{"id":9307,"date":"2021-08-27T22:34:07","date_gmt":"2021-08-27T15:34:07","guid":{"rendered":"https:\/\/phapnhan.org\/tv\/?p=9307"},"modified":"2021-08-27T22:37:07","modified_gmt":"2021-08-27T15:37:07","slug":"huong-ve-nguong-cua-hieu-biet","status":"publish","type":"post","link":"https:\/\/phapnhan.org\/tv\/huong-ve-nguong-cua-hieu-biet\/","title":{"rendered":"H\u01b0\u1edbng V\u1ec1 Ng\u01b0\u1ee1ng C\u1eeda Hi\u1ec3u Bi\u1ebft"},"content":{"rendered":"

Bhikkhu Bodhi &\u00a0Nguy\u00ean GI\u00e1c<\/a> chuy\u1ec3n ng\u1eef<\/span><\/strong><\/span><\/p>\n

\"\"<\/p>\n

H\u01b0\u1edbng V\u1ec1 Ng\u01b0\u1ee1ng C\u1eeda Hi\u1ec3u Bi\u1ebft<\/strong><\/span><\/p>\n

Nguy\u00ean t\u00e1c: Bhikkhu Bodhi<\/span><\/p>\n

Gi\u1edbi thi\u1ec7u v\u00e0 chuy\u1ec3n ng\u1eef: Nguy\u00ean GI\u00e1c<\/span><\/p>\n

L\u1eddi Gi\u1edbi Thi\u1ec7u <\/strong><\/span><\/p>\n

T\u00e1c ph\u1ea9m “Crossing the Threshold of Hope<\/em>” (B\u01b0\u1edbc Qua Ng\u01b0\u1ee1ng C\u1eeda Hy V\u1ecdng<\/em>) c\u1ee7a Gi\u00e1o Ho\u00e0ng John Paul II \u1ea5n h\u00e0nh n\u0103m 1994. Nguy\u00ean t\u00e1c b\u1eb1ng ti\u1ebfng \u00dd, t\u1edbi b\u00e2y gi\u1edd \u0111\u00e3 d\u1ecbch sang 53 ng\u00f4n ng\u1eef. Trong s\u00e1ch, Gi\u00e1o Ho\u00e0ng c\u00f3 m\u1ed9t s\u1ed1 nh\u1eadn \u0111\u1ecbnh sai l\u1ea7m v\u1ec1 Ph\u1eadt Gi\u00e1o. N\u0103m 1995, m\u1ed9t nh\u00f3m 18 t\u00e1c gi\u1ea3 ng\u01b0\u1eddi Vi\u1ec7t g\u00f3p b\u00e0i th\u1ef1c hi\u1ec7n tuy\u1ec3n t\u1eadp “\u0110\u1ed1i Tho\u1ea1i V\u1edbi Gi\u00e1o Ho\u00e0ng John Paul II<\/em>” \u0111\u01b0\u1ee3c T\u1ea1p Ch\u00ed Giao \u0110i\u1ec3m \u1ea5n h\u00e0nh, nh\u1eb1m ch\u1ec9 ra c\u00e1c nh\u1eadn \u0111\u1ecbnh sai l\u1ea7m c\u1ee7a Gi\u00e1o Ho\u00e0ng. Hai \u1ea5n b\u1ea3n ti\u1ebfng Vi\u1ec7t s\u00e1ch \u201cB\u01b0\u1edbc Qua Ng\u01b0\u1ee1ng C\u1eeda Hy V\u1ecdng<\/em>\u201d v\u00e0 tuy\u1ec3n t\u1eadp “\u0110\u1ed1i Tho\u1ea1i V\u1edbi Gi\u00e1o Ho\u00e0ng John Paul II<\/em>” hi\u1ec7n nay \u0111\u1ec1u c\u00f3 th\u1ec3 \u0111\u1ecdc tr\u00ean m\u1ea1ng Internet, d\u1ec5 d\u00e0ng t\u00ecm qua Google.<\/span><\/p>\n

N\u0103m 1995, ng\u01b0\u1eddi ta th\u1ea5y b\u00e0i vi\u1ebft nhan \u0111\u1ec1 \u201cToward a Threshold of Understanding<\/em>\u201d c\u1ee7a Bhikkhu Bodhi ph\u1ed5 bi\u1ebfn trong d\u1ea1ng th\u01b0 n\u1ed9i b\u1ed9 (newsletter) v\u00e0 r\u1ed3i n\u0103m 1998 b\u00e0i n\u00e0y \u0111\u0103ng tr\u00ean m\u1ea1ng Access to Insight. B\u00e0i vi\u1ebft ban \u0111\u1ea7u c\u00f3 g\u1eedi cho m\u1ed9t nh\u00e0 xu\u1ea5t b\u1ea3n \u1edf Ba Lan l\u00fac \u0111\u00f3 mu\u1ed1n l\u00e0m m\u1ed9t tuy\u1ec3n t\u1eadp nhi\u1ec1u b\u00e0i \u0111\u1ed1i chi\u1ebfu (c\u00f3 l\u1ebd n\u0103m 1995), nh\u01b0ng r\u1ed3i kh\u00f4ng nghe g\u00ec v\u1ec1 s\u00e1ch n\u00e0y. V\u1ec1 th\u1eddi gian v\u00e0 ph\u01b0\u01a1ng ti\u1ec7n ph\u1ed5 bi\u1ebfn, ng\u01b0\u1eddi d\u1ecbch kh\u00f4ng ch\u1eafc l\u00e0 nh\u1edb ch\u00ednh x\u00e1c, v\u00ec th\u1eddi gian l\u00fac \u0111\u00f3 t\u1edbi gi\u1edd l\u00e0 h\u01a1n \u00bc th\u1ebf k\u1ef7. C\u00f3 l\u1ebd, ng\u00e0i Bodhi ch\u1edd t\u1edbi n\u0103m 1998 m\u1edbi ph\u1ed5 bi\u1ebfn l\u00ean m\u1ea1ng v\u00ec kh\u00f4ng mu\u1ed1n tr\u1edf th\u00e0nh cu\u1ed9c tranh lu\u1eadn \u0111\u01b0\u1ee3c b\u00e1o ch\u00ed qu\u1ed1c t\u1ebf khai th\u00e1c theo kh\u00eda c\u1ea1nh kh\u00e1c. Bhikkhu Bodhi l\u00e0 v\u1ecb s\u01b0 \u0111\u00e3 d\u1ecbch Tam T\u1ea1ng Pali sang ti\u1ebfng Anh, do v\u1eady c\u00f3 th\u1ec3 tin r\u1eb1ng ng\u00e0i \u1ee9ng x\u1eed h\u1eb3n l\u00e0 ph\u00f9 h\u1ee3p v\u1edbi l\u1eddi \u0110\u1ee9c Ph\u1eadt d\u1ea1y.<\/span><\/p>\n

N\u0103m nay l\u00e0 2021, n\u01a1i \u0111\u00e2y s\u1ebd gi\u1edbi thi\u1ec7u v\u00e0 chuy\u1ec3n ng\u1eef b\u00e0i vi\u1ebft c\u1ee7a ng\u00e0i Bodhi. C\u00f3 nhi\u1ec1u l\u00fd do. B\u1ea3n th\u00e2n ng\u01b0\u1eddi vi\u1ebft \u0111\u00e3 t\u1eebng \u0111\u01b0\u1ee3c c\u00e1c b\u1ea1n Giao \u0110i\u1ec3m m\u1eddi g\u00f3p b\u00e0i cho tuy\u1ec3n t\u1eadp n\u00eau tr\u00ean, nh\u01b0ng l\u00fac \u0111\u00f3 t\u1ef1 x\u00e9t th\u1ea5y b\u1ea3n th\u00e2n m\u00ecnh ki\u1ebfn th\u1ee9c kh\u00f4ng b\u1eb1ng nh\u00f3m t\u00e1c gi\u1ea3 tr\u00ean, to\u00e0n l\u00e0 c\u00e1c h\u1ecdc gi\u1ea3 \u0111\u00e1ng k\u00ednh; th\u00eam n\u1eefa, v\u0103n phong tr\u1ea3 l\u1eddi trong l\u00fac h\u1ea5p t\u1ea5p c\u00f3 th\u1ec3 b\u1ecb cho l\u00e0 thi\u1ebfu t\u00ednh t\u1eeb \u00e1i, do v\u1eady n\u00ean th\u00f4i. G\u1ea7n \u0111\u00e2y, m\u1ed9t s\u1ed1 Ph\u1eadt t\u1eed tr\u00ean Facebook c\u00f3 nhi\u1ec1u ng\u1ed9 nh\u1eadn, n\u00f3i r\u1eb1ng Ph\u1eadt Gi\u00e1o, Thi\u00ean Ch\u00faa Gi\u00e1o, H\u1ed3i Gi\u00e1o c\u1ed1t t\u1ee7y l\u00e0 y h\u1ec7t nhau, r\u1eb1ng \u0111\u1ea1o n\u00e0o c\u0169ng l\u00e0 \u0111\u1ea1o. Hi\u1ec3n nhi\u00ean, c\u00e1c Ph\u1eadt t\u1eed \u0111\u00f3 ch\u01b0a \u0111\u1ecdc c\u00e1c l\u00fd lu\u1eadn c\u1ee7a Gi\u00e1o Ho\u00e0ng John Paul II. V\u00e0 c\u0169ng hi\u1ec3n nhi\u00ean, h\u1ecd ch\u01b0a \u0111\u1ecdc b\u00e0i vi\u1ebft c\u1ee7a Bhikkhu Bodhi. \u0110o\u1ea1n v\u0103n cu\u1ed1i trong b\u00e0i vi\u1ebft c\u1ee7a ng\u00e0i Bodhi, c\u00f3 \u0111\u1ed1i chi\u1ebfu r\u1eb1ng Ph\u1eadt Gi\u00e1o truy\u1ec1n gi\u00e1o b\u1eb1ng l\u1eddi d\u1ea1y ph\u00e1p cao t\u1ed9t, b\u1eb1ng \u0111\u1eddi s\u1ed1ng g\u01b0\u01a1ng m\u1eabu c\u1ee7a Ph\u1eadt T\u1eed, kh\u00f4ng h\u1ec1 b\u1ea1o l\u1ef1c, kh\u00f4ng h\u1ec1 t\u1eafm m\u00e1u, kh\u00f4ng h\u1ec1 c\u01b0\u1ee1ng b\u00e1ch c\u1ea3i \u0111\u1ea1o\u2026 m\u1ed9t \u0111\u1ed1i chi\u1ebfu cho th\u1ea5y n\u1ed5i b\u1eadt gi\u1eefa Ph\u1eadt Gi\u00e1o v\u00e0 Thi\u00ean Ch\u00faa Gi\u00e1o.<\/span><\/p>\n

Trong gi\u1edbi \u0111\u1ecdc ti\u1ebfng Vi\u1ec7t \u0111\u00e3 c\u00f3 nhi\u1ec1u ng\u01b0\u1eddi ng\u1ed9 nh\u1eadn, th\u00ec trong gi\u1edbi \u0111\u1ecdc ti\u1ebfng Anh (trong \u0111\u00f3, t\u1ea5t nhi\u00ean l\u00e0 th\u1ebf h\u1ec7 con em ng\u01b0\u1eddi Vi\u1ec7t h\u1ea3i ngo\u1ea1i) c\u0169ng d\u1ec5 d\u00e0ng ng\u1ed9 nh\u1eadn. Trong nhi\u1ec1u groups vi\u1ebft b\u1eb1ng ti\u1ebfng Anh tr\u00ean c\u00e1c m\u1ea1ng x\u00e3 h\u1ed9i, ng\u01b0\u1eddi ta th\u1ea5y l\u00fd lu\u1eadn ph\u1ed5 bi\u1ebfn r\u1eb1ng: Thi\u00ean Ch\u00faa Gi\u00e1o (Ch\u00ednh Th\u1ed1ng Gi\u00e1o, C\u00f4ng Gi\u00e1o, Tin L\u00e0nh\u2026) l\u00e0 t\u00f4n gi\u00e1o, v\u00e0 Ph\u1eadt Gi\u00e1o ch\u1ec9 l\u00e0 tri\u1ebft l\u00fd s\u1ed1ng, l\u00e0 phong c\u00e1ch s\u1ed1ng. Do v\u1eady, s\u00e1ch v\u00e0 m\u1ea1ng x\u00e3 h\u1ed9i ti\u1ebfng Anh tr\u00e0n ng\u1eadp nh\u1eefng lu\u1eadn \u0111i\u1ec3m nh\u01b0: nh\u1edd h\u1ecdc Ph\u1eadt, m\u1edbi tr\u1edf th\u00e0nh gi\u00e1o d\u00e2n Ky T\u00f4 tuy\u1ec7t v\u1eddi.<\/span><\/p>\n

Th\u01b0\u1eddng, ch\u00fang ta th\u1ea5y r\u1eb1ng, khi c\u00e1c b\u1eadc t\u00f4n t\u00fac n\u00f3i r\u1eb1ng c\u00e1c t\u00f4n gi\u00e1o \u0111\u1ec1u gi\u1ed1ng nhau, ch\u1ee7 y\u1ebfu l\u00e0 c\u00f3 \u00fd \u0111\u1ecbnh ch\u00ednh tr\u1ecb. C\u00e1c s\u00e1ch vi\u1ebft nh\u01b0 th\u1ebf, ph\u1ea7n l\u1edbn v\u00ec mu\u1ed1n gi\u1eef g\u00ecn h\u00f2a b\u00ecnh th\u1ebf gi\u1edbi. N\u00f3i c\u00e1c t\u00f4n gi\u00e1o t\u01b0\u01a1ng \u0111\u1ed3ng nhau, ch\u1ee7 y\u1ebfu l\u00e0 \u0111\u1ec3 tr\u00e1nh nh\u1eefng cu\u1ed9c th\u00e1nh chi\u1ebfn. Nh\u01b0 t\u00e1c ph\u1ea9m \u201cCommon Ground Between Islam and Buddhism<\/em>\u201d (N\u1ec1n T\u1ea3ng Chung Gi\u1eefa H\u1ed3i Gi\u00e1o v\u00e0 Ph\u1eadt Gi\u00e1o) c\u1ee7a Reza Shah-Kazemi \u1ea5n h\u00e0nh n\u0103m 2010, m\u1edf \u0111\u1ea7u l\u00e0 c\u00f3 L\u1eddi V\u00e0o S\u00e1ch (Foreword) do \u0110\u1ee9c \u0110\u1ea1t Lai L\u1ea1t Ma \u0111\u1eddi 14 vi\u1ebft. \u0110\u00f3 l\u00e0 v\u00ec l\u00f2ng t\u1eeb bi m\u00e0 vi\u1ebft, mu\u1ed1n ch\u00fang sinh bi\u1ebft t\u00f4n tr\u1ecdng v\u00e0 y\u00eau th\u01b0\u01a1ng nhau.<\/span><\/p>\n

Th\u1ef1c ra, b\u1ea1n v\u1eabn c\u00f3 th\u1ec3 n\u00f3i r\u1eb1ng tr\u00e1i cam c\u0169ng c\u00f3 r\u1ea5t nhi\u1ec1u \u0111i\u1ec3m t\u01b0\u01a1ng \u0111\u1ed3ng v\u1edbi tr\u00e1i t\u00e1o. Th\u1eadm ch\u00ed, c\u0169ng c\u00f3 th\u1ec3 n\u00f3i con v\u1ecbt c\u00f3 nhi\u1ec1u \u0111i\u1ec3m t\u01b0\u01a1ng \u0111\u1ed3ng v\u1edbi con g\u00e0. V\u00e0 ng\u01b0\u1ee3c l\u1ea1i, b\u1ea1n c\u0169ng c\u00f3 th\u1ec3 th\u1ea5y r\u1ea5t nhi\u1ec1u \u0111i\u1ec3m kh\u00e1c nhau gi\u1eefa tr\u00e1i cam v\u00e0 tr\u00e1i t\u00e1o, gi\u1eefa con v\u1ecbt v\u00e0 con g\u00e0. V\u00ec h\u00f2a b\u00ecnh th\u1ebf gi\u1edbi, ng\u01b0\u1eddi ta c\u00f3 th\u1ec3 tr\u00e1nh n\u00f3i m\u1ed9t s\u1ed1 d\u1ecb bi\u1ec7t.<\/span><\/p>\n

