[vc_tta_tabs][vc_tta_section title=”Vi\u1ec7t Ng\u1eef” tab_id=”viet-ngu”]<\/p>\n
(Madhupindika sutta)<\/strong><\/p>\n T\u00f4i nghe nh\u01b0 v\u1ea7y:<\/p>\n M\u1ed9t th\u1eddi, Th\u1ebf T\u00f4n s\u1ed1ng gi\u1eefa c\u00e1c v\u1ecb d\u00f2ng h\u1ecd Sakka (Th\u00edch-ca), t\u1ea1i Kapilavatthu (Ca-t\u1ef3-la-v\u1ec7), \u1edf v\u01b0\u1eddn Nigrodharama.<\/p>\n R\u1ed3i Th\u1ebf T\u00f4n v\u00e0o bu\u1ed5i s\u00e1ng, \u0111\u1eafp y, c\u1ea7m y b\u00e1t v\u00e0o th\u00e0nh Kapilavatthu \u0111\u1ec3 kh\u1ea5t th\u1ef1c. Sau khi kh\u1ea5t th\u1ef1c \u1edf Kapilavatthu, khi \u0103n xong, tr\u00ean \u0111\u01b0\u1eddng kh\u1ea5t th\u1ef1c tr\u1edf v\u1ec1, Th\u1ebf T\u00f4n \u0111i \u0111\u1ebfn \u00d0\u1ea1i L\u00e2m \u0111\u1ec3 ngh\u1ec9 tr\u01b0a. Sau khi v\u00e0o r\u1eebng \u00d0\u1ea1i L\u00e2m, Ng\u00e0i ng\u1ed3i ngh\u1ec9 tr\u01b0a d\u01b0\u1edbi g\u1ed1c c\u00e2y beluvalatthika.<\/p>\n C\u00f3 v\u1ecb G\u1eady c\u1ea7m tay (Dandapani) Sakka (Th\u00edch-ca), k\u00e9o b\u1ed9 kh\u1eafp n\u01a1i, ngao du thi\u00ean h\u1ea1, \u0111\u1ebfn t\u1ea1i r\u1eebng \u00d0\u1ea1i L\u00e2m, \u0111i s\u00e2u v\u00e0o ng\u00f4i r\u1eebng, \u0111\u1ebfn t\u1ea1i Beluvalatthika ch\u1ed7 Th\u1ebf T\u00f4n \u1edf, khi \u0111\u1ebfn xong n\u00f3i l\u00ean nh\u1eefng l\u1eddi h\u1ecfi th\u0103m x\u00e3 giao th\u00e2n h\u1eefu, r\u1ed3i \u0111\u1ee9ng m\u1ed9t b\u00ean, d\u1ef1a tr\u00ean c\u00e2y g\u1eady, \u0111\u1ee9ng m\u1ed9t b\u00ean. G\u1eady c\u1ea7m tay Sakka n\u00f3i v\u1edbi Th\u1ebf T\u00f4n: “Sa-m\u00f4n c\u00f3 quan \u0111i\u1ec3m th\u1ebf n\u00e0o, gi\u1ea3ng thuy\u1ebft nh\u1eefng g\u00ec?”<\/p>\n –“N\u00e0y Hi\u1ec1n gi\u1ea3, theo l\u1eddi d\u1ea1y c\u1ee7a Ta, trong th\u1ebf gi\u1edbi v\u1edbi ch\u01b0 Thi\u00ean, Mara v\u00e0 Ph\u1ea1m thi\u00ean, v\u1edbi c\u00e1c ch\u00fang Sa-m\u00f4n, B\u00e0-la-m\u00f4n, ch\u01b0 Thi\u00ean v\u00e0 lo\u00e0i Ng\u01b0\u1eddi, kh\u00f4ng c\u00f3 tranh lu\u1eadn m\u1ed9t ai \u1edf \u0111\u1eddi; c\u00e1c t\u01b0\u1edfng s\u1ebd kh\u00f4ng \u00e1m \u1ea3nh v\u1ecb B\u00e0-la-m\u00f4n s\u1ed1ng kh\u00f4ng b\u1ecb d\u1ee5c tri\u1ec1n ph\u01b0\u1ee3c, kh\u00f4ng c\u00f3 nghi ng\u1edd do d\u1ef1, v\u1edbi m\u1ecdi h\u1ed1i qu\u00e1 \u0111o\u1ea1n di\u1ec7t, kh\u00f4ng c\u00f3 tham \u00e1i \u0111\u1ed1i v\u1edbi h\u1eefu v\u00e0 phi h\u1eefu. N\u00e0y Hi\u1ec1n gi\u1ea3, nh\u01b0 v\u1eady l\u00e0 quan \u0111i\u1ec3m c\u1ee7a Ta, nh\u01b0 v\u1eady l\u00e0 l\u1eddi Ta gi\u1ea3ng d\u1ea1y”.<\/p>\n Khi nghe n\u00f3i v\u1eady, G\u1eady c\u1ea7m tay Sakka l\u1eafc \u0111\u1ea7u, li\u1ebfm l\u01b0\u1ee1i, v\u1edbi tr\u00e1n n\u1ed5i l\u00ean ba \u0111\u01b0\u1eddng nh\u0103n, ch\u1ed1ng g\u1eady r\u1ed3i \u0111i.<\/p>\n R\u1ed3i Th\u1ebf T\u00f4n v\u00e0o bu\u1ed5i chi\u1ec1u t\u1eeb Thi\u1ec1n t\u1ecbnh \u0111\u1ed9c c\u01b0 \u0111\u1ee9ng d\u1eady, \u0111i \u0111\u1ebfn v\u01b0\u1eddn Nigrodha, khi \u0111\u1ebfn xong, ng\u1ed3i tr\u00ean ch\u1ed7 \u0111\u00e3 so\u1ea1n s\u1eb5n. Sau khi ng\u1ed3i, Th\u1ebf T\u00f4n g\u1ecdi c\u00e1c T\u1ef7-kheo:<\/p>\n — Ch\u01b0 T\u1ef7-kheo, \u1edf \u0111\u00e2y, Ta v\u00e0o bu\u1ed5i s\u00e1ng, \u0111\u1eafp y, c\u1ea7m y b\u00e1t v\u00e0o th\u00e0nh Kapilavatthu \u0111\u1ec3 kh\u1ea5t th\u1ef1c. Sau khi kh\u1ea5t th\u1ef1c \u1edf Kapilavatthu, \u0103n xong, tr\u00ean \u0111\u01b0\u1eddng kh\u1ea5t th\u1ef1c tr\u1edf v\u1ec1, Ta \u0111i \u0111\u1ebfn \u00d0\u1ea1i L\u00e2m \u0111\u1ec3 ngh\u1ec9 tr\u01b0a. Sau khi v\u00e0o r\u1eebng \u00d0\u1ea1i L\u00e2m, Ta ng\u1ed3i ngh\u1ec9 tr\u01b0a d\u01b0\u1edbi g\u1ed1c c\u00e2y beluvalatthika. C\u00f3 v\u1ecb G\u1eady c\u1ea7m tay Sakka k\u00e9o b\u1ed9 kh\u1eafp n\u01a1i, ngao du thi\u00ean h\u1ea1, \u0111\u1ebfn t\u1ea1i r\u1eebng \u00d0\u1ea1i L\u00e2m, \u0111i s\u00e2u v\u00e0o ng\u00f4i r\u1eebng, \u0111\u1ebfn t\u1ea1i Beluvalatthika ch\u1ed7 Ta \u1edf, khi \u0111\u1ebfn xong, n\u00f3i l\u00ean nh\u1eefng l\u1eddi h\u1ecfi th\u0103m x\u00e3 giao th\u00e2n h\u1eefu, r\u1ed3i \u0111\u1ee9ng m\u1ed9t b\u00ean, d\u1ef1a tr\u00ean c\u00e2y g\u1eady. \u00d0\u1ee9ng m\u1ed9t b\u00ean, G\u1eady c\u1ea7m tay Sakka n\u00f3i v\u1edbi Ta nh\u01b0 sau: “Sa-m\u00f4n c\u00f3 quan \u0111i\u1ec3m th\u1ebf n\u00e0o, gi\u1ea3ng thuy\u1ebft nh\u1eefng g\u00ec?” Ch\u01b0 T\u1ef7-kheo, \u0111\u01b0\u1ee3c n\u00f3i v\u1eady, Ta tr\u1ea3 l\u1eddi G\u1eady c\u1ea7m tay Sakka: “N\u00e0y Hi\u1ec1n gi\u1ea3, theo l\u1eddi Ta d\u1ea1y trong th\u1ebf gi\u1edbi v\u1edbi ch\u01b0 Thi\u00ean, Mara, v\u00e0 Ph\u1ea1m thi\u00ean, v\u1edbi c\u00e1c ch\u00fang Sa-m\u00f4n, B\u00e0-la-m\u00f4n, ch\u01b0 Thi\u00ean v\u00e0 lo\u00e0i Ng\u01b0\u1eddi, kh\u00f4ng c\u00f3 tranh lu\u1eadn m\u1ed9t ai \u1edf \u0111\u1eddi. C\u00e1c t\u01b0\u1edfng s\u1ebd kh\u00f4ng \u00e1m \u1ea3nh v\u1ecb B\u00e0-la-m\u00f4n s\u1ed1ng kh\u00f4ng b\u1ecb d\u1ee5c tri\u1ec1n ph\u01b0\u1ee3c, kh\u00f4ng c\u00f3 nghi ng\u1edd do d\u1ef1, v\u1edbi m\u1ecdi h\u1ed1i qu\u00e1 \u0111o\u1ea1n di\u1ec7t, kh\u00f4ng c\u00f3 tham \u00e1i \u0111\u1ed1i v\u1edbi h\u1eefu v\u00e0 phi h\u1eefu. N\u00e0y Hi\u1ec1n gi\u1ea3, nh\u01b0 v\u1eady l\u00e0 quan \u0111i\u1ec3m c\u1ee7a Ta, nh\u01b0 v\u1eady l\u00e0 l\u1eddi Ta gi\u1ea3ng d\u1ea1y”. Khi nghe n\u00f3i v\u1eady, G\u1eady c\u1ea7m tay Sakka l\u1eafc \u0111\u1ea7u, li\u1ebfm l\u01b0\u1ee1i, v\u1edbi tr\u00e1n n\u1ed5i l\u00ean ba \u0111\u01b0\u1eddng nh\u0103n, ch\u1ed1ng g\u1eady r\u1ed3i \u0111i.<\/p>\n Khi nghe n\u00f3i v\u1eady, m\u1ed9t T\u1ef7-kheo b\u1ea1ch Th\u1ebf T\u00f4n:<\/p>\n — Nh\u01b0ng b\u1ea1ch Th\u1ebf T\u00f4n, l\u1eddi d\u1ea1y \u1ea5y l\u00e0 g\u00ec m\u00e0 Th\u1ebf T\u00f4n, trong th\u1ebf gi\u1edbi v\u1edbi ch\u01b0 Thi\u00ean, Mara v\u00e0 Ph\u1ea1m thi\u00ean, v\u1edbi c\u00e1c ch\u00fang Sa-m\u00f4n, B\u00e0-la-m\u00f4n, ch\u01b0 Thi\u00ean v\u00e0 lo\u00e0i Ng\u01b0\u1eddi, kh\u00f4ng c\u00f3 tranh lu\u1eadn m\u1ed9t ai \u1edf \u0111\u1eddi? C\u00e1c t\u01b0\u1edfng s\u1ebd kh\u00f4ng \u00e1m \u1ea3nh Th\u1ebf T\u00f4n, v\u1ecb \u0111\u00e3 s\u1ed1ng kh\u00f4ng b\u1ecb d\u1ee5c tri\u1ec1n ph\u01b0\u1ee3c, kh\u00f4ng c\u00f3 nghi ng\u1edd do d\u1ef1, v\u1edbi m\u1ecdi h\u1ed1i qu\u00e1 \u0111o\u1ea1n di\u1ec7t, kh\u00f4ng c\u00f3 tham \u00e1i \u0111\u1ed1i v\u1edbi h\u1eefu v\u00e0 phi h\u1eefu?