[vc_tta_tabs][vc_tta_section title=”Vi\u1ec7t Ng\u1eef” tab_id=”viet-ngu”]<\/p>\n
(Ganakamoggall\u00e0na sutta)<\/p>\n
Nh\u01b0 v\u1ea7y t\u00f4i nghe.<\/p>\n
M\u1ed9t th\u1eddi Th\u1ebf T\u00f4n tr\u00fa \u1edf Savatthi, Pubbarama, n\u01a1i l\u00e2u \u0111\u00e0i c\u1ee7a Migaramatu (\u00d0\u00f4ng Vi\u00ean L\u1ed9c M\u1eabu Gi\u1ea3ng \u0111\u01b0\u1eddng). R\u1ed3i B\u00e0-la-m\u00f4n Ganaka Moggallana \u0111i \u0111\u1ebfn ch\u1ed7 Th\u1ebf T\u00f4n, sau khi \u0111\u1ebfn n\u00f3i l\u00ean nh\u1eefng l\u1eddi ch\u00e0o \u0111\u00f3n h\u1ecfi th\u0103m, sau khi n\u00f3i l\u00ean nh\u1eefng l\u1eddi ch\u00e0o \u0111\u00f3n h\u1ecfi th\u0103m th\u00e2n h\u1eefu, li\u1ec1n ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean. Ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean, B\u00e0-la-m\u00f4n Ganaka Moggallana b\u1ea1ch Th\u1ebf T\u00f4n:<\/p>\n
— V\u00ed nh\u01b0, th\u01b0a T\u00f4n gi\u1ea3 Gotama, t\u1ea1i l\u00e2u \u0111\u00e0i Migaramatu n\u00e0y, c\u00f3 th\u1ec3 th\u1ea5y \u0111\u01b0\u1ee3c m\u1ed9t h\u1ecdc t\u1eadp tu\u1ea7n t\u1ef1, m\u1ed9t c\u00f4ng tr\u00ecnh tu\u1ea7n t\u1ef1, m\u1ed9t \u0111\u1ea1o l\u1ed9 tu\u1ea7n t\u1ef1, t\u1ee9c l\u00e0 nh\u1eefng t\u1ea7ng c\u1ea5p c\u1ee7a l\u1ea7u th\u01b0\u1ee3ng cu\u1ed1i c\u00f9ng; th\u01b0a T\u00f4n gi\u1ea3 Gotama, c\u0169ng v\u1eady, \u0111\u1ed1i v\u1edbi nh\u1eefng v\u1ecb B\u00e0-la-m\u00f4n n\u00e0y, \u0111\u01b0\u1ee3c th\u1ea5y m\u1ed9t h\u1ecdc t\u1eadp tu\u1ea7n t\u1ef1, m\u1ed9t c\u00f4ng tr\u00ecnh tu\u1ea7n t\u1ef1, m\u1ed9t \u0111\u1ea1o l\u1ed9 tu\u1ea7n t\u1ef1, t\u1ee9c l\u00e0 s\u1ef1 h\u1ecdc h\u1ecfi (c\u00e1c t\u1eadp Veda). Th\u01b0a T\u00f4n gi\u1ea3 Gotama, c\u0169ng v\u1eady, \u0111\u1ed1i v\u1edbi nh\u1eefng v\u1ecb b\u1eafn cung n\u00e0y, \u0111\u01b0\u1ee3c th\u1ea5y m\u1ed9t h\u1ecdc t\u1eadp tu\u1ea7n t\u1ef1, m\u1ed9t c\u00f4ng tr\u00ecnh tu\u1ea7n t\u1ef1, m\u1ed9t \u0111\u1ea1o l\u1ed9 tu\u1ea7n t\u1ef1, t\u1ee9c l\u00e0 ngh\u1ec7 thu\u1eadt b\u1eafn cung. C\u0169ng v\u1eady, th\u01b0a T\u00f4n gi\u1ea3 Gotama, \u0111\u1ed1i v\u1edbi ch\u00fang con l\u00e0 nh\u1eefng ng\u01b0\u1eddi to\u00e1n s\u1ed1, s\u1ed1ng nh\u1edd ngh\u1ec1 to\u00e1n s\u1ed1, c\u0169ng \u0111\u01b0\u1ee3c th\u1ea5y m\u1ed9t h\u1ecdc t\u1eadp tu\u1ea7n t\u1ef1, m\u1ed9t c\u00f4ng tr\u00ecnh tu\u1ea7n t\u1ef1, m\u1ed9t \u0111\u1ea1o l\u1ed9 tu\u1ea7n t\u1ef1, t\u1ee9c l\u00e0 to\u00e1n s\u1ed1. Th\u01b0a T\u00f4n gi\u1ea3 Gotama, v\u00ec r\u1eb1ng khi c\u00f3 \u0111\u01b0\u1ee3c ng\u01b0\u1eddi \u0111\u1ec7 t\u1eed, tr\u01b0\u1edbc h\u1ebft ch\u00fang con b\u1eaft ng\u01b0\u1eddi \u1ea5y \u0111\u1ebfm nh\u01b0 sau: “M\u1ed9t, m\u1ed9t l\u1ea7n, hai, hai l\u1ea7n, ba, ba l\u1ea7n, b\u1ed1n, b\u1ed1n l\u1ea7n, n\u0103m, n\u0103m l\u1ea7n, s\u00e1u, s\u00e1u l\u1ea7n, b\u1ea3y, b\u1ea3y l\u1ea7n, t\u00e1m, t\u00e1m l\u1ea7n, ch\u00edn, ch\u00edn l\u1ea7n, m\u01b0\u1eddi, m\u01b0\u1eddi l\u1ea7n”. V\u00e0 th\u01b0a T\u00f4n gi\u1ea3 Gotama, ch\u00fang con b\u1eaft \u0111\u1ebfm t\u1edbi m\u1ed9t tr\u0103m. C\u00f3 th\u1ec3 tr\u00ecnh b\u00e0y ch\u0103ng, th\u01b0a T\u00f4n gi\u1ea3 Gotama, trong Ph\u00e1p v\u00e0 Lu\u1eadt n\u00e0y, c\u0169ng c\u00f3 m\u1ed9t tu\u1ea7n t\u1ef1 h\u1ecdc t\u1eadp, m\u1ed9t tu\u1ea7n t\u1ef1 c\u00f4ng tr\u00ecnh, m\u1ed9t tu\u1ea7n t\u1ef1 \u0111\u1ea1o l\u1ed9 nh\u01b0 v\u1eady?<\/p>\n
— C\u00f3 th\u1ec3 tr\u00ecnh b\u00e0y, n\u00e0y B\u00e0-la-m\u00f4n, trong Ph\u00e1p v\u00e0 Lu\u1eadt n\u00e0y, c\u00f3 m\u1ed9t tu\u1ea7n t\u1ef1 h\u1ecdc t\u1eadp, c\u00f3 m\u1ed9t tu\u1ea7n t\u1ef1 c\u00f4ng tr\u00ecnh, c\u00f3 m\u1ed9t tu\u1ea7n t\u1ef1 \u0111\u1ea1o l\u1ed9. V\u00ed nh\u01b0, n\u00e0y B\u00e0-la-m\u00f4n, m\u1ed9t ng\u01b0\u1eddi hu\u1ea5n luy\u1ec7n ng\u1ef1a thi\u1ec7n x\u1ea3o, sau khi \u0111\u01b0\u1ee3c m\u1ed9t con ng\u1ef1a hi\u1ec1n thi\u1ec7n, tr\u01b0\u1edbc ti\u00ean luy\u1ec7n t\u1eadp cho n\u00f3 quen mang d\u00e2y c\u01b0\u01a1ng, r\u1ed3i t\u1eadp luy\u1ec7n cho n\u00f3 quen c\u00e1c h\u1ea1nh kh\u00e1c; c\u0169ng v\u1eady, n\u00e0y B\u00e0-la-m\u00f4n, Nh\u01b0 Lai khi \u0111\u01b0\u1ee3c m\u1ed9t ng\u01b0\u1eddi \u0111\u00e1ng \u0111\u01b0\u1ee3c \u0111i\u1ec1u ph\u1ee5c, tr\u01b0\u1edbc ti\u00ean hu\u1ea5n luy\u1ec7n ng\u01b0\u1eddi \u1ea5y nh\u01b0 sau: “H\u00e3y \u0111\u1ebfn T\u1ef7-kheo, h\u00e3y gi\u1eef gi\u1edbi h\u1ea1nh, h\u00e3y s\u1ed1ng ch\u1ebf ng\u1ef1 v\u1edbi s\u1ef1 ch\u1ebf ng\u1ef1 c\u1ee7a gi\u1edbi b\u1ed5n, \u0111\u1ea7y \u0111\u1ee7 oai nghi ch\u00e1nh h\u1ea1nh, th\u1ea5y s\u1ef1 nguy hi\u1ec3m trong nh\u1eefng l\u1ed7i nh\u1ecf nh\u1eb7t, th\u1ecd tr\u00ec v\u00e0 h\u1ecdc t\u1eadp c\u00e1c h\u1ecdc gi\u1edbi”.<\/p>\n
