[vc_tta_tabs][vc_tta_section title=”Vi\u1ec7t Ng\u1eef” tab_id=”viet-ngu”]<\/p>\n
(Gopaka Moggall\u00e0na sutta)<\/p>\n
Nh\u01b0 v\u1ea7y t\u00f4i nghe.<\/p>\n
M\u1ed9t th\u1eddi T\u00f4n gi\u1ea3 Ananda tr\u00fa \u1edf Rajagaha (V\u01b0\u01a1ng X\u00e1) t\u1ea1i Veluvana (Tr\u00fac L\u00e2m), ch\u1ed7 nu\u00f4i d\u01b0\u1ee1ng c\u00e1c con s\u00f3c, khi Th\u1ebf T\u00f4n th\u1ecb t\u1ecbch kh\u00f4ng bao l\u00e2u.<\/p>\n
L\u00fac b\u1ea5y gi\u1edd, Vua Ajatasattu con b\u00e0 Videhi n\u01b0\u1edbc Magadha (Ma-ki\u1ec7t-\u0111\u00e0), v\u00ec nghi ng\u1edd Pajjota (\u00d0\u0103ng Quang V\u01b0\u01a1ng), n\u00ean cho x\u00e2y ki\u00ean c\u1ed1 th\u00e0nh Rajagaha.<\/p>\n
T\u00f4n gi\u1ea3 Ananda bu\u1ed5i s\u00e1ng \u0111\u1eafp y, c\u1ea7m y b\u00e1t \u0111i v\u00e0o Rajagaha \u0111\u1ec3 kh\u1ea5t th\u1ef1c. R\u1ed3i T\u00f4n gi\u1ea3 Ananda suy ngh\u0129: “Nay c\u00f2n qu\u00e1 s\u1edbm \u0111\u1ec3 v\u00e0o Rajagaha kh\u1ea5t th\u1ef1c. V\u1eady ta h\u00e3y \u0111i \u0111\u1ebfn B\u00e0-la-m\u00f4n Gopaka Moggallana v\u00e0 ch\u1ed7 l\u00e0m vi\u1ec7c c\u1ee7a v\u1ecb n\u00e0y”. R\u1ed3i T\u00f4n gi\u1ea3 Ananda \u0111i \u0111\u1ebfn B\u00e0-la-m\u00f4n Gopaka Moggallana v\u00e0 ch\u1ed7 l\u00e0m vi\u1ec7c c\u1ee7a v\u1ecb n\u00e0y. B\u00e0-la-m\u00f4n Gopaka Moggallana th\u1ea5y T\u00f4n gi\u1ea3 Ananda t\u1eeb xa \u0111i \u0111\u1ebfn, sau khi th\u1ea5y, li\u1ec1n n\u00f3i v\u1edbi T\u00f4n gi\u1ea3 Ananda:<\/p>\n
— H\u00e3y \u0111\u1ebfn, T\u00f4n gi\u1ea3 Ananda! Thi\u1ec7n lai, T\u00f4n gi\u1ea3 Ananda! \u00d0\u00e3 l\u00e2u r\u1ed3i T\u00f4n gi\u1ea3 Ananda m\u1edbi t\u1ea1o \u0111\u01b0\u1ee3c c\u01a1 h\u1ed9i n\u00e0y, t\u1ee9c l\u00e0 \u0111\u1ebfn \u0111\u00e2y. T\u00f4n gi\u1ea3 Ananda h\u00e3y ng\u1ed3i xu\u1ed1ng, \u0111\u00e2y l\u00e0 ch\u1ed7 ng\u1ed3i \u0111\u00e3 so\u1ea1n s\u1eb5n.<\/p>\n
T\u00f4n gi\u1ea3 Ananda ng\u1ed3i xu\u1ed1ng tr\u00ean ch\u1ed7 ng\u1ed3i \u0111\u00e3 so\u1ea1n s\u1eb5n. C\u00f2n B\u00e0-la-m\u00f4n Gopaka Moggallana ch\u1ecdn m\u1ed9t ch\u1ed7 ng\u1ed3i th\u1ea5p kh\u00e1c r\u1ed3i ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean. Ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean, B\u00e0-la-m\u00f4n Gopaka Moggallana th\u01b0a v\u1edbi T\u00f4n gi\u1ea3 Ananda:<\/p>\n
— C\u00f3 th\u1ec3 ch\u0103ng, m\u1ed9t T\u1ef7-kheo th\u00e0nh t\u1ef1u m\u1ed9t c\u00e1ch tr\u1ecdn v\u1eb9n, m\u1ed9t c\u00e1ch \u0111\u1ea7y \u0111\u1ee7 t\u1ea5t c\u1ea3 c\u00e1c ph\u00e1p m\u00e0 T\u00f4n gi\u1ea3 Gotama, b\u1eadc A-la-h\u00e1n, Ch\u00e1nh \u00d0\u1eb3ng Gi\u00e1c \u0111\u00e3 th\u00e0nh t\u1ef1u?<\/p>\n
— Kh\u00f4ng th\u1ec3 c\u00f3 m\u1ed9t T\u1ef7-kheo, n\u00e0y B\u00e0-la-m\u00f4n, th\u00e0nh t\u1ef1u m\u1ed9t c\u00e1ch tr\u1ecdn v\u1eb9n, m\u1ed9t c\u00e1ch \u0111\u1ea7y \u0111\u1ee7 t\u1ea5t c\u1ea3 c\u00e1c ph\u00e1p m\u00e0 Th\u1ebf T\u00f4n, b\u1eadc A-la-h\u00e1n, Ch\u00e1nh \u00d0\u1eb3ng Gi\u00e1c \u0111\u00e3 th\u00e0nh t\u1ef1u. N\u00e0y B\u00e0-la-m\u00f4n, Th\u1ebf T\u00f4n l\u00e0 b\u1eadc l\u00e0m kh\u1edfi d\u1eady con \u0111\u01b0\u1eddng tr\u01b0\u1edbc \u0111\u00e2y ch\u01b0a \u0111\u01b0\u1ee3c hi\u1ec7n kh\u1edfi, l\u00e0m cho bi\u1ebft con \u0111\u01b0\u1eddng tr\u01b0\u1edbc \u0111\u00e2y ch\u01b0a t\u1eebng \u0111\u01b0\u1ee3c bi\u1ebft, n\u00f3i l\u00ean con \u0111\u01b0\u1eddng tr\u01b0\u1edbc \u0111\u00e2y ch\u01b0a t\u1eebng \u0111\u01b0\u1ee3c n\u00f3i; l\u00e0 b\u1eadc hi\u1ec3u \u0111\u1ea1o, bi\u1ebft \u0111\u1ea1o v\u00e0 thi\u1ec7n x\u1ea3o v\u1ec1 \u0111\u1ea1o. V\u00e0 nay c\u00e1c \u0111\u1ec7 t\u1eed l\u00e0 nh\u1eefng v\u1ecb s\u1ed1ng h\u00e0nh \u0111\u1ea1o v\u00e0 t\u00f9y h\u00e0nh, v\u00e0 s\u1ebd th\u00e0nh t\u1ef1u (nh\u1eefng ph\u00e1p \u1ea5y) v\u1ec1 sau.<\/p>\n
Nh\u01b0ng cu\u1ed9c n\u00f3i chuy\u1ec7n gi\u1eefa T\u00f4n gi\u1ea3 Ananda v\u00e0 B\u00e0-la-m\u00f4n Gopaka Moggallana b\u1ecb gi\u00e1n \u0111o\u1ea1n. B\u00e0-la-m\u00f4n Vassakara, b\u1eadc \u0111\u1ea1i th\u1ea7n n\u01b0\u1edbc Magadha, \u0111i th\u1ecb s\u00e1t c\u00e1c c\u00f4ng s\u1ef1 Rajagaha (V\u01b0\u01a1ng X\u00e1), \u0111\u1ebfn c\u00f4ng tr\u01b0\u1eddng c\u1ee7a B\u00e0-la-m\u00f4n Gopaka Moggallana, \u0111\u1ebfn ch\u1ed7 T\u00f4n gi\u1ea3 Ananda; sau khi \u0111\u1ebfn, n\u00f3i l\u00ean v\u1edbi T\u00f4n gi\u1ea3 Ananda 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 ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean. Ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean, B\u00e0-la-m\u00f4n Vassakara, b\u1eadc \u0111\u1ea1i th\u1ea7n n\u01b0\u1edbc Magadha, th\u01b0a v\u1edbi T\u00f4n gi\u1ea3 Ananda:<\/p>\n
— \u1ede \u0111\u00e2y, th\u01b0a T\u00f4n gi\u1ea3 Ananda, T\u00f4n gi\u1ea3 \u0111ang ng\u1ed3i \u0111\u00e0m lu\u1eadn c\u00e2u chuy\u1ec7n g\u00ec? V\u00e0 c\u00e2u chuy\u1ec7n g\u00ec c\u1ee7a T\u00f4n gi\u1ea3 b\u1ecb gi\u00e1n \u0111o\u1ea1n?<\/p>\n
— N\u00e0y B\u00e0-la-m\u00f4n, \u1edf \u0111\u00e2y, B\u00e0-la-m\u00f4n Gopaka Moggallana n\u00f3i v\u1edbi t\u00f4i nh\u01b0 sau: “C\u00f3 th\u1ec3 c\u00f3 ch\u0103ng, T\u00f4n gi\u1ea3 Ananda, m\u1ed9t T\u1ef7-kheo th\u00e0nh t\u1ef1u m\u1ed9t c\u00e1ch tr\u1ecdn v\u1eb9n, m\u1ed9t c\u00e1ch \u0111\u1ea7y \u0111\u1ee7 t\u1ea5t c\u1ea3 c\u00e1c ph\u00e1p m\u00e0 T\u00f4n gi\u1ea3 Gotama, b\u1eadc A-la-h\u00e1n, Ch\u00e1nh \u00d0\u1eb3ng Gi\u00e1c \u0111\u00e3 th\u00e0nh t\u1ef1u?” Khi \u0111\u01b0\u1ee3c n\u00f3i v\u1eady, n\u00e0y B\u00e0-la-m\u00f4n, t\u00f4i n\u00f3i v\u1edbi B\u00e0-la-m\u00f4n Gopaka Moggallana nh\u01b0 sau: “N\u00e0y B\u00e0-la-m\u00f4n, kh\u00f4ng th\u1ec3 c\u00f3 m\u1ed9t v\u1ecb T\u1ef7-kheo n\u00e0o th\u00e0nh t\u1ef1u m\u1ed9t c\u00e1ch tr\u1ecdn v\u1eb9n, m\u1ed9t c\u00e1ch \u0111\u1ea7y \u0111\u1ee7 t\u1ea5t c\u1ea3 c\u00e1c ph\u00e1p m\u00e0 Th\u1ebf T\u00f4n, b\u1eadc A-la-h\u00e1n, Ch\u00e1nh \u00d0\u1eb3ng Gi\u00e1c \u0111\u00e3 th\u00e0nh t\u1ef1u. N\u00e0y B\u00e0-la-m\u00f4n, Th\u1ebf T\u00f4n l\u00e0 b\u1eadc l\u00e0m kh\u1edfi d\u1eady con \u0111\u01b0\u1eddng tr\u01b0\u1edbc \u0111\u00e2y ch\u01b0a \u0111\u01b0\u1ee3c hi\u1ec7n kh\u1edfi, l\u00e0m cho bi\u1ebft con \u0111\u01b0\u1eddng tr\u01b0\u1edbc \u0111\u00e2y ch\u01b0a t\u1eebng \u0111\u01b0\u1ee3c bi\u1ebft, n\u00f3i l\u00ean con \u0111\u01b0\u1eddng tr\u01b0\u1edbc \u0111\u00e2y ch\u01b0a t\u1eebng \u0111\u01b0\u1ee3c n\u00f3i; l\u00e0 b\u1eadc hi\u1ec3u \u0111\u1ea1o, bi\u1ebft \u0111\u1ea1o v\u00e0 thi\u1ec7n x\u1ea3o v\u1ec1 \u0111\u1ea1o. V\u00e0 c\u00e1c \u0111\u1ec7 t\u1eed Ng\u00e0i l\u00e0 nh\u1eefng v\u1ecb s\u1ed1ng h\u00e0nh \u0111\u1ea1o v\u00e0 t\u00f9y h\u00e0nh \u0111\u1ea1o v\u00e0 s\u1ebd th\u00e0nh t\u1ef1u (nh\u1eefng ph\u00e1p \u1ea5y) v\u1ec1 sau”.<\/p>\n
