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HIS HOLINESS THE DALAI LAMA
A Teaching on Nagarjunaās BODHICITTAVIVARANA
October 4, 2009, New York, N. Y.
Dear spiritual brothers and sisters, Vietnamese Buddhist brothers and sisters, I am extremely happy to be here to talk about this important text written by Nagarjuna. In the Sanskrit Buddhist tradition, Nagarjuna is almost considered to be the second Buddha. I think he is very famous because of his marvelous writing. In his writing he always presented the view through reasoningā not just mere quotations of Buddhaās words but rather a clear presentation through reasoning.
Because of his way of presentation through logical reasoning, all of his immediate followers like Aryadeva and also Buddhapalita, Bhavaviveka, all these great scholars, great masters, also followed his method of explaining the Buddhaās teaching through reasoning. So I am extremely happy to have the opportunity to touch on some stanzas in the text, although the text is not very easy. So then, of course, Vietnamese Buddhists are the same followers or the holders of the same Sanskrit tradition as Nagarjuna. So actually we are the followers or holders of Nalanda lineage, the great Indian Buddhist learning center, Nalanda.
The essence of this text includes two things: Infinite Altruism and Right View, or the wisdom that understands Shunya. So these two things are sort of the main subjects.
Now what is the purpose? What sort of benefit arises from these two things? Firstly, altruism brings inner strength. We can observe those people who have more compassionate
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minds, altruistic minds. Their attitude is very open. They easily communicate to other people. Such people are transparent. I think their whole sort of conduct is very truthful, very honest. So that brings trust. Trust brings friendship. Friendship brings harmony. We are social animals, so in our day-Āāto-Āāday life we are very much with the rest of the people. So the more warm-Āāheartedness there is, the better. A person can be much happier twenty-Āāfour hours a day. That person can always feel surrounded by friends, the same human brothers and sisters.
If that kind of mental attitude is lacking and there is an extremely self-Āācentered attitude, then it is more difficult to conduct oneself or communicate to others with honesty. So as a result there is suspicion, distrust. The result is that one finally feels surrounded by hostile or distrusting people, and the result is that one will feel loneliness. That is very much against basic human nature. When speaking about altruism, we are not talking about the next life, not talking about nirvana or Buddhahood. Simply, with more experience of altruism in this very life we are becoming much happier. And since we are mentally happier, our physical condition also becomes healthier.
Now the other topic, the understanding of Shunya, the ultimate realityā the very meaning of emptiness is the meaning of interdependency. That concept is very helpful to develop a holistic view. The reality is that everything is interdependent. Even with our health, there are many things involved. Also with mental peace, there are many things involved. So now bringing this to a global level, speaking about the environmental issue, human beings and other animals, everything is interdependent. In order to know this holistic picture, the concept of interdependency is of immense help.
Sometimes Iām telling non-ĀāBuddhists, as far as religion is concerned, they have no interest in Buddhism, and actually there should be non-ĀāBuddhist traditions, for example Christianity, and the Islamic tradition. If their family belongs
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to that tradition, then it is much better to keep their own tradition. In the meantime, this view of interdependency and interconnectedness comes from the Buddhist world but it is applicable to all people in our daily lives. So that concept broadens our mind. Through that way, our action becomes more realistic.
Many problems are due to the lack of a holistic view. People just look at one single small angle and one single sort of cause or factor. Then they try to deal with that. In reality, many things are involved, but peopleās way of handling things is to look or aim at just one part. So your action becomes unrealistic. Therefore, in order to bring a more realistic attitude, a more realistic approach, it is highly important to know the reality. In order to know the reality, a holistic view is very essential. So this doctrine, this teaching of interdependencyā¦ another sort of aspect of interdependency is selflessness, or absence of independent existence. So these two things.
Now the text. So these two things: altruism is related with warm-Āāheartedness or heart; the concept of interdependency is related to intelligence. Interdependency is something like food for the brain, or intelligence. The concept of altruism is useful as food or fuel for warm-Āāheartedness. This altruistic teaching is very helpful.
So the Vietnamese Buddhist tradition, I think, comes mainly through the Chinese tradition. Or maybe it directly comes through India, but in most cases, I think, through the Chinese tradition. And then the Koreans, Japanese and also Vietnameseā their original texts are mainly from Chinese texts. So Chinese Buddhism or the Chinese tradition is, I think, starting in the second century, third century and fourth century. The Tibetan tradition starts in the seventh century. Therefore we are younger students of the Buddha. You are elder. So at the beginning, I always make salutation to Chinese Buddhists as well as Vietnamese Buddhists. Thank you.
And then the youngest Buddhist tradition is some of these Americans, youngest Buddhists.
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The text we are going to study is entitled A Commentary on the Awakening Mind. In terms of the scriptural sources of this particular text by Nagarjuna, there is the sutra source and also the Vajrayana, the tantric source as well. But between these two, the primary source really is the Vajrayana tantric teachings. Therefore, although the term bodhichitta, the awakening mind, is used both in the sutra teachings and in the Vajrayana teachings, here the term bodhichitta or awakening mind has primarily the meaning according to the Vajrayana teachings, because the root text on which Nagarjuna wrote this commentary is really a five line citation from the second chapter of Guhyasamaja Tantra where it is spoken in the words of Vairochana. Therefore in the text when it bears the title A Commentary on the Awakening Mind, here awakening mind really refers to bodhichitta, the awakening mind as understood according to the Vajrayana, in particular the highest yoga tantra. There the awakening mind is understood in term of the subtle clear light, the ultimate clear light mind, both at the level of the completion stage and particularly at the level of the union of clear light and the illusory body. And that is the primary meaning of the term āawakening mindā here.
So when we speak of commenting on the Vajrayana text, particularly with tantras, there are, generally speaking, two main categories of tantra, referred to as the explicit tantras and the hidden tantras. The explicit tantras are like the Kalachakra Tantra, but the hidden tantras include, for example, the Guhyasamaja Tantra, which is the source of this particular text by Nagarjuna. So in the hidden tantras like the Guhyasamaja Tantra, the meaning of even a single term can be interpreted in many different ways.
For example, one uses the interpretive method of invoking or applying what is known as the four modes and the six boundaries, within which a single term is interpreted in different ways at different levels. And here, for example, Guhyasamaja is the root source of this particular text, and the Guhyasamaja Tantra, the root tantra, has six principle explanatory tantras, out of which five have been translated into Tibetan. So five of them are available. One was not
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translated. So here, when Nagarjuna is commenting on bodhichitta, the awakening mind, he is commenting at the level of not only Vajrayana but also at the level of the completion stage understanding of bodhichitta or the awakening mind, in terms of the clear light mind, at the level of the completion stage.
When we talk about the clear light mind on the completion stage, essentially we are talking about the indivisible unity of awareness and emptiness. So here we have two dimensions. One is the objective dimension, which is the object, emptiness, that is being experienced by the wisdom mind. The other one is the subject that is experiencing that emptiness, which is the subjective clear light. And between these two, the principle understanding of bodhichitta that is being conveyed in this text by Nagarjuna is the previous one, the first one, which is the objective emptiness, or objective clear light.
So when we talk about the teachings of the objective clear light mind, we essentially are talking about the Buddhaās teachings on emptiness, which are presented in his various sermons and from the point of view of the sutra system of teachings. For example, according to the Samdhinirmochana Sutra, Unraveling the Intention of the Buddha, we identify three turnings of the wheel of dharma.
The first turning is the teaching of the Four Noble Truths. The second turning is primarily constituted by the teaching of the Perfection of Wisdom sutras, the Prajnaparamita sutras. And in these two turnings of the wheel of dharma, Buddha presents principally the objective clear light, which is the teaching on emptiness. And then the Samdhinirmochana Sutra itself refers to the third turning of the wheel and refers to the clear distinction of the various natures. And here, a subsection of the third turning of the wheel of dharma includes sutras like the Tathagathagarbha Sutra, The Essence of Buddhahood Sutra. In these teachings, in addition to the objective clear light of emptiness, the Buddha also teaches the subjective clear light of wisdom.
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What is unique about the Vajrayana teachings is that the Vajrayana teachings present a way in which objective clear light, which is emptiness, and the subjective clear light of wisdom can be brought together into indivisible union, thereby presenting a path by which one can approach enlightenment through this indivisible union of the objective clear light of emptiness and the subjective clear light of wisdom.
In general, the union of method and wisdom is a very essential part of the Buddhist path to enlightenment. Particularly in the Vajrayana context, the union between the method and wisdom is brought into an indivisible union where, within a single event of the mental state, both wisdom and method are present. So it is brought into an indivisible union.
The text begins with the citation from the root tantra of Guhyasamaja where we read, āDevoid of all real entitiesā
The way in which Nagarjuna interprets that line is to really present the understanding that, in the Buddhaās teachings, any notion of some kind of real entity that possesses an independent existence is rejected.
Historically there evolved many different philosophical schools of thought. Except for the Buddhaās teaching, all ancient Indian schools of thought subscribe to some notion of an eternal principle referred to as atman or some kind of eternal soul. The characteristics of this eternal soul are understood to be unlike the aggregates of body and mind which are the basis of that self, which are multiple. The self is thought to be a unity, a single entity. Unlike the aggregates, which are impermanent, the self is thought to be permanent and eternal. And unlike the aggregates, which are dependent upon other forces, the self is thought to be independent. So the notion of an eternal principle that is unitary, eternal and independent was postulated.
Nagarjuna reads the first line as rejecting this kind of eternal principle both in relation to the self and in relation to
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the basis of that notion of self, which is our body and mind. Generally, in our naĆÆve sense of our own self, when we think about the idea of āIā or āmeā, the notion arises as if coming from our body or coming from within our mental processes. Nagarjuna is pointing out that not only does this self which is imputed not exist, but also the bases upon which the notion of self arisesā our body and mind, the physical and mental aggregatesā are devoid of any independent existence.
Then we read lines two and three:
Utterly discarding all objects and subjects, Such as aggregates, elements and sense-Āāfields;
Here Nagarjuna is referring to the philosophical views of the first two classical Buddhist schools of Vaibhasika and Sautrantika. Both of these non-ĀāMahayana, classical Indian Buddhist schools accept the Buddhaās teaching on no-Āāself and reject the notion of atman that is unitary, unchanging and independent, as postulated above. And on top of that they also reject the notion of any kind of self that is the owner of our body and mind.
In our naĆÆve perception of self, we have a feeling that over and above our physical and mental processes there is someone or something called āmeā that somehow owns this, to whom these physical and mental processes belong, which is somehow independent of these bases. So that kind of notion of self is also rejected. So, according to these two schools, the Buddhaās teaching on no-Āāself is understood in terms of the absence of a self-Āāsufficient and independent self.
However, these two schools do accept that, when it comes to the basis of the notion of self, which are the physical and mental processes, these are unlike the selfā they possess real existence. Whether it is physical or mental processes, they possess real existence. These real existences can be grounded in understanding the deeper reality. Here we are primarily talking about mental processes and physical phenomena because these are the two domains that have direct bearing on our experience of happiness and suffering. When we talk
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about happiness and suffering, which are our main concerns as sentient beings, we are talking about subjective experiences which are mental and psychological processes, and then the ultimate constituents of matter which, through greater aggregation, give rise to the microscopic level of the physical world that we experience.
Similarly when it comes to consciousness, the mental realm, they understand the existence of consciousness in terms of its ultimate constituents being indivisible units of cognition, kind of moments of cognition, which through aggregation create this continuum that we experience as conscious experience.
This is how Vaibhashika and Sautrantika, the two classical Indian Buddhist schools out of the four, the non-ĀāMahayana schools, account for our reality. Of course this understanding of reality is then rejected and critiqued by the Mahayana schools, the first of which is the Consciousness Only School, which is Chittamatra, or Mind Only. And according to the Mind Only School, they take issue with the notion of physical reality as constituted or made up of indivisible elements, elementary particles. According to the Mind Only School, the argument is that no matter how minutely we take this dissection of matter to any level, so long as it remains matter or material, it must have some notion of parts, because without any sense of directional location, the whole notion of matter breaks down.
If you analyze in this way, the notion of indivisible elementary particles just becomes untenable. Therefore they reject this attempt to understand the nature of reality in this reductive manner, building up from this indivisible elementary particle. So therefore Chittamatra, the Mind Only School, rejects even the physical reality that we experience. Then the question arises, āNow, given that we do experience the physical worldā we see flowers, we see vases and so onā how can we? And what are they made of?ā The Mind Only Schoolās understanding is that these are in fact only extensions of our own perception which result from habitual propensities that we create in our mind, which then appear as a projection out
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there as if there is external physical reality. So in this way the Mind Only School critiques the view of reality of the Vaibhashika and the Sautrantika.
Then we read the remaining lines from the root tantra:
Due to sameness of selflessness of all phenomena, Oneās mind is primordially unborn; It is in the nature of emptiness.
So here Nagarjuna is presenting the final view, which is according to the Madhyamika or Middle Way School. They reject the perspective of the Mind Only School because, in their analysis, although the Mind Only School rejects the intrinsic existence of the external world of matter, it accepts that the internal world of subjective experience or consciousness possesses real existence, some kind of intrinsic, independent existence. Nagarjuna is saying that just as the external world of matter becomes unsustainable, untenable, when you subject it to analysis and seek its ultimate constituent elements, the ground of its reality in that way, in just the same manner if you take consciousness or mind and you apply the same analysis, you will not be able to find a real existence or intrinsic existence of consciousness either. And furthermore, one problem with grounding the notion of consciousness in some kind of intrinsic existence is that then there is no real antidote to deal with attachment related to oneās own experience. Through rejecting the reality of the external world, one may be able to prevent attachment towards external objects, but if you reify your internal experience, then there is no antidote to counter the attachment and grasping that may arise with respect to the internal world of experience.
Therefore Nagarjunaās teaching presents a negation of not just the independent existence or the true existence of the external world of matter, but also of the internal world of experience as well. In this way, the teaching of emptiness is presented right across the entire spectrum of reality. And in fact the teaching of emptiness across the entire spectrum of reality is the main subject matter of the Perfection of Wisdom sutras, these teachings. All of this points out that the root of
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our unenlightened existence, samsara, is really this grasping at true existence of all phenomena, particularly the true existence of oneās own self, on the basis of this innate notion of āI am meā.
Therefore, in the Buddhaās text, we speak of grasping at true existence of the person and grasping at true existence of phenomena. Between these two, grasping at true existence of the person is a more fundamental cause of our samsaric existence, and particularly here, not just some other person, but rather grasping at the true existence of your own sense of āmeā, āI.ā This is referred to as the egoistic grasping, grasping at oneās own sense of āIā. In fact this is the first link in the chain of twelve links of dependent origination where we identify ignorance, fundamental ignorance, to be the first link in that chain. Therefore it becomes very important for the spiritual aspirant to understand the emptiness of the person. In this case what becomes important is to also have an understanding of the emptiness of consciousness itself, because when we talk about the notion or sense of self or of person, the person or self is designated on the basis of physical and mental aggregates. Within this process, it is really the mental continuum that serves as the primary basis for our notion of self and person. Therefore, understanding the nature of consciousness becomes very crucial.
Particularly if you look at the highest yoga tantric teachings, these teachings really emphasize meditation on the emptiness of mind, because understanding the nature of the mind becomes crucial for understanding emptiness. And in the Vajrayana teachings there is a recognition of different levels of subtlety of consciousnessā the grosser level, the subtle level, the extremely subtle levels of consciousness. When one meditates upon the nature of mind, it is done in terms of invoking a subtle level of consciousness and meditating upon its emptiness. For example Aryadeva, who was the disciple of Nagarjuna, in his commentary on Nagarjunaās five stages called the Compendium of Training, or Compendium of Deeds, there Aryadeva presents the teaching on emptiness primarily on the basis of meditation on the
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emptiness of mind, the nature of mind. This is because mind is the basis of the notion of self, and self is the subject that experiences the results of karma. It is the self that is the agent of an action, and therefore in order to truly negate grasping at this self, one also needs to negate the grasping at consciousness, which is the basis of the notion of that self or person.
Then the text reads:
Just as the blessed Buddhas and the great bodhisattvas have generated the mind of great awakening
So from that point onwards, Nagarjuna presents the conventional bodhichitta, the meditation on the conventional awakening mind. When Nagarjuna in his own words comments on the Buddhaās teaching on the awakening mind, in stanza one he makes the salutation to the Buddha, and then in stanza two he actually makes the presentation, and here it reads:
2. The Buddhas maintain the awakening mind To be not obscured by such conceptions As āselfā, aggregates, consciousness and so on. It is always characterized by emptiness.
Here what Nagarjuna is presenting is that the awakening mind, which is here the ultimate awakening mind, a direct realization of emptiness, is such that it is devoid of any conception or notion of self. Here he is negating the non-ĀāBuddhist notion of atman.
Then when he talks about conceptions of aggregates, he is negating the Buddhist schools such as Vaibhashika and Sautrantika, who present the notion of the real existence of aggregates. When he says that it is devoid of the conception of consciousness, here he is negating the position of the Mind Only School. Then he says that the true nature of this bodhichitta is really emptiness. This realization of emptiness alone, however, does not become ultimate awakening mind, does not become bodhichitta. Therefore he writes in the next stanza:
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3. It is with a mind moistened by compassion That you must cultivate [awakening mind] with effort.
The point being made here is that the ultimate awakening mind is a direct realization of emptiness which is complemented or reinforced by bodhichitta, the altruistic awakening mind. Therefore he writes:
The Buddhas who embody great compassion Constantly develop this awakening mind.
From stanza four onwards, Nagarjuna is presenting the critique of the non-ĀāBuddhist views. If you think more deeply about the basis of the non-ĀāBuddhist view about the notion of self, in fact we can relate it to our own personal experience. When we examine the way in which we, in our naiĆÆve understanding, perceive our own existence as individuals and as selves, we know that if we think about our own continued existence with relation to body, we intuitively have a notion that the body ages. For example, if you are already grown up to a certain age or point in your life, you donāt have the feeling that, āThis body is the same body as the body I had when I was a kid.ā So you do kind of naturally accept the aging process of your body.
Similarly with relation to the mind, if we think about the current state of our mind, which has already benefited from the long experience of going through formal education and so on, again here we donāt feel that, āThis mature mind that I have is the same mind that I had when I was a kid.ā So with relation to body and mind, we have a sense that it is continuous, it is multiple and so on. However, when we relate to our notion of self, it seems to be quite different. When we think about ourselves, we immediately, for example, if we try to recall our experience from very early childhood, we say, āWhen I was at that age?ā
So we use the same term āIā and extend it across this span of time, and assume as if there is this one individual that passed through this temporal passage. Unlike body and mind, when it comes to the notion of self we have this notion of
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unity. We feel there is only one thing, so therefore we can understand why philosophers would attribute this oneness or unity to the characteristic of self.
Similarly when we observe our body and mind, we can feel that, āThis body is mineā¦ I have this thought and emotion,ā and so on. So we feel as if, over and above our body and mental processes, there is someone or something called āmeā or āselfā that is the owner of, or that is the bearer of, the experiences that is the owner, somehow, to whom these kinds of processes belong. So we feel that, since this self or this person is the owner or controller of these processes, these processes depend upon the self, but not vice versa. The self is somehow independent of this.
So in this way we can see how the philosophical idea of self as unitary, unchanging and independent can occur, how these kinds of philosophical views arise. Similarly these non-ĀāBuddhist schools argue that there must be something called self because when you see something with your eyes, instinctively you do not feel that, āMy eyes see this thing,ā but rather instinctively the thought arises, āI see this thing.ā So therefore we have a sense that somehow our senses are like doors and avenues through which we experience the world, and there is something called āselfā that engages with the world through these doors which are the senses. Itās for these kinds of reasons that non-ĀāBuddhist classical Indian schools postulate a notion of an eternal, independent self.
So as mentioned earlier, from verse four Nagarjuna is critiquing the non-ĀāBuddhist schoolsā view of self and then in verse nine we read:
9. If it were an entity it would not be permanent For entities are always momentary; And with respect to impermanent entities, Agency has not been negated.
What Nagarjuna is stating here in the concluding verse in this particular section is that if, as non-ĀāBuddhist schools postulate, self is eternal, unchanging and independent, then
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how can the relationship between this self, which is supposedly unchanging, and the aggregates, the physical and mental elements which are constantly changing, how can the relationship between the two be accounted for?
Nagarjuna argues that just as the body and mind go through a process of change, therefore self or the notion of person that is designated upon body and mind too must undergo change. And in fact he argues that if we carefully examine the way in which the notion of self operates in us, there is recognition of this. For example, when we talk about āWhen I was young, when I was old, when I was sick, and when I was happy and so on, unhappy...ā So here what is happening is that the attributes of the physical and mental statesā whether young or old, sick or wellā are all also attributed to become attributes of the person, the self that is being designated.
Nagarjuna explains that if the self, on the other hand, is completely independent, then how can this independent self interact with the physical and mental processes that together make up the existence of this individual? What the Buddhist teaching explains is that the reality of self, the existence of self and person, can only be understood in terms of something that is contingent, something that is dependent upon the physical and mental aggregates, the physical and mental processes. Therefore, just as the physical and mental aggregates are impermanent, the self or the person that is designated upon these processes too is impermanent.
Then Nagarjuna explains, however, that rejecting this eternal self that is independent does not by implication also negate the existence of the person, the existence of some kind of agency. That is why he writes that with respect to impermanent entities, agency has not been negated. He is saying that although the self as an agent that is independent has been negated, one can still maintain the notion of an agency or a person that is impermanent.
Then from verse ten we read:
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10. This world devoid of self and so on Is utterly vanquished by the notions Of aggregates, elements and the sense-Āāfields, And that of object and subject.
Here āself and so onā includes all the characteristics or terms that are generally used to refer to the individual or personā the person, the individual being, and so on. Nagarjuna, having negated the notion of self and atman, then goes on to negate the views of the Buddhist schools as explained earlier, here particularly the real existence of aggregates, elements and so on. This section of the text goes on to verse twenty-Āātwo.
The version that is printed here has one extra stanza, stanza sixteen. So when His Holiness says twenty-Āāone, ours is twenty-Āātwo. The version that His Holiness is using is from the Tengyur, in the Derge edition, which is compared against Smriti Jnanakirtiās commentary of this text. It seems to go really well with the root text in the Tengyur. Our version here has one extra stanza.
So verse twenty-Āātwo of our version reads:
22. In terms of objects and subjects, Whatever appears to the consciousness, Apart from cognitions themselves, No external objects exist anywhere.
Here what Nagarjuna is presenting is the critique of the view of reality of the classical Buddhist Indian schools, the realist schools, Vaibhashika and Sautantrika, from the point of view of the Mind Only School. Therefore he writes that apart from the cognitions themselves, no external object exists anywhere.
Then in verse twenty-Āāfive, we read:
25. To overcome grasping at selfhood [The Buddha] taught aggregates, elements and so on. By abiding in the [state of] mind only, The beings of great fortune even renounce
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that [teaching].
What is being presented here is a progressive development of the view. On the first stage, you reject the non-ĀāBuddhist notion of selfhood and then accept the reality of aggregates and so on. Then from the perspective of the Mind Only teachings, you negate even the real existence of these aggregates as well.
And then from verse twenty-Āāsix, we read:
26. For those who propound consciousness [only] This manifold world is established as mind. What might be the nature of that consciousness? I shall now explain this very point.
From this point onward, Nagarjuna is presenting the Mind Only Schoolās understanding of the nature of reality. The Mind Only School, having rejected the real existence of an external world of matter, accepts the true existence of consciousness. Therefore in this particular school, understanding the reality of consciousness becomes very crucial, and it is to this particular school that many great masters of the Buddhist epistemological tradition such as Dignaga and Dharmakirti belong. If you look at Dignagaās and Dharmakirtiās writings, the whole epistemological system is built upon making a distinction between perceptions of the external world versus apperception, or self-Āācognizing awareness. And since the reality of the external world, or the validity of our perception of it, is grounded in the validity of the perceptions themselves, the validity of the perceptions is then grounded in a quality that is attributed to these perceptions, which is a self-Āācognizing faculty. And in this way the reality of consciousness or mind is established in this school.
Then in stanza twenty-Āāseven we read:
27. āAll of this is but oneās mind,ā That which was stated by the Able One Is to alleviate the fear of the childish; It is not [a statement] of [final] truth.
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So here Nagarjuna is critiquing the Mind Only Schoolās view. Of course, in the Buddhaās sutras such as the Ten Level Sutra, Dashabhumika, although it has different interpretations, and also in Lankavatara, Descent into Lanka Sutra, there are statements which explicitly reject the reality of the external world and establish the truth of Mind Only. So similarly if you look at Vasubandhuās commentary on Differentiation of the Middle and the Extremes, which is Maitreyaās text, there is a particular stanza where Vasubandhu comments upon this. He explicitly states that the thought processes that are deluded, distorted, do exist. And he says that it is not merely a matter of existence but also that here the notion of existence is intrinsic existence. The point is that, in Vasubandhuās writing, it is very clearly stated that according to the Mind Only School, consciousness and the cognitions and the mental processes do possess real intrinsic existence. So Nagarjuna and Madhyamika, when they critique the Mind Only School, do not do so by saying that the Buddha never taught the Mind Only. The critique is, yes the Buddha taught this teaching in the very sutras, such as in the Samdhinirmochana Sutra, the Sutra Unraveling the Intention of the Buddha, where the teaching on emptiness is explained in terms of contextualizing different meanings of emptiness. So Nagarjuna says that it is not that the Buddha did not teach Mind Only, but he is saying that the teachings that the Buddha gave do not represent the final truth. They were taught for a specific purpose. Therefore he writes:
It is to alleviate the fear of the childish; It is not [a statement] of [final] truth.
In stanza twenty-Āānine Nagarjuna then writes that the Buddha taught that even the mind, too, is emptiness:
29. To those who delight in the great vehicle The Buddha taught in brief Selflessness in perfect equanimity; And that the mind is primordially unborn.
Then from stanza thirty, Nagarjuna is critiquing a principle tenet of the Mind Only School, the notion of alaya, the
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foundational consciousness. The reason for postulating this notion of alaya, or foundational consciousness, is to really search for the true identity of the person. Since there are many unconscious states of existence, such as when one is fainting or one is in deep cessation, and so on, the Mind Only School maintains that there must be an eighth consciousness which retains its continuity. Because if we take the continuum of consciousness to be the basis of the personal existence, then in states of unconsciousness, when there is no conscious experience, there will be no person. The continuity of the person will be broken. This is the reason why the Mind Only School postulates the notion of alaya, foundational consciousness. So this notion is being negated by Nagarjuna. Similarly the notion of self-Āācognizing awareness, which is this apperceptive attribute of consciousness, this is also negated. Finally in stanza thirty-Āānine, Nagarjuna writes:
39. The cognizer perceives the cognizable; Without the cognizable there is no cognition; Therefore why do you not admit That neither object nor subject exists [at all]?
