{"id":110132,"date":"2017-04-12T17:13:09","date_gmt":"2017-04-12T10:13:09","guid":{"rendered":"https:\/\/phatphapungdung.com\/?p=110132"},"modified":"2019-10-05T19:35:17","modified_gmt":"2019-10-05T12:35:17","slug":"kinh-truong-bo-16-kinh-dai-bat-niet-ban","status":"publish","type":"post","link":"https:\/\/phatphapungdung.com\/phap-bao\/kinh-truong-bo-16-kinh-dai-bat-niet-ban-110132.html","title":{"rendered":"Kinh Tr\u01b0\u1eddng B\u1ed9 16 – Kinh \u00d0\u1ea1i B\u00e1t Ni\u1ebft B\u00e0n (Mah\u00e0-parinibb\u00e0na Sutta)"},"content":{"rendered":"

[vc_tta_tabs][vc_tta_section title=”Vi\u1ec7t Ng\u1eef” tab_id=”viet-ngu”]<\/p>\n

16 – Kinh \u00d0\u1ea1i B\u00e1t Ni\u1ebft B\u00e0n<\/h2>\n

(Mah\u00e0-parinibb\u00e0na Sutta)<\/strong><\/p>\n

\n

Kinh \u00d0\u1ea1i B\u00e1t Ni\u1ebft B\u00e0n\u00a0ph\u1ea9m I<\/h2>\n

1. Nh\u01b0 v\u1ea7y t\u00f4i nghe. M\u1ed9t th\u1eddi Th\u1ebf T\u00f4n \u1edf t\u1ea1i R\u00e0jagaha (V\u01b0\u01a1ng X\u00e1), tr\u00ean n\u00fai Gijjhak\u00f9ta (Linh Th\u1ee9u). L\u00fac b\u1ea5y gi\u1edd, Aj\u00e0tasattu Vedehiputta (A-x\u00e0-th\u1ebf, con b\u00e0 Vi-\u0111\u1ec1-hi), vua n\u01b0\u1edbc Magadha (Ma-ki\u1ec7t-\u0111\u00e0), mu\u1ed1n chinh ph\u1ee5c d\u00e2n Vajj\u00ec (B\u1ea1c-k\u1ef3). Vua t\u1ef1 n\u00f3i: “Ta quy\u1ebft chinh ph\u1ea1t d\u00e2n Vajj\u00ec n\u00e0y, d\u1ea7u ch\u00fang c\u00f3 uy quy\u1ec1n, c\u00f3 h\u00f9ng m\u1ea1nh; ta quy\u1ebft l\u00e0m c\u1ecf d\u00e2n Vajj\u00ec; ta s\u1ebd ti\u00eau di\u1ec7t d\u00e2n Vajj\u00ec; ta s\u1ebd l\u00e0m cho d\u00e2n Vajj\u00ec b\u1ecb ho\u1ea1i vong”.<\/p>\n

2. R\u1ed3i Aj\u00e0tasattu Vedehiputta, vua n\u01b0\u1edbc Magadha, n\u00f3i v\u1edbi B\u00e0-la-m\u00f4n Vassakara (V\u0169-x\u00e1), \u0111\u1ea1i th\u1ea7n n\u01b0\u1edbc Magadha:<\/p>\n

– N\u00e0y B\u00e0-la-m\u00f4n, h\u00e3y \u0111i \u0111\u1ebfn Th\u1ebf T\u00f4n, v\u00e0 nh\u00e2n danh ta, c\u00fai \u0111\u1ea7u \u0111\u1ea3nh l\u1ec5 ch\u00e2n Ng\u00e0i, v\u1ea5n an Ng\u00e0i c\u00f3 thi\u1ec3u b\u1ec7nh, thi\u1ec3u n\u00e3o, khinh an, kh\u1ecfe m\u1ea1nh, l\u1ea1c tr\u00fa: “B\u1ea1ch Th\u1ebf T\u00f4n, Aj\u00e0tasattu Vedehiputta, vua n\u01b0\u1edbc Magadha c\u00fai \u0111\u1ea7u \u0111\u1ea3nh l\u1ec5 ch\u00e2n Th\u1ebf T\u00f4n, v\u1ea5n an Ng\u00e0i c\u00f3 thi\u1ec3u b\u1ec7nh, thi\u1ec3u n\u00e3o, khinh an, l\u1ea1c tr\u00fa”. V\u00e0 khanh b\u1ea1ch ti\u1ebfp: “B\u1ea1ch Th\u1ebf T\u00f4n, Aj\u00e0tasattu Vedehiputta, vua n\u01b0\u1edbc Magadha mu\u1ed1n chinh ph\u1ee5c d\u00e2n Vajj\u00ec, vua t\u1ef1 n\u00f3i: “Ta quy\u1ebft chinh ph\u1ea1t d\u00e2n Vajj\u00ec n\u00e0y, d\u1ea7u ch\u00fang c\u00f3 uy quy\u1ec1n, c\u00f3 h\u00f9ng m\u1ea1nh; ta quy\u1ebft l\u00e0m c\u1ecf d\u00e2n Vajj\u00ec; ta s\u1ebd ti\u00eau di\u1ec7t d\u00e2n Vajj\u00ec; ta s\u1ebd l\u00e0m cho d\u00e2n Vajj\u00ec b\u1ecb ho\u1ea1i vong”. Th\u1ebf T\u00f4n tr\u1ea3 l\u1eddi khanh th\u1ebf n\u00e0o, h\u00e3y ghi nh\u1edb k\u1ef9 v\u00e0 n\u00f3i l\u1ea1i ta bi\u1ebft. C\u00e1c b\u1eadc Th\u1ebf T\u00f4n kh\u00f4ng bao gi\u1edd n\u00f3i l\u1eddi h\u01b0 v\u1ecdng.<\/p>\n

– \u00d0\u1ea1i v\u01b0\u01a1ng, xin v\u00e2ng!<\/p>\n

3. B\u00e0-la-m\u00f4n Vassakara, \u0111\u1ea1i th\u1ea7n n\u01b0\u1edbc Magadha v\u00e2ng theo l\u1eddi d\u1ea1y c\u1ee7a Aj\u00e0tasattu Vedehiputta, vua n\u01b0\u1edbc Magadha cho th\u1eafng nh\u1eefng c\u1ed7 xe th\u00f9 th\u1eafng, t\u1ef1 m\u00ecnh c\u1ee1i l\u00ean m\u1ed9t chi\u1ebfc, c\u00f9ng v\u1edbi c\u00e1c c\u1ed7 xe \u1ea5y \u0111i ra kh\u1ecfi R\u00e0jagaha (V\u01b0\u01a1ng X\u00e1), \u0111\u1ebfn t\u1ea1i n\u00fai Linh Th\u1ee9u, \u0111i xe \u0111\u1ebfn ch\u1ed7 c\u00f2n d\u00f9ng xe \u0111\u01b0\u1ee3c, r\u1ed3i xu\u1ed1ng xe \u0111i b\u1ed9 \u0111\u1ebfn ch\u1ed7 Th\u1ebf T\u00f4n, khi \u0111\u1ebfn li\u1ec1n n\u00f3i nh\u1eefng l\u1eddi ch\u00e0o \u0111\u00f3n h\u1ecfi th\u0103m x\u00e3 giao v\u1edbi Th\u1ebf T\u00f4n r\u1ed3i ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean. Sau khi ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean, B\u00e0-la-m\u00f4n Vassakara, \u0111\u1ea1i th\u1ea7n n\u01b0\u1edbc Magadha, b\u1ea1ch Th\u1ebf T\u00f4n:<\/p>\n

– T\u00f4n gi\u1ea3 Gotama, Aj\u00e0tasattu Vedehiputta, vua n\u01b0\u1edbc Magadha c\u00fai \u0111\u1ea7u \u0111\u1ea3nh l\u1ec5 ch\u00e2n T\u00f4n gi\u1ea3 Gotama, v\u1ea5n an ng\u00e0i c\u00f3 thi\u1ec3u b\u1ec7nh, thi\u1ec3u n\u00e3o, khinh an, kh\u1ecfe m\u1ea1nh, l\u1ea1c tr\u00fa. T\u00f4n gi\u1ea3 Gotama, Aj\u00e0tasattu Vedehiputta, vua n\u01b0\u1edbc Magadha mu\u1ed1n chinh ph\u1ee5c d\u00e2n x\u1ee9 Vajj\u00ec. Vua t\u1ef1 n\u00f3i: “Ta quy\u1ebft chinh ph\u1ea1t d\u00e2n Vajj\u00ec n\u00e0y, d\u1ea7u ch\u00fang c\u00f3 uy quy\u1ec1n, c\u00f3 h\u00f9ng m\u1ea1nh, ta quy\u1ebft l\u00e0m c\u1ecf d\u00e2n Vajj\u00ec, ta s\u1ebd ti\u00eau di\u1ec7t d\u00e2n Vajj\u00ec, ta s\u1ebd l\u00e0m cho d\u00e2n Vajj\u00ec b\u1ecb ho\u1ea1i v\u1ecdng”.<\/p>\n

4. L\u00fac b\u1ea5y gi\u1edd, T\u00f4n gi\u1ea3 Ananda \u0111\u1ee9ng qu\u1ea1t sau l\u01b0ng Th\u1ebf T\u00f4n. Th\u1ebf T\u00f4n n\u00f3i v\u1edbi T\u00f4n gi\u1ea3 Ananda:<\/p>\n

– N\u00e0y Ananda, Ng\u01b0\u01a1i c\u00f3 nghe d\u00e2n Vajj\u00ec th\u01b0\u1eddng hay t\u1ee5 h\u1ecdp v\u00e0 t\u1ee5 h\u1ecdp \u0111\u00f4ng \u0111\u1ea3o v\u1edbi nhau kh\u00f4ng?<\/p>\n

– B\u1ea1ch Th\u1ebf T\u00f4n, con c\u00f3 nghe d\u00e2n Vajj\u00ec th\u01b0\u1eddng hay t\u1ee5 h\u1ecdp v\u00e0 t\u1ee5 h\u1ecdp \u0111\u00f4ng \u0111\u1ea3o.<\/p>\n

– N\u00e0y Ananda, khi n\u00e0o d\u00e2n Vajj\u00ec th\u01b0\u1eddng hay t\u1ee5 h\u1ecdp v\u00e0 t\u1ee5 h\u1ecdp \u0111\u00f4ng \u0111\u1ea3o v\u1edbi nhau, th\u1eddi n\u00e0y Ananda, d\u00e2n Vajj\u00ec s\u1ebd \u0111\u01b0\u1ee3c c\u01b0\u1eddng th\u1ecbnh, kh\u00f4ng b\u1ecb suy gi\u1ea3m. N\u00e0y Ananda, Ng\u01b0\u01a1i c\u00f3 nghe d\u00e2n Vajj\u00ec t\u1ee5 h\u1ecdp trong ni\u1ec7m \u0111o\u00e0n k\u1ebft gi\u1ea3i t\u00e1n trong ni\u1ec7m \u0111o\u00e0n k\u1ebft, v\u00e0 l\u00e0m vi\u1ec7c trong ni\u1ec7m \u0111o\u00e0n k\u1ebft kh\u00f4ng?<\/p>\n

– B\u1ea1ch Th\u1ebf T\u00f4n, con c\u00f3 nghe d\u00e2n Vajj\u00ec t\u1ee5 h\u1ecdp trong ni\u1ec7m \u0111o\u00e0n k\u1ebft, gi\u1ea3i t\u00e1n trong ni\u1ec7m \u0111o\u00e0n k\u1ebft, v\u00e0 l\u00e0m vi\u1ec7c trong ni\u1ec7m \u0111o\u00e0n k\u1ebft.<\/p>\n

– N\u00e0y Ananda, khi n\u00e0o nghe d\u00e2n Vajj\u00ec t\u1ee5 h\u1ecdp trong ni\u1ec7m \u0111o\u00e0n k\u1ebft, gi\u1ea3i t\u00e1n trong ni\u1ec7m \u0111o\u00e0n k\u1ebft, v\u00e0 l\u00e0m vi\u1ec7c trong ni\u1ec7m \u0111o\u00e0n k\u1ebft, n\u00e0y Ananda d\u00e2n Vajj\u00ec s\u1ebd \u0111\u01b0\u1ee3c c\u01b0\u1eddng th\u1ecbnh, kh\u00f4ng b\u1ecb suy gi\u1ea3m. N\u00e0y Ananda, Ng\u01b0\u01a1i c\u00f3 nghe d\u00e2n Vajj\u00ec kh\u00f4ng ban h\u00e0nh nh\u1eefng lu\u1eadt l\u1ec7 kh\u00f4ng \u0111\u01b0\u1ee3c ban h\u00e0nh, kh\u00f4ng h\u1ee7y b\u1ecf nh\u1eefng lu\u1eadt l\u1ec7 \u0111\u00e3 \u0111\u01b0\u1ee3c ban h\u00e0nh, s\u1ed1ng \u0111\u00fang v\u1edbi truy\u1ec1n th\u1ed1ng c\u1ee7a d\u00e2n Vajj\u00ec nh\u01b0 \u0111\u00e3 ban h\u00e0nh th\u1eddi x\u01b0a kh\u00f4ng?<\/p>\n

– B\u1ea1ch Th\u1ebf T\u00f4n, con nghe d\u00e2n Vajj\u00ec kh\u00f4ng ban h\u00e0nh nh\u1eefng lu\u1eadt l\u1ec7 kh\u00f4ng \u0111\u01b0\u1ee3c ban h\u00e0nh, kh\u00f4ng h\u1ee7y b\u1ecf nh\u1eefng lu\u1eadt l\u1ec7 \u0111\u00e3 \u0111\u01b0\u1ee3c ban h\u00e0nh, s\u1ed1ng \u0111\u00fang v\u1edbi truy\u1ec1n th\u1ed1ng c\u1ee7a d\u00e2n Vajj\u00ec nh\u01b0 \u0111\u00e3 ban h\u00e0nh thu\u1edf x\u01b0a.<\/p>\n

– N\u00e0y Ananda khi n\u00e0o d\u00e2n Vajj\u00ec, kh\u00f4ng ban h\u00e0nh nh\u1eefng lu\u1eadt l\u1ec7 kh\u00f4ng \u0111\u01b0\u1ee3c ban h\u00e0nh, kh\u00f4ng h\u1ee7y b\u1ecf nh\u1eefng lu\u1eadt l\u1ec7 \u0111\u00e3 \u0111\u01b0\u1ee3c ban h\u00e0nh, s\u1ed1ng \u0111\u00fang v\u1edbi truy\u1ec1n th\u1ed1ng c\u1ee7a d\u00e2n Vajj\u00ec nh\u01b0 \u0111\u00e3 ban h\u00e0nh thu\u1edf x\u01b0a th\u1eddi, n\u00e0y Ananda, d\u00e2n Vajj\u00ec s\u1ebd \u0111\u01b0\u1ee3c c\u01b0\u1eddng th\u1ecbnh, kh\u00f4ng b\u1ecb suy gi\u1ea3m. N\u00e0y Ananda, Ng\u01b0\u01a1i c\u00f3 nghe d\u00e2n Vajj\u00ec t\u00f4n s\u00f9ng, k\u00ednh tr\u1ecdng, \u0111\u1ea3nh l\u1ec5, c\u00fang d\u01b0\u1eddng c\u00e1c b\u1eadc tr\u01b0\u1edfng l\u00e3o Vajj\u00ec v\u00e0 nghe theo l\u1eddi d\u1ea1y c\u1ee7a nh\u1eefng v\u1ecb n\u00e0y kh\u00f4ng?<\/p>\n

– B\u1ea1ch Th\u1ebf T\u00f4n, con c\u00f3 nghe d\u00e2n Vajj\u00ec t\u00f4n s\u00f9ng, k\u00ednh tr\u1ecdng, \u0111\u1ea3nh l\u1ec5, c\u00fang d\u01b0\u1eddng c\u00e1c b\u1eadc tr\u01b0\u1edfng l\u00e3o Vajj\u00ec v\u00e0 nghe theo l\u1eddi d\u1ea1y c\u1ee7a nh\u1eefng v\u1ecb n\u00e0y.<\/p>\n

– N\u00e0y Ananda, khi n\u00e0o d\u00e2n Vajj\u00ec t\u00f4n s\u00f9ng, k\u00ednh tr\u1ecdng, \u0111\u1ea3nh l\u1ec5, c\u00fang d\u01b0\u1eddng c\u00e1c b\u1eadc tr\u01b0\u1edfng l\u00e3o Vajj\u00ec v\u00e0 nghe theo l\u1eddi d\u1ea1y c\u1ee7a nh\u1eefng v\u1ecb n\u00e0y, th\u1eddi d\u00e2n Vajj\u00ec s\u1ebd \u0111\u01b0\u1ee3c c\u01b0\u1eddng th\u1ecbnh, kh\u00f4ng b\u1ecb suy gi\u1ea3m. N\u00e0y Ananda, Ng\u01b0\u01a1i c\u00f3 nghe d\u00e2n Vajj\u00ec kh\u00f4ng c\u00f3 b\u1eaft c\u00f3c v\u00e0 c\u01b0\u1ee1ng \u00e9p nh\u1eefng ph\u1ee5 n\u1eef v\u00e0 thi\u1ebfu n\u1eef Vajj\u00ec ph\u1ea3i s\u1ed1ng v\u1edbi m\u00ecnh kh\u00f4ng?<\/p>\n

– B\u1ea1ch Th\u1ebf T\u00f4n, con c\u00f3 nghe d\u00e2n Vajj\u00ec kh\u00f4ng c\u00f3 b\u1eaft c\u00f3c v\u00e0 c\u01b0\u1ee1ng \u00e9p nh\u1eefng ph\u1ee5 n\u1eef v\u00e0 thi\u1ebfu n\u1eef Vajj\u00ec ph\u1ea3i s\u1ed1ng v\u1edbi m\u00ecnh.<\/p>\n

– N\u00e0y Ananda, khi n\u00e0o Vajj\u00ec kh\u00f4ng c\u00f3 b\u1eaft c\u00f3c v\u00e0 c\u01b0\u1ee1ng \u00e9p nh\u1eefng ph\u1ee5 n\u1eef v\u00e0 thi\u1ebfu n\u1eef Vajj\u00ec ph\u1ea3i s\u1ed1ng v\u1edbi m\u00ecnh th\u1eddi, n\u00e0y Ananda, d\u00e2n Vajj\u00ec s\u1ebd \u0111\u01b0\u1ee3c c\u01b0\u1eddng th\u1ecbnh, kh\u00f4ng b\u1ecb suy gi\u1ea3m. N\u00e0y Ananda, Ng\u01b0\u01a1i c\u00f3 nghe d\u00e2n Vajj\u00ec t\u00f4n s\u00f9ng, k\u00ednh tr\u1ecdng, \u0111\u1ea3nh l\u1ec5, c\u00fang d\u01b0\u1eddng c\u00e1c t\u1ef1 mi\u1ebfu c\u1ee7a Vajj\u00ec \u1edf t\u1ec9nh th\u00e0nh v\u00e0 ngo\u00e0i t\u1ec9nh th\u00e0nh, kh\u00f4ng b\u1ecf ph\u1ebf c\u00e1c c\u00fang l\u1ec5 \u0111\u00e3 c\u00fang t\u1eeb tr\u01b0\u1edbc, \u0111\u00e3 l\u00e0m t\u1eeb tr\u01b0\u1edbc \u0111\u00fang v\u1edbi quy ph\u00e1p kh\u00f4ng?<\/p>\n

– B\u1ea1ch Th\u1ebf T\u00f4n, con c\u00f3 nghe d\u00e2n Vajj\u00ec t\u00f4n s\u00f9ng, k\u00ednh tr\u1ecdng, \u0111\u1ea3nh l\u1ec5, c\u00fang d\u01b0\u1eddng c\u00e1c t\u1ef1 mi\u1ebfu c\u1ee7a Vajj\u00ec \u1edf t\u1ec9nh th\u00e0nh v\u00e0 ngo\u00e0i t\u1ec9nh th\u00e0nh, kh\u00f4ng b\u1ecf ph\u1ebf c\u00e1c c\u00fang l\u1ec5 \u0111\u00e3 c\u00fang t\u1eeb tr\u01b0\u1edbc, \u0111\u00e3 l\u00e0m t\u1eeb tr\u01b0\u1edbc \u0111\u00fang v\u1edbi quy ph\u00e1p.<\/p>\n

– N\u00e0y Ananda, khi n\u00e0o d\u00e2n Vajj\u00ec t\u00f4n s\u00f9ng, k\u00ednh tr\u1ecdng, \u0111\u1ea3nh l\u1ec5, c\u00fang d\u01b0\u1eddng c\u00e1c t\u1ef1 mi\u1ebfu c\u1ee7a Vajj\u00ec \u1edf t\u1ec9nh th\u00e0nh v\u00e0 ngo\u00e0i t\u1ec9nh th\u00e0nh, kh\u00f4ng b\u1ecf ph\u1ebf c\u00e1c c\u00fang l\u1ec5 \u0111\u00e3 c\u00fang t\u1eeb tr\u01b0\u1edbc, \u0111\u00e3 l\u00e0m t\u1eeb tr\u01b0\u1edbc \u0111\u00fang v\u1edbi quy ph\u00e1p, th\u1eddi n\u00e0y Ananda, d\u00e2n Vajj\u00ec s\u1ebd \u0111\u01b0\u1ee3c c\u01b0\u1eddng th\u1ecbnh, kh\u00f4ng b\u1ecb suy gi\u1ea3m. N\u00e0y Ananda, Ng\u01b0\u01a1i c\u00f3 nghe d\u00e2n Vajj\u00ec b\u1ea3o h\u1ed9, che ch\u1edf, \u1ee7ng h\u1ed9 \u0111\u00fang ph\u00e1p c\u00e1c v\u1ecb A-la-h\u00e1n \u1edf t\u1ea1i Vajj\u00ec khi\u1ebfn c\u00e1c v\u1ecb A-la-h\u00e1n ch\u01b0a \u0111\u1ebfn s\u1ebd \u0111\u1ebfn trong x\u1ee9, v\u00e0 nh\u1eefng v\u1ecb A-la-h\u00e1n \u0111\u00e3 \u0111\u1ebfn \u0111\u01b0\u1ee3c s\u1ed1ng an l\u1ea1c kh\u00f4ng?<\/p>\n

– B\u1ea1ch Th\u1ebf T\u00f4n, con nghe d\u00e2n Vajj\u00ec b\u1ea3o h\u1ed9, che ch\u1edf, \u1ee7ng h\u1ed9 \u0111\u00fang ph\u00e1p c\u00e1c v\u1ecb A-la-h\u00e1n \u1edf t\u1ea1i Vajj\u00ec khi\u1ebfn c\u00e1c v\u1ecb A-la-h\u00e1n ch\u01b0a \u0111\u1ebfn s\u1ebd \u0111\u1ebfn trong x\u1ee9, v\u00e0 nh\u1eefng v\u1ecb A-la-h\u00e1n \u0111\u00e3 \u0111\u1ebfn \u0111\u01b0\u1ee3c s\u1ed1ng an l\u1ea1c.<\/p>\n

– N\u00e0y Ananda, khi n\u00e0o d\u00e2n Vajj\u00ec b\u1ea3o h\u1ed9, che ch\u1edf, \u1ee7ng h\u1ed9 \u0111\u00fang ph\u00e1p c\u00e1c v\u1ecb A-la-h\u00e1n \u1edf t\u1ea1i Vajj\u00ec khi\u1ebfn c\u00e1c v\u1ecb A-la-h\u00e1n ch\u01b0a \u0111\u1ebfn s\u1ebd \u0111\u1ebfn trong x\u1ee9, v\u00e0 nh\u1eefng v\u1ecb A-la-h\u00e1n ch\u01b0a \u0111\u1ebfn s\u1ebd \u0111\u1ebfn trong x\u1ee9 v\u00e0 nh\u1eefng v\u1ecb A-la-h\u00e1n \u0111\u00e3 \u0111\u1ebfn \u0111\u01b0\u1ee3c s\u1ed1ng an l\u1ea1c, th\u1eddi n\u00e0y Ananda, d\u00e2n Vajj\u00ec s\u1ebd \u0111\u01b0\u1ee3c c\u01b0\u1eddng th\u1ecbnh, kh\u00f4ng b\u1ecb suy gi\u1ea3m.<\/p>\n

5. R\u1ed3i Th\u1ebf T\u00f4n n\u00f3i v\u1edbi B\u00e0-la-m\u00f4n Vassakara, \u0111\u1ea1i th\u1ea7n n\u01b0\u1edbc Magadha:<\/p>\n

– N\u00e0y B\u00e0-la-m\u00f4n, m\u1ed9t th\u1eddi Ta s\u1ed1ng \u1edf Ves\u00e0li t\u1ea1i t\u1ef1 mi\u1ebfu S\u00e0randada, Ta d\u1ea1y cho d\u00e2n Vajj\u00ec b\u1ea3y ph\u00e1p b\u1ea5t th\u1ed1i n\u00e0y. N\u00e0y B\u00e0-la-m\u00f4n, khi n\u00e0o b\u1ea3y ph\u00e1p b\u1ea5t th\u1ed1i \u0111\u01b0\u1ee3c duy tr\u00ec gi\u1eefa d\u00e2n Vajj\u00ec, khi n\u00e0o d\u00e2n Vajj\u00ec \u0111\u01b0\u1ee3c gi\u1ea3ng d\u1ea1y b\u1ea3y ph\u00e1p b\u1ea5t th\u1ed1i n\u00e0y, th\u1eddi B\u00e0-la-m\u00f4n, d\u00e2n Vajj\u00ec s\u1ebd \u0111\u01b0\u1ee3c c\u01b0\u1eddng th\u1ecbnh, kh\u00f4ng b\u1ecb suy gi\u1ea3m.<\/p>\n

Khi \u0111\u01b0\u1ee3c n\u00f3i v\u1eady, B\u00e0-la-m\u00f4n Vassakara, \u0111\u1ea1i th\u1ea7n n\u01b0\u1edbc Magadha b\u1ea1ch Th\u1ebf T\u00f4n:<\/p>\n

– T\u00f4n gi\u1ea3 Gotama, n\u1ebfu d\u00e2n Vajj\u00ec ch\u1ec9 h\u1ed9i \u0111\u1ee7 m\u1ed9t ph\u00e1p b\u1ea5t th\u1ed1i n\u00e0y, th\u1eddi d\u00e2n Vajj\u00ec nh\u1ea5t \u0111\u1ecbnh \u0111\u01b0\u1ee3c c\u01b0\u1eddng th\u1ecbnh, kh\u00f4ng b\u1ecb suy gi\u1ea3m, hu\u1ed1ng n\u1eefa l\u00e0 \u0111\u1ee7 c\u1ea3 b\u1ea3y ph\u00e1p b\u1ea5t th\u1ed1i. T\u00f4n gi\u1ea3 Gotama, Aj\u00e0tasattu Vedehiputta, vua n\u01b0\u1edbc Magadha kh\u00f4ng th\u1ec3 \u0111\u00e1nh b\u1ea1i d\u00e2n Vajj\u00ec \u1edf chi\u1ebfn tr\u1eadn tr\u1eeb phi d\u00f9ng ngo\u1ea1i giao hay k\u1ebf ly gi\u00e1n. T\u00f4n gi\u1ea3 Gotama, nay ch\u00fang con ph\u1ea3i \u0111i, ch\u00fang con c\u00f3 nhi\u1ec1u vi\u1ec7c v\u00e0 c\u00f3 nhi\u1ec1u b\u1ed5n ph\u1eadn.<\/p>\n

– N\u00e0y B\u00e0-la-m\u00f4n, Ng\u01b0\u1eddi h\u00e3y l\u00e0m nh\u1eefng g\u00ec Ng\u01b0\u1eddi ngh\u0129 l\u00e0 h\u1ee3p th\u1eddi.<\/p>\n

B\u00e0-la-m\u00f4n Vassakara, v\u1ecb \u0111\u1ea1i th\u1ea7n n\u01b0\u1edbc Magadha hoan h\u1ef7, t\u00e1n th\u00e1n l\u1eddi d\u1ea1y c\u1ee7a Th\u1ebf T\u00f4n, t\u1eeb ch\u1ed7 ng\u1ed3i \u0111\u1ee9ng d\u1eady v\u00e0 t\u1eeb bi\u1ec7t.<\/p>\n

6. Khi B\u00e0-la-m\u00f4n Vassakara \u0111i ch\u01b0a bao l\u00e2u, Th\u1ebf T\u00f4n n\u00f3i v\u1edbi T\u00f4n gi\u1ea3 Ananda:<\/p>\n

– N\u00e0y Ananda, h\u00e3y \u0111i v\u00e0 t\u1eadp h\u1ecdp t\u1ea1i gi\u1ea3ng \u0111\u01b0\u1eddng t\u1ea5t c\u1ea3 nh\u1eefng v\u1ecb T\u1ef7-kheo s\u1ed1ng g\u1ea7n R\u00e0jagaha (V\u01b0\u01a1ng X\u00e1).<\/p>\n

– Xin v\u00e2ng, b\u1ea1ch Th\u1ebf T\u00f4n!<\/p>\n

T\u00f4n gi\u1ea3 Ananda v\u00e2ng theo l\u1eddi d\u1ea1y Th\u1ebf T\u00f4n, \u0111i t\u1eadp h\u1ecdp t\u1ea5t c\u1ea3 nh\u1eefng v\u1ecb T\u1ef7-kheo s\u1ed1ng g\u1ea7n V\u01b0\u01a1ng X\u00e1 r\u1ed3i \u0111i \u0111\u1ebfn Th\u1ebf T\u00f4n, \u0111\u1ea3nh l\u1ec5 Ng\u00e0i, \u0111\u1ee9ng m\u1ed9t b\u00ean v\u00e0 b\u1ea1ch Th\u1ebf T\u00f4n:<\/p>\n

– B\u1ea1ch Th\u1ebf T\u00f4n, T\u1ef7-kheo T\u0103ng \u0111\u00e3 tu h\u1ecdp. B\u1ea1ch Th\u1ebf T\u00f4n, Ng\u00e0i h\u00e3y l\u00e0m nh\u1eefng g\u00ec Ng\u00e0i ngh\u0129 l\u00e0 h\u1ee3p th\u1eddi.<\/p>\n

R\u1ed3i Th\u1ebf T\u00f4n, t\u1eeb ch\u1ed7 ng\u1ed3i \u0111\u1ee9ng d\u1eady, \u0111i \u0111\u1ebfn gi\u1ea3ng \u0111\u01b0\u1eddng, ng\u1ed3i tr\u00ean ch\u1ed7 ng\u1ed3i \u0111\u00e3 so\u1ea1n s\u1eb5n v\u00e0 n\u00f3i v\u1edbi c\u00e1c v\u1ecb T\u1ef7-kheo:<\/p>\n

– N\u00e0y c\u00e1c T\u1ef7-kheo, Ta s\u1ebd gi\u1ea3ng b\u1ea3y ph\u00e1p b\u1ea5t th\u1ed1i. H\u00e3y nghe v\u00e0 suy nghi\u1ec7m k\u1ef9. Ta s\u1ebd gi\u1ea3ng.<\/p>\n

– Xin v\u00e2ng, b\u1ea1ch Th\u1ebf T\u00f4n!<\/p>\n

Nh\u1eefng v\u1ecb T\u1ef7-kheo \u1ea5y tr\u1ea3 l\u1eddi Th\u1ebf T\u00f4n. Th\u1ebf T\u00f4n gi\u1ea3ng nh\u01b0 sau:<\/p>\n

– N\u00e0y c\u00e1c T\u1ef7-kheo, khi n\u00e0o ch\u00fang T\u1ef7-kheo th\u01b0\u1eddng hay t\u1ee5 h\u1ecdp v\u00e0 t\u1ee5 h\u1ecdp \u0111\u00f4ng \u0111\u1ea3o v\u1edbi nhau, th\u1eddi n\u00e0y c\u00e1c T\u1ef7-kheo, ch\u00fang T\u1ef7-kheo s\u1ebd \u0111\u01b0\u1ee3c c\u01b0\u1eddng th\u1ecbnh, kh\u00f4ng b\u1ecb suy gi\u1ea3m.<\/p>\n

N\u00e0y c\u00e1c T\u1ef7-kheo, khi n\u00e0o ch\u00fang T\u1ef7-kheo t\u1ee5 h\u1ecdp trong ni\u1ec7m \u0111o\u00e0n k\u1ebft, gi\u1ea3i t\u00e1n trong ni\u1ec7m \u0111o\u00e0n k\u1ebft, v\u00e0 l\u00e0m vi\u1ec7c T\u0103ng s\u1ef1 trong ni\u1ec7m \u0111o\u00e0n k\u1ebft, th\u1eddi n\u00e0y c\u00e1c T\u1ef7-kheo, ch\u00fang T\u1ef7-kheo s\u1ebd \u0111\u01b0\u1ee3c c\u01b0\u1eddng th\u1ecbnh, kh\u00f4ng b\u1ecb suy gi\u1ea3m.<\/p>\n

N\u00e0y c\u00e1c T\u1ef7-kheo, khi n\u00e0o ch\u00fang T\u1ef7-kheo kh\u00f4ng ban h\u00e0nh nh\u1eefng lu\u1eadt l\u1ec7 kh\u00f4ng \u0111\u01b0\u1ee3c ban h\u00e0nh, kh\u00f4ng h\u1ee7y b\u1ecf nh\u1eefng lu\u1eadt l\u1ec7 \u0111\u00e3 \u0111\u01b0\u1ee3c ban h\u00e0nh, s\u1ed1ng \u0111\u00fang v\u1edbi nh\u1eefng h\u1ecdc gi\u1edbi \u0111\u01b0\u1ee3c ban h\u00e0nh, th\u1eddi n\u00e0y c\u00e1c T\u1ef7-kheo, ch\u00fang T\u1ef7-kheo s\u1ebd \u0111\u01b0\u1ee3c c\u01b0\u1eddng th\u1ecbnh, kh\u00f4ng b\u1ecb suy gi\u1ea3m.<\/p>\n

N\u00e0y c\u00e1c T\u1ef7-kheo, khi n\u00e0o ch\u00fang T\u1ef7-kheo t\u00f4n s\u00f9ng, k\u00ednh tr\u1ecdng, \u0111\u1ea3nh l\u1ec5, c\u00fang d\u01b0\u1eddng c\u00e1c b\u1eadc T\u1ef7-kheo th\u01b0\u1ee3ng t\u1ecda nh\u1eefng v\u1ecb n\u00e0y l\u00e0 nh\u1eefng v\u1ecb gi\u00e0u kinh nghi\u1ec7m, ni\u00ean cao l\u1ea1p tr\u01b0\u1edfng, b\u1eadc cha c\u1ee7a ch\u00fang T\u0103ng, b\u1eadc th\u1ea7y c\u1ee7a ch\u00fang T\u0103ng v\u00e0 nghe theo l\u1eddi d\u1ea1y c\u1ee7a nh\u1eefng v\u1ecb n\u00e0y, th\u1eddi n\u00e0y c\u00e1c T\u1ef7-kheo, ch\u00fang T\u1ef7-kheo s\u1ebd \u0111\u01b0\u1ee3c c\u01b0\u1eddng th\u1ecbnh, kh\u00f4ng b\u1ecb suy gi\u1ea3m.<\/p>\n

N\u00e0y c\u00e1c T\u1ef7-kheo, khi n\u00e0o ch\u00fang T\u1ef7-kheo kh\u00f4ng b\u1ecb chi ph\u1ed1i b\u1edfi tham \u00e1i, tham \u00e1i n\u00e0y t\u00e1c th\u00e0nh m\u1ed9t \u0111\u1eddi s\u1ed1ng kh\u00e1c, th\u1eddi n\u00e0y c\u00e1c T\u1ef7-kheo, ch\u00fang T\u1ef7-kheo s\u1ebd \u0111\u01b0\u1ee3c c\u01b0\u1eddng th\u1ecbnh, kh\u00f4ng b\u1ecb suy gi\u1ea3m.<\/p>\n

N\u00e0y c\u00e1c T\u1ef7-kheo, khi n\u00e0o ch\u00fang T\u1ef7-kheo th\u00edch s\u1ed1ng nh\u1eefng ch\u1ed7 nh\u00e0n t\u1ecbnh, th\u1eddi n\u00e0y c\u00e1c T\u1ef7-kheo, ch\u00fang T\u1ef7-kheo s\u1ebd \u0111\u01b0\u1ee3c c\u01b0\u1eddng th\u1ecbnh, kh\u00f4ng b\u1ecb suy gi\u1ea3m.<\/p>\n

N\u00e0y c\u00e1c T\u1ef7-kheo, khi n\u00e0o ch\u00fang T\u1ef7-kheo t\u1ef1 th\u00e2n an tr\u00fa ch\u00e1nh ni\u1ec7m, khi\u1ebfn c\u00e1c b\u1ea1n \u0111\u1ed3ng tu thi\u1ec7n ch\u00ed ch\u01b0a \u0111\u1ebfn mu\u1ed1n \u0111\u1ebfn \u1edf, v\u00e0 c\u00e1c b\u1ea1n \u0111\u1ed3ng tu thi\u1ec7n ch\u00ed \u0111\u00e3 \u0111\u1ebfn \u1edf, \u0111\u01b0\u1ee3c s\u1ed1ng an l\u1ea1c, th\u1eddi n\u00e0y c\u00e1c T\u1ef7-kheo, ch\u00fang T\u1ef7-kheo s\u1ebd \u0111\u01b0\u1ee3c c\u01b0\u1eddng th\u1ecbnh, kh\u00f4ng b\u1ecb suy gi\u1ea3m.<\/p>\n

N\u00e0y c\u00e1c T\u1ef7-kheo, khi n\u00e0o b\u1ea3y ph\u00e1p b\u1ea5t th\u1ed1i n\u00e0y \u0111\u01b0\u1ee3c duy tr\u00ec gi\u1eefa c\u00e1c v\u1ecb T\u1ef7-kheo, khi n\u00e0o c\u00e1c v\u1ecb T\u1ef7-kheo \u0111\u01b0\u1ee3c d\u1ea1y b\u1ea3y ph\u00e1p b\u1ea5t th\u1ed1i n\u00e0y, th\u1eddi n\u00e0y c\u00e1c T\u1ef7-kheo, ch\u00fang T\u1ef7-kheo s\u1ebd \u0111\u01b0\u1ee3c c\u01b0\u1eddng th\u1ecbnh, kh\u00f4ng b\u1ecb suy gi\u1ea3m.<\/p>\n

7. N\u00e0y c\u00e1c T\u1ef7-kheo, Ta s\u1ebd gi\u1ea3ng b\u00e0y ph\u00e1p b\u1ea5t th\u1ed1i kh\u00e1c, h\u00e3y nghe v\u00e0 suy nghi\u1ec7m k\u1ef9. Ta s\u1ebd n\u00f3i.<\/p>\n

– Xin v\u00e2ng, b\u1ea1ch Th\u1ebf T\u00f4n!<\/p>\n

Nh\u1eefng v\u1ecb T\u1ef7-kheo \u0111\u00e1p \u1ee9ng Th\u1ebf T\u00f4n. Th\u1ebf T\u00f4n n\u00f3i:<\/p>\n

N\u00e0y c\u00e1c T\u1ef7-kheo, khi n\u00e0o ch\u00fang T\u1ef7-kheo kh\u00f4ng \u01b0a th\u00edch l\u00e0m th\u1ebf s\u1ef1, kh\u00f4ng hoan h\u1ef7 l\u00e0m th\u1ebf s\u1ef1, kh\u00f4ng \u0111am m\u00ea l\u00e0m th\u1ebf s\u1ef1, th\u1eddi n\u00e0y c\u00e1c T\u1ef7-kheo, ch\u00fang T\u1ef7-kheo s\u1ebd \u0111\u01b0\u1ee3c c\u01b0\u1eddng th\u1ecbnh, kh\u00f4ng b\u1ecb suy gi\u1ea3m.<\/p>\n

N\u00e0y c\u00e1c T\u1ef7-kheo, khi n\u00e0o ch\u00fang T\u1ef7-kheo kh\u00f4ng \u01b0a th\u00edch phi\u1ebfm lu\u1eadn, kh\u00f4ng hoan h\u1ef7 phi\u1ebfm lu\u1eadn, kh\u00f4ng \u0111am m\u00ea phi\u1ebfm lu\u1eadn, th\u1eddi n\u00e0y c\u00e1c T\u1ef7-kheo, ch\u00fang T\u1ef7-kheo s\u1ebd \u0111\u01b0\u1ee3c c\u01b0\u1eddng th\u1ecbnh, kh\u00f4ng b\u1ecb suy gi\u1ea3m.<\/p>\n

N\u00e0y c\u00e1c T\u1ef7-kheo, khi n\u00e0o ch\u00fang T\u1ef7-kheo kh\u00f4ng \u01b0a th\u00edch ng\u1ee7 ngh\u1ec9, th\u1eddi n\u00e0y c\u00e1c T\u1ef7-kheo, ch\u00fang T\u1ef7-kheo s\u1ebd \u0111\u01b0\u1ee3c c\u01b0\u1eddng th\u1ecbnh, kh\u00f4ng b\u1ecb suy gi\u1ea3m.<\/p>\n

N\u00e0y c\u00e1c T\u1ef7-kheo, khi n\u00e0o ch\u00fang T\u1ef7-kheo kh\u00f4ng \u01b0a th\u00edch qu\u1ea7n t\u1ee5, kh\u00f4ng hoan h\u1ef7 qu\u1ea7n t\u1ee5, kh\u00f4ng \u0111am m\u00ea qu\u1ea7n t\u1ee5, th\u1eddi n\u00e0y c\u00e1c T\u1ef7-kheo, ch\u00fang T\u1ef7-kheo s\u1ebd \u0111\u01b0\u1ee3c c\u01b0\u1eddng th\u1ecbnh, kh\u00f4ng b\u1ecb suy gi\u1ea3m.<\/p>\n

N\u00e0y c\u00e1c T\u1ef7-kheo, khi n\u00e0o ch\u00fang T\u1ef7-kheo kh\u00f4ng c\u00f3 \u00e1c d\u1ee5c v\u1ecdng, kh\u00f4ng b\u1ecb chi ph\u1ed1i b\u1edfi \u00e1c d\u1ee5c v\u1ecdng, th\u1eddi n\u00e0y c\u00e1c T\u1ef7-kheo, ch\u00fang T\u1ef7-kheo s\u1ebd \u0111\u01b0\u1ee3c c\u01b0\u1eddng th\u1ecbnh, kh\u00f4ng b\u1ecb suy gi\u1ea3m.<\/p>\n

N\u00e0y c\u00e1c T\u1ef7-kheo, khi n\u00e0o ch\u00fang T\u1ef7-kheo kh\u00f4ng b\u1ea1n b\u00e8 \u00e1c d\u1ee5c v\u1ecdng, kh\u00f4ng th\u00e2n t\u00edn \u00e1c d\u1ee5c v\u1ecdng, kh\u00f4ng c\u1ed9ng h\u00e0nh v\u1edbi \u00e1c d\u1ee5c v\u1ecdng, th\u1eddi n\u00e0y c\u00e1c T\u1ef7-kheo, ch\u00fang T\u1ef7-kheo s\u1ebd \u0111\u01b0\u1ee3c c\u01b0\u1eddng th\u1ecbnh, kh\u00f4ng b\u1ecb suy gi\u1ea3m.<\/p>\n

N\u00e0y c\u00e1c T\u1ef7-kheo, khi n\u00e0o ch\u00fang T\u1ef7-kheo kh\u00f4ng d\u1eebng \u1edf n\u1eeda ch\u1eebng, gi\u1eefa s\u1ef1 \u0111\u1ea1t \u0111\u00e1o nh\u1eefng qu\u1ea3 v\u1ecb th\u1ea5p k\u00e9m v\u00e0 nh\u1eefng qu\u1ea3 v\u1ecb th\u00f9 th\u1eafng, th\u1eddi n\u00e0y c\u00e1c T\u1ef7-kheo, ch\u00fang T\u1ef7-kheo s\u1ebd \u0111\u01b0\u1ee3c c\u01b0\u1eddng th\u1ecbnh, kh\u00f4ng b\u1ecb suy gi\u1ea3m.<\/p>\n

N\u00e0y c\u00e1c T\u1ef7-kheo, khi n\u00e0o b\u1ea3y ph\u00e1p b\u1ea5t th\u1ed1i n\u00e0y \u0111\u01b0\u1ee3c duy tr\u00ec gi\u1eefa c\u00e1c v\u1ecb T\u1ef7-kheo, khi n\u00e0o c\u00e1c v\u1ecb T\u1ef7-kheo \u0111\u01b0\u1ee3c d\u1ea1y b\u1ea3y ph\u00e1p b\u1ea5t th\u1ed1i n\u00e0y, th\u1eddi n\u00e0y c\u00e1c T\u1ef7-kheo, ch\u00fang T\u1ef7-kheo s\u1ebd \u0111\u01b0\u1ee3c c\u01b0\u1eddng th\u1ecbnh, kh\u00f4ng b\u1ecb suy gi\u1ea3m.<\/p>\n

8. N\u00e0y c\u00e1c T\u1ef7-kheo, Ta s\u1ebd gi\u1ea3ng b\u1ea3y ph\u00e1p b\u1ea5t th\u1ed1i kh\u00e1c, h\u00e3y nghe v\u00e0 suy nghi\u1ec7m k\u1ef9. Ta s\u1ebd n\u00f3i.<\/p>\n

– Xin v\u00e2ng, b\u1ea1ch Th\u1ebf T\u00f4n!<\/p>\n

Nh\u1eefng v\u1ecb T\u1ef7-kheo \u1ea5y \u0111\u00e1p \u1ee9ng Th\u1ebf T\u00f4n. Th\u1ebf T\u00f4n n\u00f3i:<\/p>\n

– N\u00e0y c\u00e1c T\u1ef7-kheo, khi n\u00e0o ch\u00fang T\u1ef7-kheo c\u00f3 t\u00edn t\u00e2m, c\u00f3 t\u00e0m, c\u00f3 qu\u00fd, c\u00f3 nghe nhi\u1ec1u, c\u00f3 tinh t\u1ea5n, c\u00f3 ch\u00e1nh ni\u1ec7m, c\u00f3 tr\u00ed tu\u1ec7, th\u1eddi n\u00e0y c\u00e1c T\u1ef7-kheo, ch\u00fang T\u1ef7-kheo s\u1ebd \u0111\u01b0\u1ee3c c\u01b0\u1eddng th\u1ecbnh, kh\u00f4ng b\u1ecb suy gi\u1ea3m.<\/p>\n

N\u00e0y c\u00e1c T\u1ef7-kheo, khi n\u00e0o b\u1ea3y ph\u00e1p b\u1ea5t th\u1ed1i n\u00e0y \u0111\u01b0\u1ee3c duy tr\u00ec gi\u1eefa c\u00e1c v\u1ecb T\u1ef7-kheo, khi n\u00e0o c\u00e1c v\u1ecb T\u1ef7-kheo \u0111\u01b0\u1ee3c d\u1ea1y b\u1ea3y ph\u00e1p b\u1ea5t th\u1ed1i n\u00e0y, th\u1eddi n\u00e0y c\u00e1c T\u1ef7-kheo, ch\u00fang T\u1ef7-kheo s\u1ebd \u0111\u01b0\u1ee3c c\u01b0\u1eddng th\u1ecbnh, kh\u00f4ng b\u1ecb suy gi\u1ea3m.<\/p>\n

9. N\u00e0y c\u00e1c T\u1ef7-kheo, Ta s\u1ebd gi\u1ea3ng b\u1ea3y ph\u00e1p b\u1ea5t th\u1ed1i kh\u00e1c, h\u00e3y nghe v\u00e0 suy nghi\u1ec7m k\u1ef9. Ta s\u1ebd n\u00f3i.<\/p>\n

– Xin v\u00e2ng, b\u1ea1ch Th\u1ebf T\u00f4n!<\/p>\n

Ch\u01b0 T\u1ef7-kheo \u0111\u00e1p \u1ee9ng. Th\u1ebf T\u00f4n n\u00f3i:<\/p>\n

– N\u00e0y c\u00e1c T\u1ef7-kheo, khi n\u00e0o ch\u00fang T\u1ef7-kheo tu t\u1eadp ni\u1ec7m gi\u00e1c chi, tu t\u1eadp tr\u1ea1ch ph\u00e1p gi\u00e1c chi, tu t\u1eadp tinh t\u1ea5n gi\u00e1c chi, tu t\u1eadp khinh an gi\u00e1c chi, tu t\u1eadp \u0111\u1ecbnh gi\u00e1c chi, tu t\u1eadp x\u1ea3 gi\u00e1c chi, th\u1eddi n\u00e0y c\u00e1c T\u1ef7-kheo, ch\u00fang T\u1ef7-kheo s\u1ebd \u0111\u01b0\u1ee3c c\u01b0\u1eddng th\u1ecbnh, kh\u00f4ng b\u1ecb suy gi\u1ea3m.<\/p>\n

N\u00e0y c\u00e1c T\u1ef7-kheo, khi n\u00e0o b\u1ea3y ph\u00e1p b\u1ea5t th\u1ed1i n\u00e0y \u0111\u01b0\u1ee3c duy tr\u00ec gi\u1eefa c\u00e1c v\u1ecb T\u1ef7-kheo, khi n\u00e0o c\u00e1c v\u1ecb T\u1ef7-kheo \u0111\u01b0\u1ee3c d\u1ea1y b\u1ea3y ph\u00e1p b\u1ea5t th\u1ed1i n\u00e0y, th\u1eddi n\u00e0y c\u00e1c T\u1ef7-kheo, ch\u00fang T\u1ef7-kheo s\u1ebd \u0111\u01b0\u1ee3c c\u01b0\u1eddng th\u1ecbnh, kh\u00f4ng b\u1ecb suy gi\u1ea3m.<\/p>\n

10. N\u00e0y c\u00e1c T\u1ef7-kheo, Ta s\u1ebd gi\u1ea3ng b\u1ea3y ph\u00e1p b\u1ea5t th\u1ed1i kh\u00e1c, h\u00e3y nghe v\u00e0 suy nghi\u1ec7m k\u1ef9. Ta s\u1ebd n\u00f3i.<\/p>\n

– Xin v\u00e2ng b\u1ea1ch Th\u1ebf T\u00f4n!<\/p>\n

Nh\u1eefng v\u1ecb T\u1ef7-kheo \u1ea5y \u0111\u00e1p \u1ee9ng Th\u1ebf T\u00f4n. Th\u1ebf T\u00f4n n\u00f3i:<\/p>\n

– N\u00e0y c\u00e1c T\u1ef7-kheo, khi n\u00e0o ch\u00fang T\u1ef7-kheo t\u1ee5 t\u1eadp v\u00f4 th\u01b0\u1eddng t\u01b0\u1edfng, tu t\u1eadp v\u00f4 ng\u00e3 t\u01b0\u1edfng, tu t\u1eadp b\u1ea5t t\u1ecbnh t\u01b0\u1edfng, tu t\u1eadp nguy hi\u1ec3m t\u01b0\u1edfng, tu t\u1eadp x\u1ea3 ly t\u01b0\u1edfng, tu t\u1eadp v\u00f4 tham t\u01b0\u1edfng, tu t\u1eadp di\u1ec7t t\u01b0\u1edfng, th\u1eddi n\u00e0y c\u00e1c T\u1ef7-kheo, ch\u00fang T\u1ef7-kheo s\u1ebd \u0111\u01b0\u1ee3c c\u01b0\u1eddng th\u1ecbnh, kh\u00f4ng b\u1ecb suy gi\u1ea3m.<\/p>\n

N\u00e0y c\u00e1c T\u1ef7-kheo, khi n\u00e0o b\u1ea3y ph\u00e1p b\u1ea5t th\u1ed1i n\u00e0y \u0111\u01b0\u1ee3c duy tr\u00ec gi\u1eefa c\u00e1c v\u1ecb T\u1ef7-kheo, khi n\u00e0o c\u00e1c v\u1ecb T\u1ef7-kheo \u0111\u01b0\u1ee3c d\u1ea1y b\u1ea3y ph\u00e1p b\u1ea5t th\u1ed1i n\u00e0y, th\u1eddi n\u00e0y c\u00e1c T\u1ef7-kheo, ch\u00fang T\u1ef7-kheo s\u1ebd \u0111\u01b0\u1ee3c c\u01b0\u1eddng th\u1ecbnh, kh\u00f4ng b\u1ecb suy gi\u1ea3m.<\/p>\n

11. N\u00e0y c\u00e1c T\u1ef7-kheo, Ta s\u1ebd gi\u1ea3ng s\u00e1u ph\u00e1p b\u1ea5t th\u1ed1i, h\u00e3y nghe v\u00e0 suy nghi\u1ec7m k\u1ef9. Ta s\u1ebd gi\u1ea3ng.<\/p>\n

– Xin v\u00e2ng, b\u1ea1ch Th\u1ebf T\u00f4n!<\/p>\n

Nh\u1eefng v\u1ecb T\u1ef7-kheo \u1ea5y \u0111\u00e1p \u1ee9ng Th\u1ebf T\u00f4n. Th\u1ebf T\u00f4n n\u00f3i:<\/p>\n

– N\u00e0y c\u00e1c, T\u1ef7-kheo khi n\u00e0o c\u00e1c v\u1ecb T\u1ef7-kheo \u0111\u1ed1i v\u1edbi c\u00e1c v\u1ecb \u0111\u1ed3ng tu ph\u1ea1m h\u1ea1nh, t\u1ea1i ch\u1ed7 \u0111\u00f4ng ng\u01b0\u1eddi v\u00e0 v\u1eafng ng\u01b0\u1eddi, g\u00ecn gi\u1eef th\u00e2n nghi\u1ec7p t\u1eeb h\u00f2a, th\u1eddi n\u00e0y c\u00e1c T\u1ef7-kheo, ch\u00fang T\u1ef7-kheo s\u1ebd \u0111\u01b0\u1ee3c c\u01b0\u1eddng th\u1ecbnh, kh\u00f4ng b\u1ecb suy gi\u1ea3m.<\/p>\n

N\u00e0y c\u00e1c T\u1ef7-kheo, khi n\u00e0o c\u00e1c v\u1ecb T\u1ef7-kheo \u0111\u1ed1i v\u1edbi c\u00e1c v\u1ecb \u0111\u1ed3ng tu ph\u1ea1m h\u1ea1nh, t\u1ea1i ch\u1ed7 \u0111\u00f4ng ng\u01b0\u1eddi v\u00e0 v\u1eafng ng\u01b0\u1eddi g\u00ecn gi\u1eef kh\u1ea9u nghi\u1ec7p t\u1eeb h\u00f2a, th\u1eddi n\u00e0y c\u00e1c T\u1ef7-kheo, ch\u00fang T\u1ef7-kheo s\u1ebd \u0111\u01b0\u1ee3c c\u01b0\u1eddng th\u1ecbnh, kh\u00f4ng b\u1ecb suy gi\u1ea3m.<\/p>\n

N\u00e0y c\u00e1c T\u1ef7-kheo, khi n\u00e0o c\u00e1c v\u1ecb T\u1ef7-kheo \u0111\u1ed1i v\u1edbi c\u00e1c v\u1ecb \u0111\u1ed3ng tu ph\u1ea1m h\u1ea1nh, t\u1ea1i ch\u1ed7 \u0111\u00f4ng ng\u01b0\u1eddi v\u00e0 v\u1eafng ng\u01b0\u1eddi, g\u00ecn gi\u1eef \u00fd nghi\u1ec7p t\u1eeb h\u00f2a, th\u1eddi n\u00e0y c\u00e1c T\u1ef7-kheo, ch\u00fang T\u1ef7-kheo s\u1ebd \u0111\u01b0\u1ee3c c\u01b0\u1eddng th\u1ecbnh, kh\u00f4ng b\u1ecb suy gi\u1ea3m.<\/p>\n

N\u00e0y c\u00e1c T\u1ef7-kheo, khi n\u00e0o c\u00e1c v\u1ecb T\u1ef7-kheo ph\u00e2n ph\u1ed1i kh\u00f4ng thi\u00ean v\u1ecb, chung th\u1ecd h\u01b0\u1edfng v\u1edbi c\u00e1c b\u1ea1n gi\u1edbi \u0111\u1ee9c \u0111\u1ed3ng tu, m\u1ecdi l\u1ee3i d\u01b0\u1ee1ng ch\u01a1n ch\u00e1nh, h\u1ee3p ph\u00e1p, cho \u0111\u1ebfn nh\u1eefng v\u1eadt th\u1ecd l\u00e3nh trong b\u00ecnh b\u00e1t kh\u1ea5t th\u1ef1c, th\u1eddi n\u00e0y c\u00e1c T\u1ef7-kheo, ch\u00fang T\u1ef7-kheo s\u1ebd \u0111\u01b0\u1ee3c c\u01b0\u1eddng th\u1ecbnh, kh\u00f4ng b\u1ecb suy gi\u1ea3m.<\/p>\n

N\u00e0y c\u00e1c T\u1ef7-kheo, khi n\u00e0o c\u00e1c v\u1ecb T\u1ef7-kheo s\u1ed1ng v\u1edbi c\u00e1c b\u1ea1n \u0111\u1ed3ng tu, t\u1ea1i ch\u1ed7 \u0111\u00f4ng ng\u01b0\u1eddi v\u00e0 v\u1eafng ng\u01b0\u1eddi, trong s\u1ef1 th\u1ecd tr\u00ec nh\u1eefng gi\u1edbi lu\u1eadt \u0111\u00fang v\u1edbi Sa-m\u00f4n h\u1ea1nh, nh\u1eefng gi\u1edbi lu\u1eadt kh\u00f4ng b\u1ecb g\u1eaby v\u1ee5n, kh\u00f4ng b\u1ecb s\u1ee9t m\u1ebb, kh\u00f4ng b\u1ecb t\u1ef3 v\u1ebft, kh\u00f4ng b\u1ecb u\u1ebf tr\u01b0\u1ee3c, nh\u1eefng gi\u1edbi lu\u1eadt \u0111\u01b0a \u0111\u1ebfn gi\u1ea3i tho\u00e1t, \u0111\u01b0\u1ee3c ng\u01b0\u1eddi c\u00f3 tr\u00ed t\u00e1n th\u00e1n, kh\u00f4ng b\u1ecb \u00f4 nhi\u1ec5m b\u1edfi m\u1ee5c \u0111\u00edch sai l\u1ea1c, nh\u1eefng gi\u1edbi lu\u1eadt h\u01b0\u1edbng \u0111\u1ebfn \u0111\u1ecbnh t\u00e2m, th\u1eddi n\u00e0y c\u00e1c T\u1ef7-kheo, ch\u00fang T\u1ef7-kheo s\u1ebd \u0111\u01b0\u1ee3c c\u01b0\u1eddng th\u1ecbnh, kh\u00f4ng b\u1ecb suy gi\u1ea3m.<\/p>\n

N\u00e0y c\u00e1c T\u1ef7-kheo, khi n\u00e0o c\u00e1c v\u1ecb T\u1ef7-kheo s\u1ed1ng v\u1edbi c\u00e1c b\u1ea1n \u0111\u1ed3ng tu, t\u1ea1i ch\u1ed7 \u0111\u00f4ng ng\u01b0\u1eddi v\u00e0 v\u1eafng ng\u01b0\u1eddi, trong s\u1ef1 th\u1ecd tr\u00ec nh\u1eefng tri ki\u1ebfn \u0111\u00fang v\u1edbi Sa-m\u00f4n h\u1ea1nh, nh\u1eefng th\u00e1nh tri ki\u1ebfn \u0111\u01b0a \u0111\u1ebfn gi\u1ea3i tho\u00e1t, h\u01b0\u1edbng \u0111\u1ebfn s\u1ef1 di\u1ec7t t\u1eadn kh\u1ed5 \u0111au cho nh\u1eefng ai th\u1ef1c h\u00e0nh theo, th\u1eddi n\u00e0y c\u00e1c T\u1ef7-kheo, ch\u00fang T\u1ef7-kheo s\u1ebd \u0111\u01b0\u1ee3c c\u01b0\u1eddng th\u1ecbnh, kh\u00f4ng b\u1ecb suy gi\u1ea3m.<\/p>\n

N\u00e0y c\u00e1c T\u1ef7-kheo, khi n\u00e0o s\u00e1u ph\u00e1p b\u1ea5t th\u1ed1i n\u00e0y \u0111\u01b0\u1ee3c duy tr\u00ec gi\u1eefa c\u00e1c v\u1ecb T\u1ef7-kheo, khi n\u00e0o c\u00e1c v\u1ecb T\u1ef7-kheo \u0111\u01b0\u1ee3c d\u1ea1y s\u00e1u ph\u00e1p b\u1ea5t th\u1ed1i n\u00e0y, th\u1eddi n\u00e0y c\u00e1c T\u1ef7-kheo, ch\u00fang T\u1ef7-kheo s\u1ebd \u0111\u01b0\u1ee3c c\u01b0\u1eddng th\u1ecbnh, kh\u00f4ng b\u1ecb suy gi\u1ea3m.<\/p>\n

12. Trong th\u1eddi gian Th\u1ebf T\u00f4n \u1edf V\u01b0\u01a1ng X\u00e1 t\u1ea1i n\u00fai Linh Th\u1ee9u, ph\u00e1p tho\u1ea1i n\u00e0y \u0111\u01b0\u1ee3c gi\u1ea3ng cho ch\u00fang T\u1ef7-kheo: “\u00d0\u00e2y l\u00e0 Gi\u1edbi, \u0111\u00e2y l\u00e0 \u00d0\u1ecbnh, \u0111\u00e2y l\u00e0 Tu\u1ec7. \u00d0\u1ecbnh c\u00f9ng tu v\u1edbi Gi\u1edbi s\u1ebd \u0111\u01b0a \u0111\u1ebfn qu\u1ea3 v\u1ecb l\u1edbn, l\u1ee3i \u00edch l\u1edbn. Tu\u1ec7 c\u00f9ng tu v\u1edbi \u00d0\u1ecbnh s\u1ebd \u0111\u01b0a \u0111\u1ebfn qu\u1ea3 v\u1ecb l\u1edbn, l\u1ee3i \u00edch l\u1edbn. T\u00e2m c\u00f9ng tu v\u1edbi Tu\u1ec7 s\u1ebd \u0111\u01b0a \u0111\u1ebfn gi\u1ea3i tho\u00e1t ho\u00e0n to\u00e0n c\u00e1c m\u00f3n l\u1eadu ho\u1eb7c t\u1ee9c l\u00e0 d\u1ee5c l\u1eadu, h\u1eefu l\u1eadu (tri ki\u1ebfn l\u1eadu), v\u00f4 minh l\u1eadu”.<\/p>\n

13. Th\u1ebf T\u00f4n \u1edf V\u01b0\u01a1ng X\u00e1 cho \u0111\u1ebfn khi Ng\u00e0i xem l\u00e0 v\u1eeba \u0111\u1ee7, r\u1ed3i Ng\u00e0i g\u1ecdi t\u00f4n gi\u1ea3 Ananda:<\/p>\n

– N\u00e0y Ananda, ch\u00fang ta h\u00e3y \u0111i \u0111\u1ebfn Ambalatthik\u00e0.<\/p>\n

– Xin v\u00e2ng, b\u1ea1ch Th\u1ebf T\u00f4n!<\/p>\n

T\u00f4n gi\u1ea3 Ananda \u0111\u00e1p \u1ee9ng Th\u1ebf T\u00f4n. R\u1ed3i Th\u1ebf T\u00f4n c\u00f9ng v\u1edbi \u0111\u1ea1i ch\u00fang T\u1ef7-kheo \u0111i \u0111\u1ebfn Ambalatthik\u00e0.<\/p>\n

14. T\u1ea1i Ambalatthik\u00e0, Th\u1ebf T\u00f4n th\u00e2n tr\u00fa t\u1ea1i nh\u00e0 ngh\u1ec9 m\u00e1t c\u1ee7a vua. Trong th\u1eddi gian Th\u1ebf T\u00f4n \u1edf Ambalatthik\u00e0, t\u1ea1i nh\u00e0 ngh\u1ec9 m\u00e1t c\u1ee7a vua, ph\u00e1p tho\u1ea1i n\u00e0y \u0111\u01b0\u1ee3c gi\u1ea3ng cho ch\u00fang T\u1ef7-kheo.<\/p>\n

– \u00d0\u00e2y l\u00e0 Gi\u1edbi, \u0111\u00e2y l\u00e0 \u00d0\u1ecbnh, \u0111\u00e2y l\u00e0 Tu\u1ec7, \u00d0\u1ecbnh c\u00f9ng tu v\u1edbi Gi\u1edbi s\u1ebd \u0111\u01b0a \u0111\u1ebfn qu\u1ea3 v\u1ecb l\u1edbn, l\u1ee3i \u00edch l\u1edbn. Tu\u1ec7 c\u00f9ng tu v\u1edbi \u00d0\u1ecbnh s\u1ebd \u0111\u01b0a \u0111\u1ebfn qu\u1ea3 v\u1ecb l\u1edbn, l\u1ee3i \u00edch l\u1edbn. T\u00e2m c\u00f9ng tu v\u1edbi Tu\u1ec7 s\u1ebd \u0111\u01b0a \u0111\u1ebfn gi\u1ea3i tho\u00e1t ho\u00e0n to\u00e0n c\u00e1c m\u00f3n l\u1eadu ho\u1eb7c, t\u1ee9c l\u00e0 d\u1ee5c l\u1eadu, h\u1eefu l\u1eadu (tri ki\u1ebfn l\u1eadu), v\u00f4 minh l\u1eadu.<\/p>\n

15. Th\u1ebf T\u00f4n \u1edf Ambalatthik\u00e0 cho \u0111\u1ebfn khi Ng\u00e0i xem l\u00e0 v\u1eeba \u0111\u1ee7, r\u1ed3i Ng\u00e0i b\u1ea3o t\u00f4n gi\u1ea3 Ananda:<\/p>\n

– N\u00e0y Ananda, ch\u00fang ta h\u00e3y \u0111i \u0111\u1ebfn Naland\u00e0.<\/p>\n

– Xin v\u00e2ng, b\u1ea1ch Th\u1ebf T\u00f4n!<\/p>\n

T\u00f4n gi\u1ea3 Ananda v\u00e2ng l\u1eddi Th\u1ebf T\u00f4n. R\u1ed3i Th\u1ebf T\u00f4n c\u00f9ng v\u1edbi \u0111\u1ea1i ch\u00fang T\u1ef7-kheo \u0111i \u0111\u1ebfn Naland\u00e0. T\u1ea1i \u0111\u00e2y, Th\u1ebf T\u00f4n \u1edf Pavarikambavana (Ba-ba-l\u1ee3i \u00c2m-b\u00e0-l\u00e2m).<\/p>\n

16. T\u00f4n gi\u1ea3 S\u00e0riputta (X\u00e1-l\u1ee3i-ph\u1ea5t) \u0111\u1ebfn t\u1ea1i ch\u1ed7 Th\u1ebf T\u00f4n, \u0111\u1ea3nh l\u1ec5 Ng\u00e0i v\u00e0 xu\u1ed1ng m\u1ed9t b\u00ean. T\u00f4n gi\u1ea3 S\u00e0riputta b\u1ea1ch Th\u1ebf T\u00f4n:<\/p>\n

– B\u1ea1ch Th\u1ebf T\u00f4n, con tin t\u01b0\u1edfng Th\u1ebf T\u00f4n \u0111\u1ebfn n\u1ed7i con ngh\u0129 r\u1eb1ng, \u1edf qu\u00e1 kh\u1ee9, \u1edf t\u01b0\u01a1ng lai c\u0169ng nh\u01b0 \u1edf hi\u1ec7n t\u1ea1i kh\u00f4ng th\u1ec3 c\u00f3 m\u1ed9t Sa-m\u00f4n, m\u1ed9t B\u00e0-la-m\u00f4n n\u00e0o c\u00f3 th\u1ec3 v\u0129 \u0111\u1ea1i h\u01a1n, s\u00e1ng su\u1ed1t h\u01a1n Th\u1ebf T\u00f4n v\u1ec1 ph\u01b0\u01a1ng di\u1ec7n ch\u00e1nh gi\u00e1c.<\/p>\n

– N\u00e0y S\u00e0riputta, l\u1eddi n\u00f3i c\u1ee7a Ng\u01b0\u01a1i th\u1eadt l\u00e0 \u0111\u1ea1i ng\u00f4n, th\u1eadt l\u00e0 gan d\u1ea1. Ng\u01b0\u01a1i th\u1eadt \u0111\u00e3 r\u1ed1ng ti\u1ebfng r\u1ed1ng con s\u01b0 t\u1eed: “Con tin t\u01b0\u1edfng Th\u1ebf T\u00f4n \u0111\u1ebfn n\u1ed7i con ngh\u0129 r\u1eb1ng, \u1edf qu\u00e1 kh\u1ee9, \u1edf t\u01b0\u01a1ng lai c\u0169ng nh\u01b0 \u1edf hi\u1ec7n t\u1ea1i kh\u00f4ng th\u1ec3 c\u00f3 m\u1ed9t Sa-m\u00f4n, m\u1ed9t B\u00e0-la-m\u00f4n n\u00e0o c\u00f3 th\u1ec3 v\u0129 \u0111\u1ea1i h\u01a1n, s\u00e1ng su\u1ed1t h\u01a1n Th\u1ebf T\u00f4n v\u1ec1 ph\u01b0\u01a1ng di\u1ec7n ch\u00e1nh gi\u00e1c”. N\u00e0y S\u00e0riputta, c\u00f3 ph\u1ea3i Ng\u01b0\u01a1i \u0111\u00e3 bi\u1ebft t\u1ea5t c\u1ea3 nh\u1eefng Th\u1ebf T\u00f4n, \u1ee8ng C\u00fang, Ch\u00e1nh Bi\u1ebfn Tri \u1edf qu\u00e1 kh\u1ee9, Ng\u01b0\u01a1i \u0111\u00e3 bi\u1ebft t\u00e2m nh\u1eefng V\u1ecb n\u00e0y n\u00f3i v\u1edbi t\u00e2m c\u1ee7a Ng\u01b0\u01a1i: “Nh\u1eefng Th\u1ebf T\u00f4n n\u00e0y \u1edf qu\u00e1 kh\u1ee9 c\u00f3 gi\u1edbi \u0111\u1ee9c nh\u01b0 v\u1eady, c\u00f3 thi\u1ec1n \u0111\u1ecbnh nh\u01b0 v\u1eady, c\u00f3 tr\u00ed tu\u1ec7 nh\u01b0 v\u1eady, c\u00f3 h\u1ea1nh tr\u00fa nh\u01b0 v\u1eady, c\u00f3 gi\u1ea3i tho\u00e1t nh\u01b0 v\u1eady”?<\/p>\n

– B\u1ea1ch Th\u1ebf T\u00f4n, kh\u00f4ng!<\/p>\n

– N\u00e0y S\u00e0riputta, c\u00f3 ph\u1ea3i Ng\u01b0\u01a1i \u0111\u00e3 bi\u1ebft t\u1ea5t c\u1ea3 nh\u1eefng Th\u1ebf T\u00f4n, \u1ee8ng C\u00fang, Ch\u00e1nh Bi\u1ebfn Tri \u1edf t\u01b0\u01a1ng lai, Ng\u01b0\u01a1i \u0111\u00e3 bi\u1ebft t\u00e2m nh\u1eefng v\u1ecb n\u00e0y v\u1edbi t\u00e2m c\u1ee7a Ng\u01b0\u01a1i: “Nh\u1eefng Th\u1ebf T\u00f4n n\u00e0y \u1edf t\u01b0\u01a1ng lai c\u00f3 gi\u1edbi \u0111\u1ee9c nh\u01b0 v\u1eady, c\u00f3 thi\u1ec1n \u0111\u1ecbnh nh\u01b0 v\u1eady, c\u00f3 tr\u00ed tu\u1ec7 nh\u01b0 v\u1eady, c\u00f3 h\u1ea1nh tr\u00fa nh\u01b0 v\u1eady, c\u00f3 gi\u1ea3i tho\u00e1t nh\u01b0 v\u1eady”?<\/p>\n

– B\u1ea1ch Th\u1ebf T\u00f4n, kh\u00f4ng!<\/p>\n

– N\u00e0y S\u00e0riputta, c\u00f3 ph\u1ea3i Ng\u01b0\u01a1i bi\u1ebft Ta l\u00e0 b\u1eadc \u1ee8ng C\u00fang, Ch\u00e1nh Bi\u1ebfn Tri \u1edf hi\u1ec7n t\u1ea1i, Ng\u01b0\u01a1i \u0111\u00e3 bi\u1ebft t\u00e2m Ta v\u1edbi t\u00e2m c\u1ee7a Ng\u01b0\u01a1i. “Th\u1ebf T\u00f4n c\u00f3 gi\u1edbi \u0111\u1ee9c nh\u01b0 v\u1eady, c\u00f3 thi\u1ec1n \u0111\u1ecbnh nh\u01b0 v\u1eady, c\u00f3 tr\u00ed tu\u1ec7 nh\u01b0 v\u1eady, c\u00f3 h\u1ea1nh tr\u00fa nh\u01b0 v\u1eady, c\u00f3 gi\u1ea3i tho\u00e1t nh\u01b0 v\u1eady”?<\/p>\n

– B\u1ea1ch Th\u1ebf T\u00f4n, kh\u00f4ng!<\/p>\n

– N\u00e0y S\u00e0riputta, nh\u01b0 v\u1eady Ng\u01b0\u01a1i kh\u00f4ng c\u00f3 tha t\u00e2m th\u00f4ng \u0111\u1ed1i v\u1edbi c\u00e1c v\u1ecb \u1ee8ng C\u00fang, Ch\u00e1nh Bi\u1ebfn Tri \u1edf qu\u00e1 kh\u1ee9, t\u01b0\u01a1ng lai v\u00e0 hi\u1ec7n t\u1ea1i. Nh\u01b0 v\u1eady, n\u00e0y S\u00e0riputta, v\u00ec sao Ng\u01b0\u01a1i l\u1ea1i th\u1ed1t ra nh\u1eefng l\u1eddi \u0111\u1ea1i ng\u00f4n, l\u1eddi n\u00f3i gan d\u1ea1, r\u1ed1ng l\u00ean ti\u1ebfng r\u1ed1ng con s\u01b0 t\u1eed: “B\u1ea1ch Th\u1ebf T\u00f4n, con tin t\u01b0\u1edfng Th\u1ebf T\u00f4n \u0111\u1ebfn n\u1ed7i con ngh\u0129 r\u1eb1ng, \u1edf qu\u00e1 kh\u1ee9, \u1edf t\u01b0\u01a1ng lai c\u0169ng nh\u01b0 \u1edf hi\u1ec7n t\u1ea1i kh\u00f4ng th\u1ec3 c\u00f3 m\u1ed9t Sa-m\u00f4n, m\u1ed9t B\u00e0-la-m\u00f4n n\u00e0o c\u00f3 th\u1ec3 v\u0129 \u0111\u1ea1i h\u01a1n, s\u00e1ng su\u1ed1t h\u01a1n Th\u1ebf T\u00f4n v\u1ec1 ph\u01b0\u01a1ng di\u1ec7n ch\u00e1nh gi\u00e1c”?<\/p>\n

17. – B\u1ea1ch Th\u1ebf T\u00f4n, con kh\u00f4ng c\u00f3 tha t\u00e2m th\u00f4ng \u0111\u1ed1i v\u1edbi c\u00e1c v\u1ecb \u1ee8ng C\u00fang, Ch\u00e1nh Bi\u1ebfn Tri \u1edf qu\u00e1 kh\u1ee9, t\u01b0\u01a1ng lai v\u00e0 hi\u1ec7n t\u1ea1i. Nh\u01b0ng con bi\u1ebft truy\u1ec1n th\u1ed1ng v\u1ec1 ch\u00e1nh ph\u00e1p. B\u1ea1ch Th\u1ebf T\u00f4n, nh\u01b0 v\u1ecb vua c\u00f3 m\u1ed9t th\u00e0nh tr\u00ec t\u1ea1i Bi\u00ean c\u1ea3nh, th\u00e0nh n\u00e0y c\u00f3 h\u00e0o l\u0169y ki\u00ean c\u1ed1, c\u00f3 th\u00e0nh qu\u00e1ch th\u00e1p canh ki\u00ean c\u1ed1 v\u00e0 ch\u1ec9 c\u00f3 m\u1ed9t c\u1eeda ra v\u00e0o. T\u1ea1i \u0111\u00e2y c\u00f3 m\u1ed9t ng\u01b0\u1eddi g\u00e1c c\u1eeda th\u00f4ng minh, bi\u1ec7t t\u00e0i v\u00e0 nhi\u1ec1u kinh nghi\u1ec7m, kh\u00f4ng cho v\u00e0o c\u00e1c ng\u01b0\u1eddi l\u1ea1 m\u1eb7t, ch\u1ec9 cho v\u00e0o nh\u1eefng ng\u01b0\u1eddi quen m\u1eb7t. Ng\u01b0\u1eddi n\u00e0y trong khi \u0111i tu\u1ea7n tr\u00ean con \u0111\u01b0\u1eddng ch\u1ea1y v\u00f2ng quanh th\u00e0nh tr\u00ec \u1ea5y c\u00f3 th\u1ec3 kh\u00f4ng th\u1ea5y c\u00e1c ch\u1ed7 n\u1ed1i hay khe h\u1edf c\u1ee7a t\u01b0\u1eddng, cho \u0111\u1ebfn ch\u1ed7 m\u1ed9t con m\u00e8o c\u00f3 th\u1ec3 l\u1ecdt ra \u0111\u01b0\u1ee3c, nh\u01b0ng ng\u01b0\u1eddi \u1ea5y ch\u1ec9 c\u1ea7n bi\u1ebft r\u1eb1ng c\u00e1c sinh v\u1eadt to l\u1edbn v\u00e0o hay ra th\u00e0nh tr\u00ec n\u00e0y t\u1ea5t c\u1ea3 \u0111\u1ec1u \u0111i v\u00e0o hay \u0111i ra b\u1edfi c\u1eeda n\u00e0y. B\u1ea1ch Th\u1ebf T\u00f4n, c\u0169ng v\u1eady con bi\u1ebft truy\u1ec1n th\u1ed1ng v\u1ec1 ch\u00e1nh ph\u00e1p. B\u1ea1ch Th\u1ebf T\u00f4n, t\u1ea5t c\u1ea3 c\u00e1c v\u1ecb A-la-h\u00e1n, Ch\u00e1nh \u00d0\u1eb3ng Gi\u00e1c trong qu\u00e1 kh\u1ee9, t\u1ea5t c\u1ea3 v\u1ecb Th\u1ebf T\u00f4n n\u00e0y \u0111\u00e3 di\u1ec7t tr\u1eeb N\u0103m Tri\u1ec1n c\u00e1i, nh\u1eefng nhi\u1ec5m t\u00e2m khi\u1ebfn cho tr\u00ed tu\u1ec7 y\u1ebfu \u1edbt, \u0111\u00e3 an tr\u00fa t\u00e2m v\u00e0o B\u1ed1n Ni\u1ec7m x\u1ee9, \u0111\u00e3 ch\u00e2n ch\u00e1nh tu t\u1eadp B\u1ea3y Gi\u00e1c chi, \u0111\u00e3 ch\u1ee9ng \u0111\u01b0\u1ee3c V\u00f4 th\u01b0\u1ee3ng Ch\u00e1nh \u00d0\u1eb3ng Gi\u00e1c. B\u1ea1ch Th\u1ebf T\u00f4n, t\u1ea5t c\u1ea3 c\u00e1c v\u1ecb A-la-h\u00e1n, Ch\u00e1nh \u00d0\u1eb3ng Gi\u00e1c trong t\u01b0\u01a1ng lai, t\u1ea5t c\u1ea3 Th\u1ebf T\u00f4n n\u00e0y \u0111\u00e3 di\u1ec7t tr\u1eeb N\u0103m Tri\u1ec1n c\u00e1i, nh\u1eefng nhi\u1ec5m t\u00e2m khi\u1ebfn cho tr\u00ed tu\u1ec7 y\u1ebfu \u1edbt, \u0111\u00e3 an tr\u00fa t\u00e2m v\u00e0o B\u1ed1n Ni\u1ec7m x\u1ee9, \u0111\u00e3 ch\u00e2n ch\u00e1nh tu t\u1eadp B\u1ea3y Gi\u00e1c chi, \u0111\u00e3 ch\u1ee9ng \u0111\u01b0\u1ee3c V\u00f4 th\u01b0\u1ee3ng Ch\u00e1nh \u00d0\u1eb3ng Gi\u00e1c. B\u1ea1ch Th\u1ebf T\u00f4n, Th\u1ebf T\u00f4n hi\u1ec7n t\u1ea1i \u0111\u00e3 di\u1ec7t tr\u1eeb N\u0103m Tri\u1ec1n C\u00e1i, nh\u1eefng nhi\u1ec5m t\u00e2m khi\u1ebfn cho tr\u00ed tu\u1ec7 y\u1ebft \u1edbt, \u0111\u00e3 an tr\u00fa t\u00e2m v\u00e0o B\u1ed1n Ni\u1ec7m x\u1ee9, \u0111\u00e3 ch\u00e2n ch\u00e1nh tu t\u1eadp B\u1ea3y Gi\u00e1c chi, \u0111\u00e3 ch\u1ee9ng \u0111\u01b0\u1ee3c V\u00f4 th\u01b0\u1ee3ng Ch\u00e1nh \u00d0\u1eb3ng Gi\u00e1c.<\/p>\n

18. Trong th\u1eddi gian Th\u1ebf T\u00f4n \u1edf t\u1ea1i Naland\u00e0, r\u1eebng Pavarikamba, ph\u00e1p tho\u1ea1i n\u00e0y \u0111\u01b0\u1ee3c gi\u1ea3ng cho ch\u00fang T\u1ef7-kheo.<\/p>\n

– \u00d0\u00e2y l\u00e0 Gi\u1edbi, \u0111\u00e2y l\u00e0 \u00d0\u1ecbnh, \u0111\u00e2y l\u00e0 Tu\u1ec7. \u00d0\u1ecbnh c\u00f9ng tu v\u1edbi Gi\u1edbi s\u1ebd \u0111\u01b0a \u0111\u1ebfn qu\u1ea3 v\u1ecb l\u1edbn, l\u1ee3i \u00edch l\u1edbn. Tu\u1ec7 c\u00f9ng tu v\u1edbi \u00d0\u1ecbnh s\u1ebd \u0111\u01b0a \u0111\u1ebfn qu\u1ea3 v\u1ecb l\u1edbn, l\u1ee3i \u00edch l\u1edbn. T\u00e2m c\u00f9ng tu v\u1edbi Tu\u1ec7 s\u1ebd \u0111\u01b0a \u0111\u1ebfn gi\u1ea3i tho\u00e1t ho\u00e0n to\u00e0n c\u00e1c m\u00f3n l\u1eadu ho\u1eb7c, t\u1ee9c l\u00e0 d\u1ee5c l\u1eadu, h\u1eefu l\u1eadu (tri ki\u1ebfn l\u1eadu), v\u00f4 minh l\u1eadu.<\/p>\n

19. Th\u1ebf T\u00f4n \u1edf Naland\u00e0 cho \u0111\u1ebfn khi Ng\u00e0i xem l\u00e0 v\u1eeba \u0111\u1ee7, r\u1ed3i g\u1ecdi t\u00f4n gi\u1ea3 Ananda:<\/p>\n

– N\u00e0y Ananda, ch\u00fang ta h\u00e3y \u0111i \u0111\u1ebfn P\u00e0talig\u00e0ma.<\/p>\n

– Xin v\u00e2ng, b\u1ea1ch Th\u1ebf T\u00f4n!<\/p>\n

T\u00f4n gi\u1ea3 Ananda v\u00e2ng l\u1eddi Th\u1ebf T\u00f4n. R\u1ed3i Th\u1ebf T\u00f4n c\u00f9ng v\u1edbi \u0111\u1ea1i ch\u00fang T\u1ef7-kheo \u0111i \u0111\u1ebfn P\u00e0talig\u00e0ma.<\/p>\n

20. L\u00fac b\u1ea5y gi\u1edd, c\u00e1c c\u01b0 s\u0129 \u1edf P\u00e0talig\u00e0ma \u0111\u01b0\u1ee3c nghe Th\u1ebf T\u00f4n \u0111\u00e3 \u0111\u1ebfn l\u00e0ng P\u00e0talig\u00e0ma. C\u00e1c c\u01b0 s\u0129 \u1edf P\u00e0talig\u00e0ma \u0111i \u0111\u1ebfn Th\u1ebf T\u00f4n, \u0111\u1ea3nh l\u1ec5 Ng\u00e0i v\u00e0 ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean. Sau khi ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean, c\u00e1c c\u01b0 s\u0129 \u1edf P\u00e0talig\u00e0ma b\u1ea1ch Th\u1ebf T\u00f4n: “B\u1ea1ch Th\u1ebf T\u00f4n, mong Th\u1ebf T\u00f4n h\u00e3y \u0111\u1ebfn \u1edf t\u1ea1i nh\u00e0 ngh\u1ec9 m\u00e1t c\u1ee7a ch\u00fang con”. Th\u1ebf T\u00f4n im l\u1eb7ng nh\u1eadn l\u1eddi.<\/p>\n

21. C\u00e1c c\u01b0 s\u0129 \u1edf P\u00e0talig\u00e0ma \u0111\u01b0\u1ee3c bi\u1ebft Th\u1ebf T\u00f4n \u0111\u00e3 nh\u1eadn l\u1eddi, t\u1eeb ch\u1ed7 ng\u1ed3i \u0111\u1ee9ng d\u1eady, \u0111\u1ea3nh l\u1ec5 Ng\u00e0i, th\u00e2n ph\u00eda h\u1eefu h\u01b0\u1edbng v\u1ec1 Ng\u00e0i v\u00e0 t\u1eeb bi\u1ec7t. C\u00e1c c\u01b0 s\u0129 n\u00e0y \u0111i \u0111\u1ebfn ngh\u1ec9 m\u00e1t, r\u1ea3i c\u00e1t kh\u1eafp t\u1ea5t c\u1ea3 s\u00e0n nh\u00e0, s\u1eafp \u0111\u1eb7t ch\u1ed7 ng\u1ed3i, \u0111\u1eb7t gh\u00e8 n\u01b0\u1edbc, chu\u1ea9n b\u1ecb d\u1ea7u \u0111\u00e8n r\u1ed3i \u0111i \u0111\u1ebfn Th\u1ebf T\u00f4n, \u0111\u1ea3nh l\u1ec5 Ng\u00e0i v\u00e0 \u0111\u1ee9ng m\u1ed9t b\u00ean, c\u00e1c c\u01b0 s\u0129 \u1edf P\u00e0talig\u00e0ma b\u1ea1ch Th\u1ebf T\u00f4n:<\/p>\n

– B\u1ea1ch Th\u1ebf T\u00f4n, t\u1ea5t c\u1ea3 nh\u00e0 ngh\u1ec9 m\u00e1t \u0111\u00e3 \u0111\u01b0\u1ee3c r\u1ea3i c\u00e1t, c\u00e1c ch\u1ed7 ng\u1ed3i \u0111\u00e3 \u0111\u01b0\u1ee3c s\u1eafp \u0111\u1eb7t, gh\u00e8 n\u01b0\u1edbc \u0111\u00e3 \u0111\u1eb7t s\u1eb5n, d\u1ea7u \u0111\u00e8n \u0111\u00e3 \u0111\u01b0\u1ee3c chu\u1ea9n b\u1ecb. B\u1ea1ch Th\u1ebf T\u00f4n, Ng\u00e0i h\u00e3y l\u00e0m nh\u1eefng g\u00ec Ng\u00e0i ngh\u0129 l\u00e0 ph\u1ea3i th\u1eddi.<\/p>\n

22. R\u1ed3i Th\u1ebf T\u00f4n \u0111\u1eafp y, c\u1ea7m y b\u00e1t, c\u00f9ng v\u1edbi \u0111\u1ea1i ch\u00fang T\u1ef7-kheo \u0111i \u0111\u1ebfn nh\u00e0 ngh\u1ec9 m\u00e1t, sau khi \u0111\u1ebfn li\u1ec1n r\u1eeda ch\u00e2n b\u01b0\u1edbc v\u00e0o nh\u00e0, ng\u1ed3i xu\u1ed1ng, l\u01b0ng d\u1ef1a v\u00e0o b\u1ee9c t\u01b0\u1eddng \u1edf gi\u1eefa, m\u1eb7t h\u01b0\u1edbng v\u1ec1 ph\u00eda \u00d0\u00f4ng. Ch\u00fang T\u1ef7-kheo sau khi r\u1eeda ch\u00e2n, b\u01b0\u1edbc v\u00e0o nh\u00e0 ng\u1ed3i xu\u1ed1ng, l\u01b0ng d\u1ef1a v\u00e0o b\u1ee9c t\u01b0\u1eddng ph\u00eda \u00d0\u00f4ng, h\u01b0\u1edbng m\u1eb7t ph\u00eda T\u00e2y, \u0111\u1ed1i di\u1ec7n Th\u1ebf T\u00f4n.<\/p>\n

23. Th\u1ebf T\u00f4n n\u00f3i v\u1edbi c\u00e1c c\u01b0 s\u0129 \u1edf Pataligama:<\/p>\n

– N\u00e0y c\u00e1c Gia ch\u1ee7, c\u00f3 n\u0103m s\u1ef1 nguy hi\u1ec3m cho nh\u1eefng ai ph\u1ea1m gi\u1edbi, s\u1ed1ng tr\u00e1i gi\u1edbi lu\u1eadt. Th\u1ebf n\u00e0o l\u00e0 n\u0103m?<\/p>\n

\u1ede \u0111\u00e2y, n\u00e0y c\u00e1c Gia ch\u1ee7, ng\u01b0\u1eddi ph\u1ea1m gi\u1edbi, s\u1ed1ng tr\u00e1i gi\u1edbi lu\u1eadt s\u1ebd b\u1ecb ti\u00eau hao ti\u1ec1n c\u1ee7a r\u1ea5t nhi\u1ec1u v\u00ec s\u1ed1ng ph\u00f3ng d\u1eadt. \u00d0\u00f3 l\u00e0 \u0111i\u1ec1u nguy hi\u1ec3m th\u1ee9 nh\u1ea5t cho nh\u1eefng ai ph\u1ea1m gi\u1edbi, s\u1ed1ng tr\u00e1i gi\u1edbi lu\u1eadt.<\/p>\n

L\u1ea1i n\u1eefa, n\u00e0y c\u00e1c Gia ch\u1ee7, ng\u01b0\u1eddi ph\u1ea1m gi\u1edbi, s\u1ed1ng tr\u00e1i gi\u1edbi lu\u1eadt b\u1ecb ti\u1ebfng d\u1eef \u0111\u1ed3n xa. \u00d0\u00f3 l\u00e0 \u0111i\u1ec1u nguy hi\u1ec3m th\u1ee9 hai cho nh\u1eefng ai ph\u1ea1m gi\u1edbi, s\u1ed1ng tr\u00e1i gi\u1edbi lu\u1eadt.<\/p>\n

