[vc_tta_tabs][vc_tta_section title=”Vi\u1ec7t Ng\u1eef” tab_id=”viet-ngu”]<\/p>\n
(Mah\u00e0s\u00echan\u00e0da 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 Vesali (T\u1ef3-x\u00e1-ly), \u1edf ph\u00eda ngo\u00e0i th\u00e0nh, trong m\u1ed9t khu r\u1eebng ph\u00eda T\u00e2y.<\/p>\n L\u00fac b\u1ea5y gi\u1edd, Sunakkhatta thu\u1ed9c b\u1ed9 l\u1ea1c Licchavi, v\u1eeba m\u1edbi t\u1eeb b\u1ecf Ph\u00e1p v\u00e0 Lu\u1eadt n\u00e0y, n\u00f3i l\u1eddi n\u00f3i nh\u01b0 sau trong H\u1ed9i ch\u00fang \u1edf Vesali: “Sa-m\u00f4n Gotama kh\u00f4ng c\u00f3 ph\u00e1p th\u01b0\u1ee3ng nh\u00e2n, kh\u00f4ng c\u00f3 tri ki\u1ebfn th\u00f9 th\u1eafng x\u1ee9ng \u0111\u00e1ng b\u1eadc Th\u00e1nh; Sa-m\u00f4n Gotama thuy\u1ebft ph\u00e1p, ph\u00e1p \u1ea5y t\u1ef1 m\u00ecnh t\u1ea1o ra, do suy lu\u1eadn t\u00e1c th\u00e0nh, t\u00f9y thu\u1eadn tr\u1eafc nghi\u1ec7m, v\u00e0 thuy\u1ebft cho m\u1ed9t m\u1ee5c ti\u00eau \u0111\u1eb7c bi\u1ec7t, c\u00f3 kh\u1ea3 n\u0103ng h\u01b0\u1edbng th\u01b0\u1ee3ng, c\u00f3 th\u1ec3 d\u1eabn ng\u01b0\u1eddi th\u1ef1c h\u00e0nh di\u1ec7t t\u1eadn kh\u1ed5 \u0111au”.<\/p>\n L\u00fac \u1ea5y T\u00f4n gi\u1ea3 Sariputta (X\u00e1-l\u1ee3i-ph\u1ea5t) v\u00e0o bu\u1ed5i s\u00e1ng, \u0111\u1eafp y, c\u1ea7m b\u00e1t, v\u00e0o th\u00e0nh Vesali \u0111\u1ec3 kh\u1ea5t th\u1ef1c. T\u00f4n gi\u1ea3 Sariputta nghe Sunakkhatta thu\u1ed9c b\u1ed9 l\u1ea1c Licchavi n\u00f3i nh\u01b0 sau trong h\u1ed9i ch\u00fang \u1edf Vesali: “Sa-m\u00f4n Gotama kh\u00f4ng c\u00f3 ph\u00e1p th\u01b0\u1ee3ng nh\u00e2n, kh\u00f4ng c\u00f3 tri ki\u1ebfn th\u00f9 th\u1eafng x\u1ee9ng \u0111\u00e1ng b\u1eadc Th\u00e1nh; Sa-m\u00f4n Gotama thuy\u1ebft ph\u00e1p, ph\u00e1p \u1ea5y t\u1ef1 m\u00ecnh t\u1ea1o ra, do suy lu\u1eadn t\u00e1c th\u00e0nh, t\u00f9y thu\u1eadn tr\u1eafc nghi\u1ec7m v\u00e0 thuy\u1ebft ph\u00e1p cho m\u1ed9t m\u1ee5c ti\u00eau \u0111\u1eb7c bi\u1ec7t, c\u00f3 kh\u1ea3 n\u0103ng h\u01b0\u1edbng th\u01b0\u1ee3ng, c\u00f3 th\u1ec3 d\u1eabn ng\u01b0\u1eddi th\u1ef1c h\u00e0nh di\u1ec7t t\u1eadn kh\u1ed5 \u0111au”.<\/p>\n R\u1ed3i T\u00f4n gi\u1ea3 Sariputta kh\u1ea5t th\u1ef1c xong, sau khi \u0103n v\u00e0 \u0111i kh\u1ea5t th\u1ef1c tr\u1edf v\u1ec1 \u0111\u1ebfn ch\u1ed7 \u1edf Th\u1ebf T\u00f4n, sau khi \u0111\u1ebfn \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 Sariputta b\u1ea1ch Th\u1ebf T\u00f4n:<\/p>\n — B\u1ea1ch Th\u1ebf T\u00f4n, Sunakkhatta thu\u1ed9c b\u1ed9 l\u1ea1c Licchavi, v\u1eeba m\u1edbi t\u1eeb b\u1ecf Ph\u00e1p v\u00e0 Lu\u1eadt n\u00e0y, n\u00f3i l\u1eddi n\u00f3i nh\u01b0 sau trong h\u1ed9i ch\u00fang Vesali: “Sa-m\u00f4n Gotama kh\u00f4ng c\u00f3 ph\u00e1p th\u01b0\u1ee3ng nh\u00e2n… (nh\u01b0 tr\u00ean)… di\u1ec7t t\u1eadn kh\u1ed5 \u0111au”.<\/p>\n — N\u00e0y Sariputta, Sunakkhatta ph\u1eabn n\u1ed9 v\u00e0 ngu si, do ph\u1eabn n\u1ed9 n\u00ean n\u00f3i l\u00ean l\u1eddi \u1ea5y. N\u00e0y Sariputta, \u00d4ng ta ngh\u0129: “Ta s\u1ebd n\u00f3i x\u1ea5u”. Th\u1ebf m\u00e0 k\u1ebb ngu Sunakkhatta l\u1ea1i n\u00f3i l\u1eddi t\u00e1n th\u00e1n Nh\u01b0 Lai. N\u00e0y Sariputta, ai n\u00f3i nh\u01b0 sau l\u00e0 t\u00e1n th\u00e1n Nh\u01b0 Lai: “Ph\u00e1p \u1ea5y \u0111\u01b0\u1ee3c thuy\u1ebft gi\u1ea3ng cho m\u1ed9t m\u1ee5c ti\u00eau \u0111\u1eb7c bi\u1ec7t, c\u00f3 kh\u1ea3 n\u0103ng h\u01b0\u1edbng d\u1eabn ng\u01b0\u1eddi th\u1ef1c h\u00e0nh di\u1ec7t t\u1eadn kh\u1ed5 \u0111au”.<\/p>\n N\u00e0y Sariputta, \u0111\u1ed1i v\u1edbi Sunakkhatta ngu si kia, s\u1ebd kh\u00f4ng c\u00f3 t\u00f9y ph\u00e1p n\u00e0o v\u1ec1 Ta nh\u01b0 sau: “\u00d0\u00e2y l\u00e0 Nh\u01b0 Lai, 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”.<\/p>\n N\u00e0y Sariputta, \u0111\u1ed1i v\u1edbi Sunakkhatta ngu si kia, s\u1ebd kh\u00f4ng c\u00f3 t\u00f9y ph\u00e1p n\u00e0o v\u1ec1 Ta nh\u01b0 sau: “\u00d0\u00e2y l\u00e0 Th\u1ebf T\u00f4n, v\u1ecb \u0111\u00e3 ch\u1ee9ng \u0111\u01b0\u1ee3c c\u00e1c lo\u1ea1i th\u1ea7n th\u00f4ng, m\u1ed9t th\u00e2n hi\u1ec7n ra nhi\u1ec1u th\u00e2n, nhi\u1ec1u th\u00e2n hi\u1ec7n ra m\u1ed9t th\u00e2n, hi\u1ec7n h\u00ecnh, bi\u1ebfn h\u00ecnh, \u0111i ngang qua v\u00e1ch, qua th\u00e0nh, qua n\u00fai, nh\u01b0 \u0111i ngang h\u01b0 kh\u00f4ng, \u0111\u1ed9n th\u1ed5 tr\u1ed3i l\u00ean ngang qua \u0111\u1ea5t li\u1ec1n nh\u01b0 \u1edf trong n\u01b0\u1edbc, \u0111i tr\u00ean n\u01b0\u1edbc kh\u00f4ng ch\u00ecm nh\u01b0 tr\u00ean \u0111\u1ea5t li\u1ec1n, ng\u1ed3i ki\u1ebft-gi\u00e0 \u0111i tr\u00ean h\u01b0 kh\u00f4ng nh\u01b0 con chim; v\u1edbi b\u00e0n tay, ch\u1ea1m v\u00e0 r\u1edd m\u1eb7t tr\u0103ng v\u00e0 m\u1eb7t tr\u1eddi, nh\u1eefng v\u1eadt c\u00f3 \u0111\u1ea1i oai l\u1ef1c, \u0111\u1ea1i oai th\u1ea7n nh\u01b0 v\u1eady, c\u00f3 th\u1ec3 t\u1ef1 th\u00e2n bay \u0111\u1ebfn c\u00f5i Ph\u1ea1m Thi\u00ean”. N\u00e0y Sariputta, \u0111\u1ed1i v\u1edbi Sunakkhatta ngu si kia s\u1ebd kh\u00f4ng c\u00f3 t\u00f9y ph\u00e1p n\u00e0y v\u1ec1 Ta nh\u01b0 sau: “\u00d0\u00e2y l\u00e0 Th\u1ebf T\u00f4n v\u1edbi thi\u00ean nh\u0129 thanh t\u1ecbnh si\u00eau nh\u00e2n c\u00f3 th\u1ec3 nghe hai lo\u1ea1i ti\u1ebfng ch\u01b0 Thi\u00ean v\u00e0 lo\u00e0i Ng\u01b0\u1eddi, xa v\u00e0 g\u1ea7n”.<\/p>\n N\u00e0y Sariputta, \u0111\u1ed1i v\u1edbi Sunakkhatta ngu si kia s\u1ebd kh\u00f4ng c\u00f3 t\u00f9y ph\u00e1p n\u00e0o v\u1ec1 Ta nh\u01b0 sau: “\u00d0\u00e2y l\u00e0 Th\u1ebf T\u00f4n, sau khi \u0111i s\u00e2u v\u00e0o t\u00e2m ch\u00fang sanh, t\u00e2m lo\u00e0i Ng\u01b0\u1eddi v\u1edbi t\u00e2m c\u1ee7a m\u00ecnh, v\u1ecb \u1ea5y bi\u1ebft \u0111\u01b0\u1ee3c nh\u01b0 sau: “T\u00e2m c\u00f3 tham bi\u1ebft l\u00e0 t\u00e2m c\u00f3 tham. Hay t\u00e2m kh\u00f4ng tham bi\u1ebft l\u00e0 t\u00e2m kh\u00f4ng tham… t\u00e2m chuy\u00ean ch\u00fa… t\u00e2m t\u00e1n lo\u1ea1n… \u0111\u1ea1i h\u00e0nh t\u00e2m… kh\u00f4ng ph\u1ea3i \u0111\u1ea1i h\u00e0nh t\u00e2m… t\u00e2m ch\u01b0a v\u00f4 th\u01b0\u1ee3ng… t\u00e2m v\u00f4 th\u01b0\u1ee3ng… T\u00e2m Thi\u1ec1n \u0111\u1ecbnh… T\u00e2m kh\u00f4ng Thi\u1ec1n \u0111\u1ecbnh… t\u00e2m gi\u1ea3i tho\u00e1t… t\u00e2m kh\u00f4ng gi\u1ea3i tho\u00e1t bi\u1ebft l\u00e0 t\u00e2m kh\u00f4ng gi\u1ea3i tho\u00e1t”. V\u1ecb \u1ea5y bi\u1ebft nh\u01b0 v\u1eady.<\/p>\n (M\u01b0\u1eddi l\u1ef1c c\u1ee7a Nh\u01b0 Lai)<\/strong><\/p>\n N\u00e0y Sariputta, Nh\u01b0 Lai c\u00f3 \u0111\u1ea7y \u0111\u1ee7 m\u01b0\u1eddi Nh\u01b0 Lai l\u1ef1c, ch\u00ednh nh\u1edd th\u00e0nh t\u1ef1u m\u01b0\u1eddi l\u1ef1c n\u00e0y, Nh\u01b0 Lai t\u1ef1 nh\u1eadn cho m\u00ecnh \u0111\u1ecba v\u1ecb Ng\u01b0u V\u01b0\u01a1ng, r\u1ed1ng ti\u1ebfng r\u1ed1ng con s\u01b0 t\u1eed trong c\u00e1c H\u1ed9i ch\u00fang v\u00e0 chuy\u1ec3n Ph\u1ea1m lu\u00e2n. Th\u1ebf n\u00e0o l\u00e0 m\u01b0\u1eddi?<\/p>\n (1) \u1ede \u0111\u00e2y, n\u00e0y Sariputta, Nh\u01b0 Lai nh\u01b0 th\u1eadt tu\u1ec7 tri x\u1ee9 l\u00e0 x\u1ee9, phi x\u1ee9 l\u00e0 phi x\u1ee9 (Tri th\u1ecb x\u1ee9 phi x\u1ee9 l\u1ef1c). N\u00e0y Sariputta, Nh\u01b0 Lai nh\u01b0 th\u1eadt tu\u1ec7 tri x\u1ee9 l\u00e0 x\u1ee9, phi x\u1ee9 l\u00e0 phi x\u1ee9. Nh\u01b0 v\u1eady l\u00e0 Nh\u01b0 Lai l\u1ef1c c\u1ee7a Nh\u01b0 Lai. Ch\u00ednh nh\u1edd Nh\u01b0 Lai l\u1ef1c n\u00e0y, Nh\u01b0 Lai t\u1ef1 nh\u1eadn cho m\u00ecnh \u0111\u1ecba v\u1ecb Ng\u01b0u V\u01b0\u01a1ng, r\u1ed1ng l\u00ean ti\u1ebfng r\u1ed1ng con s\u01b0 t\u1eed trong c\u00e1c h\u1ed9i ch\u00fang, v\u00e0 chuy\u1ec3n Ph\u1ea1m lu\u00e2n.<\/p>\n (2) L\u1ea1i n\u1eefa, n\u00e0y Sariputta, Nh\u01b0 Lai nh\u01b0 th\u1eadt tu\u1ec7 tri qu\u1ea3 b\u00e1o t\u00f9y thu\u1ed9c s\u1edf do, t\u00f9y theo s\u1edf nh\u00e2n c\u1ee7a c\u00e1c h\u00e0nh nghi\u1ec7p qu\u00e1 kh\u1ee9, v\u1ecb lai, hi\u1ec7n t\u1ea1i (Tri tam th\u1ebf nghi\u1ec7p b\u00e1o l\u1ef1c.) N\u00e0y Sariputta, Nh\u01b0 Lai nh\u01b0 th\u1eadt tu\u1ec7 tri… (nh\u01b0 tr\u00ean)… v\u00e0 chuy\u1ec3n Ph\u1ea1m lu\u00e2n.<\/p>\n (3) L\u1ea1i n\u1eefa, n\u00e0y Sariputta, Nh\u01b0 Lai nh\u01b0 th\u1eadt tu\u1ec7 tri con \u0111\u01b0\u1eddng \u0111\u01b0a \u0111\u1ebfn t\u1ea5t c\u1ea3 c\u1ea3nh gi\u1edbi (Tri nh\u1ee9t thi\u1ebft \u0111\u1ea1o tr\u00ed l\u1ef1c). N\u00e0y Sariputta, Nh\u01b0 Lai nh\u01b0 th\u1eadt tu\u1ec7 tri… (nh\u01b0 tr\u00ean)… v\u00e0 chuy\u1ec3n Ph\u1ea1m lu\u00e2n.<\/p>\n (4) L\u1ea1i n\u1eefa, n\u00e0y Sariputta, Nh\u01b0 Lai nh\u01b0 th\u1eadt tu\u1ec7 tri th\u1ebf gi\u1edbi v\u1edbi m\u1ecdi c\u1ea3nh gi\u1edbi, nhi\u1ec1u ch\u1ee7ng lo\u1ea1i, nhi\u1ec1u sai bi\u1ec7t (Tri th\u1ebf gian ch\u1ee7ng ch\u1ee7ng t\u00e1nh l\u1ef1c). N\u00e0y Sariputta, Nh\u01b0 Lai nh\u01b0 th\u1eadt tu\u1ec7 tri… (nh\u01b0 tr\u00ean)… v\u00e0 chuy\u1ec3n Ph\u1ea1m lu\u00e2n.<\/p>\n (5) L\u1ea1i n\u1eefa, n\u00e0y Sariputta, Nh\u01b0 Lai nh\u01b0 th\u1eadt tu\u1ec7 tri ch\u00ed h\u01b0\u1edbng sai bi\u1ec7t c\u1ee7a c\u00e1c lo\u1ea1i h\u1eefu t\u00ecnh (Tri tha ch\u00fang sanh ch\u01b0\u1edfng ch\u01b0\u1edfng d\u1ee5c l\u1ef1c). N\u00e0y Sariputta, Nh\u01b0 Lai nh\u01b0 th\u1eadt tu\u1ec7 tri … chuy\u1ec3n Ph\u1ea1m lu\u00e2n.<\/p>\n (6) L\u1ea1i n\u1eefa, n\u00e0y Sariputta, Nh\u01b0 Lai nh\u01b0 th\u1eadt tu\u1ec7 tri nh\u1eefng c\u0103n th\u01b0\u1ee3ng h\u1ea1 c\u1ee7a c\u00e1c lo\u00e0i h\u1eefu t\u00ecnh, lo\u00e0i Ng\u01b0\u1eddi (Tri tha ch\u00fang sanh ch\u01b0 c\u0103n th\u01b0\u1ee3ng h\u1ea1 l\u1ef1c). N\u00e0y Sariputta, Nh\u01b0 Lai nh\u01b0 th\u1eadt tu\u1ec7 tri… (nh\u01b0 tr\u00ean)… v\u00e0 chuy\u1ec3n Ph\u1ea1m lu\u00e2n.<\/p>\n (7) L\u1ea1i n\u1eefa, n\u00e0y Sariputta, Nh\u01b0 Lai nh\u01b0 th\u1eadt tu\u1ec7 tri s\u1ef1 t\u1ea1p nhi\u1ec5m, s\u1ef1 thanh t\u1ecbnh, s\u1ef1 xu\u1ea5t kh\u1edfi c\u1ee7a c\u00e1c Thi\u1ec1n, ch\u1ee9ng v\u1ec1 Thi\u1ec1n, v\u1ec1 gi\u1ea3i tho\u00e1t, v\u1ec1 \u0111\u1ecbnh (Tri ch\u01b0 Thi\u1ec1n tam mu\u1ed9i l\u1ef1c). N\u00e0y Sariputta, Nh\u01b0 Lai nh\u01b0 th\u1eadt tu\u1ec7 tri… (nh\u01b0 tr\u00ean)… v\u00e0 chuy\u1ec3n Ph\u1ea1m lu\u00e2n.<\/p>\n (8) L\u1ea1i n\u1eefa, n\u00e0y Sariputta, Nh\u01b0 Lai nh\u1edb \u0111\u1ebfn c\u00e1c \u0111\u1eddi s\u1ed1ng qu\u00e1 kh\u1ee9, nh\u01b0 m\u1ed9t \u0111\u1eddi, hai \u0111\u1eddi, ba \u0111\u1eddi, b\u1ed1n \u0111\u1eddi, n\u0103m \u0111\u1eddi, m\u01b0\u1eddi \u0111\u1eddi, hai m\u01b0\u01a1i \u0111\u1eddi, ba m\u01b0\u01a1i \u0111\u1eddi, b\u1ed1n m\u01b0\u01a1i \u0111\u1eddi, n\u0103m m\u01b0\u01a1i \u0111\u1eddi, m\u1ed9t tr\u0103m \u0111\u1eddi, m\u1ed9t ng\u00e0n \u0111\u1eddi, m\u1ed9t tr\u0103m ng\u00e0n \u0111\u1eddi, nhi\u1ec1u ho\u1ea1i ki\u1ebfp, nhi\u1ec1u th\u00e0nh ki\u1ebfp, nhi\u1ec1u th\u00e0nh ho\u1ea1i ki\u1ebfp. Ng\u00e0i nh\u1edb r\u1eb1ng: “T\u1ea1i ch\u1ed7 kia, Ta c\u00f3 t\u00ean nh\u01b0 th\u1ebf n\u00e0y, d\u00f2ng h\u1ecd nh\u01b0 th\u1ebf n\u00e0y, giai c\u1ea5p nh\u01b0 th\u1ebf n\u00e0y, th\u1ecd kh\u1ed5 l\u1ea1c nh\u01b0 th\u1ebf n\u00e0y, tu\u1ed5i th\u1ecd \u0111\u1ebfn m\u1ee9c nh\u01b0 th\u1ebf n\u00e0y. Sau khi ch\u1ebft t\u1ea1i ch\u1ed7 kia, Ta \u0111\u01b0\u1ee3c sanh ra ch\u1ed7 n\u1ecd. T\u1ea1i ch\u1ed7 \u1ea5y, Ta c\u00f3 t\u00ean nh\u01b0 th\u1ebf n\u00e0y, d\u00f2ng h\u1ecd nh\u01b0 th\u1ebf n\u00e0y, giai c\u1ea5p nh\u01b0 th\u1ebf n\u00e0y, th\u1ecd kh\u1ed5 l\u1ea1c nh\u01b0 th\u1ebf n\u00e0y, tu\u1ed5i th\u1ecd \u0111\u1ebfn m\u1ee9c nh\u01b0 th\u1ebf n\u00e0y. Sau khi ch\u1ebft t\u1ea1i ch\u1ed7 n\u1ecd, Ta \u0111\u01b0\u1ee3c sanh ra \u1edf \u0111\u00e2y”. Nh\u01b0 v\u1eady, Nh\u01b0 Lai nh\u1edb \u0111\u1ebfn nhi\u1ec1u \u0111\u1eddi s\u1ed1ng qu\u00e1 kh\u1ee9 c\u00f9ng v\u1edbi c\u00e1c n\u00e9t \u0111\u1ea1i c\u01b0\u01a1ng v\u00e0 c\u00e1c chi ti\u1ebft. N\u00e0y Sariputta, Nh\u01b0 Lai nh\u01b0 th\u1eadt tu\u1ec7 tri… (nh\u01b0 tr\u00ean)… v\u00e0 chuy\u1ec3n Ph\u1ea1m lu\u00e2n.<\/p>\n (9) L\u1ea1i n\u1eefa, n\u00e0y Sariputta, Nh\u01b0 Lai v\u1edbi thi\u00ean nh\u00e3n thu\u1ea7n t\u1ecbnh, si\u00eau nh\u00e2n, th\u1ea5y s\u1ef1 s\u1ed1ng v\u00e0 ch\u1ebft c\u1ee7a ch\u00fang sanh. Nh\u01b0 Lai tu\u1ec7 tri r\u00f5 r\u1eb1ng, ch\u00fang sanh ng\u01b0\u1eddi h\u1ea1 li\u1ec7t, k\u1ebb cao sang, ng\u01b0\u1eddi \u0111\u1eb9p \u0111\u1ebd, k\u1ebb th\u00f4 x\u1ea5u, ng\u01b0\u1eddi may m\u1eafn, k\u1ebb b\u1ea5t h\u1ea1nh \u0111\u1ec1u do h\u1ea1nh nghi\u1ec7p c\u1ee7a h\u1ecd. C\u00e1c ch\u00fang sanh n\u00e0y l\u00e0m nh\u1eefng \u00e1c h\u1ea1nh v\u1ec1 th\u00e2n, v\u1ec1 l\u1eddi v\u00e0 v\u1ec1 \u00fd, ph\u1ec9 b\u00e1ng c\u00e1c b\u1eadc Th\u00e1nh, theo t\u00e0 ki\u1ebfn, t\u1ea1o c\u00e1c nghi\u1ec7p theo t\u00e0 ki\u1ebfn. Nh\u1eefng ng\u01b0\u1eddi n\u00e0y sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, ph\u1ea3i sanh v\u00e0o c\u00f5i d\u1eef, \u00e1c th\u00fa, \u0111\u1ecda x\u1ee9, \u0111\u1ecba ng\u1ee5c. C\u00e1c ch\u00fang sanh n\u00e0y l\u00e0m nh\u1eefng thi\u1ec7n h\u1ea1nh v\u1ec1 th\u00e2n, v\u1ec1 l\u1eddi v\u00e0 v\u1ec1 \u00fd, kh\u00f4ng ph\u1ec9 b\u00e1ng c\u00e1c b\u1eadc Th\u00e1nh, theo ch\u00e1nh ki\u1ebfn, t\u1ea1o c\u00e1c nghi\u1ec7p theo ch\u00e1nh ki\u1ebfn. Nh\u1eefng ng\u01b0\u1eddi n\u00e0y, sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, \u0111\u01b0\u1ee3c sanh l\u00ean c\u00e1c thi\u1ec7n th\u00fa, c\u00f5i Tr\u1eddi, tr\u00ean \u0111\u1eddi n\u00e0y. Nh\u01b0 v\u1eady, Nh\u01b0 Lai v\u1edbi thi\u00ean nh\u00e3n thu\u1ea7n t\u1ecbnh, si\u00eau nh\u00e2n, th\u1ea5y s\u1ef1 s\u1ed1ng ch\u1ebft c\u1ee7a ch\u00fang sanh. Nh\u01b0 Lai tu\u1ec7 tri r\u1eb1ng, ch\u00fang sanh, ng\u01b0\u1eddi h\u1ea1 li\u1ec7t, k\u1ebb cao sang, ng\u01b0\u1eddi \u0111\u1eb9p \u0111\u1ebd, k\u1ebb th\u00f4 x\u1ea5u, ng\u01b0\u1eddi may m\u1eafn, k\u1ebb b\u1ea5t h\u1ea1nh, \u0111\u1ec1u do h\u1ea1nh nghi\u1ec7p c\u1ee7a h\u1ecd. N\u00e0y Sariputta, Nh\u01b0 Lai nh\u01b0 th\u1eadt tu\u1ec7 tri… (nh\u01b0 tr\u00ean)… v\u00e0 chuy\u1ec3n Ph\u1ea1m lu\u00e2n.<\/p>\n (10) L\u1ea1i n\u1eefa, n\u00e0y Sariputta, Nh\u01b0 Lai nh\u1edd \u0111o\u1ea1n tr\u1eeb c\u00e1c l\u1eadu ho\u1eb7c t\u1ef1 m\u00ecnh ch\u1ee9ng tri, ch\u1ee9ng ng\u1ed9, th\u00e0nh t\u1ef1u v\u00e0 an tr\u00fa ngay trong hi\u1ec7n t\u1ea1i v\u00f4 l\u1eadu t\u00e2m gi\u1ea3i tho\u00e1t, tu\u1ec7 gi\u1ea3i tho\u00e1t. N\u00e0y Sariputta, Nh\u01b0 Lai nh\u1edd \u0111o\u1ea1n tr\u1eeb 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 trong hi\u1ec7n t\u1ea1i v\u00f4 l\u1eadu t\u00e2m gi\u1ea3i tho\u00e1t, tu\u1ec7 gi\u1ea3i tho\u00e1t. Ch\u00ednh nh\u1edd Nh\u01b0 Lai l\u1ef1c n\u00e0y, Nh\u01b0 Lai t\u1ef1 nh\u1eadn cho m\u00ecnh \u0111\u1ecba v\u1ecb Ng\u01b0u V\u01b0\u01a1ng, r\u1ed1ng ti\u1ebfng r\u1ed1ng con s\u01b0 t\u1eed trong c\u00e1c H\u1ed9i ch\u00fang v\u00e0 chuy\u1ec3n Ph\u1ea1m lu\u00e2n.