![\"image\"\/](\"http:\/\/tamhoc.org\/dulieu\/giaophap\/giacngogiaithoat\/Thanhtinh-conduongdocnhat_files\/myanmar_3_628443539.jpg\")
<\/figure>\n\n\n\nNg\u01b0\u1eddi tr\u00ed bi\u1ebft gieo tr\u1ed3ng c\u0103n l\u00e0nh nhi\u1ec1u \u0111\u1eddi, nh\u1edd v\u1eady h\u1ecd \u0111o\u1ea1n tr\u1eeb c\u00e1c phi\u1ec1n n\u00e3o, ch\u01b0\u1edbng ng\u1ea1i l\u00e0m ng\u0103n tr\u1edf t\u00e2m an l\u1ea1c. \u0110\u00f3 l\u00e0 l\u00fd do v\u00ec sao \u0111\u1ee9c Ph\u1eadt t\u1eebng d\u1ea1y \u2018\u0111o\u1ea1n tr\u1eeb c\u00e1c l\u1eadu ho\u1eb7c ch\u1ec9 d\u00e0nh cho ng\u01b0\u1eddi bi\u1ebft v\u00e0 th\u1ea5y, kh\u00f4ng th\u1ec3 d\u00e0nh cho ng\u01b0\u1eddi kh\u00f4ng bi\u1ebft, kh\u00f4ng th\u1ea5y\u2019.<\/strong><\/p>\n\n\n\n \u2018Kh\u1ed5 v\u00e0 s\u1ef1 di\u1ec7t kh\u1ed5\u2019 l\u00e0 tr\u1ecdng t\u00e2m c\u1ee7a l\u1eddi \u0111\u1ee9c Ph\u1eadt d\u1ea1y, \u0111\u01b0\u1ee3c di\u1ec5n \u0111\u1ea1t qua Kinh Chuy\u1ec3n Ph\u00e1p Lu\u00e2n.[1]<\/p>\n\n\n\n \u2018Ida\u1e41 dukkha\u1e41 ariyasacca\u1e41\u2019 pari\u00f1\u00f1eyyan-ti<\/p>\n\n\n\n \u2018Ch\u00ednh s\u1ef1 th\u1eadt v\u1ec1 kh\u1ed5\u2019, c\u1ea7n \u0111\u01b0\u1ee3c con ng\u01b0\u1eddi am hi\u1ec3u, r\u00f5 bi\u1ebft t\u01b0\u1eddng t\u1eadn.[2]<\/p>\n\n\n\n Nh\u1eadn \u0111\u1ecbnh n\u00e0y c\u00f3 th\u1ec3 t\u01b0 duy th\u00f4ng qua b\u00e0i kinh \u2018V\u00ed D\u1ee5 T\u1ea5m V\u1ea3i\u2019[3] nh\u01b0 sau: V\u00ed nh\u01b0 t\u1ea5m v\u1ea3i b\u1ecb hoen \u1ed1, v\u1ea5y b\u1ea9n v\u00e0 ng\u01b0\u1eddi th\u1ee3 nhu\u1ed9m \u0111\u00e3 c\u1ed1 g\u1eafng l\u00e0m \u0111\u1eb9p t\u1ea5m v\u1ea3i b\u1eb1ng c\u00e1ch nh\u00fang n\u00f3 v\u00e0o thu\u1ed1c nhu\u1ed9m lo\u1ea1i t\u1ed1t n\u00e0y hay lo\u1ea1i t\u1ed1t kh\u00e1c, nh\u01b0ng k\u1ebft qu\u1ea3 cho ra kh\u00f4ng \u0111\u01b0\u1ee3c nh\u01b0 \u00fd. B\u1edfi v\u00ec th\u1ef1c ch\u1ea5t c\u1ee7a t\u1ea5m v\u1ea3i l\u00e0 d\u01a1 b\u1ea9n, kh\u00f4ng s\u1ea1ch, u\u1ebf nhi\u1ec5m. <\/p>\n\n\n\n C\u0169ng v\u1eady, khi t\u00e2m b\u1ecb c\u1ea5u u\u1ebf, v\u1ea9n \u0111\u1ee5c, b\u1ea5t l\u01b0\u01a1ng, c\u00e1c c\u00f5i d\u1eef nh\u01b0 \u0111o\u1ea1 x\u1ee9, \u00e1c th\u00fa, ng\u1ea1 qu\u1ef7 s\u1ebd xu\u1ea5t hi\u1ec7n. Nh\u1eefng lo\u1ea1i t\u00e2m c\u1ea5u u\u1ebf, b\u1ea5t thi\u1ec7n th\u01b0\u1eddng g\u1ed3m trong c\u00e1c lo\u1ea1i sau:<\/p>\n\n\n\n 10. Ph\u1ea3n b\u1ed9i (s\u0101theyya),<\/em><\/p>\n\n\n\n 11. Ngoan c\u1ed1 (thambha),<\/em><\/p>\n\n\n\n 12. B\u1ed3ng b\u1ed9t (s\u0101rambha),<\/em><\/p>\n\n\n\n 13. <\/em>Ng\u00e3 m\u1ea1n (m\u0101na),<\/em><\/p>\n\n\n\n 14. <\/em>T\u0103ng th\u01b0\u1ee3ng m\u1ea1n (atim\u0101na),<\/em><\/p>\n\n\n\n 15. Ki\u00eau c\u0103ng (mada),<\/em><\/p>\n\n\n\n 16. <\/em>Ph\u00f3ng d\u1eadt (pam\u0101da).<\/em><\/p>\n\n\n\n \u2018Ida\u1e41 dukkhanirodha\u1e41 ariyasacca\u1e41\u2019 sacchik\u0101tabban-ti<\/p>\n\n\n\n C\u00f3 m\u1ed9t \u2018s\u1ef1 th\u1eadt ti\u00eau di\u1ec7t \u0111\u01b0\u1ee3c kh\u1ed5\u2019, l\u00e0m con ng\u01b0\u1eddi d\u1ee9t h\u1eb3n kh\u1ed5 \u0111au, an vui, trong s\u00e1ng, thanh tho\u00e1t, Ni\u1ebft b\u00e0n c\u1ea7n n\u00ean tr\u1ea3i nghi\u1ec7m.[4]<\/p>\n\n\n\n V\u00ed nh\u01b0 c\u00f3 ng\u01b0\u1eddi t\u1eeb b\u1ecf, di\u1ec7t tr\u1eeb, gi\u1ea3i tho\u00e1t, \u0111o\u1ea1n t\u1eadn v\u00e0 x\u1ea3 ly t\u1eebng ph\u1ea7n trong 16 t\u00e2m b\u1ea5t thi\u1ec7n kia\/cittassa upakkilesa, <\/em>ng\u01b0\u1eddi \u0111\u00f3 s\u1ebd \u0111\u1ea1t \u0111\u01b0\u1ee3c ngh\u0129a t\u00edn th\u1ecd v\u00e0 ph\u00e1p t\u00edn th\u1ecd, ch\u1ee9ng \u0111\u01b0\u1ee3c h\u00e2n hoan li\u00ean h\u1ec7 \u0111\u1ebfn Ph\u00e1p. Khi v\u1ecb \u0111\u00f3 h\u00e2n hoan, h\u1ec9 sanh, t\u1eeb h\u1ec9 th\u00e2n \u0111\u01b0\u1ee3c khinh an, do th\u00e2n khinh an c\u1ea3m gi\u00e1c l\u1ea1c th\u1ecd, v\u1edbi l\u1ea1c th\u1ecd t\u00e2m v\u1ecb n\u00e0y \u0111\u1ecbnh t\u0129nh.[5] C\u0169ng th\u1ebf, khi t\u00e2m trong s\u1ea1ch, an t\u1ecbnh, kh\u00f4ng phi\u1ec1n n\u00e3o, kh\u00f4ng c\u1ea5u u\u1ebf, d\u1ec5 s\u1eed d\u1ee5ng, nh\u1ea5t \u0111\u1ecbnh c\u00f5i t\u1ecbnh, an l\u1ea1c, Ni\u1ebft b\u00e0n, gi\u1ea3i tho\u00e1t s\u1ebd hi\u1ec7n kh\u1edfi. <\/p>\n\n\n\n Hai s\u1ef1 th\u1eadt v\u1eeba tr\u00ecnh b\u00e0y tr\u00ean, t\u1ea1o s\u1ee9c m\u1ea1nh th\u00f4i th\u00fac \u0111\u1ee9c Ph\u1eadt ra \u0111i, t\u00ecm c\u1ea7u gi\u1ea3i ph\u00e1p kh\u1ed5 \u0111au, tr\u1ed1ng v\u1eafng, bi\u1ebfn \u0111\u1ed5i, m\u1ea5t ch\u1ee7 th\u1ec3. \u0110\u00f3 l\u00e0 nh\u00e2n ch\u00ednh khi\u1ebfn Ng\u00e0i th\u1ecb hi\u1ec7n \u1edf c\u00f5i Ta b\u00e0 : \u2018N\u00e0y c\u00e1c T\u1ef3 Kheo, x\u01b0a c\u0169ng nh\u01b0 nay, Ta ch\u1ec9 tuy\u00ean b\u1ed1 v\u1ec1 Kh\u1ed5 v\u00e0 s\u1ef1 Di\u1ec7t kh\u1ed5\u2019.