[vc_tta_tabs][vc_tta_section title=”Vi\u1ec7t Ng\u1eef” tab_id=”viet-ngu”]<\/p>\n
(Mah\u00e0kammavibhanga)<\/p>\n
Mh\u01b0 v\u1ea7y t\u00f4i nghe.<\/p>\n
M\u1ed9t th\u1eddi, Th\u1ebf T\u00f4n \u1edf Rajagaha (V\u01b0\u01a1ng X\u00e1), Veluvana (Tr\u00fac L\u00e2m), t\u1ea1i ch\u1ed7 nu\u00f4i d\u01b0\u1ee1ng s\u00f3c.<\/p>\n
L\u00fac b\u1ea5y gi\u1edd, T\u00f4n gi\u1ea3 Samiddhi tr\u00fa t\u1ea1i m\u1ed9t c\u00e1i c\u1ed1c trong r\u1eebng. R\u1ed3i du s\u0129 ngo\u1ea1i \u0111\u1ea1o Potaliputta ti\u00eau dao t\u1ea3n b\u1ed9, tu\u1ea7n t\u1ef1 du h\u00e0nh, \u0111i \u0111\u1ebfn T\u00f4n gi\u1ea3 Samiddhi; sau khi \u0111\u1ebfn, n\u00f3i l\u00ean v\u1edbi T\u00f4n gi\u1ea3 Samiddhi 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 r\u1ed3i ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean. Ng\u1ed3i m\u1ed9t b\u00ean, du s\u0129 ngo\u1ea1i \u0111\u1ea1o Potaliputta th\u01b0a v\u1edbi T\u00f4n gi\u1ea3 Samiddhi:<\/p>\n
— N\u00e0y Hi\u1ec1n gi\u1ea3 Samiddhi, tr\u01b0\u1edbc m\u1eb7t Th\u1ebf T\u00f4n, t\u00f4i t\u1ef1 th\u00e2n nghe, t\u1ef1 th\u00e2n ghi nh\u1eadn nh\u01b0 sau: “H\u01b0 v\u1ecdng l\u00e0 th\u00e2n nghi\u1ec7p, h\u01b0 v\u1ecdng l\u00e0 kh\u1ea9u nghi\u1ec7p, ch\u1ec9 c\u00f3 \u00fd nghi\u1ec7p l\u00e0 ch\u00e2n th\u1eadt. V\u00e0 c\u00f3 m\u1ed9t Thi\u1ec1n ch\u1ee9ng (samapatti), do th\u00e0nh t\u1ef1u Thi\u1ec1n ch\u1ee9ng n\u00e0y, s\u1ebd kh\u00f4ng c\u00f3 c\u1ea3m gi\u00e1c g\u00ec”.<\/p>\n
— N\u00e0y Hi\u1ec1n gi\u1ea3 Potaliputta, ch\u1edb c\u00f3 n\u00f3i v\u1eady. N\u00e0y Hi\u1ec1n gi\u1ea3 Potaliputta, ch\u1edb c\u00f3 n\u00f3i v\u1eady. Ch\u1edb c\u00f3 ph\u1ec9 b\u00e1ng Th\u1ebf T\u00f4n; ph\u1ec9 b\u00e1ng Th\u1ebf T\u00f4n l\u00e0 kh\u00f4ng t\u1ed1t. Th\u1ebf T\u00f4n kh\u00f4ng c\u00f3 n\u00f3i nh\u01b0 v\u1eady: “H\u01b0 v\u1ecdng l\u00e0 th\u00e2n nghi\u1ec7p, h\u01b0 v\u1ecdng l\u00e0 kh\u1ea9u nghi\u1ec7p, ch\u1ec9 c\u00f3 \u00fd nghi\u1ec7p l\u00e0 ch\u00e2n th\u1eadt”. V\u00e0 Hi\u1ec1n gi\u1ea3, c\u00f3 m\u1ed9t Thi\u1ec1n Ch\u1ee9ng, do th\u00e0nh t\u1ef1u thi\u1ec1n ch\u1ee9ng n\u00e0y, s\u1ebd kh\u00f4ng c\u00f3 c\u1ea3m gi\u00e1c g\u00ec.<\/p>\n
— Ng\u00e0i xu\u1ea5t gia \u0111\u00e3 bao l\u00e2u, th\u01b0a Hi\u1ec1n gi\u1ea3 Samiddhi?<\/p>\n
— Kh\u00f4ng l\u00e2u, th\u01b0a Hi\u1ec1n gi\u1ea3. C\u00f3 ba n\u0103m.<\/p>\n
— Nay \u1edf \u0111\u00e2y ch\u00fang t\u00f4i c\u00f2n h\u1ecfi c\u00e1c T\u1ef7-kheo tr\u01b0\u1edfng l\u00e3o l\u00e0m g\u00ec khi m\u1ed9t t\u00e2n T\u1ef7-kheo ngh\u0129 r\u1eb1ng c\u1ea7n ph\u1ea3i b\u1ea3o v\u1ec7 v\u1ecb \u00d0\u1ea1o s\u01b0 nh\u01b0 v\u1eady. Th\u01b0a Hi\u1ec1n gi\u1ea3 Samiddhi, khi m\u1ed9t ng\u01b0\u1eddi c\u00f3 d\u1ee5ng \u00fd l\u00e0m th\u00e2n nghi\u1ec7p, kh\u1ea9u nghi\u1ec7p, \u00fd nghi\u1ec7p th\u1eddi ng\u01b0\u1eddi \u1ea5y c\u00f3 c\u1ea3m gi\u00e1c g\u00ec?<\/p>\n
— N\u00e0y Hi\u1ec1n gi\u1ea3 Potaliputta, khi m\u1ed9t ng\u01b0\u1eddi c\u00f3 d\u1ee5ng \u00fd l\u00e0m th\u00e2n nghi\u1ec7p, kh\u1ea9u nghi\u1ec7p, \u00fd nghi\u1ec7p th\u1eddi ng\u01b0\u1eddi \u1ea5y c\u1ea3m gi\u00e1c kh\u1ed5 \u0111au.<\/p>\n
R\u1ed3i du s\u0129 ngo\u1ea1i \u0111\u1ea1o Potaliputta, kh\u00f4ng t\u00e1n th\u00e1n c\u0169ng kh\u00f4ng ph\u1ea3n \u0111\u1ed1i l\u1eddi n\u00f3i c\u1ee7a T\u00f4n gi\u1ea3 Samiddhi. Kh\u00f4ng t\u00e1n th\u00e1n, kh\u00f4ng ph\u1ea3n \u0111\u1ed1i, du s\u0129 ngo\u1ea1i \u0111\u1ea1o Potaliputta t\u1eeb ch\u1ed7 ng\u1ed3i \u0111\u1ee9ng d\u1eady r\u1ed3i ra \u0111i.<\/p>\n
R\u1ed3i T\u00f4n gi\u1ea3 Samiddhi, sau khi du s\u0129 ngo\u1ea1i \u0111\u1ea1o Potaliputta ra \u0111i kh\u00f4ng bao l\u00e2u, li\u1ec1n \u0111i \u0111\u1ebfn 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 r\u1ed3i ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean. Ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean, T\u00f4n gi\u1ea3 Samiddhi k\u1ec3 l\u1ea1i cho T\u00f4n gi\u1ea3 Ananda t\u1ea5t c\u1ea3 cu\u1ed9c \u0111\u00e0m tho\u1ea1i v\u1edbi du s\u0129 ngo\u1ea1i \u0111\u1ea1o Potaliputta. Sau khi nghe n\u00f3i v\u1eady, T\u00f4n gi\u1ea3 Ananda n\u00f3i v\u1edbi T\u00f4n gi\u1ea3 Samiddhi:<\/p>\n
— N\u00e0y Hi\u1ec1n gi\u1ea3 Samiddhi, \u0111\u00e2y l\u00e0 \u0111\u1ec1 t\u00e0i m\u1ed9t c\u00e2u chuy\u1ec7n c\u1ea7n ph\u1ea3i y\u1ebft ki\u1ebfn Th\u1ebf T\u00f4n. N\u00e0y Hi\u1ec1n gi\u1ea3 Samiddhi, ch\u00fang ta h\u00e3y \u0111i \u0111\u1ebfn Th\u1ebf T\u00f4n, sau khi \u0111\u1ebfn h\u00e3y tr\u00ecnh b\u00e0y l\u00ean Th\u1ebf T\u00f4n r\u00f5 \u00fd ngh\u0129a n\u00e0y. Th\u1ebf T\u00f4n tr\u1ea3 l\u1eddi ch\u00fang ta nh\u01b0 th\u1ebf n\u00e0o, ch\u00fang ta h\u00e3y nh\u01b0 v\u1eady th\u1ecd tr\u00ec.<\/p>\n
— Th\u01b0a v\u00e2ng, Hi\u1ec1n gi\u1ea3.<\/p>\n
T\u00f4n gi\u1ea3 Samiddhi v\u00e2ng \u0111\u00e1p T\u00f4n gi\u1ea3 Ananda. R\u1ed3i T\u00f4n gi\u1ea3 Ananda v\u00e0 T\u00f4n gi\u1ea3 Samiddhi \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. Ng\u1ed3i xu\u1ed1ng m\u1ed9t b\u00ean, T\u00f4n gi\u1ea3 Ananda, tr\u00ecnh l\u00ean Th\u1ebf T\u00f4n t\u1ea5t c\u1ea3 c\u00e2u chuy\u1ec7n gi\u1eefa T\u00f4n gi\u1ea3 Samiddhi v\u1edbi du s\u0129 ngo\u1ea1i \u0111\u1ea1o Potaliputta.<\/p>\n
Khi nghe n\u00f3i v\u1eady, Th\u1ebf T\u00f4n n\u00f3i v\u1edbi T\u00f4n gi\u1ea3 Ananda:<\/p>\n
— N\u00e0y Ananda, Ta ch\u01b0a t\u1eebng th\u1ea5y du s\u0129 ngo\u1ea1i \u0111\u1ea1o Potaliputta, th\u1eddi c\u00e2u chuy\u1ec7n n\u00e0y t\u1eeb \u0111\u00e2y x\u1ea3y ra? N\u00e0y Ananda, c\u00e2u h\u1ecfi \u0111\u00e1ng l\u00fd ph\u1ea3i tr\u1ea3 l\u1eddi ph\u00e2n t\u00edch r\u00f5 r\u00e0ng cho du s\u0129 ngo\u1ea1i \u0111\u1ea1o Potaliputta, l\u1ea1i \u0111\u01b0\u1ee3c k\u1ebb ngu si Samiddhi n\u00e0y tr\u1ea3 l\u1eddi theo m\u1ed9t chi\u1ec1u.<\/p>\n
Khi nghe n\u00f3i v\u1eady, T\u00f4n gi\u1ea3 Udayi b\u1ea1ch Th\u1ebf T\u00f4n:<\/p>\n
— B\u1ea1ch Th\u1ebf T\u00f4n, n\u1ebfu \u0111\u00e2y l\u00e0 \u00fd ngh\u0129a c\u1ee7a T\u00f4n gi\u1ea3 Samiddhi n\u00f3i l\u00ean, th\u1eddi c\u1ea3m gi\u00e1c g\u00ec ng\u01b0\u1eddi \u1ea5y c\u1ea3m th\u1ecd l\u00e0 c\u1ea3m gi\u00e1c kh\u1ed5 \u0111au.<\/p>\n
R\u1ed3i Th\u1ebf T\u00f4n n\u00f3i v\u1edbi T\u00f4n gi\u1ea3 Ananda:<\/p>\n
— N\u00e0y Ananda, h\u00e3y xem con \u0111\u01b0\u1eddng sai l\u1ea1c c\u1ee7a k\u1ebb ngu si Udayi n\u00e0y. N\u00e0y Ananda, Ta bi\u1ebft r\u1eb1ng, n\u1ebfu nay k\u1ebb ngu si Udayi n\u00e0y m\u1edf mi\u1ec7ng ra (\u0111\u1ec1 c\u1eadp v\u1ea5n \u0111\u1ec1 g\u00ec), \u00f4ng \u1ea5y s\u1ebd m\u1edf mi\u1ec7ng \u0111\u1ec1 c\u1eadp m\u1ed9t c\u00e1ch kh\u00f4ng nh\u01b0 l\u00fd (ayoniso). N\u00e0y Ananda, th\u1eadt s\u1ef1 ch\u1ed7 kh\u1edfi th\u1ee7y c\u1ee7a du s\u0129 ngo\u1ea1i \u0111\u1ea1o Potaliputta h\u1ecfi l\u00e0 v\u1ec1 ba c\u1ea3m th\u1ecd. N\u00e0y Ananda, n\u1ebfu k\u1ebb ngu si Samiddhi n\u00e0y \u0111\u01b0\u1ee3c du s\u0129 ngo\u1ea1i \u0111\u1ea1o Potaliputta h\u1ecfi nh\u01b0 v\u1eady v\u00e0 tr\u1ea3 l\u1eddi nh\u01b0 sau: “N\u00e0y Hi\u1ec1n gi\u1ea3 Potaliputta, n\u1ebfu m\u1ed9t ai c\u00f3 d\u1ee5ng \u00fd l\u00e0m th\u00e2n nghi\u1ec7p, kh\u1ea9u nghi\u1ec7p, \u00fd nghi\u1ec7p, c\u00f3 kh\u1ea3 n\u0103ng \u0111\u01b0a \u0111\u1ebfn l\u1ea1c th\u1ecd, ng\u01b0\u1eddi \u1ea5y s\u1ebd c\u1ea3m gi\u00e1c l\u1ea1c th\u1ecd. N\u00e0y Hi\u1ec1n gi\u1ea3 Potaliputta, n\u1ebfu m\u1ed9t ai c\u00f3 d\u1ee5ng \u00fd l\u00e0m th\u00e2n nghi\u1ec7p, kh\u1ea9u nghi\u1ec7p, \u00fd nghi\u1ec7p c\u00f3 kh\u1ea3 n\u0103ng \u0111\u01b0a \u0111\u1ebfn kh\u1ed5 th\u1ecd, ng\u01b0\u1eddi \u1ea5y s\u1ebd c\u1ea3m gi\u00e1c kh\u1ed5 th\u1ecd. N\u00e0y Hi\u1ec1n gi\u1ea3 Potaliputta, n\u1ebfu m\u1ed9t ai c\u00f3 d\u1ee5ng \u00fd l\u00e0m th\u00e2n nghi\u1ec7p, kh\u1ea9u nghi\u1ec7p, \u00fd nghi\u1ec7p c\u00f3 kh\u1ea3 n\u0103ng \u0111\u01b0a \u0111\u1ebfn b\u1ea5t kh\u1ed5 b\u1ea5t l\u1ea1c th\u1ecd, ng\u01b0\u1eddi \u1ea5y s\u1ebd c\u1ea3m gi\u00e1c b\u1ea5t kh\u1ed5 b\u1ea5t l\u1ea1c th\u1ecd”; n\u1ebfu tr\u1ea3 l\u1eddi nh\u01b0 v\u1eady, n\u00e0y Ananda, k\u1ebb ngu si Samiddhi \u0111\u00e3 tr\u1ea3 l\u1eddi m\u1ed9t c\u00e1ch ch\u01a1n ch\u00e1nh cho du s\u0129 ngo\u1ea1i \u0111\u1ea1o Potaliputta. V\u00e0 l\u1ea1i n\u1eefa, n\u00e0y Ananda, nh\u1eefng k\u1ebb du s\u0129 ngo\u1ea1i \u0111\u1ea1o ngu si, k\u00e9m h\u1ecdc, h\u1ecd s\u1ebd hi\u1ec3u \u0111\u01b0\u1ee3c \u0111\u1ea1i ph\u00e2n bi\u1ec7t v\u1ec1 nghi\u1ec7p c\u1ee7a Nh\u01b0 Lai, n\u00e0y Ananda, n\u1ebfu \u00d4ng nghe Nh\u01b0 Lai ph\u00e2n t\u00edch \u0111\u1ea1i ph\u00e2n bi\u1ec7t v\u1ec1 nghi\u1ec7p”.<\/p>\n