N\u00e0y B\u00e0-la-m\u00f4n, khi v\u1ecb T\u1ef7-kheo gi\u1eef gi\u1edbi h\u1ea1nh, ch\u1ebf ng\u1ef1 v\u1edbi s\u1ef1 ch\u1ebf ng\u1ef1 c\u1ee7a gi\u1edbi b\u1ed5n, \u0111\u1ea7y \u0111\u1ee7 oai nghi ch\u00e1nh h\u1ea1nh, th\u1ea5y s\u1ef1 nguy hi\u1ec3m trong nh\u1eefng l\u1ed7i nh\u1ecf nh\u1eb7t, th\u1ecd tr\u00ec v\u00e0 h\u1ecdc t\u1eadp c\u00e1c h\u1ecdc gi\u1edbi, Nh\u01b0 Lai m\u1edbi hu\u1ea5n luy\u1ec7n v\u1ecb \u1ea5y th\u00eam nh\u01b0 sau: “H\u00e3y \u0111\u1ebfn T\u1ef7-kheo, h\u00e3y h\u1ed9 tr\u00ec c\u00e1c c\u0103n, khi m\u1eaft th\u1ea5y s\u1eafc ch\u1edb c\u00f3 n\u1eafm gi\u1eef t\u01b0\u1edbng chung, ch\u1edb c\u00f3 n\u1eafm gi\u1eef t\u01b0\u1edbng ri\u00eang. Nh\u1eefng nguy\u00ean nh\u00e2n g\u00ec, v\u00ec nh\u00e3n c\u0103n kh\u00f4ng \u0111\u01b0\u1ee3c ch\u1ebf ng\u1ef1 khi\u1ebfn tham \u00e1i, \u01b0u bi, c\u00e1c \u00e1c b\u1ea5t thi\u1ec7n ph\u00e1p kh\u1edfi l\u00ean, v\u1ecb T\u1ef7-kheo t\u1ef1 ch\u1ebf ng\u1ef1 nguy\u00ean nh\u00e2n \u1ea5y, h\u1ed9 tr\u00ec con m\u1eaft, th\u1ef1c h\u00e0nh s\u1ef1 h\u1ed9 tr\u00ec con m\u1eaft. Khi tai nghe ti\u1ebfng…. m\u0169i ng\u1eedi h\u01b0\u01a1ng… l\u01b0\u1ee1i n\u1ebfm v\u1ecb.. th\u00e2n c\u1ea3m x\u00fac… \u00fd nh\u1eadn th\u1ee9c c\u00e1c ph\u00e1p, v\u1ecb \u1ea5y kh\u00f4ng n\u1eafm gi\u1eef t\u01b0\u1edbng chung, kh\u00f4ng n\u1eafm gi\u1eef t\u01b0\u1edbng ri\u00eang. Nh\u1eefng nguy\u00ean nh\u00e2n g\u00ec, v\u00ec \u00fd c\u0103n kh\u00f4ng \u0111\u01b0\u1ee3c ch\u1ebf ng\u1ef1, khi\u1ebfn tham \u00e1i, \u01b0u bi, c\u00e1c ph\u00e1p \u00e1c b\u1ea5t thi\u1ec7n kh\u1edfi l\u00ean, T\u1ef7-kheo ch\u1ebf ng\u1ef1 nguy\u00ean nh\u00e2n \u1ea5y, h\u1ed9 tr\u00ec \u00fd c\u0103n, th\u1ef1c h\u00e0nh s\u1ef1 h\u1ed9 tr\u00ec \u00fd c\u0103n”.<\/p>\n
N\u00e0y B\u00e0-la-m\u00f4n, sau khi T\u1ef7-kheo h\u1ed9 tr\u00ec c\u00e1c c\u0103n r\u1ed3i, Nh\u01b0 Lai m\u1edbi hu\u1ea5n luy\u1ec7n v\u1ecb \u1ea5y th\u00eam nh\u01b0 sau: “H\u00e3y \u0111\u1ebfn T\u1ef7-kheo, h\u00e3y ti\u1ebft \u0111\u1ed9 trong \u0103n u\u1ed1ng, ch\u01a1n ch\u00e1nh gi\u00e1c s\u00e1t th\u1ecd d\u1ee5ng m\u00f3n \u0103n, kh\u00f4ng ph\u1ea3i \u0111\u1ec3 vui \u0111\u00f9a, kh\u00f4ng ph\u1ea3i \u0111\u1ec3 \u0111am m\u00ea, kh\u00f4ng ph\u1ea3i \u0111\u1ec3 trang s\u1ee9c, kh\u00f4ng ph\u1ea3i \u0111\u1ec3 t\u1ef1 l\u00e0m \u0111\u1eb9p m\u00ecnh, ch\u1ec9 \u0111\u1ec3 th\u00e2n n\u00e0y \u0111\u01b0\u1ee3c duy tr\u00ec, \u0111\u01b0\u1ee3c b\u1ea3o d\u01b0\u1ee1ng, kh\u1ecfi b\u1ecb gia h\u1ea1i, \u0111\u1ec3 ch\u1ea5p tr\u00ec Ph\u1ea1m h\u1ea1nh, ngh\u0129 r\u1eb1ng: “Nh\u01b0 v\u1eady ta di\u1ec7t tr\u1eeb c\u00e1c c\u1ea3m th\u1ecd c\u0169 v\u00e0 kh\u00f4ng cho kh\u1edfi l\u00ean c\u00e1c c\u1ea3m th\u1ecd m\u1edbi; v\u00e0 ta s\u1ebd kh\u00f4ng ph\u1ea1m l\u1ed7i l\u1ea7m, s\u1ed1ng \u0111\u01b0\u1ee3c an \u1ed5n”.<\/p>\n
N\u00e0y B\u00e0-la-m\u00f4n, sau khi T\u1ef7-kheo ti\u1ebft \u0111\u1ed9 trong \u0103n u\u1ed1ng r\u1ed3i, Nh\u01b0 Lai m\u1edbi hu\u1ea5n luy\u1ec7n v\u1ecb \u1ea5y th\u00eam nh\u01b0 sau: “H\u00e3y \u0111\u1ebfn T\u1ef7-kheo, h\u00e3y ch\u00fa t\u00e2m c\u1ea3nh gi\u00e1c! Ban ng\u00e0y trong khi \u0111i kinh h\u00e0nh v\u00e0 trong khi \u0111ang ng\u1ed3i, g\u1ed9t s\u1ea1ch t\u00e2m tr\u00ed kh\u1ecfi c\u00e1c ch\u01b0\u1edbng ng\u1ea1i ph\u00e1p; ban \u0111\u00eam trong canh \u0111\u1ea7u, trong khi \u0111i kinh h\u00e0nh v\u00e0 trong khi \u0111ang ng\u1ed3i, g\u1ed9t s\u1ea1ch t\u00e2m tr\u00ed kh\u1ecfi c\u00e1c ch\u01b0\u1edbng ng\u1ea1i ph\u00e1p; ban \u0111\u00eam trong canh gi\u1eefa, h\u00e3y n\u1eb1m xu\u1ed1ng ph\u00eda h\u00f4ng b\u00ean ph\u1ea3i, nh\u01b0 d\u00e1ng n\u1eb1m con s\u01b0 t\u1eed, ch\u00e2n g\u00e1c tr\u00ean ch\u00e2n v\u1edbi nhau, ch\u00e1nh ni\u1ec7m t\u1ec9nh gi\u00e1c, h\u01b0\u1edbng ni\u1ec7m \u0111\u1ebfn l\u00fac ng\u1ed3i d\u1eady l\u1ea1i. Ban \u0111\u00eam trong canh cu\u1ed1i, khi \u0111\u00e3 th\u1ee9c d\u1eady, trong khi \u0111i kinh h\u00e0nh v\u00e0 trong khi \u0111ang ng\u1ed3i, g\u1ed9t s\u1ea1ch t\u00e2m tr\u00ed kh\u1ecfi c\u00e1c ch\u01b0\u1edbng ng\u1ea1i ph\u00e1p”.<\/p>\n
N\u00e0y, B\u00e0-la-m\u00f4n, sau khi v\u1ecb T\u1ef7-kheo ch\u00fa t\u00e2m t\u1ec9nh gi\u00e1c, Nh\u01b0 Lai m\u1edbi hu\u1ea5n luy\u1ec7n v\u1ecb \u1ea5y th\u00eam n\u1eefa nh\u01b0 sau: “H\u00e3y \u0111\u1ebfn T\u1ef7-kheo, h\u00e3y th\u00e0nh t\u1ef1u ch\u00e1nh ni\u1ec7m t\u1ec9nh gi\u00e1c, khi \u0111i t\u1edbi khi \u0111i lui \u0111\u1ec1u t\u1ec9nh gi\u00e1c; khi nh\u00ecn th\u1eb3ng, khi nh\u00ecn quanh \u0111\u1ec1u t\u1ec9nh gi\u00e1c; khi co tay, khi du\u1ed7i tay \u0111\u1ec1u t\u1ec9nh gi\u00e1c; khi mang y k\u00e9p, b\u00ecnh b\u00e1t, th\u01b0\u1ee3ng y \u0111\u1ec1u t\u1ec9nh gi\u00e1c; khi \u0103n, u\u1ed1ng, nhai, nu\u1ed1t, \u0111\u1ec1u t\u1ec9nh gi\u00e1c; khi \u0111i \u0111\u1ea1i ti\u1ec7n, ti\u1ec3u ti\u1ec7n \u0111\u1ec1u t\u1ec9nh gi\u00e1c; khi \u0111i, \u0111\u1ee9ng, ng\u1ed3i, n\u1eb1m, th\u1ee9c, n\u00f3i, y\u00ean l\u1eb7ng \u0111\u1ec1u t\u1ec9nh gi\u00e1c”.<\/p>\n
N\u00e0y B\u00e0-la-m\u00f4n, sau khi ch\u00e1nh ni\u1ec7m t\u1ec9nh gi\u00e1c r\u1ed3i, Nh\u01b0 Lai m\u1edbi hu\u1ea5n luy\u1ec7n v\u1ecb \u1ea5y th\u00eam nh\u01b0 sau: “H\u00e3y \u0111\u1ebfn T\u1ef7-kheo, h\u00e3y l\u1ef1a m\u1ed9t ch\u1ed7 thanh v\u1eafng, t\u1ecbch m\u1ecbch nh\u01b0 r\u1eebng, g\u1ed1c c\u00e2y, khe n\u00fai, hang \u0111\u00e1, b\u00e3i tha ma, l\u00f9m c\u00e2y, ngo\u00e0i tr\u1eddi, \u0111\u1ed1ng r\u01a1m”.<\/p>\n
