TRUNG O

Chnh Tn Cn C Trong Suy L

c t Lai Lt Ma Bn dch Vit: ng Hu Phc Bn Anh: The Middle Way. Faith grounded in Reason. Wisdom, 2009

MC LC

PHN I: Nghin cu Cc tng cn bn v Trung o ca Long Th. (An Exploration of Nagarjuna's "Fundamental Stanzas on the Middle Way") 1. Tin ti Diu Ngha Thm Su (Approaching the Profound) 2. Mi hai chi ca Duyn Khi (Twelve Links of Dependent Origination) 3. Phn tch Ng v V Ng (The analysis of Self and No-Self) 4. An lp Chn l quy c th tc (Establishing Conventional Truth) PHN II: Nghin cu v Ba phng din chnh yu ca Con ng Tu Tp ca Tsongkhapa (An Exploration of Tsongkhapa's "Three Principal Aspects of the Path") 5. Tu tp Diu Ngha Thm Su (Practicing the Profound) 6. Mt tri chiu sng ba phng din chnh tn

Bi 1: Tin ti diu ngha thm su

Bn dch Vit: ng Hu Phc Phn 1. Nghin cu Cc tng cn bn v Trung o ca Long Th. Bn Anh: THE MIDDLE WAY. Faith grounded in Reason. Wisdom, 2009. Part 1: An Exploration of Nagarjuna s Fundamental Stanzas on the Middle Way. Unit 1. Approaching the profound.

Ngy nay nhn loi v ang c nhng tin b rt cao trong s pht trin vt cht v tr tu. Tuy th, nhng iu chng ta quan tm i hi u khng bao gi chm dt, v trong mt mi trng nh th, iu quan trng i vi ngi Pht t l cn c lng tn nhim tht s vo Pht php cn c trn s l hi thng hiu v suy l.

Lm cch no chng ta c mt chnh tn cn c trong l hi thng hiu? Nh ti vit trong li cui bi Ca tng 17 i s Nalanda (ph bn 2, gm 17 bi tng, in cui sch ny), Vi mt tm khch quan t nhin hoi nghi mun tm hiu, chng ta nn thc hin s phn tch cn thn v tm kim nhng suy l. K n, trn cn bn ca nhng suy l tm thy, chng ta thc hin chnh tn i vi tr bt nh. Gi y, bt c khi no chng ta thc hin mt s phn tch, t d nh v bn cht ca tm hoc thc ti tnh (the nature of mind or reality), nu ngay t u, chng ta inh ninh sn l N chc hn l nh th v nh th ( It must be so and so), th lc do v nhng thnh kin thin v ca chng ta, chng ta s khng th thy chn l hin hot (actual truth) v thay vo , chng ta s ch thy phng chiu n s ca chng ta. Th nn iu chnh yu l tm thc hin phn tch nn c gng khch quan v khng b dao ng bi nhng thnh kin (swayed by prejudices). iu chng ta cn l mt tnh nhit tnh tm hiu do hoi nghi (skeptical curiosity), trong khi tm chng ta di chuyn gia nhng kh hu, chng ta hy tht tnh bn khon c phi n l nh th hoc l mt cch g khc na. Chng ta cn bt u s phn tch mt cch khch quan nh c th c. Tuy nhin, nu chng ta duy tr mt thi khch quan khng b dao ng bi thnh kin nhng li khng c cm th hoc quan tm vo s phn tch, th iu ny cng khng ng na. Chng ta nn o luyn mt ci tm tm hiu mun bit (acurious mind), hng ti tt c cc kh hu; t c vng iu nghin thm su s t nhin pht sinh. Nu tm tm hiu mun bit ny, khng m rng vi nhng kh hu, khng m rng vi nhng tu qun mi (open to new insights), th chng ta nn tuyn b bung b cng cuc nghin cu, v nu tip tc th s chng c nhng li ch tht s. Th nn mt ch ngha hoi nghi do mun tm hiu (a curious skepticism) th rt quan trng. i vi ni c ch ngha hoi nghi nh th, cc cuc iu tra nghin cu lin tc pht sinh. Khoa hc tin b c l nh lun lun khch quan trong tm hiu nghin cu v tin hnh cc th nghim. Cc nh khoa hc thng t hi Ti sao n nh th ny vi mt tm mun tm hiu c hng ti tt c cc loi kh hu. Th nn chn l s c c hi, phng tin c sng t, c thng hiu ng n. Phn tch nghim cn chng t rng mt phn tch th s hoc thiu st th khng cung cp y cc i hi. T d, trong phng php phn tch c trnh by trong lun l Pht gio v cc vn bn nhn thc lun, chnh l khng lm trn cc i hi, khi tin cy vo mt bng chng t trn c s ch quan st b phn ca mt s kin, trn mt s quan st cng thm ca mt s kin trong loi tng t, hoc ch thun trn s khng quan st ca mt s kin trong bt c mt hng lp phi tng t. t c s kt lun ca bn trn nhng nn tng b phn th khng tt.

Lun l Pht gio v cc vn bn nhn thc lun vn nhn mnh nhu cu chng t cc bng chng ca chn l v mt lun im tin th c cn c trn suy l ng n khng khim khuyt do c bt r trong quan st trc tip. ( Buddhist logic and epistemology texts emphasize the need for proving the truth of an assertion based on sound reasoning rooted in direct observation). Nhng kt lun ca chng ta vng bn v ng n khng khim khuyt cng nhiu hn mi khi chng ta phn tch nghim cn. Khi chng ta nhn bit sng t nhiu hn v thng hiu tin trnh suy l trong mt bn vn, chng ta nn kt hp chng vi chnh kinh nghim chng ta c. Mt kinh nghim hiu qu trc tip chnh l mt bng chng c tnh rt ro ( Ultimately, the final proof is a direct valid experience). Cc vn bn Pht gio ni n 4 loi hoc 4 phm tnh ca thng minh: i thng minh, thng minh tc thi, thng minh phn bit sng t v thng minh thm nhp (great intelligence, swift intelligence, clear intelligence, and penetrating intelligence). Bi v chng ta phi phn tch ch mt cch cn trng, nn chng ta cn i thng minh. Bi v chng ta khng th kt lun mt cch ngy th rng ci g l ng ch tr khi cn c vo mt s phn tch cc k cn trng v chnh xc, nn chng ta cn thng minh phn bit sng t. Bi v chng ta cn c kh nng ngh trn i chn ca chng ta, nn chng ta cn thng minh tc thi. V bi v chng ta cn theo ui nhng hiu qu y ca mt ng li nghin cu, nn chng ta cn thng minh thm nhp. Khi chng ta phn tch nh th tm kim cc hiu qu, cc c trng, th chng ta s thng hiu cc kt qu v quan tm n cc kt lun ca chng ta. y, trc nht chng ta cn xem xt h thng suy l trong vn bn. K n, chng ta ni kt tng quan vn bn v kinh nghim c nhn trong khi tin hnh suy l vi quan st trc tip v bng chng thc nghim. Khi cn c trn suy l v chnh kinh nghim c nhn, chng ta cm thy Vng, ng th, chng u thc hu ch hoc iu ny th tht s tuyt vi, chng ta t c quyt nh xc tn trong Pht php. Mt s tn nhim nh th th c gi l mt chnh tn cn c trong l hi thng hiu thc s (Such a confidence is called a faith grounded in genuine understanding) Th t ca s phn tch V th t thc t trong thi hnh phn tch, trong Ca tng 17 i s Nalanda, ti vit: Bng l hi thng hiu nh , bn cht ca nn tng,

Ti s tm bit cho chc chn cch no, xuyn qua bn chn l cao qu, chng ta i vo v ra khi sinh t tng tc; Ti s to lp kin c chnh tn ni Tam Bo, chnh tn pht sinh t tr tu. Ti mong c c gia h cho gc r ca con ng tu tp gii thot c an lp vng chc trong ti. y, thc hnh Pht php, ngha l tun theo c hnh, t ngn khng lm mi bt thin v o luyn i bi v t bi trong khung cnh tm cu gii thot. Mt cch ch thun t ngn khng lm mi bt thin hoc o luyn i bi v t bi m thi th cng khng c ngha l thc hnh chuyn bit ca Pht php. Ni chung, nhng tu tp nh th v c hnh v i bi l mt c im ca nhiu truyn thng tm linh. Khi chng ta ni v Pht php trong ng cnh ny, thut ng Php hoc tm linh (Dharma or spirituality) l ang ni v s tch tnh ca nit bn -- gii thot v v tt c ton ho, mt thut ng bao gm c gii thot cch tuyt lun hi cng thm vo s ton gic ca trng thi pht (When we speak of Buddhadharma in this context, the term Dharma (or spirituality) refers to the peace of nirvana liberation and to definite goodness, a term that encompasses both liberation from samsara as well as the full enlightenment of buddhahood). Chng ta s dng thut ng tt c ton ho bi v s tch tnh ca nit bn th hon ton tuyt ho, thanh tnh v vnh vin. Khi nhng thc hnh t d trnh nhng hnh ng bt thin v o luyn t bi v i bi u l mt phn ca cng cuc tm kim thnh t gii thot cch tuyt lun hi, lc chng thc s tr thnh Php trong ngha l hot ng tm linh ca Pht gio. Gii thot y c nh ngha l s dit tn (cessation) ca cc nh nhum ca tm xuyn qua nng lc ca p dng nhng thuc gii tng ng. Ci nh nhum chnh yu, ci gc r chnh xc ca hin hu bt gic ca chng ta, l s chp th ng, chp th hin hu c t tnh (self-existence), v nhng thnh t tm l, cm xc pht sinh t chp th vo hin hu c t tnh. Thuc gii trc tip (Direct antidote) i vi tm chp ng cng nh nhng thnh t tm /tinh thn l tu qun hi nhp vo v ng (insight into selflessness). Th nn, chnh l trn c s ca thc chng v ng m chng ta thnh t gii thot chn thc. y l con ng t n tt c hon ho v con ng tu tp t gii thot v cng l con ng c o ca Pht gio. Th nn, ti vit, Ti mong c c gia h cho gc r ca con ng tu tp gii thot c an lp vng chc trong ti.

Bn Chn l cao qu Gi y an lp gc r ca con ng tu tp gii thot vng chc trong chng ta, l hi thng hiu bn chn l cao qu l iu chnh yu. Bn chn l cao qu ging nh nn tng cho tt c gio php ca Pht -- c kinh tha v mt tha. Khi Pht bt u dy Php cho cc t u tin ca ngi, ngi dy bn chn l cao qu. Nu chng ta chiu soi su sc trn ng li Pht dy bn chn l cao qu, chng ta thy rng trc nht ngi miu t cc c hu hoc bn cht ca chng; th nh, chc nng ca chng v th ba, thnh qu (the outcome) chng ta s kinh nghim mt khi chng c thc chng mt cch trc tip. y l l do ti sao trong gio php Pht gio, chng ta thng tm thy nhng cuc tho lun v ba nguyn t chnh yu: nn tng, con ng tu tp, v thnh qu (ground, path, and result). S l hi thng hiu bn cht ca thc ti l nn tng, con ng tu tp th c tin hnh cn c trn s l hi thng hiu v nn tng, v cui cng l thnh qu th c kinh nghim trong trng thi mt thnh qu ca tin trnh o luyn con ng tu tp. Gio php ca Pht v bn chn l cao qu l mt miu t bn cht thc s ca tht ti. Khi Pht dy bn chn l cao qu, ngi bt u bng cch miu t cc bn cht ca chng, tuyn b y l chn l cao qu v kh, y l chn l cao qu v nguyn nhn ca kh, y l chn l cao qu v dit tn ca kh, v y l chn l cao qu v con ng tu tp. Bng tuyn b cc chn l cao qu theo ng li ny, Pht a ra mt biu t xc nh v cch thc s-s vt-vt hin hu (= Pht a ra mt biu t xc nh v thc ti tnh / php tnh. HP); ngi ang miu t bn cht ca nn tng. (By declaring the truths in this way, the Buddha was making a statement about the way things exist; he was describing the nature of the ground). Gi y, au kh trong chn l cao qu th nht ca Pht, trong ngi ni, y l chn l cao qu v kh, gm tt c nhng au kh hnh h chng ta. Trong kh ny c nhiu mc sai bit vi t, khng hon ton ch l s au kh hin hin ca au n v vt v c cc nhng cng cn l mt phm tnh lan to su hn v nhiu hn ca nhng kinh nghim ca chng ta. Biu t y l chn l cao qu v kh cng nhn rng tt c nhng kinh nghim ny u khng tha mn nhu cu hoc c bn cht au kh. Trong chn l th nh, biu t y l chn l cao qu v ngun gc ca kh tuyn b nguyn nhn lm duyn hi xy ra au kh hoc nguyn nhn kin to ngun gc ca au kh. Tuy ngun gc ca kh chnh n cng l mt hnh dng ca kh v nh vy c gm trong chn l th nht,

nhng kh v ngun gc ca kh c phn bit y v c miu t trong cch thc ca mt nguyn nhn v mt hu qu. Thm mt ln na, nguyn nhn quan trng nht ca kh m c Pht nhn din l s chp th ca chng ta vo hin hu c t tnh, cn bn v minh lm sai lch ci nhn ca chng ta v thc ti tnh v lm cho chng ta quan lin duy ch nhng hin tng b nhn lm v khng quan lin ti tht tng / thc ti tnh. ( Again, the primary cause of suffering that the Buddha identifies is our grasping at self-existence, the fundamental ignorance that distorts our view of reality and causes us to relate only to our confused appearances and not to the way things truly are). Biu t trong chn l cao qu th ba, y l chn l cao qu v dit tn, tuyn b bn cht t do cch tuyt vi au kh, chnh l s dit tn hon ton au kh. N khng nh rng nhng nguyn nhn ca kh c th c chm dt mt cch hu . Khi nhng ht ging ca nhng nguyn nhn ny cng ngy cng t hn v cui cng c xo sch, t nhin cc phng din khc khng th pht sinh nhng kt qu v cc kinh nghim. Th nn biu t y tuyn b s kh hu ca mt thi im khi s au kh ca chng ta v ngun gc ca n c tch tnh hon ton (So the statement here declares the possibility of a time when our suffering and its origin are totally pacified). hiu mt cch trn vn s kh hu ca mt s dit tn nh th, bn khng th ch da vo thng hiu cc hin tng n thun (mere appearances); ni ng hn, bn phi thm nhp cch th chn tht ca hin hu th (rather, you must penetrate their true mode of being). Bn khng th tin cy vo mc bnh thng ca cc hin tng bi v chng khng th tin cy c. Ci nguyn nhn rt gc r ca au kh ca bn, cn bn v minh, l b lm ln v cch th chn thc ca hin hu th ca cc hin tng -- tht tng v cn bn v minh kim sot mi st na kinh nghim hin ti ca chng ta. (The very root cause of your suffering, fundamental ignorance, is deluded about the true mode of being of phenomena the way things actually exist and fundamental ignorance dominates every moment our present experience). Tuy nhin cn bn v minh ny c th g ra c v n ch kt hp tm thi vi bn cht gic chiu ca nhng tm ca chng ta. Th nn mt cch ti hu, v minh v tm c th c li cch; v minh khng l bn cht c t tnh ca nhng tm ca chng ta.

(This fundamental ignorance, however, is not inextricably fused with the luminous nature of our minds. Ultimately, ignorance and the mind can be separated; ignorant is not inherent to the nature of our minds). Th nn, biu t trong chn l th t rng y l chn l cao qu v con ng tu tp tuyn b rng s dit tn c th c thc chng trong tng tc tm xuyn qua nhng phng php minh nh (certain methods). Quan trng nht trong nhng phng php ny l tr bt nh thc chng bn cht ca thc ti. xo b cn bn v minh, chng ta o luyn tr tu v ng v thin nh trn chn l ny. Con ng tu tp thc chng trc tip v ng c th tn cng trc tip tm vng tng nhn thc sai lm trng thi hu ng v xo b n. Trong cch ny, bn cht ca con ng tu tp c tuyn b. Tm li, trong tin trnh nh s th t nhn din c tnh ca bn chn l, c Pht dy bn cht ca nn tng, tht tng, v c th c ging gii bng t d tng t sau y: Khi mt ngi no yu au c th cha khi, bn c s au kh ca chnh s yu au, nhng thnh t i ngoi, i ni sinh ra s yu au, tim nng lnh bnh, v thuc gii hoc thuc men y lui cc nguyn nhn yu au v em n s cha lnh. Trong mt cch thc ging nh th, c mt con ng tu tp dn n s dit tn ca tt c nhng au kh. y l bn cht ca nn tng, s l hi thng hiu ca tht tng / thc ti tnh. Chng ta t ng tm kim hnh phc v c gng vt qua au kh, v chng ta khng cn l lun chng t l hai iu cn theo ui. Khuynh hng tm kim hnh phc v c trnh n au kh hin hu mt cch t nhin trong chng ta, v cng ngay c trong nhng sc sinh. Khuynh hng t nhin tm kim hnh phc v ngn nga au kh xy ra l s kin cn bn thc ti ca chng ta, th nn bn chn l cao qu c tnh nhn qu -- kh v ngun gc ca n, s dit tn v con ng tu tp -- cng l nhng s kin cn bn ca thc ti. Gi y, cu hi l, Ly nhng s kin ny lm cn bn, lm cch no chng ta p dng tr tu ca chng ta v bn chn l cao qu -- s l hi thng hiu v nn tng? p li cu hi ny, c Pht tr li, Nhn din au kh, xa b ngun gc ca au kh, thc hin s dit tn, v o luyn con ng tu tp (Recognize suffering, eliminate the origin of suffering, actualize cessation, and cultivate the path). Trong cch lit k ln th nh bn chn l cao qu, c Pht dy cc nhim v ca chng, tin trnh chng ta phi theo thc hin chng trong tm ca chng ta. Trong nhng ging gii ba ln - v nn tng, con ng tu tp, v thnh qu-- y l ging gii v con ng tu tp.

Gi y, khi chng ta i n nhn din au kh mt cch ton th, th mong c cch tuyt vi au kh pht sinh mt cch t nhin. Th nn vi biu t, Nhn din au kh, Pht dy s quan trng ca s l hi thng hiu tt tt c mc th v vi t ca au kh. Thin qun v au kh tin hnh bng cch tin tun t qua ba loi vi t nhiu hn ca au kh: kh hin nhin, kh do bin dch, v kh ty thuc vo duyn. au kh hin nhin (evident suffering), cng c gi l kh ca kh, l au n hin hin v lao tc nhc nhn -- nh ngha th tc ca kh. au kh bin dch (Changeable suffering) c thng hiu theo quy c th tc trong trng thi lc th (pleasure), nhng tnh khng vng bn t bn cht ca n, s v thng ca n, lun lun mang n au kh trong thc tnh lc cui ca n. Mc vi t nht, au kh ty thuc vo duyn (suffering of conditioning), l chnh ci phm tnh ca tt c cc kinh nghim ty thuc vo duyn bi v minh -- nhiu au n, c th lc th, hoc cc phng din khc. Bt c khi no v minh l mt thnh t trong nhn thc ca chng ta v thc ti tnh v i vi a s mi ngi, mi thi, -- khi th bt c nhng hnh ng g chng ta thc hin v bt c nhng kinh nghim g chng ta c, s mang mu trn tr thao thc pht sinh t nhn thc sai lm (Whenever ignorance is a factor in our perception of reality and for most people, that is all the time then whatever actions we perform and whatever experiences we have will be colored by the unease engendered by misperception). Ni chung, kh hin nhin l ci ngay c nhng sc sinh cng c th nhn ra. Chng ta khng cn n thin qun siu ng pht trin lng mong mun cch tuyt vi n. Tuy nhin, kh hin nhin n trn cn bn ca kh bin dch m kh bin dch ny c gc r trong kh ty thuc vo duyn. Th nn du chng ta c th c gng xa b ring mt ci kh hin nhin, trong bao lu m kh ty thuc vo duyn cn tip tc hin hu, th kh hin nhin ch c th b gim xung nhng n khng th b xo b. Th nn, xo b kh hin nhin mt cch trn vn, chng ta phi xo b kh ty thuc vo duyn. Nh vy ngha ca biu t Nhn din kh l nhn nhn kh ty thuc vo duyn. Mt cch tng t, ngha ca biu t Xo b ngun gc ca au kh l xo b nguyn nhn gc r ca tt c au kh, l cn bn v minh. ngha ca biu t Thc hin dit tn l chm dt hon ton au kh v ngun gc ca n. y l ci chng ta phi tm kim, ci mc ch cui cng chng ta hi vng ti c -- tt c ton ho ni trn.

Cui cng, o luyn con ng tu tp ngha l dit tn phi c thc hin trong tm ca chng ta (ngha l khng ngoi gii. HP), th nn chng ta phi luyn tp v cc nguyn nhn s dn chng ta n nhng thnh tu ca dit tn. Chng ta phi em s l hi thng hiu ca chng ta vo trong thc hnh thc s. Ni v hin hu bt gic v hu gic lun hi v nit bn chng ta thc s ang ni v hai trng thi tm sai bit. Bao lu tm vn cn trong mt trng thi vng tng, bt gic, che lp bi v minh, th chng ta vn trong lun hi hoc hin hu bt gic. (In speaking of unenlightened and enlightened existence samsara and nirvana we are really talking about two different states of mind. As long as the mind remains in an unenlightened, deluded state, obscured by ignorance, we are in samsara or unenlightened existence). Mt khi chng ta t ti tu qun v bn cht tht ca thc ti v chng ta thy sng t khng cn b la di ca v minh, th tin trnh gic ng bt u.T l do ny, lun hi v nit bn, u minh v gic ng, u thc s l nhng chc nng ca chng ta, bt k chng ta v tri hoc c tu qun v bn cht ti hu ca thc ti. (Once we gain insight into the true nature of reality and see through the deception of ignorance, the process of enlightenment begins. Hence samsara and nirvana, benightedness and enlightenment, are actually functions of whether we are ignorant of or have insight into the ultimate nature of reality). Tm yu ca hnh trnh ca chng ta ti gic ng l tin trnh pht trin tu qun ny. Tm li, Pht m u tuyn b bn chn l cao qu, k n dy cch no p dng chng, ging gii th t chng ta tin bc theo con ng tu tp. Bc th nht c Pht khuyn chng ta l Nhn din au kh. c Pht khai trin r hn, ni Nhn din au kh , nhng khng c au kh c nhn din; xo b ngun gc ca au kh, nhng khng c ngun gc ca au kh b xo; thc hin s dit tn, nhng khng c s dit tn c thc hin; o luyn con ng tu tp, nhng khng c con ng tu tp c o luyn. (y cng l ca Kinh Kim Cng. HP). Vi nhng biu t ny, Pht lm cho chng ta ngng m thng qua tr tu - v bn chn l cao qu t ti nh cao nht chnh l thnh qu ca con ng tu tp. thnh qu ca con ng tu tp, chng ta khng cn nhn din bt k au kh no thm na hoc xo b bt c ngun gc au kh no thm na. Thc ti tnh/ Nh thc tnh ny l thc chng rt ro ca bn chn l cao qu. y l cch c Pht trnh by bn chn l cao qu theo phng din ca nn tng, con ng tu tp, v thnh qu. Khi Pht dy bn chn l cao qu, Pht ni v hai tp hp nguyn nhn v hu qu -- kh v ngun gc ca kh, l mt phng din, v s dit tn v nguyn nhn ca n, gi l con ng tu tp, l mt phng din khc.

Nguyn nhn v hu qu th nht thuc v nhng hin tng phin no v s ti sinh ca chng ta trong lun hitrong khi nguyn nhn v hu qu th hai thuc v nhng hin tng gic ng -v trng thi kh b xo b mt cch hon ton. Nhng nguyn nhn v hu qu ca nhm phin no c v minh lm gc r, trong khi nguyn nhn v hu qu ca gic ng tip tc tin trin xuyn qua s dit tn ca cn bn v minh -- tin trnh tnh ho nguyn nhn v hu qu phin no. y chng ta thy mt ln na c hai lun hi v s siu vit ca n lun hi v nit bn -c nh ngha theo phng din v minh hoc tr tu v bn cht ti hu ca thc ti. V li mt ln na chng ta thy rng s sai bit gia lun hi v nit bn l mt s sai bit trong cch nh th no chng ta nhn thc thc ti. Th bc ca nhng Tri kin Bn chn l cao qu u c tt c cc hc phi Pht gio chp thun. Nhng l hi thng hiu trn vn nhng phng din vi t ca gio php trung tm ny, bn cn phi nm vng gio php t ton cnh khch quan ca bn miu t cao cp nht -- bi v chng c mt s l hi thng hiu chnh xc v bn cht ca thc ti / php tnh, th bn s khng th no t c mt s dit tn hon ton ca au kh. Gio php cao nht v vi t nht c tri kin chnh xc ch thy trong hc phi Trung Qun. Bi v nhng ngi tu hc khc nhau v thng minh, nn khi bt u ging bn cht ti hu ca thc ti, Pht ni v v minh phng din th. Sau , lm li ch cho nhng ngi tu hc c kh nng tinh thn vn sn mc trung cp v cao cp, ngi ni v phng din vi t ca v minh. Th nn, trong kinh in Pht gio, bn c th tm thy nhng li ging gii v v minh hoc thc ti tnh ti hu nhiu mc ca tnh vi t, ty theo thnh gi m Pht ang ging. T quan im trit hc, nhng li ging vi t ngi dy u c tnh xc nh nhiu hn l nhng li ging th s. Nu bn thc hin mt phn tch, s dng tin trnh suy l ging dy trong cc b lun Trung Qun, lc bn s thy r l nhng trnh by v bn cht ti hu ca thc ti trong nhng hc phi trit hc thp hn c mu thun v c gi tr suy l thp. D nhin cc hc phi khc cng c cc ph bnh nhm thng vo lp trng Trung Qun, nhng nhng ph bnh ny tht bi v khng nm vng trn vn bn cht tht ca s-s vt-vt. Nhng phn i ca h khng cn c vo s l hi thng hiu ton din v cng khng ch ra c lp trng Trung qun c mu thun l lun. Th nn, trong khi c hai u l li dy ca Pht ty thun v h tr (the blessed Budha), th nhng diu ng khng khim khuyt khi c phn tch ph bnh phi c cng nhn l c tnh xc nh rt ro (definitive: final and decisive).

(Therefore, while both are equal in have been taught by the blessed Buddha, those sacred words whose meaning is free from any defects when subjected to critical analysis must be accepted as definitive). Chnh c Pht nhn mnh nhu cu phn tch nhng li ngi dy vi mt tm khch quan ca hoi nghi do mun tm hiu (curious skepticism). Pht khng nh: Ch tng v ch hin gi, ging nh vng c t nng s sng chi hy kho st k cng nhng li ca ti v chp thun chng, ch ng vi ng v lng tn knh . l bi v Pht c xem xt n cc s khc bit v nng lc tinh thn, nhng khuynh hng, v nhng quan tm ca cc t ca ngi khi ngi ban pht cc gio php khc bit nh th. Nh vy, trong gio php Pht gio, iu quan trng l phn bit r rng gia nhng gio php c tnh tm thi v trnh by nhng chn l tm thi v nhng gio php c tnh xc nh rt ro c th c chp thun m khng cn din gii. Tri kin ca hc phi Trung Qun c th c bo lu chng li cc phn bc vi mt cm thc tho mn su xa, v bn cht ti hu ca thc ti c nhn din trong tri kin ny th chng c th c s h cht no trc cc phn bc, bt k vi mc no n b phn tch ph bnh. Th nn cc kinh in trnh by tri kin Trung Qun u c xem l c tnh xc nh rt ro (definitive) Ni v bn chn l cao qu theo s l hi thng hiu Trung Qun, trong trng hp , l ni v hai phng din ca bn chn l cao qu -- mt phng din th s v mt phng din vi t. T khi Pht a ra c hai trnh by th s v vi t v cn bn v minh v bn cht ca thc ti /php tnh, th cng ging nh th, bn chn l cao qu c mt miu t th s, cn c trn nhng gio php tm thi c Pht ban ra, v mt miu t vi t, pht xut t nhng gio php ca ngi v bn cht ca thc ti. Nh i s Long Th khng nh trong Nhng tng cn bn v Trung o ca ngi rng: Nhng gio php Pht dy thun ty t cn bn trn nh . l hi thng hiu s trnh by bn chn l cao qu theo tri kin Trung Qun, quan trng chnh yu l thng hiu hai mc ca chn l -- quy c th tc v ti hu. Nh chng ta thy, khi chng

thng hiu chn l ti hu cch th hin hu chn tht ca s-s vt-vt -- th tht l kh lng tin chc s dit tn trong tt c cc phng din ton din. y l ti sao ti vit, Do bi l hi thng hiu nh , bn cht ca nn tng, ti s tm bit cho chc chn cch no, xuyn qua bn chn l cao qu , chng ta i vo v ra khi lun hi. V bi v trn cn bn l hi thng hiu nh m chng ta thng hiu trn vn bn cht ca Php Bo, v trn cn bn ny, chng ta tng tin su hn s l hi thng hiu cc bn cht Pht Bo v Tng Bo, nn ti vit: Ti s to lp kin c chnh tn ni Tam Bo, chnh tn ny pht sinh t tr tu Ti nguyn c c gia h cho gc r ca con ng tu tp gii thot c an lp vng chc trong ti.

Ni mt cch khc, nguyn c tn nhim vng chc vo Tam Bo pht sinh trong ti do t tr tu nhn bit sng t nhng bn cht ca ba i tng quy y; v trn cn bn ny nguyn c cho gc r ca con ng tu tp i ti gii thot c an lp vng chc trong ti. Th t ti m t s lc y c cn c trn cch trnh by ca Ngi Di Lc (Maitreya) trong Thc chng trang nghim (Abhisamayalamkara; Ornament of Clear Realizations), , sau khi pht tm b , ngi trnh by nhng ch gio tip theo : Nhng tu tp v bn chn l cao qu, cng thm Tam Bo nh Pht Trong nhng ging ny ngi Di Lc, trong tho lun ni dung ca tu tp, trnh by nhng ch gio v nh , nhng ch gio v bn chn l cao qu -- cu trc ca nhng tu tp v nhng ch gio v Tam Bo, l nhng tng cng cho nhng tu tp. Ti theo cng mt th t trong ging tng ca ti ghi trn. Hin nay, Pht gio c mc ch tc thi gip chng ta t c ti sinh ci cao lm mt ngi hoc mt v tri v mc ch ti hu l t s tt c ton ho (definite goodness). Nhng gio php v cc phng tin t c ti sinh ci cao c cn c trn s o luyn tri kin chn chnh v th gian ( the right worldly view). Tri kin chn chnh v th gian l g? l tri kin chn chnh v lut ca nghip v nhng nghip qu ca n c cn c trn chnh tn vo nguyn l duyn khi. Mc tiu c tm kim v thnh t trn cn bn ca mt tri kin nh th l ti sinh ci cao. T mt phng din khc, chng ta pht trin s l hi thng hiu ngha vi t ca s-s vt-vt hin hu nh th no trong trng thi nhng khi nim gi danh (as conceptual designations), lc

 chng ta s l hi thng hiu duyn khi th rng thng v trn cn bn , tri kin chn chnh siu th gian (the right transwordly view) pht sinh. Tri kin ny c mc tiu thnh tu mt kt qu l s tt c ton ho. Th nn, ngay c nhng mc tiu ca Tm linh Pht gio u c cu trc trong ng cnh ca nh . Hn th na, s tt c ton ho cao nht, trng thi nht thit tr ca mt v pht, th kt hp bi hai biu trng hon ho sc thn/ thn ti thng ca hnh dng (rupakaya) v php thn/ thn ti thng ca chn l (dharmakaya) [Furthermore, the highest definite goodness, the omniscient state of a buddhas , is composed of two embodiments the sublime body of form (rupakaya) and the sublime body of truth(dharmakaya)]. Sc thn ca mt v pht c thnh tu xuyn qua tch tp ca phc c --tim nng cao c tch cc pht sinh bi nhng hnh ng trong sng ca t bi, b th, v cc thc hnh c hnh khc trong khi php thn ca mt v pht c thnh tu xuyn qua tch tp ca tr tu hoc tu qun vo thc ti tnh / php tnh. ( A Buddha s form body is achieved through the accumulation of merit the positive potential produced by pure acts of kindness, generosity, and other virtuous practices while a buddha s truth body is achieved through the accumulation of wisdom, or insight into reality). Bi v chng ta tch tp phc c trn cn bn ca phng din hin hin ca duyn khi v tch tp tr tu trn cn bn ca phng din chn khng diu hu (chn khng diu vin / rng thng / empty aspect) ca duyn khi, th nn iu ny hin ln sng t rng ngay c trng thi pht cng c miu t r rng trn cn bn nh . (Since we accumulate merit on the basis of the apparent aspect of dependent origination and accumulate wisdom on the basis of the empty aspect of dependent origination, it emerges that even the state of buddhahood is defined on the basis of the two truths). Do cc l do ny nhng gio php Pht trnh by, d c mnh mng n bao nhiu i na, c tuyn b rng, c ging dy trong cu trc ca nh . iu c ni n trong trng thi nh l hai phng din ca thc ti, phng din ca hin tng v phng din ca thc ti tnh hin hot (actual reality). Tng ng vi hai phng din ny l s l hi thng hiu th gii c t cn c trong phng din hin tng v s l hi thng hiu th gii c t nn tng trong phng din ca thc ti tnh hin hot, tht tng. ( What are referred to as two truths are the two levels of reality, that of appearance and that of actual reality. Corresponding to these two levels is the understanding of the world that is grounded within

the appearance level and the understanding of the world grounded within the level of actual reality, the way things truly are) Trong li ni hng ngy ca chng ta, chng ta cng nhn nhng phng din khc bit ca thc ti tnh nn to ra s phn bit ni bt nhng hin tng v thc ti tnh, v chng ta cm thc nhng phng din sai bit ca chn l. Cc gio php v nh khi nim ho mt cch minh bch trc gic ca chng ta v s sai bit ny. Trong s phn bit ni bt ng ch ny, chng ta kinh nghim gia hin tng v thc ti tnh hin hot , bn cht hin hot rt ro ca s-s vt-vt thnh lp chn l ti hu (ultimate truth), trong khi s l hi thng hiu c pht trin trong cu trc ca hin tng, hoc ca nhn thc hng ngy ca chng ta, thnh lp chn l quy c th tc (conventional truth). Vy th ci g l nhng c im ca nh ? Nhng chn l quy c th tc u l nhng s kin ca th gii c ghi nhn bi mt s l hi thng hiu m khng b ph phn bng cch i chiu vi thc ti tnh ti hu. Bt c khi no, chng ta khng tho mn bi nhng hin tng n thun qun st bi mt ton cnh khch quan khng ph phn, chng ta hy kho st su xa hn vi mt phn tch ph phn, tm kim cho c cch th chn thc hin hu ca s-s vt-vt, v s kin ghi nhn c xuyn qua mt nghin cu nh th lp nn chn l ti hu. Th nn chn l ti hu ny, bn cht rt ro ca s-s vt-vt, khng quy ch v mt ci tuyt i t lp, c lp -- mt ci thc th l tng cao vi. Chnh xc hn, n quy ch v bn cht rt ro ca mt s vt c th hoc hin tng. S vt c th ci cn bnv cch th chn thc ca hin hu ca n -- bn cht ti hu ca n thnh lp thc th vin nht v ng nht. Nh vy, mc du nhng ton cnh khch quan hoc nhng c hu ca nh c nh ngha mt cch khc hn nhau, chng thuc v thc th vin nht v ng nht. Tt c cc hin tng, bt c ci g chng c th l, u s hu c hai ca hai chn l ny. (This ultimate truth, the final nature, of things, therefore, does not refer to some independent, selfstanding absolute some lofty ideal entity. Rather it refers to the final of a particular thing or phenomenon. The particular thing the basis and its true mode of being its ultimate nature constitute one and the same entity. Thus, although the perpectives or the characteristics of the two truths are defined distinctly, they pertain to one and the same reality. All phenomena, whatever they may be, possess each of these truths).

Ch thch ca bn Vit B tt Long Th Ca Tng Php Gii (Tn Php Gii Tng) Nm bi tng (HP dch) -----------------------------------------------------------Ti knh l php gii (php gii= pht tnh = ) Tr trong mi hu tnh Nhng h khng nhn bit Nn nhn duyn ba ci (ci dc, ci sc, ci v sc) (Tng 1) ------------------------------------------------------------Do tnh ha v-minh Nguyn-nhn tm ba ci (tm=a-li-da thc) Tnh ha l nit-bn V hn na : php-thn (Tng 2) -------------------------------------------------------------V-thng, kh, khng C ba tnh ha tm Php tt nht tnh tm L php v t-tnh (Tng 26) --------------------------------------------------------------Gic chng xa, chng gn, V chng n, chng i Tr: hoc thy, khng thy, Trong m sng phin-no. (Tng 49) --------------------------------------------------------------Tht-chng tr bt-nh t v-thng tch-tnh Th nn kinh tng ni: Tr: tu-tri chnh mnh . (Tng 50) -------------------------------------------------------------NagarjunaIn Praise of Dharmadhatu ( Commentary by Karmapa the third, Translated & Introduced by Karl Brunnholzl -2007 ) -------------------------------------------------------------------------------------I bow to you, the dharmadhatu, Who resides in every sentient being, But if they arent aware of you They circle through this triple being (Stanza 1)

------------------------------------------------------------Due to just that being purified What is such circlings cause, This very purity is then nirvana. Likewise, dharmakaya is just this. (Stanza 2) -------------------------------------------------------------Impermanence,suffering, empty, These three, they purify the mind. The dharma purifying mind the best Is the lack of any nature. (Stanza 26) ---------------------------------------------------------------Enlightenment is neither far nor near, And neither does it come nor go. Its whether it is seen or not, Right in the midst of our afflictions. (Stanza 49) ----------------------------------------------------------------By dwelling in the lamp of prajna, It turns into peace supreme. So the collection of sutras says: By exploring your self, you should rest! (Stanza 50) -------------------------------------------------------------------Ch thch t ng Approaching the profound: Tin ti diu ngha thm su Appearance: hin tng Things: s-s vt-vt; s vt Reality (= Skt. dharmata): thc ti tnh; php tnh; thc ti Empty: khng; rng thng; chn khng diu hu; chn khng diu vin; vin thng One and the same entity: thc th vin nht v ng nht. The way things really are: tht tng; thc ti tnh; php tnh, Definite goodness: tt c ton ho / ton ho || Ngha clear, unambiguous, very certain ca definite u nm trong ngha tt c. Definite goodness cng c ngha l All-around goodness, ngha l ph hin ( Bn Pht Ph Hin; Primordial Buddha; Samantabhadra Buddha) . Definite: clear and unambiguous : xc nh. Definitive: final and decisive; xc nh rt ro; rt ro v quyt nh; minh nh rt ro Bn chn l cao qu = bn s tht cao qu = bn thnh = t thnh = t diu Faith: tn; chnh tn Reasoning: suy l Statement: biu t

Path: o l; con ng tu tp Perspective: ton cnh khch quan Bi 2

Mi hai chi ca Duyn khi

Bn dch Vit: ng Hu Phc Bn Anh: Twelve Links of Dependent Origination. Trch t: The Dalai Lama. The Middle Way. Faith grounded in Reason. Wisdom, 2009.

Ni dung: 1. Cn bn v minh, chi th nht 2. Cc tp kh trn thc ca chng ta 3. Tm v thy 4. Bn nguyn tc 5. Ti sao s vt thay i 6. Hnh Nghip/Hnh, chi th nh 7. Thc, Danh v Sc -- chi th ba, th t 8. Su x, Xc, Th -- chi th nm, th su, th by 9. i, Th -- chi th tm, th chn 10. Hu, Sinh, Gi v Cht -- chi th mi, mi mt, mi hai 11. Mi hai chi theo th t ngc chiu 12. Mi hai chi ca Duyn khi hon tt nh th no 13. Th t ca dit tn

Tt c cc hc phi Pht gio u ni v l tnh duyn khi (the principle of pratiya samutpada) ngha l cc hin tng sinh khi ty thuc vo cc hin tng khc. c Pht trnh by mi hai chi, t chi th nht cn bn v minh (fundamental ignorance) i ti chi th mi hai gi v cht -- din t bn cht duyn khi ca sinh t lun hi. Khi c ch vn hnh ca nguyn nhn v hiu qu l tm yu ca bn thnh c gii thch y chi tit, chng ta i ti gio php ca c Pht v mi hai chi ca duyn khi. Trong gio php v bn thnh , c Pht ging dy hai tin trnh nguyn nhn lin quan n mi hai chi duyn khi. Tin trnh th nht thuc v nhm cc hin tng phin no. Tin trnh th hai thuc v nhm cc hin tng gic ng. Trong tin trnh phin no, cc chi tin hnh theo th t u n t nguyn nhn ti hiu qu, vi mi hiu qu k tip tr thnh nguyn nhn cho hiu qu tip theo, i ti nh cao nht trong s au thng ca sinh t lun hi. Trong tin trnh thuc v gic ng, do bt c duyn g, s dit tn ca cc nguyn nhn dn n s dit tn ca cc hiu qu -- khi u mt chi chm dt, ri n mt chi k tip, cho ti hin hu sinh t lun hi i ti chm dt.

Ni mt cch khc, thnh v kh v thnh v nguyn nhn ca kh ging v s xut hin ca mi hai chi duyn khi, trong khi thnh v s chm dt ca kh v thnh v con ng gii thot miu t s dit tn ca mi hai chi duyn khi v kt qu ca gii thot. Tt c mi hai chi tm thy trong hai nhm au kh v ngun gc ca au kh. Ngi Long Th vit trong Nhn duyn tm lun tng ( Pratiyasamutpadahrdayakarika/ Stanzas on the Essence of Dependent Origination): Chi th nht (v minh), th tm (i), th chn (th) u l nhng phin no; Chi th nh (hnh nghip) v th mi (hu) u l nhng hnh ng to nghip; By chi cn li, u l au kh. y, ngi Long Th gii thch v 12 chi ca duyn khi, v minh (chi th nht), i (th tm), v th (th chn), u l ngun gc au kh trong hnh thc nhng phin no; trong khi hnh nghip (chi th nh), v hu (th mi), u l ngun gc au kh trong hnh thc hnh nghip. Nm chi ny to thnh chn l v ngun gc au kh. By chi cn li -- t thc (chi th ba), i xuyn qua danh v sc, su x, xc, th, v sinh ti gi v cht (chi th mi hai) -to thnh chn l v kh. 1. Cn bn v minh, chi th nht Trong chng 26 Cc tng cn bn ca Trung o ngi Long Th bt u trnh by hai chi v minh v hnh: Tng 1. Do v minh che lp, chng sinh to ba hnh. nn theo ba hnh nghip, vo lun hi su ci. V minh che lp bn cht tht ca thc ti / thc ti tnh v lm sai lch ng li chng ta hiu bit cc i tng, v trn cn bn ny, s chp th vo hin hu c t tnh/ hin hu hu ng (self existence) sinh khi.

Do sc mnh ca v minh ny, bt c i tng no chng ta gp trong th gii kinh nghimhnh dng, m thanh, v cc th -- nhng nhn thc ca chng ta v chng u b sai lch/ in o do s hu nim ho v hin hu thc hu (the conceptualization of true existence). Nhng phng chiu ny sinh ra ng li sai lm khi i din cc i tng, dn n tham i v sn, v k tip tham i v sn li dn n tch ly nghip cho ti sinh trong sinh t lun hi. Di nh hng m hoc ca sn, hay tham i, chng ta c th hnh ng gy tn hi cho nhng ngi khc, tch ly nghip bt thinv b ti sinh trong cc ci thp km: sc sinh, ng qy, a ngc. Mt khc, khi b thc y bi tham i, chng ta c th thc hin cc hnh ng gip nhng ngi khc v to c nghip thin v mt ti sinh lc th. Nhng tham i c ngha l nhng hnh nghip vn c gc r trong nhng phng chiu sai lm pht sinh t chp th hin hu thc hu (true existence). Sau , tnh mng vi chnh lc th, v ngng m trng thi bnh ng tnh (state of equanimity), nn chng ta thin nh v c th tch ly nghip bt ng trn nn tng cc thin nh. Ba loi hnh nghip l: 1. Nghip bt thin thc y sinh trong cc ci thp km (ng qy, sc sinh, a ngc), 2. Nghip thin thc y sinh lm mt ngi hoc mt v tri trong ci dc. 3. Nghip bt ng thc y n sinh vo cc ci sc v v sc. Nhm hai v ba ni trn u l cc loi nghip thin nhng chng to nn kt qu khc nhau l do nguyn vng lm l do ng lc cho hnh nghip Ba loi nghip ny -- nghip thin, nghip bt thin, nghip bt ng -- to thnh sinh trong sinh t lun hi. Ni mt cch khc, ba hnh nghip y c th nhn ra l nhng hnh nghip ca thn, ng, tm c thc hin di nh hng ca ba c hi tinh thn (tam c: tham, sn, si). nh hng ty thuc vo ton cnh khch quan m bn tip cn vi ba c hi. T ton cnh khch quan nhn theo kt qu ca ba hnh nghip, chng ta c cc nghip bt thin, thin, v bt ng. Nhn vo cc con ng hnh ng, chng ta c nhng hnh nghip ca thn, ng, v tm (karmic acts of body, speech, and mind). Tt c nhng hnh nghip ny c tch ly xuyn qua sc mnh ca v minh khng hiu bit sng t bn cht tht ca thc ti tnh / php tnh (true nature of reality). Mt hnh ng bt thin, ngha l mt hnh ng thc hin m khng quan tm n an sinh ca cc ngi khc v gy tn hi ti cc ngi khc -- c to nn bi hai loi v minh:

1. v minh v bn cht tht ca thc ti tnh/php tnh: cng l yu t nguyn nhn lm l do hnh ng (causal motivating factor) 2. v minh v quy lut ca nghip (ignorance of the law of karma): cng l yu t ng hin khi lm l do hnh ng (coemergentmotivating factor) n cng khi ln vi hnh ng. V minh v quy lut ca nghip l mt ch ngha on dit/ ch ngha h v, ch trng bc b nguyn nhn v hiu qu. Ni tng qut v minh c hai phng din -- ch thun l khng nhn bit s vt v nhn bit b sai lch/ in o, ngh rng s vt l tht trong khi s vt phi tht. (There is (1) causal motivating factor, which is ignorance of the true nature of reality, and there is (2) the coemergent motivating factor that which arises together with the action -- which is ignorance of the law of karma. Ignorance of the law of karma is a nihilism that denies cause and effect. Ignorance in general is twofold merely not knowing something and distorted knowing, thinking something to be true that is false). Hai yu t lm l do (motivating factors) ca mt hnh ng bt thin u l nhn bit b sai lch. Nu v minh lm l do cho mt hnh ng ch thun l khng nhn bit s vt, th trng thi lm nn tng ca tm s l trung tnh, chng thin cng chng bt thin. Nhn bit b sai lch, cng xut hin nhiu loi, t d gim pha, sm bng (denigration) -- t d, quan im ch diu, nho bng (deride) quy lut ca nghip v nhng iu ny gp phn vo s c th ho / thng hng ho nhng g tru tng (reification). Mt t d v s c th ho / thng hng ho l v minh phng din th chp th hin hu hu ng (self-existence) ca ngi v cc hin tng. Tuy nhin, nu chng ta tm du vt ngun gc ti hu ca tt c cc loi v minh tham d vo nhn bit b sai lch, chng ta tm thy chng c gc r trong v minh chp th hin hu thc hu ca s-s vt-vt. y l cn bn v minh, chi th nht ca mi hai chi. N c gi l v minh bi v n lm sai lch nhn thc v bn cht thc ca thc ti tnh. hiu bit cch thc v minh lm nn tng cho hin hu bt gic (unenlightened existence), chng ta cn xem xt mt nghch l (paradox) m tt c chng ta u tri nghim. Chng ta u trnh n au kh v mong c hnh phc, vy m chng ta vn tri nghim rt nhiu au kh tri vi lng ao c ca chng ta v chng ta him khi tm thy c hnh phc lu di. Nhng au kh ny khng sinh khi m khng c nguyn nhn; chng c sinh ra do cc nhn v cc duyn. V nu chng ta theo du tch cc nhn v cc duyn ny i ti nhng ngun gc rt ro ca chng, chng ta s tm thy chnh chng ta t tp chng li. S kin ny -- chng ta to ra cc nhn duyn cho au kh mc d mong c trn trnh au kh -- ch c th tip tc tn ti bi v v minh. Nu chng ta khng v minh, chng ta s khng tip tc to nn cc nhn duyn cho chnh chng ta au kh. Ni ngn gn, cc vn v cc bt hnh ca chng ta duyn hi xy ra chnh yu n t nghip chnh chng ta to, v chng ta lm ra tnh trng ny di nng lc ca v minh.

Phn cui ca tng 1 ni trn Nn theo ba hnh nghip, vo lun hi su ci c ngha l nghip ca chng ta xc nh chnh xc s sinh ca chng ta tt p hoc khng. ( Ai cho kn chn, vng thau ti mnh. Nguyn Du, 1765-1820) ( Stanza 1. Obscured by ignorance and for the sake of rebirth we create the three kinds of action; it is these actions constructing [existence] that propel us through transmigration). Nh chng ta thy trn, c ba loi tc nghip / hnh nghip -- bt thin, thin, v bt ng chng em n ba loi sinh tng ng. V phng din bn cht hin hot ca chng, c tc nghip ch tm v tc nghip hon tt, nim v s thc hin nim. (In term of their actual nature, there is the act of intending itself and the intended action the idea and its execution). Hc phi Trung qun ca ngi Long Th (Middle Way/ Madhyamaka School) ng vi hc phi T b sa (Vaibhashika / Great Exposition) rng tc nghip hon tt l mt tc nghip thuc v thn th - tc nghip ca thn hoc ng. 2. Cc tp kh trn thc ca chng ta Tr v vi bn vn ngi Long Th: Tng 2a-b Ba hnh nghip qu kh , duyn thc i su ci. Mt khi hnh nghip c thc hin, th c tc nghip ch tm v tc nghip hon tt chm dt. Tip theo s chm dt ca n, vi tp kh ca nghip c lu li. Ni chnh xc nhng tp kh ny c lu li l u? Khng xt cc phng din sai bit v tnh vi t ca thn, v ch xt thn th cht mc th, chng ta c th thy tng tc thn khng bn vng v c th d dng phn li. Nh vy th tht l kh nu bn khi lp lun (posit) thn l ni k gi an ton cho cc tp kh nghip (karmic imprints). Theo Pht gio th thc i t i sng ny n i sng tip theo, khng xt n cc phng din sai bit v tnh vi t ca thc, chng ta cng thy thc vng bn hn thn do phng din tng tc ca thc. Th nn, ni thc l ni cc ghi du ca nghip c to thnh tp kh. (Therefore, the inner consciousness is where the residues of karma are imprinted)

Khi ni v nhng tp kh (imprints), chng ta ang ni v nhng nng lc tp qun tinh thn / tp kh tinh thn (mental propensities; Skt. vasana) to lp bi nghip c tch tp trong qu kh v chng c d tr cho ti khi cc duyn hi cho cc tp kh ny c phng xut. Nhng tp kh ni kt cc hnh nghip trong qu kh ti s gt hi nhng kt qu ca chng vo mt thi im v lai. y l l do ti sao kho d tr tp kh phi c mt tng tc vng bn. ging v im ny, c nhng v i s Pht gio thi qu kh khi lun im mt thc cn bn/ thc a li da (alayavijnana) trong vai tr nn tng ca nhng tp kh. Nhng i s khc, tin tng rng th tnh tinh yu ca con ngi c th c tm thy khi tm kim mt cch c ph phn, v h nhn din th tnh tinh yu ca con ngi l thc (consciousness) cng l nn tng ca nhng tp kh. C hai cch gii thch ny to lp mt nn tng gii thch cch no nhng tp kh nghip (karmic imprints) c mang theo t i ny sang i khc, nhng chng cng dn n nhng vn trit hc khc. Con ng hc phi Trung qun ca Long Th tip cn vn tp kh th khc hn. Khi din gii nhng quan im c o ca ngi Long Th, ngi Nguyt Xng trnh by s khc bit gia mt nn tng tm thi ca nhng tp kh v mt nn tng lu di hn. Ngi ni rng trc thc (immediate consciousness) ng thi vi hnh nghip (karmic act) l nn tng tm thi ca tp kh, trong khi nn tng lu di ca nhng tp kh l Ti hoc ngi / mnh (I or the person) th c to lp trn nn tng tnh tng tc ca thc ca ngi/ mnh (He said that the immediate consciousness contemporaneous with the karmic act is the temporary basis of the imprints, while the enduring basis of the imprints is the I or the person that is constructed on the basis of the continuity of the persons consciousness) Khi truy tm xuyn qua mt nghin cu ph phn th chng th no tm thy cc quy chiu xc thc v cc phng din ca nhng c s ny. ( Neither of these bases can be found when the true referents of their terms are sought through critical inquiry). Chng ch thun l cc cu trc hu nim, hp vi cc quy c th tc v khng b cc nhn thc khc c hiu qu theo quy c th tc ph nh. Tuy nhin, bng cch khi lun im ch thun Ti l nn tng ca nhng tp kh, trong khi c hai nhng tp kh v ch thun ti (the mere I), cng ch tht trn mnh danh v khi nim, cui cng bn i n mt gii php hoa m n gin. Cc i s n phn tch v t duy nghim cn su rng iu ny. (They are mere conceptual constructs, albeit conventionalities not negated by some other conventionally valid cognition. However, by positing as the basis of the imprints, which are themselves real in name and concept only, the mere I, which is also real in name and concept only,

you end up with a very elegant solution. The Indian masters analyzed and reflected upon this extensely) y, ni rt tng qut, ti tuyn b thc/ tm thc s hu mt tng tc vng bn, l nn tng ca nhng tp kh. (Here, in a very general way, I have stated that consciousness ,which possesses a stable continumm, is the basis of the imprints) Khi bnh lun v ng hng tip cn c o ca ngi Long Th, ngi Nguyt Xng a ra mt gii thch uyn bc. Theo cc Pht t n chuyn bit v kinh in th mt thc th tc dng l mt s vt c th sn sinh mt hiu qu. (A functioning entity is defined by classical Indian Buddhists as something that can produce an effect). Ngi Nguyt Xng l mt nh Trung qun, chp thun s dit tn ca mt s vt hu duyn / s vt do duyn m c (a conditioned thing) l mt thc th tc dng/ thc th hiu qu (a functioning entity), ni mt cch khc, hiu qu v tnh nguyn nhn (as causally effective), v ngi gii thch nh sau. S dit tn l mt trng thi ca mt s vt hu duyn c an lp khi n chm dt hoc i ti mt chung cuc hon tt. (Disintegration is the state of a conditioned thing that is established when the thing ceases, or comes to an end) S dit tn ny c to ra bi chnh cng mt nguyn nhn to ra sinh cho s vt ngay t lc khi u -- ht ging ca dit tn th c mt trong sinh ca tt c cc s vt hu duyn/ hu vi v th nn s dit tn cng c hiu l sinh khi t mt nguyn nhn. Lc , theo nh ngha, v rng s dit tn c pht sinh t mt nguyn nhn, chnh n phi l mt nguyn nhn, nn ni, n phi l mt s vt tc dng/ s vt c hiu qu (a functioning thing) [ S dit tn l mt s vt c hiu qu, nn khng th ni khng cn chi c (ngoan khng) theo kiu ch ngha h v (nihilism). HP] (Disintegregation / Cessation is the state of a conditioned thing that is established when the thing ceases, or come to an end. This disintegration is produced by the very same cause that gave birth to the thing in the first place the seed of disintegration is present in the birth of all conditioned things and therefore the disintegration too is understood to have arisen from a cause. By definition, then,

since that cessation is produced from a cause, it must itself be a cause, which is to say that it must be a functioning thing) Trn cn bn ny ngi tuyn b rng s dit tn th thc s l s dit tn ca nghip pht sinh ra cc nghip qu. S tng tc ny ca cc trng thi dit tn ca nghip c th c hiu mt cch nht qun ch trn nn tng ca tng tc thc hoc ch thun ti (the mere I). Chng c nn tng no khc c l l c. (On this basis he claims that it is the disintegration, which is actually the cessation of the karma, that produces the fruits of the karma. This continuation of disintegrated states of karma can be conceived coherently only on the basis of the continumm of consciousness or the mere I. No other basis makes sense.) Hin nay, tt c cc hc phi c in Pht gio thp hn Svatantrika Madhyamaka (Trung Qun Lun Chng T Lp) u tuyn b rng mc du s to tc ca dit tn c to nn, nhng chnh s dit tn th khng c to nn. H ni, trong kt qu ca dit tn, bn khng th tm thy mt tn tch no ca s vt hu duyn c sn sinh bi mt nguyn nhn. Tuy nhin, bng cng mt l lun, lc bn cng phi ni rng mc du s sinh khi (arising) c to ra, ci c sinh khi/ s sinh (the arisen), an lp sn ri, s khng cn n mt nguyn nhn, v trong trng hp , bn cng s ni rng ci c sinh khi/s sinh khng c to ra bi mt nguyn nhn. Bn c th p dng lp lun theo nhng ng li ny. Trong bt c trng hp no, nhng nh Trung qun ng thnh (Prasangika Madhyamikas) ni rng bi v tin trnh chm dt (ceasing) c to ra bi mt nguyn nhn, s dit tn hin hu trong kt qu tin trnh chm dt th cng c sn sinh bi mt nguyn nhn. S dng cng mt lun l, cc nh Trung qun ng thnh tuyn b rng con ngi / mnh / ngi c gi danh/gi thit trn nn tng ca dng tm thc/ tng tc thc, tch tp v s cc nghip sai bit, s mang tnh tng tc ca s dit tn cc nghip to tc. (In any case, the Prasangika Madhyamikas say that since the ceasing is produced by a cause, the cessation that exists in the wake of the ceasing is also produced by a cause. Using the same logic, Prasangika Madhyamikas claim that the person designated upon the basis of the stream of consciousness, having accumulated countless different karmas, will bear the continuity of the cessation of karmic acts) Lc th ngha ca thc c hnh nghip l duyn ( consciousness with volition as its condition) l th ny: Thc l k gi tp kh c gi l thc nguyn nhn (causal/ cause consciousness), trong khi thc l hiu qu ca thc tru nng tp kh thun thc thnh sinh mi c gi l thc hiu qu (resultant/ effect consciousness)). Thc ging gii y trong vai tr chi

th ba l thc nguyn nhn, nn tng cho tp kh ca hnh nghip do v minh lm l do, c kh nng phng chiu tng tc vo trong mt sinh mi (ti sinh) trong sinh t lun hi. 3. Tm v thy Cc mt in (tantras) ni v nhiu phng din ca thc. Ch quan trng ny cn c qun chiu nghim trang. T d, bi v phng din th nht ca thc lin quan rt nhiu vi thn th -gm c thn vi t vi kinh mch (channels), cc kh (winds), v cc im tinh yu (drops) thn th tr thnh nng tr (the support) v thc th l s tr/ci c tr gip (the supported). Khi thn th, nng tr tan bin, s tr cng tan bin. T d, khi c quan mt h hng sp , thc mt cng sp . Cng ging vy, nhiu loi thc u ty thuc vo thn th. T d, chng ta ni v thc ca con ngi, thc tui gi v thc ca ngi bnh v mi thc ny r rng ty thuc vo mt thn th. Bn thng nghe nhng ngi Pht t ni rng tm (= tng tc thc) l khng c mt khi u / v thy, nhng h khng phi ang ni v v thy ca cc thc phng din th. R rng l khi nng tr (= thn th) bt u xut hin, cc c quan cm thc hnh thnh theo th t, pht sinh cc nhn thc cm quan. Cng tng t, khi thn th thoi ho/ xung cp, vi quan nng nhn thc ty thuc vo thn cng thoi ho /xung cp, t d xuyn qua k c h hao mt mt. Cui cng, khi thn chm dt cuc sng, thc ty thuc vo thn cng i n mt chm dt. y khng th l thc/ tm thc v thy. Tuy nhin nhng thc kia sinh khi vi thn khi nng tr ca chng thnh lp mc d trong bn cht quang minh v tnh bit, chc phi c mt iu kin c o cho chng c hi, phng tin sinh khi trong bn cht quang minh tnh bit nh th. Quang minh (Luminous) trong ng cnh ny ngha l n phi th cht, v tnh bit/tnh gic (knowing) ngha l n c th nhn bit sng t v s-s vt-vt. Quang minh v tnh bit l nh ngha tiu chun ca thc trong Pht gio. (Luminous and knowing is the standard definition of consciousness in Buddhism) Ni tng qut, ch bi v c c quan thn khng c ngha l cng s c thc. T d, trc khi c tin trnh th thai mt a tr, nn tng thn hin hu, nhng khng c thc s tr (supported consciousness). Tin trnh th thai y khng ng nht vi s th tinh (Conception here is not identical to fertilization); i vi nhng Pht t th thai l mt tin trnh duyn hi xy ra khi tng tc thc nhp vo thn. l mt tin trnh cn n thi gian. Trng c th tinh trong t cung vn ging nhau trc v sau th thai, nhng trc khi th thai, n khng h tr mt thc. By gi, nu ch thun s hin hu ca mt trng th tinh tt yu em n kt qu l s hin din ca mt thc trn phng din th, bt k thi im th thai, lc th phi c cm th, v cc th tng t, cng th, bt k th thai hoc khng th thai xy ra. Cu hi khi no chnh xc thc i vo t cung cn phi c nghin cu iu tra su xa hn na. Cc vn bn kinh in v mt in gi tn mt giai trnh khi cc dch cht ti sinh/truyn sinh ca

cha m n gp nhau, v thc nhp vo, nhng nhng pht biu nh th c quan im bao qut, v tt nhin khng minh nh dt khot (not necessarily definitive). Ngy nay, xuyn qua phng php k thut, mt trng c th th tinh bn ngoi t cung dn n mt th thai thnh cng, sau th phi sinh c th c t vo trong t cung. Vi truyn c xa cng thut nhng s kin th thai xy ra bn ngoi t cung ca ngi m. Nh vy s th thai con ngi khng cn phi xy ra bn trong t cung. Ti thng ngh n nhng vn ny bi v nhng s vt nh iu ny khng ho hp vi nhng li gii thch trong cc vn bn kinh in c thy hin nay. T d, kch thc, khong cch, v cc th khc, v mt tri, v mt trng c ghi trong B A t t ma cu x ca Th Thn (Vasubandhus Abhidharmakosa/ Great Treasure of Higher Knowledge / Thng Tr i Bo Tng/ Lun i Php Tng) mu thun vi cc o lng c xc nh bng cc quan st thc nghim v cc php tnh ton hc. duy tr cc o lng trong cc b lun Pht gio l t chi cc bng chng thc nghim. Hn th na, c Pht ni rng chng ta phi bc b cc lun thuyt trit hc khi chng xung t vi suy l v nu duy tr mt lun thuyt ph nh kinh nghim trc tip th hon ton khng hp l. Lun l tng t cng p dng cho vn khi no th thai xy ra. Nhng li gii thch trong cc b lun Pht gio phi c xem nh nhng ch dn tng qut, v khng xem nh c tnh minh nh dt khot, nhng t ng kt thc ti. Theo cch no chng ta c th xc nh tnh xc thc ca cc gii thiu quy chiu kinh in i vi cc s kin thm mt (khc hn vi tr tu khng tnh, tuy n mt, nhng c th suy lun xuyn qua tin trnh suy l) (as opposed to, say, knowledge of emptiness which is hidden, though can be inferred through reasoning; opposed to = and/ but not) -- s vt m chng ta khng th nhn bit xuyn qua quan st vi mt tm bnh thng? ( Ngi ang ni n tiu chun phn loi i tng ca tr tu thnh 3 nhm: cc s kin hin nhin, cc s kin b n kn (c th c suy lun trn c s cc s kin c quan st), v cc s kin b n kn cc k. Nhm th ba ny, gm nhiu th, trong c nhng chi tit chi li v cc vn hnh ca nghip / the minute details of the workings of karma.|| Ch thch ca Thupten Jinpa, dch gi bn Anh) Cc b lun Pht gio tuyn b chng ta c th xem xt cc kinh in thuc loi s kin cc k n kn kim xem chng c nht qun i ni hay khng, th s tm ra hiu qu ca chng. Kinh in i khi mu thun ln nhau -- t d, Ni Tu di (Mount Meru) v bn chu lc l trung tm i vi v tr hc Pht gio, nhng vi kinh in ni ni Tu di th vung, v vi kinh in ni n th trn. Nhng pht biu lun (assertions) nh iu ny th phi c chng minh l ng bng cch xem xt chnh kinh in thy khng c nhng mu thun i ni no c. tr li vi iu ang ni trc y, chc hn phi c mt iu kin c o c th lm cho thc sinh khi trong trng thi quang minh v tnh bit (nhn bit sng t). Chng ta ni v tnh

ngi hoc tr thnh mt con ngi, v tr thnh mt con ngi duyn hi xy ra khi thc sinh khi trn cn bn nhng dch tit sinh sn ca cha m. Tuy nhin, ci g l iu kin c th lm cho thc c bn cht quang minh v kh nng nhn thc mt i tng? Mt nn tng th cht th khng cung ng. Thc cn c mt tng tc trc chia x chung cc c hu quang minh v tnh bit / tnh gic. Thn ngi phc v nh mt duyn hp tc/ s duyn duyn cho mt thc con ngi, nhng bi v thn l th cht v phi quang minh, nn thn khng th l nguyn nhn chnh th/chnh yu ca thc . Nguyn nhn chnh ca thc phi l mt thc ca thi im / st na trc . y l l do ti sao Pht gio khi xc nh cc i sng qu kh v v lai. Vi c nhn c th hi nh n cc i sng qu kh ca h. Bng cch lm ch thin nh, chng ta c th, trn cn bn phng din th hin nay ca thc, nng cao kh nng k c chng ta ti mt mc c th nh c cc i trc. Khi kh nng ny tng thm, chng ta c th trc gic theo ngha rng cc bin c trong v lai. Chnh ti trong nhiu trng hp thy rng Kyapj Ling Rinpoch, mt trong cc v thy chnh ca ti, lm ch tr tu siu ng ngi c th c c tm nhng ngi khc. Mt hm, ti hi trc tip ngi v chuyn . Ngi p ngi i khi dng nh c kh nng trc gic s vt, v ngi khng bc b chuyn ngi lm ch tr tu siu ng . V l mt v tng th i gii, ngi ni ng tht; v nu nh ngi tuyn b tr tu siu ng m khng ng tht ngi s vi phm gii lut ngn chn nhng tuyn b gi di v thc chng tm linh, v ngi s phi b ci o tu! Ti c bit thm nhiu ngi khc, xuyn qua nng lc tu tp thin nh ca h, nh li nhng cuc i qu kh ca h. Th nn nhng s kin ny duyn hi xy ra mc du ti khng chc chn chng sinh khi trn phng din thc vi t hoc bi cc c ch vn hnh khc. y l im tinh yu: phng din quang minh v nhn bit ca mt trng thi tm thc n t mt st na i trc ca tm thc . N i tip theo sau, th nn n phi khng c khi u. Nu nh c mt khi u i vi tng tc ca tm thc quang minh v nhn bit c xng lm lun im, lc chng ta phi nhng b rng tm thc sinh khi t mt nguyn nhn khng cng loi vi n, iu ny th khng th bin thuyt c. Chng ta cng c th thy iu ny vi nhng s vt vt cht, ni m mi cht liu vt l, bt k mc vi t ca n, c hnh dng, mu sc, v nguyn nhn tinh yu ca n l mt cht th vt cht khc, m tng tc ca n chng ta c th truy tm ngc dng thi gian. y khng phi l hiu qu ca nghip; y n gin ch l ng li th gii vt cht hot ng. Nh vy, s hin hu ca thc trong trng thi quang minh v tnh bit v s hin hu ca vt cht trong trng thi phi tinh thn l nhng khun mt ca tht tng (= ng li s vt l) mt cch t nhin. Mi bn u c tnh nguyn nhn tng tc sai bit ca chnh n, trong khi ng thi mi bn nh hng mnh m ti bn kia trong vai tr duyn hp tc. (Thus, the existence of consciousness as luminous and knowing and the existence of matter as nonmental are facets of the way things naturally are. Each has its own distinct causal continuity, while at the same time, each impacts the other as a cooperative condition).

