[vc_tta_tabs][vc_tta_section title=”Vi\u1ec7t Ng\u1eef” tab_id=”viet-ngu”]<\/p>\n
(Rathavin\u00ecta sutta)<\/strong><\/p>\n Nh\u01b0 v\u1ea7y t\u00f4i nghe.<\/p>\n M\u1ed9t th\u1eddi Th\u1ebf T\u00f4n \u1edf Rajagaha (V\u01b0\u01a1ng X\u00e1) t\u1ea1i Veluvana (Tr\u00fac L\u00e2m), Kalandakanivapa.<\/p>\n L\u00fac \u1ea5y m\u1ed9t s\u1ed1 \u0111\u00f4ng T\u1ef7-kheo ng\u01b0\u1eddi \u0111\u1ecba ph\u01b0\u01a1ng, sau khi an c\u01b0 m\u00f9a m\u01b0a t\u1ea1i \u0111\u1ecba ph\u01b0\u01a1ng xong, li\u1ec1n \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. Th\u1ebf T\u00f4n n\u00f3i v\u1edbi c\u00e1c T\u1ef7-kheo \u0111ang ng\u1ed3i m\u1ed9t b\u00ean:<\/p>\n — N\u00e0y c\u00e1c T\u1ef7-kheo, ai \u1edf t\u1ea1i \u0111\u1ecba ph\u01b0\u01a1ng \u0111\u01b0\u1ee3c c\u00e1c T\u1ef7-kheo \u0111\u1ed3ng ph\u1ea1m h\u1ea1nh c\u00f9ng m\u1ed9t \u0111\u1ecba ph\u01b0\u01a1ng t\u00e1n th\u00e1n nh\u01b0 sau: “T\u1ef1 m\u00ecnh thi\u1ec3u d\u1ee5c v\u00e0 gi\u1ea3ng v\u1ec1 thi\u1ec3u d\u1ee5c cho c\u00e1c T\u1ef7-kheo; t\u1ef1 m\u00ecnh tri t\u00fac v\u00e0 gi\u1ea3ng v\u1ec1 tri t\u00fac cho c\u00e1c T\u1ef7-kheo; t\u1ef1 m\u00ecnh \u0111\u1ed9c c\u01b0 v\u00e0 gi\u1ea3ng v\u1ec1 \u0111\u1ed9c c\u01b0 cho c\u00e1c T\u1ef7-kheo; t\u1ef1 m\u00ecnh kh\u00f4ng \u00f4 nhi\u1ec5m v\u00e0 gi\u1ea3ng v\u1ec1 kh\u00f4ng \u00f4 nhi\u1ec5m cho c\u00e1c T\u1ef7-kheo; t\u1ef1 m\u00ecnh tinh c\u1ea7n, tinh t\u1ea5n v\u00e0 gi\u1ea3ng v\u1ec1 tinh c\u1ea7n, tinh t\u1ea5n cho c\u00e1c T\u1ef7-kheo; t\u1ef1 m\u00ecnh th\u00e0nh t\u1ef1u gi\u1edbi h\u1ea1nh v\u00e0 gi\u1ea3ng v\u1ec1 th\u00e0nh t\u1ef1u gi\u1edbi h\u1ea1nh cho c\u00e1c T\u1ef7-kheo; t\u1ef1 m\u00ecnh th\u00e0nh t\u1ef1u Thi\u1ec1n \u0111\u1ecbnh v\u00e0 gi\u1ea3ng v\u1ec1 th\u00e0nh t\u1ef1u Thi\u1ec1n \u0111\u1ecbnh cho c\u00e1c T\u1ef7-kheo; t\u1ef1 m\u00ecnh th\u00e0nh t\u1ef1u tr\u00ed tu\u1ec7 v\u00e0 n\u00f3i v\u1ec1 th\u00e0nh t\u1ef1u tr\u00ed tu\u1ec7 cho c\u00e1c T\u1ef7-kheo; t\u1ef1 m\u00ecnh th\u00e0nh t\u1ef1u gi\u1ea3i tho\u00e1t v\u00e0 n\u00f3i v\u1ec1 th\u00e0nh t\u1ef1u gi\u1ea3i tho\u00e1t cho c\u00e1c T\u1ef7-kheo; t\u1ef1 m\u00ecnh th\u00e0nh t\u1ef1u gi\u1ea3i tho\u00e1t tri ki\u1ebfn v\u00e0 n\u00f3i v\u1ec1 th\u00e0nh t\u1ef1u gi\u1ea3i tho\u00e1t tri ki\u1ebfn cho c\u00e1c T\u1ef7-kheo; v\u1ecb gi\u00e1o gi\u1edbi, v\u1ecb khai th\u1ecb, v\u1ecb tr\u00ecnh b\u00e0y, v\u1ecb kh\u00edch l\u1ec7, v\u1ecb l\u00e0m cho ph\u1ea5n kh\u1edfi, v\u1ecb l\u00e0m cho c\u00e1c v\u1ecb \u0111\u1ed3ng ph\u1ea1m h\u1ea1nh hoan h\u1ef7?”.<\/p>\n — B\u1ea1ch Th\u1ebf T\u00f4n, T\u00f4n gi\u1ea3 Punna Mantaniputta l\u00e0 T\u1ef7-kheo \u0111\u1ecba ph\u01b0\u01a1ng \u0111\u01b0\u1ee3c c\u00e1c T\u1ef7-kheo \u0111\u1ed3ng ph\u1ea1m h\u1ea1nh c\u00f9ng m\u1ed9t \u0111\u1ecba ph\u01b0\u01a1ng t\u00e1n th\u00e1n nh\u01b0 sau: “T\u1ef1 m\u00ecnh thi\u1ec3u d\u1ee5c v\u00e0 n\u00f3i v\u1ec1 thi\u1ec3u d\u1ee5c cho c\u00e1c T\u1ef7-kheo… (nh\u01b0 tr\u00ean)… v\u1ecb l\u00e0m cho c\u00e1c v\u1ecb \u0111\u1ed3ng ph\u1ea1m h\u1ea1nh hoan h\u1ef7.”<\/p>\n L\u00fac b\u1ea5y gi\u1edd, T\u00f4n gi\u1ea3 Sariputta ng\u1ed3i c\u00e1ch Th\u1ebf T\u00f4n kh\u00f4ng xa. T\u00f4n gi\u1ea3 Sariputta suy ngh\u0129 nh\u01b0 sau: “H\u1ea1nh ph\u00fac thay T\u00f4n gi\u1ea3 Punna Mantaniputta! Ch\u01a1n h\u1ea1nh ph\u00fac thay T\u00f4n gi\u1ea3 Punna Mantaniputta! T\u00f4n gi\u1ea3 \u0111\u00e3 \u0111\u01b0\u1ee3c c\u00e1c v\u1ecb \u0111\u1ed3ng ph\u1ea1m h\u1ea1nh c\u00f3 tr\u00ed t\u00e1n th\u00e1n t\u1eebng \u0111i\u1ec3m m\u1ed9t tr\u01b0\u1edbc m\u1eb7t b\u1eadc \u00d0\u1ea1o S\u01b0, v\u00e0 \u0111\u01b0\u1ee3c b\u1eadc \u00d0\u1ea1o S\u01b0 ch\u1ea5p nh\u1eadn; c\u00f3 th\u1ec3 ch\u00fang ta s\u1ebd g\u1eb7p T\u00f4n gi\u1ea3 Punna Mantaniputta, t\u1ea1i m\u1ed9t ch\u1ed7 n\u00e0o, trong m\u1ed9t th\u1eddi gian n\u00e0o, c\u00f3 th\u1ec3 s\u1ebd c\u00f3 m\u1ed9t cu\u1ed9c \u0111\u00e0m lu\u1eadn v\u1edbi T\u00f4n gi\u1ea3.”<\/p>\n Th\u1ebf T\u00f4n tr\u00fa t\u1ea1i Rajagaha (V\u01b0\u01a1ng X\u00e1) l\u00e2u cho \u0111\u1ebfn khi v\u1eeba \u00fd, r\u1ed3i kh\u1edfi h\u00e0nh \u0111i Savatthi; Ng\u00e0i tu\u1ea7n t\u1ef1 \u0111i v\u00e0 \u0111\u1ebfn Savatthi. \u1ede \u0111\u00e2y, Th\u1ebf T\u00f4n tr\u00fa \u1edf Savatthi, t\u1ea1i Jetavana, v\u01b0\u1eddn \u00f4ng Anathapindika.<\/p>\n T\u00f4n gi\u1ea3 Punna Mantaniputta \u0111\u01b0\u1ee3c nghe: “Th\u1ebf T\u00f4n \u0111\u00e3 \u0111\u1ebfn Savatthi, tr\u00fa \u1edf Savatthi, t\u1ea1i Jetavana, v\u01b0\u1eddn \u00f4ng Anathapindika”. R\u1ed3i T\u00f4n gi\u1ea3 Punna Mantaniputta th\u00e2u d\u1ecdn l\u1ea1i s\u00e0ng t\u1ecda, c\u1ea7m y b\u00e1t, kh\u1edfi h\u00e0nh \u0111i Savatthi. T\u00f4n gi\u1ea3 tu\u1ea7n t\u1ef1 \u0111i \u0111\u1ebfn Savatthi, Jetavana, v\u01b0\u1eddn \u00f4ng Anathapindika, \u0111\u1ebfn ch\u1ed7 Th\u1ebf T\u00f4n \u1edf, sau khi \u0111\u1ebfn, \u0111\u1ea3nh l\u1ec5 Th\u1ebf T\u00f4n v\u00e0 ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean. Th\u1ebf T\u00f4n thuy\u1ebft ph\u00e1p cho T\u00f4n gi\u1ea3 Punna Mantaniputta \u0111ang ng\u1ed3i m\u1ed9t b\u00ean, kh\u00edch l\u1ec7, l\u00e0m cho ph\u1ea5n kh\u1edfi, l\u00e0m cho hoan h\u1ef7. T\u00f4n gi\u1ea3 Punna Mantaniputta, sau khi \u0111\u01b0\u1ee3c Th\u1ebf T\u00f4n thuy\u1ebft ph\u00e1p, kh\u00edch l\u1ec7, l\u00e0m cho ph\u1ea5n kh\u1edfi, l\u00e0m cho hoan h\u1ef7, hoan h\u1ef7 t\u00edn th\u1ecd l\u1eddi Th\u1ebf T\u00f4n d\u1ea1y, t\u1eeb ch\u1ed7 ng\u1ed3i \u0111\u1ee9ng d\u1eady, \u0111\u1ea3nh l\u1ec5 Th\u1ebf T\u00f4n, th\u00e2n ph\u00eda h\u1eefu h\u01b0\u1edbng v\u1ec1 Ng\u00e0i, t\u1eeb t\u1ea1 \u0111i Andhavana \u0111\u1ec3 ngh\u1ec9 tr\u01b0a.