V\u1ecb \u1ea5y l\u1ef1a m\u1ed9t ch\u1ed7 thanh v\u1eafng, t\u1ecbch m\u1ecbch, nh\u01b0 r\u1eebng, g\u1ed1c c\u00e2y, khe n\u00fai, hang \u0111\u00e1, b\u00e3i tha ma, l\u00f9m c\u00e2y, ngo\u00e0i tr\u1eddi, \u0111\u1ed1ng r\u01a1m. Sau khi \u0111i kh\u1ea5t th\u1ef1c v\u1ec1 v\u00e0 \u0103n xong, v\u1ecb \u1ea5y ng\u1ed3i ki\u1ebft-gi\u00e0, l\u01b0ng th\u1eb3ng t\u1ea1i ch\u1ed7 n\u00f3i tr\u00ean v\u00e0 an tr\u00fa ch\u00e1nh ni\u1ec7m tr\u01b0\u1edbc m\u1eb7t. V\u1ecb \u1ea5y t\u1eeb b\u1ecf tham \u00e1i \u1edf \u0111\u1eddi, s\u1ed1ng v\u1edbi t\u00e2m tho\u00e1t ly tham \u00e1i, g\u1ed9t r\u1eeda t\u00e2m h\u1ebft tham \u00e1i. T\u1eeb b\u1ecf s\u00e2n h\u1eadn, v\u1ecb \u1ea5y s\u1ed1ng v\u1edbi t\u00e2m kh\u00f4ng s\u00e2n h\u1eadn, l\u00f2ng t\u1eeb m\u1eabn th\u01b0\u01a1ng x\u00f3t t\u1ea5t c\u1ea3 ch\u00fang h\u1eefu t\u00ecnh, g\u1ed9t r\u1eeda t\u00e2m h\u1ebft s\u00e2n h\u1eadn. T\u1eeb b\u1ecf h\u00f4n tr\u1ea7m th\u1ee5y mi\u00ean, v\u1ecb \u1ea5y s\u1ed1ng tho\u00e1t ly h\u00f4n tr\u1ea7m th\u1ee5y mi\u00ean, v\u1edbi t\u00e2m t\u01b0\u1edfng h\u01b0\u1edbng v\u1ec1 \u00e1nh s\u00e1ng, ch\u00e1nh ni\u1ec7m t\u1ec9nh gi\u00e1c, g\u1ed9t r\u1eeda t\u00e2m h\u1ebft h\u00f4n tr\u1ea7m th\u1ee5y mi\u00ean; t\u1eeb b\u1ecf tr\u1ea1o c\u1eed h\u1ed1i ti\u1ebfc, v\u1ecb \u1ea5y s\u1ed1ng kh\u00f4ng tr\u1ea1o c\u1eed, n\u1ed9i t\u00e2m tr\u1ea7m l\u1eb7ng, g\u1ed9t r\u1eeda t\u00e2m h\u1ebft tr\u1ea1o c\u1eed h\u1ed1i ti\u1ebfc; t\u1eeb b\u1ecf nghi ng\u1edd, v\u1ecb \u1ea5y s\u1ed1ng tho\u00e1t kh\u1ecfi nghi ng\u1edd, kh\u00f4ng ph\u00e2n v\u00e2n l\u01b0\u1ee1ng l\u1ef1, g\u1ed9t r\u1eeda t\u00e2m h\u1ebft nghi ng\u1edd \u0111\u1ed1i v\u1edbi c\u00e1c thi\u1ec7n ph\u00e1p.<\/p>\n
Khi \u0111o\u1ea1n tr\u1eeb n\u0103m tri\u1ec1n c\u00e1i \u1ea5y, nh\u1eefng ph\u00e1p l\u00e0m \u00f4 nhi\u1ec5m t\u00e2m, l\u00e0m tr\u00ed tu\u1ec7 y\u1ebfu \u1edbt, v\u1ecb \u1ea5y ly d\u1ee5c, ly b\u1ea5t thi\u1ec7n ph\u00e1p ch\u1ee9ng v\u00e0 tr\u00fa Thi\u1ec1n th\u1ee9 nh\u1ea5t, m\u1ed9t tr\u1ea1ng th\u00e1i h\u1ef7 l\u1ea1c do ly d\u1ee5c sanh, v\u1edbi t\u1ea7m v\u1edbi t\u1ee9. V\u1ecb \u1ea5y di\u1ec7t t\u1ea7m v\u00e0 t\u1ee9, ch\u1ee9ng v\u00e0 tr\u00fa Thi\u1ec1n th\u1ee9 hai, m\u1ed9t tr\u1ea1ng th\u00e1i h\u1ef7 l\u1ea1c do \u0111\u1ecbnh sanh, kh\u00f4ng t\u1ea7m kh\u00f4ng t\u1ee9, n\u1ed9i t\u0129nh nh\u1ea5t t\u00e2m. V\u1ecb \u1ea5y ly h\u1ef7 tr\u00fa x\u1ea3, ch\u00e1nh ni\u1ec7m t\u1ec9nh gi\u00e1c, th\u00e2n c\u1ea3m s\u1ef1 l\u1ea1c th\u1ecd m\u00e0 c\u00e1c b\u1eadc Th\u00e1nh g\u1ecdi l\u00e0 x\u1ea3 ni\u1ec7m l\u1ea1c tr\u00fa, ch\u1ee9ng v\u00e0 tr\u00fa Thi\u1ec1n th\u1ee9 ba. X\u1ea3 l\u1ea1c, 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.<\/p>\n
N\u00e0y B\u00e0-la-m\u00f4n, \u0111\u1ed1i v\u1edbi nh\u1eefng T\u1ef7-kheo n\u00e0o l\u00e0 b\u1eadc h\u1eefu h\u1ecdc, t\u00e2m ch\u01b0a th\u00e0nh t\u1ef1u, \u0111ang s\u1ed1ng c\u1ea7n c\u1ea7u s\u1ef1 v\u00f4 th\u01b0\u1ee3ng an t\u1ecbnh c\u00e1c tri\u1ec1n \u00e1ch, \u0111\u00f3 l\u00e0 s\u1ef1 gi\u1ea3ng d\u1ea1y c\u1ee7a Ta nh\u01b0 v\u1eady \u0111\u1ed1i v\u1edbi nh\u1eefng v\u1ecb \u1ea5y. C\u00f2n \u0111\u1ed1i v\u1edbi nh\u1eefng v\u1ecb T\u1ef7-kheo l\u00e0 b\u1eadc A-la-h\u00e1n, c\u00e1c l\u1eadu \u0111\u00e3 t\u1eadn, tu h\u00e0nh th\u00e0nh m\u00e3n, c\u00e1c vi\u1ec7c n\u00ean l\u00e0m \u0111\u00e3 l\u00e0m, \u0111\u00e3 \u0111\u1eb7t g\u00e1nh n\u1eb7ng xu\u1ed1ng, \u0111\u00e3 th\u00e0nh \u0111\u1ea1t l\u00fd t\u01b0\u1edfng, \u0111\u00e3 t\u1eadn tr\u1eeb h\u1eefu ki\u1ebft s\u1eed, ch\u00e1nh tr\u00ed gi\u1ea3i tho\u00e1t, nh\u1eefng ph\u00e1p \u1ea5y \u0111\u01b0a \u0111\u1ebfn s\u1ef1 hi\u1ec7n t\u1ea1i l\u1ea1c tr\u00fa v\u00e0 ch\u00e1nh ni\u1ec7m t\u1ec9nh gi\u00e1c.<\/p>\n
Khi \u0111\u01b0\u1ee3c n\u00f3i v\u1eady, B\u00e0-la-m\u00f4n Ganaka Moggallana b\u1ea1ch Th\u1ebf T\u00f4n:<\/p>\n
— C\u00e1c \u0111\u1ec7 t\u1eed c\u1ee7a Sa-m\u00f4n Gotama, khi \u0111\u01b0\u1ee3c Sa-m\u00f4n Gotama khuy\u1ebfn gi\u00e1o nh\u01b0 v\u1eady, gi\u1ea3ng d\u1ea1y nh\u01b0 v\u1eady, c\u00f3 ph\u1ea3i t\u1ea5t c\u1ea3 \u0111\u1ec1u ch\u1ee9ng \u0111\u01b0\u1ee3c c\u1ee9u c\u00e1nh \u0111\u00edch Ni\u1ebft-b\u00e0n hay ch\u1ec9 c\u00f3 m\u1ed9t s\u1ed1 ch\u1ee9ng \u0111\u01b0\u1ee3c?<\/p>\n
— N\u00e0y B\u00e0-la-m\u00f4n, m\u1ed9t s\u1ed1 \u0111\u1ec7 t\u1eed c\u1ee7a Ta, khi \u0111\u01b0\u1ee3c khuy\u1ebfn gi\u00e1o nh\u01b0 v\u1eady, gi\u1ea3ng d\u1ea1y nh\u01b0 v\u1eady, ch\u1ee9ng \u0111\u01b0\u1ee3c c\u1ee9u c\u00e1nh \u0111\u00edch Ni\u1ebft-b\u00e0n, m\u1ed9t s\u1ed1 kh\u00f4ng ch\u1ee9ng \u0111\u01b0\u1ee3c.<\/p>\n
