[vc_tta_tabs][vc_tta_section title=”Vi\u1ec7t Ng\u1eef” tab_id=”viet-ngu”]<\/p>\n
(Alagadd\u00f9pama sutta)<\/strong><\/p>\n Nh\u01b0 v\u1ea7y t\u00f4i nghe.<\/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).<\/p>\n L\u00fac b\u1ea5y gi\u1edd, T\u1ef7-kheo t\u00ean l\u00e0 Arittha, x\u01b0a l\u00e0m ngh\u1ec1 hu\u1ea5n luy\u1ec7n chim \u01b0ng, kh\u1edfi l\u00ean \u00e1c t\u00e0 ki\u1ebfn nh\u01b0 sau: “Theo nh\u01b0 ta hi\u1ec3u ph\u00e1p Th\u1ebf T\u00f4n thuy\u1ebft gi\u1ea3ng, khi th\u1ecd d\u1ee5ng nh\u1eefng ph\u00e1p \u0111\u01b0\u1ee3c Th\u1ebf T\u00f4n g\u1ecdi l\u00e0 ch\u01b0\u1edbng ng\u1ea1i ph\u00e1p, th\u1eadt s\u1ef1 kh\u00f4ng c\u00f3 ch\u01b0\u1edbng ng\u1ea1i g\u00ec”.<\/p>\n M\u1ed9t s\u1ed1 \u0111\u00f4ng T\u1ef7-kheo nghe nh\u01b0 sau: “T\u1ef7-kheo t\u00ean Arittha, x\u01b0a l\u00e0m ngh\u1ec1 hu\u1ea5n luy\u1ec7n chim \u01b0ng, kh\u1edfi l\u00ean \u00e1c t\u00e0 ki\u1ebfn nh\u01b0 sau: “Theo nh\u01b0 ta hi\u1ec3u ph\u00e1p Th\u1ebf T\u00f4n thuy\u1ebft gi\u1ea3ng, khi th\u1ecd d\u1ee5ng nh\u1eefng ph\u00e1p \u0111\u01b0\u1ee3c Th\u1ebf T\u00f4n g\u1ecdi l\u00e0 ch\u01b0\u1edbng ng\u1ea1i ph\u00e1p, th\u1eadt s\u1ef1 kh\u00f4ng c\u00f3 ch\u01b0\u1edbng ng\u1ea1i g\u00ec”. R\u1ed3i nh\u1eefng T\u1ef7-kheo \u1ea5y \u0111i \u0111\u1ebfn ch\u1ed7 T\u1ef7-kheo Arittha, x\u01b0a l\u00e0m ngh\u1ec1 hu\u1ea5n luy\u1ec7n chim \u01b0ng, khi \u0111\u1ebfn xong, li\u1ec1n n\u00f3i v\u1edbi T\u1ef7-kheo Arittha, x\u01b0a l\u00e0m ngh\u1ec1 hu\u1ea5n luy\u1ec7n chim \u01b0ng nh\u01b0 sau:<\/p>\n — N\u00e0y Hi\u1ec1n gi\u1ea3 Arittha, c\u00f3 \u0111\u00fang s\u1ef1 th\u1eadt r\u1eb1ng, Hi\u1ec1n gi\u1ea3 kh\u1edfi l\u00ean \u00e1c t\u00e0 ki\u1ebfn nh\u01b0 sau: “Theo nh\u01b0 t\u00f4i hi\u1ec3u… th\u1eadt s\u1ef1 kh\u00f4ng c\u00f3 ch\u01b0\u1edbng ng\u1ea1i g\u00ec”?<\/p>\n — Th\u1eadt s\u1ef1 l\u00e0 v\u1eady, ch\u01b0 Hi\u1ec1n. Theo nh\u01b0 t\u00f4i hi\u1ec3u… kh\u00f4ng c\u00f3 ch\u01b0\u1edbng ng\u1ea1i g\u00ec.<\/p>\n R\u1ed3i nh\u1eefng T\u1ef7-kheo \u1ea5y mu\u1ed1n T\u1ef7-kheo Arittha, x\u01b0a l\u00e0m ngh\u1ec1 hu\u1ea5n luy\u1ec7n chim \u01b0ng t\u1eeb b\u1ecf \u00e1c t\u00e0 ki\u1ebfn \u1ea5y, li\u1ec1n c\u1eadt v\u1ea5n, n\u1ea1n v\u1ea5n l\u00fd do, th\u1ea3o lu\u1eadn: –“Hi\u1ec1n gi\u1ea3 Arittha, ch\u1edb n\u00f3i nh\u01b0 v\u1eady, ch\u1edb xuy\u00ean t\u1ea1c Th\u1ebf T\u00f4n. Xuy\u00ean t\u1ea1c Th\u1ebf T\u00f4n l\u00e0 kh\u00f4ng t\u1ed1t. Th\u1ebf T\u00f4n kh\u00f4ng c\u00f3 n\u00f3i nh\u01b0 v\u1eady. Hi\u1ec1n gi\u1ea3 Arittha, Th\u1ebf T\u00f4n \u0111\u00e3 d\u00f9ng nhi\u1ec1u ph\u00e1p m\u00f4n thuy\u1ebft ch\u01b0\u1edbng \u0111\u1ea1o ph\u00e1p. V\u00e0 nh\u1eefng ai th\u1ecd d\u1ee5ng ch\u00fang t\u1ef1 \u0111\u1ee7 b\u1ecb ch\u01b0\u1edbng ng\u1ea1i. Th\u1ebf T\u00f4n \u0111\u00e3 thuy\u1ebft c\u00e1c d\u1ee5c vui \u00edt, kh\u1ed5 nhi\u1ec1u, n\u00e3o nhi\u1ec1u, do v\u1eady nguy hi\u1ec3m c\u00e0ng nhi\u1ec1u h\u01a1n. Th\u1ebf T\u00f4n \u0111\u00e3 thuy\u1ebft c\u00e1c d\u1ee5c \u0111\u01b0\u1ee3c v\u00ed nh\u01b0 kh\u00fac x\u01b0\u01a1ng… Th\u1ebf T\u00f4n \u0111\u00e3 thuy\u1ebft c\u00e1c d\u1ee5c \u0111\u01b0\u1ee3c v\u00ed nh\u01b0 m\u1ed9t mi\u1ebfng th\u1ecbt… Th\u1ebf T\u00f4n \u0111\u00e3 thuy\u1ebft c\u00e1c d\u1ee5c \u0111\u01b0\u1ee3c v\u00ed nh\u01b0 b\u00f3 \u0111u\u1ed1c c\u1ecf kh\u00f4… Th\u1ebf T\u00f4n \u0111\u00e3 thuy\u1ebft c\u00e1c d\u1ee5c \u0111\u01b0\u1ee3c v\u00ed nh\u01b0 h\u1ed1 than h\u1eebng… Th\u1ebf T\u00f4n \u0111\u00e3 thuy\u1ebft c\u00e1c d\u1ee5c \u0111\u01b0\u1ee3c v\u00ed nh\u01b0 c\u01a1n m\u1ed9ng… Th\u1ebf T\u00f4n \u0111\u00e3 thuy\u1ebft c\u00e1c d\u1ee5c \u0111\u01b0\u1ee3c v\u00ed nh\u01b0 v\u1eadt d\u1ee5ng cho m\u01b0\u1ee3n… Th\u1ebf T\u00f4n \u0111\u00e3 thuy\u1ebft c\u00e1c d\u1ee5c \u0111\u01b0\u1ee3c v\u00ed nh\u01b0 tr\u00e1i c\u00e2y… Th\u1ebf T\u00f4n \u0111\u00e3 thuy\u1ebft c\u00e1c d\u1ee5c v\u1ecdng \u0111\u01b0\u1ee3c v\u00ed nh\u01b0 l\u00f2 th\u1ecbt… Th\u1ebf T\u00f4n \u0111\u00e3 thuy\u1ebft c\u00e1c d\u1ee5c v\u1ecdng \u0111\u01b0\u1ee3c v\u00ed nh\u01b0 g\u1eady nh\u1ecdn… Th\u1ebf T\u00f4n \u0111\u00e3 thuy\u1ebft c\u00e1c d\u1ee5c \u0111\u01b0\u1ee3c v\u00ed nh\u01b0 \u0111\u1ea7u r\u1eafn, vui \u00edt kh\u1ed5 nhi\u1ec1u, n\u00e3o nhi\u1ec1u v\u00e0 do v\u1eady, nguy hi\u1ec3m c\u00e0ng nhi\u1ec1u h\u01a1n”.<\/p>\n T\u1ef7-kheo Arittha x\u01b0a l\u00e0m ngh\u1ec1 hu\u1ea5n luy\u1ec7n chim \u01b0ng, d\u1ea7u \u0111\u01b0\u1ee3c c\u00e1c T\u1ef7-kheo \u1ea5y c\u1eadt v\u1ea5n, ch\u1ea5t v\u1ea5n th\u1ea3o lu\u1eadn, v\u1eabn n\u00f3i l\u00ean \u00e1c t\u00e0 ki\u1ebfn \u1ea5y, c\u1ee9ng \u0111\u1ea7u, ch\u1ea5p ch\u1eb7t, n\u1eafm ch\u1eb7t t\u00e0 ki\u1ebfn \u1ea5y: “Th\u1eadt s\u1ef1 l\u00e0 v\u1eady, theo nh\u01b0 t\u00f4i hi\u1ec3u, ph\u00e1p Th\u1ebf T\u00f4n thuy\u1ebft gi\u1ea3ng… kh\u00f4ng c\u00f3 ch\u01b0\u1edbng ng\u1ea1i g\u00ec”.<\/p>\n V\u00ec c\u00e1c T\u1ef7-kheo kh\u00f4ng th\u1ec3 l\u00e0m cho T\u1ef7-kheo Arittha, x\u01b0a l\u00e0m ngh\u1ec1 hu\u1ea5n luy\u1ec7n chim \u01b0ng, t\u1eeb b\u1ecf \u00e1c t\u00e0 ki\u1ebfn \u1ea5y, n\u00ean h\u1ecd \u0111\u1ebfn ch\u1ed7 Th\u1ebf T\u00f4n \u1edf, khi \u0111\u1ebfn xong, \u0111\u1ea3nh l\u1ec5 Th\u1ebf T\u00f4n v\u00e0 ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean. Sau khi ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean, nh\u1eefng T\u1ef7-kheo \u1ea5y b\u1ea1ch Th\u1ebf T\u00f4n:<\/p>\n — B\u1ea1ch Th\u1ebf T\u00f4n, T\u1ef7-kheo Arittha, x\u01b0a l\u00e0m ngh\u1ec1 hu\u1ea5n luy\u1ec7n chim \u01b0ng, kh\u1edfi l\u00ean \u00e1c t\u00e0 ki\u1ebfn nh\u01b0 sau: “Theo t\u00f4i hi\u1ec3u, ph\u00e1p Th\u1ebf T\u00f4n thuy\u1ebft gi\u1ea3ng… kh\u00f4ng c\u00f3 ch\u01b0\u1edbng ng\u1ea1i g\u00ec”. B\u1ea1ch Th\u1ebf T\u00f4n, ch\u00fang con nghe: “T\u1ef7-kheo t\u00ean Arittha, x\u01b0a l\u00e0m ngh\u1ec1 hu\u1ea5n luy\u1ec7n chim \u01b0ng… kh\u00f4ng c\u00f3 ch\u01b0\u1edbng ng\u1ea1i g\u00ec”. B\u1ea1ch Th\u1ebf T\u00f4n, r\u1ed3i ch\u00fang con \u0111i \u0111\u1ebfn ch\u1ed7 T\u1ef7-kheo Arittha, x\u01b0a l\u00e0m ngh\u1ec1 hu\u1ea5n luy\u1ec7n chim \u01b0ng, khi \u0111\u1ebfn xong, li\u1ec1n n\u00f3i v\u1edbi T\u1ef7-kheo Arittha, x\u01b0a l\u00e0m ngh\u1ec1 hu\u1ea5n luy\u1ec7n chim \u01b0ng: –“N\u00e0y Hi\u1ec1n gi\u1ea3 Arittha, c\u00f3 \u0111\u00fang s\u1ef1 th\u1eadt ch\u0103ng? Hi\u1ec1n gi\u1ea3 kh\u1edfi l\u00ean \u00e1c t\u00e0 ki\u1ebfn nh\u01b0 sau: “Theo nh\u01b0 t\u00f4i hi\u1ec3u… th\u1eadt s\u1ef1 kh\u00f4ng c\u00f3 ch\u01b0\u1edbng ng\u1ea1i g\u00ec”.<\/p>\n B\u1ea1ch Th\u1ebf T\u00f4n, khi nghe n\u00f3i v\u1eady, T\u1ef7-kheo Arittha, x\u01b0a l\u00e0m ngh\u1ec1 hu\u1ea5n luy\u1ec7n chim \u01b0ng, n\u00f3i v\u1edbi ch\u00fang con nh\u01b0 sau: –“Th\u1eadt s\u1ef1 l\u00e0 v\u1eady. Ch\u01b0 Hi\u1ec1n, theo nh\u01b0 t\u00f4i hi\u1ec3u… th\u1eadt s\u1ef1 kh\u00f4ng c\u00f3 ch\u01b0\u1edbng ng\u1ea1i g\u00ec”.<\/p>\n B\u1ea1ch Th\u1ebf T\u00f4n, ch\u00fang con mu\u1ed1n khi\u1ebfn T\u1ef7-kheo Arittha, x\u01b0a l\u00e0m ngh\u1ec1 hu\u1ea5n luy\u1ec7n chim \u01b0ng, t\u1eeb b\u1ecf \u00e1c t\u00e0 ki\u1ebfn \u1ea5y, li\u1ec1n c\u1eadt v\u1ea5n, n\u1ea1n v\u1ea5n l\u00fd do, th\u1ea3o lu\u1eadn: –“Hi\u1ec1n gi\u1ea3 Arittha, ch\u1edb n\u00f3i nh\u01b0 v\u1eady! Ch\u1edb xuy\u00ean t\u1ea1c Th\u1ebf T\u00f4n. Xuy\u00ean t\u1ea1c Th\u1ebf T\u00f4n l\u00e0 kh\u00f4ng t\u1ed1t. Th\u1ebf T\u00f4n kh\u00f4ng c\u00f3 n\u00f3i nh\u01b0 v\u1eady, Hi\u1ec1n gi\u1ea3 Arittha, Th\u1ebf T\u00f4n \u0111\u00e3 d\u00f9ng nhi\u1ec1u ph\u00e1p m\u00f4n thuy\u1ebft ch\u01b0\u1edbng \u0111\u1ea1o ph\u00e1p. V\u00e0 nh\u1eefng ai th\u1ecd d\u1ee5ng ch\u00fang, t\u1ef1 \u0111\u1ee7 b\u1ecb ch\u01b0\u1edbng ng\u1ea1i. Th\u1ebf T\u00f4n \u0111\u00e3 thuy\u1ebft c\u00e1c d\u1ee5c vui \u00edt, kh\u1ed5 nhi\u1ec1u, n\u00e3o nhi\u1ec1u, do v\u1eady nguy hi\u1ec3m c\u00e0ng nhi\u1ec1u h\u01a1n. Th\u1ebf T\u00f4n \u0111\u00e3 thuy\u1ebft c\u00e1c d\u1ee5c \u0111\u01b0\u1ee3c v\u00ed nh\u01b0 kh\u00fac x\u01b0\u01a1ng… Th\u1ebf T\u00f4n \u0111\u00e3 thuy\u1ebft c\u00e1c d\u1ee5c \u0111\u01b0\u1ee3c v\u00ed nh\u01b0 \u0111\u1ea7u r\u1eafn, vui \u00edt, kh\u1ed5 nhi\u1ec1u, n\u00e3o nhi\u1ec1u, v\u00e0 do v\u1eady nguy hi\u1ec3m c\u00e0ng nhi\u1ec1u h\u01a1n”.<\/p>\n B\u1ea1ch Th\u1ebf T\u00f4n, T\u1ef7-kheo Arittha, x\u01b0a l\u00e0m ngh\u1ec1 hu\u1ea5n luy\u1ec7n chim \u01b0ng, d\u1ea7u \u0111\u01b0\u1ee3c ch\u00fang con c\u1eadt v\u1ea5n, n\u1ea1n v\u1ea5n l\u00fd do, th\u1ea3o lu\u1eadn, v\u1eabn n\u00f3i l\u00ean \u00e1c t\u00e0 ki\u1ebfn \u1ea5y, c\u1ee9ng \u0111\u1ea7u, ch\u1ea5p ch\u1eb7t, n\u1eafm ch\u1eb7t t\u00e0 ki\u1ebfn \u1ea5y: “Th\u1eadt s\u1ef1 l\u00e0 v\u1eady, theo t\u00f4i hi\u1ec3u, ph\u00e1p Th\u1ebf T\u00f4n thuy\u1ebft gi\u1ea3ng… kh\u00f4ng c\u00f3 ch\u01b0\u1edbng ng\u1ea1i g\u00ec”. B\u1ea1ch Th\u1ebf T\u00f4n, v\u00ec ch\u00fang con kh\u00f4ng th\u1ec3 l\u00e0m cho T\u1ef7-kheo Arittha, x\u01b0a l\u00e0m ngh\u1ec1 hu\u1ea5n luy\u1ec7n chim \u01b0ng, t\u1eeb b\u1ecf \u00e1c t\u00e0 ki\u1ebfn \u1ea5y, n\u00ean ch\u00fang con \u0111\u1ebfn h\u1ecfi Th\u1ebf T\u00f4n \u00fd ngh\u0129a n\u00e0y.<\/p>\n R\u1ed3i Th\u1ebf T\u00f4n cho g\u1ecdi m\u1ed9t T\u1ef7-kheo kh\u00e1c:<\/p>\n — N\u00e0y T\u1ef7-kheo, h\u00e3y \u0111i v\u00e0 nh\u00e2n danh Ta g\u1ecdi T\u1ef7-kheo Arittha, x\u01b0a l\u00e0m ngh\u1ec1 hu\u1ea5n luy\u1ec7n chim \u01b0ng r\u1eb1ng: “Hi\u1ec1n gi\u1ea3 Arittha, b\u1eadc \u00d0\u1ea1o S\u01b0 g\u1ecdi Hi\u1ec1n gi\u1ea3”.<\/p>\n — Th\u01b0a v\u00e2ng, b\u1ea1ch Th\u1ebf T\u00f4n.<\/p>\n T\u1ef7-kheo \u1ea5y v\u00e2ng l\u1eddi Th\u1ebf T\u00f4n, \u0111\u1ebfn ch\u1ed7 T\u1ef7-kheo Arittha, x\u01b0a l\u00e0m ngh\u1ec1 hu\u1ea5n luy\u1ec7n chim \u01b0ng, sau khi \u0111\u1ebfn, li\u1ec1n n\u00f3i v\u1edbi T\u1ef7-kheo Arittha, x\u01b0a l\u00e0m ngh\u1ec1 hu\u1ea5n luy\u1ec7n chim \u01b0ng:<\/p>\n — Hi\u1ec1n gi\u1ea3 Arittha, b\u1eadc \u00d0\u1ea1o s\u01b0 g\u1ecdi Hi\u1ec1n gi\u1ea3.<\/p>\n — Th\u01b0a v\u00e2ng, Hi\u1ec1n gi\u1ea3.<\/p>\n T\u1ef7-kheo Arittha, x\u01b0a l\u00e0m ngh\u1ec1 hu\u1ea5n luy\u1ec7n chim \u01b0ng, \u0111\u00e1p l\u1eddi T\u1ef7-kheo \u1ea5y, \u0111i \u0111\u1ebfn ch\u1ed7 Th\u1ebf T\u00f4n \u1edf, sau khi \u0111\u1ebfn, \u0111\u1ea3nh l\u1ec5 Th\u1ebf T\u00f4n r\u1ed3i ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean. Th\u1ebf T\u00f4n n\u00f3i v\u1edbi T\u1ef7-kheo Arittha, x\u01b0a l\u00e0m ngh\u1ec1 hu\u1ea5n luy\u1ec7n chim \u01b0ng, \u0111ang ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean:<\/p>\n — N\u00e0y Arittha, c\u00f3 th\u1eadt ch\u0103ng, \u00d4ng kh\u1edfi l\u00ean \u00e1c t\u00e0 ki\u1ebfn nh\u01b0 sau: “Theo nh\u01b0 t\u00f4i hi\u1ec3u… th\u1eadt s\u1ef1 kh\u00f4ng c\u00f3 ch\u01b0\u1edbng ng\u1ea1i g\u00ec”?<\/p>\n — Th\u1eadt s\u1ef1 l\u00e0 v\u1eady, b\u1ea1ch Th\u1ebf T\u00f4n. Theo nh\u01b0 con hi\u1ec3u, th\u1eadt s\u1ef1 kh\u00f4ng c\u00f3 ch\u01b0\u1edbng ng\u1ea1i g\u00ec.<\/p>\n — N\u00e0y k\u1ebb ngu si kia, sao \u00d4ng l\u1ea1i hi\u1ec3u ph\u00e1p Ta thuy\u1ebft gi\u1ea3ng nh\u01b0 v\u1eady? N\u00e0y k\u1ebb ngu si kia, c\u00f3 ph\u1ea3i ch\u0103ng, Ta \u0111\u00e3 d\u00f9ng nhi\u1ec1u ph\u00e1p m\u00f4n thuy\u1ebft ch\u01b0\u1edbng \u0111\u1ea1o ph\u00e1p. V\u00e0 nh\u1eefng ai th\u1ecd d\u1ee5ng ch\u00fang t\u1ef1 \u0111\u1ee7 b\u1ecb ch\u01b0\u1edbng ng\u1ea1i? Ta \u0111\u00e3 thuy\u1ebft c\u00e1c d\u1ee5c vui \u00edt, kh\u1ed5 nhi\u1ec1u, n\u00e3o nhi\u1ec1u, do v\u1eady nguy hi\u1ec3m c\u00e0ng nhi\u1ec1u h\u01a1n. Ta \u0111\u00e3 thuy\u1ebft c\u00e1c d\u1ee5c \u0111\u01b0\u1ee3c v\u00ed nh\u01b0 kh\u00fac x\u01b0\u01a1ng… Ta \u0111\u00e3 thuy\u1ebft c\u00e1c d\u1ee5c \u0111\u01b0\u1ee3c v\u00ed nh\u01b0 mi\u1ebfng th\u1ecbt… \u0111\u01b0\u1ee3c v\u00ed nh\u01b0 b\u00f3 \u0111u\u1ed1c c\u1ecf kh\u00f4… \u0111\u01b0\u1ee3c v\u00ed nh\u01b0 h\u1ed1 than h\u1eebng… \u0111\u01b0\u1ee3c v\u00ed nh\u01b0 c\u01a1n m\u1ed9ng… \u0111\u01b0\u1ee3c v\u00ed nh\u01b0 v\u1eadt d\u1ee5ng cho m\u01b0\u1ee3n… \u0111\u01b0\u1ee3c v\u00ed nh\u01b0 tr\u00e1i c\u00e2y… \u0111\u01b0\u1ee3c v\u00ed nh\u01b0 l\u00f2 th\u1ecbt… \u0111\u01b0\u1ee3c v\u00ed nh\u01b0 g\u1eady nh\u1ecdn… Ta \u0111\u00e3 thuy\u1ebft c\u00e1c d\u1ee5c \u0111\u01b0\u1ee3c v\u00ed nh\u01b0 \u0111\u1ea7u r\u1eafn, vui \u00edt, kh\u1ed5 nhi\u1ec1u, n\u00e3o nhi\u1ec1u, v\u00e0 do v\u1eady nguy hi\u1ec3m c\u00e0ng nhi\u1ec1u h\u01a1n. V\u00e0 n\u00e0y k\u1ebb ngu si kia, kh\u00f4ng nh\u1eefng \u00d4ng xuy\u00ean t\u1ea1c Ta, v\u00ec \u00d4ng \u0111\u00e3 t\u1ef1 ch\u1ea5p th\u1ee7 sai l\u1ea1c, \u00d4ng t\u1ef1 ph\u00e1 ho\u1ea1i \u00d4ng v\u00e0 t\u1ea1o n\u00ean nhi\u1ec1u t\u1ed5n \u0111\u1ee9c. N\u00e0y k\u1ebb ngu si kia, v\u00e0 nh\u01b0 v\u1eady s\u1ebd \u0111\u01b0a \u0111\u1ebfn b\u1ea5t h\u1ea1nh v\u00e0 \u0111au kh\u1ed5 l\u00e2u d\u00e0i cho \u00d4ng.