— Th\u01b0a T\u00f4n gi\u1ea3 Ananda, c\u00f3 m\u1ed9t v\u1ecb T\u1ef7-kheo n\u00e0o \u0111\u01b0\u1ee3c T\u00f4n gi\u1ea3 Gotama s\u1eafp \u0111\u1eb7t: “V\u1ecb n\u00e0y, sau khi Ta di\u1ec7t \u0111\u1ed9, s\u1ebd l\u00e0 ch\u1ed7 n\u01b0\u01a1ng t\u1ef1a cho c\u00e1c \u00d4ng, v\u00e0 c\u00e1c \u00d4ng nay s\u1ebd y ch\u1ec9 v\u1ecb n\u00e0y”.<\/p>\n
— N\u00e0y B\u00e0-la-m\u00f4n, kh\u00f4ng c\u00f3 m\u1ed9t v\u1ecb T\u1ef7-kheo n\u00e0o \u0111\u01b0\u1ee3c Th\u1ebf T\u00f4n, b\u1eadc Tri Gi\u1ea3, Ki\u1ebfn Gi\u1ea3, b\u1eadc A-la-h\u00e1n, Ch\u00e1nh \u00d0\u1eb3ng Gi\u00e1c s\u1eafp \u0111\u1eb7t: “V\u1ecb n\u00e0y, sau khi Ta di\u1ec7t \u0111\u1ed9, s\u1ebd l\u00e0 ch\u1ed7 n\u01b0\u01a1ng t\u1ef1a cho c\u00e1c \u00d4ng, v\u00e0 c\u00e1c \u00d4ng s\u1ebd y ch\u1ec9 v\u1ecb n\u00e0y”.<\/p>\n
— Th\u01b0a T\u00f4n gi\u1ea3 Ananda, c\u00f3 m\u1ed9t v\u1ecb T\u1ef7-kheo n\u00e0o \u0111\u01b0\u1ee3c ch\u00fang T\u0103ng th\u1ecfa thu\u1eadn v\u00e0 m\u1ed9t s\u1ed1 \u0111\u00f4ng c\u00e1c v\u1ecb T\u1ef7-kheo Tr\u01b0\u1edfng l\u00e3o s\u1eafp \u0111\u1eb7t: “V\u1ecb n\u00e0y, sau khi Th\u1ebf T\u00f4n di\u1ec7t \u0111\u1ed9, s\u1ebd l\u00e0 ch\u1ed7 n\u01b0\u01a1ng t\u1ef1a cho c\u00e1c \u00d4ng, v\u00e0 c\u00e1c \u00d4ng nay s\u1ebd y ch\u1ec9 v\u1ecb n\u00e0y?”<\/p>\n
— Kh\u00f4ng c\u00f3 m\u1ed9t v\u1ecb T\u1ef7-kheo n\u00e0o, n\u00e0y B\u00e0-la-m\u00f4n, \u0111\u01b0\u1ee3c ch\u00fang T\u0103ng th\u1ecfa thu\u1eadn v\u00e0 \u0111\u01b0\u1ee3c s\u1ed1 \u0111\u00f4ng c\u00e1c v\u1ecb T\u1ef7-kheo Tr\u01b0\u1edfng l\u00e3o s\u1eafp \u0111\u1eb7t: “V\u1ecb n\u00e0y, sau khi Th\u1ebf T\u00f4n di\u1ec7t \u0111\u1ed9, s\u1ebd l\u00e0 ch\u1ed7 n\u01b0\u01a1ng t\u1ef1a cho ch\u00fang t\u00f4i, v\u00e0 ch\u00fang t\u00f4i nay s\u1ebd y ch\u1ec9 v\u1ecb n\u00e0y”.<\/p>\n
— V\u00e0 nh\u01b0 v\u1eady l\u00e0 kh\u00f4ng c\u00f3 ch\u1ed7 n\u01b0\u01a1ng t\u1ef1a, th\u01b0a T\u00f4n gi\u1ea3 Ananda, nh\u01b0 v\u1eady do nh\u00e2n g\u00ec, Qu\u00fd v\u1ecb c\u00f3 th\u1ec3 h\u00f2a h\u1ee3p?<\/p>\n
— N\u00e0y B\u00e0-la-m\u00f4n, ch\u00fang t\u00f4i kh\u00f4ng ph\u1ea3i kh\u00f4ng c\u00f3 ch\u1ed7 n\u01b0\u01a1ng t\u1ef1a. N\u00e0y B\u00e0-la-m\u00f4n, ch\u00fang t\u00f4i c\u00f3 ch\u1ed7 n\u01b0\u01a1ng t\u1ef1a, v\u00e0 Ph\u00e1p l\u00e0 ch\u1ed7 n\u01b0\u01a1ng t\u1ef1a c\u1ee7a ch\u00fang t\u00f4i.<\/p>\n
— Khi \u0111\u01b0\u1ee3c h\u1ecfi: “C\u00f3 m\u1ed9t v\u1ecb T\u1ef7-kheo n\u00e0o \u0111\u01b0\u1ee3c T\u00f4n gi\u1ea3 Gotama s\u1eafp \u0111\u1eb7t: “V\u1ecb n\u00e0y, sau khi Ta di\u1ec7t \u0111\u1ed9, s\u1ebd l\u00e0 ch\u1ed7 n\u01b0\u01a1ng t\u1ef1a cho c\u00e1c \u00d4ng, v\u00e0 c\u00e1c \u00d4ng nay s\u1ebd y ch\u1ec9 v\u1ecb n\u00e0y?””, T\u00f4n gi\u1ea3 tr\u1ea3 l\u1eddi: “N\u00e0y B\u00e0-la-m\u00f4n, kh\u00f4ng c\u00f3 m\u1ed9t v\u1ecb T\u1ef7-kheo n\u00e0o \u0111\u01b0\u1ee3c Th\u1ebf T\u00f4n, b\u1eadc Tri Gi\u1ea3, Ki\u1ebfn Gi\u1ea3, b\u1eadc A-la-h\u00e1n, Ch\u00e1nh \u00d0\u1eb3ng Gi\u00e1c s\u1eafp \u0111\u1eb7t: “V\u1ecb n\u00e0y, sau khi Ta di\u1ec7t \u0111\u1ed9, s\u1ebd l\u00e0 ch\u1ed7 n\u01b0\u01a1ng t\u1ef1a cho c\u00e1c \u00d4ng, v\u00e0 ch\u00fang t\u00f4i nay s\u1ebd y ch\u1ec9 v\u1ecb n\u00e0y”. Khi \u0111\u01b0\u1ee3c h\u1ecfi: “C\u00f3 m\u1ed9t v\u1ecb T\u1ef7-kheo n\u00e0o \u0111\u01b0\u1ee3c ch\u00fang T\u0103ng th\u1ecfa thu\u1eadn v\u00e0 m\u1ed9t s\u1ed1 \u0111\u00f4ng c\u00e1c v\u1ecb T\u1ef7-kheo Tr\u01b0\u1edfng l\u00e3o s\u1eafp \u0111\u1eb7t: “V\u1ecb n\u00e0y, sau khi Th\u1ebf T\u00f4n di\u1ec7t \u0111\u1ed9, s\u1ebd l\u00e0 ch\u1ed7 n\u01b0\u01a1ng t\u1ef1a cho c\u00e1c \u00d4ng, c\u00e1c \u00d4ng nay s\u1ebd y ch\u1ec9 v\u1ecb n\u00e0y”. V\u00e0 T\u00f4n gi\u1ea3 tr\u1ea3 l\u1eddi: “Kh\u00f4ng c\u00f3 m\u1ed9t v\u1ecb T\u1ef7-kheo n\u00e0o, n\u00e0y B\u00e0-la-m\u00f4n, \u0111\u01b0\u1ee3c ch\u00fang T\u0103ng th\u1ecfa thu\u1eadn v\u00e0 \u0111\u01b0\u1ee3c s\u1ed1 \u0111\u00f4ng c\u00e1c v\u1ecb T\u1ef7-kheo Tr\u01b0\u1edfng l\u00e3o s\u1eafp \u0111\u1eb7t: “V\u1ecb n\u00e0y, sau khi Th\u1ebf T\u00f4n di\u1ec7t \u0111\u1ed9, s\u1ebd l\u00e0 ch\u1ed7 n\u01b0\u01a1ng t\u1ef1a cho ch\u00fang t\u00f4i, v\u00e0 ch\u00fang t\u00f4i nay s\u1ebd y ch\u1ec9 v\u1ecb n\u00e0y”. Khi \u0111\u01b0\u1ee3c h\u1ecfi: “V\u00e0 nh\u01b0 v\u1eady l\u00e0 kh\u00f4ng c\u00f3 ch\u1ed7 n\u01b0\u01a1ng t\u1ef1a, th\u01b0a T\u00f4n gi\u1ea3 Ananda, nh\u01b0 v\u1eady do nh\u00e2n g\u00ec, Qu\u00fd v\u1ecb c\u00f3 th\u1ec3 h\u00f2a h\u1ee3p?” T\u00f4n gi\u1ea3 tr\u1ea3 l\u1eddi: “N\u00e0y B\u00e0-la-m\u00f4n, ch\u00fang t\u00f4i kh\u00f4ng ph\u1ea3i kh\u00f4ng c\u00f3 ch\u1ed7 n\u01b0\u01a1ng t\u1ef1a. Ch\u00fang t\u00f4i c\u00f3 ch\u1ed7 n\u01b0\u01a1ng t\u1ef1a, n\u00e0y B\u00e0-la-m\u00f4n, v\u00e0 Ph\u00e1p l\u00e0 ch\u1ed7 n\u01b0\u01a1ng t\u1ef1a c\u1ee7a ch\u00fang t\u00f4i”. Nh\u01b0ng th\u01b0a T\u00f4n gi\u1ea3 Ananda, \u00fd ngh\u0129a l\u1eddi n\u00f3i n\u00e0y c\u1ea7n ph\u1ea3i hi\u1ec3u nh\u01b0 th\u1ebf n\u00e0o?<\/p>\n
— N\u00e0y B\u00e0-la-m\u00f4n, Th\u1ebf T\u00f4n, b\u1eadc Tri Gi\u1ea3, Ki\u1ebfn Gi\u1ea3, b\u1eadc A-la-h\u00e1n, Ch\u00e1nh \u00d0\u1eb3ng Gi\u00e1c \u0111\u00e3 thi thi\u1ebft h\u1ecdc ph\u00e1p, \u0111\u00e3 tuy\u00ean b\u1ed1 gi\u1edbi b\u1ed5n Patimokkha (Ba-la-\u0111\u1ec1-m\u1ed9c-xoa) cho c\u00e1c T\u1ef7-kheo. Trong nh\u1eefng ng\u00e0y B\u1ed1-t\u00e1t (Uposatha) ch\u00fang t\u00f4i c\u1eadn tr\u00fa \u1edf chung m\u1ed9t th\u00f4n \u0111i\u1ec1n, t\u1ea5t c\u1ea3 ch\u00fang t\u00f4i h\u1ed9i h\u1ecdp v\u1edbi nhau t\u1ea1i m\u1ed9t ch\u1ed7; sau khi t\u1ee5 h\u1ecdp, ch\u00fang t\u00f4i h\u1ecfi nh\u1eefng g\u00ec \u0111\u00e3 x\u1ea3y ra cho m\u1ed7i m\u1ed9t ng\u01b0\u1eddi. N\u1ebfu trong khi h\u1ecfi nhau nh\u01b0 v\u1eady, c\u00f3 T\u1ef7-kheo ph\u1ea1m t\u1ed9i, ph\u1ea1m gi\u1edbi, ch\u00fang t\u00f4i b\u1ea3o v\u1ecb \u1ea5y l\u00e0m \u0111\u00fang Ph\u00e1p, \u0111\u00fang l\u1eddi d\u1ea1y. Th\u1eadt v\u1eady, kh\u00f4ng ph\u1ea3i c\u00e1c T\u00f4n gi\u1ea3 x\u1eed s\u1ef1 ch\u00fang t\u00f4i, ch\u00ednh ph\u00e1p x\u1eed s\u1ef1 ch\u00fang t\u00f4i.<\/p>\n