— Th\u01b0a T\u00f4n gi\u1ea3 Gotama, do nh\u00e2n g\u00ec, do duy\u00ean g\u00ec trong khi c\u00f3 m\u1eb7t Ni\u1ebft-b\u00e0n, trong khi c\u00f3 m\u1eb7t con \u0111\u01b0\u1eddng \u0111\u01b0a \u0111\u1ebfn Ni\u1ebft-b\u00e0n, trong khi c\u00f3 m\u1eb7t T\u00f4n gi\u1ea3 Gotama l\u00e0 b\u1eadc ch\u1ec9 \u0111\u01b0\u1eddng, tuy v\u1eady c\u00e1c \u0111\u1ec7 t\u1eed T\u00f4n gi\u1ea3 Gotama, \u0111\u01b0\u1ee3c T\u00f4n gi\u1ea3 Gotama khuy\u1ebfn gi\u00e1o nh\u01b0 v\u1eady, gi\u1ea3ng d\u1ea1y nh\u01b0 v\u1eady, m\u1ed9t s\u1ed1 ch\u1ee9ng \u0111\u01b0\u1ee3c c\u1ee9u c\u00e1nh \u0111\u00edch Ni\u1ebft-b\u00e0n, m\u1ed9t s\u1ed1 kh\u00f4ng ch\u1ee9ng \u0111\u01b0\u1ee3c?<\/p>\n
— N\u00e0y B\u00e0-la-m\u00f4n, \u1edf \u0111\u00e2y Ta s\u1ebd h\u1ecfi \u00d4ng. N\u1ebfu \u00d4ng kham nh\u1eabn, h\u00e3y tr\u1ea3 l\u1eddi cho Ta. N\u00e0y B\u00e0-la-m\u00f4n, \u00d4ng ngh\u0129 th\u1ebf n\u00e0o? \u00d4ng c\u00f3 gi\u1ecfi v\u1ec1 con \u0111\u01b0\u1eddng \u0111i \u0111\u1ebfn Rajagaha (V\u01b0\u01a1ng X\u00e1)?<\/p>\n
— Th\u01b0a T\u00f4n gi\u1ea3, con c\u00f3 gi\u1ecfi v\u1ec1 con \u0111\u01b0\u1eddng \u0111i \u0111\u1ebfn Rajagaha.<\/p>\n
— N\u00e0y B\u00e0-la-m\u00f4n, \u00d4ng ngh\u0129 th\u1ebf n\u00e0o? \u1ede \u0111\u00e2y, c\u00f3 m\u1ed9t ng\u01b0\u1eddi, mu\u1ed1n \u0111i \u0111\u1ebfn Rajagaha, ng\u01b0\u1eddi n\u00e0y \u0111\u1ebfn \u00d4ng v\u00e0 n\u00f3i nh\u01b0 sau: “Th\u01b0a T\u00f4n gi\u1ea3, t\u00f4i mu\u1ed1n \u0111i \u0111\u1ebfn Rajagaha. H\u00e3y ch\u1ec9 cho t\u00f4i con \u0111\u01b0\u1eddng \u0111i \u0111\u1ebfn Rajagaha”. \u00d4ng n\u00f3i v\u1edbi ng\u01b0\u1eddi \u1ea5y nh\u01b0 sau: “\u00d0\u01b0\u1ee3c, n\u00e0y B\u1ea1n, \u0111\u00e2y l\u00e0 con \u0111\u01b0\u1eddng \u0111\u01b0a \u0111\u1ebfn Rajagaha. H\u00e3y \u0111i theo con \u0111\u01b0\u1eddng \u1ea5y trong m\u1ed9t th\u1eddi gian. Sau khi \u0111i trong m\u1ed9t th\u1eddi gian, B\u1ea1n s\u1ebd th\u1ea5y m\u1ed9t l\u00e0ng t\u00ean nh\u01b0 th\u1ebf n\u00e0y. H\u00e3y \u0111i theo trong m\u1ed9t th\u1eddi gian. Sau khi \u0111i trong m\u1ed9t th\u1eddi gian, B\u1ea1n s\u1ebd th\u1ea5y m\u1ed9t th\u1ecb tr\u1ea5n t\u00ean nh\u01b0 th\u1ebf n\u00e0y. H\u00e3y \u0111i theo trong m\u1ed9t th\u1eddi gian. Sau khi \u0111i trong m\u1ed9t th\u1eddi gian, B\u1ea1n s\u1ebd th\u1ea5y Rajagaha v\u1edbi nh\u1eefng khu v\u01b0\u1eddn m\u1ef9 di\u1ec7u, v\u1edbi nh\u1eefng khu r\u1eebng m\u1ef9 di\u1ec7u, v\u1edbi nh\u1eefng v\u00f9ng \u0111\u1ea5t m\u1ef9 di\u1ec7u, v\u1edbi nh\u1eefng h\u1ed3 ao m\u1ef9 di\u1ec7u”. D\u1ea7u cho ng\u01b0\u1eddi \u1ea5y \u0111\u01b0\u1ee3c khuy\u1ebfn gi\u00e1o nh\u01b0 v\u1eady, \u0111\u01b0\u1ee3c gi\u1ea3ng d\u1ea1y nh\u01b0 v\u1eady, nh\u01b0ng l\u1ea1i l\u1ea5y con \u0111\u01b0\u1eddng sai l\u1ea1c, \u0111i v\u1ec1 h\u01b0\u1edbng T\u00e2y. R\u1ed3i m\u1ed9t ng\u01b0\u1eddi th\u1ee9 hai \u0111\u1ebfn, mu\u1ed1n \u0111i \u0111\u1ebfn Rajagaha. Ng\u01b0\u1eddi n\u00e0y \u0111\u1ebfn \u00d4ng v\u00e0 h\u1ecfi nh\u01b0 sau: “Th\u01b0a T\u00f4n gi\u1ea3, t\u00f4i mu\u1ed1n \u0111i \u0111\u1ebfn Rajagaha, mong T\u00f4n gi\u1ea3 ch\u1ec9 con \u0111\u01b0\u1eddng \u1ea5y cho t\u00f4i”. R\u1ed3i \u00d4ng n\u00f3i v\u1edbi ng\u01b0\u1eddi \u1ea5y nh\u01b0 sau: “\u00d0\u01b0\u1ee3c, n\u00e0y B\u1ea1n, \u0111\u00e2y l\u00e0 \u0111\u01b0\u1eddng \u0111i \u0111\u1ebfn Rajagaha. H\u00e3y \u0111i theo con \u0111\u01b0\u1eddng \u1ea5y trong m\u1ed9t th\u1eddi gian. Sau khi \u0111i m\u1ed9t th\u1eddi gian, B\u1ea1n s\u1ebd th\u1ea5y m\u1ed9t l\u00e0ng c\u00f3 t\u00ean nh\u01b0 th\u1ebf n\u00e0y. H\u00e3y \u0111i theo con \u0111\u01b0\u1eddng \u1ea5y trong m\u1ed9t th\u1eddi gian. Sau khi \u0111i m\u1ed9t th\u1eddi gian, B\u1ea1n s\u1ebd th\u1ea5y m\u1ed9t th\u1ecb tr\u1ea5n c\u00f3 t\u00ean nh\u01b0 th\u1ebf n\u00e0y. H\u00e3y \u0111i theo con \u0111\u01b0\u1eddng \u1ea5y trong m\u1ed9t th\u1eddi gian. Sau khi \u0111i theo con \u0111\u01b0\u1eddng \u1ea5y trong m\u1ed9t th\u1eddi gian, B\u1ea1n s\u1ebd th\u1ea5y Rajagaha v\u1edbi nh\u1eefng khu v\u01b0\u1eddn m\u1ef9 di\u1ec7u, v\u1edbi nh\u1eefng khu r\u1eebng m\u1ef9 di\u1ec7u, v\u1edbi nh\u1eefng v\u00f9ng \u0111\u1ea5t m\u1ef9 di\u1ec7u, v\u1edbi nh\u1eefng ao h\u1ed3 m\u1ef9 di\u1ec7u”. Ng\u01b0\u1eddi \u1ea5y \u0111\u01b0\u1ee3c \u00d4ng khuy\u1ebfn gi\u00e1o nh\u01b0 v\u1eady, gi\u1ea3ng nh\u01b0 v\u1eady, \u0111i \u0111\u1ebfn Rajagaha m\u1ed9t c\u00e1ch an to\u00e0n.<\/p>\n
N\u00e0y B\u00e0-la-m\u00f4n, do nh\u00e2n g\u00ec, do duy\u00ean g\u00ec, trong khi c\u00f3 m\u1eb7t Rajagaha, trong khi c\u00f3 m\u1eb7t con \u0111\u01b0\u1eddng \u0111\u01b0a \u0111\u1ebfn Rajagaha, trong khi c\u00f3 m\u1eb7t \u00d4ng l\u00e0 ng\u01b0\u1eddi ch\u1ec9 \u0111\u01b0\u1eddng, d\u1ea7u cho \u00d4ng c\u00f3 khuy\u1ebfn gi\u00e1o nh\u01b0 v\u1eady, gi\u1ea3ng d\u1ea1y nh\u01b0 v\u1eady, m\u1ed9t ng\u01b0\u1eddi l\u1ea5y con \u0111\u01b0\u1eddng sai l\u1ea1c, \u0111i v\u1ec1 h\u01b0\u1edbng T\u00e2y, c\u00f2n m\u1ed9t ng\u01b0\u1eddi c\u00f3 th\u1ec3 \u0111i \u0111\u1ebfn Rajagaha m\u1ed9t c\u00e1ch an to\u00e0n?<\/p>\n
— Th\u01b0a T\u00f4n gi\u1ea3 Gotama, \u1edf \u0111\u00e2y, con l\u00e0m g\u00ec \u0111\u01b0\u1ee3c? Con ch\u1ec9 l\u00e0 ng\u01b0\u1eddi ch\u1ec9 \u0111\u01b0\u1eddng, th\u01b0a T\u00f4n gi\u1ea3 Gotama.<\/p>\n