<\/p>\n R\u1ed3i Th\u1ebf T\u00f4n g\u1ecdi c\u00e1c T\u1ef7-kheo:<\/p>\n — Ch\u01b0 T\u1ef7-kheo, c\u00e1c \u00d4ng ngh\u0129 th\u1ebf n\u00e0o? T\u1ef7-kheo Arittha, x\u01b0a l\u00e0m ngh\u1ec1 hu\u1ea5n luy\u1ec7n chim \u01b0ng n\u00e0y c\u00f3 th\u1ec3 kh\u1edfi l\u00ean tia l\u1eeda s\u00e1ng g\u00ec trong Ph\u00e1p v\u00e0 Lu\u1eadt n\u00e0y kh\u00f4ng?<\/p>\n — B\u1ea1ch Th\u1ebf T\u00f4n, l\u00e0m sao c\u00f3 th\u1ec3 \u0111\u01b0\u1ee3c! Kh\u00f4ng th\u1ec3 \u0111\u01b0\u1ee3c, b\u1ea1ch Th\u1ebf T\u00f4n.<\/p>\n \u00d0\u01b0\u1ee3c n\u00f3i v\u1eady, T\u1ef7-kheo Arittha, x\u01b0a l\u00e0m ngh\u1ec1 hu\u1ea5n luy\u1ec7n chim \u01b0ng, im l\u1eb7ng, h\u1ed5 th\u1eb9n, th\u1ee5t vai, c\u00fai \u0111\u1ea7u, lo \u00e2u, c\u00e2m mi\u1ec7ng. R\u1ed3i Th\u1ebf T\u00f4n, sau khi bi\u1ebft \u0111\u01b0\u1ee3c T\u1ef7-kheo Arittha, x\u01b0a l\u00e0m ngh\u1ec1 hu\u1ea5n luy\u1ec7n chim \u01b0ng \u0111ang im l\u1eb7ng, h\u1ed5 th\u1eb9n, th\u1ee5t vai, c\u00fai \u0111\u1ea7u, lo \u00e2u, c\u00e2m mi\u1ec7ng, b\u00e8n n\u00f3i v\u1edbi T\u1ef7-kheo Arittha, x\u01b0a l\u00e0m ngh\u1ec1 hu\u1ea5n luy\u1ec7n chim \u01b0ng:<\/p>\n — N\u00e0y k\u1ebb ngu si kia, ng\u01b0\u1eddi ta s\u1ebd \u0111\u01b0\u1ee3c bi\u1ebft \u00d4ng qua \u00e1c t\u00e0 ki\u1ebfn c\u1ee7a ch\u00ednh \u00d4ng. \u1ede \u0111\u00e2y, Ta s\u1ebd h\u1ecfi c\u00e1c T\u1ef7-kheo.<\/p>\n R\u1ed3i Th\u1ebf T\u00f4n g\u1ecdi c\u00e1c T\u1ef7-kheo:<\/p>\n — Ch\u01b0 T\u1ef7-kheo, c\u00e1c \u00d4ng c\u00f3 hi\u1ec3u ph\u00e1p Ta thuy\u1ebft gi\u1ea3ng, gi\u1ed1ng nh\u01b0 T\u1ef7-kheo Arittha, x\u01b0a l\u00e0m ngh\u1ec1 hu\u1ea5n luy\u1ec7n chim \u01b0ng n\u00e0y, kh\u00f4ng nh\u1eefng \u0111\u00e3 xuy\u00ean t\u1ea1c Ta v\u00ec \u0111\u00e3 t\u1ef1 ch\u1ea5p th\u1ee7 sai l\u1ea1c, m\u00e0 c\u00f2n t\u1ef1 ph\u00e1 ho\u1ea1i m\u00ecnh v\u00e0 g\u00e2y n\u00ean nhi\u1ec1u t\u1ed5n \u0111\u1ee9c?<\/p>\n — B\u1ea1ch Th\u1ebf T\u00f4n, kh\u00f4ng. B\u1ea1ch Th\u1ebf T\u00f4n, Th\u1ebf T\u00f4n \u0111\u00e3 d\u00f9ng nhi\u1ec1u ph\u00e1p m\u00f4n thuy\u1ebft ch\u01b0\u1edbng \u0111\u1ea1o ph\u00e1p; v\u00e0 nh\u1eefng ai th\u1ecd d\u1ee5ng ch\u00fang, t\u1ef1 \u0111\u1ee7 b\u1ecb ch\u01b0\u1edbng ng\u1ea1i. Th\u1ebf T\u00f4n \u0111\u00e3 thuy\u1ebft c\u00e1c d\u1ee5c vui \u00edt, kh\u1ed5 nhi\u1ec1u, n\u00e3o nhi\u1ec1u, do v\u1eady nguy hi\u1ec3m c\u00e0ng nhi\u1ec1u h\u01a1n, Th\u1ebf T\u00f4n \u0111\u00e3 thuy\u1ebft c\u00e1c d\u1ee5c v\u00ed nh\u01b0 kh\u00fac x\u01b0\u01a1ng… (nh\u01b0 tr\u00ean)… Th\u1ebf T\u00f4n \u0111\u00e3 thuy\u1ebft c\u00e1c d\u1ee5c v\u00ed nh\u01b0 \u0111\u1ea7u r\u1eafn, vui \u00edt, kh\u1ed5 nhi\u1ec1u, n\u00e3o nhi\u1ec1u v\u00e0 do v\u1eady nguy hi\u1ec3m c\u00e0ng nhi\u1ec1u h\u01a1n.<\/p>\n — L\u00e0nh thay, ch\u01b0 T\u1ef7-kheo! L\u00e0nh thay, ch\u01b0 T\u1ef7-kheo! C\u00e1c \u00d4ng hi\u1ec3u ph\u00e1p Ta thuy\u1ebft gi\u1ea3ng nh\u01b0 v\u1eady. Ch\u01b0 T\u1ef7-kheo, Ta \u0111\u00e3 d\u00f9ng nhi\u1ec1u ph\u00e1p m\u00f4n thuy\u1ebft ch\u01b0\u1edbng \u0111\u1ea1o ph\u00e1p, v\u00e0 nh\u1eefng ai th\u1ecd d\u1ee5ng ch\u00fang, t\u1ef1 \u0111\u1ee7 b\u1ecb ch\u01b0\u1edbng ng\u1ea1i. Ta \u0111\u00e3 thuy\u1ebft c\u00e1c d\u1ee5c vui \u00edt, kh\u1ed5 nhi\u1ec1u, n\u00e3o nhi\u1ec1u, v\u00e0 do v\u1eady nguy hi\u1ec3m c\u00e0ng nhi\u1ec1u h\u01a1n. Ta \u0111\u00e3 thuy\u1ebft c\u00e1c d\u1ee5c v\u00ed nh\u01b0 kh\u00fac x\u01b0\u01a1ng… (nh\u01b0 tr\u00ean)… Ta \u0111\u00e3 thuy\u1ebft c\u00e1c d\u1ee5c v\u00ed nh\u01b0 \u0111\u1ea7u r\u1eafn, vui \u00edt, kh\u1ed5 nhi\u1ec1u, n\u00e3o nhi\u1ec1u, v\u00e0 do v\u1eady nguy hi\u1ec3m c\u00e0ng nhi\u1ec1u h\u01a1n. Nh\u01b0ng T\u1ef7-kheo Arittha, x\u01b0a l\u00e0m ngh\u1ec1 hu\u1ea5n luy\u1ec7n chim \u01b0ng, kh\u00f4ng nh\u1eefng xuy\u00ean t\u1ea1c Ta v\u00ec \u0111\u00e3 t\u1ef1 ch\u1ea5p th\u1ee7 sai l\u1ea1c m\u00e0 c\u00f2n t\u1ef1 ph\u00e1 ho\u1ea1i m\u00ecnh v\u00e0 t\u1ea1o n\u00ean nhi\u1ec1u t\u1ed5n \u0111\u1ee9c, v\u00e0 nh\u01b0 v\u1eady s\u1ebd \u0111\u01b0a \u0111\u1ebfn b\u1ea5t h\u1ea1nh, \u0111au kh\u1ed5 l\u00e2u ng\u00e0y cho k\u1ebb ngu si \u1ea5y.<\/p>\n Th\u1eadt s\u1ef1, n\u00e0y c\u00e1c T\u1ef7-kheo, s\u1ef1 ki\u1ec7n n\u00e0y kh\u00f4ng x\u1ea3y ra, ng\u01b0\u1eddi ta c\u00f3 th\u1ec3 th\u1ecd d\u1ee5ng c\u00e1c d\u1ee5c ngo\u00e0i c\u00e1c d\u1ee5c, ngo\u00e0i c\u00e1c d\u1ee5c t\u01b0\u1edfng, ngo\u00e0i c\u00e1c d\u1ee5c t\u1ea7m.<\/p>\n (V\u00ed d\u1ee5 con r\u1eafn)<\/strong><\/p>\n Ch\u01b0 T\u1ef7-kheo, \u1edf \u0111\u00e2y c\u00f3 m\u1ed9t s\u1ed1 ng\u01b0\u1eddi ngu si h\u1ecdc ph\u00e1p, nh\u01b0 Kinh, \u1ee8ng t\u1ee5ng, Gi\u1ea3i thuy\u1ebft, K\u1ec7 t\u1ee5ng, C\u1ea3m h\u1ee9ng ng\u1eef, Nh\u01b0 th\u1ecb ng\u1eef, B\u1ed5n sanh, V\u1ecb t\u1eb1ng h\u1eefu ph\u00e1p, Ph\u01b0\u01a1ng qu\u1ea3ng. Sau khi h\u1ecdc c\u00e1c ph\u00e1p n\u00e0y, h\u1ecd kh\u00f4ng qu\u00e1n s\u00e1t \u00fd ngh\u0129a nh\u1eefng ph\u00e1p \u1ea5y v\u1edbi tr\u00ed tu\u1ec7. Nh\u1eefng ph\u00e1p \u1ea5y, v\u00ec \u00fd ngh\u0129a kh\u00f4ng \u0111\u01b0\u1ee3c tr\u00ed tu\u1ec7 qu\u00e1n s\u00e1t, n\u00ean kh\u00f4ng tr\u1edf th\u00e0nh r\u00f5 r\u00e0ng. H\u1ecd h\u1ecdc c\u00e1c ph\u00e1p ch\u1ec9 v\u00ec l\u1ee3i \u00edch, mu\u1ed1n ch\u1ec9 tr\u00edch ng\u01b0\u1eddi kh\u00e1c, ch\u1ec9 v\u00ec l\u1ee3i \u00edch, mu\u1ed1n kho\u00e1i kh\u1ea9u bi\u1ec7n lu\u1eadn, v\u00e0 h\u1ecd kh\u00f4ng \u0111\u1ea1t \u0111\u01b0\u1ee3c m\u1ee5c ti\u00eau m\u00e0 s\u1ef1 h\u1ecdc ph\u00e1p h\u01b0\u1edbng \u0111\u1ebfn. Nh\u1eefng ph\u00e1p \u1ea5y v\u00ec n\u1eafm gi\u1eef sai l\u1ea1c n\u00ean \u0111\u01b0a h\u1ecd \u0111\u1ebfn b\u1ea5t h\u1ea1nh, \u0111au kh\u1ed5 l\u00e2u d\u00e0i. V\u00ec sao v\u1eady? N\u00e0y c\u00e1c T\u1ef7-kheo, v\u00ec n\u1eafm gi\u1eef sai l\u1ea1c c\u00e1c ph\u00e1p.<\/p>\n Ch\u01b0 T\u1ef7-kheo, v\u00ed nh\u01b0 m\u1ed9t ng\u01b0\u1eddi \u01b0a mu\u1ed1n r\u1eafn n\u01b0\u1edbc, t\u00ecm c\u1ea7u r\u1eafn n\u01b0\u1edbc, \u0111i kh\u1eafp ch\u1ed7 \u0111\u1ec3 t\u00ecm r\u1eafn n\u01b0\u1edbc. Ng\u01b0\u1eddi \u0111\u00f3 th\u1ea5y m\u1ed9t con r\u1eafn n\u01b0\u1edbc l\u1edbn, v\u00e0 ng\u01b0\u1eddi \u0111\u00f3 b\u1eaft con r\u1eafn \u1ea5y \u1edf l\u01b0ng hay \u1edf \u0111u\u00f4i. Con r\u1eafn \u1ea5y c\u00f3 th\u1ec3 quay l\u1ea1i c\u1eafn ng\u01b0\u1eddi \u0111\u00f3 n\u01a1i tay, n\u01a1i c\u00e1nh tay hay \u1edf m\u1ed9t ph\u1ea7n n\u00e0o kh\u00e1c c\u1ee7a c\u01a1 th\u1ec3, v\u00e0 ng\u01b0\u1eddi \u0111\u00f3 c\u00f3 th\u1ec3 do nh\u00e2n n\u00e0y m\u00e0 b\u1ecb ch\u1ebft hay b\u1ecb \u0111au kh\u1ed5 g\u1ea7n nh\u01b0 ch\u1ebft. V\u00ec sao v\u1eady? Ch\u01b0 T\u1ef7-kheo, v\u00ec n\u1eafm b\u1eaft con r\u1eafn m\u1ed9t c\u00e1ch sai l\u1ea1c. C\u0169ng v\u1eady n\u00e0y c\u00e1c T\u1ef7-kheo, \u1edf \u0111\u00e2y, m\u1ed9t s\u1ed1 ng\u01b0\u1eddi ngu si h\u1ecdc ph\u00e1p… Ch\u01b0 T\u1ef7-kheo, v\u00ec s\u1ef1 ch\u1ea5p th\u1ee7 c\u00e1c ph\u00e1p sai l\u1ea1c.<\/p>\n \u1ede \u0111\u00e2y, n\u00e0y c\u00e1c T\u1ef7-kheo, m\u1ed9t s\u1ed1 Thi\u1ec7n nam t\u1eed h\u1ecdc ph\u00e1p, nh\u01b0 Kinh, \u1ee8ng t\u1ee5ng, Gi\u1ea3i thuy\u1ebft, K\u1ec7 t\u1ee5ng, C\u1ea3m h\u1ee9ng ng\u1eef, Nh\u01b0 th\u1ecb ng\u1eef, B\u1ed5n sanh, V\u1ecb t\u1eb1ng h\u1eefu ph\u00e1p, Ph\u01b0\u01a1ng qu\u1ea3ng. Sau khi h\u1ecdc c\u00e1c ph\u00e1p n\u00e0y, h\u1ecd qu\u00e1n s\u00e1t \u00fd ngh\u0129a nh\u1eefng ph\u00e1p \u1ea5y v\u1edbi tr\u00ed tu\u1ec7. Nh\u1eefng ph\u00e1p \u1ea5y, v\u00ec \u00fd ngh\u0129a \u0111\u01b0\u1ee3c tr\u00ed tu\u1ec7 qu\u00e1n s\u00e1t, n\u00ean tr\u1edf th\u00e0nh r\u00f5 r\u00e0ng. H\u1ecd h\u1ecdc ph\u00e1p kh\u00f4ng v\u00ec l\u1ee3i \u00edch, mu\u1ed1n ch\u1ec9 tr\u00edch ng\u01b0\u1eddi kh\u00e1c, kh\u00f4ng v\u00ec l\u1ee3i \u00edch, mu\u1ed1n kho\u00e1i kh\u1ea9u bi\u1ec7n lu\u1eadn, v\u00e0 h\u1ecd \u0111\u1ea1t \u0111\u01b0\u1ee3c m\u1ee5c ti\u00eau m\u00e0 s\u1ef1 h\u1ecdc ph\u00e1p h\u01b0\u1edbng \u0111\u1ebfn. Nh\u1eefng ph\u00e1p \u1ea5y, v\u00ec kh\u00e9o n\u1eafm gi\u1eef, n\u00ean \u0111\u01b0a h\u1ecd \u0111\u1ebfn h\u1ea1nh ph\u00fac, an l\u1ea1c l\u00e2u d\u00e0i. V\u00ec sao v\u1eady? N\u00e0y c\u00e1c T\u1ef7-kheo, v\u00ec kh\u00e9o n\u1eafm gi\u1eef c\u00e1c ph\u00e1p.<\/p>\n Ch\u01b0 T\u1ef7-kheo, v\u00ed nh\u01b0 m\u1ed9t ng\u01b0\u1eddi \u01b0a mu\u1ed1n r\u1eafn n\u01b0\u1edbc, t\u00ecm c\u1ea7u r\u1eafn n\u01b0\u1edbc \u0111i kh\u1eafp ch\u1ed7 \u0111\u1ec3 t\u00ecm r\u1eafn n\u01b0\u1edbc. Ng\u01b0\u1eddi \u0111\u00f3 th\u1ea5y m\u1ed9t con r\u1eafn n\u01b0\u1edbc l\u1edbn. Ng\u01b0\u1eddi \u0111\u00f3 c\u00f3 th\u1ec3 kh\u00e9o \u0111\u00e8 con r\u1eafn n\u01b0\u1edbc v\u1edbi c\u00e2y g\u1eady c\u00f3 n\u1ea1ng. Sau khi kh\u00e9o \u0111\u00e8 v\u1edbi c\u00e2y g\u1eady c\u00f3 n\u1ea1ng, ng\u01b0\u1eddi \u0111\u00f3 c\u00f3 th\u1ec3 kh\u00e9o n\u1eafm gi\u1eef c\u1ed5 r\u1eafn. Ch\u01b0 T\u1ef7-kheo, d\u1ea7u cho con r\u1eafn n\u01b0\u1edbc \u1ea5y c\u00f3 th\u1ec3 cu\u1ed1n th\u00e2n n\u00f3 xung quanh tay, hay c\u00e1nh tay, hay m\u1ed9t th\u00e2n ph\u1ea7n n\u00e0o kh\u00e1c, ng\u01b0\u1eddi \u0111\u00f3 c\u0169ng kh\u00f4ng v\u00ec nh\u00e2n duy\u00ean \u1ea5y \u0111i \u0111\u1ebfn ch\u1ed7 ch\u1ebft hay \u0111\u1ebfn s\u1ef1 \u0111au kh\u1ed5 g\u1ea7n nh\u01b0 ch\u1ebft. V\u00ec sao v\u1eady? Ch\u01b0 T\u1ef7-kheo, v\u00ec kh\u00e9o n\u1eafm gi\u1eef con r\u1eafn n\u01b0\u1edbc v\u1eady.<\/p>\n C\u0169ng v\u1eady, ch\u01b0 T\u1ef7-kheo, \u1edf \u0111\u00e2y, m\u1ed9t s\u1ed1 Thi\u1ec7n nam t\u1eed h\u1ecdc ph\u00e1p… ch\u01b0 T\u1ef7-kheo, v\u00ec kh\u00e9o n\u1eafm gi\u1eef c\u00e1c ph\u00e1p v\u1eady. Do v\u1eady, n\u00e0y c\u00e1c T\u1ef7-kheo, h\u00e3y hi\u1ec3u r\u00f5 \u00fd ngh\u0129a l\u1eddi Ta thuy\u1ebft gi\u1ea3ng v\u00e0 th\u1ecd tr\u00ec nh\u01b0 v\u1eady. N\u1ebfu c\u00f3 ai kh\u00f4ng hi\u1ec3u r\u00f5 \u00fd ngh\u0129a l\u1eddi Ta thuy\u1ebft gi\u1ea3ng th\u00ec \u1edf n\u01a1i \u0111\u00e2y, c\u00e1c \u00d4ng h\u00e3y h\u1ecfi Ta hay h\u1ecfi nh\u1eefng b\u1eadc T\u1ef7-kheo tr\u00ed th\u1ee9c.<\/p>\n (V\u00ed d\u1ee5 chi\u1ebfc b\u00e8)<\/strong><\/p>\n Ch\u01b0 T\u1ef7-kheo, Ta s\u1ebd gi\u1ea3ng ph\u00e1p cho c\u00e1c \u00d4ng, v\u00ed nh\u01b0 chi\u1ebfc b\u00e8 \u0111\u1ec3 v\u01b0\u1ee3t qua, kh\u00f4ng ph\u1ea3i \u0111\u1ec3 n\u1eafm gi\u1eef l\u1ea5y. H\u00e3y nghe v\u00e0 kh\u00e9o t\u00e1c \u00fd, Ta s\u1ebd gi\u1ea3ng.<\/p>\n — Th\u01b0a v\u00e2ng, b\u1ea1ch Th\u1ebf T\u00f4n.<\/p>\n Nh\u1eefng 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 — N\u00e0y c\u00e1c T\u1ef7-kheo, v\u00ed nh\u01b0 c\u00f3 ng\u01b0\u1eddi \u0111ang \u0111i tr\u00ean con \u0111\u01b0\u1eddng l\u1edbn d\u00e0i, \u0111\u1ebfn m\u1ed9t v\u00f9ng n\u01b0\u1edbc r\u1ed9ng, b\u1edd b\u00ean n\u00e0y nguy hi\u1ec3m v\u00e0 h\u00e3i h\u00f9ng, b\u1edd b\u00ean kia an \u1ed5n v\u00e0 kh\u00f4ng kinh h\u00e3i, nh\u01b0ng kh\u00f4ng c\u00f3 thuy\u1ec1n \u0111\u1ec3 v\u01b0\u1ee3t qua hay kh\u00f4ng c\u00f3 c\u1ea7u b\u1eafc qua t\u1eeb b\u1edd n\u00e0y \u0111\u1ebfn b\u1edd kia. Ng\u01b0\u1eddi \u0111\u00f3 t\u1ef1 suy ngh\u0129: “\u00d0\u00e2y l\u00e0 v\u00f9ng n\u01b0\u1edbc r\u1ed9ng, b\u1edd b\u00ean n\u00e0y nguy hi\u1ec3m v\u00e0 h\u00e3i h\u00f9ng, b\u1edd b\u00ean kia an \u1ed5n v\u00e0 kh\u00f4ng kinh h\u00e3i, nh\u01b0ng kh\u00f4ng c\u00f3 thuy\u1ec1n \u0111\u1ec3 v\u01b0\u1ee3t qua hay kh\u00f4ng c\u00f3 c\u1ea7u b\u1eafc qua t\u1eeb b\u1edd n\u00e0y \u0111\u1ebfn b\u1edd kia. Nay ta h\u00e3y th\u00e2u g\u00f3p c\u1ecf, c\u00e2y, nh\u00e1nh, l\u00e1, c\u1ed9t l\u1ea1i th\u00e0nh chi\u1ebfc b\u00e8, v\u00e0 d\u1ef1a tr\u00ean chi\u1ebfc b\u00e8 n\u00e0y, tinh t\u1ea5n d\u00f9ng tay ch\u00e2n, c\u00f3 th\u1ec3 v\u01b0\u1ee3t qua b\u1edd b\u00ean kia m\u1ed9t c\u00e1ch an to\u00e0n”. Ch\u01b0 T\u1ef7-kheo, r\u1ed3i ng\u01b0\u1eddi \u0111\u00f3 th\u00e2u g\u00f3p c\u1ecf, c\u00e2y, nh\u00e1nh, l\u00e1 c\u1ed9t l\u1ea1i th\u00e0nh chi\u1ebfc b\u00e8, v\u00e0 nh\u1edd chi\u1ebfc b\u00e8 n\u00e0y, tinh t\u1ea5n d\u00f9ng tay ch\u00e2n v\u01b0\u1ee3t qua b\u1edd b\u00ean kia m\u1ed9t c\u00e1ch an to\u00e0n. Khi qua b\u1edd b\u00ean kia r\u1ed3i, Ng\u01b0\u1eddi \u0111\u00f3 suy ngh\u0129: “Chi\u1ebfc b\u00e8 n\u00e0y l\u1ee3i \u00edch nhi\u1ec1u cho ta, nh\u1edd chi\u1ebfc b\u00e8 n\u00e0y, ta tinh t\u1ea5n d\u00f9ng tay ch\u00e2n \u0111\u1ec3 v\u01b0\u1ee3t qua b\u1edd b\u00ean kia m\u1ed9t c\u00e1ch an to\u00e0n. Nay ta h\u00e3y \u0111\u1ed9i chi\u1ebfc b\u00e8 n\u00e0y tr\u00ean \u0111\u1ea7u hay v\u00e1c n\u00f3 tr\u00ean vai, v\u00e0 \u0111i \u0111\u1ebfn ch\u1ed7 n\u00e0o ta mu\u1ed1n”. Ch\u01b0 T\u1ef7-kheo, c\u00e1c \u00d4ng ngh\u0129 th\u1ebf n\u00e0o? Ch\u01b0 T\u1ef7-kheo, n\u1ebfu ng\u01b0\u1eddi \u0111\u00f3 l\u00e0m nh\u01b0 v\u1eady, th\u00ec c\u00f3 l\u00e0m \u0111\u00fang v\u1edbi s\u1edf d\u1ee5ng c\u1ee7a chi\u1ebfc b\u00e8 ch\u0103ng?