{"id":7771,"date":"2020-12-05T06:12:29","date_gmt":"2020-12-04T23:12:29","guid":{"rendered":"http:\/\/tamhoc.org\/2020\/12\/05\/duc-phat-toa-sang-suot-ngay-dem-cau-chuyen-ve-ton-gia-a-nan\/"},"modified":"2020-12-05T06:12:29","modified_gmt":"2020-12-04T23:12:29","slug":"duc-phat-toa-sang-suot-ngay-dem-cau-chuyen-ve-ton-gia-a-nan","status":"publish","type":"post","link":"https:\/\/tamhoc.org\/trang-chu\/2020\/12\/05\/duc-phat-toa-sang-suot-ngay-dem-cau-chuyen-ve-ton-gia-a-nan\/","title":{"rendered":"\u0110\u1ee9c Ph\u1eadt t\u1ecfa s\u00e1ng, su\u1ed1t ng\u00e0y \u0111\u00eam, c\u00e2u chuy\u1ec7n v\u1ec1 t\u00f4n gi\u1ea3 A Nan"},"content":{"rendered":"

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\u0110\u1ee9c Ph\u1eadt<\/span> T\u1ecfa S\u00e1ng, Su\u1ed1t Ng\u00e0y \u0110\u00eam – <\/span>
C\u00e2u Chuy\u1ec7n<\/span> V\u1ec1 T\u00f4n Gi\u1ea3<\/span> A-Nan, <\/span>
K\u1ec7 387 – Kho B\u00e1u S\u1ef1 Th\u1eadt<\/span>, Kinh Ph\u00e1p C\u00fa<\/span> Minh H\u1ecda <\/span><\/span><\/p>\n

W<\/span>eragoda Sarada Maha Thero <\/span>
Chuy\u1ec3n Ng\u1eef<\/span>: Nguy\u1ec5n V\u0103n Ti\u1ebfn <\/span>
H\u00ecnh V\u1ebd: P. Wickramanayaka\u00a0 – Source-Ngu\u1ed3n: www.buddhanet.net<\/a><\/span><\/p>\n

\"\u0110\u1ee9c

(The Buddha Shines Day And Night – The Story Of Venerable \u0100nanda, Verse 387 – Treasury Of Truth,
Illustrated Dhammapada – Weragoda Sarada Maha Thero – Illustrations by Mr. P. Wickramanayaka)<\/span><\/p>\n


B\u00c0I K\u1ec6<\/span> 387:<\/span><\/p>\n

387. Div\u0101 tapati \u0101dicco<\/span>
ratti\u1e43 \u0101bh\u0101ti candim\u0101<\/span>
sannaddho khattiyo tapati<\/span>
jh\u0101y\u012b tapati br\u0101hma\u1e47o<\/span>
atha sabba\u1e43 ahoratti\u1e43<\/span>
Buddho tapati tejas\u0101. (26:5)<\/span><\/p>\n

M\u1eb7t tr\u1eddi<\/span> t\u1ecfa s\u00e1ng, l\u00fac ban ng\u00e0y,<\/span>
m\u1eb7t tr\u0103ng<\/span> t\u1ecfa s\u00e1ng, l\u00fac ban \u0111\u00eam,<\/span>
ng\u01b0\u1eddi chi\u1ebfn-s\u0129 t\u1ecfa s\u00e1ng, l\u00fac m\u1eb7c \u00e1o gi\u00e1p,<\/span>
v\u1ecb A La H\u00e1n<\/span> (B\u00e0 La M\u00f4n<\/span>) t\u1ecfa s\u00e1ng, l\u00fac thi\u1ec1n \u0111\u1ecbnh<\/span>.<\/span>
Tuy nhi\u00ean<\/span>, \u0110\u1ee9c Ph\u1eadt<\/span> t\u1ecfa s\u00e1ng r\u1ef1c r\u1ee1<\/span>, su\u1ed1t ng\u00e0y \u0111\u00eam.<\/span><\/p>\n

Trong khi c\u01b0 tr\u00fa t\u1ea1i Tu Vi\u1ec7n<\/span> K\u1ef3 Vi\u00ean<\/span> (Jetavana), \u0110\u1ee9c Ph\u1eadt<\/span> \u0111\u00e3 n\u00f3i b\u00e0i k\u1ec7<\/span> n\u1ea7y, v\u1ec1 T\u00f4n Gi\u1ea3<\/span> A-Nan.<\/span><\/p>\n