<\/p>\n R\u1ed3i m\u1ed9t T\u1ef7-kheo kh\u00e1c \u0111\u1ebfn ch\u1ed7 T\u00f4n gi\u1ea3 Sariputta \u1edf, sau khi \u0111\u1ebfn, th\u01b0a v\u1edbi T\u00f4n gi\u1ea3 Sariputta: “Hi\u1ec1n gi\u1ea3 Sariputta, Hi\u1ec1n gi\u1ea3 lu\u00f4n lu\u00f4n t\u00e1n d\u01b0\u01a1ng T\u1ef7-kheo Punna Mantaniputta; v\u1ecb n\u00e0y \u0111\u01b0\u1ee3c Th\u1ebf T\u00f4n thuy\u1ebft ph\u00e1p, kh\u00edch l\u1ec7, l\u00e0m cho ph\u1ea5n kh\u1edfi, l\u00e0m cho hoan h\u1ef7, hoan h\u1ef7 t\u00edn th\u1ecd l\u1eddi Th\u1ebf T\u00f4n d\u1ea1y t\u1eeb ch\u1ed7 ng\u1ed3i \u0111\u1ee9ng d\u1eady, \u0111\u1ea3nh l\u1ec5 Th\u1ebf T\u00f4n, th\u00e2n b\u00ean h\u1eefu h\u01b0\u1edbng v\u1ec1 Ng\u00e0i, t\u1eeb t\u1ea1 \u0111i \u0111\u1ebfn Andhavana \u0111\u1ec3 ngh\u1ec9 tr\u01b0a”.<\/p>\n R\u1ed3i T\u00f4n gi\u1ea3 Sariputta v\u1ed9i v\u00e3 \u0111em theo t\u1ecda c\u1ee5, \u0111i theo sau l\u01b0ng T\u00f4n gi\u1ea3 Punna Mantaniputta, \u0111\u1ea7u h\u01b0\u1edbng v\u1ec1 tr\u01b0\u1edbc m\u1eb7t (\u0111\u1ec3 theo d\u00f5i). R\u1ed3i T\u00f4n gi\u1ea3 Punna Mantaniputta \u0111i s\u00e2u v\u00e0o r\u1eebng Andhavana, v\u00e0 ng\u1ed3i ngh\u1ec9 tr\u01b0a d\u01b0\u1edbi m\u1ed9t g\u1ed1c c\u00e2y. T\u00f4n gi\u1ea3 Sariputta, sau khi \u0111i s\u00e2u v\u00e0o r\u1eebng Andhavana, ng\u1ed3i ngh\u1ec9 tr\u01b0a d\u01b0\u1edbi m\u1ed9t g\u1ed1c c\u00e2y.<\/p>\n R\u1ed3i v\u00e0o bu\u1ed5i chi\u1ec1u, T\u00f4n gi\u1ea3 Sariputta t\u1eeb Thi\u1ec1n \u0111\u1ecbnh \u0111\u1ed9c c\u01b0 \u0111\u1ee9ng d\u1eady, \u0111\u1ebfn t\u1ea1i ch\u1ed7 T\u00f4n gi\u1ea3 Punna Mantaniputta, sau khi \u0111\u1ebfn n\u00f3i l\u00ean v\u1edbi T\u00f4n gi\u1ea3 Punna Mantaniputta nh\u1eefng l\u1eddi ch\u00e0o \u0111\u00f3n, h\u1ecfi th\u0103m, x\u00e3 giao r\u1ed3i ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean. Ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean, T\u00f4n gi\u1ea3 Sariputta th\u01b0a v\u1edbi T\u00f4n gi\u1ea3 Punna Mantaniputta:<\/p>\n — Hi\u1ec1n gi\u1ea3, c\u00f3 ph\u1ea3i ch\u00fang ta s\u1ed1ng ph\u1ea1m h\u1ea1nh d\u01b0\u1edbi s\u1ef1 ch\u1ec9 d\u1ea1y c\u1ee7a Th\u1ebf T\u00f4n? — Hi\u1ec1n gi\u1ea3, c\u00f3 ph\u1ea3i s\u1ed1ng ph\u1ea1m h\u1ea1nh d\u01b0\u1edbi s\u1ef1 ch\u1ec9 d\u1ea1y c\u1ee7a Th\u1ebf T\u00f4n l\u00e0 v\u00ec m\u1ee5c \u0111\u00edch gi\u1edbi thanh t\u1ecbnh? — Hi\u1ec1n gi\u1ea3, c\u00f3 ph\u1ea3i s\u1ed1ng ph\u1ea1m h\u1ea1nh d\u01b0\u1edbi s\u1ef1 ch\u1ec9 d\u1ea1y c\u1ee7a Th\u1ebf T\u00f4n l\u00e0 v\u00ec m\u1ee5c \u0111\u00edch t\u00e2m thanh t\u1ecbnh? — Hi\u1ec1n gi\u1ea3, c\u00f3 ph\u1ea3i s\u1ed1ng ph\u1ea1m h\u1ea1nh d\u01b0\u1edbi s\u1ef1 ch\u1ec9 d\u1ea1y c\u1ee7a Th\u1ebf T\u00f4n l\u00e0 m\u1ee5c \u0111\u00edch ki\u1ebfn thanh t\u1ecbnh? — Hi\u1ec1n gi\u1ea3, c\u00f3 ph\u1ea3i s\u1ed1ng ph\u1ea1m h\u1ea1nh d\u01b0\u1edbi s\u1ef1 ch\u1ec9 d\u1ea1y c\u1ee7a Th\u1ebf T\u00f4n l\u00e0 v\u00ec m\u1ee5c \u0111\u00edch \u0111o\u1ea1n nghi thanh t\u1ecbnh? — Hi\u1ec1n gi\u1ea3, c\u00f3 ph\u1ea3i s\u1ed1ng ph\u1ea1m h\u1ea1nh d\u01b0\u1edbi s\u1ef1 ch\u1ec9 d\u1ea1y c\u1ee7a Th\u1ebf T\u00f4n l\u00e0 v\u00ec m\u1ee5c \u0111\u00edch \u0111\u1ea1o phi \u0111\u1ea1o tri ki\u1ebfn thanh t\u1ecbnh? — Hi\u1ec1n gi\u1ea3, c\u00f3 ph\u1ea3i s\u1ed1ng ph\u1ea1m h\u1ea1nh d\u01b0\u1edbi s\u1ef1 ch\u1ec9 d\u1ea1y c\u1ee7a Th\u1ebf T\u00f4n l\u00e0 v\u00ec m\u1ee5c \u0111\u00edch \u0111\u1ea1o tri ki\u1ebfn thanh t\u1ecbnh? — Hi\u1ec1n gi\u1ea3, c\u00f3 ph\u1ea3i s\u1ed1ng ph\u1ea1m h\u1ea1nh d\u01b0\u1edbi s\u1ef1 ch\u1ec9 d\u1ea1y c\u1ee7a Th\u1ebf T\u00f4n l\u00e0 v\u00ec m\u1ee5c \u0111\u00edch tri ki\u1ebfn thanh t\u1ecbnh? — Hi\u1ec1n gi\u1ea3, khi h\u1ecfi “c\u00f3 ph\u1ea3i s\u1ed1ng ph\u1ea1m h\u1ea1nh d\u01b0\u1edbi s\u1ef1 ch\u1ec9 d\u1ea1y c\u1ee7a Th\u1ebf T\u00f4n l\u00e0 v\u00ec m\u1ee5c \u0111\u00edch gi\u1edbi thanh t\u1ecbnh?”, Hi\u1ec1n gi\u1ea3 tr\u1ea3 l\u1eddi “Kh\u00f4ng ph\u1ea3i v\u1eady”. Khi h\u1ecfi … t\u00e2m thanh t\u1ecbnh? … ki\u1ebfn thanh t\u1ecbnh?… \u0111o\u1ea1n nghi thanh t\u1ecbnh? … \u0111\u1ea1o phi \u0111\u1ea1o tri ki\u1ebfn thanh t\u1ecbnh? … \u0111\u1ea1o tri ki\u1ebfn thanh t\u1ecbnh? … Khi h\u1ecfi “c\u00f3 ph\u1ea3i s\u1ed1ng ph\u1ea1m h\u1ea1nh d\u01b0\u1edbi s\u1ef1 ch\u1ec9 d\u1ea1y c\u1ee7a Th\u1ebf T\u00f4n l\u00e0 v\u00ec m\u1ee5c \u0111\u00edch tri ki\u1ebfn thanh t\u1ecbnh?”, Hi\u1ec1n gi\u1ea3 tr\u1ea3 l\u1eddi “Kh\u00f4ng ph\u1ea3i v\u1eady”. Nh\u01b0 v\u1eady, Hi\u1ec1n gi\u1ea3, v\u1edbi m\u1ee5c \u0111\u00edch g\u00ec, s\u1ed1ng ph\u1ea1m h\u1ea1nh d\u01b0\u1edbi s\u1ef1 ch\u1ec9 d\u1ea1y c\u1ee7a Th\u1ebf T\u00f4n?<\/p>\n — Hi\u1ec1n gi\u1ea3, v\u1edbi m\u1ee5c \u0111\u00edch v\u00f4 th\u1ee7 tr\u01b0\u1edbc B\u00e1t-ni\u1ebft-b\u00e0n, n\u00ean s\u1ed1ng ph\u1ea1m h\u1ea1nh d\u01b0\u1edbi s\u1ef1 ch\u1ec9 d\u1ea1y c\u1ee7a Th\u1ebf T\u00f4n.