{"id":6437,"date":"2020-08-24T23:57:38","date_gmt":"2020-08-24T16:57:38","guid":{"rendered":"http:\/\/phapnhan.org\/tv\/?p=6437"},"modified":"2020-08-24T23:59:22","modified_gmt":"2020-08-24T16:59:22","slug":"hai-phong-cach-thien-chanh-niem","status":"publish","type":"post","link":"https:\/\/phapnhan.org\/tv\/hai-phong-cach-thien-chanh-niem\/","title":{"rendered":"Hai Phong C\u00e1ch Thi\u1ec1n Ch\u00e1nh Ni\u1ec7m"},"content":{"rendered":"

D\u1ecbch gi\u1ea3<\/span>: Nguy\u00ean Gi\u00e1c<\/a><\/span><\/strong><\/span><\/p>\n

T\u00e1c gi\u1ea3: Bhikkhu Bodhi<\/span><\/strong><\/span><\/p>\n

@ 2005<\/span><\/strong><\/span><\/p>\n

\"\"<\/p>\n

\u00a0(Ghi ch\u00fa c\u1ee7a ng\u01b0\u1eddi d\u1ecbch<\/strong>: B\u00e0i n\u00e0y d\u1ecbch t\u1eeb b\u00e0i vi\u1ebft n\u0103m 2005 nhan \u0111\u1ec1 \u201cTwo Styles of Insight Meditation<\/em>\u201d c\u1ee7a \u0110\u1ea1i s\u01b0 Bodhi, ng\u01b0\u1eddi \u0111\u00e3 d\u1ecbch h\u1ea7u h\u1ebft Kinh T\u1ea1ng Pali sang ti\u1ebfng Anh. B\u00e0i n\u00e0y n\u00eau ra hai phong c\u00e1ch: nh\u00f3m th\u1ee9 nh\u1ea5t, nh\u1eefng ng\u01b0\u1eddi d\u00f9ng thi\u1ec1n ch\u00e1nh ni\u1ec7m cho c\u00e1c m\u1ee5c ti\u00eau th\u1ebf gian, v\u00e0 nh\u00f3m th\u1ee9 nh\u00ec, nh\u1eefng ng\u01b0\u1eddi c\u00f3 ni\u1ec1m tin Ph\u1eadt Gi\u00e1o v\u00e0 d\u00f9ng thi\u1ec1n ch\u00e1nh ni\u1ec7m cho l\u1ed9 tr\u00ecnh tu h\u1ecdc gi\u1ea3i tho\u00e1t. Thi\u1ec1n ch\u00e1nh ni\u1ec7m hi\u1ec7n \u0111ang d\u00f9ng cho nhi\u1ec1u m\u1ee5c ti\u00eau tr\u1ea7n gian, \u1edf b\u1ec7nh vi\u1ec7n, tr\u01b0\u1eddng h\u1ecdc, qu\u00e2n \u0111\u1ed9i\u2026 Thi\u1ec1n \u0111\u01b0a t\u1edbi nhi\u1ec1u l\u1ee3i \u00edch t\u1edbi n\u1ed5i nhi\u1ec1u tu s\u0129 c\u00e1c t\u00f4n gi\u00e1o kh\u00e1c c\u0169ng Thi\u1ec1n t\u1eadp v\u00e0 \u1ee9ng d\u1ee5ng theo ki\u1ec3u ri\u00eang c\u1ee7a h\u1ecd. Trong h\u00e0ng ng\u00e0n s\u00e1ch vi\u1ebft v\u1ec1 Thi\u1ec1n t\u1ea1i Hoa K\u1ef3, c\u00f3 nhi\u1ec1u s\u00e1ch \u0111\u1ed3ng h\u00f3a Ph\u1eadt Gi\u00e1o v\u1edbi c\u00e1c t\u00f4n gi\u00e1o kh\u00e1c, xem nh\u01b0 kinh nghi\u1ec7m Thi\u1ec1n ch\u00e1nh ni\u1ec7m ch\u1ee7 y\u1ebfu l\u00e0 \u0111\u1ec3 \u201ch\u1ea1nh ph\u00fac v\u1edbi c\u00e1i b\u00e2y gi\u1edd v\u00e0 \u1edf \u0111\u00e2y\u201d v\u00e0 n\u01a1i t\u00e2m an l\u1ea1c \u0111\u00f3 th\u00ec \u201c\u0111\u1ea1o n\u00e0o c\u0169ng nh\u01b0 nhau, v\u00e0 c\u00e1c gi\u00e1o ch\u1ee7 \u0111\u1ec1u ngang h\u00e0ng nhau.\u201d V\u00e0 c\u0169ng c\u00f3 s\u00e1ch n\u00f3i r\u1eb1ng nh\u1edd Thi\u1ec1n cho n\u00ean c\u00e1c t\u00e1c gi\u1ea3 tr\u1ea3i qua c\u00e1c kinh nghi\u1ec7m s\u00e2u s\u1eafc h\u01a1n v\u1ec1 Thi\u00ean Ch\u00faa Gi\u00e1o, H\u1ed3i Gi\u00e1o, Do Th\u00e1i Gi\u00e1o\u2026 \u0110i\u1ec1u ghi nh\u1eadn r\u1eb1ng ng\u00e0i Bodhi hai l\u1ea7n n\u00f3i v\u1ec1 khuynh h\u01b0\u1edbng Ph\u1eadt t\u1eed ch\u1ee7 tr\u01b0\u01a1ng hi\u1ec7n \u0111\u1ea1i h\u00f3a [Buddhist modernists], nh\u1eefng v\u1ecb khi truy\u1ec1n d\u1ea1y thi\u1ec1n ch\u00e1nh ni\u1ec7m th\u01b0\u1eddng kh\u00f4ng n\u00f3i g\u00ec v\u1ec1 kh\u1ed5, v\u1ec1 nghi\u1ec7p qu\u1ea3 v\u00e0 v\u1ec1 t\u00e1i sinh. Trong khi qua b\u00e0i vi\u1ebft n\u00e0y, ng\u00e0i Bhikkhu Bodhi hai l\u1ea7n n\u00f3i t\u1edbi ch\u1eef \u201csuffering\u201d (kh\u1ed5), hai l\u1ea7n n\u00f3i t\u1edbi ch\u1eef \u201ckamma\u201d (nghi\u1ec7p), v\u00e0 ba l\u1ea7n n\u00f3i t\u1edbi ch\u1eef \u201crebirth\u201d (t\u00e1i sinh).<\/span><\/p>\n

Ng\u00e0i Bodhi sinh n\u0103m 1944 t\u1ea1i Brooklyn, New York, trong m\u1ed9t gia \u0111\u00ecnh Do Th\u00e1i Gi\u00e1o; n\u0103m 1972, ng\u00e0i ho\u00e0n t\u1ea5t Ti\u1ebfn s\u0129 Tri\u1ebft h\u1ecdc t\u1ea1i Claremont Graduate University. N\u0103m 1967, trong khi c\u00f2n l\u00e0 sinh vi\u00ean, ng\u00e0i Bodhi th\u1ecd gi\u1edbi sa di trong truy\u1ec1n th\u1ed1ng \u0110\u1ea1i Th\u1eeba Vi\u1ec7t Nam. N\u0103m 1972, sau khi t\u1ed1t nghi\u1ec7p Ti\u1ebfn s\u0129, Bodhi sang Sri Lanka th\u1ecd gi\u1edbi sa di trong truy\u1ec1n th\u1ed1ng Theravda, v\u00e0 n\u0103m 1973, th\u1ecd \u0111\u1ea1i gi\u1edbi \u0111\u1ec3 tr\u1edf th\u00e0nh m\u1ed9t T\u1ef3 kheo Theravada. N\u0103m 1984, n\u1ed1i nhi\u1ec7m ng\u00e0i Nyanaponika Thera, ng\u00e0i Bodhi \u0111\u01b0\u1ee3c b\u1ed5 nhi\u1ec7m l\u00e0m Ch\u1ee7 B\u00fat \u1ea5n b\u1ea3n ti\u1ebfng Anh c\u1ee7a h\u1ed9i Buddhist Publication Society (BPS, Sri Lanka) v\u00e0 n\u0103m 1988, tr\u1edf th\u00e0nh Ch\u1ee7 t\u1ecbch h\u1ed9i n\u00e0y. N\u0103m 2002, ng\u00e0i Bodhi t\u1eeb nhi\u1ec7m ch\u1ee9c Ch\u1ee7 B\u00fat BPS v\u00e0 v\u1ec1 c\u01b0 ng\u1ee5 \u1edf Hoa K\u1ef3. N\u0103m 2000, trong \u0110\u1ea1i L\u1ec5 Vesak \u0111\u1ea7u ti\u00ean t\u1ea1i Li\u00ean H\u1ee3p Qu\u1ed1c, ng\u00e0i Bodhi \u0111\u1ecdc b\u00e0i di\u1ec5n v\u0103n ch\u00ednh. Sau m\u1ed9t th\u1eddi gian s\u1ed1ng t\u1ea1i tu vi\u1ec7n Bodhi Monastery (th\u1ecb tr\u1ea5n Lafayette Township, ti\u1ec3u bang New Jersey), ng\u00e0i Bodhi hi\u1ec7n s\u1ed1ng v\u00e0 gi\u1ea3ng d\u1ea1y \u1edf tu vi\u1ec7n Chuang Yen Monastery (th\u1ecb tr\u1ea5n Carmel, ti\u1ec3u bang New York), v\u00e0 l\u00e0 Ch\u1ee7 T\u1ecbch h\u1ed9i Buddhist Association of the United States. Ng\u00e0i Bodhi l\u00e0 s\u00e1ng l\u1eadp vi\u00ean c\u1ee7a h\u1ed9i t\u1eeb thi\u1ec7n Buddhist Global Relief, n\u01a1i t\u00e0i tr\u1ee3 c\u00e1c d\u1ef1 \u00e1n ch\u1ed1ng \u0111\u00f3i ngh\u00e8o v\u00e0 gi\u00fap t\u0103ng tr\u01b0\u1edfng n\u1eef quy\u1ec1n tr\u00ean to\u00e0n c\u1ea7u. Hi\u1ec7n nay, ng\u00e0i Bodhi c\u0169ng l\u00e0 Ch\u1ee7 T\u1ecbch h\u1ed9i Yin Shun Foundation.<\/span><\/p>\n