<\/p>\n — N\u00e0y T\u1ef7-kheo, do b\u1ea5t c\u1ee9 nh\u00e2n duy\u00ean g\u00ec, m\u1ed9t s\u1ed1 h\u00fd lu\u1eadn v\u1ecdng t\u01b0\u1edfng \u00e1m \u1ea3nh m\u1ed9t ng\u01b0\u1eddi. N\u1ebfu \u1edf \u0111\u00e2y kh\u00f4ng c\u00f3 g\u00ec \u0111\u00e1ng t\u00f9y h\u1ef7, \u0111\u00e1ng \u0111\u00f3n m\u1eebng, \u0111\u00e1ng ch\u1ea5p th\u1ee7, th\u1eddi nh\u01b0 v\u1eady l\u00e0 s\u1ef1 \u0111o\u1ea1n t\u1eadn tham t\u00f9y mi\u00ean, s\u1ef1 \u0111o\u1ea1n t\u1eadn s\u00e2n t\u00f9y mi\u00ean, s\u1ef1 \u0111o\u1ea1n t\u1eadn ki\u1ebfn t\u00f9y mi\u00ean, s\u1ef1 \u0111o\u1ea1n t\u1eadn nghi t\u00f9y mi\u00ean, s\u1ef1 \u0111o\u1ea1n t\u1eadn m\u1ea1n t\u00f9y mi\u00ean, s\u1ef1 \u0111o\u1ea1n t\u1eadn h\u1eefu tham t\u00f9y mi\u00ean, s\u1ef1 \u0111o\u1ea1n t\u1eadn v\u00f4 minh t\u00f9y mi\u00ean, s\u1ef1 \u0111o\u1ea1n t\u1eadn ch\u1ea5p tr\u01b0\u1ee3ng, ch\u1ea5p ki\u1ebfm, \u0111\u1ea5u tranh, tr\u00e1nh tranh, lu\u1eadn tranh, kh\u00e1ng tranh, ly gi\u00e1n ng\u1eef, v\u1ecdng ng\u1eef. Ch\u00ednh \u1edf \u0111\u00e2y, nh\u1eefng \u00e1c, b\u1ea5t thi\u1ec7n ph\u00e1p n\u00e0y \u0111\u1ec1u \u0111\u01b0\u1ee3c ti\u00eau di\u1ec7t, kh\u00f4ng c\u00f2n d\u01b0 t\u00e0n.<\/p>\n Th\u1ebf T\u00f4n thuy\u1ebft gi\u1ea3ng nh\u01b0 v\u1eady. Sau khi n\u00f3i v\u1eady, Thi\u1ec7n Th\u1ec7 t\u1eeb ch\u1ed7 ng\u1ed3i \u0111\u1ee9ng d\u1eady b\u01b0\u1edbc v\u00e0o t\u1ecbnh x\u00e1.<\/p>\n Sau khi Th\u1ebf T\u00f4n \u0111i ch\u1eb3ng bao l\u00e2u, c\u00e1c T\u1ef7-kheo \u1ea5y suy ngh\u0129: “Ch\u01b0 Hi\u1ec1n, Th\u1ebf T\u00f4n sau khi n\u00f3i l\u00ean l\u1eddi d\u1ea1y t\u00f3m t\u1eaft n\u00e0y cho ch\u00fang ta, kh\u00f4ng gi\u1ea3i th\u00edch r\u1ed9ng r\u00e3i \u00fd ngh\u0129a, t\u1eeb ch\u1ed7 ng\u1ed3i \u0111\u1ee9ng d\u1eady v\u00e0 \u0111\u00e3 \u0111i v\u00e0o t\u1ecbnh x\u00e1: “N\u00e0y T\u1ef7-kheo, do b\u1ea5t c\u1ee9 nh\u00e2n duy\u00ean g\u00ec… kh\u00f4ng c\u00f2n d\u01b0 t\u00e0n”. Nay ai c\u00f3 th\u1ec3 gi\u1ea3i th\u00edch r\u1ed9ng r\u00e3i \u00fd ngh\u0129a l\u1eddi gi\u1ea3ng \u0111\u01b0\u1ee3c Th\u1ebf T\u00f4n n\u00f3i l\u00ean m\u1ed9t c\u00e1ch v\u1eafn t\u1eaft, v\u00e0 kh\u00f4ng gi\u1ea3i th\u00edch r\u00f5 r\u00e0ng \u00fd ngh\u0129a”. R\u1ed3i nh\u1eefng T\u1ef7-kheo \u1ea5y suy ngh\u0129: “Nay c\u00f3 T\u00f4n gi\u1ea3 Mahakaccana (\u00d0\u1ea1i Ca-chi\u00ean-di\u00ean) l\u00e0 v\u1ecb \u0111\u01b0\u1ee3c Th\u1ebf T\u00f4n t\u00e1n d\u01b0\u01a1ng v\u00e0 \u0111\u01b0\u1ee3c c\u00e1c v\u1ecb \u0111\u1ed3ng ph\u1ea1m h\u1ea1nh c\u00f3 tr\u00ed k\u00ednh tr\u1ecdng. T\u00f4n gi\u1ea3 Mahakaccana c\u00f3 th\u1ec3 gi\u1ea3i th\u00edch r\u1ed9ng r\u00e3i \u00fd ngh\u0129a l\u1eddi gi\u1ea3ng d\u1ea1y n\u00e0y \u0111\u01b0\u1ee3c Th\u1ebf T\u00f4n n\u00f3i l\u00ean m\u1ed9t c\u00e1ch v\u1eafn t\u1eaft, v\u00e0 kh\u00f4ng gi\u1ea3i th\u00edch r\u00f5 r\u00e0ng \u00fd ngh\u0129a. V\u1eady ch\u00fang ta h\u00e3y \u0111i \u0111\u1ebfn ch\u1ed7 T\u00f4n gi\u1ea3 Mahakaccana \u1edf, sau khi \u0111\u1ebfn, s\u1ebd h\u1ecfi T\u00f4n gi\u1ea3 Mahakaccana \u00fd ngh\u0129a n\u00e0y”.<\/p>\n R\u1ed3i nh\u1eefng T\u1ef7-kheo \u1ea5y \u0111\u1ebfn ch\u1ed7 T\u00f4n gi\u1ea3 Mahakaccana \u1edf, sau khi \u0111\u1ebfn, n\u00f3i l\u00ean nh\u1eefng l\u1eddi ch\u00fac t\u1ee5ng, h\u1ecfi th\u0103m x\u00e3 giao v\u1edbi T\u00f4n gi\u1ea3 Mahakaccana r\u1ed3i ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean. Sau khi ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean, nh\u1eefng T\u1ef7-kheo \u1ea5y th\u01b0a v\u1edbi T\u00f4n gi\u1ea3 Mahakaccana:<\/p>\n — “N\u00e0y Hi\u1ec1n gi\u1ea3, Th\u1ebf T\u00f4n sau khi n\u00f3i l\u00ean l\u1eddi d\u1ea1y t\u00f3m t\u1eaft n\u00e0y v\u00e0 kh\u00f4ng gi\u1ea3i th\u00edch r\u00f5 r\u00e0ng \u00fd ngh\u0129a, t\u1eeb ch\u1ed7 ng\u1ed3i \u0111\u1ee9ng d\u1eady v\u00e0 \u0111\u00e3 \u0111i v\u00e0o t\u1ecbnh x\u00e1: “N\u00e0y T\u1ef7-kheo, do b\u1ea5t c\u1ee9 nh\u00e2n duy\u00ean g\u00ec… kh\u00f4ng c\u00f2n d\u01b0 t\u00e0n”.<\/p>\n N\u00e0y Hi\u1ec1n gi\u1ea3 Mahakaccana, khi Th\u1ebf T\u00f4n \u0111i ch\u01b0a bao l\u00e2u, ch\u00fang t\u00f4i suy ngh\u0129: “Ch\u01b0 Hi\u1ec1n, Th\u1ebf T\u00f4n sau khi n\u00f3i l\u00ean l\u1eddi d\u1ea1y v\u1eafn t\u1eaft n\u00e0y cho ch\u00fang ta… \u0111\u00e3 \u0111i v\u00e0o t\u1ecbnh x\u00e1:” Do b\u1ea5t c\u1ee9 nh\u00e2n duy\u00ean g\u00ec… kh\u00f4ng c\u00f2n d\u01b0 t\u00e0n”. Ai c\u00f3 th\u1ec3 gi\u1ea3i th\u00edch r\u1ed9ng r\u00e3i \u00fd ngh\u0129a l\u1eddi gi\u1ea3ng d\u1ea1y m\u00e0 Th\u1ebf T\u00f4n n\u00f3i l\u00ean m\u1ed9t c\u00e1ch v\u1eafn t\u1eaft… kh\u00f4ng gi\u1ea3i th\u00edch r\u00f5 r\u00e0ng \u00fd ngh\u0129a?” N\u00e0y Hi\u1ec1n gi\u1ea3 Mahakaccana, r\u1ed3i ch\u00fang t\u00f4i suy ngh\u0129: “Nay T\u00f4n gi\u1ea3 Mahakaccana \u0111\u01b0\u1ee3c Th\u1ebf T\u00f4n t\u00e1n th\u00e1n v\u00e0 \u0111\u01b0\u1ee3c c\u00e1c v\u1ecb \u0111\u1ed3ng ph\u1ea1m h\u1ea1nh c\u00f3 tr\u00ed k\u00ednh tr\u1ecdng, T\u00f4n gi\u1ea3 Mahakaccana c\u00f3 th\u1ec3 gi\u1ea3i th\u00edch r\u1ed9ng r\u00e3i \u00fd ngh\u0129a l\u1eddi gi\u1ea3ng d\u1ea1y \u0111\u01b0\u1ee3c Th\u1ebf T\u00f4n n\u00f3i l\u00ean m\u1ed9t c\u00e1ch v\u1eafn t\u1eaft v\u00e0 kh\u00f4ng gi\u1ea3i th\u00edch r\u00f5 r\u00e0ng \u00fd ngh\u0129a. V\u1eady ch\u00fang ta h\u00e3y \u0111i \u0111\u1ebfn ch\u1ed7 T\u00f4n gi\u1ea3 Mahakaccana \u1edf, sau khi \u0111\u1ebfn, ch\u00fang ta h\u1ecfi T\u00f4n gi\u1ea3 Mahakaccana \u00fd ngh\u0129a n\u00e0y. T\u00f4n gi\u1ea3 Mahakaccana s\u1ebd gi\u1ea3i th\u00edch cho”.