[vc_tta_tabs][vc_tta_section title=”Vi\u1ec7t Ng\u1eef” tab_id=”viet-ngu”]<\/p>\n
(C\u00f9lavedalla sutta)<\/strong><\/p>\n Nh\u01b0 v\u1ea7y t\u00f4i nghe.<\/p>\n M\u1ed9t th\u1eddi Th\u1ebf T\u00f4n \u1edf Rajagaha (V\u01b0\u01a1ng X\u00e1), tai Veluvana (Tr\u00fac L\u00e2m), ch\u1ed7 Kalandaka Nivapa. R\u1ed3i nam c\u01b0 s\u0129 Visakha \u0111\u1ebfn ch\u1ed7 T\u1ef7-kheo-ni Dhammadinna \u1edf, sau khi \u0111\u1ebfn, \u0111\u1ea3nh l\u1ec5 T\u1ef7-kheo-ni Dhammadinna r\u1ed3i ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean. Sau khi ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean, nam c\u01b0 s\u0129 Visakha th\u01b0a v\u1edbi T\u1ef7-kheo ni Dhammadinna:<\/p>\n (T\u1ef1 th\u00e2n)<\/strong><\/p>\n — Th\u01b0a Ni s\u01b0, t\u1ef1 th\u00e2n, t\u1ef1 th\u00e2n, (Sakkaya), \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0 nh\u01b0 v\u1eady. Th\u01b0a Ni s\u01b0, Th\u1ebf T\u00f4n g\u1ecdi t\u1ef1 th\u00e2n l\u00e0 nh\u01b0 th\u1ebf n\u00e0o?<\/p>\n — Hi\u1ec1n gi\u1ea3 Visakha, Th\u1ebf T\u00f4n g\u1ecdi n\u0103m th\u1ee7 u\u1ea9n l\u00e0 t\u1ef1 th\u00e2n, t\u1ee9c l\u00e0 s\u1eafc th\u1ee7 u\u1ea9n, th\u1ecd th\u1ee7 u\u1ea9n, t\u01b0\u1edfng th\u1ee7 u\u1ea9n, h\u00e0nh th\u1ee7 u\u1ea9n v\u00e0 th\u1ee9c th\u1ee7 u\u1ea9n. Hi\u1ec1n gi\u1ea3 Visakha, n\u0103m th\u1ee7 u\u1ea9n n\u00e0y, Th\u1ebf T\u00f4n g\u1ecdi l\u00e0 t\u1ef1 th\u00e2n.<\/p>\n — L\u00e0nh thay, th\u01b0a Ni s\u01b0.<\/p>\n Nam c\u01b0 s\u0129 Visakha hoan h\u1ef7, t\u00edn th\u1ecd l\u1eddi T\u1ef7-kheo-ni Dhammadinna n\u00f3i, r\u1ed3i h\u1ecfi T\u1ef7-kheo-ni Dhammadinna th\u00eam m\u1ed9t c\u00e2u h\u1ecfi n\u1eefa:<\/p>\n — T\u1ef1 th\u00e2n t\u1eadp kh\u1edfi, t\u1ef1 th\u00e2n t\u1eadp kh\u1edfi, th\u01b0a Ni s\u01b0, \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0 nh\u01b0 v\u1eady. Th\u01b0a Ni s\u01b0, Th\u1ebf T\u00f4n g\u1ecdi t\u1ef1 th\u00e2n t\u1eadp kh\u1edfi (Sakkaya samudaya) l\u00e0 nh\u01b0 th\u1ebf n\u00e0o?<\/p>\n — Hi\u1ec1n gi\u1ea3 Visakha, kh\u00e1t \u00e1i n\u00e0y \u0111\u01b0a \u0111\u1ebfn t\u00e1i sanh, c\u00e2u h\u1eefu v\u1edbi h\u1ef7 v\u00e0 tham, t\u00ecm c\u1ea7u h\u1ef7 l\u1ea1c ch\u1ed7 n\u00e0y ch\u1ed7 kia, t\u1ee9c l\u00e0 d\u1ee5c \u00e1i, h\u1eefu \u00e1i v\u00e0 phi h\u1eefu \u00e1i. Hi\u1ec1n gi\u1ea3 Visakha, kh\u00e1t \u00e1i n\u00e0y, Th\u1ebf T\u00f4n g\u1ecdi l\u00e0 t\u1ef1 th\u00e2n t\u1eadp kh\u1edfi.<\/p>\n — T\u1ef1 th\u00e2n di\u1ec7t, t\u1ef1 th\u00e2n di\u1ec7t, th\u01b0a Ni s\u01b0, \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0 nh\u01b0 v\u1eady. Th\u1ebf T\u00f4n g\u1ecdi t\u1ef1 th\u00e2n di\u1ec7t l\u00e0 nh\u01b0 th\u1ebf n\u00e0o?<\/p>\n — Hi\u1ec1n gi\u1ea3 Visakha, s\u1ef1 \u0111o\u1ea1n di\u1ec7t, kh\u00f4ng tham \u0111\u1eafm, kh\u00f4ng c\u00f3 d\u01b0 t\u00e0n c\u1ee7a kh\u00e1t \u00e1i \u1ea5y, s\u1ef1 x\u1ea3 ly, s\u1ef1 v\u1ea5t b\u1ecf, s\u1ef1 gi\u1ea3i tho\u00e1t, s\u1ef1 v\u00f4 ch\u1ea5p. Hi\u1ec1n gi\u1ea3 Visakha, s\u1ef1 \u0111o\u1ea1n di\u1ec7t n\u00e0y, Th\u1ebf T\u00f4n g\u1ecdi l\u00e0 t\u1ef1 th\u00e2n di\u1ec7t.<\/p>\n — Th\u01b0a Ni s\u01b0, t\u1ef1 th\u00e2n di\u1ec7t \u0111\u1ea1o, t\u1ef1 th\u00e2n di\u1ec7t \u0111\u1ea1o, \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0 nh\u01b0 v\u1eady. Th\u01b0a Ni s\u01b0, Th\u1ebf T\u00f4n g\u1ecdi t\u1ef1 th\u00e2n di\u1ec7t \u0111\u1ea1o l\u00e0 nh\u01b0 th\u1ebf n\u00e0o?<\/p>\n — Hi\u1ec1n gi\u1ea3 Visakha, Con \u0111\u01b0\u1eddng Th\u00e1nh t\u00e1m ng\u00e0nh n\u00e0y, Th\u1ebf T\u00f4n g\u1ecdi l\u00e0 t\u1ef1 th\u00e2n di\u1ec7t \u0111\u1ea1o, t\u1ee9c l\u00e0 ch\u00e1nh tri ki\u1ebfn, ch\u00e1nh t\u01b0 duy, ch\u00e1nh ng\u1eef, ch\u00e1nh nghi\u1ec7p, ch\u00e1nh m\u1ea1ng, ch\u00e1nh tinh t\u1ea5n, ch\u00e1nh ni\u1ec7m, ch\u00e1nh \u0111\u1ecbnh.<\/p>\n — Th\u01b0a Ni s\u01b0, th\u1ee7 n\u00e0y t\u1ee9c l\u00e0 n\u0103m th\u1ee7 u\u1ea9n kia hay th\u1ee7 n\u00e0y kh\u00e1c v\u1edbi n\u0103m th\u1ee7 u\u1ea9n?<\/p>\n — Kh\u00f4ng ph\u1ea3i, Hi\u1ec1n gi\u1ea3 Visakha. Th\u1ee7 n\u00e0y t\u1ee9c l\u00e0 n\u0103m th\u1ee7 u\u1ea9n kia, th\u1ee7 n\u00e0y kh\u00f4ng kh\u00e1c v\u1edbi n\u0103m th\u1ee7 u\u1ea9n kia, Hi\u1ec1n gi\u1ea3 Visakha, ph\u00e0m c\u00f3 d\u1ee5c tham \u0111\u1ed1i v\u1edbi n\u0103m th\u1ee7 u\u1ea9n, t\u1ee9c l\u00e0 (ch\u1ea5p) th\u1ee7 \u0111\u1ed1i v\u1edbi ch\u00fang \u1edf \u0111\u00e2y v\u1eady.<\/p>\n (Th\u00e2n ki\u1ebfn)<\/strong><\/p>\n — Th\u01b0a Ni s\u01b0, th\u1ebf n\u00e0o l\u00e0 th\u00e2n ki\u1ebfn?<\/p>\n — \u1ede \u0111\u00e2y, Hi\u1ec1n gi\u1ea3 Visakha, k\u1ebb v\u00f4 v\u0103n ph\u00e0m phu kh\u00f4ng \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 \u0111\u1ebfn y\u1ebft ki\u1ebfn c\u00e1c b\u1eadc Ch\u00e2n nh\u00e2n, kh\u00f4ng thu\u1ea7n th\u1ee5c ph\u00e1p c\u00e1c b\u1eadc Ch\u00e2n nh\u00e2n, kh\u00f4ng tu t\u1eadp ph\u00e1p c\u00e1c b\u1eadc Ch\u00e2n nh\u00e2n, xem s\u1eafc l\u00e0 t\u1ef1 ng\u00e3 hay xem t\u1ef1 ng\u00e3 l\u00e0 c\u00f3 s\u1eafc, hay xem s\u1eafc l\u00e0 trong t\u1ef1 ng\u00e3 hay xem t\u1ef1 ng\u00e3 l\u00e0 trong s\u1eafc; xem th\u1ecd l\u00e0 t\u1ef1 ng\u00e3, hay xem t\u1ef1 ng\u00e3 l\u00e0 c\u00f3 th\u1ecd, hay xem th\u1ecd l\u00e0 trong t\u1ef1 ng\u00e3, hay xem t\u1ef1 ng\u00e3 l\u00e0 trong th\u1ecd; xem t\u01b0\u1edfng l\u00e0 t\u1ef1 ng\u00e3, hay xem t\u1ef1 ng\u00e3 l\u00e0 c\u00f3 t\u01b0\u1edfng, hay xem t\u01b0\u1edfng l\u00e0 trong t\u1ef1 ng\u00e3, hay xem t\u1ef1 ng\u00e3 l\u00e0 trong t\u01b0\u1edfng; xem h\u00e0nh l\u00e0 t\u1ef1 ng\u00e3, xem t\u1ef1 ng\u00e3 l\u00e0 c\u00f3 h\u00e0nh, hay xem h\u00e0nh l\u00e0 trong t\u1ef1 ng\u00e3, hay xem t\u1ef1 ng\u00e3 l\u00e0 trong h\u00e0nh; xem th\u1ee9c l\u00e0 t\u1ef1 ng\u00e3, hay xem t\u1ef1 ng\u00e3 l\u00e0 c\u00f3 th\u1ee9c, hay xem th\u1ee9c l\u00e0 trong t\u1ef1 ng\u00e3, hay xem t\u1ef1 ng\u00e3 l\u00e0 trong th\u1ee9c. Nh\u01b0 v\u1eady, Hi\u1ec1n gi\u1ea3 Visakha, l\u00e0 th\u00e2n ki\u1ebfn.