[vc_tta_tabs][vc_tta_section title=”Vi\u1ec7t Ng\u1eef” tab_id=”viet-ngu”]<\/p>\n
(Dvedh\u00e0vitakka sutta)<\/strong><\/p>\n T\u00f4i nghe nh\u01b0 v\u1ea7y:<\/p>\n M\u1ed9t th\u1eddi Th\u1ebf T\u00f4n \u1edf Savatthi (X\u00e1-v\u1ec7), t\u1ea1i Jetavana (K\u1ef3-\u0111\u00e0 L\u00e2m), v\u01b0\u1eddn \u00f4ng Anathapindika (C\u1ea5p C\u00f4 \u00d0\u1ed9c). T\u1ea1i \u0111\u00e2y, Th\u1ebf T\u00f4n g\u1ecdi c\u00e1c T\u1ef7-kheo: “Ch\u01b0 T\u1ef7-kheo”. –“Th\u01b0a v\u00e2ng”, c\u00e1c T\u1ef7-kheo \u1ea5y v\u00e2ng \u0111\u00e1p Th\u1ebf T\u00f4n. Th\u1ebf T\u00f4n thuy\u1ebft gi\u1ea3ng nh\u01b0 sau:<\/p>\n — Ch\u01b0 T\u1ef7-kheo, tr\u01b0\u1edbc khi Ta gi\u00e1c ng\u1ed9, khi ch\u01b0a th\u00e0nh Ch\u00e1nh Gi\u00e1c v\u00e0 c\u00f2n l\u00e0 B\u1ed3-t\u00e1t, Ta suy ngh\u0129 nh\u01b0 sau: “Ta s\u1ed1ng suy t\u01b0 v\u00e0 chia hai suy t\u1ea7m”. Ch\u01b0 T\u1ef7-kheo, ph\u00e0m c\u00f3 d\u1ee5c t\u1ea7m n\u00e0o, s\u00e2n t\u1ea7m n\u00e0o, h\u1ea1i t\u1ea7m n\u00e0o, Ta ph\u00e2n th\u00e0nh ph\u1ea7n th\u1ee9 nh\u1ea5t; ph\u00e0m c\u00f3 ly d\u1ee5c t\u1ea7m n\u00e0o, v\u00f4 s\u00e2n t\u1ea7m n\u00e0o, v\u00f4 h\u1ea1i t\u1ea7m n\u00e0o, Ta ph\u00e2n th\u00e0nh ph\u1ea7n th\u1ee9 hai.<\/p>\n Ch\u01b0 T\u1ef7-kheo, r\u1ed3i Ta s\u1ed1ng kh\u00f4ng ph\u00f3ng d\u1eadt, nhi\u1ec7t t\u00e2m, tinh c\u1ea7n. Khi d\u1ee5c t\u1ea7m kh\u1edfi l\u00ean, Ta tu\u1ec7 tri: “D\u1ee5c t\u1ea7m n\u00e0y kh\u1edfi l\u00ean n\u01a1i Ta, v\u00e0 d\u1ee5c t\u1ea7m n\u00e0y \u0111\u01b0a \u0111\u1ebfn t\u1ef1 h\u1ea1i, \u0111\u01b0a \u0111\u1ebfn h\u1ea1i ng\u01b0\u1eddi, \u0111\u01b0a \u0111\u1ebfn h\u1ea1i c\u1ea3 hai, di\u1ec7t tr\u00ed tu\u1ec7, d\u1ef1 ph\u1ea7n v\u00e0o phi\u1ec1n n\u00e3o, kh\u00f4ng \u0111\u01b0a \u0111\u1ebfn Ni\u1ebft-b\u00e0n”. Ch\u01b0 T\u1ef7-kheo, khi Ta suy t\u01b0: “D\u1ee5c t\u1ea7m n\u00e0y \u0111\u01b0a \u0111\u1ebfn t\u1ef1 h\u1ea1i”, d\u1ee5c t\u1ea7m \u0111\u01b0\u1ee3c bi\u1ebfn m\u1ea5t, Ch\u01b0 T\u1ef7-kheo, khi Ta suy t\u01b0: “D\u1ee5c t\u1ea7m \u0111\u01b0a \u0111\u1ebfn h\u1ea1i ng\u01b0\u1eddi”, d\u1ee5c t\u1ea7m \u0111\u01b0\u1ee3c bi\u1ebfn m\u1ea5t. Ch\u01b0 T\u1ef7-kheo, khi Ta suy t\u01b0: “D\u1ee5c t\u1ea7m \u0111\u01b0a \u0111\u1ebfn h\u1ea1i c\u1ea3 hai”, d\u1ee5c t\u1ea7m \u0111\u01b0\u1ee3c bi\u1ebfn m\u1ea5t. Ch\u01b0 T\u1ef7-kheo, khi Ta suy t\u01b0: “D\u1ee5c t\u1ea7m di\u1ec7t tr\u00ed tu\u1ec7, d\u1ef1 ph\u1ea7n v\u00e0o phi\u1ec1n n\u00e3o, kh\u00f4ng \u0111\u01b0a \u0111\u1ebfn Ni\u1ebft-b\u00e0n”, d\u1ee5c t\u1ea7m \u0111\u01b0\u1ee3c bi\u1ebfn m\u1ea5t. Ch\u01b0 T\u1ef7-kheo, nh\u01b0 v\u1eady Ta ti\u1ebfp t\u1ee5c tr\u1eeb b\u1ecf, x\u1ea3 ly v\u00e0 \u0111o\u1ea1n t\u1eadn d\u1ee5c t\u1ea7m.<\/p>\n Ch\u01b0 T\u1ef7-kheo, trong khi Ta s\u1ed1ng kh\u00f4ng ph\u00f3ng d\u1eadt, nhi\u1ec7t t\u00e2m, tinh c\u1ea7n, s\u00e2n t\u1ea7m kh\u1edfi l\u00ean… (nh\u01b0 tr\u00ean)… h\u1ea1i t\u1ea7m kh\u1edfi l\u00ean. Ta tu\u1ec7 tri: “H\u1ea1i t\u1ea7m n\u00e0y kh\u1edfi l\u00ean n\u01a1i Ta, v\u00e0 h\u1ea1i t\u1ea7m n\u00e0y \u0111\u01b0a \u0111\u1ebfn t\u1ef1 h\u1ea1i, \u0111\u01b0a \u0111\u1ebfn h\u1ea1i ng\u01b0\u1eddi, \u0111\u01b0a \u0111\u1ebfn h\u1ea1i c\u1ea3 hai, di\u1ec7t tr\u00ed tu\u1ec7, d\u1ef1 ph\u1ea7n v\u00e0o phi\u1ec1n n\u00e3o, kh\u00f4ng \u0111\u01b0a \u0111\u1ebfn Ni\u1ebft-b\u00e0n”. Ch\u01b0 T\u1ef7-kheo, khi Ta suy t\u01b0: “H\u1ea1i t\u1ea7m n\u00e0y \u0111\u01b0a \u0111\u1ebfn t\u1ef1 h\u1ea1i”… “H\u1ea1i t\u1ea7m di\u1ec7t tr\u00ed tu\u1ec7, d\u1ef1 ph\u1ea7n v\u00e0o phi\u1ec1n n\u00e3o, kh\u00f4ng \u0111\u01b0a \u0111\u1ebfn Ni\u1ebft-b\u00e0n”, h\u1ea1i t\u1ea7m bi\u1ebfn m\u1ea5t. Ch\u01b0 T\u1ef7-kheo, nh\u01b0 v\u1eady Ta ti\u1ebfp t\u1ee5c tr\u1eeb b\u1ecf, x\u1ea3 ly v\u00e0 \u0111o\u1ea1n t\u1eadn h\u1ea1i t\u1ea7m.<\/p>\n Ch\u01b0 T\u1ef7-kheo, T\u1ef7-kheo suy t\u01b0, qu\u00e1n s\u00e1t nhi\u1ec1u v\u1ea5n \u0111\u1ec1 g\u00ec, th\u1eddi t\u00e2m sanh khuynh h\u01b0\u1edbng \u0111\u1ed1i v\u1edbi v\u1ea5n \u0111\u1ec1 \u1ea5y. Ch\u01b0 T\u1ef7-kheo, n\u1ebfu T\u1ef7-kheo suy t\u01b0, qu\u00e1n s\u00e1t nhi\u1ec1u v\u1ec1 d\u1ee5c t\u1ea7m, v\u1ecb \u1ea5y t\u1eeb b\u1ecf ly d\u1ee5c t\u1ea7m. Khi t\u00e2m \u0111\u00e3 n\u1eb7ng v\u1ec1 d\u1ee5c t\u1ea7m, th\u1eddi t\u00e2m v\u1ecb \u1ea5y c\u00f3 khuynh h\u01b0\u1edbng v\u1ec1 d\u1ee5c t\u1ea7m. Ch\u01b0 T\u1ef7-kheo, n\u1ebfu T\u1ef7-kheo suy t\u01b0 qu\u00e1n s\u00e1t nhi\u1ec1u v\u1ec1 s\u00e2n t\u1ea7m… (nh\u01b0 tr\u00ean)… v\u1ec1 h\u1ea1i t\u1ea7m, v\u1ecb \u1ea5y t\u1eeb b\u1ecf v\u00f4 h\u1ea1i t\u1ea7m. Khi t\u00e2m \u0111\u00e3 \u0111\u1eb7t n\u1eb7ng v\u1ec1 h\u1ea1i t\u1ea7m th\u1eddi t\u00e2m v\u1ecb \u1ea5y c\u00f3 khuynh h\u01b0\u1edbng v\u1ec1 h\u1ea1i t\u1ea7m.