— Th\u01b0a T\u00f4n gi\u1ea3 Ananda, c\u00f3 T\u1ef7-kheo n\u00e0o m\u00e0 nay Qu\u00fd v\u1ecb cung k\u00ednh, t\u00f4n tr\u1ecdng, l\u1ec5 b\u00e1i, c\u00fang d\u01b0\u1eddng, sau khi cung k\u00ednh, t\u00f4n tr\u1ecdng, Qu\u00fd v\u1ecb n\u01b0\u01a1ng t\u1ef1a?<\/p>\n
— N\u00e0y B\u00e0-la-m\u00f4n, c\u00f3 T\u1ef7-kheo m\u00e0 nay ch\u00fang t\u00f4i cung k\u00ednh, t\u00f4n tr\u1ecdng, l\u1ec5 b\u00e1i, c\u00fang d\u01b0\u1eddng, v\u00e0 sau khi ch\u00fang t\u00f4i cung k\u00ednh, t\u00f4n tr\u1ecdng, ch\u00fang t\u00f4i n\u01b0\u01a1ng t\u1ef1a.<\/p>\n
— Th\u01b0a T\u00f4n gi\u1ea3 Ananda, khi \u0111\u01b0\u1ee3c h\u1ecfi: “C\u00f3 m\u1ed9t v\u1ecb T\u1ef7-kheo n\u00e0o \u0111\u01b0\u1ee3c T\u00f4n gi\u1ea3 Gotama s\u1eafp \u0111\u1eb7t: “Sau khi Ta di\u1ec7t \u0111\u1ed9, v\u1ecb n\u00e0y s\u1ebd l\u00e0 ch\u1ed7 n\u01b0\u01a1ng t\u1ef1a cho c\u00e1c \u00d4ng v\u00e0 c\u00e1c \u00d4ng nay s\u1ebd y ch\u1ec9 v\u1ecb n\u00e0y?””. V\u00e0 T\u00f4n gi\u1ea3 tr\u1ea3 l\u1eddi: “N\u00e0y B\u00e0-la-m\u00f4n, kh\u00f4ng c\u00f3 m\u1ed9t v\u1ecb T\u1ef7-kheo n\u00e0o \u0111\u01b0\u1ee3c Th\u1ebf T\u00f4n, b\u1eadc Tri Gi\u1ea3, Ki\u1ebfn Gi\u1ea3, b\u1eadc A-la-h\u00e1n, Ch\u00e1nh \u00d0\u1eb3ng Gi\u00e1c s\u1eafp \u0111\u1eb7t: “V\u1ecb n\u00e0y, sau khi Ta di\u1ec7t \u0111\u1ed9, s\u1ebd l\u00e0 ch\u1ed7 n\u01b0\u01a1ng t\u1ef1a cho c\u00e1c \u00d4ng”, v\u00e0 ch\u00fang t\u00f4i nay y ch\u1ec9 v\u1ecb n\u00e0y”. Khi \u0111\u01b0\u1ee3c h\u1ecfi: “Th\u01b0a T\u00f4n gi\u1ea3 Ananda, c\u00f3 m\u1ed9t v\u1ecb T\u1ef7-kheo n\u00e0o \u0111\u01b0\u1ee3c ch\u00fang T\u0103ng th\u1ecfa thu\u1eadn, \u0111\u01b0\u1ee3c m\u1ed9t s\u1ed1 \u0111\u00f4ng T\u1ef7-kheo Tr\u01b0\u1edfng l\u00e3o s\u1eafp \u0111\u1eb7t: “V\u1ecb n\u00e0y, sau khi Th\u1ebf T\u00f4n di\u1ec7t \u0111\u1ed9, s\u1ebd l\u00e0 ch\u1ed7 n\u01b0\u01a1ng t\u1ef1a cho c\u00e1c \u00d4ng, v\u00e0 c\u00e1c \u00d4ng nay s\u1ebd y ch\u1ec9 v\u1ecb n\u00e0y”, v\u00e0 T\u00f4n gi\u1ea3 tr\u1ea3 l\u1eddi: “Kh\u00f4ng c\u00f3 m\u1ed9t T\u1ef7-kheo n\u00e0o \u0111\u01b0\u1ee3c ch\u00fang T\u0103ng th\u1ecfa thu\u1eadn, \u0111\u01b0\u1ee3c m\u1ed9t s\u1ed1 \u0111\u00f4ng T\u1ef7-kheo Tr\u01b0\u1edfng l\u00e3o s\u1eafp \u0111\u1eb7t: “V\u1ecb n\u00e0y sau khi Th\u1ebf T\u00f4n di\u1ec7t \u0111\u1ed9 s\u1ebd l\u00e0 ch\u1ed7 n\u01b0\u01a1ng t\u1ef1a cho ch\u00fang t\u00f4i, v\u00e0 ch\u00fang t\u00f4i nay s\u1ebd y ch\u1ec9 v\u1ecb n\u00e0y”. Khi \u0111\u01b0\u1ee3c h\u1ecfi: “C\u00f3 m\u1ed9t T\u1ef7-kheo n\u00e0o, th\u01b0a T\u00f4n gi\u1ea3 Ananda, nay qu\u00fd v\u1ecb cung k\u00ednh, t\u00f4n tr\u1ecdng, \u0111\u1ea3nh l\u1ec5, c\u00fang d\u01b0\u1eddng v\u1ecb \u1ea5y v\u00e0 sau khi cung k\u00ednh, t\u00f4n tr\u1ecdng, qu\u00fd v\u1ecb an tr\u00fa, n\u01b0\u01a1ng t\u1ef1a v\u1ecb \u1ea5y?”, v\u00e0 T\u00f4n gi\u1ea3 tr\u1ea3 l\u1eddi: “N\u00e0y B\u00e0-la-m\u00f4n, c\u00f3 T\u1ef7-kheo, ch\u00fang t\u00f4i cung k\u00ednh, t\u00f4n tr\u1ecdng, \u0111\u1ea3nh l\u1ec5, c\u00fang d\u01b0\u1eddng v\u00e0 sau khi cung k\u00ednh, t\u00f4n tr\u1ecdng, ch\u00fang t\u00f4i an tr\u00fa, n\u01b0\u01a1ng t\u1ef1a v\u1ecb \u1ea5y”. Th\u01b0a T\u00f4n gi\u1ea3 Ananda, \u00fd ngh\u0129a l\u1eddi n\u00f3i \u1ea5y c\u1ea7n ph\u1ea3i hi\u1ec3u nh\u01b0 th\u1ebf n\u00e0o?<\/p>\n
— N\u00e0y B\u00e0-la-m\u00f4n, c\u00f3 m\u01b0\u1eddi kh\u1ea3 h\u1ef7 ph\u00e1p \u0111\u01b0\u1ee3c Th\u1ebf T\u00f4n, b\u1eadc Tri Gi\u1ea3, Ki\u1ebfn Gi\u1ea3, b\u1eadc A-la-h\u00e1n, Ch\u00e1nh \u00d0\u1eb3ng Gi\u00e1c tuy\u00ean b\u1ed1. Gi\u1eefa ch\u00fang t\u00f4i, v\u1ecb n\u00e0o c\u00f3 \u0111\u1ea7y \u0111\u1ee7 m\u01b0\u1eddi ph\u00e1p n\u00e0y, ch\u00fang t\u00f4i nay cung k\u00ednh, t\u00f4n tr\u1ecdng, l\u1ec5 b\u00e1i, c\u00fang d\u01b0\u1eddng v\u1ecb \u1ea5y; sau khi cung k\u00ednh, t\u00f4n tr\u1ecdng, ch\u00fang t\u00f4i an tr\u00fa, n\u01b0\u01a1ng t\u1ef1a v\u1ecb \u1ea5y. Th\u1ebf n\u00e0o l\u00e0 m\u01b0\u1eddi?<\/p>\n
\u1ede \u0111\u00e2y, n\u00e0y B\u00e0-la-m\u00f4n, T\u1ef7-kheo c\u00f3 gi\u1edbi h\u1ea1nh, s\u1ed1ng ch\u1ebf ng\u1ef1 v\u1edbi s\u1ef1 ch\u1ebf ng\u1ef1 c\u1ee7a gi\u1edbi b\u1ed5n Patimokkha, \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, sau khi th\u1ecd tr\u00ec, h\u1ecdc t\u1eadp trong c\u00e1c h\u1ecdc ph\u00e1p.<\/p>\n
V\u1ecb \u1ea5y l\u00e0 b\u1eadc \u0111a v\u0103n, th\u1ecd tr\u00ec nh\u1eefng \u0111i\u1ec1u \u0111\u00e3 nghe, c\u1ea5t ch\u1ee9a nh\u1eefng \u0111i\u1ec1u \u0111\u00e3 nghe; nh\u1eefng ph\u00e1p n\u00e0o s\u01a1 thi\u1ec7n, trung thi\u1ec7n, h\u1eadu thi\u1ec7n, v\u1edbi ngh\u0129a, v\u1edbi v\u0103n, n\u00f3i l\u00ean Ph\u1ea1m h\u1ea1nh ho\u00e0n to\u00e0n \u0111\u1ea7y \u0111\u1ee7 thanh t\u1ecbnh, nh\u1eefng ph\u00e1p \u1ea5y \u0111\u1ec1u \u0111\u01b0\u1ee3c nghe nhi\u1ec1u, \u0111\u01b0\u1ee3c th\u1ecd tr\u00ec, \u0111\u01b0\u1ee3c l\u1eddi n\u00f3i l\u00e0m cho quen thu\u1ed9c, \u0111\u01b0\u1ee3c \u00fd t\u01b0 ni\u1ec7m, \u0111\u01b0\u1ee3c ch\u00e1nh ki\u1ebfn kh\u00e9o ng\u1ed9 nh\u1eadp.<\/p>\n
V\u1ecb \u1ea5y bi\u1ebft \u0111\u1ee7 \u0111\u1ed1i v\u1edbi c\u00e1c v\u1eadt th\u1ef1c d\u1ee5ng nh\u01b0 y, \u0111\u1ed3 \u0103n kh\u1ea5t th\u1ef1c, s\u00e0ng t\u1ecda, d\u01b0\u1ee3c ph\u1ea9m tr\u1ecb b\u1ec7nh.<\/p>\n
V\u1ecb \u1ea5y l\u00e0 ng\u01b0\u1eddi t\u00f9y theo \u00fd mu\u1ed1n, kh\u00f4ng c\u00f3 kh\u00f3 kh\u0103n, kh\u00f4ng c\u00f3 m\u1ec7t nh\u1ecdc, ch\u1ee9ng \u0111\u01b0\u1ee3c b\u1ed1n Thi\u1ec1n, thu\u1ed9c t\u0103ng th\u01b0\u1ee3ng t\u00e2m hi\u1ec7n t\u1ea1i l\u1ea1c tr\u00fa.<\/p>\n
V\u1ecb \u1ea5y th\u1ef1c hi\u1ec7n c\u00e1c lo\u1ea1i th\u1ea7n th\u00f4ng sai bi\u1ec7t, m\u1ed9t th\u00e2n hi\u1ec7n ra nhi\u1ec1u th\u00e2n, nhi\u1ec1u th\u00e2n hi\u1ec7n ra m\u1ed9t th\u00e2n, hi\u1ec7n h\u00ecnh, bi\u1ebfn h\u00ecnh \u0111i ngang qua v\u00e1ch, qua t\u01b0\u1eddng, qua n\u00fai, nh\u01b0 \u0111i ngang h\u01b0 kh\u00f4ng; \u0111\u1ed9n th\u1ed5 tr\u1ed3i l\u00ean ngang qua \u0111\u1ea5t li\u1ec1n nh\u01b0 \u1edf trong n\u01b0\u1edbc; \u0111i tr\u00ean n\u01b0\u1edbc kh\u00f4ng ch\u00ecm nh\u01b0 tr\u00ean \u0111\u1ea5t li\u1ec1n; ng\u1ed3i ki\u1ebft- gi\u00e0 \u0111i tr\u00ean h\u01b0 kh\u00f4ng nh\u01b0 chim c\u00f3 c\u00e1nh; v\u1edbi b\u00e0n tay, v\u1ecb \u1ea5y ch\u1ea1m v\u00e0 r\u1edd m\u1eb7t tr\u0103ng v\u00e0 m\u1eb7t tr\u1eddi, nh\u1eefng v\u1eadt c\u00f3 \u0111\u1ea1i oai l\u1ef1c, \u0111\u1ea1i oai th\u1ea7n nh\u01b0 v\u1eady; c\u00f3 th\u1ec3 t\u1ef1 th\u00e2n bay \u0111\u1ebfn Ph\u1ea1m thi\u00ean.<\/p>\n
