[vc_tta_tabs][vc_tta_section title=”Vi\u1ec7t Ng\u1eef” tab_id=”viet-ngu”]<\/p>\n
(C\u00f9lasunnata sutta)<\/p>\n
Nh\u01b0 v\u1ea7y t\u00f4i nghe.<\/p>\n
M\u1ed9t th\u1eddi Th\u1ebf T\u00f4n tr\u00fa \u1edf Savatthi (X\u00e1-v\u1ec7), t\u1ea1i Pubbarama (\u00d0\u00f4ng Vi\u00ean), l\u00e2u \u0111\u00e0i c\u1ee7a Migaramatu (L\u1ed9c M\u1eabu). R\u1ed3i T\u00f4n gi\u1ea3 Ananda, v\u00e0o bu\u1ed5i chi\u1ec1u, t\u1eeb Thi\u1ec1n t\u1ecbnh \u0111\u1ed9c c\u01b0 \u0111\u1ee9ng d\u1eady, \u0111i \u0111\u1ebfn Th\u1ebf T\u00f4n, sau khi \u0111\u1ebfn \u0111\u1ea3nh l\u1ec5 Th\u1ebf T\u00f4n, r\u1ed3i ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean, T\u00f4n gi\u1ea3 Ananda b\u1ea1ch Th\u1ebf T\u00f4n:<\/p>\n
— M\u1ed9t th\u1eddi, b\u1ea1ch Th\u1ebf T\u00f4n, Th\u1ebf T\u00f4n tr\u00fa gi\u1eefa c\u00e1c Sakka (Th\u00edch-ca). Nagaraka l\u00e0 t\u00ean m\u1ed9t th\u1ecb tr\u1ea5n c\u1ee7a c\u00e1c Sakka. T\u1ea1i \u0111\u1ea5y, b\u1ea1ch Th\u1ebf T\u00f4n, con \u0111\u01b0\u1ee3c nghe tr\u01b0\u1edbc m\u1eb7t Th\u1ebf T\u00f4n, con \u0111\u01b0\u1ee3c ghi nh\u1edb tr\u01b0\u1edbc m\u1eb7t Th\u1ebf T\u00f4n nh\u01b0 sau: “N\u00e0y Ananda, Ta nh\u1edd an tr\u00fa kh\u00f4ng, n\u00ean nay an tr\u00fa r\u1ea5t nhi\u1ec1u”. Ph\u1ea3i ch\u0103ng, b\u1ea1ch Th\u1ebf T\u00f4n, \u0111i\u1ec1u con \u0111\u00e3 nghe l\u00e0 nghe \u0111\u00fang, ghi nh\u1edb \u0111\u00fang, t\u00e1c \u00fd \u0111\u00fang, th\u1ecd tr\u00ec \u0111\u00fang?<\/p>\n
— Th\u1eadt v\u1eady, n\u00e0y Ananda, \u0111i\u1ec1u \u00d4ng \u0111\u00e3 nghe l\u00e0 nghe \u0111\u00fang, ghi nh\u1edb \u0111\u00fang, t\u00e1c \u00fd \u0111\u00fang, th\u1ecd tr\u00ec \u0111\u00fang. Thu\u1edf x\u01b0a v\u00e0 nay, n\u00e0y Ananda, Ta nh\u1edd an tr\u00fa kh\u00f4ng, n\u00ean nay an tr\u00fa r\u1ea5t nhi\u1ec1u.<\/p>\n
V\u00ed nh\u01b0 l\u00e2u \u0111\u00e0i L\u1ed9c M\u1eabu n\u00e0y kh\u00f4ng c\u00f3 voi, b\u00f2, ng\u1ef1a, ng\u1ef1a c\u00e1i, kh\u00f4ng c\u00f3 v\u00e0ng v\u00e0 b\u1ea1c, kh\u00f4ng c\u00f3 \u0111\u00e0n b\u00e0, \u0111\u00e0n \u00f4ng t\u1ee5 h\u1ed9i, v\u00e0 ch\u1ec9 c\u00f3 m\u1ed9t c\u00e1i kh\u00f4ng ph\u1ea3i kh\u00f4ng, t\u1ee9c l\u00e0 s\u1ef1 nh\u1ea5t tr\u00ed (ekattam) do duy\u00ean ch\u00fang T\u1ef7-kheo; c\u0169ng v\u1eady, n\u00e0y Ananda, T\u1ef7-kheo kh\u00f4ng t\u00e1c \u00fd th\u00f4n t\u01b0\u1edfng, kh\u00f4ng t\u00e1c \u00fd nh\u01a1n t\u01b0\u1edfng, ch\u1ec9 t\u00e1c \u00fd s\u1ef1 nh\u1ea5t tr\u00ed, do duy\u00ean l\u00e2m t\u01b0\u1edfng. T\u00e2m c\u1ee7a v\u1ecb \u1ea5y \u0111\u01b0\u1ee3c th\u00edch th\u00fa h\u00e2n hoan, an tr\u00fa, h\u01b0\u1edbng \u0111\u1ebfn l\u00e2m t\u01b0\u1edfng. V\u1ecb \u1ea5y tu\u1ec7 tri nh\u01b0 sau: “C\u00e1c \u01b0u phi\u1ec1n do duy\u00ean th\u00f4n t\u01b0\u1edfng kh\u00f4ng c\u00f3 m\u1eb7t \u1edf \u0111\u00e2y; c\u00e1c \u01b0u phi\u1ec1n do duy\u00ean nh\u00e2n t\u01b0\u1edfng kh\u00f4ng c\u00f3 m\u1eb7t \u1edf \u0111\u00e2y. V\u00e0 ch\u1ec9 c\u00f3 m\u1ed9t \u01b0u phi\u1ec1n n\u00e0y, t\u1ee9c l\u00e0 s\u1ef1 nh\u1ea5t tr\u00ed do duy\u00ean l\u00e2m t\u01b0\u1edfng”. V\u1ecb \u1ea5y tu\u1ec7 tri: “Lo\u1ea1i t\u01b0\u1edfng n\u00e0y kh\u00f4ng c\u00f3 th\u00f4n t\u01b0\u1edfng”. V\u1ecb \u1ea5y tu\u1ec7 tri: “Lo\u1ea1i t\u01b0\u1edfng n\u00e0y kh\u00f4ng c\u00f3 nh\u00e2n t\u01b0\u1edfng”. V\u00e0 ch\u1ec9 c\u00f3 m\u1ed9t c\u00e1i n\u00e0y kh\u00f4ng ph\u1ea3i kh\u00f4ng, t\u1ee9c l\u00e0 s\u1ef1 nh\u1ea5t tr\u00ed (ekattam) do duy\u00ean l\u00e2m t\u01b0\u1edfng”. V\u00e0 c\u00e1i g\u00ec kh\u00f4ng c\u00f3 m\u1eb7t \u1edf \u0111\u00e2y, v\u1ecb \u1ea5y xem c\u00e1i \u1ea5y l\u00e0 kh\u00f4ng c\u00f3. Nh\u01b0ng \u0111\u1ed1i v\u1edbi c\u00e1i c\u00f2n l\u1ea1i, \u1edf \u0111\u00e2y, v\u1ecb \u1ea5y tu\u1ec7 tri: “C\u00e1i kia c\u00f3, c\u00e1i n\u00e0y c\u00f3”. Nh\u01b0 v\u1eady, n\u00e0y Ananda, c\u00e1i n\u00e0y \u0111\u1ed1i v\u1edbi v\u1ecb \u1ea5y l\u00e0 nh\u01b0 v\u1eady, th\u1eadt c\u00f3, kh\u00f4ng \u0111i\u00ean \u0111\u1ea3o, s\u1ef1 th\u1ef1c hi\u1ec7n ho\u00e0n to\u00e0n thanh t\u1ecbnh, kh\u00f4ng t\u00e1nh.<\/p>\n