So, what Nagarjuna is stating here is that when we have notions such as the object and subject, cognizer and the cognized object, these are concepts that arise on the basis of mutual relationship. It is not the case that the perception verifies the object. The perception itself is verified by a third kind of factor, which is the self-Āācognizing awareness. Therefore, Nagarjuna is saying that, just as in the case of agency, act and the object of action, all these three elements of an action are mutually dependent and mutually defined. In the same manner, conscious cognition and the cognized objects are mutually defined. One cannot define one without the other. So it is through mutual dependence that one can maintain these notions. This is what Nagarjuna is presenting in stanza thirty-Āānine. And this notion of mutual dependence is very clearly presented in Chandrakirtiās commentary on Mulamadhyamakakarika, which is the Clear Words, the Prasannapada.
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Then in stanza fifty-Āāeight we read:
58. When one speaks of emptiness as the nature [of phenomena], One in no sense propounds nihilism;
The point Nagarjuna is making here is that the teaching on emptiness presents all phenomena to be empty because they are dependent, because they are devoid of independent nature. So emptiness is presented as the true nature of things. There are true natures of things and there are phenomena whose true nature we can talk about, therefore the teaching on emptiness does not constitute a form of nihilism, because here we are talking about emptiness as being the ultimate nature of things. Then this is of course presented very clearly in Nagarjunaās Fundamental Wisdom of the Middle Way, Mulamadhyamakakarika, where he explains the meaning of emptiness in terms of dependent origination when he says, āThat which has dependently originated, that has been taught to be empty.ā Here he equates the meaning of emptiness with dependent origination. Since emptiness is the ultimate nature of things, therefore the teaching on emptiness does not constitute a form of nihilism.
Similarly, Nagarjuna writes:
By the same token one does not Propound eternalism either.
What Nagarjuna is presenting here is that this emptiness, which is the ultimate nature of things, itself is not truly existent, itself is dependently originated. Unlike the Mind Only School where, having rejected the imputed nature, they attribute true existence to emptiness, in Nagarjunaās teaching not only are phenomena empty but also emptiness of phenomena is empty. Therefore one speaks of emptiness of emptiness, and because of this there is also no danger of falling into eternalism. So in this way, the teaching on emptiness guards one from both extremes of absolutism and nihilism.
So we read in stanza fifty-Āānine:
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59. Starting with ignorance and ending with aging, All processes that arise from The twelve links of dependent origination, We accept them to be like a dream and an illusion.
Here Nagarjuna is explaining that, while rejecting any notion of true existence in the teaching of emptiness, one can still maintain a robust, coherent notion of reality. He explains reality in terms of dependent origination: dependent origination pertaining to the external world, dependent origination pertaining to the internal world of sentient beings and, of course, the origination of sentient beings as explained in terms of the twelve links of the Buddhaās teaching, the twelve links of dependent origination.
So here the key principle that is being invoked is the principle of cause and effect. On the basis of the law of cause and effect, Jang-Āāgya Rolway Dorjay wrote a text called Songs on the View: Recognizing my Motherās Face, or Recognizing my Mother, in which he wrote the following stanzaā¦ Here, āMotherā is used in the sense of emptiness. Emptiness is the ultimate nature of everything, so he refers to it as āMother.ā Referring to each of the different views of the Buddhist schools, he wrote the following, although my recitation of the stanzas themselves may not be the exact words. He wrote that, given that a kind of a conventional notion of external reality can be maintained, therefore the masters of the Vaibhashika and Sautrantika Schools do not need to worry too much. Having rejected the notion of an independent self, it was very important to them to have a robust notion of the world of existence, so they attributed reality to elementary particles and so on, as we discussed earlier. What Jang-Āāgya is saying isā since one can have a robust notion of this external world without granting it reality in the sense of ultimate, eternal, indivisibly constituted elements, therefore these masters do not need to worry.
Then, talking to the Mind Only School masters, he says that without accepting the notion of this apperceptive, self-Āācognizing faculty, one can still maintain a coherent notion of
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subject and object, cognition and the cognized object. Therefore the Mind Only School masters need not worry too much.
And then he moves on and says for those Madhyamaka, Middle Way, philosophers who insist on some notion of intrinsic reality on the conventional level, they too need not worry because, you know, despite rejecting any notion of intrinsic-Āāness, one can still maintain a coherent understanding of the world of dependent origination. So the masters of the Svatantrika Madhyamaka need not worry either.
So what Jang-Āāgya is saying here is, if one truly understands the teaching of Nagarjuna, particularly in the unique way in which it has been read by Indian masters like Buddhapalita and Chandrakirti, then one will have a very deep understanding of the final meaning of emptiness, where not even a trace of grasping at any notion of objective, intrinsic existence is left. Yet, at the same time, within that view there is a robust, coherent notion of reality within which cause and effect and all conventions operate. Therefore, if one really examines carefully, one can really come to recognize that in the teaching of Nagarjuna there is truly the method and the antidote to counter our innate, deeply ingrained grasping at selfhood, our deeply ingrained grasping at real existence.
And yet, at the same time, one does not slide into a form of nihilism. Rather, one maintains a robust notion of reality. And at the same time Nagarjunaās teachings are completely free of any faults, and they can be completely supported by reasoning. So when you think along those linesā¦ of course, I am not claiming that I have realized emptiness, but I can say that I have kind of tasted it, at least a little bit. So when you delve deeply into the true meaning of emptiness, and when you begin to have a little taste of it, then clearly, when you hear words like emptiness, it conjures up and evokes in you a completely different experience.
Otherwise one may misunderstand the teachings of Nagarjuna, because the teachings of someone like Nagarjuna cannot be seen as those of an academic professor who was just
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developing some kind of speculative view. Rather, Nagarjunaās teachings on emptiness are teachings that have direct relevance to our own experience, our own quest for enlightenment.
So I will single out the next two stanzas. Stanza seventy reads:
70. A happy mind is tranquil indeed; A tranquil mind is not confused; To have no confusion is to understand the truth; By understanding the truth one attains freedom.
And then later on in stanza seventy-Āātwo, we read:
72. Those who do not understand emptiness Are not receptive vehicles for liberation; Such ignorant beings will revolve In the existence prison of six classes of beings.
So with this, up to this point, the teaching on ultimate bodhichitta, ultimate awakening mind, has been presented. Then from stanza seventy-Āāthree onwards, the conventional bodhichitta, the conventional awakening mind, is being presented. This is what I referred to as altruism in the opening remarks. Then in stanza seventy-Āāthree we read:
73. When this emptiness [as explained] Is thus meditated upon by yogis, No doubt there will arise in them A sentiment attached to othersā welfare.
What Nagarjuna is saying here is that once you have a deeper understanding of the meaning of emptiness, you will come to recognize that there is a possibility of purifying the pollutants of the mind. And once you come to recognize the possibility of purifying the pollutants of the mind, then a genuine aspiration to seek that freedom which is freedom from the pollutants of the mind arises in you. And when you recognize that, you will then recognize that in all the other beings who are entrapped in the cycle of existence, the root cause of their cyclic existence is this ignorant mind grasping at
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self existence and inherent existence. And, however, this ignorance, which is the root cause of samsara, is a distorted state of mind which can be removed, which can be eliminated, and there exists a powerful antidote to eliminate it. So once you recognize that, then genuine compassion for all beings who are entrapped in cyclic existence because of ignorance arises in you. Thatās why Nagarjuna writes that:
No doubt there will arise in them A sentiment attached to othersā welfare.
So stanza seventy-Āāsix reads:
76. The fruits which are desirable or undesirable In the form of fortunate or unfortunate births in the world, They come about from helping the sentient beings Or harming them.
77.-Āā78. If by relying upon the sentient beings The unexcelled state [of Buddhahood] is brought about, What is so astonishing about the fact That whatever prosperities there are among the gods and humans, Such as those enjoyed by Brahma, Indra and Rudra, And the [worldly] guardians of the world, There is nothing in this triple world system That is not brought forth by helping others.
And then the text goes on, but what Nagarjuna is explaining here is that, in reality, anything that pertains to our experience of happiness, anything that is good in the world, either directly or indirectly is the result or consequence of actions and thoughts that are beneficial to others.
In contrast, all the consequences of any actions and thoughts that are harmful to others bring about oneās own downfall and all the other undesirable consequences that we see in the world. The text goes on to say that even birth in the hell realms and so onā all of these are consequences of engaging in actions that are harmful to other sentient beings.
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So in brief, you know, Shantideva presented this view in his Guide to the Bodhisattvaās Way of Life, where he says that if one does not exchange self and others and begin to cherish the welfare of other beings, then not only will one not attain Buddhahood but even in this lifetime there will be no happiness. All the experiences of happiness, even in this lifetime, are in one way or another consequences of actions that are beneficial to other sentient beings.
Therefore if one can reflect deeply, one will truly come to appreciate the value of these two teachingsā the teaching on emptiness that we spoke about, which pertains to understanding a deeper nature of reality, and the teaching on altruism which is bodhichitta, awakening mind.
So, when you are able to adopt a path that is a combination of these two practices, then clearly, as Shantideva says in his Guide to the Bodhisattvaās Way of Life, āBy mounting the horse of bodhichitta, the awakening mind, one overcomes any sense of weariness or tiredness and then can travel from a place of joy to a place of joy. What sane and intelligent person would not take joy in making such a journey?ā
This is truly powerful because if you really think deeply as a practitioner, if you are able to really implement these two principles, the principle of understanding the nature of reality and the principle of altruism, then clearly a new chapter opens where your whole journey in life becomes a journey toward happiness, a true joy. Therefore one can truly relate to the sentiments expressed in Shantidevaās text when he says that:
As long as space remains As long as sentient beings remain May I too remain And dispel the miseries of the world.
Then you can relate to that kind of sentiment and truly have a sense of what a genuine and deep, tranquil and happy, and joyful mind must feel like.
So then we read from stanza eighty-Āāsix, where Nagarjuna writes:
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86. When through practice it becomes firm, (He is talking about bodhichitta)
Then alarmed by othersā suffering, The [bodhisattvas] renounce the bliss of concentration And plunge even to the depths of relentless hells.
87. This is indeed amazing, praiseworthy it is; This is the excellent way of the sublime; That they give away their own flesh And wealth is not surprising at all.
88. Those who understand this emptiness of phenomena Yet [also] conform to the law of karma and its results, That is more amazing than amazing! That is more wondrous than wondrous!
So, if one can train oneās mind along these lines, on the basis of the teaching on emptiness and altruism as outlined in this text, then clearly one will be able to bring forth the optimal potential that lies in the human mind and will make oneās human intelligence most meaningful and will have achieved and served oneās purpose. In this way one will be able to cultivate the greatest amount of courage and also the greatest degree of altruism. And once you are able to do those things, then truly the expression āmaking oneās human existence meaningfulā would come to be real.
Then we read from stanza one hundred three:
103. The single taste of compassion is merit; The taste of emptiness is most excellent; Those who drink [the elixir of emptiness] to realize Self and othersā welfare are conquerorās children.
104. Bow to them with your entire being; They are always worthy of honor in the three worlds; These guides of the world reside As representatives of the Buddhas.
So, I think, Buddhist practitioners, practice these lines. Then they will become genuine followers of Buddha. And not only followers but also representatives of the Buddha. So let
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us try to put them into practice and implement them in practice.
The Buddhist teaching states that as practicing Buddhists at the initial stage, we have to cultivate wisdom through learning, on the basis of learning, and once you have cultivated the learning, then on that basis you have to use critical reflection and contemplation so that you arrive at the second level of understanding, understanding derived through reflection, and then finally we have to cultivate understanding derived from personal meditation practice.
So, time is a major factor. Donāt expect some big change within one week. It is unrealistic. So try, try, try. Then months, months, years, years, decades, then eventually there will be some changes in our mind, particularly in the emotional field. Then you really feel that these teachings are really powerful weapons to destroyā to eliminateā the ultimate sources of our problems, suffering or pains. So the more we reduce these negative forces, then the positive forces also gain more strength. As a result, our lives become meaningful, joyful. And from the Buddhist viewpoint, not only this life but life after life, then eons, eons, eons, like that. Thank you.
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Transcribed from DVD recording, compiled, layout & cover design by Suzan Doan ā October, 2009. Edited by Natalie Hauptman & Tom Griffin ā February 2010.
Compiled, Layout & Cover Design by S. Doan.
Printing is made possible by the Vietnamese Community and friends.
With heartfelt thanks to Natalie Hauptman and Tom Griffin for editing; to Lisa Hallstrom & Heidi Kaiter for going over the transcription; to Khenpo Migmar and Geshe Jamspal for giving support on the Sanskrit and Tibetan terminologies.
Published in English and Vietnamese for free distribution.
Ā© Prajna Upadesa Foundation www.prajnaupadesa.org
Contact: [email protected]
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Dedication
As glorious Manjushri knows as does Samantabhadra, I dedicate all my own merits so that I may train myself by following them.
As dedication is highly praised by the Buddhas of the three times, I dedicate all these roots of virtue for perfecting the Deeds of the Excellent.
At the moment of my death, may all my karmic obscurations be removed that I may see the Buddha of Boundless Light Amitabha face to face and go to his Blissful Pure Land Sukhavati.
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Khai ThĆ² veĆ BoĆ ĆeĆ TaĆ¢m
(BOĆ ĆEĆ TAĆM THĆCH) TaĆ¹c giaĆ»: ThaĆ¹nh Long ThoĆÆ
ĆĆ¶Ć¹c Dalai Lama thĆ¶Ć¹ 14 luaƤn giaĆ»ng.
CaĆ¹c anh chĆ² em taĆ¢m linh vaĆø huynh ƱeƤ PhaƤt tƶƻ VieƤt Nam thaĆ¢n meĆ”n. ToĆ¢i thaƤt sƶĆÆ haĆÆnh phuĆ¹c ƱƶƓĆÆc noĆ¹i chuyeƤn Ć“Ć» ƱaĆ¢y veĆ moƤt baĆ»n vaĆŖn quan troĆÆng do NgaĆøi Long ThoĆÆ vieĆ”t, trong truyeĆ n thoĆ”ng ƱaĆÆo PhaƤt PhaĆÆn ngƶƵ, gaĆ n nhƶ xem NgaĆøi laĆø vĆ² PhaƤt thĆ¶Ć¹ hai. ToĆ¢i nghĆ³ taĆ¹c phaĆ„m cuĆ»a NgaĆøi raĆ”t noĆ„i tieĆ”ng vƬ taĆ¹c phaĆ„m cuĆ»a NgaĆøi thƶĆÆc sƶĆÆ kyĆø dieƤu. VaĆø qua caĆ¹ch vieĆ”t cuĆ»a mƬnh, NgaĆøi luoĆ¢n Ʊƶa ra quan ƱieĆ„m thoĆ¢ng qua lyĆ¹ luaƤn, khoĆ¢ng chƦ laĆø caĆ¹c trĆch daĆ£n tƶĆø nhƶƵng lĆ“Ćøi cuĆ»a ĆĆ¶Ć¹c PhaƤt maĆø baĆØng lyĆ¹ luaƤn trƬnh baĆøy roƵ raĆøng.
VƬ caĆ¹ch trƬnh baĆøy cuĆ»a NgaĆøi qua con ƱƶƓĆøng lyĆ¹ luaƤn neĆ¢n taĆ”t caĆ» nhƶƵng ngƶƓĆøi Ʊi theo NgaĆøi, caĆ¹c moĆ¢n ƱeƤ thaĆ¢n caƤn nhƶ NgaĆøi Aryadeva (ThaĆ¹nh ThieĆ¢n), Buddhapalita (PhaƤt HoƤ), Bhavaviveka (Thanh BieƤn), taĆ”t caĆ» vĆ² ƱaĆÆi hoĆÆc giaĆ», caĆ¹c baƤc thaĆ y vĆ³ ƱaĆÆi naĆøy luoĆ¢n luoĆ¢n giaĆ»i thĆch giaĆ¹o lyĆ¹ cuĆ»a ĆĆ¶Ć¹c PhaƤt qua lyĆ¹ luaƤn. Do vaƤy toĆ¢i raĆ”t haĆÆnh phuĆ¹c coĆ¹ cĆ“ hoƤi tieĆ”p xuĆ¹c vĆ“Ć¹i baĆ»n vaĆŖn naĆøy.
CaĆ¹c PhaƤt tƶƻ VieƤt Nam ƱeĆ u laĆø nhƶƵng moĆ¢n ƱoĆ hay ngƶƓĆøi naĆ©m giƶƵ cuĆøng truyeĆ n thoĆ”ng PhaĆÆn vaĆŖn nhƶ NgaĆøi Nagarjuna (Long ThoĆÆ). Do vaƤy, thƶĆÆc sƶĆÆ chuĆ¹ng ta laĆø nhƶƵng moĆ¢n ƱoĆ hay ngƶƓĆøi naĆ©m giƶƵ doĆøng truyeĆ n Nalanda. Nalanda laĆø ĆaĆÆi Trung TaĆ¢m HoĆÆc TaƤp cuĆ»a PhaƤt GiaĆ¹o AĆn ĆoƤ.
Tinh hoa cuĆ»a baĆ»n vaĆŖn bao goĆ m hai ƱieĆ u: LoĆøng VĆ² Tha VoĆ¢ taƤn vaĆø ChaĆ¹nh KieĆ”n. ChaĆ¹nh kieĆ”n hay trĆ tueƤ,
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ƱƶƓĆÆc hieĆ„u laĆø Shunya (taĆ¹nh khoĆ¢ng). Do ƱoĆ¹ hai ƱieĆ u treĆ¢n laĆø chuĆ» ƱeĆ chĆnh.
VaƤy baĆ¢y giĆ“Ćø muĆÆc tieĆ¢u laĆø gƬ? CaĆ¹c lĆ“ĆÆi Ćch naĆøo phaĆ¹t xuaĆ”t tƶĆø hai ƱieĆ u naĆøy?
TrĆ¶Ć“Ć¹c tieĆ¢n, loĆøng vĆ² tha Ʊem ƱeĆ”n sĆ¶Ć¹c maĆÆnh tƶĆø beĆ¢n trong. ChuĆ¹ng ta coĆ¹ theĆ„ quan saĆ¹t nhƶƵng ngƶƓĆøi giaĆøu loĆøng vĆ² tha vaĆø loĆøng bi. ThaĆ¹i ƱoƤ cuĆ»a hoĆÆ raĆ”t roƤng mĆ“Ć» neĆ¢n deĆ£ daĆøng giao tieĆ”p vĆ“Ć¹i ngƶƓĆøi khaĆ¹c. KhoĆ¢ng nghi ngĆ“Ćø gƬ nƶƵa, hoĆÆ laĆø ngƶƓĆøi nhƶ vaƤy, toĆ¢i nghĆ³ toaĆøn boƤ Ć±Ć¶Ć¹c haĆÆnh cuĆ»a hoĆÆ Ć±eĆ u raĆ”t chaĆ¢n thaƤt vaĆø raĆ”t lƶƓng thieƤn. VƬ ƱieĆ u ƱoĆ¹ Ʊem laĆÆi nieĆ m tin. NieĆ m tin Ʊem laĆÆi tƬnh baĆÆn. TƬnh baĆÆn Ʊem ƱeĆ”n sƶĆÆ hoĆøa hĆ“ĆÆp. ChuĆ¹ng ta laĆø nhƶƵng sinh vaƤt coĆ¹ tĆnh xaƵ hoƤi, do vaƤy cuoƤc soĆ”ng haĆØng ngaĆøy cuĆ»a chuĆ¹ng ta tuĆøy thuoƤc vaĆøo raĆ”t nhieĆ u ngƶƓĆøi. Do ƱoĆ¹ caĆøng nhieĆ u tƬnh thƶƓng noĆ ng nhieƤt ngƶƓĆøi ta caĆøng nhieĆ u haĆÆnh phuĆ¹c trong 24 giĆ“Ćø. VaĆø ngƶƓĆøi ƱoĆ¹ luoĆ¢n caĆ»m thaĆ”y ƱƶƓĆÆc baĆÆn hƶƵu bao quanh, cuĆøng laĆø anh chĆ² em vĆ“Ć¹i nhau.
NeĆ”u thaĆ¹i ƱoƤ tinh thaĆ n ƱoĆ¹ laĆø loaĆÆi thaĆ¹i ƱoƤ ngaĆ¢y ngoĆ¢, tƶĆÆ kyĆ» trung taĆ¢m cƶĆÆc Ʊoan thƬ khoĆ¹ coĆ¹ theĆ„ bieĆ„u hieƤn ƱƶƓĆÆc sƶĆÆ chuyeĆ„n bieĆ”n chaĆ¢n thaƤt ƱƶƓĆÆc. KeĆ”t quaĆ» laĆø sƶĆÆ nghi ngĆ“Ćø, khoĆ¢ng tin tƶƓƻng seƵ khĆ“Ć»i sinh. CuoĆ”i cuĆøng baĆÆn caĆ»m thaĆ”y mƬnh bĆ² bao quanh bĆ“Ć»i ngƶƓĆøi thuĆø Ć±Ć²ch hay khoĆ¢ng tin tƶƓƻng, keĆ”t quaĆ» laĆø baĆÆn seƵ caĆ»m thaĆ”y coĆ¢ ƱƓn. ĆieĆ u naĆøy cƶĆÆc kƬ ngƶƓĆÆc laĆÆi vĆ“Ć¹i baĆ»n chaĆ”t con ngƶƓĆøi. Do vaƤy, khi noĆ¹i veĆ loĆøng vĆ² tha, khoĆ¢ng noĆ¹i veĆ kieĆ”p sau, khoĆ¢ng noĆ¹i veĆ nieĆ”t baĆøn hay PhaƤt quaĆ», ƱƓn giaĆ»n laĆø kinh nghieƤm nhieĆ u hĆ“n veĆ loĆøng vĆ² tha trong chĆnh cuoƤc soĆ”ng naĆøy seƵ ƱƶƓĆÆc nhieĆ u haĆÆnh phuĆ¹c hĆ“n. VaĆø vƬ tinh thaĆ n chuĆ¹ng ta haĆÆnh phuĆ¹c hĆ“n neĆ¢n thaĆ¢n theĆ„ cuƵng trĆ“Ć» neĆ¢n maĆÆnh khoĆ»e hĆ“n.
BaĆ¢y giĆ“Ćø ƱeĆ”n chuĆ» ƱeĆ khaĆ¹c: SƶĆÆ hieĆ„u bieĆ”t veĆ Shunya, hay thƶĆÆc taĆÆi toĆ”i haƤu. ThƶĆÆc nghĆ³a cuĆ»a taĆ¹nh khoĆ¢ng laĆø yĆ¹ nghĆ³a cuĆ»a sƶĆÆ phuĆÆ thuoƤc laĆ£n nhau (nhaĆ¢n duyeĆ¢n). KhaĆ¹i nieƤm ƱoĆ¹ raĆ”t, raĆ”t hƶƵu Ćch ƱeĆ„ phaĆ¹t trieĆ„n caĆ¹i nhƬn toaĆøn theĆ„. Trong thƶĆÆc taĆÆi, moĆÆi sƶĆÆ Ć±eĆ u phuĆÆ thuoƤc laĆ£n nhau. Ngay caĆ» sĆ¶Ć¹c khoĆ»e cuĆ»a chuĆ¹ng ta cuƵng lieĆ¢n quan ƱeĆ”n nhieĆ u thĆ¶Ć¹. TaĆ¢m thĆ¶Ć¹c an bƬnh cuƵng vaƤy,
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cuƵng dĆnh lĆu ƱeĆ”n nhieĆ u sƶĆÆ vaƤt. NeĆ”u noĆ¹i treĆ¢n phƶƓng dieƤn theĆ” giĆ“Ć¹i, vaĆ”n ƱeĆ moĆ¢i trƶƓĆøng, con ngƶƓĆøi vĆ“Ć¹i nhau vaĆø vĆ“Ć¹i caĆ¹c sinh vaƤt khaĆ¹c, taĆ”t caĆ» ƱeĆ u phuĆÆ thuoƤc laĆ£n nhau. VƬ theĆ”, ƱeĆ„ bieĆ”t ƱƶƓĆÆc hƬnh aĆ»nh toaĆøn dieƤn naĆøy, khaĆ¹i nieƤm veĆ sƶĆÆ phuĆÆ thuoƤc laĆ£n nhau laĆø raĆ”t coĆ¹ Ćch. Do vaƤy ƱoĆ¢i khi toĆ¢i noĆ¹i vĆ“Ć¹i nhƶƵng ngƶƓĆøi khoĆ¢ng phaĆ»i ƱaĆÆo PhaƤt ā nhƶƵng ngƶƓĆøi khoĆ¢ng quan taĆ¢m ƱeĆ”n ƱaĆÆo PhaƤt xeĆ¹t treĆ¢n khĆa caĆÆnh toĆ¢n giaĆ¹o -Āā trong thƶĆÆc teĆ” coĆ¹ nhƶƵng truyeĆ n thoĆ”ng khoĆ¢ng phaĆ»i ƱaĆÆo PhaƤt, chaĆŗng haĆÆn nhƶ truyeĆ n thoĆ”ng ƱaĆÆo CĆ“ ĆoĆ”c, ƱaĆÆo HoĆ i, neĆ”u gia ƱƬnh hoĆÆ thuoƤc veĆ truyeĆ n thoĆ”ng ƱoĆ¹ thƬ toĆ”t hĆ“n haƵy ƱeĆ„ hoĆÆ giƶƵ truyeĆ n thoĆ”ng cuĆ»a hoĆÆ. Trong luĆ¹c ƱoĆ¹, quan ƱieĆ„m phuĆÆ thuoƤc laĆ£n nhau naĆøy maĆ«c duĆø xuaĆ”t phaĆ¹t tƶĆø theĆ” giĆ“Ć¹i cuĆ»a ƱaĆÆo PhaƤt nhƶng coĆ¹ theĆ„ aĆ¹p duĆÆng cho taĆ”t caĆ» moĆÆi ngƶƓĆøi trong cuoƤc soĆ”ng chuĆ¹ng ta. Nhƶ theĆ”, khaĆ¹i nieƤm roƤng lĆ“Ć¹n seƵ laĆøm taĆ¢m chuĆ¹ng ta roƤng mĆ“Ć». BaĆØng caĆ¹ch naĆøy, vieƤc laĆøm cuĆ»a chuĆ¹ng ta trĆ“Ć» neĆ¢n thƶĆÆc teĆ” hĆ“n.
