[vc_tta_tabs][vc_tta_section title=”Vi\u1ec7t Ng\u1eef” tab_id=”viet-ngu”]<\/p>\n
(Sunakkhatta sutta)<\/p>\n
Nh\u01b0 v\u1ea7y t\u00f4i nghe.<\/p>\n
M\u1ed9t th\u1eddi Th\u1ebf T\u00f4n tr\u00fa t\u1ea1i Vesali (T\u1ef3-x\u00e1-ly), \u1edf \u00d0\u1ea1i L\u00e2m, t\u1ea1i Tr\u00f9ng C\u00e1c gi\u1ea3ng \u0111\u01b0\u1eddng (Kutagarasala).<\/p>\n
L\u00fac b\u1ea5y gi\u1edd nhi\u1ec1u T\u1ef7-kheo, tr\u01b0\u1edbc m\u1eb7t Th\u1ebf T\u00f4n tuy\u00ean b\u1ed1 \u0111\u00e3 ch\u1ee9ng tr\u00ed gi\u00e1c: “Ch\u00fang t\u00f4i bi\u1ebft r\u1eb1ng sanh \u0111\u00e3 t\u1eadn, Ph\u1ea1m h\u1ea1nh \u0111\u00e3 th\u00e0nh, nh\u1eefng \u0111i\u1ec1u n\u00ean l\u00e0m \u0111\u00e3 l\u00e0m, kh\u00f4ng c\u00f2n tr\u1edf l\u1ea1i tr\u1ea1ng th\u00e1i n\u00e0y n\u1eefa”.<\/p>\n
Sunakkhatta Licchaviputta (Thi\u1ec7n Tinh Ly-xa T\u1eed) \u0111\u01b0\u1ee3c nghe: “Nhi\u1ec1u T\u1ef7-kheo, tr\u01b0\u1edbc m\u1eb7t Th\u1ebf T\u00f4n tuy\u00ean b\u1ed1 \u0111\u00e3 ch\u1ee9ng tr\u00ed gi\u00e1c: ‘Ch\u00fang t\u00f4i bi\u1ebft r\u1eb1ng sanh \u0111\u00e3 t\u1eadn, Ph\u1ea1m h\u1ea1nh \u0111\u00e3 th\u00e0nh, nh\u1eefng \u0111i\u1ec1u n\u00ean l\u00e0m \u0111\u00e3 l\u00e0m, kh\u00f4ng c\u00f2n tr\u1edf l\u1ea1i tr\u1ea1ng th\u00e1i n\u00e0y n\u1eefa'”. R\u1ed3i Sunakkhatta Licchaviputta \u0111i \u0111\u1ebfn ch\u1ed7 Th\u1ebf T\u00f4n, sau khi \u0111\u1ebfn, \u0111\u1ea3nh l\u1ec5 Th\u1ebf T\u00f4n r\u1ed3i ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean. Ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean, Sunakkhatta Licchaviputta b\u1ea1ch Th\u1ebf T\u00f4n:<\/p>\n
— B\u1ea1ch Th\u1ebf T\u00f4n, con c\u00f3 \u0111\u01b0\u1ee3c nghe nh\u01b0 sau: “Nhi\u1ec1u T\u1ef7-kheo, tr\u01b0\u1edbc m\u1eb7t Th\u1ebf T\u00f4n tuy\u00ean b\u1ed1 \u0111\u00e3 ch\u1ee9ng tr\u00ed gi\u00e1c: ‘Ch\u00fang t\u00f4i bi\u1ebft r\u1eb1ng sanh \u0111\u00e3 t\u1eadn, Ph\u1ea1m h\u1ea1nh \u0111\u00e3 th\u00e0nh, nh\u1eefng \u0111i\u1ec1u n\u00ean l\u00e0m \u0111\u00e3 l\u00e0m, kh\u00f4ng c\u00f2n tr\u1edf l\u1ea1i tr\u1ea1ng th\u00e1i n\u00e0y n\u1eefa'”. B\u1ea1ch Th\u1ebf T\u00f4n, kh\u00f4ng bi\u1ebft c\u00e1c T\u1ef7-kheo \u1ea5y \u0111\u00e3 tuy\u00ean b\u1ed1 m\u1ed9t c\u00e1ch ch\u01a1n ch\u00e1nh ch\u1ee9ng tr\u00ed gi\u00e1c, hay \u1edf \u0111\u00e2y c\u00f3 m\u1ed9t s\u1ed1 T\u1ef7-kheo, v\u00ec t\u0103ng th\u01b0\u1ee3ng m\u1ea1n \u0111\u00e3 tuy\u00ean b\u1ed1 ch\u1ee9ng tr\u00ed gi\u00e1c?<\/p>\n
— N\u00e0y Sunakkhatta, nh\u1eefng v\u1ecb T\u1ef7-kheo tr\u01b0\u1edbc m\u1eb7t Ta \u0111\u00e3 tuy\u00ean b\u1ed1 ch\u1ee9ng tr\u00ed gi\u00e1c: “Ch\u00fang t\u00f4i bi\u1ebft r\u1eb1ng, sanh \u0111\u00e3 t\u1eadn, Ph\u1ea1m h\u1ea1nh \u0111\u00e3 th\u00e0nh, nh\u1eefng vi\u1ec7c n\u00ean l\u00e0m \u0111\u00e3 l\u00e0m, kh\u00f4ng c\u00f2n tr\u1edf l\u1ea1i tr\u1ea1ng th\u00e1i n\u00e0y n\u1eefa”. \u1ede \u0111\u00e2y, c\u00f3 m\u1ed9t s\u1ed1 T\u1ef7-kheo \u0111\u00e3 ch\u01a1n ch\u00e1nh tuy\u00ean b\u1ed1 ch\u1ee9ng tr\u00ed gi\u00e1c; nh\u01b0ng \u1edf \u0111\u00e2y, c\u0169ng c\u00f3 m\u1ed9t s\u1ed1 T\u1ef7-kheo ch\u00ednh v\u00ec t\u0103ng th\u01b0\u1ee3ng m\u1ea1n, \u0111\u00e3 tuy\u00ean b\u1ed1 ch\u1ee9ng tr\u00ed gi\u00e1c. \u1ede \u0111\u00e2y, n\u00e0y Sunakkhatta, nh\u1eefng v\u1ecb T\u1ef7-kheo n\u00e0o \u0111\u00e3 ch\u01a1n ch\u00e1nh tuy\u00ean b\u1ed1 ch\u1ee9ng tr\u00ed gi\u00e1c, th\u1eddi \u0111\u1ed1i v\u1edbi c\u00e1c v\u1ecb \u1ea5y, th\u1eadt l\u00e0 \u0111\u00fang nh\u01b0 v\u1eady. Nh\u01b0ng \u0111\u1ed1i v\u1edbi c\u00e1c v\u1ecb T\u1ef7-kheo n\u00e0o, v\u00ec t\u0103ng th\u01b0\u1ee3ng m\u1ea1n \u0111\u00e3 tuy\u00ean b\u1ed1 ch\u1ee9ng tri gi\u00e1c, \u1edf \u0111\u00e2y, n\u00e0y Sunakkhatta, Nh\u01b0 Lai ngh\u0129 nh\u01b0 sau: “Ta h\u00e3y thuy\u1ebft ph\u00e1p cho nh\u1eefng v\u1ecb \u1ea5y”. V\u00e0 nh\u01b0 v\u1eady, \u1edf \u0111\u00e2y, n\u00e0y Sunakkhatta, Nh\u01b0 Lai suy ngh\u0129: “Ta h\u00e3y thuy\u1ebft ph\u00e1p cho nh\u1eefng v\u1ecb \u1ea5y”. Nh\u01b0ng \u1edf \u0111\u00e2y, n\u1ebfu c\u00f3 m\u1ed9t s\u1ed1 ng\u01b0\u1eddi ngu si, b\u00e0y \u0111\u1eb7t c\u00e2u h\u1ecfi, \u0111\u1ebfn h\u1ecfi Nh\u01b0 Lai; \u1edf \u0111\u00e2y, n\u00e0y Sunakkhatta, Nh\u01b0 Lai suy ngh\u0129 nh\u01b0 sau: “Ta h\u00e3y thuy\u1ebft ph\u00e1p cho nh\u1eefng ng\u01b0\u1eddi \u1ea5y”. Nh\u01b0 Lai suy ngh\u0129 nh\u01b0 v\u1eady, kh\u00f4ng c\u00f3 l\u00e0m kh\u00e1c.<\/p>\n
— Nay \u0111\u00e3 \u0111\u00fang th\u1eddi \u0111\u1ec3 thuy\u1ebft ph\u00e1p, b\u1ea1ch Th\u1ebf T\u00f4n! Nay \u0111\u00e3 \u0111\u00fang th\u1eddi \u0111\u1ec3 thuy\u1ebft ph\u00e1p, b\u1ea1ch Thi\u1ec7n Th\u1ec7! Th\u1ebf T\u00f4n thuy\u1ebft ph\u00e1p nh\u01b0 th\u1ebf n\u00e0o, sau khi nghe Th\u1ebf T\u00f4n xong, c\u00e1c T\u1ef7-kheo s\u1ebd th\u1ecd tr\u00ec.<\/p>\n
— V\u1eady n\u00e0y Sunakkhatta, h\u00e3y nghe v\u00e0 kh\u00e9o t\u00e1c \u00fd k\u1ef9, Ta s\u1ebd gi\u1ea3ng.<\/p>\n
— Th\u01b0a v\u00e2ng, b\u1ea1ch Th\u1ebf T\u00f4n.<\/p>\n
Sunakkhatta Licchaviputta v\u00e2ng \u0111\u00e1p Th\u1ebf T\u00f4n. Th\u1ebf T\u00f4n n\u00f3i nh\u01b0 sau:<\/p>\n
— N\u00e0y Sunakkhatta, c\u00f3 n\u0103m d\u1ee5c tr\u01b0\u1edfng d\u01b0\u1ee1ng n\u00e0y. Th\u1ebf n\u00e0o l\u00e0 n\u0103m? C\u00e1c s\u1eafc do m\u1eaft nh\u1eadn th\u1ee9c, kh\u1ea3 \u00e1i, kh\u1ea3 h\u1ef7, kh\u1ea3 l\u1ea1c, kh\u1ea3 \u00fd, li\u00ean h\u1ec7 \u0111\u1ebfn d\u1ee5c, h\u1ea5p d\u1eabn; c\u00e1c ti\u1ebfng do tai nh\u1eadn th\u1ee9c… ; c\u00e1c h\u01b0\u01a1ng do m\u0169i nh\u1eadn th\u1ee9c… ; c\u00e1c v\u1ecb do l\u01b0\u1ee1i nh\u1eadn th\u1ee9c… ; c\u00e1c x\u00fac do th\u00e2n c\u1ea3m x\u00fac kh\u1ea3 \u00e1i, kh\u1ea3 h\u1ef7, kh\u1ea3 l\u1ea1c, kh\u1ea3 \u00fd, li\u00ean h\u1ec7 \u0111\u1ebfn d\u1ee5c, h\u1ea5p d\u1eabn. N\u00e0y Sunakkhatta, nh\u1eefng ph\u00e1p n\u00e0y l\u00e0 n\u0103m d\u1ee5c tr\u01b0\u1edfng d\u01b0\u1ee1ng.<\/p>\n
Nh\u01b0ng n\u00e0y Sunakkhatta, s\u1ef1 t\u00ecnh n\u00e0y x\u1ea3y ra khi \u1edf \u0111\u00e2y c\u00f3 s\u1ed1 ng\u01b0\u1eddi thi\u00ean n\u1eb7ng v\u1ec1 v\u1eadt ch\u1ea5t th\u1ebf gian. \u00d0\u1ed1i v\u1edbi ng\u01b0\u1eddi thi\u00ean n\u1eb7ng v\u1ec1 v\u1eadt ch\u1ea5t th\u1ebf gian, n\u00e0y Sunakkhatta, c\u00e2u chuy\u1ec7n (th\u00edch h\u1ee3p v\u1edbi ng\u01b0\u1eddi \u1ea5y) ph\u1ea3i t\u00f9y thu\u1ed9c nh\u01b0 th\u1ebf n\u00e0o \u0111\u1ec3 ph\u00f9 h\u1ee3p v\u1edbi \u0111i\u1ec1u ng\u01b0\u1eddi \u1ea5y suy t\u1ea7m v\u00e0 suy t\u01b0, v\u00e0 ng\u01b0\u1eddi \u1ea5y ch\u1ec9 giao thi\u1ec7p v\u1edbi ng\u01b0\u1eddi n\u00e0o ng\u01b0\u1eddi \u1ea5y th\u00edch th\u00fa. Nh\u01b0ng n\u1ebfu c\u00e2u chuy\u1ec7n ch\u1ec9 n\u00f3i li\u00ean h\u1ec7 \u0111\u1ebfn b\u1ea5t \u0111\u1ed9ng, th\u1eddi ng\u01b0\u1eddi \u1ea5y kh\u00f4ng nghe, kh\u00f4ng l\u00f3ng tai, v\u00e0 t\u00e2m kh\u00f4ng an tr\u00fa v\u00e0o tr\u00ed gi\u00e1c. V\u00e0 ng\u01b0\u1eddi \u1ea5y kh\u00f4ng giao thi\u1ec7p v\u1edbi ng\u01b0\u1eddi m\u00e0 ng\u01b0\u1eddi \u1ea5y kh\u00f4ng th\u00edch th\u00fa.<\/p>\n
