<\/p>\n
B\u00e0i Gi\u1ea3ng Hungkar Dorje Rinpoche<\/em><\/p>\n Chi\u1ec1u 16.10.18, Ch\u00f9a S\u1ee7i, Vi\u1ec7t Nam<\/em><\/p>\n Song ng\u1eef Anh – Vi\u1ec7t\u00a0<\/em><\/p>\n \u201cM\u1ed9t khi \u0111\u00e3 an tr\u1ee5 \u0111\u01b0\u1ee3c trong ch\u00e2n t\u00e1nh c\u1ee7a t\u00e2m, th\u00ec vi\u1ec7c tr\u1ee5 trong t\u00e1nh n\u00e0y <\/em><\/p>\n s\u1ebd c\u00f3 m\u1ed9t s\u1ee9c m\u1ea1nh [l\u1edbn t\u1edbi m\u1ee9c] c\u00f3 th\u1ec3 \u0111o\u1ea1n di\u1ec7t b\u00e1m ch\u1ea5p, tham luy\u1ebfn.\u201d<\/em><\/center><\/p>\n Ch\u00fang ta ti\u1ebfp t\u1ee5c ch\u1ee7 \u0111\u1ec1 \u0111ang gi\u1ea3ng: \u00fd ngh\u0129a kh\u00e1i qu\u00e1t c\u1ee7a gi\u00e1o l\u00fd Dzogpa Chenpo. V\u1ec1 c\u0103n b\u1ea3n \u0111\u00e2y c\u0169ng ch\u00ednh l\u00e0 \u00fd ngh\u0129a gi\u00e1o l\u00fd Longchen Nyingthik. Nh\u01b0 Th\u1ea7y \u0111\u00e3 n\u00f3i, trong lo\u00e0i ng\u01b0\u1eddi c\u00f3 ba \u0111\u1ea1o s\u01b0 Dzogchen t\u1ed1i quan tr\u1ecdng: Garab Dojre (Kim Cang C\u1ef1c H\u1ec9), Guru Rinpoche, Longchenpa. T\u1ea5t nhi\u00ean, d\u00f2ng ph\u00e1p n\u00e0y c\u00f2n c\u00f3 c\u00e1c v\u1ecb \u0111\u1ea1o s\u01b0 v\u0129 \u0111\u1ea1i kh\u00e1c n\u1eefa. \u0110\u1eb7c bi\u1ec7t, S\u01a1 T\u1ed5, b\u1eadc khai l\u1eadp d\u00f2ng ph\u00e1p Longchen Nyingthik, l\u00e0 \u0111\u1ea1o s\u01b0 Jigme Lingpa. Jigme Lingpa c\u00f3 hai linh ki\u1ebfn v\u1ec1 Longchenpa v\u00e0 Longchenpa \u0111\u00e3 truy\u1ec1n d\u1ea1y c\u00e1c gi\u00e1o l\u00fd n\u00e0y cho Jigme Lingpa trong c\u00e1c linh ki\u1ebfn \u0111\u00f3. R\u1ed3i Jigme Lingpa truy\u1ec1n d\u1ea1y c\u00e1c gi\u00e1o l\u00fd n\u00e0y cho ch\u00fang \u0111\u1ec7 t\u1eed. V\u00e0 t\u1eeb \u0111\u00f3 t\u1edbi nay \u0111\u00e3 c\u00f3 nhi\u1ec1u c\u00e1c b\u1eadc \u0111\u1ea1o s\u01b0 v\u0129 \u0111\u1ea1i gi\u00e1ng th\u1ebf \u0111\u1ec3 tr\u00ec gi\u1eef d\u00f2ng Ph\u00e1p n\u00e0y.