— B\u1ea1ch Th\u1ebf T\u00f4n, nay \u0111\u00e3 \u0111\u1ebfn th\u1eddi; b\u1ea1ch Thi\u1ec7n Th\u1ec7 nay \u0111\u00e3 \u0111\u1ebfn th\u1eddi, Th\u1ebf T\u00f4n h\u00e3y ph\u00e2n t\u00edch \u0111\u1ea1i ph\u00e2n bi\u1ec7t v\u1ec1 nghi\u1ec7p! Sau khi nghe Th\u1ebf T\u00f4n, c\u00e1c T\u1ef7-kheo s\u1ebd th\u1ecd tr\u00ec.<\/p>\n
— V\u1eady n\u00e0y Ananda, h\u00e3y nghe v\u00e0 kh\u00e9o t\u00e1c \u00fd, Ta s\u1ebd n\u00f3i.<\/p>\n
— Th\u01b0a v\u00e2ng, b\u1ea1ch Th\u1ebf T\u00f4n.<\/p>\n
T\u00f4n gi\u1ea3 Ananda v\u00e2ng \u0111\u00e1p Th\u1ebf T\u00f4n. Th\u1ebf T\u00f4n n\u00f3i nh\u01b0 sau:<\/p>\n
— N\u00e0y Ananda, c\u00f3 b\u1ed1n lo\u1ea1i ng\u01b0\u1eddi n\u00e0y c\u00f3 m\u1eb7t \u1edf \u0111\u1eddi. Th\u1ebf n\u00e0o l\u00e0 b\u1ed1n? \u1ede \u0111\u00e2y, n\u00e0y Ananda, c\u00f3 ng\u01b0\u1eddi s\u00e1t sanh, l\u1ea5y c\u1ee7a kh\u00f4ng cho, s\u1ed1ng t\u00e0 h\u1ea1nh trong c\u00e1c d\u1ee5c, n\u00f3i l\u00e1o, n\u00f3i hai l\u01b0\u1ee1i, n\u00f3i l\u1eddi \u00e1c kh\u1ea9u, n\u00f3i l\u1eddi ph\u00f9 phi\u1ebfm, c\u00f3 tham d\u1ee5c, c\u00f3 s\u00e2n t\u00e2m, c\u00f3 t\u00e0 ki\u1ebfn; sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, ng\u01b0\u1eddi \u1ea5y sanh v\u00e0o c\u00f5i d\u1eef, \u00e1c th\u00fa, \u0111\u1ecda x\u1ee9, \u0111\u1ecba ng\u1ee5c.<\/p>\n
Nh\u01b0ng \u1edf \u0111\u00e2y, n\u00e0y Ananda, c\u00f3 ng\u01b0\u1eddi s\u00e1t sanh,… c\u00f3 t\u00e0 ki\u1ebfn; sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, ng\u01b0\u1eddi \u1ea5y sanh v\u00e0o thi\u1ec7n th\u00fa, Thi\u00ean gi\u1edbi, c\u00f5i \u0111\u1eddi n\u00e0y.<\/p>\n
\u1ede \u0111\u00e2y, n\u00e0y Ananda, c\u00f3 ng\u01b0\u1eddi t\u1eeb b\u1ecf s\u00e1t sanh, t\u1eeb b\u1ecf l\u1ea5y c\u1ee7a kh\u00f4ng cho, t\u1eeb b\u1ecf t\u00e0 h\u1ea1nh trong c\u00e1c d\u1ee5c, t\u1eeb b\u1ecf n\u00f3i l\u00e1o, t\u1eeb b\u1ecf n\u00f3i hai l\u01b0\u1ee1i, t\u1eeb b\u1ecf n\u00f3i \u00e1c kh\u1ea9u, t\u1eeb b\u1ecf n\u00f3i l\u1eddi ph\u00f9 phi\u1ebfm, t\u1eeb b\u1ecf tham d\u1ee5c, t\u1eeb b\u1ecf s\u00e2n t\u00e2m, c\u00f3 ch\u00e1nh ki\u1ebfn; sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, ng\u01b0\u1eddi \u1ea5y \u0111\u01b0\u1ee3c sanh v\u00e0o thi\u1ec7n th\u00fa, Thi\u00ean gi\u1edbi, c\u00f5i \u0111\u1eddi n\u00e0y.<\/p>\n
Nh\u01b0ng \u1edf \u0111\u00e2y, n\u00e0y Ananda, c\u00f3 ng\u01b0\u1eddi t\u1eeb b\u1ecf s\u00e1t sanh,… c\u00f3 ch\u00e1nh ki\u1ebfn; sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, ng\u01b0\u1eddi \u1ea5y sanh v\u00e0o c\u00f5i d\u1eef, \u00e1c th\u00fa, \u0111\u1ecda x\u1ee9, \u0111\u1ecba ng\u1ee5c.<\/p>\n
\u1ede \u0111\u00e2y, n\u00e0y Ananda, c\u00f3 v\u1ecb Sa-m\u00f4n hay B\u00e0-la-m\u00f4n nh\u1edd nhi\u1ec7t t\u00e2m, nh\u1edd tinh t\u1ea5n, nh\u1edd c\u1ea7n m\u1eabn, nh\u1edd kh\u00f4ng ph\u00f3ng d\u1eadt, nh\u1edd ch\u00e1nh t\u00e1c \u00fd, n\u00ean t\u00e2m nh\u1eadp \u0111\u1ecbnh. Khi t\u00e2m nh\u1eadp \u0111\u1ecbnh, nh\u1edd thi\u00ean nh\u00e3n thanh t\u1ecbnh si\u00eau nh\u00e2n, v\u1ecb \u1ea5y th\u1ea5y c\u00f3 ng\u01b0\u1eddi \u1edf \u0111\u00e2y s\u00e1t sanh, l\u1ea5y c\u1ee7a kh\u00f4ng cho, s\u1ed1ng t\u00e0 h\u1ea1nh trong c\u00e1c d\u1ee5c, n\u00f3i l\u00e1o, n\u00f3i hai l\u01b0\u1ee1i, n\u00f3i \u00e1c kh\u1ea9u, n\u00f3i l\u1eddi ph\u00f9 phi\u1ebfm, c\u00f3 tham d\u1ee5c, c\u00f3 s\u00e2n t\u00e2m, c\u00f3 t\u00e0 ki\u1ebfn; sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, ng\u01b0\u1eddi \u1ea5y sanh v\u00e0o c\u00f5i d\u1eef, \u00e1c th\u00fa, \u0111\u1ecda x\u1ee9, \u0111\u1ecba ng\u1ee5c. V\u1ecb \u1ea5y n\u00f3i nh\u01b0 sau: “Th\u1eadt s\u1ef1 c\u00f3 nh\u1eefng \u00e1c nghi\u1ec7p, c\u00f3 qu\u1ea3 b\u00e1o \u00e1c h\u1ea1nh. V\u00e0 ta \u0111\u00e3 th\u1ea5y c\u00f3 ng\u01b0\u1eddi \u1edf \u0111\u00e2y s\u00e1t sanh, l\u1ea5y c\u1ee7a kh\u00f4ng cho… n\u00f3i hai l\u01b0\u1ee1i… c\u00f3 t\u00e0 ki\u1ebfn, sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, ng\u01b0\u1eddi \u1ea5y sanh v\u00e0o c\u00f5i d\u1eef, \u00e1c th\u00fa, \u0111\u1ecda x\u1ee9, \u0111\u1ecba ng\u1ee5c”. V\u1ecb \u1ea5y n\u00f3i nh\u01b0 sau: “Ch\u1eafc ch\u1eafn t\u1ea5t c\u1ea3 m\u1ecdi ng\u01b0\u1eddi s\u00e1t sanh, l\u1ea5y c\u1ee7a kh\u00f4ng cho… c\u00f3 t\u00e0 ki\u1ebfn; sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, h\u1ecd \u0111\u1ec1u sanh v\u00e0o c\u00f5i d\u1eef, \u00e1c th\u00fa, \u0111\u1ecda x\u1ee9, \u0111\u1ecba ng\u1ee5c”. Nh\u1eefng ai bi\u1ebft nh\u01b0 v\u1eady, nh\u1eefng v\u1ecb \u1ea5y bi\u1ebft m\u1ed9t c\u00e1ch ch\u01a1n ch\u00e1nh. Nh\u1eefng ai bi\u1ebft kh\u00e1c nh\u01b0 v\u1eady, tr\u00ed c\u1ee7a h\u1ecd thu\u1ed9c t\u00e0 tr\u00ed. Nh\u01b0 v\u1eady, \u0111i\u1ec1u v\u1ecb \u1ea5y t\u1ef1 m\u00ecnh bi\u1ebft, t\u1ef1 m\u00ecnh th\u1ea5y, t\u1ef1 m\u00ecnh hi\u1ec3u r\u00f5, \u1edf \u0111\u00e2y, v\u1ecb \u1ea5y n\u1eafm gi\u1eef, ch\u1ea5p tr\u01b0\u1edbc v\u00e0 tuy\u00ean b\u1ed1: “Ch\u1ec9 nh\u01b0 v\u1eady m\u1edbi ch\u01a1n th\u1ef1c, ngo\u00e0i ra \u0111\u1ec1u l\u00e0 h\u01b0 v\u1ecdng”.<\/p>\n
\u1ede \u0111\u00e2y, n\u00e0y Ananda, c\u00f3 Sa-m\u00f4n hay B\u00e0-la-m\u00f4n, nh\u1edd nhi\u1ec7t t\u00e2m, nh\u1edd tinh t\u1ea5n,… v\u1ecb \u1ea5y th\u1ea5y c\u00f3 ng\u01b0\u1eddi s\u00e1t sanh, l\u1ea5y c\u1ee7a kh\u00f4ng cho… c\u00f3 t\u00e0 ki\u1ebfn; sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, v\u1ecb \u1ea5y \u0111\u01b0\u1ee3c sanh v\u00e0o thi\u1ec7n th\u00fa, Thi\u00ean gi\u1edbi, c\u00f5i \u0111\u1eddi n\u00e0y. V\u1ecb \u1ea5y n\u00f3i nh\u01b0 sau: “Th\u1eadt s\u1ef1 kh\u00f4ng c\u00f3 nh\u1eefng \u00e1c nghi\u1ec7p, kh\u00f4ng c\u00f3 qu\u1ea3 b\u00e1o \u00e1c h\u1ea1nh. V\u00e0 ta \u0111\u00e3 th\u1ea5y c\u00f3 ng\u01b0\u1eddi \u1edf \u0111\u00e2y s\u00e1t sanh, l\u1ea5y c\u1ee7a kh\u00f4ng cho… c\u00f3 t\u00e0 ki\u1ebfn; sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, \u0111\u01b0\u1ee3c sanh v\u00e0o thi\u1ec7n th\u00fa, Thi\u00ean gi\u1edbi, c\u00f5i \u0111\u1eddi n\u00e0y. V\u1ecb \u1ea5y n\u00f3i nh\u01b0 sau: “Ch\u1eafc ch\u1eafn t\u1ea5t c\u1ea3 m\u1ecdi ng\u01b0\u1eddi s\u00e1t sanh, l\u1ea5y c\u1ee7a kh\u00f4ng cho… c\u00f3 t\u00e0 ki\u1ebfn; “sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, h\u1ecd \u0111\u1ec1u \u0111\u01b0\u1ee3c sanh v\u00e0o thi\u1ec7n th\u00fa, Thi\u00ean gi\u1edbi, c\u00f5i \u0111\u1eddi n\u00e0y”. Nh\u1eefng ai bi\u1ebft nh\u01b0 v\u1eady, nh\u1eefng v\u1ecb \u1ea5y bi\u1ebft m\u1ed9t c\u00e1ch ch\u01a1n ch\u00e1nh. Nh\u1eefng ai bi\u1ebft kh\u00e1c nh\u01b0 v\u1eady, tr\u00ed c\u1ee7a h\u1ecd thu\u1ed9c t\u00e0 tr\u00ed”. Nh\u01b0 v\u1eady, \u0111i\u1ec1u v\u1ecb \u1ea5y t\u1ef1 m\u00ecnh bi\u1ebft, t\u1ef1 m\u00ecnh th\u1ea5y, t\u1ef1 m\u00ecnh hi\u1ec3u r\u00f5, \u1edf \u0111\u00e2y, v\u1ecb \u1ea5y n\u1eafm gi\u1eef, ch\u1ea5p tr\u01b0\u1edbc v\u00e0 tuy\u00ean b\u1ed1: “Ch\u1ec9 nh\u01b0 v\u1eady m\u1edbi ch\u00e2n th\u1ef1c, ngo\u00e0i ra \u0111\u1ec1u l\u00e0 h\u01b0 v\u1ecdng”.<\/p>\n