<\/p>\n — Hi\u1ec1n gi\u1ea3, c\u00f3 ph\u1ea3i gi\u1edbi thanh t\u1ecbnh l\u00e0 v\u00f4 th\u1ee7 tr\u01b0\u1edbc B\u00e1t-ni\u1ebft-b\u00e0n? — Hi\u1ec1n gi\u1ea3, c\u00f3 ph\u1ea3i t\u00e2m thanh t\u1ecbnh l\u00e0 v\u00f4 th\u1ee7 tr\u01b0\u1edbc B\u00e1t-ni\u1ebft-b\u00e0n? — Hi\u1ec1n gi\u1ea3, c\u00f3 ph\u1ea3i ki\u1ebfn thanh t\u1ecbnh l\u00e0 v\u00f4 th\u1ee7 tr\u01b0\u1edbc B\u00e1t-ni\u1ebft-b\u00e0n? — Hi\u1ec1n gi\u1ea3, c\u00f3 ph\u1ea3i \u0111o\u1ea1n nghi thanh t\u1ecbnh l\u00e0 v\u00f4 th\u1ee7 tr\u01b0\u1edbc B\u00e1t-ni\u1ebft-b\u00e0n? — Hi\u1ec1n gi\u1ea3, c\u00f3 ph\u1ea3i \u0111\u1ea1o phi \u0111\u1ea1o tri ki\u1ebfn thanh t\u1ecbnh l\u00e0 v\u00f4 th\u1ee7 tr\u01b0\u1edbc B\u00e1t-ni\u1ebft-b\u00e0n? — Hi\u1ec1n gi\u1ea3, c\u00f3 ph\u1ea3i \u0111\u1ea1o tri ki\u1ebfn thanh t\u1ecbnh l\u00e0 v\u00f4 th\u1ee7 tr\u01b0\u1edbc B\u00e1t-ni\u1ebft-b\u00e0n? — Hi\u1ec1n gi\u1ea3, c\u00f3 ph\u1ea3i tri ki\u1ebfn thanh t\u1ecbnh l\u00e0 v\u00f4 th\u1ee7 tr\u01b0\u1edbc B\u00e1t-ni\u1ebft-b\u00e0n? — Hi\u1ec1n gi\u1ea3, c\u00f3 ph\u1ea3i c\u00e1i g\u00ec ngo\u00e0i c\u00e1c ph\u00e1p n\u00e0y l\u00e0 v\u00f4 th\u1ee7 tr\u01b0\u1edbc B\u00e1t-ni\u1ebft-b\u00e0n? — Hi\u1ec1n gi\u1ea3, khi h\u1ecfi “c\u00f3 ph\u1ea3i gi\u1edbi thanh t\u1ecbnh l\u00e0 v\u00f4 th\u1ee7 tr\u01b0\u1edbc B\u00e1t-ni\u1ebft-b\u00e0n?”, Hi\u1ec1n gi\u1ea3 tr\u1ea3 l\u1eddi: “Kh\u00f4ng ph\u1ea3i v\u1eady. Khi h\u1ecfi “c\u00f3 ph\u1ea3i t\u00e2m thanh t\u1ecbnh …? … c\u00f3 ph\u1ea3i ki\u1ebfn thanh t\u1ecbnh …? … c\u00f3 ph\u1ea3i \u0111o\u1ea1n nghi thanh t\u1ecbnh …? … c\u00f3 ph\u1ea3i \u0111\u1ea1o phi \u0111\u1ea1o tri ki\u1ebfn thanh t\u1ecbnh …? … c\u00f3 ph\u1ea3i \u0111\u1ea1o tri ki\u1ebfn thanh t\u1ecbnh l\u00e0 …? … c\u00f3 ph\u1ea3i tri ki\u1ebfn thanh t\u1ecbnh …? … c\u00f3 ph\u1ea3i c\u00e1i g\u00ec ngo\u00e0i c\u00e1c ph\u00e1p n\u00e0y l\u00e0 v\u00f4 th\u1ee7 tr\u01b0\u1edbc B\u00e1t-ni\u1ebft-b\u00e0n?”, Hi\u1ec1n gi\u1ea3 tr\u1ea3 l\u1eddi: “Kh\u00f4ng ph\u1ea3i v\u1eady.” Hi\u1ec1n gi\u1ea3, v\u1eady \u00fd ngh\u0129a l\u1eddi n\u00f3i n\u00e0y c\u1ea7n ph\u1ea3i \u0111\u01b0\u1ee3c hi\u1ec3u nh\u01b0 th\u1ebf n\u00e0o?<\/p>\n — Hi\u1ec1n gi\u1ea3, n\u1ebfu Th\u1ebf T\u00f4n tuy\u00ean b\u1ed1 gi\u1edbi thanh t\u1ecbnh l\u00e0 v\u00f4 th\u1ee7 tr\u01b0\u1edbc B\u00e1t-ni\u1ebft-b\u00e0n th\u00ec Ng\u00e0i c\u0169ng tuy\u00ean b\u1ed1 v\u00f4 th\u1ee7 tr\u01b0\u1edbc B\u00e1t-ni\u1ebft-b\u00e0n l\u00e0 \u0111\u1ed3ng \u0111\u1eb3ng v\u1edbi h\u1eefu th\u1ee7 tr\u01b0\u1edbc B\u00e1t-ni\u1ebft-b\u00e0n. Hi\u1ec1n gi\u1ea3, n\u1ebfu Th\u1ebf T\u00f4n tuy\u00ean b\u1ed1 t\u00e2m thanh t\u1ecbnh… Hi\u1ec1n gi\u1ea3, n\u1ebfu Th\u1ebf T\u00f4n tuy\u00ean b\u1ed1 ki\u1ebfn thanh t\u1ecbnh… Hi\u1ec1n gi\u1ea3, n\u1ebfu Th\u1ebf T\u00f4n tuy\u00ean b\u1ed1 \u0111o\u1ea1n nghi thanh t\u1ecbnh… Hi\u1ec1n gi\u1ea3, n\u1ebfu Th\u1ebf T\u00f4n tuy\u00ean b\u1ed1 \u0111\u1ea1o phi \u0111\u1ea1o tri ki\u1ebfn thanh t\u1ecbnh… Hi\u1ec1n gi\u1ea3, n\u1ebfu Th\u1ebf T\u00f4n tuy\u00ean b\u1ed1 \u0111\u1ea1o tri ki\u1ebfn thanh t\u1ecbnh… Hi\u1ec1n gi\u1ea3, n\u1ebfu Th\u1ebf T\u00f4n tuy\u00ean b\u1ed1 tri ki\u1ebfn thanh t\u1ecbnh l\u00e0 v\u00f4 th\u1ee7 tr\u01b0\u1edbc B\u00e1t-ni\u1ebft-b\u00e0n th\u00ec Ng\u00e0i c\u0169ng tuy\u00ean b\u1ed1 v\u00f4 th\u1ee7 tr\u01b0\u1edbc B\u00e1t-ni\u1ebft-b\u00e0n l\u00e0 \u0111\u1ed3ng \u0111\u1eb3ng v\u1edbi h\u1eefu th\u1ee7 tr\u01b0\u1edbc B\u00e1t-ni\u1ebft-b\u00e0n. Hi\u1ec1n gi\u1ea3, v\u00e0 n\u1ebfu Th\u1ebf T\u00f4n tuy\u00ean b\u1ed1 c\u00e1i g\u00ec ngo\u00e0i c\u00e1c ph\u00e1p \u1ea5y l\u00e0 v\u00f4 th\u1ee7 tr\u01b0\u1edbc B\u00e1t-ni\u1ebft-b\u00e0n, th\u00ec k\u1ebb ph\u00e0m phu c\u00f3 th\u1ec3 B\u00e1t-ni\u1ebft-b\u00e0n, v\u00ec n\u00e0y Hi\u1ec1n gi\u1ea3, ph\u00e0m phu l\u00e0 ngo\u00e0i c\u00e1c ph\u00e1p \u1ea5y.<\/p>\n Hi\u1ec1n gi\u1ea3, t\u00f4i s\u1ebd cho Hi\u1ec1n gi\u1ea3 m\u1ed9t v\u00ed d\u1ee5, \u1edf \u0111\u00e2y, m\u1ed9t s\u1ed1 k\u1ebb c\u00f3 tr\u00ed, nh\u1edd v\u00ed d\u1ee5 \u0111\u1ec3 hi\u1ec3u \u00fd ngh\u0129a c\u1ee7a l\u1eddi n\u00f3i. Hi\u1ec1n gi\u1ea3, nh\u01b0 vua Pasenadi x\u1ee9 Kosala trong khi \u1edf t\u1ea1i Savatthi, c\u00f3 c\u00f4ng vi\u1ec7c kh\u1ea9n c\u1ea5p kh\u1edfi l\u00ean \u1edf Saketa, v\u00e0 b\u1ea3y tr\u1ea1m xe \u0111\u01b0\u1ee3c s\u1eafp \u0111\u1eb7t cho vua gi\u1eefa Savatthi v\u00e0 Saketa. Hi\u1ec1n gi\u1ea3, r\u1ed3i vua Pasenadi x\u1ee9 Kosala, t\u1eeb c\u1eeda n\u1ed9i th\u00e0nh ra kh\u1ecfi Savatthi, leo l\u00ean tr\u1ea1m xe th\u1ee9 nh\u1ea5t, v\u00e0 nh\u1edd tr\u1ea1m th\u1ee9 nh\u1ea5t \u0111\u1ebfn \u0111\u01b0\u1ee3c tr\u1ea1m xe th\u1ee9 hai; t\u1eeb b\u1ecf tr\u1ea1m xe th\u1ee9 nh\u1ea5t, leo l\u00ean tr\u1ea1m xe th\u1ee9 hai, nh\u1edd tr\u1ea1m xe th\u1ee9 hai \u0111\u1ebfn \u0111\u01b0\u1ee3c tr\u1ea1m xe th\u1ee9 ba; t\u1eeb b\u1ecf tr\u1ea1m xe th\u1ee9 hai… \u0111\u1ebfn \u0111\u01b0\u1ee3c tr\u1ea1m xe th\u1ee9 t\u01b0; t\u1eeb b\u1ecf tr\u1ea1m xe th\u1ee9 ba… \u0111\u1ebfn \u0111\u01b0\u1ee3c tr\u1ea1m xe th\u1ee9 n\u0103m, t\u1eeb b\u1ecf tr\u1ea1m xe th\u1ee9 t\u01b0, leo l\u00ean tr\u1ea1m xe th\u1ee9 n\u0103m, nh\u1edd tr\u1ea1m xe th\u1ee9 n\u0103m \u0111\u1ebfn \u0111\u01b0\u1ee3c