Ng\u01b0\u1eddi d\u1ecbch do d\u1ef1 khi d\u1ecbch b\u00e0i n\u00e0y, v\u00ec kh\u00f4ng mu\u1ed1n b\u1ecb ng\u1ed9 nh\u1eadn l\u00e0 \u00e1m ch\u1ec9 t\u1edbi b\u1ea5t k\u1ef3 ai hay b\u1ea5t k\u1ef3 t\u1ed5 ch\u1ee9c n\u00e0o. Ng\u01b0\u1eddi d\u1ecbch suy \u0111o\u00e1n r\u1eb1ng ng\u00e0i Bhikkhu Bodhi khi vi\u1ebft b\u00e0i n\u00e0y [n\u0103m 2005] ch\u1ec9 c\u00f3 \u00fd l\u00e0m s\u00e1ng t\u1ecf m\u1ed9t s\u1ed1 th\u1eafc m\u1eafc c\u1ee7a nhi\u1ec1u Ph\u1eadt T\u1eed, trong c\u01b0\u01a1ng v\u1ecb ng\u00e0i l\u00e0 m\u1ed9t nh\u00e0 s\u01b0, m\u1ed9t h\u1ecdc gi\u1ea3, m\u1ed9t h\u00e0nh gi\u1ea3, v\u00e0 l\u00e0 Ch\u1ee7 T\u1ecbch nhi\u1ec1u h\u1ed9i \u0111o\u00e0n Ph\u1eadt Gi\u00e1o. B\u1ea3n Anh v\u0103n s\u1ebd \u0111\u01b0\u1ee3c k\u00e8m d\u01b0\u1edbi b\u1ea3n Vi\u1ec7t d\u1ecbch n\u00e0y \u0111\u1ec3 c\u00e1c b\u1ea1n tr\u1ebb kh\u00f4ng r\u00e0nh ti\u1ebfng Vi\u1ec7t \u0111\u1ecdc.)<\/span><\/p>\n

_()_<\/span><\/p>\n

Hi\u1ec7n nay, vi\u1ec7c th\u1ef1c t\u1eadp thi\u1ec1n ch\u00e1nh ni\u1ec7m \u0111\u00e3 \u0111\u01b0\u1ee3c \u01b0a chu\u1ed9ng kh\u1eafp to\u00e0n c\u1ea7u, nh\u01b0ng \u0111\u1ec3 \u0111\u1ea1t th\u00e0nh c\u00f4ng \u0111\u00f3, n\u00f3 \u0111\u00e3 ph\u1ea3i tr\u1ea3i qua m\u1ed9t s\u1ef1 chuy\u1ec3n h\u00f3a vi t\u1ebf. Thay v\u00ec \u0111\u01b0\u1ee3c d\u1ea1y nh\u01b0 m\u1ed9t ph\u1ea7n t\u00edch h\u1ee3p c\u1ee7a con \u0111\u01b0\u1eddng Ph\u1eadt Gi\u00e1o, n\u00f3 th\u01b0\u1eddng \u0111\u01b0\u1ee3c tr\u00ecnh b\u00e0y nh\u01b0 m\u1ed9t l\u0129nh v\u1ef1c \u0111\u1eddi th\u01b0\u1eddng m\u00e0 th\u00e0nh qu\u1ea3 \u0111\u1ea1t \u0111\u01b0\u1ee3c nhi\u1ec1u h\u01a1n cho \u0111\u1eddi s\u1ed1ng trong th\u1ebf gian n\u00e0y h\u01a1n l\u00e0 s\u1ef1 gi\u1ea3i tho\u00e1t xu\u1ea5t th\u1ebf gian. Nhi\u1ec1u ng\u01b0\u1eddi thi\u1ec1n t\u1eadp \u0111\u00e3 x\u00e1c ch\u1ee9ng v\u1ec1 l\u1ee3i \u00edch c\u1ee5 th\u1ec3 h\u1ecd \u0111\u1ea1t \u0111\u01b0\u1ee3c t\u1eeb vi\u1ec7c th\u1ef1c t\u1eadp thi\u1ec1n ch\u00e1nh ni\u1ec7m, l\u1ee3i \u00edch \u0111\u00f3 tr\u1ea3i r\u1ed9ng t\u1eeb s\u1ef1 t\u0103ng hi\u1ec7u qu\u1ea3 trong c\u00f4ng vi\u1ec7c v\u00e0 giao ti\u1ebfp t\u1ed1t h\u01a1n cho t\u1edbi s\u1ef1 b\u00ecnh an th\u00e2m s\u00e2u h\u01a1n, t\u1eeb bi h\u01a1n, v\u00e0 t\u1ec9nh th\u1ee9c h\u01a1n. Tuy nhi\u00ean, trong khi c\u00e1c l\u1ee3i \u00edch \u0111\u00f3 c\u00f3 th\u1ec3 ch\u1eafc ch\u1eafn l\u00e0 c\u00f3 gi\u00e1 tr\u1ecb ri\u00eang, nh\u01b0ng ch\u00fang kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ee5c ti\u00eau t\u1ed1i h\u1eadu m\u00e0 \u0110\u1ee9c Ph\u1eadt \u0111\u01b0a ra nh\u01b0 \u0111i\u1ec3m cu\u1ed1i trong vi\u1ec7c tu luy\u1ec7n c\u1ee7a ng\u00e0i. M\u1ee5c ti\u00eau \u0111\u00f3, trong ng\u00f4n ng\u1eef c\u00e1c b\u1ea3n v\u0103n, l\u00e0 th\u00e0nh t\u1ef1u Ni\u1ebft B\u00e0n, ph\u00e1 h\u1ee7y t\u1ea5t c\u1ea3 c\u00e1c l\u1eadu ho\u1eb7c n\u01a1i \u0111\u00e2y v\u00e0 b\u00e2y gi\u1edd, v\u00e0 gi\u1ea3i tho\u00e1t ra kh\u1ecfi v\u00f2ng t\u00e1i sinh c\u00f3 t\u1eeb v\u00f4 t\u1eadn.<\/span><\/p>\n

