[vc_tta_tabs][vc_tta_section title=”Vi\u1ec7t Ng\u1eef” tab_id=”viet-ngu”]<\/p>\n
(Abhayar\u00e0jakum\u00e0ra sutta)<\/p>\n
Nh\u01b0 v\u1ea7y t\u00f4i nghe.<\/p>\n
M\u1ed9t th\u1eddi Th\u1ebf T\u00f4n \u1edf t\u1ea1i Rajagaha (V\u01b0\u01a1ng X\u00e1), Veluvana (Tr\u00fac L\u00e2m), Kalandakanivapa (ch\u1ed7 nu\u00f4i c\u00e1c con s\u00f3c).<\/p>\n
R\u1ed3i V\u01b0\u01a1ng t\u1eed Abhaya (V\u00f4 \u00day) \u0111i \u0111\u1ebfn Nigantha Nataputta, sau khi \u0111\u1ebfn \u0111\u1ea3nh l\u1ec5 Nigantha Nataputta r\u1ed3i ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean. Nigantha Nataputta n\u00f3i v\u1edbi V\u01b0\u01a1ng t\u1eed Abhaya \u0111ang ng\u1ed3i m\u1ed9t b\u00ean:<\/p>\n
— N\u00e0y V\u01b0\u01a1ng t\u1eed, V\u01b0\u01a1ng t\u1eed h\u00e3y \u0111i \u0111\u1ebfn lu\u1eadn chi\u1ebfn v\u1edbi Sa-m\u00f4n Gotama, v\u00e0 nh\u1edd v\u1eady ti\u1ebfng \u0111\u1ed3n t\u1ed1t \u0111\u1eb9p sau \u0111\u00e2y \u0111\u01b0\u1ee3c truy\u1ec1n \u0111i cho V\u01b0\u01a1ng t\u1eed: “Sa-m\u00f4n Gotama c\u00f3 th\u1ea7n l\u1ef1c nh\u01b0 v\u1eady, c\u00f3 uy l\u1ef1c nh\u01b0 v\u1eady, \u0111\u00e3 b\u1ecb V\u01b0\u01a1ng t\u1eed Abhaya lu\u1eadn chi\u1ebfn”.<\/p>\n
— Th\u01b0a T\u00f4n gi\u1ea3, l\u00e0m th\u1ebf n\u00e0o con c\u00f3 th\u1ec3 lu\u1eadn chi\u1ebfn Sa-m\u00f4n Gotama c\u00f3 th\u1ea7n l\u1ef1c nh\u01b0 v\u1eady, c\u00f3 uy l\u1ef1c nh\u01b0 v\u1eady?<\/p>\n
— N\u00e0y V\u01b0\u01a1ng t\u1eed, h\u00e3y \u0111i \u0111\u1ebfn Sa-m\u00f4n Gotama, sau khi \u0111\u1ebfn h\u00e3y n\u00f3i v\u1edbi Sa-m\u00f4n Gotama, sau khi \u0111\u1ebfn h\u00e3y n\u00f3i v\u1edbi Sa-m\u00f4n Gotama nh\u01b0 sau: “B\u1ea1ch Th\u1ebf T\u00f4n, Nh\u01b0 Lai c\u00f3 th\u1ec3 n\u00f3i l\u1eddi n\u00f3i, do l\u1eddi n\u00f3i \u1ea5y nh\u1eefng ng\u01b0\u1eddi kh\u00e1c kh\u00f4ng \u01b0a, kh\u00f4ng th\u00edch ch\u0103ng?” N\u1ebfu Sa-m\u00f4n Gotama \u0111\u01b0\u1ee3c V\u01b0\u01a1ng t\u1eed h\u1ecfi nh\u01b0 v\u1eady v\u00e0 tr\u1ea3 l\u1eddi nh\u01b0 sau: “N\u00e0y V\u01b0\u01a1ng t\u1eed, Nh\u01b0 Lai c\u00f3 th\u1ec3 n\u00f3i l\u1eddi n\u00f3i, do l\u1eddi n\u00f3i \u1ea5y nh\u1eefng ng\u01b0\u1eddi kh\u00e1c kh\u00f4ng \u01b0a, kh\u00f4ng th\u00edch”, th\u1eddi V\u01b0\u01a1ng t\u1eed h\u00e3y n\u00f3i v\u1edbi Sa-m\u00f4n Gotama: “B\u1ea1ch Th\u1ebf T\u00f4n, n\u1ebfu x\u1eed s\u1ef1 nh\u01b0 v\u1eady th\u1eddi c\u00f3 g\u00ec sai kh\u00e1c gi\u1eefa k\u1ebb ph\u00e0m phu v\u00e0 Ng\u00e0i? K\u1ebb ph\u00e0m phu c\u00f3 th\u1ec3 n\u00f3i l\u1eddi n\u00f3i, do l\u1eddi n\u00f3i \u1ea5y nh\u1eefng ng\u01b0\u1eddi kh\u00e1c kh\u00f4ng \u01b0a, kh\u00f4ng th\u00edch”. C\u00f2n n\u1ebfu Sa-m\u00f4n Gotama \u0111\u01b0\u1ee3c V\u01b0\u01a1ng t\u1eed h\u1ecfi nh\u01b0 v\u1eady v\u00e0 tr\u1ea3 l\u1eddi nh\u01b0 sau: “N\u00e0y V\u01b0\u01a1ng t\u1eed, Nh\u01b0 Lai kh\u00f4ng c\u00f3 th\u1ec3 n\u00f3i l\u1eddi n\u00f3i, do l\u1eddi n\u00f3i \u1ea5y nh\u1eefng ng\u01b0\u1eddi kh\u00e1c kh\u00f4ng \u01b0a, kh\u00f4ng th\u00edch”, th\u1eddi V\u01b0\u01a1ng t\u1eed h\u00e3y n\u00f3i v\u1edbi Sa-m\u00f4n Gotama: “B\u1ea1ch Th\u1ebf T\u00f4n, n\u1ebfu x\u1eed s\u1ef1 nh\u01b0 v\u1eady, th\u1eddi v\u00ec sao Devadatta \u0111\u01b0\u1ee3c Ng\u00e0i tr\u1ea3 l\u1eddi nh\u01b0 sau: ‘Devadatta ph\u1ea3i \u0111\u1ecda v\u00e0o \u0111\u1ecda x\u1ee9, Devadatta ph\u1ea3i \u0111\u1ecda v\u00e0o \u0111\u1ecba ng\u1ee5c, Devadatta ph\u1ea3i \u0111\u1ecda trong m\u1ed9t ki\u1ebfp, Devadatta kh\u00f4ng th\u1ec3 n\u00e0o c\u1ee9u ch\u1eefa \u0111\u01b0\u1ee3c?’ V\u00e0 do Ng\u00e0i n\u00f3i nh\u1eefng l\u1eddi nh\u01b0 v\u1eady, Devadatta ph\u1eabn n\u1ed9, kh\u00f4ng hoan h\u1ef7”. N\u00e0y V\u01b0\u01a1ng t\u1eed, Sa-m\u00f4n Gotama khi b\u1ecb V\u01b0\u01a1ng t\u1eed h\u1ecfi c\u00e2u h\u1ecfi hai m\u00f3c nh\u01b0 v\u1eady, s\u1ebd kh\u00f4ng c\u00f3 th\u1ec3 nh\u1ea3 ra, c\u0169ng kh\u00f4ng c\u00f3 th\u1ec3 nu\u1ed1t v\u00e0o. V\u00ed nh\u01b0 m\u1ed9t m\u00f3c s\u1eaft b\u1ecb m\u00f3c v\u00e0o c\u1ed5 h\u1ecdng m\u1ed9t ng\u01b0\u1eddi n\u00e0o, ng\u01b0\u1eddi \u1ea5y kh\u00f4ng c\u00f3 th\u1ec3 nh\u1ea3 ra, c\u0169ng kh\u00f4ng c\u00f3 th\u1ec3 nu\u1ed1t v\u00e0o \u0111\u01b0\u1ee3c. C\u0169ng v\u1eady, n\u00e0y V\u01b0\u01a1ng t\u1eed, Sa-m\u00f4n Gotama khi b\u1ecb V\u01b0\u01a1ng t\u1eed h\u1ecfi c\u00e2u h\u1ecfi hai m\u00f3c nh\u01b0 v\u1eady, s\u1ebd kh\u00f4ng c\u00f3 th\u1ec3 nh\u1ea3 ra, c\u0169ng kh\u00f4ng c\u00f3 th\u1ec3 nu\u1ed1t v\u00e0o.<\/p>\n
— Th\u01b0a v\u00e2ng, T\u00f4n gi\u1ea3.<\/p>\n
V\u01b0\u01a1ng t\u1eed Abhaya v\u00e2ng \u0111\u00e1p Nigantha Nataputta, t\u1eeb ch\u1ed7 ng\u1ed3i \u0111\u1ee9ng d\u1eady, \u0111\u1ea3nh l\u1ec5 Nigantha Nataputta, th\u00e2n b\u00ean h\u1eefu h\u01b0\u1edbng v\u1ec1 \u00f4ng r\u1ed3i \u0111i \u0111\u1ebfn Th\u1ebf T\u00f4n. Sau khi \u0111\u1ebfn, li\u1ec1n \u0111\u1ea3nh l\u1ec5 Th\u1ebf T\u00f4n v\u00e0 ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean. V\u01b0\u01a1ng t\u1eed Abhaya \u0111ang ng\u1ed3i m\u1ed9t b\u00ean, nh\u00ecn m\u1eb7t tr\u1eddi r\u1ed3i suy ngh\u0129: “H\u00f4m nay, kh\u00f4ng ph\u1ea3i th\u1eddi \u0111\u1ec3 lu\u1eadn chi\u1ebfn v\u1edbi Sa-m\u00f4n Gotama. Ng\u00e0y mai, ta s\u1ebd lu\u1eadn chi\u1ebfn v\u1edbi Sa-m\u00f4n Gotama t\u1ea1i nh\u00e0 c\u1ee7a ta,” li\u1ec1n b\u1ea1ch Th\u1ebf T\u00f4n:<\/p>\n
— B\u1ea1ch Th\u1ebf T\u00f4n, ng\u00e0y mai mong Th\u1ebf T\u00f4n nh\u1eadn l\u1eddi d\u00f9ng c\u01a1m, c\u00f9ng ba T\u1ef7-kheo kh\u00e1c v\u1edbi Ng\u00e0i l\u00e0 ng\u01b0\u1eddi th\u1ee9 t\u01b0.<\/p>\n
Th\u1ebf T\u00f4n im l\u1eb7ng nh\u1eadn l\u1eddi. R\u1ed3i V\u01b0\u01a1ng t\u1eed Abhaya, sau khi bi\u1ebft Th\u1ebf T\u00f4n \u0111\u00e3 nh\u1eadn l\u1eddi, li\u1ec1n t\u1eeb ch\u1ed7 ng\u1ed3i \u0111\u1ee9ng d\u1eady, \u0111\u1ea3nh l\u1ec5 Th\u1ebf T\u00f4n, th\u00e2n b\u00ean h\u1eefu h\u01b0\u1edbng v\u1ec1 Ng\u00e0i r\u1ed3i ra \u0111i.<\/p>\n
Th\u1ebf T\u00f4n, sau khi \u0111\u00eam \u1ea5y \u0111\u00e3 m\u00e3n, v\u00e0o bu\u1ed5i s\u00e1ng \u0111\u1eafp y, c\u1ea7m theo y b\u00e1t, \u0111i \u0111\u1ebfn ch\u1ed7 c\u1ee7a V\u01b0\u01a1ng t\u1eed Abhaya, sau khi \u0111\u1ebfn li\u1ec1n ng\u1ed3i tr\u00ean ch\u1ed7 \u0111\u00e3 so\u1ea1n s\u1eb5n. R\u1ed3i V\u01b0\u01a1ng t\u1eed Abhaya t\u1ef1 tay m\u1eddi m\u1ecdc, l\u00e0m cho Th\u1ebf T\u00f4n th\u1ecfa m\u00e3n v\u1edbi nh\u1eefng m\u00f3n \u0103n th\u01b0\u1ee3ng v\u1ecb, lo\u1ea1i c\u1ee9ng v\u00e0 lo\u1ea1i m\u1ec1m. V\u01b0\u01a1ng t\u1eed Abhaya ch\u1edd cho Th\u1ebf T\u00f4n sau khi \u0111\u00e3 d\u00f9ng xong, tay \u0111\u00e3 r\u1eddi kh\u1ecfi b\u00e1t, li\u1ec1n l\u1ea5y m\u1ed9t gh\u1ebf th\u1ea5p kh\u00e1c r\u1ed3i ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean. Sau khi ng\u1ed3i m\u1ed9t b\u00ean, V\u01b0\u01a1ng t\u1eed Abhaya b\u1ea1ch Th\u1ebf T\u00f4n:<\/p>\n
— B\u1ea1ch Th\u1ebf T\u00f4n, Nh\u01b0 Lai c\u00f3 th\u1ec3 n\u00f3i nh\u1eefng l\u1eddi, do nh\u1eefng l\u1eddi \u1ea5y ng\u01b0\u1eddi kh\u00e1c kh\u00f4ng \u01b0a, kh\u00f4ng th\u00edch ch\u0103ng?<\/p>\n
— N\u00e0y V\u01b0\u01a1ng t\u1eed, ph\u1ea3i ch\u0103ng \u1edf \u0111\u00e2y, (c\u00e2u h\u1ecfi) c\u00f3 d\u1ee5ng \u00fd m\u1ed9t chi\u1ec1u?<\/p>\n
— B\u1ea1ch Th\u1ebf T\u00f4n, c\u00e1c v\u1ecb Nigantha \u0111\u00e3 b\u1ecb b\u1ea1i \u1edf \u0111\u00e2y r\u1ed3i.<\/p>\n
— N\u00e0y V\u01b0\u01a1ng t\u1eed, v\u00ec sao V\u01b0\u01a1ng t\u1eed l\u1ea1i n\u00f3i nh\u01b0 v\u1ea7y: “B\u1ea1ch Th\u1ebf T\u00f4n, c\u00e1c v\u1ecb Nigantha \u0111\u00e3 b\u1ecb b\u1ea1i \u1edf \u0111\u00e2y r\u1ed3i”?<\/p>\n