[6]<\/p>\n\n\n\n Th\u1eadt v\u1eady, thi\u1ebfu hi\u1ec3u bi\u1ebft v\u1ec1 nh\u1eadn th\u1ee9c B\u1ed1n s\u1ef1 th\u1eadt (kh\u1ed5, nh\u00e2n kh\u1ed5, di\u1ec7t kh\u1ed5, v\u00e0 con \u0111\u01b0\u1eddng \u0111\u01b0a \u0111\u1ebfn di\u1ec7t kh\u1ed5), ng\u01b0\u1eddi \u0111\u1eddi say \u0111\u1eafm, h\u01b0\u1edfng th\u1ee5, nhi\u1ec5m trong n\u0103m d\u1ee5c l\u1ea1c (r\u016bpa\/s\u1eafc, sadda\/thanh, gandha\/h\u01b0\u01a1ng, rasa\/v\u1ecb, v\u00e0 pho\u1e6d\u1e6dhabba\/x\u00fac), h\u1ecd s\u1eb5n s\u00e0ng bu\u00f4ng th\u1ea3 t\u01b0 duy, m\u1eb7c cho c\u00e1c \u00e1c, b\u1ea5t thi\u1ec7n, t\u1ed9i l\u1ed7i c\u00f3 c\u01a1 h\u1ed9i c\u1ea5u k\u1ebft, tham d\u1ef1, ti\u1ebfp s\u1ee9c, l\u1ea9n v\u00e0o, len l\u1ecfi trong t\u00e2m, t\u1eeb \u0111\u00f3 tham, s\u00e2n v\u00e0 si d\u1ea5y kh\u1edfi: \u2018Ng\u01b0\u1eddi nh\u01b0 v\u1eady l\u00e0 ng\u01b0\u1eddi ch\u00ednh t\u1ef1 m\u00ecnh b\u1ecb sanh, gi\u00e0, \u2026b\u1ec7nh… ch\u1ebft\u2026 s\u1ea7u\u2026 bi.. kh\u1ed5 \u2026 \u01b0u \u2026 n\u00e3o\u2026 , l\u1ea1i t\u1ef1 m\u00ecnh \u0111i t\u00ecm c\u1ea7u h\u1ea1nh ph\u00fac trong sanh, gi\u00e0\u2026b\u1ec7nh… ch\u1ebft\u2026 s\u1ea7u\u2026 bi.. kh\u1ed5 \u2026 \u01b0u \u2026 n\u00e3o\u2026\u2019.[7] M\u1ed9t t\u1ea7m c\u1ea7u th\u1eadt t\u1ea7m th\u01b0\u1eddng, v\u00f4 b\u1ed5, \u0111\u00e1ng th\u01b0\u01a1ng.<\/p>\n\n\n\n Trong khi nh\u1eefng ng\u01b0\u1eddi kh\u00e1c \u1edf trong sanh, gi\u00e0, \u2026b\u1ec7nh… ch\u1ebft\u2026 s\u1ea7u\u2026 bi.. kh\u1ed5 \u2026 \u01b0u \u2026 n\u00e3o\u2026 l\u1ea1i \u0111i t\u00ecm c\u1ea7u c\u00e1i kh\u00f4ng sanh, kh\u00f4ng gi\u00e0,\u2026kh\u00f4ng b\u1ec7nh… kh\u00f4ng ch\u1ebft\u2026 kh\u00f4ng s\u1ea7u\u2026 kh\u00f4ng bi.. kh\u00f4ng kh\u1ed5 \u2026 kh\u00f4ng \u01b0u \u2026 kh\u00f4ng n\u00e3o\u2026 S\u1ef1 t\u00ecm c\u1ea7u qu\u00fd b\u00e1u, tr\u00e2n tr\u1ecdng, cao th\u01b0\u1ee3ng, \u0111\u00e1ng k\u00ednh.[8]<\/p>\n\n\n\n Nh\u00e2n \u0111\u00e2y, \u0111\u1ee9c Ph\u1eadt d\u1ea1y h\u00e0ng \u0111\u1ec7 t\u1eed c\u1ee7a Ng\u00e0i h\u00e3y n\u00ean h\u01b0\u1edbng \u0111\u1ebfn ch\u00fang sanh, tu d\u01b0\u1ee1ng B\u1ed1n V\u00f4 L\u01b0\u1ee3ng T\u00e2m (Brahma-vih\u0101ra) v\u1edbi nh\u1eadn th\u1ee9c r\u1eb1ng, trong v\u00f2ng lu\u00e2n h\u1ed3i sanh t\u1eed v\u00f4 t\u1eadn, t\u1ea5t c\u1ea3 ch\u00fang ta \u0111\u00e3 t\u1eebng l\u00e0 cha, m\u1eb9, con c\u00e1i, anh, ch\u1ecb, em, b\u1ea1n b\u00e8\u2026 b\u00e0 con quy\u1ebfn thu\u1ed9c c\u1ee7a nhau\u2026<\/p>\n\n\n\n B\u1ed1n t\u00e2m v\u00f4 l\u01b0\u1ee3ng n\u00e0y \u0111\u01b0\u1ee3c xem l\u00e0 cao th\u01b0\u1ee3ng (Brahma) v\u00ec ch\u00fang l\u00e0 con \u0111\u01b0\u1eddng \u0111\u1ea1o \u0111\u1ee9c trong s\u00e1ng, ch\u00e2n ch\u00e1nh, th\u00e1nh thi\u1ec7n, gi\u1ea3n d\u1ecb v\u00e0 l\u00fd t\u01b0\u1edfng, h\u01b0\u1edbng t\u00e2m \u0111\u1ebfn t\u1ea5t c\u1ea3 c\u00e1c lo\u00e0i h\u1eefu t\u00ecnh (sattesu samm\u0101 pa\u1e6dipatti). Ch\u00fang c\u0169ng l\u00e0 nh\u1eefng n\u01a1i tr\u00fa ng\u1ee5 (vih\u0101ra) an to\u00e0n, b\u00ecnh y\u00ean nh\u1ea5t cho b\u1ea5t k\u1ef3 nh\u1eefng lo\u00e0i h\u1eefu t\u00ecnh n\u00e0o mu\u1ed1n l\u01b0u tr\u00fa.<\/p>\n\n\n\n L\u00f2ng t\u1eeb \/ Mett\u0101 (thi\u1ec7n ch\u00ed, y\u00eau th\u01b0\u01a1ng, t\u1eed t\u1ebf) n\u01a1i v\u1eafng b\u00f3ng c\u0103m ph\u1eabn, t\u1ee9c t\u1ed1i, s\u00e2n h\u1eadn, ch\u1ec9 v\u00ec \u01b0\u1edbc mu\u1ed1n cho l\u1ee3i \u00edch v\u00e0 an l\u1ea1c mu\u00f4n lo\u00e0i.<\/p>\n\n\n\n Bi \/ Karu\u1e47\u0101 (l\u00f2ng th\u01b0\u01a1ng) s\u1ef1 th\u00f4ng c\u1ea3m, \u0111\u1ed3ng c\u1ea3m v\u1edbi n\u1ed7i \u0111au c\u1ee7a ch\u00fang sanh, \u1edf \u0111\u00e2y \u00e1c t\u00e2m, \u0111\u1ed9c t\u00e2m, hi\u1ec3m t\u00e2m kh\u00f4ng bao gi\u1edd nhen nh\u00fam.<\/p>\n\n\n\n H\u1ef7 \/ Mudit\u0101 (s\u1ef1 t\u00e1n \u0111\u1ed3ng, \u0111\u1ed3ng t\u00ecnh), h\u00e2n hoan, hoan h\u1ef7 v\u1edbi c\u00e1c \u0111i\u1ec1u t\u1ed1t, h\u1ea1nh l\u00e0nh; ch\u00fac m\u1eebng, ca t\u1ee5ng, ng\u1ee3i khen s\u1ef1 th\u00e0nh \u0111\u1ea1t c\u1ee7a ng\u01b0\u1eddi. Trong ni\u1ec1m an vui n\u00e0y, b\u1ef1c b\u1ed9i, t\u1ee9c t\u1ed1i kh\u00f4ng th\u1ec3 hi\u1ec7n di\u1ec7n.<\/p>\n\n\n\n X\u1ea3 \/ Upekkh\u0101 (t\u00e2m b\u00ecnh \u0111\u1eb3ng, thanh th\u1ea3n), m\u1ed9t th\u00e1i \u0111\u1ed9 c\u1edfi m\u1edf, v\u00f4 t\u01b0, th\u1ea3 l\u1ecfng, kh\u00f4ng d\u00ednh m\u1eafc, kh\u00f4ng ch\u1ea5p th\u1ee7, kh\u00f4ng thi\u00ean v\u1ecb \u0111\u1ed1i v\u1edbi ch\u00fang sanh, th\u00e1i \u0111\u1ed9 n\u00e0y \u0111\u1ed1i tr\u1ecb l\u00f2ng tham, \u0111\u1eafm nhi\u1ec5m.