<\/p>\n — Th\u01b0a Ni s\u01b0, th\u1ebf n\u00e0o l\u00e0 kh\u00f4ng ph\u1ea3i th\u00e2n ki\u1ebfn?<\/p>\n — \u1ede \u0111\u00e2y, Hi\u1ec1n gi\u1ea3 Visakha, v\u1ecb \u00d0a v\u0103n Th\u00e1nh \u0111\u1ec7 t\u1eed \u0111\u1ebfn y\u1ebft ki\u1ebfn c\u00e1c b\u1eadc Th\u00e1nh, thu\u1ea7n th\u1ee5c ph\u00e1p c\u00e1c b\u1eadc Th\u00e1nh, tu t\u1eadp ph\u00e1p c\u00e1c b\u1eadc Th\u00e1nh, \u0111\u1ebfn y\u1ebft ki\u1ebfn c\u00e1c b\u1eadc Ch\u00e2n nh\u00e2n, thu\u1ea7n th\u1ee5c ph\u00e1p c\u00e1c b\u1eadc Ch\u00e2n nh\u00e2n, tu t\u1eadp ph\u00e1p c\u00e1c b\u1eadc Ch\u00e2n nh\u00e2n, kh\u00f4ng xem s\u1eafc l\u00e0 t\u1ef1 ng\u00e3, kh\u00f4ng xem t\u1ef1 ng\u00e3 l\u00e0 c\u00f3 s\u1eafc, kh\u00f4ng xem s\u1eafc l\u00e0 trong t\u1ef1 ng\u00e3, kh\u00f4ng xem t\u1ef1 ng\u00e3 l\u00e0 trong s\u1eafc; kh\u00f4ng xem th\u1ecd l\u00e0 t\u1ef1 ng\u00e3, kh\u00f4ng xem t\u1ef1 ng\u00e3 l\u00e0 c\u00f3 th\u1ecd, kh\u00f4ng xem th\u1ecd l\u00e0 trong t\u1ef1 ng\u00e3, kh\u00f4ng xem t\u1ef1 ng\u00e3 l\u00e0 trong th\u1ecd; kh\u00f4ng xem t\u01b0\u1edfng l\u00e0 t\u1ef1 ng\u00e3, kh\u00f4ng xem t\u1ef1 ng\u00e3 l\u00e0 c\u00f3 t\u01b0\u1edfng, kh\u00f4ng xem t\u01b0\u1edfng l\u00e0 trong t\u1ef1 ng\u00e3, kh\u00f4ng xem t\u1ef1 ng\u00e3 l\u00e0 trong t\u01b0\u1edfng; kh\u00f4ng xem c\u00e1c h\u00e0nh l\u00e0 t\u1ef1 ng\u00e3, kh\u00f4ng xem t\u1ef1 ng\u00e3 l\u00e0 c\u00f3 c\u00e1c h\u00e0nh, kh\u00f4ng xem c\u00e1c h\u00e0nh l\u00e0 trong t\u1ef1 ng\u00e3, kh\u00f4ng xem t\u1ef1 ng\u00e3 l\u00e0 trong c\u00e1c h\u00e0nh; kh\u00f4ng xem th\u1ee9c l\u00e0 t\u1ef1 ng\u00e3, kh\u00f4ng xem t\u1ef1 ng\u00e3 l\u00e0 c\u00f3 th\u1ee9c, kh\u00f4ng xem th\u1ee9c l\u00e0 trong t\u1ef1 ng\u00e3, kh\u00f4ng xem t\u1ef1 ng\u00e3 l\u00e0 trong th\u1ee9c. Nh\u01b0 v\u1eady, Hi\u1ec1n gi\u1ea3 Visakha, l\u00e0 kh\u00f4ng c\u00f3 th\u00e2n ki\u1ebfn.<\/p>\n (B\u00e1t ch\u00e1nh \u0111\u1ea1o)<\/strong><\/p>\n — Th\u01b0a Ni s\u01b0, th\u1ebf n\u00e0o l\u00e0 Th\u00e1nh \u0111\u1ea1o T\u00e1m ng\u00e0nh?<\/p>\n — Hi\u1ec1n gi\u1ea3 Visakha, \u0111\u00e2y l\u00e0 Th\u00e1nh \u0111\u1ea1o T\u00e1m ng\u00e0nh, t\u1ee9c l\u00e0 ch\u00e1nh tri ki\u1ebfn, ch\u00e1nh t\u01b0 duy, ch\u00e1nh ng\u1eef, ch\u00e1nh nghi\u1ec7p, ch\u00e1nh m\u1ea1ng, ch\u00e1nh tinh t\u1ea5n, ch\u00e1nh ni\u1ec7m, ch\u00e1nh \u0111\u1ecbnh.<\/p>\n — Th\u01b0a Ni s\u01b0, Th\u00e1nh \u0111\u1ea1o T\u00e1m ng\u00e0nh n\u00e0y l\u00e0 h\u1eefu vi hay v\u00f4 vi?<\/p>\n — Hi\u1ec1n gi\u1ea3 Visakha, Th\u00e1nh \u0111\u1ea1o T\u00e1m ng\u00e0nh n\u00e0y l\u00e0 h\u1eefu vi.<\/p>\n — Th\u01b0a Ni s\u01b0, ba u\u1ea9n \u0111\u01b0\u1ee3c Th\u00e1nh \u0111\u1ea1o T\u00e1m ng\u00e0nh th\u00e2u nhi\u1ebfp hay Th\u00e1nh \u0111\u1ea1o T\u00e1m ng\u00e0nh \u0111\u01b0\u1ee3c ba u\u1ea9n th\u00e2u nhi\u1ebfp?<\/p>\n — Hi\u1ec1n gi\u1ea3 Visakha, ba u\u1ea9n kh\u00f4ng b\u1ecb Th\u00e1nh \u0111\u1ea1o T\u00e1m ng\u00e0nh th\u00e2u nhi\u1ebfp; Hi\u1ec1n gi\u1ea3 Visakha, Th\u00e1nh \u0111\u1ea1o T\u00e1m ng\u00e0nh b\u1ecb ba u\u1ea9n th\u00e2u nhi\u1ebfp. Hi\u1ec1n gi\u1ea3 Visakha, ch\u00e1nh ng\u1eef, ch\u00e1nh nghi\u1ec7p v\u00e0 ch\u00e1nh m\u1ea1ng, nh\u1eefng ph\u00e1p n\u00e0y \u0111\u01b0\u1ee3c th\u00e2u nhi\u1ebfp trong gi\u1edbi u\u1ea9n. Ch\u00e1nh tinh t\u1ea5n, ch\u00e1nh ni\u1ec7m v\u00e0 ch\u00e1nh \u0111\u1ecbnh, nh\u1eefng ph\u00e1p n\u00e0y \u0111\u01b0\u1ee3c th\u00e2u nhi\u1ebfp trong \u0111\u1ecbnh u\u1ea9n. Ch\u00e1nh tri ki\u1ebfn v\u00e0 ch\u00e1nh t\u01b0 duy, nh\u1eefng ph\u00e1p n\u00e0y \u0111\u01b0\u1ee3c th\u00e2u nhi\u1ebfp trong tu\u1ec7 u\u1ea9n<\/p>\n (\u00d0\u1ecbnh)<\/strong><\/p>\n — Th\u01b0a Ni s\u01b0 th\u1ebf n\u00e0o l\u00e0 \u0111\u1ecbnh, th\u1ebf n\u00e0o l\u00e0 \u0111\u1ecbnh t\u01b0\u1edbng, th\u1ebf n\u00e0o l\u00e0 \u0111\u1ecbnh t\u01b0 c\u1ee5, th\u1ebf n\u00e0o l\u00e0 \u0111\u1ecbnh tu t\u1eadp?<\/p>\n — Hi\u1ec1n gi\u1ea3 Visakha, nh\u1ea5t t\u00e2m l\u00e0 \u0111\u1ecbnh, B\u1ed1n Ni\u1ec7m X\u1ee9 l\u00e0 \u0111\u1ecbnh t\u01b0\u1edbng, B\u1ed1n Tinh c\u1ea7n l\u00e0 \u0111\u1ecbnh t\u01b0 c\u1ee5, s\u1ef1 luy\u1ec7n t\u1eadp, s\u1ef1 tu t\u1eadp, s\u1ef1 t\u00e1i tu t\u1eadp c\u1ee7a nh\u1eefng ph\u00e1p \u1ea5y l\u00e0 \u0111\u1ecbnh tu t\u1eadp \u1edf \u0111\u00e2y v\u1eady.<\/p>\n (H\u00e0nh)<\/strong><\/p>\n — Th\u01b0a Ni s\u01b0, c\u00f3 bao nhi\u00eau h\u00e0nh?<\/p>\n — Hi\u1ec1n gi\u1ea3, c\u00f3 ba lo\u1ea1i h\u00e0nh n\u00e0y: th\u00e2n h\u00e0nh, kh\u1ea9u h\u00e0nh, v\u00e0 t\u00e2m h\u00e0nh.<\/p>\n — Th\u01b0a Ni s\u01b0, th\u1ebf n\u00e0o l\u00e0 th\u00e2n h\u00e0nh, th\u1ebf n\u00e0o l\u00e0 kh\u1ea9u h\u00e0nh, th\u1ebf n\u00e0o l\u00e0 t\u00e2m h\u00e0nh?