— C\u0169ng v\u1eady, n\u00e0y B\u00e0-la-m\u00f4n, trong khi c\u00f3 m\u1eb7t Ni\u1ebft-b\u00e0n, trong khi c\u00f3 m\u1eb7t con \u0111\u01b0\u1eddng \u0111i \u0111\u1ebfn Ni\u1ebft-b\u00e0n, v\u00e0 trong khi c\u00f3 m\u1eb7t Ta l\u00e0 b\u1eadc ch\u1ec9 \u0111\u01b0\u1eddng. Nh\u01b0ng c\u00e1c \u0111\u1ec7 t\u1eed c\u1ee7a Ta, \u0111\u01b0\u1ee3c Ta khuy\u1ebfn gi\u00e1o nh\u01b0 v\u1eady, gi\u1ea3ng d\u1ea1y nh\u01b0 v\u1eady, m\u1ed9t s\u1ed1 ch\u1ee9ng \u0111\u01b0\u1ee3c c\u1ee9u c\u00e1nh \u0111\u00edch Ni\u1ebft-b\u00e0n, m\u1ed9t s\u1ed1 kh\u00f4ng ch\u1ee9ng \u0111\u01b0\u1ee3c. \u1ede \u0111\u00e2y, n\u00e0y B\u00e0-la-m\u00f4n, Ta l\u00e0m g\u00ec \u0111\u01b0\u1ee3c? Nh\u01b0 Lai ch\u1ec9 l\u00e0 ng\u01b0\u1eddi ch\u1ec9 \u0111\u01b0\u1eddng.<\/p>\n
Khi nghe n\u00f3i v\u1eady, B\u00e0-la-m\u00f4n Ganaka Moggalana b\u1ea1ch Th\u1ebf T\u00f4n:<\/p>\n
— Th\u01b0a T\u00f4n gi\u1ea3 Gotama, \u0111\u1ed1i v\u1edbi nh\u1eefng ng\u01b0\u1eddi kh\u00f4ng ph\u1ea3i v\u00ec l\u00f2ng tin, ch\u1ec9 v\u00ec sinh k\u1ebf, xu\u1ea5t gia, t\u1eeb b\u1ecf gia \u0111\u00ecnh, s\u1ed1ng kh\u00f4ng gia \u0111\u00ecnh, nh\u1eefng ng\u01b0\u1eddi x\u1ea3o tr\u00e1, l\u01b0\u1eddng g\u1ea1t, h\u01b0 ng\u1ee5y, m\u1ea5t th\u0103ng b\u1eb1ng, cao m\u1ea1n, dao \u0111\u1ed9ng, n\u00f3i ph\u00f4 t\u1ea1p nh\u1ea1p, kh\u00f4ng h\u1ed9 tr\u00ec c\u00e1c c\u0103n, \u0103n u\u1ed1ng kh\u00f4ng ti\u1ebft \u0111\u1ed9, kh\u00f4ng ch\u00fa t\u00e2m c\u1ea3nh gi\u00e1c, th\u1edd \u01a1 v\u1edbi Sa-m\u00f4n h\u1ea1nh, kh\u00f4ng t\u00f4n k\u00ednh h\u1ecdc t\u1eadp, s\u1ed1ng qu\u00e1 \u0111\u1ea7y \u0111\u1ee7, u\u1ec3 o\u1ea3i, \u0111i \u0111\u1ea7u trong th\u1ed1i th\u1ea5t, t\u1eeb b\u1ecf g\u00e1nh n\u1eb7ng vi\u1ec5n ly, bi\u1ebfng nh\u00e1c, tinh c\u1ea7n th\u1ea5p k\u00e9m, th\u1ea5t ni\u1ec7m, kh\u00f4ng t\u1ec9nh gi\u00e1c, kh\u00f4ng \u0111\u1ecbnh t\u00e2m, t\u00e2m t\u00e1n lo\u1ea1n, li\u1ec7t tu\u1ec7, c\u00e2m ng\u1ecdng; T\u00f4n gi\u1ea3 Gotama kh\u00f4ng th\u1ec3 s\u1ed1ng v\u1edbi nh\u1eefng ng\u01b0\u1eddi nh\u01b0 v\u1eady.<\/p>\n
C\u00f2n nh\u1eefng Thi\u1ec7n gia nam t\u1eed v\u00ec l\u00f2ng tin xu\u1ea5t gia, t\u1eeb b\u1ecf gia \u0111\u00ecnh, s\u1ed1ng kh\u00f4ng gia \u0111\u00ecnh, kh\u00f4ng x\u1ea3o tr\u00e1, kh\u00f4ng l\u01b0\u1eddng g\u1ea1t, kh\u00f4ng h\u01b0 ng\u1ee5y, kh\u00f4ng m\u1ea5t th\u0103ng b\u1eb1ng, kh\u00f4ng cao m\u1ea1n, kh\u00f4ng dao \u0111\u1ed9ng, kh\u00f4ng n\u00f3i ph\u00f4 t\u1ea1p nh\u1ea1p, h\u1ed9 tr\u00ec c\u00e1c c\u0103n, \u0103n u\u1ed1ng c\u00f3 ti\u1ebft \u0111\u1ed9, ch\u00fa t\u00e2m t\u1ec9nh gi\u00e1c, kh\u00f4ng th\u1edd \u01a1 v\u1edbi Sa-m\u00f4n h\u1ea1nh, t\u00f4n k\u00ednh h\u1ecdc t\u1eadp, s\u1ed1ng kh\u00f4ng qu\u00e1 \u0111\u1ea7y \u0111\u1ee7, kh\u00f4ng u\u1ec3 o\u1ea3i, t\u1eeb b\u1ecf th\u1ed1i th\u1ea5t, \u0111i \u0111\u1ea7u trong vi\u1ec5n ly, tinh c\u1ea7n, tinh t\u1ea5n, ch\u00e1nh ni\u1ec7m, an tr\u00fa, t\u1ec9nh gi\u00e1c, \u0111\u1ecbnh t\u0129nh, nh\u1ee9t t\u00e2m, c\u00f3 tr\u00ed tu\u1ec7, kh\u00f4ng c\u00e2m ng\u1ecdng; T\u00f4n gi\u1ea3 Gotama s\u1ed1ng h\u00f2a h\u1ee3p v\u1edbi nh\u1eefng v\u1ecb \u1ea5y.<\/p>\n
V\u00ed nh\u01b0 T\u00f4n gi\u1ea3 Gotama, trong c\u00e1c lo\u1ea1i c\u0103n h\u01b0\u01a1ng, h\u1eafc chi\u00ean \u0111\u00e0n h\u01b0\u01a1ng \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0 t\u1ed1i th\u01b0\u1ee3ng; trong c\u00e1c lo\u1ea1i l\u00f5i c\u00e2y h\u01b0\u01a1ng, x\u00edch chi\u00ean \u0111\u00e0n h\u01b0\u01a1ng \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0 t\u1ed1i th\u01b0\u1ee3ng; trong c\u00e1c lo\u1ea1i hoa h\u01b0\u01a1ng, v\u0169 qu\u00fd h\u01b0\u01a1ng (jasmine) \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0 t\u1ed1i th\u01b0\u1ee3ng. C\u0169ng v\u1eady l\u00e0 l\u1eddi khuy\u1ebfn gi\u00e1o c\u1ee7a T\u00f4n gi\u1ea3 Gotama \u0111\u01b0\u1ee3c xem l\u00e0 cao nh\u1ea5t trong nh\u1eefng l\u1eddi khuy\u1ebfn gi\u00e1o hi\u1ec7n nay.<\/p>\n
Th\u1eadt vi di\u1ec7u thay, th\u01b0a T\u00f4n gi\u1ea3 Gotama! Th\u1eadt vi di\u1ec7u thay, th\u01b0a T\u00f4n gi\u1ea3 Gotama! Nh\u01b0 ng\u01b0\u1eddi d\u1ef1ng \u0111\u1ee9ng l\u1ea1i nh\u1eefng g\u00ec b\u1ecb qu\u0103ng ng\u00e3 xu\u1ed1ng, ph\u01a1i b\u00e0y nh\u1eefng g\u00ec b\u1ecb che k\u00edn, ch\u1ec9 \u0111\u01b0\u1eddng cho nh\u1eefng ng\u01b0\u1eddi b\u1ecb l\u1ea1c h\u01b0\u1edbng, \u0111em \u0111\u00e8n s\u00e1ng v\u00e0o trong b\u00f3ng t\u1ed1i \u0111\u1ec3 nh\u1eefng ai c\u00f3 m\u1eaft c\u00f3 th\u1ec3 th\u1ea5y s\u1eafc; c\u0169ng v\u1eady, Ch\u00e1nh ph\u00e1p \u0111\u00e3 \u0111\u01b0\u1ee3c T\u00f4n gi\u1ea3 Gotama d\u00f9ng nhi\u1ec1u ph\u01b0\u01a1ng ti\u1ec7n tr\u00ecnh b\u00e0y gi\u1ea3i th\u00edch. Con xin quy y T\u00f4n gi\u1ea3 Gotama, quy y Ph\u00e1p v\u00e0 ch\u00fang T\u1ef7-kheo T\u0103ng. Mong T\u00f4n gi\u1ea3 Gotama nh\u1eadn con l\u00e0m \u0111\u1ec7 t\u1eed, 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 Ganakamoggallana