Nh\u01b0ng \u0111\u1ed1i v\u1edbi ng\u01b0\u1eddi tu h\u1ecdc Ph\u1eadt gi\u00e1o, ph\u1ea3i bi\u1ec7n bi\u1ec7t cho r\u00f5, ph\u1ea3i th\u1ea5y nh\u01b0 th\u1eadt r\u1eb1ng tr\u00e1i cam kh\u00f4ng ph\u1ea3i tr\u00e1i t\u00e1o, con v\u1ecbt kh\u00f4ng ph\u1ea3i con g\u00e0. Nh\u00ecn v\u1edbi c\u00e1i th\u1ea5y nh\u01b0 th\u1eadt kh\u00f4ng ph\u1ea3i \u0111\u1ec3 mi\u1ec7t th\u1ecb hay \u0111\u1ec3 coi th\u01b0\u1eddng t\u00edn \u0111\u1ed3 t\u00f4n gi\u00e1o kh\u00e1c. H\u00e3y nh\u00ecn ng\u01b0\u1eddi kh\u00e1c c\u0169ng c\u00f3 Ph\u1eadt T\u00e1nh nh\u01b0 m\u00ecnh, nh\u01b0ng \u0111\u1ed3ng th\u1eddi ch\u1edb \u0111\u1ec3 r\u01a1i v\u00e0o c\u00e1i nh\u00ecn nh\u1ea7m l\u1eabn. V\u00ec nghi ng\u1edd, hay nghi ho\u1eb7c ch\u00ednh l\u00e0 tr\u1edf ng\u1ea1i l\u1edbn. \u0110\u00e3 v\u01b0\u1edbng c\u00e1i nghi, kh\u00f4ng r\u00f5 Ph\u1eadt Gi\u00e1o kh\u00e1c hay gi\u1ed1ng t\u00f4n gi\u00e1o kh\u00e1c nh\u01b0 th\u1ebf n\u00e0o, l\u00e0 m\u1ed9t trong nhi\u1ec1u tr\u1edf ng\u1ea1i l\u1edbn.<\/span><\/p>\n

\u0110\u1ee9c Ph\u1eadt n\u00f3i, l\u1ef1c k\u00e9o ch\u00fang ta v\u00e0o v\u00f4 minh, l\u1ef1c d\u00ecm ch\u00fang ta v\u00e0o d\u00f2ng s\u00f4ng sinh t\u1eed lu\u00e2n h\u1ed3i ch\u1ee7 y\u1ebfu l\u00e0 c\u00f3 5 tri\u1ec1n c\u00e1i (c\u1ea3n tr\u1edf, che l\u1ea5p, tr\u00f3i bu\u1ed9c, phi\u1ec1n n\u00e3o, qu\u1ea5y r\u1ea7y): tham, s\u00e2n, si, tr\u1ea1o, nghi<\/strong>. N\u00f3i \u0111\u1ea7y \u0111\u1ee7 h\u01a1n, l\u00e0: tham d\u1ee5c, s\u00e2n h\u1eadn, h\u00f4n tr\u1ea7m & th\u1ee5y mi\u00ean, tr\u1ea1o c\u1eed & h\u1ed1i qu\u00e1, nghi ng\u1edd<\/strong>. Tham, s\u00e2n th\u00ec d\u1ec5 hi\u1ec3u. Trong khi \u0111\u00f3, si l\u00e0 kh\u00f4ng t\u1ec9nh th\u1ee9c, thi\u1ebfu ch\u00e1nh ni\u1ec7m. Tr\u1ea1o c\u1eed l\u00e0 t\u00e2m dao \u0111\u1ed9ng, h\u1ed1i qu\u00e1 l\u00e0 l\u00f2ng \u00e2n h\u1eadn. Ri\u00eang nghi, ph\u1ea7n l\u1edbn l\u00e0 do h\u1ecdc k\u00e9m v\u00e0 tu k\u00e9m, do v\u1eady ch\u01b0a r\u00f5, ch\u01b0a th\u1ea5y nh\u01b0 th\u1eadt. Nh\u00f3m 5 tri\u1ec1n c\u00e1i \u0111\u00f3 l\u00e0 nh\u1eefng ph\u00e1p l\u00e0m \u00f4 nhi\u1ec5m t\u00e2m, l\u00e0m tr\u00ed tu\u1ec7 suy y\u1ebfu. N\u00f3i r\u00f5 v\u1ec1 nghi, th\u00ec nghi l\u00e0 nghi Tam B\u1ea3o (Ph\u1eadt, Ph\u00e1p, T\u0103ng), nghi Ph\u00e1p (T\u1ee9 \u0110\u1ebf, B\u00e1t Ch\u00e1nh \u0110\u1ea1o), v\u00e0 do v\u1eady kh\u00f4ng c\u00f3 t\u1ecbnh t\u00edn, kh\u00f4ng th\u1ec3 ra s\u1ee9c tinh t\u1ea5n.<\/span><\/p>\n

Ri\u00eang n\u00f3i v\u1ec1 t\u00e2m nghi, l\u1ea1i n\u1eb1m trong 4 t\u00e2m hoang vu trong nh\u00f3m 5 t\u00e2m hoang vu. Kinh MN 16 n\u00f3i r\u1eb1ng, b\u1ea3n d\u1ecbch c\u1ee7a Th\u1ea7y Minh Ch\u00e2u, tr\u00edch:<\/span><\/p>\n

\u201cCh\u01b0 T\u1ef7-kheo, T\u1ef7-kheo n\u00e0o ch\u01b0a di\u1ec7t tr\u1eeb n\u0103m t\u00e2m hoang vu, ch\u01b0a \u0111o\u1ea1n t\u1eadn n\u0103m t\u00e2m tri\u1ec1n ph\u01b0\u1ee3c, v\u1ecb \u1ea5y c\u00f3 th\u1ec3 l\u1edbn m\u1ea1nh, tr\u01b0\u1edfng th\u00e0nh, h\u01b0ng th\u1ecbnh trong Ph\u00e1p v\u00e0 Lu\u1eadt n\u00e0y, s\u1ef1 ki\u1ec7n n\u00e0y kh\u00f4ng x\u1ea3y ra. <\/em><\/span><\/p>\n

Th\u1ebf n\u00e0o l\u00e0 n\u0103m t\u00e2m hoang vu ch\u01b0a \u0111\u01b0\u1ee3c \u0111o\u1ea1n tr\u1eeb? Ch\u01b0 T\u1ef7-kheo, \u1edf \u0111\u00e2y, T\u1ef7-kheo nghi ng\u1edd b\u1eadc \u00d0\u1ea1o S\u01b0<\/strong>, do d\u1ef1, kh\u00f4ng quy\u1ebft \u0111o\u00e1n, kh\u00f4ng c\u00f3 t\u1ecbnh t\u00edn. Ch\u01b0 T\u1ef7-kheo, T\u1ef7-kheo n\u00e0o nghi ng\u1edd b\u1eadc \u00d0\u1ea1o S\u01b0, do d\u1ef1, kh\u00f4ng quy\u1ebft \u0111o\u00e1n, kh\u00f4ng c\u00f3 t\u1ecbnh t\u00edn, th\u1eddi t\u00e2m v\u1ecb n\u00e0y kh\u00f4ng h\u01b0\u1edbng v\u1ec1 n\u1ed7 l\u1ef1c, chuy\u00ean c\u1ea7n, ki\u00ean tr\u00ec, tinh t\u1ea5n. N\u1ebfu t\u00e2m c\u1ee7a ai kh\u00f4ng h\u01b0\u1edbng v\u1ec1 n\u1ed7 l\u1ef1c, chuy\u00ean c\u1ea7n, ki\u00ean tr\u00ec, tinh t\u1ea5n, nh\u01b0 v\u1eady l\u00e0 t\u00e2m hoang vu th\u1ee9 nh\u1ea5t ch\u01b0a \u0111\u01b0\u1ee3c di\u1ec7t tr\u1eeb.<\/em><\/span><\/p>\n

V\u00e0 l\u1ea1i n\u1eefa, ch\u01b0 T\u1ef7-kheo, T\u1ef7-kheo n\u00e0o nghi ng\u1edd Ph\u00e1p<\/strong>, do d\u1ef1, kh\u00f4ng quy\u1ebft \u0111o\u00e1n, kh\u00f4ng c\u00f3 t\u1ecbnh t\u00edn \u2026 (nh\u01b0 tr\u00ean) \u2026 N\u1ebfu t\u00e2m c\u1ee7a ai kh\u00f4ng h\u01b0\u1edbng v\u1ec1 n\u1ed7 l\u1ef1c, chuy\u00ean c\u1ea7n, ki\u00ean tr\u00ec, tinh t\u1ea5n, nh\u01b0 v\u1eady l\u00e0 t\u00e2m hoang vu th\u1ee9 hai ch\u01b0a \u0111\u01b0\u1ee3c di\u1ec7t tr\u1eeb.<\/em><\/span><\/p>\n

V\u00e0 l\u1ea1i n\u1eefa, ch\u01b0 T\u1ef7-kheo, T\u1ef7-kheo n\u00e0o nghi ng\u1edd T\u0103ng<\/strong>, do d\u1ef1, kh\u00f4ng quy\u1ebft \u0111o\u00e1n, kh\u00f4ng c\u00f3 t\u1ecbnh t\u00edn \u2026 (nh\u01b0 tr\u00ean) \u2026 N\u1ebfu t\u00e2m c\u1ee7a ai kh\u00f4ng h\u01b0\u1edbng v\u1ec1 n\u1ed7 l\u1ef1c, chuy\u00ean c\u1ea7n, ki\u00ean tr\u00ec, tinh t\u1ea5n, nh\u01b0 v\u1eady l\u00e0 t\u00e2m hoang vu th\u1ee9 ba ch\u01b0a \u0111\u01b0\u1ee3c di\u1ec7t tr\u1eeb.<\/em><\/span><\/p>\n

V\u00e0 l\u1ea1i n\u1eefa, ch\u01b0 T\u1ef7-kheo, T\u1ef7-kheo n\u00e0o nghi ng\u1edd c\u00e1c h\u1ecdc ph\u00e1p<\/strong>, do d\u1ef1, kh\u00f4ng quy\u1ebft \u0111o\u00e1n, kh\u00f4ng c\u00f3 t\u1ecbnh t\u00edn \u2026 (nh\u01b0 tr\u00ean) \u2026 N\u1ebfu t\u00e2m c\u1ee7a ai kh\u00f4ng h\u01b0\u1edbng v\u1ec1 n\u1ed7 l\u1ef1c, chuy\u00ean c\u1ea7n, ki\u00ean tr\u00ec; tinh t\u1ea5n, nh\u01b0 v\u1eady l\u00e0 t\u00e2m hoang vu th\u1ee9 t\u01b0 ch\u01b0a \u0111\u01b0\u1ee3c di\u1ec7t tr\u1eeb.<\/em><\/span><\/p>\n

V\u00e0 l\u1ea1i n\u1eefa, ch\u01b0 T\u1ef7-kheo, T\u1ef7-kheo ph\u1eabn n\u1ed9 \u0111\u1ed1i v\u1edbi c\u00e1c \u0111\u1ed3ng ph\u1ea1m h\u1ea1nh<\/strong>, kh\u00f4ng c\u00f3 hoan h\u1ef7, t\u00e2m t\u01b0 ch\u1ed1ng \u0111\u1ed1i, c\u1ee9ng r\u1eafn. Ch\u01b0 T\u1ef7-kheo, T\u1ef7-kheo n\u00e0o ph\u1eabn n\u1ed9 \u0111\u1ed1i v\u1edbi c\u00e1c v\u1ecb \u0111\u1ed3ng ph\u1ea1m h\u1ea1nh, kh\u00f4ng c\u00f3 hoan h\u1ef7, t\u00e2m t\u01b0 ch\u1ed1ng \u0111\u1ed1i, c\u1ee9ng r\u1eafn, th\u1eddi t\u00e2m c\u1ee7a v\u1ecb n\u00e0y kh\u00f4ng h\u01b0\u1edbng v\u1ec1 n\u1ed7 l\u1ef1c, chuy\u00ean c\u1ea7n, ki\u00ean tr\u00ec, tinh t\u1ea5n. N\u1ebfu t\u00e2m c\u1ee7a ai kh\u00f4ng h\u01b0\u1edbng v\u1ec1 n\u1ed7 l\u1ef1c, chuy\u00ean c\u1ea7n, ki\u00ean tr\u00ec, tinh t\u1ea5n, nh\u01b0 v\u1eady l\u00e0 t\u00e2m hoang vu th\u1ee9 n\u0103m ch\u01b0a \u0111\u01b0\u1ee3c di\u1ec7t tr\u1eeb<\/em>.\u201d (1)<\/span><\/p>\n

\u201cT\u1ef7-kheo n\u00e0o ch\u01b0a di\u1ec7t tr\u1eeb n\u0103m t\u00e2m hoang vu, ch\u01b0a \u0111o\u1ea1n t\u1eadn n\u0103m t\u00e2m tri\u1ec1n ph\u01b0\u1ee3c\u201d<\/em> \u0111\u01b0\u1ee3c Bhikkhu Sujato d\u1ecbch l\u00e0 \u00a0\u201cwhen a mendicant has not given up five kinds of emotional barrenness and cut off five emotional shackles.\u201d N\u1ebfu b\u1ea1n hoang mang nghi ng\u1edd, th\u00ec h\u00e3y bi\u1ebft r\u1eb1ng, t\u00e2m hoang vu l\u00e0 kh\u00f4ng sinh ra thi\u1ec7n ph\u00e1p n\u00e0o h\u1ebft, v\u00e0 c\u1ed9i ngu\u1ed3n nghi ho\u1eb7c c\u0169ng l\u00e0 xi\u1ec1ng x\u00edch c\u1ee7a t\u00e2m. V\u1eady th\u00ec, l\u00e0m th\u1ebf n\u00e0o \u0111o\u1ea1n t\u1eadn nh\u00f3m 5 tri\u1ec1n c\u00e1i?<\/span><\/p>\n

C\u00f3 th\u1ec3 t\u00f3m t\u1eaft r\u1eb1ng: h\u00e3y ch\u00fa t\u00e2m t\u1ec9nh gi\u00e1c<\/strong> th\u01b0\u1eddng tr\u1ef1c, \u0111\u1ec3 t\u1ec9nh th\u1ee9c nh\u1eadn bi\u1ebft<\/strong>, n\u1ebfu th\u1ea5y t\u00e2m c\u00f2n tri\u1ec1n c\u00e1i th\u00ec x\u1ea3 ly<\/strong>. T\u1ee9c l\u00e0, c\u00f3 tham, bi\u1ebft c\u00f3 tham; c\u00f3 s\u00e2n, bi\u1ebft c\u00f3 s\u00e2n; c\u00f3 tr\u1ea1o c\u1eed (dao \u0111\u1ed9ng), bi\u1ebft c\u00f3 tr\u1ea1o c\u1eed; c\u00f3 nghi, bi\u1ebft c\u00f3 nghi. Ti\u1ebfp theo, l\u00e0 x\u1ea3 ly. T\u1ee9c l\u00e0 ba giai \u0111o\u1ea1n: (1) ch\u00fa t\u00e2m t\u1ec9nh gi\u00e1c, (2) nh\u1eadn bi\u1ebft, (3) x\u1ea3 ly. N\u00f3i l\u00e0 th\u1ee9 t\u1ef1, nh\u01b0ng v\u1edbi th\u1eddi gian tu h\u1ecdc, l\u1ed9 tr\u00ecnh n\u00e0y di\u1ec5n ra r\u1ea5t nhanh. Ba th\u1ee9 t\u1ef1 n\u00e0y, \u0111\u1ec3 d\u1ec5 nh\u1edb, c\u00f3 th\u1ec3 m\u01b0\u1ee3n kh\u00e1i ni\u1ec7m quen thu\u1ed9c c\u1ee7a Thi\u1ec1n T\u00f4ng l\u00e0: v\u0103n, t\u01b0, tu<\/strong>. V\u0103n l\u00e0 nghe\/nh\u00ecn\/ng\u00f3\/quan s\u00e1t t\u00e2m m\u00ecnh. T\u01b0 l\u00e0 nh\u1eadn bi\u1ebft xem c\u00f3 ph\u1ea3i l\u00e0 t\u00e2m \u201ctham s\u00e2n si tr\u1ea1o nghi\u201d kh\u1edfi l\u00ean hay kh\u00f4ng. V\u00e0 tu ch\u1ec9 l\u00e0 \u0111o\u1ea1n t\u1eadn, x\u1ea3 ly c\u00e1c t\u00e2m b\u1ea5t thi\u1ec7n \u0111\u00f3. \u00a0<\/span><\/p>\n