[9] <\/p>\n\n\n\n Trong B\u1ed1n T\u00e2m v\u00f4 l\u01b0\u1ee3ng (Brahma-vih\u0101ra), t\u00e2m x\u1ea3 \u0111\u01b0\u1ee3c xem l\u00e0 quan tr\u1ecdng nh\u1ea5t, v\u00ec nh\u1eefng t\u01b0 duy nh\u01b0 \u2018c\u1ee7a t\u00f4i, l\u00e0 t\u00f4i, l\u00e0 t\u1ef1 ng\u00e3 c\u1ee7a t\u00f4i\u2019 b\u1ecb ti\u00eau di\u1ec7t ho\u00e0n to\u00e0n. Do v\u1eady, gi\u00e1o l\u00fd t\u00e1nh kh\u00f4ng, v\u00f4 ng\u00e3 (anatt\u0101) ch\u00ednh l\u00e0 kim ch\u1ec9 nam h\u01b0\u1edbng ch\u00fang ta \u0111\u1ebfn b\u1edd an l\u1ea1c, gi\u1ea3i tho\u00e1t. B\u1ea3n ch\u1ea5t ki\u00ean \u0111\u1ecbnh c\u1ee7a t\u00e1nh kh\u00f4ng ch\u00ednh l\u00e0 bi\u1ec3u hi\u1ec7n s\u1ee9c m\u1ea1nh t\u1ed1i th\u1eafng, v\u01b0\u1ee3t tr\u1ed9i.<\/p>\n\n\n\n \u2018N\u00e0y c\u00e1c T\u1ef3 kheo, n\u1ebfu v\u1ecb T\u1ef3 kheo n\u00e0o c\u00f3 gi\u1edbi, \u0111\u1ecbnh, tu\u1ec7 nh\u01b0 v\u1eady, trong khi v\u1ecb \u1ea5y s\u1eed d\u1ee5ng b\u1ed1n lo\u1ea1i th\u1ee9c \u0103n \u0111\u1ec3 duy tr\u00ec m\u1ea1ng s\u1ed1ng, s\u1ebd kh\u00f4ng c\u00f3 b\u1ea5t k\u1ef3 tr\u1edf ng\u1ea1i n\u00e0o\u2019.[10] B\u1ed1n lo\u1ea1i th\u1ee9c \u0103n \u0111\u00f3 l\u00e0:<\/p>\n\n\n\n C\u1ea5u t\u1ea1o con ng\u01b0\u1eddi l\u00e0 v\u00f4 ng\u00e3 (anatt\u0101), s\u1ef1 t\u1ea1o th\u00e0nh \u0111\u00f3 l\u1ea1i lu\u00f4n bi\u1ebfn \u0111\u1ed5i (v\u00f4 th\u01b0\u1eddng\/ anicca), b\u1ea5t k\u1ef3 c\u00e1i g\u00ec kh\u00f4ng th\u01b0\u1eddng c\u00e1i \u1ea5y lu\u00f4n ch\u1ecbu kh\u1ed5 \u0111au \u2018Ya\u1e43 anicca\u1e43 ta\u1e43 dukkha\u1e43\u2019.[11] T\u1eeb \u0111\u00f3 nh\u1eadn \u0111\u1ecbnh, m\u1ed9t ch\u00fang sanh n\u1ebfu t\u1ef1 th\u00e2n c\u00f3 ch\u1ee9a \u0111\u1ef1ng b\u1ea3n ch\u1ea5t sanh kh\u1edfi, t\u1ef1 th\u00e2n \u0111\u00f3 c\u0169ng ch\u1ee9a \u0111\u1ef1ng b\u1ea3n ch\u1ea5t hu\u1ef7 di\u1ec7t. Ch\u1ee9ng c\u1ee9 n\u00e0y \u0111\u01b0\u1ee3c t\u00ecm th\u1ea5y trong \u0111o\u1ea1n v\u0103n n\u1ed5i ti\u1ebfng c\u1ee7a kinh t\u1ea1ng P\u0101li v\u1edbi c\u00f4ng th\u1ee9c nh\u01b0 sau:<\/p>\n\n\n\n \u2018Ya\u1e41 ki\u00f1ci samudayadhamma\u1e41,<\/p>\n\n\n\n C\u00e1i g\u00ec s\u1eb5n c\u00f3 b\u1ea3n ch\u1ea5t c\u1ee7a sanh<\/p>\n\n\n\n sabba\u1e43 ta\u1e43 nirodhadhamma\u1e43-ti.<\/p>\n\n\n\n c\u00e1i \u0111\u00f3 s\u1eb5n c\u00f3 b\u1ea3n ch\u1ea5t c\u1ee7a di\u1ec7t\u2019.[12]<\/p>\n\n\n\n C\u0169ng th\u1ebf, ch\u1ea5p v\u00e0o, d\u00ednh m\u1eafc, n\u1eafm gi\u1eef t\u1ea5m th\u00e2n n\u0103m u\u1ea9n n\u00e0y, kh\u00e1c n\u00e0o c\u1ed1 gi\u1eef thanh g\u01b0\u01a1m s\u1eafc b\u00e9n khi r\u00fat kh\u1ecfi v\u1ecf \u2018Kinh V\u00ed D\u1ee5 Con R\u1eafn\u2019 (S. IV., 174). Kh\u01b0 kh\u01b0 gi\u1eef g\u00e1nh n\u1eb7ng \u2018Kinh G\u00e1nh N\u1eb7ng\u2019 (S. III., 25). Lo\u00e0i qu\u1ef7 \u0111\u00f3i trong kinh \u2018\u0110\u1ecda x\u1ee9\u2019 (S. III., 87f). C\u1ed1 gi\u1eef v\u1eadt g\u00ec \u0111\u00f3 kh\u00f4ng th\u01b0\u1eddng h\u1eb1ng, kh\u00f4ng th\u1ef1c th\u1ec3 \u0111\u1ec3 r\u1ed3i kh\u1ed5 \u0111au, khi ch\u00fang h\u00ecnh th\u00e0nh v\u00e0 ho\u1ea1i di\u1ec7t theo kinh \u2018Yamaka\u2019 (S. III., 112f). Di\u1ec5n \u0111\u1ea1t chi ti\u1ebft h\u01a1n, s\u1eafc \u0111\u01b0\u1ee3c v\u00ed nh\u01b0 kh\u00fac g\u1ed7 b\u1ec1nh b\u1ed3ng tr\u00ean s\u00f4ng, kh\u00f4ng c\u00f3 ch\u00e2n \u0111\u1ee9ng. Th\u1ecd nh\u01b0 b\u1ecdt n\u01b0\u1edbc d\u1ec5 tan bi\u1ebfn. T\u01b0\u1edfng nh\u01b0 \u1ea3o \u1ea3nh d\u1ec5 m\u1eafc l\u1eeba. H\u00e0nh nh\u01b0 th\u00e2n chu\u1ed1i kh\u00f4ng c\u1ed1t l\u00f5i. Th\u1ee9c nh\u01b0 tr\u00f2 \u1ea3o thu\u1eadt v\u1edbi nhi\u1ec1u th\u1ee7 \u0111o\u1ea1n (S. III., 140-2).<\/p>\n\n\n\n Bi\u1ebft v\u00e0 th\u1ea5y m\u1ed1i quan h\u1ec7 c\u1ee7a m\u1ed7i u\u1ea9n v\u1edbi th\u00e2n n\u00e0y r\u1ed3i, s\u1ef1 n\u00edu k\u00e9o th\u00e2n n\u0103m u\u1ea9n c\u1ea7n ph\u1ea3i lo\u1ea1i b\u1ecf v\u1edbi ch\u00e1nh tr\u00ed nh\u01b0 sau:<\/p>\n\n\n\n \u2018C\u00e1i n\u00e0y kh\u00f4ng ph\u1ea3i c\u1ee7a t\u00f4i (n\u2019eta\u1e43 mama),<\/p>\n\n\n\n C\u00e1i n\u00e0y kh\u00f4ng ph\u1ea3i l\u00e0 t\u00f4i (n\u2019eso\u2019ha\u1e43 asmi),<\/p>\n\n\n\n C\u00e1i n\u00e0y kh\u00f4ng ph\u1ea3i l\u00e0 t\u1ef1 ng\u00e3 c\u1ee7a t\u00f4i (na me so att\u0101)\u2019.[13]<\/p>\n\n\n\n Khi con ng\u01b0\u1eddi bi\u1ebft v\u00e0 th\u1ea5y nh\u01b0 v\u1eady, khuynh h\u01b0\u1edbng ng\u00e3 m\u1ea1n \u2018t\u00f4i l\u00e0m hay do t\u00f4i l\u00e0m\u2019 kh\u00f4ng \u00e1m \u1ea3nh. Nh\u1edd ly tham, t\u00e2m v\u1ecb \u1ea5y \u0111\u01b0\u1ee3c gi\u1ea3i tho\u00e1t. Khi \u0111\u01b0\u1ee3c gi\u1ea3i tho\u00e1t v\u1ecb \u1ea5y bi\u1ebft \u2018t\u00f4i \u0111\u00e3 gi\u1ea3i tho\u00e1t\u2019. V\u1ecb \u1ea5y tu\u1ec7 tri r\u1eb1ng \u2018sanh \u0111\u00e3 t\u1eadn, ph\u1ea1m h\u1ea1nh \u0111\u00e3 th\u00e0nh, nh\u1eefng g\u00ec c\u1ea7n l\u00e0m \u0111\u00e3 l\u00e0m, sau \u0111\u1eddi n\u00e0y kh\u00f4ng c\u00f2n t\u00e1i sanh n\u1eefa\u2019.