[vc_tta_tabs][vc_tta_section title=”Vi\u1ec7t Ng\u1eef” tab_id=”viet-ngu”]<\/p>\n
(S\u00e0leyyaka sutta)<\/strong><\/p>\n Nh\u01b0 v\u1ea7y t\u00f4i nghe.<\/p>\n M\u1ed9t th\u1eddi Th\u1ebf T\u00f4n \u0111ang du h\u00e0nh trong n\u01b0\u1edbc Kosala (Ki\u1ec1u t\u1ea5t la) c\u00f9ng v\u1edbi \u00d0\u1ea1i ch\u00fang T\u1ef7-kheo \u0111i \u0111\u1ebfn m\u1ed9t l\u00e0ng B\u00e0-la-m\u00f4n c\u1ee7a d\u00e2n ch\u00fang Kosala t\u00ean l\u00e0 Sala.<\/p>\n C\u00e1c gia ch\u1ee7 B\u00e0-la-m\u00f4n \u1edf Sala nghe r\u1eb1ng: “Ng\u01b0\u1eddi ta n\u00f3i Sa-m\u00f4n Gotama, l\u00e0 Th\u00edch T\u1eed, xu\u1ea5t gia t\u1eeb gia t\u1ed9c Sakya, \u0111ang du h\u00e0nh trong n\u01b0\u1edbc Kosala v\u1edbi \u00d0\u1ea1i ch\u00fang T\u1ef7-kheo, v\u00e0 \u0111\u00e3 \u0111\u1ebfn Sa-la. Ti\u1ebfng \u0111\u1ed3n t\u1ed1t \u0111\u1eb9p sau \u0111\u00e2y \u0111\u01b0\u1ee3c truy\u1ec1n \u0111i v\u1ec1 T\u00f4n gi\u1ea3 Gotama: “\u00d0\u00e2y l\u00e0 Th\u1ebf T\u00f4n, b\u1eadc A-la-h\u00e1n, Ch\u00e1nh Bi\u1ebfn Tri, Minh H\u1ea1nh T\u00fac, Thi\u1ec7n Th\u1ec7, Th\u1ebf Gian Gi\u1ea3i, V\u00f4 Th\u01b0\u1ee3ng S\u0129, \u00d0i\u1ec1u Ng\u1ef1 Tr\u01b0\u1ee3ng Phu, Thi\u00ean Nh\u00e2n S\u01b0, Ph\u1eadt, Th\u1ebf T\u00f4n. V\u1edbi th\u1eafng tr\u00ed, Ng\u00e0i t\u1ef1 th\u00e2n ch\u1ee9ng ng\u1ed9 th\u1ebf gi\u1edbi n\u00e0y c\u00f9ng v\u1edbi Thi\u00ean gi\u1edbi, Ma gi\u1edbi, Ph\u1ea1m thi\u00ean gi\u1edbi, c\u00f9ng v\u1edbi ch\u00fang Sa-m\u00f4n, B\u00e0-la-m\u00f4n, c\u00e1c lo\u00e0i Tr\u1eddi v\u00e0 Ng\u01b0\u1eddi. Khi \u0111\u00e3 ch\u1ee9ng ng\u1ed9, Ng\u00e0i c\u00f2n tuy\u00ean thuy\u1ebft \u0111i\u1ec1u Ng\u00e0i \u0111\u00e3 ch\u1ee9ng ng\u1ed9. Ng\u00e0i thuy\u1ebft ph\u00e1p s\u01a1 thi\u1ec7n, trung thi\u1ec7n, h\u1eadu thi\u1ec7n, \u0111\u1ea7y \u0111\u1ee7 v\u0103n ngh\u0129a. Ng\u00e0i truy\u1ec1n d\u1ea1y ph\u1ea1m h\u1ea1nh ho\u00e0n to\u00e0n \u0111\u1ea7y \u0111\u1ee7 trong s\u1ea1ch. L\u00e0nh thay, n\u1ebfu \u0111\u01b0\u1ee3c y\u1ebft ki\u1ebfn m\u1ed9t A-la-h\u00e1n nh\u01b0 v\u1eady!”<\/p>\n R\u1ed3i c\u00e1c gia ch\u1ee7 B\u00e0-la-m\u00f4n \u1edf Sa-la \u0111i \u0111\u1ebfn ch\u1ed7 Th\u1ebf T\u00f4n \u1edf, sau khi \u0111\u1ebfn, m\u1ed9t s\u1ed1 \u0111\u1ea3nh l\u1ec5 Th\u1ebf T\u00f4n r\u1ed3i ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean; m\u1ed9t s\u1ed1 n\u00f3i l\u00ean nh\u1eefng l\u1eddi ch\u00e0o \u0111\u00f3n, th\u00e2n h\u1eefu x\u00e3 giao v\u1edbi Th\u1ebf T\u00f4n r\u1ed3i ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean; m\u1ed9t s\u1ed1 ch\u1ea5p tay v\u00e1i Th\u1ebf T\u00f4n r\u1ed3i ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean; m\u1ed9t s\u1ed1 n\u00f3i l\u00ean t\u00ean h\u1ecd c\u1ee7a m\u00ecnh tr\u01b0\u1edbc m\u1eb7t Th\u1ebf T\u00f4n r\u1ed3i ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean; m\u1ed9t s\u1ed1 gi\u1eef im l\u1eb7ng r\u1ed3i ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean.<\/p>\n Sau khi ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean, c\u00e1c gia ch\u1ee7 B\u00e0-la-m\u00f4n \u1edf Sa-la b\u1ea1ch Th\u1ebf T\u00f4n:<\/p>\n — T\u00f4n gi\u1ea3 Gotama, do nh\u00e2n g\u00ec, do duy\u00ean g\u00ec, \u1edf \u0111\u00e2y, m\u1ed9t s\u1ed1 h\u1eefu t\u00ecnh sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, ph\u1ea3i sanh v\u00e0o c\u00f5i d\u1eef, \u00e1c th\u00fa, \u0111\u1ecda x\u1ee9, \u0111\u1ecba ng\u1ee5c? N\u00e0y T\u00f4n gi\u1ea3 Gotama, do nh\u00e2n g\u00ec, do duy\u00ean g\u00ec, \u1edf \u0111\u00e2y, m\u1ed9t s\u1ed1 lo\u00e0i h\u1eefu t\u00ecnh sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung \u0111\u01b0\u1ee3c sanh v\u00e0o thi\u1ec7n th\u00fa, Thi\u00ean gi\u1edbi, \u0111\u1eddi n\u00e0y?<\/p>\n — N\u00e0y c\u00e1c Gia ch\u1ee7, do nh\u00e2n h\u00e0nh phi ph\u00e1p, h\u00e0nh phi ph\u00e1p ch\u00e1nh \u0111\u1ea1o, n\u00e0y c\u00e1c Gia ch\u1ee7, m\u00e0 nh\u01b0 v\u1eady, \u1edf \u0111\u00e2y c\u00f3 m\u1ed9t s\u1ed1 lo\u00e0i h\u1eefu t\u00ecnh, sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung ph\u1ea3i sanh v\u00e0o c\u00f5i d\u1eef, \u00e1c th\u00fa, \u0111\u1ecda x\u1ee9, \u0111\u1ecba ng\u1ee5c. Do nh\u00e2n h\u00e0nh \u0111\u00fang ph\u00e1p, h\u00e0nh \u0111\u00fang ch\u00e1nh \u0111\u1ea1o, n\u00e0y c\u00e1c Gia ch\u1ee7, m\u00e0 nh\u01b0 v\u1eady, \u1edf \u0111\u00e2y c\u00f3 m\u1ed9t s\u1ed1 lo\u00e0i h\u1eefu t\u00ecnh sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung \u0111\u01b0\u1ee3c sanh v\u00e0o thi\u1ec7n th\u00fa, Thi\u00ean gi\u1edbi, \u0111\u1eddi n\u00e0y.<\/p>\n — Ch\u00fang con kh\u00f4ng th\u1ec3 hi\u1ec3u \u0111\u1ea7y \u0111\u1ee7 nh\u1eefng g\u00ec T\u00f4n gi\u1ea3 Gotama thuy\u1ebft m\u1ed9t c\u00e1ch v\u1eafn t\u1eaft n\u1ebfu kh\u00f4ng \u0111\u01b0\u1ee3c gi\u1ea3i th\u00edch r\u1ed9ng r\u00e3i. L\u00e0nh thay, n\u1ebfu T\u00f4n gi\u1ea3 Gotama thuy\u1ebft ph\u00e1p cho ch\u00fang con \u0111\u1ec3 ch\u00fang con c\u00f3 th\u1ec3 hi\u1ec3u \u0111\u1ea7y \u0111\u1ee7 nh\u1eefng g\u00ec T\u00f4n gi\u1ea3 Gotama thuy\u1ebft m\u1ed9t c\u00e1ch v\u1eafn t\u1eaft!<\/p>\n — Nh\u01b0 v\u1eady, n\u00e0y c\u00e1c Gia ch\u1ee7, h\u00e3y nghe v\u00e0 kh\u00e9o t\u00e1c \u00fd, Ta s\u1ebd gi\u1ea3ng.<\/p>\n — Th\u01b0a v\u00e2ng, T\u00f4n gi\u1ea3.