L\u1ea1i n\u1eefa, n\u00e0y c\u00e1c Gia ch\u1ee7, ng\u01b0\u1eddi ph\u1ea1m gi\u1edbi, s\u1ed1ng tr\u00e1i gi\u1edbi lu\u1eadt khi v\u00e0o h\u1ed9i ch\u00fang n\u00e0o, ho\u1eb7c S\u00e1t \u00d0\u1ebf L\u1ef5, ho\u1eb7c B\u00e0-la-m\u00f4n, ho\u1eb7c gia ch\u1ee7, ho\u1eb7c Sa-m\u00f4n, ng\u01b0\u1eddi \u1ea5y \u0111i v\u00e0o v\u1edbi t\u00e2m th\u1ea7n s\u1ee3 h\u00e3i, b\u1ed1i r\u1ed1i. \u00d0\u00f3 l\u00e0 \u0111i\u1ec1u nguy hi\u1ec3m th\u1ee9 ba cho nh\u1eefng ai ph\u1ea1m gi\u1edbi, s\u1ed1ng tr\u00e1i gi\u1edbi lu\u1eadt.<\/p>\n

L\u1ea1i n\u1eefa, n\u00e0y c\u00e1c Gia ch\u1ee7, ng\u01b0\u1eddi ph\u1ea1m gi\u1edbi, s\u1ed1ng tr\u00e1i gi\u1edbi lu\u1eadt s\u1ebd ch\u1ebft v\u1edbi t\u00e2m h\u1ed3n r\u1ed1i lo\u1ea1n. \u00d0\u00f3 l\u00e0 \u0111i\u1ec1u nguy hi\u1ec3m th\u1ee9 t\u01b0 cho nh\u1eefng ai ph\u1ea1m gi\u1edbi, s\u1ed1ng tr\u00e1i gi\u1edbi lu\u1eadt.<\/p>\n

L\u1ea1i n\u1eefa, n\u00e0y c\u00e1c Gia ch\u1ee7, ng\u01b0\u1eddi ph\u1ea1m gi\u1edbi, s\u1ed1ng tr\u00e1i gi\u1edbi lu\u1eadt sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, s\u1ebd b\u1ecb sanh v\u00e0o kh\u1ed5 c\u1ea3nh, \u00e1c th\u00fa, \u0111\u1ecda x\u1ee9, \u0111\u1ecba ng\u1ee5c. \u00d0\u00f3 l\u00e0 \u0111i\u1ec1u nguy hi\u1ec3m th\u1ee9 n\u0103m cho nh\u1eefng ai ph\u1ea1m gi\u1edbi, s\u1ed1ng tr\u00e1i gi\u1edbi lu\u1eadt.<\/p>\n

N\u00e0y c\u00e1c gia ch\u1ee7, \u0111\u00f3 l\u00e0 n\u0103m \u0111i\u1ec1u nguy hi\u1ec3m cho nh\u1eefng ai ph\u1ea1m gi\u1edbi, s\u1ed1ng tr\u00e1i gi\u1edbi lu\u1eadt.<\/p>\n

24. N\u00e0y c\u00e1c Gia ch\u1ee7 c\u00f3 n\u0103m s\u1ef1 l\u1ee3i \u00edch cho nh\u1eefng ai gi\u1eef gi\u1edbi, s\u1ed1ng theo gi\u1edbi lu\u1eadt. Th\u1ebf n\u00e0o l\u00e0 n\u0103m?<\/p>\n

\u1ede \u0111\u00e2y, n\u00e0y c\u00e1c Gia ch\u1ee7, ng\u01b0\u1eddi gi\u1eef gi\u1edbi, s\u1ed1ng theo gi\u1edbi lu\u1eadt s\u1ebd c\u00f3 ti\u1ec1n c\u1ee7a d\u1ed3i d\u00e0o r\u1ea5t nhi\u1ec1u v\u00ec s\u1ed1ng kh\u00f4ng ph\u00f3ng d\u1eadt. \u00d0\u00f3 l\u00e0 s\u1ef1 l\u1ee3i \u00edch th\u1ee9 nh\u1ea5t cho nh\u1eefng ai gi\u1eef gi\u1edbi, s\u1ed1ng theo gi\u1edbi lu\u1eadt.<\/p>\n

L\u1ea1i n\u1eefa, n\u00e0y c\u00e1c Gia ch\u1ee7, ng\u01b0\u1eddi gi\u1eef gi\u1edbi, s\u1ed1ng theo gi\u1edbi lu\u1eadt \u0111\u01b0\u1ee3c ti\u1ebfng t\u1ed1t \u0111\u1ed3n xa. \u00d0\u00f3 l\u00e0 s\u1ef1 l\u1ee3i \u00edch th\u1ee9 hai cho nh\u1eefng ai gi\u1eef gi\u1edbi, s\u1ed1ng theo gi\u1edbi lu\u1eadt.<\/p>\n

L\u1ea1i n\u1eefa, n\u00e0y c\u00e1c Gia ch\u1ee7, ng\u01b0\u1eddi gi\u1eef gi\u1edbi, s\u1ed1ng theo gi\u1edbi lu\u1eadt khi \u0111i v\u00e0o h\u1ed9i ch\u00fang n\u00e0o, ho\u1eb7c S\u00e1t \u00d0\u1ebf L\u1ef5, ho\u1eb7c B\u00e0-la-m\u00f4n, ho\u1eb7c gia ch\u1ee7, ho\u1eb7c Sa-m\u00f4n, ng\u01b0\u1eddi \u1ea5y \u0111i v\u00e0o v\u1edbi t\u00e2m th\u1ea7n kh\u00f4ng s\u1ee3 h\u00e3i, kh\u00f4ng b\u1ed1i r\u1ed1i. \u00d0\u00f3 l\u00e0 s\u1ef1 l\u1ee3i \u00edch th\u1ee9 ba cho nh\u1eefng ai gi\u1eef gi\u1edbi, s\u1ed1ng theo gi\u1edbi lu\u1eadt.<\/p>\n

L\u1ea1i n\u1eefa, n\u00e0y c\u00e1c Gia ch\u1ee7, ng\u01b0\u1eddi gi\u1eef gi\u1edbi, s\u1ed1ng theo gi\u1edbi lu\u1eadt s\u1ebd ch\u1ebft v\u1edbi t\u00e2m h\u1ed3n kh\u00f4ng r\u1ed1i lo\u1ea1n. \u00d0\u00f3 l\u00e0 s\u1ef1 l\u1ee3i \u00edch th\u1ee9 t\u01b0 cho nh\u1eefng ai gi\u1eef gi\u1edbi, s\u1ed1ng theo gi\u1edbi lu\u1eadt.<\/p>\n

L\u1ea1i n\u1eefa, n\u00e0y c\u00e1c Gia ch\u1ee7, ng\u01b0\u1eddi gi\u1eef gi\u1edbi, s\u1ed1ng theo gi\u1edbi lu\u1eadt sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, s\u1ebd \u0111\u01b0\u1ee3c sanh v\u00e0o thi\u1ec7n th\u00fa, thi\u00ean gi\u1edbi. \u00d0\u00f3 l\u00e0 s\u1ef1 l\u1ee3i \u00edch th\u1ee9 n\u0103m cho nh\u1eefng ai gi\u1eef gi\u1edbi, s\u1ed1ng theo gi\u1edbi lu\u1eadt.<\/p>\n

25. Th\u1ebf T\u00f4n gi\u1ea3ng ph\u00e1p cho nh\u1eefng c\u01b0 s\u0129 \u1edf P\u00e0talig\u00e0ma cho \u0111\u1ebfn khuya, kh\u00edch l\u1ec7, l\u00e0m cho ph\u1ea5n kh\u1edfi, khi\u1ebfn t\u00e2m hoan h\u1ef7 r\u1ed3i b\u1ea3o c\u00e1c c\u01b0 s\u0129 \u1ea5y:<\/p>\n

– N\u00e0y c\u00e1c Gia ch\u1ee7, \u0111\u00eam \u0111\u00e3 khuya, nay c\u00e1c Ng\u01b0\u01a1i h\u00e3y l\u00e0m nh\u1eefng g\u00ec c\u00e1c Ng\u01b0\u01a1i ngh\u0129 l\u00e0 ph\u1ea3i th\u1eddi.<\/p>\n

– Xin v\u00e2ng, b\u1ea1ch Th\u1ebf T\u00f4n!<\/p>\n

C\u00e1c ng\u01b0\u1eddi c\u01b0 s\u0129 c\u1ee7a P\u00e0talig\u00e0ma v\u00e2ng l\u1eddi Th\u1ebf T\u00f4n, 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 t\u1eeb t\u1ea1 ra v\u1ec1. Th\u1ebf T\u00f4n, sau khi c\u00e1c c\u01b0 s\u0129 \u1edf P\u00e0talig\u00e0ma \u0111i kh\u00f4ng bao l\u00e2u, li\u1ec1n tr\u1edf v\u00e0o ph\u00f2ng ri\u00eang.<\/p>\n

26. L\u00fac b\u1ea5y gi\u1edd Sunidha v\u00e0 Vassakara, hai v\u1ecb \u0111\u1ea1i th\u1ea7n x\u1ee9 Magadha \u0111ang d\u1ef1ng th\u00e0nh tr\u00ec \u0111\u1ec3 ng\u0103n ch\u1eb7n d\u00e2n Vajj\u00ec. M\u1ed9t s\u1ed1 r\u1ea5t l\u1edbn c\u00e1c thi\u00ean th\u1ea7n t\u1ee5 h\u1ecdp h\u00e0ng ng\u00e0n t\u1ea1i c\u00e1c tr\u00fa \u0111\u1ecba \u1edf P\u00e0talig\u00e0ma. Ch\u1ed7 n\u00e0o c\u00f3 thi\u00ean th\u1ea7n c\u00f3 \u0111\u1ea1i oai l\u1ef1c t\u1ee5 h\u1ecdp, c\u00e1c v\u1ecb n\u00e0y khi\u1ebfn t\u00e2m c\u00e1c vua ch\u00faa, c\u00e1c \u0111\u1ea1i th\u1ea7n c\u00f3 \u0111\u1ea1i oai l\u1ef1c, h\u01b0\u1edbng \u0111\u1ebfn s\u1ef1 x\u00e2y d\u1ef1ng c\u00e1c tr\u00fa x\u00e1. T\u1ea1i ch\u1ed7 n\u00e0o c\u00e1c thi\u00ean th\u1ea7n b\u1eadc trung t\u1ee5 h\u1ecdp, c\u00e1c v\u1ecb n\u00e0y khi\u1ebfn t\u00e2m c\u00e1c vua ch\u00faa, c\u00e1c \u0111\u1ea1i th\u1ea7n b\u1eadc trung h\u01b0\u1edbng \u0111\u1ebfn s\u1ef1 x\u00e2y d\u1ef1ng c\u00e1c tr\u00fa x\u00e1. T\u1ea1i ch\u1ed7 n\u00e0o c\u00e1c thi\u00ean th\u1ea7n b\u1eadc h\u1ea1 \u0111\u1eb3ng t\u1ee5 h\u1ecdp, c\u00e1c v\u1ecb n\u00e0y khi\u1ebfn t\u00e2m c\u00e1c vua ch\u00faa, c\u00e1c \u0111\u1ea1i th\u1ea7n b\u1eadc h\u1ea1 \u0111\u1eb3ng h\u01b0\u1edbng \u0111\u1ebfn s\u1ef1 x\u00e2y d\u1ef1ng c\u00e1c tr\u00fa x\u00e1.<\/p>\n

27. Th\u1ebf T\u00f4n v\u1edbi thi\u00ean nh\u00e3n, thanh t\u1ecbnh, si\u00eau nh\u00e2n th\u1ea5y h\u00e0ng ng\u00e0n c\u00e1c thi\u00ean th\u1ea7n t\u1ee5 h\u1ecdp t\u1ea1i c\u00e1c tr\u00fa \u0111\u1ecba \u1edf P\u00e0talig\u00e0ma, Th\u1ebf T\u00f4n th\u1ee9c d\u1eady khi \u0111\u00eam ch\u01b0a t\u00e0n v\u00e0 n\u00f3i v\u1edbi t\u00f4n gi\u1ea3 Ananda:<\/p>\n

– N\u00e0y Ananda, ai \u0111ang x\u00e2y d\u1ef1ng th\u00e0nh tr\u00ec \u1edf Pataligama?<\/p>\n

– Sunidha v\u00e0 Vassakara, b\u1ea1ch Th\u1ebf T\u00f4n, hai v\u1ecb \u0111\u1ea1i th\u1ea7n x\u1ee9 Magadha, \u0111ang x\u00e2y d\u1ef1ng th\u00e0nh tr\u00ec \u1edf Pataligama \u0111\u1ec3 ng\u0103n ch\u1eadn d\u00e2n Vajj\u00ec.<\/p>\n

28. N\u00e0y Ananda, th\u1eadt gi\u1ed1ng nh\u01b0 \u0111\u00e3 h\u1ecfi \u00fd ki\u1ebfn c\u00e1c v\u1ecb thi\u00ean th\u1ea7n \u1edf c\u00f5i tr\u1eddi Ba m\u01b0\u01a1i ba, c\u00e1c \u0111\u1ea1i th\u1ea7n \u1edf Magadha, Sunidha v\u00e0 Vassakara \u0111ang x\u00e2y th\u00e0nh tr\u00ec \u1edf Pataligama \u0111\u1ec3 ng\u0103n ch\u1eadn d\u00e2n Vajj\u00ec. N\u00e0y Ananda \u1edf \u0111\u00e2y v\u1edbi thi\u00ean nh\u00e3n, thanh t\u1ecbnh, si\u00eau nh\u00e2n Ta th\u1ea5y h\u00e0ng ng\u00e0n thi\u00ean th\u1ea7n t\u1ee5 h\u1ecdp t\u1ea1i c\u00e1c tr\u00fa \u0111\u1ecba \u1edf Pataligama. Ch\u1ed7 n\u00e0o c\u00f3 thi\u00ean th\u1ea7n c\u00f3 \u0111\u1ea1i oai l\u1ef1c t\u1ee5 h\u1ecdp, c\u00e1c v\u1ecb \u1ea5y khi\u1ebfn t\u00e2m c\u00e1c vua ch\u00faa, c\u00e1c \u0111\u1ea1i th\u1ea7n c\u00f3 \u0111\u1ea1i oai l\u1ef1c, h\u01b0\u1edbng \u0111\u1ebfn s\u1ef1 x\u00e2y d\u1ef1ng c\u00e1c tr\u00fa x\u00e1. Ch\u1ed7 n\u00e0o c\u00e1c thi\u00ean th\u1ea7n b\u1eadc trung t\u1ee5 h\u1ecdp, c\u00e1c v\u1ecb \u1ea5y khi\u1ebfn t\u00e2m c\u00e1c vua ch\u00faa, c\u00e1c \u0111\u1ea1i th\u1ea7n b\u1eadc trung h\u01b0\u1edbng \u0111\u1ebfn s\u1ef1 x\u00e2y d\u1ef1ng c\u00e1c tr\u00fa x\u00e1. Ch\u1ed7 n\u00e0o c\u00e1c thi\u00ean th\u1ea7n b\u1eadc h\u1ea1 \u0111\u1eb3ng t\u1ee5 h\u1ecdp, c\u00e1c v\u1ecb n\u00e0y khi\u1ebfn t\u00e2m c\u00e1c vua ch\u00faa, c\u00e1c \u0111\u1ea1i th\u1ea7n b\u1eadc h\u1ea1 \u0111\u1eb3ng h\u01b0\u1edbng \u0111\u1ebfn s\u1ef1 x\u00e2y d\u1ef1ng c\u00e1c tr\u00fa x\u00e1. N\u00e0y Ananda, ch\u1ed7 n\u00e0o c\u00e1c v\u1ecb Ariyans an tr\u00fa, ch\u1ed7 n\u00e0o c\u00e1c nh\u00e0 th\u01b0\u01a1ng m\u00e3i qua l\u1ea1i, ch\u1ed7 \u1ea5y s\u1ebd thi\u1ebft l\u1eadp m\u1ed9t th\u00e0nh th\u1ecb b\u1eadc nh\u1ea5t t\u00ean g\u1ecdi l\u00e0 P\u00e0taliputta, m\u1ed9t trung t\u00e2m th\u01b0\u01a1ng m\u00e3i. Nh\u01b0ng n\u00e0y Ananda, P\u00e0taliputta s\u1ebd b\u1ecb ba hi\u1ec3m n\u1ea1n v\u1ec1 l\u1eeda, v\u1ec1 n\u01b0\u1edbc hay chia r\u1ebd b\u1ea5t h\u00f2a.<\/p>\n

29. Sunidha v\u00e0 Vassakara, hai v\u1ecb \u0111\u1ea1i th\u1ea7n n\u01b0\u1edbc Magadha, \u0111\u1ebfn t\u1ea1i ch\u1ed7 Th\u1ebf T\u00f4n \u1edf, khi \u0111\u1ebfn xong li\u1ec1n n\u00f3i nh\u1eefng l\u1eddi ch\u00e0o \u0111\u00f3n h\u1ecfi th\u0103m x\u00e3 giao r\u1ed3i \u0111\u1ee9ng m\u1ed9t b\u00ean. Sau khi \u0111\u1ee9ng m\u1ed9t b\u00ean, v\u1ecb \u0111\u1ea1i th\u1ea7n x\u1ee9 Magadha, Sunidha v\u00e0 Vassakara b\u1ea1ch Th\u1ebf T\u00f4n: “Mong Th\u1ebf T\u00f4n nh\u1eadn l\u1eddi m\u1eddi d\u00f9ng c\u01a1m t\u1ea1i nh\u00e0 ch\u00fang con h\u00f4m nay c\u00f9ng v\u1edbi \u0111\u1ea1i ch\u00fang T\u1ef7-kheo”. Th\u1ebf T\u00f4n im l\u1eb7ng nh\u1eadn l\u1eddi.<\/p>\n

30. Hai v\u1ecb \u0111\u1ea1i th\u1ea7n x\u1ee9 Magadha, Sunidha v\u00e0 Vassakara sau khi bi\u1ebft Th\u1ebf T\u00f4n \u0111\u00e3 nh\u1eadn l\u1eddi li\u1ec1n \u0111i v\u1ec1 nh\u00e0 \u1edf, cho so\u1ea1n t\u1ea1i nh\u00e0 c\u1ee7a m\u00ecnh c\u00e1c m\u00f3n \u0103n th\u01b0\u1ee3ng v\u1ecb, lo\u1ea1i c\u1ee9ng v\u00e0 lo\u1ea1i m\u1ec1m, r\u1ed3i c\u1eed ng\u01b0\u1eddi \u0111\u1ebfn tin Th\u1ebf T\u00f4n: “T\u00f4n gi\u1ea3 Gotama, gi\u1edd \u0111\u00e3 \u0111\u1ebfn, c\u01a1m \u0111\u00e3 s\u1eb5n s\u00e0ng”.<\/p>\n

R\u1ed3i Th\u1ebf T\u00f4n bu\u1ed5i s\u00e1ng \u0111\u1eafp y, mang theo y b\u00e1t c\u00f9ng v\u1edbi \u0111\u1ea1i ch\u00fang T\u1ef7-kheo \u0111i \u0111\u1ebfn tr\u00fa s\u1edf c\u1ee7a hai v\u1ecb \u0111\u1ea1i th\u1ea7n x\u1ee9 Magadha, Sunidha v\u00e0 Vassakara, sau khi \u0111i \u0111\u1ebfn li\u1ec1n ng\u1ed3i tr\u00ean ch\u1ed7 \u0111\u00e3 so\u1ea1n s\u1eb5n. R\u1ed3i hai v\u1ecb th\u1ea7n x\u1ee9 Magadha, Sunidha v\u00e0 Vassakara t\u1ef1 tay m\u1eddi ch\u00fang T\u1ef7-kheo v\u1edbi Th\u1ebf T\u00f4n l\u00e0 th\u01b0\u1ee3ng th\u1ee7, c\u00e1c m\u00f3n \u0103n th\u01b0\u1ee3ng v\u1ecb, lo\u1ea1i c\u1ee9ng v\u00e0 lo\u1ea1i m\u1ec1m. Sau khi Th\u1ebf T\u00f4n d\u00f9ng c\u01a1m xong v\u00e0 c\u1ea5t tay kh\u1ecfi b\u00ecnh b\u00e1t, Sunidha v\u00e0 Vassakara, hai v\u1ecb \u0111\u1ea1i th\u1ea7n x\u1ee9 Magadha li\u1ec1n l\u1ea5y chi\u1ebfc gh\u1ebf th\u1ea5p kh\u00e1c v\u00e0 ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean.<\/p>\n

31. Sau khi Sunidha v\u00e0 Vassakara, hai v\u1ecb \u0111\u1ea1i th\u1ea7n th\u1ee9 Magadha \u0111\u00e3 ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean, Th\u1ebf T\u00f4n \u0111\u1ecdc b\u00e0i k\u1ec7 c\u1ea3m t\u1ea1:<\/p>\n

T\u1ea1i ch\u1ed7 n\u00e0o ng\u01b0\u1eddi s\u00e1ng su\u1ed1t l\u1ea5y l\u00e0m ch\u1ed7 tr\u00fa x\u1ee9. H\u00e3y nu\u00f4i d\u01b0\u1ee1ng ng\u01b0\u1eddi gi\u1eef gi\u1edbi v\u00e0 ng\u01b0\u1eddi ph\u1ea1m h\u1ea1nh.<\/p>\n

V\u00e0 san s\u1ebd c\u00f4ng \u0111\u1ee9c v\u1edbi Ch\u01b0 Thi\u00ean tr\u00fa t\u1ea1i ch\u1ed7 \u1ea5y. \u00d0\u01b0\u1ee3c t\u00f4n k\u00ednh, ch\u00fang s\u1ebd t\u00f4n k\u00ednh l\u1ea1i. \u00d0\u01b0\u1ee3c tr\u1ecdng v\u1ecdng, ch\u00fang s\u1ebd tr\u1ecdng v\u1ecdng l\u1ea1i.<\/p>\n

Ch\u00fang s\u1ebd m\u1ebfn th\u01b0\u01a1ng ng\u01b0\u1eddi \u1ea5y nh\u01b0 ng\u01b0\u1eddi m\u1eb9 th\u01b0\u01a1ng m\u1ebfn con. V\u00e0 nh\u1eefng ai \u0111\u01b0\u1ee3c thi\u00ean th\u1ea7n th\u00e2n m\u1ebfn lu\u00f4n lu\u00f4n \u0111\u01b0\u1ee3c th\u1ea5y may m\u1eafn.<\/p>\n

Sau khi Th\u1ebf T\u00f4n t\u00e1n th\u00e1n Sunidha v\u00e0 Vassakara, hai v\u1ecb \u0111\u1ea1i th\u1ea7n x\u1ee9 Magadha v\u1edbi b\u00e0i k\u1ec7 n\u00e0y, Ng\u00e0i t\u1eeb ch\u1ed7 ng\u1ed3i \u0111\u1ee9ng d\u1eady v\u00e0 ra v\u1ec1.<\/p>\n

32. Sunidha v\u00e0 Vassakara, hai v\u1ecb \u0111\u1ea1i th\u1ea7n x\u1ee9 Magadha \u0111i sau l\u01b0ng Th\u1ebf T\u00f4n v\u00e0 n\u00f3i:<\/p>\n

– “H\u00f4m nay Sa-m\u00f4n Gotama \u0111i ra c\u1eeda n\u00e0o c\u1eeda \u1ea5y s\u1ebd \u0111\u01b0\u1ee3c \u0111\u1eb7t t\u00ean l\u00e0 Gotama; Sa-m\u00f4n Gotama l\u1ed9i qua s\u00f4ng t\u1eeb b\u1ebfn n\u00e0o, b\u1ebfn \u1ea5y s\u1ebd \u0111\u01b0\u1ee3c \u0111\u1eb7t t\u00ean l\u00e0 Gotama. V\u00e0 c\u1eeda Sa-m\u00f4n Gotama \u0111i ra \u0111\u01b0\u1ee3c \u0111\u1eb7t t\u00ean l\u00e0 c\u1eeda Gotama”.<\/p>\n

33. R\u1ed3i Th\u1ebf T\u00f4n \u0111i \u0111\u1ebfn s\u00f4ng Gang\u00e0 (s\u00f4ng H\u1eb1ng). L\u00fac b\u00e2y gi\u1edd, s\u00f4ng Gang\u00e0 tr\u00e0n ng\u1eadp n\u01b0\u1edbc \u0111\u1ebfn b\u1edd \u0111\u1ebfn n\u1ed7i con qu\u1ea1 c\u00f3 th\u1ec3 u\u1ed1ng \u0111\u01b0\u1ee3c. C\u00f3 ng\u01b0\u1eddi \u0111ang \u0111i t\u00ecm thuy\u1ec1n, c\u00f3 ng\u01b0\u1eddi \u0111ang \u0111i t\u00ecm phao, c\u00f3 ng\u01b0\u1eddi c\u1ed9t b\u00e8 \u0111\u1ec3 qua b\u1edd b\u00ean kia. Th\u1ebf T\u00f4n mau l\u1eb9 nh\u01b0 ng\u01b0\u1eddi l\u1ef1c s\u0129 du\u1ed7i c\u00e1nh tay \u0111\u01b0\u1ee3c co l\u1ea1i hay co c\u00e1nh tay \u0111\u00e3 du\u1ed7i ra, bi\u1ebfn m\u1ea5t t\u1eeb b\u1edd b\u00ean n\u00e0y v\u00e0 hi\u1ec7n ra tr\u00ean b\u1edd b\u00ean kia v\u1edbi ch\u00fang T\u1ef7-kheo.<\/p>\n

34. Th\u1ebf T\u00f4n th\u1ea5y nh\u1eefng ng\u01b0\u1eddi kia, ng\u01b0\u1eddi \u0111ang \u0111i t\u00ecm thuy\u1ec1n, ng\u01b0\u1eddi \u0111ang \u0111i t\u00ecm phao, ng\u01b0\u1eddi \u0111ang \u0111i c\u1ed9t b\u00e8 \u0111\u1ec3 qua b\u1edd b\u00ean kia. Th\u1ebf T\u00f4n hi\u1ec3u \u0111\u01b0\u1ee3c \u00fd ngh\u0129a c\u1ee7a c\u1ea3nh n\u00e0y, l\u00fac \u1ea5y b\u00e8n \u1ee9ng kh\u1ea9u l\u1eddi c\u1ea3m kh\u00e1i:<\/p>\n

“Nh\u1eefng ai l\u00e0m c\u1ea7u v\u01b0\u1ee3t bi\u1ec3n tr\u00f9ng d\u01b0\u01a1ng, b\u1ecf l\u1ea1i \u0111\u1ea5t s\u0169ng \u0111\u1ea7m ao, trong khi ng\u01b0\u1eddi ph\u00e0m phu \u0111ang c\u1ed9t b\u00e8. Nh\u1eefng ng\u01b0\u1eddi \u1ea5y th\u1eadt l\u00e0 nh\u1eefng v\u1ecb tr\u00ed tu\u1ec7 \u0111\u01b0\u1ee3c gi\u1ea3i tho\u00e1t”<\/p>\n

Kinh \u00d0\u1ea1i B\u00e1t Ni\u1ebft B\u00e0n\u00a0ph\u1ea9m II<\/h2>\n

1. R\u1ed3i Th\u1ebf T\u00f4n g\u1ecdi t\u00f4n gi\u1ea3 Ananda: “N\u00e0y Ananda, ch\u00fang ta h\u00e3y \u0111i \u0111\u1ebfn Kotig\u00e0ma”<\/p>\n

– “Xin v\u00e2ng, b\u1ea1ch Th\u1ebf T\u00f4n”. T\u00f4n gi\u1ea3 Ananda \u0111\u00e1p \u1ee9ng Th\u1ebf T\u00f4n. R\u1ed3i Th\u1ebf T\u00f4n c\u00f9ng v\u1edbi \u0111\u1ea1i ch\u00fang T\u1ef7-kheo \u0111i \u0111\u1ebfn Kotig\u00e0ma. T\u1ea1i \u0111\u00e2y, Th\u1ebf T\u00f4n \u1edf t\u1ea1i Kotig\u00e0ma.<\/p>\n

2. Th\u1ebf T\u00f4n n\u00f3i v\u1edbi c\u00e1c v\u1ecb T\u1ef7-kheo:<\/p>\n

– N\u00e0y c\u00e1c T\u1ef7-kheo, ch\u00ednh v\u00ec kh\u00f4ng gi\u00e1c ng\u1ed9, kh\u00f4ng th\u00f4ng hi\u1ec3u B\u1ed1n Th\u00e1nh \u0111\u1ebf m\u00e0 ch\u00fang ta ph\u1ea3i l\u01b0u chuy\u1ec3n lu\u00e2n h\u1ed3i l\u00e2u n\u0103m, Ta v\u00e0 c\u00e1c Ng\u01b0\u01a1i. B\u1ed1n Th\u00e1nh \u0111\u1ebf \u1ea5y l\u00e0 g\u00ec?<\/p>\n

N\u00e0y c\u00e1c T\u1ef7-kheo, ch\u00ednh v\u00ec kh\u00f4ng gi\u00e1c ng\u1ed9, kh\u00f4ng th\u00f4ng hi\u1ec3u Kh\u1ed5 Th\u00e1nh \u0111\u1ebf m\u00e0 ch\u00fang ta ph\u1ea3i l\u01b0u chuy\u1ec3n lu\u00e2n h\u1ed3i l\u00e2u n\u0103m, Ta v\u00e0 c\u00e1c Ng\u01b0\u01a1i.<\/p>\n

N\u00e0y c\u00e1c T\u1ef7-kheo, ch\u00ednh v\u00ec kh\u00f4ng gi\u00e1c ng\u1ed9, kh\u00f4ng th\u00f4ng hi\u1ec3u Kh\u1ed5 T\u1eadp Th\u00e1nh \u0111\u1ebf m\u00e0 ch\u00fang ta ph\u1ea3i l\u01b0u chuy\u1ec3n lu\u00e2n h\u1ed3i l\u00e2u n\u0103m, Ta v\u00e0 c\u00e1c Ng\u01b0\u01a1i.<\/p>\n

N\u00e0y c\u00e1c T\u1ef7-kheo, ch\u00ednh v\u00ec kh\u00f4ng gi\u00e1c ng\u1ed9, kh\u00f4ng th\u00f4ng hi\u1ec3u Kh\u1ed5 Di\u1ec7t Th\u00e1nh \u0111\u1ebf m\u00e0 ch\u00fang ta ph\u1ea3i l\u01b0u chuy\u1ec3n lu\u00e2n h\u1ed3i l\u00e2u n\u0103m, Ta v\u00e0 c\u00e1c Ng\u01b0\u01a1i.<\/p>\n

N\u00e0y c\u00e1c T\u1ef7-kheo, ch\u00ednh v\u00ec kh\u00f4ng gi\u00e1c ng\u1ed9, kh\u00f4ng th\u00f4ng hi\u1ec3u Kh\u1ed5 Di\u1ec7t \u00d0\u1ea1o Th\u00e1nh \u0111\u1ebf m\u00e0 ch\u00fang ta ph\u1ea3i l\u01b0u chuy\u1ec3n lu\u00e2n h\u1ed3i l\u00e2u n\u0103m,<\/p>\n

Ta v\u00e0 c\u00e1c Ng\u01b0\u01a1i. N\u00e0y c\u00e1c T\u1ef7-kheo khi Kh\u1ed5 Th\u00e1nh \u0111\u1ebf n\u00e0y \u0111\u01b0\u1ee3c gi\u00e1c ng\u1ed9, \u0111\u01b0\u1ee3c th\u00f4ng hi\u1ec3u; khi Kh\u1ed5 T\u1eadp Th\u00e1nh \u0111\u1ebf n\u00e0y \u0111\u01b0\u1ee3c gi\u00e1c ng\u1ed9, \u0111\u01b0\u1ee3c th\u00f4ng hi\u1ec3u; khi Kh\u1ed5 Di\u1ec7t Th\u00e1nh \u0111\u1ebf n\u00e0y \u0111\u01b0\u1ee3c gi\u00e1c ng\u1ed9, \u0111\u01b0\u1ee3c th\u00f4ng hi\u1ec3u; khi Kh\u1ed5 Di\u1ec7t \u00d0\u1ea1o Th\u00e1nh \u0111\u1ebf n\u00e0y \u0111\u01b0\u1ee3c gi\u00e1c ng\u1ed9, \u0111\u01b0\u1ee3c th\u00f4ng hi\u1ec3u, th\u1eddi h\u1eefu \u00e1i \u0111\u01b0\u1ee3c di\u1ec7t tr\u1eeb, s\u1ef1 d\u1eaft d\u1eabn \u0111\u1ebfn m\u1ed9t \u0111\u1eddi s\u1ed1ng \u0111\u01b0\u1ee3c \u0111o\u1ea1n tuy\u1ec7t, nay kh\u00f4ng c\u00f2n h\u1eadu h\u1eefu n\u1eefa.<\/p>\n

3. Th\u1ebf T\u00f4n thuy\u1ebft nh\u01b0 v\u1eady. Thi\u1ec7n Th\u1ec7 l\u1ea1i n\u00f3i th\u00eam:<\/p>\n

– Ch\u00ednh v\u00ec kh\u00f4ng th\u1ea5y nh\u01b0 th\u1eadt B\u1ed1n Th\u00e1nh \u0111\u1ebf n\u00ean c\u00f3 s\u1ef1 lu\u00e2n chuy\u1ec3n l\u00e2u ng\u00e0y trong nhi\u1ec1u \u0111\u1eddi. Khi nh\u1eefng s\u1ef1 th\u1ef1c n\u00e0y \u0111\u01b0\u1ee3c nh\u1eadn th\u1ee9c, nguy\u00ean nh\u00e2n c\u1ee7a m\u1ed9t \u0111\u1eddi s\u1ed1ng kh\u00e1c \u0111\u01b0\u1ee3c tr\u1eeb di\u1ec7t, khi kh\u1ed5 c\u0103n \u0111\u01b0\u1ee3c \u0111o\u1ea1n tr\u1eeb, s\u1ebd kh\u00f4ng c\u00f2n m\u1ed9t \u0111\u1eddi s\u1ed1ng kh\u00e1c n\u1eefa.<\/p>\n

4. Trong th\u1eddi gian Th\u1ebf T\u00f4n \u1edf Kotigama, ph\u00e1p tho\u1ea1i n\u00e0y \u0111\u01b0\u1ee3c gi\u1ea3ng cho ch\u00fang T\u1ef7-kheo:<\/p>\n

– \u00d0\u00e2y l\u00e0 Gi\u1edbi, \u0111\u00e2y l\u00e0 \u00d0\u1ecbnh, \u0111\u00e2y l\u00e0 Tu\u1ec7. \u00d0\u1ecbnh c\u00f9ng tu v\u1edbi Gi\u1edbi s\u1ebd \u0111\u01b0a \u0111\u1ebfn qu\u1ea3 v\u1ecb l\u1edbn, l\u1ee3i \u00edch l\u1edbn. Tu\u1ec7 c\u00f9ng tu v\u1edbi \u00d0\u1ecbnh s\u1ebd \u0111\u01b0a \u0111\u1ebfn qu\u1ea3 v\u1ecb l\u1edbn, l\u1ee3i \u00edch l\u1edbn. T\u00e2m c\u00f9ng tu v\u1edbi Tu\u1ec7 s\u1ebd \u0111\u01b0a \u0111\u1ebfn gi\u1ea3i tho\u00e1t ho\u00e0n to\u00e0n c\u00e1c m\u00f3n l\u1eadu ho\u1eb7c, t\u1ee9c l\u00e0 d\u1ee5c l\u1eadu, h\u1eefu l\u1eadu (tri ki\u1ebfn l\u1eadu), v\u00f4 minh l\u1eadu.<\/p>\n

5. Th\u1ebf T\u00f4n, sau khi \u1edf Kotigama cho \u0111\u1ebfn khi Ng\u00e0i xem l\u00e0 v\u1eeba \u0111\u1ee7, li\u1ec1n b\u1ea3o t\u00f4n gi\u1ea3 Ananda:<\/p>\n

– N\u00e0y Ananda, ch\u00fang ta h\u00e3y \u0111i \u0111\u1ebfn Nadika.<\/p>\n

– Xin v\u00e2ng, b\u1ea1ch Th\u1ebf T\u00f4n!<\/p>\n

T\u00f4n gi\u1ea3 Ananda v\u00e2ng l\u1eddi Th\u1ebf T\u00f4n. R\u1ed3i Th\u1ebf T\u00f4n c\u00f9ng v\u1edbi \u0111\u1ea1i ch\u00fang T\u1ef7-kheo \u0111i \u0111\u1ebfn. Nadika, t\u1ea1i ng\u00f4i nh\u00e0 g\u1ea1ch (Ginjak\u00e0vasatha).<\/p>\n

6. R\u1ed3i T\u00f4n gi\u1ea3 Ananda \u0111\u1ebfn ch\u1ed7 Th\u1ebf T\u00f4n, \u0111\u1ea3nh l\u1ec5 Ng\u00e0i v\u00e0 ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean. T\u00f4n gi\u1ea3 Ananda b\u1ea1ch Th\u1ebf T\u00f4n:<\/p>\n

– B\u1ea1ch Th\u1ebf T\u00f4n, T\u1ef7-kheo Salada m\u1ec7nh chung t\u1ea1i Nadika \u0111\u00e3 \u0111\u01b0\u1ee3c sanh \u1edf c\u00f5i n\u00e0o, h\u1eadu th\u1ebf tr\u1ea1ng th\u00e1i nh\u01b0 th\u1ebf n\u00e0o? T\u1ef7-kheo ni Nand\u00e0 m\u1ec7nh chung t\u1ea1i Nadika \u0111\u00e3 \u0111\u01b0\u1ee3c sanh \u1edf c\u00f5i n\u00e0o, h\u1eadu th\u1ebf tr\u1ea1ng th\u00e1i nh\u01b0 th\u1ebf n\u00e0o? B\u1ea1ch Th\u1ebf T\u00f4n, c\u01b0 s\u0129 Sudatta m\u1ec7nh chung t\u1ea1i N\u00e0dika \u0111\u00e3 \u0111\u01b0\u1ee3c sanh c\u00f5i n\u00e0o, h\u1eadu th\u1ebf tr\u1ea1ng th\u00e1i nh\u01b0 th\u1ebf n\u00e0o? B\u1ea1ch Th\u1ebf T\u00f4n, n\u1eef c\u01b0 s\u0129 Suj\u00e0t\u00e0 m\u1ec7nh chung t\u1ea1i N\u00e0dika \u0111\u00e3 \u0111\u01b0\u1ee3c sanh \u1edf c\u00f5i n\u00e0o, h\u1eadu th\u1ebf tr\u1ea1ng th\u00e1i nh\u01b0 th\u1ebf n\u00e0o? B\u1ea1ch Th\u1ebf T\u00f4n, c\u01b0 s\u0129 Kakudha m\u1ec7nh chung t\u1ea1i N\u00e0dika \u0111\u00e3 \u0111\u01b0\u1ee3c sanh c\u00f5i n\u00e0o, h\u1eadu th\u1ebf tr\u1ea1ng th\u00e1i nh\u01b0 th\u1ebf n\u00e0o? B\u1ea1ch Th\u1ebf T\u00f4n, c\u01b0 s\u0129 K\u00e0linga… B\u1ea1ch Th\u1ebf T\u00f4n, c\u01b0 s\u0129 Nikata… B\u1ea1ch Th\u1ebf T\u00f4n, c\u01b0 s\u0129 Katissabha… B\u1ea1ch Th\u1ebf T\u00f4n, c\u01b0 s\u0129 Tuttha… B\u1ea1ch Th\u1ebf T\u00f4n, c\u01b0 s\u0129 Santuttha… B\u1ea1ch Th\u1ebf T\u00f4n, c\u01b0 s\u0129 Bhadda… B\u1ea1ch Th\u1ebf T\u00f4n, c\u01b0 s\u0129 Subhadda \u0111\u00e3 m\u1ec7nh chung t\u1ea1i Nadika \u0111\u00e3 \u0111\u01b0\u1ee3c sanh \u1edf c\u00f5i n\u00e0o, h\u1eadu th\u1ebf tr\u1ea1ng th\u00e1i nh\u01b0 th\u1ebf n\u00e0o?<\/p>\n

7. N\u00e0y Ananda, T\u1ef7-kheo S\u00e0tha di\u1ec7t t\u1eadn c\u00e1c l\u1eadu ho\u1eb7c, t\u1ef1 m\u00ecnh v\u1edbi th\u1eafng tr\u00ed ch\u1ee9ng ng\u1ed9, ch\u1ee9ng \u0111\u1ea1t v\u00e0 an tr\u00fa ngay hi\u1ec7n t\u1ea1i v\u00f4 l\u1eadu t\u00e2m gi\u1ea3i tho\u00e1t, tu\u1ec7 gi\u1ea3i tho\u00e1t. N\u00e0y Ananda, T\u1ef7-kheo ni Nand\u00e0 \u0111o\u1ea1n tr\u1eeb n\u0103m h\u1ea1 ph\u1ea7n ki\u1ebft s\u1eed, h\u00f3a sanh (thi\u00ean gi\u1edbi) v\u00e0 t\u1eeb \u0111\u00f3 nh\u1eadp Ni\u1ebft B\u00e0n kh\u00f4ng c\u00f2n tr\u1edf l\u1ea1i \u0111\u1eddi n\u00e0y n\u1eefa. N\u00e0y Ananda, c\u01b0 s\u0129 Sudatta, di\u1ec7t tr\u1eeb ba ki\u1ebft s\u1eed l\u00e0m gi\u1ea3m thi\u1ec3u tham, s\u00e2n, si, ch\u1ee9ng qu\u1ea3 Nh\u1ee9t lai sau khi tr\u1edf l\u1ea1i \u0111\u1eddi n\u00e0y m\u1ed9t l\u1ea7n n\u1eefa s\u1ebd di\u1ec7t t\u1eadn kh\u1ed5 \u0111au. N\u00e0y Ananda, n\u1eef c\u01b0 s\u0129 Sujata di\u1ec7t tr\u1eeb ba ki\u1ebft s\u1eed, ch\u1ee9ng qu\u1ea3 D\u1ef1 l\u01b0u, nh\u1ee9t \u0111\u1ecbnh kh\u00f4ng c\u00f2n \u0111\u1ecda v\u00e0o \u00e1c \u0111\u1ea1o, \u0111\u1ea1t \u0111\u1ebfn Ch\u00e1nh gi\u00e1c. N\u00e0y Ananda, c\u01b0 s\u0129 Kakudha \u0111o\u1ea1n tr\u1eeb n\u0103m h\u1ea1 ph\u1ea7n ki\u1ebft s\u1eed, h\u00f3a sanh (thi\u00ean gi\u1edbi), v\u00e0 t\u1eeb \u0111\u00f3 nh\u1eadp Ni\u1ebft B\u00e0n kh\u00f4ng c\u00f2n tr\u1edf l\u1ea1i \u0111\u1eddi n\u00e0y n\u1eefa. N\u00e0y Ananda, c\u01b0 s\u0129 Kalinga… N\u00e0y Ananda, c\u01b0 s\u0129 Nikata… N\u00e0y Ananda, c\u01b0 s\u0129 Katissabha… N\u00e0y Ananda, c\u01b0 s\u0129 Tuttha… N\u00e0y Ananda, c\u01b0 s\u0129 Santuttha… N\u00e0y Ananda, c\u01b0 s\u0129 Bhadada… N\u00e0y Ananda, c\u01b0 s\u0129 Subhadda \u0111o\u1ea1n tr\u1eeb n\u0103m h\u1ea1 ph\u1ea7n ki\u1ebft s\u1eed, \u0111\u01b0\u1ee3c h\u00f3a sanh (thi\u00ean gi\u1edbi), v\u00e0 t\u1eeb \u0111\u00f3 nh\u1eadp Ni\u1ebft B\u00e0n kh\u00f4ng c\u00f2n tr\u1edf l\u1ea1i \u0111\u1eddi n\u00e0y n\u1eefa. N\u00e0y Ananda, h\u01a1n n\u0103m m\u01b0\u01a1i c\u01b0 s\u0129 m\u1ec7nh chung t\u1ea1i N\u00e0dita, \u0111o\u1ea1n tr\u1eeb n\u0103m h\u1ea1 ph\u1ea7n ki\u1ebft s\u1eed, h\u00f3a sanh (thi\u00ean gi\u1edbi) v\u00e0 t\u1eeb \u0111\u00f3 nh\u1eadp Ni\u1ebft B\u00e0n kh\u00f4ng c\u00f2n tr\u1edf l\u1ea1i \u0111\u1eddi n\u00e0y n\u1eefa. N\u00e0y Ananda, h\u01a1n ch\u00edn m\u01b0\u01a1i ch\u00edn nam n\u1eef c\u01b0 s\u0129 m\u1ec7nh chung t\u1ea1i N\u00e0dika, di\u1ec7t tr\u1eeb ba ki\u1ebft s\u1eed, l\u00e0m gi\u1ea3m thi\u1ec3u tham, s\u00e2n si, ch\u1ee9ng qu\u1ea3 Nh\u1ee9t lai, sau khi tr\u1edf l\u1ea1i \u0111\u1eddi n\u00e0y m\u1ed9t l\u1ea7n n\u1eefa s\u1ebd di\u1ec7t t\u1eadn kh\u1ed5 \u0111au. N\u00e0y Ananda, h\u01a1n n\u0103m tr\u0103m c\u01b0 s\u0129, m\u1ec7nh chung t\u1ea1i Nadika, di\u1ec7t tr\u1eeb ba ki\u1ebft s\u1eed, ch\u1ee9ng qu\u1ea3 D\u1ef1 l\u01b0u, nh\u1ee9t \u0111\u1ecbnh kh\u00f4ng c\u00f2n \u0111\u1ecda v\u00e0o \u00e1c \u0111\u1ea1o, \u0111\u1ea1t \u0111\u1ebfn Ch\u00e1nh gi\u00e1c.<\/p>\n

8. N\u00e0y Ananda, th\u1eadt kh\u00f4ng c\u00f3 g\u00ec l\u1ea1, v\u1ea5n \u0111\u1ec1 con ng\u01b0\u1eddi ph\u1ea3i m\u1ec7nh chung. Nh\u01b0ng m\u1ed7i l\u1ea7n c\u00f3 ng\u01b0\u1eddi m\u1ec7nh chung l\u1ea1i \u0111\u1ebfn h\u1ecfi Nh\u01b0 Lai v\u1ec1 v\u1ea5n \u0111\u1ec1 n\u00e0y th\u1eddi Ananda, nh\u01b0 v\u1eady l\u00e0m phi\u1ec1n nhi\u1ec5u Nh\u01b0 Lai. N\u00e0y Ananda, v\u00ec v\u1eady ta s\u1ebd gi\u1ea3ng Ph\u00e1p k\u00ednh (G\u01b0\u01a1ng ch\u00e1nh ph\u00e1p) \u0111\u1ec3 Th\u00e1nh \u0111\u1ec7 t\u1eed, sau khi ch\u1ee9ng \u0111\u1ea1t ph\u00e1p ngh\u0129a n\u00e0y, n\u1ebfu mu\u1ed1n, s\u1ebd t\u1ef1 tuy\u00ean b\u1ed1 v\u1ec1 m\u00ecnh nh\u01b0 sau: “\u00d0\u1ed1i v\u1edbi ta, s\u1ebd kh\u00f4ng c\u00f2n \u0111\u1ecba ng\u1ee5c, s\u1ebd kh\u00f4ng c\u00f2n t\u00e1i sanh c\u00f5i b\u00e0ng sanh, ng\u1ea1 qu\u1ef7, \u0111\u1ecda x\u1ee9, \u00e1c th\u00fa. Ta \u0111\u00e3 ch\u1ee9ng qu\u1ea3 D\u1ef1 l\u01b0u, nh\u1ee9t \u0111\u1ecbnh kh\u00f4ng \u0111\u1ecda \u00e1c \u0111\u1ea1o, s\u1ebd \u0111\u1ea1t Ch\u00e1nh gi\u00e1c”.<\/p>\n

9. N\u00e0y Ananda, Ph\u00e1p k\u00ednh \u1ea5y l\u00e0 g\u00ec m\u00e0 Th\u00e1nh \u0111\u1ec7 t\u1eed, sau khi ch\u1ee9ng \u0111\u1ea1t ph\u00e1p ngh\u0129a n\u00e0y, n\u1ebfu mu\u1ed1n, s\u1ebd t\u1ef1 tuy\u00ean b\u1ed1 v\u1ec1 m\u00ecnh nh\u01b0 sau: “\u00d0\u1ed1i v\u1edbi ta, s\u1ebd kh\u00f4ng c\u00f2n \u0111\u1ecba ng\u1ee5c, s\u1ebd kh\u00f4ng c\u00f2n t\u00e1i sanh c\u00f5i b\u00e0ng sanh, ng\u1ea1 qu\u1ef7, \u0111\u1ecda x\u1ee9, \u00e1c th\u00fa. Ta \u0111\u00e3 ch\u1ee9ng qu\u1ea3 D\u1ef1 l\u01b0u, nh\u1ee9t \u0111\u1ecbnh kh\u00f4ng \u0111\u1ecda \u00e1c \u0111\u1ea1o, s\u1ebd \u0111\u1ea1t Ch\u00e1nh gi\u00e1c”. N\u00e0y Ananda, v\u1ecb Th\u00e1nh \u0111\u1ec7 t\u1eed c\u00f3 ch\u00e1nh t\u00edn \u0111\u1ed1i v\u1edbi \u0111\u1ee9c Ph\u1eadt: “Th\u1ebf T\u00f4n l\u00e0 b\u1eadc 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”. V\u1ecb \u1ea5y c\u00f3 ch\u00e1nh t\u00edn \u0111\u1ed1i v\u1edbi ch\u00e1nh ph\u00e1p: “Ch\u00e1nh ph\u00e1p \u0111\u01b0\u1ee3c Th\u1ebf T\u00f4n kh\u00e9o gi\u1ea3ng d\u1ea1y, thi\u1ebft th\u1ef1c, v\u01b0\u1ee3t ngo\u00e0i th\u1eddi gian chi ph\u1ed1i, \u0111\u1ebfn \u0111\u1ec3 m\u00e0 th\u1ea5y, c\u00f3 kh\u1ea3 n\u0103ng gi\u1ea3i tho\u00e1t, \u0111\u01b0\u1ee3c k\u1ebb tr\u00ed t\u1ef1 m\u00ecnh th\u00e2m hi\u1ec3u”. V\u1ecb \u1ea5y c\u00f3 ch\u00e1nh t\u00edn \u0111\u1ed1i v\u1edbi ch\u00fang T\u0103ng: “Ch\u00fang T\u0103ng \u0111\u1ec7 t\u1eed Th\u1ebf T\u00f4n ch\u00e2n ch\u00e1nh tu h\u00e0nh, ch\u00fang T\u0103ng \u0111\u1ec7 t\u1eed Th\u1ebf T\u00f4n ch\u00e2n tr\u1ef1c tu h\u00e0nh, ch\u00fang T\u0103ng \u0111\u1ec7 t\u1eed Th\u1ebf T\u00f4n ch\u00e2n tr\u00ed tu h\u00e0nh, ch\u00fang T\u0103ng \u0111\u1ec7 t\u1eed Th\u1ebf T\u00f4n ch\u00e2n t\u1ecbnh tu h\u00e0nh, t\u1ee9c l\u00e0 b\u1ed1n \u0111\u00f4i t\u00e1m v\u1ecb. Ch\u00fang T\u0103ng \u0111\u1ec7 t\u1eed Th\u1ebf T\u00f4n \u0111\u00e1ng \u0111\u01b0\u1ee3c ngh\u00eanh \u0111\u00f3n, \u0111\u00e1ng \u0111\u01b0\u1ee3c c\u00fang d\u01b0\u1eddng, \u0111\u00e1ng \u0111\u01b0\u1ee3c chi\u00eam ng\u01b0\u1ee1ng, \u0111\u00e1ng \u0111\u01b0\u1ee3c ch\u1ea5p tay, l\u00e0 ph\u01b0\u1edbc \u0111i\u1ec1n v\u00f4 th\u01b0\u1ee3ng \u1edf tr\u00ean \u0111\u1eddi, c\u1ee5 t\u00fac gi\u1edbi h\u1ea1nh, \u0111\u01b0\u1ee3c b\u1eadc Th\u00e1nh m\u1ebfn chu\u1ed9ng, \u0111\u01b0\u1ee3c vi\u00ean m\u00e3n kh\u00f4ng m\u1ea3y m\u00fan, \u0111\u01b0\u1ee3c v\u1eb9n to\u00e0n kh\u00f4ng s\u1ee9t m\u1ebb, kh\u00f4ng t\u1ef3 v\u1ebft, kh\u00f4ng \u00f4 nhi\u1ec5m, nh\u1eefng gi\u1edbi h\u1ea1nh \u0111\u01b0a \u0111\u1ebfn gi\u1ea3i tho\u00e1t, \u0111\u01b0\u1ee3c ng\u01b0\u1eddi tr\u00ed t\u00e1n th\u00e1n, kh\u00f4ng b\u1ecb \u1ea3nh h\u01b0\u1edfng b\u1edfi \u0111\u1eddi sau, h\u01b0\u1edbng d\u1eabn \u0111\u1ebfn thi\u1ec1n \u0111\u1ecbnh”.<\/p>\n

N\u00e0y Ananda, ch\u00ednh Ph\u00e1p k\u00ednh n\u00e0y m\u00e0 Th\u00e1nh \u0111\u1ec7 t\u1eed sau khi ch\u1ee9ng \u0111\u1ea1t ph\u00e1p ngh\u0129a n\u00e0y, n\u1ebfu mu\u1ed1n s\u1ebd t\u1ef1 tuy\u00ean b\u1ed1 v\u1ec1 m\u00ecnh nh\u01b0 sau: “\u00d0\u1ed1i v\u1edbi ta, s\u1ebd kh\u00f4ng c\u00f2n \u0111\u1ecba ng\u1ee5c, s\u1ebd kh\u00f4ng c\u00f2n t\u00e1i sanh c\u00f5i b\u00e0ng sanh, ng\u1ea1 qu\u1ef7, \u0111\u1ecda x\u1ee9, \u00e1c th\u00fa. Ta \u0111\u00e3 ch\u1ee9ng qu\u1ea3 D\u1ef1 l\u01b0u, nh\u1ee9t \u0111\u1ecbnh kh\u00f4ng \u0111\u1ecda \u00e1c \u0111\u1ea1o, s\u1ebd \u0111\u1ea1t Ch\u00e1nh gi\u00e1c”.<\/p>\n

10. Khi Th\u1ebf T\u00f4n \u1edf N\u00e0dika, ph\u00e1p tho\u1ea1i n\u00e0y \u0111\u01b0\u1ee3c gi\u1ea3ng cho ch\u00fang T\u1ef7-kheo:<\/p>\n

– \u00d0\u00e2y l\u00e0 Gi\u1edbi, \u0111\u00e2y l\u00e0 \u00d0\u1ecbnh, \u0111\u00e2y l\u00e0 Tu\u1ec7. \u00d0\u1ecbnh c\u00f9ng tu v\u1edbi Gi\u1edbi s\u1ebd \u0111\u01b0a \u0111\u1ebfn qu\u1ea3 v\u1ecb l\u1edbn, l\u1ee3i \u00edch l\u1edbn. Tu\u1ec7 c\u00f9ng tu v\u1edbi \u00d0\u1ecbnh s\u1ebd \u0111\u01b0a \u0111\u1ebfn qu\u1ea3 v\u1ecb l\u1edbn, l\u1ee3i \u00edch l\u1edbn. T\u00e2m c\u00f9ng tu v\u1edbi Tu\u1ec7 s\u1ebd \u0111\u01b0a \u0111\u1ebfn gi\u1ea3i tho\u00e1t ho\u00e0n to\u00e0n c\u00e1c m\u00f3n l\u1eadu ho\u1eb7c, t\u1ee9c l\u00e0 d\u1ee5c l\u1eadu, h\u1eefu l\u1eadu (tri ki\u1ebfn l\u1eadu), v\u00f4 minh l\u1eadu.<\/p>\n

11. R\u1ed3i Th\u1ebf T\u00f4n, sau khi \u1edf N\u00e0dika cho \u0111\u1ebfn khi Ng\u00e0i xem l\u00e0 v\u1eeba \u0111\u1ee7, li\u1ec1n b\u1ea3o t\u00f4n gi\u1ea3 Ananda:<\/p>\n

– N\u00e0y Ananda, ch\u00fang ta h\u00e3y \u0111i \u0111\u1ebfn Ves\u00e0li.<\/p>\n

– Xin v\u00e2ng, b\u1ea1ch Th\u1ebf T\u00f4n!<\/p>\n

T\u00f4n gi\u1ea3 Ananda v\u00e2ng l\u1eddi Th\u1ebf T\u00f4n. R\u1ed3i Th\u1ebf T\u00f4n c\u00f9ng v\u1edbi \u0111\u1ea1i ch\u00fang T\u1ef7-kheo \u0111i \u0111\u1ebfn Vasali. \u1ede \u0111\u00e2y, Th\u1ebf T\u00f4n tr\u00fa t\u1ea1i v\u01b0\u1eddn Ambap\u00e0li.<\/p>\n

12. Th\u1ebf T\u00f4n b\u1ea3o c\u00e1c v\u1ecb T\u1ef7-kheo:<\/p>\n

– N\u00e0y c\u00e1c T\u1ef7-kheo, c\u00e1c Ng\u01b0\u01a1i ph\u1ea3i s\u1ed1ng an tr\u00fa ch\u00e1nh ni\u1ec7m, t\u1ec9nh gi\u00e1c. \u00d0\u00f3 l\u00e0 l\u1eddi d\u1ea1y c\u1ee7a Ta cho c\u00e1c Ng\u01b0\u01a1i.<\/p>\n

N\u00e0y c\u00e1c T\u1ef7-kheo, th\u1ebf n\u00e0o l\u00e0 T\u1ef7-kheo an tr\u00fa ch\u00e1nh ni\u1ec7m? N\u00e0y c\u00e1c T\u1ef7-kheo, T\u1ef7-kheo \u0111\u1ed1i v\u1edbi th\u00e2n, qu\u00e1n th\u00e2n, tinh t\u1ea5n, t\u1ec9nh gi\u00e1c, ch\u00e1nh ni\u1ec7m nhi\u1ebfp ph\u1ee5c m\u1ecdi tham \u00e1i, \u01b0u bi \u1edf tr\u00ean \u0111\u1eddi, \u0111\u1ed1i v\u1edbi c\u00e1c c\u1ea3m th\u1ecd… \u0111\u1ed1i v\u1edbi t\u00e2m… \u0111\u1ed1i v\u1edbi c\u00e1c ph\u00e1p, qu\u00e1n ph\u00e1p, tinh t\u1ea5n, t\u1ec9nh gi\u00e1c, ch\u00e1nh ni\u1ec7m, nhi\u1ebfp ph\u1ee5c m\u1ecdi tham \u00e1i, \u01b0u bi \u1edf tr\u00ean \u0111\u1eddi. N\u00e0y c\u00e1c T\u1ef7-kheo, nh\u01b0 v\u1eady g\u1ecdi l\u00e0 ch\u00e1nh ni\u1ec7m.<\/p>\n

13. N\u00e0y c\u00e1c T\u1ef7-kheo th\u1ebf n\u00e0o l\u00e0 T\u1ef7-kheo t\u1ec9nh gi\u00e1c? N\u00e0y c\u00e1c T\u1ef7-kheo, \u1edf \u0111\u00e2y T\u1ef7 Kheo t\u1ec9nh gi\u00e1c khi \u0111i t\u1edbi, \u0111i lui, t\u1ec9nh gi\u00e1c khi ng\u00f3 t\u1edbi, ng\u00f3 lui; t\u1ec9nh gi\u00e1c khi co tay, du\u1ed7i tay, t\u1ec9nh gi\u00e1c khi mang \u00e1o sanghati (t\u0103ng-gi\u00e0-l\u00ea) mang b\u00e1t, mang y, t\u1ec9nh gi\u00e1c khi \u0103n, khi u\u1ed1ng, khi nhai, khi n\u1ebfm, t\u1ec9nh gi\u00e1c khi \u0111\u1ea1i ti\u1ec7n, ti\u1ec3u ti\u1ec7n; t\u1ec9nh gi\u00e1c khi \u0111i; khi \u0111\u1ee9ng, khi ng\u1ed3i, khi n\u1eb1m, khi th\u1ee9c, khi n\u00f3i, khi im l\u1eb7ng. N\u00e0y c\u00e1c T\u1ef7-kheo, nh\u01b0 v\u1eady T\u1ef7-kheo s\u1ed1ng t\u1ec9nh gi\u00e1c. N\u00e0y c\u00e1c T\u1ef7-kheo, T\u1ef7-kheo ph\u1ea3i s\u1ed1ng an tr\u00fa ch\u00e1nh ni\u1ec7m, t\u1ec9nh gi\u00e1c. \u00d0\u00f3 l\u00e0 l\u1eddi d\u1ea1y c\u1ee7a Ta cho c\u00e1c Ng\u01b0\u01a1i.<\/p>\n

14. L\u00fac b\u1ea5y gi\u1edd d\u00e2m n\u1eef Ambap\u00e0li \u0111\u01b0\u1ee3c nghe: “Th\u1ebf T\u00f4n \u0111\u00e3 \u0111\u1ebfn Ves\u00e0li v\u00e0 \u1edf t\u1ea1i v\u01b0\u1eddn xo\u00e0i c\u1ee7a ta”. D\u00e2m n\u1eef Ambap\u00e0li li\u1ec1n cho th\u1eafng c\u00e1c c\u1ed7 xe th\u00f9 th\u1eafng, t\u1ef1 leo l\u00ean m\u1ed9t chi\u1ebfc, c\u00f9ng v\u1edbi c\u00e1c c\u1ed7 xe th\u00f9 th\u1eafng xu\u1ea5t ph\u00e1t ra kh\u1ecfi Ves\u00e0li v\u00e0 \u0111i \u0111\u1ebfn v\u01b0\u1eddn xo\u00e0i. N\u00e0ng c\u1ee1i xe cho \u0111\u1ebfn ch\u1ed7 c\u00f2n c\u00f3 th\u1ec3 c\u1ee1i xe \u0111\u01b0\u1ee3c, r\u1ed3i xu\u1ed1ng xe \u0111i b\u1ed9 \u0111\u1ebfn t\u1ea1i ch\u1ed7 Th\u1ebf T\u00f4n, khi \u0111\u1ebfn li\u1ec1n \u0111\u1ea3nh l\u1ec5 Ng\u00e0i v\u00e0 ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean, Th\u1ebf T\u00f4n thuy\u1ebft ph\u00e1p cho d\u00e2m n\u1eef Ambap\u00e0li \u0111ang ng\u1ed3i m\u1ed9t b\u00ean, gi\u1ea3ng d\u1ea1y, kh\u00edch l\u1ec7, l\u00e0m cho ph\u1ea5n kh\u1edfi, khi\u1ebfn t\u00e2m hoan h\u1ef7.<\/p>\n

D\u00e2m n\u1eef Ambap\u00e0li sau khi \u0111\u01b0\u1ee3c Th\u1ebf T\u00f4n gi\u1ea3ng d\u1ea1y, kh\u00edch l\u1ec7, l\u00e0m cho ph\u1ea5n kh\u1edfi, khi\u1ebfn t\u00e2m hoan h\u1ef7, li\u1ec1n b\u1ea1ch Th\u1ebf T\u00f4n:<\/p>\n

– B\u1ea1ch Th\u1ebf T\u00f4n, mong Th\u1ebf T\u00f4n ng\u00e0y mai nh\u1eadn l\u1eddi m\u1eddi d\u00f9ng c\u01a1m c\u1ee7a ch\u00fang con v\u1edbi ch\u00fang T\u1ef7-kheo.<\/p>\n

Th\u1ebf T\u00f4n im l\u1eb7ng nh\u1eadn l\u1eddi. D\u00e2m n\u1eef Ambapali \u0111\u01b0\u1ee3c bi\u1ebft Th\u1ebf T\u00f4n \u0111\u00e3 nh\u1eadn l\u1eddi, t\u1eeb ch\u1ed7 ng\u1ed3i \u0111\u1ee9ng d\u1eady, \u0111\u1ea3nh l\u1ec5 Ng\u00e0i, th\u00e2n b\u00ean ph\u1ea3i h\u01b0\u1edbng v\u1ec1 \u0111\u1ee9c Ph\u1eadt v\u00e0 t\u1eeb bi\u1ec7t.<\/p>\n

15. C\u00e1c ng\u01b0\u1eddi Licchavi \u1edf Ves\u00e0li \u0111\u01b0\u1ee3c nghe: “Th\u1ebf T\u00f4n \u0111\u1ebfn Ves\u00e0li hi\u1ec7n \u1edf v\u01b0\u1eddn Ambap\u00e0li”, li\u1ec1n cho th\u1eafng c\u00e1c c\u1ed7 xe th\u00f9 th\u1eafng leo l\u00ean xe r\u1ed3i xu\u1ea5t ph\u00e1t ra kh\u1ecfi Ves\u00e0li v\u1edbi nh\u1eefng c\u1ed7 xe \u1ea5y. C\u00f3 nh\u1eefng v\u1ecb Licchavi to\u00e0n xanh, m\u00e0u s\u1eafc xanh, m\u1eb7c v\u1ea3i m\u00e0u xanh, mang \u0111\u1ed3 trang s\u1ee9c m\u00e0u xanh. C\u00f3 nh\u1eefng v\u1ecb Licchavi to\u00e0n v\u00e0ng, m\u00e0u s\u1eafc v\u00e0ng, m\u1eb7c v\u1ea3i m\u00e0u v\u00e0ng, mang \u0111\u1ed3 trang s\u1ee9c m\u00e0u v\u00e0ng. C\u00f3 nh\u1eefng v\u1ecb Licchavi to\u00e0n \u0111\u1ecf, m\u00e0u s\u1eafc \u0111\u1ecf, m\u1eb7c v\u1ea3i m\u00e0u \u0111\u1ecf, mang \u0111\u1ed3 trang s\u1ee9c m\u00e0u \u0111\u1ecf. C\u00f3 nh\u1eefng v\u1ecb Licchavi to\u00e0n tr\u1eafng, m\u00e0u s\u1eafc tr\u1eafng, m\u1eb7c v\u1ea3i m\u00e0u tr\u1eafng, mang \u0111\u1ed3 trang s\u1ee9c m\u00e0u tr\u1eafng.<\/p>\n

16. L\u00fac b\u1ea5y gi\u1edd d\u00e2m n\u1eef Ambap\u00e0li \u0111\u00e1nh xe va ch\u1ea1m v\u1edbi c\u00e1c thanh ni\u00ean Licchavi, tr\u1ee5c xe ch\u1ea1m v\u1edbi tr\u1ee5c xe, b\u00e1nh xe ch\u1ea1m v\u1edbi b\u00e1nh xe, g\u1ecdng xe ch\u1ea1m v\u1edbi g\u1ecdng xe. C\u00e1c Licchavi n\u00f3i v\u1edbi d\u00e2m n\u1eef Ambap\u00e0li:<\/p>\n

– N\u00e0y Ambap\u00e0li, t\u1ea1i sao n\u00e0ng l\u1ea1i \u0111\u00e1nh xe va ch\u1ea1m v\u1edbi c\u00e1c thanh ni\u00ean Licchavi, tr\u1ee5c xe ch\u1ea1m v\u1edbi tr\u1ee5c xe, b\u00e1nh xe ch\u1ea1m v\u1edbi b\u00e1nh xe, g\u1ecdng xe ch\u1ea1m v\u1edbi g\u1ecdng xe?<\/p>\n

– N\u00e0y qu\u00fd C\u00f4ng t\u1eed c\u1ee7a t\u00f4i, t\u00f4i v\u1eeba m\u1edbi m\u1eddi Th\u1ebf T\u00f4n c\u00f9ng ch\u00fang T\u1ef7-kheo ng\u00e0y mai \u0111\u1ebfn d\u00f9ng c\u01a1m.<\/p>\n

– N\u00e0y Ambap\u00e0li, h\u00e3y nh\u01b0\u1eddng cho ch\u00fang ta b\u1eefa c\u01a1m \u1ea5y \u0111\u1ed5i l\u1ea5y m\u1ed9t tr\u0103m ng\u00e0n.<\/p>\n

– D\u1ea7u qu\u00fd C\u00f4ng t\u1eed c\u00f3 cho t\u00f4i c\u1ea3 th\u00e0nh Ves\u00e0li c\u00f9ng v\u1edbi c\u00e1c \u0111\u1ea5t ph\u1ee5 thu\u1ed9c, t\u00f4i c\u0169ng kh\u00f4ng nh\u01b0\u1eddng b\u1eefa c\u01a1m quan tr\u1ecdng n\u00e0y.<\/p>\n

C\u00e1c v\u1ecb Licchavi n\u00e0y t\u1ee9c t\u1ed1i b\u00fang ng\u00f3n tay v\u00e0 n\u00f3i:<\/p>\n

– Ch\u00fang ta b\u1ecb c\u00f4 thi\u1ebfu n\u1eef xo\u00e0i n\u00e0y \u0111\u1ea3 th\u1eafng! Ch\u00fang ta b\u1ecb c\u00f4 thi\u1ebfu n\u1eef xo\u00e0i n\u00e0y ph\u1ed7ng tay tr\u00ean. V\u00e0 c\u00e1c v\u1ecb Licchavi n\u00e0y c\u00f9ng \u0111i \u0111\u1ebfn v\u01b0\u1eddn Ambap\u00e0li.<\/p>\n

17. Th\u1ebf T\u00f4n t\u1eeb xa th\u1ea5y c\u00e1c v\u1ecb Licchavi li\u1ec1n n\u00f3i v\u1edbi c\u00e1c T\u1ef7-kheo: “N\u00e0y c\u00e1c T\u1ef7-kheo n\u1ebfu c\u00f3 v\u1ecb T\u1ef7-kheo n\u00e0o ch\u01b0a th\u1ea5y c\u00e1c ch\u01b0 Thi\u00ean \u1edf c\u00f5i Tam th\u1eadp tam thi\u00ean, h\u00e3y ng\u00f3 ch\u00fang Licchavi, h\u00e3y nh\u00ecn ch\u00fang Licchavi. N\u00e0y c\u00e1c T\u1ef7-kheo ch\u00fang Licchavi c\u0169ng gi\u1ed1ng nh\u01b0 ch\u00fang Tam th\u1eadp tam thi\u00ean”.<\/p>\n

18. C\u00e1c v\u1ecb Licchavi \u1ea5y c\u1ee1i xe cho \u0111\u1ebfn ch\u1ed7 c\u00f2n c\u00f3 th\u1ec3 c\u1ee1i xe \u0111\u01b0\u1ee3c, r\u1ed3i xu\u1ed1ng xe \u0111i b\u1ed9 \u0111\u1ebfn t\u1ea1i ch\u1ed7 Th\u1ebf T\u00f4n, khi \u0111\u1ebfn, li\u1ec1n \u0111\u1ea3nh l\u1ec5 Ng\u00e0i v\u00e0 ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean. Th\u1ebf T\u00f4n thuy\u1ebft ph\u00e1p cho nh\u1eefng v\u1ecb Licchavi \u0111ang ng\u1ed3i m\u1ed9t b\u00ean, gi\u1ea3ng d\u1ea1y, kh\u00edch l\u1ec7, l\u00e0m cho ph\u1ea5n kh\u1edfi, khi\u1ebfn t\u00e2m hoan h\u1ef7.<\/p>\n

C\u00e1c v\u1ecb Licchavi sau khi \u0111\u01b0\u1ee3c Th\u1ebf T\u00f4n gi\u1ea3ng d\u1ea1y, kh\u00edch l\u1ec7, l\u00e0m cho ph\u1ea5n kh\u1edfi, khi\u1ebfn t\u00e2m hoan h\u1ef7 li\u1ec1n b\u1ea1ch Th\u1ebf T\u00f4n:<\/p>\n

– B\u1ea1ch Th\u1ebf T\u00f4n, mong Th\u1ebf T\u00f4n ng\u00e0y mai nh\u1eadn l\u1eddi m\u1eddi d\u00f9ng c\u01a1m c\u1ee7a ch\u00fang con v\u1edbi ch\u00fang T\u1ef7-kheo.<\/p>\n

– N\u00e0y c\u00e1c Licchavi, ng\u00e0y mai Ta \u0111\u00e3 nh\u1eadn l\u1eddi m\u1eddi d\u00f9ng c\u01a1m c\u1ee7a d\u00e2m n\u1eef Ambap\u00e0li r\u1ed3i.<\/p>\n

C\u00e1c v\u1ecb Licchavi n\u00e0y t\u1ee9c t\u1ed1i b\u00fang ng\u00f3n tay v\u00e0 n\u00f3i: “Ch\u00fang ta b\u1ecb c\u00f4 thi\u1ebfu n\u1eef xo\u00e0i n\u00e0y \u0111\u1ea3 th\u1eafng! Ch\u00fang ta b\u1ecb c\u00f4 thi\u1ebfu n\u1eef xo\u00e0i n\u00e0y ph\u1ed7ng tay tr\u00ean… “<\/p>\n

R\u1ed3i nh\u1eefng v\u1ecb Licchavi n\u00e0y, hoan h\u1ef7 t\u00e1n th\u00e1n l\u1eddi d\u1ea1y Th\u1ebf T\u00f4n, t\u1eeb ch\u1ed7 ng\u1ed3i \u0111\u1ee9ng d\u1eady, \u0111\u1ea3nh l\u1ec5 Ng\u00e0i, th\u00e2n b\u00ean h\u1eefu h\u01b0\u1edbng v\u1ec1 \u0111\u1ee9c Ph\u1eadt v\u00e0 t\u1eeb bi\u1ec7t.<\/p>\n

19. L\u00fac b\u1ea5y gi\u1edd d\u00e2m n\u1eef Ambapali, \u0111\u00eam v\u1eeba t\u00e0n canh, li\u1ec1n cho s\u1eeda so\u1ea1n t\u1ea1i v\u01b0\u1eddn c\u1ee7a m\u00ecnh c\u00e1c m\u00f3n \u0103n th\u01b0\u1ee3ng v\u1ecb lo\u1ea1i c\u1ee9ng v\u00e0 lo\u1ea1i m\u1ec1m v\u00e0 cho b\u00e1o tin Th\u1ebf T\u00f4n: “B\u1ea1ch Th\u1ebf T\u00f4n, gi\u1edd \u0111\u00e3 \u0111\u1ebfn, c\u01a1m \u0111\u00e3 s\u1eb5n s\u00e0ng”. Th\u1ebf T\u00f4n bu\u1ed5i s\u00e1ng \u0111\u1eafp y, \u0111em theo y b\u00e1t, c\u00f9ng v\u1edbi ch\u00fang T\u1ef7-kheo \u0111\u1ebfn t\u1ea1i t\u00fac x\u00e1 c\u1ee7a d\u00e2m n\u1eef Ambap\u00e0li, sau khi \u0111\u1ebfn li\u1ec1n ng\u1ed3i xu\u1ed1ng ch\u1ed7 \u0111\u00e3 so\u1ea1n s\u1eb5n. R\u1ed3i d\u00e2m n\u1eef Ambap\u00e0li t\u1ef1 tay th\u00e2n h\u00e0nh m\u1eddi ch\u00fang T\u1ef7-kheo v\u1edbi \u0111\u1ee9c Ph\u1eadt l\u00e0 v\u1ecb th\u01b0\u1ee3ng th\u1ee7, d\u00f9ng c\u00e1c m\u00f3n \u0103n th\u01b0\u1ee3ng v\u1ecb lo\u1ea1i c\u1ee9ng v\u00e0 lo\u1ea1i m\u1ec1m.<\/p>\n

Khi Th\u1ebf T\u00f4n d\u00f9ng xong, tay \u0111\u00e3 r\u1eddi b\u00e1t, d\u00e2m n\u1eef Ambap\u00e0li l\u1ea5y m\u1ed9t gh\u1ebf th\u1ea5p kh\u00e1c v\u00e0 ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean. Sau khi ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean, d\u00e2m n\u1eef Ambap\u00e0li b\u1ea1ch Th\u1ebf T\u00f4n: “B\u1ea1ch Th\u1ebf T\u00f4n, con xin c\u00fang d\u01b0\u1eddng ng\u00f4i v\u01b0\u1eddn n\u00e0y cho ch\u00fang T\u1ef7-kheo v\u1edbi \u0111\u1ee9c Ph\u1eadt l\u00e0 v\u1ecb th\u01b0\u1ee3ng th\u1ee7”.<\/p>\n

Th\u1ebf T\u00f4n nh\u1eadn l\u00e3nh khu v\u01b0\u1eddn. Th\u1ebf T\u00f4n thuy\u1ebft ph\u00e1p cho d\u00e2m n\u1eef Ambap\u00e0li, kh\u00edch l\u1ec7, l\u00e0m cho ph\u1ea5n kh\u1edfi, khi\u1ebfn t\u00e2m hoan h\u1ef7, r\u1ed3i \u0111\u1ee9ng d\u1eady ra v\u1ec1.<\/p>\n

20. Trong th\u1eddi gian Th\u1ebf T\u00f4n \u1edf Ves\u00e0li, ph\u00e1p tho\u1ea1i n\u00e0y \u0111\u01b0\u1ee3c gi\u1ea3ng cho ch\u00fang T\u1ef7-kheo:<\/p>\n

– \u00d0\u00e2y l\u00e0 Gi\u1edbi, \u0111\u00e2y l\u00e0 \u00d0\u1ecbnh, \u0111\u00e2y l\u00e0 Tu\u1ec7. \u00d0\u1ecbnh c\u00f9ng tu v\u1edbi Gi\u1edbi s\u1ebd \u0111\u01b0a \u0111\u1ebfn qu\u1ea3 v\u1ecb l\u1edbn, l\u1ee3i \u00edch l\u1edbn. Tu\u1ec7 c\u00f9ng tu v\u1edbi \u00d0\u1ecbnh s\u1ebd \u0111\u01b0a \u0111\u1ebfn qu\u1ea3 v\u1ecb l\u1edbn, l\u1ee3i \u00edch l\u1edbn. T\u00e2m c\u00f9ng tu v\u1edbi Tu\u1ec7 s\u1ebd \u0111\u01b0a \u0111\u1ebfn gi\u1ea3i tho\u00e1t ho\u00e0n to\u00e0n c\u00e1c m\u00f3n l\u1eadu ho\u1eb7c, t\u1ee9c l\u00e0 d\u1ee5c l\u1eadu, h\u1eefu l\u1eadu (tri ki\u1ebfn l\u1eadu), v\u00f4 minh l\u1eadu.<\/p>\n

21. R\u1ed3i Th\u1ebf T\u00f4n, sau khi \u1edf Ves\u00e0li cho \u0111\u1ebfn khi Ng\u00e0i xem l\u00e0 v\u1eeba \u0111\u1ee7, li\u1ec1n b\u1ea3o t\u00f4n gi\u1ea3 Ananda:<\/p>\n

– N\u00e0y Ananda, ch\u00fang ta h\u00e3y \u0111i \u0111\u1ebfn l\u00e0ng Baluv\u00e0.<\/p>\n

– Xin v\u00e2ng, b\u1ea1ch Th\u1ebf T\u00f4n!<\/p>\n

T\u00f4n gi\u1ea3 Ananda v\u00e2ng l\u1eddi Th\u1ebf T\u00f4n. R\u1ed3i Th\u1ebf T\u00f4n c\u00f9ng v\u1edbi \u0111\u1ea1i ch\u00fang T\u1ef7-kheo \u0111i \u0111\u1ebfn l\u00e0ng Baluv\u00e0. V\u00e0 Th\u1ebf T\u00f4n tr\u00fa t\u1ea1i l\u00e0ng n\u00e0y.<\/p>\n

22. Th\u1ebf T\u00f4n n\u00f3i v\u1edbi c\u00e1c T\u1ef7-kheo:<\/p>\n

– N\u00e0y c\u00e1c T\u1ef7 Kheo h\u00e3y an c\u01b0 trong m\u00f9a m\u01b0a xung quanh Ves\u00e0li t\u1ea1i ch\u1ed7 c\u00f3 b\u1ea1n b\u00e8 quen thu\u1ed9c v\u00e0 th\u00e2n t\u00edn. C\u00f2n Ta s\u1ebd an c\u01b0 \u1edf \u0111\u00e2y, t\u1ea1i l\u00e0ng Baluv\u00e0.<\/p>\n

– Xin v\u00e2ng, b\u1ea1ch Th\u1ebf T\u00f4n!<\/p>\n

Nh\u1eefng T\u1ef7 Kheo n\u00e0y v\u00e2ng \u0111\u00e1p Th\u1ebf T\u00f4n v\u00e0 t\u00ecm ch\u1ed7 an c\u01b0 m\u00f9a m\u01b0a xung quanh Ves\u00e0li t\u1ea1i ch\u1ed7 c\u00f3 b\u1ea1n b\u00e8 quy\u1ebfn thu\u1ed9c v\u00e0 th\u00e2n t\u00edn. C\u00f2n Th\u1ebf T\u00f4n an c\u01b0 t\u1ea1i l\u00e0ng Baluv\u00e0.<\/p>\n

23. Trong khi Th\u1ebf T\u00f4n an c\u01b0 trong m\u00f9a m\u01b0a, m\u1ed9t c\u01a1n b\u1ec7nh tr\u1ea7m tr\u1ecdng kh\u1edfi l\u00ean, r\u1ea5t \u0111au \u0111\u1edbn, g\u1ea7n nh\u01b0 mu\u1ed1n ch\u1ebft. Nh\u01b0ng Th\u1ebf T\u00f4n gi\u1eef t\u00e2m ch\u00e1nh ni\u1ec7m, t\u1ec9nh gi\u00e1c, ch\u1ecbu \u0111\u1ef1ng c\u01a1n \u0111au \u1ea5y, kh\u00f4ng m\u1ed9t ch\u00fat ta th\u00e1n. Th\u1ebf T\u00f4n t\u1ef1 ngh\u0129: “Th\u1eadt kh\u00f4ng h\u1ee3p l\u1ebd n\u1ebfu Ta di\u1ec7t \u0111\u1ed9 m\u00e0 kh\u00f4ng c\u00f3 m\u1ed9t l\u1eddi v\u1edbi c\u00e1c \u0111\u1ec7 t\u1eed h\u1ea7u c\u1eadn Ta, kh\u00f4ng t\u1eeb bi\u1ec7t ch\u00fang T\u1ef7-kheo. V\u1eady Ta h\u00e3y l\u1ea5y s\u1ee9c tinh t\u1ea5n, nhi\u1ebfp ph\u1ee5c c\u01a1n b\u1ec7nh n\u00e0y, duy tr\u00ec m\u1ea1ng c\u0103n v\u00e0 ti\u1ebfp t\u1ee5c s\u1ed1ng”. V\u00e0 Th\u1ebf T\u00f4n v\u1edbi s\u1ee9c tinh t\u1ea5n, nhi\u1ebfp ph\u1ee5c b\u1ec7nh \u1ea5y duy tr\u00ec m\u1ea1ng c\u0103n.<\/p>\n

24. R\u1ed3i Th\u1ebf T\u00f4n l\u00e0nh b\u1ec7nh. Sau khi l\u00e0nh b\u1ec7nh kh\u00f4ng bao l\u00e2u, \u0111\u1ee9c Ph\u1eadt r\u1eddi kh\u1ecfi t\u1ecbnh x\u00e1 v\u00e0 ng\u1ed3i tr\u00ean gh\u1ebf \u0111\u00e3 so\u1ea1n s\u1eb5n, trong b\u00f3ng m\u00e1t c\u1ee7a ng\u00f4i t\u1ecbnh x\u00e1. L\u00fac b\u1ea5y gi\u1edd t\u00f4n gi\u1ea3 Ananda \u0111\u1ebfn t\u1ea1i ch\u1ed7 Th\u1ebf T\u00f4n, \u0111\u1ea3nh l\u1ec5 Ng\u00e0i 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

– B\u1ea1ch Th\u1ebf T\u00f4n, con \u0111\u01b0\u1ee3c th\u1ea5y Th\u1ebf T\u00f4n kh\u1ecfe m\u1ea1nh. B\u1ea1ch Th\u1ebf T\u00f4n, con \u0111\u01b0\u1ee3c th\u1ea5y Th\u1ebf T\u00f4n kham nh\u1eabn, b\u1ea1ch Th\u1ebf T\u00f4n, th\u1ea5y Th\u1ebf T\u00f4n b\u1ec7nh ho\u1ea1n, th\u00e2n con c\u1ea3m th\u1ea5y y\u1ebfu \u1edbt nh\u01b0 lau s\u1eady, m\u1eaft con m\u1edd m\u1ecbt kh\u00f4ng th\u1ea5y r\u00f5 ph\u01b0\u01a1ng h\u01b0\u1edbng, d\u1ea7u cho, b\u1ea1ch Th\u1ebf T\u00f4n, con \u0111\u01b0\u1ee3c m\u1ed9t ch\u00fat an \u1ee7i r\u1eb1ng, Th\u1ebf T\u00f4n s\u1ebd kh\u00f4ng di\u1ec7t \u0111\u1ed9, n\u1ebfu Ng\u00e0i ch\u01b0a c\u00f3 l\u1eddi di gi\u00e1o l\u1ea1i cho ch\u00fang T\u1ef7-kheo.<\/p>\n

25. N\u00e0y Ananda, ch\u00fang T\u1ef7-kheo c\u00f2n mong m\u1ecfi g\u00ec n\u1eefa \u1edf Ta! N\u00e0y Ananda, Ta \u0111\u00e3 gi\u1ea3ng Ch\u00e1nh ph\u00e1p, kh\u00f4ng c\u00f3 ph\u00e2n bi\u1ec7t trong ngo\u00e0i (m\u1eadt gi\u00e1o v\u00e0 kh\u00f4ng ph\u1ea3i m\u1eadt gi\u00e1o), v\u00ec n\u00e0y Ananda, \u0111\u1ed1i v\u1edbi c\u00e1c Ph\u00e1p, Nh\u01b0 Lai kh\u00f4ng bao gi\u1edd l\u00e0 v\u1ecb \u00d0\u1ea1o s\u01b0 c\u00f2n n\u1eafm tay (c\u00f2n gi\u1eef l\u1ea1i m\u1ed9t \u00edt m\u1eadt gi\u00e1o ch\u01b0a gi\u1ea3ng d\u1ea1y). N\u00e0y Ananda, nh\u1eefng ai ngh\u0129 r\u1eb1ng: “Nh\u01b0 Lai l\u00e0 v\u1ecb c\u1ea7m \u0111\u1ea7u ch\u00fang T\u1ef7-kheo”; hay “ch\u00fang T\u1ef7-kheo ch\u1ecbu s\u1ef1 gi\u00e1o hu\u1ea5n c\u1ee7a Nh\u01b0 Lai” th\u1eddi n\u00e0y Ananda, ng\u01b0\u1eddi \u1ea5y s\u1ebd c\u00f3 l\u1eddi di gi\u00e1o cho ch\u00fang T\u1ef7-kheo. N\u00e0y Ananda, Nh\u01b0 Lai kh\u00f4ng ngh\u0129 r\u1eb1ng: “Ta l\u00e0 v\u1ecb c\u1ea7m \u0111\u1ea7u ch\u00fang T\u1ef7-kheo; hay “ch\u00fang T\u1ef7-kheo ch\u1ecbu s\u1ef1 gi\u00e1o hu\u1ea5n c\u1ee7a Ta” th\u1eddi n\u00e0y Ananda, l\u00e0m sao Nh\u01b0 Lai l\u1ea1i c\u00f3 l\u1eddi di gi\u00e1o cho ch\u00fang T\u1ef7-kheo? N\u00e0y Ananda, Ta nay \u0111\u00e3 gi\u00e0, \u0111\u00e3 th\u00e0nh b\u1eadc tr\u01b0\u1edfng th\u01b0\u1ee3ng, \u0111\u00e3 \u0111\u1ebfn tu\u1ed5i l\u00e2m chung, \u0111\u00e3 \u0111\u1ebfn t\u00e1m m\u01b0\u01a1i tu\u1ed5i. N\u00e0y Ananda, nh\u01b0 c\u1ed7 xe \u0111\u00e3 gi\u00e0 m\u00f2n, s\u1edf d\u0129 c\u00f2n ch\u1ea1y \u0111\u01b0\u1ee3c l\u00e0 nh\u1edd d\u00e2y th\u1eafng ch\u1eb1ng ch\u1ecbt, c\u0169ng v\u1eady th\u00e2n Nh\u01b0 Lai \u0111\u01b0\u1ee3c duy tr\u00ec s\u1ef1 s\u1ed1ng gi\u1ed1ng nh\u01b0 ch\u00ednh nh\u1edd ch\u1ed1ng \u0111\u1ee1 d\u00e2y ch\u1eb1ng. N\u00e0y Ananda, ch\u1ec9 trong khi Nh\u01b0 Lai kh\u00f4ng t\u00e1c \u00fd \u0111\u1ebfn t\u1ea5t c\u1ea3 t\u01b0\u1edbng, v\u1edbi s\u1ef1 di\u1ec7t tr\u1eeb m\u1ed9t s\u1ed1 c\u1ea3m th\u1ecd, ch\u1ee9ng v\u00e0 an tr\u00fa v\u00f4 t\u01b0\u1edbng t\u00e2m \u0111\u1ecbnh, ch\u00ednh khi \u1ea5y th\u00e2n Nh\u01b0 Lai \u0111\u01b0\u1ee3c tho\u1ea3i m\u00e1i.<\/p>\n