V\u1ecb \u1ea5y v\u1edbi thi\u00ean nh\u0129 thu\u1ea7n t\u1ecbnh si\u00eau nh\u00e2n, nghe \u0111\u01b0\u1ee3c \u00e2m thanh c\u1ee7a ch\u01b0 Thi\u00ean v\u00e0 lo\u00e0i ng\u01b0\u1eddi, g\u1ea7n c\u0169ng nh\u01b0 xa.<\/p>\n
Sau khi \u0111i s\u00e2u v\u00e0o t\u00e2m ch\u00fang sanh, t\u00e2m lo\u00e0i Ng\u01b0\u1eddi v\u1edbi t\u00e2m c\u1ee7a m\u00ecnh, v\u1ecb \u1ea5y \u0111\u01b0\u1ee3c bi\u1ebft nh\u01b0 sau: T\u00e2m c\u00f3 tham, bi\u1ebft t\u00e2m c\u00f3 tham. T\u00e2m kh\u00f4ng tham, bi\u1ebft t\u00e2m kh\u00f4ng tham. T\u00e2m c\u00f3 s\u00e2n, bi\u1ebft t\u00e2m c\u00f3 s\u00e2n. T\u00e2m kh\u00f4ng s\u00e2n, bi\u1ebft t\u00e2m kh\u00f4ng s\u00e2n. T\u00e2m c\u00f3 si, bi\u1ebft t\u00e2m c\u00f3 si. T\u00e2m kh\u00f4ng si, bi\u1ebft t\u00e2m kh\u00f4ng si. T\u00e2m chuy\u00ean ch\u00fa, bi\u1ebft t\u00e2m chuy\u00ean ch\u00fa. T\u00e2m t\u00e1n lo\u1ea1n, bi\u1ebft t\u00e2m t\u00e1n lo\u1ea1n. \u00d0\u1ea1i h\u00e0nh t\u00e2m, bi\u1ebft l\u00e0 \u0111\u1ea1i h\u00e0nh t\u00e2m; kh\u00f4ng ph\u1ea3i \u0111\u1ea1i h\u00e0nh t\u00e2m, bi\u1ebft kh\u00f4ng ph\u1ea3i \u0111\u1ea1i h\u00e0nh t\u00e2m. T\u00e2m ch\u01b0a v\u00f4 th\u01b0\u1ee3ng, bi\u1ebft t\u00e2m ch\u01b0a v\u00f4 th\u01b0\u1ee3ng. T\u00e2m v\u00f4 th\u01b0\u1ee3ng, bi\u1ebft t\u00e2m v\u00f4 th\u01b0\u1ee3ng. T\u00e2m Thi\u1ec1n \u0111\u1ecbnh, bi\u1ebft t\u00e2m Thi\u1ec1n \u0111\u1ecbnh. T\u00e2m kh\u00f4ng Thi\u1ec1n \u0111\u1ecbnh, bi\u1ebft t\u00e2m kh\u00f4ng Thi\u1ec1n \u0111\u1ecbnh. T\u00e2m gi\u1ea3i tho\u00e1t, bi\u1ebft t\u00e2m gi\u1ea3i tho\u00e1t. T\u00e2m kh\u00f4ng gi\u1ea3i tho\u00e1t, bi\u1ebft t\u00e2m kh\u00f4ng gi\u1ea3i tho\u00e1t.<\/p>\n
V\u1ecb \u1ea5y nh\u1edb \u0111\u1ebfn c\u00e1c \u0111\u1eddi s\u1ed1ng qu\u00e1 kh\u1ee9 nh\u01b0 m\u1ed9t \u0111\u1eddi, hai \u0111\u1eddi… nh\u1edb \u0111\u1ebfn c\u00e1c \u0111\u1eddi s\u1ed1ng qu\u00e1 kh\u1ee9.<\/p>\n
V\u1ecb \u1ea5y v\u1edbi thi\u00ean nh\u00e3n thu\u1ea7n t\u1ecbnh si\u00eau nh\u00e2n, th\u1ea5y s\u1ef1 s\u1ed1ng v\u00e0 ch\u1ebft c\u1ee7a ch\u00fang sanh. V\u1ecb \u1ea5y bi\u1ebft, ch\u00fang sanh ng\u01b0\u1eddi h\u1ea1 li\u1ec7t, k\u1ebb cao sang, ng\u01b0\u1eddi \u0111\u1eb9p \u0111\u1ebd, k\u1ebb th\u00f4 x\u1ea5u, ng\u01b0\u1eddi may m\u1eafn, k\u1ebb b\u1ea5t h\u1ea1nh \u0111\u1ec1u do h\u1ea1nh nghi\u1ec7p c\u1ee7a h\u1ecd.<\/p>\n
V\u1edbi s\u1ef1 \u0111o\u1ea1n di\u1ec7t c\u00e1c l\u1eadu ho\u1eb7c, sau khi v\u1edbi th\u01b0\u1ee3ng tr\u00ed \u0111\u00e3 ch\u1ee9ng ng\u1ed9, v\u1ecb \u1ea5y ch\u1ee9ng \u0111\u1ea1t v\u00e0 an tr\u00fa ngay trong hi\u1ec7n t\u1ea1i v\u00f4 l\u1eadu t\u00e2m gi\u1ea3i tho\u00e1t, tu\u1ec7 gi\u1ea3i tho\u00e1t.<\/p>\n
N\u00e0y B\u00e0-la-m\u00f4n, m\u01b0\u1eddi ph\u00e1p kh\u1ea3 h\u1ef7 n\u00e0y \u0111\u00e3 \u0111\u01b0\u1ee3c Th\u1ebf T\u00f4n, b\u1eadc Tri Gi\u1ea3, Ki\u1ebfn Gi\u1ea3, b\u1eadc A-la-h\u00e1n, Ch\u00e1nh \u00d0\u1eb3ng Gi\u00e1c n\u00f3i l\u00ean gi\u1eefa ch\u00fang t\u00f4i. V\u1ecb n\u00e0o c\u00f3 \u0111\u1ea7y \u0111\u1ee7 m\u01b0\u1eddi ph\u00e1p n\u00e0y, ch\u00fang t\u00f4i nay cung k\u00ednh, t\u00f4n tr\u1ecdng, \u0111\u1ea3nh l\u1ec5, c\u00fang d\u01b0\u1eddng v\u1ecb \u1ea5y; sau khi cung k\u00ednh, t\u00f4n tr\u1ecdng, ch\u00fang t\u00f4i an tr\u00fa, n\u01b0\u01a1ng t\u1ef1a v\u1ecb \u1ea5y.<\/p>\n
Khi nghe n\u00f3i v\u1eady, B\u00e0-la-m\u00f4n Vassakara (V\u0169 Th\u1ebf), \u0111\u1ea1i th\u1ea7n n\u01b0\u1edbc Magadha, n\u00f3i v\u1edbi t\u01b0\u1edbng qu\u00e2n Upananda:<\/p>\n
— T\u01b0\u1edbng qu\u00e2n ngh\u0129 th\u1ebf n\u00e0o? N\u1ebfu l\u00e0 nh\u01b0 v\u1eady, n\u00e0y t\u01b0\u1edbng qu\u00e2n, nh\u1eefng v\u1ecb T\u00f4n gi\u1ea3 n\u00e0y cung k\u00ednh nh\u1eefng ai \u0111\u00e1ng cung k\u00ednh, t\u00f4n tr\u1ecdng nh\u1eefng ai \u0111\u00e1ng t\u00f4n tr\u1ecdng, l\u1ec5 b\u00e1i nh\u1eefng ai \u0111\u00e1ng l\u1ec5 b\u00e1i, c\u00fang d\u01b0\u1eddng nh\u1eefng ai \u0111\u00e1ng c\u00fang d\u01b0\u1eddng; th\u1eddi ch\u1eafc ch\u1eafn nh\u1eefng T\u00f4n gi\u1ea3 n\u00e0y cung k\u00ednh nh\u1eefng ai \u0111\u00e1ng cung k\u00ednh, t\u00f4n tr\u1ecdng nh\u1eefng ai \u0111\u00e1ng t\u00f4n tr\u1ecdng, l\u1ec5 b\u00e1i nh\u1eefng ai \u0111\u00e1ng l\u1ec5 b\u00e1i, c\u00fang d\u01b0\u1eddng nh\u1eefng ai \u0111\u00e1ng c\u00fang d\u01b0\u1eddng. V\u00e0 n\u1ebfu nh\u1eefng T\u00f4n gi\u1ea3 \u1ea5y kh\u00f4ng cung k\u00ednh, kh\u00f4ng t\u00f4n tr\u1ecdng, kh\u00f4ng l\u1ec5 b\u00e1i, kh\u00f4ng c\u00fang d\u01b0\u1eddng T\u1ef7-kheo n\u00e0y, th\u1eddi nh\u1eefng T\u00f4n gi\u1ea3 \u1ea5y cung k\u00ednh, t\u00f4n tr\u1ecdng, l\u1ec5 b\u00e1i, c\u00fang d\u01b0\u1eddng ai?<\/p>\n
R\u1ed3i B\u00e0-la-m\u00f4n Vassakara, v\u1ecb \u0111\u1ea1i th\u1ea7n n\u01b0\u1edbc Magadha, th\u01b0a v\u1edbi T\u00f4n gi\u1ea3 Ananda:<\/p>\n
— T\u00f4n gi\u1ea3 Ananda nay tr\u00fa t\u1ea1i \u0111\u00e2u?<\/p>\n
— N\u00e0y B\u00e0-la-m\u00f4n, t\u00f4i tr\u00fa \u1edf Veluvana (Tr\u00fac L\u00e2m).<\/p>\n
— Th\u01b0a T\u00f4n gi\u1ea3 Ananda, c\u00f3 ph\u1ea3i Veluvana l\u00e0 m\u1ed9t ch\u1ed7 kh\u1ea3 \u00e1i, \u00edt ti\u1ebfng \u0111\u1ed9ng, \u00edt ti\u1ebfng \u1ed3n, \u0111\u01b0\u1ee3c che kh\u1ecfi gi\u00f3, xa l\u00e1nh d\u00e2n c\u01b0 \u0111\u00f4ng \u0111\u00fac, th\u00edch h\u1ee3p Thi\u1ec1n t\u1ecbnh?<\/p>\n
— Th\u1eadt v\u1eady, n\u00e0y B\u00e0-la-m\u00f4n, Veluvana (Tr\u00fac L\u00e2m) l\u00e0 m\u1ed9t kh\u1ea3 \u00e1i, \u00edt ti\u1ebfng \u0111\u1ed9ng, \u00edt ti\u1ebfng \u1ed3n, \u0111\u01b0\u1ee3c che kh\u1ecfi gi\u00f3, xa c\u00e1ch d\u00e2n c\u01b0 \u0111\u00f4ng \u0111\u00fac, th\u00edch h\u1ee3p Thi\u1ec1n t\u1ecbnh, x\u1ee9ng \u0111\u00e1ng v\u1edbi nh\u1eefng v\u1ecb h\u1ed9 tr\u00ec v\u00e0 th\u1ee7 h\u1ed9 nh\u01b0 Ng\u00e0i.<\/p>\n