[14]<\/p>\n\n\n\n Ch\u00fang ta c\u1ea7n l\u01b0u \u00fd v\u1ea5n \u0111\u1ec1 \u1edf \u0111\u00e2y r\u1eb1ng, \u0111\u1ee9c Ph\u1eadt kh\u00f4ng d\u1ea1y n\u0103m u\u1ea9n l\u00e0 kh\u1ed5 \u0111au hay bi\u1ebfn ho\u1ea1i, v\u00f4 th\u01b0\u1eddng. Ng\u00e0i ch\u1ec9 \u0111\u01a1n gi\u1ea3n khi\u1ebfn ch\u00fang ta t\u1ef1 \u0111\u1eb7t c\u00e2u h\u1ecfi cho ch\u00ednh m\u00ecnh: \u2018C\u00f3 th\u1eadt x\u1ee9ng \u0111\u00e1ng \u0111\u1ec3 tham ch\u1ea5p n\u0103m u\u1ea9n l\u00e0 t\u00f4i, c\u1ee7a t\u00f4i, t\u1ef1 ng\u00e3 c\u1ee7a t\u00f4i hay kh\u00f4ng\u2019?[15] N\u1ebfu c\u00f2n c\u1ed1 ch\u1ea5p v\u00e0o th\u00e2n n\u00e0y, c\u1ea7n t\u1eeb b\u1ecf li\u1ec1n \u00fd ngh\u0129 \u0111\u00f3. S\u1ef1 th\u1eadt m\u00e0 n\u00f3i, kh\u1ed5 \u0111au ch\u00ednh l\u00e0 l\u1ea9n qu\u1ea9n, lu\u00e2n h\u1ed3i, v\u01b0\u1edbng b\u1eadn, kh\u00f4ng l\u1ed1i tho\u00e1t (sa\u1e43s\u0101ra). Di\u1ec7t kh\u1ed5 l\u00e0 thanh t\u1ecbnh, an vui, b\u00ecnh th\u1ea3n, nh\u1eb9 nh\u00e0ng, gi\u1ea3i tho\u00e1t, Ni\u1ebft b\u00e0n. C\u1ea3 hai ph\u01b0\u01a1ng di\u1ec7n n\u00e0y c\u00f9ng m\u1ed9t ch\u1ea5t l\u01b0\u1ee3ng, b\u1ea3n ch\u1ea5t:<\/p>\n\n\n\n \u2018Khi c\u00e1i n\u00e0y c\u00f3, c\u00e1i kia c\u00f3. Khi c\u00e1i n\u00e0y sanh, c\u00e1i kia sanh.<\/p>\n\n\n\n (Imasmi\u1e43 sati, ida\u1e43 hoti. Imassupp\u0101d\u0101, ida\u1e43 uppajjati).[16]<\/p>\n\n\n\n T\u01b0\u01a1ng t\u1ef1, ch\u00fang ta c\u1ea7n ph\u1ea3i thanh l\u1ecdc tam nghi\u1ec7p th\u00e2n, kh\u1ea9u, \u00fd b\u1eb1ng c\u00e1ch lu\u00f4n t\u1ef1 m\u00ecnh ph\u1ea3n t\u1ec9nh nhi\u1ec1u l\u1ea7n. Trong khi qu\u00e1n chi\u1ebfu \u0111\u1ed1i t\u01b0\u1ee3ng v\u1edbi nh\u1eefng ph\u1ea9m ch\u1ea5t v\u00e0 \u0111\u1eb7c t\u00e1nh c\u1ee7a n\u00f3, s\u1ebd gi\u00fap ch\u00fang ta ph\u00e1t sinh tu\u1ec7 gi\u00e1c:<\/p>\n\n\n\n \u2018Khi c\u00e1i n\u00e0y kh\u00f4ng c\u00f3, c\u00e1i kia kh\u00f4ng c\u00f3.<\/p>\n\n\n\n Khi c\u00e1i n\u00e0y \u0111o\u1ea1n di\u1ec7t, c\u00e1i kia \u0111o\u1ea1n di\u1ec7t\u2019<\/p>\n\n\n\n (Imasmi\u1e43 asati, ida\u1e43 na hoti. Imassa nirodh\u0101, ida\u1e43 nirujjhati).[17]<\/p>\n\n\n\n \u0110\u1ec7 t\u1eed ch\u00ednh t\u00f4ng c\u1ee7a \u0111\u1ee9c Ph\u1eadt, tu t\u1eadp theo con \u0111\u01b0\u1eddng Trung \u0110\u1ea1o nh\u1eb1m \u0111o\u1ea1n tr\u1eeb tham v\u00e0 s\u00e2n, l\u00e0m kh\u1edfi l\u00ean \u2018nh\u00e3n , tr\u00ed , tu\u1ec7 , minh , quang\u2019 (cakkhu\u1e41 udap\u0101di, \u00f1\u0101\u1e47a\u1e41 udap\u0101di, pa\u00f1\u00f1\u0101 udap\u0101di, vijj\u0101 udap\u0101di, \u0101loko udap\u0101di).<\/p>\n\n\n\n T\u1eeb nh\u1eefng tr\u00ecnh b\u00e0y tr\u00ean, th\u1eadt d\u1ec5 nh\u1eadn ra r\u1eb1ng \u2018kh\u00f4ng c\u00f3 s\u1ee3 h\u00e3i, kh\u00f4ng c\u00f3 nguy hi\u1ec3m, kh\u00f4ng c\u00f3 th\u1ea3m ho\u1ea1 \u0111\u1ebfn v\u1edbi ng\u01b0\u1eddi tr\u00ed\u2019[18] v\u00ec ng\u01b0\u1eddi tr\u00ed l\u00e0 nh\u1eefng ng\u01b0\u1eddi t\u00edn th\u00e0nh, \u0111\u1eb7t tr\u1ecdn l\u00f2ng tin n\u01a1i Tam B\u1ea3o, nh\u1eefng ng\u01b0\u1eddi kh\u00f4ng b\u1ecb chi ph\u1ed1i b\u1edfi sanh gi\u00e0 b\u1ec7nh ch\u1ebft, s\u1ea7u bi kh\u1ed5 \u01b0u n\u00e3o. Ng\u01b0\u1eddi tr\u00ed l\u00e0 ng\u01b0\u1eddi s\u1ed1ng vi\u1ec5n ly v\u00e0 tu\u1ef3 h\u1ecdc vi\u1ec5n ly. H\u1ecd s\u1eb5n s\u00e0ng t\u1eeb b\u1ecf nh\u1eefng g\u00ec b\u1eadc \u0110\u1ea1o s\u01b0 d\u1ea1y n\u00ean t\u1eeb b\u1ecf. H\u1ecd s\u1ed1ng th\u1eadt gi\u1ea3n d\u1ecb, ch\u00e2n th\u1eadt, kh\u00f4ng sa ng\u00e3, tru\u1ef5 l\u1ea1c, h\u1ecd lu\u00f4n \u0111i \u0111\u1ea7u trong h\u1ea1nh vi\u1ec5n ly. <\/p>\n\n\n\n Ng\u01b0\u1eddi tr\u00ed bi\u1ebft gieo tr\u1ed3ng c\u0103n l\u00e0nh nhi\u1ec1u \u0111\u1eddi, nh\u1edd v\u1eady h\u1ecd \u0111o\u1ea1n tr\u1eeb c\u00e1c phi\u1ec1n n\u00e3o, ch\u01b0\u1edbng ng\u1ea1i l\u00e0m ng\u0103n tr\u1edf t\u00e2m an l\u1ea1c. \u0110\u00f3 l\u00e0 l\u00fd do v\u00ec sao \u0111\u1ee9c Ph\u1eadt t\u1eebng d\u1ea1y \u2018\u0111o\u1ea1n tr\u1eeb c\u00e1c l\u1eadu ho\u1eb7c ch\u1ec9 d\u00e0nh cho ng\u01b0\u1eddi bi\u1ebft v\u00e0 th\u1ea5y, kh\u00f4ng th\u1ec3 d\u00e0nh cho ng\u01b0\u1eddi kh\u00f4ng bi\u1ebft, kh\u00f4ng th\u1ea5y\u2019.[19]<\/p>\n\n\n\n C\u00f3 b\u1ea3y ph\u01b0\u01a1ng ph\u00e1p \u0111o\u1ea1n tr\u1eeb t\u1ea5t c\u1ea3 c\u00e1c lo\u1ea1i l\u1eadu ho\u1eb7c[20] d\u00e0nh cho ng\u01b0\u1eddi bi\u1ebft v\u00e0 th\u1ea5y, nh\u1eefng ng\u01b0\u1eddi thi\u1ec7n x\u1ea3o trong Ph\u00e1p v\u00e0 Lu\u1eadt c\u1ee7a \u0111\u1ee9c Th\u1ebf T\u00f4n. H\u1ecd l\u00e0 nh\u1eefng ng\u01b0\u1eddi t\u1ec9nh th\u1ee9c, bi\u1ebft t\u00e1c \u00fd nh\u1eefng g\u00ec c\u1ea7n t\u00e1c \u00fd, kh\u00f4ng t\u00e1c \u00fd nh\u1eefng g\u00ec kh\u00f4ng \u0111\u00e1ng t\u00e1c \u00fd. Nh\u1edd v\u1eady, c\u00e1c l\u1eadu ho\u1eb7c, c\u1ea5u u\u1ebf, nhi\u1ec7t n\u00e3o trong t\u00e2m \u0111\u01b0\u1ee3c tr\u1eeb kh\u1eed. C\u1ea5u u\u1ebf, l\u1eadu ho\u1eb7c, phi\u1ec1n n\u00e3o, tham s\u00e2n