T\u1ee9c l\u00e0 li\u00ean t\u1ee5c t\u1ec9nh th\u1ee9c nh\u00ecn t\u00e2m, h\u1ec5 th\u1ea5y t\u00e2m c\u00f2n \u201ctham s\u00e2n si tr\u1ea1o nghi\u201d th\u00ec \u0111o\u1ea1n t\u1eadn, x\u1ea3 ly. N\u1ebfu th\u1ea5y t\u00e2m kh\u00f4ng c\u00f2n \u201ctham s\u00e2n si tr\u1ea1o nghi\u201d th\u00ec \u201can tr\u00fa v\u1edbi h\u1ef7 v\u00e0 h\u00e2n hoan ng\u00e0y \u0111\u00eam tu h\u1ecdc thi\u1ec7n ph\u00e1p.\u201d<\/span><\/p>\n

N\u01a1i \u0111\u00e2y, ch\u00fang ta d\u1eabn l\u1eddi \u0110\u1ee9c Ph\u1eadt d\u1ea1y trong Kinh SN 35.120, b\u1ea3n d\u1ecbch c\u1ee7a Th\u1ea7y Minh Ch\u00e2u v\u1ec1 ch\u00fa t\u00e2m t\u1ec9nh gi\u00e1c li\u00ean t\u1ee5c ng\u00e0y \u0111\u00eam trong m\u1ecdi t\u01b0 th\u1ebf \u0111i, ng\u1ed3i, n\u1eb1m (hi\u1ec3u l\u00e0, bao g\u1ed3m \u0111\u1ee9ng), v\u00e0 r\u1ea5t \u00edt ng\u1ee7:<\/span><\/p>\n

\u201cV\u00e0 n\u00e0y Hi\u1ec1n gi\u1ea3, nh\u01b0 th\u1ebf n\u00e0o l\u00e0 ch\u00fa t\u00e2m t\u1ec9nh gi\u00e1c<\/strong>? \u1ede \u0111\u00e2y, n\u00e0y Hi\u1ec1n gi\u1ea3, T\u1ef7-kheo ban ng\u00e0y trong khi \u0111i<\/strong> kinh h\u00e0nh v\u00e0 ng\u1ed3i<\/strong>, t\u00e2m g\u1ed9t s\u1ea1ch c\u00e1c ph\u00e1p tri\u1ec1n c\u00e1i. Ban \u0111\u00eam trong canh m\u1ed9t, trong khi v\u1ecb \u1ea5y \u0111i kinh h\u00e0nh v\u00e0 ng\u1ed3i, t\u00e2m g\u1ed9t s\u1ea1ch c\u00e1c ph\u00e1p tri\u1ec1n c\u00e1i. Ban \u0111\u00eam trong canh gi\u1eefa, v\u1ecb \u1ea5y n\u1eb1m<\/strong> ph\u00eda h\u00f4ng b\u00ean h\u1eefu, trong t\u01b0 th\u1ebf con s\u01b0 t\u1eed, ch\u00e2n n\u00e0y \u0111\u1eb7t tr\u00ean ch\u00e2n kia, ch\u00e1nh ni\u1ec7m t\u1ec9nh gi\u00e1c, t\u00e1c \u00fd t\u01b0\u1edfng \u0111\u1ebfn l\u00fac ng\u1ed3i d\u1eady. Ban \u0111\u00eam trong canh cu\u1ed1i, khi v\u1ecb \u1ea5y \u0111i kinh h\u00e0nh v\u00e0 trong khi ng\u1ed3i, t\u00e2m g\u1ed9t s\u1ea1ch kh\u1ecfi c\u00e1c ph\u00e1p tri\u1ec1n c\u00e1i. Nh\u01b0 v\u1eady, n\u00e0y Hi\u1ec1n gi\u1ea3, l\u00e0 ch\u00fa t\u00e2m t\u1ec9nh gi\u00e1c<\/em>.\u201d (2)<\/span><\/p>\n

Ti\u1ebfp theo, l\u00e0 khi nh\u1eadn bi\u1ebft c\u00f2n n\u0103m tri\u1ec1n c\u00e1i (tham s\u00e2n si tr\u1ea1o nghi) trong t\u00e2m, th\u00ec \u0111o\u1ea1n t\u1eadn, x\u1ea3 ly. L\u1eddi \u0110\u1ee9c Ph\u1eadt d\u1ea1y trong Kinh MN 151 l\u00e0, b\u1ea3n d\u1ecbch c\u1ee7a Th\u1ea7y Minh Ch\u00e2u:<\/span><\/p>\n

\u201cL\u1ea1i n\u1eefa, n\u00e0y S\u0101riputta, T\u1ef7-kheo c\u1ea7n ph\u1ea3i suy t\u01b0 nh\u01b0 sau: \u201cTa \u0111\u00e3 \u0111o\u1ea1n t\u1eadn n\u0103m tri\u1ec1n c\u00e1i ch\u01b0a?\u201d N\u1ebfu, n\u00e0y S\u0101riputta, trong khi suy t\u01b0, T\u1ef7-kheo \u0111\u01b0\u1ee3c bi\u1ebft nh\u01b0 sau: \u201cTa ch\u01b0a \u0111o\u1ea1n t\u1eadn n\u0103m tri\u1ec1n c\u00e1i\u201d, th\u1eddi n\u00e0y S\u0101riputta, T\u1ef7-kheo \u1ea5y ph\u1ea3i tinh t\u1ea5n \u0111o\u1ea1n t\u1eadn n\u0103m tri\u1ec1n c\u00e1i. Nh\u01b0ng n\u1ebfu, n\u00e0y S\u0101riputta, T\u1ef7-kheo trong khi suy t\u01b0 \u0111\u01b0\u1ee3c bi\u1ebft nh\u01b0 sau: \u201cTa \u0111\u00e3 \u0111o\u1ea1n t\u1eadn n\u0103m tri\u1ec1n c\u00e1i \u201d, th\u1eddi n\u00e0y S\u0101riputta, T\u1ef7-kheo \u1ea5y ph\u1ea3i an tr\u00fa v\u1edbi h\u1ef7 v\u00e0 h\u00e2n hoan ng\u00e0y \u0111\u00eam tu h\u1ecdc trong c\u00e1c thi\u1ec7n ph\u00e1p<\/em>.\u201d (3)<\/span><\/p>\n

Nh\u01b0 th\u1ebf, l\u00e0 c\u1eaft \u0111\u1ee9t c\u1ed9i r\u1ec5 c\u00e1c t\u00e2m \u201ctham s\u00e2n si tr\u1ea1o nghi.\u201d Trong n\u1ed7 l\u1ef1c \u0111\u1ec3 gi\u00fap gi\u1ea3i nghi cho nhi\u1ec1u \u0111\u1ed9c gi\u1ea3, n\u01a1i \u0111\u00e2y xin ph\u00e9p d\u1ecbch b\u00e0i vi\u1ebft \u201cToward a Threshold of Understanding<\/em>\u201d (4) c\u1ee7a Bhikkhu Bodhi. B\u1ea3n d\u1ecbch s\u1ebd theo s\u00e1t b\u00e0n ti\u1ebfng Anh \u0111\u1ec3 tr\u00e1nh c\u00e1c ng\u1ed9 nh\u1eadn, do v\u1eady c\u00fa ph\u00e1p \u0111\u00f4i khi c\u00f3 th\u1ec3 kh\u00f4ng quen thu\u1ed9c v\u1edbi v\u0103n phong ti\u1ebfng Vi\u1ec7t, nh\u01b0ng v\u0103n ngh\u0129a s\u1ebd \u0111\u01b0\u1ee3c c\u1ed1 g\u1eafng tr\u00ecnh b\u00e0y cho d\u1ec5 hi\u1ec3u. Cu\u1ed1i b\u00e0i n\u00e0y s\u1ebd k\u00e8m theo nguy\u00ean t\u00e1c ti\u1ebfng Anh c\u1ee7a Bhikkhu Bodhi \u0111\u1ec3 c\u00e1c b\u1ea1n tr\u1ebb k\u00e9m ti\u1ebfng Vi\u1ec7t c\u00f3 th\u1ec3 \u0111\u1ecdc th\u1eb3ng b\u1ea3n g\u1ed1c.<\/span><\/p>\n

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

B\u1ea3n d\u1ecbch<\/strong><\/span><\/p>\n

H\u01b0\u1edbng V\u1ec1 Ng\u01b0\u1ee1ng C\u1eeda Hi\u1ec3u Bi\u1ebft<\/strong><\/span><\/p>\n

Nguy\u00ean t\u00e1c: Bhikkhu Bodhi<\/span><\/p>\n

\u00a9 1998<\/span><\/p>\n

Cu\u1ed1n s\u00e1ch m\u1edbi \u0111\u00e2y c\u1ee7a Gi\u00e1o Ho\u00e0ng John Paul II, Crossing the Threshold of Hope<\/em>, l\u00e0 m\u1ed9t tuy\u1ec3n t\u1eadp c\u00e1c suy t\u01b0\u1edfng, ch\u1ee7 y\u1ebfu l\u00e0 c\u00e1c v\u1ea5n \u0111\u1ec1 v\u1ec1 \u0111\u1ee9c tin Thi\u00ean Ch\u00faa Gi\u00e1o, nh\u01b0ng cu\u1ed1n s\u00e1ch c\u0169ng \u0111\u01b0a ra c\u00e1c \u0111\u00e1nh gi\u00e1 c\u1ee7a Gi\u00e1o Ho\u00e0ng v\u1ec1 c\u00e1c t\u00f4n gi\u00e1o kh\u00e1c, trong \u0111\u00f3 c\u00f3 m\u1ed9t ch\u01b0\u01a1ng ng\u1eafn v\u1ec1 Ph\u1eadt Gi\u00e1o. Nh\u1eadn \u0111\u1ecbnh c\u1ee7a Gi\u00e1o Ho\u00e0ng trong ch\u01b0\u01a1ng n\u00e0y kh\u00f4ng c\u00f3 s\u1ef1 c\u1ea3m k\u00edch. Vi\u1ec7c ph\u00e1t h\u00e0nh s\u00e1ch n\u00e0y t\u1ea1i Sri Lanka trong nh\u1eefng ng\u00e0y Gi\u00e1o Ho\u00e0ng s\u1eafp t\u1edbi th\u0103m n\u01b0\u1edbc n\u00e0y trong th\u00e1ng 1 v\u1eeba qua \u0111\u00e3 l\u00e0m d\u1eady l\u00ean l\u00e0n s\u00f3ng ph\u1eabn n\u1ed9 trong c\u1ed9ng \u0111\u1ed3ng Ph\u1eadt t\u1eed, c\u0169ng lan ra xa t\u1edbi t\u1eadn Vatican. C\u00e1c \u0111\u1ea1i s\u01b0 Ph\u1eadt Gi\u00e1o \u0111\u00e3 th\u00f4ng b\u00e1o r\u1eb1ng h\u1ecd s\u1ebd kh\u00f4ng tham d\u1ef1 m\u1ed9t bu\u1ed5i h\u1ecdp li\u00ean t\u00f4n \u0111\u01b0\u1ee3c th\u1ec9nh c\u1ea7u b\u1edfi Gi\u00e1o Ho\u00e0ng, tr\u1eeb phi Gi\u00e1o Ho\u00e0ng ch\u00ednh th\u1ee9c thu h\u1ed3i c\u00e1c nh\u1eadn \u0111\u1ecbnh ti\u00eau c\u1ef1c v\u1ec1 Ph\u1eadt Gi\u00e1o. M\u1eb7c d\u00f9 khi t\u1edbi th\u0103m, Gi\u00e1o Ho\u00e0ng \u0111\u00e3 t\u00ecm c\u00e1ch xoa d\u1ecbu c\u1ea3m x\u00fac c\u1ee7a c\u00e1c nh\u00e0 l\u00e3nh \u0111\u1ea1o Ph\u1eadt Gi\u00e1o b\u1eb1ng l\u1eddi tuy\u00ean b\u1ed1 v\u1ec1 s\u1ef1 qu\u00fd tr\u1ecdng c\u1ee7a \u00f4ng \u0111\u1ed1i v\u1edbi Ph\u1eadt Gi\u00e1o, th\u1eadm ch\u00ed c\u00f2n tr\u00edch d\u1eabn Kinh Ph\u00e1p C\u00fa, nh\u01b0ng v\u1eabn kh\u00f4ng \u0111\u01b0a ra l\u1eddi xin l\u1ed7i \u0111\u1ea7y \u0111\u1ee7, v\u00e0 \u0111i\u1ec1u n\u00e0y kh\u00f4ng l\u00e0m h\u00e0i l\u00f2ng c\u00e1c v\u1ecb tr\u01b0\u1edfng l\u00e3o T\u0103ng Gi\u00e0 [Sri Lanka].<\/span><\/p>\n

B\u00e0i ti\u1ec3u lu\u1eadn sau \u0111\u00e2y c\u00f3 \u00fd \u0111\u1ecbnh \u0111\u1ec3 d\u00f9ng nh\u01b0 m\u1ed9t hi\u1ec7u \u0111\u00ednh ng\u1eafn \u0111\u1ed1i v\u1edbi vi\u1ec7c Gi\u00e1o Ho\u00e0ng \u0111\u00e3 \u00e1c \u00fd \u0111\u1eb7c t\u00ednh h\u00f3a v\u1ec1 Ph\u1eadt Gi\u00e1o. B\u00e0i n\u00e0y n\u00f3i v\u1ec1 c\u00e1c v\u1ea5n \u0111\u1ec1 ch\u1ee7 y\u1ebfu \u1edf m\u1ee9c \u0111\u1ed9 \u00fd t\u01b0\u1edfng, kh\u00f4ng \u0111i xa v\u00e0o c\u00e2u h\u1ecfi c\u00f3 hay kh\u00f4ng nh\u1eefng \u0111\u1ed9ng c\u01a1 t\u1ed1i h\u1eadu n\u1eb1m sau c\u00e1c nh\u1eadn \u0111\u1ecbnh c\u1ee7a Gi\u00e1o Ho\u00e0ng. B\u00e0i n\u00e0y d\u1ef1a v\u00e0o m\u1ed9t b\u00e0i vi\u1ebft \u0111\u00e3 g\u1eedi cho m\u1ed9t nh\u00e0 xu\u1ea5t b\u1ea3n Ba Lan, Source (Katowice), n\u01a1i hi\u1ec7n \u0111ang t\u1eadp h\u1ecdp th\u00e0nh m\u1ed9t cu\u1ed1n s\u00e1ch v\u1ec1 ph\u1ea3n \u1ee9ng c\u1ee7a Ph\u1eadt T\u1eed \u0111\u1ed1i v\u1edbi cu\u1ed1n s\u00e1ch c\u1ee7a Gi\u00e1o Ho\u00e0ng.<\/span><\/p>\n