<\/p>\n N\u00e0y Sariputta, Nh\u01b0 Lai c\u00f3 \u0111\u1ea7y \u0111\u1ee7 m\u01b0\u1eddi Nh\u01b0 Lai l\u1ef1c. Ch\u00ednh nh\u1edd th\u00e0nh t\u1ef1u m\u01b0\u1eddi l\u1ef1c n\u00e0y, Nh\u01b0 Lai t\u1ef1 nh\u1eadn cho m\u00ecnh \u0111\u1ecba v\u1ecb Ng\u01b0u V\u01b0\u01a1ng, r\u1ed1ng ti\u1ebfng r\u1ed1ng s\u01b0 t\u1eed trong c\u00e1c H\u1ed9i ch\u00fang v\u00e0 chuy\u1ec3n Ph\u1ea1m lu\u00e2n.<\/p>\n N\u00e0y Sariputta, n\u1ebfu ai bi\u1ebft Ta nh\u01b0 v\u1eady, th\u1ea5y Ta nh\u01b0 v\u1eady m\u00e0 c\u00f2n n\u00f3i: “Sa-m\u00f4n Gotama kh\u00f4ng c\u00f3 ph\u00e1p Th\u01b0\u1ee3ng nh\u00e2n, kh\u00f4ng c\u00f3 tri ki\u1ebfn th\u00f9 th\u1eafng x\u1ee9ng \u0111\u00e1ng b\u1eadc Th\u00e1nh. Sa-m\u00f4n Gotama thuy\u1ebft ph\u00e1p, ph\u00e1p \u1ea5y t\u1ef1 m\u00ecnh t\u1ea1o ra, do suy lu\u1eadn t\u00e1c th\u00e0nh, t\u00f9y thu\u1eadn tr\u1eafc nghi\u1ec7m, thuy\u1ebft ph\u00e1p cho m\u1ed9t m\u1ee5c ti\u00eau \u0111\u1eb7c bi\u1ec7t, c\u00f3 kh\u1ea3 n\u0103ng h\u01b0\u1edbng th\u01b0\u1ee3ng, c\u00f3 th\u1ec3 h\u01b0\u1edbng d\u1eabn ng\u01b0\u1eddi th\u1ef1c h\u00e0nh di\u1ec7t t\u1eadn kh\u1ed5 \u0111au”. N\u00e0y Sariputta, n\u1ebfu ng\u01b0\u1eddi \u1ea5y kh\u00f4ng t\u1eeb b\u1ecf l\u1eddi n\u00f3i \u1ea5y; kh\u00f4ng t\u1eeb b\u1ecf t\u00e2m \u1ea5y, kh\u00f4ng \u0111o\u1ea1n tr\u1eeb t\u00e0 ki\u1ebfn \u1ea5y; ng\u01b0\u1eddi \u1ea5y s\u1ebd b\u1ecb r\u01a1i v\u00e0o \u0111\u1ecba ng\u1ee5c nh\u01b0 m\u1ed9t g\u00e1nh n\u1eb7ng b\u1ecb qu\u0103ng b\u1ecf m\u1ed9t b\u00ean. N\u00e0y Sariputta, nh\u01b0 T\u1ef7-kheo th\u00e0nh t\u1ef1u gi\u1edbi h\u1ea1nh, th\u00e0nh t\u1ef1u Thi\u1ec1n \u0111\u1ecbnh, th\u00e0nh t\u1ef1u tr\u00ed tu\u1ec7 c\u00f3 th\u1ec3 ch\u1ee9ng \u0111\u01b0\u1ee3c ch\u00e1nh tr\u00ed ngay trong hi\u1ec7n t\u1ea1i. N\u00e0y Sariputta, Ta n\u00f3i nh\u01b0 v\u1eady l\u00e0 s\u1ef1 th\u00e0nh t\u1ef1u nh\u01b0 v\u1eady. N\u1ebfu ng\u01b0\u1eddi \u1ea5y kh\u00f4ng t\u1eeb b\u1ecf l\u1eddi n\u00f3i \u1ea5y kh\u00f4ng t\u1eeb b\u1ecf t\u00e2m \u1ea5y, kh\u00f4ng \u0111o\u1ea1n tr\u1eeb t\u00e0 ki\u1ebfn \u1ea5y; ng\u01b0\u1eddi \u1ea5y s\u1ebd b\u1ecb r\u01a1i v\u00e0o \u0111\u1ecba ng\u1ee5c nh\u01b0 m\u1ed9t g\u00e1nh n\u1eb7ng b\u1ecb qu\u0103ng b\u1ecf m\u1ed9t b\u00ean.<\/p>\n (B\u1ed1n ph\u00e1p v\u00f4 s\u1edf \u00fay)<\/strong><\/p>\n N\u00e0y Sariputta, c\u00f3 b\u1ed1n ph\u00e1p v\u00f4 s\u1edf \u00fay ch\u00ednh nh\u1edd th\u00e0nh t\u1ef1u b\u1ed1n ph\u00e1p n\u00e0y, Nh\u01b0 Lai t\u1ef1 nh\u1eadn cho m\u00ecnh \u0111\u1ecba v\u1ecb Ng\u01b0u V\u01b0\u01a1ng, r\u1ed1ng ti\u1ebfng r\u1ed1ng con s\u1eed t\u1eed trong c\u00e1c h\u1ed9i ch\u00fang v\u00e0 chuy\u1ec3n Ph\u1ea1m lu\u00e2n. Th\u1ebf n\u00e0o l\u00e0 b\u1ed1n?<\/p>\n N\u00e0y Sariputta, Ta th\u1ea5y kh\u00f4ng c\u00f3 l\u00fd do g\u00ec, m\u1ed9t Sa-m\u00f4n, B\u00e0-la-m\u00f4n, ch\u01b0 Thi\u00ean, Ma v\u01b0\u01a1ng, Ph\u1ea1m thi\u00ean hay m\u1ed9t ai \u1edf \u0111\u1eddi c\u00f3 th\u1ec3 ch\u1ec9 tr\u00edch Ta \u0111\u00fang ph\u00e1p r\u1eb1ng: “C\u00e1c ph\u00e1p n\u00e0y ch\u01b0a \u0111\u01b0\u1ee3c ch\u1ee9ng ng\u1ed9 ho\u00e0n to\u00e0n, m\u00e0 qu\u00fd v\u1ecb t\u1ef1 x\u01b0ng \u0111\u00e3 ch\u1ee9ng ng\u1ed9 ho\u00e0n to\u00e0n”. N\u00e0y Sariputta, v\u00ec Ta th\u1ea5y kh\u00f4ng c\u00f3 l\u00fd do g\u00ec nh\u01b0 v\u1eady, n\u00ean Ta s\u1ed1ng \u0111\u1ea1t \u0111\u01b0\u1ee3c an \u1ed5n, \u0111\u1ea1t \u0111\u01b0\u1ee3c kh\u00f4ng s\u1ee3 h\u00e3i, \u0111\u1ea1t \u0111\u01b0\u1ee3c v\u00f4 \u00fay.<\/p>\n N\u00e0y Sariputta, Ta th\u1ea5y kh\u00f4ng c\u00f3 l\u00fd do g\u00ec… c\u00f3 th\u1ec3 ch\u1ec9 tr\u00edch Ta \u0111\u00fang ph\u00e1p r\u1eb1ng: “C\u00e1c l\u1eadu ho\u1eb7c n\u00e0y ch\u01b0a \u0111\u01b0\u1ee3c \u0111o\u1ea1n tr\u1eeb m\u00e0 qu\u00fd v\u1ecb t\u1ef1 x\u01b0ng \u0111\u00e3 \u0111o\u1ea1n tr\u1eeb”. N\u00e0y Sariputta, v\u00ec Ta kh\u00f4ng th\u1ea5y… \u0111\u1ea1t \u0111\u01b0\u1ee3c v\u00f4 \u00fay.<\/p>\n N\u00e0y Sariputta, Ta th\u1ea5y kh\u00f4ng c\u00f3 l\u00fd do g\u00ec… c\u00f3 th\u1ec3 ch\u1ec9 tr\u00edch Ta \u0111\u00fang ph\u00e1p r\u1eb1ng: “Nh\u1eefng ph\u00e1p n\u00e0y \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0 c\u00e1c ch\u01b0\u1edbng ng\u1ea1i ph\u00e1p khi \u0111\u01b0\u1ee3c th\u1ef1c h\u00e0nh th\u1eddi kh\u00f4ng c\u00f3 g\u00ec g\u1ecdi l\u00e0 ch\u01b0\u1edbng ng\u1ea1i ph\u00e1p c\u1ea3”. N\u00e0y Sariputta, v\u00ec Ta kh\u00f4ng th\u1ea5y… \u0111\u1ea1t \u0111\u01b0\u1ee3c v\u00f4 \u00fay.<\/p>\n N\u00e0y Sariputta, Ta th\u1ea5y kh\u00f4ng c\u00f3 l\u00fd do g\u00ec m\u1ed9t Sa-m\u00f4n B\u00e0-la-m\u00f4n, ch\u01b0 Thi\u00ean, Ma v\u01b0\u01a1ng, Ph\u1ea1m thi\u00ean hay m\u1ed9t ai \u1edf \u0111\u1eddi c\u00f3 th\u1ec3 ch\u1ec9 tr\u00edch Ta \u0111\u00fang ph\u00e1p r\u1eb1ng: “Ph\u00e1p do qu\u00fd v\u1ecb thuy\u1ebft gi\u1ea3ng kh\u00f4ng \u0111\u01b0a \u0111\u1ebfn m\u1ee5c ti\u00eau \u0111\u1eb7c bi\u1ec7t, kh\u00f4ng c\u00f3 kh\u1ea3 n\u0103ng h\u01b0\u1edbng th\u01b0\u1ee3ng, kh\u00f4ng c\u00f3 th\u1ec3 d\u1eabn ng\u01b0\u1eddi th\u1ef1c h\u00e0nh \u0111\u1ebfn di\u1ec7t t\u1eadn kh\u1ed5 \u0111au”. N\u00e0y Sariputta, v\u00ec Ta th\u1ea5y kh\u00f4ng c\u00f3 l\u00fd do g\u00ec nh\u01b0 v\u1eady, n\u00ean Ta s\u1ed1ng \u0111\u1ea1t \u0111\u01b0\u1ee3c an \u1ed5n, \u0111\u1ea1t \u0111\u01b0\u1ee3c kh\u00f4ng s\u1ee3 h\u00e3i, \u0111\u1ea1t \u0111\u01b0\u1ee3c v\u00f4 \u00fay.<\/p>\n N\u00e0y Sariputta, c\u00f3 b\u1ed1n ph\u00e1p v\u00f4 s\u1edf \u00fay, ch\u00ednh nh\u1edd th\u00e0nh t\u1ef1u b\u1ed1n ph\u00e1p n\u00e0y, Nh\u01b0 Lai t\u1ef1 nh\u1eadn cho m\u00ecnh \u0111\u1ecba v\u1ecb Ng\u01b0u V\u01b0\u01a1ng, r\u1ed1ng ti\u1ebfng r\u1ed1ng con s\u1eed t\u1eed trong c\u00e1c h\u1ed9i ch\u00fang v\u00e0 chuy\u1ec3n Ph\u1ea1m lu\u00e2n.<\/p>\n N\u00e0y Sariputta, n\u1ebfu ai bi\u1ebft Ta nh\u01b0 v\u1eady… ng\u01b0\u1eddi \u1ea5y s\u1ebd b\u1ecb r\u01a1i v\u00e0o \u0111\u1ecba ng\u1ee5c nh\u01b0 m\u1ed9t g\u00e1nh n\u1eb7ng b\u1ecb qu\u0103ng b\u1ecf m\u1ed9t b\u00ean.<\/p>\n (T\u00e1m h\u1ed9i ch\u00fang)<\/strong><\/p>\n N\u00e0y Sariputta, c\u00f3 t\u00e1m H\u1ed9i ch\u00fang n\u00e0y: H\u1ed9i ch\u00fang S\u00e1t-\u0111\u1ebf-l\u1ecb, H\u1ed9i ch\u00fang B\u00e0-la-m\u00f4n, H\u1ed9i ch\u00fang Gia ch\u1ee7, H\u1ed9i ch\u00fang Sa-m\u00f4n, H\u1ed9i ch\u00fang T\u1ee9 thi\u00ean v\u01b0\u01a1ng, H\u1ed9i ch\u00fang Tam th\u1eadp tam thi\u00ean, H\u1ed9i ch\u00fang M\u00e0ra, H\u1ed9i ch\u00fang Ph\u1ea1m thi\u00ean. N\u00e0y Sariputta, c\u00f3 t\u00e1m H\u1ed9i ch\u00fang n\u00e0y. N\u00e0y Sariputta, Nh\u01b0 Lai th\u00e0nh t\u1ef1u b\u1ed1n ph\u00e1p v\u00f4 s\u1edf \u00fay nh\u01b0 v\u1eady, \u0111\u1ebfn g\u1ea7n v\u00e0 v\u00e0o t\u00e1m H\u1ed9i ch\u00fang n\u00e0y.<\/p>\n N\u00e0y Sariputta, Ta nh\u1edb l\u1ea1i Ta \u0111\u00e3 \u0111\u1ebfn h\u00e0ng tr\u0103m H\u1ed9i ch\u00fang S\u00e1t-\u0111\u1ebf-l\u1ecb. Tuy v\u1eady, tr\u01b0\u1edbc khi Ta ng\u1ed3i xu\u1ed1ng t\u1ea1i ch\u1ed7 \u1ea5y, tr\u01b0\u1edbc khi Ta n\u00f3i chuy\u1ec7n v\u00e0 tr\u01b0\u1edbc khi Ta \u0111\u00e0m lu\u1eadn; n\u00e0y Sariputta, ta th\u1ea5y kh\u00f4ng c\u00f3 l\u00fd do g\u00ec \u0111\u1ec3 ngh\u0129 r\u1eb1ng: “Ch\u1eafc ch\u1eafn s\u1ef1 s\u1ee3 h\u00e3i v\u00e0 run s\u1ee3 s\u1ebd \u0111\u1ebfn \u00e1m \u1ea3nh Ta”. N\u00e0y Sariputta, v\u00ec Ta th\u1ea5y kh\u00f4ng c\u00f3 l\u00fd do g\u00ec nh\u01b0 v\u1eady, n\u00ean Ta s\u1ed1ng \u0111\u1ea1t \u0111\u01b0\u1ee3c an \u1ed5n, \u0111\u1ea1t \u0111\u01b0\u1ee3c kh\u00f4ng s\u1ee3 h\u00e3i, \u0111\u1ea1t \u0111\u01b0\u1ee3c v\u00f4 \u00fay.<\/p>\n N\u00e0y Sariputta, Ta nh\u1edb l\u1ea1i, Ta \u0111\u00e3 \u0111\u1ebfn h\u00e0ng tr\u0103m H\u1ed9i ch\u00fang B\u00e0-la-m\u00f4n… (nh\u01b0 tr\u00ean)… H\u1ed9i ch\u00fang Gia ch\u1ee7… H\u1ed9i ch\u00fang Sa-m\u00f4n… H\u1ed9i ch\u00fang T\u1ee9 thi\u00ean v\u01b0\u01a1ng… H\u1ed9i ch\u00fang Tam th\u1eadp tam thi\u00ean… H\u1ed9i ch\u00fang M\u00e0ra… H\u1ed9i ch\u00fang Ph\u1ea1m thi\u00ean. Tuy v\u1eady, tr\u01b0\u1edbc khi Ta ng\u1ed3i xu\u1ed1ng t\u1ea1i ch\u1ed7 \u1ea5y, tr\u01b0\u1edbc khi Ta n\u00f3i chuy\u1ec7n v\u00e0 tr\u01b0\u1edbc khi Ta \u0111\u00e0m lu\u1eadn, n\u00e0y Sariputta, Ta th\u1ea5y kh\u00f4ng c\u00f3 m\u1ed9t l\u00fd do g\u00ec \u0111\u1ec3 ngh\u0129 r\u1eb1ng: “Ch\u1eafc ch\u1eafn s\u1ef1 s\u1ee3 h\u00e3i v\u00e0 run s\u1ee3 s\u1ebd \u0111\u1ebfn \u00e1m \u1ea3nh Ta”. N\u00e0y Sariputta, v\u00ec Ta th\u1ea5y kh\u00f4ng c\u00f3 l\u00fd do g\u00ec nh\u01b0 v\u1eady, n\u00ean Ta s\u1ed1ng \u0111\u1ea1t \u0111\u01b0\u1ee3c an \u1ed5n, \u0111\u1ea1t \u0111\u01b0\u1ee3c kh\u00f4ng s\u1ee3 h\u00e3i, \u0111\u1ea1t \u0111\u01b0\u1ee3c v\u00f4 \u00fay.<\/p>\n N\u00e0y Sariputta, n\u1ebfu ai bi\u1ebft Ta nh\u01b0 v\u1eady… ng\u01b0\u1eddi \u1ea5y s\u1ebd b\u1ecb r\u01a1i v\u00e0o \u0111\u1ecba ng\u1ee5c, nh\u01b0 m\u1ed9t g\u00e1nh n\u1eb7ng b\u1ecb qu\u0103ng b\u1ecf m\u1ed9t b\u00ean.<\/p>\n (B\u1ed1n lo\u1ea1i sanh)<\/strong><\/p>\n N\u00e0y Sariputta, c\u00f3 b\u1ed1n lo\u1ea1i sanh. Th\u1ebf n\u00e0o l\u00e0 b\u1ed1n? No\u00e3n sanh, thai sanh, th\u1ea5p sanh, h\u00f3a sanh.<\/p>\n N\u00e0y Sariputta, th\u1ebf n\u00e0o l\u00e0 no\u00e3n sanh? N\u00e0y Sariputta, nh\u1eefng lo\u1ea1i ch\u00fang sanh n\u00e0o ph\u00e1 v\u1ecf tr\u1ee9ng, m\u00e0 sanh, n\u00e0y Sariputta nh\u01b0 v\u1eady g\u1ecdi l\u00e0 no\u00e3n sanh. V\u00e0 n\u00e0y Sariputta, th\u1ebf n\u00e0o l\u00e0 thai sanh? N\u00e0y Sariputta, nh\u1eefng lo\u1ea1i ch\u00fang sanh n\u00e0o ph\u00e1 m\u00e0n da m\u1ecfng che ch\u1ed7 k\u00edn m\u00e0 sanh, n\u00e0y Sariputta, nh\u01b0 v\u1eady g\u1ecdi l\u00e0 thai sanh. V\u00e0 n\u00e0y Sariputta, th\u1ebf n\u00e0o l\u00e0 th\u1ea5p sanh? N\u00e0y Sariputta, nh\u1eefng lo\u1ea1i ch\u00fang sanh n\u00e0o sanh ra t\u1eeb c\u00e1 th\u00fai, t\u1eeb x\u00e1c ch\u1ebft th\u00fai, t\u1eeb ch\u00e1o c\u01a1m th\u00fai, hay trong h\u1ed3 n\u01b0\u1edbc d\u01a1 hay trong ao n\u01b0\u1edbc nh\u1edbp. N\u00e0y Sariputta, nh\u01b0 v\u1eady g\u1ecdi l\u00e0 th\u1ea5p sanh. V\u00e0 n\u00e0y Sariputta, th\u1ebf n\u00e0o l\u00e0 h\u00f3a sanh? Ch\u01b0 Thi\u00ean, c\u00e1c ch\u00fang sanh \u1edf \u0111\u1ecba ng\u1ee5c, m\u1ed9t s\u1ed1 thu\u1ed9c lo\u00e0i ng\u01b0\u1eddi v\u00e0 m\u1ed9t s\u1ed1 thu\u1ed9c \u0111\u1ecda x\u1ee9. N\u00e0y Sariputta, nh\u01b0 v\u1eady g\u1ecdi l\u00e0 h\u00f3a sanh.<\/p>\n N\u00e0y Sariputta c\u00f3 b\u1ed1n lo\u1ea1i sanh nh\u01b0 v\u1eady. N\u00e0y Sariputta, n\u1ebfu ai bi\u1ebft Ta nh\u01b0 v\u1eady… ng\u01b0\u1eddi \u1ea5y s\u1ebd b\u1ecb r\u01a1i v\u00e0o \u0111\u1ecba ng\u1ee5c, nh\u01b0 m\u1ed9t g\u00e1nh n\u1eb7ng b\u1ecb qu\u0103ng b\u1ecf m\u1ed9t b\u00ean.<\/p>\n (N\u0103m sanh th\u00fa v\u00e0 Ni\u1ebft b\u00e0n)<\/strong><\/p>\n N\u00e0y Sariputta, c\u00f3 n\u0103m lo\u1ea1i sanh th\u00fa n\u00e0y. Th\u1ebf n\u00e0o l\u00e0 n\u0103m? \u00d0\u1ecba ng\u1ee5c, b\u00e0ng sanh, ng\u1ea1 qu\u1ef7, lo\u00e0i Ng\u01b0\u1eddi, ch\u01b0 Thi\u00ean.<\/p>\n (1) N\u00e0y Sariputta, Ta tu\u1ec7 tri \u0111\u1ecba ng\u1ee5c, con \u0111\u01b0\u1eddng \u0111\u01b0a \u0111\u1ebfn \u0111\u1ecba ng\u1ee5c v\u00e0 h\u00e0nh l\u1ed9 \u0111\u01b0a \u0111\u1ebfn \u0111\u1ecba ng\u1ee5c. T\u00f9y theo h\u1ea1nh nghi\u1ec7p, sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, ph\u1ea3i sanh v\u00e0o c\u00f5i d\u1eef, \u00e1c th\u00fa, \u0111\u1ecda x\u1ee9, \u0111\u1ecba ng\u1ee5c, s\u1ef1 vi\u1ec7c n\u00e0y ta c\u0169ng tu\u1ec7 tri.<\/p>\n (2) V\u00e0 n\u00e0y Sariputta, Ta tu\u1ec7 tri b\u00e0ng sanh, con \u0111\u01b0\u1eddng \u0111\u01b0a \u0111\u1ebfn b\u00e0ng sanh v\u00e0 h\u00e0nh l\u1ed9 \u0111\u01b0a \u0111\u1ebfn b\u00e0ng sanh. T\u00f9y theo h\u1ea1nh nghi\u1ec7p, sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, ph\u1ea3i sanh v\u00e0o b\u00e0ng sanh, s\u1ef1 vi\u1ec7c n\u00e0y Ta c\u0169ng tu\u1ec7 tri.<\/p>\n (3) V\u00e0 n\u00e0y Sariputta, Ta tu\u1ec7 tri ng\u1ea1 qu\u1ef7, con \u0111\u01b0\u1eddng \u0111\u01b0a \u0111\u1ebfn ng\u1ea1 qu\u1ef7 v\u00e0 h\u00e0nh l\u1ed9 \u0111\u01b0a \u0111\u1ebfn ng\u1ea1 qu\u1ef7. T\u00f9y theo h\u00e0nh nghi\u1ec7p, sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, ph\u1ea3i sanh v\u00e0o ng\u1ea1 qu\u1ef7, s\u1ef1 vi\u1ec7c n\u00e0y Ta c\u0169ng tu\u1ec7 tri.<\/p>\n (4) V\u00e0 n\u00e0y Sariputta, Ta c\u0169ng tu\u1ec7 tri lo\u00e0i Ng\u01b0\u1eddi, con \u0111\u01b0\u1eddng \u0111\u01b0a \u0111\u1ebfn th\u1ebf gi\u1edbi lo\u00e0i Ng\u01b0\u1eddi v\u00e0 h\u00e0nh l\u1ed9 \u0111\u01b0a \u0111\u1ebfn th\u1ebf gi\u1edbi lo\u00e0i Ng\u01b0\u1eddi. T\u00f9y theo h\u00e0nh nghi\u1ec7p, sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, sanh v\u00e0o lo\u00e0i Ng\u01b0\u1eddi, s\u1ef1 vi\u1ec7c n\u00e0y Ta c\u0169ng tu\u1ec7 tri.<\/p>\n (5) V\u00e0 n\u00e0y Sariputta, Ta c\u0169ng tu\u1ec7 tri ch\u01b0 Thi\u00ean, con \u0111\u01b0\u1eddng \u0111\u01b0a \u0111\u1ebfn Thi\u00ean gi\u1edbi v\u00e0 h\u00e0nh l\u1ed9 \u0111\u01b0a \u0111\u1ebfn Thi\u00ean gi\u1edbi. T\u00f9y theo h\u00e0nh nghi\u1ec7p, sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, sanh v\u00e0o thi\u1ec7n th\u00fa, Thi\u00ean gi\u1edbi, th\u1ebf gi\u1edbi n\u00e0y, s\u1ef1 vi\u1ec7c n\u00e0y Ta c\u0169ng tu\u1ec7 tri.<\/p>\n V\u00e0 n\u00e0y Sariputta, Ta c\u0169ng tu\u1ec7 tri Ni\u1ebft-b\u00e0n, con \u0111\u01b0\u1eddng \u0111\u01b0a \u0111\u1ebfn Ni\u1ebft-b\u00e0n v\u00e0 h\u00e0nh l\u1ed9 \u0111\u01b0a \u0111\u1ebfn Ni\u1ebft-b\u00e0n. T\u00f9y theo h\u00e0nh nghi\u1ec7p, do \u0111o\u1ea1n tr\u1eeb c\u00e1c l\u1eadu ho\u1eb7c, sau khi t\u1ef1 m\u00ecnh v\u1edbi th\u1eafng tr\u00ed, ch\u1ee9ng ng\u1ed9, ch\u1ee9ng \u0111\u1ea1t v\u00e0 an tr\u00fa ngay trong hi\u1ec7n t\u1ea1i v\u00f4 l\u1eadu t\u00e2m gi\u1ea3i tho\u00e1t, tu\u1ec7 gi\u1ea3i tho\u00e1t, s\u1ef1 vi\u1ec7c n\u00e0y, Ta c\u0169ng tu\u1ec7 tri.