CoĆ¹ nhieĆ u vaĆ”n ƱeĆ chuĆ¹ng ta chƦ nhƬn vaĆøo moƤt goĆ¹c ƱoƤ ƱƓn giaĆ»n, goĆ¹c ƱoƤ heĆÆp vaĆø moƤt loaĆÆi nguyeĆ¢n nhaĆ¢n hay yeĆ”u toĆ” ƱƓn giaĆ»n roĆ i coĆ” gaĆ©ng giaĆ»i quyeĆ”t maĆø thieĆ”u caĆ¹i nhƬn toĆ„ng theĆ„. Do ƱoĆ¹, trong thƶĆÆc teĆ”, nhieĆ u sƶĆÆ vieƤc dĆnh lĆu vĆ“Ć¹i nhau nhƶng caĆ¹ch xƶƻ lyĆ¹ cuĆ»a caĆ¹c baĆÆn chƦ nhƬn hay nhaĆ©m vaĆøo moƤt phaĆ n neĆ¢n haĆønh ƱoƤng cuĆ»a caĆ¹c baĆÆn khoĆ¢ng thƶĆÆc teĆ”. VƬ vaƤy ƱeĆ„ Ʊem laĆÆi thaĆ¹i ƱoƤ hieƤn thƶĆÆc hĆ“n, sƶĆÆ tieĆ”p caƤn thƶĆÆc teĆ” hĆ“n, ƱieĆ u quan troĆÆng nhaĆ”t laĆø bieĆ”t thƶĆÆc teĆ”. MuoĆ”n bieĆ”t ƱƶƓĆÆc thƶĆÆc teĆ”, caĆ¹ch nhƬn toaĆøn dieƤn laĆø raĆ”t caĆ n thieĆ”t. TheĆ” neĆ¢n giaĆ¹o lyĆ¹ naĆøy bao goĆ m hai thĆ¶Ć¹, hoĆÆc thuyeĆ”t veĆ sƶĆÆ phuĆÆ thuoƤc laĆ£n nhau, tĆ¶Ć¹c laĆø moƤt loaĆÆi khĆa caĆÆnh khaĆ¹c cuĆ»a sƶĆÆ phuĆÆ thuoƤc laĆ£n nhau laĆø sƶĆÆ voĆ¢ ngaƵ, hay hieƤn tƶƓĆÆng tƶƓng thuoƤc khoĆ¢ng coĆ¹ thaƤt.
Hai ƱieĆ u naĆøy, cuƵng nhƶ loĆøng vĆ² tha lieĆ¢n quan ƱeĆ”n taĆ¢m nhieƤt thaĆønh, khaĆ¹i nieƤm veĆ sƶĆÆ phuĆÆ thuoƤc laĆ£n nhau naĆøy lieĆ¢n quan ƱeĆ”n trĆ tueƤ, gioĆ”ng nhƶ moƤt thƶĆÆc phaĆ„m cho naƵo boƤ, hay sƶĆÆ thoĆ¢ng tueƤ, khaĆ¹i nieƤm naĆøy raĆ”t hƶƵu Ćch nhƶ thƶĆÆc phaĆ„m hay nhieĆ¢n lieƤu cho loĆøng nhieƤt thaĆønh, giaĆ¹o lyĆ¹ veĆ loĆøng vĆ² tha naĆøy laĆø raĆ”t coĆ¹ lĆ“ĆÆi.
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TruyeĆ n thoĆ”ng cuĆ»a PhaƤt tƶƻ VieƤt nam, toĆ¢i nghĆ³ chuĆ» yeĆ”u thoĆ¢ng qua truyeĆ n thoĆ”ng Trung QuoĆ”c, phaĆ»i vaƤy khoĆ¢ng? HoaĆ«c coĆ¹ theĆ„ ƱeĆ”n trƶĆÆc tieĆ”p tƶĆø AĆn ĆoƤ, nhƶng trong phaĆ n lĆ“Ć¹n trƶƓĆøng hĆ“ĆÆp toĆ¢i nghĆ³ ƱeĆ u qua truyeĆ n thoĆ”ng Trung QuoĆ”c, vaĆø sau ƱoĆ¹ laĆø HaĆøn QuoĆ”c, NhaƤt baĆ»n, vaĆø VieƤt Nam, caĆ¹c baĆ»n vaĆŖn nguyeĆ¢n thuĆ»y chuĆ» yeĆ”u laĆø caĆ¹c baĆ»n vaĆŖn cuĆ»a Trung QuoĆ”c. Nhƶ vaƤy ƱaĆÆo PhaƤt Trung QuoĆ”c hay truyeĆ n thoĆ”ng Trung QuoĆ”c theo toĆ¢i nghĆ³ baĆ©t ƱaĆ u Ć“Ć» theĆ” kyĆ» thĆ¶Ć¹ hai, thĆ¶Ć¹ ba, thĆ¶Ć¹ tƶ. TruyeĆ n thoĆ”ng TaĆ¢y TaĆÆng baĆØt ƱaĆ u vaĆøo theĆ” kyĆ» thĆ¶Ć¹ baĆ»y. Do vaƤy, chuĆ¹ng toĆ¢i laĆø nhƶƵng ƱeƤ tƶƻ treĆ» hĆ“n cuĆ»a ĆĆ¶Ć¹c PhaƤt. CaĆ¹c baĆÆn giaĆø hĆ“n. Do ƱoĆ¹ vaĆøo luĆ¹c baĆ©t ƱaĆ u, toĆ¢i luoĆ¢n gƶƻi lĆ“Ćøi chaĆøo ƱeĆ”n nhƶƵng PhaƤt tƶƻ Trung QuoĆ”c cuƵng nhƶ PhaƤt tƶƻ VieƤt Nam. CaĆ¹m Ć“n caĆ¹c baĆÆn.
VaĆø sau ƱoĆ¹ truyeĆ n thoĆ”ng ƱaĆÆo PhaƤt treĆ» nhaĆ”t laĆø ngƶƓĆøi MyƵ, caĆ¹c PhaƤt tƶƻ treĆ» nhaĆ”t.
BaĆ»n vaĆŖn chuĆ¹ng ta Ʊang hoĆÆc coĆ¹ tƶĆÆa ƱeĆ laĆø LuaƤn giaĆ»ng veĆ TaĆ¢m ChaĆ¹nh NieƤm TƦnh GiaĆ¹c. VaĆø veĆ maĆ«t nguoĆ n kinh ƱieĆ„n cuĆ»a baĆ»n vaĆŖn ƱaĆ«c bieƤt naĆøy laĆø do NgaĆøi Long ThoĆÆ vieĆ”t, ƱoĆ¹ laĆø nguoĆ n kinh ƱieĆ„n cuĆ»a HieĆ„n giaĆ¹o cuƵng nhƶ cuĆ»a MaƤt giaĆ¹o. Nhƶng giƶƵa hai nguoĆ n hieĆ„n vaĆø maƤt naĆøy, nguoĆ n ban ƱaĆ u thƶĆÆc sƶĆÆ laĆø giaĆ¹o lyĆ¹ tantra cuĆ»a Kim CƶƓng ThƶĆøa, do ƱoĆ¹ maĆ«c duĆø thuaƤt ngƶƵ boĆ Ć±eĆ taĆ¢m, taĆ¢m chaĆ¹nh nieƤm tƦnh giaĆ¹c ƱƶƓĆÆc sƶƻ duĆÆng chung trong caĆ» hai giaĆ¹o lyĆ¹ hieĆ„n giaĆ¹o vaĆø maƤt giaĆ¹o, thuaƤt ngƶƵ boĆ Ć±eĆ taĆ¢m Ć“Ć» ƱaĆ¢y hay taĆ¢m chaĆ¹nh nieƤm tƦnh giaĆ¹c coĆ¹ yĆ¹ nghĆ³a ban ƱaĆ u theo giaĆ¹o lyĆ¹ Kim CƶƓng ThƶĆøa vƬ baĆ»n vaĆŖn goĆ”c maĆø NgaĆøi Long ThoĆÆ vieĆ”t luaƤn giaĆ»ng naĆøy thƶĆÆc sƶĆÆ laĆø naĆŖm doĆøng trĆch daĆ£n tƶĆø chƶƓng hai cuĆ»a Tantra Guhyasamaja ƱƶƓĆÆc ĆĆ¶Ć¹c PhaƤt Vairocana (TyĆø LoĆ¢ GiaĆ¹ Na) tuyeĆ¢n thuyeĆ”t. VƬ theĆ” baĆ»n vaĆŖn mang tieĆ¢u ƱeĆ LuaƤn giaĆ»ng veĆ TaĆ¢m ChaĆ¹nh NieƤm TƦnh GiaĆ¹c, Ć“Ć» ƱaĆ¢y taĆ¢m chaĆ¹nh nieƤm tƦnh giaĆ¹c thƶĆÆc sƶĆÆ aĆ¹m chƦ boĆ Ć±eĆ taĆ¢m, taĆ¢m chaĆ¹nh nieƤm tƦnh giaĆ¹c ƱƶƓĆÆc hieĆ„u theo Kim CƶƓng ThƶĆøa, noĆ¹i rieĆ¢ng trong tantra du giaĆø cao nhaĆ”t, Ć“Ć» ƱoĆ¹ taĆ¢m chaĆ¹nh nieƤm tƦnh giaĆ¹c ƱƶƓĆÆc hieĆ„u veĆ maĆ«t tĆ²nh
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quang vi teĆ”, taĆ¢m tĆ²nh quang toĆ”i haƤu1, caĆ» hai ƱeĆ u Ć“Ć» caĆ”p ƱoƤ cuĆ»a giai ƱoaĆÆn hoaĆøn thieƤn vaĆø ƱaĆ«c bieƤt laĆø Ć“Ć» caĆ”p ƱoƤ cuĆ»a sƶĆÆ hĆ“ĆÆp nhaĆ”t tĆ²nh quang vaĆø huyeĆ£n thaĆ¢n. VaĆø ƱaĆ¢y laĆø yĆ¹ nghĆ³a chuĆ» yeĆ”u cuĆ»a thuaƤt ngƶƵ ātaĆ¢m chaĆ¹nh nieƤm tƦnh giaĆ¹cā.
Do ƱoĆ¹ khi chuĆ¹ng ta noĆ¹i veĆ sƶĆÆ luaƤn giaĆ»i baĆ»n vaĆŖn cuĆ»a Kim CƶƓng ThƶĆøa, ƱaĆ«c bieƤt vĆ“Ć¹i caĆ¹c tantra, noĆ¹i chung coĆ¹ hai phaĆÆm truĆø chĆnh cuĆ»a tantra ƱƶƓĆÆc nhaĆ©c ƱeĆ”n nhƶ tantra hieĆ„n vaĆø tantra maƤt. Tantra hieĆ„n nhƶ Kalachakra tantra, nhƶng tantra maƤt bao goĆ m caĆ¹c tantra vĆ duĆÆ nhƶ Guhyasamaja Tantra, ƱoĆ¹ laĆø nguoĆ n cuĆ»a baĆ»n vaĆŖn ƱaĆ«c bieƤt naĆøy do NgaĆøi Long ThoĆÆ vieĆ”t. Do ƱoĆ¹, trong tantra maƤt, gioĆ”ng nhƶ Guhyasamaja Tantra, thaƤm chĆ yĆ¹ nghĆ³a cuĆ»a moƤt thuaƤt ngƶƵ ƱƓn giaĆ»n coĆ¹ theĆ„ dieĆ£n dĆ²ch theo nhieĆ u caĆ¹ch khaĆ¹c nhau.
ChaĆŗng haĆÆn, ngƶƓĆøi ta sƶƻ duĆÆng phƶƓng phaĆ¹p giaĆ»i thĆch vieƤc caĆ u thƦnh hay aĆ¹p duĆÆng nhƶƵng gƬ ƱƶƓĆÆc bieĆ”t nhƶ boĆ”n caĆ¹ch thĆ¶Ć¹c hay saĆ¹u ranh giĆ“Ć¹i, neĆ¢n trong moƤt thuaƤt ngƶƵ ƱƓn giaĆ»n ƱƶƓĆÆc giaĆ»i thĆch theo nhieĆ u caĆ¹ch khaĆ¹c nhau Ć“Ć» caĆ¹c trƬnh ƱoƤ khaĆ¹c nhau. VaĆø Ć“Ć» ƱaĆ¢y, vĆ duĆÆ Guhyasamaja laĆø nguoĆ n goĆ”c chĆnh cuĆ»a baĆ»n vaĆŖn ƱaĆ«c bieƤt naĆøy vaĆø cuĆ»a Guhyasamaja Tantra (BĆ MaƤt TaƤp HoƤi Tantra), tantra goĆ”c coĆ¹ saĆ¹u nguyeĆ¢n lyĆ¹ giaĆ»i thĆch, maĆø naĆŖm ƱaƵ ƱƶƓĆÆc dĆ²ch sang tieĆ”ng TaĆ¢y TaĆÆng. Do ƱoĆ¹ naĆŖm nguyeĆ¢n lyĆ¹ naĆøy coĆ¹ theĆ„ sƶƻ duĆÆng vaĆø moƤt chƶa ƱƶƓĆÆc phieĆ¢n dĆ²ch. Cho neĆ¢n, Ć“Ć» ƱaĆ¢y khi NgaĆøi Long ThoĆÆ giaĆ»ng giaĆ»i veĆ boĆ Ć±eĆ taĆ¢m, taĆ¢m chaĆ¹nh nieƤm tƦnh giaĆ¹c, NgaĆøi khoĆ¢ng chƦ luaƤn giaĆ»i veĆ trƬnh ƱoƤ cuĆ»a Kim CƶƓng ThƶĆøa maĆø coĆøn Ć“Ć» caĆ”p ƱoƤ giai ƱoaĆÆn hoaĆøn thieƤn, sƶĆÆ hieĆ„u bieĆ”t veĆ boĆ Ć±eĆ taĆ¢m hay taĆ¢m chaĆ¹nh nieƤm tƦnh giaĆ¹c dĆ¶Ć“Ć¹i daĆÆng taĆ¢m tĆ²nh quang laĆø Ć“Ć» caĆ”p ƱoƤ cuĆ»a giai ƱoaĆÆn hoaĆøn thieƤn.
1 chuĆ¹ thĆch cuĆ»a ngƶƓĆøi dĆ²ch (clear light laĆø moƤt traĆÆng thaĆ¹i thaĆ”y
bieĆ”t sƶĆÆ vaƤt thƶĆÆc sƶĆÆ Ć±uĆ¹ng nhƶ noĆ¹ laĆø noĆ¹, tƶƓng ƱƶƓng vĆ“Ć¹i giai ƱoaĆÆn kieĆ”n ƱaĆÆo [baĆ”t thoaĆ¹i chuyeĆ„n], tĆ¶Ć¹c giai ƱoaĆÆn thĆ¶Ć¹ ba trong naĆŖm giai ƱoaĆÆn)
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Nhƶ vaƤy, khi chuĆ¹ng ta noĆ¹i veĆ taĆ¢m tĆ²nh quang treĆ¢n giai ƱoaĆÆn hoaĆøn thieƤn, veĆ cĆ“ baĆ»n chuĆ¹ng ta Ʊang noĆ¹i veĆ sƶĆÆ hĆ“ĆÆp nhaĆ”t baĆ”t khaĆ» phaĆ¢n cuĆ»a tƦnh giaĆ¹c chaĆ¹nh nieƤm vaĆø taĆ¹nh khoĆ¢ng. ĆĆ Ć±aĆ¢y chuĆ¹ng ta coĆ¹ hai khĆa caĆÆnh, moƤt laĆø khĆa caĆÆnh ƱoĆ”i tƶƓĆÆng, ƱoĆ¹ laĆø ƱoĆ”i tƶƓĆÆng, tĆ¶Ć¹c taĆ¹nh khoĆ¢ng, ƱƶƓĆÆc kinh nghieƤm bĆ“Ć»i taĆ¢m trĆ tueƤ. CaĆ¹i kia laĆø chuĆ» theĆ„ Ʊang kinh nghieƤm taĆ¹nh khoĆ¢ng ƱoĆ¹, laĆø chuĆ» theĆ„ tĆ²nh quang. SƶĆÆ lieĆ¢n quan giƶƵa hai caĆ¹i naĆøy vaĆø nguyeĆ¢n lyĆ¹ hieĆ„u bieĆ”t veĆ boĆ Ć±eĆ taĆ¢m ƱƶƓĆÆc Ʊem vaĆøo baĆ»n vaĆŖn naĆøy bĆ“Ć»i ngƶƓĆøi ƱaĆ u tieĆ¢n trĆ¶Ć“Ć¹c nhaĆ”t laĆø NgaĆøi Long ThoĆÆ, ƱoĆ¹ laĆø ƱoĆ”i tƶƓĆÆng taĆ¹nh khoĆ¢ng hay ƱoĆ”i tƶƓĆÆng tĆ²nh quang.
Khi chuĆ¹ng ta noĆ¹i veĆ giaĆ¹o lyĆ¹ cuĆ»a ƱoĆ”i tƶƓĆÆng taĆ¢m tĆ²nh quang, cĆ“ baĆ»n laĆø chuĆ¹ng ta noĆ¹i veĆ giaĆ¹o lyĆ¹ cuĆ»a ĆĆ¶Ć¹c PhaƤt veĆ taĆ¹nh khoĆ¢ng, ƱƶƓĆÆc trƬnh baĆøy trong nhieĆ u baĆøi thuyeĆ”t phaĆ¹p khaĆ¹c nhau, vaĆø tƶĆø quan ƱieĆ„m cuĆ»a heƤ thoĆ”ng giaĆ¹o lyĆ¹ hieĆ„n toĆ¢ng (sutra). VĆ duĆÆ theo Kinh Sandhinirmocana (Kinh GiaĆ»i ThaĆ¢m MaƤt), LaĆøm SaĆ¹ng ToĆ» KhaĆ¹i NieƤm cuĆ»a ĆĆ¶Ć¹c PhaƤt, chuĆ¹ng ta nhaƤn ra ba laĆ n chuyeĆ„n phaĆ¹p luaĆ¢n.
LaĆ n chuyeĆ„n phaĆ¹p luaĆ¢n thĆ¶Ć¹ nhaĆ”t laĆø giaĆ¹o lyĆ¹ veĆ TĆ¶Ć¹ DieƤu ĆeĆ”, laĆ n thĆ¶Ć¹ hai ƱƶƓĆÆc thieĆ”t laƤp chuĆ» yeĆ”u bĆ“Ć»i giaĆ¹o lyĆ¹ veĆ TrĆ tueƤ VieĆ¢n maƵn, tĆ¶Ć¹c Kinh BaĆ¹t NhaƵ Ba La MaƤt (Sutra Prajnaparamita ā Kinh ĆaĆÆi TrĆ ĆoƤ). Trong hai laĆ n chuyeĆ„n phaĆ¹p luaĆ¢n naĆøy, ĆĆ¶Ć¹c PhaƤt trƬnh baĆøy chuĆ» yeĆ”u veĆ Ć±oĆ”i tƶƓĆÆng tĆ²nh quang, ƱoĆ¹ laĆø giaĆ¹o lyĆ¹ veĆ taĆ¹nh khoĆ¢ng. VaĆø sau ƱoĆ¹ Samtim Vairochana Sutra nhaĆ©c ƱeĆ”n laĆ n chuyeĆ„n phaĆ¹p luaĆ¢n thĆ¶Ć¹ ba, ƱƶƓĆÆc noĆ¹i ƱeĆ”n nhƶ sƶĆÆ phaĆ¢n bieƤt roƵ raĆøng veĆ caĆ¹c baĆ»n chaĆ”t khaĆ¹c nhau. VaĆø Ć“Ć» ƱaĆ¢y, moƤt phaĆ n phuĆÆ cuĆ»a laĆ n chuyeĆ„n phaĆ¹p luaĆ¢n thĆ¶Ć¹ ba bao goĆ m caĆ¹c sutra nhƶ Tathagatagarbha Sutra (Kinh Nhƶ Lai TaĆÆng), Kinh Tinh TuĆ¹y cuĆ»a PhaƤt QuaĆ». Trong caĆ¹c giaĆ»ng daĆÆy naĆøy, theĆ¢m vaĆøo ƱoĆ”i tƶƓĆÆng tĆ²nh quang cuĆ»a taĆ¹nh khoĆ¢ng, ĆĆ¶Ć¹c PhaƤt cuƵng giaĆ»ng daĆÆy chuĆ» theĆ„ tĆ²nh quang cuĆ»a trĆ tueƤ.
VaĆø do vaƤy, giaĆ¹o lyĆ¹ Kim CƶƓng ThƶĆøa ƱoƤc nhaĆ”t voĆ¢ nhĆ² Ć“Ć» choĆ£ trƬnh baĆøy cho ta thaĆ”y ƱoĆ”i tƶƓĆÆng tĆ²nh quang, tĆ¶Ć¹c taĆ¹nh khoĆ¢ng vaĆø chuĆ» theĆ„ tĆ²nh quang cuĆ»a trĆ tueƤ
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ƱƶƓĆÆc hĆ“ĆÆp nhaĆ”t baĆ”t khaĆ» phaĆ¢n vaĆø nhĆ“Ćø ƱoĆ¹ trƬnh baĆøy moƤt con ƱƶƓĆøng khieĆ”n haĆønh giaĆ» coĆ¹ theĆ„ tieĆ”p caƤn sƶĆÆ giaĆ¹c ngoƤ qua sƶĆÆ hĆ“ĆÆp nhaĆ”t baĆ”t khaĆ» phaĆ¢n cuĆ»a ƱoĆ”i tƶƓĆÆng tĆ²nh quang cuĆ»a taĆ¹nh khoĆ¢ng vaĆø chuĆ» theĆ„ tĆ²nh quang cuĆ»a trĆ tueƤ naĆøy.
NoĆ¹i chung, sƶĆÆ hĆ“ĆÆp nhaĆ”t cuĆ»a phƶƓng tieƤn vaĆø trĆ tueƤ laĆø phaĆ n raĆ”t thieĆ”t yeĆ”u cuĆ»a con ƱƶƓĆøng ƱaĆÆo PhaƤt ƱeĆ”n giaĆ¹c ngoƤ. ĆaĆ«c bieƤt trong boĆ”i caĆ»nh Kim CƶƓng ThƶĆøa, sƶĆÆ hĆ“ĆÆp nhaĆ”t giƶƵa phƶƓng tieƤn vaĆø trĆ tueƤ ƱƶƓĆÆc Ʊem vaĆøo sƶĆÆ hĆ“ĆÆp nhaĆ”t baĆ”t khaĆ» phaĆ¢n, Ć“Ć» ƱoĆ¹ trong moƤt sƶĆÆ kieƤn rieĆ¢ng bieƤt cuĆ»a traĆÆng thaĆ¹i taĆ¢m thĆ¶Ć¹c, caĆ» hai trĆ tueƤ vaĆø phƶƓng tieƤn ƱeĆ u hieƤn dieƤn. VƬ noĆ¹ ƱƶƓĆÆc Ʊem vaĆøo sƶĆÆ hĆ“ĆÆp nhaĆ”t baĆ”t khaĆ» phaĆ¢n.
Do vaƤy, baĆ»n vaĆŖn baĆ©t ƱaĆ u vĆ“Ć¹i sƶĆÆ trĆch daĆ£n tƶĆø tantra goĆ”c Guhyasamaja:
ā MoĆÆi thƶĆÆc theĆ„ ƱeĆ u khoĆ¢ng coĆ¹ thaƤt...ā
VaĆø trong ƱoĆ¹ caĆ¹ch NgaĆøi Long ThoĆÆ giaĆ»i thĆch doĆøng naĆøy laĆø trƬnh baĆøy sƶĆÆ hieĆ„u bieĆ”t thƶĆÆc sƶĆÆ raĆØng trong giaĆ¹o lyĆ¹ cuĆ»a ĆĆ¶Ć¹c PhaƤt baĆ”t cĆ¶Ć¹ quan nieƤm naĆøo veĆ moƤt soĆ” loaĆÆi thƶĆÆc theĆ„ coĆ¹ thaƤt, coĆ¹ sƶĆÆ hieƤn hƶƵu ƱoƤc laƤp ƱeĆ u bĆ² loaĆÆi boĆ». Do vaƤy, veĆ maĆ«t lĆ²ch sƶƻ coĆ¹ nhieĆ u suy luaƤn cuĆ»a caĆ¹c hoĆÆc phaĆ¹i tƶ tƶƓƻng trieĆ”t hoĆÆc khaĆ¹c nhau. NgoaĆÆi trƶĆø giaĆ¹o lyĆ¹ cuĆ»a ĆĆ¶Ć¹c PhaƤt, moĆÆi hoĆÆc phaĆ¹i tƶ tƶƓƻng cuĆ»a AĆn ĆoƤ coĆ„ ƱaĆÆi ƱeĆ u moĆ¢ taĆ» moƤt soĆ” khaĆ¹i nieƤm veĆ nguyeĆ¢n lyĆ¹ vĆ³nh cƶƻu lieĆ¢n quan ƱeĆ”n tƶĆÆ ngaƵ (atman) hay moƤt soĆ” loaĆÆi linh hoĆ n baĆ”t dieƤt. CaĆ¹c ƱaĆ«c tĆnh cuĆ»a linh hoĆ n baĆ”t tƶƻ naĆøy ƱƶƓĆÆc hieĆ„u khoĆ¢ng gioĆ”ng nhƶ caĆ¹c keĆ”t taƤp (uaĆ„n) cuĆ»a thaĆ¢n vaĆø taĆ¢m, ƱoĆ¹ laĆø neĆ n taĆ»ng cuĆ»a baĆ»n ngaƵ ƱƶƓĆÆc nhaĆ¢n leĆ¢n, baĆ»n ngaƵ ƱƶƓĆÆc nghĆ³ laĆø ƱƓn nhaĆ”t, moƤt thƶĆÆc theĆ„ rieĆ¢ng leĆ». VaĆø, khoĆ¢ng gioĆ”ng nhƶ nhƶƵng uaĆ„n voĆ”n voĆ¢ thƶƓĆøng, baĆ»n ngaƵ ƱƶƓĆÆc nghĆ³ laĆø thƶƓĆøng haĆØng vaĆø vĆ³nh cƶƻu. KhoĆ¢ng gioĆ”ng nhƶ nhƶƵng uaĆ„n phuĆÆ thuoƤc vaĆøo nhƶƵng aĆ»nh hƶƓƻng khaĆ¹c, baĆ»n ngaƵ laĆÆi ƱƶƓĆÆc nghĆ³ laĆø ƱoƤc laƤp. Do ƱoĆ¹, khaĆ¹i nieƤm veĆ moƤt nguyeĆ¢n lyĆ¹ vĆ³nh cƶƻu, laĆø nhaĆ”t theĆ„, baĆ”t dieƤt vaĆø ƱoƤc laƤp ƱƶƓĆÆc maĆ«c nhieĆ¢n coĆ¢ng nhaƤn.