26. V\u1eady n\u00ean, n\u00e0y Ananda, h\u00e3y t\u1ef1 m\u00ecnh l\u00e0 ng\u1ecdn \u0111\u00e8n cho ch\u00ednh m\u00ecnh, h\u00e3y t\u1ef1 m\u00ecnh n\u01b0\u01a1ng t\u1ef1a ch\u00ednh m\u00ecnh, ch\u1edb n\u01b0\u01a1ng t\u1ef1a m\u1ed9t g\u00ec kh\u00e1c. D\u00f9ng Ch\u00e1nh ph\u00e1p l\u00e0m ng\u1ecdn \u0111\u00e8n, d\u00f9ng Ch\u00e1nh ph\u00e1p l\u00e0m ch\u1ed7 n\u01b0\u01a1ng t\u1ef1a, ch\u1edb n\u01b0\u01a1ng t\u1ef1a m\u1ed9t g\u00ec kh\u00e1c. N\u00e0y Ananda, th\u1ebf n\u00e0o l\u00e0 v\u1ecb T\u1ef7-kheo h\u00e3y t\u1ef1 m\u00ecnh l\u00e0 ng\u1ecdn \u0111\u00e8n cho ch\u00ednh m\u00ecnh, t\u1ef1 m\u00ecnh n\u01b0\u01a1ng t\u1ef1a ch\u00ednh m\u00ecnh, kh\u00f4ng n\u01b0\u01a1ng t\u1ef1a m\u1ed9t g\u00ec kh\u00e1c, d\u00f9ng Ch\u00e1nh ph\u00e1p l\u00e0m ng\u1ecdn \u0111\u00e8n, d\u00f9ng Ch\u00e1nh ph\u00e1p l\u00e0m ch\u1ed7 n\u01b0\u01a1ng t\u1ef1a, kh\u00f4ng n\u01b0\u01a1ng t\u1ef1a m\u1ed9t g\u00ec kh\u00e1c?<\/p>\n

N\u00e0y Ananda, \u1edf \u0111\u1eddi, v\u1ecb T\u1ef7-kheo, \u0111\u1ed1i v\u1edbi th\u00e2n qu\u00e1n th\u00e2n, tinh t\u1ea5n, t\u1ec9nh gi\u00e1c, ch\u00e1nh ni\u1ec7m, nhi\u1ebfp ph\u1ee5c m\u1ecdi tham \u00e1i, \u01b0u bi tr\u00ean \u0111\u1eddi; \u0111\u1ed1i v\u1edbi c\u00e1c c\u1ea3m th\u1ecd… \u0111\u1ed1i v\u1edbi t\u00e2m… \u0111\u1ed1i v\u1edbi c\u00e1c ph\u00e1p, qu\u00e1n ph\u00e1p, tinh t\u1ea5n, t\u1ec9nh gi\u00e1c, ch\u00e1nh ni\u1ec7m, nhi\u1ebfp ph\u1ee5c m\u1ecdi tham \u00e1i, \u01b0u bi tr\u00ean \u0111\u1eddi. N\u00e0y Ananda, nh\u01b0 v\u1eady v\u1ecb T\u1ef7-kheo t\u1ef1 m\u00ecnh l\u00e0 ng\u1ecdn \u0111\u00e8n cho ch\u00ednh m\u00ecnh, t\u1ef1 m\u00ecnh n\u01b0\u01a1ng t\u1ef1a ch\u00ednh m\u00ecnh, kh\u00f4ng n\u01b0\u01a1ng t\u1ef1a m\u1ed9t g\u00ec kh\u00e1c, d\u00f9ng Ch\u00e1nh ph\u00e1p l\u00e0m ng\u1ecdn \u0111\u00e8n, d\u00f9ng Ch\u00e1nh ph\u00e1p l\u00e0m ch\u1ed7 n\u01b0\u01a1ng t\u1ef1a, kh\u00f4ng n\u01b0\u01a1ng t\u1ef1a m\u1ed9t g\u00ec kh\u00e1c.<\/p>\n

N\u00e0y Ananda, nh\u1eefng ai sau khi Ta di\u1ec7t \u0111\u1ed9, t\u1ef1 m\u00ecnh l\u00e0 ng\u1ecdn \u0111\u00e8n cho ch\u00ednh m\u00ecnh, t\u1ef1 m\u00ecnh n\u01b0\u01a1ng t\u1ef1a ch\u00ednh m\u00ecnh, kh\u00f4ng n\u01b0\u01a1ng t\u1ef1a m\u1ed9t g\u00ec kh\u00e1c, d\u00f9ng Ch\u00e1nh ph\u00e1p l\u00e0m ng\u1ecdn \u0111\u00e8n, d\u00f9ng Ch\u00e1nh ph\u00e1p l\u00e0m ch\u1ed7 n\u01b0\u01a1ng t\u1ef1a, kh\u00f4ng n\u01b0\u01a1ng t\u1ef1a v\u00e0o m\u1ed9t ph\u00e1p g\u00ec kh\u00e1c, nh\u1eefng v\u1ecb \u1ea5y, n\u00e0y Ananda, l\u00e0 nh\u1eefng v\u1ecb t\u1ed1i th\u01b0\u1ee3ng trong h\u00e0ng T\u1ef7-kheo c\u1ee7a Ta, n\u1ebfu nh\u1eefng v\u1ecb \u1ea5y tha thi\u1ebft h\u1ecdc h\u1ecfi.<\/p>\n

Kinh \u00d0\u1ea1i B\u00e1t Ni\u1ebft B\u00e0n\u00a0ph\u1ea9m III<\/h2>\n

1. R\u1ed3i Th\u1ebf T\u00f4n v\u00e0o bu\u1ed5i s\u00e1ng \u0111\u1eafp y, \u0111em theo y b\u00e1t, v\u00e0o Ves\u00e0li \u0111\u1ec3 kh\u1ea5t th\u1ef1c. Sau khi kh\u1ea5t th\u1ef1c \u1edf Ves\u00e0li, \u0103n xong v\u00e0 tr\u00ean \u0111\u01b0\u1eddng kh\u1ea5t th\u1ef1c tr\u1edf v\u1ec1 Ng\u00e0i n\u00f3i v\u1edbi t\u00f4n gi\u1ea3 Ananda:<\/p>\n

– N\u00e0y Ananda, h\u00e3y l\u1ea5y t\u1ecda c\u1ee5. Ta mu\u1ed1n \u0111i \u0111\u1ebfn \u0111i\u1ec7n th\u1edd C\u00e0p\u00e0la, \u0111\u1ec3 ngh\u1ec9 tr\u01b0a.<\/p>\n

– Xin v\u00e2ng, b\u1ea1ch Th\u1ebf T\u00f4n!<\/p>\n

T\u00f4n gi\u1ea3 Ananda v\u00e2ng \u0111\u00e1p Th\u1ebf T\u00f4n, l\u1ea5y t\u1ecda c\u1ee5 v\u00e0 \u0111i theo sau l\u01b0ng Th\u1ebf T\u00f4n.<\/p>\n

2. Th\u1ebf T\u00f4n \u0111i \u0111\u1ebfn \u0111i\u1ec7n th\u1edd C\u00e0p\u00e0la, khi \u0111\u1ebfn Ng\u00e0i ng\u1ed3i tr\u00ean ch\u1ed7 \u0111\u00e3 so\u1ea1n s\u1eb5n. T\u00f4n gi\u1ea3 Ananda \u0111\u1ea3nh l\u1ec5 Th\u1ebf T\u00f4n v\u00e0 ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean. Th\u1ebf T\u00f4n n\u00f3i v\u1edbi T\u00f4n gi\u1ea3 Ananda \u0111ang ng\u1ed3i m\u1ed9t b\u00ean:<\/p>\n

– N\u00e0y Ananda, kh\u1ea3 \u00e1i thay Ves\u00e0li, kh\u1ea3 \u00e1i thay \u0111i\u1ec7n th\u1edd Udena, kh\u1ea3 \u00e1i thay \u0111i\u1ec7n th\u1edd Gotamaka, kh\u1ea3 \u00e1i thay \u0111i\u1ec7n th\u1edd S\u00e0ttambaka, kh\u1ea3 \u00e1i thay \u0111i\u1ec7n th\u1edd Bahuputta, kh\u1ea3 \u00e1i thay \u0111i\u1ec7n th\u1edd S\u00e0randada, kh\u1ea3 \u00e1i thay \u0111i\u1ec7n th\u1edd C\u00e0p\u00e0la.<\/p>\n

3. N\u00e0y Ananda, nh\u1eefng ai \u0111\u00e3 tu b\u1ed1n th\u1ea7n t\u00fac, tu t\u1eadp nhi\u1ec1u l\u1ea7n, th\u1eadt l\u00e3o luy\u1ec7n, th\u1eadt ch\u1eafc ch\u1eafn, th\u1eadt b\u1ec1n v\u1eefng, \u0111i\u00eau luy\u1ec7n, thi\u1ec7n x\u1ea3o, th\u1eddi n\u1ebfu mu\u1ed1n ng\u01b0\u1eddi \u1ea5y c\u00f3 th\u1ec3 s\u1ed1ng \u0111\u1ebfn m\u1ed9t ki\u1ebfp hay ph\u1ea7n ki\u1ebfp c\u00f2n l\u1ea1i. N\u00e0y Ananda, nay Nh\u01b0 Lai \u0111\u00e3 tu b\u1ed1n th\u1ea7n t\u00fac, tu t\u1eadp nhi\u1ec1u l\u1ea7n, th\u1eadt l\u00e3o luy\u1ec7n, th\u1eadt ch\u1eafc ch\u1eafn, th\u1eadt b\u1ec1n v\u1eefng, \u0111i\u00eau luy\u1ec7n, thi\u1ec7n x\u1ea3o. N\u00e0y Ananda, n\u1ebfu mu\u1ed1n Nh\u01b0 Lai c\u00f3 th\u1ec3 s\u1ed1ng \u0111\u1ebfn m\u1ed9t ki\u1ebfp hay ph\u1ea7n ki\u1ebfp c\u00f2n l\u1ea1i.<\/p>\n

4. Nh\u01b0ng T\u00f4n gi\u1ea3 Ananda kh\u00f4ng th\u1ec3 nh\u1eadn hi\u1ec3u s\u1ef1 g\u1ee3i \u00fd qu\u00e1 r\u00f5 r\u00e0ng, s\u1ef1 hi\u1ec7n t\u01b0\u1edbng qu\u00e1 r\u00f5 r\u00e0ng c\u1ee7a Th\u1ebf T\u00f4n; t\u00f4n gi\u1ea3 kh\u00f4ng th\u1ec9nh c\u1ea7u Th\u1ebf T\u00f4n: “B\u1ea1ch Th\u1ebf T\u00f4n, Th\u1ebf T\u00f4n h\u00e3y \u1edf l\u1ea1i cho \u0111\u1ebfn tr\u1ecdn ki\u1ebfp. Thi\u1ec7n Th\u1ec7 h\u00e3y \u1edf l\u1ea1i cho \u0111\u1ebfn tr\u1ecdn ki\u1ebfp v\u00ec l\u1ee3i \u00edch cho ch\u00fang sanh, v\u00ec h\u1ea1nh ph\u00fac cho ch\u00fang sanh, v\u00ec l\u00f2ng th\u01b0\u01a1ng t\u01b0\u1edfng cho \u0111\u1eddi, v\u00ec l\u1ee3i \u00edch, v\u00ec h\u1ea1nh ph\u00fac, v\u00ec an l\u1ea1c cho lo\u00e0i Tr\u1eddi v\u00e0 lo\u00e0i Ng\u01b0\u1eddi”. V\u00ec t\u00e2m t\u00f4n gi\u1ea3 b\u1ecb Ma v\u01b0\u01a1ng \u00e1m \u1ea3nh.<\/p>\n

5. L\u1ea7n th\u1ee9 hai Th\u1ebf T\u00f4n… l\u1ea7n th\u1ee9 ba Th\u1ebf T\u00f4n n\u00f3i v\u1edbi t\u00f4n gi\u1ea3 Ananda:<\/p>\n

– N\u00e0y Ananda, kh\u1ea3 \u00e1i thay Ves\u00e0li, kh\u1ea3 \u00e1i thay \u0111i\u1ec7n th\u1edd Udena, kh\u1ea3 \u00e1i thay \u0111i\u1ec7n th\u1edd Gotamaka, kh\u1ea3 \u00e1i thay \u0111i\u1ec7n th\u1edd Sattambaka, kh\u1ea3 \u00e1i thay \u0111i\u1ec7n th\u1edd Bahuputta, kh\u1ea3 \u00e1i thay \u0111i\u1ec7n th\u1edd S\u00e0randada, kh\u1ea3 \u00e1i thay \u0111i\u1ec7n th\u1edd Capala!” N\u00e0y Ananda, nh\u1eefng ai \u0111\u00e3 tu b\u1ed1n th\u1ea7n t\u00fac, tu t\u1eadp nhi\u1ec1u l\u1ea7n, th\u1eadt l\u00e3o luy\u1ec7n, th\u1eadt ch\u1eafc ch\u1eafn, th\u1eadt b\u1ec1n v\u1eefng, \u0111i\u00eau luy\u1ec7n, thi\u1ec7n x\u1ea3o, th\u1eddi n\u1ebfu ng\u01b0\u1eddi \u1ea5y mu\u1ed1n, c\u00f3 th\u1ec3 s\u1ed1ng \u0111\u1ebfn m\u1ed9t ki\u1ebfp hay ph\u1ea7n ki\u1ebfp c\u00f2n l\u1ea1i. N\u00e0y Ananda, nay Nh\u01b0 Lai \u0111\u00e3 tu b\u1ed1n th\u1ea7n t\u00fac, tu t\u1eadp nhi\u1ec1u l\u1ea7n, th\u1eadt l\u00e3o luy\u1ec7n, th\u1eadt ch\u1eafc ch\u1eafn, th\u1eadt b\u1ec1n v\u1eefng, \u0111i\u00eau luy\u1ec7n, thi\u1ec7n x\u1ea3o. N\u00e0y Ananda, n\u1ebfu mu\u1ed1n, Nh\u01b0 Lai c\u00f3 th\u1ec3 s\u1ed1ng \u0111\u1ebfn m\u1ed9t ki\u1ebfp hay ph\u1ea7n ki\u1ebfp c\u00f2n l\u1ea1i.<\/p>\n

Nh\u01b0ng t\u00f4n gi\u1ea3 Ananda kh\u00f4ng th\u1ec3 nh\u1eadn hi\u1ec3u s\u1ef1 g\u1ee3i \u00fd qu\u00e1 r\u00f5 r\u00e0ng, s\u1ef1 hi\u1ec7n t\u01b0\u1edbng qu\u00e1 r\u00f5 r\u00e0ng c\u1ee7a Th\u1ebf T\u00f4n, T\u00f4n gi\u1ea3 kh\u00f4ng th\u1ec9nh c\u1ea7u Th\u1ebf T\u00f4n: “B\u1ea1ch Th\u1ebf T\u00f4n, Th\u1ebf T\u00f4n h\u00e3y \u1edf l\u1ea1i cho \u0111\u1ebfn tr\u1ecdn ki\u1ebfp, Thi\u1ec7n Th\u1ec7 h\u00e3y \u1edf l\u1ea1i cho \u0111\u1ebfn tr\u1ecdn ki\u1ebfp, v\u00ec l\u1ee3i \u00edch cho ch\u00fang sanh, v\u00ec h\u1ea1nh ph\u00fac cho ch\u00fang sanh, v\u00ec l\u00f2ng th\u01b0\u01a1ng t\u01b0\u1edfng cho \u0111\u1eddi, v\u00ec l\u1ee3i \u00edch, v\u00ec h\u1ea1nh ph\u00fac, v\u00ec an l\u1ea1c cho lo\u00e0i Tr\u1eddi v\u00e0 lo\u00e0i Ng\u01b0\u1eddi”. V\u00ec t\u00e2m c\u1ee7a t\u00f4n gi\u1ea3 b\u1ecb \u00c1c ma \u00e1m \u1ea3nh.<\/p>\n

6. R\u1ed3i Th\u1ebf T\u00f4n n\u00f3i v\u1edbi t\u00f4n gi\u1ea3 Ananda:<\/p>\n

– N\u00e0y Ananda h\u00e3y \u0111i v\u00e0 l\u00e0m nh\u1eefng g\u00ec Ng\u01b0\u01a1i ngh\u0129 l\u00e0 ph\u1ea3i th\u1eddi.<\/p>\n

– Xin v\u00e2ng, b\u1ea1ch Th\u1ebf T\u00f4n!<\/p>\n

T\u00f4n gi\u1ea3 Ananda v\u00e2ng l\u1eddi Th\u1ebf T\u00f4n, t\u1eeb ch\u1ed7 ng\u1ed3i \u0111\u1ee9ng d\u1eady, \u0111\u1ea3nh l\u1ec5 Ng\u00e0i, th\u00e2n b\u00ean h\u1eefu h\u01b0\u1edbng v\u1ec1 Th\u1ebf T\u00f4n v\u00e0 \u0111i ra.<\/p>\n

7. T\u00f4n gi\u1ea3 Ananda \u0111i ra ch\u01b0a bao l\u00e2u, \u00c1c ma li\u1ec1n \u0111\u1ebfn ch\u1ed7 Th\u1ebf T\u00f4n, khi \u0111\u1ebfn xong li\u1ec1n \u0111\u1ee9ng m\u1ed9t b\u00ean. Sau khi \u0111\u1ee9ng m\u1ed9t b\u00ean, \u00c1c ma n\u00f3i v\u1edbi Th\u1ebf T\u00f4n.<\/p>\n

– B\u1ea1ch Th\u1ebf T\u00f4n, nay Th\u1ebf T\u00f4n h\u00e3y di\u1ec7t \u0111\u1ed9, Thi\u1ec7n Th\u1ec7 h\u00e3y di\u1ec7t \u0111\u1ed9. B\u1ea1ch Th\u1ebf T\u00f4n, nay \u0111\u00e3 \u0111\u1ebfn th\u1eddi Th\u1ebf T\u00f4n di\u1ec7t \u0111\u1ed9. B\u1ea1ch Th\u1ebf T\u00f4n, \u0111\u00e2y l\u00e0 l\u1eddi Th\u1ebf T\u00f4n \u0111\u00e3 n\u00f3i: “N\u00e0y \u00c1c ma, Ta s\u1ebd kh\u00f4ng di\u1ec7t \u0111\u1ed9 khi n\u00e0o nh\u1eefng T\u1ef7-kheo c\u1ee7a Ta ch\u01b0a tr\u1edf th\u00e0nh nh\u1eefng v\u1ecb \u0111\u1ec7 t\u1eed ch\u00e2n ch\u00e1nh, s\u00e1ng su\u1ed1t, c\u00f3 k\u1ef7 lu\u1eadt, s\u1eb5n s\u00e0ng, \u0111a v\u0103n, duy tr\u00ec Ch\u00e1nh ph\u00e1p, th\u00e0nh t\u1ef1u Ch\u00e1nh ph\u00e1p v\u00e0 t\u00f9y ph\u00e1p, s\u1ed1ng ch\u00e2n ch\u00e1nh, s\u1ed1ng theo Ch\u00e1nh ph\u00e1p, sau khi h\u1ecdc h\u1ecfi gi\u00e1o l\u00fd, ch\u01b0a c\u00f3 th\u1ec3 tuy\u00ean b\u1ed1, di\u1ec5n gi\u1ea3ng, tr\u00ecnh b\u00e0y, x\u00e1c \u0111\u1ecbnh, khai minh, ph\u00e2n t\u00edch, v\u00e0 gi\u1ea3i th\u00edch r\u00f5 r\u00e0ng Ch\u00e1nh ph\u00e1p, khi c\u00f3 t\u00e0 \u0111\u1ea1o kh\u1edfi l\u00ean ch\u01b0a c\u00f3 th\u1ec3 ch\u1ea5t v\u1ea5n v\u00e0 h\u00e0ng ph\u1ee5c m\u1ed9t c\u00e1ch kh\u00e9o l\u00e9o, ch\u01b0a c\u00f3 th\u1ec3 truy\u1ec1n b\u00e1 Ch\u00e1nh ph\u00e1p th\u1ea7n di\u1ec7u”.<\/p>\n

8. B\u1ea1ch Th\u1ebf T\u00f4n, nay nh\u1eefng T\u1ef7-kheo c\u1ee7a Th\u1ebf T\u00f4n, \u0111\u00e3 tr\u1edf th\u00e0nh nh\u1eefng v\u1ecb \u0111\u1ec7 t\u1eed ch\u00e2n ch\u00e1nh, s\u00e1ng su\u1ed1t, c\u00f3 k\u1ef7 lu\u1eadt, s\u1eb5n s\u00e0ng, \u0111a v\u0103n, duy tr\u00ec Ch\u00e1nh ph\u00e1p v\u00e0 t\u00f9y ph\u00e1p, s\u1ed1ng ch\u00e2n ch\u00e1nh, s\u1ed1ng theo Ch\u00e1nh ph\u00e1p, sau khi h\u1ecdc h\u1ecfi gi\u00e1o l\u00fd, \u0111\u00e3 c\u00f3 th\u1ec3 tuy\u00ean b\u1ed1, di\u1ec5n gi\u1ea3ng, tr\u00ecnh b\u00e0y, x\u00e1c \u0111\u1ecbnh, khai minh, ph\u00e2n t\u00e1ch v\u00e0 gi\u1ea3i th\u00edch r\u00f5 r\u00e0ng Ch\u00e1nh ph\u00e1p, khi c\u00f3 t\u00e0 \u0111\u1ea1o kh\u1edfi l\u00ean \u0111\u00e3 c\u00f3 th\u1ec3 ch\u1ea5t v\u1ea5n v\u00e0 h\u00e0ng ph\u1ee5c m\u1ed9t c\u00e1ch kh\u00e9o l\u00e9o, \u0111\u00e3 c\u00f3 th\u1ec3 truy\u1ec1n b\u00e1 Ch\u00e1nh ph\u00e1p th\u1ea7n di\u1ec7u. Nh\u01b0 v\u1eady, nay Th\u1ebf T\u00f4n, h\u00e3y di\u1ec7t \u0111\u1ed9, Thi\u1ec7n Th\u1ec7 h\u00e3y di\u1ec7t \u0111\u1ed9. B\u1ea1ch Th\u1ebf T\u00f4n, nay \u0111\u00e3 \u0111\u1ebfn th\u1eddi Th\u1ebf T\u00f4n di\u1ec7t \u0111\u1ed9!<\/p>\n

B\u1ea1ch Th\u1ebf T\u00f4n, \u0111\u00e2y l\u00e0 l\u1eddi Th\u1ebf T\u00f4n \u0111\u00e3 n\u00f3i: “N\u00e0y \u00c1c ma, Ta s\u1ebd kh\u00f4ng di\u1ec7t \u0111\u1ed9 khi n\u00e0o nh\u1eefng T\u1ef7-kheo ni c\u1ee7a Ta ch\u01b0a tr\u1edf th\u00e0nh nh\u1eefng v\u1ecb \u0111\u1ec7 t\u1eed ch\u01a1n ch\u00e1nh, s\u00e1ng su\u1ed1t, c\u00f3 k\u1ef7 lu\u1eadt… khi n\u00e0o nh\u1eefng nam c\u01b0 s\u0129 c\u1ee7a Ta ch\u01b0a tr\u1edf th\u00e0nh nh\u1eefng v\u1ecb \u0111\u1ec7 t\u1eed ch\u01a1n ch\u00e1nh, s\u00e1ng su\u1ed1t, c\u00f3 k\u1ef7 lu\u1eadt, s\u1eb5n s\u00e0ng, \u0111a v\u0103n duy tr\u00ec Ch\u00e1nh ph\u00e1p, th\u00e0nh t\u1ef1u Ch\u00e1nh ph\u00e1p v\u00e0 t\u00f9y ph\u00e1p, s\u1ed1ng ch\u01a1n ch\u00e1nh, s\u1ed1ng theo Ch\u00e1nh ph\u00e1p, sau khi h\u1ecdc h\u1ecfi gi\u00e1o l\u00fd, ch\u01b0a c\u00f3 th\u1ec3 tuy\u00ean b\u1ed1, di\u1ec5n gi\u1ea3ng, tr\u00ecnh b\u00e0y, x\u00e1c \u0111\u1ecbnh, khai minh, ph\u00e2n t\u00e1ch, v\u00e0 gi\u1ea3i th\u00edch r\u00f5 r\u00e0ng Ch\u00e1nh ph\u00e1p; khi n\u00e0o c\u00f3 t\u00e0 \u0111\u1ea1o kh\u1edfi l\u00ean, ch\u01b0a c\u00f3 th\u1ec3 ch\u1ea5t v\u1ea5n v\u00e0 h\u00e0ng ph\u1ee5c m\u1ed9t c\u00e1ch kh\u00e9o l\u00e9o, ch\u01b0a c\u00f3 th\u1ec3 truy\u1ec1n b\u00e1 Ch\u00e1nh ph\u00e1p th\u1ea7n di\u1ec7u”. B\u1ea1ch Th\u1ebf T\u00f4n, nay nh\u1eefng nam c\u01b0 s\u0129 c\u1ee7a Th\u1ebf T\u00f4n \u0111\u00e3 tr\u1edf th\u00e0nh nh\u1eefng \u0111\u1ec7 t\u1eed ch\u01a1n ch\u00e1nh, s\u00e1ng su\u1ed1t, c\u00f3 k\u1ef7 lu\u1eadt, s\u1eb5n s\u00e0ng, \u0111a v\u0103n, duy tr\u00ec Ch\u00e1nh ph\u00e1p, \u0111\u1ea7y \u0111\u1ee7 Ch\u00e1nh ph\u00e1p v\u00e0 t\u00f9y ph\u00e1p, s\u1ed1ng ch\u01a1n ch\u00e1nh, s\u1ed1ng theo Ch\u00e1nh ph\u00e1p, sau khi h\u1ecdc h\u1ecfi gi\u00e1o l\u00fd \u0111\u00e3 c\u00f3 th\u1ec3 tuy\u00ean b\u1ed1, di\u1ec5n gi\u1ea3ng, tr\u00ecnh b\u00e0y, x\u00e1c \u0111\u1ecbnh, khai minh, ph\u00e2n t\u00edch v\u00e0 gi\u1ea3i th\u00edch r\u00f5 r\u00e0ng Ch\u00e1nh ph\u00e1p; khi c\u00f3 t\u00e0 \u0111\u1ea1o kh\u1edfi l\u00ean, \u0111\u00e3 c\u00f3 th\u1ec3 ch\u1ea5t v\u1ea5n v\u00e0 h\u00e0ng ph\u1ee5c m\u1ed9t c\u00e1ch kh\u00e9o l\u00e9o, v\u00e0 c\u00f3 th\u1ec3 truy\u1ec1n b\u00e1 Ch\u00e1nh ph\u00e1p th\u1ea7n di\u1ec7u. Nh\u01b0 v\u1eady, nay Th\u1ebf T\u00f4n h\u00e3y di\u1ec7t \u0111\u1ed9, Thi\u1ec7n Th\u1ec7 h\u00e3y di\u1ec7t \u0111\u1ed9. B\u1ea1ch Th\u1ebf T\u00f4n nay \u0111\u00e3 \u0111\u1ebfn th\u1eddi Th\u1ebf T\u00f4n di\u1ec7t \u0111\u1ed9.<\/p>\n

B\u1ea1ch Th\u1ebf T\u00f4n, \u0111\u00e2y l\u00e0 l\u1eddi Th\u1ebf T\u00f4n \u0111\u00e3 n\u00f3i: “N\u00e0y \u00c1c ma, Ta s\u1ebd kh\u00f4ng di\u1ec7t \u0111\u1ed9 khi n\u00e0o nh\u1eefng n\u1eef c\u01b0 s\u0129 c\u1ee7a Ta ch\u01b0a tr\u1edf th\u00e0nh nh\u1eefng v\u1ecb \u0111\u1ec7 t\u1eed ch\u01a1n ch\u00e1nh, s\u00e1ng su\u1ed1t, c\u00f3 k\u1ef7 lu\u1eadt, s\u1eb5n s\u00e0ng, \u0111a v\u0103n, duy tr\u00ec, Ch\u00e1nh ph\u00e1p, th\u00e0nh t\u1ef1u Ch\u00e1nh ph\u00e1p v\u00e0 t\u00f9y ph\u00e1p, s\u1ed1ng ch\u01a1n ch\u00e1nh, s\u1ed1ng theo Ch\u00e1nh ph\u00e1p, sau khi h\u1ecdc h\u1ecfi gi\u00e1o l\u00fd, ch\u01b0a c\u00f3 th\u1ec3 tuy\u00ean b\u1ed1, di\u1ec5n gi\u1ea3ng, tr\u00ecnh b\u00e0y, x\u00e1c \u0111\u1ecbnh, khai minh, ph\u00e2n t\u00e1ch, v\u00e0 gi\u1ea3i th\u00edch r\u00f5 r\u00e0ng Ch\u00e1nh ph\u00e1p; khi n\u00e0o c\u00f3 t\u00e0 \u0111\u1ea1o kh\u1edfi l\u00ean, ch\u01b0a c\u00f3 th\u1ec3 ch\u1ea5t v\u1ea5n v\u00e0 h\u00e0ng ph\u1ee5c m\u1ed9t c\u00e1ch kh\u00e9o l\u00e9o, ch\u01b0a c\u00f3 th\u1ec3 truy\u1ec1n b\u00e1 ch\u00e1nh ph\u00e1p m\u1ed9t c\u00e1ch th\u1ea7n di\u1ec7u”. B\u1ea1ch Th\u1ebf T\u00f4n, nay nh\u1eefng n\u1eef c\u01b0 s\u0129 c\u1ee7a Th\u1ebf T\u00f4n \u0111\u00e3 tr\u1edf th\u00e0nh nh\u1eefng \u0111\u1ec7 t\u1eed ch\u01a1n ch\u00e1nh, s\u00e1ng su\u1ed1t, c\u00f3 k\u1ef7 lu\u1eadt, s\u1eb5n s\u00e0ng, \u0111a v\u0103n, duy tr\u00ec Ch\u00e1nh ph\u00e1p, th\u00e0nh t\u1ef1u Ch\u00e1nh ph\u00e1p v\u00e0 t\u00f9y ph\u00e1p, s\u1ed1ng ch\u01a1n ch\u00e1nh, s\u1ed1ng theo Ch\u00e1nh ph\u00e1p, sau khi h\u1ecdc h\u1ecfi gi\u00e1o l\u00fd \u0111\u00e3 c\u00f3 th\u1ec3 tuy\u00ean b\u1ed1, di\u1ec5n gi\u1ea3ng, tr\u00ecnh b\u00e0y, x\u00e1c \u0111\u1ecbnh, khai minh, ph\u00e2n t\u00e1ch, v\u00e0 gi\u1ea3i th\u00edch r\u00f5 r\u00e0ng Ch\u00e1nh ph\u00e1p; khi n\u00e0o c\u00f3 t\u00e0 \u0111\u1ea1o kh\u1edfi l\u00ean, \u0111\u00e3 c\u00f3 th\u1ec3 ch\u1ea5t v\u1ea5n v\u00e0 h\u00e0ng ph\u1ee5c m\u1ed9t c\u00e1ch kh\u00e9o l\u00e9o, c\u00f3 th\u1ec3 truy\u1ec1n b\u00e1 Ch\u00e1nh ph\u00e1p m\u1ed9t c\u00e1ch th\u1ea7n di\u1ec7u. Nh\u01b0 v\u1eady, nay Th\u1ebf T\u00f4n h\u00e3y di\u1ec7t \u0111\u1ed9, Thi\u1ec7n Th\u1ec7 h\u00e3y di\u1ec7t \u0111\u1ed9. B\u1ea1ch Th\u1ebf T\u00f4n, nay \u0111\u00e3 \u0111\u1ebfn th\u1eddi Th\u1ebf T\u00f4n di\u1ec7t \u0111\u1ed9.<\/p>\n

B\u1ea1ch Th\u1ebf T\u00f4n, \u0111\u00e2y l\u00e0 l\u1eddi Th\u1ebf T\u00f4n \u0111\u00e3 n\u00f3i: “N\u00e0y \u00c1c ma, Ta s\u1ebd kh\u00f4ng di\u1ec7t \u0111\u1ed9 khi n\u00e0o ph\u1ea1m h\u1ea1nh Ta gi\u1ea3ng d\u1ea1y ch\u01b0a th\u00e0nh t\u1ef1u, th\u1ecbnh \u0111\u1ea1t, ph\u1ed5 bi\u1ebfn, qu\u1ea3ng b\u00e1, bi\u1ebfn m\u00e3n, ngh\u0129a l\u00e0 \u0111\u01b0\u1ee3c kh\u00e9o gi\u1ea3ng d\u1ea1y cho lo\u00e0i ng\u01b0\u1eddi”. B\u1ea1ch Th\u1ebf T\u00f4n, nay ph\u1ea1m h\u1ea1nh Th\u1ebf T\u00f4n gi\u1ea3ng d\u1ea1y \u0111\u00e3 \u0111\u01b0\u1ee3c th\u00e0nh t\u1ef1u, th\u1ecbnh \u0111\u1ea1t, ph\u1ed5 bi\u1ebfn, qu\u1ea3ng b\u00e1, bi\u1ebfn m\u00e3n, ngh\u0129a l\u00e0 \u0111\u01b0\u1ee3c kh\u00e9o gi\u1ea3ng d\u1ea1y cho lo\u00e0i ng\u01b0\u1eddi. Nh\u01b0 v\u1eady, nay Th\u1ebf T\u00f4n h\u00e3y di\u1ec7t \u0111\u1ed9, Thi\u1ec7n Th\u1ec7 h\u00e3y di\u1ec7t \u0111\u1ed9. B\u1ea1ch Th\u1ebf T\u00f4n nay \u0111\u00e3 \u0111\u1ebfn th\u1eddi Th\u1ebf T\u00f4n di\u1ec7t \u0111\u1ed9.<\/p>\n

9. Khi \u0111\u01b0\u1ee3c n\u00f3i v\u1eady, Th\u1ebf T\u00f4n n\u00f3i v\u1edbi \u00c1c ma: “N\u00e0y \u00c1c ma h\u00e3y y\u00ean t\u00e2m, kh\u00f4ng bao l\u00e2u Nh\u01b0 Lai s\u1ebd di\u1ec7t \u0111\u1ed9. Sau ba th\u00e1ng b\u1eaft \u0111\u1ea7u t\u1eeb h\u00f4m nay, Nh\u01b0 Lai s\u1ebd di\u1ec7t \u0111\u1ed9”.<\/p>\n

10. V\u00e0 t\u1ea1i \u0111i\u1ec7n th\u1edd Capala, Th\u1ebf T\u00f4n ch\u00e1nh ni\u1ec7m, t\u1ec9nh gi\u00e1c, t\u1eeb b\u1ecf th\u1ecd, h\u00e0nh (kh\u00f4ng duy tr\u00ec m\u1ea1ng s\u1ed1ng l\u00e2u h\u01a1n n\u1eefa). Khi Th\u1ebf T\u00f4n t\u1eeb b\u1ecf, kh\u00f4ng duy tr\u00ec m\u1ea1ng s\u1ed1ng th\u00eam n\u1eefa, th\u1eddi \u0111\u1ea1i \u0111\u1ecba ch\u1ea5n \u0111\u1ed9ng, gh\u00ea r\u1ee3n, t\u00f3c l\u00f4ng d\u1ef1ng ng\u01b0\u1ee3c, s\u1ea5m tr\u1eddi vang d\u1eady. Th\u1ebf T\u00f4n nh\u1eadn hi\u1ec3u \u00fd ngh\u0129a c\u1ee7a s\u1ef1 ki\u1ec7n \u1ea5y, li\u1ec1n th\u1ed1t c\u00e2u k\u1ec7 c\u1ea3m kh\u00e1i nh\u01b0 sau:<\/p>\n

M\u1ea1ng s\u1ed1ng c\u00f3 h\u1ea1n hay v\u00f4 h\u1ea1n, Tu s\u0129 t\u1eeb b\u1ecf, kh\u00f4ng k\u00e9o d\u00e0i. N\u1ed9i t\u00e2m chuy\u00ean nh\u1ea5t tr\u00fa thi\u1ec1n \u0111\u1ecbnh. Nh\u01b0 th\u00e1o \u00e1o gi\u00e1p \u0111ang mang m\u1eb7c.<\/p>\n

11. L\u00fac b\u1ea5y gi\u1edd, t\u00f4n gi\u1ea3 Ananda suy ngh\u0129: “Th\u1eadt l\u00e0 k\u1ef3 di\u1ec7u! Th\u1eadt l\u00e0 hy h\u1eefu! \u00d0\u1ea1i \u0111\u1ecba ch\u1ea5n \u0111\u1ed9ng, \u0111\u1ea1i \u0111\u1ecba rung \u0111\u1ed9ng nh\u01b0 v\u1eady, gh\u00ea r\u1ee3n, t\u00f3c l\u00f4ng d\u1ef1ng ng\u01b0\u1ee3c v\u00e0 s\u1ea5m tr\u1eddi vang d\u1eady. Do nh\u00e2n g\u00ec, do duy\u00ean g\u00ec, \u0111\u1ea1i \u0111\u1ecba ch\u1ea5n \u0111\u1ed9ng nh\u01b0 v\u1eady?”.<\/p>\n

12. R\u1ed3i t\u00f4n gi\u1ea3 Ananda \u0111\u1ebfn t\u1ea1i ch\u1ed7 Th\u1ebf T\u00f4n, \u0111\u1ea3nh l\u1ec5 Ng\u00e0i v\u00e0 ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean. Khi ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean, t\u00f4n gi\u1ea3 Ananda b\u1ea1ch Th\u1ebf T\u00f4n:<\/p>\n

– B\u1ea1ch Th\u1ebf T\u00f4n, th\u1eadt l\u00e0 k\u1ef3 di\u1ec7u! B\u1ea1ch Th\u1ebf T\u00f4n th\u1eadt l\u00e0 hy h\u1eefu! \u00d0\u1ea1i \u0111\u1ecba ch\u1ea5n \u0111\u1ed9ng, \u0111\u1ea1i \u0111\u1ecba rung \u0111\u1ed9ng nh\u01b0 v\u1eady, gh\u00ea r\u1ee3n, t\u00f3c l\u00f4ng d\u1ef1ng ng\u01b0\u1ee3c v\u00e0 s\u1ea5m tr\u1eddi vang d\u1eady. B\u1ea1ch Th\u1ebf T\u00f4n, do nh\u00e2n g\u00ec, do duy\u00ean g\u00ec, \u0111\u1ea1i \u0111\u1ecba ch\u1ea5n \u0111\u1ed9ng nh\u01b0 v\u1eady?<\/p>\n

13. – N\u00e0y Ananda, c\u00f3 t\u00e1m nh\u00e2n, c\u00f3 t\u00e1m duy\u00ean khi\u1ebfn \u0111\u1ea1i \u0111\u1ecba ch\u1ea5n \u0111\u1ed9ng. Th\u1ebf n\u00e0o l\u00e0 t\u00e1m? N\u00e0y Ananda, \u0111\u1ea1i \u0111\u1ecba n\u00e0y thi\u1ebft l\u1eadp tr\u00ean n\u01b0\u1edbc, n\u01b0\u1edbc \u1edf tr\u00ean gi\u00f3 v\u00e0 gi\u00f3 \u1edf t\u1ea1i h\u01b0 kh\u00f4ng. N\u00e0y Ananda, \u0111\u1ebfn th\u1eddi \u0111\u1ea1i phong kh\u1edfi l\u00ean, gi\u00f3 l\u1edbn khi th\u1ed5i l\u00e0m n\u1ed5i s\u00f3ng n\u01b0\u1edbc, v\u00e0 khi n\u01b0\u1edbc n\u1ed5i s\u00f3ng th\u00ec qu\u1ea3 \u0111\u1ea5t rung \u0111\u1ed9ng. \u00d0\u00f3 l\u00e0 nh\u00e2n th\u1ee9 nh\u1ea5t, duy\u00ean th\u1ee9 nh\u1ea5t, \u0111\u1ea1i \u0111\u1ecba ch\u1ea5n \u0111\u1ed9ng.<\/p>\n

14. L\u1ea1i n\u1eefa n\u00e0y Ananda, c\u00f3 v\u1ecb Sa-m\u00f4n hay B\u00e0-la-m\u00f4n c\u00f3 th\u1ea7n th\u00f4ng, t\u00e2m \u0111\u01b0\u1ee3c ch\u1ebf ng\u1ef1, hay h\u00e0ng ch\u01b0 Thi\u00ean c\u00f3 \u0111\u1ea1i th\u1ea7n th\u00f4ng, c\u00f3 \u0111\u1ea1i uy l\u1ef1c; nh\u1eefng v\u1ecb n\u00e0y qu\u00e1n \u0111\u1ecba t\u00e1nh c\u00f3 h\u1ea1n, qu\u00e1n th\u1ee7y t\u00e1nh v\u00f4 l\u01b0\u1ee3ng, v\u1ecb \u1ea5y c\u00f3 th\u1ec3 khi\u1ebfn qu\u1ea3 \u0111\u1ea5t n\u00e0y rung \u0111\u1ed9ng, chuy\u1ec3n \u0111\u1ed9ng m\u1ea1nh. \u00d0\u00f3 l\u00e0 nh\u00e2n th\u1ee9 hai, duy\u00ean th\u1ee9 hai khi\u1ebfn \u0111\u1ea1i \u0111\u1ecba ch\u1ea5n \u0111\u1ed9ng.<\/p>\n

15. L\u1ea1i n\u1eefa, n\u00e0y Ananda, khi v\u1ecb B\u1ed3-t\u00e1t \u1edf c\u00f5i Tusita (\u00d0\u00e2u su\u1ea5t) t\u1eeb b\u1ecf th\u00e2n, ch\u00e1nh ni\u1ec7m, t\u1ec9nh gi\u00e1c, nh\u1eadp v\u00e0o m\u1eabu thai, khi \u1ea5y qu\u1ea3 \u0111\u1ea5t n\u00e0y rung \u0111\u1ed9ng, chuy\u1ec3n \u0111\u1ed9ng, ch\u1ea5n \u0111\u1ed9ng m\u1ea1nh. \u00d0\u00f3 l\u00e0 nh\u00e2n th\u1ee9 ba, duy\u00ean th\u1ee9 ba khi\u1ebfn \u0111\u1ea1i \u0111\u1ecba ch\u1ea5n \u0111\u1ed9ng.<\/p>\n

16. L\u1ea1i n\u1eefa, n\u00e0y Ananda, khi v\u1ecb B\u1ed3-t\u00e1t, ch\u00e1nh ni\u1ec7m, t\u1ec9nh gi\u00e1c, ra kh\u1ecfi m\u1eabu thai, khi \u1ea5y qu\u1ea3 \u0111\u1ea5t n\u00e0y rung \u0111\u1ed9ng, chuy\u1ec3n \u0111\u1ed9ng, ch\u1ea5n \u0111\u1ed9ng m\u1ea1nh. \u00d0\u00f3 l\u00e0 nh\u00e2n th\u1ee9 t\u01b0, duy\u00ean th\u1ee9 t\u01b0 khi\u1ebfn \u0111\u1ea1i \u0111\u1ecba ch\u1ea5n \u0111\u1ed9ng.<\/p>\n

17. L\u1ea1i n\u1eefa, n\u00e0y Ananda, khi Nh\u01b0 Lai ch\u1ee9ng ng\u1ed9 v\u00f4 th\u01b0\u1ee3ng Ch\u00e1nh \u00d0\u1eb3ng Ch\u00e1nh Gi\u00e1c, khi \u1ea5y qu\u1ea3 \u0111\u1ea5t rung \u0111\u1ed9ng, chuy\u1ec3n \u0111\u1ed9ng, ch\u1ea5n \u0111\u1ed9ng m\u1ea1nh. \u00d0\u00f3 l\u00e0 nh\u00e2n th\u1ee9 n\u0103m, duy\u00ean th\u1ee9 n\u0103m khi\u1ebfn \u0111\u1ea1i \u0111\u1ecba ch\u1ea5n \u0111\u1ed9ng.<\/p>\n

18. L\u1ea1i n\u1eefa, n\u00e0y Ananda, khi Nh\u01b0 Lai chuy\u1ec3n b\u00e1nh xe Ph\u00e1p, khi \u1ea5y qu\u1ea3 \u0111\u1ea5t n\u00e0y rung \u0111\u1ed9ng, chuy\u1ec3n \u0111\u1ed9ng, ch\u1ea5n \u0111\u1ed9ng m\u1ea1nh. \u00d0\u00f3 l\u00e0 nh\u00e2n th\u1ee9 sau, duy\u00ean th\u1ee9 sau, khi\u1ebfn \u0111\u1ea1i \u0111\u1ecba ch\u1ea5n \u0111\u1ed9ng.<\/p>\n

19. L\u1ea1i n\u1eefa, n\u00e0y Ananda, khi Nh\u01b0 Lai, ch\u00e1nh ni\u1ec7m, t\u1ec9nh gi\u00e1c, t\u1eeb b\u1ecf, kh\u00f4ng duy tr\u00ec m\u1ea1ng s\u1ed1ng, khi \u1ea5y qu\u1ea3 \u0111\u1ea5t n\u00e0y rung \u0111\u1ed9ng, chuy\u1ec3n \u0111\u1ed9ng, ch\u1ea5n \u0111\u1ed9ng m\u1ea1nh. \u00d0\u00f3 l\u00e0 nh\u00e2n th\u1ee9 b\u1ea3y, duy\u00ean th\u1ee9 b\u1ea3y, khi\u1ebfn \u0111\u1ea1i \u0111\u1ecba ch\u1ea5n \u0111\u1ed9ng.<\/p>\n

20. L\u1ea1i n\u1eefa, n\u00e0y Ananda, khi Nh\u01b0 Lai nh\u1eadp v\u00f4 d\u01b0 y Ni\u1ebft B\u00e0n, khi \u1ea5y qu\u1ea3 \u0111\u1ea5t n\u00e0y rung \u0111\u1ed9ng, chuy\u1ec3n \u0111\u1ed9ng, ch\u1ea5n \u0111\u1ed9ng m\u1ea1nh. \u00d0\u00f3 l\u00e0 nh\u00e2n th\u1ee9 t\u00e1m duy\u00ean th\u1ee9 t\u00e1m, khi\u1ebfn \u0111\u1ea1i \u0111\u1ecba ch\u1ea5n \u0111\u1ed9ng. N\u00e0y Ananda, do t\u00e1m nh\u00e2n n\u00e0y, t\u00e1m duy\u00ean n\u00e0y, khi\u1ebfn \u0111\u1ea1i \u0111\u1ecba ch\u1ea5n \u0111\u1ed9ng.<\/p>\n

21. N\u00e0y Ananda, c\u00f3 t\u00e1m ch\u00fang. Th\u1ebf n\u00e0o l\u00e0 t\u00e1m? Ch\u00fang S\u00e1t-\u0111\u1ebf-L\u1ef5, ch\u00fang B\u00e0-la-m\u00f4n, ch\u00fang C\u01b0 s\u0129, ch\u00fang Sa-m\u00f4n, ch\u00fang B\u1ed1n Thi\u00ean v\u01b0\u01a1ng, ch\u00fang Tam th\u1eadp tam thi\u00ean, ch\u00fang Ma, ch\u00fang Ph\u1ea1m thi\u00ean.<\/p>\n

22. N\u00e0y Ananda, Ta nh\u1edb l\u1ea1i Ta \u0111\u00e3 \u0111\u1ebfn ch\u00fang S\u00e1t -\u0111\u1ebf-l\u1ef5 h\u01a1n m\u1ed9t tr\u0103m l\u1ea7n. T\u1ea1i \u0111\u00e2y tr\u01b0\u1edbc khi Ta ng\u1ed3i, tr\u01b0\u1edbc khi Ta n\u00f3i chuy\u1ec7n, v\u00e0 tr\u01b0\u1edbc khi cu\u1ed9c \u0111\u1ed1i tho\u1ea1i b\u1eaft \u0111\u1ea7u, dung s\u1eafc c\u1ee7a ch\u00fang S\u00e1t-\u0111\u1ebf-l\u1ef5 nh\u01b0 th\u1ebf n\u00e0o, dung s\u1eafc c\u1ee7a Ta c\u0169ng nh\u01b0 v\u1eady; gi\u1ecdng n\u00f3i ch\u00fang nh\u01b0 th\u1ebf n\u00e0o, gi\u1ecdng n\u00f3i c\u1ee7a Ta c\u0169ng nh\u01b0 v\u1eady. V\u00e0 v\u1edbi b\u00e0i ph\u00e1p tho\u1ea1i, Ta gi\u1ea3ng d\u1ea1y, kh\u00edch l\u1ec7, l\u00e0m cho ph\u1ea5n kh\u1edfi, khi\u1ebfn t\u00e2m hoan h\u1ef7. Khi Ta \u0111ang n\u00f3i, ch\u00fang kh\u00f4ng bi\u1ebft: “K\u1ebb n\u00f3i \u1ea5y l\u00e0 ai, l\u00e0 ch\u01b0 Thi\u00ean ch\u0103ng, l\u00e0 Ng\u01b0\u1eddi ch\u0103ng?” Sau khi Ta gi\u1ea3ng d\u1ea1y, kh\u00edch l\u1ec7, l\u00e0m cho ph\u1ea5n kh\u1edfi, khi\u1ebfn t\u00e2m hoan h\u1ef7 v\u1edbi b\u00e0i ph\u00e1p tho\u1ea1i, Ta bi\u1ebfn m\u1ea5t. Khi Ta bi\u1ebfn m\u1ea5t, ch\u00fang kh\u00f4ng bi\u1ebft: “K\u1ebb bi\u1ebfn m\u1ea5t \u1ea5y l\u00e0 ai, l\u00e0 ch\u01b0 Thi\u00ean ch\u0103ng, l\u00e0 Ng\u01b0\u01a1i ch\u0103ng?”.<\/p>\n

23. N\u00e0y Ananda. Ta nh\u1edb l\u1ea1i Ta \u0111\u00e3 \u0111\u1ebfn ch\u00fang B\u00e0-la-m\u00f4n h\u01a1n m\u1ed9t tr\u0103m l\u1ea7n… ch\u00fang C\u01b0 s\u0129… ch\u00fang Sa-m\u00f4n… ch\u00fang B\u1ed1n Thi\u00ean v\u01b0\u01a1ng… ch\u00fang Tam th\u1eadp tam thi\u00ean… ch\u00fang Ma… ch\u00fang Ph\u1ea1m thi\u00ean h\u01a1n tr\u0103m l\u1ea7n, t\u1ea1i \u0111\u00e2y tr\u01b0\u1edbc khi Ta ng\u1ed3i, tr\u01b0\u1edbc khi Ta n\u00f3i chuy\u1ec7n v\u00e0 tr\u01b0\u1edbc khi cu\u1ed9c \u0111\u1ed1i tho\u1ea1i b\u1eaft \u0111\u1ea7u dung s\u1eafc c\u1ee7a ch\u00fang Ph\u1ea1m thi\u00ean nh\u01b0 th\u1ebf n\u00e0o, dung s\u1eafc c\u1ee7a Ta c\u0169ng v\u1eady; gi\u1ecdng n\u00f3i c\u1ee7a ch\u00fang nh\u01b0 th\u1ebf n\u00e0o, gi\u1ecdng n\u00f3i c\u1ee7a Ta c\u0169ng v\u1eady. V\u00e0 v\u1edbi b\u00e0i ph\u00e1p tho\u1ea1i, Ta gi\u1ea3ng d\u1ea1y, kh\u00edch l\u1ec7, l\u00e0m cho ph\u1ea5n kh\u1edfi, khi\u1ebfn t\u00e2m hoan h\u1ef7. Khi Ta \u0111ang n\u00f3i, ch\u00fang kh\u00f4ng bi\u1ebft: “K\u1ebb n\u00f3i \u1ea5y l\u00e0 ai, l\u00e0 ch\u01b0 Thi\u00ean ch\u0103ng, l\u00e0 Ng\u01b0\u1eddi ch\u0103ng?” Sau khi Ta gi\u1ea3ng d\u1ea1y, kh\u00edch l\u1ec7, l\u00e0m cho ph\u1ea5n kh\u1edfi, khi\u1ebfn t\u00e2m hoan h\u1ef7, Ta bi\u1ebfn m\u1ea5t. Khi Ta bi\u1ebfn m\u1ea5t, ch\u00fang kh\u00f4ng bi\u1ebft: “K\u1ebb bi\u1ebfn m\u1ea5t \u0111\u00f3 l\u00e0 ai, l\u00e0 ch\u01b0 Thi\u00ean ch\u0103ng, l\u00e0 Ng\u01b0\u1eddi ch\u0103ng?” N\u00e0y Ananda, nh\u01b0 v\u1eady l\u00e0 t\u00e1m ch\u00fang.<\/p>\n

24. N\u00e0y Ananda, c\u00f3 t\u00e1m th\u1eafng x\u1ee9. Th\u1ebf n\u00e0o l\u00e0 t\u00e1m?<\/p>\n

25. M\u1ed9t v\u1ecb qu\u00e1n t\u01b0\u1edfng n\u1ed9i s\u1eafc, th\u1ea5y c\u00e1c lo\u1ea1i ngo\u1ea1i s\u1eafc, c\u00f3 h\u1ea1n l\u01b0\u1ee3ng, \u0111\u1eb9p, x\u1ea5u. V\u1ecb \u1ea5y nh\u1eadn th\u1ee9c r\u1eb1ng: “Sau khi nhi\u1ebfp th\u1eafng ch\u00fang, ta bi\u1ebft, ta th\u1ea5y”, \u0111\u00f3 l\u00e0 th\u1eafng x\u1ee9 th\u1ee9 nh\u1ea5t.<\/p>\n

26. M\u1ed9t v\u1ecb qu\u00e1n t\u01b0\u1edfng n\u1ed9i s\u1eafc, th\u1ea5y c\u00e1c lo\u1ea1i ngo\u1ea1i s\u1eafc v\u00f4 l\u01b0\u1ee3ng, \u0111\u1eb9p, x\u1ea5u. V\u1ecb \u1ea5y nh\u1eadn th\u1ee9c r\u1eb1ng: “Sau khi nhi\u1ebfp th\u1eafng ch\u00fang, ta bi\u1ebft, ta th\u1ea5y”, \u0111\u00f3 l\u00e0 th\u1eafng x\u1ee9 th\u1ee9 hai.<\/p>\n

27. M\u1ed9t v\u1ecb qu\u00e1n t\u01b0\u1edfng v\u00f4 s\u1eafc \u1edf n\u1ed9i t\u00e2m, th\u1ea5y c\u00e1c lo\u1ea1i ngo\u1ea1i s\u1eafc c\u00f3 h\u1ea1n l\u01b0\u1ee3ng \u0111\u1eb9p, x\u1ea5u. V\u1ecb \u1ea5y nh\u1eadn th\u1ee9c r\u1eb1ng: “Sau khi nhi\u1ebfp th\u1eafng ch\u00fang, ta bi\u1ebft, ta th\u1ea5y”, \u0111\u00f3 l\u00e0 th\u1eafng x\u1ee9 th\u1ee9 ba.<\/p>\n

28. M\u1ed9t v\u1ecb qu\u00e1n t\u01b0\u1edfng v\u00f4 s\u1eafc \u1edf n\u1ed9i t\u00e2m, th\u1ea5y c\u00e1c lo\u1ea1i ngo\u1ea1i s\u1eafc v\u00f4 l\u01b0\u1ee3ng, \u0111\u1eb9p, x\u1ea5u. V\u1ecb \u1ea5y nh\u1eadn th\u1ee9c r\u1eb1ng: “Sau khi nhi\u1ebfp th\u1eafng ch\u00fang, ta bi\u1ebft, ta th\u1ea5y”, \u0111\u00f3 l\u00e0 th\u1eafng x\u1ee9 th\u1ee9 t\u01b0.<\/p>\n

29. M\u1ed9t v\u1ecb qu\u00e1n t\u01b0\u1edfng v\u00f4 s\u1eafc \u1edf n\u1ed9i t\u00e2m, th\u1ea5y c\u00e1c lo\u1ea1i ngo\u1ea1i s\u1eafc m\u00e0u xanh, t\u01b0\u1edbng s\u1eafc xanh, h\u00ecnh s\u1eafc xanh, \u00e1nh s\u00e1ng xanh – nh\u01b0 b\u00f4ng gai m\u00e0u xanh, t\u01b0\u1edbng s\u1eafc xanh, h\u00ecnh s\u1eafc xanh, \u00e1nh s\u00e1ng xanh – nh\u01b0 l\u1ee5a Ba-la-n\u1ea1i, c\u1ea3 hai m\u1eb7t l\u00e1ng tr\u01a1n, m\u00e0u xanh, t\u01b0\u1edbng s\u1eafc xanh, h\u00ecnh s\u1eafc xanh, \u00e1nh s\u00e1ng xanh. Nh\u01b0 v\u1eady v\u1ecb n\u00e0y qu\u00e1n t\u01b0\u1edfng v\u00f4 s\u1eafc \u1edf n\u1ed9i t\u00e2m, th\u1ea5y c\u00e1c lo\u1ea1i ngo\u1ea1i s\u1eafc m\u00e0u xanh, t\u01b0\u1edbng s\u1eafc xanh, h\u00ecnh s\u1eafc xanh, \u00e1nh s\u00e1ng xanh. V\u1ecb \u1ea5y nh\u1eadn th\u1ee9c r\u1eb1ng: “Sau khi nhi\u1ebfp th\u1eafng ch\u00fang, ta bi\u1ebft, ta th\u1ea5y”, \u0111\u00f3 l\u00e0 th\u1eafng x\u1ee9 th\u1ee9 n\u0103m.<\/p>\n

30. M\u1ed9t v\u1ecb qu\u00e1n t\u01b0\u1edfng v\u00f4 s\u1eafc \u1edf n\u1ed9i t\u00e2m, th\u1ea5y c\u00e1c lo\u1ea1i ngo\u1ea1i s\u1eafc m\u00e0u v\u00e0ng, s\u1eafc m\u00e0u v\u00e0ng, t\u01b0\u1edbng m\u00e0u v\u00e0ng, h\u00ecnh s\u1eafc v\u00e0ng, \u00e1nh s\u00e1ng v\u00e0ng – nh\u01b0 b\u00f4ng Kanik\u00e0ra m\u00e0u v\u00e0ng, t\u01b0\u1edbng s\u1eafc v\u00e0ng, h\u00ecnh s\u1eafc v\u00e0ng, \u00e1nh s\u00e1ng v\u00e0ng – nh\u01b0 l\u1ee5a sa Balan\u1ea1i, c\u1ea3 hai m\u1eb7t l\u00e1ng tr\u01a1n m\u00e0u v\u00e0ng, t\u01b0\u1edbng s\u1eafc v\u00e0ng h\u00ecnh s\u1eafc v\u00e0ng – nh\u01b0 v\u1eady v\u1ecb n\u00e0y qu\u00e1n t\u01b0\u1edfng v\u00f4 s\u1eafc \u1edf n\u1ed9i t\u00e2m, th\u1ea5y c\u00e1c lo\u1ea1i ngo\u1ea1i s\u1eafc m\u00e0u v\u00e0ng, t\u01b0\u1edbng s\u1eafc v\u00e0ng, h\u00ecnh s\u1eafc v\u00e0ng, \u00e1nh s\u00e1ng v\u00e0ng, v\u1ecb \u1ea5y nh\u1eadn th\u1ee9c r\u1eb1ng: “Sau khi nhi\u1ebfp th\u1eafng ch\u00fang, ta bi\u1ebft, ta th\u1ea5y”, \u0111\u00f3 l\u00e0 th\u1eafng x\u1ee9 th\u1ee9 s\u00e1u.<\/p>\n

31. M\u1ed9t v\u1ecb qu\u00e1n t\u01b0\u1edfng v\u00f4 s\u1eafc \u1edf n\u1ed9i t\u00e2m, th\u1ea5y c\u00e1c lo\u1ea1i ngo\u1ea1i s\u1eafc m\u00e0u \u0111\u1ecf, s\u1eafc m\u00e0u \u0111\u1ecf, t\u01b0\u1edbng s\u1eafc \u0111\u1ecf, h\u00ecnh s\u1eafc \u0111\u1ecf, \u00e1nh s\u00e1ng \u0111\u1ecf – nh\u01b0 b\u00f4ng bandhuj\u00ecvaka m\u00e0u \u0111\u1ecf, s\u1eafc m\u00e0u \u0111\u1ecf, t\u01b0\u1edbng m\u00e0u \u0111\u1ecf, h\u00ecnh s\u1eafc \u0111\u1ecf, \u00e1nh s\u00e1ng \u0111\u1ecf – nh\u01b0 l\u1ee5a sa Balan\u1ea1i, c\u1ea3 hai m\u1eb7t l\u00e1ng tr\u01a1n m\u00e0u \u0111\u1ecf, s\u1eafc m\u00e0u \u0111\u1ecf, t\u01b0\u1edbng m\u00e0u \u0111\u1ecf, h\u00ecnh s\u1eafc \u0111\u1ecf, \u00e1nh s\u00e1ng \u0111\u1ecf. Nh\u01b0 v\u1eady v\u1ecb n\u00e0y qu\u00e1n t\u01b0\u1edfng v\u00f4 s\u1eafc \u1edf n\u1ed9i t\u00e2m, th\u1ea5y c\u00e1c lo\u1ea1i ngo\u1ea1i s\u1eafc m\u00e0u \u0111\u1ecf, t\u01b0\u1edbng s\u1eafc \u0111\u1ecf, h\u00ecnh s\u1eafc \u0111\u1ecf, \u00e1nh s\u00e1ng \u0111\u1ecf, v\u1ecb \u1ea5y nh\u1eadn th\u1ee9c r\u1eb1ng: “Sau khi nhi\u1ebfp th\u1eafng ch\u00fang, ta bi\u1ebft, ta th\u1ea5y”, \u0111\u00f3 l\u00e0 th\u1eafng x\u1ee9 th\u1ee9 b\u1ea3y.<\/p>\n

32. M\u1ed9t v\u1ecb qu\u00e1n t\u01b0\u1edfng v\u00f4 s\u1eafc \u1edf n\u1ed9i t\u00e2m, th\u1ea5y c\u00e1c lo\u1ea1i ngo\u1ea1i s\u1eafc m\u00e0u tr\u1eafng, t\u01b0\u1edbng s\u1eafc tr\u1eafng, h\u00ecnh s\u1eafc tr\u1eafng, \u00e1nh s\u00e1ng tr\u1eafng – nh\u01b0 sao mai Osadhi m\u00e0u tr\u1eafng, t\u01b0\u1edbng s\u1eafc tr\u1eafng, h\u00ecnh s\u1eafc tr\u1eafng, \u00e1nh s\u00e1ng tr\u1eafng – nh\u01b0 l\u1ee5a sa Balan\u1ea1i, c\u1ea3 hai m\u1eb7t l\u00e1ng tr\u01a1n m\u00e0u tr\u1eafng, t\u01b0\u1edbng s\u1eafc tr\u1eafng, h\u00ecnh s\u1eafc tr\u1eafng, \u00e1nh s\u00e1ng tr\u1eafng. Nh\u01b0 v\u1eady v\u1ecb n\u00e0y qu\u00e1n t\u01b0\u1edfng v\u00f4 s\u1eafc \u1edf n\u1ed9i t\u00e2m, th\u1ea5y c\u00e1c lo\u1ea1i ngo\u1ea1i s\u1eafc m\u00e0u tr\u1eafng, t\u01b0\u1edbng s\u1eafc tr\u1eafng, h\u00ecnh s\u1eafc tr\u1eafng, \u00e1nh s\u00e1ng tr\u1eafng, v\u1ecb \u1ea5y nh\u1eadn th\u1ee9c r\u1eb1ng: “Sau khi nhi\u1ebfp th\u1eafng ch\u00fang, ta bi\u1ebft, ta th\u1ea5y”, \u0111\u00f3 l\u00e0 th\u1eafng x\u1ee9 th\u1ee9 t\u00e1m. N\u00e0y Ananda nh\u01b0 v\u1eady l\u00e0 t\u00e1m th\u1eafng x\u1ee9.<\/p>\n

33. N\u00e0y Ananda, 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

34. N\u00e0y Ananda, m\u1ed9t th\u1eddi Ta \u1edf t\u1ea1i Uruvel\u00e0, tr\u00ean b\u1edd s\u00f4ng Neranjara, d\u01b0\u1edbi g\u1ed1c c\u00e2y Ajap\u00e0lanigrodha khi Ta m\u1edbi th\u00e0nh \u0111\u1ea1o. N\u00e0y Ananda, l\u00fac b\u1ea5y gi\u1edd \u00c1c ma \u0111\u1ebfn t\u1ea1i ch\u1ed7 Ta \u1edf, khi \u0111\u1ebfn xong li\u1ec1n \u0111\u1ee9ng m\u1ed9t b\u00ean. N\u00e0y Ananda, sau khi \u0111\u1ee9ng m\u1ed9t b\u00ean, \u00c1c ma n\u00f3i v\u1edbi Ta: “B\u1ea1ch Th\u1ebf T\u00f4n, nay Th\u1ebf T\u00f4n h\u00e3y di\u1ec7t \u0111\u1ed9, Thi\u1ec7n Th\u1ec7 h\u00e3y di\u1ec7t \u0111\u1ed9. B\u1ea1ch Th\u1ebf T\u00f4n nay \u0111\u00e3 \u0111\u1ebfn th\u1eddi Th\u1ebf T\u00f4n di\u1ec7t \u0111\u1ed9”.<\/p>\n

35. N\u00e0y Ananda, khi \u0111\u01b0\u1ee3c n\u00f3i v\u1eady, Ta n\u00f3i v\u1edbi \u00c1c ma:<\/p>\n

– “N\u00e0y \u00c1c ma, Ta s\u1ebd kh\u00f4ng di\u1ec7t \u0111\u1ed9 khi n\u00e0o nh\u1eefng T\u1ef7-kheo c\u1ee7a ta ch\u01b0a th\u00e0nh nh\u1eefng \u0111\u1ec7 t\u1eed ch\u01a1n ch\u00e1nh, s\u00e1ng su\u1ed1t, c\u00f3 k\u1ef7 lu\u1eadt, s\u1eb5n s\u00e0ng, \u0111a v\u0103n, duy tr\u00ec Ch\u00e1nh ph\u00e1p, th\u00e0nh t\u1ef1u Ch\u00e1nh ph\u00e1p v\u00e0 T\u00f9y ph\u00e1p, s\u1ed1ng ch\u01a1n ch\u00e1nh, s\u1ed1ng theo Ch\u00e1nh ph\u00e1p, sau khi h\u1ecdc h\u1ecfi gi\u00e1o l\u00fd ch\u01b0a c\u00f3 th\u1ec3 tuy\u00ean b\u1ed1, di\u1ec5n gi\u1ea3ng, tr\u00ecnh b\u00e0y, x\u00e1c \u0111\u1ecbnh, khai minh, ph\u00e2n t\u00e1ch v\u00e0 gi\u1ea3i th\u00edch r\u00f5 r\u00e0ng Ch\u00e1nh ph\u00e1p; khi c\u00f3 t\u00e0 \u0111\u1ea1o kh\u1edfi l\u00ean, ch\u01b0a c\u00f3 th\u1ec3 ch\u1ea5t v\u1ea5n v\u00e0 h\u00e0ng ph\u1ee5c m\u1ed9t c\u00e1ch kh\u00e9o l\u00e9o, ch\u01b0a c\u00f3 th\u1ec3 truy\u1ec1n b\u00e1 Ch\u00e1nh ph\u00e1p th\u1ea7n di\u1ec7u.<\/p>\n

N\u00e0y \u00c1c ma, Ta s\u1ebd kh\u00f4ng di\u1ec7t \u0111\u1ed9 khi n\u00e0o nh\u1eefng T\u1ef7-kheo ni c\u1ee7a Ta ch\u01b0a tr\u1edf th\u00e0nh nh\u1eefng \u0111\u1ec7 t\u1eed ch\u01a1n ch\u00e1nh, s\u00e1ng su\u1ed1t, c\u00f3 k\u1ef7 lu\u1eadt, s\u1eb5n s\u00e0ng, \u0111a v\u0103n, duy tr\u00ec Ch\u00e1nh ph\u00e1p, th\u00e0nh t\u1ef1u Ch\u00e1nh ph\u00e1p v\u00e0 t\u00f9y ph\u00e1p, s\u1ed1ng ch\u01a1n ch\u00e1nh, s\u1ed1ng theo Ch\u00e1nh ph\u00e1p, sau khi h\u1ecdc h\u1ecfi gi\u00e1o l\u00fd ch\u01b0a c\u00f3 th\u1ec3 tuy\u00ean b\u1ed1, di\u1ec5n gi\u1ea3ng, tr\u00ecnh b\u00e0y, x\u00e1c \u0111\u1ecbnh, khai minh, ph\u00e2n t\u00e1ch v\u00e0 gi\u1ea3i th\u00edch r\u00f5 r\u00e0ng Ch\u00e1nh ph\u00e1p; khi c\u00f3 t\u00e0 \u0111\u1ea1o kh\u1edfi l\u00ean, ch\u01b0a c\u00f3 th\u1ec3 ch\u1ea5t v\u1ea5n v\u00e0 h\u00e0ng ph\u1ee5c m\u1ed9t c\u00e1ch kh\u00e9o l\u00e9o, ch\u01b0a c\u00f3 th\u1ec3 truy\u1ec1n b\u00e1 Ch\u00e1nh ph\u00e1p th\u1ea7n di\u1ec7u.<\/p>\n

N\u00e0y \u00c1c ma, Ta s\u1ebd kh\u00f4ng di\u1ec7t \u0111\u1ed9 khi n\u00e0o nh\u1eefng nam c\u01b0 s\u0129 c\u1ee7a Ta ch\u01b0a tr\u1edf th\u00e0nh nh\u1eefng \u0111\u1ec7 t\u1eed ch\u01a1n ch\u00e1nh, s\u00e1ng su\u1ed1t, c\u00f3 k\u1ef7 lu\u1eadt, s\u1eb5n s\u00e0ng, \u0111a v\u0103n, duy tr\u00ec Ch\u00e1nh ph\u00e1p, th\u00e0nh t\u1ef1u ch\u00e1nh ph\u00e1p v\u00e0 t\u00f9y ph\u00e1p, s\u1ed1ng ch\u01a1n ch\u00e1nh, s\u1ed1ng theo ch\u00e1nh ph\u00e1p, sau khi h\u1ecdc h\u1ecfi gi\u00e1o l\u00fd ch\u01b0a c\u00f3 th\u1ec3 tuy\u00ean b\u1ed1 di\u1ec5n gi\u1ea3ng tr\u00ecnh b\u00e0y, x\u00e1c \u0111\u1ecbnh, khai minh, ph\u00e2n t\u00e1ch v\u00e0 gi\u1ea3i th\u00edch r\u00f5 r\u00e0ng Ch\u00e1nh ph\u00e1p; khi c\u00f3 t\u00e0 \u0111\u1ea1o kh\u1edfi l\u00ean, ch\u01b0a c\u00f3 th\u1ec3 ch\u1ea5t v\u1ea5n v\u00e0 h\u00e0ng ph\u1ee5c m\u1ed9t c\u00e1ch kh\u00e9o l\u00e9o, ch\u01b0a c\u00f3 th\u1ec3 truy\u1ec1n b\u00e1 Ch\u00e1nh ph\u00e1p th\u1ea7n di\u1ec7u.<\/p>\n

N\u00e0y \u00c1c ma, Ta s\u1ebd kh\u00f4ng di\u1ec7t \u0111\u1ed9 khi n\u00e0o nh\u1eefng n\u1eef c\u01b0 s\u0129 c\u1ee7a Ta ch\u01b0a tr\u1edf th\u00e0nh nh\u1eefng \u0111\u1ec7 t\u1eed ch\u01a1n ch\u00e1nh, s\u00e1ng su\u1ed1t, c\u00f3 k\u1ef7 lu\u1eadt, s\u1eb5n s\u00e0ng, \u0111a v\u0103n, duy tr\u00ec Ch\u00e1nh ph\u00e1p, th\u00e0nh t\u1ef1u ch\u00e1nh ph\u00e1p v\u00e0 t\u00f9y ph\u00e1p, s\u1ed1ng ch\u01a1n ch\u00e1nh, s\u1ed1ng theo ch\u00e1nh ph\u00e1p, sau khi h\u1ecdc h\u1ecfi gi\u00e1o l\u00fd ch\u01b0a c\u00f3 th\u1ec3 tuy\u00ean b\u1ed1 di\u1ec5n gi\u1ea3ng tr\u00ecnh b\u00e0y, x\u00e1c \u0111\u1ecbnh, khai minh, ph\u00e2n t\u00e1ch v\u00e0 gi\u1ea3i th\u00edch r\u00f5 r\u00e0ng Ch\u00e1nh ph\u00e1p; khi c\u00f3 t\u00e0 \u0111\u1ea1o kh\u1edfi l\u00ean, ch\u01b0a c\u00f3 th\u1ec3 ch\u1ea5t v\u1ea5n v\u00e0 h\u00e0ng ph\u1ee5c m\u1ed9t c\u00e1ch kh\u00e9o l\u00e9o, ch\u01b0a c\u00f3 th\u1ec3 truy\u1ec1n b\u00e1 Ch\u00e1nh ph\u00e1p th\u1ea7n di\u1ec7u.<\/p>\n

N\u00e0y \u00c1c ma, Ta kh\u00f4ng di\u1ec7t \u0111\u1ed9 khi n\u00e0o ph\u1ea1m h\u1ea1nh m\u00e0 Ta gi\u1ea3ng d\u1ea1y ch\u01b0a \u0111\u01b0\u1ee3c th\u00e0nh t\u1ef1u, th\u1ecbnh \u0111\u1ea1t, ph\u1ed5 bi\u1ebfn, qu\u1ea3ng b\u00e1, bi\u1ebfn m\u00e3n, ngh\u0129a l\u00e0 \u0111\u01b0\u1ee3c kh\u00e9o gi\u1ea3ng d\u1ea1y cho lo\u00e0i Ng\u01b0\u1eddi.<\/p>\n

36. N\u00e0y Ananda, h\u00f4m nay t\u1ea1i \u0111i\u1ec7n th\u1edd C\u00e0p\u00e0la, \u00c1c ma \u0111\u1ebfn Ta, sau khi \u0111\u1ebfn li\u1ec1n \u0111\u1ee9ng m\u1ed9t b\u00ean. N\u00e0y Ananda, \u00c1c ma \u0111\u1ee9ng m\u1ed9t b\u00ean n\u00f3i v\u1edbi Ta nh\u01b0 sau:<\/p>\n

“B\u1ea1ch Th\u1ebf T\u00f4n, nay Th\u1ebf T\u00f4n h\u00e3y di\u1ec7t \u0111\u1ed9, Thi\u1ec7n Th\u1ec7 h\u00e3y di\u1ec7t \u0111\u1ed9. B\u1ea1ch Th\u1ebf T\u00f4n, nay \u0111\u00e3 \u0111\u1ebfn th\u1eddi Th\u1ebf T\u00f4n di\u1ec7t \u0111\u1ed9. B\u1ea1ch Th\u1ebf T\u00f4n, \u0111\u00e2y l\u00e0 l\u1eddi Th\u1ebf T\u00f4n \u0111\u00e3 n\u00f3i: “N\u00e0y \u00c1c ma, Ta s\u1ebd kh\u00f4ng di\u1ec7t \u0111\u1ed9 khi n\u00e0o nh\u1eefng T\u1ef7-kheo c\u1ee7a Ta ch\u01b0a tr\u1edf th\u00e0nh nh\u1eefng \u0111\u1ec7 t\u1eed ch\u01a1n ch\u00e1nh, s\u00e1ng su\u1ed1t, c\u00f3 k\u1ef7 lu\u1eadt, s\u1eb5n s\u00e0ng, \u0111a v\u0103n, duy tr\u00ec Ch\u00e1nh ph\u00e1p, th\u00e0nh t\u1ef1u Ch\u00e1nh ph\u00e1p v\u00e0 t\u00f9y ph\u00e1p, s\u1ed1ng ch\u00e2n ch\u00e1nh, s\u1ed1ng theo Ch\u00e1nh ph\u00e1p, sau khi h\u1ecdc h\u1ecfi gi\u00e1o l\u00fd, ch\u01b0a c\u00f3 th\u1ec3 tuy\u00ean b\u1ed1, di\u1ec5n gi\u1ea3ng, tr\u00ecnh b\u00e0y, x\u00e1c \u0111\u1ecbnh, khai minh, ph\u00e2n t\u00e1ch v\u00e0 gi\u1ea3i th\u00edch r\u00f5 r\u00e0ng Ch\u00e1nh ph\u00e1p; khi c\u00f3 t\u00e0 \u0111\u1ea1o kh\u1edfi l\u00ean, ch\u01b0a c\u00f3 th\u1ec3 ch\u1ea5t v\u1ea5n v\u00e0 h\u00e0ng ph\u1ee5c m\u1ed9t c\u00e1ch kh\u00e9o l\u00e9o, ch\u01b0a c\u00f3 th\u1ec3 truy\u1ec1n b\u00e1 Ch\u00e1nh ph\u00e1p th\u1ea7n di\u1ec7u”. B\u1ea1ch Th\u1ebf T\u00f4n, nay nh\u1eefng T\u1ef7-kheo c\u1ee7a Th\u1ebf T\u00f4n \u0111\u00e3 tr\u1edf th\u00e0nh nh\u1eefng \u0111\u1ec7 t\u1eed ch\u01a1n ch\u00e1nh, s\u00e1ng su\u1ed1t, c\u00f3 k\u1ef7 lu\u1eadt, s\u1eb5n s\u00e0ng, \u0111a v\u0103n, duy tr\u00ec Ch\u00e1nh ph\u00e1p, th\u00e0nh t\u1ef1u Ch\u00e1nh ph\u00e1p v\u00e0 t\u00f9y ph\u00e1p, s\u1ed1ng ch\u00e2n ch\u00e1nh, s\u1ed1ng theo Ch\u00e1nh ph\u00e1p, sau khi h\u1ecdc h\u1ecfi gi\u00e1o l\u00fd \u0111\u00e3 c\u00f3 th\u1ec3 tuy\u00ean b\u1ed1, di\u1ec5n gi\u1ea3ng, tr\u00ecnh b\u00e0y, x\u00e1c \u0111\u1ecbnh, khai minh, ph\u00e2n t\u00e1ch v\u00e0 gi\u1ea3i th\u00edch r\u00f5 r\u00e0ng Ch\u00e1nh ph\u00e1p, khi c\u00f3 t\u00e0 \u0111\u1ea1o kh\u1edfi l\u00ean, \u0111\u00e3 c\u00f3 th\u1ec3 ch\u1ea5t v\u1ea5n v\u00e0 h\u00e0ng ph\u1ee5c m\u1ed9t c\u00e1ch kh\u00e9o l\u00e9o, \u0111\u00e3 c\u00f3 th\u1ec3 truy\u1ec1n b\u00e1 Ch\u00e1nh ph\u00e1p m\u1ed9t c\u00e1ch th\u1ea7n di\u1ec7u. Nh\u01b0 v\u1eady, nay Th\u1ebf T\u00f4n h\u00e3y di\u1ec7t \u0111\u1ed9, Thi\u1ec7n Th\u1ec7 h\u00e3y di\u1ec7t \u0111\u1ed9. B\u1ea1ch Th\u1ebf T\u00f4n, nay \u0111\u00e3 \u0111\u1ebfn th\u1eddi Th\u1ebf T\u00f4n di\u1ec7t \u0111\u1ed9.<\/p>\n

B\u1ea1ch Th\u1ebf T\u00f4n \u0111\u00e2y l\u00e0 l\u1eddi Th\u1ebf Th\u00f4n \u0111\u00e3 n\u00f3i: “N\u00e0y \u00c1c ma, ta s\u1ebd kh\u00f4ng di\u1ec7t \u0111\u1ed9 khi n\u00e0o nh\u1eefng T\u1ef7-kheo ni c\u1ee7a Ta… ; khi n\u00e0o nh\u1eefng c\u01b0 s\u0129 c\u1ee7a Ta… ; khi n\u00e0o ph\u1ea1m h\u1ea1nh Ta gi\u1ea3ng d\u1ea1y ch\u01b0a \u0111\u01b0\u1ee3c th\u00e0nh t\u1ef1u, th\u1ecbnh \u0111\u1ea1t, ph\u1ed5 bi\u1ebfn, qu\u1ea3ng b\u00e1, bi\u1ebfn m\u00e3n ngh\u0129a l\u00e0 \u0111\u01b0\u1ee3c kh\u00e9o gi\u1ea3ng d\u1ea1y cho lo\u00e0i Ng\u01b0\u1eddi”. B\u1ea1ch Th\u1ebf T\u00f4n, nay ph\u1ea1m h\u1ea1nh Th\u1ebf T\u00f4n gi\u1ea3ng d\u1ea1y \u0111\u00e3 \u0111\u01b0\u1ee3c th\u00e0nh t\u1ef1u, th\u1ecbnh \u0111\u1ea1t, ph\u1ed5 bi\u1ebfn, qu\u1ea3ng b\u00e1, bi\u1ebfn m\u00e3n ngh\u0129a l\u00e0 \u0111\u01b0\u1ee3c kh\u00e9o gi\u1ea3ng d\u1ea1y cho lo\u00e0i Ng\u01b0\u1eddi. Nh\u01b0 v\u1eady, nay Th\u1ebf T\u00f4n h\u00e3y di\u1ec7t \u0111\u1ed9, Thi\u1ec7n Th\u1ec7 h\u00e3y di\u1ec7t \u0111\u1ed9. B\u1ea1ch Th\u1ebf T\u00f4n nay \u0111\u00e3 \u0111\u1ebfn th\u1eddi Th\u1ebf T\u00f4n di\u1ec7t \u0111\u1ed9”.<\/p>\n

37. Khi \u0111\u01b0\u1ee3c n\u00f3i v\u1eady, Ta n\u00f3i v\u1edbi \u00c1c ma:<\/p>\n

“N\u00e0y \u00c1c ma, h\u00e3y an t\u00e2m, kh\u00f4ng bao l\u00e2u Nh\u01b0 Lai s\u1ebd di\u1ec7t \u0111\u1ed9. Sau ba th\u00e1ng b\u1eaft \u0111\u1ea7u t\u1eeb h\u00f4m nay Nh\u01b0 Lai s\u1ebd di\u1ec7t \u0111\u1ed9”.<\/p>\n

N\u00e0y Ananda, h\u00f4m nay t\u1ea1i \u0111i\u1ec7n th\u1edd C\u00e0p\u00e0la, Nh\u01b0 Lai ch\u00e1nh ni\u1ec7m, t\u1ec9nh gi\u00e1c, t\u1eeb b\u1ecf th\u1ecd, h\u00e0nh (kh\u00f4ng duy tr\u00ec m\u1ea1ng s\u1ed1ng l\u00e2u h\u01a1n n\u1eefa).<\/p>\n

38. Khi \u0111\u01b0\u1ee3c n\u00f3i v\u1eady, t\u00f4n gi\u1ea3 Ananda b\u1ea1ch Th\u1ebf T\u00f4n:<\/p>\n

– B\u1ea1ch Th\u1ebf T\u00f4n, Th\u1ebf T\u00f4n h\u00e3y \u1edf l\u1ea1i cho \u0111\u1ebfn tr\u1ecdn ki\u1ebfp, Thi\u1ec7n Th\u1ec7 h\u00e3y \u1edf l\u1ea1i cho \u0111\u1ebfn tr\u1ecdn ki\u1ebfp, v\u00ec l\u1ee3i \u00edch cho ch\u00fang sanh, v\u00ec h\u1ea1nh ph\u00fac cho ch\u00fang sanh, v\u00ec l\u00f2ng th\u01b0\u01a1ng t\u01b0\u1edfng cho \u0111\u1eddi, v\u00ec l\u1ee3i \u00edch, v\u00ec h\u1ea1nh ph\u00fac cho lo\u00e0i Tr\u1eddi v\u00e0 lo\u00e0i Ng\u01b0\u1eddi.<\/p>\n

– Th\u00f4i \u0111i, n\u00e0y Ananda, \u0111\u1eebng c\u00f3 th\u1ec9nh c\u1ea7u Nh\u01b0 Lai n\u1eefa. N\u00e0y Ananda, nay th\u1ec9nh c\u1ea7u Nh\u01b0 Lai kh\u00f4ng c\u00f2n k\u1ecbp th\u1eddi.<\/p>\n

39. L\u1ea7n th\u1ee9 hai, t\u00f4n gi\u1ea3 Ananda… L\u1ea7n th\u1ee9 ba, t\u00f4n gi\u1ea3 Ananda b\u1ea1ch Th\u1ebf T\u00f4n:<\/p>\n

– B\u1ea1ch Th\u1ebf T\u00f4n, Th\u1ebf T\u00f4n h\u00e3y \u1edf l\u1ea1i cho \u0111\u1ebfn tr\u1ecdn ki\u1ebfp, Thi\u1ec7n Th\u1ec7 h\u00e3y \u1edf l\u1ea1i cho \u0111\u1ebfn tr\u1ecdn ki\u1ebfp, v\u00ec l\u1ee3i \u00edch cho ch\u00fang sanh, v\u00ec h\u1ea1nh ph\u00fac cho ch\u00fang sanh, v\u00ec l\u00f2ng th\u01b0\u01a1ng t\u01b0\u1edfng cho \u0111\u1eddi, v\u00ec l\u1ee3i \u00edch, v\u00ec h\u1ea1nh ph\u00fac, v\u00ec an l\u1ea1c cho lo\u00e0i Tr\u1eddi v\u00e0 lo\u00e0i Ng\u01b0\u1eddi.<\/p>\n

– N\u00e0y Ananda, Ng\u01b0\u01a1i c\u00f3 tin s\u1ef1 gi\u00e1c ng\u1ed9 Th\u1ebf T\u00f4n kh\u00f4ng?<\/p>\n

– B\u1ea1ch Th\u1ebf T\u00f4n, con c\u00f3 tin!<\/p>\n

– V\u1eady, n\u00e0y Ananda, sao Ng\u01b0\u01a1i l\u1ea1i l\u00e0m phi\u1ec1n Nh\u01b0 Lai \u0111\u1ebfn ba l\u1ea7n.<\/p>\n

40. – B\u1ea1ch Th\u1ebf T\u00f4n, ch\u00ednh con \u0111\u01b0\u1ee3c t\u1eadn m\u1eb7t, \u0111\u00edch th\u00e2n nghe Th\u1ebf T\u00f4n d\u1ea1y nh\u01b0 sau: “N\u00e0y Ananda, nh\u1eefng ai \u0111\u00e3 tu b\u1ed1n th\u1ea7n t\u00fac, tu t\u1eadp nhi\u1ec1u l\u1ea7n, th\u1eadt l\u00e3o luy\u1ec7n, th\u1eadt ch\u1eafc ch\u1eafn, th\u1eadt b\u1ec1n v\u1eefng, \u0111i\u00eau luy\u1ec7n, thi\u1ec7n x\u1ea3o th\u1eddi, n\u1ebfu mu\u1ed1n, ng\u01b0\u1eddi \u1ea5y c\u00f3 th\u1ec3 s\u1ed1ng \u0111\u1ebfn m\u1ed9t ki\u1ebfp, hay ph\u1ea7n ki\u1ebfp c\u00f2n l\u1ea1i. N\u00e0y Ananda, nay Nh\u01b0 Lai \u0111\u00e3 tu b\u1ed1n th\u1ea7n t\u00fac… Nh\u01b0 Lai c\u00f3 th\u1ec3 s\u1ed1ng \u0111\u1ebfn m\u1ed9t ki\u1ebfp hay ph\u1ea7n ki\u1ebfp c\u00f2n l\u1ea1i”.<\/p>\n

– N\u00e0y Ananda, Ng\u01b0\u01a1i c\u00f3 tin t\u01b0\u1edfng kh\u00f4ng?<\/p>\n

– B\u1ea1ch Th\u1ebf T\u00f4n, con c\u00f3 tin t\u01b0\u1edfng!<\/p>\n

– N\u00e0y Ananda, nh\u01b0 v\u1eady l\u00e0 l\u1ed7i c\u1ee7a Ng\u01b0\u01a1i, nh\u01b0 v\u1eady l\u00e0 khuy\u1ebft \u0111i\u1ec3m c\u1ee7a Ng\u01b0\u01a1i, \u0111\u00e3 kh\u00f4ng nh\u1eadn hi\u1ec3u s\u1ef1 g\u1ee3i \u00fd qu\u00e1 r\u00f5 r\u00e0ng, s\u1ef1 hi\u1ec7n t\u01b0\u1edbng qu\u00e1 r\u00f5 r\u00e0ng c\u1ee7a Nh\u01b0 Lai, Ng\u01b0\u01a1i kh\u00f4ng th\u1ec9nh c\u1ea7u Th\u1ebf T\u00f4n: “B\u1ea1ch Th\u1ebf T\u00f4n, Th\u1ebf T\u00f4n h\u00e3y \u1edf l\u1ea1i cho \u0111\u1ebfn tr\u1ecdn ki\u1ebfp, Thi\u1ec7n Th\u1ec7 h\u00e3y \u1edf l\u1ea1i cho \u0111\u1ebfn tr\u1ecdn ki\u1ebfp, v\u00ec l\u1ee3i \u00edch cho ch\u00fang sanh, v\u00ec h\u1ea1nh ph\u00fac cho ch\u00fang sanh, v\u00ec l\u00f2ng th\u01b0\u01a1ng t\u01b0\u1edfng cho \u0111\u1eddi, v\u00ec l\u1ee3i \u00edch, v\u00ec h\u1ea1nh ph\u00fac, v\u00ec an l\u1ea1c cho lo\u00e0i Tr\u1eddi v\u00e0 lo\u00e0i Ng\u01b0\u1eddi”. N\u00e0y Ananda, n\u1ebfu Ng\u01b0\u01a1i th\u1ec9nh Nh\u01b0 Lai, Nh\u01b0 Lai c\u00f3 th\u1ec3 b\u00e1c b\u1ecf hai l\u1ea7n c\u1ea7u th\u1ec9nh, nh\u01b0ng \u0111\u1ebfn l\u1ea7n th\u1ee9 ba, Nh\u01b0 Lai c\u00f3 th\u1ec3 nh\u1eadn l\u1eddi. N\u00e0y Ananda nh\u01b0 v\u1eady l\u00e0 l\u1ed7i c\u1ee7a Ng\u01b0\u01a1i, nh\u01b0 v\u1eady l\u00e0 khuy\u1ebft \u0111i\u1ec3m c\u1ee7a Ng\u01b0\u01a1i.<\/p>\n