L\u1ea1i n\u1eefa, n\u00e0y c\u00e1c T\u1ef7-kheo, T\u1ef7-kheo kh\u00f4ng t\u00e1c \u00fd nh\u00e2n t\u01b0\u1edfng, kh\u00f4ng t\u00e1c \u00fd l\u00e2m t\u01b0\u1edfng, ch\u1ec9 t\u00e1c \u00fd s\u1ef1 nh\u1ea5t tr\u00ed do duy\u00ean \u0111\u1ecba t\u01b0\u1edfng. T\u00e2m v\u1ecb \u1ea5y \u0111\u01b0\u1ee3c th\u00edch th\u00fa, h\u00e2n hoan, an tr\u00fa, h\u01b0\u1edbng \u0111\u1ebfn \u0111\u1ecba t\u01b0\u1edfng. V\u00ed nh\u01b0, n\u00e0y Ananda, t\u1ea5m da con b\u00f2 \u0111\u1ef1c \u0111\u01b0\u1ee3c c\u0103ng th\u1eb3ng tr\u00ean m\u1ed9t tr\u0103m c\u1ecdc g\u1ed7, \u0111\u1eb7c t\u00e1nh t\u1ea5m da \u0111\u01b0\u1ee3c \u0111o\u1ea1n tr\u1eeb (vigatavasika); c\u0169ng v\u1eady, n\u00e0y Ananda, T\u1ef7-kheo, kh\u00f4ng t\u00e1c \u00fd \u0111\u1ed1i v\u1edbi t\u1ea5t c\u1ea3 v\u1eadt g\u00ec tr\u00ean \u0111\u1ea5t n\u00e0y: \u0111\u1ea5t kh\u00f4 v\u00e0 v\u00f9ng l\u1ea7y, s\u00f4ng v\u00e0 v\u00f9ng l\u1ea7y, c\u00e1c c\u00e2y c\u00f3 th\u00e2n v\u00e0 c\u00f3 gai, n\u00fai v\u00e0 \u0111\u1ea5t b\u1eb1ng, v\u1ecb \u1ea5y t\u00e1c \u00fd s\u1ef1 nh\u1ea5t tr\u00ed do duy\u00ean \u0111\u1ecba t\u01b0\u1edfng. T\u00e2m v\u1ecb \u1ea5y \u0111\u01b0\u1ee3c th\u00edch th\u00fa, h\u00e2n hoan, an tr\u00fa, h\u01b0\u1edbng \u0111\u1ebfn \u0111\u1ecba t\u01b0\u1edfng. V\u1ecb \u1ea5y tu\u1ec7 tri nh\u01b0 sau: “C\u00e1c \u01b0u phi\u1ec1n do duy\u00ean nh\u00e2n t\u01b0\u1edfng kh\u00f4ng c\u00f3 m\u1eb7t \u1edf \u0111\u00e2y; c\u00e1c \u01b0u phi\u1ec1n do duy\u00ean l\u00e2m t\u01b0\u1edfng kh\u00f4ng c\u00f3 m\u1eb7t \u1edf \u0111\u00e2y. V\u00e0 ch\u1ec9 c\u00f3 m\u1ed9t \u01b0u phi\u1ec1n n\u00e0y, s\u1ef1 nh\u1ea5t tr\u00ed do duy\u00ean \u0111\u1ecba t\u01b0\u1edfng”. V\u1ecb \u1ea5y tu\u1ec7 tri: “Lo\u1ea1i t\u01b0\u1edfng n\u00e0y kh\u00f4ng c\u00f3 nh\u01a1n t\u01b0\u1edfng”. V\u1ecb \u1ea5y tu\u1ec7 tri: “Lo\u1ea1i t\u01b0\u1edfng n\u00e0y kh\u00f4ng c\u00f3 l\u00e2m t\u01b0\u1edfng, v\u00e0 ch\u1ec9 c\u00f3 m\u1ed9t c\u00e1i n\u00e0y kh\u00f4ng ph\u1ea3i kh\u00f4ng, t\u1ee9c l\u00e0 s\u1ef1 nh\u1ea5t tr\u00ed do duy\u00ean \u0111\u1ecba t\u01b0\u1edfng”. V\u00e0 c\u00e1i g\u00ec kh\u00f4ng c\u00f3 m\u1eb7t \u1edf \u0111\u00e2y, v\u1ecb \u1ea5y xem c\u00e1i \u1ea5y l\u00e0 kh\u00f4ng c\u00f3. Nh\u01b0ng \u0111\u1ed1i v\u1edbi c\u00e1i c\u00f2n l\u1ea1i, \u1edf \u0111\u00e2y v\u1ecb \u1ea5y tu\u1ec7 tri: “C\u00e1i kia c\u00f3, c\u00e1i n\u00e0y c\u00f3”. N\u00e0y Ananda, c\u00e1i n\u00e0y \u0111\u1ed1i v\u1edbi v\u1ecb \u1ea5y l\u00e0 nh\u01b0 v\u1eady, th\u1eadt c\u00f3, kh\u00f4ng \u0111i\u00ean \u0111\u1ea3o, s\u1ef1 th\u1ef1c hi\u1ec7n ho\u00e0n to\u00e0n thanh t\u1ecbnh, kh\u00f4ng t\u00e1nh.<\/p>\n
L\u1ea1i n\u1eefa, n\u00e0y Ananda, T\u1ef7-kheo kh\u00f4ng t\u00e1c \u00fd l\u00e2m t\u01b0\u1edfng, kh\u00f4ng t\u00e1c \u00fd \u0111\u1ecba t\u01b0\u1edfng, t\u00e1c \u00fd s\u1ef1 nh\u1ea5t tr\u00ed do duy\u00ean Kh\u00f4ng v\u00f4 bi\u00ean x\u1ee9. T\u00e2m v\u1ecb \u1ea5y \u0111\u01b0\u1ee3c th\u00edch th\u00fa, h\u00e2n hoan, an tr\u00fa, h\u01b0\u1edbng \u0111\u1ebfn Kh\u00f4ng v\u00f4 bi\u00ean x\u1ee9. V\u1ecb \u1ea5y tu\u1ec7 tri nh\u01b0 sau: “C\u00e1c \u01b0u phi\u1ec1n, do duy\u00ean l\u00e2m t\u01b0\u1edfng kh\u00f4ng c\u00f3 m\u1eb7t \u1edf \u0111\u00e2y; c\u00e1c \u01b0u phi\u1ec1n do duy\u00ean \u0111\u1ecba t\u01b0\u1edfng kh\u00f4ng c\u00f3 m\u1eb7t \u1edf \u0111\u00e2y. V\u00e0 ch\u1ec9 c\u00f3 m\u1ed9t \u01b0u phi\u1ec1n n\u00e0y, t\u1ee9c l\u00e0 s\u1ef1 nh\u1ea5t tr\u00ed do duy\u00ean Kh\u00f4ng v\u00f4 bi\u00ean x\u1ee9 t\u01b0\u1edfng”. V\u1ecb \u1ea5y tu\u1ec7 tri: “Lo\u1ea1i t\u01b0\u1edfng n\u00e0y kh\u00f4ng c\u00f3 l\u00e2m t\u01b0\u1edfng”. V\u1ecb \u1ea5y tu\u1ec7 tri: “Lo\u1ea1i t\u01b0\u1edfng n\u00e0y kh\u00f4ng c\u00f3 \u0111\u1ecba t\u01b0\u1edfng, v\u00e0 ch\u1ec9 c\u00f3 m\u1ed9t c\u00e1i n\u00e0y kh\u00f4ng ph\u1ea3i kh\u00f4ng, t\u1ee9c l\u00e0 s\u1ef1 nh\u1ea5t tr\u00ed do duy\u00ean Kh\u00f4ng v\u00f4 bi\u00ean x\u1ee9 t\u01b0\u1edfng”. V\u00e0 c\u00e1i g\u00ec kh\u00f4ng c\u00f3 m\u1eb7t \u1edf \u0111\u00e2y, v\u1ecb \u1ea5y xem c\u00e1i \u1ea5y l\u00e0 kh\u00f4ng c\u00f3. Nh\u01b0ng \u0111\u1ed1i v\u1edbi c\u00e1i c\u00f2n l\u1ea1i, \u1edf \u0111\u00e2y v\u1ecb \u1ea5y bi\u1ebft: “C\u00e1i kia c\u00f3, c\u00e1i n\u00e0y c\u00f3”. N\u00e0y Ananda, c\u00e1i n\u00e0y \u0111\u1ed1i v\u1edbi v\u1ecb \u1ea5y l\u00e0 nh\u01b0 v\u1eady, th\u1eadt c\u00f3, kh\u00f4ng \u0111i\u00ean \u0111\u1ea3o, s\u1ef1 th\u1ef1c hi\u1ec7n ho\u00e0n to\u00e0n thanh t\u1ecbnh, kh\u00f4ng t\u00e1nh.<\/p>\n