V\u00ed nh\u01b0, n\u00e0y Sunakkhatta, c\u00f3 ng\u01b0\u1eddi \u0111\u00e3 l\u00e2u kh\u00f4ng tr\u00fa \u1edf trong l\u00e0ng hay th\u1ecb tr\u1ea5n c\u1ee7a m\u00ecnh, v\u00e0 c\u00f3 th\u1ec3 th\u1ea5y m\u1ed9t ng\u01b0\u1eddi v\u1eeba m\u1edbi t\u1eeb l\u00e0ng \u1ea5y hay th\u1ecb tr\u1ea5n \u1ea5y l\u1ea1i. Ng\u01b0\u1eddi n\u00e0y s\u1ebd h\u1ecfi ng\u01b0\u1eddi \u1ea5y v\u1ec1 s\u1ef1 an ninh c\u1ee7a l\u00e0ng hay th\u1ecb tr\u1ea5n \u1ea5y, v\u1ec1 \u0111\u1ed3 \u0103n u\u1ed1ng sung t\u00fac v\u00e0 v\u1ec1 \u00edt b\u1ec7nh t\u1eadt, v\u00e0 ng\u01b0\u1eddi \u1ea5y s\u1ebd n\u00f3i cho ng\u01b0\u1eddi n\u00e0y bi\u1ebft v\u1ec1 s\u1ef1 an \u1ed5n c\u1ee7a l\u00e0ng hay th\u1ecb tr\u1ea5n \u1ea5y, v\u1ec1 \u0111\u1ed3 \u0103n u\u1ed1ng sung t\u00fac v\u00e0 v\u1ec1 \u00edt b\u1ec7nh t\u1eadt. N\u00e0y Sunakkhatta, \u00d4ng ngh\u0129 th\u1ebf n\u00e0o? C\u00f3 ph\u1ea3i ng\u01b0\u1eddi n\u00e0y s\u1ebd nghe ng\u01b0\u1eddi kia, l\u00f3ng tai, t\u00e2m an tr\u00fa v\u00e0o tr\u00ed gi\u00e1c v\u00e0 ng\u01b0\u1eddi n\u00e0y s\u1ebd giao thi\u1ec7p v\u1edbi ng\u01b0\u1eddi \u1ea5y m\u00e0 ng\u01b0\u1eddi n\u00e0y th\u00edch th\u00fa?<\/p>\n
— Th\u01b0a ph\u1ea3i v\u1eady, b\u1ea1ch Th\u1ebf T\u00f4n.<\/p>\n
— C\u0169ng v\u1eady, n\u00e0y Sunakkhatta, s\u1ef1 t\u00ecnh n\u00e0y x\u1ea3y ra khi \u1edf \u0111\u00e2y c\u00f3 s\u1ed1 ng\u01b0\u1eddi thi\u00ean n\u1eb7ng v\u1ec1 v\u1eadt ch\u1ea5t th\u1ebf gian. \u00d0\u1ed1i v\u1edbi ng\u01b0\u1eddi thi\u00ean n\u1eb7ng v\u1ec1 v\u1eadt ch\u1ea5t th\u1ebf gian, n\u00e0y Sunakkhatta, c\u00e2u chuy\u1ec7n th\u00edch h\u1ee3p v\u1edbi ng\u01b0\u1eddi \u1ea5y ph\u1ea3i t\u00f9y thu\u1ed9c nh\u01b0 th\u1ebf n\u00e0o \u0111\u1ec3 ph\u00f9 h\u1ee3p v\u1edbi \u0111i\u1ec1u ng\u01b0\u1eddi \u1ea5y suy t\u1ea7m v\u00e0 suy t\u01b0, v\u00e0 ng\u01b0\u1eddi \u1ea5y ch\u1ec9 giao thi\u1ec7p v\u1edbi ng\u01b0\u1eddi m\u00e0 ng\u01b0\u1eddi \u1ea5y th\u00edch th\u00fa. Nh\u01b0ng n\u1ebfu c\u00e2u chuy\u1ec7n ch\u1ec9 n\u00f3i li\u00ean h\u1ec7 \u0111\u1ebfn B\u1ea5t \u0111\u1ed9ng, th\u1eddi ng\u01b0\u1eddi \u1ea5y kh\u00f4ng nghe, kh\u00f4ng l\u00f3ng tai v\u00e0 t\u00e2m kh\u00f4ng an tr\u00fa v\u00e0o th\u01b0\u1ee3ng tr\u00ed, v\u00e0 ng\u01b0\u1eddi \u1ea5y kh\u00f4ng giao thi\u1ec7p v\u1edbi ng\u01b0\u1eddi m\u00e0 ng\u01b0\u1eddi \u1ea5y kh\u00f4ng th\u00edch th\u00fa. Ng\u01b0\u1eddi \u1ea5y c\u1ea7n \u0111\u01b0\u1ee3c hi\u1ec3u nh\u01b0 v\u1ea7y: “L\u00e0 h\u1ea1ng ng\u01b0\u1eddi thi\u00ean n\u1eb7ng v\u1ec1 v\u1eadt ch\u1ea5t th\u1ebf gian”.<\/p>\n
N\u00e0y Sunakkhatta, s\u1ef1 t\u00ecnh n\u00e0y x\u1ea3y ra, khi m\u1ed9t s\u1ed1 ng\u01b0\u1eddi thi\u00ean n\u1eb7ng v\u1ec1 B\u1ea5t \u0111\u1ed9ng. \u00d0\u1ed1i v\u1edbi ng\u01b0\u1eddi thi\u00ean n\u1eb7ng v\u1ec1 B\u1ea5t \u0111\u1ed9ng, n\u00e0y Sunakkhatta, c\u00e2u chuy\u1ec7n th\u00edch h\u1ee3p (v\u1edbi ng\u01b0\u1eddi \u1ea5y) ph\u1ea3i t\u00f9y thu\u1ed9c nh\u01b0 th\u1ebf n\u00e0o \u0111\u1ec3 ph\u00f9 h\u1ee3p v\u1edbi \u0111i\u1ec1u ng\u01b0\u1eddi \u1ea5y suy t\u1ea7m v\u00e0 suy t\u01b0, v\u00e0 ng\u01b0\u1eddi \u1ea5y ch\u1ec9 giao thi\u1ec7p v\u1edbi ng\u01b0\u1eddi m\u00e0 ng\u01b0\u1eddi \u1ea5y th\u00edch th\u00fa. Nh\u01b0ng n\u1ebfu c\u00e2u chuy\u1ec7n ch\u1ec9 n\u00f3i li\u00ean h\u1ec7 \u0111\u1ebfn v\u1eadt ch\u1ea5t th\u1ebf gian, th\u1eddi ng\u01b0\u1eddi \u1ea5y kh\u00f4ng nghe, kh\u00f4ng l\u00f3ng tai v\u00e0 t\u00e2m kh\u00f4ng an tr\u00fa v\u00e0o th\u01b0\u1ee3ng tr\u00ed, v\u00e0 ng\u01b0\u1eddi \u1ea5y kh\u00f4ng giao thi\u1ec7p v\u1edbi ng\u01b0\u1eddi m\u00e0 ng\u01b0\u1eddi \u1ea5y kh\u00f4ng th\u00edch th\u00fa.<\/p>\n
V\u00ed nh\u01b0, n\u00e0y Sunakkhatta, m\u1ed9t l\u00e1 v\u00e0ng kh\u00f4 \u0111\u00e3 r\u1eddi kh\u1ecfi c\u00e0nh, kh\u00f4ng c\u00f2n xanh tr\u1edf l\u1ea1i; c\u0169ng v\u1eady, n\u00e0y Sunakkhatta, \u0111\u1ed1i v\u1edbi h\u1ea1ng ng\u01b0\u1eddi thi\u00ean n\u1eb7ng v\u1ec1 B\u1ea5t \u0111\u1ed9ng, \u0111\u00e3 r\u1eddi kh\u1ecfi ki\u1ebft s\u1eed v\u1eadt ch\u1ea5t th\u1ebf gian. Ng\u01b0\u1eddi \u1ea5y c\u1ea7n \u0111\u01b0\u1ee3c hi\u1ec3u nh\u01b0 sau: “\u00d0\u00e2y l\u00e0 h\u1ea1ng ng\u01b0\u1eddi kh\u00f4ng li\u00ean h\u1ec7 v\u1edbi ki\u1ebft s\u1eed v\u1eadt ch\u1ea5t th\u1ebf gian, thi\u00ean n\u1eb7ng v\u1ec1 B\u1ea5t \u0111\u1ed9ng”.<\/p>\n
N\u00e0y Sunakkhatta, s\u1ef1 t\u00ecnh n\u00e0y x\u1ea3y ra. \u1ede \u0111\u00e2y, c\u00f3 m\u1ed9t s\u1ed1 ng\u01b0\u1eddi thi\u00ean n\u1eb7ng v\u1ec1 V\u00f4 s\u1edf h\u1eefu. \u00d0\u1ed1i v\u1edbi ng\u01b0\u1eddi thi\u00ean n\u1eb7ng v\u1ec1 V\u00f4 s\u1edf h\u1eefu, n\u00e0y Sunakkhatta, c\u00e2u chuy\u1ec7n th\u00edch h\u1ee3p v\u1edbi ng\u01b0\u1eddi \u1ea5y ph\u1ea3i t\u00f9y thu\u1ed9c nh\u01b0 th\u1ebf n\u00e0o \u0111\u1ec3 ph\u00f9 h\u1ee3p v\u1edbi \u0111i\u1ec1u ng\u01b0\u1eddi \u1ea5y suy t\u1ea7m v\u00e0 suy t\u01b0, v\u00e0 ng\u01b0\u1eddi \u1ea5y ch\u1ec9 giao thi\u1ec7p v\u1edbi ng\u01b0\u1eddi m\u00e0 ng\u01b0\u1eddi \u1ea5y th\u00edch th\u00fa. Nh\u01b0ng n\u1ebfu c\u00e2u chuy\u1ec7n ch\u1ec9 n\u00f3i li\u00ean h\u1ec7 \u0111\u1ebfn B\u1ea5t \u0111\u1ed9ng, th\u1eddi ng\u01b0\u1eddi \u1ea5y kh\u00f4ng nghe, kh\u00f4ng l\u00f3ng tai, v\u00e0 t\u00e2m kh\u00f4ng an tr\u00fa v\u00e0o tr\u00ed gi\u00e1c, v\u00e0 ng\u01b0\u1eddi \u1ea5y kh\u00f4ng giao thi\u1ec7p v\u1edbi ng\u01b0\u1eddi m\u00e0 ng\u01b0\u1eddi \u1ea5y kh\u00f4ng th\u00edch th\u00fa.<\/p>\n
V\u00ed nh\u01b0, n\u00e0y Sunakkhatta, m\u1ed9t h\u00f2n \u0111\u00e1 b\u1ecb v\u1ee1 l\u00e0m \u0111\u00f4i kh\u00f4ng th\u1ec3 n\u1ed1i li\u1ec1n l\u1ea1i \u0111\u01b0\u1ee3c; c\u0169ng v\u1eady, n\u00e0y Sunakkhatta, \u0111\u1ed1i v\u1edbi h\u1ea1ng ng\u01b0\u1eddi thi\u00ean n\u1eb7ng v\u1ec1 V\u00f4 s\u1edf h\u1eefu, \u0111\u00e3 b\u1ecb ch\u1eb7t \u0111\u1ee9t kh\u1ecfi ki\u1ebft s\u1eed B\u1ea5t \u0111\u1ed9ng, ng\u01b0\u1eddi \u1ea5y c\u1ea7n \u0111\u01b0\u1ee3c hi\u1ec3u nh\u01b0 sau: “\u00d0\u00e2y l\u00e0 h\u1ea1ng ng\u01b0\u1eddi kh\u00f4ng li\u00ean h\u1ec7 v\u1edbi ki\u1ebft s\u1eed B\u1ea5t \u0111\u1ed9ng, thi\u00ean n\u1eb7ng v\u1ec1 V\u00f4 s\u1edf h\u1eefu”.<\/p>\n
N\u00e0y Sunakkhatta, s\u1ef1 t\u00ecnh n\u00e0y x\u1ea3y ra. \u1ede \u0111\u00e2y, c\u00f3 m\u1ed9t s\u1ed1 ng\u01b0\u1eddi thi\u00ean n\u1eb7ng v\u1ec1 Phi t\u01b0\u1edfng phi phi t\u01b0\u1edfng x\u1ee9. \u00d0\u1ed1i v\u1edbi ng\u01b0\u1eddi thi\u00ean n\u1eb7ng v\u1ec1 Phi t\u01b0\u1edfng phi phi t\u01b0\u1edfng x\u1ee9, n\u00e0y Sunakkhatta, c\u00e2u chuy\u1ec7n th\u00edch h\u1ee3p v\u1edbi ng\u01b0\u1eddi \u1ea5y ph\u1ea3i t\u00f9y thu\u1ed9c nh\u01b0 th\u1ebf n\u00e0o \u0111\u1ec3 ph\u00f9 h\u1ee3p v\u1edbi \u0111i\u1ec1u ng\u01b0\u1eddi \u1ea5y suy t\u1ea7m v\u00e0 suy t\u01b0, v\u00e0 ng\u01b0\u1eddi \u1ea5y ch\u1ec9 giao thi\u1ec7p v\u1edbi ng\u01b0\u1eddi m\u00e0 ng\u01b0\u1eddi \u1ea5y th\u00edch th\u00fa. Nh\u01b0ng n\u1ebfu c\u00e2u chuy\u1ec7n ch\u1ec9 n\u00f3i li\u00ean h\u1ec7 \u0111\u1ebfn V\u00f4 s\u1edf h\u1eefu x\u1ee9, th\u1eddi ng\u01b0\u1eddi \u1ea5y kh\u00f4ng nghe, kh\u00f4ng l\u00f3ng tai, v\u00e0 t\u00e2m kh\u00f4ng an tr\u00fa v\u00e0o tr\u00ed gi\u00e1c, v\u00e0 ng\u01b0\u1eddi \u1ea5y kh\u00f4ng giao thi\u1ec7p v\u1edbi ng\u01b0\u1eddi m\u00e0 ng\u01b0\u1eddi \u1ea5y kh\u00f4ng th\u00edch th\u00fa.<\/p>\n
V\u00ed nh\u01b0, n\u00e0y Sunakkhatta, m\u1ed9t ng\u01b0\u1eddi \u0111\u00e3 \u0103n c\u00e1c m\u00f3n \u0103n m\u1ef9 v\u1ecb v\u00e0 \u0111\u00e3 qu\u0103ng b\u1ecf. N\u00e0y Sunakkhatta, \u00d4ng ngh\u0129 th\u1ebf n\u00e0o? Ng\u01b0\u1eddi \u1ea5y c\u00f3 \u01b0a \u0103n l\u1ea1i m\u00f3n \u0103n \u1ea5y kh\u00f4ng?<\/p>\n