4. Bn nguyn tc Cc b lun Pht gio ni v bn nguyn tc suy l nguyn tc bn cht, nguyn tc ty thuc, nguyn tc chc nng, v nguyn tc bng chng (the principle of nature, the principle of dependence, the principle of function, the principle of evidence). Bn nguyn tc ny cng song hnh vi cc quy lut t nhin c tm thy trong khoa hc. Nguyn tc bn cht ch c ngha l th gii hin hu trong mt ng li bit th v khng theo mt ng li khc, nh trong t d trn ni v cc tng tc tinh thn v vt cht, v l do cn c trn nguyn tc ny l tranh lun cc hin tng phi tun theo tht tng(= ng li s vt l) (phenomena must conform to the way things are). Cng nh th, bng quan st nhng tnh cht nh th ca bn cht, cc tnh cht khc c th c suy din t cc bng chng. Cc hin tng c th thay i v hnh dng, trng thi do c hai ty thuc h tng vi cc s vt ng hin hu v xuyn qua s duyn hi xy ra theo nhng th t c nguyn nhn. S sinh khi nhng hiu qu sai bit minh ha nguyn tc ty thuc, ni rng mi s vt u sinh khi t mt nguyn nhn tng ng thch hp. p dng nguyn tc ny trong s phn tch hp l, chng ta s bin lun rng bi v s vt l ng, nn s vic nh th ny cng phi ng. T d, ti c th suy lun rng nu ni gin sinh khi ni ti ngy hm nay, n s khng hon ton bin mt. N s sn sinh mt loi hiu qu, t d, s khng th thi, ri th s khng th thi li thnh mt nguyn nhn cho mt hiu qu khc. iu ny quan h mt thit vi nguyn tc chc nng, n iu nghin nhng kt qu ca mt hin tng c to nnnhn xem n sn sinh ra ci g. Nh vy ph sn ca mt tm gin d l s bt an v ph sn ca mt tm qung i l tnh bnh an. Cng tng t nh th Pht gio ging dy nhng hnh ng tch cc to nn nhng kinh nghim lc th v nhng hnh ng tiu cc em li au kh. Ht ging ca kt qu c ngha n hin din trong nguyn nhn ca n, cng ging nh tim nng cho mt cy si th hin din trong mt tri si. Suy l theo ng li ny l s dng nguyn tc chc nng. Nguyn tc bng chng ni v nhng suy din rng ln hn cn c trn ba nguyn tc ni trn. Nguyn tc ny c minh din bng nhng biu t t d, Nu bn mun tm thy hnh phc lu di, bn phi k lut tm bn. Tm hin hu l mt tng tc (nguyn tc bn cht), mi st na tm thc lm chuyn bin nhng st na tip ni (nguyn tc ty thuc), nhng nh gy tn hi hnh thnh nhng kinh nghim kh th (nguyn tc chc nng); th nn, nu bn khng mun au kh v mun hnh phc, bn phi hc kim sot tm ca bn to lp ch thun nhng nh tch cc, li ch. Bng cch t duy nghim cn (reflect) trn nhng s kin ny, bn thy rng nhng trng thi tinh thn khc nhau c nhng chc nng khc nhau nh th no, th nn bn s i n hiu bit su sc k lut tm nh th no th dn n hnh phc, v bn s pht trin tu qun su rng hn v tht tng. 5. Ti sao s vt thay i

T khi bn bt u c quyn sch ny, mt thi gian qua i. D nhin, thi gian khng th ng yn; n tip tc chuyn ng, thi im theo thi im.Th gii chng ta ang sng, mi trng sinh sng ca cc c dn, cng nh cc chng sinh, nhng c dn ca th gii, tt c u tri qua cc thay i. Mi trng sinh sng v phng din i ngoi v cc hu tnh sng trong tri qua cc thay i di nng lc g? C nhng s thay i chnh l v nhng s vt sinh khi t cc nguyn nhn ngay t lc khi u. S kin tt c cc s-s vt-vt do nhn duyn m c u b lm ch th cho s thay i (undergo change = be subjected to change) trn cn bn st na theo st na th khng phi l kt qu ca mt yu t th ba hoc lc lng bn ngoi. Nguyn nhn sn sinh chng do chnh bn cht ca n l ch th i thay, v v s-s vt-vt u chia s bn cht ca nguyn nhn ca chng, th nn chng cng u l ch th ang i thay ngay c trong mt phn ngn giy ngn ngi. Tng qut, chng ta c th ni v phng din th ca v thng nh khi chng ta cht, hoc ni khi mt vt g b t chy hoc b ph hy hon ton. y gi l v thng trn phng din dit tn mt hin hu c ni tip. iu ny xy ra khi i din cc duyn nghch chiu i vi s tng tc ca mt hin tng c xt chuyn bit (given phenomenon). S dit tn trn phng din st na theo st na l v thng rt vi t, v y l loi v thng biu th tnh cht nhiu nguyn nhn ca cc hin tng. S v thng trong gio php Pht gio Tt c cc php hu vi/php do duyn hi u v thng (All conditioned things are impermanent) quy chiu v thng vi t ny. Gi y, nu chng ta iu tra nghin cu, chng ta s thy r rng rng khi nim s vt c th sinh khi chng c nguyn nhn no c th tt c u dn n loi hu qu cc oan v mu thun. T d, s khng c mt l do g ti sao cy c li khng th mc c trong gia ma ng bng gi. Ni vn tt, nu s vt c th sinh khi m chng c nguyn nhn g c, iu ny s gy ra hu qu ph v ton b quy lut nguyn nhn v hiu qu v khng phi ch c ph v tnh nhn qu ca nghip. Tri li, s gii thch cc s vt hnh thnh t cc nguyn nhn th cch tuyt vi nhng ngy bin lun l nh th (such logical fallacies). Hn na, nu nguyn nhn c ng nht ho vi vnh cu, iu ny cng l ng nghi ng v phng din lun l. Nu nguyn nhn chng bao gi thay i v tn ti trong tt c cc thi im, th nhng hiu qu ca n, chng chung nhau mt bn cht, cng s khng l ch th thay i. Chng ta c th kim nghim xuyn qua quan st thc nghim ca chnh chng ta rng mt hiu qu l ch th bin i, chng ta c th suy lun nguyn nhn chnh ca n cng l ch th bin i. Khng ch c iu , tin trnh to thnh nguyn nhn chnh n chuyn ho nguyn nhn, v cho mt s vt thc s vnh cu, n khng th sn sinh cc s vt, v iu s bin i n (n = nguyn nhn). Nh vy quan nim rng mt s vt c th sinh khi t mt nguyn nhn vnh cu th khng th bo v c.

(Not only that, the process of causation itself transforms the cause, and so for something to truly be eternal, it could not produce things, for that would change it. Thus the notion that something can arise from eternal cause is untenable). Mt cch tng t, lun im s vt c th sinh khi t mt nguyn nhn khng xng hp vi nhng hiu qu ca n (incommensurate with its effects) th cng khng th bo v c, bi v nhng c hu chuyn bit ca hiu qu phi quan lin h tng ti nhng nng lc sn c trong giai on nguyn nhn. Tt c nhng c hu ca hiu qu khng cn phi hin din trong thi k nguyn nhn, nhng nhiu tnh cht ca cc hiu qu phi tng ng nhng kh nng tng trng c mt trong nguyn nhn. Cy si n t nhng tri si, v khng n t ht to nguyn nhn v hiu qu phi ho hp vi nhau. Ch trn cn bn ca tng quan ho hp nh th chng ta c th quan lin h tng cc hin tng l nguyn nhn v hiu qu. Cng l mt iu kh khn khi khi lun im nhng hiu qu sinh khi t mt nguyn nhn n bit (one single cause). Ch xuyn qua mt tp hp nhiu nhn v nhiu duyn m nhng hiu qu sinh khi. C mt ci chng ta c th gi l mt nguyn nhn trc tip, nhng s hiu qu ca nguyn nhn li ty thuc cc nguyn nhn v cc duyn khc na, v s hin din thun ca nguyn nhn t n khng chng t rng mt hiu qu chuyn bit s thnh hin hu. Ti sao c iu ny? chnh l nhng bin i trong nhng bin hin ca nguyn nhn cho phng tin, c hi nhng hiu qu sinh khi, v vi yu t ca ni kt nguyn nhn ton th c th khng chuyn c thnh hin hu hnh dng c th trc khi c s sinh khi ca hiu qu. (Why is this? It is changes in the manifestations of the cause that allows the effects to arise, and some elements of the total causal nexus could fail to materialize prior to the arising of the effect). T d, mt tri si c th khng c t, nc hoc nh sng mt tri ny chi v tng trng. Tht ra, nhng ty thuc vo s duyn hi tng cng s sinh khi ca bt c mt hin tng no u phc tp qu i v mnh mng trong trng thi v tn (Ngi ang ni v Trn g trng duyn khi. HP) (In fact, the contingencies that underlie the arising of any phenomenon are so complex and vast as to be infinite). Khi nguyn nhn trc tip thun thc vi mt nng lc nh hng khng th dng li c, th s hin din ca n gn nh chc chn sn sinh hiu qu. Cn trong cc trng hp khc, s hin hu ca nguyn nhn khng bo m s sinh khi ca hiu qu. Ch trn cn bn nhiu nhn v nhiu duyn m nhng hiu qu sinh khi, v mt nguyn nhn c lp n bit c th sn sinh ra hiu qu l iu khng th xy ra. (To Ch / Thng cng l mt loi nguyn nhn c lp n bit to nn vn hu. HP)

(Only on the basis of numerous causes and conditions do effects arise, and one single independent cause producing an effect is not possible) Hin nay trong ni kt ny ca nhng nguyn nhn v nhng hiu qu, c hai loi ni kt ca vt cht v th gii i ngoi, v ni kt ca th gii i ni ca cc tm nim, cm th, v nhng th tng t. Nh vy chng ta c th ni v tnh nhn qu vt l v tnh nhn qu tinh thn (tm ). Trong khi hai loi nguyn nhn v hiu qu -- vt cht v tinh thn--vn hnh trong chnh phng tri ca chng, tuy th chng u nh hng ln nhau. Nhng kinh nghim ca hnh phc v au kh ngoi ln trong s ty thuc vo th gii vt cht bn ngoi, v trong trng hp nh th chng ta ni v mt duyn i tng (s duyn duyn) (an objective condition). T d, mt trng thi tinh thn s hi, c th sinh khi ty thuc vo mt i tng bn ngoi, t d mt con rn. Nhng sinh khi mt kinh nghim i ni ca hnh phc hoc au kh, th cng phi c mt duyn nguyn nhn i ni (ni nhn duyn). Con rn ring mt mnh khng suy lun mt kinh nghim s hi. Nhng tri nghim hnh phc v au kh sinh khi trn nn tng ca c hai duyn i ni v i ngoi. Tc ca tc gi/ngi to tc (the intention of the agent) c vai tr quan trng i vi nguyn nhn v hiu qu trong th gii i ni (tinh thn) v th gii i ngoi (phi tinh thn). y l ni m nghip / hnh nghip tham d vo th gii i ni v th gii i ngoi (This is where karma comes into the picture). Chnh l tc ca chng ta -- nhng hnh nghip do nhng l do to nn -iu li nhng tp kh trn tm ca chng ta v tr thnh mt nguyn nhn cho nhng tri nghim v lai ca hnh phc v au kh, au n v lc th. Nh vy nghip / hnh nghip l mt phn ca ni kt tinh thn i ni ca nguyn nhn v hiu qu.(Thus karma is part of the inner, mental network of cause and effect) Quy lut ca nguyn nhn v hiu qu u iu hnh trn ba yu t ca Pht gio: nn tng, con ng tu tp, v kt qu. Quy lut t nhin ca nguyn nhn v hiu qu l mt khun mt quan trng ca nn tng -- tht tng v c con ng tu tp v kt qu cui cng cng ty thuc vo c ch phc tp ca tnh nhn qu. 6. Nghip /Hnh Nghip/ Hnh, chi th nh Nhng hnh nghip c th thun ty trong sng, t d nhng hnh ng khng nh nhum pht sinh ra nhng phm tnh gic ng trn nhiu phng din ca con ng tu tp, hoc b phin no.Trong ng cnh ca mi hai chi nhn duyn, nhng hnh nghip hoc nghip to tc c quy chiu l lp hng phin no bt gic ca nghip v chng phng chiu chng ta vo trong ti sinh tng tc trong sinh t lun hi. Ht ging ca hnh nghip ny th c gc r trong nhng phin no (phin ng no lon), vi v minh cn bn lm phin no gc, v nhng ci ny dn ti nhng hiu qu trn sut con ng i n gi v cht. Nh ngi Long Th khng nh trong Tng 1,Do v minh che lp, chng sinh to ba hnh

Ni mt cch khc, do bi cc phng tin ca tc nghip c tch ly xuyn qua nng lc ca cn bn v minh, mt nghip ang phng chiu ( projecting karma) c hnh thnh-- mt nghip thc y mt ti sinh mi trong sinh t lun hi. Tt c nhng hnh nghip (karmic acts) u c gc r trong v minh, nhng chng khng tng ng vi nhau. Trong bao lu chng ta cha thnh tu c giai on tu tp kin o (path of seeing) im m phng tin ca thc chng trc tip tnh khng thm nhp hon ton xo b s che lp ca cn bn v minh, th tt c nhng hnh ng ca chng ta s u b nh nhum bi v minh . Nhng vi hnh nghip -- mt cch chuyn bit, nhng hnh nghip c ti luyn trong chnh kin tnh khng, t b tht s, v tm tnh bit / tm b -- c th dn chng ta ra khi v minh, v nhng hnh nghip ny khng to thnh chi th nh. Nhng tc nghip c hnh thnh trn cn bn ca tr tu chn tht -- thy s-s vt-vt trong trng thi ging nh huyn tng, chng c hin hu thc hu th hon ton khc bit hn vi cc tc nghip phng chiu ti sinh trong sinh t lun hi. Cng c s khc bit nh th i vi cc hnh nghip to nn bi t b/ vin li tht s -- t d tm nim ti mong c c gii thot khi i sng au kh do duyn hi sinh khi do nhn din c rng nhng phin no tri buc chng ta vo au kh. iu ny cng ng i vi nhng tc nghip c tch ly xuyn qua tm tnh bit / tm b , nh v tha em li an sinh cho cc hu tnh. Nhng hnh ng nh th ch to thnh mt tng t (similitude) chn l v ngun gc kh, v nhng kt qu ca chng c thun thc l nhng c duyn thc tp tm linh. T d, c c thn ngi trong ci phc lnh (ci ngi, ci tri) l do thnh tu xuyn qua cc hnh nghip tch cc, l cn bn o luyn nht thit tr, v c c thn ngi cng c th l mt ph sn ca pht tm b . (For example, the attainment through positive karma of the unique bodily existence as a human being in the fortunate realm, which is the basis for cultivating omniscience, can also be a byproduct of generating the awakening mind). Tm tt, chi th nh, hnh (volitional action) l mt hnh nghip (karmic act) c tch ly vi cn bn v minh l l do nguyn nhn (causal motivation) to ra sinh t lun hi. Tri li, nhng hnh nghip c tch ly trn cn bn ca nhn nh s-s vt-vt u chng c hin hu thc hu, hoc nhng hnh nghip c ti luyn bi s vin li tht s hoc bi mt tm tnh bit v tc (v tc = t nhin, khng loay hoay xoay s), to lp nhng iu kin cho thnh tu s tt c ton ho (the definite goodness). iu cng l iu ti lun lun khng nh: mt hnh ng to nghip thin hoc nghip bt thin, to nn sinh t lun hi hoc dn n gii thot th chnh yu vn c xc nh bi l do cn bn hnh ng (underlying motivation). Nhn t ton cnh khch quan Pht gio, khi chng ta tip cn ci cht, trng thi tm chng ta rt quan trng. Bn c th ni trng thi tm chng ta vo thi im cht iu khin hng dn ging ti sinh sp n ca chng ta. Nu nhng yu t ang tng hot l i v th, th chng iu khin

hng i ging nghip. Tuy nhin nu yu t tng hot l i bi hoc lng v tha, th chng s iu khin chng ta vo mt hng khc. C mt cu chuyn v thi gian Gunthang Rinpoche Tu vin Tashikhyil. Mt v s gi thi im sp cht ang ch Gunthang Rinpoche n gp ng ngi xc nh tin trnh ang din tin ni ng. Ngi khm ph rng v s ang gn b su sc vi tr b thm ngon ca tu vin Tashikhyil. Gunthang Rinpoche trn an v s gi: ng lo. Tri u sut, tr b cn thm ngon hn nhiu. Kt qu l, v s gi c th dt khot bung b lu luyn v cht mt cch tnh lng. Th nn vn y l, hnh nghip no c kch hot vo thi im cht ca v s ci lu luyn i vi tr hoc mong c ca ng c ti sinh trong tri u sut. Ngay c nhng ngi bnh thng nh chng ta, nhng tm u b thng tr bi nhng vng tng (delusions) v v minh, c th thc y ti sinh xuyn qua sc mnh ca trng thi tinh thn nh i bi v nguyn vng v tha. l mt iu tinh yu c bit trong tu tp Pht gio, lm cho trng thi tm chng ta vo thi im cht c hnh. Ngi sp cht v nhng ngi xung quanh ngi sp cht cn thit lp mt khng kh khuyn khch ngi sp cht tng trng mt trng thi tm c hnh, l mt iu quan trng. 7. Thc, danh v sc-- chi th ba, th t Ngi Long Th ni tip: Tng 2c-d ni thc an lp, danh v sc tng trng. Chi th ba l thc, xt theo phng din chuyn bit l thc c ghi nhng tp kh ca nhng hnh nghip v s phng mt ti sinh mi. Bn loi tng qut ca ti sinh c ni n trong cc bn Kinh Trang Nghim i Tha ( Mahayana sutralamkara/ Ornament of Mahayana Sutras). C ti sinh thc y bi nghip v nhng phin no -- ngha l, xuyn qua s hon tt ca hu (becoming), chi th mi ca duyn khi. C ti sinh thc y bi i bi. C ti sinh c thc y bi i nguyn (prayers of aspiration). V c ti sinh c thc y bi cc thin nh (meditative absorptions). Th nn ti sinh c th duyn hi xy ra trong nhiu ng li khc bit. Trong bt c trng hp no, hy ng ngh v thc y l mt thc th n bit khng lin kt v hin hu do t chnh n. (In any case, dont think of consciousness here as a discrete entity that exists on its own).

Thc lun lun ty thuc mt nn tng. Trong cc b lun ca h thng kinh in, thc c gii thch trn nn tng ca mt thn th cht th. Trong tantra du gi ti thng, nhn din cc phng din th, vi t, v cc k vi t ca tm, th thn c ni n, mt cch tng t, c nhng phng din th, vi t, v cc k vi t, chng hnh ng trong trng thi nhng nn tng cho ba phng din ca tm. Trong tt c cc trng hp, khng xt n tnh vi t ca n, thc ty thuc vo mt thn. Nh vy vo lc cht, khi thn th b ling b, thn cc k vi t li khng th phn li vi thc. Ci Ti c gi thit / gi danh trn thn cc k vi t ny, cng, tip tc hin hu mt cch khng th phn li. Hy ly mt t d v mt hu tnh sinh t thai tng trong ci dc, nhng nn tng cho cm thc bt u hnh thnh khi thc lin kt vi mt ti sinh mi. Vo thi im , khi s hin hu mt thn th mi l bc u, tt c nm un u hin hu ri. Th nn, trong ging ch Danh v sc (tm/thn) xut hin hp nht, thn th c quy chiu l sc (hnh dng) v bn un phi th cht (th, tng, hnh, v thc) u c gi l danh. Danh v sc l chi th t ca mi hai chi duyn khi. 8. Su x, xc, th: chi th nm, th su, th by Ngi Long Th ni tip n: Tng 3a-b Danh v sc tng trng, lm duyn sinh su x. Sau khi chi danh-v-sc hin khi, ngoi ln -- trong tun th nht, th nh, v th ba ca th thai con ngi su x/ su nhp (six sense spheres/ six sources/ ayatanas): cn mt, cn tai, cn mi, cn li, cn thn, v cn thc. Nhm su x ny l chi th nm trong chui duyn khi. Su x l nhng c quan vt cht vi t hoc nhng quan nng v chng khng phi ch l nhng c quan th cht th.V mt phng din th su x tc ng trong trng thi nhng trung gian gia su i tng cm thc (=su trn), trong khi v mt phng din khc th su x tc ng su thc cm quan nhn bit su i tng cm thc. Su quan nng cm thc (= su cn = su tnh) c ni l duyn tng thng (dominant condition) cho nhng nhn bit cm thc sinh khi. Tng 3c-d C su x lm duyn, nn su xc sinh khi.

Tng 4. Mt lm duyn cho sc v thy sc trong tm; cng vy, thc lm duyn danh v sc sinh khi. Tng 5a-b Khi mt, sc v thc hi t gi l xc. Cc bn lun Pht gio biu th rng quan nng xc chm ca thn (=cn thn) hin hu ngay t khi trong t cung, khi thc thn tip xc vi phng din xc chm ca thn. Mt cch tng t, ti ngh rng thi im thc tai cng nghe m thanh (V th, cha m nn gi gn thn, ng, tm. HP). i vi thc mi nhn bit mi, hoc thc li nhn bit v, th ti khng bit (hai im ny) v khng c tip xc gia thc mt v cc i tng nhn thy. Tuy th, nhng c quan cm thc quan nng mt v cc th-- hnh thnh ri trong t cung.Sau khi sinh, chnh l s hi t ba yu t -- trong trng hp ca tri nghim nhn thy: mt hnh dng i ngoi, quan nng cm thc mt l duyn tng thng, v thc mt --- cho phng tin, c hi bt gi nhng i tng tng ng ca chng sinh khi (=thy trong tm). Nhng loi khc ca nhng nhn thc cm thc u c m t mt cch tng t. l s hi t ca i tng, quan nng cm thc, v thc, v s hi t c gi l xc. (Tnh, trn, thc ho hp d xng lc xc) (Trung Lun, Tng 3 cd. Bn dch La Thp) Tng 5c-d C su xc lm duyn, th nn th sinh khi.

Th y khng c ni v nhng cm xc phc tp gin d, ghen ght khi c ua tranh, v nhng th tng t, rt nhiu th chng ta tri nghim mt s vt trong trng thi lc, bt lc, hoc trung tnh. Mt khi xc duyn hi xy ra -- s hi t ca i tng (trn), quan nng cm thc (tnh), v thc --- lc trong vai tr ca mt chui nguyn nhn n lm trng tn sinh t lun hi, xc dn ti hoc l nhng cm th hoc nhng tri nghim c th lc th hoc khng th lc th, chi th by. 9. i, th: chi th tm, th chn Ngi Long Th ni tip: Tng 6a-b Th lm duyn, i sinh theo i tng ca th. Cc cm th sinh khi trn nn tng ca xc th c nhum mu do s phng chiu hin hu thc hu vo s-s vt-vt. Nhng cm th ny, tip n, sn sinh hai loi i i nhng cm gic lc th, trong ngha khng mun xa cch chng, v i s xa cch nhng cm th au n. Chnh l trn cn bn ca hai loi ny ca i (chi th tm) m tham v sn sinh khi. Tng 6c-d i lm duyn cho th, bn loi th hin din. y th/ chp th hoc chim hu l mt hnh thc ca i. Nh chng ta thy, vi th lm duyn, th nn i sinh khi trong hnh dng ca mong mun nhng cm gic c th khoi cm v mong mun xa cch nhng cm gic khng th khoi cm. V mc ch cho nhng cm gic ny, bn pht trin tham i i vi nhng i tng cm gic, i vi quan im ca mnh, hoc i vi tnh o c gi to c t nn tng trn v minh. Nh vy bn pht trin bn hnh thc chp th -- chp th vo cc i tng cm gic (grasping at sensory objects) (dc th), vo cc quan im (grasping at views) (kin th), vo cc quy lut o c t nhn chn chnh (grasping at selfrighteousness) (gii cm th), v vo cc t kin v ng (grasping at the deluded views of a self) (ng ng th). Bn iu ny c cho l chim hu bi v bn chim hu chng do tin vng chc rng chng dn n nhng cm th c th lc th. Chng th khng. Nhn thc sai lm ny, v s chp th nhn thc ny gi cho b my sinh t lun hi tip tc vn hnh.

Ni vn tt, cc un l nn tng thu nhn cc trng thi tiu cc ca hin hu, v khi cc un gp nhng hon cnh thch hp, xc v th sinh khi; trong s ty thuc vo xc v th, th i sinh khi, v t i sinh ra th, hoc s chim hu, chi th chn. 10. Hu, sinh, gi v cht -- chi th mi, mi mt, mi hai Ngi Long Th ni tip: Tng 7. Khi c th: c hu ca k th sinh khi. Khng th: s gii thot v s khng c hu. Chi th nh, hnh nghip, chm dt vo thi im hnh ng hon tt. Nh i vi chi th mi, hu, bn hiu iu ny hoc l, nh c gii thch trc y, trn phng din on dit ca hnh nghip (in terms of the integration of the karmic act) hoc trn phng din nng lc nh hng ca nghip (in terms of the potency of that karma). Trong bt c trng hp no, hu, l ht ging nghip hin nay c tng hot bi i v th (chim hu) v nh vy c chuy n ho vo trong kh nng nh hng nht nh sinh ra hiu qu nghip (karmic effect). Hu thuc v hng mc nghip, hoc nguyn nhn, nhng v n l trng thi ca nghip ng ngay trc hiu qu, c gi l mt hin hu mi (hu), n c gi tn bng hiu qu ca n. Hu l giai on trong tng tc ca ht ging nghip ni m nng lc nh hng ca n tr thnh thun thc trn vn v hiu qu th hin nhin. Tng 8a-b Hu ny l nm un. T hu nn c sinh. Nh chng ta thy, cc hnh nghip c to lp bi thn, ng v tm. V ba loi hnh nghip ny, nhng hnh nghip ca thn v ng thuc v sc un, trong khi nhng hnh nghip tinh thn thuc v bn un khc -- th, tng, hnh v thc (feeling, discrimination, mental formations, and conscious awareness). Hu (becoming or existence) l qu ca chng (qu ca nm un), v chnh l t hu nh th msinh, chi th mi mt, hin khi.

Kinh in Pht gio ni v bn loi sinh t cung, trng, sc nng v m t, v tc thi (= ho sinh). V bn loi ny, th hai loi u c quan st nhiu, trong khi sinh t sc nng v m t cn iu tra nhiu hn. Sinh tc thi / ho sinh l mt sinh ni m tt c cc quan nng t khi ng thi trong mt hnh thc trng thnh thun thc (Ngi Tch Thin ging ho sinh t hoa sen trong Nhp B tt hnh. HP). Ti tin quy chiu v sinh trong tng ngn V t hu ngoi ln sinh l do t quan im sinh t mt t cung. Trong sinh t t cung, thi im u tin ca chi ny l thi im th thai, khi thc i vo trong mt trng c th tinh. Tng 8c-d Gi v cht, v su, bi, kh, v vn vn, Tng 9a-b v cng thm u, no: chng u n t sinh. Sau chi sinh th sinh khi chi gi, ni m cc un th cht v tm thun thc v chuyn ho qua nhiu giai on. Phn th nh ca chi th mi hai, cht, sinh khi ni ngay chnh tng tc ca cc un trong trng thi yu t tm thn ca hu tnh i n b ling b. Sng trong x hi, v tinh thn chng ta c cc tri nghim au kh, v ngn ng chng ta c nhng li than khc, v v thn th chu ng nhng au n. Mt cch khc, cc tng ngn trn c th c nh l pht biu rng trong s ty thuc vo sinh, chng ta tri nghim thng tic ni chung v tht ra nhng li than khc ni ring; au n c th, su mun tm v nhng phin no s hon ton theo sau. Tng 9c-d Nhng g sinh khi l kh gn vo nm un. y ngi Long Th ni v kh nm un. Biu t ny c tm thy trong mt bn kinh v duyn khi (Pratiyasamutpadadivibhanganirdesasutra; ch thch ca bn Anh), v ti tin tng ngi Long Th ang s dng biu t ny y trong cng mt ngha. Tp hp cc un c cn bn v minh trong vai tr nguyn nhn ca n v tham v sn trong vai tr cc duyn hp tc, l ch th i vi au kh t lc sinh cho ti lc chm dt i sng. Hn th na, v tp hp cc un l phng tin to tc nhiu kh au hn na trong nhng i sng v lai,

nn chng ta mi mi khng t hnh phc chng ta mong c v chng ta tip tc chu ng nhng hnh h khn kh m chng ta khng mun. Trong con ng ny, hu tnh vng mc trong bnh xe sinh t lun hi, th nn c gi l kh nm un (= i kh un) (the mass of suffering). V ba loi kh -- kh hin nhin, kh do bin dch, v kh do duyn hi (nh c ni trong chng trc) -- kh trong biu t kh nm un ca Pht th chnh yu ni v kh trong tin trnh duyn hi. 11. Mi hai chi trong th t ngc chiu Tip n Ngi Long Th bt u trnh by mi hai chi trong th t ngc chiu: Tng 10 Gc sinh t: hnh nghip. K v minh: tc gi. K tr thy php tnh v khng l tc gi. Cu tng ny gii thch v th t ngc chiu ca mi hai chi duyn khi, khng nh ngi tr, bng cch khng vng mc trong nhng hnh nghip (ngha l, nhng tc hnh b nh nhum bi v minh), nn khng mi mi trong sinh t lun hi. Nghin cu th t sinh khi t v minh cho n gi v cht, chng ta c th t m mun bit ci g l gc r ca gnh nng ny chng ta ang mang vc, tp hp cc un, lin tc dm chng ta trong vng bn bt hnh km may mn? (Having studied the sequence of origination from ignorance to aging and death, we might wonder what is the root of this burden we carry, the collection of aggregates, which continuously mires us in misfortune?) Tt c u do c sinh v chnh cc un bt u chu trch nhim xuyn qua nghip v nhng phin no. Chng ta khng inh ninh mt cch khng bng chng rng cc un u t do v c nng lc chn la; chng ta b b buc tun theo s ban pht mnh lnh ca nguyn nhn ca cc un ca chng ta chi hu. ( It is all due to having taken birth within aggregates assumed through karma and afflictions. || assume (1): start being responsible for (something)||. We do not assume the aggregates out of freedom and choice; we are obligated by the dictates of the cause of our aggregates the link of becoming.|| assume (2): treat something as true but without proof)

(Cn nh vo trc ra sau, Ai cho kn chn, vng thau ti mnh. Nguyn Du, 1765-1820). Chi hu cn ch thun an lp trong tng tc tm ca chng ta, v chng ta khng c nng lc chn la no khc ngoi tr ti sinh. S an lp ca chi hu, k tip, ty thuc s tng hot ca nghip ca chng ta xuyn qua i v th /chim hu. S hnh thnh ca i v th, cng ging nh th, cn n s chp th ca chng ta vo hin hu thc hu (true existence) ca nhng cm th lc hoc bt lc ca chng ta. S sinh khi ca nhng cm th nh th, k tip, c tng b khi hi t nhng i tng mong cu, chng mong cu, hoc trung tnh. y l xc, s hi t ca i tng, quan nng cm thc, v thc. Xc nh th, k tip, cn n s hin din trn vn ca su x/ su nhp (six sense spheres), chng, k tip, ty thuc vo danh v sc ni bng cc t khc, nm un tm thn.( Su x/su nhp/su cn: x mt, x tai, x mi, x li, x thn v x . HP) Khi chi danh v sc b thc y bi v minh, n tr thnh nn tng ca au kh. Tuy nhin, khi danh v sc c thc y bi nhng yu t nh tm tnh bit / tm tnh thc / tm b , n xem nhng k khc qu bu hn chnh mnh, nn chng chc chn s khng tr thnh nn tng cho au kh. Th nn, v danh v sc thit lp chi th t, chng phi b thc y bi nhng nguyn nhn sn sinh au kh. Cc chi bt u vi danh v sc c gi l nhng hiu qu b thc y (propelled effects), v s sinh khi ca danh v sc cn n s hin din ca mt nguyn nhn ang thc y (propelling cause). Nhng nguyn nhn ang thc y l g? c Pht nhn din c hu ba chi u l nhng nguyn nhn ang thc y chi th ba, thc, chi th nh, hnh nghip, v chi th nht, v minh. Tm li, danh-v-sc sinh khi cn c trn thc c ghi du vi nhng tp kh nghip; v thc sinh khi, th hnh nghip c gy nn bi v minh -- hnh nghip tch cc hoc tiu cc -- phi c tch ly. V minh c th l v minh v quy lut ca nghip trong phng din hiu qu tc thi, nhng nguyn nhn ti hu hoc v minh gc r chnh l ngu si v tr chp th vo hin hu thc hu (true existence) [Xin c: v minh duyn cho hnh, hnh duyn cho thc, thc duyn cho danh sc, mi chi l mt duyn, mt nhn duyn ( nhn duyn= duyn c nguyn nhn) . Nn thng ni mi hai chi hay mi hai nhn duyn. HP]. y l l do ti sao khi gii thch mi hai chi duyn khi, gc r c tm ngc ti v minh. T d, khi ngi Thnh Thin (Aryadeva) khng nh trong bi tng di y rng thc l ht ging ca sinh t lun hi, ngi chnh yu ngh n v minh l ct li ca thc : Thc chnh l ht ging ca hu, c cc i tng l lnh vc tri nghim ca n.

Khi thy cc i tng v ng, ht ging ca hu s b ph hy. (XIV, 25) (= tng 350) 12. Mi hai chi ca duyn khi hon tt nh th no Mt vng mi hai chi duyn khi c mt khi u v mt chm dt. i vi mt vng n bit, chng ta c th hiu iu ny nh sau: Ngay gi y chng ta ang tri nghim hiu qu ca mt hnh nghip c tch ly trn nn tng mt c duyn bit th ca v minh, mt nghip thc y hu hnh thnh ny. (Right now we are experiencing the effect of a volitional act that was accumulated on the basis of a specific instance of ignorance, a karma that propelled this embodied existence). Nh vy chng ta ang gia mt vng mi hai chi bt u vi v minh; v minh thc y hu hin thi ca chng ta v s tip tc thc y cho ti chi gi v cht i n kt qu. T thi im chng ta thc dy sng nay cho ti thi im hin nay, tm nim/ nim tng Ti l sinh khi lin tc. iu ny sinh khi trn cn bn nhn thc cc un l hin hu thc hu (truly existent) v bm vu vo chng l chng nh th. Nh vy, trong nhng i sng hng ngy, c v s nhng c duyn bit th (countless instances) ni nhn thc v bm vu i vi cc un thn tm l ang s hu hin hu thc hu lm nn tng cho s sinh khi chp th Ti v Ti l. Trong nhng trng hp c bit, nhng ngi pht trin mt s l hi thng hiu mnh m v v ng, khi tm nim Ti l sinh khi, h nh li rng Ti khng thc s hin hu. Cng tng t nh th, khi h hi hip cc i tng i ngoi hnh dng, m thanh, v tng t -- h nhn nh c rng nhng s vt ny khng hin hu trong cch thc chng xut hin i vi tm. Tuy nhin, i vi a s chng ta, iu ny th kh. Khi khng c s an tr tnh khng do o luyn, chng ta c th c tm nim rng S vt th chng c hin hu c t tnh ( Things are devoid of intrinsic existence), nhng chng ta khng th gi nh tm nim ny trong mi thi im, v chc chc khng th sng p dng trn vn tm nim ny. i vi chng ta, t thi im chng ta m mt thc gic cho ti thi im hin nay, chng ta tri nghim nhng phin no bi v s chp th ca chng ta vo hin hu hu ng (self -existence). Chp th vo hin hu hu ng ca cc hin tng l nn tng cho cc phin no, v chp th vo hin hu hu ng ca ti (khch th; English: me) l cht xc tc (xem cc hin tng i ngoi l hin hu thc hu, v ti l hin hu thc hu v l khch th trong vn hu. HP). Nhng

phin no ny c th l nhng phin no th, t d tham v sn, nhng chc chn l, chng vi t nhiu hn. Do nhng phin no ny gy nn, chng ta to nn loi hot ng vi thn v tm. Tm li, trc khi mt vng n bit ca duyn khi c th hon tt ngay c ch thun trong mt thi im v minh pht ng rt nhiu vng nghip mi bng cch gieo nhng tp kh trn tm thc ca chng ta. Th nn, s lng ca hnh nghip chi th nhm chng ta tng thm xuyn qua v minh v hun tp trn tm thc ca chng ta th vt ngoi s tnh m. T gia kho tng mnh mng ca cc tp kh nghip, chng sn sng to ra chi hu khi hi cc iu kin / cc duyn cn thit, bn c tng hot vo khi tin n ci cht bi i v th, chi th tm v th chn. Theo cch ny, khi chi hu sinh khi, nhng hiu qu ca ba chi ang thc y v minh, hnh vthc -- c ni l bt u kt qu. Th nn, mc d chng ta ni tng qut v khi u v kt thc ca mt vng n bit ca mi hai chi nhn duyn, vi gi v cht ca mt vng n bit cng nh gia xc v th ca mt vng n bit, chng ta tch ly rt nhiu hnh nghip mi do v minh. Hn th na, v chp th vo Ti vn lan to chng ta c th suy on bng cch m rng rng cc phin no t d tham v sn cng sinh khi trong nhng tr s sinh. Th nn, t thi im chng ta trong t cung cho ti hin nay, chng ta lun lun to lp hnh nghip mi. Ngh theo nhng iu m t trn cho bn phng tin, c hi nhn nh rng v minh tc l ngu si v tr chp th vo hin hu thc hu, l k th thc s, khng m h ca bn. Nu thay v chp thun quan im ngu si v tr ny, bn t vn gi tr ca n (= hin hu thc hu) trn c s thin qun tnh khng, mt hiu qu thc s trn tm ca bn c th duyn hi xy ra. y l mt iu quan trng nh, trong bt c trng hp no, rng mc d s chp th vo hin hu thc hu th uy lc mnh m, tuy nhin n ch l mt trng thi tinh thn b sai lch/ in o v c hin hu mt thuc gii uy lc cho n. Nu bn thin qun trong cch ny, c mt nguyn nhn thc s hi vng. Nu lm khc i, tnh hnh hon ton v hi vng, l v khi bn t duy trn Ba phng din chnh yu ca Con ng tu tp ca Ngi Tsongkhapa, bn thy ngi ni rng H b vng mc trong ci li st ca chp th hu ng; H b bao ph bi nhng lp sng m dy dc ca v minh, th bn s tuyt vng v th di khc khoi lo u. C s cho hy vng thc s c bao gm trong nhng tng ngn sau y t Cc Tng cn bn v Trung o : Bt c ci g do duyn khi u c gii thch l tnh khng V Bn trm bi tng v Trung o

Ch thun khi ln hoi nghi tnh chc chn ca gio php tnh khng cng ph tan sinh t lun hi thnh nhng mnh vn. (Hoi nghi nn tm hiu, nn thng hiu l hi tnh khng v tu tp v tnh khng. HP) Tm li, hy thin qun cch thc chng ta quay vng trong sinh t lun hi xuyn qua mi hai chi nhn duyn lm chng ta nhn thy sinh t lun hi th v tn v n l k th thc s -- nguyn nhn gc r s sa ng ca chng ta (our downfalls) l ngu si v tr c gi lcn bn v minh. Khi chng c tri kin v tnh khng, th ngay c nhng hot ng nh tng c thn ch cu sng lu v sc kho tt u lm cho chng ta tip tc quay vng trong sinh t lun hi. Cng ging nh th, nhng hnh ng thin ho c thc hin do mong cu ti sinh mt ci phc c trong i sau vn l mt ngun gc au kh v l mt nguyn nhn cho sinh t lun hi. Hnh ng nh th khng th l nguyn nhn thnh tu gii thot hoc nht thit tr. Ngay c nhng tu tp thin nh, khi c ng c mong cu mt ti sinh phc c, l nhng nguyn nhn tip tc sinh t lun hi. Nh ngi Tsongkhapa vit trong tc phm i lun gii v cc giai on trn con ng tu tp (Great Treatise on the Stage of the Path), cc hot ng thin ho ca bn -- vi vi bit l v nng lc/ hng lc ca tha rung gieo trng phc c (the fields power) -- s kin to nhng ngun gc tiu biu cho au kh, v t tip thm sc cho tin trnh sinh t lun hi. l l do ti sao chng ta c thy trong Nhng Tng cn bn v Trung o ca Long Th. K v minh: tc gi K tr thy php tnh, v khng l tc gi Ngi Long Th phn bit gia ngi tr v ngi v minh cn c trn ngi thy hoc khng thy php tnh / nh th tnh ca duyn khi. Nhng ngi bnh thng, ngy th, chng c thuc gii cho cn bn v minh, mt thuc gii ng tn nhim, u l nhng tc gi ca hnh nghip thc y h ti sinh trong sinh t lun hi mi mi. Bn vn tip tc gii thch nhu cu chm dt v minh: Tng 11a-b Khi v minh dit tn hnh nghip khng sinh khi.

 tr li cu hi, Lm cch no c th em v minh ny n mt kt thc? bn vn khng nh: Tng 11c-d V minh dit do tu v thin l duyn khi. Chng ta khng th lm cho v minh dit tn xuyn qua thin nh v t bi v i bi. Chng ta cng khng th xo b v minh xuyn qua thin nh trn tm tnh bit / tm tnh thc/ tm b quy c. Nh nhng tng ngn ny khng nh, chng ta phi i n s l hi thng hiu c tnh quyt nh rng hin hu thc hu m v minh ca chng ta bm vu chng hin hu chi c. S l hi thng hiu n t lng nghe, qun chiu, thin nh ( vn, t, tu / hearing, reflection, meditation) c t tiu im trn tnh khng-- ph nh hin hu thc hu xuyn qua phn tch -- ch ring iu ny th cha . Chng ta cng phi thc chng s tm thy chc chn chnh xc ca tnh khng trong kinh nghim trc tip ca chng ta. y l ngha ca bi tng dn trn y. 13. Th t ca dit tn. K n ngi Long Th trnh by th t theo mi hai chi duyn khi i n chm dt. Tng 12. Chi v minh ny dit, nn chi sau cng dit, mi chi lm sao sinh? Nn kh nm un dit. ngha y l khi chi th nht, v minh, dit tn, hnh nghip v thc m trn tp kh nghip c ghi du cng dit tn, l, chng khng sinh khi. Tuy nhin, ni tng qut, mt tnh tng tc ca thc tip tc vng bng v minh v cc hnh nghip. Thc nh th, t n trung tnh, c th by gi phc v lm nn tng cho nhng tp kh thanh tnh, cng nh mt tm vi trng c th c nhum hoc mu hoc mu en.

Cn bao nhiu i sng lm cho ht mt vng quay n bit ca mi hai chi duyn khi? Nu nhanh, n duyn hi xy ra trong hai i sng, v nu chm, n cn n ba. y l l do ti sao: Trong mt i sng mt ngi tch ly hnh nghip do v minh lm l do. Hnh nghip ny, mt khi c ghi du tp kh trn thc, c th tng hot trong chnh cng mt i sng bi i v th, th nn chi th mi,hu, sinh khi. Tc thi sau trong i sng k tip, do chi hu, th nn chi sinh hin khi ng thi vi chi danh v sc. Chi ny c theo tip bi nhng chi cn li gm c su x, xc, th, v gi v cht. Khi chng sinh khi theo cch thc ni trn, mi hai chi duyn hi xy ra trong hai i sng. Tuy nhin, chuyn ny thng khng xy ra, rng hnh nghip do v minh c in du tp kh trn thc nguyn nhn bt u c kt qu l chi hu trong cng mt i sng. Thng thng, tin trnh ny b gin on, v ch trong mt i sng tng lai tp kh hi hip cc duyn cn thit tng hot nghip xuyn qua i v th; ch lc chi hu mi sinh khi. Lc , tc thi tip theo s hon tt chi hu trong i sng th nh, cc chi cn li, t sinh n gi v cht, c hon tt trong i sng th ba. y l cch th no mt vng quay mi hai chi nhn duyn duyn hi xy ra trong hnh trnh ca ba i sng. Cc bn kinh phn bit ba loi nghip cn c trn cch th no nhng hiu qu ca chng c tri nghim. Th nht, c nghip m ngi s tri nghim y v by gi (tc thi) -nghip c to lp trong phn trc y i ny m nhng hiu qu c gt v sau ngay trong cng mt i. Trong t d ni mi hai chi c s dng ht lun trong hai i, hnh nghip m l mt phn ca vng quay ny c quy chiu l nghip m ngi s tri nghim trong ti sinh k n. Cui cng, hnh nghip m trong khung cnh ca hon tt mi hai chi nhn duyn trong ba i th c gi l nghip m ngi s tri nghim vo nhng thi gian khc. _________________________________ Ch thch Knh gii thiu: Kinh Duyn Sinh. Ho Thng Thch Tm Chu dch http://old.thuvienhoasen.org/tamchau-kinhduyensinh.htm http://www.thuvienhoasen.org/D_1-2_2-58_4-16038_5-50_6-1_17-132_14-1_15-1/ ______________________________ Bn dch Vit, Trung Lun, chng XXVI, cn c vo 5 bn dch di y: 1. Bn dch Thupten Jinpa (2009) (dch t Tng-Anh)

2. Bn dch Ngawang Samten & Garfield (2006) (dch t Tng- Anh ) 3. Bn dch Sanskrit English ca McCagney (1997) 4. Bn dch Sanskrit- English ca Inada (1970, reprinted 1993) 5. Bn Trung lun thchThanh Mc, do La Thp dch Hn, v Thin Siu dch Vit (2001). _____________________________ Trung Lun, chng XXVI Qun mi hai chi ca Duyn khi Bn dch Vit: ng Hu Phc Tng 1. Do v minh che lp, chng sinh to ba hnh, nn theo ba hnh nghip, vo lun hi su ci. Tng 2 Ba hnh nghip qu kh , duyn thc i su ci. ni thc an lp, danh v sc tng trng. Tng 3 Danh v sc tng trng, lm duyn sinh su x.

C su x lm duyn, nn su xc sinh khi. Tng 4 Mt lm duyn cho sc, v thy sc trong tm; Cng vy, thc lm duyn, danh v sc sinh khi. Tng 5 Khi mt, sc v thc hi t gi l xc. C su xc lm duyn, th nn th sinh khi. Tng 6 Th lm duyn, i sinh theo i tng ca th. i lm duyn cho th, bn loi th hin din. Tng 7 Khi c th: c hu ca k th sinh khi. Khng th: s gii thot

v s khng c hu. Tng 8 Hu ny l nm un. T hu nn c sinh. Gi v cht, v su, bi, kh, v vn vn, Tng 9 V cng thm u, no: chng u n t sinh. Nhng g sinh khi l kh gn vo nm un. Tng 10 Gc sinh t: hnh nghip. K v minh: tc gi. K tr thy php tnh v khng l tc gi. Tng 11 Khi v minh dit tn, hnh nghip khng sinh khi. V minh dit do tu v thin L duyn khi.

Tng 12. Chi v minh ny dit, nn chi sau cng dit, mi chi lm sao sinh? Nn kh nm un dit. Chng XXVI Qun thp nh nhn duyn Bn dch Phn- Hn ca Ngi La Thp ( Ngi thu gn 12 bi tng thnh 9 bi) 1. Chng sinh si s phc vi hu khi tam hnh d khi th hnh c ty hnh nhp lc th. 2. D ch hnh nhn duyn thc th lc o thn d hu thc trc c tng trng danh sc. 3. Danh sc tng trng c nhn nhi sinh lc nhp tnh trn thc ho hp d xng lc xc. 4. Nhn lc xc c

tc sinh tam th d nhn tam th c nhi sinh kht i. 5. Nhn i hu t th nhn th c hu hu nhc th gi bt th tc gii thot v hu. 6. Tng hu nhi hu sinh tng sinh hu lo t tng lo t c hu u bi ch kh no. 7. Nh th ng ch s giai tng sanh nhi hu n d th nhn duyn nhi tp i kh m. 8. Th v vi sinh t ch hnh chi cn bn v minh ch s to tr gi s bt vi. 9. D th s dit c th s tc bt sinh

n th kh m t nh th nhi chnh dit. ----------------------Tng Triu. Dch trng Bin dch kinh Pht ca Ngi La Thp Hai on vn ca i S Tng Triu (-- tch lc 31 tui , 414) vit v Dch Trng bin dch kinh Pht vo thi Vua Tn Diu Hng, cai tr 394-416): 1....<" ( Nm 406 sau Ty lch ) , cng vi 1200 Sa mn ngha hc , ti Trng An i t, thnh ( Cu ma) La thp trng dch chnh bn. Thp, bng ci lng cao hn i, tm m chn cnh, sut ht trong ci tun hon, li rnh cc a phng ng. Khi y, tay cm Phn bn, ming t tuyn dch. K tc ngi o chm chm. Mt li, lp li ba ln, hun c thnh tinh vi, ct cu gi cho c Thnh. Vn gin d m hi ho. ch uyn chuyn m r rng. Ngn t vi n su xa tht l sng t. Ti vo ci tui cn km tr (23 tui), m may c d nghe. Tuy t duy cha vn ti l huyn, nhng cng c th hiu c vn mt cch s lc. Ri theo ch c nghe m lm ch gii, tm tt ghi thnh li. Ch ( hn Ch thut Duy ng, ma ch ct kinh. nn khng Tng knh Triu phi son. trng sng Ta Ca nhau tc Tng ".> Triu) vy"

Khi ngi Tng Triu vit bi Bt nh v tri lun, Php s La Thp xem ri ni : " Kin gii ta khng 2.< " Vua Tn Diu Hng ( tr v 394-414)... triu tp cc Php s gio mn hn 500 v, trong c

nhng v s ngi n nh: Thin s Pht b la ..., Tam tng php s Pht nh a la, v hai Lun s m ma da x v m ma qut a, dch kinh vn ng uyn Tiu Dao Qun. Ngi Cu ma La thp c ngha ting Phn, vua Tn chnh tay vit ra Hn vn dch cc kinh i tha. Ti l ngi t hc, tng c d vo dch trng, c nghe nhng iu tm yu khc thng v ch ( nhim mu ca Trch Bt nh bt Triu u t lc y"> lun)

Ph Bn: Bn V = Chn Nh i s Tng Triu (384 - 414) trong Triu lun, phn Tng Bn Ngha: Bn v, Tht tng, Php tnh, Tnh khng, Duyn hi, nm danh t trn vn ch c mt ngha. vch ra tng ch chnh php l cn bn ca bn Lun, hai ch Bn V ch ngay tm tch dit vn khng mt php, li tt c tng, dt bt Thnh phm, nn gi l Bn V, chng phi c lm thnh v. (c ngha l chng phi t hu ln bin thnh v, v Bn V ny n vt ngoi ci c v khng tng i. Thch Duy Lc). V tt c php u do vng tm ty duyn bin hin m c, tm vn v sanh, ch do nhn duyn hi hp m sanh nn gi l Duyn Hi. V duyn sanh ra cc php, vn khng c tht th, do nhn duyn sanh ra nn ni khng, nn gi l Tnh Khng, v php th l chn nh bin hin nn gi l Php Tnh. Do chn nh php tnh m thnh cc php, chn nh khng c tng, nn bn th cc php tch dit, nn gi l Tht Tng. V bn v l th ca tm, duyn hi l dng ca tm, tht tng, php tnh, tnh khng, u l ci ngha do tm to thnh vn php nn ni l mt ngha vy Ti sao vy? Tt c cc php u do nhn duyn hi hp m sanh, duyn hi m sanh th khi cha sanh khng c, duyn la th dit, nu m tht c, c th chng dit. Theo m suy ra th bit, d nay hin ra c, ci c y tnh thng t khng, v tnh thng t khng, nn gi l Tnh Khng, bi v tnh khng nn gi Php Tnh, php tnh chn thc nh th nn gi l Tht Tng, tht tng vn khng c t th, chng phi do suy lng m cho l khng, nn gi l Bn V.

(Trch t Triu Lun Lc gii. Thch Duy Lc dch, in trong Ch Kinh Tp Yu, trang 470 - 471). Ch thch v Bn V = Chn Nh: trch t Pht quang i t in, Thch Qung dch, xb 2000. Chn Nh: Sanskrit: bhuta-tathata hoc tathata. Ch bn th chn thc trn khpv tr; l ngun gc ca ht thy mun vt. Cn gi Nh nh, Nh thc, Php gii, Php tnh, Thc t, Thc tng, Nh lai tng, Php thn, Pht tnh, T tnh thanh tnh thn, Nht tm, Bt t ngh gii. Trong sch Pht Hn dch thi k u dch l Bn v. Chn, chn tht khng h di; Nh, tnh ca s chn tht y khng thay i. Ph bn Ngi Tch Thin (Santideva). Nhp B tt hnh (Ch thch trch t: http://hoagiacngo.com/tamquangminhdhp16.html Chng 7. Tinh tn .Tng 44. (bn dch Vit:Thch n Tr Hi) Nh nhng thin nghip v trc, ti s sinh vo trong lng mt ri ca mt o sen thm tho khong t. Nh cn ti c nui dng bng Php ng vi diu ca c Nh Lai, thn tm thm nhun pht sng. Khi ho quang Pht chiu n, hoa sen trng n ra mt thn th th thng, ti sung sng thnh Con Pht ng trc c Nh Lai. Nhp B tt hnh. Bn Hn dch: Trn Ngc Giao Tht Phm. Tinh tn. Tng 44 Nhn tch tnh thin nghip, Sinh c i lin tng, Phn phn cc thanh lng; Vn cc diu Pht ng,

Tm nhun quang trch sinh; Quang chiu bch lin khai, Sinh xut ti thng thn, H thnh Pht tin t. _______________________ Santideva. The Bodhicaryavatara. A new translation by Kate Crosby and Andrew Skilton. The Perfection of Vigour Verse 44. Born in the womb of lake-growing lotuses, expansive, sweet-smelling, and cool, with thriving splendor granted by the sustenance of the Conquerors melodious voice, their beautiful forms emerging from the water-born lotuses as they blossom in the rays of light from the Sage, the Sons of the Sugata appear before him in consequence of their skilful deeds. Bn ly sinh t c t lai lt ma c ni n bn ly sinh t. 1. Ngi Th Thn: Tng m u Lun Cu X Ch nht thit chng ch minh dit, Bt chng sinh xut sinh t n, Knh l nh th nh l s, i php tng lun ng ng thuyt. i bi tng knh l: Dit ht nhng ht ging hn mui hc m v hn mui hc m, Cu chng sinh vn gc r trong bn ly sinh t,

Knh l bc thy nh l ging php nh th. Ti nay ni v tr tu thanh tnh. i cu hai l: Cu chng sinh vn gc r trong bn ly sinh t bng bn tay gio php nh th nh l. 2. Ngi V Trc ging: V Si, Ngu si, V minh, V tr, V kin, Phi hin qun, Hn mui, Hc m u ng ngha.

LUN CU-X Nguyn tc Phn ng Abhidharmakoa ca Th Thn Bn dch Hn A-t-t-ma-cu-x lun ca Huyn Trang - Vit dch: o Sinh

CHNG 1 PHN BIT CC GII

Phn I [Ngi dit tr tt c cc s m m, cu vt chng sinh ra khi bn ly sinh t. Con xin cung knh nh l Bc Thy c cc c tnh nh th, Bc Thy ca s tht, V xin son lun i Php Tng ny.]

Lun: Khi son lun ny v mun trnh by cc c tnh cao qu vt xa tt c thnh chng ca thy mnh nn lun ch c li xng tn trc, sau mi cung knh nh l. Ch l ch cho Pht Th Tn; Ngi c kh nng ph tan s m m nn ni l minh dit. Nht thit chng ch minh dit l dit tr tt c s m m i vi tt c cc s vt; v cc loi v tri thng che lp ngha chn tht, ng thi ngn ngi s thy ng nh tht nn ni l minh. Ch c Pht Th Tn v vnh vin i tr tt c cc loi m m i vi tt c cc s vt khin cho chng khng th sinh khi tr li nn ni l dit. Cc bc c gic, Thanh vn tuy cng dit c cc loi m m v on tr v tri nhim (kasamoha) nhng vn khng ni l nht thit chng (tt c cc loi). Bi v sao? V cha on tr v tri khng nhim , cha bit c cc tnh cht ring bit ca Pht, cc vt th tht xa trong khng gian v thi gian cng nh s khc bit v cng tn ca s vt. Sau khi xng tn s ton mn cc c tnh t li ca Th Tn, lun ch li tip tc tn thn s trn vn ca cc c tnh li tha. Bt chng sinh xut sinh t n; sinh t (sasra) chnh l ni nhn chm tt c chng sinh, l ni rt kh ra khi nn c v nh bn ly. Th Tn v thng chng sinh b chm m trong bn ly, khng ngi cu vt nn mi a bn tay gio php chn chnh cu chng sinh. Sau li tn thn cc c tnh ca Pht l phn cung knh nh l. Knh l nh th nh l s: ci xung t u n chn gi l knh l. Th Tn c y t li v li tha trn nn ni l nh th. Ngi gio hun truyn th gio php nh tht khng cht sai lm cho nn ni l Nh l s. Ni Nh l s cng nhm hin l c tnh li tha ca Pht Th Tn; qua s thuyt gio chn chnh v nh tht ny m Th Tn cu vt chng sinh ra khi bn ly sinh t ch khng phi nng vo cc nng lc thn thng hoc s ban pht n hu. Cung knh nh l Nh l s ri, lun ch mong mun lm g? i Php Tng lun ng ng thuyt: bi p gio hun chng gi l lun. Lun ny l lun g? - L lun i Php Tng (Abhidharmakoa). Ti sao gi l i Php Tng? [Tr tu thanh tnh cng vi cc php i km theo c gi l i Php.