<\/p>\n — Th\u1edf v\u00f4, th\u1edf ra, Hi\u1ec1n gi\u1ea3 Visakha, l\u00e0 th\u00e2n h\u00e0nh, t\u1ea7m t\u1ee9 l\u00e0 kh\u1ea9u h\u00e0nh, t\u01b0\u1edfng v\u00e0 th\u1ecd l\u00e0 t\u00e2m h\u00e0nh.<\/p>\n — Th\u01b0a Ni s\u01b0, v\u00ec sao th\u1edf v\u00f4 th\u1edf ra l\u00e0 th\u00e2n h\u00e0nh, v\u00ec sao t\u1ea7m t\u1ee9 l\u00e0 kh\u1ea9u h\u00e0nh, v\u00ec sao t\u01b0\u1edfng v\u00e0 th\u1ecd l\u00e0 t\u00e2m h\u00e0nh?<\/p>\n — Th\u1edf v\u00f4, th\u1edf ra, Hi\u1ec1n gi\u1ea3 Visakha, thu\u1ed9c v\u1ec1 th\u00e2n, nh\u1eefng ph\u00e1p n\u00e0y l\u1ec7 thu\u1ed9c v\u1edbi th\u00e2n, n\u00ean th\u1edf v\u00f4 th\u1edf ra thu\u1ed9c v\u1ec1 th\u00e2n h\u00e0nh. Hi\u1ec1n gi\u1ea3 Visakha, tr\u01b0\u1edbc ph\u1ea3i t\u1ea7m v\u00e0 t\u1ee9 r\u1ed3i sau m\u1edbi ph\u00e1t l\u1eddi n\u00f3i, n\u00ean t\u1ea7m t\u1ee9 thu\u1ed9c v\u1ec1 kh\u1ea9u h\u00e0nh. T\u01b0\u1edfng v\u00e0 th\u1ecd v\u00e0 t\u00e2m s\u1edf, c\u00e1c ph\u00e1p n\u00e0y l\u1ec7 thu\u1ed9c v\u1edbi t\u00e2m, n\u00ean t\u01b0\u1edfng v\u00e0 th\u1ecd thu\u1ed9c v\u1ec1 t\u00e2m h\u00e0nh.<\/p>\n (Di\u1ec7t \u0111\u1ecbnh)<\/strong><\/p>\n — Th\u01b0a Ni s\u01b0, nh\u01b0 th\u1ebf n\u00e0o l\u00e0 ch\u1ee9ng nh\u1eadp Di\u1ec7t th\u1ecd t\u01b0\u1edfng \u0111\u1ecbnh?<\/p>\n — Hi\u1ec1n gi\u1ea3 Visakha, T\u1ef7-kheo ch\u1ee9ng nh\u1eadp Di\u1ec7t th\u1ecd t\u01b0\u1edfng \u0111\u1ecbnh, v\u1ecb \u1ea5y kh\u00f4ng ngh\u0129 r\u1eb1ng: “T\u00f4i s\u1ebd ch\u1ee9ng nh\u1eadp Di\u1ec7t th\u1ecd t\u01b0\u1edfng \u0111\u1ecbnh”, hay “T\u00f4i \u0111ang ch\u1ee9ng nh\u1eadp Di\u1ec7t th\u1ecd t\u01b0\u1edfng \u0111\u1ecbnh” hay “T\u00f4i \u0111\u00e3 ch\u1ee9ng nh\u1eadp Di\u1ec7t th\u1ecd t\u01b0\u1edfng \u0111\u1ecbnh”. V\u00ec r\u1eb1ng, t\u00e2m c\u1ee7a v\u1ecb n\u00e0y tr\u01b0\u1edbc \u0111\u00e3 \u0111\u01b0\u1ee3c tu t\u1eadp nh\u01b0 v\u1eady n\u00ean \u0111\u01b0a \u0111\u1ebfn tr\u1ea1ng th\u00e1i nh\u01b0 v\u1eady.<\/p>\n — Th\u01b0a Ni s\u01b0, T\u1ef7-kheo ch\u1ee9ng nh\u1eadp Di\u1ec7t th\u1ecd t\u01b0\u1edfng \u0111\u1ecbnh, nh\u1eefng ph\u00e1p g\u00ec di\u1ec7t tr\u01b0\u1edbc, th\u00e2n h\u00e0nh, hay kh\u1ea9u h\u00e0nh, hay t\u00e2m h\u00e0nh?<\/p>\n — Hi\u1ec1n gi\u1ea3 Visakha, v\u1ecb T\u1ef7-kheo ch\u1ee9ng nh\u1eadp Di\u1ec7t th\u1ecd t\u01b0\u1edfng \u0111\u1ecbnh, kh\u1ea9u h\u00e0nh di\u1ec7t tr\u01b0\u1edbc, r\u1ed3i \u0111\u1ebfn th\u00e2n h\u00e0nh, r\u1ed3i \u0111\u1ebfn t\u00e2m h\u00e0nh.<\/p>\n — Th\u01b0a Ni s\u01b0, l\u00e0m th\u1ebf n\u00e0o xu\u1ea5t kh\u1edfi Di\u1ec7t th\u1ecd t\u01b0\u1edfng \u0111\u1ecbnh?<\/p>\n — Hi\u1ec1n gi\u1ea3 Visakha, v\u1ecb T\u1ef7-kheo xu\u1ea5t kh\u1edfi Di\u1ec7t th\u1ecd t\u01b0\u1edfng \u0111\u1ecbnh, kh\u00f4ng c\u00f3 ngh\u0129 r\u1eb1ng: “T\u00f4i s\u1ebd xu\u1ea5t kh\u1edfi Di\u1ec7t th\u1ecd t\u01b0\u1edfng \u0111\u1ecbnh”, hay “T\u00f4i \u0111ang xu\u1ea5t kh\u1edfi Di\u1ec7t th\u1ecd t\u01b0\u1edfng \u0111\u1ecbnh”, hay “T\u00f4i \u0111\u00e3 xu\u1ea5t kh\u1edfi Di\u1ec7t th\u1ecd t\u01b0\u1edfng \u0111\u1ecbnh”. V\u00ec r\u1eb1ng t\u00e2m c\u1ee7a v\u1ecb n\u00e0y tr\u01b0\u1edbc \u0111\u00e3 tu t\u1eadp nh\u01b0 v\u1eady n\u00ean \u0111\u01b0a \u0111\u1ebfn tr\u1ea1ng th\u00e1i nh\u01b0 v\u1eady.<\/p>\n — Th\u01b0a Ni s\u01b0, T\u1ef7-kheo xu\u1ea5t kh\u1edfi Di\u1ec7t th\u1ecd t\u01b0\u1edfng \u0111\u1ecbnh, nh\u1eefng ph\u00e1p n\u00e0o kh\u1edfi l\u00ean tr\u01b0\u1edbc, th\u00e2n h\u00e0nh, hay kh\u1ea9u h\u00e0nh hay t\u00e2m h\u00e0nh?<\/p>\n — Hi\u1ec1n gi\u1ea3 Visakha, T\u1ef7-kheo xu\u1ea5t kh\u1edfi Di\u1ec7t th\u1ecd t\u01b0\u1edfng \u0111\u1ecbnh, t\u00e2m h\u00e0nh kh\u1edfi l\u00ean tr\u01b0\u1edbc nh\u1ea5t, r\u1ed3i \u0111\u1ebfn th\u00e2n h\u00e0nh, r\u1ed3i \u0111\u1ebfn kh\u1ea9u h\u00e0nh.<\/p>\n — Th\u01b0a Ni s\u01b0, khi T\u1ef7-kheo xu\u1ea5t kh\u1edfi Di\u1ec7t th\u1ecd t\u01b0\u1edfng \u0111\u1ecbnh, v\u1ecb \u1ea5y c\u1ea3m gi\u00e1c nh\u1eefng x\u00fac n\u00e0o?<\/p>\n — Hi\u1ec1n gi\u1ea3 Visakha, khi T\u1ef7-kheo xu\u1ea5t kh\u1edfi Di\u1ec7t th\u1ecd t\u01b0\u1edfng \u0111\u1ecbnh, v\u1ecb \u1ea5y c\u1ea3m gi\u00e1c ba lo\u1ea1i x\u00fac: kh\u00f4ng x\u00fac, v\u00f4 t\u01b0\u1edbng x\u00fac, v\u00f4 nguy\u1ec7n x\u00fac.<\/p>\n — Th\u01b0a Ni s\u01b0, khi T\u1ef7-kheo xu\u1ea5t kh\u1edfi Di\u1ec7t th\u1ecd t\u01b0\u1edfng \u0111\u1ecbnh, t\u00e2m c\u1ee7a v\u1ecb \u1ea5y thi\u00ean v\u1ec1 g\u00ec, h\u01b0\u1edbng v\u1ec1 g\u00ec, khuynh h\u01b0\u1edbng v\u1ec1 g\u00ec?<\/p>\n — Hi\u1ec1n gi\u1ea3 Visakha, khi T\u1ef7-kheo xu\u1ea5t kh\u1edfi Di\u1ec7t th\u1ecd t\u01b0\u1edfng \u0111\u1ecbnh, t\u00e2m c\u1ee7a v\u1ecb \u1ea5y thi\u00ean v\u1ec1 \u0111\u1ed9c c\u01b0, h\u01b0\u1edbng v\u1ec1 \u0111\u1ed9c c\u01b0, khuynh h\u01b0\u1edbng v\u1ec1 \u0111\u1ed9c c\u01b0.<\/p>\n (Th\u1ecd)<\/strong><\/p>\n — Th\u01b0a Ni s\u01b0, c\u00f3 bao nhi\u00eau th\u1ecd?<\/p>\n — Hi\u1ec1n gi\u1ea3 Visakha, c\u00f3 ba th\u1ecd n\u00e0y, l\u1ea1c th\u1ecd, kh\u1ed5 th\u1ecd, b\u1ea5t kh\u1ed5 b\u1ea5t l\u1ea1c th\u1ecd.<\/p>\n — Th\u01b0a Ni s\u01b0, th\u1ebf n\u00e0o l\u00e0 l\u1ea1c th\u1ecd, th\u1ebf n\u00e0o l\u00e0 kh\u1ed5 th\u1ecd, th\u1ebf n\u00e0o l\u00e0 b\u1ea5t kh\u1ed5 b\u1ea5t l\u1ea1c th\u1ecd?