C\u00f3 l\u1ebd \u00e1p l\u1ef1c m\u1ea1nh m\u1ebd nh\u1ea5t \u0111\u00e3 d\u1eabn t\u1edbi c\u00e1ch b\u00e0y t\u1ecf \u0111\u01b0\u01a1ng \u0111\u1ea1i c\u1ee7a thi\u1ec1n ch\u00e1nh ni\u1ec7m l\u00e0 nhu c\u1ea7u ph\u1ea3i c\u1ea5y gh\u00e9p vi\u1ec7c th\u1ef1c t\u1eadp n\u00e0y v\u00e0o trong m\u1ed9t m\u00f4i tr\u01b0\u1eddng h\u1ea7u h\u1ebft l\u00e0 th\u1ebf t\u1ee5c, xa l\u1ea1 v\u1edbi khu\u00f4n truy\u1ec1n th\u1ed1ng c\u1ee7a ni\u1ec1m tin v\u00e0 tri\u1ebft thuy\u1ebft Ph\u1eadt Gi\u00e1o. V\u1edbi b\u1ea7u kh\u00f4ng kh\u00ed ng\u1edd v\u1ef1c c\u1ee7a th\u1eddi \u0111\u1ea1i ch\u00fang ta, s\u1ebd ho\u00e0n to\u00e0n th\u00edch nghi \u0111\u1ec3 nh\u1eefng ng\u01b0\u1eddi m\u1edbi t\u1edbi v\u1edbi Ph\u00e1p \u0111\u01b0\u1ee3c m\u1eddi kh\u00e1m ph\u00e1 ch\u00ednh h\u1ecd v\u1ec1 kh\u1ea3 n\u0103ng n\u1ed9i t\u1ea1i trong vi\u1ec7c t\u1eadp thi\u1ec1n n\u00e0y. C\u00f3 l\u1ebd, \u0111i\u1ec1u cu\u1ed1i c\u00f9ng ng\u01b0\u1eddi ta c\u1ea7n l\u00e0 c\u00f3 m\u1ed9t ngh\u1ecb tr\u00ecnh \u0111\u1ea7y \u0111\u1ee7 v\u1ec1 tri\u1ebft thuy\u1ebft Ph\u1eadt Gi\u00e1o \u00e1p \u0111\u1eb7t v\u00e0o h\u1ecd ngay t\u1eeb kh\u1edfi \u0111\u1ea7u.<\/span><\/p>\n

Tuy nhi\u00ean, m\u1eb7c d\u00f9 ch\u00fang ta c\u00f3 th\u1ec3 ban \u0111\u1ea7u thi\u1ec1n t\u1eadp v\u1edbi m\u1ed9t t\u00e2m c\u1edfi m\u1edf v\u00e0 kh\u00e1m ph\u00e1, v\u00e0o m\u1ed9t \u0111i\u1ec3m n\u00e0o \u0111\u00f3 trong vi\u1ec7c th\u1ef1c t\u1eadp, ch\u00fang ta t\u1ea5t y\u1ebfu t\u1edbi m\u1ed9t ng\u00e3 r\u1ebd n\u01a1i ch\u00fang ta \u0111\u1ed1i di\u1ec7n v\u1edbi m\u1ed9t l\u1ef1a ch\u1ecdn. Ho\u1eb7c l\u00e0 ch\u00fang ta c\u00f3 th\u1ec3 ti\u1ebfp t\u1ee5c thi\u1ec1n t\u1eadp nh\u01b0 m\u1ed9t l\u0129nh v\u1ef1c phi t\u00f4n gi\u00e1o, thu\u1ea7n t\u00fay t\u1ef1 nhi\u00ean, ho\u1eb7c ch\u00fang ta c\u00f3 th\u1ec3 chuy\u1ec3n vi\u1ec7c thi\u1ec1n t\u1eadp tr\u1edf v\u1ec1 b\u1ed1i c\u1ea3nh c\u1ed9i ngu\u1ed3n c\u1ee7a ni\u1ec1m tin v\u00e0 tri th\u1ee9c Ph\u1eadt Gi\u00e1o. N\u1ebfu ch\u00fang ta l\u1ef1a ch\u1ecdn l\u1ed1i \u0111i \u0111\u1ea7u, ch\u00fang ta c\u00f3 th\u1ec3 v\u1eabn v\u00e0o s\u00e2u h\u01a1n trong thi\u1ec1n \u0111\u1ecbnh v\u00e0 \u0111\u1ea1t th\u00eam nhi\u1ec1u l\u1ee3i \u00edch ch\u00fang ta \u0111\u00e3 \u0111\u1ea1t \u0111\u01b0\u1ee3c tr\u01b0\u1edbc gi\u1edd — b\u00ecnh an s\u00e2u th\u1eb3m h\u01a1n, s\u1ee9c \u0111\u1ecbnh t\u0103ng th\u00eam, c\u1edfi m\u1edf nhi\u1ec1u h\u01a1n, ngay c\u1ea3 m\u1ed9t h\u00ecnh th\u1ee9c c\u1ee7a n\u1ebfp s\u1ed1ng s\u00e2u th\u1eb3m h\u01a1n v\u1edbi c\u00e1i b\u00e2y gi\u1edd v\u00e0 \u1edf \u0111\u00e2y. Tuy nhi\u00ean, d\u00f9 nh\u1eefng th\u00e0nh qu\u1ea3 n\u00e0y nh\u01b0 c\u00f3 th\u1ec3 \u0111\u01b0\u1ee3c mong \u0111\u1ee3i trong ch\u00ednh n\u00f3, l\u1ea1i tr\u00e1i ng\u01b0\u1ee3c v\u1edbi l\u1eddi \u0110\u1ee9c Ph\u1eadt d\u1ea1y v\u00ec v\u1eabn l\u00e0 b\u1ea5t to\u00e0n. \u0110\u1ec3 cho vi\u1ec7c th\u1ef1c t\u1eadp thi\u1ec1n ch\u00e1nh ni\u1ec7m \u0111\u1ea1t \u0111\u01b0\u1ee3c th\u00e0nh qu\u1ea3 tr\u1ecdn v\u1eb9n nh\u01b0 \u0110\u1ee9c Ph\u1eadt d\u1ea1y, n\u00f3 ph\u1ea3i \u0111\u01b0\u1ee3c bao tr\u00f9m b\u1edfi nhi\u1ec1u ph\u1ea9m t\u00ednh kh\u00e1c m\u00e0 c\u00e1c ph\u1ea9m t\u00ednh n\u00e0y n\u1ed1i k\u1ebft n\u00f3 v\u00e0o khung c\u1ee7a Ph\u1eadt ph\u00e1p.<\/span><\/p>\n

D\u1eabn \u0111\u1ea7u trong c\u00e1c ph\u1ea9m t\u00ednh \u0111\u00f3 l\u00e0 m\u1ed9t c\u1eb7p h\u00f2a h\u1ee3p c\u1ee7a ni\u1ec1m tin v\u00e0 ch\u00e1nh ki\u1ebfn. L\u00e0 m\u1ed9t y\u1ebfu t\u1ed1 trong con \u0111\u01b0\u1eddng h\u1ecdc Ph\u1eadt, ni\u1ec1m tin (saddha) kh\u00f4ng c\u00f3 ngh\u0129a l\u00e0 tin m\u00f9 qu\u00e1ng, nh\u01b0ng l\u00e0 m\u1ed9t s\u1eb5n l\u00f2ng ch\u1ea5p nh\u1eadn tin v\u00e0o c\u00e1c l\u00fd thuy\u1ebft n\u00e0o \u0111\u00f3 m\u00e0 ch\u00fang ta kh\u00f4ng c\u00f3 th\u1ec3, n\u01a1i tr\u00ecnh \u0111\u1ed9 hi\u1ec7n nay c\u1ee7a b\u1ea3n th\u00e2n ch\u00fang ta, ch\u01b0a th\u1ef1c nghi\u1ec7m \u0111\u01b0\u1ee3c cho ch\u00ednh m\u00ecnh. C\u00e1c l\u00fd thuy\u1ebft n\u00e0y l\u00e0 v\u1ec1 c\u1ea3 hai kh\u00eda c\u1ea1nh: b\u1ea3n ch\u1ea5t th\u1ef1c t\u1ea1i, v\u00e0 m\u1ee9c \u0111\u1ed9 th\u00e0nh \u0111\u1ea1t cao h\u01a1n c\u1ee7a \u0111\u01b0\u1eddng tu h\u1ecdc. Trong b\u1ea3n \u0111\u1ed3 truy\u1ec1n th\u1ed1ng c\u1ee7a tu h\u1ecdc Ph\u1eadt Gi\u00e1o, ni\u1ec1m tin \u0111\u01b0\u1ee3c \u0111\u1eb7t n\u01a1i b\u01b0\u1edbc \u0111\u1ea7u, nh\u01b0 \u0111i\u1ec1u ki\u1ec7n ban \u0111\u1ea7u cho c\u00e1c giai \u0111o\u1ea1n sau c\u1ee7a tam h\u1ecdc: gi\u1edbi, \u0111\u1ecbnh v\u00e0 hu\u1ec7. C\u00e1c kinh v\u0103n nh\u01b0 d\u01b0\u1eddng kh\u00f4ng h\u00ecnh dung tr\u01b0\u1edbc v\u1ec1 kh\u1ea3 th\u1ec3 r\u1eb1ng c\u00f3 ai thi\u1ebfu ni\u1ec1m tin v\u00e0o Ph\u00e1p m\u00e0 c\u00f3 th\u1ec3 th\u1ef1c t\u1eadp thi\u1ec1n ch\u00e1nh ni\u1ec7m v\u00e0 \u0111\u1ea1t \u0111\u01b0\u1ee3c th\u00e0nh qu\u1ea3 t\u00edch c\u1ef1c. Nh\u01b0ng b\u00e2y gi\u1edd, hi\u1ec7n t\u01b0\u1ee3ng \u0111\u00f3 \u0111\u00e3 tr\u1edf th\u00e0nh ph\u1ed5 bi\u1ebfn r\u1ed9ng. \u0110i\u1ec1u ho\u00e0n to\u00e0n b\u00ecnh th\u01b0\u1eddng b\u00e2y gi\u1edd cho ng\u01b0\u1eddi t\u1eadp thi\u1ec1n l\u00e0 b\u01b0\u1edbc ti\u1ebfp c\u1eadn \u0111\u1ea7u ti\u00ean v\u1edbi Ph\u00e1p xuy\u00ean qua thi\u1ec1n ch\u00e1nh ni\u1ec7m chuy\u00ean s\u00e2u, v\u00e0 r\u1ed3i s\u1eed d\u1ee5ng kinh nghi\u1ec7m n\u00e0y nh\u01b0 m\u1ed9t ti\u00eau chu\u1ea9n \u0111\u1ec3 l\u01b0\u1ee3ng \u0111\u1ecbnh quan h\u1ec7 c\u1ee7a h\u1ecd v\u1edbi Ph\u1eadt ph\u00e1p.<\/span><\/p>\n