si, ki\u1ebft s\u1eed, tri\u1ec1n c\u00e1i \u0111\u01b0\u1ee3c d\u1ee9t h\u1eb3n nh\u1edd:<\/p>\n\n\n\n Ph\u00e1p c\u1ee7a \u0111\u1ee9c Ph\u1eadt \u0111\u1ec3 l\u1ea1i cho h\u00e0ng \u0111\u1ec7 t\u1eed kh\u00f4ng ch\u1ec9 c\u00f3 nghe, h\u1ecdc m\u00e0 c\u1ea7n t\u01b0 duy v\u00e0 h\u00e0nh tr\u00ec. Nh\u1edd Ph\u00e1p, ch\u00fang ta nh\u1eadn ra g\u00ec l\u00e0 ch\u00e2n thi\u1ec7n m\u1ef9. Ph\u00e1p gi\u00fap c\u00f4ng h\u1ea1nh s\u00e1ng ng\u1eddi, t\u00e2m linh th\u00e1nh tho\u00e1t. Ph\u00e1p gi\u00fap vun tr\u1ed3ng, t\u00edch tr\u1eef c\u0103n l\u00e0nh nhi\u1ec1u \u0111\u1eddi, gi\u1ea3m d\u1ea7n, tri\u1ec7t ti\u00eau c\u00e1c \u0111i\u1ec1u t\u1ed9i l\u1ed7i, t\u00e2m s\u00e1ng nh\u1edd con \u0111\u01b0\u1eddng b\u00e1t ch\u00e1nh d\u1eabn l\u1ed1i, ti\u1ebfn th\u1eb3ng v\u00e0o c\u00e1c ng\u00f5 th\u1ea5y, suy t\u01b0, n\u00f3i n\u0103ng, t\u1ea1o nghi\u1ec7p, h\u00e0nh ngh\u1ec1, tinh c\u1ea7n, ngh\u0129 nh\u1edb, chuy\u00ean nh\u1ea5t, hi\u1ec3u bi\u1ebft v\u00e0 hi\u1ec3u bi\u1ebft ho\u00e0n to\u00e0n. <\/p>\n\n\n\n Trong c\u00e1i hi\u1ec3u bi\u1ebft ho\u00e0n to\u00e0n, m\u1ecdi kh\u1ed5 \u0111au ch\u1ea5m d\u1ee9t, t\u00e2m tr\u1ea1ng tham lam, n\u00f3ng gi\u1eadn, m\u1edd m\u1ecbt kh\u00f4ng ch\u1ed7 b\u00e1m v\u00edu, c\u1ea3nh gi\u1edbi thu\u1ea7n t\u1ecbnh, m\u00e1t m\u1ebb, thanh l\u01b0\u01a1ng, b\u00ecnh an hi\u1ec3n l\u1ed9. Con ng\u01b0\u1eddi gi\u1edd \u0111\u00e2y, tuy x\u00e1c l\u00e0 ph\u00e0m nh\u01b0ng t\u00e2m l\u00e0 th\u00e1nh. \u0110\u00f3 l\u00e0 \u00fd ngh\u0129a Thanh T\u1ecbnh \u2013 Con \u0111\u01b0\u1eddng \u0111\u1ed9c nh\u1ea5t. <\/p>\n\n\n\n \u0110\u1eddi s\u1ed1ng l\u00e0m rung \u0111\u1ed9ng l\u00f2ng ng\u01b0\u1eddi nh\u1edd bi\u1ebft l\u1eafng l\u00f2ng, quan t\u00e2m v\u00e0 t\u1ecf th\u00e1i \u0111\u1ed9 quan t\u00e2m. C\u00f3 n\u0103m c\u00e1ch l\u00e0m ng\u01b0\u1eddi d\u1ec5 g\u1ea7n g\u0169i nhau: (i) \u0111\u1ee9c tin \/saddh\u0101 d\u1ef1a tr\u00ean hi\u1ec3u bi\u1ebft v\u00e0 tr\u1ea3i nghi\u1ec7m (ii) h\u1ea1nh l\u00e0nh \/ s\u012bla (iii) c\u1ea7u ti\u1ebfn, h\u1ecdc h\u1ecfi \/suta (iv) m\u1edf r\u1ed9ng l\u00f2ng \/ c\u0101ga (v) \u1ee9ng x\u1eed nh\u01b0 ng\u01b0\u1eddi c\u00f3 tr\u00ed \/ pa\u00f1\u00f1\u0101.[21]<\/p>\n\n\n\n M\u1ed9t c\u00e1ch v\u1eafn t\u1eaft, \u2018n\u00e0y c\u00e1c T\u1ef3 kheo, duy ch\u1ec9 c\u00f3 m\u1ed9t con \u0111\u01b0\u1eddng, \u0111\u01b0a l\u1ea1i thanh t\u1ecbnh cho c\u00e1c ch\u00fang sanh, v\u01b0\u1ee3t qua s\u1ea7u bi, di\u1ec7t tr\u1eeb kh\u1ed5 \u01b0u, th\u00e0nh t\u1ef1u ch\u00e1nh tr\u00ed, ch\u1ee9ng ng\u1ed9 Ni\u1ebft B\u00e0n\u2019[22] (Ek\u0101yano aya\u1e43, bhikkhave, maggo satt\u0101na\u1e43 visuddhiy\u0101, sokaparidev\u0101na\u1e43 samatikkam\u0101ya, dukkhadomanass\u0101na\u1e43 attha\u1e45gam\u0101ya, \u00f1\u0101yassa adhigam\u0101ya, nibb\u0101nassa sacchikiriy\u0101ya). Ch\u00fang ta h\u00e3y k\u00ednh c\u1ea9n, th\u1ecd tr\u00ec, th\u1eeba t\u1ef1 Ph\u00e1p b\u1ea3o.<\/p>\n\n\n\n [1]Mah\u0101vagga<\/p>\n\n\n\n [2]Dhammacakka-ppavattana-sutta\u1e43<\/p>\n\n\n\n [3] M. I, Vatth\u016bpama sutta<\/p>\n\n\n\n [4]Dhammacakka-ppavattana-sutta\u1e43<\/p>\n\n\n\n [5] M. I, Vatth\u016bpama sutta<\/p>\n\n\n\n [6] M. I, 140<\/p>\n\n\n\n [7] M. I, 26<\/p>\n\n\n\n [8] Ibid<\/p>\n\n\n\n [9] D. III., 248<\/p>\n\n\n\n [10] M. I, Vatth\u016bpama sutta<\/p>\n\n\n\n [11]M. I, No 13<\/p>\n\n\n\n [12]Dhammacakka-ppavattana-sutta\u1e43<\/p>\n\n\n\n [13]M. III, No 109<\/p>\n\n\n\n [14] Ibid., No 112<\/p>\n\n\n\n [15] M. I, 22<\/p>\n\n\n\n [16]S.II, p.27 – 8<\/p>\n\n\n\n [17] Ibid<\/p>\n\n\n\n [18] A. III, 1<\/p>\n\n\n\n [19] M. I, 2<\/p>\n\n\n\n [20] Ibid<\/p>\n\n\n\n [21] A. III., p. 66<\/p>\n\n\n\n [22] M. I, 10<\/p>\n\n\n\n Tranquillity \u2013 incomparable way<\/strong><\/p>\n\n\n\n Th\u00edch n\u1eef T\u1ecbnh V\u00e2n<\/em><\/strong><\/p>\n\n\n\n \u2018Dukkha and The Cessation of Dukkha\u2019 are the heart of the Buddha\u2019s teaching which are expounded in the Dhammacakka-ppavattana-sutta\u1e43 (Setting in Motion the Wheel of Truth).[1]<\/p>\n\n\n\n \u2018Ida\u1e41 dukkha\u1e41 ariyasacca\u1e41\u2019 pari\u00f1\u00f1eyyan-ti<\/p>\n\n\n\n \u2018this is the noble truth of suffering\u2019 refers (i.e. suffering itself) ought to be fully known.[2]<\/p>\n\n\n\n This statement is known through the simile of the cloth[3] as follow: suppose a cloth were defiled and stained, and a dyer dipped it in some dye or other, it would look poorly dyed and impure in colour. Because of the impurity of the cloth.