<\/p>\n C\u00e1c v\u1ecb gia ch\u1ee7 B\u00e0-la-m\u00f4n, \u1edf Sa-la v\u00e2ng \u0111\u00e1p Th\u1ebf T\u00f4n. Th\u1ebf T\u00f4n n\u00f3i nh\u01b0 sau:<\/p>\n — N\u00e0y c\u00e1c Gia ch\u1ee7, c\u00f3 ba lo\u1ea1i th\u00e2n h\u00e0nh phi ph\u00e1p, phi ch\u00e1nh \u0111\u1ea1o, c\u00f3 b\u1ed1n lo\u1ea1i kh\u1ea9u h\u00e0nh phi ph\u00e1p, phi ch\u00e1nh \u0111\u1ea1o, c\u00f3 ba lo\u1ea1i \u00fd h\u00e0nh phi ph\u00e1p, phi ch\u00e1nh \u0111\u1ea1o. N\u00e0y c\u00e1c Gia ch\u1ee7, th\u1ebf n\u00e0o l\u00e0 ba lo\u1ea1i th\u00e2n h\u00e0nh phi ph\u00e1p, phi ch\u00e1nh \u0111\u1ea1o? \u1ede \u0111\u00e2y, n\u00e0y c\u00e1c Gia ch\u1ee7, c\u00f3 ng\u01b0\u1eddi s\u00e1t sanh, t\u00e0n nh\u1eabn, tay l\u1ea5m m\u00e1u, t\u00e2m chuy\u00ean s\u00e1t h\u1ea1i \u0111\u1ea3 th\u01b0\u01a1ng, t\u00e2m kh\u00f4ng t\u1eeb bi \u0111\u1ed1i v\u1edbi c\u00e1c lo\u00e0i h\u1eefu t\u00ecnh. Ng\u01b0\u1eddi n\u00e0y l\u1ea5y c\u1ee7a kh\u00f4ng cho, b\u1ea5t c\u1ee9 t\u00e0i v\u1eadt g\u00ec c\u1ee7a ng\u01b0\u1eddi kh\u00e1c ho\u1eb7c t\u1ea1i th\u00f4n l\u00e0ng ho\u1eb7c t\u1ea1i r\u1eebng n\u00fai kh\u00f4ng cho ng\u01b0\u1eddi \u1ea5y, ng\u01b0\u1eddi \u1ea5y l\u1ea5y tr\u1ed9m t\u00e0i v\u1eadt \u1ea5y. Ng\u01b0\u1eddi \u1ea5y s\u1ed1ng t\u00e0 h\u1ea1nh \u0111\u1ed1i v\u1edbi c\u00e1c d\u1ee5c l\u1ea1c, giao c\u1ea5u v\u1edbi c\u00e1c h\u1ea1ng n\u1eef nh\u00e2n c\u00f3 m\u1eb9 che ch\u1edf, c\u00f3 cha che ch\u1edf, c\u00f3 m\u1eb9 cha che ch\u1edf, c\u00f3 anh che ch\u1edf, c\u00f3 ch\u1ecb che ch\u1edf, c\u00f3 b\u00e0 con che ch\u1edf, \u0111\u00e3 c\u00f3 ch\u1ed3ng, \u0111\u01b0\u1ee3c h\u00ecnh ph\u1ea1t g\u1eady g\u1ed9c b\u1ea3o v\u1ec7, cho \u0111\u1ebfn nh\u1eefng n\u1eef nh\u00e2n \u0111\u01b0\u1ee3c trang s\u1ee9c b\u1eb1ng v\u00f2ng hoa. Nh\u01b0 v\u1eady, n\u00e0y c\u00e1c Gia ch\u1ee7, l\u00e0 ba lo\u1ea1i th\u00e2n h\u00e0nh phi ph\u00e1p, phi ch\u00e1nh \u0111\u1ea1o.<\/p>\n N\u00e0y c\u00e1c Gia ch\u1ee7, th\u1ebf n\u00e0o l\u00e0 b\u1ed1n lo\u1ea1i kh\u1ea9u h\u00e0nh phi ph\u00e1p, phi ch\u00e1nh \u0111\u1ea1o? \u1ede \u0111\u00e2y, n\u00e0y c\u00e1c Gia ch\u1ee7, c\u00f3 ng\u01b0\u1eddi v\u1ecdng ng\u1eef, \u0111\u1ebfn ch\u1ed7 t\u1eadp h\u1ed9i, hay \u0111\u1ebfn ch\u1ed7 ch\u00fang h\u1ed9i, hay \u0111\u1ebfn gi\u1eefa c\u00e1c th\u00e2n t\u1ed9c, hay \u0111\u1ebfn gi\u1eefa c\u00e1c t\u1ed5 h\u1ee3p, hay \u0111\u1ebfn gi\u1eefa v\u01b0\u01a1ng t\u1ed9c, khi \u0111\u01b0\u1ee3c d\u1eabn ra l\u00e0m ch\u1ee9ng v\u00e0 \u0111\u01b0\u1ee3c h\u1ecfi: “N\u00e0y ng\u01b0\u1eddi kia, h\u00e3y n\u00f3i nh\u1eefng g\u00ec \u00d4ng bi\u1ebft”; d\u1ea7u cho ng\u01b0\u1eddi \u1ea5y kh\u00f4ng bi\u1ebft, ng\u01b0\u1eddi \u1ea5y n\u00f3i: “T\u00f4i bi\u1ebft”; d\u1ea7u cho ng\u01b0\u1eddi \u1ea5y bi\u1ebft, ng\u01b0\u1eddi \u1ea5y n\u00f3i: “T\u00f4i kh\u00f4ng bi\u1ebft”; hay d\u1ea7u cho ng\u01b0\u1eddi \u1ea5y kh\u00f4ng th\u1ea5y, ng\u01b0\u1eddi \u1ea5y n\u00f3i: “T\u00f4i th\u1ea5y”; hay d\u1ea7u cho ng\u01b0\u1eddi \u1ea5y th\u1ea5y, ng\u01b0\u1eddi \u1ea5y n\u00f3i: “T\u00f4i kh\u00f4ng th\u1ea5y”. Nh\u01b0 v\u1eady, l\u1eddi n\u00f3i c\u1ee7a ng\u01b0\u1eddi \u1ea5y tr\u1edf th\u00e0nh c\u1ed1 \u00fd v\u1ecdng ng\u1eef, ho\u1eb7c v\u00ec nguy\u00ean nh\u00e2n t\u1ef1 k\u1ef7, ho\u1eb7c v\u00ec nguy\u00ean nh\u00e2n tha nh\u00e2n, ho\u1eb7c v\u00ec nguy\u00ean nh\u00e2n m\u1ed9t v\u00e0i quy\u1ec1n l\u1ee3i g\u00ec. V\u00e0 ng\u01b0\u1eddi \u1ea5y l\u00e0 ng\u01b0\u1eddi n\u00f3i hai l\u01b0\u1ee1i, nghe \u0111i\u1ec1u g\u00ec \u1edf ch\u1ed7 n\u00e0y, \u0111\u1ebfn ch\u1ed7 kia, n\u00f3i \u0111\u1ec5 sanh chia r\u1ebd \u1edf nh\u1eefng ng\u01b0\u1eddi n\u00e0y, nghe \u0111i\u1ec1u g\u00ec \u1edf ch\u1ed7 kia, \u0111i n\u00f3i v\u1edbi nh\u1eefng ng\u01b0\u1eddi n\u00e0y \u0111\u1ec3 sanh chia r\u1ebd \u1edf nh\u1eefng ng\u01b0\u1eddi kia. Nh\u01b0 v\u1eady, ng\u01b0\u1eddi \u1ea5y ly gi\u00e1n nh\u1eefng k\u1ebb h\u00f2a h\u1ee3p hay x\u00fai d\u1ee5c nh\u1eefng k\u1ebb ly gi\u00e1n, \u01b0a th\u00edch ph\u00e1 ho\u1ea1i, vui th\u00edch ph\u00e1 ho\u1ea1i, th\u00edch th\u00fa ph\u00e1 ho\u1ea1i, n\u00f3i nh\u1eefng l\u1eddi \u0111\u01b0a \u0111\u1ebfn ph\u00e1 ho\u1ea1i. V\u00e0 ng\u01b0\u1eddi \u1ea5y l\u00e0 ng\u01b0\u1eddi n\u00f3i l\u1eddi th\u00f4 \u00e1c. B\u1ea5t c\u1ee9 l\u1eddi g\u00ec th\u00f4 \u00e1c, t\u00e0n \u00e1c, khi\u1ebfn ng\u01b0\u1eddi \u0111au kh\u1ed5, khi\u1ebfn ng\u01b0\u1eddi t\u1ee9c gi\u1eadn, li\u00ean h\u1ec7 \u0111\u1ebfn ph\u1eabn n\u1ed9, kh\u00f4ng \u0111\u01b0a \u0111\u1ebfn Thi\u1ec1n \u0111\u1ecbnh, ng\u01b0\u1eddi \u1ea5y n\u00f3i nh\u1eefng l\u1eddi nh\u01b0 v\u1eady. V\u00e0 ng\u01b0\u1eddi \u1ea5y n\u00f3i nh\u1eefng l\u1eddi ph\u00f9 phi\u1ebfm, n\u00f3i phi th\u1eddi, n\u00f3i nh\u1eefng l\u1eddi phi ch\u01a1n, n\u00f3i nh\u1eefng l\u1eddi kh\u00f4ng l\u1ee3i \u00edch, n\u00f3i nh\u1eefng l\u1eddi phi ph\u00e1p, n\u00f3i nh\u1eefng l\u1eddi phi lu\u1eadt, n\u00f3i nh\u1eefng l\u1eddi kh\u00f4ng \u0111\u00e1ng g\u00ecn gi\u1eef. V\u00ec n\u00f3i phi th\u1eddi, n\u00ean l\u1eddi n\u00f3i kh\u00f4ng c\u00f3 thu\u1eadn l\u00fd, kh\u00f4ng c\u00f3 m\u1ea1ch l\u1ea1c, h\u1ec7 th\u1ed1ng, kh\u00f4ng c\u00f3 l\u1ee3i \u00edch. Nh\u01b0 v\u1eady, n\u00e0y c\u00e1c Gia ch\u1ee7, c\u00f3 b\u1ed1n lo\u1ea1i kh\u1ea9u h\u00e0nh phi ph\u00e1p, phi ch\u00e1nh \u0111\u1ea1o.