\u1ede \u0111\u00e2y, n\u00e0y Ananda, c\u00f3 Sa-m\u00f4n hay B\u00e0-la-m\u00f4n, nh\u1edd nhi\u1ec7t t\u00e2m, nh\u1edd tinh t\u1ea5n,… v\u1ecb \u1ea5y th\u1ea5y c\u00f3 ng\u01b0\u1eddi \u1edf \u0111\u00e2y t\u1eeb b\u1ecf s\u00e1t sanh, t\u1eeb b\u1ecf l\u1ea5y c\u1ee7a kh\u00f4ng cho… c\u00f3 ch\u00e1nh ki\u1ebfn; sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, ng\u01b0\u1eddi \u1ea5y sanh v\u00e0o thi\u1ec7n th\u00fa, Thi\u00ean gi\u1edbi, c\u00f5i \u0111\u1eddi n\u00e0y. V\u1ecb \u1ea5y n\u00f3i nh\u01b0 sau: “Th\u1eadt s\u1ef1 c\u00f3 nh\u1eefng thi\u1ec7n nghi\u1ec7p, c\u00f3 qu\u1ea3 b\u00e1o thi\u1ec7n h\u1ea1nh. V\u00e0 ta \u0111\u00e3 th\u1ea5y c\u00f3 ng\u01b0\u1eddi \u1edf \u0111\u00e2y t\u1eeb b\u1ecf s\u00e1t sanh, t\u1eeb b\u1ecf l\u1ea5y c\u1ee7a kh\u00f4ng cho… c\u00f3 ch\u00e1nh ki\u1ebfn sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, sanh v\u00e0o thi\u1ec7n th\u00fa, Thi\u00ean gi\u1edbi, c\u00f5i \u0111\u1eddi n\u00e0y”. V\u1ecb \u1ea5y n\u00f3i nh\u01b0 sau: “Ch\u1eafc ch\u1eafn t\u1ea5t c\u1ea3 m\u1ecdi ng\u01b0\u1eddi t\u1eeb b\u1ecf s\u00e1t sanh, t\u1eeb b\u1ecf l\u1ea5y c\u1ee7a kh\u00f4ng cho… c\u00f3 ch\u00e1nh ki\u1ebfn; sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, h\u1ecd \u0111\u1ec1u sanh v\u00e0o thi\u1ec7n th\u00fa, Thi\u00ean gi\u1edbi, c\u00f5i \u0111\u1eddi n\u00e0y. Nh\u1eefng ai bi\u1ebft nh\u01b0 v\u1eady, nh\u1eefng v\u1ecb \u1ea5y bi\u1ebft m\u1ed9t c\u00e1ch ch\u01a1n ch\u00e1nh. Nh\u1eefng ai bi\u1ebft kh\u00e1c nh\u01b0 v\u1eady, tr\u00ed c\u1ee7a h\u1ecd thu\u1ed9c t\u00e0 tr\u00ed”. Nh\u01b0 v\u1eady, \u0111i\u1ec1u n\u00e0y v\u1ecb \u1ea5y t\u1ef1 m\u00ecnh bi\u1ebft, t\u1ef1 m\u00ecnh th\u1ea5y, t\u1ef1 m\u00ecnh hi\u1ec3u r\u00f5, \u1edf \u0111\u00e2y, v\u1ecb \u1ea5y n\u1eafm gi\u1eef, ch\u1ea5p tr\u01b0\u1edbc v\u00e0 tuy\u00ean b\u1ed1: “Ch\u1ec9 nh\u01b0 v\u1eady m\u1edbi ch\u01a1n th\u1ef1c, ngo\u00e0i ra \u0111\u1ec1u l\u00e0 h\u01b0 v\u1ecdng”.<\/p>\n
\u1ede \u0111\u00e2y, n\u00e0y Ananda, c\u00f3 Sa-m\u00f4n… v\u1ecb \u1ea5y th\u1ea5y c\u00f3 ng\u01b0\u1eddi t\u1eeb b\u1ecf s\u00e1t sanh, t\u1eeb b\u1ecf l\u1ea5y c\u1ee7a kh\u00f4ng cho… c\u00f3 ch\u00e1nh ki\u1ebfn; sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, ng\u01b0\u1eddi \u1ea5y b\u1ecb sanh v\u00e0o c\u00f5i d\u1eef, \u00e1c th\u00fa, \u0111\u1ecda x\u1ee9, \u0111\u1ecba ng\u1ee5c. V\u1ecb \u1ea5y n\u00f3i nh\u01b0 sau: “Th\u1eadt s\u1ef1 kh\u00f4ng c\u00f3 nh\u1eefng thi\u1ec7n nghi\u1ec7p, kh\u00f4ng c\u00f3 qu\u1ea3 b\u00e1o thi\u1ec7n h\u1ea1nh. V\u00e0 ta \u0111\u00e3 th\u1ea5y c\u00f3 ng\u01b0\u1eddi \u1edf \u0111\u00e2y t\u1eeb b\u1ecf s\u00e1t sanh, t\u1eeb b\u1ecf l\u1ea5y c\u1ee7a kh\u00f4ng cho… c\u00f3 ch\u00e1nh ki\u1ebfn; sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, ng\u01b0\u1eddi \u1ea5y b\u1ecb sanh v\u00e0o c\u00f5i d\u1eef, \u00e1c th\u00fa, \u0111\u1ecda x\u1ee9, \u0111\u1ecba ng\u1ee5c”. V\u1ecb \u1ea5y n\u00f3i nh\u01b0 sau: “Ch\u1eafc ch\u1eafn t\u1ea5t c\u1ea3 m\u1ecdi ng\u01b0\u1eddi t\u1eeb b\u1ecf s\u00e1t sanh, t\u1eeb b\u1ecf l\u1ea5y c\u1ee7a kh\u00f4ng cho… c\u00f3 ch\u00e1nh ki\u1ebfn; sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, h\u1ecd \u0111\u1ec1u b\u1ecb sanh v\u00e0o c\u00f5i d\u1eef, \u00e1c th\u00fa, \u0111\u1ecda x\u1ee9, \u0111\u1ecba ng\u1ee5c. Nh\u1eefng ai bi\u1ebft nh\u01b0 v\u1eady, nh\u1eefng v\u1ecb \u1ea5y bi\u1ebft m\u1ed9t c\u00e1ch ch\u00e2n ch\u00e1nh. Nh\u1eefng ai bi\u1ebft kh\u00e1c nh\u01b0 v\u1eady, tr\u00ed c\u1ee7a h\u1ecd thu\u1ed9c t\u00e0 tr\u00ed”. Nh\u01b0 v\u1eady, \u0111i\u1ec1u v\u1ecb \u1ea5y t\u1ef1 m\u00ecnh bi\u1ebft, t\u1ef1 m\u00ecnh th\u1ea5y, t\u1ef1 m\u00ecnh hi\u1ec3u r\u00f5, \u1edf \u0111\u00e2y, v\u1ecb \u1ea5y n\u1eafm gi\u1eef, ch\u1ea5p tr\u01b0\u1edbc v\u00e0 tuy\u00ean b\u1ed1: “Ch\u1ec9 nh\u01b0 v\u1eady m\u1edbi ch\u00e2n th\u1ef1c, ngo\u00e0i ra \u0111\u1ec1u l\u00e0 h\u01b0 v\u1ecdng”.<\/p>\n
\u1ede \u0111\u00e2y, n\u00e0y Ananda, Sa-m\u00f4n hay B\u00e0-la-m\u00f4n n\u00e0o n\u00f3i nh\u01b0 sau: “Ch\u1eafc ch\u1eafn c\u00f3 \u00e1c nghi\u1ec7p, c\u00f3 qu\u1ea3 b\u00e1o \u00e1c nghi\u1ec7p”. Nh\u01b0 v\u1eady, Ta ch\u1ea5p nh\u1eadn cho v\u1ecb \u1ea5y. V\u1ecb \u1ea5y n\u00f3i nh\u01b0 sau: “T\u00f4i \u0111\u00e3 th\u1ea5y \u1edf \u0111\u00e2y c\u00f3 ng\u01b0\u1eddi s\u00e1t sanh, l\u1ea5y c\u1ee7a kh\u00f4ng cho… c\u00f3 t\u00e0 ki\u1ebfn, sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, t\u00f4i th\u1ea5y ng\u01b0\u1eddi \u1ea5y sanh v\u00e0o c\u00f5i d\u1eef, \u00e1c th\u00fa, \u0111\u1ecda x\u1ee9, \u0111\u1ecba ng\u1ee5c”. Nh\u01b0 v\u1eady, Ta c\u0169ng ch\u1ea5p nh\u1eadn cho v\u1ecb \u1ea5y. C\u00f2n n\u1ebfu v\u1ecb \u1ea5y n\u00f3i nh\u01b0 sau: “Ch\u1eafc ch\u1eafn t\u1ea5t c\u1ea3 nh\u1eefng ai s\u00e1t sanh, l\u1ea5y c\u1ee7a kh\u00f4ng cho… ; sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, h\u1ecd \u0111\u1ec1u sanh v\u00e0o c\u00f5i d\u1eef, \u00e1c th\u00fa, \u0111\u1ecda x\u1ee9, \u0111\u1ecba ng\u1ee5c”, nh\u01b0 v\u1eady, Ta kh\u00f4ng ch\u1ea5p nh\u1eadn cho v\u1ecb \u1ea5y. V\u00e0 n\u1ebfu v\u1ecb \u1ea5y n\u00f3i nh\u01b0 sau: “Nh\u1eefng ai bi\u1ebft nh\u01b0 v\u1eady, nh\u1eefng v\u1ecb \u1ea5y bi\u1ebft m\u1ed9t c\u00e1ch ch\u00e2n ch\u00e1nh. Nh\u1eefng ai bi\u1ebft kh\u00e1c nh\u01b0 v\u1eady, tr\u00ed c\u1ee7a h\u1ecd thu\u1ed9c t\u00e0 tr\u00ed”; nh\u01b0 v\u1eady, Ta kh\u00f4ng ch\u1ea5p nh\u1eadn cho v\u1ecb \u1ea5y. \u00d0i\u1ec1u v\u1ecb \u1ea5y t\u1ef1 m\u00ecnh bi\u1ebft, t\u1ef1 m\u00ecnh th\u1ea5y, t\u1ef1 m\u00ecnh hi\u1ec3u r\u00f5, \u1edf \u0111\u00e2y, v\u1ecb \u1ea5y n\u1eafm gi\u1eef, ch\u1ea5p tr\u01b0\u1edbc v\u00e0 tuy\u00ean b\u1ed1: “Ch\u1ec9 nh\u01b0 v\u1eady m\u1edbi ch\u01a1n th\u1ef1c, ngo\u00e0i ra \u0111\u1ec1u l\u00e0 h\u01b0 v\u1ecdng”. Nh\u01b0 v\u1eady, Ta c\u0169ng kh\u00f4ng ch\u1ea5p nh\u1eadn cho v\u1ecb \u1ea5y. V\u00ec c\u1edb sao? Kh\u00e1c nh\u01b0 v\u1eady, n\u00e0y Ananda, l\u00e0 tr\u00ed c\u1ee7a Nh\u01b0 Lai v\u1ec1 \u00d0\u1ea1i ph\u00e2n bi\u1ec7t v\u1ec1 nghi\u1ec7p.<\/p>\n