— B\u1ea1ch Th\u1ebf T\u00f4n, \u1edf \u0111\u00e2y, con \u0111i \u0111\u1ebfn Nigantha Nataputta, sau khi \u0111\u1ebfn con \u0111\u1ea3nh l\u1ec5 Nigantha Nataputta r\u1ed3i ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean. B\u1ea1ch Th\u1ebf T\u00f4n, Nigantha Nataputta n\u00f3i v\u1edbi con \u0111ang ng\u1ed3i m\u1ed9t b\u00ean: “N\u00e0y V\u01b0\u01a1ng t\u1eed, V\u01b0\u01a1ng t\u1eed h\u00e3y \u0111i \u0111\u1ebfn lu\u1eadn chi\u1ebfn v\u1edbi Sa-m\u00f4n Gotama, v\u00e0 nh\u1edd v\u1eady ti\u1ebfng \u0111\u1ed3n t\u1ed1t \u0111\u1eb9p sau \u0111\u00e2y \u0111\u01b0\u1ee3c truy\u1ec1n \u0111i cho V\u01b0\u01a1ng t\u1eed: “Sa-m\u00f4n Gotama c\u00f3 th\u1ea7n l\u1ef1c nh\u01b0 v\u1eady, c\u00f3 uy l\u1ef1c nh\u01b0 v\u1eady, \u0111\u00e3 b\u1ecb V\u01b0\u01a1ng t\u1eed Abhaya lu\u1eadn chi\u1ebfn”. B\u1ea1ch Th\u1ebf T\u00f4n, khi \u0111\u01b0\u1ee3c n\u00f3i v\u1eady, con th\u01b0a v\u1edbi Nigantha Nataputta: “Th\u01b0a T\u00f4n gi\u1ea3, nh\u01b0ng l\u00e0m th\u1ebf n\u00e0o, t\u00f4i c\u00f3 th\u1ec3 lu\u1eadn chi\u1ebfn v\u1edbi Sa-m\u00f4n Gotama, m\u1ed9t v\u1ecb c\u00f3 th\u1ea7n l\u1ef1c nh\u01b0 v\u1eady, c\u00f3 uy l\u1ef1c nh\u01b0 v\u1eady?” -“N\u00e0y V\u01b0\u01a1ng t\u1eed, h\u00e3y \u0111i \u0111\u1ebfn Sa-m\u00f4n Gotama, sau khi \u0111\u1ebfn h\u00e3y n\u00f3i v\u1edbi Sa-m\u00f4n Gotama nh\u01b0 sau: “B\u1ea1ch Th\u1ebf T\u00f4n, Nh\u01b0 Lai c\u00f3 th\u1ec3 n\u00f3i l\u1eddi n\u00f3i, do l\u1eddi n\u00f3i \u1ea5y, nh\u1eefng ng\u01b0\u1eddi kh\u00e1c kh\u00f4ng \u01b0a, kh\u00f4ng th\u00edch ch\u0103ng?” N\u1ebfu Sa-m\u00f4n Gotama \u0111\u01b0\u1ee3c V\u01b0\u01a1ng t\u1eed h\u1ecfi nh\u01b0 v\u1eady v\u00e0 tr\u1ea3 l\u1eddi nh\u01b0 sau: “N\u00e0y V\u01b0\u01a1ng t\u1eed, Nh\u01b0 Lai c\u00f3 th\u1ec3 n\u00f3i l\u1eddi n\u00f3i, do l\u1eddi n\u00f3i \u1ea5y, nh\u1eefng ng\u01b0\u1eddi kh\u00e1c kh\u00f4ng \u01b0a, kh\u00f4ng th\u00edch”, th\u1eddi V\u01b0\u01a1ng t\u1eed h\u00e3y n\u00f3i v\u1edbi Sa-m\u00f4n Gotama: “B\u1ea1ch Th\u1ebf T\u00f4n, n\u1ebfu x\u1eed s\u1ef1 nh\u01b0 v\u1eady, th\u1eddi c\u00f3 g\u00ec sai kh\u00e1c gi\u1eefa k\u1ebb ph\u00e0m phu v\u1edbi Ng\u00e0i? K\u1ebb ph\u00e0m phu c\u00f3 th\u1ec3 n\u00f3i l\u1eddi n\u00f3i, do l\u1eddi n\u00f3i \u1ea5y, nh\u1eefng ng\u01b0\u1eddi kh\u00e1c kh\u00f4ng \u01b0a, kh\u00f4ng th\u00edch”. C\u00f2n n\u1ebfu Sa-m\u00f4n Gotama \u0111\u01b0\u1ee3c V\u01b0\u01a1ng t\u1eed h\u1ecfi nh\u01b0 v\u1eady v\u00e0 tr\u1ea3 l\u1eddi nh\u01b0 sau: “N\u00e0y V\u01b0\u01a1ng t\u1eed, Nh\u01b0 Lai kh\u00f4ng c\u00f3 th\u1ec3 n\u00f3i l\u1eddi n\u00f3i, do l\u1eddi n\u00f3i \u1ea5y nh\u1eefng ng\u01b0\u1eddi kh\u00e1c kh\u00f4ng \u01b0a, kh\u00f4ng th\u00edch”, th\u1eddi V\u01b0\u01a1ng t\u1eed h\u00e3y n\u00f3i v\u1edbi Sa-m\u00f4n Gotama: “B\u1ea1ch Th\u1ebf T\u00f4n, n\u1ebfu x\u1eed s\u1ef1 nh\u01b0 v\u1eady, th\u1eddi v\u00ec sao Devadatta \u0111\u01b0\u1ee3c Ng\u00e0i tr\u1ea3 l\u1eddi nh\u01b0 sau: Devadatta ph\u1ea3i \u0111\u1ecda v\u00e0o \u0111\u1ecda x\u1ee9, Devadatta ph\u1ea3i \u0111\u1ecda v\u00e0o \u0111\u1ecba ng\u1ee5c, Devadatta ph\u1ea3i \u0111\u1ecda trong m\u1ed9t ki\u1ebfp, Devadatta kh\u00f4ng th\u1ec3 n\u00e0o c\u1ee9u ch\u1eefa \u0111\u01b0\u1ee3c? V\u00e0 v\u00ec Ng\u00e0i n\u00f3i nh\u1eefng l\u1eddi nh\u01b0 v\u1eady, Devadatta ph\u1eabn n\u1ed9, kh\u00f4ng hoan h\u1ef7”. N\u00e0y V\u01b0\u01a1ng t\u1eed, Sa-m\u00f4n Gotama, khi b\u1ecb V\u01b0\u01a1ng t\u1eed h\u1ecfi c\u00e2u h\u1ecfi hai m\u00f3c nh\u01b0 v\u1eady, s\u1ebd kh\u00f4ng th\u1ec3 nh\u1ea3 ra, c\u0169ng kh\u00f4ng th\u1ec3 nu\u1ed1t v\u00e0o. V\u00ed nh\u01b0 m\u1ed9t m\u00f3c s\u1eaft b\u1ecb m\u1eafc v\u00e0o c\u1ed5 h\u1ecdng c\u1ee7a m\u1ed9t ng\u01b0\u1eddi n\u00e0o, ng\u01b0\u1eddi \u1ea5y kh\u00f4ng c\u00f3 th\u1ec3 nh\u1ea3 ra, c\u0169ng kh\u00f4ng c\u00f3 th\u1ec3 nu\u1ed1t v\u00e0o \u0111\u01b0\u1ee3c. C\u0169ng v\u1eady, n\u00e0y V\u01b0\u01a1ng t\u1eed, Sa-m\u00f4n Gotama, khi b\u1ecb V\u01b0\u01a1ng t\u1eed h\u1ecfi c\u00e2u h\u1ecfi hai m\u00f3c nh\u01b0 v\u1eady, s\u1ebd kh\u00f4ng c\u00f3 th\u1ec3 nh\u1ea3 ra, c\u0169ng kh\u00f4ng c\u00f3 th\u1ec3 nu\u1ed1t v\u00e0o”.<\/p>\n