Sutta<\/strong><\/p>\n The Discourse to Ganaka-Moggallana<\/strong><\/p>\n Translated from the Pali by I.B. Horner<\/em><\/p>\n Thus I have heard: At one time the Lord was staying near Savatthi in the palace of Migara’s mother in the Eastern Monastery. Then the brahman Ganaka-Moggallana approached the Lord; having approached he exchanged greetings with the Lord; having conversed in a friendly and courteous way, he sat down at a respectful distance. As he was sitting down at a respectful distance, Ganaka-Moggallana the brahman spoke thus to the Lord: “Just as, good Gotama, in this palace of Migara’s mother there can be seen a gradual training, a gradual doing, a gradual practice, that is to say as far as the last flight of stairs,[1] so, too, good Gotama, for these brahmans there can be seen a gradual training, a gradual doing, a gradual practice, that is to say in the study [of the Vedas];[2] so too, good Gotama, for these archers there can be seen a gradual…practice, that is to say in archery; so too, good Gotama, for us whose livelihood is calculation[3] there can be seen a gradual training, a gradual practice, that is to say in accountancy. For when we get a pupil, good Gotama, we first of all make him calculate: ‘One one, two twos, three threes, four fours, five fives, six sixes, seven sevens, eight eights, nine nines, ten tens,’ and we, good Gotama, also make him calculate a hundred. Is it not possible, good Gotama, to lay down a similar gradual training, gradual doing, gradual practice in respect of this dhamma and discipline?”<\/p>\n “It is possible, brahman, to lay down a gradual training, a gradual doing, a gradual practice in respect of this dhamma and discipline, Brahman, even a skilled trainer of horses, having taken on a beautiful thoroughbred first of all gets it used to the training in respect of wearing the bit. Then he gets it used to further training — even so brahman, the Tathagata, having taken on a man to be tamed, first of all disciplines him thus:<\/p>\n Morality<\/strong><\/p>\n “‘Come you, monk, be of moral habit, live controlled by the control of the Obligations, endowed with [right] behavior and posture, seeing peril in the slightest fault and, undertaking them, train yourself in the rules of training.’ As soon, brahman, as the monk is of moral habit, controlled by the control of the Obligations, endowed with [right] behavior and posture; seeing peril in the slightest fault and, undertaking them, trains himself in the rules of training, the Tathagata disciplines him further saying:<\/p>\n Sense-control<\/strong><\/p>\n “‘Come you monk, be guarded as to the doors of the sense-organs; having seen a material shape with the eye, do not be entranced with the general appearance, do not be entranced with the detail; for if one dwells with the organ of sight uncontrolled, covetousness and dejection, evil, unskillful states of mind, may flow in. So fare along controlling it, guard the organ of sight, achieve control over the organ of sight. Having heard a sound with the ear…Having smelt a smell with the nose…Having savored a taste with the tongue…Having felt a touch with the body…Having cognized a mental state with the mind, do not be entranced with the detail. For if one dwells with the organ of mind uncontrolled, covetousness and dejection, evil, unskillful states of mind, may flow in. So fare along controlling it; guard the organ of mind, achieve control over the organ of mind.’<\/p>\n Moderation in eating<\/strong><\/p>\n “As soon, brahman, as a monk is guarded as to the doors of the sense-organs, the Tathagata disciplines him further, saying: ‘Come you, monk, be moderate in eating; you should take food reflecting carefully, not for fun or indulgence or personal charm or beautification, but taking just enough for maintaining this body and keeping it going, for keeping it unharmed, for furthering the Brahma-faring,[4] with the thought: Thus will I crush out an old feeling, and I will not allow a new feeling to arise, and then there will be for me subsistence and blamelessness and abiding in comfort.’<\/p>\n Vigilance<\/strong><\/p>\n “As soon, brahman, as a monk is moderate in eating, the Tathagata disciplines him further, saying: ‘Come you, monk, dwell intent on vigilance; during the day while pacing up and down, while sitting down, cleanse the mind of obstructive mental states; during the middle watch of the night, lie down on the right side in the lion posture, foot resting on foot, mindful, clearly conscious, reflecting on the thought of getting up again; during the last watch of the night, when you have arisen, while pacing up and down, while sitting down, cleanse the mind of obstructive mental states.’