{"id":7761,"date":"2020-12-05T05:59:45","date_gmt":"2020-12-04T22:59:45","guid":{"rendered":"http:\/\/tamhoc.org\/2020\/12\/05\/cac-giao-phap-cua-vimalakirti\/"},"modified":"2020-12-05T05:59:45","modified_gmt":"2020-12-04T22:59:45","slug":"cac-giao-phap-cua-vimalakirti","status":"publish","type":"post","link":"https:\/\/tamhoc.org\/trang-chu\/2020\/12\/05\/cac-giao-phap-cua-vimalakirti\/","title":{"rendered":"C\u00e1c Gi\u00e1o Ph\u00e1p C\u1ee7a Vimalakirti"},"content":{"rendered":"

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C\u00c1C GI\u00c1O PH\u00c1P<\/span> C\u1ee6A VIMALAKIRTI <\/span>
The Teachings of Vimalakirti<\/span>
<\/b>
Guy Gibbon<\/span><\/span>
\u0110\u1eb7ng H\u1eefu Ph\u00fac<\/span> <\/b><\/span><\/p>\n

\"C\u00e1c

Gi\u1edbi thi\u1ec7u<\/span> <\/p>\n

Gi\u00e1o ph\u00e1p<\/span> c\u1ee7a Vimalakirti tr\u00ecnh b\u00e0y c\u00e1c gi\u00e1o ph\u00e1p<\/span> tinh y\u1ebfu c\u1ee7a Ph\u1eadt gi\u00e1o<\/span> \u0110\u1ea1i th\u1eeba<\/span> trong 14 ch\u01b0\u01a1ng t\u01b0\u01a1ng \u0111\u1ed1i<\/span> ng\u1eafn. Vimalakirti (V\u00f4 C\u1ea5u X\u01b0ng<\/span>), m\u1ed9t c\u01b0 s\u0129<\/span> B\u1ed3 t\u00e1t<\/span> th\u01b0\u1ee3ng th\u1eeba<\/span>,\u00a0 \u0111\u00f3ng vai \u0111ang b\u1ec7nh, thuy\u1ebft gi\u1ea3ng<\/span> gi\u00e1o ph\u00e1p<\/span>\u00a0 \u0111\u01b0\u1ee3c xem nh\u01b0<\/span> Vi\u00ean B\u1ea3o Ch\u00e2u<\/span> c\u1ee7a c\u00e1c Kinh \u0110\u1ea1i Th\u1eeba<\/span> t\u1edbi c\u00e1c A-la-h\u00e1n v\u00e0 c\u00e1c B\u1ed3 t\u00e1t<\/span> th\u01b0\u1ee3ng th\u1eeba<\/span>. Gi\u00e1o ph\u00e1p<\/span> n\u00e0y gi\u1ea3i th\u00edch<\/span> s\u00e1ng t\u1ecf<\/span> v\u00e0 s\u00e2u r\u1ed9ng<\/span> \u00fd ngh\u0129a<\/span> c\u1ee7a b\u1ea5t nh\u1ecb<\/span> v\u00e0 nh\u1ea5n m\u1ea1nh<\/span> s\u1ef1 quan tr\u1ecdng c\u1ee7a l\u00ed t\u01b0\u1edfng B\u1ed3 t\u00e1t<\/span> v\u1ec1 \u201cc\u1ee9u \u0111\u1ed9 t\u1ea5t c\u1ea3 c\u00e1c h\u1eefu t\u00ecnh\u201d v\u00e0 c\u1ed9ng th\u00eam<\/span> nhi\u1ec1u ch\u1ee7 \u0111\u1ec1<\/span> quan trong kh\u00e1c trong Ph\u1eadt gi\u00e1o<\/span> \u0110\u1ea1i th\u1eeba<\/span> n\u00ean \u0111\u00e3 c\u00f3 c\u00e1c \u1ea3nh h\u01b0\u1edfng<\/span> \u0111\u1eb7c bi\u1ec7t<\/span> \u1edf Ph\u1eadt Gi\u00e1o<\/span> \u0110\u00f4ng \u00c1 Ch\u00e2u.<\/span><\/p>\n

Gi\u00e1o ph\u00e1p<\/span> th\u1ec3 hi\u1ec7n<\/span> m\u1ed9t n\u0103ng l\u1ef1c<\/span> s\u00e1ng t\u1ea1o<\/span> c\u1ee7a t\u00e2m tr\u00ean ph\u01b0\u01a1ng di\u1ec7n<\/span> tr\u00ed tu\u1ec7<\/span> v\u00e0 t\u00e2m linh<\/span>, khi c\u00f3 r\u1ed1i tr\u00ed (if complex), phong c\u00e1ch \u0111\u1ee7 c\u00e1c v\u1ebb th\u00fa v\u1ecb<\/span> , ph\u00ea ph\u00e1n c\u01b0\u1eddi c\u1ee3t nh\u1eb9 nh\u00e0ng (satire), k\u1ecbch b\u1ea3n h\u01a1i qu\u00e1 \u0111\u00e1ng<\/span>, k\u00ec di\u1ec7u, thi v\u1ecb v\u00e0 mi\u00eau t\u1ea3<\/span> h\u00e0o ph\u00f3ng, c\u1ed9ng th\u00eam<\/span> c\u00e1c th\u1ea3o lu\u1eadn<\/span> h\u1ecdc thuy\u1ebft<\/span> kh\u00f4ng kh\u00f3 l\u00e0m, kh\u00f4ng kh\u00f3 hi\u1ec3u (straightforward doctrinal discussion).<\/span><\/p>\n

Th\u1ec3 th\u1ee9c tr\u00ecnh b\u00e0y l\u00e0m cho Gi\u00e1o ph\u00e1p<\/span> c\u1ee7a Vimalakirti th\u00e0nh m\u1ed9t trong c\u00e1c b\u1ea3n kinh<\/span> ng\u00e2y ng\u1ea5t, h\u1ee9ng th\u00fa v\u00e0 vui v\u1ebb<\/span> d\u1ec5 \u0111\u1ecdc, c\u00f3 khi k\u00ec d\u1ecb nh\u1ea5t c\u1ee7a c\u00e1c b\u1ea3n kinh<\/span> \u0110\u1ea1i th\u1eeba<\/span>, trong s\u1ef1 ki\u1ec7n<\/span> l\u00e0 m\u1ed9t b\u1ea3n kinh<\/span> th\u1eadt l\u00e0 phi th\u01b0\u1eddng<\/span> v\u1ec1 \u0111i\u1ec3m th\u00fac gi\u1ee5c c\u00e1c \u0111\u1ed9c gi\u1ea3<\/span> h\u00e3y th\u01b0 gi\u00e3n c\u00e1c th\u00f3i quen<\/span> suy ngh\u0129<\/span> l\u00ed lu\u1eadn li\u00ean mi\u00ean<\/span> kh\u00f4ng ng\u1eebng \u0111\u1ec3 th\u1ea5m nh\u1eadp tr\u1ecdn v\u1eb9n<\/span> gi\u00e1o ph\u00e1p<\/span>. M\u1ed9t ph\u01b0\u01a1ng di\u1ec7n<\/span> quan tr\u1ecdng nh\u1ea5t l\u00e0 Kinh n\u00e0y nh\u1ea5n m\u1ea1nh<\/span> gi\u00e1o ph\u00e1p<\/span> b\u1ea5t nh\u1ecb<\/span> m\u00e0 t\u1ea5t c\u1ea3 c\u00e1c ph\u00e2n bi\u1ec7t<\/span> nh\u1ecb nguy\u00ean<\/span> (dichotomies) t\u1ec9 nh\u01b0 ni\u1ebft b\u00e0n<\/span> v\u00e0 lu\u00e2n h\u1ed3i<\/span>, y\u1ebfu \u0111au v\u00e0 m\u1ea1nh kho\u1ebb, th\u1ea7n quy\u1ec1n<\/span> v\u00e0 th\u1ebf quy\u1ec1n, v\u00e0 nam v\u00e0 n\u1eef, v\u1ec1 ph\u01b0\u01a1ng di\u1ec7n<\/span> t\u1ed1i h\u1eadu<\/span> l\u00e0 r\u1ed7ng th\u00f4ng (empty; r\u1ed7ng th\u00f4ng; \u00a0tuy hai m\u00e0 m\u1ed9t<\/span>; tuy m\u1ed9t m\u00e0 hai), v\u00e0 do v\u1eady th\u00e0nh ra v\u00f4 ngh\u0129a<\/span>. Khi gi\u00e1o ph\u00e1p<\/span> n\u00e0y \u0111\u01b0\u1ee3c th\u1eadt ch\u1ee9ng tr\u1ecdn v\u1eb9n<\/span> (Nh\u01b0 Dogen v\u00e0 Susuki Roshi lu\u00f4n lu\u00f4n n\u00f3i \u0111\u1ebfn)<\/span><\/p>\n

\u0110i\u1ec3m xu\u1ea5t ph\u00e1t<\/span> v\u00e0 t\u00f3m t\u1eaft<\/span> l\u1ecbch s\u1eed<\/span> b\u1ea3n kinh<\/span><\/b><\/span><\/p>\n

B\u1ea3n kinh<\/span> xem nh\u01b0<\/span> ch\u1eafc ch\u1eafn<\/span> \u0111\u01b0\u1ee3c vi\u1ebft th\u00e0nh v\u0103n \u1edf \u1ea4n \u0110\u1ed9<\/span> gi\u1eefa th\u1ebf k\u1ec9 th\u1ee9 nh\u1ea5t tr\u01b0\u1edbc<\/span> C\u00f4ng nguy\u00ean v\u00e0 th\u1ebf k\u1ec9 th\u1ee9 nh\u1ea5t sau C\u00f4ng nguy\u00ean<\/span> ( th\u01b0\u1eddng \u0111\u01b0\u1ee3c xem l\u00e0 v\u00e0o kho\u1ea3ng<\/span> n\u0103m 100 CE), do th\u1ebf n\u00f3 l\u00e0 m\u1ed9t trong c\u00e1c b\u1ea3n kinh<\/span> \u0110\u1ea1i Th\u1eeba<\/span> \u0111\u01b0\u1ee3c vi\u1ebft th\u00e0nh v\u0103n s\u1edbm nh\u1ea5t. Ta c\u00f3 th\u1ec3 tin (nh\u01b0ng kh\u00f4ng \u0111\u01b0\u1ee3c b\u1ea3o \u0111\u1ea3m<\/span>) l\u00e0 b\u1ea3n kinh<\/span> \u0111\u01b0\u1ee3c truy\u1ec1n kh\u1ea9u<\/span> t\u1eeb th\u1eddi \u0110\u1ee9c Ph\u1eadt<\/span> . B\u1ea3n d\u1ecbch th\u1ee9 nh\u1ea5t c\u1ee7a kinh n\u00e0y sang H\u00e1n ng\u1eef \u00a0\u00a0x\u1ea3y ra n\u0103m 180 CE. T\u1ed1i thi\u1ec3u<\/span> c\u0169ng c\u00f3 th\u00eam 6 b\u1ea3n d\u1ecbch n\u1eefa , ch\u1ee9ng th\u1ef1c\u00a0 t\u00ednh ph\u1ed5 th\u00f4ng<\/span> c\u1ee7a kinh n\u00e0y trong Ph\u1eadt Gi\u00e1o<\/span> \u0110\u00f4ng \u00c1, n\u01a1i n\u00f3 tr\u1edf th\u00e0nh<\/span> m\u1ed9t th\u1ec3<\/span> lo\u1ea1i ngh\u1ec7 thu\u1eadt n\u1ed5i ti\u1ebfng<\/span> c\u1ee7a v\u0103n ch\u01b0\u01a1ng<\/span>, m\u00e0 kh\u00f4ng ch\u1ec9 l\u00e0 m\u1ed9t b\u1ea3n v\u0103n t\u00f4n gi\u00e1o<\/span>.\u00a0\u00a0<\/span><\/p>\n

B\u1ea3n d\u1ecbch c\u1ee7a Kumarajiva (C\u01b0u-ma-la-th\u1eadp) trong \u0111\u00f3 b\u1ea3n kinh<\/span> \u0111\u01b0\u01a1c chia th\u00e0nh 14 ch\u01b0\u01a1ng v\u1eabn l\u00e0 m\u1ed9t b\u1ea3n d\u1ecbch ph\u1ed5 th\u00f4ng<\/span> nh\u1ea5t trong c\u00e1c b\u1ea3n d\u1ecbch n\u00e0y. Kinh n\u00e0y v\u1ec1 sau \u0111\u01b0\u1ee3c d\u1ecbch sang ti\u1ebfng Nh\u1eadt v\u00e0o kho\u1ea3ng<\/span> \u0111\u1ea7u th\u1ebf k\u1ec9 th\u1ee9 s\u00e1u, ti\u1ebfng T\u00e2y T\u1ea1ng<\/span> (t\u1eeb nguy\u00ean b\u1ea3n ti\u1ebfng Sanskrit), v\u00e0 nhi\u1ec1u th\u1ee9 ti\u1ebfng Trung \u00c1. Hi\u1ec7n nay c\u00f3 c\u00e1c b\u1ea3n d\u1ecbch m\u1edbi \u0111\u00e2y<\/span> trong Anhng\u1eef (\u00edt nh\u1ea5t<\/span> l\u00e0 6 b\u1ea3n) v\u00e0 c\u00e1c ng\u00f4n ng\u1eef<\/span> hi\u1ec7n \u0111\u1ea1i<\/span> kh\u00e1c. Nguy\u00ean b\u1ea3n Sanskrit hi\u1ec7n ch\u01b0a t\u00ecm th\u1ea5y<\/span>, ngo\u1ea1i tr\u1eeb c\u00e1c c\u00e1c<\/span> ph\u1ea7n \u0111o\u1ea1n [B\u1ea3n Sanskrit nguy\u00ean b\u1ea3n do Gi\u00e1o s\u01b0 Takahashi Hisao\/Cao Ki\u1ec1u Th\u01b0\u1ee3ng Phu ph\u00e1t hi\u1ec7n ng\u00e0y 30.06.1999 t\u1ea1i Th\u01b0 Vi\u1ec7n Cung \u0110i\u1ec7n Potala, Th\u1ee7 ph\u1ee7 Lhasa, T\u00e2y T\u1ea1ng<\/span>. D\u1eabn b\u1edfi Tu\u1ec7 S\u1ef9 trong b\u1ea3n d\u1ecbch Duy Ma C\u1eadt<\/span> s\u1edf thuy\u1ebft]. B\u1edfi v\u00ec kh\u00f4ng c\u00f3 m\u1ed9t t\u00f4ng ph\u00e1i<\/span> n\u00e0o \u0111\u01b0\u1ee3c th\u00e0nh l\u1eadp<\/span> theo kinh n\u00e0y v\u00e0 kinh n\u00e0y ch\u01b0a \u0111\u01b0\u1ee3c s\u1eed d\u1ee5ng<\/span> nh\u01b0 m\u1ed9t \u0111\u1ed1i t\u01b0\u1ee3ng \u0111\u1ec3 d\u1ed1c l\u00f2ng quy k\u00ednh<\/span>, n\u00ean kinh n\u00e0y ch\u01b0a \u0111\u01b0\u1ee3c th\u1ee5 h\u01b0\u1edfng<\/span> t\u00ednh ph\u1ed5 th\u00f4ng<\/span> cao nh\u1ea5t nh\u01b0<\/span> v\u00e0i b\u1ea3n kinh<\/span> kh\u00e1c t\u1ec9 nh\u01b0 t\u1ec9<\/span> nh\u01b0 T\u00e2m Kinh<\/span> v\u00e0 Kinh Ph\u00e1p Hoa<\/span> v\u00e0 n\u00f3 ch\u01b0a h\u1ec1 th\u1ee5 h\u01b0\u1edfng<\/span> t\u00ednh ph\u1ed5 th\u00f4ng<\/span> \u1edf \u1ea4n \u0110\u1ed9<\/span> v\u00e0 T\u00e2y T\u1ea1ng<\/span> nh\u01b0 n\u00f3 \u0111\u00e3 ph\u1ed5 th\u00f4ng<\/span> \u1edf \u0110\u00f4ng \u00c1.<\/span><\/p>\n

L\u01b0\u1ee3c thu\u1eadt b\u1ea3n kinh<\/span> <\/b><\/span><\/p>\n

Trong khi \u0111ang gi\u1ea3ng Ph\u00e1p<\/span> cho nhi\u1ec1u tr\u0103m ng\u00e0n ng\u01b0\u1eddi v\u00e0 c\u00e1c h\u1eefu t\u00ecnh<\/span> kh\u00e1c t\u1ea1i ngo\u1ea1i th\u00e0nh th\u00e0nh ph\u1ed1 Vaisali, \u0110\u1ee9c Ph\u1eadt<\/span> nh\u1eadn bi\u1ebft<\/span> r\u1eb1ng Vimalakirti m\u1ed9t c\u01b0 s\u0129<\/span> B\u1ed3 t\u00e1t<\/span> gi\u00e0u c\u00f3<\/span> t\u1ea1i \u0111\u1ecba ph\u01b0\u01a1ng \u0111ang b\u1ec7nh, ng\u00e0i nh\u1eafc c\u00e1c h\u1ecdc tr\u00f2 xu\u1ea5t s\u1eafc nh\u1ea5t c\u1ee7a ng\u00e0i \u0111i th\u0103m Vimalakirti.<\/span><\/p>\n