<\/p>\n\n\n\n So too, when the mind is defiled, an unhappy destination may be expected. There are 16 imperfections of the mind. They are:<\/p>\n\n\n\n 1. Covetousness and Unrighteous greed (abhijjh\u0101-visamalobha),<\/em><\/p>\n\n\n\n 2. Ill will (vy\u0101p\u0101da),<\/em><\/p>\n\n\n\n 3. Anger (kodha),<\/em><\/p>\n\n\n\n 4. Revenge\/ hostility (upan\u0101ha),<\/em><\/p>\n\n\n\n 5. Contempt (makkha),<\/em><\/p>\n\n\n\n 6. a domineering attitude (pal\u0101sa),<\/em><\/p>\n\n\n\n 7. Envy (iss\u0101),<\/em><\/p>\n\n\n\n 8. Avarice \/ stinginess (macchariya),<\/em><\/p>\n\n\n\n 9. Deceit (m\u0101y\u0101),<\/em><\/p>\n\n\n\n 10. Fraud (s\u0101theyya),<\/em><\/p>\n\n\n\n 11. Obstinacy (thambha),<\/em><\/p>\n\n\n\n 12. Presumption (s\u0101rambha),<\/em><\/p>\n\n\n\n 13. Conceit (m\u0101na),<\/em><\/p>\n\n\n\n 14. Arrogance (atim\u0101na),<\/em><\/p>\n\n\n\n 15. vanity (mada),<\/em><\/p>\n\n\n\n 16. negligence (pam\u0101da).<\/em><\/p>\n\n\n\n \u2018Ida\u1e41 dukkhanirodha\u1e41 ariyasacca\u1e41\u2019 sacchik\u0101tabban-ti<\/p>\n\n\n\n \u2018this is the noble truth of the cessation of suffering\u2019 refers (i.e. Nibb\u0101na) ought to be experienced.[4]<\/p>\n\n\n\n The one who has given up, expelled, released, abandoned, and relinquished [the sixteen imperfections of the mind (cittassa upakkilesa)<\/em>] in part, he gains inspiration in the meaning, gains inspiration in the Dhamma, gains gladness connected with the Dhamma. When he is glad, rapture is born in him; in one who is rapturous, the body becomes tranquil; one whose body is tranquil feels pleasure; in one who feels pleasure, the mind becomes concentrated.[5] Similarly when the mind is undefiled, a happy destination may be expected.<\/p>\n\n\n\n These truths are powers to urge the Buddha in search of the solution such as imperfection, impermanent, emptiness, suffering. It is also the main cause to make Him enter the world: \u2018Both formerly and now, monks, I declare only suffering and the cessation of suffering\u2019.[6]<\/p>\n\n\n\n Indeed, lack of reference to involve in the Awakening of the Four Noble Truths, there are people living the household life, enjoying the five pleasures of the senses (i.e. r\u016bpa\/ visible , sadda\/ audible, gandha\/ odour, rasa\/ taste, pho\u1e6d\u1e6dhabba\/ tangible), they are referring to and attending to evil, unskillful thoughts which are imbued with desire, aversion and delusion: \u2018He is a person, a subject to birth, aging… illness… death… sorrow… defilement, he seeks (happiness in) what is likewise subject to illness… death… sorrow… defilement\u2019.[7] It is ignoble search.<\/p>\n\n\n\n While the second ones are involved in the searching for the unborn, aging-less, illness-less, deathless, sorrow-less, undefiled are called noble search.[8]<\/p>\n\n\n\n The Buddha teaches the Buddhist in the meantime should develop the Four Sublime States (Brahma-vih\u0101ra) towards all sentient beings with the realization that, during the immeasurable long passage through the sa\u1e43s\u0101ra, there is being who has ever been one\u2019s mother, father, sister, brother, son, daughter, relative or friend…<\/p>\n\n\n\n These four attitudes are said to be Brahma (sublime) because they are the right or ideal way of conduct towards living beings (sattesu samm\u0101 pa\u1e6dipatti). They are called vih\u0101ra (abodes) because these abidings are the best in being the right attitude towards beings.<\/p>\n\n\n\n Here \u2018Mett\u0101 (loving-kindness, love, goodwill) is the escape from ill-will, it is also the wish for the welfare and happiness of others.<\/p>\n\n\n\n Karu\u1e47\u0101 (compassion) the empathy with them in their suffering, it is the escape from cruelty.<\/p>\n\n\n\n Mudit\u0101 (sympathetic joy), rejoicing in their virtues and success, it is the escape from aversion (boredom) .<\/p>\n\n\n\n Upekkh\u0101 (equanimity\/ balance of mind), the attitude of detached impartiality towards beings (not apathy\/ indifference), it is the escape from greed.\u2019[9]<\/p>\n\n\n\n Among the Four Sublime States (Brahma-vih\u0101ra), equanimity is the crown and culmination, because the thoughts of \u2018mine, self, I-making\u2019 are forsaken. Thus, the teaching of anatt\u0101 (emptiness) will be our guide on the path to deliverance and to perfect equanimity of understanding. The unshakeable nature of anatt\u0101 is the manifestation of the highest strength.<\/p>\n\n\n\n \u2018Bhikkhus, if a bhikkhu of such virtue, such concentration and such wisdom uses four kinds of nutriment (\u0101h\u0101ra), even that will be no obstacle for him\u2019.[10] These four kinds of nutriment are:<\/p>\n\n\n\n Constituted a human being is non-self (anatt\u0101), that constitution is always changed (anicca), whatever is anicca is dukkha \u2018Ya\u1e43 anicca\u1e43 ta\u1e43 dukkha\u1e43\u2019.