— Th\u1eadt v\u1eady, th\u01b0a T\u00f4n gi\u1ea3 Ananda, Veluvana l\u00e0 m\u1ed9t ch\u1ed7 kh\u1ea3 \u00e1i, \u00edt ti\u1ebfng \u0111\u1ed9ng, \u00edt ti\u1ebfng \u1ed3n, \u0111\u01b0\u1ee3c che kh\u1ecfi gi\u00f3, xa l\u00e1nh d\u00e2n c\u01b0 \u0111\u00f4ng \u0111\u00fac, th\u00edch h\u1ee3p Thi\u1ec1n t\u1ecbnh, x\u1ee9ng \u0111\u00e1ng v\u1edbi nh\u1eefng ng\u01b0\u1eddi tu Thi\u1ec1n v\u00e0 t\u00e1nh thi\u00ean v\u1ec1 Thi\u1ec1n \u0111\u1ecbnh nh\u01b0 qu\u00fd v\u1ecb T\u00f4n gi\u1ea3. V\u00e0 ch\u01b0 v\u1ecb T\u00f4n gi\u1ea3 l\u00e0 nh\u1eefng v\u1ecb tu Thi\u1ec1n v\u00e0 t\u00e1nh thi\u00ean v\u1ec1 Thi\u1ec1n \u0111\u1ecbnh. Th\u01b0a T\u00f4n gi\u1ea3 Ananda, m\u1ed9t th\u1eddi T\u00f4n gi\u1ea3 Gotama \u1edf t\u1ea1i Vesali, \u00d0\u1ea1i L\u00e2m, \u1edf Kutagarasala (Tr\u00f9ng C\u00e1c gi\u1ea3ng \u0111\u01b0\u1eddng). R\u1ed3i, th\u01b0a T\u00f4n gi\u1ea3 Ananda, t\u00f4i \u0111i \u0111\u1ebfn Mahavana (\u00d0\u1ea1i L\u00e2m), Kutagarasala, \u0111\u1ebfn T\u00f4n gi\u1ea3 Gotama. \u1ede \u0111\u1ea5y, T\u00f4n gi\u1ea3 Gotama d\u00f9ng nhi\u1ec1u ph\u01b0\u01a1ng ti\u1ec7n n\u00f3i v\u1ec1 Thi\u1ec1n \u0111\u1ecbnh lu\u1eadn. T\u00f4n gi\u1ea3 Gotama th\u1eadt l\u00e0 v\u1ecb tu Thi\u1ec1n v\u00e0 t\u00e1nh thi\u00ean v\u1ec1 Thi\u1ec1n \u0111\u1ecbnh. V\u00e0 T\u00f4n gi\u1ea3 Gotama t\u00e1n th\u00e1n t\u1ea5t c\u1ea3 Thi\u1ec1n \u0111\u1ecbnh.<\/p>\n
— N\u00e0y B\u00e0-la-m\u00f4n, Th\u1ebf T\u00f4n \u1ea5y kh\u00f4ng t\u00e1n th\u00e1n t\u1ea5t c\u1ea3 Thi\u1ec1n \u0111\u1ecbnh, kh\u00f4ng kh\u00f4ng t\u00e1n th\u00e1n t\u1ea5t c\u1ea3 Thi\u1ec1n \u0111\u1ecbnh. V\u00e0 n\u00e0y B\u00e0-la-m\u00f4n, lo\u1ea1i Thi\u1ec1n \u0111\u1ecbnh n\u00e0o Th\u1ebf T\u00f4n \u1ea5y kh\u00f4ng t\u00e1n th\u00e1n? \u1ede \u0111\u00e2y, n\u00e0y B\u00e0-la-m\u00f4n, m\u1ed9t s\u1ed1 v\u1ecb s\u1ed1ng v\u1edbi t\u00e2m th\u1ea5m nhu\u1ea7n d\u1ee5c tham, b\u1ecb d\u1ee5c tham chi ph\u1ed1i, v\u00e0 kh\u00f4ng nh\u01b0 th\u1eadt bi\u1ebft s\u1ef1 gi\u1ea3i tho\u00e1t kh\u1ecfi d\u1ee5c tham \u0111\u00e3 \u0111\u01b0\u1ee3c kh\u1edfi l\u00ean. V\u1ecb \u1ea5y l\u1ea5y d\u1ee5c tham l\u00e0m \u0111\u1ed1i t\u01b0\u1ee3ng t\u1ed1i h\u1eadu, Thi\u1ec1n tu, Thi\u1ec1n t\u01b0, Thi\u1ec1n \u0111\u1ecbnh, Thi\u1ec1n nh\u1eadp. V\u1ecb \u1ea5y s\u1ed1ng v\u1edbi t\u00e2m th\u1ea5m nhu\u1ea7n s\u00e2n h\u1eadn, b\u1ecb s\u00e2n h\u1eadn chi ph\u1ed1i, v\u00e0 kh\u00f4ng nh\u01b0 th\u1eadt bi\u1ebft s\u1ef1 gi\u1ea3i tho\u00e1t kh\u1ecfi s\u00e2n h\u1eadn \u0111\u00e3 \u0111\u01b0\u1ee3c kh\u1edfi l\u00ean. V\u1ecb \u1ea5y l\u1ea5y s\u00e2n h\u1eadn l\u00e0m \u0111\u1ed1i t\u01b0\u1ee3ng t\u1ed1i h\u1eadu, Thi\u1ec1n tu, Thi\u1ec1n t\u01b0, Thi\u1ec1n \u0111\u1ecbnh, Thi\u1ec1n nh\u1eadp. V\u1ecb \u1ea5y s\u1ed1ng v\u1edbi t\u00e2m th\u1ea5m nhu\u1ea7n h\u00f4n tr\u1ea7m th\u1ee5y mi\u00ean, b\u1ecb h\u00f4n tr\u1ea7m th\u1ee5y mi\u00ean chi ph\u1ed1i, v\u00e0 kh\u00f4ng nh\u01b0 th\u1eadt bi\u1ebft s\u1ef1 gi\u1ea3i tho\u00e1t kh\u1ecfi h\u00f4n tr\u1ea7m th\u1ee5y mi\u00ean \u0111\u00e3 \u0111\u01b0\u1ee3c kh\u1edfi l\u00ean. V\u1ecb \u1ea5y l\u1ea5y h\u00f4n tr\u1ea7m th\u1ee5y mi\u00ean l\u00e0m \u0111\u1ed1i t\u01b0\u1ee3ng t\u1ed1i h\u1eadu, Thi\u1ec1n tu, Thi\u1ec1n t\u01b0, Thi\u1ec1n \u0111\u1ecbnh, Thi\u1ec1n nh\u1eadp. V\u1ecb \u1ea5y s\u1ed1ng v\u1edbi t\u00e2m th\u1ea5m nhu\u1ea7n tr\u1ea1o h\u1ed1i, b\u1ecb tr\u1ea1o h\u1ed1i chi ph\u1ed1i v\u00e0 kh\u00f4ng nh\u01b0 th\u1eadt bi\u1ebft s\u1ef1 gi\u1ea3i tho\u00e1t kh\u1ecfi tr\u1ea1o h\u1ed1i \u0111\u00e3 \u0111\u01b0\u1ee3c kh\u1edfi l\u00ean. V\u1ecb \u1ea5y l\u1ea5y tr\u1ea1o h\u1ed1i l\u00e0m \u0111\u1ed1i t\u01b0\u1ee3ng t\u1ed1i h\u1eadu, Thi\u1ec1n tu, Thi\u1ec1n t\u01b0, Thi\u1ec1n \u0111\u1ecbnh, Thi\u1ec1n nh\u1eadp. V\u1ecb \u1ea5y s\u1ed1ng v\u1edbi t\u00e2m th\u1ea5m nhu\u1ea7n nghi ho\u1eb7c, b\u1ecb nghi ho\u1eb7c chi ph\u1ed1i v\u00e0 kh\u00f4ng nh\u01b0 th\u1eadt bi\u1ebft s\u1ef1 gi\u1ea3i tho\u00e1t kh\u1ecfi nghi ho\u1eb7c \u0111\u00e3 \u0111\u01b0\u1ee3c kh\u1edfi l\u00ean. V\u1ecb \u1ea5y l\u1ea5y nghi ho\u1eb7c l\u00e0m \u0111\u1ed1i t\u01b0\u1ee3ng t\u1ed1i h\u1eadu, Thi\u1ec1n tu, Thi\u1ec1n t\u01b0, Thi\u1ec1n \u0111\u1ecbnh, Thi\u1ec1n nh\u1eadp. N\u00e0y B\u00e0-la-m\u00f4n, Th\u1ebf T\u00f4n \u1ea5y kh\u00f4ng t\u00e1n th\u00e1n lo\u1ea1i Thi\u1ec1n \u0111\u1ecbnh nh\u01b0 v\u1eady.<\/p>\n
V\u00e0 n\u00e0y B\u00e0-la-m\u00f4n, lo\u1ea1i Thi\u1ec1n \u0111\u1ecbnh n\u00e0o Th\u1ebf T\u00f4n \u1ea5y t\u00e1n th\u00e1n? \u1ede \u0111\u00e2y, n\u00e0y B\u00e0-la-m\u00f4n, T\u1ef7-kheo 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. N\u00e0y B\u00e0-la-m\u00f4n, lo\u1ea1i Thi\u1ec1n nh\u01b0 v\u1eady, Th\u1ebf T\u00f4n \u1ea5y t\u00e1n th\u00e1n.<\/p>\n
— Th\u1eadt v\u1eady, th\u01b0a T\u00f4n gi\u1ea3 Ananda, T\u00f4n gi\u1ea3 Gotama khi\u1ec3n tr\u00e1ch Thi\u1ec1n \u0111\u00e1ng \u0111\u01b0\u1ee3c khi\u1ec3n tr\u00e1ch, t\u00e1n th\u00e1n Thi\u1ec1n \u0111\u00e1ng \u0111\u01b0\u1ee3c t\u00e1n th\u00e1n. Nay th\u01b0a T\u00f4n gi\u1ea3 Ananda, ch\u00fang t\u00f4i ph\u1ea3i \u0111i. Ch\u00fang t\u00f4i c\u00f3 nh\u1eefng vi\u1ec7c, c\u00f3 nhi\u1ec1u ph\u1eadn s\u1ef1 ph\u1ea3i l\u00e0m.<\/p>\n
— N\u00e0y B\u00e0-la-m\u00f4n, h\u00e3y l\u00e0m g\u00ec B\u00e0-la-m\u00f4n ngh\u0129 l\u00e0 h\u1ee3p th\u1eddi.<\/p>\n
R\u1ed3i B\u00e0-la-m\u00f4n Vassakara, \u0111\u1ea1i th\u1ea7n n\u01b0\u1edbc Magadha, hoan h\u1ef7 t\u00edn th\u1ecd l\u1eddi T\u00f4n gi\u1ea3 Ananda gi\u1ea3ng, t\u1eeb ch\u1ed7 ng\u1ed3i \u0111\u1ee9ng d\u1eady v\u00e0 ra \u0111i. R\u1ed3i B\u00e0-la-m\u00f4n Gopaka Moggalana, khi B\u00e0-la-m\u00f4n Vassakara, \u0111\u1ea1i th\u1ea7n n\u01b0\u1edbc Magadha \u0111i kh\u00f4ng bao l\u00e2u, th\u01b0a v\u1edbi T\u00f4n gi\u1ea3 Ananda:<\/p>\n
— N\u1ebfu ch\u00fang t\u00f4i kh\u00f4ng h\u1ecfi T\u00f4n gi\u1ea3 Ananda, th\u1eddi T\u00f4n gi\u1ea3 Ananda \u0111\u00e3 kh\u00f4ng tr\u1ea3 l\u1eddi.<\/p>\n