C\u00e2u chuy\u1ec7n<\/span> \u0111\u01b0\u1ee3c k\u1ec3 r\u1eb1ng trong bu\u1ed5i L\u1ec5<\/span> K\u1ebft Th\u00fac<\/span> Tr\u1ecdng \u0110\u1ea1i<\/span>, vua Ba T\u01b0 N\u1eb7c<\/span> (Pasenadi Kosala) \u0111i \u0111\u1ebfn tu vi\u1ec7n<\/span> trong trang ph\u1ee5c v\u00e0ng b\u1ea1c<\/span> v\u00e0 ch\u00e2u b\u00e1u<\/span>, x\u1ee9c n\u01b0\u1edbc hoa, \u0111eo v\u00f2ng hoa<\/span> tr\u00ean c\u1ed5 v\u00e0 tr\u00ean tay. V\u00e0o l\u00fac \u0111\u00f3, \u0110\u1ea1i \u0110\u1ee9c<\/span> K\u0101lud\u0101yi \u0111ang ng\u1ed3i thi\u1ec1n<\/span> ph\u00eda b\u00ean ngo\u00e0i c\u1ee7a n\u01a1i ch\u01b0 t\u0103ng<\/span> nh\u00f3m h\u1ecdp, v\u00e0 \u00f4ng \u0111ang \u1edf tr\u1ea1ng th\u00e1i<\/span> \u0111\u1ea1i thi\u1ec1n \u0111\u1ecbnh<\/span>. Th\u00e2n th\u1ec3<\/span> c\u1ee7a \u0110\u1ea1i \u0110\u1ee9c<\/span> l\u00fac n\u1ea7y \u0111\u01b0\u1ee3c tr\u00f4ng th\u1ea5y t\u1ecfa s\u00e1ng \u00e1nh v\u00e0ng. Ngay l\u00fac b\u1ea5y gi\u1edd, c\u00f3 m\u1eb7t tr\u1eddi<\/span> l\u1eb7n, v\u00e0 m\u1eb7t tr\u0103ng<\/span> m\u1ecdc. T\u00f4n Gi\u1ea3<\/span> A-Nan nh\u00ecn s\u1ef1 r\u1ea1ng r\u1ee1<\/span> c\u1ee7a m\u1eb7t tr\u1eddi<\/span> khi l\u1eb7n, v\u00e0 s\u1ef1 r\u1ea1ng r\u1ee1<\/span> c\u1ee7a m\u1eb7t tr\u0103ng<\/span> khi m\u1ecdc; r\u1ed3i T\u00f4n Gi\u1ea3<\/span> nh\u00ecn s\u1ef1 r\u1ea1ng r\u1ee1<\/span> t\u1eeb th\u00e2n th\u1ec3<\/span> c\u1ee7a nh\u00e0 vua, v\u00e0 s\u1ef1 r\u1ea1ng r\u1ee1<\/span> t\u1eeb th\u00e2n th\u1ec3<\/span> c\u1ee7a \u0110\u1ea1i \u0110\u1ee9c<\/span>, r\u1ed3i T\u00f4n Gi\u1ea3<\/span> nh\u00ecn s\u1ef1 r\u1ea1ng r\u1ee1<\/span> t\u1eeb th\u00e2n th\u1ec3<\/span> c\u1ee7a \u0110\u1ee9c Nh\u01b0 Lai<\/span>. \u0110\u1ee9c Ph\u1eadt<\/span> \u0111\u00e3 t\u1ecfa s\u00e1ng r\u1ef1c r\u1ee1<\/span> h\u01a1n t\u1ea5t c\u1ea3 m\u1ecdi ng\u01b0\u1eddi<\/span> v\u00e0 v\u1eadt kh\u00e1c.\u00a0<\/span><\/p>\n

T\u00f4n Gi\u1ea3<\/span> \u0111\u1ea3nh l\u1ec5<\/span> \u0110\u1ee9c Ph\u1eadt<\/span>, r\u1ed3i n\u00f3i r\u1eb1ng, “B\u1ea1ch Th\u1ebf T\u00f4n<\/span>, h\u00f4m nay con ch\u00fa t\u00e2m<\/span> nh\u00ecn s\u1ef1 r\u1ea1ng r\u1ee1<\/span> t\u1eeb c\u00e1c th\u00e2n th\u1ec3<\/span>, v\u00e0 s\u1ef1 r\u1ea1ng r\u1ee1<\/span> t\u1eeb th\u00e2n th\u1ec3<\/span> ng\u00e0i l\u00e0m cho con c\u1ea3m th\u1ea5y<\/span> ph\u1ea5n kh\u1edfi nh\u1ea5t; b\u1edfi v\u00ec, th\u00e2n th\u1ec3<\/span> ng\u00e0i t\u1ecfa s\u00e1ng r\u1ef1c r\u1ee1<\/span> h\u01a1n t\u1ea5t c\u1ea3 c\u00e1c th\u00e2n th\u1ec3<\/span> kh\u00e1c.” \u0110\u1ee9c Ph\u1eadt<\/span> li\u1ec1n n\u00f3i v\u1edbi T\u00f4n Gi\u1ea3<\/span>, “N\u1ea7y A-Nan, m\u1eb7t tr\u1eddi<\/span> t\u1ecfa s\u00e1ng l\u00fac ban ng\u00e0y, m\u1eb7t tr\u0103ng<\/span> t\u1ecfa s\u00e1ng l\u00fac ban \u0111\u00eam, vua ch\u00faa t\u1ecfa s\u00e1ng khi m\u1eb7c trang ph\u1ee5c v\u00e0ng b\u1ea1c<\/span> v\u00e0 ch\u00e2u b\u00e1u<\/span>, sau khi ng\u1ed3i thi\u1ec1n<\/span> m\u1ed9t m\u00ecnh<\/span>, v\u1ecb A La H\u00e1n<\/span> t\u1ecfa s\u00e1ng l\u00fac \u1edf tr\u1ea1ng th\u00e1i<\/span> \u0111\u1ea1i thi\u1ec1n \u0111\u1ecbnh<\/span>. Tuy nhi\u00ean<\/span>, c\u00e1c v\u1ecb Ph\u1eadt t\u1ecfa s\u00e1ng, su\u1ed1t c\u1ea3 ng\u00e0y v\u00e0 \u0111\u00eam, v\u1edbi c\u01b0\u1eddng \u0111\u1ed9 cao h\u01a1n g\u1ea5p n\u0103m-l\u1ea7n.”<\/span><\/p>\n