<\/p>\n — Hi\u1ec1n gi\u1ea3 Visakha, c\u00e1i g\u00ec \u0111\u01b0\u1ee3c c\u1ea3m th\u1ecd b\u1edfi th\u00e2n hay t\u00e2m, m\u1ed9t c\u00e1ch kho\u00e1i l\u1ea1c, kho\u00e1i c\u1ea3m, nh\u01b0 v\u1eady l\u00e0 l\u1ea1c th\u1ecd. Hi\u1ec1n gi\u1ea3 Visakha, c\u00e1i g\u00ec \u0111\u01b0\u1ee3c c\u1ea3m th\u1ecd b\u1edfi th\u00e2n hay t\u00e2m, m\u1ed9t c\u00e1ch \u0111au kh\u1ed5, kh\u00f4ng kho\u00e1i c\u1ea3m, nh\u01b0 v\u1eady l\u00e0 kh\u1ed5 th\u1ecd. Hi\u1ec1n gi\u1ea3 Visakha, c\u00e1i g\u00ec \u0111\u01b0\u1ee3c c\u1ea3m th\u1ecd b\u1edfi th\u00e2n hay t\u00e2m kh\u00f4ng kho\u00e1i c\u1ea3m, kh\u00f4ng kho\u00e1i c\u1ea3m nh\u01b0 v\u1eady l\u00e0 b\u1ea5t kh\u1ed5 b\u1ea5t l\u1ea1c th\u1ecd.<\/p>\n — Th\u01b0a Ni s\u01b0, \u0111\u1ed1i v\u1edbi l\u1ea1c th\u1ecd, c\u00e1i g\u00ec l\u1ea1c, c\u00e1i g\u00ec kh\u1ed5? \u00d0\u1ed1i v\u1edbi kh\u1ed5 th\u1ecd, c\u00e1i g\u00ec kh\u1ed5, c\u00e1i g\u00ec l\u1ea1c? \u00d0\u1ed1i v\u1edbi b\u1ea5t kh\u1ed5 b\u1ea5t l\u1ea1c th\u1ecd, c\u00e1i g\u00ec l\u1ea1c, c\u00e1i g\u00ec kh\u1ed5?<\/p>\n — Hi\u1ec1n gi\u1ea3 Visakha, \u0111\u1ed1i v\u1edbi l\u1ea1c th\u1ecd, c\u00e1i g\u00ec tr\u00fa l\u00e0 l\u1ea1c, c\u00e1i g\u00ec bi\u1ebfn ho\u1ea1i l\u00e0 kh\u1ed5. \u00d0\u1ed1i v\u1edbi kh\u1ed5 th\u1ecd, c\u00e1i g\u00ec tr\u00fa l\u00e0 kh\u1ed5, c\u00e1i g\u00ec bi\u1ebfn ho\u1ea1i l\u00e0 l\u1ea1c. \u00d0\u1ed1i v\u1edbi b\u1ea5t kh\u1ed5 b\u1ea5t l\u1ea1c th\u1ecd, c\u00f3 tr\u00ed l\u00e0 l\u1ea1c, v\u00f4 tr\u00ed l\u00e0 kh\u1ed5.<\/p>\n (T\u00f9y mi\u00ean)<\/strong><\/p>\n — Th\u01b0a Ni s\u01b0, trong l\u1ea1c th\u1ecd, c\u00f3 t\u00f9y mi\u00ean g\u00ec t\u1ed3n t\u1ea1i; trong kh\u1ed5 th\u1ecd, c\u00f3 t\u00f9y mi\u00ean g\u00ec t\u1ed3n t\u1ea1i; trong b\u1ea5t kh\u1ed5 b\u1ea5t l\u1ea1c th\u1ecd, c\u00f3 t\u00f9y mi\u00ean g\u00ec t\u1ed3n t\u1ea1i?<\/p>\n — Hi\u1ec1n gi\u1ea3 Visakha, trong l\u1ea1c th\u1ecd, tham t\u00f9y mi\u00ean t\u1ed3n t\u1ea1i; trong kh\u1ed5 th\u1ecd, s\u00e2n t\u00f9y mi\u00ean t\u1ed3n t\u1ea1i; trong t\u1ea5t c\u1ea3 b\u1ea5t kh\u1ed5 b\u1ea5t l\u1ea1c th\u1ecd, v\u00f4 minh t\u00f9y mi\u00ean t\u1ed3n t\u1ea1i.<\/p>\n — Th\u01b0a Ni s\u01b0, c\u00f3 ph\u1ea3i trong t\u1ea5t c\u1ea3 l\u1ea1c th\u1ecd, tham t\u00f9y mi\u00ean t\u1ed3n t\u1ea1i; trong t\u1ea5t c\u1ea3 kh\u1ed5 th\u1ecd, s\u00e2n t\u00f9y mi\u00ean t\u1ed3n t\u1ea1i; trong t\u1ea5t c\u1ea3 b\u1ea5t kh\u1ed5 b\u1ea5t l\u1ea1c th\u1ecd, v\u00f4 minh t\u00f9y mi\u00ean t\u1ed3n t\u1ea1i?<\/p>\n — Hi\u1ec1n gi\u1ea3 Visakha, kh\u00f4ng ph\u1ea3i trong t\u1ea5t c\u1ea3 l\u1ea1c th\u1ecd, tham t\u00f9y mi\u00ean t\u1ed3n t\u1ea1i; kh\u00f4ng ph\u1ea3i trong t\u1ea5t c\u1ea3 kh\u1ed5 th\u1ecd, s\u00e2n t\u00f9y mi\u00ean t\u1ed3n t\u1ea1i; kh\u00f4ng ph\u1ea3i trong t\u1ea5t c\u1ea3 b\u1ea5t kh\u1ed5 b\u1ea5t l\u1ea1c th\u1ecd, v\u00f4 minh t\u00f9y mi\u00ean t\u1ed3n t\u1ea1i.<\/p>\n — Th\u01b0a Ni s\u01b0, trong l\u1ea1c th\u1ecd, c\u00e1i g\u00ec ph\u1ea3i t\u1eeb b\u1ecf. Trong kh\u1ed5 th\u1ecd, c\u00e1i g\u00ec ph\u1ea3i t\u1eeb b\u1ecf. Trong b\u1ea5t kh\u1ed5 b\u1ea5t l\u1ea1c th\u1ecd, c\u00e1i g\u00ec ph\u1ea3i t\u1eeb b\u1ecf?<\/p>\n — Hi\u1ec1n gi\u1ea3 Visakha, trong l\u1ea1c th\u1ecd, tham t\u00f9y mi\u00ean ph\u1ea3i t\u1eeb b\u1ecf. Trong kh\u1ed5 th\u1ecd, s\u00e2n t\u00f9y mi\u00ean ph\u1ea3i t\u1eeb b\u1ecf. Trong b\u1ea5t kh\u1ed5 b\u1ea5t l\u1ea1c th\u1ecd, v\u00f4 minh t\u00f9y mi\u00ean ph\u1ea3i t\u1eeb b\u1ecf.<\/p>\n — Th\u01b0a Ni s\u01b0, c\u00f3 ph\u1ea3i trong t\u1ea5t c\u1ea3 l\u1ea1c th\u1ecd, tham t\u00f9y mi\u00ean ph\u1ea3i t\u1eeb b\u1ecf. Trong t\u1ea5t c\u1ea3 kh\u1ed5 th\u1ecd, s\u00e2n t\u00f9y mi\u00ean ph\u1ea3i t\u1eeb b\u1ecf. Trong t\u1ea5t c\u1ea3 b\u1ea5t kh\u1ed5 b\u1ea5t l\u1ea1c th\u1ecd, v\u00f4 minh t\u00f9y mi\u00ean ph\u1ea3i t\u1eeb b\u1ecf?<\/p>\n — Hi\u1ec1n gi\u1ea3 Visakha, kh\u00f4ng ph\u1ea3i trong t\u1ea5t c\u1ea3 l\u1ea1c th\u1ecd, tham t\u00f9y mi\u00ean ph\u1ea3i t\u1eeb b\u1ecf; trong t\u1ea5t c\u1ea3 kh\u1ed5 th\u1ecd, s\u00e2n t\u00f9y mi\u00ean ph\u1ea3i t\u1eeb b\u1ecf; trong t\u1ea5t c\u1ea3 b\u1ea5t kh\u1ed5 b\u1ea5t l\u1ea1c th\u1ecd, v\u00f4 minh t\u00f9y mi\u00ean ph\u1ea3i t\u1eeb b\u1ecf. \u1ede \u0111\u00e2y, Hi\u1ec1n gi\u1ea3 Visakha, v\u1ecb T\u1ef7-kheo ly d\u1ee5c, ly b\u1ea5t thi\u1ec7n ph\u00e1p, ch\u1ee9ng v\u00e0 an tr\u00fa Thi\u1ec1n th\u1ee9 nh\u1ea5t, m\u1ed9t tr\u1ea1ng th\u00e1i h\u1ef7 l\u1ea1c do ly d\u1ee5c sanh, c\u00f3 t\u1ea7m v\u00e0 t\u1ee9. Do v\u1eady tham \u0111\u00e3 \u0111\u01b0\u1ee3c t\u1eeb b\u1ecf, kh\u00f4ng c\u00f2n tham t\u00f9y mi\u00ean t\u1ed3n t\u1ea1i \u1edf \u0111\u00e2y.<\/p>\n \u1ede \u0111\u00e2y, Hi\u1ec1n gi\u1ea3 Visakha, v\u1ecb T\u1ef7-kheo suy t\u01b0 nh\u01b0 sau: “Ch\u1eafc ch\u1eafn ta s\u1ebd ch\u1ee9ng v\u00e0 an tr\u00fa trong tr\u00fa x\u1ee9 m\u00e0 nay c\u00e1c v\u1ecb Th\u00e1nh \u0111ang an tr\u00fa”. V\u00ec mu\u1ed1n ph\u00e1t nguy\u1ec7n h\u01b0\u1edbng \u0111\u1ebfn c\u00e1c c\u1ea3nh gi\u1ea3i tho\u00e1t v\u00f4 th\u01b0\u1ee3ng, do \u01b0\u1edbc nguy\u1ec7n \u1ea5y, kh\u1edfi l\u00ean \u01b0u t\u01b0. Do v\u1eady, s\u00e2n \u0111\u01b0\u1ee3c t\u1eeb b\u1ecf, kh\u00f4ng c\u00f2n s\u00e2n t\u00f9y mi\u00ean t\u1ed3n t\u1ea1i \u1edf \u0111\u00e2y.