Cc loi tu v lun c kh nng c c tr tu thanh tnh (cng c gi l i Php Tng) _________________ 1. Kinh Trung B ni v l tnh Duyn khi: Ci ny c, nn ci kia c; Ci ny sinh, nn ci kia sinh; Ci ny khng c, nn ci kia khng c; Ci ny chm dt, nn ci kia chm dt. ( Majjhima Nikaya II, 32 : This being, that becomes; from the arising of this, that arises; this not becoming, that does not become; from the ceasing of this, that ceases) _______________________ 2. Kinh i-tha ni v l tnh duyn sinh: Salistambasutra (Sanskrit) (X-L-Sa-m-Ma kinh) = Kinh Duyn-Sinh (=Pht thuyt i-tha o-cn kinh). Thch-Tm-Chu dch ch Hn ra ch Vit [Saigon 1957; in li trong: Ch Kinh Tp Yu Tp I, Thch-Tm-Chu, Toronto, Canada, 2004, gm 21 bn kinh ngn] o-cn ngha l la np. c Pht nhn trng thy cnh ng la np Ngi ni ra kinh ny. i B-tt Di-Lc p li C Th X-L-T rng : Nay Pht, Php Vng, Chnh-Bin-Tri bo cc v T-khu : Nu ai thy c Nhn-duyn , tc l ngi y thy c Php; nu ai thy c Php tc l ngi y thy c Pht, vy trong ny thi ci g l Nhn-duyn ? Ni l Nhn-duyn, thi : y c nn kia c, y sinh nn kia sinh.

Nh : V-minh duyn cho Hnh, Hnh duyn cho Thc, Thc duyn cho Danh -sc, Danh-sc duyn cho Lc-nhp, Lc-nhp duyn cho Xc, Xc duyn cho Th, Th duyn cho i, i duyn cho Th, Th duyn cho Hu, Hu duyn cho Sinh, Sinh duyn cho Lo-t, su, thn, kh, u, no, sinh khi c. Nh th, l ch sinh-khi s kt-t nhng kh au ln-lao , thun-nht, cng cc vy. Cng trong ny,V-minh dit nn Hnh dit, Hnh dit nn Thc dit, Thc dit nn Danh -sc dit, Danh-sc dit nn Lc-nhp dit, Lc-nhp dit nn Xc dit, Xc dit nn Th dit, Th dit nn i dit, i dit nn Th dit, Th dit nn Hu dit, Hu dit nn Lo-t, su, thn, kh, u, no, cng dit c. Nh th l ch dit s kt-t nhng kh au ln-lao, thun-nht, cng cc l c. l c Th-Tn ni ra php Nhnduyn vy. ___________________________ 3. Pht ni v lo-bnh-t Cc t i! Ta thu b giu-sang nh th. Ta sng trong cnh huy-hong nh th. M t-tng ta li ny ra nh th ny: ngi thng-tc, ngu-mui, mc du bit phi c lc gi-nua, v khng thot c khi nng-lc ca s gi-nua, li ght, li gm-nhm, chn-ngn, khi trng thy mt k khc gi-nua. Ri lng ght y quay tr v mnh. Cn ta, ta cng phi gi, khng thot c gi. Vy, m cng phi gi, khng thot c gi, ta c nn ght, nn gm, nn chn, khi ta trng thy mt ngi khc gi hay khng? Khng c l ta nh th. Ri trong khi ta ngm-ngh nh th ring cho ta, thi, cc t i! Bao nhiu nhng ci vui ca tui thanh-nin, khng li tui thanh nin, bao nhiu nhng ci vui y li tiu-tan ht ni ta. Mt ngi thng-tc, ngu-mui, mc du bit mnh phi c lc chu bnh, li gm -nhm, chn ngn, khi trng thy mt k khc b bnh tt giy-v. Ri lng ght y quay tr v mnh. Cn ta, ta cng phi c lc chu bnh v khng thot khi nng lc ca tt-bnh, ta c nn ght, nn gm, nn chn, khi ta trng thy mt ngi khc b tt-bnh giy-v hay khng? Khng c l ta nh th.

Ri trong khi ta ngm-ngh nh th ring cho ta, thi, cc -t i! Bao nhiu nhng ci vui ca s mnh-kho, khng ri s mnh-kho, bao nhiu nhng ci vui y li tiu-tan ht ni ta. Mt ngi thng-tc, ngu-mui, mc du bit mnh phi c lc cht v khng thot c nng-lc ca s cht, li ght, li gm-nhm, chn-ngn, khi trng thy mt k khc b lm vt hy-sinh cho s cht. Ri lng ght y quay tr v mnh. Cn ta, ta cng phi c lc cht, khng thot khi nng lc ca s cht. Vy m phi c lc cht, khng thot c khi nng-lc ca s cht, ta c nn ght, nn gm, nn chn, khi ta trng thy mt ngi khc b lm vt hy-sinh cho s cht hay khng? Khng c l ta nh th. Ri trong khi ta ngm-ngh nh th, thi, cc -t ca ta i! bao nhiu nhng ci vui ca i sng, khng li i sng, bao nhiu nhng ci vui y li tiu-tan ht ni ta . [ Phan Vn Hm- Trit hc Pht gio trang 24-- dn t kinh Anguttara nikaya -- dn bi Oldenberg--dch ra ch php do Foucher ] _________________________4. Duyn khi v tch tp Phc Tu c Dalai Lama th 14, trong The Middle Way(2009) c dy, nu ch thc hnh t bi h x v mi nghip thin th vn cha phi l thc hnh pht php -- thc hnh pht php l tu tp i n gii thot. Ngi cng dy-- nn tng cu l tnh Duyn khi v phng din hin hin (apparent aspect) gip hu-tnh tch-tp phc-c (accumulate merit) v nn tng ca l tnh duyn khi v phng din rng thng (=empty aspect) gip hu-tnh tch-tp tr-tu (accumulate wisdom) [trng thng = rng thng v t tnh = thng vin = dung thng = v ngi = empty = open = free-- th nn c th tch-tp tr-tu ---HP]. 5. Duyn khi v Nh huyn Ngi Long Th. Trung lun VII, 34 34. Nh huyn tng, nh chim bao, nh thnh ph gia h khng, Cng nh th, nhng g xut hin, tn ti v hy hoi c minh din.

34. As illusion, as dream, as an imaginary city in the sky, so have arising, endurance, and destruction been illustrated (Nagarjuna and the Philosophy of Openness. Nancy McCagney,1997) c Dalai Lama trong Awakening the mind , Lightening the heart , trang 228 -229 , c ging, c hai loi nh huyn (illusion: huyn tng; nh huyn), mt l ni n tnh khng theo ngha l s s vt vt hin hu nhng khng c ci hin hu c t tnh (nn s-s vt-vt ging nh huyn tng), hai l mc du chng ( =s s vt vt) chng c hin hu c t tnh (true or intrinsic existence), chng phng chiu ci hin tng ca hin hu c t tnh. Th nn, n gin, ni: Duyn khi = Tnh Khng = Trung o = Nh Huyn. 6. Duyn khi, Tnh khng, Trung o Trung lun XXIV,18 18. Ci g do duyn khi Ta ni l tnh khng Tnh khng l gi danh Chnh n l trung o 18. That which is dependent origination Is explained to be emptiness That, being dependent designation Is itself the middle way. ( Trch t Ocean of Reasoning , trang 503) Ngi Long Th ging trong Hi trnh lun (Vigrahavyavartani): 71. Ti knh l Pht v thng, v ging php ti thng rng

Tnh khng, duyn khi v Trung o cng mt ngha. 71. I prostrate to the Buddha who is unparalleled, and Who has given the supreme teaching that Emptiness, dependent origination and The middle path have the same meaning. (Tsong Khapa. Ocean of Reasoning. trang 505) 7. Duyn khi l g? Ngi Nguyt Xng trong Bn din gii Bn trm bi tng ca Thnh Thin b / Commentary on Aryadevas Four Hundred vit << Hi: Ngi ngh hc thuyt g vy? Tr li: Ti ngh hc thuyt duyn khi. Hi: Vy th, ngha ca duyn khi l g? Tr li: Duyn khi c ngha l chng c hin hu c t tnh. N c ngha l s sinh khi ca nhng hiu qu m chng c mt bn cht ging nh bn cht ca nhng huyn tng, nhng o nh sng nng, nhng phn chiu, nhng thnh ph huyn thut ca nhng k sng bng mi hng (cn tht b), nhng ho hin, v nhng chim bao. N ngha l tnh khng v v ng. (Jeffrey Hopkins. Meditation on Emptiness. p. 674)>> 8. Ngi Tsong Khapa ging 6. < Lm th no din dch rng duyn khi cch tuyt vi tm cc oan (dit, sinh,) ( fr ee from eight extremes). Trong chng XXVI, hai tip cn vi cuc i c phn bit r: vng mc ri bi trong sinh t tng tc xuyn qua v minh v gii thot chnh mnh cch tuyt vi sinh t tng tc xuyn qua xo b v minh.

Th nn nit bn v sinh t tng tc, theo th t, hin hu trong tnh c thy hoc khng thy nh th tnh. By mi bi tng v tnh khng (Sunyatasaptati), tng 64, ngi Long Th ni: Tuyn b khng nh s-s vt-vt sinh khi do cc nhn v cc duyn trong trng thi tht l ci m o s gi v minh Mi hai chi duyn khi pht sinh t .(64) To posit things arisen through causes and conditions As real Is what the teacher calls ignorance The twelve limbs arise from that. (64) V trong Bo hnh vng chnh lun (Ratnavali) : Cng ging nh th khi m lm / chp th th gii ging nh o nh sng nng ny/ trong trng thi hoc hin hu hoc khng hin hu / Nu m lm, k s khng t gii thot.(I:56) (trang 34-35) > 9. Tng m u Trung lun 1. Bn dch Vit (HP), theo bn Anh ca K.K. Inada: Ti knh l c Pht o s ti thng dy L tnh Duyn khi

Tch dit i lc ca cc cu trc ca tng Trong mi php u c thuc tnh chng sinh, chng dit, chng on, chng thng, chng mt, chng khc, chng n (vi hin hu), chng i (khi hin hu) I pay homage to the Fully Awakened One, the supreme teacher who has taught the doctrine of relational origination, the blissful cessation of all phenomenal thought constructions. (Therein, every event is marked by): non-origination, non-extinction , non-destruction, non-permanence, non-identity, non-differentiation, non-coming (into being), non-going (out of being). (Nagarjuna: Kenneth K. Inada, 1993) 2. Bn dch Vit (HP) theo bn Anh ca Nancy McCagney: Knh tng Ti knh l c Pht, o s V Thng, Ngi dy gii thot, tnh ch ca cc hin tng, duyn khi l ;

chng dit, chng sinh, chng on, chng thng, chng mt, chng khc, chng n, chng i. Dedication I greet the best of teachers, that Awakened One, who taught liberation, the quieting of phenomena, interdependent origination which is ; nonceasing and nonarising, nonmomentary and nonpermanent, nonidentical and nondifferent, noncoming and nongoing. (Nagarjuna and the Philosophy of Openness: Nancy McCagney, 1997) Din gii bn dch Vit v bn dch Anh ca Nancy McCagney: Ti knh l c Pht, o s V thng, Ngi dy duyn khi l = duyn khi l duyn khi l duyn khi = l tnh ca duyn khi = gii thot = tnh ch ca cc hin tng. Ngi dy duyn khi l cng l ngi dy chn nh, php tnh, v duyn khi, chn nh, php tnh l cng mt ngha (a rose is a rose is a rose) duyn khi cng l gii thot, cng l tnh ch ca cc hin tng; tt c u c tm thuc tnh: chng dit, chng sinh, chng on, chng thng, chng mt, chng khc, chng n, chng i. (Ch thch: duyn khi cng l hin hu khng c t tnh. HP) 3. Bn dch Vit (HP) t bn dch Anh ng ca Jeffrey Hopkins (1996), nh sau: Ti knh l Pht ton gic V thng o s dy

Ci g do duyn khi Chng dit, chng sinh, Chng on, chng thng, chng n, Chng i, chng khc, chng mt, Chng c cc cu trc ca tng (chng c hin hu c t tnh v nh nguyn i i) v tch tnh. < I bow down to the perfect Buddha, / The best of propounders, who taught / That what dependently arises / Has no cessation, no production, / No annihilation, no permanence, no coming, / No going, no difference, no sameness, / Is free of the elaborations [of inherent / Existence and of duality] and is at peace.> ( Meditation on emptiness. p.162) 4. Bn dch Vit (HP) dch t bn dch Anh ca Geshe Ngawang Samten v J.L. Garfield (2006): Ti knh l c Pht Ton Gic, V o s ti thng dy rng Ci g do duyn khi u l Chng dit, chng sinh, Chng on, chng thng, Chng n, chng i,

Chng khc, chng mt, V tch lc -- gii thot cch tuyt cc cu trc ca tng. I prostrate to the perfect Buddha, The best of all teachers, who taught that That which is dependent origination is Without cessation, without arising; Without annihilation, without permanence; Without coming, without going; Without distinction, without identity And peaceful free from fabrication. (Bn Anh trch t trang 24 -- RJE TSONG KHAPA. Ocean of Reasoning. A great Commentary on Nagarjunas Mulamadhyamakakarika. Translated by Geshe Ngawang Samten and J.L. Garfield.(Oxford, 2006) (RJE Tsong Khapa. i hi ca Suy l. i lun gii v Cn bn Trung lun tng ca Ngi Long Th) 10. L tnh Duyn khi (Lc trch) Trch t: L tnh Duyn Khi trong Tng m u Trung LunTh vin Hoa Sen.org; hoagiacngo.com) 4. L tnh / bn cht ca duyn khi (vi tm thuc tnh bt bt) cng l gii thot, cng l tnh ch ca cc hin tng. K no thy duyn khi thy ci ny; kh, sinh khi ca kh, dit tn ca kh, v con ng gii thot (Trung lun XX IV, 40) 5. Ci g pht khi do ty thuc vo in o ca thanh tnh v bt thanh tnh, chng chng duyn hi xy ra trong trng thi c t tnh.

Th nn, trong chn , phin no khng hin hu. (Trung lun XXIII, 2) > 6. K no thy duyn khi thy nh th (He who sees pratiyasamutpada sees suchness --dn bi Nguyt xng, Minh c lun) > 7. Chng ta khng khng nh rng ci ny th hin hu hoc khng hin hu; nhng chng ta chng t rng nhng cu trc ca tng v hin hu v khng hin hu ca nhng ngi khc l sai lm; chng ta khng nh rng xuyn qua s xo b hai cc oan, trung o c an lp( Minh c lun 127 b) > 9. Bi tng cui ca Trung lun, Ngi Long Th ni: Ti knh l Gautama i bi ging php chn tht php duyn khi on tr tt c cc kin chp. 10. Ngi Long Th ni, trong Ca tng Php gii (Dharmadhatustava), tng 49: Gic chng xa chng gn V chng n chng i Tr: c thy, khng thy Trong m sng phin no _________________________ CH THCH T NG Hnh: Skt. samskara Nguyn ngha l to tc, sau chuyn thnh ngha bin ho i di. 1. to tc: cng ngha vi Nghip, tc chi nhn duyn Hnh trong 12 duyn khi. l 3 nghip thn, ng, i qu kh chiu cm qu bo hin ti. Cng tc l tt c hnh ng ca thn v tm. 2. Bin ho i di : tc l php hu vi , bi v cc php hu vi u do nhn duyn to thnh, u l php v thng, bin ho i di , cng ngha vi ch Hnh trong Ch hnh v thng v Hnh un trong Ng un.

Hnh nghip: cng gi tc nghip C t nghip, c tc nghip: c lm Skt. vasana; propensities; imprints; habitual tendencies: tp kh/ phin no tp/d tp/ tn kh / gi tt: tp. Tng Duy thc cho tp kh l tn khc ca chng t (ht ging) Nht thit tr Lun Du gi s a quyn 38 (i 30, 98 h) ni: i vi tt c gii, tt c s php, tt c phm loi, tt c thi gian, tr t ti v ngi gi l nht thit tr (Pht Quang i T in, Thch Qung dch, trang 3720) Nh th mi nh th: Nh th tng, Nh th tnh, Nh th th, Nh th lc, Nh th tc, Nh th nhn, Nh th duyn, Nh th qu, Nh th bo, v Nh th bn mt cu cnh ng. Phm Phng tin kinh Php hoa ni: Ch c Pht vi Pht mi thu sut c thc tng cc php. Ngha l cc tng nh th, tnh nh th, th nh th, lc nh th, tc nh th, nhn nh th, duyn nh th, qu nh th, bo nh th v u cui rt ro nh th. Tc tng trng (Thc tng) ca ht thy cc php xa nay u c 10 th Nh th. ( Pht Quang i T in, Thch Qung dch, trang 5526) Ngoan khng [ S dit tn l mt s vt c hiu qu, nn khng th ni khng cn chi c ( ngoan khng) theo kiu ch ngha h v (nihilism). Ngoan khng: ci trng khng ca ngoan. Ngoan : ngu dt, n n, xu, khng tt lnh, tham lam, cng ci , c qun tnh chng li bin dch, chng dung thng, chng vin dung HP] Si, Ngu si. Si, Ngu si; delusion; Skt. moha; mudha.

Ngu si. Cng gi Si, V minh. Khng c tr sng sut, ngu ti m mui, gp vic khng th phn on ng n, l 1 trong 6 phin no cn bn [tham, sn, si, mn, nghi, kin (=c kin)]. Kin chp c 5 kin: thn kin, bin kin, t kin, kin th kin, gii cm th kin. Si. ng ngha V minh, V tr. Ngu si, tn 1 tm s, l tc dng tinh thn ca s ngu mui v tr, khng r s l. Theo lun Du gi s a quyn 86 th Si cn c cc tn gi khc na l: V tr, V kin, Phi hin qun, Hn mui, Ngu si, V minh, Hc m, ( Pht quang i t in. xb 2000.Thch Qung dch.7374 trang) Si trong nhm 5 phin no cn bn: tham, sn, si, mn, nghi. Nm th phin no ny thng sai khin tm thn hnh gi, lm cho tri ni, ln ln trong ba ci nn gi l s (ng n s). Tr n, kh dt tr nn gi l n s, tc l phin no m lm vi th gii hin tng. Tham, sn, si, mn, nghi: attachment, aversion, delusion, pride, doubt. Si; Ngu si; Ngu si v tr: delusion ______________________ T Anh Vit Reality (Skt.dharmata): Thc ti; thc ti tnh; php tnh. Dharmata (Skt): Php tnh posit (verb): khi lun im. posit = (formal) state (something) as the basic information or reason in an argument. untenable (adj) : khng th bo v c in turn: k tip conditioned things: cc php hu vi; cc php do duyn hi _______________________

Ph Bn Duyn khi ca sinh t lun hi. Bn dch Vit: ng Hu Phc Bn Anh: Dependent-Arising of Cyclic Existence (pp 275-283) Trch t: Jeffrey HOPKINS. Meditation on Emptiness. ( Wisdom Publications, 1996) ______________________ Bn Lc mt vng mi hai chi Duyn khi, theo gio php c Pht ging trong Kinh Duyn sinh/Kinh La np/Kinh o cn / Rice Seedling Sutra: i sng A (life A): chi 1, 2, 3a nhng nguyn nhn ang phng chiu: chi 1, 2, 3a (projecting causes) 1. 1. v minh (ignorance) 2. 2. hnh / hnh nghip (action) 3. 3. thc (consciousness) 3a. thc nguyn nhn (cause consciousness) ___________________ i sng B (life B): chi 3b, 4, 5, 6, 7, 8, 9, 10 nhng hiu qu c phng chiu: chi 3b, 4, 5, 6, 7 (projected effects) nhng nguyn nhn ang hin th ho: chi 8, 9, 10 (actualizing causes)

3b. thc hiu qu (effect consciousness) 4. danh v sc (name and form) 5. su x (sources) 6. xc (contact) 7. th (feeling) 8. i (attachment) 9. th (grasping) 10. hu (existence) _________________ i sng C (life C) : chi 11, 12 nhng hiu qu c hin th ho : chi 11, 12 (actualized effects) 11. sinh (birth) 12. gi v cht (aging and death) ___________________ Trong bng 53 php /hin tng ca th lp phin no th 12 php cui bng l 12 chi ca duyn khi ca sinh t lun hi. Mi hai chi ny c xem l lm li bi v chng che lp/chng ngi con ng i n gii thot. Chng l: 1. v minh: ignorance; Skt. avidya 2. hnh/ hnh nghip: action; Skt. samskarakarma 3. thc: consciousness; Skt. vijnana a. thc nguyn nhn: cause consciousness

b. thc hiu qu: effect consciousness 4. danh v sc: name anh form; Skt. namarupa 5. su x: six sources; Skt. shadayatana 6. xc: contact; Skt. sparsha 7. th: feeling; Skt.vedana 8. i: attachment; Skt. trshna 9. th: grasping; Skt. upadana 10. hu: existence; Skt. bhava 11. sinh: birth; Skt. jati 12. gi v cht: aging and death; Skt. jaramarana V minh khng ch c ngha l phi-tr tu (non-knowledge), n cng l mt thc ngh tng ci i lp ca tr tu chnh xc (the opposite of correct knowledge). V minh y l nhn thc sai lm v bn ng l hin hu c t tnh v v cc php/hin tng gm c tng tc ca bn l nhng i tng c kim sot bi mt Ti hin hu c t tnh (inherently existent I). V minh xem Ti hin hu mnh danh (the nominally existent I) vn l ch thun c gi danh (merely designated) ty thuc vo cc un th cht v tinh thn, l mt ci ng hin hu c t tnh (inherently existent self) v xem cc un chnh chng c t di s kim sot ca ci ng ny. Nh vy thuc gii chnh yu ca v minh l tr tu v bn cht tht ca Ti chng c hin hu c t tnh (empty of inherent existence). V minh cng c th quy chiu v s che lp v phng din th cc quan h ca cc hnh nghip v cc hiu qu ca chng, nh trong trng hp tin hnh mt cch v minh nhng l hin t c st hi sinh linh t c gii thot (making sacrifices in order to gain liberation), nhng v n l chi th nht ca 12 chi duyn khi nn tt yu l khi nim v ng ca cc con ngi (ng ca mnh/ngi ) ( a conception of a self of persons) lm sinh khi cc chi tip theo. Trong mt vng bit th ca duyn khi, chi th nht p dng ch ring cho mt thi k che lp/chng ngi hoc khi nim sai lm trong mt i sng trc y c s dng nh l mt ch th l do ng lc (motivator) ca mt hnh ng/hnh nghip bit th. Hnh nghip n bit hon tt ny, chi th nh ca mi hai, c gi l con ng ca hnh nghip (= nghip o) (a path of

action) bi v n phc v nh mt con ng ti ti sinh trong mt chuyn c thp km (hu tnh a ngc, ng qu, hoc sc sinh) hoc mt chuyn c hnh phc (ngi, a tu la, tri). cho mt hnh nghip l mt nghip o y th cn phi c cc thnh phn cn thit: mt nh (intention) (t d lng mong mun git mt ngi), tm nim (thought) nhn din ng i tng, chun b cho s hon thnh hnh ng, s kt thc thnh cng, v s khng o ngc nh trc khi hnh ng c hon tt (non-reversal of intention before the action is completed). Hnh ng/hnh nghip hon tt ny thit lp mt nng lc nh hng trn thc nguyn nhn (a potency on the cause consciousness) hoc thc vo thi gian ca hnh nghip, na chi u ca chi th ba. Hnh/hnh nghip trong vai tr chi th hai lun lun ch quy chiu ti mt mt hnh nghip b nhum mu thin ho hoc bt thin trong mt i sng trc kia, c th l trong i sng ngay trc i sng ny hoc bt c mt i sng trc no ( hnh nghip = hnh nghip qu kh. HP). Cn c trn v minh v phng din bn cht ca mnh/ngi, mt nghip o dn ti mt chuyn c hnh phc c tch ly. Cn c trn v minh v phng din nhng hnh nghip v nhng hiu qu ca chng, mt nghip o dn n mt chuyn c thp km th c tch ly. Hnh nghip thin ho (ni trong trng hp trc) phng chiu hoc thc y ti sinh (projecting or impelling a rebirth) lm ngi hoc tri ca Ci Dc, v hnh nghip bt thin (ni n trong trng hp sau) phng chiu ti sinh trong mt chuyn c thp km lm mt sc sinh, ng qy hoc mt hu tnh a ngc. Cn c vo v minh v phng din bn cht ca con ngi (mnh/ngi), mt hnh nghip ca thin tnh ch phng chiu, hoc cung cp nng lc cho, mt chuyn c hnh phc trong mt Ci Sc hoc Ci V Sc; n l mt hnh nghip thin ho c gi l bt ng(unmoving) bi v hiu qu ca n c th tin n kt qu ch trong loi i sng v phng din/mc m n c phng chiu, ci ny tng ng vi loi thin tnh ch. Mt t d ca hnh nghip bt ng l mt hnh nghip ca thin nh trong tnh ch th nht phng chiu mt hiu qu nm trong phng din th nht ca Ci Sc v n s ch thun thc trong phng din th nht ca Ci Sc. Mt t d ca mt hnh nghip chuyn ng l mt hnh ng, t d git ngi, s v ny phng chiu mt hiu qu gm trong mt chuyn c thp km nhng n c th khng thc s thun thc trong mt chuyn c thp km, n i ti kt qu trong i sng con ngi l mt hnh dng ca au kh ci ngi (ngha l tuy git ngi, nhng vn c th ti sinh trong ci ngi, nhng s sng trong au kh. HP).

Nh vy, nhng hnh nghip thin v bt thin l nhng hnh nghip ang chuyn ng bi v nhng hiu qu c phng chiu ca chng ( projected effects) v nhng hiu qu c hin th ho (actualized effects) th khng nht thit thuc v cng mt loi ca i sng v phng din ngay du chng c th l ging nh nhau. Ty thuc vo v minh lm l do ng lc (motivational ignorance) ng trc v to nn chng, nhng hnh nghip thin ho v nhng hnh nghip thin nh dn n ti sinh trong sinh t lun hi, tuy du th no vn trong mt tnh th thun li. Ni v i lun gii v cc Giai on th t ca Con ng Tu Tp (Great Exposition of the Stages of the Path) ca Dzong-ka-ba, bnh gii ca Pa-bong-ka ni, Chi th nh, hnh nghip , l s din hin ca mt hot ng, do v minh lm l do ng lc (motivated by ignorance), sn sinh cc un tinh thn v th cht ca mt ti sinh. N th ging nh ang lm mt cng trnh. Phn na u ca chi th ba, thc nguyn nhn, quy chiu duy vo thi im khi nng lc nh hng ca hnh nghip nhum mu/ lm nh nhum (stains) thc hin hu vo thi im hnh nghip c hon tt. Hai chi u v na chi, v minh, hnh, v thc nguyn nhn, u l nhng nguyn nhn ang phng chiu mt sinh v lai (xem lc phn m u), th nn, chng c gi l duyn khi v lai (future dependent-arising). Ci chng phng chiu l na chi v bn chi tip theo, thc hiu qu, danh v sc, su x, xc, v th. Ci dn u nhm chi ny, thc hiu qu quy chiu duy vo thi im ca thc tinh thn ngay sau khi bc cu khong cch t i trc y ti i sng mi, l sinh vo t cung (womb-birth) l thi im th nht trong t cung. K n, thi im k tip, danh v sc bt u hot ng. Danh quy chiu cho bn un phi-sc -- th, tng, hnh v thcv sc quy chiu cho un ca cc hnh dng. Mt hu tnh trong trng thi trung hu gia hai i sng c su thc thm vo ci ti thiu nm yu t tinh thn lun lun c mt [five omnipresent mental factors = tm s hu php bin hnh: th (feeling); tng (discrimination); t (intention); xc (contact); tc (mental engagement). HP] gm c th v tng. Cng vi tm l nhng nng lc nh hng (potency), c an lp bi v s cc hnh nghip, trong mt trng thi bt hot (dormant state); y l nhng c duyn bit th ca cc yu t hnh nghip, v nh vy bn un phi-sc u hin din trong trng thi trung hu. Cng vy mt hu tnh trong trng thi trung hu c mt thn th cht vi t c gi l thn khng b chng ngi (unobstructed body) bi v n c th i xuyn qua cc tng vch, cc ni non, v cc th tng t; nh vy, sc un (un hnh dng) th cng c mt trong sut s chuyn c. Danh v sc, chi th t ca duyn khi, quy chiu v nm un ca i sng mi ngay tc thi sau khi th thai. vo im c cc thc tinh thn v thc thn. Sc / Hnh dng quy chiu v hnh dng trn (phi), hnh dng ch nht (phi thun di) v cc th (Trong Ci V Sc sc quy chiu duy vo nhng ht ging bt hot ca sc, chng khng phi l sc cng khng phi thc).

Su x l cc nng lc cm thc mt, tai, mi, li, thn v tm / tinh thn. Xuyn qua s pht trin ca sc un vo thi im l phi thai (tinh dch ca ngi cha v mu ca ngi m, c thc thm nhp) v bn un danh (th, tng, hnh v thc) bn x cn li ca su x -- cc nng lc cm thc ca mt, tai, mi, v li bt u hin khi (Cc nng lc cm thc ca thn v thc hin hu t thi im th nht ca phi thai). Nu mt sinh l tc thi trong trng thi a ngc hoc ci tri, cc nng lc cm thc hin khi vi s khi s ca i sng mi, khng ging nh s pht trin theo th t nh trong sinh t t cung, t trng, hoc t hi nng v m t. Thut ng x (sources) l chi th nm ca duyn khi quy chiu ti nm thi im chuyn bit trong mt s pht trin ca mt i sng trong sinh t lun hi; th nht l s thnh tu nng lc cm thc ca tm (cn thc) v thn (cn thn), v th nh xuyn ti th nm duyn hi xy ra vo lc sn sinh ra bn nng lc cm thc khc (cn mt, cn tai, cn mi, cn li) m chng ty thuc vo s pht trin tun t ca danh v sc. Th nn x c nhn din nh ch c su nng lc cm thc (six sense powers), m loi tr su i tng (sc, thanh, hng, v, xc, v php). Su i tng hoc su ngoi x (external sources) lun lun c mt v khng cn c to ra ty thuc vo danh v sc bi v phi thai c mu v hnh th, m thanh (t d, nu nh), mi, v, mm mi v cc th cng nh cc i tng c th xc chm v v thng. Chi th su, xc, sinh khi t mt tp hp ca i tng, nng lc cm thc, v thc, v c chc nng phn bit cc i tng nh khoi cm ( pleasant), khng khoi cm (unpleasant), v trung tnh (neutral). Tp hp ( aggregation) y khng quy chiu v mt thu tp ng thi (simultaneous collection), nhng v mt sn phm ca thc bi mt nng lc cm thc v mt i tng. Chi th by, th, gm c nhng cm th ca khoi cm, au n, hoc trung tnh ho hp vi s phn bit bi xc. V cm th c phn chia thnh su loi theo im nhn su loi xc sn sinh bi su x, n to ra sn phm th t trong ho hp vi s sn sinh ca mi x. Tuy nhin , th quy chiu khng ring thi im th nht ca mi loi ca 6 loi cm th nhng cng ti cc thi im cm th xuyn sut cuc i v nhng th ny tc dng nh l cc i tng ca chi k tip , i. Tm li, thc hiu qu, danh v sc, su x, xc, v th u l nhng hiu qu c phng chiu bi v minh, hnh nghip, v thc nguyn nhn, trong ngha nhm sau (=v minh, hnh nghip, thc nguyn nhn) lm cho chng (= thc hiu qu, danh v sc, su x, xc, v th) thch hp cho s hin th ho. (In sum, effect consciousness, name and form, sources, contact and feeling are effects projected by ignorance, action, and cause consciousness in the sense that the latter make them suitable for actualization).

Mt hnh nghip ty thuc vo v minh phng chiu nhng chi ny xuyn qua nhum mu mt nng lc nh hng trn thc nguyn nhn. Nng lc nh hng ny ca mt loi ring bit ca i sng th tng t nh bn phc ha ca mt bc tranh, cc chi tit ca chng c cung cp bi nhng hnh ng khc, c gi l nhng hnh nghip ang hon tt (completing actions). Nng lng nh hng ny c hin th ho bi i, th, v hu. Chi th tm, i, l lng ham mun khng xa ri mt cm th khoi cm, v xa ri mt cm th au n v mong mt cm th vn c trung tnh. Chi th chn, th, mt gia tng ca i, gm c bn loi 1. dc th: ch cho s tham cu mnh m i vi 5 cnh rt hp dn; sc, thanh, hng, v v xc 2. chp th cc tri kin (kin th): ch cho s tham cu do ngng m cc tri kin thp km sai lm, nhng khng gm cc tri kin xem tp hp v thng ca tm v thn l tht ti v tht ca ti . 3. chp th o c v cc cch thc ng x (gii cm th): s tham cu do bm cht vo cc o c thp km v cch thc ng x thp km do tri kin thp km (= tri kin o c phi Pht gio. HP) 4. chp th v ng (ng ng th) do s tham cu bm cht mnh m vo (a) s kiu mn v ng v (b) tri kin v cc un tm v thn (trong khi chng vn c bn cht v thng) v tri kin v mt tp hp cc un xem l tht ti v tht ca ti. The ninth member, grasping, an increase of attachment, is of four types: 1. desirous grasping desire involving strong attachment to the Desire Realm attributes of pleasant forms, sounds, odours, tastes, and tangible objects 2. grasping for views desire involving aspiration to bad views, not including the view of the transitory collection of mind and body as real I and mine 3. grasping for ethics and modes of conduct desire involving strong attachment to bad ethics and bad modes of conduct which are associated with bad views 4. grasping for a self desire involving strong attachment to the pride of selfhood and the view of the mental and physical aggregates which have the nature of transitoriness and of an aggregation as real I and mine. i v th nui dng hoc hin th ho nng lc nh hng bit th l nguyn nhn ang phng chiu ca i sng k tip v nh vy c th duyn hi xy ra vo bt k thi gi an no trong

sut i sng. Tuy nhin, v nhng thi im nh th ca i v th th hu hiu nht cn k thi im cht, nn i v th y a phn quy chiu nhng c duyn bit th cn k thi im cht. Hu, chi th mi, l mt trng hp ly tn hiu qu gi tn nguyn nhn. Bi v n l nng lc nh hng an lp bi chi th nh, hnh / hnh nghip, khi n c nui dng bi i v th v c giao quyn pht trin i vo i sng k tip. V hu duyn hi xy ra vo thi im ng trc ngay mt hu mi hoc i sng mi (=sinh/ti sinh) l hiu qu ca n, th nn gi tn chi th mi hu l mt gi danh ca n vi tn ca hiu qu ca n. (The tenth member, existence, is a case of giving the name of the effect to the cause. For it is the potency established by the second member, action, when it has been thoroughly nourished by attachment and grasping and has become empowered to develop into the next life. Since existence occurs at the moment preceding the new existence or life which is in its effect, calling the tenth member existence is a designation of it with the name of its effect). i, th, v hu l nhng nguyn nhn hin th ha nng lc nh hng c phng chiu bi v minh, hnh, v thc nguyn nhn. Nng hin th ho (ci lm hin th ho) l th, c to nn bi i, v s hin th ho (ci c hin th ho) l sinh v gi v cht. Xuyn qua th, nng lc nh hng trc y c an lp trong thc do bi hnh/hnh nghip th c giao quyn trn vn, trng thi ny c gi tn l hu (Attachment, grasping, and existence are causes that actualize the potency projected by ignorance, action, and cause consciousness. The actualizer is grasping, which is caused by attachment, and birth and aging and death are what are actualized. Through grasping, the potency previously established in the consciousness by an action is fully empowered, this state being called existence). Lin h vi 12 chi, v minh, hnh nghip, v thc nguyn nhn xy ra trong mt i trc (former life). Thc hiu qu, danh v sc, su x, xc, th, i, th, v hu duyn hi xy ra trong i sng hin ti. Sinh v gi v cht xy ra trong i sng tng lai. i vi sn phm ca i ny, duy ch v minh, hnh nghip, v thc nguyn nhn c trnh hin r rng y . i vi sn phm ca i sng tng lai duy ch i, th, v hu c trnh hin r rng y . Tuy nhin mi sinh c lun c ba nguyn nhn ang phng chiu v ba nguyn nhn ang hin th ho. Nhng nguyn nhn bit th c nhn mnh cho mi sinh trong hai sinh l nhn din s hin hu ca tt c chng cho tt c sinh.

Nhng hiu qu c hin th ho l sinh, l nm un tinh thn v th cht ngay sau khi chuyn c ti mt i sng mi, v gi v cht. Gi quy chiu cho tin trnh thay i bt u t thi im th nh ca i sng mi v p dng xuyn sut cho ti cht. Cht l s chm dt ca tng tc ca mt loi tng t cc un tinh thn v th cht. Gi v cht c t chung vo mt chi bi v c nhng trng hp cht ngay tc thi sau khi ti sinh, chng c gi. Trong cch thc ny mt vng mi hai chi duyn khi c hon tt trong ba i sng. Thc hiu qu, danh v sc, su x, xc, th, i, th, v hu ca i sng ny khng trong cng mt vng ca duyn khi trong trng thi sinh, gi v cht ca i sng ny. Sinh v gi v cht ca i sng ny u l kt qu ca cc chi ang hin th ho ca i sng ngay trc i sng ny. Trong cch ny, hai vng ca duyn khi ang duyn hi xy ra mt cch ng thi. Mt tng t, nhng hnh nghip do v minh lm l do ng lc trong i ny u l mi khi u nhng vng mi khc ca duyn khi. Mt li ch ca s thin qun duyn khi l s to lp cm thc khn kh. Xuyn qua s l hi thng hiu rng i sng th c to lp bi cht nui dng xuyn qua i v th -- ca mt nng lc nh hng thit lp bi mt hnh nghip do v minh lm l do ng lc, bn c th suy ra s hin hu ca nhng i sng qu kh v tng lai. Xuyn qua iu ny, bn thy rng v s nhng nng lc nh hng c an lp trong tm v sn sng hin th ho. S v thng v s bt n ca i sng ny th hin nhin, v cc c duyn giao quyn cho mt nng lc nh hng khc to lp mt i sng mi c th rt khn kh u lun lun hin din. ( Ai cho kn chn, vng thau ti mnh. Nguyn Du 1765-1820). (Through this, one sees that innumerable potencies have been established in the mind and are ready for actualization.The impermanence and precariousness of this life is obvious, and the conditions for empowering another potency to create a new life that might be very miserable are ever-present.) Khi bn bit rng tai bin sp trt vo bn, bn s hiu bit v tr ca bn, n lc tm kim cch tho g bn ra khi tnh th . Nhng phin no gy ra nhng vng duyn khi s c nhn din nh l nhng k th, v bn s tm kim cc phng tin vt qua chng. Sau khi mt hnh gi nhn din s khn kh trong chnh tng tc ca mnh, hnh gi bit xuyn qua s m rng suy lun rng nhng hu tnh khc u ang chu ng nhng khn kh ging nh nhau. ng nh hnh gi mong c gii thot chnh mnh cch tuyt khn kh, th nn hnh gi pht trin c nguyn gii thot tt c hu tnh do bi s thn cn ca chng vi hnh gi qua sut tng tc ca nhng i sng.

Trong ng li ny i bi c lu xut, v vi i bi nh mt l do ng lc, bn s n lc ln lao tm kim phng php chinh phc v minh, i, v th m chng gi y c nhn di

Bi 3 Phn tch v Ng v V ng
Bn dch Vit: ng Hu Phc Bn Anh: The Analysis of Self and No-self. Trch t: The Dalai Lama. The Middle Way. Faith grounded in Reasoning. Wisdom, 2009 (Trung o. Chnh tn cn c trong Nh L). Ni dung 1. Cc loi v ng 2. Ti quan lin 3. Thi gian v ng 4. Truy tm ng 5. Trit h cc nguyn nhn ca sinh t lun hi 6. Trnh by bn thnh 7. Khng c ng, cng khng c v ng 8. Mt ph nh n gin 9. Chng li l hi thng hiu sai lm 10. Nhng phin no v nhng tp kh ca chng

1. Cc loi v ng Gio php v mi hai chi duyn khi l chung cho tt c cc truyn thng Pht gio. Tuy nhin, s din dch v mi hai chi, nhng tin trnh ca chng, v c bit s gii thch v chi th nht, v minh, hc phi Trung Qun gii thch c sai bit nhiu hn khi so snh vi cc gii thch trong cc hc phi trit hc khc. Cc hc phi khc nh ngha cn bn v minh l chp th vo hin hu hu ng ca con ngi (the self-existence of the person). Chp th hin hu hu ng ca con ngi ngha l tin rng c mt ng khc bit vi thn v tm ca chng ta cc un ca chng ta. Mt ng nh th c xem l hnh s ging nh mt ch nhn i vi cc thnh phn th cht v tinh thn ca con ngi. Ngi Php Xng (Dharmakirti) mt trit gia Pht t n th k th by cho mt t d v iu tin tng ny trong Lng thch lun (Pramanavartika/ Exposition of Valid Cognition), mt tc phm ca ngi: Hy bo mt ngi gi c thn ang gi lo v nhiu bnh s c mt c hi i thn ly mt thn khc kho mnh hn. T thm tm ngi s khi ln mun sn sng trao i nh th. iu ny gi rng t thm su, chng ta tin vo mt ng khc bit hn vi thn ca chng ta v l ch trn thn.

Tng t nh th, nu mt ngi vi mt k c sa st hoc c vi khuyt km tinh thn c cho c hi trao i tm ngi nhn ly mt tm khc vi nhng nng lc nhn thc cao siu hn, th trong lng s sinh khi mt mun thc s mun c trao i ny. iu ny gi rng v thn, v cng v kh nng tinh thn ca chng ta, chng ta tin vo mt ng s hng li ch trong cuc trao i nh th, mt ng l mt k cai tr hoc ch ca thn v tm. Cc hc phi khc nh ngha chp th vo hin hu hu ng l nim tin vo mt loi ng n bit khng ni kt vi chi c -- mt ch nhn t y v c thc cht v chu trch nhim v gia nhn thn-v-tm. i vi cc hc phi ny, s ph nh loi ng l ton th ngha ca v ng (selflessness or no-self). Khi chng ta tm kim mt ng nh th bng cch iu tra xem n cch bit hon ton hoc ng nht vi cc un thn tm, chng ta khm ph rng khng c hin hu mt ng nh th. Th nn din dch ca cc hc phi khc (= khng phi Trung Qun) v mi hai chi duyn khi nh ngha cn bn v minh l chp th vo mt ng t y v tht s c thc cht nh th (at such a self-sufficient and substantially real self). Cc nh Trung Qun s ng rng t c tu tri vo mt v ng nh th m ng i ngc vng quay (mi hai chi). Tuy nhin, nh ngi Long Th bin lun, trong khi y l mt hnh thc chp th vo ng tnh (selfhood), n khng t c ngha vi t nht ca v ng. Vi tu tri vo loi th hn ny ca v ng, bn c th lm i ngc vi thi quen lin quan n nhng phin no th hn. Nhng bt c ni no c chp th vo mt hin hu c t tnh ca cc un thn v tm-- chp th vo mt ng (hoc Ti) cn c vo cc un s lun lun l mt nguy him. Nh ngi Long Th vit trong Vng hoa qu bu (Ratnavali/ Precious Garland): Khi chp th cc un, nim Ti hin hu; Khi c Ti hin hu C hnh nghip c sinh ( I:35) Ngi Long Th bin lun rng cng nh chp th vo hin hu c t tnh ca ngi (hoc ng) l cn bn v minh, chp th vo s hin hu c t tnh ca cc un cng l chp th vo hin hu hu ng. [Nagarjuna argues that just as grasping at the intrinsic existence of the person or self is fundamental ignorance, grasping at the intrinsic existence of the aggregates is also grasping at selfexistence].

Th nn cc nh Trung Qun phn bit hai loi tnh khng -- s khng c bt c mt ng no cch bit vi cc un, m h gi l tnh khng ca ng (emptiness of self: ng khng), v s khng c hin hu c t tnh ca chnh cc un v m rng gm tt c cc hin tng -- m h gi l tnh khng ca cc hin tng (emptiness of phenomena: php khng). Ngi Long Th v nhng v theo ngi bin lun, thc chng tnh khng ca ng c th tm thi trn p c nhng phin no hin hin, nhng n chng bao gi c th xo b s chp th vi t vo hin hu xc thc ca ss vt-vt (the subtle grasping at true existence of things). l hi thng hiu chi th nht, cn bn v minh, trong ngha vi t nht, chng ta phi nhn din cc c hu v l hi thng hiu n l chp th vo s hin hu c t tnh ca tt c cc hin tng -- gm c cc un, cc x (sense spheres) v tt c cc i tng i ngoi (khch trn/all external objects) v khng ch thun cc cm thc/cc cn ca chng ta v Ti.(not merely our sense of I) 2. Ti quan lin (Relative I) Cuc tm kim bn cht ca ng, Ti, ngi t nhin khng ham mun au kh v t nhin mong c t c hnh phc, c th bt u n khong ba ngn nm v trc, v c th trc na. Qua sut lch s nhn loi ngi ta quan st theo kinh nghim rng cc loi cm xc mnh m y uy lc -- t d th ght v cc k tham luyn -- to thnh nhng vn . Trong thc t th ght sinh khi t tham luyn t d tham luyn i vi chnh nhng thnh vin gia nh ca bn, cng ng, hoc ng. Nhng cc k tham luyn to nn gin d hoc th ght khi nhng s vt ny b e da. Gin d lc dn n tt c cc loi xung t v cc cuc chin. Mt s ngi bc ra khi cuc tranh lun, quan st v tm hiu vai tr nhng cm xc ny, chc nng ca chng, gi tr ca chng, v nhng hiu qu ca chng. Chng ta c th tho lun nhng cm xc mnh lit mt cch ring bit t d tham lam v gin d, nhng khng th hiu c chng khi tch chng ra khi cc tri nghim c nhn. Khng c tri nhn cm xc ni chung ngoi tr l tri nghim ca mt hu tnh. Trong thc t, chng ta khng th tch ri cc i tng ca tham lam, gin d, hoc th ght ra khi c nhn k tri nhn chng theo cch nh th, bi v s hnh thnh tnh tnh khng nm trong i tng. Bn ca mt ngi l k th ca mt ngi khc. Th nn khi chng ta ni v nhng cm xc v c bit v cc i tng ca chng, chng ta khng th hnh thnh nhng phn quyt khch quan, c lp vi cc quan lin. Cng nh chng ta c th ni v mt ngi l mt ngi m, mt ngi con gi, hoc mt ngi phi ngu, ch trong s quan lin ti mt ngi khc, cng ging nh i tng ca tham lam hoc gin d u ch ng ham mun hoc ng ght trong s quan lin ti ngi tri nhn ang tri nghim tham lam hoc gin d. Tt c nhng iu ny -- ngi m, ngi con gi, k th v bn -u l nhng thut ng quan lin (relative terms). Cc cm xc cn mt khung quy chiu, mt Ti hoc ng tri nghim chng, trc khi chng ta c th thng hiu cc d kin nh hng nhng cm xc ny.

D nhin, mt ngi t duy thn trng lc s hi: bn cht ca c nhn, ng th chnh xc l g? Mt khi cu hi ny c a ra, th dn ti mt cu hi khc: Ng ny u? N c th hin hu u? Chng ta t ch n nhng thut ng nh ng, ty, bc, v nam, nhng nu chng ta xem xt cn thn, chng ta li thy nhng t quan lin ny c ngha ch trong s quan lin ti s vt khc. Thng thng im quy chiu duyn hi vi bt c ni no bn ang hin din. Trong thc t bn c th bin lun rng trong quan im Pht t v th gii, trung tm ca sinh t lun hi v cn bn l chnh ni bn hin din. Nh vy, trong mt ngha no , chnh bn l trung tm ca v tr! Khng ch chuyn , nhng i vi mi ngi, chnh chng ta l s vt qu bu nht, v chng ta lin tc b vng bn lm sao bo m sung sng cho ci s vt qu bu nht ny. Theo mt ngha, cng vic chng ta trn tri t ny l sn sc cho ci ct li qu bu bn trong. D bt c trng hp no chng ta c khuynh hng quan lin vi th gii v nhng ngi khc. Chng ta kin to mt v tr vi chng ta trung tm, v t im quy chiu ny, chng ta quan lin ti phn cn li ca th gii. Vi s thng hiu ny, cu hi ci ng l g tr thnh ch yu. Ni chnh xc, ng l g? Nhng ngi Pht t ni v lun hi v nit bn sinh t lun hi v vt trn sinh t lun hi. Lun hi, nh chng ta thy, c nh ngha l v minh v bn cht ti hu ca thc ti v nit bn l tr tu v bn cht ti hu ca thc ti. Bao lu chng ta cn v minh v bn cht ti hu ca thc ti, chng ta u trong lun hi. Mt khi chng ta t c tu gic v bn cht ti hu ca thc ti, chng ta tin vo nit bn, hoc vt trn hin hu bt gic (unenlightened existence). Chng th sai bit trn cn bn v tu tri (knowledge). Nhng mt ln na y, chng ta khng th ni v tu tri m li khng ni v mt c nhn c hoc khng c tu tri. Chng ta li tr li vn ng. Bn cht ca ng ni chnh xc l g? Loi iu nghin ny c t trc thi c Pht. n cu hi nh th ph bin khp ni trc khi Pht xut hin. T trc cho ti khi Ngi ging dy, nim tin tng th lc nht l mi ngi c mt cm thc bm sinh v bn ng, mt khi nim bn nng t nhin v Ti l, nn chc hn phi c mt s vt trng cu l bn ng thc hu (Until he taught, the dominant belief was that since everyone has an innate sense of selfhood, a natural instinctive notion of I am, there must be some enduring thing that is the real self ) . V cc quan nng th cht v tinh thn lp thnh hin hu ca chng ta u v thng chng i thay, gi i v mt ngy no chm dt chng khng th l ng xc thc (true self). Nu chng l ng xc thc, mt ng trng cu c lp cch ny hoc cch khc nhng cng l ngi ch ca thn v tm ca chng ta, th lc trc gic v ng trng cu s phi l gi di (false). Nh vy, trc c Pht, khi nim v mt ng c lp, tch bit vi cc quan nng th cht v tinh thn c chp thun mt cch bnh thng.

S chp th bm sinh vo ng tnh th c tng cng bi loi t duy trit hc nghim cn ny. Nhng trit gia n khi quyt tn rng ng khng chu ng mt tin trnh i thay. Chng ta ni khi ti cn tr, ti nh th ny, v khi ti gi hn, ti s lm iu ny, v nhng trit gia ny khi rng nhng pht biu ny chp thun ng thc khng cn bng chng s hin hu ca mt thc th khng i thay lp thnh tnh ng nht/tnh cn cc xuyn sut cc giai on khc nhau ca i sng chng ta. Nhng t tng gia ny cng khi quyt tn rng v cc thin gi cao cp c th hi nh n nhng i sng qu kh ca h, iu ny h tr lp trng ca h rng ng ti sinh, chuyn t i ny sang i k tip. H tuyn b rng ci ng xc thc ny (this true self) khng i thay v trng cu v, cch ny hoc cch khc c lp vi cc un th cht v tinh thn. iu l mt s ng thun rng ln trc thi c Pht. c Pht bin lun bc b lp trng ny. Ngi ni, trc gic ca chng ta v mt ng bm sinh v nhng gio thuyt tng cng nim tin nh th cng u l vng tng/ ngu si (delusion), v c hai u l ngun gc cho tt c cc loi vng kin (false views). Th nn cc kinh in ca Pht gio quy chiu tin tng vo ng tnh th chnh n l tm ca Mara k la di (Ma vng Ba tun) -hin thn ca vng tng v l ngun gc ca tt c cc vn . c Pht cng bc b nim ng th c lp cch ny hoc cch khc vi thn v tm. Phi chng iu ngha l con ngi chng c hin hu chi c, theo bt c ngha no? c Pht p rng con ngi thc ra c hin hu, nhng ch trong quan lin ti v trong s ty thuc vo cc un th cht v tinh thn. Nh vy s hin hu ca c nhn c chp thun ch l mt thc th ty thuc v khng l mt thc ti tuyt i, c lp. (Buddha responded that the person does indeed exist, but only in relation to and in dependence on the physical and mental aggregates. Thus the existence of the individual is accepted only as a dependent entity and not as an independent, absolute reality) Th nn tt c cc hc phi Pht gio u ng rng mt ng c lp, tch bit vi thn v tm, khng th tm thy c. Tuy nhin, ci quy chiu ng ca con ngi l g, nh khi chng ta ni: Ti lm ci ny hoc Ti lm ci kia. Lc con ngi chnh xc l g? S nhn din chnh xc bn cht ca con ngi ty thuc ny sinh khi nhng kin khc bit gia cc hc phi Pht gio. Cc hc phi u chp thun chung c hin hu xuyn qua nhiu kip sng, nhng h u khng xem tng tc thn trong vai tr lp thnh tnh tng tc ca con ngi. Th nn cc khc bit v kin u xoay quanh cch thc tng tc thc c th l nn tng nh v tr con ngi hoc c nhn. Trong mt on trong Vng hoa qu bu/ Bo vng chnh lun (Ratnavali/Precious Garland) Ngi Long Th phn tch chi tit khi nim v mt ngi v cc c hu ca n bng cch gii thch

rng mt ngi th khng phi l nguyn t t, nguyn t nc, nguyn t la, nguyn t kh, khng gian hoc thc. Ngi hi, v ngoi cc ci ny, con ngi c th l mt ci g khc chng? V iu ny, ngi tr li rng mt ngi hin hu trong trng thi s hi t ca su thnh t. Thut ng hi t (convergence) l t ch yu, v n gi s tng tc ca cc thnh t trong ty thuc tng lin h tng (mutual interdependent). Chng ta hiu khi nim ty thuc nh th no? Tht l hu ch khi t duy cn thn v mt pht biu ca Ngi Nguyt Xng trong ging lun ca ngi v Cc tng cn bn v Trung o, vo on minh gii v lm cch no hiu mt v pht khi pht c tm thy theo phng din duyn khi. Ngi vit, Vy th nh lai l g? Chng ta khi nh lai ty thuc vo cc un, bi v khng th xc nhn c nh lai l hoc ng nht vi cc un hoc tch bit vi cc un (What is it then? We posit the tathagata in dependence upon the aggregates, for it cannot be asserted to be either identical with or separate from the aggregates). Quan im ca ngi l nu chng ta truy tm ci t tnh ca mt s vt c th ch vo mt s vt thc-- mt ci thc mt cch khch quan t n hin hu nh l mt quy chiu hu hiu v thut ng hoc khi nim v ri chng ta s chng tm thy bt c s vt g c. (His point is that if we search for the essence of something believing we can pinpoint some real thing something objectively real from its own side that exists as a valid referent of the term or concept then we will fail to find anything at all). 3. Thi gian v ng. Trong cc tng tc mi ngy, chng ta thng ni v thi gian. Tt c chng ta u xem thc ti tnh ca thi gian c cng nhn ri (We all take for granted the reality of time). Nu chng ta truy tm xem thi gian l g mt cch chnh xc, chng ta c th lm theo hai cch. Mt l truy tm vi nim tin rng chng ta s tm thy mt s vt thc hu mt cch khch quan m chng ta c th nh ngha l thi gian.Nhng chng ta gp ngay mt vn . Chng ta tm thy rng thi gian ch c th c hiu trn cn bn ca mt s vt khc, trong quan lin vi mt hin tng hoc bin c c th. Cch th hai truy tm th trong mt khung cnh hot ng quan lin, khng t nn tng (presume) mt thc th thc hu khch quan. Ly mt thi im hin ti lm t d. Nu chng ta truy tm mt thi im hin ti tin tng rng chng ta s c kh nng tm thy mt thc th duy nht trong tin trnh thi gian, mt hin ti khch quan, chng ta s khng tm thy bt k ci g c. Khi chng ta xem xt chi tit tin trnh thi gian chng ta ch thy rng cc bin c u hoc l qu kh hoc l cha xy ra; chng ta tm thy ch qu kh v v lai. Chng c ci g l hin ti thc s v chnh tin trnh truy tm hin ti l mt tin trnh thi gian, ngha l n tt nhin lun lun cch bit vi by gi/gi y (now).

Trn mt phng din khc, nu chng ta truy tm hin ti trong khun kh quan lin ca quy c hng ngy, chng ta c th duy tr khi nim v hin ti. Chng ta c th ni nm hin ti / nm nay, t d, trong ng cnh rng hn v nhiu nm. Trong khun kh ca mi hai thng, chng ta c th ni v thng hin ti / thng ny. Tng t, trong khun kh thng, chng ta c th ni tun hin ti/ ny, v c tip tc nh th, v trong ng cnh quan lin ny chng ta c th duy tr mt cch mch lc khi nim thi im hin ti. Nhng nu chng ta truy tm mt hin ti thc hu c hin hu c t tnh, chng ta khng th tm thy n (But if we search for a real present that is intrinsically, we cannot find it). Cng cng mt cch , chng ta c th tm xc nhn s hin hu ca mt ngi trong khun kh quy c, quan lin m chng cn truy tm con ngi thc hu, hin hu c t tnh, khch quan l ng. Chng ta c th duy tr khi nim tr suy xt (common sense) ca chng ta v con ngi hoc c nhn trong quan lin vi cc quan nng th cht v tinh thn bao gm s hin hu bit th ca chng ta. Bi v iu ny, chng ta tm thy trong nhng quy chiu bn vn ca ngi Long Th v nhng s vt v nhng hin tng hin hu duy ch l nhng mnh danh hoc trong khung ca ngn ng v gi danh tm lp. (Because of this, we find in Nagarjunas text references to things and events or phenomena existing only as labels or within the frame of language and designation). V hai th cch kh hu ca hin hu -- hin hu thc hu khch quan v hin hu mnh danh -hin hu thc hu khch quan th bt kh thuyt, nh chng ta thy. (Of the two possible modes of existence objectively real existence and nominal existence objectively existence is untenable, as we have seen). T iu ny chng ta ch c th ni v mt ci ng theo phng din quy c hoc mnh danh trong khun kh ngn ng v thc ti tnh tho hip chung. (Hence we can only speak of a self conventionally or nominally in the framework of language and consensual reality). Tm tt, tt c cc hin tng /php hin hu thun ty thuc vo mnh danh ca chng, xuyn qua nng lc ca quy c th tc. V chng khng hin hu khch quan, cc hin tng c quy chiu trong cc vn bn l ch thun thut ng, ch thun cc cu trc hu nim, v ch thun quy c th tc.