<\/p>\n Ch\u01b0 T\u1ef7-kheo, v\u00ed nh\u01b0 v\u00e0o cu\u1ed1i th\u00e1ng m\u00f9a m\u01b0a, v\u1ec1 m\u00f9a thu, khi l\u00faa \u0111\u00e3 tr\u1ed5 h\u1ea1t, m\u1ed9t ng\u01b0\u1eddi m\u1ee5c \u0111\u1ed3ng ch\u0103n gi\u1eef b\u00f2, c\u1ea7m roi \u0111\u00e1nh c\u00e1c con b\u00f2 b\u00ean n\u00e0y, \u0111\u00e1nh b\u00ean kia, ch\u1ebf ng\u1ef1 ch\u00fang, ng\u0103n ch\u1eadn ch\u00fang. V\u00ec sao v\u1eady? Ch\u01b0 T\u1ef7-kheo, v\u00ec ng\u01b0\u1eddi m\u1ee5c \u0111\u1ed3ng th\u1ea5y do nh\u00e2n duy\u00ean n\u00e0y, \u0111\u01b0a \u0111\u1ebfn s\u1ef1 ch\u1ebft, s\u1ef1 t\u00f9 t\u1ed9i, s\u1ef1 \u0111\u00e1nh \u0111\u1eadp hay s\u1ef1 tr\u00e1ch m\u00f3c. Ch\u01b0 T\u1ef7-kheo, c\u0169ng v\u1eady, Ta \u0111\u00e3 th\u1ea5y s\u1ef1 nguy h\u1ea1i, s\u1ef1 h\u1ea1 li\u1ec7t, s\u1ef1 u\u1ebf nhi\u1ec5m c\u1ee7a c\u00e1c ph\u00e1p b\u1ea5t thi\u1ec7n, v\u00e0 th\u1ea5y s\u1ef1 vi\u1ec5n ly, s\u1ef1 l\u1ee3i \u00edch, s\u1ef1 thanh t\u1ecbnh c\u1ee7a c\u00e1c thi\u1ec7n ph\u00e1p.<\/p>\n Ch\u01b0 T\u1ef7-kheo, trong khi Ta s\u1ed1ng kh\u00f4ng ph\u00f3ng d\u1eadt, nhi\u1ec7t t\u00e2m, tinh c\u1ea7n nh\u01b0 v\u1eady, khi ly d\u1ee5c t\u1ea7m kh\u1edfi l\u00ean, Ta tu\u1ec7 tri nh\u01b0 v\u1ea7y: “Ly d\u1ee5c t\u1ea7m n\u00e0y kh\u1edfi l\u00ean n\u01a1i Ta v\u00e0 ly d\u1ee5c t\u1ea7m n\u00e0y kh\u00f4ng \u0111\u01b0a \u0111\u1ebfn t\u1ef1 h\u1ea1i, kh\u00f4ng \u0111\u01b0a \u0111\u1ebfn h\u1ea1i ng\u01b0\u1eddi, kh\u00f4ng \u0111\u01b0a \u0111\u1ebfn h\u1ea1i c\u1ea3 hai, t\u0103ng tr\u01b0\u1edfng tr\u00ed tu\u1ec7, kh\u00f4ng d\u1ef1 ph\u1ea7n v\u00e0o phi\u1ec1n n\u00e3o, \u0111\u01b0a \u0111\u1ebfn Ni\u1ebft-b\u00e0n”. Ch\u01b0 T\u1ef7-kheo, n\u1ebfu ban \u0111\u00eam Ta suy t\u01b0, qu\u00e1n s\u00e1t (v\u1ec1 ly d\u1ee5c t\u1ea7m) kh\u00f4ng ph\u1ea3i t\u1eeb nh\u00e2n duy\u00ean \u1ea5y Ta th\u1ea5y s\u1ee3 h\u00e3i. Ch\u01b0 T\u1ef7-kheo, n\u1ebfu ban ng\u00e0y Ta suy t\u01b0, qu\u00e1n s\u00e1t (v\u1ec1 ly d\u1ee5c t\u1ea7m), kh\u00f4ng ph\u1ea3i t\u1eeb nh\u00e2n duy\u00ean \u1ea5y Ta th\u1ea5y s\u1ee3 h\u00e3i. Ch\u01b0 T\u1ef7-kheo, n\u1ebfu ban \u0111\u00eam, ban ng\u00e0y, Ta suy t\u01b0, qu\u00e1n s\u00e1t (v\u1ec1 ly d\u1ee5c t\u1ea7m), kh\u00f4ng ph\u1ea3i t\u1eeb nh\u00e2n duy\u00ean \u1ea5y Ta th\u1ea5y s\u1ee3 h\u00e3i. V\u00e0 Ta suy t\u01b0, qu\u00e1n s\u00e1t qu\u00e1 l\u00e2u, th\u00e2n Ta c\u00f3 th\u1ec3 m\u1ec7t m\u1ecfi; khi th\u00e2n m\u1ec7t m\u1ecfi th\u00ec t\u00e2m b\u1ecb dao \u0111\u1ed9ng; khi t\u00e2m b\u1ecb dao \u0111\u1ed9ng th\u00ec t\u00e2m r\u1ea5t kh\u00f3 \u0111\u01b0\u1ee3c \u0111\u1ecbnh t\u0129nh. Ch\u01b0 T\u1ef7-kheo, r\u1ed3i t\u1ef1 n\u1ed9i th\u00e2n Ta tr\u1ea5n an t\u00e2m, tr\u1ea5n t\u1ecbnh t\u00e2m, khi\u1ebfn \u0111\u01b0\u1ee3c nh\u1ea5t t\u00e2m, khi\u1ebfn th\u00e0nh \u0111\u1ecbnh t\u0129nh. V\u00ec sao v\u1eady? V\u00ec \u0111\u1ec3 t\u00e2m Ta kh\u1ecfi dao \u0111\u1ed9ng.<\/p>\n Ch\u01b0 T\u1ef7-kheo, trong khi Ta s\u1ed1ng kh\u00f4ng ph\u00f3ng d\u1eadt, nhi\u1ec7t t\u00e2m, tinh c\u1ea7n nh\u01b0 v\u1eady, khi v\u00f4 s\u00e2n t\u1ea7m kh\u1edfi l\u00ean… (nh\u01b0 tr\u00ean)… v\u00f4 h\u1ea1i t\u1ea7m kh\u1edfi l\u00ean. Ta tu\u1ec7 tri nh\u01b0 v\u1eady: “V\u00f4 h\u1ea1i t\u1ea7m n\u00e0y kh\u1edfi l\u00ean n\u01a1i Ta v\u00e0 v\u00f4 h\u1ea1i t\u1ea7m n\u00e0y kh\u00f4ng \u0111\u01b0a \u0111\u1ebfn t\u1ef1 h\u1ea1i, kh\u00f4ng \u0111\u01b0a \u0111\u1ebfn h\u1ea1i ng\u01b0\u1eddi, kh\u00f4ng \u0111\u01b0a \u0111\u1ebfn h\u1ea1i c\u1ea3 hai, t\u0103ng tr\u01b0\u1edfng tr\u00ed tu\u1ec7, kh\u00f4ng d\u1ef1 ph\u1ea7n v\u00e0o phi\u1ec1n n\u00e3o, \u0111\u01b0a \u0111\u1ebfn Ni\u1ebft-b\u00e0n”. Ch\u01b0 T\u1ef7-kheo, n\u1ebfu ban \u0111\u00eam… kh\u00f4ng ph\u1ea3i t\u1eeb nh\u00e2n duy\u00ean \u1ea5y, m\u00e0 Ta th\u1ea5y s\u1ee3 h\u00e3i. V\u00e0 n\u1ebfu Ta suy t\u01b0, qu\u00e1n s\u00e1t qu\u00e1 l\u00e2u, th\u00e2n Ta c\u00f3 th\u1ec3 m\u1ec7t m\u1ecfi; khi th\u00e2n m\u1ec7t m\u1ecfi th\u00ec t\u00e2m b\u1ecb dao \u0111\u1ed9ng, khi t\u00e2m b\u1ecb dao \u0111\u1ed9ng, t\u00e2m r\u1ea5t kh\u00f3 \u0111\u01b0\u1ee3c \u0111\u1ecbnh t\u0129nh. Ch\u01b0 T\u1ef7-kheo, r\u1ed3i t\u1ef1 n\u1ed9i th\u00e2n Ta tr\u1ea5n an t\u00e2m, tr\u1ea5n t\u1ecbnh t\u00e2m, khi\u1ebfn \u0111\u01b0\u1ee3c nh\u1ea5t t\u00e2m, khi\u1ebfn th\u00e0nh \u0111\u1ecbnh t\u0129nh. V\u00ec sao v\u1eady? V\u00ec \u0111\u1ec3 t\u00e2m Ta kh\u1ecfi dao \u0111\u1ed9ng.