Gi\u00e1o Ho\u00e0ng nh\u1eadn \u0111\u1ecbnh r\u1eb1ng \u201ctruy\u1ec1n th\u1ed1ng Ph\u1eadt Gi\u00e1o v\u00e0 c\u00e1c ph\u01b0\u01a1ng ph\u00e1p xu\u1ea5t ph\u00e1t t\u1eeb truy\u1ec1n th\u1ed1ng \u0111\u00f3 c\u00f3 m\u1ed9t gi\u1ea3i tho\u00e1t lu\u1eadn h\u1ea7u h\u1ebft l\u00e0 thu\u1ea7n t\u00fay ti\u00eau c\u1ef1c<\/em> (almost exclusively negative soteriology).\u201d Nh\u1eadn \u0111\u1ecbnh nh\u01b0 th\u1ebf v\u1ec1 Ph\u1eadt Ph\u00e1p \u0111\u00e3 ph\u1ed5 bi\u1ebfn gi\u1eefa c\u00e1c nh\u00e0 truy\u1ec1n gi\u00e1o Thi\u00ean Ch\u00faa Gi\u00e1o t\u1ea1i Ch\u00e2u \u00c1 trong th\u1ebf k\u1ef7 19, nh\u1eb1m bi\u1ec7n minh cho vi\u1ec7c h\u1ecd truy\u1ec1n \u0111\u1ea1o [Thi\u00ean Ch\u00faa] v\u00e0o c\u00e1c mi\u1ec1n \u0111\u1ea5t trung t\u00e2m c\u1ee7a Ph\u1eadt Gi\u00e1o. C\u00e1c h\u1ecdc gi\u1ea3 nghi\u00eam t\u00fac v\u1ec1 t\u00f4n gi\u00e1o \u0111\u1ed1i chi\u1ebfu t\u1eeb l\u00e2u \u0111\u00e3 nh\u1eadn ra quan \u0111i\u1ec3m \u0111\u00f3 l\u00e0 sai l\u1ea7m, \u0111\u01b0\u1ee3c b\u1eaft r\u1ec5, trong tr\u01b0\u1eddng h\u1ee3p c\u00e1c nh\u00e0 truy\u1ec1n gi\u00e1o ban \u0111\u1ea7u, m\u1ed9t ph\u1ea7n l\u00e0 do hi\u1ec3u nh\u1ea7m, m\u1ed9t ph\u1ea7n l\u00e0 c\u1ed1 \u00fd v\u1eb7n v\u1eb9o b\u00f3p m\u00e9o. Do v\u1eady, \u0111i\u1ec1u kh\u00f3 hi\u1ec3u l\u00e0 v\u1ecb l\u00e3nh \u0111\u1ea1o hi\u1ec7n nay c\u1ee7a Gi\u00e1o H\u1ed9i C\u00f4ng Gi\u00e1o, l\u1ebd ra ph\u1ea3i c\u00f3 ki\u1ebfn th\u1ee9c \u0111\u1ea7y \u0111\u1ee7 h\u01a1n, l\u1ea1i l\u1eadp l\u1ea1i nh\u1eefng l\u1eddi \u0111\u00e3 b\u00e0o-m\u00f2n t\u1eeb l\u00e2u, m\u1ed9t c\u00e1ch \u0111\u1eb7c bi\u1ec7t l\u00e0 v\u00e0o l\u00fac khi s\u1ef1 hi\u1ec3u bi\u1ebft l\u1eabn nhau v\u00e0 r\u1ed9ng l\u1edbn h\u01a1n \u0111\u01b0\u1ee3c mong \u0111\u1ee3i t\u1eeb c\u00e1c l\u00e3nh \u0111\u1ea1o c\u1ee7a c\u00e1c t\u00f4n gi\u00e1o kh\u00e1c nhau.<\/span><\/p>\n

Gi\u00e1o Ho\u00e0ng kh\u00f4ng gi\u1ea3i th\u00edch ch\u00ednh x\u00e1c v\u00ec sao \u00f4ng nh\u1eadn \u0111\u1ecbnh r\u1eb1ng gi\u1ea3i tho\u00e1t lu\u1eadn Ph\u1eadt Gi\u00e1o l\u00e0 ti\u00eau c\u1ef1c. Nhi\u1ec1u ph\u1ea7n l\u00e0, \u00f4ng \u0111\u01b0a ra quan \u0111i\u1ec3m n\u00e0y b\u1edfi v\u00ec con \u0111\u01b0\u1eddng gi\u1ea3i tho\u00e1t c\u1ee7a Ph\u1eadt Gi\u00e1o kh\u00f4ng c\u00f4ng nh\u1eadn m\u1ed9t Th\u01b0\u1ee3ng \u0110\u1ebf nh\u00e2n c\u00e1ch (a personal God) nh\u01b0 l\u00e0 t\u00e1c nh\u00e2n v\u00e0 \u0111i\u1ec3m cu\u1ed1i c\u1ee7a c\u1ee9u \u0111\u1ed9. Tuy nhi\u00ean, c\u0169ng nh\u01b0 v\u1ebb \u0111\u1eb9p, nh\u1eefng g\u00ec g\u1ecdi l\u00e0 ti\u00eau c\u1ef1c hay t\u00edch c\u1ef1c l\u00e0 n\u1eb1m trong m\u1eaft c\u1ee7a ng\u01b0\u1eddi nh\u00ecn ng\u1eafm, v\u00e0 c\u00e1i b\u1ecb xem l\u00e0 ti\u00eau c\u1ef1c v\u1edbi ng\u01b0\u1eddi n\u00e0y c\u00f3 th\u1ec3 tr\u1edf th\u00e0nh l\u00fd t\u01b0\u1edfng t\u1ed1i th\u1eafng c\u1ee7a ng\u01b0\u1eddi kh\u00e1c. N\u1ebfu m\u1ed9t ng\u01b0\u1eddi t\u00ecm ki\u1ebfm s\u1ef1 h\u1ee3p nh\u1ea5t v\u0129nh c\u1eedu gi\u1eefa linh h\u1ed3n v\u0129nh c\u1eedu c\u1ee7a ng\u01b0\u1eddi \u0111\u00f3 v\u00e0 m\u1ed9t Th\u01b0\u1ee3ng \u0110\u1ebf S\u00e1ng T\u1ea1o, th\u00ec m\u1ed9t lu\u1eadn thuy\u1ebft ph\u1ee7 nh\u1eadn s\u1ef1 hi\u1ec7n h\u1eefu c\u1ee7a m\u1ed9t linh h\u1ed3n v\u0129nh c\u1eedu v\u00e0 m\u1ed9t Th\u01b0\u1ee3ng \u0110\u1ebf S\u00e1ng T\u1ea1o s\u1ebd t\u1ea5t nhi\u00ean l\u1ed9 ra l\u00e0 ti\u00eau c\u1ef1c. N\u1ebfu m\u1ed9t ng\u01b0\u1eddi xem m\u1ecdi th\u1ee9 do duy\u00ean kh\u1edfi \u0111\u1ec1u l\u00e0 v\u00f4 th\u01b0\u1eddng v\u00e0 kh\u00f4ng-c\u00f3-t\u1ef1-ng\u00e3, v\u00e0 t\u00ecm gi\u1ea3i tho\u00e1t n\u01a1i Ni\u1ebft B\u00e0n, Y\u1ebfu T\u1ed1 B\u1ea5t T\u1eed, th\u00ec m\u1ed9t lu\u1eadn thuy\u1ebft v\u1ec1 s\u1ef1 h\u1ee3p nh\u1ea5t v\u0129nh c\u1eedu gi\u1eefa Th\u01b0\u1ee3ng \u0110\u1ebf v\u00e0 linh h\u1ed3n s\u1ebd tr\u00f4ng nh\u01b0 l\u00e0 \u2013 c\u00f3 l\u1ebd, kh\u00f4ng ti\u00eau c\u1ef1c \u2013 nh\u01b0ng \u0111\u01b0\u1ee3c d\u1ef1ng l\u1eadp tr\u00ean m\u1ed9ng \u1ea3o v\u00e0 ni\u1ec1m tin kh\u00f4ng th\u1ec3 ch\u1ea5p nh\u1eadn. Tuy nhi\u00ean, \u0111\u1ed1i v\u1edbi \u0111\u1ed9c gi\u1ea3 b\u00ecnh th\u01b0\u1eddng, ch\u1eef \u201cti\u00eau c\u1ef1c\u201d khi d\u00f9ng cho Ph\u1eadt Gi\u00e1o s\u1ebd g\u1ee3i l\u00ean nh\u1eefng g\u00ec r\u1ea5t kh\u00e1c v\u1edbi m\u1ed9t ph\u01b0\u01a1ng ph\u00e1p c\u00f3 v\u1ebb b\u1ea5t to\u00e0n tri\u1ebft l\u00fd \u0111\u1ec3 t\u00ecm t\u1edbi T\u1ed1i H\u1eadu, d\u1ef1ng l\u00ean h\u00ecnh \u1ea3nh v\u1ec1 m\u1ed9t gi\u00e1o thuy\u1ebft l\u1ea1nh nh\u1ea1t c\u1ee7a ch\u1ee7 ngh\u0129a \u0111\u00e0o tho\u00e1t nh\u1eafm v\u00e0o s\u1ef1 h\u01b0 v\u00f4 h\u00f3a c\u00e1 nh\u00e2n. Ph\u00eda sau c\u00e1c nh\u1eadn \u0111\u1ecbnh c\u1ee7a Gi\u00e1o Ho\u00e0ng, ch\u00fang ta c\u00f3 th\u1ec3 d\u00f2 ra \u00e2m vang c\u1ee7a c\u00e1c v\u0103n b\u1ea3n c\u1ed5: \u201cC\u00e1c t\u1ef3 kheo, c\u00f3 m\u1ed9t s\u1ed1 \u1ea9n s\u0129 v\u00e0 b\u00e0 la m\u00f4n quy ch\u1ee5p ta l\u00e0 m\u1ed9t ng\u01b0\u1eddi ch\u1ee7 tr\u01b0\u01a1ng h\u01b0 v\u00f4, n\u00f3i r\u1eb1ng \u1ea9n s\u0129 C\u1ed3 \u0110\u00e0m gi\u1ea3ng d\u1ea1y s\u1ef1 h\u01b0 v\u00f4 h\u00f3a m\u1ed9t h\u1eefu th\u1ec3 \u0111ang t\u1ed3n t\u1ea1i. \u0110\u00f3 l\u00e0 di\u1ec5n gi\u1ea3i sai l\u1ea7m. Nh\u1eefng g\u00ec ta d\u1ea1y, trong qu\u00e1 kh\u1ee9 c\u0169ng nh\u01b0 b\u00e2y gi\u1edd, l\u00e0 kh\u1ed5 v\u00e0 \u0111o\u1ea1n t\u1eadn kh\u1ed5.<\/em>\u201d (Kinh Trung B\u1ed9 MN 22).<\/span><\/p>\n

Quan ng\u1ea1i h\u01a1n chuy\u1ec7n Gi\u00e1o Ho\u00e0ng m\u00f4 t\u1ea3 gi\u1ea3i tho\u00e1t lu\u1eadn c\u1ee7a Ph\u1eadt Gi\u00e1o nh\u01b0 l\u00e0 ti\u00eau c\u1ef1c, l\u1ea1i \u0111\u01b0a ra \u00fd ki\u1ebfn r\u1eb1ng \u201cgi\u1ea3i tho\u00e1t lu\u1eadn c\u1ee7a Ph\u1eadt Gi\u00e1o thi\u1ebft l\u1eadp \u0111i\u1ec3m trung t\u00e2m, hay \u0111\u00fang ra l\u00e0 \u0111i\u1ec3m duy nh\u1ea5t, c\u1ee7a h\u1ec7 th\u1ed1ng n\u00e0y.<\/em>\u201d K\u1ebft lu\u1eadn \u00e1m ch\u1ec9 b\u1edfi l\u1eddi tuy\u00ean b\u1ed1 \u0111\u00f3, l\u1eb7ng l\u1ebd treo l\u01a1 l\u1eedng gi\u1eefa c\u00e1c d\u00f2ng ch\u1eef Gi\u00e1o Ho\u00e0ng, l\u00e0 r\u1eb1ng Ph\u1eadt Gi\u00e1o kh\u00f4ng c\u00f3 th\u1ec3 cung \u1ee9ng m\u1ed9t b\u1ea3n h\u01b0\u1edbng d\u1eabn c\u00f3 \u00fd ngh\u0129a cho nh\u1eefng ng\u01b0\u1eddi b\u1eadn r\u1ed9n v\u1edbi c\u00e1c v\u1ea5n \u0111\u1ec1 trong chuy\u1ec7n \u0111\u1eddi th\u01b0\u1eddng; n\u00f3 l\u00e0 m\u1ed9t t\u00f4n gi\u00e1o c\u1ee7a th\u1ebf gi\u1edbi kh\u00e1c v\u1ec1 s\u1ef1 gi\u1ea3i tho\u00e1t ch\u1ec9 th\u00edch h\u1ee3p cho nh\u1eefng ng\u01b0\u1eddi c\u00f3 khuynh h\u01b0\u1edbng \u1ea9n s\u0129.<\/span><\/p>\n

Trong khi c\u00e1c h\u1ecdc gi\u1ea3 T\u00e2y Ph\u01b0\u01a1ng trong qu\u00e1 kh\u1ee9 \u0111\u00e3 t\u1eadp trung v\u1ec1 gi\u1ea3i tho\u00e1t lu\u1eadn c\u1ee7a Ph\u1eadt Gi\u00e1o nh\u01b0 \u0111i\u1ec3m trung t\u00e2m \u0111\u1ec3 ch\u00fa \u00fd, c\u00e1c truy\u1ec1n th\u1ed1ng sinh \u0111\u1ed9ng c\u1ee7a Ph\u1eadt Gi\u00e1o nh\u01b0 \u0111\u01b0\u1ee3c th\u1ef1c h\u00e0nh b\u1edfi c\u00e1c Ph\u1eadt T\u1eed cho th\u1ea5y r\u1eb1ng c\u00e1ch nh\u00ecn n\u00e0y, [khi] l\u1ec7ch m\u1ed9t b\u00ean \u0111\u1ec3 kh\u1edfi \u0111\u1ea7u v\u1edbi, [s\u1ebd] ph\u1ea3i d\u1eabn t\u1edbi k\u1ebft qu\u1ea3 l\u1ec7ch m\u1ed9t b\u00ean. T\u1ef1 trong c\u00e1c kinh v\u0103n Ph\u1eadt Gi\u00e1o cho th\u1ea5y r\u1eb1ng Ph\u1eadt Gi\u00e1o gi\u1ea3i quy\u1ebft nhi\u1ec1u v\u1ea5n \u0111\u1ec1 quan t\u00e2m nh\u01b0 b\u1ea5t k\u1ef3 c\u00e1c t\u00f4n gi\u00e1o l\u1edbn n\u00e0o c\u1ee7a nh\u00e2n lo\u1ea1i. Ni\u1ebft B\u00e0n v\u1eabn l\u00e0 m\u1ee5c ti\u00eau t\u1ed1i h\u1eadu c\u1ee7a Ph\u1eadt Gi\u00e1o, v\u00e0 ch\u1eafc ch\u1eafn l\u00e0 \u201c\u0111i\u1ec3m trung t\u00e2m\u201d c\u1ee7a Gi\u00e1o Ph\u00e1p, nh\u01b0ng kh\u00f4ng c\u00f3 ngh\u0129a l\u00e0 \u201c\u0111i\u1ec3m duy nh\u1ea5t\u201d m\u00e0 \u0110\u1ee9c Ph\u1eadt gi\u1ea3ng d\u1ea1y.<\/span><\/p>\n