<\/p>\n V\u00e0 n\u00e0y c\u00e1c Gia ch\u1ee7, th\u1ebf n\u00e0o l\u00e0 ba lo\u1ea1i \u00fd h\u00e0nh phi ph\u00e1p, phi ch\u00e1nh \u0111\u1ea1o? \u1ede \u0111\u00e2y, n\u00e0y c\u00e1c Gia ch\u1ee7, c\u00f3 ng\u01b0\u1eddi c\u00f3 tham \u00e1i, tham lam t\u00e0i v\u1eadt k\u1ebb kh\u00e1c, ngh\u0129 r\u1eb1ng: “\u00d4i, mong r\u1eb1ng m\u1ecdi t\u00e0i v\u1eadt c\u1ee7a ng\u01b0\u1eddi kh\u00e1c tr\u1edf th\u00e0nh c\u1ee7a m\u00ecnh!” L\u1ea1i c\u00f3 ng\u01b0\u1eddi c\u00f3 t\u00e2m s\u00e2n, kh\u1edfi l\u00ean h\u1ea1i \u00fd, h\u1ea1i ni\u1ec7m nh\u01b0 sau: “Mong r\u1eb1ng nh\u1eefng lo\u00e0i h\u1eefu t\u00ecnh n\u00e0y b\u1ecb gi\u1ebft, hay b\u1ecb t\u00e0n s\u00e1t, hay b\u1ecb ti\u00eau di\u1ec7t, hay b\u1ecb t\u00e0n h\u1ea1i, hay mong ch\u00fang kh\u00f4ng c\u00f2n t\u1ed3n t\u1ea1i!” L\u1ea1i c\u00f3 ng\u01b0\u1eddi c\u00f3 t\u00e0 ki\u1ebfn, c\u00f3 t\u01b0\u1edfng \u0111i\u00ean \u0111\u1ea3o nh\u01b0: “Kh\u00f4ng c\u00f3 b\u1ed1 th\u00ed, kh\u00f4ng c\u00f3 k\u1ebft qu\u1ea3 c\u1ee7a b\u1ed1 th\u00ed, kh\u00f4ng c\u00f3 t\u1ebf l\u1ec5, kh\u00f4ng c\u00f3 c\u00fang d\u01b0\u1eddng, c\u00e1c h\u00e0nh vi thi\u1ec7n \u00e1c, kh\u00f4ng c\u00f3 k\u1ebft qu\u1ea3 d\u1ecb th\u1ee5c, kh\u00f4ng c\u00f3 \u0111\u1eddi n\u00e0y, kh\u00f4ng c\u00f3 \u0111\u1eddi sau, kh\u00f4ng c\u00f3 m\u1eb9, kh\u00f4ng c\u00f3 cha, kh\u00f4ng c\u00f3 c\u00e1c lo\u1ea1i h\u00f3a sanh, trong \u0111\u1eddi kh\u00f4ng c\u00f3 c\u00e1c Sa-m\u00f4n, B\u00e0-la-m\u00f4n ch\u00e2n ch\u00ednh h\u00e0nh tr\u00ec, ch\u00e2n ch\u00e1nh th\u00e0nh t\u1ef1u, sau khi t\u1ef1 tri, t\u1ef1 ch\u1ee9ng l\u1ea1i tuy\u00ean b\u1ed1 cho \u0111\u1eddi n\u00e0y v\u00e0 cho \u0111\u1eddi sau”. Nh\u01b0 v\u1eady, n\u00e0y c\u00e1c Gia ch\u1ee7, l\u00e0 ba \u00fd h\u00e0nh phi ph\u00e1p, phi ch\u00e1nh \u0111\u1ea1o. Nh\u01b0 v\u1eady do nh\u00e2n h\u00e0nh phi ph\u00e1p, h\u00e0nh phi ch\u00e1nh \u0111\u1ea1o, n\u00e0y c\u00e1c Gia ch\u1ee7, \u1edf \u0111\u00e2y, m\u1ed9t s\u1ed1 lo\u00e0i h\u1eefu t\u00ecnh sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, ph\u1ea3i sanh v\u00e0o c\u00f5i d\u1eef, \u00e1c th\u00fa, \u0111\u1ecda x\u1ee9, \u0111\u1ecba ng\u1ee5c.<\/p>\n N\u00e0y c\u00e1c Gia ch\u1ee7, c\u00f3 ba lo\u1ea1i th\u00e2n h\u00e0nh \u0111\u00fang ph\u00e1p, \u0111\u00fang ch\u00e1nh \u0111\u1ea1o, c\u00f3 b\u1ed1n lo\u1ea1i kh\u1ea9u h\u00e0nh \u0111\u00fang ph\u00e1p, \u0111\u00fang ch\u00e1nh \u0111\u1ea1o, c\u00f3 ba lo\u1ea1i \u00fd h\u00e0nh \u0111\u00fang ph\u00e1p, \u0111\u00fang ch\u00e1nh \u0111\u1ea1o? N\u00e0y c\u00e1c Gia ch\u1ee7, th\u1ebf n\u00e0o l\u00e0 ba lo\u1ea1i th\u00e2n h\u00e0nh \u0111\u00fang ph\u00e1p, \u0111\u00fang th\u00e1nh \u0111\u1ea1o? \u1ede \u0111\u00e2y, n\u00e0y c\u00e1c Gia ch\u1ee7, c\u00f3 ng\u01b0\u1eddi t\u1eeb b\u1ecf s\u00e1t sanh, tr\u00e1nh xa s\u00e1t sanh, b\u1ecf tr\u01b0\u1ee3ng, b\u1ecf ki\u1ebfm, bi\u1ebft t\u00e0m qu\u00fd, c\u00f3 l\u00f2ng t\u1eeb, s\u1ed1ng th\u01b0\u01a1ng x\u00f3t \u0111\u1ebfn h\u1ea1nh ph\u00fac t\u1ea5t c\u1ea3 ch\u00fang sanh v\u00e0 lo\u00e0i h\u1eefu t\u00ecnh; t\u1eeb b\u1ecf l\u1ea5y c\u1ee7a kh\u00f4ng cho, tr\u00e1nh xa l\u1ea5y c\u1ee7a kh\u00f4ng cho, b\u1ea5t c\u1ee9 t\u00e0i v\u1eadt g\u00ec c\u1ee7a ng\u01b0\u1eddi kh\u00e1c, ho\u1eb7c t\u1ea1i th\u00f4n l\u00e0ng, ho\u1eb7c t\u1ea1i r\u1eebng n\u00fai kh\u00f4ng cho ng\u01b0\u1eddi \u1ea5y, ng\u01b0\u1eddi \u1ea5y kh\u00f4ng l\u1ea5y tr\u1ed9m t\u00e0i v\u1eadt \u1ea5y; t\u1eeb b\u1ecf s\u1ed1ng theo t\u00e0 h\u1ea1nh \u0111\u1ed1i v\u1edbi c\u00e1c d\u1ee5c, kh\u00f4ng giao c\u1ea5u v\u1edbi c\u00e1c h\u1ea1ng n\u1eef nh\u00e2n c\u00f3 m\u1eb9 che ch\u1edf, c\u00f3 cha che ch\u1edf, c\u00f3 m\u1eb9 cha che ch\u1edf, c\u00f3 anh che ch\u1edf, c\u00f3 ch\u1ecb che ch\u1edf, c\u00f3 b\u00e0 con che ch\u1edf, \u0111\u00e3 c\u00f3 ch\u1ed3ng, \u0111\u01b0\u1ee3c h\u00ecnh ph\u1ea1t g\u1eady g\u1ed9c b\u1ea3o v\u1ec7, cho \u0111\u1ebfn nh\u1eefng n\u1eef nh\u00e2n \u0111\u01b0\u1ee3c trang s\u1ee9c b\u1eb1ng v\u00f2ng hoa. Nh\u01b0 v\u1eady, n\u00e0y c\u00e1c Gia ch\u1ee7, l\u00e0 ba lo\u1ea1i th\u00e2n h\u00e0nh \u0111\u00fang ph\u00e1p, \u0111\u00fang ch\u00e1nh \u0111\u1ea1o.<\/p>\n V\u00e0 n\u00e0y c\u00e1c Gia ch\u1ee7, th\u1ebf n\u00e0o l\u00e0 b\u1ed1n lo\u1ea1i kh\u1ea9u h\u00e0nh \u0111\u00fang ph\u00e1p, \u0111\u00fang ch\u00e1nh \u0111\u1ea1o? \u1ede \u0111\u00e2y, n\u00e0y c\u00e1c Gia ch\u1ee7, c\u00f3 ng\u01b0\u1eddi t\u1eeb b\u1ecf v\u1ecdng ng\u1eef, tr\u00e1nh xa v\u1ecdng ng\u1eef, \u0111\u1ebfn ch\u1ed7 t\u1eadp h\u1ed9i, hay \u0111\u1ebfn ch\u1ed7 ch\u00fang h\u1ed9i, hay \u0111\u1ebfn gi\u1eefa c\u00e1c th\u00e2n t\u1ed9c, hay \u0111\u1ebfn gi\u1eefa c\u00e1c t\u1ed5 h\u1ee3p, hay \u0111\u1ebfn gi\u1eefa v\u01b0\u01a1ng t\u1ed9c, khi \u0111\u01b0\u1ee3c d\u1eabn ra l\u00e0m ch\u1ee9ng v\u00e0 \u0111\u01b0\u1ee3c h\u1ecfi: “N\u00e0y ng\u01b0\u1eddi kia, h\u00e3y n\u00f3i nh\u1eefng g\u00ec \u00d4ng bi\u1ebft”, n\u1ebfu bi\u1ebft, ng\u01b0\u1eddi \u1ea5y n\u00f3i: “T\u00f4i bi\u1ebft”; n\u1ebfu kh\u00f4ng bi\u1ebft, ng\u01b0\u1eddi \u1ea5y n\u00f3i: “T\u00f4i kh\u00f4ng bi\u1ebft”; hay n\u1ebfu kh\u00f4ng th\u1ea5y, ng\u01b0\u1eddi \u1ea5y n\u00f3i: “T\u00f4i kh\u00f4ng th\u1ea5y”; n\u1ebfu th\u1ea5y, ng\u01b0\u1eddi \u1ea5y n\u00f3i: “T\u00f4i th\u1ea5y”. Nh\u01b0 v\u1eady, l\u1eddi n\u00f3i c\u1ee7a ng\u01b0\u1eddi \u1ea5y kh\u00f4ng tr\u1edf th\u00e0nh c\u1ed1 \u00fd v\u1ecdng ng\u1eef, ho\u1eb7c v\u00ec nguy\u00ean nh\u00e2n t\u1ef1 k\u1ef7, ho\u1eb7c v\u00ec nguy\u00ean nh\u00e2n tha nh\u00e2n, ho\u1eb7c v\u00ec nguy\u00ean nh\u00e2n m\u1ed9t v\u00e0i quy\u1ec1n l\u1ee3i g\u00ec. T\u1eeb b\u1ecf n\u00f3i hai l\u01b0\u1ee1i, tr\u00e1nh xa n\u00f3i hai l\u01b0\u1ee1i, nghe \u0111i\u1ec1u g\u00ec \u1edf ch\u1ed7 n\u00e0y, kh\u00f4ng \u0111i \u0111\u1ebfn ch\u1ed7 kia n\u00f3i \u0111\u1ec3 sanh chia r\u1ebd \u1edf nh\u1eefng ng\u01b0\u1eddi n\u00e0y, nghe \u0111i\u1ec1u g\u00ec \u1edf ch\u1ed7 kia kh\u00f4ng \u0111i n\u00f3i v\u1edbi nh\u1eefng ng\u01b0\u1eddi n\u00e0y \u0111\u1ec3 sanh chia r\u1ebd \u1edf nh\u1eefng ng\u01b0\u1eddi kia; nh\u01b0 v\u1eady, ng\u01b0\u1eddi \u1ea5y s\u1ed1ng h\u00f2a h\u1ee3p