(Since they do not exist objectively, phenomena are referred to in the texts as mere terms,mere conceptual constructs, and mere conventions) 4. Truy tm ng M u chng th mi tm, Ngi Long Th vit: Tng 1. Nu ng l cc un, N s sinh khi v on dit; Nu ng khc vi cc un, N s khng c cc c tnh ca cc un. Nu chng ta truy tm mt ng c t tnh ngha l thc hu v phng din khch quan v t tnh, chng ta phi xc nh xem mt ng nh th th ng nht vi cc un hoc l cch bit vi cc un. (If we are searching for an essential self that is objectively and intrinsically real, we must determine whether such a self is identical to the aggregates or is something separate from them) Nu ng ng nht vi cc un, lc ging nh cc un, ng s l ch th sinh khi v on dit. Nu thn tri nghim t d gii phu hoc b thng tn, ng cng s b ct hoc b tn hi. Nu, v mt phng din khc, ng hon ton c lp vi cc un, chng ta khng th gii thch bt c mt i thay no trong ng cn c trn nhng i thay trong cc un, t d nh mt c nhn lc u tr trung v ri sau gi i, lc u au yu v sau mnh kho. Ngi Long Th ni thm rng nu ng v cc un hon ton khc bit, lc chng ta khng th chng minh / gii thch (account) s sinh khi chp th khi nim ng trn cn bn ca cc un. Chng hn, nu thn ta b e do, kt qu l chng ta s khng tri nghim mt chp th mnh m vo ng. Thn do bn cht l mt hin tng v thng, lun lun i thay, trong khi khi nim ca chng ta v ng th khng i thay, v chng ta s chng bao gi ln ln nu chng thc s cch bit vi nhau. Nh vy, khng phi bn ngoi cc un, cng khng phi bn trong cc un, m chng ta c th tm thy bt c s vt ch xc hoc thc hu m chng ta c th gi ng. Tip ngi Long Th vit:

Tng 2 a-b Nu ng chnh n khng hin hu, Lm sao c th c ng s? Ca ti/ ng s l mt c tnh ca ng, v tm nim Ti l ngay tc thi sinh khi tm nim ca ti. Chp th vo ca ti l mt hnh thc chp th vo ng tnh bi v ca ti chp th vo cc i tng quan lin vi ng. N l mt dng thc v tri kin bn ng (egoistic view), xem mi s vt u quan lin ti mt Ti hin hu c t tnh (an intrinsically existent I). Tht ra, nu chng ta kho st cch thc chng ta tri nhn th gii quanh chng ta, chng ta khng th ni v tt v xu, hoc lun hi v nit bn, m chng ngh tng t ton cnh khch quan ca mt Ti (without thinking from the perspective of an I). Chng ta chng c th ni v mt iu chi c. Mt khi ng khng th thuyt ging c, lc ton th s l hi thng hiu ca chng ta v mt th gii cn c trn s phn bit ng vi phi ng, ng s v phi ng s, u bt u ri rng. Th nn, ngi Long Th vit: Tng 2 c-d V ng v ng s c dit, Bn khng chp th ng, ng s Bi v ng v ng s on dit, chp th vo chng cng khng sinh khi na. iu ny cng ng thanh tng ng vi mt tng ngn trong Bn trm bi tng v Trung o ca ngi Thnh Thin (Aryadevas Four hundred Stanzas on the Middle Way / Chatuhshatakashastrakarika) trong ngi ni rng khi bn chng cn thy mt ng trong quan lin ti mt i tng, lc gc r ca sinh t lun hi i n kt thc. Tng 3 Bn khng chp th ng v ng s, Nn bn cng khng hin hu c t tnh. Bi v bn c tr v ng, Bn nhn thc nh tht qun. Ni mt cch khc, mt thin gi chm dt chp th ng v ng s l ngi khng thc hu mt cch c t tnh. Nu bn tin tng vo thc ti tnh c t tnh ca mt thin gi nh

th, lc bn cng ang chp th vo ng tnh. Nhng g xut hin i vi tm mt ngi tm thy/xc nhn chng c ng v ng s ch l chng c nhng cu trc ca tng hu nim (hin hu c t tnh, v nh nguyn i i) (What appears to the mind of the person who has ascertained the absence of self and its properties is only the absence of all conceptual elaborations) Cng nh chp th vo ng v ng s phi on dit, i vi mt thin gi chm dt chp th nh th, chng ta cng phi chm dt chp th thin gi v thnh tu ca thin gi l hin hu c t tnh. C hai u chng c hin hu c t tnh. im nn nh l s l hi thng hiu ca chng ta v tnh khng chng nn c tnh phn on, chng hn nh chng ta ph nh hin hu c t tnh ca vi s vt nhng khng ph nh nhng s vt khc. Chng ta cn phi tng trng mt l hi thng hiu diu ngha thm mt ca tnh khng cho nhn thc ca chng ta v khng c hin hu c t tnh bao gm ton th phng din ca thc ti / thc ti tnh v tr thnh hon ton chng c bt c ci g l cu trc ca tng hu nim (conceptual elaborations) (hin hu c t tnh v nh nguyn i i. HP). S l hi thng hiu l mt s l hi thng hiu v s thun khng c, mt s ph nh hin hu c t tnh (The understanding is one of the mere absence, a simple negation of intrinsic existence). 5. Trit h cc nguyn nhn ca sinh t lun hi Ngi Long Th tip: Tng 4 Khi nhng tm nim Ti v ca tidit V i ni v i ngoi, Tin trnh chp th dit; Chp th dit th sinh /ti sinh dit. iu ny quy chiu ti mi hai chi ca duyn khi m chng ta tho lun. i ni v i ngoi y c th c hiu l khi nim ng l hoc trong cc un hoc l ngoi cc un. Khi chp th vo ng v ng s dit, lc bi v chng cn nhng nng lc nh hng t nghip duyn quan lin n cc hin tng i ni i ngoi c kch hot nn th, chi th chn trong mi hai chi ca duyn khi s khng duyn hi xy ra. Chng ta s khng cn chp th vo cc i tng ca lc th v xa lnh cc s vt chng ta xem nh khng hp dn. Nh vy, mc du chng ta c th tip tc s hu nhng nng lc nh hng nghip duyn, chng chng cn b kch

hot bi i v th, v khi s v ny duyn hi xy ra, sinh trong sinh t lun hi, chi th mi mt, chng cn c th duyn hi xy ra. y l ngha sinh s chm dt. Th nn, khi chng ta thm nhp l hi thng hiu tnh khng, nng lc nh hng ca nghip ca chng ta thc y ti sinh trong sinh t lun hi b suy yu i. Khi chng ta thc chng trc tip tnh khng, nh n c khng nh trong Lng thch lun (Exposition of Valid Cognition) ca ngi Php Xng/ Dharmakirti, i vi ngi thy chn l, chng c phng chiu no hin hu (For he who sees the truth, no projecting exists ) [Gic gi chng cn cu trc ca tng (hin hu c t tnh v nh nguyn i i)] [Lng Thch Lun: Exposition of Valid Cognition / Pramanavarttikakarika l Ch gii Tp Lng Lun ca ngi Trn Na/Dinaga: Compendium of Valid Cognition/ Pramana samuchchaya)]. Ni khc i, mt khi chng ta t thc chng trc tip tnh khng, chng ta chng cn tch tp nghip thc y ti sinh trong sinh t lun hi. Khi chng ta tun t thm nhp thc chng trc tip, n thm qua ton th tri nghim ca chng ta v ph hy nhng phin no, chng ta cui cng xo b hon ton gc r ca chp th vo hin hu c t tnh v tnh tng tc ti sinh trong sinh t lun hi b ct t. y l t do xc thc, hoc gii thot, (true freedom, or liberation) ni m chng ta khng cn to lp nghip mi xuyn qua v minh, ni m chng c nhng c duyn no hin hu kch hot nghip qu kh, v ni m nhng phin no b ph hy ngay ti gc r ca chng. Th nn, ngi Long Th vit rng: Tng 5 Do nghip v phin no dit, nn gi l gii thot; Nghip v phin no sinh khi t nhng hu nim ho (= khng tht); Hu nim ho sinh khi t cu trc ca tng; Cu trc ca tng dit tn xuyn qua tnh khng. y ngi gii thch vi t hn nguyn nhn ng lc ca tnh nguyn nhn hiu qu (causal dynamic of causality). Sinh trong sinh t lun hi sinh khi xuyn qua nng lc ca nghip. Nghip sinh khi t nhng phin no (afflictions/ klesha). Nhng phin no sinh khi t nhng phng chiu h di vo nhng i tng (false projections onto objects). Thut ng nhng hu nim ho (nhng bin k chp/ conceptualizations /vikalpa) trong tng ngn ni trn quy chiu cho nhng phng chiu h di. Nhng phng chiu h di ny sinh khi t nhng cu trc hu nim ca tng (conceptual elaborations / prapancha / * h lun), c bit l nhng chp th vo hin hu c t tnh ca cc i tng. Khi cc cu trc hu nim ca tng v chp th vo hin hu c t tnh

dit tn xuyn qua tu tri tnh khng, ton th h thng ni kt (network) b ph hy. Xuyn qua s v ny, s lin tc ni tip sinh t lun hi pht sinh nh th no v tin trnh hon dit n u c lm cho rt sng t. Chng ta c th thy rng y trong chng ny tc phm ca ngi, Ngi Long Th ging lm th no c th t c dit tn(cessation), thnh th ba. Nh c gii thch trc y, s kin to nghip mi c chm dt xuyn qua trc tip thy chn l, v giai on c gi l kin o (the path of seeing). giai on nhiu i tng ca bung b c xo b hoc dit tn(ceased) -- chng hn nh nim tin vo hin hu thc hu v y l giai on th nht ca dit tn xc thc (first stage of true cessation). Sau , khi chng ta xo b hon ton nhng phin no v tr thnh mt a la hn, lc chng ta s thnh tu c s dit tn chung cuc. 6. Trnh by bn thnh Trong bn thnh , chng ta kho st ba thnh u -- s kh au ca lun hi, ng li n c trng tn do mi hai chi duyn khi, v thnh v dit tn. trnh by thnh th t, chn l v con ng tu tp (o ), chng ta c th hi, Theo cch no chng ta thin nh v s khng c cc cu trc ca tng hu nim m cc thnh gi thy trong nhn thc trc tip ca h v tnh khng? Phn cn li ca chng th mi tm ca ngi Long Th v chng th hai mi bn trnh by cch thc tu tp ny ca con ng tu tp. Ni tng qut khi chng ta gp nhng thut ng nh cu trc ca tng hu nim (conceptual elaboration) chng ta cn nh trong tm tr rng chng c cc ngha khc nhau theo cc ng cnh khc nhau. T d, cu trc ca tng hu nim c th quy chiu v chp th vo hin hu c t tnh, nhng n cng c th quy chiu ti i tng c cu trc mt cch hu nim ca s chp th nh th. Cc i tng c hu nim ho, c c th ho nh th khng hin hu ngay c trn phng din quy c th tc, v chnh nhng cu trc ca tng hu nim ny chng l i tng ca ph nh trong thin nh tnh khng. (Conceptual laboration, for example, can refer to grasping at inherent existence, but it can also refer to the conceptually constructed object of such grasping. Such conceptualized, reified objects do not exist even on the conventional level, and it is these conceptual elaborations that are the object of negation in emptiness meditation) Cu trc ca tng (Elaboration) cng c th quy chiu v khi nim nhng s vt u rng thng (chn khng diu vin); tnh khng, nh chng ta s tho lun sau ny, th ch lin lc trong tng quan ti cc s vt rng thng, v ci nn tng trn tnh khng c xc nh phi chnh n hin hu.

(Elaboration can also refer to the conception of things that are empty; emtiness as we will discuss later, is only coherent in relation to empty things, and the basis upon which emptiness is determined must itself exist) Cu trc ca tng cng c th quy chiu n gin v hin hu. (Elaboration can also refer simply to existence) Sau cng ni n, chng ta tm thy thut ng cu trc ca tng trong ng cnh gi l cu trc ca tng v tm cc oan: sinh v dit, on v thng, i v n, v mt v khc . Th nn thut ng cu trc ca tng c th ni v nhiu s-s vt-vt. Trong ng cnh y, cu trc ca tng hu nim quy chiu v tm chp th vo hin hu c t tnh ca cc hin tng. Khi ngi Long Th vit y rng cu trc ca tng hu nim ny chm dt xuyn qua tnh khng, ngi ni rng tr tu thc chng tnh khngv khng phi chnh tnh khng chng li mt cch trc tip cch th thng hiu v chp th. (In the context here, conceptual elaboration refers to the mind that grasps at the inherent existence of phenomena. When Nagarjuna writes here that this conceptual elaboration ceases through emptiness , he means that the wisdom that realizes emptiness and not emptiness itself counters directly the mode of apprehension of grasping). Ignorance grasps at the inherent existence of all phenomena, whereas the wisdom realizing emptiness negates the inherent existence of phenomena) [*Ch thch ca dch gi bn Anh ng, Thupten Jinpa Trong cch chia thnh hai v i tng ca ph nh -- i tng ca ph nh ca con ng tu tp v i tng ca ph nh ca tin trnh suy l -- cu trc ca tng trong hnh thc ca chp th vo hin hu xc thc th a s l i tng ca ph nh ca con ng tu tp. S cu trc ca tng nh th l mt trng thi tinh thn, l l do c ni ni y rng, chnh l s thc chng tnh khng, v khng phi chnh tnh khng, dn ti s dit tn] V minh chp th vo hin hu c t tnh ca tt c cc hin tng, trong khi tr tu thc chng tnh khng ph nh hin hu c t tnh ca cc hin tng. (Ignorance grasps at the inherent existence of all phenomena, whereas the wisdom realizing emptiness negates the inherent existence of phenomena) C hai t tiu im trn cng mt i tng, nhng chng tng quan vi i tng theo cch thc i nghch nhau r rt. Nh vy, chnh l do thc chng tnh khng m s chp th b xo b.

Ti th nhn t Serkong Rinpoche s truyn php ging c ngn thuyt (the oral explanatory reading transmission) tt c su cng trnh phn tch ca ngi Long Th, v th nhn t Khunu Rinpoche s truyn php nm trong su tc phm ny (ngoi tr Ratnavali/ Precious Garland/ Bo Vng Chnh lun). Khunu Rinpoche, c thng tho ch Phn, ging cho ti rng cn c trn nn tng bn Phn ng, tng ngn dng cui Nhng cu trc ca tng hu nim chm dt xuyn qua tnh khng, khng phi ch c mt cch c. Khi bn vn c dch thnh chm dt xuyn qua tnh khngc c trong bin cch dng c (instrumental case: c gi tr nh phng tin thc hin hnh ng), lc chng ta hiu n ni bng phng tin hu hiu ca thc chng tnh khng, cu trc ca tng hu nim chm dt, nh ti miu t bn trn. Nhng n c th c c trong ngha bin cch v tr (locative sense), n ni rng nhng cu trc ca tng hu nim chm dt trong tnh khng. Ni cch khc, bi v v minh chp th hu ng l mt tm s (mental factor) nhn thc nhm ln cc hin tng mt cch ni chung, v cng nhn thc nhm ln v bn cht ca tm (bn cht quang minh gic chiu, khng c hin hu c t tnh) (which is by n ature luminous and clear light, devoid of intrinsic existence), lc khi bn thc chng tnh khng, bn t tu tri bn cht xc thc ca tm. Khi iu duyn hi xy ra, s chp th vo hin hu c t tnh ca do nhn thc sai lc bn cht ca tm s chm dt. Trong cch din dch ny, chnh l trong chnh tnh khng ca tm m cc cu trc ca tng hu nim c dit tn. Nh vy dng cui c th c c hoc theo bin cch v tr hoc bin cch dng c. 7. Khng phi ng cng khng phi v ng Tng 6 Ng c ni n , phn bit vi v ng. Ch Pht dy tht tng cc php, Khng c ng, khng c phi ng. Cng c hai cch khc bit c bi tng ny. Trong cch c th nht, dng u Ng c ni n, quy chiu v cc hc phi phi Pht gio h khi lun ng l mt thc ti / thc ti tnh c lp, bn v, bt bin (independent, unitary, unchanging reality). Mt t d l tiu ng vnh cu (eternal atman) hoc ng (self), c thuyt bi cc hc phi kinh in n phi Pht gio, t d nh S Lun (Samkhya). Ngi Nguyt Xng (khong 600-650) nh ngha khi nim v ng ny trong Nhp Trung o (Entering the Middle Way / Madhyamakavatara) nh sau: Ng l k tri nghim, mt thc th vnh cu, khng l tc gi,

khng c cc phm tnh , v khng to tc, l ng cc trit gia ngoi o khi (Tng VI.121 ab) (tirthikas: cc trit gia ngoi o) Dng th nh bn vn ca ngi Long Th quy chiu vo mt hc phi n c xa phi Pht gio, hc phi Charvaka. Nhng nh Charvaka l nhng nh theo ch ngha duy vt (materialists), vi nhiu v bc b quan im ti sinh v bin lun rng ng ch l hin hu ca thn, khi thn dit, ngi (ng) cng dit lun. Do dng th nh quy chiu ti quan im duy vt bc b s hin hu ca mt ng vt ngoi hin hu ca thn. Trong cch c th nht, hai dng cui c xem l trnh by chnh quan im ca Pht l hon ton i nghch vi cc quan im ca hai dng u: c Pht cng nhn l chng c mt ng vnh cu bt bin v cng chng c mt ng tng ng vi thn. Quan im th nht c th ho mt ng vnh cu, trong khi quan im th hai gim thiu ng xung thnh thn ca ring mt i ny, v ngi Long Th khng chp thun c hai quan im kinh in n ny. Theo mt cch c khc, tt c cc dng ca bi tng ny u trnh by quan im ca Pht gio. Trong cch din dch ny, chng ta c dng th nht, Ng c ni n ni rng c Pht, trc cc s khc bit v cc nng lc tinh thn (mental disposition: bin ho i di v tinh thn), cc khuynh hng trit hc, v cc xu hng t nhin trong gii t, pht biu trong mt s bn kinh ni rng c mt ng c lp vi cc un. T d, trong mt bn kinh, c Pht tuyn b rng nm un l gnh nng v ng l k mang vc gnh nng , iu ny gi mt nim tin vo mt ng t tr. Trong cch c ny, dng th nh, phn bit vi v ng, biu t rng c Pht cng ging cc phng din khc bit v ngha ca hc thuyt v ng. Nhng tip cn khc bit ny gm c tnh v ng v mt th xem v ng nh l bc b mt ng kt hp bi cc b phn, mt quan im ca cc hc phi s cp ca Pht gio. c Pht cng ging v ng l chng c nh nguyn i i ch th-i tng, l quan im ca hc phi Duy Thc (the Mind Only school). Hc phi Duy Thc ging dy mt hc thuyt ba tnh (three natures), trong tnh vin thnh (the perfected nature) -l tnh y tha (the dependent nature) khi n chng c tnh bin k (the imputed nature) -- c hiu l hin hu xc thc thc. (The Mind Only school teaches a doctrine of three nature, where the perfected nature which is the dependent nature devoid of theimputed nature is understood to be truly existent)

Trong tip cn ny, mt phng din ca thc ti tnh c ni l v ng trong khi mt phng din khc c ni l s hu ng tnh. Nhng nh Trung Qun bc b cch ng dng tuyn chn nh th ca hc thuyt v ng. Vy th y hai dng cui c hiu l lp trng sau cng ca c Pht v vn ng v v ng, c Pht dy, chng c ng, cng chng c v ng hin hu. c Pht khng ch bc b hin hu c t tnh ca con ngi, th nn ging dy v ng, nhng ngi cn bc b ngay chnh hin hu tuyt i, c t tnh ca chnh tnh v ng. y l quan im diu ngha thm mt ca tnh khng ca mi mi hin tng n bit, gm ngay c tnh khng. (Buddha not only rejected the intrinsic existence of the person , therefore teaching no-self, but also rejected even any intrinsic, absolute existence of selflessness itself. This is the profound view of the emptiness of every single phenomenon, including even emptiness) Ch lm sao chc chn chng ta khng i n chung cuc c th ho tnh khng (bi v hiu sai tnh khng), u c lp li trong cc tc phm ca ngi Long Th. on khc trong bn vn, Ngi Long Th ni rng nu c mt php / hin tng nh b nht m c hin hu c t tnh, lc tnh khng chnh n s thc c hin hu c t tnh. Nu tnh khng tht c hin hu c t tnh hoc tuyt i (=khng b hn ch), lc hin hu c t tnh chng bao gi c th b ph nh. Lc ngi Long Th quy chiu v quan im chp th thc ti tnh ca tnh khng vn c hin hu c t tnh l tri kin khng th cu c (irreparable view), tri kin khng th chnh n c hoc lm ng li c. (Nagarjuna then refers to the view of grasping at the intrinsic reality of emptiness as an irreparable view that cannot be repaired or corrected) (Stanza XIII, 7). (* Xem ch thch cui bi ghi: c t lai lt ma ni: Ngay c tnh khng cng khng c hin hu c lp, nn chng ta ni v tnh khng ca tnh khng. Tt c cc hin tng u chng c hin hu c t tnh. HP) Gi y ngi Long Th ging tnh khng l g. 8. Mt ph nh n gin Tng 7 i tng chp th ca tm chm dt (tm hnh x dit), Con ng ngn ng khng c li vo (ngn ng o on). Nh th tnh ca s-s vt vt,

Ging nh nit bn, bt sinh bt dit. (Ni phng tri tm nim chm dt, pht biu chi na cng khng hu hiu Tht ra tnh ca cc php/ php tnh cng ging nh gii thot, bt sinh, bt dit || Bn dch Sanskrit-Anh ca Nancy McCagney) (Ni ci chc nng tm nim chm dt, ci ngn ng cng chm dt V tht ra, php tnh /thc ti tnh cng ging nh nit bn, khng sinh khng dit || Bn dch Sanskrit- Anh ca K.K. Inada). y l mt s nhc li ca mt bi tng t Su mi bi tng Nh L ca ngi Long Th (Sixty Verses of Reasoning / Yuktishashtika) m ngi vit: Bt c theo lp trng no, bn cng b con rn phin no tn cng.

Khi tm bn khng theo lp trng no, bn khng b con rn ny tn cng. Tnh khng phi c hiu l mt ph nh phn minh v hin hu c t tnh. Bao lu m mt cn bn c th i tng ho vn duy tr, lc bm vu vo hin hu xc thc vn tip tc sinh khi. (Emptiness must be understood as categorical negation of intrinsic existence. As long as some objectifiable basis remains, then clinging to true existence will continue arise) Khi bi tng ni rng, Con ng ngn ng khng c li vo, n nh ni rng tnh khng khng th phn chiu trong ngn ng th hon ton cch tuyt vi tm cc oan sinh v dit, on v thng, i v n, mt v khc. Tnh khng th khng ging nh cc hin tng khc chng ta c th nhn thc; chng ta l hi thng hiu v khi nim ho n duy bng phng php hu hiu ca ph nh. Khi phn loi thc ti, nhng ngi Pht t c khuynh hng phn chia cc hin tng thnh nhng hin tng c th c khi nim ho trong nhng thut ng tch cc v nhng hin tng ch c th c khi nim ho xuyn qua ph nh. S sai bit cn c trn nn tng chng ta nhn thc hoc khi nim ho chng nh th no. Chng ta c hai hnh thc chnh ca ph nh trong hng mc cc hin tng c c tnh ph nh. Mt l ph nh c m ch (implicative negation), l mt ph nh m ch s hin hu ca mt s vt no trong v tr ca ph nh. Mt t d s l s ph nh trong pht biu, B m khng c con trai, cu ny m ch s hin hu ca mt ngi con gi. Mt loi ph nh khc l ph nh khng m ch (nonimplicative negation), l mt loi ph nh n gin m khng m ch mt s vt g khc na, t d pht biu ph nh Cc tng s Pht gio khng ung ru.

Trong ngn ng bnh thng, chng ta s dng nhng khi nim ny. T d khi chng ta ni v s chng c mt ca mt s vt, chng ta c th ni N khng , nhng: Chng ta ang ph nh mt s vt, nhng chng ta vn ch cho mt mong ch no thm vo. Mt mt khc, nu chng ta ni Khng, n khng , l mt ph nh n gin, phn minh m khng gi thm mt iu g nm vo. Tnh Khng l ph nh khng m ch. N l mt ph nh dt khot, n gin, m khng li mt s vt g nm gi. nim tnh khng phi c hiu l ph nh n gin l mt im ch yu, c nhn mnh lp li thng xuyn trong cc bn vn ca cc v i s Trung Qun n nh ngi Long Th v cc v lun gii v ngi l cc ngi Thanh Bin (Bhavaviveka), Pht H (Buddhapalita), v Nguyt Xng (Chandrakirti). y l bi tng th nht ca chng th nht trong Cc tng cn bn v Trung o ca ngi Long Th: Khng bao gi, khng ni no, Cc php hin hu do sinh khi t chnh n, t ci khc, T c hai, hoc t khng nguyn nhn, Th nn bit cc php vn v sinh. (Trung Lun, Tng I, 1) Trong bi tng ny, Ngi Long Th ph bnh s thng hiu v s vt sinh khi cch no ca nhng ngi ch trng hin hu c t tnh (the essentialist understanding of how things come into being). Ngi t khi nim sinh khi vo cc phng din hoc chng sinh khi t chnh n, t ci khc, t c hai n v ci khc hoc khng t c hai. Ngi Long Th ph nh c bn trng hp m ngi hiu l ph nh trn vn ngha t tnh m khi nim sinh khi c th l lun t bo v (Nagarjuna negates all four of these alternatives, which he understands as exhaustive if the notion of arising in an essential sense were tenable). B lun ca ngi c xy dng trn nn tng ph nh v c bn th cch sinh khi. Trong bnh gii v bi tng trn, ngi Thanh Bin (khong 500-570) ph bnh ngi Pht H (khong 470-530) v cch thc ngi Pht H din dch bi tng th nht khi bin lun phn bc sinh t n (arising from itself). Ngi Pht H l lun rng nu s vt sinh khi t n, lc sinh khi ca s vt s l v ngha, khng mc ch v s vt s sinh khi ti v tn. (Buddhapalita reasoned that if things arose from themselves, then the arising of things would be pointless and things would arise ad infinitum).

Ngi Thanh Bin ni l lun ny khng th chp thun c i vi mt nh Trung Qun v, khi l lun b i chiu nghch, n m ch rng sinh khi c mt mc tiu v sinh khi th hu hn. Ni cch khc, n m ch s hin hu ca mt loi sinh khi, vi phm lun chung kt (tenet) ca hc phi Trung Qun, tt c nhng g c trnh by trong dng tin trnh phn tch tnh khng u phi l nhng ph nh khng m ch. Tnh khng th c nh ngha l s khng c cc cu trc ca tng hu nim, v nh vy ph nh phn minh, ton th, phi khng lu li bt c mt s vt c th tng tng c. (Emptiness is defined as the absence of all conceptual elaborations, and thus the total, categorical negation must not leave any conceivable thing remaining). Mt khi bn l hi thng hiu tnh khng l mt ph nh khng m ch v o luyn l hi thng hiu v n, s thc chng tnh khng ca bn cui cng s tr thnh rt thm su m ngn ng v cc nim khng th no m trn n. l l do trong tng 7 ngi Long Th vit, Con ng ngn ng khng c li vo, v v.v Trong tng k tip ngi vit: Tng 8 Cc php u tht v u phi tht, Va tht v va phi tht, Khng tht cng khng phi tht, y l iu Pht ging. y cng ng thanh tng ng v im c nu ln trong tng 6, rng khi Pht dy chn l thm mt ca Php, ngi iu chnh gio php ca ngi theo vi cc kh nng ca cc t ca ngi. i vi nhng ngi mi hc ngi dy dng nh tt c cc s vt hin hu hon ton nh l chng xut hin i vi tm. K n ngi dy tt c s vt u v thng/ bin dch, trong chng l ch th cho s hy hoi trn cn bn st na ny ti st na khc. Cui cng ngi dy c s khc bit gia hin tng (cch thc s vt xut hin vi chng ta) v thc tng (cch thc s vt thc s l). Ngi Long Th ni c Pht dn cc ngi hc qua nhng mc tin b nhiu vi t hn ca l hi thng hiu. 9. Chng li l hi thng hiu sai lm T tng 9 tr i, Ngi Long Th cung cp nhng cch thc chng li s hiu sai t nh khng, hoc chn l ti hu.

Tng 9 Khng th nhn bit t ci khc, tch tnh, Khng sinh bi cu trc ca tng, Khng b hu nim ho, khng b phn bit, l c tnh ca php tnh/thc ti tnh. Bi tng ny trnh by nm c hu chnh ca chn l ti hu. V cn bn, tng khng nh rng nh th tnh vt ngoi tm nhn ca ngn ng v tm nim (Basically, the stanza is stating that suchness lies beyond the purview of language and thought). Khng ging nh cc i tng hng ngyni chng ta c th phn bit gia mt s vt v cc thuc tnh ca n tnh khng ch l thun ph nh v hin hu c t tnh l cch tuyt vi bt c mt s phn bit no nh th. N hin hu trong tnh cch ca mt php v n bit (single taste). iu ny khng c ngha l nh th tnh ca tt c cc hin tng hin hu l nht nh (one). Mc d mi v mi mi hin tng n bit u c nh th tnh, iu ch c ngha l tt c cc hin tng u c chung bn cht chng c hin hu c t tnh. l ngha ca bi tng ny. (It exists in the manner of a single taste. This does not mean that the suchness of all phenomena exists as one. Although each and every individual phenomenon has suchness, that thus means all phenomena share the nature of being empty of intrinsic existence. That is the meaning of this stanza) Trong tng k tip, chng ta c: Tng 10 Ci g do duyn sinh, i vi nhn, n khng mt, Cng khng khc, Nn khng phi hin hu cng khng thng hng. Tng ny quy chiu v l tnh duyn khi m chng ta tho lun ri. Trn mt phng din, s ty thuc trong duyn khi quy chiu v s ty thuc ca cc hiu qu vo cc nguyn nhn ca chng. Tnh nhn qu c hai yu t: mt nguyn nhn v mt hiu qu, v ngi Long Th ang phn tch hai yu t ny quan lin i vi nhau nh th no. T d, s quan lin gia ht ging v

mm l g? Ngi Long Th ang khng nh rng hiu qu khng th ng nht vi nguyn nhn ca n, v nu l th, lc khi nim tin trnh nguyn nhn (causation) s tr thnh v l. Chng mt hiu qu no c th c lp c t tnh i vi nguyn nhn, v nu l th, chng ta khng th chng minh, gii thch (we could not account for) s quan lin hin nhin gia nguyn nhn v hiu qu -- gia mt ht ging v mm ca n. Bi v nguyn nhn v hiu qu u khng l nh nhau, khi hiu qu xut hin, nguyn nhn chm dt hin hu; mm v ht ging sinh mm khng hin hu ng thi. Th nn nguyn nhn chng thng hng m ht ging cng chng thng hng. Mc du vy nhng nguyn nhn khng b hy dit hon ton khi hiu qu xut hin, v th nn n khng phi l phi hin hu. Nh vy ngi Long Th kt lun bng cch khng nh, Th nn n khng phi l phi hin hu, cng khng phi l thng hng. By gi chng ta c tng k tip: Tng 11 Ch Pht, Th Gii i Thnh Ch, Ging dy php v cam l, Khng mt, khng khc, Khng phi hin hu, v khng thng hng. Tng ny lu chng ta hon ton thot khi cc cu trc ca tng hu nim cng nh cc cc oan. Cho ti im ny, c bit trong tng 5, ngi Long Th nhn mnh mt trong nhng im then cht ca ngi, l s cn thit o luyn tr tu v tnh khng t c gii thot cch tuyt sinh t lun hi. iu ny th ho hp ton din vi tip cn ca ngi trong Su mi tng v Nh L (Sixty Verses of Reasoning), ni m ngi Long Th ni rng thc chng ch ring tnh v ng v phng din th th vn cha xem l ; chng ta cng phi thc chng tnh v ng ca cc hin tng. Trong tng k tip, ngi cng a ra cng mt bin lun i vi cc v c gic pht (pratyekabuddhas). Tng 12 Khi ch Pht khng xut hin, V khng cn cc Thanh Vn,

Tr tu ca ch v c gic pht, S sinh khi khng do nng ta k khc. Cng nh cc t ca Pht Thanh Vn -- cn tr tu vin mn v tnh khng t c t do cch tuyt sinh t lun hi, cc v c gic pht cng cn nh th. Chng c gii thot ngoi tr xuyn qua thc chng vin mn tnh khng. i vi cc B tt ca con ng tu tp i tha, tr tu v tnh khng cng l tu tp ct yu, sinh mnh ca con ng tu tp, mc d ch ring iu thi th khng . V trong con ng tu tp i tha, s thnh tu ton gic th c ni l n t s hp nht tr tu thc chng tnh khng v phng dinphng php tch ly phc c v pht b tm, tm tnh bit v li ch mi ngi. (For in the Mahayana path , the attainment of full enlightenment is said to come from the union of the wisdom of realizing emptiness and the method aspect of collecting merit and generating bodhichitta, the altruistic awakening mind). l l do ti sao tnh khng trong bi cnh i tha i khi c quy chiu l tnh khng vn t hu tt c cc tnh c gic ng(emptiness endowed with all the enlightened qualities). L hi thng hiu ny cng c trnh by trong Mt tng. Bn vn ca ngi Long Th ging gio php t ton cnh khch quan ca Kinh tha /Ba la mt tha. V y l mt dn nhp vo o Pht trong tin trnh tng trng ti Ty Tng, ni Kim cng tha cng c ging dy, ti s trnh by ton cnh khch quan Kim cng tha, tri kin ca Mt Tng Pht Gio. Theo mt tng du gi ti thng (highest yoga tantra) th xc nhn (ascertain) tnh khng cch tuyt cc cu trc ca tng hu nim t d tm cc oan th l cha y . Thc chng ca chng ta phi c o luyn phng din vi t nht ca thc -- phng din tm bn sinh/ bn tm (the innate mind). y bn tm quy chiu v thc cc k vi t tip tc trong trng thi mt tng tc t i ny ti i khc (a continumm from life to life). phng din bn tm, tnh gic ca chng ta hon ton cch tuyt tt c cc cu trc ca tng hu nim v cc nhp lng cm thc (sensory input). Khi tr tu v tnh khng (wisdom of emptiness) c o luyn phng din ny, hnh gi tin b trn con ng tu tp vi mt tc nhanh chng. Trong Ca tng Php gii (Praise to the Ultimate Expanse; Dharmadhatustava), ngi Long Th m u ni: Ti knh l Php gii [I pay homage to the ultimate expanse (dharmadhatu)]. Php gii ny c th c hiu trn phng din ca Tr Tu ch th (subjective wisdom), v ngha trn vn ca n nh th th c tm thy trong du gi ti thng Guhyasamaja Tantra. Tr tu ch th th vo thi im nn c hiu l ch c ngha /mnh danh khi thc cc k vi t -- bn tm -- tu tri tnh khng c th lm an tnh cc cu trc ca tng v tinh thn

(Subjective wisdom is there understood to mean that only when the extremely subtle consciousness the innate mind cognizes emptiness can the mental elaborations be calmed.||there = at that point in time; at particular point). Jamyang Shepa (1648-1721), gn cui tc phm ln v cc kt lun nghin cu trit hc v gio php (his major work on the philosophical tenets), ngi nhn din c tnh c o ca gio php Kim cng tha, gii thch rng mc du gio php kinh tha ging i tng cao nht (tnh khng), th ch th cao nht -- tu gic ca bn tm -- vn cn n mt v thay vo phi c tm thy trong Kim cng tha. Mt cch tng t, ngi tuyn b rng trong khi cc bn kinh miu t cc thuc gii chnh trn con ng tu tp, thuc gii cao nht th b n kn (c Cc Tng Cn Bn v Cc Trit l n / Root Verses on Indian Philosophies, chapter 13:1). y l thuc gii em i cc che lp vi t i vi tr tu v nhng che lp ny ngn cn ton gic. im ngi nu ln l thnh tu ton gic, th s l khng nu ch o luyn tr tu v tnh khng v tu tp su ba la mt phng din tm bnh thng, phng din th. Tu qun c bit v tnh khng cng phi c o luyn phng din vi t nht ca thc, bn tm. Cc tip cn ca i Ton Thin, i n v trc gic ca hp nht i lc v tnh khng tt c u thc hin trn phng din . (The approaches of Great Perfection / Dzokchen, Great Seal / Mahamudra, and spontaneous wisdom of the union of bliss and emptiness all engage on that level) 10. Cc phin no v cc tp kh ca chng C hai im quan trng v cc phin no cn nn nh. Th nht, ni tng qut, tt c cc phin no (cc tm nim v cm xc b phin no) u b sai lch/in o; chng khng phn nh tht tng. Do bn cht b sai lch ca chng, cc thuc gii uy lc hin hu gip xo b chng. Th nh, bn cht th tnh ca tm l quang minh quang minh gic chiu/ clear light. Khi chng ta kt hp hai tin ny (these two premises) -- bn cht nh nhum ca cc phin no v bn cht quang minh gic chiu ca tm lc chng ta c th bt u phc ha vin cnh tnh kh hu xo b nhng nh nhum ny ni tm ca chng ta. Gii thot cch tuyt sinh t lun hi tr thnh c th ngh bn c (Liberation from cyclic existence becomes conceivable). Chng ta cn p dng cng mt lun l i vi tp kh ca chng ta cho cc phin no ny, nhng tp kh lu li trn dng tm thc ca chng ta do cc phin no ny. Nhng tp kh ny l nhng g c gi mt cch chuyn bit l nhng che lp vi t, hoc nhng che lp i vi tr tu (s tri chng) (subtle obscurations, or the obstructions to knowledge). Cng nh cc phin no c th trc xut c, cc tp kh ca chng cng c th trc xut c; chng khng phn nh bn cht th tnh ca tm (the essential nature of the mind). Nhn bit sng t iu ny cho chng ta phng tin c hi phc ha vin cnh (envision) khng nhng ch gii thot cch tuyt sinh t lun hi, nhng cng cn tnh kh hu ca ton gic hoc qu pht/ trng thi pht l t do hon ton cch tuyt khng ch cc phin no m cng c cc tp kh ca chng.

Nhng phin no c th c xo b bng cch o luyn tu qun thm su vo tnh khng, n trc tip i nghch cch th nm gi ca v minh v chp th. (The afflictions can be eradicated by cultivating deep insight into emptiness, which directly opposes the mode of apprehension of ignorance and grasping). Nhng bao lu ch quan tm ti cc tp kh ca chng, cch tip cn ch ring chng th khng y . Gia cc che lp vi t, c mt nh nhum (defilement) lm che lp/chng ngi chng ta tri nghim ng thi nh -- chn l quy c th tc v chn l ti hu. Chng ta khuynh hng tri nhn sai lm nh l c cc bn cht khc bit. Cho ti khi nh nhum c vt qua, tt c thc chng ca chng ta v tnh khng, ngay c thc chng trc tip tnh khng, s ch duyn hi xy ra trc nht ri k n l (will only alternate with) ci gi lcc thc chng hiu qu tip ni (subsequent realizations) cc thc chng tch cc thuc v chn l quy c th tc, t d tin trnh nhn qu theo nghip v bn thnh . Khi thc chng hiu qu tip ni duyn hi xy ra, thin nh tnh ch trn tnh khng chm dt, v ngc li. (Until that defilement is overcome, all our realization of emptiness, even the direct realization of emptiness, will only alternate with what are called subsequent realizations positive realizations that pertain to the conventional truth, such as karmic causation and the four noble truths.|| alternate with: happen by turns, first one and then the other||.When subsequent realization occurs, the meditative equipoise on emptiness ceases, and vice versa). Cch thc duy nht tri nghim thin tnh ch thm su v thc chng hiu qu tip ni mt cch ng thi, v vt qua nhn thc (sai lm) ny rng nh th khc bit nhau v phng din th tnh, l bng cch lm cho thc chng tnh khng duyn hi xy ra phng din ti vi t nht ca thc. S v cn yu l hp nht ngha ti hu, l tnh khng, v tm ti hu, l bn tm quang minh gic chiu. Khi s v ny duyn hi xy ra, lc cc hin tng v tnh khng chng bao gi cn xut hin mt cch li bit, khng li m bit, khng bit m li, v cc nh nhum vi t u b vt qua. (The only way to experience deep meditative equipoise and subsequent realization simultaneously, and to overcome this perception that the two truth are essentially different, is by bringing about that realization of emptiness at the subtlemost level of consciousness. What is required is the merging of the ultimate meaning, which is emptiness, and the ultimate mind, which is the innate mind of clear light. When this occurs, then appearances and emptiness no longer appear separately, and the subtle defilements are overcome).

--------------------Ch thch Trung Lun chng XVIII. Qun Ng v V Ng Tng 1. Nu ng l cc un, N s sinh khi v on dit; Nu ng khc vi cc un, N s khng c cc c tnh ca cc un. Tng 2 Nu ng chnh n khng hin hu, Lm sao c th c ng s? V ng v ng s c dit, Bn khng chp th ng, ng s Tng 3 Bn khng chp th ng v ng s, Nn bn cng khng hin hu c t tnh. Bi v bn c tr v ng, Bn nhn thc nh tht qun. Tng 4 Khi nhng tm nim Ti v ca tidit,

V i ni v i ngoi, Tin trnh chp th dit; Chp th dit th sinh / ti sinh dit. Tng 5 Do nghip v phin no dit, nn gi l gii thot; Nghip v phin no sinh khi t nhng hu nim ho (= khng tht); Hu nim ho sinh khi t cu trc ca tng; Cu trc ca tng dit tn xuyn qua tnh khng. Tng 6 Ng c ni n, phn bit vi khng c ng. Ch Pht dy tht tng cc php, Khng c ng, khng c phi ng. Tng 7 i tng chp th ca tm chm dt (tm hnh x dit), Con ng ngn ng khng c li vo (ngn ng o on) Nh th tnh ca s-s vt-vt Ging nh nit bn, bt sinh bt dit. Tng 8 Cc php u tht v u phi tht, Va tht v va phi tht,

Khng tht cng khng phi tht, y l iu Pht ging. Tng 9 Khng th nhn bit t ci khc, tch tnh, Khng sinh bi cu trc ca tng, Khng b hu nim ho, khng b phn bit, l c tnh ca php tnh/thc ti tnh. Tng 10 Ci g do duyn sinh, i vi nhn, n khng mt, Cng khng khc. Nn khng phi hin hu cng khng thng hng. Tng 11 Ch Pht, Th Gii i Thnh Ch, Ging dy php v cam l, Khng mt, khng khc, Khng phi hin hu, v khng thng hng. Tng 12 Khi ch Pht khng xut hin V khng cn cc Thanh Vn, Tr tu ca ch v c gic pht,

S sinh khi khng do nng ta k khc. ---------------------------------------------Tng 11, Bn Anh: immortal truth: cam l tnh php; cam l php Cam l php (Pht Quang i T in. Thch Qung dch) Gio php ca c Nh lai. Tc php v thanh tnh, nui dng thn tm chng sinh, v nh tnh cht cam l. Kinh Php hoa phm Dc tho d (i 9, 20 thng) ni: Ta l Th tn , chng ai snh kp, an n chng sinh, nn hin ra i. V i chng ni Cam l tnh php, php c mt v, gii thot Nit bn Thp a kinh lun quyn 2 (i 26, 130 trung) ni: Nh bnh mong thuc tt, nh ong nng ni mt, chng con cng nh vy, mong nghe php cam l [Xem: lun Pht a Q.4; Ch duy ma ct kinh Q.7]

-----------------------------------------1. Su tc phm lun nh l ca ngi Long Th 1. Trung Lun / Trung o lun / Lun cn bn Trung o. (Madhyamakasastra / Prajnanamamulamadhyamakakarika: Treatise on the Middle / Fundamental Treatise on the Middle, Called Wisdom) 2. Su mi tng Nh l/Lc thp Nh l tng (Yuktishashtikakarika: Sixty Stanzas of Reasoning) 3. By mi tng Tnh Khng / Tht thp khng tnh tng (Shunyatasaptatikarika: Seventy Stanzas on Emptiness) 4. Bo hnh vng chnh lun

(Rajaparikatharatnavali: Precious Garland of Advice for the King) 5. Hi trnh lun (Vigravyhavartanikarika: Refutation of Objections) 6. Qung ph lun (Vaidalyasutranama: Treatise Called The Finely Woven) -----------------------2. on dt s e s danh t V NG ca phm phu, c Nh Lai ging trong Kinh Lng gi: Pht bo i Hu: Ta ni Nh Lai Tng chng ng vi ci thuyt Chn ng ca ngoi o. i Hu! Ta c lc ni Khng, V tng, V nguyn, Nh tht t, Php tnh, Php thn, Nit Bn, la t tnh, bt sanh bt dit, bn lai tch tnh, t tnh Nit Bn v.v dng nhng danh t ny thuyt Nh Lai Tng xong, y l v Nh Lai ng Cng ng Chnh Gic mun on dt s e s danh t V NG ca phm phu, nn ni cnh gii la vng tng, V S Hu l Nh Lai Tng. i Hu! Bc B Tt v lai, hin ti, chng nn sanh ng kin chp trc. V nh th gm ni mt ng t dng phng tin nhn cng, nc, cy, bnh xe quay lm ra cc mn gm, th Nh Lai cng nh th; ni php V Ng la tt c tng ca vng tng, dng th tr hu, phng tin kho lo, hoc thuyt Nh Lai Tng, hoc thuyt V Ng. Do nhn duyn ny, nn ci thuyt Nh Lai Tng ca ta chng ng vi ci thuyt chn ng ca ngoi o. V khai m ci tri chp ng ca cc ngoi o, nn c ci thuyt Nh Lai Tng, khin h la vng tng ng kin chng tht, ng nhp cnh gii ba ca gii thot, mong h chng c V Thng B . Cho nn Nh Lai ng Cng ng Chnh Gic phi thuyt Nh Lai Tng nh th. Nu chng nh vy, t ng vi ngoi o. Cho nn, i Hu! V la kin chp ca ngoi o, cn phi y theo php V Ng ca Nh Lai Tng m tu hc.

( Kinh Lng gi. Bn dch Thch Duy Lc, trang 67-68) --------------------3. Lun Bo hnh vng chnh (Vng hoa qu bu) (dch t: Nagarjunas Precious Garland (Ratnavali) bn dch Anh ca Jeffrey Hopkins. 2007) (25) Gio php v ton ho Ch Ti Thng thuyt ging Vi diu v chn ng K s tr thiu hc (26) Ti hin hu, ti s khng hin hu Ti c, ti s khng c Lm k s tr s Lm k tr v y (27) Ngi cu hu tnh Nn ni cc hu tnh Sinh khi nim ng v nim ng s . (28) Ng, ng s hin hu

Nh ti hu: u sai V chng khng an lp Bi bn thc tht tng (29) Cc un tm thn sinh T ng chp sai lm Sao c th tng trng Ht ging gi thnh tht? (30) Thy cc un khng tht Ng chp b bung b Do bung b ng chp Cc un khng sinh na. (31) Cng nh mi ngi ni Hnh ca mt c thy Ty thuc vo tm gng Khng hin hu l mt (32) Khi nim ng hin hu Ty thuc vo cc un

Nhng ging hnh ca mt Ng khng tht hin hu (33) Nh khng ty thuc gng Hnh ca mt khng thy Nim ng khng hin hu M khng ty cc un (34) Khi tn gi A nan c nghe ngha php ny Ngi t c php nhn V ging li ch tng. --------------------------(25) The doctrines of definite goodness Are said by the Conquerors To be deep, subtle and frightening To the childish, who re not learned. (26) I am not, I will not be I have not, I will not have, That frightens all the childish And extinguishes fear in the wise.

(27) By him who speaks only to help beings, It was said that all beings Have arisen from the conception of I And are enveloped with the conception of mine (28) The I exists, the mine exists, These are wrong as ultimates, For the two are not [established] By a thorough consciousness of reality as it is. (29) The mental and physical aggregates arise From the conception of I which is false in fact. (in fact:ultimately) How could what is grown From a false seed be true? (30) Having seen thus the aggregates as untrue, The conception of I is abandoned, And due to abandoning the conception of I The aggregates arise no more. (31) Just as it is said That image of ones face is seen Depending on a mirror But does not exist [as a face], (32) So the conception of I exists

Dependent on the aggregates, But like the image of ones face The I does not at all really exist. (33) Just as without depending on a mirror The image of ones face is not seen, So too the conception of I does not exist Without depending on the aggregates. (34) When the Superior Ananda Heard what this means, He attained the eye of doctrine And repeatedly spoke of it to monastics. ---------------------------------------4. B tt Long Th Ca Tng Php Gii (Tn Php Gii Tng) Nm bi tng (HP dch) -----------------------------------------------------------Ti knh l php gii (php gii= pht tnh = ) Tr trong mi hu tnh Nhng h khng nhn bit Nn nhn duyn ba ci (ci dc, ci sc, ci v sc) (Tng 1)

------------------------------------------------------------Do tnh ha v-minh Nguyn-nhn tm ba ci (tm=a-li-da thc) Tnh ha l nit-bn V hn na: php-thn (Tng 2) -------------------------------------------------------------V-thng, kh, khng C ba tnh ha tm Php tt nht tnh tm L php v t-tnh (Tng 26) --------------------------------------------------------------Gic chng xa, chng gn, V chng n, chng i Tr: hoc thy, khng thy, Trong m sng phin-no. (Tng 49) --------------------------------------------------------------Tht-chng tr bt-nh t v-thng tch-tnh Th nn kinh tng ni: Tr: tu-tri chnh mnh. (Tng 50) --------------------------------------------------------------

NagarjunaIn Praise of Dharmadhatu ( Commentary by Karmapa the third, Translated & Introduced by Karl Brunnholzl -2007 ) -------------------------------------------------------------------------------------I bow to you, the dharmadhatu, Who resides in every sentient being, But if they arent aware of you They circle through this triple being (Stanza 1) ------------------------------------------------------------Due to just that being purified What is such circlings cause, This very purity is then nirvana. Likewise, dharmakaya is just this. (Stanza 2) -------------------------------------------------------------Impermanence, suffering, empty, These three, they purify the mind. The dharma purifying mind the best Is the lack of any nature. (Stanza 26) ---------------------------------------------------------------Enlightenment is neither far nor near, And neither does it come nor go.

Its whether it is seen or not, Right in the midst of our afflictions. (Stanza 49) ----------------------------------------------------------------By dwelling in the lamp of prajna, It turns into peace supreme. So the collection of sutras says: By exploring your self, you should rest! (Stanza 50) --------------------------------------------------------------------------------5. Minh c lun: Ng khng l thn, ng khng s hu thn, ng khng trong thn, thn khng trong ng Bin lun tng t p dng cho cc un cn li, cho ti: Ng khng l thc, ng khng s hu thc, ng khng trong thc, thc khng trong ng Trong cch thc ny tt c cc php u chng c ng -----------------------6. Ngi Nguyt Xng trong Lun gii v Bn trm tng ca ngi Thnh Thin vit: y ng l mt hin hu c t tnh (svabhava) ca cc hin tng, l, khng ty thuc vo ci khc. S phi hin hu ca ng ny l v ng. V ng ny c thc chng hai ln xuyn qua mt phn chia thnh con ngi v cc hin tng (khc) -- mt v ng ca cc nhn th v mt v ng ca cc hin tng (khc) [nhn ng v php ng]. (trch theo J.Hopkins. Meditation on Emptiness .trang 637) 7. B ny b kia Ngi Nguyt Xng vit trong Minh c lun, trch dn Kinh Bt Thin Tng Bt Nh: Bt c ai mun tr thnh mt ngi i theo mt gic gi hoc mt gic gi, hoc mt php vng, m khng trc nhp s tch tnh ny (bt nh ba la mt), s khng thnh tu chi c: mt ngi m khng nhn ra c cc b ca mt con sng s khng th ti c hoc b ny hoc b kia

(Whoever desires to become a follower of the realized one or a realized one himself, or a monarch of the truth, without attaining this imperturbableness, will achieve nothing: a man who does not discern the banks of a river will not arrive either at this bank or the other.) ( trch t trang 174, on 354: Lucid Exposition of The Middle Way. The Essential Chapters from the Prasannapada of Candrakirti. Translated from The Sanskrit by Mervyn Sprung in collaboration with T.R.V. Murti and U.S. Vyas) -------------8. Ph bn: Tnh khng, duyn khi, trung o, tht tng ( trch t: Tm diu minh thng tr , bi 6 . Nh trn thuvienhoasen.org v Tm quang minh gic chiu, bi 6 trn hoagiacngo.com) [ 4.4 ] Tnh khng, duyn khi v trungo -- Trung lun XXIV (18) c Tnh Cng (18) Is That, Is (19) Khng M Th Ci g m chng khng (19) That Therefore That is not empty. Trong Vigrahavyavartani (Hi tranh lun), Ngi Long Th ni c Pht ging tnh khng, duyn khi v trung o l ng ngha: There is there does not does not not exist dependently exist anything arisen anything khng nn itself hin do khng That explained being the hu duyn hin Ci gi khng chnh which to dependent middle ci g l l l is do tnh gi trung dependent be duyn khi khng danh o origination emptiness designation way g khi hu

Ti Ngi Tnh

cung

knh ging khng,

c php

Pht ti duyn

v thng khi

thng,

v rng v

Trung o c cng mt ngha. [71] I Who Emptiness, prostrate has to the given dependent Buddha the who supreme origination is unparalled, teaching and that and

The middle path have the same meaning. [71] [4.5] Ni v gio php - Trung lun XVIII: (8). Cng Chng Cc php tht tht u v cng tht; v cng chng u khng khng khng tht; tht; tht.

y l gio php ca Pht. (8) Both Neither Everything is real real real; and and nor is not real; unreal; real.

This is the Lord Buddhas teaching. [Ngi Tsong Khapa ging :] Th nn, th nht c Pht dy gio php s-s vt-vt u tht trong tnh cht khng bin dch tng st na, mc du chng u v thng trong tnh cht chm dt s tng tc. Th nh, ngi dy gio php xa b s chp th vi t ca thng hng qua s xc nhn rng bi v s -s vtvt bin dch tng st na chng u khng tht. Th ba, ngi dy rng c hai ton cnh khch quan trong tnh cht ca nhng s-s vt-vt u tht hoc khng tht, cho ti khi chng khng bin dch hoc bin dch tng st na, mt cch tng ng. Th t, ngi dy rng c hai ci n thng v n v thng th u thiu vng ci hin hu c t tnh.

Th t ging dy l chuyn hng nhng ngi t nhng con ng sai lc v sau dn h vo nhng thnh o. Nh vy bi v chng c trnh by bi v thy mt cch tun t, v chng thch hp cho nhng tm thc ca cc t, chng c gi l nhng gio php. Ch v ti thng khng dy ci khng l mt phng tin hu hiu th hng cam l -- tht tng ca ss vt-vt.( The victors do not teach that which is not a means to enjoy the nectarthe way things really are.) [trang384]

Cng nh mt thy thuc cho thuc thch ng theo bnh, ngi ging dy theo mt cch thch hp cho mi ngi c nghe ging. Bn trm bi tng [ca ngi Aryadeva-Thnh Thin] ni: Hin-hu, V C Khng Existence, As well as thm th ty phi chng no mt thuc nonexitence, neither have hin-hu, c hai thuc vo v k bnh? and been c c cha hai dy bnh [VIII:20] both taught

Cannot anything be a medecine prescribe Depending on the disease? [VIII:20] -------------------# Ch thch 4.5.a : y l Tng [195] theo bn [Aryadevas Four Hundred Stanzas on the Middle Way-with commentary by Gyel-stap ||Additional Commentary by Geshe Sonam Rinchen , translated by Ruth Sonam. Snow Lion, 2008] : Ging C Chc c Teaching Both Surely existence are and hai chn thay dy hin-hu l i v hin-hu, phi nhng ty theo hin-hu, thuc ngi v cho phi chng tt bnh. hin-hu, c hai c [195]

existence, non-existence, medecines and for

non-existence, neither all

That are influenced by the sickness. [195] _________________ # Ch thch 4.5.b : Ng Ng Pht (c ng: Chn thuyt sanh ng ng, chn t Tht ng, dit, ng: l ca Nh ng, ngha c Bt Nit chung Bn Nh cung ng, vi bt nh d Lai ng. tha chng)

tht (ngha nh (tr bt bt nn d i ng: hu

ng: tha, l cung ng: Pht thy ni ngha chng

l sanh chung th ng: trc vic php t vi suy

ngha Nit Tam Bn

chung u li di n nn l gi v nh vn, ni tc l tha--Thanh

vi hoa chng l bt tht d tc v m Duyn

B trn B din v l v h gic, th tt

tt khng) t) h tht, .

lng, chng cha y

(H T Duy Lc lc ging) Those all-beings of whom the Tathagata has spoken , they are indeed no-beings. Why? Because the Tathagata speaks in accordance with reality, speaks the truth, speaks of what is, not otherwise. A (The Kinh Php [Ngi ca Nh Lai Tsong chng Tathagata Diamond Sutra does Kim c, y Khapa l php v vit: tht v not Edward speaks Conze falsely. translated) Cng h. ]

Tu-B-! Nh Lai l ngi chn ng, tht ng, nh ng, bt cung ng,bt d ng. Tu -B-! -----------------------------------

Ngi Buddhapalita (Pht H) ging im ny [tng VIII:20 = tng 195 ca Bn Trm Tng] nh sau : c Pht dy cn c vo nhn thc ca nhng ngi bnh thng v ci g l tht v ci g l khng tht, v ci u theo nhng quy c th tc. S bin lun ca c hai tht ti v phi tht ti u t quan im ti hu.Vi mt cch chn la khc th, tht ti, phi tht ti v c hai c th l hin hu, phi hin hu, hoc c hai, mt cch th t tng ng, ca s khi sinh ca hiu qa vo thi im ca nguyn nhn. c Pht dy rng chng u ch l c gi nh trn cn bn ca nhng nhn v nhng duyn qua bin lun ca nhng cc oan ca hin hu v phi hin hu. Th nn, nhng ai c gng thy tht tng s-s vt-vt nn hiu bit sng t tht tng tht s l g m khng b gn cht vo gio php ch thun cn c vo nhng quy c th tc. [trang 385] ------------------------------------------------------------9. Ngi Tsong Khapa ging v tht tng: Trung lun XVIII. (trch t Tsong Khapa. Qun Ng v Php. ng hoagiacngo.com v thuvienhoasen.org 9. Khng ty thuc vo ci khc, tch tnh, v Khng b cu trc bi tng

Khng b hu nim ho, khng phn bit: l c hu ca tht tng s vt. loi b nhng khi nim sai lm, tht tng s vt c ni l gm c nm c hu. c hu th nht l khng ty thuc vo mt ci khc(not dependent on another). Bn khng th ch thun tht chng n xuyn qua cc gio php ca mt ngi khc; n phi c tht chng do chnh bn xuyn qua tu qun khng b nh nhum. T d, khi mt ngi c bnh c th thy tinh (cataracts: mt cm) thy cc si tc ang ri, mt ngi khng c bnh c th thy tinh c th ni rng nhng hnh nh si tc ang ri u l khng tht. Tuy nhin, mc du ngi c bnh c th thy tinh khng th nhn bit s chng c cc si tc ri cng mt cch nh ngi khng c bnh c th thy tinh khng thy cc si tc ang ri, ngi c th ti thiu thng hiu li gii thch ca ngi kia rng khng c cc si tc ang ri, ci hin tng tc ri l sai lm. Khi bnh c th thy tinh c cha lnh qua cch dng thuc, bn cht tht ca cc si tc ang ri c tht chng bi v khng thy hin tng cc si tc ang ri trong th trng ca mt m trc y tng thy xut hin y nhng si tc ang ri. Trong cng cch , cc thnh gi trnh by tht tng s vt xuyn qua gi thit, d theo cch no i na, th ch thun qua cch cc hu tnh bnh thng khng th no tht chng ng nh cch n c thy xuyn qua tu qun khng b nh nhum. Tuy nhin, khi thuc cho tri kin khng sai lm ca tht ti tnh ca tnh khng c p dng cho tm nhn (mental eye)khi tu qun v tht tng s vt, khng cn b nh nhum bi cc bnh c th thy tinh ca v minh, c o luyn -- bn s tht chng tht tng s vt bi chnh bn, bi v khng thy bt c hin tng no b cu trc ca tng. chnh l tht tng s vt. Th nn, mc du ngi thy cc si tc ang ri xut hin khng tht chng s chng c cc si tc ang ri bi v loi b cc hin tng ca chng, th khng phi l ngi khng thng hiu s kin rng th trng ca mt th rng thng chng c cc si tc ang ri. Mt cch tng t, mc du cc ngi bnh thng khng tht chng tht tng s vt l kt qu do loi b hin tng nh nguyn i i, th vn l khng ng nu ni h khng th thng hiu ci ti hu l tnh khng ca hin hu c t tnh. c hu th nh l tch tnh (peaceful): cng nh mt ngi khng c bnh c thy tinh th khng thy cc si tc ang ri, tht tng s vt th rng thng chng c hin hu c t tnh, l chng c t tnh. (The ways things really are is emty of inherent existence, that is, without essence).

c hu th ba l khng b cu trc bi cu trc ca tng (not fabricated by fabrication): s cu trc ca tng thnh li bng phng tin m s vt c sn sinh khng cn cu trc chng na, l chng th bt kh thuyt (inexpressible). c hu th t l khng b hu nim ho (not conceptualized): s hu nim ho l s lang thang ca tm. Khi bn tht chng tht tng ca s vt, bn th cch tuyt s lang thang ca tm. Kinh in c ni: G l chn l ti hu? Khi khng cn s lang thang ca tm, khng c nhu cu ni v li [V Tn S Kinh / Aksayamatinirdesa-sutra] (What is the ultimate truth? When there is no wandering of the mind, there is no need to talk about words) c hu th nm l v phn bit (without distinction): cng nh bt c mt hin tng no th cng c tnh cch ti hu, th nn tt c cc hin tng khc u nh vy. Th nn v phng din ti hu khng c tnh c bit (no individuality). Nh Liu t kinh (Satyadvayavatara-sutra) (Cng c bit di tn - Th tc nht ngha s kinh: Samvrtiparamarthanirdesa-sutra) ni: Ny Mn th tht li (Manjusri), g l hnh nhp ton ho? Mn th tht li ni: Ny nam t ca mt v tri cng nh thc ti tnh, bn cht ca cc hin tng hon ton v sinh u bnh ng v phng din ti hu, th nn chng u bt on. on vn ny tip tc rt di. Nh vy nm s kin ny l nm c hu ca tht tng s vt. Bn cng nn thng hiu rng mi c hu tip ni u gii thch c hu i trc. --------------------10. c t lai Lt ma.Ci nhn tnh bit ca thc ti tnh/php tnh (Lc trch t: hoagiacngo.com v thuvienhoasen.org) 1. * Nh vy khi ta ni v Ti hoc ng, bt c ci hin tng g chng ta chn la kho st, th khng c mt hu th c bn cht xt t pha hng ng ca i tng. Cc hin tng u ty thuc vo cc nhn duyn khc; th nn chng khng hin hu mt cch t chng, khng c s can thip.

(Thus when we talk about the I or self, whatever phenomenon we choose to examine, there is no substantial entity from the side of the object. Phenomena are dependent on other causes and conditions; therefore they do not exist of their own accord). Chng khng c hin hu c t tnh. Ni cch khc, khng c hin hu hu ng (They have no intrinsic existence. In other words, there is no self-existence). Bt k l mt v Pht, mt hu tnh, hoc mt ci nh, bt k l g, khi chng ta tm kim n gia cc b phn ca n chng ta khng tm thy n. iu ny cho thy rng s-s vt-vt hin hu ch ty thuc vo nhng mnh danh v nhng khi nim. Khi chng ta ngh v iu v i n mt cht hiu bit v n, hy thy n quan lin n kinh nghim ca chnh bn. Hy chiu soi s-s vt-vt xut hin i vi bn nh th no ( Watch how things appear to you). Chng khng c khuynh hng xut hin ging nh cch thc chng c gi thit (thit lp gi danh) bi nhng mnh danh v nhng khi nim ca chng ta, nhng ging nh cch thc chng c mt v th c lp, c t tnh trong trc tip t n, khng xuyn qua bt c ci g khc. (They tend not to appear as though they were designated by our names and concept, but as though they had an intrinsic, independent status in their own right). iu ny cho thy c mt s khc bit gia ng li s-s vt-vt xut hin i vi chng ta v ng li s-s vt-vt hin hu trong thc ti tnh / php tnh / bn cht tht ca chng (This shows that there is a dispecrancy between the way things appear to us and the way things exist in reality). Trc nht hy ngh v iu ny trong phng din xc nh cc c hu i tng b ph nh, l s hin hu trc tip t n khng xuyn qua ci g khc ca i tng. K n hy ngh v ng li trong s-s vt-vt thc s hin hu, trong ty thuc ch thun vo nhng mnh danh v nhng khi nim (First think about this in in terms of identifying the object to be negated, which is the objects existing in its own right. Then think about the way in which things actually do exist, in dependence on mere names and concepts) Chnh ngay t hnh dng i ln ti bn cht ca Pht, s-s vt-vt hin hu do ty thuc vo cc nhn duyn khc. Th nn, mi hin tng chng c hin hu c t tnh. * Ngay c tnh khng cng chng c hin hu c lp, th nn chng ta ni v tnh khng ca tnh khng. Tt c cc hin tng u chng c hin hu c t tnh.

Ni nh th, c hin hu c t tnh, c hin hu do t bn cht n, hoc trc tip t n, khng xuyn qua ci g khc, c hin hu ti hu, c hin hu ng tht, v c hin hu tht, tt c u c ngha nh nhau. Chng u l tt c cc i tng b ph nh. (All phenomena are devoid of intrinsic existence.Accordingly, having intrinsic existence, having existence by its own nature or in its own right, having ultimate existence, having true existence, and having real existence all mean the same. They are all objects to be negated) -----------2* Th nn quan im chung ca tt c cc hc phi trit hc l cc hin tng trc xut cc oan ca ch ngha on dit (=ch ngha h v = nihilism) v tnh khng trc xut cc oan ca ch ngha tuyt i (absolutism= ch ngha thng hng) (It is said that it is common to all philosophical schools that appearances dispel the extreme of nihilism and emptiness dispels the extreme of absolutism) Khi chng ta thc hnh thin nh v tnh khng c hai thnh t chng ngi cn trnh: tri kin cc oan ca ch ngha thng hng v ch ngha h v. c im ni bt ca suy l duyn khi l tnh khng c nng lc trc xut c hai cc oan ny mt cch ng thi. Vn bn (ang tu hc y) ni rng tnh khng ca hin hu c t tnh tri khp mi s vt t sc (hnh dng) ti tm tnh bit hon ton (= b tm ti hu). Tnh khng chng phi ch thun l mt tin lp lun trit hc, cng chng phi l mt tri kin h v ch ngha, bi v l hi thng hiu v tnh khng s dn n l hi thng hiu v duyn khi. Tnh khng l mt i tng ca tr tu bt nh tht chng bn cht ti hu ca cc hin tng. Thc chng ca n dn ti s xo b hai s che lp che lp ca nhng phin no v nhng che lp i vi nht thit tr. (The distinctive feature of the reasoning of dependent arising is that it has the power to dispel both these extremes simultaneously. The text says that emptiness of intrinsic existence pervades everything from form up to the fully awakened mind.