tr\u1ea1m xe th\u1ee9 s\u00e1u; t\u1eeb b\u1ecf tr\u1ea1m th\u1ee9 n\u0103m, leo l\u00ean tr\u1ea1m xe th\u1ee9 s\u00e1u, nh\u1edd tr\u1ea1m xe th\u1ee9 s\u00e1u, \u0111\u1ebfn \u0111\u01b0\u1ee3c tr\u1ea1m xe th\u1ee9 b\u1ea3y; t\u1eeb b\u1ecf tr\u1ea1m xe th\u1ee9 s\u00e1u, leo l\u00ean tr\u1ea1m xe th\u1ee9 b\u1ea3y, nh\u1edd tr\u1ea1m xe th\u1ee9 b\u1ea3y \u0111\u1ebfn \u0111\u01b0\u1ee3c Saketa, t\u1ea1i c\u1eeda n\u1ed9i th\u00e0nh. Khi vua \u0111\u1ebfn t\u1ea1i c\u1eeda n\u1ed9i th\u00e0nh, c\u00e1c b\u1ed9 tr\u01b0\u1edfng c\u1eadn th\u1ea7n, c\u00e1c th\u00e2n th\u00edch c\u00f9ng huy\u1ebft th\u1ed1ng h\u1ecfi nh\u01b0 sau:”– T\u00e2u \u00d0\u1ea1i v\u01b0\u01a1ng c\u00f3 ph\u1ea3i v\u1edbi tr\u1ea1m xe n\u00e0y, B\u1ec7 h\u1ea1 \u0111i t\u1eeb Savatthi \u0111\u1ebfn Saketa t\u1ea1i c\u1eeda n\u1ed9i th\u00e0nh?” Hi\u1ec1n gi\u1ea3, vua Pasenadi n\u01b0\u1edbc Kosala ph\u1ea3i tr\u1ea3 l\u1eddi nh\u01b0 th\u1ebf n\u00e0o m\u1edbi g\u1ecdi l\u00e0 tr\u1ea3 l\u1eddi \u0111\u00fang \u0111\u1eafn?<\/p>\n — Hi\u1ec1n gi\u1ea3, vua Pasenadi n\u01b0\u1edbc Kosala ph\u1ea3i tr\u1ea3 l\u1eddi nh\u01b0 th\u1ebf n\u00e0y m\u1edbi tr\u1ea3 l\u1eddi \u0111\u00fang \u0111\u1eafn: “– \u1ede \u0111\u00e2y, trong khi ta \u1edf Savatthi, c\u00f3 c\u00f4ng vi\u1ec7c kh\u1ea9n c\u1ea5p kh\u1edfi l\u00ean \u1edf Saketa, v\u00e0 b\u1ea3y tr\u1ea1m xe \u0111\u01b0\u1ee3c s\u1eafp \u0111\u1eb7t cho ta, gi\u1eefa Savatthi v\u00e0 Saketa. Ta t\u1eeb c\u1eeda n\u1ed9i th\u00e0nh ra kh\u1ecfi Savatthi, leo l\u00ean tr\u1ea1m xe th\u1ee9 nh\u1ea5t, v\u00e0 nh\u1edd tr\u1ea1m xe th\u1ee9 nh\u1ea5t, ta \u0111\u1ebfn \u0111\u01b0\u1ee3c tr\u1ea1m xe th\u1ee9 hai; t\u1eeb b\u1ecf tr\u1ea1m xe th\u1ee9 nh\u1ea5t, ta leo l\u00ean tr\u1ea1m xe th\u1ee9 hai; v\u00e0 nh\u1edd tr\u1ea1m xe th\u1ee9 hai, ta \u0111\u1ebfn \u0111\u01b0\u1ee3c tr\u1ea1m xe th\u1ee9 ba; t\u1eeb b\u1ecf tr\u1ea1m xe th\u1ee9 hai… \u0111\u1ebfn \u0111\u01b0\u1ee3c tr\u1ea1m xe th\u1ee9 t\u01b0; t\u1eeb b\u1ecf tr\u1ea1m xe th\u1ee9 ba… \u0111\u1ebfn \u0111\u01b0\u1ee3c tr\u1ea1m xe th\u1ee9 n\u0103m; t\u1eeb b\u1ecf tr\u1ea1m xe th\u1ee9 t\u01b0… \u0111\u1ebfn \u0111\u01b0\u1ee3c tr\u1ea1m xe th\u1ee9 s\u00e1u; t\u1eeb b\u1ecf tr\u1ea1m xe th\u1ee9 n\u0103m, leo l\u00ean tr\u1ea1m xe th\u1ee9 s\u00e1u, nh\u1edd tr\u1ea1m xe th\u1ee9 s\u00e1u, \u0111\u1ebfn \u0111\u01b0\u1ee3c tr\u1ea1m xe th\u1ee9 b\u1ea3y; t\u1eeb b\u1ecf tr\u1ea1m xe th\u1ee9 s\u00e1u… leo l\u00ean tr\u1ea1m xe th\u1ee9 b\u1ea3y, nh\u1edd tr\u1ea1m xe th\u1ee9 b\u1ea3y, Ta \u0111\u1ebfn \u0111\u01b0\u1ee3c Saketa, t\u1ea1i c\u1eeda n\u1ed9i th\u00e0nh”. Hi\u1ec1n gi\u1ea3, vua Pasenadi n\u01b0\u1edbc Kosala tr\u1ea3 l\u1eddi nh\u01b0 v\u1eady m\u1edbi tr\u1ea3 l\u1eddi m\u1ed9t c\u00e1ch \u0111\u00fang \u0111\u1eafn.<\/p>\n — C\u0169ng v\u1eady, n\u00e0y Hi\u1ec1n gi\u1ea3, gi\u1edbi thanh t\u1ecbnh ch\u1ec9 c\u00f3 m\u1ee5c \u0111\u00edch (\u0111\u1ea1t cho \u0111\u01b0\u1ee3c) t\u00e2m thanh t\u1ecbnh; t\u00e2m thanh t\u1ecbnh ch\u1ec9 c\u00f3 m\u1ee5c \u0111\u00edch (\u0111\u1ea1t cho \u0111\u01b0\u1ee3c) ki\u1ebfn thanh t\u1ecbnh; ki\u1ebfn thanh t\u1ecbnh ch\u1ec9 c\u00f3 m\u1ee5c \u0111\u00edch (\u0111\u1ea1t cho \u0111\u01b0\u1ee3c) \u0111o\u1ea1n nghi thanh t\u1ecbnh; \u0111o\u1ea1n nghi thanh t\u1ecbnh ch\u1ec9 c\u00f3 m\u1ee5c \u0111\u00edch (\u0111\u1ea1t cho \u0111\u01b0\u1ee3c) \u0111\u1ea1o phi \u0111\u1ea1o tri ki\u1ebfn thanh t\u1ecbnh; \u0111\u1ea1o phi \u0111\u1ea1o tri ki\u1ebfn thanh t\u1ecbnh ch\u1ec9 c\u00f3 m\u1ee5c \u0111\u00edch (\u0111\u1ea1t cho \u0111\u01b0\u1ee3c) \u0111\u1ea1o tri ki\u1ebfn thanh t\u1ecbnh; \u0111\u1ea1o tri ki\u1ebfn thanh t\u1ecbnh ch\u1ec9 c\u00f3 m\u1ee5c \u0111\u00edch (\u0111\u1ea1t cho \u0111\u01b0\u1ee3c) tri ki\u1ebfn thanh t\u1ecbnh; tri ki\u1ebfn thanh t\u1ecbnh ch\u1ec9 c\u00f3 m\u1ee5c \u0111\u00edch (\u0111\u1ea1t cho \u0111\u01b0\u1ee3c) v\u00f4 th\u1ee7 tr\u01b0\u1edbc B\u00e1t-ni\u1ebft-b\u00e0n. N\u00e0y Hi\u1ec1n gi\u1ea3, s\u1ed1ng ph\u1ea1m h\u1ea1nh d\u01b0\u1edbi s\u1ef1 ch\u1ec9 d\u1eabn c\u1ee7a Th\u1ebf T\u00f4n l\u00e0 v\u1edbi m\u1ee5c \u0111\u00edch v\u00f4 th\u1ee7 tr\u01b0\u1edbc B\u00e1t-ni\u1ebft-b\u00e0n.<\/p>\n Khi \u0111\u01b0\u1ee3c n\u00f3i v\u1eady, T\u00f4n gi\u1ea3 Sariputta n\u00f3i v\u1edbi T\u00f4n gi\u1ea3 Punna Mantaniputta:<\/p>\n — T\u00f4n gi\u1ea3 t\u00ean l\u00e0 g\u00ec? V\u00e0 c\u00e1c v\u1ecb \u0111\u1ed3ng ph\u1ea1m h\u1ea1nh bi\u1ebft T\u00f4n gi\u1ea3 nh\u01b0 th\u1ebf n\u00e0o?<\/p>\n — Hi\u1ec1n gi\u1ea3, t\u00ean t\u00f4i l\u00e0 Punna v\u00e0 c\u00e1c v\u1ecb \u0111\u1ed3ng ph\u1ea1m h\u1ea1nh bi\u1ebft t\u00f4i l\u00e0 Mantaniputta.