L\u00fac b\u1ea5y gi\u1edd, c\u00f3 \u0111\u1ee9a con n\u00edt ng\u00e2y th\u01a1 n\u1eb1m gi\u1eefa tr\u00ean \u0111\u1ea7u g\u1ed1i c\u1ee7a V\u01b0\u01a1ng t\u1eed Abhaya. R\u1ed3i Th\u1ebf T\u00f4n n\u00f3i v\u1edbi V\u01b0\u01a1ng t\u1eed Abhaya:<\/p>\n
— N\u00e0y V\u01b0\u01a1ng t\u1eed, V\u01b0\u01a1ng t\u1eed ngh\u0129 th\u1ebf n\u00e0o? N\u1ebfu \u0111\u1ee9a con n\u00edt n\u00e0y, do s\u1ef1 v\u00f4 \u00fd c\u1ee7a V\u01b0\u01a1ng t\u1eed, hay do s\u1ef1 v\u00f4 \u00fd c\u1ee7a ng\u01b0\u1eddi v\u00fa h\u1ea7u, th\u1ecdc m\u1ed9t c\u00e1i que hay nu\u1ed1t m\u1ed9t h\u00f2n \u0111\u00e1 v\u00e0o trong mi\u1ec7ng, v\u1eady V\u01b0\u01a1ng t\u1eed ph\u1ea3i l\u00e0m g\u00ec?<\/p>\n
— B\u1ea1ch Th\u1ebf T\u00f4n, con ph\u1ea3i m\u00f3c cho ra. B\u1ea1ch Th\u1ebf T\u00f4n, n\u1ebfu con kh\u00f4ng th\u1ec3 m\u00f3c ra l\u1eadp t\u1ee9c, th\u1eddi v\u1edbi tay tr\u00e1i con n\u1eafm \u0111\u1ea7u n\u00f3 l\u1ea1i, v\u1edbi tay m\u1eb7t l\u1ea5y ng\u00f3n tay l\u00e0m nh\u01b0 c\u00e1i m\u00f3c, con s\u1ebd m\u00f3c cho v\u1eadt \u1ea5y ra, d\u1ea7u c\u00f3 ph\u1ea3i ch\u1ea3y m\u00e1u. V\u00ec sao v\u1eady? B\u1ea1ch Th\u1ebf T\u00f4n, v\u00ec con c\u00f3 l\u00f2ng th\u01b0\u01a1ng t\u01b0\u1edfng \u0111\u1ee9a tr\u1ebb.<\/p>\n
— C\u0169ng v\u1eady, n\u00e0y V\u01b0\u01a1ng t\u1eed, l\u1eddi n\u00f3i n\u00e0o Nh\u01b0 Lai bi\u1ebft kh\u00f4ng nh\u01b0 th\u1eadt, kh\u00f4ng nh\u01b0 ch\u00e2n, kh\u00f4ng t\u01b0\u01a1ng \u1ee9ng v\u1edbi m\u1ee5c \u0111\u00edch, v\u00e0 l\u1eddi n\u00f3i \u1ea5y khi\u1ebfn nh\u1eefng ng\u01b0\u1eddi kh\u00e1c kh\u00f4ng \u01b0a, kh\u00f4ng th\u00edch, th\u1eddi Nh\u01b0 Lai kh\u00f4ng n\u00f3i l\u1eddi n\u00f3i \u1ea5y. L\u1eddi n\u00f3i n\u00e0o Nh\u01b0 Lai bi\u1ebft l\u00e0 nh\u01b0 th\u1eadt, nh\u01b0 ch\u00e2n, kh\u00f4ng t\u01b0\u01a1ng \u1ee9ng v\u1edbi m\u1ee5c \u0111\u00edch, v\u00e0 l\u1eddi n\u00f3i \u1ea5y khi\u1ebfn nh\u1eefng ng\u01b0\u1eddi kh\u00e1c kh\u00f4ng \u01b0a, kh\u00f4ng th\u00edch, th\u1eddi Nh\u01b0 Lai kh\u00f4ng n\u00f3i l\u1eddi n\u00f3i \u1ea5y. V\u00e0 l\u1eddi n\u00f3i n\u00e0o Nh\u01b0 Lai bi\u1ebft l\u00e0 nh\u01b0 th\u1eadt, nh\u01b0 ch\u00e2n, t\u01b0\u01a1ng \u1ee9ng v\u1edbi m\u1ee5c \u0111\u00edch, v\u00e0 l\u1eddi n\u00f3i \u1ea5y khi\u1ebfn nh\u1eefng ng\u01b0\u1eddi kh\u00e1c kh\u00f4ng \u01b0a, kh\u00f4ng th\u00edch, Nh\u01b0 Lai \u1edf \u0111\u00e2y bi\u1ebft th\u1eddi gi\u1ea3i th\u00edch l\u1eddi n\u00f3i \u1ea5y. L\u1eddi n\u00f3i n\u00e0o Nh\u01b0 Lai bi\u1ebft l\u00e0 kh\u00f4ng nh\u01b0 th\u1eadt, kh\u00f4ng nh\u01b0 ch\u00e2n, kh\u00f4ng t\u01b0\u01a1ng \u1ee9ng v\u1edbi m\u1ee5c \u0111\u00edch, v\u00e0 l\u1eddi n\u00f3i \u1ea5y khi\u1ebfn nh\u1eefng ng\u01b0\u1eddi kh\u00e1c \u01b0a th\u00edch, Nh\u01b0 L\u1ea1i kh\u00f4ng n\u00f3i l\u1eddi n\u00f3i \u1ea5y. L\u1eddi n\u00f3i n\u00e0o Nh\u01b0 Lai bi\u1ebft l\u00e0 nh\u01b0 th\u1eadt, nh\u01b0 ch\u00e2n, kh\u00f4ng t\u01b0\u01a1ng \u1ee9ng v\u1edbi m\u1ee5c \u0111\u00edch, v\u00e0 l\u1eddi n\u00f3i \u1ea5y khi\u1ebfn nh\u1eefng ng\u01b0\u1eddi kh\u00e1c \u01b0a v\u00e0 th\u00edch, Nh\u01b0 Lai kh\u00f4ng n\u00f3i l\u1eddi n\u00f3i \u1ea5y. V\u00e0 l\u1eddi n\u00f3i n\u00e0o Nh\u01b0 Lai bi\u1ebft l\u00e0 nh\u01b0 th\u1eadt, nh\u01b0 ch\u00e2n, t\u01b0\u01a1ng \u1ee9ng v\u1edbi m\u1ee5c \u0111\u00edch, v\u00e0 l\u1eddi n\u00f3i \u1ea5y khi\u1ebfn nh\u1eefng ng\u01b0\u1eddi kh\u00e1c \u01b0a v\u00e0 th\u00edch, \u1edf \u0111\u00e2y, Nh\u01b0 Lai bi\u1ebft th\u1eddi gi\u1ea3i th\u00edch l\u1eddi n\u00f3i \u1ea5y. V\u00ec sao v\u1eady? N\u00e0y V\u01b0\u01a1ng t\u1eed, Nh\u01b0 Lai c\u00f3 l\u00f2ng th\u01b0\u01a1ng t\u01b0\u1edfng \u0111\u1ed1i v\u1edbi c\u00e1c lo\u00e0i h\u1eefu t\u00ecnh.<\/p>\n