— N\u00e0y B\u00e0-la-m\u00f4n, c\u00f3 ph\u1ea3i ch\u00fang t\u00f4i \u0111\u00e3 n\u00f3i v\u1edbi \u00d4ng: “Kh\u00f4ng c\u00f3 m\u1ed9t T\u1ef7-kheo n\u00e0o, n\u00e0y B\u00e0-la-m\u00f4n, th\u00e0nh t\u1ef1u m\u01b0\u1eddi ph\u00e1p \u1ea5y m\u1ed9t c\u00e1ch tr\u1ecdn v\u1eb9n, m\u1ed9t c\u00e1ch \u0111\u1ea7y \u0111\u1ee7, nh\u1eefng ph\u00e1p m\u00e0 Th\u1ebf T\u00f4n, b\u1eadc A-la-h\u00e1n, Ch\u00e1nh \u00d0\u1eb3ng Gi\u00e1c \u0111\u00e3 th\u00e0nh t\u1ef1u. N\u00e0y B\u00e0-la-m\u00f4n, v\u1ecb Th\u1ebf T\u00f4n \u1ea5y l\u00e0 b\u1eadc l\u00e0m cho kh\u1edfi d\u1eady con \u0111\u01b0\u1eddng tr\u01b0\u1edbc \u0111\u00e2y ch\u01b0a t\u1eebng \u0111\u01b0\u1ee3c hi\u1ec7n kh\u1edfi, l\u00e0m cho bi\u1ebft con \u0111\u01b0\u1eddng tr\u01b0\u1edbc \u0111\u00e2y ch\u01b0a t\u1eebng \u0111\u01b0\u1ee3c bi\u1ebft, n\u00f3i l\u00ean con \u0111\u01b0\u1eddng tr\u01b0\u1edbc \u0111\u00e2y ch\u01b0a t\u1eebng \u0111\u01b0\u1ee3c n\u00f3i; l\u00e0 b\u1eadc hi\u1ec3u \u0111\u1ea1o, bi\u1ebft \u0111\u1ea1o v\u00e0 thi\u1ec7n x\u1ea3o v\u1ec1 \u0111\u1ea1o. V\u00e0 nay c\u00e1c \u0111\u1ec7 t\u1eed Ng\u00e0i l\u00e0 nh\u1eefng v\u1ecb s\u1ed1ng h\u00e0nh \u0111\u1ea1o v\u00e0 t\u00f9y h\u00e0nh \u0111\u1ea1o, v\u00e0 s\u1ebd th\u00e0nh t\u1ef1u nh\u1eefng ph\u00e1p \u1ea5y v\u1ec1 sau”.<\/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 Gopaka Moggallana Sutta<\/strong><\/p>\n Moggallana the Guardsman<\/strong><\/p>\n translated by Bhikkhu Thanissaro<\/em><\/p>\n Translator’s note: This discourse presents a picture of life in the early Buddhist community shortly after the Buddha’s passing away. On the one hand, it shows the relationship between the monastic community and the political powers that be: the monks are polite and courteous to political functionaries, but the existence of this discourse shows that they had no qualms about depicting those functionaries as a little dense. On the other hand, it shows that early Buddhist practice had no room for many practices that developed in later Buddhist traditions, such as appointed lineage holders, elected ecclesiastical heads, or the use of mental defilements as a basis for concentration practice.<\/p>\n I have heard that on one occasion Ven. Ananda was staying near Rajagaha in the Bamboo Grove, the Squirrels’ Sanctuary, not long after the Blessed One’s total Unbinding.<\/p>\n Now at that time King Ajatasattu Vedehiputta of Magadha, suspicious of King Pajjota, was having Rajagaha fortified.<\/p>\n Then in the early morning, Ven. Ananda, having put on his robes and carrying his bowl and outer robe, went into Rajagaha for alms. The thought occurred to him, “It’s too early to go for alms in Rajagaha. What if I were to go to the brahmin Moggallana the Guardsman at his construction site?” So he went to Moggallana the Guardsman at his construction site. Moggallana the Guardsman saw him coming from afar, and on seeing him said to him, “Come, Master Ananda. Welcome, Master Ananda. It has been a long time since Master Ananda has found the time to come here. Sit down, Master Ananda. Here is a seat made ready for you.”<\/p>\n So Ven. Ananda sat down on the seat made ready. Moggallana the Guardsman, taking a lower seat, sat to one side.<\/p>\n As he was sitting there, he said to Ven. Ananda: “Master Ananda, is there any one monk endowed in each and every way with the qualities with which Master Gotama — worthy and rightly self-awakened — was endowed?”<\/p>\n “No, brahmin, there isn’t any one monk endowed in each and every way with the qualities with which the Blessed One — worthy and rightly self-awakened — was endowed. For the Blessed One was the arouser of the unarisen path, the begetter of the unbegotten path, the expounder of the unexpounded path, the knower of the path, the expert with regard to the path, adept at the path. And now his disciples follow the path and become endowed with it after him.”<\/p>\n And then Ven. Ananda’s discussion with Moggallana the Guardsman was interrupted in mid-course, for the brahmin Vassakara, the Magadhan administrator, on an inspection tour of the construction sites in Rajagaha, went to Ven. Ananda at Moggallana the Guardsman’s construction site. On arrival, he exchanged courteous greetings with Ven. Ananda. After an exchange of friendly greetings and courtesies, he sat to one side. As he was sitting there, he said to Ven. Ananda, “Just now, for what discussion were you sitting together when you were interrupted in mid-course?”<\/p>\n “Just now, brahmin, Moggallana the Guardsman said to me, ‘Master Ananda, is there any one monk endowed in each and every way with the qualities with which Master Gotama — worthy and rightly self-awakened — was endowed?’ And when this was said, I said to him, ‘No, brahmin, there isn’t any one monk endowed in each and every way with the qualities with which the Blessed One — worthy and rightly self-awakened — was endowed. For the Blessed One was the arouser of the unarisen path, the begetter of the unbegotten path, the expounder of the unexpounded path, the knower of the path, the expert with regard to the path, adept at the path. And now his disciples follow the path and become endowed with it after him.’ This was my discussion with the brahmin Moggallana the Guardsman that was interrupted in mid-course when you arrived.”<\/p>\n “Master Ananda, is there any one monk appointed by Master Gotama [with the words], ‘He will be your arbitrator after I am gone,’ to whom you now turn?”<\/p>\n “No, brahmin. There isn’t any one monk appointed by the Blessed One — the one who knows, the one who sees, worthy and rightly self-awakened — [with the words] ‘He will be your arbitrator after I am gone,’ to whom we now turn.”<\/p>\n “Then is there any one monk authorized by the Sangha and appointed by a large body of elder monks [with the words], ‘He will be our arbitrator after the Blessed One is gone,’ to whom you now turn?”<\/p>\n “No, brahmin. There isn’t any one monk authorized by the Sangha and appointed by a large body of elder monks [with the words] ‘He will be our arbitrator after the Blessed One is gone,’ to whom we now turn.”<\/p>\n “Being thus without an arbitrator, Master Ananda, what is the reason for your concord?”<\/p>\n “It’s not the case, brahmin, that we’re without an arbitrator. We have an arbitrator. The Dhamma is our arbitrator.”<\/p>\n “When asked, ‘Master Ananda, is there any one monk appointed by Master Gotama [with the words], “He will be your arbitrator after I am gone,” to whom you now turn?’ you said, ‘No, brahmin. There isn’t any one monk appointed by the Blessed One…to whom we now turn.’<\/p>\n “When asked, ‘Then is there any one monk authorized by the Sangha…to whom you now turn?’ you said, ‘No, brahmin. There isn’t any one monk authorized by the Sangha…to whom we now turn.’