discerns that [station of consciousness], discerns its origination, discerns its passing away, discerns its allure, discerns its drawbacks, discerns the escape from it, would it be proper, by means of that [discernment] to take delight there?”<\/p>\n “No, lord.”<\/p>\n (Similarly with each of the remaining stations of consciousness and two spheres.)<\/p>\n “Ananda, when knowing — as they actually are — the origination, passing away, allure, drawbacks of — and escape from — these seven stations of consciousness and two spheres, a monk is release through lack of clinging, he is said to be a monk released through discernment.<\/p>\n (Eight Emancipations)<\/strong><\/p>\n “Ananda, there are these eight emancipations. Which eight?<\/p>\n “Possessed of form, one sees forms. This is the first emancipation.<\/p>\n “Not percipient of form internally, one sees forms externally. This is the second emancipation.<\/p>\n “One is intent only on the beautiful. This is the third emancipation.<\/p>\n “With the complete transcending of perceptions of [physical] form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, thinking, ‘Infinite space,’ one enters and remains in the sphere of the infinitude of space. This is the fourth emancipation.<\/p>\n “With the complete transcending of the sphere of the infinitude of space, thinking, ‘Infinite consciousness,’ one enters and remains in the sphere of the infinitude of consciousness. This is the fifth emancipation.<\/p>\n “With the complete transcending of the sphere of the infinitude of consciousness, thinking, ‘There is nothing,’ one enters and remains in the sphere of nothingness. This is the sixth emancipation.<\/p>\n “With the complete transcending of the sphere of nothingness, one enters and remains in the sphere of neither perception nor non-perception. This is the seventh emancipation.<\/p>\n “With the complete transcending of the sphere of neither perception nor non-perception, one enters and remains in the cessation of perception and feeling. This is the eighth emancipation.<\/p>\n “Now, when a monk attains these eight emancipations in forward order, in reverse order, in forward and reverse order, when he attains them and emerges from them wherever he wants, however he wants, and for as long as he wants, when through the ending of the mental fermentations he enters and remains in the fermentation-free release of awareness and release of discernment, having directly known it and realized it in the here and now, he is said to be a monk released in both ways. And as for another release in both ways, higher or more sublime than this, there is none.”<\/p>\n That is what the Blessed One said. Gratified, Ven. Ananda delighted in the Blessed One’s words.<\/p>\n See also:<\/em><\/p>\n Bodhi, Bhikkhu, trans., The Great Discourse on Causation: The Maha-Nidana Sutta and its Commentaries (Kandy, Sri Lanka: Buddhist Publication Society, 1984).<\/em><\/p>\n Warder, A. K., Indian Buddhism (Delhi: Motilal Banarsidass, 1980), Chapter 5.<\/em><\/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”] 15. Kinh \u00d0\u1ea1i\u00a0Duy\u00ean (Mah\u00e0nid\u00e0na sutta) 1. Nh\u01b0 v\u1eady t\u00f4i nghe. M\u1ed9t th\u1eddi, Th\u1ebf T\u00f4n tr\u1ee5 t\u1ea1i b\u1ed9 l\u1ea1c Kuru (C\u00e2u-l\u00e2u), \u1edf \u1ea5p Kuru t\u00ean l\u00e0 Kammassadhamma (Ki\u1ebfm-ma-s\u1eaft-\u0111\u00e0m). T\u00f4n gi\u1ea3 Ananda (A Nan) \u0111\u1ebfn t\u1ea1i ch\u1ed7 Th\u1ebf T\u00f4n \u1edf, sau khi \u0111\u1ebfn, \u0111\u1ea3nh l\u1ec5 Th\u1ebf T\u00f4n v\u00e0 ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean. Sau […]<\/p>\n","protected":false},"author":2,"featured_media":171763,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[109],"tags":[110,97],"yoast_head":"\n
\n
\n15. Maha-Nidana Sutta<\/h2>\n
The Great Causes Discourse<\/h2>\n
\n
\nseeking is dependent on craving,
\nacquisition is dependent on seeking,
\nascertainment is dependent on acquisition,
\ndesire and passion is dependent on ascertainment,
\nattachment is dependent on desire and passion,
\npossessiveness is dependent on attachment,
\nstinginess is dependent on attachment,
\ndefensiveness is dependent on stinginess,
\nand because of defensiveness, dependent on defensiveness, various evil, unskillful phenomena come into play: the taking up of sticks and knives; conflicts, quarrels, and disputes; accusations, divisive speech, and lies.<\/p>\n
\n