— B\u1ea1ch Th\u1ebf T\u00f4n, nh\u1eefng S\u00e1t-\u0111\u1ebf-l\u1ecb c\u00f3 tr\u00ed, nh\u1eefng B\u00e0-la-m\u00f4n c\u00f3 tr\u00ed, nh\u1eefng Gia ch\u1ee7 c\u00f3 tr\u00ed, nh\u1eefng Sa-m\u00f4n c\u00f3 tr\u00ed n\u00e0y, sau khi so\u1ea1n s\u1eb5n c\u00e2u h\u1ecfi, \u0111\u1ebfn Nh\u01b0 Lai v\u00e0 h\u1ecfi: “B\u1ea1ch Th\u1ebf T\u00f4n, kh\u00f4ng hi\u1ec3u Th\u1ebf T\u00f4n c\u00f3 suy ngh\u0129 tr\u01b0\u1edbc trong tr\u00ed nh\u01b0 sau: “N\u1ebfu c\u00f3 nh\u1eefng ai \u0111\u1ebfn Ta v\u00e0 h\u1ecfi nh\u01b0 v\u1eady, \u0111\u01b0\u1ee3c h\u1ecfi nh\u01b0 v\u1eady, Ta s\u1ebd tr\u1ea3 l\u1eddi nh\u01b0 v\u1eady”, hay Nh\u01b0 Lai tr\u1ea3 l\u1eddi ngay (t\u1ea1i ch\u1ed7)?”<\/p>\n
— N\u00e0y V\u01b0\u01a1ng t\u1eed, nay \u1edf \u0111\u00e2y Ta s\u1ebd h\u1ecfi V\u01b0\u01a1ng t\u1eed, n\u1ebfu V\u01b0\u01a1ng t\u1eed hoan h\u1ef7, h\u00e3y tr\u1ea3 l\u1eddi c\u00e2u h\u1ecfi \u1ea5y. N\u00e0y V\u01b0\u01a1ng t\u1eed, V\u01b0\u01a1ng t\u1eed ngh\u0129 nh\u01b0 th\u1ebf n\u00e0o? V\u01b0\u01a1ng t\u1eed c\u00f3 gi\u1ecfi v\u1ec1 c\u00e1c b\u1ed9 ph\u1eadn sai bi\u1ec7t m\u1ed9t c\u00e1i xe kh\u00f4ng?<\/p>\n
— Th\u01b0a v\u00e2ng, b\u1ea1ch Th\u1ebf T\u00f4n, con c\u00f3 gi\u1ecfi v\u1ec1 c\u00e1c b\u1ed9 ph\u1eadn sai bi\u1ec7t m\u1ed9t c\u00e1i xe.<\/p>\n
— N\u00e0y V\u01b0\u01a1ng t\u1eed, V\u01b0\u01a1ng t\u1eed ngh\u0129 th\u1ebf n\u00e0o? N\u1ebfu c\u00f3 nh\u1eefng ng\u01b0\u1eddi \u0111\u1ebfn V\u01b0\u01a1ng t\u1eed v\u00e0 h\u1ecfi nh\u01b0 sau: “B\u1ed9 ph\u1eadn n\u00e0y c\u1ee7a c\u00e1i xe t\u00ean g\u1ecdi l\u00e0 g\u00ec?”, kh\u00f4ng hi\u1ec3u V\u01b0\u01a1ng T\u1eed c\u00f3 suy ngh\u0129 tr\u01b0\u1edbc trong tr\u00ed nh\u01b0 sau: “N\u1ebfu c\u00f3 nh\u1eefng ai \u0111\u1ebfn ta, v\u00e0 h\u1ecfi ta nh\u01b0 v\u1eady, ta s\u1ebd tr\u1ea3 l\u1eddi cho h\u1ecd nh\u01b0 v\u1eady”, hay l\u00e0 V\u01b0\u01a1ng t\u1eed tr\u1ea3 l\u1eddi ngay (t\u1ea1i ch\u1ed7)?<\/p>\n
— B\u1ea1ch Th\u1ebf T\u00f4n, v\u00ec con l\u00e0 ng\u01b0\u1eddi \u0111\u00e1nh xe n\u1ed5i ti\u1ebfng, r\u1ea5t gi\u1ecfi v\u1ec1 c\u00e1c b\u1ed9 ph\u1eadn sai bi\u1ec7t trong m\u1ed9t c\u00e1i xe n\u00ean con s\u1ebd tr\u1ea3 l\u1eddi ngay (t\u1ea1i ch\u1ed7).<\/p>\n
— C\u0169ng v\u1eady, n\u00e0y V\u01b0\u01a1ng t\u1eed, nh\u1eefng S\u00e1t-\u0111\u1ebf-l\u1ef5 c\u00f3 tr\u00ed, nh\u1eefng B\u00e0-la-m\u00f4n c\u00f3 tr\u00ed, nh\u1eefng Gia ch\u1ee7 c\u00f3 tr\u00ed, nh\u1eefng Sa-m\u00f4n c\u00f3 tr\u00ed n\u00e0y, sau khi so\u1ea1n s\u1eb5n c\u00e2u h\u1ecfi, \u0111\u1ebfn Nh\u01b0 Lai v\u00e0 h\u1ecfi, Nh\u01b0 Lai s\u1ebd tr\u1ea3 l\u1eddi ngay (t\u1ea1i ch\u1ed7). V\u00ec sao v\u1eady? N\u00e0y V\u01b0\u01a1ng t\u1eed, ph\u00e1p gi\u1edbi (Dhammadhatu) \u0111\u00e3 \u0111\u01b0\u1ee3c Nh\u01b0 Lai kh\u00e9o bi\u1ebft. V\u00e0 v\u00ec Nh\u01b0 Lai kh\u00e9o bi\u1ebft ph\u00e1p gi\u1edbi n\u00ean Nh\u01b0 Lai tr\u1ea3 l\u1eddi ngay (t\u1ea1i ch\u1ed7).<\/p>\n
Khi \u0111\u01b0\u1ee3c n\u00f3i v\u1eady, V\u01b0\u01a1ng t\u1eed Abhaya b\u1ea1ch Th\u1ebf T\u00f4n:<\/p>\n