It is not a mere philosophical postulation, nor is it a nihilistic view, because understanding of it will lead to the understanding of dependent arising. It is an object of the wisdom that realizes the ultimate nature of phenomena. Realization of it leads to eliminating the two obstructions disturbing emotions and the obstructions to omniscience) 3* Mt cch tng t, c Pht, cc hu tnh, lun hi v nit bn u ging nhau trong ngha l tt c u chng c hin hu c t tnh. (Similarly, the Buddha, sentient beings, the cycle of existence, and the state beyond sorrow are the same in the sense that they lack intrinsic existence). ------------------11 . V minh V minh: ignorance; fundamental ignorance; Skt. avidya. V minh, cng gi l cn bn v minh l tm thc nhn bit sai lm v bn cht ca tht ti, th nn l ngun ca tt c cc phin no tm v 12 chi tip ni ca duyn khi. V minh c hai loi: 1. che lp (=chng ngi) quan lin n nhng hnh ng v hu qu ca nhng hnh ng 2. che lp quan lin n chn nh ( nh th; tht tng; bn cht ca tht ti ;). (Ignorance is of two types: obscuration with respect to actions and their effects and obcuration with respect to suchness). Che lp v bn cht tht ti (nh th, tht tng) phc v trong trng thi ng c nguyn nhn (serves as the causal motivation) cho tt c cc ti sinh trong sinh t lu chuyn, nhng quy nh khun kh cho ng c hnh vn (in terms of operational motivation) vo thi im ca hnh ng. Che lp quan lin n hnh ng v hu qu ca hnh ng c c bit nh r l nguyn nhn ca tch tp nhng hnh ng hnh thnh kt qa sinh vo nhng ci chuyn c xu c . Trong khi che lp quan lin n bn cht tht ti c c bit nh r l nguyn nhn ca tch tp nhng hnh ng hnh thnh kt qu sinh vo nhng ci chuyn c hnh phc.

Trong s l thuc vo v minh, nhng phin no khc khi sinh v trong s l thuc vo cc phin no ny m nhng hnh ng nh nhum b tch tp.T nhng ci ny m tt c nhng au thng trong sinh t lu chuyn sn sinh. Th nn tt c nhng phin no v nhng li lm khi sinh trong s l thuc vo v minh. [2b] Si, Ngu si. Si, Ngu si ; delusion; Skt. moha; mudha. Ngu si. Cng gi Si.V minh. Khng c tr sng sut, ngu ti m mui, gp vic khng th phn on ng n, l 1 trong 6 phin no cn bn [tham, sn, si, mn, nghi, kin (=c kin)]. Kin chp c 5 kin: thn kin, bin kin, t kin, kin th kin, gii cm th kin. Si. ng ngha V minh, V tr. Ngu si, tn 1 tm s, l tc dng tinh thn ca s ngu mui v tr, khng r s l. Theo lun Du gi s a quyn 86 th Si cn c cc tn gi khc na l: V tr, V kin, Phi hin qun, Hn mui, Ngu si, V minh, Hc m, [ Pht quang i t in. xb 2000.Thch Qung dch.7374 trang] Si trong nhm 5 phin no cn bn: tham, sn, si, mn, nghi . Nm th phin no ny thng sai khin tm thn hnh gi, lm cho tri ni, ln ln trong ba ci nn gi l s (ng n s). Tr n, kh dt tr nn gi l n s, tc l phin no m lm vi th gii hin tng. Tham, sn, si, mn, nghi: attachment, aversion, delusion, pride, doubt. Si; Ngu si; Ngu si v tr: delusion -----------------12. Chn l quy c th tc Trch t: L tnh Duyn khi trong tng m u Trung Lun 2. Gio php ca Pht cn c trn nh : th tc v chn .

Theo th tc , c dit, sinh, on, thng, n, i, mt, khc. Ngi Long Th c ni trong By mi bi tng v tnh khng : < c Pht khng ging tip cn ca th gian l sai / trong cch ni ci ny sinh khi do ty thuc vo ci kia (71 ab)>. V trong Hi trnh lun (Vigrahavyavartani): < Nu khng chp thun bt c mt quy c th tc no / Chng ta khng th a ra bt c mt tuyn b khng nh no c (XXVIII cd) > << H lun l mt thut ng Pht hc, c trong tng m u Trung lun, v trong tng XVIII, 9 (bn dch La Thp). Pht Quang i T in, bn dch Thch Qung , ghi H lun: Skt. prapanca. Nhng li bn lun sai lm, tri vi chn l, khng th lm cho thin php tng trngLun Du gi s a quyn 91 ghi: Nhng li ni dn n ch t duy phn bit mt cch v ngha, gi l h lun. V sao? V nhng li ni y, d c gng sc tu hnh, cng khng th lm tng thm cht php lnh no, m cng chng th lm gim c php c >> . (HP) ----------------13. Thut ng * Mental disposition: Skt. Samskara: mental conformation or creation;the inception of imagery of play (K.K. Inada) mental disposition: Skt. samskara: hnh ( trong sc, th, tng, hnh, v thc; trong ch hnh v thng ); bin ho i di; to tc tinh thn; php hu vi; php s sinh; nng lc bin ho i di v tinh thn ; nng lc tinh thn ; tnh kh * Tm hnh: Skt. citta-carya 1. Tm hnh: Tc l nhng tc dng, hot ng, trng thi, bin ho trong tm, nh vui, bun, mng, lo nhng hot ng tm li ca ngi ta , khng ai ging ai. 2. Tm hnh: i tng ca tm, tc phm vi tc dng ca tm. 3. Tm hnh: thc phn bit, vng tng, s tnh ton, so o t tm dy ng ln. *Tm hnh x dit: Ch tm hnh dt bt, ngha l cnh gii vng lng, khng cn suy t phn bit.

Bi 4 AN LP CHN L QUY C TH TC
Bn dch Vit: ng Hu Phc Bn Anh: Establishing Conventional Truth Trch t: The Dalai Lama. The Middle Way. Faith grounded in Reason.Wisdom. 2009 (Trung o. Chnh tn cn c trong Suy l)

Ni dung 1. Trnh by cc phn i 2. Gi danh ty thuc 3. Phn bit ng n 4. Cc li lm trong lp trng ch trng hin hu t tnh 5. Ch KHNG to thnh ngha ________________________ Trong Trung Lun ca ngi Long Th, chng 24 Qun Bn Thnh l quan trng ni bt. Trong cc chng trc, ngi Long Th trnh by mt chui lin tip cc bin lun quan lin, tt c u ch ph hy s chp th bt c mt hnh thc no ca hin hu t tnh (intrinsic existence), d n l bt c ci g. Trn phng din tri nhn hng ngy, cc hin tng u a th (manifold), nhng trn phng din ti hu, tt c cc hin tng c hin l l chng c hin hu t tnh (devoid of intrinsic existence). Bin lun ny quan lin n tnh khng ca hin hu t tnh ca tt c cc hin tng c th nu ln tt c cc loi hoi nghi trong tm. Chng 24 pht biu trc tip v cc hoi nghi ny. 1. Trnh by cc phn i Vi c nhn, thiu thch th t nhin vi gio php tnh khng, thng hiu tnh khng ca hin hu t tnh (inherent existence) thc s m ch ngoan khng/s khng c chi c (nothingness). Ngay c i s V Trc (khong th k th t) ph bnh cc trit gia Trung Qun l theo ch ngha on dit trong mt bn lun ca ngi. Ngi ni trong Nhip i Tha (Compendium of the Great Vehicle; Mahayana samgraha) rng c nhng ngi tuyn b t nhn l cc nh i Tha khng thng hiu cc kinh Bt nh v ph hy ngha tnh tht-ti (=php tnh) bng cch khi lun rng tt c cc hin tng u chng c hin hu t tnh. (He says in his Compendium of the Great Vehicle /Mahayanasamgraha that some who claimed to be Mahayanists failed to understand the Perfection of Wisdom sutras and denigrated reality by asserting that all phenomena are devoid of inherent existence)

D nhin, ngi ni danh t ti B tt a th ba, th nn chnh s thng hiu ca ngi V Trc v tnh khng l s thng hiu ca Trung Qun. Tuy nhin trong vai tr lch s l ngi thnh lp hc phi Duy Thc ngi ph bnh cc ngi theo hc phi Trung Qun l ri vo ch ngha on dit (falling into nihilism). C nhng ngi khc, trong khi ngng m cng khai gio php tnh khng v trit l Trung Qun, vn hiu nhm gio php tnh khng trong kiu mu ch ngha on dit (nihilistic fashion). Nhng ngi nh th c th c mt khuynh hng ni cc iu nh th ny , tht ra chng iu chi thnh vn d c -- mi mi s vt u trng rng c m. (Oh nothing really matterseverything is empty after all). Khi bn ni nhng iu ging nh iu , bn gp nguy him v ang ph hy tnh gi tr ca th gii quy c th tc v quy lut nguyn nhn v hiu qu. Trc nguy him ca s hiu bit sai lm nh th, ngi Long Th t nu nhng phn i tim n i vi s ging dy ca ngi v tnh khng v tr li tt c cc phn i theo th t. S phn i quan trng nht (primary), v tinh yu, nh th ny Trong cc chng trc ng ph nh hin hu t tnh ca cc hin tng t ton cnh khch quan ca s thnh lp nguyn nhn ca chng (their causation), s sn sinh cc hiu qu ca chng (their production of effects), bn cht ring ca chng (their own nature), cc tng trng ca chng (their defining characteristics/laksana), v v.v Nu ng ng trong khng nh rng khng mt s vt g hin hu v phng din bn cht ca n v cc nguyn nhn, mt cch c t tnh, lc trong s phn tch cui cng chng c g hin hu, v th nn khng c qu v ca o l. Gio php v tnh khng n thun l ch ngha on dit (mere nihilism). y l s phn i chnh yu m ngi Long Th lp li v tr li (echoes and responds) trong chng ny. V l do ny, chng 24 (= chng ny) c th l chng quan trng nht ca Trung Lun ca ngi Long Th. Trong su tng u ngi Long Th nu ln cc phn i quan trng nht chng li gio php tnh khng: Tng 1 Nu tt c u KHNG (= rng thng) S chng c sinh khi, cng chng c on dit. Theo lun ca ng, kt qu l Khng c bn thnh . Tng 2 Nu khng c bn thnh ,

Lc thy kh, dt tp, Chng dit, v tu o, u khng c. Tng 3 Nu cc vic ny khng c, Bn thnh qu khng c, V khng c bn thnh qu, nn ngi chng c thnh qu, V ngi hng n chng c thnh qu, cng khng c. Tng 4 Nu khng c tm bc Hin Thnh, Thi khng c Tng bo, V v khng c bn thnh , Nn cng khng c Php bo. Tng 5 Nu khng c Php bo v Tng bo, Sao c th c Pht bo? Th nn nu ng ni tnh khng, ng ph hy Tam bo. Tng 6 Ni Tnh khng l ph hy mi s: Gio php nhn qu,

Phn bit hnh nghip thin c, Cc quy c th tc.

Nhng tng ny phn i rng nu khng s vt no s hu hin-hu t-tnh, lc trong thc t khng s vt no hin-hu. Nu tnh khng ca hin-hu t-tnh thc s c ngha l ngoan- khng (nothingness: khng s-vt g) hoc phi hin-hu (nonexistence), lc thc s khng mt s vt g s ng vng c (tenable) v khng c mt trnh by ho hp ca bt c h thng no c th duy tr hot ng. (These verses object that if nothing possesses intrinsic existence, then noting infact exists. If the emptiness of inherent existence did in fact mean nothingness or nonexistence, then indeed nothing whatsoever would be tenable and no coherent presentation of any system could be maintained) Ngi Long Th tr li cc tng trn y bng cch ni: Tng 7 Hin nay bn khng hiu tng khng, khng hiu mc ch tnh khng, v khng hiu ngha ca khng, nn s l-hi b che lp v sinh ra u no.

Tt c nhng phn i ny i vi tnh khng sinh-khi khi bn khng l-hi thng hiu y v tnh khng -- mc ch ca n (= nhn duyn v sao khng), bn cht ca n, v ngha ca n. Mc ch ca tnh khng (the purpose of emptiness: nhn duyn v sao khng) th c trnh by trong tng 5 ca chng 18, ni ngi Long Th ni rng Do nghip v phin no dit nn gi l gii thot Nghip v cc phin no sinh khi t cc s hu-nim ho (= khng tht); Cc hu-nim ho ny sinh khi t cc cu-trc ca tng,

Cu-trc ca tng dit-tn xuyn qua tnh khng. y cu-trc ca tng (elaboration) c nhn din l cn-bn v-minh, chi th nht trong cc chi duyn khi. V v-minh hoc cu-trc ca tng nm ti gc r ca trng thi sinh t lun hi ca chng ta, duy ch bng cch thin nh trn tnh khng m cch tuyt cc cu-trc ca tng v chng ta c th tm thy con ng ca chng ta i ti gii thot. Khi ngi Long Th ni, trong bi tng th nht ca chng 26, Do v-minh che lp, chng sinh to ba hnh, nn theo ba hnh-nghip, vo lun hi su ci. v-minh theo ngi, khng l s khng bit th ng. V-minh l mt s bit sai lm, mt tr-tu b phin no mt cch ch ng (ignorance for him, is not a passive unknowing. Ignorance is a misknowing, an actively afflicted intelligence). Nhng trng thi tinh thn nh th, trong khi c tnh gi di, nhng mang theo mt mc chc chn c v sinh khi t chiu su ca t duy ca chng ta. Th nn, phn cng chng, chng ta phi p dng cc thuc gii cng to ra mt s xc thc y uy lc (engender a powerful certitude); c cc phng php hu hiu khc phn cng chng mt cch hiu qu. Tu qun vo tnh khng trc tip chng i tm chp th v nh vy em n t do (Insight into emptiness directly opposes that grasping mind and thus bring about freedom) Th nn mc ch xc tht ca tht chng tnh khng chng phi l n thun tng cng tr-tu ca chng ta nhng l gii thot chng ta cch tuyt sinh t lun hi. Khng mt ai ham mun au kh, v th nn chng ta phi loi b cc nguyn nhn ca au kh. Chng ta khng th loi b au kh xuyn qua cu nguyn hoc ngay c xuyn qua chm dt chnh cuc sng ca chng ta. trc xut nguyn nhn gc r ca au kh, ngu-si/v-tr (delusion) chp th vo hin-hu ththu ca cc s vt, chng ta cn phi t c tu qun vo tnh khng. Ngoi tu qun vo tnh khng, tht s khng c mt cch thay th no khc c. (To dispel the root cause of suffering, the delusion grasping at the true existence of things, we need to gain insight into emptiness. Apart from insight into emptiness, theres really no other alternative) Khi chng ta nhn vo cc tm nim v cm xc phin no, chng ta thy, v mt phng din, cc cm xc t d tham luyn, sn hn, v kiu mn (attachment, aversion, and pride). Chng c tnh xung ng v bn nng (impulsive and instinctual). Trong khi c th c vi yu t phn tch hin din, trn phng din ton th chng sinh khi mt cch t pht tc thi, khng cn n bt c

tin trnh suy l no c. V mt phng din khc, chng ta tm thy cc phin no khc c quy chiu trong cc vn bn l tr tu b phin no (afflicted intelligence), n gm s chp th vo hin-hu t-tnh, nh ni trn y. Chng khng l cc cm xc bn nng nhng ng hn l nhng tm nim c khuynh hng tng cng nhng tri-kin h vng ca chng ta (our false views). Nh vy cc phin no c chia thnh cc trng thi chu nh hng bn nng, xung ng, t nh tham luyn, v cc ngu si c nhiu tnh nhn thc hn (the more cognitive delusions), t nh v minh. Mi th i hi cc thuc gii khc nhau. T d, mt thuc gii cho tham luyn c th gm cc thin nh v tnh nh nhum ca mt i tng c th; phn cng cm ght (strong hatred), chng ta c th o luyn lng t bi (loving-kindness). Tuy th cc thuc gii thuc loi ny khng th xo b hon ton cc phin no (afflictions); chng ch c th lm cho cc phin no yu km i. Hn th na, nh ngi Nguyt Xng ch r trong lun gii ca ngi v cc bi tng ca ngi Long Th, thin-nh v t bi (meditating on love) phn cng cm ght c th dn d tham luyn i tng mt cch bt kh khng (inadvertently), bi v bn ang lm tng cm quan ca bn v ni kt, cm thng, v thn mt vi i tng. Mt cch tng t, khi bn phn cng tham luyn bng cch t duy cn thn trn cc li lm (reflecting upon faults) trong cc i tng chn sn, bn c th tng trng mt hnh thc sn hn i vi i tng mt cch bt kh khng. T d, thin nh trn tnh nh nhum ca thn th con ngi (impurity of the human body) l mt thuc gii i vi s ham mun (antidote to lust), nhng theo ui thin nh ny c th tng gia lng ght b, sn hn ca bn i vi cc hu tnh khc. Thuc gii i vi v-minh -- s tht chng tnh khng -khng c nhng hiu ng ph nh th. Tr tu v tnh khng (wisdom of emptiness) khng ch phn cng chp th vo hin-hu t-tnh, n cng c th phn cng v xo b tt c cc phin no na. y l bi v ngu-si v-tr v hin-hu t-tnh nm ngay ti gc r ca tt c cc phin no. Cc nh Trung Qun C Duyn (Prasangika Madhyamikas) l-hi thng hiu cc phin no mt cch su rng hn i chng pht t. Sau mt tin trnh phn tch di, ngi Tsongkhapa i ti nhn nh rng cc phin no nh tham luyn v sn hn (attachment and aversion) c nhng phng din th s v vi t l mt tu qun quan trng (an important insight). Ngi Tsongkhapa phn bit gia hai nhm, mt l cc phin no c trnh by trong h thng A t t ma/Thng php lun c tt c cc hc phi Pht gio chp thun, v hai l phng din nhiu vi t hn ca cc phin no ch c nhn din trong h thng Trung qun c duyn (h thng gm cc ngi Pht H khong th k th nm, ngi Nguyt Xng th k th by, ngi Tch Thin th k th tm). Ni tng qut, ti thng hiu s phn bit nh sau. S thng hiu c chp thun tng qut v cc phin no l chng s hu cc i tng sai bit ca s ch tm (distinct objects of focus) v lm phin-ng tm trong cc cch thc sai bit. T d, tham luyn phng i cc phm tnh hp dn ca mt i tng c ham mun, trong khi sn hn phng i cc phm tnh tiu cc. Tuy nhin, trong h thng C Duyn tt c cc phin no u c phn tt yu, trong cch th nhn thc ca chng (involve in their mode of apprehension),

mt yu t ca chp th vo hin-hu t-tnh. Bt k l tham luyn, sn hn, kiu mn, hoc vi trng thi tinh thn khc, ci lm chng thnh cc phin no th khng phi l cc sc thi khc bit ca chng nhng chnh l mu s chung ny ca chp th vo hin-hu hu- ng (self-existence) khi nhn thc i tng ca n. Bi v s a th ca cc trng thi tinh thn chp th cc i tng ca chng l hin-hu c ttnh (to be intrinsically existent) th khng h b gii hn i vi cc phin no nh c ghi s trong cc bn vn A t t ma / Thng php lun, (nn) tng trng (definition / Skt. laksana) ca mt phin no ca nh Trung qun C duyn th su rng nhiu hn l tng trng tng qut (general definition). Th nn cc nh C duyn nhn din l cc phin no nhiu trng thi tinh thn m cc hc phi khc, t Trung qun Y t khi tr xung u khng nhn din (from Svatantrika Madhyamaka on down, do not). C phi iu ny c ngha l i vi cc nh C duyn tt c cc phin no u n thun ch l cc hnh thc ca v-minh, s ngu-si v-tr chp th vo hin-hu thc-hu? (Does this mean that for Prasangikas all afflictions are simply forms of ignorance, the delusion of grasping at true existence?) Ngi Tsongkhapa phn bit gia hai phng din, mt l ngu-si v-tr chp th vo hin-hu thchu t n, v hai l cc trng thi tinh thn, t nh tham luyn v sn hn, chng ch thun s hu mt yu t ca chp th vo hin-hu thc-hu. Phng din mt, ngu-si chp th vo hin-hu thc-hu khng xuyn qua nng lc ca mt yu t no i cng nhng xuyn qua nng lc ring ca chnh n. Phng din hai, cc trng thi tinh thn b phin no, tri li, chp th vo hin-hu thc-hu khng do chnh nng lc ca chng nhng xuyn qua mt yu t i cng. Chng gp phn vo chp th hin-hu thc-hu nhng ch yu bng cc hnh tng khc. (They involve grasping at true existence but are defined primarily by other charcacteristics.// *defining characteristics/ definition. *Skt.laksana .* Tng/ tng trng) Ni tm tt, phng din th ca cc phin no sinh khi do t c ngu-si chp th vo hin-hu thc-hu l nguyn nhn, trong khi phng din vi t ca cc phin no sinh khi khi mt trng thi tinh thn c kt hp vi ngu-si chp th vo hin-hu thc-hu. Mc ch ca tnh khng l lu xut thuc gii i vi ngu-si chp th vo hin-hu thchu ca s-s vt-vt. (The purpose of emptiness is to generate the antidote to the delusion grasping at true existence of things).

Bi v tt c cc phin no, c th v vi t, u do ngu-si ny to nn, thuc gii cho tt c cc phin no l chnh-l trc tip ton-cnh khch-quan ca s chp th ny. (Since all afflictions, both gross and subtle, are driven by this delusion, the antidote to all the afflictions is to directly contradict the perspective of this grasping) Nhn vo mc ch ca tnh khng, chng ta by gi bt u kho st bn cht ca n. Cn bn (chng ta) l-hi thng hiu sai lm v tnh khng l ngoan-khng (nothingness), do chng ta tht bi khng nhn nh c rng ngn ng v cc khi nim c hai u khng th no dung cha tnh khng mt cch thch hp. Nu chng ta chng bao gi ri khi lnh vc ca cc khi nim, lc tht l t nhin khi ngh v tnh khng l mt khi nim trong gia nhiu khi nim. B thu trn vo lnh vc ny, tht l iu d dng i t tri-kin ng n cc php u khng (= rng thng) (everything is empty) thnh ra tri-kin sai lm rng khng mt s vt g hin hu (nothing exists). Sai lm n t ghi nhn s chng c hin-hu t-tnh ca mt i tng (s chng c ny l bn cht ti hu ca n) v lm cho bn cht ti hu thnh ra mt i tng trc tip t n, khng xuyn qua mt ci khc. Nu bn cht ti hu ca mi s vt l mt s khng c, tin trnh suy l i tip, lc kt qu phi l khng-mt-s-vt-g hin hu. (The error comes from taking an objects lack of intrinsic existence -- its ultimate nature -- and making that ultimate nature an object in its own right. If the ultimate nature of everything is an absence, the reasoning goes, then it must be that nothing exists) Nhng tnh khng th cch bit vi i tng, n th rng thng (= chn khng) ch trn phng din khi nim v khng rng thng trong tnh tht t (= diu hu). V l do ny, tnh khng l ci bn-cht thc-hu ca ci ch c th tri nghim mt cch c nhn v cho t thn. N khng th c truyn t hon ton ti mt ngi khc bng phng tin ca ngn ng v cc khi nim. (But emptiness is separate from the object that is empty only on a concept level and not in actuality. For this reason, emptiness is something the true nature of which can only be experienced personally and for oneself. It cannot be fully conveyed to another person by means of language and concepts) Th nn khi chng ta ni v tnh khng, hy ng ngh v n l mt loi no ca thc th tuyt i hin hu ngoi kia trc tip t n. Khi chng ta ni v n, chng ta ang ni v cch th ti hu ca hin-th (the ultimate mode of being), cch thc ti hu mt hin-tng hin-hu. Cch th ti hu ny ca hin-th th ch ho hp vi nhau trong quan lin ti cc hin tng c nhn. Tht l mt iu sai lm khi ngh v tnh khng nh n l mt ci tuyt i, c tnh c lp ca nhiu hin tng m n c hu ho. [ xem ch thch 21 v Kinh Bo Tch ging: tnh khng chng lm rng

thng cc php/hin tng, bi v cc hin tng t n rng thng]. Thng hiu tnh khng theo cch ny dn n mt lm li ca thng hiu sai lm tnh khng l ngoan-khng. Ngi Long Th tho lun mc ch ca tnh khng v bn cht ca n v ngi nu ln im th ba l do v hiu sai lm v ngha ca tnh khng nn cc phn i nh th c nu ln. gii thch ngha ng n ca tnh khng, ngi quy chiu ti mt on vn trong Kinh Cc cu hi ca Long Vng Anavatapa (Questions of the Naga King Anavatapa) trong c Pht gii thch rng Ci g sinh khi ty thuc vo cc ci khc l v sinh ( That which has arisen in dependence on others is unborn). Ngi Long Th ang khng nh rng cc s-vt (things) v cc bin c (events) khng th s hu sinh-khi c t-tnh (intrinsic origination) bi v, l cc hin tng, chng sinh khi trong s ty thuc vo cc yu t khc. Chng l v-sinh (unborn) trong ngha l chng khng sinh khi mt cch t tr. Quan im ca ngi l tnh khng phi c l-hi thng hiu trn phng din duyn khi (in terms of dependent origination). Mt s vt vi mt bn-cht ttnh l do bi tng-trng ton-ng hoc c-lp v th nn khng th l ch-th i vi s ty thuc. Hin-hu t-tnh v bn cht ty thuc u h- tng loi tr nhau. Th nn bt c s vt bt u hin-hu trong ty thuc cc yu t khc phi rng thng chng c hin-hu t-tnh. (Something with an inherent nature is by definition self-enclosed or independent and cannot therefore be subject to dependence. Intrinsic existence and dependent nature are mutually exclusive. Therefore anything that comes into being in dependence on other factors must be devoid of inherent existence) Cc bn vn Trung Qun, trong quy-kt ch-im ca chng trn s ph-nh hin-hu t-tnh, s dng nhiu loi bin lun. Bin lun v s chng c tnh ng nht v d bit (the absence of identity and difference), t d, lm suy yu nim tin hin-hu t-tnh bng cch phn tch c hay khng c hai hin tng quan lin l ng nht hoc khng ng nht; bin lun cc lp ct kim cng (diamond slivers) ph nh bn kh hu ca sinh khi; v thm vo cc loi bin lun khc. Tuy nhin, tt c nhng loi bin lun ny, trong s phn tch cui cng, phi hi t trn bin lun v duyn khi, bi v trong s phn tch cui cng, bng chng ti hu ca tnh khng l duyn khi. ngha ca tnh khng l duyn khi. (The meaning of emptiness is dependent origination) 2. Gi-danh ty-thuc / Gi-thit ty-thuc (Dependent Designation) Ti gii thch trn y cch no m ngha ca duyn khi c th c hiu l s ty thuc ca cc hiu-qu trn cc nguyn-nhn ca chng. Nu cc s vt hin-hu mt cch c t- tnh, lc cc nguyn-nhn v cc hiu-qu ca chng s hin-hu bit-lp i vi nhau, mang n kt lun v l rng cc hiu-qu s khng cn n cc nguyn-nhn sinh khi.

Tuy nhin, t quan im ca Ngi Long Th, ngha ca duyn khi phi hiu xa hn, khng ch l s ty thuc c tnh nhn qu nhng cng cn l gi-danh ty-thuc / gi-thit tythuc (dependent designation) -- nim m ng-nht tnh / nhn-din tnh cu mt s vt c th ch c nhn thc trong s ty thuc trn cc yu t khc v khng trong chnh n v ca chnh n. (However, from Nagarjuna point of view, the meaning of dependent origination must be taken further and understood not only as causal dependence but also as depent designation -- the idea that identity of a thing can only be conceived in dependence on other factors and not in and of itself) T d, tt c cc hin tng m chng ta nhn thc, gm c hu-duyn v phi-duyn (conditioned and unconditioned), c th c hiu trong quan lin ti khi nim v ton th v cc b phn ca n -- cc yu t s-to v cc yu t nng-to (the constituted and constituent elements). Bt c s vt g c to lp u c cc yu t nng-to, v c mt s ty thuc h tng gia cc thnh phn v ton th. Ch trong quan lin ti s ty thuc nh th chng ta c th nhn thc c cc ng-nht tnh/ nhn-din tnh ca tt c cc hin tng. y l mt loi ca gi-danh ty-thuc/ gi-thit ty-thuc. Tuy nhin, ngi Long Th s dng n theo phng din thm su ca tnh vi t. Khng nhng ch cc hin tng ty thuc vo cc b phn thnh lp ca chng, nhng nu chng ta tm kim nghim cn gia cc b phn, chng ta c khng th tm thy mt s vt g m chng ta c th ch thng vo v ni, y l s vt tht, tng trng (here is the real thing, the defining characteristic). (Kinh Kim Cng. Nu dng sc thy ta, dng m thanh cu ta, l ngi hnh t o, chng th thy Nh Lai. -- Ta: T Tnh Pht. HP). Cc s vt bt u c bit n l cc s vt c th ch duy trn cn bn ca cc cn c gi-danh / gi-thit (designative bases). Gi-danh ty-thuc, lc , ngha l cc s vt hin-hu do bi c mnh-danh trn mt cn c thch hp hoc xuyn qua quy-c th-tc. Ni khc i, chng ty thuc vo gi-danh ca chng bi tm nhn thc chng, bi v tt c cc hin tng trong s phn tch sau cng u l cc mnh-danh hu-nim p dng trn cc tp hp ca cc cn c bit. ng-nht tnh/nhn-din tnh ca chng khng th b li-cch vi tm hu-nim mnh-danh chng. (Dependent designation, then, means that things exist by way of being labeled upon a suitable basis or through wordly convention. In other words, they are dependent on their designation by the mind conceiving them, because all phenomena in the final analysis are conceptual labels applied on aggregations of certain bases. Their identity cannot be separated from the conceptual mind that labels them) Vi i s Trung Qun, trong khi ng rng cc hin tng hin-hu do kt qu ca c gidanh ho hp vi cch thc chng xut hin i vi tm, tuy nhin chp thun khi nim ca mt

ng-tng (self-defining character) trn phng din quy-c th-tc. H ch yu chp thun gidanh, nhng nu chng ta phn tch lp trng cu h cn thn, chng ta tm thy mt gi thuyt tn ng v mt ci g c th c nhn thc bi tm, vi mnh nh ca hin-hu khch-quan. Cc i s trit l Trung Qun bc b khi nim v mt ng-tng ngay c trn phng din quy c th tc nu ln phn bc ny: Nu iu ny xc thc, chng ta c th n gin ch vo chnh s vt v ni, y l n. iu ny chng ta khng th lm. Cc s vt c th xut hin s hu tnh tht-ti khch-quan (objective reality), nhng y ch l mt thun phng chiu ( a mere projection); mt tnh tht-ti nh th khng th c tm thy bng s phn tch v th nn khng c cn c, ngay c mt cch quy c th tc. Cn c trn mt s sai bit nh th v cc lp trng, c cc s sai bit trong quan im, gm c c hoc khng c hin-hu thc-hu -- l i tng ca s ph-nh -- xut hin i vi cc tri-nhn gic quan, hoc c th hoc khng c th l mt ch-th chung c chng nhn xc thc mt cch h tng. (Based on such divergence of standpoints, there arose differences in opinion, including whether true existence -- which is the object of negation -- appears to sensory perceptions, or whether there can be a mutually verified common subject). Trong bt c trng hp no, theo ngi Long Th, khi chng ta truy tm mt t-tnh (an essence), khng c mt s vt g v phn ca i tng c th chng c li mt phn tch ph phn c nhn din l s vt chnh n. Bt c s vt g m chng ta truy tm s l din bn cht ca n l hon ton ty thuc. Khng s vt g ng tch ring nh l mt thc-th c-lp, n-nht, tuyti. (In any case, according to Nagarjuna, whn we search for an essence, nothing on the part of the object can withstand critical analysis to be identified as the thing itself. Anything that we search for will reveal its nature to be thoroughly dependent. Nothing stands apart as an absolute, unique, independent entity.) Ch c hai cch chng ta c th thng hiu hin-hu/tn-ti (existence), hoc v th th-tnh hc (ontological status), ca cc s vt: hoc l trong vai tr s hu vi loi tnh tht-ti khch quan, c lp, t ni, hoc l trong vai tr cc gi-danh ty thuc. Khng c mt chn la no khc. Bi v mt hin-hu khch-quan (objective existence) ca cc s vt t ra khng th bin lun bo v c, ch cn li mt chn la l hin-hu mnh-danh hoc tnh tht-ti mnh-danh (nominal existence or reality). y khng phi ch thun rng cc s vt khng th tm thy c khi truy tm mt cch ph phn; cc s vt hin-hu trn phng din gi-danh ty-thuc. V ngay c hin-hu ny trn cn c ca gi-danh c th ch c khi bin lun (posit) bn trong khun kh quan lin. Khng s vt no s hu v th c lp. Nu s l hi thng hiu ca chng ta v tnh khng l l hi thng hiu v duyn khi, lc thut ng chnh n ph nh bt c mt tri kin sai lm no v tnh khng l ngoan-khng. i s

Tsongkhapa vit nh vy trong bi tng ca ngi Ca ngi Duyn Khi (Praise to Dependent Origination) Xuyn qua suy l ca duyn khi, nn bn khng nghing ti mt cc oan ng Cu tuyt diu tuyn b duyn khi l nh l Ngi l v Thy v thng. Nh ngi Tsongkhapa ch r y, ch s dng thut ng duyn khi m c nng lc trc xut c hai cc oan ca ch ngha thng hng v ch ngha on dit (the term dependent origination has the power to dispel the extremes of absolutism and nihilism). y l bi v thut ng duyn (= ty thuc) (dependent) trc xut ch ngha thng hng bng cch khai hin bn cht ty thuc ca tt c cc s vt, trong khi thut ng khi (= sinh khi) (origination) trc xut cc oan ca ch ngha on dit bi v n khng quy chiu ti khng-mt-s-vt-g (nothing) nhng ng hn ti mt-ci-g bt u hin-hu (but rather to something that comes into being). Ch khi bn chng thng hiu tnh khng trong phng din duyn khi, th cc cu hi ny v tnh khng c m ch hoc khng m ch ch ngha on dit mi sinh khi. Nhng ngi chng i cho rng tnh khng l mt hnh thc ca ch ngha on dit, ngi Long Th tuyn b trong tng 7, h tht bi khng tn thng c mc ch ca tnh khng (nhn duyn lm sao khng), khng thu hiu ng n bn cht ca tnh khng, v tht bi khng thng hiu ngha ca tnh khng. 3. Phn Bit ng n Th ri cu hi pht sinh rng nu khng s vt g thc s s hu hin-hu t-tnh, tuy vy, nhng tri nghim mi ngy gi cho chng ta rng s-s vt-vt s hu mt loi no ca tnh tht-ti khch-quan. Chng ta tip chm, cm thy, v thy s-s vt-vt. Khi chng ta tip xc cc s vt n kia, chng ta cm thy au n. Cc s vt khc em cho chng ta nhng cm gic lc th. Tht l t nhin khi lin h giao tip (relate) vi th gii v vn hu (its contents: cc ni hm ca n) nh th chng c mt loi no ca bn cht t-tnh, khch-quan. i vi cc nh duy thc (realists/ Skt. bhavavadin), y l bng chng cao nht rng cc s vt phi s hu tnh tht-ti c t-tnh: tnh hin nhin c th s m c ca cc i tng, hnh nh r nt ca tri nghim. Trong gii p cho cu hi ny, ngi Long Th tr li rng ng th, trn phng din hintng/ trnh-hin (appearance) chng ta tri nghim cc hin tng sai bit v c khuynh hng nhn thc cc s vt v cc bin c nh th l chng s hu tnh tht-ti t-tnh (intrinsic reality). Ngi khng bc b tnh tht-ti c xy dng mnh m (robust: sturdily built) ca cc tri nghim quy c th tc ca chng ta. Nhng tnh tht-ti b n du (their underlying reality) ca chng l

mt s vic khc. C mt khong cch gia cc tri nhn ca chng ta v tnh tht- ti (= php-tnh). y l ni ngi Long Th trnh by hai chn-l, quy-c th-tc v ti-hu. Tng 8 Gio php ca c Pht, Cn c trn hai chn-l: Chn-l quy-c th-tc, V chn-l ti-hu Tng 9 Nhng ai khng thng hiu, Khc bit gia hai chn-l, S khng th thng hiu, Php thm mt ca Pht. Tng 10 Khng c cn bn trong chn-l quy-c th-tc, Chn-l ti-hu khng th c ging; Khng thng hiu chn-l ti-hu, Nit-Bn khng th t c.

Bn trong th gii ca chn-l quy-c th-tc -- th gii ca cc cu-trc hu-nim-- mt s phn bit c lp ra gia cc quy c th tc c tnh thc v phi thc. Mc d khng mt s vt g hin-hu m khng c gi-danh thit-lp / gi-thit bi tm (designated by mind), iu ny khng c kt qu tt nhin (entail) rng l bt c ci g tm khi l ng (posits) c th c ni l hin-hu. Ni cch khc, cng nh bi v chng ta c th lm ho-hin mt s vt g (conjure something up) vi cc tm ca chng ta khng lm cho n thnh c tht. y l mt im cc k

quan trng. Chng ta cn phi phn bit gia g l tht v g l phi tht trn phng din quy c th tc. Chng ta lm mt s xc quyt cch no ? Nu mt s vt no chng ta bit mt cch quy c th tc b lm thnh v-hiu-qu (invalidated), hoc b mu thun bi mt tri nghim hiu- qu khc -- bt k hoc l ca chnh chng ta hoc ca mt k khc -- lc n th phi tht. Nhiu tri nhn b nh hng bi cc sai lch gic quan (sensory distortions) -- t d tri nhn v cc si tc ang ri gy ra bi mt ri lon v mt -- khng hin-hu d ngay c trn phng din quy c th tc. Mt cch tng t, chng ta c th nhn nhn cc khi nim xuyn qua hoc l suy tng trit hc (philosophical speculation) hoc cc cch thc tuyt i ca t duy m chng c th b lm thnh v-hiu-qu bi kin thc quy c th tc khc. Cc nh- ( khi xc thc; postulations) c nhn nhn xuyn qua mt cuc iu tra khng hon chnh v v th th tnh hc ca s vt (the ontological status of things) c th b lm v-hiu xuyn qua phn tch ti hu. Tm tt, kt qu l, i vi mt s vt c khi xc thc l hin-hu-th theo quy c th tc (conventionally existent), n phi hi ba hng mc sau y: 1. N phi c thy, nghe, bit n (familiar) i vi quy c th tc ca th gii. 2. N phi khng b lm thnh v-hiu-qu (not be invalidated) bi cc tr tu hiu-qu theo quy c th tc khc (other conventionally valid knowledge) v 3. N phi khng b lm thnh v-hiu-qu bi s phn tch ti hu. Bng ba hng mc ny c th lm ri tr mt cht, nhng chng ta c th thng hiu n hn nu chng ta lin kt n ti tri nghim c nhn ca chng ta. T d, i khi ngi ta hi chng ta v mt s vt no chng ta tng thy. Chng ta c th ni, ng, l s tht. Ti thy n. Khng nhng ti ch thy n, ti kho st n cn thn v chc chn rng ti ngh ti thy th chnh xc. Khi chng ta thy mt s vt no , cn thn kho st n, v tin n l ng tht, v th ri mt ngi th hai xut hin v kim chng n, lc iu c th c ni l tht trong ngha quy c th tc. V mt phng din khc, chng ta c th thy mt s vt no m khi kho st k cng hn hn n thnh ra khc hn ci chng ta ngh n l. Hoc chng ta c th khng khng s vt g l nh th ngay du chng ta khng kho st n mt cch cn thn, v th ri mt ngi th hai xut hin v tht bi khng kim chng c n. y l mt ch nh rng nhn thc trc kia ca chng ta khng xc tht v rng ci m chng ta thy th phi tht. Hn th na, vi im do cc trit gia to ra c th vn ng vng i vi quy c th tc c hiu qu nhng b lm thnh v-hiu-qu bi mt cuc iu tra v chn l ti hu ca cc s vt. Nh vy, nhng s vt c ni l tht t ton cnh khch quan ca quy c th tc l nhng ci m khng th b lm thnh v-

hiu-qu bi kho st tip ni ca chnh chng ta, bi tr tu ng n ca mt ngi th hai, hoc bi mt s phn tch rt ro. Tng 11 Nhn thc sai tnh khng, K km tr b hi, Nh bt rn sai cch, Nh tng lm thn ch. Tng 12 c Pht khng mun dy, Tnh khng vi diu ny V nhng k km tr, S lnh hi sai lm. *Tng 13 Bn hiu tnh khng l ngoan khng, Nhng ngoan khng chng l tnh khng. Chng ti khng phm cc sai lm, Nh cc bin bc ca bn ni.

Th ri, ngi Long Th vit mt tm tt tuyt vi: *Tng 14 V c ngha khng (= chng c hin hu hu ng = duyn khi), Nn tt c cc php c thnh tu.

Nu khng c ngha khng, Thi tt c cc php u khng thnh.

Cn c trn l lun ny ngi vit, quy chiu ti cc phn bc ca cc nh duy tht: *Tng 15 Bn t c li (khng hiu tnh khng l duyn khi), Nhng li qua chng ti, Ging nh k ang ci con nga (tnh khng = duyn khi), M ni ngi khc trm con nga.

Trong nhng tng tip theo, ngi chuyn hng tt c cc phn i c nu ln chng li hc phi Trung Qun vo thng chnh lp trng ca cc nh Pht gio duy tht: Tng 16 Nu bn thy hin-hu ca s vt, u c hin-hu t-tnh (= hin-hu hu-ng), Lc bn thy s vt, L khng c nhn v duyn. Tng 17 Nh vy bn bc b tt c, Hiu-qu, nguyn-nhn, Ngi lm, vic lm, phng php lm, Sinh, dit ca vn hu v kt qu ca hnh-nghip.

Mt ln na im ch yu l hin-hu t-tnh (hin-hu hu-ng) v s ty thuc c tnh nhn qu u h tng loi tr nhau (mutually exclusive). Nu mt s vt c bn cht t-tnh, n th trn vn hon tt trong chnh n, khng nng ta vo bt k tin trnh nhn qu. Mt tin trnh nhn qu m ch mt tnh nhy d b nh hng (a susceptibility to being effected), nhng nu mt s vt l tonng v trn vn trong chnh n (fully self-enclosed and complete in itself), n khng th tng tc vi cc hin tng khc. Th nn Ngi Long Th ang ni rng nu bn nht quyt v hin-hu ttnh ca s vt, do bn tip tc tin tng rng cc s vt khng c cc nhn v cc duyn. im trng yu ca ngi cng l tt c cc khi nim ny u l cc thut ng quan-lin (relative terms), v bi v iu , chng ch c th c hiu mt cch ho hp trong mt ng cnh quanlin vi mt im quy chiu chuyn bit. T d, khi chng ta ni mt s vt th gy tn hi hoc lm li ch, im quy chiu l mt hu-tnh m s vt lm tn hi hoc li ch ti k . Mt cch tng t, khi chng ta ni hnh-nghip (action) im quy chiu y l tc gi (= ngi lm; agent) thc hin hnh ng (act). Khi chng ta ni mt tc gi, n l trong quan lin ti hnh nghip c thc hin. Khi nim v tt c cc s vt nh th c th ch xy ra trong ng cnh quan lin. Nu bn khi lun (asserted) hin-hu t-tnh ca chng, trong cch bn s bc b nguyn-nhn v hiu-qu v tnh kh-hu ca bin-dch, v khng mt thut ng no trong nhm ny c th c khng nh mt cch ho hp na. Trong tng 18, ngi Long Th ti khng nh rng ngha xc tht ca tnh khng l duyn khi. Tng 18 Bt c ci g do duyn khi, Chng ti gii thch l tnh khng. Tnh khng l gi-danh ty-thuc, Tnh khng cng chnh l trung o. Tng 19 Cha c mt s vt no, M chng t nhn duyn sinh. Nn tt c cc s vt,

Chng s vt no chng khng.

y, duyn khi khng c hiu trong phng din cc nguyn nhn v cc hiu qu nhng trong phng din gi-danh ty-thuc. T ton cnh khch quan , tt c cc hin tng -- hu duyn v phi duyn -- u do duyn khi, v trong cch cc php u khng (= u rng thng). Th nn duyn khi l trung o xc tht (true middle way; madhyamaka) v ngha tinh yu ca gio php ca c Pht. 4. Nhng yu km trong lp trng hin-hu t-tnh T tng 20 v sau ngi Long Th lun bc tt c cc phn i ca nhng nh hin-hu t- tnh/ nh hin hu hu ng -- nhng ngi tin tng vo hin-hu t-tnh -- chng quan im Trung Qun v nu ln cc phn i ca chnh ngi chng li lp trng hin-hu t-tnh. u tin, t tng 20 ti 27, ngi Long Th ch r rng bn trong mt h thng ch trng tin tng vo hin-hu t-tnh, cc gio php ca bn chn l cao qu khng th tip tc vn hnh c. Tng 20 Nu cc php u bt khng, Thi chng c sinh v dit. Kt qu i vi bn l, Khng c bn chn l cao qu. Tng 21 Nu cc php chng t duyn khi, Lm cch no au kh xut hin? Php no v thng c gi l au kh, V thng chng th hin-hu trong s vt c t-tnh. Tng 22 Nu cc php c t-tnh (= c tnh quyt nh),

Vy kh lm cch no li sinh khi? Th nn, ai bc b tnh khng, th chng c sinh khi ca kh (= chng c ngun gc ca kh). Tng 23 Nu kh hin-hu t-tnh (= c tnh quyt nh), Dit-tn ca kh khng xy ra. Bn bc b dit-tn ca kh, V n mu thun vi hin-hu t-tnh. Tng 24 Nu o-l ti gic-ng c hin-hu t-tnh (= hin-hu hu-ng), S tu tp ca o-l khng th thc hin c. Nhng nu bn thc s tu tp o l, o l s tht chng chng c hin-hu t-tnh nh bn tng tng. Tng 25 Nu kh, sinh-khi (= ngun gc) ca kh, V dit-tn ca kh khng duyn hi xy ra, o l no bn theo, thnh tu dit-tn ca kh? *Tng 26 Nu t trc ti nay khng thy kh, V v-minh c t-tnh,

Lm cch no tr-tu thy kh c th sinh-khi, Khi c t-tnh ngha l khng thay i? Tng 27 Tng t tr-tu thy kh (mu thun vi l thuyt t-tnh), Tr-tu bung b sinh-khi ca kh, tht chng dit-tn kh, Tu tp o-l v bn o qu thanh-vn, Tt c u khng kh-thi.

Cho ti im ny, ngi Long Th biu-th cch no bn chn-l cao qu tr thnh khng bo v c i vi ngi ch trng khi nim hin-hu t-tnh. K ngi biu th cch no, nu bn chn l cao qy tr thnh khng bo v c, bn qu -- l bn thnh tu -- cng nh bn c nhn thnh tu bn qu ny v bn c nhn nhp vo o l dn n bn qu s tr thnh khng bo v c. Nu chuyn ny duyn hi xy ra, Tam Bo -- Tng gi, Php v Pht -- cng tr thnh khng th bo v c. Nh vy, ngi Long Th vit: Tng 28 Theo bn, cc php hin-hu t-tnh. Lm cch no c th tht-chng bn qu ny? Khi t trc ti nay cha tht-chng, Chng c tnh quyt nh ri. Tng 29 Nu khng c bn qu, s khng c ngi c qu, V s khng c ngi hng n c qu. V nu khng c tm bc qu thnh, Th cng khng c Tng bo.

Tng 30 V khng c bn chn l cao qu, Nn cng khng c Php bo. Khng c Php bo v Tng bo, Lm sao c Pht bo? Tng 31 Theo bn, cc php c t-tnh, Khng nhn ni Tm B- m c Pht. V c theo nh bn ni, Khng nhn ni Pht m c B . Tng 32 Bt c ai khng l Pht, Bi v hin-hu t-tnh, Vn khng th thnh Pht, D c tu tp o B-tt.

Ngi Long Th k n biu th lm cch no, nu cc s vt s hu hin-hu t-tnh, s phn bit gia cc hnh-nghip thin v bt thin -- l, s phn bit gia cc hnh-nghip lm li ch v gy tn hi tr thnh khng th ng vng c. Ni tm tt, ngi bin lun rng ton th quy lut o c ca nghip b sp nu cc s vt c hin-hu t-tnh. Nh vy ngi vit: Tng 33 Nu cc php u l bt khng (nonempty) Thi khng ai to ti, to phc.

Bt khng lm sao to tc c, Do v n c tnh quyt nh. Tng 34 Theo lun ca bn, do tnh bt khng nn hiu-qu, Xut hin chng tng ng vi hnh-nghip thin c. Theo lun ca bn, do tnh bt khng nn hiu-qu, Khng sinh khi t hnh-nghip thin c. Tng 35 Nu bn nhn rng hiu-qu n t Cc hnh-nghip thin c. Vy lm cch no kt lun, Cc hiu-qu c tnh bt khng (= tnh quyt nh)? 5. Ch Tnh khng c ngha (Only emptiness makes sense) Ngi Long Th gi y mi nu ln mt phn i su rng hn i vi lp trng ca nh duy tht, biu t rng tnh d nhn thc ca chnh cc tri nghim th chng c th thy c trong mt th gii m vn hu hin-hu do kt qu ca bn cht t-tnh. (Nagarjuna is now raising a broader objection to the realist position, showing how the intelligibility of experience itself is not possible in a world where things exist by virtue of an intrinsic nature) *Tng 36 Khi bn bc b tnh khng ca cc php do duyn khi, Thi bn cng ph , Tt c nhng g hin c ca th tc.

(= v bn ni chng chng do duyn khi. *Nguyt Xng. Minh c lun) Tng 37 Nu bc b tnh khng, th cc php u c t-tnh/ nh tnh, Nn khng c s-tc, Cng khng c to-tc v khng c s-tc, V tc gi th khng to-tc, khng s-tc. Tng 38 Theo quan im hin-hu t-tnh, Th gii s khng a th (v khng c duyn khi), Khng sinh, khng dit, V khng thay i. Tng 39 Nu cc php u bt khng, Ci cha t c s chng t c, S chng c on-dit cc phin no, V chng c dit-tn cc au kh.

Nu chng ta ng h mt nim tin vo hin-hu t-tnh, lc khng mt s vt, khng tr-tu quy c th tc, c th gi vng, duy tr mt cch ho hp. T d, nu chng ta phn tch cc khi nim m chng ta s dng trong tri nghim hng ngy, chng ta s tm thy nhiu cc tri nghim ca chng ta c da trn cc k c ca cc s vt m chng duyn hi xy ra. Mt cch tng t, nhiu thut ng chng ta s dng v cc khi nim i chung vi chng u c thit lp trn cn c ca mt tng lai c d liu no (on the basis of some anticipated future).

Trong cch ny, tnh tht-ti quy-c th-tc ca chng ta v cc thut ng v ngn ng to cho n mt tng-trng (definition) sinh khi ty duyn bi k c ca qu kh v s d liu v tng lai, gm c cc tht-th v con ngi hin-hu v thay i qua thi gian. (In this way our conventional reality and the terms and language that give it definition arise conditioned by memory of the past and anticipation of the future, comprised of entities and people that exist and change over time) Ngi Long Th bin lun rng nu s thng hiu ca chng ta v th gii c to lp ty thuc vo cc k c v cc k vng, lc tnh tht-ti ca chng ta khng th gm cc tht-th hin- hu t-tnh, c-lp. Nu tnh tht-ti l gm cc tht-th hin-hu t-tnh, c-lp (= If it were), khi nim ca tt c cc chc nng ny v hnh-nghip chng ta mc nhin tha nhn s khng c ho hp tht. (If it were, the concept of all these functions and actions we take for granted would have no real coherence). Ngi ni tip, cng ging nh th, trong mt th gii hin-hu-th hu-ng, cc hu th s khng bao gi thay i theo thi gian, v khng th c thnh tu tm linh. (Likewise, he continues, in self-existent world, being would never change over time, and no spiritual attainments would be possible) Trong kt lun, ngi Long Th tm tt rng ch nhng ai thy rng ngha xc tht ca tnh khng l duyn khi s lnh hi bn cht xc tht ca au kh v th nn c kh nng duy tr mt cch ho hp gio php v bn chn l cao qy: kh, sinh-khi ca kh, dit-tn, v o-l. Th nn, tm tt tt c cc im ch yu ny c trnh by trn y, ngi Long Th vit: Tng 40 Bt c ai thy duyn khi, u thy chn-l v kh, Sinh-khi v dit-tn ca kh, V o-l thot kh.

y l chng 24 v phn tch bn chn-l cao qy, t Tr-Tu Cn-Bn ca Trung-o (Fundamental Wisdom of the Middle Way), v phn th nht ca bn nghin cu ca chng ta chm dt ni y. By gi chng ta kho st phng php a nhng gio php ny vo tu tp, bng cch chm ch tip cn Ba phng din chnh yu ca o-L, mt bn vn tinh yu ca ngi Tsong Khapa. __________________________________________ Ch thch Trung Lun, Chng XXIV- Qun Bn Thnh (Tng 1--6 , Ngi Long Th nu cc cu hi ca ngoi o) Tng 1 Nu tt c u KHNG (= rng thng), S chng c sinh-khi cng chng c on-dit. Theo lun ca ng, kt qu l, Khng c bn thnh . Tng 2 Nu khng c bn thnh , Lc thy kh, dt tp, Chng dit, v tu o, u khng c. Tng 3 Nu cc vic ny khng c, Bn thnh qu khng c, V khng c bn thnh qu nn ngi chng c thnh qu,

V ngi hng n chng c thnh qu cng khng c. Tng 4 Nu khng c tm bc Hin Thnh, Thi khng c Tng bo, V v khng c bn thnh , Nn cng khng c Php bo. Tng 5 Nu khng c Php bo v Tng bo, Sao c th c Pht bo? Th nn nu ng ni tnh khng, ng ph hy Tam bo. Tng 6 Ni Tnh khng l ph hy mi s: Gio php nhn qu, Phn bit hnh nghip thin c, Cc quy c th tc. ___________________________ (Ngi Long Th tr li cc cu hi trn) Tng 7 Hin nay bn khng hiu tng khng, Khng hiu mc ch tnh khng,

V khng hiu ngha ca khng, Nn s l hi b che lp v sinh ra u no. Tng 8 Gio php ca c Pht, Cn c trn hai chn l, Chn-l quy-c th-tc, V chn-l ti-hu. Tng 9 Nhng ai khng thng hiu, Khc bit gia hai chn l, S khng th thng hiu, Php thm mt ca Pht. Tng 10 Khng c cn bn trong chn-l quy-c th-tc, Chn-l ti-hu khng th c ging; Khng thng hiu chn-l ti-hu, Nit Bn khng th t c. Tng 11 Nhn thc sai tnh khng, K km tr b hi. Nh bt rn sai cch,

Nh tng lm thn ch. Tng 12 c Pht khng mun dy, Tnh khng vi diu ny, V nhng k km tr, S lnh hi sai lm. *Tng 13 Bn hiu tnh khng l ngoan-khng, Nhng ngoan-khng chng l tnh khng. Chng ti khng phm cc sai lm, Nh cc bin bc ca bn ni. *Tng 14 V c ngha khng (= chng c hin-hu hu-ng = duyn khi), Nn tt c cc php c thnh tu. Nu khng c ngha khng, Thi tt c cc php u khng thnh. *Tng 15 Bn t c li (khng hiu tnh khng l duyn khi), Nhng li qua chng ti, Ging nh k ang ci con nga (tnh khng = duyn khi), M ni ngi khc trm con nga.

Tng 16 Nu bn thy hin-hu ca s vt, u c hin-hu t-tnh (= hin-hu hu-ng), Lc bn thy s vt, L khng c nhn v duyn. Tng 17 Nh vy bn bc b tt c, Hiu-qu, nguyn-nhn, Ngi lm, vic lm, phng php lm, Sinh, dit ca vn hu v kt qu ca hnh-nghip. Tng 18 Bt c ci g do duyn khi, Chng ti gii thch l tnh khng, Tnh khng l gi-danh ty-thuc, Tnh khng cng chnh l trung o. Tng 19 Cha c mt s vt no, M chng t nhn duyn sinh, Nn tt c cc s vt, Chng s vt no chng khng. Tng 20

Nu cc php u bt khng, Thi chng c sinh v dit. Kt qu i vi bn l, Khng c bn chn l cao qu. Tng 21 Nu cc php chng t duyn khi, Lm cch no au kh xut hin? Php no v thng c gi l au kh, V thng chng th hin-hu trong s vt c t-tnh. Tng 22 Nu cc php c t-tnh (= c tnh quyt-nh), Vy kh lm cch no li sinh-khi? Th nn, ai bc b tnh khng, th chng c sinh-khi ca kh (= chng c ngun gc ca kh). Tng 23 Nu kh hin-hu t-tnh (= c tnh quyt-nh), Dit-tn ca kh khng xy ra. Bn bc b dit-tn ca kh, V n mu thun vi hin-hu t-tnh. Tng 24 Nu o-l ti gic-ng c hin-hu t-tnh (= hin-hu hu-ng),

S tu tp ca o-l khng th tht-hin c. Nhng nu bn tht s tu tp o l, o l s tht-chng chng c hin-hu t-tnh nh bn tng tng. Tng 25 Nu kh, sinh-khi (= ngun gc) ca kh, V dit-tn ca kh khng duyn-hi xy ra, o l no bn theo, thnh-tu dit-tn ca kh? *Tng 26 Nu t trc ti nay khng thy kh, V v-minh c t-tnh, Lm cch no tr-tu thy kh c th sinh-khi, Khi c t-tnh ngha l khng thay i? Tng 27 Tng t tr-tu thy kh (mu thun vi l thuyt t-tnh), Tr-tu bung b sinh-khi ca kh, tht-chng dit-tn kh, Tu tp o-l v bn o-qu thanh-vn, Tt c u khng kh-thi. Tng 28 Theo bn, cc php hin-hu t-tnh. Lm cch no c th tht-chng bn qu ny?

Khi t trc ti nay cha tht-chng, Chng c tnh quyt-nh ri. Tng 29 Nu khng c bn qu, s khng c ngi c qu, V s khng c ngi hng n c qu. V nu khng c tm bc qu thnh, Th cng khng c Tng bo. Tng 30 V khng c bn chn l cao qu, Nn cng khng c Php bo, Khng c Php bo v Tng bo, Lm sao c Pht bo? Tng 31 Theo bn, cc php c t tnh, Khng nhn ni Tm B- m c Pht. V c theo nh bn ni, Khng nhn ni Pht m c B-. Tng 32 Bt c ai khng l Pht, Bi v hin-hu t-tnh, Vn khng th thnh Pht,

D c tu tp o B-tt. Tng 33 Nu cc php u l bt khng (nonempty), Thi khng ai to ti, to phc. Bt khng lm sao to tc c, Do v n c tnh quyt- nh. Tng 34 Theo lun ca bn, do tnh bt khng nn hiu-qu, Xut hin chng tng ng vi hnh-nghip thin c. Theo lun ca bn, do tnh bt khng nn hiu-qu, Khng sinh-khi t hnh-nghip thin c. Tng 35 Nu bn nhn rng hiu-qu n t Cc hnh-nghip thin c. Vy lm cch no kt lun, Cc hiu-qu c tnh bt khng (= c tnh quyt-nh)? . *Tng 36 Khi bn bc b tnh khng ca cc php do duyn khi, Thi bn cng ph , Tt c nhng g hin c ca th-tc.

(= v bn ni chng chng do duyn khi. *Nguyt Xng. Minh c lun) Tng 37 Nu bc b tnh khng, th cc php u c t-tnh/ nh-tnh, Nn khng c s-tc, Cng khng c to-tc v khng c s-tc, V tc-gi th khng to-tc, khng s-tc. Tng 38 Theo quan im hin-hu t-tnh, Th gii s khng a th (v khng c duyn khi), Khng sinh, khng dit, V khng thay i. Tng 39 Nu cc php u bt khng, Ci cha t c s chng t c, S chng c on-dit cc phin no, V chng c dit-tn cc au kh. Tng 40 Bt c ai thy duyn khi, u thy chn-l v kh, Sinh-khi v dit-tn ca kh, V o-l thot kh.

___________________________ *Tng13, 14, 15, 26, 36 : dch theo Ngi Nguyt Xng ging trong Minh c lun. Bn qu trong tng 28: Nhp lu, Nht lai, Bt hon, A la hn ____________________________ Ph Bn: Bn V = Chn Nh i s Tng Triu (384 - 414) trong Triu lun, phn Tng Bn Ngha ging: Bn v, Tht tng, Php tnh, Tnh khng, Duyn hi, nm danh t trn vn ch c mt ngha. vch ra tng ch chnh php l cn bn ca bn Lun, hai ch Bn V ch ngay tm tch dit vn khng mt php, li tt c tng, dt bt Thnh phm, nn gi l Bn V, chng phi c lm thnh v. (c ngha l chng phi t hu ln bin thnh v, v Bn V ny n vt ngoi ci c v khng tng i. Thch Duy Lc). V tt c php u do vng tm ty duyn bin hin m c, tm vn v sanh, ch do nhn duyn hi hp m sanh nn gi l Duyn Hi. V duyn sanh ra cc php, vn khng c tht th, do nhn duyn sanh ra nn ni khng, nn gi l Tnh Khng, v php th l chn nh bin hin nn gi l Php Tnh. Do chn nh php tnh m thnh cc php, chn nh khng c tng, nn bn th cc php tch dit, nn gi l Tht Tng. V bn v l th ca tm, duyn hi l dng ca tm, tht tng, php tnh, tnh khng, u l ci ngha do tm to thnh vn php nn ni l mt ngha vy Ti sao vy? Tt c cc php u do nhn duyn hi hp m sanh, duyn hi m sanh th khi cha sanh khng c, duyn la th dit, nu m tht c, c th chng dit. Theo m suy ra th bit, d nay hin ra c, ci c y tnh thng t khng, v tnh thng t khng, nn gi l Tnh Khng, bi v tnh khng nn gi Php Tnh, php tnh chn thc nh th nn gi l Tht Tng, tht tng vn khng c t th, chng phi do suy lng m cho l khng, nn gi l Bn V.