Theo c\u00e1c kinh \u0111i\u1ec3n Ph\u1eadt Gi\u00e1o, Gi\u00e1o Ph\u00e1p l\u00e0 \u0111\u1ec3 tuy\u00ean thuy\u1ebft 3 lo\u1ea1i thi\u1ec7n ph\u00e1p, m\u1ed7i lo\u1ea1i kh\u00e1c nhau nh\u01b0ng v\u1eabn c\u00f3 m\u1ed9t s\u1ed1 nguy\u00ean t\u1eafc chung trong \u0111\u00f3. Ba m\u1ee5c ti\u00eau n\u00e0y, m\u1eb7c d\u00f9 c\u00f3 th\u1ec3 t\u00edch h\u1ee3p v\u00e0o m\u1ed9t khung c\u1ee7a m\u1ed9t gi\u00e1o ph\u00e1p n\u1ed9i t\u1ea1i \u0111\u01a1n \u0111\u1ed9c, \u0111\u00e3 gi\u00fap cho Ph\u00e1p th\u00edch \u1ee9ng cho c\u00e1c c\u00e1 nh\u00e2n \u1edf c\u00e1c ch\u1eb7ng kh\u00e1c nhau c\u1ee7a s\u1ef1 ph\u00e1t tri\u1ec3n t\u00e2m linh, v\u1edbi c\u00e1c m\u1ee9c \u0111\u1ed9 kh\u00e1c nhau \u0111\u1ec3 hi\u1ec3u. Ba nh\u00f3m thi\u1ec7n ph\u00e1p l\u00e0:<\/span><\/p>\n

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  1. thi\u1ec7n ph\u00e1p th\u00e0nh t\u1ef1u cho \u0111\u1eddi s\u1ed1ng hi\u1ec7n t\u1ea1i (ditthadhammattha), t\u1ee9c l\u00e0, \u0111\u1ea1t \u0111\u01b0\u1ee3c h\u1ea1nh ph\u00fac v\u00e0 an l\u00e0nh ngay n\u01a1i \u0111\u00e2y v\u00e0 b\u00e2y gi\u1edd, xuy\u00ean qua c\u00e1ch s\u1ed1ng \u0111\u1ea1o \u0111\u1ee9c v\u00e0 quan h\u1ec7 h\u00f2a h\u1ee3p d\u1ef1a v\u00e0o s\u1ef1 l\u00e2n m\u1eabn t\u1eed t\u1ebf v\u00e0 l\u00f2ng t\u1eeb bi;<\/span><\/li>\n
  2. thi\u1ec7n ph\u00e1p th\u00e0nh t\u1ef1u cho \u0111\u1eddi s\u1ed1ng t\u01b0\u01a1ng lai (samparayikattha), t\u1ee9c l\u00e0, m\u1ed9t s\u1ef1 t\u00e1i sinh thu\u1eadn l\u1ee3i trong v\u00f2ng lu\u00e2n h\u1ed3i, b\u1eb1ng c\u00e1ch th\u1ef1c h\u00e0nh l\u00f2ng \u0111\u1ed9 l\u01b0\u1ee3ng b\u1ed1 th\u00ed, gi\u1eef g\u00ecn gi\u1edbi lu\u1eadt, v\u00e0 tu d\u01b0\u1ee1ng t\u00e2m trong thi\u1ec1n \u0111\u1ecbnh; v\u00e0<\/span><\/li>\n
  3. thi\u1ec7n ph\u00e1p t\u1ed1i h\u1eadu (paramattha), t\u1ee9c l\u00e0, th\u00e0nh t\u1ef1u Ni\u1ebft B\u00e0n, b\u1eb1ng c\u00e1ch tu h\u1ecdc theo B\u00e1t Ch\u00e1nh \u0110\u1ea1o.<\/span><\/li>\n<\/ol>\n

    \u0110\u1ed1i v\u1edbi h\u1ea7u h\u1ebft Ph\u1eadt T\u1eed trong \u0111\u1eddi s\u1ed1ng h\u00e0ng ng\u00e0y, vi\u1ec7c t\u00ecm Ni\u1ebft B\u00e0n l\u00e0 m\u1ee5c ti\u00eau xa h\u01a1n l\u00e0 m\u1ed9t m\u1ee5c ti\u00eau t\u1ee9c kh\u1eafc, t\u1ee9c l\u00e0 \u0111\u1ec3 \u0111\u01b0\u1ee3c t\u1eeb t\u1eeb t\u1edbi trong ch\u1eb7ng d\u00e0i t\u00e1i sinh. Cho t\u1edbi khi h\u1ecd s\u1eb5n s\u00e0ng \u0111\u1ec3 \u0111i th\u1eb3ng v\u00e0o thi\u1ec7n ph\u00e1p t\u1ed1i h\u1eadu, h\u1ecd d\u1ef1 ki\u1ebfn s\u1ebd \u0111i qua nhi\u1ec1u ki\u1ebfp trong v\u00f2ng lu\u00e2n h\u1ed3i, theo \u0111u\u1ed5i c\u00e1c l\u1ee3i \u00edch tr\u1ea7n gian trong khi ng\u01b0\u1ee1ng v\u1ecdng v\u1ec1 T\u1ed1i H\u1eadu. \u0110\u1ec3 tr\u1ee3 gi\u00fap h\u1ecd trong n\u1ed7 l\u1ef1c n\u00e0y, \u0110\u1ee9c Ph\u1eadt \u0111\u00e3 d\u1ea1y nhi\u1ec1u ph\u00e1p \u0111\u1ec3 h\u1ecd \u0111\u1ea1t \u0111\u01b0\u1ee3c \u0111\u1eddi s\u1ed1ng \u0111\u1ea1o \u0111\u1ee9c ngay th\u1eb3ng trong v\u00f2ng th\u1ebf gian n\u00e0y. Th\u00ed d\u1ee5, trong Kinh Sigalovada Sutta, \u0110\u1ee9c Ph\u1eadt li\u1ec7t k\u00ea c\u00e1c b\u1ed5n ph\u1eadn c\u1ea7n gi\u1eef g\u00ecn l\u1eabn nhau gi\u1eefa ba m\u1eb9 v\u00e0 c\u00e1c con, gi\u1eefa ch\u1ed3ng v\u00e0 v\u1ee3, gi\u1eefa b\u1ea1n v\u00e0 b\u1ea1n, gi\u1eefa ch\u1ee7 v\u00e0 nh\u00e2n vi\u00ean, gi\u1eefa th\u1ea7y v\u00e0 tr\u00f2, gi\u1eefa tu s\u0129 v\u00e0 c\u01b0 s\u0129. Ng\u00e0i d\u1ea1y r\u1eb1ng Ch\u00e1nh m\u1ea1ng (Ch\u00ednh m\u1ec7nh – Right livelihood) l\u00e0 ph\u1ea7n t\u00edch h\u1ee3p c\u1ee7a B\u00e1t Ch\u00e1nh \u0110\u1ea1o, v\u00e0 gi\u1ea3i th\u00edch nh\u1eefng g\u00ec c\u1ea7n gi\u1eef trong \u0111\u1eddi s\u1ed1ng c\u1ee7a m\u1ed9t c\u01b0 s\u0129 b\u1eadn r\u1ed9n. Trong su\u1ed1t ch\u1eb7ng d\u00e0i thuy\u1ebft ph\u00e1p, ng\u00e0i \u0111\u01b0a ra l\u1eddi khuy\u00ean cho c\u00e1c th\u01b0\u01a1ng gia v\u1ec1 th\u00e1i \u0111\u1ed9 tr\u00ed tu\u1ec7 trong kinh doanh, khuy\u00ean nh\u1eefng ng\u01b0\u1eddi v\u1ee3 tr\u1ebb v\u1ec1 c\u00e1ch c\u01b0 x\u1eed v\u1edbi ch\u1ed3ng, khuy\u00ean c\u00e1c qu\u00e2n v\u01b0\u01a1ng v\u1ec1 c\u00e1ch \u0111i\u1ec1u h\u00e0nh \u0111\u1ea5t n\u01b0\u1edbc. T\u1ea5t c\u1ea3 nh\u1eefng l\u1eddi d\u1ea1y \u0111\u00f3, \u0111\u01b0a ra t\u1eeb l\u00f2ng t\u1eeb bi r\u1ed9ng l\u1edbn c\u1ee7a \u0110\u1ee9c Ph\u1eadt, nh\u1eb1m qu\u1ea3ng b\u00e1 s\u1ef1 h\u1ea1nh ph\u00fac v\u00e0 an l\u00e0nh c\u1ee7a th\u1ebf gi\u1edbi, trong khi c\u00f9ng l\u00fac l\u00e0 h\u01b0\u1edbng d\u1eabn Ph\u1eadt T\u1eed v\u1ec1 m\u1ed9t s\u1ef1 t\u00e1i sinh h\u1ea1nh ph\u00fac v\u00e0 s\u1ef1 ti\u1ebfn b\u1ed9 t\u1eeb t\u1eeb v\u1ec1 gi\u1ea3i tho\u00e1t t\u1ed1i h\u1eadu.<\/span><\/p>\n

    Nh\u01b0ng, trong khi \u0110\u1ee9c Ph\u1eadt \u0111\u01b0a ra c\u00e1c ph\u00e1p tu tu\u1ea7n t\u1ef1, th\u00edch h\u1ee3p v\u1edbi nhi\u1ec1u c\u1ea3nh \u0111\u1eddi kh\u00e1c nhau c\u1ee7a Ph\u1eadt T\u1eed, ng\u00e0i kh\u00f4ng cho ph\u00e9p b\u1ea5t k\u1ef3 \u1ea3o v\u1ecdng n\u00e0o \u0111\u1ec3 k\u00e9o d\u00e0i m\u1ee5c ti\u00eau t\u1ed1i h\u1eadu c\u1ee7a gi\u00e1o thuy\u1ebft c\u1ee7a ng\u00e0i. M\u1ee5c ti\u00eau \u0111\u00f3 l\u00e0 Ni\u1ebft B\u00e0n, \u0111\u00e2y kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t s\u1ef1 h\u00f2a gi\u1ea3i xoa d\u1ecbu v\u1edbi th\u1ebf gi\u1edbi, nh\u01b0ng l\u00e0 s\u1ef1 gi\u1ea3i tho\u00e1t b\u1ea5t kh\u1ea3 \u0111\u1ea3o ng\u01b0\u1ee3c ra kh\u1ecfi th\u1ebf gi\u1edbi n\u00e0y. S\u1ef1 gi\u1ea3i tho\u00e1t nh\u01b0 th\u1ebf kh\u00f4ng c\u00f3 th\u1ec3 ki\u1ebfm \u0111\u01b0\u1ee3c ch\u1ec9 \u0111\u01a1n gi\u1ea3n b\u1eb1ng s\u1ef1 v\u00e2ng l\u1eddi hay c\u00e1c vi\u1ec7c thi\u1ec7n \u0111\u01b0\u1ee3c l\u00e0m trong tinh th\u1ea7n l\u00e2n m\u1eabn x\u00e3 h\u1ed9i. N\u00f3 ch\u1ec9 c\u00f3 th\u1ec3 \u0111\u1ea1t \u0111\u01b0\u1ee3c b\u1eb1ng s\u1ef1 x\u1ea3 ly, b\u1eb1ng \u201cs\u1ef1 bu\u00f4ng x\u1ea3 t\u1ea5t c\u1ea3 nh\u1eefng g\u00ec \u0111\u01b0\u1ee3c n\u1eafm gi\u1eef<\/em>\u201d (sabb’upadhipatinissagga), bao g\u1ed3m trong \u201cnh\u1eefng g\u00ec \u0111\u01b0\u1ee3c n\u1eafm gi\u1eef\u201d \u0111\u00f3 l\u00e0 c\u00e1c ti\u1ebfn tr\u00ecnh c\u1ee7a th\u00e2n v\u00e0 c\u1ee7a t\u00e2m m\u00e0 ch\u00fang ta xem l\u00e0 t\u1ef1 ng\u00e3 c\u1ee7a ch\u00fang ta. Th\u00e0nh t\u1ef1u m\u1ee5c ti\u00eau n\u00e0y l\u00e0 c\u1ea7n thi\u1ebft cho c\u00e1 nh\u00e2n. N\u00f3 ph\u1ea3i \u0111\u01b0\u1ee3c t\u1edbi xuy\u00ean qua ch\u00ednh t\u1ef1 th\u00e2n thanh t\u1ecbnh h\u00f3a v\u00e0 qua t\u1ef1 th\u00e2n tr\u00ed tu\u1ec7, nh\u01b0 th\u00e0nh qu\u1ea3 c\u1ee7a n\u1ed7 l\u1ef1c ho\u00e0n t\u1ea5t to\u00e0n b\u1ed9 h\u1ecdc tr\u00ecnh tu h\u1ecdc.\u00a0 Do v\u1eady \u0110\u1ee9c Ph\u1eadt kh\u00f4ng th\u00e0nh l\u1eadp m\u1ed9t gi\u00e1o h\u1ed9i c\u00f3 kh\u1ea3 n\u0103ng dung ch\u1ee9a to\u00e0n th\u1ec3 nh\u00e2n lo\u1ea1i trong m\u1ed9t t\u00edn ng\u01b0\u1ee1ng \u0111\u01a1n \u0111\u1ed9c. Ng\u00e0i \u0111\u01b0a ra m\u1ed9t con \u0111\u01b0\u1eddng — m\u1ed9t con \u0111\u01b0\u1eddng to\u00e0n h\u1ea3o trong c\u00f4ng th\u1ee9c l\u00fd t\u01b0\u1edfng c\u1ee7a n\u00f3 — \u00a0\u0111\u1ec3 b\u01b0\u1edbc \u0111i b\u1edfi nh\u1eefng ng\u01b0\u1eddi b\u1ea5t to\u00e0n trong c\u00e1c \u0111i\u1ec1u ki\u1ec7n b\u1ea5t to\u00e0n m\u00e0 \u0111\u1eddi s\u1ed1ng tr\u00ean th\u1ebf gi\u1edbi n\u00e0y trao cho h\u1ecd. Trong khi h\u01b0\u1edbng t\u1edbi m\u1ee5c ti\u00eau t\u1ed1i h\u1eadu l\u00e0 gi\u1ea3i tho\u00e1t ra kh\u1ecfi th\u1ebf gi\u1edbi, c\u00f9ng l\u00fd t\u01b0\u1edfng n\u00e0y \u201ccho l\u00f9i l\u1ea1i\u201d v\u1ec1 h\u01b0\u1edbng th\u1ebf gi\u1edbi v\u00e0 \u0111\u01b0a ra c\u00e1c ti\u00eau chu\u1ea9n v\u1ec1 gi\u1edbi lu\u1eadt v\u00e0 m\u1ed9t th\u01b0\u1edbc \u0111o gi\u00e1 tr\u1ecb \u0111\u1ec3 h\u01b0\u1edbng d\u1eabn nh\u1eefng ng\u01b0\u1eddi ch\u01b0a gi\u00e1c ng\u1ed9 trong ho\u00e0n c\u1ea3nh \u0111\u1eddi th\u01b0\u1eddng ph\u1ea3i ch\u1ed1ng l\u1ea1i d\u00f2ng n\u01b0\u1edbc l\u0169 tham, s\u00e2n v\u00e0 si. Ni\u1ebft B\u1ea3n v\u1eabn l\u00e0 \u201c\u0111i\u1ec3m ch\u00ednh\u201d v\u00e0 l\u00e0 \u0111i\u1ec3m t\u1ed1i h\u1eadu c\u1ee7a Ph\u00e1p. Nh\u01b0ng, nh\u01b0 m\u1ee5c ti\u00eau n\u00e0y \u0111\u01b0\u1ee3c kinh nghi\u1ec7m nh\u01b0 l\u00e0 \u0111o\u1ea1n t\u1eadn tham, s\u00e2n v\u00e0 si, n\u00f3 ch\u1ec9 ra c\u00e1c thi\u1ec7n duy\u00ean cho s\u1ef1 ch\u1ee9ng ng\u1ed9 nh\u01b0 m\u1ed9t \u0111\u1eddi s\u1ed1ng tinh t\u1ea5n v\u01b0\u1ee3t qua tham b\u1eb1ng s\u1ef1 b\u1ed1 th\u00ed, v\u01b0\u1ee3t qua s\u00e2n b\u1eb1ng kham nh\u1eabn v\u00e0 t\u1eeb bi, v\u00e0 v\u01b0\u1ee3t qua si m\u00ea b\u1eb1ng tr\u00ed tu\u1ec7 v\u00e0 hi\u1ec3u bi\u1ebft.<\/span><\/p>\n