L\u1ea1i n\u1eefa, n\u00e0y Ananda, T\u1ef7-kheo kh\u00f4ng t\u00e1c \u00fd \u0111\u1ecba t\u01b0\u1edfng, kh\u00f4ng t\u00e1c \u00fd Kh\u00f4ng v\u00f4 bi\u00ean x\u1ee9 t\u01b0\u1edfng, ch\u1ec9 t\u00e1c \u00fd s\u1ef1 nh\u1ea5t tr\u00ed do duy\u00ean Th\u1ee9c v\u00f4 bi\u00ean x\u1ee9. T\u00e2m v\u1ecb \u1ea5y \u0111\u01b0\u1ee3c th\u00edch th\u00fa, h\u00e2n hoan, an tr\u00fa, h\u01b0\u1edbng \u0111\u1ebfn Th\u1ee9c v\u00f4 bi\u00ean x\u1ee9. V\u1ecb \u1ea5y tu\u1ec7 tri nh\u01b0 sau: “C\u00e1c \u01b0u phi\u1ec1n do duy\u00ean \u0111\u1ecba t\u01b0\u1edfng kh\u00f4ng c\u00f3 m\u1eb7t \u1edf \u0111\u00e2y; c\u00e1c \u01b0u phi\u1ec1n do duy\u00ean Kh\u00f4ng v\u00f4 bi\u00ean x\u1ee9 t\u01b0\u1edfng kh\u00f4ng c\u00f3 m\u1eb7t \u1edf \u0111\u00e2y. V\u00e0 ch\u1ec9 c\u00f3 m\u1ed9t \u01b0u phi\u1ec1n n\u00e0y, t\u1ee9c l\u00e0 s\u1ef1 nh\u1ea5t tr\u00ed do duy\u00ean Th\u1ee9c v\u00f4 bi\u00ean x\u1ee9 t\u01b0\u1edfng”. V\u1ecb \u1ea5y tu\u1ec7 tri: “Lo\u1ea1i t\u01b0\u1edfng n\u00e0y kh\u00f4ng c\u00f3 \u0111\u1ecba t\u01b0\u1edfng”. V\u1ecb \u1ea5y tu\u1ec7 tri: “Lo\u1ea1i t\u01b0\u1edfng n\u00e0y kh\u00f4ng c\u00f3 Kh\u00f4ng v\u00f4 bi\u00ean x\u1ee9 t\u01b0\u1edfng, v\u00e0 ch\u1ec9 c\u00f3 m\u1ed9t c\u00e1i n\u00e0y kh\u00f4ng ph\u1ea3i kh\u00f4ng, t\u1ee9c l\u00e0 s\u1ef1 nh\u1ea5t tr\u00ed do duy\u00ean Th\u1ee9c v\u00f4 bi\u00ean x\u1ee9 t\u01b0\u1edfng”. V\u00e0 c\u00e1i g\u00ec kh\u00f4ng c\u00f3 m\u1eb7t \u1edf \u0111\u00e2y, v\u1ecb \u1ea5y xem c\u00e1i \u1ea5y l\u00e0 kh\u00f4ng c\u00f3. Nh\u01b0ng \u0111\u1ed1i v\u1edbi c\u00e1i c\u00f2n l\u1ea1i, \u1edf \u0111\u00e2y v\u1ecb \u1ea5y tu\u1ec7 tri: “C\u00e1i kia c\u00f3, c\u00e1i n\u00e0y c\u00f3”. N\u00e0y Ananda, c\u00e1i n\u00e0y \u0111\u1ed1i v\u1edbi v\u1ecb \u1ea5y l\u00e0 nh\u01b0 v\u1eady, th\u1eadt c\u00f3, kh\u00f4ng \u0111i\u00ean \u0111\u1ea3o, s\u1ef1 th\u1ef1c hi\u1ec7n ho\u00e0n to\u00e0n thanh t\u1ecbnh, kh\u00f4ng t\u00e1nh.<\/p>\n
L\u1ea1i n\u1eefa, n\u00e0y Ananda, T\u1ef7-kheo kh\u00f4ng t\u00e1c \u00fd Kh\u00f4ng v\u00f4 bi\u00ean x\u1ee9 t\u01b0\u1edfng, kh\u00f4ng t\u00e1c \u00fd Th\u1ee9c v\u00f4 bi\u00ean x\u1ee9 t\u01b0\u1edfng, ch\u1ec9 t\u00e1c \u00fd s\u1ef1 nh\u1ea5t tr\u00ed do duy\u00ean V\u00f4 s\u1edf h\u1eefu x\u1ee9 t\u01b0\u1edfng. T\u00e2m v\u1ecb \u1ea5y \u0111\u01b0\u1ee3c th\u00edch th\u00fa, h\u00e2n hoan, an tr\u00fa, h\u01b0\u1edbng \u0111\u1ebfn V\u00f4 s\u1edf h\u1eefu x\u1ee9. V\u1ecb \u1ea5y tu\u1ec7 tri nh\u01b0 sau: “C\u00e1c \u01b0u phi\u1ec1n do duy\u00ean Kh\u00f4ng v\u00f4 bi\u00ean x\u1ee9 t\u01b0\u1edfng kh\u00f4ng c\u00f3 m\u1eb7t \u1edf \u0111\u00e2y; c\u00e1c \u01b0u phi\u1ec1n do duy\u00ean Th\u1ee9c v\u00f4 bi\u00ean x\u1ee9 t\u01b0\u1edfng kh\u00f4ng c\u00f3 m\u1eb7t \u1edf \u0111\u00e2y. V\u00e0 ch\u1ec9 c\u00f3 m\u1ed9t \u01b0u phi\u1ec1n n\u00e0y, t\u1ee9c l\u00e0 s\u1ef1 nh\u1ea5t tr\u00ed do duy\u00ean V\u00f4 s\u1edf h\u1eefu x\u1ee9 t\u01b0\u1edfng”. V\u1ecb \u1ea5y tu\u1ec7 tri: “Lo\u1ea1i t\u01b0\u1edfng n\u00e0y kh\u00f4ng c\u00f3 Kh\u00f4ng v\u00f4 bi\u00ean x\u1ee9 t\u01b0\u1edfng”. V\u1ecb \u1ea5y tu\u1ec7 tri: “Lo\u1ea1i t\u01b0\u1edfng n\u00e0y kh\u00f4ng c\u00f3 Th\u1ee9c v\u00f4 bi\u00ean x\u1ee9 t\u01b0\u1edfng, v\u00e0 ch\u1ec9 c\u00f3 m\u1ed9t c\u00e1i n\u00e0y kh\u00f4ng ph\u1ea3i kh\u00f4ng, t\u1ee9c l\u00e0 s\u1ef1 nh\u1ea5t tr\u00ed do duy\u00ean V\u00f4 s\u1edf h\u1eefu x\u1ee9 t\u01b0\u1edfng”. V\u00e0 c\u00e1i g\u00ec kh\u00f4ng c\u00f3 m\u1eb7t \u1edf \u0111\u00e2y, v\u1ecb \u1ea5y xem c\u00e1i \u1ea5y l\u00e0 kh\u00f4ng c\u00f3. Nh\u01b0ng \u0111\u1ed1i v\u1edbi c\u00e1i c\u00f2n l\u1ea1i, \u1edf \u0111\u00e2y, v\u1ecb \u1ea5y tu\u1ec7 tri: “C\u00e1i kia c\u00f3, c\u00e1i n\u00e0y c\u00f3”. N\u00e0y Ananda, c\u00e1i n\u00e0y \u0111\u1ed1i v\u1edbi v\u1ecb \u1ea5y l\u00e0 nh\u01b0 v\u1eady, th\u1eadt c\u00f3, kh\u00f4ng \u0111i\u00ean \u0111\u1ea3o, s\u1ef1 th\u1ef1c hi\u1ec7n ho\u00e0n to\u00e0n thanh t\u1ecbnh, kh\u00f4ng t\u00e1nh.<\/p>\n
L\u1ea1i n\u1eefa, n\u00e0y Ananda, T\u1ef7-kheo kh\u00f4ng t\u00e1c \u00fd Th\u1ee9c v\u00f4 bi\u00ean x\u1ee9 t\u01b0\u1edfng, kh\u00f4ng t\u00e1c \u00fd V\u00f4 s\u1edf h\u1eefu x\u1ee9 t\u01b0\u1edfng, ch\u1ec9 t\u00e1c \u00fd s\u1ef1 nh\u1ea5t tr\u00ed do duy\u00ean Phi t\u01b0\u1edfng phi phi t\u01b0\u1edfng x\u1ee9 t\u01b0\u1edfng. T\u00e2m v\u1ecb \u1ea5y \u0111\u01b0\u1ee3c th\u00edch th\u00fa, h\u00e2n hoan, an tr\u00fa, h\u01b0\u1edbng \u0111\u1ebfn Phi t\u01b0\u1edfng phi phi t\u01b0\u1edfng x\u1ee9. V\u1ecb \u1ea5y bi\u1ebft nh\u01b0 sau: “C\u00e1c \u01b0u phi\u1ec1n do duy\u00ean Th\u1ee9c v\u00f4 bi\u00ean x\u1ee9 t\u01b0\u1edfng kh\u00f4ng c\u00f3 m\u1eb7t \u1edf \u0111\u00e2y; c\u00e1c \u01b0u