B\u00c0I K\u1ec6<\/span> 387, GI\u1ea2I TH\u00cdCH<\/span> T\u1eea TI\u1ebeNG PALI:<\/span><\/p>\n

\u0101dicco div\u0101 tapati candim\u0101 ratti\u1e43 obh\u0101ti khattiyo<\/span>
annaddho tapati br\u0101hma\u1e47o jh\u0101y\u012b tapati atha<\/span>
sabba\u1e43 ahoratti\u1e43 Buddho tejas\u0101 tapati<\/span><\/p>\n

\u0101dicco: m\u1eb7t tr\u1eddi<\/span>; diva: l\u00fac ban ng\u00e0y; tapati: t\u1ecfa s\u00e1ng; candim\u0101: m\u1eb7t tr\u0103ng<\/span>; ratti\u1e43: v\u00e0o ban \u0111\u00eam; obh\u0101ti: t\u1ecfa s\u00e1ng; khattiyo: ng\u01b0\u1eddi chi\u1ebfn s\u0129; sannaddho: m\u1eb7c \u00e1o gi\u00e1p c\u1ee7a \u00f4ng ta; tapati: t\u1ecfa s\u00e1ng; br\u0101hma\u1e47o: ng\u01b0\u1eddi tu h\u00e0nh<\/span> B\u00e0 La M\u00f4n<\/span>; jh\u0101y\u012b: trong khi thi\u1ec1n; tapati: t\u1ecfa s\u00e1ng; atha: nh\u01b0ng; sabba\u1e43: kh\u1eafp n\u01a1i; ahoratti\u1e43: ng\u00e0y v\u00e0 \u0111\u00eam; Buddho: \u0110\u1ee9c Ph\u1eadt<\/span>; tejas\u0101: trong \u00e1nh h\u00e0o quang<\/span>; tapati: t\u1ecfa s\u00e1ng<\/span><\/p>\n

M\u1eb7t tr\u1eddi<\/span> t\u1ecfa s\u00e1ng l\u00fac ban ng\u00e0y. M\u1eb7t tr\u0103ng<\/span> t\u1ecfa s\u00e1ng l\u00fac ban \u0111\u00eam. Ng\u01b0\u1eddi chi\u1ebfn-s\u0129 t\u1ecfa s\u00e1ng l\u00fac m\u1eb7c \u00e1o gi\u00e1p. V\u1ecb A La H\u00e1n<\/span> (B\u00e0 La M\u00f4n<\/span>) t\u1ecfa s\u00e1ng, l\u00fac t\u1eadp trung v\u00e0o thi\u1ec1n \u0111\u1ecbnh<\/span>. T\u1ea5t c\u1ea3 m\u1ecdi ng\u01b0\u1eddi<\/span>, v\u00e0 v\u1eadt n\u00f3i tr\u00ean, t\u00f9y l\u00fac t\u1ecfa s\u00e1ng. Tuy nhi\u00ean<\/span>, \u0110\u1ee9c Ph\u1eadt<\/span> t\u1ecfa s\u00e1ng r\u1ef1c r\u1ee1<\/span> su\u1ed1t ng\u00e0y \u0111\u00eam, b\u1edfi v\u00ec ng\u00e0i l\u00e0 b\u1eadc Gi\u00e1c Ng\u1ed9<\/span>.<\/span><\/p>\n

B\u00e0i k\u1ec7<\/span> 387 trong Kinh Ph\u00e1p C\u00fa<\/span> n\u1ea7y, \u0111\u00e3 \u0111\u01b0\u1ee3c anh T\u00e2m Minh<\/span> Ng\u00f4 T\u1eb1ng Giao chuy\u1ec3n d\u1ecbch th\u00e0nh th\u01a1 nh\u01b0 sau:<\/span><\/p>\n