nh\u1eefng k\u1ebb ly gi\u00e1n, t\u0103ng tr\u01b0\u1edfng nh\u1eefng k\u1ebb h\u00f2a h\u1ee3p, \u01b0a th\u00edch h\u00f2a h\u1ee3p, vui th\u00edch h\u00f2a h\u1ee3p, th\u00edch th\u00fa h\u00f2a h\u1ee3p, n\u00f3i nh\u1eefng l\u1eddi \u0111\u01b0a \u0111\u1ebfn h\u00f2a h\u1ee3p. T\u1eeb b\u1ecf l\u1eddi n\u00f3i \u0111\u1ed9c \u00e1c, tr\u00e1nh xa l\u1eddi n\u00f3i \u0111\u1ed9c \u00e1c, nh\u1eefng l\u1eddi n\u00f3i nhu h\u00f2a, \u0111\u1eb9p tai, d\u1ec5 th\u01b0\u01a1ng, th\u00f4ng c\u1ea3m \u0111\u1ebfn t\u00e2m, tao nh\u00e3, \u0111\u1eb9p l\u00f2ng nhi\u1ec1u ng\u01b0\u1eddi, vui l\u00f2ng nhi\u1ec1u ng\u01b0\u1eddi, ng\u01b0\u1eddi \u1ea5y n\u00f3i nh\u1eefng l\u1eddi nh\u01b0 v\u1eady. T\u1eeb b\u1ecf l\u1eddi n\u00f3i ph\u00f9 phi\u1ebfm, tr\u00e1nh xa l\u1eddi n\u00f3i ph\u00f9 phi\u1ebfm, n\u00f3i \u0111\u00fang th\u1eddi, ng\u01b0\u1eddi \u1ea5y n\u00f3i nh\u1eefng l\u1eddi ch\u00e2n th\u1eadt, n\u00f3i nh\u1eefng l\u1eddi c\u00f3 \u00fd ngh\u0129a, n\u00f3i nh\u1eefng l\u1eddi v\u1ec1 Ch\u00e1nh ph\u00e1p, n\u00f3i nh\u1eefng l\u1eddi v\u1ec1 Lu\u1eadt, n\u00f3i nh\u1eefng l\u1eddi \u0111\u00e1ng \u0111\u01b0\u1ee3c g\u00ecn gi\u1eef. V\u00ec n\u00f3i h\u1ee3p th\u1eddi, n\u00ean l\u1eddi n\u00f3i thu\u1eadn l\u00fd, c\u00f3 m\u1ea1ch l\u1ea1c, h\u1ec7 th\u1ed1ng, c\u00f3 \u00edch l\u1ee3i. Nh\u01b0 v\u1eady, n\u00e0y c\u00e1c Gia ch\u1ee7, c\u00f3 b\u1ed1n lo\u1ea1i kh\u1ea9u h\u00e0nh \u0111\u00fang ph\u00e1p, \u0111\u00fang ch\u00e1nh \u0111\u1ea1o.<\/p>\n V\u00e0 n\u00e0y c\u00e1c Gia ch\u1ee7, th\u1ebf n\u00e0o l\u00e0 ba lo\u1ea1i \u00fd h\u00e0nh \u0111\u00fang ph\u00e1p, \u0111\u00fang ch\u00e1nh \u0111\u1ea1o? \u1ede \u0111\u00e2y, n\u00e0y c\u00e1c Gia ch\u1ee7, c\u00f3 ng\u01b0\u1eddi kh\u00f4ng c\u00f3 tham \u00e1i, kh\u00f4ng tham lam t\u00e0i v\u1eadt c\u1ee7a k\u1ebb kh\u00e1c, kh\u00f4ng ngh\u0129 r\u1eb1ng: “\u00d4i, mong r\u1eb1ng m\u1ecdi t\u00e0i v\u1eadt c\u1ee7a ng\u01b0\u1eddi kh\u00e1c tr\u1edf th\u00e0nh c\u1ee7a m\u00ecnh!” L\u1ea1i c\u00f3 ng\u01b0\u1eddi kh\u00f4ng c\u00f3 t\u00e2m s\u00e2n, kh\u00f4ng c\u00f3 kh\u1edfi l\u00ean h\u1ea1i \u00fd, h\u1ea1i ni\u1ec7m, nh\u01b0ng ngh\u0129 r\u1eb1ng: “Mong r\u1eb1ng nh\u1eefng lo\u00e0i h\u1eefu t\u00ecnh n\u00e0y s\u1ed1ng kh\u00f4ng th\u00f9 h\u1eadn, kh\u00f4ng o\u00e1n th\u00f9, kh\u00f4ng nhi\u1ec5u lo\u1ea1n, \u0111\u01b0\u1ee3c an l\u1ea1c, lo ngh\u0129 t\u1ef1 th\u00e2n!” Ng\u01b0\u1eddi \u1ea5y c\u00f3 ch\u00e1nh ki\u1ebfn, kh\u00f4ng c\u00f3 t\u01b0\u1edfng \u0111i\u00ean \u0111\u1ea3o, ngh\u0129 r\u1eb1ng: “C\u00f3 b\u1ed1 th\u00ed, c\u00f3 k\u1ebft qu\u1ea3 c\u1ee7a b\u1ed1 th\u00ed, c\u00f3 t\u1ebf l\u1ec5, c\u00f3 c\u00fang d\u01b0\u1eddng, c\u00e1c h\u00e0nh vi thi\u1ec7n \u00e1c c\u00f3 k\u1ebft qu\u1ea3 d\u1ecb th\u1ee5c, c\u00f3 \u0111\u1eddi n\u00e0y, c\u00f3 \u0111\u1eddi sau, c\u00f3 m\u1eb9, c\u00f3 cha, c\u00f3 c\u00e1c lo\u1ea1i h\u00f3a sanh, trong \u0111\u1eddi, c\u00f3 c\u00e1c Sa-m\u00f4n, B\u00e0-la-m\u00f4n ch\u00e2n ch\u00e1nh h\u00e0nh tr\u00ec, ch\u00e2n ch\u00e1nh th\u00e0nh t\u1ef1u, sau khi t\u1ef1 tri, t\u1ef1 ch\u1ee9ng l\u1ea1i tuy\u00ean b\u1ed1 cho \u0111\u1eddi n\u00e0y v\u00e0 cho \u0111\u1eddi sau”. Nh\u01b0 v\u1eady, n\u00e0y c\u00e1c Gia ch\u1ee7, c\u00f3 ba lo\u1ea1i \u00fd h\u00e0nh \u0111\u00fang ph\u00e1p, \u0111\u00fang ch\u00e1nh \u0111\u1ea1o. Nh\u01b0 v\u1eady, do nh\u00e2n h\u00e0nh \u0111\u00fang ph\u00e1p, h\u00e0nh \u0111\u00fang ch\u00e1nh \u0111\u1ea1o, n\u00e0y c\u00e1c Gia ch\u1ee7, \u1edf \u0111\u00e2y, m\u1ed9t s\u1ed1 lo\u00e0i h\u1eefu t\u00ecnh sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung \u0111\u01b0\u1ee3c sanh v\u00e0o thi\u1ec7n th\u00fa, Thi\u00ean gi\u1edbi, \u0111\u1eddi n\u00e0y.<\/p>\n N\u00e0y c\u00e1c Gia ch\u1ee7, n\u1ebfu m\u1ed9t v\u1ecb h\u00e0nh \u0111\u00fang ph\u00e1p, \u0111\u00fang ch\u00e1nh \u0111\u1ea1o, mong \u01b0\u1edbc: “\u00d4i, mong r\u1eb1ng sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, t\u00f4i \u0111\u01b0\u1ee3c sanh v\u00e0o \u0111\u1ea1i ph\u00fa gia, v\u01b0\u01a1ng t\u1ed9c S\u00e1t-\u0111\u1ebf-l\u1ecb!” S\u1ef1 ki\u1ec7n n\u00e0y x\u1ea3y ra, v\u1ecb \u1ea5y sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, \u0111\u01b0\u1ee3c sanh v\u00e0o \u0111\u1ea1i ph\u00fa gia, v\u01b0\u01a1ng t\u1ed9c S\u00e1t-\u0111\u1ebf-l\u1ecb. V\u00ec sao v\u1eady? V\u00ec v\u1ecb \u1ea5y l\u00e0 v\u1ecb h\u00e0nh \u0111\u00fang ph\u00e1p, \u0111\u00fang ch\u00e1nh \u0111\u1ea1o.<\/p>\n N\u00e0y c\u00e1c Gia ch\u1ee7, n\u1ebfu m\u1ed9t v\u1ecb h\u00e0nh \u0111\u00fang ph\u00e1p, \u0111\u00fang ch\u00e1nh \u0111\u1ea1o, mong \u01b0\u1edbc: “\u00d4i, mong r\u1eb1ng sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, t\u00f4i \u0111\u01b0\u1ee3c sanh v\u00e0o \u0111\u1ea1i ph\u00fa gia B\u00e0-la-m\u00f4n… \u0111\u1ea1i ph\u00fa gia gia ch\u1ee7!” S\u1ef1 ki\u1ec7n n\u00e0y x\u1ea3y ra, v\u1ecb \u1ea5y sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, \u0111\u01b0\u1ee3c sanh v\u00e0o \u0111\u1ea1i ph\u00fa gia gia ch\u1ee7. V\u00ec sao v\u1eady? V\u00ec v\u1ecb \u1ea5y l\u00e0 v\u1ecb h\u00e0nh \u0111\u00fang ph\u00e1p, \u0111\u00fang ch\u00e1nh \u0111\u1ea1o. N\u00e0y c\u00e1c Gia ch\u1ee7, n\u1ebfu m\u1ed9t v\u1ecb h\u00e0nh \u0111\u00fang ph\u00e1p, \u0111\u00fang ch\u00e1nh \u0111\u1ea1o, mong \u01b0\u1edbc: “\u00d4i, mong r\u1eb1ng sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, t\u00f4i \u0111\u01b0\u1ee3c sanh th\u00e2n h\u1eefu v\u1edbi ch\u01b0 thi\u00ean T\u1ee9 thi\u00ean v\u01b0\u01a1ng… v\u1edbi ch\u01b0 thi\u00ean c\u00f5i tr\u1eddi Ba