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TheĆ” neĆ¢n NgaĆøi Long ThoĆÆ vieĆ”t doĆøng ƱaĆ u tieĆ¢n nhƶ sƶĆÆ baĆ¹c boĆ» loaĆÆi nguyeĆ¢n lyĆ¹ vĆ³nh cƶƻu naĆøy, trong caĆ» hai lieĆ¢n quan ƱeĆ”n baĆ»n ngaƵ vaĆø lieĆ¢n quan ƱeĆ”n neĆ n taĆ»ng cuĆ»a khaĆ¹i nieƤm veĆ baĆ»n ngaƵ, ƱoĆ¹ laĆø thaĆ¢n vaĆø taĆ¢m chuĆ¹ng ta. NoĆ¹i chung, vƬ trong yĆ¹ thĆ¶Ć¹c ngaĆ¢y thĆ“ cuĆ»a chĆnh chuĆ¹ng ta, khi nghĆ³ veĆ khaĆ¹i nieƤm ātoĆ¢i hay taā, khaĆ¹i nieƤm xuaĆ”t hieƤn nhƶ theĆ„ xuaĆ”t phaĆ¹t tƶĆø thaĆ¢n chuĆ¹ng ta, hoaĆ«c xuaĆ”t phaĆ¹t tƶĆø tieĆ”n trƬnh tinh thaĆ n cuĆ»a chuĆ¹ng ta. Do ƱoĆ¹, NgaĆøi Long ThoĆÆ chƦ ra raĆØng khoĆ¢ng chƦ chĆnh baĆ»n ngaƵ naĆøy ƱƶƓĆÆc gaĆ¹n cho, laĆø coĆ¹ thaƤt maĆø coĆøn dƶĆÆa caĆŖn baĆ»n treĆ¢n khaĆ¹i nieƤm veĆ baĆ»n ngaƵ xuaĆ”t hieƤn, ƱoĆ¹ laĆø thaĆ¢n vaĆø taĆ¢m chuĆ¹ng ta, caĆ¹c keĆ”t taƤp tinh thaĆ n vaĆø vaƤt chaĆ”t cuĆ»a noĆ¹, cuƵng khoĆ¢ng coĆ¹ baĆ”t cĆ¶Ć¹ sƶĆÆ hieƤn hƶƵu ƱoƤc laƤp naĆøo (voĆ¢ tƶĆÆ taĆ¹nh).
KeĆ” tieĆ”p chuĆ¹ng ta ƱoĆÆc doĆøng 2 vaĆø 3, baĆ»n vaĆŖn vieĆ”t:
HoaĆøn toaĆøn loaĆÆi boĆ» moĆÆi chuĆ» theĆ„ vaĆø ƱoĆ”i tƶƓĆÆng, Nhƶ laĆø nhƶƵng keĆ”t taƤp (uaĆ„n), nguyeĆ¢n toĆ” (ƱaĆÆi) vaĆø
giaĆ¹c quan (thĆ¶Ć¹c);
TrĆ¶Ć“Ć¹c tieĆ¢n, Ć“Ć» ƱaĆ¢y NgaĆøi Long ThoĆÆ nhaĆ©c ƱeĆ”n caĆ¹c quan ƱieĆ„m cuĆ»a hai trƶƓĆøng phaĆ¹i kinh ƱieĆ„n cuĆ»a ƱaĆÆo PhaƤt AĆn ĆoƤ laĆø Vaibhasika (TyĆø BaĆø Sa LuaƤn BoƤ) vaĆø Sautrantika (Kinh LƶƓĆÆng BoƤ), caĆ» hai trƶƓĆøng phaĆ¹i kinh ƱieĆ„n cuĆ»a ƱaĆÆo PhaƤt AĆn ĆoƤ khoĆ¢ng phaĆ»i ĆaĆÆi ThƶĆøa naĆøy chaĆ”p nhaƤn giaĆ¹o lyĆ¹ cuĆ»a ĆĆ¶Ć¹c PhaƤt veĆ voĆ¢ ngaƵ laĆø loaĆÆi boĆ» khaĆ¹i nieƤm tƶĆÆ ngaƵ, tĆ¶Ć¹c nhaĆ”t theĆ„, baĆ”t bieĆ”n vaĆø ƱoƤc laƤp nhƶ ƱaƵ quy cho trĆ¶Ć“Ć¹c ƱaĆ¢y. VaĆø treĆ¢n heĆ”t hoĆÆ cuƵng loaĆÆi boĆ» khaĆ¹i nieƤm veĆ baĆ”t cĆ¶Ć¹ loaĆÆi baĆ»n ngaƵ naĆøo laĆøm chuĆ» thaĆ¢n vaĆø taĆ¢m chuĆ¹ng ta.
Trong nhaƤn thĆ¶Ć¹c ngaĆ¢y thĆ“ veĆ baĆ»n ngaƵ cuĆ»a mƬnh, chuĆ¹ng ta caĆ»m giaĆ¹c beĆ¢n treĆ¢n, vƶƓĆÆt treĆ¢n tieĆ”n trƬnh thaĆ¢n vaĆø taĆ¢m cuĆ»a chuĆ¹ng ta coĆ¹ ngƶƓĆøi naĆøo ƱoĆ¹ hay ƱieĆ u gƬ ƱoĆ¹ ƱƶƓĆÆc goĆÆi laĆø ācaĆ¹i toĆ¢iā maĆø baĆØng caĆ¹ch naĆøo ƱoĆ¹ sĆ“Ć» hƶƵu ƱieĆ u naĆøy vĆ“Ć¹i ngƶƓĆøi maĆø tieĆ”n trƬnh taĆ¢m thĆ¶Ć¹c vaĆø thaĆ¢n theĆ„ thuoƤc veĆ , caĆ¹i toĆ¢i naĆøy vƬ lyĆ¹ do naĆøo ƱoĆ¹ ƱoƤc laƤp vĆ“Ć¹i caĆ¹c neĆ n taĆ»ng naĆøy, theĆ” neĆ¢n loaĆÆi khaĆ¹i nieƤm veĆ baĆ»n ngaƵ cuƵng bĆ² loaĆÆi boĆ». Do ƱoĆ¹, theo hai trƶƓĆøng
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phaĆ¹i naĆøy, giaĆ¹o lyĆ¹ cuĆ»a ĆĆ¶Ć¹c PhaƤt veĆ sƶĆÆ voĆ¢ ngaƵ ƱƶƓĆÆc hieĆ„u dĆ¶Ć“Ć¹i daĆÆng khoĆ¢ng coĆ¹ baĆ»n ngaƵ tƶĆÆ Ć±aĆ y ƱuĆ», vaĆø baĆ»n ngaƵ ƱoƤc laƤp.
Tuy nhieĆ¢n, hai trƶƓĆøng phaĆ¹i naĆøy thƶĆÆc sƶĆÆ chaĆ”p nhaƤn raĆØng khi ƱeĆ caƤp ƱeĆ”n neĆ n taĆ»ng cuĆ»a khaĆ¹i nieƤm veĆ baĆ»n ngaƵ laĆø quaĆ¹ trƬnh thaĆ¢n vaĆø taĆ¢m, thƬ chuĆ¹ng khoĆ¢ng gioĆ”ng baĆ»n ngaƵ, chuĆ¹ng coĆ¹ sƶĆÆ hieƤn hƶƵu thƶĆÆc teĆ”. DuĆø noĆ¹ laĆø quaĆ¹ trƬnh cuĆ»a thaĆ¢n hay taĆ¢m, chuĆ¹ng ƱeĆ u thƶĆÆc sƶĆÆ hieƤn hƶƵu. SƶĆÆ hieƤn hƶƵu thƶĆÆc sƶĆÆ naĆøy coĆ¹ theĆ„ ƱaĆ«t neĆ n taĆ»ng treĆ¢n sƶĆÆ hieĆ„u bieĆ”t thƶĆÆc taĆÆi saĆ¢u xa hĆ“n. ĆĆ Ć±aĆ¢y, trĆ¶Ć“Ć¹c heĆ”t chuĆ¹ng ta noĆ¹i veĆ tieĆ”n trƬnh taĆ¢m thĆ¶Ć¹c vaĆø hieƤn tƶƓĆÆng thaĆ¢n xaĆ¹c, vƬ ƱoĆ¹ laĆø hai laƵnh vƶĆÆc trƶĆÆc tieĆ”p Ʊem laĆÆi kinh nghieƤm veĆ haĆÆnh phuĆ¹c vaĆø Ʊau khoĆ„ cuĆ»a chuĆ¹ng ta. Khi noĆ¹i veĆ haĆÆnh phuĆ¹c vaĆø Ʊau khoĆ„, laĆø moĆ”i quan taĆ¢m chĆnh cuĆ»a nhƶƵng chuĆ¹ng sinh nhƶ chuĆ¹ng ta, chuĆ¹ng ta noĆ¹i veĆ chuĆ» theĆ„ kinh nghieƤm, ƱoĆ¹ laĆø taĆ¢m thĆ¶Ć¹c vaĆø quaĆ¹ trƬnh taĆ¢m lyĆ¹, ƱƶƓĆÆc xem nhƶ nhƶƵng yeĆ”u toĆ” caĆ”u taĆÆo cuĆ»a vaƤt chaĆ”t, roĆ i sau ƱoĆ¹ qua nhƶƵng keĆ”t taƤp lĆ“Ć¹n hĆ“n phaĆ¹t sinh ƱeĆ”n mĆ¶Ć¹c ƱoƤ vi teĆ” cuĆ»a theĆ” giĆ“Ć¹i vaƤt chaĆ”t maĆø chuĆ¹ng ta kinh nghieƤm.
TƶƓng tƶĆÆ, khi baĆøn luaƤn ƱeĆ”n yĆ¹ thĆ¶Ć¹c, laƵnh vƶĆÆc cuĆ»a taĆ¢m, hoĆÆ hieĆ„u sƶĆÆ hieƤn hƶƵu cuĆ»a yĆ¹ thĆ¶Ć¹c dĆ¶Ć“Ć¹i daĆÆng caĆ¹c phaĆ n tƶƻ toĆ”i haƤu baĆ”t khaĆ» phaĆ¢n nhƶ nhƶƵng ƱƓn vĆ² cuĆ»a nhaƤn thĆ¶Ć¹c, loaĆÆi chuyeĆ„n ƱoƤng cuĆ»a nhaƤn thĆ¶Ć¹c, qua sƶĆÆ keĆ”t taƤp taĆÆo ra sƶĆÆ lieĆ¢n tuĆÆc naĆøy maĆø chuĆ¹ng ta kinh nghieƤm nhƶ yĆ¹ thĆ¶Ć¹c kinh nghieƤm.
Do vaƤy, ƱaĆ¢y laĆø ƱieĆ u maĆø hai trƶƓĆøng phaĆ¹i PhaƤt giaĆ¹o coĆ„ cuĆ»a AĆn ĆoƤ Vaibhashika vaĆø Sautrantika ngoaĆøi boĆ”n phaĆ¹i khoĆ¢ng phaĆ»i Mahayana (ĆaĆÆi ThƶĆøa) cho laĆø thƶĆÆc taĆÆi cuĆ»a chuĆ¹ng ta. LeƵ dĆ³ nhieĆ¢n, sƶĆÆ hieĆ„u bieĆ”t veĆ thƶĆÆc taĆÆi naĆøy sau ƱoĆ¹ bĆ² baĆ¹c boĆ» vaĆø pheĆ¢ phaĆ¹n bĆ“Ć»i PhaĆ¹i Duy ThĆ¶Ć¹c, ƱoĆ¹ laĆø phaĆ¹i Chittamatra hay Duy TaĆ¢m. VaĆø theo PhaĆ¹i Duy ThĆ¶Ć¹c, hoĆÆ tranh caƵi vĆ“Ć¹i khaĆ¹i nieƤm veĆ thƶĆÆc taĆÆi thaĆ¢n theĆ„ ƱƶƓĆÆc hĆ“ĆÆp thaĆønh hay ƱƶƓĆÆc laĆøm baĆØng caĆ¹c nguyeĆ¢n toĆ” khoĆ¢ng theĆ„ phaĆ¢n chia, nhƶƵng haĆÆt cĆ“ baĆ»n. Do ƱoĆ¹, theo phaĆ¹i Duy ThĆ¶Ć¹c, sƶĆÆ tranh luaƤn laĆø: baĆ”t chaĆ”p chuĆ¹ng ta chia nhoĆ» vaƤt chaĆ”t tĆ“Ć¹i baĆ”t kyĆø mĆ¶Ć¹c ƱoƤ naĆøo,
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chƶĆøng naĆøo vaƤt chaĆ”t coĆøn hieƤn hƶƵu, noĆ¹ phaĆ»i coĆ¹ moƤt soĆ” khaĆ¹i nieƤm veĆ thaĆønh phaĆ n, vƬ khoĆ¢ng coĆ¹ baĆ”t kyĆø yĆ¹ thĆ¶Ć¹c veĆ Ć±Ć²nh hĆ¶Ć“Ć¹ng vĆ² trĆ, thƬ toaĆøn boƤ khaĆ¹i nieƤm veĆ vaƤt chaĆ”t bĆ² suĆÆp ƱoĆ„.
TheĆ” neĆ¢n, neĆ”u caĆ¹c baĆÆn phaĆ¢n tĆch theo caĆ¹ch haĆÆt cĆ“ baĆ»n baĆ”t khaĆ» phaĆ¢n naĆøy seƵ khoĆ¢ng Ć±Ć¶Ć¹ng vƶƵng, vƬ theĆ” hoĆÆ loaĆÆi boĆ» noĆ£ lƶĆÆc hieĆ„u ƱƶƓĆÆc baĆ»n chaĆ”t cuĆ»a thƶĆÆc taĆÆi moƤt caĆ¹ch ruĆ¹t goĆÆn vaĆø dƶĆÆng leĆ¢n tƶĆø haĆÆt cĆ“ baĆ»n baĆ”t khaĆ» phaĆ¢n naĆøy. VƬ theĆ”, Cittamatra, tĆ¶Ć¹c phaĆ¹i Duy ThĆ¶Ć¹c thaƤm chĆ loaĆÆi boĆ» thƶĆÆc taĆÆi vaƤt chaĆ”t maĆø chuĆ¹ng ta kinh nghieƤm. Sau ƱoĆ¹ caĆ¢u hoĆ»i khĆ“Ć»i leĆ¢n, āBaĆ¢y giĆ“Ćø cho raĆØng chuĆ¹ng ta thƶĆÆc sƶĆÆ kinh nghieƤm theĆ” giĆ“Ć¹i vaƤt chaĆ”t ... chuĆ¹ng ta thaĆ”y hoa; chuĆ¹ng ta thaĆ”y bƬnh vaĆø coĆøn nƶƵa, laĆøm sao chuĆ¹ng ta coĆ¹ theĆ„? vaĆø... chuĆ¹ng ƱƶƓĆÆc laĆøm baĆØng thĆ¶Ć¹ gƬ?ā SƶĆÆ hieĆ„u bieĆ”t cuĆ»a phaĆ¹i Duy ThĆ¶Ć¹c laĆø nhƶƵng ƱieĆ u naĆøy thƶĆÆc teĆ” chƦ laĆø sƶĆÆ mĆ“Ć» roƤng cuĆ»a chĆnh nhaƤn thĆ¶Ć¹c chuĆ¹ng ta voĆ”n laĆø keĆ”t quaĆ» tƶĆø thieĆ¢n hĆ¶Ć“Ć¹ng thoĆ¹i quen maĆø chuĆ¹ng ta taĆÆo ra trong taĆ¢m mƬnh, sau ƱoĆ¹ xuaĆ”t hieƤn nhƶ moƤt phoĆ¹ng chieĆ”u ra ngoaĆøi nhƶ theĆ„ coĆ¹ moƤt thƶĆÆc taĆÆi vaƤt chaĆ”t beĆ¢n ngoaĆøi. Do vaƤy ƱaĆ¢y laĆø caĆ¹ch phaĆ¹i Duy ThĆ¶Ć¹c pheĆ¢ phaĆ¹n quan ƱieĆ„m veĆ thƶĆÆc taĆÆi cuĆ»a Vaibhasika vaĆø Sautrantika.
KeĆ” tieĆ”p chuĆ¹ng ta ƱoĆÆc caĆ¹c doĆøng coĆøn laĆÆi cuĆ»a tantra goĆ”c, baĆ»n vaĆŖn vieĆ”t,
VƬ tĆnh bƬnh ƱaĆŗng voĆ¢ ngaƵ cuĆ»a moĆÆi hieƤn tƶƓĆÆng, NeĆ¢n taĆ¢m haĆønh giaĆ» laĆø sƶĆÆ baĆ”t sinh boĆ„n nguyeĆ¢n; ThaƤt taĆ¹nh cuĆ»a taĆ¢m laĆø taĆ¹nh khoĆ¢ng.
ĆĆ Ć±aĆ¢y, NgaĆøi Long ThoĆÆ trƬnh baĆøy quan ƱieĆ„m cuoĆ”i cuĆøng, ƱoĆ¹ laĆø theo phaĆ¹i Madhyamika (Trung QuaĆ¹n ToĆ¢ng) hay Trung ĆaĆÆo, hoĆÆ baĆ¹c boĆ» quan ƱieĆ„m cuĆ»a phaĆ¹i Duy ThĆ¶Ć¹c vƬ qua sƶĆÆ phaĆ¢n tĆch cuĆ»a phaĆ¹i Duy ThĆ¶Ć¹c, maĆ«c duĆø baĆ¹c boĆ» sƶĆÆ hieƤn hƶƵu noƤi taĆÆi cuĆ»a theĆ” giĆ“Ć¹i vaƤt chaĆ”t beĆ¢n ngoaĆøi, nhƶng hoĆÆ chaĆ”p nhaƤn raĆØng theĆ” giĆ“Ć¹i beĆ¢n trong cuĆ»a chuĆ» theĆ„ kinh nghieƤm hay yĆ¹ thĆ¶Ć¹c coĆ¹ sƶĆÆ hieƤn hƶƵu thaƤt sƶĆÆ nhƶ moƤt soĆ” loaĆÆi hieƤn hƶƵu ƱoƤc laƤp noƤi taĆÆi. NgaĆøi Long ThoĆÆ noĆ¹i do theĆ” giĆ“Ć¹i vaƤt chaĆ”t beĆ¢n ngoaĆøi khoĆ¢ng toĆ n taĆÆi laĆ¢u daĆøi, khoĆ¢ng Ć±Ć¶Ć¹ng vƶƵng neĆ¢n khi caĆ¹c
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baĆÆn Ʊƶa noĆ¹ ra ƱeĆ„ phaĆ¢n tĆch vaĆø tƬm kieĆ”m caĆ¹c nguyeĆ¢n toĆ” hĆ“ĆÆp thaĆønh toĆ”i haƤu cuĆ»a chuĆ¹ng dƶĆÆa vaĆøo thƶĆÆc taĆÆi cuĆ»a chuĆ¹ng theo caĆ¹ch ƱoĆ¹, hay tƶƓng tƶĆÆ neĆ”u baĆÆn laĆÆi laĆ”y yĆ¹ thĆ¶Ć¹c hay taĆ¢m ƱeĆ„ aĆ¹p duĆÆng phaĆ¢n tĆch nhƶ vaƤy thƬ chuĆ¹ng ta seƵ khoĆ¢ng theĆ„ tƬm thaĆ”y loaĆÆi hieƤn hƶƵu thƶĆÆc sƶĆÆ cuƵng nhƶ sƶĆÆ hieƤn hƶƵu noƤi taĆÆi, ngay caĆ» yĆ¹ thĆ¶Ć¹c maĆø baĆÆn bieĆ”t. HĆ“n nƶƵa, moƤt vaĆ”n ƱeĆ cuĆ»a vieƤc ƱaĆ«t neĆ n taĆ»ng cho khaĆ¹i nieƤm trong moƤt soĆ” loaĆÆi cuĆ»a hieƤn hƶƵu noƤi taĆÆi laĆø khoĆ¢ng coĆ¹ sƶĆÆ giaĆ»i ƱoƤc thƶĆÆc sƶĆÆ Ć±eĆ„ ƱoĆ”i phoĆ¹ vĆ“Ć¹i sƶĆÆ baĆ¹m luyeĆ”n lieĆ¢n quan ƱeĆ”n chĆnh kinh nghieƤm cuĆ»a mƬnh. Qua sƶĆÆ baĆ¹c boĆ» thƶĆÆc taĆÆi cuĆ»a theĆ” giĆ“Ć¹i beĆ¢n ngoaĆøi, ngƶƓĆøi ta coĆ¹ theĆ„ ngaĆŖn chaƤn baĆ¹m luyeĆ”n vaĆøo nhƶƵng ƱoĆ”i tƶƓĆÆng beĆ¢n ngoaĆøi, nhƶng neĆ”u caĆ¹c baĆÆn phaĆ n naĆøo cuĆÆ theĆ„ hoĆ¹a kinh nghieƤm beĆ¢n trong cuĆ»a mƬnh thƬ khoĆ¢ng coĆ¹ sƶĆÆ giaĆ»i ƱoƤc choĆ”ng laĆÆi sƶĆÆ baĆ¹m luyeĆ”n vaĆø chaĆ”p giƶƵ coĆ¹ theĆ„ xuaĆ”t hieƤn ƱoĆ”i vĆ“Ć¹i kinh nghieƤm cuĆ»a theĆ” giĆ“Ć¹i beĆ¢n trong.
TheĆ” neĆ¢n giaĆ¹o lyĆ¹ cuĆ»a NgaĆøi Long ThoĆÆ trƬnh baĆøy sƶĆÆ phuĆ» nhaƤn khoĆ¢ng chƦ veĆ theĆ” giĆ“Ć¹i vaƤt chaĆ”t beĆ¢n ngoaĆøi cuĆ»a sƶĆÆ hieƤn hƶƵu thƶĆÆc teĆ” maĆø coĆøn vĆ“Ć¹i theĆ” giĆ“Ć¹i beĆ¢n trong cuĆ»a kinh nghieƤm. Trong ƱoĆ¹, giaĆ¹o lyĆ¹ veĆ taĆ¹nh khoĆ¢ng ƱƶƓĆÆc trƬnh baĆøy hĆ“ĆÆp lyĆ¹ qua toaĆøn boƤ hƬnh aĆ»nh cuĆ»a thƶĆÆc taĆÆi. VaĆø trong thƶĆÆc teĆ”, giaĆ¹o lyĆ¹ veĆ taĆ¹nh khoĆ¢ng qua toaĆøn boƤ hƬnh aĆ»nh cuĆ»a thƶĆÆc taĆÆi laĆø noƤi dung chuĆ» ƱeĆ chĆnh cuĆ»a Kinh TrĆ tueƤ VieĆ¢n maƵn, giaĆ¹o lyĆ¹ vaĆø taĆ”t caĆ» ƱieĆ u naĆøy chƦ ra raĆØng goĆ”c reĆ£ cuĆ»a luaĆ¢n hoĆ i, hay sƶĆÆ voĆ¢ minh cuĆ»a chuĆ¹ng ta, thƶĆÆc sƶĆÆ laĆø sƶĆÆ baĆ¹m chaĆ”p vaĆøo hieƤn hƶƵu thƶĆÆc teĆ” cuĆ»a moĆÆi hieƤn tƶƓĆÆng, ƱaĆ«c bieƤt laĆø sƶĆÆ hieƤn hƶƵu thƶĆÆc sƶĆÆ cuĆ»a chĆnh baĆ»n ngaƵ cuĆ»a mƬnh treĆ¢n neĆ n taĆ»ng cuĆ»a khaĆ¹i nieƤm saĆ¼n coĆ¹ veĆ vieƤc ātoĆ¢i laĆø toĆ¢iā.
Do vaƤy, trong kinh vaĆŖn cuĆ»a ĆĆ¶Ć¹c PhaƤt, chuĆ¹ng ta noĆ¹i veĆ sƶĆÆ baĆ¹m chaĆ”p vaĆøo sƶĆÆ hieƤn hƶƵu thƶĆÆc sƶĆÆ cuĆ»a con ngƶƓĆøi vaĆø baĆ¹m chaĆ”p vaĆøo sƶĆÆ hieƤn hƶƵu thƶĆÆc teĆ” cuĆ»a hieƤn tƶƓĆÆng. GiƶƵa hai ƱieĆ u naĆøy, sƶĆÆ chaĆ”p baĆ¹m vaĆøo hieƤn hƶƵu thƶĆÆc sƶĆÆ veĆ con ngƶƓĆøi laĆø nguyeĆ¢n nhaĆ¢n neĆ n taĆ»ng cuĆ»a sƶĆÆ luaĆ¢n hoĆ i cuĆ»a chuĆ¹ng ta; ƱaĆ«c bieƤt laĆø Ć“Ć» ƱaĆ¢y, khoĆ¢ng chƦ laĆø moƤt soĆ” ngƶƓĆøi khaĆ¹c maĆø ƱuĆ¹ng hĆ“n laĆø sƶĆÆ baĆ¹m chaĆ”p vaĆøo hieƤn hƶƵu thƶĆÆc sƶĆÆ cuĆ»a chĆnh caĆ»m giaĆ¹c
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veĆ caĆ¹i ātoĆ¢iā hay ātaā cuĆ»a caĆ¹c baĆÆn. ĆieĆ u naĆøy ƱƶƓĆÆc cho laĆø sƶĆÆ baĆ¹m chaĆ”p Ćch kyĆ», caĆ¹c baĆÆn quen vĆ“Ć¹i vieƤc baĆ¹m laĆ”y caĆ»m giaĆ¹c caĆ¹i ātoĆ¢iā cuĆ»a chĆnh mƬnh. Trong thƶĆÆc teĆ”, ƱaĆ¢y laĆø maĆ©t xĆch ƱaĆ u tieĆ¢n trong chuoĆ£i thaƤp nhĆ² nhaĆ¢n duyeĆ¢n, Ć“Ć» ƱoĆ¹ chuĆ¹ng ta nhaƤn ra voĆ¢ minh, sƶĆÆ voĆ¢ minh neĆ n taĆ»ng, laĆø moĆ”i noĆ”i keĆ”t ƱaĆ u tieĆ¢n trong chuoĆ£i noĆ”i keĆ”t ƱoĆ¹. Do vaƤy, noĆ¹ trĆ“Ć» neĆ¢n raĆ”t quan troĆÆng vĆ“Ć¹i ngƶƓĆøi coĆ¹ tinh thaĆ n khao khaĆ¹t ƱeĆ„ hieĆ„u taĆ¹nh khoĆ¢ng cuĆ»a con ngƶƓĆøi vaĆø trong trƶƓĆøng hĆ“ĆÆp naĆøy, ƱieĆ u quan troĆÆng laĆø coĆ¹ ƱƶƓĆÆc sƶĆÆ hieĆ„u bieĆ”t veĆ taĆ¹nh khoĆ¢ng cuĆ»a tƶĆÆ thaĆ¢n yĆ¹ thĆ¶Ć¹c. VƬ khi chuĆ¹ng ta noĆ¹i veĆ khaĆ¹i nieƤm hay yĆ¹ thĆ¶Ć¹c veĆ baĆ»n ngaƵ hoaĆ«c con ngƶƓĆøi thƬ con ngƶƓĆøi hay baĆ»n ngaƵ ƱƶƓĆÆc Ć±Ć²nh roƵ treĆ¢n neĆ n taĆ»ng cuĆ»a caĆ¹c keĆ”t taƤp thaĆ¢n vaĆø taĆ¢m. QuaĆ¹ trƬnh naĆøy thƶĆÆc chaĆ”t laĆø sƶĆÆ lieĆ¢n tuĆÆc cuĆ»a taĆ¢m thĆ¶Ć¹c phuĆÆc vuĆÆ nhƶ neĆ n taĆ»ng chuĆ» yeĆ”u cho khaĆ¹i nieƤm veĆ baĆ»n ngaƵ vaĆø con ngƶƓĆøi cuĆ»a chuĆ¹ng ta, vƬ theĆ” vieƤc hieĆ„u ƱƶƓĆÆc baĆ»n taĆ¹nh cuĆ»a yĆ¹ thĆ¶Ć¹c trĆ“Ć» neĆ¢n voĆ¢ cuĆøng quan troĆÆng. ĆaĆ«c bieƤt, neĆ”u caĆ¹c baĆÆn xem xeĆ¹t giaĆ¹o lyĆ¹ cuĆ»a Tantra du giaĆø cao nhaĆ”t, giaĆ¹o lyĆ¹ naĆøy thƶĆÆc sƶĆÆ nhaĆ”n maĆÆnh vieƤc thieĆ n Ć±Ć²nh veĆ sƶĆÆ troĆ”ng khoĆ¢ng cuĆ»a taĆ¢m, vƬ hieĆ„u ƱƶƓĆÆc sƶĆÆ troĆ”ng roĆ£ng cuĆ»a taĆ¢m naĆøy neĆ¢n hieĆ„u ƱƶƓĆÆc baĆ»n taĆ¹nh cuĆ»a taĆ¢m, trĆ“Ć» thaĆønh phaĆ n coĆ”t yeĆ”u ƱeĆ„ hieĆ„u ƱƶƓĆÆc taĆ¹nh khoĆ¢ng. VaĆø trong giaĆ¹o lyĆ¹ Kim CƶƓng ThƶĆøa coĆ¹ sƶĆÆ nhaƤn thĆ¶Ć¹c veĆ caĆ¹c bƬnh dieƤn cuĆ»a yĆ¹ thĆ¶Ć¹c vi teĆ” khaĆ¹c nhau, mĆ¶Ć¹c ƱoƤ yĆ¹ thĆ¶Ć¹c thoĆ¢, vi teĆ” vaĆø mĆ¶Ć¹c ƱoƤ cƶĆÆc vi teĆ”, vaĆø khi haĆønh giaĆ» thieĆ n Ć±Ć²nh veĆ baĆ»n taĆ¹nh cuĆ»a taĆ¢m dĆ¶Ć“Ć¹i daĆÆng vieƤn daĆ£n mĆ¶Ć¹c ƱoƤ cuĆ»a yĆ¹ thĆ¶Ć¹c vi teĆ” vaĆø thieĆ n Ć±Ć²nh treĆ¢n taĆ¹nh khoĆ¢ng cuĆ»a noĆ¹. VĆ duĆÆ, NgaĆøi ThaĆ¹nh ThieĆ¢n, ƱeƤ tƶƻ cuĆ»a NgaĆøi Long ThoĆÆ, trong luaƤn giaĆ»ng veĆ naĆŖm giai ƱoaĆÆn cuĆ»a NgaĆøi Long ThoĆÆ, ƱƶƓĆÆc goĆÆi laĆø BaĆ»n ToĆ¹m TaĆ©t veĆ sƶĆÆ Tu HaĆønh, hay BaĆ»n ToĆ¹m TaĆ©t veĆ caĆ¹c HaĆÆnh, Ć“Ć» ƱaĆ¢y NgaĆøi Aryadeva (ThaĆ¹nh ThieĆ¢n) trƬnh baĆøy giaĆ¹o lyĆ¹ veĆ taĆ¹nh khoĆ¢ng boĆ„n nguyeĆ¢n treĆ¢n neĆ n taĆ»ng cuĆ»a sƶĆÆ thieĆ n Ć±Ć²nh treĆ¢n tĆnh troĆ”ng khoĆ¢ng cuĆ»a taĆ¢m, baĆ»n taĆ¹nh cuĆ»a taĆ¢m. VaĆø vƬ taĆ¢m laĆø khaĆ¹i nieƤm caĆŖn baĆ»n cuĆ»a baĆ»n ngaƵ, vaĆø baĆ»n ngaƵ laĆø chuĆ» theĆ„ kinh nghieƤm keĆ”t quaĆ» cuĆ»a nghieƤp, baĆ»n ngaƵ laĆø taĆ¹c nhaĆ¢n cuĆ»a haĆønh ƱoƤng, vaĆø ƱeĆ„ thƶĆÆc sƶĆÆ phuĆ» nhaƤn sƶĆÆ baĆ¹m chaĆ”p vaĆøo baĆ»n ngaƵ naĆøy, haĆønh giaĆ» caĆ n phuĆ» nhaƤn sƶĆÆ
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chaĆ”p baĆ¹m vaĆøo yĆ¹ thĆ¶Ć¹c vƬ ƱoĆ¹ laĆø neĆ n taĆ»ng cuĆ»a khaĆ¹i nieƤm veĆ baĆ»n ngaƵ vaĆø con ngƶƓĆøi.