41. N\u00e0y Ananda, m\u1ed9t th\u1eddi Ta \u1edf t\u1ea1i V\u01b0\u01a1ng X\u00e1, n\u00fai Linh Th\u1ee9u (Gijjha Kuta). T\u1ea1i \u0111\u1ea5y Ta n\u00f3i v\u1edbi ng\u01b0\u01a1i: “N\u00e0y Ananda, kh\u1ea3 \u00e1i thay th\u00e0nh V\u01b0\u01a1ng X\u00e1! Kh\u1ea3 \u00e1i thay n\u00fai Linh Th\u1ee9u! N\u00e0y Ananda, nh\u1eefng ai \u0111\u00e3 tu b\u1ed1n th\u1ea7n t\u00fac, tu t\u1eadp nhi\u1ec1u l\u1ea7n, th\u1eadt l\u00e3o luy\u1ec7n, th\u1eadt ch\u1eafc ch\u1eafn, th\u1eadt b\u1ec1n v\u1eefng, \u0111i\u00eau luy\u1ec7n, thi\u1ec7n x\u1ea3o th\u1eddi, n\u1ebfu ng\u01b0\u1eddi \u1ea5y mu\u1ed1n, c\u00f3 th\u1ec3 s\u1ed1ng \u0111\u1ebfn m\u1ed9t ki\u1ebfp, hay ph\u1ea7n ki\u1ebfp c\u00f2n l\u1ea1i. N\u00e0y Ananda, nay Nh\u01b0 Lai \u0111\u00e3 tu b\u1ed1n th\u1ea7n t\u00fac, tu t\u1eadp nhi\u1ec1u l\u1ea7n, th\u1eadt l\u00e3o luy\u1ec7n, th\u1eadt ch\u1eafc ch\u1eafn, th\u1eadt b\u1ec1n v\u1eefng, \u0111i\u00eau luy\u1ec7n, thi\u1ec7n x\u1ea3o. N\u00e0y Ananda, n\u1ebfu mu\u1ed1n, Nh\u01b0 Lai c\u00f3 th\u1ec3 s\u1ed1ng \u0111\u1ebfn m\u1ed9t ki\u1ebfp hay ph\u1ea7n ki\u1ebfp c\u00f2n l\u1ea1i”. D\u1ea7u v\u1eady, n\u00e0y Ananda, Ng\u01b0\u01a1i kh\u00f4ng th\u1ec3 nh\u1eadn hi\u1ec3u s\u1ef1 g\u1ee3i \u00fd qu\u00e1 r\u00f5 r\u00e0ng, s\u1ef1 hi\u1ec7n t\u01b0\u1edbng qu\u00e1 r\u00f5 r\u00e0ng c\u1ee7a Th\u1ebf T\u00f4n. Ng\u01b0\u01a1i kh\u00f4ng th\u1ec9nh c\u1ea7u Th\u1ebf T\u00f4n: “B\u1ea1ch Th\u1ebf T\u00f4n, Th\u1ebf T\u00f4n h\u00e3y \u1edf l\u1ea1i cho \u0111\u1ebfn tr\u1ecdn ki\u1ebfp, Thi\u1ec7n Th\u1ec7 h\u00e3y \u1edf l\u1ea1i cho \u0111\u1ebfn tr\u1ecdn ki\u1ebfp, v\u00ec l\u1ee3i \u00edch cho ch\u00fang sanh, v\u00ec h\u1ea1nh ph\u00fac cho ch\u00fang sanh, v\u00ec l\u00f2ng th\u01b0\u01a1ng t\u01b0\u1edfng cho \u0111\u1eddi, v\u00ec l\u1ee3i \u00edch, v\u00ec h\u1ea1nh ph\u00fac, v\u00ec an l\u1ea1c cho lo\u00e0i Tr\u1eddi v\u00e0 lo\u00e0i Ng\u01b0\u1eddi”. N\u00e0y Ananda, n\u1ebfu Ng\u01b0\u01a1i c\u1ea7u th\u1ec9nh Nh\u01b0 Lai, Nh\u01b0 Lai c\u00f3 th\u1ec3 b\u00e1c b\u1ecf hai l\u1ea7n c\u1ea7u th\u1ec9nh, nh\u01b0ng \u0111\u1ebfn l\u1ea7n th\u1ee9 ba, Nh\u01b0 Lai c\u00f3 th\u1ec3 nh\u1eadn l\u1eddi. N\u00e0y Ananda, nh\u01b0 v\u1eady l\u00e0 l\u1ed7i c\u1ee7a Ng\u01b0\u01a1i, nh\u01b0 v\u1eady l\u00e0 khuy\u1ebft \u0111i\u1ec3m c\u1ee7a Ng\u01b0\u01a1i”.<\/p>\n

42. N\u00e0y Ananda, m\u1ed9t th\u1eddi Ta \u1edf th\u00e0nh V\u01b0\u01a1ng X\u00e1, t\u1ea1i Nigrodh\u00e0r\u00e0ma… Ta c\u0169ng \u1edf th\u00e0nh V\u01b0\u01a1ng X\u00e1 t\u1ea1i Corapap\u00e0ta… Ta c\u0169ng \u1edf th\u00e0nh V\u01b0\u01a1ng X\u00e1, hang Sattapanni tr\u00ean n\u00fai Vebh\u00e0ra… Ta c\u0169ng \u1edf th\u00e0nh V\u01b0\u01a1ng X\u00e1, t\u1ea1i hang \u0111\u00e1 K\u00e0la, tr\u00ean n\u00fai Isigili… Ta c\u0169ng \u1edf th\u00e0nh V\u01b0\u01a1ng X\u00e1, t\u1ea1i khu r\u1eebng Sita trong hang \u0111\u00e1 Sappasondika… Ta c\u0169ng \u1edf th\u00e0nh V\u01b0\u01a1ng X\u00e1, t\u1ea1i Tapod\u00e0r\u00e0ma… Ta c\u0169ng \u1edf th\u00e0nh V\u01b0\u01a1ng X\u00e1, Tr\u00fac L\u00e2m, h\u1ed3 Kalandaka… Ta c\u0169ng \u1edf th\u00e0nh V\u01b0\u01a1ng X\u00e1, t\u1ea1i r\u1eebng J\u00ecvakambavana… Ta c\u0169ng \u1edf th\u00e0nh V\u01b0\u01a1ng X\u00e1 t\u1ea1i Maddakucchi \u1edf L\u1ed9c Uy\u1ec3n.<\/p>\n

43. N\u00e0y Ananda, t\u1ea1i \u0111\u1ea5y Ta n\u00f3i: “N\u00e0y Ananda, kh\u1ea3 \u00e1i thay th\u00e0nh V\u01b0\u01a1ng X\u00e1, kh\u1ea3 \u00e1i thay n\u00fai Linh Th\u1ee9u, kh\u1ea3 \u00e1i thay Nigrodh\u00e0r\u00e0ma, kh\u1ea3 \u00e1i thay Corapap\u00e0ta, kh\u1ea3 \u00e1i thay hang Sattapanni tr\u00ean n\u00fai Vebhara, kh\u1ea3 \u00e1i thay hang \u0111\u00e1 K\u00e0la tr\u00ean n\u00fai Isigili, kh\u1ea3 \u00e1i thay hang \u0111\u00e1 Sappasondika trong r\u1eebng S\u00ecta, kh\u1ea3 \u00e1i thay su\u1ed1i n\u01b0\u1edbc n\u00f3ng Tapod\u00e0r\u00e0ma, kh\u1ea3 \u00e1i thay h\u1ed3 con s\u00f3c \u1edf t\u1ea1i Tr\u00fac L\u00e2m, kh\u1ea3 \u00e1i thay r\u1eebng J\u00ecvakambavana, kh\u1ea3 \u00e1i thay v\u01b0\u1eddn Nai \u1edf t\u1ea1i Maddakucchi”!<\/p>\n

44. “N\u00e0y Ananda, nh\u1eefng ai \u0111\u00e3 tu b\u1ed1n th\u1ea7n t\u00fac, tu t\u1eadp nhi\u1ec1u l\u1ea7n, th\u1eadt l\u00e3o luy\u1ec7n, th\u1eadt ch\u1eafc ch\u1eafn, th\u1eadt b\u1ec1n v\u1eefng, \u0111i\u00eau luy\u1ec7n, thi\u1ec7n x\u1ea3o th\u1eddi, n\u1ebfu ng\u01b0\u1eddi \u1ea5y mu\u1ed1n, c\u00f3 th\u1ec3 s\u1ed1ng \u0111\u1ebfn m\u1ed9t ki\u1ebfp, hay ph\u1ea7n ki\u1ebfp c\u00f2n l\u1ea1i. N\u00e0y Ananda, nay Nh\u01b0 Lai \u0111\u00e3 tu b\u1ed1n th\u1ea7n t\u00fac, tu t\u1eadp nhi\u1ec1u l\u1ea7n, th\u1eadt l\u00e3o luy\u1ec7n, th\u1eadt ch\u1eafc ch\u1eafn, th\u1eadt b\u1ec1n v\u1eefng, \u0111i\u00eau luy\u1ec7n, thi\u1ec7n x\u1ea3o. N\u00e0y Ananda, n\u1ebfu mu\u1ed1n, Nh\u01b0 Lai c\u00f3 th\u1ec3 s\u1ed1ng \u0111\u1ebfn m\u1ed9t ki\u1ebfp hay ph\u1ea7n ki\u1ebfp c\u00f2n l\u1ea1i”. D\u1ea7u v\u1eady, n\u00e0y Ananda, Ng\u01b0\u01a1i kh\u00f4ng th\u1ec3 nh\u1eadn hi\u1ec3u s\u1ef1 g\u1ee3i \u00fd qu\u00e1 r\u00f5 r\u00e0ng, s\u1ef1 hi\u1ec7n t\u01b0\u1edbng qu\u00e1 r\u00f5 r\u00e0ng c\u1ee7a Th\u1ebf T\u00f4n. Ng\u01b0\u01a1i kh\u00f4ng th\u1ec9nh c\u1ea7u Th\u1ebf T\u00f4n: “B\u1ea1ch Th\u1ebf T\u00f4n, Th\u1ebf T\u00f4n h\u00e3y \u1edf l\u1ea1i cho \u0111\u1ebfn tr\u1ecdn ki\u1ebfp, Thi\u1ec7n Th\u1ec7 h\u00e3y \u1edf l\u1ea1i cho \u0111\u1ebfn tr\u1ecdn ki\u1ebfp, v\u00ec l\u1ee3i \u00edch cho ch\u00fang sanh, v\u00ec h\u1ea1nh ph\u00fac cho ch\u00fang sanh, v\u00ec l\u00f2ng th\u01b0\u01a1ng t\u01b0\u1edfng cho \u0111\u1eddi, v\u00ec l\u1ee3i \u00edch, v\u00ec h\u1ea1nh ph\u00fac, v\u00ec an l\u1ea1c cho lo\u00e0i Tr\u1eddi v\u00e0 lo\u00e0i Ng\u01b0\u1eddi”. N\u00e0y Ananda, n\u1ebfu Ng\u01b0\u01a1i c\u1ea7u th\u1ec9nh Nh\u01b0 Lai, Nh\u01b0 Lai c\u00f3 th\u1ec3 b\u00e1c b\u1ecf hai l\u1ea7n c\u1ea7u th\u1ec9nh, nh\u01b0ng \u0111\u1ebfn l\u1ea7n th\u1ee9 ba, Nh\u01b0 Lai c\u00f3 th\u1ec3 nh\u1eadn l\u1eddi. N\u00e0y Ananda, nh\u01b0 v\u1eady l\u00e0 l\u1ed7i c\u1ee7a Ng\u01b0\u01a1i, nh\u01b0 v\u1eady l\u00e0 khuy\u1ebft \u0111i\u1ec3m c\u1ee7a Ng\u01b0\u01a1i”.<\/p>\n

45. N\u00e0y Ananda, m\u1ed9t th\u1eddi Ta \u1edf Ves\u00e0li t\u1ea1i \u0111i\u1ec7n th\u1edd Udena. T\u1ea1i \u0111\u1ea5y, n\u00e0y Ananda, Ta c\u0169ng n\u00f3i. “N\u00e0y Ananda, kh\u1ea3 \u00e1i thay Ves\u00e0li, kh\u1ea3 \u00e1i thay \u0111i\u1ec7n th\u1edd Udena. N\u00e0y Ananda, nh\u1eefng ai \u0111\u00e3 tu b\u1ed1n th\u1ea7n t\u00fac, tu t\u1eadp nhi\u1ec1u l\u1ea7n, th\u1eadt l\u00e3o luy\u1ec7n, th\u1eadt ch\u1eafc ch\u1eafn, th\u1eadt b\u1ec1n v\u1eefng, \u0111i\u00eau luy\u1ec7n, thi\u1ec7n x\u1ea3o th\u1eddi, n\u1ebfu ng\u01b0\u1eddi \u1ea5y mu\u1ed1n, c\u00f3 th\u1ec3 s\u1ed1ng \u0111\u1ebfn m\u1ed9t ki\u1ebfp hay ph\u1ea7n ki\u1ebfp c\u00f2n l\u1ea1i. N\u00e0y Ananda, nay Nh\u01b0 Lai \u0111\u00e3 tu b\u1ed1n th\u1ea7n t\u00fac, tu t\u1eadp nhi\u1ec1u l\u1ea7n, th\u1eadt l\u00e3o luy\u1ec7n, th\u1eadt ch\u1eafc ch\u1eafn, th\u1eadt b\u1ec1n v\u1eefng, \u0111i\u00eau luy\u1ec7n, thi\u1ec7n x\u1ea3o th\u1eddi, n\u1ebfu mu\u1ed1n, Nh\u01b0 Lai c\u00f3 th\u1ec3 s\u1ed1ng \u0111\u1ebfn m\u1ed9t ki\u1ebfp hay ph\u1ea7n ki\u1ebfp c\u00f2n l\u1ea1i”. D\u1ea7u v\u1eady, n\u00e0y Ananda, Ng\u01b0\u01a1i kh\u00f4ng th\u1ec3 nh\u1eadn hi\u1ec3u s\u1ef1 g\u1ee3i \u00fd qu\u00e1 r\u00f5 r\u00e0ng, s\u1ef1 hi\u1ec7n t\u01b0\u1edbng qu\u00e1 r\u00f5 r\u00e0ng c\u1ee7a Nh\u01b0 Lai, Ng\u01b0\u01a1i kh\u00f4ng th\u1ec9nh c\u1ea7u Nh\u01b0 Lai: “B\u1ea1ch Th\u1ebf T\u00f4n, Th\u1ebf T\u00f4n h\u00e3y \u1edf l\u1ea1i cho \u0111\u1ebfn tr\u1ecdn ki\u1ebfp, Thi\u1ec7n Th\u1ec7 h\u00e3y \u1edf l\u1ea1i cho \u0111\u1ebfn tr\u1ecdn ki\u1ebfp, v\u00ec l\u1ee3i \u00edch cho ch\u00fang sanh, v\u00ec h\u1ea1nh ph\u00fac cho ch\u00fang sanh, v\u00ec l\u00f2ng th\u01b0\u01a1ng t\u01b0\u1edfng cho \u0111\u1eddi, v\u00ec l\u1ee3i \u00edch, v\u00ec h\u1ea1nh ph\u00fac, v\u00ec an l\u1ea1c cho lo\u00e0i Tr\u1eddi v\u00e0 lo\u00e0i Ng\u01b0\u1eddi”. N\u00e0y Ananda, n\u1ebfu Ng\u01b0\u01a1i c\u1ea7u th\u1ec9nh Nh\u01b0 Lai, Nh\u01b0 Lai c\u00f3 th\u1ec3 b\u00e1c b\u1ecf hai l\u1ea7n c\u1ea7u th\u1ec9nh, nh\u01b0ng \u0111\u1ebfn l\u1ea7n th\u1ee9 ba, Nh\u01b0 Lai c\u00f3 th\u1ec3 nh\u1eadn l\u1eddi. N\u00e0y Ananda, nh\u01b0 v\u1eady l\u00e0 l\u1ed7i c\u1ee7a Ng\u01b0\u01a1i, nh\u01b0 v\u1eady l\u00e0 khuy\u1ebft \u0111i\u1ec3m c\u1ee7a Ng\u01b0\u01a1i.<\/p>\n

46. N\u00e0y Ananda, m\u1ed9t th\u1eddi Ta \u1edf th\u00e0nh Ves\u00e0li t\u1ea1i \u0111i\u1ec7n th\u1edd Gotamaka… ta c\u0169ng \u1edf th\u00e0nh Ves\u00e0li t\u1ea1i \u0111i\u1ec7n th\u1edd Sattambaka… Ta c\u0169ng \u1edf th\u00e0nh Ves\u00e0li t\u1ea1i \u0111i\u1ec7n th\u1edd Bahuputta… Ta c\u0169ng \u1edf th\u00e0nh Ves\u00e0li t\u1ea1i \u0111i\u1ec7n th\u1edd S\u00e0randada…<\/p>\n

47. N\u00e0y Ananda, h\u00f4m nay t\u1ea1i \u0111i\u1ec7n th\u1edd C\u00e0p\u00e0la, Ta n\u00f3i v\u1edbi ng\u01b0\u01a1i: “N\u00e0y Ananda, kh\u1ea3 \u00e1i thay Ves\u00e0li, kh\u1ea3 \u00e1i thay \u0111i\u1ec7n th\u1edd Udena, kh\u1ea3 \u00e1i thay \u0111i\u1ec7n th\u1edd Gotamaka, kh\u1ea3 \u00e1i thay \u0111i\u1ec7n th\u1edd Sattamba, kh\u1ea3 \u00e1i thay \u0111i\u1ec7n th\u1edd Buhuputta, kh\u1ea3 \u00e1i thay \u0111i\u1ec7n th\u1edd S\u00e0randada, kh\u1ea3 \u00e1i thay \u0111\u1ec1n C\u00e0p\u00e0la. N\u00e0y Ananda, nh\u1eefng ai \u0111\u00e3 tu b\u1ed1n th\u1ea7n t\u00fac, tu t\u1eadp nhi\u1ec1u l\u1ea7n, th\u1eadt l\u00e3o luy\u1ec7n, th\u1eadt ch\u1eafc ch\u1eafn, th\u1eadt b\u1ec1n v\u1eefng, \u0111i\u00eau luy\u1ec7n, thi\u1ec7n x\u1ea3o th\u1eddi, n\u1ebfu mu\u1ed1n, ng\u01b0\u1eddi \u1ea5y c\u00f3 th\u1ec3 s\u1ed1ng \u0111\u1ebfn m\u1ed9t ki\u1ebfp hay ph\u1ea7n ki\u1ebfp c\u00f2n l\u1ea1i. N\u00e0y Ananda, Nh\u01b0 Lai \u0111\u00e3 tu b\u1ed1n th\u1ea7n t\u00fac, tu t\u1eadp nhi\u1ec1u l\u1ea7n, th\u1eadt l\u00e3o luy\u1ec7n, th\u1eadt ch\u1eafc ch\u1eafn, th\u1eadt b\u1ec1n v\u1eefng, \u0111i\u00eau luy\u1ec7n, thi\u1ec7n x\u1ea3o. N\u00e0y Ananda, n\u1ebfu mu\u1ed1n, Nh\u01b0 Lai c\u00f3 th\u1ec3 s\u1ed1ng \u0111\u1ebfn m\u1ed9t ki\u1ebfp hay ph\u1ea7n ki\u1ebfp c\u00f2n l\u1ea1i”. D\u1ea7u v\u1eady, n\u00e0y Ananda, Ng\u01b0\u01a1i kh\u00f4ng th\u1ec3 nh\u1eadn hi\u1ec3u s\u1ef1 g\u1ee3i \u00fd qu\u00e1 r\u00f5 r\u00e0ng, s\u1ef1 hi\u1ec7n t\u01b0\u1edbng qu\u00e1 r\u00f5 r\u00e0ng c\u1ee7a Nh\u01b0 Lai, Ng\u01b0\u01a1i kh\u00f4ng th\u1ec9nh c\u1ea7u Th\u1ebf T\u00f4n: “B\u1ea1ch Th\u1ebf T\u00f4n, Th\u1ebf T\u00f4n h\u00e3y \u1edf l\u1ea1i cho \u0111\u1ebfn tr\u1ecdn ki\u1ebfp, Thi\u1ec7n Th\u1ec7 h\u00e3y \u1edf l\u1ea1i cho \u0111\u1ebfn tr\u1ecdn ki\u1ebfp, v\u00ec l\u1ee3i \u00edch cho ch\u00fang sanh, v\u00ec h\u1ea1nh ph\u00fac cho ch\u00fang sanh, v\u00ec l\u00f2ng th\u01b0\u01a1ng t\u01b0\u1edfng cho \u0111\u1eddi, v\u00ec l\u1ee3i \u00edch, v\u00ec h\u1ea1nh ph\u00fac, v\u00ec an l\u1ea1c cho lo\u00e0i Tr\u1eddi v\u00e0 lo\u00e0i Ng\u01b0\u1eddi”. N\u00e0y Ananda, n\u1ebfu Ng\u01b0\u01a1i c\u1ea7u th\u1ec9nh Nh\u01b0 Lai; Nh\u01b0 Lai c\u00f3 th\u1ec3 b\u00e1c b\u1ecf hai l\u1ea7n c\u1ea7u th\u1ec9nh, nh\u01b0ng \u0111\u1ebfn l\u1ea7n th\u1ee9 ba, Nh\u01b0 Lai c\u00f3 th\u1ec3 nh\u1eadn l\u1eddi. N\u00e0y Ananda, nh\u01b0 v\u1eady l\u00e0 l\u1ed7i c\u1ee7a Ng\u01b0\u01a1i, nh\u01b0 v\u1eady l\u00e0 khuy\u1ebft \u0111i\u1ec3m c\u1ee7a Ng\u01b0\u01a1i.<\/p>\n

48. N\u00e0y Ananda, ph\u1ea3i ch\u0103ng ngay t\u1eeb ban \u0111\u1ea7u Ta \u0111\u00e3 t\u1eebng tuy\u00ean b\u1ed1 r\u1eb1ng m\u1ecdi v\u1eadt \u01b0u \u00e1i, th\u00e2n h\u00ecnh \u0111\u1ec1u ph\u1ea3i b\u1ecb thay \u0111\u1ed5i, tr\u1edf v\u1ec1 h\u01b0 kh\u00f4ng, bi\u1ebfn d\u1ecbch? N\u00e0y Ananda, l\u00e0m sao c\u00f3 th\u1ec3 \u0111\u01b0\u1ee3c nh\u01b0 v\u1ea7y: Nh\u1eefng g\u00ec sanh kh\u1edfi, t\u1ed3n t\u1ea1i, h\u1eefu vi, ch\u1ecbu s\u1ef1 bi\u1ebfn ho\u1ea1i m\u00e0 l\u1ea1i mong kh\u1ecfi c\u00f3 s\u1ef1 bi\u1ebfn di\u1ec7t? Th\u1eadt kh\u00f4ng c\u00f3 s\u1ef1 tr\u1ea1ng \u1ea5y. N\u00e0y Ananda, nh\u1eefng g\u00ec Nh\u01b0 Lai \u0111\u00e3 t\u1eeb b\u1ecf, d\u1ee9t kho\u00e1t, x\u1ea3 ly, ph\u00f3ng x\u1ea3, kh\u01b0\u1edbc t\u1eeb, ch\u00ednh l\u00e0 th\u1ecd, h\u00e0nh. Nh\u01b0 Lai \u0111\u00e3 n\u00f3i v\u00e0 n\u00f3i m\u1ed9t c\u00e1ch d\u1ee9t kho\u00e1t: “Kh\u00f4ng l\u00e2u, Nh\u01b0 Lai s\u1ebd di\u1ec7t \u0111\u1ed9. Sau ba th\u00e1ng b\u1eaft \u0111\u1ea7u h\u00f4m nay, Nh\u01b0 Lai s\u1ebd di\u1ec7t \u0111\u1ed9”. N\u00f3i r\u1eb1ng Nh\u01b0 Lai v\u00ec mu\u1ed1n s\u1ed1ng m\u00e0 ph\u1ea3n l\u1ea1i l\u1eddi tuy\u00ean b\u1ed1 tr\u00ean th\u1eddi th\u1eadt kh\u00f4ng c\u00f3 s\u1ef1 tr\u1ea1ng \u1ea5y.<\/p>\n

N\u00e0y Ananda, ch\u00fang ta h\u00e3y \u0111i \u0111\u1ebfn gi\u1ea3ng \u0111\u01b0\u1eddng K\u00f9tag\u00e0ra t\u1ea1i r\u1eebng \u00d0\u1ea1i L\u00e2m.<\/p>\n

– Xin v\u00e2ng, b\u1ea1ch Th\u1ebf T\u00f4n!<\/p>\n

T\u00f4n gi\u1ea3 Ananda v\u00e2ng l\u1eddi Th\u1ebf T\u00f4n.<\/p>\n

49. R\u1ed3i Th\u1ebf T\u00f4n c\u00f9ng t\u00f4n gi\u1ea3 Ananda \u0111i \u0111\u1ebfn gi\u1ea3ng \u0111\u01b0\u1eddng K\u00f9tag\u00e0ra v\u01b0\u1eddn \u00d0\u1ea1i L\u00e2m, khi \u0111i \u0111\u1ebfn, Th\u1ebf T\u00f4n n\u00f3i v\u1edbi t\u00f4n gi\u1ea3 Ananda:<\/p>\n

– N\u00e0y Ananda, h\u00e3y \u0111i m\u1eddi t\u1ea5t c\u1ea3 T\u1ef7-kheo s\u1ed1ng \u1edf g\u1ea7n Ves\u00e0li t\u1ee5 h\u1ecdp t\u1ea1i gi\u1ea3ng \u0111\u01b0\u1eddng n\u00e0y.<\/p>\n

– Xin v\u00e2ng, b\u1ea1ch Th\u1ebf T\u00f4n!<\/p>\n

T\u00f4n gi\u1ea3 Ananda v\u00e2ng l\u1eddi Th\u1ebf T\u00f4n, \u0111i m\u1eddi t\u1ea5t c\u1ea3 v\u1ecb T\u1ef7-kheo s\u1ed1ng \u1edf g\u1ea7n Ves\u00e0li t\u1ee5 h\u1ecdp t\u1ea1i gi\u1ea3ng \u0111\u01b0\u1eddng, r\u1ed3i \u0111i \u0111\u1ebfn ch\u1ed7 Th\u1ebf T\u00f4n, \u0111\u1ea3nh l\u1ec5 Ng\u00e0i v\u00e0 \u0111\u1ee9ng m\u1ed9t b\u00ean. Sau khi \u0111\u1ee9ng m\u1ed9t b\u00ean, t\u00f4n gi\u1ea3 Ananda b\u1ea1ch Th\u1ebf T\u00f4n:<\/p>\n

– B\u1ea1ch Th\u1ebf T\u00f4n, ch\u00fang T\u1ef7-kheo \u0111\u00e3 t\u1ee5 h\u1ecdp. B\u1ea1ch Th\u1ebf T\u00f4n, Ng\u00e0i h\u00e3y l\u00e0m nh\u1eefng g\u00ec Ng\u00e0i ngh\u0129 l\u00e0 h\u1ee3p th\u1eddi.<\/p>\n

50. Th\u1ebf T\u00f4n li\u1ec1n \u0111i \u0111\u1ebfn gi\u1ea3ng \u0111\u01b0\u1eddng v\u00e0 ng\u1ed3i tr\u00ean ch\u1ed7 \u0111\u00e3 so\u1ea1n s\u1eb5n. Sau khi ng\u1ed3i, Th\u1ebf T\u00f4n n\u00f3i v\u1edbi c\u00e1c v\u1ecb T\u1ef7-kheo:<\/p>\n

– N\u00e0y c\u00e1c T\u1ef7-kheo, nay nh\u1eefng ph\u00e1p do Ta ch\u1ee9ng ng\u1ed9 v\u00e0 gi\u1ea3ng d\u1ea1y cho c\u00e1c Ng\u01b0\u01a1i, c\u00e1c Ng\u01b0\u01a1i ph\u1ea3i kh\u00e9o h\u1ecdc h\u1ecfi, th\u1ef1c ch\u1ee9ng tu t\u1eadp v\u00e0 truy\u1ec1n r\u1ed9ng \u0111\u1ec3 ph\u1ea1m h\u1ea1nh \u0111\u01b0\u1ee3c tr\u01b0\u1eddng t\u1ed3n, v\u0129nh c\u1eedu, v\u00ec h\u1ea1nh ph\u00fac cho ch\u00fang sanh, v\u00ec an l\u1ea1c cho ch\u00fang sanh, v\u00ec l\u00f2ng th\u01b0\u01a1ng t\u01b0\u1edfng cho \u0111\u1eddi, v\u00ec l\u1ee3i \u00edch, v\u00ec h\u1ea1nh ph\u00fac, v\u00ec an l\u1ea1c cho lo\u00e0i Tr\u1eddi v\u00e0 lo\u00e0i Ng\u01b0\u1eddi. N\u00e0y c\u00e1c T\u1ef7-kheo, th\u1ebf n\u00e0o l\u00e0 c\u00e1c ph\u00e1p do Ta ch\u1ee9ng ng\u1ed9 v\u00e0 gi\u1ea3ng d\u1ea1y, c\u00e1c Ng\u01b0\u01a1i ph\u1ea3i kh\u00e9o h\u1ecdc h\u1ecfi, th\u1ef1c ch\u1ee9ng, tu t\u1eadp v\u00e0 truy\u1ec1n r\u1ed9ng \u0111\u1ec3 cho ph\u1ea1m h\u1ea1nh \u0111\u01b0\u1ee3c tr\u01b0\u1eddng t\u1ed3n, v\u0129nh c\u1eedu, v\u00ec h\u1ea1nh ph\u00fac cho ch\u00fang sanh, v\u00ec an l\u1ea1c cho ch\u00fang sanh, v\u00ec l\u00f2ng th\u01b0\u01a1ng t\u01b0\u1edfng cho \u0111\u1eddi, v\u00ec l\u1ee3i \u00edch, v\u00ec h\u1ea1nh ph\u00fac, v\u00ec an l\u1ea1c cho lo\u00e0i Tr\u1eddi v\u00e0 lo\u00e0i Ng\u01b0\u1eddi? Ch\u00ednh l\u00e0 B\u1ed1n Ni\u1ec7m x\u1ee9, B\u1ed1n Ch\u00e1nh c\u1ea7n, B\u1ed1n Th\u1ea7n t\u00fac, N\u0103m C\u0103n, N\u0103m L\u1ef1c, B\u1ea3y B\u1ed3-\u0111\u1ec1 ph\u1ea7n, T\u00e1m Th\u00e1nh \u0111\u1ea1o ph\u1ea7n. N\u00e0y c\u00e1c T\u1ef7-kheo, ch\u00ednh nh\u1eefng ph\u00e1p n\u00e0y do Ta ch\u1ee9ng ng\u1ed9 v\u00e0 gi\u1ea3ng d\u1ea1y, m\u00e0 c\u00e1c Ng\u01b0\u01a1i ph\u1ea3i kh\u00e9o h\u1ecdc h\u1ecfi, th\u1ef1c ch\u1ee9ng, tu t\u1eadp v\u00e0 truy\u1ec1n r\u1ed9ng \u0111\u1ec3 ph\u1ea1m h\u1ea1nh \u0111\u01b0\u1ee3c tr\u01b0\u1eddng t\u1ed3n, v\u0129nh c\u1eedu, v\u00ec h\u1ea1nh ph\u00fac cho ch\u00fang sanh, v\u00ec l\u00f2ng th\u01b0\u01a1ng t\u01b0\u1edfng cho \u0111\u1eddi, v\u00ec l\u1ee3i \u00edch, v\u00ec h\u1ea1nh ph\u00fac, v\u00ec an l\u1ea1c cho lo\u00e0i Tr\u1eddi v\u00e0 lo\u00e0i Ng\u01b0\u1eddi.<\/p>\n

51. R\u1ed3i Th\u1ebf T\u00f4n n\u00f3i v\u1edbi c\u00e1c T\u1ef7-kheo:<\/p>\n

– N\u00e0y c\u00e1c T\u1ef7-kheo, \u0111\u00e2y l\u00e0 l\u1eddi Ta nh\u1eafn nh\u1ee7 c\u00e1c Ng\u01b0\u01a1i. C\u00e1c h\u00e0nh l\u00e0 v\u00f4 th\u01b0\u1eddng. H\u00e3y tinh t\u1ea5n l\u00ean \u0111\u1ec3 t\u1ef1 gi\u1ea3i tho\u00e1t, kh\u00f4ng l\u00e2u Nh\u01b0 Lai s\u1ebd di\u1ec7t \u0111\u1ed9. Sau ba th\u00e1ng b\u1eaft \u0111\u1ea7u t\u1eeb h\u00f4m nay, Nh\u01b0 Lai s\u1ebd di\u1ec7t \u0111\u1ed9.<\/p>\n

\u00d0\u00f3 l\u00e0 l\u1eddi Th\u1ebf T\u00f4n d\u1ea1y. Sau khi n\u00f3i v\u1eady, Thi\u1ec7n Th\u1ec7 l\u1ea1i n\u00f3i th\u00eam:<\/p>\n

Ta \u0111\u00e3 gi\u00e0, d\u01b0 m\u1ea1ng ch\u1eb3ng c\u00f2n bao, T\u1eeb bi\u1ec7t c\u00e1c Ng\u01b0\u01a1i, Ta \u0111i m\u1ed9t m\u00ecnh. T\u1ef1 m\u00ecnh l\u00e0m s\u1edf y cho ch\u00ednh m\u00ecnh, H\u00e3y tinh t\u1ea5n, ch\u00e1nh ni\u1ec7m, gi\u1eef gi\u1edbi lu\u1eadt, Nhi\u1ebfp th\u00fac \u00fd ch\u00ed, b\u1ea3o h\u1ed9 t\u1ef1 t\u00e2m. Ai tinh t\u1ea5n trong ph\u00e1p v\u00e0 lu\u1eadt n\u00e0y S\u1ebd di\u1ec7t sanh t\u1eed, ch\u1ea5m d\u1ee9t kh\u1ed5 \u0111au.<\/p>\n

Kinh \u00d0\u1ea1i B\u00e1t Ni\u1ebft B\u00e0n\u00a0ph\u1ea9m IV<\/h2>\n

1. R\u1ed3i Th\u1ebf T\u00f4n, v\u00e0o bu\u1ed5i s\u00e1ng \u0111\u1eafp y, \u0111em theo y b\u00e1t, v\u00e0o Ves\u00e0li \u0111\u1ec3 kh\u1ea5t th\u1ef1c. Sau khi kh\u1ea5t th\u1ef1c \u1edf Ves\u00e0li, \u0103n xong v\u00e0 tr\u00ean \u0111\u01b0\u1eddng kh\u1ea5t th\u1ef1c tr\u1edf v\u1ec1, Th\u1ebf T\u00f4n nh\u00ecn Ves\u00e0li v\u1edbi c\u00e1i nh\u00ecn c\u1ee7a con voi ch\u00faa r\u1ed3i n\u00f3i v\u1edbi t\u00f4n gi\u1ea3 Ananda:<\/p>\n

– N\u00e0y Ananda, l\u1ea7n n\u00e0y l\u00e0 l\u1ea7n cu\u1ed1i c\u00f9ng, Nh\u01b0 Lai nh\u00ecn Ves\u00e0li. N\u00e0y Ananda, ch\u00fang ta h\u00e3y \u0111i \u0111\u1ebfn l\u00e0ng Bhandag\u00e0ma.<\/p>\n

– Xin v\u00e2ng, b\u1ea1ch Th\u1ebf T\u00f4n!<\/p>\n

T\u00f4n gi\u1ea3 Ananda v\u00e2ng l\u1eddi Th\u1ebf T\u00f4n. R\u1ed3i Th\u1ebf T\u00f4n c\u00f9ng v\u1edbi \u0111\u1ea1i ch\u00fang T\u1ef7-kheo \u0111i \u0111\u1ebfn Bhandag\u00e0ma. T\u1ea1i \u0111\u00e2y, Th\u1ebf T\u00f4n \u1edf t\u1ea1i Bhandag\u00e0ma.<\/p>\n

2. R\u1ed3i Th\u1ebf T\u00f4n n\u00f3i v\u1edbi T\u1ef7-kheo:<\/p>\n

– N\u00e0y c\u00e1c T\u1ef7-kheo, ch\u00ednh v\u00ec kh\u00f4ng gi\u00e1c ng\u1ed9, kh\u00f4ng ch\u1ee9ng \u0111\u1ea1t b\u1ed1n Ph\u00e1p m\u00e0 Ta v\u00e0 c\u00e1c Ng\u01b0\u01a1i l\u00e2u \u0111\u1eddi ph\u1ea3i tr\u00f4i l\u0103n trong bi\u1ec3n sanh t\u1eed. Th\u1ebf n\u00e0o l\u00e0 b\u1ed1n? N\u00e0y c\u00e1c T\u1ef7-kheo, ch\u00ednh v\u00ec kh\u00f4ng gi\u00e1c ng\u1ed9, kh\u00f4ng ch\u1ee9ng \u0111\u1ea1t Th\u00e1nh Gi\u1edbi m\u00e0 Ta v\u00e0 c\u00e1c Ng\u01b0\u01a1i l\u00e2u \u0111\u1eddi ph\u1ea3i tr\u00f4i l\u0103n trong bi\u1ec3n sanh t\u1eed. N\u00e0y c\u00e1c T\u1ef7-kheo, ch\u00ednh v\u00ec kh\u00f4ng gi\u00e1c ng\u1ed9, kh\u00f4ng ch\u1ee9ng \u0111\u1ea1t Th\u00e1nh \u00d0\u1ecbnh m\u00e0 Ta v\u00e0 c\u00e1c Ng\u01b0\u01a1i l\u00e2u \u0111\u1eddi ph\u1ea3i tr\u00f4i l\u0103n trong bi\u1ec3n sanh t\u1eed. N\u00e0y c\u00e1c T\u1ef7-kheo, ch\u00ednh v\u00ec kh\u00f4ng gi\u00e1c ng\u1ed9, kh\u00f4ng ch\u1ee9ng \u0111\u1ea1t Th\u00e1nh Tu\u1ec7 m\u00e0 Ta v\u00e0 c\u00e1c Ng\u01b0\u01a1i l\u00e2u \u0111\u1eddi ph\u1ea3i tr\u00f4i l\u0103n trong bi\u1ec3n sanh t\u1eed. N\u00e0y c\u00e1c T\u1ef7-kheo, ch\u00ednh v\u00ec kh\u00f4ng gi\u00e1c ng\u1ed9, kh\u00f4ng ch\u1ee9ng \u0111\u1ea1t Th\u00e1nh gi\u1ea3i tho\u00e1t m\u00e0 Ta v\u00e0 c\u00e1c Ng\u01b0\u01a1i l\u00e2u \u0111\u1eddi ph\u1ea3i tr\u00f4i l\u0103n trong bi\u1ec3n sanh t\u1eed. N\u00e0y c\u00e1c T\u1ef7-kheo, khi Th\u00e1nh Gi\u1edbi \u0111\u01b0\u1ee3c gi\u00e1c ng\u1ed9, \u0111\u01b0\u1ee3c ch\u1ee9ng \u0111\u1ea1t; khi Th\u00e1nh \u00d0\u1ecbnh \u0111\u01b0\u1ee3c gi\u00e1c ng\u1ed9, \u0111\u01b0\u1ee3c ch\u1ee9ng \u0111\u1ea1t; khi Th\u00e1nh Tu\u1ec7 \u0111\u01b0\u1ee3c gi\u00e1c ng\u1ed9, \u0111\u01b0\u1ee3c ch\u1ee9ng \u0111\u1ea1t; khi Th\u00e1nh Gi\u1ea3i tho\u00e1t \u0111\u01b0\u1ee3c gi\u00e1c ng\u1ed9, \u0111\u01b0\u1ee3c ch\u1ee9ng \u0111\u1ea1t, th\u1eddi tham \u00e1i m\u1ed9t \u0111\u1eddi s\u1ed1ng t\u01b0\u01a1ng lai \u0111\u01b0\u1ee3c tr\u1eeb di\u1ec7t, nh\u1eefng g\u00ec \u0111\u01b0a \u0111\u1ebfn m\u1ed9t \u0111\u1eddi s\u1ed1ng m\u1edbi \u0111\u01b0\u1ee3c d\u1ee9t s\u1ea1ch, nay kh\u00f4ng c\u00f2n m\u1ed9t \u0111\u1eddi s\u1ed1ng n\u00e0o n\u1eefa.<\/p>\n

3. \u00d0\u00f3 l\u00e0 l\u1eddi Th\u1ebf T\u00f4n d\u1ea1y. Sau khi n\u00f3i v\u1eady, Thi\u1ec7n Th\u1ec7 l\u1ea1i n\u00f3i th\u00eam:<\/p>\n

Gi\u1edbi, \u00d0\u1ecbnh, Tu\u1ec7 v\u00e0 Gi\u1ea3i tho\u00e1t v\u00f4 th\u01b0\u1ee3ng Gotama danh x\u01b0ng \u0111\u00e3 ch\u1ee9ng ng\u1ed9. \u00d0\u1ea5ng Gi\u00e1c Ng\u1ed9 gi\u1ea3ng ph\u00e1p ch\u00fang T\u1ef7-kheo. \u00d0\u1ea1o S\u01b0 di\u1ec7t kh\u1ed5, ph\u00e1p nh\u00e3n, t\u1ecbnh l\u1ea1c.<\/p>\n

4. Trong th\u1eddi gian Th\u1ebf T\u00f4n \u1edf t\u1ea1i Bhandag\u00e0ma, ph\u00e1p tho\u1ea1i n\u00e0y \u0111\u01b0\u1ee3c gi\u1ea3ng cho ch\u00fang T\u1ef7-kheo:<\/p>\n

– \u00d0\u00e2y l\u00e0 Gi\u1edbi, \u0111\u00e2y l\u00e0 \u00d0\u1ecbnh, \u0111\u00e2y l\u00e0 Tu\u1ec7, \u00d0\u1ecbnh c\u00f9ng tu v\u1edbi Gi\u1edbi s\u1ebd \u0111\u01b0a \u0111\u1ebfn qu\u1ea3 v\u1ecb l\u1edbn, l\u1ee3i \u00edch l\u1edbn. Tu\u1ec7 c\u00f9ng tu v\u1edbi \u00d0\u1ecbnh s\u1ebd \u0111\u01b0a \u0111\u1ebfn qu\u1ea3 v\u1ecb l\u1edbn, l\u1ee3i \u00edch l\u1edbn. T\u00e2m c\u00f9ng tu v\u1edbi Tu\u1ec7 s\u1ebd \u0111\u01b0a \u0111\u1ebfn gi\u1ea3i tho\u00e1t ho\u00e0n to\u00e0n c\u00e1c m\u00f3n l\u1eadu ho\u1eb7c, t\u1ee9c l\u00e0 d\u1ee5c l\u1eadu, h\u1eefu l\u1eadu (tri ki\u1ebfn l\u1eadu), v\u00f4 minh l\u1eadu.<\/p>\n

5. R\u1ed3i Th\u1ebf T\u00f4n, sau khi \u1edf Bhandag\u00e0ma cho \u0111\u1ebfn khi Ng\u00e0i xem l\u00e0 v\u1eeba \u0111\u1ee7, li\u1ec1n n\u00f3i v\u1edbi t\u00f4n gi\u1ea3 Ananda:<\/p>\n

– N\u00e0y Ananda, ch\u00fang ta h\u00e3y \u0111i \u0111\u1ebfn Hatthigam… Ambagama… Jambugama…, h\u00e3y \u0111i \u0111\u1ebfn Bhoganagara.<\/p>\n

6. – Xin v\u00e2ng, b\u1ea1ch Th\u1ebf T\u00f4n!<\/p>\n

T\u00f4n gi\u1ea3 Ananda v\u00e2ng \u0111\u00e1p Th\u1ebf T\u00f4n. R\u1ed3i Th\u1ebf T\u00f4n c\u00f9ng v\u1edbi \u0111\u1ea1i ch\u00fang T\u1ef7-kheo \u0111i \u0111\u1ebfn Bhoganagara.<\/p>\n

7. T\u1ea1i \u0111\u00e2y, Th\u1ebf T\u00f4n \u1edf Bhoganagara t\u1ea1i \u0111\u1ec1n Ananda, Ng\u00e0i n\u00f3i v\u1edbi c\u00e1c T\u1ef7-kheo:<\/p>\n

– N\u00e0y c\u00e1c T\u1ef7-kheo, Ta s\u1ebd gi\u1ea3ng b\u1ed1n \u00d0\u1ea1i gi\u00e1o ph\u00e1p, h\u00e3y nghe v\u00e0 suy nghi\u1ec7m k\u1ef9, Ta s\u1ebd gi\u1ea3ng.<\/p>\n

– Xin v\u00e2ng, b\u1ea1ch Th\u1ebf T\u00f4n!<\/p>\n

C\u00e1c T\u1ef7-kheo \u1ea5y v\u00e2ng l\u1eddi Th\u1ebf T\u00f4n, Th\u1ebf T\u00f4n gi\u1ea3ng nh\u01b0 sau:<\/p>\n

8. – N\u00e0y c\u00e1c T\u1ef7-kheo, c\u00f3 th\u1ec3 c\u00f3 T\u1ef7-kheo n\u00f3i: “N\u00e0y Hi\u1ec1n gi\u1ea3, t\u00f4i t\u1ef1 th\u00e2n nghe t\u1eeb mi\u1ec7ng Th\u1ebf T\u00f4n, t\u1ef1 th\u00e2n l\u00e3nh th\u1ecd, nh\u01b0 v\u1eady l\u00e0 Ph\u00e1p, nh\u01b0 v\u1eady l\u00e0 Lu\u1eadt, nh\u01b0 v\u1eady l\u00e0 l\u1eddi d\u1ea1y c\u1ee7a v\u1ecb \u00d0\u1ea1o S\u01b0”. N\u00e0y c\u00e1c T\u1ef7-kheo, c\u00e1c Ng\u01b0\u01a1i kh\u00f4ng n\u00ean t\u00e1n th\u00e1n, kh\u00f4ng n\u00ean h\u1ee7y b\u00e1ng l\u1eddi n\u00f3i c\u1ee7a T\u1ef7-kheo \u1ea5y. Kh\u00f4ng t\u00e1n th\u00e1n, kh\u00f4ng h\u1ee7y b\u00e1ng, m\u1ed7i m\u1ed7i ch\u1eef, m\u1ed7i m\u1ed7i c\u00e2u, c\u1ea7n ph\u1ea3i \u0111\u01b0\u1ee3c h\u1ecdc h\u1ecfi k\u1ef9 l\u01b0\u1ee1ng v\u00e0 \u0111em so s\u00e1nh v\u1edbi Kinh, \u0111em \u0111\u1ed1i chi\u1ebfu v\u1edbi Lu\u1eadt. Khi \u0111em so s\u00e1nh v\u1edbi Kinh, \u0111\u1ed1i chi\u1ebfu v\u1edbi Lu\u1eadt, n\u1ebfu ch\u00fang kh\u00f4ng ph\u00f9 h\u1ee3p v\u1edbi Kinh, kh\u00f4ng t\u01b0\u01a1ng \u1ee9ng v\u1edbi Lu\u1eadt, th\u1eddi c\u00e1c Ng\u01b0\u01a1i c\u00f3 th\u1ec3 k\u1ebft lu\u1eadn: “Ch\u1eafc ch\u1eafn nh\u1eefng l\u1eddi n\u00e0y kh\u00f4ng ph\u1ea3i l\u00e0 l\u1eddi Th\u1ebf T\u00f4n, v\u00e0 T\u1ef7-kheo \u1ea5y \u0111\u00e3 th\u1ecd gi\u00e1o sai l\u1ea7m”. V\u00e0 n\u00e0y c\u00e1c T\u1ef7 kheo, c\u00e1c Ng\u01b0\u01a1i h\u00e3y t\u1eeb b\u1ecf ch\u00fang. Khi \u0111em so s\u00e1nh v\u1edbi Kinh, \u0111em \u0111\u1ed1i chi\u1ebfu v\u1edbi Lu\u1eadt, n\u1ebfu ch\u00fang ph\u00f9 h\u1ee3p v\u1edbi Kinh, t\u01b0\u01a1ng \u1ee9ng v\u1edbi Lu\u1eadt, th\u1eddi c\u00e1c Ng\u01b0\u01a1i c\u00f3 th\u1ec3 k\u1ebft lu\u1eadn: “Ch\u1eafc ch\u1eafn nh\u1eefng l\u1eddi n\u00e0y ph\u1ea3i l\u00e0 l\u1eddi d\u1ea1y c\u1ee7a Th\u1ebf T\u00f4n v\u00e0 T\u1ef7-kheo \u1ea5y \u0111\u00e3 th\u1ecd gi\u00e1o ch\u01a1n ch\u00e1nh”. N\u00e0y c\u00e1c T\u1ef7-kheo, nh\u01b0 v\u1eady l\u00e0 \u00d0\u1ea1i gi\u00e1o ph\u00e1p th\u1ee9 nh\u1ea5t, c\u00e1c Ng\u01b0\u01a1i h\u00e3y th\u1ecd tr\u00ec.<\/p>\n

9. N\u00e0y c\u00e1c T\u1ef7-kheo, n\u1ebfu c\u00f3 T\u1ef7-kheo n\u00f3i: “T\u1ea1i tr\u00fa x\u1ee9 kia, c\u00f3 T\u0103ng ch\u00fang \u1edf v\u1edbi c\u00e1c v\u1ecb Th\u01b0\u1ee3ng t\u1ecda, v\u1edbi c\u00e1c Th\u1ee7 ch\u00fang. T\u00f4i t\u1ef1 th\u00e2n nghe t\u1eeb mi\u1ec7ng T\u0103ng ch\u00fang, t\u1ef1 th\u00e2n l\u00e3nh th\u1ecd, nh\u01b0 v\u1eady l\u00e0 Ph\u00e1p, nh\u01b0 v\u1eady l\u00e0 Lu\u1eadt, nh\u01b0 v\u1eady l\u00e0 l\u1eddi d\u1ea1y c\u1ee7a v\u1ecb \u00d0\u1ea1o S\u01b0”. N\u00e0y c\u00e1c T\u1ef7-kheo, c\u00e1c Ng\u01b0\u01a1i kh\u00f4ng n\u00ean t\u00e1n th\u00e1n, kh\u00f4ng n\u00ean h\u1ee7y b\u00e1ng l\u1eddi n\u00f3i c\u1ee7a T\u1ef7-kheo \u1ea5y. Kh\u00f4ng t\u00e1n th\u00e1n, kh\u00f4ng h\u1ee7y b\u00e1ng, m\u1ed7i m\u1ed7i ch\u1eef, m\u1ed7i m\u1ed7i c\u00e2u, ph\u1ea3i \u0111\u01b0\u1ee3c h\u1ecdc h\u1ecfi k\u1ef9 l\u01b0\u1ee1ng v\u00e0 \u0111em so s\u00e1nh v\u1edbi Kinh, \u0111em \u0111\u1ed1i chi\u1ebfu v\u1edbi Lu\u1eadt, n\u1ebfu ch\u00fang kh\u00f4ng ph\u00f9 h\u1ee3p v\u1edbi Kinh, kh\u00f4ng t\u01b0\u01a1ng \u1ee9ng v\u1edbi Lu\u1eadt, th\u1eddi c\u00e1c Ng\u01b0\u01a1i c\u00f3 th\u1ec3 k\u1ebft lu\u1eadn: “Ch\u1eafc ch\u1eafn nh\u1eefng l\u1eddi n\u00e0y kh\u00f4ng ph\u1ea3i l\u00e0 l\u1eddi Th\u1ebf T\u00f4n, v\u00e0 T\u1ef7-kheo \u1ea5y \u0111\u00e3 th\u1ecd gi\u00e1o sai l\u1ea7m”. V\u00e0 n\u00e0y c\u00e1c T\u1ef7-kheo, c\u00e1c Ng\u01b0\u01a1i h\u00e3y t\u1eeb b\u1ecf ch\u00fang. Khi \u0111em so s\u00e1nh v\u1edbi Kinh, \u0111em \u0111\u1ed1i chi\u1ebfu v\u1edbi Lu\u1eadt, n\u1ebfu ch\u00fang ph\u00f9 h\u1ee3p v\u1edbi Kinh, t\u01b0\u01a1ng \u1ee9ng v\u1edbi Lu\u1eadt, th\u1eddi c\u00e1c Ng\u01b0\u01a1i c\u00f3 th\u1ec3 k\u1ebft lu\u1eadn: “Ch\u1eafc ch\u1eafn nh\u1eefng l\u1eddi n\u00e0y ph\u1ea3i l\u00e0 l\u1eddi d\u1ea1y c\u1ee7a Th\u1ebf T\u00f4n, v\u00e0 T\u1ef7-kheo \u1ea5y \u0111\u00e3 th\u1ecd gi\u00e1o ch\u01a1n ch\u00e1nh”. N\u00e0y c\u00e1c T\u1ef7-kheo, nh\u01b0 v\u1eady l\u00e0 \u00d0\u1ea1i gi\u00e1o ph\u00e1p th\u1ee9 hai, c\u00e1c Ng\u01b0\u01a1i h\u00e3y th\u1ecd tr\u00ec.<\/p>\n

10. N\u00e0y c\u00e1c T\u1ef7-kheo, c\u00f3 th\u1ec3 c\u00f3 v\u1ecb T\u1ef7-kheo n\u00f3i: “T\u1ea1i tr\u00fa x\u1ee9 kia c\u00f3 nhi\u1ec1u T\u1ef7-kheo Th\u01b0\u1ee3ng t\u1ecda \u1edf, nh\u1eefng v\u1ecb n\u00e0y l\u00e0 b\u1eadc \u0111a v\u0103n, g\u00ecn gi\u1eef truy\u1ec1n th\u1ed1ng, tr\u00ec ph\u00e1p, tr\u00ec lu\u1eadt, tr\u00ec ph\u00e1p y\u1ebfu. T\u00f4i t\u1ef1 th\u00e2n nghe t\u1eeb mi\u1ec7ng nh\u1eefng v\u1ecb Th\u01b0\u1ee3ng t\u1ecda \u1ea5y, t\u1ef1 th\u00e2n l\u00e3nh th\u1ecd, nh\u01b0 v\u1eady l\u00e0 Ph\u00e1p, nh\u01b0 v\u1eady l\u00e0 Lu\u1eadt, nh\u01b0 v\u1eady l\u00e0 l\u1eddi d\u1ea1y c\u1ee7a v\u1ecb \u00d0\u1ea1o S\u01b0”. N\u00e0y c\u00e1c T\u1ef7-kheo, c\u00e1c Ng\u01b0\u01a1i kh\u00f4ng n\u00ean t\u00e1n th\u00e1n, kh\u00f4ng n\u00ean h\u1ee7y b\u00e1ng l\u1eddi n\u00f3i c\u1ee7a T\u1ef7-kheo \u1ea5y. Kh\u00f4ng t\u00e1n th\u00e1n, kh\u00f4ng h\u1ee7y b\u00e1ng, m\u1ed7i m\u1ed7i ch\u1eef, m\u1ed7i m\u1ed7i c\u00e2u, ph\u1ea3i \u0111\u01b0\u1ee3c h\u1ecdc h\u1ecfi k\u1ef9 l\u01b0\u1ee1ng v\u00e0 \u0111em so s\u00e1nh v\u1edbi Kinh, \u0111em \u0111\u1ed1i chi\u1ebfu v\u1edbi Lu\u1eadt. Khi \u0111em so s\u00e1nh v\u1edbi Kinh, \u0111\u1ed1i chi\u1ebfu v\u1edbi Lu\u1eadt, v\u00e0 n\u1ebfu ch\u00fang kh\u00f4ng ph\u00f9 h\u1ee3p v\u1edbi Kinh, kh\u00f4ng t\u01b0\u01a1ng \u1ee9ng v\u1edbi Lu\u1eadt, th\u1eddi c\u00e1c Ng\u01b0\u01a1i c\u00f3 th\u1ec3 k\u1ebft lu\u1eadn: “Ch\u1eafc ch\u1eafn nh\u1eefng l\u1eddi n\u00e0y kh\u00f4ng ph\u1ea3i l\u00e0 l\u1eddi Th\u1ebf T\u00f4n v\u00e0 T\u1ef7-kheo \u1ea5y \u0111\u00e3 th\u1ecd gi\u00e1o sai l\u1ea7m”. V\u00e0, n\u00e0y c\u00e1c T\u1ef7-kheo, c\u00e1c Ng\u01b0\u01a1i h\u00e3y t\u1eeb b\u1ecf ch\u00fang. Khi \u0111em so s\u00e1nh v\u1edbi Kinh, \u0111em \u0111\u1ed1i chi\u1ebfu v\u1edbi Lu\u1eadt, n\u1ebfu ch\u00fang ph\u00f9 h\u1ee3p v\u1edbi Kinh, t\u01b0\u01a1ng \u1ee9ng v\u1edbi Lu\u1eadt, th\u1eddi c\u00e1c Ng\u01b0\u01a1i c\u00f3 th\u1ec3 k\u1ebft lu\u1eadn: “Ch\u1eafc ch\u1eafn nh\u1eefng l\u1eddi \u1ea5y ph\u1ea3i l\u00e0 l\u1eddi d\u1ea1y c\u1ee7a Th\u1ebf T\u00f4n v\u00e0 T\u1ef7-kheo \u1ea5y \u0111\u00e3 th\u1ecd gi\u00e1o ch\u01a1n ch\u00e1nh”. N\u00e0y c\u00e1c T\u1ef7-kheo, nh\u01b0 v\u1eady l\u00e0 \u00d0\u1ea1i gi\u00e1o ph\u00e1p th\u1ee9 ba, c\u00e1c Ng\u01b0\u01a1i h\u00e3y th\u1ecd tr\u00ec.<\/p>\n

11. N\u00e0y c\u00e1c T\u1ef7-kheo, c\u00f3 th\u1ec3 c\u00f3 T\u1ef7-kheo n\u00f3i: “T\u1ea1i tr\u00fa x\u1ee9 kia, c\u00f3 m\u1ed9t v\u1ecb Th\u01b0\u1ee3ng t\u1ecda, v\u1ecb n\u00e0y l\u00e0 b\u1eadc \u0111a v\u0103n, g\u00ecn gi\u1eef truy\u1ec1n th\u1ed1ng, tr\u00ec ph\u00e1p, tr\u00ec lu\u1eadt, tr\u00ec ph\u00e1p y\u1ebfu. T\u00f4i t\u1ef1 th\u00e2n nghe t\u1eeb Th\u01b0\u1ee3ng t\u1ecda, t\u1ef1 th\u00e2n l\u00e3nh th\u1ecd; nh\u01b0 v\u1eady l\u00e0 Ph\u00e1p, nh\u01b0 v\u1eady l\u00e0 Lu\u1eadt, nh\u01b0 v\u1eady l\u00e0 l\u1eddi d\u1ea1y c\u1ee7a v\u1ecb \u00d0\u1ea1o S\u01b0”. N\u00e0y c\u00e1c T\u1ef7-kheo, c\u00e1c Ng\u01b0\u01a1i kh\u00f4ng n\u00ean t\u00e1n th\u00e1n, kh\u00f4ng n\u00ean h\u1ee7y b\u00e1ng l\u1eddi n\u00f3i c\u1ee7a T\u1ef7-kheo \u1ea5y. Kh\u00f4ng t\u00e1n th\u00e1n, kh\u00f4ng h\u1ee7y b\u00e1ng, m\u1ed7i m\u1ed7i ch\u1eef, m\u1ed7i m\u1ed7i c\u00e2u, c\u1ea7n ph\u1ea3i \u0111\u01b0\u1ee3c h\u1ecdc h\u1ecfi k\u1ef9 l\u01b0\u1ee1ng v\u00e0 \u0111em so s\u00e1nh v\u1edbi Kinh, \u0111\u1ed1i chi\u1ebfu v\u1edbi Lu\u1eadt. Khi \u0111em so s\u00e1nh v\u1edbi Kinh, \u0111\u1ed1i chi\u1ebfu v\u1edbi Lu\u1eadt, v\u00e0 n\u1ebfu ch\u00fang kh\u00f4ng ph\u00f9 h\u1ee3p v\u1edbi Kinh, kh\u00f4ng t\u01b0\u01a1ng \u1ee9ng v\u1edbi Lu\u1eadt, th\u1eddi c\u00e1c ng\u01b0\u01a1i c\u00f3 th\u1ec3 k\u1ebft lu\u1eadn: “Ch\u1eafc ch\u1eafn nh\u1eefng l\u1eddi n\u00e0y kh\u00f4ng ph\u1ea3i l\u00e0 l\u1eddi c\u1ee7a Th\u1ebf T\u00f4n, v\u00e0 T\u1ef7-kheo \u1ea5y \u0111\u00e3 th\u1ecd gi\u00e1o sai l\u1ea7m”. V\u00e0 n\u00e0y c\u00e1c T\u1ef7-kheo, c\u00e1c Ng\u01b0\u01a1i h\u00e3y t\u1eeb b\u1ecf ch\u00fang. Khi \u0111em so s\u00e1nh v\u1edbi Kinh, \u0111em \u0111\u1ed1i chi\u1ebfu v\u1edbi Lu\u1eadt, n\u1ebfu ch\u00fang ph\u00f9 h\u1ee3p v\u1edbi Kinh, t\u01b0\u01a1ng \u1ee9ng v\u1edbi Lu\u1eadt, th\u1eddi c\u00e1c ng\u01b0\u01a1i c\u00f3 th\u1ec3 k\u1ebft lu\u1eadn: “Ch\u1eafc ch\u1eafn nh\u1eefng l\u1eddi \u1ea5y ph\u1ea3i l\u00e0 l\u1eddi d\u1ea1y c\u1ee7a Th\u1ebf T\u00f4n v\u00e0 T\u1ef7-kheo \u1ea5y \u0111\u00e3 th\u1ecd gi\u00e1o ch\u01a1n ch\u00e1nh”. N\u00e0y c\u00e1c T\u1ef7-kheo, nh\u01b0 v\u1eady l\u00e0 \u00d0\u1ea1i gi\u00e1o ph\u00e1p th\u1ee9 t\u01b0, c\u00e1c Ng\u01b0\u01a1i h\u00e3y th\u1ecd tr\u00ec.<\/p>\n

N\u00e0y c\u00e1c T\u1ef7-kheo, b\u1ed1n \u00d0\u1ea1i gi\u00e1o ph\u00e1p n\u00e0y, c\u00e1c Ng\u01b0\u01a1i h\u00e3y th\u1ecd tr\u00ec.<\/p>\n

12. Trong khi Th\u1ebf T\u00f4n \u1edf t\u1ea1i Bhoganagara, ph\u00e1p tho\u1ea1i n\u00e0y \u0111\u01b0\u1ee3c gi\u1ea3ng cho ch\u00fang T\u1ef7-kheo:<\/p>\n

– \u00d0\u00e2y l\u00e0 Gi\u1edbi, \u0111\u00e2y l\u00e0 \u00d0\u1ecbnh, \u0111\u00e2y l\u00e0 Tu\u1ec7, \u00d0\u1ecbnh c\u00f9ng tu v\u1edbi Gi\u1edbi s\u1ebd \u0111\u01b0a \u0111\u1ebfn qu\u1ea3 v\u1ecb l\u1edbn, l\u1ee3i \u00edch l\u1edbn. Tu\u1ec7 c\u00f9ng tu v\u1edbi \u00d0\u1ecbnh s\u1ebd \u0111\u01b0a \u0111\u1ebfn qu\u1ea3 v\u1ecb l\u1edbn, l\u1ee3i \u00edch l\u1edbn. T\u00e2m c\u00f9ng tu v\u1edbi Tu\u1ec7 s\u1ebd \u0111\u01b0a \u0111\u1ebfn gi\u1ea3i tho\u00e1t ho\u00e0n to\u00e0n c\u00e1c m\u00f3n l\u1eadu ho\u1eb7c, t\u1ee9c l\u00e0 d\u1ee5c l\u1eadu, h\u1eefu l\u1eadu (tri ki\u1ebfn l\u1eadu), v\u00f4 minh l\u1eadu.<\/p>\n

13. R\u1ed3i Th\u1ebf T\u00f4n, sau khi \u1edf t\u1ea1i Bhoganagara cho \u0111\u1ebfn khi Ng\u00e0i xem l\u00e0 v\u1eeba \u0111\u1ee7, li\u1ec1n b\u1ea3o t\u00f4n gi\u1ea3 Ananda:<\/p>\n

– N\u00e0y Ananda, ch\u00fang ta s\u1ebd \u0111i \u0111\u1ebfn P\u00e0v\u00e0.<\/p>\n

– Xin v\u00e2ng, b\u1ea1ch Th\u1ebf T\u00f4n!<\/p>\n

T\u00f4n gi\u1ea3 Ananda v\u00e2ng l\u1eddi Th\u1ebf T\u00f4n. V\u00e0 Th\u1ebf T\u00f4n c\u00f9ng v\u1edbi \u0111\u1ea1i ch\u00fang T\u1ef7-kheo \u0111i \u0111\u1ebfn P\u00e0v\u00e0, t\u1ea1i v\u01b0\u1eddn xo\u00e0i c\u1ee7a Cunda, m\u1ed9t ng\u01b0\u1eddi th\u1ee3 s\u1eaft.<\/p>\n

14. Th\u1ee3 s\u1eaft Cunda nghe: “Nay Th\u1ebf T\u00f4n \u0111\u00e3 \u0111\u1ebfn P\u00e0v\u00e0 v\u00e0 hi\u1ec7n \u0111ang \u1edf trong v\u01b0\u1eddn xo\u00e0i c\u1ee7a ta”. R\u1ed3i th\u1ee3 s\u1eaft Cunda \u0111\u1ebfn t\u1ea1i ch\u1ed7 Th\u1ebf T\u00f4n, khi \u0111\u1ebfn xong li\u1ec1n \u0111\u1ea3nh l\u1ec5 Ng\u00e0i v\u00e0 ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean. V\u00e0 Th\u1ebf T\u00f4n thuy\u1ebft ph\u00e1p cho th\u1ee3 s\u1eaft Cunda \u0111ang ng\u1ed3i m\u1ed9t b\u00ean, kh\u00edch l\u1ec7, l\u00e0m cho ph\u1ea5n kh\u1edfi, khi\u1ebfn t\u00e2m hoan h\u1ef7.<\/p>\n

15. V\u00e0 th\u1ee3 s\u1eaft Cunda, sau khi \u0111\u01b0\u1ee3c Th\u1ebf T\u00f4n thuy\u1ebft ph\u00e1p, kh\u00edch l\u1ec7, l\u00e0m cho ph\u1ea5n kh\u1edfi, khi\u1ebfn t\u00e2m hoa h\u1ef7, li\u1ec1n b\u1ea1ch Th\u1ebf T\u00f4n: “B\u1ea1ch Th\u1ebf T\u00f4n, mong Th\u1ebf T\u00f4n nh\u1eadn l\u1eddi m\u1eddi c\u1ee7a con ng\u00e0y mai \u0111\u1ebfn d\u00f9ng c\u01a1m v\u1edbi ch\u00fang T\u1ef7-kheo”. Th\u1ebf T\u00f4n im l\u1eb7ng nh\u1eadn l\u1eddi.<\/p>\n

16. Th\u1ee3 s\u1eaft Cunda, sau khi bi\u1ebft Th\u1ebf T\u00f4n \u0111\u00e3 nh\u1eadn l\u1eddi, li\u1ec1n t\u1eeb ch\u1ed7 ng\u1ed3i \u0111\u1ee9ng d\u1eady, \u0111\u1ea3nh l\u1ec5 Ng\u00e0i, th\u00e2n ph\u00eda h\u1eefu h\u01b0\u1edbng v\u1ec1 Ng\u00e0i v\u00e0 t\u1eeb bi\u1ec7t.<\/p>\n

17. V\u00e0 th\u1ee3 s\u1eaft Cunda, sau khi \u0111\u00eam \u0111\u00e3 m\u00e3n, li\u1ec1n cho s\u1eeda so\u1ea1n t\u1ea1i nh\u00e0 c\u00e1c m\u00f3n \u0103n th\u01b0\u1ee3ng v\u1ecb, lo\u1ea1i c\u1ee9ng v\u00e0 lo\u1ea1i m\u1ec1m v\u00e0 nhi\u1ec1u th\u1ee9 S\u00f9kara-maddave (m\u1ed9t lo\u1ea1i m\u1ed9c nh\u0129), v\u00e0 b\u00e1o tin cho Th\u1ebf T\u00f4n: “B\u1ea1ch Th\u1ebf T\u00f4n, gi\u1edd \u0111\u00e3 \u0111\u1ebfn, c\u01a1m \u0111\u00e3 s\u1eb5n s\u00e0ng”.<\/p>\n

18. V\u00e0 Th\u1ebf T\u00f4n bu\u1ed5i s\u00e1ng \u0111\u1eafp y, mang theo y b\u00e1t, c\u00f9ng v\u1edbi ch\u00fang T\u1ef7-kheo \u0111\u1ebfn nh\u00e0 th\u1ee3 s\u1eaft Cunda, khi \u0111\u1ebfn xong li\u1ec1n ng\u1ed3i tr\u00ean ch\u1ed7 \u0111\u00e3 so\u1ea1n s\u1eb5n. Sau khi ng\u1ed3i. Th\u1ebf T\u00f4n n\u00f3i v\u1edbi th\u1ee3 s\u1eaft Cunda:<\/p>\n

– N\u00e0y Cunda, lo\u1ea1i m\u1ed9c nh\u0129 \u0111\u00e3 so\u1ea1n s\u1eb5n, h\u00e3y d\u1ecdn cho ta. C\u00f2n c\u00e1c m\u00f3n \u0103n kh\u00e1c \u0111\u00e3 so\u1ea1n s\u1eb5n, lo\u1ea1i c\u1ee9ng v\u00e0 lo\u1ea1i m\u1ec1m, h\u00e3y d\u1ecdn cho ch\u00fang T\u1ef7-kheo.<\/p>\n

– Xin v\u00e2ng, b\u1ea1ch Th\u1ebf T\u00f4n!<\/p>\n

Th\u1ee3 s\u1eaft Cunda v\u00e2ng l\u1eddi Th\u1ebf T\u00f4n, d\u1ecdn cho Th\u1ebf T\u00f4n c\u00e1c m\u00f3n m\u1ed9c nh\u0129 \u0111\u00e3 so\u1ea1n s\u1eb5n, v\u00e0 d\u1ecdn cho ch\u00fang T\u1ef7-kheo c\u00e1c m\u00f3n \u0103n kh\u00e1c, lo\u1ea1i c\u1ee9ng v\u00e0 lo\u1ea1i m\u1ec1m.<\/p>\n

19. R\u1ed3i Th\u1ebf T\u00f4n n\u00f3i v\u1edbi th\u1ee3 s\u1eaft Cunda:<\/p>\n

– N\u00e0y Cunda, m\u00f3n \u0103n m\u1ed9c nh\u0129 c\u00f2n l\u1ea1i. Ng\u01b0\u01a1i h\u00e3y \u0111em ch\u00f4n v\u00e0o m\u1ed9t l\u1ed7. N\u00e0y Cunda, Ta kh\u00f4ng th\u1ea5y m\u1ed9t ai \u1edf c\u00f5i Tr\u1eddi, c\u00f5i Ng\u01b0\u1eddi, \u1edf Ma gi\u1edbi, \u1edf Ph\u1ea1m thi\u00ean gi\u1edbi, kh\u00f4ng m\u1ed9t ng\u01b0\u1eddi n\u00e0o trong ch\u00fang Sa-m\u00f4n v\u00e0 ch\u00fang B\u00e0-la-m\u00f4n, gi\u1eefa nh\u1eefng Thi\u00ean, Nh\u00e2n, \u0103n m\u00f3n m\u1ed9c nh\u0129 n\u00e0y m\u00e0 c\u00f3 th\u1ec3 ti\u00eau h\u00f3a \u0111\u01b0\u1ee3c, tr\u1eeb Nh\u01b0 Lai.<\/p>\n

– Xin v\u00e2ng, b\u1ea1ch Th\u1ebf T\u00f4n!<\/p>\n

Th\u1ee3 s\u1eaft Cunda v\u00e2ng theo Th\u1ebf T\u00f4n, \u0111em ch\u00f4n m\u00f3n \u0103n m\u1ed9c nh\u0129 c\u00f2n l\u1ea1i v\u00e0o m\u1ed9t l\u1ed7, \u0111i \u0111\u1ebfn ch\u1ed7 Th\u1ebf T\u00f4n, \u0111\u1ea3nh l\u1ec5 Ng\u00e0i v\u00e0 ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean. R\u1ed3i Th\u1ebf T\u00f4n thuy\u1ebft ph\u00e1p cho th\u1ee3 s\u1eaft Cunda \u0111ang ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean, kh\u00edch l\u1ec7, l\u00e0m cho ph\u1ea5n kh\u1edfi, khi\u1ebfn t\u00e2m hoan h\u1ef7 r\u1ed3i t\u1eeb ch\u1ed7 ng\u1ed3i \u0111\u1ee9ng d\u1eady v\u00e0 ra \u0111i.<\/p>\n

20. Sau khi d\u00f9ng c\u01a1m c\u1ee7a th\u1ee3 s\u1eaft Cunda, Th\u1ebf T\u00f4n b\u1ecb nhi\u1ec5m b\u1ec7nh n\u1eb7ng, b\u1ec7nh l\u1ef5 huy\u1ebft, \u0111au \u0111\u1edbn g\u1ea7n nh\u01b0 \u0111\u1ebfn ch\u1ebft, v\u00e0 Th\u1ebf T\u00f4n ch\u00e1nh ni\u1ec7m t\u1ec9nh gi\u00e1c, nh\u1eabn n\u1ea1i, ch\u1ecbu \u0111\u1ef1ng c\u01a1n b\u1ec7nh.<\/p>\n

R\u1ed3i Th\u1ebf T\u00f4n n\u00f3i v\u1edbi t\u00f4n gi\u1ea3 Ananda:<\/p>\n

– N\u00e0y Ananda, ch\u00fang ta h\u00e3y \u0111i \u0111\u1ebfn Kusin\u00e0ra.<\/p>\n

– Xin v\u00e2ng, b\u1ea1ch Th\u1ebf T\u00f4n!<\/p>\n

T\u00f4n gi\u1ea3 Ananda v\u00e2ng l\u1eddi Th\u1ebf T\u00f4n.<\/p>\n

T\u00f4i nghe: Sau khi d\u00f9ng c\u01a1m t\u1ea1i nh\u00e0 th\u1ee3 s\u1eaft Cunda. C\u01a1n b\u1ec7nh kh\u1ed1c li\u1ec7t b\u1ed7ng kh\u1edfi l\u00ean, g\u1ea7n nh\u01b0 ch\u1ebft \u0111\u1ebfn n\u01a1i. Sau khi c\u00f9ng m\u00f3n \u0103n lo\u1ea1i m\u1ed9c nh\u0129. K\u1ecbch b\u1ec7nh kh\u1edfi l\u00ean n\u01a1i b\u1eadc \u00d0\u1ea1o S\u01b0. \u00d0i\u1ec1u ph\u1ee5c b\u1ec7nh ho\u1ea1n, Th\u1ebf T\u00f4n d\u1ea1y r\u1eb1ng: “Ta \u0111i \u0111\u1ebfn th\u00e0nh Kusin\u00e0ra”.<\/p>\n

21. R\u1ed3i Th\u1ebf T\u00f4n b\u01b0\u1edbc xu\u1ed1ng \u0111\u01b0\u1eddng, \u0111\u1ebfn m\u1ed9t g\u1ed1c c\u00e2y v\u00e0 n\u00f3i v\u1edbi T\u00f4n gi\u1ea3 Ananda:<\/p>\n

– N\u00e0y Ananda, h\u00e3y x\u1ebfp t\u01b0 \u00e1o Sangh\u00e0ti. Ta c\u1ea3m th\u1ea5y m\u1ec7t m\u1ecfi v\u00e0 mu\u1ed1n ng\u1ed3i ngh\u1ec9, n\u00e0y Ananda.<\/p>\n

– Xin v\u00e2ng, b\u1ea1ch Th\u1ebf T\u00f4n!<\/p>\n

T\u00f4n gi\u1ea3 Ananda v\u00e2ng l\u1eddi Th\u1ebf T\u00f4n v\u00e0 x\u1ebfp t\u01b0 \u00e1o Sangh\u00e0ti l\u1ea1i.<\/p>\n

22. Th\u1ebf T\u00f4n ng\u1ed3i tr\u00ean ch\u1ed7 \u0111\u00e3 so\u1ea1n s\u1eb5n, v\u00e0 n\u00f3i v\u1edbi T\u00f4n gi\u1ea3 Ananda:<\/p>\n

– N\u00e0y Ananda, h\u00e3y \u0111em n\u01b0\u1edbc cho Ta. N\u00e0y Ananda, Ta nay \u0111ang kh\u00e1t v\u00e0 mu\u1ed1n u\u1ed1ng n\u01b0\u1edbc.<\/p>\n

Khi \u0111\u01b0\u1ee3c n\u00f3i v\u1eady, t\u00f4n gi\u1ea3 Ananda b\u1ea1ch Th\u1ebf T\u00f4n:<\/p>\n

– B\u1ea1ch Th\u1ebf T\u00f4n, v\u1eeba m\u1edbi c\u00f3 kho\u1ea3ng n\u0103m tr\u0103m c\u1ed7 xe ch\u1ea1y qua. Do b\u00e1nh xe khu\u1ea5y l\u00ean, n\u01b0\u1edbc tr\u1edf th\u00e0nh n\u00f4ng c\u1ea1n, khu\u1ea5y \u0111\u1ed9ng v\u00e0 v\u1ea9n \u0111\u1ee5c. B\u1ea1ch Th\u1ebf T\u00f4n, s\u00f4ng Kakutth\u00e0 kh\u00f4ng xa \u1edf \u0111\u00e2y, n\u01b0\u1edbc thu\u1ea7n t\u1ecbnh, d\u1ec5 ch\u1ecbu, m\u00e1t m\u1ebb, trong s\u00e1ng, d\u1ec5 \u0111\u1ebfn v\u00e0 kh\u1ea3 \u00e1i. T\u1ea1i \u0111\u00f3, Th\u1ebf T\u00f4n c\u00f3 th\u1ec3 u\u1ed1ng n\u01b0\u1edbc v\u00e0 l\u00e0m d\u1ecbu m\u00e1t ch\u00e2n tay.<\/p>\n

23. L\u1ea7n th\u1ee9 hai, Th\u1ebf T\u00f4n n\u00f3i v\u1edbi t\u00f4n gi\u1ea3 Ananda:<\/p>\n

– N\u00e0y Ananda, h\u00e3y \u0111em n\u01b0\u1edbc u\u1ed1ng cho Ta. N\u00e0y Ananda, Ta nay \u0111ang kh\u00e1t v\u00e0 mu\u1ed1n u\u1ed1ng n\u01b0\u1edbc.<\/p>\n

L\u1ea7n th\u1ee9 hai t\u00f4n gi\u1ea3 Ananda b\u1ea1ch Th\u1ebf T\u00f4n:<\/p>\n

– B\u1ea1ch Th\u1ebf T\u00f4n, v\u1eeba m\u1edbi c\u00f3 kho\u1ea3ng n\u0103m tr\u0103m c\u1ed7 xe ch\u1ea1y qua. Do b\u00e1nh xe khu\u1ea5y l\u00ean, n\u01b0\u1edbc tr\u1edf th\u00e0nh n\u00f4ng c\u1ea1n, khu\u1ea5y \u0111\u1ed9ng v\u00e0 v\u1ea9n \u0111\u1ee5c. B\u1ea1ch Th\u1ebf T\u00f4n, s\u00f4ng Kakutth\u00e0 kh\u00f4ng xa \u1edf \u0111\u00e2y, n\u01b0\u1edbc thu\u1ea7n t\u1ecbnh, d\u1ec5 ch\u1ecbu, m\u00e1t m\u1ebb, trong s\u00e1ng, d\u1ec5 \u0111\u1ebfn v\u00e0 kh\u1ea3 \u00e1i. T\u1ea1i \u0111\u00f3, Th\u1ebf T\u00f4n c\u00f3 th\u1ec3 u\u1ed1ng n\u01b0\u1edbc v\u00e0 l\u00e0m d\u1ecbu m\u00e1t ch\u00e2n tay.<\/p>\n

24. L\u1ea7n th\u1ee9 ba, Th\u1ebf T\u00f4n n\u00f3i v\u1edbi t\u00f4n gi\u1ea3 Ananda:<\/p>\n

– N\u00e0y Ananda, h\u00e3y \u0111em n\u01b0\u1edbc u\u1ed1ng cho Ta. N\u00e0y Ananda, Ta nay \u0111ang kh\u00e1t v\u00e0 mu\u1ed1n u\u1ed1ng n\u01b0\u1edbc.<\/p>\n

– Xin v\u00e2ng, b\u1ea1ch Th\u1ebf T\u00f4n!<\/p>\n

T\u00f4n gi\u1ea3 Ananda v\u00e2ng l\u1eddi Th\u1ebf T\u00f4n, l\u1ea5y b\u00e1t v\u00e0 \u0111i \u0111\u1ebfn con s\u00f4ng nh\u1ecf. Con s\u00f4ng \u0111ang ch\u1ea3y n\u00f4ng c\u1ea1n, khu\u1ea5y \u0111\u1ed9ng v\u00e0 v\u1ea9n \u0111\u1ee5c, khi t\u00f4n gi\u1ea3 Ananda \u0111\u1ebfn, li\u1ec1n tr\u1edf th\u00e0nh trong tr\u1ebbo, s\u00e1ng l\u1eb7ng, kh\u00f4ng v\u1ea9n \u0111\u1ee5c.<\/p>\n

25. T\u00f4n gi\u1ea3 Ananda t\u1ef1 ngh\u0129: “Th\u1eadt k\u1ef3 di\u1ec7u thay, th\u1eadt hy h\u1eefu thay th\u1ea7n t\u00fac v\u00e0 uy l\u1ef1c c\u1ee7a Nh\u01b0 Lai. Con s\u00f4ng nh\u1ecf \u0111ang ch\u1ea3y n\u00f4ng c\u1ea1n, khu\u1ea5y \u0111\u1ed9ng v\u00e0 v\u1ea9n \u0111\u1ee5c n\u00e0y, khi ta \u0111\u1ebfn, li\u1ec1n tr\u1edf th\u00e0nh trong tr\u1ebbo, s\u00e1ng l\u1eb7ng v\u00e0 kh\u00f4ng v\u1ea9n \u0111\u1ee5c”. Sau khi d\u00f9ng b\u00e1t l\u1ea5y n\u01b0\u1edbc, t\u00f4n gi\u1ea3 Ananda \u0111\u1ebfn ch\u1ed7 Th\u1ebf T\u00f4n v\u00e0 b\u1ea1ch v\u1edbi Ng\u00e0i:<\/p>\n

– B\u1ea1ch Th\u1ebf T\u00f4n, th\u1eadt l\u00e0 k\u1ef3 di\u1ec7u! B\u1ea1ch Th\u1ebf T\u00f4n th\u1eadt l\u00e0 hy h\u1eefu. B\u1ea1ch Th\u1ebf T\u00f4n, con s\u00f4ng nh\u1ecf \u0111ang ch\u1ea3y n\u00f4ng c\u1ea1n, khu\u1ea5y \u0111\u1ed9ng v\u00e0 v\u1ea9n \u0111\u1ee5c n\u00e0y, khi con \u0111\u1ebfn, li\u1ec1n tr\u1edf th\u00e0nh trong tr\u1ebbo, s\u00e1ng l\u1eb7ng v\u00e0 kh\u00f4ng v\u1ea9n \u0111\u1ee5c. Xin th\u1ec9nh Th\u1ebf T\u00f4n d\u00f9ng n\u01b0\u1edbc. Xin th\u1ec9nh Thi\u1ec7n Th\u1ec7 d\u00f9ng n\u01b0\u1edbc!<\/p>\n

V\u00e0 Th\u1ebf T\u00f4n u\u1ed1ng n\u01b0\u1edbc.<\/p>\n

26. L\u00fac b\u1ea5y gi\u1edd, Pukkusa, d\u00f2ng h\u1ecd Mall\u00e0, \u0111\u1ec7 t\u1eed c\u1ee7a ng\u00e0i Al\u00e0ra K\u00e0l\u00e0ma \u0111ang \u0111i tr\u00ean con \u0111\u01b0\u1eddng t\u1eeb Kusin\u00e0ra \u0111\u1ebfn P\u00e0v\u00e0.<\/p>\n

Pukkusa, d\u00f2ng h\u1ecd Mall\u00e0 th\u1ea5y Th\u1ebf T\u00f4n ng\u1ed3i d\u01b0\u1edbi g\u1ed1c c\u00e2y, li\u1ec1n \u0111\u1ebfn ch\u1ed7 Th\u1ebf T\u00f4n, \u0111\u1ea3nh l\u1ec5 Ng\u00e0i v\u00e0 ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean. Sau khi ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean, Pukkusa, d\u00f2ng h\u1ecd Mall\u00e0, b\u1ea1ch Th\u1ebf T\u00f4n:<\/p>\n

– B\u1ea1ch Th\u1ebf T\u00f4n, th\u1eadt l\u00e0 k\u1ef3 di\u1ec7u, b\u1ea1ch Th\u1ebf T\u00f4n th\u1eadt l\u00e0 hy h\u1eefu, tr\u1ea1ng th\u00e1i tr\u1ea7m t\u0129nh c\u1ee7a m\u1ed9t v\u1ecb xu\u1ea5t gia!<\/p>\n

27. B\u1ea1ch Th\u1ebf T\u00f4n, thu\u1edf x\u01b0a, ng\u00e0i Al\u00e0ra K\u00e0l\u00e0ma \u0111ang \u0111i tr\u00ean \u0111\u01b0\u1eddng. R\u1ed3i ng\u00e0i b\u01b0\u1edbc xu\u1ed1ng \u0111\u01b0\u1eddng v\u00e0 ng\u1ed3i xu\u1ed1ng m\u1ed9t g\u1ed1c c\u00e2y, kh\u00f4ng xa con \u0111\u01b0\u1eddng \u0111\u1ec3 ngh\u1ec9 tr\u01b0a. B\u1ea1ch Th\u1ebf T\u00f4n, l\u00fac \u1ea5y c\u00f3 kho\u1ea3ng n\u0103m tr\u0103m c\u1ed7 xe \u0111i ngang qua g\u1ea7n ng\u00e0i Al\u00e0ra K\u00e0l\u00e0ma. B\u1ea1ch Th\u1ebf T\u00f4n, c\u00f3 m\u1ed9t ng\u01b0\u1eddi \u0111i theo sau l\u01b0ng \u0111o\u00e0n xe \u1ea5y, \u0111\u1ec5n ch\u1ed7 ng\u00e0i Al\u00e0ra K\u00e0l\u00e0ma v\u00e0 n\u00f3i v\u1edbi ng\u00e0i: “T\u00f4n gi\u1ea3 c\u00f3 th\u1ea5y kho\u1ea3ng n\u0103m tr\u0103m c\u1ed7 xe v\u1eeba \u0111i qua kh\u00f4ng?” – “N\u00e0y Hi\u1ec1n gi\u1ea3, ta kh\u00f4ng th\u1ea5y”. – “T\u00f4n gi\u1ea3 c\u00f3 nghe ti\u1ebfng kh\u00f4ng?” – “N\u00e0y Hi\u1ec1n gi\u1ea3, ta kh\u00f4ng nghe ti\u1ebfng”. – “C\u00f3 ph\u1ea3i T\u00f4n gi\u1ea3 \u0111ang ng\u1ee7 kh\u00f4ng?” – “N\u00e0y Hi\u1ec1n gi\u1ea3, kh\u00f4ng ph\u1ea3i ta \u0111ang ng\u1ee7”. – “V\u1eady c\u00f3 ph\u1ea3i T\u00f4n gi\u1ea3 \u0111ang th\u1ee9c t\u1ec9nh?” – “N\u00e0y Hi\u1ec1n gi\u1ea3, ta \u0111ang th\u1ee9c t\u1ec9nh”. – “T\u00f4n gi\u1ea3 \u0111ang th\u1ee9c t\u1ec9nh nh\u01b0ng kh\u00f4ng th\u1ea5y kho\u1ea3ng n\u0103m tr\u0103m c\u1ed7 xe v\u1eeba \u0111i ngang qua g\u1ea7n m\u1ed9t b\u00ean, c\u0169ng kh\u00f4ng nghe th\u1ea5y ti\u1ebfng. B\u1ea1ch T\u00f4n gi\u1ea3, c\u00e1i \u00e1o c\u1ee7a T\u00f4n gi\u1ea3 c\u0169ng b\u1ecb l\u1ea5m b\u1ee5i”. – “N\u00e0y Hi\u1ec1n gi\u1ea3, ph\u1ea3i, \u00e1o ta b\u1ecb l\u1ea5m b\u1ee5i”.<\/p>\n

B\u1ea1ch Th\u1ebf T\u00f4n, ng\u01b0\u1eddi \u1ea5y li\u1ec1n t\u1ef1 ngh\u0129: “Th\u1eadt l\u00e0 k\u1ef3 di\u1ec7u, th\u1eadt l\u00e0 hy h\u1eefu s\u1ef1 tr\u1ea7m t\u0129nh c\u1ee7a v\u1ecb xu\u1ea5t gia. Trong khi gi\u00e1c t\u1ec9nh, c\u00f2n th\u1ee9c nh\u01b0ng kh\u00f4ng th\u1ea5y n\u0103m tr\u0103m c\u1ed7 xe v\u1eeba \u0111i ngang qua g\u1ea7n m\u1ed9t b\u00ean, c\u0169ng kh\u00f4ng nghe ti\u1ebfng”. Sau khi t\u1ecf s\u1ef1 th\u00e2m t\u00edn \u0111\u1ed1i v\u1edbi ng\u00e0i Al\u00e0ra K\u00e0l\u00e0ma, v\u1ecb \u1ea5y t\u1eeb bi\u1ec7t.<\/p>\n

28. – N\u00e0y Pukkusa, nh\u00e0 ng\u01b0\u01a1i ngh\u0129 th\u1ebf n\u00e0o? C\u00e1i g\u00ec kh\u00f3 l\u00e0m h\u01a1n, c\u00e1i g\u00ec kh\u00f3 th\u1ef1c hi\u1ec7n h\u01a1n? M\u1ed9t ng\u01b0\u1eddi trong khi gi\u00e1c t\u1ec9nh, c\u00f2n th\u1ee9c m\u00e0 kh\u00f4ng th\u1ea5y n\u0103m tr\u0103m c\u1ed7 xe v\u1eeba \u0111i ngang qua g\u1ea7n m\u1ed9t b\u00ean, c\u0169ng kh\u00f4ng nghe ti\u1ebfng. Hay m\u1ed9t ng\u01b0\u1eddi \u0111ang gi\u00e1c t\u1ec9nh, c\u00f2n th\u1ee9c, trong khi tr\u1eddi \u0111ang m\u01b0a, m\u01b0a t\u1ea7m t\u00e3 \u00e0o \u00e0o, trong khi \u0111i\u1ec7n quang ch\u1edbp l\u00f2a, s\u1ea5m s\u00e9t vang \u0111\u1ed9ng, m\u00e0 kh\u00f4ng th\u1ea5y, c\u0169ng kh\u00f4ng nghe ti\u1ebfng?<\/p>\n