— Th\u1eadt vi di\u1ec7u thay, b\u1ea1ch Th\u1ebf T\u00f4n! Th\u1eadt vi di\u1ec7u thay, b\u1ea1ch Th\u1ebf T\u00f4n! B\u1ea1ch Th\u1ebf T\u00f4n, 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 ra nh\u1eefng g\u00ec b\u1ecb che k\u00edn, ch\u1ec9 \u0111\u01b0\u1eddng cho k\u1ebb \u0111i 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 tr\u00ecnh b\u00e0y. Nay con quy y Th\u1ebf T\u00f4n, quy y Ph\u00e1p v\u00e0 quy y ch\u00fang T\u1ef7-kheo T\u0103ng. Mong Th\u1ebf T\u00f4n nh\u1eadn con l\u00e0m c\u01b0 s\u0129, t\u1eeb nay cho \u0111\u1ebfn m\u1ea1ng chung, 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 Abhaya Sutta (Abhaya-raja-kumara Sutta)<\/strong><\/p>\n To Prince Abhaya (On Right Speech)<\/strong><\/p>\n Translation by Bhikkhu Thanissaro<\/em><\/p>\n For free distribution only, as a gift of Dhamma<\/em><\/p>\n Translator’s Introduction<\/strong><\/p>\n In this discourse, the Buddha shows the factors that go into deciding what is and is not worth saying. The main factors are three: whether or not a statement is true, whether or not it is beneficial, and whether or not it is pleasing to others. The Buddha himself would state only those things that are true and beneficial, and would have a sense of time for when pleasing and unpleasing things should be said. Notice that the possibility that a statement might be untrue yet beneficial is not even entertained.<\/p>\n This discourse also shows, in action, the Buddha’s teaching on the four categories of questions and how they should be answered. The prince asks him two questions, and in both cases he responds first with a counter-question, before going on to give an analytical answer to the first question and a categorical answer to the second. Each counter-question serves a double function: to give the prince a familiar reference point for understanding the answer about to come, and also to give him a chance to speak of his own intelligence and good motives. This provides him with the opportunity to save face after being stymied in his desire to best the Buddha in argument. The Commentary notes that the prince had placed his infant son on his lap as a cheap debater’s trick: if the Buddha had put him in an uncomfortable spot in the debate, the prince would have pinched his son, causing him to cry and thus effectively bringing the debate to a halt. The Buddha, however, uses the infant’s presence to remove any sense of a debate and also to make an effective point. Taking Nigantha Nataputta’s image of a dangerous object stuck in the throat, he applies it to the infant, and then goes on to make the point that, unlike the Niganthas — who were content to leave someone with a potentially lethal object in the throat — the Buddha’s desire is to remove such objects, out of sympathy and compassion. In this way, he brings the prince over to his side, converting a potential opponent into a disciple.<\/p>\n Thus this discourse is not only about right speech, but also shows right speech in action.<\/p>\n I have heard that on one occasion the Blessed One was staying near Rajagaha in the Bamboo Grove, the Squirrels’ Sanctuary.<\/p>\n Then Prince Abhaya went to Nigantha Nataputta and on arrival, having bowed down to him, sat to one side. As he was sitting there, Nigantha Nataputta said to him, “Come, now, prince. Refute the words of the contemplative Gotama, and this admirable report about you will spread afar: ‘The words of the contemplative Gotama — so mighty, so powerful — were refuted by Prince Abhaya!'”<\/p>\n “But how, venerable sir, will I refute the words of the contemplative Gotama — so mighty, so powerful?”<\/p>\n “Come now, prince. Go to the contemplative Gotama and on arrival say this: ‘Venerable sir, would the Tathagata say words that are unendearing and disagreeable to others?’ If the contemplative Gotama, thus asked, answers, ‘The Tathagata would say words that are unendearing and disagreeable to others,’ then you should say, ‘Then how is there any difference between you, venerable sir, and run-of-the-mill people? For even run-of-the-mill people say words that are unendearing and disagreeable to others.’ But if the contemplative Gotama, thus asked, answers, ‘The Tathagata would not say words that are unendearing and disagreeable to others,’ then you should say, ‘Then how, venerable sir, did you say of Devadatta that “Devadatta is headed for destitution, Devadatta is headed for hell, Devadatta will boil for an eon, Devadatta is incurable”? For Devadatta was upset and disgruntled at those words of yours.’ When the contemplative Gotama is asked this two-pronged question by you, he won’t be able to swallow it down or spit it up. Just as if a two-horned chestnut[1] were stuck in a man’s throat: he would not be able to swallow it down or spit it up. In the same way, when the contemplative Gotama is asked this two-pronged question by you, he won’t be able to swallow it down or spit it up.”<\/p>\n Responding, “As you say, venerable sir,” Prince Abhaya got up from his seat, bowed down to Nigantha Nataputta, circumambulated him, and then went to the Blessed One. On arrival, he bowed down to the Blessed One and sat to one side. As he was sitting there, he glanced up at the sun and thought, “Today is not the time to refute the Blessed One’s words. Tomorrow in my own home I will overturn the Blessed One’s words.” So he said to the Blessed One, “May the Blessed One, together with three others, acquiesce to my offer of tomorrow’s meal.”<\/p>\n The Blessed One acquiesced with silence.<\/p>\n Then Prince Abhaya, understanding the Blessed One’s acquiescence, got up from his seat, bowed down to the Blessed One, circumambulated him, and left.<\/p>\n Then, after the night had passed, the Blessed One early in the morning put on his robes and, carrying his bowl and outer robe, went to Prince Abhaya’s home. On arrival, he sat down on a seat made ready. Prince Abhaya, with his own hand, served and satisfied the Blessed One with fine staple and non-staple foods. Then, when the Blessed One had eaten and had removed his hand from his bowl, Prince Abhaya took a lower seat and sat down to one side. As he was sitting there he said to the Blessed One, “Venerable sir, would the Tathagata say words that are unendearing and disagreeable to others?”<\/p>\n “Prince, there is no categorical yes-or-no answer to that.”<\/p>\n “Then right here, venerable sir, the Niganthas are destroyed.”<\/p>\n “But prince, why do you say, ‘Then right here, venerable sir, the Niganthas are destroyed’?”<\/p>\n “Just yesterday, venerable sir, I went to Nigantha Nataputta and…he said to me…’Come now, prince. Go to the contemplative Gotama and on arrival say this: “Venerable sir, would the Tathagata say words that are unendearing and disagreeable to others?”…Just as if a two-horned chestnut were stuck in a man’s throat: he would not be able to swallow it down or spit it up. In the same way, when the contemplative Gotama is asked this two-pronged question by you, he won’t be able to swallow it down or spit it up.'”<\/p>\n Now at that time a baby boy was lying face-up on the prince’s lap. So the Blessed One said to the prince, “What do you think, prince: If this young boy, through your own negligence or that of the nurse, were to take a stick or a piece of gravel into its mouth, what would you do?”<\/p>\n “I would take it out, venerable sir. If I couldn’t get it out right away, then holding its head in my left hand and crooking a finger of my right, I would take it out, even if it meant drawing blood. Why is that? Because I have sympathy for the young boy.”<\/p>\n “In the same way, prince:<\/p>\n [1] In the case of words that the Tathagata knows to be unfactual, untrue, unbeneficial (or: not connected with the goal), unendearing and disagreeable to others, he does not say them.<\/p>\n [2] In the case of words that the Tathagata knows to be factual, true, unbeneficial, unendearing and disagreeable to others, he does not say them.