[vc_tta_tabs][vc_tta_section title=”Vi\u1ec7t Ng\u1eef” tab_id=”viet-ngu”]<\/p>\n
(M\u00f9lapariy\u00e0ya sutta)<\/strong><\/p>\n Nh\u01b0 v\u1ea7y t\u00f4i nghe.<\/p>\n M\u1ed9t th\u1eddi Th\u1ebf T\u00f4n tr\u00fa t\u1ea1i (t\u1ee5 l\u1ea1c) Ukkattha, trong r\u1eebng Subhaga (r\u1eebng H\u1ea1nh ph\u00fac), d\u01b0\u1edbi g\u1ed1c c\u00e2y Sa-la v\u01b0\u01a1ng. T\u1ea1i ch\u1ed7 \u1ea5y, Th\u1ebf T\u00f4n g\u1ecdi c\u00e1c T\u1ef7-kheo: “N\u00e0y c\u00e1c T\u1ef7-kheo!”. – “B\u1ea1ch Th\u1ebf T\u00f4n”, nh\u1eefng T\u1ef7-kheo \u1ea5y v\u00e2ng \u0111\u00e1p Th\u1ebf T\u00f4n. Th\u1ebf T\u00f4n n\u00f3i: “N\u00e0y c\u00e1c T\u1ef7-kheo. Ta s\u1ebd gi\u1ea3ng cho c\u00e1c Ng\u01b0\u1eddi “Ph\u00e1p m\u00f4n c\u0103n b\u1ea3n t\u1ea5t c\u1ea3 ph\u00e1p”. H\u00e3y nghe v\u00e0 kh\u00e9o t\u00e1c \u00fd, Ta s\u1ebd n\u00f3i”. – “Th\u01b0a v\u00e2ng, b\u1ea1ch Th\u1ebf T\u00f4n”, nh\u1eefng T\u1ef7-kheo \u1ea5y v\u00e2ng \u0111\u00e1p Th\u1ebf T\u00f4n. Th\u1ebf T\u00f4n n\u00f3i nh\u01b0 sau:<\/p>\n (Ph\u00e0m phu)<\/strong><\/p>\n — N\u00e0y c\u00e1c T\u1ef7-kheo, \u1edf \u0111\u00e2y, c\u00f3 k\u1ebb ph\u00e0m phu \u00edt nghe, kh\u00f4ng \u0111\u01b0\u1ee3c th\u1ea5y c\u00e1c b\u1eadc Th\u00e1nh, kh\u00f4ng thu\u1ea7n th\u1ee5c ph\u00e1p c\u00e1c b\u1eadc Th\u00e1nh, kh\u00f4ng tu t\u1eadp ph\u00e1p c\u00e1c b\u1eadc Th\u00e1nh, kh\u00f4ng \u0111\u01b0\u1ee3c th\u1ea5y c\u00e1c b\u1eadc Ch\u01a1n nh\u00e2n, kh\u00f4ng thu\u1ea7n th\u1ee5c ph\u00e1p c\u00e1c b\u1eadc Ch\u01a1n nh\u00e2n, kh\u00f4ng tu t\u1eadp ph\u00e1p c\u00e1c b\u1eadc Ch\u01a1n nh\u00e2n, t\u01b0\u1edfng tri \u0111\u1ecba \u0111\u1ea1i l\u00e0 \u0111\u1ecba \u0111\u1ea1i. V\u00ec t\u01b0\u1edfng tri \u0111\u1ecba \u0111\u1ea1i l\u00e0 \u0111\u1ecba \u0111\u1ea1i, ng\u01b0\u1eddi \u1ea5y ngh\u0129 \u0111\u1ebfn \u0111\u1ecba \u0111\u1ea1i, ngh\u0129 \u0111\u1ebfn (t\u1ef1 ng\u00e3) \u0111\u1ed1i chi\u1ebfu v\u1edbi \u0111\u1ecba \u0111\u1ea1i, ngh\u0129 \u0111\u1ebfn (t\u1ef1 ng\u00e3) nh\u01b0 l\u00e0 \u0111\u1ecba \u0111\u1ea1i, ng\u01b0\u1eddi \u1ea5y ngh\u0129: “\u00d0\u1ecba \u0111\u1ea1i l\u00e0 c\u1ee7a ta” – d\u1ee5c h\u1ef7 \u0111\u1ecba \u0111\u1ea1i. V\u00ec sao v\u1eady? Ta n\u00f3i ng\u01b0\u1eddi \u1ea5y kh\u00f4ng li\u1ec5u tri \u0111\u1ecba \u0111\u1ea1i.<\/p>\n Ng\u01b0\u1eddi \u1ea5y t\u01b0\u1edfng tri th\u1ee7y \u0111\u1ea1i l\u00e0 th\u1ee7y \u0111\u1ea1i. V\u00ec t\u01b0\u1edfng tri th\u1ee7y \u0111\u1ea1i l\u00e0 th\u1ee7y \u0111\u1ea1i, ng\u01b0\u1eddi \u1ea5y ngh\u0129 \u0111\u1ebfn th\u1ee7y \u0111\u1ea1i, ngh\u0129 \u0111\u1ebfn (t\u1ef1 ng\u00e3) \u0111\u1ed1i chi\u1ebfu v\u1edbi th\u1ee7y \u0111\u1ea1i, ngh\u0129 \u0111\u1ebfn (t\u1ef1 ng\u00e3) nh\u01b0 l\u00e0 th\u1ee7y \u0111\u1ea1i, ng\u01b0\u1eddi \u1ea5y ngh\u0129: “Th\u1ee7y \u0111\u1ea1i l\u00e0 c\u1ee7a ta” – d\u1ee5c h\u1ef7 th\u1ee7y \u0111\u1ea1i. V\u00ec sao v\u1eady? Ta n\u00f3i ng\u01b0\u1eddi \u1ea5y kh\u00f4ng li\u1ec5u tri th\u1ee7y \u0111\u1ea1i.<\/p>\n Ng\u01b0\u1eddi \u1ea5y t\u01b0\u1edfng tri h\u1ecfa \u0111\u1ea1i l\u00e0 h\u1ecfa \u0111\u1ea1i. V\u00ec t\u01b0\u1edfng tri h\u1ecfa \u0111\u1ea1i l\u00e0 h\u1ecfa \u0111\u1ea1i, ng\u01b0\u1eddi \u1ea5y ngh\u0129 \u0111\u1ebfn h\u1ecfa \u0111\u1ea1i, ngh\u0129 \u0111\u1ebfn (t\u1ef1 ng\u00e3) \u0111\u1ed1i chi\u1ebfu v\u1edbi h\u1ecfa \u0111\u1ea1i, ngh\u0129 \u0111\u1ebfn (t\u1ef1 ng\u00e3) nh\u01b0 l\u00e0 h\u1ecfa \u0111\u1ea1i, ng\u01b0\u1eddi \u1ea5y ngh\u0129: “H\u1ecfa \u0111\u1ea1i l\u00e0 c\u1ee7a ta”- d\u1ee5c h\u1ef7 h\u1ecfa \u0111\u1ea1i. V\u00ec sao v\u1eady? Ta n\u00f3i ng\u01b0\u1eddi \u1ea5y kh\u00f4ng li\u1ec5u tri h\u1ecfa \u0111\u1ea1i.<\/p>\n Ng\u01b0\u1eddi \u1ea5y t\u01b0\u1edfng tri phong \u0111\u1ea1i l\u00e0 phong \u0111\u1ea1i. V\u00ec t\u01b0\u1edfng tri phong \u0111\u1ea1i l\u00e0 phong \u0111\u1ea1i, ng\u01b0\u1eddi \u1ea5y ngh\u0129 \u0111\u1ebfn (t\u1ef1 ng\u00e3) \u0111\u1ed1i chi\u1ebfu v\u1edbi phong \u0111\u1ea1i, ngh\u0129 \u0111\u1ebfn (t\u1ef1 ng\u00e3) nh\u01b0 l\u00e0 phong \u0111\u1ea1i, ng\u01b0\u1eddi \u1ea5y ngh\u0129: “Phong \u0111\u1ea1i l\u00e0 c\u1ee7a ta”- d\u1ee5c h\u1ef7 phong \u0111\u1ea1i. V\u00ec sao v\u1eady? Ta n\u00f3i ng\u01b0\u1eddi \u1ea5y kh\u00f4ng li\u1ec5u tri phong \u0111\u1ea1i.<\/p>\n Ng\u01b0\u1eddi \u1ea5y t\u01b0\u1edfng tri Sanh v\u1eadt l\u00e0 Sanh v\u1eadt… Ng\u01b0\u1eddi \u1ea5y t\u01b0\u1edfng tri ch\u01b0 Thi\u00ean l\u00e0 ch\u01b0 Thi\u00ean… Ng\u01b0\u1eddi \u1ea5y t\u01b0\u1edfng tri Sanh ch\u1ee7 l\u00e0 Sanh ch\u1ee7… Ng\u01b0\u1eddi \u1ea5y t\u01b0\u1edfng tri Ph\u1ea1m thi\u00ean l\u00e0 Ph\u1ea1m thi\u00ean… Ng\u01b0\u1eddi \u1ea5y t\u01b0\u1edfng tri Quang \u00e2m thi\u00ean l\u00e0 Quang \u00e2m thi\u00ean… Ng\u01b0\u1eddi \u1ea5y t\u01b0\u1edfng tri Bi\u1ebfn t\u1ecbnh thi\u00ean l\u00e0 Bi\u1ebfn t\u1ecbnh thi\u00ean… Ng\u01b0\u1eddi \u1ea5y t\u01b0\u1edfng tri Qu\u1ea3ng qu\u1ea3 thi\u00ean l\u00e0 Qu\u1ea3ng qu\u1ea3 thi\u00ean… Ng\u01b0\u1eddi \u1ea5y t\u01b0\u1edfng tri Abhibh\u00f9 (Th\u1eafng Gi\u1ea3) l\u00e0 Abhibh\u00f9…<\/p>\n Ng\u01b0\u1eddi \u1ea5y t\u01b0\u1edfng tri Kh\u00f4ng v\u00f4 bi\u00ean x\u1ee9 l\u00e0 Kh\u00f4ng v\u00f4 bi\u00ean x\u1ee9… Ng\u01b0\u1eddi \u1ea5y t\u01b0\u1edfng tri Th\u1ee9c v\u00f4 bi\u00ean x\u1ee9 l\u00e0 Th\u1ee9c v\u00f4 bi\u00ean x\u1ee9… Ng\u01b0\u1eddi \u1ea5y t\u01b0\u1edfng tri V\u00f4 s\u1edf h\u1eefu