Ngay n\u01a1i giao l\u1ed9 n\u00e0y, l\u1ef1a ch\u1ecdn h\u1ecd quy\u1ebft \u0111\u1ecbnh s\u1ebd chia ng\u01b0\u1eddi tu thi\u1ec1n ra hai nh\u00f3m l\u1edbn. M\u1ed9t nh\u00f3m g\u1ed3m nh\u1eefng ng\u01b0\u1eddi t\u1eadp trung ri\u00eang v\u00e0o c\u00e1c l\u1ee3i \u00edch x\u00e1c th\u1ef1c m\u00e0 thi\u1ec1n t\u1eadp cho th\u00e0nh qu\u1ea3 n\u01a1i \u0111\u00e2y v\u00e0 b\u00e2y gi\u1edd, ng\u01b0ng t\u1ea5t c\u1ea3 c\u00e1c quan t\u00e2m v\u1ec1 nh\u1eefng g\u00ec n\u1eb1m v\u01b0\u1ee3t xa h\u01a1n ch\u00e2n tr\u1eddi kinh nghi\u1ec7m ri\u00eang c\u1ee7a h\u1ecd. Nh\u00f3m th\u1ee9 nh\u00ec g\u1ed3m nh\u1eefng ng\u01b0\u1eddi c\u00f4ng nh\u1eadn r\u1eb1ng thi\u1ec1n t\u1eadp l\u00e0 \u0111\u1ec3 l\u01b0u ch\u1ea3y t\u1eeb m\u1ed9t ngu\u1ed3i su\u1ed1i tri th\u1ee9c s\u00e2u th\u1eb3m h\u01a1n v\u00e0 r\u1ed9ng h\u01a1n ch\u00ednh [tri th\u1ee9c c\u1ee7a] h\u1ecd. \u0110\u1ec3 t\u00ecm theo tr\u00ed tu\u1ec7 n\u00e0y t\u1edbi t\u1eadn ngu\u1ed3n, c\u00e1c thi\u1ec1n gia n\u00e0y s\u1eb5n s\u00e0ng khi\u00eam h\u1ea1 \u0111\u1ec3 t\u00ecm h\u1ecdc Ph\u1eadt ph\u00e1p v\u00e0 nh\u01b0 th\u1ebf \u00f4m l\u1ea5y Ph\u00e1p nh\u01b0 m\u1ed9t to\u00e0n th\u1ec3 h\u1ee3p nh\u1ea5t.<\/span><\/p>\n

S\u1ef1 ki\u1ec7n r\u1eb1ng thi\u1ec1n ch\u00e1nh ni\u1ec7m c\u00f3 th\u1ec3 \u0111\u01b0\u1ee3c th\u1ef1c t\u1eadp nghi\u00eam t\u00fac ngay c\u1ea3 b\u00ean ngo\u00e0i v\u00f2ng ni\u1ec1m tin Ph\u1eadt Gi\u00e1o d\u1eabn t\u1edbi m\u1ed9t c\u00e2u h\u1ecfi l\u00fd th\u00fa ch\u01b0a bao gi\u1edd \u0111\u01b0\u1ee3c minh b\u1ea1ch n\u00eau l\u00ean trong Kinh \u0110i\u1ec3n v\u00e0 c\u00e1c Lu\u1eadn th\u01b0. N\u1ebfu thi\u1ec1n ch\u00e1nh ni\u1ec7m c\u00f3 th\u1ec3 \u0111\u01b0\u1ee3c tu t\u1eadp thu\u1ea7n\u00a0 t\u00fay cho l\u1ee3i \u00edch th\u1ea5y \u0111\u01b0\u1ee3c t\u1ee9c kh\u1eafc, r\u1ed3i th\u00ec ni\u1ec1m tin gi\u1eef vai tr\u00f2 n\u00e0o trong vi\u1ec7c ph\u00e1t tri\u1ec3n con \u0111\u01b0\u1eddng tu? M\u1ed9t c\u00e1ch ch\u1eafc ch\u1eafn, ni\u1ec1m tin nh\u01b0 l\u00e0 m\u1ed9t ch\u1ea5p nh\u1eadn to\u00e0n b\u1ed9 tri\u1ebft thuy\u1ebft Ph\u1eadt Gi\u00e1o th\u00ec kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t \u0111i\u1ec1u ki\u1ec7n c\u1ea7n thi\u1ebft cho vi\u1ec7c th\u1ef1c t\u1eadp Ph\u1eadt ph\u00e1p. Nh\u01b0 ch\u00fang ta \u0111\u00e3 th\u1ea5y, nh\u1eefng ng\u01b0\u1eddi kh\u00f4ng \u0111i theo Ph\u00e1p nh\u01b0 m\u1ed9t con \u0111\u01b0\u1eddng t\u1edbi gi\u1ea3i tho\u00e1t t\u00e2m linh c\u00f3 th\u1ec3 v\u1eabn c\u00f2n ch\u1ea5p nh\u1eadn c\u00e1c gi\u1edbi lu\u1eadt \u0111\u1ea1o \u0111\u1ee9c Ph\u1eadt Gi\u00e1o v\u00e0 th\u1ef1c t\u1eadp thi\u1ec1n nh\u01b0 m\u1ed9t c\u00e1ch \u0111\u1ec3 an t\u0129nh n\u1ed9i t\u00e2m.<\/span><\/p>\n

Do v\u1eady, ni\u1ec1m tin ph\u1ea3i gi\u1eef m\u1ed9t vai tr\u00f2 kh\u00e1c h\u01a1n l\u00e0 vai tr\u00f2 c\u1ee7a m\u1ed9t \u201c\u0111inh th\u00fac ng\u1ef1a \u0111\u01a1n gi\u1ea3n\u201d \u0111\u1ec3 [th\u00fac ph\u00f3ng t\u1edbi] h\u00e0nh \u0111\u1ed9ng, nh\u01b0ng b\u1ea3n ch\u1ea5t ch\u00ednh x\u00e1c c\u1ee7a vai tr\u00f2 n\u00e0y v\u1eabn l\u00e0 c\u00f3 v\u1ea5n \u0111\u1ec1. C\u00f3 l\u1ebd gi\u1ea3i ph\u00e1p s\u1ebd hi\u1ec7n ra n\u1ebfu ch\u00fang ta h\u1ecfi r\u1eb1ng ni\u1ec1m tin n\u00e0o th\u1ef1c s\u1ef1 c\u00f3 \u00fd ngh\u0129a trong khu\u00f4n kh\u1ed5 tu h\u1ecdc Ph\u1eadt Ph\u00e1p. Th\u1ea5y r\u00f5 t\u1ee9c kh\u1eafc r\u1eb1ng ni\u1ec1m tin kh\u00f4ng c\u00f3 th\u1ec3 \u0111\u01b0\u1ee3c gi\u1ea3i ngh\u0129a th\u00edch nghi \u0111\u01a1n gi\u1ea3n nh\u01b0 l\u00e0 k\u00ednh ng\u01b0\u1ee1ng \u0110\u1ee9c Ph\u1eadt, hay nh\u01b0 m\u1ed9t t\u1eadp h\u1ecdp c\u00e1c h\u00e0nh \u0111\u1ed9ng t\u1eadn hi\u1ebfn, ng\u01b0\u1ee1ng m\u1ed9 v\u00e0 bi\u1ebft \u01a1n. V\u00ec trong khi c\u00e1c ph\u1ea9m ch\u1ea5t n\u00e0y th\u01b0\u1eddng hi\u1ec7n h\u1eefu c\u00f9ng v\u1edbi ni\u1ec1m tin, ch\u00fang c\u00f3 th\u1ec3 xu\u1ea5t hi\u1ec7n to\u00e0n b\u1ed9 ngay c\u1ea3 khi kh\u00f4ng c\u00f3 ni\u1ec1m tin.<\/span><\/p>\n