<\/p>\n \u201cLongchen Nyingthik\u201d c\u00f3 ngh\u0129a l\u00e0 \u201cT\u00e2m Y\u1ebfu c\u1ee7a Longchen Rabjam\u201d. \u201cT\u00e2m Y\u1ebfu c\u1ee7a Longchen Rabjam\u201d c\u00f3 ngh\u0129a l\u00e0 ch\u00e2n t\u00e2m, l\u00e0 \u0110\u1ea1i Vi\u00ean M\u00e3n. Jigme Lingpa \u0111\u00e3 tr\u1ef1c ti\u1ebfp th\u1ecd nh\u1eadn ph\u00e1p Ch\u00e2n Nh\u01b0 T\u00e2m Y\u1ebfu, Longchen Nyingthik, t\u1eeb Longchenpa. \u0110\u00f3 l\u00e0 l\u00fd do t\u1ea1i sao t\u00ean c\u1ee7a d\u00f2ng ph\u00e1p l\u00e0 \u201cLongchen Nyingthik\u201d. C\u00e1c gi\u00e1o hu\u1ea5n c\u1ee7a Longchenpa v\u00e0 Jigme Lingpa \u0111\u01b0\u1ee3c s\u1eed d\u1ee5ng r\u1ed9ng r\u00e3i trong nhi\u1ec1u truy\u1ec1n th\u1ed1ng kh\u00e1c nhau nh\u01b0 Kagyupa, Sakyapa, Nyingmapa. Trong truy\u1ec1n th\u1ed1ng Nyingmapa, khi nghi\u00ean c\u1ee9u v\u1ec1 Dzogchen th\u00ec \u0111a s\u1ed1 c\u00e1c b\u1ea3n kinh \u0111\u01b0\u1ee3c d\u00f9ng l\u00e0 gi\u00e1o hu\u1ea5n c\u1ee7a Longchenpa v\u00e0 Jigme Lingpa. T\u00f3m l\u1ea1i, c\u00e1c gi\u00e1o hu\u1ea5n c\u1ee7a hai b\u1eadc Th\u1ea7y n\u00e0y l\u00e0 v\u00f4 c\u00f9ng qu\u00fd b\u00e1u, r\u1ea5t n\u1ed5i ti\u1ebfng v\u00e0 r\u1ea5t l\u1ee3i l\u1ea1c.<\/p>\n M\u1ee5c \u0111\u00edch tu Dzogpa Chenpo hay Longchen Nyingthik l\u00e0 \u0111\u1ec3 c\u00f3 th\u1ec3 tr\u1ef1c nh\u1eadn ch\u00e2n t\u00e1nh c\u1ee7a t\u00e2m. V\u00ec v\u1eady, c\u1ea7n ph\u1ea3i nghi\u00ean c\u1ee9u c\u00e1c gi\u00e1o l\u00fd Dzogchen, v\u1ec1 ph\u01b0\u01a1ng ph\u00e1p l\u00e0m sao \u0111\u1ec3 tr\u1ef1c nh\u1eadn ch\u00e2n t\u00e1nh c\u1ee7a t\u00e2m m\u00ecnh, v\u00e0 l\u00e0m sao \u0111\u1ec3 c\u00f3 th\u1ec3 an tr\u1ee5 \u1edf trong ch\u00e2n t\u00e1nh \u1ea5y. M\u1ed9t khi \u0111\u00e3 an tr\u1ee5 \u0111\u01b0\u1ee3c trong ch\u00e2n t\u00e1nh c\u1ee7a t\u00e2m, th\u00ec vi\u1ec7c tr\u1ee5 trong t\u00e1nh n\u00e0y s\u1ebd c\u00f3 m\u1ed9t s\u1ee9c m\u1ea1nh [l\u1edbn t\u1edbi m\u1ee9c] c\u00f3 th\u1ec3 \u0111o\u1ea1n di\u1ec7t b\u00e1m ch\u1ea5p, tham luy\u1ebfn. \u0110i\u1ec1u n\u00e0y s\u1ebd l\u00e0m suy gi\u1ea3m v\u00e0 di\u1ec7t tr\u1eeb t\u1ea5t c\u1ea3 c\u00e1c v\u1ecdng ni\u1ec7m, phi\u1ec1n n\u00e3o, v\u00e0 cu\u1ed1i c\u00f9ng c\u00e1c phi\u1ec1n n\u00e3o \u0111\u01b0\u1ee3c gi\u1ea3i tho\u00e1t v\u00e0o ch\u00e2n nh\u01b0 c\u1ee7a b\u1ea3n t\u00e2m. \u0110\u00f3 l\u00e0 c\u00e1ch \u0111\u1ec3 th\u1ef1c h\u00e0nh Dzogpa Chenpo v\u00e0 \u0111\u00f3 l\u00e0 c\u00e1ch \u0111\u1ec3 gi\u1ea3i tho\u00e1t ch\u00fang ta kh\u1ecfi lu\u00e2n h\u1ed3i, b\u1edfi v\u00ec, lu\u00e2n h\u1ed3i, v\u1ec1 c\u0103n b\u1ea3n, \u0111\u01b0\u1ee3c sanh ra b\u1edfi v\u1ecdng ni\u1ec7m, phi\u1ec1n n\u00e3o. Khi tr\u1ef1c nh\u1eadn \u0111\u01b0\u1ee3c ch\u00e2n t\u00e1nh c\u1ee7a t\u00e2m th\u00ec [\u0111\u00e2y] ch\u00ednh l\u00e0 ph\u01b0\u01a1ng ti\u1ec7n t\u1ed1t nh\u1ea5t \u0111\u1ec3 \u0111o\u1ea1n di\u1ec7t t\u1ea5t c\u1ea3 m\u1ecdi lo\u1ea1i phi\u1ec1n n\u00e3o, che ch\u01b0\u1edbng.<\/p>\n Gi\u1ea3i tho\u00e1t v\u00e0 Ph\u1eadt qu\u1ea3 trong c\u00e1c gi\u00e1o l\u00fd Ph\u1eadt truy\u1ec1n d\u1ea1y, d\u00f9 l\u00e0 Hi\u1ec3n hay M\u1eadt, kh\u1eafp n\u01a1i \u0111\u1ec1u gi\u1ed1ng nh\u01b0 nhau, kh\u00f4ng kh\u00e1c. H\u00e3y ngh\u0129 v\u1ec1 kho\u1ea3ng kh\u00f4ng. Gi\u1ea3i tho\u00e1t gi\u1ed1ng nh\u01b0 kho\u1ea3ng kh\u00f4ng ch\u00fang ta mu\u1ed1n t\u1edbi. Nh\u01b0ng l\u00e0m, sao \u0111\u1ec3 t\u1edbi n\u01a1i \u1ea5y? \u0110\u00f3 l\u00e0 c\u00e2u h\u1ecfi \u0111\u01b0\u1ee3c \u0111\u1eb7t ra. Ch\u00fang ta c\u1ea7n ph\u01b0\u01a1ng ti\u1ec7n v\u1eadn chuy\u1ec3n t\u1ed1t \u0111\u1ec3 t\u1edbi \u0111\u00f3. C\u00e1c gi\u00e1o l\u00fd l\u00e0 nh\u1eefng ph\u01b0\u01a1ng ti\u1ec7n v\u1eadn chuy\u1ec3n kh\u00e1c nhau v\u00e0 Kim C\u01b0\u01a1ng Th\u1eeba l\u00e0 ph\u01b0\u01a1ng ti\u1ec7n nhanh nh\u1ea5t. Dzogchen th\u1eadm ch\u00ed gi\u1ed1ng nh\u01b0 t\u00e0u v\u0169 tr\u1ee5, gi\u00fap ta t\u1edbi \u0111\u00f3 c\u1ef1c k\u1ef3 nhanh ch\u00f3ng. \u0110\u00e2y l\u00e0 l\u00ed do t\u1ea1i sao ph\u00e1p n\u00e0y r\u1ea5t \u0111\u1eb7c bi\u1ec7t, r\u1ea5t th\u00e2m di\u1ec7u. Th\u1ec3 c\u1ee7a t\u00e2m gi\u1ed1ng nh\u01b0 kho\u1ea3ng kh\u00f4ng. \u0110\u00e2y l\u00e0 kho\u1ea3ng kh\u00f4ng bao la nh\u1ea5t. \u0110\u1ec3 t\u1edbi \u0111\u01b0\u1ee3c \u0111\u00f3, c\u0169ng v\u1eady, ch\u00fang ta c\u1ea7n m\u1ed9t ph\u01b0\u01a1ng ti\u1ec7n. \u0110\u00e2y l\u00e0 m\u1ed9t trong nh\u1eefng c\u00e1i d\u1ee5ng c\u1ee7a gi\u00e1o l\u00fd Dzogchen. Ch\u00fang ta d\u00f9ng t\u00e0u v\u0169 tr\u1ee5 \u0111\u1ec3 t\u1edbi \u0111\u00f3. <\/p>\n