<\/p>\n — Ch\u01b0 Hi\u1ec1n, c\u0169ng nh\u01b0 m\u1ed9t ng\u01b0\u1eddi \u01b0a th\u00edch l\u00f5i c\u00e2y, t\u00ecm t\u00f2i l\u00f5i c\u00e2y, \u0111i kh\u1eafp m\u1ecdi n\u01a1i t\u00ecm l\u00f5i c\u00e2y, \u0111\u1ebfn m\u1ed9t c\u00e2y to l\u1edbn, \u0111\u1ee9ng th\u1eb3ng v\u00e0 c\u00f3 l\u00f5i c\u00e2y. Ng\u01b0\u1eddi n\u00e0y b\u1ecf qua r\u1ec5, b\u1ecf qua th\u00e2n c\u00e2y, ngh\u0129 r\u1eb1ng ph\u1ea3i t\u00ecm l\u00f5i c\u00e2y \u1edf n\u01a1i c\u00e0nh l\u00e1. C\u0169ng v\u1eady l\u00e0 h\u00e0nh \u0111\u1ed9ng c\u1ee7a ch\u01b0 T\u00f4n gi\u1ea3, \u0111\u1ee9ng tr\u01b0\u1edbc m\u1eb7t Th\u1ebf T\u00f4n, qu\u00fd v\u1ecb b\u1ecf qua Th\u1ebf T\u00f4n, ngh\u0129 r\u1eb1ng ph\u1ea3i h\u1ecfi t\u00f4i v\u1ec1 \u00fd ngh\u0129a n\u00e0y. Ch\u01b0 Hi\u1ec1n, Th\u1ebf T\u00f4n bi\u1ebft nh\u1eefng g\u00ec c\u1ea7n ph\u1ea3i bi\u1ebft, th\u1ea5y nh\u1eefng g\u00ec c\u1ea7n ph\u1ea3i th\u1ea5y, Ng\u00e0i \u0111\u00e3 tr\u1edf th\u00e0nh v\u1ecb c\u00f3 m\u1eaft, tr\u1edf th\u00e0nh v\u1ecb c\u00f3 tr\u00ed, tr\u1edf th\u00e0nh Ch\u00e1nh ph\u00e1p, tr\u1edf th\u00e0nh Brahma, v\u1ecb thuy\u1ebft gi\u1ea3, v\u1ecb di\u1ec5n gi\u1ea3, v\u1ecb \u0111em l\u1ea1i m\u1ee5c ti\u00eau, v\u1ecb trao cho b\u1ea5t t\u1eed, v\u1ecb Ph\u00e1p Ch\u1ee7, Nh\u01b0 Lai. Qu\u00fd v\u1ecb ph\u1ea3i t\u00f9y th\u1eddi h\u1ecfi Th\u1ebf T\u00f4n \u00fd ngh\u0129a n\u00e0y. Nh\u1eefng g\u00ec Th\u1ebf T\u00f4n gi\u1ea3i th\u00edch cho qu\u00fd v\u1ecb, qu\u00fd v\u1ecb h\u00e3y nh\u01b0 v\u1eady th\u1ecd tr\u00ec.<\/p>\n — Hi\u1ec1n gi\u1ea3 Mahakaccana, ch\u1eafc ch\u1eafn Th\u1ebf T\u00f4n bi\u1ebft nh\u1eefng g\u00ec c\u1ea7n ph\u1ea3i bi\u1ebft, th\u1ea5y nh\u1eefng g\u00ec c\u1ea7n ph\u1ea3i th\u1ea5y, Ng\u00e0i \u0111\u00e3 tr\u1edf th\u00e0nh v\u1ecb c\u00f3 m\u1eaft, tr\u1edf th\u00e0nh v\u1ecb c\u00f3 tr\u00ed, tr\u1edf th\u00e0nh Ch\u00e1nh ph\u00e1p, tr\u1edf th\u00e0nh Brahma, v\u1ecb thuy\u1ebft gi\u1ea3, v\u1ecb di\u1ec5n gi\u1ea3, v\u1ecb \u0111em l\u1ea1i m\u1ee5c ti\u00eau, v\u1ecb trao cho b\u1ea5t t\u1eed, v\u1ecb Ph\u00e1p Ch\u1ee7, Nh\u01b0 Lai. Ch\u00fang t\u00f4i ph\u1ea3i t\u00f9y th\u1eddi h\u1ecfi Th\u1ebf T\u00f4n \u00fd ngh\u0129a n\u00e0y. Nh\u1eefng g\u00ec Th\u1ebf T\u00f4n gi\u1ea3i th\u00edch cho ch\u00fang t\u00f4i, ch\u00fang t\u00f4i s\u1ebd nh\u01b0 v\u1eady th\u1ecd tr\u00ec. Nh\u01b0ng T\u00f4n gi\u1ea3 Mahakaccana \u0111\u01b0\u1ee3c Th\u1ebf T\u00f4n t\u00e1n th\u00e1n, \u0111\u01b0\u1ee3c c\u00e1c v\u1ecb \u0111\u1ed3ng ph\u1ea1m h\u1ea1nh c\u00f3 tr\u00ed k\u00ednh tr\u1ecdng. T\u00f4n gi\u1ea3 Mahakaccana c\u00f3 th\u1ec3 gi\u1ea3i th\u00edch r\u1ed9ng r\u00e3i \u00fd ngh\u0129a l\u1eddi gi\u1ea3ng d\u1ea1y \u0111\u01b0\u1ee3c Th\u1ebf T\u00f4n n\u00f3i l\u00ean m\u1ed9t c\u00e1ch v\u1eafn t\u1eaft v\u00e0 kh\u00f4ng gi\u1ea3i th\u00edch r\u00f5 r\u00e0ng \u00fd ngh\u0129a. Mong T\u00f4n gi\u1ea3 Mahakaccana h\u00e3y gi\u1ea3i th\u00edch kh\u00f4ng c\u00f3 s\u1ef1 g\u00ec b\u1ea5t k\u00ednh.<\/p>\n — V\u1eady ch\u01b0 Hi\u1ec1n h\u00e3y nghe v\u00e0 kh\u00e9o t\u00e1c \u00fd, t\u00f4i s\u1ebd gi\u1ea3ng.<\/p>\n — Th\u01b0a v\u00e2ng, Hi\u1ec1n gi\u1ea3.<\/p>\n C\u00e1c T\u1ef7-kheo \u1ea5y v\u00e2ng \u0111\u00e1p T\u00f4n gi\u1ea3 Mahakaccana. T\u00f4n gi\u1ea3 Mahakaccana gi\u1ea3ng nh\u01b0 sau:<\/p>\n — Ch\u01b0 Hi\u1ec1n, Th\u1ebf T\u00f4n n\u00f3i l\u00ean m\u1ed9t c\u00e1ch v\u1eafn t\u1eaft l\u1eddi d\u1ea1y n\u00e0y… v\u00e0 \u0111\u00e3 \u0111i v\u00e0o t\u1ecbnh x\u00e1: “N\u00e0y T\u1ef7-kheo b\u1ea5t c\u1ee9 v\u00ec nh\u00e2n duy\u00ean g\u00ec… kh\u00f4ng c\u00f2n d\u01b0 t\u00e0n”. Ch\u01b0 Hi\u1ec1n, v\u1edbi l\u1eddi d\u1ea1y \u0111\u01b0\u1ee3c Th\u1ebf T\u00f4n n\u00f3i l\u00ean m\u1ed9t c\u00e1ch v\u1eafn t\u1eaft, v\u00e0 kh\u00f4ng gi\u1ea3i th\u00edch r\u00f5 r\u00e0ng \u00fd ngh\u0129a. T\u00f4i hi\u1ec3u \u00fd ngh\u0129a m\u1ed9t c\u00e1ch \u0111\u1ea7y \u0111\u1ee7 nh\u01b0 sau:<\/p>\n Ch\u01b0 Hi\u1ec1n, do nh\u01a1n con m\u1eaft v\u00e0 c\u00e1c s\u1eafc ph\u00e1p, nh\u00e3n th\u1ee9c kh\u1edfi l\u00ean. S\u1ef1 g\u1eb7p g\u1ee1 c\u1ee7a ba ph\u00e1p n\u00e0y l\u00e0 x\u00fac. Do duy\u00ean x\u00fac n\u00ean c\u00f3 c\u1ea3m th\u1ecd. Nh\u1eefng g\u00ec c\u00f3 c\u1ea3m th\u1ecd th\u1eddi c\u00f3 t\u01b0\u1edfng, nh\u1eefng g\u00ec c\u00f3 t\u01b0\u1edfng th\u1eddi c\u00f3 suy t\u1ea7m, nh\u1eefng g\u00ec c\u00f3 suy t\u1ea7m th\u00ec c\u00f3 h\u00fd lu\u1eadn. Do h\u00fd lu\u1eadn \u1ea5y l\u00e0m nh\u01a1n, m\u1ed9t s\u1ed1 h\u00fd lu\u1eadn v\u1ecdng t\u01b0\u1edfng \u00e1m \u1ea3nh m\u1ed9t ng\u01b0\u1eddi, \u0111\u1ed1i v\u1edbi c\u00e1c s\u1eafc ph\u00e1p do con m\u1eaft nh\u1eadn th\u1ee9c, qu\u00e1 kh\u1ee9, t\u01b0\u01a1ng lai v\u00e0 hi\u1ec7n t\u1ea1i.<\/p>\n Ch\u01b0 Hi\u1ec1n, do nh\u01a1n l\u1ed7 tai v\u00e0 c\u00e1c ti\u1ebfng, nh\u0129 th\u1ee9c kh\u1edfi l\u00ean, do nh\u01a1n l\u1ed7 m\u0169i v\u00e0 c\u00e1c h\u01b0\u01a1ng, t\u1ef7 th\u1ee9c kh\u1edfi l\u00ean, do nh\u01a1n l\u01b0\u1ee1i v\u00e0 c\u00e1c v\u1ecb, thi\u1ec7t th\u1ee9c kh\u1edfi l\u00ean, do nh\u01a1n th\u00e2n v\u00e0 x\u00fac, th\u00e2n th\u1ee9c kh\u1edfi l\u00ean; do nh\u01a1n \u00fd v\u00e0 c\u00e1c ph\u00e1p, \u00fd th\u1ee9c kh\u1edfi l\u00ean. S\u1ef1 g\u1eb7p g\u1ee1 c\u1ee7a ba ph\u00e1p n\u00e0y l\u00e0 x\u00fac. Do duy\u00ean x\u00fac n\u00ean c\u00f3 c\u00e1c c\u1ea3m th\u1ecd. Nh\u1eefng g\u00ec c\u00f3 c\u1ea3m th\u1ecd th\u1eddi c\u00f3 t\u01b0\u1edfng. Nh\u1eefng g\u00ec c\u00f3 t\u01b0\u1edfng th\u1eddi c\u00f3 suy t\u1ea7m. Nh\u1eefng g\u00ec c\u00f3 suy t\u1ea7m th\u1eddi c\u00f3 h\u00fd lu\u1eadn. Do h\u00fd lu\u1eadn \u1ea5y l\u00e0m nh\u01a1n, m\u1ed9t s\u1ed1 h\u00fd lu\u1eadn v\u1ecdng t\u01b0\u1edfng \u00e1m \u1ea3nh m\u1ed9t ng\u01b0\u1eddi, \u0111\u1ed1i v\u1edbi c\u00e1c ph\u00e1p do \u00fd th\u1ee9c nh\u1eadn th\u1ee9c, qu\u00e1 kh\u1ee9, t\u01b0\u01a1ng lai v\u00e0 hi\u1ec7n t\u1ea1i.<\/p>\n Ch\u01b0 Hi\u1ec1n, s\u1ef1 ki\u1ec7n n\u00e0y x\u1ea3y ra: khi n\u00e0o c\u00f3 m\u1eaft, khi n\u00e0o c\u00f3 s\u1eafc ph\u00e1p, khi n\u00e0o c\u00f3 nh\u00e3n th\u1ee9c, th\u1eddi s\u1ef1 thi thi\u1ebft c\u1ee7a x\u00fac \u0111\u01b0\u1ee3c hi\u1ec3n l\u1ed9. S\u1ef1 ki\u1ec7n n\u00e0y x\u1ea3y ra: khi n\u00e0o c\u00f3 s\u1ef1 thi thi\u1ebft c\u1ee7a x\u00fac th\u1eddi s\u1ef1 thi thi\u1ebft c\u1ee7a th\u1ecd \u0111\u01b0\u1ee3c hi\u1ec3n l\u1ed9. S\u1ef1 ki\u1ec7n n\u00e0y x\u1ea3y ra: khi n\u00e0o c\u00f3 thi thi\u1ebft c\u1ee7a th\u1ecd th\u1eddi s\u1ef1 thi thi\u1ebft c\u1ee7a t\u01b0\u1edfng \u0111\u01b0\u1ee3c hi\u1ec3n l\u1ed9. S\u1ef1 ki\u1ec7n n\u00e0y x\u1ea3y ra: khi n\u00e0o c\u00f3 s\u1ef1 thi thi\u1ebft c\u1ee7a t\u01b0\u1edfng, th\u1eddi s\u1ef1 thi thi\u1ebft c\u1ee7a suy t\u1ea7m \u0111\u01b0\u1ee3c hi\u1ec3n l\u1ed9. S\u1ef1 ki\u1ec7n n\u00e0y x\u1ea3y ra: khi n\u00e0o c\u00f3 s\u1ef1 thi thi\u1ebft c\u1ee7a suy t\u1ea7m th\u1eddi s\u1ef1 thi thi\u1ebft c\u1ee7a s\u1ef1 \u00e1m \u1ea3nh m\u1ed9t s\u1ed1 h\u00fd lu\u1eadn v\u1ecdng t\u01b0\u1edfng \u0111\u01b0\u1ee3c hi\u1ec3n l\u1ed9.