x\u1ee9 l\u00e0 V\u00f4 s\u1edf h\u1eefu x\u1ee9… Ng\u01b0\u1eddi \u1ea5y t\u01b0\u1edfng tri Phi t\u01b0\u1edfng phi phi t\u01b0\u1edfng x\u1ee9 l\u00e0 Phi t\u01b0\u1edfng phi phi t\u01b0\u1edfng x\u1ee9…<\/p>\n Ng\u01b0\u1eddi \u1ea5y t\u01b0\u1edfng tri s\u1edf ki\u1ebfn l\u00e0 s\u1edf ki\u1ebfn… Ng\u01b0\u1eddi \u1ea5y t\u01b0\u1edfng tri s\u1edf v\u0103n l\u00e0 s\u1edf v\u0103n… Ng\u01b0\u1eddi \u1ea5y t\u01b0\u1edfng tri s\u1edf t\u01b0 ni\u1ec7m l\u00e0 s\u1edf t\u01b0 ni\u1ec7m… Ng\u01b0\u1eddi \u1ea5y t\u01b0\u1edfng tri s\u1edf tri l\u00e0 s\u1edf tri…<\/p>\n Ng\u01b0\u1eddi \u1ea5y t\u01b0\u1edfng tri \u0111\u1ed3ng nh\u1ea5t l\u00e0 \u0111\u1ed3ng nh\u1ea5t… Ng\u01b0\u1eddi \u1ea5y t\u01b0\u1edfng tri sai bi\u1ec7t l\u00e0 sai bi\u1ec7t… Ng\u01b0\u1eddi \u1ea5y t\u01b0\u1edfng tri t\u1ea5t c\u1ea3 l\u00e0 t\u1ea5t c\u1ea3…<\/p>\n Ng\u01b0\u1eddi \u1ea5y t\u01b0\u1edfng tri Ni\u1ebft-b\u00e0n l\u00e0 Ni\u1ebft-b\u00e0n. V\u00ec t\u01b0\u1edfng tri Ni\u1ebft-b\u00e0n l\u00e0 Ni\u1ebft-b\u00e0n, ng\u01b0\u1eddi \u1ea5y ngh\u0129 \u0111\u1ebfn Ni\u1ebft-b\u00e0n, ngh\u0129 \u0111\u1ebfn (t\u1ef1 ng\u00e3) \u0111\u1ed1i chi\u1ebfu v\u1edbi Ni\u1ebft-b\u00e0n. Ngh\u0129 \u0111\u1ebfn (t\u1ef1 ng\u00e3) nh\u01b0 l\u00e0 Ni\u1ebft-b\u00e0n, ng\u01b0\u1eddi \u1ea5y ngh\u0129: “Ni\u1ebft-b\u00e0n l\u00e0 c\u1ee7a ta” – d\u1ee5c h\u1ef7 Ni\u1ebft-b\u00e0n. V\u00ec sao v\u1eady? Ta n\u00f3i: Ng\u01b0\u1eddi \u1ea5y kh\u00f4ng li\u1ec5u tri Ni\u1ebft-b\u00e0n.<\/p>\n (V\u1ecb h\u1eefu h\u1ecdc)<\/strong><\/p>\n N\u00e0y c\u00e1c T\u1ef7-kheo, c\u00f3 T\u1ef7-kheo, h\u1eefu h\u1ecdc t\u00e2m ch\u01b0a th\u00e0nh t\u1ef1u, \u0111ang s\u1ed1ng c\u1ea7n c\u1ea7u v\u00f4 th\u01b0\u1ee3ng an \u1ed5n kh\u1ecfi kh\u1ed5 \u00e1ch. V\u1ecb \u1ea5y th\u1eafng tri \u0111\u1ecba \u0111\u1ea1i l\u00e0 \u0111\u1ecba \u0111\u1ea1i. V\u00ec th\u1eafng tri \u0111\u1ecba \u0111\u1ea1i l\u00e0 \u0111\u1ecba \u0111\u1ea1i, v\u1ecb \u1ea5y \u0111\u00e3 kh\u00f4ng ngh\u0129 \u0111\u1ebfn \u0111\u1ecba \u0111\u1ea1i, \u0111\u00e3 kh\u00f4ng ngh\u0129 (t\u1ef1 ng\u00e3) \u0111\u1ed1i chi\u1ebfu v\u1edbi \u0111\u1ecba \u0111\u1ea1i, \u0111\u00e3 kh\u00f4ng ngh\u0129 (t\u1ef1 ng\u00e3) nh\u01b0 l\u00e0 \u0111\u1ecba \u0111\u1ea1i, \u0111\u00e3 kh\u00f4ng ngh\u0129: “\u00d0\u1ecba \u0111\u1ea1i l\u00e0 c\u1ee7a ta”, – kh\u00f4ng d\u1ee5c h\u1ef7 \u0111\u1ecba \u0111\u1ea1i. V\u00ec sao v\u1eady? Ta n\u00f3i v\u1ecb \u1ea5y c\u00f3 th\u1ec3 li\u1ec5u tri \u0111\u1ecba \u0111\u1ea1i.<\/p>\n V\u1ecb \u1ea5y th\u1eafng tri th\u1ee7y \u0111\u1ea1i… h\u1ecfa \u0111\u1ea1i… phong \u0111\u1ea1i… Sanh v\u1eadt… ch\u01b0 Thi\u00ean… Sanh ch\u1ee7… Ph\u1ea1m thi\u00ean… Quang \u00e2m thi\u00ean… Bi\u1ebfn t\u1ecbnh thi\u00ean… Qu\u1ea3ng qu\u1ea3 thi\u00ean… Abhibh\u00f9 (Th\u1eafng Gi\u1ea3)… Kh\u00f4ng v\u00f4 bi\u00ean x\u1ee9… Th\u1ee9c v\u00f4 bi\u00ean x\u1ee9… V\u00f4 s\u1edf h\u1eefu x\u1ee9… Phi t\u01b0\u1edfng phi phi t\u01b0\u1edfng x\u1ee9… s\u1edf ki\u1ebfn… s\u1edf v\u0103n… s\u1edf t\u01b0 ni\u1ec7m… s\u1edf tri… \u0111\u1ed3ng nh\u1ea5t… sai bi\u1ec7t… t\u1ea5t c\u1ea3…<\/p>\n V\u1ecb \u1ea5y th\u1eafng tri Ni\u1ebft-b\u00e0n l\u00e0 Ni\u1ebft-b\u00e0n; v\u00ec th\u1eafng tri Ni\u1ebft-b\u00e0n l\u00e0 Ni\u1ebft-b\u00e0n, v\u1ecb \u1ea5y \u0111\u00e3 kh\u00f4ng ngh\u0129 \u0111\u1ebfn Ni\u1ebft-b\u00e0n, \u0111\u00e3 kh\u00f4ng ngh\u0129 (t\u1ef1 ng\u00e3) \u0111\u1ed1i chi\u1ebfu v\u1edbi Ni\u1ebft-b\u00e0n, \u0111\u00e3 kh\u00f4ng ngh\u0129 (t\u1ef1 ng\u00e3) nh\u01b0 l\u00e0 Ni\u1ebft-b\u00e0n, \u0111\u00e3 kh\u00f4ng ngh\u0129: “Ni\u1ebft-b\u00e0n l\u00e0 c\u1ee7a ta” – kh\u00f4ng d\u1ee5c h\u1ef7 Ni\u1ebft-b\u00e0n. V\u00ec sao v\u1eady? Ta n\u00f3i v\u1ecb \u1ea5y c\u00f3 th\u1ec3 li\u1ec5u tri Ni\u1ebft-b\u00e0n.<\/p>\n (B\u1eadc A-la-h\u00e1n – I)<\/strong><\/p>\n L\u1ea1i n\u1eefa, n\u00e0y c\u00e1c T\u1ef7-kheo, c\u00f3 T\u1ef7-kheo l\u00e0 b\u1eadc A-la-h\u00e1n, c\u00e1c l\u1eadu ho\u1eb7c \u0111\u00e3 t\u1eadn, tu h\u00e0nh th\u00e0nh m\u00e3n, c\u00e1c vi\u1ec7c n\u00ean l\u00e0m \u0111\u00e3 l\u00e0m, \u0111\u00e3 \u0111\u1eb7t g\u00e1nh n\u1eb7ng xu\u1ed1ng, \u0111\u00e3 th\u00e0nh \u0111\u1ea1t l\u00fd t\u01b0\u1edfng, \u0111\u00e3 t\u1eadn tr\u1eeb h\u1eefu ki\u1ebft s\u1eed, ch\u00e1nh tr\u00ed gi\u1ea3i tho\u00e1t. V\u1ecb \u1ea5y th\u1eafng tri \u0111\u1ecba \u0111\u1ea1i l\u00e0 \u0111\u1ecba \u0111\u1ea1i. V\u00ec th\u1eafng tri \u0111\u1ecba \u0111\u1ea1i l\u00e0 \u0111\u1ecba \u0111\u1ea1i, v\u1ecb \u1ea5y kh\u00f4ng ngh\u0129 \u0111\u1ebfn \u0111\u1ecba \u0111\u1ea1i, kh\u00f4ng ngh\u0129 (t\u1ef1 ng\u00e3) \u0111\u1ed1i chi\u1ebfu v\u1edbi \u0111\u1ecba \u0111\u1ea1i, kh\u00f4ng ngh\u0129 \u0111\u1ebfn (t\u1ef1 ng\u00e3) nh\u01b0 l\u00e0 \u0111\u1ecba \u0111\u1ea1i, kh\u00f4ng ngh\u0129: “\u00d0\u1ecba \u0111\u1ea1i l\u00e0 c\u1ee7a ta” – kh\u00f4ng d\u1ee5c h\u1ef7 \u0111\u1ecba \u0111\u1ea1i. V\u00ec sao v\u1eady? Ta n\u00f3i v\u1ecb \u1ea5y \u0111\u00e3 li\u1ec5u tri \u0111\u1ecba \u0111\u1ea1i.