H\u1ecd t\u1ea5t c\u1ea3 \u0111\u1ec1u t\u1eeb ch\u1ed1i kh\u00f4ng \u0111i v\u00ec Vimalakirti \u0111\u00e3 ph\u00ea b\u00ecnh<\/span> nghi\u00eam kh\u1eafc<\/span> h\u1ecd, t\u1eebng m\u1ed7i ng\u01b0\u1eddi v\u1ec1 c\u00e1c khi\u1ebfm khuy\u1ebft trong s\u1ef1 l\u00ed<\/span> h\u1ed9i th\u00f4ng<\/span> hi\u1ec3u c\u1ee7a h\u1ecd v\u1ec1 Ph\u00e1p. Cu\u1ed1i c\u00f9ng<\/span> Manjusri\/ V\u0103n-th\u00f9-s\u01b0-l\u1ee3i, v\u1ecb B\u1ed3 t\u00e1t<\/span> huy\u1ec1n tho\u1ea1i c\u1ee7a Tr\u00ed Tu\u1ec7<\/span> \u0111i, v\u00e0 v\u00e0o l\u00fac m\u1edf \u0111\u1ea7u cu\u1ed9c \u0111\u1ebfn th\u0103m, ch\u00ednh th\u1ee9c<\/span> th\u1ea3o lu\u1eadn<\/span> c\u00e1c \u0111i\u1ec3m ch\u1ee7 y\u1ebfu c\u1ee7a gi\u00e1o ngh\u0129a<\/span> v\u1edbi Vimalakirti trong ph\u00f2ng b\u1ec7nh c\u1ee7a \u00f4ng, m\u00e0 n\u00f3 \u0111\u01b0\u1ee3c m\u1edf r\u1ed9ng<\/span> m\u1ed9t c\u00e1ch huy\u1ec1n di\u1ec7u<\/span> cho m\u1ed9t cu\u1ed9c h\u1ed9i h\u1ecdp m\u00eanh m\u00f4ng<\/span> t\u1ea5t c\u1ea3 35 ng\u00e0n ng\u01b0\u1eddi) m\u00e0 h\u1ecd \u0111\u1ebfn \u0111\u1ec3 th\u1ea5y t\u1eeb \u0111\u1ea7u cho \u0111\u1ebfn<\/span> cu\u1ed1iph\u00e1p tho\u1ea1i.<\/span><\/p>\n

V\u0103n-th\u00f9-s\u01b0-l\u1ee3i h\u1ecfi Vimalakirti v\u00ec sao \u00f4ng b\u1ec7nh, v\u00e0 \u00f4ng tr\u1ea3 l\u1eddi<\/span> r\u1eb1ng \u00f4ng b\u1ec7nh l\u00e0 do \u0111\u1ea1i bi<\/span>, b\u1edfi v\u00ec t\u1ea5t c\u1ea3 c\u00e1c h\u1eefu t\u00ecnh<\/span> \u0111\u1ec1u b\u1ec7nh (v\u1ec1 ph\u01b0\u01a1ng di\u1ec7n<\/span> t\u00e2m linh<\/span>),\u00a0 m\u1ed9t duy\u00ean\u00a0 t\u1ef1 n\u1ed9i trong khi sinh s\u1ed1ng trong qu\u1ed1c \u0111\u1ed9<\/span> n\u00e0y c\u1ee7a Ph\u1eadt (th\u1ebf gi\u1edbi<\/span> Saha\/ Sa b\u00e0<\/span>). Th\u1ebf r\u1ed3i Vimalakirti y\u00eau c\u1ea7u<\/span> c\u00e1c v\u1ecb B\u1ed3 t\u00e1t<\/span> hi\u1ec7n di\u1ec7n<\/span> n\u00f3i v\u1edbi \u0111\u1ea1i ch\u00fang<\/span> v\u1ec1 s\u1ef1 l\u00ed<\/span> h\u1ed9i th\u00f4ng<\/span> hi\u1ec3u c\u1ee7a h\u1ecd v\u1ec1 t\u00ednh b\u1ea5t nh\u1ecb<\/span> l\u00e0 g\u00ec v\u00e0 h\u1ecd t\u1eebng ng\u01b0\u1eddi m\u1ed9t k\u1ebf ti\u1ebfp<\/span> nhau tr\u00ecnh b\u00e0y v\u1edbi \u0111\u1ea1i ch\u00fang<\/span>.\u00a0 V\u00e0o l\u00fac cu\u1ed1i V\u0103n-th\u00f9-s\u01b0-l\u1ee3i n\u00f3i r\u1eb1ng trong khi h\u1ecd \u0111\u1ec1u n\u00f3i kh\u00e1 t\u1ed1t, c\u00e1c l\u1eddi gi\u1ea3i th\u00edch<\/span> c\u1ee7a h\u1ecd \u0111\u1ec1u c\u00f3 t\u00ednh nh\u1ecb nguy\u00ean<\/span> \u0111\u1ed1i \u0111\u00e3i<\/span>, b\u1edfi v\u00ec t\u00ednh b\u1ea5t nh\u1ecb<\/span> kh\u00f4ng th\u1ec3 n\u00e0o \u0111\u01b0\u1ee3c di\u1ec5n t\u1ea3<\/span> th\u00e0nh l\u1eddi (d\u00f9 v\u1eady, khi n\u00f3i ra \u0111i\u1ec1u n\u00e0y, c\u00e2u tr\u1ea3 l\u1eddi<\/span> c\u1ee7a ng\u00e0i c\u0169ng v\u1eabn b\u1ecb nhu\u1ed1m th\u00eam s\u1eafc m\u00e0u). Th\u1ebf r\u1ed3i Vimalakirti \u0111\u01b0\u1ee3c y\u00eau c\u1ea7u<\/span> gi\u1ea3i th\u00edch<\/span> v\u1ec1 t\u00ednh b\u1ea5t nh\u1ecb<\/span> v\u00e0 \u00f4ng ho\u00e0n to\u00e0n<\/span> im l\u1eb7ng<\/span>. \u0110\u00e2y l\u00e0 im l\u1eb7ng<\/span> s\u1ea5m s\u00e9t<\/span> n\u1ed5i ti\u1ebfng<\/span> c\u1ee7a Vimalakirti v\u00e0 l\u00e0 cao \u0111i\u1ec3m c\u1ee7a Kinh. Trong b\u1ed1n ch\u01b0\u01a1ng cu\u1ed1i khung c\u1ea3nh l\u1ea1i chuy\u1ec3n v\u1ec1 Vaisali n\u01a1i Ph\u1eadt \u0111ang gi\u1ea3ng ph\u00e1p<\/span>. Khi V\u0103n-th\u00f9 s\u01b0-l\u1ee3i v\u00e0 Vimalakirti c\u00f9ng \u0111\u1ea1i ch\u00fang<\/span> \u0111\u01b0\u1ee3c chuy\u1ec3n v\u1eadn m\u1ed9t c\u00e1ch huy\u1ec1n di\u1ec7u<\/span> tr\u1edf l\u1ea1i<\/span> \u0111\u1ec3 g\u1eb7p Ph\u1eadt, c\u00f4ng vi\u00ean tr\u1edf th\u00e0nh<\/span> r\u1ed9ng l\u1edbn h\u01a1n \u0111\u1ec3 t\u1ea5t c\u1ea3 \u0111\u1ec1u hi\u1ec7n di\u1ec7n<\/span>. Sau khi Ph\u1eadt gi\u1ea3ng v\u00e0i gi\u00e1o ph\u00e1p<\/span>, Indra, vua c\u1ee7a c\u00e1c v\u1ecb tr\u1eddi, v\u00e0 Di L\u1eb7c<\/span>, \u0110\u1ee9c Ph\u1eadt<\/span> t\u01b0\u01a1ng lai, \u0111\u1ec1u h\u1ee9a b\u1ea3o v\u1ec7<\/span> v\u00e0 truy\u1ec1n b\u00e1<\/span> s\u00e2u r\u1ed9ng<\/span> b\u1ea3n Kinh<\/span> v\u00e0 t\u1ea5t c\u1ea3 \u0111\u1ec1u hoan h\u1ec9<\/span> v\u1edbi gi\u00e1o ph\u00e1p<\/span> c\u1ee7a Vimalakirti.\u00a0<\/span><\/p>\n

B\u1ea3y ch\u1ee7 \u0111\u1ec1<\/span> <\/b><\/span><\/p>\n

Nhi\u1ec1u ch\u1ee7 \u0111\u1ec1<\/span> c\u1ee7a Ph\u1eadt gi\u00e1o<\/span> \u0110\u1ea1i th\u1eeba<\/span> \u0111\u01b0\u1ee3c n\u00f3i \u0111\u1ebfn m\u1ed9t c\u00e1c tr\u1ef1c ti\u1ebfp ho\u1eb7c gi\u00e1n ti\u1ebfp<\/span> trong c\u00e1c gi\u00e1o ph\u00e1p<\/span> c\u1ee7a Vimalakirti. B\u1ea3y ch\u1ee7 \u0111\u1ec1<\/span> \u0111\u01b0\u1ee3c\u00a0 t\u00f3m t\u1eaft<\/span> \u1edf \u0111\u00e2y.<\/span><\/p>\n

1. S\u1ef1 v\u01b0\u1ee3t th\u1eddi gian<\/span> kh\u00f4ng gian<\/span> l\u1ecbch s\u1eed<\/span> c\u1ee7a Ph\u1eadt gi\u00e1o<\/span><\/b> (The dehistorization of Buddhism; s\u1ef1 phi l\u1ecbch s\u1eed<\/span> ho\u00e1 c\u1ee7a Ph\u1eadt gi\u00e1o<\/span>).<\/span><\/p>\n

Theo c\u00e1c ghi ch\u00e9p trong Kinh T\u1ea1ng<\/span> Pali, \u0110\u1ee9c Ph\u1eadt<\/span> v\u00e0 c\u00e1c \u0111\u1ec7 t\u1eed<\/span> c\u1ee7a ng\u00e0i s\u1ed1ng trong m\u1ed9t khung c\u1ea3nh l\u1ecbch s\u1eed<\/span> quy \u0111\u1ecbnh<\/span> b\u1edfi th\u1eddi gian<\/span> v\u00e0 kh\u00f4ng gian<\/span>. H\u1ecd b\u01b0\u1edbc \u0111i trong c\u00e1c th\u1ecb tr\u1ea5n v\u00e0 c\u00e1c th\u00e0nh ph\u1ed1 m\u00e0 kh\u00e1ch qua \u0111\u01b0\u1eddng th\u01b0\u1eddng kh\u00f4ng ch\u00fa \u00fd \u0111\u1ebfn h\u1ecd. Tr\u00e1i l\u1ea1i<\/span>, c\u00e1c bi\u1ebfn c\u1ed1<\/span> trong c\u00e1c kinh \u0111i\u1ec3n \u0110\u1ea1i th\u1eeba<\/span>\u00a0 x\u1ea3y ra trong c\u1ea3 hai t\u00ednh th\u1eadt<\/span> t\u1ea1i l\u1ecbch s\u1eed<\/span> v\u00e0 huy\u1ec1n tho\u1ea1i, nh\u01b0 trong Kinh n\u00e0y. Trong khi Vimalakirti \u0111\u01b0\u1ee3c mi\u00eau t\u1ea3<\/span> l\u00e0 m\u1ed9t \u00f4ng gi\u00e0 s\u1ed1ng trong m\u1ed9t hi\u1ec7n h\u1eefu<\/span> l\u1ecbch s\u1eed<\/span>, V\u0103n-th\u00f9 -s\u01b0 -l\u1ee3i v\u00e0 c\u00e1c B\u1ed3 t\u00e1t<\/span> kh\u00e1c l\u00e0 c\u00e1c nh\u00e2n v\u1eadt huy\u1ec1n tho\u1ea1i m\u00e3i m\u00e3i<\/span> tr\u1ebb trung kh\u00f4ng b\u1ecb gi\u1edbi h\u1ea1n<\/span> b\u1edfi th\u1eddi gian<\/span> v\u00e0 kh\u00f4ng gian<\/span>.<\/span><\/p>\n

Kh\u00f4ng nh\u01b0 c\u00e1c t\u0103ng s\u0129 v\u00e0 c\u00e1c k\u1ebb th\u01b0\u1eddng t\u1ee5c l\u00e0 nh\u1eefng k\u1ebb c\u00f3 th\u1ef1c v\u00e0 s\u1ed1ng trong m\u1ed9t t\u00ednh th\u1eadt<\/span> t\u1ea1i l\u1ecbch s\u1eed<\/span> (historical reality), c\u00e1c B\u1ed3 t\u00e1t<\/span> \u0111\u1ec1u l\u00e0 kh\u00f4ng th\u1ef1c v\u00e0 s\u1ed1ng trong m\u1ed9t t\u00ednh th\u1eadt<\/span> t\u1ea1i m\u1eabu m\u1ef1c to\u00e0n h\u1ea3o (archetypal reality). C\u0169ng v\u1eady c\u1ea3 Ph\u1eadt v\u00e0 Ph\u00e1p c\u0169ng \u0111\u01b0\u1ee3c l\u1eadp trong m\u1ed9t ng\u1eef c\u1ea3nh m\u1eabu m\u1ef1c to\u00e0n h\u1ea3o. \u0110\u1ee9c Ph\u1eadt<\/span> b\u00e2y gi\u1edd l\u00e0 m\u1ed9t nh\u00e2n v\u1eadt t\u00e2m linh<\/span> (h\u00ecnh th\u1ee9c<\/span> ch\u00e2n th\u1ef1c<\/span> c\u1ee7a ph\u00e1p th\u00e2n<\/span> c\u1ee7a ng\u00e0i) v\u1ecb \u0111\u00e3 xu\u1ea5t hi\u1ec7n<\/span> tr\u00ean tr\u00e1i \u0111\u1ea5t trong h\u00ecnh th\u1ee9c<\/span> th\u00e2n th\u1ec3<\/span> (h\u00ecnh th\u1ee9c<\/span> \u1ee9ng ho\u00e1<\/span> th\u00e2n c\u1ee7a ng\u00e0i) \u0111\u1ec3 gi\u1ea3ng d\u1ea1y, trong khi Ph\u00e1p tr\u1edf th\u00e0nh<\/span> ch\u00e2n l\u00ed<\/span> t\u00e2m linh<\/span> thanh t\u1ecbnh<\/span> m\u00e0 \u00fd ngh\u0129a<\/span> c\u1ee7a n\u00f3 l\u00e0 b\u1ea5t kh\u1ea3 quy \u0111\u1ecbnh<\/span> v\u00e0 ph\u1ea3i \u0111\u01b0\u1ee3c c\u1ea3m nh\u1eadn ho\u1eb7c th\u1eadt h\u00e0nh h\u01a1n l\u00e0 \u0111\u01b0\u1ee3c l\u00ed h\u1ed9i th\u00f4ng<\/span> hi\u1ec3u tr\u00ean ph\u01b0\u01a1ng di\u1ec7n<\/span> tr\u00ed tu\u1ec7<\/span> ph\u00e2n bi\u1ec7t<\/span>. Hi\u1ec7u qu\u1ea3<\/span> l\u00e0 Ph\u1eadt gi\u00e1o<\/span> \u0111\u01b0\u1ee3c ph\u1ed5 qu\u00e1t ho\u00e1 m\u1ecdi th\u1eddi, m\u1ecdi n\u01a1i<\/span>, \u0111\u01b0\u1ee3c l\u00ed t\u01b0\u1edfng ho\u00e1, v\u00e0 phi l\u1ecbch s\u1eed<\/span> ho\u00e1. Trong th\u1ec3 hi\u1ec7n<\/span> nh\u01b0 th\u1ebf, c\u00e1c gi\u00e1o ph\u00e1p<\/span> tr\u1edf th\u00e0nh<\/span> \u201cch\u00e2n l\u00ed t\u00e2m<\/span> linh sinh \u0111\u1ed9ng<\/span> v\u0129nh c\u1eedu\u201d (\u201cliving eternal spiritual truth\u201d) lu\u00f4n lu\u00f4n hi\u1ec7n di\u1ec7n<\/span> \u0111\u00e1p \u1ee9ng<\/span> cho t\u1ea5t c\u1ea3 c\u00e1c h\u1eefu t\u00ecnh<\/span> xuy\u00ean qua<\/span> th\u1eddi gian<\/span> v\u00e0 kh\u00f4ng gian<\/span>. Kh\u00f4ng gi\u1ed1ng nh\u01b0 c\u00e1c ch\u00e2n l\u00ed<\/span> l\u1ecbch s\u1eed<\/span>, c\u00e1c s\u1ee9c m\u1ea1nh<\/span> m\u1eabu m\u1ef1c to\u00e0n h\u1ea3o v\u00e0 c\u00e1c h\u00ecnh th\u1ee9c<\/span> c\u1ee7a huy\u1ec1n tho\u1ea1i \u0111\u1ec1u \u0111\u01b0\u1ee3c tr\u1ea3i nghi\u1ec7m xuy\u00ean qua<\/span> c\u00e1c s\u1ef1 l\u00ed<\/span> h\u1ed9i th\u00f4ng<\/span> hi\u1ec3u \u0111\u01b0\u1ee3c c\u1ea3m nh\u1eadn v\u00e0 c\u00e1c \u00fd ngh\u0129a<\/span> b\u1ea5t kh\u1ea3 quy \u0111\u1ecbnh<\/span> — v\u00e0 trong c\u00e1ch th\u1ee9c n\u00e0y \u1ea3nh h\u01b0\u1edfng<\/span> t\u1edbi ch\u00fang ta<\/span> m\u1ed9t c\u00e1ch s\u00e2u s\u1eafc nhi\u1ec1u h\u01a1n l\u00e0 ch\u00e2n l\u00ed<\/span> l\u1ecbch s\u1eed<\/span> th\u1ebf gi\u1edbi<\/span> c\u00f3 th\u1ec3 \u1ea3nh h\u01b0\u1edfng<\/span> t\u1edbi ch\u00fang ta<\/span>. Ti\u1ebfp t\u1ee5c<\/span> x\u01b0a t\u1edbi nay, trong v\u1ecb th\u1ebf con ng\u01b0\u1eddi<\/span>, ch\u00fang ta<\/span> c\u1ea7n c\u1ea3 hai, b\u1edfi v\u00ec ch\u00fang ta<\/span> s\u1ed1ng trong c\u1ea3 hai t\u00ednh th\u1eadt<\/span> t\u1ea1i. H\u1ec7 qu\u1ea3 l\u00e0, Vimalakirti \u0111\u1ebfn \u0111i, qua l\u1ea1i gi\u1eefa hai c\u00f5i, v\u00ec c\u00f3 khi trong th\u1eddi gian<\/span> m\u1ed9t ph\u00e1p tho\u1ea1i<\/span> trong m\u1ed9t khung c\u1ea3nh l\u1ecbch s\u1eed<\/span> n\u01a1i m\u1ed9t khu v\u01b0\u1eddn th\u1ecb tr\u1ea5n k\u1ebf c\u1eadn \u0110\u1ee9c Ph\u1eadt<\/span> \u0111\u1ed9t nhi\u00ean<\/span> th\u1ef1c hi\u1ec7n<\/span> m\u1ed9t th\u1ea7n th\u00f4ng<\/span> trang nghi\u00eam<\/span> (miracle).<\/span><\/p>\n