    Trong s\u00e1ch V\u01b0\u1ee3t Qua Ng\u01b0\u1ee1ng C\u1eeda Hy V\u1ecdng<\/em>, Gi\u00e1o Ho\u00e0ng John Paul kh\u1eb3ng \u0111\u1ecbnh r\u1eb1ng \u201cs\u1ef1 \u2018gi\u00e1c ng\u1ed9\u2019 m\u00e0 \u0110\u1ee9c Ph\u1eadt kinh nghi\u1ec7m l\u00e0 d\u1eabn t\u1edbi lu\u1eadn \u0111i\u1ec3m r\u1eb1ng th\u1ebf gi\u1edbi n\u00e0y l\u00e0 t\u1ec7 h\u1ea1i, r\u1eb1ng \u0111\u00f3 l\u00e0 c\u1ed9i ngu\u1ed3n s\u1ef1 d\u1eef v\u00e0 \u0111au kh\u1ed5 cho nh\u00e2n lo\u1ea1i<\/em>\u201d (trang 85). Hi\u1ec3n nhi\u00ean, r\u1eb1ng cu\u1ed1n s\u00e1ch \u0111\u01b0a ch\u1eef \u201cgi\u00e1c ng\u1ed9\u201d v\u00e0o ngo\u1eb7c cho th\u1ea5y r\u1eb1ng th\u00e1i \u0111\u1ed9 c\u1ee7a Gi\u00e1o Ho\u00e0ng \u0111\u1ed1i v\u1edbi Ph\u1eadt Gi\u00e1o kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t th\u00e1i \u0111\u1ed9 c\u1ea3m k\u00edch. G\u1ee3i \u00fd n\u00e0y \u0111\u01b0\u1ee3c x\u00e1c \u0111\u1ecbnh b\u1edfi cung c\u00e1ch c\u1ee7a Gi\u00e1o Ho\u00e0ng trong vi\u1ec7c m\u00f4 t\u1ea3 n\u1ed9i dung c\u1ee7a s\u1ef1 gi\u00e1c ng\u1ed9, trong \u0111\u00f3 h\u1ea1 t\u1ea7m m\u1ee9c \u0111\u1ea1i gi\u00e1c ng\u1ed9 c\u1ee7a \u0110\u1ee9c Ph\u1eadt d\u01b0\u1edbi c\u1ed9i c\u00e2y B\u1ed3 \u0110\u1ec1 tr\u1edf th\u00e0nh m\u1ed9t tr\u00f2 gi\u1ec5u c\u1ee3t (which reduces the Buddha’s great awakening beneath the Bodhi tree to a caricature<\/em>).<\/span><\/p>\n

    \u0110\u1ec3 tr\u1ea3 l\u1eddi, n\u00ean \u0111\u01b0\u1ee3c n\u00f3i tr\u01b0\u1edbc ti\u00ean r\u1eb1ng Ph\u1eadt Gi\u00e1o kh\u00f4ng xem th\u1ebf gi\u1edbi n\u00e0y t\u1ef1 th\u00e2n l\u00e0 thi\u1ec7n hay \u00e1c, v\u00e0 \u0110\u1ee9c Ph\u1eadt ch\u01b0a bao gi\u1edd m\u00f4 t\u1ea3 th\u1ebf gi\u1edbi nh\u01b0 l\u00e0 \u201cc\u1ed9i ngu\u1ed3n s\u1ef1 d\u1eef\u201d cho con ng\u01b0\u1eddi. Kinh \u0111i\u1ec3n Ph\u1eadt Gi\u00e1o m\u1ed9t c\u00e1ch c\u1ea9n tr\u1ecdng s\u1eed d\u1ee5ng c\u00e1c t\u1eeb ng\u1eef v\u1edbi h\u00e0m ngh\u0129a \u0111\u1ea1o \u0111\u1ee9c, nh\u01b0 \u201cthi\u1ec7n\u201d v\u00e0 \u201c\u00e1c,\u201d ch\u1ec9 ri\u00eang \u0111\u1ec3 l\u01b0\u1ee3ng \u0111\u1ecbnh c\u00e1c h\u00e0nh vi c\u1ed1 \u00fd v\u00e0 nh\u1eefng ng\u01b0\u1eddi v\u00e0 nh\u1eefng tr\u1ea1ng th\u00e1i t\u00e2m m\u00e0 t\u1eeb \u0111\u00f3 c\u00e1c h\u00e0nh vi n\u00e0y sinh kh\u1edfi. C\u00e1c kinh v\u0103n \u0111\u00f3 kh\u00f4ng g\u00e1n c\u00e1c ph\u1ea9m ch\u1ea5t \u0111\u1ea1o \u0111\u1ee9c cho c\u00e1c c\u00e1 th\u1ec3 n\u00e0o kh\u00f4ng c\u00f3 kh\u1ea3 n\u0103ng c\u00f3 \u00fd \u0111\u1ecbnh \u0111\u1ea1o \u0111\u1ee9c. Nh\u1eefng h\u00e0nh \u0111\u1ed9ng nh\u01b0 th\u1ebf l\u00e0 \u00e1c (papa, akusala) khi c\u00f3 \u00fd \u0111\u1ecbnh l\u00e0m h\u1ea1i, g\u00e2y kh\u1ed5 cho m\u00ecnh v\u00e0 cho ng\u01b0\u1eddi kh\u00e1c, l\u00e0 thi\u1ec7n (kalyana, kusala) khi c\u00f3 \u00fd \u0111\u1ecbnh l\u00e0m cho h\u1ea1nh ph\u00fac v\u00e0 an l\u00e0nh. Ph\u00e2n t\u00edch c\u1ee7a \u0110\u1ee9c Ph\u1eadt v\u1ec1 c\u1ed9i ngu\u1ed3n thi\u1ec7n v\u00e0 \u00e1c c\u0169ng tr\u1ea3i qua m\u1ed9t c\u00e1ch to\u00e0n b\u1ed9 trong v\u00f2ng c\u00e1c \u0111\u1ea1o \u0111\u1ee9c t\u00e2m l\u00fd m\u00e0 kh\u00f4ng gi\u1eabm l\u00ean c\u00e1c r\u00e0ng bu\u1ed9c c\u1ee7a gi\u1edbi v\u1ef1c \u0111\u00f3. Theo \u0110\u1ee9c Ph\u1eadt, c\u1ed9i ngu\u1ed3n s\u1ef1 \u00e1c l\u00e0 s\u1ef1 b\u1ea5t thi\u1ec7n d\u1eabn t\u1edbi h\u00e0nh vi: tham, s\u00e2n, v\u00e0 si; c\u1ed9i ngu\u1ed3n thi\u1ec7n ph\u00e1p l\u00e0 kh\u00f4ng-tham, kh\u00f4ng-s\u00e2n, v\u00e0 kh\u00f4ng-si, t\u1ee9c l\u00e0, x\u1ea3 ly [r\u1eddi tham], t\u1eeb bi [r\u1eddi s\u00e2n] v\u00e0 hi\u1ec3u bi\u1ebft [r\u1eddi si]. Ti\u1ebfn tr\u00ecnh ph\u00e1t tri\u1ec3n t\u00e2m linh trong Ph\u1eadt Gi\u00e1o c\u00f3 th\u1ec3 \u0111\u01b0\u1ee3c m\u00f4 t\u1ea3, t\u1eeb m\u1ed9t g\u00f3c c\u1ea1nh, nh\u01b0 l\u00e0 l\u00e0m gi\u1ea3m \u0111i v\u00e0 r\u1ed3i b\u1ee9ng g\u1ed1c r\u1ec5 c\u1ed9i ngu\u1ed3n b\u1ea5t thi\u1ec7n, b\u1eb1ng c\u00e1ch vun tr\u1ed3ng c\u00e1c thi\u1ec7n ph\u00e1p \u0111\u1ed1i tr\u1ecb. To\u00e0n b\u1ed9 ti\u1ebfn tr\u00ecnh n\u00e0y t\u1eadp trung v\u00e0o t\u00e2m nh\u01b0 l\u00e0 ngu\u1ed3n duy nh\u1ea5t c\u1ee7a c\u1ea3 thi\u1ec7n v\u00e0 \u00e1c, v\u1edbi th\u1ebf gi\u1edbi n\u1eb1m trong b\u1ed1i c\u1ea3nh c\u1ee7a n\u1ed7 l\u1ef1c thanh t\u1ecbnh h\u00f3a n\u1ed9i t\u00e2m.<\/span><\/p>\n

    Trong T\u1ee9 Th\u00e1nh \u0110\u1ebf, \u0110\u1ee9c Ph\u1eadt tuy\u00ean thuy\u1ebft r\u1eb1ng hi\u1ec7n h\u1eefu th\u1ebf gian l\u00e0 kh\u1ed5, nh\u01b0ng kh\u1ed5 kh\u00f4ng c\u00f3 ngh\u0129a l\u00e0 s\u1ef1 \u00e1c. N\u00f3 c\u00f3 ngh\u0129a l\u00e0, s\u1ef1 b\u1ea5t nh\u01b0 \u00fd, s\u1ef1 kh\u00f4ng th\u00edch nghi, th\u1ebf l\u00e0 r\u1ed3i s\u1ebd kh\u1ed5. \u0110\u1ec3 hi\u1ec3u t\u1ea1i sao \u0110\u1ee9c Ph\u1eadt tuy\u00ean b\u1ed1 r\u1eb1ng t\u1ea5t c\u1ea3 hi\u1ec7n h\u1eefu th\u1ebf gian l\u00e0 kh\u1ed5, ng\u01b0\u1eddi ta ph\u1ea3i nh\u00ecn tuy\u00ean b\u1ed1 n\u00e0y trong m\u1ed9t v\u0103n c\u1ea3nh r\u1ed9ng h\u01a1n. Theo l\u1eddi \u0110\u1ee9c Ph\u1eadt d\u1ea1y, \u0111\u1eddi s\u1ed1ng c\u00e1 nh\u00e2n c\u1ee7a ch\u00fang ta tr\u00f4i ch\u1ea3y trong v\u00f2ng v\u00f4 t\u1eadn c\u1ee7a t\u00e1i sinh, v\u00f2ng lu\u00e2n h\u1ed3i, n\u01a1i \u0111\u00f3, ch\u1ec9 tr\u1eeb nh\u1eefng b\u1eadc gi\u00e1c ng\u1ed9, t\u1ea5t c\u1ea3 m\u1ecdi sinh v\u1eadt lang thang tr\u00ean \u0111\u00f3 b\u1ecb th\u00fac \u0111\u1ea9y b\u1edfi kh\u00e1t v\u1ecdng tham h\u1eefu. M\u1ed7i \u0111\u1eddi s\u1ed1ng c\u00e1 nh\u00e2n kh\u1edfi \u0111\u1ea7u v\u1edbi sinh, v\u00e0 k\u1ebft th\u00fac v\u1edbi t\u1eed, nh\u01b0 th\u1ebf l\u00e0 m\u1ed9t \u201ckhoen n\u1ed1i\u201d trong chu\u1ed7i v\u00f4 t\u1eadn c\u00e1c ki\u1ebfp s\u1ed1ng, m\u1ed9t xoay chuy\u1ec3n \u0111\u01a1n \u0111\u1ed9c trong v\u00f2ng b\u00e1nh xe sinh h\u1eefu. Trong khi ch\u00fang ta tr\u00f4i ch\u1ea3y v\u1edbi lu\u00e2n h\u1ed3i, c\u1ee9 th\u1ebf m\u00e3i, ch\u00fang ta tr\u1ea3i qua sinh, gi\u00e0, b\u1ec7nh v\u00e0 ch\u1ebft, c\u1ee9 l\u1eadp l\u1ea1i th\u1ebf n\u1eefa, ch\u00fang ta tr\u1ea3i qua \u0111au \u0111\u1edbn v\u00e0 s\u1ea7u kh\u1ed5, lo l\u1eafng v\u00e0 c\u0103ng th\u1eb3ng, xung kh\u1eafc v\u00e0 b\u1ea5t m\u00e3n. Do l\u00fd do n\u00e0y, \u0110\u1ee9c Ph\u1eadt tuy\u00ean b\u1ed1 r\u1eb1ng \u0111\u1eddi s\u1ed1ng trong v\u00f2ng lu\u00e2n h\u1ed3i l\u00e0 kh\u1ed5.<\/span><\/p>\n

    Ph\u1eadt Gi\u00e1o ch\u1ec9 ra nguy\u00ean nh\u00e2n c\u1ee7a kh\u1ed5, kh\u00f4ng ph\u1ea3i trong th\u1ebf gi\u1edbi \u0111\u01b0\u1ee3c xem nh\u01b0 m\u1ed9t th\u1ef1c t\u1ea1i kh\u00e1ch quan, nh\u01b0ng trong ch\u00ednh t\u00e2m c\u1ee7a ch\u00fang ta. C\u1ed9i ngu\u1ed3n c\u1ee7a kh\u1ed5 l\u00e0 v\u00f4 minh c\u1ed9ng v\u1edbi tham; b\u1edfi v\u00ec ch\u00fang ta kh\u00f4ng hi\u1ec3u \u0111\u01b0\u1ee3c b\u1ea3n ch\u1ea5t th\u1eadt c\u1ee7a c\u00e1c ph\u00e1p, n\u00ean \u0111\u1eddi s\u1ed1ng ch\u00fang ta b\u1ecb th\u00fac \u0111\u1ea9y b\u1eddi l\u00f2ng tham m\u00f9 qu\u00e1ng mu\u1ed1n t\u00ecm kho\u00e1i l\u1ea1c, quy\u1ec1n l\u1ef1c, v\u00e0 s\u1ef1 t\u00e1i sinh, [ch\u00ednh nh\u1eefng] l\u00f2ng tham \u0111\u00f3 \u0111\u00e3 kh\u1edfi l\u00ean \u0111au \u0111\u1edbn v\u00e0 s\u1ea7u kh\u1ed5. Ph\u00e1p tu \u0110\u1ee9c Ph\u1eadt d\u1ea1y ch\u00fa t\u00e2m v\u00e0o, kh\u00f4ng ph\u1ea3i chuy\u1ec7n x\u00f3a b\u1ecf th\u1ebf gi\u1edbi, nh\u01b0ng l\u00e0 x\u00f3a b\u1ecf v\u00f4 minh v\u00e0 tham \u00e1i. Khi tham, s\u00e2n v\u00e0 si \u0111\u01b0\u1ee3c t\u1ecbch l\u1eb7ng [trong t\u00e2m], ng\u01b0\u1eddi n\u00e0y s\u1ebd kinh nghi\u1ec7m an b\u00ecnh tuy\u1ec7t h\u1ea3o c\u1ee7a Ni\u1ebft B\u00e0n trong su\u1ed1t ph\u1ea7n \u0111\u1eddi c\u00f2n l\u1ea1i c\u1ee7a ng\u01b0\u1eddi n\u00e0y tr\u00ean th\u1ebf gi\u1edbi, v\u00e0 khi gi\u00e2y ph\u00fat l\u00eca \u0111\u1eddi t\u1edbi, ng\u01b0\u1eddi n\u00e0y s\u1ebd v\u0129nh vi\u1ec5n r\u1eddi b\u1ecf v\u00f2ng t\u00e1i sinh \u0111\u1ec3 v\u00e0o V\u00f4 Vi.<\/span><\/p>\n