(Trch t Triu Lun Lc gii. Thch Duy Lc dch, in trong Ch Kinh Tp Yu, trang 470 - 471). CH THCH Ch thch 1- 9 trch t Pht quang i t in, Thch Qung dch, xb 2000. 1. Chn Nh: Sanskrit: bhuta-tathata hoc tathata. Ch bn th chn thc trn khp v tr; l ngun gc ca ht thy mun vt. Cn gi Nh nh, Nh thc, Php gii, Php tnh, Thc t, Thc tng, Nh lai tng, Php thn, Pht tnh, T tnh thanh tnh thn, Nht tm, Bt t ngh gii. Trong sch Pht Hn dch thi k u dch l Bn v. Chn, chn tht khng h di; Nh, tnh ca s chn tht y khng thay i. 2. Nh th Mi nh th: Nh th tng, Nh th tnh, Nh th th, Nh th lc, Nh th tc, Nh th nhn, Nh th duyn, Nh th qu, Nh th bo, v Nh th bn mt cu cnh ng. Phm Phng tin kinh Php hoa ni: Ch c Pht vi Pht mi thu sut c thc tng cc php. Ngha l cc tng nh th, tnh nh th, th nh th, lc nh th, tc nh th, nhn nh th, duyn nh th, qu nh th, bo nh th v u cui rt ro nh th. Tc tng trng (Thc tng) ca ht thy cc php xa nay u c 10 th Nh th. (Pht Quang i T in, Thch Qung dch, trang 5526) 3. Si, Ngu si. Si, Ngu si; delusion; Skt. moha; mudha. Ngu si. Cng gi Si, V minh. Khng c tr sng sut, ngu ti m mui, gp vic khng th phn on ng n, l 1 trong 6 phin no cn bn [tham, sn, si, mn, nghi, kin (=c kin)]. Kin chp c 5 kin: thn kin, bin kin, t kin, kin th kin, gii cm th kin.

Si. ng ngha V minh, V tr. Ngu si, tn 1 tm s, l tc dng tinh thn ca s ngu mui v tr, khng r s l. Theo lun Du gi s a quyn 86 th Si cn c cc tn gi khc na l: V tr, V kin, Phi hin qun, Hn mui, Ngu si, V minh, Hc m, (Pht quang i t in. xb 2000. Thch Qung dch. 7374 trang) Si trong nhm 5 phin no cn bn: tham, sn, si, mn, nghi. Nm th phin no ny thng sai khin tm thn hnh gi, lm cho tri ni, ln ln trong ba ci nn gi l s (ng n s). Tr n, kh dt tr nn gi l n s, tc l phin no m lm vi th gii hin tng. Tham, sn, si, mn, nghi: attachment, aversion, delusion, pride, doubt. Si; Ngu si; Ngu si v tr: delusion 4. Thi thit: prajnapti Lun thi thit: bn dch c gi l -- Lun phn bit gi danh. Th gian thi thit, nhn thi thit, nghip thi thit 5. Gi danh Sanskrit: Prajnapti. Pali: Pannatti Danh t c tm t ra gi cc php do nhn duyn ho hp m c. i tha tuy c su, cn khc nhau, nhng t tng nhn v php u l gi danh th nh nhau. Phi Trung qun cho rng, ng v phng din tc m ni, th cc php duyn sinh tuy l c gi, nhng, ng v mt chn m bn, th cc php u l khng. Cn phi Du gi ch trng, nu y c vo ngha t tp, th cc php c tp thnh u c tnh t tp, tng tc, phn v, cho nn gi l gi c, cn cc php tp thnh nh tm, tm s, sc, v.vdo nhn duyn sinh th l, da vo php tht c ny m ni l gi c, bi th, tnh y tha khi gm chung cho c gi v tht. i tha ngha chng gii thch Gi danh c 4 ngha: 1. Cc php khng c tn, gi t tn cho, nn gi l gi danh Nh ngi ngho hn, gi gi l giu sang. 2. Nh nhng vt khc m c tn, nn gi l gi danh. Nh nh cc un m c tn chng sinh, nh di m c tn ngn, nh ln m c tn nhv.v

3. Tn gi gi l gi danh, cc php th tc u khng c tnh c nh, nh nhng ci khc m c, ri t cho ci tn gi, nn gi gi danh. 4. Cc php mn tn gi m c nn gi l gi danh. 6. Gi danh hu Gi tt: Gi hu Cc php tn ti u do nhn duyn tp hp m c. Mt trong ba loi hu. Nh thn ngi do bn i, nm un ho hp m thnh, khng c t th, ch c tn gi, cho nn gi l gi danh hu. 7. Gi ho hp Gi tt: gi hp Nh cc nhn duyn t tp li m thnh mt vt, khi nhn duyn li tn th vt y khng tn ti na. V khng c t tnh, chng phi tht c, nn gi l Gi ho hp. 8. H khng. Skt.akasa 1. H khng Ch cho php v vi thanh tnh, khng b chng ngi. 2. H khng Khong khng bao la gm c nm ngha: Trm khp, thng hng, khng b ngn ngi, khng phn bit, dung np ht thy mun vt. Cn theo Tng knh lc quyn 6 th H khng c 10 ngha: Khng chng ngi, cng khp, bnh ng, rng ln, v tng, thanh tnh, bt ng, hu khng, khng khng, v c. 3. H khng. Tn khc ca Khng gii. Ch cho khong khng gian, ni tn ti ca tt c cc php, 1 trong 6 gii. 9. Hin thn thuyt php

ng th ca mun vt cng l nhng li ni php, v cng c gi l hin thn thuyt php, nh hai cu k sau y: Sui reo vang nhng li thuyt php Non xanh bic ton thanh tnh thn Kh thanh tn th qung trng thit Sn sc v phi thanh tnh thn. y cng gi V tnh thuyt php. _______________________ 10. H v, Ngoan khng (HP) 1. H V trong cc thi tng ca cc thin s ngy xa l t tng ng vi Nit bn. H v trong Ch ngha H V (= ch ngha on dit) c ngha on dit, chm dt khng cn g c v tng ng vi ngoan khng. H v ca ch ngha h v th khc vi H V ca Lo T. 2. Nothingness, ty theo ng cnh, c ngha l emptiness, cng c ngha l openness: tnh khng, chn khng diu vin, chn khng diu hu, bn v, vin dung, dung thng.... 3. Nothingness ca cc trit gia Ty phng c ngha ngoan khng: ci-trng-khng-ca- khngc-g-c || ci trng khng ca ngoan, m ngoan= ngu dt, n n, xu, khng tt lnh, tham lam, cng ci ...c qun tnh chng li bin dch, chng dung thng, chng vin dung ... 11. Ngoan khng [ S dit tn l mt s vt c hiu qu, nn khng th ni khng cn chi c ( ngoan khng) theo kiu ch ngha h v (nihilism). Ngoan khng: ci trng khng ca ngoan. Ngoan: ngu dt, n n, xu, khng tt lnh, tham lam, cng ci , c qun tnh chng li bin dch, chng dung thng, chng vin dung HP] 12. H V ch Ngha (Nihilism): Ch ngha ph nh tt c o c, tp qun, ch , tn gio, hoc chn l, gi tr ca bt c s vt g. Theo Patrul Rinpoche. Li vng ca Thy ti (The Words of My Perfect Teacher). Bn dch 2008, http:/vietnalanda.org. th << Nhng ngi theo ch ngha thng hng (eternalism) tin l c mt ci ng thng hng v mt ng to ho (to lp th gii) hin hu vnh cu bn ngoi ta, chng hn nh cc v thn Isvara v Vishnu.

nhng ngi theo thuyt h v (nihilism) tin rng tt c s vt hon ton t pht, khng c i qu kh hay i v lai, khng c nghip qu, khng c t do v gii thot C 360 biu t vng kin (false view) v 62 biu t t kin (wrong view) (biu t = statement), c th gp chung thnh hai nhm: ch ngha thng hng v ch ngha h v ( =on dit; chm dt, khng c g c). Theo quan im hnh ng khng to nghip qu th thin hnh khng em li li ch, v c hnh khng em li tn hi. >> ____________________ Nu bn c mt thong cht nim v danh t chn nh, bn s bit bn cht ca bn l tnh Bn Pht Ph Hin (Nature of Primordial Buddha Samantabhadra) (Ph Hin= All- around Goodness). Nh vy bn chp thun, ty thun, v h tr (blessing) cho chnh cuc i bn, cuc i ca k khc, hin hu tn sinh, v bn chung vui x bun vi mi ngi, vi vn hu, chung lng u ct vi mi ngi chng li cc thm ha do con ngi v thin nhin gy ra (do v minh, do duyn khi) v bn em li an-n-khng-s-hi cho mnh, cho ngi (benediction: v u th) Nh th bn khng bc ti h v v bn i mt khng long lanh git l thin thu . Mt thong nim v chn nh, gip bn nhn thc bn vn l ng phc c, tt lnh, thin ho, bn gp chnh mnh (encounter yourself), gp bn lai din mc, ta v gp li tnh ta, du chn vin mng ch l ph vn (Thin s Vin Minh) t nhiu nm nay, nhng ngi theo ch ngha h v, ch trng thin hnh khng em li li ch, c hnh khng gy tn hi, v hnh ng khng to nghip qu, em li rt nhiu au thng cho con ngi v mi trng sinh sng. T ng Pht hc ngi V Trc (Asanga 375-430) ging: Si, Ngu si, V minh, V tr, V kin, Phi hin qun, Hn mui, Hc m l ng ngha. V minh l xem ta v k khc l hai, khng phi l mt, ta v th gii l hai, khng phi l mt, th nn c thoi mi gy tn hi cho k khc, cho mi trng sinh sng cho ta mt ci nhn su sc v i sng Vit Nam hin nay di nh hng ca Si, Ngu si, V minh, V tr, V kin, Phi hin qun, Hn mui, Hc m...(HP) _____________________________ 13. Kinh Lng gi ging v sinh, v nh.

c Pht ging v khng c t tnh v php tu tp v t tnh trong kinh Lng Gi (trch Lng Gi Nhp i Tha Kinh, bn dch Thch Chn Thin, Trn Tun Mn trang 164-165):

[76] Li na, ny Mahmati, khng phi cc s vt l khng c sinh ra, m chng khng c sinh ra t chnh chng, tr phi chng c qun st trong trng thi Tam-ma-a, y l ngha ca cc php u v sinh. Ny Mahmati, theo ngha thm su nht th khng c t tnh l v sinh. Tt c cc php khng c t tnh ngha l c mt s tr thnh lun lun c v lin tc, mt s thay i tng st na t trng thi hin hu ny sang trng thi hin hu khc; ny Mahmati, th th tt c cc php u khng c t tnh. y gi l tt c cc php u khng c t tnh. Li na, ny Mahmati, v nh l g? Ny Mahmati, y ngha l nh sng v bng ti, di v ngn, en v trng l nhng biu t tng i v ci ny khng c lp i vi ci kia; nh Nit-bn v lun hi, tt c cc s vt l khng-hai, khng c Nit-bn ngoi ni c lun hi; khng c lun hi ngoi ni c Nit-bn; v ci iu kin hin hu khng c c tnh c lp i vi nhau. Do m bo rng tt c cc php l v nh nh Nit-bn v lun hi vy. V vy, ny Mahmati, ng phi tu tp (th nghim) ci khng, v sinh, v nh v v t tnh. (Mahamati: i Hu) _______________________________ 14. Quan im C Duyn v Ba Bn Tnh (Meditation on Emptiness -- p.391-392) Cc nh C duyn ni rng c Pht dy rng cc tnh vin-thnh-tht (thouroughly established nature) v tnh y-tha-khi (dependent nature) hin-hu thc-hu vt qua s s hi t ngt ca nhng ngi khng th hiu mt tnh khng hoc mt hin tng v thng khng th hinhu thc-hu nhng vn hin-hu. Theo cc nh C duyn, cn c trong t tng Pht l hinhu quy c th tc ca tt c cc hin tng, bi v cc i tng c gi-thit bi cc mnhdanh v cc tm-nim (imputed by terms and thoughts), khng th no tm thy c trong cc cn c ca gi-thit, nhng hin-hu mt cch quy c th tc. Trong h thng C Duyn, s chng c hin-hu t-tnh l biu-ng thuc-tnh (predicate) ca tnh y-tha-khi (cng chnh) l tnh vin-thnh-tht ca chng, xut hin trong tri nhn trc tip hin-hu ng nh n tht s l (= tht-tng) (In the Prasangika system, the absence of inherent existence as a predicate of dependent phenomena is their thouroughly established nature, appearing in direct perception to exist the way it actually does) Tnh khng chng phi l mt ci bit lp vi th gii ca cc i tng nhng l phm tnh cao nht ca chng.

Bi v trong h thng C Duyn tnh khng -- s chng c mt ca hin-hu t-tnh (inherent existence; svabhavasiddhi) l bn-tnh (nature; svabhava) ca tt c cc hin tng, nhng khng nn ngh rng tt c cc ngha ca bn-tnh (svabhava) u b bc. Bn-tnh c ngha l hin-hu t-tnh th b bc b, nhng bn-tnh c ngha l bn tnh rt ro (final nature) hoc ch l tng (character), t d tng nng v chy ca la th u khng b bc b. (HP -- i , t tnh hiu theo hin-hu t-tnh (svabhavasiddhi) ngha l mi thnh tu (siddhi), mi thnh to (products) vn c ng tnh, c tnh c lp, khng b bin dch th b bc b. T tnh hiu theo tng trng, cht th th khng b bc (c chc nng, hot dng). T tnh hiu theo tnh rt ro, nh T tnh Pht, T tnh Di , Tnh Pht, th khng b bc). Tnh rt ro m cc hu tnh bnh thng tng tng trong cc tng y-tha-khi (dependent phenomena) l mt hin-hu tng-tng (imaginary; tng bin-k-chp), nhng i vi mt v Pht th tnh rt ro hin hot (actual final nature) l mt tnh vin-thnh-tht. Tuy nhin iu ny khng c ngha l c hai cch nhn vo tng y-tha-khi, mt trong mt tng y-tha-khi chnh n tr thnh mt tng bin-k-chp v mt cch khc trong n tr thnh tng vin- thnhtht. Ni kh ng hn l, tnh rt ro trong quy chiu vi mt hu tnh cha c ging dy (untutored being) l mt tng y-tha-khi bi v ngi ny nhn thc hin-hu t-tnh ca cc tng y-tha-khi l tht (to be real), v tnh rt ro quy chiu ti mt v Pht l tnh vin- thnh-tht bi v mt v Pht lin tc nhn thc s chng c hin-hu t-tnh l tnh tht-ti ca cc i-tng. ____________________ 15. Ngi Nguyt Xng trong Lun gii v Bn trm tng ca ngi Thnh Thin vit: y ng l mt hin-hu t-tnh (svabhava) ca cc hin tng, l, khng ty thuc vo ci khc. S phi hin-hu ca ng ny l v-ng. V ng ny c thc chng hai ln xuyn qua mt phn chia thnh con ngi v cc hin tng (khc) -- mt v ng ca cc nhn th v mt v ng ca cc hin tng (khc) [nhn ng v php ng]. (trch theo J.Hopkins. Meditation on Emptiness -- trang 637) _________________________ 16. Duyn khi l g? Ngi Nguyt Xng trong Bn din gii Bn trm bi tng ca Thnh Thin b / Commentary on Aryadevas Four Hundred vit << Hi: Ngi ngh hc thuyt g vy?

Tr li: Ti ngh hc thuyt duyn khi. Hi: Vy th, ngha ca duyn khi l g? Tr li: Duyn khi c ngha l chng c hin-hu t-tnh. N c ngha l s sinh khi ca nhng hiu-qu m chng c mt bn-cht ging nh bn-cht ca nhng huyn-tng, nhng o-nh sng nng, nhng phn-chiu, nhng thnh-ph huyn-thut ca nhng k sng bng mi hng (cn-tht-b), nhng ho-hin, v nhng chim-bao. N ngha l tnh khng v v- ng. (Jeffrey Hopkins. Meditation on Emptiness. p. 674)>> _____________________________ 17. By mi bi tng v tnh khng (Sunyatasaptati), tng 64, ngi Long Th ni: Tuyn b khng nh s-s vt-vt sinh khi do cc nhn v cc duyn trong trng thi tht l ci m o s gi v-minh Mi hai chi duyn khi pht sinh t .(64) To posit things arisen through causes and conditions As real Is what the teacher calls ignorance The twelve limbs arise from that. (64) V trong Bo hnh vng chnh lun (Ratnavali) : Cng ging nh th khi m lm / chp th th gii ging nh o-nh sng nng ny/ trong trng thi hoc hin-hu hoc khng hin-hu / Nu m lm, k s khng t gii-thot.(I:56) (trang 34-35) >

___________________________ 18. Tng m u Trung Lun Bn dch Vit (HP) t bn dch Anh ng ca Jeffrey Hopkins (1996), nh sau: Ti knh l Pht ton gic V thng o s dy Ci g do duyn khi Chng dit, chng sinh, Chng on, chng thng, chng n, Chng i, chng khc, chng mt, Chng c cc cu trc ca tng (chng c hin-hu t-tnh v nh-nguyn i-i) v tch-tnh. < I bow down to the perfect Buddha, / The best of propounders, who taught / That what dependently arises / Has no cessation, no production, / No annihilation, no permanence, no coming, / No going, no difference, no sameness, / Is free of the elaborations [of inherent / Existence and of duality] and is at peace.> ( Meditation on emptiness. p.162) 19. Tng cui ca Trung lun, Ti knh l Gautama i bi

ging php chn tht php duyn khi on tr tt c cc kin chp. 20. B ny b kia Ngi Nguyt Xng vit trong Minh c lun, trch dn Kinh Bt Thin Tng Bt Nh: Bt c ai mun tr thnh mt ngi i theo mt gic-gi hoc mt gic-gi, hoc mt php- vng, m khng trc-nhp s tch-tnh ny (bt-nh ba-la-mt), s khng thnh tu chi c: mt ngi m khng nhn ra c cc b ca mt con sng s khng th ti c hoc b ny hoc b kia (Whoever desires to become a follower of the realized one or a realized one himself, or a monarch of the truth, without attaining this imperturbableness, will achieve nothing: a man who does not discern the banks of a river will not arrive either at this bank or the other.) ( trch t trang 174, on 354: Lucid Exposition of The Middle Way. The Essential Chapters from the Prasannapada of Candrakirti. Translated from The Sanskrit by Mervyn Sprung in collaboration with T.R.V. Murti and U.S. Vyas) [Osho ni n Pht c gi l gic gi (seer), khng ai gi ngi l t tng gia (thinker)] 21. Tnh khng chng lm rng thng cc php, bi v cc php t chng rng thng [Tsong Khapa. Ocean of Reasoning. i Hi ca Suy L. Lun ging v Trung Lun ca Long Th. p.300] [4.2] The Kasyapa parivarta-sutra (Phm Ca Dip trong Kinh Bo Tch ( Ratnakuta-sutra): Tnh khng th khng lm rng thng (= trng thng) cc php (=hin tng), bi v cc php t chng th rng thng; ci m n l v tng khng lm cc php v tng, bi v cc php t chng v tng; ci m n l v nguyn khng lm cc php v nguyn, bi v cc php t chng v nguyn. Phn tch nh th, ny, Ca Dip, c gi l trung o.-- s phn tch ng tht cc php. Ny, Ca Dip, ti ni rng bt c ai phn tch tnh khng bng cch i tng ha tnh khng th , ang ri xung thp cch xa vi gio php ca ti. That which is emptiness does not empty phenomena, because phenomena themselves are empty; that which is signlessness does not make phenomena signless, because phenomena themselves

are signless; that which is wishlessness does not make phenomena wishless, because phenomena themselves are wishless. To so analyze, oh Kasyapa, is called the middle path in the correct analysis of phenomena. Oh , Kasyapa, I say that whoever analyzes emptines by objectifying emptiness has fallen, fallen far from my teachings. [trang 300] [4.3] [ Ngi Tsong Khapa ging ] Nhng biu t rng nhng s-s vt-vt nh tnh khng chng lm rng thng cc php nhng rng cc php t chng rng thng v.v c ni rng khng nn c quan im rng cc php khng t chng thc l rng thng m thc l c lm rng thng bi mt ci g khc. Khi ni rng hu-nim-ha tnh khng l ang ri xung thp cch xa,th cch th ca s hunim-ho l, nh n c ni trong bt c ai i-tng-ha tnh khng, s i-tng-ho (ny) ca tnh khng to lp tnh khng nh l mt hin-hu th thc hu (= hin hu c t tnh), nhng n khng hon ton l s hu-nim-ha tnh khng nh l y l tnh khng. Ni mt cch khc i, l mt iu mu thun khi ni ngay sau rng s phn tch c ba ci ny (tnh khng, v tng, v nguyn - HP), gm c tnh khng, l trung o. [1.Nu i tng ha tnh khng thnh mt hin hu th c t tnh t d t tnh lm rng thng cc php th l iu sai lm xa vi gio php .2. Nhng s phn tch tnh khng, v tng, v nguyn a n s hu nim ho y l tnh khng (th s hu nim ha ny hon ton khc hn vi s i tng ho ni trn) th s phn tch tnh khng, v tng, v nguyn , theo cch th nh th c gi l trung o - HP]. Phng php ng dng t d ny c minh ha trong trng hp bt c ai kin chp tnh khng th khng cu cha c, nh bn kinh ni n , ..ng V Thng lc p, Ny, Ca Dip, cng ng nh vy, khi tnh khng chnh l ci xa i tt c cc kin chp, ti gi mt ngi chp nhn tnh khng nh mt kin chp l k khng cu cha c. The statements that such things as emptiness do not empty phenomena but that phenomena themselves are empty etc., means that it should not be taken that phenomena are not themselves truly empty are truly emptied by something else. When it says that to conceptualize emptiness is to have fallen far, the mode of that conceptualization is, as it is said in whoever objectifies emptiness, the objectification of emptiness as truly existent, but it is not just the conceptualization of emptiness as this is emptiness. Otherwise, it would be

contradictory to say immediately that the analysis of these three, including emptiness, is the middle path. The method of the application of the example to that which it illustrates in the case of whoever views emptiness is incurable is, as the sutra puts it. .The Transcendent Lord then replied, Oh, Kasyapa, in exactly the same way, when emptiness is that which eliminates all views, I call someone incurable who adopts emptiness as a view [trang 300] ________________________ 21. -- c t Lai Lt Ma. Ci nhn tnh bit ca tht ti tnh/php tnh. (Lc trch) (Nguyn bi ng trn thuvienhoasen.org v hoagiacngo.com) 1* iu quan trng u tin l hy c c (acquire) mt s thng hiu sng t thu o nhng phng din khc bit ca hin-hu theo quy c th tc, s-s vt-vt hin-hu theo nh danh nh th no. Sau chng ta kho st v cch no nhng s-s vt-vt ny hin-hu theo quy c th tc v chng c hin-hu t-tnh, nhng hin-hu ch bi gi-danh (designation), ngha l ngh v chng trong hai phng din. Mt phng din l tnh khng hoc s chng c hin- hu t-tnh, v mt phng din khc l s ty thuc ca chng vo cc thnh t khc. Khi chng ta ni chuyn v mt s vt g hin-hu do gi-danh, chng ta ang ni n hin hu ch trong vai tr c gi-thit bi nhng mnh-danh v tm-nim, nhng chng li khi nim phi hin-hu ton th ca n. __________________ 2* Bi v c mt s nguy him ln lao khi tnh khng b xem nh thng hng, tuyt i, v hin hu thc s, nn c Pht nhn mnh rng tnh khng cng phi c hiu l chng c hinhu t-tnh. (Because there is a great danger of emptiness being regarded as permanent, absolute, and truly existent, the Buddha emphasized that it too should be understood as being without intrinsic existence) ____________________ 3* Tt c cc hc phi Pht gio chp thun bn php n. c Pht dy, th nht rng tt c cc php hu-vi u chuyn bin, ngha l mi mi s-s vt-vt u ty thuc vo cc thnh t khc. Th nh, tt c s-s vt-vt nh nhum u gy ra kh. iu ny khng c ngha l chng ta phi lui bc trc kh au mt cch d dng, bi v n th ba ni rng tt c cc hin tng u v

ng. Chng th rng thng chng c hin-hu t-tnh; chng khng c hin-hu tht. Mc du y l bn cht tht ca chng (v ng), nhng bi v nhng khi nim sai lm ca chng ta, nn chng ta thy cc hin tng trong trng thi hin-hu mt cch c lp. Nu chng ta l hi thng hiu iu ny, chng ta s c th tm thy con ng tu tp i ti gii thot, hoc con ng ra khi sinh t tng tc. n th t tuyn b r rng rng nit-bn hoc gii-thot l tch- tnh. Bn im ny thc s tm tt nhng ch gio ca c Pht. (v thng, kh, v ng, nit bn tch tnh) ______________________ 4* Ch xuyn qua s an tr do phn tch ph nh hin hu t tnh m bn s c kh nng thc chng tnh khng v lm suy yu v minh. Ch ngh mt cch n gin rng s vt u rng thng do bn cht v khng c hin-hu t-tnh s khng tr gip xo b v-minh. ________________________ 5* Mt cch tng t, c Pht, cc hu-tnh, lun-hi v nit-bn u ging nhau trong ngha l tt c u chng c hin-hu t-tnh. (Similarly, the Buddha, sentient beings, the cycle of existence, and the state beyond sorrow are the same in the sense that they lack intrinsic existence). ( y ch bc b hin-hu t-tnh, cn T Tnh Pht, T Tnh Di , Tnh Pht ,cc ngha ny ca T Tnh u khng b bc. Xem Ch thch 14 -- Quan im C Duyn v Ba Tnh. HP) ____________________________ 6* Th nn quan im chung ca tt c cc hc phi trit hc l cc hin tng trc xut cc oan ca ch ngha on dit (= ch ngha h v: nihilism) v tnh khng trc xut cc oan ca ch ngha tuyt i (absolutism: ch ngha thng hng) (It is said that it is common to all philosophical schools that appearances dispel the extreme of nihilism and emptiness dispels the extreme of absolutism) Khi chng ta thc hnh thin nh v tnh khng c hai thnh t chng ngi cn trnh: tri kin cc oan ca ch ngha thng hng v ch ngha h v. c im ni bt ca suy l duyn khi l tnh khng c nng lc trc xut c hai cc oan ny mt cch ng thi.

Vn bn (ang tu hc y) ni rng tnh khng ca hin hu t tnh tri khp mi s vt t sc (hnh dng) ti tm tnh bit hon ton (= b tm ti hu). Tnh khng chng phi ch thun l mt tin lp lun trit hc, cng chng phi l mt tri kin h v ch ngha, bi v l hi thng hiu v tnh khng s dn n l hi thng hiu v duyn khi. Tnh khng l mt i tng ca tr tu bt nh tht chng bn cht ti hu ca cc hin tng. Thc chng ca n dn ti s xo b hai s che lp che lp ca nhng phin no v nhng che lp i vi nht thit tr. (The distinctive feature of the reasoning of dependent arising is that it has the power to dispel both these extremes simultaneously. The text says that emptiness of intrinsic existence pervades everything from form up to the fully awakened mind. It is not a mere philosophical postulation, nor is it a nihilistic view, because understanding of it will lead to the understanding of dependent arising. It is an object of the wisdom that realizes the ultimate nature of phenomena. Realization of it leads to eliminating the two obstructions disturbing emotions and the obstructions to omniscience) ___________________ 7* Gi y, bn vn ni: Trong khong gia mi hai thi thin nh, hy ging nh mt huyn thut s, k to lp cc huyn tng. Chng ta hiu iu ny nh th no? iu ny ni rng khi bn ra khi thin nh chuyn nht cnh tnh, cc hin tng vng chc nh cc tng v ni i c th xut hin mt cch khc bit i cht t, dng nh chng c to lp ca chnh tm ca bn. khng phi l iu c xem l huyn tng y (That is not what is meant by illusion here) ng li ng tht mi s vt xut hin trong trng thi h huyn l khi bn thy n trong trng thi ging nh mt o nh sng nng (mirage), mt huyn tng (illusion) hoc chim bao (dream), th nn bn khng thy bt c mt s vt g c hin hu t tnh hoc c lp. T nhng hnh dng

ln ti tm tnh bit hon ton (tm ton gic), bn nn nhn thy tt c cc hin tng trong trng thi ging nh cc huyn tng. Trong thi kho thin hin hnh, bn ph nh hin-hu t-tnh ca cc hin tng v thy tnh khng trong trng thi trong bn cht ca h khng. Khi bn ra khi thin nh, bn xem (view) cc hin tng trong trng thi h huyn hoc gi di. Mc du chng chng c hin-hu thc-hu, tuy th chng vn phng chiu mt hin tng ca mt hin hu thc hu. (During the actual meditation session, you negate the intrinsic existence of phenomena and see emptiness as in the nature of space. When you arise from meditation, you view phenomena as illusory or deceptive. Although they lack true existence, still they project an appearance of being truly existent). Th nn c mt s mu thun gia ng li s vt hin-hu v ng li chng xut hin i vi chng ta. Duy tr mt s nhn bit sng t ca iu ny l ngha chn tht ca nhn thy s vt trong trng thi ging nh cc huyn tng y. chnh l ni rng sau khi bn thc chng tnh khng, th chng cn lm iu chi c bit cho cc s vt xut hin trong trng thi ging nh cc huyn tng; n duyn hi xy ra mt cch t nhin (v tc; v dng cng) (it occurs naturally). Tc gi ni rng trong qu kh cc hc gi hu danh (certain scholars) nhm ln ngha t d v mt huyn tng. H din dch n ng rng s-s vt-vt khng hin hu g c. H ni rng mc d con ngi xut hin trong trng thi con ngi, trong thc ti h khng l con ngi, v cc th khc na. y l mt s hiu sai lm v tnh khng. Nu mt ci bnh th khng l mt ci bnh, lm cch no n c th l mt ci ct hoc bt c ci g khc? Bn s phi ni rng ci bnh khng hin hu g c. Nu iu ng, v s khng c cn bn trn gii thch tnh khng, s cng chng c tnh khng. Mt s thng hiu ton ho tnh khng nn tng cng s thng hiu ca bn v duyn khi. N s khng chi b chnh hin hu ca cc hin tng.(Tnh khng ch ph nh hin-hu t-tnhm khng ph-nh hin-hu. HP) C hai loi huyn tng. Mt ch vo tnh khng, ngha rng mc du s-s vt-vt hin hu, chng khng c hin hu thc hoc c t tnh. Mt din dch khc l du chng chng c hin hu thc, chng phng chiu ci hin tng ca hin hu thc trong ng li . Khi mt huyn thut s lm hin khi huyn thut mt con nga h huyn, con nga huyn thut y xut hin i vi thc mt (nhn thc) ca ng ta. Nhng trong tm ca ng ta ng ta bit rng n l di gt v rng n khng thc s l mt con nga.Th nn ng ta nhn thc bn cht h huyn ca n. Cng mt cch tng t, khi mt ngi thc chng tnh khng, ngay c khi s-s vt-vt xut hin hin-hu thc-hu, ngi ny thy chng trong trng thi h huyn.

Cho ti khi chng ta i ti mt giai on nht nh, chng ta c th thc s trau di s l hi thng hiu ca chng ta v tnh khng, l mt iu rt kh phn bit gia hin-hu hin- hot (actual existence) v hin-hu t-tnh (intrinsic existence). Tuy nhin, xem xt v phng din hin hu, chng ta cn khng c cc hoi nghi no, bi v n c chng minh bng kinh nghim ca chnh chng ta. l tin trn chng ta p dng cc suy l ph nh v th hoc bn cht ca cc hin tng, chng t ng tht rng chng th ty thuc bi bn cht. (That is the premise on which we should apply the reasonings to negate the independentstatus or nature of phenomena, proving that they are dependent by nature) Nu bn c kh nng ph nh cm thc ca hin-hu c-lp trn cn bn ca kinh nghim ca chnh bn, th lc cch th hin hu s ch l hu danh, mt s thun gi-danh hoc mnh-danh (nominal, a mere designation or label). Ni th cng l ni rng ngi thc chng tnh khng th c kh nng phn bit gia hin-hu v hin-hu c-lp. Tuy c thc chng nhng ngi th khng c kh nng gii thch n mt cch thuyt phc cho mt ngi khc l k khng t mnh thc chng. Nu chng ta ch thn n lc, tnh khng m chng ta ca tng trong trng thi bn cht hin hot ca bt nh ba la mt s c thc chng mt cch khi u ch duy mt cch tri thc. S thc chng ny th khng l mt sc mnh i tr c th xo b cc phin no. Tuy nhin, v sau, xuyn qua lin tc an tr vi n, thc chng ny c th tr thnh ht ging cho s sinh thnh kinh nghim ca quang minh gic chiu (However, later, through constant familiarity with it, this realization can become the seed for bringing about the experience of clear light). chnh l i th hin hot xo b cc phin no v nhng ngu si v tr i ni (That is the actual opponent eliminating disturbing emotions and inner delusion) Nhng n cn c nng h tr bi nhng thnh t tng cng b tc, t d s thc hnh ca i bi v tm tnh bit quy c th tc (= tm b tng i). Tm tnh bit quy c th tc l phng din phng php ca tu tp (phng din vn hnh ca tu tp). Thc chng ca tnh khng, l tm tnh bit ti hu, l phng din tr tu bt nh.

Trn cn bn ca s hp nht ca hai tm tnh bit ny, chnh l kh hu nhp vo o l/ con ng tu tp dn ti trng thi qu v ca tht th ton gic, s hp nht ca thn v tm. _______________________ [22] Nh Lc trch t phn ch thch ca Tm diu minh thng tr bi 6 trn thuvienhoasen.org v Tm quang minh gic chiu trn hoagiacngo.com [A] nht ngha v Tc Trch t Pht Quang i T in -- Thch Qung dch -- Hi Vn Ho Gio Dc Linh Sn i Bc Xut Bn nm 2000.[B 6 quyn -7374 trang-v quyn mc lc.] [1.1] nht ngha || Phm: Paramartha-satya || Pali:Paramattha-sacca . Gi tt: nht ngha. Cng gi: Thng ngha , Chn , Thnh , Nit bn, Chn nh, Thc tng, Trung o, Php gii. -- i li vi Tc .|| Chn l su xa mu nhim vt trn tt c php. L mt trong hai . Hc phi Trung qun th cho rng cc bc Thnh hin hiu r l duyn khi tnh khng v thu sut s nhn thc in o ca th tc, ci thu sut y l o l Chn thc, gi l Chn . i tha th ch yu da vo Chn v Tc iu ho s i lp th gian v xut th gian, ri dung hp 2 m qun xt hin tng, gi l Trung qun, Trung o, l mt trong nhng nguyn tc c bn nht ca i tha. Ngoi ra, Thin lm thng dng nht ngha din t cnh gii tuyt i khng th ngh bn. [1.2] Tc || Phm: Samvrti-satya Cng gi: Th tc , Th , Hu || i li: Chn .|| Ch cho l sinh dit c tht c thuyt minh thun theo s hiu bit ca th tc. Ch Th trong th tc , ting Phm c ngha l hoi dit, tc l cc php hu vi u c tng hoi dit.

Cn ch Tc th c nhiu ngha: 1. Ngha khng bit hoc khng r: Tc khng bit hoc khng r ngha chn thc ca cc php. 2. Ngha ngn che: Do nng lc ca v minh ngn che ngha chn tht ca cc php. 3. Ngha nng ta nhau: cc php hu vi u nng ta vo nhau tn ti. 4. Ngha biu din r rng: Tc danh t ngn ng ca th gian c kh nng din by tnh, tng cc php mt cch r rng khin ngi ta d hiu. Ch l chn l bt bin. Ph tc xa gi l Th tc , ngha bt tn. ni vic tc che lp chn l kia. [B] Jeffrey Hopkins: Meditation on Emptiness. Revised Edition 1996. 1018 pp. [ Lc trch trang 399-428 ] [3.1] Ngi Long Th ging nh trong Trung Lun: 1. bn cht ca nh 2. rng nu mt ngi khng hiu bit sng t nh , ngi y khng hiu tinh yu ca kinh Pht 3. mc ch ca s ging dy nh 4. nhng li lm ca nhng nhn thc sai lc v nh 5. rng bi v nh th kh thc chng, Pht khng ging nh vo thi khi u. [3.2] Nh l nhng i tng, khng phi nhng nim hm hn ca chn l, s p v v.vChng l nhng php (dharma), i tng (vishaya), nhng ci hin hu (existents || Skt. sat) v nhng i tng ca tr tu (jneya). Nhng chn l l nhng s-s vt-vt chng hin-hu theo cch chng hin-tng, v nh vy ch nhng chn l ti hu (paramarthasatya; chn , thng ngha , nht ngha , nht ngha), nhng tnh khng (18, 20 loi tnh khng) c tnh c nhng chn l. (Truths are those things that exist the way they appear, and thus only ultimate truths (paramarthasatya) or emptinesses qualify as truths).

[3.3] Nhng i tng vn th sai bit khc nhau khng hin hu theo cch chng hintng, ngoi tr i vi Ch Pht. Nhng i-tng ny l nhng chn l cho mt ci che lp tnh nh th, mt ci tm thc v minh ; th nn chng c gi l nhng chn l cho mt ci che lp ci tht (= Ph tc = Chn l th tc= th tc = tc ) (These objects are truths only for a concealer of suchness, an ignorant consciousness; therefore, they are called truths-for- a-concealer || samvrtisatya ). Nhng chn l cho mt ci che lp ci tht (=th tc ) l nhng ci h di, xut hin theo mt cch v hin hu (= lin tn) mt cch khc. Nh vy, v ch chn l ti hu c th thc s bo ton ngha ca chn l, n khng phi l nhng chn l c phn chia thnh nh . [3.4] Nhng i tng ca tr tu, hoc hin tng (=php), l ci cn bn ca s phn chia nh . V nhng ci c phn chia thnh nh l nhng php (v nhng ci ng ngha php) [php= hin-tng = phenomena], mi thnh vin ca mi phn b l mt php, mt i tng, mt hin hu th (an existent), v mt i tng ca tr tu. iu ny c ngha l mt tnh khng l mt php, mt i tng, hin hu th, v i tng ca tr tu, nh tt c nhng i tng vn th sai bit khc nhau. (This means that an emptiness is a phenomenon, object, existent, and object of knowledge as are all other various and sundry objects) Th nn nh khng l nhng thc th khc nhau; chng l thc th ng nht. y chnh l ci m Tm Kinh nh ni khi kinh ni rngkhng l sc v sc l khng (emptiness is form and form is emptiness). Nh khng phi l mt, nhng c nh danh khc nhau, v chng xut hin mt cch khc nhau i vi tm nim (thought). [3.5] Nhng chn l cho mt ci che lp ci tht (samvrtisatya) c gi nh th bi v tt c nhng i tng khc b v minh gi nh nh hin hu theo cch chng xut hin. Mt tm thc v minh khng phi ch l mt tm thc khng nhn bit tnh nh th, nhng cn l mt ci che lp tnh nh th xuyn qua ng mt cch ch ng vi hin tng h di ca hin hu khch th. (An ignorant consciousness is not just a consciousness which does not know suchness but a concealer of suchness through actively assenting to the false appearance of objective existence.). Tt c nhng php -- ngoi tr nhng tnh khng-- xut hin trc nhng ch th nhn thc theo cch chng chng t chng nh ang hin hu l hin hu t tnh. (All phenomena except emptinesses appear to cognizers that certify them as existing as if they exist inherently.)

Bi v v minh tn ng vi hin-tng ny l gc r ca sinh t lun hi, vai tr ca n trong nhng nhn thc hng ngy th c nhn mnh qua nh danh tt c nhng hin tng ngoi tr nhng tnh khng chn l cho ci che lp ci tht , nhng chn l cho v minh (Since the ignorance that assents to this appearance is the root of cycle existence, its role in every perceptions is emphasized through naming all phenomena except emptinesses truth for-aconcealer , truths for ignorance .) [3.6] Mt chn l ti hu, hoc theo nguyn vn hn, mt chn l i tng cao nht ( paramarthasatya) c gi nh th bi v mt tnh khng l ti thng ca tt c hin tng v l i tng ca tr tu tht chng tnh nh th. N l mt chn l bi v n hin hu theo cch n xut hin trong s nhn thc trc tip (nhn thc trc tip th khc bit vi nhn thc hu nim) [3.7] Nh khng l nhng ci hm-h ca chn l m sng nh c hiu theo li dch (mang tnh hm h m sng) trong nhng bn dch s dng danh t mc n bit, chng hn Absolute Truth v Conventional Truth ( Chn L Tuyt i V Chn L Quy c ) [ The two truths are not vague realms of misty truth as suggested by translations which use the singular, such as Absolute Truth and Conventional Truth ] Paramartha (Sanskrit) dch thnh ti hu (ultimate) th hay hn l dch thnh Tuyt i (Absolute) l v Absolute ng ci g hin hu trong chnh n v ca chnh n, mt cch c lp, trong khi chng c ci g c lp trong h thng Trung qun (Madhymika system), ngay c mt tnh khng. (HP: Tnh khng th khng c lp, th nn Kalu Rinpoche ging-- tnh khng m ra nhng kh th cho nhng bin hin = Emptiness opens to possibilities for manifestations) [3.8] Nh h tng loi tr, ngha l nu mt ci g l chn l cho ci che lp ci tht th khng l chn l ti hu. V nu ci g l chn l ti hu th khng l chn l cho ci che lp ci tht. ______________________ 23. Lun ca nh Trung qun (Thesis of a Madhyamika) (Trch t J.Hopkins. Meditation on Emptiness) Mt nh Trung qun khng c lun (thesis) mu thun vi h thng Trung qun. Hi tranh lun (Refutation of Objection) ca ngi Long Th ni: Nu ti c bt c mt lun no [hin-hu t-tnh],

Lc ti s c li [li v mu thun vi chnh lun ca ti rng chng c hin-hu t- tnh]. Bi v ti khng c lun [hin-hu t-tnh], Ti th khng lm li. (If I had any [inherently existent] thesis, Then I would have that fault [of contradict my own thesis that there were no inherent existence] Because I have no [inherently existent] thesis, I am only faultless). [Nhiu tc gi din dch sai pht biu trn, do khng hiu h thng Trung qun, nn pht biu i nh sau: Ngi Long Th ni ngi khng tuyn b (= khng chn) mt lp trng nn khng ai c th bt li ngi trong cuc tranh lun c, khng th tn cng ngi c. HP] Khng th ni rng mt nh Trung Qun khng c cc lun (theses). Ngi Long Th ch thun ni rng khng c cc lun no ch trng hin-hu t-tnh. Cc nh Trung Qun c nhng lun ph nh v xc nh (negative and positive theses). nh ngha v mt nh Trung Qun theo ngha tng qut (khng phn bit gia nh Trung qun C duyn hoc Trung qun Y t khi) l: Mt ngi knh trnh hc gii thm nh cc kt qu cui cng ca ngi trong khi nghin cu cc gio php Pht gio: bc b mt cch ton din tt c cc cc oan ca thng hng, ngha l, bt c mt hin tng no hin hu mt cch ti hu, v bc b tt c cc cc oan ca on dit, ngha l, cc hin tng khng hin hu mt cch quy c th tc. (A proponent of Buddhist tenets who totally refutes all extremes of permanence, i.e., that any phenomenon ultimately exists, and refutes all extremes of annihilation, i.e., that phenomena do not exist conventionally.) Th nn, tt c cc nh Trung Qun -- C duyn v Y t khi -- xa trnh cc oan ca thng hng hoc hin hu/tn ti xuyn qua bc b cc hin tng hin-hu mt cch ti hu, hin-hu thchu, hoc hin-hu trong tnh tht-ti ca chnh n. H trnh xa cc oan ca on dit hoc phi hin-hu xuyn qua khi rng tt c cc hin tng hin-hu mt cch quy c th tc, hoc mt cch mnh danh.

T madhyama quy chiu ti trung o m s-s vt-vt l, ngha thm thm ca duyn khi cch tuyt hai cc oan, thng hng v on dit. Cc cc oan y l cc tng trng sai lc ca hin-hu v phi hin-hu. Bi v cc hin tng khng hin-hu mt cch ti hu, hin-hu ti-hu ca cc hin tng l mt cc oan ca hin-hu. Bi v cc hin tng hin-hu mt cch quy c th tc, s phi hin-hu ca ca cc hin tng mt cch quy c th tc l mt cc oan ca phi hin-hu. Tuy nhin trnh xa cc cc oan ca hin-hu v phi hin-hu khng c ngha l cc nh Trung Qun t ngn khng khi cc lun v hin-hu v phi hin-hu bi v h lun rng cc hin tng hin-hu mt cch quy c th tc nhng khng phi mt cch ti hu, ngay c nu cc lun ny hin-hu mt cch mnh-danh. 24. Huyn tng do huyn thut -- v phi hin hu Ngi Nguyt Xng vit bnh gii Bn trm tng ca Thnh Thin: Khi s vt duyn khi c thy trong tht-tng, Chng hin hu ging nh cc huyn-tng do huyn-thut, khng phi hin hu ging nh a con ca ngi n b khng kh nng sinh con. When the dependently arisen are seen as they are, They are [existent] like magical illusions, not [nonexistent] like the child of a barren woman. 24*. Khi nghe ni rng tt c cc hin tng u khng c hin hu t tnh, mt s hc vin kt lun mt cch sai lm rng hin-hu t-tnh hin-hu, (v h tng c hin hu t tnh nn mi c pht biu chng c hin hu t tnh. HP) nn h xem li thy l chng c gi tr. 24** Ngi Nguyt Xng, B tt a th mi, Php vn a. Ngi Thnh Thin, a th by, Vin hnh a. Ngi V Trc, a th ba, Pht quang a. Ngi Long Th, c kinh ghi a th nht, Hoan h a, nhng ngi Atisa trong Lamp for the Path to Enlightenment, do chnh ngi lun gii ghi Ngi Atisa c c bn kinh ghi Ngi Long Th a th t, Dim hu a (HP). Vua Pasedena (Ba t nc) mt bn kinh ghi tin thn ca vua a th t, Dim hu a (HP) . 25. Thc phn tch (analytical consciousness) (Trch t A.C. Klein. Path to the Middle. Oral Madhyamika Philosophy in Tibet. The Spoken Scholarsip of Kensur Yeshey Tupden. Sri Satguru Publications. 1994-- page 49) Thc phn tch -- ch th phn tch v ti hu -- ph hy hoc bin bc hin hu ca mt hin tng hin hu thc hu. Mc du, t d cc cn nh hin-hu thc-hu khng hin-hu, hin tng ca mt cn nh hinhu thc-hu hin-hu. Cn nh gi-thit-hu hoc quy-c th-tc th khng b bc b trong khi cn nh hin-hu t-tnh b bin bc.

(This analytical consciousness -- an analyzer of the ultimate -- undermines or refutes the existence of a truly existent phenomenon. Although truly existent houses, for example, do not exist, the appearance of a truly existent house does exist. The conventional or imputedly existent house is what is left over once the inherently existent house is refuted) Cn nh hoc c nhn gi-thit-hu hin-hu mt cch quy c th tc. Cn nh hoc c nhn hin-hu t-tnh, khng hin hu g c, ngay c trn phng din quy c th tc. Nh vy, cn nh gi-thit-hu l mt ci duyn khi theo ngha trng thi (1) ty thuc vo cc nhn v cc duyn, (2) ty thuc vo cc b phn ca chnh n, v (3) c gi thit / gi danh bi tm nim. Hn na, chnh hin hu ca cc hin tng th c lun chng (c khi l ng: posit) ty thuc vo mt ch th nhn thc hiu qu (a valid cognizer) (t d khng nhn thc sai lc do bnh tt, say sa nhn khng r. HP). y l ngha hin hu mt cch quy c th tc hoc c gi thit/ gi danh. Nh vy theo nh Trung qun C duyn, tt c cc hin tng -- quy c th tc v ti hu -- u c lun chng trong s ty thuc vo nhn thc c hiu qu. (This imputedly existent house or person conventionally exists. The inherently existent house or person does not exist at all, even conventionally. Thus, the imputedly existent house is a dependent arising in the sense of being (1) dependent on causes and conditions, (2) dependent on its own parts, and (3) imputed by thought. Moreover, the very existence of phenomena is posited in dependence on a valid cognizer; this is what being conventionally or imputedly existent means. Thus according to Prasangika Madhyamika, all phenomena -- conventional and ultimate -- are posited in dependence on valid cognition) 26. V ng (J. Hopkins. Meditation on Emptiness p.213- 283) Mt v thy bt u ch dy hc tr mt cch truyn thng bng bn trnh by th gii Pht gio Thy khi s vi v ng l mt cn bn (basis) chia thnh phi hin-hu-th (the non-existent; Skt.asat) v hin-hu-th (the existent; Skt. sat). Trong h thng C Duyn v ng ngha l khng hin-hu mt cch c t-tnh. Hng mc th nht ca th gii Pht gio l hin-hu-th v-t-tnh (non-inherently existent) bi v c hai cc hin-hu-th v cc phi hin-hu-th u khng hin-hu mt cch c t-tnh.V khng s vt g hin-hu mt cch c t-tnh, y l hng mc rng ln nht kh thi. Cc phi hin-hu-th (non-existents)

Cc t d ni danh v phi hin-hu-th l lng ra, sng th, mt trng th hai ( nh nguyt; a double moon). Cc hin-hu-th (existents) Mt hin-hu-th l hin-hu-th v-ng, hoc v-t-tnh ; s hin-hu v-t-tnh ca n l mt tnh khng (An existent is selfless, or non-inherently existent; its non-inherent existence is an emptiness) Cc ng ngha ca hin-hu l hin-tng (dharma; php; hin tng), i-tng (object; vishaya); i-tng ca tr-tu (Object of knowledge; jneya) v cn c kin lp (established base; Skt. vastu). Nh vy, mi s vt hin hu l mt hin-tng (phenomenon; dharma), c chuyn dch nh th bi v tt c dharmas (cc php) u l cc i tng ca tr tu v c th xut hin i vi tm, ngay c cc hin tng thng hng t d tnh khng v h khng. Tt c cc hin-hu-th u l cc i tng bi v bt k chng l cc ch th hoc cc i tng chng u c th l cc i tng ca mt tr/thc (consciousness). Tt c cc hin hu th u l i tng ca tr tu (objects of knowledge), hoc mt cch nguyn vn hn, cc i tng ca nhn bit (objects of knowing), bi v cc i tng c nhn bit mt cch lin tc bi mt tr/ thc no (some consciousness). Tt c cc hin-hu-th u l cc cn c hin-hu-th hoc cc cn c kin lp bi v chng c thit lp nh l hin hu bi cc ch th nhn thc hiu qu (All existents are existent bases or established bases because they are established as existing by valid cognizers). Cc ch th nhn thc hiu qu l cc tr/thc chng u l hoc ch th tri nhn trc tip (direct perceivers) nhn thc cc i tng ca chng khng qua phng tin ca cc hnh nh v cc khi nim (without the medium of images and cconcepts), hoc cc tr/ thc suy lun (inferring consciousnesses) nhn thc cc i tng quy chiu ca chng (their referent objects) xuyn qua cc hnh nh v cc khi nim. Hin-hu-th (existent) chia lm hai loi: hin-tng thng-hng (permanent phenomenon ; Skt. nitya) v s-vt ( thing; Skt. bhava). Hin tng thng hng c 4 loi: 1. h khng (space; Skt akasha) 2. s dit tn phn tch ( analytical cessation) 3. s dit tn phi phn tch ( non-analytical cessation)

4. nh th (suchness; Skt. tathata). S-s vt-vt (things) y l mt cch phn chia khc ca cc hin-hu-th gm cc s-s vt-vt (things or actualities). nh ngha ca s vt (bhava) l: ci c kh nng thc hin mt chc nng (c bit chc nng to ra mt hiu qu) (The definition of thing is: that which is able to perform a function (particularly the function of producing an effect). S vt hoc cc sn phm, c chia thnh ba: 1. sc (form; Skt. rupa) 2. Tr (consciousness; Skt jnana) 3. yu t cu thnh phi lin kt ( non-associated compositional factor; Skt. viprayukta-samskara) . Sc chia ra lm 11 loi : 1. nm cn vt l : cn mt, cn tai, cn mi, cn li, cn thn ( five physical sense powers: eye sense, ear sense, nose sense, tongue sense; body sense), 2. nm i tng ca cc cn: sc trn, thanh trn, hng trn, v trn, xc trn 3. cc sc/hnh dng l i tng cho thc tinh thn (forms for mental consciousness). Phn b th nh ca s vt, hoc cc hin tng v thng l tr (consciousness; jnana) , c nh ngha l sng t v nhn bit (clear and knowing) (quang minh gic chiu) . Tr (consciousness; jnana) gm c tm (mind; Skt. chitta) v cc yu t tinh thn /tm s (mental factor; Skt. chaitta). Tm gm c 6 thc: thc mt, thc tai, thc mi, thc li, thc thn, thc ( thc: mental consciousness; Skt.manovijnana). Tm nhn thc tnh khng, hoc mt cch suy lun, hoc mt cch trc tip, l mt thc tinh thn (= thc), khng phi l thc mt, mi, tai, li, thn, ngoi tr trng hp ca mt v Pht cc thc u c chc nng dung thng (cross-functional). thc c kh nng (capacity) thm nhp, trc nht mt cch khi nim v sau mt cch v nim, bn cht ca cc hin tng, bn cht ny khng nhng vt ngoi ci tri nhn cm thc ca mt ngi khng phi l Pht (non-

Buddhas sense perception) nhng cng cn b che lp bi s bao trm c tnh h di (a false overlay) i theo tri nhn cm thc cho ti khi t Pht qu. Trong s ty thuc vo suy l , thc trc nht tht chng tnh khng ca mt i tng bit th mt cch hu nim -- bng cch thc ca hnh nh ca mt tnh rng thng (a vacuity) l mt tiu cc ca hin hu t tnh; sau xuyn qua s an tr (familiarity) vi tr tu , yu t hnh nh c chuyn mt, t ni thc tr thnh tr tu nhn thc mt cch trc tip tnh khng ca mt v Hin Thnh ( Superior). ______________________________ 27* T Anh Vit Inherent existence: Skt svabhavasiddhi = hin hu t tnh; hin hu c t tnh] Reality (Skt.dharmata): tnh tht ti; tht ti tnh; php tnh; tht ti Dharmata (Skt): Php tnh in ones own right = not through anyone else but directly : trc tip t n, khng xuyn qua mt ci g khc posit (verb): khi lun im. posit = (formal) state (something) as the basic information or reason in an argument. untenable (adj) : khng th bo v c in turn: k tip attachment, aversion, delusion, pride, doubt: tham, sn, si, mn, nghi. delusion: Si; Ngu si; Ngu si v tr conditioned things: cc php hu vi; cc php do duyn hi reality: Skt. dharmata reality: actual reality ; emptiness/tnh khng (trong i Tha) apparent reality: Skt. dharmin.: tnh tht ti hin tng

dravya: Skt. vt; cht th vastu (Skt.): entity; established base: s; s kin; d kin; thc; thc tnh; thc cht; cn bn; s y ; y x; cn c kin lp character/sign : nimitta (Skt.): tng (v bn ngoi) characracteristic: laksana (Skt.) : tng; hnh tng; du hiu ( phn bit vi s vt khc) true existence: hin hu thc hu = inherent existence: hin hu t tnh *Theo i Tha, tht ti tnh v tng trng ca cc hin tng quy chiu ti th gii ca chn l quy c th tc c c tng ho bi tnh nh nguyn i i, nguyn nhn v hiu qu, v tnh vn th. iu ny th tng phn vi tht ti tnh hin hot, l bn cht ti hu ca cc hin tng. (According to Greater Vehicle, the apparent reality of phenomena refers to the world of conventional truth characterized by duality, cause and effect and multiplicity. This is contrasted with the actual reality, which is the ultimate nature of phenomena) afflicted intelligence: klistaprajna (Skt.): tr tu b phin no _____________________ * Tm thc = thc = thc = thc = vijnana (Skt.) = consciousness = mental consciousness = thc th su (= the sixth consciousness) = thc mt na ( manovijnana) Thc th by = = mt na = deluded consciousness Thc th tm (the eighth consciousness) = thc cn bn (fundamental consciousness) = thc alaya = thc a li da (alayavijnana)= tng thc = tng thc ________________________ *impute (v) , imputed, imputedly, imputation: tm dch chung l: gi thit, gi danh, thi thit, mnh danh tm thi, tng tng, tng trng, biu tng, thit lp tm thi: v cng din prajnapti (Skt). Prajnapti trong tng 18 chng 24 (bi ny) K.K.Inada dch l provisional name (i.e . thought construction) ( = tn tm thi ngha l cu trc tm nim) *design (v) , designated, designation: tm dch nh trn , v cng din Prajnapti (Skt).

imputedly existent: Prajnaptisat : gi thit hu. *Ngi Nguyt xng, trong Minh c lun, nhiu ln khng nh khng v Pht no dng ngn ng ngoi tr khi c mc ch hng dn hu tnh i ti gic ng. Khi nim gi danh, gi thit, thi thit, tng trng (prajnapti) rt quan trng c din t trong nhiu bn kinh, t d Kinh Kim Cng: < _ Tu B ! ngi th no? B tt c trang nghim Pht chng? _ Bch Th Tn, khng. Ti sao? Ni trang nghim Pht , tc phi trang nghim, th danh trang nghim. _ Cho nn Tu B ! Ch B tt ma ha tt nn sanh tm trong sch nh th, l chng nn khi tm tr sc, chng nn khi tm tr thanh, hng, v, xc, php, ng v s tr m sanh k tm > Thy Duy Lc lc gii , trong Ch Kinh Tp Yu: Ni trang nghim Pht , tc phi trang nghim, th danh trang nghim. y l ngha ba cu trong kinh ny: Cu th nht cho trang nghim Pht l tht; cu th nh dng ch phi ph ci chp tht ca cu th nht; cu th ba cho tt c tn gi u l gi danh. Cu th nht trang nghim Pht l gi danh, cu th nh phi trang nghim cng l gi danh, cu th ba th danh trang nghim cng l gi danh. Vy th gi danh th chng c ngha tht, cho nn Pht ni: Phm l li ni u chng phi ngha tht ____________________________ *Chn l quy c th tc/ tc / th tc : conventional truth. Conventional truth c th dch l chn l th tc, nhng y c dch di dng l chn l quy c th tc l v 1. mun gi th tc l theo nguyn ch phn, v cc kinh u nhn mnh ngha che lp/b che lp do v minh, v tc/ th tc c hm che lp, v 2. mun gi quy c, l v c gi quen vi Anh ng (convention, conventional) thng thy chn l quy c. Th nn Conventional truth nn dch l tc hoc chn l quy c th tc. Trong bn Anh cng c bt gi vit : wordly conventional truth. Nay xin dn: [Theo mt on vn trong kinh Nhp Lng gi] tm chnh n l mt ci che lp bi v n l mt tm nhn thc hin-hu thc-hu (m hin-hu thc-hu) l ci b che lp do thy bit nhm ln. y

ci che lp/ ch th che lp (concealer) v th tc(conventional; samvrti) c cng mt ngha mc du hai t khng ng ngha v ngha tng qut. Mt tm nh th b che lp hoc b nhm ln bi v cc s p t n tng chng cht (due to superimpositions), n nhn thc tnh quy c th tc [ngha l ni, cc hin tng ni chung] l hin-hu thc-hu. Nh vy chng ta nhn thc hin-hu thc-hu bi v cc tp-kh (predispositions; Skt. vasana) cho nhn thc s vt theo cch thc ny. Ci m n nhn thc hin-hu thc-hu gy ra bi cc tp-kh ny che lp v b che lp khi nhn vo tht ti tnh.(hin hu thc hu ( true existence) = hin-hu t-tnh (inherent existence) ( Path to the Middle. The Spoken Scholarship of Kensur Yeshey Tupden. Collected, Translated, Edited, Annotated by A.C. Klein. 1994. p.110) _________________________________________ 28 *Ng v cc t tm thi ng ngha, theo h thng C Duyn (Meditation on Emptiness.p.632) H thng C duyn xem cc thut ng tm thi ng ngha (hypothetical synonyms) di y c ngha l ng (self) (trong tri kin v ng) trong khi ph nh chng bng tin trnh suy l (reasonings) -- chng minh tnh khng. Chng l: (tm dch - c gi nn c i chiu Anh ng) 1. hin hu trn [ l , trong vai tr biu tng ca] i tng c gi danh ( mnh danh tm thi) 2. hin hu mt cch c thc cht 3. hin hu kh nng an lp chnh n -- [thut ng ny v thut ng ng trc n] l nhng chng i ca duyn khi [ nh tt c cc thut ng khc trong bng ny] ( chng khng b duyn khi m bin dch -- HP) 4. hin hu theo t tng 5. hin hu t chnh hng ng [ca i tng] [m khng phi t trng thi b gi danh t hng ng ca i tng] 6. hin hu xuyn qua nng lc ca chnh n 7. hin hu mt cch xc thc 8. hin hu mt cch c t tnh

1. existing on [ that is, as a natural predicate of] the object [which gets] the imputation 2. substantially existing 3. existing able to establish itself -- [this term and the preceding term ] are opposites of dependentarising [as are all the others in the list] 4. existing by way of its own character 5. existing from [ the objects] own side[rather than being imputed from the objects side] 6. existing through its own power 7. truly existing 8. existing inherently __________________________ 29* Cc bn dch Trung Lun di y c tham kho dch chng 24 ny: 1. Bn dch Hn Vit. Trung Lun. Thanh Mc thch. Cu ma la thp dch Phn-Hn. Thch Thin Siu dch Hn -Vit. In 2001. 2. Bn dch Sanskrit - English. Louis de La Vall Poussin, Editor ( Biblio Verlag, West Germany 1970) with variations [in brackets] (by J.W. Jong India 1977) -- in li trong ph bn ca sch: Nancy McCagney. Nagarjuna and the Philosophy of Openness. 1997. 3. Bn dch Sanskrit - English. Kenneth K. Inada. Nagarjuna. A Translation of his Mulamadhyamakakarika with an Introductory Essay. 1970 . Reprinted 1993. 4. Bn dch Sanskrit - English. Mervyn Sprung, T.R.V. Murti and U.S. Vyas. Lucid Exposition of the Middle Way (Minh C Lun) 1979. Cc tng *13, *14,*15, *26,*36 , c dch theo ni dung ngi Nguyt Xng ging v cc tng ny trong Minh C Lun, Chng Bn Thnh . Th nn, cc tng ny c mt cht khc bit so vi cc bn dch khc. 5. Bn dch Tibetan-English. The Dalai Lama. The Middle Way. Faith grounded in Reasoning. Translated by Thubten Jinpa. 2009

6. Bn dch Tibetan-English. RJE TsongKhapa. Ocean of Reasoning. Translated by Geshe Ngawang Samten and Jay. L. Garfield. 2006 _______________________ 30. *nh chnh 1. nh chnh v cu 1 on 1 Bi 1 y l on 1 ca Bn dch --Trung o Bi 1. [Ngy nay nhn loi v ang c nhng tin b rt cao trong s pht trin vt cht v tr tu]. Tuy th, nhng iu chng ta quan tm i hi u khng bao gi chm dt, v trong mt mi trng nh th, iu quan trng i vi ngi Pht t l cn c lng tn nhim tht s vo Pht php cn c trn s l hi thng hiu v suy l. [Cu th nht trong ngoc] ghi trn dch sai vi bn Anh ng. Nay xin dch ng, mong qy c gi t bi hoan h v c cu th nht nh sau: Ngy hm nay, y trong th k th hai mi mt, nhn loi t ti mt giai on tin b cao cp v tng trng vt cht v v tr tu ca nhiu ngnh ngh chuyn bit, v chng ta tip tc tin b trong nhng lnh vc ny. 2. nh chnh v cc cu ghi ch dch theo Bn dch ca Nancy McCagney. Trong mt s tng dch sang ting Vit t Trung Lun, ngi dch HP c ghi l dch theo bn Nancy McCagney, nay mong qu c gi t bi hoan h c l dch theo bn dch ca Louis de La Vall Poussin 1970, c in li thnh Ph Bn trong sch ca Nancy McCagney 1997.