<\/p>\n V\u1ecb \u1ea5y th\u1eafng tri th\u1ee7y \u0111\u1ea1i… h\u1ecfa \u0111\u1ea1i… phong \u0111\u1ea1i… sanh v\u1eadt… ch\u01b0 Thi\u00ean… Sanh ch\u1ee7… Ph\u1ea1m thi\u00ean… Quang \u00e2m thi\u00ean… Bi\u1ebfn t\u1ecbnh thi\u00ean… Qu\u1ea3ng qu\u1ea3 thi\u00ean… Abhibh\u00f9 (Th\u1eafng Gi\u1ea3)… Kh\u00f4ng v\u00f4 bi\u00ean x\u1ee9… Th\u1ee9c v\u00f4 bi\u00ean x\u1ee9… V\u00f4 s\u1edf h\u1eefu x\u1ee9… Phi t\u01b0\u1edfng phi phi t\u01b0\u1edfng x\u1ee9… s\u1edf ki\u1ebfn… s\u1edf v\u0103n… s\u1edf t\u01b0 ni\u1ec7m… s\u1edf tri… \u0111\u1ed3ng nh\u1ea5t… sai bi\u1ec7t… t\u1ea5t c\u1ea3… V\u1ecb \u1ea5y th\u1eafng tri Ni\u1ebft-b\u00e0n l\u00e0 Ni\u1ebft-b\u00e0n. V\u00ec th\u1eafng tri Ni\u1ebft-b\u00e0n l\u00e0 Ni\u1ebft-b\u00e0n, v\u1ecb \u1ea5y kh\u00f4ng ngh\u0129 \u0111\u1ebfn Ni\u1ebft-b\u00e0n, v\u1ecb \u1ea5y kh\u00f4ng ngh\u0129 \u0111\u1ebfn (t\u1ef1 ng\u00e3) \u0111\u1ed1i chi\u1ebfu v\u1edbi Ni\u1ebft-b\u00e0n, kh\u00f4ng ngh\u0129 \u0111\u1ebfn (t\u1ef1 ng\u00e3) nh\u01b0 l\u00e0 Ni\u1ebft-b\u00e0n, kh\u00f4ng ngh\u0129: “Ni\u1ebft-b\u00e0n l\u00e0 c\u1ee7a ta” – kh\u00f4ng d\u1ee5c h\u1ef7 Ni\u1ebft-b\u00e0n. V\u00ec sao v\u1eady? Ta n\u00f3i v\u1ecb \u1ea5y \u0111\u00e3 li\u1ec5u tri Ni\u1ebft-b\u00e0n”.<\/p>\n (B\u1eadc A-la-h\u00e1n – II)<\/strong><\/p>\n L\u1ea1i n\u1eefa, n\u00e0y c\u00e1c T\u1ef7-kheo, c\u00f3 T\u1ef7-kheo l\u00e0 b\u1eadc A-la-h\u00e1n, c\u00e1c l\u1eadu ho\u1eb7c \u0111\u00e3 t\u1eadn, tu h\u00e0nh th\u00e0nh m\u00e3n, c\u00e1c vi\u1ec7c n\u00ean l\u00e0m \u0111\u00e3 l\u00e0m, \u0111\u00e3 \u0111\u1eb7t g\u00e1nh n\u1eb7ng xu\u1ed1ng, \u0111\u00e3 th\u00e0nh \u0111\u1ea1t l\u00fd t\u01b0\u1edfng, \u0111\u00e3 t\u1eadn tr\u1eeb h\u1eefu ki\u1ebft s\u1eed, ch\u00e1nh tr\u00ed gi\u1ea3i tho\u00e1t. V\u1ecb \u1ea5y th\u1eafng tri \u0111\u1ecba \u0111\u1ea1i l\u00e0 \u0111\u1ecba \u0111\u1ea1i. V\u00ec th\u1eafng tr\u00ed \u0111\u1ecba \u0111\u1ea1i l\u00e0 \u0111\u1ecba \u0111\u1ea1i, v\u1ecb \u1ea5y kh\u00f4ng ngh\u0129 \u0111\u1ebfn \u0111\u1ecba \u0111\u1ea1i, kh\u00f4ng ngh\u0129 \u0111\u1ebfn (t\u1ef1 ng\u00e3) \u0111\u1ed1i chi\u1ebfu v\u1edbi \u0111\u1ecba \u0111\u1ea1i, kh\u00f4ng ngh\u0129 \u0111\u1ebfn (t\u1ef1 ng\u00e3) nh\u01b0 l\u00e0 \u0111\u1ecba \u0111\u1ea1i, kh\u00f4ng ngh\u0129: “\u00d0\u1ecba \u0111\u1ea1i l\u00e0 c\u1ee7a ta” – kh\u00f4ng d\u1ee5c h\u1ef7 \u0111\u1ecba \u0111\u1ea1i. V\u00ec sao v\u1eady? V\u00ec v\u1ecb \u1ea5y kh\u00f4ng c\u00f3 tham d\u1ee5c, nh\u1edd tham d\u1ee5c \u0111\u00e3 \u0111\u01b0\u1ee3c \u0111o\u1ea1n tr\u1eeb.<\/p>\n V\u1ecb \u1ea5y th\u1eafng tri th\u1ee7y \u0111\u1ea1i… h\u1ecfa \u0111\u1ea1i… V\u1ecb \u1ea5y th\u1eafng tri Ni\u1ebft-b\u00e0n l\u00e0 Ni\u1ebft-b\u00e0n. V\u00ec th\u1eafng tri Ni\u1ebft-b\u00e0n l\u00e0 Ni\u1ebft-b\u00e0n, v\u1ecb \u1ea5y kh\u00f4ng ngh\u0129 \u0111\u1ebfn Ni\u1ebft-b\u00e0n, kh\u00f4ng ngh\u0129 \u0111\u1ebfn (t\u1ef1 ng\u00e3) \u0111\u1ed1i chi\u1ebfu v\u1edbi Ni\u1ebft-b\u00e0n, kh\u00f4ng ngh\u0129 \u0111\u1ebfn (t\u1ef1 ng\u00e3) nh\u01b0 l\u00e0 Ni\u1ebft-b\u00e0n, kh\u00f4ng ngh\u0129: “Ni\u1ebft-b\u00e0n l\u00e0 c\u1ee7a ta” – kh\u00f4ng d\u1ee5c h\u1ef7 Ni\u1ebft-b\u00e0n. V\u00ec sao v\u1eady? V\u00ec v\u1ecb \u1ea5y kh\u00f4ng c\u00f3 tham d\u1ee5c, nh\u1edd tham d\u1ee5c \u0111\u00e3 \u0111\u01b0\u1ee3c \u0111o\u1ea1n tr\u1eeb.<\/p>\n (B\u1eadc A-la-h\u00e1n – III)<\/strong><\/p>\n L\u1ea1i n\u1eefa, n\u00e0y c\u00e1c T\u1ef7-kheo, c\u00f3 T\u1ef7-kheo l\u00e0 b\u1eadc A-la-h\u00e1n, c\u00e1c l\u1eadu ho\u1eb7c \u0111\u00e3 t\u1eadn, tu h\u00e0nh th\u00e0nh m\u00e3n, c\u00e1c vi\u1ec7c n\u00ean l\u00e0m \u0111\u00e3 l\u00e0m, \u0111\u00e3 \u0111\u1eb7t g\u00e1nh n\u1eb7ng xu\u1ed1ng, \u0111\u00e3 th\u00e0nh \u0111\u1ea1t l\u00fd t\u01b0\u1edfng, \u0111\u00e3 t\u1eadn tr\u1eeb h\u1eefu ki\u1ebft s\u1eed, ch\u00e1nh tr\u00ed gi\u1ea3i tho\u00e1t. V\u1ecb \u1ea5y th\u1eafng tri \u0111\u1ecba \u0111\u1ea1i l\u00e0 \u0111\u1ecba \u0111\u1ea1i. V\u00ec th\u1eafng tri \u0111\u1ecba \u0111\u1ea1i l\u00e0 \u0111\u1ecba \u0111\u1ea1i, v\u1ecb \u1ea5y kh\u00f4ng ngh\u0129 \u0111\u1ebfn \u0111\u1ecba \u0111\u1ea1i, kh\u00f4ng ngh\u0129 \u0111\u1ebfn (t\u1ef1 ng\u00e3) \u0111\u1ed1i chi\u1ebfu v\u1edbi \u0111\u1ecba \u0111\u1ea1i, kh\u00f4ng ngh\u0129 \u0111\u1ebfn (t\u1ef1 ng\u00e3) nh\u01b0 l\u00e0 \u0111\u1ecba \u0111\u1ea1i, kh\u00f4ng ngh\u0129: “\u00d0\u1ecba \u0111\u1ea1i l\u00e0 c\u1ee7a ta” – kh\u00f4ng d\u1ee5c h\u1ef7 \u0111\u1ecba \u0111\u1ea1i. V\u00ec sao v\u1eady? V\u00ec v\u1ecb \u1ea5y kh\u00f4ng c\u00f3 s\u00e2n h\u1eadn, nh\u1edd s\u00e2n h\u1eadn \u0111\u00e3 \u0111\u01b0\u1ee3c \u0111o\u1ea1n tr\u1eeb.<\/p>\n V\u1ecb \u1ea5y th\u1eafng tri th\u1ee7y \u0111\u1ea1i… h\u1ecfa \u0111\u1ea1i… V\u1ecb \u1ea5y th\u1eafng tri Ni\u1ebft-b\u00e0n l\u00e0 Ni\u1ebft-b\u00e0n. V\u00ec th\u1eafng tri Ni\u1ebft-b\u00e0n l\u00e0 Ni\u1ebft-b\u00e0n, v\u1ecb \u1ea5y kh\u00f4ng ngh\u0129 \u0111\u1ebfn Ni\u1ebft-b\u00e0n, kh\u00f4ng ngh\u0129 \u0111\u1ebfn (t\u1ef1 ng\u00e3) \u0111\u1ed1i chi\u1ebfu v\u1edbi Ni\u1ebft-b\u00e0n, kh\u00f4ng ngh\u0129 \u0111\u1ebfn (t\u1ef1 ng\u00e3) nh\u01b0 l\u00e0 Ni\u1ebft-b\u00e0n, kh\u00f4ng ngh\u0129: “Ni\u1ebft-b\u00e0n l\u00e0 c\u1ee7a ta” – kh\u00f4ng d\u1ee5c h\u1ef7 Ni\u1ebft-b\u00e0n. V\u00ec sao v\u1eady? V\u00ec v\u1ecb \u1ea5y kh\u00f4ng c\u00f3 s\u00e2n h\u1eadn, nh\u1edd s\u00e2n h\u1eadn \u0111\u00e3 \u0111\u01b0\u1ee3c \u0111o\u1ea1n tr\u1eeb.