<\/p>\n — B\u1ea1ch Th\u1ebf T\u00f4n, kh\u00f4ng.<\/p>\n — Ch\u01b0 T\u1ef7-kheo, ng\u01b0\u1eddi \u0111\u00f3 ph\u1ea3i l\u00e0m th\u1ebf n\u00e0o cho \u0111\u00fang s\u1edf d\u1ee5ng c\u1ee7a chi\u1ebfc b\u00e8? \u1ede \u0111\u00e2y, ch\u01b0 T\u1ef7-kheo, ng\u01b0\u1eddi \u0111\u00f3 sau khi v\u01b0\u1ee3t qua b\u1edd b\u00ean kia, c\u00f3 th\u1ec3 suy ngh\u0129: “Chi\u1ebfc b\u00e8 n\u00e0y l\u1ee3i \u00edch nhi\u1ec1u cho ta. Nh\u1edd chi\u1ebfc b\u00e8 n\u00e0y, ta tinh t\u1ea5n d\u00f9ng tay ch\u00e2n \u0111\u00e3 v\u01b0\u1ee3t qua b\u1edd b\u00ean kia m\u1ed9t c\u00e1ch an to\u00e0n. Nay ta h\u00e3y k\u00e9o chi\u1ebfc b\u00e8 n\u00e0y l\u00ean tr\u00ean b\u1edd \u0111\u1ea5t kh\u00f4, hay nh\u1eadn ch\u00ecm xu\u1ed1ng n\u01b0\u1edbc, v\u00e0 \u0111i \u0111\u1ebfn ch\u1ed7 n\u00e0o ta mu\u1ed1n”. Ch\u01b0 T\u1ef7-kheo, l\u00e0m nh\u01b0 v\u1eady, ng\u01b0\u1eddi \u0111\u00f3 l\u00e0m \u0111\u00fang s\u1edf d\u1ee5ng chi\u1ebfc b\u00e8 \u1ea5y. C\u0169ng v\u1eady, n\u00e0y ch\u01b0 T\u1ef7-kheo, Ta thuy\u1ebft ph\u00e1p nh\u01b0 chi\u1ebfc b\u00e8 \u0111\u1ec3 v\u01b0\u1ee3t qua, kh\u00f4ng ph\u1ea3i \u0111\u1ec3 n\u1eafm gi\u1eef l\u1ea5y.<\/p>\n Ch\u01b0 T\u1ef7-kheo, c\u00e1c \u00d4ng c\u1ea7n hi\u1ec3u v\u00ed d\u1ee5 c\u00e1i b\u00e8. Ch\u00e1nh ph\u00e1p c\u00f2n ph\u1ea3i b\u1ecf \u0111i, hu\u1ed1ng n\u1eefa l\u00e0 phi ph\u00e1p.<\/p>\n (C\u00e1c ki\u1ebfn x\u1ee9)<\/strong><\/p>\n N\u00e0y c\u00e1c T\u1ef7-kheo, c\u00f3 s\u00e1u ki\u1ebfn x\u1ee9. Th\u1ebf n\u00e0o l\u00e0 s\u00e1u? \u1ede \u0111\u00e2y, n\u00e0y c\u00e1c T\u1ef7-kheo, c\u00f3 k\u1ebb v\u00f4 v\u0103n ph\u00e0m phu, kh\u00f4ng \u0111i \u0111\u1ebfn y\u1ebft ki\u1ebfn c\u00e1c b\u1eadc Th\u00e1nh, kh\u00f4ng thu\u1ea7n th\u1ee5c ph\u00e1p c\u00e1c b\u1eadc Th\u00e1nh, kh\u00f4ng tu t\u1eadp ph\u00e1p c\u00e1c b\u1eadc Th\u00e1nh, kh\u00f4ng \u0111i \u0111\u1ebfn y\u1ebft ki\u1ebfn c\u00e1c b\u1eadc Ch\u01a1n nh\u01a1n, kh\u00f4ng thu\u1ea7n th\u1ee5c ph\u00e1p c\u00e1c b\u1eadc Ch\u01a1n nh\u01a1n, kh\u00f4ng tu t\u1eadp ph\u00e1p c\u00e1c b\u1eadc Ch\u01a1n nh\u01a1n, xem s\u1eafc ph\u00e1p: “C\u00e1i n\u00e0y l\u00e0 c\u1ee7a t\u00f4i, c\u00e1i n\u00e0y l\u00e0 t\u00f4i, c\u00e1i n\u00e0y l\u00e0 t\u1ef1 ng\u00e3 c\u1ee7a t\u00f4i”, xem c\u1ea3m th\u1ecd: “C\u00e1i n\u00e0y l\u00e0 c\u1ee7a t\u00f4i, c\u00e1i n\u00e0y l\u00e0 t\u00f4i, c\u00e1i n\u00e0y l\u00e0 t\u1ef1 ng\u00e3 c\u1ee7a t\u00f4i”, xem t\u01b0\u1edfng: “C\u00e1i n\u00e0y l\u00e0 c\u1ee7a t\u00f4i, c\u00e1i n\u00e0y l\u00e0 t\u00f4i, c\u00e1i n\u00e0y l\u00e0 t\u1ef1 ng\u00e3 c\u1ee7a t\u00f4i”, xem c\u00e1c h\u00e0nh: “C\u00e1i n\u00e0y l\u00e0 c\u1ee7a t\u00f4i, c\u00e1i n\u00e0y l\u00e0 t\u00f4i, c\u00e1i n\u00e0y l\u00e0 t\u1ef1 ng\u00e3 c\u1ee7a t\u00f4i”, xem c\u00e1i g\u00ec \u0111\u01b0\u1ee3c th\u1ea5y, \u0111\u01b0\u1ee3c nghe, \u0111\u01b0\u1ee3c c\u1ea3m x\u00fac, \u0111\u01b0\u1ee3c \u00fd th\u1ee9c, \u0111\u01b0\u1ee3c \u0111\u1ea1t t\u1edbi, \u0111\u01b0\u1ee3c t\u00ecm c\u1ea7u, \u0111\u01b0\u1ee3c \u00fd suy t\u01b0: “C\u00e1i n\u00e0y l\u00e0 c\u1ee7a t\u00f4i, c\u00e1i n\u00e0y l\u00e0 t\u00f4i, c\u00e1i n\u00e0y l\u00e0 t\u1ef1 ng\u00e3 c\u1ee7a t\u00f4i”, v\u00e0 b\u1ea5t c\u1ee9 ki\u1ebfn x\u1ee9 n\u00e0o \u0111\u1ec1u n\u00f3i r\u1eb1ng: “\u00d0\u00e2y l\u00e0 th\u1ebf gi\u1edbi, \u0111\u00e2y l\u00e0 t\u1ef1 ng\u00e3, sau khi ch\u1ebft, t\u00f4i s\u1ebd th\u01b0\u1eddng c\u00f2n, th\u01b0\u1eddng h\u1eb1ng, th\u01b0\u1eddng tr\u00fa, kh\u00f4ng bi\u1ebfn chuy\u1ec3n, t\u00f4i s\u1ebd tr\u00fa nh\u01b0 th\u1ebf n\u00e0y cho \u0111\u1ebfn m\u00e3i m\u00e3i”, xem nh\u01b0 v\u1eady l\u00e0: “C\u00e1i n\u00e0y l\u00e0 c\u1ee7a t\u00f4i, c\u00e1i n\u00e0y l\u00e0 t\u00f4i, c\u00e1i n\u00e0y l\u00e0 t\u1ef1 ng\u00e3 c\u1ee7a t\u00f4i”.<\/p>\n V\u00e0 n\u00e0y ch\u01b0 T\u1ef7-kheo, c\u00f3 v\u1ecb \u00d0a v\u0103n Th\u00e1nh \u0111\u1ec7 t\u1eed \u0111i \u0111\u1ebfn y\u1ebft ki\u1ebfn c\u00e1c b\u1eadc Th\u00e1nh, thu\u1ea7n th\u1ee5c c\u00e1c ph\u00e1p b\u1eadc Th\u00e1nh, tu t\u1eadp ph\u00e1p c\u00e1c b\u1eadc Th\u00e1nh, \u0111i \u0111\u1ebfn y\u1ebft ki\u1ebfn c\u00e1c b\u1eadc Ch\u01a1n nh\u01a1n, thu\u1ea7n th\u1ee5c ph\u00e1p c\u00e1c b\u1eadc Ch\u01a1n nh\u01a1n, tu t\u1eadp ph\u00e1p c\u00e1c b\u1eadc Ch\u01a1n nh\u01a1n, xem s\u1eafc ph\u00e1p: “C\u00e1i n\u00e0y kh\u00f4ng ph\u1ea3i c\u1ee7a t\u00f4i, c\u00e1i n\u00e0y kh\u00f4ng ph\u1ea3i l\u00e0 t\u00f4i, c\u00e1i n\u00e0y kh\u00f4ng ph\u1ea3i t\u1ef1 ng\u00e3 c\u1ee7a t\u00f4i”, xem c\u1ea3m th\u1ecd: “C\u00e1i n\u00e0y kh\u00f4ng ph\u1ea3i c\u1ee7a t\u00f4i, c\u00e1i n\u00e0y kh\u00f4ng ph\u1ea3i l\u00e0 t\u00f4i, c\u00e1i n\u00e0y kh\u00f4ng ph\u1ea3i t\u1ef1 ng\u00e3 c\u1ee7a t\u00f4i”, xem t\u01b0\u1edfng: “C\u00e1i n\u00e0y kh\u00f4ng ph\u1ea3i c\u1ee7a t\u00f4i, c\u00e1i n\u00e0y kh\u00f4ng ph\u1ea3i l\u00e0 t\u00f4i, c\u00e1i n\u00e0y kh\u00f4ng ph\u1ea3i t\u1ef1 ng\u00e3 c\u1ee7a t\u00f4i”, xem c\u00e1c h\u00e0nh: “C\u00e1i n\u00e0y kh\u00f4ng ph\u1ea3i c\u1ee7a t\u00f4i, c\u00e1i n\u00e0y kh\u00f4ng ph\u1ea3i l\u00e0 t\u00f4i, c\u00e1i n\u00e0y kh\u00f4ng ph\u1ea3i t\u1ef1 ng\u00e3 c\u1ee7a t\u00f4i”, xem c\u00e1i g\u00ec \u0111\u01b0\u1ee3c th\u1ea5y, \u0111\u01b0\u1ee3c nghe, \u0111\u01b0\u1ee3c c\u1ea3m x\u00fac, \u0111\u01b0\u1ee3c \u00fd th\u1ee9c, \u0111\u01b0\u1ee3c \u0111\u1ea1t t\u1edbi, \u0111\u01b0\u1ee3c t\u00ecm c\u1ea7u, \u0111\u01b0\u1ee3c \u00fd suy t\u01b0: “C\u00e1i n\u00e0y kh\u00f4ng ph\u1ea3i c\u1ee7a t\u00f4i, c\u00e1i n\u00e0y kh\u00f4ng ph\u1ea3i l\u00e0 t\u00f4i, c\u00e1i n\u00e0y kh\u00f4ng ph\u1ea3i t\u1ef1 ng\u00e3 c\u1ee7a t\u00f4i”, v\u00e0 b\u1ea5t c\u1ee9 ki\u1ebfn x\u1ee9 n\u00e0o \u0111\u1ec1u n\u00f3i r\u1eb1ng: “\u00d0\u00e2y l\u00e0 th\u1ebf gi\u1edbi, \u0111\u00e2y l\u00e0 t\u1ef1 ng\u00e3, sau khi ch\u1ebft t\u00f4i s\u1ebd th\u01b0\u1eddng c\u00f2n, th\u01b0\u1eddng h\u1eb1ng, th\u01b0\u1eddng tr\u00fa, kh\u00f4ng bi\u1ebfn chuy\u1ec3n, t\u00f4i s\u1ebd tr\u00fa nh\u01b0 th\u1ebf n\u00e0y cho \u0111\u1ebfn m\u00e3i m\u00e3i”, xem nh\u01b0 v\u1eady l\u00e0: “C\u00e1i n\u00e0y kh\u00f4ng ph\u1ea3i c\u1ee7a t\u00f4i, c\u00e1i n\u00e0y kh\u00f4ng ph\u1ea3i l\u00e0 t\u00f4i, c\u00e1i n\u00e0y kh\u00f4ng ph\u1ea3i t\u1ef1 ng\u00e3 c\u1ee7a t\u00f4i”. V\u1ecb n\u00e0y do qu\u00e1n s\u00e1t nh\u01b0 v\u1eady, \u0111\u1ed1i v\u1edbi s\u1ef1 v\u1eadt ch\u1eb3ng th\u1eadt c\u00f3 n\u00ean kh\u00f4ng c\u00f3 lo \u00e2u, phi\u1ec1n mu\u1ed9n.<\/p>\n (Lo \u00e2u)<\/strong><\/p>\n \u00d0\u01b0\u1ee3c nghe n\u00f3i v\u1eady, m\u1ed9t T\u1ef7-kheo kh\u00e1c b\u1ea1ch Th\u1ebf T\u00f4n:<\/p>\n — C\u00f3 th\u1ec3 c\u00f3 c\u00e1i g\u00ec kh\u00f4ng th\u1ef1c c\u00f3 \u1edf ngo\u00e0i, c\u00f3 th\u1ec3 g\u00e2y lo \u00e2u phi\u1ec1n mu\u1ed9n?<\/p>\n Th\u1ebf T\u00f4n \u0111\u00e1p:<\/p>\n — C\u00f3 th\u1ec3 c\u00f3, n\u00e0y T\u1ef7-kheo, \u1edf \u0111\u00e2y, c\u00f3 ng\u01b0\u1eddi ngh\u0129 nh\u01b0 sau: “C\u00e1i g\u00ec ch\u1eafc ch\u1eafn \u0111\u00e3 l\u00e0 c\u1ee7a t\u00f4i, nay ch\u1eafc ch\u1eafn kh\u00f4ng c\u00f2n l\u00e0 c\u1ee7a t\u00f4i. C\u00e1i g\u00ec ch\u1eafc ch\u1eafn c\u00f3 th\u1ec3 l\u00e0 c\u1ee7a t\u00f4i, ch\u1eafc ch\u1eafn t\u00f4i kh\u00f4ng \u0111\u01b0\u1ee3c c\u00e1i \u1ea5y”. Ng\u01b0\u1eddi \u0111\u00f3 s\u1ea7u mu\u1ed9n, than v\u00e3n, kh\u00f3c l\u00f3c, \u0111\u1ea5m ng\u1ef1c, \u0111i \u0111\u1ebfn b\u1ea5t t\u1ec9nh. N\u00e0y T\u1ef7-kheo, nh\u01b0 v\u1eady, c\u00f3 c\u00e1i kh\u00f4ng th\u1ef1c c\u00f3 \u1edf ngo\u00e0i, c\u00f3 th\u1ec3 g\u00e2y lo \u00e2u, phi\u1ec1n mu\u1ed9n.<\/p>\n — B\u1ea1ch Th\u1ebf T\u00f4n, c\u00f3 th\u1ec3 c\u00f3 c\u00e1i g\u00ec kh\u00f4ng th\u1ef1c c\u00f3 \u1edf ngo\u00e0i, c\u00f3 th\u1ec3 kh\u00f4ng g\u00e2y lo \u00e2u phi\u1ec1n mu\u1ed9n?<\/p>\n Th\u1ebf T\u00f4n \u0111\u00e1p:<\/p>\n — C\u00f3 th\u1ec3 c\u00f3, n\u00e0y T\u1ef7-kheo, \u1edf \u0111\u00e2y, n\u00e0y T\u1ef7-kheo, c\u00f3 ng\u01b0\u1eddi kh\u00f4ng ngh\u0129 nh\u01b0 sau: “C\u00e1i g\u00ec ch\u1eafc ch\u1eafn \u0111\u00e3 l\u00e0 c\u1ee7a t\u00f4i, nay ch\u1eafc ch\u1eafn kh\u00f4ng c\u00f2n l\u00e0 c\u1ee7a t\u00f4i. C\u00e1i g\u00ec ch\u1eafc ch\u1eafn c\u00f3 th\u1ec3 l\u00e0 c\u1ee7a t\u00f4i, ch\u1eafc ch\u1eafn t\u00f4i kh\u00f4ng \u0111\u01b0\u1ee3c c\u00e1i \u1ea5y”. Ng\u01b0\u1eddi \u0111\u00f3 kh\u00f4ng s\u1ea7u mu\u1ed9n, than v\u00e3n, kh\u00f3c l\u00f3c, kh\u00f4ng \u0111\u1ea5m ng\u1ef1c, kh\u00f4ng \u0111i \u0111\u1ebfn b\u1ea5t t\u1ec9nh. Nh\u01b0 v\u1eady, n\u00e0y T\u1ef7-kheo, c\u00f3 c\u00e1i kh\u00f4ng th\u1ef1c c\u00f3 \u1edf ngo\u00e0i, kh\u00f4ng g\u00e2y lo \u00e2u phi\u1ec1n mu\u1ed9n.<\/p>\n — B\u1ea1ch Th\u1ebf T\u00f4n, c\u00f3 th\u1ec3 c\u00f3 c\u00e1i g\u00ec kh\u00f4ng th\u1ef1c c\u00f3 \u1edf trong c\u00f3 th\u1ec3 g\u00e2y ra lo \u00e2u phi\u1ec1n mu\u1ed9n?<\/p>\n Th\u1ebf T\u00f4n \u0111\u00e1p:<\/p>\n — C\u00f3 th\u1ec3 c\u00f3, n\u00e0y T\u1ef7-kheo, \u1edf \u0111\u00e2y, n\u00e0y T\u1ef7-kheo, c\u00f3 ng\u01b0\u1eddi c\u00f3 (t\u00e0) ki\u1ebfn nh\u01b0 sau: “\u00d0\u00e2y l\u00e0 th\u1ebf gi\u1edbi, \u0111\u00e2y l\u00e0 t\u1ef1 ng\u00e3, sau khi ch\u1ebft, t\u00f4i s\u1ebd th\u01b0\u1eddng c\u00f2n, th\u01b0\u1eddng h\u1eb1ng, th\u01b0\u1eddng tr\u00fa kh\u00f4ng bi\u1ebfn chuy\u1ec3n. T\u00f4i s\u1ebd tr\u00fa nh\u01b0 th\u1ebf n\u00e0y cho \u0111\u1ebfn m\u00e3i m\u00e3i”. Ng\u01b0\u1eddi n\u00e0y nghe Nh\u01b0 Lai hay \u0111\u1ec7 t\u1eed Nh\u01b0 Lai thuy\u1ebft ph\u00e1p \u0111\u1ec3 b\u1ea1t tr\u1eeb t\u1ea5t c\u1ea3 ki\u1ebfn x\u1ee9, c\u1ed1 ch\u1ea5p, thi\u00ean ch\u1ea5p, thi\u00ean ki\u1ebfn, t\u00f9y mi\u00ean, s\u1ef1 t\u1ecbnh ch\u1ec9 m\u1ecdi h\u00e0nh \u0111\u1ed9ng, s\u1ef1 t\u1eeb b\u1ecf m\u1ecdi sanh y, s\u1ef1 di\u1ec7t tr\u1eeb kh\u00e1t \u00e1i \u0111\u01b0a \u0111\u1ebfn ly tham, \u0111o\u1ea1n di\u1ec7t, Ni\u1ebft-b\u00e0n. Ng\u01b0\u1eddi \u0111\u00f3 c\u00f3 th\u1ec3 ngh\u0129 nh\u01b0 sau: “Ch\u1eafc ch\u1eafn ta s\u1ebd b\u1ecb \u0111o\u1ea1n di\u1ec7t, ch\u1eafc ch\u1eafn ta s\u1ebd b\u1ecb ho\u1ea1i di\u1ec7t, ch\u1eafc ch\u1eafn ta s\u1ebd kh\u00f4ng t\u1ed3n t\u1ea1i”. Ng\u01b0\u1eddi \u0111\u00f3 s\u1ea7u mu\u1ed9n, than v\u00e3n, kh\u00f3c l\u00f3c, \u0111\u1ea5m ng\u1ef1c, \u0111i \u0111\u1ebfn b\u1ea5t t\u1ec9nh. N\u00e0y T\u1ef7-kheo, nh\u01b0 v\u1eady l\u00e0 c\u00f3 c\u00e1i kh\u00f4ng th\u1ef1c c\u00f3 \u1edf trong c\u00f3 th\u1ec3 g\u00e2y ra lo \u00e2u phi\u1ec1n mu\u1ed9n.<\/p>\n — B\u1ea1ch Th\u1ebf T\u00f4n, c\u00f3 th\u1ec3 c\u00f3 c\u00e1i g\u00ec kh\u00f4ng th\u1ef1c c\u00f3 \u1edf trong, kh\u00f4ng g\u00e2y ra lo \u00e2u, phi\u1ec1n mu\u1ed9n?<\/p>\n Th\u1ebf T\u00f4n \u0111\u00e1p:<\/p>\n — C\u00f3 th\u1ec3 c\u00f3, n\u00e0y T\u1ef7-kheo, \u1edf \u0111\u00e2y, c\u00f3 ng\u01b0\u1eddi kh\u00f4ng c\u00f3 (t\u00e0) ki\u1ebfn nh\u01b0 sau: “\u00d0\u00e2y l\u00e0 th\u1ebf gi\u1edbi, \u0111\u00e2y l\u00e0 t\u1ef1 ng\u00e3, sau khi ch\u1ebft, t\u00f4i s\u1ebd th\u01b0\u1eddng c\u00f2n, th\u01b0\u1eddng h\u1eb1ng, th\u01b0\u1eddng tr\u00fa, kh\u00f4ng bi\u1ebfn chuy\u1ec3n, t\u00f4i s\u1ebd tr\u00fa nh\u01b0 th\u1ebf n\u00e0y cho \u0111\u1ebfn m\u00e3i m\u00e3i”. Ng\u01b0\u1eddi n\u00e0y nghe Nh\u01b0 Lai hay \u0111\u1ec7 t\u1eed Nh\u01b0 Lai thuy\u1ebft ph\u00e1p \u0111\u1ec3 b\u1ea1t tr\u1eeb t\u1ea5t c\u1ea3 ki\u1ebfn x\u1ee9, c\u1ed1 ch\u1ea5p, thi\u00ean ch\u1ea5p, thi\u00ean ki\u1ebfn, t\u00f9y mi\u00ean, s\u1ef1 t\u1ecbnh chi m\u1ecdi h\u00e0nh \u0111\u1ed9ng, s\u1ef1 t\u1eeb b\u1ecf m\u1ecdi sanh y, s\u1ef1 di\u1ec7t tr\u1eeb kh\u00e1t \u00e1i \u0111\u1ec3 \u0111\u01b0a \u0111\u1ebfn ly tham, \u0111o\u1ea1n di\u1ec7t, Ni\u1ebft-b\u00e0n. V\u1ecb \u1ea5y kh\u00f4ng ngh\u0129 nh\u01b0 sau: “Ch\u1eafc ch\u1eafn ta s\u1ebd b\u1ecb \u0111o\u1ea1n di\u1ec7t, ch\u1eafc ch\u1eafn ta s\u1ebd b\u1ecb ho\u1ea1i di\u1ec7t, ch\u1eafc ch\u1eafn ta s\u1ebd kh\u00f4ng t\u1ed3n t\u1ea1i”. V\u1ecb \u1ea5y kh\u00f4ng s\u1ea7u mu\u1ed9n, than v\u00e3n, kh\u00f3c l\u00f3c; v\u1ecb \u1ea5y kh\u00f4ng \u0111\u1ea5m ng\u1ef1c, kh\u00f4ng \u0111i \u0111\u1ebfn b\u1ea5t t\u1ec9nh. N\u00e0y c\u00e1c T\u1ef7-kheo, nh\u01b0 v\u1eady l\u00e0 c\u00f3 c\u00e1i kh\u00f4ng th\u1ef1c c\u00f3 \u1edf trong, kh\u00f4ng g\u00e2y ra lo \u00e2u, phi\u1ec1n mu\u1ed9n.<\/p>\n (V\u00f4 th\u01b0\u1eddng v\u00e0 v\u00f4 ng\u00e3)<\/p>\n N\u00e0y c\u00e1c T\u1ef7-kheo, c\u00e1c \u00d4ng c\u00f3 th\u1ec3 n\u1eafm gi\u1eef m\u1ed9t v\u1eadt s\u1edf h\u1eefu g\u00ec, v\u00e0 v\u1eadt s\u1edf h\u1eefu \u0111\u01b0\u1ee3c n\u1eafm gi\u1eef \u1ea5y s\u1ebd th\u01b0\u1eddng c\u00f2n, th\u01b0\u1eddng h\u1eb1ng, th\u01b0\u1eddng tr\u00fa, kh\u00f4ng chuy\u1ec3n bi\u1ebfn, c\u00f3 th\u1ec3 tr\u00fa nh\u01b0 th\u1ebf n\u00e0y m\u00e3i m\u00e3i kh\u00f4ng? Ch\u01b0 T\u1ef7-kheo, c\u00e1c \u00d4ng c\u00f3 th\u1ec3 th\u1ea5y m\u1ed9t v\u1eadt s\u1edf h\u1eefu n\u00e0o \u0111\u01b0\u1ee3c n\u1eafm gi\u1eef v\u00e0 v\u1eadt s\u1edf h\u1eefu \u0111\u01b0\u1ee3c n\u1eafm gi\u1eef \u1ea5y s\u1ebd th\u01b0\u1eddng c\u00f2n, th\u01b0\u1eddng h\u1eb1ng, th\u01b0\u1eddng tr\u00fa, kh\u00f4ng chuy\u1ec3n bi\u1ebfn, c\u00f3 th\u1ec3 tr\u00fa nh\u01b0 th\u1ebf n\u00e0y m\u00e3i m\u00e3i kh\u00f4ng?