(387) M\u1eb7t tr\u1eddi<\/span> chi\u1ebfu s\u00e1ng ban ng\u00e0y. M\u1eb7t tr\u0103ng<\/span> \u0111\u00eam xu\u1ed1ng t\u1ecfa \u0111\u1ea7y \u00e1nh quang. G\u01b0\u01a1m \u0111ao, nhung gi\u00e1p huy ho\u00e0ng. Tr\u1eadn ti\u1ec1n chi\u1ebfu s\u00e1ng r\u1ee1 r\u00e0ng<\/span> cho Vua. B\u00e0 La M\u00f4n<\/span> v\u1ed1n t\u1eeb x\u01b0a. H\u00e0o quang<\/span> chi\u1ebfu s\u00e1ng khi tu h\u00e0nh<\/span> thi\u1ec1n, Nh\u01b0ng h\u00e0o quang<\/span> Ph\u1eadt v\u00f4 bi\u00ean<\/span>. Ng\u00e0y \u0111\u00eam chi\u1ebfu s\u00e1ng kh\u1eafp mi\u1ec1n nh\u00e2n gian<\/span>.<\/span><\/p>\n

B\u00ccNH LU\u1eacN<\/span><\/span><\/p>\n

jh\u0101y\u012b: thi\u1ec1n; nh\u01b0 l\u00e0 m\u1ed9t ng\u01b0\u1eddi ng\u1ed3i thi\u1ec1n<\/span>; nh\u01b0 m\u1ed9t ng\u01b0\u1eddi th\u1ef1c h\u00e0nh<\/span> thi\u1ec1n, jh\u0101na (s\u1ef1 t\u1eadp trung). T\u1ea7ng thi\u1ec1n (jh\u0101na) l\u00e0 m\u1ed9t tr\u1ea1ng th\u00e1i<\/span> tinh th\u1ea7n<\/span> v\u01b0\u1ee3t ra ngo\u00e0i t\u1ea7m ho\u1ea1t \u0111\u1ed9ng<\/span> c\u1ee7a n\u0103m gi\u00e1c quan<\/span>. T\u1ea7ng thi\u1ec1n n\u1ea7y ch\u1ec9 c\u00f3 th\u1ec3 \u0111\u1ea1t<\/span> \u0111\u01b0\u1ee3c \u1edf n\u01a1i y\u00ean t\u0129nh, v\u1eafng l\u1eb7ng<\/span>, v\u00e0 ng\u01b0\u1eddi h\u00e0nh thi\u1ec1n ki\u00ean tr\u00ec<\/span> th\u1ef1c h\u00e0nh<\/span> s\u1ef1 t\u1eadp trung, kh\u00f4ng ng\u1eebng ngh\u1ec9.<\/span><\/p>\n

T\u00e1ch ra kh\u1ecfi c\u00e1c \u0111\u1ed1i t\u01b0\u1ee3ng g\u1ee3i c\u1ea3m, v\u00e0 t\u00e1ch ra kh\u1ecfi nh\u1eefng \u0111i\u1ec1u x\u1ea5u xa<\/span>, ng\u01b0\u1eddi \u0111\u1ec7-t\u1eed \u0111i v\u00e0o<\/span> t\u1ea7ng thi\u1ec1n th\u1ee9 nh\u1ea5t, v\u1edbi c\u00e1c \u00fd ngh\u0129<\/span> – quan ni\u1ec7m<\/span> (h\u01b0\u1edbng t\u00e2m \u0111\u1ebfn \u0111\u1ed1i t\u01b0\u1ee3ng, vitakka) v\u00e0 suy ngh\u0129<\/span> lan man (ti\u1ebfp t\u1ee5c<\/span> gi\u1eef t\u00e2m tr\u00ean \u0111\u1ed1i t\u01b0\u1ee3ng, vic\u0101ra) – \u0111\u01b0\u1ee3c ph\u00e1t sinh t\u1eeb s\u1ef1 t\u00e1ch bi\u1ec7t, r\u1ed3i ng\u01b0\u1eddi n\u1ea7y c\u1ea3m th\u1ea5y<\/span> ho\u00e0n to\u00e0n<\/span> vui v\u1ebb<\/span> v\u00e0 h\u1ea1nh ph\u00fac<\/span>.<\/span><\/p>\n

\u0110\u00e2y l\u00e0 t\u1ea7ng thi\u1ec1n th\u1ee9 nh\u1ea5t thu\u1ed9c l\u00e3nh v\u1ef1c<\/span> v\u1eadt-ch\u1ea5t tinh-t\u1ebf (r\u016bp\u0101vacarajjh\u0101na). \u0110\u1ea1t \u0111\u01b0\u1ee3c<\/span> t\u1ea7ng thi\u1ec1n n\u1ea7y l\u00e0 nh\u1edd s\u1ee9c m\u1ea1nh<\/span> c\u1ee7a s\u1ef1 t\u1eadp trung, s\u1ef1 t\u1ea1m \u0111\u00ecnh-ch\u1ec9 c\u00e1c ho\u1ea1t \u0111\u1ed9ng<\/span> c\u1ee7a n\u0103m gi\u00e1c quan<\/span>, v\u00e0 n\u0103m ch\u01b0\u1edbng-ng\u1ea1i h\u1ea7u nh\u01b0 \u0111\u00e3 \u0111\u01b0\u1ee3c lo\u1ea1i b\u1ecf<\/span>.<\/span><\/p>\n