m\u01b0\u01a1i ba… v\u1edbi ch\u01b0 thi\u00ean D\u1ea1 ma… v\u1edbi ch\u01b0 thi\u00ean \u00d0\u00e2u-su\u1ea5t-\u0111\u00e0… v\u1edbi ch\u01b0 thi\u00ean H\u00f3a l\u1ea1c… v\u1edbi ch\u01b0 thi\u00ean Tha h\u00f3a t\u1ef1 t\u1ea1i… v\u1edbi ch\u01b0 thi\u00ean Ph\u1ea1m ch\u00fang… v\u1edbi ch\u01b0 thi\u00ean Quang thi\u00ean… v\u1edbi ch\u01b0 thi\u00ean Thi\u1ec3u Quang thi\u00ean… v\u1edbi ch\u01b0 thi\u00ean V\u00f4 l\u01b0\u1ee3ng quang thi\u00ean… v\u1edbi ch\u01b0 thi\u00ean Quang \u00e2m thi\u00ean… v\u1edbi ch\u01b0 thi\u00ean T\u1ecbnh thi\u00ean… v\u1edbi ch\u01b0 thi\u00ean Thi\u1ec3u t\u1ecbnh thi\u00ean… v\u1edbi ch\u01b0 thi\u00ean V\u00f4 l\u01b0\u1ee3ng t\u1ecbnh thi\u00ean… v\u1edbi ch\u01b0 thi\u00ean Bi\u1ebfn t\u1ecbnh thi\u00ean… v\u1edbi ch\u01b0 thi\u00ean Qu\u1ea3ng qu\u1ea3 thi\u00ean… v\u1edbi ch\u01b0 thi\u00ean V\u00f4 phi\u1ec1n thi\u00ean… v\u1edbi ch\u01b0 thi\u00ean V\u00f4 nhi\u1ec7t thi\u00ean… v\u1edbi ch\u01b0 thi\u00ean Thi\u1ec7n hi\u1ec7n thi\u00ean… v\u1edbi ch\u01b0 thi\u00ean Thi\u1ec7n ki\u1ebfn thi\u00ean… v\u1edbi ch\u01b0 thi\u00ean S\u1eafc c\u1ee9u k\u00ednh thi\u00ean… v\u1edbi ch\u01b0 thi\u00ean H\u01b0 kh\u00f4ng v\u00f4 bi\u00ean x\u1ee9 thi\u00ean… v\u1edbi ch\u01b0 thi\u00ean Th\u1ee9c V\u00f4 bi\u00ean x\u1ee9 thi\u00ean… v\u1edbi ch\u01b0 thi\u00ean V\u00f4 s\u1edf h\u1eefu x\u1ee9 thi\u00ean… v\u1edbi ch\u01b0 thi\u00ean Phi t\u01b0\u1edfng Phi phi t\u01b0\u1edfng x\u1ee9 thi\u00ean!” S\u1ef1 ki\u1ec7n n\u00e0y x\u1ea3y ra, v\u1ecb \u1ea5y sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung \u0111\u01b0\u1ee3c sanh th\u00e2n h\u1eefu v\u1edbi ch\u01b0 thi\u00ean Phi t\u01b0\u1edfng Phi phi t\u01b0\u1edfng x\u1ee9 thi\u00ean. V\u00ec sao v\u1eady? V\u00ec v\u1ecb \u1ea5y l\u00e0 v\u1ecb h\u00e0nh \u0111\u00fang ph\u00e1p, \u0111\u00fang ch\u00e1nh \u0111\u1ea1o.<\/p>\n N\u00e0y c\u00e1c Gia ch\u1ee7, n\u1ebfu m\u1ed9t v\u1ecb h\u00e0nh \u0111\u00fang ph\u00e1p, \u0111\u00fang ch\u00e1nh \u0111\u1ea1o, mong \u01b0\u1edbc: “\u00d4i, mong r\u1eb1ng, v\u1edbi s\u1ef1 \u0111o\u1ea1n tr\u1eeb c\u00e1c l\u1eadu ho\u1eb7c, v\u1edbi th\u1eafng tr\u00ed, ta ch\u1ee9ng ng\u1ed9, ch\u1ee9ng \u0111\u1ea1t v\u00e0 an tr\u00fa ngay trong hi\u1ec7n t\u1ea1i t\u00e2m gi\u1ea3i tho\u00e1t, tu\u1ec7 gi\u1ea3i tho\u00e1t v\u00f4 l\u1eadu !” S\u1ef1 ki\u1ec7n n\u00e0y x\u1ea3y ra, v\u1ecb \u1ea5y v\u1edbi s\u1ef1 \u0111o\u1ea1n tr\u1eeb c\u00e1c l\u1eadu ho\u1eb7c, v\u1edbi th\u1eafng tr\u00ed, ch\u1ee9ng ng\u1ed9, ch\u1ee9ng \u0111\u1ea1t v\u00e0 an tr\u00fa ngay trong hi\u1ec7n t\u1ea1i t\u00e2m gi\u1ea3i tho\u00e1t, tu\u1ec7 gi\u1ea3i tho\u00e1t v\u00f4 l\u1eadu. V\u00ec sao v\u1eady? V\u00ec v\u1ecb \u1ea5y l\u00e0 v\u1ecb h\u00e0nh \u0111\u00fang ph\u00e1p, \u0111\u00fang ch\u00e1nh \u0111\u1ea1o.<\/p>\n Khi nghe n\u00f3i v\u1eady, c\u00e1c gia ch\u1ee7 B\u00e0-la-m\u00f4n \u1edf Sa-la b\u1ea1ch Th\u1ebf T\u00f4n:<\/p>\n — Th\u1eadt vi di\u1ec7u thay, T\u00f4n gi\u1ea3 Gotama! Th\u1eadt v\u1ecb di\u1ec7u thay, T\u00f4n gi\u1ea3 Gotama! Nh\u01b0 ng\u01b0\u1eddi d\u1ef1ng \u0111\u1ee9ng l\u1ea1i nh\u1eefng g\u00ec b\u1ecb qu\u0103ng ng\u00e3 xu\u1ed1ng, ph\u01a1i b\u00e0y nh\u1eefng g\u00ec b\u1ecb che k\u00edn, ch\u1ec9 \u0111\u01b0\u1eddng cho k\u1ebb b\u1ecb l\u1ea1c h\u01b0\u1edbng, \u0111em \u0111\u00e8n s\u00e1ng v\u00e0o trong b\u00f3ng t\u1ed1i \u0111\u1ec3 nh\u1eefng ai c\u00f3 m\u1eaft c\u00f3 th\u1ec3 th\u1ea5y s\u1eafc. C\u0169ng v\u1eady, Ch\u00e1nh ph\u00e1p \u0111\u00e3 \u0111\u01b0\u1ee3c Th\u1ebf T\u00f4n d\u00f9ng nhi\u1ec1u ph\u01b0\u01a1ng ti\u1ec7n \u0111\u1ec3 tr\u00ecnh b\u00e0y. V\u00e0 nay ch\u00fang con xin quy y T\u00f4n gi\u1ea3 Gotama, quy y Ph\u00e1p v\u00e0 quy y ch\u00fang T\u1ef7-kheo T\u0103ng, mong T\u00f4n gi\u1ea3 Gotama nh\u1eadn ch\u00fang con l\u00e0m \u0111\u1ec7 t\u1eed, t\u1eeb nay tr\u1edf \u0111i cho \u0111\u1ebfn m\u1ea1ng chung, ch\u00fang con tr\u1ecdn \u0111\u1eddi quy ng\u01b0\u1ee1ng!<\/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 Saleyyaka Sutta<\/strong><\/p>\n The Brahmins of Sala<\/strong><\/p>\n Translated from the Pali by \u00d1anamoli Thera<\/em><\/p>\n Introduction (by Bhikkhu Khantipalo)<\/strong><\/p>\n The brahmins of this discourse, intelligent people, asked a question about the causality of rebirth — why is one reborn in the states of deprivation (the hells, animals, and ghosts) while others make it to the heaven worlds?<\/p>\n The Buddha then analyzes what kind of kamma will take one to a low rebirth. You see any of your own actions here? Then you know what to do about it, for if one makes any of these ten courses of unwholesome kamma strong in oneself, a result can be expected at least “on the dissolution of the body, after death,” if not in this life.<\/p>\n The ten courses of wholesome kamma follow. They should be strengthened in oneself, repeated frequently so that they become habitual. If one recognizes any of one’s own actions among them, then just guard against the conceit: “I am good.”<\/p>\n The last part of the sutta deals with the aspirations which one may have for rebirth at the time of death. Of course, one’s previously made kamma must be such that it will support such aspirations. A miser might aspire to riches but his kamma will give him poverty. If a person has kept the Uposatha and generally all the precepts and been generous and truthful as well, this is the passport to heavenly birth (from the gods of the Four Kings up to the gods that Wield Power over others’ Creations). Beyond this, it is necessary also to be proficient in jhana and one will gain rebirth among the Brahmas (from the Divinity’s Retinue to the Very Fruitful gods) according to proficiency in this. For the next five Brahma-planes, the state of non-returning is required, while for the last four one must have gained the formless attainments. Finally, one may aspire to no rebirth: to Arahantship, but of course the aspiration alone is not sufficient — practice and sufficient insight-wisdom are needed.