N\u1ebfu ch\u00fang ta kh\u1ea3o s\u00e1t ni\u1ec1m tin chi ti\u1ebft h\u01a1n, ch\u00fang ta s\u1ebd th\u1ea5y r\u1eb1ng b\u00ean c\u1ea1nh y\u1ebfu t\u1ed1 c\u1ea3m x\u00fac, n\u00f3 c\u0169ng li\u00ean h\u1ec7 t\u1edbi m\u1ed9t ph\u1ea7n tri th\u1ee9c nh\u1eadn bi\u1ebft. \u0110i\u1ec1u n\u00e0y bao g\u1ed3m trong m\u1ed9t [t\u00e2m th\u1ee9c] s\u1eb5n s\u00e0ng ch\u1ea5p nh\u1eadn \u0110\u1ee9c Ph\u1eadt nh\u01b0 m\u1ed9t ng\u01b0\u1eddi kh\u00e1m ph\u00e1 \u0111\u1ed9c \u0111\u00e1o v\u00e0 nh\u01b0 ng\u01b0\u1eddi tuy\u00ean b\u1ed1 v\u1ec1 s\u1ef1 th\u1eadt gi\u1ea3i tho\u00e1t. \u0110\u01b0\u1ee3c nh\u00ecn t\u1eeb g\u00f3c \u0111\u1ed9 n\u00e0y, ni\u1ec1m tin, m\u1ed9t c\u00e1ch c\u1ea7n thi\u1ebft, d\u1eabn t\u1edbi m\u1ed9t quy\u1ebft \u0111\u1ecbnh. Nh\u01b0 ch\u1eef quy\u1ebft \u0111\u1ecbnh \u00e1m ch\u1ec9 (\u201c\u0111\u1ec3 quy\u1ebft \u0111\u1ecbnh\u201d = \u0111\u1ec3 c\u1eaft \u0111\u1ee9t; “to decide” = to cut off), \u0111\u1ec3 \u0111\u1eb7t ni\u1ec1m tin trong m\u1ed9t \u0111i\u1ec1u g\u00ec \u0111\u00f3 c\u00f3 ngh\u0129a l\u00e0 \u0111\u1ec3 h\u00e0nh x\u1eed m\u1ed9t h\u00e0nh vi ph\u00e2n bi\u1ec7t. Nh\u01b0 th\u1ebf ni\u1ec1m tin Ph\u1eadt Gi\u00e1o k\u00e9o theo, \u00edt nh\u1ea5t l\u00e0 \u00e1m ch\u1ec9, m\u1ed9t b\u00e1c b\u1ecf c\u00e1c tuy\u00ean thuy\u1ebft c\u1ee7a c\u00e1c v\u1ecb th\u1ea7y t\u00e2m linh kh\u00e1c nh\u01b0 l\u00e0 ng\u01b0\u1eddi mang th\u00f4ng \u0111i\u1ec7p gi\u1ea3i ph\u00f3ng t\u01b0\u01a1ng \u0111\u01b0\u01a1ng v\u1edbi \u0110\u1ee9c Ph\u1eadt. Nh\u01b0 m\u1ed9t quy\u1ebft \u0111\u1ecbnh, ni\u1ec1m tin c\u0169ng d\u1eabn t\u1edbi s\u1ef1 ch\u1ea5p nh\u1eadn. N\u00f3 li\u00ean h\u1ec7 t\u1edbi m\u1ed9t s\u1ef1 s\u1eb5n l\u00f2ng t\u1ef1 c\u1edfi m\u1edf \u0111\u1ed1i v\u1edbi c\u00e1c nguy\u00ean t\u1eafc \u0111\u00e3 \u0111\u01b0\u1ee3c \u0110\u1ee9c Ph\u1eadt tuy\u00ean thuy\u1ebft v\u00e0 g\u1eafn b\u00f3 v\u00e0o ch\u00fang [c\u00e1c tuy\u00ean thuy\u1ebft n\u00e0y] nh\u01b0 c\u00e1c h\u01b0\u1edbng d\u1eabn \u0111\u00e1ng tin t\u1edbi tri th\u1ee9c v\u00e0 gi\u1edbi lu\u1eadt.<\/span><\/p>\n

Ch\u00ednh quy\u1ebft \u0111\u1ecbnh n\u00e0y t\u00e1ch r\u1eddi nh\u1eefng ng\u01b0\u1eddi t\u1eadp thi\u1ec1n ch\u00e1nh ni\u1ec7m nh\u01b0 m\u1ed9t l\u0129nh v\u1ef1c thu\u1ea7n t\u1ef1 nhi\u00ean xa ra kh\u1ecfi nh\u1eefng ng\u01b0\u1eddi tu h\u1ecdc trong khu\u00f4n kh\u1ed5 c\u1ee7a ni\u1ec1m tin Ph\u1eadt Gi\u00e1o. Nh\u00f3m ng\u01b0\u1eddi tr\u01b0\u1edbc (t\u1eadp thi\u1ec1n nh\u01b0ng kh\u00f4ng ni\u1ec1m tin PG) khi ng\u01b0ng b\u1ea5t k\u1ef3 ph\u00e1n \u0111o\u00e1n n\u00e0o v\u1ec1 l\u1eddi \u0110\u1ee9c Ph\u1eadt d\u1ea1y v\u1ec1 ho\u00e0n c\u1ea3nh nh\u00e2n sinh \u0111\u00e3 h\u1ea1n ch\u1ebf th\u00e0nh qu\u1ea3 c\u1ee7a vi\u1ec7c tu t\u1eadp ch\u1ec9 \u1edf m\u1ee9c t\u01b0\u01a1ng \u01b0ng v\u1edbi m\u1ed9t th\u1ebf gi\u1edbi quan tr\u1ea7n t\u1ee5c v\u00e0 t\u1ef1 nhi\u00ean. Nh\u00f3m ng\u01b0\u1eddi sau (c\u00f3 ni\u1ec1m tin PG) b\u1eb1ng c\u00e1ch ch\u1ea5p nh\u1eadn l\u1eddi \u0110\u1ee9c Ph\u1eadt d\u1ea1y v\u1ec1 ho\u00e0n c\u1ea3nh nh\u00e2n sinh \u0111\u1ea1t \u0111\u01b0\u1ee3c ti\u1ebfp c\u1eadn v\u1edbi m\u1ee5c ti\u00eau m\u00e0 ch\u00ednh \u0110\u1ee9c Ph\u1eadt \u0111\u00e3 ch\u1ec9 ra nh\u01b0 m\u1ee5c ti\u00eau t\u1ed1i h\u1eadu c\u1ee7a tu t\u1eadp.<\/span><\/p>\n