\u1ede t\u1ea7ng thi\u1ec1n th\u1ee9 nh\u1ea5t, c\u00f3 n\u0103m y\u1ebfu t\u1ed1<\/span> \u0111\u00e3 \u0111\u01b0\u1ee3c lo\u1ea1i b\u1ecf<\/span>, v\u00e0 c\u00f3 n\u0103m y\u1ebfu t\u1ed1<\/span> c\u00f2n c\u00f3 m\u1eb7t. Khi ng\u01b0\u1eddi \u0111\u1ec7-t\u1eed nh\u1eadp v\u00e0o t\u1ea7ng thi\u1ec1n th\u1ee9 nh\u1ea5t, \u00f4ng \u0111\u00e3 lo\u1ea1i b\u1ecf<\/span> \u0111\u01b0\u1ee3c n\u0103m ch\u01b0\u1edbng ng\u1ea1i<\/span> (tri\u1ec1n c\u00e1i<\/span>, hindrances): l\u00f2ng tham d\u1ee5c<\/span>, \u00fd x\u1ea5u (s\u00e2n h\u1eadn<\/span>), h\u00f4n m\u00ea<\/span> v\u00e0 l\u01b0\u1eddi bi\u1ebfng (h\u00f4n tr\u1ea7m<\/span>), s\u1ef1 b\u1ed3n ch\u1ed3n v\u00e0 s\u1ef1 lo l\u1eafng<\/span> v\u1ec1 tinh th\u1ea7n<\/span> (tr\u1ea1o c\u1eed<\/span>), v\u00e0 s\u1ef1 nghi ng\u1edd<\/span>; v\u00e0 c\u00f3 n\u0103m y\u1ebfu t\u1ed1<\/span> h\u00e3y c\u00f2n c\u00f3 m\u1eb7t: quan ni\u1ec7m<\/span> (h\u01b0\u1edbng t\u00e2m \u0111\u1ebfn \u0111\u1ed1i t\u01b0\u1ee3ng, vitakka), suy ngh\u0129<\/span> lan man (ti\u1ebfp t\u1ee5c<\/span> gi\u1eef t\u00e2m tr\u00ean \u0111\u1ed1i t\u01b0\u1ee3ng, vic\u0101ra), s\u1ef1 vui v\u1ebb<\/span> (p\u012bti), ni\u1ec1m h\u1ea1nh ph\u00fac<\/span> (sukha), v\u00e0 s\u1ef1 t\u1eadp trung (citt’ekaggat\u0101 – sam\u0101dhi).<\/span><\/p>\n

N\u0103m y\u1ebfu t\u1ed1 tinh th\u1ea7n<\/span> c\u00f2n c\u00f3 m\u1eb7t trong t\u1ea7ng thi\u1ec1n \u0111\u1ea7u<\/span> ti\u00ean \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0 y\u1ebfu t\u1ed1<\/span> (ho\u1eb7c l\u00e0 th\u00e0nh ph\u1ea7n<\/span>) c\u1ee7a t\u1ea7ng thi\u1ec1n (jh\u0101na\u00f1ga). Vitakka (h\u00ecnh th\u00e0nh ban \u0111\u1ea7u<\/span> c\u1ee7a m\u1ed9t \u00fd ngh\u0129<\/span> tr\u1eebu t\u01b0\u1ee3ng<\/span>) v\u00e0 vic\u0101ra (suy ngh\u0129<\/span> lan man, s\u1ef1 suy ng\u1eabm) \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0 ch\u1ee9c n\u0103ng<\/span> qua l\u1eddi n\u00f3i<\/span> (v\u0101c\u0101-sankh\u0101ra) c\u1ee7a t\u00e2m; v\u00ec th\u1ebf, c\u1ea3 hai y\u1ebfu t\u1ed1<\/span> n\u1ea7y l\u00e0 y\u1ebfu t\u1ed1<\/span> ph\u1ee5 thu\u1ed9c<\/span> c\u1ee7a c\u00e1i-bi\u1ebft. Trong Thanh T\u1ecbnh \u0110\u1ea1o<\/span> (visuddhi-magga), vitakkha \u0111\u01b0\u1ee3c so s\u00e1nh<\/span> v\u1edbi ng\u01b0\u1eddi-gi\u1eef-b\u00ecnh, v\u00e0 vic\u0101ra v\u1edbi ng\u01b0\u1eddi-lau-b\u00ecnh. Trong t\u1ea7ng thi\u1ec1n \u0111\u1ea7u<\/span> ti\u00ean, c\u1ea3 hai y\u1ebfu t\u1ed1<\/span> n\u1ea7y c\u00f3 m\u1eb7t \u1edf m\u1ed9t m\u1ee9c \u0111\u1ed9 y\u1ebfu k\u00e9m<\/span>, tuy nhi\u00ean<\/span>, c\u1ea3 hai y\u1ebfu t\u1ed1<\/span> n\u1ea7y ho\u00e0n to\u00e0n<\/span> v\u1eafng m\u1eb7t<\/span> \u1edf c\u00e1c t\u1ea7ng thi\u1ec1n k\u1ebf ti\u1ebfp<\/span>.<\/span><\/p>\n