29. – B\u1ea1ch Th\u1ebf T\u00f4n, n\u00f3i g\u00ec \u0111\u1ebfn n\u0103m tr\u0103m c\u1ed7 xe n\u00e0y, cho \u0111\u1ebfn ho\u1eb7c s\u00e1u tr\u0103m, ho\u1eb7c b\u1ea3y tr\u0103m, ho\u1eb7c t\u00e1m tr\u0103m, ho\u1eb7c ch\u00edn tr\u0103m, ho\u1eb7c m\u1ed9t ng\u00e0n, cho \u0111\u1ebfn tr\u0103m ng\u00e0n c\u1ed7 xe, c\u0169ng kh\u00f4ng th\u1ec3 so s\u00e1nh \u0111\u01b0\u1ee3c. Th\u1eadt kh\u00f3 l\u00e0m h\u01a1n, kh\u00f3 th\u1ef1c hi\u1ec7n h\u01a1n, m\u1ed9t ng\u01b0\u1eddi \u0111ang gi\u00e1c t\u1ec9nh, c\u00f2n th\u1ee9c, trong khi tr\u1eddi \u0111ang m\u01b0a, m\u01b0a t\u1ea7m t\u00e3 \u00e0o \u00e0o, trong khi \u0111i\u1ec7n quang ch\u1edbp l\u00f2a, s\u1ea5m s\u00e9t vang \u0111\u1ed9ng, m\u00e0 kh\u00f4ng th\u1ea5y c\u0169ng kh\u00f4ng nghe ti\u1ebfng.<\/p>\n

30. – N\u00e0y Pukkusa, m\u1ed9t th\u1eddi, Ta \u1edf Atum\u00e0, t\u1ea1i nh\u00e0 \u0111\u1eadp l\u00faa. L\u00fac b\u1ea5y gi\u1edd tr\u1eddi m\u01b0a, m\u01b0a t\u1ea7m t\u00e3 \u00e0o \u00e0o, \u0111i\u1ec7n quang ch\u1edbp l\u00f2a, s\u1ea5m s\u00e9t vang \u0111\u1ed9ng, c\u00f3 hai anh em n\u00f4ng phu, v\u00e0 b\u1ed1n con b\u00f2 \u0111\u1ef1c b\u1ecb s\u00e9t \u0111\u00e1nh ch\u1ebft. N\u00e0y Pukkusa, m\u1ed9t s\u1ed1 \u0111\u00f4ng ng\u01b0\u1eddi t\u1eeb Atum\u00e0 \u0111i ra \u0111\u1ebfn t\u1ea1i ch\u1ed7 hai anh em n\u00f4ng phu v\u00e0 b\u1ed1n con b\u00f2 \u0111\u1ef1c b\u1ecb s\u00e9t \u0111\u00e1nh ch\u1ebft…<\/p>\n

31. N\u00e0y Pukkusa, l\u00fac b\u1ea5y gi\u1edd Ta t\u1eeb nh\u00e0 \u0111\u1eadp l\u00faa \u0111i ra v\u00e0 \u0111i qua \u0111i l\u1ea1i ngo\u00e0i tr\u1eddi, tr\u01b0\u1edbc c\u1eeda nh\u00e0 \u0111\u1eadp l\u00faa, N\u00e0y Pukkusa, c\u00f3 m\u1ed9t ng\u01b0\u1eddi t\u1eeb n\u01a1i \u0111\u00e1m \u0111\u00f4ng \u1ea5y \u0111i ra, \u0111\u1ebfn ch\u1edd Ta, \u0111\u1ea3nh l\u1ec5 v\u00e0 \u0111\u1ee9ng m\u1ed9t b\u00ean. V\u00e0 Ta n\u00f3i v\u1edbi ng\u01b0\u1eddi \u1ea5y \u0111ang \u0111\u1ee9ng m\u1ed9t b\u00ean:<\/p>\n

32: – “N\u00e0y Hi\u1ec1n gi\u1ea3, v\u00ec sao c\u00f3 s\u1ed1 \u0111\u00f4ng ng\u01b0\u1eddi t\u1ee5 h\u1ecdp nh\u01b0 v\u1eady?” – B\u1ea1ch Th\u1ebf T\u00f4n v\u1eeba r\u1ed3i tr\u1eddi \u0111ang m\u01b0a, m\u01b0a t\u1ea7m t\u00e3 \u00e0o \u00e0o, \u0111i\u1ec7n quang ch\u1edbp l\u00f2a, s\u1ea5m s\u00e9t vang \u0111\u1ed9ng, c\u00f3 hai anh em n\u00f4ng phu, v\u00e0 b\u1ed1n con b\u00f2 \u0111\u1ef1c b\u1ecb s\u00e9t \u0111\u00e1nh ch\u1ebft. Do v\u1eady m\u00e0 c\u00f3 s\u1ed1 \u0111\u00f4ng ng\u01b0\u1eddi \u1ea5y t\u1ee5 h\u1ecdp t\u1ea1i \u0111\u00e2y. B\u1ea1ch Th\u1ebf T\u00f4n, l\u00fac \u1ea5y Ng\u00e0i \u1edf t\u1ea1i ch\u1ed7 n\u00e0o?” – “N\u00e0y Hi\u1ec1n gi\u1ea3, l\u00fac \u1ea5y Ta \u1edf t\u1ea1i \u0111\u00e2y”. “B\u1ea1ch Th\u1ebf T\u00f4n, Ng\u00e0i kh\u00f4ng th\u1ea5y g\u00ec c\u1ea3 sao?” – “N\u00e0y Hi\u1ec1n gi\u1ea3, Ta kh\u00f4ng th\u1ea5y g\u00ec”. – “B\u1ea1ch Th\u1ebf T\u00f4n, Ng\u00e0i kh\u00f4ng nghe ti\u1ebfng g\u00ec c\u1ea3 sao?” – “N\u00e0y Hi\u1ec1n gi\u1ea3, Ta kh\u00f4ng nghe ti\u1ebfng g\u00ec?” – “B\u1ea1ch Th\u1ebf T\u00f4n, c\u00f3 ph\u1ea3i Ng\u00e0i \u0111ang ng\u1ee7, ph\u1ea3i kh\u00f4ng?” – “N\u00e0y Hi\u1ec1n gi\u1ea3, kh\u00f4ng ph\u1ea3i ta \u0111ang ng\u1ee7”. – “B\u1ea1ch Th\u1ebf T\u00f4n, c\u00f3 ph\u1ea3i Ng\u00e0i \u0111ang t\u1ec9nh th\u1ee9c ph\u1ea3i kh\u00f4ng?” – “N\u00e0y Hi\u1ec1n gi\u1ea3, ph\u1ea3i”. – “B\u1ea1ch Th\u1ebf T\u00f4n, Ng\u00e0i \u0111ang t\u1ec9nh th\u1ee9c, nh\u01b0ng trong khi tr\u1eddi m\u01b0a, m\u01b0a t\u1ea7m t\u00e3 \u00e0o \u00e0o, \u0111i\u1ec7n quang ch\u1edbp l\u00f2a, s\u1ea5m s\u00e9t vang \u0111\u1ed9ng, c\u00f3 hai anh em n\u00f4ng phu v\u00e0 b\u1ed1n con b\u00f2 \u0111\u1ef1c b\u1ecb s\u00e9t \u0111\u00e1nh ch\u1ebft, nh\u01b0ng Ng\u00e0i kh\u00f4ng th\u1ea5y, c\u0169ng kh\u00f4ng nghe g\u00ec”. – N\u00e0y Hi\u1ec1n gi\u1ea3, ph\u1ea3i nh\u01b0 v\u1eady”.<\/p>\n

33. N\u00e0y Pukkusa, ng\u01b0\u1eddi \u1ea5y li\u1ec1n t\u1ef1 ngh\u0129: “Th\u1eadt l\u00e0 k\u1ef3 di\u1ec7u, th\u1eadt l\u00e0 hy h\u1eefu s\u1ef1 tr\u1ea7m l\u1eb7ng c\u1ee7a v\u1ecb xu\u1ea5t gia, khi th\u1ee9c t\u1ec9nh, d\u1ea7u c\u00f3 m\u01b0a t\u1ea7m t\u00e3 \u00e0o \u00e0o, \u0111i\u1ec7n quang ch\u00f3i l\u00f2a, s\u1ea5m s\u00e9t vang \u0111\u1ed9ng, c\u00f3 hai anh em n\u00f4ng phu v\u00e0 b\u1ed1n con b\u00f2 \u0111\u1ef1c b\u1ecb s\u00e9t \u0111\u00e1nh ch\u1ebft m\u00e0 kh\u00f4ng th\u1ea5y g\u00ec, kh\u00f4ng nghe g\u00ec h\u1ebft”. Sau khi n\u00f3i l\u00ean l\u00f2ng tin t\u01b0\u1edfng \u1edf n\u01a1i Ta, ng\u01b0\u1eddi \u1ea5y \u0111\u1ea3nh l\u1ec5 Ta, th\u00e2n ph\u00eda h\u1eefu h\u01b0\u1edbng v\u1ec1 ph\u00eda Ta v\u00e0 t\u1eeb bi\u1ec7t.<\/p>\n

34. Khi \u0111\u01b0\u1ee3c n\u00f3i v\u1eady, Pukkusa, d\u00f2ng h\u1ecd Mall\u00e0 b\u1ea1ch Th\u1ebf T\u00f4n:<\/p>\n

– B\u1ea1ch Th\u1ebf T\u00f4n, s\u1ef1 tin t\u01b0\u1edfng c\u1ee7a con \u0111\u1ed1i v\u1edbi ng\u00e0i Al\u00e0ra, K\u00e0l\u00e0ma, nay con \u0111em r\u1ea3i r\u1eafc tr\u01b0\u1edbc lu\u1ed3ng gi\u00f3 l\u1edbn, nay con \u0111em th\u1ea3 tr\u00f4i v\u00e0o d\u00f2ng n\u01b0\u1edbc cu\u1ed1n. K\u1ef3 di\u1ec7u thay, b\u1ea1ch Th\u1ebf T\u00f4n! Hy h\u1eefu thay b\u1ea1ch Th\u1ebf T\u00f4n! B\u1ea1ch Th\u1ebf T\u00f4n, 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 b\u1ecb che k\u00edn, ch\u1ec9 \u0111\u01b0\u1eddng cho ng\u01b0\u1eddi 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 Th\u1ebf T\u00f4n d\u00f9ng nhi\u1ec1u ph\u01b0\u01a1ng ti\u1ec7n tr\u00ecnh b\u00e0y. B\u1ea1ch Th\u1ebf T\u00f4n, con xin quy y Th\u1ebf T\u00f4n, quy y Ph\u00e1p v\u00e0 quy y T\u1ef7-kheo T\u0103ng. Mong 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

35. R\u1ed3i Pukkusa, d\u00f2ng h\u1ecd Mall\u00e0 n\u00f3i v\u1edbi m\u1ed9t ng\u01b0\u1eddi kh\u00e1c: “N\u00e0y b\u1ea1n, h\u00e3y \u0111em \u0111\u1ebfn m\u1ed9t c\u1eb7p \u00e1o m\u00e0u kim s\u1eafc, v\u00e0ng ch\u00f3i v\u00e0 s\u1eb5n s\u00e0ng \u0111\u1ec3 m\u1eb7c”. – “T\u00f4n gi\u1ea3, xin v\u00e2ng”. Ng\u01b0\u1eddi \u1ea5y v\u00e2ng l\u1eddi Pukkusa, d\u00f2ng h\u1ecd Mall\u00e0 v\u00e0 \u0111em \u0111\u1ebfn m\u1ed9t c\u1eb7p \u00e1o m\u00e0u kim s\u1eafc, v\u00e0ng ch\u00f3i v\u00e0 s\u1eb5n s\u00e0ng \u0111\u1ec3 m\u1eb7c.<\/p>\n

R\u1ed3i Pukkusa, d\u00f2ng h\u1ecd Mall\u00e0 \u0111em d\u00e2ng m\u1ed9t c\u1eb7p \u00e1o m\u00e0u kim s\u1eafc, v\u00e0ng ch\u00f3i v\u00e0 s\u1eb5n s\u00e0ng \u0111\u1ec3 m\u1eb7c \u1ea5y cho Th\u1ebf T\u00f4n v\u00e0 n\u00f3i:<\/p>\n

– B\u1ea1ch Th\u1ebf T\u00f4n, c\u1eb7p \u00e1o m\u00e0u kim s\u1eafc, v\u00e0ng ch\u00f3i v\u00e0 s\u1eb5n s\u00e0ng \u0111\u1ec3 m\u1eb7c. Mong Th\u1ebf T\u00f4n v\u00ec th\u01b0\u01a1ng x\u00f3t con m\u00e0 th\u00e2u nh\u1eadn cho.<\/p>\n

– N\u00e0y Pukkusa, h\u00e3y \u0111\u1eafp cho Ta m\u1ed9t \u00e1o v\u00e0 \u0111\u1eafp cho Ananda m\u1ed9t \u00e1o.<\/p>\n

– Xin v\u00e2ng, b\u1ea1ch Th\u1ebf T\u00f4n!<\/p>\n

Pukkusa, d\u00f2ng h\u1ecd Mall\u00e0 v\u00e2n l\u1eddi Th\u1ebf T\u00f4n, \u0111\u1eafp m\u1ed9t \u00e1o cho Ng\u00e0i v\u00e0 \u0111\u1eafp m\u1ed9t \u00e1o cho t\u00f4n gi\u1ea3 Ananda.<\/p>\n

36. R\u1ed3i Th\u1ebf T\u00f4n thuy\u1ebft ph\u00e1p cho Pukkusa, ng\u01b0\u1eddi d\u00f2ng h\u1ecd Mall\u00e0, kh\u00edch l\u1ec7, l\u00e0m cho ph\u1ea5n kh\u1edfi, khi\u1ebfn t\u00e2m hoan h\u1ef7. V\u00e0 Pukkusa, ng\u01b0\u1eddi d\u00f2ng h\u1ecd Mall\u00e0, sau khi \u0111\u01b0\u1ee3c Th\u1ebf T\u00f4n thuy\u1ebft ph\u00e1p, kh\u00edch l\u1ec7, l\u00e0m cho ph\u1ea5n kh\u1edfi, khi\u1ebfn t\u00e2m hoan h\u1ef7, li\u1ec1n 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 Th\u1ebf T\u00f4n v\u00e0 t\u1eeb bi\u1ec7t.<\/p>\n

37. Khi Pukkusa, d\u00f2ng h\u1ecd Mall\u00e0 \u0111i ch\u01b0a \u0111\u01b0\u1ee3c bao l\u00e2u, t\u00f4n gi\u1ea3 Ananda \u0111em c\u1eb7p \u00e1o m\u00e0u kim s\u1eafc, v\u00e0ng ch\u00f3i v\u00e0 s\u1eb5n s\u00e0ng \u0111\u1ec3 m\u1eb7c n\u00e0y \u0111\u1eb7t tr\u00ean th\u00e2n Th\u1ebf T\u00f4n, v\u00e0 khi c\u1eb7p \u00e1o n\u00e0y \u0111\u01b0\u1ee3c \u0111\u1eb7t tr\u00ean th\u00e2n Th\u1ebf T\u00f4n, m\u00e0u s\u1eafc s\u00e1ng ch\u00f3i c\u1ee7a \u00e1o nh\u01b0 b\u1ecb lu m\u1edd \u0111i. V\u00e0 T\u00f4n gi\u1ea3 Ananda b\u1ea1ch Th\u1ebf T\u00f4n:<\/p>\n

– B\u1ea1ch Th\u1ebf T\u00f4n, th\u1eadt l\u00e0 k\u1ef3 di\u1ec7u, b\u1ea1ch Th\u1ebf T\u00f4n th\u1eadt l\u00e0 hy h\u1eefu, s\u1ef1 thanh t\u1ecbnh v\u00e0 s\u00e1ng ch\u00f3i m\u00e0u da c\u1ee7a Nh\u01b0 Lai! B\u1ea1ch Th\u1ebf T\u00f4n, khi con \u0111\u1eb7t tr\u00ean th\u00e2n Th\u1ebf T\u00f4n, c\u1eb7p \u00e1o m\u00e0u kim s\u1eafc v\u00e0ng ch\u00f3i v\u00e0 s\u1eb5n s\u00e0ng \u0111\u1ec3 m\u1eb7c n\u00e0y, m\u00e0u s\u1eafc s\u00e1ng ch\u00f3i c\u1ee7a \u00e1o nh\u01b0 b\u1ecb lu m\u1edd \u0111i.<\/p>\n

– Th\u1eadt v\u1eady, n\u00e0y Ananda. N\u00e0y Ananda, c\u00f3 hai tr\u01b0\u1eddng h\u1ee3p, m\u00e0u da c\u1ee7a Nh\u01b0 Lai h\u1ebft s\u1ee9c thanh t\u1ecbnh v\u00e0 s\u00e1ng ch\u00f3i. Th\u1ebf n\u00e0o l\u00e0 hai? N\u00e0y Ananda, trong \u0111\u00eam Nh\u01b0 Lai ch\u1ee9ng v\u00f4 th\u01b0\u1ee3ng Ch\u00e1nh \u00d0\u1eb3ng Gi\u00e1c v\u00e0 trong \u0111\u00eam Nh\u01b0 Lai s\u1eafp di\u1ec7t \u0111\u1ed9, nh\u1eadp Ni\u1ebft-b\u00e0n gi\u1edbi, kh\u00f4ng c\u00f2n d\u01b0 y sanh t\u1eed n\u1eefa. N\u00e0y Ananda, \u0111\u00f3 l\u00e0 hai tr\u01b0\u1eddng h\u1ee3p, m\u00e0u da c\u1ee7a Nh\u01b0 Lai h\u1ebft s\u1ee9c thanh t\u1ecbnh v\u00e0 s\u00e1ng ch\u00f3i.<\/p>\n

38. N\u00e0y Ananda, h\u00f4m nay khi canh cu\u1ed1i c\u00f9ng \u0111\u00e3 m\u00e3n, t\u1ea1i Upavattana \u1edf Kusin\u00e0r\u00e0, trong r\u1eebng S\u00e0la c\u1ee7a d\u00f2ng h\u1ecd Mall\u00e0, gi\u1eefa hai c\u00e2y s\u00e0la song th\u1ecd, Nh\u01b0 Lai s\u1ebd di\u1ec7t \u0111\u1ed9. N\u00e0y Ananda, ch\u00fang ta h\u00e3y \u0111i \u0111\u1ebfn s\u00f4ng Kakutth\u00e0.<\/p>\n

– Xin v\u00e2ng, b\u1ea1ch Th\u1ebf T\u00f4n!<\/p>\n

T\u00f4n gi\u1ea3 Ananda v\u00e2ng l\u1eddi Th\u1ebf T\u00f4n:<\/p>\n

C\u1eb7p \u00e1o kim s\u1eafc n\u00e0y. Pukkusa mang \u0111\u1ebfn. \u00d0\u1eafp \u00e1o kim s\u1eafc n\u00e0y, Da \u00d0\u1ea1o S\u01b0 s\u00e1ng ch\u00f3i.<\/p>\n

39. R\u1ed3i Th\u1ebf T\u00f4n c\u00f9ng v\u1edbi \u0111\u1ea1i ch\u00fang T\u1ef7-kheo \u0111i \u0111\u1ebfn con s\u00f4ng Kakutth\u00e0, xu\u1ed1ng s\u00f4ng t\u1eafm v\u00e0 u\u1ed1ng n\u01b0\u1edbc r\u1ed3i l\u1ed9i qua b\u1edd b\u00ean kia, \u0111i \u0111\u1ebfn r\u1eebng xo\u00e0i v\u00e0 t\u1ea1i \u0111\u00e2y, n\u00f3i v\u1edbi \u0111\u1ea1i \u0111\u1ee9c Cundaka:<\/p>\n

– N\u00e0y Cundaka, h\u00e3y x\u1ebfp \u00e1o Sangh\u00e0ti l\u00e0m b\u1ed1n cho Ta. N\u00e0y Cundaka, Ta nay m\u1ec7t m\u1ecfi, mu\u1ed1n n\u1eb1m ngh\u1ec9.<\/p>\n

– Xin v\u00e2ng, b\u1ea1ch Th\u1ebf T\u00f4n!<\/p>\n

\u00d0\u1ea1i \u0111\u1ee9c Cundaka v\u00e2ng l\u1eddi Th\u1ebf T\u00f4n v\u00e0 x\u1ebfp \u00e1o Sangh\u00e0ti l\u00e0m b\u1ed1n.<\/p>\n

40. R\u1ed3i Th\u1ebf T\u00f4n n\u1eb1m xu\u1ed1ng ph\u00eda h\u00f4ng b\u00ean m\u1eb7t nh\u01b0 d\u00e1ng \u0111i\u1ec7u con s\u01b0 t\u1eed, hai ch\u00e2n \u0111\u1ec3 tr\u00ean nhau, ch\u00e1nh ni\u1ec7m, t\u1ec9nh gi\u00e1c, suy t\u01b0, v\u1edbi \u00fd ni\u1ec7m ng\u1ed3i d\u1eady l\u1ea1i khi ph\u1ea3i th\u1eddi. V\u00e0 \u0111\u1ea1i \u0111\u1ee9c Cundaka ng\u1ed3i ph\u00eda tr\u01b0\u1edbc Th\u1ebf T\u00f4n.<\/p>\n

41.<\/p>\n

\u00d0\u1ee9c Ph\u1eadt t\u1ef1 \u0111i \u0111\u1ebfn Con s\u00f4ng Kakutth\u00e0. Con s\u00f4ng ch\u1ea3y trong s\u00e1ng. M\u00e1t l\u1ea1nh v\u00e0 thanh t\u1ecbnh. V\u1ecb \u00d0\u1ea1o S\u01b0 m\u1ecfi m\u1ec7t \u00d0i d\u1ea7n xu\u1ed1ng m\u00e9 s\u00f4ng. Nh\u01b0 Lai \u0111\u1ea5ng V\u00f4 Th\u01b0\u1ee3ng Ng\u1ef1 tr\u1ecb \u1edf tr\u00ean \u0111\u1eddi T\u1eafm xong, u\u1ed1ng n\u01b0\u1edbc xong, L\u1ed9i qua b\u00ean kia s\u00f4ng. B\u1eadc \u00d0\u1ea1o S\u01b0 \u0111i tr\u01b0\u1edbc, Gi\u1eefa T\u0103ng ch\u00fang T\u1ef7-kheo, V\u1eeba \u0111i v\u1eeba di\u1ec5n gi\u1ea3ng. Ch\u00e1nh ph\u00e1p th\u1eadt vi di\u1ec7u. R\u1ed3i b\u1eadc \u00d0\u1ea1i S\u0129 \u0111\u1ebfn, T\u1ea1i khu v\u1ef1c r\u1eebng xo\u00e0i. Cho g\u1ecdi v\u1ecb T\u1ef7-kheo, T\u00ean h\u1ecd Cundaka: “H\u00e3y g\u1ea5p t\u01b0 \u00e1o l\u1ea1i, Tr\u1ea3i \u00e1o cho ta n\u1eb1m. Nghe d\u1ea1y, Cundaka L\u1eadp t\u1ee9c v\u00e2ng l\u1eddi d\u1ea1y, G\u1ea5p t\u01b0 v\u00e0 tr\u1ea3i \u00e1o, M\u1ed9t c\u00e1ch th\u1eadt mau l\u1eb9. B\u1eadc \u00d0\u1ea1o S\u01b0 n\u1eb1m xu\u1ed1ng Th\u00e2n m\u00ecnh th\u1eadt m\u1ec7t m\u1ecfi. T\u1ea1i \u0111\u00e2y Cundaka, Ng\u1ed3i ngay ph\u00eda tr\u01b0\u1edbc m\u1eb7t.<\/p>\n

42. R\u1ed3i Th\u1ebf T\u00f4n n\u00f3i v\u1edbi T\u00f4n gi\u1ea3 Ananda:<\/p>\n

– N\u00e0y Ananda, r\u1ea5t c\u00f3 th\u1ec3 c\u00f3 ng\u01b0\u1eddi l\u00e0m cho th\u1ee3 s\u1eaft Cunda h\u1ed1i h\u1eadn: “N\u00e0y Hi\u1ec1n gi\u1ea3 Cunda, th\u1eadt kh\u00f4ng l\u1ee3i \u00edch g\u00ec cho Ng\u01b0\u01a1i, th\u1eadt l\u00e0 tai h\u1ea1i cho Ng\u01b0\u01a1i, v\u00ec Nh\u01b0 Lai d\u00f9ng b\u1eefa \u0103n cu\u1ed1i c\u00f9ng t\u1eeb Ng\u01b0\u01a1i c\u00fang d\u01b0\u1eddng, v\u00e0 nh\u1eadp di\u1ec7t”. N\u00e0y Ananda, c\u1ea7n ph\u1ea3i l\u00e0m ti\u00eau tan s\u1ef1 h\u1ed1i h\u1eadn \u1ea5y c\u1ee7a th\u1ee3 s\u1eaft Cunda: “N\u00e0y Hi\u1ec1n gi\u1ea3, th\u1eadt l\u00e0 c\u00f4ng \u0111\u1ee9c cho b\u1ea1n, v\u00ec \u0111\u01b0\u1ee3c Nh\u01b0 Lai d\u00f9ng b\u1eefa \u0103n cu\u1ed1i c\u00f9ng t\u1eeb b\u1ea1n c\u00fang d\u01b0\u1eddng, v\u00e0 nh\u1eadp di\u1ec7t. N\u00e0y Hi\u1ec1n gi\u1ea3 Cunda, t\u00f4i t\u1ef1 th\u00e2n nghe, t\u1ef1 th\u00e2n l\u00e3nh th\u1ecd l\u1eddi n\u00f3i n\u00e0y c\u1ee7a Th\u1ebf T\u00f4n: “C\u00f3 hai s\u1ef1 c\u00fang d\u01b0\u1eddng \u0103n u\u1ed1ng \u0111\u1ed3ng m\u1ed9t qu\u1ea3 b\u00e1o, \u0111\u1ed3ng m\u1ed9t d\u1ecb th\u1ee5c qu\u1ea3, qu\u1ea3 b\u00e1o l\u1edbn h\u01a1n, l\u1ee3i \u00edch h\u01a1n c\u00e1c s\u1ef1 c\u00fang d\u01b0\u1eddng \u0103n u\u1ed1ng kh\u00e1c? Th\u1ebf n\u00e0o l\u00e0 hai? M\u1ed9t l\u00e0 b\u1eefa \u0103n tr\u01b0\u1edbc khi Nh\u01b0 Lai ch\u1ee9ng v\u00f4 th\u01b0\u1ee3ng Ch\u00e1nh \u00d0\u1eb3ng Ch\u00e1nh Gi\u00e1c, hai l\u00e0 b\u1eefa \u0103n tr\u01b0\u1edbc khi Nh\u01b0 Lai di\u1ec7t \u0111\u1ed9 Ni\u1ebft-b\u00e0n gi\u1edbi, kh\u00f4ng c\u00f2n di h\u01b0\u1edfng sanh t\u1eed. Hai b\u1eefa \u0103n n\u00e0y \u0111\u1ed3ng m\u1ed9t qu\u1ea3 b\u00e1o, \u0111\u1ed3ng m\u1ed9t d\u1ecb th\u1ee5c qu\u1ea3, qu\u1ea3 b\u00e1o l\u1edbn h\u01a1n, l\u1ee3i \u00edch h\u01a1n c\u00e1c s\u1ef1 c\u00fang d\u01b0\u1eddng \u0103n u\u1ed1ng kh\u00e1c. Nh\u1edd h\u00e0nh \u0111\u1ed9ng n\u00e0y, \u0111\u1ea1i \u0111\u1ee9c Cunda s\u1ebd \u0111\u01b0\u1ee3c h\u01b0\u1edfng tu\u1ed5i th\u1ecd; nh\u1edd h\u00e0nh \u0111\u1ed9ng n\u00e0y, \u0111\u1ea1i \u0111\u1ee9c Cunda s\u1ebd \u0111\u01b0\u1ee3c h\u01b0\u1edfng s\u1eafc \u0111\u1eb9p; nh\u1edd h\u00e0nh \u0111\u1ed9ng n\u00e0y, \u0111\u1ea1i \u0111\u1ee9c Cunda s\u1ebd \u0111\u01b0\u1ee3c h\u01b0\u1edfng an l\u1ea1c; nh\u1edd h\u00e0nh \u0111\u1ed9ng n\u00e0y, \u0111\u1ea1i \u0111\u1ee9c Cunda s\u1ebd \u0111\u01b0\u1ee3c h\u01b0\u1edfng danh ti\u1ebfng; nh\u1edd h\u00e0nh \u0111\u1ed9ng n\u00e0y, \u0111\u1ea1i \u0111\u1ee9c Cunda s\u1ebd \u0111\u1ee3\u01b0c h\u01b0\u1edfng c\u00f5i tr\u1eddi, nh\u1edd h\u00e0nh \u0111\u1ed9ng n\u00e0y, \u0111\u1ea1i \u0111\u1ee9c Cunda s\u1ebd \u0111\u01b0\u1ee3c h\u01b0\u1edfng uy quy\u1ec1n”.<\/p>\n

N\u00e0y Ananda, c\u1ea7n ph\u1ea3i l\u00e0m cho th\u1ee3 s\u1eaft Cunda ti\u00eau tan h\u1ed1i h\u1eadn.<\/p>\n

43. R\u1ed3i Th\u1ebf T\u00f4n, sau khi hi\u1ec3u \u00fd ngh\u0129a n\u00e0y, li\u1ec1n th\u1ed1t l\u1eddi c\u1ea3m kh\u00e1i nh\u01b0 sau:<\/p>\n

C\u00f4ng \u0111\u1ee9c ng\u01b0\u1eddi b\u1ed1 th\u00ed, Lu\u00f4n lu\u00f4n \u0111\u01b0\u1ee3c t\u0103ng tr\u01b0\u1edfng, Tr\u1eeb \u0111\u01b0\u1ee3c t\u00e2m h\u1eadn th\u00f9. Kh\u00f4ng ch\u1ea5t ch\u1ee9a, ch\u1ebf ng\u1ef1, K\u1ebb ch\u00ed thi\u1ec7n t\u1eeb b\u1ecf. M\u1ecdi \u00e1c h\u1ea1nh b\u1ea5t thi\u1ec7n, Di\u1ec7t tr\u1eeb tham, s\u00e2n, si. T\u00e2m gi\u1ea3i tho\u00e1t thanh t\u1ecbnh.<\/p>\n

Kinh \u00d0\u1ea1i B\u00e1t Ni\u1ebft B\u00e0n\u00a0ph\u1ea9m V<\/h2>\n

1. R\u1ed3i Th\u1ebf T\u00f4n n\u00f3i v\u1edbi T\u00f4n gi\u1ea3 Ananda:<\/p>\n

– N\u00e0y Ananda, ch\u00fang ta h\u00e3y \u0111i qua b\u1edd b\u00ean kia s\u00f4ng Hirannavati, \u0111\u1ebfn \u1edf Kusin\u00e0r\u00e0 – Upavatama – r\u1eebng S\u00e0l\u00e0 c\u1ee7a d\u00f2ng h\u1ecd M\u00e0ll\u00e0.<\/p>\n

– Xin v\u00e2ng, b\u1ea1ch Th\u1ebf T\u00f4n!<\/p>\n

T\u00f4n gi\u1ea3 Ananda v\u00e2ng l\u1eddi Th\u1ebf T\u00f4n.<\/p>\n

R\u1ed3i Th\u1ebf T\u00f4n, c\u00f9ng v\u1edbi \u0111\u1ea1i ch\u00fang T\u1ef7-kheo \u0111i \u0111\u1ebfn b\u00ean kia s\u00f4ng Hirannavati, t\u1ea1i Kusin\u00e0r\u00e0 Upavattana, r\u1eebng S\u00e0l\u00e0 c\u1ee7a d\u00f2ng h\u1ecd Mall\u00e0, khi \u0111i \u0111\u1ebfn n\u01a1i li\u1ec1n n\u00f3i v\u1edbi T\u00f4n gi\u1ea3 Ananda:<\/p>\n

– N\u00e0y Ananda, h\u00e3y tr\u1ea3i ch\u1ed7 n\u1eb1m, \u0111\u1ea7u h\u01b0\u1edbng v\u1ec1 ph\u00eda B\u1eafc gi\u1eefa hai c\u00e2y s\u00e0l\u00e0 song th\u1ecd: n\u00e0y Ananda, Ta nay m\u1ec7t m\u1ecfi, mu\u1ed1n n\u1eb1m ngh\u1ec9.<\/p>\n

– Xin v\u00e2ng, b\u1ea1ch Th\u1ebf T\u00f4n!<\/p>\n

T\u00f4n gi\u1ea3 Ananda v\u00e2ng l\u1eddi Th\u1ebf T\u00f4n, tr\u1ea3i ch\u1ed7 n\u1eb1m, \u0111\u1ea7u h\u01b0\u1edbng v\u1ec1 ph\u00eda B\u1eafc gi\u1eefa hai c\u00e2y s\u00e0l\u00e0 song th\u1ecd. V\u00e0 Th\u1ebf T\u00f4n n\u1eb1m xu\u1ed1ng, v\u1ec1 ph\u00eda h\u00f4ng b\u00ean ph\u1ea3i, nh\u01b0 d\u00e1ng n\u1eb1m con s\u01b0 t\u1eed, hai ch\u00e2n \u0111\u1ec3 l\u00ean nhau ch\u00e1nh ni\u1ec7m v\u00e0 gi\u00e1c t\u1ec9nh.<\/p>\n

2. L\u00fac b\u1ea5y gi\u1edd, c\u00e2y s\u00e0l\u00e0 song th\u1ecd tr\u1ed5 hoa tr\u00e1i m\u00f9a, tr\u00e0n \u0111\u1ea7y c\u00e0nh l\u00e1. Nh\u1eefng \u0111\u00f3a hoa n\u00e0y r\u01a1i l\u00ean, gieo kh\u1eafp v\u00e0 tung v\u00e3i tr\u00ean th\u00e2n Nh\u01b0 Lai \u0111\u1ec3 c\u00fang d\u01b0\u1eddng Ng\u00e0i. Nh\u1eefng thi\u00ean hoa Mand\u00e0rava t\u1eeb tr\u00ean h\u01b0 kh\u00f4ng r\u01a1i xu\u1ed1ng, r\u01a1i l\u00ean, gieo kh\u1eafp v\u00e0 tung v\u00e3i tr\u00ean th\u00e2n Nh\u01b0 Lai \u0111\u1ec3 c\u00fang d\u01b0\u1eddng Ng\u00e0i. B\u1ed9t tr\u1eddi chi\u00ean \u0111\u00e0n t\u1eeb tr\u00ean h\u01b0 kh\u00f4ng r\u01a1i xu\u1ed1ng, r\u01a1i l\u00ean, gieo kh\u1eafp v\u00e0 tung v\u00e3i tr\u00ean th\u00e2n Nh\u01b0 Lai \u0111\u1ec3 c\u00fang d\u01b0\u1eddng Ng\u00e0i, nh\u1ea1c tr\u1eddi tr\u00ean h\u01b0 kh\u00f4ng tr\u1ed5i d\u1eady \u0111\u1ec3 c\u00fang d\u01b0\u1eddng Nh\u01b0 Lai. Thi\u00ean ca tr\u00ean h\u01b0 kh\u00f4ng vang l\u00ean \u0111\u1ec3 c\u00fang d\u01b0\u1eddng Nh\u01b0 Lai.<\/p>\n

3. R\u1ed3i Nh\u01b0 Lai n\u00f3i v\u1edbi t\u00f4n gi\u1ea3 Ananda:<\/p>\n

— N\u00e0y Ananada, c\u00e1c c\u00e2y s\u00e0l\u00e0 song th\u1ecd t\u1ef1 nhi\u00ean tr\u1ed5 hoa tr\u00e1i m\u00f9a tr\u00e0n \u0111\u1ea7y c\u00e0nh l\u00e1, nh\u1eefng \u0111\u00f3a hoa n\u00e0y r\u01a1i l\u00ean, gieo kh\u1eafp v\u00e0 tung v\u00e3i tr\u00ean th\u00e2n Nh\u01b0 Lai \u0111\u1ec3 c\u00fang d\u01b0\u1eddng. Nh\u1eefng thi\u00ean hoa Mand\u00e0rava t\u1eeb tr\u00ean h\u01b0 kh\u00f4ng r\u01a1i xu\u1ed1ng, r\u01a1i l\u00ean, gieo kh\u1eafp v\u00e0 tung v\u00e3i tr\u00ean th\u00e2n Nh\u01b0 Lai \u0111\u1ec3 c\u00fang d\u01b0\u1eddng. B\u1ed9t tr\u1eddi chi\u00ean \u0111\u00e0n t\u1eeb tr\u00ean h\u01b0 kh\u00f4ng r\u01a1i xu\u1ed1ng, r\u01a1i l\u00ean, gieo kh\u1eafp v\u00e0 tung v\u00e3i tr\u00ean th\u00e2n Nh\u01b0 Lai \u0111\u1ec3 c\u00fang d\u01b0\u1eddng. Nh\u1ea1c tr\u1eddi tr\u00ean h\u01b0 kh\u00f4ng tr\u1ed5i d\u1eady \u0111\u1ec3 c\u00fang d\u01b0\u1eddng Nh\u01b0 Lai. Thi\u00ean ca tr\u00ean h\u01b0 kh\u00f4ng vang l\u00ean \u0111\u1ec3 c\u00fang d\u01b0\u1eddng Nh\u01b0 Lai.<\/p>\n

Nh\u01b0ng, n\u00e0y Ananda, nh\u01b0 v\u1eady kh\u00f4ng ph\u1ea3i k\u00ednh tr\u1ecdng, t\u00f4n s\u00f9ng, \u0111\u1ea3nh l\u1ec5, c\u00fang d\u01b0\u1eddng hay l\u1ec5 k\u00ednh Nh\u01b0 Lai. N\u00e0y Ananda, n\u1ebfu c\u00f3 T\u1ef7-kheo, T\u1ef7-kheo ni, c\u01b0 s\u0129 nam hay c\u01b0 s\u0129 n\u1eef n\u00e0o th\u00e0nh t\u1ef1u Ch\u00e1nh ph\u00e1p v\u00e0 T\u00f9y ph\u00e1p, s\u1ed1ng ch\u01a1n ch\u00e1nh trong Ch\u00e1nh ph\u00e1p, h\u00e0nh tr\u00ec \u0111\u00fang Ch\u00e1nh ph\u00e1p, th\u1eddi ng\u01b0\u1eddi \u1ea5y k\u00ednh tr\u1ecdng, t\u00f4n s\u00f9ng, \u0111\u1ea3nh l\u1ec5, c\u00fang d\u01b0\u1eddng Nh\u01b0 Lai v\u1edbi s\u1ef1 c\u00fang d\u01b0\u1eddng t\u1ed1i th\u01b0\u1ee3ng. Do v\u1eady, n\u00e0y Ananda, h\u00e3y th\u00e0nh t\u1ef1u Ch\u00e1nh ph\u00e1p v\u00e0 T\u00f9y ph\u00e1p, s\u1ed1ng ch\u01a1n ch\u00e1nh trong Ch\u00e1nh ph\u00e1p v\u00e0 h\u00e0nh tr\u00ec \u0111\u00fang Ch\u00e1nh ph\u00e1p. N\u00e0y Ananda, c\u00e1c Ng\u01b0\u1eddi ph\u1ea3i h\u1ecdc t\u1eadp nh\u01b0 v\u1eady.<\/p>\n

4. L\u00fac b\u1ea5y gi\u1edd, t\u00f4n gi\u1ea3 Upav\u00e0na \u0111\u1ee9ng tr\u01b0\u1edbc m\u1eb7t Th\u1ebf T\u00f4n v\u00e0 qu\u1ea1t Ng\u00e0i. Th\u1ebf T\u00f4n li\u1ec1n qu\u1edf tr\u00e1ch t\u00f4n gi\u1ea3 Upav\u00e0na: “N\u00e0y T\u1ef7-kheo, h\u00e3y \u0111\u1ee9ng m\u1ed9t b\u00ean, ch\u1edb c\u00f3 \u0111\u1ee9ng tr\u01b0\u1edbc m\u1eb7t Ta.”<\/p>\n

T\u00f4n gi\u1ea3 Ananda, li\u1ec1n t\u1ef1 suy ngh\u0129: “\u00d0\u1ea1i \u0111\u1ee9c Upav\u00e0na n\u00e0y l\u00e0 th\u1ecb gi\u1ea3 s\u1ed1ng g\u1ea7n v\u00e0 h\u1ea7u c\u1eadn Th\u1ebf T\u00f4n \u0111\u00e3 l\u00e2u ng\u00e0y. Nay Th\u1ebf T\u00f4n trong gi\u1edd ph\u00fat cu\u1ed1i c\u00f9ng l\u1ea1i qu\u1edf tr\u00e1ch \u0111\u1ea1i \u0111\u1ee9c Upav\u00e0na: “N\u00e0y T\u1ef7-kheo, h\u00e3y \u0111\u1ee9ng m\u1ed9t b\u00ean, ch\u1edb c\u00f3 \u0111\u1ee9ng tr\u01b0\u1edbc m\u1eb7t Ta”. Do nh\u01a1n g\u00ec, do duy\u00ean g\u00ec, Th\u1ebf T\u00f4n qu\u1edf tr\u00e1ch \u0111\u1ea1i \u0111\u1ee9c Upav\u00e0na: “N\u00e0y T\u1ef7-kheo, h\u00e3y \u0111\u1ee9ng m\u1ed9t b\u00ean, ch\u1edb c\u00f3 \u0111\u1ee9ng tr\u01b0\u1edbc m\u1eb7t ta”?.<\/p>\n

5. R\u1ed3i t\u00f4n gi\u1ea3 Ananda b\u1ea1ch Th\u1ebf T\u00f4n:<\/p>\n

— \u00d0\u1ea1i \u0111\u1ee9c Upav\u00e0na n\u00e0y l\u00e0 th\u1ecb gi\u1ea3, s\u1ed1ng g\u1ea7n v\u00e0 h\u1ea7u c\u1eadn Th\u1ebf T\u00f4n \u0111\u00e3 l\u00e2u ng\u00e0y. Nay Th\u1ebf T\u00f4n trong gi\u1edd ph\u00fat cu\u1ed1i c\u00f9ng l\u1ea1i qu\u1edf tr\u00e1ch \u0111\u1ea1i \u0111\u1ee9c Upav\u00e0na: “N\u00e0y T\u1ef7-kheo, h\u00e3y \u0111\u1ee9ng m\u1ed9t b\u00ean, ch\u1edb c\u00f3 \u0111\u1ee9ng tr\u01b0\u1edbc m\u1eb7t Ta.” Do nh\u01a1n g\u00ec, do duy\u00ean g\u00ec, Th\u1ebf T\u00f4n qu\u1edf tr\u00e1ch \u0111\u1ea1i \u0111\u1ee9c Upav\u00e0na: “N\u00e0y T\u1ef7-kheo h\u00e3y \u0111\u1ee9ng m\u1ed9t b\u00ean, ch\u1edb c\u00f3 \u0111\u1ee9ng tr\u01b0\u1edbc m\u1eb7t Ta”?<\/p>\n

— N\u00e0y Ananda, r\u1ea5t \u0111\u00f4ng c\u00e1c v\u1ecb Thi\u00ean th\u1ea7n \u1edf m\u01b0\u1eddi ph\u01b0\u01a1ng th\u1ebf gi\u1edbi t\u1ee5 h\u1ed9i \u0111\u1ec3 chi\u00eam ng\u01b0\u1ee1ng Nh\u01b0 Lai. N\u00e0y Ananda, cho \u0111\u1ebfn m\u01b0\u1eddi hai do tu\u1ea7n xung quanh Kusin\u00e0r\u00e0, Upavattana, r\u1eebng S\u00e0l\u00e0 thu\u1ed9c d\u00f2ng h\u1ecd Mall\u00e0, kh\u00f4ng c\u00f3 m\u1ed9t ch\u1ed7 n\u00e0o, nh\u1ecf cho \u0111\u1ebfn \u0111\u1ea7u m\u1ed9t s\u1ee3i t\u00f3c c\u00f3 th\u1ec3 ch\u00edch \u0111\u01b0\u1ee3c m\u00e0 kh\u00f4ng \u0111\u1ea7y nh\u1eefng Thi\u00ean th\u1ea7n c\u00f3 uy l\u1ef1c t\u1ee5 h\u1ecdp. N\u00e0y Ananda, c\u00e1c v\u1ecb Thi\u00ean Th\u1ea7n \u0111ang than phi\u1ec1n: “Ch\u00fang ta t\u1eeb r\u1ea5t xa \u0111\u1ebfn chi\u00eam ng\u01b0\u1ee1ng Nh\u01b0 Lai. Th\u1eadt r\u1ea5t l\u00e0 hy h\u1eefu, c\u00e1c Nh\u01b0 Lai, b\u1eadc A-la-h\u00e1n, Ch\u00e1nh \u00d0\u1eb3ng Gi\u00e1c xu\u1ea5t hi\u1ec7n \u1edf \u0111\u1eddi, v\u00e0 t\u1ed1i h\u00f4m nay, trong canh cu\u1ed1i c\u00f9ng, Nh\u01b0 Lai s\u1ebd nh\u1eadp di\u1ec7t. V\u00e0 nay T\u1ef7-kheo c\u00f3 oai l\u1ef1c n\u00e0y l\u1ea1i \u0111\u1ee9ng ngang tr\u01b0\u1edbc Th\u1ebf T\u00f4n, khi\u1ebfn ch\u00fang ta kh\u00f4ng th\u1ec3 chi\u00eam ng\u01b0\u1ee1ng Nh\u01b0 Lai trong gi\u1edd ph\u00fat cu\u1ed1i c\u00f9ng”. N\u00e0y Ananda, c\u00e1c ch\u01b0 Thi\u00ean than phi\u1ec1n nh\u01b0 v\u1eady.<\/p>\n

6. — B\u1ea1ch Th\u1ebf T\u00f4n, Th\u1ebf T\u00f4n \u0111ang ngh\u0129 \u0111\u1ebfn h\u1ea1ng ch\u01b0 Thi\u00ean n\u00e0o?<\/p>\n

– N\u00e0y Ananda, c\u00f3 h\u1ea1ng ch\u01b0 Thi\u00ean \u1edf tr\u00ean h\u01b0 kh\u00f4ng nh\u01b0ng c\u00f3 t\u00e2m t\u01b0 th\u1ebf t\u1ee5c, nh\u1eefng v\u1ecb n\u00e0y kh\u00f3c than, v\u1edbi \u0111\u1ea7u b\u00f9 t\u00f3c r\u1ed1i, kh\u00f3c than v\u1edbi c\u00e1nh tay du\u1ed7i cao, kh\u00f3c than th\u00e2n b\u1ed5 nho\u00e0i d\u01b0\u1edbi \u0111\u1ea5t, l\u0103n l\u1ed9n qua l\u1ea1i: “Th\u1ebf T\u00f4n nh\u1eadp di\u1ec7t qu\u00e1 s\u1edbm, Thi\u1ec7n Th\u1ec7 nh\u1eadp di\u1ec7t qu\u00e1 s\u1edbm, Ph\u00e1p nh\u00e3n bi\u1ebfn m\u1ea5t \u1edf tr\u00ean \u0111\u1eddi qu\u00e1 s\u1edbm”.<\/p>\n

N\u00e0y Ananda, c\u00f3 h\u1ea1ng Thi\u00ean th\u1ea7n \u1edf tr\u00ean \u0111\u1ea5t v\u1edbi t\u00e2m t\u01b0 th\u1ebf t\u1ee5c, nh\u1eefng v\u1ecb n\u00e0y kh\u00f3c than v\u1edbi \u0111\u1ea7u b\u00f9 t\u00f3c r\u1ed1i, kh\u00f3c than v\u1edbi c\u00e1nh tay du\u1ed7i cao, kh\u00f3c than th\u00e2n n\u1eb1m nho\u00e0i d\u01b0\u1edbi \u0111\u1ea5t, l\u0103n l\u1ed9n qua l\u1ea1i:<\/p>\n

“Th\u1ebf T\u00f4n nh\u1eadp di\u1ec7t qu\u00e1 s\u1edbm, Thi\u1ec7n Th\u1ec7 nh\u1eadp di\u1ec7t qu\u00e1 s\u1edbm, Ph\u00e1p nh\u00e3n bi\u1ebfn m\u1ea5t \u1edf tr\u00ean \u0111\u1eddi qu\u00e1 s\u1edbm”.<\/p>\n

C\u00f3 ch\u01b0 Thi\u00ean \u0111\u00e3 di\u1ec7t tr\u1eeb \u00e1i d\u1ee5c, nh\u1eefng v\u1ecb n\u00e0y b\u00ecnh th\u1ea3n, t\u1ec9nh gi\u00e1c ch\u1ecbu \u0111\u1ef1ng, v\u1edbi t\u00e2m suy t\u01b0: “C\u00e1c h\u00e0nh l\u00e0 v\u00f4 th\u01b0\u1eddng, l\u00e0m sao s\u1ef1 ki\u1ec7n c\u00f3 th\u1ec3 kh\u00e1c \u0111\u01b0\u1ee3c?”<\/p>\n

7. — B\u1ea1ch Th\u1ebf T\u00f4n, thu\u1edf tr\u01b0\u1edbc c\u00e1c T\u1ef7-kheo sau khi th\u1ecd an c\u01b0, t\u1eeb c\u00e1c \u0111\u1ecba ph\u01b0\u01a1ng \u0111\u1ebfn chi\u00eam ng\u01b0\u1ee1ng Nh\u01b0 Lai, ch\u00fang con \u0111\u01b0\u1ee3c s\u1ef1 l\u1ee3i \u00edch ti\u1ebfp ki\u1ebfn, h\u1ea7u c\u1eadn nh\u1eefng T\u1ef7-kheo tu h\u00e0nh \u0111i\u00eau luy\u1ec7n. B\u1ea1ch Th\u1ebf T\u00f4n, sau khi Th\u1ebf T\u00f4n nh\u1eadp di\u1ec7t, ch\u00fang con s\u1ebd kh\u00f4ng \u0111\u01b0\u1ee3c s\u1ef1 l\u1ee3i \u00edch ti\u1ebfp ki\u1ebfn, h\u1ea7u c\u1eadn nh\u1eefng T\u1ef7-kheo tu h\u00e0nh \u0111i\u00eau luy\u1ec7n.<\/p>\n

8. – N\u00e0y Ananda, c\u00f3 b\u1ed1n Th\u00e1nh t\u00edch k\u1ebb thi\u1ec7n t\u00edn c\u1ea7n ph\u1ea3i chi\u00eam ng\u01b0\u1ee1ng v\u00e0 t\u00f4n k\u00ednh. Th\u1ebf n\u00e0o l\u00e0 b\u1ed1n?<\/p>\n

“\u00d0\u00e2y l\u00e0 ch\u1ed7 Nh\u01b0 Lai \u0111\u1ea3n sanh”. N\u00e0y Ananda, \u0111\u00f3 l\u00e0 th\u00e1nh t\u00edch, k\u1ebb thi\u1ec7n t\u00edn c\u1ea7n ph\u1ea3i chi\u00eam ng\u01b0\u1ee1ng v\u00e0 t\u00f4n k\u00ednh.<\/p>\n

“\u00d0\u00e2y l\u00e0 ch\u1ed7 Nh\u01b0 Lai ch\u1ee9ng ng\u1ed9 v\u00f4 th\u01b0\u1ee3ng Ch\u00e1nh \u00d0\u1eb3ng Gi\u00e1c”, n\u00e0y Ananda, \u0111\u00f3 l\u00e0 Th\u00e1nh t\u00edch, k\u1ebb thi\u1ec7n t\u00edn c\u1ea7n ph\u1ea3i chi\u00eam ng\u01b0\u1ee1ng v\u00e0 t\u00f4n k\u00ednh.<\/p>\n

“\u00d0\u00e2y l\u00e0 ch\u1ed7 Nh\u01b0 Lai chuy\u1ec3n Ph\u00e1p lu\u00e2n v\u00f4 th\u01b0\u1ee3ng”, n\u00e0y Ananda, \u0111\u00f3 l\u00e0 Th\u00e1nh t\u00edch, k\u1ebb thi\u1ec7n t\u00edn c\u1ea7n ph\u1ea3i chi\u00eam ng\u01b0\u1ee1ng v\u00e0 t\u00f4n k\u00ednh.<\/p>\n

“\u00d0\u00e2y l\u00e0 ch\u1ed7 Nh\u01b0 Lai di\u1ec7t \u0111\u1ed9, nh\u1eadp V\u00f4 d\u01b0 y Ni\u1ebft-b\u00e0n”, n\u00e0y Ananda, \u0111\u00f3 l\u00e0 Th\u00e1nh t\u00edch, k\u1ebb thi\u1ec7n t\u00edn c\u1ea7n ph\u1ea3i chi\u00eam ng\u01b0\u1ee1ng v\u00e0 t\u00f4n k\u00ednh.<\/p>\n

N\u00e0y Ananda, \u0111\u00f3 l\u00e0 b\u1ed1n Th\u00e1nh t\u00edch, k\u1ebb thi\u1ec7n t\u00edn c\u01b0 s\u0129 c\u1ea7n ph\u1ea3i chi\u00eam ng\u01b0\u1ee1ng v\u00e0 t\u00f4n k\u00ednh. N\u00e0y Ananda, c\u00e1c thi\u1ec7n t\u00edn T\u1ef7-kheo, T\u1ef7-kheo ni, c\u01b0 s\u0129 nam, c\u01b0 s\u0129 n\u1eef s\u1ebd \u0111\u1ebfn v\u1edbi ni\u1ec1m suy t\u01b0: “\u00d0\u00e2y l\u00e0 ch\u1ed7 Nh\u01b0 Lai \u0111\u1ea3n sanh”, “\u00d0\u00e2y l\u00e0 ch\u1ed7 Nh\u01b0 Lai ch\u1ee9ng ng\u1ed9 v\u00f4 th\u01b0\u1ee3ng Ch\u00e1nh \u00d0\u1eb3ng Ch\u00e1nh Gi\u00e1c”, “\u00d0\u00e2y l\u00e0 ch\u1ed7 Nh\u01b0 Lai chuy\u1ec3n Ph\u00e1p lu\u00e2n v\u00f4 th\u01b0\u1ee3ng”, “\u00d0\u00e2y l\u00e0 ch\u1ed7 Nh\u01b0 Lai di\u1ec7t \u0111\u1ed9, nh\u1eadp V\u00f4 d\u01b0 y Ni\u1ebft-b\u00e0n”.<\/p>\n

N\u00e0y Ananda, nh\u1eefng ai, trong khi chi\u00eam b\u00e1i nh\u1eefng Th\u00e1nh t\u00edch m\u00e0 t\u1eeb tr\u1ea7n v\u1edbi t\u00e2m th\u00e2m t\u00edn hoan h\u1ef7, th\u1eddi nh\u1eefng v\u1ecb \u1ea5y, sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung s\u1ebd \u0111\u01b0\u1ee3c sanh c\u00f5i thi\u1ec7n th\u00fa, c\u1ea3nh gi\u1edbi ch\u01b0 Thi\u00ean.<\/p>\n

9. — B\u1ea1ch Th\u1ebf T\u00f4n, ch\u00fang con ph\u1ea3i c\u01b0 x\u1eed v\u1edbi ph\u00e1i n\u1eef nh\u01b0 th\u1ebf n\u00e0o?<\/p>\n

— N\u00e0y Ananda, ch\u1edb c\u00f3 th\u1ea5y ch\u00fang.<\/p>\n

— B\u1ea1ch Th\u1ebf T\u00f4n, n\u1ebfu ph\u1ea3i th\u1ea5y ch\u00fang, th\u1eddi ph\u1ea3i nh\u01b0 th\u1ebf n\u00e0o?<\/p>\n

— N\u00e0y Ananda, ch\u1edb c\u00f3 n\u00f3i chuy\u1ec7n v\u1edbi ch\u00fang.<\/p>\n

— B\u1ea1ch Th\u1ebf T\u00f4n, n\u1ebfu ph\u1ea3i n\u00f3i chuy\u1ec7n v\u1edbi ch\u00fang, th\u1eddi ph\u1ea3i nh\u01b0 th\u1ebf n\u00e0o?<\/p>\n

— N\u00e0y Ananda, ph\u1ea3i an tr\u00fa ch\u00e1nh ni\u1ec7m.<\/p>\n

10. — B\u1ea1ch Th\u1ebf T\u00f4n, ch\u00fang con ph\u1ea3i x\u1eed s\u1ef1 th\u00e2n x\u00e1-l\u1ee3i Nh\u01b0 Lai nh\u01b0 th\u1ebf n\u00e0o?<\/p>\n

— N\u00e0y Ananda, c\u00e1c Ng\u01b0\u01a1i \u0111\u1eebng c\u00f3 lo l\u1eafng v\u1ea5n \u0111\u1ec1 cung k\u00ednh th\u00e2n x\u00e1-l\u1ee3i c\u1ee7a Nh\u01b0 Lai. N\u00e0y Ananda, c\u00e1c Ng\u01b0\u1eddi h\u00e3y n\u1ed7 l\u1ef1c, h\u00e3y tinh t\u1ea5n h\u01b0\u1edbng v\u1ec1 t\u1ef1 \u0111\u1ed9, s\u1ed1ng kh\u00f4ng ph\u00f3ng d\u1eadt, c\u1ea7n m\u1eabn, chuy\u00ean h\u01b0\u1edbng v\u1ec1 t\u1ef1 \u0111\u1ed9. N\u00e0y Ananda, c\u00f3 nh\u1eefng h\u1ecdc gi\u1ea3 S\u00e1t-\u0111\u1ebf-l\u1ef5, nh\u1eefng h\u1ecdc gi\u1ea3 B\u00e0-la-m\u00f4n, nh\u1eefng h\u1ecdc gi\u1ea3 gia ch\u1ee7 th\u00e2m t\u00edn Nh\u01b0 Lai, nh\u1eefng v\u1ecb n\u00e0y s\u1ebd lo cho s\u1ef1 cung k\u00ednh c\u00fang d\u01b0\u1eddng th\u00e2n x\u00e1-l\u1ee3i c\u1ee7a Nh\u01b0 Lai.<\/p>\n

11. — B\u1ea1ch Th\u1ebf T\u00f4n, c\u1ea7n ph\u1ea3i x\u1eed s\u1ef1 th\u00e2n Nh\u01b0 Lai nh\u01b0 th\u1ebf n\u00e0o?<\/p>\n

— N\u00e0y Ananda, x\u1eed s\u1ef1 th\u00e2n Chuy\u1ec3n lu\u00e2n Th\u00e1nh V\u01b0\u01a1ng nh\u01b0 th\u1ebf n\u00e0o, h\u00e3y x\u1eed s\u1ef1 th\u00e2n x\u00e1-l\u1ee3i Nh\u01b0 Lai nh\u01b0 v\u1eady.<\/p>\n

— B\u1ea1ch Th\u1ebf T\u00f4n, ng\u01b0\u1eddi ta x\u1eed s\u1ef1 th\u00e2n chuy\u1ec3n lu\u00e2n Th\u00e1nh v\u01b0\u01a1ng nh\u01b0 th\u1ebf n\u00e0o?<\/p>\n

— N\u00e0y Ananda, th\u00e2n c\u1ee7a Chuy\u1ec3n lu\u00e2n Th\u00e1nh v\u01b0\u01a1ng \u0111\u01b0\u1ee3c v\u1ea5n tr\u00f2n v\u1edbi v\u1ea3i m\u1edbi. Sau khi v\u1ea5n v\u1ea3i m\u1edbi xong, l\u1ea1i \u0111\u01b0\u1ee3c v\u1ea5n th\u00eam v\u1edbi v\u1ea3i gai b\u1ec7n. Sau khi v\u1ea5n v\u1ea3i gai b\u1ec7nh, l\u1ea1i v\u1ea5n th\u00eam v\u1edbi v\u1ea3i m\u1edbi, v\u00e0 ti\u1ebfp t\u1ee5c nh\u01b0 v\u1eady cho \u0111\u1ebfn n\u0103m tr\u0103m l\u1edbp c\u1ea3 hai lo\u1ea1i v\u1ea3i. R\u1ed3i th\u00e2n \u0111\u01b0\u1ee3c \u0111\u1eb7t v\u00e0o trong m\u1ed9t h\u00f2m d\u1ea7u b\u1eb1ng s\u1eaft, h\u00f2m s\u1eaft n\u00e0y \u0111\u01b0\u1ee3c m\u1ed9t h\u00f2m s\u1eaft kh\u00e1c \u0111\u1eady k\u00edn. Xong m\u1ed9t gi\u00e0n h\u1ecfa g\u1ed3m m\u1ecdi lo\u1ea1i h\u01b0\u01a1ng \u0111\u01b0\u1ee3c x\u00e2y d\u1ef1ng l\u00ean, th\u00e2n c\u1ee7a v\u1ecb Chuy\u1ec3n lu\u00e2n Th\u00e1nh v\u01b0\u01a1ng \u0111\u01b0\u1ee3c \u0111em thi\u00eau tr\u00ean gi\u00e0n h\u1ecfa n\u00e0y v\u00e0 t\u1ea1i ng\u00e3 t\u01b0 \u0111\u01b0\u1eddng, th\u00e1p c\u1ee7a v\u1ecb Chuy\u1ec3n lu\u00e2n Th\u00e1nh v\u01b0\u01a1ng \u0111\u01b0\u1ee3c x\u00e2y d\u1ef1ng l\u00ean. N\u00e0y Ananda, \u0111\u00f3 l\u00e0 ph\u00e1p t\u00e1ng th\u00e2n v\u1ecb Chuy\u1ec3n lu\u00e2n Th\u00e1nh v\u01b0\u01a1ng.<\/p>\n

N\u00e0y Ananda, ph\u00e1p t\u00e1ng th\u00e2n v\u1ecb Chuy\u1ec3n lu\u00e2n Th\u00e1nh v\u01b0\u01a1ng nh\u01b0 th\u1ebf n\u00e0o, ph\u00e1p t\u00e1ng th\u00e2n Th\u1ebf T\u00f4n c\u0169ng nh\u01b0 v\u1eady. Th\u00e1p c\u1ee7a Nh\u01b0 Lai ph\u1ea3i \u0111\u01b0\u1ee3c d\u1ef1ng l\u00ean t\u1ea1i ng\u00e3 t\u01b0 \u0111\u01b0\u1eddng. V\u00e0 nh\u1eefng ai \u0111em t\u1ea1i ch\u1ed7 \u1ea5y v\u00f2ng hoa, h\u01b0\u01a1ng, hay h\u01b0\u01a1ng b\u1ed9t nhi\u1ec1u m\u00e0u, \u0111\u1ea3nh l\u1ec5 th\u00e1p, hay kh\u1edfi t\u00e2m hoan h\u1ef7 (khi \u0111\u1ee9ng tr\u01b0\u1edbc m\u1eb7t th\u00e1p), th\u1eddi nh\u1eefng ng\u01b0\u1eddi \u1ea5y s\u1ebd \u0111\u01b0\u1ee3c l\u1ee3i \u00edch, h\u1ea1nh ph\u00fac l\u00e2u d\u00e0i.<\/p>\n

12. N\u00e0y Ananda, b\u1ed1n h\u1ea1ng ng\u01b0\u1eddi sau n\u00e0y \u0111\u00e1ng \u0111\u01b0\u1ee3c x\u00e2y th\u00e1p. Th\u1ebf n\u00e0o l\u00e0 b\u1ed1n? Nh\u01b0 Lai, b\u1eadc A-la-h\u00e1n, Ch\u00e1nh \u00d0\u1eb3ng Gi\u00e1c x\u1ee9ng \u0111\u00e1ng x\u00e2y th\u00e1p. \u00d0\u1ed9c Gi\u00e1c Ph\u1eadt x\u1ee9ng \u0111\u00e1ng x\u00e2y th\u00e1p. \u00d0\u1ec7 t\u1eed Thanh V\u0103n c\u1ee7a Nh\u01b0 Lai x\u1ee9ng \u0111\u00e1ng x\u00e2y th\u00e1p. Chuy\u1ec3n lu\u00e2n Th\u00e1nh v\u01b0\u01a1ng x\u1ee9ng \u0111\u00e1ng x\u00e2y th\u00e1p.<\/p>\n

N\u00e0y Ananda, v\u00ec l\u00fd do g\u00ec, Nh\u01b0 Lai, \u1ee8ng C\u00fang, Ch\u00e1nh Bi\u1ebfn Tri x\u1ee9ng \u0111\u00e1ng x\u00e2y th\u00e1p? N\u00e0y Ananda, t\u00e2m c\u1ee7a d\u00e2n ch\u00fang s\u1ebd hoan h\u1ef7 khi ngh\u0129 \u0111\u1ebfn: “\u00d0\u00e2y l\u00e0 th\u00e1p c\u1ee7a Th\u1ebf T\u00f4n, \u1ee8ng C\u00fang, Ch\u00e1nh Bi\u1ebfn Tri. ” Do t\u00e2m hoan h\u1ef7 nh\u01b0 v\u1eady, khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, ch\u00fang s\u1ebd sanh l\u00ean thi\u1ec7n th\u00fa, c\u1ea3nh gi\u1edbi ch\u01b0 Thi\u00ean. N\u00e0y Ananda, v\u00ec l\u00fd do n\u00e0y, Nh\u01b0 Lai, \u1ee8ng C\u00fang, Ch\u00e1nh Bi\u1ebfn Tri x\u1ee9ng \u0111\u00e1ng x\u00e2y th\u00e1p.<\/p>\n

N\u00e0y Ananda, v\u00ec l\u00fd do g\u00ec, b\u1eadc \u00d0\u1ed9c Gi\u00e1c Ph\u1eadt x\u1ee9ng \u0111\u00e1ng x\u00e2y th\u00e1p? N\u00e0y Ananda, t\u00e2m c\u1ee7a d\u00e2n ch\u00fang s\u1ebd hoan h\u1ef7 khi ngh\u0129 \u0111\u1ebfn: “\u00d0\u00e2y l\u00e0 th\u00e1p c\u1ee7a Th\u1ebf T\u00f4n \u00d0\u1ed9c Gi\u00e1c Ph\u1eadt”. ” Do t\u00e2m hoan h\u1ef7 nh\u01b0 v\u1eady, khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, ch\u00fang s\u1ebd \u0111\u01b0\u1ee3c sanh thi\u1ec7n th\u00fa, c\u1ea3nh gi\u1edbi ch\u01b0 Thi\u00ean. N\u00e0y Ananda, v\u00ec l\u00fd do n\u00e0y, b\u1eadc \u00d0\u1ed9c Gi\u00e1c Ph\u1eadt x\u1ee9ng \u0111\u00e1ng x\u00e2y th\u00e1p.<\/p>\n

N\u00e0y Ananda, v\u00ec l\u00fd do g\u00ec, \u0111\u1ec7 t\u1eed Thanh V\u0103n c\u1ee7a Nh\u01b0 Lai x\u1ee9ng \u0111\u00e1ng x\u00e2y th\u00e1p? N\u00e0y Ananda, t\u00e2m c\u1ee7a d\u00e2n ch\u00fang s\u1ebd hoan h\u1ef7 khi ngh\u0129 \u0111\u1ebfn: “\u00d0\u00e2y l\u00e0 th\u00e1p \u0111\u1ec7 t\u1eed Thanh V\u0103n c\u1ee7a Th\u1ebf T\u00f4n, \u1ee8ng C\u00fang, Ch\u00e1nh Bi\u1ebfn Tri.” Do t\u00e2m hoan h\u1ef7 nh\u01b0 v\u1eady, khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, ch\u00fang s\u1ebd \u0111\u01b0\u1ee3c sanh thi\u1ec7n th\u00fa, c\u1ea3nh gi\u1edbi ch\u01b0 Thi\u00ean. N\u00e0y Ananda, v\u00ec l\u00fd do n\u00e0y, \u0111\u1ec7 t\u1eed Thanh V\u0103n c\u1ee7a Nh\u01b0 Lai x\u1ee9ng \u0111\u00e1ng x\u00e2y th\u00e1p .<\/p>\n

N\u00e0y Ananda, v\u00ec l\u00fd do g\u00ec, Chuy\u1ec3n lu\u00e2n Th\u00e1nh v\u01b0\u01a1ng x\u1ee9ng \u0111\u00e1ng x\u00e2y th\u00e1p? N\u00e0y Ananda, t\u00e2m c\u1ee7a d\u00e2n ch\u00fang s\u1ebd hoan h\u1ef7 khi ngh\u0129 \u0111\u1ebfn: “\u00d0\u00e2y l\u00e0 th\u00e1p c\u1ee7a v\u1ecb Ph\u00e1p v\u01b0\u01a1ng tr\u1ecb v\u00ec \u0111\u00fang ph\u00e1p.” Do t\u00e2m hoan h\u1ef7 nh\u01b0 v\u1eady, khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, ch\u00fang s\u1ebd \u0111\u01b0\u1ee3c sanh thi\u1ec7n th\u00fa, c\u1ea3nh gi\u1edbi ch\u01b0 Thi\u00ean. N\u00e0y Ananda, v\u00ec l\u00fd do n\u00e0y, Chuy\u1ec3n lu\u00e2n Th\u00e1nh v\u01b0\u01a1ng x\u1ee9ng \u0111\u00e1ng x\u00e2y th\u00e1p.<\/p>\n

N\u00e0y Ananda, \u0111\u00f3 l\u00e0 b\u1ed1n h\u1ea1ng ng\u01b0\u1eddi x\u1ee9ng \u0111\u00e1ng x\u00e2y th\u00e1p.<\/p>\n

13. R\u1ed3i t\u00f4n gi\u1ea3 Ananda \u0111i v\u00e0o trong t\u1ecbnh x\u00e1, d\u1ef1a tr\u00ean c\u1ed9t c\u1eeda v\u00e0 \u0111\u1ee9ng kh\u00f3c: “Ta nay v\u1eabn c\u00f2n l\u00e0 k\u1ebb h\u1eefu h\u1ecdc, c\u00f2n ph\u1ea3i t\u1ef1 lo tu t\u1eadp. Nay b\u1eadc \u00d0\u1ea1o S\u01b0 c\u1ee7a ta s\u1eafp di\u1ec7t \u0111\u1ed9, c\u00f2n ai th\u01b0\u01a1ng t\u01b0\u1edfng ta n\u1eefa!”<\/p>\n

Th\u1ebf T\u00f4n n\u00f3i v\u1edbi c\u00e1c T\u1ef7-kheo:<\/p>\n

— N\u00e0y c\u00e1c T\u1ef7-kheo, Ananda \u1edf t\u1ea1i \u0111\u00e2u?<\/p>\n

— B\u1ea1ch Th\u1ebf T\u00f4n, t\u00f4n gi\u1ea3 Ananda \u0111i v\u00e0o trong t\u1ecbnh x\u00e1, d\u1ef1a tr\u00ean c\u1ed9t c\u1eeda v\u00e0 \u0111\u1ee9ng kh\u00f3c: “Ta nay v\u1eabn c\u00f2n l\u00e0 k\u1ebb h\u1eefu h\u1ecdc, c\u00f2n ph\u1ea3i t\u1ef1 lo tu t\u1eadp. Nay b\u1eadc \u00d0\u1ea1o S\u01b0 c\u1ee7a ta s\u1eafp di\u1ec7t \u0111\u1ed9, c\u00f2n ai th\u01b0\u01a1ng t\u01b0\u1edfng ta n\u1eefa!”<\/p>\n

Th\u1ebf T\u00f4n li\u1ec1n n\u00f3i v\u1edbi m\u1ed9t T\u1ef7-kheo:<\/p>\n

— N\u00e0y T\u1ef7-kheo, h\u00e3y \u0111i v\u00e0 nh\u00e2n danh Ta, n\u00f3i v\u1edbi Ananda: “N\u00e0y Hi\u1ec1n gi\u1ea3 Ananda, b\u1eadc \u00d0\u1ea1o S\u01b0 cho g\u1ecdi Hi\u1ec1n gi\u1ea3.”<\/p>\n

— Xin v\u00e2ng, b\u1ea1ch Th\u1ebf T\u00f4n!<\/p>\n

V\u1ecb T\u1ef7-kheo \u1ea5y v\u00e2ng l\u1eddi Th\u1ebf T\u00f4n, \u0111i \u0111\u1ebfn ch\u1ed7 t\u00f4n gi\u1ea3 Ananda, sau khi \u0111\u1ebfn, li\u1ec1n n\u00f3i v\u1edbi t\u00f4n gi\u1ea3: “N\u00e0y Hi\u1ec1n gi\u1ea3 Ananda, b\u1eadc \u00d0\u1ea1o S\u01b0 cho g\u1ecdi Hi\u1ec1n gi\u1ea3.” – “Th\u01b0a v\u00e2ng, Hi\u1ec1n gi\u1ea3. ” T\u00f4n gi\u1ea3 Ananda v\u00e2ng l\u1eddi v\u1ecb T\u1ef7-kheo \u1ea5y, \u0111i \u0111\u1ebfn Th\u1ebf T\u00f4n, \u0111\u1ea3nh l\u1ec5 Ng\u00e0i v\u00e0 ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean.<\/p>\n

14. Th\u1ebf T\u00f4n n\u00f3i v\u1edbi t\u00f4n gi\u1ea3 Ananda \u0111ang ng\u1ed3i m\u1ed9t b\u00ean:<\/p>\n

— Th\u00f4i v\u1eeba r\u1ed3i, Ananda, ch\u1edb c\u00f3 bu\u1ed3n r\u1ea7u, ch\u1edb c\u00f3 kh\u00f3c than. N\u00e0y Ananda, Ta \u0111\u00e3 tuy\u00ean b\u1ed1 tr\u01b0\u1edbc v\u1edbi ng\u01b0\u01a1i r\u1eb1ng m\u1ecdi v\u1eadt \u00e1i luy\u1ebfn, t\u1ed1t \u0111\u1eb9p \u0111\u1ec1u ph\u1ea3i sanh bi\u1ec7t, t\u1eed bi\u1ec7t v\u00e0 d\u1ecb bi\u1ec7t. N\u00e0y Ananda l\u00e0m sao \u0111\u01b0\u1ee3c c\u00f3 s\u1ef1 ki\u1ec7n n\u00e0y: “C\u00e1c ph\u00e1p sanh, tr\u00fa, h\u1eefu vi, bi\u1ebfn ho\u1ea1i \u0111\u1eebng c\u00f3 b\u1ecb ti\u00eau di\u1ec7t?” Kh\u00f4ng th\u1ec3 c\u00f3 s\u1ef1 ki\u1ec7n nh\u01b0 v\u1eady \u0111\u01b0\u1ee3c. N\u00e0y Ananda, \u0111\u00e3 l\u00e2u ng\u00e0y, ng\u01b0\u01a1i \u0111\u1ed1i v\u1edbi Nh\u01b0 Lai, v\u1edbi th\u00e2n nghi\u1ec7p \u0111\u1ea7y l\u00f2ng t\u1eeb \u00e1i, l\u1ee3i \u00edch, an l\u1ea1c, c\u00f3 m\u1ed9t kh\u00f4ng hai, v\u00f4 l\u01b0\u1ee3ng v\u1edbi kh\u1ea9u nghi\u1ec7p \u0111\u1ea7y l\u00f2ng t\u1eeb \u00e1i, l\u1ee3i \u00edch, an l\u1ea1c, c\u00f3 m\u1ed9t kh\u00f4ng hai, v\u00f4 l\u01b0\u1ee3ng v\u1edbi \u00fd nghi\u1ec7p \u0111\u1ea7y l\u00f2ng t\u1eeb \u00e1i, l\u1ee3i \u00edch, an l\u1ea1c, c\u00f3 m\u1ed9t kh\u00f4ng hai, v\u00f4 l\u01b0\u1ee3ng. N\u00e0y Ananda, ng\u01b0\u01a1i l\u00e0 ng\u01b0\u1eddi t\u00e1c th\u00e0nh c\u00f4ng \u0111\u1ee9c. H\u00e3y c\u1ed1 g\u1eafng tinh t\u1ea5n l\u00ean, ng\u01b0\u01a1i s\u1ebd ch\u1ee9ng b\u1eadc V\u00f4 l\u1eadu, kh\u00f4ng bao l\u00e2u \u0111\u00e2u.<\/p>\n

15. R\u1ed3i Th\u1ebf T\u00f4n n\u00f3i v\u1edbi c\u00e1c T\u1ef7-kheo:<\/p>\n

— N\u00e0y c\u00e1c T\u1ef7-kheo, nh\u1eefng v\u1ecb A-la-h\u00e1n, Ch\u00e1nh \u00d0\u1eb3ng Gi\u00e1c trong th\u1eddi qu\u00e1 kh\u1ee9, nh\u1eefng b\u1eadc Th\u1ebf T\u00f4n n\u00e0y \u0111\u1ec1u c\u00f3 nh\u1eefng th\u1ecb gi\u1ea3 t\u1ed1i th\u1eafng nh\u01b0 Ananda c\u1ee7a Ta. N\u00e0y T\u1ef7-kheo, nh\u1eefng v\u1ecb A-la-h\u00e1n, Ch\u00e1nh \u00d0\u1eb3ng Gi\u00e1c th\u1eddi v\u1ecb lai, nh\u1eefng b\u1eadc Th\u1ebf T\u00f4n n\u00e0y c\u0169ng s\u1ebd c\u00f3 nh\u1eefng v\u1ecb th\u1ecb gi\u1ea3 t\u1ed1i th\u1eafng nh\u01b0 Ananda c\u1ee7a Ta v\u1eady.<\/p>\n

N\u00e0y c\u00e1c T\u1ef7-kheo, Ananda l\u00e0 ng\u01b0\u1eddi c\u00f3 tr\u00ed v\u00e0 hi\u1ec3u r\u00f5: “Nay \u0111\u00fang th\u1eddi \u0111\u1ec3 c\u00e1c T\u1ef7-kheo y\u1ebft ki\u1ebfn Th\u1ebf T\u00f4n, nay \u0111\u00fang th\u1eddi \u0111\u1ec3 c\u00e1c T\u1ef7-kheo ni, nay \u0111\u00fang th\u1eddi \u0111\u1ec3 c\u00e1c nam c\u01b0 s\u0129, nay \u0111\u00fang th\u1eddi \u0111\u1ec3 c\u00e1c n\u1eef c\u01b0 s\u0129, nay \u0111\u00fang th\u1eddi \u0111\u1ec3 c\u00e1c vua ch\u00faa, \u0111\u1ec3 c\u00e1c \u0111\u1ea1i th\u1ea7n, \u0111\u1ec3 c\u00e1c ngo\u1ea1i \u0111\u1ea1o s\u01b0, \u0111\u1ec3 c\u00e1c \u0111\u1ec7 t\u1eed c\u00e1c ngo\u1ea1i \u0111\u1ea1o s\u01b0 y\u1ebft ki\u1ebfn Th\u1ebf T\u00f4n!”<\/p>\n

16. N\u00e0y c\u00e1c T\u1ef7-kheo, Ananda c\u00f3 b\u1ed1n \u0111\u1ee9c t\u00e1nh k\u1ef3 c\u1ef1u, hy h\u1eefu. Th\u1ebf n\u00e0o l\u00e0 b\u1ed1n?<\/p>\n

N\u00e0y c\u00e1c T\u1ef7-kheo, n\u1ebfu c\u00f3 ch\u00fang T\u1ef7-kheo \u0111\u1ebfn y\u1ebft ki\u1ebfn Ananda, ch\u00fang \u1ea5y s\u1ebd \u0111\u01b0\u1ee3c hoan h\u1ef7 v\u00ec \u0111\u01b0\u1ee3c y\u1ebft ki\u1ebfn Ananda, v\u00e0 n\u1ebfu Ananda thuy\u1ebft ph\u00e1p ch\u00fang \u1ea5y s\u1ebd \u0111\u01b0\u1ee3c hoan h\u1ef7 v\u00ec b\u00e0i thuy\u1ebft ph\u00e1p, v\u00e0 n\u1ebfu Ananda l\u00e0m thinh th\u1eddi, n\u00e0y c\u00e1c T\u1ef7-kheo, ch\u00fang T\u1ef7-kheo \u1ea5y s\u1ebd th\u1ea5t v\u1ecdng.<\/p>\n

N\u00e0y c\u00e1c T\u1ef7-kheo, n\u1ebfu c\u00f3 T\u1ef7-kheo ni…, ch\u00fang nam c\u01b0 s\u0129… ch\u00fang n\u1eef c\u01b0 s\u0129 \u0111\u1ebfn y\u1ebft ki\u1ebfn Ananda, ch\u00fang \u1ea5y s\u1ebd \u0111\u01b0\u1ee3c hoan h\u1ef7, v\u00ec \u0111\u01b0\u1ee3c y\u1ebft ki\u1ebfn Ananda, v\u00e0 n\u1ebfu Ananda thuy\u1ebft ph\u00e1p, ch\u00fang \u1ea5y s\u1ebd \u0111\u01b0\u1ee3c hoan h\u1ef7 v\u00ec b\u00e0i thuy\u1ebft ph\u00e1p v\u00e0 n\u1ebfu Ananda l\u00e0m thinh th\u1eddi n\u00e0y c\u00e1c T\u1ef7-kheo, ch\u00fang n\u1eef c\u01b0 s\u0129 \u1ea5y s\u1ebd th\u1ea5t v\u1ecdng.<\/p>\n

N\u00e0y c\u00e1c T\u1ef7-kheo, v\u1ecb Chuy\u1ec3n lu\u00e2n Th\u00e1nh v\u01b0\u01a1ng c\u00f3 b\u1ed1n \u0111\u1ee9c t\u00e1nh k\u1ef3 di\u1ec7u, hy h\u1eefu.<\/p>\n

N\u00e0y c\u00e1c T\u1ef7-kheo, n\u1ebfu c\u00f3 ch\u00fang S\u00e1t-\u0111\u1ebf-l\u1ef5… ch\u00fang B\u00e0-la-m\u00f4n… ch\u00fang gia ch\u1ee7… ch\u00fang Sa-m\u00f4n \u0111\u1ebfn y\u1ebft ki\u1ebfn v\u1ecb Chuy\u1ec3n lu\u00e2n Th\u00e1nh v\u01b0\u01a1ng, ch\u00fang s\u1ebd \u0111\u01b0\u1ee3c hoan h\u1ef7 v\u00ec \u0111\u01b0\u1ee3c y\u1ebft ki\u1ebfn v\u1ecb Chuy\u1ec3n lu\u00e2n Th\u00e1nh v\u01b0\u01a1ng v\u00e0 n\u1ebfu v\u1ecb Chuy\u1ec3n lu\u00e2n Th\u00e1nh v\u01b0\u01a1ng n\u00f3i chuy\u1ec7n, ch\u00fang \u1ea5y s\u1ebd \u0111\u01b0\u1ee3c hoan h\u1ef7 v\u00ec b\u00e0i n\u00f3i chuy\u1ec7n, v\u00e0 n\u1ebfu v\u1ecb Chuy\u1ec3n lu\u00e2n Th\u00e1nh v\u01b0\u01a1ng l\u00e0m thinh th\u1eddi ch\u00fang Sa-m\u00f4n \u1ea5y s\u1ebd th\u1ea5t v\u1ecdng.<\/p>\n

C\u0169ng v\u1eady, n\u00e0y c\u00e1c T\u1ef7-kheo, Ananda c\u00f3 b\u1ed1n \u0111\u1ee9c t\u00e1nh k\u1ef3 di\u1ec7u, hy h\u1eefu. N\u1ebfu c\u00f3 ch\u00fang T\u1ef7-kheo… ch\u00fang T\u1ef7-kheo ni… ch\u00fang nam c\u01b0 s\u0129… ch\u00fang n\u1eef c\u01b0 s\u0129 \u0111\u1ebfn y\u1ebft ki\u1ebfn Ananda, ch\u00fang \u1ea5y s\u1ebd \u0111\u01b0\u1ee3c hoan h\u1ef7 v\u00ec \u0111\u01b0\u1ee3c y\u1ebft ki\u1ebfn Ananda, v\u00e0 n\u1ebfu Ananda thuy\u1ebft ph\u00e1p ch\u00fang \u1ea5y s\u1ebd \u0111\u01b0\u1ee3c hoan h\u1ef7 v\u00ec b\u00e0i thuy\u1ebft ph\u00e1p, v\u00e0 n\u1ebfu Ananda l\u00e0m thinh, th\u1eddi n\u00e0y c\u00e1c T\u1ef7-kheo ch\u00fang n\u1eef c\u01b0 s\u0129 \u1ea5y s\u1ebd th\u1ea5t v\u1ecdng.<\/p>\n

N\u00e0y c\u00e1c T\u1ef7-kheo, Ananda c\u00f3 b\u1ed1n \u0111\u1ee9c t\u00e1nh k\u1ef3 di\u1ec7u, hy h\u1eefu nh\u01b0 v\u1eady.<\/p>\n

17. Khi \u0111\u01b0\u1ee3c n\u00f3i v\u1eady, t\u00f4n gi\u1ea3 Ananda b\u1ea1ch Th\u1ebf T\u00f4n:<\/p>\n

— B\u1ea1ch Th\u1ebf T\u00f4n, Th\u1ebf T\u00f4n ch\u1edb c\u00f3 di\u1ec7t \u0111\u1ed9 t\u1ea1i \u0111\u00f4 th\u1ecb nh\u1ecf b\u00e9 n\u00e0y, t\u1ea1i \u0111\u00f4 th\u1ecb hoang vu n\u00e0y, t\u1ea1i \u0111\u00f4 th\u1ecb ph\u1ee5 thu\u1ed9c n\u00e0y. B\u1ea1ch Th\u1ebf T\u00f4n, c\u00f3 nh\u1eefng \u0111\u00f4 th\u1ecb kh\u00e1c to l\u1edbn h\u01a1n nh\u01b0 Camp\u00e0 (Chi\u00eam-b\u00e0), R\u00e0jagaha (V\u01b0\u01a1ng X\u00e1), S\u00e0vatthi (X\u00e1-v\u1ec7), S\u00e0keta (Sa-k\u1ef3), Kosambi (Ki\u1ec1u-th\u01b0\u01a1ng-di), B\u00e0r\u00e0nasi (Ba-la-n\u1ea1i). Th\u1ebf T\u00f4n h\u00e3y di\u1ec7t \u0111\u1ed9 t\u1ea1i ch\u1ed7 \u1ea5y. T\u1ea1i ch\u1ed7 \u1ea5y, c\u00f3 \u0111\u1ea1i ch\u00fang S\u00e1t-\u0111\u1ebf-l\u1ef5, c\u00f3 \u0111\u1ea1i ch\u00fang B\u00e0-la-m\u00f4n, c\u00f3 \u0111\u1ea1i ch\u00fang gia ch\u1ee7 r\u1ea5t tin t\u01b0\u1edfng Nh\u01b0 Lai, c\u00e1c v\u1ecb n\u00e0y s\u1ebd c\u00fang d\u01b0\u1eddng th\u00e2n x\u00e1-l\u1ee3i Nh\u01b0 Lai.<\/p>\n

— N\u00e0y Ananda, ch\u1edb c\u00f3 n\u00f3i nh\u01b0 v\u1eady, n\u00e0y Ananda, ch\u1edb c\u00f3 n\u00f3i \u0111\u00f4 th\u1ecb n\u00e0y nh\u1ecf b\u00e9, \u0111\u00f4 th\u1ecb n\u00e0y hoang vu, \u0111\u00f4 th\u1ecb n\u00e0y ph\u1ee5 thu\u1ed9c.<\/p>\n

18. N\u00e0y Ananda, thu\u1edf x\u01b0a c\u00f3 v\u1ecb vua t\u00ean l\u00e0 Mahasudassana (\u00d0\u1ea1i Thi\u1ec7n Ki\u1ebfn). V\u1ecb n\u00e0y l\u00e0 Chuy\u1ec3n lu\u00e2n v\u01b0\u01a1ng, tr\u1ecb v\u00ec nh\u01b0 ph\u00e1p, l\u00e0 v\u1ecb ph\u00e1p v\u01b0\u01a1ng, th\u1ed1ng l\u00e3nh b\u1ed1n thi\u00ean h\u1ea1, chinh ph\u1ee5c h\u1ed9 tr\u00ec qu\u1ed1c d\u00e2n, \u0111\u1ea7y \u0111\u1ee7 b\u1ea3y b\u00e1u. N\u00e0y Ananda, \u0111\u00f4 th\u1ecb Kusin\u00e0r\u00e0 n\u00e0y l\u00e0 kinh \u0111\u00f4 c\u1ee7a vua Mahasudassana, t\u00ean l\u00e0 Kus\u00e0vat\u00ec (C\u00e2u-x\u00e1-b\u00e0-\u0111\u1ec1), ph\u00eda \u00d0\u00f4ng v\u00e0 ph\u00eda T\u00e2y r\u1ed9ng \u0111\u1ebfn m\u01b0\u1eddi hai do tu\u1ea7n, ph\u00eda B\u1eafc v\u00e0 ph\u00eda Nam r\u1ed9ng \u0111\u1ebfn b\u1ea3y do tu\u1ea7n.<\/p>\n

N\u00e0y Ananda, kinh \u0111\u00f4 Kus\u00e0vat\u00ec n\u00e0y r\u1ea5t ph\u1ed3n th\u1ecbnh, ph\u00fa c\u01b0\u1eddng, d\u00e2n c\u01b0 \u0111\u00f4ng \u0111\u00fac, d\u00e2n ch\u00fang sung m\u00e3n, th\u1ef1c ph\u1ea9m phong ph\u00fa. N\u00e0y Ananda, c\u0169ng nh\u01b0 kinh \u0111\u00f4 Alakamanda c\u1ee7a ch\u01b0 thi\u00ean r\u1ea5t ph\u1ed3n th\u1ecbnh, ph\u00fa c\u01b0\u1eddng d\u00e2n c\u01b0 \u0111\u00f4ng \u0111\u00fac, Thi\u00ean ch\u00fang sung m\u00e3n, th\u1ef1c ph\u1ea9m phong ph\u00fa, c\u0169ng v\u1eady n\u00e0y Ananda, kinh \u0111\u00f4 Kus\u00e0vat\u00ec n\u00e0y c\u0169ng r\u1ea5t ph\u1ed3n th\u1ecbnh, ph\u00fa c\u01b0\u1eddng, d\u00e2n c\u01b0 \u0111\u00f4ng \u0111\u00fac, nh\u00e2n ch\u00fang sung m\u00e3n.<\/p>\n

N\u00e0y Ananda, kinh \u0111\u00f4 Kus\u00e0vat\u00ec n\u00e0y, ng\u00e0y \u0111\u00eam vang d\u1eady ch\u00edn lo\u1ea1i ti\u1ebfng, t\u1ee9c l\u00e0 ti\u1ebfng voi, ti\u1ebfng ng\u1ef1a, ti\u1ebfng xe, ti\u1ebfng tr\u1ed1ng l\u1edbn, ti\u1ebfng tr\u1ed1ng nh\u1ecf, ti\u1ebfng t\u1ef3 b\u00e0, ti\u1ebfng h\u00e1t, ti\u1ebfng x\u1eadp x\u1ecfa, ti\u1ebfng chu\u00f4ng v\u00e0 ti\u1ebfng th\u1ee9 m\u01b0\u1eddi l\u00e0 l\u1eddi k\u00eau g\u1ecdi: “H\u00e3y u\u1ed1ng \u0111i, h\u00e3y \u0103n \u0111i”.<\/p>\n