<\/p>\n [3] In the case of words that the Tathagata knows to be factual, true, beneficial, but unendearing and disagreeable to others, he has a sense of the proper time for saying them.<\/p>\n [4] In the case of words that the Tathagata knows to be unfactual, untrue, unbeneficial, but endearing and agreeable to others, he does not say them.<\/p>\n [5] In the case of words that the Tathagata knows to be factual, true, unbeneficial, but endearing and agreeable to others, he does not say them.<\/p>\n [6] In the case of words that the Tathagata knows to be factual, true, beneficial, and endearing and agreeable to others, he has a sense of the proper time for saying them. Why is that? Because the Tathagata has sympathy for living beings.”<\/p>\n “Venerable sir, when wise nobles or priests, householders or contemplatives, having formulated questions, come to the Tathagata and ask him, does this line of reasoning appear to his awareness beforehand — ‘If those who approach me ask this, I — thus asked — will answer in this way’ — or does the Tathagata come up with the answer on the spot?”<\/p>\n “In that case, prince, I will ask you a counter-question. Answer as you see fit. What do you think: are you skilled in the parts of a chariot?”<\/p>\n “Yes, venerable sir. I am skilled in the parts of a chariot.”<\/p>\n “And what do you think: When people come and ask you, ‘What is the name of this part of the chariot?’ does this line of reasoning appear to your awareness beforehand — ‘If those who approach me ask this, I — thus asked — will answer in this way’ — or do you come up with the answer on the spot?”<\/p>\n “Venerable sir, I am renowned for being skilled in the parts of a chariot. All the parts of a chariot are well-known to me. I come up with the answer on the spot.”<\/p>\n “In the same way, prince, when wise nobles or priests, householders or contemplatives, having formulated questions, come to the Tathagata and ask him, he comes up with the answer on the spot. Why is that? Because the property of the Dhamma is thoroughly penetrated by the Tathagata. From his thorough penetration of the property of the Dhamma, he comes up with the answer on the spot.”<\/p>\n When this was said, Prince Abhaya said to the Blessed One: “Magnificent, venerable sir! Magnificent! Just as if he were to place upright what had been overturned, were to reveal what was hidden, were to show the way to one who was lost, or were to hold up a lamp in the dark so that those with eyes could see forms, in the same way the Blessed One has — through many lines of reasoning — made the Dhamma clear. I go to the Blessed One for refuge, to the Dhamma, and to the Sangha of monks. May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life.”<\/p>\n Note:<\/strong><\/p>\n 1. A two-horned chestnut is the nut of a tree (Trapa bicornis) growing in south and southeast Asia. Its shell looks like the head of a water buffalo, with two nasty, curved “horns” sticking out of either side.<\/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”] 58. Kinh V\u01b0\u01a1ng T\u1eed V\u00f4 \u00day (Abhayar\u00e0jakum\u00e0ra sutta) Nh\u01b0 v\u1ea7y t\u00f4i nghe. M\u1ed9t th\u1eddi Th\u1ebf T\u00f4n \u1edf t\u1ea1i Rajagaha (V\u01b0\u01a1ng X\u00e1), Veluvana (Tr\u00fac L\u00e2m), Kalandakanivapa (ch\u1ed7 nu\u00f4i c\u00e1c con s\u00f3c). R\u1ed3i V\u01b0\u01a1ng t\u1eed Abhaya (V\u00f4 \u00day) \u0111i \u0111\u1ebfn Nigantha Nataputta, sau khi \u0111\u1ebfn \u0111\u1ea3nh l\u1ec5 Nigantha Nataputta r\u1ed3i ng\u1ed3i xu\u1ed1ng m\u1ed9t […]<\/p>\n","protected":false},"author":2,"featured_media":171745,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[109],"tags":[111,113,97],"yoast_head":"\n
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