— B\u1ea1ch Th\u1ebf T\u00f4n kh\u00f4ng. V\u00ec sao v\u1eady? V\u00ec r\u1eb1ng, b\u1ea1ch Th\u1ebf T\u00f4n, m\u00f3n \u0103n \u1ea5y \u0111\u01b0\u1ee3c xem l\u00e0 gh\u00ea t\u1edfm r\u1ed3i.<\/p>\n
— C\u0169ng v\u1eady, n\u00e0y Sunakkhatta, \u0111\u1ed1i v\u1edbi h\u1ea1ng ng\u01b0\u1eddi thi\u00ean n\u1eb7ng v\u1ec1 Phi t\u01b0\u1edfng phi phi t\u01b0\u1edfng x\u1ee9, \u0111\u00e3 \u0111\u1ec3 m\u1ed9t b\u00ean ki\u1ebft s\u1eed V\u00f4 s\u1edf h\u1eefu x\u1ee9. Ng\u01b0\u1eddi \u1ea5y c\u1ea7n \u0111\u01b0\u1ee3c hi\u1ec3u nh\u01b0 sau: “\u00d0\u00e2y l\u00e0 h\u1ea1ng ng\u01b0\u1eddi kh\u00f4ng li\u00ean h\u1ec7 v\u1edbi ki\u1ebft s\u1eed V\u00f4 s\u1edf h\u1eefu x\u1ee9, thi\u00ean n\u1eb7ng v\u1ec1 Phi t\u01b0\u1edfng phi phi t\u01b0\u1edfng x\u1ee9”.<\/p>\n
N\u00e0y Sunakkhatta s\u1ef1 t\u00ecnh n\u00e0y x\u1ea3y ra, khi \u1edf \u0111\u00e2y, c\u00f3 s\u1ed1 ng\u01b0\u1eddi thi\u00ean n\u1eb7ng v\u1ec1 ch\u00e1nh Ni\u1ebft-b\u00e0n. \u00d0\u1ed1i v\u1edbi h\u1ea1ng ng\u01b0\u1eddi thi\u00ean n\u1eb7ng v\u1ec1 ch\u00e1nh Ni\u1ebft-b\u00e0n, n\u00e0y Sunakkhatta, c\u00e2u chuy\u1ec7n th\u00edch h\u1ee3p v\u1edbi ng\u01b0\u1eddi \u1ea5y ph\u1ea3i t\u00f9y thu\u1ed9c nh\u01b0 th\u1ebf n\u00e0o \u0111\u1ec3 ph\u00f9 h\u1ee3p v\u1edbi \u0111i\u1ec1u ng\u01b0\u1eddi \u1ea5y suy t\u1ea7m v\u00e0 suy t\u01b0, v\u00e0 ng\u01b0\u1eddi \u1ea5y ch\u1ec9 giao thi\u1ec7p v\u1edbi ng\u01b0\u1eddi m\u00e0 ng\u01b0\u1eddi \u1ea5y th\u00edch th\u00fa. Nh\u01b0ng n\u1ebfu c\u00e2u chuy\u1ec7n ch\u1ec9 n\u00f3i li\u00ean h\u1ec7 \u0111\u1ebfn Phi t\u01b0\u1edfng phi phi t\u01b0\u1edfng x\u1ee9, th\u1eddi ng\u01b0\u1eddi \u1ea5y kh\u00f4ng nghe, kh\u00f4ng l\u00f3ng tai, v\u00e0 t\u00e2m kh\u00f4ng an tr\u00fa v\u00e0o tr\u00ed gi\u00e1c. V\u00e0 ng\u01b0\u1eddi \u1ea5y kh\u00f4ng giao thi\u1ec7p v\u1edbi ng\u01b0\u1eddi m\u00e0 ng\u01b0\u1eddi m\u00e0 \u1ea5y kh\u00f4ng th\u00edch.<\/p>\n
V\u00ed nh\u01b0, n\u00e0y Sunakkhatta, c\u00e2y tala ng\u1ecdn c\u00e2y \u0111\u00e3 b\u1ecb ch\u1eb7t \u0111\u1ee9t kh\u00f4ng th\u1ec3 l\u1edbn \u0111\u01b0\u1ee3c n\u1eefa; c\u0169ng v\u1eady, n\u00e0y Sunakkhatta, \u0111\u1ed1i v\u1edbi h\u1ea1ng ng\u01b0\u1eddi thi\u00ean n\u1eb7ng v\u1ec1 ch\u00e1nh Ni\u1ebft-b\u00e0n, \u0111\u00e3 c\u1eaft \u0111\u1ee9t ki\u1ebft s\u1eed Phi t\u01b0\u1edfng phi phi t\u01b0\u1edfng x\u1ee9, \u0111\u00e3 c\u1eaft \u0111\u1ee9t t\u1eeb r\u1ec5, l\u00e0m cho nh\u01b0 c\u00e2y tala kh\u00f4ng th\u1ec3 t\u00e1i sanh, kh\u00f4ng th\u1ec3 kh\u1edfi l\u00ean l\u1ea1i trong t\u01b0\u01a1ng lai. Ng\u01b0\u1eddi \u1ea5y c\u1ea7n ph\u1ea3i \u0111\u01b0\u1ee3c hi\u1ec3u nh\u01b0 sau: “\u00d0\u00e2y l\u00e0 h\u1ea1ng ng\u01b0\u1eddi kh\u00f4ng li\u00ean h\u1ec7 v\u1edbi ki\u1ebft s\u1eed Phi t\u01b0\u1edfng phi phi t\u01b0\u1edfng x\u1ee9, thi\u00ean n\u1eb7ng v\u1ec1 ch\u00e1nh Ni\u1ebft-b\u00e0n”.<\/p>\n
N\u00e0y Sunakkhatta, s\u1ef1 t\u00ecnh n\u00e0y x\u1ea3y ra, khi \u1edf \u0111\u00e2y, c\u00f3 m\u1ed9t s\u1ed1 ng\u01b0\u1eddi suy ngh\u0129 nh\u01b0 sau: “Tham \u00e1i \u0111\u01b0\u1ee3c v\u1ecb Sa-m\u00f4n g\u1ecdi l\u00e0 m\u0169i t\u00ean. Thu\u1ed1c \u0111\u1ed9c v\u00f4 minh l\u00e0m n\u00e3o h\u1ea1i con ng\u01b0\u1eddi v\u1edbi d\u1ee5c, tham, s\u00e2n. M\u0169i t\u00ean tham \u00e1i \u0111\u00e3 \u0111\u01b0\u1ee3c ta \u0111o\u1ea1n di\u1ec7t; thu\u1ed1c \u0111\u1ed9c v\u00f4 minh \u0111\u00e3 \u0111\u01b0\u1ee3c tr\u1eeb kh\u1eed; ta thi\u00ean n\u1eb7ng v\u1ec1 ch\u00e1nh Ni\u1ebft-b\u00e0n”. V\u1ecb \u1ea5y c\u00f3 th\u1ec3 t\u1ef1 h\u00e0o v\u1edbi m\u1ee5c \u0111\u00edch hi\u1ec7n t\u1ea1i. V\u1ecb \u1ea5y c\u00f3 th\u1ec3 truy c\u1ea7u nh\u1eefng g\u00ec kh\u00f4ng th\u00edch h\u1ee3p v\u1edbi khuynh h\u01b0\u1edbng ch\u00e1nh Ni\u1ebft-b\u00e0n, m\u1eaft v\u1ecb \u1ea5y c\u00f3 th\u1ec3 truy c\u1ea7u s\u1eafc kh\u00f4ng th\u00edch h\u1ee3p, tai c\u00f3 th\u1ec3 truy c\u1ea7u ti\u1ebfng kh\u00f4ng th\u00edch h\u1ee3p, m\u0169i c\u00f3 th\u1ec3 truy c\u1ea7u h\u01b0\u01a1ng kh\u00f4ng th\u00edch h\u1ee3p, l\u01b0\u1ee1i c\u00f3 th\u1ec3 truy c\u1ea7u v\u1ecb kh\u00f4ng th\u00edch h\u1ee3p, th\u00e2n c\u00f3 th\u1ec3 truy c\u1ea7u x\u00fac kh\u00f4ng th\u00edch h\u1ee3p, \u00fd c\u00f3 th\u1ec3 truy c\u1ea7u ph\u00e1p kh\u00f4ng th\u00edch h\u1ee3p. Khi m\u1eaft truy c\u1ea7u s\u1eafc kh\u00f4ng th\u00edch h\u1ee3p, tai truy c\u1ea7u ti\u1ebfng kh\u00f4ng th\u00edch h\u1ee3p, m\u0169i truy c\u1ea7u h\u01b0\u01a1ng kh\u00f4ng th\u00edch h\u1ee3p, l\u01b0\u1ee1i truy c\u1ea7u v\u1ecb kh\u00f4ng th\u00edch h\u1ee3p, th\u00e2n truy c\u1ea7u x\u00fac kh\u00f4ng th\u00edch h\u1ee3p, \u00fd truy c\u1ea7u ph\u00e1p kh\u00f4ng th\u00edch h\u1ee3p, th\u1eddi tham d\u1ee5c nhi\u1ec5u lo\u1ea1n t\u00e2m v\u1ecb \u1ea5y. V\u1ecb \u1ea5y do t\u00e2m b\u1ecb tham d\u1ee5c nhi\u1ec5u lo\u1ea1n \u0111i \u0111\u1ebfn ch\u1ebft hay \u0111i \u0111\u1ebfn kh\u1ed5 g\u1ea7n nh\u01b0 ch\u1ebft.<\/p>\n
V\u00ed nh\u01b0, n\u00e0y Sunakkhatta, m\u1ed9t ng\u01b0\u1eddi b\u1ecb m\u0169i t\u00ean b\u1eafn, t\u00ean \u1ea5y c\u00f3 t\u1ea9m thu\u1ed1c \u0111\u1ed9c r\u1ea5t d\u00e0y. B\u1ea1n b\u00e8 th\u00e2n h\u1eefu, b\u00e0 con huy\u1ebft th\u1ed1ng ng\u01b0\u1eddi \u1ea5y cho m\u1eddi m\u1ed9t y s\u0129 gi\u1ea3i ph\u1eabu. V\u1ecb y s\u0129 gi\u1ea3i ph\u1eabu \u1ea5y c\u00f3 th\u1ec3 c\u1eaft xung quanh mi\u1ec7ng v\u1ebft th\u01b0\u01a1ng v\u1edbi con dao; sau khi c\u1eaft xung quanh mi\u1ec7ng v\u1ebft th\u01b0\u01a1ng v\u1edbi con dao, v\u1ecb y s\u0129 gi\u1ea3i ph\u1eabu c\u00f3 th\u1ec3 d\u00f2 t\u00ecm m\u0169i t\u00ean v\u1edbi m\u1ed9t v\u1eadt d\u1ee5ng d\u00f2 t\u00ecm. Sau khi d\u00f2 t\u00ecm m\u0169i t\u00ean v\u1edbi m\u1ed9t v\u1eadt d\u1ee5ng d\u00f2 t\u00ecm, y s\u0129 c\u00f3 th\u1ec3 r\u00fat m\u0169i t\u00ean ra. Y s\u0129 c\u00f3 th\u1ec3 tr\u1eeb kh\u1eed h\u1ebft thu\u1ed1c \u0111\u1ed9c, c\u00f2n \u0111\u1ec3 l\u1ea1i m\u1ed9t \u00edt nh\u01b0ng ngh\u0129 kh\u00f4ng c\u00f3 thu\u1ed1c \u0111\u1ed9c n\u00e0o c\u00f2n l\u1ea1i, y s\u0129 n\u00f3i nh\u01b0 sau: “N\u00e0y Hi\u1ec1n gi\u1ea3, m\u0169i t\u00ean c\u1ee7a B\u1ea1n \u0111\u00e3 \u0111\u01b0\u1ee3c r\u00fat ra, thu\u1ed1c \u0111\u1ed9c \u0111\u00e3 \u0111\u01b0\u1ee3c tr\u1eeb kh\u1eed, kh\u00f4ng c\u00f2n d\u01b0 t\u00e0n, v\u00e0 kh\u00f4ng c\u00f2n g\u00ec nguy hi\u1ec3m n\u1eefa cho B\u1ea1n, nh\u01b0ng B\u1ea1n ph\u1ea3i ch\u1ec9 \u0103n c\u00e1c \u0111\u1ed3 \u0103n th\u00edch h\u1ee3p, v\u00e0 h\u00e3y g\u00ecn gi\u1eef, n\u1ebfu \u0103n \u0111\u1ed3 \u0103n kh\u00f4ng th\u00edch h\u1ee3p, v\u1ebft th\u01b0\u01a1ng c\u1ee7a B\u1ea1n s\u1ebd l\u00e0m m\u1ee7 l\u1ea1i, v\u00e0 th\u01b0\u1eddng th\u01b0\u1eddng ph\u1ea3i cho r\u1eeda v\u1ebft th\u01b0\u01a1ng, th\u01b0\u1eddng th\u01b0\u1eddng ph\u1ea3i x\u1ee9c thu\u1ed1c cho mi\u1ec7ng v\u1ebft th\u01b0\u01a1ng. Trong khi th\u01b0\u1eddng th\u01b0\u1eddng cho r\u1eeda v\u1ebft th\u01b0\u01a1ng, th\u01b0\u1eddng th\u01b0\u1eddng x\u1ee9c thu\u1ed1c cho mi\u1ec7ng v\u1ebft th\u01b0\u01a1ng, ch\u1edb c\u00f3 \u0111\u1ec3 m\u00e1u c\u0169 \u0111\u00f3ng kh\u00f4 tr\u00ean mi\u1ec7ng v\u1ebft th\u01b0\u01a1ng v\u00e0 h\u00e3y c\u1ea9n th\u1eadn khi \u0111i ra gi\u1eefa gi\u00f3 v\u00e0 n\u1eafng; h\u00e3y c\u1ea9n th\u1eadn khi \u0111i ra gi\u1eefa gi\u00f3 v\u00e0 n\u1eafng, n\u1ebfu kh\u00f4ng, b\u1ee5i v\u00e0 nh\u1edbp c\u00f3 th\u1ec3 nhi\u1ec5u h\u1ea1i mi\u1ec7ng v\u1ebft th\u01b0\u01a1ng. V\u00e0 n\u00e0y B\u1ea1n, n\u1ebfu B\u1ea1n ch\u0103m s\u00f3c v\u1ebft th\u01b0\u01a1ng, th\u1eddi v\u1ebft th\u01b0\u01a1ng s\u1ebd \u0111\u01b0\u1ee3c l\u00e0nh”.<\/p>\n