2. Th\u1ea7n th\u00f4ng<\/span> trong c\u00e1c Kinh \u0110\u1ea1i th\u1eeba<\/span> (Magic in Mahayana Sutras)<\/b><\/span><\/p>\n

Theo truy\u1ec1n th\u1ed1ng<\/span> Ph\u1eadt gi\u00e1o<\/span>, c\u00e1c \u0110\u1ee9c Ph\u1eadt<\/span> v\u00e0 c\u00e1c B\u1ed3 t\u00e1t<\/span> l\u00e0 v\u1ecb t\u1ea5n c\u1ea5p v\u1ec1 ph\u01b0\u01a1ng di\u1ec7n<\/span> t\u00e2m linh<\/span>, \u0111ang s\u1edf h\u1eefu<\/span> m\u1ed9t t\u00edch t\u1eadp m\u00eanh m\u00f4ng<\/span> c\u00e1c n\u0103ng l\u1ef1c<\/span> th\u1ea7n th\u00f4ng<\/span>.\u00a0 S\u1ef1 tr\u00ecnh di\u1ec5n<\/span> c\u00e1c n\u0103ng l\u1ef1c<\/span> n\u00e0y to\u00e0n th\u1ec3<\/span> hi\u1ec7n trong c\u00e1c gi\u00e1o ph\u00e1p<\/span> cho Kinh n\u00e0y t\u00ednh \u0111\u1ee9c<\/span> huy\u1ec5n t\u01b0\u1ee3ng ti\u00eau bi\u1ec3u<\/span>.<\/span><\/p>\n

T\u1ec9 d\u1ee5, tr\u01b0\u1edbc khi Kinh b\u1eaft \u0111\u1ea7u, Vimalakirti, m\u1ed9t B\u1ed3 t\u00e1t<\/span> thanh xu\u00e2n m\u00e3i m\u00e3i<\/span>, s\u1eed d\u1ee5ng<\/span> c\u00e1c n\u0103ng l\u1ef1c<\/span> th\u1ea7n th\u00f4ng<\/span> trang c\u1ee7a ng\u00e0i, bi\u1ebfn \u0111\u1ed5i<\/span> ng\u00e0i th\u00e0nh m\u1ed9t c\u01b0 s\u0129<\/span> cao tu\u1ed5i. Trong Ch\u01b0\u01a1ng 1, \u0110\u1ee9c Ph\u1eadt<\/span> bi\u1ebfn \u0111\u1ed5i<\/span> 500 t\u00e0n l\u1ecdng (parasols) do c\u00e1c thanh ni\u00ean mang \u0111\u1ebfn<\/span> th\u00e0nh m\u1ed9t c\u00e1i l\u1ecdng b\u00e1u (canopy) m\u00eanh m\u00f4ng<\/span> duy nh\u1ea5t<\/span> che r\u1ee3p thi\u00ean h\u00e0 to\u00e0n th\u1ec3<\/span> h\u00e0ng t\u1ec9 th\u1ebf gi\u1edbi<\/span>. Trong c\u00e1c ch\u01b0ong 5 v\u00e0 6, Vimalakirti m\u1edf r\u1ed9ng<\/span> c\u0103n ph\u00f2ng m\u1ed7i chi\u1ec1u 3 th\u01b0\u1edbc c\u1ee7a ng\u00e0i \u0111\u1ec3 \u0111\u1ee7 ch\u1ed7 th\u00edch nghi<\/span> cho ng\u00e0i V\u0103n-th\u00f9-s\u01b0-l\u1ee3i v\u00e0 h\u1ed9i ch\u00fang<\/span> c\u1ee7a ng\u00e0i, c\u1ed9ng th\u00eam<\/span> 32 ng\u00e0n t\u00e2n kh\u00e1ch v\u00e0 c\u00e1c b\u1ea3o to\u00e0<\/span> c\u1ee7a h\u1ecd \u0111\u1ebfn t\u1eeb m\u1ed9t qu\u1ed1c \u0111\u1ed9<\/span> Ph\u1eadt xa x\u00f4i, t\u1ea5t c\u1ea3 \u0111\u1ec1u kh\u00f4ng b\u1ecb che l\u1ea5p<\/span>. Trong Ch\u01b0\u01a1ng 7 m\u1ed9t thi\u00ean n\u1eef<\/span> trong nh\u00e0 r\u1ea3i c\u00e1c hoa tr\u1eddi l\u00ean to\u00e0n th\u1ec3<\/span> h\u1ed9i ch\u00fang<\/span> — v\u00e0 sau \u0111\u00f3 thi\u00ean n\u1eef<\/span> chuy\u1ec3n \u0111\u1ed5i<\/span> ph\u00e1i t\u00ednh v\u1edbi ng\u00e0i X\u00e1 – l\u1ee3i – ph\u1ea5t. V\u00e0 trong Ch\u01b0\u01a1ng 10, Vimalakirti t\u1ea1o ra m\u1ed9t B\u1ed3 t\u00e1t<\/span> do th\u1ea7n th\u00f4ng<\/span> (ho\u00e1 B\u1ed3 t\u00e1t<\/span>) v\u00e0 g\u1eedi v\u1ecb n\u00e0y t\u1edbi m\u1ed9t qu\u1ed1c \u0111\u1ed9<\/span> Ph\u1eadt xa x\u00f4i xin l\u0129nh v\u1ec1 m\u1ed9t b\u00e1t th\u1ee9c<\/span> \u0103n c\u00f3 h\u01b0\u01a1ng th\u01a1m cam l\u1ed9<\/span> \u0111\u1ee7 cung c\u1ea5p<\/span> b\u1eefa \u0103n<\/span> cho to\u00e0n th\u1ec3<\/span> h\u1ed9i ch\u00fang<\/span>.\u00a0 N\u00f3i v\u1eafn t\u1eaft<\/span>, c\u00e1c v\u1ecb Ph\u1eadt v\u00e0 c\u00e1c B\u1ed3 t\u00e1t<\/span> c\u00f3 th\u1ec3 bi\u1ebfn ho\u00e1<\/span> c\u00e1c ng\u00e0i th\u00e0nh c\u00e1c h\u00ecnh t\u01b0\u1edbng<\/span> t\u01b0\u01a1ng t\u1ef1<\/span> kh\u00e1c \u0111\u1ec3 du h\u00e0nh<\/span> qua kh\u00f4ng gian<\/span> v\u00e0 th\u1eddi gian<\/span>, v\u00e0 chuy\u1ec3n \u0111\u1ed5i<\/span> b\u1ea5t k\u00ec m\u1ed9t s\u1ef1 v\u1eadt th\u00e0nh b\u1ea5t k\u00ec m\u1ed9t s\u1ef1 v\u1eadt kh\u00e1c. M\u1ee5c \u0111\u00edch<\/span> c\u1ee7a c\u00e1c th\u1ea7n th\u00f4ng<\/span> trong c\u00e1c Kinh \u0110\u1ea1i th\u1eeba<\/span> l\u00e0 g\u00ec? N\u00f3 c\u00f3 c\u00f4ng t\u00e1c g\u00ec ? M\u1ed9t ph\u1ea7n c\u1ee7a c\u00e2u tr\u1ea3 l\u1eddi<\/span> l\u00e0 b\u1ea3n ch\u1ea5t<\/span> c\u1ee7a ch\u00e2n l\u00ed<\/span> t\u00e2m linh<\/span> kh\u00f4ng th\u1ec3 ngh\u0129 b\u00e0n (S\u1ef1 gi\u1ea3i tho\u00e1t<\/span> kh\u00f4ng th\u1ec3 ngh\u0129 b\u00e0n) ch\u00ednh l\u00e0 m\u1ed9t m\u1ee5c \u0111\u00edch<\/span> trong Ph\u1eadt gi\u00e1o<\/span> \u0110\u1ea1i th\u1eeba<\/span>. N\u1ebfu n\u00f3 c\u00f3 th\u1ec3 di\u1ec5n t\u1ea3<\/span> th\u00e0nh ng\u00f4n t\u1eeb<\/span>, l\u00e0m c\u00e1ch n\u00e0o c\u00e1c B\u1ed3 t\u00e1t<\/span> nh\u01b0 Vimalakirti gi\u1ea3ng d\u1ea1y Ph\u00e1p? C\u00e2u tr\u1ea3 l\u1eddi<\/span> l\u00e0 h\u1ecd bi\u1ec3u th\u1ecb<\/span> n\u00f3 xuy\u00ean qua<\/span> h\u00e0nh \u0111\u1ed9ng, trong tr\u01b0\u1eddng h\u1ee3p<\/span> n\u00e0y b\u1eb1ng c\u00e1c ph\u01b0\u01a1ng ti\u1ec7n thi\u1ec7n x\u1ea3o<\/span> c\u1ee7a th\u1ea7n th\u00f4ng<\/span>. \u00a0<\/span><\/p>\n

Ph\u1ea7n th\u1ee9 nh\u00ec c\u1ee7a c\u00e2u tr\u1ea3 l\u1eddi<\/span> l\u00e0 quan \u0111i\u1ec3m<\/span> c\u1ee7a \u0110\u1ea1i th\u1eeba<\/span> r\u1eb1ng hi\u1ec7n h\u1eefu<\/span> \/ t\u1ed3n t\u1ea1i<\/span> t\u1ef1 n\u00f3 l\u00e0 m\u1ed9t s\u1ef1 tr\u00ecnh di\u1ec5n<\/span> th\u1ea7n th\u00f4ng<\/span>, r\u1eb1ng c\u00e1i ch\u00fang ta<\/span> ngh\u0129 ch\u00fang ta<\/span> th\u1ea5y l\u00e0 m\u1ed9t ho\u00e1 hi\u1ec7n<\/span> (apparition) t\u01b0\u01a1ng t\u1ee3 c\u00e1c th\u1ee9 \u0111\u01b0\u1ee3c t\u1ea1o l\u1eadp b\u1edfi c\u00e1c huy\u1ec5n thu\u1eadt s\u01b0 (magicians). \u0110i\u1ec1u n\u00e0y kh\u00f4ng c\u00f3 ngh\u0129a l\u00e0 c\u00e1i m\u00e0 ch\u00fang ta<\/span> ngh\u0129 ch\u00fang ta<\/span> th\u1ea5y th\u00ec kh\u00f4ng \u1edf \u0111\u00f3 theo m\u1ed9t ngh\u0129a n\u00e0o \u0111\u00f3. V\u1ea5n \u0111\u1ec1<\/span> l\u00e0 ch\u00fang ta<\/span> th\u00f4ng hi\u1ec3u<\/span> c\u00e1c tr\u1ea3i nghi\u1ec7m c\u1ee7a ch\u00fang ta<\/span> nh\u01b0 th\u1ebf n\u00e0o? \u0110\u00e2y l\u00e0 l\u00ed do t\u1ea1i sao c\u00e1c bi\u1ec3u di\u1ec5n th\u1ea7n th\u00f4ng<\/span> trong c\u00e1c Kinh \u0111\u1ec1u \u0111\u01b0\u1ee3c th\u00f4ng hi\u1ec3u<\/span> l\u00e0 c\u00e1c bi\u1ec3u th\u1ecb<\/span> (demonstrations), c\u00f3 khi l\u00e0 c\u00e1c bi\u1ec3u th\u1ecb<\/span> trang nghi\u00eam<\/span> cao \u0111\u1ed9, c\u1ee7a Ph\u00e1p, c\u1ee7a hi\u1ec7n h\u1eefu<\/span> th\u00ec th\u1eadt s\u1ef1 t\u01b0\u01a1ng t\u1ee3 c\u00e1i g\u00ec. Nay l\u1ea1i xin n\u00f3i v\u1eafn t\u1eaft<\/span>, th\u1ea7n th\u00f4ng<\/span> trong c\u00e1c Kinh \u0110\u1ea1i th\u1eeba<\/span> c\u00f3 m\u1ee5c \u0111\u00edch<\/span> thi ca<\/span> v\u00e0 huy\u1ec1n tho\u1ea1i c\u0169ng ch\u1ec9 c\u00f3 c\u00e1c l\u00ed do chung r\u1eb1ng t\u00ednh th\u1eadt<\/span> t\u1ea1i c\u1ee7a c\u00e1c Kinh t\u1ea1ng<\/span> Pali \u0111\u01b0\u1ee3c ph\u1ed5 qu\u00e1t ho\u00e1 m\u1ecdi th\u1eddi m\u1ecdi n\u01a1i<\/span>, \u0111\u01b0\u1ee3c l\u00ed t\u01b0\u1edfng ho\u00e1, \u0111\u01b0\u1ee3c phi l\u1ecbch s\u1eed<\/span> ho\u00e1 trong truy\u1ec1n th\u1ed1ng<\/span> \u0110\u1ea1i th\u1eeba<\/span>.<\/span><\/p>\n

3. C\u00e1c Qu\u1ed1c \u0111\u1ed9<\/span> Ph\u1eadt <\/b><\/span><\/p>\n

C\u00e1c h\u00ecnh \u1ea3nh<\/span> tr\u00f9ng tr\u00f9ng<\/span> huy\u1ec5n t\u01b0\u1ee3ng c\u1ee7a c\u00e1c Kinh \u0110\u1ea1i th\u1eeba<\/span> th\u00ec c\u0169ng hi\u1ec3n nhi\u00ean<\/span> d\u1ec5 th\u1ea5y hi\u1ec7n di\u1ec7n<\/span> trong r\u1ea5t nhi\u1ec1u Qu\u1ed1c \u0111\u1ed9<\/span> Ph\u1eadt (c\u00e1cT\u1ecbnh \u0110\u1ed9 Ph\u1eadt). Trong v\u0169 tr\u1ee5<\/span> h\u1ecdc Ph\u1eadt gi\u00e1o<\/span>, h\u01b0 kh\u00f4ng<\/span>, n\u00f3 th\u00ec v\u00f4 t\u1eadn<\/span>, trong c\u00f3 c\u00e1c th\u1ebf gi\u1edbi<\/span> h\u1ec7, m\u00e0 m\u1ed9t ng\u00e0n th\u1ebf gi\u1edbi<\/span> h\u1ec7 l\u1eadp th\u00e0nh<\/span> m\u1ed9t ti\u1ec3u v\u0169 tr\u1ee5<\/span>. M\u1ed9t ng\u00e0n ti\u1ec3u v\u0169 tr\u1ee5<\/span> l\u1eadp th\u00e0nh<\/span> m\u1ed9t trung v\u0169 tr\u1ee5<\/span>, v\u00e0 m\u1ed9t ng\u00e0n trung v\u0169 tr\u1ee5<\/span> l\u1eadp th\u00e0nh<\/span> m\u1ed9t \u0111\u1ea1i v\u0169<\/span> tr\u1ee5. M\u1ed9t \u0111\u1ea1i v\u0169<\/span> tr\u1ee5 t\u01b0\u01a1ng \u1ee9ng<\/span> v\u1edbi m\u1ed9t Qu\u1ed1c \u0111\u1ed9<\/span> Ph\u1eadt \u0111\u01b0\u1ee3c ch\u1ee7 tr\u00ec (v\u1edbi v\u00e0i ngo\u1ea1i l\u1ec7) b\u1edfi m\u1ed9t v\u1ecb Ph\u1eadt ri\u00eang bi\u1ec7t, ch\u1ecbu tr\u00e1ch nhi\u1ec7m<\/span> cho s\u1ef1 ph\u00e1t tri\u1ec3n t\u00e2m linh<\/span> c\u1ee7a t\u1ea5t c\u1ea3 c\u00e1c h\u1eefu t\u00ecnh<\/span> trong c\u00f5i \u0111\u00f3. C\u00e1c Qu\u1ed1c \u0111\u1ed9<\/span> Ph\u1eadt \u0111\u01b0\u1ee3c th\u00e0nh l\u1eadp<\/span> b\u1edfi c\u00e1c B\u1ed3 t\u00e1t<\/span> xuy\u00ean qua<\/span> s\u1ef1 to\u00e0n h\u1ea3o c\u1ee7a t\u00e2m c\u1ee7a h\u1ecd trong to\u00e0n c\u1ea3nh s\u1ef1 v\u1eadt duy\u00ean h\u1ed9i x\u1ea3y ra c\u1ee7a tu t\u1eadp<\/span> t\u00e2m linh<\/span> (the context of spiritual practice). C\u00f3 c\u00e1c Qu\u1ed1c \u0111\u1ed9<\/span> Ph\u1eadt thanh t\u1ecbnh<\/span> m\u00e0 trong \u0111\u00f3 s\u1ef1 t\u0103ng tr\u01b0\u1edfng<\/span> t\u00e2m linh<\/span> th\u00ec t\u01b0\u01a1ng \u0111\u1ed1i<\/span> d\u1ec5 d\u00e0ng, v\u00e0 c\u00f3 c\u00e1c Qu\u1ed1c \u0111\u1ed9<\/span> Ph\u1eadt phi thanh t\u1ecbnh<\/span> m\u00e0 trong \u0111\u00f3 s\u1ef1 t\u0103ng tr\u01b0\u1edfng<\/span> t\u00e2m linh<\/span> th\u00ec kh\u00f3 kh\u0103n, v\u00e0 thu\u1ed9c v\u1ec1 nh\u00f3m n\u00e0y v\u0169 tr\u1ee5<\/span> Saha \/ Ta-b\u00e0 \u0111au kh\u1ed5<\/span> c\u1ee7a ch\u00fang ta<\/span> l\u00e0 m\u1ed9t t\u1ec9 d\u1ee5.<\/span><\/p>\n