    Gi\u00e1o Ho\u00e0ng m\u00f4 t\u1ea3 Ni\u1ebft B\u00e0n nh\u01b0 l\u00e0 \u201cm\u1ed9t tr\u1ea1ng th\u00e1i l\u1ea1nh nh\u1ea1t ho\u00e0n to\u00e0n \u0111\u1ed1i v\u1edbi th\u1ebf gi\u1edbi<\/em>,\u201d th\u00eam r\u1eb1ng trong Ph\u1eadt Gi\u00e1o, gi\u1ea3i tho\u00e1t c\u00f3 ngh\u0129a l\u00e0 \u201ctr\u00ean t\u1ea5t c\u1ea3 m\u1ecdi th\u1ee9, \u0111\u1ec3 t\u1ef1 gi\u1ea3i tho\u00e1t ra kh\u1ecfi s\u1ef1 d\u1eef b\u1eb1ng c\u00e1ch l\u1ea1nh nh\u1ea1t \u0111\u1ed1i v\u1edbi th\u1ebf gi\u1edbi, n\u01a1i l\u00e0 c\u1ed9i ngu\u1ed3n s\u1ef1 d\u1eef<\/em>\u201d (trang 86). Vi\u1ebft nh\u01b0 th\u1ebf, Gi\u00e1o Ho\u00e0ng m\u00f4 t\u1ea3 cho \u0111\u1ed9c gi\u1ea3 c\u1ee7a \u00f4ng xem Ph\u1eadt Gi\u00e1o nh\u01b0 m\u1ed9t gi\u00e1o thuy\u1ebft t\u1ecbch l\u1eb7ng v\u1ec1 r\u00fat lui kh\u1ecfi th\u1ebf gi\u1edbi, m\u00e0 s\u1ef1 r\u00fat lui n\u00e0y c\u00f3 th\u1ec3 gi\u1ea3i quy\u1ebft c\u00e1c v\u1ea5n \u0111\u1ec1 quan tr\u1ecdng nh\u00e2n lo\u1ea1i \u0111ang \u0111\u1ed1i ph\u00f3 hi\u1ec7n nay ch\u1ec9 b\u1eb1ng c\u00e1ch l\u1ecbch s\u1ef1 quay l\u01b0ng v\u1edbi th\u1ebf gi\u1edbi. \u0110i\u1ec1u n\u00e0y kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t m\u00f4 t\u1ea3 \u0111\u00fang \u0111\u1ed1i v\u1edbi Ph\u1eadt Gi\u00e1o S\u01a1 Th\u1eddi (Early Buddhism), trong \u0111\u00f3 s\u1ef1 th\u0103ng hoa th\u1ebf gi\u1edbi n\u00e0y \u0111\u01b0\u1ee3c nh\u1ea5n m\u1ea1nh, l\u1ea1i c\u00e0ng sai \u0111\u1ed1i v\u1edbi Ph\u1eadt Gi\u00e1o \u0110\u1ea1i Th\u1eeba (Mahayana Buddhism), trong \u0111\u00f3 c\u00e1c ho\u1ea1t \u0111\u1ed9ng v\u00ec t\u00e2m t\u1eeb c\u1ee7a b\u1ed3 t\u00e1t \u0111\u1ec3 c\u1ee9u \u0111\u1ed9 th\u1ebf gi\u1edbi tr\u1edf th\u00e0nh l\u00fd t\u01b0\u1edfng h\u01b0\u1edbng d\u1eabn.<\/span><\/p>\n

    Ch\u1eef trong ti\u1ebfng Pali m\u00e0 Gi\u00e1o Ho\u00e0ng m\u00f4 t\u1ea3 nh\u01b0 l\u00e0 \u201cs\u1ef1 l\u1ea1nh nh\u1ea1t<\/strong>\u201d h\u1eb3n l\u00e0 ch\u1eef upekkha<\/strong>. Ngh\u0129a th\u1ef1c s\u1ef1 c\u1ee7a ch\u1eef n\u00e0y l\u00e0 equanimity<\/strong> (t\u0129nh l\u1eb7ng<\/strong> c\u1ee7a t\u00e2m, c\u00f3 khi d\u1ecbch l\u00e0 x\u1ea3<\/strong>), kh\u00f4ng ph\u1ea3i l\u00e0 l\u1ea1nh nh\u1ea1t trong ngh\u0129a kh\u00f4ng quan t\u00e2m \u0111\u1ed1i v\u1edbi ng\u01b0\u1eddi kh\u00e1c. Nh\u01b0 l\u00e0 m\u1ed9t \u0111\u1ee9c h\u1ea1nh, upekkha c\u00f3 ngh\u0129a l\u00e0 t\u0129nh l\u1eb7ng khi \u0111\u1ed1i di\u1ec7n v\u1edbi nh\u1eefng dao \u0111\u1ed9ng c\u1ee7a t\u00e0i s\u1ea3n th\u1ebf gian. N\u00f3 l\u00e0 s\u1ef1 b\u00ecnh t\u00e2m, s\u1ef1 t\u1ef1 do b\u1ea5t \u0111\u1ed9ng c\u1ee7a t\u00e2m, m\u1ed9t tr\u1ea1ng th\u00e1i qu\u00e2n b\u00ecnh n\u1ed9i t\u00e2m kh\u00f4ng th\u1ec3 lay \u0111\u1ed9ng b\u1edfi \u0111\u01b0\u1ee3c v\u00e0 m\u1ea5t, b\u1edfi vinh v\u00e0 nh\u1ee5c, b\u1edfi khen v\u00e0 ch\u00ea, b\u1edfi l\u1ea1c v\u00e0 kh\u1ed5. Upekka l\u00e0 s\u1ef1 t\u1ef1 do xa m\u1ecdi \u0111i\u1ec3m c\u1ee7a t\u1ef1 h\u01b0\u1edbng v\u1ec1 m\u00ecnh; n\u00f3 l\u00e0 s\u1ef1 l\u1ea1nh nh\u1ea1t ch\u1ec9 \u0111\u1ed1i v\u1edbi \u0111\u00f2i h\u1ecfi c\u1ee7a m\u1ed9t t\u1ef1 ng\u00e3 v\u1edbi l\u00f2ng tham c\u1ee7a n\u00f3 mu\u1ed1n t\u00ecm kho\u00e1i l\u1ea1c v\u00e0 quy\u1ec1n ch\u1ee9c, kh\u00f4ng ph\u1ea3i \u0111\u1ed1i v\u1edbi s\u1ef1 an l\u1ea1c c\u1ee7a nh\u1eefng con ng\u01b0\u1eddi chung quanh m\u00ecnh. S\u1ef1 t\u0129nh l\u1eb7ng ch\u00e2n th\u1ef1c l\u00e0 \u0111\u1ec9nh cao c\u1ee7a b\u1ed1n th\u00e1i \u0111\u1ed9 x\u00e3 h\u1ed9i m\u00e0 kinh \u0111i\u1ec3n Ph\u1eadt Gi\u00e1o g\u1ecdi l\u00e0 \u201cn\u01a1i c\u01b0 tr\u00fa c\u1ee7a b\u1eadc th\u00e1nh\u201d: t\u1eeb \u00e1i v\u00f4 l\u01b0\u1ee3ng [v\u1edbi ch\u00fang sanh]; th\u01b0\u01a1ng x\u00f3t v\u00f4 l\u01b0\u1ee3ng [v\u1edbi ch\u00fang sanh]; hoan h\u1ef7 v\u00f4 l\u01b0\u1ee3ng [v\u1edbi ch\u00fang sanh]; v\u00e0 t\u0129nh l\u1eb7ng v\u00f4 l\u01b0\u1ee3ng (ghi ch\u00fa: nguy\u00ean v\u0103n Bodhi vi\u1ebft \u201cboundless loving-kindness, compassion, altruistic joy, and equanimity<\/em>\u201d \u2013 ti\u1ebfng Vi\u1ec7t th\u01b0\u1eddng g\u1ecdi t\u1eaft l\u00e0 \u201ct\u1ee9 v\u00f4 l\u01b0\u1ee3ng t\u00e2m: t\u1eeb bi h\u1ef7 x\u1ea3.\u201d). Ph\u1ea9m ch\u1ea5t cu\u1ed1i c\u00f9ng kh\u00f4ng v\u01b0\u1ee3t qua v\u00e0 kh\u00f4ng x\u00f3a b\u1ecf 3 t\u00e2m tr\u01b0\u1edbc, nh\u01b0ng l\u00e0 l\u00e0m cho to\u00e0n h\u1ea3o v\u00e0 ho\u00e0n m\u00e3n ch\u00fang [3 t\u00e2m tr\u01b0\u1edbc].<\/span><\/p>\n

    N\u1ebfu Ph\u1eadt Gi\u00e1o trong ph\u00e1p h\u00e0nh kh\u00f4ng lu\u00f4n lu\u00f4n s\u1ed1ng theo \u0111\u00fang c\u00e1c l\u00fd t\u01b0\u1edfng cao t\u1ed9t \u0111\u01b0a ra t\u1eeb l\u1eddi d\u1ea1y nguy\u00ean th\u1ee7y, \u0111i\u1ec1u n\u00e0y hi\u1ec3u \u0111\u01b0\u1ee3c l\u00e0 do th\u00f3i quen tr\u00ec tr\u1ec7 c\u1ee7a b\u1ea3n ch\u1ea5t con ng\u01b0\u1eddi, kh\u00f4ng ph\u1ea3i nh\u01b0 l\u00e0 h\u1eadu qu\u1ea3 c\u1ee7a b\u1ea5t k\u1ef3 s\u1ef1 nh\u1ea5n m\u1ea1nh n\u00e0o v\u1ec1 s\u1ef1 thi\u1ebfu quan t\u00e2m v\u00e0 s\u1ef1 l\u1ea1nh nh\u1ea1t trong Ph\u1eadt Ph\u00e1p s\u01a1 th\u1eddi. Kinh \u0111i\u1ec3n Ph\u1eadt Gi\u00e1o cung c\u1ea5p nhi\u1ec1u ch\u1ee9ng c\u1edb r\u1eb1ng s\u1ef1 th\u00e0nh t\u1ef1u Ni\u1ebft B\u00e0n kh\u00f4ng \u0111\u01b0a ra s\u1ef1 l\u1ea1nh nh\u1ea1t thi\u1ebfu c\u1ea3m x\u00fac v\u1edbi th\u1ebf gi\u1edbi. Ch\u00ednh \u0110\u1ee9c Ph\u1eadt, m\u00f4 h\u00ecnh l\u00fd t\u01b0\u1edfng \u0111\u1ed1i v\u1edbi c\u00e1c Ph\u1eadt T\u1eed, \u0111\u00e3 s\u1ed1ng cu\u1ed9c \u0111\u1eddi n\u0103ng \u0111\u1ed9ng trong 45 n\u0103m sau khi ng\u00e0i gi\u00e1c ng\u1ed9, nh\u1eb1m \u0111\u1ec3 th\u0103ng hoa nh\u00e2n lo\u1ea1i. Trong su\u1ed1t l\u1ecbch s\u1eed Ph\u1eadt Gi\u00e1o, c\u00e1c v\u1ecb th\u1ea7y t\u00e2m linh v\u0129 \u0111\u1ea1i c\u1ee7a Ph\u00e1p \u0111\u00e3 s\u1ed1ng theo g\u01b0\u01a1ng \u0110\u1ee9c Ph\u1eadt, theo l\u1eddi d\u1ea1y \u0111\u1ec3 ti\u1ebfn b\u01b0\u1edbc \u201cv\u00ec h\u1ea1nh ph\u00fac v\u00e0 an l\u1ea1c c\u1ee7a nhi\u1ec1u ng\u01b0\u1eddi, t\u1eeb l\u00f2ng y\u00eau th\u01b0\u01a1ng \u0111\u1ed1i v\u1edbi th\u1ebf gi\u1edbi n\u00e0y, v\u00ec thi\u1ec7n ph\u00e1p, v\u00ec an l\u1ea1c v\u00e0 v\u00ec h\u1ea1nh ph\u00fac c\u1ee7a ch\u01b0 thi\u00ean v\u00e0 nh\u00e2n lo\u1ea1i<\/em>.\u201d<\/span><\/p>\n

    Kh\u00f4ng ch\u1ec9 l\u00e0 c\u00e1c v\u1ecb s\u01b0 v\u00e0 c\u00e1c v\u1ecb ni \u0111\u00e3 gi\u00e1c ng\u1ed9, nh\u1eefng ng\u01b0\u1eddi \u0111\u00e3 cho th\u1ea5y \u00fd ngh\u0129a n\u00e0y c\u1ee7a n\u1ed7 l\u1ef1c t\u00e2m linh. Nh\u01b0 m\u1ed9t to\u00e0n th\u1ec3 c\u1ed9ng \u0111\u1ed3ng, Ph\u1eadt Gi\u00e1o \u0111\u00e3 th\u00fac gi\u1ee5c v\u00e0 l\u00e0m cho sinh \u0111\u1ed9ng t\u1ea5t c\u1ea3 c\u00e1c n\u1ec1n v\u0103n h\u00f3a Ch\u00e2u \u00c1, trong \u0111\u00f3 Ph\u1eadt Gi\u00e1o \u0111\u00e3 b\u1eaft r\u1ec5. Ph\u1eadt Gi\u00e1o \u0111\u00e3 lan truy\u1ec1n m\u00e0 kh\u00f4ng b\u1ea1o l\u1ef1c, kh\u00f4ng t\u1eafm m\u00e1u, kh\u00f4ng c\u01b0\u1ee1ng b\u00e1ch c\u1ea3i \u0111\u1ea1o, \u0111\u00e3 t\u00ecm \u0111\u01b0\u1ee3c c\u00e1c t\u00edn \u0111\u1ed3 ho\u00e0n to\u00e0n b\u1eb1ng nh\u1eefng l\u1eddi d\u1ea1y ph\u00e1p cao t\u1ed9t v\u00e0 b\u1eb1ng \u0111\u1eddi s\u1ed1ng g\u01b0\u01a1ng m\u1eabu c\u1ee7a c\u00e1c t\u00edn \u0111\u1ed3. B\u1ea5t c\u1ee9 n\u01a1i n\u00e0o Ph\u00e1p b\u1eaft r\u1ec5, n\u00f3 \u0111\u00e3 \u0111\u01b0a t\u1edbi hy v\u1ecdng v\u00e0 kh\u00edch l\u1ec7, ch\u1ec9 ra c\u00e1c l\u00fd t\u01b0\u1edfng t\u00e2m linh v\u00e0 \u0111\u1ea1o \u0111\u1ee9c cao th\u01b0\u1ee3ng, ch\u1ec9 ra c\u1ee5 th\u1ec3 c\u00e1c h\u01b0\u1edbng d\u1eabn \u0111\u1ea1o \u0111\u1ee9c cho to\u00e0n th\u1ec3 x\u00e3 h\u1ed9i. Ch\u1ec9 c\u1ea7n m\u1ed9t ch\u00fat qu\u00e1n s\u00e1t \u0111\u1ec3 quy\u1ebft \u0111\u1ecbnh nh\u1eadn ra xem c\u00f3 ph\u1ea3i hay kh\u00f4ng, m\u1ed9t k\u1ebft qu\u1ea3 nh\u01b0 th\u1ebf l\u00e0 c\u00f3 th\u1ec3 c\u00f3 trong m\u1ed9t gi\u00e1o thuy\u1ebft m\u00e0 gi\u00e1o thuy\u1ebft n\u00e0y \u0111\u1ec1 cao s\u1ef1 l\u1ea1nh nh\u1ea1t ho\u00e0n to\u00e0n hay s\u1ef1 t\u1ef1-ch\u1ea5p-ng\u00e3 th\u00f4 b\u1ea1o nh\u01b0 l\u00e0 thi\u1ec7n ph\u00e1p cao nh\u1ea5t.<\/span><\/p>\n

    GHI CH\u00da<\/span>:<\/strong><\/span><\/p>\n

    (1) Kinh MN 16: https:\/\/suttacentral.net\/mn16\/vi\/minh_chau<\/a><\/span><\/p>\n