<\/p>\n — B\u1ea1ch Th\u1ebf T\u00f4n, kh\u00f4ng.<\/p>\n — L\u00e0nh thay, n\u00e0y c\u00e1c T\u1ef7-kheo. N\u00e0y c\u00e1c T\u1ef7-kheo, Ta c\u0169ng kh\u00f4ng th\u1ea5y m\u1ed9t v\u1eadt s\u1edf h\u1eefu \u0111\u01b0\u1ee3c n\u1eafm gi\u1eef n\u00e0o, m\u00e0 v\u1eadt s\u1edf h\u1eefu \u0111\u01b0\u1ee3c n\u1eafm gi\u1eef \u1ea5y s\u1ebd th\u01b0\u1eddng c\u00f2n, th\u01b0\u1eddng h\u1eb1ng, th\u01b0\u1eddng tr\u00fa, kh\u00f4ng chuy\u1ec3n bi\u1ebfn, c\u00f3 th\u1ec3 tr\u00fa nh\u01b0 th\u1ebf n\u00e0y m\u00e3i m\u00e3i. N\u00e0y c\u00e1c T\u1ef7-kheo, c\u00e1c \u00d4ng c\u00f3 th\u1ec3 ch\u1ea5p th\u1ee7 Ng\u00e3 lu\u1eadn th\u1ee7 n\u00e0o m\u00e0 Ng\u00e3 lu\u1eadn th\u1ee7 \u1ea5y \u0111\u01b0\u1ee3c ch\u1ea5p th\u1ee7 nh\u01b0 v\u1eady l\u1ea1i kh\u00f4ng kh\u1edfi l\u00ean s\u1ea7u, bi, kh\u1ed5, \u01b0u, n\u00e3o kh\u00f4ng? N\u00e0y c\u00e1c T\u1ef7-kheo, c\u00e1c \u00d4ng c\u00f3 th\u1ea5y Ng\u00e3 lu\u1eadn th\u1ee7 n\u00e0o m\u00e0 Ng\u00e3 lu\u1eadn th\u1ee7 \u1ea5y \u0111\u01b0\u1ee3c ch\u1ea5p th\u1ee7 nh\u01b0 v\u1eady l\u1ea1i kh\u00f4ng kh\u1edfi l\u00ean s\u1ea7u, bi, kh\u1ed5, \u01b0u, n\u00e3o kh\u00f4ng?<\/p>\n — B\u1ea1ch Th\u1ebf T\u00f4n kh\u00f4ng.<\/p>\n — L\u00e0nh thay, n\u00e0y c\u00e1c T\u1ef7-kheo. N\u00e0y c\u00e1c T\u1ef7-kheo, Ta c\u0169ng kh\u00f4ng th\u1ea5y Ng\u00e3 lu\u1eadn th\u1ee7 n\u00e0o m\u00e0 Ng\u00e3 lu\u1eadn th\u1ee7 \u1ea5y \u0111\u01b0\u1ee3c ch\u1ea5p th\u1ee7 nh\u01b0 v\u1eady l\u1ea1i kh\u00f4ng kh\u1edfi l\u00ean s\u1ea7u, bi, kh\u1ed5, \u01b0u, n\u00e3o. N\u00e0y c\u00e1c T\u1ef7-kheo, c\u00e1c \u00d4ng c\u00f3 ki\u1ebfn y n\u00e0o, m\u00e0 ki\u1ebfn y \u1ea5y \u0111\u01b0\u1ee3c y ch\u1ec9 nh\u01b0 v\u1eady l\u1ea1i kh\u00f4ng kh\u1edfi l\u00ean s\u1ea7u, bi, kh\u1ed5, \u01b0u, n\u00e3o kh\u00f4ng? N\u00e0y c\u00e1c T\u1ef7-kheo, c\u00e1c \u00d4ng c\u00f3 th\u1ea5y ki\u1ebfn y n\u00e0o, m\u00e0 ki\u1ebfn y \u1ea5y \u0111\u01b0\u1ee3c y ch\u1ec9 nh\u01b0 v\u1eady l\u1ea1i kh\u00f4ng kh\u1edfi l\u00ean s\u1ea7u, bi, kh\u1ed5, \u01b0u, n\u00e3o kh\u00f4ng?<\/p>\n — B\u1ea1ch Th\u1ebf T\u00f4n, kh\u00f4ng<\/p>\n — L\u00e0nh thay, n\u00e0y c\u00e1c T\u1ef7-kheo! N\u00e0y c\u00e1c T\u1ef7-kheo, Ta c\u0169ng kh\u00f4ng th\u1ea5y m\u1ed9t ki\u1ebfn y n\u00e0o, m\u00e0 ki\u1ebfn y \u1ea5y \u0111\u01b0\u1ee3c y ch\u1ec9 nh\u01b0 v\u1eady, l\u1ea1i kh\u00f4ng kh\u1edfi l\u00ean s\u1ea7u, bi, kh\u1ed5, \u01b0u, n\u00e3o. Ch\u01b0 T\u1ef7-kheo, n\u1ebfu c\u00f3 ng\u00e3 th\u1eddi c\u00f3 ng\u00e3 s\u1edf thu\u1ed9c c\u1ee7a t\u00f4i kh\u00f4ng?<\/p>\n — B\u1ea1ch Th\u1ebf T\u00f4n, c\u00f3.<\/p>\n — Ch\u01b0 T\u1ef7-kheo, n\u1ebfu c\u00f3 ng\u00e3 s\u1edf thu\u1ed9c, th\u1eddi c\u00f3 ng\u00e3 c\u1ee7a t\u00f4i kh\u00f4ng?<\/p>\n — B\u1ea1ch Th\u1ebf T\u00f4n, c\u00f3.<\/p>\n — Ch\u01b0 T\u1ef7-kheo, n\u1ebfu ng\u00e3 v\u00e0 ng\u00e3 s\u1edf thu\u1ed9c kh\u00f4ng th\u1ec3 \u0111\u01b0\u1ee3c ch\u1ea5p nh\u1eadn l\u00e0 th\u01b0\u1eddng c\u00f2n, th\u01b0\u1eddng h\u1eb1ng, th\u00ec ki\u1ebfn x\u1ee9 n\u00e0y: “\u00d0\u00e2y l\u00e0 th\u1ebf gi\u1edbi, \u0111\u00e2y l\u00e0 t\u1ef1 ng\u00e3, sau khi ch\u1ebft t\u00f4i s\u1ebd th\u00e0nh th\u01b0\u1eddng c\u00f2n, th\u01b0\u1eddng h\u1eb1ng, th\u01b0\u1eddng tr\u00fa, kh\u00f4ng bi\u1ebfn chuy\u1ec3n, t\u00f4i s\u1ebd tr\u00fa nh\u01b0 th\u1ebf n\u00e0y cho \u0111\u1ebfn m\u00e3i m\u00e3i”. N\u00e0y c\u00e1c T\u1ef7-kheo, ki\u1ebfn x\u1ee9 \u1ea5y l\u00e0 ho\u00e0n to\u00e0n, tri\u1ec7t \u0111\u1ec3 ch\u1eb3ng ngu si kh\u00f4ng?<\/p>\n — B\u1ea1ch Th\u1ebf T\u00f4n, l\u00e0m sao c\u00f3 th\u1ec3 ho\u00e0n to\u00e0n, tri\u1ec7t \u0111\u1ec3 ch\u1eb3ng ngu si \u0111\u01b0\u1ee3c!<\/p>\n — N\u00e0y c\u00e1c T\u1ef7-kheo, c\u00e1c \u00d4ng ngh\u0129 th\u1ebf n\u00e0o? S\u1eafc l\u00e0 th\u01b0\u1eddng hay v\u00f4 th\u01b0\u1eddng?<\/p>\n — B\u1ea1ch Th\u1ebf T\u00f4n, v\u00f4 th\u01b0\u1eddng.<\/p>\n — C\u00e1i g\u00ec v\u00f4 th\u01b0\u1eddng l\u00e0 kh\u1ed5 hay l\u1ea1c?<\/p>\n — B\u1ea1ch Th\u1ebf T\u00f4n, kh\u1ed5.<\/p>\n — C\u00e1i g\u00ec v\u00f4 th\u01b0\u1eddng, kh\u1ed5, ch\u1ecbu s\u1ef1 bi\u1ebfn ho\u1ea1i, th\u00ec c\u00f3 h\u1ee3p l\u00fd ch\u0103ng khi ch\u00e1nh qu\u00e1n c\u00e1i \u1ea5y l\u00e0: “C\u00e1i n\u00e0y l\u00e0 c\u1ee7a t\u00f4i, c\u00e1i n\u00e0y l\u00e0 t\u00f4i, c\u00e1i n\u00e0y l\u00e0 t\u1ef1 ng\u00e3 c\u1ee7a t\u00f4i”?<\/p>\n — B\u1ea1ch Th\u1ebf T\u00f4n, kh\u00f4ng.<\/p>\n — Ch\u01b0 T\u1ef7-kheo, c\u1ea3m th\u1ecd l\u00e0 th\u01b0\u1eddng hay v\u00f4 th\u01b0\u1eddng?<\/p>\n — B\u1ea1ch Th\u1ebf T\u00f4n, l\u00e0 v\u00f4 th\u01b0\u1eddng.<\/p>\n — C\u00e1i g\u00ec v\u00f4 th\u01b0\u1eddng l\u00e0 kh\u1ed5 hay l\u1ea1c?<\/p>\n — B\u1ea1ch Th\u1ebf T\u00f4n, l\u00e0 kh\u1ed5.<\/p>\n — C\u00e1i g\u00ec v\u00f4 th\u01b0\u1eddng, kh\u1ed5, ch\u1ecbu s\u1ef1 bi\u1ebfn ho\u1ea1i th\u00ec c\u00f3 h\u1ee3p l\u00fd ch\u0103ng khi ch\u00e1nh qu\u00e1n c\u00e1i \u1ea5y l\u00e0: “C\u00e1i n\u00e0y l\u00e0 c\u1ee7a t\u00f4i… t\u1ef1 ng\u00e3 c\u1ee7a t\u00f4i”?<\/p>\n — B\u1ea1ch Th\u1ebf T\u00f4n, kh\u00f4ng.<\/p>\n — Ch\u01b0 T\u1ef7-kheo, t\u01b0\u1edfng l\u00e0 th\u01b0\u1eddng hay v\u00f4 th\u01b0\u1eddng?<\/p>\n — B\u1ea1ch Th\u1ebf T\u00f4n, v\u00f4 th\u01b0\u1eddng.<\/p>\n — C\u00e1i g\u00ec v\u00f4 th\u01b0\u1eddng…?<\/p>\n — B\u1ea1ch Th\u1ebf T\u00f4n, kh\u00f4ng.<\/p>\n — Ch\u01b0 T\u1ef7-kheo, c\u00e1c h\u00e0nh l\u00e0 th\u01b0\u1eddng hay v\u00f4 th\u01b0\u1eddng… ch\u01b0 T\u1ef7-kheo, th\u1ee9c l\u00e0 th\u01b0\u1eddng hay v\u00f4 th\u01b0\u1eddng?<\/p>\n — B\u1ea1ch Th\u1ebf T\u00f4n, v\u00f4 th\u01b0\u1eddng.<\/p>\n — C\u00e1i g\u00ec v\u00f4 th\u01b0\u1eddng l\u00e0 kh\u1ed5 hay l\u1ea1c?<\/p>\n — B\u1ea1ch Th\u1ebf T\u00f4n, kh\u1ed5.<\/p>\n – C\u00e1i g\u00ec v\u00f4 th\u01b0\u1eddng, kh\u1ed5 th\u00ec c\u00f3 h\u1ee3p l\u00fd ch\u0103ng, khi ch\u00e1nh qu\u00e1n c\u00e1i \u1ea5y l\u00e0: “C\u00e1i n\u00e0y l\u00e0 c\u1ee7a t\u00f4i, c\u00e1i n\u00e0y l\u00e0 t\u00f4i, c\u00e1i n\u00e0y l\u00e0 t\u1ef1 ng\u00e3 c\u1ee7a t\u00f4i”?<\/p>\n — B\u1ea1ch Th\u1ebf T\u00f4n, kh\u00f4ng.<\/p>\n — Do v\u1eady, n\u00e0y c\u00e1c T\u1ef7-kheo, b\u1ea5t c\u1ee9 c\u00e1c s\u1eafc ph\u00e1p n\u00e0o, qu\u00e1 kh\u1ee9, t\u01b0\u01a1ng lai, hi\u1ec7n t\u1ea1i, n\u1ed9i hay ngo\u1ea1i, th\u00f4 hay t\u1ebf, li\u1ec7t hay th\u1eafng, xa hay g\u1ea7n; t\u1ea5t c\u1ea3 s\u1eafc ph\u00e1p l\u00e0: “C\u00e1i n\u00e0y kh\u00f4ng ph\u1ea3i c\u1ee7a t\u00f4i, c\u00e1i n\u00e0y kh\u00f4ng ph\u1ea3i l\u00e0 t\u00f4i, c\u00e1i n\u00e0y kh\u00f4ng ph\u1ea3i t\u1ef1 ng\u00e3 c\u1ee7a t\u00f4i”, c\u1ea7n ph\u1ea3i nh\u01b0 th\u1eadt qu\u00e1n v\u1edbi ch\u00e1nh tr\u00ed tu\u1ec7. B\u1ea5t c\u1ee9 c\u1ea3m th\u1ecd n\u00e0o… B\u1ea5t c\u1ee9 t\u01b0\u1edfng n\u00e0o… B\u1ea5t c\u1ee9 h\u00e0nh n\u00e0o… B\u1ea5t c\u1ee9 th\u1ee9c n\u00e0o, qu\u00e1 kh\u1ee9, v\u1ecb lai, hi\u1ec7n t\u1ea1i, n\u1ed9i hay ngo\u1ea1i, th\u00f4 hay t\u1ebf, li\u1ec7t hay th\u1eafng, xa hay g\u1ea7n, t\u1ea5t c\u1ea3 th\u1ee9c l\u00e0: “C\u00e1i n\u00e0y kh\u00f4ng ph\u1ea3i c\u1ee7a t\u00f4i, c\u00e1i n\u00e0y kh\u00f4ng ph\u1ea3i l\u00e0 t\u00f4i, c\u00e1i n\u00e0y kh\u00f4ng ph\u1ea3i t\u1ef1 ng\u00e3 c\u1ee7a t\u00f4i”, c\u1ea7n ph\u1ea3i nh\u01b0 th\u1eadt qu\u00e1n v\u1edbi ch\u00e1nh tr\u00ed tu\u1ec7.<\/p>\n Ch\u01b0 T\u1ef7-kheo, nh\u1edd th\u1ea5y v\u1eady, v\u1ecb \u00d0a v\u0103n Th\u00e1nh \u0111\u1ec7 t\u1eed y\u1ec3m ly \u0111\u1ed1i v\u1edbi s\u1eafc, y\u1ec3m ly \u0111\u1ed1i v\u1edbi th\u1ecd, y\u1ec3m ly \u0111\u1ed1i v\u1edbi t\u01b0\u1edfng, y\u1ec3m ly \u0111\u1ed1i v\u1edbi h\u00e0nh, y\u1ec3m ly \u0111\u1ed1i v\u1edbi th\u1ee9c, do y\u1ec3m ly n\u00ean ly tham, do ly tham, n\u00ean \u0111\u01b0\u1ee3c gi\u1ea3i tho\u00e1t, trong s\u1ef1 gi\u1ea3i tho\u00e1t c\u00f3 tr\u00ed kh\u1edfi l\u00ean, bi\u1ebft \u0111\u01b0\u1ee3c \u0111\u00e3 gi\u1ea3i tho\u00e1t. V\u1ecb \u1ea5y bi\u1ebft: “Sanh \u0111\u00e3 t\u1eadn, ph\u1ea1m h\u1ea1nh \u0111\u00e3 th\u00e0nh, nh\u1eefng g\u00ec n\u00ean l\u00e0m \u0111\u00e3 l\u00e0m, kh\u00f4ng c\u00f2n tr\u1edf lui t\u1ea1i \u0111\u00e2y v\u1edbi m\u1ed9t \u0111\u1eddi s\u1ed1ng kh\u00e1c”.<\/p>\n (B\u1eadc A-la-h\u00e1n)<\/strong><\/p>\n Ch\u01b0 T\u1ef7-kheo, T\u1ef7-kheo \u1ea5y \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0 v\u1ecb \u0111\u00e3 v\u1ea5t b\u1ecf \u0111i c\u00e1c ch\u01b0\u1edbng ng\u1ea1i v\u1eadt, l\u00e0 v\u1ecb \u0111\u00e3 l\u1ea5p \u0111\u1ea7y c\u00e1c th\u00f4ng h\u00e0o, l\u00e0 v\u1ecb \u0111\u00e3 nh\u1ed5 l\u00ean c\u1ed9t tr\u1ee5, l\u00e0 v\u1ecb \u0111\u00e3 m\u1edf tung c\u00e1c l\u1ec1 kh\u00f3a, l\u00e0 b\u1eadc Th\u00e1nh \u0111\u00e3 h\u1ea1 c\u00e2y c\u1edd xu\u1ed1ng, \u0111\u00e3 \u0111\u1eb7t g\u00e1nh n\u1eb7ng xu\u1ed1ng, kh\u00f4ng c\u00f3 g\u00ec h\u1ec7 l\u1ee5y.<\/p>\n V\u00e0 th\u1ebf n\u00e0o l\u00e0 T\u1ef7-kheo \u0111\u00e3 v\u1ea5t b\u1ecf \u0111i c\u00e1c ch\u01b0\u1edbng ng\u1ea1i? \u1ede \u0111\u00e2y, n\u00e0y c\u00e1c T\u1ef7-kheo, l\u00e0 \u0111\u00e3 \u0111o\u1ea1n tr\u1eeb v\u00f4 minh, c\u1eaft t\u1eadn g\u1ed1c r\u1ec5, l\u00e0m cho nh\u01b0 c\u00e2y ta-la b\u1ecb ch\u1eb7t \u0111\u1ea7u, khi\u1ebfn kh\u00f4ng th\u1ec3 t\u00e1i sanh trong t\u01b0\u01a1ng lai, kh\u00f4ng c\u00f3 kh\u1ea3 n\u0103ng sanh kh\u1edfi. Ch\u01b0 T\u1ef7-kheo, nh\u01b0 v\u1eady l\u00e0 T\u1ef7-kheo \u0111\u00e3 v\u1ea5t b\u1ecf \u0111i c\u00e1c ch\u01b0\u1edbng ng\u1ea1i.<\/p>\n N\u00e0y c\u00e1c T\u1ef7-kheo, th\u1ebf n\u00e0o l\u00e0 T\u1ef7-kheo \u0111\u00e3 l\u1ea5p \u0111\u1ea7y c\u00e1c th\u00f4ng h\u00e0o? \u1ede \u0111\u00e2y, n\u00e0y c\u00e1c T\u1ef7-kheo, T\u1ef7-kheo \u0111\u00e3 \u0111o\u1ea1n tr\u1eeb t\u00e1i sanh v\u00e0 s\u1ef1 lu\u00e2n chuy\u1ec3n sanh t\u1eed, \u0111\u00e3 c\u1eaft t\u1eadn g\u1ed1c r\u1ec5, l\u00e0m cho nh\u01b0 c\u00e2y ta-la b\u1ecb ch\u1eb7t \u0111\u1ea7u, khi\u1ebfn kh\u00f4ng th\u1ec3 t\u00e1i sanh trong t\u01b0\u01a1ng lai, kh\u00f4ng c\u00f3 kh\u1ea3 n\u0103ng sanh kh\u1edfi. Ch\u01b0 T\u1ef7-kheo, nh\u01b0 v\u1eady l\u00e0 T\u1ef7-kheo \u0111\u00e3 l\u1ea5p \u0111\u1ea7y th\u00f4ng h\u00e0o.<\/p>\n N\u00e0y c\u00e1c T\u1ef7-kheo, th\u1ebf n\u00e0o l\u00e0 T\u1ef7-kheo \u0111\u00e3 nh\u1ed5 l\u00ean c\u1ed9t tr\u1ee5? \u1ede \u0111\u00e2y, n\u00e0y c\u00e1c T\u1ef7-kheo, T\u1ef7-kheo \u0111\u00e3 \u0111o\u1ea1n tr\u1eeb kh\u00e1t \u00e1i, \u0111\u00e3 c\u1eaft t\u1eadn g\u1ed1c r\u1ec5, l\u00e0m cho nh\u01b0 c\u00e2y ta-la b\u1ecb ch\u1eb7t \u0111\u1ea7u, khi\u1ebfn kh\u00f4ng th\u1ec3 t\u00e1i sanh trong t\u01b0\u01a1ng lai, kh\u00f4ng c\u00f3 kh\u1ea3 n\u0103ng sanh kh\u1edfi. Ch\u01b0 T\u1ef7-kheo, nh\u01b0 v\u1eady l\u00e0 T\u1ef7-kheo \u0111\u00e3 nh\u1ed5 l\u00ean c\u1ed9t tr\u1ee5.<\/p>\n N\u00e0y c\u00e1c T\u1ef7-kheo, th\u1ebf n\u00e0o l\u00e0 T\u1ef7-kheo \u0111\u00e3 m\u1edf tung c\u00e1c l\u1ec1 kh\u00f3a? \u1ede \u0111\u00e2y, n\u00e0y c\u00e1c T\u1ef7-kheo, T\u1ef7-kheo \u0111\u00e3 \u0111o\u1ea1n tr\u1eeb n\u0103m h\u1ea1 ph\u1ea7n ki\u1ebft s\u1eed, \u0111\u00e3 c\u1eaft t\u1eadn g\u1ed1c r\u1ec5, l\u00e0m cho nh\u01b0 c\u00e2y ta-la b\u1ecb ch\u1eb7t \u0111\u1ea7u, khi\u1ebfn kh\u00f4ng th\u1ec3 t\u00e1i sanh trong t\u01b0\u01a1ng lai, kh\u00f4ng c\u00f3 kh\u1ea3 n\u0103ng sanh kh\u1edfi. Ch\u01b0 T\u1ef7-kheo, nh\u01b0 v\u1eady l\u00e0 T\u1ef7-kheo \u0111\u00e3 m\u1edf tung c\u00e1c l\u1ec1 kh\u00f3a.<\/p>\n N\u00e0y c\u00e1c T\u1ef7-kheo, th\u1ebf n\u00e0o l\u00e0 T\u1ef7-kheo b\u1eadc Th\u00e1nh, \u0111\u00e3 h\u1ea1 c\u00e2y c\u1edd xu\u1ed1ng, \u0111\u00e3 \u0111\u1eb7t g\u00e1nh n\u1eb7ng xu\u1ed1ng, kh\u00f4ng c\u00f3 g\u00ec h\u1ec7 l\u1ee5y? \u1ede \u0111\u00e2y, n\u00e0y c\u00e1c T\u1ef7-kheo, T\u1ef7-kheo \u0111\u00e3 \u0111o\u1ea1n tr\u1eeb ng\u00e3 m\u1ea1n, \u0111\u00e3 c\u1eaft t\u1eadn g\u1ed1c r\u1ec5, l\u00e0m cho nh\u01b0 c\u00e2y ta-la b\u1ecb ch\u1eb7t \u0111\u1ea7u, khi\u1ebfn kh\u00f4ng th\u1ec3 t\u00e1i sanh trong t\u01b0\u01a1ng lai, kh\u00f4ng c\u00f3 kh\u1ea3 n\u0103ng sanh kh\u1edfi. Ch\u01b0 T\u1ef7-kheo, nh\u01b0 v\u1eady l\u00e0 v\u1ecb T\u1ef7-kheo b\u1eadc Th\u00e1nh, \u0111\u00e3 h\u1ea1 c\u00e2y c\u1edd xu\u1ed1ng, \u0111\u00e3 \u0111\u1eb7t g\u00e1nh n\u1eb7ng xu\u1ed1ng, kh\u00f4ng c\u00f3 g\u00ec h\u1ec7 l\u1ee5y.