<\/p>\n \u1ede \u0111\u00e2y, Hi\u1ec1n gi\u1ea3 Visakha, v\u1ecb T\u1ef7-kheo x\u1ea3 l\u1ea1c v\u00e0 x\u1ea3 kh\u1ed5, di\u1ec7t h\u1ef7 \u01b0u \u0111\u00e3 c\u1ea3m th\u1ecd tr\u01b0\u1edbc, ch\u1ee9ng v\u00e0 tr\u00fa Thi\u1ec1n th\u1ee9 t\u01b0, kh\u00f4ng kh\u1ed5, kh\u00f4ng l\u1ea1c, x\u1ea3 ni\u1ec7m thanh t\u1ecbnh. Do v\u1eady v\u00f4 minh \u0111\u00e3 \u0111\u01b0\u1ee3c t\u1eeb b\u1ecf, kh\u00f4ng c\u00f2n v\u00f4 minh t\u00f9y mi\u00ean t\u1ed3n t\u1ea1i \u1edf \u0111\u00e2y.<\/p>\n (\u00d0\u1ed1i t\u00e1c)<\/strong><\/p>\n — Th\u01b0a Ni s\u01b0, l\u1ea1c th\u1ecd l\u1ea5y g\u00ec l\u00e0m t\u01b0\u01a1ng \u0111\u01b0\u01a1ng?<\/p>\n — Hi\u1ec1n gi\u1ea3 Visakha, l\u1ea1c th\u1ecd l\u1ea5y kh\u1ed5 th\u1ecd l\u00e0m t\u01b0\u01a1ng \u0111\u01b0\u01a1ng.<\/p>\n — Th\u01b0a Ni s\u01b0, kh\u1ed5 th\u1ecd l\u1ea5y g\u00ec l\u00e0m t\u01b0\u01a1ng \u0111\u01b0\u01a1ng?<\/p>\n — Hi\u1ec1n gi\u1ea3 Visakha, kh\u1ed5 th\u1ecd l\u1ea5y l\u1ea1c th\u1ecd l\u00e0m t\u01b0\u01a1ng \u0111\u01b0\u01a1ng.<\/p>\n — Th\u01b0a Ni s\u01b0, b\u1ea5t kh\u1ed5 b\u1ea5t l\u1ea1c th\u1ecd l\u1ea5y g\u00ec l\u00e0m t\u01b0\u01a1ng \u0111\u01b0\u01a1ng?<\/p>\n — Hi\u1ec1n gi\u1ea3 Visakha, b\u1ea5t kh\u1ed5 b\u1ea5t l\u1ea1c th\u1ecd l\u1ea5y v\u00f4 minh l\u00e0m t\u01b0\u01a1ng \u0111\u01b0\u01a1ng.<\/p>\n — Th\u01b0a Ni s\u01b0, v\u00f4 minh l\u1ea5y g\u00ec l\u00e0m t\u01b0\u01a1ng \u0111\u01b0\u01a1ng?<\/p>\n — Hi\u1ec1n gi\u1ea3 Visakha, v\u00f4 minh l\u1ea5y minh l\u00e0m t\u01b0\u01a1ng \u0111\u01b0\u01a1ng.<\/p>\n — Th\u01b0a Ni s\u01b0, minh l\u1ea5y g\u00ec l\u00e0m t\u01b0\u01a1ng \u0111\u01b0\u01a1ng?<\/p>\n — Hi\u1ec1n gi\u1ea3 Visakha, minh l\u1ea5y gi\u1ea3i tho\u00e1t l\u00e0m t\u01b0\u01a1ng \u0111\u01b0\u01a1ng.<\/p>\n — Th\u01b0a Ni s\u01b0, gi\u1ea3i tho\u00e1t l\u1ea5y g\u00ec l\u00e0m t\u01b0\u01a1ng \u0111\u01b0\u01a1ng?<\/p>\n — Hi\u1ec1n gi\u1ea3 Visakha, gi\u1ea3i tho\u00e1t l\u1ea5y Ni\u1ebft-b\u00e0n l\u00e0m t\u01b0\u01a1ng \u0111\u01b0\u01a1ng?<\/p>\n — Th\u01b0a Ni s\u01b0, Ni\u1ebft-b\u00e0n l\u1ea5y g\u00ec l\u00e0m t\u01b0\u01a1ng \u0111\u01b0\u01a1ng?<\/p>\n — Hi\u1ec1n gi\u1ea3 Visakha, c\u00e2u h\u1ecfi \u0111i qu\u00e1 xa, v\u01b0\u1ee3t ra ngo\u00e0i gi\u1edbi h\u1ea1n c\u00e2u tr\u1ea3 l\u1eddi. Hi\u1ec1n gi\u1ea3 Visakha, ph\u1ea1m h\u1ea1nh l\u00e0 \u0111\u1ec3 th\u1ec3 nh\u1eadp v\u00e0o Ni\u1ebft-b\u00e0n, \u0111\u1ec3 v\u01b0\u1ee3t qua \u0111\u1ebfn Ni\u1ebft-b\u00e0n, \u0111\u1ec3 \u0111\u1ea1t c\u1ee9u c\u00e1nh Ni\u1ebft-b\u00e0n. Hi\u1ec1n gi\u1ea3 Visakha, n\u1ebfu Hi\u1ec1n gi\u1ea3 mu\u1ed1n, h\u00e3y \u0111\u1ebfn ch\u1ed7 Th\u1ebf T\u00f4n \u1edf, v\u00e0 h\u1ecfi \u00fd ngh\u0129a n\u00e0y. V\u00e0 Th\u1ebf T\u00f4n tr\u1ea3 l\u1eddi cho Hi\u1ec1n gi\u1ea3 nh\u01b0 th\u1ebf n\u00e0o, h\u00e3y nh\u01b0 v\u1eady th\u1ecd tr\u00ec.<\/p>\n (K\u1ebft lu\u1eadn)<\/strong><\/p>\n R\u1ed3i nam c\u01b0 s\u0129 Visakha hoan h\u1ef7, t\u00edn th\u1ecd l\u1eddi T\u1ef7-kheo-ni Dhammadinna gi\u1ea3ng, t\u1eeb ch\u1ed7 ng\u1ed3i \u0111\u1ee9ng d\u1eady, \u0111\u1ea3nh l\u1ec5 T\u1ef7-kheo ni Dhammadinna, th\u00e2n b\u00ean ph\u1ea3i h\u01b0\u1edbng v\u1ec1 ph\u00eda T\u1ef7-kheo-ni r\u1ed3i t\u1eeb bi\u1ec7t, \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. Ng\u1ed3i m\u1ed9t b\u00ean, nam c\u01b0 s\u0129 Visakha thu\u1eadt l\u1ea1i cho Th\u1ebf T\u00f4n t\u1ea5t c\u1ea3 c\u00e2u chuy\u1ec7n \u0111\u00e0m \u0111\u1ea1o v\u1edbi T\u1ef7-kheo-ni Dhammadinna. Khi nghe n\u00f3i v\u1eady, Th\u1ebf T\u00f4n n\u00f3i v\u1edbi nam c\u01b0 s\u0129 Visakha:<\/p>\n — N\u00e0y Visakha, T\u1ef7-kheo-ni Dhammadinna l\u00e0 b\u1eadc Hi\u1ec1n tr\u00ed! N\u00e0y Visakha, T\u1ef7-kheo-ni Dhammadinna l\u00e0 b\u1eadc \u00d0\u1ea1i tu\u1ec7. N\u00e0y Visakha, n\u1ebfu \u00d4ng h\u1ecfi Ta \u00fd ngh\u0129a \u1ea5y, Ta c\u0169ng tr\u1ea3 l\u1eddi nh\u01b0 T\u1ef7-kheo-ni Dhammadinna \u0111\u00e3 tr\u1ea3 l\u1eddi. \u00d4ng \u0111\u1ed1i v\u1edbi ngh\u0129a n\u00e0y, h\u00e3y nh\u01b0 v\u1eady th\u1ecd tr\u00ec.<\/p>\n Th\u1ebf T\u00f4n thuy\u1ebft gi\u1ea3ng nh\u01b0 v\u1eady. Nam c\u01b0 s\u0129 Visakha 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 Culavedalla Sutta<\/strong><\/p>\n The Shorter Set of Questions-and-Answers<\/strong><\/p>\n Translated by Bhikkhu Thanissaro<\/em><\/p>\n Translator’s note: The Buddha praised Dhammadinna the nun as the foremost Dhamma teacher among his nun disciples. In this discourse she answers questions put to her by a layman — Visakha — who, according to the commentary, was her former husband, a merchant of Rajagaha, and a non-returner.<\/em><\/p>\n I have heard that on one occasion the Blessed One was staying near Rajagaha in the Bamboo Grove, the Squirrels’ Sanctuary. Then Visakha the lay follower went to Dhammadinna the nun and, on arrival, having bowed down to her, sat to one side. As he was sitting there he said to her, “‘Self-identification. Self-identification,’ it is said, lady. Which self-identification is described by the Blessed One?”<\/p>\n “There are these five clinging-aggregates, friend Visakha: form as a clinging-aggregate, feeling as a clinging-aggregate, perception as a clinging-aggregate, fabrications as a clinging-aggregate, consciousness as a clinging-aggregate. These five clinging-aggregates are the self-identification described by the Blessed One.”