Ng\u01b0\u1eddi \u1ea5y suy ngh\u0129 nh\u01b0 sau: “M\u0169i t\u00ean \u0111\u00e3 \u0111\u01b0\u1ee3c r\u00fat kh\u1ecfi (th\u00e2n) ta, n\u1ecdc \u0111\u1ed9c \u0111\u00e3 \u0111\u01b0\u1ee3c tr\u1eeb kh\u1eed, kh\u00f4ng c\u00f2n d\u01b0 t\u00e0n, v\u00e0 ta \u0111\u00e3 tho\u00e1t kh\u1ecfi nguy hi\u1ec3m”. V\u00e0 ng\u01b0\u1eddi \u1ea5y \u0103n nh\u1eefng \u0111\u1ed3 \u0103n kh\u00f4ng th\u00edch h\u1ee3p. V\u00ec ng\u01b0\u1eddi \u1ea5y \u0103n nh\u1eefng \u0111\u1ed3 \u0103n kh\u00f4ng th\u00edch h\u1ee3p, n\u00ean v\u1ebft th\u01b0\u01a1ng l\u00e0m m\u1ee7 l\u1ea1i. V\u00e0 th\u01b0\u1eddng th\u01b0\u1eddng ng\u01b0\u1eddi \u1ea5y kh\u00f4ng r\u1eeda v\u1ebft th\u01b0\u01a1ng, th\u01b0\u1eddng th\u01b0\u1eddng kh\u00f4ng x\u1ee9c thu\u1ed1c mi\u1ec7ng v\u1ebft th\u01b0\u01a1ng. V\u00ec ng\u01b0\u1eddi \u1ea5y th\u01b0\u1eddng th\u01b0\u1eddng kh\u00f4ng r\u1eeda v\u1ebft th\u01b0\u01a1ng, v\u00ec ng\u01b0\u1eddi \u1ea5y th\u01b0\u1eddng th\u01b0\u1eddng kh\u00f4ng x\u1ee9c thu\u1ed1c mi\u1ec7ng v\u1ebft th\u01b0\u01a1ng, n\u00ean m\u00e1u c\u0169 \u0111\u00f4ng l\u1ea1i tr\u00ean mi\u1ec7ng v\u1ebft th\u01b0\u01a1ng. V\u00e0 ng\u01b0\u1eddi \u1ea5y th\u01b0\u1eddng hay \u0111i gi\u1eefa gi\u00f3 v\u00e0 n\u1eafng. Do ng\u01b0\u1eddi \u1ea5y th\u01b0\u1eddng hay \u0111i gi\u1eefa gi\u00f3 v\u00e0 n\u1eafng, b\u1ee5i v\u00e0 nh\u1edbp nhi\u1ec5u h\u1ea1i mi\u1ec7ng v\u1ebft th\u01b0\u01a1ng; v\u00e0 v\u00ec ng\u01b0\u1eddi \u1ea5y kh\u00f4ng ch\u0103m s\u00f3c v\u1ebft th\u01b0\u01a1ng n\u00ean v\u1ebft th\u01b0\u01a1ng kh\u00f4ng \u0111\u01b0\u1ee3c l\u00e0nh. V\u00ec ng\u01b0\u1eddi \u1ea5y l\u00e0m ch\u00ednh nh\u1eefng vi\u1ec7c kh\u00f4ng th\u00edch h\u1ee3p, v\u00e0 do thu\u1ed1c \u0111\u1ed9c \u0111\u01b0\u1ee3c tr\u1eeb kh\u1eed nh\u01b0ng c\u00f2n d\u01b0 t\u00e0n, do c\u1ea3 hai \u0111i\u1ec1u \u1ea5y n\u00ean mi\u1ec7ng v\u1ebft th\u01b0\u01a1ng c\u00f3 th\u1ec3 l\u1edf to h\u01a1n tr\u01b0\u1edbc. Do v\u1ebft th\u01b0\u01a1ng l\u1edf to, ng\u01b0\u1eddi \u1ea5y c\u00f3 th\u1ec3 \u0111i \u0111\u1ebfn ch\u1ebft hay \u0111au kh\u1ed5 g\u1ea7n nh\u01b0 ch\u1ebft.<\/p>\n
C\u0169ng v\u1eady, n\u00e0y Sunakkhatta, s\u1ef1 ki\u1ec7n n\u00e0y x\u1ea3y ra, khi \u1edf \u0111\u00e2y m\u1ed9t s\u1ed1 T\u1ef7-kheo ngh\u0129 nh\u01b0 sau: “Tham \u00e1i \u0111\u01b0\u1ee3c b\u1eadc Sa-m\u00f4n g\u1ecdi l\u00e0 m\u0169i t\u00ean, thu\u1ed1c \u0111\u1ed9c v\u00f4 minh l\u00e0m n\u00e3o h\u1ea1i (con ng\u01b0\u1eddi) v\u1edbi d\u1ee5c, tham, s\u00e2n. M\u0169i t\u00ean tham \u00e1i \u0111\u00e3 \u0111\u01b0\u1ee3c ta \u0111o\u1ea1n di\u1ec7t; thu\u1ed1c \u0111\u1ed9c v\u00f4 minh \u0111\u00e3 \u0111\u01b0\u1ee3c tr\u1eeb kh\u1eed. Ta thi\u00ean n\u1eb7ng v\u1ec1 ch\u00e1nh Ni\u1ebft-b\u00e0n”. V\u1ecb \u1ea5y c\u00f3 th\u1ec3 t\u1ef1 h\u00e0o v\u1edbi m\u1ee5c \u0111\u00edch hi\u1ec7n t\u1ea1i. V\u1ecb \u1ea5y c\u00f3 th\u1ec3 truy c\u1ea7u nh\u1eefng g\u00ec kh\u00f4ng th\u00edch h\u1ee3p v\u1edbi khuynh h\u01b0\u1edbng ch\u00e1nh Ni\u1ebft-b\u00e0n. M\u1eaft c\u00f3 th\u1ec3 truy c\u1ea7u s\u1eafc kh\u00f4ng th\u00edch h\u1ee3p, tai c\u00f3 th\u1ec3 truy c\u1ea7u ti\u1ebfng kh\u00f4ng th\u00edch h\u1ee3p, m\u0169i c\u00f3 th\u1ec3 truy c\u1ea7u h\u01b0\u01a1ng kh\u00f4ng th\u00edch h\u1ee3p, l\u01b0\u1ee1i c\u00f3 th\u1ec3 truy c\u1ea7u v\u1ecb kh\u00f4ng th\u00edch h\u1ee3p, th\u00e2n c\u00f3 th\u1ec3 truy c\u1ea7u x\u00fac kh\u00f4ng th\u00edch h\u1ee3p, \u00fd c\u00f3 th\u1ec3 truy c\u1ea7u ph\u00e1p kh\u00f4ng th\u00edch h\u1ee3p. Khi m\u1eaft truy c\u1ea7u s\u1eafc kh\u00f4ng th\u00edch h\u1ee3p, tai truy c\u1ea7u ti\u1ebfng kh\u00f4ng th\u00edch h\u1ee3p, m\u0169i truy c\u1ea7u h\u01b0\u01a1ng kh\u00f4ng th\u00edch h\u1ee3p, l\u01b0\u1ee1i truy c\u1ea7u v\u1ecb kh\u00f4ng th\u00edch h\u1ee3p, th\u00e2n truy c\u1ea7u x\u00fac kh\u00f4ng th\u00edch h\u1ee3p, \u00fd truy c\u1ea7u ph\u00e1p kh\u00f4ng th\u00edch h\u1ee3p, th\u1eddi tham d\u1ee5c nhi\u1ec5u lo\u1ea1n t\u00e2m v\u1ecb \u1ea5y. V\u1ecb \u1ea5y do tham d\u1ee5c nhi\u1ec5u lo\u1ea1n t\u00e2m, \u0111i \u0111\u1ebfn ch\u1ebft hay \u0111i \u0111\u1ebfn kh\u1ed5 g\u1ea7n nh\u01b0 ch\u1ebft.<\/p>\n
Nh\u01b0 v\u1eady, n\u00e0y Sunakkhatta, l\u00e0 ch\u1ebft trong gi\u1edbi lu\u1eadt c\u1ee7a b\u1eadc Th\u00e1nh, khi v\u1ecb \u1ea5y t\u1eeb b\u1ecf tu t\u1eadp, tr\u1edf v\u1ec1 ho\u00e0n t\u1ee5c, v\u00e0 nh\u01b0 v\u1eady, n\u00e0y Sunakkhatta, l\u00e0 kh\u1ed5 nh\u01b0 ch\u1ebft, khi v\u1ecb \u1ea5y ph\u1ea1m m\u1ed9t \u00f4 u\u1ebf t\u1ed9i n\u00e0o.<\/p>\n
N\u00e0y Sunakkhatta, s\u1ef1 t\u00ecnh n\u00e0y x\u1ea3y ra, khi \u1edf \u0111\u00e2y m\u1ed9t s\u1ed1 T\u1ef7-kheo suy ngh\u0129 nh\u01b0 sau: “Tham \u00e1i \u0111\u01b0\u1ee3c b\u1eadc Sa-m\u00f4n g\u1ecdi l\u00e0 m\u0169i t\u00ean, thu\u1ed1c \u0111\u1ed9c v\u00f4 minh l\u00e0m n\u00e3o h\u1ea1i con ng\u01b0\u1eddi v\u1edbi d\u1ee5c, tham, s\u00e2n. M\u0169i t\u00ean tham \u00e1i \u0111\u00e3 \u0111\u01b0\u1ee3c ta \u0111o\u1ea1n di\u1ec7t, thu\u1ed1c \u0111\u1ed9c v\u00f4 minh \u0111\u00e3 \u0111\u01b0\u1ee3c tr\u1eeb kh\u1eed. Ta thi\u00ean n\u1eb7ng v\u1ec1 ch\u00e1nh Ni\u1ebft-b\u00e0n”. Ch\u00ednh v\u00ec thi\u00ean n\u1eb7ng v\u1ec1 ch\u00e1nh Ni\u1ebft-b\u00e0n, v\u1ecb \u1ea5y kh\u00f4ng truy c\u1ea7u nh\u1eefng g\u00ec kh\u00f4ng th\u00edch h\u1ee3p v\u1edbi khuynh h\u01b0\u1edbng thi\u00ean n\u1eb7ng v\u1ec1 Ni\u1ebft-b\u00e0n, m\u1eaft kh\u00f4ng truy c\u1ea7u s\u1eafc kh\u00f4ng th\u00edch h\u1ee3p, tai kh\u00f4ng truy c\u1ea7u ti\u1ebfng kh\u00f4ng th\u00edch h\u1ee3p, m\u0169i kh\u00f4ng truy c\u1ea7u h\u01b0\u01a1ng kh\u00f4ng th\u00edch h\u1ee3p, l\u01b0\u1ee1i kh\u00f4ng truy c\u1ea7u v\u1ecb kh\u00f4ng th\u00edch h\u1ee3p, th\u00e2n kh\u00f4ng truy c\u1ea7u x\u00fac kh\u00f4ng th\u00edch h\u1ee3p, \u00fd kh\u00f4ng truy c\u1ea7u ph\u00e1p kh\u00f4ng th\u00edch h\u1ee3p. V\u00ec m\u1eaft v\u1ecb \u1ea5y kh\u00f4ng truy c\u1ea7u s\u1eafc kh\u00f4ng th\u00edch h\u1ee3p, v\u00ec tai kh\u00f4ng truy c\u1ea7u ti\u1ebfng kh\u00f4ng th\u00edch h\u1ee3p, v\u00ec m\u0169i kh\u00f4ng truy c\u1ea7u h\u01b0\u01a1ng kh\u00f4ng th\u00edch h\u1ee3p, v\u00ec l\u01b0\u1ee1i kh\u00f4ng truy c\u1ea7u v\u1ecb kh\u00f4ng th\u00edch h\u1ee3p, v\u00ec th\u00e2n kh\u00f4ng truy c\u1ea7u x\u00fac kh\u00f4ng th\u00edch h\u1ee3p, v\u00ec \u00fd kh\u00f4ng truy c\u1ea7u ph\u00e1p kh\u00f4ng th\u00edch h\u1ee3p, n\u00ean tham d\u1ee5c kh\u00f4ng nhi\u1ec5u lo\u1ea1n t\u00e2m, v\u00ec tham d\u1ee5c kh\u00f4ng nhi\u1ec5u lo\u1ea1n t\u00e2m; n\u00ean v\u1ecb \u1ea5y kh\u00f4ng \u0111i \u0111\u1ebfn ch\u1ebft hay \u0111i \u0111\u1ebfn kh\u1ed5 g\u1ea7n nh\u01b0 ch\u1ebft.<\/p>\n