\u1ede \u0111\u00e2y, n\u00e0y Ananda, Sa-m\u00f4n hay B\u00e0-la-m\u00f4n n\u00e0o n\u00f3i nh\u01b0 sau: “Ch\u1eafc ch\u1eafn kh\u00f4ng c\u00f3 \u00e1c nghi\u1ec7p, kh\u00f4ng c\u00f3 qu\u1ea3 b\u00e1o \u00e1c h\u1ea1nh”. Nh\u01b0 v\u1eady, Ta kh\u00f4ng ch\u1ea5p nh\u1eadn cho v\u1ecb \u1ea5y. V\u00e0 v\u1ecb \u1ea5y n\u00f3i nh\u01b0 sau: “T\u00f4i \u0111\u00e3 th\u1ea5y \u1edf \u0111\u00e2y c\u00f3 ng\u01b0\u1eddi s\u00e1t sanh, l\u1ea5y c\u1ee7a kh\u00f4ng cho… c\u00f3 t\u00e0 ki\u1ebfn; sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, t\u00f4i th\u1ea5y ng\u01b0\u1eddi \u1ea5y sanh v\u00e0o thi\u1ec7n th\u00fa, Thi\u00ean gi\u1edbi, c\u00f5i \u0111\u1eddi n\u00e0y”. Nh\u01b0 v\u1eady, Ta ch\u1ea5p nh\u1eadn cho v\u1ecb \u1ea5y. C\u00f2n n\u1ebfu v\u1ecb \u1ea5y n\u00f3i nh\u01b0 sau: “Ch\u1eafc ch\u1eafn t\u1ea5t c\u1ea3 nh\u1eefng ai s\u00e1t sanh, l\u1ea5y c\u1ee7a kh\u00f4ng cho… t\u1ea5t c\u1ea3 sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, h\u1ecd \u0111\u1ec1u sanh v\u00e0o thi\u1ec7n th\u00fa Thi\u00ean gi\u1edbi, c\u00f5i \u0111\u1eddi n\u00e0y”; nh\u01b0 v\u1eady, Ta kh\u00f4ng ch\u1ea5p nh\u1eadn cho v\u1ecb \u1ea5y. V\u00e0 n\u1ebfu v\u1ecb \u1ea5y n\u00f3i nh\u01b0 sau: “Nh\u1eefng ai bi\u1ebft nh\u01b0 v\u1eady, nh\u1eefng v\u1ecb \u1ea5y bi\u1ebft m\u1ed9t c\u00e1ch ch\u01a1n ch\u00e1nh. Nh\u1eefng ai bi\u1ebft kh\u00e1c nh\u01b0 v\u1eady, tr\u00ed c\u1ee7a h\u1ecd thu\u1ed9c t\u00e0 tr\u00ed”; nh\u01b0 v\u1eady, Ta kh\u00f4ng ch\u1ea5p nh\u1eadn cho v\u1ecb \u1ea5y. \u00d0i\u1ec1u v\u1ecb \u1ea5y t\u1ef1 m\u00ecnh bi\u1ebft, t\u1ef1 m\u00ecnh th\u1ea5y, t\u1ef1 m\u00ecnh hi\u1ec3u r\u00f5, \u1edf \u0111\u00e2y, v\u1ecb \u1ea5y n\u1eafm gi\u1eef, ch\u1ea5p tr\u01b0\u1edbc v\u00e0 tuy\u00ean b\u1ed1: “Ch\u1ec9 nh\u01b0 v\u1eady m\u1edbi ch\u01a1n th\u1ef1c, ngo\u00e0i ra \u0111\u1ec1u l\u00e0 h\u01b0 v\u1ecdng”. Nh\u01b0 v\u1eady, Ta c\u0169ng kh\u00f4ng ch\u1ea5p nh\u1eadn cho v\u1ecb \u1ea5y. V\u00ec c\u1edb sao? Kh\u00e1c nh\u01b0 v\u1eady, n\u00e0y Ananda, l\u00e0 tr\u00ed c\u1ee7a Nh\u01b0 Lai v\u1ec1 \u00d0\u1ea1i ph\u00e2n bi\u1ec7t v\u1ec1 nghi\u1ec7p.<\/p>\n
\u1ede \u0111\u00e2y, n\u00e0y Ananda, Sa-m\u00f4n hay B\u00e0-la-m\u00f4n n\u00e0o n\u00f3i nh\u01b0 sau: “Ch\u1eafc ch\u1eafn c\u00f3 thi\u1ec7n nghi\u1ec7p, c\u00f3 qu\u1ea3 b\u00e1o thi\u1ec7n h\u1ea1nh”. Nh\u01b0 v\u1eady, Ta ch\u1ea5p nh\u1eadn cho v\u1ecb \u1ea5y. V\u00e0 v\u1ecb \u1ea5y n\u00f3i nh\u01b0 sau: “T\u00f4i \u0111\u00e3 th\u1ea5y \u1edf \u0111\u00e2y c\u00f3 ng\u01b0\u1eddi t\u1eeb\u1ee5 b\u1ecf s\u00e1t sanh, t\u1eeb b\u1ecf l\u1ea5y c\u1ee7a kh\u00f4ng cho… c\u00f3 ch\u00e1nh ki\u1ebfn; sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, t\u00f4i th\u1ea5y ng\u01b0\u1eddi \u1ea5y sanh v\u00e0o thi\u1ec7n th\u00fa, Thi\u00ean gi\u1edbi, c\u00f5i \u0111\u1eddi n\u00e0y”. Nh\u01b0 v\u1eady, Ta c\u0169ng ch\u1ea5p nh\u1eadn cho v\u1ecb \u1ea5y. C\u00f2n n\u1ebfu v\u1ecb \u1ea5y n\u00f3i nh\u01b0 sau: “Ch\u1eafc ch\u1eafn t\u1ea5t c\u1ea3 nh\u1eefng ai t\u1eeb b\u1ecf s\u00e1t sanh, t\u1eeb b\u1ecf l\u1ea5y c\u1ee7a kh\u00f4ng cho… t\u1ea5t c\u1ea3 sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung; h\u1ecd \u0111\u1ec1u sanh v\u00e0o thi\u1ec7n th\u00fa, Thi\u00ean gi\u1edbi, c\u00f5i \u0111\u1eddi n\u00e0y”; nh\u01b0 v\u1eady, Ta kh\u00f4ng ch\u1ea5p nh\u1eadn cho v\u1ecb \u1ea5y. V\u00e0 n\u1ebfu v\u1ecb \u1ea5y n\u00f3i nh\u01b0 sau: “Nh\u1eefng ai bi\u1ebft nh\u01b0 v\u1eady, nh\u1eefng v\u1ecb \u1ea5y bi\u1ebft m\u1ed9t c\u00e1ch ch\u00e2n ch\u00e1nh. Nh\u1eefng ai bi\u1ebft kh\u00e1c nh\u01b0 v\u1eady, tr\u00ed c\u1ee7a h\u1ecd thu\u1ed9c t\u00e0 tr\u00ed”; nh\u01b0 v\u1eady, Ta c\u0169ng kh\u00f4ng ch\u1ea5p nh\u1eadn cho v\u1ecb \u1ea5y. \u00d0i\u1ec1u v\u1ecb \u1ea5y t\u1ef1 m\u00ecnh bi\u1ebft, t\u1ef1 m\u00ecnh th\u1ea5y, t\u1ef1 m\u00ecnh hi\u1ec3u r\u00f5, \u1edf \u0111\u00e2y, v\u1ecb \u1ea5y n\u1eafm gi\u1eef, ch\u1ea5p tr\u01b0\u1edbc v\u00e0 tuy\u00ean b\u1ed1: “Ch\u1ec9 nh\u01b0 v\u1eady m\u1edbi ch\u01a1n th\u1ef1c, ngo\u00e0i ra \u0111\u1ec1u l\u00e0 h\u01b0 v\u1ecdng”. Nh\u01b0 v\u1eady, Ta c\u0169ng kh\u00f4ng ch\u1ea5p nh\u1eadn cho v\u1ecb \u1ea5y. V\u00ec c\u1edb sao? Kh\u00e1c nh\u01b0 v\u1eady, n\u00e0y Ananda, l\u00e0 tr\u00ed c\u1ee7a Nh\u01b0 Lai v\u1ec1 \u00d0\u1ea1i ph\u00e2n bi\u1ec7t v\u1ec1 nghi\u1ec7p.<\/p>\n
\u1ede \u0111\u00e2y, n\u00e0y Ananda, Sa-m\u00f4n hay B\u00e0-la-m\u00f4n n\u00e0o n\u00f3i nh\u01b0 sau: “Ch\u1eafc ch\u1eafn kh\u00f4ng c\u00f3 thi\u1ec7n nghi\u1ec7p, kh\u00f4ng c\u00f3 qu\u1ea3 b\u00e1o thi\u1ec7n h\u1ea1nh “. Nh\u01b0 v\u1eady, Ta kh\u00f4ng ch\u1ea5p nh\u1eadn cho v\u1ecb \u1ea5y. V\u00e0 v\u1ecb \u1ea5y n\u00f3i nh\u01b0 sau: “T\u00f4i \u0111\u00e3 th\u1ea5y \u1edf \u0111\u00e2y c\u00f3 ng\u01b0\u1eddi t\u1eeb b\u1ecf s\u00e1t sanh, t\u1eeb b\u1ecf l\u1ea5y c\u1ee7a kh\u00f4ng cho… c\u00f3 ch\u00e1nh ki\u1ebfn; sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, t\u00f4i th\u1ea5y ng\u01b0\u1eddi \u1ea5y sanh v\u00e0o c\u00f5i d\u1eef, \u00e1c th\u00fa, \u0111\u1ecda x\u1ee9, \u0111\u1ecba ng\u1ee5c”. Nh\u01b0 v\u1eady, Ta ch\u1ea5p nh\u1eadn cho v\u1ecb \u1ea5y. C\u00f2n n\u1ebfu v\u1ecb \u1ea5y n\u00f3i nh\u01b0 sau: “Ch\u1eafc ch\u1eafn nh\u1eefng ai t\u1eeb b\u1ecf s\u00e1t sanh, t\u1eeb b\u1ecf l\u1ea5y c\u1ee7a kh\u00f4ng cho… c\u00f3 ch\u00e1nh ki\u1ebfn, t\u1ea5t c\u1ea3 sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, h\u1ecd \u0111\u1ec1u sanh v\u00e0o c\u00f5i d\u1eef, \u00e1c th\u00fa, \u0111\u1ecda x\u1ee9, \u0111\u1ecba ng\u1ee5c”; nh\u01b0 v\u1eady, Ta c\u0169ng kh\u00f4ng ch\u1ea5p nh\u1eadn cho v\u1ecb \u1ea5y. V\u00e0 n\u1ebfu v\u1ecb \u1ea5y n\u00f3i nh\u01b0 sau: “Nh\u1eefng ai bi\u1ebft nh\u01b0 v\u1eady, nh\u1eefng v\u1ecb \u1ea5y bi\u1ebft m\u1ed9t c\u00e1ch ch\u00e2n ch\u00e1nh. Nh\u1eefng ai bi\u1ebft kh\u00e1c nh\u01b0 v\u1eady, tr\u00ed c\u1ee7a h\u1ecd thu\u1ed9c t\u00e0 tr\u00ed”; nh\u01b0 v\u1eady, Ta c\u0169ng kh\u00f4ng ch\u1ea5p nh\u1eadn cho v\u1ecb \u1ea5y. \u00d0i\u1ec1u v\u1ecb \u1ea5y t\u1ef1 m\u00ecnh bi\u1ebft, t\u1ef1 m\u00ecnh th\u1ea5y, t\u1ef1 m\u00ecnh hi\u1ec3u r\u00f5, \u1edf \u0111\u00e2y, v\u1ecb \u1ea5y n\u1eafm gi\u1eef, ch\u1ea5p tr\u01b0\u1edbc v\u00e0 tuy\u00ean b\u1ed1: “Ch\u1ec9 nh\u01b0 v\u1eady m\u1edbi ch\u01a1n th\u1ef1c, ngo\u00e0i ra \u0111\u1ec1u l\u00e0 h\u01b0 v\u1ecdng”. Nh\u01b0 v\u1eady, Ta c\u0169ng kh\u00f4ng ch\u1ea5p nh\u1eadn cho v\u1ecb \u1ea5y. V\u00ec c\u1edb sao? Kh\u00e1c nh\u01b0 v\u1eady, n\u00e0y Ananda, l\u00e0 tr\u00ed c\u1ee7a Nh\u01b0 Lai v\u1ec1 \u00d0\u1ea1i ph\u00e2n bi\u1ec7t v\u1ec1 nghi\u1ec7p.<\/p>\n
\u1ede \u0111\u00e2y, n\u00e0y Ananda, ng\u01b0\u1eddi n\u00e0o s\u00e1t sanh, l\u1ea5y c\u1ee7a kh\u00f4ng cho… c\u00f3 t\u00e0 ki\u1ebfn; sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, ng\u01b0\u1eddi \u1ea5y b\u1ecb sanh v\u00e0o c\u00f5i d\u1eef, \u00e1c th\u00fa, \u0111\u1ecda x\u1ee9, \u0111\u1ecba ng\u1ee5c… Ho\u1eb7c l\u00e0 m\u1ed9t \u00e1c nghi\u1ec7p \u0111\u01b0a \u0111\u1ebfn c\u1ea3m gi\u00e1c kh\u1ed5 th\u1ecd do ng\u01b0\u1eddi \u1ea5y l\u00e0m l\u00fac tr\u01b0\u1edbc, hay m\u1ed9t \u00e1c nghi\u1ec7p \u0111\u01b0a \u0111\u1ebfn c\u1ea3m gi\u00e1c kh\u1ed5 th\u1ecd do ng\u01b0\u1eddi \u1ea5y l\u00e0m v\u1ec1 sau, hay trong khi m\u1ec7nh chung, m\u1ed9t t\u00e0 ki\u1ebfn \u0111\u01b0\u1ee3c ng\u01b0\u1eddi \u1ea5y ch\u1ea5p nh\u1eadn v\u00e0 ch\u1ea5p ch\u1eb7t. Do v\u1eady, sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, ng\u01b0\u1eddi \u1ea5y sanh v\u00e0o c\u00f5i d\u1eef, \u00e1c th\u00fa, \u0111\u1ecda x\u1ee9, \u0111\u1ecba ng\u1ee5c. V\u00e0 ai \u1edf \u0111\u00e2y s\u00e1t sanh, l\u1ea5y c\u1ee7a kh\u00f4ng cho… c\u00f3 t\u00e0 ki\u1ebfn, ng\u01b0\u1eddi \u1ea5y ph\u1ea3i l\u00e3nh th\u1ecd qu\u1ea3 b\u00e1o \u0111\u01b0\u1ee3c kh\u1edfi l\u00ean ngay hi\u1ec7n t\u1ea1i hay trong m\u1ed9t \u0111\u1eddi kh\u00e1c.<\/p>\n