19. N\u00e0y Ananda, h\u00e3y \u0111i v\u00e0o Kusin\u00e0r\u00e0 v\u00e0 n\u00f3i v\u1edbi d\u00e2n Mall\u00e0 Kusin\u00e0r\u00e0: “N\u00e0y c\u00e1c V\u00e0setth\u00e0, \u0111\u00eam nay, v\u00e0o canh cu\u1ed1i c\u00f9ng, Nh\u01b0 Lai s\u1ebd di\u1ec7t \u0111\u1ed9”.<\/p>\n

– N\u00e0y V\u00e0setth\u00e0, c\u00e1c Ng\u01b0\u01a1i h\u00e3y \u0111\u1ebfn. N\u00e0y V\u00e0setth\u00e0, c\u00e1c Ng\u01b0\u01a1i h\u00e3y \u0111\u1ebfn. V\u1ec1 sau ch\u1edb c\u00f3 h\u1ed1i h\u1eadn: “Nh\u01b0 Lai \u0111\u00e3 di\u1ec7t \u0111\u1ed9 t\u1ea1i l\u00e0ng v\u01b0\u1eddn ch\u00fang ta m\u00e0 ch\u00fang ta kh\u00f4ng \u0111\u01b0\u1ee3c chi\u00eam ng\u01b0\u1ee1ng Nh\u01b0 Lai”.<\/p>\n

– Th\u01b0a v\u00e2ng, b\u1ea1ch Th\u1ebf T\u00f4n!<\/p>\n

T\u00f4n gi\u1ea3 Ananda v\u00e2ng l\u1eddi Th\u1ebf T\u00f4n, \u0111\u1eafp y, \u0111em theo y b\u00e1t v\u00e0 c\u00f9ng m\u1ed9t v\u1ecb kh\u00e1c l\u00e0m b\u1ea1n \u0111\u1ed3ng h\u00e0nh \u0111i v\u00e0o Kusin\u00e0r\u00e0.<\/p>\n

20. L\u00fac b\u1ea5y gi\u1edd, d\u00e2n Mall\u00e0 \u1edf Kusin\u00e0r\u00e0 \u0111ang t\u1ee5 h\u1ecdp t\u1ea1i gi\u1ea3ng \u0111\u01b0\u1eddng v\u00ec m\u1ed9t v\u00e0i c\u00f4ng s\u1ef1. T\u00f4n gi\u1ea3 Ananda \u0111\u1ebfn t\u1ea1i gi\u1ea3ng \u0111\u01b0\u1eddng c\u1ee7a d\u00e2n Mall\u00e0 \u1edf Kusin\u00e0r\u00e0. Sau khi \u0111\u1ebfn, t\u00f4n gi\u1ea3 li\u1ec1n n\u00f3i v\u00f3i d\u00e2n Mall\u00e0 \u1edf Kusin\u00e0r\u00e0:<\/p>\n

– N\u00e0y V\u00e0setth\u00e0, \u0111\u00eam nay, v\u00e0o canh cu\u1ed1i c\u00f9ng Nh\u01b0 Lai s\u1ebd di\u1ec7t \u0111\u1ed9, N\u00e0y V\u00e0setth\u00e0, c\u00e1c Ng\u01b0\u01a1i h\u00e3y \u0111\u1ebfn. N\u00e0y V\u00e0setth\u00e0, c\u00e1c Ng\u01b0\u01a1i h\u00e3y \u0111\u1ebfn. V\u1ec1 sau ch\u1edb c\u00f3 h\u1ed1i h\u1eadn: “Nh\u01b0 Lai \u0111\u00e3 di\u1ec7t \u0111\u1ed9 t\u1ea1i l\u00e0ng v\u01b0\u1eddn ch\u00fang ta m\u00e0 ch\u00fang ta kh\u00f4ng \u0111\u01b0\u1ee3c chi\u00eam ng\u01b0\u1ee1ng Nh\u01b0 Lai”.<\/p>\n

21. D\u00e2n Mall\u00e0 c\u00f9ng v\u1edbi con trai, con g\u00e1i v\u00e0 v\u1ee3, khi nghe t\u00f4n gi\u1ea3 Ananda n\u00f3i nh\u01b0 v\u1eady, li\u1ec1n \u0111au \u0111\u1edbn, s\u1ea7u mu\u1ed9n, t\u00e2m t\u01b0 kh\u1ed5 n\u00e3o. K\u1ebb th\u00ec kh\u00f3c than v\u1edbi \u0111\u1ea7u b\u00f9 t\u00f3c r\u1ed1i, k\u1ebb th\u00ec kh\u00f3c than v\u1edbi c\u00e1nh tay du\u1ed7i cao, k\u1ebb th\u00ec kh\u00f3c than th\u00e2n b\u1ed5 nho\u00e0i d\u01b0\u1edbi \u0111\u1ea5t, l\u0103n l\u1ed9n qua l\u1ea1i: “Th\u1ebf T\u00f4n nh\u1eadp di\u1ec7t qu\u00e1 s\u1edbm, Thi\u1ec7n Th\u1ec7 nh\u1eadp di\u1ec7t qu\u00e1 s\u1edbm, Ph\u00e1p nh\u00e3n bi\u1ebfn m\u1ea5t \u1edf tr\u00ean \u0111\u1eddi qu\u00e1 s\u1edbm”.<\/p>\n

V\u00e0 d\u00e2n Mall\u00e0 c\u00f9ng v\u1edbi con trai, con g\u00e1i v\u00e0 v\u1ee3 \u0111au \u0111\u1edbn, s\u1ea7u mu\u1ed9n, t\u00e2m t\u01b0 kh\u1ed5 n\u00e3o, \u0111i \u0111\u1ebfn Upavattana, khu r\u1eebng S\u00e0l\u00e0 c\u1ee7a d\u00f2ng h\u1ecd Mall\u00e0 v\u00e0 \u0111\u1ebfn ch\u1ed7 t\u00f4n gi\u1ea3 Ananda.<\/p>\n

22. T\u00f4n gi\u1ea3 Ananda t\u1ef1 ngh\u0129: “N\u1ebfu ta \u0111\u1ec3 d\u00e2n Mall\u00e0 \u1edf Kusin\u00e0r\u00e0 \u0111\u1ea3nh l\u1ec5 Th\u1ebf T\u00f4n t\u1eebng ng\u01b0\u1eddi m\u1ed9t, th\u1eddi \u0111\u00eam s\u1ebd t\u00e0n tr\u01b0\u1edbc khi Th\u1ebf T\u00f4n \u0111\u01b0\u1ee3c t\u1ea5t c\u1ea3 d\u00e2n Mall\u00e0 \u0111\u1ea3nh l\u1ec5. V\u1eady ta h\u00e3y \u0111\u1ec3 d\u00e2n Mall\u00e0 \u1edf Kusin\u00e0r\u00e0 \u0111\u1ea3nh l\u1ec5 theo t\u1eebng gia t\u1ed9c”.<\/p>\n

– B\u1ea1ch Th\u1ebf T\u00f4n, gia t\u1ed9c Mall\u00e0 n\u00e0y v\u1edbi v\u1ee3 con, \u0111\u1ed3 ch\u00fang, b\u1ea1n b\u00e8 \u0111\u1ebfn c\u00fai \u0111\u1ea7u \u0111\u1ea3nh l\u1ec5 ch\u00e2n Th\u1ebf T\u00f4n.<\/p>\n

V\u00e0 t\u00f4n gi\u1ea3 Ananda, theo ph\u01b0\u01a1ng ti\u1ec7n n\u00e0y trong canh m\u1ed9t, khi\u1ebfn d\u00e2n Mall\u00e0 \u1edf Kusin\u00e0r\u00e0 \u0111\u1ea3nh l\u1ec5 Th\u1ebf T\u00f4n.<\/p>\n

23. L\u00fac b\u1ea5y gi\u1edd, du s\u0129 ngo\u1ea1i \u0111\u1ea1o Subhadda \u1edf t\u1ea1i Kusin\u00e0r\u00e0. Du s\u0129 ngo\u1ea1i \u0111\u1ea1o Subhadda \u0111\u01b0\u1ee3c nghe: “T\u1ed1i nay canh cu\u1ed1i c\u00f9ng, Sa-m\u00f4n Gotama s\u1ebd di\u1ec7t \u0111\u1ed9”.<\/p>\n

V\u00e0 du s\u0129 ngo\u1ea1i \u0111\u1ea1o Subhadda suy ngh\u0129: “Ta nghe c\u00e1c du s\u0129 ngo\u1ea1i \u0111\u1ea1o ni\u00ean cao l\u1ea1p l\u1edbn, s\u01b0 tr\u01b0\u1edfng v\u00e0 \u0111\u1ec7 t\u1eed n\u00f3i r\u1eb1ng: “Nh\u01b0 Lai, \u1ee8ng C\u00fang, Ch\u00e1nh Bi\u1ebfn Tri xu\u1ea5t hi\u1ec7n ra \u0111\u1eddi th\u1eadt l\u00e0 hy h\u1eefu. V\u00e0 \u0111\u00eam nay, v\u00e0o canh cu\u1ed1i c\u00f9ng Sa-m\u00f4n Gotama s\u1ebd di\u1ec7t \u0111\u1ed9”. Nay c\u00f3 nghi v\u1ea5n n\u00e0y kh\u1edfi l\u00ean trong t\u00e2m ta. Ta tin Sa-m\u00f4n Gotama c\u00f3 th\u1ec3 thuy\u1ebft ph\u00e1p v\u00e0 gi\u1ea3i \u0111\u01b0\u1ee3c nghi v\u1ea5n cho ta”.<\/p>\n

24. R\u1ed3i du s\u0129 ngo\u1ea1i \u0111\u1ea1o Subhadda \u0111i \u0111\u1ebfn Upavattana, khu r\u1eebng S\u00e0la c\u1ee7a d\u00e2n Mall\u00e0, \u0111\u1ebfn t\u1ea1i ch\u1ed7 t\u00f4n gi\u1ea3 Ananda v\u00e0 th\u01b0a v\u1edbi t\u00f4n gi\u1ea3:<\/p>\n

– Hi\u1ec1n gi\u1ea3 Ananda, t\u00f4i nghe c\u00e1c du s\u0129 ngo\u1ea1i \u0111\u1ea1o, ni\u00ean cao l\u1ea1p l\u1edbn, s\u01b0 tr\u01b0\u1edfng v\u00e0 \u0111\u1ec7 t\u1eed n\u00f3i r\u1eb1ng: “Nh\u01b0 Lai, \u1ee8ng C\u00fang, Ch\u00e1nh Bi\u1ebfn Tri xu\u1ea5t hi\u1ec7n ra \u0111\u1eddi th\u1eadt l\u00e0 hy h\u1eefu, v\u00e0 \u0111\u00eam nay, v\u00e0o canh cu\u1ed1i c\u00f9ng, Sa-m\u00f4n Gotama s\u1ebd di\u1ec7t \u0111\u1ed9”. Nay c\u00f3 nghi v\u1ea5n n\u00e0y kh\u1edfi l\u00ean trong t\u00e2m t\u00f4i. T\u00f4i tin Sa-m\u00f4n Gotama c\u00f3 th\u1ec3 thuy\u1ebft ph\u00e1p gi\u1ea3i \u0111\u01b0\u1ee3c nghi v\u1ea5n cho t\u00f4i. Hi\u1ec1n gi\u1ea3 Ananda, h\u00e3y cho ph\u00e9p t\u00f4i \u0111\u01b0\u1ee3c y\u1ebft ki\u1ebfn Sa-m\u00f4n Gotama.<\/p>\n

Khi \u0111\u01b0\u1ee3c n\u00f3i v\u1eady, t\u00f4n gi\u1ea3 Ananda n\u00f3i v\u1edbi du s\u0129 ngo\u1ea1i \u0111\u1ea1o Subhadda:<\/p>\n

– Th\u00f4i \u0111i Hi\u1ec1n gi\u1ea3 Subhadda, ch\u1edb c\u00f3 phi\u1ec1n nhi\u1ec5u Nh\u01b0 Lai. Th\u1ebf T\u00f4n \u0111ang m\u1ec7t.<\/p>\n

L\u1ea7n th\u1ee9 hai, du s\u0129 ngo\u1ea1i \u0111\u1ea1o Subhadda … L\u1ea7n th\u1ee9 ba, du s\u0129 ngo\u1ea1i \u0111\u1ea1o Subhadda n\u00f3i v\u1edbi t\u00f4n gi\u1ea3 Ananda:<\/p>\n

– Hi\u1ec1n gi\u1ea3 Ananda, t\u00f4i nghe c\u00e1c du s\u0129 ngo\u1ea1i \u0111\u1ea1o, ni\u00ean cao l\u1ea1p l\u1edbn, s\u01b0 tr\u01b0\u1edfng v\u00e0 \u0111\u1ec7 t\u1eed n\u00f3i r\u1eb1ng: “Nh\u01b0 Lai, \u1ee8ng C\u00fang, Ch\u00e1nh Bi\u1ebfn Tri xu\u1ea5t hi\u1ec7n ra \u0111\u1eddi th\u1eadt l\u00e0 hy h\u1eefu, v\u00e0 \u0111\u00eam nay, v\u00e0o canh cu\u1ed1i c\u00f9ng, Sa-m\u00f4n Gotama s\u1ebd di\u1ec7t \u0111\u1ed9”. Nay c\u00f3 nghi v\u1ea5n n\u00e0y kh\u1edfi l\u00ean trong t\u00e2m t\u00f4i. T\u00f4i tin Sa-m\u00f4n Gotama c\u00f3 th\u1ec3 thuy\u1ebft ph\u00e1p gi\u1ea3i \u0111\u01b0\u1ee3c nghi v\u1ea5n cho t\u00f4i. Hi\u1ec1n gi\u1ea3 Ananda, h\u00e3y cho ph\u00e9p t\u00f4i \u0111\u01b0\u1ee3c y\u1ebft ki\u1ebfn Sa-m\u00f4n Gotama.<\/p>\n

L\u1ea7n th\u1ee9 ba, t\u00f4n gi\u1ea3 Ananda n\u00f3i v\u1edbi du s\u0129 ngo\u1ea1i \u0111\u1ea1o Subhadda:<\/p>\n

– Th\u00f4i \u0111i Hi\u1ec1n gi\u1ea3 Subhadda, ch\u1edb c\u00f3 phi\u1ec1n nhi\u1ec5u Nh\u01b0 Lai. Th\u1ebf T\u00f4n \u0111ang m\u1ec7t.<\/p>\n

25. Th\u1ebf T\u00f4n nghe \u0111\u01b0\u1ee3c c\u00e2u chuy\u1ec7n c\u1ee7a t\u00f4n gi\u1ea3 Ananda v\u1edbi du s\u0129 ngo\u1ea1i \u0111\u1ea1o Subhadda, Ng\u00e0i li\u1ec1n n\u00f3i v\u1edbi t\u00f4n gi\u1ea3 Ananda:<\/p>\n

– Th\u00f4i Ananda, ch\u1edb c\u00f3 ng\u0103n tr\u1edf Subhadda, Ananda, h\u00e3y \u0111\u1ec3 cho Subhadda \u0111\u01b0\u1ee3c ph\u00e9p y\u1ebft ki\u1ebfn Nh\u01b0 Lai. Nh\u1eefng g\u00ec Subhadda h\u1ecfi Ta l\u00e0 h\u1ecfi \u0111\u1ec3 hi\u1ec3u bi\u1ebft ch\u1edb kh\u00f4ng ph\u1ea3i \u0111\u1ec3 phi\u1ec1n nhi\u1ec5u Ta. V\u00e0 nh\u1eefng g\u00ec Ta tr\u1ea3 l\u1eddi c\u00e1c c\u00e2u h\u1ecfi, Subhadda s\u1ebd hi\u1ec3u \u00fd ngh\u0129a m\u1ed9t c\u00e1ch mau l\u1eb9.<\/p>\n

T\u00f4n gi\u1ea3 Ananda li\u1ec1n n\u00f3i v\u1edbi du s\u0129 ngo\u1ea1i \u0111\u1ea1o Subhadda:<\/p>\n

– N\u00e0y Hi\u1ec1n gi\u1ea3 Subhadda, h\u00e3y v\u00e0o. Th\u1ebf T\u00f4n \u0111\u00e3 cho ph\u00e9p Hi\u1ec1n gi\u1ea3.<\/p>\n

26. R\u1ed3i du s\u0129 ngo\u1ea1i \u0111\u1ea1o Subhadda \u0111\u1ebfn ch\u1ed7 Th\u1ebf T\u00f4n, n\u00f3i l\u00ean nh\u1eefng l\u1eddi ch\u00fac t\u1ee5ng h\u1ecfi th\u0103m x\u00e3 giao, r\u1ed3i ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean. Sau khi ng\u1ed3i m\u1ed9t b\u00ean, du s\u0129 ngo\u1ea1i \u0111\u1ea1o Subhadda b\u1ea1ch Th\u1ebf T\u00f4n:<\/p>\n

– T\u00f4n gi\u1ea3 Gotama, c\u00f3 nh\u1eefng Sa-m\u00f4n, B\u00e0-la-m\u00f4n l\u00e0 nh\u1eefng v\u1ecb h\u1ed9i ch\u1ee7, v\u1ecb gi\u00e1o tr\u01b0\u1edfng, v\u1ecb s\u01b0 tr\u01b0\u1edfng gi\u00e1o h\u1ed9i, c\u00f3 ti\u1ebfng t\u1ed1t, c\u00f3 danh v\u1ecdng, khai t\u1ed5 gi\u00e1o ph\u00e1i, \u0111\u01b0\u1ee3c qu\u1ea7n ch\u00fang t\u00f4n s\u00f9ng, nh\u01b0 c\u00e1c ng\u00e0i P\u00e0rana Kassapa, Makkhali Gos\u00e0la, Ajita Kesakambal\u00ec, Pakadha Kacc\u00e0yana, Sanjaya Belatthiputta, Nigantha N\u00e0thaputta, t\u1ea5t c\u1ea3 nh\u1eefng v\u1ecb n\u00e0y c\u00f3 ph\u1ea3i l\u00e0 gi\u00e1c ng\u1ed9 nh\u01b0 c\u00e1c v\u1ecb \u0111\u00e3 t\u1ef1 cho nh\u01b0 v\u1eady, hay t\u1ea5t c\u1ea3 ch\u01b0a gi\u00e1c ng\u1ed9, hay m\u1ed9t s\u1ed1 \u0111\u00e3 gi\u00e1c ng\u1ed9 v\u00e0 m\u1ed9t s\u1ed1 ch\u01b0a gi\u00e1c ng\u1ed9?<\/p>\n

– Th\u00f4i Subhadda, h\u00e3y \u0111\u1ec3 v\u1ea5n \u0111\u1ec1 n\u00e0y y\u00ean m\u1ed9t b\u00ean: “T\u1ea5t c\u1ea3 nh\u1eefng v\u1ecb n\u00e0y c\u00f3 ph\u1ea3i l\u00e0 \u0111\u00e3 gi\u00e1c ng\u1ed9 nh\u01b0 c\u00e1c v\u1ecb \u0111\u00e3 t\u1ef1 cho nh\u01b0 v\u1eady, hay t\u1ea5t c\u1ea3 ch\u01b0a gi\u00e1c ng\u1ed9, hay m\u1ed9t s\u1ed1 \u0111\u00e3 gi\u00e1c ng\u1ed9 v\u00e0 m\u1ed9t s\u1ed1 ch\u01b0a gi\u00e1c ng\u1ed9”. N\u00e0y Subhadda, Ta s\u1ebd thuy\u1ebft ph\u00e1p cho Ng\u01b0\u01a1i. H\u00e3y nghe v\u00e0 suy nghi\u1ec7m k\u1ef9, Ta s\u1ebd gi\u1ea3ng.<\/p>\n

– Th\u01b0a v\u00e2ng, b\u1ea1ch Th\u1ebf T\u00f4n!<\/p>\n

Du s\u0129 ngo\u1ea1i \u0111\u1ea1o Subhadda v\u00e2ng l\u1eddi Th\u1ebf T\u00f4n. Th\u1ebf T\u00f4n n\u00f3i nh\u01b0 sau:<\/p>\n

27. – N\u00e0y Subhadda, trong ph\u00e1p lu\u1eadt n\u00e0o kh\u00f4ng c\u00f3 B\u00e1t Th\u00e1nh \u0111\u1ea1o, th\u1eddi \u1edf \u0111\u00e2y kh\u00f4ng c\u00f3 \u0111\u1ec7 nh\u1ea5t Sa-m\u00f4n, \u1edf \u0111\u00e2y c\u0169ng kh\u00f4ng c\u00f3 \u0111\u1ec7 nh\u1ecb Sa-m\u00f4n, c\u0169ng kh\u00f4ng c\u00f3 \u0111\u1ec7 tam Sa-m\u00f4n, c\u0169ng kh\u00f4ng c\u00f3 \u0111\u1ec7 t\u1ee9 Sa-m\u00f4n. N\u00e0y Subhadda trong ph\u00e1p lu\u1eadt n\u00e0o c\u00f3 B\u00e1t Th\u00e1nh \u0111\u1ea1o, th\u1eddi \u1edf \u0111\u00e2y c\u00f3 \u0111\u1ec7 nh\u1ea5t Sa-m\u00f4n, c\u0169ng c\u00f3 \u0111\u1ec7 nh\u1ecb Sa-m\u00f4n, c\u0169ng c\u00f3 \u0111\u1ec7 tam Sa-m\u00f4n, \u1edf \u0111\u1ea5y c\u0169ng c\u00f3 \u0111\u1ec7 t\u1ee9 Sa-m\u00f4n. N\u00e0y Subhadda, ch\u00ednh trong ph\u00e1p lu\u1eadt n\u00e0y c\u00f3 B\u00e1t Th\u00e1nh \u00d0\u1ea1o, th\u1eddi n\u00e0y Subhadda, \u1edf \u0111\u00e2y c\u00f3 \u0111\u1ec7 nh\u1ea5t Sa-m\u00f4n, \u1edf \u0111\u00e2y c\u0169ng c\u00f3 \u0111\u1ec7 nh\u1ecb Sa-m\u00f4n, c\u0169ng c\u00f3 \u0111\u1ec7 tam Sa-m\u00f4n, c\u0169ng c\u00f3 \u0111\u1ec7 t\u1ee9 Sa-m\u00f4n. Nh\u1eefng h\u1ec7 th\u1ed1ng ngo\u1ea1i \u0111\u1ea1o kh\u00e1c \u0111\u1ec1u kh\u00f4ng c\u00f3 nh\u1eefng Sa-m\u00f4n. N\u00e0y Subhadda, n\u1ebfu nh\u1eefng v\u1ecb T\u1ef7-kheo n\u00e0y s\u1ed1ng ch\u01a1n ch\u00e1nh, th\u1eddi \u0111\u1eddi n\u00e0y kh\u00f4ng v\u1eafng nh\u1eefng v\u1ecb A-la-h\u00e1n.<\/p>\n

N\u00e0y Subhadda, n\u0103m hai m\u01b0\u01a1i ch\u00edn, Ta xu\u1ea5t gia h\u01b0\u1edbng t\u00ecm ch\u00e2n thi\u1ec7n \u0111\u1ea1o. Tr\u1ea3i n\u0103m m\u01b0\u01a1i n\u0103m v\u1edbi th\u00eam m\u1ed9t n\u0103m T\u1eeb khi xu\u1ea5t gia, n\u00e0y Subhadda, Ta l\u00e0 du s\u0129 tu Tr\u00ed, tu \u00d0\u1ee9c.<\/p>\n

Ngo\u00e0i l\u00e3nh v\u1ef1c n\u00e0y, kh\u00f4ng c\u00f3 Sa-m\u00f4n \u0111\u1ec7 nh\u1ea5t c\u0169ng kh\u00f4ng c\u00f3 Sa-m\u00f4n \u0111\u1ec7 nh\u1ecb, c\u0169ng kh\u00f4ng c\u00f3 Sa-m\u00f4n \u0111\u1ec7 tam, c\u0169ng kh\u00f4ng c\u00f3 Sa-m\u00f4n \u0111\u1ec7 t\u1ee9. Nh\u1eefng h\u1ec7 th\u1ed1ng ngo\u1ea1i \u0111\u1ea1o kh\u00e1c \u0111\u1ec1u kh\u00f4ng c\u00f3 nh\u1eefng Sa-m\u00f4n. N\u00e0y Subhadda, n\u1ebfu nh\u1eefng T\u1ef7-kheo s\u1ed1ng ch\u01a1n ch\u00e1nh, th\u00ec \u0111\u1eddi n\u00e0y kh\u00f4ng v\u1eafng nh\u1eefng v\u1ecb A-la-h\u00e1n.<\/p>\n

28. Khi \u0111\u01b0\u1ee3c n\u00f3i v\u1eady, du s\u0129 ngo\u1ea1i \u0111\u1ea1o Subhadda b\u1ea1ch Th\u1ebf T\u00f4n:<\/p>\n

– Th\u1eadt hy h\u1eefu thay, b\u1ea1ch Th\u1ebf T\u00f4n! Th\u1eadt vi di\u1ec7u thay, b\u1ea1ch Th\u1ebf T\u00f4n! 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 b\u1ecb che k\u00edn, ch\u1ec9 \u0111\u01b0\u1eddng cho ng\u01b0\u1eddi 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 Th\u1ebf T\u00f4n d\u00f9ng nhi\u1ec1u ph\u01b0\u01a1ng ti\u1ec7n tr\u00ecnh b\u00e0y, gi\u1ea3i th\u00edch. B\u1ea1ch Th\u1ebf T\u00f4n, con xin quy y Th\u1ebf T\u00f4n, quy y Ph\u00e1p v\u00e0 quy y T\u1ef7-kheo T\u0103ng. Mong con \u0111\u01b0\u1ee3c xu\u1ea5t gia v\u1edbi Th\u1ebf T\u00f4n. Con xin th\u1ecd \u0111\u1ea1i gi\u1edbi.<\/p>\n

– N\u00e0y Subhadda, ai tr\u01b0\u1edbc kia l\u00e0 ngo\u1ea1i \u0111\u1ea1o, nay mu\u1ed1n xu\u1ea5t gia mu\u1ed1n th\u1ecd \u0111\u1ea1i gi\u1edbi trong Ph\u00e1p, Lu\u1eadt n\u00e0y ph\u1ea3i s\u1ed1ng b\u1ed1n th\u00e1ng bi\u1ec7t tr\u00fa. Sau khi s\u1ed1ng b\u1ed1n th\u00e1ng bi\u1ec7t tr\u00fa, c\u00e1c v\u1ecb T\u1ef7-kheo n\u1ebfu \u0111\u1ed3ng \u00fd s\u1ebd cho xu\u1ea5t gia, cho th\u1ecd \u0111\u1ea1i gi\u1edbi \u0111\u1ec3 th\u00e0nh v\u1ecb T\u1ef7-kheo. Nh\u01b0ng Ta nh\u1eadn th\u1ea5y c\u00e1 t\u00e1nh con ng\u01b0\u1eddi sai bi\u1ec7t nhau.<\/p>\n

29. – B\u1ea1ch Th\u1ebf T\u00f4n, n\u1ebfu nh\u1eefng ng\u01b0\u1eddi x\u01b0a kia l\u00e0 ngo\u1ea1i \u0111\u1ea1o nay mu\u1ed1n xu\u1ea5t gia, mu\u1ed1n th\u1ecd \u0111\u1ea1i gi\u1edbi trong Ph\u00e1p v\u00e0 Lu\u1eadt n\u00e0y ph\u1ea3i s\u1ed1ng b\u1ed1n th\u00e1ng bi\u1ec7t tr\u00fa. Sau khi s\u1ed1ng b\u1ed1n th\u00e1ng bi\u1ec7t th\u00fa, c\u00e1c v\u1ecb T\u1ef7-kheo n\u1ebfu \u0111\u1ed3ng \u00fd s\u1ebd cho xu\u1ea5t gia, cho th\u1ecd \u0111\u1ea1i gi\u1edbi, th\u1eddi con s\u1ebd xin s\u1ed1ng bi\u1ec7t tr\u00fa b\u1ed1n n\u0103m, sau khi s\u1ed1ng bi\u1ec7t tr\u00fa b\u1ed1n n\u0103m, n\u1ebfu c\u00e1c v\u1ecb T\u1ef7-kheo \u0111\u1ed3ng \u00fd, h\u00e3y cho con xu\u1ea5t gia, cho con th\u1ecd \u0111\u1ea1i gi\u1edbi \u0111\u1ec3 th\u00e0nh v\u1ecb T\u1ef7-kheo.<\/p>\n

V\u00e0 Th\u1ebf T\u00f4n n\u00f3i v\u1edbi t\u00f4n gi\u1ea3 Ananda:<\/p>\n

– N\u00e0y Ananada, h\u00e3y xu\u1ea5t gia cho Subhadda.<\/p>\n

– Xin v\u00e2ng, b\u1ea1ch Th\u1ebf T\u00f4n!<\/p>\n

T\u00f4n gi\u1ea3 Ananda v\u00e2ng l\u1eddi Th\u1ebf T\u00f4n.<\/p>\n

30. Du s\u0129 ngo\u1ea1i \u0111\u1ea1o Subhadda n\u00f3i v\u1edbi t\u00f4n gi\u1ea3 Ananda:<\/p>\n

– Th\u1eadt l\u00e0 l\u1ee3i \u00edch, th\u01b0a T\u00f4n gi\u1ea3 Ananda, th\u1eadt l\u00e0 thi\u1ec7n l\u1ee3i, th\u01b0a T\u00f4n gi\u1ea3 Ananda, \u0111\u01b0\u1ee3c th\u1ecd l\u1ec5 qu\u00e1n \u0111\u1ea3nh l\u00e0m \u0111\u1ec7 t\u1eed tr\u01b0\u1edbc m\u1eb7t b\u1eadc \u00d0\u1ea1o S\u01b0!<\/p>\n

V\u00e0 du s\u0129 ngo\u1ea1i \u0111\u1ea1o Subhadda \u0111\u01b0\u1ee3c xu\u1ea5t gia, \u0111\u01b0\u1ee3c th\u1ecd \u0111\u1ea1i gi\u1edbi v\u1edbi Th\u1ebf T\u00f4n. Th\u1ecd \u0111\u1ea1i gi\u1edbi kh\u00f4ng bao l\u00e2u, \u0111\u1ea1i \u0111\u1ee9c Subhadda \u1edf m\u1ed9t m\u00ecnh, an t\u1ecbnh, kh\u00f4ng ph\u00f3ng d\u1eadt, tinh t\u1ea5n, s\u1ed1ng nhi\u1ec7t t\u00e2m, c\u1ea7n m\u1eabn. V\u00e0 kh\u00f4ng bao l\u00e2u, v\u1ecb n\u00e0y ch\u1ee9ng \u0111\u01b0\u1ee3c m\u1ee5c \u0111\u00edch t\u1ed1i cao m\u00e0 con ch\u00e1u c\u00e1c l\u01b0\u01a1ng gia \u0111\u00e3 xu\u1ea5t gia, t\u1eeb b\u1ecf gia \u0111\u00ecnh, s\u1ed1ng kh\u00f4ng gia \u0111\u00ecnh h\u01b0\u1edbng \u0111\u1ebfn. \u00d0\u00f3 l\u00e0 v\u00f4 th\u01b0\u1ee3ng ph\u1ea1m h\u1ea1nh ngay trong hi\u1ec7n t\u1ea1i, t\u1ef1 gi\u00e1c ch\u1ee9ng v\u00e0 an tr\u00fa. Sanh \u0111\u00e3 t\u1eadn, ph\u1ea1m h\u1ea1nh \u0111\u00e3 th\u00e0nh, nh\u1eefng g\u00ec n\u00ean l\u00e0m \u0111\u00e3 l\u00e0m, sau \u0111\u1eddi n\u00e0y s\u1ebd kh\u00f4ng c\u00f3 \u0111\u1eddi s\u1ed1ng kh\u00e1c n\u1eefa.<\/p>\n

V\u00e0 \u0111\u1ea1i \u0111\u1ee9c Subhadda tr\u1edf th\u00e0nh m\u1ed9t A-la-h\u00e1n n\u1eefa. \u00d0\u1ea1i \u0111\u1ee9c l\u00e0 v\u1ecb \u0111\u1ec7 t\u1eed cu\u1ed1i c\u00f9ng \u0111\u01b0\u1ee3c Th\u1ebf T\u00f4n t\u1ebf \u0111\u1ed9.<\/p>\n

Kinh \u00d0\u1ea1i B\u00e1t Ni\u1ebft B\u00e0n\u00a0ph\u1ea9m VI<\/h2>\n

1. L\u00fac b\u1ea5y gi\u1edd, Th\u1ebf T\u00f4n n\u00f3i v\u1edbi T\u00f4n gi\u1ea3 Ananda:<\/p>\n

– N\u00e0y Ananda, n\u1ebfu trong c\u00e1c ng\u01b0\u01a1i c\u00f3 ng\u01b0\u1eddi ngh\u0129 r\u1eb1ng: “L\u1eddi n\u00f3i c\u1ee7a b\u1eadc \u00d0\u1ea1o s\u01b0 kh\u00f4ng c\u00f2n n\u1eefa. Ch\u00fang ta kh\u00f4ng c\u00f3 \u00d0\u1ea1o s\u01b0 (gi\u00e1o ch\u1ee7)”. N\u00e0y Ananda, ch\u1edb c\u00f3 nh\u1eefng t\u01b0 t\u01b0\u1edfng nh\u01b0 v\u1eady. N\u00e0y Ananda, Ph\u00e1p v\u00e0 Lu\u1eadt, Ta \u0111\u00e3 gi\u1ea3ng d\u1ea1y v\u00e0 tr\u00ecnh b\u00e0y, sau khi Ta di\u1ec7t \u0111\u1ed9, ch\u00ednh Ph\u00e1p v\u00e0 Lu\u1eadt \u1ea5y s\u1ebd l\u00e0 \u00d0\u1ea1o S\u01b0 c\u1ee7a c\u00e1c Ng\u01b0\u01a1i.<\/p>\n

2. N\u00e0y Ananda, nay c\u00e1c v\u1ecb T\u1ef7-kheo x\u01b0ng h\u00f4 v\u1edbi nhau l\u00e0 Hi\u1ec1n gi\u1ea3. Sau khi Ta di\u1ec7t \u0111\u1ed9, ch\u1edb c\u00f3 x\u01b0ng h\u00f4 nh\u01b0 v\u1eady. N\u00e0y Ananda, v\u1ecb T\u1ef7-kheo ni\u00ean l\u00e3o h\u00e3y g\u1ecdi v\u1ecb T\u1ef7-kheo ni\u00ean thi\u1ebfu, ho\u1eb7c b\u1eb1ng t\u00ean, ho\u1eb7c b\u1eb1ng h\u1ecd, ho\u1eb7c b\u1eb1ng ti\u1ebfng Hi\u1ec1n gi\u1ea3. V\u1ecb T\u1ef7-kheo ni\u00ean thi\u1ebfu, h\u00e3y g\u1ecdi v\u1ecb T\u1ef7-kheo ni\u00ean l\u00e3o l\u00e0 Th\u01b0\u1ee3ng t\u1ecda (Bhante) hay \u00d0\u1ea1i \u0111\u1ee9c.<\/p>\n

3. N\u00e0y Ananda, n\u1ebfu ch\u00fang T\u0103ng mu\u1ed1n, sau khi Ta di\u1ec7t \u0111\u1ed9 c\u00f3 th\u1ec3 h\u1ee7y b\u1ecf nh\u1eefng h\u1ecdc gi\u1edbi nh\u1ecf nh\u1eb7t chi ti\u1ebft.<\/p>\n

4. N\u00e0y Ananda, sau khi Ta di\u1ec7t \u0111\u1ed9, h\u00e3y h\u00e0nh t\u1ed9i Ph\u1ea1m \u0111\u00e0n (Brahmadanda) \u0111\u1ed1i v\u1edbi T\u1ef7-kheo Channa.<\/p>\n

– B\u1ea1ch Th\u1ebf T\u00f4n, th\u1ebf n\u00e0o l\u00e0 Ph\u1ea1m \u0111\u00e0n?<\/p>\n

– N\u00e0y Ananda, T\u1ef7-kheo Channa mu\u1ed1n n\u00f3i g\u00ec th\u00ec n\u00f3i. Ch\u00fang T\u1ef7-kheo s\u1ebd kh\u00f4ng n\u00f3i, s\u1ebd kh\u00f4ng gi\u1ea3ng d\u1ea1y, s\u1ebd kh\u00f4ng gi\u00e1o gi\u1edbi T\u1ef7-kheo Channa.<\/p>\n

5. R\u1ed3i Th\u1ebf T\u00f4n n\u00f3i v\u1edbi c\u00e1c T\u1ef7-kheo:<\/p>\n

– N\u00e0y c\u00e1c T\u1ef7-kheo, n\u1ebfu c\u00f3 T\u1ef7-kheo n\u00e0o nghi ng\u1edd hay ph\u00e2n v\u00e2n g\u00ec v\u1ec1 \u0111\u1ee9c Ph\u1eadt, Ph\u00e1p, ch\u00fang T\u0103ng, \u0111\u1ea1o hay ph\u01b0\u01a1ng ph\u00e1p, th\u1eddi n\u00e0y c\u00e1c T\u1ef7-kheo c\u00e1c Ng\u01b0\u1eddi h\u00e3y h\u1ecfi \u0111i. Sau ch\u1edb c\u00f3 h\u1ed1i ti\u1ebfc: “B\u1eadc \u00d0\u1ea1o S\u01b0 c\u00f3 m\u1eb7t tr\u01b0\u1edbc ch\u00fang ta m\u00e0 ch\u00fang ta kh\u00f4ng t\u1eadn m\u1eb7t h\u1ecfi Th\u1ebf T\u00f4n”.<\/p>\n

Khi \u0111\u01b0\u1ee3c n\u00f3i v\u1eady, c\u00e1c T\u1ef7-kheo \u1ea5y im l\u1eb7ng. M\u1ed9t l\u1ea7n th\u1ee9 hai, Th\u1ebf T\u00f4n…. M\u1ed9t l\u1ea7n th\u1ee9 ba, Th\u1ebf T\u00f4n n\u00f3i v\u1edbi c\u00e1c T\u1ef7-kheo:<\/p>\n

– N\u00e0y c\u00e1c T\u1ef7-kheo, n\u1ebfu c\u00f3 m\u1ed9t T\u1ef7-kheo c\u00f3 nghi ng\u1edd hay ph\u00e2n v\u00e2n g\u00ec v\u1ec1 \u0111\u1ee9c Ph\u1eadt, Ph\u00e1p, ch\u00fang T\u0103ng, \u0111\u1ea1o hay ph\u01b0\u01a1ng ph\u00e1p, th\u1eddi n\u00e0y c\u00e1c T\u1ef7-kheo, c\u00e1c ng\u01b0\u01a1i h\u00e3y h\u1ecfi \u0111i. Sau ch\u1edb c\u00f3 h\u1ed1i ti\u1ebfc: “B\u1eadc \u00d0\u1ea1o S\u01b0 c\u00f3 m\u1eb7t tr\u01b0\u1edbc ch\u00fang ta m\u00e0 ch\u00fang ta kh\u00f4ng t\u1eadn m\u1eb7t h\u1ecfi Th\u1ebf T\u00f4n”.<\/p>\n

L\u1ea7n th\u1ee9 ba, c\u00e1c T\u1ef7-kheo \u1ea5y gi\u1eef im l\u1eb7ng.<\/p>\n

R\u1ed3i Th\u1ebf T\u00f4n n\u00f3i v\u1edbi c\u00e1c T\u1ef7-kheo:<\/p>\n

– N\u00e0y c\u00e1c T\u1ef7-kheo, n\u1ebfu c\u00f3 v\u1ecb n\u00e0o v\u00ec l\u00f2ng k\u00ednh tr\u1ecdng b\u1eadc \u00d0\u1ea1o S\u01b0 m\u00e0 kh\u00f4ng h\u1ecfi, th\u1eddi n\u00e0y c\u00e1c T\u1ef7-kheo, gi\u1eefa b\u1ea1n \u0111\u1ed3ng tu, h\u00e3y h\u1ecfi nhau.<\/p>\n

Khi \u0111\u01b0\u1ee3c n\u00f3i v\u1eady, nh\u1eefng v\u1ecb T\u1ef7-kheo \u1ea5y gi\u1eef im l\u1eb7ng.<\/p>\n

6. R\u1ed3i t\u00f4n gi\u1ea3 Ananda b\u1ea1ch Th\u1ebf T\u00f4n:<\/p>\n

– B\u1ea1ch Th\u1ebf T\u00f4n, th\u1eadt k\u1ef3 di\u1ec7u thay, b\u1ea1ch Th\u1ebf T\u00f4n, th\u1eadt hy h\u1eefu thay! B\u1ea1ch Th\u1ebf T\u00f4n, con tin r\u1eb1ng trong ch\u00fang T\u1ef7-kheo n\u00e0y, kh\u00f4ng c\u00f3 m\u1ed9t T\u1ef7-kheo n\u00e0o c\u00f3 nghi ng\u1edd hay ph\u00e2n v\u00e2n g\u00ec \u0111\u1ed1i v\u1edbi Ph\u1eadt, Ph\u00e1p, ch\u00fang T\u0103ng, \u0111\u1ea1o hay ph\u01b0\u01a1ng ph\u00e1p.<\/p>\n

– N\u00e0y Ananda, ng\u01b0\u01a1i c\u00f3 t\u00edn nhi\u1ec7m n\u00ean n\u00f3i v\u1eady. Nh\u01b0ng \u1edf \u0111\u00e2y, n\u00e0y Ananda, Nh\u01b0 Lai bi\u1ebft r\u1eb1ng trong ch\u00fang T\u1ef7-kheo n\u00e0y, kh\u00f4ng c\u00f3 m\u1ed9t T\u1ef7-kheo n\u00e0o c\u00f3 nghi ng\u1edd hay ph\u00e2n v\u00e2n g\u00ec \u0111\u1ed1i v\u1edbi Ph\u1eadt, Ph\u00e1p, ch\u00fang T\u0103ng, \u0111\u1ea1o hay ph\u01b0\u01a1ng ph\u00e1p. N\u00e0y Ananda, trong n\u0103m tr\u0103m T\u1ef7-kheo n\u00e0y, T\u1ef7-kheo th\u1ea5p nh\u1ea5t \u0111\u00e3 ch\u1ee9ng \u0111\u01b0\u1ee3c qu\u1ea3 D\u1ef1 l\u01b0u, kh\u00f4ng c\u00f2n \u0111\u1ecda l\u1ea1c, ch\u1eafc ch\u1eafn h\u01b0\u1edbng \u0111\u1ebfn Ch\u00e1nh gi\u00e1c.<\/p>\n

7. V\u00e0 Th\u1ebf T\u00f4n n\u00f3i v\u1edbi c\u00e1c T\u1ef7-kheo:<\/p>\n

– N\u00e0y c\u00e1c T\u1ef7-kheo, nay Ta khuy\u00ean d\u1ea1y c\u00e1c ng\u01b0\u01a1i: “C\u00e1c ph\u00e1p h\u1eefu vi l\u00e0 v\u00f4 th\u01b0\u1eddng, h\u00e3y tinh t\u1ea5n, ch\u1edb c\u00f3 ph\u00f3ng d\u1eadt”.<\/p>\n

\u00d0\u00f3 l\u00e0 l\u1eddi cu\u1ed1i c\u00f9ng Nh\u01b0 Lai.<\/p>\n

8. R\u1ed3i Th\u1ebf T\u00f4n nh\u1eadp \u0111\u1ecbnh S\u01a1 thi\u1ec1n. Xu\u1ea5t S\u01a1 thi\u1ec1n, Ng\u00e0i nh\u1eadp Nh\u1ecb thi\u1ec1n. Xu\u1ea5t Nh\u1ecb thi\u1ec1n, Ng\u00e0i nh\u1eadp Tam thi\u1ec1n. Xu\u1ea5t Tam thi\u1ec1n, Ng\u00e0i nh\u1eadp T\u1ee9 thi\u1ec1n. Xu\u1ea5t T\u1ee9 thi\u1ec1n, Ng\u00e0i nh\u1eadp \u0111\u1ecbnh Kh\u00f4ng v\u00f4 bi\u00ean x\u1ee9. Xu\u1ea5t Kh\u00f4ng v\u00f4 bi\u00ean x\u1ee9, Ng\u00e0i nh\u1eadp \u0111\u1ecbnh Th\u1ee9c v\u00f4 bi\u00ean x\u1ee9. Xu\u1ea5t Th\u1ee9c v\u00f4 bi\u00ean x\u1ee9, Ng\u00e0i nh\u1eadp \u0111\u1ecbnh V\u00f4 s\u1edf h\u1eefu x\u1ee9. Xu\u1ea5t V\u00f4 S\u1edf h\u1eefu x\u1ee9, Ng\u00e0i nh\u1eadp \u0111\u1ecbnh Phi t\u01b0\u1edfng phi phi t\u01b0\u1edfng x\u1ee9. Xu\u1ea5t Phi t\u01b0\u1edfng phi phi t\u01b0\u1edfng x\u1ee9, Ng\u00e0i nh\u1eadp Di\u1ec7t th\u1ecd t\u01b0\u1edfng \u0111\u1ecbnh.<\/p>\n

Khi \u1ea5y t\u00f4n gi\u1ea3 Ananda n\u00f3i v\u1edbi t\u00f4n gi\u1ea3 Anuruddha:<\/p>\n

– Th\u01b0a T\u00f4n gi\u1ea3, Th\u1ebf T\u00f4n \u0111\u00e3 di\u1ec7t \u0111\u1ed9.<\/p>\n

– N\u00e0y Hi\u1ec1n gi\u1ea3 Ananda, Th\u1ebf T\u00f4n ch\u01b0a di\u1ec7t \u0111\u1ed9. Ng\u00e0i m\u1edbi nh\u1eadp Di\u1ec7t th\u1ecd t\u01b0\u1edfng \u0111\u1ecbnh.<\/p>\n

9. R\u1ed3i xu\u1ea5t Di\u1ec7t th\u1ecd t\u01b0\u1edfng \u0111\u1ecbnh, Ng\u00e0i nh\u1eadp Phi t\u01b0\u1edfng phi phi t\u01b0\u1edfng x\u1ee9 \u0111\u1ecbnh. Xu\u1ea5t Phi t\u01b0\u1edfng phi phi t\u01b0\u1edfng x\u1ee9, Ng\u00e0i nh\u1eadp V\u00f4 s\u1edf h\u1eefu x\u1ee9 \u0111\u1ecbnh. Xu\u1ea5t V\u00f4 s\u1edf h\u1eefu x\u1ee9, Ng\u00e0i nh\u1eadp Th\u1ee9c v\u00f4 bi\u00ean x\u1ee9 \u0111\u1ecbnh. Xu\u1ea5t th\u1ee9c V\u00f4 bi\u00ean x\u1ee9, Ng\u00e0i nh\u1eadp H\u01b0 kh\u00f4ng v\u00f4 bi\u00ean x\u1ee9 \u0111\u1ecbnh. Xu\u1ea5t H\u01b0 kh\u00f4ng v\u00f4 bi\u00ean x\u1ee9, Ng\u00e0i nh\u1eadp \u0111\u1ecbnh T\u1ee9 thi\u1ec1n. Xu\u1ea5t T\u1ee9 thi\u1ec1n, Ng\u00e0i nh\u1eadp \u0111\u1ecbnh Tam thi\u1ec1n. Xu\u1ea5t Tam thi\u1ec1n, Ng\u00e0i nh\u1eadp \u0111\u1ecbnh Nh\u1ecb thi\u1ec1n. Xu\u1ea5t Nh\u1ecb thi\u1ec1n, Ng\u00e0i nh\u1eadp \u0111\u1ecbnh S\u01a1 thi\u1ec1n. Xu\u1ea5t S\u01a1 thi\u1ec1n, Ng\u00e0i nh\u1eadp \u0111\u1ecbnh Nh\u1ecb thi\u1ec1n. Xu\u1ea5t Nh\u1ecb thi\u1ec1n, Ng\u00e0i nh\u1eadp \u0111\u1ecbnh Tam thi\u1ec1n. Xu\u1ea5t Tam thi\u1ec1n, Ng\u00e0i nh\u1eadp \u0111\u1ecbnh T\u1ee9 thi\u1ec1n. Xu\u1ea5t T\u1ee9 thi\u1ec1n, Ng\u00e0i l\u1eadp t\u1ee9c di\u1ec7t \u0111\u1ed9.<\/p>\n

10. Khi Th\u1ebf T\u00f4n di\u1ec7t \u0111\u1ed9, c\u00f9ng v\u1edbi s\u1ef1 di\u1ec7t \u0111\u1ed9, \u0111\u1ea1i \u0111\u1ecba ch\u1ea5n \u0111\u1ed9ng kh\u1ee7ng khi\u1ebfp, r\u00e2u t\u00f3c d\u1ef1ng ng\u01b0\u1ee3c, s\u1ea5m tr\u1eddi vang \u0111\u1ed9ng.<\/p>\n

Khi Th\u1ebf T\u00f4n di\u1ec7t \u0111\u1ed9, Ph\u1ea1m thi\u00ean Sahampati, c\u00f9ng l\u00fac Ng\u00e0i di\u1ec7t \u0111\u1ed9, th\u1ed1t l\u00ean b\u00e0i k\u1ec7 n\u00e0y:<\/p>\n

Ch\u00fang sanh \u1edf tr\u00ean \u0111\u1eddi, T\u1eeb b\u1ecf th\u00e2n ng\u0169 u\u1ea9n B\u1eadc \u0111\u1ea1o s\u01b0 c\u0169ng v\u1eady, \u00d0\u1ea5ng Tuy\u1ec7t lu\u00e2n tr\u00ean \u0111\u1eddi. B\u1eadc \u00d0\u1ea1i h\u00f9ng Gi\u00e1c ng\u1ed9 Nh\u01b0 Lai \u0111\u00e3 di\u1ec7t \u0111\u1ed9.<\/p>\n

Khi Th\u1ebf T\u00f4n di\u1ec7t \u0111\u1ed9, Thi\u00ean ch\u1ee7 Sakka, c\u00f9ng l\u00fac Ng\u00e0i di\u1ec7t \u0111\u1ed9, th\u1ed1t l\u00ean b\u00e0i k\u1ec7 n\u00e0y:<\/p>\n

C\u00e1c h\u00e0nh l\u00e0 v\u00f4 th\u01b0\u1eddng, C\u00f3 sanh ph\u1ea3i c\u00f3 di\u1ec7t \u00d0\u00e3 sanh, ch\u00fang ph\u1ea3i di\u1ec7t, Nhi\u1ebfp ch\u00fang l\u00e0 an l\u1ea1c.<\/p>\n

Khi Th\u1ebf T\u00f4n di\u1ec7t \u0111\u1ed9, t\u00f4n gi\u1ea3 Anuruddha, c\u00f9ng l\u00fac Ng\u00e0i di\u1ec7t \u0111\u1ed9, th\u1ed1t l\u00ean b\u00e0i k\u1ec7 n\u00e0y:<\/p>\n

Kh\u00f4ng ph\u1ea3i th\u1edf ra v\u00e0o Ch\u00ednh t\u00e2m tr\u00fa ch\u00e1nh \u0111\u1ecbnh Kh\u00f4ng tham \u00e1i t\u1ecbch t\u1ecbnh Tu s\u0129 h\u01b0\u1edbng di\u1ec7t \u0111\u1ed9 Ch\u00ednh t\u00e2m t\u1ecbnh b\u1ea5t \u0111\u1ed9ng Nh\u1eabn ch\u1ecbu m\u1ecdi c\u1ea3m th\u1ecd Nh\u01b0 \u0111\u00e8n s\u00e1ng b\u1ecb t\u1eaft T\u00e2m gi\u1ea3i tho\u00e1t ho\u00e0n to\u00e0n.<\/p>\n

Khi Th\u1ebf T\u00f4n di\u1ec7t \u0111\u1ed9, t\u00f4n gi\u1ea3 Ananda, c\u00f9ng l\u00fac Ng\u00e0i di\u1ec7t \u0111\u1ed9, th\u1ed1t l\u00ean b\u00e0i k\u1ec7 n\u00e0y:<\/p>\n

Th\u1eadt kinh kh\u1ee7ng b\u00e0ng ho\u00e0ng, Th\u1eadt r\u00e2u t\u00f3c d\u1ef1ng ng\u01b0\u1ee3c, Khi B\u1eadc To\u00e0n thi\u1ec7n n\u0103ng, B\u1eadc Gi\u00e1c ng\u1ed9 nh\u1eadp di\u1ec7t.<\/p>\n

Khi Th\u1ebf T\u00f4n di\u1ec7t \u0111\u1ed9, nh\u1eefng T\u1ef7-kheo ch\u01b0a gi\u1ea3i tho\u00e1t tham \u00e1i, c\u00f3 v\u1ecb th\u00ec kh\u00f3c than v\u1edbi c\u00e1nh tay du\u1ed7i cao, c\u00f3 v\u1ecb th\u00ec kh\u00f3c than, th\u00e2n n\u1eb1m nho\u00e0i d\u01b0\u1edbi \u0111\u1ea5t, l\u0103n l\u1ed9n qua l\u1ea1i: “Th\u1ebf T\u00f4n nh\u1eadp di\u1ec7t qu\u00e1 s\u1edbm, Thi\u1ec7n Th\u1ec7t nh\u1eadp di\u1ec7t qu\u00e1 s\u1edbm, Ph\u00e1p nh\u00e3n bi\u1ebfn m\u1ea5t \u1edf tr\u00ean \u0111\u1eddi qu\u00e1 s\u1edbm”. C\u00f2n nh\u1eefng T\u1ef7-kheo \u0111\u00e3 di\u1ec7t tr\u1eeb tham \u00e1i, nh\u1eefng v\u1ecb n\u00e0y an tr\u00fa ch\u00e1nh ni\u1ec7m t\u1ec9nh gi\u00e1c, nh\u1eabn n\u1ea1i, suy t\u01b0: “C\u00e1c h\u00e0nh l\u00e0 v\u00f4 th\u01b0\u1eddng, l\u00e0m sao tr\u00e1nh kh\u1ecfi s\u1ef1 ki\u1ec7n \u1ea5y?”<\/p>\n

11. L\u00fac b\u1ea5y gi\u1edd, t\u00f4n gi\u1ea3 Anuruddha n\u00f3i v\u1edbi c\u00e1c T\u1ef7-kheo:<\/p>\n

– Th\u00f4i c\u00e1c Hi\u1ec1n gi\u1ea3, ch\u1edb c\u00f3 s\u1ea7u n\u00e3o, ch\u1edb c\u00f3 kh\u00f3c than. N\u00e0y c\u00e1c Hi\u1ec1n gi\u1ea3, ph\u1ea3i ch\u0103ng Th\u1ebf T\u00f4n \u0111\u00e3 tuy\u00ean b\u1ed1 ngay t\u1eeb ban \u0111\u1ea7u r\u1eb1ng m\u1ecdi v\u1eadt \u01b0u \u00e1i th\u00e2n t\u00ecnh \u0111\u1ec1u ph\u1ea3i sanh bi\u1ec7t, t\u1eed bi\u1ec7t v\u00e0 d\u1ecb bi\u1ec7t. N\u00e0y c\u00e1c Hi\u1ec1n gi\u1ea3, l\u00e0m sao c\u00f3 th\u1ec3 \u0111\u01b0\u1ee3c nh\u01b0 v\u1ea7y: “Nh\u1eefng g\u00ec sanh, t\u1ed3n t\u1ea1i, h\u1eefu vi, ch\u1ecbu s\u1ef1 bi\u1ebfn ho\u1ea1i m\u00e0 l\u1ea1i mong kh\u1ecfi c\u00f3 s\u1ef1 bi\u1ebfn d\u1ecbch? Th\u1eadt kh\u00f4ng c\u00f3 s\u1ef1 tr\u1ea1ng \u1ea5y”. N\u00e0y c\u00e1c Hi\u1ec1n gi\u1ea3, ch\u00ednh ch\u01b0 Thi\u00ean \u0111ang tr\u00e1ch \u0111\u00f3.<\/p>\n

– Th\u01b0a T\u00f4n gi\u1ea3 Anuruddha, T\u00f4n gi\u1ea3 \u0111ang ngh\u0129 \u0111\u1ebfn h\u1ea1ng ch\u01b0 Thi\u00ean n\u00e0o?<\/p>\n

– Hi\u1ec1n gi\u1ea3 Ananda, c\u00f3 h\u1ea1ng ch\u01b0 Thi\u00ean \u1edf tr\u00ean h\u01b0 kh\u00f4ng nh\u01b0ng c\u00f3 t\u00e2m t\u01b0 th\u1ebf t\u1ee5c, nh\u1eefng v\u1ecb n\u00e0y kh\u00f3c than v\u1edbi \u0111\u1ea7u b\u00f9 t\u00f3c r\u1ed1i, kh\u00f3c than v\u1edbi c\u00e1nh tay du\u1ed7i cao, kh\u00f3c than th\u00e2n b\u1ed5 nho\u00e0i d\u01b0\u1edbi \u0111\u1ea5t, l\u0103n l\u1ed9n qua l\u1ea1i: “Th\u1ebf T\u00f4n nh\u1eadp di\u1ec7t qu\u00e1 s\u1edbm, Thi\u1ec7n Th\u1ec7 nh\u1eadp di\u1ec7t qu\u00e1 s\u1edbm, Ph\u00e1p nh\u00e3n bi\u1ebfn m\u1ea5t \u1edf tr\u00ean \u0111\u1eddi qu\u00e1 s\u1edbm”.<\/p>\n

Hi\u1ec1n gi\u1ea3 Ananda, c\u00f3 h\u1ea1ng ch\u01b0 Thi\u00ean \u1edf tr\u00ean \u0111\u1ea5t v\u1edbi t\u00e2m t\u01b0 th\u1ebf t\u1ee5c, nh\u1eefng v\u1ecb n\u00e0y kh\u00f3c than v\u1edbi \u0111\u1ea7u b\u00f9 t\u00f3c r\u1ed1i, kh\u00f3c than v\u1edbi c\u00e1nh tay du\u1ed7i cao, kh\u00f3c than th\u00e2n n\u1eb1m nho\u00e0i d\u01b0\u1edbi \u0111\u1ea5t, l\u0103n l\u1ed9n qua l\u1ea1i: “Th\u1ebf T\u00f4n nh\u1eadp di\u1ec7t qu\u00e1 s\u1edbm, Thi\u1ec7n Th\u1ec7 nh\u1eadp di\u1ec7t qu\u00e1 s\u1edbm, Ph\u00e1p nh\u00e3n bi\u1ebfn m\u1ea5t \u1edf tr\u00ean \u0111\u1eddi qu\u00e1 s\u1edbm”. C\u00f2n nh\u1eefng ch\u01b0 Thi\u00ean di\u1ec7t tr\u1eeb \u00e1i d\u1ee5c, nh\u1eefng v\u1ecb n\u00e0y ch\u00e1nh ni\u1ec7m t\u1ec9nh gi\u00e1c, ch\u1ecbu \u0111\u1ef1ng v\u1edbi t\u00e2m suy t\u01b0: “C\u00e1c h\u00e0nh l\u00e0 v\u00f4 th\u01b0\u1eddng, l\u00e0m sao c\u00f3 th\u1ec3 kh\u00e1c \u0111\u01b0\u1ee3c?”<\/p>\n

12. T\u00f4n gi\u1ea3 Anuruddha v\u00e0 t\u00f4n gi\u1ea3 Ananda lu\u1eadn b\u00e0n v\u1ec1 Ch\u00e1nh ph\u00e1p su\u1ed1t c\u1ea3 \u0111\u00eam c\u00f2n l\u1ea1i. R\u1ed3i t\u00f4n gi\u1ea3 Anuruddha n\u00f3i v\u1edbi t\u00f4n gi\u1ea3 Ananda:<\/p>\n

– Hi\u1ec1n gi\u1ea3 Ananda, h\u00e3y v\u00e0o th\u00e0nh Kusin\u00e0r\u00e0: “N\u00e0y V\u00e0setth\u00e0, Th\u1ebf T\u00f4n \u0111\u00e3 di\u1ec7t \u0111\u1ed9, h\u00e3y l\u00e0m nh\u1eefng g\u00ec c\u00e1c ng\u01b0\u01a1i ngh\u0129 ph\u1ea3i l\u00e0m”.<\/p>\n

– T\u00f4n gi\u1ea3, xin v\u00e2ng!<\/p>\n

T\u00f4n gi\u1ea3 Ananda v\u00e2ng l\u1eddi t\u00f4n gi\u1ea3 Anuruddha, bu\u1ed5i s\u00e1ng \u0111\u1eafp y, \u0111em theo y b\u00e1t c\u00f9ng m\u1ed9t th\u1ecb gi\u1ea3, v\u00e0o th\u00e0nh Kusin\u00e0r\u00e0.<\/p>\n

L\u00fac b\u1ea5y gi\u1edd, d\u00e2n Mall\u00e0 \u1edf Kusin\u00e0r\u00e0 \u0111ang t\u1ee5 h\u1ecdp t\u1ea1i gi\u1ea3ng \u0111\u01b0\u1eddng v\u00ec m\u1ed9t v\u00e0i c\u00f4ng v\u1ee5. T\u00f4n gi\u1ea3 Ananda \u0111\u1ebfn t\u1ea1i gi\u1ea3ng \u0111\u01b0\u1eddng c\u1ee7a d\u00e2n Mall\u00e0 \u1edf Kusin\u00e0r\u00e0, sau khi \u0111\u1ebfn li\u1ec1n n\u00f3i v\u1edbi d\u00e2n Mall\u00e0 \u1edf Kusin\u00e0r\u00e0: “N\u00e0y V\u00e0setth\u00e0, Th\u1ebf T\u00f4n \u0111\u00e3 di\u1ec7t \u0111\u1ed9, h\u00e3y l\u00e0m nh\u1eefng g\u00ec c\u00e1c ng\u01b0\u01a1i ngh\u0129 ph\u1ea3i l\u00e0m”.<\/p>\n

D\u00e2n Mall\u00e0 c\u00f9ng v\u1edbi con trai, con g\u00e1i v\u00e0 v\u1ee3, khi nghe t\u00f4n gi\u1ea3 Ananda n\u00f3i nh\u01b0 v\u1eady li\u1ec1n \u0111au \u0111\u1edbn s\u1ea7u mu\u1ed9n, t\u00e2m t\u01b0 kh\u1ed5 n\u00e3o, k\u1ebb th\u00ec kh\u00f3c than v\u1edbi \u0111\u1ea7u b\u00f9 t\u00f3c r\u1ed1i, k\u1ebb th\u00ec kh\u00f3c than v\u1edbi c\u00e1nh tay du\u1ed7i cao, k\u1ebb th\u00ec kh\u00f3c than th\u00e2n b\u1ed5 nho\u00e0i d\u01b0\u1edbi \u0111\u1ea5t, l\u0103n l\u1ed9n qua l\u1ea1i: “Th\u1ebf T\u00f4n nh\u1eadp di\u1ec7t qu\u00e1 s\u1edbm, Thi\u1ec7n Th\u1ec7 nh\u1eadp di\u1ec7t qu\u00e1 s\u1edbm, Ph\u00e1p nh\u00e3n bi\u1ebfn m\u1ea5t \u1edf tr\u00ean \u0111\u1eddi qu\u00e1 s\u1edbm”.<\/p>\n

13. R\u1ed3i d\u00e2n Mall\u00e0 \u1edf Kusin\u00e0r\u00e0 ra l\u1ec7nh cho nh\u1eefng ng\u01b0\u1eddi l\u00e0m: “C\u00e1c ng\u01b0\u1eddi h\u00e3y gom g\u00f3p h\u01b0\u01a1ng, tr\u00e0ng hoa v\u00e0 t\u1ea5t c\u1ea3 nh\u1ea1c kh\u00ed \u1edf Kusin\u00e0r\u00e0”.<\/p>\n

R\u1ed3i d\u00e2n Kusin\u00e0r\u00e0 \u0111em theo h\u01b0\u01a1ng, tr\u00e0ng hoa, t\u1ea5t c\u1ea3 nh\u1ea1c kh\u00ed v\u00e0 n\u0103m tr\u0103m cu\u1ed9n v\u1ea3i \u0111i \u0111\u1ebfn Upavattana, t\u1ea1i r\u1eebng S\u00e0l\u00e0 c\u1ee7a d\u00f2ng h\u1ecd Mall\u00e0, \u0111\u1ebfn t\u1ea1i ch\u1ed7 th\u00e2n x\u00e1 l\u1ee3i c\u1ee7a Th\u1ebf T\u00f4n, r\u1ed3i ch\u00fang \u1edf l\u1ea1i c\u1ea3 ng\u00e0y t\u00f4n tr\u1ecdng, cung k\u00ednh, \u0111\u1ea3nh l\u1ec5, c\u00fang d\u01b0\u1eddng th\u00e2n x\u00e1 l\u1ee3i Th\u1ebf T\u00f4n v\u1edbi c\u00e1c \u0111i\u1ec7u m\u00faa, h\u00e1t, nh\u1ea1c, tr\u00e0ng hoa, h\u01b0\u01a1ng, l\u00e0m nh\u1eefng b\u1ea3o c\u00e1i b\u1eb1ng v\u1ea3i v\u00e0 tr\u00e0ng hoa Mandala.<\/p>\n

R\u1ed3i d\u00e2n Mall\u00e0 \u1edf Kusin\u00e0r\u00e0 suy ngh\u0129: “H\u00f4m nay, n\u1ebfu thi\u00eau th\u00e2n x\u00e1 l\u1ee3i Th\u1ebf T\u00f4n th\u1eddi qu\u00e1 s\u1edbm. Ng\u00e0y mai, ch\u00fang ta s\u1ebd l\u00e0m l\u1ec5 thi\u00eau th\u00e2n x\u00e1 l\u1ee3i c\u1ee7a Th\u1ebf T\u00f4n”. R\u1ed3i d\u00e2n Mall\u00e0 \u1edf Kusin\u00e0r\u00e0, c\u1ea3 ng\u00e0y th\u1ee9 hai, t\u00f4n tr\u1ecdng, cung k\u00ednh, \u0111\u1ea3nh l\u1ec5, c\u00fang d\u01b0\u1eddng th\u00e2n x\u00e1 l\u1ee3i Th\u1ebf T\u00f4n v\u1edbi c\u00e1c \u0111i\u1ec7u m\u00faa, h\u00e1t, nh\u1ea1c, tr\u00e0ng hoa, h\u01b0\u01a1ng, l\u00e0m nh\u1eefng b\u1ea3o c\u00e1i b\u1eb1ng v\u1ea3i v\u00e0 tr\u00e0ng hoa Mandala, ng\u00e0y th\u1ee9 ba c\u0169ng nh\u01b0 v\u1eady, ng\u00e0y th\u1ee9 t\u01b0 c\u0169ng nh\u01b0 v\u1eady, ng\u00e0y th\u1ee9 n\u0103m c\u0169ng nh\u01b0 v\u1eady. Ng\u00e0y th\u1ee9 s\u00e1u c\u0169ng nh\u01b0 v\u1eady.<\/p>\n

14. \u00d0\u1ebfn ng\u00e0y th\u1ee9 b\u1ea3y, d\u00e2n Mall\u00e0 \u1edf Kusin\u00e0r\u00e0 suy ngh\u0129: “Ch\u00fang ta \u0111\u00e3 t\u00f4n tr\u1ecdng, cung k\u00ednh, \u0111\u1ea3nh l\u1ec5, c\u00fang d\u01b0\u1eddng th\u00e2n x\u00e1 l\u1ee3i Th\u1ebf T\u00f4n v\u1edbi c\u00e1c \u0111i\u1ec7u m\u00faa h\u00e1t, nh\u1ea1c, tr\u00e0ng hoa, h\u01b0\u01a1ng, nay ch\u00fang ta h\u00e3y ch\u1edf th\u00e2n x\u00e1c x\u00e1 l\u1ee3i Th\u1ebf T\u00f4n ra ngo\u00e0i th\u00e0nh v\u1ec1 ph\u00eda Nam v\u00e0 l\u00e0m l\u1ec5 thi\u00eau th\u00e2n t\u1ea1i ch\u1ed7 \u1ea5y”.<\/p>\n

L\u00fac b\u1ea5y gi\u1edd t\u00e1m v\u1ecb t\u1ed9c tr\u01b0\u1edfng Mall\u00e0 g\u1ed9i \u0111\u1ea7u, m\u1eb7c \u00e1o m\u1edbi v\u1edbi \u00fd \u0111\u1ecbnh khi\u00eang n\u1ed5i th\u00e2n x\u00e1 l\u1ee3i Nh\u01b0 Lai nh\u01b0ng khi\u00eang kh\u00f4ng n\u1ed5i \u0111\u01b0\u1ee3c. C\u00e1c v\u1ecb Mall\u00e0 \u1edf Kusin\u00e0r\u00e0 b\u1ea1ch T\u00f4n gi\u1ea3 Anuruddha:<\/p>\n

– B\u1ea1ch T\u00f4n gi\u1ea3, do nh\u00e2n g\u00ec, do duy\u00ean g\u00ec t\u00e1m v\u1ecb t\u1ed9c tr\u01b0\u1edfng Mall\u00e0 n\u00e0y g\u1ed9i \u0111\u1ea7u, m\u1eb7c \u00e1o m\u1edbi v\u1edbi \u00fd \u0111\u1ecbnh khi\u00eang n\u1ed5i th\u00e2n x\u00e1 l\u1ee3i Nh\u01b0 Lai, nh\u01b0ng kh\u00f4ng khi\u00eang n\u1ed5i \u0111\u01b0\u1ee3c?<\/p>\n

– N\u00e0y V\u00e0setth\u00e0, v\u00ec \u00fd \u0111\u1ecbnh c\u1ee7a c\u00e1c Ng\u01b0\u01a1i kh\u00e1c, \u00fd \u0111\u1ecbnh c\u1ee7a ch\u01b0 Thi\u00ean kh\u00e1c.<\/p>\n

15. – B\u1ea1ch T\u00f4n gi\u1ea3, \u00fd \u0111\u1ecbnh c\u1ee7a ch\u01b0 Thi\u00ean l\u00e0 g\u00ec?<\/p>\n

– N\u00e0y c\u00e1c V\u00e0setth\u00e0, \u00fd \u0111\u1ecbnh c\u1ee7a c\u00e1c Ng\u01b0\u01a1i nh\u01b0 sau:<\/p>\n

“Ch\u00fang ta \u0111\u00e3 t\u00f4n tr\u1ecdng, cung k\u00ednh, \u0111\u1ea3nh l\u1ec5, c\u00fang d\u01b0\u1eddng th\u00e2n x\u00e1 l\u1ee3i Th\u1ebf T\u00f4n v\u1edbi c\u00e1c \u0111i\u1ec7u m\u00faa, h\u00e1t, nh\u1ea1c, tr\u00e0ng hoa, h\u01b0\u01a1ng. Nay ch\u00fang ta h\u00e3y ch\u1edf th\u00e2n x\u00e1 l\u1ee3i Th\u1ebf T\u00f4n ra ngo\u00e0i th\u00e0nh v\u1ec1 ph\u00eda Nam v\u00e0 l\u00e0m l\u1ec5 thi\u00eau th\u00e2n t\u1ea1i ch\u1ed7 \u1ea5y”.<\/p>\n

N\u00e0y c\u00e1c V\u00e0setth\u00e0, \u00fd \u0111\u1ecbnh c\u1ee7a ch\u01b0 Thi\u00ean nh\u01b0 sau: “Ch\u00fang ta \u0111\u00e3 t\u00f4n tr\u1ecdng, cung k\u00ednh, \u0111\u1ea3nh l\u1ec5, c\u00fang d\u01b0\u1eddng th\u00e2n x\u00e1 l\u1ee3i Th\u1ebf T\u00f4n v\u1edbi c\u00e1c \u0111i\u1ec7u m\u00faa, h\u00e1t, nh\u1ea1c, tr\u00e0ng hoa, h\u01b0\u01a1ng c\u1ee7a Ch\u01b0 thi\u00ean, nay ch\u00fang ta h\u00e3y khi\u00eang th\u00e2n x\u00e1 l\u1ee3i Th\u1ebf T\u00f4n v\u1ec1 h\u01b0\u1edbng B\u1eafc ph\u00eda B\u1eafc c\u1ee7a th\u00e0nh. Sau khi khi\u00eang qua c\u1eeda ph\u00eda B\u1eafc, h\u00e3y khi\u00eang qua Trung t\u00e2m c\u1ee7a th\u00e0nh, r\u1ed3i h\u01b0\u1edbng v\u1ec1 ph\u00eda \u00d0\u00f4ng, khi\u00eang \u0111\u1ebfn ph\u00eda \u00d0\u00f4ng c\u1ee7a th\u00e0nh. Sau khi khi\u00eang qua c\u1eeda ph\u00eda \u00d0\u00f4ng, h\u00e3y khi\u00eang \u0111\u1ebfn ph\u00eda \u00d0\u00f4ng c\u1ee7a th\u00e0nh, t\u1ea1i \u0111\u1ec1n c\u1ee7a d\u00e2n Mall\u00e0 t\u00ean l\u00e0 Makuta-bandhana v\u00e0 ch\u00fang ta s\u1ebd thi\u00eau th\u00e2n Th\u1ebf T\u00f4n t\u1ea1i ch\u1ed7 \u1ea5y”.<\/p>\n

– B\u1ea1ch T\u00f4n gi\u1ea3, \u00fd \u0111\u1ecbnh c\u1ee7a ch\u01b0 Thi\u00ean th\u1ebf n\u00e0o, \u00fd \u0111\u1ecbnh c\u1ee7a ch\u00fang con c\u0169ng v\u1eady.<\/p>\n

16. L\u00fac \u1ea5y, kh\u1eafp c\u1ea3 Kusin\u00e0r\u00e0 cho \u0111\u1ebfn \u0111\u1ed1ng b\u1ee5i, \u0111\u1ed1ng r\u00e1c, \u0111\u01b0\u1ee3c r\u1ea3i la li\u1ec7t l\u00ean \u0111\u1ebfn \u0111\u1ea7u g\u1ed1i to\u00e0n hoa Mandar\u00e0va. R\u1ed3i ch\u01b0 Thi\u00ean v\u00e0 c\u00e1c d\u00e2n Mall\u00e0 \u1edf Kusin\u00e0r\u00e0, sau khi \u0111\u00e3 t\u00f4n tr\u1ecdng, cung k\u00ednh, \u0111\u1ea3nh l\u1ec5, c\u00fang d\u01b0\u1eddng th\u00e2n x\u00e1 l\u1ee3i Th\u1ebf T\u00f4n v\u1edbi c\u00e1c \u0111i\u1ec7u m\u00faa, h\u00e1t, nh\u1ea1c, tr\u00e0ng hoa, h\u01b0\u01a1ng c\u1ee7a ch\u01b0 Thi\u00ean v\u00e0 lo\u00e0i Ng\u01b0\u1eddi, li\u1ec1n khi\u00eang th\u00e2n x\u00e1 l\u1ee3i Th\u1ebf T\u00f4n v\u1ec1 ph\u00eda B\u1eafc c\u1ee7a Th\u00e0nh. Sau khi khi\u00eang qua c\u1eeda ph\u00eda B\u1eafc, li\u1ec1n khi\u00eang qua Trung t\u00e2m c\u1ee7a th\u00e0nh, r\u1ed3i h\u01b0\u1edbng v\u1ec1 ph\u00eda \u00d0\u00f4ng, khi\u00eang \u0111\u1ebfn ph\u00eda \u00d0\u00f4ng c\u1ee7a th\u00e0nh. Sau khi khi\u00eang qua c\u1eeda ph\u00eda \u00d0\u00f4ng, li\u1ec1n khi\u00eang \u0111\u1ebfn ph\u00eda \u00d0\u00f4ng c\u1ee7a th\u00e0nh, t\u1ea1i \u0111\u1ec1n c\u1ee7a d\u00e2n Mall\u00e0 t\u00ean l\u00e0 Makuta-bandhana v\u00e0 \u0111\u1eb7t th\u00e2n x\u00e1 l\u1ee3i c\u1ee7a Th\u1ebf T\u00f4n t\u1ea1i ch\u1ed7 \u1ea5y.<\/p>\n

17. R\u1ed3i d\u00e2n Mall\u00e0 b\u1ea1ch t\u00f4n gi\u1ea3 Ananda:<\/p>\n

– B\u1ea1ch T\u00f4n gi\u1ea3 Ananda, ch\u00fang con nay ph\u1ea3i x\u1eed s\u1ef1 nh\u01b0 th\u1ebf n\u00e0o \u0111\u1ed1i v\u1edbi th\u00e2n x\u00e1 l\u1ee3i Nh\u01b0 Lai?<\/p>\n

– N\u00e0y c\u00e1c V\u00e0setth\u00e0, x\u1eed s\u1ef1 th\u00e2n Chuy\u1ec3n lu\u00e2n Th\u00e1nh v\u01b0\u01a1ng nh\u01b0 th\u1ebf n\u00e0o, h\u00e3y x\u1eed s\u1ef1 th\u00e2n x\u00e1 l\u1ee3i Nh\u01b0 Lai nh\u01b0 v\u1eady.<\/p>\n

– B\u1ea1ch T\u00f4n gi\u1ea3 Ananda, x\u1eed s\u1ef1 th\u00e2n Chuy\u1ec3n lu\u00e2n Th\u00e1nh v\u01b0\u01a1ng ph\u1ea3i nh\u01b0 th\u1ebf n\u00e0o?<\/p>\n

– N\u00e0y c\u00e1c V\u00e0setth\u00e0, th\u00e2n Chuy\u1ec3n lu\u00e2n Th\u00e1nh v\u01b0\u01a1ng \u0111\u01b0\u1ee3c v\u1ea5n tr\u00f2n v\u1edbi v\u1ea3i m\u1edbi. Sau khi v\u1ea5n v\u1ea3i m\u1edbi, l\u1ea1i \u0111\u01b0\u1ee3c v\u1ea5n th\u00eam v\u1edbi v\u1ea3i gai b\u1ec7n. Sau khi v\u1ea5n v\u1edbi v\u1ea3i gai b\u1ec7n, l\u1ea1i v\u1ea5n th\u00eam v\u1edbi v\u1ea3i m\u1edbi v\u00e0 ti\u1ebfp t\u1ee5c nh\u01b0 v\u1eady cho \u0111\u1ebfn n\u0103m tr\u0103m l\u1edbp c\u1ea3 hai lo\u1ea1i v\u1ea3i. R\u1ed3i th\u00e2n \u0111\u01b0\u1ee3c \u0111\u1eb7t trong m\u1ed9t h\u00f2m d\u1ea7u b\u1eb1ng s\u1eaft, h\u00f2m s\u1eaft n\u00e0y \u0111\u01b0\u1ee3c m\u1ed9t h\u00f2m s\u1eaft kh\u00e1c \u0111\u1eady k\u00edn. Xong m\u1ed9t gi\u00e0n h\u1ecfa g\u1ed3m m\u1ecdi lo\u1ea1i h\u01b0\u01a1ng \u0111\u01b0\u1ee3c x\u00e2y d\u1ef1ng l\u00ean, th\u00e2n v\u1ecb Chuy\u1ec3n lu\u00e2n Th\u00e1nh v\u01b0\u01a1ng \u0111\u01b0\u1ee3c \u0111em thi\u00eau tr\u00ean gi\u00e0n h\u1ecfa n\u00e0y, v\u00e0 t\u1ea1i ng\u00e3 t\u01b0 \u0111\u01b0\u1eddng, th\u00e1p v\u1ecb Chuy\u1ec3n lu\u00e2n Th\u00e1nh v\u01b0\u01a1ng n\u00e0y \u0111\u01b0\u1ee3c x\u00e2y d\u1ef1ng l\u00ean. N\u00e0y c\u00e1c V\u00e0setth\u00e0, \u0111\u00f3 l\u00e0 ph\u00e1p t\u00e1ng th\u00e2n c\u1ee7a v\u1ecb Chuy\u1ec3n lu\u00e2n Th\u00e1nh v\u01b0\u01a1ng.<\/p>\n

N\u00e0y c\u00e1c V\u00e0setth\u00e0, ph\u00e1p t\u00e1ng th\u00e2n c\u1ee7a v\u1ecb Chuy\u1ec3n lu\u00e2n Th\u00e1nh v\u01b0\u01a1ng nh\u01b0 th\u1ebf n\u00e0o, ph\u00e1p t\u00e1ng th\u00e2n c\u1ee7a Th\u1ebf T\u00f4n c\u0169ng nh\u01b0 v\u1eady. Th\u00e1p c\u1ee7a Nh\u01b0 Lai ph\u1ea3i \u0111\u01b0\u1ee3c d\u1ef1ng l\u00ean t\u1ea1i ng\u00e3 t\u01b0 \u0111\u01b0\u1eddng. V\u00e0 nh\u1eefng ai \u0111em \u0111\u1ebfn t\u1ea1i ch\u1ed7 \u1ea5y v\u00f2ng hoa, h\u01b0\u01a1ng, hay h\u01b0\u01a1ng b\u1ed9t nhi\u1ec1u m\u00e0u, \u0111\u1ea3nh l\u1ec5 th\u00e1p hay kh\u1edfi t\u00e2m hoan h\u1ef7 (khi \u0111\u1ee9ng tr\u01b0\u1edbc m\u1eb7t th\u00e1p) , th\u1eddi nh\u1eefng ng\u01b0\u1eddi \u1ea5y s\u1ebd \u0111\u01b0\u1ee3c l\u1ee3i \u00edch, h\u1ea1nh ph\u00fac l\u00e2u d\u00e0i.<\/p>\n

18. V\u00e0 c\u00e1c ng\u01b0\u1eddi Mall\u00e0 \u1edf Kusin\u00e0r\u00e0 sai nh\u1eefng ng\u01b0\u1eddi l\u00e0m c\u00f4ng:<\/p>\n

– H\u00e3y \u0111em l\u1ea1i t\u1ea5t c\u1ea3 v\u1ea3i gai b\u1ec7n c\u1ee7a Mall\u00e0 .<\/p>\n

R\u1ed3i nh\u1eefng ng\u01b0\u1eddi Mall\u00e0 \u1edf Kusin\u00e0r\u00e0 v\u1ea5n tr\u00f2n th\u00e2n Th\u1ebf T\u00f4n v\u1edbi v\u1ea3i m\u1edbi. Sau khi v\u1ea5n v\u1ea3i m\u1edbi xong, l\u1ea1i v\u1ea5n th\u00eam v\u1edbi v\u1ea3i gai b\u1ec7n. Sau khi v\u1ea5n v\u1edbi v\u1ea3i gai b\u1ec7n l\u1ea1i v\u1ea5n th\u00eam v\u1edbi v\u1ea3i m\u1edbi v\u00e0 ti\u1ebfp t\u1ee5c nh\u01b0 v\u1eady cho \u0111\u1ebfn n\u0103m tr\u0103m l\u1edbp c\u1ea3 hai lo\u1ea1i v\u1ea3i. R\u1ed3i \u0111\u1eb7t th\u00e2n Nh\u01b0 Lai v\u00e0o trong m\u1ed9t h\u00f2m d\u1ea7u b\u1eb1ng s\u1eaft, \u0111\u1eady h\u00f2m s\u1eaft n\u00e0y v\u00e0o m\u1ed9t h\u00f2m s\u1eaft kh\u00e1c, d\u1ef1ng l\u00ean m\u1ed9t gi\u00e0n h\u1ecfa g\u1ed3m m\u1ecdi lo\u1ea1i h\u01b0\u01a1ng v\u00e0 \u0111\u1eb7t th\u00e2n Th\u1ebf T\u00f4n tr\u00ean gi\u00e0n h\u1ecfa.<\/p>\n

19. L\u00fac b\u1ea5y gi\u1edd, T\u00f4n gi\u1ea3 Mah\u00e0 Kassapa \u0111ang \u0111i gi\u1eefa \u0111\u01b0\u1eddng t\u1eeb P\u00e0v\u00e0 \u0111\u1ebfn Kusin\u00e0r\u00e0 v\u1edbi \u0111\u1ea1i ch\u00fang T\u1ef7-kheo kho\u1ea3ng n\u0103m tr\u0103m v\u1ecb. R\u1ed3i T\u00f4n gi\u1ea3 Mah\u00e0 Kassapa b\u01b0\u1edbc xu\u1ed1ng \u0111\u01b0\u1eddng v\u00e0 \u0111\u1ebfn ng\u1ed3i t\u1ea1i m\u1ed9t g\u1ed1c c\u00e2y.<\/p>\n

L\u00fac b\u1ea5y gi\u1edd c\u00f3 m\u1ed9t t\u00e0 m\u1ea1ng ngo\u1ea1i \u0111\u1ea1o l\u1ea5y m\u1ed9t hoa Mand\u00e0rava \u1edf Kusin\u00e0r\u00e0 v\u00e0 \u0111ang \u0111i tr\u00ean m\u1ed9t con \u0111\u01b0\u1eddng \u0111\u1ebfn P\u00e0v\u00e0.<\/p>\n

T\u00f4n gi\u1ea3 Mah\u00e0 Kassapa th\u1ea5y t\u00e0 m\u1ea1ng ngo\u1ea1i \u0111\u1ea1o \u0111i t\u1eeb \u0111\u00e0ng xa \u0111\u1ebfn. Th\u1ea5y v\u1eady, t\u00f4n gi\u1ea3 li\u1ec1n h\u1ecfi t\u00e0 m\u1ea1ng ngo\u1ea1i \u0111\u1ea1o \u1ea5y:<\/p>\n

– N\u00e0y Hi\u1ec1n gi\u1ea3, Hi\u1ec1n gi\u1ea3 c\u00f3 bi\u1ebft b\u1eadc \u00d0\u1ea1o s\u01b0 ch\u00fang t\u00f4i kh\u00f4ng?<\/p>\n

– N\u00e0y Hi\u1ec1n gi\u1ea3, t\u00f4i c\u00f3 bi\u1ebft. Sa-m\u00f4n Gotama \u0111\u00e3 di\u1ec7t \u0111\u1ed9 c\u00e1ch h\u00f4m nay m\u1ed9t tu\u1ea7n. T\u1eeb ch\u1ed7 \u1ea5y, t\u00f4i \u0111\u01b0\u1ee3c hoa Mand\u00e0rava n\u00e0y.<\/p>\n

L\u00fac \u1ea5y nh\u1eefng T\u1ef7-kheo ch\u01b0a gi\u1ea3i tho\u00e1t tham \u00e1i, c\u00f3 v\u1ecb th\u00ec kh\u00f3c than v\u1edbi c\u00e1nh tay du\u1ed7i cao, c\u00f3 v\u1ecb th\u00ec kh\u00f3c than, th\u00e2n n\u1eb1m nho\u00e0i d\u01b0\u1edbi \u0111\u1ea5t, l\u0103n l\u1ed9n qua l\u1ea1i: “Th\u1ebf T\u00f4n nh\u1eadp di\u1ec7t qu\u00e1 s\u1edbm, Thi\u1ec7n Th\u1ec7 nh\u1eadp di\u1ec7t qu\u00e1 s\u1edbm, Ph\u00e1p nh\u00e3n bi\u1ebfn m\u1ea5t \u1edf tr\u00ean \u0111\u1eddi qu\u00e1 s\u1edbm”. C\u00f2n nh\u1eefng T\u1ef7-kheo \u0111\u00e3 di\u1ec7t tr\u1eeb tham \u00e1i, nh\u1eefng v\u1ecb n\u00e0y an tr\u00fa ch\u00e1nh ni\u1ec7m, t\u1ec9nh gi\u00e1c, nh\u1eabn n\u1ea1i suy t\u01b0: “C\u00e1c h\u00e0nh l\u00e0 v\u00f4 th\u01b0\u1eddng, l\u00e0m sao tr\u00e1nh kh\u1ecfi s\u1ef1 ki\u1ec7n \u1ea5y?”<\/p>\n

20. L\u00fac b\u1ea5y gi\u1edd, Subhadda \u0111\u01b0\u1ee3c xu\u1ea5t gia khi \u0111\u00e3 l\u1edbn tu\u1ed5i \u0111ang ng\u1ed3i trong h\u1ed9i ch\u00fang n\u00e0y. Subhadda \u0111\u01b0\u1ee3c xu\u1ea5t gia khi \u0111\u00e3 l\u1edbn tu\u1ed5i n\u00f3i v\u1edbi nh\u1eefng T\u1ef7-kheo \u1ea5y:<\/p>\n

– Th\u00f4i c\u00e1c Hi\u1ec1n gi\u1ea3, ch\u1edb c\u00f3 s\u1ea7u n\u00e3o, ch\u1edb c\u00f3 kh\u00f3c than. Ch\u00fang ta \u0111\u00e3 \u0111\u01b0\u1ee3c tho\u00e1t kh\u1ecfi ho\u00e0n to\u00e0n v\u1ecb \u00d0\u1ea1i Sa-m\u00f4n \u1ea5y, ch\u00fang ta \u0111\u00e3 b\u1ecb phi\u1ec1n nhi\u1ec5u qu\u1ea5y r\u1ea7y v\u1edbi nh\u1eefng l\u1eddi: “L\u00e0m nh\u01b0 th\u1ebf n\u00e0y kh\u00f4ng h\u1ee3p v\u1edbi c\u00e1c Ng\u01b0\u01a1i. L\u00e0m nh\u01b0 th\u1ebf n\u00e0y h\u1ee3p v\u1edbi c\u00e1c Ng\u01b0\u01a1i”. Nay nh\u1eefng g\u00ec ch\u00fang ta mu\u1ed1n, ch\u00fang ta l\u00e0m, nh\u1eefng g\u00ec ch\u00fang ta kh\u00f4ng mu\u1ed1n, ch\u00fang ta kh\u00f4ng l\u00e0m.<\/p>\n

T\u00f4n gi\u1ea3 Mah\u00e0 Kassapa m\u1edbi n\u00f3i v\u1edbi c\u00e1c v\u1ecb T\u1ef7-kheo:<\/p>\n