V\u00ed nh\u01b0, n\u00e0y Sunakkhatta, m\u1ed9t ng\u01b0\u1eddi b\u1ecb t\u00ean b\u1eafn, v\u00e0 m\u0169i t\u00ean b\u1ecb t\u1ea9m thu\u1ed1c \u0111\u1ed9c r\u1ea5t d\u00e0y. B\u1ea1n b\u00e8 th\u00e2n h\u1eefu, b\u00e0 con huy\u1ebft th\u1ed1ng ng\u01b0\u1eddi \u1ea5y cho m\u1eddi m\u1ed9t y s\u0129 gi\u1ea3i ph\u1eabu. V\u1ecb y s\u0129 gi\u1ea3i ph\u1eabu \u1ea5y c\u00f3 th\u1ec3 c\u1eaft xung quanh mi\u1ec7ng v\u1ebft th\u01b0\u01a1ng v\u1edbi con dao; sau khi c\u1eaft xung quanh mi\u1ec7ng v\u1ebft th\u01b0\u01a1ng v\u1edbi con dao, v\u1ecb y s\u0129 gi\u1ea3i ph\u1eabu c\u00f3 th\u1ec3 d\u00f2 t\u00ecm t\u00ean v\u1edbi m\u1ed9t v\u1eadt d\u1ee5ng d\u00f2 t\u00ecm. Sau khi d\u00f2 t\u00ecm m\u0169i t\u00ean v\u1edbi m\u1ed9t v\u1eadt d\u1ee5ng d\u00f2 t\u00ecm, y s\u0129 c\u00f3 th\u1ec3 r\u00fat m\u0169i t\u00ean ra… Y s\u0129 c\u00f3 th\u1ec3 tr\u1eeb kh\u1eed h\u1ebft thu\u1ed1c \u0111\u1ed9c kh\u00f4ng c\u00f2n \u0111\u1ec3 d\u01b0 l\u1ea1i v\u00e0 bi\u1ebft r\u1eb1ng kh\u00f4ng c\u00f2n \u0111\u1ec3 d\u01b0 l\u1ea1i. V\u1ecb \u1ea5y n\u00f3i nh\u01b0 sau: “N\u00e0y B\u1ea1n, m\u0169i t\u00ean c\u1ee7a B\u1ea1n \u0111\u00e3 \u0111\u01b0\u1ee3c r\u00fat ra, thu\u1ed1c \u0111\u1ed9c \u0111\u00e3 \u0111\u01b0\u1ee3c tr\u1eeb kh\u1eed, kh\u00f4ng c\u00f3 d\u01b0 t\u00e0n, nh\u01b0ng v\u1eabn c\u00f2n nguy hi\u1ec3m cho B\u1ea1n. V\u00e0 B\u1ea1n h\u00e3y \u0103n nh\u1eefng \u0111\u1ed3 \u0103n th\u00edch h\u1ee3p, ch\u1edb \u0103n nh\u1eefng \u0111\u1ed3 \u0103n kh\u00f4ng th\u00edch h\u1ee3p khi\u1ebfn v\u1ebft th\u01b0\u01a1ng c\u00f3 th\u1ec3 l\u00e0m m\u1ee7; v\u00e0 th\u01b0\u1eddng th\u01b0\u1eddng h\u00e3y r\u1eeda v\u1ebft th\u01b0\u01a1ng, th\u01b0\u1eddng th\u01b0\u1eddng h\u00e3y x\u1ee9c thu\u1ed1c mi\u1ec7ng v\u1ebft th\u01b0\u01a1ng, th\u01b0\u1eddng th\u01b0\u1eddng r\u1eeda v\u1ebft th\u01b0\u01a1ng, th\u01b0\u1eddng th\u01b0\u1eddng x\u1ee9c thu\u1ed1c mi\u1ec7ng v\u1ebft th\u01b0\u01a1ng, ch\u1edb \u0111\u1ec3 m\u00e1u c\u0169 \u0111\u00f3ng kh\u00f4 l\u1ea1i tr\u00ean mi\u1ec7ng v\u1ebft th\u01b0\u01a1ng. V\u00e0 ch\u1edb c\u00f3 \u0111i ra gi\u1eefa gi\u00f3 v\u00e0 n\u1eafng; \u0111i ra gi\u1eefa gi\u00f3 v\u00e0 n\u1eafng, ch\u1edb \u0111\u1ec3 b\u1ee5i v\u00e0 nh\u1edbp l\u00e0m nhi\u1ec5u h\u1ea1i mi\u1ec7ng v\u1ebft th\u01b0\u01a1ng, h\u00e3y s\u1ed1ng g\u00ecn gi\u1eef v\u1ebft th\u01b0\u01a1ng, n\u00e0y B\u1ea1n, v\u00e0 v\u1ebft th\u01b0\u01a1ng s\u1ebd l\u00e0nh”.<\/p>\n
Ng\u01b0\u1eddi \u1ea5y suy ngh\u0129 nh\u01b0 sau: “M\u0169i t\u00ean \u0111\u00e3 \u0111\u01b0\u1ee3c r\u00fat ra kh\u1ecfi ta, thu\u1ed1c \u0111\u1ed9c \u0111\u00e3 \u0111\u01b0\u1ee3c tr\u1eeb kh\u1eed, kh\u00f4ng c\u00f3 d\u01b0 t\u00e0n. V\u00e0 ta ch\u01b0a tho\u00e1t kh\u1ecfi nguy hi\u1ec3m”. V\u00e0 v\u1ecb \u1ea5y c\u00f3 th\u1ec3 ch\u1ec9 \u0103n c\u00e1c \u0111\u1ed3 \u0103n th\u00edch h\u1ee3p. Do ch\u1ec9 \u0103n c\u00e1c \u0111\u1ed3 \u0103n th\u00edch h\u1ee3p mi\u1ec7ng v\u1ebft th\u01b0\u01a1ng c\u00f3 th\u1ec3 kh\u00f4ng l\u00e0m m\u1ee7. V\u00e0 th\u01b0\u1eddng th\u01b0\u1eddng v\u1ecb \u1ea5y c\u00f3 th\u1ec3 r\u1eeda v\u1ebft th\u01b0\u01a1ng, th\u01b0\u1eddng th\u01b0\u1eddng c\u00f3 th\u1ec3 x\u1ee9c thu\u1ed1c mi\u1ec7ng v\u1ebft th\u01b0\u01a1ng. Do th\u01b0\u1eddng th\u01b0\u1eddng r\u1eeda v\u1ebft th\u01b0\u01a1ng, do th\u01b0\u1eddng th\u01b0\u1eddng x\u1ee9c thu\u1ed1c mi\u1ec7ng v\u1ebft th\u01b0\u01a1ng, m\u00e1u c\u0169 kh\u00f4ng c\u00f3 th\u1ec3 \u0111\u00f3ng kh\u00f4 l\u1ea1i tr\u00ean mi\u1ec7ng v\u1ebft th\u01b0\u01a1ng. Ng\u01b0\u1eddi \u1ea5y kh\u00f4ng s\u1ed1t s\u1eafng \u0111i gi\u1eefa gi\u00f3 v\u00e0 n\u1eafng. Do ng\u01b0\u1eddi \u1ea5y kh\u00f4ng s\u1ed1t s\u1eafng \u0111i gi\u1eefa gi\u00f3 v\u00e0 n\u1eafng, b\u1ee5i v\u00e0 nh\u1edbp kh\u00f4ng c\u00f3 th\u1ec3 nhi\u1ec5u h\u1ea1i mi\u1ec7ng v\u1ebft th\u01b0\u01a1ng v\u00e0 ng\u01b0\u1eddi \u1ea5y s\u1ed1ng g\u00ecn gi\u1eef v\u1ebft th\u01b0\u01a1ng, v\u00e0 v\u1ebft th\u01b0\u01a1ng \u0111\u01b0\u1ee3c l\u00e0nh. V\u00ec ng\u01b0\u1eddi \u1ea5y ch\u1ec9 l\u00e0m nh\u1eefng \u0111i\u1ec1u th\u00edch h\u1ee3p v\u00e0 v\u00ec thu\u1ed1c \u0111\u1ed9c \u0111\u01b0\u1ee3c tr\u1eeb kh\u1eed kh\u00f4ng c\u00f2n d\u01b0 t\u00e0n, do hai nh\u00e2n duy\u00ean \u1ea5y v\u1ebft th\u01b0\u01a1ng \u0111\u01b0\u1ee3c kh\u00e9p k\u00edn l\u1ea1i. Khi v\u1ebft th\u01b0\u01a1ng \u0111\u01b0\u1ee3c da che k\u00edn l\u1ea1i, ng\u01b0\u1eddi \u1ea5y kh\u00f4ng \u0111i \u0111\u1ebfn ch\u1ebft hay kh\u00f4ng \u0111i \u0111\u1ebfn kh\u1ed5 g\u1ea7n nh\u01b0 ch\u1ebft.<\/p>\n
C\u0169ng v\u1eady, n\u00e0y Sunakkhatta, s\u1ef1 ki\u1ec7n n\u00e0y x\u1ea3y ra, khi \u1edf \u0111\u00e2y m\u1ed9t s\u1ed1 T\u1ef7-kheo suy ngh\u0129 nh\u01b0 sau: “Tham \u00e1i \u0111\u01b0\u1ee3c b\u1eadc Sa-m\u00f4n g\u1ecdi l\u00e0 m\u0169i t\u00ean, thu\u1ed1c \u0111\u1ed9c v\u00f4 minh l\u00e0m n\u00e3o h\u1ea1i con ng\u01b0\u1eddi v\u1edbi d\u1ee5c, tham, s\u00e2n. M\u0169i t\u00ean tham \u00e1i \u0111\u00e3 \u0111\u01b0\u1ee3c ta \u0111o\u1ea1n di\u1ec7t…. kh\u00f4ng c\u00f3 truy c\u1ea7u nh\u1eefng g\u00ec kh\u00f4ng th\u00edch h\u1ee3p. M\u1eaft kh\u00f4ng truy c\u1ea7u s\u1eafc kh\u00f4ng th\u00edch h\u1ee3p, tai kh\u00f4ng truy c\u1ea7u ti\u1ebfng kh\u00f4ng th\u00edch h\u1ee3p, m\u0169i kh\u00f4ng truy c\u1ea7u h\u01b0\u01a1ng kh\u00f4ng th\u00edch h\u1ee3p, l\u01b0\u1ee1i kh\u00f4ng truy c\u1ea7u v\u1ecb kh\u00f4ng th\u00edch h\u1ee3p, th\u00e2n kh\u00f4ng truy c\u1ea7u x\u00fac kh\u00f4ng th\u00edch h\u1ee3p, \u00fd kh\u00f4ng truy c\u1ea7u ph\u00e1p kh\u00f4ng th\u00edch h\u1ee3p. Do m\u1eaft ng\u01b0\u1eddi \u1ea5y kh\u00f4ng truy c\u1ea7u s\u1eafc kh\u00f4ng th\u00edch h\u1ee3p, do tai kh\u00f4ng truy c\u1ea7u ti\u1ebfng kh\u00f4ng th\u00edch h\u1ee3p, do m\u0169i kh\u00f4ng truy c\u1ea7u h\u01b0\u01a1ng kh\u00f4ng th\u00edch h\u1ee3p, do l\u01b0\u1ee1i kh\u00f4ng truy c\u1ea7u v\u1ecb kh\u00f4ng th\u00edch h\u1ee3p, do th\u00e2n kh\u00f4ng truy c\u1ea7u x\u00fac kh\u00f4ng th\u00edch h\u1ee3p, do \u00fd kh\u00f4ng truy c\u1ea7u ph\u00e1p kh\u00f4ng th\u00edch h\u1ee3p, tham d\u1ee5c c\u00f3 th\u1ec3 kh\u00f4ng nhi\u1ec5u h\u1ea1i t\u00e2m. Do t\u00e2m kh\u00f4ng b\u1ecb tham d\u1ee5c nhi\u1ec5u h\u1ea1i, n\u00ean ng\u01b0\u1eddi \u1ea5y kh\u00f4ng \u0111i \u0111\u1ebfn ch\u1ebft, hay kh\u00f4ng \u0111i \u0111\u1ebfn kh\u1ed5 g\u1ea7n nh\u01b0 ch\u1ebft.<\/p>\n
N\u00e0y Sunakkhatta, Ta n\u00f3i v\u00ed d\u1ee5 n\u00e0y v\u1edbi m\u1ee5c \u0111\u00edch l\u00e0m s\u00e1ng t\u1ecf \u00fd ngh\u0129a. Ngh\u0129a \u1edf \u0111\u00e2y nh\u01b0 sau: V\u1ebft th\u01b0\u01a1ng, n\u00e0y Sunakkhatta, l\u00e0 \u0111\u1ed3ng ngh\u0129a v\u1edbi s\u00e1u x\u00fac x\u1ee9 (phassayatana); thu\u1ed1c \u0111\u1ed9c, n\u00e0y Sunakkhatta, l\u00e0 \u0111\u1ed3ng ngh\u0129a v\u1edbi v\u00f4 minh; m\u0169i t\u00ean, n\u00e0y Sunakkhatta, l\u00e0 \u0111\u1ed3ng ngh\u0129a v\u1edbi \u00e1i; v\u1eadt d\u1ee5ng d\u00f2 t\u00ecm, n\u00e0y Sunakkhatta, l\u00e0 \u0111\u1ed3ng ngh\u0129a v\u1edbi ni\u1ec7m; con dao, n\u00e0y Sunakkhatta, l\u00e0 \u0111\u1ed3ng ngh\u0129a v\u1edbi Th\u00e1nh tr\u00ed tu\u1ec7. V\u1ecb y s\u0129 gi\u1ea3i ph\u1eabu, n\u00e0y Sunakkhatta, l\u00e0 \u0111\u1ed3ng ngh\u0129a v\u1edbi Nh\u01b0 Lai, b\u1eadc A-la-h\u00e1n, Ch\u00e1nh \u00d0\u1eb3ng Gi\u00e1c.<\/p>\n
Th\u1eadt v\u1eady, n\u00e0y Sunakkhatta, T\u1ef7-kheo t\u1ef1 m\u00ecnh ph\u00f2ng h\u1ed9 \u0111\u1ed1i v\u1edbi s\u00e1u x\u00fac x\u1ee9, ngh\u0129 r\u1eb1ng: “Sanh y (Upadhi) l\u00e0 c\u0103n b\u1ea3n c\u1ee7a kh\u1ed5”, sau khi bi\u1ebft nh\u01b0 v\u1eady, v\u1ecb \u1ea5y tr\u1edf th\u00e0nh v\u00f4 sanh y, gi\u1ea3i tho\u00e1t nh\u1edd \u0111o\u1ea1n di\u1ec7t sanh y. V\u1ecb \u1ea5y c\u00f2n ch\u00fa th\u00e2n c\u1ee7a m\u00ecnh tr\u00ean sanh y hay \u0111\u1ec3 t\u00e2m \u0111\u1ebfn sanh y, s\u1ef1 t\u00ecnh nh\u01b0 v\u1eady kh\u00f4ng x\u1ea3y ra.<\/p>\n