<\/p>\n Ch\u01b0 T\u1ef7-kheo, T\u1ef7-kheo \u0111\u00e3 gi\u1ea3i tho\u00e1t nh\u01b0 v\u1eady, th\u00ec ch\u01b0 Thi\u00ean \u1edf \u00d0\u1ebf th\u00edch Thi\u00ean gi\u1edbi, Ph\u1ea1m thi\u00ean gi\u1edbi, Sanh ch\u1ee7 gi\u1edbi s\u1ebd kh\u00f4ng t\u00ecm \u0111\u01b0\u1ee3c d\u1ea5u v\u1ebft c\u1ee7a T\u1ef7-kheo \u1ea5y, n\u1ebfu ngh\u0129 r\u1eb1ng: “Y \u1edf \u0111\u00e2y, c\u00f3 th\u1ee9c c\u1ee7a Nh\u01b0 Lai”. V\u00ec sao v\u1eady? Ch\u01b0 T\u1ef7-kheo, Ta n\u00f3i ngay \u1edf hi\u1ec7n t\u1ea1i, m\u1ed9t Nh\u01b0 Lai kh\u00f4ng th\u1ec3 t\u00ecm th\u1ea5y d\u1ea5u v\u1ebft”.<\/p>\n (Xuy\u00ean t\u1ea1c Nh\u01b0 Lai)<\/strong><\/p>\n Ch\u01b0 T\u1ef7-kheo, Ta n\u00f3i nh\u01b0 v\u1eady, thuy\u1ebft nh\u01b0 v\u1eady, m\u1ed9t s\u1ed1 Sa-m\u00f4n, B\u00e0-la-m\u00f4n xuy\u00ean t\u1ea1c Ta m\u1ed9t c\u00e1ch phi ch\u01a1n, h\u1ed3 \u0111\u1ed3, h\u01b0 v\u1ecdng, kh\u00f4ng th\u1ef1c: “Sa-m\u00f4n Gotama ch\u1ee7 tr\u01b0\u01a1ng ch\u1ee7 ngh\u0129a h\u01b0 v\u00f4, \u0111\u1ec1 cao \u0111o\u1ea1n di\u1ec7t, h\u1ee7y di\u1ec7t, s\u1ef1 ti\u00eau di\u1ec7t c\u00e1c h\u1eefu t\u00ecnh”. Nh\u01b0ng n\u00e0y c\u00e1c T\u1ef7-kheo, Ta kh\u00f4ng l\u00e0 nh\u01b0 v\u1eady, Ta kh\u00f4ng n\u00f3i nh\u01b0 v\u1eady, Ta kh\u00f4ng nh\u01b0 c\u00e1c Sa-m\u00f4n, B\u00e0-la-m\u00f4n \u1ea5y \u0111\u00e3 xuy\u00ean t\u1ea1c m\u1ed9t c\u00e1ch phi ch\u01a1n, h\u1ed3 \u0111\u1ed3, h\u01b0 v\u1ecdng, kh\u00f4ng th\u1eadt: “Sa-m\u00f4n Gotama ch\u1ee7 tr\u01b0\u01a1ng ch\u1ee7 ngh\u0129a h\u01b0 v\u00f4, \u0111\u1ec1 cao \u0111o\u1ea1n di\u1ec7t, h\u1ee7y di\u1ec7t, s\u1ef1 ti\u00eau di\u1ec7t c\u00e1c h\u1eefu t\u00ecnh”.<\/p>\n Ch\u01b0 T\u1ef7-kheo, x\u01b0a c\u0169ng nh\u01b0 nay, Ta ch\u1ec9 n\u00f3i l\u00ean s\u1ef1 kh\u1ed5 v\u00e0 s\u1ef1 di\u1ec7t kh\u1ed5. Ch\u01b0 T\u1ef7-kheo, n\u1ebfu \u1edf \u0111\u00e2y nh\u1eefng ng\u01b0\u1eddi kh\u00e1c nhi\u1ebfc m\u1eafng, ph\u1ec9 b\u00e1ng, l\u00e0m cho Nh\u01b0 Lai t\u1ee9c gi\u1eadn, th\u00ec n\u00e0y c\u00e1c T\u1ef7-kheo, \u1edf \u0111\u00e2y, Nh\u01b0 Lai kh\u00f4ng c\u00f3 s\u00e2n h\u1eadn, kh\u00f4ng c\u00f3 b\u1ea5t m\u00e3n, t\u00e2m kh\u00f4ng ph\u1eabn n\u1ed9. Ch\u01b0 T\u1ef7-kheo, n\u1ebfu \u1edf \u0111\u00e2y, nh\u1eefng ng\u01b0\u1eddi kh\u00e1c cung k\u00ednh, t\u00f4n tr\u1ecdng, l\u1ec5 b\u00e1i, c\u00fang d\u01b0\u1eddng Nh\u01b0 Lai, th\u00ec n\u00e0y c\u00e1c T\u1ef7-kheo, \u1edf \u0111\u00e2y Nh\u01b0 Lai kh\u00f4ng c\u00f3 hoan h\u1ef7, sung s\u01b0\u1edbng, T\u00e2m kh\u00f4ng th\u00edch th\u00fa. Ch\u01b0 T\u1ef7-kheo, n\u1ebfu nh\u1eefng ng\u01b0\u1eddi kh\u00e1c cung k\u00ednh, t\u00f4n tr\u1ecdng, l\u1ec5 b\u00e1i, c\u00fang d\u01b0\u1eddng Nh\u01b0 Lai, th\u00ec n\u00e0y c\u00e1c T\u1ef7-kheo, \u1edf \u0111\u00e2y Nh\u01b0 Lai suy ngh\u0129: “\u00d0\u00e2y l\u00e0 \u0111i\u1ec1u x\u01b0a kia \u0111\u00e3 t\u1eebng bi\u1ebft r\u00f5: \u1edf \u0111\u00e2y l\u00e0 tr\u00e1ch nhi\u1ec7m Ta ph\u1ea3i l\u00e0m”.<\/p>\n Do v\u1eady, n\u00e0y c\u00e1c T\u1ef7-kheo, n\u1ebfu c\u00f3 nh\u1eefng ng\u01b0\u1eddi kh\u00e1c nhi\u1ebfc m\u1eafng, ph\u1ec9 b\u00e1ng, l\u00e0m cho c\u00e1c \u00d4ng t\u1ee9c gi\u1eadn, \u1edf \u0111\u00e2y c\u00e1c \u00d4ng ch\u1edb c\u00f3 s\u00e2n h\u1eadn, b\u1ea5t m\u00e3n, t\u00e2m ch\u1edb kh\u1edfi ph\u1eabn n\u1ed9. Do v\u1eady, n\u00e0y c\u00e1c T\u1ef7-kheo, n\u1ebfu c\u00f3 nh\u1eefng ng\u01b0\u1eddi kh\u00e1c cung k\u00ednh, t\u00f4n tr\u1ecdng, l\u1ec5 b\u00e1i c\u00fang d\u01b0\u1eddng c\u00e1c \u00d4ng, th\u00ec \u1edf \u0111\u00e2y, c\u00e1c \u00d4ng ch\u1edb c\u00f3 hoan h\u1ef7, sung s\u01b0\u1edbng, t\u00e2m sanh th\u00edch th\u00fa. Do v\u1eady, n\u00e0y c\u00e1c T\u1ef7-kheo, n\u1ebfu c\u00f3 nh\u1eefng ng\u01b0\u1eddi kh\u00e1c cung k\u00ednh, t\u00f4n tr\u1ecdng, l\u1ec5 b\u00e1i c\u00fang d\u01b0\u1eddng c\u00e1c \u00d4ng, th\u00ec \u1edf \u0111\u00e2y, c\u00e1c \u00d4ng h\u00e3y suy ngh\u0129: “\u00d0\u00e2y l\u00e0 \u0111i\u1ec1u x\u01b0a kia \u0111\u00e3 t\u1eebng bi\u1ebft r\u00f5, \u0111\u00e2y l\u00e0 nh\u1eefng tr\u00e1ch nhi\u1ec7m ta ph\u1ea3i l\u00e0m”.<\/p>\n (Kh\u00f4ng s\u1edf h\u1eefu)<\/strong><\/p>\n Do v\u1eady, n\u00e0y c\u00e1c T\u1ef7-kheo, c\u00e1i g\u00ec kh\u00f4ng ph\u1ea3i c\u1ee7a c\u00e1c \u00d4ng, c\u00e1c \u00d4ng h\u00e3y t\u1eeb b\u1ecf. C\u00e1c \u00d4ng t\u1eeb b\u1ecf, s\u1ebd \u0111\u01b0a l\u1ea1i h\u1ea1nh ph\u00fac, an l\u1ea1c l\u00e2u d\u00e0i cho c\u00e1c \u00d4ng. Ch\u01b0 T\u1ef7-kheo, c\u00e1i g\u00ec kh\u00f4ng ph\u1ea3i c\u1ee7a c\u00e1c \u00d4ng? Ch\u01b0 T\u1ef7-kheo, s\u1eafc kh\u00f4ng ph\u1ea3i c\u1ee7a c\u00e1c \u00d4ng, h\u00e3y t\u1eeb b\u1ecf s\u1eafc. C\u00e1c \u00d4ng t\u1eeb b\u1ecf s\u1eafc s\u1ebd \u0111\u01b0a l\u1ea1i h\u1ea1nh ph\u00fac, an l\u1ea1c l\u00e2u d\u00e0i cho c\u00e1c \u00d4ng. Ch\u01b0 T\u1ef7-kheo, th\u1ecd kh\u00f4ng ph\u1ea3i c\u1ee7a c\u00e1c \u00d4ng, h\u00e3y t\u1eeb b\u1ecf th\u1ecd. C\u00e1c \u00d4ng t\u1eeb b\u1ecf th\u1ecd s\u1ebd \u0111\u01b0a l\u1ea1i h\u1ea1nh ph\u00fac, an l\u1ea1c l\u00e2u d\u00e0i cho c\u00e1c \u00d4ng. Ch\u01b0 T\u1ef7-kheo, t\u01b0\u1edfng kh\u00f4ng ph\u1ea3i c\u1ee7a c\u00e1c \u00d4ng, h\u00e3y t\u1eeb b\u1ecf t\u01b0\u1edfng. C\u00e1c \u00d4ng t\u1eeb b\u1ecf t\u01b0\u1edfng s\u1ebd \u0111em l\u1ea1i h\u1ea1nh ph\u00fac, an l\u1ea1c l\u00e2u d\u00e0i cho c\u00e1c \u00d4ng. Ch\u01b0 T\u1ef7-kheo, c\u00e1c h\u00e0nh kh\u00f4ng ph\u1ea3i c\u1ee7a c\u00e1c \u00d4ng, h\u00e3y t\u1eeb b\u1ecf c\u00e1c h\u00e0nh. C\u00e1c \u00d4ng t\u1eeb b\u1ecf c\u00e1c h\u00e0nh s\u1ebd \u0111em l\u1ea1i h\u1ea1nh ph\u00fac, an l\u1ea1c l\u00e2u d\u00e0i cho c\u00e1c \u00d4ng. Ch\u01b0 T\u1ef7-kheo, th\u1ee9c kh\u00f4ng ph\u1ea3i c\u1ee7a c\u00e1c \u00d4ng, h\u00e3y t\u1eeb b\u1ecf th\u1ee9c. C\u00e1c \u00d4ng t\u1eeb b\u1ecf th\u1ee9c s\u1ebd \u0111em l\u1ea1i h\u1ea1nh ph\u00fac, an l\u1ea1c l\u00e2u d\u00e0i cho c\u00e1c \u00d4ng.<\/p>\n Ch\u01b0 T\u1ef7-kheo, c\u00e1c \u00d4ng ngh\u0129 th\u1ebf n\u00e0o? Trong r\u1eebng Jetavana n\u00e0y, n\u1ebfu c\u00f3 ng\u01b0\u1eddi th\u00e2u l\u01b0\u1ee3m c\u1ecf, c\u00e2y, nh\u00e0nh, l\u00e1 r\u1ed3i \u0111\u1ed1t hay l\u00e0m v\u1edbi ch\u00fang t\u00f9y theo \u00fd mu\u1ed1n, c\u00e1c \u00d4ng c\u00f3 ngh\u0129 ch\u0103ng? Ng\u01b0\u1eddi \u1ea5y th\u00e2u l\u01b0\u1ee3m ch\u00fang ta, \u0111\u1ed1t ch\u00fang ta hay l\u00e0m v\u1edbi ch\u00fang ta t\u00f9y theo \u00fd mu\u1ed1n?<\/p>\n — B\u1ea1ch Th\u1ebf T\u00f4n, kh\u00f4ng. V\u00ec sao v\u1eady? B\u1ea1ch Th\u1ebf T\u00f4n, v\u00ec n\u00f3 kh\u00f4ng ph\u1ea3i t\u1ef1 ng\u00e3 hay kh\u00f4ng ph\u1ea3i s\u1edf thu\u1ed9c c\u1ee7a ng\u00e3.<\/p>\n — C\u0169ng v\u1eady, n\u00e0y c\u00e1c T\u1ef7-kheo, c\u00e1i g\u00ec kh\u00f4ng ph\u1ea3i c\u1ee7a c\u00e1c \u00d4ng, c\u00e1c \u00d4ng h\u00e3y t\u1eeb b\u1ecf. C\u00e1c \u00d4ng t\u1eeb b\u1ecf s\u1ebd \u0111\u01b0a l\u1ea1i h\u1ea1nh ph\u00fac, an l\u1ea1c l\u00e2u d\u00e0i cho c\u00e1c \u00d4ng. Ch\u01b0 T\u1ef7-kheo, v\u00e0 c\u00e1i g\u00ec kh\u00f4ng ph\u1ea3i c\u1ee7a c\u00e1c \u00d4ng? Ch\u01b0 T\u1ef7-kheo, s\u1eafc kh\u00f4ng ph\u1ea3i c\u1ee7a c\u00e1c \u00d4ng, h\u00e3y t\u1eeb b\u1ecf s\u1eafc. C\u00e1c \u00d4ng t\u1eeb b\u1ecf s\u1eafc s\u1ebd \u0111\u01b0a l\u1ea1i h\u1ea1nh ph\u00fac, an l\u1ea1c l\u00e2u d\u00e0i cho c\u00e1c \u00d4ng. Ch\u01b0 T\u1ef7-kheo, th\u1ecd… (nh\u01b0 tr\u00ean)… Ch\u01b0 T\u1ef7-kheo t\u01b0\u1edfng… (nh\u01b0 tr\u00ean)… Ch\u01b0 T\u1ef7-kheo, h\u00e0nh… Ch\u01b0 T\u1ef7-kheo, th\u1ee9c kh\u00f4ng ph\u1ea3i c\u1ee7a c\u00e1c \u00d4ng, h\u00e3y t\u1eeb b\u1ecf th\u1ee9c. C\u00e1c \u00d4ng t\u1eeb b\u1ecf th\u1ee9c s\u1ebd \u0111em l\u1ea1i h\u1ea1nh ph\u00fac, an l\u1ea1c l\u00e2u d\u00e0i cho c\u00e1c \u00d4ng.<\/p>\n (Ph\u00e1p kh\u00e9o gi\u1ea3ng)<\/strong><\/p>\n Ch\u01b0 T\u1ef7-kheo, nh\u01b0 v\u1eady, ph\u00e1p \u0111\u01b0\u1ee3c Ta kh\u00e9o gi\u1ea3ng, l\u00e0m cho t\u1ecf l\u1ed9, l\u00e0m cho khai th\u00f4ng, l\u00e0m cho khai th\u1ecb, \u0111\u01b0\u1ee3c lo\u1ea1i tr\u1eeb c\u00e1c v\u1ea3i qu\u1ea5n c\u0169. Ch\u01b0 T\u1ef7-kheo, v\u00ec ph\u00e1p \u0111\u01b0\u1ee3c Ta kh\u00e9o gi\u1ea3ng, l\u00e0m t\u1ecf l\u1ed9, l\u00e0m cho khai th\u00f4ng, l\u00e0m cho khai th\u1ecb, \u0111\u01b0\u1ee3c lo\u1ea1i tr\u1eeb c\u00e1c v\u1ea3i qu\u1ea5n c\u0169, n\u00ean nh\u1eefng v\u1ecb T\u1ef7-kheo, l\u00e0 b\u1eadc A-la-h\u00e1n, c\u00e1c l\u1eadu ho\u1eb7c \u0111\u00e3 t\u1eadn, tu h\u00e0nh th\u00e0nh m\u00e3n, vi\u1ec7c n\u00ean l\u00e0m \u0111\u00e3 l\u00e0m, g\u00e1nh n\u1eb7ng \u0111\u00e3 \u0111\u1eb7t xu\u1ed1ng, l\u00fd t\u01b0\u1edfng \u0111\u00e3 th\u00e0nh \u0111\u1ea1t, h\u1eefu ki\u1ebft s\u1eed \u0111\u00e3 \u0111o\u1ea1n tr\u1eeb, \u0111\u01b0\u1ee3c gi\u1ea3i tho\u00e1t nh\u1edd ch\u00e1nh tr\u00ed, v\u00f2ng lu\u00e2n chuy\u1ec3n (sanh t\u1eed) c\u1ee7a nh\u1eefng v\u1ecb n\u00e0y kh\u00f4ng th\u1ec3 ch\u1ec9 b\u00e0y.<\/p>\n Ch\u01b0 T\u1ef7-kheo, nh\u01b0 v\u1eady, ph\u00e1p \u0111\u01b0\u1ee3c Ta kh\u00e9o gi\u1ea3ng… \u0111\u01b0\u1ee3c lo\u1ea1i tr\u1eeb c\u00e1c v\u1ea3i qu\u1ea5n c\u0169. Ch\u01b0 T\u1ef7-kheo, v\u00ec ph\u00e1p \u0111\u01b0\u1ee3c Ta kh\u00e9o gi\u1ea3ng, \u0111\u01b0\u1ee3c lo\u1ea1i tr\u1eeb c\u00e1c v\u1ea3i qu\u1ea5n c\u0169, n\u00ean nh\u1eefng T\u1ef7-kheo n\u00e0o \u0111\u00e3 \u0111o\u1ea1n tr\u1eeb n\u0103m h\u1ea1 ph\u1ea7n ki\u1ebft s\u1eed, th\u00ec nh\u1eefng v\u1ecb n\u00e0y th\u00e0nh c\u00e1c v\u1ecb h\u00f3a sanh, nh\u1eadp di\u1ec7t t\u1ea1i \u0111\u00e2y, kh\u00f4ng c\u00f2n ph\u1ea3i tr\u1edf lui v\u00e0o \u0111\u1eddi n\u00e0y n\u1eefa.<\/p>\n Ch\u01b0 T\u1ef7-kheo, nh\u01b0 v\u1eady, ph\u00e1p \u0111\u01b0\u1ee3c Ta kh\u00e9o gi\u1ea3ng… \u0111\u01b0\u1ee3c lo\u1ea1i tr\u1eeb c\u00e1c v\u00e3i qu\u1ea5n c\u0169. Ch\u01b0 T\u1ef7-kheo, v\u00ec ph\u00e1p \u0111\u01b0\u1ee3c Ta kh\u00e9o gi\u1ea3ng… \u0111\u01b0\u1ee3c lo\u1ea1i tr\u1eeb c\u00e1c v\u1ea3i qu\u1ea5n c\u0169, n\u00ean nh\u1eefng T\u1ef7-kheo n\u00e0o \u0111\u00e3 \u0111o\u1ea1n tr\u1eeb ba ki\u1ebft s\u1eed, \u0111\u00e3 l\u00e0m cho mu\u1ed9i l\u01b0\u1ee3c tham s\u00e2n si, th\u00ec t\u1ea5t c\u1ea3 nh\u1eefng v\u1ecb \u1ea5y th\u00e0nh b\u1eadc Nh\u1ea5t lai, ch\u1ec9 \u0111\u1ebfn \u0111\u1eddi n\u00e0y m\u1ed9t l\u1ea7n n\u1eefa s\u1ebd di\u1ec7t t\u1eadn kh\u1ed5 \u0111au.<\/p>\n Ch\u01b0 T\u1ef7-kheo, nh\u01b0 v\u1eady, ph\u00e1p \u0111\u01b0\u1ee3c Ta kh\u00e9o gi\u1ea3ng… \u0111\u01b0\u1ee3c lo\u1ea1i tr\u1eeb c\u00e1c v\u00e3i qu\u1ea5n c\u0169. Ch\u01b0 T\u1ef7-kheo, v\u00ec ph\u00e1p \u0111\u01b0\u1ee3c Ta kh\u00e9o gi\u1ea3ng… \u0111\u01b0\u1ee3c lo\u1ea1i tr\u1eeb c\u00e1c v\u1ea3i qu\u1ea5n c\u0169, n\u00ean nh\u1eefng T\u1ef7-kheo n\u00e0o \u0111o\u1ea1n tr\u1eeb ba ki\u1ebft s\u1eed, th\u00ec t\u1ea5t c\u1ea3 nh\u1eefng v\u1ecb \u1ea5y tr\u1edf th\u00e0nh b\u1eadc D\u1ef1 l\u01b0u, kh\u00f4ng c\u00f2n b\u1ecb \u0111\u1ecda l\u1ea1c \u00e1c th\u00fa, quy\u1ebft \u0111\u1ecbnh h\u01b0\u1edbng \u0111\u1ebfn ch\u00e1nh gi\u00e1c.<\/p>\n Ch\u01b0 T\u1ef7-kheo, nh\u01b0 v\u1eady, ph\u00e1p \u0111\u01b0\u1ee3c Ta kh\u00e9o gi\u1ea3ng… \u0111\u01b0\u1ee3c lo\u1ea1i tr\u1eeb c\u00e1c v\u1ea3i qu\u1ea5n c\u0169. Ch\u01b0 T\u1ef7-kheo, v\u00ec ph\u00e1p \u0111\u01b0\u1ee3c ta kh\u00e9o gi\u1ea3ng… \u0111\u01b0\u1ee3c lo\u1ea1i tr\u1eeb c\u00e1c v\u1ea3i qu\u1ea5n c\u0169, n\u00ean nh\u1eefng T\u1ef7-kheo n\u00e0o l\u00e0 nh\u1eefng v\u1ecb t\u00f9y ph\u00e1p h\u00e0nh, t\u00f9y t\u00edn h\u00e0nh, th\u00ec t\u1ea5t c\u1ea3 nh\u1eefng v\u1ecb n\u00e0y s\u1ebd h\u01b0\u1edbng v\u1ec1 ch\u00e1nh gi\u00e1c.<\/p>\n Ch\u01b0 T\u1ef7-kheo, nh\u01b0 v\u1eady ph\u00e1p \u0111\u01b0\u1ee3c Ta kh\u00e9o gi\u1ea3ng… \u0111\u01b0\u1ee3c lo\u1ea1i tr\u1eeb kh\u1ecfi c\u00e1c v\u1ea3i qu\u1ea5n c\u0169. Ch\u01b0 T\u1ef7-kheo, v\u00ec ph\u00e1p \u0111\u01b0\u1ee3c Ta kh\u00e9o gi\u1ea3ng, l\u00e0m cho t\u1ecf l\u1ed9, l\u00e0m cho khai th\u00f4ng, l\u00e0m cho khai th\u1ecb, \u0111\u01b0\u1ee3c lo\u1ea1i tr\u1eeb c\u00e1c v\u1ea3i qu\u1ea5n c\u0169, n\u00ean nh\u1eefng v\u1ecb n\u00e0o ch\u1ec9 \u0111\u1ee7 l\u00f2ng tin n\u01a1i Ta, ch\u1ec9 \u0111\u1ee7 l\u00f2ng th\u01b0\u01a1ng m\u1ebfn \u0111\u1ed1i v\u1edbi Ta, th\u00ec t\u1ea5t c\u1ea3 nh\u1eefng v\u1ecb \u1ea5y \u0111\u01b0\u1ee3c h\u01b0\u1edbng v\u1ec1 ch\u01b0 Thi\u00ean.<\/p>\n Th\u1ebf T\u00f4n thuy\u1ebft gi\u1ea3ng nh\u01b0 v\u1eady. Nh\u1eefng T\u1ef7-kheo \u1ea5y hoan h\u1ef7, t\u00edn th\u1ecd l\u1eddi Th\u1ebf T\u00f4n d\u1ea1y.<\/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 Alagaddupama Sutta<\/strong><\/p>\n The Simile of the Snake<\/em><\/p>\n Translated by Bhikkhu Nanamoli and Bhikkhu Bodhi, 1995<\/em><\/p>\n (Setting)<\/strong><\/p>\n 1.THUS I HAVE HEARD.(1) On one occasion the Blessed One was living at Savatthi in Jeta’s Grove, Anathapindika’s Park.<\/p>\n 2. Now on one occasion a pernicious view has arisen in a bhikkhu named Arittha, formerly of the vulture killers, thus: “As I understand the Dhamma taught by the Blessed One, those things called obstructions by the Blessed One are not able to obstruct one who engages in them.”