Trong c\u00e1c Qu\u1ed1c \u0111\u1ed9<\/span> Ph\u1eadt \u0111\u01b0\u1ee3c n\u00f3i \u0111\u1ebfn trong Kinh n\u00e0y l\u00e0 Nh\u1ea5t thi\u1ebft<\/span> di\u1ec7u h\u01b0\u01a1ng (Sarvagandhasugandha; Sweetly Fragrant with All Perfumes; H\u01b0\u01a1ng th\u01a1m c\u1ee7a t\u1ea5t c\u1ea3 c\u00e1c h\u01b0\u01a1ng) [C\u01b0u-ma-la-th\u1eadp d\u1ecbch: Ch\u00fang H\u01b0\u01a1ng; Huy\u1ec1n-Trang d\u1ecbch: Nh\u1ea5t thi\u1ebft<\/span> di\u1ec7u h\u01b0\u01a1ng], v\u00e0 Di\u1ec7u H\u1ec9<\/span> (Abhirati; Intense Delight), Qu\u1ed1c \u0111\u1ed9<\/span> Ph\u1eadt c\u1ee7a Ph\u1eadt V\u00f4 \u0110\u1ed9ng<\/span> (Aksobhya) m\u00e0 ng\u00e0i Vimalakirti t\u1eeb \u0111\u00f3 \u0111\u1ebfn. Vimalakirti \u0111\u01b0\u1ee3c hi\u1ec7n th\u00e2n<\/span> theo b\u1ea3n nguy\u1ec7n<\/span> (was reincarnanated ) m\u1ed9t c\u00e1ch t\u1ef1 nguy\u1ec7n l\u00e0m m\u1ed9t \u00f4ng gi\u00e0\u00a0 trong v\u0169 tr\u1ee5<\/span> Saha \u0111au kh\u1ed5<\/span> c\u1ee7a ch\u00fang ta<\/span> \u0111\u1ec3 t\u1ecbnh ho\u00e1 t\u1ea5t c\u1ea3 c\u00e1c h\u1eefu t\u00ecnh<\/span> trong th\u1ebf gi\u1edbi<\/span> h\u1ec7 n\u00e0y. S\u1ef1 hi\u1ec7n di\u1ec7n<\/span> c\u1ee7a c\u00e1c Qu\u1ed1c \u0111\u1ed9<\/span> Ph\u1eadt (m\u00e0 b\u1ea1n c\u00f3 th\u1ec3 \u0111\u1ec1 ngh\u1ecb l\u00e0) kh\u00f4ng th\u1eadt<\/span> trong c\u00e1c Kinh \u0110\u1ea1i th\u1eeba<\/span> ph\u1ea3i l\u00e0m g\u00ec v\u1edbi s\u1ef1 t\u0103ng tr\u01b0\u1edfng<\/span> t\u00e2m linh<\/span> c\u1ee7a ch\u00fang ta? M\u1ed9t c\u00e2u tr\u1ea3 l\u1eddi<\/span> v\u1eafn t\u1eaft<\/span> l\u00e0 r\u1eb1ng m\u1ed9t Qu\u1ed1c \u0111\u1ed9<\/span> Ph\u1eadt (gi\u1ed1ng nh\u01b0 h\u00ecnh th\u1ee9c<\/span> m\u1ed9t ph\u00e1p th\u00e2n<\/span> c\u1ee7a m\u1ed9t v\u1ecb Ph\u1eadt) c\u00f3 \u00fd \u0111\u1ecbnh<\/span> tr\u00ecnh di\u1ec5n<\/span> m\u1ed9t t\u00e2m thanh t\u1ecbnh<\/span>, v\u00e0 ch\u00fang ta<\/span> c\u00f3 kh\u1ea3 n\u0103ng xuy\u00ean qua<\/span> tu t\u1eadp<\/span> t\u00e2m linh<\/span> s\u00e1ng t\u1ea1o<\/span> m\u1ed9t th\u1ebf<\/span> gi\u1edbi m\u00e0 ch\u00fang ta<\/span> s\u1ed1ng trong \u0111\u00f3 (ngh\u0129 h\u00ecnh \u1ea3nh<\/span> thi ca<\/span> \u1edf \u0111\u00e2y), k\u1ebft qu\u1ea3 l\u00e0 ch\u00fang ta<\/span> c\u00f3 kh\u1ea3 n\u0103ng t\u0103ng tr\u01b0\u1edfng<\/span> m\u1ed9t t\u00e2m thanh t\u1ecbnh<\/span>, c\u1ed9ng th\u00eam<\/span> v\u00e0o, b\u1eb1ng c\u00e1ch h\u00e0nh \u0111\u1ed9ng theo L\u00ed t\u01b0\u1edfng B\u1ed3 t\u00e1t<\/span>.<\/span><\/p>\n

4. S\u1ef1 s\u1eed d\u1ee5ng<\/span> c\u00e1c ph\u01b0\u01a1ng ti\u1ec7n thi\u1ec7n x\u1ea3o<\/span> \/t\u1ed1t l\u00e0nh kh\u00e9o l\u00e9o c\u1ee7a Vimalakirti<\/b><\/span><\/p>\n

Ph\u1eadt gi\u00e1o<\/span> \u0110\u1ea1i th\u1eeba<\/span> \u0111\u1eb7t s\u1ef1 quan tr\u1ecdng r\u1ea5t l\u1edbn v\u00e0o c\u00e1c ph\u01b0\u01a1ng ti\u1ec7n<\/span> thi\u1ec7n x\u1ea3o\/t\u1ed1t l\u00e0nh kh\u00e9o l\u00e9o (upayakausalya) b\u1edfi v\u00ec ch\u1ec9 m\u1ed9t c\u00e1ch ti\u1ebfp c\u1eadn \u201cc\u1ee9u gi\u00fap h\u1eefu t\u00ecnh<\/span> tho\u00e1t kh\u1ed5\u201d th\u00ec kh\u00f4ng h\u1eefu<\/span> hi\u1ec7u do v\u00ec m\u1ecdi ng\u01b0\u1eddi<\/span> v\u00e0 c\u00e1c c\u00e1ch th\u1ebf \u0111au kh\u1ed5<\/span> c\u1ee7a h\u1ecd th\u00ec ho\u00e0n to\u00e0n<\/span> kh\u00e1c bi\u1ec7t.<\/span><\/p>\n

V\u1eady th\u00ec<\/span> \u0111\u1ec3 h\u1eefu hi\u1ec7u, m\u1ed9t B\u1ed3 t\u00e1t<\/span> ph\u1ea3i ti\u1ebfp c\u1eadn m\u1ecdi ng\u01b0\u1eddi<\/span> m\u1ed9t c\u00e1ch thi\u1ec7n x\u1ea3o<\/span> \/ t\u1ed1t l\u00e0nh<\/span> kh\u00e9o l\u00e9o trong c\u00e1c c\u00e1ch th\u1ee9c kh\u00e1c nhau. Vimalakirti bi\u1ec3u th\u1ecb<\/span> t\u00ednh \u0111\u1ee9c<\/span> n\u00e0y c\u0169ng nh\u01b0 b\u1ea5t k\u00ec c\u00e1c b\u1ed3 t\u00e1t<\/span> kh\u00e1c trong v\u0103n h\u1ecdc<\/span> Ph\u1eadt gi\u00e1o<\/span>. Tuy l\u00e0 m\u1ed9t B\u1ed3 t\u00e1t<\/span> thanh xu\u00e2n m\u00e3i m\u00e3i<\/span>, ng\u00e0i \u0111\u00e3 xu\u1ea5t hi\u1ec7n<\/span> trong hi\u1ec7n t\u01b0\u1edbng<\/span> m\u1ed9t c\u01b0 s\u0129<\/span> tu\u1ed5i gi\u00e0<\/span> y\u1ebfu \u0111au (nh\u01b0ng gi\u00e0u c\u00f3<\/span>) k\u1ebb m\u1eb7c y ph\u1ee5c<\/span> m\u00e0u tr\u1eafng c\u1ee7a c\u01b0 s\u0129<\/span> v\u00e0 s\u1ed1ng \u0111\u1eddi s\u1ed1ng<\/span> b\u00ecnh th\u01b0\u1eddng<\/span> nh\u01b0 c\u00e1c k\u1ebb th\u01b0\u1eddng t\u1ee5c c\u1ee7a th\u1ee7 ph\u1ee7\/th\u1ecb tr\u1ea5n Vaisali. \u00a0Ng\u00e0i l\u00e0m t\u1ea5t c\u1ea3 c\u00e1c \u0111i\u1ec1u n\u00e0y \u0111\u1ec3 truy\u1ec1n b\u00e1<\/span> Ph\u00e1p. Ng\u00e0i \u0111\u1ebfn g\u1eb7p m\u1ed7i ng\u01b0\u1eddi theo v\u1ecb th\u1ebf c\u1ee7a h\u1ecd trong m\u00f4i tr\u01b0\u1eddng sinh<\/span> s\u1ed1ng c\u1ee7a h\u1ecd, th\u0103m vi\u1ebfng<\/span> c\u00e1c tr\u01b0\u1eddng h\u1ecdc, c\u00e1c n\u01a1i ch\u1ed1n kinh doanh bu\u00f4n b\u00e1n, v\u00e0 ngay c\u1ea3 c\u00e1c l\u1ea7u xanh, l\u1ea7u h\u1ed3ng \u0111\u1ec3 chuy\u1ec3n h\u01b0\u1edbng<\/span> h\u1ecd v\u1ec1 tu t\u1eadp<\/span> \u0111\u1eddi s\u1ed1ng<\/span> phi nh\u1ecb nguy\u00ean<\/span> \u0111\u1ed1i \u0111\u00e3i<\/span> (xem d\u01b0\u1edbi \u0111\u00e2y). Ng\u00e0i cho th\u1ea5y ng\u00e0i l\u00e0 m\u1ed9t ng\u01b0\u1eddi \u0111\u00e0n \u00f4ng c\u00f3 tr\u00e1ch nhi\u1ec7m<\/span> gia \u0111\u00ecnh<\/span> c\u00f3 m\u1ed9t ngh\u1ec1 nghi\u1ec7p v\u00e0 m\u1ed9t c\u0103n nh\u00e0 — hay n\u00f3i<\/span> c\u00e1ch kh\u00e1c m\u1ed9t k\u1ebb th\u01b0\u1eddng t\u1ee5c c\u00f3 khi l\u00e0 m\u1ed9t c\u00e1 nh\u00e2n<\/span> c\u01b0 s\u0129<\/span> quan tr\u1ecdng. B\u1edfi v\u00ec ng\u00e0i \u201cb\u1ec7nh\u201d n\u00ean m\u1ecdi ng\u01b0\u1eddi<\/span> \u0111\u1ebfn th\u0103m ng\u00e0i, t\u1ea1o cho ng\u00e0i m\u1ed9t c\u01a1 h\u1ed9i \u0111\u1ec3 gi\u1ea3ng cho h\u1ecd v\u1ec1 Ph\u00e1p.<\/span><\/p>\n

B\u1eb1ng s\u1ef1 hi\u1ec7u qu\u1ea3<\/span> \u0111\u1ebfn t\u1eeb tr\u00e1ch nhi\u1ec7m<\/span>, Kinh n\u00e0y c\u0169ng h\u00ecnh th\u00e0nh ch\u1ee7 \u0111i\u1ec3m tr\u1ecdng y\u1ebfu<\/span> r\u1eb1ng s\u1ef1 nh\u1ecb ph\u00e2n \u0111\u1ed1i \u0111\u00e3i<\/span> gi\u1eefa c\u00e1c tu s\u0129<\/span> \u0111\u1ea1o vi\u1ec7n v\u00e0 c\u00e1c c\u01b0 s\u0129<\/span> l\u00e0 m\u1ed9t s\u1ef1 ph\u00e2n chia<\/span> sai l\u1ea1c<\/span> (\u0111\u00f3 l\u00e0 l\u00ed do t\u1ea1i sao Vimalakirti hi\u1ec7n th\u00e2n<\/span> l\u00e0 m\u1ed9t c\u01b0 s\u0129<\/span>), s\u1ef1 nh\u1ecb ph\u00e2n \u0111\u1ed1i \u0111\u00e3i<\/span> gi\u1eefa nam v\u00e0 n\u1eef l\u00e0 sai l\u1ea1c<\/span> b\u1edfi v\u00ec m\u1ed9t thi\u00ean n\u1eef<\/span> trong nh\u00e0 c\u1ee7a Vimalakirti vui v\u1ebb<\/span> th\u00fa v\u1ecb<\/span> khi d\u1ea1y X\u00e1-l\u1ee3i-ph\u1ea5t trong Ch\u01b0\u01a1ng Thi\u00ean n\u1eef<\/span>.<\/span><\/p>\n

5.\u00a0 S\u1ef1 ch\u00e2n th\u00e0nh<\/span> khuy\u00ean b\u1ea3o c\u00e1c \u0111\u1ec7 t\u1eed<\/span> c\u1ee7a Ph\u1eadt<\/b><\/span><\/p>\n