V\u00ed nh\u01b0, n\u00e0y Sunakkhatta, m\u1ed9t ch\u00e9n u\u1ed1ng n\u01b0\u1edbc b\u1eb1ng \u0111\u1ed3ng, \u0111\u1eb9p \u0111\u1ebd v\u00e0 h\u01b0\u01a1ng th\u01a1m, v\u00e0 ch\u00e9n \u1ea5y l\u1ea1i t\u1ea9m thu\u1ed1c \u0111\u1ed9c. R\u1ed3i m\u1ed9t ng\u01b0\u1eddi \u0111\u1ebfn, mu\u1ed1n s\u1ed1ng, mu\u1ed1n kh\u00f4ng ch\u1ebft, mu\u1ed1n l\u1ea1c, y\u1ebfm ly kh\u1ed5. N\u00e0y Sunakkhatta, \u00d4ng ngh\u0129 th\u1ebf n\u00e0o? Ng\u01b0\u1eddi \u1ea5y c\u00f3 u\u1ed1ng ch\u00e9n b\u1eb1ng \u0111\u1ed3ng n\u00e0y kh\u00f4ng, n\u1ebfu ng\u01b0\u1eddi \u1ea5y bi\u1ebft: “Sau khi t\u00f4i u\u1ed1ng t\u1eeb \u0111\u00e2y, t\u00f4i s\u1ebd \u0111i \u0111\u1ebfn ch\u1ebft ho\u1eb7c \u0111i \u0111\u1ebfn g\u1ea7n nh\u01b0 ch\u1ebft?”<\/p>\n
— Th\u01b0a kh\u00f4ng, b\u1ea1ch Th\u1ebf T\u00f4n.<\/p>\n
— C\u0169ng v\u1eady, n\u00e0y Sunakkhatta, T\u1ef7-kheo \u1ea5y ch\u1eafc ch\u1eafn ph\u00f2ng h\u1ed9 \u0111\u1ed1i v\u1edbi s\u00e1u x\u00fac x\u1ee9. “Sanh y l\u00e0 c\u0103n b\u1ea3n c\u1ee7a \u0111au kh\u1ed5”, sau khi bi\u1ebft v\u1eady, v\u1ecb \u1ea5y tr\u1edf th\u00e0nh v\u00f4 sanh y, gi\u1ea3i tho\u00e1t nh\u1edd \u0111o\u1ea1n di\u1ec7t sanh y. C\u00f2n ch\u00fa th\u00e2n c\u1ee7a v\u1ecb \u1ea5y tr\u00ean sanh y, \u0111\u1ec3 t\u00e2m \u0111\u1ebfn sanh y, s\u1ef1 t\u00ecnh nh\u01b0 v\u1eady kh\u00f4ng x\u1ea3y ra. V\u00ed nh\u01b0, n\u00e0y Sunakkhatta, m\u1ed9t con r\u1eafn \u0111\u1ed9c h\u1ebft s\u1ee9c \u0111\u1ed9c h\u1ea1i, v\u00e0 c\u00f3 m\u1ed9t ng\u01b0\u1eddi \u0111\u1ebfn, mu\u1ed1n s\u1ed1ng, mu\u1ed1n kh\u00f4ng ch\u1ebft, mu\u1ed1n l\u1ea1c, y\u1ebfm ly kh\u1ed5. N\u00e0y Sunakkhatta, \u00d4ng ngh\u0129 th\u1ebf n\u00e0o? Ng\u01b0\u1eddi \u1ea5y c\u00f3 \u0111\u01b0a tay hay g\u00f3t ch\u00e2n cho con r\u1eafn \u0111\u1ed9c h\u1ea1i n\u00e0y kh\u00f4ng, n\u1ebfu ng\u01b0\u1eddi \u1ea5y bi\u1ebft: “N\u1ebfu ta b\u1ecb con r\u1eafn n\u00e0y c\u1eafn, ta s\u1ebd \u0111i \u0111\u1ebfn ch\u1ebft hay kh\u1ed5 g\u1ea7n nh\u01b0 ch\u1ebft?”<\/p>\n
— Th\u01b0a kh\u00f4ng, b\u1ea1ch Th\u1ebf T\u00f4n.<\/p>\n
— C\u0169ng v\u1eady, n\u00e0y Sunakkhatta, T\u1ef7-kheo \u1ea5y ch\u1eafc ch\u1eafn ph\u00f2ng h\u1ed9 s\u00e1u x\u00fac x\u1ee9. “Sanh y l\u00e0 c\u0103n b\u1ea3n \u0111au kh\u1ed5”, sau khi bi\u1ebft v\u1eady, v\u1ecb \u1ea5y tr\u1edf th\u00e0nh v\u00f4 sanh y, gi\u1ea3i tho\u00e1t nh\u1edd \u0111o\u1ea1n di\u1ec7t sanh y. C\u00f2n ch\u00fa th\u00e2n c\u1ee7a v\u1ecb \u1ea5y tr\u00ean sanh y, hay \u0111\u1ec3 t\u00e2m \u0111\u1ebfn sanh y, s\u1ef1 t\u00ecnh nh\u01b0 v\u1eady kh\u00f4ng x\u1ea3y ra.<\/p>\n
Th\u1ebf T\u00f4n thuy\u1ebft gi\u1ea3ng nh\u01b0 v\u1eady. Sunakkhatta Licchaviputta 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 Sunakkhatta Sutta<\/strong><\/p>\n To Sunakkhatta<\/strong><\/p>\n Translated by Bhikkhu Thanissaro<\/em><\/p>\n I have heard that on one occasion the Blessed One was staying near Vesali in the Great Forest, at the Peaked Pavilion. Now at that time a large number of monks had declared final gnosis in the Blessed One’s presence: “We discern that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.'”<\/p>\n Sunakkhatta the Licchavin heard that “A large number of monks, it seems, have declared final gnosis in the Blessed One’s presence: ‘We discern that “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.”‘” Then Sunakkhatta the Licchavin went to the Blessed One and, on arrival, have bowed down to him, sat to one side. As he was sitting there he said to the Blessed One: “I have heard, lord, that a large number of monks have declared final gnosis in the Blessed One’s presence: ‘We discern that “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.”‘ Now, have they rightly declared final gnosis, or is it the case that some of them have declared final gnosis out of over-estimation?”<\/p>\n “Sunakkhatta, of the monks who have declared final gnosis in my presence…it is the case that some have rightly declared final gnosis, whereas others have declared final gnosis out of over-estimation. As for those who have rightly declared final gnosis, that is their truth. As for those who have declared final gnosis out of over-estimation, the thought occurs to the Tathagata, ‘I will teach them the Dhamma.’ But there are cases when the thought has occurred to the Tathagata, ‘I will teach them the Dhamma,’ but there are worthless men who come to him having formulated question after question, so that his thought, ‘I will teach them the Dhamma,’ changes into something else.”<\/p>\n “Now is the time, O Blessed One. Now is the time, O One Well-Gone, for the Blessed One to teach the Dhamma. Having heard the Blessed One, the monks will remember it.”<\/p>\n “Then in that case, Sunakkhatta, listen and pay close attention. I will speak.”<\/p>\n “As you say, lord,” Sunakkhatta the Licchavin responded to the Blessed One.<\/p>\n The Blessed One said: “Sunakkhatta, there are these five strands of sensuality. Which five? Forms cognizable via the eye — agreeable, pleasing, charming, endearing, fostering desire, enticing. Sounds cognizable via the ear…Aromas cognizable via the nose…Flavors cognizable via the tongue…Tactile sensations cognizable the body — agreeable, pleasing, charming, endearing, fostering desire, enticing. These are the five strands of sensuality.<\/p>\n “Now there’s the possible case where a certain person is intent on the baits of the world. When a person is intent on the baits of the world, that sort of talk interests him, his thinking and evaluating follow along those lines, he feels at home with that sort of person, and his mind gets along with that sort of person. But when talk concerning the imperturbable [the fourth jhana and the spheres of the infinitude of space and the infinitude of consciousness] is going on, he does not listen, does not lend ear, and does not exert his mind to know. He does not get along with that sort of person; his mind does not feel at home with him.<\/p>\n “Suppose that there were a man who had left his home village or town a long time ago. And he were to meet with a man who had left the village or town only a short time ago. He would ask if the people in the village or town were secure, well-fed, and free of disease, and the second man would tell him is they were secure, well-fed, and free of disease. Now, what do you think, Sunakkhatta. Would the first man listen to the second man, lend ear, and exert his mind to know? Would he get along with the second man; would his mind feel at home with him?”<\/p>\n “Yes, lord.”<\/p>\n “In the same way, it is possible that there is the case where a certain person is intent on the baits of the world. When a person is intent on the baits of the world, that sort of talk interests him, his thinking and evaluating follow along those lines, he feels at home with that sort of person, and his mind gets along with that sort of person. But when talk concerning the imperturbable [the fourth jhana and the spheres of the infinitude of space and the infinitude of consciousness] is going on, he does not listen, does not lend ear, and does not exert his mind to know. He does not get along with that sort of person; his mind does not feel at home with him. This is how it can be known that ‘This person is intent on the baits of the world.’