[11] Again, a being if it has within itself the nature of arising it has also within itself the nature of cessation. This is meant and often found in original texts of P\u0101li in the well-known formula:<\/p>\n\n\n\n \u2018Ya\u1e41 ki\u00f1ci samudayadhamma\u1e41,<\/p>\n\n\n\n Whatever has the nature of arising,<\/p>\n\n\n\n sabba\u1e43 ta\u1e43 nirodhadhamma\u1e43-ti.<\/p>\n\n\n\n all that has the nature of ceasing\u2019[12]<\/p>\n\n\n\n The five aggregates should be known as objects of clinging should be seen as an enemy with drawn sword (S. IV., 174) in the snake simile, as a burden (S. III., 25) according to the Burden sutta, as a devourer (S. III., 87f) according to the To-be-devoured Discourse, and as impermanent, painful, non-self, formed, and murderous, according to the Yamaka Sutta (S. III., 112f). In detail, matter<\/strong> should be regarded as a lump of forth because it will not stand squeezing, feeling<\/strong> as a bubble on water because it can only be enjoyed for an instant, perception<\/strong> as a mirage because it causes illusion, formations<\/strong> as a plantain trunk because it has no core, and consciousness<\/strong> as a conjuring trick because it deceives (S. III., 140-2)<\/p>\n\n\n\n Knowing and seeing each of them in regard to this body, the attachment to the five aggregates should be abandoned with proper wisdom,<\/p>\n\n\n\n \u2018This is not mine (n\u2019eta\u1e43 mama),<\/p>\n\n\n\n This I am not (n\u2019eso\u2019ha\u1e43 asmi), and<\/p>\n\n\n\n This is not my self (na me so att\u0101)\u2019.[13]<\/p>\n\n\n\n When one knows and sees thus there is no underlying tendency to conceit \u2018I-making or mine-making\u2019. Through dispassion, his mind is liberated. When it is liberated there comes to the knowledge \u2018It is liberated\u2019. He understands \u2018Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being\u2019.[14]<\/p>\n\n\n\n Herein we notice that the Buddha does not say that the five aggregates are unhappy, impermanent, he just simply asks: \u2018is it proper to assume that the five aggregates are \u2018me, my self, what I am\u2019?[15], if for sure, to put a stop to it. In fact, dukkha or suffering is sa\u1e43s\u0101ra, the cessation of suffering is tranquillity, Nibbb\u0101na. Both are only aspects of the same reality:<\/p>\n\n\n\n \u2018When this is, that is. This having arisen, that arises.[16]<\/p>\n\n\n\n (Imasmi\u1e43 sati, ida\u1e43 hoti. Imassupp\u0101d\u0101, ida\u1e43 uppajjati).<\/p>\n\n\n\n In the same way, we need to purify bodily acts, verbal acts, and mental acts with repeated reflection to train ourselves. While the observation of the object in terms of its qualities and characteristics brings into being the insight knowledges:<\/p>\n\n\n\n \u2018When this is not, that is not. This having ceased, that also ceases\u2019 (Imasmi\u1e43 asati, ida\u1e43 na hoti. Imassa nirodh\u0101, ida\u1e43 nirujjhati).[17]<\/p>\n\n\n\n The ariya, a noble one, true man who has been developed a Middle Way for the abandoning of greed and hate, giving \u2018vision arose, knowledge arose, wisdom arose, understanding arose, light arose\u2019 in him (cakkhu\u1e41 udap\u0101di, \u00f1\u0101\u1e47a\u1e41 udap\u0101di, pa\u00f1\u00f1\u0101 udap\u0101di, vijj\u0101 udap\u0101di, \u0101loko udap\u0101di).<\/p>\n\n\n\n Therefore, it is easy to recognize that \u2018there is no fear, no danger, no disaster for the wise\u2019[18] because the wise are the ones who are in deep belief and freed from birth, aging, death, sorrow, lamentation, pain, distress, despair. They are disciples of the Teacher who lives secluded train in seclusion; they abandon what the Teacher tells them to abandon; they are not luxurious and careless, they are keen to avoid backsliding, and are leaders in seclusion.<\/p>\n\n\n\n They know how to cultivate their unmovable faith and transform it into wisdom to destroy all fetters. It is the reason why the Buddha has ever said that \u2018the destruction of the taints is for one who knows and sees, not for one who does not know and see\u2019.[19]<\/p>\n\n\n\n There are seven ways[20] of restrain of all the taints are for a well-taught noble disciple, who has regard for noble ones and is skilled and disciplined in their Dhamma, who has regard for true men and is skilled and disciplined in their Dhamma, understands what things are fit for attention and what things are unfit for attention, reflecting wisely. These taints should be abandoned as follow:<\/p>\n\n\n\n The Buddha\u2019s attitude towards life is not merely intellectual but practical. It is a realization of what is good and beneficial. It makes an ethical perfection-cum-mental emancipation. This implies a cultivation of good emotions and an abandonment of the bad. Good emotions should always be blended with right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge (samm\u0101-<\/strong><\/em>\u1e43<\/em><\/strong>\u0101<\/em><\/strong>\u1e47<\/em><\/strong>a<\/em><\/strong>)<\/em> or the knowledge pertaining to the fruit of arahantship and right deliverance (samm\u0101 vimutti)<\/em><\/strong>, the arahant\u2019s liberation from all defilements.