TRUNG O
Nghin cu Ba phng din chnh yu ca o l:

Bi 5: Tu tp Diu Ngha Thm Mt

Bn dch Vit: ng Hu Phc Bn Anh: An Exploration of Tsongkhapas Three Principal Aspects of the Path: Practing the Profound Trch t: The Dalai Lama. The Middle Way. Faith grounded in Reason. Wisdom, 2009 (Trung o. Chnh Tn cn c trong Suy L)

Ni dung 1. Mt nn tng vng chc

2. Mt tip cn theo h thng 3. Xut li 4. Minh s 5. Li ch vt trn i ny 6. S au kh ca lun hi 7. Phng cch xut li siu vit 8. Tm B , Tm Tnh Bit 9. Thin nh trn Tnh Khng 10. o luyn l hi thng hiu 11. Tu tp Diu ngha thm mt

Ti trnh by cu trc cn bn ca o l Pht gio cn c trn li ging v ba chng trng yu: Qun mi hai chi duyn khi, Qun ng v v ng, Qun bn thnh trong Trung Lun ca ngi Long Th. By gi chng ta s tin vo phn th hai, lm cch no em tt c cc l hi thng hiu vi cu trc ny vo cng cuc tu tp Php tht s. Ti s ging gii iu ny trn cn bn ca mt bn vn ngn ca ngi Tsong Khapa, Ba phng din chnh yu ca o l (Three Principal Aspects of the Path). Ba phng din m Ngi Tsongkhapa cp trong bn vn ca ngi l xut li siu vit, tm b , v tri kin ng v tnh khng. 1. Mt nn tng vng chc Trc ht hy tr li mt cht vi bi cu nguyn ti vit, Ca tng mi by i s Nalanda, chng ta c trc y: Bng s l hi thng hiu nh , tht tng s vt, Ti s tm thy qua n lc (ascertain) cch no, xuyn qua bn chn l, chng ta i vo v thot ra khi sinh t lun hi; Ti s bn vng chnh tn vo Tam Bo v chnh tn sinh t suy l hiu qu. Ti cu c gia h an lp trong ti gc r vng chc ca o l gii thot. Nu chng ta tng trng l hi thng hiu thm mt ngha ca Php cn c trn s chiu soi su sc (deep reflection) gio php mi hai chi duyn khi v tri kin tnh khng c trnh by trong cc chng trc, chng ta s gieo ht ging gii thot trong tm chng ta. D nhin chng ta bt u vi vi l hi thng hiu tri thc do nghin cu hc tp, nhng mt khi chng ta c mt cht l hi thng hiu c tnh tri thc v s quan trng ca tnh khng, chng ta bt u cm thc tnh kh hu t c t do cch tuyt sinh t lun hi. Tnh kh hu ca nit bn hoc gii thot v cc phng php t c n tr thnh nhiu hin thc hn cho chng ta, nhiu kh nng tip cn hn.

Vi loi thng hiu ny, chng ta l hi thng hiu su sc hn v Php ngha l g. l s dit tn tht ca cc phin no. o l (= con ng tu tp t khi thc tnh cho ti gic ng) dn ti dit tn cc phin no cng l Php. Mt khi chng ta c l hi thng hiu su sc hn v ngha ca Php Bo, chng ta s c l hi thng hiu su sc hn v ngha ca Tng Gi, nhng ngi hin thn s tht chng v Php cc mc sai bit ca kinh nghim. V mt khi chng ta c s l hi thng hiu loi , chng ta c th thy c trong tm tr (envision) mt Pht bo tht, ngi tng trng ton ho ca tht chng v tr tu ca Php. Nh vy chng ta tng trng chnh tn su sc vo Tam Bo cn c trn l hi thng hiu su sc v bn cht ca Tam Bo. Trong cch ny, chng ta an lp nn tng ca o l ti gii thot. Nu chng ta c mt l hi thng hiu diu ngha thm mt nh th v bn cht ca Tam Bo, cn c trn thng hiu su sc v cc gio php ca bn thnh , v c t nn tng trn l hi thng hiu v tnh khng, lc chng ta s c mt s cng nhn su sc v bn cht bt gic v hin hu ca chng ta. Trn cn bn ny, khi chng ta tng trng mt quyt tm su sc v mt mong cu tht t c t do cch tuyt v minh ny, l xut li siu vit (true renunciation; xut li tht; vin li tht; t b tht). cng l mong cu tht v gii thot. Mt khi chng ta t c tht chng v xut li v chng ta chuyn hng ch tm ca chng ta vo cc hu tnh khc v chiu soi (reflect) vo cc nhn duyn kh au ca h, iu ny s dn chng ta n tht chng v i bi. Khi chng ta o luyn i bi thm na, i bi thu nhn c mt cm thc mnh m v can m v tnh trch nhim. im , i bi ca chng ta c bit n l i bi ngoi hng hoc quyt tm v tha ngoi hng (extraordinary compassion or extraordinary altruistic resolve). Khi i bi c tng trng thm mi, n cui cng s ti nh im trong tht chng tm b , tm tnh bit v tha (bodhichitta, the altruistic awakening mind), vn c sn hai nguyn vng -- nguyn vng em n an sinh cho ngi khc v nguyn vng tm kim pht qu cho mc ch ny. l s tin b do chng ta tht chng tm b tht. 2. Mt tip cn theo h thng Bn c th thy rng nn tng ca tm b -- v tht ra ca tt c cc thnh tu trong Pht gio l xut li siu vit. Tuy nhin mt s tht chng xut li nh th ch c th sinh khi trn cn bn ca hun luyn theo h thng th t -- xuyn qua mt chui tu tp th t. Trong giai on th nht, bn o luyn vi phng php khc nhau lm suy gim s bn tm qu mc vi cc quan tm ca cuc i ny. Mt khi bn t c iu , lc bn s o luyn cc tu tp vt khi cc bn tm qu mc vi cc quan tm v cc cuc sng tng lai. Vi nhng tu tp ny, bn dn dn lu xut mt mong cu tht t c t do cch tuyt sinh t lun hi. i s V Trc thuc th k th t, trong cc bn vit ni n cc hnh gi vi trnh khc nhau -- cc hnh gi ca cc giai on s khi, cc giai on trung cp, cc giai on tn cp v tip theo. Trn cn bn ngi V Trc phn bit cc trnh ca cc hnh gi, ngi A sa (Atisa,

982-1054), trong tc phm ca ngi Ngn n cho o l ti gic ng (Lamp for the Path to Enlightenment; Bodhipathapradipa; B o ng), trnh by ton b cc yu t ca o l ca Pht trong khun kh cu trc ca cc tu tp theo ba phm vi -- phm vi s khi, phm vi trung cp, v phm vi tn cp (initial scope, intermediate scope; and advanced scope) . Tt c bn hc phi ca Pht gio Ty Tng u theo cch tip cn theo th t ca ngi Atisa. T d, trong truyn thng Nyingma, Ngi Longchenpa (1308-64) , c bit trong tc phm Tm t ti (Mind at ease) ca ngi, trnh by mt h thng th t v cu trc cn bn ca o l trong cc phng din chuyn hng tm xa la bn thi gi di, v chng ta cng tm thy cch tip cn nh vy trong tc phm Kho Tng Ngc Nh (Treasury of the Wish-Fulfilling Gem) ca ngi. Trong truyn thng Kagyu, ngi Gampopa (1079-1153) trong Gii Thot Trang Nghim (Jewel Ornament of Liberation) trnh by mt tip cn theo h thng th t i vi o l, trong tin trnh luyn tm c trnh by theo phng din bn tm nim chuyn tm v vi Php. Chng ta cng tm thy mt tip cn tng t trong truyn thng Sakya (Sakya: mt a danh) trong cc gio php v con o l v thnh qu (lamdr), trong nhn mnh vo vt qua cc sc tng/hin tng v cc th theo cch thc c h thng th t. Tc phm Minh Gii Mc ch Ca Pht (Clarifying the Buddhas Intent) ca ngi Sakya Pandita cng vit theo mt tip cn h thng tng t. Cui cng, ni n hc phi Geluk -- vi cc gio php v cc giai on ca o l ti gic ng (lamrim) - r rng thc hnh theo cch tip cn ca ngi Atisa. Nu chng ta nhn vo kinh nghim bn thn, chng ta c th cng thy gi tr ca cch tip cn theo h thng tu tp. T d, nu chng ta chiu soi cn thn, chng ta s cng nhn rng, tng trng mt nguyn vng tht mong thot khi sinh t lun hi, mt nguyn vng tht mong nit bn, chng ta phi tm thy mt con ng vt qua c tham luyn cc th thng hng (excellences) hoc cc lc th ca hin hu bt gic ny. Chng no chng ta vn khng c cm thc tht v xa la cc phm cht v cc phong ph ca sinh t lun hi, c nguyn cho gii thot s chng bao gi tht. iu ny gi rng chng ta phi tm thy mt cch chuyn hng tm ca chng ta thot khi bn tr c hu vi thnh qu cui cng v v th ca chng ta trong sinh t lun hi (from preoccupation with the fate of our status in samsara). chuyn hng tm ca chng ta thot khi bn tr vi cc quan tm v mt cuc sng tng lai, chng ta trc nht cn c kh nng chuyn hng tm ca chng ta thot khi m nh vi cc s v v cuc sng ny (affairs of this life). V nu chng ta hon ton b thm ht vi cc quan tm v i sng ny, s mong cu mnh lit cho mt tng lai tt p hn trong mt i sng tng lai s khng sinh khi ngay t khi u. Con ng chng ta i tt trnh n s bn tr qu mc l bng cch chiu soi su sc trn s v thng v bn cht chuyn dch nhanh chng ca i sng (transient nature of life). Khi chng ta chiu soi (reflect) trn bn cht chuyn dch nhanh chng ca i sng, tm nim chm sc v thnh qu cui cng trong tng lai (future fate) tr thnh quan trng nhiu hn. Tng t, s bn tr qu mc vi cc quan tm v cc i sng tng lai th c gim bt i bng cch chiu soi

trn cc nguyn nhn v hiu qu theo hnh nghip, v c bit trn cc khim khuyt ca sinh t lun hi. V phng din cc ngun vn bn c tip cn theo h thng trong luyn tm, chng ta c th k n Bn trm tng v Trung o ca ngi Thnh Thin (Aryadevas Four Hundred Stanzas on the Middle Way). Ngi Thnh Thin l mt hc tr chnh yu ca ngi Long Th, v tc phm ca ngi m u vi li th nguyn bin tp, v tip n tin thng vo tm im bn vn. y l mt im ni bt ng ch v khng c bi tng ca ngi theo nh truyn thng, do ngi c nh tc phm ny ch l mt ph bn cho Cc tng cn bn v Trung o (Trung Lun) ca ngi Long Th. Trong Bn trm tng v Trung o, ngi Thnh Thin vit nh sau: Trc nht, chng ta phi ngn nga cc hnh ng bt thin; Th nh, chng ta phi ngn nga chp th ng; V cui cng, chng ta phi ngn nga cc tri kin. Ngi nhn bit nh th tht l ngi tr. Bi tng ny trnh by h thng th t v tu tp luyn tm. Ni tng qut, ngi Tsong Khapa vit ba bn vn quan trng v cc giai on ca o l ti gic ng (lamrim): Bn i Lun v Cc giai on ca o l (bn vit di), Cc giai on ca o l ( bn vit di trung bnh), v bn ngn nht , Cc tng v Kinh Nghim (Lines of Experience). Tt c cc bn vn ny v cc giai on tu tp cng u trnh by mt h thng th t v luyn tm. T d, tt c u bt u vi thin qun v gi tr v nng lc tim n ca cuc sng lm ngi, cuc sng th vn sn c cc c hi v cc thi gian nhn h (leisures) khng lm cho i vo cuc sng cc ci thp (3 ci thp sc sinh, ng qu, a ngc). Sau iu ny l thin qun v tnh xc tht v s xy ra cp bch ca ci cht (the certainty and imminence of death) -- bn cht chuyn dch nhanh chng ca i sng -- v k tip l tm ni nng ta trong Tam Bo, thc hnh cc nguyn tc tng qut ca nng ta (quy y), l sng tun theo lut nguyn nhn v hiu qu. Kt hp chung cc thin qun ny v cc hnh nghip (actions) trnh by nguyn b tu tp cho cc hnh gi ca nguyn vng c phm vi s khi. Theo cch ni trong cc bn vn o l theo giai on th t (lamrim texts), tp hp chuyn bit cc tu tp tng ng cho mi c nhn -- d l phm vi s khi, trung cp, hoc tn cp -- c th c thy l hon tt trong chnh chng. Th nn, t d, phn mc v phm vi s khi trnh by cc yu t hon tt ca o l hon thnh mong cu tm linh ca phm vi s khi, l t c ti sinh phc duyn (favorable rebirth). Cng vy, phm vi trung cp gm c phm vi s cp trong n,

gm tt c cc tu tp cn thit t c mc ch ca n, l gii thot cch tuyt sinh t lun hi. Cui cng, cc tu tp cho phm vi tn cp, khi kt hp vi cc tu tp ca hai phm vi ng trc, l y em hnh gi ti mc tiu gic ng hon ton. Bn vn ngn m chng ta ang nghin cu y, Ba phng din chnh yu ca o l, mc du thuc vo th vn cc giai on ca o l, trnh by vi yu t ca cc tu tp theo mt th t khc bit i cht. T d, thin nh v nghip c trnh by trong ng cnh ca vt trn cc bn tr vi cc quan tm v cc cuc sng tng lai. 3. Xut li Gi y chng ta c bn vn ca ngi Tsong Khapa, m u vi li cho knh l nh thng l: Knh l cc v thy tn qu! Li knh cho bao gm s tu tp do lng tn nhim ng n vo minh s (qualified spiritual teacher), n cng l nn tng cho tt c cc phm tnh khng nhng ch i ny m cng cn cho cc i v lai. Li knh cho gi n cc v thy nhn mnh im ny. Tip n, trong tng th nht, chng ta c: 1. Ti s ging ni y theo kh nng cao nht ca ti tinh yu ca tt c cc gio php ca ng Ti Thng, o l c ca ngi bi tt c cc b tt tuyt ho ca ng (gateway/entry) cho cc ngi phc duyn mong cu gii thot Trong tng ny, tc gi cam kt bin tp bn vn. Trong tng th hai, ngi khuyn tn nhng ngi phc duyn lng nghe nhng g ngi trnh by. Ngi vit: 2. Hy lng nghe vi tm tr trong sng, nhng ngi phc duyn Bn mong cu o l hi lng ch Pht Hy tinh tn em li ngha cho nhn h v c hi v khng b m m vo lc th ca lun hi. Ba tng k tip chung nhau trnh by phng din chnh yu th nht ca o l -- xut li siu vit (true renunciation). Tng th ba gii thch s quan trng ca o luyn xut li siu vit. Tng th t

trnh by phng php tht t o luyn xut li nh th. V tng th nm trnh by bin php, hoc cc iu khon, v lu xut xut li siu vit. Ba phng din ny ca tu tp -- s quan trng ca n, phng php tht t, v bin php thnh cng -- s cng c p dng i vi cch trnh by v tm b trong nhng tng tip theo. Chng ta c trong tng th ba: 3. Khng c xut li siu vit th khng c cch no lm tnh lng ao c lc th v cc thnh qu ca i hi sinh t lun hi; v kht vng hin hu hon ton xing xch chng ta trc nht hy tm kim xut li siu vit. By gi biu t ny xut li siu vit nhn mnh mt loi c bit ca xut li c tm kim ni y. Ngay cc sinh vt t chng cng trnh n cc tri nghim au n hin nhin v cng b y lui bi au thng nh th. khng phi l xut li siu vit. Cng ging th, cc thin gi ang mong c sinh vo cc ci sc hoc v sc c th t chi s hp dn ca cc cm th lc th v hoan h -- mc th hai ca au kh, au kh ca bin dch -- ng h trng thi hon ton trung tnh. Tuy nhin, cng khng phi l xut li siu vit. Xut li chng ta ang ni y l mt tm nim trnh xa ngay c mc th ba ca au kh, s au kh do duyn hi (the suffering of pervasive conditioning). y, chng ta cn c mt cng nhn cn (deep-rooted recognition) v s au kh do duyn hi l mt hnh thc ca au kh, v cng mt s cng nhn rng gc r ca tin trnh nhn duyn ny l v minh cn bn. Th nn xut li siu vit l mt trng thi ca tm mong cu tht v su sc t t do cch tuyt tri buc ca v minh. Trng thi ny ca tm c to lp trn l hi thng hiu theo suy l v cng c thc y bi bt nh/ tr tu siu vit. Ngi i i khi hiu lm xut li l trng thi chn nn vi cuc sng. Khi h tranh u thnh cng trn th gii v h tht bi, ng u vi loi cc vn , tr thnh chn nn v, do t tuyt vng nn ni h ang xut li mi th. khng phi l loi xut li m chng ta ang ni n. l ch ngha ch bi (That is defeatism). Xut li tht th c t cn c trong s l hi thng hiu su sc v bn cht ca au kh v sinh t lun hi. Trong tht t tng ch ca Pht Thch Ca Mu Ni Om muni muni mahamuniye svaha khn cu ng Hng Lc, ng i Hng Lc (the Able One, the Great Able One). Mt v gic ng c i nng lc v mc cao v t tin trong kh nng hon thnh mc tiu. y khng phi l mt t tin ngy th hoc tn thnh ngy th nhng l mt th c cn c trong l hi thng hiu v tr tu. Nh vy xut li siu vit mang tnh pht gio khng phi l mt xut li ca mt ngi b loi b do cm thy v nng v th di Ti mt mi qu ri! Ti ng thng!. Trong tng ny v kht vng hin hu hon ton xing xch chng ta. iu ny trc ch ti iu chng ta tho lun trc y, cch no kht i v chp th ti tng hot cc tim nng hnh

nghip v em chng ti mt trng thi sinh sn v k sinh khi ti mt ti sinh khc na trong sinh t lun hi. Chng ta ni v cch no, nu tim nng v hnh nghip khng b ti tng hot v khng c ln nh cao bi kht i v chp th, lc ti sinh s l chuyn bt kh. im ch yu y l i v th, l cc s ni di ca v minh, u l ci kin lp ti sinh ca chng ta. y l l do ti sao khi cc kinh in lp danh sch cc thuc tnh ca mt con ngi tm linh tht, t do cch tuyt vi tham th c lit k trc nht, bi v tham v i u l ci tri buc chng ta vo sinh t lun hi. V phng php tht t o luyn xut li siu vit, chng ta c: 4 a-b T o luyn thi rng i sng lm ngi ny th kh m tm c v chng ta khng d thi gian, nn cc bn tr vi i sng ny s chm dt. im ch yu y l rng, nh chng ta tho lun trong cc chng trc y, mt mong cu tht t gii thot s ch sinh khi trn cn bn ca l hi thng hiu diu ngha thm mt ca bn chn l cao qy, v k tip iu ny n t thin qun thm su v chiu soi trn ng lc hc nhn duyn ca ti sinh trong sinh t lun hi. iu ny gi rng lu xut mt s xut li siu vit, mong cu gii thot, nhiu chiu soi -- nhiu t duy v thin qun -- l c cn n. Chuyn ch c sinh ra lm ngi th hin nhin khng . Bn cn phi ng dng tm tr ca bn v ng dng tr tu ca bn vo tin trnh tu tp nhng tm nim ny mt cch su sc. Ch sau xut li siu vit s sinh khi bn trong bn. S xut li siu vit c l kh tht chng khi lm ngi, nhng cc loi hu tnh khc gn nh khng th no o luyn c. T ton cnh khch quan , chng ta c th thy gi tr tuyt vi m hin hu lm ngi (human existence) em li. V khng nhng ch hin hu lm ngi c giao y kh nng nh th chiu soi, nhng c hi n hi hip chng ta theo ui cc tht chng nh th th tht l hi hu. Trong cc cch thc ny, chng ta c th thy s quan trng ca chiu soi trn gi tr v s qu bu ca hin hu lm ngi. Khi chng ta l hi thng hiu tip cn ca s hun luyn theo h thng trong phng cch ny, lc chng ta s tn thng nhng g chng ta tm thy trong Trang nghim Gii Thot ca ngi Gampopa (Jewel Ornament of Liberation), trong ngi ni rng nn tng ca s tu tp ca chng ta l tnh Pht (nh lai tng; tathagatagarbha) -- th tnh hoc ht ging qu pht m tt c cc hu tnh u s hu. L thuyt v tnh Pht tuyn b rng chng ta tt c u s hu mt tim nng cho qu pht; chng ta tt c u s hu tnh kh hu nh sch cc nh nhum ca tm (the possibility of removing the pollutants of the mind) v t n tm tu gic siu vit ca pht. Th nn tnh pht ny, tim nng bm sinh cho qu pht, th tht s l nn tng.

Cn c trn nn tng ny, cc duyn nht nh (certain conditions) cn c kt hp cho o l ca chng ta thnh cng. Ni duyn m chng ta cn n l sinh lm ngi. Ngoi duyn l gp c mt minh s. Khi hai duyn ny, i ni v i ngoi, hi hip trn cn bn ca nn tng, l tnh pht, lc chng ta s c c hi vt qua mt cch th t v nh i tt c cc nh nhum ca tm, t ci hin nhin nht ti ci vi t nht. Mt ln na, chng ta thy ti sao tht l quan trng ch yu tn qy c hi hi hip cho chng ta do hin hu lm ngi ca chng ta v thc hin thin qun v s qu bu ca hin hu lm ngi mt yu t quan trng cho s tu tp ca chng ta. Tng t, v ngoi duyn gp c minh s l quan trng ch yu, tm kim v tin cy vo mt minh s l mt iu rt quan trng. 5. Mt minh s (a qualified teacher) Cc phm cht ca mt v thy s khc bit ty theo ng cnh. T d, cc vn bn gii lut tu vin trnh by mt tp hp phm tnh ca mt v thy, v nu l vn th nhn gii iu v gii lut, lc bn cn lm sao chc chn c nhn m bn tm kim lm thy ca bn ang s hu nhng phm cht cn bn c quy nh trong cc vn bn lut tng. Tng t, cc vn bn v gio php i Tha tng qut cng lit k cc phm tnh chuyn bit ca cc v thy. T d, Trang Nghim i Tha Ch Kinh ca Ngi Di Lc ( Maitreyas Ornament of Mahayana Sutras) lit k mi phm tnh chuyn bit ca mt v thy i Tha. V trong cc gio php Kim cng tha, mi th lp ca bn tantra u trnh by nhng thuc tnh chuyn bit cn yu phi c ca mt minh s. Bn cn lm sao chc chn rng bn thng hiu vng vng nhng phm tnh then cht ca mt v thy v rng c nhn m bn tm kim lm thy ca bn ang s hu nhng phm tnh ny. Chng hn, mt v thy phi c gii hnh, tm tnh lng, v tr tu v cc kinh in. V thy (nam/n) xt v mt l tng, c tu qun tht v iu ang ging dy v, ti thiu, trnh cao cp hn ngi hc v ch ang c ging dy. Cho ti khi bn c s xc tn rng c nhn bn mong c l thy ca bn s hu cc phm tnh ny, bn cn quan st, kho st c nhn mt cch cn thn. Trong thi gian ch i ( kho st), nu bn cn nhn gio php, hy giao tip vi v thy ny nhiu hn so vi mt ng nghip m bn ang i thoi v tho lun, nhng khng l mt v thy theo ngha chnh thc. Nu theo cch khc, c th c nhng vn , nh xy ra trong nhng thi gian gn y. Bn cn cn thn. V phn v thy, ngi Tsongkhapa tuyn b nhn mnh trong Bn i Lun Gii ca ngi rng nu mt ngi khng c k lut bng gii hnh, th khng th to cm ng k lut gii hnh trong cc tm tr cc k khc. Nu bn khng k lut gii hnh c tm tr ca bn thn bn, bn khng th thun ho cc tm tr ca cc k khc. Th nn, nhng ai mong cu ging dy v gip cc ngi khc trc nht phi thun ho chnh tm tr ca h. Nhng thnh vin ca Tng gi ang mc o tu s v ang qun tr cc trung tm Pht gio th c bit cn phi lm sao cho chc chn rng h sng hon ton theo mu mc ca mt hnh gi tht v thnh vin ca gio on ca c Pht.

K tip ngi Tsongkhapa ging gii tin trnh chng ta cn theo k lut tm tr. Ngi ni tin trnh ny cn c cn c trn cu trc tip cn tng qut ca o l ca c Pht. Nh ngi ging, cu trc tng qut l ba hun luyn tng thng (three higher trainings) -- cc hun luyn tng thng trong gii hnh, thin nh v tr tu. Chng ta phi trc nht k lut tm tr ca bn thn trn cn bn ny. Hy ni v mt c nhn kin lp mt trung tm Pht gio, v trung tm tr thnh ch thun l mt cch kim sng. y l iu tht s nguy him. Tng t, nu mt trung tm tr thnh n thun mt phng cch kim tin, iu th cng khng tt. iu ny khin ti nh n mt quyn t truyn ca mt v thy thuc hc phi Nyingma nguyn qun Kongpo, tn l Tsel Natsok Rangdroll. Ngi l mt nh s v mt i hnh gi. Trong t truyn ca ngi, ngi ghi rng Ty Tng, cch ch yu du hnh t ni ny sang ni khc l ci mt con nga. Ngi vit rng, t lc cn rt nh, ngi quyt nh khng ci trn cc con nga do lng i bi vi cc sinh vt. Ngi lun lun i b t ni ny sang ni khc. Sau , ngi xut li lun chuyn n tht. Bi v ngi l mt v lt ma c danh v, bt c ni no ngi i ti nhiu ngi -- nhng k tn ty ng h -- u dng cc l vt ti ngi. Ngi cm thy rng, theo mt ngha no , ngi ang thnh mt li bun gio php tm linh. Nh vy ngi quyt nh khng nhn bt c l vt g v cc gio php m ngi ging dy. Ngi to lp mt t d tiu biu tht s. Cch y vi nm, ti bt u t chi bt c l vt v cc gio php m ti ging dy. Trong qu kh, c phong tc dng l vt ti ti vo lc kt thc ca kho ging, nhng ti khng cn bt c khon tin g cho cuc sng bn thn -- ti chng c chuyn g cn tiu n tin. Ni v trc kia, ti s phn chia l vt cho vo cc d n hu ch v cc cng trnh chnh ngha (causes). Khi ti thc hin iu , i khi ti b qun cc d n quan trng, v nhiu ngi s cm thy b b ra ngoi v b tht vng, suy ngh, , t Lai Lt Ma chng cho chng ta mt cht g, ngi cho h ht c. Bn khon v ai s nhn c tin, iu ny tr thnh mt chuyn nh bun t (a chore), mt trch nhim c th n trnh c (an unnecessary responsibility; unnecessary=avoidable), v l mt chuyn nhc u. Nh vy ti t r rng ti khng mun nhn bt c l vt g khin cho cui cng gnh vc thm gnh nng ny. Thay vo cc nh t chc nn c gng lm cc gi v gim xung c nhiu ngi hn c kh nng hng li ch t cc bui ging php ny. Nu mi ngi mun tng tin ti nhng cng trnh chnh ngha khc nhau, h khng cn phi tng tin xuyn qua trung gian ca ti. 6. Li ch vt trn i ny Chng ta c trc y tng ngn i sng lm ngi ny th tht kh tm kim c . iu ny cho thy s qu bu hoc hi hu ca hin hu lm ngi c ni n trn. Ni tng qut, phm tnh ca mt s vt no cng ln, cc nhn v duyn ca n cng him c hn. Hin hu lm ngi l cc k him c, cc k kh khn cc nguyn nhn kt hp li. Khng ch iu , i sng ca chng ta cng chuyn bin nhanh chng (transient), trong cc ci cht ca chng

ta l chc chn; trn nh ca chuyn , thi im ci cht s duyn hi xy ra th khng th tin on c. Trong cch ny, chng ta cn chiu soi trn tnh chc chn/ tnh nht nh ca ci cht v tnh bt kh tin on ca thi im cht (the certainty of death and the unpredictability of its timing), v chng ta cn cng nhn rng thi im cht, hoc sau khi cht, chng c mt s vt g ngoi s tu tp Php chng ta thc hin s lm li ch cho chng ta. Nh chng ta thy trong tho lun v mi hai chi duyn khi, tm thc / thc hnh ng nh kho tng k gi cho cc tp kh kin lp bi cc hnh nghip qu kh ca thn, ng, v tm. Khi mt hnh nghip nh th c thc hin, bin c / s kin chm dt, nhng n li mt tp kh /du n trn tm thc. Chnh l nhng tp kh ny c chuyn vn xuyn qua cc kip sng. Khi chng hi cc ng duyn (right conditions), cc tp kh c tng hot v tng cao v sn sinh cc qu ca chng. Nh vy, khi chng ta quy chiu ti Php trong cu ni rng ch Php s lm li ch chng ta sau khi cht, chng ta ang quy chiu ti cc tim nng nghip tch cc chng ta hun tp /in du (imprinted) trn tm thc ca chng ta. Nhng tim nng nghip tch cc ny ch c th c hun tp v c o luyn bng thc hin cc hnh nghip c ng c l do l nh c hnh hoc tm linh (motivated by ethical or spiritual intention), bt k l mt nh v tha gip mt ngi hoc mt nh th hin bi cc phm cht tch cc khc, t d xut li hoc chnh tn. Cc hnh nghip c ng c l do bi cc nh tch cc nh th u tr thnh cc hot ng nghip tch cc (positive karmic activity). Php c th lm li ch chng ta sau khi cht l nhng tim nng nghip tch cc ny m chng ta c th em theo ti i sng mi. Khi chng ta cht, bt k giu c nh th no chng ta thu to, chng mt ci g ca n chng ta c th em qua i sng k tip. Chng ta c th ni danh bt k th no, danh ting s khng vn ti cuc i k tip. Bao nhiu bn tt v nhng thnh vin gia nh yu thng chng ta c th c, bt k th no, khng mt ai trong h c th c em theo ti cuc i k tip. S vt duy nht c em theo qua i k tip l cc tim nng nghip tch cc chng ta hun tp trn tm thc, bt k tch cc hoc tiu cc. Ni tng qut, cc hnh nghip c to lp xuyn qua thn ca chng ta, ng ca chng ta, hoc tm ca chng ta. Cc hnh nghip nh thc hin cc l knh, i nhiu cc thnh a, v trao tng tng phm nhn o ti cc ngi c nhu cu u l cc hnh nghip ca thn. Tng t, tr tng cc thn ch, thc hnh cc cu nguyn, v v.v u l cc hot ng Php ca ng. Hot ng Php ca tm gm c cc tm nim tch cc nh tm bnh ng (equanimity), i bi, chnh tn, v nhiu tht chng ca o l. Gia cc hnh nghip ca thn, ng, v tm, hai hnh nghip u khng l ci quan trng nht. L do ti sao nh th th hon ton n gin: mt c nhn c th thc hin ci ging nh hot ng tm linh v mt thn v ng -- cc l knh, tr tng cc thn ch, v v.v trong lc ng thi vn neo cha c (ill will), tham lam, hoc vi phin no khc; nhng hnh nghip nh th ca thn v ng c th ng hin hu vi mt hot ng bt thin. Th nn,

cc hnh nghip ca thn v ng u l cc th th yu -- chng u khng l tu tp Php chn tht (the real Dharma practice). Tu Tp Php chn tht c thc hin vi tm. Cc tu tp thin ho ca tm -- t d o luyn t bi v i bi (loving-kindness and compassion), chiu soi trn bn cht chuyn bin nhanh chng ca i sng, hoc tu qun v ng -- khng th no ng hin hu vi mt trng thi bt thin ca tm. Trong sut thi k m cc tu tp Php thin ho tinh thn ang din ra, khng hot ng tiu cc no no c th xy ra. l l do ti sao cc hnh nghip Php ca tm th ti thng; chnh l hnh nghip Php tht. Nhn bit iu ny, chnh l mt iu quan trng bo m tnh trong sng ca ng c l do tu tp. Thng ng c l do ca chng ta cho tu tp Php th b nh nhum bi cc quan tm th tc, bt k l cu cho sng lu, giu c, kho mnh, hoc thnh cng th tc. D nhin nu nguyn vng ca bn cu cho giu c hoc sng lu c t cn c trong tm b , nguyn vng t ti qu Pht v li ch ca tt c cc hu tnh -- nu sng lu hoc giu c c tm kim nh l phc duyn i xa hn na ti mc tiu ti hu -- iu th tt. V mt khc, nu mong cu c giu c hoc kho mnh tr thnh ng c l do ch yu ca bn, lc ngay nu bn ang tr tng cc thn ch hoc thc hnh cc nghi l tantra, vic ch l hot ng th tc. Tht ra, nu mt c nhn cu khn van ni (propitiate) thn bo h ph qu Jambala (the deity of wealth Jambala) vi mc ch ch yu tr thnh giu c, chnh l m ra cu hi c hoc khng c chuyn Jambala s tha mn cc mong c ca h. Jambala, mt v thn bo h vi mt ci bng ph c th trng ging nh mt nh triu ph, nhng chuyn ng s tng c nhn mt triu th l iu ng nghi! Ti c vi ln cp vi cc nhm ngi Ty Tng rng nu cu khn Jambala tht s lm k no thnh mt nh triu ph, chng ta s thy mt s nh triu ph Ty Tng vo gi ny, nhng chuyn khng h thy! V mt khc, chng ta thy r trong cc cng ng khc mt s cc nh triu ph m h u khng cu khn Jambala nhng nhng ngi ny tch tp giu c xuyn qua lm vic sing nng vt v. Th nn chnh l mt iu quan trng khi chng ta thc hin cc hot ng tm linh m ng c l do ca chng ta, nh ca chng ta u khng b nhum mu bi cc quan tm th tc. 7. au kh ca sinh t lun hi Tip n chng ta c: 4 c-d Bng thin qun nhiu ln tnh khng th b ngn chn ca nghip v au kh ca sinh t lun hi, cc bn tr vi cc i sau s chm dt.

Chn l ca nghip y l lut ca nghip c bn cht khng th b ngn chn c. Ni rng, nu bn kin to mt nghip bit th bn s gt c qu ca nghip . im ch yu ca thin qun au kh sinh t lun hi y l, nh c gii thch trc y, s cng nhn rng chng no m chng ta vn cn b xing xch vo cn bn v minh, s chng c hnh phc tht v lu di. Thy iu ny, chng ta bt u cng nhn rng hin hu sinh t lun hi, do bn cht ca chnh n, l li lm. l hi thng hiu cch no thin qun au kh ca sinh t lun hi, chng ta c th em tng th by vo y trong ng cnh ca tng trng xut li tht: Hu tnh b cun tri khng ngng bi bn dng sng uy mnh; H b tri buc cht ch bng cc xing xch kh trn thot ca nghip; H b vng by v b giam cm bn trong lng st ca chp ng; H b bao bc trong sng m dy c ca v minh. Trong chnh bn vn, cc thin qun ny c trnh by trong ng cnh ca pht tm i bi. i bi v xut li siu vit th rt tng t nhau; s khc bit l tiu im ca thin qun -- xut li siu vit quan lin ti bn thn chng ta v au kh ca bn thn chng ta, trong khi i bi quan lin ti cc hu tnh khc v au kh ca h. l l do ti sao, khi o luyn xut li siu vit, nui dng cc thin qun ny v m rng chng ti bn thn chng ta l iu hu ch. Chng ta lm iu ny nh sau. Trc nht chng ta chiu soi trn s kin rng chng ta lin tc b cun tri theo bn dng sng. y bn dng sng l sinh, bnh, gi, v cht. Chng ta b qut sch mt cch khng thng xt (unrelentingly swept) trong bn dng nc ca bn con sng ny. Nh dng k tip ca tng ny ni, trong khi chuyn ny xy ra, chng ta b tri buc cht ch bi cc giy xch ca nghip. Nu chng ta b cun tri nhng khng b tri buc, t nht chng ta cng c mt cht hi vng no trn thot c. Nhng v cc chi ca chng ta b tri buc, lc hi vng trn thot cng xa xi hn na. Trong tho lun v mi hai chi duyn khi, chng ta thy cch no gi v cht khi ln khi c sinh. Sinh, chi th mi mt, khi ln t hu hoc tim nng nghip qu tng mnh (hu c t tn theo qu ca n, nn c gi l hu. HP), chi th mi. Tim nng nghip qu tng mnh ny khi ln khi c kch hot bi i v th. Nhng chi ny, n lt chng, tr thnh ch kh hu khi c chi th nh, hnh nghip -- hnh ng to nghip c thc hin. Chi , n lt n, c ng c l do bi cn bn v minh, chi th nht. Khng c cn bn v minh, hnh nghip s khng xy ra, v khng c hnh nghip, lc tt c cc chi tip theo sau s chm dt. Chng ta

cn phi chiu soi trn cch no, b rng buc bi cc chi ca chui xch nghip qu ny, chng ta lin tc b cun tri trong dng nc ny ca sinh, bnh, gi, v cht. Trn nh ca iu ny, chng ta b vng trong mt ci lng st ca chp ng. Chp ng l chp th vo hin hu hu ng ca con ngi, chp th vo hin hu c nhn ca bn thn chng ta l tht c t tnh (as inherently real). iu ny cng c bit n l chp th bn ng (egoistic grasping). V trong khi b vng mc trong ci lng ny, chng ta hon ton b bao ph trong mt sng m dy c ca v minh, m y quy chiu ti s chp th vo hin hu c t tnh ca cc hin tng. Tt c iu ny ch yu ch vo tnh trng sau y: Trn cn bn ca chp th vo cc hin tng l tht hu c t tnh, s chp th vo ng -- Ti l -- sinh khi. Trn cn bn ca chp th bn ng ny, chng ta to nn nghip. Th ri nghip lm cho mt chui ton th cc bin c duyn hi xy ra, t d sinh, bnh, gi, v cht. Nu bn chiu soi theo cch thc ny, bn cui cng s nhn thc/tht chng rng sinh t lun hi, th gn nh v tn -- n khng c mt chm dt c th ngh bn c. V trong ci by ca sinh t lun hi, chng ta b tra tn y a mt cch v tn bi ba loi au kh (kh-kh, hnh-kh, duyn hi kh). Nh vy chng ta thy rng mc du ngi Tsongkhapa din t nhng nh chiu ny trong ng cnh ca pht tm i bi i vi nhng au kh ca nhng k khc, tng ngn ny c th c gii thiu tho lun v c p dng cho au kh ca bn thn chng ta nh l mt cch thc o luyn xut li siu vit. 8. Bin php xut li siu vit. K tng tip theo trnh by bin php lu xut xut li siu vit, chng ta c: 5. Tm bn c tp quen trong cch ny, chng mt st na no, lng mong cu ph qu ca sinh t lun hi sinh khi v tm nim mong cu gii thot ngy v m vo thi im ny, xut li siu vit sinh khi im ch yu l khi bn thy t y lng ca bn rng c kh hu xo b v minh, lc tng trng mt mong cu tht t gii thot tr thnh nhiu hin thc hn. Cch tip cn y tht s phn chiu cc tip cn Pht gio tng qut m chng ta ni. Khi chng ta ni v tip cn ca o l pht gio, chng ta c th phn chia n thnh ra hai tip cn. Mt l mt tip cn rt tng qut phn chiu cu trc cn bn ca o l Pht gio. Hai s l mt tip cn thch hp cho mt c nhn bit th hoc mt khung cnh bit th. S trnh by y th ho hp vi Trung Lun ca ngi Long Th, m cc thnh gi c nhm n v hnh gi l mt c

nhn vi kh nng tinh thn tng thng. S trnh by ny phn nh tip cn tng qut ca o l ca i Tha, trong hnh gi o luyn l hi thng hiu su sc v bn cht ca gii thot v, th nn, l hi thng hiu v tnh khng trc khi tng trng mt s xut li siu vit. Cn c trn s l hi thng hiu v tnh khng ca hnh gi, hnh gi cng nhn rng gii thot l c th t c, v s cng nhn to nn mt mong cu tht cho mt s gii thot nh th. Tng t, mt hnh gi b tt, trc khi tng trng tm b tht, cn trc nht mt s l hi thng hiu no v bn cht ca gic ng ang c tm kim, v i vi iu ny, s l hi thng hiu tnh khng th cc k ch yu. Tuy c th ngh rng tip cn ny cho cc hnh gi thng minh c th khng thch hp cho cc c nhn ch nh (specific individuals), nhng xut li siu vit -mong cu t c gii thot -- c tht chng bi mt hnh gi nh th khng mang mt nim rt r rng v gii thot gm c g. nim ca h l mt loi khng sng t, nhng tuy vy n mnh m cho h tng trng mt mong cu tht cho gii thot hoc cho qu pht. 9. Tm b , tm tnh bit Phng din chnh yu th nh ca o l, tm b , c trnh by tin trnh khi u trong tng th su. Trc nht l trnh by l do ti sao tng trng tm b , hoc tm tnh bit l iu quan trng. Chng ta c, 6. Xut li siu vit, nu khng c tm b bo dng s khng tr thnh mt nguyn nhn lu xut i lc ca gic ng thng ho; th nn, cc tr gi, u pht tm b v thng. Nh iu ny minh nh, nu xut li siu vit ca chng ta khng c tm b i cng, lc chng ta s khng c kh nng t c gic ng hon ton. K tip, tng th by, cng vi hai ging u tng th tm, trnh by phng php thc t o luyn tm b . Nh chng ta thy bn trn, khi nhng dng ny c c trong quan lin ti tnh trng ca bn thn chng ta, chng pht sinh xut li siu vit. Khi c c trong ng cnh ca au kh ca cc hu tnh, chng lm cho sinh ra (engender) i bi trong chng ta. 7. Hu tnh b cun tri khng ngng bi bn dng sng uy mnh; H b tri buc cht ch bng cc xing xch kh trn thot ca nghip; H b vng mc bn trong li st ca chp ng;

H b bao bc trong sng m dy c ca v minh. 8. a-b Hu tnh ti sinh trong sinh t lun hi khng chm dt ni h b tra tn bi ba au kh. K tip, trong hai dng cui ca tng th tm, chng ta c: 8.c-d Trng thi ca tt c hu tnh l nh th, tt c u l cc ngi m ca bn (all just your mothers) T cc cm th t nhin ca bn, hy vui lng pht tm b thng. Phng php lu xut i bi l trc nht hy cng nhn bn cht ca au kh. Chng ta tho lun iu ny trn y trong ng cnh ca au kh ca bn thn chng ta, v by gi chng ta p dng s phn tch ging nh th vo s au kh ca cc k khc thu hiu bn cht ca au kh ca h v tng trng nguyn thng xt gii thot h cch tuyt au kh. y ngi Tsongkhapa s dng t ng ngi m, tt c u l cc ngi m ca bn, quy chiu ti cc hu tnh khc. Bn gi h cc ngi m ca bn khuyn khch trong bn mt cm thc su sc v thn mt vi h v mt quan tm tht i vi an sinh ca h. Hai yu t ny -- s l hi thng hiu bn cht ca au kh v mt cm gic thn thit vi cc hu tnh khc -- tr thnh cn bn tng trng mt ham mun tht bo m an sinh cho cc ngi khc. Khi nguyn xt thng ny lm gim i au kh ca cc ngi khc c m rng ti tt c cc hu tnh mt cch khng iu kin, lc bn tht chng c ci c gi l i bi, n lc dn ti mt cm thc cam kt l bn thn bn s to ra an sinh cho cc ngi khc, mt ngh quyt v tha ngoi hng (extraordinary altruistic resolve) sinh khi trong bn. V khi bn tng trng mt nguyn vng tc thi, xc tht mong cu qu pht, gic ng hon ton, thnh tu mc ch ny, lc bn lu xut tm b , tm tnh bit v tm vn c sn hai nguyn vng ny -- nguyn vng to ra an sinh cho k khc, v hng v cu cnh , nguyn vng t gic ng. Bin php lu xut tm b c th c suy lun trn cn bn ca bin php lu xut xut li chng ta tho lun trc y. Ni vn tt, chng ta t c tm b khi nguyn v tha mong cu gic ng tr thnh sc mnh ng c l do ng sau tt c cc hnh nghip ca bn v thn, ng, v tm. 10. Thin nh trn tnh khng K n, s quan trng ca thin nh trn tnh khng c gii thch trong tng th chn, chng ta c:

9. Du bn tri nghim xut li siu vit v o luyn tm b Khng c tr tu tht chng tnh khng, Bn s khng th ct t gc r ca sinh t lun hi; th nn hy tinh tn trong phng php hu hiu (means) tht chng duyn khi. Chng ta kho st tnh khng mt cch su rng trong cc chng v Trung Lun ca ngi Long Th, nn chng ta khng cn tm kim ton din mt ln na ni y. Trong tng k tip, chng ta tm thy l hi thng hiu xc tht tnh khng ngha l g. Chng ta c rng, 10. Ai thy tnh nhn qu khng th b ngn chn ca s-s vt-vt (inexorable causality of things) Ca sinh t lun hi v gii thot V ph hy bt c xc tn chp tht no (objectivity-conviction) Nh vy tm thy o l lm hi lng ch Pht Nu bn nhn tt c cc sc tng/ hin tng khng c hin hu tht (= hiu hu c t tnh/hin hu hu ng) m khng vi phm cc lut v nguyn nhn v hiu qu v th gii ca tht ti quy c th tc, lc bn tm thy s l hi thng hiu xc tht v tnh khng v i vo o l lm hi lng ch pht. (If you have dissolved all appearances of true existence without violating the laws of cause and effect and the world of conventional reality, then you have found the true understanding of emptiness and entered the path that pleases the buddhas) K tip chng ta c: 11. Sc tng l duyn khi khng th b ngn chn V tnh khng th cch tuyt cc cu trc v hu hoc phi hu, Chng no duyn khi v tnh khng c hiu ng ring bit xa nhau Bn vn cha tht chng c mc ch ca Pht

Chng no s l hi thng hiu ca bn v th gii sc tng/hin tng, hoc tht ti quy c th tc, v s l hi thng hiu ca bn v th gii ca tnh khng, bn cht ti hu, vn cn sai bit vi nhau -- khi chng vn cn bit lp v lm suy yu ln nhau -- bn khng l hi thng hiu mt cch trn vn mc ch ca c Pht. (As long as your understanding of the world of appearance, or conventional reality, and your understanding of the world of emptiness, the ultimate nature, remain at odds with each other -- when they remain separate and undermine each other -- you have not fully understand the intent of the Buddha) K tip, ngi Tsongkhapa vit thm na, 12. Khi hai s l hi thng hiu ng thi v ng hnh st na bn thy duyn khi khng th b ngn chn Tr tu an ton vt ngoi cc ch ngha chp tht (objectivisms) Lc s phn tch v tri kin ca bn hon tt. iu ny trnh by tiu chun hng mc l hi thng hiu trn vn tnh khng. Khi bn l hi thng hiu tnh khng trong phng din duyn khi v khi bn l hi thng hiu duyn khi trong phng din tnh khng, ging nh hai mt ca cng mt ng tin, khi bn ph nh mt cch hon ton hin hu t tnh chng c tn d lu li (inherent existence with no residue left behind), lc tht chng ca bn trn vn. Bnh thng, khi chng ta tri nhn s-s vt-vt trong tri nghim hng ngy, chng ta thy chng trong trng thi s hu mt tnh tht ti c t tnh khch quan no (some objective intrinsic reality), v lc chng ta theo ui sc tng/hin tng/hin tng (that appearance). Nhng mt khi bn l hi thng hiu thc s tnh khng, lc st na /thi im (moment) bn tri nhn mt s vt, rng sc tng / hin tng/hin tng chnh n tt (adequate) lm khi s tc thi s l hi thng hiu ca bn v tnh khng. Thay vo chp th vo tnh tht ti c t tnh ca s vt, gi y bn tc thi cnh gic (mindful) rng, ng, c v i tng ny l tht v phng din t tnh, nhng chuyn khng l nh th (Yes, it appears this object is intrinsically real, but that is not so) . Sc tng/hin tng/hin tng chnh n mt cch t ng lm cm ng (induces) s l hi thng hiu ca bn v tnh khng. Khi iu duyn hi xy ra, lc bn hon thnh tin trnh phn tch ca bn (When that happens, then you have completed your process of analysis). Tng tip theo chng ta c: 13. Ni thm, khi sc tng/hin tng (kinh nghim) trc xut cc oan ca hin hu

v tnh khng trc xut cc oan ca phi hin hu, v bn thng hiu cch no tnh khng sinh khi trong vai tr nguyn nhn v hiu qu bn s chng bao gi b quyn r bi cc tri kin cc oan (thng hng, on dit). Tng ny lp li ngi Nguyt Xng trong Nhp Trung o, ni ngi vit rng, cng nh o nh sng nng, ting vang, v v.v. u rng thng chng c bt c mt tnh tht ti cht th no (substantial reality) v vy m vn xut hin d s hi hip ca cc duyn, cc hin tng -- sc, th, v v.v. -d chng c hin hu c t tnh, vn sinh khi t bn trong tnh khng vi cc tnh v tng ca chng ( their characteristics and identities). im ch yu l rng tnh khng chnh n tc hnh ging nh mt nguyn nhn lm tng trng mnh m th gii ca tnh bi th/xum la vn tng; tt c cc hin tng u l trong mt ngha no cc biu hin ca tnh khng -- mt loi trnh din sinh khi t vin dung ca tnh khng. (The point is that emptiness itself acts like a cause for flourishing of the world of multiplicity; all phenomena are in some sense manifestations of emptiness -- a kind of a play that arises from the sphere of emptiness) [Hin thn thuyt php. ng th ca mun vt cng l nhng li ni php, v cng c gi l hin thn thuyt php, nh hai cu k sau y: Sui reo vang nhng li thuyt php Non xanh bic ton thanh tnh thn Kh thanh tn th qung trng thit Sn sc v phi thanh tnh thn. y cng gi l v tnh thuyp php (= tnh khng thuyt php. HP) ( Pht Quang i T in . Thch Qung dch)] Tng ny lp li nhng dng t bn vn ca ngi Nguyt Xng. Tng cui l mt kt lun, thc gic hnh gi tu tp trong nhng gio php ny. Ngi Tsongkhapa vit: 14. Ny, nam t, khi bn tht chng cc tinh yu

ca ba phng din ch yu ca o l, Hy sng c c, v tinh tn dng mnh V thnh tu nhanh chng mc tiu ti hu ca bn. y l mt bn gii thch rt vn tt, cn c trn Ba phng din chnh yu ca o l, v cch no em tt c cc im chng ta tho lun trong cc chng trc em li kt qu trn lnh vc tu tp thc s. 11. o luyn l hi thng hiu Nu bn nghim trang v tu tp Php, o luyn l hi thng hiu gio php l mt iu trng yu. Trc ht c cc vn bn l mt iu quan trng. Bn cng c nhiu vn bn, bn cng m rng phm vi hc v c ca bn -- bn s tm thy nhiu ngun cung ng hn cho s l hi thng hiu v tu tp ca bn thn bn. Khi, v kt qu do nghin cu su sc v thin qun trong nhng g bn hc, v quan lin ti s l hi thng hiu c nhn ca bn, bn t ti im ch yu trn mi ch khi bn tng trng mt xc tn su xa rng y l nh th no n l (this is how it is), l mt ch nh bn thnh tu ci c gi l s l hi thng hiu do bt ngun t thin qun v chiu soi. Trc khi t iu , tt c s l hi thng hiu ca bn s vn ch l s l hi thng hiu c tnh tri thc, nhng vo thi im n di chuyn nhanh chng. Lc bn phi o luyn tnh an tr (familiarity), lm cho n tr thnh b phn ca thi quen hng ngy. Bn o luyn cng nhiu hn n s tr thnh thc nghim cng nhiu hn. D nhin trong quan lin n o l c hai phng din: phng php v tr tu siu vit (method and wisdom) (tm b : phng php; tr tu siu vit: l hi thng hiu bn cht ca cc hin tng). Ni tng qut, thng hiu phng din phng php l mt iu d dng, v cng thm tng trng mt xc tn su sc hn vo phng php l mt iu d dng hn na. S v ny gi ln nhng cm xc nng lc mnh m. Nhng ngay vi phng din tr tu siu vit ca o l, mc du cc giai on s khi ca o luyn l hi thng hiu v xc tn su sc u kh khn nhiu hn, mt khi bn t c xc tn diu ngha thm mt, lc bn c th tri nghim cc cm th v cc cm xc y nng lc. Tuy nhin, bn khng nn c nhng mong i ngn hn rng mt ci g ging nh th ny s tt yu c thnh tu trong vng t nm. Quan lin n di thi gian tu tp, tm kim cm hng t nhng tuyn b trong kinh in l mt iu quan trng. Cc tuyn b ny gii thch rng t n gic ng hon ton th cn n ba v lng kip (three innumerable eons). Cng ngi Tch Thin, trong Nhp B tt hnh ca ngi (Guide to the Bodhisattvas Way of Life; Bodhicharyavatara) ni rng chng ta nn cu nguyn rng chng no h khng vn cn v cc hu tnh vn cn, ti nguyn cng vn cn cu cc hu tnh thot khi au kh. Chiu soi trn nhng loi tnh cm

ny s cho bn sc mnh v cm hng. Nu bn hun luyn tm ca bn trong tnh cch nh th, mc d thn ca bn vn cn ging nh trc y, tm ca bn s thay i v chuyn ho. Kt qu l hnh phc. Tuy l xut lng (the outcome) s mang li li ch cho ngi khc ty thuc vo nhiu yu t v cc ngoi duyn. Nhng theo cc tri nghim bn thn ca chng ta, li ch th c mt cch xc nh. 12. Tu tp diu ngha thm su Mi bui sng sau khi bn thc dy, hy c gng hnh thnh t duy ca bn trong cc cch thc li ch trc khi bn bt u ngy ca bn. Bn c th ngh, t d, Ti mong thn ti, ng ti, v tm ti c s dng mt cch bit thng xt nhiu hn phc v nhng ngi khc . y l mt iu ti lun lun lm. N lm cho i sng nhiu ngha hn. Cng ging vy, hy kho st tm ca bn trong bui ti trc khi bn i vo ging. Hy duyt li cch thc bn tiu dng ngy ca bn v kim xem n c gi tr hay khng. Ngay c nhng ngi khng theo tn gio. Ti tin rng y l mt phng php qu gi to lp mt i sng nhiu ngha hn, th nn khi bn ti cui i, bn khng cm thy au bun hi hn (remorse) hoc ng tic (regret). Bn c th bun v bn gi y sp i khi th gii ny, nhng cng mt lc, bn vui lng v sng i bn theo mt cch c ngha. Mt thi quen hu ch c bit l thi quen ngm nhn cc tin trnh tm nim ca bn thn bn, quan st ci g duyn hi xy ra trong tm bn, kt qu l bn khng hon ton b dm ngp trong n. Lun lun khi chng ta tng trng gin d, t d, ton th tm chng ta hoc ci ng dng nh tr thnh gin d. Nhng ch l v bn ngoi / sc tng/ hin tng. Vi vi tri nghim, bn c th hc bit ng ra ngoi cuc gin d khi gin d tng trng. Tht l mt hu ch ln lao khi bn c kh nng cng nhn s ph hoi ca mt cm xc tiu cc ngay ng lc n tng trng. iu ny d nhin rt l kh, nhng xuyn qua luyn tp bn c th lm c iu ny. Lc , khi bn c ton cnh khch quan no trn ni gin d ca bn thn bn, bn ngm nhn vo s ni gin ca bn v, ngay lp tc, tnh mnh m ca n b gim xung. N vn hnh cng mt cch thc nh tham luyn, bun ru, kiu mn, v.v. Xuyn qua hun luyn, v s tp thnh thi quen, o luyn mt thi quen hng ngy, y l iu c th lm c. y cng l nhng cch m rng gi tr con ngi v mt i ngoi, m rng t mt con ngi n bit ti cc thnh vin gia nh, v t mi thnh vin gia nh ti cc bn ca h. l cch chuyn ho gia nh, cng ng, cui cng l quc gia, v k n nhn loi. Nu mi ngi o luyn tm ca mnh, cc hiu qu s tri rng v dn n mt th gii tt p hn. Sau khi ti t trn, sau bn mi hoc nm mi nm, c l mt th gii tt p hn s n, nhng nu bn mun iu , bn phi bt u lm vic cho n t ngy hm nay, t ngay by gi. l iu ti mun chia s vi bn.

__________________________________________ Ch thch 1. Hai cu cui bi ging in ch m l do ngi dch bn Vit. C l ngi ni v cc ch ton tr s sp trong vng bn mi nm, nm mi nm, tnh theo thi im ngi ban php thoi 2004 Kalachakra Initiation ti Toronto, Canada (= bn dch Anh in 2009; bn dch Vit HP 2012) Bng sng mau ln Xun Cho Vinh quang qut sch du phong trn Cho Non nc sng ti ngy tr mi. (H Dznh) ------------------------2. Bn dch Vit cc tng ca ngi Tsongkhapa cn c vo 3 bn dch Tng-Anh trong cc sch: (1) The Dalai Lama. The Middle Way .Translated by Thupten Jinpa. 2009. (p 149-152) (2) R.A. F. Thurman. Essential Tibetan Buddhism. 19959 (p 112 -114) (3) Geshe Wangyal.The Door of Liberation. 1978. (p 127-130) --------------------3. Chp tht -- ch thch v tng 12 bi ny Ni chp tht tc l lt vo tng i, thuc v bin kin, bt c chp c l tht, chp khng l tht, chp chn l tht, chpgi l tht, du l chp tht. (Ch Kinh Tp Yu. Thch Duy Lc. Trang7) ------------------4. c t lai Lt ma ging v tng 10 bi ny << Nu bn nhn tt c cc sc tng/ hin tng khng c hin hu tht (= hin hu c t tnh =hin hu hu ng) m khng vi phm cc lut v nguyn nhn v hiu qu v th gii ca tht ti quy c th tc, lc bn tm thy s l hi thng hiu xc tht v tnh khng v i vo o l lm hi lng ch pht.>>

Chng ta c th i chiu li ging trn vi pht biu ca Lng gi i Tha Kinh (Bn dch PhnAnh ca Suzuki, bn dch Vit ca Thch Chn Thin, Trn Tun Mn, trang 264) : << LXV.37. V tt c cc s vt l khng thc nn khng c cu u, cng khng c thanh tnh ; cc s vt khng ging nh chng c trng thy, chng cng khng phi l khc th.>> Gii thch: Mnh th nht Kinh Lng gi ni : V tt c cc s vt l khng thc nn khng c cu u, cng khng c thanh tnh ( l khi nhn t tam ma a. HP) cc s vt khng ging nh chng c trng thy. Pht biu ny tng ng vi pht biu ca c t Lai Lt Ma: Nu bn nhn tt c cc sc tng/hin tng khng c hin hu tht (= Nu bn khng chp tht khi nhn cc sc tng/hin tng) Gii thch mnh th hai Kinh Lng gi ni: chng cng khng phi l khc th, ngha l nu thy chng c cu, tnh, thin, c theo sc tng/hin tng, theo duyn khi th chng cng khng phi l khc th. Pht biu ny tng ng vi pht biu ca c t Lai Lt Ma m khng vi phm cc lut v nguyn nhn v hiu qu v th gii ca tnh tht ti quy c th tc. Ngi V Trc ging: Si, Ngu si, V minh, V tr, V kin, Phi hin qun, Hn mui, Hc m u ng ngha. Th nn trm nm trong ci ngi ta, nhng iu trng thy au n lng. Chn l quy c th tc l chn l ca hin tng/sc tng, v chng ta hy ghi nh li ging ca c t Lai Lt Ma trong bi 1 Trung o - Tin ti diu ngha thm su (link di y) ( v trn thuvienhoasen.org), hiu r ngha ca mnh m khng vi phm cc lut v nguyn nhn v hiu qu v th gii ca tnh tht ti quy c th tc (= m khng vi phm cc lut v tch tp phc c v tch tp tr tu). Chng ta c th hiu i c t Lai Lt Ma ni: Nu bn nhn tt c cc sc tng/ hin tng khng c hin hu tht nn bn khng tch tp phc c v tch tp tr tu l bn khng l hi thng hiu xc tht v tnh khng v khng i vo o l lm hi lng ch pht. http://hoagiacngo.com/Mtrungdaochanhtindhp.html Lc trch: << Bi v chng ta tch tp phc c trn cn bn ca phng din hin hin ca duyn khi v tch tp tr tu trn cn bn ca phng din chn khng diu hu (chn khng diu vin /

rng thng / empty aspect) ca duyn khi, th nn iu ny hin ln sng t rng ngay c trng thi pht cng c miu t r rng trn cn bn nh . (Since we accumulate merit on the basis of the apparent aspect of dependent origination and accumulate wisdom on the basis of the empty aspect of dependent origination, it emerges that even the state of buddhahood is defined on the basis of the two truths). Do cc l do ny nhng gio php Pht trnh by, d c mnh mng n bao nhiu i na, c tuyn b rng, c ging dy trong cu trc ca nh . iu c ni n trong trng thi nh l hai phng din ca thc ti, phng din ca hin tng v phng din ca thc ti tnh hin hot (actual reality). Tng ng vi hai phng din ny l s l hi thng hiu th gii c t cn c trong phng din hin tng v s l hi thng hiu th gii c t nn tng trong phng din ca thc ti tnh hin hot, tht tng. (What are referred to as two truths are the two levels of reality, that of appearance and that of actual reality. Corresponding to these two levels is the understanding of the world that is grounded within the appearance level and the understanding of the world grounded within the level of actual reality, the way things truly are) Trong li ni hng ngy ca chng ta, chng ta cng nhn nhng phng din khc bit ca thc ti tnh nn to ra s phn bit ni bt nhng hin tng v thc ti tnh, v chng ta cm thc nhng phng din sai bit ca chn l. Cc gio php v nh khi nim ho mt cch minh bch trc gic ca chng ta v s sai bit ny. Trong s phn bit ni bt ng ch ny, chng ta kinh nghim gia hin tng v thc ti tnh hin hot, bn cht hin hot rt ro ca s-s vt-vt thnh lp chn l ti hu (ultimate truth), trong khi s l hi thng hiu c pht trin trong cu trc ca hin tng, hoc ca nhn thc hng ngy ca chng ta, thnh lp chn l quy c th tc (conventional truth). Vy th ci g l nhng c im ca nh ? Nhng chn l quy c th tc u l nhng s kin ca th gii c ghi nhn bi mt s l hi thng hiu m khng b ph phn bng cch i chiu vi thc ti tnh ti hu. Bt c khi no, chng ta khng tho mn bi nhng hin tng n thun qun st bi mt ton cnh khch quan khng ph phn, chng ta hy kho st su xa hn vi mt phn tch ph phn, tm kim cho c cch th chn thc hin hu ca s-s vt-vt, v s kin ghi nhn c xuyn qua mt nghin cu nh th lp nn chn l ti hu. Th nn chn l ti hu ny, bn cht rt ro ca s-svt-vt, khng quy ch v mt ci tuyt i t lp, c lp -- mt ci thc th l tng cao vi. Chnh xc hn, n quy ch v bn cht rt ro ca mt s vt c th hoc hin tng.