<\/p>\n (B\u1eadc A-la-h\u00e1n – IV)<\/strong><\/p>\n L\u1ea1i n\u1eefa, n\u00e0y c\u00e1c T\u1ef7-kheo, c\u00f3 T\u1ef7-kheo l\u00e0 b\u1eadc A-la-h\u00e1n, c\u00e1c l\u1eadu ho\u1eb7c \u0111\u00e3 t\u1eadn, tu h\u00e0nh th\u00e0nh m\u00e3n, c\u00e1c vi\u1ec7c n\u00ean l\u00e0m \u0111\u00e3 l\u00e0m, \u0111\u00e3 \u0111\u1eb7t g\u00e1nh n\u1eb7ng xu\u1ed1ng, \u0111\u00e3 th\u00e0nh \u0111\u1ea1t l\u00fd t\u01b0\u1edfng, \u0111\u00e3 t\u1eadn tr\u1eeb h\u1eefu ki\u1ebft s\u1eed, ch\u00e1nh tr\u00ed gi\u1ea3i tho\u00e1t. V\u1ecb \u1ea5y th\u1eafng tri \u0111\u1ecba \u0111\u1ea1i l\u00e0 \u0111\u1ecba \u0111\u1ea1i. V\u00ec th\u1eafng tr\u00ed \u0111\u1ecba \u0111\u1ea1i l\u00e0 \u0111\u1ecba \u0111\u1ea1i, v\u1ecb \u1ea5y kh\u00f4ng ngh\u0129 \u0111\u1ebfn \u0111\u1ecba \u0111\u1ea1i, kh\u00f4ng ngh\u0129 \u0111\u1ebfn (t\u1ef1 ng\u00e3) \u0111\u1ed1i chi\u1ebfu v\u1edbi \u0111\u1ecba \u0111\u1ea1i, kh\u00f4ng ngh\u0129 \u0111\u1ebfn (t\u1ef1 ng\u00e3) nh\u01b0 l\u00e0 \u0111\u1ecba \u0111\u1ea1i, kh\u00f4ng ngh\u0129: “\u00d0\u1ecba \u0111\u1ea1i l\u00e0 c\u1ee7a ta” – kh\u00f4ng d\u1ee5c h\u1ef7 \u0111\u1ecba \u0111\u1ea1i. V\u00ec sao v\u1eady? V\u00ec v\u1ecb \u1ea5y kh\u00f4ng c\u00f3 si m\u00ea, nh\u1edd si m\u00ea \u0111\u00e3 \u0111\u01b0\u1ee3c \u0111o\u1ea1n tr\u1eeb.<\/p>\n V\u1ecb \u1ea5y th\u1eafng tri th\u1ee7y \u0111\u1ea1i… h\u1ecfa \u0111\u1ea1i… V\u1ecb \u1ea5y th\u1eafng tri Ni\u1ebft-b\u00e0n l\u00e0 Ni\u1ebft-b\u00e0n. V\u00ec th\u1eafng tri Ni\u1ebft-b\u00e0n l\u00e0 Ni\u1ebft-b\u00e0n, v\u1ecb \u1ea5y kh\u00f4ng ngh\u0129 \u0111\u1ebfn Ni\u1ebft-b\u00e0n, kh\u00f4ng ngh\u0129 \u0111\u1ebfn (t\u1ef1 ng\u00e3) \u0111\u1ed1i chi\u1ebfu v\u1edbi Ni\u1ebft-b\u00e0n, kh\u00f4ng ngh\u0129 \u0111\u1ebfn (t\u1ef1 ng\u00e3) nh\u01b0 l\u00e0 Ni\u1ebft-b\u00e0n, kh\u00f4ng ngh\u0129: “Ni\u1ebft-b\u00e0n l\u00e0 c\u1ee7a ta” – kh\u00f4ng d\u1ee5c h\u1ef7 Ni\u1ebft-b\u00e0n. V\u00ec sao v\u1eady? V\u00ec v\u1ecb \u1ea5y kh\u00f4ng c\u00f3 si m\u00ea, nh\u1edd si m\u00ea \u0111\u00e3 \u0111\u01b0\u1ee3c \u0111o\u1ea1n tr\u1eeb.<\/p>\n (\u00d0\u1ea5ng Nh\u01b0 Lai – I)<\/strong><\/p>\n N\u00e0y c\u00e1c T\u1ef7-kheo, Nh\u01b0 Lai l\u00e0 b\u1eadc A-la-h\u00e1n, Ch\u00e1nh \u00d0\u1eb3ng Gi\u00e1c, th\u1eafng tri \u0111\u1ecba \u0111\u1ea1i l\u00e0 \u0111\u1ecba \u0111\u1ea1i. V\u00ec th\u1eafng tri \u0111\u1ecba \u0111\u1ea1i l\u00e0 \u0111\u1ecba \u0111\u1ea1i, Ng\u00e0i kh\u00f4ng ngh\u0129 \u0111\u1ebfn \u0111\u1ecba \u0111\u1ea1i, kh\u00f4ng ngh\u0129 \u0111\u1ebfn (t\u1ef1 ng\u00e3) \u0111\u1ed1i chi\u1ebfu v\u1edbi \u0111\u1ecba \u0111\u1ea1i, kh\u00f4ng ngh\u0129 \u0111\u1ebfn (t\u1ef1 ng\u00e3) nh\u01b0 l\u00e0 \u0111\u1ecba \u0111\u1ea1i, kh\u00f4ng ngh\u0129: “\u00d0\u1ecba \u0111\u1ea1i l\u00e0 c\u1ee7a ta” – kh\u00f4ng d\u1ee5c h\u1ef7 \u0111\u1ecba \u0111\u1ea1i. V\u00ec sao v\u1eady? Ta n\u00f3i v\u00ec Nh\u01b0 Lai \u0111\u00e3 li\u1ec5u tri \u0111\u1ecba \u0111\u1ea1i.<\/p>\n Nh\u01b0 Lai th\u1eafng tri th\u1ee7y \u0111\u1ea1i… h\u1ecfa \u0111\u1ea1i… Nh\u01b0 Lai th\u1eafng tri Ni\u1ebft-b\u00e0n l\u00e0 Ni\u1ebft-b\u00e0n. V\u00ec th\u1eafng tri Ni\u1ebft-b\u00e0n l\u00e0 Ni\u1ebft-b\u00e0n, Nh\u01b0 Lai kh\u00f4ng ngh\u0129 \u0111\u1ebfn Ni\u1ebft-b\u00e0n, kh\u00f4ng ngh\u0129 \u0111\u1ebfn (t\u1ef1 ng\u00e3) \u0111\u1ed1i chi\u1ebfu v\u1edbi Ni\u1ebft-b\u00e0n, kh\u00f4ng ngh\u0129 \u0111\u1ebfn (t\u1ef1 ng\u00e3) nh\u01b0 l\u00e0 Ni\u1ebft-b\u00e0n, kh\u00f4ng ngh\u0129 \u0111\u1ebfn (t\u1ef1 ng\u00e3) nh\u01b0 l\u00e0 Ni\u1ebft-b\u00e0n, kh\u00f4ng ngh\u0129: “Ni\u1ebft-b\u00e0n l\u00e0 c\u1ee7a ta” – kh\u00f4ng d\u1ee5c h\u1ef7 Ni\u1ebft-b\u00e0n. V\u00ec sao v\u1eady? Ta n\u00f3i v\u00ec Nh\u01b0 Lai \u0111\u00e3 li\u1ec5u tri Ni\u1ebft-b\u00e0n.<\/p>\n (\u00d0\u1ea5ng Nh\u01b0 Lai – II)<\/strong><\/p>\n N\u00e0y c\u00e1c T\u1ef7-kheo, Nh\u01b0 Lai l\u00e0 b\u1eadc A-la-h\u00e1n, Ch\u00e1nh \u00d0\u1eb3ng Gi\u00e1c, th\u1eafng tri \u0111\u1ecba \u0111\u1ea1i l\u00e0 \u0111\u1ecba \u0111\u1ea1i. V\u00ec th\u1eafng tri \u0111\u1ecba \u0111\u1ea1i l\u00e0 \u0111\u1ecba \u0111\u1ea1i, Nh\u01b0 Lai kh\u00f4ng ngh\u0129 \u0111\u1ebfn \u0111\u1ecba \u0111\u1ea1i, kh\u00f4ng ngh\u0129 \u0111\u1ebfn (t\u1ef1 ng\u00e3) \u0111\u1ed1i chi\u1ebfu v\u1edbi \u0111\u1ecba \u0111\u1ea1i, kh\u00f4ng ngh\u0129 \u0111\u1ebfn (t\u1ef1 ng\u00e3) nh\u01b0 l\u00e0 \u0111\u1ecba \u0111\u1ea1i, kh\u00f4ng ngh\u0129: “\u00d0\u1ecba \u0111\u1ea1i l\u00e0 c\u1ee7a ta” – kh\u00f4ng d\u1ee5c h\u1ef7 \u0111\u1ecba \u0111\u1ea1i. V\u00ec sao v\u1eady? V\u00ec Nh\u01b0 Lai bi\u1ebft r\u1eb1ng: “D\u1ee5c h\u1ef7 l\u00e0 c\u0103n b\u1ea3n c\u1ee7a \u0111au kh\u1ed5, t\u1eeb h\u1eefu, sanh kh\u1edfi l\u00ean, v\u00e0 gi\u00e0 v\u00e0 ch\u1ebft \u0111\u1ebfn v\u1edbi lo\u00e0i sinh v\u1eadt”. Do v\u1eady, n\u00e0y c\u00e1c T\u1ef7-kheo, Ta n\u00f3i v\u00ec Nh\u01b0 Lai, v\u1edbi s\u1ef1 di\u1ec7t tr\u1eeb ho\u00e0n to\u00e0n c\u00e1c \u00e1i, s\u1ef1 ly tham, s\u1ef1 \u0111o\u1ea1n di\u1ec7t, s\u1ef1 x\u1ea3 ly, s\u1ef1 t\u1eeb b\u1ecf ho\u00e0n to\u00e0n c\u00e1c \u00e1i, \u0111\u00e3 ch\u01a1n ch\u00e1nh gi\u00e1c ng\u1ed9 v\u00f4 th\u01b0\u1ee3ng ch\u00e1nh \u0111\u1eb3ng ch\u00e1nh gi\u00e1c.