\u1ede \u0111\u00e2y, n\u00e0y Ananda, ng\u01b0\u1eddi n\u00e0o s\u00e1t sanh, l\u1ea5y c\u1ee7a kh\u00f4ng cho… c\u00f3 t\u00e0 ki\u1ebfn; sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, ng\u01b0\u1eddi \u1ea5y sanh v\u00e0o thi\u1ec7n th\u00fa, Thi\u00ean gi\u1edbi, c\u00f5i \u0111\u1eddi n\u00e0y… Ho\u1eb7c l\u00e0 m\u1ed9t thi\u1ec7n nghi\u1ec7p \u0111\u01b0a \u0111\u1ebfn c\u1ea3m gi\u00e1c l\u1ea1c th\u1ecd do ng\u01b0\u1eddi \u1ea5y l\u00e0m l\u00fac tr\u01b0\u1edbc, hay m\u1ed9t thi\u1ec7n nghi\u1ec7p \u0111\u01b0a \u0111\u1ebfn c\u1ea3m gi\u00e1c l\u1ea1c th\u1ecd do ng\u01b0\u1eddi \u1ea5y l\u00e0m v\u1ec1 sau, hay trong khi m\u1ec7nh chung, m\u1ed9t ch\u00e1nh ki\u1ebfn \u0111\u01b0\u1ee3c ng\u01b0\u1eddi \u1ea5y ch\u1ea5p nh\u1eadn v\u00e0 ch\u1ea5p ch\u1eb7t. Do v\u1eady sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, ng\u01b0\u1eddi \u1ea5y sanh v\u00e0o thi\u1ec7n th\u00fa, Thi\u00ean gi\u1edbi, c\u00f5i \u0111\u1eddi n\u00e0y. V\u00e0 ai \u1edf \u0111\u00e2y s\u00e1t sanh, l\u1ea5y c\u1ee7a kh\u00f4ng cho… c\u00f3 t\u00e0 ki\u1ebfn, ng\u01b0\u1eddi \u1ea5y ph\u1ea3i l\u00e3nh th\u1ecd qu\u1ea3 b\u00e1o \u0111\u01b0\u1ee3c kh\u1edfi l\u00ean ngay hi\u1ec7n t\u1ea1i hay trong m\u1ed9t \u0111\u1eddi kh\u00e1c.<\/p>\n
\u1ede \u0111\u00e2y, n\u00e0y Ananda, ng\u01b0\u1eddi n\u00e0o t\u1eeb b\u1ecf s\u00e1t sanh, t\u1eeb b\u1ecf l\u1ea5y c\u1ee7a kh\u00f4ng cho… c\u00f3 ch\u00e1nh ki\u1ebfn; sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, ng\u01b0\u1eddi \u1ea5y sanh v\u00e0o thi\u1ec7n th\u00fa, Thi\u00ean gi\u1edbi, c\u00f5i \u0111\u1eddi n\u00e0y… Ho\u1eb7c l\u00e0 m\u1ed9t thi\u1ec7n nghi\u1ec7p \u0111\u01b0a \u0111\u1ebfn c\u1ea3m gi\u00e1c l\u1ea1c th\u1ecd do ng\u01b0\u1eddi \u1ea5y l\u00e0m t\u1eeb tr\u01b0\u1edbc, hay m\u1ed9t thi\u1ec7n nghi\u1ec7p \u0111\u01b0a \u0111\u1ebfn c\u1ea3m gi\u00e1c l\u1ea1c th\u1ecd do ng\u01b0\u1eddi \u1ea5y l\u00e0m v\u1ec1 sau, hay trong khi m\u1ec7nh chung, m\u1ed9t ch\u00e1nh ki\u1ebfn \u0111\u01b0\u1ee3c ng\u01b0\u1eddi \u1ea5y ch\u1ea5p nh\u1eadn v\u00e0 ch\u1ea5p ch\u1eb7t. Do v\u1eady, sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, ng\u01b0\u1eddi \u1ea5y sanh v\u00e0o thi\u1ec7n th\u00fa, Thi\u00ean gi\u1edbi, c\u00f5i \u0111\u1eddi n\u00e0y. V\u00e0 ai \u1edf \u0111\u00e2y t\u1eeb b\u1ecf s\u00e1t sanh, t\u1eeb b\u1ecf l\u1ea5y c\u1ee7a kh\u00f4ng cho… c\u00f3 ch\u00e1nh ki\u1ebfn, ng\u01b0\u1eddi \u1ea5y ph\u1ea3i l\u00e3nh th\u1ecd qu\u1ea3 b\u00e1o \u0111\u01b0\u1ee3c kh\u1edfi l\u00ean ngay hi\u1ec7n t\u1ea1i, hay trong m\u1ed9t \u0111\u1eddi kh\u00e1c.<\/p>\n
\u1ede \u0111\u00e2y, n\u00e0y Ananda, ng\u01b0\u1eddi n\u00e0o t\u1eeb b\u1ecf s\u00e1t sanh, t\u1eeb b\u1ecf l\u1ea5y c\u1ee7a kh\u00f4ng cho… c\u00f3 ch\u00e1nh ki\u1ebfn; sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, ng\u01b0\u1eddi \u1ea5y b\u1ecb sanh v\u00e0o c\u00f5i d\u1eef, \u00e1c th\u00fa, \u0111\u1ecda x\u1ee9, \u0111\u1ecba ng\u1ee5c… Ho\u1eb7c l\u00e0 m\u1ed9t \u00e1c nghi\u1ec7p \u0111\u01b0a \u0111\u1ebfn c\u1ea3m gi\u00e1c kh\u1ed5 th\u1ecd do ng\u01b0\u1eddi \u1ea5y l\u00e0m t\u1eeb tr\u01b0\u1edbc, hay m\u1ed9t \u00e1c nghi\u1ec7p \u0111\u01b0a \u0111\u1ebfn c\u1ea3m gi\u00e1c kh\u1ed5 th\u1ecd do ng\u01b0\u1eddi \u1ea5y l\u00e0m v\u1ec1 sau, hay trong khi m\u1ec7nh chung, m\u1ed9t t\u00e0 ki\u1ebfn \u0111\u01b0\u1ee3c ng\u01b0\u1eddi \u1ea5y ch\u1ea5p nh\u1eadn v\u00e0 ch\u1ea5p ch\u1eb7t. Do v\u1eady, sau khi th\u00e2n ho\u1ea1i m\u1ea1ng chung, ng\u01b0\u1eddi \u1ea5y sanh v\u00e0o c\u00f5i d\u1eef, \u00e1c th\u00fa, \u0111\u1ecda x\u1ee9, \u0111\u1ecba ng\u1ee5c. V\u00e0 ai \u1edf \u0111\u00e2y t\u1eeb b\u1ecf s\u00e1t sanh, t\u1eeb b\u1ecf l\u1ea5y c\u1ee7a kh\u00f4ng cho… c\u00f3 ch\u00e1nh ki\u1ebfn, ng\u01b0\u1eddi \u1ea5y ph\u1ea3i l\u00e3nh th\u1ecd qu\u1ea3 b\u00e1o \u0111\u01b0\u1ee3c kh\u1edfi l\u00ean ngay hi\u1ec7n t\u1ea1i hay trong m\u1ed9t \u0111\u1eddi kh\u00e1c.<\/p>\n
Nh\u01b0 v\u1eady, n\u00e0y Ananda, c\u00f3 nghi\u1ec7p v\u00f4 h\u1eefu t\u1ee3 v\u00f4 h\u1eefu, c\u00f3 nghi\u1ec7p v\u00f4 h\u1eefu t\u1ee3 h\u1eefu, c\u00f3 nghi\u1ec7p h\u1eefu t\u1ee3 h\u1eefu, c\u00f3 nghi\u1ec7p h\u1eefu t\u1ee3 v\u00f4 h\u1eefu.<\/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 \n [\/vc_tta_section][vc_tta_section title=”Anh Ng\u1eef” tab_id=”anh-ngu”]<\/p>\n Mahakammavibhanga Sutta<\/strong><\/p>\n The Great Exposition of Kamma<\/strong><\/p>\n Translated from the Pali by \u00d1anamoli Thera<\/em><\/p>\n Introduction (by Bhikkhu Khantipalo)<\/strong><\/p>\n This celebrated sutta shows some of the complexities of kamma and its results. Beginning with a strange view expressed by a confused wanderer and a confused answer given by a bhikkhu, the Buddha then gives his Great Exposition of Kamma which is based upon four “types” of people:<\/p>\n the evil-doer who goes to hell (or some other low state of birth), The Buddha then shows how wrong views can arise from only partial understanding of truth. One can see the stages of this: (1) a mystic “sees” in vision an evil-doer suffering in hell, (2) this confirms what he had heard about moral causality, (3) so he says, “evil-doers always go to hell,” and (4) dogma hardens and becomes rigid when he says (with the dogmatists of all ages and places), “Only this is true; anything else is wrong.” The stages of this process are repeated for each of the four “persons,” after which the Buddha proceeds to analyze these views grounded in partial experience and points out which portions are true (because verifiable by trial and experience) and which are dogmatic superstructure which is unjustified. Finally, the Buddha explains his Great Exposition of Kamma in which he shows that notions of invariability like “the evildoer goes to hell” are much too simple. The minds of people are complex and they make many different kinds of kamma even in one lifetime, some of which may influence the last moment when kamma is made before death, which in turn is the basis for the next life.<\/p>\n 1. Thus have I heard. On one occasion the Blessed One was living at Rajagaha, in the Bamboo Grove, the Squirrels’ Feeding Place. Now on that occasion the venerable Samiddhi was living in a forest hut.<\/p>\n Then the wanderer Potaliputta, walking and wandering for exercise, came to the venerable Samiddhi and exchanged greetings with him, and when the courteous and amiable talk was finished, he sat down at one side. When he had done so, he said to the venerable Samiddhi:<\/p>\n 2. “I heard and learned this, friend Samiddhi, from the monk Gotama’s lips: ‘Bodily kammas are vain, verbal kammas are vain, only mental kammas are true.’ But there is actually that attainment having entered upon which nothing (of result of kammas) is felt at all.”<\/p>\n “Not so, friend Potaliputta, do not say thus, do not misrepresent the Blessed One; it is not good to misrepresent the Blessed One; the Blessed One would not say so: ‘Bodily kammas are vain, verbal kammas are vain, only mental kammas are true.’ And there is actually that attainment having entered upon which nothing (of result of kammas) is felt at all.”<\/p>\n “How long is it since you went forth, friend Samiddhi?”<\/p>\n “Not long, friend, three years.”<\/p>\n “There now, what shall we say to the elder bhikkhus, when the young bhikkhu fancies the Master is to be defended thus? After doing intentional kamma, friend Samiddhi, by way of body, speech or mind, what does one feel (of its result)?”<\/p>\n “After doing an intentional kamma, friend Potaliputta, by way of body, speech or mind, one feels suffering (as its result).”<\/p>\n Then neither agreeing nor disagreeing with the words of the venerable Samiddhi, the wanderer Potaliputta got up from his seat and went away.<\/p>\n 3. Soon after the wanderer Potaliputta had gone, the venerable Samiddhi went to the venerable Ananda and exchanged greetings with him, and when the courteous and amiable talk was finished, he sat down at one side. When he had done so, he told the venerable Ananda all his conversation with the wanderer Potaliputta.