<\/p>\n Ch\u01b0 T\u1ef7-kheo, n\u1ebfu v\u1ecb T\u1ef7-kheo suy t\u01b0, qu\u00e1n s\u00e1t nhi\u1ec1u v\u1ec1 v\u1ea5n \u0111\u1ec1 g\u00ec th\u1eddi t\u00e2m sanh khuynh h\u01b0\u1edbng \u0111\u1ed1i v\u1edbi v\u1ea5n \u0111\u1ec1 \u1ea5y. Ch\u01b0 T\u1ef7-kheo, n\u1ebfu T\u1ef7-kheo suy t\u01b0, qu\u00e1n s\u00e1t nhi\u1ec1u v\u1ec1 ly d\u1ee5c t\u1ea7m, v\u1ecb \u1ea5y t\u1eeb b\u1ecf d\u1ee5c t\u1ea7m. Khi t\u00e2m \u0111\u00e3 \u0111\u1eb7t n\u1eb7ng v\u1ec1 ly d\u1ee5c t\u1ea7m, t\u00e2m v\u1ecb \u1ea5y c\u00f3 khuynh h\u01b0\u1edbng v\u1ec1 ly d\u1ee5c t\u1ea7m. Ch\u01b0 T\u1ef7-kheo, n\u1ebfu T\u1ef7-kheo suy t\u01b0, qu\u00e1n s\u00e1t nhi\u1ec1u v\u1ec1 v\u00f4 s\u00e2n t\u1ea7m… (nh\u01b0 tr\u00ean)… n\u1ebfu T\u1ef7-kheo suy t\u01b0, qu\u00e1n s\u00e1t nhi\u1ec1u v\u1ec1 b\u1ea5t h\u1ea1i t\u1ea7m, v\u1ecb \u1ea5y t\u1eeb b\u1ecf h\u1ea1i t\u1ea7m. Khi t\u00e2m \u0111\u00e3 \u0111\u1eb7t n\u1eb7ng v\u1ec1 b\u1ea5t h\u1ea1i t\u1ea7m, th\u1eddi t\u00e2m v\u1ecb \u1ea5y c\u00f3 khuynh h\u01b0\u1edbng v\u1ec1 b\u1ea5t h\u1ea1i t\u1ea7m.<\/p>\n Ch\u01b0 T\u1ef7-kheo, v\u00ed nh\u01b0 v\u00e0o cu\u1ed1i th\u00e1ng h\u00e8, khi t\u1ea5t c\u1ea3 l\u00faa g\u1ea1o \u0111\u00e3 c\u1ea5t v\u00e0o kho th\u00f3c, m\u1ed9t ng\u01b0\u1eddi m\u1ee5c \u0111\u1ed3ng ch\u0103n gi\u1eef c\u00e1c con b\u00f2. Khi ng\u01b0\u1eddi m\u1ee5c \u0111\u1ed3ng \u1edf d\u01b0\u1edbi g\u1ed1c c\u00e2y hay \u1edf ngo\u00e0i tr\u1eddi, ng\u01b0\u1eddi \u1ea5y c\u00f3 th\u1ec3 ngh\u0129 \u0111\u1ebfn c\u00f3 vi\u1ec7c c\u1ea7n ph\u1ea3i l\u00e0m, v\u00e0 ng\u01b0\u1eddi \u1ea5y ngh\u0129: “\u00d0\u00e2y l\u00e0 nh\u1eefng con b\u00f2”. Ch\u01b0 T\u1ef7-kheo, c\u0169ng v\u1eady \u1edf \u0111\u00e2y, c\u00f3 vi\u1ec7c c\u1ea7n ph\u1ea3i l\u00e0m, v\u00e0 Ta ngh\u0129: “\u00d0\u00e2y l\u00e0 nh\u1eefng ph\u00e1p”.<\/p>\n Ch\u01b0 T\u1ef7-kheo, Ta ph\u00e1t t\u00e2m d\u00f5ng m\u00e3nh, tinh t\u1ea5n, kh\u00f4ng c\u00f3 ti\u00eau c\u1ef1c, ni\u1ec7m kh\u00f4ng t\u00e1n lo\u1ea1n \u0111\u01b0\u1ee3c an tr\u00fa, th\u00e2n \u0111\u01b0\u1ee3c khinh an, kh\u00f4ng c\u00f3 cu\u1ed3ng nhi\u1ec7t, t\u00e2m \u0111\u01b0\u1ee3c \u0111\u1ecbnh t\u0129nh nh\u1ea5t t\u00e2m.<\/p>\n Ch\u01b0 T\u1ef7-kheo, Ta ly d\u1ee5c, ly \u00e1c, b\u1ea5t thi\u1ec7n ph\u00e1p, ch\u1ee9ng v\u00e0 tr\u00fa Thi\u1ec1n th\u1ee9 nh\u1ea5t, m\u1ed9t tr\u1ea1ng th\u00e1i h\u1ef7 l\u1ea1c do ly d\u1ee5c sanh, c\u00f3 t\u1ea7m, c\u00f3 t\u1ee9. Di\u1ec7t t\u1ea7m v\u00e0 t\u1ee9, Ta ch\u1ee9ng v\u00e0 tr\u00fa Thi\u1ec1n th\u1ee9 hai, m\u1ed9t tr\u1ea1ng th\u00e1i h\u1ef7 l\u1ea1c do \u0111\u1ecbnh sanh, kh\u00f4ng t\u1ea7m kh\u00f4ng t\u1ee9, n\u1ed9i t\u0129nh nh\u1ea5t t\u00e2m. Ly h\u1ef7 tr\u00fa x\u1ea3, ch\u00e1nh ni\u1ec7m t\u1ec9nh gi\u00e1c, th\u00e2n c\u1ea3m s\u1ef1 l\u1ea1c th\u1ecd m\u00e0 c\u00e1c b\u1eadc Th\u00e1nh g\u1ecdi l\u00e0 x\u1ea3 ni\u1ec7m l\u1ea1c tr\u00fa, Ta ch\u1ee9ng v\u00e0 an tr\u00fa Thi\u1ec1n th\u1ee9 ba. X\u1ea3 l\u1ea1c x\u1ea3 kh\u1ed5, di\u1ec7t h\u1ef7 \u01b0u \u0111\u00e3 c\u1ea3m th\u1ecd tr\u01b0\u1edbc, Ta ch\u1ee9ng v\u00e0 tr\u00fa Thi\u1ec1n th\u1ee9 t\u01b0, kh\u00f4ng kh\u1ed5, kh\u00f4ng l\u1ea1c, x\u1ea3 ni\u1ec7m thanh t\u1ecbnh.<\/p>\n V\u1edbi t\u00e2m \u0111\u1ecbnh t\u0129nh, thu\u1ea7n t\u1ecbnh, kh\u00f4ng c\u1ea5u nhi\u1ec5m, kh\u00f4ng phi\u1ec1n n\u00e3o, nhu nhuy\u1ebfn, d\u1ec5 s\u1eed d\u1ee5ng, v\u1eefng ch\u1eafc, b\u00ecnh th\u1ea3n nh\u01b0 v\u1eady, Ta d\u1eabn t\u00e2m, h\u01b0\u1edbng t\u00e2m \u0111\u1ebfn t\u00fac m\u1ea1ng tr\u00ed. Ta 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, hai 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 ho\u1ea1i v\u00e0 th\u00e0nh ki\u1ebfp. Ta 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, c\u00e1c m\u00f3n \u0103n 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 t\u1ea1i ch\u1ed7 n\u00e0y. T\u1ea1i ch\u1ed7 n\u00e0y, 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, c\u00e1c m\u00f3n \u0103n 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\u00e0y, Ta \u0111\u01b0\u1ee3c sanh ra \u1edf \u0111\u00e2y”. Nh\u01b0 v\u1eady Ta 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.<\/p>\n Ch\u01b0 T\u1ef7-kheo, trong \u0111\u00eam canh \u0111\u1ea7u Ta ch\u1ee9ng \u0111\u01b0\u1ee3c minh th\u1ee9 nh\u1ea5t, v\u00f4 minh di\u1ec7t, minh sanh; b\u00f3ng t\u1ed1i di\u1ec7t, \u00e1nh s\u00e1ng sanh, trong khi Ta s\u1ed1ng kh\u00f4ng ph\u00f3ng d\u1eadt, nhi\u1ec7t t\u00e2m, tinh c\u1ea7n.