S vt c th ci cn bnv cch th chn thc ca hin hu ca n -- bn cht ti hu ca n thnh lp thc th vin nht v ng nht. Nh vy, mc du nhng ton cnh khch quan hoc nhng c hu ca nh c nh ngha mt cch khc hn nhau, chng thuc v thc th vin nht v ng nht. Tt c cc hin tng, bt c ci g chng c th l, u s hu c hai ca hai chn l ny. (This ultimate truth, the final nature, of things, therefore, does not refer to some independent, selfstanding absolute some lofty ideal entity. Rather it refers to the final of a particular thing or phenomenon. The particular thing the basis and its true mode of being its ultimate nature constitute one and the same entity. Thus, although the perpectives or the characteristics of the two truths are defined distinctly, they pertain to one and the same reality. All phenomena, whatever they may be, possess each of these truths). >> -------------------------------------Chn l quy c th tc Trch t: L tnh Duyn khi trong tng m u Trung Lun Gio php ca Pht cn c trn nh : th tc v chn. Theo th tc , c dit, sinh, on, thng, n, i, mt, khc. Ngi Long Th c ni trong By mi bi tng v tnh khng : < c Pht khng ging tip cn ca th gian l sai / trong cch ni ci ny sinh khi do ty thuc vo ci kia (71 ab)>. V trong Hi trnh lun (Vigrahavyavartani): < Nu khng chp thun bt c mt quy c th tc no / Chng ta khng th a ra bt c mt tuyn b khng nh no c (XXVIII cd) > -------------------------5. Ch thch v Tng 11 trong bi ny:

Tng 11 ni nu bn thy duyn khi, tnh khng l hai bit lp, bn s chng tht chng c mc ch ca Pht. Trong bi 4 ca bn dch Trung o ny, c t lai Lt Ma ging: Trong tng XXIV, 18 ngi Long Th ti khng nh rng ngha xc tht ca tnh khng l duyn khi. 18. Bt c ci g do duyn khi Chng ti gii thch l tnh khng Tnh khng l gi danh ty thuc Tnh khng cng chnh l trung o. -----------------------------6. Ch thch v tng 13 bi ny c t Lai Lt ma ni tng 13 ny lp li tng VI.37 Nhp Trung o ca ngi Nguyt Xng: 37. S-s vt-vt rng thng, cc o nh sng nng v cc th tng t, u ty thuc vo cc duyn, u khng l ci khng th thy c V cng hon ton nh cc hnh dng/sc tng rng thng c phn chiu trong mt gng soi Kin lp mt tm thc / thc (=phn bit/liu tri bin bit) trong phng din tng t. Empty things, reflections and the like, Dependent on conditions, are not imperceptible And just as empty forms reflected in a glass Create a consciousness in aspect similar (Empty: rng thng; chn khng diu vin) (trch t Introduction to the Middle Way . Chandrakirtis Madhyamakara With Commentary by Jamgon Mipham. Translated by Padmakara Translation Group. Shambhala. 2002)

------------7. Mi phm tnh ca v thy ( theo i tha trang nghim kinh lun/ Trang nghim lun ca ngi Di Lc ; Mahayanasutralamkara) 1. gii hnh ( discipline) 2. an n v tnh lng ( serenity) 3. tch tnh (thorough pacification) 4. nhiu phm cht hn cc hc vin (more qualities than ones students) 5. nng lc ( energy) 6. tr tu phong ph v kinh in ( a wealth of scriptural knowledge) 7. quan tm do t bi (loving concern) 8. tr tu thng sut v tnh tht ti ( thorough knowledge of reality) 9. ti kho lo trong ch dy cc t (skill in instructing disciples) v 10. cch tuyt cc tht vng, chn nn ( free from despair) Xem bn gii thch chi tit trong Tsongkhapas The Great Treatise on the Stages of Path to Enlightenment , vol.1 , pp 70-75 -- hoc bn dch Vit -- i Lun v giai trnh o gic ng , quyn 1 trn thuvienhoasen.org --------------------8. i Bi . Kinh Hoa Nghim B tt Ph Hin khai th: B tt qun st chng sinh khng ni nng ta m khi i bi. Qun st chng sinh tnh chng iu thun m khi i bi. Qun st chng sinh ngho kh khng cn lnh m khi i bi. Qun st chng sinh ng say trong m di v minh m khi i bi. Qun st chng sinh lm nhng iu c m khi i bi. Qun st chng sinh b rng buc, li thch lao mnh vo ch rng buc m khi i bi. Qun st chng sinh b chm m trong bin sinh t m khi i bi. Qun st chng sinh vng mang tt kh lu di m khi i bi. Qun st chng sinh khng a thch php lnh m khi i bi. Qun st chng sinh xa mt Pht php m khi i bi

( trch theo Nim Pht Thp Yu. Thch Thin Tm) --------------------------9. Kinh Lng gi (Thch Duy Lc dch) Th gian la sinh dit Nh hoa m trn khng Tr chng tr hu v M khi tm i bi

Tt c cc php nh huyn Xa la ni tm thc Tr chng tr hu v M khi tm i bi

Xa la chp on thng Php th gian nh mng Tr chng tr hu v M khi tm i bi ----------------10. Th ca Boris Pasternak Th ca Zhivago Hamlet

Ting n va tt. Ti bc ra sn din. Ta lng vo khung ca, Ti nm bt trong ting vng xa xm iu s xy ra thi ti sng.

Bng m hng vo ti Bng ngn chic ng nhm t trn trc. Nu c th, Cha i Hy mang chn ng ny ngang qua ch con.

Ti yu nh ngang ngc ca Ngi V bng lng sm vai ny. Nhng by gi ang l v khc, Nn hy cho ti ngh ln ny.

Nhng vic dn cnh c tnh k V khng sao o ngc cui chng ng. Ti mt mnh, tt c chm trong thi o c g. Sng trn cuc i u phi chuyn chi. ( L Khnh Trng dch t bn Nga vn ) Hamlet

The stir is over. I step forth on the boards. Leaning against an upright at the entrance, I strain to make the far-off echo yield A cue to the events that may come in my day. Night and its murk transfix and pin me, Staring through thousands of binoculars. If Thou be willing, Abba, Father, Remove this cup from me. I cherish this, Thy rigorous conception, And I consent to play this part therein; But another play is running at this moment, So, for the present, realease me from the cast. And yet, the order of the acts has been schemed and plotted, And nothing can avert the final curtains fall. I stand alone. All else is swamped by Pharisaism. To live life to the end is not a childish task.A The poems of Yuri Zhivago Translated by Bernard Guilbert Guerney from Doctor Zhivago, Boris Pasternak translated by Max Hayward and Manya Harari. (*Theo quan im Pht Gio, chng ta c th thay th t ng Cha i v Ngi trong bi th Hamlet ni trn bng Duyn Hi. HP) ----------------Boris Pasternak

Th

Ti cht sng nh con th b la. u y c ngi, t do, nh sng. Cn sau lng ti l ting xua n o. M ti khng c ng no thot ra.

Rng m u v b ao, Sc g thng chn li. ng b ct t b Thi mun ra sao cng nh!

Ti lm g xu xa, Ti st nhn, tn bo? Ti bt c th gian phi khc Thng v p qu ti. .... Vng vy khp li cht dn V ti c li vi ngi khc: Cnh tay phi chng bn ti, Bn lng chng bn ti!

Vi vng dy th ny c. Ti vn cn c ao: Cnh tay phi ca ti Lau nc mt gim ti. ---------------------------------11. Kinh c C L Tng . Ni s Tr Hi dch. http://www.quangduc.com/truyen-2/245bongnguyetlongsong.html KINH C C L TNG Nh th ny ti nghe. Mt thi, c Th tn nc X v trong vn K th Cp c c. y, Ngi bo cc v t kheo: Ny cc t kheo- D, bch c Th Tn, cc v t kheo tr li Pht. c Th Tn dy: Cc t kheo, ta s ging cho cc ng tm lc v lun gii v ngi yu thch s c c l tng. Hy lng nghe, ta s ni. -- Bch Th Tn, chng con xin nghe. Cc v t kheo tr li c Th Tn. c Th Tn ni bi k ny: ng theo di du vt qu kh Hay kht vng tng lai cha n Ci g qua c b li ng sau Ci cha n th cha t c

Nhng ci g thuc hin ti, ngi hy qun st Bng tu gic khi n xy n Bt ng -- khng sn Trong trng thi y ngi tr nn tng trng Ngay hm nay hy n lc V ngy mai ci cht c th n -- ai bit? Chng ta khng th no iu nh Vi ci cht thu ht v s ngi Nhng k no an tr nh trn mt cch tinh tn Ngy m khng mt mi Th k y bc Thnh gi l Ngi Yu Thch Hnh c C L Tng. Li na, ny cc t kheo, ngi theo di du vt qu kh l nh th no? V y ngh: Ti c sc nh vy trong qu kh v thch th ngh v n. V y ngh: Ti c th (cm gic) nh vy trong qu kh v y thch th ngh v n. V y ngh: Ti c tng (tri gic) nh vy trong qu kh v thch th ngh v n. V y ngh: Ti c hnh nh vy trong qu kh v thch th ngh v n. V y ngh: Ti c thc nh vy trong qu kh v thch th ngh v n. Nh vy, ny cc t kheo, l ngi y theo di du vt qu kh. V ny cc t kheo, th no l ngi khng theo di du vt qu kh? V y ngh: Ti c sc nh vy trong qu kh nhng khng thch th v n.

V y ngh: Ti c th nh vy... c tng nh vy... c hnh nh vy... V y ngh, Ti c thc nh vy trong qu kh nhng khng thch th v n. y gi l v y khng theo di du vt qu kh. V ny cc t kheo, th no v y kht vng tng lai? V y ngh: Ti c th c sc nh vy trong tng lai v thch th v n. V y ngh: Ti c th c th... c tng... c hnh ... v y ngh, Ti c th c thc nh vy trong tng lai v thch th v n. y gi l v y kht vng tng lai. V ny cc t kheo, th no l v y khng kht vng tng lai? V y ngh: Ti c th c sc nh vy trong tng lai nhng khng thch th ngh v n. V y ngh: Ti c th c th nh vy... tng nh vy... hnh nh vy... V y ngh, Ti c th c thc nh vy trong tng lai nhng khng thch th v n. y gi l v y khng kht vng tng lai. V th no gi l b li ko vo nhng php hin ti? y, ny cc t kheo, mt ngi phm phu khng c hc hi, khng gn gi nhng bc Thnh, khng kho gii php ca bc Thnh, khng luyn tp php ca bc Thnh, khng gn gi thin nhn, khng kho gii php ca thin nhn, khng c tu tp php ca thin nhn, chp sc l ng, ng c sc, chp sc trong ng hay ng trong sc. Ngi y chp th l ng, th c ng, chp th trong ng hay ng trong th. Ngi y chp tng l ng, tng c ng, chp tng trong ng, chp ng trong tng. Ngi y chp hnh l ng, ng c hnh, chp hnh trong ng hay ng trong hnh. Ngi y chp thc l ng, chp ng c thc, chp thc trong ng hay ng trong thc. y gi l b li ko vo nhng php hin ti.

V hi cc t kheo, th no mt ngi khng b li ko vo nhng php hin ti? y, hi cc t kheo, mt ngi mn c hc, theo li dy ca bc Thnh, kho gii php ca bc Thnh, luyn tp php ca bc Thnh, theo li dy ca nhng thin nhn, kho gii php thin nhn, luyn tp php thin nhn, nn khng chp sc l ng hay ng c sc, khng chp sc trong ng hay ng trong sc. V y khng chp th l ng ... khng chp tng l ng... khng chp hnh l ng... khng chp thc l ng, ng c thc, thc trong ng hay ng trong thc. y gi l khng b li ko vo nhng php hin ti. Hy ng theo di du vt qu kh .... Ngi y bc Tnh thnh gi l K yu thch hnh c c l tng Chnh m ch iu ny m ta ni: Ny cc t kheo, Ta s ging cho cc ng tm lc v lun gii v k yu mn hnh c c l tng. c Th Tn ni nh vy, v cc v t kheo hoan h tn th li Ngi dy.

Bi 6 - Mt tri chiu sng ba phng din chnh tn

Bn dch Vit: ng Hu Phc Trch t: Prologue, Appendix 1, Appendix 2 -- The Dalai Lama. The Middle Way. Faith grounded in Reason. Wisdom 2009. (Trung o. Chnh Tn cn c trong Suy L)

Ni dung 1. Li m u bi ging Trung o 2. Tsongkhapa. Ba phng din chnh yu ca o l (14 tng) 3. Mt tri chiu sng ba phng din chnh tn (25 tng)

1. Li m u bi ging Trung o

Nng lc ca i Bi Cch y nhiu th k, nhn loi nhn nh c s quan trng trong s iu khin v s dng tri thc. T tin trin cch thc lp nn ch vit, cui cng a n gio dc chnh quy. Ngy nay, ni rng gio dc l quan trng ch yu th pht biu hin nhin l ng, nhng bn thn chng ta cn quan tm n mc ch rng ln hn ca gio dc. Ni cho cng, nu tch ly tri thc khng dn n mt cuc sng hnh phc hn, th c g l tt u? Tt c chng ta u tnh c gp nhng ngi th hng mt nn gio dc tuyt vi nhng khng thy h rt hnh phc. Gio dc c th em cho h nng lc t duy ph phn nhiu hn v nhng mong cu ln lao hn, nhng h gp nhiu kh khn khi hin thc ho tt c nhng mong cu ny, dn n lo ngi v tht vng. R rng l mt mnh gio dc khng th bo m mt i sng hnh phc hn. Ti ngh gio dc ging nh mt cng c, bn c th s dng n cho cc mc ch hoc xy dng hoc ph hoi. Bn c th ngh rng mc tiu ca gio dc ch thun l nng cao kh nng ca bn lm gia tng s giu sang, cc s hu, hoc quyn lc. Nhng cng nh ch thun tri thc trong t n v ca t n th khng lm cho chng ta hnh phc, cc s vt vt cht hoc quyn lc ng ring chng cng khng th vt trn lo ngi v tht vng. Chc hn phi c mt yu t khc no trong tm tr ca chng ta to nn nn tng cho mt i sng hnh phc, mt ci g n to c hi, phng tin cho chng ta gii quyt nhng kh khn ca i sng mt cch hiu qu. Ti lun lun miu t bn thn ti l mt nh s Pht gio gin d, v gio dc chnh quy ca bn thn ti th khng su rng. Ti nhn bit vi iu v trit l v cc vn bn Pht gio, nhng ti l mt hc sinh kh li bing trong thi k nhng nm mi bt u hc hnh, th nn kin thc ca ti ngay trong lnh vc th cng c gii hn. Cng thm vo , ti gn nh khng bit g c v cc lnh vc nh ton hc, lch s th gii hoc a l. Cng thm na, khi ti cn tr, ti c mt cuc sng thoi mi. Cc v t Lai Lt Ma u khng phi l cc nh triu ph, nhng tuy th i sng ca ti th vn thoi mi. Th nn khi ngi Trung Quc xm lng nc ti v ti phi chy trn b li qu hng x s, ti ch c mt kin thc hn ch v gio php ca Pht gio, v ti c cht t kinh nghim v gii quyt cc vn . Mt gnh nng v trch nhim ln lao bt thnh lnh b buc ti phi nhn lnh v gii quyt (A great burden and responsibility was thrust upon me suddenly), v nhng g ti c hun luyn c em vo trc nghim. Trong sut nhng nm ny, ngi bn c th tn nhim nht ca ti l phm tnh ni tm ca bn thn v i bi. i bi em n sc mnh ni tm, v i bi cng em n chn l. Vi chn l, bn chng c mt ci chi che giu, v bn khng l thuc vo cc kin ca cc ngi khc. iu em n mt s t tin, vi n bn c th gii quyt bt c vn no trong hy vng v quyt tm. Cn c trn cc kinh nghim ca ti, ti c th ni rng khi i sng tr nn kh khn v bn ang phi i u vi

nhiu vn , nu bn vn duy tr quyt tm ca bn v tip tc c gng, lc cc tr ngi hoc cc vn tr thnh thc s hu ch, v chng lm m rng v lm su sc kinh nghim ca bn. Do th ti ngh i bi l mt s vt qu bu nht. i bi l g? i bi th hin mt cm th v s thn thit vi cc ngi khc, mt s tn trng v cm mn khng cn c trn thi ca cc ngi khc i vi chng ta. Chng ta c khuynh hng cm mn i vi cc ngi quan trng ti chng ta. Loi cm th thn thit khng m rng ti cc k th ca chng ta -- nhng k ngh xu c v chng ta. i bi tht (genuine compassion), th khc hn, thy rng cc k khc, hon ton ging nh chng ta, mun c mt i sng hnh phc v thnh cng v khng mun chu au kh. Loi cm th v quan tm c th m rng ti bn b v k th u ging nhau, khng cn c vo cc cm th ca h i vi chng ta. l i bi tht. Lng yu thng bnh thng th do thnh kin v pha ln lng tham luyn. Ging nh cc cm xc phin no khc, tham luyn khng c cn c trn tnh tht ti nhng trn phng chiu tinh thn. N phng i tnh tht ti. Trong tnh tht ti c th c vi iu tt , nhng tham luyn nhn vo n nh l p hoc tt mt trm phn trm. i bi th gn vi tnh tht ti nhiu hn. Chng ta thy c mt s khc bit ln lao. Cu hi ln l chng ta c th hoc khng th o luyn i bi nh th. Cn c trn kinh nghim ca bn thn ti, cu tr li l c th. N l iu kh thi bi v tt c chng ta u s hu ht ging i bi l chnh bn cht ca hin hu lm ngi. Cng ging th, chnh s sng st ca chng ta nh l cc hu tnh, c bit trong nhng nm u tin cuc i, th ty thuc nng n vo lng cm mn v lng i bi ca cc ngi khc. Chng ta sng st cho ti nay ch bi v vo thi k chng ta bt u cuc i, m ca chng ta -- hoc d nhin mt ai khc -- chm lo sn sc. Nu b cu th, h hng ngay c ch mt hoc hai ngy, chng ta c l cht. Trong khi lm ngi, s dng tr tu ca chng ta, chng ta c th m rng cm thc ny v lng quan tm sn sc trong sut ton th cuc i ca chng ta. Nhu cu o luyn mt cch h thng v nng cao nng lc t nhin ny hin nay th khn cp hn bao gi ht. Trong thi mi, do v dn s, k thut, v nn kinh t tn tin, th gii gi y c lin kt mt cch su sc. Tuy c cc s khc bit chnh tr, thc h v vi trng hp do tn gio khc bit, mi ngi vng quanh th gii phi lm vic v sng chung vi nhau. l tht ti. Th nn vai tr ca i bi trn phng din quc t l ti yu. Mi ngy, truyn thng mang n cc tin tc v cc hot ng khng b v mu. Nhng bin c ny khng n ri i qua m khng c cc nguyn nhn hoc cc duyn hi.Vi bin c chng ta i din hin nay ti ngh chng c gc r trong cc hnh ng h hng cu th ( negligent actions) trong th k th mi tm, mi chn v hai mi. V km may mn, c vi ngi ch c gng tng gia cc thi thc tr th ca dn chng t thng li chnh tr. Cch thc tt p nht i

din vi bo lc ny l g? Ti s bin lun rng n khng phi l xuyn qua bo lc v mu. Cc vn c bt r trong bo lc khng th c gii quyt bng bo lc. Ti sao vy? Th nht, bo lc do bn cht ca n th khng th tin on c. Bn c th khi s vi mt mc tiu nht nh bng bo lc gii hn, nhng sau n vt khi tm kim sot. Th nh, bo lc lm tn hi nhng ngi khc, th nn bo lc to nn sn hn nhiu hn trong cc tm tr ca nhng ngi khc. iu k tip to nn cc ht ging cho cc vn tng lai. Chin tranh th ging nh mt li thot c hp php ho s dng bo lc. Trong cc thi c xa, khi cc quc gia t ty thuc ln nhau, s ph hy mt k th c th c gii ngha l chin thng cho quc gia thng. Nhng ngy nay, do s ni kt tng lin thm su ca tt c cc quc gia, chin tranh th khng hu hiu. S sp ca k th ca bn ch i n ch cui l hy hoi chnh bn. Th nn, khi chng ta duyn hi gp g xung t (encounter conflict) hoc cnh tranh cc quyn li, cch thc tt nht -- thc ra cch duy nht hu hiu -- gii quyt n xuyn qua i thoi. Bn phi tn trng cc quyn li ca cc ngi khc, cc c vng ca cc ngi khc, v to cc tha thun tng nhng (make compromises), bi v nu bn chng quan tm/ h hng cu th (neglect) cc quyn li ca cc ngi khc, mt cch ti hu bn bn thn s au kh. Bn cn phi bit quan tm cc quyn li ca cc ngi khc. Ti thng ni vi cc thnh gi rng th k th hai mi l mt th k ca bo lc, v xuyn qua kinh nghim gi y chng ta bit rng bo lc khng th gii quyt cc vn . Cch duy nht gii quyt chng l mt ngh quyt tho thun chnh thc trong ho bnh (peaceful resolution). Th nn, th k th hai mi mt nn l th k ca i thoi. phc v iu , chng ta cn s cng quyt, kin nhn, v mt ton cnh khch quan rng ln hn. Cng li y, i bi c mt vai tr quan trng. Trc nht, nh ti ni trn, i bi em n t tin cho chng ta. i bi mang n chng ta mt s cng nhn su sc cc quyn ca cc ngi khc. i bi cng cho chng ta mt tm tr an bnh (calm mind), v vi mt tm tr an bnh, chng ta c th thy tnh tht ti (reality) mt cch r rng hn. Khi tm tr chng ta b ng tr bi cc phin no, chng ta khng th thy tnh tht ti, v chng ta hnh thnh cc quyt nh khn kh (poor decisions). i bi cho chng ta mt tri kin tng lin nhiu hn (holistic view|| holism: is the belief that everything in nature is connected in some way|| formal words). Ti tn trng cc nh lnh o chnh tr ca th gii, nhng i khi ti ngh h nn c nhiu i bi hn. Nu d ch c mt trong cc nh lnh o chnh tr ny o luyn nhiu i bi hn, lc hng triu ngi v ti s c cuc sng an bnh hn. Cch y nhiu nm, ti mt bui tip tn chnh thc n , ti gp mt chnh tr gia thuc bang East Bengal ca n . Cuc hp mt gm c mt cuc tho lun v o c v tm linh, v ng ni V l mt chnh tr gia ti khng bit nhiu v cc ti ny. ng ta chc l khim tn, nhng ti phin trch nh nhng ng. Ti ni, cc chnh tr gia cn nhiu o c hn, nhiu tm linh hn. Nu mt hnh gi tn gio trong mt vng

xa xi ho lnh lm mt chuyn g gy tn hi, n chc l khng nh hng nhiu n ton cu. Nhng khi cc nh lnh o v cc chnh tr gia khng chnh nim (mindful) v bit xt thng, tht l rt nguy him. Ti tin i bi th khng l mt vn c tnh tn gio. Vi ngi ngh i bi v tha th l nhng lnh vc ca tn gio, v nu nhng ngi c mt ci nhn tiu cc v tn gio h c th cng tr thnh cng tiu cc v nhng iu ny. l mt sai lm. Chng ta c hoc khng chp thun mt tn gio th ty thuc vo mi c nhn, nhng chng no nhn loi c ng th gii ny, cc gi tr su sc ny u l trng yu v khng c h hng cu th khng chm sc. Mi ngi ang gng sc cho giu sang vt cht. l mt iu tt, nhng nu trong sut thi gian ny chng ta h hng cu th khng chm sc th gii ni tm ca chng ta hoc cc gi tr ni tm, chng ta s khng hnh phc. Chng ta phi kt hp s tng trng vt cht vi s tng trng cc gi tr nhn bn, ni tm. Chng ta cn tng trng tn trng, t bi, v mt cm thc v i bi c cc cuc sng hnh phc hn, cc gia nh hnh phc hn, cc cng ng hnh phc hn, v cui cng l mt th gii hnh phc hn. Chng ta cn nhng phm cht ni tm ny. y nn l mc tiu ti hu ca gio dc ngy nay. V quyn sch ny Ti khng tin rng tn gio l iu cn c tng trng o c v lng tt. Tuy nhin, cc tn gio ln ca th gii tng trng qua thi gian nhiu phng cch gi tr o luyn nhng c hnh ph qut nh th. Pht gio th khng mt mnh trn lnh vc ny, nhng ti th quen thuc nht vi truyn thng ny, v ti cng tin rng truyn thng Pht gio c cc yu t c o ni bt, c bit l cc gio php ca Pht gio v tnh v ng, hoc tnh khng, v v bn cht ca tm. V do th, mc ch ca ti trong quyn sch ny l trao cho bn mt s l hi thng hiu tt v cu trc ton din ca Pht gio (overall framework of Buddhism). Trc nht ti s trnh by mt gii thiu tng qut v Pht php. v lm iu ny ti tuyn chn ba chng trong Cc tng cn bn v Trung o (Fundamental Stanzas on the Middle Way: Trung Lun), mt tc phm trit hc kinh in n ca ngi Long Th (hai mi by chng). Khi ti gii thch cu trc cn bn ca con ng tu tp/ o l Pht gio, ti s lin kt cc li gii thch ca ti ti cc phn chuyn bit ca ba chng ny. K tip, phn gii thiu tng qut s c thng hiu r rng bng mt gii thch v cch no tu tp gio php ny trn cn bn ca mt tc phm ngn gm mi bn tng, Ba phng din chnh yu ca o l (Three Principal Aspects of the Path) ca ngi J Tsongkapa. Ngi Tsongkhapa l ngi thnh lp truyn thng Geluk ca Pht gio Ty Tng.

Khi ging dy hoc lng nghe Pht Php, nhng ngi t xem h nhng Pht t ang tu tp cn ging dy hoc lng nghe vi ng c l do thanh tnh (pure motivation). V thy phi lm sao chc chn l v y khng tin hnh s ging dy do lng ham mun c cung knh, danh ting, hoc p l ti chnh; v thy phi c ng c l do thanh tnh do mong c cho an lc ca tt c cc hu tnh. Cng th, nhng ngi lng nghe, ng c l do ca bn phi khng b nh nhum bi cc mong cu thnh mt hc gi cao c, danh ting cao, hoc li lc ti chnh; cch kh hn, l bn phi lng nghe cc gio php vi nguyn chuyn tm bn hng v Php, lm cho tu tp ca bn l mt nguyn nhn t n gii thot v trng thi nht thit tr ca qu pht. C cch no chng ta bo m c ng c l do ca chng ta thanh tnh khi chng ta ging dy hoc lng nghe mt v thy. Mt cch l bng cch c tng nhng li th nguyn (= cu nguyn quyt tm thnh tu; prayers of aspiration). Gi y cho mt gio php tht s thnh c tnh Pht gio, n phi c tnh cht trn s tu tp quy y Tam Bo -- Pht, Php, v cng ng ca cc hnh gi tht. cho mt gio php tr thnh mt gio php ca truyn thng i Tha -con ng tu tp ca b tt / b tt o -- n phi c cn c trn pht tm b , tm tnh bit v ngi khc, n lc t gic ng v mc ch lm li ch nhng ngi khc. K tip, bt u, chng ta nhc nh bn thn vi hai tu tp ny v quy y v pht tm tnh bit v ngi khc bng cch tng c hoc chiu soi trn tng di y: Knh l Pht, Php, v chng hi tuyt ho, Ti xin quy y cho ti khi ti gic ng, Xuyn qua thc hnh cc tu tp b th v cc ton ho khc, Ti nguyn t qu pht li ch cho tt c cc hu tnh. Khi ti ging cc gii thiu v Pht php, cc v khng l pht t vn lun lun c cho mng theo kho ging c li ch. Nu trong cc li ging ca ti, bn thy c vi li ch, hy p dng chng vo i sng hng ngy ca bn; nhng g khng hu ch bn ch n gin loi b. Tuy th khi ti ging gii v trit l Pht gio, nhiu im sai bit s t nhin xut hin, v ti ang trnh by mt vn bn Pht gio nn t nhin s c cc ng h cch nhn Pht gio. Khi iu ny duyn hi xy ra, vui lng ng cm thy ti ang lm gim gi truyn thng ca bn theo mt cch no . D nhin, v mt lch s, cc nh i hc gi Pht gio ca tu vin i hc Nalanda ca n , c nhng cuc tranh bin su rng vi nhau. T d cc v xng hc phi Duy Thc (Chittamatra) ph bnh lp trng Trung Qun (Madhyamaka) l ri vo cc oan ca ch ngha on dit (nihilism), trong khi nhng v xng hc phi Trung Qun ph bnh lp trng Duy thc l ri vo cc oan ca ch ngha thng hng (absolutism). Th nn, trong phng din

ny, ti chia s cm thc ca v thy Ty Tng th k th mi tm Changkya Rinpoch (1717-86), ngi vit: khng phi l ti khng knh trng bn; Vui lng th li cho ti nu ti xc phm bn. Pht gio tng trng ti Ty tng l mt truyn thng ton th. N gm tt c cc yu t tinh yu ca tt c cc gio php ca cc truyn thng i tha v Tiu tha, v trn nh cng thm cc gio php tantra ca Kim cng tha. Nhn t quan im cc ngn ng ngun gc kinh in, truyn thng Ty Tng bao gm rt nhiu vn bn then cht trong truyn thng Pali ng, nhng c cn c ch yu trn truyn thng Sankrit ca n . Trn phng din ngun gc ca cc ging truyn tha ca Ty Tng, truyn thng tri n nhiu nht ti cc i s ca Nalanda, mt hc vin t vin pht trin mnh m bc n trong sut thin nin k th nht. T d, cc vn bn then cht c nghin cu trong cc hc vin t vin Ty Tng u c vit bi cc nh i t tng Nalanda v cc thnh tu gi (adept; siddhi). Ti vit mt bi cu nguyn Ca Tng Mi By i S Nalanda, t tn l Mt tri chiu sng ba phng din chnh tn tri n ngun gc ca truyn thng ca chng ta v n ngha m chng ta nhng Pht t Ty Tng nhn c do cc tc phm ca h. Bn vn y ca cu nguyn ny xut hin vo cui quyn sch ny. Trong li cui ca bn , ti vit: Ngy nay, trong mt thi i khoa hc v k thut t ti mt giai on rt cao cp, chng ta b bn tm khng ngng vi cc quan tm th tc. Trong mt thi i nh th, tht l mt iu trng yu i vi chng ta nhng ngi i theo c Pht nhn c chnh tn trong gio php ca ngi trn cn bn ca l hi thng hiu tht. Chnh do xc tn ny rng cc gio php thi xa ca Pht gio vn cn lin h v gi tr mi mi m ti trnh by bn gii thiu ny v truyn thng Ty Tng.

2. Ph bn: TsongKhapa. Ba phng din chnh yu ca o l

1. Ti s ging ni y theo kh nng cao nht ca ti tinh yu ca tt c cc gio php ca ng Ti Thng, o l c ca ngi bi tt c cc b tt tuyt ho ca ng (gateway/entry) cho cc ngi phc duyn mong cu gii thot 2. Hy lng nghe vi tm tr trong sng, nhng ngi phc duyn

Bn mong cu o l hi lng ch Pht Hy tinh tn em li ngha cho nhn h v c hi v khng b m m vo lc th ca lun hi. 3. Khng c xut li siu vit th khng c cch no lm tnh lng ao c lc th v cc thnh qu ca i hi sinh t lun hi; v kht vng hin hu hon ton xing xch chng ta trc nht hy tm kim xut li siu vit. 4. T o luyn thi rng i sng lm ngi ny th kh m tm c v chng ta khng d thi gian, nn cc bn tr vi i sng ny s chm dt. Bng thin qun nhiu ln tnh chng th b ngn chn ca nghip v au kh ca sinh t lun hi, cc bn tr vi cc i sau s chm dt. 5. Tm bn c tp quen trong cch ny, chng mt st na no, lng mong cu ph qu ca sinh t lun hi sinh khi v tm nim mong cu gii thot ngy v m vo thi im ny, xut li siu vit sinh khi 6. Xut li siu vit, nu khng c tm b bo dng s khng tr thnh mt nguyn nhn lu xut i lc ca gic ng thng ho; th nn, cc tr gi, u pht tm b v thng. 7. Hu tnh b cun tri khng ngng bi bn dng sng uy mnh; H b tri buc cht ch bng cc xing xch kh trn thot ca nghip;

H b vng mc bn trong li st ca chp ng; H b bao bc trong sng m dy c ca v minh. 8. Hu tnh ti sinh trong sinh t lun hi khng chm dt ni h b tra tn bi ba au kh. Trng thi ca tt c hu tnh l nh th, tt c u l cc ngi m ca bn T cc cm th t nhin ca bn, hy vui lng pht tm b ti thng. 9. Du bn tri nghim xut li siu vit v o luyn tm b Khng c tr tu tht chng tnh khng, Bn s khng th ct t gc r ca sinh t lun hi; th nn hy tinh tn trong phng php hu hiu (means) tht chng duyn khi. 10. Bn thy tnh nhn qu chng th b ngn chn ca s-s vt-vt (inexorable causality of things) Ca sinh t lun hi v gii thot V ph hy bt c xc tn chp tht no (objectivity-conviction) Nh vy tm thy o l lm hi lng ch Pht 11. Sc tng l duyn khi khng th b ngn chn V tnh khng th cch tuyt cc cu trc v hu hoc phi hu, Chng no duyn khi v tnh khng c hiu ng ring bit xa nhau Bn vn cha tht chng c mc ch ca Pht 12. Khi hai s l hi thng hiu ng thi v ng hnh st na bn thy duyn khi khng th b ngn chn Tr tu an ton vt ngoi cc ch ngha chp tht (objectivisms)

Lc s phn tch v tri kin ca bn hon tt. 13. Ni thm, khi sc tng/hin tng (kinh nghim) trc xut cc oan ca hin hu v tnh khng trc xut cc oan ca phi hin hu, v bn thng hiu cch no tnh khng sinh khi trong vai tr nguyn nhn v hiu qu bn s chng bao gi b quyn r bi cc tri kin cc oan (thng hng, on dit). 14. Ny, nam t, khi bn tht chng cc tinh yu ca ba phng din ch yu ca o l, Hy sng c c, v tinh tn dng mnh V thnh tu nhanh chng mc tiu ti hu ca bn.

3. c t Lai Lt Ma. Mt tri chiu sng ba phng din chnh tn

(= Ca tng mi by i s Nalanda) y l mt bi ca tng mi by i s Nalanda c t danh Mt Tri Chiu Sng Ba Phng Din Chnh Tn. 1. Sinh t i bi th nguyn cu tt c hu tnh, bc ti thng trong hng ch thin (= tn hiu ca Pht), ngi t trng thi xut li siu vit v tht chng ca ng cu v ngi hng dn cc hu tnh xuyn qua ging thuyt v duyn khi. ng i Hng, mt tri ca ngn thuyt, ti ci u knh l ngi. 2. Ti ci u knh l ni chn ngi Long Th, kho lo bc nht trong thuyt ging sng t tht tng cch tuyt cc cu trc ca tng -- tinh yu ca cc kinh Mu Thn ca Ch Ti Thng (Kinh Bt Nh) -- xuyn qua l lun ca duyn khi. ng nh tin tri ca ng Ti Thng, ngi xut Trung o 3. Ti knh l ngi con trai trng ca ngi, b tt Thnh Thin B, nht tr gi v thnh gi (tht chng), ngi giong thuyn vt qua i hi ca cc trit l Pht gio v phi-Pht gio, v l thi t bo chu trong cc v ng h cc b lun ca ngi Long Th.

4. Ti knh l ngi Pht H, thnh tu gi ti thng v thuyt ging thng sut mc ch ca thnh gi Long Th, ngha rt ro ca duyn khi, ch im diu ngha thm mt ca hin hu l ch thun gi danh v l ch thun mnh danh. 5. Ti knh l ngi i s Thanh Bin, tr gi thnh tu cao siu, ngi khi xng truyn thng trit l trong trong khi ph nh cc cc oan trong vai tr s sinh khi ca cc s vt tht hu, bn vn ng h tr tu c cng nhn theo quy c th tc cng thm vo tnh tht ti i ngoi 6. Ti knh l ngi Nguyt Xng, ngi ph truyn tt c cc o l ca kinh in v tantra. Ngi v cng thin xo trong ging dy cc phng din tr bt nh v tm b vn hnh ca Trung o - s lin hip ca sc tng v tnh khng trc xut hai cc oan -- bng phng tin hu hiu ca duyn khi l ch thun l tnh nhn duyn. 7. Ti knh l ngi b tt Tch Thin (Shantideva), v cng thin xo khai m tp hi ca cc hc vin i phc duyn theo o l tuyt ho ca i bi l s dng m diu nht cc phng thc l lun tr bt nh v tm b vn hnh. 8. Ti knh l ngi i s vin trng Tch H (Shantarakshita), ngi xng truyn thng Trung o Bt Nh ho hp vi tp kh ca hc vin. Tr gi trong cc cch th l lun ca c hai Trung o v hin lng (= tri nhn hiu qu), v ngi ph truyn gio php ca ng Ti Thng trong X Tuyt. 9. Ti knh l ni chn ngi, ngi Lin Hoa Gii (Kamalashila), ngi ging gii tuyt ho cc giai on ca thin nh v tri kin Trung o cch tuyt cc cu trc ca tng v s lin hip ca tnh ch v tu qun ho hp vi kinh in v tantra, ging r mt cch khng lm li gio php ca ng Ti Thng trong X Tuyt. 10. Ti knh l ni chn ngi V Trc, c tr gip ca ngi Di Lc, ngi l thnh gi ph truyn tuyt ho tt c cc kinh in i tha v ging dy o l tm b vn hnh v ng nh tin tri ca ng Ti Thng, ngi khi xng truyn thng Duy Thc. 11. Ti knh l ni chn i s Th Thn, ngi trong khi bo v cc h thng ca by b lun Thng Php/V T Php cng nh tnh bt nh, minh gii cc hc thuyt i T B Sa (Vaibhashika), Kinh Lng B (Sautrantika), v Duy Thc. Tr gi danh ting bc nht, ngi c ni danh l ng Nht Thit Tr nh. 12. Ti knh l ni chn ngi i Vc Long (=Trn Na), nh lun l, trnh by con ng ca Pht xuyn qua l lun cn c vo bng chng, ngi m ra hng trm ng vo hin lng v dng hin th gii tng phm i mt ca tr tu ph phn (i mt ca t lng).

13. Ti knh l ni chn ngi Php Xng, ngi l hi thng hiu tt c cc im tinh yu ca tnh th hc/bn th hc Pht gio v phi-Pht gio, em n xc tn trong tt c cc o l tr bt nh v tm b vn hnh ca Kinh lng b (Sautrantika) v Duy thc bng phng tin hu hiu ca l lun; ngi l tr gi bc nht trong ging dy Diu Php. 14. Ti knh l ni chn ngi Gii Thot Qun (Vimuktisena), ngi thp sng ngn n chiu sng ngha ca Lun Trang Nghim (Hin Qun trang nghim lun) trong cc ch ca Bt Nh c ngun gc t ngi V Trc v Th Thn c ging tng tn ho hp vi tri kin Trung Qun cch tuyt hin hu v phi hin hu. 15. Ti knh l i s S T Hin (Haribhadra), ngi c ng Ti Thng tin tri l ngi ging gii tng tn ngha ca Mu Thn, tr bt nh. Ngi minh gii b lun tuyt ho v tr bt nh, ba Mu Thn, trong tuyt ho ho hp vi ch gio ca ng cu Di Lc. 16. Ti knh l ni chn ngi c Quang (Gunaprabha), tuyt ho bc nht trong c hnh v nghin cu, ngi c kt mc ch ca mt trm ngn gio php v gii lut c ging gii r rng trong cc gii nguyn bit gii thot khng lm li theo nh truyn thng ca hc phi Nht thit hu b (Sarvastivada). 17. Ti knh l ni chn ngi Thch Ca Quang (Shakyaprabha), thng th ca gii lut, ngi ng tr trn kho tng bo chu ca tam hc (gii, nh, tu). ging gii tng tn cc gio php gii hc khng nh nhum trong trng k ngi minh gii tuyt vi ngha ca cc b lun mnh mng v gii hnh. 18. Ti knh l ngi Atisha (A sa), ngi ging dy tt c cc truyn thng tr bt nh v tm b vn hnh lin h ti li Pht trong cu trc ca o l ca mi ngi phn theo ba kh nng, ngi l v thy t bi nht ging gii tng tn gio php ca c Pht trong X Tuyt. 19. Ca tng ch v tr gi trang nghim nht ca th gii, nhng sui ngun ca cc gio php vi diu v thng tu, ti nguyn, vi mt tm khng dao ng v thanh tnh, c gia h tm ti tr thnh thun thc v t do. 20. Bng l hi thng hiu nh , tht tng s vt, ti s tm thy qua n lc cch no, xuyn qua bn chn l, chng ta i vo v i ra khi sinh t lun hi; Ti s bn vng chnh tn trong Tam bo, chnh tn sinh t l lun hiu qu. Nguyn ti c gia h cho gc r ca o l gii thot c an lp vng chc trong ti. 21. Nguyn ti c gia h ton ho tu tp trong xut li siu vit -- mt th nguyn cu gii thot, tch tnh ton th ca au kh v sinh khi ca au kh -- cng thm trong mt tm tnh bit khng do to tc c bt r trong i bi v tn mong c bo h tt c cc hu tnh.

22. Nguyn ti c gia h ti c th tng trng d dng xc tn trong tt c cc o l thuc v nhng im ch yu diu ngha thm mt ca Bt nh tha v Kim cng tha, bng thc thi trong nghin cu, chiu soi, v thin nh (= vn, t, tu) trn ngha ca cc b lun ca cc i tin phong (Long Th v V Trc). 23. Nguyn ti, trong mi i sng tip theo, nhn c cc thn ti sinh thun duyn h tr cho ba tu hc (gii nh tu) v ng gp vo gio php tng ng nh cc nh i tin phong trong duy tr v minh gii gio php ca kinh in v tht chng xuyn qua thc thi trong trnh by tng tn v tu tp thin nh. 24. Nguyn cho cc thnh vin ca cc cng ng tm linh s dng thi gian ca h trong hc tp, chiu soi, v thin nh (= vn, t, tu). Xuyn qua s gia tng nhanh chng ca cc v thy cao siu trnh khng kim li tc sai tri, nguyn khun mt tuyt vi ca tri t ny c diu m ho trong tt c mi thi gian. 25. Xuyn qua nng lc ca ch v, nguyn ti bng qua tt c cc o l ca kinh in v tantra v t c nht thit tr ca ch v ti thng, c hu bi tht chng tc thi hai mc ch (thnh Pht v cu hu tnh). Nguyn ti phc v cho an lc ca hu tnh bao lu h khng vn cn. Li ghi cui Nh vy, quan lin n cc phng din tr bt nh v tm b vn hnh ca Diu Php c c Pht Th Tn ging dy, nhng v i s ny ca n , x ca cc thnh gi, c ni n trong nhng tng trn vit cc b lun tuyt vi khai m cc con mt tr tu ca v s cc c nhn qun tu. Cc b lun ny cn lu gi khng b thoi ho cho ti ngy hm nay -- by gi (2002) ang gn n 2550 nm (sau khi Pht nhp nit bn) -- vn l cc b lun nghin cu, chiu soi ph phn, v thin nh. Th nn, ghi nh lng t bi ca cc i s tr gi ny, ti knh ngng vi lng tn ty khng dao ng i theo bc chn ca h. Ngy nay, trong mt thi i khi khoa hc v k thut t ti mt giai on rt cao cp, chng ta b bn tr khng ngng vi cc quan tm th tc. Trong mt thi i nh th, chng ta nhng ngi i theo c Pht, nn iu quan trng ch yu l chng ta t c chnh tn trong gio php ca ngi trn cn bn ca l hi thng hiu tht. Chnh tn l vi mt tm tr khch quan vn sn hoi nghi do mun tm hiu m chng ta s thc hin trong s phn tch cn thn v tm kim cc l do. Th ri trn cn bn ca thy cc l do, chng ta lm cho tng trng (engender) mt chnh tn i cng vi tr bt nh. V iu ny, cc b lun tuyt vi trn cc phng din tr bt nh v phng din tm b vn hnh [ca o l] ca cc i s ni danh su v trang nghim (Thnh Thin,

Th Thn, Long Th, V Trc, i Vc Long, Php Xng) v hai thng s (c Quang v Thch ca Quang), cng thm Pht H, Gii Thot Qun, v v.vvn tip tc l cn thit. Ngay c trong qu kh c mt truyn thng v cc tranh ha su v trang nghim v hai thng s trn cc tm tranh thng-ka. Vinh danh cc v ny, ti cng thm chn v trong dng truyn tha tr bt nh v tm b vn hnh ca o l, chnh thc y nhim mt tranh ha thng-ka ca mi by v i tr gi ca Tng Vin Nalanda danh d quang vinh. Hiu qu tip theo l, ti mun vit mt bi cu nguyn din t tn knh ton tm ca ti i vi cc tr gi tuyt vi nht, v cng c thm cc o hu mong cu Chnh Php cng khuyn khch ti vit mt bn vn nh th. Nh vy bn thnh nguyn gi ti mi by i s ca Nalanda quang vinh c t danh Mt Tri Chiu Sng Ba Phng Din Chnh Tn c vit bi tng s Pht gio Tenzin Gyatso (= c t Lai Lt Ma th 14), mt ngi tm thy mt chnh tn khng nh nhum trong cc tc phm tuyt ho ca cc i s ny v ngi trong cc hng cui cng ca cc c nhn c thc hnh nghin cu cc cng trnh tuyt ho ny. Bn ny c vit v hon thnh ti Thecken Choeling, Dharamsala, Kangara District, Himachal Pradesh, n , trong nm th 2548 ca c Pht nhp nit bn theo h thng lch Theravada, vo ngy th nht ca thng mi mt nm Con Rn- St trong chu k Rabjung th mi by ca lch Ty Tng, l thng mi hai, 15, 2001, ca Cng Nguyn (Common Era). Nguyn thin ho chin thng. ___________________________ His Holiness the Dalai Lama Praise to Seventeen Nalanda Masters Here is a praise to seventeen Nalanda masters entitled A Sun Illuminating the Threefold Faith. 1. Born from great compassion aspiring to help all beings, god of gods, you have attained the saviors state of abandonment and realization and you guide beings through the discourse of dependent origination. O able one, the sun of speech, I bow my head to you. 2. I bow at your feet, O Nagarjuna, most skilled in elucidating suchness fre of elaborations -- the essence of the Mother of Conquerors sutras -- through the reasoning of dependent origination. In accord with Conquerors prophecy, you initiated the Middle Way. 3. I bow to your principal son, bodhisattva Aryadeva, most learned and realized, who has cross the ocean of Buddhist and non-Buddhist philosophies, and is the crown jewel among who uphold Nagarjunas treatises.

4. I bow to you, O Buddhapalita, who has reached the supreme adepts state and who has clearly elucidated Noble Nagarjunas intent, the final meaning of dependent origination, the profound point of existence as mere designation and as mere name. 5. I bow to you, O master Bhavaviveka, most accomplished pandita, you initiated the philosophical tradition wherein while negating such extremes as the arising of truly existing things, one upholds commonly verified knowledge as well as external reality. 6. I bow to you, O Chandrakirti, who disseminated all the paths of sutra and tantra. You are most skilled in teaching the profound and the vast aspects of the Middle Way -- the union of appearance and emptiness dispelling the two extremes -- by means of dependent origination that is mere conditionality. 7. I bow to you, O bodhisattva Shantideva, most skilled at revealing to the assembly of mostfortunate spiritual trainees the excellent path of compassion that is wondrous through lines of reasoning most profound and vast. 8. I bow to you, O master abbot Shantarakshita, who initiated the tradition of Nondual Middle Way in accordance with trainees mental disposition. Youre versed in the reasoning modes of both Middle Way and valid cognition, and you disseminated the Conquerors teaching in the Land of Snows. 9. I bow at your feet, O Kamalashila, you who, having explained excellently the stages of meditation of the Middle Way view free of elaborations and the union of tranquility and insight in accordance with sutra and tantra, flawlessly elucidated the Conquerors teaching in the Land of Snows. 10. I bow at your feet, O Asanga, you who, sustained by Maitreya, were versed in disseminating excellently all Mahayana scriptures and taught the vast path and who, in accord with the Conquerors prophecy, initiated the tradition of Mind Only. 11. I bow at your feet, O master Vasubandhu, you who, while upholding the systems of the seven Abhidharma treatises as well as Nonduality, clarified the tenets of Vaibhashika, Sautrantika, and Mind Only. Foremost among learned ones, youre renowned as a second Omniscient One. 12. I bow at your feet, O Dignaga, the logician, you who, in order to present the Buddhas way through evidence-based reasoning, opened hunredfold gateways of valid cognition and offered as a gift to the world the eyes of critical intelligence. 13. I bow at your feet , O Dharmakirti, you who, understanding all the essential points of both Buddhist and non-Buddhist epistemology, brought conviction in all the profound and vast paths of

Sautrantika and Mind only by means of reasoning; you were most versed in teaching the excellent Dharma. 14. I bow at your feet, O Vimuktisena, you who lit the lamp that illuminates the meaning of the Ornament treatise wherein the themes of Perfection of Wisdom stemming from Asanga and his brother were expounded in accord with Middle Way view free of existence and nonexistence. 15. I bow to you, O master Haribhadra, who were prophesized by the Conqueror as expounder of the meaning of the Mother, the perfection of wisdom. You elucidated the excellent treatise on the perfection of wisdom, the three mothers, in perfect accord with the instruction of the savior Maitreya. 16. I bow at your feet, O Gunaprabha, most excellent inboth integrity and scholarship, who, having excellently distilled the intent of one hundred thousand disciplinary teachings, expounded the individual liberation vows flawlessly according to the tradition of Sarvastivada school. 17. I bow at your feet, O Shakyaprabha, supreme upholder of discipline, who reigned over the treasury of jewels of the three trainings. In order to disseminate the stainless discipline teachings for a long time, you excellently expounded the meaning of the vast [discipline] treatises. 18. I bow to you, O master Atisha, you who, having taught all the profound and vast traditions related to the words of the Buddha within the framework of the path of the persons of three capacities, were the most kind master disseminating the Buddhas teaching in the Land of Snows. 19. Having thus praised these most learned ornaments of the world, the excellent sources of wondrous and insightful teachings, may I, with a mind unwavering and pure, be blessed so that my mind becomes ripened and free. 20. By understanding the two truths, the way things exist, I will ascertain how, through the four truths, we enter and exit samsara; I will make firm the faith in the Three Jewels that is born of valid reason. May I be blessed so that the root of liberating path is firmly established within me. 21. May I be blessed to perfect the training in renunciation -- an aspiration for liberation, the total pacification of suffering and its origin -- as well as in an uncontrived awakening mind that is rooted in an infinite compassion that wishes to protect all sentient beings. 22. May I be blessed so that I may easily develop conviction in all paths pertaining to the profound points of the Perfection and VajraVehicles, by engaging in study, reflection, and meditation on the meaning of the treatises of the great trailblazers/great charioteers (Nagarjuna and Asanga).

23. May I, in life after life, obtain excellent embodiments that support the three trainings and make contributions to the teaching that equal the great trailblazers in upholding and disseminating the teaching of scripture and realization through engaging in exposition and meditation practice. 24. May the members of all spiritual communities spend their time in learning, reflection, and meditation. Through the proliferation of sublime masters who shun wrong livelihood, may the great face of the earth be beautified throughout all time. 25. Through their power, may I traverse all the paths of sutra and tantra and attain the conquerorss omniscience, characterized by spontaneous realization of the two purposes. May I work for the welfare of sentient beings as long as space remains. COLOPHON Thus, with respect to the profound and vast aspects of the excellent Dharma taught by the Blessed Buddha, these great masters of India, the land of the noble ones, referred to in the above lines composed excellent treatises that opened the eyes of intelligence of numerous discerning individuals. These writings survive without degeneration to this day -- now approaching 2 550 year [following the Buddhas passing] -- still serving as treatises for study, critical reflection, and meditation. Therefore, remembering the kindness of these learned masters, I aspire with unwavering devotion to follow in their footsteps. Today, in an age when science and technology have reached a most advanced stage, we are incessantly preoccupied with mundane concerns. In such an age, it is crucial that we who follow the Buddha acquire faith in his teaching on the basis of genuine understanding. It is with an objective mind endowed with a curious skepticism that we should engage in careful analysis and seek the reasons. Then, on the basis of seeing the reasons, we engender a faith that is accompanied by wisdom. For this, the excellent treatises on the profound and vast aspects [of the path] by the great masters, such as the well-known six ornaments (Aryadeva, Vasubandhu, Nagarjuna, Asanga, Dignaga, and Dharmakirti) and two supreme masters (Gunaprabha, Shakyaprabha), as well as Buddhapalita, Vimuktisena, and so on, remain indispensable. Even in the past there were a tradition to have paintings of the six ornaments and two supreme masters made on thangka scrolls. To these I have added nine more lineage masters of the profound and vast aspects of the path, commissioning a thangka painting of seventeen great panditas of the glorious Nalanda Monastery. In conjunction with this, I wanted to compose a prayer that expresses my hearfelt reverence for these most excellent learned beings, and in addition, some interested individuals and spiritual colleagues also encouraged me to write such a piece. Thus this supplication to seventeen masters

of glorious Nalanda entitled Sun Illuminating the Threefold Faith was written by the Buddhist monk Tenzin Gyatso, someone who has found an uncontrived faith in the excellent writings of these great masters and sits among the last rows of individual engaged in the study of these excellent works. This was composed and completed at Thekchen Choeling, Dharamsala, Kangara District, Himachal Pradesh, India, in the 2548 th year of Buddhas parinirvana according to the Theravada system, on the first day of the eleventh month of Iron-Snake year in the seventeenth Rabjung cycle of the Tibetan calendar, that is December 15, 2001, of the Common Era. May goodness prevail! ___________________________ Ch thch ca bn Anh *Bi cu nguyn c t Lai Lt ma vit bng Tng ng , dch bi Geshe Lhakdor Lobsang Jordan v bin tp bi Jeremy Russell, c xut bn vi danh Illuminating the Threefold Faith: An Invocation of the Seventeen Scholarly Adepts of Glorius Nalanda ( Chiu sng ba phng din Chnh tn: Cu Khn Mi By Thnh Gi Nalanda Quang Vinh Gia H), do Central Institute of Higher Tibetan Studies, Sarnath, xut bn nm 2006, gm nguyn bn Tng ng, bn dch Anh ng, Sanskrit v Hindi. Bn dch bi cu nguyn Anh ng ghi trn trong bi ny do Thupten Jinpa dch ring cho sch The Middle Way (2009). Ch thch ca bn dch Vit 1. Ba phng din ca chnh tn (J.Hopkins. Meditation on Emptiness.1996. p.248-249) Tn/ chnh tn (faith; Skt. shraddha) c phng din ca tnh t sng/vin minh (clarity; Skt. prasada), phng din ca xc tn do duyn khi (conviction; Skt.abhisampratyaya), hoc phng din ca mong cu th chng (a wish to attain; Skt. abhilasha) trong quan lin ti cc hin hu th (existents) ( t d cc hnh nghip v cc hiu qu ca chng), s hu ca cc tnh c (t d bi Tam Bo), hoc cc nng lc (t d cc nng lc ca o l th chng dit tn). N c chc nng phc v trong vai tr mt nn tng cho nguyn vng.

Chnh tn ca tnh t sng/vin minh, hoc chnh tn lm t sng, l , t d tnh t sng ca tm n t do tri nhn cc tnh c ca Tam Bo; n c gi l lm t sng(clarifying) bi v hon ton nh vin ngc lm t sng nc (thanh thy bo chu) c t vo trong nc, tt c cc nh nhum ca nc u tc khc c thnh trong sch, th nn khi loi chnh tn ny c lu xut trong tng tc tm (generated in the continuum), cc phin nhiu tinh thn u c nh sch, trn cc tnh c ca tht chng u thch hp c lu xut. Chnh Tn ca xc tn do duyn khi l, t d, t c xc tn trong duyn khi hoc cc hnh nghip v cc hiu qu ca chng xuyn qua t duy nhng gio thuyt xut pht t ng Ti Thng. Chnh tn l mt mong cu th chng l, t d chnh tn t duy, Ti s th chng mt cch xc nh rt ro s dit tn ca au kh trn tu qun bn chn l cao qy, tm thy qua n lc cc au kh thc hu v cc ngun gc thc hu l cc i tng xut li (objects of abandonment) v cc dit tn thc hu v cc o l thc hu l cc i tng th chng ( objects of attainment),v tht chng rng xuyn qua n lc trong cch thc ng n nhng iu ny c th c th chng. 2. Bc ti thng trong hng ch thin = thin trung thin = tn hiu ca Pht = god of gods = Skt. devativa 3. Phng tin thin xo: method; skilful means; Skt.upaya Tr tu siu vit; tr bt nh: wisdom; Skt. prajna S pht tm b l cn bn cho phng tin thin xo v s thc chng tnh khng l cn bn cho tr bt nh. Ngi Nguyt Xng gii thch rng phng tin thin xo v tr bt nh l hai cnh ca mt con chim. Mt con chim khng th bay vi ch mt cnh, v tng t, hai cnh ca phng tin thin xo v tr bt nh c cn n t gic ng. Phng tin thin xo l nguyn nhn chnh yu ca cc sc thn ca Pht: th dng thn (complete enjoyment body; sambhogakaya), ng ho thn (emanation body; nirmanakaya). Tr bt nh l nguyn nhn chnh yu cho cc thn tinh thn: t tnh thn (nature body; svabhavakaya), tr php thn (wisdom truth body; jnanadharmakaya). Duy ch c tr bt nh s ch mang n gii thot, khng gic ng, v duy ch c phng tin thin xo s ch mang n mt ti sinh phc duyn trong sinh t lun hi. i chung vi nhau, chng s mang n kt qu cao nht ca ton gic -- bn thn ca mt v Pht. Profound path: o l tu tp tr bt nh / o l diu ngha thm mt: gm tt c cc giai on tu tp tr bt nh, dn n tht chng trc tip tnh khng, v ti hu t n t tnh thn, tr php thn ca mt v Pht

Vast path: o l tu tp phng tin thin xo / o l tm b / o l tm b vn hnh: gm tt c cc giai on tu tp phng tin thin xo, t lc o luyn s khi i bi cho ti khi t cc sc thn ca mt v Pht. 4. great charioteers (Tng ng: shing rta chenpo): cc tha phu v i, quy ch ngi Long Th thnh lp tng Trung Qun, v ngi V Trc thnh lp tng Duy thc (theo ch thch ca dch gi Thubten Jinpa). Cc dch gi bn Anh dch great charioteers d hiu hn thnh cc i tin phong (great trail blazers; pioneers). Tha phu (charioteer) l ngi tin phong m ra mt o l (= con ng tu tp). Tha trong tha phu, ng ngha vi tha trong tha tng. Khi dch bi Tsongkhapa. Qun Ng v Php cng thi gian vi bn dch Trung o bi 2. Qun mi hai chi duyn khi, ngi dch bn Vit khng bit great charioteers l bit danh ca hai ngi Long Th v V Trc nn tuy c on ngha l cc i s tin phong, nhng vn dch thnh cc i s thc qun gi. Nay mong qy c gi c thnh cc i tin phong (Long Th v V trc). Nn ni thm, t d, chi nhnh dng tu ABC ca mt dng truyn tha Ty Tng, dch sang Anh ng l ABC chariot. Nh vy chariot l mt con ng tu tp/ o l. Charioteer l v khai m o l tu tp. Great Charioteers l t ca ngi hai ngi Long Th v V Trc. Nay ngi dch chn thnh xin li qu c gi v vic trc y khng bit ngha ny nn dch sai ngha. 5. c t Lai Lt Ma ging Pht gio ch c hai tha l Tiu tha v i tha. Mt tng Ty Tng nm trong i tha, gi l i tha mt tng (Tantric Mahayana); th nn Kim cng tha (t ny ph thng Ty Phng) thuc v i tha. 6. c t Lai Lt Ma ging Trung o. Chnh Tn cn c trong Suy L nm 2004 trong L Kalachakra Initiation ti Toronto, Canada. Cn c vo vn bn ghi m Tng ng ca Trung Tm Vn Kh ca c t Lai Lt Ma, bn ghi m thng dch trc tip ca Thubten Jinpa, dch gi Thubten Jinpa tu b v bin tp thnh bn dch 2009 ny. Bn dch Vit Trung o. Chnh Tn cn c trong Suy L dch xong 6 thng 12, 2012. Bn dch Vit ny gm c su bi. Con knh l c t Lai Lt Ma v chn thnh sm hi v cc sai lm, thiu st trong bn dch ny. Knh xin c t Lai Lt Ma gia h con v cc c gi c cc thun duyn tu hc gio php ca c Pht. ng Hu Phc

Sydney, Australia Ngi dch cng mong cc c gi t bi ch gio v bn dch. Mong c gi hoan h th v: phucdang143@hotmail.com