<\/p>\n (1) N\u00e0y Sariputta, \u1edf \u0111\u00e2y, v\u1edbi t\u00e2m c\u1ee7a Ta, Ta tu\u1ec7 tri t\u00e2m c\u1ee7a m\u1ed9t s\u1ed1 ng\u01b0\u1eddi. Do h\u00e0nh nghi\u1ec7p c\u1ee7a ng\u01b0\u1eddi n\u00e0y nh\u01b0 v\u1eady, c\u1eed ch\u1ec9 nh\u01b0 v\u1eady, b\u01b0\u1edbc v\u00e0o \u0111\u1ea1o l\u1ed9 nh\u01b0 v\u1eady, sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung s\u1ebd sanh v\u00e0o c\u00f5i d\u1eef, \u00e1c th\u00fa, \u0111\u1ecda x\u1ee9, \u0111\u1ecba ng\u1ee5c nh\u01b0 v\u1eady. Sau m\u1ed9t th\u1eddi gian, v\u1edbi thi\u00ean nh\u00e3n thanh t\u1ecbnh, si\u00eau nh\u00e2n, Ta th\u1ea5y ng\u01b0\u1eddi \u1ea5y, sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung sanh v\u00e0o c\u00f5i d\u1eef, \u00e1c th\u00fa, \u0111\u1ecda x\u1ee9, \u0111\u1ecba ng\u1ee5c, ph\u1ea3i c\u1ea3m th\u1ecd nh\u1eefng c\u1ea3m gi\u00e1c c\u1ef1c kh\u1ed5, th\u1ed1ng kh\u1ed5, kh\u1ed1c li\u1ec7t. N\u00e0y Sariputta, c\u0169ng nh\u01b0 c\u00f3 m\u1ed9t h\u1ed1 than s\u00e2u h\u01a1n th\u00e2n ng\u01b0\u1eddi, \u0111\u1ea7y vun than h\u1eebng, kh\u00f4ng c\u00f3 l\u1eeda ng\u1ecdn, kh\u00f4ng c\u00f3 kh\u00f3i, v\u00e0 m\u1ed9t ng\u01b0\u1eddi \u0111i \u0111\u1ebfn, b\u1ecb n\u00f3ng b\u1ee9c \u00e1p \u0111\u1ea3o, b\u1ecb n\u00f3ng b\u1ee9c h\u00e0nh h\u1ea1, m\u1ec7t m\u1ecfi kh\u00f4 c\u1ed5, \u0111\u1eafng h\u1ecdng, kh\u00e1t n\u01b0\u1edbc, v\u00e0 \u0111i th\u1eb3ng \u0111\u1ebfn h\u1ed1 than \u1ea5y ch\u1ec9 b\u1eb1ng m\u1ed9t con \u0111\u01b0\u1eddng. M\u1ed9t ng\u01b0\u1eddi c\u00f3 m\u1eaft th\u1ea5y ng\u01b0\u1eddi \u1ea5y, c\u00f3 th\u1ec3 n\u00f3i: “H\u00e0nh nghi\u1ec7p c\u1ee7a ng\u01b0\u1eddi n\u00e0y nh\u01b0 v\u1eady, c\u1eed ch\u1ec9 nh\u01b0 v\u1eady, b\u01b0\u1edbc v\u00e0o \u0111\u1ea1o l\u1ed9 nh\u01b0 v\u1eady, s\u1ebd \u0111i \u0111\u1ebfn h\u1ed1 than kia”. Sau m\u1ed9t th\u1eddi gian, ng\u01b0\u1eddi \u1ea5y s\u1ebd th\u1ea5y ng\u01b0\u1eddi kia r\u01a1i v\u00e0o h\u1ed1 than \u1ea5y v\u00e0 ph\u1ea3i c\u1ea3m th\u1ecd nh\u1eefng c\u1ea3m gi\u00e1c c\u1ef1c kh\u1ed5, th\u1ed1ng kh\u1ed5, kh\u1ed1c li\u1ec7t. N\u00e0y Sariputta, c\u0169ng v\u1eady, \u1edf \u0111\u00e2y v\u1edbi t\u00e2m c\u1ee7a Ta, Ta tu\u1ec7 tri t\u00e2m c\u1ee7a m\u1ed9t s\u1ed1 ng\u01b0\u1eddi: “H\u00e0nh nghi\u1ec7p c\u1ee7a ng\u01b0\u1eddi n\u00e0y nh\u01b0 v\u1eady, c\u1eed ch\u1ec9 nh\u01b0 v\u1eady, b\u01b0\u1edbc v\u00e0o \u0111\u1ea1o l\u1ed9 nh\u01b0 v\u1eady, sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung s\u1ebd sanh v\u00e0o c\u00f5i d\u1eef, \u00e1c th\u00fa, \u0111\u1ecda x\u1ee9, \u0111\u1ecba ng\u1ee5c nh\u01b0 v\u1eady”. Sau m\u1ed9t th\u1eddi gian, v\u1edbi thi\u00ean nh\u00e3n thanh t\u1ecbnh si\u00eau nh\u00e2n, Ta th\u1ea5y ng\u01b0\u1eddi \u1ea5y sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, sanh v\u00e0o c\u00f5i d\u1eef, \u00e1c th\u00fa, \u0111\u1ecda x\u1ee9, \u0111\u1ecba ng\u1ee5c, ph\u1ea3i c\u1ea3m th\u1ecd nh\u1eefng c\u1ea3m gi\u00e1c c\u1ef1c kh\u1ed5, th\u1ed1ng kh\u1ed5, kh\u1ed1c li\u1ec7t.<\/p>\n (2) N\u00e0y Sariputta, \u1edf \u0111\u00e2y v\u1edbi t\u00e2m c\u1ee7a Ta, Ta tu\u1ec7 tri t\u00e2m c\u1ee7a m\u1ed9t s\u1ed1 ng\u01b0\u1eddi: “H\u00e0nh nghi\u1ec7p c\u1ee7a ng\u01b0\u1eddi n\u00e0y nh\u01b0 v\u1eady, c\u1eed ch\u1ec9 nh\u01b0 v\u1eady, b\u01b0\u1edbc v\u00e0o \u0111\u1ea1o l\u1ed9 nh\u01b0 v\u1eady, sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, s\u1ebd sanh v\u00e0o b\u00e0ng sanh”. Sau m\u1ed9t th\u1eddi gian, v\u1edbi thi\u00ean nh\u00e3n thanh t\u1ecbnh si\u00eau nh\u00e2n, Ta th\u1ea5y k\u1ebb \u1ea5y sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, sanh v\u00e0o b\u00e0ng sanh, ph\u1ea3i c\u1ea3m th\u1ecd nh\u1eefng c\u1ea3m gi\u00e1c c\u1ef1c kh\u1ed5, th\u1ed1ng kh\u1ed5, kh\u1ed1c li\u1ec7t. N\u00e0y Sariputta, c\u0169ng nh\u01b0 c\u00f3 m\u1ed9t h\u1ed1 ph\u00e2n, s\u00e2u h\u01a1n th\u00e2n ng\u01b0\u1eddi, \u0111\u1ea7y nh\u1eefng ph\u1ea9n u\u1ebf, v\u00e0 m\u1ed9t ng\u01b0\u1eddi \u0111i \u0111\u1ebfn, b\u1ecb n\u00f3ng b\u1ee9c \u00e1p \u0111\u1ea3o, b\u1ecb n\u00f3ng b\u1ee9c h\u00e0nh h\u1ea1, m\u1ec7t m\u1ecfi, kh\u00f4 c\u1ed5, \u0111\u1eafng h\u1ecdng, kh\u00e1t n\u01b0\u1edbc v\u00e0 \u0111i th\u1eb3ng \u0111\u1ebfn h\u1ed1 ph\u00e2n \u1ea5y ch\u1ec9 b\u1eb1ng m\u1ed9t con \u0111\u01b0\u1eddng. M\u1ed9t ng\u01b0\u1eddi c\u00f3 m\u1eaft th\u1ea5y ng\u01b0\u1eddi \u1ea5y c\u00f3 th\u1ec3 n\u00f3i: “H\u00e0nh nghi\u1ec7p c\u1ee7a ng\u01b0\u1eddi n\u00e0y nh\u01b0 v\u1eady, c\u1eed ch\u1ec9 nh\u01b0 v\u1eady v\u00e0 b\u01b0\u1edbc v\u00e0o \u0111\u1ea1o l\u1ed9 nh\u01b0 v\u1eady, s\u1ebd \u0111i \u0111\u1ebfn h\u1ed1 ph\u00e2n \u1ea5y”. Sau m\u1ed9t th\u1eddi gian, ng\u01b0\u1eddi \u1ea5y s\u1ebd th\u1ea5y ng\u01b0\u1eddi kia r\u01a1i v\u00e0o h\u1ed1 ph\u00e2n \u1ea5y v\u00e0 ph\u1ea3i c\u1ea3m th\u1ecd nh\u1eefng c\u1ea3m gi\u00e1c c\u1ef1c kh\u1ed5, th\u1ed1ng kh\u1ed5, kh\u1ed1c li\u1ec7t. N\u00e0y Sariputta, c\u0169ng v\u1eady, \u1edf \u0111\u00e2y v\u1edbi t\u00e2m c\u1ee7a Ta… (nh\u01b0 tr\u00ean)… th\u1ed1ng kh\u1ed5, kh\u1ed1c li\u1ec7t.<\/p>\n (3) N\u00e0y Sariputta, \u1edf \u0111\u00e2y v\u1edbi t\u00e2m c\u1ee7a Ta, Ta tu\u1ec7 tri t\u00e2m c\u1ee7a m\u1ed9t s\u1ed1 ng\u01b0\u1eddi “H\u00e0nh nghi\u1ec7p c\u1ee7a ng\u01b0\u1eddi n\u00e0y nh\u01b0 v\u1eady, c\u1eed ch\u1ec9 nh\u01b0 v\u1eady… sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung s\u1ebd sanh v\u00e0o ng\u1ea1 qu\u1ef7, ph\u1ea3i c\u1ea3m th\u1ecd nh\u1eefng c\u1ea3m gi\u00e1c c\u1ef1c kh\u1ed5, th\u1ed1ng kh\u1ed5, kh\u1ed1c li\u1ec7t”. N\u00e0y Sariputta, c\u0169ng nh\u01b0 c\u00f3 m\u1ed9t c\u00e2y s\u1ed1ng tr\u00ean mi\u1ebfng \u0111\u1ea5t kh\u00f4ng b\u1eb1ng ph\u1eb3ng, v\u1edbi l\u00e1 th\u01b0a th\u1edbt, v\u1edbi b\u00f3ng che t\u1eebng \u0111\u00e1m l\u01b0a th\u01b0a. V\u00e0 m\u1ed9t ng\u01b0\u1eddi \u0111i \u0111\u1ebfn b\u1ecb n\u00f3ng b\u1ee9c \u00e1p \u0111\u1ea3o, b\u1ecb n\u00f3ng b\u1ee9c h\u00e0nh h\u1ea1, m\u1ec7t m\u1ecfi, kh\u00f4 c\u1ed5, \u0111\u1eafng h\u1ecdng, kh\u00e1t n\u01b0\u1edbc v\u00e0 \u0111i th\u1eb3ng \u0111\u1ebfn c\u00e2y \u1ea5y ch\u1ec9 b\u1eb1ng m\u1ed9t con \u0111\u01b0\u1eddng. M\u1ed9t ng\u01b0\u1eddi c\u00f3 m\u1eaft th\u1ea5y ng\u01b0\u1eddi \u1ea5y c\u00f3 th\u1ec3 n\u00f3i: “H\u00e0nh nghi\u1ec7p c\u1ee7a ng\u01b0\u1eddi n\u00e0y nh\u01b0 v\u1eady, c\u1eed ch\u1ec9 nh\u01b0 v\u1eady v\u00e0 b\u01b0\u1edbc v\u00e0o \u0111\u1ea1o l\u1ed9 nh\u01b0 v\u1eady, s\u1ebd \u0111i \u0111\u1ebfn c\u00e2y \u1ea5y”. Sau m\u1ed9t th\u1eddi gian, ng\u01b0\u1eddi \u1ea5y s\u1ebd th\u1ea5y ng\u01b0\u1eddi kia ng\u1ed3i hay n\u1eb1m d\u01b0\u1edbi b\u00f3ng c\u00e2y \u1ea5y v\u00e0 ph\u1ea3i c\u1ea3m th\u1ecd nh\u1eefng c\u1ea3m gi\u00e1c c\u1ef1c kh\u1ed5, th\u1ed1ng kh\u1ed5, kh\u1ed1c li\u1ec7t. N\u00e0y Sariputta, c\u0169ng v\u1eady \u1edf \u0111\u00e2y v\u1edbi t\u00e2m c\u1ee7a Ta… (nh\u01b0 tr\u00ean)… th\u1ed1ng kh\u1ed5, kh\u1ed1c li\u1ec7t.<\/p>\n (4) N\u00e0y Sariputta, \u1edf \u0111\u00e2y v\u1edbi t\u00e2m c\u1ee7a Ta, Ta bi\u1ebft t\u00e2m c\u1ee7a m\u1ed9t s\u1ed1 ng\u01b0\u1eddi: “H\u00e0nh nghi\u1ec7p c\u1ee7a ng\u01b0\u1eddi n\u00e0y nh\u01b0 v\u1eady, c\u1eed ch\u1ec9 nh\u01b0 v\u1eady… sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, s\u1ebd sanh v\u00e0o lo\u00e0i ng\u01b0\u1eddi”. Sau m\u1ed9t th\u1eddi gian… Ta th\u1ea5y ng\u01b0\u1eddi \u1ea5y sanh v\u00e0o lo\u00e0i ng\u01b0\u1eddi, v\u00e0 c\u1ea3m th\u1ecd \u0111\u01b0\u1ee3c nhi\u1ec1u c\u1ea3m gi\u00e1c l\u1ea1c th\u1ecd. N\u00e0y Sariputta, c\u0169ng nh\u01b0 c\u00f3 m\u1ed9t c\u00e2y s\u1ed1ng tr\u00ean mi\u1ebfng \u0111\u1ea5t b\u1eb1ng ph\u1eb3ng v\u1edbi l\u00e1 sum s\u00ea, v\u1edbi b\u00f3ng c\u00e2y r\u1eadm r\u1ea1p. V\u00e0 m\u1ed9t ng\u01b0\u1eddi \u0111i \u0111\u1ebfn, b\u1ecb n\u00f3ng b\u1ee9c \u00e1p \u0111\u1ea3o, b\u1ecb n\u00f3ng b\u1ee9c h\u00e0nh h\u1ea1, m\u1ec7t m\u1ecfi, kh\u00f4 c\u1ed5, \u0111\u1eafng h\u1ecdng, kh\u00e1t n\u01b0\u1edbc v\u00e0 \u0111i th\u1eb3ng \u0111\u1ebfn c\u00e2y \u1ea5y ch\u1ec9 b\u1eb1ng m\u1ed9t con \u0111\u01b0\u1eddng. M\u1ed9t ng\u01b0\u1eddi c\u00f3 m\u1eaft th\u1ea5y ng\u01b0\u1eddi \u1ea5y c\u00f3 th\u1ec3 n\u00f3i: “H\u00e0nh nghi\u1ec7p c\u1ee7a ng\u01b0\u1eddi n\u00e0y nh\u01b0 v\u1eady, c\u1eed ch\u1ec9 c\u1ee7a ng\u01b0\u1eddi n\u00e0y nh\u01b0 v\u1eady v\u00e0 b\u01b0\u1edbc v\u00e0o \u0111\u1ea1o l\u1ed9 nh\u01b0 v\u1eady, s\u1ebd \u0111i \u0111\u1ebfn c\u00e2y \u1ea5y”. Sau m\u1ed9t th\u1eddi gian, ng\u01b0\u1eddi \u1ea5y s\u1ebd th\u1ea5y ng\u01b0\u1eddi kia, ng\u1ed3i hay n\u1eb1m d\u01b0\u1edbi b\u00f3ng c\u00e2y \u1ea5y v\u00e0 c\u1ea3m th\u1ecd \u0111\u01b0\u1ee3c nhi\u1ec1u c\u1ea3m gi\u00e1c l\u1ea1c th\u1ecd. N\u00e0y Sariputta, c\u0169ng v\u1eady, \u1edf \u0111\u00e2y, v\u1edbi t\u00e2m c\u1ee7a Ta… \u0111\u01b0\u1ee3c nhi\u1ec1u c\u1ea3m gi\u00e1c l\u1ea1c th\u1ecd.<\/p>\n (5) N\u00e0y Sariputta, \u1edf \u0111\u00e2y v\u1edbi t\u00e2m c\u1ee7a Ta, Ta tu\u1ec7 tri t\u00e2m c\u1ee7a m\u1ed9t s\u1ed1 ng\u01b0\u1eddi: “H\u00e0nh nghi\u1ec7p c\u1ee7a ng\u01b0\u1eddi n\u00e0y nh\u01b0 v\u1eady, c\u1eed ch\u1ec9 nh\u01b0 v\u1eady… sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung s\u1ebd sanh v\u00e0o thi\u1ec7n th\u00fa, Thi\u00ean gi\u1edbi, c\u00f5i \u0111\u1eddi n\u00e0y”. Sau m\u1ed9t th\u1eddi gian… Ta th\u1ea5y ng\u01b0\u1eddi \u1ea5y sanh v\u00e0o thi\u1ec7n th\u00fa, Thi\u00ean gi\u1edbi, c\u00f5i \u0111\u1eddi n\u00e0y v\u00e0 c\u1ea3m th\u1ecd nh\u1eefng c\u1ea3m gi\u00e1c c\u1ef1c l\u1ea1c. N\u00e0y Sariputta, gi\u1ed1ng nh\u01b0 m\u1ed9t ng\u00f4i l\u1ea7u, c\u00f3 g\u00e1c nh\u1ecdn, c\u00f3 t\u00f4 v\u00f4i c\u1ea3 trong l\u1eabn ngo\u00e0i, \u0111\u01b0\u1ee3c che gi\u00f3, c\u00f3 then ch\u1ed1t \u0111\u00f3ng l\u1ea1i v\u00e0 c\u00f3 c\u00e1c c\u1eeda s\u1ed5 kh\u00e9p k\u00edn. T\u1ea1i \u0111\u00e2y c\u00f3 m\u1ed9t s\u00e0ng t\u1ecda, tr\u1ea3i n\u1ec7m l\u00f4ng d\u00e0i, tr\u1ea3i n\u1ec7m m\u00e0u tr\u1eafng, tr\u1ea3i n\u1ec7m b\u00f4ng c\u00f3 th\u00eau hoa, tr\u1ea3i n\u1ec7m b\u1eb1ng da s\u01a1n d\u01b0\u01a1ng g\u1ecdi l\u00e0 kadali, c\u00f3 n\u1ec7m v\u1edbi khu\u00f4n m\u00e0u treo ph\u00eda tr\u00ean, c\u00f3 g\u1ed1i d\u00e0i m\u00e0u \u0111\u1ecf c\u1ea3 hai \u0111\u1ea7u. V\u00e0 m\u1ed9t ng\u01b0\u1eddi \u0111i \u0111\u1ebfn, b\u1ecb n\u00f3ng b\u1ee9c \u00e1p \u0111\u1ea3o, b\u1ecb n\u00f3ng b\u1ee9c h\u00e0nh h\u1ea1, m\u1ec7t m\u1ecfi, kh\u00f4 c\u1ed5, \u0111\u1eafng h\u1ecdng, kh\u00e1t n\u01b0\u1edbc v\u00e0 \u0111i th\u1eb3ng \u0111\u1ebfn ng\u00f4i l\u1ea7u \u1ea5y. M\u1ed9t ng\u01b0\u1eddi c\u00f3 m\u1eaft th\u1ea5y ng\u01b0\u1eddi \u1ea5y c\u00f3 th\u1ec3 n\u00f3i: “H\u00e0nh nghi\u1ec7p c\u1ee7a ng\u01b0\u1eddi n\u00e0y nh\u01b0 v\u1eady, c\u1eed ch\u1ec9 nh\u01b0 v\u1eady, v\u00e0 b\u01b0\u1edbc v\u00e0o \u0111\u1ea1o l\u1ed9 nh\u01b0 v\u1eady, s\u1ebd \u0111i \u0111\u1ebfn ng\u00f4i l\u1ea7u \u1ea5y”. Sau m\u1ed9t th\u1eddi gian, ng\u01b0\u1eddi \u1ea5y s\u1ebd th\u1ea5y ng\u01b0\u1eddi kia ng\u1ed3i hay n\u1eb1m trong ng\u00f4i l\u1ea7u \u1ea5y, trong g\u00e1c nh\u1ecdn \u1ea5y, tr\u00ean s\u00e0ng t\u1ecda \u1ea5y v\u00e0 c\u1ea3m th\u1ecd \u0111\u01b0\u1ee3c nhi\u1ec1u c\u1ea3m th\u1ecd c\u1ef1c l\u1ea1c. N\u00e0y Sariputta, c\u0169ng v\u1eady, \u1edf \u0111\u00e2y v\u1edbi t\u00e2m c\u1ee7a Ta… \u0111\u01b0\u1ee3c nhi\u1ec1u c\u1ea3m gi\u00e1c l\u1ea1c th\u1ecd.<\/p>\n (6) N\u00e0y Sariputta, \u1edf \u0111\u00e2y v\u1edbi t\u00e2m c\u1ee7a Ta, Ta tu\u1ec7 tri t\u00e2m c\u1ee7a m\u1ed9t s\u1ed1 ng\u01b0\u1eddi: “H\u00e0nh nghi\u1ec7p c\u1ee7a ng\u01b0\u1eddi n\u00e0y nh\u01b0 v\u1eady, c\u1eed ch\u1ec9 nh\u01b0 v\u1eady, b\u01b0\u1edbc v\u00e0o \u0111\u1ea1o l\u1ed9 nh\u01b0 v\u1eady, s\u1ebd \u0111o\u1ea1n tr\u1eeb 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 trong hi\u1ec7n t\u1ea1i v\u00f4 l\u1eadu t\u00e2m gi\u1ea3i tho\u00e1t, tu\u1ec7 gi\u1ea3i tho\u00e1t nh\u01b0 v\u1eady”. Sau m\u1ed9t th\u1eddi gian, Ta th\u1ea5y v\u1ecb \u1ea5y \u0111o\u1ea1n tr\u1eeb 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 trong hi\u1ec7n t\u1ea1i v\u00f4 l\u1eadu t\u00e2m gi\u1ea3i tho\u00e1t, tu\u1ec7 gi\u1ea3i tho\u00e1t, c\u1ea3m th\u1ecd nh\u1eefng c\u1ea3m gi\u00e1c c\u1ef1c l\u1ea1c. N\u00e0y Sariputta, gi\u1ed1ng nh\u01b0 m\u1ed9t h\u1ed3 sen c\u00f3 n\u01b0\u1edbc trong, c\u00f3 n\u01b0\u1edbc ng\u1ecdt, c\u00f3 n\u01b0\u1edbc m\u00e1t, c\u00f3 n\u01b0\u1edbc trong s\u00e1ng, c\u00f3 b\u1edd h\u1ed3 kh\u00e9o s\u1eafp \u0111\u1eb7t, \u0111\u1eb9p \u0111\u1ebd, v\u00e0 kh\u00f4ng xa h\u1ed3 \u1ea5y c\u00f3 khu r\u1eebng r\u1eadm r\u1ea1p. M\u1ed9t ng\u01b0\u1eddi \u0111i \u0111\u1ebfn, b\u1ecb n\u00f3ng b\u1ee9c \u00e1p \u0111\u1ea3o, b\u1ecb n\u00f3ng b\u1ee9c h\u00e0nh h\u1ea1, m\u1ec7t m\u1ecfi, kh\u00f4 c\u1ed5, \u0111\u1eafng h\u1ecdng, kh\u00e1t n\u01b0\u1edbc v\u00e0 \u0111i th\u1eb3ng \u0111\u1ebfn h\u1ed3 sen \u1ea5y. M\u1ed9t ng\u01b0\u1eddi c\u00f3 m\u1eaft th\u1ea5y ng\u01b0\u1eddi \u1ea5y c\u00f3 th\u1ec3 n\u00f3i: “H\u00e0nh nghi\u1ec7p c\u1ee7a ng\u01b0\u1eddi n\u00e0y nh\u01b0 v\u1eady, c\u1eed ch\u1ec9 nh\u01b0 v\u1eady, v\u00e0 b\u01b0\u1edbc v\u00e0o \u0111\u1ea1o l\u1ed9 nh\u01b0 v\u1eady, s\u1ebd \u0111i \u0111\u1ebfn h\u1ed3 sen \u1ea5y”. Sau m\u1ed9t th\u1eddi gian, ng\u01b0\u1eddi \u1ea5y s\u1ebd th\u1ea5y ng\u01b0\u1eddi kia, sau khi t\u1ea9m m\u00ecnh v\u00e0o h\u1ed3 sen \u1ea5y, sau khi t\u1eafm r\u1eeda, u\u1ed1ng n\u01b0\u1edbc v\u00e0 l\u00e0m cho d\u1ecbu b\u1edbt m\u1ecdi \u01b0u t\u01b0, m\u1ec7t m\u1ecfi, phi\u1ec1n n\u00e3o, sau khi ra kh\u1ecfi h\u1ed3 li\u1ec1n qua ng\u1ed3i hay n\u1eb1m trong r\u1eebng c\u00e2y r\u1eadm r\u1ea1p \u1ea5y v\u00e0 c\u1ea3m th\u1ecd nh\u1eefng c\u1ea3m gi\u00e1c c\u1ef1c l\u1ea1c. C\u0169ng v\u1eady, n\u00e0y Sariputta, \u1edf \u0111\u00e2y v\u1edbi t\u00e2m c\u1ee7a Ta, Ta tu\u1ec7 tri t\u00e2m c\u1ee7a m\u1ed9t s\u1ed1 ng\u01b0\u1eddi: “H\u00e0nh nghi\u1ec7p c\u1ee7a ng\u01b0\u1eddi n\u00e0y nh\u01b0 v\u1eady, c\u1eed ch\u1ec9 nh\u01b0 v\u1eady, b\u01b0\u1edbc v\u00e0o \u0111\u1ea1o l\u1ed9 nh\u01b0 v\u1eady, s\u1ebd \u0111o\u1ea1n tr\u1eeb 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 trong hi\u1ec7n t\u1ea1i v\u00f4 l\u1eadu t\u00e2m gi\u1ea3i tho\u00e1t, tu\u1ec7 gi\u1ea3i tho\u00e1t nh\u01b0 v\u1eady”. Sau m\u1ed9t th\u1eddi gian, Ta th\u1ea5y v\u1ecb \u1ea5y \u0111o\u1ea1n tr\u1eeb 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 trong hi\u1ec7n t\u1ea1i v\u00f4 l\u1eadu t\u00e2m gi\u1ea3i tho\u00e1t, tu\u1ec7 gi\u1ea3i tho\u00e1t, c\u1ea3m th\u1ecd nh\u1eefng c\u1ea3m gi\u00e1c c\u1ef1c l\u1ea1c.