BaĆ»n vaĆŖn vieĆ”t nhƶ sau,
GioĆ”ng nhƶ chƶ PhaƤt toĆ¢n quyĆ¹, chƶ ƱaĆÆi boĆ taĆ¹t ƱaƵ phaĆ¹t trieĆ„n taĆ¢m ƱaĆÆi chaĆ¹nh nieƤm tƦnh giaĆ¹c vaĆø
coĆøn nƶƵa,
TƶĆø ƱieĆ„m naĆøy trĆ“Ć» Ʊi, NgaĆøi Long ThoĆÆ trƬnh baĆøy boĆ Ć±eĆ taĆ¢m quy Ć¶Ć“Ć¹c (thoĆ¢ng thƶƓĆøng), sƶĆÆ thieĆ n Ć±Ć²nh veĆ taĆ¢m chaĆ¹nh nieƤm tƦnh giaĆ¹c thoĆ¢ng thƶƓĆøng.
Khi NgaĆøi Long ThoĆÆ giaĆ»ng giaĆ»i giaĆ¹o lyĆ¹ cuĆ»a ĆĆ¶Ć¹c PhaƤt veĆ taĆ¢m tƦnh giaĆ¹c chaĆ¹nh nieƤm trong moƤt caĆ¢u keƤ, NgaĆøi ƱaĆ»nh leĆ£ chƶ PhaƤt vaĆø sau ƱoĆ¹ trong ƱoaĆÆn keƤ thĆ¶Ć¹ hai NgaĆøi thƶĆÆc sƶĆÆ trƬnh baĆøy, Ć“Ć» ƱaĆ¢y ƱoaĆÆn keƤ vieĆ”t,
2. SƶĆÆ nuoĆ¢i dƶƓƵng taĆ¢m chaĆ¹nh nieƤm tƦnh giaĆ¹c cuĆ»a ĆĆ¶Ć¹c PhaƤt
ĆeĆ„ khoĆ¢ng bĆ² che aĆ¹m bĆ“Ć»i nhƶƵng nhaƤn thĆ¶Ć¹c, nhƶ BaĆ»n ngaƵ, caĆ¹c keĆ”t taƤp (uaĆ„n), yĆ¹ thĆ¶Ć¹c, vaĆø caĆ¹c thĆ¶Ć¹
khaĆ¹c PhaĆ»i luoĆ¢n ƱƶƓĆÆc ƱaĆ«c tĆnh hoĆ¹a bĆ“Ć»i taĆ¹nh khoĆ¢ng.
Do vaƤy, Ć“Ć» ƱaĆ¢y nhƶƵng gƬ NgaĆøi Long ThoĆÆ trƬnh baĆøy laĆø taĆ¢m chaĆ¹nh nieƤm tƦnh giaĆ¹c, laĆø sƶĆÆ nhaƤn bieĆ”t trƶĆÆc tieĆ”p cuĆ»a taĆ¹nh khoĆ¢ng, laĆø khoĆ¢ng coĆ¹ baĆ”t cĆ¶Ć¹ nhaƤn thĆ¶Ć¹c cuĆ»a khaĆ¹i nieƤm veĆ caĆ¹i toĆ¢i naĆøo. ĆĆ Ć±aĆ¢y, NgaĆøi phuĆ» nhaƤn khaĆ¹i nieƤm tƶĆÆ ngaƵ cuĆ»a ngƶƓĆøi khoĆ¢ng phaĆ»i tĆn ƱoĆ Ć±aĆÆo PhaƤt.
Sau ƱoĆ¹ khi noĆ¹i veĆ quan nieƤm cuĆ»a caĆ¹c uaĆ„n, NgaĆøi phuĆ» nhaƤn trƶƓĆøng phaĆ¹i PhaƤt giaĆ¹o nhƶ Vaibhasika vaĆø Sautrantika ƱaƵ trƬnh baĆøy khaĆ¹i nieƤm veĆ sƶĆÆ hieƤn hƶƵu thƶĆÆc sƶĆÆ cuĆ»a caĆ¹c uaĆ„n, vaĆø khi NgaĆøi noĆ¹i raĆØng quan nieƤm veĆ yĆ¹ thĆ¶Ć¹c laĆø sƶĆÆ troĆ”ng roĆ£ng, laĆø NgaĆøi phuĆ» nhaƤn quan ƱieĆ„m cuĆ»a PhaĆ¹i Duy ThĆ¶Ć¹c. Sau ƱoĆ¹ NgaĆøi noĆ¹i raĆØng thaƤt taĆ¹nh cuĆ»a boĆ Ć±eĆ taĆ¢m naĆøy thaƤt sƶĆÆ laĆø taĆ¹nh khoĆ¢ng. Tuy nhieĆ¢n, chƦ vĆ“Ć¹i nhaƤn thĆ¶Ć¹c veĆ taĆ¹nh khoĆ¢ng naĆøy khoĆ¢ng trĆ“Ć» thaĆønh taĆ¢m chaĆ¹nh nieƤm tƦnh giaĆ¹c toĆ”i thƶƓĆÆng,
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khoĆ¢ng trĆ“Ć» thaĆønh boĆ Ć±eĆ taĆ¢m, vƬ theĆ” NgaĆøi vieĆ”t ƱoaĆÆn keƤ thĆ¶Ć¹ 3, NgaĆøi vieĆ”t,
3. VĆ“Ć¹i moƤt taĆ¢m thaĆ”m nhuaĆ n loĆøng bi PhaĆ»i noĆ£ lƶĆÆc trau doĆ i [taĆ¢m chaĆ¹nh nieƤm tƦnh giaĆ¹c
Do ƱoĆ¹, quan ƱieĆ„m taĆ¢m tƦnh giaĆ¹c chaĆ¹nh nieƤm Ć“Ć» ƱaĆ¢y laĆø sƶĆÆ nhaƤn bieĆ”t trƶĆÆc tieĆ”p cuĆ»a taĆ¹nh khoĆ¢ng, ƱƶƓĆÆc boĆ„ sung hay cuĆ»ng coĆ” baĆØng boĆ Ć±eĆ taĆ¢m, taĆ¢m chaĆ¹nh nieƤm tƦnh giaĆ¹c vƬ ngƶƓĆøi khaĆ¹c. Do vaƤy NgaĆøi vieĆ”t,
Chƶ PhaƤt, caĆ¹c ĆaĆ”ng hieƤn thaĆ¢n cuĆ»a loĆøng ƱaĆÆi bi ĆeĆ u lieĆ¢n tuĆÆc phaĆ¹t trieĆ„n taĆ¢m chaĆ¹nh nieƤm tƦnh
giaĆ¹c naĆøy.
TƶĆø ƱoaĆÆn keƤ thĆ¶Ć¹ tƶ trĆ“Ć» veĆ sau, NgaĆøi Long ThoĆÆ trƬnh baĆøy nhƶƵng pheĆ¢ bƬnh veĆ quan ƱieĆ„m-Āā khoĆ¢ng-Āā phaĆ»i-Āā ƱaĆÆo PhaƤt.
NeĆ”u baĆÆn suy nghĆ³ saĆ¢u hĆ“n veĆ neĆ n taĆ»ng cuĆ»a quan ƱieĆ„m-ĀākhoĆ¢ng-ĀāphaĆ»i-ĀāƱaĆÆo-ĀāPhaƤt veĆ khaĆ¹i nieƤm baĆ»n ngaƵ , chuĆ¹ng ta coĆ¹ theĆ„ lieĆ¢n heƤ kinh nghieƤm rieĆ¢ng cuĆ»a chĆnh mƬnh, khi khaĆ»o saĆ¹t (trong sƶĆÆ hieĆ„u bieĆ”t ngaĆ¢y thĆ“ cuĆ»a mƬnh) caĆ¹ch chuĆ¹ng ta nhaƤn thĆ¶Ć¹c sƶĆÆ hieƤn hƶƵu cuĆ»a chĆnh mƬnh nhƶ nhƶƵng caĆ¹ nhaĆ¢n vaĆø caĆ¹i toĆ¢i, chuĆ¹ng ta bieĆ”t raĆØng neĆ”u nghĆ³ veĆ sƶĆÆ hieƤn hƶƵu tieĆ”p dieĆ£n lieĆ¢n quan ƱeĆ”n thaĆ¢n theĆ„, chuĆ¹ng ta coĆ¹ khaĆ¹i nieƤm hay trƶĆÆc giaĆ¹c veĆ tuoĆ„i taĆ¹c cuĆ»a thaĆ¢n theĆ„. VĆ duĆÆ, neĆ”u baĆÆn hoaĆøn toaĆøn trƶƓƻng thaĆønh ƱeĆ”n moƤt ƱoƤ tuoĆ„i naĆøo ƱoĆ¹ hay moƤt thĆ“Ćøi ƱieĆ„m naĆøo ƱoĆ¹ trong cuoƤc soĆ”ng baĆÆn, baĆÆn khoĆ¢ng coĆ¹ caĆ»m nhaƤn raĆØng āthaĆ¢n naĆøy gioĆ”ng nhƶ thaĆ¢n toĆ¢i coĆ¹ khi toĆ¢i coĆøn nhoĆ»ā. Do vaƤy, phaĆ n naĆøo baĆÆn thƶĆÆc sƶĆÆ chaĆ”p nhaƤn moƤt caĆ¹ch tƶĆÆ nhieĆ¢n quaĆ¹ trƬnh tuoĆ„i taĆ¹c cuĆ»a thaĆ¢n baĆÆn.
TƶƓng tƶĆÆ, ƱoĆ”i vĆ“Ć¹i moĆ”i quan heƤ vĆ“Ć¹i taĆ¢m, neĆ”u baĆÆn nghĆ³ veĆ traĆÆng thaĆ¹i hieƤn haĆønh cuĆ»a taĆ¢m baĆÆn ƱaƵ coĆ¹ lĆ“ĆÆi Ćch nhĆ“Ćø traĆ»i qua kinh nghieƤm laĆ¢u daĆøi qua sƶĆÆ giaĆ¹o duĆÆc chĆnh quy... Ć“Ć» ƱaĆ¢y moƤt laĆ n nƶƵa, chuĆ¹ng ta khoĆ¢ng caĆ»m thaĆ”y raĆØng ātaĆ¢m thĆ¶Ć¹c trƶƓƻng thaĆønh maĆø toĆ¢i coĆ¹ laĆÆi gioĆ”ng nhƶ taĆ¢m khi toĆ¢i coĆøn beĆ¹.ā Do ƱoĆ¹, lieĆ¢n quan ƱeĆ”n thaĆ¢n vaĆø taĆ¢m, chuĆ¹ng ta coĆ¹ caĆ»m giaĆ¹c noĆ¹ laĆø sƶĆÆ lieĆ¢n tuĆÆc, phĆ¶Ć¹c taĆÆp v.v.. Tuy nhieĆ¢n, khi lieĆ¢n heƤ ƱeĆ”n khaĆ¹i
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nieƤm caĆ¹i toĆ¢i cuĆ»a chuĆ¹ng ta, dƶƓĆøng nhƶ noĆ¹ laĆÆi hoaĆøn toaĆøn khaĆ¹c. Khi suy nghĆ³ veĆ chĆnh mƬnh, vĆ duĆÆ, neĆ”u coĆ” gaĆ©ng nhĆ“Ć¹ laĆÆi kinh nghieƤm tƶĆø thĆ“Ćøi coĆøn raĆ”t nhoĆ», chuĆ¹ng ta nhanh choĆ¹ng noĆ¹i raĆØng, āKhi toĆ¢i Ć“Ć» thĆ“Ćøi gian ƱoĆ¹ā
Do ƱoĆ¹, khi chuĆ¹ng ta sƶƻ duĆÆng cuĆøng thuaƤt ngƶƵ ātoĆ¢iā vaĆø keĆ¹o daĆøi noĆ¹ suoĆ”t quaƵng thĆ“Ćøi gian naĆøy, vaĆø cho raĆØng nhƶ theĆ„ caĆ¹ nhaĆ¢n naĆøy ƱaƵ Ʊi qua sƶĆÆ chuyeĆ„n traĆÆng thaĆ¹i thĆ“Ćøi gian. Nhƶ vaƤy, khoĆ¢ng gioĆ”ng thaĆ¢n vaĆø taĆ¢m, khi noĆ¹ xuaĆ”t phaĆ¹t tƶĆø khaĆ¹i nieƤm cuĆ»a baĆ»n ngaƵ, chuĆ¹ng ta coĆ¹ loaĆÆi khaĆ¹i nieƤm veĆ tĆnh duy nhaĆ”t naĆøy. ChuĆ¹ng ta caĆ»m thaĆ”y chƦ coĆ¹ moƤt vieƤc, theĆ” neĆ¢n chuĆ¹ng ta coĆ¹ theĆ„ hieĆ„u ƱƶƓĆÆc taĆÆi sao caĆ¹c trieĆ”t gia quy cho caĆ¹i moƤt hay tĆnh duy nhaĆ”t naĆøy cho ƱaĆ«c tĆnh cuĆ»a baĆ»n ngaƵ.
TƶƓng tƶĆÆ, khi quan saĆ¹t thaĆ¢n vaĆø taĆ¢m, chuĆ¹ng ta caĆ»m thaĆ”y āthaĆ¢n naĆøy laĆø cuĆ»a toĆ¢i, toĆ¢i coĆ¹ tƶ duy vaĆø caĆ»m xuĆ¹cā vaĆø v..v... ChuĆ¹ng ta caĆ»m thaĆ”y nhƶ theĆ„ Ć“Ć» beĆ¢n treĆ¢n quaĆ¹ trƬnh thaĆ¢n vaĆø taĆ¢m chuĆ¹ng ta, coĆ¹ ai ƱoĆ¹ hay ƱieĆ u gƬ ƱoĆ¹ ƱƶƓĆÆc goĆÆi laĆø caĆ¹i toĆ¢i hay baĆ»n ngaƵ, laĆø ngƶƓĆøi sĆ“Ć» hƶƵu cuƵng laĆø ngƶƓĆøi traĆ»i qua nhƶƵng kinh nghieƤm, laĆø ngƶƓĆøi chuĆ» sĆ“Ć» hƶƵu maĆø nhƶƵng loaĆÆi quaĆ¹ trƬnh naĆøy thuoƤc veĆ . ChuĆ¹ng ta caĆ»m thaĆ”y vƬ baĆ»n ngaƵ laĆø ngƶƓĆøi chuĆ» sĆ“Ć» hƶƵu hay ngƶƓĆøi kieĆ„m soaĆ¹t quaĆ¹ trƬnh naĆøy, quaĆ¹ trƬnh naĆøy tuĆøy thuoƤc vaĆøo baĆ»n ngaƵ nhƶng khoĆ¢ng theĆ„ ngƶƓĆÆc laĆÆi ƱƶƓĆÆc. BaĆ»n ngaƵ baĆØng caĆ¹ch naĆøo ƱoĆ¹ ƱoƤc laƤp vĆ“Ć¹i ƱieĆ u naĆøy.
Do ƱoĆ¹, trong caĆ¹ch naĆøy chuĆ¹ng ta coĆ¹ theĆ„ thaĆ”y quan nieƤm trieĆ”t hoĆÆc veĆ baĆ»n ngaƵ laĆø nhaĆ”t theĆ„, baĆ”t bieĆ”n vaĆø ƱoƤc laƤp, vaƤy laĆøm sao loaĆÆi quan ƱieĆ„m trieĆ”t hoĆÆc naĆøy coĆ¹ theĆ„ xuaĆ”t hieƤn. TƶƓng tƶĆÆ, caĆ¹c trƶƓĆøng phaĆ¹i khoĆ¢ng phaĆ»i ƱaĆÆo PhaƤt tranh caƵi raĆØng phaĆ»i coĆ¹ ƱieĆ u gƬ ƱoĆ¹ goĆÆi laĆø baĆ»n ngaƵ, vƬ khi caĆ¹c baĆÆn thaĆ”y ƱieĆ u gƬ ƱoĆ¹ baĆØng maĆ©t, theo baĆ»n naĆŖng baĆÆn khoĆ¢ng caĆ»m thaĆ”y āmaĆ©t toĆ¢i thaĆ”y ƱieĆ u naĆøy,ā maĆø ƱuĆ¹ng hĆ“n laĆø tƶ tƶƓƻng theo baĆ»n naĆŖng khĆ“Ć»i leĆ¢n ātoĆ¢i thaĆ”y ƱieĆ u naĆøyā. TheĆ” neĆ¢n, chuĆ¹ng ta coĆ¹ caĆ»m giaĆ¹c raĆØng baĆØng caĆ¹ch naĆøo ƱoĆ¹ caĆ¹c giaĆ¹c quan cuĆ»a chuĆ¹ng ta gioĆ”ng nhƶ nhƶƵng caĆ¹nh cƶƻa vaĆø nhƶ con ƱƶƓĆøng ƱeĆ„ ƱaĆÆt tĆ“Ć¹i, qua ƱoĆ¹ chuĆ¹ng ta kinh nghieƤm theĆ” gian. VaĆø ƱaĆ¢y ƱieĆ u ƱƶƓĆÆc goĆÆi laĆø baĆ»n ngaƵ, tham gia vaĆøo theĆ” gian
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qua nhƶƵng caĆ¹nh cƶƻa, ƱoĆ¹ laĆø caĆ¹c giaĆ¹c quan. NoĆ¹ laĆø loaĆÆi lyĆ¹ do maĆø caĆ¹c trƶƓĆøng phaĆ¹i kinh ƱieĆ„n khoĆ¢ng phaĆ»i ƱaĆÆo PhaƤt maĆ«c nhieĆ¢n coĆ¢ng nhaƤn khaĆ¹i nieƤm veĆ moƤt baĆ»n ngaƵ ƱoƤc laƤp, vĆ³nh cƶƻu.
Nhƶ ƱaƵ nhaĆ©c ƱeĆ”n trĆ¶Ć“Ć¹c ƱaĆ¢y, tƶĆø keƤ thĆ¶Ć¹ 4, NgaĆøi Long ThoĆÆ chƦ trĆch quan ƱieĆ„m khoĆ¢ng phaĆ»i ƱaĆÆo PhaƤt veĆ baĆ»n ngaƵ vaĆø trong keƤ thĆ¶Ć¹ 9 chuĆ¹ng ta ƱoĆÆc,
9.NeĆ”u laĆø moƤt thƶĆÆc theĆ„, noĆ¹ seƵ khoĆ¢ng thƶƓĆøng coĆøn VƬ caĆ¹c thƶĆÆc theĆ„ luoĆ¢n luoĆ¢n chuyeĆ„n bieĆ”n; VaĆø ƱoĆ”i vĆ“Ć¹i nhƶƵng thƶĆÆc theĆ„ voĆ¢ thƶƓĆøng, Ta khoĆ¢ng phuĆ» nhaƤn.
Do vaƤy, nhƶƵng gƬ NgaĆøi Long ThoĆÆ trƬnh baĆøy Ć“Ć» ƱaĆ¢y trong baĆøi keƤ keĆ”t thuĆ¹c Ć“Ć» ƱoaĆÆn ƱaĆ«c bieƤt naĆøy laĆø neĆ”u caĆ¹c trƶƓĆøng phaĆ¹i khoĆ¢ng phaĆ»i ƱaĆÆo PhaƤt maĆ«c nhieĆ¢n coĆ¢ng nhaƤn baĆ»n ngaƵ laĆø thƶƓĆøng coĆøn, baĆ”t bieĆ”n vaĆø ƱoƤc laƤp thƬ laĆøm sao moĆ”i tƶƓng quan giƶƵa baĆ»n ngaƵ naĆøy coĆ¹ theĆ„ ƱƶƓĆÆc cho laĆø baĆ”t bieĆ”n, ƱoƤc laƤp vaĆø vĆ“Ć¹i caĆ¹c uaĆ„n, caĆ¹c nguyeĆ¢n toĆ” cuĆ»a thaĆ¢n vaĆø taĆ¢m luoĆ¢n bieĆ”n ƱoĆ„i, thƬ laĆøm sao giaĆ»i thĆch ƱƶƓĆÆc moĆ”i lieĆ¢n quan giƶƵa hai ƱieĆ u naĆøy?
VƬ vaƤy, NgaĆøi Long ThoĆÆ bieƤn luaƤn raĆØng, gioĆ”ng nhƶ thaĆ¢n vaĆø taĆ¢m traĆ»i qua moƤt quaĆ¹ trƬnh thay ƱoĆ„i, neĆ¢n baĆ»n ngaƵ hay khaĆ¹i nieƤm cuĆ»a con ngƶƓĆøi (ƱaƵ ƱƶƓĆÆc Ć±Ć²nh roƵ treĆ¢n thaĆ¢n vaĆø taĆ¢m) cuƵng phaĆ»i chĆ²u thay ƱoĆ„i. VaĆø trong thƶĆÆc teĆ”, theo NgaĆøi Long ThoĆÆ bieƤn luaƤn raĆØng, neĆ”u chuĆ¹ng ta khaĆ»o saĆ¹t kyƵ lƶƓƵng caĆ¹ch khaĆ¹i nieƤm cuĆ»a baĆ»n ngaƵ vaƤn haĆønh trong chuĆ¹ng ta, thƬ ƱoĆ¹ laĆø sƶĆÆ coĆ¢ng nhaƤn naĆøy.
VĆ duĆÆ, khi chuĆ¹ng ta noĆ¹i āKhi toĆ¢i coĆøn treĆ», khi toĆ¢i giaĆø, khi toĆ¢i Ʊau oĆ”m, vaĆø khi toĆ¢i haĆÆnh phuĆ¹c, khoĆ¢ng haĆÆnh phuĆ¹c, v.v..ā Ć“Ć» ƱaĆ¢y nhƶƵng gƬ xaĆ»y ra laĆø caĆ¹c thuoƤc tĆnh cuĆ»a traĆÆng thaĆ¹i taĆ¢m vaĆø thaĆ¢n maĆø chuĆ¹ng thuoƤc veĆ , hoaĆ«c treĆ» hay giaĆø, beƤnh taƤt hay khoĆ»e maĆÆnh, taĆ”t caĆ» thuoƤc tĆnh naĆøy cuƵng ƱƶƓĆÆc quy cho vaĆø trĆ“Ć» thaĆønh thuoƤc tĆnh cuĆ»a con ngƶƓĆøi, nhƶ vaƤy baĆ»n ngaƵ ƱaƵ ƱƶƓĆÆc Ć±Ć²nh roƵ.