S\u1ef1 tu t\u1eadp<\/span> c\u00e1c ph\u01b0\u01a1ng ti\u1ec7n thi\u1ec7n x\u1ea3o<\/span> th\u00ec kh\u00f4ng lu\u00f4n lu\u00f4n th\u1ef1c hi\u1ec7n<\/span> trong m\u1ed9t phong c\u00e1ch d\u1ecbu d\u00e0ng<\/span>; n\u00f3 c\u00f3 th\u1ec3 c\u00f3 h\u00ecnh th\u1ee9c<\/span> \u201cy\u00eau th\u01b0\u01a1ng kh\u00f3 nu\u1ed1t\u201d (\u201ctough love\u201d) nh\u01b0 khi Vimalakirti t\u1ecf b\u00e0y<\/span> c\u00e1c quan t\u00e2m<\/span> v\u00e0 ch\u00e2n th\u00e0nh<\/span> khuy\u00ean b\u1ea3o cho nhi\u1ec1u \u0111\u1ec7 t\u1eed<\/span> c\u1ee7a Ph\u1eadt nh\u01b0 trong c\u00e1c Ch\u01b0\u01a1ng 3 v\u00e0 4 v\u1ec1 c\u00e1c \u0111i\u1ec1u sai l\u1ea7m<\/span> v\u1ec1 ng\u01b0\u1eddi v\u00e0 s\u1ef1 v\u1eadt trong s\u1ef1 th\u00f4ng hi\u1ec3u<\/span> c\u1ee7a h\u1ecd v\u1ec1 Ph\u00e1p. [B\u1edfi v\u00ec c\u00e1c gi\u00e1o ph\u00e1p<\/span> trong Kinh n\u00e0y\u00a0 \u0111\u1ec1u l\u00e0 cho c\u00e1c B\u1ed3 t\u00e1t<\/span> v\u00e0 A-la-h\u00e1n r\u1ea5t t\u1ea5n c\u1ea5p (c\u00e1c k\u1ebb s\u1eafp s\u1eeda r\u1eddi \u201cchi\u1ebfc b\u00e8\u201d), s\u1ef1 l\u00ed<\/span> h\u1ed9i th\u00f4ng<\/span> hi\u1ec3u kh\u00f4ng \u0111\u00fang c\u00f3 th\u1ec3 d\u01b0\u1eddng nh\u01b0 nh\u1ecf b\u00e9 \u0111\u1ed1i v\u1edbi ch\u00fang ta<\/span> c\u00e1c k\u1ebb ch\u01b0a ti\u1ebfn xa tr\u00ean \u0111\u1ea1o l\u1ed9]. M\u1ed9t trong c\u00e1c quan t\u00e2m<\/span> ch\u00ednh c\u1ee7a Vimalakirti l\u00e0 c\u1ed1 g\u1eafng<\/span> l\u00e0m sao cho m\u1ecdi ng\u01b0\u1eddi<\/span> bu\u00f4ng b\u1ecf<\/span> c\u00e1c tham luy\u1ebfn<\/span> kh\u00e1c nhau c\u1ee7a h\u1ecd xuy\u00ean qua<\/span> s\u1ef1 s\u1eed d\u1ee5ng<\/span> c\u00e1c ph\u01b0\u01a1ng ti\u1ec7n thi\u1ec7n x\u1ea3o<\/span> — v\u00e0 \u0111\u00e2y l\u00e0 \u0111i\u1ec1u ng\u00e0i th\u1ef1c s\u1ef1 l\u00e0m trong su\u1ed1t<\/span> Kinh n\u00e0y. B\u1edfi v\u00ec m\u1ecdi ng\u01b0\u1eddi<\/span> kh\u00e1c bi\u1ec7t nhau trong c\u00e1i g\u00ec l\u00e0 c\u00e1c tham luy\u1ebfn<\/span> c\u1ee7a h\u1ecd, n\u00ean \u0111\u1ed1i tho\u1ea1i Vimalakirti v\u1edbi m\u1ed7i B\u1ed3 t\u00e1t<\/span> c\u00f3 m\u1ed9t ch\u00fat kh\u00e1c nhau. Tuy nhi\u00ean<\/span> \u0111a s\u1ed1<\/span> c\u00e1c \u0111\u1ed1i tho\u1ea1i \u0111\u01b0\u1ee3c th\u1ea5y c\u00f3 m\u1ed9t, hay hai, ba c\u1ee7a b\u1ed1n lo\u1ea1i tham luy\u1ebfn<\/span> \u0111\u01b0\u1ee3c nh\u1ea5n m\u1ea1nh<\/span> trong Kinh t\u1ea1ng<\/span> Pali. Ba tham luy\u1ebfn<\/span> l\u00e0: tham luy\u1ebfn<\/span> v\u00e0o c\u00e1c tri ki\u1ebfn<\/span> ( X\u00e1-l\u1ee3i-ph\u1ea5t khi thi\u1ec1n \u0111\u1ecbnh<\/span> \u1edf g\u1ed1c c\u00e2y \u0111\u00e3 b\u1ecb tham luy\u1ebfn<\/span> v\u00e0o m\u1ed9t tri ki\u1ebfn<\/span> v\u1ec1 thi\u1ec1n \u0111\u1ecbnh<\/span> \u201c\u0111\u00fang c\u00e1ch\u201d; Ph\u00fa-l\u00e2u-na\u00a0 \u0111\u00e3 b\u1ecb tham luy\u1ebfn<\/span> v\u00e0o m\u1ed9t tri ki\u1ebfn<\/span> l\u00e0m th\u1ebf n\u00e0o \u0111\u1ec3 d\u1ea1y Ph\u00e1p m\u1ed9t c\u00e1ch \u201cth\u00edch h\u1ee3p\u201d, m\u00e0 kh\u00f4ng bi\u1ebft \u0111\u1ebfn \u00a0c\u00e1c h\u1ecdc vi\u00ean c\u1ee7a ng\u00e0i c\u00f3 kh\u1ea3 n\u0103ng h\u1ecdc<\/span> v\u00e0 th\u00f4ng hi\u1ec3u<\/span> Ph\u00e1p t\u1eeb m\u1ed9t tri ki\u1ebfn<\/span> bi\u1ec7t th\u00f9 \u0111\u00f3); tham luy\u1ebfn<\/span> v\u00e0o c\u00e1c gi\u1edbi h\u1ea1nh<\/span> v\u00e0 c\u00e1c tu t\u1eadp<\/span> ngo\u1ea1i c\u1ea3nh<\/span> theo c\u00e1ch ch\u1ec9 l\u00e0m t\u1ed1t cho gi\u1edbi h\u1ea1nh<\/span> (\u0110\u1ea1i Ca di\u1ebfp<\/span> ch\u1ec9 xin th\u1ee9c \u0103n<\/span> t\u1eeb c\u00e1c k\u1ebb ngh\u00e8o \u0111\u00e3 b\u1ecb tham luy\u1ebfn<\/span> v\u00e0o c\u00e1c tu t\u1eadp<\/span> ngo\u1ea1i c\u1ea3nh<\/span>), v\u00e0 tham luy\u1ebfn<\/span> v\u00e0o s\u1ef1 tin t\u01b0\u1edfng<\/span> m\u1ed9t c\u00e1i ng\u00e3 v\u00e0 c\u00e1c hi\u1ec7n t\u01b0\u1ee3ng<\/span> c\u1ed1 \u0111\u1ecbnh v\u00e0 bi\u1ec7t l\u1eadp m\u1ed9t c\u00e1ch t\u1ed5ng qu\u00e1t (g\u1ed3m c\u1ea3 c\u00e1c t\u1eeb ng\u1eef<\/span>) (Maudgalyayana \/ M\u1ee5c -ki\u1ec1n-li\u00ean trong khi gi\u1ea3ng d\u1ea1y cho c\u00e1c k\u1ebb t\u1ea1i gia<\/span> th\u00ec b\u1ecb tham luy\u1ebfn<\/span> v\u00e0o \u00fd ni\u1ec7m<\/span> r\u1eb1ng c\u00f3 m\u1ed9t c\u00e1i ng\u00e3 hi\u1ec7n h\u1eefu<\/span> th\u1ef1c h\u1eefu l\u00e0 k\u1ebb \u0111ang gi\u1ea3ng d\u1ea1y cho c\u00e1c c\u00e1 nh\u00e2n<\/span> hi\u1ec7n h\u1eefu<\/span> th\u1ef1c h\u1eefu). Tham luy\u1ebfn<\/span> th\u1ee9 t\u01b0 \u0111\u01b0\u1ee3c nh\u1ea5n m\u1ea1nh<\/span> trong Kinh t\u1ea1ng<\/span> Pali l\u00e0 tham luy\u1ebfn<\/span> v\u00e0o c\u00e1c l\u1ea1c th\u00fa<\/span> gi\u00e1c quan<\/span> (trong Ch\u01b0\u01a1ng 2 Vimalakirti khuy\u1ebfn kh\u00edch m\u1ecdi ng\u01b0\u1eddi<\/span> c\u1ee7a th\u00e0nh ph\u1ed1 Vaisali \u0111o\u1ea1n tr\u1eeb h\u1ebft c\u00e1c tham luy\u1ebfn<\/span> c\u1ee7a h\u1ecd v\u1edbi c\u00e1c th\u00e2n th\u1ec3<\/span> v\u1eadt l\u00ed c\u1ee7a h\u1ecd m\u00e0 ch\u00fang l\u00e0 su\u1ed1i ngu\u1ed3n c\u1ee7a c\u1ea3 l\u1ea1c th\u00fa<\/span> gi\u00e1c quan<\/span> v\u00e0 \u0111au kh\u1ed5<\/span>). Trong khi kh\u1ea3o s\u00e1t s\u1ef1 ch\u00e2n th\u00e0nh<\/span> khuy\u00ean b\u1ea3o cho m\u1ed7i B\u1ed3 t\u00e1t<\/span> h\u00e3y c\u1ed1 g\u1eafng<\/span> nh\u1eadn ra<\/span> c\u00e1i tham luy\u1ebfn<\/span> n\u00e0o c\u1ee7a c\u00e1c tham luy\u1ebfn<\/span> n\u00f3i tr\u00ean \u0111ang di\u1ec5n ra. Trong s\u1ef1 kh\u1ea3o s\u00e1t n\u00e0y, h\u00e3y c\u1ea9n th\u1eadn<\/span> \u0111\u1eebng qu\u00ean [= remember] r\u1eb1ng m\u1ee5c \u0111\u00edch<\/span> c\u1ee7a Vimalakirti l\u00e0 kh\u00f4ng l\u00e0m c\u00e1c \u0111\u1ec7 t\u1eed<\/span> c\u1ee7a Ph\u1eadt x\u1ea5u h\u1ed5<\/span>, nh\u01b0ng \u0111\u1ec3 gi\u00fap h\u1ecd ti\u1ebfn xa h\u01a1n<\/span> tr\u00ean \u0111\u1ea1o l\u1ed9 trong s\u1ef1 t\u0103ng tr\u01b0\u1edfng<\/span> t\u00e2m linh<\/span> c\u1ee7a h\u1ecd.<\/span><\/p>\n

6.\u00a0 S\u1ef1 im l\u1eb7ng<\/span> s\u1ea5m s\u00e9t<\/span> c\u1ee7a Vimalakirti<\/b><\/span><\/p>\n

Kinh \u0111\u1ea1t t\u1edbi m\u1ed9t th\u1eddi \u0111i\u1ec3m quan tr\u1ecdng nh\u1ea5t v\u1edbi gi\u00e1o ph\u00e1p<\/span> v\u00f4 ng\u00f4n<\/span> v\u1ec1 im l\u1eb7ng<\/span>. Trong ch\u01b0\u01a1ng 9 V\u0103n-th\u00f9 -s\u01b0 -l\u1ee3i th\u1ec9nh v\u1ea5n c\u00e1c B\u1ed3 t\u00e1t<\/span> tham d\u1ef1<\/span> ph\u00e1p tho\u1ea1i<\/span> gi\u00e1o ph\u00e1p<\/span> b\u1ea5t nh\u1ecb<\/span> l\u00e0 g\u00ec (ho\u1eb7c m\u1ed9t c\u00e1ch minh \u0111\u1ecbnh h\u01a1n l\u00e0m c\u00e1ch n\u00e0o c\u00e1c B\u1ed3 t\u00e1t<\/span> \u0111i v\u00e0o<\/span> ph\u00e1p m\u00f4n b\u1ea5t nh\u1ecb<\/span> ?)<\/span><\/p>\n

M\u1ed7i B\u1ed3 t\u00e1t<\/span> \u0111\u01b0a ra m\u1ed9t c\u00e2u tr\u1ea3 l\u1eddi<\/span> m\u00e0 v\u1ecb sau c\u00f9ng c\u00f3 v\u1ebb qu\u00e1n chi\u1ebfu<\/span> nhi\u1ec1u h\u01a1n. V\u0103n-th\u00f9-s\u01b0-l\u1ee3i v\u1ecb tr\u1ea3 l\u1eddi<\/span> sau c\u00f9ng, n\u00f3i r\u1eb1ng t\u1ea5t c\u1ea3 \u0111\u1ec1u tr\u1ea3 l\u1eddi<\/span> t\u1ed1t, nh\u01b0ng c\u00e1c c\u00e2u tr\u1ea3 l\u1eddi<\/span> th\u00ec ch\u00fang \u0111\u01b0\u1ee3c di\u1ec5n t\u1ea3<\/span> trong c\u00e1c kh\u00e1i ni\u1ec7m, \u0111\u1ec1u l\u00e0 t\u00ednh nh\u1ecb nguy\u00ean<\/span> \u0111\u1ed1i \u0111\u00e3i<\/span>, c\u0169ng nh\u01b0 ch\u00ednh c\u00e2u tr\u1ea3 l\u1eddi<\/span> c\u1ee7a ng\u00e0i, b\u1edfi v\u00ec n\u00f3 \u0111\u01b0\u1ee3c di\u1ec5n t\u1ea3<\/span> trong c\u00e1c kh\u00e1i ni\u1ec7m. Khi \u0111\u01b0\u1ee3c h\u1ecfi, Vimalakirti im l\u1eb7ng<\/span> kh\u00f4ng n\u00f3i chi c\u1ea3. D\u0129 nhi\u00ean<\/span>, trong s\u1ef1 l\u00ed<\/span> h\u1ed9i th\u00f4ng<\/span> hi\u1ec3u t\u1ea1i sao s\u1ef1 im l\u1eb7ng<\/span> c\u1ee7a ng\u00e0i l\u00e0 \u201cs\u1ea5m s\u00e9t\u201d ch\u00fang ta<\/span> ph\u1ea3i ph\u00e2n bi\u1ec7t<\/span> \u0111\u01b0\u1ee3c gi\u1eefa c\u00e1c lo\u1ea1i<\/span> im l\u1eb7ng<\/span> kh\u00e1c bi\u1ec7t, v\u00ec c\u00f3 im l\u1eb7ng<\/span> do th\u00fa v\u1ecb<\/span>, im l\u1eb7ng<\/span> do gi\u1eadn d\u1eef<\/span>, s\u1ef1 im l\u1eb7ng<\/span> c\u1ee7a s\u1eedng s\u1ed1t<\/span> ng\u1ea1c nhi\u00ean<\/span> (nh\u01b0 bi\u1ec3u hi\u1ec7n c\u1ee7a X\u00e1 – l\u1ee3i- ph\u1ea5t khi \u0111\u1ed1i \u0111\u00e1p<\/span> v\u1edbi thi\u00ean n\u1eef<\/span> ), v\u00e0 v.v\u2026Nh\u01b0ng s\u1ef1 im l\u1eb7ng<\/span> c\u1ee7a Vimalakirti kh\u00f4ng th\u1ec3 gi\u1ed1ng nh\u01b0 b\u1ea5t k\u00ec c\u00e1c lo\u1ea1i<\/span> im l\u1eb7ng<\/span> n\u00e0y, b\u1edfi v\u00ec ch\u00fang \u0111\u1ec1u l\u00e0 h\u1ec7 th\u1ed1ng<\/span> ng\u00f4n ng\u1eef<\/span> c\u00f3 t\u00ednh \u0111\u1ed1i ngh\u1ecbch, v\u00e0, do th\u1ebf, c\u00f3 t\u00ednh nh\u1ecb nguy\u00ean<\/span> \u0111\u1ed1i \u0111\u00e3i<\/span>. N\u00f3i ch\u00ednh x\u00e1c<\/span> h\u01a1n, s\u1ef1 im l\u1eb7ng<\/span> c\u1ee7a ng\u00e0i l\u00e0 s\u1ef1 im l\u1eb7ng<\/span> c\u1ee7a gi\u00e1c ng\u1ed9<\/span>, m\u00e0 n\u00f3 l\u00e0 s\u1ef1 ch\u1eb3ng c\u00f3 m\u1ed9t kh\u00e1i ni\u1ec7m v\u1ec1 s\u1ef1 im l\u1eb7ng<\/span>, v\u00e0, do th\u1ebf c\u0169ng ch\u1eb3ng c\u00f3 b\u1ea5t k\u00ec m\u1ed9t kh\u00e1i ni\u1ec7m n\u00e0o kh\u00e1c. Ng\u00e0i s\u1eed d\u1ee5ng<\/span> ng\u00f4n ng\u1eef<\/span> khi th\u00edch h\u1ee3p<\/span>, v\u00e0 im l\u1eb7ng<\/span> khi th\u00edch h\u1ee3p<\/span>, h\u00e0nh \u0111\u1ed9ng t\u1ee9c<\/span> th\u1eddi theo c\u00e1c ho\u00e0n c\u1ea3nh<\/span>. S\u1ef1 im l\u1eb7ng<\/span> c\u1ee7a Vimalakirti l\u00e0 s\u1ea5m s\u00e9t<\/span> b\u1edfi v\u00ec n\u00f3 khai hi\u1ec3n<\/span> t\u00ednh b\u1ea5t nh\u1ecb<\/span> (xem b\u00ean d\u01b0\u1edbi)<\/span><\/p>\n

7.\u00a0 C\u1eeda c\u1ee7a t\u00ednh b\u1ea5t nh\u1ecb<\/span> c\u1ee7a Vimalakirti<\/b><\/span><\/p>\n

Ch\u00fang ta<\/span> kh\u1edfi s\u1ef1 b\u1ea3n ph\u00e1c ho\u1ea1 c\u1ee7a ch\u1ee7 \u0111\u1ec1<\/span> n\u00e0y b\u1eb1ng ph\u00e2n bi\u1ec7t<\/span> gi\u1eefa hai c\u1eeda c\u1ee7a t\u00ednh nh\u1ecb nguy\u00ean<\/span> v\u00e0 t\u00ednh b\u1ea5t nh\u1ecb<\/span>.<\/span><\/p>\n