<\/p>\n Mindfulness and clear consciousness<\/strong><\/p>\n “As soon, brahman, as a monk is intent on vigilance, the Tathagata disciplines him further, saying: ‘Come you, monk, be possessed of mindfulness and clear consciousness, acting with clear consciousness whether you are approaching or departing, acting with clear consciousness whether you are looking ahead or looking round, acting with clear consciousness whether you are bending in or stretching out [the arms], acting with clear consciousness whether you are carrying the outer cloak, the bowl or robe, acting with clear consciousness whether you are eating, drinking, munching, savoring, acting with clear consciousness whether you are obeying the calls of nature, acting with clear consciousness whether you are walking, standing, sitting, asleep, awake, talking or being silent.’<\/p>\n Overcoming of the five hindrances<\/strong><\/p>\n “As soon, brahman, as he is possessed of mindfulness and clear consciousness, the Tathagata disciplines him further, saying: ‘Come you, monk, choose a remote lodging in a forest, at the root of a tree, on a mountain slope, in a glen, a hill cave, a cemetery, a woodland grove, in the open, or on a heap of straw.’ On returning from alms-gathering after the meal, the monk sits down crosslegged, holding the back erect, having made mindfulness rise up in front of him. He, getting rid of covetousness for the world, dwells with a mind devoid of covetousness, he cleanses the mind of covetousness. Getting rid of the taint of ill-will, he dwells benevolent in mind; compassionate and merciful towards all creatures and beings, he cleanses the mind of ill-will. Getting rid of sloth and torpor, he dwells without sloth or torpor; perceiving the light, mindful and clearly conscious he cleanses the mind of sloth and torpor. Getting rid of restlessness and worry, he dwells calmly; the mind inward tranquil, he cleanses the mind of restlessness and worry. Getting rid of doubt, he dwells doubt-crossed; unperplexed as to the states that are skilled,[5] he cleanses his mind of doubt.<\/p>\n Jhana<\/strong><\/p>\n “He, by getting rid of these five hindrances,[6] which are defilements of the mind and deleterious to intuitive wisdom, aloof from pleasures of the senses, aloof from unskilled states of mind, enters and abides in the first meditation which is accompanied by initial thought and discursive thought, is born of aloofness and is rapturous and joyful. By allaying initial thought and discursive thought, his mind subjectively tranquilized and fixed on one point, he enters and abides in the second meditation which is devoid of initial thought and discursive thought, is born of concentration and is rapturous and joyful. By the fading out of rapture, he dwells with equanimity, attentive and clearly conscious, and experiences in his person that joy of which the ariyans[7] say: ‘Joyful lives he who has equanimity and is mindful,’ and he enters and abides in the third meditation. By getting rid of anguish, by the going down of his former pleasures and sorrows, he enters and abides in the fourth meditation which has neither anguish nor joy, and which is entirely purified by equanimity and mindfulness.<\/p>\n “Brahman, such is my instruction for those monks who are learners who, perfection being not yet attained, dwell longing for the incomparable security from the bonds. But as for those monks who are perfected ones, the cankers destroyed, who have lived the life, done what was to be done, shed the burden, attained to their own goal, the fetters of becoming utterly destroyed, and who are freed by perfect profound knowledge — these things conduce both to their abiding in ease here and now as well as to their mindfulness and clear consciousness.”<\/p>\n When this had been said, the brahman Ganaka-Moggallana spoke thus to the Lord:<\/p>\n “Now, on being exhorted thus and instructed thus by the good Gotama, do all the good Gotama’s disciples attain the unchanging goal[8] — nibbana or do some not attain it?”<\/p>\n “Some of my disciples, brahman, on being exhorted and instructed thus by me, attain the unchanging goal — nibbana; some do not attain it.”<\/p>\n “What is the cause, good Gotama, what the reason that; since nibbana does exist, since the way leading to nibbana exists, since the good Gotama exists as adviser, some of the good Gotama’s disciples on being exhorted thus and instructed thus by the good Gotama, attain the unchanging goal — nibbana, but some do not attain it?”<\/p>\n “Well then, brahman, I will question you on this point in reply. As it is pleasing to you, so you may answer me. What do you think about this, brahman? Are you skilled in the way leading to Rajagaha?”<\/p>\n “Yes, sir, skilled am I in the way leading to Rajagaha.”<\/p>\n “What do you think about this? A man might come along here wanting to go to Rajagaha. Having approached you, he might speak thus: ‘I want to go to Rajagaha, sir; show me the way to this Rajagaha.’ You might speak thus to him: “Yes, my good man, this road goes to Rajagaha; go along it for a while. When you have gone along it for a while you will see a village; go along for a while; when you have gone along for a while you will see a market town; go for a while. When you have gone along for a while you will see Rajagaha with its delightful parks, delightful forests, delightful fields, delightful ponds. But although he has been exhorted and instructed thus by you, he might take the wrong road and go westwards. Then a second man might come along wanting to go to Rajagaha…(as above)…you will see Rajagaha with its delightful…ponds.’ Exhorted and instructed thus by you he might get to Rajagaha safely. What is the cause, brahman, what the reason that, since Rajagaha does exist, since the way leading to Rajagaha exists, since you exist as adviser, the one man, although being exhorted and instructed thus by you, may take the wrong road and go westwards while the other may get to Rajagaha safely?”<\/p>\n “What can I, good Gotama, do in this matter? A shower of the way, good Gotama, am I.”<\/p>\n “Even so, brahman, nibbana does exist, the way leading to nibbana exists and I exist as adviser. But some of my disciples, on being exhorted and instructed thus by me attain the unchanging goal — nibbana, some do not attain it. What can I, brahman, do in this matter? A shower of the way, brahman, is a Tathagata.”<\/p>\n When this had been said, the brahman Ganaka-Moggallana spoke thus to the Lord:<\/p>\n “Good Gotama, as for those persons who, in want of a way of living, having gone forth from home into homelessness without faith, who are crafty, fraudulent, deceitful, who are unbalanced and puffed up, who are shifty, scurrilous and of loose talk, the doors of whose sense-organs are not guarded, who do not know moderation in eating, who are not intent on vigilance, indifferent to recluseship, not of keen respect for the training, who are ones for abundance, lax, taking the lead in backsliding, shirking the burden of seclusion, who are indolent, of feeble energy, of confused mindfulness, not clearly conscious, not concentrated but of wandering minds, who are weak in wisdom, drivellers — the good Gotama is not in communion with them. But as for those young men of respectable families who have gone forth from home into homelessness from faith, who are not crafty, fraudulent or deceitful, who are not unbalanced or puffed up, who are not shifty, scurrilous or of loose talk, the doors of whose sense-organs are guarded, who know moderation in eating, who are intent on vigilance, longing for recluseship, of keen respect for the training, who are not ones for abundance, not lax, shirking, backsliding, taking the lead in seclusion, who are of stirred up energy, self-resolute, with mindfulness aroused, clearly conscious, concentrated, their minds one-pointed, who have wisdom, are not drivellers — the good Gotama is in communion with them. As, good Gotama, black gum is pointed to as chief of root-scents, as red sandalwood is pointed to as chief of the pith-scents, as jasmine is pointed to as chief of the flower scents — even so is the exhortation of the good Gotama highest among the teachings of today. Excellent, good Gotama, excellent, good Gotama. As, good Gotama, one might set upright what had been upset, or disclose what had been covered, or show the way to one who had gone astray, or bring an oil-lamp into the darkness so that those with vision might see material shapes — even so in many a figure is dhamma made clear by the good Gotama. I am going to the revered Gotama for refuge and to dhamma and to the Order of monks May the good Gotama accept me as a lay-follower going for refuge from today forth for as long as life lasts.”<\/p>\n Notes<\/strong><\/p>\n 1. A seven-storied palace is not to be built in one day [Commentary].<\/p>\n 2. It is not possible to learn the three Vedas by heart in one day [Commentary].<\/p>\n 3. Ganana. From this profession of his, the distinguishing addition to the brahman’s name is derived [Ed., The Wheel].<\/p>\n 4. Brahmacariyam. This refers to the pure life of a celibate recluse [Ed., The Wheel].<\/p>\n 5. Kusala. Sometimes translated by “salutary, profitable, karmically wholesome.” [Ed., The Wheel].<\/p>\n 6. On these, see The Wheel No. 26.<\/p>\n 7. Ariya refers here, according to the Visuddhimagga, to the Enlightened Ones.<\/p>\n 8. Accantanittha. Accanta can also mean “utmost, culminating, supreme.”<\/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”] 107. Kinh Ganaka Moggall\u00e0na (Ganakamoggall\u00e0na sutta) Nh\u01b0 v\u1ea7y t\u00f4i nghe. M\u1ed9t th\u1eddi Th\u1ebf T\u00f4n tr\u00fa \u1edf Savatthi, Pubbarama, n\u01a1i l\u00e2u \u0111\u00e0i c\u1ee7a Migaramatu (\u00d0\u00f4ng Vi\u00ean L\u1ed9c M\u1eabu Gi\u1ea3ng \u0111\u01b0\u1eddng). R\u1ed3i B\u00e0-la-m\u00f4n Ganaka Moggallana \u0111i \u0111\u1ebfn ch\u1ed7 Th\u1ebf T\u00f4n, sau khi \u0111\u1ebfn n\u00f3i l\u00ean nh\u1eefng l\u1eddi ch\u00e0o \u0111\u00f3n h\u1ecfi th\u0103m, sau khi […]<\/p>\n","protected":false},"author":2,"featured_media":171740,"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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