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MaĆ«t khaĆ¹c NgaĆøi Long ThoĆÆ giaĆ»i thĆch raĆØng neĆ”u baĆ»n ngaƵ laĆø hoaĆøn toaĆøn ƱoƤc laƤp, thƬ laĆøm theĆ” naĆøo baĆ»n ngaƵ ƱoƤc laƤp naĆøy coĆ¹ theĆ„ tƶƓng taĆ¹c vĆ“Ć¹i quaĆ¹ trƬnh thaĆ¢n vaĆø taĆ¢m ƱaƵ cuĆøng nhau taĆÆo ra sƶĆÆ hieƤn hƶƵu cuĆ»a caĆ¹ nhaĆ¢n naĆøy? VƬ theĆ” nhƶƵng gƬ giaĆ¹o lyĆ¹ ƱaĆÆo PhaƤt giaĆ»ng giaĆ»i laĆø thƶĆÆc taĆÆi cuĆ»a baĆ»n ngaƵ, sƶĆÆ hieƤn hƶƵu cuĆ»a baĆ»n ngaƵ vaĆø con ngƶƓĆøi chƦ coĆ¹ theĆ„ ƱƶƓĆÆc hieĆ„u dĆ¶Ć“Ć¹i daĆÆng ƱieĆ u gƬ ƱoĆ¹ ngaĆ£u nhieĆ¢n, ƱieĆ u gƬ ƱoĆ¹ phuĆÆ thuoƤc vaĆøo caĆ¹c keĆ”t taƤp cuĆ»a thaĆ¢n vaĆø taĆ¢m, caĆ¹c quaĆ¹ trƬnh taĆ¢m thĆ¶Ć¹c. Do vaƤy, ƱuĆ¹ng nhƶ caĆ¹c keĆ”t taƤp cuĆ»a thaĆ¢n vaĆø taĆ¢m laĆø voĆ¢ thƶƓĆøng, baĆ»n ngaƵ hay con ngƶƓĆøi ƱƶƓĆÆc Ć±Ć²nh roƵ treĆ¢n caĆ¹c quaĆ¹ trƬnh naĆøy cuƵng voĆ¢ thƶƓĆøng.
VaĆø sau ƱoĆ¹ NgaĆøi Long ThoĆÆ giaĆ»i thĆch raĆØng, tuy baĆ¹c boĆ» baĆ»n ngaƵ thƶƓĆøng haĆØng naĆøy, ƱoĆ¹ laĆø sƶĆÆ Ć±oƤc laƤp, nhƶng cuƵng khoĆ¢ng haĆøm yĆ¹ phuĆ» nhaƤn sƶĆÆ hieƤn hƶƵu cuĆ»a con ngƶƓĆøi, sƶĆÆ hieƤn hƶƵu cuĆ»a moƤt soĆ” loaĆÆi trung gian. ĆoĆ¹ laĆø ƱieĆ u taĆÆi sao NgaĆøi vieĆ”t; ƱoĆ”i vĆ“Ć¹i nhƶƵng thƶĆÆc theĆ„ voĆ¢ thƶƓĆøng maĆ«c duĆø baĆ»n ngaƵ nhƶ moƤt taĆ¹c nhaĆ¢n bĆ² phuĆ» nhaƤn laĆø ƱoƤc laƤp, ngƶƓĆøi ta vaĆ£n coĆ¹ theĆ„ duy trƬ khaĆ¹i nieƤm veĆ trung gian hay con ngƶƓĆøi laĆø voĆ¢ thƶƓĆøng.
Sau ƱoĆ¹, tƶĆø baĆøi keƤ thĆ¶Ć¹ 10, ta ƱoĆÆc,
10. TheĆ” gian naĆøy khoĆ¢ng coĆ¹ baĆ»n ngaƵ vaĆø nhƶƵng thĆ¶Ć¹ nhƶ vaƤy
LaĆÆi hoaĆøn toaĆøn bĆ² khoĆ”ng cheĆ” bĆ“Ć»i caĆ¹c khaĆ¹i nieƤm VeĆ nhƶƵng keĆ”t taƤp, nguyeĆ¢n toĆ” vaĆø thĆ¶Ć¹c giaĆ¹c, vaĆø ChuĆ» theĆ„ vaĆø ƱoĆ”i tƶƓĆÆng.
ĆĆ Ć±aĆ¢y ābaĆ»n ngaƵ vaĆø nhƶƵng thĆ¶Ć¹ nhƶ vaƤyā bao goĆ m moĆÆi ƱaĆ«c tĆnh hoaĆ«c thuaƤt ngƶƵ chung ƱƶƓĆÆc sƶƻ duĆÆng ƱeĆ„ chƦ caĆ¹ nhaĆ¢n hay con ngƶƓĆøi. VaĆø nhƶ vaƤy NgaĆøi Long ThoĆÆ Ć±aƵ phuĆ» nhaƤn khaĆ¹i nieƤm veĆ caĆ¹i toĆ¢i vaĆø tƶĆÆ ngaƵ, sau ƱoĆ¹ tieĆ”p tuĆÆc phuĆ» nhaƤn caĆ¹c trƶƓĆøng phaĆ¹i ƱaĆÆo PhaƤt nhƶ ƱaƵ giaĆ»i thĆch trĆ¶Ć“Ć¹c ƱoĆ¹, ƱaĆ«c bieƤt Ć“Ć» ƱaĆ¢y laĆø sƶĆÆ hieƤn hƶƵu thƶĆÆc teĆ” cuĆ»a caĆ¹c uaĆ„n, ƱaĆÆi v..v... PhaĆ n naĆøy cuĆ»a baĆ»n vaĆŖn tieĆ”p tuĆÆc ƱeĆ”n baĆøi keƤ 22.
Do ƱoĆ¹ trong baĆøi keƤ 22 cuĆ»a baĆ»n dĆ²ch chuĆ¹ng ta, vieĆ”t
22. VeĆ maĆ«t chuĆ» theĆ„ vaĆø ƱoĆ”i tƶƓĆÆng,
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baĆ”t cĆ¶Ć¹ nhƶƵng gƬ xuaĆ”t hieƤn ƱeĆ”n yĆ¹ thĆ¶Ć¹c, taĆ¹ch khoĆ»i nhƶƵng nhaƤn thĆ¶Ć¹c veĆ chĆnh chuĆ¹ng, thƬ ƱoĆ”i tƶƓĆÆng beĆ¢n ngoaĆøi chaĆŗng hieƤn hƶƵu Ć“Ć» baĆ”t cĆ¶Ć¹ nĆ“i
ƱaĆ¢u.
ĆĆ Ć±aĆ¢y sƶĆÆ trƬnh baĆøy cuĆ»a NgaĆøi Long ThoĆÆ laĆø pheĆ¢ phaĆ¹n theo phaĆ¹i Duy ThĆ¶Ć¹c, quan ƱieĆ„m veĆ thƶĆÆc taĆÆi cuĆ»a caĆ¹c trƶƓĆøng phaĆ¹i kinh ƱieĆ„n cuĆ»a ƱaĆÆo PhaƤt AĆn ƱoƤ, caĆ¹c trƶƓĆøng phaĆ¹i duy thƶĆÆc, Vaibhashika vaĆø Sautrantika. VaĆø do vaƤy, NgaĆøi vieĆ”t raĆØng taĆ¹ch rĆ“Ćøi khoĆ»i nhaƤn thĆ¶Ć¹c veĆ chĆnh chuĆ¹ng, ƱoĆ”i tƶƓĆÆng beĆ¢n ngoaĆøi khoĆ¢ng hieƤn hƶƵu Ć“Ć» baĆ”t cĆ¶Ć¹ ƱaĆ¢u.
Trong ƱoaĆÆn keƤ 25, chuĆ¹ng ta ƱoĆÆc,
2. ĆeĆ„ vƶƓĆÆt qua sƶĆÆ chaĆ”p baĆ¹m vaĆøo baĆ»n ngaƵ [ĆĆ¶Ć¹c PhaƤt] daĆÆy veĆ caĆ¹c uaĆ„n, ƱaĆÆi, vaĆø coĆøn nƶƵa, NhĆ“Ćø an truĆÆ trong [traĆÆng thaĆ¹i] duy thĆ¶Ć¹c, NhƶƵng ngƶƓĆøi ƱaĆÆi thieƤn duyeĆ¢n veĆ sau cuƵng phaĆ»i xaĆ»
(giaĆ¹o lyĆ¹] naĆøy.
NhƶƵng gƬ ƱƶƓĆÆc trƬnh baĆøy Ć“Ć» ƱaĆ¢y laĆø tieĆ”n trƬnh phaĆ¹t trieĆ„n cuĆ»a caĆ¹i thaĆ”y. Trong giai ƱoaĆÆn ƱaĆ u tieĆ¢n caĆ¹c baĆÆn baĆ¹c boĆ» khaĆ¹i nieƤm veĆ baĆ»n ngaƵ cuĆ»a nhƶƵng ngƶƓĆøi khoĆ¢ng phaĆ»i ƱaĆÆo PhaƤt vaĆø sau ƱoĆ¹ chaĆ”p nhaƤn thƶĆÆc taĆÆi cuĆ»a caĆ¹c uaĆ„n v.v.. Sau ƱoĆ¹, tƶĆø quan ƱieĆ„m cuĆ»a giaĆ¹o lyĆ¹ Duy ThĆ¶Ć¹c, hoĆÆ cuƵng phuĆ» nhaƤn ngay caĆ» sƶĆÆ hieƤn hƶƵu thƶĆÆc teĆ” cuĆ»a caĆ¹c uaĆ„n naĆøy. vaĆø tƶĆø ƱoaĆÆn keƤ 26 chuĆ¹ng ta ƱoĆÆc,
26. VĆ“Ć¹i ngƶƓĆøi theo phaĆ¹i Duy ThĆ¶Ć¹c, cho raĆØng TheĆ” giĆ“Ć¹i Ʊa daĆÆng naĆøy ƱƶƓĆÆc thieĆ”t laƤp bĆ“Ć»i taĆ¢m VaƤy baĆ»n taĆ¹nh cuĆ»a taĆ¢m ƱoĆ¹ laĆø gƬ? GiĆ“Ćø ƱaĆ¢y toĆ¢i seƵ giaĆ»ng giaĆ»i ƱieĆ„m naĆøy.
TƶĆø ƱieĆ„m naĆøy trĆ“Ć» Ʊi, NgaĆøi Long ThoĆÆ trƬnh baĆøy sƶĆÆ hieĆ„u bieĆ”t cuĆ»a phaĆ¹i Duy ThĆ¶Ć¹c veĆ baĆ»n taĆ¹nh cuĆ»a thƶĆÆc taĆÆi. Trong PhaĆ¹i Duy ThĆ¶Ć¹c, ƱaƵ baĆ¹c boĆ» sƶĆÆ hieƤn hƶƵu thƶĆÆc teĆ” cuĆ»a theĆ” giĆ“Ć¹i vaƤt chaĆ”t beĆ¢n ngoaĆøi, hoĆÆ chaĆ”p nhaƤn sƶĆÆ hieƤn hƶƵu thƶĆÆc sƶĆÆ cuĆ»a yĆ¹ thĆ¶Ć¹c, vaĆø vƬ theĆ” theo phaĆ¹i
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naĆøy, sƶĆÆ hieĆ„u bieĆ”t thƶĆÆc taĆÆi cuĆ»a yĆ¹ thĆ¶Ć¹c trĆ“Ć» neĆ¢n raĆ”t caĆ n thieĆ”t vaĆø trong rieĆ¢ng phaĆ¹i naĆøy ƱaƵ coĆ¹ nhieĆ u baƤc thaĆ y veĆ truyeĆ n thoĆ”ng nhaƤn thĆ¶Ć¹c luaƤn cuĆ»a ƱaĆÆo PhaƤt nhƶ NgaĆøi Dignaga (TraĆ n Na) vaĆø Dharmakirti (PhaĆ¹p XĆ¶Ć¹ng), vaĆø neĆ”u caĆ¹c baĆÆn xem xeĆ¹t caĆ¹c taĆ¹c phaĆ„m cuĆ»a NgaĆøi Dignaga vaĆø Dharmakirti, toaĆøn boƤ heƤ thoĆ”ng nhaƤn thĆ¶Ć¹c luaƤn ƱƶƓĆÆc xaĆ¢y dƶĆÆng treĆ¢n sƶĆÆ phaĆ¢n bieƤt giƶƵa nhaƤn thĆ¶Ć¹c veĆ theĆ” giĆ“Ć¹i beĆ¢n ngoaĆøi ngƶƓĆÆc laĆÆi vĆ“Ć¹i sƶĆÆ tƦnh giaĆ¹c tƶĆÆ nhaƤn thĆ¶Ć¹c. VaĆø vƬ thƶĆÆc taĆÆi cuĆ»a theĆ” giĆ“Ć¹i beĆ¢n ngoaĆøi, hay sƶĆÆ coĆ¹ caĆŖn cĆ¶Ć¹ vƶƵng chaĆ©c cuĆ»a nhaƤn thĆ¶Ć¹c chuĆ¹ng ta ƱƶƓĆÆc ƱaĆ«t neĆ n taĆ»ng treĆ¢n giaĆ¹ trĆ² cuĆ»a chĆnh baĆ»n thaĆ¢n nhaƤn thĆ¶Ć¹c, sƶĆÆ coĆ¹ caĆŖn cĆ¶Ć¹ vƶƵng chaĆ©c cuĆ»a nhaƤn thĆ¶Ć¹c sau ƱoĆ¹ ƱƶƓĆÆc ƱaĆ«t neĆ n taĆ»ng theo caĆ¹ch goĆ¹p phaĆ n cho nhƶƵng nhaƤn thĆ¶Ć¹c naĆøy, ƱoĆ¹ laĆø khaĆ» naĆŖng tƶĆÆ nhaƤn thĆ¶Ć¹c. VaĆø trong caĆ¹ch ƱoĆ¹ thƶĆÆc taĆÆi cuĆ»a yĆ¹ thĆ¶Ć¹c hay taĆ¢m ƱƶƓĆÆc thieĆ”t laƤp trong trƶƓĆøng phaĆ¹i naĆøy.
KeĆ” tieĆ”p chuĆ¹ng ta ƱoĆÆc trong ƱoaĆÆn keƤ 27,
27. āTaĆ”t caĆ» do taĆ¢m taĆÆo,ā ĆĆ¶Ć¹c TheĆ” ToĆ¢n ƱaƵ thuyeĆ”t ĆeĆ„ giuĆ¹p ngƶƓĆøi aĆ”u trĆ³ thoaĆ¹t khoĆ»i sĆ“ĆÆ haƵi, ThaƤt ra khoĆ¢ng phaĆ»i chaĆ¢n lyĆ¹ cĆ¶Ć¹u caĆ¹nh.
ĆĆ Ć±aĆ¢y NgaĆøi Long ThoĆÆ pheĆ¢ phaĆ¹n quan ƱieĆ„m cuĆ»a PhaĆ¹i Duy ThĆ¶Ć¹c, vaĆø dĆ³ nhieĆ¢n trong Kinh ƱieĆ„n cuĆ»a ĆĆ¶Ć¹c PhaƤt nhƶ Kinh MƶƓĆøi CaĆ”p ĆoƤ Dasabhumika (ThaƤp ĆĆ²a Kinh), maĆ«c duĆø coĆ¹ nhƶƵng dieĆ£n dĆ²ch khaĆ¹c bieƤt vaĆø cuƵng trong Lankavatara (Kinh LaĆŖng GiaĆø) coĆ¹ nhƶƵng trƬnh baĆøy dĆ¶Ć¹t khoaĆ¹t phaĆ»n baĆ¹c thƶĆÆc taĆÆi cuĆ»a theĆ” giĆ“Ć¹i beĆ¢n ngoaĆøi vaĆø thieĆ”t laƤp chaĆ¢n lyĆ¹ cuĆ»a Duy ThĆ¶Ć¹c. TƶƓng tƶĆÆ, neĆ”u xem xeĆ¹t luaƤn giaĆ»ng cuĆ»a NgaĆøi Vasubhandu (TheĆ” ThaĆ¢n) veĆ sƶĆÆ PhaĆ¢n bieƤt cuĆ»a Trung QuaĆ¹n vaĆø caĆ¹c CƶĆÆc Ćoan, ƱoĆ¹ laĆø baĆ»n vaĆŖn cuĆ»a NgaĆøi Maitreya, moƤt ƱoaĆÆn keƤ ƱaĆ«c bieƤt Ć“Ć» ƱoĆ¹ khi NgaĆøi Vasubandhu giaĆ»i thĆch luaƤn giaĆ»ng treĆ¢n ƱieĆ u naĆøy, NgaĆøi phaĆ¹t bieĆ„u dĆ¶Ć¹t khoaĆ¹t raĆØng moƤt trƬnh baĆøy noĆ¹i roƵ quaĆ¹ trƬnh tƶ duy laĆø bĆ² lƶĆøa doĆ”i, bĆ² boĆ¹p meĆ¹o laĆÆi thƶĆÆc sƶĆÆ hieƤn hƶƵu, vaĆø NgaĆøi noĆ¹i raĆØng khoĆ¢ng chƦ vaĆ”n ƱeĆ cuĆ»a hieƤn hƶƵu maĆø coĆøn laĆø khaĆ¹i nieƤm veĆ hieƤn hƶƵu, laĆø sƶĆÆ hieƤn hƶƵu noƤi taĆÆi. Trong taĆ¹c phaĆ„m
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cuĆ»a NgaĆøi Vasubandhu, quan ƱieĆ„m ƱƶƓĆÆc trƬnh baĆøy raĆ”t roƵ raĆøng raĆØng theo PhaĆ¹i Duy ThĆ¶Ć¹c, yĆ¹ thĆ¶Ć¹c, nhaƤn thĆ¶Ć¹c vaĆø quaĆ¹ trƬnh taĆ¢m thĆ¶Ć¹c thƶĆÆc sƶĆÆ sĆ“Ć» hƶƵu sƶĆÆ hieƤn hƶƵu noƤi taĆÆi thƶĆÆc teĆ”. Do ƱoĆ¹ khi NgaĆøi Long ThoĆÆ vaĆø PhaĆ¹i Trung QuaĆ¹n pheĆ¢ phaĆ¹n PhaĆ¹i Duy ThĆ¶Ć¹c, caĆ¹c vĆ² khoĆ¢ng pheĆ¢ phaĆ¹n baĆØng caĆ¹ch noĆ¹i raĆØng ĆĆ¶Ć¹c PhaƤt chƶa tƶĆøng daĆÆy Duy ThĆ¶Ć¹c. SƶĆÆ pheĆ¢ bƬnh naĆØm Ć“Ć» choĆ£ ƱuĆ¹ng laĆø ĆĆ¶Ć¹c PhaƤt coĆ¹ daĆÆy ƱieĆ u naĆøy trong kinh ƱieĆ„n nhƶ Kinh Santim Vairocana, LaĆøm SaĆ¹ng ToĆ» YĆ ĆĆ²nh CuĆ»a ĆĆ¶Ć¹c PhaƤt, Ć“Ć» ƱaĆ¢y giaĆ¹o lyĆ¹ veĆ taĆ¹nh khoĆ¢ng ƱƶƓĆÆc giaĆ»ng nghĆ³a dĆ¶Ć“Ć¹i daĆÆng ngƶƵ caĆ»nh hoĆ¹a nhƶƵng yĆ¹ nghĆ³a khaĆ¹c nhau veĆ taĆ¹nh khoĆ¢ng. NgaĆøi Long ThoĆÆ noĆ¹i raĆØng khoĆ¢ng phaĆ»i ĆĆ¶Ć¹c PhaƤt khoĆ¢ng daĆÆy Duy ThĆ¶Ć¹c, maĆø laĆø ĆĆ¶Ć¹c PhaƤt ban giaĆ¹o lyĆ¹ khoĆ¢ng tieĆ¢u bieĆ„u cho chaĆ¢n lyĆ¹ roĆ”t raĆ¹o. GiaĆ¹o lyĆ¹ ƱƶƓĆÆc giaĆ»ng daĆÆy cho moƤt muĆÆc ƱĆch ƱaĆ«c bieƤt. VƬ theĆ” NgaĆøi vieĆ”t,
ĆeĆ„ giuĆ¹p ngƶƓĆøi aĆ”u trĆ³ thoaĆ¹t khoĆ»i sĆ“ĆÆ haƵi, ThaƤt ra khoĆ¢ng phaĆ»i chaĆ¢n lyĆ¹ cĆ¶Ć¹u caĆ¹nh.
Sau ƱoĆ¹ trong ƱoaĆÆn keƤ 29, NgaĆøi Long ThoĆÆ vieĆ”t ĆĆ¶Ć¹c PhaƤt ƱaƵ daĆÆy raĆØng ngay caĆ» taĆ¢m cuƵng roĆ£ng khoĆ¢ng, vƬ theĆ” NgaĆøi vieĆ”t,
29. VĆ“Ć¹i ngƶƓĆøi ham thĆch ƱaĆÆi thƶĆøa ĆĆ¶Ć¹c PhaƤt ƱaƵ daĆÆy vaĆ©n taĆ©t VoĆ¢ ngaƵ trong bƬnh ƱaĆŗng hoaĆøn toaĆøn VaĆø taĆ¢m voĆ”n baĆ”t sinh boĆ„n nguyeĆ¢n.
TƶĆø ƱoaĆÆn keƤ 30, NgaĆøi Long ThoĆÆ pheĆ¢ bƬnh nguyeĆ¢n lyĆ¹ cĆ“ baĆ»n cuĆ»a PhaĆ¹i Duy ThĆ¶Ć¹c, ƱoĆ¹ laĆø khaĆ¹i nieƤm veĆ a laĆÆi da, neĆ n taĆ»ng cuĆ»a yĆ¹ thĆ¶Ć¹c. LyĆ¹ do vieƤc maĆ«c nhieĆ¢n coĆ¢ng nhaƤn khaĆ¹i nieƤm yĆ¹ thĆ¶Ć¹c neĆ n taĆ»ng naĆøy laĆø ƱeĆ„ thƶĆÆc sƶĆÆ tƬm kieĆ”m nhaĆ¢n daĆÆng thaƤt cuĆ»a con ngƶƓĆøi. VaĆø vƬ coĆ¹ nhieĆ u traĆÆng thaĆ¹i khoĆ¢ng chuĆ¹ taĆ¢m veĆ hieƤn hƶƵu nhƶ khi ngƶƓĆøi ta meƤt moĆ»i hay trong sƶĆÆ ngƶng nghƦ saĆ¢u v.v.. PhaĆ¹i Duy ThĆ¶Ć¹c xaĆ¹c nhaƤn raĆØng phaĆ»i coĆ¹ thĆ¶Ć¹c thĆ¶Ć¹ taĆ¹m ƱeĆ„ ghi nhĆ“Ć¹ tĆnh lieĆ¢n tuĆÆc cuĆ»a noĆ¹, vaĆø vƬ theĆ” neĆ”u chuĆ¹ng ta nhaƤn sƶĆÆ lieĆ¢n tuĆÆc cuĆ»a yĆ¹ thĆ¶Ć¹c laĆø neĆ n taĆ»ng cuĆ»a caĆ¹ nhaĆ¢n hieƤn hƶƵu, vaƤy trong traĆÆng thaĆ¹i voĆ¢ thĆ¶Ć¹c khi khoĆ¢ng coĆ¹ yĆ¹ thĆ¶Ć¹c kinh nghieƤm thƬ seƵ khoĆ¢ng coĆ¹ ngƶƓĆøi, sƶĆÆ lieĆ¢n tuĆÆc cuĆ»a con ngƶƓĆøi seƵ giaĆ¹n ƱoaĆÆn. VƬ theĆ” ƱaĆ¢y laĆø
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lyĆ¹ do taĆÆi sao PhaĆ¹i Duy ThĆ¶Ć¹c maĆ«c nhieĆ¢n coĆ¢ng nhaƤn khaĆ¹i nieƤm veĆ a laĆÆi da thĆ¶Ć¹c, neĆ n taĆ»ng cuĆ»a yĆ¹ thĆ¶Ć¹c. Tuy nhieĆ¢n, khaĆ¹i nieƤm naĆøy bĆ² NgaĆøi Long ThoĆÆ phuĆ» nhaƤn. TƶƓng tƶĆÆ, khaĆ¹i nieƤm veĆ sƶĆÆ tƦnh giaĆ¹c tƶĆÆ nhaƤn thĆ¶Ć¹c, ƱoĆ¹ laĆø thuoƤc tĆnh phi nhaƤn thĆ¶Ć¹c cuĆ»a yĆ¹ thĆ¶Ć¹c cuƵng bĆ² phuĆ» nhaƤn. Sau ƱoĆ¹ trong keƤ 39, NgaĆøi Long ThoĆÆ vieĆ”t,
39. NgƶƓĆøi nhaƤn thĆ¶Ć¹c nhaƤn bieĆ”t nhƶƵng gƬ coĆ¹ theĆ„ nhaƤn thĆ¶Ć¹c
KhoĆ¢ng coĆ¹ nhƶƵng gƬ coĆ¹ theĆ„ nhaƤn thĆ¶Ć¹c thƬ khoĆ¢ng coĆ¹ nhaƤn thĆ¶Ć¹c;
TheĆ” neĆ¢n taĆÆi sao khoĆ¢ng thƶĆøa nhaƤn ChuĆ» theĆ„ cuƵng nhƶ ƱoĆ”i tƶƓĆÆng hoaĆøn toaĆøn khoĆ¢ng
hieƤn hƶƵu?
CaĆ¹c baĆÆn bieĆ”t, nhƶƵng gƬ NgaĆøi Long ThoĆÆ trƬnh baĆøy Ć“Ć» ƱaĆ¢y laĆø khi chuĆ¹ng ta coĆ¹ caĆ¹c khaĆ¹i nieƤm nhƶ chuĆ» theĆ„ vaĆø ƱoĆ”i tƶƓĆÆng, ngƶƓĆøi nhaƤn thĆ¶Ć¹c vaĆø ƱoĆ”i tƶƓĆÆng ƱƶƓĆÆc nhaƤn thĆ¶Ć¹c, ƱoĆ¹ laĆø nhƶƵng khaĆ¹i nieƤm xuaĆ”t hieƤn treĆ¢n caĆŖn baĆ»n lieĆ¢n quan laĆ£n nhau. NoĆ¹ khoĆ¢ng laĆø trƶƓĆøng hĆ“ĆÆp nhaƤn thĆ¶Ć¹c xaĆ¹c minh ƱoĆ”i tƶƓĆÆng. TƶĆÆ thaĆ¢n sƶĆÆ nhaƤn thĆ¶Ć¹c ƱƶƓĆÆc xaĆ¹c minh bĆ“Ć»i moƤt loaĆÆi yeĆ”u toĆ” thĆ¶Ć¹ ba ƱoĆ¹ laĆø sƶĆÆ tƦnh giaĆ¹c tƶĆÆ nhaƤn thĆ¶Ć¹c. VƬ theĆ” NgaĆøi Long ThoĆÆ noĆ¹i, gioĆ”ng nhƶ trong trƶƓĆøng hĆ“ĆÆp caĆ¹c baĆÆn bieĆ”t veĆ taĆ¹c duĆÆng, haĆønh ƱoƤng vaĆø ƱoĆ”i tƶƓĆÆng cuĆ»a haĆønh ƱoƤng, caĆ» ba yeĆ”u toĆ” veĆ haĆønh ƱoƤng naĆøy ƱeĆ u phuĆÆ thuoƤc vaĆø Ć±Ć²nh roƵ laĆ£n nhau. NgƶƓĆøi ta khoĆ¢ng theĆ„ xaĆ¹c Ć±Ć²nh mƬnh neĆ”u khoĆ¢ng coĆ¹ ngƶƓĆøi khaĆ¹c. Do ƱoĆ¹, qua sƶĆÆ phuĆÆ thuoƤc laĆ£n nhau, ngƶƓĆøi ta coĆ¹ theĆ„ xaĆ¹c nhaƤn caĆ¹c khaĆ¹i nieƤm naĆøy. TheĆ” neĆ¢n, ƱaĆ¢y laĆø ƱieĆ u NgaĆøi Long ThoĆÆ trƬnh baĆøy trong keƤ 39.