<\/p>\n Saying, “Yes, lady,” Visakha the lay follower delighted and rejoiced in what Dhammadinna the nun had said. Then he asked her a further question: “‘The origination of self-identification, the origination of self-identification,’ it is said, lady. Which origination of self-identification is described by the Blessed One?”<\/p>\n “The craving that makes for further becoming — accompanied by passion and delight, relishing now here and now there — i.e., craving for sensual pleasure, craving for becoming, craving for non-becoming: This, friend Visakha, is the origination of self-identification described by the Blessed One.”<\/p>\n “‘The cessation of self-identification, the cessation of self-identification,’ it is said, lady. Which cessation of self-identification is described by the Blessed One?”<\/p>\n “The remainderless fading and cessation, renunciation, relinquishment, release, and letting go of that very craving: This, friend Visakha, is the cessation of self-identification described by the Blessed One.”<\/p>\n “‘The way of practice leading to the cessation of self-identification, the way of practice leading to the cessation of self-identification,’ it is said, lady. Which way of practice leading to the cessation of self-identification is described by the Blessed One?”<\/p>\n “Precisely this noble eightfold path — right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration: This, friend Visakha, is the way of practice leading to the cessation of self-identification described by the Blessed One.”<\/p>\n “Is it the case, lady, that clinging is the same thing as the five clinging-aggregates or is it something separate?”<\/p>\n “Friend Visakha, neither is clinging the same thing as the five clinging-aggregates, nor is it something separate. Whatever desire and passion there is with regard to the five clinging-aggregates, that is the clinging there.”<\/p>\n “But, lady, how does self-identification come about?”<\/p>\n “There is the case, friend Visakha, where an uninstructed, run-of-the-mill person — who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for men of integrity, is not well-versed or disciplined in their Dhamma — assumes form (the body) to be the self, or the self as possessing form, or form as in the self, or the self as in form.<\/p>\n “He assumes feeling to be the self….<\/p>\n “He assumes perception to be the self….<\/p>\n “He assumes (mental) fabrications to be the self….<\/p>\n “He assumes consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. This is how self-identification comes about.”<\/p>\n “But, lady, how does self-identification not come about?”<\/p>\n “There is the case where a well-instructed noble disciple — who has regard for noble ones, is well-versed and disciplined in their Dhamma; who has regard for men of integrity, is well-versed and disciplined in their Dhamma — does not assume form to be the self, or the self as possessing form, or form as in the self, or the self as in form.<\/p>\n “He does not assume feeling to be the self….<\/p>\n “He does not assume perception to be the self….<\/p>\n “He does not assume fabrications to be the self….<\/p>\n “He does not assume consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. This is how self-identification does not come about.”<\/p>\n “Now, again, lady, what is the noble eightfold path?”<\/p>\n “This is the noble eightfold path, friend Visakha: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.”<\/p>\n “Is the noble eightfold path fabricated or unfabricated?”<\/p>\n “The noble eightfold path is fabricated.”<\/p>\n “And are the three aggregates [of virtue, concentration, and discernment] included under the noble eightfold path, lady, or is the noble eightfold path included under the three aggregates?”<\/p>\n “The three aggregates are not included under the noble eightfold path, friend Visakha, but the noble eightfold path is included under the three aggregates. Right speech, right action, and right livelihood come under the aggregate of virtue. Right effort, right mindfulness, and right concentration come under the aggregate of concentration. Right view and right resolve come under the aggregate of discernment.”<\/p>\n “Now what is concentration, lady, what qualities are its themes, what qualities are its requisites, and what is its development?”<\/p>\n “Singleness of mind is concentration, friend Visakha; the four frames of reference are its themes; the four right exertions are its requisites; and any cultivation, development, and pursuit of these qualities is its development.”<\/p>\n “Now, lady, what are fabrications?”<\/p>\n “These three fabrications, friend Visakha: bodily-fabrications, verbal fabrications, and mental fabrications.”<\/p>\n “But what are bodily-fabrications? What are verbal fabrications? What are mental fabrications?”<\/p>\n “In-and-out breaths are bodily fabrications. Directed thought and evaluation are verbal fabrications. Perceptions and feelings are mental fabrications.”<\/p>\n “But why are in-and-out breaths bodily fabrications? Why are directed thought and evaluation verbal fabrications? Why are perceptions and feelings mental fabrications?”