<\/p>\n — Th\u1eadt hy h\u1eefu thay, Hi\u1ec1n gi\u1ea3! Th\u1eadt k\u1ef3 di\u1ec7u thay, Hi\u1ec1n gi\u1ea3! Nh\u1eefng c\u00e2u h\u1ecfi s\u00e2u k\u00edn \u0111\u00e3 \u0111\u01b0\u1ee3c tr\u1ea3 l\u1eddi t\u1eebng \u0111i\u1ec3m m\u1ed9t b\u1edfi m\u1ed9t \u0111\u1ec7 t\u1eed nghe nhi\u1ec1u, \u0111\u00e3 bi\u1ebft r\u00f5 gi\u00e1o l\u00fd c\u1ee7a b\u1eadc \u00d0\u1ea1o S\u01b0, v\u00e0 v\u1ecb \u0111\u1ec7 t\u1eed \u1ea5y l\u00e0 T\u00f4n gi\u1ea3 Punna Mantaniputta. Th\u1eadt h\u1ea1nh ph\u00fac thay cho c\u00e1c v\u1ecb \u0111\u1ed3ng ph\u1ea1m h\u1ea1nh! Th\u1eadt ch\u01a1n h\u1ea1nh ph\u00fac thay cho c\u00e1c v\u1ecb \u0111\u1ed3ng ph\u1ea1m h\u1ea1nh \u0111\u01b0\u1ee3c th\u0103m vi\u1ebfng, \u0111\u01b0\u1ee3c th\u00e2n c\u1eadn T\u00f4n gi\u1ea3 Punna Mantaniputta! N\u1ebfu c\u00e1c v\u1ecb \u0111\u1ed3ng ph\u1ea1m h\u1ea1nh \u0111\u1ed9i T\u00f4n gi\u1ea3 Punna Mantaniputta tr\u00ean \u0111\u1ea7u v\u1edbi m\u1ed9t cu\u1ed9n v\u1ea3i l\u00e0m kh\u0103n \u0111\u1ec3 \u0111\u01b0\u1ee3c th\u0103m vi\u1ebfng, \u0111\u1ec3 \u0111\u01b0\u1ee3c th\u00e2n c\u1eadn, th\u00ec th\u1eadt l\u00e0 h\u1ea1nh ph\u00fac cho c\u00e1c v\u1ecb \u1ea5y, th\u1eadt l\u00e0 ch\u01a1n h\u1ea1nh ph\u00fac cho c\u00e1c v\u1ecb \u1ea5y! Th\u1eadt h\u1ea1nh ph\u00fac cho ch\u00fang t\u00f4i, th\u1eadt ch\u01a1n h\u1ea1nh ph\u00fac cho ch\u00fang t\u00f4i \u0111\u01b0\u1ee3c th\u0103m vi\u1ebfng, \u0111\u01b0\u1ee3c th\u00e2n c\u1eadn T\u00f4n gi\u1ea3 Punna Mantaniputta!<\/p>\n Khi \u0111\u01b0\u1ee3c n\u00f3i v\u1eady, T\u00f4n gi\u1ea3 Punna Mantaniputta n\u00f3i v\u1edbi T\u00f4n gi\u1ea3 Sariputta:<\/p>\n — T\u00f4n gi\u1ea3 t\u00ean l\u00e0 g\u00ec, v\u00e0 c\u00e1c v\u1ecb \u0111\u1ed3ng ph\u1ea1m h\u1ea1nh bi\u1ebft T\u00f4n gi\u1ea3 nh\u01b0 th\u1ebf n\u00e0o?<\/p>\n — Hi\u1ec1n gi\u1ea3, t\u00f4i t\u00ean l\u00e0 Upatissa, v\u00e0 c\u00e1c v\u1ecb \u0111\u1ed3ng ph\u1ea1m h\u1ea1nh bi\u1ebft t\u00f4i l\u00e0 Sariputta.<\/p>\n — T\u00f4i \u0111ang lu\u1eadn b\u00e0n v\u1edbi b\u1eadc \u0111\u1ec7 t\u1eed \u0111\u01b0\u1ee3c xem l\u00e0 ngang h\u00e0ng v\u1edbi b\u1eadc \u00d0\u1ea1o S\u01b0 m\u00e0 kh\u00f4ng \u0111\u01b0\u1ee3c bi\u1ebft l\u00e0 T\u00f4n gi\u1ea3 Sariputta. N\u1ebfu ch\u00fang t\u00f4i \u0111\u01b0\u1ee3c bi\u1ebft l\u00e0 T\u00f4n gi\u1ea3 Sariputta, th\u00ec ch\u00fang t\u00f4i \u0111\u00e3 kh\u00f4ng n\u00f3i nhi\u1ec1u nh\u01b0 v\u1eady. Th\u1eadt hy h\u1eefu thay, Hi\u1ec1n gi\u1ea3! Th\u1eadt k\u1ef3 di\u1ec7u thay, Hi\u1ec1n gi\u1ea3! Nh\u1eefng c\u00e2u h\u1ecfi s\u00e2u k\u00edn \u0111\u00e3 \u0111\u01b0\u1ee3c tr\u1ea3 l\u1eddi t\u1eebng \u0111i\u1ec3m m\u1ed9t, b\u1edfi m\u1ed9t \u0111\u1ec7 t\u1eed nghe nhi\u1ec1u, \u0111\u00e3 bi\u1ebft r\u00f5 gi\u00e1o l\u00fd c\u1ee7a b\u1eadc \u00d0\u1ea1o S\u01b0. V\u00e0 v\u1ecb \u0111\u1ec7 t\u1eed \u1ea5y l\u00e0 T\u00f4n gi\u1ea3 Sariputta. Th\u1eadt h\u1ea1nh ph\u00fac thay cho c\u00e1c v\u1ecb \u0111\u1ed3ng ph\u1ea1m h\u1ea1nh! Th\u1eadt ch\u01a1n h\u1ea1nh ph\u00fac thay cho c\u00e1c v\u1ecb \u0111\u1ed3ng ph\u1ea1m h\u1ea1nh… \u0111\u01b0\u1ee3c th\u0103m vi\u1ebfng, \u0111\u01b0\u1ee3c th\u00e2n c\u1eadn T\u00f4n gi\u1ea3 Sariputta! N\u1ebfu c\u00e1c v\u1ecb \u0111\u1ed3ng ph\u1ea1m h\u1ea1nh \u0111\u1ed9i T\u00f4n gi\u1ea3 Sariputta tr\u00ean \u0111\u1ea7u v\u1edbi m\u1ed9t cu\u1ed9n v\u1ea3i l\u00e0m kh\u0103n \u0111\u1ec3 \u0111\u01b0\u1ee3c th\u0103m vi\u1ebfng, \u0111\u01b0\u1ee3c th\u00e2n c\u1eadn, th\u00ec th\u1eadt h\u1ea1nh ph\u00fac cho c\u00e1c v\u1ecb \u1ea5y, th\u1eadt ch\u01a1n h\u1ea1nh ph\u00fac cho c\u00e1c v\u1ecb \u1ea5y! Th\u1eadt h\u1ea1nh ph\u00fac cho ch\u00fang t\u00f4i, th\u1eadt ch\u01a1n h\u1ea1nh ph\u00fac cho ch\u00fang t\u00f4i \u0111\u01b0\u1ee3c th\u0103m vi\u1ebfng, \u0111\u01b0\u1ee3c th\u00e2n c\u1eadn T\u00f4n gi\u1ea3 Sariputta!<\/p>\n Nh\u01b0 v\u1eady, hai b\u1eadc cao \u0111\u1ee9c \u1ea5y c\u00f9ng nhau thi\u1ec7n thuy\u1ebft, c\u00f9ng nhau t\u00f9y h\u1ef7.<\/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 Ratha-vinita Sutta<\/strong><\/p>\n Relay Chariots<\/strong><\/p>\n Translated 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 near Rajagaha in the Bamboo Grove, the Squirrels’ Sanctuary. Then a number of monks from the [Blessed One’s] native land, having completed the Rains Retreat in the native land, went to the Blessed One and, on arrival, having bowed down to him, sat to one side.<\/p>\n As they were sitting there, the Blessed One said to them, “Monks, whom in our native land do the native-land monks — his companions in the holy life — esteem in this way: ‘Having few wants himself, he gives talks to the monks on fewness of wants. Contented himself, he gives talks to the monks on contentment. Secluded himself, he gives talks to the monks on seclusion. Unentangled himself, he gives talks to the monks on non-entanglement. Having aroused persistence in himself, he gives talks to the monks on arousing persistence. Consummate in his own virtue, he gives talks to the monks on becoming consummate in virtue. Consummate in his own concentration, he gives talks to the monks on becoming consummate in concentration. Consummate in his own discernment, he gives talks to the monks on becoming consummate in discernment. Consummate in his own release, he gives talks to the monks on becoming consummate in release. Consummate in his own knowledge and vision of release, he gives talks to the monks on becoming consummate in the knowledge and vision of release.[1] He is one who exhorts, informs, instructs, urges, rouses, and encourages his companions in the holy life.'”