<\/p>\n S\u1ef1 ki\u1ec7n n\u00e0y x\u1ea3y ra: khi n\u00e0o c\u00f3 tai, khi n\u00e0o c\u00f3 c\u00e1c ti\u1ebfng, khi n\u00e0o c\u00f3 nh\u0129 th\u1ee9c… S\u1ef1 ki\u1ec7n n\u00e0y x\u1ea3y ra: khi n\u00e0o c\u00f3 l\u1ed7 m\u0169i, khi n\u00e0o c\u00f3 c\u00e1c h\u01b0\u01a1ng, khi n\u00e0o c\u00f3 t\u1ef7 th\u1ee9c… S\u1ef1 ki\u1ec7n n\u00e0y x\u1ea3y ra, khi n\u00e0o c\u00f3 l\u01b0\u1ee1i, khi n\u00e0o c\u00f3 c\u00e1c v\u1ecb, khi n\u00e0o c\u00f3 thi\u1ec7t th\u1ee9c… S\u1ef1 ki\u1ec7n n\u00e0y x\u1ea3y ra: khi n\u00e0o c\u00f3 th\u00e2n, khi n\u00e0o c\u00f3 c\u00e1c x\u00fac, khi n\u00e0o c\u00f3 th\u00e2n th\u1ee9c… S\u1ef1 ki\u1ec7n n\u00e0y x\u1ea3y ra: khi n\u00e0o c\u00f3 \u00fd, khi n\u00e0o c\u00f3 c\u00e1c ph\u00e1p, khi n\u00e0o c\u00f3 \u00fd th\u1ee9c th\u1eddi s\u1ef1 thi thi\u1ebft c\u1ee7a x\u00fac \u0111\u01b0\u1ee3c hi\u1ec3n l\u1ed9.<\/p>\n Ch\u01b0 Hi\u1ec1n, s\u1ef1 ki\u1ec7n n\u00e0y kh\u00f4ng x\u1ea3y ra: khi n\u00e0o kh\u00f4ng c\u00f3 m\u1eaft, khi n\u00e0o kh\u00f4ng c\u00f3 c\u00e1c s\u1eafc, khi n\u00e0o kh\u00f4ng c\u00f3 nh\u00e3n th\u1ee9c, s\u1ef1 thi thi\u1ebft c\u1ee7a x\u00fac \u0111\u01b0\u1ee3c hi\u1ec3n l\u1ed9. S\u1ef1 ki\u1ec7n n\u00e0y kh\u00f4ng x\u1ea3y ra: khi n\u00e0o kh\u00f4ng c\u00f3 s\u1ef1 thi thi\u1ebft c\u1ee7a x\u00fac, s\u1ef1 thi thi\u1ebft c\u1ee7a th\u1ecd \u0111\u01b0\u1ee3c hi\u1ec3n l\u1ed9. S\u1ef1 ki\u1ec7n n\u00e0y kh\u00f4ng x\u1ea3y ra: khi n\u00e0o kh\u00f4ng c\u00f3 s\u1ef1 thi thi\u1ebft c\u1ee7a th\u1ecd, s\u1ef1 thi thi\u1ebft c\u1ee7a t\u01b0\u1edfng \u0111\u01b0\u1ee3c hi\u1ec3n l\u1ed9. S\u1ef1 ki\u1ec7n n\u00e0y kh\u00f4ng x\u1ea3y ra: khi n\u00e0o kh\u00f4ng c\u00f3 s\u1ef1 thi thi\u1ebft c\u1ee7a t\u01b0\u1edfng, s\u1ef1 thi thi\u1ebft c\u1ee7a suy t\u1ea7m \u0111\u01b0\u1ee3c hi\u1ec3n l\u1ed9. S\u1ef1 ki\u1ec7n n\u00e0y kh\u00f4ng x\u1ea3y ra: khi n\u00e0o kh\u00f4ng c\u00f3 s\u1ef1 thi thi\u1ebft c\u1ee7a suy t\u1ea7m, th\u1eddi s\u1ef1 thi thi\u1ebft c\u1ee7a s\u1ef1 \u00e1m \u1ea3nh m\u1ed9t s\u1ed1 h\u00fd lu\u1eadn v\u1ecdng t\u01b0\u1edfng \u0111\u01b0\u1ee3c hi\u1ec3n l\u1ed9.<\/p>\n Ch\u01b0 Hi\u1ec1n, s\u1ef1 ki\u1ec7n n\u00e0y kh\u00f4ng x\u1ea3y ra: khi n\u00e0o kh\u00f4ng c\u00f3 tai, khi n\u00e0o kh\u00f4ng c\u00f3 c\u00e1c ti\u1ebfng… khi n\u00e0o kh\u00f4ng c\u00f3 m\u0169i, khi n\u00e0o kh\u00f4ng c\u00f3 c\u00e1c h\u01b0\u01a1ng… khi n\u00e0o kh\u00f4ng c\u00f3 l\u01b0\u1ee1i, khi n\u00e0o kh\u00f4ng c\u00f3 c\u00e1c v\u1ecb… khi n\u00e0o kh\u00f4ng c\u00f3 th\u00e2n, khi n\u00e0o kh\u00f4ng c\u00f3 c\u00e1c x\u00fac … S\u1ef1 ki\u1ec7n n\u00e0y kh\u00f4ng x\u1ea3y ra: khi n\u00e0o kh\u00f4ng c\u00f3 \u00fd, khi n\u00e0o kh\u00f4ng c\u00f3 c\u00e1c ph\u00e1p, khi n\u00e0o kh\u00f4ng c\u00f3 \u00fd th\u1ee9c, s\u1ef1 thi thi\u1ebft c\u1ee7a x\u00fac \u0111\u01b0\u1ee3c hi\u1ec3n l\u1ed9…<\/p>\n Ch\u01b0 Hi\u1ec1n, Th\u1ebf T\u00f4n, sau khi n\u00f3i l\u00ean l\u1eddi d\u1ea1y m\u1ed9t c\u00e1ch v\u1eafn t\u1eaft… \u0111\u00e3 \u0111i v\u00e0o t\u1ecbnh x\u00e1: “N\u00e0y T\u1ef7-kheo, do b\u1ea5t c\u1ee9 nh\u00e2n duy\u00ean g\u00ec… kh\u00f4ng d\u01b0 t\u00e0n”. Ch\u01b0 Hi\u1ec1n, \u0111\u1ed1i v\u1edbi l\u1eddi d\u1ea1y Th\u1ebf T\u00f4n n\u00f3i l\u00ean m\u1ed9t c\u00e1ch v\u1eafn t\u1eaft n\u00e0y, v\u00e0 ngh\u0129a l\u00fd kh\u00f4ng \u0111\u01b0\u1ee3c gi\u1ea3i th\u00edch m\u1ed9t c\u00e1ch r\u1ed9ng r\u00e3i, t\u00f4i \u0111\u00e3 hi\u1ec3u \u00fd ngh\u0129a m\u1ed9t c\u00e1ch r\u1ed9ng r\u00e3i nh\u01b0 v\u1eady. N\u1ebfu qu\u00fd v\u1ecb mu\u1ed1n, h\u00e3y \u0111i \u0111\u1ebfn ch\u1ed7 Th\u1ebf T\u00f4n \u1edf, sau khi \u0111\u1ebfn, h\u00e3y h\u1ecfi \u00fd ngh\u0129a n\u00e0y. Th\u1ebf T\u00f4n gi\u1ea3i \u0111\u00e1p nh\u01b0 th\u1ebf n\u00e0o, h\u00e3y nh\u01b0 v\u1eady th\u1ecd tr\u00ec.<\/p>\n R\u1ed3i nh\u1eefng T\u1ef7-kheo \u1ea5y, hoan h\u1ef7, t\u00f9y h\u1ef7 l\u1eddi T\u00f4n gi\u1ea3 Mahakaccana n\u00f3i, t\u1eeb ch\u1ed7 ng\u1ed3i \u0111\u1ee9ng d\u1eady, \u0111i \u0111\u1ebfn ch\u1ed7 Th\u1ebf T\u00f4n \u1edf, 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, c\u00e1c T\u1ef7-kheo \u1ea5y b\u1ea1ch Th\u1ebf T\u00f4n:<\/p>\n — B\u1ea1ch Th\u1ebf T\u00f4n, Th\u1ebf T\u00f4n n\u00f3i l\u00ean l\u1eddi d\u1ea1y n\u00e0y m\u1ed9t c\u00e1ch v\u1eafn t\u1eaft cho ch\u00fang con… \u0111\u00e3 v\u00e0o t\u1ecbnh x\u00e1. “N\u00e0y T\u1ef7-kheo, do b\u1ea5t c\u1ee9 nh\u00e2n duy\u00ean g\u00ec… kh\u00f4ng c\u00f2n d\u01b0 t\u00e0n”. Khi Th\u1ebf T\u00f4n \u0111i ch\u1eb3ng bao l\u00e2u, ch\u00fang con suy ngh\u0129 nh\u01b0 sau: “Ch\u01b0 Hi\u1ec1n, Th\u1ebf T\u00f4n sau khi n\u00f3i cho ch\u00fang ta l\u1eddi d\u1ea1y t\u00f3m t\u1eaft n\u00e0y, kh\u00f4ng gi\u1ea3i th\u00edch \u00fd ngh\u0129a m\u1ed9t c\u00e1ch r\u1ed9ng r\u00e3i, t\u1eeb ch\u1ed7 ng\u1ed3i \u0111\u1ee9ng d\u1eady v\u00e0 \u0111\u00e3 \u0111i v\u00e0o t\u1ecbnh x\u00e1: “N\u00e0y T\u1ef7-kheo, do b\u1ea5t c\u1ee9 nh\u00e2n duy\u00ean g\u00ec, m\u1ed9t s\u1ed1 h\u00fd lu\u1eadn v\u1ecdng t\u01b0\u1edfng \u00e1m \u1ea3nh m\u1ed9t ng\u01b0\u1eddi, n\u1ebfu \u1edf \u0111\u00e2y kh\u00f4ng c\u00f3 g\u00ec \u0111\u00e1ng t\u00f9y h\u1ef7, \u0111\u00e1ng \u0111\u00f3n m\u1eebng, \u0111\u00e1ng ch\u1ea5p th\u1ee7, th\u1eddi nh\u01b0 v\u1eady l\u00e0 s\u1ef1 \u0111o\u1ea1n t\u1eadn tham t\u00f9y mi\u00ean, s\u1ef1 \u0111o\u1ea1n t\u1eadn s\u00e2n t\u00f9y mi\u00ean, s\u1ef1 \u0111o\u1ea1n t\u1eadn ki\u1ebfn t\u00f9y mi\u00ean, s\u1ef1 \u0111o\u1ea1n t\u1eadn nghi t\u00f9y mi\u00ean, s\u1ef1 \u0111o\u1ea1n t\u1eadn m\u1ea1n t\u00f9y mi\u00ean, s\u1ef1 \u0111o\u1ea1n t\u1eadn h\u1eefu tham t\u00f9y mi\u00ean, s\u1ef1 \u0111o\u1ea1n t\u1eadn v\u00f4 minh t\u00f9y mi\u00ean, s\u1ef1 \u0111o\u1ea1n t\u1eadn ch\u1ea5p tr\u01b0\u1ee3ng, ch\u1ea5p ki\u1ebfm, \u0111\u1ea5u tranh, tr\u00e1nh tranh, lu\u1eadn tranh, kh\u00e1ng tranh, ly gi\u00e1n ng\u1eef, v\u1ecdng ng\u1eef. Ch\u00ednh \u1edf \u0111\u00e2y, nh\u1eefng \u00e1c, b\u1ea5t thi\u1ec7n ph\u00e1p n\u00e0y \u0111\u1ec1u \u0111\u01b0\u1ee3c ti\u00eau di\u1ec7t, kh\u00f4ng c\u00f2n d\u01b0 t\u00e0n”. Nay ai c\u00f3 th\u1ec3 gi\u1ea3i th\u00edch r\u1ed9ng r\u00e3i \u00fd ngh\u0129a l\u1eddi gi\u1ea3ng d\u1ea1y n\u00e0y \u0111\u01b0\u1ee3c Th\u1ebf