<\/p>\n When this was said, the venerable Ananda told him: “Friend Samiddhi, this conversation should be told to the Blessed One. Come, let us go to the Blessed One, and having done so, let us tell him about this. As he answers, so we shall bear it in mind.”<\/p>\n “Even so, friend,” the venerable Samiddhi replied.<\/p>\n Then they went together to the Blessed One, and after paying homage to him, they sat down at one side. When they had done so, the venerable Ananda told the Blessed One all the venerable Samiddhi’s conversation with the wanderer Potaliputta.<\/p>\n 4. When this was said, the Blessed One told the venerable Ananda:<\/p>\n “I do not even know the wanderer by sight, Ananda. How could there have been such a conversation? The wanderer Potaliputta’s question ought to have been answered after analyzing it, but this misguided man Samiddhi answered it without qualification.[1]<\/p>\n When this was said, the venerable Udayin said to the Blessed One: “‘But, venerable sir, supposing when the venerable Samiddhi spoke, he was referring to this, namely, ‘Whatever is felt is suffering.'”[2]<\/p>\n 5. Then the Blessed One addressed the venerable Ananda: “See, Ananda, how this misguided man Udayin interferes. I knew, Ananda, that this misguided man Udayin would unreasonably interfere now. To begin with it was the three kinds of feeling that were asked about by the wanderer Potaliputta. If, when this misguided man Samiddhi was asked, he had answered the wanderer Potaliputta thus: ‘After doing an intentional kamma by way of body, speech and mind (whose result is) to be felt as pleasure, he feels pleasure; after doing an intentional kamma by way of body, speech and mind (whose result is) to be felt as pain, he feels pain; after doing an intentional kamma by way of body, speech and mind (whose result is) to be felt as neither-pain-nor-pleasure, he feels neither-pain-nor-pleasure’ — by answering him thus, Ananda, the misguided man Samiddhi would have given the wanderer Potaliputta the right answer. Besides, Ananda, who are the foolish thoughtless wanderers of other sects that they will understand the Tathagata’s Great Exposition of Kamma? (But) if you, Ananda, would listen to the Tathagata expounding the Great Exposition of Kamma (you might understand it).[3]<\/p>\n “This is the time, Blessed One, this is the time, Sublime One, for the Blessed One to expound the Great Exposition of Kamma. Having heard it from the Blessed One, the bhikkhus will bear it in mind.”<\/p>\n “Then listen, Ananda, and heed well what I shall say.”<\/p>\n “Even so, venerable sir,” the venerable Ananda replied. The Blessed One said this:<\/p>\n 6. “Ananda, there are four kinds of persons existing in the world. What four?<\/p>\n (i) “Here some person kills living beings, takes what is not given, misconducts himself in sexual desires, speaks falsehood, speaks maliciously, speaks harshly, gossips, is covetous, is ill-willed, and has wrong view.[4] On the dissolution of the body, after death, he reappears in the states of deprivation, in an unhappy destination, in perdition, in hell.<\/p>\n (ii) “But here some person kills living beings…and has wrong view. On the dissolution of the body, after death, he reappears in a happy destination, in the heavenly world.<\/p>\n (iii) “Here some person abstains from killing living beings, from taking what is not given, from misconduct in sexual desires, from false speech, from malicious speech, from harsh speech, from gossip, he is not covetous, is not ill-willed, and has right view.[5] On the dissolution of the body, after death, he reappears in a happy destination, in the heavenly world.<\/p>\n (iv) “But here some person abstains from killing living beings…and has right view. On the dissolution of the body, after death, he reappears in the states of deprivation, in an unhappy destination, in perdition, in hell.<\/p>\n 7. (i) “Here, Ananda, in consequence of ardor, endeavor, devotion, diligence, and right attention, some monk or brahmin attains such concentration of mind that, when his mind is concentrated, he sees with the heavenly eyesight, which is purified and surpasses the human, that some person kills living beings here, takes what is not given, misconducts himself in sexual desires, speaks falsehood, speaks maliciously, speaks harshly, gossips, is covetous, is ill-willed, has wrong view. He sees that on the dissolution of the body, after death, he has reappeared in the states of deprivation, in an unhappy destination, in perdition, in hell. He says: ‘It seems that there are evil kammas and that there is the result of misconduct; for I have seen that a person killed living beings here…had wrong view. I have seen that on the dissolution of the body, after death, he had reappeared in the states of deprivation, in an unhappy destination, in perdition, in hell.’ He says: ‘It seems that one who kills living beings…has wrong view, will always, on the dissolution of the body, after death, reappear in the states of deprivation, in an unhappy destination, in perdition, in hell. Those who know thus know rightly; those who know otherwise are mistaken in their knowledge.’ So he obstinately misapprehends what he himself has known, seen and felt; insisting on that alone, he says: ‘Only this is true, anything else is wrong.’<\/p>\n 8. (ii) “But here in consequence of ardor, endeavor, devotion, diligence and right attention, some monk or brahmin attains such concentration of mind that, when his mind is concentrated, he sees with the heavenly eyesight, which is purified and surpasses the human, that some person kills living beings here…has wrong view. He sees that on the dissolution of the body, after death, he has reappeared in a happy destination, in the heavenly world. He says: ‘It seems there are no evil kammas, there is no result of misconduct. For I have seen that a person killed living beings here…had wrong view. I have seen that on the dissolution of the body, after death, he has reappeared in a happy destination, in the heavenly world.’ He says: ‘It seems there are no evil kammas, there is no result of misconduct. For I have seen that a person killed living beings here…had wrong view. I have seen that on the dissolution of the body, after death, he had reappeared in a happy destination, in the heavenly world.’ He says: “It seems that one who kills living beings…has wrong view will always, on the dissolution of the body, after death, reappear in a happy destination, in the heavenly world. Those who know thus know rightly; those who know otherwise are mistaken in their knowledge.’ So he obstinately misapprehends what he himself has known, seen and felt; insisting on that alone, he says: ‘Only this is true, anything else is wrong.’<\/p>\n 9. (iii) “Here in consequence of ardor, endeavor, devotion, diligence and right attention, some monk or brahmin attains such concentration of mind that, when his mind is concentrated, he sees with the heavenly eyesight, which is purified and surpasses the human, that some person abstains from killing living beings here…has right view. He sees that, on the dissolution of the body, after death, he has reappeared in a happy destination, in the heavenly world. He says: ‘It seems that there are good kammas, there is result of good conduct. For I have seen that a person abstained from killing living beings here…had right view. I saw that on the dissolution of the body, after death, he had reappeared in a happy destination, in the heavenly world.’ He says: ‘It seems that one who abstains from killing living beings…has right view will always, on the dissolution of the body, after death, reappear in a happy destination, in the heavenly world. Those who know thus know rightly; those who know otherwise are mistaken in their knowledge.’ So he obstinately misapprehends what he himself has known, seen and felt; insisting on that alone, he says: ‘Only this is true; anything else is wrong.’<\/p>\n 10. (iv) “But here in consequence of ardor, endeavor, devotion, diligence and right attention, some monk or brahmin attains such concentration of mind that, when his mind is concentrated, he sees with the heavenly eyesight, which is purified and surpasses the human, that some person abstains from killing living beings here…has right view. He sees that on the dissolution of the body, after death, he has reappeared in the states of deprivation, in an unhappy destination, in perdition, in hell. He says: ‘It seems that there are no good kammas, there is no result of good conduct. For I have seen that a person abstained from killing here…had right view. I saw that on the dissolution of the body, after death, he had reappeared in the states of deprivation, in an unhappy destination, in perdition, in hell.’ He says: ‘It seems that one who abstains from killing living beings…has right view, will always, on the dissolution of the body, after death, reappear in the states of deprivation, in an unhappy destination, in perdition, in hell. Those who know thus know rightly; those who know otherwise are mistaken in their knowledge.’ So he obstinately misapprehends what he himself has known, seen and felt; insisting on that alone, he says: ‘Only this is true; anything else is wrong.’<\/p>\n 11. (i) “Now, Ananda, when a monk or brahmin says thus: ‘It seems that there are evil kammas, there is the result of misconduct,’ I concede that to him.<\/p>\n “When he says thus: ‘For I have seen that some person killed living beings…had wrong view. I saw that on the dissolution of the body, after death, he had reappeared in states of deprivation, in an unhappy destination, in perdition, in hell,’ I concede that to him.<\/p>\n “When he says thus: ‘It seems that one who kills living beings…has wrong view, will always, on the dissolution of the body, after death, reappear in the states of deprivation, in an unhappy destination, in perdition, in hell,’ I do not concede that to him.<\/p>\n “When he says thus: ‘Those who know thus know rightly; those who know otherwise are mistaken in their knowledge,’ I do not concede that to him.<\/p>\n “When he obstinately misapprehends what he himself has known, seen and felt; and insisting on that alone, he says: ‘Only this is true; anything else is wrong,’ I do not concede that to him.<\/p>\n “Why is that? The Tathagata’s knowledge of the Great Exposition of Kamma is different.<\/p>\n 12. (ii) “Now when a monk or brahmin says thus: ‘It seems that there are no evil kammas, there is no result of misconduct,’ I do not concede that to him.<\/p>\n “When he says thus: ‘For I have seen that a person killed living beings…had wrong view. I saw that on the dissolution of the body, after death, he had reappeared in a happy destination, in the heavenly world,’ I concede that to him.<\/p>\n “When he says thus: ‘It seems that one who kills living beings…has wrong view, will always, on the dissolution of the body, after death, reappear in a happy destination, in the heavenly world,’ I do not concede that to him.<\/p>\n “When he says thus: ‘Those who know thus know rightly; those who know otherwise are mistaken in their knowledge,’ I do not concede that to him.<\/p>\n “When he obstinately misapprehends what he himself has known, seen and felt; and insisting on that alone, he says: ‘Only this is true; anything else is wrong,’ I do not concede that to him.<\/p>\n “Why is that? The Tathagata’s knowledge of the Great Exposition of Kamma is different.<\/p>\n 13. (iii) “Now when a monk or brahmin says thus: ‘It seems that there are good kammas, there is a result of good conduct,’ I concede that to him.<\/p>\n “When he says thus: ‘For I have seen that a person abstained from killing living beings here…had right view. I saw that on the dissolution of the body after death, he had reappeared in a happy destination, in the heavenly world,’ I concede that to him.<\/p>\n “When he says: ‘It seems that one who abstains from killing living beings…has right view will always, on the dissolution of the body, after death, reappear in a happy destination, in the heavenly world,'[6] I do not concede that to him.<\/p>\n “When he says: ‘Those who know thus know rightly; those who know otherwise are mistaken in their knowledge,’ I do not concede that to him.<\/p>\n “When he obstinately misapprehends what he himself has known, seen, and felt; and insisting on that alone he says: ‘Only this is true: anything else is wrong,’ I do not concede that to him.<\/p>\n “Why is that? The Tathagata’s knowledge of the Great Exposition of Kamma is different.<\/p>\n 14. (iv) “Now when a monk or brahmin says thus: ‘It seems that there are no good kammas, there is no result of good conduct,’ I do not concede that to him.<\/p>\n “When he says thus: “For I have seen that a person abstained from killing living beings here…had right view. I saw that on the dissolution of the body, after death, he had reappeared in the states of deprivation, in an unhappy destination, in perdition, in hell,” I concede that to him.<\/p>\n “When he says thus: ‘One who abstains from killing living beings…has right view will always, on the dissolution of the body, after death, reappear in the states of deprivation, in an unhappy destination, in perdition, in hell,’ I do not concede that to him.<\/p>\n “When he says thus: ‘Those who know thus know rightly; those who know otherwise are mistaken in their knowledge,’ I do not concede that to him.<\/p>\n “When he obstinately misapprehends what he himself has known, seen and felt; and insisting on that alone, he says: ‘Only this is true; anything else is wrong,’ I do not concede that to him.<\/p>\n “Why is that? The Tathagata’s knowledge of the Great Exposition of Kamma is different.<\/p>\n (The Great Exposition of Kamma)<\/strong><\/p>\n 15. (i) “Now, Ananda, there is the person who has killed living beings here…has had wrong view. And on the dissolution of the body, after death, he reappears in the states of deprivation, in an unhappy destination, in perdition, in hell.[7] But (perhaps) the evil kamma producing his suffering was done by him earlier, or the evil kamma producing his suffering was done by him later, or wrong view was undertaken and completed by him at the time of his death.[8] And that was why, on the dissolution of the body, after death, he reappeared in the states of deprivation, in an unhappy destination, in perdition, in hell. But since he has killed living beings here…has had wrong view, he will feel the result of that here and now, or in his next rebirth, or in some subsequent existence.<\/p>\n 16. (ii) “Now there is the person who has killed living beings here…has had wrong view. And on the dissolution of the body, after death, he reappears in a happy destination, in the heavenly world.