Ti\u1ebfp theo<\/span> \u0111\u00f3, sau khi m\u1ee9c \u0111\u1ed9 c\u1ee7a c\u1ea3 hai y\u1ebfu t\u1ed1<\/span> n\u00f3i tr\u00ean t\u1eeb t\u1eeb gi\u1ea3m xu\u1ed1ng, v\u00e0 khi ng\u01b0\u1eddi \u0111\u1ec7-t\u1eed l\u00e0m t\u0103ng m\u1ee9c \u0111\u1ed9 c\u1ee7a s\u1ef1 an t\u0129nh<\/span> trong t\u00e2m, v\u00e0 s\u1ef1 hi\u1ec7p nh\u1ea5t c\u1ee7a t\u00e2m, \u00f4ng ta \u0111i v\u00e0o<\/span> t\u1ea7ng thi\u1ec1n th\u1ee9 nh\u00ec (kh\u00f4ng c\u00f2n c\u00f3 hai y\u1ebfu t\u1ed1<\/span> n\u00f3i tr\u00ean), v\u00e0 l\u00e0m ph\u00e1t-sinh th\u00eam s\u1ef1 t\u1eadp trung (thi\u1ec1n \u0111\u1ecbnh<\/span>, sam\u0101dhi), n\u00ean \u00f4ng c\u1ea3m th\u1ea5y<\/span> ho\u00e0n to\u00e0n<\/span> vui v\u1ebb<\/span> (p\u012bti), v\u00e0 h\u1ea1nh ph\u00fac<\/span> (sukha).\u00a0<\/span><\/p>\n

Trong t\u1ea7ng thi\u1ec1n th\u1ee9 nh\u00ec, c\u00f3 ba y\u1ebfu t\u1ed1<\/span>: vui v\u1ebb<\/span>, h\u1ea1nh ph\u00fac<\/span>, v\u00e0 s\u1ef1 t\u1eadp trung.<\/span><\/p>\n

Ti\u1ebfp theo<\/span> \u0111\u00f3, sau khi y\u1ebfu t\u1ed1<\/span> vui v\u1ebb<\/span> t\u1eeb t\u1eeb \u00edt \u0111i, ng\u01b0\u1eddi \u0111\u1ec7-t\u1eed s\u1ed1ng trong b\u00ecnh an<\/span>, ch\u00fa-t\u00e2m \u0111\u00fang-\u0111\u1eafn, v\u00e0 c\u00f3 s\u1ef1 nh\u1eadn bi\u1ebft<\/span> r\u00f5 r\u00e0ng<\/span>; r\u1ed3i \u00f4ng c\u1ea3m nghi\u1ec7m trong t\u00e2m \u00f4ng, c\u1ea3m gi\u00e1c<\/span> m\u00e0 c\u00e1c b\u1eadc cao-qu\u00fd \u0111\u00e3 n\u00f3i r\u1eb1ng: Ng\u01b0\u1eddi m\u00e0 ki\u1ec3m-so\u00e1t \u0111\u01b0\u1ee3c t\u00e2m v\u00e0 ch\u00fa-t\u00e2m \u0111\u00fang-\u0111\u1eafn l\u00e0 ng\u01b0\u1eddi h\u1ea1nh ph\u00fac<\/span> – v\u00e0 nh\u01b0 th\u1ebf, \u00f4ng \u0111i v\u00e0o<\/span> t\u1ea7ng thi\u1ec1n th\u1ee9 ba.<\/span><\/p>\n

Trong t\u1ea7ng thi\u1ec1n th\u1ee9 ba c\u00f3 hai y\u1ebfu t\u1ed1<\/span>: s\u1ef1 bu\u00f4ng x\u1ea3-l\u00e0 h\u1ea1nh ph\u00fac<\/span> (upekkh\u0101-sukha) v\u00e0 s\u1ef1 t\u1eadp trung (citt’ekaggat\u0101).<\/span><\/p>\n