(2)<\/p>\n 3. Several bhikkhus, having heard about this, went to the bhikkhu Arittha and asked him: “Friend Arittha, is it true that such a pernicious view has arisen in you?”<\/p>\n “Exactly so, friends. As I understand the Dhamma taught by the Blessed One, those things called obstructions by the Blessed One are not able to obstruct one who engages in them.”<\/p>\n Then these bhikkhus, desiring to detach him from that pernicious view, pressed and questioned and cross-questioned him thus: “Friend Arittha, do not say so. Do not misrepresent the Blessed One; it is not good to misrepresent the Blessed One. The Blessed One would not speak thus. For in many discourses the Blessed One has stated how obstructive things are obstructions and how they are able to obstruct one who engages in them. The Blessed One has stated how sensual pleasure provides little gratification, much suffering, and much despair, and how great the danger in them. With the simile of the skeleton…with the simile of the piece of meat…with the simile of the grass torch…with the simile of the pot of coals…with the simile of the dream…with the simile of borrowed goods…with the simile of the tree laden with fruit…with the simile of the slaughterhouse…with the simile of the sword stake…with the simile of the snake’s head, the Blessed One has stated how sensual pleasures provide little gratification, much suffering, and much despair, and how great is the danger in them.”(3)<\/p>\n Yet although pressed and questioned and cross-questioned by them in this way, the bhikkhu Arittha, formerly of the vulture killers, still obstinately adhered to that pernicious view and continued to insist upon it.<\/p>\n 4. Since the bhikkhus were unable to detach him from that pernicious view, they went to the Blessed One, and after paying homage to him, they sat down at one side and told him all that had occurred, adding: “Venerable sir, since we could not detach the bhikkhu Arittha, formerly of the vulture killers, from this pernicious view, we have reported this matter to the Blessed One.”<\/p>\n 5. Then the Blessed One addressed a certain bhikkhu thus: “Come, bhikkhu, tell the bhikkhu Arittha, formerly of the vulture killers, in my name that the teacher calls him.” – “Yes, venerable sir,” he replied, and he went to the bhikkhu Arittha and told him: “The Teacher calls you, friend Arittha.”<\/p>\n “Yes, friend,” he replied, and he went to the Blessed One, and after paying homage to him, sat down at one side. The Blessed One then asked him: “Arittha, is it true that the following pernicious view has arisen in you: ‘As I understand the Dhamma taught by the Blessed One, those things called obstructions by the Blessed One are not able to obstruct one who engages in them’?”<\/p>\n “Exactly so, venerable sir. As I understand the Dhamma taught by the Blessed One, those things called obstructions by the Blessed One are not able to obstruct one who engages in them.”<\/p>\n 6. “Misguided man, to whom have you ever known me to teach Dhamma in that way? Misguided man, in many discourses have I not stated how obstructive things are obstructions, and how they are able to obstruct one who engages in them? I have stated how sensual pleasures provide little gratification, much suffering, and much despair, and how great is the danger in them. With the simile of the skeleton…with the simile of the piece of meat…with the simile of the grass torch…with the simile of the pit of coals…with the simile of the dream…with the simile of the borrowed goods…with the simile of the tree laden fruit…with the simile of the slaughterhouse…with the simile of the sword stake…with the simile of the snake’s head, I have stated how sensual pleasures provide little gratification, much suffering, and much despair, and how great is the danger in them. But you, misguided man, have misrepresented us by your wrong grasp and injured yourself and stored up much demerit; for this will lead to your harm and suffering for a long time.”(4)<\/p>\n 7. Then the Blessed One addressed the bhikkhus thus: “Bhikkhus, what do you think? Has this bhikkhu Arittha, formerly of the vulture killers, kindled even a spark of wisdom in this Dhamma and Discipline?”<\/p>\n “How could he, venerable sir? No, venerable sir.”<\/p>\n When this was said, the bhikkhu Arittha, formerly of the vulture killers, sat silent, dismayed, with shoulders drooping and head down, glum, and without response. Then, knowing this, the Blessed One told him: “Misguided man, you will be recognized by your own pernicious view. I shall question the bhikkhu on this matter.”<\/p>\n 8. Then the Blessed One addressed the bhikkhus thus: “Bhikkhu, do you understand the Dhamma taught by me as this bhikkhu Arittha, formerly of the vulture killers, does when he misrepresents us by his wrong grasp and injures himself and stores up much demerit?”<\/p>\n “No, venerable sir. For in many discourses the Blessed One stated how obstructive things are obstructions, and how they are able to obstruct one who engages in them. The Blessed One has stated how sensual pleasures provide little gratification, much suffering, and much despair, and how great is the danger in them. With the simile of the skeleton…with the simile of the snake’s head, the Blessed One has stated…how great is the danger in them.”<\/p>\n “Good, bhikkhus. It is good that you understand the Dhamma taught by me thus. For in many discourses I have stated how obstructive things are obstructions, and how they are able to obstruct one who engages in them. I have stated how sensual pleasures provide little gratification, much suffering, and much despair, and how great is danger in them. With the simile of the skeleton…with the simile of the snake’s head, I have stated…how great is the danger in them. But this bhikkhu Arittha, formerly of the vulture killers, misrepresents us by his wrong grasp and injures himself and stores up demerit; for this will lead to this misguided man’s harm and suffering for a long time.<\/p>\n 9. “Bhikkhus, that one can engage in sensual pleasures without sensual desires, without perceptions of sensual desire, without thoughts of sensual desire – that is impossible.(5)<\/p>\n (The Simile of the Snake)<\/strong><\/p>\n 10. “Here, bhikkhus, some misguided men learn the Dhamma – discourses, stanzas, expositions, verses, exclamations, sayings, birth stories, marvels, and answers to questions – but having learned the Dhamma, they do not examine the meaning of those teachings with wisdom. Not examining the meaning of those teachings with wisdom, they do not gain a reflective acceptance of them. Instead they learn the Dhamma only for the sake of criticising others and for winning debates, and they do not experience the good for the sake of which they learned the Dhamma. Those teachings, being wrongly grasped by them, conduce to their harm and suffering for a long time.(6) Why is that? Because of the grasping of those teachings.<\/p>\n “Suppose a man needing a snake, seeking a snake, wandering in search of a snake, saw a large snake and grasped its coils or its tail. It would turn back on him and bite his hand or his arm or one of his limbs, and because of that he would come to death or deadly suffering. Why is that? Because of his wrong grasp of the snake. So too, here some misguided men learn the Dhamma…Why is that? Because of the wrong grasp of those teachings.<\/p>\n 11. “Here, bhikkhus, some clansmen learn the Dhamma – discourses…answers to questions – and having learned the Dhamma, they examine the meaning of those teachings with wisdom. Examining the meaning of those teachings with wisdom, they gain a reflective acceptance of them. They do not learn the Dhamma for the sake of criticising others and for winning debates, and they experience the good for the sake of which they learned the Dhamma. Those teachings, being rightly grasped by them, conduce to their welfare and happiness for a long time. Why is that? Because of the right grasp of those teachings.<\/p>\n “Suppose a man needing a snake, seeking a snake, wandering in search of a snake, saw a large snake and caught it rightly with a cleft stick, and having done so, grasped it rightly by the neck. The although the snake might wrap its coils round his hand or his arm or his limbs, still he would come to death or deadly suffering because of that. So too, here some clansmen learn the Dhamma… Why is that? Because of the right grasp of those teachings.<\/p>\n 12. “Therefore, bhikkhus, when you understand the meaning of those statements, remembering it accordingly; and when you do not understand the meaning of these statements, then ask me about it or those bhikkhus who are wise.<\/p>\n (Simile of the Raft)<\/strong><\/p>\n 13. “Bhikkhus, I shall show you how the Dhamma is similar to a raft, being for the purpose for crossing over, not for the purpose grasping.(7) Listen and attend closely to what I’ll shall say.”<\/p>\n “Yes, venerable sir,” the bhikkhus replied.<\/p>\n The Blessed One said this: “Bhikkhus, suppose a man in the course of a journey saw a great expanse of water, whose near shore was dangerous and fearful and whose further shore was safe and free from fear, but there was no ferryboat or bridge going to the far shore. Then he thought: ‘There is this great expanse of water, whose near shore is dangerous and fearful and whose further shore is safe and free from fear, but there is no ferryboat or bridge going to the far shore. Suppose I collect grass, twigs, branches, and leaves and bind them together into a raft, and supported by the raft and making an effort with my hands and feet, I got safely across to the far shore.’ And then the man collected grass, twigs, braches, and leaves and bound them together into a raft, and supported by the raft and making an effort with his hands and feet, he got safely across to the far shore. Then, when he got across and had arrived at the far shore, he might think thus: ‘This raft has been very helpful to me, since supported by it and making an effort with my hands and feet, I got safely across to the far shore. Suppose I were to hoist it on my head or load it on my shoulder, and then go wherever I want.’ Now, bhikkhus, what do you think? By doing so, would that man be doing what should be done with that raft?”<\/p>\n “No, venerable sir.”<\/p>\n “By doing what would that man be doing what should be done with that raft? Here, bhikkhus, when that man got across and had arrived at the far shore, he might think thus: ‘This raft has been very helpful to me, since supported by it making an effort with my hands and feet, I got safely across to the far shore. Suppose I were to haul it onto dry land or set it adrift in the water, and then go wherever I want.’ Now, bhikkhus, it is by so doing that that man would be doing what should be done with that raft. So I have shown you how the Dhamma is similar to a raft, being for the purpose of crossing over, not for the purpose of grasping.<\/p>\n 14. “Bhikkhus, when you know the Dhamma is similar to a raft, you should abandon even good states, how much more so bad states.(8)<\/p>\n (Standpoints for Views)<\/strong><\/p>\n 15. “Bhikkhus, there are these six standpoints for views.(9) What are the six? Here, bhikkhus, an untaught ordinary person, who has no regard for the noble ones and is unskilled and undisciplined in their Dhamma, who has no regard for true men and is unskilled and undisciplined in their Dhamma, regards material form thus: ‘This is mine, this I am, this is my self.'(10) He regards feeling thus: ‘This is mine, this I am, this is my self.’ He regards perception thus: ‘This is mine, this I am, this is my self.’ He regards formations thus: ‘This is mine, this I am, this is my self.’ He regards what is seen, heard, sensed, cognized, encountered, sought, mentally pondered thus: ‘This is mine, this I am, this is my self.'(11) And this standpoint for views, namely, ‘This is self, this the world; after death I shall be permanent, everlasting, eternal, not subject to change; I shall endure as long as eternity’ – this too he regards thus: ‘This is mine, this I am, this is my self.'(12)<\/p>\n 16. “Bhikkhus, a well-taught noble disciple who has regard for the noble ones and is skilled and disciplined in their Dhamma, who has regard for true men and is skilled and disciplined in their Dhamma, regards material form thus: ‘This is not mine, this I am not, this is not my self.’ He regards feeling thus: ‘This is not mine, this I am not, this is not my self.’ He regards perception thus: ‘This is not mine, this I am not, this is not my self.’ He regards formations thus: ‘This is not mine, this I am not, this is not my self.’ He regards what is seen, heard, sensed, cognized, encountered, sought, mentally pondered thus: ‘This is not mine, this I am not, this is not my self.’ And this standpoint for views, namely, ‘ The self and the world are the same; after death I shall be permanent, everlasting, eternal, not subject to change; I shall endure as long as eternity’ – this is too he regards thus: ‘This is not mine, this I am not, this is not my self.’<\/p>\n 17. “Since he regards thus, he is not agitated about what is non-existent.”(13)<\/p>\n (Agitation)<\/strong><\/p>\n 18. When this was said, a certain bhikkhu asked the Blessed One: ‘Venerable sir, can there be agitation about what is non-existent externally?’<\/p>\n ‘There can bhikkhu,’ the Blessed One said. ‘Here, bhikkhu, someone thinks thus’, “Alas, I had it! Alas, I have it no longer! Alas, may I have it! Alas, I do not get it!’ Then he sorrows, grieves, and laments, he weeps beating his breast and becomes distraught. That is how there is agitation about what is non-existent externally.’<\/p>\n 19. ‘Venerable sir, can there be no agitation about what is non-existent externally?’<\/p>\n ‘There can be, bhikkhu,’ the Blessed One said. ‘Here, bhikkhu, someone does not think thus: ‘Alas, I had it! Alas, I have it no longer! Alas, may I have it! Alas, I do not get it!’ Then he does not sorrow, grieve, and lament, he does not weep beating his breast and become distraught. That is how there is no agitation about what is non-existent externally.’<\/p>\n 20. ‘Venerable sir, can there be agitation about what is non-existent internally?’<\/p>\n ‘There can be, bhikkhu,’ the Blessed One said. ‘Here, bhikkhu, someone has the view: ‘This is self, this the world; after death I shall be permanent, everlasting, eternal, not subject to change; I shall endure as long as eternity.’ He hears the Tathagata or a disciple of the Tathagata teaching the Dhamma for the elimination of all standpoints, decisions, obsessions, adherences, and underlying tendencies, for the stilling of all formations, for the relinquishing of all attachments, for the destruction of craving, for dispassion, for cessation, for Nibbana. He thinks thus: ‘So I shall be annihilated! So I shall perish! So I shall be no more!’ Then he sorrows, grieves, and laments, he weeps beating his breast and becomes distraught. That is how there is agitation about what is non-existent internally.’<\/p>\n 21. ‘Venerable sir, can there be no agitation about what is non-existent internally?’<\/p>\n ‘There can be, bhikkhu,’ the Blessed One said. ‘Here, bhikkhu, someone does not have the view: ‘The self and the world are the same…I shall endure as long as eternity.’ He hears the Tathagata or a disciple of the Tathagata teachings the Dhamma for the elimination of all standpoints, decisions, obsessions, adherences, and underlying tendencies, for the stilling of all formations, for the relinquishing of all attachments, for the destruction of craving, for dispassion, for cessation, for Nibbana. He does not think thus: ‘So I shall be annihilated! So I shall perish! So I shall be no more!’ Then he does not sorrow, grieve, and lament, he does not weep beating his breast and become distraught. That is how there is no agitation about what is non-existent internally.<\/p>\n (Impermanence and Not Self)<\/strong><\/p>\n 22. ‘Bhikkhus, you may well acquire that possession that is permanent, everlasting, eternal, not subject to change, and that might endure as long as eternity.(14) But do you see any such possession, bhikkhus?’<\/p>\n ‘No, venerable sir.’<\/p>\n ‘Good, bhikkhus. I too do not see any possession that is permanent, everlasting, not subject to change, and that might endure as long as eternity.<\/p>\n 23. ‘Bhikkhus, you may well cling to that doctrine of self that would not arouse sorrow, lamentation, pain, grief, and despair in one who clings to it.(15) But do you see such as doctrine of self, bhikkhus?’<\/p>\n ‘No, venerable sir.’<\/p>\n ‘Good, bhikkhus. I too do not see any doctrine of self that would not arouse sorrow, lamentation, pain, grief, and despair in one who clings to it.<\/p>\n 24. ‘Bhikkhus, you may well take as a support that view that would not arouse sorrow, lamentation, pain, grief, and despair in one who takes it as a support.(16) But do you see any such support of views, bhikkhus?’<\/p>\n ‘No, venerable sir.’<\/p>\n ‘Good, bhikkhus. I too do not see any support of views that would not arouse sorrow, lamentation, pain, grief, and despair in one who takes it as a support.<\/p>\n 25. ‘Bhikkhus, there being a self, would there be what belongs to my self?'(17)<\/p>\n ‘Yes, venerable sir.’<\/p>\n ‘Or, there being what belongs to a self, would there be my self?’<\/p>\n ‘Yes, venerable sir.’<\/p>\n ‘Bhikkhus, since a self and what belongs to a self are not apprehended as true and established, then this standpoint for views, namely, ‘The self and the world are the same; after death I shall be impermanent, everlasting, eternal, not subject to change; I shall endure as long as eternity’ – would it not be an utterly and completely foolish teaching?’<\/p>\n ‘What else could it be, venerable sir. It would be an utterly and completely foolish teaching.’<\/p>\n 26. ‘Bhikkhus, what do you think? Is material form permanent or impermanent?’<\/p>\n ‘Impermanent, venerable sir.’<\/p>\n ‘Is what is impermanent suffering or happiness?’<\/p>\n ‘Suffering, venerable sir.’<\/p>\n ‘Is what is impermanent, suffering, and subject to change, fit to be regarded thus: ‘This is mine, this I am, this is my self?’<\/p>\n ‘No, venerable sir.’<\/p>\n ‘Bhikkhus, what do you think? Is feeling…Is perception…Are formations…Is consciousness permanent or impermanent.’<\/p>\n ‘Impermanent, venerable sir.’<\/p>\n ‘Is what is impermanent suffering or happiness?’<\/p>\n ‘Suffering, venerable sir.’<\/p>\n “Is what is impermanent, suffering, and subject to change, fit to be regarded thus: ‘This is mine, this I am, this is my self’?”<\/p>\n ‘No, venerable sir.’<\/p>\n 27. ‘Therefore, bhikkhus, any kind of material form whatever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all material form should be seen as it actually is with proper wisdom thus: ‘This is not mine, this I am not, this is not my self.’ Any kind of feeling whatever…Any kind of perception whatever…Any kind of formations whatever…Any kind of consciousness whatever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all material form should be seen as it actually is with proper wisdom thus: ‘This is not mine, this I am not, this is not my self.’<\/p>\n 28. Seeing thus, bhikkhus, a well-taught noble disciple becomes disenchanted with material form, disenchanted with feeling, disenchanted with perception, disenchanted with formations, disenchanted with consciousness.<\/p>\n 29. ‘Being disenchanted, he becomes dispassionate. Through dispassion [his mind] is liberated.(18) When it is liberated there comes the knowledge: ‘It is liberated.’ He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.’<\/p>\n (The Arahant)<\/strong><\/p>\n 30. ‘Bhikkhus, this bhikkhu is called one whose shaft has been lifted, whose trench has been filled in, whose pillar has been uprooted, one who has no bar, a noble one whose banner is lowered, whose burden is lowered, who is unfettered.<\/p>\n 31. ‘And how is one whose shaft has been lifted? Here the bhikkhu has abandoned ignorance, has cut it off at the root, made it like a palm stump, done away with it, so that it is no longer subject to future arising. That is how the bhikkhu is one whose shaft has been lifted.<\/p>\n 32. ‘And how is the bhikkhu one whose trench has been filled in? Here the bhikkhu has abandoned the round of births that brings renewed being, has it cut off at the root…so that it is no longer subject to future arising. That is how the Bhikkhu is one whose trench has been filled in.<\/p>\n 33. ‘And how is the bhikkhu one whose pillar has been uprooted? Here the bhikkhu has abandoned craving, has it cut off at the root…so that it is no longer subject to future arising. That is how the bhikkhu is one whose pillar has been uprooted.<\/p>\n 34. ‘And how is the bhikkhu one who has no bar? Here the bhikkhu has abandoned the five lower fetters, has cut them off at the root…so that it is no longer subject to future arising. That is how the bhikkhu is one who has no bar.<\/p>\n 35. ‘And how is the bhikkhu a noble one whose banner is lowered, whose burden is lowered, who is unfettered? Here a bhikkhu has abandoned the conceit ‘I am,’ has cut it off at the root…so that it is no longer subject to future arising. That is how the bhikkhu is a noble one whose banner is lowered, whose burden is lowered, who is unfettered.<\/p>\n 36. ‘Bhikkhus, when the gods with Indra, with Brahma and with Pajapati seek a bhikkhu who is thus liberated in mind, they do not find [anything of which they could say]: ‘The consciousness of one thus gone is supported by this.’ Why is that? One thus gone, I say, is untraceable here and now.(19)<\/p>\n (Misrepresentation of the Tathagata)<\/strong><\/p>\n 37. ‘So saying, bhikkhus, so proclaiming, I have been baselessly, vainly, falsely, and wrongly misrepresented by some recluses and brahmins thus: ‘The recluse Gotama is one who leads astray; he teaches the annihilation, the destruction, the extermination of the existent being.'(20) As I am not, as I do not proclaim, so have I been baselessly, vainly, falsely, and wrongly misrepresented by some recluses and brahmins thus: ‘The recluse Gotama is one who leads astray; he teaches the annihilation, the destruction, the extermination of the existent being.’<\/p>\n 38. ‘Bhikkhus, both formerly and now what I teach is suffering and the cessation of suffering.(21) If others abuse, revile, scold, and harass the Tathagata for that, the Tathagata on that account feels no annoyance, bitterness, or dejection of the heart. And if others honour, respect, revere, and venerate the Tathagata for that, the Tathagata on that account feels no delight, joy, or elation of the heart. If others honour, respect, revere, and venerate the Tathagata for that, the Tathagata on that account thinks thus: ‘They perform such services as these for the sake of what had earlier come to be fully understood.'(22)<\/p>\n 39. ‘Therefore, bhikkhus, if others abuse, revile, scold, and harass you, on that account you should not entertain any annoyance, bitterness, or dejection of the heart. And if others honour, respect, revere, and venerate you, on that account you should not entertain any delight, joy , or elation of the heart. If others honour, respect, revere, and venerate you, on that account you should think thus: ‘They perform such services as these for the sake of what had earlier come to be fully understood.’<\/p>\n (Not Yours)<\/strong><\/p>\n 40. ‘Therefore, bhikkhus, whatever is not yours, abandon it; when you have abandon it, that will lead to your welfare and happiness for a long time. What is it that is not yours? Material form is not yours. Abandon it. When you have abandon it, that will lead to your welfare and happiness for a long time. Feeling is not yours. Abandon it. When you have abandon it, that will lead to your welfare and happiness for a long time. Perception is not yours. Abandon it. When you have abandon it, that will lead to your welfare and happiness for a long time. Formations are not yours. Abandon it. When you have abandon it, that will lead to your welfare and happiness for a long time. Consciousness is not yours. Abandon it. When you have abandon it, that will lead to your welfare and happiness for a long time.(23)<\/p>\n 41. “Bhikkhus, what do you think? If people carried off the grass, sticks, braches, and leaves in this Jeta Grove, or burned them, or did what they liked with them, would you think: ‘People are carrying us off or burning us or doing what they like with us’?”<\/p>\n ‘No, venerable sir. Why not? Because that is neither our self nor what belongs to our self.’<\/p>\n ‘So too, bhikkhu, whatever is not yours, abandon it; when you have abandoned, it that will lead to your welfare and happiness for a long time. Material form is not yours…Feeling is not yours…Perception is not yours…Formations are not yours…Consciousness is not yours. Abandon it. When you have abandon it, that will lead to your welfare and happiness for a long time.<\/p>\n (In This Dhamma)<\/strong><\/p>\n 42. ‘Bhikkhus, the Dhamma is well proclaimed by me thus is clear, open, evident, and free from patchwork.(24) In the Dhamma well proclaimed by me thus, which is clear, open, evident, and free from patchwork, there is no [future] round for manifestation in the case of those bhikkhus who are arahants with taints destroyed, who have liberated the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of being, and are completely liberated through final knowledge.