<\/p>\n Nh\u01b0 Lai th\u1eafng tri th\u1ee7y \u0111\u1ea1i… h\u1ecfa \u0111\u1ea1i… Nh\u01b0 Lai th\u1eafng tri Ni\u1ebft-b\u00e0n l\u00e0 Ni\u1ebft-b\u00e0n. V\u00ec th\u1eafng tri Ni\u1ebft-b\u00e0n l\u00e0 Ni\u1ebft-b\u00e0n, Nh\u01b0 Lai kh\u00f4ng ngh\u0129 \u0111\u1ebfn Ni\u1ebft-b\u00e0n, kh\u00f4ng ngh\u0129 \u0111\u1ebfn (t\u1ef1 ng\u00e3) \u0111\u1ed1i chi\u1ebfu v\u1edbi Ni\u1ebft-b\u00e0n, kh\u00f4ng ngh\u0129 \u0111\u1ebfn (t\u1ef1 ng\u00e3) nh\u01b0 l\u00e0 Ni\u1ebft-b\u00e0n, kh\u00f4ng ngh\u0129: “Ni\u1ebft-b\u00e0n l\u00e0 c\u1ee7a Ta” — kh\u00f4ng d\u1ee5c h\u1ef7 Ni\u1ebft-b\u00e0n. V\u00ec sao v\u1eady? V\u00ec Nh\u01b0 Lai bi\u1ebft r\u1eb1ng: “D\u1ee5c h\u1ef7 l\u00e0 c\u0103n b\u1ea3n c\u1ee7a \u0111au kh\u1ed5, t\u1eeb h\u1eefu, sanh kh\u1edfi l\u00ean, v\u00e0 gi\u00e0 ch\u1ebft \u0111\u1ebfn v\u1edbi lo\u00e0i sinh v\u1eadt”. Do v\u1eady, n\u00e0y c\u00e1c T\u1ef7-kheo, Ta n\u00f3i v\u00ec Nh\u01b0 Lai, v\u1edbi s\u1ef1 di\u1ec7t tr\u1eeb ho\u00e0n to\u00e0n c\u00e1c \u00e1i, s\u1ef1 ly tham, s\u1ef1 \u0111o\u1ea1n di\u1ec7t, s\u1ef1 x\u1ea3 ly, s\u1ef1 tr\u1eeb b\u1ecf ho\u00e0n to\u00e0n c\u00e1c \u00e1i, \u0111\u00e3 ch\u01a1n ch\u00e1nh gi\u00e1c ng\u1ed9 v\u00f4 th\u01b0\u1ee3ng ch\u00e1nh \u0111\u1eb3ng ch\u00e1nh gi\u00e1c.”<\/p>\n Nh\u01b0 v\u1eady, Th\u1ebf T\u00f4n thuy\u1ebft gi\u1ea3ng. C\u00e1c T\u1ef7-kheo \u1ea5y hoan h\u1ef7 t\u00edn th\u1ecd l\u1eddi d\u1ea1y c\u1ee7a Th\u1ebf T\u00f4n. [*]<\/p>\n H\u00f2a th\u01b0\u1ee3ng Th\u00edch Minh Ch\u00e2u d\u1ecbch Vi\u1ec7t<\/em><\/strong><\/p>\n [*] D\u1ef1a theo c\u00e1c b\u1ea3n d\u1ecbch Anh ng\u1eef c\u1ee7a T\u1ef3 kheo Nanamoli v\u00e0 T\u1ef3 kheo Thanissaro, \u0111o\u1ea1n cu\u1ed1i n\u1ea7y d\u1ecbch l\u00e0:<\/p>\n “Nh\u01b0 v\u1eady, Th\u1ebf T\u00f4n thuy\u1ebft gi\u1ea3ng. C\u00e1c T\u1ef7-kheo \u1ea5y kh\u00f4ng hoan h\u1ef7 t\u00edn th\u1ecd l\u1eddi d\u1ea1y c\u1ee7a Th\u1ebf T\u00f4n.” Th\u1eadt ra, trong b\u1ea3n d\u1ecbch n\u0103m 1986, H\u00f2a th\u01b0\u1ee3ng Minh Ch\u00e2u c\u00f3 ch\u00fa th\u00edch ph\u1ea7n n\u00e0y \u1edf cu\u1ed1i b\u00e0i kinh (trang 19, Trung B\u1ed9 Kinh t\u1eadp I, \u1ea5n b\u1ea3n 1986):<\/p>\n “… C\u00e1c T\u1ef7 kheo kh\u00f4ng<\/strong> c\u00f3 hoan h\u1ef7 khi nghe kinh n\u00e0y, c\u00e1c v\u1ecb n\u00e0y ngu si v\u00e0 t\u1ef1 h\u00e0o m\u00ecnh s\u00e1ng su\u1ed1t nh\u01b0 \u0111\u1ee9c Ph\u1eadt. R\u1ed3i \u0111\u1ee9c Ph\u1eadt gi\u1ea3ng M\u00f9lapariy\u00e0yaj\u00e0taka \u0111\u1ec3 l\u00e0m cho c\u00e1c v\u1ecb n\u00e0y h\u1ebft ki\u00eau m\u1ea1n. Sau \u0111\u1ee9c Ph\u1eadt gi\u1ea3ng kinh Gotamakasutta (A. i. 276) v\u00e0 c\u00e1c v\u1ecb n\u00e0y ch\u1ee9ng qu\u1ea3 A-la-h\u00e1n…”<\/p>\n Xin xem th\u00eam ph\u1ea7n gi\u1edbi thi\u1ec7u b\u1eb1ng Anh ng\u1eef (“Translator’s Introduction”) \u0111\u1ec3 hi\u1ec3u r\u00f5 s\u1ef1 kh\u00e1c bi\u1ec7t \u0111\u00f3 (v\u00e0 quy\u1ec3n “The Discourse on the Root of Existence”, Bhikkhu Bodhi, Buddhist Publication Society, Sri Lanka, 1980).<\/p>\n [\/vc_tta_section][vc_tta_section title=”Anh Ng\u1eef” tab_id=”anh-ngu”]<\/p>\n Mulapariyaya Sutta<\/strong><\/p>\n The Root Sequence<\/strong><\/p>\n For free distribution only, as a gift of Dhamma<\/em><\/p>\n Translator’s Introduction:<\/strong><\/p>\n The Buddha taught that clinging to views is one of the four forms of clinging that tie the mind to the processes of suffering. He thus recommended that his followers relinquish their clinging, not only to views in their full-blown form as specific positions, but also in their rudimentary form as the categories and relationships that the mind reads into experience. This is a point he makes in the following discourse, which is apparently his response to a particular school of Brahmanical thought that was developing in his time — the Samkhya, or classification school.<\/p>\n This school had its beginnings in the thought of Uddalaka, a ninth-century B.C. philosopher who posited a “root”: an abstract principle out of which all things emanated and which was immanent in all things. Philosophers who carried on this line of thinking offered a variety of theories, based on logic and meditative experience, about the nature of the ultimate root and about the hierarchy of the emanation. Many of their theories were recorded in the Upanishads and eventually developed into the classical Samkhya system around the time of the Buddha.<\/p>\n Although the present discourse says nothing about the background of the monks listening to it, the Commentary states that before their ordination they were brahmins, and that even after their ordination they continued to interpret the Buddha’s teachings in light of their previous training, which may well have been proto-Samkhya. If this is so, then the Buddha’s opening lines — “I will teach you the sequence of the root of all phenomena” — would have them prepared to hear his contribution to their line of thinking. And, in fact, the list of topics he covers reads like a Buddhist Samkhya. Paralleling the classical Samkhya, it contains 24 items, begins with the physical world (here, the four physical properties), and leads back through ever more refined and inclusive levels of being and experience, culminating with the ultimate Buddhist concept: Unbinding (nibbana). In the pattern of Samkhya thought, Unbinding would thus be the ultimate “root” or ground of being immanent in all things and out of which they all emanate.<\/p>\n However, instead of following this pattern of thinking, the Buddha attacks it at its very root: the notion of a principle in the abstract, the “in” (immanence) and “out of” (emanation) superimposed on experience. Only an uninstructed, run of the mill person, he says, would read experience in this way. In contrast, a person in training should look for a different kind of “root” — the root of suffering experienced in the present — and find it in the act of delight. Developing dispassion for that delight, the trainee can then comprehend the process of coming-into-being for what it is, drop all participation in it, and thus achieve true awakening.