– Th\u00f4i c\u00e1c Hi\u1ec1n gi\u1ea3, ch\u1edb c\u00f3 s\u1ea7u n\u00e3o, ch\u1edb c\u00f3 kh\u00f3c than. N\u00e0y c\u00e1c Hi\u1ec1n gi\u1ea3, ph\u1ea3i ch\u0103ng Th\u1ebf T\u00f4n \u0111\u00e3 tuy\u00ean b\u1ed1 ngay t\u1eeb ban \u0111\u1ea7u r\u1eb1ng m\u1ecdi v\u1eadt \u01b0u \u00e1i th\u00e2n t\u00ecnh \u0111\u1ec1u ph\u1ea3i b\u1ecb sanh bi\u1ec7t, t\u1eed bi\u1ec7t v\u00e0 d\u1ecb bi\u1ec7t. N\u00e0y c\u00e1c Hi\u1ec1n gi\u1ea3, l\u00e0m sao c\u00f3 th\u1ec3 \u0111\u01b0\u1ee3c nh\u01b0 v\u1ea7y: Nh\u1eefng g\u00ec sanh, t\u1ed3n t\u1ea1i, h\u1eefu vi, ch\u1ecbu s\u1ef1 bi\u1ebfn ho\u1ea1i m\u00e0 l\u1ea1i mong kh\u1ecfi c\u00f3 s\u1ef1 bi\u1ebfn d\u1ecbch? Th\u1eadt kh\u00f4ng c\u00f3 s\u1ef1 tr\u1ea1ng \u1ea5y.<\/p>\n

21. L\u00fac b\u1ea5y gi\u1edd b\u1ed1n v\u1ecb t\u1ed9c tr\u01b0\u1edfng Mall\u00e0 g\u1ed9i \u0111\u1ea7u, m\u1eb7c \u00e1o m\u1edbi v\u1edbi \u00fd \u0111\u1ecbnh ch\u00e2m l\u1eeda thi\u00eau gi\u00e0n h\u1ecfa Th\u1ebf T\u00f4n nh\u01b0ng ch\u00e2m l\u1eeda kh\u00f4ng ch\u00e1y.<\/p>\n

C\u00e1c v\u1ecb Mall\u00e0 \u1edf Kusin\u00e0r\u00e0 b\u1ea1ch t\u00f4n gi\u1ea3 Anuruddha:<\/p>\n

– B\u1ea1ch T\u00f4n gi\u1ea3, do nh\u00e2n g\u00ec, do duy\u00ean g\u00ec, b\u1ed1n v\u1ecb t\u1ed9c tr\u01b0\u1edfng Mall\u00e0 n\u00e0y g\u1ed9i \u0111\u1ea7u, m\u1eb7c \u00e1o m\u1edbi v\u1edbi \u00fd \u0111\u1ecbnh ch\u00e2m l\u1eeda thi\u00eau gi\u00e0n h\u1ecfa Th\u1ebf T\u00f4n, nh\u01b0ng ch\u00e2m l\u1eeda kh\u00f4ng ch\u00e1y?<\/p>\n

– N\u00e0y c\u00e1c V\u00e0setth\u00e0, \u00fd \u0111\u1ecbnh c\u1ee7a ch\u01b0 Thi\u00ean kh\u00e1c.<\/p>\n

– B\u1ea1ch T\u00f4n gi\u1ea3, \u00fd \u0111\u1ecbnh c\u1ee7a ch\u01b0 Thi\u00ean nh\u01b0 th\u1ebf n\u00e0o?<\/p>\n

– N\u00e0y c\u00e1c V\u00e0setth\u00e0, \u00fd \u0111\u1ecbnh c\u1ee7a ch\u01b0 Thi\u00ean nh\u01b0 sau: “T\u00f4n gi\u1ea3 Mah\u00e0 Kassapa nay \u0111ang \u0111i gi\u1eefa \u0111\u01b0\u1eddng gi\u1eefa P\u00e0v\u00e0 v\u00e0 Kusin\u00e0r\u00e0 c\u00f9ng v\u1edbi \u0111\u1ea1i ch\u00fang T\u1ef7-kheo kho\u1ea3ng n\u0103m tr\u0103m v\u1ecb. Gi\u00e0n h\u1ecfa Th\u1ebf T\u00f4n ch\u1ec9 \u0111\u01b0\u1ee3c \u0111\u1ed1t ch\u00e1y khi t\u00f4n gi\u1ea3 Mah\u00e0 Kassapa c\u00fai \u0111\u1ea7u \u0111\u1ea3nh l\u1ec5 Th\u1ebf T\u00f4n”.<\/p>\n

– B\u1ea1ch T\u00f4n gi\u1ea3, \u00fd \u0111\u1ecbnh ch\u01b0 Thi\u00ean nh\u01b0 th\u1ebf n\u00e0o, h\u00e3y l\u00e0m y nh\u01b0 v\u1eady.<\/p>\n

22. R\u1ed3i T\u00f4n gi\u1ea3 Mah\u00e0 Kassapa \u0111\u1ebfn t\u1ea1i \u0111\u1ec1n Makuta Bandhana c\u1ee7a nh\u1eefng v\u1ecb Mall\u00e0 t\u1ea1i gi\u00e0n h\u1ecfa Th\u1ebf T\u00f4n, khi \u0111\u1ebfn xong li\u1ec1n cho\u00e0ng \u00e1o ph\u00eda m\u1ed9t b\u00ean vai, ch\u1ea5p tay, \u0111i nhi\u1ec5u ph\u00eda tay ph\u1ea3i xung quanh gi\u00e0n h\u1ecfa ba l\u1ea7n, c\u1edfi m\u1edf ch\u00e2n ra v\u00e0 c\u00fai \u0111\u1ea7u \u0111\u1ea3nh l\u1ec5 ch\u00e2n Th\u1ebf T\u00f4n.<\/p>\n

N\u0103m tr\u0103m v\u1ecb T\u1ef7-kheo \u1ea5y cho\u00e0ng \u00e1o ph\u00eda m\u1ed9t b\u00ean vai, ch\u1ea5p tay, \u0111i nhi\u1ec5u qua ph\u00eda tay ph\u1ea3i xung quanh gi\u00e0n h\u1ecfa ba l\u1ea7n v\u00e0 c\u00fai \u0111\u1ea7u \u0111\u1ea3nh l\u1ec5 ch\u00e2n Th\u1ebf T\u00f4n.<\/p>\n

V\u00e0 khi t\u00f4n gi\u1ea3 Mah\u00e0 Kassapa v\u00e0 n\u0103m tr\u0103m v\u1ecb T\u1ef7-kheo \u0111\u1ea3nh l\u1ec5 xong, th\u1eddi gi\u00e0n h\u1ecfa Th\u1ebf T\u00f4n t\u1ef1 b\u1eaft l\u1eeda ch\u00e1y.<\/p>\n

23. Khi th\u00e2n Th\u1ebf T\u00f4n \u0111\u00e3 ch\u00e1y, t\u1eeb da ngo\u00e0i cho \u0111\u1ebfn da m\u1ecfng, th\u1ecbt, d\u00e2y g\u00e2n hay n\u01b0\u1edbc gi\u1eefa c\u00e1c kh\u1edbp x\u01b0\u01a1ng, th\u1ea3y \u0111\u1ec1u ch\u00e1y s\u1ea1ch kh\u00f4ng c\u00f3 tro, kh\u00f4ng c\u00f3 than, ch\u1ec9 c\u00f3 x\u01b0\u01a1ng x\u00e1 l\u1ee3i c\u00f2n l\u1ea1i.<\/p>\n

Nh\u01b0 sanh t\u00f4 hay d\u1ea7u b\u1ecb ch\u00e1y, t\u1ea5t c\u1ea3 \u0111\u1ec1u ch\u00e1y s\u1ea1ch kh\u00f4ng c\u00f3 tro, kh\u00f4ng c\u00f3 than, c\u0169ng v\u1eady khi th\u00e2n Th\u1ebf T\u00f4n ch\u00e1y, t\u1eeb da ngo\u00e0i cho \u0111\u1ebfn da m\u1ecfng, th\u1ecbt, d\u00e2y g\u00e2n hay n\u01b0\u1edbc gi\u1eefa kh\u1edbp x\u01b0\u01a1ng, t\u1ea5t c\u1ea3 \u0111\u1ec1u ch\u00e1y s\u1ea1ch kh\u00f4ng c\u00f3 tro, kh\u00f4ng c\u00f3 than, ch\u1ec9 c\u00f3 x\u01b0\u01a1ng x\u00e1 l\u1ee3i c\u00f2n l\u1ea1i. V\u00e0 n\u0103m tr\u0103m t\u1ea7ng l\u1edbp v\u1ea3i gai b\u1ec7n, c\u1ea3 hai l\u1edbp trong nh\u1ea5t v\u00e0 l\u1edbp ngo\u00e0i nh\u1ea5t \u0111\u1ec1u b\u1ecb ch\u00e1y thi\u00eau.<\/p>\n

Khi th\u00e2n Th\u1ebf T\u00f4n b\u1ecb thi\u00eau ch\u00e1y xong, m\u1ed9t d\u00f2ng n\u01b0\u1edbc t\u1eeb h\u01b0 kh\u00f4ng ch\u1ea3y xu\u1ed1ng t\u01b0\u1edbi t\u1eaft gi\u00e0n h\u1ecfa Th\u1ebf T\u00f4n, v\u00e0 m\u1ed9t d\u00f2ng n\u01b0\u1edbc t\u1eeb kho n\u01b0\u1edbc (hay t\u1eeb c\u00e2y s\u00e0l\u00e0) phun l\u00ean t\u01b0\u1edbi t\u1eaft gi\u00e0n h\u1ecfa Th\u1ebf T\u00f4n, v\u00e0 c\u00e1c ng\u01b0\u1eddi Mall\u00e0 \u1edf Kusin\u00e0r\u00e0 d\u00f9ng n\u01b0\u1edbc v\u1edbi m\u1ecdi lo\u1ea1i h\u01b0\u01a1ng t\u01b0\u1edbi t\u1eaft gi\u00e0n h\u1ecfa Th\u1ebf T\u00f4n.<\/p>\n

R\u1ed3i c\u00e1c ng\u01b0\u1eddi Mall\u00e0 x\u1ee9 Kusin\u00e0r\u00e0 \u0111\u1eb7t x\u00e1 l\u1ee3i Th\u1ebf T\u00f4n trong gi\u1ea3ng \u0111\u01b0\u1eddng, d\u00f9ng c\u00e2y th\u01b0\u01a1ng l\u00e0m h\u00e0ng r\u00e0o, d\u00f9ng c\u00e2y cung l\u00e0m b\u1ee9c th\u00e0nh xung quanh v\u00e0 trong b\u1ea3y ng\u00e0y t\u00f4n tr\u1ecdng, cung k\u00ednh, \u0111\u1ea3nh l\u1ec5, c\u00fang d\u01b0\u1eddng v\u1edbi c\u00e1c \u0111i\u1ec7u m\u00faa, h\u00e1t, nh\u1ea1c, v\u00f2ng hoa, h\u01b0\u01a1ng.<\/p>\n

24. Vua n\u01b0\u1edbc Magadha t\u00ean l\u00e0 Aj\u00e0tasattu Vedehiputta nghe tin Th\u1ebf T\u00f4n \u0111\u00e3 di\u1ec7t \u0111\u1ed9 \u1edf Kusin\u00e0r\u00e0. Vua li\u1ec1n g\u1edfi m\u1ed9t s\u1ee9 gi\u1ea3 \u0111\u1ebfn c\u00e1c ng\u01b0\u1eddi Mall\u00e0 \u1edf Kusin\u00e0r\u00e0: “Th\u1ebf T\u00f4n l\u00e0 ng\u01b0\u1eddi S\u00e1t-\u0111\u1ebf-l\u1ef5, ta c\u0169ng l\u00e0 ng\u01b0\u1eddi S\u00e1t-\u0111\u1ebf-l\u1ef5. Ta c\u0169ng x\u1ee9ng \u0111\u00e1ng \u0111\u01b0\u1ee3c m\u1ed9t ph\u1ea7n x\u00e1 l\u1ee3i Th\u1ebf T\u00f4n, ta c\u0169ng d\u1ef1ng th\u00e1p v\u00e0 t\u1ed5 ch\u1ee9c nghi l\u1ec5 \u0111\u1ed1i v\u1edbi x\u00e1 l\u1ee3i Th\u1ebf T\u00f4n”.<\/p>\n

Nh\u1eefng ng\u01b0\u1eddi Licchav\u00ec \u1edf Ves\u00e0li nghe tin Th\u1ebf T\u00f4n \u0111\u00e3 di\u1ec7t \u0111\u1ed9 \u1edf Kusin\u00e0r\u00e0 li\u1ec1n g\u1edfi m\u1ed9t s\u1ee9 gi\u1ea3 \u0111\u1ebfn c\u00e1c ng\u01b0\u1eddi Mall\u00e0 \u1edf Kusin\u00e0r\u00e0: “Th\u1ebf T\u00f4n l\u00e0 ng\u01b0\u1eddi S\u00e1t-\u0111\u1ebf-l\u1ef5, ch\u00fang t\u00f4i c\u0169ng l\u00e0 ng\u01b0\u1eddi S\u00e1t-\u0111\u1ebf-l\u1ef5. Ch\u00fang t\u00f4i c\u0169ng x\u1ee9ng \u0111\u00e1ng \u0111\u01b0\u1ee3c ph\u1ea7n x\u00e1 l\u1ee3i Th\u1ebf T\u00f4n. Ch\u00fang t\u00f4i c\u0169ng d\u1ef1ng th\u00e1p v\u00e0 t\u1ed5 ch\u1ee9c nghi l\u1ec5 \u0111\u1ed1i v\u1edbi x\u00e1-l\u1ee3i Th\u1ebf T\u00f4n”.<\/p>\n

C\u00e1c ng\u01b0\u1eddi Saky\u00e0 \u1edf Kapilavatthu nghe tin Th\u1ebf T\u00f4n \u0111\u00e3 di\u1ec7t \u0111\u1ed9 \u1edf Kusin\u00e0r\u00e0, li\u1ec1n g\u1edfi m\u1ed9t s\u1ee9 gi\u1ea3 \u0111\u1ebfn c\u00e1c ng\u01b0\u1eddi Mall\u00e0 \u1edf Kusin\u00e0r\u00e0: “Th\u1ebf T\u00f4n l\u00e0 ng\u01b0\u1eddi S\u00e1t-\u0111\u1ebf-l\u1ef5, ch\u00fang t\u00f4i c\u0169ng l\u00e0 ng\u01b0\u1eddi S\u00e1t-\u0111\u1ebf-l\u1ef5. Ch\u00fang t\u00f4i c\u0169ng x\u1ee9ng \u0111\u00e1ng \u0111\u01b0\u1ee3c m\u1ed9t ph\u1ea7n x\u00e1 l\u1ee3i Th\u1ebf T\u00f4n. Ch\u00fang t\u00f4i c\u0169ng s\u1ebd d\u1ef1ng th\u00e1p v\u00e0 t\u1ed5 ch\u1ee9c c\u00e1c nghi l\u1ec5 v\u1edbi x\u00e1-l\u1ee3i Th\u1ebf T\u00f4n”.<\/p>\n

Nh\u1eefng ng\u01b0\u1eddi Buli \u1edf Allakappa nghe tin Th\u1ebf T\u00f4n \u0111\u00e3 di\u1ec7t \u0111\u1ed9 \u1edf Kusin\u00e0r\u00e0, li\u1ec1n g\u1edfi m\u1ed9t s\u1ee9 gi\u1ea3 \u0111\u1ebfn c\u00e1c ng\u01b0\u1eddi Mall\u00e0 \u1edf Kusin\u00e0r\u00e0: “Th\u1ebf T\u00f4n l\u00e0 ng\u01b0\u1eddi S\u00e1t-\u0111\u1ebf-l\u1ef5, ch\u00fang t\u00f4i c\u0169ng l\u00e0 ng\u01b0\u1eddi S\u00e1t-\u0111\u1ebf-l\u1ef5. Ch\u00fang t\u00f4i c\u0169ng x\u1ee9ng \u0111\u00e1ng \u0111\u01b0\u1ee3c m\u1ed9t ph\u1ea7n x\u00e1-l\u1ee3i Th\u1ebf T\u00f4n. Ch\u00fang t\u00f4i c\u0169ng s\u1ebd d\u1ef1ng th\u00e1p v\u00e0 t\u1ed5 ch\u1ee9c c\u00e1c nghi l\u1ec5 \u0111\u1ed1i v\u1edbi x\u00e1 l\u1ee3i Th\u1ebf T\u00f4n”.<\/p>\n

Nh\u1eefng ng\u01b0\u1eddi Koli \u1edf R\u00e3mag\u00e3ma nghe tin Th\u1ebf T\u00f4n \u0111\u00e3 di\u1ec7t \u0111\u1ed9 \u1edf Kusin\u00e0r\u00e0 , li\u1ec1n g\u1edfi m\u1ed9t s\u1ee9 gi\u1ea3 \u0111\u1ebfn c\u00e1c ng\u01b0\u1eddi Mall\u00e0 \u1edf Kusin\u00e0r\u00e0: “Th\u1ebf T\u00f4n l\u00e0 ng\u01b0\u1eddi S\u00e1t-\u0111\u1ebf-l\u1ef5, ch\u00fang t\u00f4i c\u0169ng l\u00e0 ng\u01b0\u1eddi S\u00e1t-\u0111\u1ebf-l\u1ef5. Ch\u00fang t\u00f4i c\u0169ng x\u1ee9ng \u0111\u00e1ng \u0111\u01b0\u1ee3c m\u1ed9t ph\u1ea7n x\u00e1 l\u1ee3i Th\u1ebf T\u00f4n. Ch\u00fang t\u00f4i c\u0169ng s\u1ebd d\u1ef1ng th\u00e1p v\u00e0 t\u1ed5 ch\u1ee9c c\u00e1c nghi l\u1ec5 \u0111\u1ed1i v\u1edbi x\u00e1 l\u1ee3i Th\u1ebf T\u00f4n.”<\/p>\n

B\u00e0-la-m\u00f4n Vethad\u00ecpaka nghe tin Th\u1ebf T\u00f4n \u0111\u00e3 di\u1ec7t \u0111\u1ed9 \u1edf Kusin\u00e0r\u00e0, li\u1ec1n g\u1edfi m\u1ed9t s\u1ee9 gi\u1ea3 \u0111\u1ebfn c\u00e1c ng\u01b0\u1eddi Mall\u00e0 \u1edf Kusin\u00e0r\u00e0: “Th\u1ebf T\u00f4n l\u00e0 ng\u01b0\u1eddi S\u00e1t-\u0111\u1ebf-l\u1ef5, t\u00f4i l\u00e0 ng\u01b0\u1eddi B\u00e0-la-m\u00f4n. T\u00f4i c\u0169ng x\u1ee9ng \u0111\u00e1ng \u0111\u01b0\u1ee3c m\u1ed9t ph\u1ea7n x\u00e1 l\u1ee3i Th\u1ebf T\u00f4n. T\u00f4i c\u0169ng s\u1ebd d\u1ef1ng th\u00e1p v\u00e0 t\u1ed5 ch\u1ee9c c\u00e1c nghi l\u1ec5 \u0111\u1ed1i v\u1edbi x\u00e1-l\u1ee3i Th\u1ebf T\u00f4n”.<\/p>\n

C\u00e1c ng\u01b0\u1eddi Mall\u00e0 \u1edf P\u00e0v\u00e0 nghe tin Th\u1ebf T\u00f4n \u0111\u00e3 di\u1ec7t \u0111\u1ed9 li\u1ec1n g\u1eedi m\u1ed9t s\u1ee9 gi\u1ea3 \u0111\u1ebfn c\u00e1c ng\u01b0\u1eddi Mall\u00e0 \u1edf Kusin\u00e0r\u00e0: “Th\u1ebf T\u00f4n l\u00e0 ng\u01b0\u1eddi S\u00e1t-\u0111\u1ebf-l\u1ef5, ch\u00fang t\u00f4i c\u0169ng l\u00e0 ng\u01b0\u1eddi S\u00e1t-\u0111\u1ebf-l\u1ef5. Ch\u00fang t\u00f4i c\u0169ng x\u1ee9ng \u0111\u00e1ng \u0111\u01b0\u1ee3c m\u1ed9t ph\u1ea7n x\u00e1-l\u1ee3i Th\u1ebf T\u00f4n. Ch\u00fang t\u00f4i c\u0169ng s\u1ebd d\u1ef1ng th\u00e1p v\u00e0 t\u1ed5 ch\u1ee9c c\u00e1c nghi l\u1ec5 \u0111\u1ed1i v\u1edbi x\u00e1-l\u1ee3i Th\u1ebf T\u00f4n”.<\/p>\n

25. Khi \u0111\u01b0\u1ee3c n\u00f3i v\u1eady, c\u00e1c ng\u01b0\u1eddi Mall\u00e0 \u1edf Kusin\u00e0r\u00e0 li\u1ec1n tuy\u00ean b\u1ed1 gi\u1eefa \u0111\u1ea1i ch\u00fang:<\/p>\n

– Th\u1ebf T\u00f4n \u0111\u00e3 di\u1ec7t \u0111\u1ed9 t\u1ea1i l\u00e0ng v\u01b0\u1eddn c\u1ee7a ch\u00fang t\u00f4i, ch\u00fang t\u00f4i s\u1ebd kh\u00f4ng cho ph\u1ea7n x\u00e1 l\u1ee3i n\u00e0o c\u1ee7a Th\u1ebf T\u00f4n.<\/p>\n

Khi nghe v\u1eady, B\u00e0-la-m\u00f4n Dona n\u00f3i v\u1edbi ch\u00fang:<\/p>\n

T\u00f4n gi\u1ea3, h\u00e3y nghe l\u1eddi t\u00f4i n\u00f3i! Ph\u1eadt d\u1ea1y ch\u00fang ta ph\u1ea3i kham nh\u1eabn. Th\u1eadt kh\u00f4ng t\u1ed1t n\u1ebfu c\u00f3 tranh gi\u00e0nh. Khi chia x\u00e1 l\u1ee3i b\u1eadc Th\u01b0\u1ee3ng nh\u00e2n. Ch\u00fang ta h\u00e3y \u0111o\u00e0n k\u1ebft nh\u1ea5t t\u00e2m, Hoan h\u1ef7 chia x\u00e1 l\u1ee3i t\u00e1m ph\u1ea7n. Ch\u00fang ta h\u00e3y d\u1ef1ng th\u00e1p m\u1ecdi ph\u01b0\u01a1ng, \u00d0\u1ea1i ch\u00fang m\u01b0\u1eddi ph\u01b0\u01a1ng tin Ph\u00e1p nh\u00e3n…<\/p>\n

– N\u00e0y T\u00f4n gi\u1ea3 B\u00e0-la-m\u00f4n, Ng\u00e0i h\u00e3y ph\u00e2n chia x\u00e1 l\u1ee3i ra t\u00e1m ph\u1ea7n \u0111\u1ed3ng \u0111\u1ec1u.<\/p>\n

– Xin v\u00e2ng, c\u00e1c T\u00f4n gi\u1ea3.<\/p>\n

B\u00e0-la-m\u00f4n Dona v\u00e2ng l\u1eddi h\u1ed9i ch\u00fang \u1ea5y, ph\u00e2n chia x\u00e1-l\u1ee3i Th\u1ebf T\u00f4n th\u00e0nh t\u00e1m ph\u1ea7n \u0111\u1ed3ng \u0111\u1ec1u r\u1ed3i th\u01b0a h\u1ed9i ch\u00fang:<\/p>\n

– C\u00e1c T\u00f4n gi\u1ea3, h\u00e3y cho t\u00f4i c\u00e1i b\u00ecnh d\u00f9ng \u0111\u1ec3 \u0111ong chia x\u00e1-l\u1ee3i n\u00e0y. T\u00f4i s\u1ebd d\u1ef1ng th\u00e1p v\u00e0 t\u1ed5 ch\u1ee9c c\u00e1c nghi l\u1ec5 cho c\u00e1i b\u00ecnh.<\/p>\n

V\u00e0 h\u1ed9i ch\u00fang \u1ea5y t\u1eb7ng B\u00e0-la-m\u00f4n Dona c\u00e1i b\u00ecnh.<\/p>\n

26. V\u00e0 ng\u01b0\u1eddi Moriy\u00e0 \u1edf Pipphalivana nghe tin Th\u1ebf T\u00f4n \u0111\u00e3 di\u1ec7t \u0111\u1ed9 li\u1ec1n g\u1edfi m\u1ed9t s\u1ee9 gi\u1ea3 \u0111\u1ebfn c\u00e1c ng\u01b0\u1eddi Mall\u00e0 \u1edf Kusin\u00e0r\u00e0: “Th\u1ebf T\u00f4n l\u00e0 ng\u01b0\u1eddi S\u00e1t-\u0111\u1ebf-l\u1ef5, ch\u00fang t\u00f4i c\u0169ng l\u00e0 ng\u01b0\u1eddi S\u00e1t-\u0111\u1ebf-l\u1ef5. Ch\u00fang t\u00f4i c\u0169ng x\u1ee9ng \u0111\u00e1ng \u0111\u01b0\u1ee3c h\u01b0\u1edfng m\u1ed9t ph\u1ea7n x\u00e1 l\u1ee3i Th\u1ebf T\u00f4n. Ch\u00fang t\u00f4i c\u0169ng s\u1ebd d\u1ef1ng th\u00e1p v\u00e0 t\u1ed5 ch\u1ee9c c\u00e1c nghi l\u1ec5 \u0111\u1ed1i v\u1edbi x\u00e1-l\u1ee3i Th\u1ebf T\u00f4n”. – “Nay kh\u00f4ng c\u00f2n ph\u1ea7n x\u00e1-l\u1ee3i Th\u1ebf T\u00f4n n\u00e0o. X\u00e1-l\u1ee3i Th\u1ebf T\u00f4n \u0111\u00e3 \u0111\u01b0\u1ee3c ph\u00e2n chia, h\u00e3y l\u1ea5y tro c\u00f2n l\u1ea1i”. R\u1ed3i c\u00e1c v\u1ecb n\u1ea7y l\u1ea5y than tro c\u00f2n l\u1ea1i.<\/p>\n

27. V\u00e0 vua n\u01b0\u1edbc Magadha t\u00ean l\u00e0 Aj\u00e0tasattu, con b\u00e0 Videhi x\u00e2y d\u1ef1ng th\u00e1p tr\u00ean x\u00e1-l\u1ee3i Th\u1ebf T\u00f4n t\u1ea1i V\u01b0\u01a1ng X\u00e1 v\u00e0 t\u1ed5 ch\u1ee9c l\u1ec5 c\u00fang d\u01b0\u1eddng.<\/p>\n

Nh\u1eefng ng\u01b0\u1eddi Licchavi \u1edf Ves\u00e0li c\u0169ng x\u00e2y d\u1ef1ng th\u00e1p tr\u00ean x\u00e1-l\u1ee3i Th\u1ebf T\u00f4n t\u1ea1i Ves\u00e0li v\u00e0 t\u1ed5 ch\u1ee9c l\u1ec5 c\u00fang d\u01b0\u1eddng.<\/p>\n

Nh\u1eefng ng\u01b0\u1eddi Sakya \u1edf Kapilavatthu c\u0169ng x\u00e2y d\u1ef1ng tr\u00ean x\u00e1-l\u1ee3i Th\u1ebf T\u00f4n t\u1ea1i Kapilavatthu v\u00e0 t\u1ed5 ch\u1ee9c l\u1ec5 c\u00fang d\u01b0\u1eddng.<\/p>\n

Nh\u1eefng ng\u01b0\u1eddi Buli \u1edf Allakappa c\u0169ng x\u00e2y d\u1ef1ng th\u00e1p tr\u00ean x\u00e1 l\u1ee3i Th\u1ebf T\u00f4n t\u1ea1i Allakappa v\u00e0 t\u1ed5 ch\u1ee9c l\u1ec5 c\u00fang d\u01b0\u1eddng.<\/p>\n

Nh\u1eefng ng\u01b0\u1eddi Koli \u1edf R\u00e0magama c\u0169ng x\u00e2y d\u1ef1ng th\u00e1p tr\u00ean x\u00e1-l\u1ee3i Th\u1ebf T\u00f4n t\u1ea1i R\u00e0magama v\u00e0 t\u1ed5 ch\u1ee9c l\u1ec5 c\u00fang d\u01b0\u1eddng.<\/p>\n

B\u00e0-la-m\u00f4n Vethad\u00ecpaka c\u0169ng x\u00e2y d\u1ef1ng th\u00e1p tr\u00ean x\u00e1-l\u1ee3i Th\u1ebf T\u00f4n t\u1ea1i Vethad\u00ecpa v\u00e0 t\u1ed5 ch\u1ee9c l\u1ec5 c\u00fang d\u01b0\u1eddng.<\/p>\n

Nh\u1eefng ng\u01b0\u1eddi Mall\u00e0 \u1edf P\u00e0v\u00e0 c\u0169ng x\u00e2y d\u1ef1ng th\u00e1p tr\u00ean x\u00e1-l\u1ee3i Th\u1ebf T\u00f4n t\u1ea1i P\u00e0v\u00e0 v\u00e0 t\u1ed5 ch\u1ee9c l\u1ec5 c\u00fang d\u01b0\u1eddng.<\/p>\n

Nh\u1eefng ng\u01b0\u1eddi M\u00e0ll\u00e0 \u1edf Kusin\u00e0r\u00e0 c\u0169ng x\u00e2y d\u1ef1ng th\u00e1p tr\u00ean x\u00e1-l\u1ee3i Th\u1ebf T\u00f4n t\u1ea1i Kusin\u00e0r\u00e0 v\u00e0 t\u1ed5 ch\u1ee9c l\u1ec5 c\u00fang d\u01b0\u1eddng.<\/p>\n

B\u00e0-la-m\u00f4n Dona c\u0169ng x\u00e2y d\u1ef1ng th\u00e1p tr\u00ean b\u00ecnh (d\u00f9ng \u0111\u1ec3 \u0111ong chia x\u00e1-l\u1ee3i) v\u00e0 t\u1ed5 ch\u1ee9c l\u1ec5 c\u00fang d\u01b0\u1eddng.<\/p>\n

Nh\u1eefng ng\u01b0\u1eddi Moriy\u00e0 \u1edf Pipphalivana c\u0169ng x\u00e2y d\u1ef1ng th\u00e1p tr\u00ean nh\u1eefng than tro v\u00e0 t\u1ed5 ch\u1ee9c l\u1ec5 c\u00fang d\u01b0\u1eddng.<\/p>\n

Nh\u01b0 v\u1eady c\u00f3 t\u00e1m th\u00e1p x\u00e1-l\u1ee3i, th\u00e1p th\u1ee9 ch\u00edn tr\u00ean b\u00ecnh (d\u00f9ng \u0111\u1ec3 \u0111ong chia x\u00e1-l\u1ee3i) v\u00e0 th\u00e1p th\u1ee9 m\u01b0\u1eddi tr\u00ean tro (x\u00e1-l\u1ee3i).<\/p>\n

\u00d0\u00f3 l\u00e0 truy\u1ec1n th\u1ed1ng th\u1eddi x\u01b0a nh\u01b0 v\u1eady.<\/p>\n

28.<\/p>\n

\u00d0\u1ea5ng Ph\u00e1p Nh\u00e3n V\u00f4 Th\u01b0\u1ee3ng X\u00e1-l\u1ee3i ph\u00e2n t\u00e1m ph\u1ea7n. B\u1ea3y ph\u1ea7n \u0111\u01b0\u1ee3c c\u00fang d\u01b0\u1eddng. T\u1ea1i Jambud\u00ecpa. M\u1ed9t ph\u1ea7n Long v\u01b0\u01a1ng c\u00fang. T\u1ea1i R\u00e0mag\u00e0ma. M\u1ed9t r\u0103ng Ph\u1eadt \u0111\u01b0\u1ee3c c\u00fang, T\u1ea1i c\u00f5i Tam Thi\u00ean gi\u1edbi, M\u1ed9t t\u1ea1i Gandh\u00e0ra, M\u1ed9t t\u1ea1i Kalinga. M\u1ed9t r\u0103ng, vua Long v\u01b0\u01a1ng. T\u1ef1 m\u00ecnh ri\u00eang c\u00fang d\u01b0\u1eddng. Qu\u1ea3 \u0111\u1ea5t \u0111\u01b0\u1ee3c ch\u00f3i s\u00e1ng, V\u1edbi h\u00e0o quang x\u00e1-l\u1ee3i, V\u1edbi l\u1ec5 v\u1eadt c\u00fang d\u01b0\u1eddng. H\u1ea1ng th\u01b0\u1ee3ng ph\u1ea9m, th\u01b0\u1ee3ng \u0111\u1eb3ng. X\u00e1-l\u1ee3i \u0111\u1ea5ng Ph\u00e1p Nh\u00e3n. Nh\u01b0 v\u1eady \u0111\u01b0\u1ee3c c\u00fang d\u01b0\u1eddng, B\u1edfi nh\u1eefng b\u1eadc t\u00f4n tr\u1ecdng C\u00fang k\u00ednh l\u1ec5 c\u00fang d\u01b0\u1eddng, B\u1edfi nh\u1eefng b\u1eadc t\u00f4n tr\u1ecdng C\u00fang k\u00ednh l\u1ec5 c\u00fang d\u01b0\u1eddng. B\u1edfi Thi\u00ean, Long, Nh\u01a1n ch\u1ee7, B\u1edfi b\u1eadc T\u1ed1i th\u01b0\u1ee3ng nh\u01a1n. C\u00e1c ng\u01b0\u1eddi h\u00e3y ch\u1eafp tay, Cung k\u00ednh l\u1ec5 c\u00fang d\u01b0\u1eddng. Kh\u00f3 thay s\u1ef1 chi\u00eam ng\u01b0\u1ee1ng. T\u00f4n nhan b\u1eadc Nh\u01b0 Lai. Tr\u1ea3i nhi\u1ec1u nhi\u1ec1u tr\u0103m ki\u1ebfp, May l\u1eafm \u0111\u01b0\u1ee3c m\u1ed9t ph\u1ea7n.<\/p>\n

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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

16. Maha-Parinibbana Sutta Last Days of the Buddha<\/h2>\n

Translated from the Pali by Sister Vajira and Francis Story<\/em><\/p>\n

From Last Days of the Buddha: The Maha-Parinibbana Sutta, Translated from the Pali by Sister Vajira and Francis Story (revised edition), (Kandy: Buddhist Publication Society, 1998). Copyright \u00a9 1998 Buddhist Publication Society.<\/em><\/p>\n

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Foreword<\/strong><\/p>\n

The translation of the Maha-Parinibbana Sutta which is offered here is a work of collaboration, but is based upon a text prepared by Sister Vajira of Germany, to whom credit for the initial work must be given. The final revision of the text was done by Mr Francis Story. The notes and references which, it is hoped, will help in the understanding of the text have been contributed by the Venerable Nyanaponika Mahathera, much of the material for them being taken from the Pali Commentary.<\/p>\n

Every effort has been made to give a faithful rendering of the original Pali. The greater part of the sutta is straight forward narrative, but it also includes references to profound aspects of the Dhamma, which have to be understood in their precise meaning if the full import of the Buddha’s last exhortations is to be conveyed. In the choice which inevitably arises between terminological exactitude and literary form, the translators have endeavoured to preserve the former with as little sacrifice as possible of the latter. Those who understand the difficulties of Pali translation will appreciate that this is no easy task, and will readily overlook the absence of those literary graces which only a freer rendering would have permitted.<\/p>\n

As in previous translations, some repetitions have been omitted and some repetitive passages condensed.<\/p>\n

BUDDHIST PUBLICATION SOCIETY<\/strong><\/p>\n

* * *<\/p>\n

Foreword to the Revised Edition<\/strong><\/p>\n

In this revised edition of Last Days of the Buddha, a number of stylistic changes have been made, aimed at improved readability. The word “Bhagava,” untranslated in the original edition, has been replaced by “the Blessed One”; several archaic expressions, which gave a slightly Biblical flavour to the diction, have been replaced by their modern counterparts; awkward sentences have been reformulated; and greater consistency was aimed at in the rendering of certain terms and expressions. The notes have also been revised in certain respects. The titles of the chapters and sections have been supplied by the translator and editors, though the division of the work into six recitation units dates back to the period when the Canon was transmitted orally from one generation to the next.<\/p>\n

* * *<\/p>\n

Introduction<\/strong><\/p>\n

Of the thirty-four discourses (suttas) that make up the Digha Nikaya (Collection of Long Discourses), ours, the sixteenth, is the longest, and so altogether maintains the first place where length is concerned.<\/p>\n

It preserves the principal feature of the Buddhist sutta, insofar as it is, like others, a rehearsal of events as they have been witnessed. On account of its unique composition, however, it is, more than other suttas, capable not only of winning the affection of the pious Buddhist, as it naturally does, but also of attracting the general reader, since it is indeed a fine specimen of sacred universal literature.<\/p>\n

It gives a good general idea of the Buddha’s Teaching, too, even though it hardly offers anything that is not found — and often more extensively dealt with — in other suttas.<\/p>\n

At the end of his life, after almost half a century’s ministry, the Master had long since taught all that was necessary for attaining the ideal. During the last period his primary concern, therefore, was to impress on his followers the necessity of unflinchingly putting into practice those very same teachings: an appeal that could, of course, hardly fail in stirring their hearts more than ever before.<\/p>\n

The Sangha came, indeed, to witness the greatest event in its history, and was keenly aware of it, especially since the Master had announced his Parinibbana three months ahead. The impression on the bhikkhus who flocked to him in large numbers as he was pressing northward was tremendous, and could not fail to be reflected vividly in the oral account. (The Buddhist canon was originally, as is well known, altogether oral.) Because of its particular import and abundance, this material was soon formed into one body; and so our sutta came to be.<\/p>\n

In this connection, it is hardly possible not to remember gratefully the Venerable Ananda. His share in the preservation of the Master’s word is paramount to any other bhikkhu’s, and his figure is inseparable from our texts. This was to become manifest for all time in the Maha-Parinibbana Sutta, which is plainly unimaginable without him. For it is Ananda, and again Ananda, whom the Master addresses, having tested for twenty-five years his sure grasp and brilliant memory and also his indefatigable personal devotion. But Ananda too, here more than elsewhere, by his constant queries, worries, and amazements, becomes without intending it a central figure beside the Master himself, which undoubtedly increases the attractiveness of the text. Thus, then, Ananda, gentle and pleasant as his name, and yet almost throughout his career incurring the reproach of the brethren, was immortalized along with his beloved Master, and — as we may add — along with his strange position between praise and blame, assuming mystic character in the third chapter.<\/p>\n

The third chapter, almost exclusively, is devoted to depicting the circumstances connected with the Master’s relinquishment of life, which is the dramatic culmination of events. It overwhelmingly drives home the purely metaphysical significance of the Parinibbana, or at least ought to do so. For the Buddha neither succumbed to his fatal illness nor did he give way to the appeal of Mara (which is identical with the non-appeal of Ananda), but sovereignly let go of existence at a timely hour, just as forty-five years earlier, on becoming fully enlightened, he had duly taken upon himself the wearisome task of teaching men. This fact is most thought-provoking, and consistently leads to the conclusion that by his Parinibbana, indeed, the Buddha bore the last and highest possible testimony to his Teaching, which permits of no lingering inclination to self-preservation and continuance, but on the contrary reaches the highest exultation ending it all. The Master’s Parinibbana is, therefore, the one sorrowful event in the history of Buddhism that turns out, in its true meaning, to be really the most blissful.<\/p>\n

Sister Vajira Ceylon, May 1961<\/em><\/p>\n

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Maha-Parinibbana Sutta\u00a0<\/strong>Part One<\/strong><\/p>\n

In Magadha<\/strong><\/p>\n

1. Thus have I heard. Once the Blessed One [1] dwelt at Rajagaha, on the hill called Vultures’ Peak. At that time the king of Magadha, Ajatasattu, son of the Videhi queen, [2] desired to wage war against the Vajjis. He spoke in this fashion: “These Vajjis, powerful and glorious as they are, I shall annihilate them, I shall make them perish, I shall utterly destroy them.”<\/p>\n

2. And Ajatasattu, the king of Magadha, addressed his chief minister, the brahmin Vassakara, saying: “Come, brahmin, go to the Blessed One, pay homage in my name at his feet, wish him good health, strength, ease, vigour, and comfort, and speak thus: ‘O Lord, Ajatasattu, the king of Magadha, desires to wage war against the Vajjis. He has spoken in this fashion: “These Vajjis, powerful and glorious as they are, I shall annihilate them, I shall make them perish, I shall utterly destroy them.”‘ And whatever the Blessed One should answer you, keep it well in mind and inform me; for Tathagatas [3] do not speak falsely.”<\/p>\n

3. “Very well, sire,” said the brahmin Vassakara in assent to Ajatasattu, king of Magadha. And he ordered a large number of magnificent carriages to be made ready, mounted one himself, and accompanied by the rest, drove out to Rajagaha towards Vultures’ Peak. He went by carriage as far as the carriage could go, then dismounting, he approached the Blessed One on foot. After exchanging courteous greetings with the Blessed One, together with many pleasant words, he sat down at one side and addressed the Blessed One thus: “Venerable Gotama, Ajatasattu, the king of Magadha, pays homage at the feet of the Venerable Gotama and wishes him good health, strength, ease, vigour, and comfort. He desires to wage war against the Vajjis, and he has spoken in this fashion: ‘These Vajjis, powerful and glorious as they are, I shall annihilate them, I shall make them perish, I shall utterly destroy them.'”<\/p>\n

Conditions of a Nation’s Welfare<\/strong><\/p>\n

4. At that time the Venerable Ananda [4] was standing behind the Blessed One, fanning him, and the Blessed One addressed the Venerable Ananda thus: “What have you heard, Ananda: do the Vajjis have frequent gatherings, and are their meetings well attended?”<\/p>\n

“I have heard, Lord, that this is so.”<\/p>\n

“So long, Ananda, as this is the case, the growth of the Vajjis is to be expected, not their decline.<\/p>\n

“What have you heard, Ananda: do the Vajjis assemble and disperse peacefully and attend to their affairs in concord?”<\/p>\n

“I have heard, Lord, that they do.”<\/p>\n

“So long, Ananda, as this is the case, the growth of the Vajjis is to be expected, not their decline.<\/p>\n

“What have you heard, Ananda: do the Vajjis neither enact new decrees nor abolish existing ones, but proceed in accordance with their ancient constitutions?”<\/p>\n

“I have heard, Lord, that they do.”<\/p>\n

“So long, Ananda, as this is the case, the growth of the Vajjis is to be expected, not their decline.<\/p>\n

“What have you heard, Ananda: do the Vajjis show respect, honour, esteem, and veneration towards their elders and think it worthwhile to listen to them?”<\/p>\n

“I have heard, Lord, that they do.”<\/p>\n

“So long, Ananda, as this is the case, the growth of the Vajjis is to be expected, not their decline.<\/p>\n

“What have you heard, Ananda: do the Vajjis refrain from abducting women and maidens of good families and from detaining them?”<\/p>\n

“I have heard, Lord, that they refrain from doing so.”<\/p>\n

“So long, Ananda, as this is the case, the growth of the Vajjis is to be expected, not their decline.<\/p>\n

“What have you heard, Ananda: do the Vajjis show respect, honour, esteem, and veneration towards their shrines, both those within the city and those outside it, and do not deprive them of the due offerings as given and made to them formerly?”<\/p>\n

“I have heard, Lord, that they do venerate their shrines, and that they do not deprive them of their offerings.”<\/p>\n

“So long, Ananda, as this is the case, the growth of the Vajjis is to be expected, not their decline.<\/p>\n

“What have you heard, Ananda: do the Vajjis duly protect and guard the arahats, so that those who have not come to the realm yet might do so, and those who have already come might live there in peace?”<\/p>\n

“I have heard, Lord, that they do.”<\/p>\n

“So long, Ananda, as this is the case, the growth of the Vajjis is to be expected, not their decline.”<\/p>\n

5. And the Blessed One addressed the brahmin Vassakara in these words: “Once, brahmin, I dwelt at Vesali, at the Sarandada shrine, and there it was that I taught the Vajjis these seven conditions leading to (a nation’s) welfare. [5] So long, brahmin, as these endure among the Vajjis, and the Vajjis are known for it, their growth is to be expected, not their decline.”<\/p>\n

Thereupon the brahmin Vassakara spoke thus to the Blessed One: “If the Vajjis, Venerable Gotama, were endowed with only one or another of these conditions leading to welfare, their growth would have to be expected, not their decline. What then of all the seven? No harm, indeed, can be done to the Vajjis in battle by Magadha’s king, Ajatasattu, except through treachery or discord. Well, then, Venerable Gotama, we will take our leave, for we have much to perform, much work to do.”<\/p>\n

“Do as now seems fit to you, brahmin.” And the brahmin Vassakara, the chief minister of Magadha, approving of the Blessed One’s words and delighted by them, rose from his seat and departed.<\/p>\n

Welfare of the Bhikkhus<\/strong><\/p>\n

6. Then, soon after Vassakara’s departure, the Blessed One addressed the Venerable Ananda thus: “Go now, Ananda, and assemble in the hall of audience as many bhikkhus as live around Rajagaha.”<\/p>\n

“Very well, Lord.” And the Venerable Ananda did as he was requested and informed the Blessed One: “The community of bhikkhus is assembled, Lord. Now let the Blessed One do as he wishes.”<\/p>\n

Thereupon the Blessed One rose from his seat, went up to the hall of audience, took his appointed seat there, and addressed the bhikkhus thus: “Seven conditions leading to welfare I shall set forth, bhikkhus. Listen and pay heed to what I shall say.”<\/p>\n

“So be it, Lord.”<\/p>\n

“The growth of the bhikkhus is to be expected, not their decline, bhikkhus, so long as they assemble frequently and in large numbers; meet and disperse peacefully and attend to the affairs of the Sangha in concord; so long as they appoint no new rules, and do not abolish the existing ones, but proceed in accordance with the code of training (Vinaya) laid down; so long as they show respect, honour, esteem, and veneration towards the elder bhikkhus, those of long standing, long gone forth, the fathers and leaders of the Sangha, and think it worthwhile to listen to them; so long as they do not come under the power of the craving that leads to fresh becoming; so long as they cherish the forest depths for their dwellings; so long as they establish themselves in mindfulness, so that virtuous brethren of the Order who have not come yet might do so, and those already come might live in peace; so long, bhikkhus, as these seven conditions leading to welfare endure among the bhikkhus and the bhikkhus are known for it, their growth is to be expected, not their decline.<\/p>\n

7. “Seven further conditions leading to welfare I shall set forth, bhikkhus. Listen and pay heed to what I shall say.”<\/p>\n

“So be it, Lord.”<\/p>\n

“The growth of the bhikkhus is to be expected, not their decline, bhikkhus, so long as they do not delight in, are not pleased with, and are not fond of activities, talk, sleep, and company; so long as they do not harbour, do not come under the spell of evil desires; have no bad friends, associates, or companions; and so long as they do not stop halfway on account of some trifling achievement. So long, bhikkhus, as these seven conditions leading to welfare endure among the bhikkhus and the bhikkhus are known for it, their growth is to be expected, not their decline.<\/p>\n

Seven Good Qualities [6]<\/strong><\/p>\n

8. “Seven further conditions leading to welfare I shall set forth, bhikkhus. Listen and pay heed to what I shall say.”<\/p>\n

“So be it, Lord.”<\/p>\n

“The growth of the bhikkhus is to be expected, not their decline, bhikkhus, so long as they shall have faith, so long as they have moral shame and fear of misconduct, are proficient in learning, resolute, mindful, and wise. So long, bhikkhus, as these seven conditions leading to welfare endure among the bhikkhus, and the bhikkhus are known for it, their growth is to be expected, not their decline.<\/p>\n

Seven Factors of Enlightenment [7]<\/strong><\/p>\n

9. “Seven further conditions leading to welfare I shall set forth, bhikkhus. Listen and pay heed to what I shall say.”<\/p>\n

“So be it, Lord.”<\/p>\n

“The growth of the bhikkhus is to be expected, not their decline, bhikkhus, so long as they cultivate the seven factors of enlightenment, that is: mindfulness, investigation into phenomena, energy, bliss, tranquillity, concentration, and equanimity. So long, bhikkhus, as these seven conditions leading to welfare endure among the bhikkhus, and the bhikkhus are known for it, their growth is to be expected, not their decline.<\/p>\n

Seven Perceptions<\/strong><\/p>\n

10. “Seven further conditions leading to welfare I shall set forth, bhikkhus. Listen and pay heed to what I shall say.”<\/p>\n

“So be it, Lord.”<\/p>\n

“The growth of the bhikkhus is to be expected, not their decline, bhikkhus, so long as they cultivate the perception of impermanence, of egolessness, of (the body’s) impurity, of (the body’s) wretchedness, of relinquishment, of dispassion, and of cessation. So long, bhikkhus, as these seven conditions leading to welfare endure among the bhikkhus, and the bhikkhus are known for it, their growth is to be expected, not their decline.<\/p>\n

Six Conditions to be Remembered [8]<\/strong><\/p>\n

11. “Six further conditions leading to welfare I shall set forth, bhikkhus. Listen and pay heed to what I shall say.”<\/p>\n

“So be it, Lord.”<\/p>\n

“The growth of the bhikkhus is to be expected, not their decline, bhikkhus, so long as they attend on each other with loving-kindness in deed, word, and thought, both openly and in private; so long as in respect of what they receive as due offerings, even the contents of their alms bowls, they do not make use of them without sharing them with virtuous members of the community; so long as, in company with their brethren, they train themselves, openly and in private, in the rules of conduct, which are complete and perfect, spotless and pure, liberating, praised by the wise, uninfluenced (by mundane concerns), and favorable to concentration of mind; and in company with their brethren, preserve, openly and in private, the insight that is noble and liberating, and leads one who acts upon it to the utter destruction of suffering. So long, bhikkhus, as these six conditions leading to welfare endure among the bhikkhus, and the bhikkhus are known for it, their growth is to be expected, not their decline.<\/p>\n

Counsel to the Bhikkhus<\/strong><\/p>\n

12. And the Blessed One, living at Rajagaha, at the hill called Vultures’ Peak, often gave counsel to the bhikkhus thus:<\/p>\n

“Such and such is virtue; such and such is concentration; and such and such is wisdom. [9] Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; utterly freed from the taints [10] of lust, becoming, and ignorance is the mind that is fully developed in wisdom.”<\/p>\n

13. When the Blessed One had stayed at Rajagaha as long as he pleased, he addressed the Venerable Ananda thus: “Come, Ananda, let us go to Ambalatthika.”<\/p>\n

“So be it, Lord.”<\/p>\n

And the Blessed One took up his abode at Ambalatthika, together with a large community of bhikkhus.<\/p>\n

14. At Ambalatthika the Blessed One came to stay in the king’s rest house; and there, too, the Blessed One often gave counsel to the bhikkhus thus:<\/p>\n

“Such and such is virtue; such and such is concentration; and such and such is wisdom. Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; utterly freed from the taints of lust, becoming, and ignorance is the mind that is fully developed in wisdom.”<\/p>\n

15. When the Blessed One had stayed at Ambalatthika as long as he pleased, he addressed the Venerable Ananda thus: “Come, Ananda, let us go to Nalanda.”<\/p>\n

“So be it, Lord.”<\/p>\n

And the Blessed One took up his abode at Nalanda together with a large community of bhikkhus, and came to stay in the mango grove of Pavarika.<\/p>\n

Sariputta’s Lion’s Roar [11]<\/strong><\/p>\n

16. Then the Venerable Sariputta went to the Blessed One, respectfully greeted him, sat down at one side, and spoke thus to him:<\/p>\n

“This faith, Lord, I have in the Blessed One, that there has not been, there will not be, nor is there now, another recluse or brahmin more exalted in Enlightenment than the Blessed One.”<\/p>\n

“Lofty indeed is this speech of yours, Sariputta, and lordly! A bold utterance, a veritable sounding of the lion’s roar! But how is this, Sariputta? Those Arahats, Fully Enlightened Ones of the past — do you have direct personal knowledge of all those Blessed Ones, as to their virtue, their meditation, [12] their wisdom, their abiding, and their emancipation?” [13]<\/p>\n

“Not so, Lord.”<\/p>\n

“Then how is this, Sariputta? Those Arahats, Fully Enlightened Ones of the future — do you have direct personal knowledge of all those Blessed Ones, as to their virtue, their meditation, their wisdom, their abiding, and their emancipation?”<\/p>\n

“Not so, Lord.”<\/p>\n

“Then how is this, Sariputta? Of me, who am at present the Arahat, the Fully Enlightened One, do you have direct personal knowledge as to my virtue, my meditation, my wisdom, my abiding, and my emancipation?”<\/p>\n

“Not so, Lord.”<\/p>\n

“Then it is clear, Sariputta, that you have no such direct personal knowledge of the Arahats, the Fully Enlightened Ones of the past, the future, and the present. How then dare you set forth a speech so lofty and lordly, an utterance so bold, a veritable sounding of the lion’s roar, saying: ‘This faith, Lord, I have in the Blessed One, that there has not been, there will not be, nor is there now another recluse or brahmin more exalted in Enlightenment than the Blessed One’?”<\/p>\n

17. “No such direct personal knowledge, indeed, is mine, Lord, of the Arahats, the Fully Enlightened Ones of the past, the future, and the present; and yet I have come to know the lawfulness of the Dhamma. Suppose, Lord, a king’s frontier fortress was strongly fortified, with strong ramparts and turrets, and it had a single gate, and there was a gatekeeper, intelligent, experienced, and prudent, who would keep out the stranger but allow the friend to enter. As he patrols the path that leads all around the fortress, he does not perceive a hole or fissure in the ramparts even big enough to allow a cat to slip through. So he comes to the conclusion: ‘Whatever grosser living things are to enter or leave this city, they will all have to do so just by this gate.’ In the same way, Lord, I have come to know the lawfulness of the Dhamma.<\/p>\n

“For, Lord, all the Blessed Ones, Arahats, Fully Enlightened Ones of the past had abandoned the five hindrances, [14] the mental defilements that weaken wisdom; had well established their minds in the four foundations of mindfulness; [15] had duly cultivated the seven factors of enlightenment, and were fully enlightened in unsurpassed, supreme Enlightenment.<\/p>\n

“And, Lord, all the Blessed Ones, Arahats, Fully Enlightened Ones of the future will abandon the five hindrances, the mental defilements that weaken wisdom; will well establish their minds in the four foundations of mindfulness; will duly cultivate the seven factors of enlightenment, and will be fully enlightened in unsurpassed, supreme Enlightenment.<\/p>\n

“And the Blessed One too, Lord, being at present the Arahat, the Fully Enlightened One, has abandoned the five hindrances, the mental defilements that weaken wisdom; has well established his mind in the four foundations of mindfulness; has duly cultivated the seven factors of enlightenment, and is fully enlightened in unsurpassed, supreme Enlightenment.”<\/p>\n

18. And also in Nalanda, in the mango grove of Pavarika, the Blessed One often gave counsel to the bhikkhus thus:<\/p>\n

“Such and such is virtue; such and such is concentration; and such and such is wisdom. Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; utterly freed from the taints of lust, becoming, and ignorance is the mind that is fully developed in wisdom.”<\/p>\n

19. When the Blessed One had stayed at Nalanda as long as he pleased, he addressed the Venerable Ananda thus:<\/p>\n

“Come, Ananda, let us go to Pataligama.”<\/p>\n

“So be it, Lord.”<\/p>\n

And the Blessed One took up his abode at Pataligama together with a large community of bhikkhus.<\/p>\n

20. Then the devotees of Pataligama came to know: “The Blessed One, they say, has arrived at Pataligama.” And they approached the Blessed One, respectfully greeted him, sat down at one side, and addressed him thus: “May the Blessed One, Lord, kindly visit our council hall.” And the Blessed One consented by his silence.<\/p>\n

21. Knowing the Blessed One’s consent, the devotees of Pataligama rose from their seats, respectfully saluted him, and keeping their right sides towards him, departed for the council hall. Then they prepared the council hall by covering the floor all over, arranging seats and water, and setting out an oil lamp. Having done this, they returned to the Blessed One, respectfully greeted him, and standing at one side, announced: “Lord, the council hall is ready, with the floor covered all over, seats and water prepared, and an oil lamp has been set out. Let the Blessed One come, Lord, at his convenience.<\/p>\n

22. And the Blessed One got ready, and taking his bowl and robe, went to the council hall together with the company of bhikkhus. After rinsing his feet, the Blessed One entered the council hall and took his seat close to the middle pillar, facing east. The community of bhikkhus, after rinsing their feet, also entered the council hall and took seats near the western wall, facing east, so that the Blessed One was before them. And the devotees of Pataligama, after rinsing their feet and entering the council hall, sat down near the eastern wall, facing west, so that the Blessed One was in front of them.<\/p>\n

The Fruits of an Immoral and a Moral Life<\/strong><\/p>\n

23. Thereupon the Blessed One addressed the devotees of Pataligama thus: “The immoral man, householders, by falling away from virtue, encounters five perils: great loss of wealth through heedlessness; an evil reputation; a timid and troubled demeanor in every society, be it that of nobles, brahmins, householders, or ascetics; death in bewilderment; and, at the breaking up of the body after death, rebirth in a realm of misery, in an unhappy state, in the nether world, in hell.<\/p>\n

24. “Five blessings, householders, accrue to the righteous man through his practice of virtue: great increase of wealth through his diligence; a favorable reputation; a confident deportment, without timidity, in every society, be it that of nobles, brahmins, householders, or ascetics; a serene death; and, at the breaking up of the body after death, rebirth in a happy state, in a heavenly world.”<\/p>\n

25. And the Blessed One spent much of the night instructing the devotees of Pataligama in the Dhamma, rousing, edifying, and gladdening them, after which he dismissed them, saying: “The night is far advanced, householders. You may go at your convenience.<\/p>\n

“So be it, Lord.” And the devotees of Pataligama rose from their seats, respectfully saluted the Blessed One, and keeping their right sides towards him, departed. And the Blessed One, soon after their departure, retired into privacy.<\/p>\n

26. At that time Sunidha and Vassakara, the chief ministers of Magadha, were building a fortress at Pataligama in defence against the Vajjis. And deities in large numbers, counted in thousands, had taken possession of sites at Pataligama. In the region where deities of great power prevailed, officials of great power were bent on constructing edifices; and where deities of medium power and lesser power prevailed, officials of medium and lesser power were bent on constructing edifices.<\/p>\n

27. And the Blessed One saw with the heavenly eye, pure and transcending the faculty of men, the deities, counted in thousands, where they had taken possession of sites in Pataligama. And rising before the night was spent, towards dawn, the Blessed One addressed the Venerable Ananda thus: “Who is it, Ananda, that is erecting a city at Pataligama?”<\/p>\n

“Sunidha and Vassakara, Lord, the chief ministers of Magadha, are building a fortress at Pataligama, in defence against the Vajjis.”<\/p>\n

28. “It is, Ananda, as if Sunidha and Vassakara had taken counsel with the gods of the Thirty-three. For I beheld, Ananda, with the heavenly eye, pure and transcending the faculty of men, a large number of deities, counted in thousands, that have taken possession of sites at Pataligama. In the region where deities of great power prevail, officials of great power are bent on constructing edifices; and where deities of medium and lesser power prevail, officials of medium and lesser power are bent on constructing edifices. Truly, Ananda, as far as the Aryan race extends and trade routes spread, this will be the foremost city Pataliputta, a trade-centre. [16] But Pataliputta, Ananda, will be assailed by three perils — fire, water, and dissension.”<\/p>\n

29. Then Sunidha and Vassakara went to the Blessed One, and after courteous greeting to the Blessed One, and exchanging many pleasant words, they stood at one side and addressed him thus: “May the Venerable Gotama please accept our invitation for tomorrow’s meal, together with the community of bhikkhus.” And the Blessed One consented by his silence.<\/p>\n

30. Knowing the Blessed One’s consent, Sunidha and Vassakara departed for their own abodes, where they had choice food, hard and soft, prepared. And when it was time, they announced to the Blessed One: “It is time, Venerable Gotama; the meal is ready.”<\/p>\n

Thereupon the Blessed One got ready in the forenoon, and taking bowl and robe, he went together with the community of bhikkhus to the abode of Sunidha and Vassakara, where he took the seat prepared for him. And Sunidha and Vassakara themselves attended on the community of bhikkhus headed by the Buddha, and served them with choice food, hard and soft. When the Blessed One had finished his meal and had removed his hand from the bowl, they took low seats and sat down at one side.<\/p>\n

31. And the Blessed One thanked them with these stanzas:<\/p>\n

“Wherever he may dwell, the prudent man Ministers to the chaste and virtuous; And having to these worthy ones made gifts, He shares his merits with the local devas.<\/p>\n

And so revered, they honour him in turn, Are gracious to him even as a mother Is towards her own, her only son; And he who thus enjoys the devas’ grace, And is by them beloved, good fortune sees.”<\/p>\n

After this, the Blessed One rose from his seat and departed.<\/p>\n

Crossing the Ganges<\/strong><\/p>\n

32. Then Sunidha and Vassakara followed behind the Blessed One, step by step, saying: “Through whichever gate the recluse Gotama will depart today, that we will name the Gotama-gate; and the ford by which he will cross the river Ganges shall be named the Gotama-ford.” And so it came to pass, where the gate was concerned.<\/p>\n

33. But when the Blessed One came to the river Ganges, it was full to the brim, so that crows could drink from it. And some people went in search of a boat or float, while others tied up a raft, because they desired to get across. But the Blessed One, as quickly as a strong man might stretch out his bent arm or draw in his outstretched arm, vanished from this side of the river Ganges, and came to stand on the yonder side.<\/p>\n

34. And the Blessed One saw the people who desired to cross searching for a boat or float, while others were binding rafts. And then the Blessed One, seeing them thus, gave forth the solemn utterance:<\/p>\n

“They who have bridged the ocean vast, Leaving the lowlands far behind, While others still their frail rafts bind, Are saved by wisdom unsurpassed.”<\/p>\n

Part Two<\/strong><\/p>\n

The Journey to Vesali<\/strong><\/p>\n

The Four Noble Truths<\/strong><\/p>\n

1. Now the Blessed One spoke to the Venerable Ananda, saying: “Come, Ananda, let us go to Kotigama.”<\/p>\n

“So be it, Lord.” And the Blessed One took up his abode at Kotigama together with a large community of bhikkhus.<\/p>\n

2. And the Blessed One addressed the bhikkhus, saying: “Bhikkhus, it is through not realizing, through not penetrating the Four Noble Truths that this long course of birth and death has been passed through and undergone by me as well as by you. What are these four? They are the noble truth of suffering; the noble truth of the origin of suffering; the noble truth of the cessation of suffering; and the noble truth of the way to the cessation of suffering. But now, bhikkhus, that these have been realized and penetrated, cut off is the craving for existence, destroyed is that which leads to renewed becoming, and there is no fresh becoming.”<\/p>\n

3. Thus it was said by the Blessed One. And the Happy One, the Master, further said:<\/p>\n

“Through not seeing the Four Noble Truths, Long was the weary path from birth to birth. When these are known, removed is rebirth’s cause, The root of sorrow plucked; then ends rebirth.”<\/p>\n

4. And also at Kotigama the Blessed One often gave counsel to the bhikkhus thus: “Such and such is virtue; such and such is concentration; and such and such is wisdom. Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; utterly freed from the taints of lust, becoming, and ignorance is the mind that is fully developed in wisdom.”<\/p>\n

5. When the Blessed One had stayed at Kotigama as long as he pleased, he spoke to the Venerable Ananda, saying: “Come, Ananda, let us go to Nadika.”<\/p>\n

“So be it, Lord.” And the Blessed One took up his abode in Nadika together with a large community of bhikkhus, staying in the Brick House.<\/p>\n

The Four Specific Attainments<\/strong><\/p>\n

6. Then the Venerable Ananda approached the Blessed One and, after greeting him respectfully, sat down at one side. And he said to the Blessed One: “Here in Nadika, Lord, there have passed away the bhikkhu Salha and the bhikkhuni Nanda. Likewise there have passed away the layman Sudatta and the laywoman Sujata; likewise the layman Kakudha, Kalinga, Nikata, Katissabha, Tuttha, Santuttha, Bhadda, and Subhadda. What is their destiny, Lord? What is their future state?”<\/p>\n

7. “The bhikkhu Salha, Ananda, through the destruction of the taints in this very lifetime has attained to the taint-free deliverance of mind and deliverance through wisdom, having directly known and realized it by himself. [17]<\/p>\n

“The bhikkhuni Nanda, Ananda, through the destruction of the five lower fetters (that bind beings to the world of the senses), has arisen spontaneously (among the Suddhavasa deities) and will come to final cessation in that very place, not liable to return from that world.<\/p>\n

“The layman Sudatta, Ananda, through the destruction of the three fetters (self-belief, doubt, and faith in the efficacy of rituals and observances), and the lessening of lust, hatred, and delusion, has become a once-returner and is bound to make an end of suffering after having returned but once more to this world.<\/p>\n

“The laywoman Sujata, Ananda, through the destruction of the three fetters has become a stream-enterer, and is safe from falling into the states of misery, assured, and bound for Enlightenment.<\/p>\n

“The layman Kakudha, Ananda, through the destruction of the five lower fetters (that bind beings to the world of the senses), has arisen spontaneously (among the Suddhavasa deities), and will come to final cessation in that very place, not liable to return from that world.<\/p>\n

“So it is with Kalinga, Nikata, Katissabha, Tuttha, Santuttha, Bhadda, and Subhadda, and with more than fifty laymen in Nadika. More than ninety laymen who have passed away in Nadika, Ananda, through the destruction of the three fetters, and the lessening of lust, hatred, and delusion, have become once-returners and are bound to make an end of suffering after having returned but once more to this world.<\/p>\n

“More than five hundred laymen who have passed away in Nadika, Ananda, through the complete destruction of the three fetters have become stream-enterers, and are safe from falling into the states of misery, assured, and bound for Enlightenment.<\/p>\n

The Mirror of the Dhamma<\/strong><\/p>\n

8. “But truly, Ananda, it is nothing strange that human beings should die. But if each time it happens you should come to the Tathagata and ask about them in this manner, indeed it would be troublesome to him. Therefore, Ananda, I will give you the teaching called the Mirror of the Dhamma, possessing which the noble disciple, should he so desire, can declare of himself: ‘There is no more rebirth for me in hell, nor as an animal or ghost, nor in any realm of woe. A stream-enterer am I, safe from falling into the states of misery, assured am I and bound for Enlightenment.'”<\/p>\n

9. “And what, Ananda, is that teaching called the Mirror of Dhamma, possessing which the noble disciple may thus declare of himself?<\/p>\n

“In this case, Ananda, the noble disciple possesses unwavering faith in the Buddha thus: ‘The Blessed One is an Arahat, the Fully Enlightened One, perfect in knowledge and conduct, the Happy One, the knower of the world, the paramount trainer of beings, the teacher of gods and men, the Enlightened One, the Blessed One.’<\/p>\n

“He possesses unwavering faith in the Dhamma thus: ‘Well propounded by the Blessed One is the Dhamma, evident, timeless, [18] inviting investigation, leading to emancipation, to be comprehended by the wise, each for himself.’<\/p>\n

“He possesses unwavering faith in the Blessed One’s Order of Disciples thus: ‘Well faring is the Blessed One’s Order of Disciples, righteously, wisely, and dutifully: that is to say, the four pairs of men, the eight classes of persons. The Blessed One’s Order of Disciples is worthy of honour, of hospitality, of offerings, of veneration — the supreme field for meritorious deeds in the world.’<\/p>\n

“And he possesses virtues that are dear to the Noble Ones, complete and perfect, spotless and pure, which are liberating, praised by the wise, uninfluenced (by worldly concerns), and favorable to concentration of mind.<\/p>\n

10. “This, Ananda, is the teaching called the Mirror of the Dhamma, whereby the noble disciple may thus know of himself: ‘There is no more rebirth for me in hell, nor as an animal or ghost, nor in any realm of woe. A stream-enterer am I, safe from falling into the states of misery, assured am I and bound for Enlightenment.'”<\/p>\n

11. And also in Nadika, in the Brick House, the Blessed One often gave counsel to the bhikkhus thus: “Such and such is virtue; such and such is concentration; and such and such is wisdom. Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; utterly freed from the taints of lust, becoming, and ignorance is the mind that is fully developed in wisdom.”<\/p>\n

12. When the Blessed One had stayed in Nadika as long as he pleased, he spoke to the Venerable Ananda, saying: “Come, Ananda, let us go to Vesali.”<\/p>\n

“So be it, O Lord.” And the Blessed One took up his abode in Vesali together with a large community of bhikkhus, and stayed in Ambapali’s grove.<\/p>\n

Mindfulness and Clear Comprehension<\/strong><\/p>\n

13. Then the Blessed One addressed the bhikkhus, saying: “Mindful should you dwell, bhikkhus, clearly comprehending; thus I exhort you.<\/p>\n

14. “And how, bhikkhus, is a bhikkhu mindful? When he dwells contemplating the body in the body, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regard to the world; and when he dwells contemplating feelings in feelings, the mind in the mind, and mental objects in mental objects, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regard to the world, then is he said to be mindful.<\/p>\n

15. “And how, bhikkhus, does a bhikkhu have clear comprehension? When he remains fully aware of his coming and going, his looking forward and his looking away, his bending and stretching, his wearing of his robe and carrying of his bowl, his eating and drinking, masticating and savouring, his defecating and urinating, his walking, standing, sitting, lying down, going to sleep or keeping awake, his speaking or being silent, then is he said to have clear comprehension.<\/p>\n

“Mindful should you dwell, bhikkhus, clearly comprehending; thus I exhort you.”<\/p>\n

Ambapali and the Licchavis<\/strong><\/p>\n

16. Then Ambapali the courtesan came to know: “The Blessed One, they say, has arrived at Vesali and is now staying in my Mango Grove.” And she ordered a large number of magnificent carriages to be made ready, mounted one of them herself, and accompanied by the rest, drove out from Vesali towards her park. She went by carriage as far as the carriage could go, then alighted; and approaching the Blessed One on foot, she respectfully greeted him and sat down at one side. And the Blessed One instructed Ambapali the courtesan in the Dhamma and roused, edified, and gladdened her.<\/p>\n

17. Thereafter Ambapali the courtesan spoke to the Blessed One, saying: “May the Blessed One, O Lord, please accept my invitation for tomorrow’s meal, together with the community of bhikkhus.” And by his silence the Blessed One consented.<\/p>\n

Sure, then, of the Blessed One’s consent, Ambapali the courtesan rose from her seat, respectfully saluted him, and keeping her right side towards him, took her departure.<\/p>\n

18. Then the Licchavi of Vesali came to know: “The Blessed One, they say, has arrived at Vesali and is now staying in Ambapali’s grove.” And they ordered a large number of magnificent carriages to be made ready, each mounted one, and accompanied by the rest, drove out from Vesali. Now, of these Licchavis, some were in blue, with clothing and ornaments all of blue, while others were in yellow, red, and white.<\/p>\n

19. And it so happened that Ambapali the courtesan drove up against the young Licchavis, axle by axle, wheel by wheel, and yoke by yoke. Thereupon the Licchavis exclaimed: “Why do you drive up against us in this fashion, Ambapali?”<\/p>\n

“Thus it is, indeed, my princes, and not otherwise! For the Blessed One is invited by me for tomorrow’s meal, together with the community of bhikkhus!”<\/p>\n

“Give up the meal, Ambapali, for a hundred thousand!”<\/p>\n

But she replied: “Even if you were to give me Vesali, sirs, together with its tributary lands, I would not give up a meal of such importance.”<\/p>\n

Then the Licchavis snapped their fingers in annoyance: “See, friends! We are defeated by this mango lass! We are utterly outdone by this mango lass!” But they continued on their way to Ambapali’s grove.<\/p>\n

20. And the Blessed One beheld the Licchavis from afar, as they drove up. Then he spoke to the bhikkhus, saying: “Those of you, bhikkhus, who have not yet seen the Thirty-three gods, may behold the assembly of the Licchavis, and may gaze on them, for they are comparable to the assembly of the Thirty-three gods.”<\/p>\n

21. Then the Licchavis drove their carriages as far as the carriages could go, then alighted; and approaching the Blessed One on foot, they respectfully greeted him and sat down at one side. The Blessed One instructed the Licchavis in the Dhamma, and roused, edified, and gladdened them.<\/p>\n

22. Thereafter the Licchavis spoke to the Blessed One, saying: “May the Blessed One, O Lord, please accept our invitation for tomorrow’s meal, together with the community of bhikkhus.”<\/p>\n

“The invitation for tomorrow’s meal, Licchavis, has been accepted by me from Ambapali the courtesan.”<\/p>\n

Then the Licchavis snapped their fingers in annoyance: “See, friends! We are defeated by this mango lass! We are utterly outdone by this mango lass!” And then the Licchavis, approving of the Blessed One’s words and delighted with them, rose from their seats, respectfully saluted him, and keeping their right sides towards him, took their departure.<\/p>\n

23. Then, after the night had passed, Ambapali the courtesan had choice food, hard and soft, prepared in her park, and announced it to the Blessed One: “It is time, O Lord; the meal is ready.” Thereupon the Blessed One got ready in the forenoon, and taking bowl and robe, he went together with the community of bhikkhus to Ambapali’s dwelling, and there he took the seat prepared for him. And Ambapali herself attended on the community of bhikkhus headed by the Buddha, and served them with choice food, hard and soft.<\/p>\n

24. And when the Blessed One had finished his meal and had removed his hand from his bowl, Ambapali the courtesan took a low seat, and placing herself at one side, spoke to the Blessed One, saying: “This park, O Lord, I offer to the community of bhikkhus headed by the Buddha.” And the Blessed One accepted the park. He then instructed Ambapali in the Dhamma, and having roused, edified, and gladdened her, he rose from his seat and departed.<\/p>\n

25. And also at Vesali, in Ambapali’s grove, the Blessed One often gave counsel to the bhikkhus thus: “Such and such is virtue; such and such is concentration; and such and such is wisdom. Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; utterly freed from the taints of lust, becoming, and ignorance is the mind that is fully developed in wisdom.”<\/p>\n

26. When the Blessed One had stayed in Ambapali’s grove as long as he pleased, he spoke to the Venerable Ananda, saying: “Come, Ananda, let us go to the village of Beluva.”<\/p>\n

“So be it, Lord.” And the Blessed One took up his abode in the village of Beluva together with a large community of bhikkhus.<\/p>\n

The Blessed One’s Deadly Sickness<\/strong><\/p>\n

27. At that time the Blessed One spoke to the bhikkhus, saying: “Go now, bhikkhus, and seek shelter anywhere in the neighborhood of Vesali where you are welcome, among acquaintances and friends, and there spend the rainy season. As for me, I shall spend the rainy season in this very place, in the village of Beluva.”<\/p>\n

“So be it, O Lord,” the bhikkhus said.<\/p>\n

28. But when the Blessed One had entered upon the rainy season, there arose in him a severe illness, and sharp and deadly pains came upon him. And the Blessed One endured them mindfully, clearly comprehending and unperturbed.<\/p>\n

29. Then it occurred to the Blessed One: “It would not be fitting if I came to my final passing away without addressing those who attended on me, without taking leave of the community of bhikkhus. Then let me suppress this illness by strength of will, resolve to maintain the life process, and live on.”<\/p>\n

30. And the Blessed One suppressed the illness by strength of will, resolved to maintain the life process, and lived on. So it came about that the Blessed One’s illness was allayed.<\/p>\n

31. And the Blessed One recovered from that illness; and soon after his recovery he came out from his dwelling place and sat down in the shade of the building, on a seat prepared for him. Then the Venerable Ananda approached the Blessed One, respectfully greeted him, and sitting down at one side, he spoke to the Blessed One, saying: “Fortunate it is for me, O Lord, to see the Blessed One at ease again! Fortunate it is for me, O Lord, to see the Blessed One recovered! For truly, Lord, when I saw the Blessed One’s sickness it was as though my own body became weak as a creeper, every thing around became dim to me, and my senses failed me. Yet, Lord, I still had some little comfort in the thought that the Blessed One would not come to his final passing away until he had given some last instructions respecting the community of bhikkhus.”<\/p>\n

32. Thus spoke the Venerable Ananda, but the Blessed One answered him, saying: “What more does the community of bhikkhus expect from me, Ananda? I have set forth the Dhamma without making any distinction of esoteric and exoteric doctrine; there is nothing, Ananda, with regard to the teachings that the Tathagata holds to the last with the closed fist of a teacher who keeps some things back. Whosoever may think that it is he who should lead the community of bhikkhus, or that the community depends upon him, it is such a one that would have to give last instructions respecting them. But, Ananda, the Tathagata has no such idea as that it is he who should lead the community of bhikkhus, or that the community depends upon him. So what instructions should he have to give respecting the community of bhikkhus?<\/p>\n

“Now I am frail, Ananda, old, aged, far gone in years. This is my eightieth year, and my life is spent. Even as an old cart, Ananda, is held together with much difficulty, so the body of the Tathagata is kept going only with supports. It is, Ananda, only when the Tathagata, disregarding external objects, with the cessation of certain feelings, attains to and abides in the signless concentration of mind, [19] that his body is more comfortable.<\/p>\n

33. “Therefore, Ananda, be islands unto yourselves, refuges unto yourselves, seeking no external refuge; with the Dhamma as your island, the Dhamma as your refuge, seeking no other refuge.<\/p>\n

“And how, Ananda, is a bhikkhu an island unto himself, a refuge unto himself, seeking no external refuge; with the Dhamma as his island, the Dhamma as his refuge, seeking no other refuge?<\/p>\n

34. “When he dwells contemplating the body in the body, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regard to the world; when he dwells contemplating feelings in feelings, the mind in the mind, and mental objects in mental objects, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regard to the world, then, truly, he is an island unto himself, a refuge unto himself, seeking no external refuge; having the Dhamma as his island, the Dhamma as his refuge, seeking no other refuge.<\/p>\n

35. “Those bhikkhus of mine, Ananda, who now or after I am gone, abide as an island unto themselves, as a refuge unto themselves, seeking no other refuge; having the Dhamma as their island and refuge, seeking no other refuge: it is they who will become the highest, [20] if they have the desire to learn.”<\/p>\n

Part Three<\/strong><\/p>\n

Relinquishing the Will to Live<\/strong><\/p>\n

The Blessed One’s Prompting<\/strong><\/p>\n

1. Then the Blessed One, getting ready in the forenoon, took bowl and robe and went into Vesali for alms. After the alms round and meal, on his return, he spoke to the Venerable Ananda, saying: “Take up a mat, Ananda, and let us spend the day at the Capala shrine.”<\/p>\n

“So be it, Lord.” And the Venerable Ananda took up a mat and followed behind the Blessed One, step by step.<\/p>\n

2. And the Blessed One went to the Capala shrine and sat down on the seat prepared for him. And when the Venerable Ananda had seated himself at one side after he had respectfully saluted the Blessed One, the Lord said to him: “Pleasant, Ananda, is Vesali; pleasant are the shrines of Udena, Gotamaka, Sattambaka, Bahuputta, Sarandada, and Capala.”<\/p>\n

3. And the Blessed One said: “Whosoever, Ananda, has developed, practiced, employed, strengthened, maintained, scrutinized, and brought to perfection the four constituents of psychic power could, if he so desired, remain throughout a world-period or until the end of it. [21] The Tathagata, Ananda, has done so. Therefore the Tathagata could, if he so desired, remain throughout a world-period or until the end of it.”<\/p>\n

4. But the Venerable Ananda was unable to grasp the plain suggestion, the significant prompting, given by the Blessed One. As though his mind was influenced by Mara, [22] he did not beseech the Blessed One: “May the Blessed One remain, O Lord!. May the Happy One remain, O Lord, throughout the world-period, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men!”<\/p>\n

5. And when for a second and a third time the Blessed One repeated his words, the Venerable Ananda remained silent.<\/p>\n

6. Then the Blessed One said to the Venerable Ananda: “Go now, Ananda, and do as seems fit to you.”<\/p>\n

“Even so, O Lord.” And the Venerable Ananda, rising from his seat, respectfully saluted the Blessed One, and keeping his right side towards him, took his seat under a tree some distance away.<\/p>\n

Mara’s Appeal<\/strong><\/p>\n

7. And when the Venerable Ananda had gone away, Mara, the Evil One, approached the Blessed One. And standing at one side he spoke to the Blessed One, saying: “Now, O Lord, let the Blessed One come to his final passing away; let the Happy One utterly pass away! The time has come for the Parinibbana of the Lord.<\/p>\n

“For the Blessed One, O Lord, spoke these words to me: ‘I shall not come to my final passing away, Evil One, until my bhikkhus and bhikkhunis, laymen and laywomen, have come to be true disciples — wise, well disciplined, apt and learned, preservers of the Dhamma, living according to the Dhamma, abiding by the appropriate conduct, and having learned the Master’s word, are able to expound it, preach it, proclaim it, establish it, reveal it, explain it in detail, and make it clear; until, when adverse opinions arise, they shall be able to refute them thoroughly and well, and to preach this convincing and liberating Dhamma.’ [23]<\/p>\n

8. “And now, O Lord, bhikkhus and bhikkhunis, laymen and laywomen, have become the Blessed One’s disciples in just this way. So, O Lord, let the Blessed One come to his final passing away! The time has come for the Parinibbana of the Lord.<\/p>\n

“For the Blessed One, O Lord, spoke these words to me: ‘I shall not come to my final passing away, Evil One, until this holy life taught by me has become successful, prosperous, far-renowned, popular, and widespread, until it is well proclaimed among gods and men.’ And this too has come to pass in just this way. So, O Lord, let the Blessed One come to his final passing away, let the Happy One utterly pass away! The time has come for the Parinibbana of the Lord.”<\/p>\n

The Blessed One Relinquishes His Will to Live<\/strong><\/p>\n

9. When this was said, the Blessed One spoke to Mara, the Evil One, saying: “Do not trouble yourself, Evil One. Before long the Parinibbana of the Tathagata will come about. Three months hence the Tathagata will utterly pass away.”<\/p>\n

10. And at the Capala shrine the Blessed One thus mindfully and clearly comprehending renounced his will to live on. And upon the Lord’s renouncing his will to live on, there came a tremendous earthquake, dreadful and astonishing, and thunder rolled across the heavens. And the Blessed One beheld it with understanding, and made this solemn utterance:<\/p>\n

“What causes life, unbounded or confined [24] — His process of becoming [25] — this the Sage Renounces. With inward calm and joy he breaks, As though a coat of mail, his own life’s cause.” [26]<\/p>\n

11. Then it came to the mind of the Venerable Ananda: “Marvellous it is indeed, and most wonderful! The earth shakes mightily, tremendously! Dreadful and astonishing it is, how the thunders roll across the heavens! What could be the reason, what the cause, that so mighty an earthquake should arise?”<\/p>\n

Eight Causes of Earthquakes<\/strong><\/p>\n

12. And the Venerable Ananda approached the Blessed One, and respectfully greeting him, sat down at one side. Then he spoke to the Blessed One, saying: “Marvellous it is indeed, and most wonderful! The earth shakes mightily, tremendously! Dreadful and astonishing it is how the thunders roll across the heavens! What could be the reason, what the cause, that so mighty an earthquake should arise?”<\/p>\n

13. Then the Blessed One said: “There are eight reasons, Ananda, eight causes for a mighty earthquake to arise. What are those eight?<\/p>\n

14. “This great earth, Ananda, is established upon liquid, the liquid upon the atmosphere, and the atmosphere upon space. And when, Ananda, mighty atmospheric disturbances take place, the liquid is agitated. And with the agitation of the liquid, tremors of the earth arise. This is the first reason, the first cause for the arising of mighty earthquakes.<\/p>\n

15. “Again, Ananda, when an ascetic or holy man of great power, one who has gained mastery of his mind, or a deity who is mighty and potent, develops intense concentration on the delimited aspect of the earth element, and to a boundless degree on the liquid element, he, too, causes the earth to tremble, quiver, and shake. This is the second reason, the second cause for the arising of mighty earthquakes.<\/p>\n

16-21. “Again, Ananda, when the Bodhisatta departs from the Tusita realm and descends into his mother’s womb, mindfully and clearly comprehending; and when the Bodhisatta comes out from his mother’s womb, mindfully and clearly comprehending; and when the Tathagata becomes fully enlightened in unsurpassed, supreme Enlightenment; when the Tathagata sets rolling the excellent Wheel of the Dhamma; when the Tathagata renounces his will to live on; and when the Tathagata comes to pass away into the state of Nibbana in which no element of clinging remains — then, too, Ananda, this great earth trembles, quivers, and shakes.<\/p>\n

“These, Ananda, are the eight reasons, the eight causes for a great earthquake to arise. [27]<\/p>\n

Eight Assemblies<\/strong><\/p>\n

22. “Now there are eight kinds of assemblies, Ananda, that is to say, assemblies of nobles, brahmins, householders, ascetics, of the Four Great Kings, of the Thirty-three gods, of Maras, and of Brahmas.<\/p>\n

23. “And I recall, Ananda, how I have attended each of these eight kinds of assemblies, amounting to hundreds. [28] And before seating myself and starting the conversation or the discussion, I made my appearance resemble theirs, my voice resemble theirs. And so I taught them the Dhamma, and roused, edified, and gladdened them. Yet while I was speaking to them thus, they did not know me, and they would enquire of one another, asking: ‘Who is he that speaks to us? Is it a man or a god?’<\/p>\n

“Then having taught them the Dhamma, and roused, edified, and gladdened them, I would straightaway vanish. And when I had vanished, too, they did not know me, and they would enquire of one another, asking: ‘Who is he that has vanished? Is it a man or a god?’<\/p>\n

“And such, Ananda, are the eight kinds of assemblies.<\/p>\n

Eight Fields of Mastery<\/strong><\/p>\n

24. “Now there are eight fields of mastery, [29] Ananda. What are those eight?<\/p>\n

25. “When one, perceiving forms subjectively, [30] sees small forms, beautiful or ugly, external to himself, [31] and mastering them, is aware that he perceives and knows them as they are — this is the first field of mastery.<\/p>\n

26. “When one, perceiving forms subjectively, sees large forms, beautiful or ugly, external to himself, and mastering them, is aware that he perceives and knows them as they are — this is the second field of mastery.<\/p>\n

27. “When one, not perceiving forms subjectively, [32] sees small forms, beautiful or ugly, external to himself, and mastering them, is aware that he perceives and knows them as they are — this is the third field of mastery.<\/p>\n

28. “When one, not perceiving forms subjectively, sees large forms, beautiful or ugly, external to himself, and mastering them, is aware that he perceives and knows them as they are — this is the fourth field of mastery.<\/p>\n

29. “When one, not perceiving forms subjectively, sees forms external to himself that are blue, blue in colour, of a blue lustre like the blossoms of flax, or like fine Benares muslin which, burnished on both sides, is blue, blue in colour, of a blue lustre — when such a one sees forms external to himself that are blue, and mastering them, is aware that he perceives and knows them as they are — this is the fifth field of mastery.<\/p>\n

30. “When one, not perceiving forms subjectively, sees forms external to himself that are yellow, yellow in colour, of a yellow lustre like the Kanikara blossom, or like fine Benares muslin which, burnished on both sides, is yellow, yellow in colour, of a yellow lustre — when such a one sees forms external to himself that are yellow, and mastering them, is aware that he perceives and knows them as they are — this is the sixth field of mastery.<\/p>\n

31. “When one, not perceiving forms subjectively, sees forms external to himself that are red, red in colour, of a red lustre like the Bandhujivaka blossom, or like fine Benares muslin which, burnished on both sides, is red, red in colour, of a red lustre — when such a one sees forms external to himself that are red, and mastering them, is aware that he perceives and knows them as they are — this is the seventh field of mastery.<\/p>\n

32. “When one, not perceiving forms subjectively, sees forms external to himself that are white, white in colour, of a white lustre like the morning star, or like fine Benares muslin which, burnished on both sides, is white, white in colour, of a white lustre — when such a one sees forms external to himself that are white, and mastering them, is aware that he perceives and knows them as they are — this is the eighth field of mastery.<\/p>\n

“These, Ananda, are the eight fields of mastery.<\/p>\n

Eight Liberations<\/strong><\/p>\n

33. “Now there are eight liberations, Ananda. What are those eight? [33]<\/p>\n

34. “Oneself having form, [34] one perceives forms; this is the first liberation.<\/p>\n

35. “Being unaware of one’s own form, one perceives forms external to oneself; this is the second liberation.<\/p>\n

36. “Experiencing loveliness, one is intent upon it; [35] this is the third liberation.<\/p>\n

37. “By utterly transcending the perceptions of matter, by the disappearance of the perceptions of sense-reaction, and by giving no attention to diversity-perceptions, one becomes aware of, attains to, and abides in the sphere of infinite space; this is the fourth liberation.<\/p>\n

38. “By utterly transcending the sphere of infinite space, one becomes aware of, attains to, and abides in the sphere of infinite consciousness; this is the fifth liberation.<\/p>\n

39. “By utterly transcending the sphere of infinite consciousness, one becomes aware of, attains to, and abides in the sphere of nothingness; this is the sixth liberation.<\/p>\n

40. “By utterly transcending the sphere of nothingness, one attains to and abides in the sphere of neither-perception-nor-non-perception; this is the seventh liberation.<\/p>\n

41. “By utterly transcending the sphere of neither-perception-nor-non-perception, one attains to and abides in the cessation of perception and sensation; this is the eighth liberation.<\/p>\n

“These, Ananda, are the eight liberations.<\/p>\n

Mara’s Former Temptation<\/strong><\/p>\n

42. “There was a time, Ananda, when I dwelt at Uruvela, on the bank of the Nera\u00f1jara River, at the foot of the goatherds’ banyan-tree, soon after my supreme Enlightenment. And Mara, the Evil One, approached me, saying: ‘Now, O Lord, let the Blessed One come to his final passing away! Let the Happy One utterly pass away! The time has come for the Parinibbana of the Lord.’<\/p>\n

43. “Then, Ananda, I answered Mara, the Evil One, saying: ‘I shall not come to my final passing away, Evil One, until my bhikkhus and bhikkhunis, laymen and laywomen, have come to be true disciples — wise, well disciplined, apt and learned, preservers of the Dhamma, living according to the Dhamma, abiding by appropriate conduct and, having learned the Master’s word, are able to expound it, preach it, proclaim it, establish it, reveal it, explain it in detail, and make it clear; until, when adverse opinions arise, they shall be able to refute them thoroughly and well, and to preach this convincing and liberating Dhamma.<\/p>\n

44. “‘I shall not come to my final passing away, Evil One, until this holy life taught by me has become successful, prosperous, far-renowned, popular, and widespread, until it is well proclaimed among gods and men.’<\/p>\n

45. “And again today, Ananda, at the Capala shrine, Mara, the Evil One, approached me, saying: ‘Now, O Lord, bhikkhus and bhikkhunis, laymen and laywomen, have come to be true disciples of the Blessed One — wise, well disciplined, apt and learned, preservers of the Dhamma, living according to the Dhamma, abiding in the appropriate conduct, and having learned the Master’s word, are able to expound it, preach it, proclaim it, establish it, reveal it, explain it in detail, and make it clear; and when adverse opinions arise, they are now able to refute them thoroughly and well, and to preach this convincing and liberating Dhamma.<\/p>\n