Ti\u1ebfp theo<\/span> \u0111\u00f3, sau khi t\u1eeb b\u1ecf<\/span> \u0111\u01b0\u1ee3c ni\u1ec1m vui th\u00edch<\/span> v\u00e0 s\u1ef1 \u0111au \u0111\u1edbn<\/span>, v\u00e0 khi ni\u1ec1m vui v\u00e0 \u0111au bu\u1ed3n tr\u01b0\u1edbc-\u0111\u00f3 bi\u1ebfn-m\u1ea5t, \u00f4ng b\u01b0\u1edbc v\u00e0o m\u1ed9t tr\u1ea1ng-th\u00e1i v\u01b0\u1ee3t-qua kh\u1ecfi ni\u1ec1m vui th\u00edch<\/span> v\u00e0 s\u1ef1 \u0111au \u0111\u1edbn<\/span>, r\u1ed3i \u00f4ng \u0111i v\u00e0o<\/span> t\u1ea7ng thi\u1ec1n th\u1ee9 t\u01b0, t\u1ea7ng thi\u1ec1n trong-s\u1ea1ch nh\u1edd c\u00f3 s\u1ef1 bu\u00f4ng-x\u1ea3 n\u00ean b\u00ecnh-an, v\u00e0 nh\u1edd c\u00f3 s\u1ef1 ch\u00fa t\u00e2m<\/span> \u0111\u00fang \u0111\u1eafn<\/span>.<\/span><\/p>\n

Trong t\u1ea7ng thi\u1ec1n th\u1ee9 t\u01b0 c\u00f3 hai y\u1ebfu t\u1ed1<\/span>: s\u1ef1 t\u1eadp trung v\u00e0 s\u1ef1 bu\u00f4ng-x\u1ea3 n\u00ean b\u00ecnh-an (upekkh\u0101).<\/span><\/p>\n

Trong Thanh T\u1ecbnh \u0110\u1ea1o<\/span> (visuddhi-magga) c\u00f3 b\u1ed1n m\u01b0\u01a1i ch\u1ee7 \u0111\u1ec1<\/span> v\u1ec1 thi\u1ec1n (kamma\u1e6d\u1e6dh\u0101na) \u0111\u01b0\u1ee3c li\u1ec7t k\u00ea<\/span>, v\u00e0 \u0111\u01b0\u1ee3c ph\u00e2n t\u00edch chi ti\u1ebft<\/span>.<\/span><\/p>\n

Source-Ngu\u1ed3n: http:\/\/www.buddhanet.net\/pdf_file\/dhammapadatxt1.pdf<\/span><\/p>\n

\u00a0<\/span><\/p>\n

SHORT TITLE:<\/span><\/p>\n

The Story Of Venerable \u0100nanda, Verse 387, Treasury Of Truth<\/span><\/p>\n

FULL TITLE:<\/span><\/p>\n

The Buddha Shines Day And Night – The Story Of Venerable \u0100nanda,<\/span> Verse 387 – Treasury Of Truth, Illustrated Dhammapada – Weragoda Sarada Maha Thero – Illustrations by Mr. P. Wickramanayaka – Source-Ngu\u1ed3n: www.buddhanet.net<\/span><\/p>\n

VERSE 387:<\/span><\/p>\n

387. Div\u0101 tapati \u0101dicco<\/span>
ratti\u1e43 \u0101bh\u0101ti candim\u0101<\/span>
sannaddho khattiyo tapati<\/span>
jh\u0101y\u012b tapati br\u0101hma\u1e47o<\/span>
atha sabba\u1e43 ahoratti\u1e43<\/span>
Buddho tapati tejas\u0101. (26:5)<\/span><\/p>\n

The sun is bright by day,<\/span>
the moon enlights the night,<\/span>
armoured shines the warrior,<\/span>
contemplative the Brahmin True.<\/span>
But all the day and night-time too<\/span>
resplendent does the Buddha shine.<\/span><\/p>\n

While residing at the Jetavana Monastery, the Buddha spoke this verse with reference to Venerable \u0100nanda.<\/span><\/p>\n

The story goes that on the Great Terminal Festival, Pasenadi Kosala went to the monastery adorned with all the adornments, bearing perfumes, garlands and the like in his hands. At that moment Venerable K\u0101lud\u0101yi was sitting in the outer circle of the congregation, having entered into a state of trance. His body was pleasing to look upon, for it was of a golden hue. Now just at that moment the moon rose and the sun set. Venerable \u0100nanda looked at the radiance of the sun as the sun set, and of the moon as the moon rose; then he looked at the radiance of the body of the king and at the radiance of the body of the Venerable and at the radiance of the body of the Tath\u0101gata. The Buddha far outshone the radiance of all the others.<\/span><\/p>\n

The Venerable saluted the Buddha and said, \u201cVenerable, as today I gazed upon the radiance of all these bodies, the radiance of your body alone satisfied me; for your body far outshone the radiance of all these other bodies.\u201d Said the Buddha to the Venerable, \u201c\u0100nanda, the sun shines by day, the moon by night, the king when he is adorned, the arahat when he has left human associations behind and is absorbed in trance. But the Buddhas shine both by night and by day, and shine with five-fold brightness.\u201d<\/span><\/p>\n

EXPLANATORY TRANSLATION (VERSE 387)<\/span><\/p>\n

\u0101dicco div\u0101 tapati candim\u0101 ratti\u1e43 obh\u0101ti khattiyo<\/span>
annaddho tapati br\u0101hma\u1e47o jh\u0101y\u012b tapati atha<\/span>
sabba\u1e43 ahoratti\u1e43 Buddho tejas\u0101 tapati<\/span><\/p>\n