<\/p>\n If the listeners present at this discourse were indeed interested in fitting Buddhist teachings into a Samkhyan mold, then it’s small wonder that they were displeased — one of the few places where we read of a negative reaction to the Buddha’s words. They had hoped to hear his contribution to their project, but instead they hear their whole pattern of thinking and theorizing attacked as ignorant and ill-informed. The Commentary tells us, though, they were later able to overcome their displeasure and eventually attain awakening on listening to the discourse reported in AN III.123.<\/p>\n Although at present we rarely think in the same terms as the Samkhya philosophers, there has long been — and still is — a common tendency to create a “Buddhist” metaphysics in which the experience of emptiness, the Unconditioned, the Dharma-body, Buddha-nature, rigpa, etc., is said to function as the ground of being from which the “All” — the entirety of our sensory and mental experience — is said to spring and to which we return when we meditate. Some people think that these theories are the inventions of scholars without any direct meditative experience, but actually they have most often originated among meditators, who label (or in the words of the discourse, “perceive”) a particular meditative experience as the ultimate goal, identify with it in a subtle way (as when we are told that “we are the knowing”), and then view that level of experience as the ground of being out of which all other experience comes.<\/p>\n Any teaching that follows these lines would be subject to the same criticism that the Buddha directed against the monks who first heard this discourse.<\/p>\n Bhikkhu Thanissaro,<\/strong><\/em> I have heard that on one occasion the Blessed One was staying at Ukkattha, in the shade of a royal Sal tree in the Very Blessed Grove. There he addressed the monks, “Monks!”<\/p>\n “Yes, lord,” the monks responded.<\/p>\n The Blessed One said, “Monks, I will teach you the sequence of the root of all phenomena [or: the root sequence of all phenomena]. Listen and pay close attention. I will speak.”<\/p>\n “As you say, sir,” they responded.<\/p>\n The Blessed One said: “There is the case, monks, where an uninstructed run-of-the-mill person — who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for men of integrity, is not well-versed or disciplined in their Dhamma — perceives earth as earth. Perceiving earth as earth, he conceives [things] about earth, he conceives [things] in earth, he conceives [things] coming out of earth, he conceives earth as ‘mine,’ he delights in earth. Why is that? Because he has not comprehended it, I tell you.<\/p>\n “He perceives water as water…fire as fire…wind as wind[1]…beings as beings…gods as gods…Pajapati as Pajapati…Brahma as Brahma…the luminous gods as luminous gods…the gods of refulgent glory as gods of refulgent glory…the gods of abundant fruit as the gods of abundant fruit…the Great Being as the Great Being[2]…the sphere of the infinitude of space as the sphere of the infinitude of space…the sphere of the infinitude of consciousness as the sphere of the infinitude of consciousness…the sphere of nothingness as the sphere of nothingness…the sphere of neither-perception-nor-non-perception as the sphere of neither-perception-nor-non-perception[3]…the seen as the seen…the heard as the heard…the sensed as the sensed…the cognized as the cognized[4]…singleness as singleness…multiplicity as multiplicity[5]…the All as the All[6]…<\/p>\n “He perceives Unbinding as Unbinding.[7] Perceiving Unbinding as Unbinding, he conceives things about Unbinding, he conceives things in Unbinding, he conceives things coming out of Unbinding, he conceives Unbinding as ‘mine,’ he delights in Unbinding. Why is that? Because he has not comprehended it, I tell you.<\/p>\n The Trainee<\/strong><\/p>\n “A monk who is a trainee — yearning for the unexcelled relief from bondage, his aspirations as yet unfulfilled — directly knows earth as earth. Directly knowing earth as earth, let him not conceive things about earth, let him not conceive things in earth, let him not conceive things coming out of earth, let him not conceive earth as ‘mine,’ let him not delight in earth. Why is that? So that he may comprehend it.<\/p>\n “He directly knows water as water…fire as fire…wind as wind…beings as beings…gods as gods…Pajapati as Pajapati…Brahma as Brahma…the luminous gods as luminous gods…the gods of refulgent glory as gods of refulgent glory…the gods of abundant fruit as the gods of abundant fruit…the Great Being as the Great Being…the sphere of the infinitude of space as the sphere of the infinitude of space…the sphere of the infinitude of consciousness as the sphere of the infinitude of consciousness…the sphere of nothingness as the sphere of nothingness…the sphere of neither-perception-nor-non-perception as the sphere of neither-perception-nor-non-perception…the seen as the seen…the heard as the heard…the sensed as the sensed…the cognized as the cognized…singleness as singleness…multiplicity as multiplicity…the All as the All…<\/p>\n “He directly knows Unbinding as Unbinding. Directly knowing Unbinding as Unbinding, let him not conceive things about Unbinding, let him not conceive things in Unbinding, let him not conceive things coming out of Unbinding, let him not conceive Unbinding as ‘mine,’ let him not delight in Unbinding. Why is that? So that he may comprehend it.