phi\u1ec1n do duy\u00ean V\u00f4 s\u1edf h\u1eefu x\u1ee9 t\u01b0\u1edfng kh\u00f4ng c\u00f3 m\u1eb7t \u1edf \u0111\u00e2y. V\u00e0 ch\u1ec9 c\u00f3 m\u1ed9t \u01b0u phi\u1ec1n n\u00e0y, t\u1ee9c l\u00e0 s\u1ef1 nh\u1ea5t tr\u00ed do duy\u00ean Phi t\u01b0\u1edfng phi phi t\u01b0\u1edfng x\u1ee9 t\u01b0\u1edfng. V\u1ecb \u1ea5y tu\u1ec7 tri: “Lo\u1ea1i t\u01b0\u1edfng n\u00e0y kh\u00f4ng c\u00f3 Th\u1ee9c v\u00f4 bi\u00ean x\u1ee9 t\u01b0\u1edfng”. V\u1ecb \u1ea5y tu\u1ec7 tri: “Lo\u1ea1i t\u01b0\u1edfng n\u00e0y kh\u00f4ng c\u00f3 V\u00f4 s\u1edf h\u1eefu x\u1ee9 t\u01b0\u1edfng, v\u00e0 ch\u1ec9 c\u00f3 m\u1ed9t c\u00e1i n\u00e0y kh\u00f4ng ph\u1ea3i kh\u00f4ng, t\u1ee9c l\u00e0 s\u1ef1 nh\u1ea5t tr\u00ed do duy\u00ean Phi t\u01b0\u1edfng phi phi t\u01b0\u1edfng x\u1ee9 t\u01b0\u1edfng. V\u00e0 c\u00e1i g\u00ec kh\u00f4ng c\u00f3 m\u1eb7t \u1edf \u0111\u00e2y, v\u1ecb \u1ea5y xem c\u00e1i \u1ea5y l\u00e0 kh\u00f4ng c\u00f3. Nh\u01b0ng \u0111\u1ed1i v\u1edbi c\u00e1i c\u00f2n l\u1ea1i, \u1edf \u0111\u00e2y, v\u1ecb \u1ea5y tu\u1ec7 tri: “C\u00e1i kia c\u00f3, c\u00e1i n\u00e0y c\u00f3”. N\u00e0y Ananda, c\u00e1i n\u00e0y \u0111\u1ed1i v\u1edbi v\u1ecb \u1ea5y l\u00e0 nh\u01b0 v\u1eady, th\u1eadt c\u00f3, kh\u00f4ng \u0111i\u00ean \u0111\u1ea3o, s\u1ef1 th\u1ef1c hi\u1ec7n ho\u00e0n to\u00e0n thanh t\u1ecbnh, kh\u00f4ng t\u00e1nh.<\/p>\n
L\u1ea1i n\u1eefa, n\u00e0y Ananda, T\u1ef7-kheo kh\u00f4ng t\u00e1c \u00fd V\u00f4 s\u1edf h\u1eefu x\u1ee9 t\u01b0\u1edfng, kh\u00f4ng c\u00f3 t\u00e1c \u00fd Phi t\u01b0\u1edfng phi phi t\u01b0\u1edfng x\u1ee9 t\u01b0\u1edfng, t\u00e1c \u00fd s\u1ef1 nh\u1ea5t tr\u00ed do duy\u00ean V\u00f4 t\u01b0\u1edbng t\u00e2m \u0111\u1ecbnh. T\u00e2m v\u1ecb \u1ea5y \u0111\u01b0\u1ee3c th\u00edch th\u00fa, h\u00e2n hoan, an tr\u00fa, h\u01b0\u1edbng \u0111\u1ebfn V\u00f4 t\u01b0\u1edbng t\u00e2m \u0111\u1ecbnh. V\u1ecb \u1ea5y tu\u1ec7 tri nh\u01b0 sau: “C\u00e1c \u01b0u phi\u1ec1n do duy\u00ean V\u00f4 s\u1edf h\u1eefu x\u1ee9 t\u01b0\u1edfng kh\u00f4ng c\u00f3 m\u1eb7t \u1edf \u0111\u00e2y; c\u00e1c \u01b0u phi\u1ec1n do duy\u00ean Phi t\u01b0\u1edfng phi phi t\u01b0\u1edfng x\u1ee9 t\u01b0\u1edfng kh\u00f4ng c\u00f3 m\u1eb7t \u1edf \u0111\u00e2y. V\u00e0 ch\u1ec9 c\u00f3 m\u1ed9t \u01b0u phi\u1ec1n n\u00e0y, t\u1ee9c l\u00e0 s\u00e1u nh\u1eadp duy\u00ean m\u1ea1ng, duy\u00ean v\u1edbi th\u00e2n n\u00e0y”. V\u1ecb \u1ea5y tu\u1ec7 tri: “Lo\u1ea1i t\u01b0\u1edfng n\u00e0y kh\u00f4ng c\u00f3 V\u00f4 s\u1edf h\u1eefu x\u1ee9 t\u01b0\u1edfng”. V\u1ecb \u1ea5y tu\u1ec7 tri: “Lo\u1ea1i t\u01b0\u1edfng n\u00e0y kh\u00f4ng c\u00f3 Phi t\u01b0\u1edfng phi phi t\u01b0\u1edfng x\u1ee9 t\u01b0\u1edfng. V\u00e0 ch\u1ec9 c\u00f3 m\u1ed9t c\u00e1i n\u00e0y kh\u00f4ng ph\u1ea3i kh\u00f4ng, t\u1ee9c l\u00e0 s\u00e1u nh\u1eadp duy\u00ean m\u1ea1ng, duy\u00ean v\u1edbi th\u00e2n n\u00e0y”. V\u00e0 c\u00e1i g\u00ec kh\u00f4ng c\u00f3 m\u1eb7t \u1edf \u0111\u00e2y, v\u1ecb \u1ea5y xem c\u00e1i \u1ea5y l\u00e0 kh\u00f4ng c\u00f3. Nh\u01b0ng \u0111\u1ed1i v\u1edbi c\u00e1i c\u00f2n l\u1ea1i, \u1edf \u0111\u00e2y v\u1ecb \u1ea5y tu\u1ec7 tri: “C\u00e1i kia c\u00f3, c\u00e1i n\u00e0y c\u00f3”. N\u00e0y Ananda, c\u00e1i n\u00e0y \u0111\u1ed1i v\u1edbi v\u1ecb \u1ea5y l\u00e0 nh\u01b0 v\u1eady, th\u1eadt c\u00f3, kh\u00f4ng \u0111i\u00ean \u0111\u1ea3o, s\u1ef1 th\u1ef1c hi\u1ec7n ho\u00e0n to\u00e0n thanh t\u1ecbnh, kh\u00f4ng t\u00e1nh.<\/p>\n
L\u1ea1i n\u1eefa, n\u00e0y Ananda, v\u1ecb T\u1ef7-kheo kh\u00f4ng t\u00e1c \u00fd V\u00f4 s\u1edf h\u1eefu x\u1ee9 t\u01b0\u1edfng, kh\u00f4ng t\u00e1c \u00fd Phi t\u01b0\u1edfng phi phi t\u01b0\u1edfng x\u1ee9 t\u01b0\u1edfng, t\u00e1c \u00fd s\u1ef1 nh\u1ee9t tr\u00ed do duy\u00ean V\u00f4 t\u01b0\u1edbng t\u00e2m \u0111\u1ecbnh. T\u00e2m v\u1ecb \u1ea5y \u0111\u01b0\u1ee3c th\u00edch th\u00fa, h\u00e2n hoan, an tr\u00fa, h\u01b0\u1edbng \u0111\u1ebfn V\u00f4 t\u01b0\u1edbng t\u00e2m \u0111\u1ecbnh. V\u1ecb \u1ea5y tu\u1ec7 tri nh\u01b0 sau: “V\u00f4 t\u01b0\u1edbng t\u00e2m \u0111\u1ecbnh n\u00e0y thu\u1ed9c h\u1eefu vi, do t\u00e2m t\u01b0 t\u1ea1o n\u00ean. Ph\u00e0m c\u00e1i g\u00ec thu\u1ed9c h\u1eefu vi, do t\u00e2m t\u01b0 t\u1ea1o n\u00ean, c\u00e1i \u1ea5y l\u00e0 v\u00f4 th\u01b0\u1eddng, ch\u1ecbu s\u1ef1 \u0111o\u1ea1n di\u1ec7t”, v\u1ecb \u1ea5y tu\u1ec7 tri nh\u01b0 v\u1eady. Do v\u1ecb \u1ea5y tu\u1ec7 tri nh\u01b0 v\u1eady, th\u1ea5y nh\u01b0 v\u1eady, t\u00e2m \u0111\u01b0\u1ee3c