\u0101dicco: the sun; div\u0101: during day; tapati: shines; candim\u0101: the moon; ratti\u1e43: at night; obh\u0101ti: shines; khattiyo: the warrior; sannaddho: dressed in his armour; tapati: gleams; br\u0101hma\u1e47o: the br\u0101hma\u1e47a; jh\u0101y\u012b: in meditation; tapati: shines; atha: but; sabba\u1e43: throughout; ahoratti\u1e43: day and night; Buddho: the Buddha; tejas\u0101: in his glory; tapati: shines<\/span><\/p>\n

The sun shines during daytime. The moon beams at night. The warrior glows only when he has his armour on. The br\u0101hma\u1e47a shines when he is concentrated on contemplation. All these people have various times to shine. But the Buddha glows all day and all night through his Enlightenment.<\/span><\/p>\n

COMMENTARY<\/span><\/p>\n

jh\u0101y\u012b: meditating; as one meditates; as an individual practises jh\u0101na (concentration). The absorption in jh\u0101na is a mental state beyond the reach of the five-fold sense-activity. This state can be achieved only in solitude and by unremitting perseverance in the practice of concentration.<\/span><\/p>\n

Detached from sensual objects, detached from evil things, the disciple enters into the first absorption, which is accompanied by thought – conception and discursive thinking, is born of detachment, and filled with rapture and happiness.<\/span><\/p>\n

This is the first of the absorptions belonging to the fine-material sphere (r\u016bp\u0101vacarajjh\u0101na). It is attained when, through the strength of concentration, the five-fold sense-activity is temporarily suspended, and the five hindrances are likewise eliminated.<\/span><\/p>\n

The first absorption is free from five things, and five things are present. When the disciple enters the first absorption, there have vanished the five hindrances: lust, ill-will, torpor and sloth, restlessness and mental worry, doubts; and there are present: thought-conception (vitakka), discursive-thinking (vic\u0101ra), rapture (p\u012bti), happiness (sukha), and concentration (citt\u2019ekaggat\u0101 \u2013 sam\u0101dhi).<\/span><\/p>\n

These five mental factors present in the first absorption are called factors (or constituents) of absorption (jh\u0101na\u00f1ga). Vitakka (initial formation of an abstract thought) and vic\u0101ra (discursive thinking, rumination) are called verbal functions (v\u0101c\u0101-sankh\u0101ra) of the mind; hence they are something secondary compared with consciousness. In visuddhi-magga, vitakka is compared with the taking hold of a pot, and vic\u0101ra with the wiping of it. In the first absorption both of them are present only in a weak degree, and are entirely absent in the following Absorptions.<\/span><\/p>\n

And further, after the subsiding of thought-conception and discursive thinking, and by the gaining of inner tranquillity and oneness of mind, he enters into a state free from thought-conception and discursive thinking, the second absorption, which is born of concentration (sam\u0101dhi) and filled with rapture (p\u012bti) and happiness (sukha).<\/span><\/p>\n

In the second absorption, there are three factors of absorption: happiness and concentration.<\/span><\/p>\n

And further, after the fading away of rapture, he dwells in equanimity, mindful, with clear awareness; and he experiences in his own person that feeling of which the noble ones say: Happy lives he who is equanimous and mindful \u2013 thus he enters the third absorption.<\/span><\/p>\n

In the third absorption there are two factors of absorption: equanimous happiness (upekkh\u0101-sukha) and concentration (citt\u2019ekaggat\u0101).<\/span><\/p>\n

And further, after the giving up of pleasure and pain, and through the disappearance of previous joy and grief, he enters into a state beyond pleasure and pain, into the fourth absorption, which is purified by equanimity and mindfulness.<\/span><\/p>\n

In the fourth absorption there are two factors of absorption: concentration and equanimity (upekkh\u0101).<\/span><\/p>\n

In visuddhi-magga forty subjects of meditation (kamma\u1e6d\u1e6dh\u0101na) are enumerated and treated in detail.<\/span><\/p>\n<\/div>\n

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[ad_1] \u0110\u1ee9c Ph\u1eadt T\u1ecfa S\u00e1ng, Su\u1ed1t Ng\u00e0y \u0110\u00eam – C\u00e2u Chuy\u1ec7n V\u1ec1 T\u00f4n Gi\u1ea3 A-Nan, K\u1ec7 387 – Kho B\u00e1u S\u1ef1 Th\u1eadt, Kinh Ph\u00e1p C\u00fa Minh H\u1ecda Weragoda\u2026<\/p>\n","protected":false},"author":1,"featured_media":7773,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[104],"tags":[],"td_series":[],"class_list":["post-7771","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-giai-dap-nghi-hoac"],"_links":{"self":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/7771","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=7771"}],"version-history":[{"count":0,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/7771\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/media\/7773"}],"wp:attachment":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/media?parent=7771"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/categories?post=7771"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/tags?post=7771"},{"taxonomy":"td_series","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/td_series?post=7771"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}