Tr\u1ee5 c\u1ed9t th\u1ee9 nh\u00ec h\u1ed7 tr\u1ee3 vi\u1ec7c tu t\u1eadp thi\u1ec1n ch\u00e1nh ni\u1ec7m l\u00e0 ph\u1ea7n nh\u1eadn th\u1ee9c c\u1ee7a ni\u1ec1m tin, t\u1ee9c l\u00e0, ch\u00e1nh ki\u1ebfn (right view, samma ditthi). M\u1eb7c d\u00f9 ch\u1eef ki\u1ebfn (view) c\u00f3 th\u1ec3 g\u1ee3i \u00fd r\u1eb1ng h\u00e0nh gi\u1ea3 th\u1ef1c s\u1ef1 th\u1ea5y c\u00e1c nguy\u00ean t\u1eafc \u0111\u01b0\u1ee3c xem l\u00e0 ch\u00e2n ch\u00ednh, nh\u01b0ng b\u01b0\u1edbc \u0111\u1ea7u tu h\u1ecdc hi\u1ebfm khi l\u00e0 [th\u1ea5y] nh\u01b0 th\u1ebf. \u0110\u1ed1i v\u1edbi t\u1ea5t c\u1ea3, ch\u1ec9 tr\u1eeb v\u00e0i h\u00e0nh gi\u1ea3 t\u00e0i n\u0103ng b\u1ea9m sinh r\u1ea5t phi th\u01b0\u1eddng, ch\u00e1nh ki\u1ebfn ban \u0111\u1ea7u c\u00f3 ngh\u0129a l\u00e0 ni\u1ec1m tin ch\u00e2n ch\u00e1nh, s\u1ef1 ch\u1ea5p nh\u1eadn c\u00e1c nguy\u00ean t\u1eafc v\u00e0 c\u00e1c tri\u1ebft thuy\u1ebft l\u01b0u xu\u1ea5t t\u1eeb ni\u1ec1m tin v\u00e0o s\u1ef1 gi\u00e1c ng\u1ed9 c\u1ee7a \u0110\u1ee9c Ph\u1eadt. M\u1eb7c d\u00f9 c\u00e1c Ph\u1eadt t\u1eed th\u1eddi hi\u1ec7n \u0111\u1ea1i \u0111\u00f4i khi tuy\u00ean x\u01b0ng r\u1eb1ng \u0110\u1ee9c Ph\u1eadt n\u00f3i r\u1eb1ng ng\u01b0\u1eddi ta ch\u1ec9 n\u00ean tin v\u00e0o nh\u1eefng g\u00ec ng\u01b0\u1eddi ta c\u00f3 th\u1ec3 t\u1ef1 ch\u1ee9ng th\u1ef1c \u0111\u01b0\u1ee3c, nh\u01b0ng trong Kinh T\u1ea1ng Pali kh\u00f4ng h\u1ec1 c\u00f3 l\u1eddi tuy\u00ean x\u01b0ng nh\u01b0 th\u1ebf. \u0110\u1ee9c Ph\u1eadt ch\u1ec9 n\u00f3i r\u1eb1ng ng\u01b0\u1eddi ta kh\u00f4ng n\u00ean ch\u1ea5p nh\u1eadn l\u1eddi ng\u00e0i d\u1ea1y m\u1ed9t c\u00e1ch m\u00f9 qu\u00e1ng, nh\u01b0ng n\u00ean kh\u1ea3o s\u00e1t v\u00e0o \u00fd ngh\u0129a [c\u00e1c l\u1eddi d\u1ea1y \u0111\u00f3] v\u00e0 t\u00ecm c\u00e1ch t\u1ef1 kinh nghi\u1ec7m ch\u1ee9ng th\u1ef1c cho ch\u00ednh h\u1ecd.<\/span><\/p>\n

Tr\u00e1i ng\u01b0\u1ee3c v\u1edbi ch\u1ee7 ngh\u0129a hi\u1ec7n \u0111\u1ea1i h\u00f3a Ph\u1eadt Gi\u00e1o (Contrary to Buddhist modernism), c\u00f3 nhi\u1ec1u nguy\u00ean t\u1eafc \u0110\u1ee9c Ph\u1eadt d\u1ea1y nh\u01b0 l\u00e0 ch\u1ee7 y\u1ebfu \u0111\u1ec3 hi\u1ec3u ch\u00e2n ch\u00e1nh m\u00e0 ch\u00fang ta, trong tr\u00ecnh \u0111\u1ed9 hi\u1ec7n nay c\u1ee7a ch\u00fang ta, kh\u00f4ng c\u00f3 th\u1ec3 t\u1ef1 nh\u00ecn th\u1ea5y cho ch\u00ednh m\u00ecnh. Nh\u1eefng \u0111i\u1ec1u n\u00e0y kh\u00f4ng ph\u1ea3i kh\u00f4ng \u0111\u00e1ng k\u1ec3, v\u00ec ch\u00fang \u0111\u1ecbnh ngh\u0129a m\u1ed9t khung ch\u01b0\u01a1ng tr\u00ecnh to\u00e0n b\u1ed9 v\u1ec1 gi\u1ea3i tho\u00e1t nh\u01b0 l\u1eddi \u0110\u1ee9c Ph\u1eadt d\u1ea1y. Ch\u00fang kh\u00f4ng ch\u1ec9 m\u00f4 t\u1ea3 c\u00e1c chi\u1ec1u k\u00edch s\u00e2u h\u01a1n v\u1ec1 Kh\u1ed5 m\u00e0 t\u1eeb \u0111\u00f3 ch\u00fang ta c\u1ea7n gi\u1ea3i tho\u00e1t, nh\u01b0ng ch\u00fang ch\u1ec9 v\u1ec1 m\u1ed9t h\u01b0\u1edbng \u0111i n\u01a1i gi\u1ea3i tho\u00e1t ch\u00e2n th\u1ef1c ph\u00eda tr\u01b0\u1edbc, v\u00e0 \u0111\u1ecbnh ra c\u00e1c b\u01b0\u1edbc tu h\u1ecdc d\u1eabn t\u1edbi ch\u1ee9ng th\u1ef1c m\u1ee5c ti\u00eau [gi\u1ea3i tho\u00e1t].<\/span><\/p>\n

C\u00e1c nguy\u00ean t\u1eafc n\u00e0y bao g\u1ed3m c\u00e1c gi\u00e1o l\u00fd v\u1ec1 ch\u00e1nh ki\u1ebfn c\u1ea3 \u201cth\u1ebf gian\u201d v\u00e0 \u201cxu\u1ea5t th\u1ebf gian.\u201d Ch\u00e1nh ki\u1ebfn th\u1ebf gian l\u00e0 m\u1ed9t lo\u1ea1i hi\u1ec3u bi\u1ebft ch\u00e2n ch\u00e1nh d\u1eabn t\u1edbi m\u1ed9t n\u01a1i thi\u1ec7n l\u00e0nh trong v\u00f2ng t\u00e1i sinh lu\u00e2n h\u1ed3i. N\u00f3 li\u00ean h\u1ec7 m\u1ed9t s\u1ef1 ch\u1ea5p nh\u1eadn v\u1ec1 c\u00e1c nguy\u00ean t\u1eafc c\u1ee7a nghi\u1ec7p v\u00e0 qu\u1ea3 c\u1ee7a nghi\u1ec7p; v\u1ec1 s\u1ef1 ph\u00e2n bi\u1ec7t gi\u1eefa c\u00e1c h\u00e0nh vi thi\u1ec7n v\u00e0 \u00e1c; v\u00e0 v\u1ec1 s\u1ef1 m\u1edf r\u1ed9ng v\u00f4 bi\u00ean v\u00e0 nhi\u1ec1u c\u00f5i ta b\u00e0 (samsara) trong \u0111\u00f3 t\u00e1i sanh c\u00f3 th\u1ec3 x\u1ea3y ra. Ch\u00e1nh ki\u1ebfn xu\u1ea5t th\u1ebf gian l\u00e0 hi\u1ec3u bi\u1ebft d\u1eabn t\u1edbi s\u1ef1 gi\u1ea3i tho\u00e1t to\u00e0n tri\u1ec7t ra kh\u1ecfi c\u00f5i ta b\u00e0. N\u00f3 d\u1eabn t\u1edbi s\u1ef1 hi\u1ec3u bi\u1ebft v\u1ec1 T\u1ee9 Th\u00e1nh \u0110\u1ebf trong c\u00e1c \u00fd ngh\u0129a chi ti\u1ebft s\u00e2u h\u01a1n, \u0111\u01b0a ra kh\u00f4ng ch\u1ec9 nh\u01b0 m\u1ed9t ph\u00e2n t\u00edch \u0111\u01a1n gi\u1ea3n v\u1ec1 n\u1ed7i kh\u1ed5 t\u00e2m l\u00fd, nh\u01b0ng l\u00e0 m\u1ed9t m\u00f4 t\u1ea3 v\u1ec1 g\u00e1nh n\u1eb7ng lu\u00e2n h\u1ed3i v\u00e0 m\u1ed9t ch\u01b0\u01a1ng tr\u00ecnh \u0111\u1ec3 gi\u1ea3i tho\u00e1t t\u1ed1i h\u1eadu. Th\u1ef1c s\u1ef1, ch\u00e1nh ki\u1ebfn xu\u1ea5t th\u1ebf gian l\u00e0 b\u01b0\u1edbc \u0111\u1ea7u trong B\u00e1t Ch\u00e1nh \u0110\u1ea1o v\u00e0 d\u1eabn \u0111\u01b0\u1eddng cho 7 y\u1ebfu t\u1ed1 kh\u00e1c v\u1ec1 h\u01b0\u1edbng t\u1ecbch di\u1ec7t kh\u1ed5 \u0111au.<\/span><\/p>\n