<\/p>\n 1. Thus have I heard. On one occasion the Blessed One was wandering in the Kosalan country with a large Sangha of bhikkhus, and eventually he arrived at a Kosalan brahmin village called Sala.<\/p>\n 2. The brahmin householders of Sala heard: “A monk called Gotama, it seems, a son of the Sakyans who went forth from a Sakyan clan, has been wandering in the Kosalan country with a large Sangha of bhikkhus and has come to Sala. Now a good report of Master Gotama has been spread to this effect: ‘That Blessed One is such since he is Arahant and Fully Enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable teacher of men to be tamed, teacher of gods and humans, enlightened, blessed. He describes this world with its gods, its Maras, and its (Brahma) Divinities, this generation with its monks and brahmins, with its kings and its people, which he has himself realized through direct knowledge. He teaches a Dhamma that is good in the beginning, good in the middle and good in the end with (the right) meaning and phrasing, he affirms a holy life that is utterly perfect and pure.’ Now it is good to see such Arahants.”<\/p>\n 3. The brahmin householders of Sala went to the Blessed One; and some paid homage to the Blessed One and sat down at one side; some exchanged greetings with him, and when the courteous and amiable talk was finished, sat down at one side; some raised hands palms together in salutation to the Blessed One and sat down at one side; some pronounced their name and clan in the Blessed One’s presence and sat down at one side; some kept silence and sat down at one side.<\/p>\n 4. When they were seated, they said to the Blessed One: “Master Gotama, what is the reason, what is the condition, why some beings here, on the dissolution of the body, after death, reappear in states of deprivation, in an unhappy destination, in perdition, even in hell; and what is the reason, what is the condition, why some beings here, on the dissolution of the body, after death, reappear in a happy destination, even in the heavenly world?”<\/p>\n 5. “Householders, it is by reason of conduct not in accordance with the Dhamma, by reason of unrighteous conduct, that beings here on the dissolution of the body, after death, reappear in states of deprivation, in an unhappy destination, in perdition, even in hell. It is by reason of conduct in accordance with the Dhamma, by reason of righteous conduct, that some beings here on the dissolution of the body, after death, reappear in a happy destination, even in the heavenly world.”<\/p>\n 6. “We do not understand the detailed meaning of this utterance of Master Gotama’s spoken in brief without expounding the detailed meaning. It would be good if Master Gotama taught us the Dhamma so that we might understand the detailed meaning of Master Gotama’s utterance spoken in brief without expounding the detailed meaning.”<\/p>\n “Then, householders, listen and heed well what I shall say.”<\/p>\n “Yes, venerable sir,” they replied. The Blessed One said this:<\/p>\n 7. “Householders, there are three kinds of bodily conduct not in accordance with the Dhamma, unrighteous conduct. There are four kinds of verbal conduct not in accordance with the Dhamma, unrighteous conduct. There are three kinds of mental conduct not in accordance with the Dhamma, unrighteous conduct.<\/p>\n 8. “And how are there three kinds of bodily conduct not in accordance with the Dhamma, unrighteous conduct? Here someone is a killer of living beings: he is murderous, bloody-handed, given to blows and violence, and merciless to all living beings. He is a taker of what is not given: he takes as a thief another’s chattels and property in the village or in the forest. He is given over to misconduct in sexual desires: he has intercourse with such (women) as are protected by the mother, father, (mother and father), brother, sister, relatives, as have a husband, as entail a penalty, and also with those that are garlanded in token of betrothal. That is how there are three kinds of bodily conduct not in accordance with the Dhamma, unrighteous conduct.<\/p>\n 9. “And how are there four kinds of verbal conduct not in accordance with the Dhamma, unrighteous conduct? Here someone speaks falsehood: when summoned to a court or to a meeting, or to his relatives’ presence, or to his guild, or to the royal family’s presence, and questioned as a witness thus, ‘So, good man, tell what you know,’ then, not knowing, he says ‘I know,’ or knowing, he says ‘I do not know,’ not seeing, he says ‘I see,’ or seeing, he says ‘I do not see’; in full awareness he speaks falsehood for his own ends or for another’s ends or for some trifling worldly end. He speaks maliciously: he is a repeater elsewhere of what is heard here for the purpose of causing division from these, or he is a repeater to these of what is heard elsewhere for the purpose of causing division from those, and he is thus a divider of the united, a creator of divisions, who enjoys discord, rejoices in discord, delights in discord, he is a speaker of words that create discord. He speaks harshly: he utters such words as are rough, hard, hurtful to others, censorious of others, bordering on anger and unconducive to concentration. He is a gossip: as one who tells that which is unseasonable, that which is not fact, that which is not good, that which is not the Dhamma, that which is not the Discipline, and he speaks out of season speech not worth recording, which is unreasoned, indefinite, and unconnected with good. That is how there are four kinds of verbal conduct not in accordance with the Dhamma, unrighteous conduct.