T\u00f4n n\u00f3i l\u00ean m\u1ed9t c\u00e1ch v\u1eafn t\u1eaft v\u00e0 kh\u00f4ng gi\u1ea3i th\u00edch r\u00f5 r\u00e0ng \u00fd ngh\u0129a?” B\u1ea1ch Th\u1ebf T\u00f4n, v\u00e0 ch\u00fang con suy ngh\u0129: “Nay c\u00f3 T\u00f4n gi\u1ea3 Mahakaccana l\u00e0 v\u1ecb \u0111\u01b0\u1ee3c Th\u1ebf T\u00f4n t\u00e1n d\u01b0\u01a1ng v\u00e0 \u0111\u01b0\u1ee3c c\u00e1c v\u1ecb \u0111\u1ed3ng ph\u1ea1m h\u1ea1nh c\u00f3 tr\u00ed k\u00ednh tr\u1ecdng. T\u00f4n gi\u1ea3 Mahakaccana c\u00f3 th\u1ec3 gi\u1ea3i th\u00edch r\u1ed9ng r\u00e3i \u00fd ngh\u0129a l\u1eddi gi\u1ea3ng d\u1ea1y n\u00e0y \u0111\u01b0\u1ee3c Th\u1ebf T\u00f4n n\u00f3i l\u00ean m\u1ed9t c\u00e1ch v\u1eafn t\u1eaft v\u00e0 kh\u00f4ng gi\u1ea3i th\u00edch r\u00f5 r\u00e0ng \u00fd ngh\u0129a. V\u1eady ch\u00fang ta h\u00e3y \u0111i \u0111\u1ebfn ch\u1ed7 T\u00f4n gi\u1ea3 Mahakaccana \u1edf, sau khi \u0111\u1ebfn s\u1ebd h\u1ecfi T\u00f4n gi\u1ea3 Mahakaccana \u00fd ngh\u0129a n\u00e0y”. B\u1ea1ch Th\u1ebf T\u00f4n, r\u1ed3i ch\u00fang con \u0111i \u0111\u1ebfn ch\u1ed7 T\u00f4n gi\u1ea3 Mahakaccana \u1edf, sau khi \u0111\u1ebfn, ch\u00fang con h\u1ecfi T\u00f4n gi\u1ea3 Mahakaccana \u00fd ngh\u0129a n\u00e0y. B\u1ea1ch Th\u1ebf T\u00f4n, T\u00f4n gi\u1ea3 Mahakaccana \u0111\u00e3 gi\u1ea3i th\u00edch \u00fd ngh\u0129a \u1ea5y cho ch\u00fang con v\u1edbi nh\u1eefng ph\u01b0\u01a1ng ph\u00e1p n\u00e0y, v\u1edbi nh\u1eefng v\u0103n c\u00fa n\u00e0y, v\u1edbi nh\u1eefng v\u0103n t\u1ef1 n\u00e0y.<\/p>\n — Ch\u01b0 T\u1ef7-kheo, T\u00f4n gi\u1ea3 Mahakaccana l\u00e0 b\u1eadc Hi\u1ec1n tr\u00ed. Ch\u01b0 T\u1ef7-kheo, T\u00f4n gi\u1ea3 Mahakaccana l\u00e0 b\u1eadc \u00d0\u1ea1i tu\u1ec7. Ch\u01b0 T\u1ef7-kheo, n\u1ebfu c\u00e1c Ng\u01b0\u1eddi h\u1ecfi Ta \u00fd ngh\u0129a n\u00e0y, Ta c\u0169ng tr\u1ea3 l\u1eddi nh\u01b0 Mahakaccana \u0111\u00e3 tr\u1ea3 l\u1eddi. Nh\u01b0 v\u1eady l\u00e0 ch\u00ednh ngh\u0129a l\u1eddi d\u1ea1y \u1ea5y, h\u00e3y nh\u01b0 v\u1eady th\u1ecd tr\u00ec.<\/p>\n Khi nghe n\u00f3i v\u1eady, T\u00f4n gi\u1ea3 Ananda b\u1ea1ch Th\u1ebf T\u00f4n:<\/p>\n — B\u1ea1ch Th\u1ebf T\u00f4n, nh\u01b0 m\u1ed9t ng\u01b0\u1eddi b\u1ecb \u0111\u00f3i l\u1ea3 v\u00e0 m\u1ec7t m\u1ecfi, t\u00ecm \u0111\u01b0\u1ee3c m\u1ed9t b\u00e1nh m\u1eadt, c\u1ee9 m\u1ed7i mi\u1ebfng v\u1ecb \u1ea5y \u0111\u01b0\u1ee3c n\u1ebfm, c\u1ee9 m\u1ed7i mi\u1ebfng v\u1ecb \u1ea5y \u0111\u01b0\u1ee3c th\u01b0\u1edfng th\u1ee9c v\u1ecb ng\u1ecdt thu\u1ea7n nh\u1ea5t. B\u1ea1ch Th\u1ebf T\u00f4n, c\u0169ng v\u1eady, T\u1ef7-kheo c\u00f3 tri th\u1ee9c bi\u1ec7t t\u00e0i, c\u1ee9 m\u1ed7i ph\u1ea7n suy t\u01b0 \u0111\u1ebfn \u00fd ngh\u0129a ph\u00e1p m\u00f4n n\u00e0y v\u1edbi tr\u00ed tu\u1ec7, c\u1ee9 m\u1ed7i ph\u1ea7n v\u1ecb \u1ea5y \u0111\u01b0\u1ee3c th\u01b0\u1edfng th\u1ee9c s\u1ef1 hoan h\u1ef7, \u0111\u01b0\u1ee3c th\u01b0\u1edfng th\u1ee9c s\u1ef1 tho\u1ea3i m\u00e1i t\u00e2m tr\u00ed. B\u1ea1ch Th\u1ebf T\u00f4n, ph\u00e1p m\u00f4n n\u00e0y t\u00ean g\u1ecdi l\u00e0 g\u00ec?<\/p>\n — Do v\u1eady, n\u00e0y Ananda, ph\u00e1p m\u00f4n n\u00e0y \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0 ph\u00e1p m\u00f4n b\u00e1nh m\u1eadt (M\u1eadt ho\u00e0n). 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 Ananda hoan h\u1ef7, t\u00edn th\u1ecd l\u1eddi d\u1ea1y c\u1ee7a Th\u1ebf T\u00f4n.<\/p>\n H\u00f2a th\u01b0\u1ee3ng Th\u00edch Minh Ch\u00e2u d\u1ecbch Vi\u1ec7t<\/strong><\/em><\/p>\n [\/vc_tta_section][vc_tta_section title=”Anh Ng\u1eef” tab_id=”anh-ngu”]<\/p>\n Madhupindika Sutta<\/strong><\/p>\n The Ball of Honey<\/strong><\/p>\n Translation by Bhikkhu Thanissaro<\/em><\/p>\n For free distribution only, as a gift of Dhamma<\/em><\/p>\n Translator’s Introduction<\/strong><\/p>\n This discourse plays a central role in the early Buddhist analysis of conflict. As might be expected, the blame for conflict lies within, in the unskillful habits of the mind, rather than without. The culprit in this case is a habit called papa\u00f1ca. Unfortunately, none of the early texts give a clear definition of what the word papa\u00f1ca means, so it’s hard to find a precise English equivalent for the term. However, they do give a clear analysis of how papa\u00f1ca arises, how it leads to conflict, and how it can be ended. In the final analysis, these are the questions that matter — more than the precise definition of terms — so we will deal with them first before proposing a few possible translation equivalents for the word.<\/p>\n Three passages in the discourses — DN 21, MN 18, and Sn IV.11 — map the causal processes that give rise to papa\u00f1ca and lead from papa\u00f1ca to conflict. Because the Buddhist analysis of causality is generally non-linear, with plenty of room for feedback loops, the maps vary in some of their details. In DN 21, the map reads like this:<\/p>\n the perceptions and categories of papa\u00f1ca > thinking > desire > dear-and-not-dear > envy and stinginess > rivalry and hostility<\/p>\n In Sn IV.11, the map is less linear and can be diagramed like this:<\/p>\n perception > the categories of papa\u00f1ca<\/p>\n perception > name and form > contact > appealing and unappealing > desire > dear-and-not-dear > stinginess\/divisiveness\/quarrels\/disputes<\/p>\n In MN 18, the map is this:<\/p>\n contact > feeling > perception > thinking > the perceptions and categories of papa\u00f1ca<\/p>\n In this last case, however, the bare outline misses some of the important implications of the way this process is phrased. In the full passage, the analysis starts out in an impersonal tone:<\/p>\n Dependent on eye and forms, eye-consciousness arises [similarly with the rest of the six sense]. The meeting of the three is contact. With contact as a requisite condition, there is feeling.<\/p>\n Starting with feeling, the notion of an “agent” — in this case, the feeler — acting on “objects,” is introduced:<\/p>\n What one feels, one perceives (labels in the mind). What one perceives, one thinks about. What one thinks about, one “papa\u00f1cizes”.<\/p>\n Through the process of papa\u00f1ca, the agent then becomes a victim of his\/her own patterns of thinking:<\/p>\n Based on what a person papa\u00f1cizes, the perceptions and categories of papa\u00f1ca assail him\/her with regard to past, present, and future forms cognizable via the eye [as with the remaining senses].