KhaĆ¹i nieƤm phuĆÆ thuoƤc laĆ£n nhau naĆøy ƱaƵ ƱƶƓĆÆc trƬnh baĆøy raĆ”t roƵ trong luaƤn giaĆ»ng veĆ Mulamadhyamikakarika (CaĆŖn baĆ»n Trung QuaĆ¹n LuaƤn) cuĆ»a NgaĆøi NguyeƤt XĆ¶Ć¹ng.
KeĆ” tieĆ”p trong keƤ 58, treĆ¢n trang 19, chuĆ¹ng ta ƱoĆÆc,
58. Khi noĆ¹i veĆ taĆ¹nh khoĆ¢ng nhƶ baĆ»n theĆ„ [cuĆ»a hieƤn tƶƓĆÆng]
ChaĆŗng phaĆ»i ƱeĆ xĆ¶Ć“Ć¹ng thuyeĆ”t ƱoaĆÆn kieĆ”n
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Quan ƱieĆ„m cuĆ»a NgaĆøi Long ThoĆÆ Ć“Ć» ƱaĆ¢y laĆø giaĆ¹o lyĆ¹ veĆ taĆ¹nh khoĆ¢ng trƬnh baĆøy moĆÆi hieƤn tƶƓĆÆng laĆø troĆ”ng roĆ£ng vƬ chuĆ¹ng ƱeĆ u phuĆÆ thuoƤc, vƬ chuĆ¹ng khoĆ¢ng coĆ¹ baĆ»n taĆ¹nh ƱoƤc laƤp. Do vaƤy taĆ¹nh khoĆ¢ng ƱƶƓĆÆc trƬnh baĆøy nhƶ chaĆ¢n taĆ¹nh cuĆ»a sƶĆÆ vaƤt. VƬ chuĆ¹ng laĆø chaĆ¢n taĆ¹nh cuĆ»a sƶĆÆ vaƤt vaĆø ƱoĆ¹ laĆø hieƤn tƶƓĆÆng maĆø chuĆ¹ng ta coĆ¹ theĆ„ noĆ¹i veĆ chaĆ¢nt taĆ¹nh, theĆ” neĆ¢n giaĆ¹o lyĆ¹ veĆ taĆ¹nh khoĆ¢ng khoĆ¢ng taĆÆo thaĆønh moƤt daĆÆng ƱoaĆÆn kieĆ”n vƬ Ć“Ć» ƱaĆ¢y chuĆ¹ng ta Ʊang noĆ¹i veĆ taĆ¹nh khoĆ¢ng nhƶ baĆ»n chaĆ”t toĆ”i haƤu cuĆ»a sƶĆÆ vaƤt hieƤn taĆÆi. Do ƱoĆ¹ tieĆ”n trƬnh naĆøy ƱƶƓĆÆc trƬnh baĆøy raĆ”t roƵ raĆøng trong TrĆ tueƤ NeĆ n taĆ»ng cuĆ»a NgaĆøi Long ThoĆÆ veĆ Trung ĆaĆÆo, Mula madhyamikakarika (CaĆŖn baĆ»n Trung QuaĆ¹n LuaƤn), Ć“Ć» ƱaĆ¢y NgaĆøi giaĆ»i thĆch yĆ¹ nghĆ³a cuĆ»a taĆ¹nh khoĆ¢ng dĆ¶Ć“Ć¹i daĆÆng lyĆ¹ duyeĆ¢n khĆ“Ć»i, khi NgaĆøi noĆ¹i raĆØng, āvƬ khĆ“Ć»i nguyeĆ¢n ƱaƵ phuĆÆ thuoƤc neĆ¢n ƱƶƓĆÆc daĆÆy raĆØng ƱoĆ¹ laĆø sƶĆÆ troĆ”ng roĆ£ng.ā
Do vaƤy, Ć“Ć» ƱaĆ¢y NgaĆøi xem yĆ¹ nghĆ³a cuĆ»a taĆ¹nh khoĆ¢ng vaĆø lyĆ¹ duyeĆ¢n khĆ“Ć»i laĆø ngang nhau. TheĆ” neĆ¢n vƬ taĆ¹nh khoĆ¢ng laĆø baĆ»n theĆ„ toĆ”i haƤu cuĆ»a sƶĆÆ vaƤt neĆ¢n giaĆ¹o lyĆ¹ veĆ taĆ¹nh khoĆ¢ng khoĆ¢ng taĆÆo thaĆønh daĆÆng ƱoaĆÆn kieĆ”n.
TƶƓng tƶĆÆ, NgaĆøi Long ThoĆÆ vieĆ”t,
CuƵng chaĆŗng ƱeĆ xuaĆ”t thuyeĆ”t thƶƓĆøng kieĆ”n.
NhƶƵng gƬ NgaĆøi Long ThoĆÆ trƬnh baĆøy Ć“Ć» ƱaĆ¢y laĆø taĆ¹nh khoĆ¢ng, ƱoĆ¹ laĆø baĆ»n theĆ„ toĆ”i haƤu cuĆ»a sƶĆÆ vaƤt, tƶĆÆ noĆ¹ khoĆ¢ng thƶĆÆc sƶĆÆ hieƤn hƶƵu, tƶĆÆ noĆ¹ laĆø sƶĆÆ khĆ“Ć»i nguyeĆ¢n phuĆÆ thuoƤc, neĆ¢n khoĆ¢ng gioĆ”ng nhƶ PhaĆ¹i Duy ThĆ¶Ć¹c baĆ¹c boĆ» baĆ»n taĆ¹nh ƱƶƓĆÆc gaĆ¹n cho taĆÆo neĆ¢n hieƤn hƶƵu thƶĆÆc sƶĆÆ cho taĆ¹nh khoĆ¢ng, traĆ¹i laĆÆi trong giaĆ¹o lyĆ¹ cuĆ»a NgaĆøi Long ThoĆÆ, khoĆ¢ng chƦ hieƤn tƶƓĆÆng laĆø troĆ”ng khoĆ¢ng maĆø taĆ¹nh khoĆ¢ng cuĆ»a hieƤn tƶƓĆÆng cuƵng laĆø troĆ”ng roĆ£ng. Do vaƤy, ngƶƓĆøi ta noĆ¹i veĆ taĆ¹nh khoĆ¢ng cuĆ»a taĆ¹nh khoĆ¢ng. VaĆø vƬ theĆ” cuƵng khoĆ¢ng coĆ¹ sƶĆÆ nguy hieĆ„m laĆø rĆ“i vaĆøo thuyeĆ”t thƶƓĆøng kieĆ”n. Trong caĆ¹ch naĆøy giaĆ¹o lyĆ¹ veĆ taĆ¹nh khoĆ¢ng baĆ»o veƤ haĆønh giaĆ» khoĆ»i caĆ» hai thuyeĆ”t thƶƓĆøng kieĆ”n vaĆø ƱoaĆÆn kieĆ”n.
ChuĆ¹ng ta ƱoĆÆc trong keƤ 59,
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59. KhĆ“Ć»i ƱaĆ u vĆ“Ć¹i voĆ¢ minh vaĆø keĆ”t thuĆ¹c vĆ“Ć¹i tuoĆ„i giaĆø,
TaĆ”t caĆ» quaĆ¹ trƬnh ƱoĆ¹ ƱeĆ u xuaĆ”t hieƤn tƶĆø MoĆ”i noĆ”i keĆ”t cuĆ»a thaƤp nhĆ² nhaĆ¢n duyeĆ¢n, ChuĆ¹ng ta haƵy chaĆ”p nhaƤn chuĆ¹ng gioĆ”ng nhƶ giaĆ”c
moƤng vaĆø aĆ»o aĆ»nh.
NgaĆøi Long ThoĆÆ giaĆ»i thĆch Ć“Ć» ƱaĆ¢y raĆØng trong luĆ¹c baĆ¹c boĆ» baĆ”t kyĆø khaĆ¹i nieƤm naĆøo veĆ hieƤn hƶƵu thƶĆÆc sƶĆÆ trong giaĆ¹o lyĆ¹ veĆ taĆ¹nh khoĆ¢ng, ngƶƓĆøi ta vaĆ£n coĆ¹ theĆ„ duy trƬ khaĆ¹i nieƤm maĆÆch laĆÆc, thieĆ”t thƶĆÆc veĆ thƶĆÆc taĆÆi.
ĆĆ Ć±aĆ¢y NgaĆøi giaĆ»i thĆch thƶĆÆc taĆÆi dĆ¶Ć“Ć¹i daĆÆng lyĆ¹ duyeĆ¢n khĆ“Ć»i. LyĆ¹ duyeĆ¢n khĆ“Ć»i gaĆ©n lieĆ n vĆ“Ć¹i theĆ” giĆ“Ć¹i beĆ¢n ngoaĆøi, lyĆ¹ duyeĆ¢n khĆ“Ć»i Ʊi ƱoĆ¢i vĆ“Ć¹i theĆ” giĆ“Ć¹i beĆ¢n trong cuĆ»a chuĆ¹ng sinh vaĆø dĆ³ nhieĆ¢n, sƶĆÆ khĆ“Ć»i nguyeĆ¢n cuĆ»a chuĆ¹ng sinh ƱƶƓĆÆc giaĆ»i thĆch dĆ¶Ć“Ć¹i daĆÆng ThaƤp NhĆ² NhaĆ¢n DuyeĆ¢n cuĆ»a giaĆ¹o lyĆ¹ ĆĆ¶Ć¹c PhaƤt..
Do vaƤy nguyeĆ¢n lyĆ¹ chĆnh ƱƶƓĆÆc vieƤn daĆ£n Ć“Ć» ƱaĆ¢y laĆø nguyeĆ¢n lyĆ¹ nhaĆ¢n quaĆ», neĆ¢n treĆ¢n neĆ n taĆ»ng cuĆ»a luaƤt nhaĆ¢n quaĆ», NgaĆøi Rolpai Dorje vieĆ”t moƤt baĆ»n vaĆŖn ƱƶƓĆÆc goĆÆi laĆø BaĆøi Ca treĆ¢n CaĆ¹i ThaĆ”y, NhaƤn ra DieƤn maĆÆo BaĆø meĆÆ cuĆ»a toĆ¢i hay NhaƤn ra BaĆø meĆÆ cuĆ»a toĆ¢i, trong ƱoĆ¹ NgaĆøi vieĆ”t baĆøi keƤ sau ƱaĆ¢y.
ĆĆ Ć±aĆ¢y, BaĆø meĆÆ trong yĆ¹ nghĆ³a cuĆ»a taĆ¹nh khoĆ¢ng. TaĆ¹nh khoĆ¢ng laĆø baĆ»n theĆ„ toĆ”i haƤu cuĆ»a moĆÆi sƶĆÆ, NgaĆøi nhaĆ©c ƱeĆ”n taĆ¹nh khoĆ¢ng nhƶ BaĆø meĆÆ.
Do vaƤy ƱeĆ caƤp ƱeĆ”n moĆ£i quan ƱieĆ„m khaĆ¹c nhau cuĆ»a caĆ¹c TrƶƓĆøng phaĆ¹i ƱaĆÆo PhaƤt, NgaĆøi vieĆ”t nhƶ sau, duĆø tƶĆÆ thaĆ¢n caĆ¹c baĆøi keƤ maĆø vieƤc tuĆÆng nieĆÆĆ¢m cuĆ»a toĆ¢i veĆ baĆøi keƤ coĆ¹ theĆ„ coĆ¹ nhƶƵng lĆ“Ćøi khoĆ¢ng chĆnh xaĆ¹c. NgaĆøi vieĆ”t raĆØng vieƤc Ʊƶa ra loaĆÆi khaĆ¹i nieƤm thoĆ¢ng thƶƓĆøng veĆ thƶĆÆc taĆÆi beĆ¢n ngoaĆøi coĆ¹ theĆ„ ƱƶƓĆÆc xaĆ¹c nhaƤn, vƬ theĆ” nhƶƵng baƤc thaĆ y cuĆ»a phaĆ¹i Vaibhashika vaĆø Sautrantika khoĆ¢ng caĆ n quaĆ¹ lo nghĆ³ khi caĆ¹c vĆ² baĆ¹c boĆ» khaĆ¹i nieƤm cuĆ»a tƶĆÆ ngaƵ ƱoƤc laƤp vĆ“Ć¹i Vaibhashika vaĆø Sautrantika; hai trƶƓĆøng phaĆ¹i PhaƤt giaĆ¹o, vieƤc coĆ¹ khaĆ¹i nieƤm maĆÆnh meƵ veĆ theĆ” giĆ“Ć¹i hieƤn hƶƵu laĆø raĆ”t quan troĆÆng. Do ƱoĆ¹, caĆ¹c vĆ² quy
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thƶĆÆc taĆÆi cho nhƶƵng haĆÆt cĆ“ baĆ»n v.v.. nhƶ chuĆ¹ng ta ƱaƵ baĆøn luaƤn trĆ¶Ć“Ć¹c ƱaĆ¢y. NhƶƵng gƬ NgaĆøi Jang-Āāgya noĆ¹i laĆø vƬ ngƶƓĆøi ta coĆ¹ theĆ„ coĆ¹ khaĆ¹i nieƤm thieĆ”t thƶĆÆc veĆ theĆ” giĆ“Ć¹i beĆ¢n ngoaĆøi naĆøy, khoĆ¢ng coĆ¢ng nhaƤn thƶĆÆc taĆÆi cuĆ»a chuĆ¹ng trong nhƶƵng nguyeĆ¢n toĆ” ƱƶƓĆÆc taĆÆo thaĆønh sƶĆÆ baĆ”t khaĆ» phaĆ¢n, trƶƓĆøng cƶƻu, toĆ”i haƤu neĆ¢n caĆ¹c baƤc thaĆ y khoĆ¢ng caĆ n lo nghĆ³.
KeĆ” tieĆ”p, noĆ¹i vĆ“Ć¹i caĆ¹c baƤc thaĆ y cuĆ»a PhaĆ¹i Duy ThĆ¶Ć¹c, NgaĆøi noĆ¹i raĆØng maĆ«c duĆø ngƶƓĆøi ta khoĆ¢ng chaĆ”p nhaƤn khaĆ¹i nieƤm khaĆ» naĆŖng tƶĆÆ nhaƤn bieĆ”t naĆøy, ngƶƓĆøi ta vaĆ£n coĆ¹ theĆ„ duy trƬ khaĆ¹i nieƤm gaĆ©n keĆ”t cuĆ»a chuĆ» theĆ„ vaĆø ƱoĆ”i tƶƓĆÆng, nhaƤn thĆ¶Ć¹c vaĆø ƱoĆ”i tƶƓĆÆng ƱƶƓĆÆc nhaƤn thĆ¶Ć¹c. VƬ theĆ” caĆ¹c baƤc thaĆ y cuĆ»a PhaĆ¹i Duy ThĆ¶Ć¹c khoĆ¢ng caĆ n lo nghĆ³ quaĆ¹ nhieĆ u.
Sau ƱoĆ¹ NgaĆøi tieĆ”p tuĆÆc vaĆø noĆ¹i vĆ“Ć¹i caĆ¹c trieĆ”t gia cuĆ»a phaĆ¹i Trung ĆaĆÆo ƱaƵ nhaĆ”n maĆÆnh treĆ¢n moƤt soĆ” khaĆ¹i nieƤm veĆ thƶĆÆc taĆÆi beĆ¢n trong treĆ¢n bƬnh dieƤn quy Ć¶Ć“Ć¹c, NgaĆøi noĆ¹i raĆØng caĆ¹c vĆ² cuƵng khoĆ¢ng caĆ n lo nghĆ³, caĆ¹c baĆÆn bieĆ”t, maĆ«c duĆø baĆ¹c boĆ» baĆ”t cĆ¶Ć¹ khaĆ¹i nieƤm veĆ beĆ¢n trong naĆøo, ngƶƓĆøi ta vaĆ£n coĆ¹ theĆ„ duy trƬ moƤt hieĆ„u bieĆ”t gaĆ©n keĆ”t veĆ theĆ” giĆ“Ć¹i cuĆ»a lyĆ¹ duyeĆ¢n khĆ“Ć»i. VƬ theĆ” caĆ¹c vĆ² thaĆ y cuĆ»a Svatantrika Madhyamaka (Trung QuaĆ¹n Y TƶĆÆ KhĆ“Ć»i ToĆ¢ng) khoĆ¢ng caĆ n lo nghĆ³.
TheĆ” neĆ¢n nhƶƵng gƬ NgaĆøi Jang-Āāgya noĆ¹i Ć“Ć» ƱaĆ¢y laĆø, neĆ”u ngƶƓĆøi ta thƶĆÆc sƶĆÆ hieĆ„u giaĆ¹o lyĆ¹ cuĆ»a NgaĆøi Long ThoĆÆ, ƱaĆ«c bieƤt trong caĆ¹ch duy nhaĆ”t ƱaƵ ƱƶƓĆÆc vieĆ”t bĆ“Ć»i caĆ¹c baƤc thaĆ y nhƶ Buddhapalita vaĆø Chandrakirti, ngƶƓĆøi ta seƵ coĆ¹ sƶĆÆ hieĆ„u bieĆ”t raĆ”t saĆ¢u saĆ©c veĆ yĆ¹ nghĆ³a cuoĆ”i cuĆøng cuĆ»a taĆ¹nh khoĆ¢ng, Ć“Ć» ƱoĆ¹ ngay caĆ» daĆ”u veĆ”t baĆ¹m chaĆ”p vaĆøo baĆ”t kyĆø khaĆ¹i nieƤm veĆ Ć±oĆ”i tƶƓĆÆng hieƤn hƶƵu noƤi taĆÆi naĆøo ƱeĆ u bĆ² loaĆÆi boĆ».
Tuy nhieĆ¢n, cuĆøng vĆ“Ć¹i caĆ¹i thaĆ”y ƱoĆ¹, coĆ¹ moƤt khaĆ¹i nieƤm thieĆ”t thƶĆÆc gaĆ©n keĆ”t cuĆ»a thƶĆÆc taĆÆi maĆø nhaĆ¢n, quaĆ» vaĆø moĆÆi sƶĆÆ quy Ć¶Ć“Ć¹c vaƤn haĆønh trong ƱoĆ¹. VƬ theĆ” neĆ”u thƶĆÆc sƶĆÆ khaĆ»o saĆ¹t kyƵ lƶƓƵng thƬ ngƶƓĆøi ta thƶĆÆc sƶĆÆ coĆ¹ theĆ„ tieĆ”n ƱeĆ”n vieƤc nhaƤn ra trong giaĆ¹o lyĆ¹ cuĆ»a NgaĆøi Long ThoĆÆ raĆØng ƱieĆ u ƱoĆ¹ thƶĆÆc sƶĆÆ laĆø phƶƓng phaĆ¹p vaĆø sƶĆÆ giaĆ»i
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ƱoƤc ƱeĆ„ choĆ”ng laĆÆi vieƤc baĆ¹m chaĆ”p thaĆ¢m caĆŖn coĆ” ƱeĆ” vaĆøo baĆ»n ngaƵ beĆ¢n trong chuĆ¹ng ta, baĆ¹m chaĆ”p thaĆ¢m caĆŖn coĆ” ƱeĆ”, saĆ¢u saĆ©c vaĆøo thƶĆÆc taĆÆi hieƤn hƶƵu.
VaĆø, cuĆøng luĆ¹c, ngƶƓĆøi ta khoĆ¢ng theĆ„ rĆ“i vaĆøo daĆÆng ƱoaĆÆn kieĆ”n, maĆø ƱuĆ¹ng hĆ“n laĆø sƶĆÆ duy trƬ khaĆ¹i nieƤm thieĆ”t thƶĆÆc veĆ thƶĆÆc taĆÆi, vaĆø do vaƤy cuĆøng luĆ¹c giaĆ¹o lyĆ¹ NgaĆøi Long ThoĆÆ hoaĆøn toaĆøn thoaĆ¹t khoĆ»i baĆ”t kyĆø khuyeĆ”t ƱieĆ„m naĆøo vaĆø ƱƶƓĆÆc hoĆ£ trĆ“ĆÆ hoaĆøn toaĆøn bĆ“Ć»i nguyeĆ¢n nhaĆ¢n. VƬ theĆ” khi caĆ¹c baĆÆn suy nghĆ³ veĆ nhƶƵng doĆøng naĆøy, dĆ³ nhieĆ¢n toĆ¢i khoĆ¢ng khaĆŗng Ć±Ć²nh raĆØng toĆ¢i ƱaƵ nhaƤn ra taĆ¹nh khoĆ¢ng, nhƶng toĆ¢i coĆ¹ theĆ„ noĆ¹i raĆØng toĆ¢i ƱaƵ neĆ”m ƱƶƓĆÆc moƤt loaĆÆi muĆøi vĆ² cuĆ»a noĆ¹, toĆ”i thieĆ„u ƱƶƓĆÆc chuĆ¹t Ćt, vaƤy khi caĆ¹c baĆÆn nghieĆ¢n cĆ¶Ć¹u saĆ¢u treĆ¢n thƶĆÆc nghĆ³a cuĆ»a taĆ¹nh khoĆ¢ng vaĆø khi coĆ¹ ƱƶƓĆÆc moƤt Ćt muĆøi vĆ² cuĆ»a noĆ¹, thƬ roƵ raĆøng khi nghe nhƶƵng lĆ“Ćøi gioĆ”ng nhƶ taĆ¹nh khoĆ¢ng, noĆ¹ xuaĆ”t hieƤn vaĆø gĆ“ĆÆi leĆ¢n trong caĆ¹c baĆÆn moƤt kinh nghieƤm hoaĆøn toaĆøn khaĆ¹c, vaĆø neĆ”u khoĆ¢ng thƬ ngƶƓĆøi ta coĆ¹ theĆ„ hieĆ„u sai giaĆ¹o lyĆ¹ cuĆ»a NgaĆøi Long ThoĆÆ.
GiaĆ¹o lyĆ¹ cuĆ»a nhƶƵng baƤc nhƶ NgaĆøi Long ThoĆÆ khoĆ¢ng theĆ„ xem nhƶ baĆ”t cĆ¶Ć¹ loaĆÆi lyĆ¹ thuyeĆ”t suoĆ¢ng cuĆ»a caĆ¹c giaĆ¹o sƶ, nhƶƵng ngƶƓĆøi ƱaƵ phaĆ¹t trieĆ„n moƤt soĆ” loaĆÆi quan ƱieĆ„m coĆ¹ tĆnh chaĆ”t suy ƱoaĆ¹n. ĆuĆ¹ng hĆ“n giaĆ¹o lyĆ¹ cuĆ»a NgaĆøi Long ThoĆÆ veĆ taĆ¹nh khoĆ¢ng laĆø giaĆ¹o lyĆ¹ lieĆ¢n quan trƶĆÆc tieĆ”p ƱeĆ”n kinh nghieƤm cuĆ»a chuĆ¹ng ta, ƱeĆ”n sƶĆÆ tƬm kieĆ”m giaĆ¹c ngoƤ cuĆ»a chuĆ¹ng ta.
Sau ƱaĆ¢y toĆ¢i seƵ choĆÆn ra hai keƤ keĆ” tieĆ”p, keƤ 70, treĆ¢n trang 12, keƤ vieĆ”t,
70. TaĆ¢m hoan hyĆ» thƬ thaƤt sƶĆÆ an Ć±Ć²nh; TaĆ¢m an Ć±Ć²nh thƬ khoĆ¢ng nhaĆ m laĆ£n; KhoĆ¢ng nhaĆ m laĆ£n thƬ hieĆ„u ƱƶƓĆÆc chaĆ¢n lyĆ¹; NhĆ“Ćø hieĆ„u ƱƶƓĆÆc chaĆ¢n lyĆ¹, ngƶƓĆøi ta ƱaĆÆt giaĆ»i thoaĆ¹t.
VaĆø sau ƱoĆ¹, treĆ¢n keƤ 72, chuĆ¹ng ta ƱoĆÆc,
72. NgƶƓĆøi khoĆ¢ng hieĆ„u taĆ¹nh khoĆ¢ng ThƬ khoĆ¢ng lĆ³nh hoƤi caĆ¹c phƶƓng tieƤn ƱeĆ„ giaĆ»i thoaĆ¹t; NeĆ¢n ngƶƓĆøi voĆ¢ minh seƵ luaĆ¢n hoĆ i Trong nguĆÆc tuĆø hieƤn hƶƵu cuĆ»a saĆ¹u boƤ chuĆ¹ng sinh.
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Do vaƤy cho ƱeĆ”n ƱieĆ„m naĆøy, giaĆ¹o lyĆ¹ veĆ boĆ Ć±eĆ taĆ¢m toĆ”i thƶƓĆÆng, taĆ¢m chaĆ¹nh nieƤm tƦnh giaĆ¹c toƤt baƤc ƱaƵ ƱƶƓĆÆc trƬnh baĆøy.
TƶĆø keƤ 73 trĆ“Ć» Ʊi, boĆ Ć±eĆ taĆ¢m thoĆ¢ng thƶƓĆøng, taĆ¢m chaĆ¹nh nieƤm tƦnh giaĆ¹c thoĆ¢ng thƶƓĆøng ƱƶƓĆÆc trƬnh baĆøy.
Do ƱoĆ¹, ƱaĆ¢y laĆø nhƶƵng gƬ toĆ¢i nhaĆ©c ƱeĆ”n nhƶ loĆøng vĆ² tha taĆÆi phaĆ n nhaƤn xeĆ¹t mĆ“Ć» ƱaĆ u.
KeĆ” tieĆ”p trong keƤ 73 chuĆ¹ng ta ƱoĆÆc,
73. Khi taĆ¹nh khoĆ¢ng naĆøy ĆƶƓĆÆc haĆønh giaĆ» thieĆ n quaĆ¹n, ChaĆ©c chaĆ©n seƵ phaĆ¹t khĆ“Ć»i trong hoĆÆ LoĆøng thieĆ”t tha mong muoĆ”n lĆ“ĆÆi Ćch cho ngƶƓĆøi khaĆ¹c.