<\/p>\n 10. “And how are there three kinds of mental conduct not in accordance with the Dhamma, unrighteous conduct? Here someone is covetous: he is a coveter of another’s chattels and property thus: ‘Oh, that what is another’s were mine!’ Or he has a mind of ill-will, with the intention of a mind affected by hate thus: ‘May these beings be slain and slaughtered, may they be cut off, perish, or be annihilated!’ Or he has wrong view, distorted vision, thus: ‘There is nothing given, nothing offered, nothing sacrificed, no fruit and ripening of good and bad kammas, no this world, no other world, no mother, no father, no spontaneously (born) beings,[1] no good and virtuous monks and brahmins that have themselves realized by direct knowledge and declare this world and the other world.'[2] That is how there are three kinds of mental conduct not in accordance with the Dhamma, unrighteous conduct.<\/p>\n “So, householders, it is by reason of conduct not in accordance with the Dhamma, by reason of unrighteous conduct, that some beings here, on the dissolution of the body, after death, reappear in states of deprivation, in an unhappy destination, in perdition, even in hell.<\/p>\n 11. “Householders, there are three kinds of bodily conduct in accordance with the Dhamma, righteous conduct. There are four kinds of verbal conduct in accordance with the Dhamma, righteous conduct. There are three kinds of mental conduct in accordance with the Dhamma, righteous conduct.<\/p>\n 12. “And how are there three kinds of bodily conduct in accordance with the Dhamma, righteous conduct? Here someone, abandoning the killing of living beings, becomes one who abstains from killing living beings; with rod and weapon laid aside, gentle and kindly, he abides compassionate to all living beings. Abandoning the taking of what is not given, he becomes one who abstains from taking what is not given; he does not take as a thief another’s chattels and property in the village or in the forest. Abandoning misconduct in sexual desires, he becomes one who abstains from misconduct in sexual desires: he does not have intercourse with such women as are protected by mother, father, (father and mother), brother, sister, relatives, as have a husband, as entail a penalty, and also those that are garlanded in token of betrothal. That is how there are three kinds of bodily conduct in accordance with the Dhamma, righteous conduct.<\/p>\n 13. “And how are there four of verbal conduct in accordance with the Dhamma, righteous conduct? Here someone, abandoning false speech, becomes one who abstains from false speech: when summoned to a court or to a meeting or to his relatives’ presence or to his guild or to the royal family’s presence, and questioned as a witness thus, ‘So, good man, tell what you know,’ not knowing, he says ‘I do not know,’ or knowing, he says ‘I know,’ not seeing he says ‘I do not see,’ or seeing, he says ‘I see’; he does not in full awareness speak falsehood for his own ends or for another’s ends or for some trifling worldly end. Abandoning malicious speech, he becomes one who abstains from malicious speech: as one who is neither a repeater elsewhere of what is heard here for the purpose of causing division from these, nor a repeater to these of what is heard elsewhere for the purpose of causing division from those, who is thus a reuniter of the divided, a promoter of friendships, enjoying concord, rejoicing in concord, delighting in concord, he becomes a speaker of words that promote concord. Abandoning harsh speech, he becomes one who abstains from harsh speech: he becomes a speaker of such words as are innocent, pleasing to the ear and lovable, as go to the heart, are civil, desired of many and dear to many. Abandoning gossip, he becomes one who abstains from gossip: as one who tells that which is seasonable, that which is factual, that which is good, that which is the Dhamma, that which is the Discipline, he speaks in season speech worth recording, which is reasoned, definite and connected with good. That is how there are four kinds of verbal conduct in accordance with the Dhamma, righteous conduct.<\/p>\n 14. “And how are there three kinds of mental conduct in accordance with the Dhamma, righteous conduct? Here someone is not covetous: he is not a coveter of another’s chattels and property thus: ‘Oh, that what is another’s were mine!’ He has no mind of ill-will, with the intention of a mind unaffected by hate thus: ‘May these beings be free from enmity, affliction and anxiety, may they live happily!’ He has right view, undistorted vision, thus: ‘There is what is given and what is offered and what is sacrificed, and there is fruit and ripening of good and bad kammas, and there is this world and the other world and mother and father and spontaneously (born) beings, and good and virtuous monks and brahmins that have themselves realized by direct knowledge and declared this world and the other world.’ That is how there are three kinds of mental conduct in accordance with the Dhamma, righteous conduct.