Trong khi k\u1ef9 thu\u1eadt c\u1ee5 th\u1ec3 \u0111\u1ec3 th\u1ef1c t\u1eadp thi\u1ec1n ch\u00e1nh ni\u1ec7m c\u00f3 th\u1ec3 y h\u1ec7t nhau cho nh\u1eefng ng\u01b0\u1eddi d\u00f9ng thi\u1ec1n nh\u01b0 m\u1ed9t l\u0129nh v\u1ef1c thu\u1ea7n t\u00fay t\u1ef1 nhi\u00ean v\u00e0 cho nh\u1eefng ng\u01b0\u1eddi d\u00f9ng thi\u1ec1n trong khung l\u1ed9 tr\u00ecnh c\u1ee7a Ph\u00e1p, hai phong c\u00e1ch thi\u1ec1n t\u1eadp v\u1eabn s\u1ebd kh\u00e1c nhau s\u00e2u s\u1eafc \u0111\u1ed1i v\u1edbi c\u00e1c th\u00e0nh qu\u1ea3 m\u00e0 c\u00e1c k\u1ef9 thu\u1eadt c\u00f3 th\u1ec3 \u0111\u01b0a t\u1edbi. Khi \u0111\u01b0\u1ee3c th\u1ef1c t\u1eadp trong hi\u1ec3u bi\u1ebft th\u1ebf gian t\u1ef1 nhi\u00ean, thi\u1ec1n ch\u00e1nh ni\u1ec7m c\u00f3 th\u1ec3 \u0111\u01b0a t\u1edbi an b\u00ecnh h\u01a1n, hi\u1ec3u bi\u1ebft h\u01a1n, v\u00e0 thanh th\u1ea3n h\u01a1n, ngay c\u1ea3 t\u1edbi c\u00e1c kinh nghi\u1ec7m v\u1ec1 tu\u1ec7. N\u00f3 c\u00f3 th\u1ec3 l\u00e0m trong s\u1ea1ch t\u00e2m, x\u00f3a c\u00e1c phi\u1ec1n n\u00e3o th\u00f4 v\u00e0 d\u1eabn t\u1edbi s\u1ef1 ch\u1ea5p nh\u1eadn b\u00ecnh l\u1eb7ng c\u00e1c th\u0103ng tr\u1ea7m c\u1ee7a cu\u1ed9c \u0111\u1eddi. V\u00ec c\u00e1c l\u00fd do \u0111\u00f3, ki\u1ec3u th\u1ef1c t\u1eadp n\u00e0y kh\u00f4ng n\u00ean b\u1ecb xem th\u01b0\u1eddng. Tuy nhi\u00ean, t\u1eeb m\u1ed9t \u0111i\u1ec3m nh\u00ecn s\u00e2u h\u01a1n, h\u00ecnh th\u1ee9c thi\u1ec1n Ph\u1eadt Gi\u00e1o d\u00f9ng ri\u00eang cho \u0111\u1eddi th\u01b0\u1eddng n\u00e0y v\u1eabn l\u00e0 b\u1ea5t to\u00e0n. N\u00f3 v\u1eabn b\u1ecb bu\u1ed9c v\u00e0o c\u00f5i sinh t\u1ed3n h\u1eefu vi, v\u1eabn c\u00f2n b\u1ecb bu\u1ed9c v\u00e0o chu k\u1ef3 nghi\u1ec7p v\u00e0 h\u1eadu qu\u1ea3 c\u1ee7a nghi\u1ec7p.<\/span><\/p>\n

Tuy nhi\u00ean, khi thi\u1ec1n ch\u00e1nh ni\u1ec7m \u0111\u01b0\u1ee3c n\u00e2ng l\u00ean t\u1eeb ni\u1ec1m tin s\u00e2u s\u1eafc v\u00e0o \u0110\u1ee9c Ph\u1eadt nh\u01b0 v\u1ecb th\u1ea7y gi\u00e1c ng\u1ed9 to\u00e0n tri\u1ec7t, v\u00e0 \u0111\u01b0\u1ee3c chi\u1ebfu s\u00e1ng t\u1eeb tr\u00ean b\u1edfi tr\u00ed tu\u1ec7 c\u1ee7a Ph\u1eadt ph\u00e1p, n\u00f3 t\u00ecm \u0111\u01b0\u1ee3c m\u1ed9t kh\u1ea3 n\u0103ng m\u1edbi m\u00e0 ph\u01b0\u01a1ng ph\u00e1p kia thi\u1ebfu k\u00e9m. N\u00f3 b\u00e2y gi\u1edd v\u1eadn h\u00e0nh v\u1edbi h\u1ed7 tr\u1ee3 c\u1ee7a [t\u00e2m] x\u1ea3 ly, h\u01b0\u1edbng t\u1edbi gi\u1ea3i tho\u00e1t t\u1ed1i h\u1eadu. N\u00f3 tr\u1edf th\u00e0nh ch\u00eca kh\u00f3a \u0111\u1ec3 m\u1edf c\u00e1nh c\u1eeda B\u1ea5t T\u1eed, ph\u01b0\u01a1ng ti\u1ec7n \u0111\u1ec3 th\u00e0nh \u0111\u1ea1t m\u1ed9t s\u1ef1 t\u1ef1 do m\u00e0 kh\u00f4ng bao gi\u1edd c\u00f3 th\u1ec3 b\u1ecb m\u1ea5t. V\u1edbi nh\u01b0 th\u1ebf, thi\u1ec1n ch\u00e1nh ni\u1ec7m si\u00eau v\u01b0\u1ee3t qua c\u00e1c gi\u1edbi h\u1ea1n c\u1ee7a c\u00e1c ph\u00e1p h\u1eefu vi, si\u00eau v\u01b0\u1ee3t ngay c\u1ea3 ch\u00ednh n\u00f3, \u0111\u1ec3 t\u1edbi m\u1ee5c ti\u00eau th\u00edch \u0111\u00e1ng: x\u00f3a s\u1ed5 t\u1ea5t c\u1ea3 c\u00e1c l\u1eadu ho\u1eb7c c\u1ee7a c\u00f5i sinh t\u1ed3n v\u00e0 gi\u1ea3i tho\u00e1t ra kh\u1ecfi v\u00f2ng tr\u00f2n v\u00f4 th\u1ee7y c\u1ee7a sinh, gi\u00e0 v\u00e0 ch\u1ebft.<\/span><\/p>\n

H\u1ebeT<\/span><\/p>\n

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

ENGLISH<\/span><\/strong><\/span><\/p>\n

Two Styles of Insight Meditation<\/span><\/strong><\/span><\/p>\n

By Bhikkhu Bodhi<\/span><\/strong><\/span><\/p>\n

\u00a9 2005<\/span><\/strong><\/span><\/p>\n

Today the practice of insight meditation has gained global popularity, yet in achieving this success it has undergone a subtle metamorphosis. Rather than being taught as an integral part of the Buddhist path, it is now often presented as a secular discipline whose fruits pertain more to life within the world than to supramundane release. Many meditators testify to the tangible benefits they have gained from the practice of insight meditation, benefits that range from enhanced job performance and better relationships to deeper calm, more compassion, and greater awareness. However, while such benefits may certainly be worthwhile in their own right, taken by themselves they are not the final goal that the Buddha himself holds up as the end point of his training. That goal, in the terminology of the texts, is the attainment of Nibbana, the destruction of all defilements here and now and deliverance from the beginningless round of rebirths.<\/span><\/p>\n

Perhaps the most powerful pressure that has shaped the contemporary expression of insight meditation has been the need to transplant the practice into a largely secular environment remote from its traditional matrix of Buddhist faith and doctrine. Given the skeptical climate of our age, it is quite appropriate that newcomers to Dhamma be invited to explore for themselves the potential inherent in the practice. Perhaps the last thing they need is to have the full agenda of Buddhist doctrine thrust upon them from the start.<\/span><\/p>\n

However, though we may initially take up meditation with an open and explorative mind, at a certain point in our practice we inevitably arrive at a crossroads where we are faced with a choice. Either we can continue the meditation as a purely naturalistic, non-religious discipline, or we can transpose the practice back into its original setting of Buddhist faith and understanding. If we choose the first route, we might still deepen our meditation and reap more abundantly the same benefits we have obtained so far \u2014 deeper calm, more equanimity, greater openness, even a kind of penetration of the here and now. Nevertheless, as desirable as these fruits might be in themselves, viewed against the Buddha’s word they remain incomplete. For the practice of insight meditation to achieve the full potential ascribed to it by the Buddha, it must be embraced by several other qualities that rivet it to the framework of the teaching.<\/span><\/p>\n