<\/p>\n N\u00e0y Sariputta, n\u0103m lo\u1ea1i n\u00e0y l\u00e0 n\u0103m sanh th\u00fa. N\u00e0y Sariputta, c\u00f3 ai bi\u1ebft Ta nh\u01b0 v\u1eady, th\u1ea5y Ta nh\u01b0 v\u1eady, v\u00e0 n\u00f3i: “Sa-m\u00f4n Gotama kh\u00f4ng c\u00f3 ph\u00e1p Th\u01b0\u1ee3ng nh\u00e2n, kh\u00f4ng c\u00f3 tri ki\u1ebfn th\u00f9 th\u1eafng x\u1ee9ng \u0111\u00e1ng b\u1eadc Th\u00e1nh. Sa-m\u00f4n Gotama thuy\u1ebft ph\u00e1p, ph\u00e1p \u1ea5y t\u1ef1 m\u00ecnh t\u1ea1o ra, do suy lu\u1eadn t\u00e1c th\u00e0nh, t\u00f9y thu\u1ed9c tr\u1eafc nghi\u1ec7m”. N\u00e0y Sariputta, n\u1ebfu ng\u01b0\u1eddi \u1ea5y kh\u00f4ng t\u1eeb b\u1ecf l\u1eddi n\u00f3i \u1ea5y, kh\u00f4ng t\u1eeb b\u1ecf t\u00e2m \u1ea5y, kh\u00f4ng \u0111o\u1ea1n tr\u1eeb t\u00e0 ki\u1ebfn \u1ea5y, th\u00ec ng\u01b0\u1eddi \u1ea5y s\u1ebd b\u1ecb r\u01a1i v\u00e0o \u0111\u1ecba ng\u1ee5c nh\u01b0 m\u1ed9t g\u00e1nh n\u1eb7ng b\u1ecb qu\u0103ng b\u1ecf m\u1ed9t b\u00ean. N\u00e0y Sariputta, T\u1ef7-kheo th\u00e0nh t\u1ef1u gi\u1edbi h\u1ea1nh, th\u00e0nh t\u1ef1u thi\u1ec1n \u0111\u1ecbnh, th\u00e0nh t\u1ef1u tr\u00ed tu\u1ec7, c\u00f3 th\u1ec3 ch\u1ee9ng \u0111\u01b0\u1ee3c ch\u00e1nh tr\u00ed ngay trong hi\u1ec7n t\u1ea1i. N\u00e0y Sariputta, Ta n\u00f3i nh\u01b0 v\u1eady l\u00e0 s\u1ef1 th\u00e0nh t\u1ef1u nh\u01b0 v\u1eady. N\u1ebfu ng\u01b0\u1eddi \u1ea5y kh\u00f4ng t\u1eeb b\u1ecf l\u1eddi n\u00f3i \u1ea5y, kh\u00f4ng t\u1eeb b\u1ecf t\u00e2m \u1ea5y, kh\u00f4ng \u0111o\u1ea1n tr\u1eeb t\u00e0 ki\u1ebfn \u1ea5y, th\u00ec ng\u01b0\u1eddi \u1ea5y s\u1ebd b\u1ecb r\u01a1i v\u00e0o \u0111\u1ecba ng\u1ee5c nh\u01b0 m\u1ed9t g\u00e1nh n\u1eb7ng b\u1ecb qu\u0103ng b\u1ecf m\u1ed9t b\u00ean.<\/p>\n (Kh\u1ed5 h\u1ea1nh c\u1ee7a B\u1ed3-t\u00e1t)<\/strong><\/p>\n N\u00e0y Sariputta, Ta th\u1eafng tri ph\u1ea1m h\u1ea1nh, \u0111\u1ea7y \u0111\u1ee7 b\u1ed1n h\u1ea1nh: v\u1ec1 kh\u1ed5 h\u1ea1nh, Ta kh\u1ed5 h\u1ea1nh \u0111\u1ec7 nh\u1ea5t; v\u1ec1 b\u1ea7n u\u1ebf, Ta b\u1ea7n u\u1ebf \u0111\u1ec7 nh\u1ea5t; v\u1ec1 y\u1ec3m ly, Ta y\u1ec3m ly \u0111\u1ec7 nh\u1ea5t; v\u1ec1 \u0111\u1ed9c c\u01b0, Ta \u0111\u1ed9c c\u01b0 \u0111\u1ec7 nh\u1ea5t.<\/p>\n N\u00e0y Sariputta, \u1edf \u0111\u00e2y, kh\u1ed5 h\u1ea1nh c\u1ee7a Ta nh\u01b0 sau: Ta s\u1ed1ng l\u00f5a th\u1ec3, ph\u00f3ng t\u00fang, kh\u00f4ng theo khu\u00f4n ph\u00e9p, li\u1ebfm tay cho s\u1ea1ch, \u0111i kh\u1ea5t th\u1ef1c kh\u00f4ng ch\u1ecbu b\u01b0\u1edbc t\u1edbi, kh\u00f4ng nh\u1eadn \u0111\u1ed3 \u0103n mang \u0111\u1ebfn, kh\u00f4ng nh\u1eadn \u0111\u1ed3 \u0103n \u0111\u1eb7c bi\u1ec7t n\u1ea5u cho m\u00ecnh, kh\u00f4ng nh\u1eadn m\u1eddi \u0111i \u0103n, kh\u00f4ng nh\u1eadn \u0111\u1ed3 \u0103n t\u1eeb n\u01a1i n\u1ed3i ch\u1ea3o, kh\u00f4ng nh\u1eadn \u0111\u1ed3 \u0103n t\u1ea1i ng\u01b0\u1ee1ng c\u1eeda, kh\u00f4ng nh\u1eadn \u0111\u1ed3 \u0103n \u0111\u1eb7t gi\u1eefa nh\u1eefng c\u00e2y g\u1eady, kh\u00f4ng nh\u1eadn \u0111\u1ed3 \u0103n \u0111\u1eb7t gi\u1eefa nh\u1eefng c\u1ed1i gi\u00e3 g\u1ea1o, kh\u00f4ng nh\u1eadn \u0111\u1ed3 \u0103n t\u1eeb hai ng\u01b0\u1eddi \u0111ang \u0103n, kh\u00f4ng nh\u1eadn \u0111\u1ed3 \u0103n t\u1eeb ng\u01b0\u1eddi \u0111\u00e0n b\u00e0 c\u00f3 thai, kh\u00f4ng nh\u1eadn \u0111\u1ed3 \u0103n t\u1eeb ng\u01b0\u1eddi \u0111\u00e0n b\u00e0 \u0111ang cho con b\u00fa, kh\u00f4ng nh\u1eadn \u0111\u1ed3 \u0103n t\u1eeb ng\u01b0\u1eddi \u0111\u00e0n b\u00e0 \u0111ang giao c\u1ea5u, kh\u00f4ng nh\u1eadn \u0111\u1ed3 \u0103n \u0111i quy\u00ean, kh\u00f4ng nh\u1eadn \u0111\u1ed3 \u0103n t\u1ea1i ch\u1ed7 c\u00f3 ch\u00f3 \u0111\u1ee9ng, kh\u00f4ng nh\u1eadn \u0111\u1ed3 \u0103n t\u1ea1i ch\u1ed7 c\u00f3 ru\u1ed3i bu, kh\u00f4ng \u0103n c\u00e1, \u0103n th\u1ecbt, kh\u00f4ng u\u1ed1ng r\u01b0\u1ee3u n\u1ea5u, r\u01b0\u1ee3u men. Ta ch\u1ec9 nh\u1eadn \u0111\u1ed3 \u0103n t\u1ea1i m\u1ed9t nh\u00e0, ch\u1ec9 nh\u1eadn \u0103n m\u1ed9t mi\u1ebfng, hay ch\u1ec9 nh\u1eadn \u0103n t\u1ea1i hai nh\u00e0, ch\u1ec9 nh\u1eadn \u0103n hai mi\u1ebfng, hay ch\u1ec9 nh\u1eadn \u0103n t\u1ea1i b\u1ea3y nh\u00e0, ch\u1ec9 nh\u1eadn \u0103n b\u1ea3y mi\u1ebfng. Ta nu\u00f4i s\u1ed1ng ch\u1ec9 v\u1edbi m\u1ed9t ch\u00e9n, nu\u00f4i s\u1ed1ng ch\u1ec9 v\u1edbi hai ch\u00e9n, nu\u00f4i s\u1ed1ng ch\u1ec9 v\u1edbi b\u1ea3y ch\u00e9n. Ta ch\u1ec9 \u0103n m\u1ed9t ng\u00e0y m\u1ed9t b\u1eefa, hai ng\u00e0y m\u1ed9t b\u1eefa, b\u1ea3y ng\u00e0y m\u1ed9t b\u1eefa. Nh\u01b0 v\u1eady Ta s\u1ed1ng theo h\u1ea1nh ti\u1ebft ch\u1ebf \u0103n u\u1ed1ng cho \u0111\u1ebfn n\u1eeda th\u00e1ng m\u1edbi \u0103n m\u1ed9t l\u1ea7n. Ta ch\u1ec9 \u0103n c\u1ecf l\u00faa \u0111\u1ec3 s\u1ed1ng, l\u00faa t\u1eafc, g\u1ea1o l\u1ee9c, \u0103n h\u1ed9t c\u1ea3i nivara, \u0103n da v\u1ee5n, \u0103n tr\u1ea5u, u\u1ed1ng n\u01b0\u1edbc b\u1ed9t g\u1ea1o, \u0103n b\u1ed9t v\u1eebng, \u0103n c\u1ecf, \u0103n ph\u00e2n b\u00f2, \u0103n tr\u00e1i c\u00e2y, \u0103n r\u1ec5 c\u00e2y trong r\u1eebng, \u0103n tr\u00e1i c\u00e2y r\u1ee5ng \u0111\u1ec3 s\u1ed1ng. Ta m\u1eb7c v\u1ea3i gai th\u00f4, m\u1eb7c v\u1ea3i gai th\u00f4 l\u1eabn v\u1edbi c\u00e1c v\u1ea3i kh\u00e1c, m\u1eb7c v\u1ea3i t\u1ea9m li\u1ec7m r\u1ed3i qu\u0103ng \u0111i, m\u1eb7c \u00e1o ph\u1ea5n t\u1ea3o y, m\u1eb7c v\u1ecf c\u00e2y tititaka l\u00e0m \u00e1o, m\u1eb7c da con s\u01a1n d\u01b0\u01a1ng \u0111en, m\u1eb7c \u00e1o b\u1ec7n t\u1eebng m\u1ea3nh da con s\u01a1n d\u01b0\u01a1ng \u0111en, m\u1eb7c \u00e1o b\u1eb1ng c\u1ecf c\u00e1t t\u01b0\u1eddng, m\u1eb7c \u00e1o v\u1ecf c\u00e2y, m\u1eb7c \u00e1o b\u1eb1ng t\u1ea5m g\u1ed7 nh\u1ecf, m\u1eb7c \u00e1o b\u1eb1ng t\u00f3c b\u1ec7n l\u1ea1i th\u00e0nh m\u1ec1n, m\u1eb7c \u00e1o b\u1eb1ng \u0111u\u00f4i ng\u1ef1a b\u1ec7n l\u1ea1i, m\u1eb7c \u00e1o b\u1eb1ng l\u00f4ng c\u00fa. Ta s\u1ed1ng nh\u1ed5 r\u00e2u t\u00f3c, Ta theo t\u1eadp t\u1ee5c s\u1ed1ng nh\u1ed5 r\u00e2u t\u00f3c, Ta theo h\u1ea1nh th\u01b0\u1eddng \u0111\u1ee9ng kh\u00f4ng d\u00f9ng ch\u1ed7 ng\u1ed3i, Ta l\u00e0 ng\u01b0\u1eddi ng\u1ed3i ch\u00f5 h\u1ecf, s\u1ed1ng tinh t\u1ea5n theo h\u1ea1nh ng\u1ed3i ch\u00f5 h\u1ecf. Ta d\u00f9ng gai l\u00e0m gi\u01b0\u1eddng, th\u01b0\u1eddng ng\u1ee7 n\u1eb1m tr\u00ean gi\u01b0\u1eddng gai, s\u1ed1ng d\u00f9ng v\u00e1n g\u1ed7 l\u00e0m gi\u01b0\u1eddng, s\u1ed1ng n\u1eb1m tr\u00ean \u0111\u1ea5t tr\u1ea7n, th\u01b0\u1eddng n\u1eb1m ng\u1ee7 m\u1ed9t b\u00ean h\u00f4ng, s\u1ed1ng \u0111\u1ec3 b\u1ee5i v\u00e0 nh\u1edbp che d\u00ednh th\u00e2n m\u00ecnh, s\u1ed1ng v\u00e0 ng\u1ee7 ngo\u00e0i tr\u1eddi, theo h\u1ea1nh b\u1ea1 \u0111\u00e2u n\u1eb1m \u0111\u1ea5y, s\u1ed1ng \u0103n c\u00e1c u\u1ebf v\u1eadt, s\u1ed1ng kh\u00f4ng u\u1ed1ng n\u01b0\u1edbc l\u1ea1nh, theo h\u1ea1nh kh\u00f4ng u\u1ed1ng n\u01b0\u1edbc l\u1ea1nh, s\u1ed1ng m\u1ed9t \u0111\u00eam t\u1eafm ba l\u1ea7n, theo h\u1ea1nh xu\u1ed1ng n\u01b0\u1edbc t\u1eafm. Nh\u01b0 v\u1eady Ta s\u1ed1ng theo h\u1ea1nh h\u00e0nh h\u1ea1, d\u00e0y v\u00f2 th\u00e2n th\u1ec3 theo nhi\u1ec1u c\u00e1ch. N\u00e0y Sariputta, nh\u01b0 v\u1eady l\u00e0 kh\u1ed5 h\u1ea1nh c\u1ee7a Ta.<\/p>\n N\u00e0y Sariputta, \u1edf \u0111\u00e2y h\u1ea1nh b\u1ea7n u\u1ebf c\u1ee7a Ta nh\u01b0 sau: Tr\u00ean th\u00e2n Ta, b\u1ee5i b\u1eb7m ch\u1ea5t \u0111\u1ea7y tr\u1ea3i nhi\u1ec1u n\u0103m th\u00e1ng, \u0111\u00f3ng th\u00e0nh t\u1ea5m, th\u00e0nh mi\u1ebfng. Nh\u01b0 g\u1ed1c c\u00e2y tinduka b\u1ee5i b\u1eb7m ch\u1ea5t \u0111\u1ea7y tr\u1ea3i nhi\u1ec1u n\u0103m th\u00e1ng, \u0111\u00f3ng th\u00e0nh t\u1ea5m, th\u00e0nh mi\u1ebfng; c\u0169ng v\u1eady, n\u00e0y Sariputta, tr\u00ean th\u00e2n Ta b\u1ee5i b\u1eb7m ch\u1ea5t \u0111\u1ea7y tr\u1ea3i nhi\u1ec1u n\u0103m th\u00e1ng, \u0111\u00f3ng th\u00e0nh t\u1ea5m, th\u00e0nh mi\u1ebfng. N\u00e0y Sariputta, Ta kh\u00f4ng ngh\u0129 r\u1eb1ng: “V\u1edbi tay c\u1ee7a Ta, Ta h\u00e3y ph\u1ee7i s\u1ea1ch b\u1ee5i b\u1eb7m n\u00e0y \u0111i, hay nh\u1eefng ng\u01b0\u1eddi kh\u00e1c v\u1edbi tay c\u1ee7a h\u1ecd h\u00e3y ph\u1ee7i s\u1ea1ch b\u1ee5i b\u1eb7m n\u00e0y \u0111i cho Ta”. N\u00e0y Sariputta, Ta kh\u00f4ng c\u00f3 ngh\u0129 nh\u01b0 v\u1eady. N\u00e0y Sariputta, nh\u01b0 v\u1eady l\u00e0 s\u1ef1 b\u1ea7n u\u1ebf c\u1ee7a Ta.<\/p>\n N\u00e0y Sariputta, nh\u01b0 th\u1ebf n\u00e0y l\u00e0 s\u1ef1 y\u1ec3m ly c\u1ee7a Ta. N\u00e0y Sariputta, t\u1ec9nh gi\u00e1c, Ta \u0111i t\u1edbi; t\u1ec9nh gi\u00e1c Ta \u0111i lui, Ta an tr\u00fa l\u00f2ng t\u1eeb cho \u0111\u1ebfn trong m\u1ed9t gi\u1ecdt n\u01b0\u1edbc v\u1edbi t\u00e2m t\u01b0: “Mong r\u1eb1ng Ta kh\u00f4ng l\u00e0m h\u1ea1i m\u1ed9t ch\u00fang sanh nh\u1ecf n\u00e0o trong nh\u1eefng \u00e1c \u0111\u1ea1o c\u1ee7a h\u1ecd!” N\u00e0y Sariputta, nh\u01b0 v\u1eady l\u00e0 s\u1ef1 y\u1ec3m ly c\u1ee7a Ta.<\/p>\n N\u00e0y Sariputta, nh\u01b0 th\u1ebf n\u00e0y l\u00e0 s\u1ef1 \u0111\u1ed9c c\u01b0 c\u1ee7a Ta. N\u00e0y Sariputta, Ta \u0111i s\u00e2u v\u00e0o m\u1ed9t khu r\u1eebng v\u00e0 an tr\u00fa t\u1ea1i ch\u1ed7 \u1ea5y. Khi Ta th\u1ea5y ng\u01b0\u1eddi ch\u0103n b\u00f2, ng\u01b0\u1eddi m\u1ee5c s\u00fac, ng\u01b0\u1eddi c\u1eaft c\u1ecf, ng\u01b0\u1eddi \u0111\u1ed1n c\u1ee7i hay ng\u01b0\u1eddi th\u1ee3 r\u1eebng, Ta li\u1ec1n ch\u1ea1y t\u1eeb r\u1eebng n\u00e0y qua r\u1eebng kh\u00e1c, t\u1eeb l\u00f9m c\u00e2y n\u00e0y qua l\u00f9m c\u00e2y kh\u00e1c, t\u1eeb thung l\u0169ng n\u00e0y qua thung l\u0169ng kh\u00e1c, t\u1eeb \u0111\u1ed3i cao n\u00e0y qua \u0111\u1ed3i cao kh\u00e1c. V\u00ec sao v\u1eady? Ta ngh\u0129 r\u1eb1ng: “Mong h\u1ecd \u0111\u1eebng th\u1ea5y Ta, v\u00e0 mong Ta \u0111\u1eebng th\u1ea5y h\u1ecd!” N\u00e0y Sariputta, gi\u1ed1ng nh\u01b0 m\u1ed9t con th\u00fa r\u1eebng th\u1ea5y ng\u01b0\u1eddi li\u1ec1n ch\u1ea1y t\u1eeb r\u1eebng n\u00e0y qua r\u1eebng kh\u00e1c, t\u1eeb l\u00f9m c\u00e2y n\u00e0y qua l\u00f9m c\u00e2y kh\u00e1c, t\u1eeb thung l\u0169ng n\u00e0y qua thung l\u0169ng kh\u00e1c, t\u1eeb \u0111\u1ed3i cao n\u00e0y qua \u0111\u1ed3i cao kh\u00e1c. C\u0169ng v\u1eady, n\u00e0y Sariputta, khi Ta th\u1ea5y ng\u01b0\u1eddi ch\u0103n b\u00f2, ng\u01b0\u1eddi m\u1ee5c s\u00fac, ng\u01b0\u1eddi c\u1eaft c\u1ecf, ng\u01b0\u1eddi \u0111\u1ed1n c\u1ee7i, hay ng\u01b0\u1eddi ti\u1ec1u phu, Ta li\u1ec1n ch\u1ea1y t\u1eeb r\u1eebng n\u00e0y qua r\u1eebng kh\u00e1c, t\u1eeb l\u00f9m c\u00e2y n\u00e0y qua l\u00f9m c\u00e2y kh\u00e1c, t\u1eeb thung l\u0169ng n\u00e0y qua thung l\u0169ng kh\u00e1c, t\u1eeb \u0111\u1ed3i cao n\u00e0y qua \u0111\u1ed3i cao kh\u00e1c. V\u00ec sao v\u1eady? Ta ngh\u0129 r\u1eb1ng: “Mong h\u1ecd \u0111\u1eebng th\u1ea5y Ta, v\u00e0 mong Ta \u0111\u1eebng th\u1ea5y h\u1ecd!” N\u00e0y Sariputta, nh\u01b0 v\u1eady l\u00e0 h\u1ea1nh \u0111\u1ed9c c\u01b0 c\u1ee7a Ta.<\/p>\n N\u00e0y Sariputta, r\u1ed3i Ta b\u00f2 b\u1ed1n ch\u00e2n \u0111\u1ebfn c\u00e1c chu\u1ed3ng b\u00f2, khi c\u00e1c con b\u00f2 c\u00e1i \u0111\u00e3 b\u1ecf \u0111i, khi c\u00e1c ng\u01b0\u1eddi ch\u0103n b\u00f2 kh\u00f4ng c\u00f3 m\u1eb7t, r\u1ed3i Ta \u0103n ph\u00e2n c\u00e1c con b\u00f2 con, c\u00e1c con b\u00f2 c\u00f2n tr\u1ebb, c\u00e1c con b\u00f2 c\u00f2n b\u00fa. Khi n\u01b0\u1edbc ti\u1ec3u v\u00e0 ph\u00e2n c\u1ee7a Ta c\u00f2n t\u1ed3n t\u1ea1i, Ta t\u1ef1 nu\u00f4i s\u1ed1ng v\u1edbi c\u00e1c lo\u1ea1i \u1ea5y. N\u00e0y Sariputta, nh\u01b0 v\u1eady l\u00e0 h\u1ea1nh \u0111\u1ea1i b\u1ea5t t\u1ecbnh th\u1ef1c c\u1ee7a Ta.<\/p>\n N\u00e0y Sariputta, Ta \u0111i s\u00e2u v\u00e0o m\u1ed9t khu r\u1eebng r\u1eadm r\u1ea1p kinh ho\u00e0ng v\u00e0 an tr\u00fa t\u1ea1i ch\u1ed7 \u1ea5y. N\u00e0y Sariputta, t\u1ea1i khu r\u1eebng r\u1eadm r\u1ea1p kinh ho\u00e0ng n\u00e0y, nh\u1eefng ai c\u00f2n tham \u00e1i \u0111i v\u00e0o khu r\u1eebng r\u1eadm r\u1ea1p \u1ea5y, th\u1eddi l\u00f4ng t\u00f3c ng\u01b0\u1eddi \u1ea5y d\u1ef1ng ng\u01b0\u1ee3c. N\u00e0y Sariputta, r\u1ed3i Ta trong nh\u1eefng \u0111\u00eam \u0111\u00f4ng l\u1ea1nh l\u1ebdo, gi\u1eefa nh\u1eefng ng\u00e0y m\u1ed3ng t\u00e1m, khi c\u00f3 tuy\u1ebft r\u01a1i, trong nh\u1eefng \u0111\u00eam nh\u01b0 v\u1eady, Ta s\u1ed1ng gi\u1eefa tr\u1eddi, v\u00e0 ban ng\u00e0y s\u1ed1ng trong khu r\u1eebng r\u1eadm r\u1ea1p. Ta s\u1ed1ng trong nh\u1eefng ng\u00e0y cu\u1ed1i th\u00e1ng h\u00e8, ban ng\u00e0y th\u00ec s\u1ed1ng gi\u1eefa tr\u1eddi, c\u00f2n ban \u0111\u00eam trong khu r\u1eebng r\u1eadm r\u1ea1p. R\u1ed3i n\u00e0y Sariputta, nh\u1eefng b\u00e0i k\u1ec7 k\u1ef3 di\u1ec7u t\u1eeb tr\u01b0\u1edbc ch\u01b0a t\u1eebng \u0111\u01b0\u1ee3c nghe sau \u0111\u00e2y \u0111\u01b0\u1ee3c kh\u1edfi l\u00ean:<\/p>\n Nay b\u1ecb thi\u00eau \u0111\u1ed1t, b\u1ecb bu\u1ed1t l\u1ea1nh, N\u00e0y Sariputta, Ta n\u1eb1m ng\u1ee7 trong b\u00e3i tha ma, d\u1ef1a tr\u00ean m\u1ed9t b\u1ed9 x\u01b0\u01a1ng. N\u00e0y Sariputta, nh\u1eefng \u0111\u1ee9a m\u1ee5c \u0111\u1ed3ng \u0111\u1ebfn g\u1ea7n Ta, kh\u1ea1c nh\u1ed5 tr\u00ean Ta, ti\u1ec3u ti\u1ec7n tr\u00ean Ta, r\u1eafc b\u1ee5i tr\u00ean Ta v\u00e0 l\u1ea5y que \u0111\u00e2m v\u00e0o l\u1ed7 tai. N\u00e0y Sariputta, v\u00e0 Ta bi\u1ebft Ta kh\u00f4ng kh\u1edfi \u00e1c t\u00e2m \u0111\u1ed1i v\u1edbi ch\u00fang. N\u00e0y Sariputta, nh\u01b0 v\u1eady l\u00e0 h\u1ea1nh tr\u00fa x\u1ea3 c\u1ee7a Ta.<\/p>\n N\u00e0y Sariputta, l\u1ea1i c\u00f3 m\u1ed9t s\u1ed1 Sa-m\u00f4n, B\u00e0-la-m\u00f4n c\u00f3 nh\u1eefng thuy\u1ebft nh\u01b0 sau, c\u00f3 nh\u1eefng ki\u1ebfn gi\u1ea3i nh\u01b0 sau: “S\u1ef1 thanh t\u1ecbnh \u0111\u1ea1t \u0111\u01b0\u1ee3c nh\u1edd m\u00f3n \u0103n”. H\u1ecd n\u00f3i: “Ch\u00fang ta s\u1ed1ng nh\u1edd tr\u00e1i t\u00e1o”, v\u00e0 h\u1ecd \u0103n tr\u00e1i t\u00e1o, h\u1ecd \u0103n b\u1ed9t t\u00e1o, h\u1ecd u\u1ed1ng n\u01b0\u1edbc tr\u00e1i t\u00e1o d\u01b0\u1edbi nhi\u1ec1u h\u00ecnh th\u1ee9c. N\u00e0y Sariputta, Ta t\u1ef1 x\u01b0ng Ta s\u1ed1ng ch\u1ec9 \u0103n m\u1ed9t tr\u00e1i t\u00e1o. N\u00e0y Sariputta, c\u00f3 th\u1ec3 c\u00e1c Ng\u01b0\u1eddi ngh\u0129 nh\u01b0 sau: “Tr\u00e1i t\u00e1o th\u1eddi \u1ea5y to l\u1edbn”. N\u00e0y Sariputta, ch\u1edb c\u00f3 hi\u1ec3u nh\u01b0 v\u1eady. V\u00ec tr\u00e1i t\u00e1o th\u1eddi \u1ea5y gi\u1ed1ng v\u1edbi tr\u00e1i t\u00e1o hi\u1ec7n t\u1ea1i. N\u00e0y Sariputta, trong khi Ta s\u1ed1ng ch\u1ec9 \u0103n m\u1ed9t tr\u00e1i t\u00e1o, th\u00e2n th\u1ec3 c\u1ee7a Ta tr\u1edf th\u00e0nh h\u1ebft s\u1ee9c \u1ed1m y\u1ebfu. V\u00ec Ta \u0103n qu\u00e1 \u00edt, tay ch\u00e2n Ta tr\u1edf th\u00e0nh nh\u01b0 nh\u1eefng c\u1ecdng c\u1ecf hay nh\u1eefng \u0111\u1ed1t c\u00e2y leo kh\u00f4 h\u00e9o. V\u00ec Ta \u0103n qu\u00e1 \u00edt, b\u00e0n tr\u00f4n c\u1ee7a Ta tr\u1edf th\u00e0nh nh\u01b0 m\u00f3ng ch\u00e2n con l\u1ea1c \u0111\u00e0. V\u00ec Ta \u0103n qu\u00e1 \u00edt, c\u00e1c x\u01b0\u01a1ng s\u1ed1ng ph\u00f4 b\u00e0y c\u1ee7a Ta gi\u1ed1ng nh\u01b0 m\u1ed9t chu\u1ed7i banh. V\u00ec Ta \u0103n qu\u00e1 \u00edt, c\u00e1c x\u01b0\u01a1ng s\u01b0\u1eddn g\u1ea7y m\u00f2n c\u1ee7a Ta gi\u1ed1ng nh\u01b0 rui c\u1ed9t nh\u00e0 s\u00e0n h\u01b0 n\u00e1t. V\u00ec ta \u0103n qu\u00e1 \u00edt, n\u00ean con ng\u01b0\u01a1i c\u1ee7a Ta long lanh n\u1eb1m s\u00e2u th\u1eb3m trong l\u1ed7 con m\u1eaft, gi\u1ed1ng nh\u01b0 \u00e1nh n\u01b0\u1edbc long lanh n\u1eb1m s\u00e2u th\u1eb3m trong m\u1ed9t gi\u1ebfng n\u01b0\u1edbc th\u00e2m s\u00e2u. V\u00ec Ta \u0103n qu\u00e1 \u00edt, da \u0111\u1ea7u Ta tr\u1edf th\u00e0nh nh\u0103n nheo kh\u00f4 c\u1eb1n nh\u01b0 tr\u00e1i b\u00ed tr\u1eafng v\u00e0 \u0111\u1eafng b\u1ecb c\u1eaft tr\u01b0\u1edbc khi ch\u00edn, b\u1ecb c\u01a1n gi\u00f3 n\u00f3ng l\u00e0m cho nh\u0103n nheo kh\u00f4 c\u1eb1n. N\u00e0y Sariputta, n\u1ebfu Ta ngh\u0129: “Ta h\u00e3y s\u1edd da b\u1ee5ng”, ch\u00ednh x\u01b0\u01a1ng s\u1ed1ng b\u1ecb Ta n\u1eafm l\u1ea5y. N\u1ebfu Ta ngh\u0129: “Ta h\u00e3y s\u1edd x\u01b0\u01a1ng s\u1ed1ng”, th\u00ec ch\u00ednh da b\u1ee5ng b\u1ecb Ta n\u1eafm l\u1ea5y. V\u00ec Ta \u0103n qu\u00e1 \u00edt, n\u00ean n\u00e0y Sariputta, da b\u1ee5ng c\u1ee7a Ta b\u00e1m ch\u1eb7t x\u01b0\u01a1ng s\u1ed1ng. N\u00e0y Sariputta, n\u1ebfu Ta ngh\u0129: “Ta \u0111i \u0111\u1ea1i ti\u1ec7n hay \u0111i ti\u1ec3u ti\u1ec7n”, th\u00ec Ta ng\u00e3 qu\u1ef5, \u00fap m\u1eb7t xu\u1ed1ng \u0111\u1ea5t, v\u00ec Ta \u0103n qu\u00e1 \u00edt. N\u00e0y Sariputta, n\u1ebfu Ta mu\u1ed1n thoa d\u1ecbu th\u00e2n Ta, l\u1ea5y tay xoa b\u00f3p ch\u00e2n tay, th\u00ec n\u00e0y Sariputta, trong khi Ta l\u1ea5y tay xoa b\u00f3p ch\u00e2n tay, c\u00e1c l\u00f4ng t\u00f3c h\u01b0 m\u1ee5c r\u1ee5ng kh\u1ecfi th\u00e2n Ta, v\u00ec Ta \u0103n qu\u00e1 \u00edt.