<\/p>\n\n\n\n In the final emancipation, all suffering ceases, and Nibb\u0101na is where lobha, dosa and moha are not. The ideal situation should be realised not after death, but now in this very life. The Nibb\u0101na here and now was stressed. When the knowledge of his emancipation (vimuttasmi\u1e43 vimuttmiti \u00f1\u0101\u1e47a\u1e43) arises, a monk knows, \u2018Rebirth has been destroyed. The higher life has been fulfilled. What had to be done has been accomplished. After this present life there will be no beyond\u2019.[21]<\/p>\n\n\n\n The way of life vibrates with caring and taking care. It guards tradition. Heart, mind and body are given to the creation of happiness for others, here and now. There are five ways of happiness, that is, (i) in confidence based on knowledge and personal experience (saddh\u0101) (ii) in morality (s\u012bla) (iii) in learning (suta) (iv) in the practice of giving up things or generosity (c\u0101ga) and (v) in wisdom (pa\u00f1\u00f1\u0101).[22] As the Way was taught by Lord Buddha in different ways, according to the capacity of individuals, so the practice should differ according to the abilities and requirements of one\u2019s character. That is all a man needs, for goodness is above all.<\/p>\n\n\n\n In brief, \u2018This is the one and only way, monks, for the purification of beings, for the overcoming of sorrow and lamentation, for the destruction of suffering and grief, for walking on the path of truth, for the attainment of Nibb\u0101na\u2019.[23] (Ek\u0101yano aya\u1e43, bhikkhave, maggo satt\u0101na\u1e43 visuddhiy\u0101, sokaparidev\u0101na\u1e43 samatikkam\u0101ya, dukkhadomanass\u0101na\u1e43 attha\u1e45gam\u0101ya, \u00f1\u0101yassa adhigam\u0101ya, nibb\u0101nassa sacchikiriy\u0101ya).<\/p>\n\n\n\n Everyone should has to work diligently and constantly to maintain continuous awareness of mind and body. The practice of Vipassana, leading not to the jh\u0101nas<\/em> but to purification of mind, sati\/ <\/em>awareness can only be understood to mean awareness of the present moment rather than a memory of the past (or a dream of the future).<\/p>\n\n\n\n [1] Mah\u0101vagga<\/p>\n\n\n\n [2] Dhammacakka-ppavattana-sutta\u1e43<\/p>\n\n\n\n [3] M. I, Vatth\u016bpama sutta<\/p>\n\n\n\n [4] Dhammacakka-ppavattana-sutta\u1e43<\/p>\n\n\n\n [5] M. I, Vatth\u016bpama sutta<\/p>\n\n\n\n [6] M. I, 140<\/p>\n\n\n\n [7] M. I, 26<\/p>\n\n\n\n [8] Ibid<\/p>\n\n\n\n [9] D. III., 248<\/p>\n\n\n\n [10] M. I, Vatth\u016bpama sutta<\/p>\n\n\n\n [11] M. I, No 13<\/p>\n\n\n\n [12] Dhammacakka-ppavattana-sutta\u1e43<\/p>\n\n\n\n [13] M. III, No 109<\/p>\n\n\n\n [14] Ibid., No 112<\/p>\n\n\n\n [15] M. I, 22<\/p>\n\n\n\n [16] S.II, p.27 – 8<\/p>\n\n\n\n [17] Ibid<\/p>\n\n\n\n [18] A. III, 1<\/p>\n\n\n\n [19] M. I, 2<\/p>\n\n\n\n [20] Ibid<\/p>\n\n\n\n [21]D.I., Sama\u00f1\u00f1a-phala sutta<\/p>\n\n\n\n [22] A. III., p. 66<\/p>\n\n\n\n [23] M. I, 10<\/p>\n","protected":false},"excerpt":{"rendered":" 22\/05\/2014 01:18:00 Th\u00edch N\u1eef T\u1ecbnh V\u00e2n\u0110\u00e3 \u0111\u1ecdc: 3310 http:\/\/tamhoc.org\/dulieu\/giaophap\/giacngogiaithoat\/Thanhtinh-conduongdocnhat_files\/like.htmlC\u1ee1 ch\u1eef: Ng\u01b0\u1eddi tr\u00ed bi\u1ebft gieo tr\u1ed3ng c\u0103n l\u00e0nh nhi\u1ec1u \u0111\u1eddi, nh\u1edd v\u1eady h\u1ecd \u0111o\u1ea1n tr\u1eeb c\u00e1c phi\u1ec1n n\u00e3o, ch\u01b0\u1edbng ng\u1ea1i l\u00e0m\u2026<\/p>\n","protected":false},"author":1,"featured_media":1976,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[69],"tags":[],"td_series":[],"class_list":["post-1975","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-giac-ngo-giai-thoat"],"_links":{"self":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/1975","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/comments?post=1975"}],"version-history":[{"count":1,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/1975\/revisions"}],"predecessor-version":[{"id":1977,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/1975\/revisions\/1977"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/media\/1976"}],"wp:attachment":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/media?parent=1975"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/categories?post=1975"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/tags?post=1975"},{"taxonomy":"td_series","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/td_series?post=1975"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
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