<\/p>\n The Arahant<\/strong><\/p>\n “A monk who is a Worthy One, devoid of mental fermentations — who has attained completion, finished the task, laid down the burden, attained the true goal, destroyed the fetters of becoming, and is released through right knowledge — directly knows earth as earth. Directly knowing earth as earth, he does not conceive things about earth, does not conceive things in earth, does not conceive things coming out of earth, does not conceive earth as ‘mine,’ does not delight in earth. Why is that? Because he has comprehended it, I tell you.<\/p>\n “He directly knows water as water…fire as fire…wind as wind…beings as beings…gods as gods…Pajapati as Pajapati…Brahma as Brahma…the luminous gods as luminous gods…the gods of refulgent glory as gods of refulgent glory…the gods of abundant fruit as the gods of abundant fruit…the Great Being as the Great Being…the sphere of the infinitude of space as the sphere of the infinitude of space…the sphere of the infinitude of consciousness as the sphere of the infinitude of consciousness…the sphere of nothingness as the sphere of nothingness…the sphere of neither-perception-nor-non-perception as the sphere of neither-perception-nor-non-perception…the seen as the seen…the heard as the heard…the sensed as the sensed…the cognized as the cognized…singleness as singleness…multiplicity as multiplicity…the All as the All…<\/p>\n “He directly knows Unbinding as Unbinding. Directly knowing Unbinding as Unbinding, he does not conceive things about Unbinding, does not conceive things in Unbinding, does not conceive things coming out of Unbinding, does not conceive Unbinding as ‘mine,’ does not delight in Unbinding. Why is that? Because he has comprehended it, I tell you.<\/p>\n “A monk who is a Worthy One, devoid of mental fermentations…directly knows earth as earth. Directly knowing earth as earth, he does not conceive things about earth, does not conceive things in earth, does not conceive things coming out of earth, does not conceive earth as ‘mine,’ does not delight in earth. Why is that? Because, with the ending of passion, he is devoid of passion, I tell you.<\/p>\n “He directly knows water as water…the All as the All…<\/p>\n “He directly knows Unbinding as Unbinding. Directly knowing Unbinding as Unbinding, he does not conceive things about Unbinding, does not conceive things in Unbinding, does not conceive things coming out of Unbinding, does not conceive Unbinding as ‘mine,’ does not delight in Unbinding. Why is that? Because, with the ending of passion, he is devoid of passion, I tell you.<\/p>\n “A monk who is a Worthy One, devoid of mental fermentations…directly knows earth as earth. Directly knowing earth as earth, he does not conceive things about earth, does not conceive things in earth, does not conceive things coming out of earth, does not conceive earth as ‘mine,’ does not delight in earth. Why is that? Because, with the ending of aversion, he is devoid of aversion, I tell you.<\/p>\n “He directly knows water as water…the All as the All…<\/p>\n “He directly knows Unbinding as Unbinding. Directly knowing Unbinding as Unbinding, he does not conceive things about Unbinding, does not conceive things in Unbinding, does not conceive things coming out of Unbinding, does not conceive Unbinding as ‘mine,’ does not delight in Unbinding. Why is that? Because, with the ending of aversion, he is devoid of aversion, I tell you.<\/p>\n “A monk who is a Worthy One, devoid of mental fermentations…directly knows earth as earth. Directly knowing earth as earth, he does not conceive things about earth, does not conceive things in earth, does not conceive things coming out of earth, does not conceive earth as ‘mine,’ does not delight in earth. Why is that? Because, with the ending of delusion, he is devoid of delusion, I tell you.<\/p>\n “He directly knows water as water…the All as the All…<\/p>\n “He directly knows Unbinding as Unbinding. Directly knowing Unbinding as Unbinding, he does not conceive things about Unbinding, does not conceive things in Unbinding, does not conceive things coming out of Unbinding, does not conceive Unbinding as ‘mine,’ does not delight in Unbinding. Why is that? Because, with the ending of delusion, he is devoid of delusion, I tell you.<\/p>\n The Tathagata<\/strong><\/p>\n “The Tathagata — a worthy one, rightly self-awakened — directly knows earth as earth. Directly knowing earth as earth, he does not conceive things about earth, does not conceive things in earth, does not conceive things coming out of earth, does not conceive earth as ‘mine,’ does not delight in earth. Why is that? Because the Tathagata has comprehended it to the end, I tell you.