<\/p>\n N\u00e0y Sariputta, l\u1ea1i c\u00f3 m\u1ed9t s\u1ed1 Sa-m\u00f4n, B\u00e0-la-m\u00f4n c\u00f3 nh\u1eefng ch\u1ee7 thuy\u1ebft nh\u01b0 sau, c\u00f3 nh\u1eefng ki\u1ebfn gi\u1ea3i nh\u01b0 sau: “S\u1ef1 thanh t\u1ecbnh \u0111\u1ea1t \u0111\u01b0\u1ee3c nh\u1edd m\u00f3n \u0103n”. H\u1ecd n\u00f3i: “Ch\u00fang ta s\u1ed1ng nh\u1edd \u0111\u1eadu xanh… (nh\u01b0 tr\u00ean)… ch\u00fang ta s\u1ed1ng nh\u1edd v\u1eebng m\u00e8… (nh\u01b0 tr\u00ean)… ch\u00fang ta s\u1ed1ng nh\u1edd h\u1ed9t g\u1ea1o”, v\u00e0 h\u1ecd \u0103n h\u1ed9t g\u1ea1o, h\u1ecd \u0103n h\u1ed9t g\u1ea1o nghi\u1ec1n th\u00e0nh b\u1ed9t, h\u1ecd u\u1ed1ng n\u01b0\u1edbc g\u1ea1o, v\u00e0 h\u1ecd \u0103n h\u1ed9t g\u1ea1o d\u01b0\u1edbi nhi\u1ec1u h\u00ecnh th\u1ee9c. N\u00e0y Sariputta, Ta t\u1ef1 x\u01b0ng Ta s\u1ed1ng ch\u1ec9 \u0103n m\u1ed9t h\u1ed9t g\u1ea1o. N\u00e0y Sariputta, c\u00f3 th\u1ec3 c\u00e1c Ng\u01b0\u1eddi ngh\u0129 nh\u01b0 sau: “H\u1ed9t g\u1ea1o th\u1eddi \u1ea5y to l\u1edbn”. N\u00e0y Sariputta, ch\u1edb c\u00f3 hi\u1ec3u nh\u01b0 v\u1eady. V\u00ec h\u1ed9t g\u1ea1o th\u1eddi \u1ea5y gi\u1ed1ng v\u1edbi h\u1ed9t g\u1ea1o hi\u1ec7n t\u1ea1i. N\u00e0y Sariputta, trong khi Ta ch\u1ec9 s\u1ed1ng \u0103n m\u1ed9t h\u1ed9t g\u1ea1o, th\u00e2n th\u1ec3 c\u1ee7a Ta tr\u1edf th\u00e0nh h\u1ebft s\u1ee9c \u1ed1m y\u1ebfu. V\u00ec Ta \u0103n qu\u00e1 \u00edt, tay ch\u00e2n Ta tr\u1edf th\u00e0nh nh\u01b0 nh\u1eefng c\u1ecdng c\u1ecf hay nh\u1eefng \u0111\u1ed1t c\u00e2y leo kh\u00f4 h\u00e9o. V\u00ec Ta \u0103n qu\u00e1 \u00edt, b\u00e0n tr\u00f4n c\u1ee7a Ta tr\u1edf th\u00e0nh nh\u01b0 m\u00f3ng ch\u00e2n con l\u1ea1c \u0111\u00e0. V\u00ec Ta \u0103n qu\u00e1 \u00edt, x\u01b0\u01a1ng s\u1ed1ng ph\u00f4 b\u00e0y c\u1ee7a Ta gi\u1ed1ng nh\u01b0 m\u1ed9t chu\u1ed7i banh. V\u00ec Ta \u0103n qu\u00e1 \u00edt c\u00e1c x\u01b0\u01a1ng s\u01b0\u1eddn g\u1ea7y m\u00f2n c\u1ee7a Ta gi\u1ed1ng nh\u01b0 rui c\u1ed9t c\u1ee7a m\u1ed9t nh\u00e0 s\u00e0n h\u01b0 n\u00e1t. V\u00ec Ta \u0103n qu\u00e1 \u00edt, con ng\u01b0\u01a1i long lanh c\u1ee7a Ta n\u1eb1m s\u00e2u th\u1eb3m trong l\u1ed7 con m\u1eaft, gi\u1ed1ng nh\u01b0 \u00e1nh n\u01b0\u1edbc long lanh n\u1eb1m s\u00e2u th\u1eb3m trong m\u1ed9t gi\u1ebfng n\u01b0\u1edbc th\u00e2m s\u00e2u. V\u00ec Ta \u0103n qu\u00e1 \u00edt, da \u0111\u1ea7u Ta tr\u1edf th\u00e0nh nh\u0103n nheo, kh\u00f4 c\u1eb1n nh\u01b0 tr\u00e1i b\u00ed tr\u1eafng v\u00e0 \u0111\u1eafng b\u1ecb c\u1eaft tr\u01b0\u1edbc khi ch\u00edn, b\u1ecb c\u01a1n gi\u00f3 n\u00f3ng l\u00e0m cho nh\u0103n nheo, kh\u00f4 c\u1eb1n. N\u00e0y Sariputta, n\u1ebfu Ta ngh\u0129: “Ta h\u00e3y s\u1edd da b\u1ee5ng”, th\u00ec ch\u00ednh x\u01b0\u01a1ng s\u1ed1ng b\u1ecb Ta n\u1eafm l\u1ea5y. N\u1ebfu Ta ngh\u0129: “Ta h\u00e3y r\u1edd x\u01b0\u01a1ng s\u1ed1ng”, th\u00ec ch\u00ednh da b\u1ee5ng b\u1ecb Ta n\u1eafm l\u1ea5y. V\u00ec Ta \u0103n qu\u00e1 \u00edt, n\u00ean n\u00e0y Sariputta, da b\u1ee5ng c\u1ee7a Ta b\u00e1m ch\u1eb7t x\u01b0\u01a1ng s\u1ed1ng. N\u00e0y Sariputta, n\u1ebfu Ta ngh\u0129: “Ta \u0111i \u0111\u1ea1i ti\u1ec7n hay \u0111i ti\u1ec3u ti\u1ec7n”, th\u00ec Ta ng\u00e3 qu\u1ef5, \u00fap m\u1eb7t xu\u1ed1ng \u0111\u1ea5t, v\u00ec Ta \u0103n qu\u00e1 \u00edt. N\u00e0y Sariputta, n\u1ebfu Ta mu\u1ed1n xoa d\u1ecbu th\u00e2n Ta, l\u1ea5y tay xoa b\u00f3p ch\u00e2n tay, th\u1eddi n\u00e0y Sariputta, trong khi Ta l\u1ea5y tay xoa b\u00f3p ch\u00e2n tay, c\u00e1c l\u00f4ng t\u00f3c h\u01b0 m\u1ee5c r\u1ee5ng kh\u1ecfi th\u00e2n Ta, v\u00ec Ta \u0103n qu\u00e1 \u00edt.<\/p>\n N\u00e0y Sariputta, d\u1ea7u Ta c\u00f3 theo c\u1eed ch\u1ec9 nh\u01b0 v\u1eady, theo h\u00e0nh l\u1ed9 nh\u01b0 v\u1eady, theo kh\u1ed5 h\u1ea1nh nh\u01b0 v\u1eady, Ta c\u0169ng kh\u00f4ng ch\u1ee9ng \u0111\u01b0\u1ee3c c\u00e1c ph\u00e1p th\u01b0\u1ee3ng nh\u00e2n, kh\u00f4ng c\u00f3 tri ki\u1ebfn th\u00f9 th\u1eafng x\u1ee9ng \u0111\u00e1ng b\u1eadc Th\u00e1nh. V\u00ec sao v\u1eady? V\u00ec v\u1edbi nh\u1eefng ph\u01b0\u01a1ng ti\u1ec7n \u1ea5y, kh\u00f4ng ch\u1ee9ng \u0111\u01b0\u1ee3c ph\u00e1p th\u01b0\u1ee3ng nh\u00e2n v\u1edbi Th\u00e1nh tr\u00ed tu\u1ec7. Ch\u00ednh Th\u00e1nh tr\u00ed tu\u1ec7 n\u00e0y ch\u1ee9ng \u0111\u01b0\u1ee3c thu\u1ed9c v\u1ec1 b\u1eadc Th\u00e1nh, c\u00f3 kh\u1ea3 n\u0103ng h\u01b0\u1edbng th\u01b0\u1ee3ng, c\u00f3 th\u1ec3 d\u1eabn ng\u01b0\u1eddi th\u1ef1c h\u00e0nh di\u1ec7t t\u1eadn kh\u1ed5 \u0111au.<\/p>\n N\u00e0y Sariputta, l\u1ea1i c\u00f3 m\u1ed9t s\u1ed1 Sa-m\u00f4n, B\u00e0-la-m\u00f4n c\u00f3 nh\u1eefng ch\u1ee7 thuy\u1ebft nh\u01b0 sau, c\u00f3 nh\u1eefng ki\u1ebfn gi\u1ea3i nh\u01b0 sau: “S\u1ef1 thanh t\u1ecbnh ch\u1ee9ng \u0111\u1ea1t \u0111\u01b0\u1ee3c nh\u1edd lu\u00e2n h\u1ed3i”. N\u00e0y Sariputta, th\u1eadt kh\u00f4ng d\u1ec5 g\u00ec t\u00ecm \u0111\u01b0\u1ee3c s\u1ef1 lu\u00e2n h\u1ed3i m\u00e0 x\u01b0a kia Ta kh\u00f4ng tr\u1ea3i qua trong m\u1ed9t th\u1eddi gian kh\u00e1 d\u00e0i, tr\u1eeb phi v\u1edbi c\u00e1c v\u1ecb T\u1ecbnh c\u01b0 thi\u00ean (Suddhavasa). N\u00e0y Sariputta, n\u1ebfu Ta lu\u00e2n h\u1ed3i t\u1ea1i T\u1ecbnh c\u01b0 thi\u00ean th\u00ec Ta \u0111\u00e3 kh\u00f4ng tr\u1edf l\u1ea1i \u0111\u1eddi n\u00e0y n\u1eefa.<\/p>\n N\u00e0y Sariputta, l\u1ea1i c\u00f3 m\u1ed9t s\u1ed1 Sa-m\u00f4n, B\u00e0-la-m\u00f4n c\u00f3 nh\u1eefng ch\u1ee7 thuy\u1ebft nh\u01b0 sau, c\u00f3 nh\u1eefng ki\u1ebfn gi\u1ea3i nh\u01b0 sau: “S\u1ef1 thanh t\u1ecbnh ch\u1ee9ng \u0111\u1ea1t \u0111\u01b0\u1ee3c nh\u1edd sanh kh\u1edfi”. N\u00e0y Sariputta, th\u1eadt kh\u00f4ng d\u1ec5 g\u00ec t\u00ecm \u0111\u01b0\u1ee3c s\u1ef1 sanh kh\u1edfi m\u00e0 x\u01b0a kia Ta kh\u00f4ng tr\u1ea3i qua trong m\u1ed9t th\u1eddi gian kh\u00e1 d\u00e0i, tr\u1eeb phi v\u1edbi c\u00e1c v\u1ecb T\u1ecbnh c\u01b0 thi\u00ean. N\u00e0y Sariputta, n\u1ebfu Ta sanh kh\u1edfi t\u1ea1i T\u1ecbnh c\u01b0 thi\u00ean, th\u00ec Ta \u0111\u00e3 kh\u00f4ng tr\u1edf l\u1ea1i \u0111\u1eddi n\u00e0y n\u1eefa.<\/p>\n N\u00e0y Sariputta, l\u1ea1i c\u00f3 m\u1ed9t s\u1ed1 Sa-m\u00f4n, B\u00e0-la-m\u00f4n c\u00f3 nh\u1eefng ch\u1ee7 thuy\u1ebft nh\u01b0 sau, c\u00f3 nh\u1eefng ki\u1ebfn gi\u1ea3i nh\u01b0 sau: “S\u1ef1 thanh t\u1ecbnh ch\u1ee9ng \u0111\u1ea1t \u0111\u01b0\u1ee3c nh\u1edd an tr\u00fa”. N\u00e0y Sariputta, th\u1eadt kh\u00f4ng d\u1ec5 g\u00ec t\u00ecm \u0111\u01b0\u1ee3c s\u1ef1 an tr\u00fa m\u00e0 x\u01b0a kia Ta kh\u00f4ng tr\u1ea3i qua trong m\u1ed9t th\u1eddi gian kh\u00e1 d\u00e0i, tr\u1eeb phi v\u1edbi c\u00e1c v\u1ecb T\u1ecbnh c\u01b0 thi\u00ean. N\u00e0y Sariputta, n\u1ebfu Ta an tr\u00fa t\u1ea1i T\u1ecbnh c\u01b0 thi\u00ean, th\u00ec Ta \u0111\u00e3 kh\u00f4ng tr\u1edf l\u1ea1i \u0111\u1eddi n\u00e0y n\u1eefa.<\/p>\n N\u00e0y Sariputta, l\u1ea1i c\u00f3 m\u1ed9t s\u1ed1 Sa-m\u00f4n, B\u00e0-la-m\u00f4n c\u00f3 nh\u1eefng ch\u1ee7 thuy\u1ebft nh\u01b0 sau, c\u00f3 nh\u1eefng ki\u1ebfn gi\u1ea3i nh\u01b0 sau: “S\u1ef1 thanh t\u1ecbnh ch\u1ee9ng \u0111\u1ea1t \u0111\u01b0\u1ee3c nh\u1edd t\u1ebf t\u1ef1”. N\u00e0y Sariputta, th\u1eadt kh\u00f4ng d\u1ec5 g\u00ec t\u00ecm \u0111\u01b0\u1ee3c s\u1ef1 t\u1ebf t\u1ef1 m\u00e0 x\u01b0a kia Ta kh\u00f4ng l\u00e0m trong m\u1ed9t th\u1eddi gian kh\u00e1 d\u00e0i, khi Ta l\u00e0 v\u1ecb vua S\u00e1t-\u0111\u1ebf-l\u1ecb c\u00f3 l\u00e0m l\u1ec5 qu\u00e1n \u0111\u1ea3nh, hay l\u00e0m v\u1ecb B\u00e0-la-m\u00f4n gi\u00e0u c\u00f3.<\/p>\n N\u00e0y Sariputta, l\u1ea1i c\u00f3 m\u1ed9t s\u1ed1 Sa-m\u00f4n, B\u00e0-la-m\u00f4n c\u00f3 nh\u1eefng ch\u1ee7 thuy\u1ebft nh\u01b0 sau, c\u00f3 nh\u1eefng ki\u1ebfn gi\u1ea3i nh\u01b0 sau: “S\u1ef1 thanh t\u1ecbnh ch\u1ee9ng \u0111\u1ea1t \u0111\u01b0\u1ee3c nh\u1edd th\u1edd l\u1eeda”. N\u00e0y Sariputta, th\u1eadt kh\u00f4ng d\u1ec5 g\u00ec t\u00ecm \u0111\u01b0\u1ee3c s\u1ef1 th\u1edd l\u1eeda m\u00e0 x\u01b0a kia Ta kh\u00f4ng l\u00e0m trong m\u1ed9t th\u1eddi gian kh\u00e1 d\u00e0i, khi Ta l\u00e0 v\u1ecb vua S\u00e1t-\u0111\u1ebf-l\u1ecb c\u00f3 l\u00e0m l\u1ec5 qu\u00e1n \u0111\u1ea3nh, hay l\u00e0m v\u1ecb B\u00e0-la-m\u00f4n gi\u00e0u c\u00f3.<\/p>\n N\u00e0y Sariputta, l\u1ea1i c\u00f3 m\u1ed9t s\u1ed1 Sa-m\u00f4n, B\u00e0-la-m\u00f4n c\u00f3 nh\u1eefng ch\u1ee7 thuy\u1ebft nh\u01b0 sau, c\u00f3 nh\u1eefng ki\u1ebfn gi\u1ea3i nh\u01b0 sau: “Khi m\u1ed9t thi\u1ebfu ni\u00ean c\u00f2n tr\u1ebb tu\u1ed5i, t\u00f3c \u0111en nh\u00e1nh, huy\u1ebft kh\u00ed sung m\u00e3n, trong tu\u1ed5i thanh xu\u00e2n, ng\u01b0\u1eddi \u1ea5y th\u00e0nh t\u1ef1u tr\u00ed tu\u1ec7 bi\u1ec7n t\u00e0i t\u1ed1i th\u01b0\u1ee3ng. Nh\u01b0ng khi ng\u01b0\u1eddi \u1ea5y gi\u00e0 c\u1ea3, ni\u00ean cao, l\u1ea1p l\u1edbn, \u0111\u00e3 \u0111\u1ebfn tu\u1ed5i tr\u01b0\u1edfng th\u01b0\u1ee3ng, \u0111\u00e3 \u0111i \u0111\u1ebfn \u0111o\u1ea1n cu\u1ed1i cu\u1ed9c \u0111\u1eddi, khi \u0111\u00e3 t\u00e1m m\u01b0\u01a1i, ch\u00edn m\u01b0\u01a1i hay m\u1ed9t tr\u0103m tu\u1ed5i, khi \u1ea5y tr\u00ed tu\u1ec7 bi\u1ec7n t\u00e0i t\u1ed1i th\u01b0\u1ee3ng \u1ea5y b\u1ecb \u0111o\u1ea1n tr\u1eeb”. N\u00e0y Sariputta, ch\u1edb c\u00f3 quan ni\u1ec7m nh\u01b0 v\u1eady. N\u00e0y Sariputta, nay Ta \u0111\u00e3 gi\u00e0, ni\u00ean cao, l\u1ea1p l\u1edbn, \u0111\u00e3 \u0111\u1ebfn tu\u1ed5i tr\u01b0\u1edfng th\u01b0\u1ee3ng, \u0111\u00e3 \u0111i d\u1ebfn \u0111o\u1ea1n cu\u1ed1i cu\u1ed9c \u0111\u1eddi, tu\u1ed5i Ta nay \u0111\u00e3 \u0111\u1ebfn t\u00e1m m\u01b0\u01a1i. N\u00e0y Sariputta, \u1edf \u0111\u00e2y Ta c\u00f3 b\u1ed1n v\u1ecb \u0111\u1ec7 t\u1eed, tu\u1ed5i th\u1ecd \u0111\u1ebfn m\u1ed9t tr\u0103m, \u0111\u00e3 s\u1ed1ng m\u1ed9t tr\u0103m tu\u1ed5i, th\u00e0nh t\u1ef1u ch\u00e1nh ni\u1ec7m \u0111\u1ec7 nh\u1ea5t, th\u00e0nh t\u1ef1u chuy\u00ean t\u00e2m \u0111\u1ec7 nh\u1ea5t, th\u00e0nh t\u1ef1u tinh c\u1ea7n \u0111\u1ec7 nh\u1ea5t v\u00e0 \u0111\u1ea7y \u0111\u1ee7 tr\u00ed tu\u1ec7 bi\u1ec7n t\u00e0i t\u1ed1i th\u01b0\u1ee3ng. N\u00e0y Sariputta, v\u00ed nh\u01b0 m\u1ed9t ng\u01b0\u1eddi b\u1eafn cung thi\u1ec7n x\u1ea3o, c\u00f3 hu\u1ea5n luy\u1ec7n, kh\u00e9o tay, thu\u1ea7n th\u1ee5c, v\u1edbi m\u1ed9t m\u0169i t\u00ean nh\u1eb9, c\u00f3 th\u1ec3 d\u1ec5 d\u00e0ng b\u1eafn ngang qua b\u00f3ng m\u1ed9t c\u00e2y ta-la. C\u0169ng v\u1eady, nh\u1eefng v\u1ecb n\u00e0y v\u1edbi ch\u00e1nh ni\u1ec7m \u0111\u1ec7 nh\u1ea5t nh\u01b0 v\u1eady, \u0111\u01b0\u1ee3c th\u00e0nh t\u1ef1u tr\u00ed tu\u1ec7 bi\u1ec7n t\u00e0i t\u1ed1i th\u01b0\u1ee3ng nh\u01b0 v\u1eady, n\u1ebfu nh\u1eefng v\u1ecb n\u00e0y h\u1ecfi Ta nhi\u1ec1u l\u1ea7n m\u1ed9t c\u00e2u h\u1ecfi v\u1ec1 B\u1ed1n Ni\u1ec7m x\u1ee9, v\u00e0 n\u1ebfu Ta, \u0111\u01b0\u1ee3c h\u1ecfi nhi\u1ec1u l\u1ea7n nh\u01b0 v\u1eady, ph\u1ea3i gi\u1ea3i th\u00edch cho h\u1ecd hi\u1ec3u v\u00e0 n\u1ebfu h\u1ecd \u0111\u01b0\u1ee3c Ta gi\u1ea3i th\u00edch nh\u01b0 v\u1eady, c\u00f3 th\u1ec3 hi\u1ec3u nh\u01b0 \u0111\u00e3 gi\u1ea3i th\u00edch, v\u00e0 n\u1ebfu h\u1ecd kh\u00f4ng h\u1ecfi Ta v\u1ec1 nh\u1eefng v\u1ea5n \u0111\u1ec1 ph\u1ee5 thu\u1ed9c v\u00e0 c\u00e1c v\u1ea5n \u0111\u1ec1 kh\u00e1c, tr\u1eeb khi \u0103n, u\u1ed1ng, nhai, n\u1ebfm, tr\u1eeb khi \u0111i \u0111\u1ea1i ti\u1ec7n, ti\u1ec3u ti\u1ec7n, tr\u1eeb khi ng\u1ee7 \u0111\u1ec3 l\u1ea5y l\u1ea1i s\u1ee9c. N\u00e0y Sariputta, d\u1ea7u v\u1eady, s\u1ef1 thuy\u1ebft ph\u00e1p c\u1ee7a Nh\u01b0 Lai c\u0169ng ch\u01b0a ho\u00e0n t\u1ea5t, s\u1ef1 gi\u1ea3i th\u00edch c\u00fa ph\u00e1p c\u1ee7a Nh\u01b0 Lai c\u0169ng ch\u01b0a ho\u00e0n t\u1ea5t, s\u1ef1 tr\u1ea3 l\u1eddi c\u00e1c c\u00e2u h\u1ecfi c\u1ee7a Nh\u01b0 Lai c\u0169ng ch\u01b0a ho\u00e0n t\u1ea5t, khi m\u00e0 b\u1ed1n \u0111\u1ec7 t\u1eed c\u1ee7a Ta, tu\u1ed5i th\u1ecd \u0111\u1ebfn m\u1ed9t tr\u0103m tu\u1ed5i, \u0111\u00e3 s\u1ed1ng m\u1ed9t tr\u0103m tu\u1ed5i, \u0111\u00e3 t\u1eeb tr\u1ea7n sau m\u1ed9t tr\u0103m tu\u1ed5i. N\u00e0y Sariputta, n\u1ebfu \u00d4ng c\u00f3 g\u00e1nh Ta tr\u00ean gi\u01b0\u1eddng \u0111i ch\u1ed7 n\u00e0y ch\u1ed7 kia, th\u1eadt s\u1ef1 tr\u00ed tu\u1ec7 bi\u1ec7n t\u00e0i c\u1ee7a Nh\u01b0 Lai kh\u00f4ng c\u00f3 g\u00ec thay \u0111\u1ed5i.<\/p>\n N\u00e0y Sariputta, nh\u1eefng ai n\u00f3i m\u1ed9t c\u00e1ch ch\u00e2n ch\u00e1nh s\u1ebd n\u00f3i nh\u01b0 sau: “M\u1ed9t v\u1ecb h\u1eefu t\u00ecnh kh\u00f4ng b\u1ecb si chi ph\u1ed1i, \u0111\u00e3 sanh ra \u1edf \u0111\u1eddi v\u00ec l\u1ee3i \u00edch, 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 ch\u01b0 Thi\u00ean v\u00e0 lo\u00e0i Ng\u01b0\u1eddi”. V\u1ecb \u1ea5y s\u1ebd n\u00f3i v\u1ec1 Ta m\u1ed9t c\u00e1ch ch\u00e2n ch\u00e1nh nh\u01b0 sau: “M\u1ed9t v\u1ecb h\u1eefu t\u00ecnh kh\u00f4ng b\u1ecb si chi ph\u1ed1i, \u0111\u00e3 sanh ra \u1edf \u0111\u1eddi v\u00ec l\u1ee3i \u00edch, 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 ch\u01b0 Thi\u00ean v\u00e0 lo\u00e0i Ng\u01b0\u1eddi”.<\/p>\n L\u00fac b\u1ea5y gi\u1edd T\u00f4n gi\u1ea3 Nagasamala \u0111\u1ee9ng sau l\u01b0ng Th\u1ebf T\u00f4n v\u00e0 qu\u1ea1t cho Ng\u00e0i! T\u00f4n gi\u1ea3 Nagasamala b\u1ea1ch Th\u1ebf T\u00f4n:<\/p>\n — Th\u1eadt vi di\u1ec7u thay, b\u1ea1ch Th\u1ebf T\u00f4n! Th\u1eadt hy h\u1eefu thay, b\u1ea1ch Th\u1ebf T\u00f4n! Sau khi nghe ph\u00e1p m\u00f4n n\u00e0y, l\u00f4ng t\u00f3c con d\u1ef1ng ng\u01b0\u1ee3c. B\u1ea1ch Th\u1ebf T\u00f4n, ph\u00e1p m\u00f4n n\u00e0y t\u00ean g\u1ecdi l\u00e0 g\u00ec?<\/p>\n — N\u00e0y Nagasamala, do v\u1eady ph\u00e1p m\u00f4n n\u00e0y g\u1ecdi l\u00e0 “Ph\u00e1p m\u00f4n L\u00f4ng t\u00f3c d\u1ef1ng ng\u01b0\u1ee3c”. \u00d4ng h\u00e3y nh\u01b0 v\u1eady th\u1ecd tr\u00ec.