<\/p>\n “When asked, ‘Being thus without an arbitrator, Master Ananda, what is the reason for your concord?’ you said, ‘It’s not the case, brahmin, that we’re without an arbitrator. We have an arbitrator. The Dhamma is our arbitrator.’ Now how is the meaning of what you have said to be understood?”<\/p>\n “Brahmin, there is a training rule laid down by the Blessed One — the one who knows, the one who sees, worthy and rightly self-awakened — a Patimokkha that has been codified. On the uposatha day, all of us who live dependent on a single township gather together in one place. Having gathered together, we invite the one to whom it falls [to recite the Patimokkha]. If, while he is reciting, a monk remembers an offense or transgression, we deal with him in accordance with the Dhamma, in accordance with what has been instructed. We’re not the ones who deal with that venerable one. Rather, the Dhamma is what deals with us.”<\/p>\n “Is there, Master Ananda, any one monk you now honor, respect, revere, and venerate, on whom — honoring and respecting — you live in dependence?”<\/p>\n “Yes, brahmin, there is a monk we now honor, respect, revere, and venerate, on whom — honoring and respecting — we live in dependence.”<\/p>\n “When asked, ‘Master Ananda, is there any one monk appointed by Master Gotama [with the words], “He will be your arbitrator after I am gone,” to whom you now turn?’ you said, ‘No, brahmin. There isn’t any one monk appointed by the Blessed One…to whom we now turn.’<\/p>\n “When asked, ‘Then is there any one monk authorized by the Sangha…to whom you now turn?’ you said, ‘No, brahmin. There isn’t any one monk authorized by the Sangha…to whom we now turn.’<\/p>\n “When asked, ‘Is there, Master Ananda, any one monk you now honor, respect, revere, and venerate, on whom — honoring and respecting — you live in dependence?’ you said, ‘Yes, brahmin, there is a monk we now honor, respect, revere, and venerate, on whom — honoring and respecting — we live in dependence.’ Now how is the meaning of what you have said to be understood?”<\/p>\n “Brahmin, there are ten inspiring qualities expounded by the Blessed One — the one who knows, the one who sees, worthy and rightly self-awakened. In whoever among us those ten qualities are found, we now honor, respect, revere, and venerate him; honoring and respecting him, we live in dependence on him. Which ten?<\/p>\n [1] “There is the case where a monk is virtuous. He dwells restrained in accordance with the Patimokkha, consummate in his behavior and sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults.<\/p>\n [2] “He has heard much, has retained what he has heard, has stored what he has heard. Whatever teachings are admirable in the beginning, admirable in the middle, admirable in the end, that — in their meaning and expression — proclaim the holy life entirely perfect and pure: those he has listened to often, retained, discussed, accumulated, examined with his mind, and well-penetrated in terms of his views.<\/p>\n [3] “He is content with robes, alms food, lodgings, and medicinal requisites for curing the sick.<\/p>\n [4] “He attains — whenever he wants, without strain, without difficulty — the four jhanas that are heightened mental states, pleasant abidings in the here-&-now.<\/p>\n [5] “He experiences manifold supranormal powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, and mountains as if through space. He dives in and out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting crosslegged he flies through the air like a winged bird. With his hand he touches and strokes even the sun and moon, so mighty and powerful. He exercises influence with his body even as far as the Brahma worlds.<\/p>\n [6] “He hears — by means of the divine ear-element, purified and surpassing the human — both kinds of sounds: divine and human, whether near or far.<\/p>\n [7] “He knows the awareness of other beings, other individuals, having encompassed it with his own awareness. He discerns a mind with passion as a mind with passion, and a mind without passion as a mind without passion. He discerns a mind with aversion as a mind with aversion, and a mind without aversion as a mind without aversion. He discerns a mind with delusion as a mind with delusion, and a mind without delusion as a mind without delusion. He discerns a restricted mind as a restricted mind, and a scattered mind as a scattered mind. He discerns an enlarged mind as an enlarged mind, and an unenlarged mind as an unenlarged mind. He discerns an excelled mind [one that is not at the most excellent level] as an excelled mind, and an unexcelled mind as an unexcelled mind. He discerns a concentrated mind as a concentrated mind, and an unconcentrated mind as an unconcentrated mind. He discerns a released mind as a released mind, and an unreleased mind as an unreleased mind.<\/p>\n [8] “He recollects his manifold past lives (lit: previous homes), i.e., one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, many aeons of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction and expansion, [recollecting], ‘There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose here.’ Thus he remembers his manifold past lives in their modes and details.<\/p>\n [9] “He sees — by means of the divine eye, purified and surpassing the human — beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma: ‘These beings — who were endowed with bad conduct of body, speech, and mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views — with the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell. But these beings — who were endowed with good conduct of body, speech, and mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views — with the break-up of the body, after death, have re-appeared in the good destinations, in the heavenly world.’ Thus — by means of the divine eye, purified and surpassing the human — he sees beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma.<\/p>\n [10] “Through the ending of the mental fermentations, he remains in the fermentation-free release of awareness and release of discernment, having known and made them manifest for himself right in the here and now.