gi\u1ea3i tho\u00e1t kh\u1ecfi d\u1ee5c l\u1eadu, t\u00e2m \u0111\u01b0\u1ee3c gi\u1ea3i tho\u00e1t kh\u1ecfi h\u1eefu l\u1eadu, t\u00e2m \u0111\u01b0\u1ee3c gi\u1ea3i tho\u00e1t kh\u1ecfi v\u00f4 minh l\u1eadu. Trong s\u1ef1 gi\u1ea3i tho\u00e1t, l\u00e0 s\u1ef1 hi\u1ec3u bi\u1ebft (nana) r\u1eb1ng \u0111\u00e3 \u0111\u01b0\u1ee3c gi\u1ea3i tho\u00e1t. V\u1ecb \u1ea5y tu\u1ec7 tri: “Sanh \u0111\u00e3 t\u1eadn, Ph\u1ea1m h\u1ea1nh \u0111\u00e3 th\u00e0nh, nh\u1eefng vi\u1ec7c n\u00ean l\u00e0m \u0111\u00e3 l\u00e0m, kh\u00f4ng c\u00f2n ph\u1ea3i tr\u1edf l\u1ea1i tr\u1ea1ng th\u00e1i n\u00e0y n\u1eefa”. V\u1ecb \u1ea5y tu\u1ec7 tri: “C\u00e1c \u01b0u phi\u1ec1n do duy\u00ean d\u1ee5c l\u1eadu kh\u00f4ng c\u00f3 m\u1eb7t \u1edf \u0111\u00e2y; c\u00e1c \u01b0u phi\u1ec1n do duy\u00ean h\u1eefu l\u1eadu kh\u00f4ng c\u00f3 m\u1eb7t c\u00f3 \u1edf \u0111\u00e2y; c\u00e1c \u01b0u phi\u1ec1n do duy\u00ean v\u00f4 minh l\u1eadu kh\u00f4ng c\u00f3 m\u1eb7t \u1edf \u0111\u00e2y. V\u00e0 ch\u1ec9 \u1edf m\u1ed9t \u01b0u phi\u1ec1n n\u00e0y, t\u1ee9c l\u00e0 s\u00e1u nh\u1eadp duy\u00ean m\u1ea1ng, duy\u00ean v\u1edbi th\u00e2n n\u00e0y”. V\u1ecb \u1ea5y tu\u1ec7 tri: “Lo\u1ea1i t\u01b0\u1edfng n\u00e0y kh\u00f4ng c\u00f3 d\u1ee5c l\u1eadu”. V\u1ecb \u1ea5y tu\u1ec7 tri: “Lo\u1ea1i t\u01b0\u1edfng n\u00e0y kh\u00f4ng c\u00f3 h\u1eefu l\u1eadu”. V\u1ecb \u1ea5y tu\u1ec7 tri: “Lo\u1ea1i t\u01b0\u1edfng n\u00e0y kh\u00f4ng c\u00f3 v\u00f4 minh l\u1eadu. V\u00e0 ch\u1ec9 c\u00f3 m\u1ed9t c\u00e1i n\u00e0y kh\u00f4ng ph\u1ea3i kh\u00f4ng, t\u1ee9c l\u00e0 s\u00e1u nh\u1eadp duy\u00ean m\u1ea1ng, duy\u00ean v\u1edbi th\u00e2n n\u00e0y”. V\u00e0 c\u00e1i g\u00ec kh\u00f4ng c\u00f3 m\u1eb7t \u1edf \u0111\u00e2y, v\u1ecb \u1ea5y xem c\u00e1i \u1ea5y l\u00e0 kh\u00f4ng c\u00f3. Nh\u01b0ng \u0111\u1ed1i v\u1edbi c\u00e1i c\u00f2n l\u1ea1i, \u1edf \u0111\u00e2y v\u1ecb \u1ea5y bi\u1ebft: “C\u00e1i kia c\u00f3, c\u00e1i n\u00e0y c\u00f3”. N\u00e0y Ananda, c\u00e1i n\u00e0y \u0111\u1ed1i v\u1edbi v\u1ecb \u1ea5y l\u00e0 nh\u01b0 v\u1eady, th\u1eadt c\u00f3, kh\u00f4ng \u0111i\u00ean \u0111\u1ea3o, s\u1ef1 th\u1ef1c hi\u1ec7n ho\u00e0n to\u00e0n thanh t\u1ecbnh, Kh\u00f4ng t\u00e1nh.<\/p>\n
N\u00e0y Ananda, ph\u00e0m c\u00f3 nh\u1eefng Sa-m\u00f4n hay B\u00e0-la-m\u00f4n n\u00e0o trong qu\u00e1 kh\u1ee9 sau khi ch\u1ee9ng \u0111\u1ea1t, \u0111\u00e3 an tr\u00fa c\u1ee9u c\u00e1nh v\u00f4 th\u01b0\u1ee3ng thanh t\u1ecbnh Kh\u00f4ng t\u00e1nh (Sunnatam), t\u1ea5t c\u1ea3 c\u00e1c v\u1ecb \u1ea5y sau khi ch\u1ee9ng \u0111\u1ea1t \u0111\u1ec1u ch\u1ec9 an tr\u00fa c\u1ee9u c\u00e1nh v\u00f4 th\u01b0\u1ee3ng thanh t\u1ecbnh Kh\u00f4ng t\u00e1nh n\u00e0y. N\u00e0y Ananda, ph\u00e0m c\u00f3 nh\u1eefng Sa-m\u00f4n hay B\u00e0-la-m\u00f4n n\u00e0o trong t\u01b0\u01a1ng lai, sau khi ch\u1ee9ng \u0111\u1ea1t s\u1ebd an tr\u00fa c\u1ee9u c\u00e1nh v\u00f4 th\u01b0\u1ee3ng thanh t\u1ecbnh Kh\u00f4ng t\u00e1nh, t\u1ea5t c\u1ea3 c\u00e1c v\u1ecb \u1ea5y sau khi ch\u1ee9ng \u0111\u1ea1t \u0111\u1ec1u s\u1ebd an tr\u00fa c\u1ee9u c\u00e1nh v\u00f4 th\u01b0\u1ee3ng thanh t\u1ecbnh Kh\u00f4ng t\u00e1nh n\u00e0y. N\u00e0y Ananda, ph\u00e0m c\u00f3 nh\u1eefng Sa-m\u00f4n hay B\u00e0-la-m\u00f4n n\u00e0o trong hi\u1ec7n t\u1ea1i, sau khi ch\u1ee9ng \u0111\u1ea1t v\u00e0 an tr\u00fa c\u1ee9u c\u00e1nh v\u00f4 th\u01b0\u1ee3ng thanh t\u1ecbnh Kh\u00f4ng t\u00e1nh, t\u1ea5t c\u1ea3 c\u00e1c v\u1ecb \u1ea5y sau khi ch\u1ee9ng \u0111\u1ea1t n\u1ebfu an tr\u00fa c\u1ee9u c\u00e1nh v\u00f4 th\u01b0\u1ee3ng thanh t\u1ecbnh Kh\u00f4ng t\u00e1nh n\u00e0y. Do v\u1eady, n\u00e0y Ananda, sau khi ch\u1ee9ng \u0111\u1ea1t Ta s\u1ebd an tr\u00fa c\u1ee9u c\u00e1nh v\u00f4 th\u01b0\u1ee3ng thanh t\u1ecbnh Kh\u00f4ng t\u00e1nh. Nh\u01b0 v\u1eady, n\u00e0y Ananda, c\u00e1c \u00d4ng c\u1ea7n ph\u1ea3i h\u1ecdc t\u1eadp.<\/p>\n
Th\u1ebf T\u00f4n thuy\u1ebft gi\u1ea3ng nh\u01b0 v\u1eady. T\u00f4n gi\u1ea3 Ananda hoan h\u1ef7 t\u00edn th\u1ecd l\u1eddi Th\u1ebf T\u00f4n d\u1ea1y.<\/p>\n