<\/p>\n Th\u1ebf T\u00f4n thuy\u1ebft gi\u1ea3ng nh\u01b0 v\u1eady. T\u00f4n gi\u1ea3 Nagasamala 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<\/strong><\/em><\/p>\n [\/vc_tta_section][vc_tta_section title=”Anh Ng\u1eef” tab_id=”anh-ngu”]<\/p>\n Mahasihanada Sutta<\/strong><\/p>\n The Great Discourse on the Lion’s Roar<\/strong><\/p>\n Translated from the Pali by \u00d1anamoli Thera – edited and revised by Bhikkhu Bodhi<\/em><\/p>\n For free distribution only, by arrangement with the Buddhist Publication Society<\/em><\/p>\n 1. Thus have I heard. On one occasion the Blessed One was living at Vesali in the grove outside the city to the west.<\/p>\n 2. Now on that occasion Sunakkhatta, son of the Licchavis, had recently left this Dhamma and Discipline.[1] He was making this statement before the Vesali assembly: “The recluse Gotama does not have any superhuman states, any distinction in knowledge and vision worthy of the noble ones.[2] The recluse Gotama teaches a Dhamma (merely) hammered out by reasoning, following his own line of inquiry as it occurs to him, and when he teaches the Dhamma to anyone, it leads him when he practises it to the complete destruction of suffering.”[3]<\/p>\n 3. Then, when it was morning, the Venerable Sariputta dressed, and taking his bowl and outer robe, went into Vesali for alms. Then he heard Sunakkhatta, son of the Licchavis, making this statement before the Vesali assembly. When he had wandered for alms in Vesali and had returned from his almsround, after his meal he went to the Blessed One, and after paying homage to him, he sat down at one side and told the Blessed One what Sunakkhatta was saying.<\/p>\n 4. (The Blessed One said:) “Sariputta, the misguided man Sunakkhatta is angry, and his words are spoken out of anger. Thinking to discredit the Tathagata, he actually praises him;[*p.69] for it is a praise of the Tathagata to say of him: ‘When he teaches the Dhamma to anyone, it leads him when he practises it to the complete destruction of suffering.’<\/p>\n 5. “Sariputta, this misguided man Sunakkhatta will never infer of me according to Dhamma: ‘That Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed.'[4]<\/p>\n 6. “And he will never infer of me according to Dhamma: ‘That Blessed One enjoys the various kinds of supernormal power: having been one, he becomes many; having been many, he becomes one; he appears and vanishes; he goes unhindered through a wall, through an enclosure, through a mountain, as though through space; he dives in and out of the earth as though it were water; he walks on water without sinking as though it were earth; seated cross-legged, he travels in space like a bird; with his hand he touches and strokes the moon and sun so powerful and mighty; he wields bodily mastery even as far as the Brahma-world.’<\/p>\n 7. “And he will never infer of me according to Dhamma: ‘With the divine ear element, which is purified and surpasses the human, that Blessed One hears both kinds of sounds, the heavenly and the human, those that are far as well as near.’<\/p>\n 8. “And he will never infer of me according to Dhamma: ‘That Blessed One encompasses with his own mind the minds of other beings, other persons. He understands a mind affected by lust as affected by lust and a mind unaffected by lust as unaffected by lust; he understands a mind affected by hate as affected by hate and a mind unaffected by hate as unaffected by hate; he understands a mind affected by delusion as affected by delusion and a mind unaffected by delusion as unaffected by delusion; he understands a contracted mind as contracted and a distracted mind as distracted; he understands an exalted mind as exalted and an unexalted mind as unexalted; he understands a surpassed mind as surpassed and an unsurpassed mind as unsurpassed; he understands a concentrated mind as concentrated and an unconcentrated mind as unconcentrated; he understands a liberated mind as liberated and an unliberated mind as unliberated.’<\/p>\n (Ten Powers of a Tathagata)<\/strong><\/p>\n 9. “Sariputta, the Tathagata has these ten Tathagata’s powers, possessing which he claims the herd-leader’s place, roars his lion’s roar in the assemblies, and sets rolling the Wheel of Brahma.[5] What are the ten?<\/p>\n 10. (1) “Here, the Tathagata understands as it actually is the possible as possible and the impossible as impossible.[6] And that[*p.70] is a Tathagata’s power that the Tathagata has, by virtue of which he claims the herd-leader’s place, roars his lion’s roar in the assemblies, and sets rolling the Wheel of Brahma.<\/p>\n 11. (2) “Again, the Tathagata understands as it actually is the results of actions undertaken, past, future and present, with possibilities and with causes. That too is a Tathagata’s power…[7]<\/p>\n 12. (3) “Again, the Tathagata understands as it actually is the ways leading to all destinations. That too is a Tathagata’s power…[8]<\/p>\n 13. (4) “Again, the Tathagata understands as it actually is the world with its many and different elements. That too is a Tathagata’s power…[9]<\/p>\n 14. (5) “Again, the Tathagata understands as it actually is how beings have different inclinations. That too is a Tathagata’s power…[10]<\/p>\n 15. (6) “Again, the Tathagata understands as it actually is the disposition of the faculties of other beings, other persons. That too is a Tathagata’s power…[11]<\/p>\n 16. (7) “Again, the Tathagata understands as it actually is the defilement, the cleansing and the emergence in regard to the jhanas, liberations, concentrations and attainments. That too is a Tathagata’s power…[12]<\/p>\n 17. (8) “Again, the Tathagata recollects his manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many aeons of world-contraction, many aeons of world-expansion, many aeons of world-contraction and expansion: ‘There I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there, I reappeared elsewhere; and there too I was so named, of such a clan, with such an appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there, I reappeared here.’ Thus with their aspects and particulars he recollects his manifold past lives. That too is a Tathagata’s power…<\/p>\n 18. (9) “Again, with the divine eye, which is purified and surpasses the human, the Tathagata sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he understands how beings pass on according to their actions thus: ‘These worthy beings who were ill-conducted in body, speech and mind, revilers of noble ones, wrong in their views, giving effect to wrong view in their actions, on the dissolution of the body,[*p.71] after death, have reappeared in a state of deprivation, in a bad destination, in perdition, even in hell; but these worthy beings who were well-conducted in body, speech and mind, not revilers of noble ones, right in their views, giving effect to right view in their actions, on the dissolution of the body, after death, have reappeared in a good destination, even in the heavenly world.’ Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he understands how beings pass on according to their actions. That too is a Tathagata’s power…<\/p>\n 19. (10) “Again, by realizing it for himself with direct knowledge, the Tathagata here and now enters upon and abides in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints. That too is a Tathagata’s power that a Tathagata has, by virtue of which he claims the herd-leader’s place, roars his lion’s roar in the assemblies, and sets rolling the Wheel of Brahma.<\/p>\n 20. “The Tathagata has these ten Tathagata’s powers, possessing which he claims the herd-leader’s place, roars his lion’s roar in the assemblies, and sets rolling the Wheel of Brahma.<\/p>\n 21. “Sariputta, when I know and see thus, should anyone say of me: ‘The recluse Gotama does not have any superhuman states, any distinction in knowledge and vision worthy of the noble ones. The recluse Gotama teaches a Dhamma (merely) hammered out by reasoning, following his own line of inquiry as it occurs to him’ — unless he abandons that assertion and that state of mind and relinquishes that view, then as (surely as if he had been) carried off and put there he will wind up in hell.[13] Just as a bhikkhu possessed of virtue, concentration and wisdom would here and now enjoy final knowledge, so it will happen in this case, I say, that unless he abandons that assertion and that state of mind and relinquishes that view, then as (surely as if he had been) carried off and put there he will wind up in hell.<\/p>\n (Four Kinds of Intrepidity)<\/p>\n 22. “Sariputta, the Tathagata has these four kinds of intrepidity, possessing which he claims the herd-leader’s place, roars his lion’s roar in the assemblies, and sets rolling the Wheel of Brahma. What are the four?<\/p>\n 23. “Here, I see no ground on which any recluse or brahmin or god or Mara or Brahma or anyone at all in the world could, in accordance with the Dhamma, accuse me thus: ‘While you claim full enlightenment, you are not fully enlightened in regard to certain things.'[*p.72] And seeing no ground for that, I abide in safety, fearlessness and intrepidity.<\/p>\n 24. “I see no ground on which any recluse…or anyone at all could accuse me thus: ‘While you claim to have destroyed the taints, these taints are undestroyed by you.’ And seeing no ground for that, I abide in safety, fearlessness and intrepidity.<\/p>\n 25. “I see no ground on which any recluse…or anyone at all could accuse me thus: ‘Those things called obstructions by you are not able to obstruct one who engages in them.’ And seeing no ground for that, I abide in safety, fearlessness and intrepidity.<\/p>\n 26. “I see no ground on which any recluse…or anyone at all could accuse me thus: ‘When you teach the Dhamma to someone, it does not lead him when he practises it to the complete destruction of suffering.’ And seeing no ground for that, I abide in safety, fearlessness and intrepidity.<\/p>\n 27. “A Tathagata has these four kinds of intrepidity, possessing which he claims the herd-leader’s place, roars his lion’s roar in the assemblies, and sets rolling the Wheel of Brahma.[14]<\/p>\n 28. “Sariputta, when I know and see thus, should anyone say of me…he will wind up in hell.<\/p>\n (The Eight Assemblies)<\/strong><\/p>\n 29. “Sariputta, there are these eight assemblies. What are the eight? An assembly of nobles, an assembly of brahmins, an assembly of householders, an assembly of recluses, an assembly of gods of the heaven of the Four Great Kings, an assembly of gods of the heaven of the Thirty-three, an assembly of Mara’s retinue, an assembly of Brahmas. Possessing these four kinds of intrepidity, the Tathagata approaches and enters these eight assemblies.<\/p>\n 30. “I recall having approached many hundred assemblies of nobles…many hundred assemblies of brahmins…many hundred assemblies of householders…many hundred assemblies of recluses…many hundred assemblies of gods of the heaven of the Four Great Kings…many hundred assemblies of gods of the heaven of the Thirty-three…many hundred assemblies of Mara’s retinue…many hundred assemblies of Brahmas. And formerly I had sat with them there and talked with them and held conversations with them, yet I see no ground for thinking that fear or timidity might come upon me there. And seeing no ground for that, I abide in safety, fearlessness and intrepidity.[*p.73]<\/p>\n 31. “Sariputta, when I know and see thus, should anyone say of me…he will wind up in hell.<\/p>\n (Four Kinds of Generation)<\/strong><\/p>\n 32. “Sariputta, there are these four kinds of generation. What are the four? Egg-born generation, womb-born generation, moisture-born generation and spontaneous generation.<\/p>\n 33. “What is egg-born generation? There are these beings born by breaking out of the shell of an egg; this is called egg-born generation. What is womb-born generation? There are these beings born by breaking out from the caul; this is called womb-born generation. What is moisture-born generation? There are these beings born in a rotten fish, in a rotten corpse, in rotten dough, in a cesspit, or in a sewer; this is called moisture-born generation. What is spontaneous generation? There are gods and denizens of hell and certain human beings and some beings in the lower worlds; this is called spontaneous generation. These are the four kinds of generation.<\/p>\n 34. “Sariputta, when I know and see thus, should anyone say of me…he will wind up in hell.<\/p>\n (The Five Destinations and Nibbana — In Brief)<\/strong><\/p>\n 35. “Sariputta, there are these five destinations. What are the five? Hell, the animal realm, the realm of ghosts, human beings and gods.[15]<\/p>\n 36. (1) “I understand hell, and the path and way leading to hell. And I also understand how one who has entered this path will, on the dissolution of the body, after death, reappear in a state of deprivation, in an unhappy destination, in perdition, in hell.<\/p>\n (2) “I understand the animal realm, and the path and way leading to the animal realm. And I also understand how one who has entered this path will, on the dissolution of the body, after death, reappear in the animal realm.<\/p>\n (3) “I understand the realm of ghosts, and the path and way leading to the realm of ghosts. And I also understand how one who has entered this path will, on the dissolution of the body, after death, reappear in the realm of ghosts.<\/p>\n (4) “I understand human beings, and the path and way leading to the human world. And I also understand how one who has entered this path will, on the dissolution of the body, after death, reappear among human beings.<\/p>\n (5) “I understand the gods, and the path and way leading to the world of the gods. And I also understand how one who has entered this path will, on the dissolution of the body, after death, reappear in a happy destination, in the heavenly world.<\/p>\n (6) “I understand Nibbana, and the path and way leading to Nibbana.[*p.74] And I also understand how one who has entered this path will, by realizing it for himself with direct knowledge, here and now enter upon and abide in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints.<\/p>\n (The Five Destinations and Nibbana — In Detail)<\/strong><\/p>\n 37. (1) “By encompassing mind with mind I understand a certain person thus: ‘This person so behaves, so conducts himself, has taken such a path that on the dissolution of the body, after death, he will reappear in a state of deprivation, in an unhappy destination, in perdition, in hell.’ And then later on, with the divine eye, which is purified and surpasses the human, I see that on the dissolution of the body, after death, he has reappeared in a state of deprivation, in an unhappy destination, in perdition, in hell, and is experiencing extremely painful, racking, piercing feelings. Suppose there were a charcoal pit deeper than a man’s height full of glowing coals without flame or smoke; and then a man scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only and directed to that same charcoal pit. Then a man with good sight on seeing him would say: ‘This person so behaves, so conducts himself, has taken such a path, that he will come to this same charcoal pit’; and then later on he sees that he has fallen into that charcoal pit and is experiencing extremely painful, racking, piercing feelings. So too, by encompassing mind with mind…piercing feelings.<\/p>\n 38. (2) “By encompassing mind with mind I understand a certain person thus: ‘This person so behaves, so conducts himself, has taken such a path that on the dissolution of the body, after death, he will reappear in the animal realm.’ And then later on, with the divine eye, which is purified and surpasses the human, I see that on the dissolution of the body, after death, he has reappeared in the animal realm and is experiencing painful, racking, piercing feelings. Suppose there were a cesspit deeper than a man’s height full of filth; and then a man[*p.75] scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only and directed to that same cesspit. Then a man with good sight on seeing him would say: ‘This person so behaves…that he will come to this same cesspit’; and then later on he sees that he has fallen into that cesspit and is experiencing painful, racking, piercing feelings. So too, by encompassing mind with mind…piercing feelings.<\/p>\n 39. (3) “By encompassing mind with mind I understand a certain person thus: ‘This person so behaves, so conducts himself, has taken such a path that on the dissolution of the body, after death, he will reappear in the realm of ghosts.’ And then later on…I see that…he has reappeared in the realm of ghosts and is experiencing much painful feeling. Suppose there were a tree growing on uneven ground with scanty foliage casting a dappled shade; and then a man scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only and directed to that same tree. Then a man with good sight on seeing him would say: ‘This person so behaves…that he will come to this same tree’; and then later on he sees that he is sitting or lying in the shade of that tree experiencing much painful feeling. So too, by encompassing mind with mind…much painful feeling.<\/p>\n 40. (4) “By encompassing mind with mind I understand a certain person thus: ‘This person so behaves, so conducts himself, has taken such a path that on the dissolution of the body, after death, he will reappear among human beings.’ And then later on…I see that…he has reappeared among human beings and is experiencing much pleasant feeling. Suppose there were a tree growing on even ground with thick foliage casting a deep shade; and then a man scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only and directed to that same tree. Then a man with good sight on seeing him would say: ‘This person so behaves…that he will come to this same tree’; and then later on he sees that he is sitting or lying in the shade of that tree experiencing much pleasant feeling. So too, by encompassing mind with mind…much pleasant feeling[*p.76]<\/p>\n 41. (5) “By encompassing mind with mind I understand a certain person thus: ‘This person so behaves, so conducts himself, has taken such a path that on the dissolution of the body, after death, he will reappear in a happy destination, in the heavenly world.’ And then later on…I see that…he has reappeared in a happy destination, in the heavenly world and is experiencing extremely pleasant feelings. Suppose there were a mansion, and it had an upper chamber plastered within and without, shut off, secured by bars, with shuttered windows, and in it there was a couch spread with rugs, blankets and sheets, with a deerskin coverlet, with a canopy as well as crimson pillows for both (head and feet); and then a man scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only and directed to that same mansion. Then a man with good sight on seeing him would say: ‘This person so behaves…that he will come to this same mansion’; and later on he sees that he is sitting or lying in that upper chamber in that mansion experiencing extremely pleasant feelings. So too, by encompassing mind with mind…extremely pleasant feelings.<\/p>\n 42. (6) “By encompassing mind with mind I understand a certain person thus: ‘This person so behaves, so conducts himself, has taken such a path that by realizing it for himself with direct knowledge, he here and now will enter upon and abide in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints.’ And then later on I see that by realizing it for himself with direct knowledge, he here and now enters upon and abides in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints, and is experiencing extremely pleasant feelings.[16] Suppose there were a pond with clean, agreeable, cool water, transparent, with smooth banks, delightful, and nearby a dense wood; and then a man scorched and exhausted by hot weather, weary, parched and thirsty, came by a path going in one way only and directed towards that same pond. Then a man with good sight on seeing him would say: ‘This person so behaves…that he will come to this same pond’; and then later on he sees that he has plunged into the pond, bathed, drunk and relieved all his distress, fatigue and fever and has come out again and is sitting or lying in the wood[*p.77] experiencing extremely pleasant feelings. So too, by encompassing mind with mind…extremely pleasant feelings. These are the five destinations.<\/p>\n 43. “Sariputta, when I know and see thus, should anyone say of me: ‘The recluse Gotama does not have any superhuman states, any distinction in knowledge and vision worthy of the noble ones. The recluse Gotama teaches a Dhamma (merely) hammered out by reasoning, following his own line of inquiry as it occurs to him’ — unless he abandons that assertion and that state of mind and relinquishes that view, then as (surely as if he had been) carried off and put there he will wind up in hell. Just as a bhikkhu possessed of virtue, concentration and wisdom would here and now enjoy final knowledge, so it will happen in this case, I say, that unless he abandons that assertion and that state of mind and relinquishes that view, then as (surely as if he had been) carried off and put there he will wind up in hell.<\/p>\n (The Bodhisatta’s Austerities)<\/strong><\/p>\n 44. “Sariputta, I recall having lived a holy life possessing four factors. I have practised asceticism — the extreme of asceticism; I have practised coarseness — the extreme of coarseness; I have practised scrupulousness — the extreme of scrupulousness; I have practised seclusion — the extreme of seclusion.[17]<\/p>\n 45. “Such was my asceticism, Sariputta, that I went naked, rejecting conventions, licking my hands, not coming when asked, not stopping when asked; I did not accept food brought or food specially made or an invitation to a meal; I received nothing from a pot, from a bowl, across a threshold, across a stick, across a pestle, from two eating together, from a pregnant woman, from a woman giving suck, from a woman lying with a man, from where food was advertised to be distributed, from where a dog was waiting, from where flies were buzzing; I accepted no fish or meat, I drank no liquor, wine or fermented brew. I kept to one house, to one morsel; I kept to two[*p.78] houses, to two morsels;…I kept to seven houses, to seven morsels. I lived on one saucerful a day, on two saucerfuls a day…on seven saucerfuls a day; I took food once a day, once every two days…once every seven days, and so on up to once every fortnight; I dwelt pursuing the practice of taking food at stated intervals. I was an eater of greens or millet or wild rice or hide-parings or moss or ricebran or rice-scum or sesamum flour or grass or cowdung. I lived on forest roots and fruits, I fed on fallen fruits. I clothed myself in hemp, in hemp-mixed cloth, in shrouds, in refuse rags, in tree bark, in antelope hide, in strips of antelope hide, in kusa-grass fabric, in bark fabric, in wood-shavings fabric, in head-hair wool, in animal wool, in owls’ wings. I was one who pulled out hair and beard, pursuing the practice of pulling out hair and beard. I was one who stood continuously, rejecting seats. I was one who squatted continuously, devoted to maintaining the squatting position. I was one who used a mattress of spikes; I made a mattress of spikes my bed. I dwelt pursuing the practice of bathing in water three times daily including the evening. Thus in such a variety of ways I dwelt pursuing the practice of tormenting and mortifying the body. Such was my asceticism.<\/p>\n 46. “Such was my coarseness, Sariputta, that just as the bole of a tinduka tree, accumulating over the years, cakes and flakes off, so too, dust and dirt, accumulating over the years, caked off my body and flaked off. It never occurred to me: ‘Oh, let me rub this dust and dirt off with my hand, or let another rub this dust and dirt off with his hand’ — it never occurred to me thus. Such was my coarseness.<\/p>\n 47. “Such was my scrupulousness, Sariputta, that I was always mindful in stepping forwards and stepping backwards. I was full of pity even for (the beings in) a drop of water thus: ‘Let me not hurt the tiny creatures in the crevices of the ground.’ Such was my scrupulousness.<\/p>\n 48. “Such was my seclusion, Sariputta, that[*p.79] I would plunge into some forest and dwell there. And when I saw a cowherd or a shepherd or someone gathering grass or sticks, or a woodsman, I would flee from grove to grove, from thicket to thicket, from hollow to hollow, from hillock to hillock. Why was that? So that they should not see me or I see them. Just as a forest-bred deer, on seeing human beings, flees from grove to grove, from thicket to thicket, from hollow to hollow, from hillock to hillock, so too, when I saw a cowherd or a shepherd…Such was my seclusion.<\/p>\n 49. “I would go on all fours to the cow-pens when the cattle had gone out and the cowherd had left them, and I would feed on the dung of the young suckling calves. As long as my own excrement and urine lasted, I fed on my own excrement and urine. Such was my great distortion in feeding.<\/p>\n 50. “I would plunge into some awe-inspiring grove and dwell there — a grove so awe-inspiring that normally it would make a man’s hair stand up if he were not free from lust. When those cold wintry nights came during the ‘eight-days interval of frost,’ I would dwell by night in the open and by day in the grove.[18] In the last month of the hot season I would dwell by day in the open and by night in the grove. And there came to me spontaneously this stanza never heard before:<\/p>\n Chilled by night and scorched by day, 51. “I would make my bed in a charnel ground with the bones of the dead for a pillow. And cowherd boys came up and spat on me, urinated on me, threw dirt at me, and poked sticks into my ears. Yet I do not recall that I ever aroused an evil mind (of hate) against them. Such was my abiding in equanimity.[*p.80]<\/p>\n 52. “Sariputta, there are certain recluses and brahmins whose doctrine and view is this: ‘Purification comes about through food.'[19] They say: ‘Let us live on kola-fruits,’ and they eat kola-fruits, they eat kola-fruit powder, they drink kola-fruit water, and they make many kinds of kola-fruit concoctions. Now I recall having eaten a single kola-fruit a day. Sariputta, you may think that the kola-fruit was bigger at that time, yet you should not regard it so: the kola-fruit was then at most the same size as now. Through feeding on a single kola-fruit a day, my body reached a state of extreme emaciation. Because of eating so little my limbs became like the jointed segments of vine stems or bamboo stems. Because of eating so little my backside became like a camel’s hoof. Because of eating so little the projections on my spine stood forth like corded beads. Because of eating so little my ribs jutted out as gaunt as the crazy rafters of an old roofless barn. Because of eating so little the gleam of my eyes sank far down in their sockets, looking like a gleam of water which has sunk far down in a deep well. Because of eating so little my scalp shrivelled and withered as a green bitter gourd shrivels and withers in the wind and sun. Because of eating so little my belly skin adhered to my backbone; thus if I touched my belly skin I encountered my backbone, and if I touched my backbone I encountered my belly skin. Because of eating so little, if I tried to ease my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell from my body as I rubbed.<\/p>\n 53-55. “Sariputta, there are certain recluses and brahmins whose doctrine and view is this: ‘Purification comes about through food.’ They say: ‘Let us live on beans’…’Let us live on sesamum’…’Let us live on rice,’ and they eat rice, they eat rice powder,[*p.81] they drink rice water, and they make various kinds of rice concoctions. Now I recall having eaten a single rice grain a day. Sariputta, you may think that the rice grain was bigger at that time, yet you should not regard it so: the rice grain was then at most the same size as now. Through feeding on a single rice grain a day, my body reached a state of extreme emaciation. Because of eating so little…the hair, rotted at its roots, fell from my body as I rubbed.<\/p>\n 56. “Yet, Sariputta, by such conduct, by such practice, by such performance of austerities, I did not attain any superhuman states, any distinction in knowledge and vision worthy of the noble ones. Why was that? Because I did not attain that noble wisdom which when attained is noble and emancipating and leads the one who practises in accordance with it to the complete destruction of suffering.<\/p>\n 57. “Sariputta, there are certain recluses and brahmins whose doctrine and view is this: ‘Purification comes about through the round of rebirths.’ But it is impossible to find a realm in the round that I have not already[*p.82] passed through in this long journey, except for the gods of the Pure Abodes; and had I passed through the round as a god in the Pure Abodes, I would never have returned to this world.