<\/p>\n “These, brahmin, are the ten inspiring qualities expounded by the Blessed One — the one who knows, the one who sees, worthy and rightly self-awakened. In whoever among us these ten qualities are found, we now honor, respect, revere, and venerate him; honoring and respecting him, we live in dependence on him.”<\/p>\n When this was said, the brahmin Vassakara, the Magadhan administrator, turned to General Upananda and said, “What do you think, general? Do these venerable ones honor what should be honored, respect what should be respected, revere what should be revered, venerate what should be venerated? Of course they honor what should be honored, respect what should be respected, revere what should be revered, venerate what should be venerated. For if they did not honor, respect, revere, or venerate a person like this, then what sort of person would they honor, respect, revere, and venerate; on what sort of person, honor and respecting, would they live in dependence?”<\/p>\n Then the brahmin Vassakara, the Magadhan administrator, said to Ven. Ananda, “But where are you staying now, Master Ananda?”<\/p>\n “I am now staying at the Bamboo Grove, brahmin.”<\/p>\n “I trust, Master Ananda, that the Bamboo Grove is delightful, quiet, free of noise, with an air of isolation, remote from human beings, and appropriate for retreat.”<\/p>\n “Certainly, brahmin, the Bamboo Grove is delightful, quiet, free of noise, with an air of isolation, remote from human beings, and appropriate for retreat because of guardians and protectors like yourself.”<\/p>\n “Certainly, Master Ananda, the Bamboo Grove is delightful, quiet, free of noise, with an air of isolation, remote from human beings, and appropriate for retreat because of venerable ones who are endowed with mental absorption (jhana), who make mental absorption their habit. You venerable ones are both endowed with mental absorption and make mental absorption your habit.<\/p>\n “Once, Ven. Ananda, Master Gotama was staying near Vesali in the Peaked Roofed Pavilion in the Great Wood. I went to him at the Peaked Roofed Pavilion in the Great Wood, and there he spoke in a variety of ways on mental absorption. Master Gotama was both endowed with mental absorption and made mental absorption his habit. In fact, he praised mental absorption of every sort.”<\/p>\n “It wasn’t the case, brahmin, that the Blessed One praised mental absorption of every sort, nor did he criticize mental absorption of every sort. And what sort of mental absorption did he not praise? There is the case where a certain person dwells with his awareness overcome by sensual passion, obsessed with sensual passion. He does not discern the escape, as it actually is present, from sensual passion once it has arisen. Making that sensual passion the focal point, he absorbs himself with it, besorbs, resorbs, and supersorbs himself with it.<\/p>\n “He dwells with his awareness overcome by ill will…<\/p>\n “He dwells with his awareness overcome by sloth and drowsiness…<\/p>\n “He dwells with his awareness overcome by restlessness and anxiety…<\/p>\n “He dwells with his awareness overcome by uncertainty, obsessed with uncertainty. He does not discern the escape, as it actually is present, from uncertainty once it has arisen. Making that uncertainty the focal point, he absorbs himself with it, besorbs, resorbs, and supersorbs himself with it. This is the sort of mental absorption that the Blessed One did not praise.<\/p>\n “And what sort of mental absorption did he praise? There is the case where a monk — quite withdrawn from sensual pleasures, withdrawn from unskillful (mental) qualities — enters and remains in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. With the stilling of directed thought and evaluation, he enters and remains in the second jhana: rapture and pleasure born of concentration, unification of awareness free from directed thought and evaluation — internal assurance. With the fading of rapture, he remains in equanimity, mindful and fully aware, and physically sensitive of pleasure. He enters and remains in the third jhana, of which the Noble Ones declare, ‘Equanimous and mindful, he has a pleasurable abiding.’ With the abandoning of pleasure and pain — as with the earlier disappearance of elation and distress — he enters and remains in the fourth jhana: purity of equanimity and mindfulness, neither pleasure nor pain. This is the sort of mental absorption that the Blessed One praised.<\/p>\n “It would seem, Ven. Ananda, that Master Gotama criticized the mental absorption that deserves criticism, and praised that which deserves praise.<\/p>\n “Well, now, Master Ananda, I must be going. Many are my duties, many the things I must do.”<\/p>\n “Then do, brahmin, what you think it is now time to do.”<\/p>\n So the brahmin Vassakara, the Magadhan administrator, delighting and rejoicing in what Ven. Ananda had said, got up from his seat and left.<\/p>\n Then, not long after he had left, Moggallana the Guardsman said to Ven. Ananda, “Master Ananda, you still haven’t answered what I asked you.”<\/p>\n “Didn’t I just tell you, brahmin? There isn’t any one monk endowed in each and every way with the qualities with which the Blessed One — worthy and rightly self-awakened — was endowed. For the Blessed One was the arouser of the unarisen path, the begetter of the unbegotten path, the expounder of the unexpounded path, the knower of the path, the expert with regard to the path, adept at the path. And now his disciples follow the path and become endowed with it after him.”<\/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”] 108. Kinh Gopaka Moggall\u00e0na (Gopaka Moggall\u00e0na sutta) Nh\u01b0 v\u1ea7y t\u00f4i nghe. M\u1ed9t th\u1eddi T\u00f4n gi\u1ea3 Ananda tr\u00fa \u1edf Rajagaha (V\u01b0\u01a1ng X\u00e1) t\u1ea1i Veluvana (Tr\u00fac L\u00e2m), ch\u1ed7 nu\u00f4i d\u01b0\u1ee1ng c\u00e1c con s\u00f3c, khi Th\u1ebf T\u00f4n th\u1ecb t\u1ecbch kh\u00f4ng bao l\u00e2u. L\u00fac b\u1ea5y gi\u1edd, Vua Ajatasattu con b\u00e0 Videhi n\u01b0\u1edbc Magadha (Ma-ki\u1ec7t-\u0111\u00e0), v\u00ec […]<\/p>\n","protected":false},"author":2,"featured_media":172127,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":[],"categories":[109],"tags":[111,114,97],"yoast_head":"\n