<\/p>\n “Lord, the monk named Punna Mantaniputta (Mantani’s son) is esteemed by the native-land monks — his companions in the holy life — in this way: ‘Having few wants himself, he gives talks to the monks on fewness of wants. Contented himself, he gives talks to the monks on contentment. Secluded himself, he gives talks to the monks on seclusion. Unentangled himself, he gives talks to the monks on non-entanglement. Having aroused persistence in himself, he gives talks to the monks on arousing persistence. Consummate in his own virtue, he gives talks to the monks on becoming consummate in virtue. Consummate in his own concentration, he gives talks to the monks on becoming consummate in concentration. Consummate in his own discernment, he gives talks to the monks on becoming consummate in discernment. Consummate in his own release, he gives talks to the monks on becoming consummate in release. Consummate in his own knowledge and vision of release, he gives talks to the monks on becoming consummate in the knowledge and vision of release. He is one who exhorts, informs, instructs, urges, rouses, and encourages his companions in the holy life.'”<\/p>\n Now at that time Ven. Sariputta was sitting not far from the Blessed One. The thought occurred to him: “It’s a gain, a great gain for Ven. Punna Mantaniputta that his knowledgeable companions in the holy life speak his praise point by point in the presence of the Teacher, and that the Teacher seconds that praise. Maybe sometime or other I, too, will go to meet with Ven. Punna Mantaniputta; maybe I’ll have some conversation with him.”<\/p>\n Then the Blessed One, having stayed at Rajagaha as long as he liked, set out wandering to Savatthi. Wandering by stages, he arrived there and stayed in Jeta’s Grove, Anathapindika’s monastery. Ven. Punna Mantaniputta heard, “The Blessed One has arrived at Savatthi and is staying near Savatthi in Jeta’s Grove, Anathapindika’s monastery.” Setting his lodgings in order and taking his robes and bowl, he set out wandering to Savatthi. Wandering by stages, he went to where the Blessed One was staying in Jeta’s Grove, Anathapindika’s monastery. On arrival, having bowed down to the Blessed One, he sat to one side. As he was sitting there, the Blessed One instructed, urged, roused, and encouraged him with a Dhamma talk. Then Ven. Punna — instructed, urged, roused, and encouraged with the Blessed One’s Dhamma talk; delighting and approving of the Blessed One’s words — got up from his seat, bowed down to the Blessed One, circumambulated him, and went to the Grove of the Blind for the day’s abiding.<\/p>\n Then a certain monk went to Ven. Sariputta and, on arrival, said to him: “Friend Sariputta, the monk named Punna Mantaniputta whom you have so often praised — instructed, urged, roused, and encouraged with the Blessed One’s Dhamma talk; delighting and approving of the Blessed One’s words — has gotten up from his seat, bowed down to the Blessed One, circumambulated him, and has gone to the Grove of the Blind for the day’s abiding.” So Ven. Sariputta quickly picked up a sitting cloth and followed right behind Ven. Punna, keeping his head in sight. Ven. Punna plunged into the Grove of the Blind and sat down in the shade of a tree for the day’s abiding. Ven. Sariputta also plunged into the Grove of the Blind and sat down in the shade of a tree for the day’s abiding.<\/p>\n Then in the evening, Ven. Sariputta arose from his seclusion and went to Ven. Punna. On arrival, he exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, he sat to one side. As he was sitting there, he said to Ven. Punna, “My friend, is the holy life lived under the Blessed One?”<\/p>\n “Yes, my friend.”<\/p>\n “And is the holy life lived under the Blessed One for the sake of purity in terms of virtue?”[2]<\/p>\n “No, my friend.”<\/p>\n “Then is the holy life lived under the Blessed One for the sake of purity in terms of mind [concentration]?”<\/p>\n “No, my friend.”<\/p>\n “Then is the holy life lived under the Blessed One for the sake of purity in terms of view?”<\/p>\n “No, my friend.”<\/p>\n “Then is the holy life lived under the Blessed One for the sake of purity in terms of the overcoming of perplexity?”<\/p>\n “No, my friend.”<\/p>\n “Then is the holy life lived under the Blessed One for the sake of purity in terms of knowledge and vision of what is and is not the path?”<\/p>\n “No, my friend.”<\/p>\n “Then is the holy life lived under the Blessed One for the sake of purity in terms of knowledge and vision of the way?”<\/p>\n “No, my friend.”<\/p>\n “Then is the holy life lived under the Blessed One for the sake of purity in terms of knowledge and vision?”<\/p>\n “No, my friend.”<\/p>\n “When asked if the holy life is lived under the Blessed One for the sake of purity in terms of virtue, you say, ‘No, my friend.’ When asked if the holy life is lived under the Blessed One for the sake of purity in terms of mind … view … the overcoming of perplexity … knowledge and vision of what is and is not the path … knowledge and vision of the way … knowledge and vision, you say, ‘No, my friend.’ For the sake of what, then, my friend, is the holy life lived under the Blessed One?”<\/p>\n “The holy life is lived under the Blessed One, my friend, for the sake of total Unbinding through lack of clinging.”[3]<\/p>\n “But is purity in terms of virtue total Unbinding through lack of clinging?”