“‘And now, O Lord, this holy life taught by the Blessed One has become successful, prosperous, far-renowned, popular and widespread, and it is well proclaimed among gods and men. Therefore, O Lord, let the Blessed One come to his final passing away! Let the Happy One utterly pass away! The time has come for the Parinibbana of the Lord.’<\/p>\n

46. “And then, Ananda, I answered Mara, the Evil One, saying: ‘Do not trouble yourself, Evil One. Before long the Parinibbana of the Tathagata will come about. Three months hence the Tathagata will utterly pass away.’<\/p>\n

47. “And in this way, Ananda, today at the Capala shrine the Tathagata has renounced his will to live on.”<\/p>\n

Ananda’s Appeal<\/strong><\/p>\n

48. At these words the Venerable Ananda spoke to the Blessed One, saying: “May the Blessed One remain, O Lord! May the Happy One remain, O Lord, throughout the world-period, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men!”<\/p>\n

49. And the Blessed One answered, saying: “Enough, Ananda. Do not entreat the Tathagata, for the time is past, Ananda, for such an entreaty.”<\/p>\n

50-51. But for a second and a third time, the Venerable Ananda said to the Blessed One: “May the Blessed One remain, O Lord! May the Happy One remain, O Lord, throughout the world-period, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men!”<\/p>\n

52. Then the Blessed One said: “Do you have faith, Ananda, in the Enlightenment of the Tathagata?” And the Venerable Ananda replied: “Yes, O Lord, I do.”<\/p>\n

“Then how, Ananda, can you persist against the Tathagata even up to the third time?”<\/p>\n

53. Then the Venerable Ananda said: “This, O Lord, I have heard and learned from the Blessed One himself when the Blessed One said to me: ‘Whosoever, Ananda, has developed, practiced, employed, strengthened, maintained, scrutinized, and brought to perfection the four constituents of psychic power could, if he so desired, remain throughout a world-period or until the end of it. The Tathagata, Ananda, has done so. Therefore the Tathagata could, if he so desired, remain throughout a world-period or until the end of it.'”<\/p>\n

54. “And did you believe it, Ananda?”<\/p>\n

“Yes, O Lord, I did.”<\/p>\n

“Then, Ananda, the fault is yours. Herein have you failed, inasmuch as you were unable to grasp the plain suggestion, the significant prompting given by the Tathagata, and you did not then entreat the Tathagata to remain. For if you had done so, Ananda, twice the Tathagata might have declined, but the third time he would have consented. Therefore, Ananda, the fault is yours; herein have you failed.<\/p>\n

55. “At Rajagaha, Ananda, when dwelling at Vultures’ Peak, I spoke to you, saying: ‘Pleasant, Ananda, is Rajagaha; pleasant is Vultures’ Peak. Whosoever, Ananda, has developed … Therefore the Tathagata could, if he so desired, remain throughout a world-period or until the end of it.’<\/p>\n

56. “So also at the Banyan Grove, at Robbers’ Cliff, at the Sattapanni Cave on the Vebhara Mountain, at the Black Rock of Isigili, at the Serpents’ Pool in the Cool Forest, at the Tapoda Grove, at the Bamboo Grove in the Squirrels’ Feeding-ground, at Jivaka’s Mango Grove, and at Small Nook in the Deer Park I spoke to you in the same words, saying: ‘Pleasant, Ananda, is Rajagaha, pleasant are these places. Whosoever, Ananda, has developed … Therefore the Tathagata could, if he so desired, remain throughout a world-period or until the end of it.’<\/p>\n

“But you, Ananda, were unable to grasp the plain suggestion, the significant prompting given you by the Tathagata, and you did not entreat the Tathagata to remain. For if you had done so, Ananda, twice the Tathagata might have declined, but the third time he would have consented. Therefore, Ananda, the fault is yours; herein you have failed.<\/p>\n

57. “So also at Vesali, Ananda, at different times the Tathagata has spoken to you, saying: ‘Pleasant, Ananda, is Vesali; pleasant are the shrines of Udena, Gotamaka, Sattambaka, Bahuputta, Sarandada, and Capala. Whosoever, Ananda, has developed … Therefore the Tathagata could, if he so desired, remain throughout a world-period or until the end of it.’<\/p>\n

“But you, Ananda, were unable to grasp the plain suggestion, the significant prompting, given you by the Tathagata, and you did not entreat the Tathagata to remain. For if you had done so, Ananda, twice the Tathagata might have declined, but the third time he would have consented. Therefore, Ananda, the fault is yours; herein you have failed.<\/p>\n

58. “Yet, Ananda, have I not taught from the very beginning that with all that is dear and beloved there must be change, separation, and severance? Of that which is born, come into being, is compounded and subject to decay, how can one say: ‘May it not come to dissolution!’ There can be no such state of things. And of that, Ananda, which the Tathagata has finished with, that which he has relinquished, given up, abandoned, and rejected — his will to live on — the Tathagata’s word has been spoken once for all: ‘Before long the Parinibbana of the Tathagata will come about. Three months hence the Tathagata will utterly pass away.’ And that the Tathagata should withdraw his words for the sake of living on — this is an impossibility.<\/p>\n

The Last Admonition<\/strong><\/p>\n

59. “So, then, Ananda, let us go to the hall of the Gabled House, in the Great Forest.” And the Venerable Ananda replied: “So be it, Lord.”<\/p>\n

60. Then the Blessed One, with the Venerable Ananda, went to the hall of the Gabled House, in the Great Forest. And there he spoke to the Venerable Ananda, saying: “Go now, Ananda, and assemble in the hall of audience all the bhikkhus who dwell in the neighborhood of Vesali.”<\/p>\n

“So be it, Lord.” And the Venerable Ananda gathered all the bhikkhus who dwelt in the neighborhood of Vesali, and assembled them in the hall of audience. And then, respectfully saluting the Blessed One, and standing at one side, he said: “The community of bhikkhus is assembled, Lord. Now let the Blessed One do as he wishes.”<\/p>\n

61. Thereupon the Blessed One entered the hall of audience, and taking the seat prepared for him, he exhorted the bhikkhus, saying: “Now, O bhikkhus, I say to you that these teachings of which I have direct knowledge and which I have made known to you — these you should thoroughly learn, cultivate, develop, and frequently practise, that the life of purity may be established and may long endure, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men.<\/p>\n

62. “And what, bhikkhus, are these teachings? They are the four foundations of mindfulness, the four right efforts, the four constituents of psychic power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path. These, bhikkhus, are the teachings of which I have direct knowledge, which I have made known to you, and which you should thoroughly learn, cultivate, develop, and frequently practise, that the life of purity may be established and may long endure, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men.”<\/p>\n

63. Then the Blessed One said to the bhikkhus: “So, bhikkhus, I exhort you: All compounded things are subject to vanish. Strive with earnestness. The time of the Tathagata’s Parinibbana is near. Three months hence the Tathagata will utterly pass away.”<\/p>\n

64. And having spoken these words, the Happy One, the Master, spoke again, saying:<\/p>\n

“My years are now full ripe, the life span left is short. Departing, I go hence from you, relying on myself alone. Be earnest, then, O bhikkhus, be mindful and of virtue pure!<\/p>\n

With firm resolve, guard your own mind! Whoso untiringly pursues the Dhamma and the Discipline Shall go beyond the round of births and make an end of suffering.”<\/p>\n

Part Four<\/strong><\/p>\n

The Last Meal<\/strong><\/p>\n

The Elephant’s Look<\/strong><\/p>\n

1. Then the Blessed One, getting ready in the forenoon, took bowl and robe and went into Vesali for alms. After the alms round and meal, on his return, he looked upon Vesali with the elephant’s look, [36] and said to the Venerable Ananda: “This, Ananda, is the last time that the Tathagata will look upon Vesali. Come, Ananda, let us go to Bhandagama.”<\/p>\n

“So be it, O Lord.” And the Blessed One took up his abode at Bhandagama together with a large community of bhikkhus.<\/p>\n

2. And the Blessed One addressed the bhikkhus, saying: “Bhikkhus, it is through not realizing, through not penetrating four principles that this long course of birth and death has been passed through and undergone by me as well as by you. What are those four? They are: noble virtue, noble concentration, noble wisdom, and noble emancipation. But now, bhikkhus, that these have been realized and penetrated, cut off is the craving for existence, destroyed is that which leads to renewed becoming, and there is no fresh becoming.”<\/p>\n

3. And having spoken these words, the Happy One, the Master, spoke again, saying:<\/p>\n

“Virtue, concentration, wisdom, and emancipation unsurpassed —<\/p>\n

These are the principles realized by Gotama the renowned;<\/p>\n

And, knowing them, he, the Buddha, to his monks has taught the Dhamma.<\/p>\n

He, the destroyer of suffering, the Master, the Seer, is at peace.”<\/p>\n

4. And also at Bhandagama the Blessed One often gave counsel to the bhikkhus thus: “Such and such is virtue; such and such is concentration; and such and such is wisdom. Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; utterly freed from the taints of lust, becoming, and ignorance is the mind that is fully developed in wisdom.”<\/p>\n

5. When the Blessed One had stayed at Bhandagama as long as he pleased, he spoke to the Venerable Ananda: “Come, Ananda, let us go to Hatthigama.”<\/p>\n

“So be it, Lord.” And the Blessed One took up his abode at Hatthigama together with a large community of bhikkhus.<\/p>\n

And when the Blessed One had stayed at Hatthigama as long as he pleased, he took up his abode at Ambagama, then at Jambugama. And at each of these places the Blessed One often gave counsel to the bhikkhus thus: “Such and such is virtue; such and such is concentration; and such and such is wisdom. Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; utterly freed from the taints of lust, becoming, and ignorance is the mind that is fully developed in wisdom.”<\/p>\n

6. And when the Blessed One had stayed at Jambugama as long as he pleased, he spoke to the Venerable Ananda: “Come, Ananda, let us go to Bhoganagara.”<\/p>\n

“So be it, Lord.” And the Blessed One took up his abode at Bhoganagara together with a large community of bhikkhus, and stayed in the Ananda shrine.<\/p>\n

The Four Great References<\/strong><\/p>\n

7. And there the Blessed One addressed the bhikkhus, saying: “Now, bhikkhus, I shall make known to you the four great references. [37] Listen and pay heed to my words.” And those bhikkhus answered, saying:<\/p>\n

“So be it, Lord.”<\/p>\n

8-11. Then the Blessed One said: “In this fashion, bhikkhus, a bhikkhu might speak: ‘Face to face with the Blessed One, brethren, I have heard and learned thus: This is the Dhamma and the Discipline, the Master’s Dispensation’; or: ‘In an abode of such and such a name lives a community with elders and a chief. Face to face with that community, I have heard and learned thus: This is the Dhamma and the Discipline, the Master’s Dispensation’; or: ‘In an abode of such and such a name live several bhikkhus who are elders, who are learned, who have accomplished their course, who are preservers of the Dhamma, the Discipline, and the Summaries. Face to face with those elders, I have heard and learned thus: This is the Dhamma and the Discipline, the Master’s Dispensation’; or: ‘In an abode of such and such a name lives a single bhikkhu who is an elder, who is learned, who has accomplished his course, who is a preserver of the Dhamma, the Discipline, and the Summaries. Face to face with that elder, I have heard and learned thus: This is the Dhamma and the Discipline, the Master’s Dispensation.’<\/p>\n

“In such a case, bhikkhus, the declaration of such a bhikkhu is neither to be received with approval nor with scorn. Without approval and without scorn, but carefully studying the sentences word by word, one should trace them in the Discourses and verify them by the Discipline. If they are neither traceable in the Discourses nor verifiable by the Discipline, one must conclude thus: ‘Certainly, this is not the Blessed One’s utterance; this has been misunderstood by that bhikkhu — or by that community, or by those elders, or by that elder.’ In that way, bhikkhus, you should reject it. But if the sentences concerned are traceable in the Discourses and verifiable by the Discipline, then one must conclude thus: ‘Certainly, this is the Blessed One’s utterance; this has been well understood by that bhikkhu — or by that community, or by those elders, or by that elder.’ And in that way, bhikkhus, you may accept it on the first, second, third, or fourth reference. These, bhikkhus, are the four great references for you to preserve.”<\/p>\n

12. And also at Bhoganagara, at the Ananda shrine, the Blessed One often gave counsel to the bhikkhus thus: “Such and such is virtue; such and such is concentration; and such and such is wisdom. Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; utterly freed from the taints of lust, becoming, and ignorance is the mind that is fully developed in wisdom.”<\/p>\n

13. When the Blessed One had stayed at Bhoganagara as long as he pleased, he spoke to the Venerable Ananda, saying: “Come, Ananda, let us go to Pava.”<\/p>\n

“So be it, Lord.” And the Blessed One took up his abode at Pava together with a great community of bhikkhus, and stayed in the Mango Grove of Cunda, who was by family a metalworker.<\/p>\n

The Buddha’s Last Meal<\/strong><\/p>\n

14. And Cunda the metalworker came to know: “The Blessed One, they say, has arrived at Pava, and is staying in my Mango Grove.” And he went to the Blessed One, and having respectfully greeted him, sat down at one side. And the Blessed One instructed Cunda the metalworker in the Dhamma, and roused, edified, and gladdened him.<\/p>\n

15. Then Cunda spoke to the Blessed One, saying: “May the Blessed One, O Lord, please accept my invitation for tomorrow’s meal, together with the community of bhikkhus.” And by his silence the Blessed One consented.<\/p>\n

16. Sure, then, of the Blessed One’s consent, Cunda the metalworker rose from his seat, respectfully saluted the Blessed One, and keeping his right side towards him, took his departure.<\/p>\n

17. And Cunda the metalworker, after the night had passed, had choice food, hard and soft, prepared in his abode, together with a quantity of sukara-maddava, [38] and announced it to the Blessed One, saying: “It is time, O Lord, the meal is ready.”<\/p>\n

18. Thereupon the Blessed One, in the forenoon, having got ready, took bowl and robe and went with the community of bhikkhus to the house of Cunda, and there sat down on the seat prepared for him. And he spoke to Cunda, saying: “With the sukara-maddava you have prepared, Cunda, you may serve me; with the other food, hard and soft, you may serve the community of bhikkhus.”<\/p>\n

“So be it, Lord.” And with the sukara-maddava prepared by him, he served the Blessed One; and with the other food, hard and soft, he served the community of bhikkhus.<\/p>\n

19. Thereafter the Blessed One spoke to Cunda, saying: “Whatever, Cunda, is left over of the sukara-maddava, bury that in a pit. For I do not see in all this world, with its gods, Maras, and Brahmas, among the host of ascetics and brahmins, gods and men, anyone who could eat it and entirely digest it except the Tathagata alone.”<\/p>\n

And Cunda the metalworker answered the Blessed One saying: “So be it, O Lord.”And what remained over of the sukara-maddava he buried in a pit.<\/p>\n

20. Then he returned to the Blessed One, respectfully greeted him, and sat down at one side. And the Blessed One instructed Cunda the metalworker in the Dhamma, and roused, edified, and gladdened him. After this he rose from his seat and departed.<\/p>\n

21. And soon after the Blessed One had eaten the meal provided by Cunda the metalworker, a dire sickness fell upon him, even dysentery, and he suffered sharp and deadly pains. But the Blessed One endured them mindfully, clearly comprehending and unperturbed.<\/p>\n

22. Then the Blessed One spoke to the Venerable Ananda, saying: “Come, Ananda, let us go to Kusinara.” And the Venerable Ananda answered: “So be it, Lord.”<\/p>\n

23. When he had eaten Cunda’s food, I heard, With fortitude the deadly pains he bore. From the sukara-maddava a sore And dreadful sickness came upon the Lord. But nature’s pangs he endured. “Come, let us go To Kusinara,” was his dauntless word. [39]<\/p>\n

The Clearing of the Waters<\/strong><\/p>\n

24. Now on the way the Blessed One went aside from the highway and stopped at the foot of a tree. And he said to the Venerable Ananda: “Please fold my upper robe in four, Ananda, and lay it down. I am weary and want to rest awhile.”<\/p>\n

“So be it, Lord.” And the Venerable Ananda folded the robe in four and laid it down.<\/p>\n

25. And the Blessed One sat down on the seat prepared for him and said to the Venerable Ananda: “Please bring me some water, Ananda. I am thirsty and want to drink.”<\/p>\n

26. And the Venerable Ananda answered the Blessed One: “But just now, Lord, a great number of carts, five hundred carts, have passed over, and the shallow water has been cut through by the wheels, so that it flows turbid and muddy. But the Kakuttha River, Lord, is quite close by, and its waters are clear, pleasant, cool, and translucent. It is easily approachable and delightfully placed. There the Blessed One can quench his thirst and refresh his limbs.”<\/p>\n

27-29. But a second time the Blessed One made his request, and the Venerable Ananda answered him as before. And then for a third time the Blessed One said: “Please bring me some water, Ananda. I am thirsty and want to drink.”<\/p>\n

30. Then the Venerable Ananda answered, saying: “So be it, Lord.” And he took the bowl and went to the stream. And the shallow water, which had been cut through by the wheels so that it flowed turbid and muddy, became clear and settled down, pure and pleasant as the Venerable Ananda drew near.<\/p>\n

31. Then the Venerable Ananda thought: “Marvellous and most wonderful indeed is the power and glory of the Tathagata!”<\/p>\n

32. And he took up water in the bowl and carried it to the Blessed One, and said: “Marvellous and most wonderful indeed is the power and glory of the Tathagata! For this shallow water, which had been cut through by the wheels so that it flowed turbid and muddy, became clear and settled down, pure and pleasant as I drew near. Now let the Blessed One drink the water. Let the Happy One drink.” And the Blessed One drank the water.<\/p>\n

Pukkusa the Malla<\/strong><\/p>\n

33. Now it so happened that one Pukkusa of the Malla clan, who was a disciple of Alara Kalama, was passing by on his way from Kusinara to Pava.[40]<\/p>\n

34. And when he saw the Blessed One seated at the foot of a tree, he approached him, respectfully greeted him, and sat down at one side. And he spoke to the Blessed One, saying: “Marvellous it is, Lord, most wonderful it is, O Lord, the state of calmness wherein abide those who have gone forth from the world.<\/p>\n

35. “For at one time, Lord, Alara Kalama was on a journey, and he went aside from the highway and sat down by the wayside at the foot of a tree to pass the heat of the day. And it came about, Lord, that a great number of carts, even five hundred carts, passed by him, one by one. And then, Lord, a certain man who was following behind that train of carts, approached and spoke to him, saying: ‘Did you, sir, see a great number of carts that passed you by?’ And Alara Kalama answered him: ‘I did not see them, brother.’ ‘But the noise, sir, surely you heard?’ ‘I did not hear it, brother.’ Then that man asked him: ‘Then, sir, perhaps you slept?’ ‘No, brother, I was not sleeping.’ ‘Then, sir, were you conscious?’ ‘I was, brother.’ Then that man said: ‘Then, sir, while conscious and awake you still did not see the great number of carts, even five hundred carts, that passed you by one after another, nor heard the noise? Why, sir, your very robe is covered with their dust!’ And Alara Kalama replied, saying: ‘So it is, brother.’<\/p>\n

36. “And to that man, O Lord, came the thought: ‘Marvellous it is, most wonderful indeed it is, the state of calmness wherein abide those who have gone forth from the world!’ And there arose in him great faith in Alara Kalama, and he went his way.”<\/p>\n

37. “Now what do you think, Pukkusa? What is more difficult to do, more difficult to meet with — that a man, while conscious and awake, should not see a great number of carts, even five hundred carts, that passed him by one after another, nor hear the noise, or that one conscious and awake, in the midst of a heavy rain, with thunder rolling, lightning flashing, and thunderbolts crashing, should neither see it nor hear the noise?”<\/p>\n

38. “What, O Lord, are five hundred carts — nay, six, seven, eight, nine hundred, or a thousand or even hundreds of thousands of carts — compared with this?”<\/p>\n

39. “Now one time, Pukkusa, I was staying at Atuma, and had my abode in a barn there. And at that time there was a heavy rain, with thunder rolling, lightning flashing, and thunderbolts crashing. And two farmers who were brothers were killed close to the barn, together with four oxen, and a great crowd came forth from Atuma to the spot where they were killed.<\/p>\n

40. “Now at that time, Pukkusa, I had come out of the barn and was walking up and down in thought before the door. And a certain man from the great crowd approached me, respectfully greeted me, and stood at one side.<\/p>\n

41. “And I asked him: ‘Why, brother, has this great crowd gathered together?’ And he answered me: ‘Just now, Lord, there was a heavy rain, with thunder rolling, lightning flashing, and thunderbolts crashing. And two farmers who were brothers were killed close by, together with four oxen. It is because of this that the great crowd has gathered. But where, Lord, were you?’<\/p>\n

“‘I was here, brother.’ ‘Yet, Lord, did you not see it?’ ‘I did not see it, brother.’ ‘But the noise, Lord, you surely heard?’ ‘I did not hear it, brother.’ Then that man asked me: ‘Then, Lord, perhaps you slept?’ ‘No, brother, I was not sleeping.’ ‘Then, Lord, you were conscious?’ ‘I was, brother.’ Then that man said: ‘Then, Lord, while conscious and awake, in the midst of a heavy rain, with thunder rolling, lightning flashing, and thunderbolts crashing, you neither saw it nor heard the noise?’ And I answered him, saying: ‘I did not, brother.’<\/p>\n

42. “And to that man, Pukkusa, came the thought: ‘Marvellous it is, most wonderful indeed it is, the state of calmness wherein abide those who have gone forth from the world!’ And there arose in him great faith in me, and he respectfully saluted me, and keeping his right side towards me, he went his way.”<\/p>\n

43. When this had been said, Pukkusa of the Malla clan said to the Blessed One: “The faith, Lord, that I had in Alara Kalama I now scatter to the mighty wind, I let it be carried away as by a flowing stream! Excellent, O Lord, most excellent, O Lord! It is as if, Lord, one were to set upright what had been overthrown, or to reveal what had been hidden, or to show the path to one who had gone astray, or to light a lamp in the darkness so that those having eyes might see — even so has the Blessed One set forth the Dhamma in many ways. And so, O Lord, I take my refuge in the Blessed One, the Dhamma, and the Community of Bhikkhus. May the Blessed One accept me as his disciple, one who has taken refuge until the end of life.”<\/p>\n

44. Then Pukkusa of the Malla clan spoke to a certain man, saying: “Bring me at once, friend, two sets of golden-hued robes, burnished and ready for wear.” And the man answered him: “So be it, sir.”<\/p>\n

45. And when the robes were brought, Pukkusa of the Malla clan offered them to the Blessed One, saying: “May the Blessed One, O Lord, out of compassion, accept this from me.” And the Blessed One said: “Robe me, then in one, Pukkusa, and in the other robe Ananda.”<\/p>\n

“So be it, Lord.” And he thereupon robed the Blessed One in one, and in the other he robed the Venerable Ananda.<\/p>\n

46. And then the Blessed One instructed Pukkusa of the Malla clan in the Dhamma, and roused, edified, and gladdened him. And after that, Pukkusa rose from his seat, respectfully saluted the Blessed One, and keeping his right side towards him, went his way.<\/p>\n

47. And soon after Pukkusa of the Malla clan had departed, the Venerable Ananda arranged the set of golden-hued robes, burnished and ready for wear, about the body of the Blessed One. But when the set of robes was arranged upon the body of the Blessed One, it became as though faded, and its splendor dimmed.<\/p>\n

48. And the Venerable Ananda said to the Blessed One: “Marvellous it is, O Lord, most wonderful indeed it is, how clear and radiant the skin of the Tathagata appears! This set of golden-hued robes, burnished and ready for wear, Lord, now that it is arranged upon the body of the Blessed One seems to have become faded, its splendor dimmed.”<\/p>\n

49. “It is so, Ananda. There are two occasions, Ananda, when the skin of the Tathagata appears exceedingly clear and radiant. Which are these two? The night, Ananda, when the Tathagata becomes fully enlightened in unsurpassed, supreme Enlightenment, and the night when the Tathagata comes to his final passing away into the state of Nibbana in which no element of clinging remains. These, Ananda, are the two occasions on which the skin of the Tathagata appears exceedingly clear and radiant.<\/p>\n

50. “And now today, in the last watch of this very night, Ananda, in the Mallas’ Sala Grove, in the vicinity of Kusinara, between two sala trees, the Tathagata will come to his Parinibbana. So now, Ananda, let us go to the Kakuttha River.”<\/p>\n

51. Clad in Pukkusa’s gift, the robes of gold, The Master’s form was radiant to behold.<\/p>\n

At the Kakuttha River<\/strong><\/p>\n

52. Then the Blessed One went to the Kakuttha River together with a great community of bhikkhus.<\/p>\n

53. And he went down into the water and bathed and drank. And coming forth from the water again, he went to the Mango Grove, and there spoke to the Venerable Cundaka, saying: “Please fold my upper robe in four, Cundaka, and lay it down. I am weary and would rest awhile.”<\/p>\n

“So be it, Lord.” And Cundaka folded the robe in four and laid it down.<\/p>\n

54. And the Blessed One lay down on his right side, in the lion’s posture, resting one foot upon the other, and so disposed himself, mindfully and clearly comprehending, with the time for rising held in mind. And the Venerable Cundaka sat down right in front of the Blessed One.<\/p>\n

55.<\/p>\n

The Buddha to Kakuttha’s river came, Where cool and limpid flows the pleasant stream; There washed in water clear his weary frame The Buddha — he in all the world supreme! And having bathed and drank, the Teacher straight Crossed over, the bhikkhus thronging in his wake.<\/p>\n

Discoursing holy truths, the Master great Towards the Mango Grove his path did take. There to the elder Cundaka he spoke: “Lay down my robe, please, folded into four.” Then the elder, swift as lightning stroke, Hastened the Teacher’s bidding to obey. Weary, the Lord then lay down on the mat, And Cunda on the ground before him sat.<\/p>\n

Relieving Cunda’s Remorse<\/strong><\/p>\n

56. Then the Blessed One spoke to the Venerable Ananda, saying: “It may come to pass, Ananda, that someone will cause remorse to Cunda the metalworker, saying: ‘It is no gain to you, friend Cunda, but a loss, that it was from you the Tathagata took his last alms meal, and then came to his end.’ Then, Ananda, the remorse of Cunda should be dispelled after this manner: ‘It is a gain to you, friend Cunda, a blessing that the Tathagata took his last alms meal from you, and then came to his end. For, friend, face to face with the Blessed One I have heard and learned: “There are two offerings of food which are of equal fruition, of equal outcome, exceeding in grandeur the fruition and result of any other offerings of food. Which two? The one partaken of by the Tathagata before becoming fully enlightened in unsurpassed, supreme Enlightenment; and the one partaken of by the Tathagata before passing into the state of Nibbana in which no element of clinging remains. By his deed the worthy Cunda has accumulated merit which makes for long life, beauty, well being, glory, heavenly rebirth, and sovereignty.”‘ Thus, Ananda, the remorse of Cunda the metalworker should be dispelled.”<\/p>\n

57. Then the Blessed One, understanding that matter, breathed forth the solemn utterance:<\/p>\n

“Who gives, his virtues shall increase; Who is self-curbed, no hatred bears; Whoso is skilled in virtue, evil shuns, And by the rooting out of lust and hate And all delusion, comes to be at peace.”<\/p>\n

Part Five<\/strong><\/p>\n

At Kusinara<\/strong><\/p>\n

Last Place of Rest<\/strong><\/p>\n

1. Then the Blessed One addressed the Venerable Ananda, saying: “Come, Ananda, let us cross to the farther bank of the Hira\u00f1\u00f1avati, and go to the Mallas’ Sala Grove, in the vicinity of Kusinara.”<\/p>\n

“So be it, Lord.”<\/p>\n

2. And the Blessed One, together with a large company of bhikkhus, went to the further bank of the river Hira\u00f1\u00f1avati, to the Sala Grove of the Mallas, in the vicinity of Kusinara. And there he spoke to the Venerable Ananda, saying:<\/p>\n

3. “Please, Ananda, prepare for me a couch between the twin sala trees, with the head to the north. I am weary, Ananda, and want to lie down.”[41]<\/p>\n

“So be it, Lord.” And the Venerable Ananda did as the Blessed One asked him to do.<\/p>\n

Then the Blessed One lay down on his right side, in the lion’s posture, resting one foot upon the other, and so disposed himself, mindfully and clearly comprehending.<\/p>\n

4. At that time the twin sala trees broke out in full bloom, though it was not the season of flowering. And the blossoms rained upon the body of the Tathagata and dropped and scattered and were strewn upon it in worship of the Tathagata. And celestial mandarava flowers and heavenly sandalwood powder from the sky rained down upon the body of the Tathagata, and dropped and scattered and were strewn upon it in worship of the Tathagata. And the sound of heavenly voices and heavenly instruments made music in the air out of reverence for the Tathagata.<\/p>\n

5. And the Blessed One spoke to the Venerable Ananda, saying: “Ananda, the twin sala trees are in full bloom, though it is not the season of flowering. And the blossoms rain upon the body of the Tathagata and drop and scatter and are strewn upon it in worship of the Tathagata. And celestial coral flowers and heavenly sandalwood powder from the sky rain down upon the body of the Tathagata, and drop and scatter and are strewn upon it in worship of the Tathagata. And the sound of heavenly voices and heavenly instruments makes music in the air out of reverence for the Tathagata.<\/p>\n

6. “Yet it is not thus, Ananda, that the Tathagata is respected, venerated, esteemed, worshipped, and honoured in the highest degree. But, Ananda, whatever bhikkhu or bhikkhuni, layman or laywoman, abides by the Dhamma, lives uprightly in the Dhamma, walks in the way of the Dhamma, it is by such a one that the Tathagata is respected, venerated, esteemed, worshipped, and honoured in the highest degree. Therefore, Ananda, thus should you train yourselves: ‘We shall abide by the Dhamma, live uprightly in the Dhamma, walk in the way of the Dhamma.'”<\/p>\n

The Grief of the Gods<\/strong><\/p>\n

7. At that time the Venerable Upavana was standing before the Blessed One, fanning him. And the Blessed One rebuked him, saying: “Move aside, bhikkhu, do not stand in front of me.”<\/p>\n

8. And to the Venerable Ananda came the thought: “This Venerable Upavana has been in attendance on the Blessed One for a long time, closely associating with him and serving him. Yet now, right at the end, the Blessed One rebukes him. What now could be the reason, what the cause for the Blessed One to rebuke the Venerable Upavana, saying: ‘Move aside, bhikkhu, do not stand in front of me’?”<\/p>\n

9-10. And the Venerable Ananda told his thought to the Blessed One. The Blessed One said: “Throughout the tenfold world-system, Ananda, there are hardly any of the deities that have not gathered together to look upon the Tathagata. For a distance of twelve yojanas around the Sala Grove of the Mallas in the vicinity of Kusinara there is not a spot that could be pricked with the tip of a hair that is not filled with powerful deities. And these deities, Ananda, are complaining: ‘From afar have we come to look upon the Tathagata. For rare in the world is the arising of Tathagatas, Arahats, Fully Enlightened Ones. And this day, in the last watch of the night, the Tathagata’s Parinibbana will come about. But this bhikkhu of great powers has placed himself right in front of the Blessed One, concealing him, so that now, at the very end, we are prevented from looking upon him.’ Thus, Ananda, the deities complain.”<\/p>\n

11. “Of what kind of deities, Lord, is the Blessed One aware?”<\/p>\n

12-13. “There are deities, Ananda, in space and on earth, who are earthly-minded; with dishevelled hair they weep, with uplifted arms they weep; flinging themselves on the ground, they roll from side to side, lamenting: ‘Too soon has the Blessed One come to his Parinibbana! Too soon has the Happy One come to his Parinibbana! Too soon will the Eye of the World vanish from sight!’<\/p>\n

14. “But those deities who are freed from passion, mindful and comprehending, reflect in this way: ‘Impermanent are all compounded things. How could this be otherwise?'”<\/p>\n

Ananda’s Concern<\/strong><\/p>\n

15. “Formerly, Lord, on leaving their quarters after the rains, the bhikkhus would set forth to see the Tathagata, and to us there was the gain and benefit of receiving and associating with those very revered bhikkhus who came to have audience with the Blessed One and to wait upon him. But, Lord, after the Blessed One has gone, we shall no longer have that gain and benefit.”<\/p>\n

Four Places of Pilgrimage<\/strong><\/p>\n

16. “There are four places, Ananda, that a pious person should visit and look upon with feelings of reverence.[42] What are the four?<\/p>\n

17. “‘Here the Tathagata was born!'[43] This, Ananda, is a place that a pious person should visit and look upon with feelings of reverence.<\/p>\n

18. “‘Here the Tathagata became fully enlightened in unsurpassed, supreme Enlightenment!'[44] This, Ananda, is a place that a pious person should visit and look upon with feelings of reverence.<\/p>\n

19. “‘Here the Tathagata set rolling the unexcelled Wheel of the Dhamma!'[45] This, Ananda, is a place that a pious person should visit and look upon with feelings of reverence.<\/p>\n

20. “‘Here the Tathagata passed away into the state of Nibbana in which no element of clinging remains!’ This, Ananda, is a place that a pious person should visit and look upon with feelings of reverence.<\/p>\n

21. “These, Ananda, are the four places that a pious person should visit and look upon with feelings of reverence. And truly there will come to these places, Ananda, pious bhikkhus and bhikkhunis, laymen and laywomen, reflecting: ‘Here the Tathagata was born! Here the Tathagata became fully enlightened in unsurpassed, supreme Enlightenment! Here the Tathagata set rolling the unexcelled Wheel of the Dhamma! Here the Tathagata passed away into the state of Nibbana in which no element of clinging remains!’<\/p>\n

22. “And whoever, Ananda, should die on such a pilgrimage with his heart established in faith, at the breaking up of the body, after death, will be reborn in a realm of heavenly happiness.”<\/p>\n

23. Then the Venerable Ananda said to the Blessed One: “How, Lord, should we conduct ourselves towards women?”<\/p>\n

“Do not see them, Ananda.”<\/p>\n

“But, Lord, if we do see them?”<\/p>\n

“Do not speak, Ananda.”<\/p>\n

“But, Lord, if they should speak to us?”<\/p>\n

“Then, Ananda, you should establish mindfulness.”<\/p>\n

24. Then the Venerable Ananda said: “How should we act, Lord, respecting the body of the Tathagata?”<\/p>\n

“Do not hinder yourselves, Ananda, to honour the body of the Tathagata. Rather you should strive, Ananda, and be zealous on your own behalf,[46] for your own good. Unflinchingly, ardently, and resolutely you should apply yourselves to your own good. For there are, Ananda, wise nobles, wise brahmins, and wise householders who are devoted to the Tathagata, and it is they who will render the honour to the body of the Tathagata.”<\/p>\n

25. Then the Venerable Ananda said: “But how, Lord, should they act respecting the body of the Tathagata?”<\/p>\n

“After the same manner, Ananda, as towards the body of a universal monarch.”[47]<\/p>\n

“But how, Lord, do they act respecting the body of a universal monarch?”<\/p>\n

26. “The body of a universal monarch, Ananda, is first wrapped round with new linen, and then with teased cotton wool, and so it is done up to five hundred layers of linen and five hundred of cotton wool. When that is done, the body of the universal monarch is placed in an iron[48] oil vessel, which is enclosed in another iron vessel, a funeral pyre is built of all kinds of perfumed woods, and so the body of the universal monarch is burned; and at a crossroads a stupa is raised for the universal monarch. So it is done, Ananda, with the body of a universal monarch. And even, Ananda, as with the body of a universal monarch, so should it be done with the body of the Tathagata; and at a crossroads also a stupa should be raised for the Tathagata. And whosoever shall bring to that place garlands or incense or sandalpaste, or pay reverence, and whose mind becomes calm there — it will be to his well being and happiness for a long time.<\/p>\n

27. “There are four persons, Ananda, who are worthy of a stupa. Who are those four? A Tathagata, an Arahat, a Fully Enlightened One is worthy of a stupa; so also is a Paccekabuddha,[49] and a disciple of a Tathagata, and a universal monarch.<\/p>\n

28-31. “And why, Ananda, is a Tathagata, an Arahat, a Fully Enlightened One worthy of a stupa? Because, Ananda, at the thought: ‘This is the stupa of that Blessed One, Arahat, Fully Enlightened One!’ the hearts of many people will be calmed and made happy; and so calmed and with their minds established in faith therein, at the breaking up of the body, after death, they will be reborn in a realm of heavenly happiness. And so also at the thought: ‘This is the stupa of that Paccekabuddha!’ or ‘This is the stupa of a disciple of that Tathagata, Arahat, Fully Enlightened One!’ or ‘This is the stupa of that righteous monarch who ruled according to Dhamma!’ — the hearts of many people are calmed and made happy; and so calmed and with their minds established in faith therein, at the breaking up of the body, after death, they will be reborn in a realm of heavenly happiness. And it is because of this, Ananda, that these four persons are worthy of a stupa.”<\/p>\n

Ananda’s Grief<\/strong><\/p>\n

32. Then the Venerable Ananda went into the vihara[50] and leaned against the doorpost and wept: “I am still but a learner,[51] and still have to strive for my own perfection. But, alas, my Master, who was so compassionate towards me, is about to pass away!”<\/p>\n

33. And the Blessed One spoke to the bhikkhus, saying: “Where, bhikkhus, is Ananda?”<\/p>\n

“The Venerable Ananda, Lord, has gone into the vihara and there stands leaning against the door post and weeping: ‘I am still but a learner, and still have to strive for my own perfection. But, alas, my Master, who was so compassionate towards me, is about to pass away!'”<\/p>\n

34. Then the Blessed One asked a certain bhikkhu to bring the Venerable Ananda to him, saying: “Go, bhikkhu, and say to Ananda, ‘Friend Ananda, the Master calls you.'”<\/p>\n

“So be it, Lord.” And that bhikkhu went and spoke to the Venerable Ananda as the Blessed One had asked him to. And the Venerable Ananda went to the Blessed One, bowed down to him, and sat down on one side.<\/p>\n

35. Then the Blessed One spoke to the Venerable Ananda, saying: “Enough, Ananda! Do not grieve, do not lament! For have I not taught from the very beginning that with all that is dear and beloved there must be change, separation, and severence? Of that which is born, come into being, compounded, and subject to decay, how can one say: ‘May it not come to dissolution!’? There can be no such state of things. Now for a long time, Ananda, you have served the Tathagata with loving-kindness in deed, word, and thought, graciously, pleasantly, with a whole heart and beyond measure. Great good have you gathered, Ananda! Now you should put forth energy, and soon you too will be free from the taints.”[52]<\/p>\n

Praise of Ananda<\/strong><\/p>\n

36. Then the Blessed One addressed the bhikkhus, saying: “Bhikkhus, the Blessed Ones, Arahats, Fully Enlightened Ones of times past also had excellent and devoted attendant bhikkhus, such as I have in Ananda. And so also, bhikkhus, will the Blessed Ones, Arahats, Fully Enlightened Ones of times to come.<\/p>\n

37. “Capable and judicious is Ananda, bhikkhus, for he knows the proper time for bhikkhus to have audience with the Tathagata, and the time for bhikkhunis, the time for laymen and for laywomen; the time for kings and for ministers of state; the time for teachers of other sects and for their followers.<\/p>\n

38. “In Ananda, bhikkhus, are to be found four rare and superlative qualities. What are the four? If, bhikkhus, a company of bhikkhus should go to see Ananda, they become joyful on seeing him; and if he then speaks to them of the Dhamma, they are made joyful by his discourse; and when he becomes silent, they are disappointed. So it is also when bhikkhunis, laymen, or laywomen go to see Ananda: they become joyful on seeing him; and if he then speaks to them of the Dhamma, they are made joyful by his discourse; and when he becomes silent, they are disappointed.<\/p>\n

39. “In a universal monarch, bhikkhus, are to be found four rare and superlative qualities. What are those four? If, bhikkhus, a company of nobles should go to see the universal monarch, they become joyful on seeing him; and if he then speaks, they are made joyful by his talk; and when he becomes silent, they are disappointed. So it is also when a company of brahmins, of householders, or of ascetics goes to see a universal monarch.<\/p>\n

40. “And in just the same way, bhikkhus, in Ananda are to be found these four rare and superlative qualities.”<\/p>\n

The Past Glory of Kusinara<\/p>\n

41. When this had been said, the Venerable Ananda spoke to the Blessed One, saying: “Let it not be, Lord, that the Blessed One should pass away in this mean place, this uncivilized township in the midst of the jungle, a mere outpost of the province. There are great cities, Lord, such as Campa, Rajagaha, Savatthi, Saketa, Kosambi, and Benares — let the Blessed One have his final passing away in one of those. For in those cities dwell many wealthy nobles and brahmins and householders who are devotees of the Tathagata, and they will render due honour to the remains of the Tathagata.”<\/p>\n

42. “Do not say that, Ananda! Do not say: ‘This mean place, this uncivilized township in the midst of the jungle, a mere outpost of the province.’ In times long past, Ananda, there was a king by the name of Maha Sudassana, who was a universal monarch, a king of righteousness, a conqueror of the four quarters of the earth, whose realm was established in security, and who was endowed with the seven jewels.[53] And that King Maha Sudassana, Ananda, had his royal residence here at Kusinara, which was then called Kusavati, and it extended twelve yojanas from east to west, and seven from north to south.<\/p>\n

43. “And mighty, Ananda, was Kusavati, the capital, prosperous and well populated, much frequented by people, and abundantly provided with food. Just as the royal residence of the deities, Alakamanda, is mighty, prosperous, and well populated, much frequented by deities and abundantly provided with food, so was the royal capital of Kusavati.<\/p>\n

44. “Kusavati, Ananda, resounded unceasingly day and night with ten sounds — the trumpeting of elephants, the neighing of horses, the rattling of chariots, the beating of drums and tabours, music and song, cheers, the clapping of hands, and cries of ‘Eat, drink, and be merry!’<\/p>\n

Lamentation of the Mallas<\/strong><\/p>\n

45. “Go now, Ananda, to Kusinara and announce to the Mallas: ‘Today, Vasetthas, in the last watch of the night, the Tathagata’s Parinibbana will take place. Approach, O Vasetthas, draw near! Do not be remorseful later at the thought: “In our township it was that the Tathagata’s Parinibbana took place, but we failed to see him at the end!”‘”<\/p>\n

“So be it, Lord.” And the Venerable Ananda prepared himself, and taking bowl and robe, went with a companion to Kusinara.<\/p>\n

46. Now at that time the Mallas had gathered in the council hall for some public business. And the Venerable Ananda approached them and announced: “Today, Vasetthas, in the last watch of the night, the Tathagata’s Parinibbana will take place. Approach, Vasetthas, draw near! Do not be remorseful later at the thought: ‘In our township it was that the Tathagata’s Parinibbana took place, but we failed to see him at the end.'”<\/p>\n

47. When they heard the Venerable Ananda speak these words, the Mallas with their sons, their wives, and the wives of their sons, were sorely grieved, grieved at heart and afflicted; and some, with their hair all dishevelled, with arms uplifted in despair, wept; flinging themselves on the ground, they rolled from side to side, lamenting: “Too soon has the Blessed One come to his Parinibbana! Too soon has the Happy One come to his Parinibbana! Too soon will the Eye of the World vanish from sight!”<\/p>\n

48. And thus afflicted and filled with grief, the Mallas, with their sons, their wives, and the wives of their sons, went to the Sala Grove, the recreation park of the Mallas, to the place where the Venerable Ananda was.<\/p>\n

49. And the thought arose in the Venerable Ananda: “If I were to allow the Mallas of Kusinara to pay reverence to the Blessed One one by one, the night will have given place to dawn before they are all presented to him. Therefore let me divide them up according to clan, each family in a group, and so present them to the Blessed One thus: ‘The Malla of such and such a name, Lord, with his wives and children, his attendants and his friends, pays homage at the feet of the Blessed One.'”<\/p>\n

50. And the Venerable Ananda divided the Mallas up according to clan, each family in a group, and presented them to the Blessed One. So it was that the Venerable Ananda caused the Mallas of Kusinara to be presented to the Blessed One by clans, each family in a group, even in the first watch of the night.<\/p>\n

The Last Convert<\/strong><\/p>\n

51. Now at that time a wandering ascetic named Subhadda was dwelling at Kusinara. And Subhadda the wandering ascetic heard it said: “Today in the third watch of the night, the Parinibbana of the ascetic Gotama will take place.”<\/p>\n

52. And the thought arose in him: “I have heard it said by old and venerable wandering ascetics, teachers of teachers, that the arising of Tathagatas, Arahats, Fully Enlightened Ones, is rare in the world. Yet this very day, in the last watch of the night, the Parinibbana of the ascetic Gotama will take place. Now there is in me a doubt; but to this extent I have faith in the ascetic Gotama, that he could so teach me the Dhamma as to remove that doubt.”<\/p>\n

53. Then the wandering ascetic Subhadda went to the Sala Grove, the recreation park of the Mallas, and drew near to the Venerable Ananda, and told the Venerable Ananda his thought. And he spoke to the Venerable Ananda, saying: “Friend Ananda, it would be good if I could be allowed into the presence of the ascetic Gotama.”<\/p>\n

54. But the Venerable Ananda answered him, saying: “Enough, friend Subhadda! Do not trouble the Tathagata. The Blessed One is weary.”<\/p>\n

55-56. Yet a second and a third time the wandering ascetic Subhadda made his request, and a second and a third time the Venerable Ananda refused him.<\/p>\n

57. And the Blessed One heard the talk between them, and he called the Venerable Ananda and said: “Stop, Ananda! Do not refuse Subhadda. Subhadda, Ananda, may be allowed into the presence of the Tathagata. For whatever he will ask me, he will ask for the sake of knowledge, and not as an offence. And the answer I give him, that he will readily understand.”<\/p>\n

58. Thereupon the Venerable Ananda said to the wandering ascetic Subhadda: “Go then, friend Subhadda, the Blessed One gives you leave.”<\/p>\n

59. Then the wandering ascetic Subhadda approached the Blessed One and saluted him courteously. And having exchanged with him pleasant and civil greetings, the wandering ascetic Subhadda seated himself at one side and addressed the Blessed One, saying: “There are, Venerable Gotama, ascetics and brahmins who are heads of great companies of disciples, who have large retinues, who are leaders of schools, well known and renowned, and held in high esteem by the multitude, such teachers as Purana Kassapa, Makkhali Gosala, Ajita Kesakambali, Pakudha Kaccayana, Sa\u00f1jaya Belatthiputta, Nigantha Nataputta. Have all of these attained realization, as each of them would have it believed, or has none of them, or is it that some have attained realization and others not?”<\/p>\n

60. “Enough, Subhadda! Let it be as it may, whether all of them have attained realization, as each of them would have it believed, or whether none of them has, or whether some have attained realization and others not. I will teach you the Dhamma, Subhadda; listen and heed it well, and I will speak.”<\/p>\n

“So be it, Lord.”<\/p>\n

The Lion’s Roar<\/strong><\/p>\n

61. And the Blessed One spoke, saying: “In whatsoever Dhamma and Discipline, Subhadda, there is not found the Noble Eightfold Path, neither is there found a true ascetic of the first, second, third, or fourth degree of saintliness. But in whatsoever Dhamma and Discipline there is found the Noble Eightfold Path, there is found a true ascetic of the first, second, third, and fourth degrees of saintliness.[54] Now in this Dhamma and Discipline, Subhadda, is found the Noble Eightfold Path; and in it alone are also found true ascetics of the first, second, third, and fourth degrees of saintliness. Devoid of true ascetics are the systems of other teachers. But if, Subhadda, the bhikkhus live righteously, the world will not be destitute of arahats.<\/p>\n

62.<\/p>\n

“In age but twenty-nine was I, Subhadda, When I renounced the world to seek the Good; Fifty-one years have passed since then, Subhadda, And in all that time a wanderer have I been In the domain of virtue and of truth, And except therein, there is no saint (of the first degree).<\/p>\n

“And there is none of the second degree, nor of the third degree, nor of the fourth degree of saintliness. Devoid of true ascetics are the systems of other teachers. But if, Subhadda, the bhikkhus live righteously, the world will not be destitute of arahats.”<\/p>\n

63. When this was said, the wandering ascetic Subhadda spoke to the Blessed One, saying: “Excellent, O Lord, most excellent, O Lord! It is as if, Lord, one were to set upright what had been overthrown, or to reveal what had been hidden, or to show the path to one who had gone astray, or to light a lamp in the darkness so that those with eyes might see — even so has the Blessed One set forth the Dhamma in many ways. And so, O Lord, I take my refuge in the Blessed One, the Dhamma, and the Community of Bhikkhus. May I receive from the Blessed One admission to the Order and also the higher ordination.”<\/p>\n

64. “Whoever, Subhadda, having been formerly a follower of another creed, wishes to receive admission and higher ordination in this Dhamma and Discipline, remains on probation for a period of four months. At the end of those four months, if the bhikkhus are satisfied with him, they grant him admission and higher ordination as a bhikkhu. Yet in this matter I recognize differences of personalities.”<\/p>\n

65. “If, O Lord, whoever, having been formerly a follower of another creed, wishes to receive admission and higher ordination in this Dhamma and Discipline, remains on probation for a period of four months, and at the end of those four months, if the bhikkhus are satisfied with him, they grant him admission and higher ordination as a bhikkhu — then I will remain on probation for a period of four years. And at the end of those four years, if the bhikkhus are satisfied with me, let them grant me admission and higher ordination as a bhikkhu.”<\/p>\n

66. But the Blessed One called the Venerable Ananda and said to him: “Ananda, let Subhadda be given admission into the Order.” And the Venerable Ananda replied: “So be it, Lord.”<\/p>\n

67. Then the wandering ascetic Subhadda said to the Venerable Ananda: “It is a gain to you, friend Ananda, a blessing, that in the presence of the Master himself you have received the sprinkling of ordination as a disciple.”<\/p>\n

68. So it came about that the wandering ascetic Subhadda, in the presence of the Blessed One, received admission and higher ordination. And from the time of his ordination the Venerable Subhadda remained alone, secluded, heedful, ardent, and resolute. And before long he attained to the goal for which a worthy man goes forth rightly from home to homelessness, the supreme goal of the holy life; and having by himself realized it with higher knowledge, he dwelt therein. He knew: “Destroyed is birth; the higher life is fulfilled; nothing more is to be done, and beyond this life nothing more remains.” And the Venerable Subhadda became yet another among the arahats, and he was the last disciple converted by the Blessed One himself.<\/p>\n

Part Six<\/strong><\/p>\n

The Passing Away<\/strong><\/p>\n

The Blessed One’s Final Exhortation<\/strong><\/p>\n

1. Now the Blessed One spoke to the Venerable Ananda, saying: “It may be, Ananda, that to some among you the thought will come: ‘Ended is the word of the Master; we have a Master no longer.’ But it should not, Ananda, be so considered. For that which I have proclaimed and made known as the Dhamma and the Discipline, that shall be your Master when I am gone.<\/p>\n

2. “And, Ananda, whereas now the bhikkhus address one another as ‘friend,’ let it not be so when I am gone. The senior bhikkhus, Ananda, may address the junior ones by their name, their family name, or as ‘friend’; but the junior bhikkhus should address the senior ones as ‘venerable sir’ or ‘your reverence.'[55]<\/p>\n

3. “If it is desired, Ananda, the Sangha may, when I am gone, abolish the lesser and minor rules.[56]<\/p>\n

4. “Ananda, when I am gone, let the higher penalty be imposed upon the bhikkhu Channa.”[57]<\/p>\n

“But what, Lord, is the higher penalty?”<\/p>\n

“The bhikkhu Channa, Ananda, may say what he will, but the bhikkhus should neither converse with him, nor exhort him, nor admonish him.”<\/p>\n

5. Then the Blessed One addressed the bhikkhus, saying: “It may be, bhikkhus, that one of you is in doubt or perplexity as to the Buddha, the Dhamma, or the Sangha, the path or the practice. Then question, bhikkhus! Do not be given to remorse later on with the thought: ‘The Master was with us face to face, yet face to face we failed to ask him.'”<\/p>\n

6. But when this was said, the bhikkhus were silent. And yet a second and a third time the Blessed One said to them: “It may be, bhikkhus, that one of you is in doubt or perplexity as to the Buddha, the Dhamma, or the Sangha, the path or the practice. Then question, bhikkhus! Do not be given to remorse later on with the thought: ‘The Master was with us face to face, yet face to face we failed to ask him.'”<\/p>\n

And for a second and a third time the bhikkhus were silent. Then the Blessed One said to them: “It may be, bhikkhus, out of respect for the Master that you ask no questions. Then, bhikkhus, let friend communicate it to friend.” Yet still the bhikkhus were silent.<\/p>\n

7. And the Venerable Ananda spoke to the Blessed One, saying: “Marvellous it is, O Lord, most wonderful it is! This faith I have in the community of bhikkhus, that not even one bhikkhu is in doubt or perplexity as to the Buddha, the Dhamma, or the Sangha, the path or the practice.”<\/p>\n

“Out of faith, Ananda, you speak thus. But here, Ananda, the Tathagata knows for certain that among this community of bhikkhus there is not even one bhikkhu who is in doubt or perplexity as to the Buddha, the Dhamma, or the Sangha, the path or the practice. For, Ananda, among these five hundred bhikkhus even the lowest is a stream-enterer, secure from downfall, assured, and bound for enlightenment.”<\/p>\n

8. And the Blessed One addressed the bhikkhus, saying: “Behold now, bhikkhus, I exhort you: All compounded things are subject to vanish. Strive with earnestness!”[58]<\/p>\n

This was the last word of the Tathagata.<\/p>\n

How the Blessed One Passed into Nibbana<\/strong><\/p>\n

9. And the Blessed One entered the first jhana. Rising from the first jhana, he entered the second jhana. Rising from the second jhana, he entered the third jhana. Rising from the third jhana, he entered the fourth jhana. And rising out of the fourth jhana, he entered the sphere of infinite space. Rising from the attainment of the sphere of infinite space, he entered the sphere of infinite consciousness. Rising from the attainment of the sphere of infinite consciousness, he entered the sphere of nothingness. Rising from the attainment of the sphere of nothingness, he entered the sphere of neither-perception-nor-non-perception. And rising out of the attainment of the sphere of neither-perception-nor-non-perception, he attained to the cessation of perception and feeling.<\/p>\n

10. And the Venerable Ananda spoke to the Venerable Anuruddha, saying: “Venerable Anuruddha, the Blessed One has passed away.”<\/p>\n

“No, friend Ananda, the Blessed One has not passed away. He has entered the state of the cessation of perception and feeling.”[59]<\/p>\n

11. Then the Blessed One, rising from the cessation of perception and feeling, entered the sphere of neither-perception-nor-non-perception. Rising from the attainment of the sphere of neither-perception-nor-non-perception, he entered the sphere of nothingness. Rising from the attainment of the sphere of nothingness, he entered the sphere of infinite consciousness. Rising from the attainment of the sphere of infinite consciousness, he entered the sphere of infinite space. Rising from the attainment of the sphere of infinite space, he entered the fourth jhana. Rising from the fourth jhana, he entered the third jhana. Rising from the third jhana, he entered the second jhana. Rising from the second jhana, he entered the first jhana.<\/p>\n

Rising from the first jhana, he entered the second jhana. Rising from the second jhana, he entered the third jhana. Rising from the third jhana, he entered the fourth jhana. And, rising from the fourth jhana, the Blessed One immediately passed away.<\/p>\n

The World’s Echo<\/strong><\/p>\n

12. And when the Blessed One had passed away, simultaneously with his Parinibbana there came a tremendous earthquake, dreadful and astounding, and the thunders rolled across the heavens.<\/p>\n

13. And when the Blessed One had passed away, simultaneously with his Parinibbana, Brahma Sahampati[60] spoke this stanza:<\/p>\n

“All must depart — all beings that have life Must shed their compound forms. Yea, even one, A Master such as he, a peerless being, Powerful in wisdom, the Enlightened One, has passed away.”<\/p>\n

14. And when the Blessed One had passed away, simultaneously with his Parinibbana, Sakka, king of the gods,[61] spoke this stanza:<\/p>\n

“Transient are all compounded things, Subject to arise and vanish; Having come into existence they pass away; Good is the peace when they forever cease.”<\/p>\n

15. And when the Blessed One had passed away, simultaneously with his Parinibbana, the Venerable Anuruddha spoke this stanza:<\/p>\n

“No movement of the breath, but with steadfast heart, Free from desires and tranquil — so the sage Comes to his end. By mortal pangs unshaken, His mind, like a flame extinguished, finds release.”<\/p>\n

16. And when the Blessed One had passed away, simultaneously with his Parinibbana, the Venerable Ananda spoke this stanza:<\/p>\n

“Then there was terror, and the hair stood up, when he, The All-accomplished One, the Buddha, passed away.”<\/p>\n

17. Then, when the Blessed One had passed away, some bhikkhus, not yet freed from passion, lifted up their arms and wept; and some, flinging themselves on the ground, rolled from side to side and wept, lamenting: “Too soon has the Blessed One come to his Parinibbana! Too soon has the Happy One come to his Parinibbana! Too soon has the Eye of the World vanished from sight!”<\/p>\n

But the bhikkhus who were freed from passion, mindful and clearly comprehending, reflected in this way: “Impermanent are all compounded things. How could this be otherwise?”<\/p>\n

18. And the Venerable Anuruddha addressed the bhikkhus, saying: “Enough, friends! Do not grieve, do not lament! For has not the Blessed One declared that with all that is dear and beloved there must be change, separation, and severance? Of that which is born, come into being, compounded and subject to decay, how can one say: ‘May it not come to dissolution!’? The deities, friends, are aggrieved.”<\/p>\n

“But, venerable sir, of what deities is the Venerable Anuruddha aware?”<\/p>\n

“There are deities, friend Ananda, in space and on the earth who are earthly-minded; with dishevelled hair they weep, with uplifted arms they weep; flinging themselves on the ground, they roll from side to side, lamenting: ‘Too soon has the Blessed One come to his Parinibbana! Too soon has the Happy One come to his Parinibbana! Too soon has the Eye of the World vanished from sight!’ But those deities who are freed from passion, mindful and clearly comprehending, reflect in this way: ‘Impermanent are all compounded things. How could this be otherwise?'”<\/p>\n

19. Now the Venerable Anuruddha and the Venerable Ananda spent the rest of the night in talking on the Dhamma. Then the Venerable Anuruddha spoke to the Venerable Ananda, saying: “Go now, friend Ananda, to Kusinara, and announce to the Mallas: ‘The Blessed One, Vasetthas, has passed away. Do now as seems fitting to you.'”<\/p>\n

“So be it, venerable sir.” And the Venerable Ananda prepared himself in the forenoon, and taking bowl and robe, went with a companion into Kusinara.<\/p>\n

20. At that time the Mallas of Kusinara had gathered in the council hall to consider that very matter. And the Venerable Ananda approached them and announced: “The Blessed One, Vasetthas, has passed away. Do now as seems fitting to you.”<\/p>\n

And when they heard the Venerable Ananda speak these words, the Mallas with their sons, their wives, and the wives of their sons, were sorely grieved, grieved at heart and afflicted; and some, with their hair all dishevelled, with arms upraised in despair, wept; flinging themselves on the ground, they rolled from side to side, lamenting: “Too soon has the Blessed One come to his Parinibbana! “Too soon has the Happy One come to his Parinibbana! Too soon has the Eye of the World vanished from sight!”<\/p>\n

Homage to the Remains<\/strong><\/p>\n

21. Then the Mallas of Kusinara gave orders to their men, saying: “Gather now all the perfumes, flower-garlands, and musicians, even all that are in Kusinara.” And the Mallas, with the perfumes, the flower-garlands, and the musicians, and with five hundred sets of clothing, went to the Sala Grove, the recreation park of the Mallas, and approached the body of the Blessed One. And having approached, they paid homage to the body of the Blessed One with dance, song, music, flower-garlands, and perfume, and erecting canopies and pavilions, they spent the day showing respect, honour, and veneration to the body of the Blessed One. And then the thought came to them: “Now the day is too far spent for us to cremate the body of the Blessed One. Tomorrow we will do it.”<\/p>\n

And for the second day, and a third, fourth, fifth, and sixth day, they paid homage to the body of the Blessed One with dance, song, music, flower-garlands, and perfume, and erecting canopies and pavilions, they spent the day showing respect, honour, and veneration to the body of the Blessed One.<\/p>\n

But on the seventh day the thought came to them: “We have paid homage to the body of the Blessed One with dance, song, music, flower-garlands, and perfume, and have shown respect, honour, and veneration; let us now carry the body of the Blessed One southward to the southern part of the town and beyond, and let us there cremate the body of the Blessed One south of the town.”<\/p>\n

And eight Mallas of the foremost families, bathed from the crown of their heads and wearing new clothes, with the thought: “We will lift up the body of the Blessed One,” tried to do so but they could not.<\/p>\n

22. Then the Mallas spoke to the Venerable Anuruddha, saying: “What is the cause, Venerable Anuruddha, what is the reason that these eight Mallas of the foremost families, bathed from the crown of their heads and wearing new clothes, with the thought: ‘We will lift up the body of the Blessed One,’ try to do so but cannot?”<\/p>\n

“You, Vasetthas, have one purpose, the deities have another.”<\/p>\n

“Then what, venerable sir, is the purpose of the deities?”<\/p>\n

“Your purpose, Vasetthas, is this: ‘We have paid homage to the body of the Blessed One with dance, song, music, flower-garlands, and perfume, and have shown respect, honour, and veneration; let us now carry the body of the Blessed One southward to the southern part of the town and beyond, and let us there cremate the body of the Blessed One south of the town.’ But the purpose of the deities, Vasetthas, is this: ‘We have paid homage to the body of the Blessed One with heavenly dance, song, music, flower-garlands, and perfume, and have shown respect, honour, and veneration; let us now carry the body of the Blessed One northward to the northern part of the town; and having carried it through the northern gate, let us go through the centre of the town, and then eastward to the east of the town; and having passed through the east gate, let us carry it to the cetiya of the Mallas, Makuta-bandhana, and there let us cremate the body of the Blessed One.'”<\/p>\n

“As the deities wish, venerable sir, so let it be.”<\/p>\n

23. Thereupon the whole of Kusinara, even to the dust heaps and rubbish heaps, became covered knee-deep in mandarava flowers.[62] And homage was paid to the body of the Blessed One by the deities as well as the Mallas of Kusinara. With dance, song, music, flower-garlands, and perfume, both divine and human, respect, honour, and veneration were shown. And they carried the body of the Blessed One northward to the northern part of the town; and having carried it through the northern gate, they went through the centre of the town, and then eastward to the east of the town; and having passed through the east gate, they carried the body of the Blessed One to the cetiya of the Mallas, Makuta-bandhana, and there laid it down.<\/p>\n

24. Then the Mallas of Kusinara spoke to the Venerable Ananda, saying: “How should we act, Venerable Ananda, respecting the body of the Tathagata?”<\/p>\n

“After the same manner, Vasetthas, as towards the body of a universal monarch.”<\/p>\n

“But how, venerable Ananda, do they act respecting the body of a universal monarch?”<\/p>\n

“The body of a universal monarch, Vasetthas, is first wrapped round with new linen, and then with teased cotton wool. And again it is wrapped round with new linen, and again with teased cotton wool, and so it is done up to five hundred layers of linen and five hundred of cotton wool. When that is done, the body of the universal monarch is placed in an iron oil-vessel, which is enclosed in another iron vessel and a funeral pyre is built of all kinds of perfumed woods, and so the body of the universal monarch is burned. And at a crossroads a stupa is raised for the universal monarch. So it is done, Vasetthas, with the body of a universal monarch.<\/p>\n

“And even, Vasetthas, as with the body of a universal monarch, so should it be done with the body of the Tathagata; and at a crossroads also a stupa should be raised for the Tathagata. And whoever shall bring to that place garlands or incense or sandalwood paste, or pay reverence, and whose mind becomes calm there — it will be to his well being and happiness for a long time.”<\/p>\n

25. Then the Mallas gave orders to their men, saying: “Gather now all the teased cotton wool of the Mallas!” And the Mallas of Kusinara wrapped the body of the Blessed One round with new linen, and then with teased cotton wool. And again they wrapped it round with new linen, and again with teased cotton wool, and so it was done up to five hundred layers of linen and five hundred of cotton wool. When that was done, they placed the body of the Blessed One in an iron oil-vessel, which was enclosed in another iron vessel, and they built a funeral pyre of all kinds of perfumed woods, and upon it they laid the body of the Blessed One.<\/p>\n

26. Now at that time the Venerable Maha Kassapa[63] was journeying from Pava to Kusinara together with a large company of five hundred bhikkhus. And on the way, the Venerable Maha Kassapa went aside from the highway and sat down at the foot of a tree.<\/p>\n

And a certain Ajivaka came by, on his way to Pava, and he had taken a mandarava flower from Kusinara. And the Venerable Maha Kassapa saw the Ajivaka coming from a distance, and as he drew close he spoke to him, saying: “Do you know, friend, anything of our Master?”<\/p>\n

“Yes, friend, I know. It is now seven days since the ascetic Gotama passed away. From there I have brought this mandarava flower.”<\/p>\n

27. Thereupon some bhikkhus, not yet freed from passion, lifted up their arms and wept; and some, flinging themselves on the ground, rolled from side to side and wept, lamenting: “Too soon has the Blessed One come to his Parinibbana! Too soon has the Happy One come to his Parinibbana! Too soon has the Eye of the World vanished from sight!”<\/p>\n

28. Now at that time, one Subhadda, who had renounced only in his old age, was seated in the assembly.[64] And he addressed the bhikkhus, saying: “Enough, friends! Do not grieve, do not lament! We are well rid of that great ascetic. Too long, friends, have we been oppressed by his saying: ‘This is fitting for you; that is not fitting for you.’ Now we shall be able to do as we wish, and what we do not wish, that we shall not do.”<\/p>\n

But the Venerable Maha Kassapa addressed the bhikkhus, saying: “Enough friends! Do not grieve, do not lament! For has not the Blessed One declared that with all that is dear and beloved there must be change, separation, and severance? Of that which is born, come into being, compounded, and subject to decay, how can one say: ‘May it not come to dissolution!’?”<\/p>\n

29. Now at that time four Mallas of the foremost families, bathed from the crown of their heads and wearing new clothes, with the thought: “We will set alight the Blessed One’s pyre,” tried to do so but they could not. And the Mallas spoke to the Venerable Anuruddha, saying: “What is the cause, Venerable Anuruddha, what is the reason that these four Mallas of the foremost families, bathed from the crown of their heads and wearing new clothes, with the thought: “We will set alight the Blessed One’s pyre,’ try to do so but cannot?”<\/p>\n

“You, Vasetthas, have one purpose, the deities have another.”<\/p>\n

“Then what, venerable sir, is the purpose of the deities?”<\/p>\n

“The purpose of the deities, Vasetthas, is this: ‘The Venerable Maha Kassapa is on his way from Pava to Kusinara together with a large company of five hundred bhikkhus. Let not the Blessed One’s pyre be set alight until the Venerable Maha Kassapa has paid homage at the feet of the Blessed One.'”<\/p>\n

“As the deities wish, venerable sir, so let it be.”<\/p>\n

30. And the Venerable Maha Kassapa approached the pyre of the Blessed One, at the cetiya of the Mallas, Makuta-bandhana, in Kusinara. And he arranged his upper robe on one shoulder, and with his clasped hands raised in salutation, he walked three times round the pyre, keeping his right side towards the Blessed One’s body, and he paid homage at the feet of the Blessed One. And even so did the five hundred bhikkhus.<\/p>\n

And when homage had been paid by the Venerable Maha Kassapa and the five hundred bhikkhus, the pyre of the Blessed One burst into flame by itself.<\/p>\n

31. And it came about that when the body of the Blessed One had been burned, no ashes or particles were to be seen of what had been skin, tissue, flesh, sinews, and fluid; only bones remained. Just as when ghee or oil is burned, it leaves no particles or ashes behind, even so when the body of the Blessed One had been burned, no ashes or particles were to be seen of what had been skin, tissue, flesh, sinews, and fluid; only bones remained. And of the five hundred linen wrappings, only two were not consumed, the innermost and the outermost.<\/p>\n

32. And when the body of the Blessed One had been burned, water rained down from heaven and extinguished the pyre of the Blessed One, and from the sala trees water came forth, and the Mallas of Kusinara brought water scented with many kinds of perfumes, and they too extinguished the pyre of the Blessed One.<\/p>\n

And the Mallas of Kusinara laid the relics of the Blessed One in their council hall, and surrounded them with a lattice-work of spears and encircled them with a fence of bows; and there for seven days they paid homage to the relics of the Blessed One with dance, song, music, flower-garlands, and perfume, and showed respect, honour, and veneration to the relics of the Blessed One.<\/p>\n

Partition of the Relics<\/strong><\/p>\n

33. Then the king of Magadha, Ajatasattu, son of the Videhi queen, came to know that at Kusinara the Blessed One had passed away. And he sent a message to the Mallas of Kusinara, saying: “The Blessed One was of the warrior caste, and I am too. I am worthy to receive a portion of the relics of the Blessed One. I will erect a stupa over the relics of the Blessed One and hold a festival in their honour.”<\/p>\n

34. And the Licchavis of Vesali came to know that at Kusinara the Blessed One had passed away. And they sent a message to the Mallas of Kusinara, saying: “The Blessed One was of the warrior caste, and we are too. We are worthy to receive a portion of the relics of the Blessed One. We will erect a stupa over the relics of the Blessed One and hold a festival in their honour.”<\/p>\n

35. And the Sakyas of Kapilavatthu came to know that at Kusinara the Blessed One had passed away. And they sent a message to the Mallas of Kusinara, saying: “The Blessed One was the greatest of our clan. We are worthy to receive a portion of the relics of the Blessed One. We will erect a stupa over the relics of the Blessed One and hold a festival in their honour.”<\/p>\n

36. And the Bulis of Allakappa came to know that at Kusinara the Blessed One had passed away. And they sent a message to the Mallas of Kusinara, saying: “The Blessed One was of the warrior caste, and we are too. We are worthy to receive a portion of the relics of the Blessed One. We will erect a stupa over the relics of the Blessed One and hold a festival in their honour.”<\/p>\n

37. And the Kolis of Ramagama came to know that at Kusinara the Blessed One had passed away. And they sent a message to the Mallas of Kusinara, saying: “The Blessed One was of the warrior caste, and we are too. We are worthy to receive a portion of the relics of the Blessed One. We will erect a stupa over the relics of the Blessed One and hold a festival in their honour.”<\/p>\n

38. And the Vethadipa brahmin came to know that at Kusinara the Blessed One had passed away. And he sent a message to the Mallas of Kusinara, saying: “The Blessed One was of the warrior caste, and I am a brahmin. I am worthy to receive a portion of the relics of the Blessed One. I will erect a stupa over the relics of the Blessed One and hold a festival in their honour.”<\/p>\n

39. And the Mallas of Pava came to know that at Kusinara the Blessed One had passed away. And they sent a message to the Mallas of Kusinara, saying: “The Blessed One was of the warrior caste, and we are too. We are worthy to receive a portion of the relics of the Blessed One. We will erect a stupa over the relics of the Blessed One and hold a festival in their honour.”<\/p>\n

40. But when they heard these words, the Mallas of Kusinara addressed the assembly, saying: “The Blessed One has passed away in our township. We shall not part with any portion of the relics of the Blessed One.” Then the brahmin Dona spoke to the assembly, saying:<\/p>\n

“One word from me, I beg you, sirs, to hear! Our Buddha taught us ever to forbear; Unseemly would it be should strife arise And war and bloodshed, over the custody Of his remains, who was the best of men! Let us all, sirs, in friendliness agree To share eight portions — so that far and wide Stupas may rise, and seeing them, mankind Faith in the All-Enlightened One will find!”<\/p>\n

“So be it, brahmin! Divide the relics into eight equal portions yourself.”<\/p>\n

And the brahmin Dona said to the assembly: “So be it, sirs.” And he divided justly into eight equal portions the relics of the Blessed One, and having done so, he addressed the assembly, saying: “Let this urn, sirs, be given to me. Over this urn I will erect a stupa, and in its honour I will hold a festival.” And the urn was given to the brahmin Dona.<\/p>\n

41. Then the Moriyas of Pipphalivana came to know that at Kusinara the Blessed One had passed away. And they sent a message to the Mallas of Kusinara, saying: “The Blessed One was of the warrior caste, and we are too. We are worthy to receive a portion of the relics of the Blessed One. We will erect a stupa over the relics of the Blessed One and hold a festival in their honour.”<\/p>\n

“There is no portion of the relics of the Blessed One remaining; the relics of the Blessed One have been divided. But take from here the ashes.” And they took from there the ashes.<\/p>\n

42. And the king of Magadha, Ajatasattu, son of the Videhi queen, erected a stupa over the relics of the Blessed One at Rajagaha, and in their honour held a festival. The Licchavis of Vesali erected a stupa over the relics of the Blessed One at Vesali, and in their honour held a festival. The Sakyas of Kapilavatthu erected a stupa over the relics of the Blessed One at Kapilavatthu, and in their honour held a festival. The Bulis of Allakappa erected a stupa over the relics of the Blessed One at Allakappa, and in their honour held a festival. The Kolis of Ramagama erected a stupa over the relics of the Blessed One at Ramagama, and in their honour held a festival. The Vethadipa brahmin erected a stupa over the relics of the Blessed One at Vethadipa, and in their honour held a festival. The Mallas of Pava erected a stupa over the relics of the Blessed One at Pava, and in their honour held a festival. The Mallas of Kusinara erected a stupa over the relics of the Blessed One at Kusinara, and in their honour held a festival. The brahmin Dona erected a stupa over the urn, and in its honour held a festival. And the Moriyas of Pipphalivana erected a stupa over the ashes at Pipphalivana, and in their honour held a festival.<\/p>\n

So it came about that there were eight stupas for the relics, a ninth for the urn, and a tenth for the ashes.<\/p>\n

And thus it was in the days of old.<\/p>\n

43.<\/p>\n

Eight portions there were of the relics of him, The All-Seeing One, the greatest of men. Seven in Jambudipa are honoured, and one In Ramagama, by kings of the Naga race. One tooth is honoured in the Tavatimsa heaven, One in the realm of Kalinga, and one by the Naga kings. Through their brightness this bountiful earth With its most excellent gifts is endowed; For thus the relics of the All-Seeing One are best honoured By those who are worthy of honour — by gods and Nagas And lords of men, yea, by the highest of mankind. Pay homage with clasped hands! For hard indeed it is Through hundreds of ages to meet with an All-Enlightened One![65]<\/p>\n

The Maha-Parinibbana Sutta is ended.<\/strong><\/p>\n

\n

\n

Notes:<\/strong><\/p>\n

[References to Anguttara Nikaya (= AN) are to collection followed by sutta number; those to Digha Nikaya (= DN) and to Majjhima Nikaya (= MN) are to sutta number.]<\/p>\n

1. Bhagava: also rendered “the Auspicious One” or “the Exalted One”; the most frequent appellation of the Buddha, though not restricted to Buddhist usage.<\/p>\n

2. Ajatasattu Vedehiputta. Comy. says that Ajatasattu’s mother was a Kosala princess and not the daughter of the Vedehi king. Hence Comy. explains vedehiputta as “son of a wise mother.” Ajatasattu became king of the powerful state of Magadha after murdering his father, King Bimbisara (see DN 2).<\/p>\n

3. Tathagata: lit. “Thus-gone” or “Thus-come”; likewise an appellation of the Buddha, which he generally used when speaking of himself.<\/p>\n

4. Ananda was a cousin of the Buddha and his personal attendant for twenty-four years. He attained arahatship after the passing away of the Buddha, just before the commencement of the First Council, at which he was the reciter of the Digha Nikaya and the authority for the Sutta Pitaka.<\/p>\n

5. The discourse referred to here is AN VII.19.<\/p>\n

6. The group-names, which are not in the original, are supplied from other references to the qualities concerned; here satta saddhamma, about which see AN VII.63; MN 53. In the Comy. to MN 8 they are called “the complete equipment required for insight” (BPS Wheel No. 61\/62, p.48).<\/p>\n

7. Satta bojjhanga. See Piyadassi Thera, The Seven Factors of Enlightenment (BPS Wheel No. 1).<\/p>\n

8. Saraniya dhamma: also at MN 48, AN VI.11, 12.<\/p>\n

9. Virtue (sila), concentration (samadhi), and wisdom (pa\u00f1\u00f1a) are the three divisions of the Noble Eightfold Path. Our text stresses again and again the importance of a full development of all three for final liberation.<\/p>\n

10. Asava: those defiling factors — sensual desire, craving for existence, and ignorance — primarily responsible for maintaining bondage to the cycle of rebirths. Also translated as “cankers” or “corruptions.” Later texts add a fourth, the taint of wrong views.<\/p>\n

11. Sariputta was the chief disciple of the Buddha and the one who excelled in wisdom. For a full account of the life and works or this illustrious individual, see Nyanaponika Thera, The Life of Sariputta (BPS Wheel No. 90\/92).<\/p>\n

12. Evam-dhamma. Comy. and Sub. Comy.: This refers to concentration and to the mental qualities belonging to concentration (samadhipakkhiya dhamma) such as energy, mindfulness, etc. Comy. explains “abiding” (vihara) as abiding in the attainment of cessation (nirodha-samapatti).<\/p>\n

13. Evam-vimutta: their deliverance from defilements and from future rebirths.<\/p>\n

14. On the five hindrances, see Nyanaponika Thera, The Five Mental Hindrances (BPS Wheel No. 26).<\/p>\n

15. On the four foundations of mindfulness, see below, II:14. The seven factors of enlightenment are enumerated in I:9.<\/p>\n

16. Puta-bhedanam. Comy. explains as the breaking open, the unpacking, of boxes (puta) of merchandise for the purpose of distribution. But probably it refers to the bursting open of the seed-box of the patali flower.<\/p>\n

17. The stage of arahatship, the last of the four stages of deliverance. The next three paragraphs refer to disciples on the three lower stages, respectively, the non-returner, once-returner, and stream-enterer (anagami, sakadagami, sotapanna).<\/p>\n

18. Or: “not delayed (in its results).”<\/p>\n

19. Animitta cetosamadhi. Comy. explains this term here as referring to the fruition-attainment of arahatship (phalasamapatti), in which the Buddha becomes absorbed in the direct experience of Nibbana and no longer attends to external objects or feels mundane feelings. In another context it can mean the concentration developed by intensive insight.<\/p>\n

20. Tamatagge: a difficult word. Comy. takes it to stand for the superlative form, aggatama, “highest,” but alludes also to the Pali word tama, “darkness.” It is rather difficult to accept that a superlative suffix should be made to precede the word it qualifies. Tibetan and Chinese parallels (Waldschmidt, Das Mahaparinirvana-sutra Berlin, 1950-51) pp. 200 ff.) point to a meaning as “the highest.” In the fragments of the Turfan Sanskrit version, these words are not preserved. Comy. says: “Tamatagge = tama-agge; the ‘t’ in the middle is inserted for euphonic reasons. The meaning is: these are the very highest, the most eminent (ime aggatama tamatagga). Having cut every bondage of darkness (tama-yoga), those bhikkhus of mine will be on the very top, in the highest rank (ativiya agge uttamabhave). Among them those will be on the very summit (ati-agge) who are desirous of training; and those whose resort is the four foundations of mindfulness will be at the very top of them.”<\/p>\n

21. Kappam va tittheyya kappavasesam va. Comy. takes kappa not as “world-period” or “aeon,” but as ayu-kappa, “life span,” and explains avasesa (usually “remainder”) by “in excess.”<\/p>\n

Comy.: “He may stay alive completing the life span pertaining to men at the given time. (Sub. Comy.: the maximum life span.) Kappavasesa: ‘in excess’ (atireka), i.e. more or less above the hundred years said to be the normally highest life expectation.”<\/p>\n

Among the numerous meanings of the word kappa, there is, in fact, that of time in general (kala) and not only the duration of an aeon; but the meaning “life span” seems to have been ascribed to it only in this passage. Also, the meaning “in excess” for avasesa (usually “remainder”) is unusual.<\/p>\n

The four constituents of psychic power (iddhipada) are concentration due to zeal, energy, purity of mind, and investigation.<\/p>\n

22. According to Comy., Ananda’s mind had been influenced (pariyutthitacitto) by Mara’s exhibiting a frightful sight which distracted his attention, preventing him from grasping the Buddha’s suggestion.<\/p>\n

23. “Convincing and liberating.” This stands for the one Pali word sappatihariya, an attempt to render the two connotations which the word has according to the commentaries and in the context of other occurrences in the Canon. The commentaries derive it from the verb patiharati, “to remove,” and explain it as (1) the removal of what is adverse, e.g. opposition and objections (covered by “convincing”), and (2) the removal of inner obstructions, i.e. defilements such as greed, etc., effected by arahatship. It is probably to point to that latter meaning that the commentary to our present text paraphrases our passage as follows: “until they are able to preach the Teaching in its liberating (niyyanika) capacity.”<\/p>\n

24. Tulam atula\u00f1ca sambhavam: lit. “the measurable and immeasurable productive cause (of life),” i.e. the volitional action causing rebirth in the confined, or limited sense-sphere, or in the unbounded fine-material and immaterial spheres.<\/p>\n

25. Bhavasankhara: the formative force of becoming, in the sense of what forms existence.<\/p>\n

26. Kavacam iv’attasambhavam. Comy.: “He breaks through the entire net of defilements that envelops individual existence like a coat of mail; he breaks the defilements as a great warrior breaks his armor after a battle.” The Sanskrit version has “like an egg shell” (kosam iv’ anda-sambhavam).<\/p>\n

27. Comy.: “Even by this much the Venerable Ananda was aware of the fact: ‘Surely, today the Blessed One has renounced his will to live on.’ Though the Blessed One knew that the Venerable Ananda was aware of it, he did not give him another opportunity to ask him to stay on for the remainder of his life span, but he spoke to him about other eight-term groups beginning with the eight assemblies.” Sub. Comy.: “Some say that the Buddha did so in order to divert the Venerable Ananda and to prevent grief from arising in him.”<\/p>\n

28. See also the Maha-Sihanada Sutta (MN 12).<\/p>\n

29. Abhibhayatana.<\/p>\n

30. That is: “perceiving forms on his own body.” This refers to preliminary concentration.<\/p>\n

31. This refers to the kasina-nimitta, the after-image arising with full concentration.<\/p>\n

32. He derives the “sign” from objects external to his body.<\/p>\n

33. Attha vimokkha.<\/p>\n

34. Rupi. This refers to form-sphere absorption (rupajjhana) obtained with form objects of one’s own body.<\/p>\n

35. Subhan tveva adhimutto hoti. Comy.: “Hereby, meditative absorption (jhana), obtained through blue-kasinas, etc., of very pure colour is indicated.”<\/p>\n

36. The Comy. says that the Buddhas, when looking back, turn the whole body round as an elephant does.<\/p>\n

37. In the earlier edition of this work, mahapadesa was rendered as “great authorities.” It is now known that the proper meaning of apadesa is not “authority,” but “reference” or “source.” Besides, from the passage it is clear that there are only two real “authorities” — the Discourses (Suttas) and the Discipline (Vinaya).<\/p>\n

38. Sukara-maddava: a controversial term which has therefore been left untranslated. Sukara = pig; maddava = soft, tender, delicate. Hence two alternative renderings of the compound are possible: (1) the tender parts of a pig or boar; (2) what is enjoyed by pigs and boars. In the latter meaning, the term has been thought to refer to a mushroom or truffle, or a yam or tuber. K.E. Neumann, in the preface to his German translation of the Majjhima Nikaya, quotes from an Indian compendium of medicinal plants, the Rajanigantu, several plants beginning with sukara.<\/p>\n

The commentary to our text gives three alternative explanations: (1) the flesh from a single first-born (wild) pig, neither too young nor too old, which had come to hand naturally, i.e. without intentional killing; (2) a preparation of soft boiled rice cooked with the five cow-products; (3) a kind of alchemistic elixir (rasayanavidhi). Dhammapala, in his commentary to Udana VIII.5, gives, in addition, young bamboo shoots trampled by pigs (sukarehi maddita-vamsakaliro).<\/p>\n

39. Comy.: “These verses, and several to follow, were inserted by the elders who collected the Dhamma (texts at the First Council).”<\/p>\n

40. Alara Kalama was one of the Buddha’s teachers before his Enlightenment. He taught the Bodhisatta how to attain the sphere of nothingness, but could not show him the path to Nibbana.<\/p>\n

41. Comy.: “From the town of Pava it is three gavutas (approx. five miles) to Kusinara. Walking that distance with great effort and sitting down at twenty-five places on the way, the Blessed One reached the Sala Grove at dusk when the sun had already set. Thus comes illness to man, crushing all his health. As if he wanted to point to this fact, the Blessed One spoke those words which deeply moved the whole world: ‘I am weary, Ananda, and want to lie down.'”<\/p>\n

42. See The Four Sacred Shrines, by Piyadassi Thera (BPS Bodhi Leaves No. 8).<\/p>\n

43. At Lumbini near Kapilavatthu, the ancestral seat of the Sakyans in the foothills of the Himalayas. An Asokan pillar marks the spot.<\/p>\n

44. At Buddha-Gaya, in Bihar.<\/p>\n

45. At Isipatana near Benares (modern Sarnath).<\/p>\n

46. Sadatthe. Comy.: “for the highest purpose, the goal of arahatship.” There is a different reading, saratthe, “for an essential purpose.”<\/p>\n

47. Cakkavatti-raja: the ideal king of righteousness according to Buddhist tradition.<\/p>\n

48. Ayasa: generally “made of iron,” has here according to Comy. the meaning “made of gold,” for which there is also support in the Sanskrit usage of the word.<\/p>\n

49. Paccekabuddha is one awakened or enlightened for himself alone. Such Paccekabuddhas arise at times when there is no Fully Enlightened One (samma-sambuddha). Like the latter, they attain to Enlightenment by their own effort, but unlike them are not able to lead others to deliverance. See Ria Kloppenberg, The Paccekabuddha: A Buddhist Ascetic (BPS Wheel No. 305\/307).<\/p>\n

50. The word vihara, given in the text, cannot refer here to a monastery or monks’ living quarters. Comy. explains it as a pavilion (mandala-mala). If the locality was used as a meeting place for the clan, as Comy. states, there may well have been a kind of shelter there. The couch in the open, which Ananda was asked to prepare for the Master, was probably a seat for the chiefs of the Malla clan put up at that place.<\/p>\n

51. Sekha. This signifies those at the three lower stages of emancipation, before reaching arahatship. Ananda, at that time, had reached the first of these stages, stream-entry.<\/p>\n

52. Anasavo: that is, an arahat.<\/p>\n

53. The “seven jewels” of a universal monarch are: the magical wheel, emblem of his sovereignty, by which he conquers the earth without the use of force; his wonderful elephant; his horse; his beautiful wife; his precious gem; his treasurer; and his advisor. All are endowed with wondrous properties. For more on Maha Sudassana, see the sutta which bears his name, DN 17.<\/p>\n

54. The four degrees of saintliness are the stream-enterer, the once-returner, the non-returner, and the arahat.<\/p>\n

55. “Friend,” in Pali is avuso, “venerable sir” = bhante, “your reverence” = ayasma.<\/p>\n

56. Since Ananda, at this point, did not ask what the minor rules were, the Sangha decided not to abolish any of the rules of the Vinaya.<\/p>\n

57. Channa had been the Buddha’s charioteer while the latter was still a prince living in the palace. Because of his prior connection with the Buddha, he was obdurate and refused to submit to discipline. This imposition of the “higher penalty” (brahmadanda) changed him into an obedient monk.<\/p>\n

58. Handa dani bhikkhave amantayami vo: Vayadhamma sankhara appamadena sampadetha. Earnestness (appamada) is explained as “presence of mindfulness.” Comy.: “‘You should accomplish all your duties without allowing mindfulness to lapse!’ Thus did the Blessed One, while on the bed of his Parinibbana, summarize in that one word on earnestness the advice he had given through forty-five years.”<\/p>\n

59. Anuruddha, the elder brother of Ananda, would have known this through the super-normal power of reading the minds of others, which he possessed.<\/p>\n

60. Brahma Sahampati was a high divinity of the Brahma-world. It was he who originally requested the newly enlightened Buddha to teach the Dhamma to the world. See MN 26.<\/p>\n

61. Sakka is the king of the gods in the Tavatimsa heaven, and thus a lower figure in the cosmological hierarchy than Brahma Sahampati.<\/p>\n

62. A celestial flower which appears on earth only on special occasions, particularly in connection with the chief events in the life of the Buddha. Its appearance in the hands of the Ajivaka ascetic signalled to the Venerable Maha Kassapa that the Buddha’s Parinibbana had already taken place. (See below, Section 26.)<\/p>\n

63. He was one of the foremost disciples of the Buddha and became the president of the First Great Council held shortly after the Buddha’s Parinibbana. See Helmuth Hecker, Maha Kassapa: Father of the Sangha (BPS Wheel No. 345).<\/p>\n

64. This Subhadda is a different person from the wanderer Subhadda who became the Buddha’s last personal disciple.<\/p>\n

65. Comy. ascribes these verses to the “Elders of Tambapanni Island (Sri Lanka).”<\/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":"

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L\u00fac b\u1ea5y gi\u1edd, Aj\u00e0tasattu Vedehiputta (A-x\u00e0-th\u1ebf, con b\u00e0 Vi-\u0111\u1ec1-hi), vua n\u01b0\u1edbc Magadha (Ma-ki\u1ec7t-\u0111\u00e0), mu\u1ed1n chinh ph\u1ee5c d\u00e2n […]<\/p>\n","protected":false},"author":2,"featured_media":171730,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[109],"tags":[110,97],"yoast_head":"\nKinh Tr\u01b0\u1eddng B\u1ed9 16 - Kinh \u00d0\u1ea1i B\u00e1t Ni\u1ebft B\u00e0n (Mah\u00e0-parinibb\u00e0na Sutta)<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/phatphapungdung.com\/phap-bao\/kinh-truong-bo-16-kinh-dai-bat-niet-ban-110132.html\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Kinh Tr\u01b0\u1eddng B\u1ed9 16 - Kinh \u00d0\u1ea1i B\u00e1t Ni\u1ebft B\u00e0n (Mah\u00e0-parinibb\u00e0na Sutta)\" \/>\n<meta property=\"og:description\" content=\"[vc_tta_tabs][vc_tta_section title=”Vi\u1ec7t Ng\u1eef” tab_id=”viet-ngu”] 16 – Kinh \u00d0\u1ea1i B\u00e1t Ni\u1ebft B\u00e0n (Mah\u00e0-parinibb\u00e0na Sutta) Kinh \u00d0\u1ea1i B\u00e1t Ni\u1ebft B\u00e0n\u00a0ph\u1ea9m I 1. 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