L\u00e0 con ng\u01b0\u1eddi<\/span> ch\u00fang ta<\/span> l\u00e0 c\u00e1c k\u1ebb sinh s\u1ed1ng v\u1edbi t\u00ednh nh\u1ecb nguy\u00ean<\/span>, b\u1edfi v\u00ec ch\u00fang ta<\/span> s\u1eed d\u1ee5ng<\/span> c\u00e1c kh\u00e1i ni\u1ec7m nh\u1ecb nguy\u00ean<\/span> \u0111\u1ed1i \u0111\u00e3i<\/span> t\u1ed1t \/ x\u1ea5u, \u0111\u1ea1i bi<\/span> \/ b\u1ea5t nh\u00e2n (compassion\/ meanness; mean: extremely unkind) v\u00e0 r\u1ed9ng l\u1edbn \/ nh\u1ecf b\u00e9 \u0111\u1ec3 ngh\u0129 v\u1ec1 v\u00e0 truy\u1ec1n \u0111\u1ea1t<\/span> c\u00e1c tr\u1ea3i nghi\u1ec7m v\u00e0 c\u00e1c t\u01b0 t\u01b0\u1edfng<\/span> c\u1ee7a ch\u00fang ta<\/span>, v\u00e0 \u0111\u1ec3 th\u00f4ng hi\u1ec3u<\/span> v\u00e0 gi\u1ea3ng d\u1ea1y Ph\u00e1p. C\u00e1c kh\u00e1i ni\u1ec7m ch\u00fang ta<\/span> s\u1eed d\u1ee5ng<\/span> \u0111\u1ec1u c\u00f3 t\u00ednh nh\u1ecb nguy\u00ean<\/span> \u0111\u1ed1i \u0111\u00e3i<\/span> b\u1edfi v\u00ec ch\u00fang \u0111\u1ec1u \u0111\u01b0\u1ee3c di\u1ec5n t\u1ea3<\/span> tr\u00ean c\u00e1c ph\u01b0\u01a1ng di\u1ec7n<\/span> c\u1ee7a c\u00e1c c\u1eb7p \u0111\u00f4i c\u1ee7a c\u00e1c \u0111\u1ed1i ngh\u1ecbch. Th\u00eam n\u1eefa, l\u00e0 con ng\u01b0\u1eddi<\/span>, ch\u00fang ta<\/span> kh\u00f4ng c\u00f3 l\u1ef1a ch\u1ecdn<\/span> thay th\u1ebf n\u00e0o kh\u00e1c (ho\u1eb7c c\u00f3 v\u1ebb nh\u01b0 v\u1eady), ngo\u1ea1i tr\u1eeb s\u1eed d\u1ee5ng<\/span> c\u00e1c kh\u00e1i ni\u1ec7m\u00a0 trong \u0111\u1eddi<\/span> s\u1ed1ng h\u00e0ng ng\u00e0y c\u1ee7a ch\u00fang ta<\/span> — v\u00e0 \u0111\u1ec3 ti\u1ebfp c\u1eadn v\u00e0 th\u1eadt ch\u1ee9ng t\u00ednh th\u1eadt<\/span> t\u1ea1i b\u1ea5t nh\u1ecb<\/span>, tuy\u1ec7t \u0111\u1ed1i<\/span> (\u201ct\u00ednh kh\u00f4ng\u201d) xuy\u00ean qua<\/span> c\u1eeda c\u1ee7a m\u1ed9t \u0111\u01b0\u1eddng l\u1ed1i t\u01b0 duy<\/span> c\u00f3 t\u00ednh nh\u1ecb nguy\u00ean<\/span> \u0111\u1ed1i \u0111\u00e3i<\/span>.Tuy th\u1ebf<\/span>, \u0111i\u1ec1u n\u00e0y kh\u00f4ng h\u00e0m \u00fd trong s\u1ef1 l\u00e0m nh\u01b0 th\u1ebf ch\u00fang ta<\/span> b\u1ecf l\u1ea1i th\u1ebf gi\u1edbi<\/span> c\u1ee7a t\u00ednh nh\u1ecb nguy\u00ean<\/span> \u0111\u1ed1i \u0111\u00e3i<\/span> ra ph\u00eda sau, b\u1edfi v\u00ec trong th\u1eadt ch\u1ee9ng t\u00ednh kh\u00f4ng<\/span> th\u00ec t\u00ednh nh\u1ecb nguy\u00ean<\/span> \u0111\u1ed1i \u0111\u00e3i<\/span> c\u1ee7a t\u00ednh nh\u1ecb nguy\u00ean<\/span> \u0111\u1ed1i \u0111\u00e3i<\/span> \/ t\u00ednh b\u1ea5t nh\u1ecb<\/span> th\u00ec \u0111\u01b0\u1ee3c si\u00eau vi\u1ec7t<\/span> , b\u1edfi v\u00ec n\u00f3 c\u0169ng ch\u1eb3ng \u0111\u01b0\u1ee3c hi\u1ec3u l\u00e0 \u201chi\u1ec7n h\u1eefu\u201d trong ch\u00ednh n\u00f3. N\u1ebfu n\u00f3 hi\u1ec7n h\u1eefu<\/span> trong ch\u00ednh n\u00f3, s\u1ef1 gi\u00e1c ng\u1ed9<\/span> (s\u1ef1 t\u1ec9nh bi\u1ebft t\u1edbi tr\u1ea1ng th\u00e1i<\/span> ch\u00fang ta<\/span> th\u1eadt s\u1ef1 l\u00e0 ai) s\u1ebd l\u00e0 kh\u00f4ng th\u1ec3 c\u00f3 \u0111\u01b0\u1ee3c.V\u1eady th\u00ec<\/span> l\u00e0m th\u1ebf n\u00e0o c\u00e1c B\u1ed3 t\u00e1t<\/span> \u0111i v\u00e0o<\/span> c\u00f5i c\u1ee7a t\u00ednh b\u1ea5t nh\u1ecb<\/span> b\u1eb1ng c\u00e1c ph\u01b0\u01a1ng ti\u1ec7n<\/span> c\u1ee7a t\u00ednh nh\u1ecb nguy\u00ean<\/span> \u0111\u1ed1i \u0111\u00e3i? \u0110\u00e2y l\u00e0 c\u00e2u h\u1ecfi m\u00e0 Vimalakirti h\u1ecfi h\u1ed9i ch\u00fang<\/span> c\u00e1c B\u1ed3 t\u00e1t<\/span> trong Ch\u01b0\u01a1ng 9 — v\u00e0\u00a0 32 v\u1ecb \u0111\u01b0a ra c\u00e2u tr\u1ea3 l\u1eddi<\/span> b\u1eb1ng bi\u1ec3u th\u1ecb<\/span>\u00a0 c\u00e1ch n\u00e0o m\u00e0 m\u1ed9t t\u00ednh nh\u1ecb nguy\u00ean<\/span> \u0111\u1ed1i \u0111\u00e3i<\/span>\u00a0 c\u00f3 th\u1ec3 \u0111\u01b0\u1ee3c si\u00eau vi\u1ec7t<\/span> b\u1eb1ng c\u00e1c ph\u01b0\u01a1ng ti\u1ec7n<\/span> c\u1ee7a c\u00e1c m\u00e2u thu\u1eabn<\/span> t\u1ef1 n\u1ed9i trong n\u00f3. \u0110\u00e2y l\u00e0 gi v\u1eafn t\u1eaft<\/span> v\u1ec1 ba t\u1ec9 d\u1ee5: (Sriganta\/ \u0110\u1ee9c Th\u1ee7 — b\u1ea3n La Th\u1eadp\/ Th\u1eafng M\u1eadt– b\u1ea3n Huy\u1ec1n Trang<\/span>) \u201cT\u00f4i v\u00e0 c\u1ee7a t\u00f4i l\u00e0 hai. N\u1ebfu kh\u00f4ng<\/span> c\u00f3 s\u1ef1 ph\u1ecfng \u0111o\u00e1n<\/span> v\u1ec1 c\u00f3 ng\u00e3 th\u00ec s\u1ebd kh\u00f4ng c\u00f3 ng\u00e3 s\u1edf<\/span>. Nh\u01b0 v\u1eady s\u1ef1 ch\u1eb3ng c\u00f3 s\u1ef1 ph\u1ecfng \u0111o\u00e1n<\/span> l\u00e0 c\u1eeda v\u00e0o t\u00ednh b\u1ea5t nh\u1ecb\u201d; (Vidyudeva\/ \u0110i\u1ec7n Thi\u00ean) \u201cTr\u00ed tu\u1ec7 v\u00e0 v\u00f4 minh<\/span> l\u00e0 nh\u1ecb nguy\u00ean<\/span> \u0111\u1ed1i \u0111\u00e3i<\/span>. B\u1ea3n ch\u1ea5t<\/span> c\u1ee7a v\u00f4 minh<\/span> v\u00e0 b\u1ea3n ch\u1ea5t<\/span> c\u1ee7a tr\u00ed tu\u1ec7<\/span> l\u00e0 \u0111\u1ed3ng nh\u1ea5t. B\u1edfi v\u00ec v\u00f4 minh<\/span> th\u00ec kh\u00f4ng th\u1ec3 b\u1ecb quy \u0111\u1ecbnh<\/span>, kh\u00f4ng th\u1ec3 t\u00ednh<\/span> to\u00e1n, v\u00e0 v\u01b0\u1ee3t ngo\u00e0i l\u00e3nh v\u1ef1c<\/span> c\u1ee7a t\u00e2m ni\u1ec7m<\/span>. S\u1ef1 th\u1eadt<\/span> ch\u1ee9ng \u0111i\u1ec1u n\u00e0y l\u00e0 l\u1ed1i v\u00e0o trong t\u00ednh b\u1ea5t nh\u1ecb\u201d; (Srigarbha ; \u0110\u1ee9c T\u1ea1ng — b\u1ea3n La Th\u1eadp<\/span>; Th\u1eafng T\u1ea1ng — b\u1ea3n Huy\u1ec1n Trang<\/span>)\u00a0 \u201cT\u00ednh nh\u1ecb nguy\u00ean<\/span> \u0111\u1ed1i \u0111\u00e3i<\/span> \u0111\u01b0\u1ee3c ki\u1ebfn l\u1eadp<\/span> b\u1edfi c\u00e1c hi\u1ec3n th\u1ecb<\/span> kh\u00e1i ni\u1ec7m. T\u00ednh b\u1ea5t nh\u1ecb<\/span> l\u00e0 phi \u0111\u1ed1i t\u01b0\u1ee3ng. Th\u1ebf n\u00ean s\u1ef1 kh\u00f4ng th\u1ee7 v\u00e0 s\u1ef1 kh\u00f4ng x\u1ea3 l\u00e0 l\u1ed1i v\u00e0o trong t\u00ednh b\u1ea5t nh\u1ecb\u201d. Gi\u00e1o ph\u00e1p<\/span> \u1edf \u0111\u00e2y (n\u00f3 l\u00e0 c\u1ed1t l\u00f5i<\/span> c\u1ee7a Kinh n\u00e0y) l\u00e0 m\u1ed7i c\u1eb7p \u0111\u00f4i \u0111\u00f3 c\u1ee7a c\u00e1c \u0111\u1ed1i ngh\u1ecbch ki\u1ebfn l\u1eadp<\/span> b\u1edfi t\u00e2m v\u00e0 khi b\u1ea1n \u0111i v\u00e0o<\/span> ph\u00e1p m\u00f4n b\u1ea5t nh\u1ecb<\/span> khi b\u1ea1n th\u1eadt ch\u1ee9ng \u0111i\u1ec1u n\u00e0y, v\u00e0 trong c\u00e1c h\u1ec7 qu\u1ea3 th\u1ea5y r\u1eb1ng ch\u00fang \u0111\u1ec1u kh\u00f4ng c\u00f3 gi\u00e1 tr\u1ecb<\/span> ch\u00ednh x\u00e1c<\/span> v\u1ec1 ph\u01b0\u01a1ng di\u1ec7n<\/span> t\u1ed1i h\u1eadu<\/span> (ultimately valid), nh\u01b0ng ch\u1ec9 l\u00e0 ph\u01b0\u01a1ng ti\u1ec7n<\/span> \u0111i t\u1edbi m\u1ed9t c\u1ee9u c\u00e1nh<\/span>. Trong s\u1ef1 l\u00ed<\/span> h\u1ed9i th\u00f4ng<\/span> hi\u1ec3u ho\u00e0n to\u00e0n<\/span> \u0111i\u1ec1u n\u00e0y, Vimalakirti t\u1ecf b\u00e0y<\/span> s\u1ef1 l\u00ed<\/span> h\u1ed9i th\u00f4ng<\/span> hi\u1ec3u c\u1ee7a ng\u00e0i xuy\u00ean qua<\/span> s\u1ef1 im l\u1eb7ng<\/span> s\u1ea5m s\u00e9t<\/span> c\u1ee7a ng\u00e0i, v\u00e0 \u0111\u1ec3 l\u00e0m l\u1ee3i \u00edch<\/span> cho c\u00e1c h\u1eefu t\u00ecnh<\/span>, s\u1ef1 giao ti\u1ebfp c\u1ee7a ng\u00e0i v\u1edbi m\u1ecdi ng\u01b0\u1eddi<\/span> xung quanh<\/span> ng\u00e0i. \u0110i\u1ec1u n\u00e0y ng\u1ee5 \u00fd, trong tinh y\u1ebfu m\u1ed9t c\u00e1 nh\u00e2n<\/span> th\u1eadt s\u1ef1 t\u1ec9nh bi\u1ebft\u00a0 s\u1ed1ng m\u1ed9t cu\u1ed9c \u0111\u1eddi<\/span> kh\u00f4ng c\u00f3 h\u00e0nh \u0111\u1ed9ng ch\u1ecdn l\u1ef1a, tuy c\u00f3 m\u1ed9t ch\u00fat ngh\u1ecbch l\u00ed, m\u1ed9t k\u1ebb th\u1eadt s\u1ef1 t\u1ec9nh bi\u1ebft c\u00f3 th\u1ec3 vui h\u01b0\u1edfng<\/span> c\u00e1c h\u00e0nh \u0111\u1ed9ng ch\u1ecdn l\u1ef1a khi m\u00e0 ch\u00fang l\u00e0 c\u00e1c h\u00e0nh \u0111\u1ed9ng ch\u1ecdn l\u1ef1a v\u00e0 sau \u0111\u00f3 bu\u00f4ng b\u1ecf<\/span> ch\u00fang.<\/span><\/p>\n

Tu t\u1eadp<\/span> v\u1edbi Kinh Vimalakirti <\/b><\/span><\/p>\n

M\u1eb7c d\u00f9 ch\u00fang ta<\/span> kh\u00f4ng th\u1ec3 s\u1ed1ng \u0111\u1eddi s\u1ed1ng<\/span> c\u1ee7a Vimalakirti, ch\u00fang ta<\/span> c\u00f3 th\u1ec3 tu t\u1eadp<\/span> v\u1edbi Kinh Vimalakirti\u00a0 trong nhi\u1ec1u c\u00e1ch th\u1ee9c kh\u00e1c nhau . B\u1ed1n \u0111\u01b0\u1ee3c n\u00f3i \u0111\u1ebfn \u1edf \u0111\u00e2y: Th\u1ee9 nh\u1ea5t, s\u1ef1 im l\u1eb7ng<\/span> c\u1ee7a Vimakakirti c\u00f3 th\u1ec3 \u0111\u01b0\u1ee3c ti\u1ebfp c\u1eadn trong vai tr\u00f2<\/span> m\u1ed9t c\u00f4ng \u00e1n<\/span> (koan). \u201cC\u00e1i g\u00ec l\u00e0 s\u1ef1 im l\u1eb7ng<\/span> ?\u201d H\u00e3y ch\u1ec9 cho t\u00f4i s\u1ef1 im l\u1eb7ng<\/span> c\u1ee7a Vimalakirti (trong m\u1ed9t \u0111\u01b0\u1eddng l\u1ed1i b\u1ea5t nh\u1ecb<\/span>). T\u00ednh b\u1ea5t nh\u1ecb<\/span> c\u1ee7a Vimalakirti xu\u1ea5t hi\u1ec7n<\/span> trong vai tr\u00f2<\/span> m\u1ed9t c\u00f4ng \u00e1n<\/span> trong c\u1ea3 \u201cC\u00e1c b\u00ed m\u1eadt<\/span> c\u1ee7a B\u00edch Nham L\u1ee5c<\/span> [c\u1ee7a Vi\u00ean Ng\u1ed9 Kh\u1eafc C\u1ea7n<\/span>] v\u00e0 Thong dong l\u1ee5c<\/span> [c\u1ee7aV\u1ea1n T\u00f9ng H\u00e0nh T\u00fa]\u201d.<\/span><\/p>\n

Ch\u00fang ta<\/span> c\u0169ng c\u00f3 th\u1ec3 ti\u1ebfn h\u00e0nh c\u00f4ng t\u00e1c gi\u1ea3i tho\u00e1t ch\u00fang<\/span> ta tho\u00e1t kh\u1ecfi<\/span> c\u00e1c s\u1ef1 v\u1eadt n\u1eafm gi\u1eef kh\u00f4ng cho ch\u00fang ta<\/span> gi\u1ea3i tho\u00e1t<\/span> t\u00e2m linh<\/span>, m\u1ed9t c\u00f4ng t\u00e1c r\u1ea5t quan tr\u1ecdng trong gi\u00e1o ph\u00e1p<\/span> c\u1ee7a Ph\u1eadt.<\/span><\/p>\n

C\u00e1c xi\u1ec1ng x\u00edch tr\u00f3i bu\u1ed9c<\/span> \u1edf \u0111\u00e2y \u0111\u1ec1u kh\u00e1c bi\u1ec7t v\u00e0 c\u00f3 c\u00e1c h\u00ecnh th\u1ee9c<\/span> \u0111a b\u1ed9i c\u1ee7a tham, s\u00e2n, v\u00e0 si (ba \u0111\u1ed9c<\/span> c\u0103n b\u1ea3n<\/span> c\u1ed5 \u0111i\u1ec3n<\/span>). M\u1ed9t tu t\u1eadp<\/span> th\u1ee9 ba l\u00e0 quan s\u00e1t<\/span> <\/span>
\u00a0(do b\u1ecb h\u00ecnh ph\u1ea1t, hay kh\u00f4ng; on the mat or off) s\u1ef1 \u201cc\u00e2u n\u1ec7\u201d (\u201cstickiness\u201d) trong \u0111\u1eddi<\/span> s\u1ed1ng c\u1ee7a b\u1ea3n th\u00e2n<\/span> ch\u00fang ta<\/span>. T\u1ec9 d\u1ee5, ph\u1ea3i ch\u0103ng<\/span> Zen Ph\u1eadt gi\u00e1o<\/span> (tr\u1edf th\u00e0nh<\/span> an tr\u00fa<\/span> v\u1edbi h\u1ecdc thuy\u1ebft<\/span> ho\u1eb7c trong s\u1ef1 tr\u1edf th\u00e0nh<\/span> \u201ct\u0103ng s\u0129\u201d, ch\u1eb3ng h\u1ea1n) tr\u1edf th\u00e0nh<\/span> m\u1ed9t c\u1ee9u c\u00e1nh<\/span> trong ch\u00ednh n\u00f3, v\u00ec ngh\u0129 r\u1eb1ng nh\u01b0 th\u1ebf t\u1ed1t h\u01a1n<\/span> l\u00e0 t\u1ec9nh bi\u1ebft theo t\u00ednh b\u1ea5t nh\u1ecb<\/span> c\u1ee7a Vimalakirti?\u00a0 Cu\u1ed1i c\u00f9ng<\/span>, \u0111\u00fang nh\u01b0 truy\u1ec1n th\u1ed1ng<\/span> c\u1ee7a ch\u00fang ta<\/span> trong Thi\u1ec1n T\u00e0o \u0110\u1ed9ng<\/span> c\u1ee7a \u0110\u1ea1o Nguy\u00ean<\/span> (Dogen\u2019s Soto Zen), ch\u00fang ta<\/span> c\u00f3 th\u1ec3 quan s\u00e1t<\/span> trong t\u00ednh gi\u00e1c<\/span> dung th\u00f4ng<\/span> (open awareness) (shikantaza; ch\u1ec9 qu\u1ea3n \u0111\u1ea3 t\u1ecda<\/span>) c\u00e1c bi\u1ebfn c\u1ed1<\/span> tinh th\u1ea7n<\/span> (instances) c\u1ee7a ba \u0111\u1ed9c<\/span> v\u00e0 \u201cs\u1ef1 c\u00e2u n\u1ec7\u201d sinh kh\u1edfi<\/span> v\u00e0 qua \u0111i xuy\u00ean qua<\/span> t\u00e2m c\u1ee7a ch\u00fang ta<\/span>. Ch\u00fang ta<\/span> t\u1ef1 do<\/span> si\u00eau vi\u1ec7t<\/span> \u0111au kh\u1ed5<\/span>, nh\u01b0ng c\u0169ng t\u1ef1 do<\/span> ch\u1ecbu \u0111\u1ef1ng<\/span> \u0111au kh\u1ed5<\/span>; ch\u00fang ta<\/span> c\u00f3 th\u1ec3 tu t\u1eadp<\/span> l\u00e0 m\u1ed9t B\u1ed3 t\u00e1t<\/span>, nh\u01b0ng ch\u00fang ta<\/span> c\u00f3 th\u1ec3 h\u00e0nh s\u1eed<\/span> trong c\u00e1c \u0111\u01b0\u1eddng l\u1ed1i phi-B\u1ed3 t\u00e1t; tu t\u1eadp<\/span> c\u1ee7a ch\u00fang ta<\/span> l\u00e0 \u0111\u1ec3 tr\u1edf v\u1ec1<\/span> n\u01a1i m\u00e0 ch\u00fang ta<\/span> \u1edf trong th\u1eddi \u0111i\u1ec3m x\u00e1c \u0111\u1ecbnh\/ s\u00e1t na<\/span> x\u00e1c \u0111\u1ecbnh (m\u00e0 n\u00f3 l\u00e0 t\u1ea5t c\u1ea3 c\u00e1c th\u1eddi \u0111i\u1ec3m\/ s\u00e1t na<\/span>) — \u0111\u00e2y l\u00e0 tu t\u1eadp<\/span> v\u1ec1 t\u00ednh b\u1ea5t nh\u1ecb<\/span>.\u00a0<\/span><\/p>\n