<\/p>\n “In-and-out breaths are bodily; these are things tied up with the body. That’s why in-and-out breaths are bodily fabrications. Having first directed one’s thoughts and made an evaluation, one then breaks out into speech. That’s why directed thought and evaluation are verbal fabrications. Perceptions and feelings are mental; these are things tied up with the mind. That’s why perceptions and feelings are mental fabrications.”<\/p>\n “Now, lady, how does the attainment of the cessation of perception and feeling come about?”<\/p>\n “The thought does not occur to a monk as he is attaining the cessation of perception and feeling that ‘I am about to attain the cessation of perception and feeling’ or that ‘I am attaining the cessation of perception and feeling’ or that ‘I have attained the cessation of perception and feeling.’ Instead, the way his mind has previously been developed leads him to that state.”<\/p>\n “But when a monk is attaining the cessation of perception and feeling, which things cease first: bodily fabrications, verbal fabrications, or mental fabrications?”<\/p>\n “When a monk is attaining the cessation of perception and feeling, friend Visakha, verbal fabrications cease first, then bodily fabrications, then mental fabrications.”[1]<\/p>\n “Now, lady, how does emergence from the cessation of perception and feeling come about?”<\/p>\n “The thought does not occur to a monk as he is emerging from the cessation of perception and feeling that ‘I am about to emerge from the cessation of perception and feeling’ or that ‘I am emerging from the cessation of perception and feeling’ or that ‘I have emerged from the cessation of perception and feeling.’ Instead, the way his mind has previously been developed leads him to that state.”<\/p>\n “But when a monk is emerging from the cessation of perception and feeling, which things arise first: bodily fabrications, verbal fabrications, or mental fabrications?”<\/p>\n “When a monk is attaining the cessation of perception and feeling, friend Visakha, mental fabrications arise first, then bodily fabrications, then verbal fabrications.”<\/p>\n “When a monk has emerged from the cessation of perception and feeling, lady, how many contacts make contact?”<\/p>\n “When a monk has emerged from the cessation of perception and feeling, friend Visakha, three contacts make contact: contact with emptiness, contact with the signless, and contact with the undirected.”[2]<\/p>\n “When a monk has emerged from the cessation of perception and feeling, lady, to what does his mind lean, to what does it tend, to what does it incline?”<\/p>\n “When a monk has emerged from the cessation of perception and feeling, friend Visakha, his mind leans to seclusion, tends to seclusion, inclines to seclusion.”[3]<\/p>\n “Now, lady, how many kinds of feeling are there?”<\/p>\n “These three kinds of feeling: pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling.”<\/p>\n “What is pleasant feeling? What is painful feeling? What is neither-pleasant-nor-painful feeling?”<\/p>\n “Whatever is experienced physically or mentally as pleasant and gratifying is pleasant feeling. Whatever is experienced physically or mentally as painful and hurting is painful feeling. Whatever is experienced physically or mentally as neither gratifying nor hurting is neither-pleasant-nor-painful feeling.”<\/p>\n “In what way is pleasant feeling pleasant, lady, and in what way painful?”<\/p>\n “Pleasant feeling is pleasant in remaining, and painful in changing, friend Visakha. Painful feeling is painful in remaining and pleasant in changing. Neither-pleasant-nor-painful feeling is pleasant in occurring together with knowledge, and painful in occurring without knowledge.”<\/p>\n “What latent tendency lies latent in pleasant feeling? What latent tendency lies latent in painful feeling? What latent tendency lies latent in neither-pleasant-nor-painful feeling?”<\/p>\n “The latent tendency to passion lies latent in pleasant feeling. The latent tendency to irritation lies latent in painful feeling. The latent tendency to ignorance lies latent in neither-pleasant-nor-painful feeling.”<\/p>\n “Does the latent tendency to passion lie latent in all pleasant feeling? Does the latent tendency to irritation lie latent in all painful feeling? Does the latent tendency to ignorance lie latent in all neither-pleasant-nor-painful feeling?”<\/p>\n “No….”<\/p>\n “What is to be abandoned in pleasant feeling? What is to be abandoned in painful feeling? What is to be abandoned in neither-pleasant-nor-painful feeling?”<\/p>\n “The latent tendency to passion is to be abandoned in pleasant feeling. The latent tendency to irritation is to be abandoned in painful feeling. The latent tendency to ignorance is to be abandoned in neither-pleasant-nor-painful feeling.”<\/p>\n “Is the latent tendency to passion to be abandoned in all pleasant feeling? Is the latent tendency to irritation to be abandoned in all painful feeling? Is the latent tendency to ignorance to be abandoned in all neither-pleasant-nor-painful feeling?”<\/p>\n “No …. There is the case where a monk — quite withdrawn from sensuality, withdrawn from unskillful qualities — enters and remains in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. With that he abandons passion. No latent tendency to passion lies latent there.