<\/p>\n “He directly knows water as water…fire as fire…wind as wind…beings as beings…gods as gods…Pajapati as Pajapati…Brahma as Brahma…the luminous gods as luminous gods…the gods of refulgent glory as gods of refulgent glory…the gods of abundant fruit as the gods of abundant fruit…the Great Being as the Great Being…the sphere of the infinitude of space as the sphere of the infinitude of space…the sphere of the infinitude of consciousness as the sphere of the infinitude of consciousness…the sphere of nothingness as the sphere of nothingness…the sphere of neither-perception-nor-non-perception as the sphere of neither-perception-nor-non-perception…the seen as the seen…the heard as the heard…the sensed as the sensed…the cognized as the cognized…singleness as singleness…multiplicity as multiplicity…the All as the All…<\/p>\n “He directly knows Unbinding as Unbinding. Directly knowing Unbinding as Unbinding, he does not conceive things about Unbinding, does not conceive things in Unbinding, does not conceive things coming out of Unbinding, does not conceive Unbinding as ‘mine,’ does not delight in Unbinding. Why is that? Because the Tathagata has comprehended it to the end, I tell you.<\/p>\n “The Tathagata — a worthy one, rightly self-awakened — directly knows earth as earth. Directly knowing earth as earth, he does not conceive things about earth, does not conceive things in earth, does not conceive things coming out of earth, does not conceive earth as ‘mine,’ does not delight in earth. Why is that? Because he has known that delight is the root of suffering and stress, that from coming-into-being there is birth, and that for what has come into being there is aging and death. Therefore, with the total ending, fading away, cessation, letting go, relinquishment of craving, the Tathagata has totally awakened to the unexcelled right self-awakening, I tell you.<\/p>\n “He directly knows water as water…the All as the All…<\/p>\n “He directly knows Unbinding as Unbinding. Directly knowing Unbinding as Unbinding, he does not conceive things about Unbinding, does not conceive things in Unbinding, does not conceive things coming out of Unbinding, does not conceive Unbinding as ‘mine,’ does not delight in Unbinding. Why is that? Because he has known that delight is the root of suffering and stress, that from coming-into-being there is birth, and that for what has come into being there is aging and death. Therefore, with the total ending, fading away, cessation, letting go, relinquishment of craving, the Tathagata has totally awakened to the unexcelled right self-awakening, I tell you.”<\/p>\n That is what the Blessed One said. Displeased, the monks did not delight in the Blessed One’s words.<\/p>\n English translation by Bhikkhu Thanissaro<\/strong><\/em><\/p>\n Notes:<\/strong><\/p>\n 1. Earth, water, fire, and wind are the four properties that comprise the experience of physical form.<\/p>\n 2. In this section of the list, “beings” denotes all living beings below the level of the gods. “Gods” denotes the beings in the sensual heavens. The remaining terms — Pajapati, Brahma, the luminous gods, the gods of refulgent glory, the gods of abundant fruit, and the Great Being — denote gods in the heavens of form and formlessness.<\/p>\n 3. The sphere of the infinitude of space, the sphere of the infinitude of consciousness, the sphere of nothingness, and the sphere of neither-perception-nor-non-perception are four formless states that can be attained in concentration.<\/p>\n 4. “The seen, the heard, the sensed, and the cognized” is a set of terms to cover all things experienced through the six senses.<\/p>\n 5. Singleness = experience in states of intense concentration (jhana). Multiplicity = experience via the six senses.<\/p>\n 6. “What is the All? Simply the eye and forms, ear and sounds, nose and aromas, tongue and flavors, body and tactile sensations, intellect and ideas. This is termed the All. Anyone who would say, ‘Repudiating this All, I will describe another,’ if questioned on what exactly might be the grounds for his assertion, would be unable to explain, and furthermore, would be put to grief. Why is that? Because it lies beyond range.” — SN XXXV.23 For more on this topic, see The Mind Like Fire Unbound, Chapter 1.<\/p>\n 7. Unbinding = nibbana (nirvana).<\/p>\n [\/vc_tta_section][\/vc_tta_tabs]<\/p>\n M\u1ee5c l\u1ee5c<\/a> \u0110\u1ea7u trang<\/a><\/p>\n","protected":false},"excerpt":{"rendered":" [vc_tta_tabs][vc_tta_section title=”Vi\u1ec7t Ng\u1eef” tab_id=”viet-ngu”] 1. Kinh Ph\u00e1p M\u00f4n C\u0103n B\u1ea3n (M\u00f9lapariy\u00e0ya sutta) Nh\u01b0 v\u1ea7y t\u00f4i nghe. M\u1ed9t th\u1eddi Th\u1ebf T\u00f4n tr\u00fa t\u1ea1i (t\u1ee5 l\u1ea1c) Ukkattha, trong r\u1eebng Subhaga (r\u1eebng H\u1ea1nh ph\u00fac), d\u01b0\u1edbi g\u1ed1c c\u00e2y Sa-la v\u01b0\u01a1ng. T\u1ea1i ch\u1ed7 \u1ea5y, Th\u1ebf T\u00f4n g\u1ecdi c\u00e1c T\u1ef7-kheo: “N\u00e0y c\u00e1c T\u1ef7-kheo!”. – “B\u1ea1ch Th\u1ebf T\u00f4n”, nh\u1eefng T\u1ef7-kheo \u1ea5y v\u00e2ng […]<\/p>\n","protected":false},"author":2,"featured_media":172120,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[109],"tags":[111,112,97],"yoast_head":"\n
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\n(“That is what the Blessed One said. Displeased, the monks did not delight in the Blessed One’s words.” — Bhikkhu Thanissaro
\n“That is what the Blessed One said. But those bhikkhus did not delight in the Blessed One’s words.” — Bhikkhu Nanamoli and Bhikkhu Bodhi)<\/p>\n
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\n California, USA<\/strong><\/em><\/p>\n
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