<\/p>\n “No, my friend.”<\/p>\n “Then is purity in terms of mind … view … the overcoming of perplexity … knowledge and vision of what is and is not the path … knowledge and vision of the way … knowledge and vision total Unbinding through lack of clinging?”<\/p>\n “No, my friend.”<\/p>\n “Then is total Unbinding through lack of clinging something apart from these qualities?”<\/p>\n “No, my friend.”<\/p>\n “When asked if purity in terms of virtue … mind … view … the overcoming of perplexity … knowledge and vision of what is and is not the path … knowledge and vision of the way … knowledge and vision is total Unbinding through lack of clinging, you say, ‘No, my friend.’ But when asked if total Unbinding through lack of clinging is something apart from these qualities, you say, ‘No, my friend.’ Now how, my friend, is the meaning of these statements to be understood?”<\/p>\n “If the Blessed One had described purity in terms of virtue as total Unbinding through lack of clinging, my friend, then he would have defined something still accompanied by clinging as total Unbinding through lack of clinging. If he had described purity in terms of mind … view … the overcoming of perplexity … knowledge and vision of what is and is not the path … knowledge and vision of the way … knowledge and vision as total Unbinding through lack of clinging, then he would have defined something still accompanied by clinging as total Unbinding through lack of clinging. But if total Unbinding through lack of clinging were apart from these qualities, then a run-of-the-mill person would be totally unbound, inasmuch as a run-of-the-mill person is apart from these qualities.<\/p>\n “So, my friend, I will give you an analogy, for there are cases where it’s through analogies that knowledgeable people can understand the meaning of what is being said. Suppose that while King Pasenadi Kosala was staying at Savatthi, some urgent business were to arise at Saketa; and that between Savatthi and Saketa seven relay chariots were made ready for him. Coming out the door of the inner palace in Savatthi, he would get in the first relay chariot. By means of the first relay chariot he would reach the second relay chariot. Getting out of the first relay chariot he would get in the second relay chariot. By means of the second relay chariot he would reach the third … by means of the third he would reach the fourth … by means of the fourth, the fifth … by means of the fifth, the sixth … by means of the sixth he would reach the seventh relay chariot. Getting out of the sixth relay chariot he would get in the seventh relay chariot. By means of the seventh relay chariot he would finally arrive at the door of the inner palace at Saketa. As he arrived there, his friends and companions, relatives and kin would ask him, ‘Great king, did you come from Savatthi to the door of the inner palace in Saketa by means of this chariot?’ Answering in what way, my friend, would King Pasenadi Kosala answer them correctly?”<\/p>\n “Answering in this way, my friend, he would answer them correctly: ‘Just now, as I was staying at Savatthi, some urgent business arose at Saketa; and between Savatthi and Saketa seven relay chariots were made ready for me. Coming out the door of the inner palace in Savatthi, I got in the first relay chariot. By means of the first relay chariot I reached the second relay chariot. Getting out of the first relay chariot I got in the second relay chariot. By means of the second relay chariot I reached the third … by means of the third I reached the fourth … by means of the fourth, the fifth … by means of the fifth, the sixth … by means of the sixth I reached the seventh relay chariot. Getting out of the sixth relay chariot I got in the seventh relay chariot. By means of the seventh relay chariot I finally arrived at the door of the inner palace at Saketa.’ Answering in this way, he would answer them correctly.”<\/p>\n “In the same way, my friend, purity in terms of virtue is simply for the sake of purity in terms of mind. Purity in terms of mind is simply for the sake of purity in terms of view. Purity in terms of view is simply for the sake of purity in terms of the overcoming of perplexity. Purity in terms of the overcoming of perplexity is simply for the sake of purity in terms of knowledge and vision of what is and is not the path. Purity in terms of knowledge and vision of what is and is not the path is simply for the sake of purity in terms of knowledge and vision of the way. Purity in terms of knowledge and vision of the way is simply for the sake of purity in terms of knowledge and vision. Purity in terms of knowledge and vision is simply for the sake of total Unbinding through lack of clinging. And it’s for the sake of total Unbinding through lack of clinging that the holy life is lived under the Blessed One.”<\/p>\n When this was said, Ven. Sariputta said to Ven. Punna Mantaniputta: “What is your name, friend, and how do your companions in the holy life know you?”<\/p>\n “My name is Punna, friend, and my companions in the holy life know me as Mantaniputta.”