NhƶƵng gƬ NgaĆøi Long ThoĆÆ noĆ¹i Ć“Ć» ƱaĆ¢y laĆø moƤt khi coĆ¹ sƶĆÆ hieĆ„u bieĆ”t saĆ¢u xa veĆ yĆ¹ nghĆ³a cuĆ»a taĆ¹nh khoĆ¢ng, caĆ¹c baĆÆn seƵ tieĆ”n ƱeĆ”n vieƤc nhaƤn ra raĆØng mƬnh coĆ¹ khaĆ» naĆŖng tĆ²nh hoĆ¹a nhƶƵng nhieĆ£m oĆ¢ cuĆ»a taĆ¢m. MoƤt khi nhaƤn ra coĆ¹ khaĆ» naĆŖng tĆ²nh hoĆ¹a nhƶƵng nhieĆ£m oĆ¢ cuĆ»a taĆ¢m thƬ khao khaĆ¹t chaĆ¢n thaĆønh tƬm kieĆ”m giaĆ»i thoaĆ¹t khoĆ»i nhƶƵng nhieĆ£m oĆ¢ cuĆ»a taĆ¢m khĆ“Ć»i leĆ¢n trong baĆÆn, vaĆø khi nhaƤn ra ƱieĆ u ƱoĆ¹ baĆÆn seƵ nhaƤn ra taĆ”t caĆ» chuĆ¹ng sinh khaĆ¹c ƱeĆ u bĆ² baĆ£y raƤp trong luaĆ¢n hoĆ i, nguyeĆ¢n nhaĆ¢n neĆ n taĆ»ng luaĆ¢n hoĆ i cuĆ»a hoĆÆ laĆø taĆ¢m voĆ¢ minh baĆ¹m chaĆ”p vaĆø baĆ»n ngaƵ hieƤn hƶƵu vaĆø hieƤn hƶƵu voĆ”n saĆ¼n. Tuy taĆ¢m voĆ¢ minh naĆøy laĆø nguyeĆ¢n nhaĆ¢n goĆ”c cuĆ»a luaĆ¢n hoĆ i, laĆø traĆÆng thaĆ¹i boĆ¹p meĆ¹o cuĆ»a taĆ¢m, nhƶng coĆ¹ theĆ„ loaĆÆi boĆ», coĆ¹ theĆ„ tieĆ¢u trƶĆø vaĆø toĆ n taĆÆi moƤt giaĆ»i ƱoƤc huĆøng maĆÆnh ƱeĆ„ tieĆ¢u trƶĆø noĆ¹. Do vaƤy, moƤt khi nhaƤn ra ƱieĆ u ƱoĆ¹, thƬ loĆøng bi chaĆ¢n thƶĆÆc cho taĆ”t caĆ» chuĆ¹ng sinh bĆ² baĆ£y raƤp trong luaĆ¢n hoĆ i vƬ sƶĆÆ voĆ¢ minh seƵ khĆ“Ć»i leĆ¢n trong caĆ¹c baĆÆn. ĆoĆ¹ laĆø ƱieĆ u taĆÆi sao NgaĆøi Long ThoĆÆ vieĆ”t,
ChaĆ©c chaĆ©n seƵ phaĆ¹t khĆ“Ć»i trong hoĆÆ LoĆøng thieĆ”t tha mong muoĆ”n lĆ“ĆÆi Ćch cho ngƶƓĆøi khaĆ¹c.
BaĆ¢y giĆ“Ćø trong keƤ 76 vieĆ”t,
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76. QuaĆ» laĆønh hay dƶƵ Trong daĆÆng taĆ¹i sinh may maĆ©n hoaĆ«c baĆ”t haĆÆnh, ĆeĆ u xuaĆ”t phaĆ¹t tƶĆø vieƤc giuĆ¹p ƱƓƵ chuĆ¹ng sinh Hay laĆøm haĆÆi hoĆÆ.
77-Āā78 NeĆ”u bieĆ”t dƶĆÆa vaĆøo chuĆ¹ng sinh ChaĆ©c chaĆ©n ƱaĆÆt ƱƶƓĆÆc traĆÆng thaĆ¹i voĆ¢ song [PhaƤt quaĆ»], VaƤy chaĆŗng ƱaĆ¹ng ngaĆÆc nhieĆ¢n veĆ vieƤc BaĆ”t cĆ¶Ć¹ sƶĆÆ thĆ²nh vƶƓĆÆng naĆøo trong coƵi trĆ“Ćøi vaĆø ngƶƓĆøi, Nhƶ PhaĆÆm ThieĆ¢n, ĆeĆ” ThĆch, HaĆ©c ThieĆ¢n, VaĆø nhƶƵng vĆ² baĆ»o veƤ cuĆ»a theĆ” gian ƱƶƓĆÆc hƶƓƻng, ĆeĆ u do vieƤc giuĆ¹p ƱƓƵ ngƶƓĆøi khaĆ¹c. ChaĆŗng coĆ¹ ƱieĆ u gƬ trong tam giĆ“Ć¹i naĆøy MaĆø khoĆ¢ng Ʊem laĆÆi lĆ“ĆÆi Ćch vƬ giuĆ¹p ngƶƓĆøi khaĆ¹c.
VaĆø sau ƱoĆ¹ baĆ»n vaĆŖn tieĆ”p tuĆÆc, nhƶƵng gƬ NgaĆøi Long ThoĆÆ giaĆ»i thĆch Ć“Ć» ƱaĆ¢y laĆø trong thƶĆÆc taĆÆi baĆ”t cĆ¶Ć¹ vieƤc gƬ gaĆ©n lieĆ n vĆ“Ć¹i kinh nghieƤm haĆÆnh phuĆ¹c cuĆ»a chuĆ¹ng ta, baĆ”t keĆ„ ƱieĆ u toĆ”t naĆøo trong theĆ” gian, hoaĆ«c trƶĆÆc tieĆ”p hay giaĆ¹n tieĆ”p, ƱeĆ u laĆø keĆ”t quaĆ» hay haƤu quaĆ» cuĆ»a haĆønh ƱoƤng vaĆø tƶ duy laĆøm lĆ“ĆÆi Ćch ngƶƓĆøi khaĆ¹c.
TraĆ¹i laĆÆi, moĆÆi haƤu quaĆ» cuĆ»a baĆ”t cĆ¶Ć¹ haĆønh ƱoƤng hay suy nghĆ³ naĆøo laĆøm toĆ„n haĆÆi ngƶƓĆøi khaĆ¹c ƱeĆ u Ʊem laĆÆi suy suĆÆp cho chĆnh chuĆ¹ng ta vaĆø moĆÆi haƤu quaĆ» baĆ”t haĆÆnh khaĆ¹c maĆø chuĆ¹ng ta thaĆ”y trong theĆ” gian. ToĆ¹m laĆÆi baĆ»n vaĆŖn noĆ¹i raĆØng ngay caĆ» vieƤc taĆ¹i sinh vaĆøo Ć±Ć²a nguĆÆc v.v.., taĆ”t caĆ» nhƶƵng ƱieĆ u naĆøy ƱeĆ u laĆø haƤu quaĆ» cuĆ»a vieƤc tham gia vaĆøo haĆønh ƱoƤng gaĆ¢y haĆÆi cho chuĆ¹ng sinh khaĆ¹c.
ToĆ¹m laĆÆi, nhƶƵng gƬ NgaĆøi Santideva TĆ²ch ThieĆ¢n) trƬnh baĆøy trong quyeĆ„n HĆ¶Ć“Ć¹ng daĆ£n cho ĆĆ“Ćøi soĆ”ng BoĆ TaĆ¹t ĆaĆÆo, NgaĆøi noĆ¹i raĆØng neĆ”u ngƶƓĆøi ta khoĆ¢ng trao ƱoĆ„i mƬnh vĆ“Ć¹i ngƶƓĆøi khaĆ¹c vaĆø baĆ©t ƱaĆ u nuoĆ¢i dƶƓƵng haĆÆnh phuĆ¹c cho ngƶƓĆøi khaĆ¹c, thƬ khoĆ¢ng nhƶƵng seƵ khoĆ¢ng ƱaĆÆt PhaƤt quaĆ» maĆø trong chĆnh cuoƤc soĆ”ng naĆøy cuƵng khoĆ¢ng ƱƶƓĆÆc haĆÆnh phuĆ¹c. TheĆ” neĆ¢n, moĆÆi kinh nghieƤm haĆÆnh phuĆ¹c, thaƤm chĆ trong ƱƓĆøi naĆøy ƱeĆ u laĆø keĆ¢t quaĆ» cuĆ»a haĆønh vi laĆøm lĆ“ĆÆi Ćch cho ngƶƓĆøi khaĆ¹c.
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Do vaƤy, neĆ”u coĆ¹ theĆ„ quaĆ¹n chieĆ”u saĆ¢u saĆ©c, ngƶƓĆøi ta seƵ thƶĆÆc sƶĆÆ tieĆ”n ƱeĆ”n vieƤc hieĆ„u roƵ giaĆ¹ trĆ² cuĆ»a hai giaĆ¹o lyĆ¹ naĆøy. GiaĆ¹o lyĆ¹ veĆ taĆ¹nh khoĆ¢ng gaĆ©n lieĆ n vĆ“Ć¹i vieƤc hieĆ„u saĆ¢u hĆ“n veĆ baĆ»n theĆ„ cuĆ»a thƶĆÆc taĆÆi, vaĆø keĆ” tieĆ”p laĆø giaĆ¹o lyĆ¹ veĆ loĆøng vĆ² tha, ƱoĆ¹ laĆø boĆ Ć±eĆ taĆ¢m, taĆ¢m chaĆ¹nh nieƤm tƦnh giaĆ¹c.
TheĆ” neĆ¢n, neĆ”u caĆ¹c baĆÆn coĆ¹ khaĆ» naĆŖng tieĆ”p nhaƤn con ƱƶƓĆøng coĆ¹ sƶĆÆ keĆ”t hĆ“ĆÆp cuĆ»a hai thƶĆÆc haĆønh naĆøy, nhƶ NgaĆøi Santideva noĆ¹i trong quyeĆ„n CuoƤc SoĆ”ng CuĆ»a Con ĆƶƓĆøng BoĆ TaĆ¹t, khi NgaĆøi noĆ¹i raĆØng ƱeĆ„ vƶƓĆÆt qua baĆ”t cĆ¶Ć¹ caĆ»m giaĆ¹c meƤt moĆ»i hay chaĆ¹n naĆ»n naĆøo, ngƶƓĆøi ta neĆ¢n cƶƓƵi con ngƶĆÆa boĆ Ć±eĆ taĆ¢m, taĆ¢m chaĆ¹nh nieƤm tƦnh giaĆ¹c, vaĆø sau ƱoĆ¹ du haĆønh tƶĆø nĆ“i hoan hyĆ» naĆøy ƱeĆ”n nĆ“i hoan hyĆ» khaĆ¹c, vaĆø ngƶƓĆøi thoĆ¢ng minh hay ngƶƓĆøi khoĆ¢n ngoan haĆ¹ chaĆŖĆ»ng nhaƤn laĆ”y hoan hyĆ» trong vieƤc tham gia vaĆøo chuyeĆ”n du haĆønh nhƶ vaƤy hay sao?
TheĆ” neĆ¢n giaĆ¹o lyĆ¹ naĆøy thƶĆÆc sƶĆÆ huĆøng maĆÆnh, vƬ neĆ”u caĆ¹c baĆÆn thƶĆÆc sƶĆÆ suy nghĆ³ saĆ¢u xa nhƶ moƤt haĆønh giaĆ», neĆ”u caĆ¹c baĆÆn coĆ¹ khaĆ» naĆŖng thƶĆÆc sƶĆÆ thƶĆÆc hieƤn ƱaĆ y ƱuĆ» hai nguyeĆ¢n lyĆ¹ naĆøy, nguyeĆ¢n lyĆ¹ veĆ hieĆ„u bieĆ”t baĆ»n theĆ„ cuĆ»a thƶĆÆc taĆÆi vaĆø nguyeĆ¢n lyĆ¹ veĆ loĆøng vĆ² tha, thƬ hieĆ„n nhieĆ¢n seƵ mĆ“Ć» ra moƤt chƶƓng mĆ“Ć¹i, Ć“Ć» ƱoĆ¹ toaĆøn boƤ chuyeĆ”n haĆønh trƬnh cuĆ»a baĆÆn trong cuoƤc soĆ”ng naĆøy mĆ“Ć» roƤng hĆ¶Ć“Ć¹ng ƱeĆ”n haĆÆnh phuĆ¹c, moƤt sƶĆÆ hoan hyĆ» thƶĆÆc sƶĆÆ. Do ƱoĆ¹, ngƶƓĆøi ta coĆ¹ theĆ„ thƶĆÆc sƶĆÆ hieĆ„u vaĆø thoĆ¢ng caĆ»m quan ƱieĆ„m ƱƶƓĆÆc dieĆ£n taĆ» trong baĆ»n vaĆŖn cuĆ»a NgaĆøi Santideva khi NgaĆøi noĆ¹i raĆØng,
ChƶĆøng naĆøo hƶ khoĆ¢ng coĆøn toĆ n taĆÆi ChƶĆøng naĆøo chuĆ¹ng sinh coĆøn hieƤn hƶƵu ToĆ¢i nguyeƤn Ć“Ć» laĆÆi VaĆø loaĆÆi trƶĆø Ʊau khoĆ„ cuĆ»a theĆ” gian.
VƬ vaƤy baĆÆn coĆ¹ theĆ„ thoĆ¢ng caĆ»m vĆ“Ć¹i loaĆÆi tƬnh caĆ»m ƱoĆ¹ vaĆø thaƤt sƶĆÆ coĆ¹ ƱƶƓĆÆc caĆ»m giaĆ¹c haĆÆnh phuĆ¹c vaĆø an Ć±Ć²nh, caĆ»m thaĆ”y taĆ¢m hoan hyĆ».
ChuĆ¹ng ta ƱoĆÆc baĆøi keƤ keĆ” tieĆ”p, NgaĆøi Long ThoĆÆ vieĆ”t,
86. Khi qua tu haĆønh ƱaĆÆt ƱƶƓĆÆc kieĆ¢n coĆ”
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NgaĆøi Ʊang noĆ¹i veĆ boĆ Ć±eĆ taĆ¢m.
VaĆø cuƵng lo laĆ©ng veĆ sƶĆÆ Ć±au khoĆ„ cuĆ»a ngƶƓĆøi khaĆ¹c, Chƶ BoĆ TaĆ¹t tƶĆø boĆ» hyĆ» laĆÆc trong Ć±Ć²nh DaĆ”n thaĆ¢n vaĆøo taƤn ƱaĆ¹y voĆ¢ giaĆ¹n Ć±Ć²a nguĆÆc.
87. ThaƤt ƱaĆ¹ng taĆ¹n thaĆ¹n, thaƤt tuyeƤt dieƤu bieĆ”t bao; ĆaĆ¢y laĆø con ƱƶƓĆøng toĆ”i haĆ»o cuĆ»a baƤc sieĆ¢u phaĆøm; VieƤc cho Ʊi cuĆ»a caĆ»i, thaĆ¢n maĆÆng HoaĆøn toaĆøn chaĆŗng coĆ¹ gƬ ƱaĆ¹ng ngaĆÆc nhieĆ¢n.
88. NgƶƓĆøi hieĆ„u ƱƶƓĆÆc taĆ¹nh khoĆ¢ng cuĆ»a hieƤn tƶƓĆÆng naĆøy
MaĆø vaĆ£n soĆ”ng thuaƤn theo luaƤt nhaĆ¢n quaĆ», Nhƶ vaƤy thaƤt laĆø kyĆø dieƤu hĆ“n taĆ”t caĆ» ƱieĆ u kyĆø dieƤu! ĆaĆ¹ng thaĆ¹n phuĆÆc hĆ“n taĆ”t caĆ» nhƶƵng gƬ ƱaĆ¹ng taĆ¹n
thaĆ¹n!
Do vaƤy, toĆ¢i nghĆ³ neĆ”u haĆønh giaĆ» coĆ¹ theĆ„ luyeƤn taĆ¢m theo nhƶƵng doĆøng naĆøy, treĆ¢n neĆ n taĆ»ng cuĆ»a giaĆ¹o lyĆ¹ veĆ taĆ¹nh khoĆ¢ng vaĆø loĆøng vĆ² tha nhƶ ƱaƵ phaĆ¹c thaĆ»o trong baĆ»n vaĆŖn naĆøy, chaĆ©c chaĆ©n haĆønh giaĆ» seƵ coĆ¹ khaĆ» naĆŖng Ʊem tieĆ m naĆŖng toĆ”i ƶu naĆØm trong taĆ¢m haĆønh giaĆ» vaĆø seƵ laĆøm cho trĆ tueƤ con ngƶƓĆøi coĆ¹ yĆ¹ nghĆ³a nhaĆ”t seƵ thaĆønh tƶĆÆu vaĆø phuĆÆc vuĆÆ Ć±Ć¶Ć“ĆÆc muĆÆc ƱĆch cuĆ»a noĆ¹. Trong caĆ¹ch naĆøy ngƶƓĆøi ta seƵ coĆ¹ khaĆ» naĆŖng trau doĆ i ƱƶƓĆÆc lƶƓĆÆng duƵng khĆ vĆ³ ƱaĆÆi nhaĆ”t vaĆø mĆ¶Ć¹c ƱoƤ vĆ² tha lĆ“Ć¹n nhaĆ”t, moƤt khi coĆ¹ khaĆ» naĆŖng laĆøm ƱƶƓĆÆc caĆ¹c ƱieĆ u naĆøy, thƬ sƶĆÆ dieĆ£n taĆ» veĆ vieƤc ƱƶƓĆÆc laĆøm ngƶƓĆøi cuĆ»a baĆÆn thƶĆÆc sƶĆÆ Ć±aĆ y yĆ¹ nghĆ³a.
KeĆ” tieĆ”p chuĆ¹ng ta ƱoĆÆc tƶĆø keƤ 103 treĆ¢n trang 13,
103. MuĆøi vĆ² duy nhaĆ”t cuĆ»a loĆøng bi laĆø coĆ¢ng Ć±Ć¶Ć¹c; VĆ² cuĆ»a taĆ¹nh khoĆ¢ng thƬ tuyeƤt haĆ»o nhaĆ”t; NgƶƓĆøi naĆøo uoĆ”ng ƱƶƓĆÆc [cam loĆ cuĆ»a taĆ¹nh khoĆ¢ng] ƱeĆ„
thƶĆÆc hieƤn LĆ“ĆÆi Ćch cho chĆnh mƬnh vaĆø ngƶƓĆøi khaĆ¹c ƱeĆ u laĆø con
cuĆ»a ĆaĆ”ng chieĆ”n thaĆ©ng.
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104. HaƵy Ʊem heĆ”t thaĆ¢n taĆ¢m cuĆ»a baĆÆn ƱaĆ»nh leĆ£ caĆ¹c NgaĆøi;
CaĆ¹c NgaĆøi luoĆ¢n laĆø baƤc TheĆ” ToĆ¢n cuĆ»a tam giĆ“Ć¹i; LaĆø ngƶƓĆøi daĆ£n daĆ©t chuĆ¹ng sinh trong theĆ” gian Nhƶ nhƶƵng hieƤn thaĆ¢n cuĆ»a chƶ PhaƤt.
ToĆ¢i nghĆ³, nhƶƵng haĆønh giaĆ» ƱaĆÆo PhaƤt thƶĆÆc haĆønh caĆ¹c doĆøng naĆøy seƵ trĆ“Ć» thaĆønh moĆ¢n ƱoĆ Ć±Ćch thƶĆÆc cuĆ»a ĆĆ¶Ć¹c PhaƤt. KhoĆ¢ng chƦ laĆø moĆ¢n ƱoĆ maĆø coĆøn tieĆ¢u bieĆ„u cho ĆĆ¶Ć¹c PhaƤt, do vaƤy chuĆ¹ng ta haƵy coĆ” gaĆ©ng aĆ¹p duĆÆng vaĆø boĆ„ sung vaĆøo thƶĆÆc haĆønh. HeĆ”t! (NgaĆøi cƶƓĆøi)
TheĆ” neĆ¢n, giaĆ¹o lyĆ¹ ƱaĆÆo PhaƤt ƱaƵ noĆ¹i roƵ, khi thƶĆÆc haĆønh ƱaĆÆo PhaƤt vaĆøo giai ƱoaĆÆn nhaƤp moĆ¢n, chuĆ¹ng ta phaĆ»i tu dƶƓƵng trĆ tueƤ qua hoĆÆc taƤp, treĆ¢n neĆ n taĆ»ng hoĆÆc taƤp vaĆø moƤt khi baĆÆn trau doĆ i hoĆÆc hoĆ»i, treĆ¢n neĆ n taĆ»ng ƱoĆ¹ caĆ¹c baĆÆn phaĆ»i sƶƻ duĆÆng sƶĆÆ quaĆ¹n chieĆ”u vaĆø suy nieƤm ƱeĆ„ coĆ¹ theĆ„ ƱaĆÆt ƱƶƓĆÆc trƬnh ƱoƤ hieĆ„u bieĆ”t thĆ¶Ć¹ hai, sƶĆÆ hieĆ„u bieĆ”t baĆ©t nguoĆ n tƶĆø quaĆ¹n chieĆ”u, vaĆø cuoĆ”i cuĆøng chuĆ¹ng ta phaĆ»i trau doĆ i sƶĆÆ hieĆ„u bieĆ”t xuaĆ”t phaĆ¹t tƶĆø vieƤc haĆønh trƬ thieĆ n Ć±Ć²nh cuĆ»a caĆ¹ nhaĆ¢n.
Do vaƤy, thĆ“Ćøi gian laĆø nhaĆ¢n toĆ” chĆnh. ĆƶĆøng troĆ¢ng mong moƤt soĆ” thay ƱoĆ„i lĆ“Ć¹n chƦ trong voĆøng moƤt tuaĆ n, ƱieĆ u naĆøy khoĆ¢ng thƶĆÆc teĆ”. VƬ theĆ” haƵy coĆ” gaĆ©ng, coĆ” gaĆ©ng, coĆ” gaĆ©ng. Sau nhieĆ u thaĆ¹ng, nhieĆ u naĆŖm, nhieĆ u thaƤp nieĆ¢n, cuoĆ”i cuĆøng cuƵng coĆ¹ moƤt soĆ” thay ƱoĆ„i trong taĆ¢m chuĆ¹ng ta, ƱaĆ«c bieƤt laĆø trong laƵnh vƶĆÆc caĆ»m xuĆ¹c. Khi ƱoĆ¹ caĆ¹c baĆÆn thƶĆÆc sƶĆÆ caĆ»m thaĆ”y giaĆ¹o lyĆ¹ naĆøy laĆø vuƵ khĆ thaƤt huĆøng maĆÆnh ƱeĆ„ tieĆ¢u trƶĆø, loaĆÆi boĆ» nguoĆ n goĆ”c cuoĆ”i cuĆøng veĆ nhƶƵng vaĆ”n ƱeĆ cuĆ»a chuĆ¹ng ta, nhƶƵng Ʊau khoĆ„ hay gian khoĆ¹. Cho neĆ¢n ta caĆøng laĆøm giaĆ»m nhƶƵng theĆ” lƶĆÆc tieĆ¢u cƶĆÆc naĆøy thƬ nhƶƵng theĆ” lƶĆÆc tĆch cƶĆÆc caĆøng taĆŖng trƶƓƻng, caĆøng ƱaĆÆt nhieĆ u sĆ¶Ć¹c maĆÆnh hĆ“n. KeĆ”t quaĆ» laĆø cuoƤc soĆ”ng chuĆ¹ng ta trĆ“Ć» neĆ¢n ƱaĆ y yĆ¹ nghĆ³a, vaĆø tƶĆø quan ƱieĆ„m cuĆ»a ƱaĆÆo PhaƤt, khoĆ¢ng chƦ ƱƓĆøi naĆøy maĆø coĆøn ƱƓĆøi sau, roĆ i tƶĆø haĆøng a taĆŖng kyĆø naĆøy sang a taĆŖng kyĆø kieĆ”p khaĆ¹c, nhƶ vaƤy ƱoĆ¹. CaĆ»m Ć“n caĆ¹c baĆÆn.
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VĆ“Ć¹i lĆ“Ćøi caĆ»m Ć“n chaĆ¢n thaĆønh ƱeĆ”n Natalie Hauptman vaĆø Tom Griffin veĆ vieƤc bieĆ¢n taƤp; ƱeĆ”n TueƤ PhaĆ¹p Viį»t
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dį»ch; ƱeĆ”n Lisa Hallstrom & Heidi Keiter ƱaƵ xem xeĆ¹t kyƵ lƶƓƵng laĆÆi baĆ»n cheĆ¹p; ƱeĆ”n NgaĆøi Khenpo Migmar vaĆø Geshe Jamspal ƱaƵ hoĆ£ trĆ“ĆÆ veĆ nhƶƵng thuaƤt ngƶƵ tieĆ”ng PhaĆÆn vaĆø TaĆ¢y TaĆÆng; ƱeĆ”n TĆ¢m Diį»u PhĆŗ ÄĆ£ vįŗn Äį»ng gĆ¢y quį»· įŗ„n tį»ng, vĆ cį»ng ÄĆ“ng Viį»t Nam Å©ng hį» tĆ i chĆ”nh.
Ghi lįŗ”i tį»« bįŗ£n DVD tiįŗæng Anh 10/2009. BaĆ»n dĆ²ch VieƤt ngƶƵ: TueƤ PhaĆ¹p, 12/2009. HieƤu ƱĆnh laĆÆi 3/2010. Chį»§ biĆŖn Suzan Doan.
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Hį»i hĘ°į»ng
Nhƶ ĆĆ¶Ć¹c VaĆŖn ThuĆø vaĆø PhoĆ„ HieĆ n quang vinh ƱaƵ bieĆ”t, con hoĆ i hĆ¶Ć“Ć¹ng moĆÆi coĆ¢ng Ć±Ć¶Ć¹c ƱeĆ„ coĆ¹ theĆ„ reĆøn luyeƤn chĆnh con baĆØng caĆ¹ch Ʊi theo caĆ¹c NgaĆøi.
Chƶ PhaƤt ba ƱƓĆøi ƱaƵ taĆ¹n thaĆ¹n cao ƱoƤ veĆ sƶĆÆ hoĆ i hĆ¶Ć“Ć¹ng, con xin hoĆ i hĆ¶Ć“Ć¹ng moĆÆi nguoĆ n coĆ¢ng Ć±Ć¶Ć¹c ƱeĆ„ vieĆ¢n maƵn NhƶĆøng HaĆønh Vi XuaĆ”t ChuĆ¹ng.
VaĆøo luĆ¹c cheĆ”t, con mong moĆÆi nghieƤp che aĆ¹m cuĆ»a con ƱƶƓĆÆc tieĆ¢u trƶĆø ƱeĆ„ con coĆ¹ theĆ„ gaĆ«p ƱƶƓĆÆc ĆĆ¶Ć¹c PhaƤt VoĆ¢ LƶƓĆÆng Quang A Di ĆaĆø vaĆø ƱeĆ”n CoƵi CƶĆÆc LaĆÆc cuĆ»a NgaĆøi.
įŗ¤n Tį»ng tiįŗæng Anh vĆ tiįŗæng Viį»t. Bįŗ£n in ÄĘ°į»£c cį»ng Äį»ng ngĘ°į»i Viį»t vĆ bįŗ”n hį»Æu thį»±c hiį»n
Prajna Upadesa Foundation.
www.prajnaupadesa.org
LiĆŖn hį»: [email protected]