(25)<\/p>\n 43. ‘Bhikkhus, the Dhamma well proclaimed by me thus is clear…free from patchwork. In the Dhamma well proclaimed by me thus, which is clear…free from patchwork, those bhikkhus who have abandoned the five lower fetters are all due to reappear [in the Pure Abodes] and there attain final Nibbana, without ever returning from that world.<\/p>\n 44. ‘Bhikkhus, the Dhamma well proclaimed by me thus is clear…free from patchwork. In the Dhamma well proclaimed by me thus, which is clear…free from patchwork, those bhikkhus who have abandoned three fetters and attenuated lust, hate, and delusion are all once-returners, returning once to this world to make an end to suffering.<\/p>\n 45. ‘Bhikkhus, the Dhamma well proclaimed by me thus is clear…free from patchwork. In the Dhamma well proclaimed by me thus, which is clear…free from patchwork, those bhikkhus who have abandoned three fetters are all stream-enterers, no longer subject to perdition, bound [for deliverance] and headed for enlightenment.<\/p>\n 46. ‘Bhikkhus, the Dhamma well proclaimed by me thus is clear…free from patchwork. In the Dhamma well proclaimed by me thus, which is clear…free from patchwork, those bhikkhus who are Dhamma-followers or faith-followers are all headed for enlightenment.(26)<\/p>\n 47. “Bhikkhus, the Dhamma well proclaimed by me thus is clear, open, evident, and free of patchwork. In the Dhamma well proclaimed by me thus, which is clear, open, evident, and free of patchwork, those who have sufficient faith in me, sufficient love for me, are all headed for heaven.”(27)<\/p>\n That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.<\/p>\n NOTES:<\/strong><\/p>\n abbreviations: (1) This sutta with a fine introduction and detailed notes is available in a translation by Nyanaponika Thera, The Discourse of the Snake Simile.<\/p>\n (2) In making this assertion he directly contradicts the third of the four intrepidities of the Tathagata – see MN 12.25. According to MA, while reflecting in seclusion he came to the conclusion that there would be no harm if bhikkhus were to engage in sexual relations with women and he maintained that this should not be prohibited by the monastic rules. Though his statement does not expressly mention the sexual issue, the similes about sensual pleasures brought forth by the bhikkhus lend credence to the commentary.<\/p>\n (3) The first seven similes for sensual pleasure are expanded upon at MN 54.15-21.<\/p>\n (4) This first part of the Arittha episode occurs twice in the Vinaya Pitaka. At Vin ii.25 it leads to the Sangha announcing an act of suspension (ukkhepaniyakamma) against Arittha for refusing to give up his wrong view. At Vin iv.133-134 his refusal to give up his wrong view after repeated admonitions is defined as a monastic offence of the Pacittiya class.<\/p>\n (5) Though the Pali uses the one word kama in all four cases, from the context the first phrase must be understood to refer to objective sensual pleasure, i.e., sensually enjoyable objects, the other phrases to refer to subjective defilements connected with sensuality, i.e., sensual desire. MA glosses “that one can engage in sensual pleasure” with “that one can indulge in sexual intercourse.” MT says that other physical acts expressive of sexual desire as hugging and stroking should be included.<\/p>\n (6) MA explains that this passage is stated in order to show the fault in wrongly motivated acquisition of intellectual knowledge of the Dhamma – apparently the pitfall into which Arittha fell. The “good(attha) for the sake of which they learned the Dhamma” is the path and fruits.<\/p>\n (7) This famous “simile of the raft” continues the same argument against misuse of learning introduced by the simile of the snake. One who is preoccupied with using the Dhamma to stir up controversy and win debates carries the Dhamma around on his head instead of using it to cross the flood.<\/p>\n (8) Dhamma pi vo pahatabba pageva adhamma. MA identifies the good states with serenity and insight (samatha-vipassana), and paraphrases the meaning: “I teach, bhikkhus, even the abandoning of desire and attachment to such peaceful and sublime states as serenity and insight, how much more so that low, vulgar, contemptible, coarse, and impure thing that this foolish Arittha sees as harmless when he says that there is no obstruction in desire and lust for the five cords of sensual pleasure.” The commentary sites MN 66.26-33 as an example of the Buddha teaching the abandonment of attachment to serenity, MN 38.14 as an example of his teaching the abandonment of attachment to insight. Note that it is in each case the attachment to the good states that should be abandoned, not the good states themselves. The Buddha’s injunction is not an invitation to moral nihilism or a proposal that the enlightened person has gone beyond good and evil. In this connection see MN 76.51.<\/p>\n (9) This section evidently has the purpose of forestalling another type of misconception and misrepresentation of the Dhamma, i.e., the introduction of a view of self into the teaching. According to MA, standpoints for views(ditthitthana) are wrong views themselves as grounds for other more elaborate wrong views; the objects of views, i.e., the five aggregates; and the conditions for views, i.e., such factors as ignorance, perverted perception, and false thoughts, etc.<\/p>\n (10) MA states that the notion “this is mine” is induced by craving, the notion “this I am” by conceit, and the notion “this is my self” by wrong views. These three – craving, conceit, and views – are called the three obsessions(gaha). They are also the mindsprings behind conceiving(MN 1) and mental proliferation(MN 18).<\/p>\n (11) This series of terms shows the aggregate of consciousness indirectly, by way of its object. The “seen” points to eye-consciousness, the “heard” to ear-consciousness, the “senses” to the other three kinds of sense consciousness, and the remaining terms to mind-consciousness.<\/p>\n (12) This is a full-fledged eternalist view arisen on the basis of one of the earlier, more rudimentary types of personality view; here it becomes itself an object of craving, conceit, and false view of self. This view seems to reflect the philosophy of the Upanishads, which asserts the identity of the individual self(atman) with the universal spirit(brahman), though it is difficult to determine on the basis of the texts whether the Buddha was personally aquainted with the early Upanishads themselves.<\/p>\n (13) Asati na paritassati. The noun form of paritassana, according to MA, has the twofold connotation of fear and craving, thus “agitation” was chosen as comprehending both. Agitation about what is non-existent externally refers to the worldling’s despair over the loss or non-acquisition of possessions; agitation about what is non-existent internally to the eternalist’s despair when he misinterprets the Buddha’s teaching on Nibbana as a doctrine of annihilation.<\/p>\n (14) Pariggaham pariganheyyatha, lit. “you may possess that possession.” This links up with verse 18 on agitation about external possessions.<\/p>\n (15) Attavadupadanam upadiyetha, lit. “you may cling to that clinging to a doctrine of self.” On the problem this idiom involves for translation, see n.176[in the published book]. This passage links up with verse 20 on agitation, arising from a view of self.<\/p>\n (16) The support of views(ditthinissaya), according to MA, is the sixty-two views mentioned in the Brahmajala Sutta(DN 1), which emerge from personality view or “doctrine of a self.” It might also include the pernicious view adopted by Arittha at the beginning of the sutta.<\/p>\n (17) The notion “what belongs to self” or “self’s property”(attaniya) is ascribed to whichever among the five aggregates are not indentified as self, as well as to all the individual’s external possessions. This passage shows mutual dependence, and thus the equal untenability, of the twin notions “I” and “mine.”<\/p>\n (18) According to the commentaries, disenchantment(nibbida, also rendered “revulsion” or “disgust”) signifies the culminating stage of insight, dispassion(viraga) the attainment of the supramundane path, and liberation(vimutti) the fruit. The arahant’s reviewing knowledge (paccavekkhananana) is shown by the phrase “there comes the knowledge” and “he understands: ‘Birth is depleted…’.”<\/p>\n (19) “Thus gone” is, in Pali, tathagata, the usual epithet for the Buddha, but here applied more broadly to the arahant. MA interprets this passage in two alternate ways thus: (1) The arahant even while alive is here and now untraceable as a being or individual (in the sense of an abiding self) because in the ultimate sense there is no being(as self). (2) The arahant is untraceable here and now because it is impossible for the gods, etc., to find the support for his insight-mind, path-mind, or fruition-mind(vipassanacitta, maggacitta, phulacitta); that is, the object being Nibbana, his mind cannot be known by the worldling.<\/p>\n (20) This refers back to verse 20, where the eternalist misunderstands the Buddha’s teaching on Nibbana, the cessation of being, to involve the annihilation of an existing being considered as self.<\/p>\n (21) The import of this statement is deeper than appears on the surface. In the context of the false accusations of verse 37, the Buddha is stating that he teaches a living being is not a self but a mere conglomeration of factors, material and mental events, linked together in a process that is inhernetly dukkha, and that Nibbana, the cessation of suffering, is not annihilation of a being but termination of that same unsatisfactory process. This statement should be read in conjunction with SN 12:15\/ii.17, where the Buddha says that one with right view, who has discarded all doctrines of a self, sees that whatever arises is only dukkha arising, and whatever ceases is only dukkha ceasing.<\/p>\n (22) “What had earlier come to be fully understood” (pubbe parinnatam) are the five aggregates. Since it is only these to which honour and abuse are shown, not an “I” or self, there is no reason for elation and dejection.<\/p>\n (23) MA points out that it is the attachment to the five aggregates that should be abandoned; the aggregates themselves cannot be torn apart or pulled out.<\/p>\n (24) MA: “Chinna-pilotika: pilotika is a torn or worn-out rag stitched and knotted here and there; there is nothing(in the Dhamma) like this- torn, worn-out, stitched and knotted by way of hypocrisy and other deceptions.”<\/p>\n (25) That is, as the arahants have achieved deliverance from the entire round of existence, it is impossible to point to any plane within the round where they might be reborn.<\/p>\n (26) These are two classes of individuals standing on the path of stream-entry. “Dhamma-followers” (dhammanusarin) are disciples in whom the faculty of wisdom (pannindriya) is predominant and who develop the noble path with wisdom in the lead; when they attain the fruit they are called “attained-to-view” (ditthipatta). “Faith-followers” (saddhanusarin) are disciples in whom the faculty of faith is perdominant and who develop the noble path with faith in the lead; when they attain the fruit they are called “liberated-by-faith” (saddhavimutta). See MN 70.20, 21; Pug 1:35-36\/15 and vsm XXi, 75.<\/p>\n (27) MA says that this refers to persons devoted to practice of insight meditation who have not reached any supramundane attainment. Note that they are headed only for heaven, not for enlightenment. The expression saddhamattam pemamattam might be rendered “simply faith, simply love” or “mere faith, mere love” (as it sometimes is), but this could not explain the guarantee of rebirth in heaven. It therefore seems obligatory to take the suffix matta here as implying a requisite amount of faith and love, not simple possession of these qualities.<\/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”] 22. Kinh V\u00ed D\u1ee5 Con R\u1eafn (Alagadd\u00f9pama sutta) Nh\u01b0 v\u1ea7y t\u00f4i nghe. 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). L\u00fac b\u1ea5y gi\u1edd, T\u1ef7-kheo t\u00ean l\u00e0 Arittha, x\u01b0a l\u00e0m ngh\u1ec1 hu\u1ea5n luy\u1ec7n chim \u01b0ng, kh\u1edfi l\u00ean \u00e1c t\u00e0 ki\u1ebfn nh\u01b0 sau: “Theo […]<\/p>\n","protected":false},"author":2,"featured_media":171759,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[109],"tags":[111,112,97],"yoast_head":"\n
\n
\n
\n
\n
\nMA- Majjhima Nikaya Atthakatha(commentary by Buddhaghosa)
\nMT- Majjhima Nikaya Tika(sub-commentary by Dhammapala)
\nPug- Puggalapannatti(book of the Abhidhamma Pitaka)
\nVsm- Visuddhmagga(Path to Purification by Buddhaghosa)<\/p>\n