<\/p>\n What are these perceptions and categories that assail the person who papa\u00f1cizes? Sn IV.14 states that the root of the categories of papa\u00f1ca is the perception, “I am the thinker.” From this self-reflexive thought — in which one conceives a “self,” a thing corresponding to the concept of “I” — a number of categories can be derived: being\/not-being, me\/not-me, mine\/not-mine, doer\/done-to, signifier\/signified. Once one’s self becomes a thing under the rubric of these categories, it’s impossible not to be assailed by the perceptions and categories derived from these basic distinctions. When there’s the sense of identification with something that experiences, then based on the feelings arising from sensory contact, some feelings will seem appealing — worth getting for the self — and others will seem unappealing — worth pushing away. From this there grows desire, which comes into conflict with the desires of others who are also engaging in papa\u00f1ca. This is how inner complications breed external contention.<\/p>\n How can this process be ended? Through a shift in perception, caused by the way one attends to feelings, using the categories of appropriate attention [see MN 2]. As the Buddha states in DN 21, rather than viewing a feeling as an appealing or unappealing thing, one should look at it as part of a causal process: when a particular feeling is pursued, do skillful or unskillful qualities increase in the mind? If skillful qualities increase, the feeling may be pursued. If unskillful qualities increase, it shouldn’t. When comparing feelings that lead to skillful qualities, notice which are more refined: those free of thinking (directed thought) and evaluation, as in the higher stages of mental absorption, or jhana. When seeing this, there is a tendency to opt for the more refined feelings, and this cuts through the act of thinking that, according to MN 18, provides the basis for papa\u00f1ca.<\/p>\n In following this program, the notion of agent and victim is avoided, as is self-reflexive thinking in general. There is simply the analysis of cause-effect processes. One is still making use of dualities — distinguishing between unskillful and skillful (and affliction\/lack of affliction, the results of unskillful and skillful qualities) — but the distinction is between processes, not things. Thus one’s analysis avoids the type of thinking that, according to DN 21, depends on the perceptions and categories of papa\u00f1ca, and in this way the vicious cycle by which thinking and papa\u00f1ca keep feeding each other is cut.<\/p>\n Ultimately, by following this program to greater and greater levels of refinement through the higher levels of mental absorption, one finds less and less to relish and enjoy in the six senses and the mental processes based on them. With this sense of disenchantment, the processes of feeling and thought are stilled, and there is a breakthrough to the cessation of the six sense spheres. When these spheres cease, is there anything else left? Ven. Sariputta, in AN IV.173, warns us not to ask, for to ask if there is, isn’t, both-is-and-isn’t, neither-is-nor-isn’t anything left in that sphere is to papa\u00f1cize what is free from papa\u00f1ca. However, this sphere is not a total annihilation of experience. It’s a type of experience that DN 11 calls consciousness without feature, luminous all around, where water, earth, fire, and wind have no footing, where long\/short, coarse\/fine, fair\/foul, name\/form are all brought to an end. This is the fruit of the path of arahantship — a path that makes use of dualities but leads to a fruit beyond them.<\/p>\n It may come as cold comfort to realize that conflict can be totally overcome only with the realization of arahantship, but it’s important to note that by following the path recommended in DN 21 — learning to avoid references to any notion of “self” and learning to view feelings not as things but as parts of a causal process affecting the qualities in the mind — the basis for papa\u00f1ca is gradually undercut, and there are fewer and fewer occasions for conflict. In following this path, one reaps its increasing benefits all along the way.<\/p>\n Translating papa\u00f1ca: As one writer has noted, the word papa\u00f1ca has had a wide variety of meanings in Indian thought, with only one constant: in Buddhist philosophical discourse it carries negative connotations, usually of falsification and distortion. The word itself is derived from a root that means diffuseness, spreading, proliferating. The Pali Commentaries define papa\u00f1ca as covering three types of thought: craving, conceit, and views. They also note that it functions to slow the mind down in its escape from samsara. And, as our analysis has shown, it functions to create baneful distinctions and unnecessary issues. For these reasons, I have chosen to render the word as “complication,” although some of the following alternatives might be acceptable as well: self-reflexive thinking, reification, proliferation, exaggeration, elaboration, distortion.<\/p>\n I have heard that on one occasion the Blessed One was living among the Sakyans near Kapilavatthu in the Banyan Park. Then in the early morning, having put on his robes and carrying his bowl and outer robe, he went into Kapilavatthu for alms. Having gone for alms in Kapilavatthu, after the meal, returning from his alms round, he went to the Great Wood for the day’s abiding. Plunging into the Great Wood, he sat down at the root of a bilva sapling for the day’s abiding.<\/p>\n Dandapani (“Stick-in-hand”) the Sakyan, out roaming and rambling for exercise, also went to the Great Wood. Plunging into the Great Wood, he went to where the Blessed One was under the bilva sapling. On arrival, he exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, he stood to one side. As he was standing there, he said to the Blessed One, “What is the contemplative’s doctrine? What does he proclaim?”