[9] But (perhaps) the good kamma producing his happiness was done by him earlier, or the good kamma producing his happiness was done by him later, or right view was undertaken and completed by him at the time of his death. And that was why, on the dissolution of the body, after death, he reappeared in a happy destination, in the heavenly world. But since he has killed living beings here…has had wrong view, he will feel the result of that here and now, or in his next rebirth, or in some subsequent existence.[10]<\/p>\n 17. (iii) “Now there is the person who has abstained from killing living beings here…has had right view. And on the dissolution of the body, after death, he reappears in a happy destination, in the heavenly world.[11] But (perhaps) the good kamma producing his happiness was done by him earlier, or the good kamma producing his happiness was done by him later, or right view was undertaken and completed by him at the time of his death. And that was why, on the dissolution of the body, after death, he reappeared in a happy destination, in the heavenly world. But since he has abstained from killing living beings here…has had right view, he will feel the result of that here and now, or in his next rebirth, or in some subsequent existence.<\/p>\n 18. (iv) “Now there is the person who has abstained from killing living beings here…has had right view. And on the dissolution of the body, after death, he reappears in the states of deprivation, in an unhappy destination, in perdition, in hell.[12] But (perhaps) the evil kamma producing his suffering was done by him earlier, or the evil kamma producing his suffering was done by him later, or wrong view was undertaken and completed by him at the time of his death. And that was why, on the dissolution of the body, after death, he reappeared in the states of deprivation, in an unhappy destination, in perdition, in hell. But since he has abstained from killing living beings here…has had right view, he will feel the result of that here and now, or in his next rebirth, or in some subsequent existence.[13]<\/p>\n 19. “So, Ananda, there is kamma that is incapable (of good result) and appears incapable (of good result); there is kamma that is incapable (of good result) and appears capable (of good result); there is kamma that is capable (of good result) and appears capable (of good result); there is kamma that is capable (of good result) and appears incapable (of good result).”[14]<\/p>\n This is what the Blessed One said. The venerable Ananda was satisfied and he rejoiced in the Blessed One’s words.<\/p>\n Notes<\/strong><\/p>\n 1. These are two of the four ways of answering a question, the other two being: replying with a counter-question, and “setting aside” the question, i.e. replying with silence.<\/p>\n 2. This is a quotation from the Buddha’s words: see Samyutta Nikaya, Vedana Samyutta, Rahogata-vagga Sutta 1.<\/p>\n 3. This is an addition necessary for understanding this sentence.<\/p>\n 4. These are the ten unwholesome courses of kamma.<\/p>\n 5. These are the ten wholesome courses of kamma.<\/p>\n 6. This amounts to the belief in theistic religions where virtue and faith (=whatever is held to be right view) are supposed to guarantee salvation.<\/p>\n 7. Devadatta, for instance, who persuaded prince Ajatasattu to murder his father (who was a stream-winner), three times attempted to murder the Buddha and once succeeded in wounding him, and caused a schism in the Sangha; the last two actions are certain to lead to birth in hell.<\/p>\n 8. This series of three phrases appears to mean: earlier, either earlier in life before he undertook either the wholesome or unwholesome courses of kamma, or in some previous life; later, later in that very life, for even if a person does much evil kamma, usually he will also make some good kamma occasionally; wrong view…time of his death, this kind of wrong view will be of the type, “there is no kamma, no results of kamma, no evil, no results of evil,” and so on. The next birth actually depends on the object of the last moments of a dying person’s consciousness. At that time one should recollect all one’s good kamma: generosity, loving-kindness, compassion, pure precepts and so on. Evil should not be thought of then though heavy evil kamma done previously may force itself into the mind and make recollection of one’s generosity and virtue in keeping the precepts difficult or impossible.<\/p>\n 9. A good example of this is the story of “Coppertooth,” the public executioner who, after a career of murder as a bandit, then as the killer of his own bandit comrades and subsequently executioner of all criminals for fifty years, was taught by venerable Sariputta Thera and his mind eased of the heavy weight of evil kamma so that he attained heavenly rebirth. See Dhammapada Commentary, ii, 203-209.<\/p>\n 10. Though such a person attained a heavenly rebirth the evil kamma made will still mature sooner or later; he has not escaped its results.<\/p>\n 11. King Pasenadi of Kosala, for instance.<\/p>\n 12. This was what happened to Queen Mallika, wife of King Pasenadi, who had led a good life, generous, keeping the Five Precepts, and the Eight Precepts on Uposatha days and so on, but once she did evil, having sexual relations with a dog. This unconfessed evil weighed heavily on her mind and she remembered it when dying. As a result she spent seven days in hell. Her power of goodness from the doing of many good kammas then gave her rebirth in a heavenly world. See Dhammapada Commentary, iii, 119-123.<\/p>\n 13. Though this virtuous and good person has obtained a low rebirth through the power of previously done evil kamma, still the good kamma made by him will mature sooner or later, when it gets a chance.<\/p>\n 14. This final terse paragraph may have been clear to the venerable Ananda Thera, or he may have asked for an explanation, as we require and find in the Commentary, which says:<\/p>\n i.A strong unwholesome kamma (incapable of good result), the result of which will come before the results of weaker unwholesome kammas.<\/p>\n ii. Wholesome kamma (which appears capable of good result) is followed by unwholesome death-proximate kamma which makes the former incapable of good result immediately.<\/p>\n iii.A strong wholesome kamma will mature even before much accumulated unwholesome kamma.<\/p>\n iv.Unwholesome kamma (which appears incapable of good result) is followed by wholesome death-proximate kamma which will mature first and is capable of good results.<\/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”] 136. \u00d0\u1ea1i Kinh Nghi\u1ec7p Ph\u00e2n Bi\u1ec7t (Mah\u00e0kammavibhanga) Mh\u01b0 v\u1ea7y t\u00f4i nghe. M\u1ed9t th\u1eddi, Th\u1ebf T\u00f4n \u1edf Rajagaha (V\u01b0\u01a1ng X\u00e1), Veluvana (Tr\u00fac L\u00e2m), t\u1ea1i ch\u1ed7 nu\u00f4i d\u01b0\u1ee1ng s\u00f3c. L\u00fac b\u1ea5y gi\u1edd, T\u00f4n gi\u1ea3 Samiddhi tr\u00fa t\u1ea1i m\u1ed9t c\u00e1i c\u1ed1c trong r\u1eebng. R\u1ed3i du s\u0129 ngo\u1ea1i \u0111\u1ea1o Potaliputta ti\u00eau dao t\u1ea3n b\u1ed9, tu\u1ea7n […]<\/p>\n","protected":false},"author":2,"featured_media":171758,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":[],"categories":[109],"tags":[111,114,97],"yoast_head":"\n
\n
\nthe evil-doer who goes to heaven,
\nthe good man who goes to heaven, and
\nthe good man who goes to hell (or other low birth).<\/p>\n
\n