    (2) Kinh SN 35.120: https:\/\/suttacentral.net\/sn35.120\/vi\/minh_chau<\/a><\/span><\/p>\n

    (3) Kinh MN 151: https:\/\/suttacentral.net\/mn151\/vi\/minh_chau<\/a><\/span><\/p>\n

    (4) Toward a Threshold of Understanding: https:\/\/www.accesstoinsight.org\/lib\/authors\/bodhi\/bps-essay_30.html<\/a><\/span><\/p>\n

     <\/p>\n

    Nguy\u00ean t\u00e1c Anh v\u0103n<\/strong>:\u00a0Toward a Threshold of Understanding<\/strong><\/span><\/p>\n

    by\u00a0Bhikkhu Bodhi<\/span><\/p>\n

    \u00a9 1998<\/span><\/p>\n

    Pope John Paul II’s recent book, Crossing the Threshold of Hope, is a collection of reflections primarily on issues of Christian faith, but the book also features the Pope’s assessment of other religions, including a short chapter on Buddhism. The Pontiff’s words in this chapter are far from appreciative. The release of the book in Sri Lanka on the eve of the Pope’s visit to this country this past January stirred up waves of indignation in the Buddhist community that spread as far as the Vatican. The Buddhist prelates announced that they would not attend an inter-religious meeting requested by the Pope unless he formally retracted his unfavorable remarks about Buddhism. Although on arrival the Pope tried to appease the feelings of Buddhist leaders by declaring his esteem for their religion, even quoting the Dhammapada, he fell short of proffering a full apology, and this did not satisfy the Sangha elders.<\/span><\/p>\n

    The following essay is intended as a short corrective to the Pope’s demeaning characterization of Buddhism. It addresses the issues solely at the level of ideas, without delving into the question whether ulterior motives lay behind the Pope’s pronouncements. The essay is based on an article written for a Polish publisher, Source (Katowice), which is presently compiling a book on the Buddhist response to the Pope’s book.<\/span><\/p>\n

    The Pope states that “the Buddhist tradition and the methods deriving from it have an almost exclusively negative soteriology (doctrine of salvation).” Such a view of the Buddhist teachings was widespread among Christian missionaries in Asia during the 19th century, serving to justify their evangelical incursions into the heartlands of Buddhism. Serious scholars of comparative religion have long recognized this view to be a misrepresentation, rooted, in the case of the early missionaries, partly in misunderstanding, partly in deliberate distortion. It is therefore puzzling that the present head of the Catholic Church, otherwise so well informed, should repeat these worn-out lines, particularly at a time when greater mutual understanding is expected from the leaders of different religions.<\/span><\/p>\n

    The Pope does not explain exactly why he regards Buddhist soteriology as negative. Most likely, he takes this view because the Buddhist path of deliverance does not recognize a personal God as the agent and end of salvation. Like beauty, however, what is negative and what is positive lies in the eye of the beholder, and what is negative for one may turn out to be another’s supreme ideal. If one seeks an everlasting union between one’s eternal soul and a creator God, then a doctrine that denies the existence of an eternal soul and a Divine Creator will inevitably appear negative. If one regards everything conditioned as impermanent and devoid of self, and seeks deliverance in Nibbana, the Deathless Element, then a doctrine of everlasting union between God and the soul will seem \u2014 not negative perhaps \u2014 but founded upon wishful thinking and unacceptable articles of faith. For the ordinary reader, however, the word “negative,” when applied to Buddhism, will suggest something far different from a philosophically acute way of approaching the Ultimate, conjuring up pictures of a bleak doctrine of escapism aimed at personal annihilation. Behind the Pope’s words we can detect echoes of the ancient texts: “There are, monks, some recluses and brahmans who charge me with being an annihilationist, saying that the recluse Gotama teaches the annihilation of an existent being. That is false misrepresentation. What I teach, in the past as also now, is suffering and the cessation of suffering” (MN 22).<\/span><\/p>\n

    Even more worrisome than the Pope’s characterization of the Buddhist doctrine of salvation as negative is his contention that “the Buddhist doctrine of salvation constitutes the central point, or rather the only point, of this system.” The conclusion implied by this pronouncement, left hanging silently behind the lines, is that Buddhism is incapable of offering meaningful guidance to people immersed in the problems of everyday life; it is an otherworldly religion of escape suited only for those of an ascetic bent.<\/span><\/p>\n

    While Western scholars in the past have focused upon the Buddhist doctrine of salvation as their main point of interest, the living traditions of Buddhism as practiced by its adherents reveal that this attitude, being one-sided to begin with, must yield one-sided results. The Buddhist texts themselves show that Buddhism addresses as wide a range of concerns as any other of humanity’s great religions. Nibbana remains the ultimate goal of Buddhism, and is certainly “the central point” of the Dhamma, but it is by no means “the only point” for which the Buddha proclaimed his Teaching.<\/span><\/p>\n

    According to the Buddhist texts, the Dhamma is intended to promote three types of good, each by way of different but overlapping sets of principles. These three goals, though integrated into the framework of a single internally consistent teaching, enable the Dhamma to address individuals at different stages of spiritual development, with varying capacities for comprehension. The three goods are:<\/span><\/p>\n

      \n
    1. the good pertaining to the present life (ditthadhammattha), i.e., the achievement of happiness and well-being here and now, through ethical living and harmonious relationships based on kindness and compassion;<\/span><\/li>\n
    2. the good pertaining to the future life (samparayikattha), i.e., a favorable rebirth within the round of existence, by practicing generosity, observing the precepts, and cultivating the mind in meditation; and<\/span><\/li>\n
    3. the ultimate good (paramattha), i.e., the attainment of Nibbana, by following the complete training defined by the Noble Eightfold Path.<\/span><\/li>\n<\/ol>\n

      For most Buddhists in their day-to-day lives, the pursuit of Nibbana is a distant rather than an immediate goal, to be approached gradually during the long course of rebirths. Until they are ready for a direct assault on the final good, they expect to walk the path for many lives within samsara, pursuing their mundane welfare while aspiring for the Ultimate. To assist them in this endeavor, the Buddha has taught numerous guidelines that pertain to ethically upright living within the confines of the world. In the Sigalovada Sutta, for example, he enumerates the reciprocal duties of parents and children, husband and wife, friends and friends, employers and employees, teachers and students, religious and laity. He made right livelihood an integral part of the Noble Eightfold Path, and explained what it implies in the life of a busy lay person. During his long ministry he gave advice to merchants on the prudent conduct of business, to young wives on how to behave toward their husbands, to rulers on how to administer their state. All such guidance, issuing from the Buddha’s great compassion, is designed to promote the welfare and happiness of the world while at the same time steering his followers toward a pleasant rebirth and gradual progress toward final liberation.<\/span><\/p>\n

      Yet, while the Buddha offers a graduated teaching adjusted to the varying life situations of his disciples, he does not allow any illusion to linger about the ultimate aim of his Doctrine. That aim is Nibbana, which is not a consoling reconciliation with the world but irreversible deliverance from the world. Such deliverance cannot be gained merely by piety and good works performed in a spirit of social sympathy. It can be won only by renunciation, by “the relinquishment of all acquisitions” (sabb’upadhipatinissagga), including among such “acquisitions” the bodily and mental processes that we identify as our self. The achievement of this end is necessarily individual. It must be arrived at through personal purification and personal insight, as the fruit of sustained effort in fulfilling the entire course of training. Hence the Buddha did not set out to found a church capable of embracing all humanity within the fold of a single creed. He lays down a path \u2014 a path perfect in its ideal formulation \u2014 to be trodden by imperfect human beings under the imperfect conditions that life within the world affords. While the quest for the highest goal culminates in deliverance from the world, this same ideal “bends back” toward the world and spells out standards of conduct and a scale of values to guide the unenlightened manyfolk in their daily struggles against the streams of greed, hatred, and delusion. Nibbana remains the “chief point” and the omega point of the Dhamma. But as this goal is to be experienced as the extinction of greed, hatred, and delusion, it defines the condition for its realization as a life devoted to overcoming greed through generosity, to overcoming hatred through patience and loving kindness, and to overcoming delusion through wisdom and understanding.<\/span><\/p>\n

      In Crossing the Threshold of Hope, Pope John Paul asserts that “the ‘enlightenment’ experienced by the Buddha comes down to the conviction that the world is bad, that it is the source of evil and suffering for man” (p.85). No doubt the fact that the book consistently encloses the word “enlightenment” in quotation marks already suggests that the Pope’s attitude to Buddhism is not an appreciative one. This suggestion is confirmed by his manner of characterizing the content of the enlightenment, which reduces the Buddha’s great awakening beneath the Bodhi tree to a caricature.<\/span><\/p>\n

      By way of rejoinder it should first be said that Buddhism does not regard the world in itself as either good or bad, and the Buddha never described the world as “the source of evil” for man. The Buddhist texts scrupulously use terms with moral connotations, such as “good” and “evil,” solely to evaluate intentional actions and the persons and states of mind from which such actions spring. They do not ascribe moral qualities to entities that are incapable of moral initiative. Thus actions are bad (papa, akusala) when they intend harm and suffering for oneself and others, good (kalyana, kusala) when they aim at promoting happiness and well-being. The Buddha’s analysis of the roots of good and evil also proceeds entirely within the sphere of psychological ethics without overstepping the bounds of that domain. According to the Buddha the roots of evil are the unwholesome springs of action: greed, hatred, and delusion; the roots of good are non-greed, non-hatred, and non-delusion, i.e., detachment, loving-kindness, and understanding. The process of spiritual development in Buddhism can be described, from one angle, as the attenuation and eradication of the unwholesome roots by the cultivation of their wholesome opposites. The entire process centers upon the mind as the sole source of both good and evil, with the world set well in the background of this striving for internal purification.<\/span><\/p>\n

      In his formula of the Four Noble Truths, the Buddha does declare that worldly existence is dukkha, but dukkha does not mean evil. It means, rather, unsatisfactory, inadequate, subject to suffering. To understand why the Buddha states that all worldly existence is dukkha one must view this statement in its wider context. According to the Buddha’s teaching, our individual lives unfold within a beginningless cycle of rebirths, samsara, wherein all living beings except the enlightened ones wander on driven by the thirst for continued becoming. Each individual life beginning with birth and ending with death is thus but a “link” in an infinite chain of lives, a single turn of the wheel of existence. As we move within samsara, again and again we undergo birth, aging, illness, and death, again and again we experience pain and sorrow, anxiety and stress, conflict and disappointment. It is for this reason that the Buddha declares that life within the confines of samsara is dukkha.<\/span><\/p>\n

      Buddhism locates the cause of our suffering, not in the world considered as an objective reality, but in our own minds. The root of suffering is ignorance coupled with craving; because we fail to understand the true nature of things, our lives are propelled by blind desires for pleasure, power, and renewed becoming, desires which eventuate in pain and grief. The Buddha’s teaching is concerned, not with the obliteration of the world, but with the obliteration of ignorance and craving. When greed, hatred, and delusion are quenched, one then experiences the perfect peace of Nibbana throughout the duration of one’s life in the world, and with the end of life one is permanently released from the round of rebirths into the Unconditioned.<\/span><\/p>\n

      The Pontiff describes Nibbana as “a state of perfect indifference with regard to the world,” adding that in Buddhism salvation means “above all, to free oneself from evil by becoming indifferent to the world, which is the source of evil” (p.86). By such statements he represents Buddhism to his readers as a quietistic doctrine of withdrawal which can address the momentous problems that face humanity today only by politely turning its back on them. This is hardly a satisfactory depiction of Early Buddhism, in which transcendence of the world is stressed, let alone of Mahayana Buddhism, in which the bodhisattva’s compassionate activity on behalf of the world becomes the guiding ideal.<\/span><\/p>\n

      The Pali word that the Pope interprets as “indifference” is presumably upekkha. The real meaning of this word is equanimity, not indifference in the sense of unconcern for others. As a spiritual virtue, upekkha means equanimity in the face of the fluctuations of worldly fortune. It is evenness of mind, unshakeable freedom of mind, a state of inner equipoise that cannot be upset by gain and loss, honor and dishonor, praise and blame, pleasure and pain. Upekkha is freedom from all points of self-reference; it is indifference only to the demands of the ego-self with its craving for pleasure and position, not to the well-being of one’s fellow human beings. True equanimity is the pinnacle of the four social attitudes that the Buddhist texts call the “divine abodes”: boundless loving-kindness, compassion, altruistic joy, and equanimity. The last does not override and negate the preceding three, but perfects and consummates them.<\/span><\/p>\n

      If Buddhism in practice has not always lived up to the high ideals posited by the original Teaching, this is to be understood as a result of the downward gravitational pull of human nature, not as a consequence of any emphasis on apathy and indifference in the pristine Dhamma. The Buddhist texts provide ample evidence that the attainment of Nibbana does not issue in a stolid indifference to the world. The Buddha himself, the ideal model for his followers, led an active life of 45 years after his enlightenment dedicated to the uplift of humanity. Throughout Buddhist history, the great spiritual masters of the Dhamma have emulated the Awakened One’s example, heeding his injunction to wander forth “for the welfare and happiness of many, out of compassion for the world, for the good, welfare, and happiness of devas and humans.”<\/span><\/p>\n

      It is not only enlightened monks and nuns who have displayed this sense of spiritual mission. As a corporate whole, Buddhism has inspired and animated all the Asian cultures in which it has taken root. It spread without violence and bloodshed, without forcible conversions, winning adherents entirely by its lofty teachings and the exemplary lives of its followers. Wherever the Dhamma took root, it has provided hope and encouragement, pointing to lofty ethical and spiritual ideals, spelling out concrete codes of moral guidance for the whole society. It needs only a little reflection to decide whether such a result is possible in a doctrine that advocates total apathy or callous self-absorption as the highest good.<\/span><\/p>\n

      (Toward a Threshold of Understanding:<\/strong><\/span><\/p>\n

      https:\/\/www.accesstoinsight.org\/lib\/authors\/bodhi\/bps-essay_30.html<\/a>)<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

      Bhikkhu Bodhi &\u00a0Nguy\u00ean GI\u00e1c chuy\u1ec3n ng\u1eef H\u01b0\u1edbng V\u1ec1 Ng\u01b0\u1ee1ng C\u1eeda Hi\u1ec3u Bi\u1ebft Nguy\u00ean t\u00e1c: Bhikkhu Bodhi Gi\u1edbi thi\u1ec7u v\u00e0 chuy\u1ec3n ng\u1eef: Nguy\u00ean GI\u00e1c L\u1eddi Gi\u1edbi Thi\u1ec7u T\u00e1c ph\u1ea9m “Crossing the Threshold of Hope” (B\u01b0\u1edbc Qua Ng\u01b0\u1ee1ng C\u1eeda Hy V\u1ecdng) c\u1ee7a Gi\u00e1o Ho\u00e0ng John Paul II \u1ea5n h\u00e0nh n\u0103m 1994. Nguy\u00ean t\u00e1c b\u1eb1ng ti\u1ebfng \u00dd, t\u1edbi […]\n","protected":false},"author":3,"featured_media":9308,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":[],"categories":[187,150,304,273],"tags":[],"_links":{"self":[{"href":"https:\/\/phapnhan.org\/tv\/wp-json\/wp\/v2\/posts\/9307"}],"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=9307"}],"version-history":[{"count":5,"href":"https:\/\/phapnhan.org\/tv\/wp-json\/wp\/v2\/posts\/9307\/revisions"}],"predecessor-version":[{"id":9313,"href":"https:\/\/phapnhan.org\/tv\/wp-json\/wp\/v2\/posts\/9307\/revisions\/9313"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/phapnhan.org\/tv\/wp-json\/wp\/v2\/media\/9308"}],"wp:attachment":[{"href":"https:\/\/phapnhan.org\/tv\/wp-json\/wp\/v2\/media?parent=9307"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/phapnhan.org\/tv\/wp-json\/wp\/v2\/categories?post=9307"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/phapnhan.org\/tv\/wp-json\/wp\/v2\/tags?post=9307"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}