<\/p>\n “So, householders, it is by reason of conduct in accordance with the Dhamma, by reason of righteous conduct, that some beings here, on the dissolution of the body, after death, reappear in a happy destination, even in the heavenly world.<\/p>\n 15. “If a householder who observes conduct in accordance with the Dhamma, righteous conduct, should wish: ‘Oh, that on the dissolution of the body, after death, I might reappear in the company of the warrior-nobles of great property!’ it is possible that on the dissolution of the body, after death, he may do so. Why is that? Because he observes conduct that is in accordance with the Dhamma, righteous conduct.<\/p>\n 16. “If a householder who observes conduct is accordance with the Dhamma, righteous conduct, should wish: ‘Oh, that on the dissolution of the body, after death, I might reappear in the company of the brahmins of great property!’ it is possible…<\/p>\n 17. “If a householder who observes conduct in accordance with the Dhamma,…’…I might reappear in the company of householders of great property!’ it is possible…<\/p>\n 18. “If a householder who observes conduct in accordance with the Dhamma, righteous conduct, should wish: ‘Oh, that on the dissolution of the body, after death, I might reappear in the company of the gods of the Four Kings!’ it is possible that on the dissolution of the body, after death, he may do so. Why is that? Because he observes conduct in accordance with the Dhamma, righteous conduct.<\/p>\n 19. …of the gods of the Realm of the Thirty-three…[3] 42. “If a householder who observes conduct in accordance with the Dhamma, righteous conduct, should wish: ‘Oh, that on the dissolution of the body, after death, I might reappear in the company of the gods of the base consisting of neither-perception-nor-non-perception!’ it is possible that, on the dissolution of the body, after death, he may do so. Why is that? Because he observes conduct in accordance with the Dhamma, righteous conduct.<\/p>\n 43. “If a householder who observes conduct in accordance with the Dhamma, righteous conduct, should wish: ‘Oh, that by realization myself with direct knowledge, I may here and now enter upon and abide in the deliverance of the heart and the deliverance by wisdom that are taint-free with exhaustion of taints!’ it is possible that, by realization himself with direct knowledge, he may here and now enter upon and abide in the deliverance of the heart and the deliverance by wisdom that are taint-free with exhaustion of taints. Why is that? Because he observes conduct in accordance with the Dhamma, righteous conduct.”<\/p>\n 44. When this was said, the brahmin householders of Sala said to the Blessed One:<\/p>\n “Magnificent, Master Gotama! Magnificent, Master Gotama! The Dhamma has been made clear in many ways by Master Gotama, as though he were turning upright what had been overthrown, revealing the hidden, showing the way to one who was lost, holding up a lamp in the darkness for those with eyes to see forms.<\/p>\n 45. “We go to Master Gotama for refuge, and to the Dhamma, and to the Sangha of bhikkhus. From today let Master Gotama accept us as followers who have gone to him for refuge for life.”<\/p>\n Notes:<\/strong><\/p>\n 1. Beings who appear due to the force of past action (kamma) in some states of birth: all gods and divinities, ghosts, inhabitants of hells.<\/p>\n 2. For an explanation of these views held by some teachers in the Buddhist time, and which were a rejection of all moral values, see Ledi Sayadaw, The Eightfold Path and its Factors Explained (BPS Wheel No. 245\/247).<\/p>\n 3. The rendering of the various gods’ names are based on the commentary to the Hadayavibhanga (in the Vibhanga, second book of the Abhidhamma: see The Book of Analysis, P.T.S. Translation Series).<\/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”] 41. Kinh S\u00e0leyyaka (S\u00e0leyyaka sutta) Nh\u01b0 v\u1ea7y t\u00f4i nghe. M\u1ed9t th\u1eddi Th\u1ebf T\u00f4n \u0111ang du h\u00e0nh trong n\u01b0\u1edbc Kosala (Ki\u1ec1u t\u1ea5t la) c\u00f9ng v\u1edbi \u00d0\u1ea1i ch\u00fang T\u1ef7-kheo \u0111i \u0111\u1ebfn m\u1ed9t l\u00e0ng B\u00e0-la-m\u00f4n c\u1ee7a d\u00e2n ch\u00fang Kosala t\u00ean l\u00e0 Sala. C\u00e1c gia ch\u1ee7 B\u00e0-la-m\u00f4n \u1edf Sala nghe r\u1eb1ng: “Ng\u01b0\u1eddi ta n\u00f3i Sa-m\u00f4n […]<\/p>\n","protected":false},"author":2,"featured_media":171736,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[109],"tags":[111,112,97],"yoast_head":"\n
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\n20. …of the gods that have Gone to Bliss…
\n21. …of the Contented gods…
\n22. …of the gods that Delight in Creating…
\n23. …of the gods that Wield Power over others’ Creations…
\n24. …of the gods of Brahma’s Retinue…
\n25. …of the Radiant gods…
\n26. …of the gods of Limited Radiance…
\n27. …of the gods of Measureless Radiance…
\n28. …of the gods of Streaming Radiance…
\n29. …of the Glorious gods…
\n30. …of the gods of Limited Glory…
\n31. …of the gods of Measureless Glory…
\n32. …of the gods of Refulgent Glory…
\n33. …of the Very Fruitful gods…
\n34. …of the gods Bathed in their own Prosperity…
\n35. …of the Untormenting gods…
\n36. …of the Fair-to-see gods…
\n37. …of the Fair-seeing gods…
\n38. …of the gods who are Junior to None…
\n39. …of the gods of the base consisting of the infinity of space…
\n40. …of the gods of the base consisting of the infinity of consciousness…
\n41. …of the gods of the base consisting of nothingness…<\/p>\n
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