———————————————————–.<\/span><\/p>\n

Ch\u00fa th\u00edch<\/b><\/span><\/p>\n

1. Vimalakirti: Duy- ma – c\u1eadt = V\u00f4 C\u1ea5u X\u01b0ng<\/span> =T\u1ecbnh Danh<\/span><\/p>\n

2. The Holy Teaching of Vimalakirti. A Mahayana Scripture. Translated by Robert A.F. Thurman . The Pennsylvania State University Press, 1976. 19th<\/sup> Printing 2014.<\/span><\/p>\n

S\u00e1ch 166 trang ch\u1eef nh\u1ecf. L\u1eddi gi\u1edbi thi\u1ec7u<\/span> 9 trang. B\u1ea3n d\u1ecbch Kinh<\/span> t\u1eeb T\u1ea1ng<\/span> ng\u1eef sang Anh ng\u1eef, 92 trang. Ch\u00fa th\u00edch 31 trang. Ba ph\u1ee5 b\u1ea3n Glossary : Sanskrit 10 trang ; Numerical Categories ( Thu\u1eadt ng\u1eef<\/span> Ph\u1eadt h\u1ecdc<\/span> danh s\u1ed1) 10 trang .Technical Terms (Thu\u1eadt ng\u1eef<\/span> Ph\u1eadt h\u1ecdc<\/span>) 9 trang.<\/span><\/p>\n

3. B\u1ea3n Sanskrit c\u1ee7a Kinh Vimalakirti\u00a0 \u0111\u01b0\u1ee3c ph\u00e1t hi\u1ec7n do Gi\u00e1o s\u01b0 Takahashi Hisao ( Cao Ki\u1ec1u\u00a0 Th\u01b0\u1ee3ng Phu ) ph\u00e1t hi\u1ec7n th\u00e1ng S\u00e1u , ng\u00e0y 30, 1999, trong khi \u00f4ng c\u00f9ng nh\u00f3m nghi\u00ean c\u1ee9u<\/span> \u0111\u01b0\u1ee3c s\u1ef1 cho ph\u00e9p<\/span> c\u1ee7a Ch\u00ednh ph\u1ee7 Trung Qu\u1ed1c<\/span>, \u0111ang s\u01b0u t\u1ea7m th\u01b0 t\u1ecbch trong cung \u0111i\u1ec7n Potala, th\u1ee7 ph\u1ee7 c\u1ee7a T\u00e2y T\u1ea1ng<\/span>. B\u1ea3n Sanskrit v\u00e0 B\u1ea3n d\u1ecbch ti\u1ebfng T\u00e2y T\u1ea1ng<\/span> \u0111\u01b0\u1ee3c c\u00f4ng b\u1ed1<\/span> th\u00e1ng Ba,\u00a0 2004 , do nh\u00f3m Nghi\u00ean c\u1ee9u<\/span> V\u0103n h\u1ecdc<\/span> Ph\u1eadt gi\u00e1o<\/span>, Vi\u1ec7n \u0110\u1ea1i h\u1ecdc<\/span> Taisho , Tokyo \u00a0\u00a0( Duy Ma C\u1eadt<\/span> S\u1edf Thuy\u1ebft. Vi\u1ec7t d\u1ecbch: Tu\u1ec7 S\u1ef9<\/span><\/p>\n

4. C\u00e1c b\u1ea3n d\u1ecbch Vi\u1ec7t:<\/span><\/p>\n

1. D\u1ecbch t\u1eeb b\u1ea3n H\u00e1n d\u1ecbch c\u1ee7a C\u01b0u-ma-la-th\u1eadp:\u00a0 Th\u00edch Hu\u1ec7 H\u01b0ng ; \u0110o\u00e0n Trung C\u00f2n ; Tu\u1ec7 S\u1ef9<\/span><\/p>\n

2. D\u1ecbch t\u1eeb b \u1ea3n H\u00e1n d\u1ecbch c\u1ee7a Huy\u1ec1n Trang<\/span>: Th\u00edch B\u1ea3o L\u1ea1c ; Th\u00edch n\u1eef<\/span> T\u1ecbnh Nguy\u00ean<\/span>.<\/span><\/p>\n

5. C\u00e1c b\u1ea3n d\u1ecbch Anh ng\u1eef :<\/span><\/p>\n

Lamotte, Etienne, and Sara Boin-Webb. The Teaching of Vimalakirti: Vimalakirtinirdesa. Pali Text Society, Melksham, Wilts., U.K. 1976. Low, Albert. Zen and the Sutras. Turtle Publishing, Boston. 2000.<\/span><\/p>\n

Luk, Charles. The Vimalakirti Nirdesa Sutra. Shambhala, Berkeley & London. 1972.<\/span><\/p>\n

Thurman, Robert A. The Holy Teaching of Vimalakirti: A Mahayana Scripture. Pennsylvania State University Press, University Park. 1976.<\/span><\/p>\n

Watson, Burton. The Vimalakirti Sutra. Colombia University Press, New York. 1997. Wick, Gerry S. The Book of Equanimity: Illuminating Classic Zen Koans. Wisdom, Boston. 2005.<\/span><\/p>\n

.p.15)<\/span><\/p>\n

M\u1ed9t b\u00e0i ph\u00ea b\u00ecnh<\/span> v\u1ec1 b\u1ed1n b\u1ea3n d\u1ecbch Kinh<\/span> Vimalakirti nirdesa\u00a0\u00a0 ghi tr\u00ean<\/span><\/p>\n

The Teaching of Vimalak\u012brti (Vimalak\u012brtinirde\u015ba): A Review of Four English Translations<\/span><\/h4>\n

(vi\u1ebft v\u00e0 \u0111\u0103ng b\u1edfi Professor Jan Nattier )<\/span><\/p>\n

http:\/\/www.academia.edu\/7175821\/<\/span><\/p>\n

Ph\u1ee5 b\u1ea3n: <\/b><\/span><\/p>\n

B\u1ea3n Anh ng\u1eef pdf c\u1ee7a Minnesota Zen Meditation Center, Minneapolis MN 55408, c\u00f3 tr\u00ean m\u1ea1ng, kh\u00f4ng ghi t\u00ean t\u00e1c gi\u1ea3<\/span> b\u00e0i vi\u1ebft. Khi \u0111\u01b0\u1ee3c h\u1ecfi t\u00ean t\u00e1c gi\u1ea3<\/span> b\u00e0i vi\u1ebft,\u00a0\u00a0 Gi\u00e1m \u0111\u1ed1c H\u00e0nh ch\u00ednh c\u1ee7a Trung t\u00e2m<\/span> cho bi\u1ebft<\/span> \u0111\u00f3 l\u00e0 Guy Gibbon (m\u1ed9t Senior Teacher c\u1ee7a Trung T\u00e2m<\/span> n\u00e0y). <\/i><\/span><\/p>\n

Guy Gibbon. The Teachings of Vimalakirti\u00a0 <\/b><\/span><\/p>\n

—————–<\/b><\/span><\/p>\n

Introduction <\/b><\/span><\/p>\n

The Teaching of Vimalakirti presents in 14 fairly short chapters the core teachings of Mahayana Buddhism.[1] Considered \u2018the jewel of Mahayana Sutras,\u2019 the teaching is addressed to very advanced arhats and bodhisattvas by Vimalakirti (\u201cUndefiled Reputation\u201d), a supposedly ill, advanced lay bodhisattva. Especially influential in East Asian Buddhism, the teaching clarifies the meaning of nonduality and stresses the importance of the Bodhisattva ideal of \u201csaving all beings,\u201d as well as many other important themes in Mahayana Buddhism.[2]<\/span><\/p>\n

The teaching does this in an insightful and spiritually imaginative, if complex, manner that includes humor, satire, extravagant drama, magic, poetry, and lavish description, as well as straightforward doctrinal discussion. The style of presentation makes The Teaching of Vimalakirti one of the most fascinating, inspiring, and readable, if bizarre, Mahayana Sutras, in fact a Sutra that is so extraordinary that readers are urged to relax their logical, discursive, habitual way of thinking in order to fully absorb the teaching. Most importantly, the Sutra stresses the nondual teaching that all dichotomies like nirvana and samsara, sickness and health, sacred and secular, and men and women are ultimately empty and thus make no sense.[3]<\/span><\/p>\n

When this teaching is fully realized, one understands completely (as Dogen and Susuki Roshi continually point out) that everything is already whole \u2013 so \u2018just try your best and show up.\u2019 Origin and Brief History The Sutra was most likely written down for the first time in India between the 1st century BCE and the 1st century CE (with ca. 100 CE most frequently mentioned), making it one of the earliest Mahayana Sutras to be written down. Presumably (but not assuredly), it was handed down orally from the time of the Buddha.[4]<\/span><\/p>\n

The first translation of the Sutra into Chinese occurred in 180 CE. At least six additional translations in Chinese remain in existence, attesting to the popularity of the Sutra in East Asian Buddhism, where it became a noted genre of literature, not just a religious document. [5]<\/span><\/p>\n

Kum\u0101raj\u012bva\u2019s translation in which it was divided into 14 chapters remains the most popular of these translations. The Sutra was later translated into Japanese (about the turn of the 6th century), Tibetan (from the original Sanskrit), and a variety of Central Asian languages. Recent translations in English (at least six) and other modern languages are now available. Except for fragments, the original Sanskrit text has not survived. Since no school ever formed around the Sutra and it was never used as an object of devotion, it has never enjoyed the overall popularity of some other Sutras like the Heart Sutra and Lotus Sutra, and it never enjoyed the popularity in India and Tibet that it had in East Asia.<\/span><\/p>\n

The Storyline <\/b><\/span><\/p>\n

When teaching the Dharma to many hundreds of thousands of humans and nonhumans on the outskirts of the city of Vaisali in northeastern India, the Buddha is aware that Vimalakirti, a wealthy, local lay Bodhisattva, is ill and urges his most prominent disciples to visit him.[6] ,<\/span><\/p>\n

They all refuse to go, for he has chastised each of them for deficiencies in their understanding of the Dharma. Eventually Manjusri, the mythical Bodhisattva of Wisdom, goes and, initially, debates points of doctrine with Vimalakirti in his sickroom, which magically expands to accommodate the vast assembly (all 35,000 of them) that have come to watch. Manjusri then asks Vimalakirti why he is sick and is told that he is sick out of compassion, for all sentient beings are (spiritually) sick, a condition inherent in living in this Buddha Land. Vimalakirti then asks the Bodhisattvas present to tell the assemblage what their understanding of 2 nonduality is and they do so one after the other. At the end Manjusri says that while they have all spoken well, their explanations are dualistic, for nonduality cannot be expressed at all in words (though in saying this, his answer remains tainted as well). Vimalakirti is then asked for his explanation of nonduality and he remains completely silent. This is the famous thunderous silence of Vimalakirti and the highpoint of the Sutra. In the last four chapters the scene shifts back to Vaisali where the Buddha is teaching. When Manjusri and Vimalakirti and their vast assembly are magically transported back to join the Buddha, the park becomes larger to accommodate them. After several teachings by the Buddha, both Indra, the king of the gods, and Maitreya, the future Buddha, promise to protect and propagate the Sutra \u2013 and all rejoice in Vimalakirti\u2019s teaching.[7]<\/span><\/p>\n

Seven Themes <\/b><\/span><\/p>\n

A very large number of themes in Mahayana Buddhism are directly or indirectly referred to in Vimalakirti\u2019s teachings. Seven are outlined here.[8]<\/span><\/p>\n

The Dehistorization of Buddhism. <\/b><\/span><\/p>\n

As recorded in the Pali Canon, the Buddha and his disciples lived in an historical context bounded by space and time. They walked through towns and cities, often unrecognized by passersby. By contrast, events in Mahayana Sutras take place in both historical and mythical realities, as in this Sutra. While Vimalakirti is depicted as an old man living an historical existence, Manjusri and the other Bodhisattvas are ever young mythical figures not limited by time and space.[9]<\/span><\/p>\n

Unlike monks and ordinary people who are real and live in historical reality, Bodhisattvas are not real and live in archetypal reality. Both the Buddha and the Dharma are set in an archetypal context, too. The Buddha is now a spiritual figure (his true dharmakaya form) who appears on earth in bodily form (his nirmanakaya form) to teach, while the Dharma has become a purely spiritual truth whose meaning is undefinable and has to be felt or enacted rather than understood intellectually. In effect Buddhism was universalized, idealized, and dehistoricized.[10]<\/span><\/p>\n

In doing so the teachings became \u2018a living, eternal, spiritual truth\u2019 available to all beings through space and time. Unlike historical truths, the archetypal forces and forms of myth are experienced through felt understandings and undefinable meanings \u2013 and in this way touch us much more deeply than mundane historical truth can. Still, as human beings we need both, for we live in both realities. Consequently, the Vimalakirti Nirde\u015ba weaves back and forth between these two realms \u2013 as when during a dharma talk in an historical setting in a garden in a near-by town the Buddha suddenly performs a miracle!<\/span><\/p>\n

Magic in Mahayana Sutras. <\/b><\/span><\/p>\n

According to Buddhist tradition, Buddhas and Bodhisattvas as spiritually advanced beings are in possession of a vast array of magical powers. The display of these powers throughout the teachings gives the Sutra its distinctive illusory quality. For instance, before the Sutra begins, Vimalakirti, an ever youthful Bodhisattva, uses his magical powers to transform himself into an elderly layperson. In Chapter 1 the Buddha turns 500 parasols brought by 500 visiting youths into a single enormous canopy that covers the entire billion-world galaxy. In chapters 5 and 6 Vimalakirti expands his 10 by 10 foot room to accommodate Manjusri and his large assembly, as well as thirty-two hundred thousand visitors and their great thrones from a distant Buddha Land, all without crowding. In Chapter 7 a goddess living in the house showers the whole assembly with heavenly flowers \u2013 and later switches sex with Sariputra. And in Chapter 10 Vimalakirti creates a magically-formed Bodhisattva and sends him to a distant Buddha Land to bring back a vessel containing fragrant ambrosia that feeds the entire assembly. In short Buddhas and Bodhisattvas are able to transform themselves into different likenesses, to move themselves through space and time\u00b8 and to transform anything into anything else. What is the purpose of magic in Mahayana Sutras? What job does it have? One part of the answer is the nature of the inconceivable spiritual truth (the \u2018Inconceivable Emancipation\u201d) that lies as a goal in 3 Mahayana Buddhism. If it is inexpressible in words, how can Bodhisattvas like Vimalakirti teach the Dharma? The answer is that they demonstrate it through action, in this case by means of magic.[11]<\/span><\/p>\n

A second part of the answer is the Mahayana view that existence itself is a magic show \u2013 that what we think we see is an apparition like those created by magicians. It\u2019s not that what we think we see is not there in some sense. The problem is how we understand our experiences. This is why the magical acts in the Sutra are to be understood as demonstrations, if fanciful demonstrations, of the Dharma – of what existence is really like. Again, in short the magic in Mahayana Sutras is intended to be poetic and mythic for the same reasons that the historical reality of the Pali Canon was universalized, idealized, and dehistoricized in the Mahayana tradition.<\/span><\/p>\n

Buddha Lands. <\/b><\/span><\/p>\n

The phantasmagorical imagery of Mahayana sutras is also evident in the presence of numerous, diverse Buddha Lands (Buddha fields, Pure Lands). In Buddhist cosmology, space, which is infinite, is occupied by world systems, a thousand of which make up a small universe.[12]<\/span><\/p>\n

A thousand of these make up a middling universe and a thousand of these make up a great universe that corresponds to a Buddha Land presided over (with some exceptions) by a particular Buddha who is responsible for the spiritual development of all beings in that realm. Buddha Lands are created by Bodhisattvas through the perfection of their own mind within the context of spiritual practice. There are pure Buddha Lands in which spiritual development is relatively easy and impure Buddha Lands in which spiritual development is difficult, of which our Saha universe of suffering is an example.<\/span><\/p>\n

Among the Buddha Lands mentioned in the Sutra are Sarvagandhasugandha (\u201cSweetly Fragrant with all Perfumes\u201d), which is presided over by the Buddha Sugandhakuta,13 and Abhirati, the Buddha Land of the Buddha Aksobhya, from which Vimalakirti himself comes from. He was voluntarily reincarnated as an old man in our Saha universe of suffering in order to purify all beings in that world system. What does the presence of (presumably) imaginary Buddha Lands in Mahayana sutras have to do with our own spiritual development? A short answer is that if a Buddha Land (like the dharmakaya form of a Buddha) is intended to represent a pure mind, and we have the ability through spiritual practice to create the world we live in (think poetic imagery here), then we have the ability to develop a pure mind, too, by following the Bodhisattva Ideal.<\/span><\/p>\n