<\/p>\n “Now, there’s the possible case where a certain person is intent on the imperturbable. When a person is intent on the imperturbable, that sort of talk interests him, his thinking and evaluating follow along those lines, he feels at home with that sort of person, and his mind gets along with that sort of person. But when talk concerning the baits of the world is going on, he does not listen, does not lend ear, and does not exert his mind to know. He does not get along with that sort of person; his mind does not feel at home with him.<\/p>\n “Just as a yellow leaf released from its stem is incapable of ever again becoming green, in the same way, when a person is intent on the imperturbable, he is released from the fetter of the baits of the world. This is how it can be known that ‘This person, disjoined from the fetter of the baits of the world, is intent on the imperturbable.’<\/p>\n “Now, there’s the possible case where a certain person is intent on the sphere of nothingness. When a person is intent on the sphere of nothingness, that sort of talk interests him, his thinking and evaluating follow along those lines, he feels at home with that sort of person, and his mind gets along with that sort of person. But when talk concerning the imperturbable is going on, he does not listen, does not lend ear, and does not exert his mind to know. He does not get along with that sort of person; his mind does not feel at home with him.<\/p>\n “Just as a thick rock broken in two cannot be put back together again, in the same way, when a person is intent on the sphere of nothingness, he has broken the fetter of the imperturbable. This is how it can be known that ‘This person, disjoined from the fetter of the imperturbable, is intent on the sphere of nothingness.’<\/p>\n “Now, there’s the possible case where a certain person is intent on the sphere of neither perception nor non-perception. When a person is intent on the sphere of neither perception nor non-perception, that sort of talk interests him, his thinking and evaluating follow along those lines, he feels at home with that sort of person, and his mind gets along with that sort of person. But when talk concerning the sphere of nothingness is going on, he does not listen, does not lend ear, and does not exert his mind to know. He does not get along with that sort of person; his mind does not feel at home with him.<\/p>\n “Sunakkhatta, suppose that a person, having eaten some delicious food, were to vomit it up. What do you think — would he have any desire for that food?”<\/p>\n “No, lord. Why is that? Because he would consider that food to be disgusting.”<\/p>\n “In the same way, when a person is intent on the sphere of neither perception nor non-perception, he has vomited up the fetter of the sphere of nothingness. This is how it can be known that ‘This person, disjoined from the fetter of the sphere of nothingness, is intent on the sphere of neither perception nor non-perception.’<\/p>\n “Now, there’s the possible case where a certain person is rightly intent on Nibbana. When a person is rightly intent on Nibbana, that sort of talk interests him, his thinking and evaluating follow along those lines, he feels at home with that sort of person, and his mind gets along with that sort of person. But when talk concerning the sphere of neither perception nor non-perception is going on, he does not listen, does not lend ear, and does not exert his mind to know. He does not get along with that sort of person; his mind does not feel at home with him.<\/p>\n “Just as a palm tree with its top cut off is incapable of further growth, in the same way, when a person is rightly intent on Nibbana, he has destroyed the fetter of the sphere of neither perception nor non-perception, has destroyed it by the root, like an uprooted palm tree deprived of the conditions of existence, not destined for future arising. This is how it can be known that ‘This person, disjoined from the fetter of the baits of the world, is intent on Nibbana.’<\/p>\n “Now, there’s the possible case where a certain monk thinks, ‘Craving is said by the Contemplative [the Buddha] to be an arrow. The poison of ignorance spreads its toxin through desire, passion, and ill will. I have abandoned the arrow. I have expelled the poison of ignorance. I am rightly intent on Nibbana.’ Because this is not true of him, he might pursue those things that are unsuitable for a person rightly intent on Nibbana. He might pursue unsuitable forms and sights with the eye. He might pursue unsuitable sounds with the ear…unsuitable aromas with the nose…unsuitable flavors with the tongue…unsuitable tactile sensations with the body. He might pursue unsuitable ideas with the intellect. When he pursues unsuitable forms and sights with the eye…pursue unsuitable ideas with the intellect, lust invades the mind. With his mind invaded by lust, he incurs death or death-like suffering.<\/p>\n “Suppose that a man were wounded with an arrow thickly smeared with poison. His friends and companions, kinsmen and relatives would provide him with a surgeon. The surgeon would cut around the opening of the wound with a knife and then would probe for the arrow with a probe. He then would pull out the arrow and extract the poison, leaving a residue behind. Knowing that a residue was left behind, he would say, ‘My good man, your arrow has been pulled out. The poison has been extracted, with a residue left behind, but it is not enough to do you harm. Eat suitable food. Don’t eat unsuitable food, or else the wound will fester. Wash the wound frequently, smear it with an ointment frequently, so that blood and pus don’t fill the opening of the wound. Don’t walk around in the wind and sun, or else dust and dirt may contaminate the opening of the wound. Keep looking after the wound, my good man, and work for its healing.’<\/p>\n “The thought would occur to the man: ‘My arrow has been pulled out. The poison has been extracted, with a residue left behind, but it is not enough to do me harm.’ He would eat unsuitable food, so the wound would fester. He wouldn’t wash the wound or smear it with an ointment frequently, so blood and pus would fill the opening of the wound. He would walk around in the wind and sun, so dust and dirt would contaminate the opening of the wound. He wouldn’t keep looking after the wound or work for its healing. Now, both because of these unsuitable actions of his and because of the residue of the dirty poison left behind, the wound would swell. With the swelling of the wound he would incur death or death-like suffering.<\/p>\n “In the same way, there’s the possible case where a certain monk thinks, ‘Craving is said by the Contemplative to be an arrow. The poison of ignorance spreads its toxin through desire, passion, and ill will. I have abandoned the arrow. I have expelled the poison of ignorance. I am rightly intent on Nibbana.’ Because this is not true of him, he might pursue those things that are unsuitable for a person rightly intent on Nibbana. He might pursue unsuitable forms and sights with the eye. He might pursue unsuitable sounds with the ear…unsuitable aromas with the nose…unsuitable flavors with the tongue…unsuitable tactile sensations with the body. He might pursue unsuitable ideas with the intellect. When he pursues unsuitable forms and sights with the eye…pursue unsuitable ideas with the intellect, lust invades the mind. With his mind invaded by lust, he incurs death or death-like suffering. For this is death in the discipline of the noble ones: when one renounces the training and returns to the lower life. And this is death-like suffering: when one commits a defiled offense.<\/p>\n “Now, there’s the possible case where a certain monk thinks, ‘Craving is said by the Contemplative to be an arrow. The poison of ignorance spreads its toxin through desire, passion, and ill will. I have abandoned the arrow. I have expelled the poison of ignorance. I am rightly intent on Nibbana.’ Because he is rightly intent on Nibbana, he wouldn’t pursue those things that are unsuitable for a person rightly intent on Nibbana. He wouldn’t pursue unsuitable forms and sights with the eye. He wouldn’t pursue unsuitable sounds with the ear…unsuitable aromas with the nose…unsuitable flavors with the tongue…unsuitable tactile sensations with the body. He wouldn’t pursue unsuitable ideas with the intellect. When he doesn’t pursue unsuitable forms and sights with the eye…doesn’t pursue unsuitable ideas with the intellect, lust doesn’t invade the mind. With his mind not invaded by lust, he doesn’t incur death or death-like suffering.<\/p>\n “Suppose that a man were wounded with an arrow thickly smeared with poison. His friends and companions, kinsmen and relatives would provide him with a surgeon. The surgeon would cut around the opening of the wound with a knife and then would probe for the arrow with a probe. He then would pull out the arrow and extract the poison, leaving a residue behind. Knowing that a residue was left behind, he would say, ‘My good man, your arrow has been pulled out. The poison has been extracted, with no residue left behind, so it is not enough to do you harm. Eat suitable food. Don’t eat unsuitable food, or else the wound will fester. Wash the wound frequently, smear it with an ointment frequently, so that blood and pus don’t fill the opening of the wound. Don’t walk around in the wind and sun, or else dust and dirt may contaminate the opening of the wound. Keep looking after the wound, my good man, and work for its healing.’<\/p>\n “The thought would occur to the man: ‘My arrow has been pulled out. The poison has been extracted with no residue left behind, so it is not enough to do me harm.’ He would eat suitable food, so the wound wouldn’t fester. He would wash the wound and smear it with an ointment frequently, so blood and pus wouldn’t fill the opening of the wound. He would not walk around in the wind and sun, so dust and dirt wouldn’t contaminate the opening of the wound. He would keep looking after the wound and would work for its healing. Now, both because of these suitable actions of his and because of there being no residue of the poison left behind, the wound would heal. With the healing of the wound and its being covered with skin, he wouldn’t incur death or death-like suffering.<\/p>\n “In the same way, there’s the possible case where a certain monk thinks, ‘Craving is said by the Contemplative to be an arrow. The poison of ignorance spreads its toxin through desire, passion, and ill will. I have abandoned the arrow. I have expelled the poison of ignorance. I am rightly intent on Nibbana.’ Because he is rightly intent on Nibbana, he wouldn’t pursue those things that are unsuitable for a person rightly intent on Nibbana. He wouldn’t pursue unsuitable forms and sights with the eye. He wouldn’t pursue unsuitable sounds with the ear…unsuitable aromas with the nose…unsuitable flavors with the tongue…unsuitable tactile sensations with the body. He wouldn’t pursue unsuitable ideas with the intellect. When he doesn’t pursue unsuitable forms and sights with the eye…doesn’t pursue unsuitable ideas with the intellect, lust doesn’t invade the mind. With his mind not invaded by lust, he doesn’t incur death or death-like suffering.<\/p>\n “I have given this simile to convey a meaning. The meaning is this: the wound stands for the six internal sense media; the poison, for ignorance; the arrow, for craving; the probe, for mindfulness; the knife, for noble discernment; the surgeon, for the Tathagata, worthy and rightly self-awakened.<\/p>\n “Now, when a monk — maintaining restraint over the six spheres of contact, knowing that ‘Acquisition is the root of stress’ — is free from acquisition, released in the total ending of acquisition, it’s not possible that, with regard to acquisition, he would stir his body or arouse his mind.<\/p>\n “Suppose there were a beverage in a bronze cup — consummate in its color, smell, and flavor — but mixed with poison. And suppose a man were to come along, wanting to live, not wanting to die, desiring pleasure, and abhorring pain. What do you think, Sunakkhatta — would he drink the beverage in the bronze cup knowing that ‘Having drunk this, I will incur death or death-like suffering’?”<\/p>\n “No, lord.”<\/p>\n “In the same way, when a monk — maintaining restraint over the six spheres of contact, knowing that ‘Acquisition is the root of stress’ — is free from acquisition, released in the total ending of acquisition, it’s not possible that, with regard to acquisition, he would stir his body or arouse his mind.<\/p>\n “Suppose there were a deadly poisonous viper, and a man were to come along, wanting to live, not wanting to die, desiring pleasure, and abhorring pain. What do you think, Sunakkhatta — would he give his hand or finger to the snake knowing that ‘Having been bitten by this, I will incur death or death-like suffering’?”<\/p>\n “No, lord.”<\/p>\n “In the same way, when a monk — maintaining restraint over the six spheres of contact, knowing that ‘Acquisition is the root of stress’ — is free from acquisition, released in the total ending of acquisition, it’s not possible that, with regard to acquisition, he would stir his body or arouse his mind.”<\/p>\n That is what the Blessed One said. Gratified, Sunakkhatta the Licchavin delighted in the Blessed One’s words.<\/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”] 105. Kinh Thi\u1ec7n Tinh (Sunakkhatta sutta) Nh\u01b0 v\u1ea7y t\u00f4i nghe. M\u1ed9t th\u1eddi Th\u1ebf T\u00f4n tr\u00fa t\u1ea1i Vesali (T\u1ef3-x\u00e1-ly), \u1edf \u00d0\u1ea1i L\u00e2m, t\u1ea1i Tr\u00f9ng C\u00e1c gi\u1ea3ng \u0111\u01b0\u1eddng (Kutagarasala). L\u00fac b\u1ea5y gi\u1edd nhi\u1ec1u T\u1ef7-kheo, tr\u01b0\u1edbc m\u1eb7t Th\u1ebf T\u00f4n tuy\u00ean b\u1ed1 \u0111\u00e3 ch\u1ee9ng tr\u00ed gi\u00e1c: “Ch\u00fang t\u00f4i bi\u1ebft r\u1eb1ng sanh \u0111\u00e3 t\u1eadn, Ph\u1ea1m h\u1ea1nh […]<\/p>\n","protected":false},"author":2,"featured_media":171736,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":[],"categories":[109],"tags":[111,114,97],"yoast_head":"\n
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