<\/p>\n “The sort of doctrine, friend, where one does not keep quarreling with anyone in the cosmos with its deities, Maras, and Brahmas, with its contemplatives and priests, its royalty and commonfolk; the sort [of doctrine] where perceptions no longer lie latent in the brahmin who remains dissociated from sensual pleasures, free from perplexity, his uncertainty cut away, devoid of craving for becoming and non-. Such is my doctrine, such is what I proclaim.”<\/p>\n When this was said, Dandapani the Sakyan — shaking his head, wagging his tongue, raising his eyebrows so that his forehead was wrinkled in three furrows — left, leaning on his stick.<\/p>\n Then, when it was evening, the Blessed One rose from his seclusion and went to the Banyan Park. On arrival, he sat down on a seat made ready. As he was sitting there, he [told the monks what had happened]. When this was said, a certain monk said to the Blessed One, “Lord, what sort of doctrine is it where one does not keep quarreling with anyone in the cosmos with its deities, Maras, and Brahmas, with its contemplatives and priests, its royalty and commonfolk; where perceptions no longer lie latent in the brahmin who remains dissociated from sensual pleasures, free from perplexity, his uncertainty cut away, devoid of craving for becoming and non-?”<\/p>\n “If, monk, with regard to the cause whereby the perceptions and categories of complication assail a person, there is nothing there to relish, welcome, or remain fastened to, then that is the end of the underlying tendencies to passion, to irritation, to views, to uncertainty, to conceit, to passion for becoming, and to ignorance. That is the end of taking up rods and bladed weapons, of arguments, quarrels, disputes, accusations, divisive tale-bearing, and false speech. That is where these evil, unskillful things cease without remainder.” That is what the Blessed One said. Having said it, the One Well-gone got up from his seat and went into his dwelling.<\/p>\n Then, not long after the Blessed One had left, this thought occurred to the monks: “This brief statement the Blessed One made, after which he went into his dwelling without analyzing the detailed meaning — i.e., ‘If, with regard to the cause whereby the perceptions and categories of complication assail a person, there is nothing to relish … that is where these evil, unskillful things cease without remainder’: now who might analyze the unanalyzed detailed meaning of this brief statement?” Then the thought occurred to them, “Ven. Maha Kaccayana is praised by the Teacher and esteemed by his knowledgeable companions in the holy life. He is capable of analyzing the unanalyzed detailed meaning of this brief statement. Suppose we were to go to him and, on arrival, question him about this matter.”<\/p>\n So the monks went to Ven. Maha Kaccayana and, on arrival exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, they sat to one side. As they were sitting there, they [told him what had happened, and added,] “Analyze the meaning, Ven. Maha Kaccayana!”<\/p>\n [He replied:] “Friends, it’s as if a man needing heartwood, looking for heartwood, wandering in search of heartwood — passing over the root and trunk of a standing tree possessing heartwood — were to imagine that heartwood should be sought among its branches and leaves. So it is with you, who — having bypassed the Blessed One when you were face to face with him, the Teacher — imagine that I should be asked about this matter. For knowing, the Blessed One knows; seeing, he sees. He is the Eye, he is Knowledge, he is Dhamma, he is Brahma. He is the speaker, the proclaimer, the elucidator of meaning, the giver of the Deathless, the lord of the Dhamma, the Tathagata. That was the time when you should have questioned him about this matter. However he answered, that was how you should have remembered it.”<\/p>\n “Yes, friend Kaccayana: knowing, the Blessed One knows; seeing, he sees. He is the Eye, he is Knowledge, he is Dhamma, he is Brahma. He is the speaker, the proclaimer, the elucidator of meaning, the giver of the Deathless, the lord of the Dhamma, the Tathagata. That was the time when we should have questioned him about this matter. However he answered, that was how we should have remembered it. But you are praised by the Teacher and esteemed by your knowledgeable companions in the holy life. You are capable of analyzing the unanalyzed detailed meaning of this brief statement. Analyze the meaning, Ven. Maha Kaccayana!”<\/p>\n “In that case, my friends, listen and pay close attention. I will speak.”<\/p>\n “As you say, friend,” the monks responded.<\/p>\n Ven. Maha Kaccayana said this: “Concerning the brief statement the Blessed One made, after which he went into his dwelling without analyzing the detailed meaning — i.e., ‘If, with regard to the cause whereby the perceptions and categories of complication assail a person, there is nothing there to relish, welcome, or remain fastened to, then that is the end of the underlying tendencies to passion, to irritation, to views, to uncertainty, to conceit, to passion for becoming, and to ignorance. That is the end of taking up rods and bladed weapons, of arguments, quarrels, disputes, accusations, divisive tale-bearing, and false speech. That is where these evil, unskillful things cease without remainder’ — I understand the detailed meaning to be this:<\/p>\n “Dependent on eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as a requisite condition, there is feeling. What one feels, one perceives (labels in the mind). What one perceives, one thinks about. What one thinks about, one complicates. Based on what a person complicates, the perceptions and categories of complication assail him\/her with regard to past, present, and future forms cognizable via the eye.<\/p>\n “Dependent on ear and sounds, ear-consciousness arises ….<\/p>\n “Dependent on nose and aromas, nose-consciousness arises ….<\/p>\n “Dependent on tongue and flavors, tongue-consciousness arises ….<\/p>\n “Dependent on body and tactile sensations, body-consciousness arises ….<\/p>\n “Dependent on intellect and ideas, intellect-consciousness arises. The meeting of the three is contact. With contact as a requisite condition, there is feeling. What one feels, one perceives (labels in the mind). What one perceives, one thinks about. What one thinks about, one complicates. Based on what a person complicates, the perceptions and categories of complication assail him\/her with regard to past, present, and future ideas cognizable via the intellect.