Vimalakirti\u2019s Use of Skillful Means.<\/b><\/span><\/p>\n

Mahayana Buddhism places great importance on skillful means (Upayakausalya) because just one approach to \u201csaving all beings\u201d is ineffective, for people and their modes of suffering are quite diverse.[14]<\/span><\/p>\n

To be effective, then, a Bodhisattva has to approach people skillfully in diverse ways. Vimalakirti displays this quality as well as any other Bodhisattva in Buddhist literature. Although an ever young Bodhisattva, he takes on the appearance of an old, sick (but rich) layman who wears the white clothes of a layman and lives like other ordinary people in the town of Vaisali. He does all of this in order to spread the Dharma. He meets everyone on her or his own level in their environment, visiting schools, businesses, and even brothels to put into practice the nondual life (see below). He seems to be a responsible family man with a job and a house \u2013 in other words an ordinary if important lay person. Because he is \u201csick,\u201d people come to visit him, giving him an opportunity to teach them the Dharma. By implication, the Sutra also makes the point that the dichotomy between monastics and lay people is a false one (which is why, it seems, Vimalakirti is portrayed as a layman), as is the dichotomy between male and female as a goddess living in Vimalakirti\u2019s house humorously teaches Shariputra in the goddess chapter.<\/span><\/p>\n

The Admonishment of Buddha\u2019s Disciples.<\/b><\/span><\/p>\n

The practice of skillful means is not always carried out in a gentle manner; it can take the form of \u201ctough love,\u201d as exhibited by Vimalakirti\u2019s admonishment of many of the Buddha\u2019s disciples in chapters 3 and 4 for shortcomings in their understanding of the Dharma.[15]<\/span><\/p>\n

[Since the teachings in the Sutra are for very advanced Bodhisattvas and arhats (those ready 4 to leave the \u201craft\u201d), the incorrect understandings may seem minor to those of us less far along the path.] One of Vimalakirti\u2019s main concerns is to try to get people to let go of their various attachments through the use of skillful means \u2013 and this is really all that he does throughout the Sutra. Since people vary in what their attachments are, the conversation he has with each of the Bodhisattvas is somewhat different. Nonetheless, most seem to involve one or more of three of the four kinds of attachments emphasized in the Pali Canon. The three attachments are: attachment to views (Shariputra when meditating at the foot of a tree has become attached to a view about \u201cproper\u201d meditation; Purna has become attached to a view of how to teach the Dharma \u201cproperly,\u201d ignoring whether his students are able to learn and understand the Dharma from that particular view), attachment to ethics and external practices merely for their own sakes (Mahakasyapa in only begging food from the poor has become attached to external practices), and attachment to the belief in a fixed and separate self and phenomena in general (including words!) (Maudgalyayana in teaching the Dharma to householders is attached to the idea that there is a real existent self who is teaching real existent people). The fourth attachment emphasized in the Pali Canon is attachment to sensuous pleasure (in Chapter 2 Vimalakirti encourages the people of Vaisali to give up their attachment to their physical bodies, which are the source of both sensuous pleasure and suffering). In reviewing Vimalakirti\u2019s admonishment of each Bodhisattva try to identify which of the above attachments is at play. During the review remember that Vimalakirti\u2019s purpose is not to humiliate the Buddha\u2019s disciples, but to help them move further along the path in their spiritual development.<\/span><\/p>\n

Vimalakirti\u2019s Thunderous Silence.<\/b><\/span><\/p>\n

The Sutra reaches its climax with Vimalakirti\u2019s wordless teaching of silence. In Chapter 9 Manjusri asks the Bodhisattvas in attendance what a non-dual teaching is (or, more formally, \u201cHow do Bodhisattvas enter the Dharma Door of Nonduality?\u201d).[16]<\/span><\/p>\n

Each gives an answer seemingly more insightful than the last. Manjusri, the last to answer, says that they have all spoken well, but their replies themselves, being expressed in concepts, are in essence dualistic \u2013 as is his own reply, for it is expressed in concepts. When asked, Vimalakirti keeps his silence saying nothing at all. Of course, in understand why his silence is \u201cthunderous\u201d we must distinguish between different kinds of silence, for there is amused silence, angry silence, the silence of stupefaction (as displayed by Shariputra in his confrontation with the princess), and so on. But his silence cannot be like any of these kinds of silence, for they are opposite speech and, therefore, dualistic. Rather, his silence is the silence of enlightenment, which is the absence of a concept of silence and, for that matter, any other concept. He uses speech when appropriate and silence when appropriate, acting spontaneously according to circumstances. Vimalakirti\u2019s silence is \u201cthunderous\u201d because it opens up the gate of nonduality (see below).[17]<\/span><\/p>\n

Vimalakirti\u2019s Gate of Nonduality. <\/b><\/span><\/p>\n

We start the sketch of this theme by distinguishing between the two Dharma gates of duality and nonduality.[18]<\/span><\/p>\n

As human beings we are creatures of duality, for we use dualistic concepts like good\/bad, compassion\/meanness, and large\/small to think about and communicate our experiences and thoughts \u2013 and to understand and teach the Dharma. The concepts we use are dualistic because they are expressed in terms of pairs of opposites. Again, as human beings we have no alternative (or so it seems) but to use concepts in our daily life \u2013 and to approach and realize absolute, non-dual reality (\u201cemptiness\u201d) through the gate of a dualistic way of thinking. This does not mean, however, that in doing so we leave the world of duality behind, for in realizing emptiness the duality of duality\/nonduality itself is transcended, for neither is understood to \u201cexist\u201d in itself. If it did, enlightenment (\u201cwaking up to who we really are\u201d) would not be possible. So how does a Bodhisattva enter the realm of nonduality by means of the dualistic? That is the question that Vimalakirti asks the assembly of Bodhisattvas in Chapter 9 \u2013 and 32 give a reply by showing how a duality can be transcended by means of the contradictions inherent in it. Here in brief are three examples: (Sriganta) \u201cI and mine are two. If there is no presumption of a self there will be no 5 possessiveness. Thus the absence of presumption is the entrance into Nonduality\u201d; (Vidyudeva) \u201cKnowledge and ignorance are dualistic. The nature of ignorance and of knowledge are the same. For ignorance is undefined, incalculable and beyond the sphere of thought. The realization of this is the entrance into Nonduality\u201d; (Srigarbha) \u201cDuality is constituted by conceptual manifestations. Nonduality is objectless. Therefore, nongrasping and nonrejecting is the entrance into Nonduality.\u201d The teaching here (which is the core of the Sutra) is that pairs of opposites are created by the mind \u2013 and one enters the Dharma Gate of nonduality when one realizes this and, in consequence, sees that they are not ultimately valid, but only means to an end. In thoroughly understanding this, Vimalakirti exhibits his understanding through his \u201cthunderous silence\u201d and, to benefit all beings, his interactions with people around him. This means in essence that a truly awake one lives a life without preference \u2013 though somewhat paradoxically, a truly awake one can enjoy her preferences as long as they are then let go.[19]<\/span><\/p>\n

Practicing with the Vimalakirti Sutra <\/b><\/span><\/p>\n

Although we cannot live the life of Vimalakirti, we can practice with the Vimalakirti Sutra in many different ways. Four are mentioned here. First, the silence of Vimalakirti can be approached as a koan. \u201cWhat is the silence?\u201d \u201cShow me the silence of Vimalakirti (in a nondual way).\u201d Vimalakirti\u2019s nonduality appears as a koan in both the Secrets of the Blue Cliff Record and the Book of Serenity. [20]<\/span><\/p>\n

We can also work on freeing ourselves from those things that keep us from spiritual emancipation, a task that was very important in the Buddha\u2019s teaching.[21]<\/span><\/p>\n

The fetters here are diverse and multiple forms of craving, hatred, and delusion (the classic three poisons). A third practice is to observe (both on the mat and off) the \u201cstickiness\u201d in our own life. For example, has Zen Buddhism (becoming familiar with its doctrines or in becoming a \u201cpriest,\u201d for example) become an end in itself, rather than awakening to Vimalakirti\u2019s nonduality? Finally, true to our tradition in Dogen\u2019s Soto Zen, we can observe in open awareness (shikantaza) instances of the three poisons and \u201cstickiness\u201d arising and passing through our mind. We are free to transcend suffering, but also free to suffer; we can practice to be a Bodhisattva, but we can act in non-Bodhisattva ways, too; our practice is to return <\/span>
\u00a0to where we are in the moment (which is all moments) \u2013 this is the practice of nonduality!<\/span><\/p>\n

——————————<\/b><\/span><\/p>\n

Notes <\/b><\/span><\/p>\n

1. The teaching is also known as the Vimalakirti Nirde\u015ba (Sutra), \u201cThe Reconciliation of Dichotomies,\u201d and \u201cThe Sutra on the Inconceivable Liberation <\/span>
(or Emancipation) of Total Freedom.\u201d The word \u201cnirde\u015ba\u201d means \u201cinstruction\/advice.\u201d For translations and studies of the teaching, see Lamotte and Boin-Webb (1976), Low (2000), Luk (1972), Mather (1968), McRae (2004), Thurman (1976), and Watson (1997).<\/span><\/p>\n

2. Additional themes include the equal spiritual potential of Buddhist women and men (both lay and monastic), and the necessity of emancipation from the three poisons of craving, hatred, and ignorance that prevent us from becoming a bodhisattva or Buddha. Vimalakirti\u2019s message is similar to that of N\u0101g\u0101rjuna in the Mulamadhyamakak\u0101rik\u0101, but in contrast to the dry, logical presentation of N\u0101g\u0101rjuna Vimalakirti\u2019s teaching is presented in an imaginative, lavish manner, as noted further in this introduction.<\/span><\/p>\n

3. This is the teaching of N\u0101g\u0101rjuna\u2019s Madhyamika School of Mahayana Buddhism. For alternative teachings within the Mahayana traditilon, as in the Yog\u0101c\u0101ra School, see Williams (2009) and Garfield (2002).<\/span><\/p>\n

4. Like other Mahayana Sutras just where and precisely when it was written and who the author was remains unknown.<\/span><\/p>\n

5. Unlike in India, the Chinese generally dated their translations. The teachings were first called a Sutra in Chinese translations. Reasons given for the popularity of the Sutra in East Asia include the flexibility of its outlook, its criticism of both sr\u0101vakas and the Abhidharma, its universality, and its \u2018brash humor.\u2019 6<\/span><\/p>\n

6. The assemblage includes lay people, arhats, and Brahmans, as well as bodhisattvas, various kinds of devas, and other nonhuman beings. It was considered a social obligation to visit the sick \u2013 and, it turns out, Vimalakirti has adopted the guise of a sick person to bring people in so that he can teach the Dharma to them.<\/span><\/p>\n

7. Among the topics mentioned are the various ways in which the Dharma is taught in different Buddha Lands (through silence and using perfume, for instance), the Four Great Reliances (criteria for the spiritual life), and the place where Vimalakirti comes from (Abhirati, the eastern Buddha Land of the Buddha Aksobhya) \u2013 and since everyone wants to see it, Vimalakirti uses magic to show it to them.<\/span><\/p>\n

8. Other themes not emphasized here are the equality (in emptiness) of women and men (as demonstrated by Sariputra\u2019s encounter with the goddess), the equality of lay people and monastics (again, in emptiness), and the nature of the family of the Buddha.<\/span><\/p>\n

9. Manjusri and the other Bodhisattvas featured in the Sutra are not familiar figures in Pali scriptures.<\/span><\/p>\n

10. It should be noted that the modern concept of history as we understand it was likely unknown at the time.<\/span><\/p>\n

11. A few examples: the ever expanding space of Vimalakirti\u2019s room demonstrates the absolute reality of space (i.e., that space is only a concept); in changing her sex and that of Sariputra the goddess is demonstrating that sex differences are part of the realm of phenomenal illusion; and the Sutra as a whole demonstrates \u2018the greatest magic of all, the magic of self-emptiness.\u2019<\/span><\/p>\n

12. In Buddhist cosmology space, which is infinite, is occupied by infinite world systems. One small universe is made up of 1,000 world systems, a middling universe is made up of 1,000 small universes, and a great universe is made up of a thousand of these. A Buddha Land corresponds to a great universe, most of which have a Buddha responsible for the spiritual development of all living things on these world systems.<\/span><\/p>\n

13. In this Buddha Land perfume is used as a metaphor for the \u2018far reaching influences of an ultimate reality that \u2018perfumes\u2019 conditioned existence. Because it is also \u2018perfumed\u2019 by conventional reality and conditioned existence, ultimate reality manifests compassion\u2019 (paraphrased from an unattributed Web site).<\/span><\/p>\n

14. Traditionally, the practice of skillful means involves the four elements of conversion (Sangrahavastus), the four analytical knowledge\u2019s (Pratisamvids), and the magical formulae (Dharanis, high levels of mindfulness and insight).<\/span><\/p>\n

15. Many readers of the Sutra find it offensive because of Vimalakirti\u2019s seemingly harsh treatment of the Bodhisattvas. In contrast they would shower them with love and kindness. Is that the path to emancipation?<\/span><\/p>\n

16. It should be pointed out that a common trope in Mahayana Sutras is to \u201cask a fundamental question that is answered by the most fundamental answer, the empty answer.\u201d<\/span><\/p>\n

17. Although Buddhist literature contains many examples of the rhetoric of silence, this does not mean that the dualism of language and its concepts is to be abandoned. As emphasized in the next theme, the use of the dualism of language is a necessary Dharma Gate to Vimalakirti\u2019s nonduality in our Saha world.<\/span><\/p>\n

18. Most simply expressed, a Dharma Gate is anything that leads one to a deeper understanding of the Buddha\u2019s teachings (Dharma1) and eventually the Ultimate Truth (Dharma 2) (\u201cDharma Gates are boundless, I vow to enter them\u201d). In this sense the Dharma as teachings is a door to the Dharma as Ultimate Truth (Emptiness).<\/span><\/p>\n

19. Phrased another way, things do not \u201cstick to\u201d a truly awakened one, as illustrated in the famous passage when a shower of flowers sent down by the goddess sticks to the robes of monks and nuns but fall off of Bodhisattvas and Vimalakirti, who is a Bodhisattva. Likewise, if Vimalakirti makes a lot of money, it does not \u201cstick to\u201d him. Historically, it seems that Nagarjuna leads to the teachings in the Vimalakirti Sutra, which leads to the Sandokai, for which see Suzuki Roshi\u2019s Branching Streams Flow in the Darkness.<\/span><\/p>\n

20. See case 84 in the Secrets of the Blue Cliff Record and case 48 in the Book of Serenity and The Book of Equanimity.<\/span><\/p>\n

21. Three books that I have found particularly useful in this practice are Ken McLeod\u2019s Wake up To Your Life (2001), Daniel Siegel\u2019s Mindsight (2011), and Linda Graham\u2019s Bouncing Back (2013). Further Reading and Other Resources (Note: there are various editions of some of these references. The year of first publication is used here unless otherwise noted.) 7<\/span><\/p>\n

Cleary, Thomas (translator). Secrets of the Blue Cliff Record: Zen Comments by Hakuin and Tenkei. Shambhala, Boston, 2000.<\/span><\/p>\n

\u00a0Cleary, Thomas (translator). Book of Serenity: One Hundred Zen Dialogues. Shambhala, Boston, 2005.<\/span><\/p>\n

Garfield, Jay L. Empty Words: Buddhist Philosophy and Cross-Cultural Interpretation. Oxford University Press, Oxford and New York. 2002.<\/span><\/p>\n

Graham, Linda. Bouncing Back: Rewiring Your Brain for Maximum Resilience and Well-Being. New World Library, Novato, CA. 2013.<\/span><\/p>\n

Lamotte, Etienne, and Sara Boin-Webb. The Teaching of Vimalakirti: Vimalakirtinirdesa. Pali Text Society, Melksham, Wilts., U.K. 1976. Low, Albert. Zen and the Sutras. Turtle Publishing, Boston. 2000.<\/span><\/p>\n

Luk, Charles. The Vimalakirti Nirdesa Sutra. Shambhala, Berkeley & London. 1972.<\/span><\/p>\n

Mather, Richard B. \u201cVimalakirti and Gentry Buddhism.\u201d History of Religions 8(1):60-73. 1968.<\/span><\/p>\n

McLeod, Ken. Wake Up To Your Life: Discovering the Buddhist Path of Attention. HarperCollins, New York. 2001.<\/span><\/p>\n

McRae, John R. The Sutra of Queen Sr\u012bm\u0101l\u0101 of the Lion\u2019s Roar and the Vimalakirti Sutra. Numata Center for Translation and Research, University of Hawaii Press, Honolulu. 2004.<\/span><\/p>\n

Siegel, Daniel J. Mindsight: The New Science of Personal Transformation. Bantam Books,, New York. 2011.<\/span><\/p>\n

Suzuki, Shunryu. Branching Streams Flow in the Darkness: Zen Talks on the Sandokai. University of California Press, Berkeley. 1999.<\/span><\/p>\n

Thurman, Robert A. The Holy Teaching of Vimalakirti: A Mahayana Scripture. Pennsylvania State University Press, University Park. 1976.<\/span><\/p>\n

Watson, Burton. The Vimalakirti Sutra. Colombia University Press, New York. 1997. Wick, Gerry S. The Book of Equanimity: Illuminating Classic Zen Koans. Wisdom, Boston. 2005.<\/span><\/p>\n

Williams, Paul. Mah\u0101y\u0101na Buddhism: The Doctrinal Foundations. 2nd ed. Routledge, London and New York. 2009.<\/span><\/p>\n

GG, last updated 9\/24\/14<\/span><\/p>\n<\/div>\n

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