<\/p>\n V\u1edbi t\u00e2m \u0111\u1ecbnh t\u0129nh, thu\u1ea7n t\u1ecbnh, kh\u00f4ng c\u1ea5u nhi\u1ec5m, kh\u00f4ng phi\u1ec1n n\u00e3o, nhu nhuy\u1ebfn, d\u1ec5 s\u1eed d\u1ee5ng, v\u1eefng ch\u1eafc, b\u00ecnh th\u1ea3n nh\u01b0 v\u1eady, Ta d\u1eabn t\u00e2m, h\u01b0\u1edbng t\u00e2m \u0111\u1ebfn sanh t\u1eed tr\u00ed v\u1ec1 ch\u00fang sanh. Ta v\u1edbi thi\u00ean nh\u00e3n thu\u1ea7n t\u1ecbnh si\u00eau nh\u00e2n, th\u1ea5y s\u1ef1 s\u1ed1ng v\u00e0 s\u1ef1 ch\u1ebft c\u1ee7a ch\u00fang sanh. Ta 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. Nh\u1eefng ch\u00fang sanh l\u00e0m nh\u1eefng \u00e1c h\u1ea1nh v\u1ec1 th\u00e2n, \u00e1c h\u1ea1nh v\u1ec1 l\u1eddi n\u00f3i, \u00e1c h\u1ea1nh 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\u00f2n nh\u1eefng ch\u00fang sanh n\u00e0o th\u00e0nh t\u1ef1u nh\u1eefng thi\u1ec7n h\u1ea1nh v\u1ec1 th\u00e2n, th\u00e0nh t\u1ef1u nh\u1eefng thi\u1ec7n h\u1ea1nh v\u1ec1 l\u1eddi n\u00f3i, th\u00e0nh t\u1ef1u nh\u1eefng thi\u1ec7n h\u1ea1nh 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 v\u1edbi thi\u00ean nh\u00e3n thu\u1ea7n t\u1ecbnh si\u00eau nh\u00e2n, Ta th\u1ea5y s\u1ef1 s\u1ed1ng ch\u1ebft c\u1ee7a ch\u00fang sanh. Ta 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.<\/p>\n Ch\u01b0 T\u1ef7-kheo, trong \u0111\u00eam canh gi\u1eefa, Ta ch\u1ee9ng \u0111\u01b0\u1ee3c minh th\u1ee9 hai, v\u00f4 minh di\u1ec7t, minh sanh; b\u00f3ng t\u1ed1i di\u1ec7t, \u00e1nh s\u00e1ng sanh, trong khi Ta s\u1ed1ng kh\u00f4ng ph\u00f3ng d\u1eadt, nhi\u1ec7t t\u00e2m, tinh c\u1ea7n.<\/p>\n V\u1edbi t\u00e2m \u0111\u1ecbnh t\u0129nh, thu\u1ea7n t\u1ecbnh, kh\u00f4ng c\u1ea5u nhi\u1ec5m, kh\u00f4ng phi\u1ec1n n\u00e3o, nhu nhuy\u1ebfn, d\u1ec5 s\u1eed d\u1ee5ng, v\u1eefng ch\u1eafc, b\u00ecnh th\u1ea3n nh\u01b0 v\u1eady, Ta d\u1eabn t\u00e2m, h\u01b0\u1edbng t\u00e2m \u0111\u1ebfn l\u1eadu t\u1eadn tr\u00ed. Ta th\u1eafng tri nh\u01b0 th\u1eadt: “\u00d0\u00e2y l\u00e0 kh\u1ed5”, th\u1eafng tri nh\u01b0 th\u1eadt: “\u00d0\u00e2y l\u00e0 nguy\u00ean nh\u00e2n c\u1ee7a kh\u1ed5”, th\u1eafng tri nh\u01b0 th\u1eadt: “\u00d0\u00e2y l\u00e0 kh\u1ed5 di\u1ec7t”, th\u1eafng tri nh\u01b0 th\u1eadt: “\u00d0\u00e2y l\u00e0 con \u0111\u01b0\u1eddng \u0111\u01b0a \u0111\u1ebfn kh\u1ed5 di\u1ec7t”, th\u1eafng tri nh\u01b0 th\u1eadt: “\u00d0\u00e2y l\u00e0 nh\u1eefng l\u1eadu ho\u1eb7c”, th\u1eafng tri nh\u01b0 th\u1eadt: “\u00d0\u00e2y l\u00e0 nguy\u00ean nh\u00e2n c\u00e1c l\u1eadu ho\u1eb7c”, th\u1eafng tri nh\u01b0 th\u1eadt: “\u00d0\u00e2y l\u00e0 c\u00e1c l\u1eadu ho\u1eb7c di\u1ec7t”, th\u1eafng tri nh\u01b0 th\u1eadt: “\u00d0\u00e2y l\u00e0 con \u0111\u01b0\u1eddng \u0111\u01b0a \u0111\u1ebfn c\u00e1c l\u1eadu ho\u1eb7c di\u1ec7t”.<\/p>\n Nh\u1edd bi\u1ebft nh\u01b0 v\u1eady, nh\u1edd th\u1ea5y nh\u01b0 v\u1eady, t\u00e2m c\u1ee7a Ta tho\u00e1t kh\u1ecfi d\u1ee5c l\u1eadu, tho\u00e1t kh\u1ecfi h\u1eefu l\u1eadu, tho\u00e1t kh\u1ecfi v\u00f4 minh l\u1eadu. \u00d0\u1ed1i v\u1edbi t\u1ef1 th\u00e2n \u0111\u00e3 gi\u1ea3i tho\u00e1t nh\u01b0 v\u1eady, kh\u1edfi l\u00ean tr\u00ed hi\u1ec3u bi\u1ebft: Ta \u0111\u00e3 gi\u1ea3i tho\u00e1t. Ta \u0111\u00e3 th\u1eafng tri: “Sanh \u0111\u00e3 t\u1eadn, ph\u1ea1m h\u1ea1nh \u0111\u00e3 th\u00e0nh, vi\u1ec7c c\u1ea7n l\u00e0m \u0111\u00e3 l\u00e0m, kh\u00f4ng c\u00f2n tr\u1edf lui tr\u1ea1ng th\u00e1i n\u00e0y n\u1eefa”.<\/p>\n Ch\u01b0 T\u1ef7-kheo, trong \u0111\u00eam canh ba, Ta ch\u1ee9ng \u0111\u01b0\u1ee3c minh th\u1ee9 ba, v\u00f4 minh di\u1ec7t, minh sanh; b\u00f3ng t\u1ed1i di\u1ec7t, \u00e1nh s\u00e1ng sanh, trong khi Ta s\u1ed1ng kh\u00f4ng ph\u00f3ng d\u1eadt nhi\u1ec7t t\u00e2m tinh c\u1ea7n.<\/p>\n Ch\u01b0 T\u1ef7-kheo, gi\u1ed1ng nh\u01b0 trong khu r\u1eebng r\u1eadm r\u1ea1p c\u00f3 m\u1ed9t h\u1ed3 n\u01b0\u1edbc l\u1edbn th\u00e2m s\u00e2u, v\u00e0 m\u1ed9t \u0111o\u00e0n nai l\u1edbn s\u1ed1ng g\u1ea7n m\u1ed9t b\u00ean. C\u00f3 m\u1ed9t ng\u01b0\u1eddi \u0111\u1ebfn, kh\u00f4ng mu\u1ed1n ch\u00fang \u0111\u01b0\u1ee3c l\u1ee3i \u00edch, kh\u00f4ng mu\u1ed1n ch\u00fang \u0111\u01b0\u1ee3c h\u1ea1nh ph\u00fac, kh\u00f4ng mu\u1ed1n ch\u00fang \u0111\u01b0\u1ee3c an \u1ed5n kh\u1ecfi c\u00e1c \u00e1ch n\u1ea1n. N\u1ebfu c\u00f3 con \u0111\u01b0\u1eddng n\u00e0o \u0111\u01b0\u1ee3c y\u00ean \u1ed5n, \u0111\u01b0\u1ee3c an to\u00e0n, \u0111\u01b0a \u0111\u1ebfn hoan h\u1ef7, ng\u01b0\u1eddi \u1ea5y s\u1ebd ch\u1eadn \u0111\u00f3ng con \u0111\u01b0\u1eddng n\u00e0y l\u1ea1i, s\u1ebd m\u1edf con \u0111\u01b0\u1eddng nguy hi\u1ec3m, s\u1ebd \u0111\u1eb7t con m\u1ed3i \u0111\u1ef1c, s\u1ebd \u0111\u1eb7t con m\u1ed3i c\u00e1i. Ch\u01b0 T\u1ef7-kheo, nh\u01b0 v\u1eady, sau m\u1ed9t th\u1eddi gian \u0111o\u00e0n nai l\u1edbn \u1ea5y g\u1eb7p \u00e1ch n\u1ea1n v\u00e0 hao m\u00f2n d\u1ea7n. Ch\u01b0 T\u1ef7-kheo, c\u00f3 m\u1ed9t ng\u01b0\u1eddi \u0111\u1ebfn, mu\u1ed1n \u0111o\u00e0n nai \u1ea5y \u0111\u01b0\u1ee3c l\u1ee3i \u00edch, mu\u1ed1n ch\u00fang \u0111\u01b0\u1ee3c h\u1ea1nh ph\u00fac, mu\u1ed1n ch\u00fang \u0111\u01b0\u1ee3c an \u1ed5n kh\u1ecfi c\u00e1c \u00e1ch n\u1ea1n. N\u1ebfu c\u00f3 con \u0111\u01b0\u1eddng n\u00e0o \u0111\u01b0\u1ee3c y\u00ean \u1ed5n, \u0111\u01b0\u1ee3c an to\u00e0n, ng\u01b0\u1eddi \u1ea5y s\u1ebd m\u1edf con \u0111\u01b0\u1eddng n\u00e0y, s\u1ebd \u0111\u00f3ng con \u0111\u01b0\u1eddng nguy hi\u1ec3m l\u1ea1i, s\u1ebd \u0111em con m\u1ed3i \u0111\u1ef1c \u0111i, s\u1ebd h\u1ee7y b\u1ecf con m\u1ed3i c\u00e1i. Ch\u01b0 T\u1ef7-kheo, nh\u01b0 v\u1eady \u0111o\u00e0n nai l\u1edbn \u1ea5y sau m\u1ed9t th\u1eddi gian s\u1ebd \u0111\u01b0\u1ee3c t\u0103ng tr\u01b0\u1edfng, h\u01b0ng th\u1ecbnh, th\u00e0nh m\u00e3n.<\/p>\n Ch\u01b0 T\u1ef7-kheo, Ta n\u00f3i v\u00ed d\u1ee5 \u1ea5y \u0111\u1ec3 gi\u1ea3i th\u00edch \u00fd ngh\u0129a nh\u01b0 sau: Ch\u01b0 T\u1ef7-kheo, h\u1ed3 n\u01b0\u1edbc l\u1edbn, th\u00e2m s\u00e2u ch\u1ec9 cho c\u00e1c d\u1ee5c. Ch\u01b0 T\u1ef7-kheo, \u0111o\u00e0n nai l\u1edbn ch\u1ec9 cho c\u00e1c lo\u00e0i h\u1eefu t\u00ecnh. Ch\u01b0 T\u1ef7-kheo, con ng\u01b0\u1eddi kh\u00f4ng mu\u1ed1n ch\u00fang \u0111\u01b0\u1ee3c l\u1ee3i \u00edch, kh\u00f4ng mu\u1ed1n ch\u00fang \u0111\u01b0\u1ee3c h\u1ea1nh ph\u00fac, kh\u00f4ng mu\u1ed1n ch\u00fang \u0111\u01b0\u1ee3c an \u1ed5n kh\u1ecfi c\u00e1c \u00e1ch n\u1ea1n ch\u1ec9 cho \u00e1c ma. Ch\u01b0 T\u1ef7-kheo, con \u0111\u01b0\u1eddng nguy hi\u1ec3m ch\u1ec9 cho con \u0111\u01b0\u1eddng t\u00e0 \u0111\u1ea1o c\u00f3 t\u00e1m ng\u00e0nh, t\u1ee9c l\u00e0 t\u00e0 tri ki\u1ebfn, t\u00e0 t\u01b0 duy, t\u00e0 ng\u1eef, t\u00e0 nghi\u1ec7p, t\u00e0 m\u1ea1ng, t\u00e0 tinh t\u1ea5n, t\u00e0 ni\u1ec7m, t\u00e0 \u0111\u1ecbnh. Ch\u01b0 T\u1ef7-kheo, con m\u1ed3i \u0111\u1ef1c ch\u1ec9 cho h\u1ef7 v\u00e0 tham. Ch\u01b0 T\u1ef7-kheo, con m\u1ed3i c\u00e1i ch\u1ec9 cho v\u00f4 minh. Ch\u01b0 T\u1ef7-kheo, c\u00f2n ng\u01b0\u1eddi mu\u1ed1n ch\u00fang \u0111\u01b0\u1ee3c l\u1ee3i \u00edch, mu\u1ed1n ch\u00fang \u0111\u01b0\u1ee3c h\u1ea1nh ph\u00fac, mu\u1ed1n ch\u00fang \u0111\u01b0\u1ee3c an \u1ed5n kh\u1ecfi c\u00e1c \u00e1ch n\u1ea1n ch\u1ec9 cho Nh\u01b0 Lai, b\u1eadc A-la-h\u00e1n, Ch\u00e1nh \u00d0\u1eb3ng Gi\u00e1c. Con \u0111\u01b0\u1eddng y\u00ean \u1ed5n, an to\u00e0n, \u0111\u01b0a \u0111\u1ebfn hoan h\u1ef7 ch\u1ec9 cho con \u0111\u01b0\u1eddng Th\u00e1nh \u0111\u1ea1o T\u00e1m ng\u00e0nh, t\u1ee9c l\u00e0 Ch\u00e1nh tri ki\u1ebfn, Ch\u00e1nh t\u01b0 duy, Ch\u00e1nh ng\u1eef, Ch\u00e1nh nghi\u1ec7p, Ch\u00e1nh m\u1ea1ng, Ch\u00e1nh tinh t\u1ea5n, Ch\u00e1nh ni\u1ec7m, Ch\u00e1nh \u0111\u1ecbnh.<\/p>\n Ch\u01b0 T\u1ef7-kheo, nh\u01b0 v\u1eady Ta m\u1edf con \u0111\u01b0\u1eddng y\u00ean \u1ed5n, an to\u00e0n, \u0111\u01b0a \u0111\u1ebfn hoan h\u1ef7, Ta \u0111\u00f3ng con \u0111\u01b0\u1eddng nguy hi\u1ec3m, Ta mang \u0111i con m\u1ed3i \u0111\u1ef1c, Ta h\u1ee7y b\u1ecf con m\u1ed3i c\u00e1i. Ch\u01b0 T\u1ef7-kheo, nh\u1eefng g\u00ec v\u1ecb \u00d0\u1ea1o S\u01b0 c\u1ea7n ph\u1ea3i l\u00e0m cho c\u00e1c \u0111\u1ec7 t\u1eed v\u00ec l\u00f2ng th\u01b0\u01a1ng t\u01b0\u1edfng h\u1ecd, nh\u1eefng \u0111i\u1ec1u \u1ea5y Ta \u0111\u00e3 l\u00e0m, v\u00ec l\u00f2ng th\u01b0\u01a1ng t\u01b0\u1edfng c\u00e1c Ng\u01b0\u1eddi. Ch\u01b0 T\u1ef7-kheo, \u0111\u00e2y l\u00e0 c\u00e1c g\u1ed1c c\u00e2y, \u0111\u00e2y l\u00e0 c\u00e1c ch\u1ed7 tr\u1ed1ng. H\u00e3y Thi\u1ec1n \u0111\u1ecbnh, ch\u1edb c\u00f3 ph\u00f3ng d\u1eadt, ch\u1edb c\u00f3 h\u1ed1i ti\u1ebfc v\u1ec1 sau. \u00d0\u00f3 l\u00e0 l\u1eddi gi\u00e1o hu\u1ea5n c\u1ee7a Ta.<\/p>\n Th\u1ebf T\u00f4n thuy\u1ebft gi\u1ea3ng nh\u01b0 v\u1eady. C\u00e1c T\u1ef7-kheo \u1ea5y hoan h\u1ef7, t\u00edn th\u1ecd l\u1eddi d\u1ea1y c\u1ee7a Th\u1ebf T\u00f4n.<\/p>\n H\u00f2a th\u01b0\u1ee3ng Th\u00edch Minh Ch\u00e2u d\u1ecbch Vi\u1ec7t<\/strong><\/em><\/p>\n [\/vc_tta_section][vc_tta_section title=”Anh Ng\u1eef” tab_id=”anh-ngu”]<\/p>\n Dvedhavitakka Sutta<\/strong><\/p>\n Two Sorts of Thinking<\/strong><\/p>\n Translation by Bhikkhu Thanissaro<\/em><\/p>\n For free distribution only, as a gift of Dhamma<\/em><\/p>\n I have heard that on one occasion the Blessed One was staying at Savatthi, in Jeta’s Grove, Anathapindika’s monastery. There he addressed the monks: “Monks!”<\/p>\n “Yes, lord,” the monks replied.<\/p>\n The Blessed One said, “Monks, before my self-awakening, when I was still just an unawakened Bodhisatta, the thought occurred to me: ‘Why don’t I keep dividing my thinking into two sorts?’ So I made thinking imbued with sensuality, thinking imbued with ill will, and thinking imbued with harmfulness one sort, and thinking imbued with renunciation, thinking imbued with non-ill will, and thinking imbued with harmlessness another sort.<\/p>\n “And as I remained thus heedful, ardent, and resolute, thinking imbued with sensuality arose. I discerned that ‘Thinking imbued with sensuality has arisen in me; and that leads to my own affliction or to the affliction of others or to the affliction of both. It obstructs discernment, promotes vexation, and does not lead to Unbinding.’<\/p>\n “As I noticed that it leads to my own affliction, it subsided. As I noticed that it leads to the affliction of others…to the affliction of both…it obstructs discernment, promotes vexation, and does not lead to Unbinding, it subsided. Whenever thinking imbued with sensuality had arisen, I simply abandoned it, destroyed it, dispelled it, wiped it out of existence.<\/p>\n “And as I remained thus heedful, ardent, and resolute, thinking imbued with ill will arose. I discerned that ‘Thinking imbued with ill will has arisen in me; and that leads to my own affliction or to the affliction of others or to the affliction of both. It obstructs discernment, promotes vexation, and does not lead to Unbinding.’<\/p>\n “As I noticed that it leads to my own affliction, it subsided. As I noticed that it leads to the affliction of others…to the affliction of both…it obstructs discernment, promotes vexation, and does not lead to Unbinding, it subsided. Whenever thinking imbued with ill will had arisen, I simply abandoned it, destroyed it, dispelled it, wiped it out of existence.<\/p>\n “And as I remained thus heedful, ardent, and resolute, thinking imbued with harmfulness arose. I discerned that ‘Thinking imbued with harmfulness has arisen in me; and that leads to my own affliction or to the affliction of others or to the affliction of both. It obstructs discernment, promotes vexation, and does not lead to Unbinding.’<\/p>\n “As I noticed that it leads to my own affliction, it subsided. As I noticed that it leads to the affliction of others…to the affliction of both…it obstructs discernment, promotes vexation, and does not lead to Unbinding, it subsided. Whenever thinking imbued with harmfulness had arisen, I simply abandoned it, destroyed it, dispelled it, wiped it out of existence.<\/p>\n “Whatever a monk keeps pursuing with his thinking and pondering, that becomes the inclination of his awareness. If a monk keeps pursuing thinking imbued with sensuality, abandoning thinking imbued with renunciation, his mind is bent by that thinking imbued with sensuality. If a monk keeps pursuing thinking imbued with ill will, abandoning thinking imbued with non-ill will, his mind is bent by that thinking imbued with ill will. If a monk keeps pursuing thinking imbued with harmfulness, abandoning thinking imbued with harmlessness, his mind is bent by that thinking imbued with harmfulness.<\/p>\n “Just as in the last month of the Rains, in the autumn season when the crops are ripening, a cowherd would look after his cows: He would tap and poke and check and curb them with a stick on this side and that. Why is that? Because he foresees flogging or imprisonment or a fine or public censure arising from that [if he let his cows wander into the crops]. In the same way I foresaw in unskillful qualities drawbacks, degradation, and defilement, and I foresaw in skillful qualities rewards related to renunciation and promoting cleansing.<\/p>\n “And as I remained thus heedful, ardent, and resolute, thinking imbued with renunciation arose. I discerned that ‘Thinking imbued with renunciation has arisen in me; and that leads neither to my own affliction, nor to the affliction of others, nor to the affliction of both. It fosters discernment, promotes lack of vexation, and leads to Unbinding. If I were to think and ponder in line with that even for a night…even for a day…even for a day and night, I do not envision any danger that would come from it, except that thinking and pondering a long time would tire the body. When the body is tired, the mind is disturbed; and a disturbed mind is far from concentration.’ So I steadied my mind right within, settled, unified, and concentrated it. Why is that? So that my mind would not be disturbed.<\/p>\n “And as I remained thus heedful, ardent, and resolute, thinking imbued with non-ill will arose. I discerned that ‘Thinking imbued with non-ill will has arisen in me; and that leads neither to my own affliction, nor to the affliction of others, nor to the affliction of both. It fosters discernment, promotes lack of vexation, and leads to Unbinding. If I were to think and ponder in line with that even for a night…even for a day…even for a day and night, I do not envision any danger that would come from it, except that thinking and pondering a long time would tire the body. When the body is tired, the mind is disturbed; and a disturbed mind is far from concentration.’ So I steadied my mind right within, settled, unified, and concentrated it. Why is that? So that my mind would not be disturbed.<\/p>\n “And as I remained thus heedful, ardent, and resolute, thinking imbued with harmlessness arose. I discerned that ‘Thinking imbued with harmlessness has arisen in me; and that leads neither to my own affliction, nor to the affliction of others, nor to the affliction of both. It fosters discernment, promotes lack of vexation, and leads to Unbinding. If I were to think and ponder in line with that even for a night…even for a day…even for a day and night, I do not envision any danger that would come from it, except that thinking and pondering a long time would tire the body. When the body is tired, the mind is disturbed; and a disturbed mind is far from concentration.’ So I steadied my mind right within, settled, unified, and concentrated it. Why is that? So that my mind would not be disturbed.<\/p>\n “Whatever a monk keeps pursuing with his thinking and pondering, that becomes the inclination of his awareness. If a monk keeps pursuing thinking imbued with renunciation, abandoning thinking imbued with sensuality, his mind is bent by that thinking imbued with renunciation. If a monk keeps pursuing thinking imbued with non-ill will, abandoning thinking imbued with ill will, his mind is bent by that thinking imbued with non-ill will. If a monk keeps pursuing thinking imbued with harmlessness, abandoning thinking imbued with harmfulness, his mind is bent by that thinking imbued with harmlessness.<\/p>\n “Just as in the last month of the hot season, when all the crops have been gathered into the village, a cowherd would look after his cows: While resting under the shade of a tree or out in the open, he simply keeps himself mindful of ‘those cows.’ In the same way, I simply kept myself mindful of ‘those mental qualities.’<\/p>\n “Unflagging persistence was aroused in me, and unmuddled mindfulness established. My body was calm and unaroused, my mind concentrated and single. Quite withdrawn from sensuality, withdrawn from unskillful mental qualities, I entered and remained in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. With the stilling of directed thought and evaluation, I entered and remained in the second jhana: rapture and pleasure born of composure, unification of awareness free from directed thought and evaluation — internal assurance. With the fading of rapture I remained in equanimity, mindful and alert, and physically sensitive of pleasure. I entered and remained in the third jhana, of which the Noble Ones declare, ‘Equanimous and mindful, he has a pleasurable abiding.’ With the abandoning of pleasure and pain — as with the earlier disappearance of elation and distress — I entered and remained in the fourth jhana: purity of equanimity and mindfulness, neither pleasure nor pain.<\/p>\n “When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, and attained to imperturbability, I directed it to the knowledge of recollecting my past lives. I recollected my manifold past lives, i.e., one birth, two…five, ten…fifty, a hundred, a thousand, a hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction and expansion: ‘There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose here.’ Thus I remembered my manifold past lives in their modes and details.<\/p>\n “This was the first knowledge I attained in the first watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose — as happens in one who is heedful, ardent, and resolute.<\/p>\n “When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, and attained to imperturbability, I directed it to the knowledge of the passing away and reappearance of beings. I saw — by means of the divine eye, purified and surpassing the human — beings passing away and re-appearing, and I discerned how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma: ‘These beings — who were endowed with bad conduct of body, speech and mind, who reviled the Noble Ones, held wrong views and undertook actions under the influence of wrong views — with the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell. But these beings — who were endowed with good conduct of body, speech, and mind, who did not revile the Noble Ones, who held right views and undertook actions under the influence of right views — with the break-up of the body, after death, have re-appeared in the good destinations, in the heavenly world.’ Thus — by means of the divine eye, purified and surpassing the human — I saw beings passing away and re-appearing, and I discerned how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma.<\/p>\n “This was the second knowledge I attained in the second watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose — as happens in one who is heedful, ardent, and resolute.<\/p>\n “When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, and attained to imperturbability, I directed it to the knowledge of the ending of the mental fermentations. I discerned, as it was actually present, that ‘This is stress…This is the origination of stress…This is the cessation of stress…This is the way leading to the cessation of stress…These are fermentations…This is the origination of fermentations…This is the cessation of fermentations…This is the way leading to the cessation of fermentations.’ My heart, thus knowing, thus seeing, was released from the fermentation of sensuality, released from the fermentation of becoming, released from the fermentation of ignorance. With release, there was the knowledge, ‘Released.’ I discerned that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’<\/p>\n “This was the third knowledge I attained in the third watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose — as happens in one who is heedful, ardent, and resolute.<\/p>\n “Suppose, monks, that in a forested wilderness there were a large low-lying marsh, in dependence on which there lived a large herd of deer; and a certain man were to appear, not desiring their benefit, not desiring their welfare, not desiring their rest from bondage. He would close off the safe, restful path that led to their rapture, and would open up a false path, set out a male decoy, place a female decoy, and thus the large herd of deer, at a later time, would fall into ruin and disaster. Then suppose that a certain man were to appear to that same large herd of deer, desiring their benefit, desiring their welfare, desiring their rest from bondage. He would open up the safe, restful path that led to their rapture, would close off the false path, take away the male decoy, destroy the female decoy, and thus the large herd of deer, at a later time, would come into growth, increase, and abundance.<\/p>\n “I have given this simile in order to convey a meaning. The meaning is this: ‘The large, low-lying marsh’ is a term for sensual pleasures. ‘The large herd of deer’ is a term for beings. ‘The man not desiring their benefit, not desiring their welfare, not desiring their rest from bondage’ is a term for Mara, the Evil One. ‘The false path’ is a term for the eightfold wrong path, i.e., wrong view, wrong resolve, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration. ‘The male decoy’ is a term for passion and delight. ‘The female decoy’ is a term for ignorance. ‘The man desiring their benefit, desiring their welfare, desiring their rest from bondage’ is a term for the Tathagata, the Worthy One, the Rightly Self-awakened One. ‘The safe, restful path that led to their rapture’ is a term for the noble eightfold path, i.e., right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.<\/p>\n “So, monks, I have opened up the safe, restful path, closed off the false path, removed the male decoy, destroyed the female. Whatever a teacher should do — seeking the welfare of his disciples, out of sympathy for them — that have I done for you. Over there are the roots of trees; over there, empty dwellings. Practice jhana, monks. Don’t be heedless. Don’t later fall into regret. This is our message to you.”<\/p>\n That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.<\/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”] 19. Kinh Song T\u1ea7m (Dvedh\u00e0vitakka sutta) T\u00f4i nghe nh\u01b0 v\u1ea7y: M\u1ed9t th\u1eddi Th\u1ebf T\u00f4n \u1edf Savatthi (X\u00e1-v\u1ec7), t\u1ea1i Jetavana (K\u1ef3-\u0111\u00e0 L\u00e2m), v\u01b0\u1eddn \u00f4ng Anathapindika (C\u1ea5p C\u00f4 \u00d0\u1ed9c). T\u1ea1i \u0111\u00e2y, Th\u1ebf T\u00f4n g\u1ecdi c\u00e1c T\u1ef7-kheo: “Ch\u01b0 T\u1ef7-kheo”. –“Th\u01b0a v\u00e2ng”, c\u00e1c T\u1ef7-kheo \u1ea5y v\u00e2ng \u0111\u00e1p Th\u1ebf T\u00f4n. Th\u1ebf T\u00f4n thuy\u1ebft gi\u1ea3ng nh\u01b0 sau: […]<\/p>\n","protected":false},"author":2,"featured_media":171730,"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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