<\/p>\n “How amazing, my friend, how astounding, that Ven. Punna Mantaniputta has answered point by point with profound, profound discernment in the manner of a learned disciple who has rightly understood the Teacher’s message! It’s a gain, a great gain, for any of his companions in the holy life who get to see him and visit with him. Even if they had to carry him around on a cushion placed on top of their heads in order to see him and visit with him, it would be a gain for them, a great gain. And the fact that I have gotten to see him and visit with him has been a gain, a great gain for me.”<\/p>\n When this was said, Ven. Punna said to Ven. Sariputta: “And what is your name, friend, and how do your companions in the holy life know you?”<\/p>\n “My name is Upatissa, friend, and my companions in the holy life know me as Sariputta.”<\/p>\n “What? I’ve been talking with the disciple who is like the Teacher himself without knowing that it is Ven. Sariputta? Had I known it was Ven. Sariputta, I wouldn’t have answered at such length. How amazing, my friend, how astounding, that Ven. Sariputta has questioned point by point with profound, profound discernment in the manner of a learned disciple who has rightly understood the Teacher’s message! It’s a gain, a great gain, for any of his companions in the holy life who get to see him and visit with him. Even if they had to carry him around on a cushion placed on top of their heads in order to see him and visit with him, it would be a gain for them, a great gain. And the fact that I have gotten to see him and visit with him has been a gain, a great gain for me.”<\/p>\n In this way did both great beings rejoice in each other’s good words.<\/p>\n Notes:<\/strong><\/p>\n 1. See AN X.69<\/p>\n 2. Ven. Sariputta and Ven. Punna speak of this list of seven purities — purity in terms of virtue, mind, view, the overcoming of perplexity, knowledge and vision of what is and is not the path, knowledge and vision of the way, and knowledge and vision — as if it were a teaching familiar to both of them, and yet nowhere else is it mentioned as a Buddhist teaching in the discourses. The Atthaka Vagga (Sn IV), however, mentions various non-Buddhist sectarians who spoke of purity as the goal of their teaching and who variously defined that purity in terms of virtue, view, knowledge, and practice. Perhaps the seven types of purity listed in this discourse were originally non-Buddhist teachings that were adopted by the early Buddhist community and adapted to their own purpose for showing that these seven forms of purity functioned not as a goal of practice but as stages along the path to that goal. At any rate, this list of the seven purities formed the framework for Buddhaghosa’s Visuddhimagga (The Path of Purity), the cornerstone of his Pali commentaries, in which the seven purities cover all three parts of the threefold training in virtue, concentration, and discernment.<\/p>\n 3. Anupada-parinibbana. The Commentary gives two interpretations of this term. The first, taking upadana as clinging, is total Unbinding through lack of clinging. This, it says, refers to the fact that total Unbinding follows on the fruit of arahantship, which is devoid of clinging. The other meaning, taking upadana as sustenance, is total Unbinding with no sustenance. This, it says, refers to the fact that total Unbinding is independent of any condition. For an explanation of these meanings of the word upadana, see Bhikkhu Thanissaro’s “The Mind Like Fire Unbound”, chapter 3<\/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”] 24. Kinh Tr\u1ea1m Xe (Rathavin\u00ecta sutta) Nh\u01b0 v\u1ea7y t\u00f4i nghe. M\u1ed9t th\u1eddi Th\u1ebf T\u00f4n \u1edf Rajagaha (V\u01b0\u01a1ng X\u00e1) t\u1ea1i Veluvana (Tr\u00fac L\u00e2m), Kalandakanivapa. L\u00fac \u1ea5y m\u1ed9t s\u1ed1 \u0111\u00f4ng T\u1ef7-kheo ng\u01b0\u1eddi \u0111\u1ecba ph\u01b0\u01a1ng, sau khi an c\u01b0 m\u00f9a m\u01b0a t\u1ea1i \u0111\u1ecba ph\u01b0\u01a1ng xong, li\u1ec1n \u0111\u1ebfn ch\u1ed7 Th\u1ebf T\u00f4n \u1edf, sau khi \u0111\u1ebfn, […]<\/p>\n","protected":false},"author":2,"featured_media":171747,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[109],"tags":[111,112,97],"yoast_head":"\n
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\n— Th\u1eadt nh\u01b0 v\u1eady, Hi\u1ec1n gi\u1ea3.<\/p>\n
\n— Kh\u00f4ng ph\u1ea3i v\u1eady, Hi\u1ec1n gi\u1ea3.<\/p>\n
\n— Kh\u00f4ng ph\u1ea3i v\u1eady, Hi\u1ec1n gi\u1ea3.<\/p>\n
\n— Kh\u00f4ng ph\u1ea3i v\u1eady, Hi\u1ec1n gi\u1ea3.<\/p>\n
\n— Kh\u00f4ng ph\u1ea3i v\u1eady, Hi\u1ec1n gi\u1ea3.<\/p>\n
\n— Kh\u00f4ng ph\u1ea3i v\u1eady, Hi\u1ec1n gi\u1ea3.<\/p>\n
\n— Kh\u00f4ng ph\u1ea3i v\u1eady, Hi\u1ec1n gi\u1ea3.<\/p>\n
\n— Kh\u00f4ng ph\u1ea3i v\u1eady, Hi\u1ec1n gi\u1ea3.<\/p>\n
\n— Hi\u1ec1n gi\u1ea3, kh\u00f4ng ph\u1ea3i v\u1eady.<\/p>\n
\n— Hi\u1ec1n gi\u1ea3, kh\u00f4ng ph\u1ea3i v\u1eady.<\/p>\n
\n— Hi\u1ec1n gi\u1ea3, kh\u00f4ng ph\u1ea3i v\u1eady.<\/p>\n
\n— Hi\u1ec1n gi\u1ea3, kh\u00f4ng ph\u1ea3i v\u1eady.<\/p>\n
\n— Hi\u1ec1n gi\u1ea3, kh\u00f4ng ph\u1ea3i v\u1eady.<\/p>\n
\n— Hi\u1ec1n gi\u1ea3, kh\u00f4ng ph\u1ea3i v\u1eady.<\/p>\n
\n— Hi\u1ec1n gi\u1ea3, kh\u00f4ng ph\u1ea3i v\u1eady.<\/p>\n
\n— Hi\u1ec1n gi\u1ea3, kh\u00f4ng ph\u1ea3i v\u1eady.<\/p>\n
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