H\u00f2a th\u01b0\u1ee3ng Th\u00edch Minh Ch\u00e2u d\u1ecbch Vi\u1ec7t<\/strong><\/em><\/p>\n [\/vc_tta_section][vc_tta_section title=”Anh Ng\u1eef” tab_id=”anh-ngu”]<\/p>\n Cula-Su\u00f1\u00f1ata Sutta<\/strong><\/p>\n The Lesser Discourse on Emptiness<\/strong><\/p>\n translated by Bhikkhu Thanissaro<\/em><\/p>\n I have heard that on one occasion the Blessed One was staying at Savatthi in the Eastern Monastery, the palace of Migara’s mother. Then in the evening, Ven. Ananda, coming out of seclusion, approached the Blessed One and, on arrival, having bowed down, sat down to one side. As he was sitting there, he said to the Blessed One: “On one occasion, when the Blessed One was staying among the Sakyans in a Sakyan town named Nagaraka, there — face to face with the Blessed One — I heard and learned this: ‘I now often remain in an attitude of emptiness.’ Did I hear that correctly, learn it correctly, attend to it correctly, remember it correctly?”<\/p>\n [The Buddha:] “Yes, Ananda, you heard that correctly, learned it correctly, attended to it correctly, remembered it correctly. Now, as well as before, I often remain in an attitude of emptiness. Just as this palace of Migara’s mother is empty of elephants, cattle and mares, empty of gold and silver, empty of assemblies of women and men, and there is only this non-emptiness — the singleness based on the community of monks; even so, Ananda, a monk — not attending to the perception (mental note) of village, not attending to the perception of human being — attends to the singleness based on the perception of forest. His mind takes pleasure, finds satisfaction, settles, and indulges in its perception of forest.<\/p>\n “He discerns that ‘Whatever disturbances that would exist based on the perception of village are not present. Whatever disturbances that would exist based on the perception of human being are not present. There is only this modicum of disturbance: the singleness based on the perception of forest.’ He discerns that ‘This mode of perception is empty of the perception of village. This mode of perception is empty of the perception of human being. There is only this non-emptiness: the singleness based on the perception of forest.’ Thus he regards it as empty of whatever is not there. Whatever remains, he discerns as present: ‘There is this.’ And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, and pure.<\/p>\n (The Perception of Earth)<\/strong><\/p>\n “Further, Ananda, the monk — not attending to the perception of human being, not attending to the perception of forest — attends to the singleness based on the perception of earth. His mind takes pleasure, finds satisfaction, settles, and indulges in its perception of earth. Just as a bull’s hide is stretched free from wrinkles with a hundred stakes, even so — without attending to all the ridges and hollows, the river ravines, the tracts of stumps and thorns, the craggy irregularities of this earth — he attends to the singleness based on the perception of earth. His mind takes pleasure, finds satisfaction, settles, and indulges in its perception of earth.<\/p>\n “He discerns that ‘Whatever disturbances that would exist based on the perception of human being are not present. Whatever disturbances would exist based on the perception of forest are not present. There is only this modicum of disturbance: the singleness based on the perception of earth.’ He discerns that ‘This mode of perception is empty of the perception of human being. This mode of perception is empty of the perception of forest. There is only this non-emptiness: the singleness based on the perception of earth.’ Thus he regards it as empty of whatever is not there. Whatever remains, he discerns as present: ‘There is this.’ And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, and pure.<\/p>\n (The Infinitude of Space)<\/strong><\/p>\n “Further, Ananda, the monk — not attending to the perception of forest, not attending to the perception of earth — attends to the singleness based on the perception of the sphere of the infinitude of space. His mind takes pleasure, finds satisfaction, settles, and indulges in its perception of the sphere of the infinitude of space.<\/p>\n “He discerns that ‘Whatever disturbances that would exist based on the perception of forest are not present. Whatever disturbances that would exist based on the perception of earth are not present. There is only this modicum of disturbance: the singleness based on the perception of the sphere of the infinitude of space.’ He discerns that ‘This mode of perception is empty of the perception of forest. This mode of perception is empty of the perception of earth. There is only this non-emptiness: the singleness based on the perception of the sphere of the infinitude of space.’ Thus he regards it as empty of whatever is not there. Whatever remains, he discerns as present: ‘There is this.’ And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, and pure.<\/p>\n (The Infinitude of Consciousness)<\/strong><\/p>\n “Further, Ananda, the monk — not attending to the perception of earth, not attending to the perception of the sphere of the infinitude of space — attends to the singleness based on the perception of the sphere of the infinitude of consciousness. His mind takes pleasure, finds satisfaction, settles, and indulges in its perception of the sphere of the infinitude of consciousness.<\/p>\n “He discerns that ‘Whatever disturbances that would exist based on the perception of earth are not present. Whatever disturbances that would exist based on the perception of the sphere of the infinitude of space are not present. There is only this modicum of disturbance: the singleness based on the perception of the sphere of the infinitude of consciousness.’ He discerns that ‘This mode of perception is empty of the perception of earth. This mode of perception is empty of the perception of the sphere of the infinitude of space. There is only this non-emptiness: the singleness based on the perception of the sphere of the infinitude of consciousness.’ Thus he regards it as empty of whatever is not there. Whatever remains, he discerns as present: ‘There is this.’ And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, and pure.<\/p>\n (Nothingness)<\/strong><\/p>\n “Further, Ananda, the monk — not attending to the perception of the sphere of the infinitude of space, not attending to the perception of the sphere of the infinitude of consciousness — attends to the singleness based on the perception of the sphere of nothingness. His mind takes pleasure, finds satisfaction, settles, and indulges in its perception of the sphere of nothingness.<\/p>\n “He discerns that ‘Whatever disturbances that would exist based on the perception of the sphere of the infinitude of space are not present. Whatever disturbances that would exist based on the perception of the sphere of the infinitude of consciousness are not present. There is only this modicum of disturbance: the singleness based on the perception of the sphere of nothingness.’ He discerns that ‘This mode of perception is empty of the perception of the sphere of the infinitude of space. This mode of perception is empty of the perception of the sphere of the infinitude of consciousness. There is only this non-emptiness: the singleness based on the perception of the sphere of nothingness.’ Thus he regards it as empty of whatever is not there. Whatever remains, he discerns as present: ‘There is this.’ And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, and pure.<\/p>\n (Neither Perception nor Non-Perception)<\/strong><\/p>\n “Further, Ananda, the monk — not attending to the perception of the sphere of the infinitude of consciousness, not attending to the perception of the sphere of nothingness — attends to the singleness based on the sphere of neither perception nor non-perception. His mind takes pleasure, finds satisfaction, settles, and indulges in the sphere of neither perception nor non-perception.<\/p>\n “He discerns that ‘Whatever disturbances that would exist based on the perception of the sphere of the infinitude of consciousness are not present. Whatever disturbances that would exist based on the perception of the sphere of nothingness are not present. There is only this modicum of disturbance: the singleness based on the sphere of neither perception nor non-perception.’ He discerns that ‘This mode of perception is empty of the perception of the sphere of the infinitude of consciousness. This mode of perception is empty of the perception of the sphere of nothingness. There is only this non-emptiness: the singleness based on the sphere of neither perception nor non-perception.’ Thus he regards it as empty of whatever is not there. Whatever remains, he discerns as present: ‘There is this.’ And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, and pure.<\/p>\n (Theme-Less Concentration)<\/strong><\/p>\n “Further, Ananda, the monk — not attending to the perception of the sphere of nothingness, not attending to the perception of the sphere of neither perception nor non-perception — attends to the singleness based on the theme-less concentration of awareness. His mind takes pleasure, finds satisfaction, settles, and indulges in its theme-less concentration of awareness.