<\/p>\n “Now, when there is the eye, when there are forms, when there is eye-consciousness, it is possible that one will delineate a delineation of contact.[1] When there is a delineation of contact, it is possible that one will delineate a delineation of feeling. When there is a delineation of feeling, it is possible that one will delineate a delineation of perception. When there is a delineation of perception, it is possible that one will delineate a delineation of thinking. When there is a delineation of thinking, it is possible that one will delineate a delineation of being assailed by the perceptions and categories of complication.<\/p>\n “When there is the ear ….<\/p>\n “When there is the nose ….<\/p>\n “When there is the tongue ….<\/p>\n “When there is the body ….<\/p>\n “When there is the intellect, when there are ideas, when there is intellect-consciousness, it is possible that one will delineate a delineation of contact. When there is a delineation of contact, it is possible that one will delineate a delineation of feeling. When there is a delineation of feeling, it is possible that one will delineate a delineation of perception. When there is a delineation of perception, it is possible that one will delineate a delineation of thinking. When there is a delineation of thinking, it is possible that one will delineate a delineation of being assailed by the perceptions and categories of complication.<\/p>\n “Now, when there is no eye, when there are no forms, when there is no eye-consciousness, it is impossible that one will delineate a delineation of contact. When there is no delineation of contact, it is impossible that one will delineate a delineation of feeling. When there is no delineation of feeling, it is impossible that one will delineate a delineation of perception. When there is no delineation of perception, it is impossible that one will delineate a delineation of thinking. When there is no delineation of thinking, it is impossible that one will delineate a delineation of being assailed by the perceptions and categories of complication.<\/p>\n “When there is no ear ….<\/p>\n “When there is no nose ….<\/p>\n “When there is no tongue ….<\/p>\n “When there is no body ….<\/p>\n “When there is no intellect, when there are no ideas, when there is no intellect-consciousness, it is impossible that one will delineate a delineation of contact. When there is no delineation of contact, it is impossible that one will delineate a delineation of feeling. When there is no delineation of feeling, it is impossible that one will delineate a delineation of perception. When there is no delineation of perception, it is impossible that one will delineate a delineation of thinking. When there is no delineation of thinking, it is impossible that one will delineate a delineation of being assailed by the perceptions and categories of complication.<\/p>\n “So, concerning the brief statement the Blessed One made, after which he entered his dwelling without analyzing the detailed meaning — i.e., ‘If, with regard to the cause whereby the perceptions and categories of complication assail a person, there is nothing there to relish, welcome, or remain fastened to, then that is the end of the underlying tendencies to passion, to irritation, to views, to uncertainty, to conceit, to passion for becoming, and to ignorance. That is the end of taking up rods and bladed weapons, of arguments, quarrels, disputes, accusations, divisive tale-bearing, and false speech. That is where these evil, unskillful things cease without remainder’ — this is how I understand the detailed meaning. Now, if you wish, having gone to the Blessed One, question him about this matter. However he answers is how you should remember it.”<\/p>\n Then the monks, delighting and approving of Ven. Maha Kaccayana’s words, rose from their seats and went to the Blessed One. On arrival, having bowed down to him, they sat to one side. As they were sitting there, they [told him what had happened after he had gone into his dwelling, and ended by saying,] “Then Ven. Maha Kaccayana analyzed the meaning using these words, statements, and phrases.”<\/p>\n “Maha Kaccayana is wise, monks. He is a person of great discernment. If you had asked me about this matter, I too would have answered in the same way he did. That is the meaning of this statement. That is how you should remember it.”<\/p>\n When this was said, Ven. Ananda said to the Blessed One, “Lord, it’s as if a man — overcome with hunger, weakness, and thirst — were to come across a ball of honey. Wherever he were to taste it, he would experience a sweet, delectable flavor. In the same way, wherever a monk of capable awareness might investigate the meaning of this Dhamma discourse with his discernment, he would experience gratification, he would experience confidence. What is the name of this Dhamma discourse?”<\/p>\n “Then, Ananda, you can remember this Dhamma discourse as the ‘Ball of Honey Discourse.'”<\/p>\n That is what the Blessed One said. Gratified, Ven. Ananda delighted in the Blessed One’s words.<\/p>\n Note<\/strong><\/p>\n 1. The artificiality of this phrase — “delineate a delineation” — seems intentional. It underlines the artifice implicit in the process by which the mind, in singling out events, turns them into discrete things.<\/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”] 18. Kinh M\u1eadt Ho\u00e0n (Madhupindika sutta) T\u00f4i nghe nh\u01b0 v\u1ea7y: M\u1ed9t th\u1eddi, Th\u1ebf T\u00f4n s\u1ed1ng gi\u1eefa c\u00e1c v\u1ecb d\u00f2ng h\u1ecd Sakka (Th\u00edch-ca), t\u1ea1i Kapilavatthu (Ca-t\u1ef3-la-v\u1ec7), \u1edf v\u01b0\u1eddn Nigrodharama. R\u1ed3i Th\u1ebf T\u00f4n v\u00e0o bu\u1ed5i s\u00e1ng, \u0111\u1eafp y, c\u1ea7m y b\u00e1t v\u00e0o th\u00e0nh Kapilavatthu \u0111\u1ec3 kh\u1ea5t th\u1ef1c. Sau khi kh\u1ea5t th\u1ef1c \u1edf Kapilavatthu, […]<\/p>\n","protected":false},"author":2,"featured_media":172114,"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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