[4] There is the case where a monk considers, ‘O when will I enter and remain in the sphere that those who are noble now enter and remain in?’ And as he thus nurses this yearning for the unexcelled liberations, there arises within him sorrow based on that yearning. With that he abandons irritation. No latent tendency to irritation lies latent there.[5] There is the case where a monk, with the abandoning of pleasure and pain — as with the earlier disappearance of elation and distress — enters and remains in the fourth jhana: purity of equanimity and mindfulness, neither pleasure nor pain. With that he abandons ignorance. No latent tendency to ignorance lies latent there.”[6]<\/p>\n “Now what, lady, lies on the other side of pleasant feeling?”<\/p>\n “Passion lies on the other side of pleasant feeling.”<\/p>\n “And what lies on the other side of painful feeling?”<\/p>\n “Irritation lies on the other side of painful feeling.”<\/p>\n “What lies on the other side of neither-pleasant-nor-painful feeling?”<\/p>\n “Ignorance lies on the other side of neither-pleasant-nor-painful feeling.”<\/p>\n “What lies on the other side of ignorance?”<\/p>\n “Clear knowing lies on the other side of ignorance.”<\/p>\n “What lies on the other side of clear knowing?”<\/p>\n “Release lies on the other side of clear knowing.”<\/p>\n “What lies on the other side of release?”<\/p>\n “Unbinding lies on the other side of release.”<\/p>\n “What lies on the other side of Unbinding?”<\/p>\n “You’ve gone too far, friend Visakha. You can’t keep holding on up to the limit of questions. For the holy life plunges into Unbinding, culminates in Unbinding, has Unbinding as its final end. If you wish, go to the Blessed One and ask him the meaning of these things. Whatever he says, that’s how you should remember it.”<\/p>\n Then Visakha the lay follower, delighting and rejoicing in what Dhammadinna the nun had said, bowed down to her and, keeping her to his right, went to the Blessed One. On arrival, having bowed down to the Blessed One, he sat to one side. As he was sitting there he told the Blessed One the full extent of the conversation he had had with Dhammadinna the nun. When this was said, the Blessed One said to him, “Dhammadinna the nun is wise, Visakha, a woman of great discernment. If you had asked me those things, I would have answered you in the same way she did. That is the meaning of those things. That is how you should remember it.”<\/p>\n That is what the Blessed One said. Gratified, Visakha the lay follower delighted in the Blessed One’s words.<\/p>\n Notes<\/strong><\/p>\n 1. Verbal fabrication grows still on attaining the second jhana; bodily fabrication grows still on attaining the fourth jhana; mental fabrication grows still on attaining the cessation of perception and feeling.<\/p>\n 2. Emptiness, the signless, and the undirected are names for a state of concentration that lies on the threshold of Unbinding. They differ only in how they are approached. According to the commentary, they color one’s first apprehension of Unbinding: a meditator who has been focusing on the theme of inconstancy will first apprehend Unbinding as signless; one who has been focusing on the theme of stress will first apprehend it as undirected; one who has been focusing on the theme of not-self will first apprehend it as emptiness.<\/p>\n 3. According to the commentary, “seclusion” here stands for Unbinding. On emerging from the cessation of perception and feeling, and having had contact with emptiness\/the signless\/the undirected, the mind inclines naturally to a direct experience of Unbinding.<\/p>\n 4. In other words, once the pleasure of the first jhana has been used as a basis for giving rise to the discernment that leads to arahantship, the mind has no further latent tendency to passion in pleasant feeling. (The commentary says that this is true at attainment of non-returning, but this must be a mistake, as non-returners are still subject to passion for form and formless phenomena.)<\/p>\n 5. Once this sorrow has has been used as a basis for giving rise to the discernment that leads to non-returning, the mind has no further latent tendency to irritation in painful feeling.<\/p>\n 6. Once this feeling of neither pleasure nor pain has been used as a basis for giving rise to the discernment that leads to arahantship, the mind has no further latent tendency to ignorance in feelings of neither pleasure nor pain.<\/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”] 44. Ti\u1ec3u Kinh Ph\u01b0\u01a1ng Qu\u1ea3ng (C\u00f9lavedalla sutta) Nh\u01b0 v\u1ea7y t\u00f4i nghe. M\u1ed9t th\u1eddi Th\u1ebf T\u00f4n \u1edf Rajagaha (V\u01b0\u01a1ng X\u00e1), tai Veluvana (Tr\u00fac L\u00e2m), ch\u1ed7 Kalandaka Nivapa. R\u1ed3i nam c\u01b0 s\u0129 Visakha \u0111\u1ebfn ch\u1ed7 T\u1ef7-kheo-ni Dhammadinna \u1edf, sau khi \u0111\u1ebfn, \u0111\u1ea3nh l\u1ec5 T\u1ef7-kheo-ni Dhammadinna r\u1ed3i ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean. Sau khi ng\u1ed3i […]<\/p>\n","protected":false},"author":2,"featured_media":171747,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[109],"tags":[111,112,97],"yoast_head":"\n
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