[20]<\/p>\n 58. “There are certain recluses and brahmins whose doctrine and view is this: ‘Purification comes about through (some particular kind of) rebirth.’ But it is impossible to find a kind of rebirth that I have not been reborn in already in this long journey, except for the gods of the Pure Abodes…<\/p>\n 59. “There are certain recluses and brahmins whose doctrine and view is this: ‘Purification comes about through (some particular) abode.’ But it is impossible to find a kind of abode that I have not already dwelt in…except for the gods of the Pure Abodes…<\/p>\n 60. “There are certain recluses and brahmins whose doctrine and view is this: ‘Purification comes about through sacrifice.’ But it is impossible to find a kind of sacrifice that has not already been offered up by me in this long journey, when I was either a head-anointed noble king or a well-to-do-brahmin.<\/p>\n 61. “There are certain recluses and brahmins whose doctrine and view is this: ‘Purification comes about through fire-worship.’ But it is impossible to find a kind of fire that has not already been worshipped by me in this long journey, when I was either a head-anointed noble king or a well-to-do brahmin.<\/p>\n 62. “Sariputta, there are certain recluses and brahmins whose doctrine and view is this: ‘As long as this good man is still young, a black-haired young man endowed with the blessing of youth, in the prime of life, so long is he perfect in his lucid wisdom. But when this good man is old, aged, burdened with years, advanced in life, and come to the last stage, being eighty, ninety or a hundred years old, then the lucidity of his wisdom is lost.’ But it should not be regarded so. I am now old, aged, burdened with years, advanced in life, and come to the last stage: my years have turned eighty. Now suppose that I had four disciples with a hundred years’ lifespan, perfect in mindfulness, retentiveness, memory and lucidity of wisdom.[21] Just as a skilled archer, trained, practised and tested, could easily shoot a light arrow across the shadow of a palm tree, suppose that they were even to that extent perfect in mindfulness, retentiveness,[*p.83] memory and lucidity of wisdom. Suppose that they continuously asked me about the four foundations of mindfulness and that I answered them when asked and that they remembered each answer of mine and never asked a subsidiary question or paused except to eat, drink, consume food, taste, urinate, defecate and rest in order to remove sleepiness and tiredness. Still the Tathagata’s exposition of the Dhamma, his explanations of factors of the Dhamma, and his replies to questions would not yet come to an end, but meanwhile those four disciples of mine with their hundred years’ lifespan would have died at the end of those hundred years. Sariputta, even if you have to carry me about on a bed, still there will be no change in the lucidity of the Tathagata’s wisdom.<\/p>\n 63. “Rightly speaking, were it to be said of anyone: ‘A being not subject to delusion has appeared in the world for the welfare and happiness of many, out of compassion for the world, for the good, welfare and happiness of gods and humans,’ it is of me indeed that rightly speaking this should be said.”<\/p>\n 64. Now on that occasion the Venerable Nagasamala was standing behind the Blessed One fanning him.[22] Then he said to the Blessed One: “It is wonderful, venerable sir, it is marvellous! As I listened to this discourse on the Dhamma, the hairs of my body stood up. Venerable sir, what is the name of this discourse on the Dhamma?”<\/p>\n “As to that, Nagasamala, you may remember this discourse on the Dhamma as ‘The Hair-raising Discourse.’ “[23]<\/p>\n That is what the Blessed One said. The Venerable Nagasamala was satisfied and delighted in the Blessed One’s words.<\/p>\n Notes<\/strong><\/p>\n [*p.##] The page numbers enclosed in square brackets in the above text are the page numbers of the Pali Text Society edition of the Pali text.<\/p>\n 1. The story of Sunakkhatta’s defection is found in the Patika Sutta (DN 24). He became dissatisfied with the Buddha and left the Order because the Buddha would not perform miracles for him or explain to him the beginning of things. He also showed great admiration for those who engaged in self-mortification, and probably resented the Buddha for emphasizing a “middle way” that condemned such extreme austerities as unprofitable.<\/p>\n 2. Superhuman states (uttari manussadhamma) are states, virtues or attainments higher than the ordinary human virtues comprised in the ten wholesome courses of action; they include the jhanas, direct knowledges (abhi\u00f1\u00f1a), the paths and the fruits. “Distinction in knowledge and vision worthy of the noble ones” (alamariya\u00f1ana-dassanavisesa), an expression frequently occurring in the suttas, signifies all higher degrees of meditative knowledge characteristic of the noble individual. In the present context, according to Comy., it means specifically the supramundane path, which Sunakkhatta is thus denying of the Buddha.<\/p>\n 3. The thrust of his criticism is that the Buddha teaches a doctrine that he has merely worked out in thought rather than one he has realized through transcendental wisdom. Apparently, Sunakkhatta believes that being led to the complete destruction of suffering is, as a goal, inferior to the acquisition of miraculous powers.<\/p>\n 4. All the sections to follow are intended as a rebuttal of Sunakkhatta’s charge against the Buddha. Sections 6-8 cover the first three of the six direct knowledges, the last three appearing as the last of the ten powers of the Tathagata. The latter, according to Comy., are to be understood as powers of knowledge (\u00f1anabala) that are acquired by all Buddhas as the outcome of their accumulations of merit. The Vibhanga of the Abhidhamma Pitaka provides an elaborate analysis of them, the gist of which will be discussed in subsequent notes.<\/p>\n 5. Comy.: The Wheel of Brahma (brahmacakka) is the supreme, best, most excellent wheel, the Wheel of the Dhamma (dhammacakka). This has two aspects: the knowledge of penetration (pativedha\u00f1ana) and the knowledge of teaching (desana\u00f1ana). The knowledge of penetration, by which the Buddha penetrates the truth of the Dhamma, is produced from wisdom and leads to the attainment of the noble fruit for himself; the knowledge of teaching, by which the Buddha is qualified to expound the Dhamma perfectly to others, is produced from compassion and leads others to the attainment of the noble fruit.<\/p>\n 6. Comy. glosses thana as cause or ground (karana) and explains: “Such and such dhammas are causes (hetu), conditions (paccaya), for the arising of such and such dhammas: that is thana. Such and such dhammas are not causes, not conditions, for the arising of such and such dhammas: that is atthana. Knowing that, he understands thana as thana and atthana as atthana (i.e. causal occasion as causal occasion, and non-causal occasion as non-causal occasion).” Comy. also refers to the different explanation in the Vibhanga, apparently regarding both explanations as acceptable.<\/p>\n Vbh. Section 809 explains this knowledge with reference to MN 115 as the Buddha’s knowledge of what is possible and what is impossible, e.g. it is impossible that a person possessed of right view should regard any formations as permanent or as pleasurable, or anything whatever as self, while it is possible that a worldling will regard things in such an erroneous way. It is impossible for a person possessed of right view to commit the five heinous crimes (matricide, parricide, the murder of an Arahant, the wounding of a Buddha, causing a schism in the Sangha), while it is possible for a worldling to commit such crimes, etc. etc.<\/p>\n 7. Vbh. Section 810: “Herein, the Tathagata comprehends that there are some evil actions performed which do not mature because they are prevented from maturing by a fortunate rebirth, a fortunate body, a fortunate time, a fortunate effort, while there are some evil actions performed which mature because of an unfortunate rebirth, etc. There are some good actions which do not mature because of an unfortunate rebirth, etc., while there are some good actions which mature because of a fortunate rebirth, etc.” (condensed).<\/p>\n 8. Vbh. Section 811: “Herein, the Tathagata comprehends thus: ‘This is the path, this is the practice leading to hell, to the animal realm, to the plane of ghosts, to the human realm, to the realm of the gods, to deliverance.’ ” This knowledge will be elaborated upon below in Sections 35-42.<\/p>\n 9. Vbh. Section 812: “The Tathagata comprehends the different aggregates, the different sense bases, the different elements; he comprehends the different worlds that have many elements, different elements.”<\/p>\n 10. Vbh. Section 813: “The Tathagata understands that beings are of inferior inclinations and superior inclinations, and that they gravitate towards those who share their own inclinations” (condensed).<\/p>\n 11. Vbh. Sections 814-27 gives a detailed analysis. Comy. states the meaning more concisely as the Tathagata’s knowledge of the superiority and inferiority of beings’ faculties of faith, energy, mindfulness, concentration and wisdom.<\/p>\n 12. Vbh. Section 828: “The defilement (sankilesa) is a state partaking of deterioration; cleansing (vodana) is a state partaking of distinction; emergence (vutthana) is both cleansing and the rising out of an attainment. The eight liberations (vimokkha) are enumerated, e.g. at DN 15\/ii,70-71, and comprise three liberations pertaining to the realm of material form, the four immaterial attainments, and the cessation of perception and feeling. The nine attainments (samapatti) are the four jhanas, the four immaterial attainments, and cessation.<\/p>\n 13. The idiom yathabhatam nikkhitto evam niraye is knotty; the rendering here follows the gloss of Comy.: “He will be put in hell as if carried off and put there by the wardens of hell.” Although such a fate may sound excessively severe merely for verbal denigration, it should be remembered that he is maligning a Fully Enlightened Buddha with a mind of hatred, and his intention in so doing is to discourage others from entering upon the path that could lead them to complete liberation from suffering.<\/p>\n 14. The four kinds of intrepidity (vesarajja: also rendered “grounds of self-confidence”) may be divided into two pairs. The first pair relates mainly to the internal qualities of the Buddha, his achievement of personal perfection, while the second pair has an outward orientation, being concerned primarily with his qualifications as a teacher. The first intrepidity confirms his attainment of supreme enlightenment and the removal of all obscuration regarding the range of what may be known; it points to the Buddha’s acquisition of omniscience (sabba\u00f1\u00f1uta\u00f1ana). The second underlines his complete purity through the destruction of all defilements; it points to his achievement of the fruit of Arahantship. The third means that the Buddha’s understanding of obstructions to the goal is unimpeachable, while the fourth confirms the efficacy of the Dhamma in accomplishing its intended purpose, namely, leading the practitioner to complete release from suffering.<\/p>\n 15. In later Buddhist tradition the asuras, titans or “anti-gods,” are added as a separate realm to make the “six destinations” familiar from the Tibetan Wheel of Life.<\/p>\n 16. Comy.: Even though the description is the same as that of the bliss of the heavenly world, the meaning is different. For the bliss of the heavenly world is not really extremely pleasant because the fevers of lust, etc. are still present there. But the bliss of Nibbana is extremely pleasant in every way through the subsiding of all fevers.<\/p>\n 17. Comy. explains that at this juncture the Buddha related this account of his past ascetic practices because Sunakkhatta was a great admirer of extreme asceticism (as is clear from the Patika Sutta) and the Buddha wanted to make it known that there was no one who could equal him in the practice of austerities. Sections 44-56 apparently deal with the Bodhisatta’s striving during the six years’ period of austerities in his last existence, while Sections 57-61 refer back to his previous existences as a seeker of enlightenment.<\/p>\n 18. The “eight-days’ interval of frost” is a regular cold spell which occurs in South Asia in late December or early January.<\/p>\n 19. That is, they hold the view that beings are purified by reducing their intake of food.<\/p>\n 20. Rebirth into the Pure Abodes (suddhavasa) is possible only for non-returners.<\/p>\n 21. The Pali for the four terms is: sati, gati, dhiti, pa\u00f1\u00f1aveyyattiya. Comy. explains sati as the ability to grasp in mind a hundred or a thousand phrases as they are being spoken; gati, the ability to bind them and retain them in the mind; dhiti, the ability to recite back what has been grasped and retained; and pa\u00f1\u00f1aveyyattiya, the ability to discern the meaning and logic of those phrases.<\/p>\n 22. The Venerable Nagasamala had been a personal attendant of the Buddha during the first twenty years of his ministry.<\/p>\n 23. Lomahamsanapariyaya. The sutta is referred to by that name at Milindapa\u00f1ha, p. 398, and in the commentary to the Digha Nikaya.<\/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”] 12. \u00d0\u1ea1i Kinh S\u01b0 T\u1eed H\u1ed1ng (Mah\u00e0s\u00echan\u00e0da sutta) Nh\u01b0 v\u1ea7y t\u00f4i nghe. M\u1ed9t th\u1eddi Th\u1ebf T\u00f4n tr\u00fa t\u1ea1i Vesali (T\u1ef3-x\u00e1-ly), \u1edf ph\u00eda ngo\u00e0i th\u00e0nh, trong m\u1ed9t khu r\u1eebng ph\u00eda T\u00e2y. L\u00fac b\u1ea5y gi\u1edd, Sunakkhatta thu\u1ed9c b\u1ed9 l\u1ea1c Licchavi, v\u1eeba m\u1edbi t\u1eeb b\u1ecf Ph\u00e1p v\u00e0 Lu\u1eadt n\u00e0y, n\u00f3i l\u1eddi n\u00f3i nh\u01b0 sau […]<\/p>\n","protected":false},"author":2,"featured_media":171756,"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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\nC\u00f4 \u0111\u1ed9c s\u1ed1ng trong r\u1eebng kinh ho\u00e0ng,
\nTr\u1ea7n tru\u1ed3ng, Ta ng\u1ed3i kh\u00f4ng l\u1eeda \u1ea5m,
\n\u1ea8n s\u0129, trong l\u00fd t\u01b0\u1edfng \u0111\u0103m chi\u00eau.<\/p>\n
\n
\n
\nAlone in awe-inspiring groves,
\nNaked, no fire to sit beside,
\nThe sage yet pursues his quest.<\/p>\n
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