<\/p>\n “He discerns that ‘Whatever disturbances would exist based on the perception of the sphere of nothingness are not present. Whatever disturbances would exist based on the perception of the sphere of neither perception nor non-perception, are not present. And there is only this modicum of disturbance: that connected with the six sensory spheres, dependent on this very body with life as its condition.’ He discerns that ‘This mode of perception is empty of the perception of the sphere of nothingness. This mode of perception is empty of the perception of the sphere of neither perception nor non-perception. There is only this non-emptiness: that connected with the six sensory spheres, dependent on this very body with life as its condition.’ Thus he regards it as empty of whatever is not there. Whatever remains, he discerns as present: ‘There is this.’ And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, and pure.<\/p>\n (Release)<\/strong><\/p>\n “Further, Ananda, the monk — not attending to the perception of the sphere of nothingness, not attending to the perception of the sphere of neither perception nor non-perception — attends to the singleness based on the theme-less concentration of awareness. His mind takes pleasure, finds satisfaction, settles, and indulges in its theme-less concentration of awareness.<\/p>\n “He discerns that ‘This theme-less concentration of awareness is fabricated and mentally fashioned.’ And he discerns that ‘Whatever is fabricated and mentally fashioned is inconstant and subject to cessation.’ For him — thus knowing, thus seeing — the mind is released from the effluent of sensuality, the effluent of becoming, the effluent of ignorance. With release, there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’<\/p>\n “He discerns that ‘Whatever disturbances would exist based on the effluent of sensuality…the effluent of becoming…the effluent of ignorance, are not present. And there is only this modicum of disturbance: that connected with the six sensory spheres, dependent on this very body with life as its condition.’ He discerns that ‘This mode of perception is empty of the effluent of sensuality…becoming…ignorance. And there is just this non-emptiness: that connected with the six sensory spheres, dependent on this very body with life as its condition.’ Thus he regards it as empty of whatever is not there. Whatever remains, he discerns as present: ‘There is this.’ And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, pure — superior and unsurpassed.<\/p>\n “Ananda, whatever contemplatives and priests who in the past entered and remained in an emptiness that was pure, superior, and unsurpassed, they all entered and remained in this very same emptiness that is pure, superior, and unsurpassed. Whatever contemplatives and priests who in the future will enter and remain in an emptiness that will be pure, superior, and unsurpassed, they all will enter and remain in this very same emptiness that is pure, superior, and unsurpassed. Whatever contemplatives and priests who at present enter and remain in an emptiness that is pure, superior, and unsurpassed, they all enter and remain in this very same emptiness that is pure, superior, and unsurpassed.<\/p>\n “Therefore, Ananda, you should train yourselves: ‘We will enter and remain in the emptiness that is pure, superior, and unsurpassed.'”<\/p>\n That is what the Blessed One said. Gratified, Ven. Ananda delighted in the Blessed One’s words.<\/p>\n [\/vc_tta_section][\/vc_tta_tabs]<\/p>\n M\u1ee5c l\u1ee5c<\/a> \u0110\u1ea7u trang<\/a><\/p>\n","protected":false},"excerpt":{"rendered":" [vc_tta_tabs][vc_tta_section title=”Vi\u1ec7t Ng\u1eef” tab_id=”viet-ngu”] 121. Kinh Ti\u1ec3u Kh\u00f4ng (C\u00f9lasunnata sutta) Nh\u01b0 v\u1ea7y t\u00f4i nghe. M\u1ed9t th\u1eddi Th\u1ebf T\u00f4n tr\u00fa \u1edf Savatthi (X\u00e1-v\u1ec7), t\u1ea1i Pubbarama (\u00d0\u00f4ng Vi\u00ean), l\u00e2u \u0111\u00e0i c\u1ee7a Migaramatu (L\u1ed9c M\u1eabu). R\u1ed3i T\u00f4n gi\u1ea3 Ananda, v\u00e0o bu\u1ed5i chi\u1ec1u, t\u1eeb Thi\u1ec1n t\u1ecbnh \u0111\u1ed9c c\u01b0 \u0111\u1ee9ng d\u1eady, \u0111i \u0111\u1ebfn Th\u1ebf T\u00f4n, sau khi \u0111\u1ebfn \u0111\u1ea3nh l\u1ec5 […]<\/p>\n","protected":false},"author":2,"featured_media":172129,"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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