Foremost among such qualities is the complementary pair of faith and right view. As a factor of the Buddhist path, faith (saddha) does not mean blind belief but a willingness to accept on trust certain propositions that we cannot, at our present stage of development, personally verify for ourselves. These propositions concern both the nature of reality and the higher reaches of the path. In the traditional map of the Buddhist training, faith is placed at the beginning, as the prerequisite for the later stages comprised in the triad of virtue, concentration, and wisdom. The canonical texts do not seem to envisage the possibility that a person lacking faith in the tenets specific to the Dhamma could take up the practice of insight meditation and reap positive results. Yet today such a phenomenon has become extremely widespread. It is quite common now for meditators to make their first contact with the Dhamma through intensive insight meditation, and then to use this experience as a touchstone for assessing their relationship to the teaching.<\/span><\/p>\n

At this juncture, the choice they make divides meditators into two broad camps. One consists of those who focus exclusively on the tangible benefits the practice yields here and now, suspending all concern with what lies beyond the horizons of their own experience. The other consists of those who recognize the practice to flow from a fount of understanding far deeper and broader than their own. To follow this wisdom to its source, such meditators are prepared to subordinate their own familiar assumptions to the disclosures of the teaching and thus embrace the Dhamma as an integral whole.<\/span><\/p>\n

The fact that insight meditation can be seriously practiced even outside the domain of Buddhist faith raises an interesting question never explicitly posed by the canon and commentaries. If insight meditation can be pursued solely for its immediately visible benefits, then what role does faith play in the development of the path? Certainly, faith as a full acceptance of Buddhist doctrine is not a necessary condition for Buddhist practice. As we have seen, those who do not follow the Dhamma as a path to spiritual deliverance might still accept the Buddhist ethical precepts and practice meditation as a way to inner peace.<\/span><\/p>\n

Faith must therefore play a different role than that of a simple spur to action, but the exact nature of this role remains problematic. Perhaps the solution will emerge if we ask what faith actually means in the context of Buddhist practice. It should be clear at once that faith cannot be adequately explained simply as reverence for the Buddha, or as some alloy of devotion, admiration, and gratitude. For while these qualities often exist alongside faith, they may all be present even when faith is absent.<\/span><\/p>\n

If we examine faith more closely, we would see that besides its emotive ingredients, it also involves a cognitive component. This consists in a readiness to accept the Buddha as the unique discoverer and proclaimer of liberating truth. Seen from this angle, faith necessarily involves a decision. As the word decision implies (“to decide” = to cut off), to place faith in something is to exercise an act of discrimination. Thus Buddhist faith entails, at least implicitly, a rejection of the claims of other spiritual teachers to be bearers of the liberating message on a par with the Buddha himself. As a decision, faith also entails acceptance. It involves a willingness to open oneself to the principles made known by the Enlightened One and adhere to them as trustworthy guides to knowledge and conduct.<\/span><\/p>\n

It is this decision that separates those who take up the practice of insight meditation as a purely naturalistic discipline from those who practice it within the framework of the Buddhist faith. The former, by suspending any judgment about the picture of the human condition imparted by the Buddha, limit the fruit of the practice to those that are compatible with a secular, naturalistic worldview. The latter, by accepting the Buddha’s own disclosure of the human condition, gain access to the goal that the Buddha himself holds up as the final aim of the practice.<\/span><\/p>\n

The second pillar that supports the practice of insight meditation is the cognitive counterpart of faith, namely, right view (samma ditthi). Though the word “view” might suggest that the practitioner actually sees the principles considered to be right, at the outset of the training this is seldom the case. For all but a few exceptionally gifted disciples, right view initially means right belief, the acceptance of principles and doctrines out of confidence in the Buddha’s enlightenment. Though Buddhist modernists sometimes claim that the Buddha said that one should believe only what one can verify for oneself, no such statement is found in the Pali canon. What the Buddha does say is that one should not accept his teachings blindly but should inquire into their meaning and attempt to realize their truth for oneself.<\/span><\/p>\n

Contrary to Buddhist modernism, there are many principles taught by the Buddha as essential to right understanding that we cannot, in our present state, see for ourselves. These are by no means negligible, for they define the framework of the Buddha’s entire program of deliverance. Not only do they depict the deeper dimensions of the suffering from which we need release, but they point in the direction where true liberation lies and prescribe the steps that lead to realization of the goal.<\/span><\/p>\n

These principles include the tenets of both “mundane” and “transcendent” right view. Mundane right view is the type of correct understanding that leads to a fortunate destination within the round of rebirths. It involves an acceptance of the principles of kamma and its fruit; of the distinction between meritorious and evil actions; and of the vast expanse and multiple domains of samsara within which rebirth may occur. Transcendent right view is the view leading to liberation from samsara in its entirety. It entails understanding the Four Noble Truths in their deeper ramifications, as offering not merely a diagnosis of psychological distress but a description of samsaric bondage and a program for final release. It is the transcendent right view that comes at the head of the Noble Eightfold Path and steers the other seven factors toward the cessation of suffering.<\/span><\/p>\n

While the actual techniques for practicing insight meditation may be identical for those who pursue it as a purely naturalistic discipline and those who adopt it within the framework of Dhamma, the two styles of practice will nevertheless differ profoundly with respect to the results those techniques can yield. When practiced against the background of a naturalistic understanding, insight meditation can bring greater calm, understanding, and equanimity, even experiences of insight. It can purify the mind of the coarser defilements and issue in a tranquil acceptance of life’s vicissitudes. For these reasons, this mode of practice should not be disparaged. However, from a deeper point of view, this appropriation of Buddhist meditation remains incomplete. It is still confined to the sphere of conditioned existence, still tied to the cycle of kamma and its fruit.<\/span><\/p>\n

When, however, insight meditation is sustained from below by deep faith in the Buddha as the perfectly enlightened teacher, and illuminated from above by the wisdom of the teaching, it acquires a new capacity that the other approach lacks. It now functions with the support of dispassion, moving toward ultimate deliverance. It becomes the key to open the doors to the Deathless, the means to gain a freedom that can never be lost. With this, insight meditation transcends the limits of the conditioned, transcends even itself, to arrive at its proper goal: the eradication of all the fetters of existence and release from the beginningless round of birth, aging, and death.<\/span><\/p>\n

https:\/\/www.accesstoinsight.org\/lib\/authors\/bodhi\/bps-essay_45.html<\/a><\/span><\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

D\u1ecbch gi\u1ea3: Nguy\u00ean Gi\u00e1c T\u00e1c gi\u1ea3: Bhikkhu Bodhi @ 2005 \u00a0(Ghi ch\u00fa c\u1ee7a ng\u01b0\u1eddi d\u1ecbch: B\u00e0i n\u00e0y d\u1ecbch t\u1eeb b\u00e0i vi\u1ebft n\u0103m 2005 nhan \u0111\u1ec1 \u201cTwo Styles of Insight Meditation\u201d c\u1ee7a \u0110\u1ea1i s\u01b0 Bodhi, ng\u01b0\u1eddi \u0111\u00e3 d\u1ecbch h\u1ea7u h\u1ebft Kinh T\u1ea1ng Pali sang ti\u1ebfng Anh. B\u00e0i n\u00e0y n\u00eau ra hai phong c\u00e1ch: nh\u00f3m th\u1ee9 nh\u1ea5t, […]\n","protected":false},"author":3,"featured_media":6438,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":[],"categories":[159,228,227,187,150,273,188,170],"tags":[],"_links":{"self":[{"href":"https:\/\/phapnhan.org\/tv\/wp-json\/wp\/v2\/posts\/6437"}],"collection":[{"href":"https:\/\/phapnhan.org\/tv\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/phapnhan.org\/tv\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/phapnhan.org\/tv\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/phapnhan.org\/tv\/wp-json\/wp\/v2\/comments?post=6437"}],"version-history":[{"count":3,"href":"https:\/\/phapnhan.org\/tv\/wp-json\/wp\/v2\/posts\/6437\/revisions"}],"predecessor-version":[{"id":6441,"href":"https:\/\/phapnhan.org\/tv\/wp-json\/wp\/v2\/posts\/6437\/revisions\/6441"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/phapnhan.org\/tv\/wp-json\/wp\/v2\/media\/6438"}],"wp:attachment":[{"href":"https:\/\/phapnhan.org\/tv\/wp-json\/wp\/v2\/media?parent=6437"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/phapnhan.org\/tv\/wp-json\/wp\/v2\/categories?post=6437"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/phapnhan.org\/tv\/wp-json\/wp\/v2\/tags?post=6437"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}