Nh\u01b0ng kh\u00f4ng ch\u1ec9 c\u00f3 v\u1eady. Ch\u00fang ta c\u00f2n ph\u1ea3i r\u1ea5t th\u00f4ng minh, v\u00ec c\u1ea7n ph\u1ea3i n\u1eafm v\u1eefng c\u00e1ch s\u1eed d\u1ee5ng con t\u00e0u \u0111\u00f3. Kh\u00f4ng \u0111\u01b0\u1ee3c hu\u1ea5n luy\u1ec7n t\u1ed1t, thi\u1ebfu nh\u1eefng k\u0129 n\u0103ng \u0111\u1eb7c bi\u1ec7t, th\u00ec kh\u00f3 b\u1ec1 \u0111i\u1ec1u khi\u1ec3n con t\u00e0u. V\u00e0 ch\u00fang ta ph\u1ea3i r\u1ea5t tinh t\u1ea5n \u0111\u1ec3 l\u00e0m ch\u1ee7 ph\u01b0\u01a1ng ti\u1ec7n th\u00e2m di\u1ec7u n\u00e0y. N\u1ebfu l\u01b0\u1eddi bi\u1ebfng, ta kh\u00f4ng s\u1eed d\u1ee5ng n\u1ed5i ph\u01b0\u01a1ng ti\u1ec7n \u1ea5y. Ch\u00fang ta c\u00f2n c\u1ea7n h\u1ed9i \u0111\u1ee7 n\u0103ng l\u01b0\u1ee3ng c\u1ea7n thi\u1ebft \u0111\u1ec3 s\u1eed d\u1ee5ng c\u1ed7 xe tuy\u1ec7t v\u1eddi nh\u01b0 v\u1eady. C\u00f3 ngh\u0129a l\u00e0, \u0111\u1ec3 tu Dzogchen c\u1ea7n ph\u1ea3i c\u00f3 c\u00e1c ph\u1ea9m ch\u1ea5t nh\u01b0 h\u1ea1nh tinh t\u1ea5n, t\u00e2m ch\u00ed t\u00edn th\u00e0nh, tri ki\u1ebfn thanh t\u1ecbnh. T\u1ea5t c\u1ea3 nh\u1eefng y\u1ebfu t\u1ed1 n\u00e0y l\u00e0 nh\u00e2n duy\u00ean, l\u00e0 ph\u1ea9m ch\u1ea5t \u0111\u1ec3 m\u1ed9t h\u00e0nh gi\u1ea3 tu Dzogchen c\u00f3 k\u1ebft qu\u1ea3.<\/p>\n v\u00e0 \u0111\u1eb7c bi\u1ec7t nh\u1ea5n m\u1ea1nh t\u1ea7m quan tr\u1ecdng c\u1ee7a Guru v\u00e0 th\u1ef1c h\u00e0nh Guru Yoga.\u201d<\/em><\/center><\/p>\n Th\u00e0nh c\u00f4ng c\u1ee7a ph\u00e1p Dzogchen, c\u0169ng nh\u01b0 c\u1ee7a c\u00e1c ph\u00e1p tu kh\u00e1c, t\u1ea5t c\u1ea3 c\u00e1c ph\u00e1p tu Kim C\u01b0\u01a1ng Th\u1eeba, ph\u1ee5 thu\u1ed9c r\u1ea5t nhi\u1ec1u v\u00e0o Guru v\u00e0 Guru Yoga (Th\u01b0\u1ee3ng S\u01b0 T\u01b0\u01a1ng \u01afng ph\u00e1p). Kh\u00f4ng c\u00f3 gi\u00e1o hu\u1ea5n c\u1ee7a Guru, kh\u00f4ng c\u00f3 Guru Yoga, kh\u00f4ng c\u00f3 gia tr\u00ec c\u1ee7a Guru, th\u00ec h\u00e0nh gi\u1ea3 kh\u00f4ng th\u1ec3 th\u00e0nh t\u1ef1u. V\u00ec v\u1eady. Guru Yoga chi\u1ebfm v\u1ecb tr\u00ed \u0111\u1eb7c bi\u1ec7t trong Kim C\u01b0\u01a1ng Th\u1eeba. \u0110\u1eb7c bi\u1ec7t l\u00e0 Kim C\u01b0\u01a1ng Th\u1eeba. T\u1ea5t nhi\u00ean \u0111\u1ea1o s\u01b0 lu\u00f4n lu\u00f4n quan tr\u1ecdng trong c\u1ea3 hai truy\u1ec1n th\u1ed1ng Kinh Th\u1eeba v\u00e0 M\u1eadt Th\u1eeba. Nh\u01b0ng Kim C\u01b0\u01a1ng Th\u1eeba \u0111\u1eb7c bi\u1ec7t \u0111\u00f2i h\u1ecfi h\u00e0nh gi\u1ea3 ph\u1ea3i tu Guru Yoga v\u00e0 \u0111\u1eb7c bi\u1ec7t nh\u1ea5n m\u1ea1nh t\u1ea7m quan tr\u1ecdng c\u1ee7a Guru v\u00e0 th\u1ef1c h\u00e0nh Guru Yoga.<\/p>\n Guru Yoga quan tr\u1ecdng nh\u01b0 Th\u1ea7y \u0111\u00e3 gi\u1ea3i th\u00edch. \u0110\u1ec3 tu ph\u00e1p Guru Yoga th\u00e0nh c\u00f4ng ta c\u1ea7n nh\u1eefng ph\u00e1p luy\u1ec7n t\u00e2m kh\u00e1c. C\u00f3 ngh\u0129a l\u00e0 ch\u00fang ta c\u1ea7n tu h\u1ea1nh x\u1ea3 li v\u00e0 t\u1ecbnh h\u00f3a. N\u1ebfu kh\u00f4ng c\u00f3 t\u00e2m x\u1ea3 ly th\u00ec kh\u00f4ng c\u00f3 kh\u00e1t khao ch\u00e2n th\u1ef1c h\u01b0\u1edbng t\u1edbi gi\u1ea3i tho\u00e1t v\u00e0 n\u00f3i r\u1eb1ng ta tu \u0111\u1ec3 gi\u1ea3i tho\u00e1t l\u00e0 \u0111i\u1ec1u kh\u00f4ng ch\u00e2n th\u1eadt. Ph\u00e1p tu th\u1ee9 hai l\u00e0 t\u1ecbnh h\u00f3a. Khi kh\u00f4ng t\u1ecbnh h\u00f3a th\u00ec s\u1ebd c\u00f3 r\u1ea5t nhi\u1ec1u ch\u01b0\u1edbng ng\u1ea1i cho ch\u1ee9ng ng\u1ed9, cho khai m\u1edf tu\u1ec7 gi\u00e1c. V\u00ec v\u1eady, ta c\u1ea7n tu t\u1ecbnh h\u00f3a. T\u00f3m l\u1ea1i: x\u1ea3 li, t\u1ecbnh h\u00f3a v\u00e0 Th\u01b0\u01a1ng S\u01b0 T\u01b0\u01a1ng \u01afng ph\u00e1p (Guru Yoga). N\u1ebfu m\u1ed9t h\u00e0nh gi\u1ea3 k\u1ebft h\u1ee3p \u0111\u01b0\u1ee3c t\u1ea5t c\u1ea3 ba ph\u01b0\u01a1ng di\u1ec7n n\u00e0y trong c\u00f9ng m\u1ed9t ph\u00e1p tu th\u00ec h\u00e0nh gi\u1ea3 \u0111\u00f3 \u0111ang tu \u0111\u00fang.<\/p>\n L\u00e0m sao tu h\u1ea1nh x\u1ea3 li? Th\u1ef1c h\u00e0nh b\u1ed1n ni\u1ec7m h\u01b0\u1edbng t\u00e2m v\u1ec1 ch\u00e1nh Ph\u00e1p. Ph\u1ea3i th\u1ef1c h\u00e0nh v\u00f4 th\u01b0\u1eddng; ph\u1ea3i hi\u1ec3u gi\u00e1 tr\u1ecb \u0111\u1eddi ng\u01b0\u1eddi; ph\u1ea3i hi\u1ec3u nh\u00e2n qu\u1ea3; ph\u1ea3i hi\u1ec3u b\u1ea3n ch\u1ea5t lu\u00e2n h\u1ed3i. Khi bi\u1ebft, hi\u1ec3u, v\u00e0 nh\u1eadn ch\u00e2n \u0111\u01b0\u1ee3c c\u00e1c \u0111i\u1ec1u n\u00e0y th\u00ec s\u1ebd ph\u00e1t \u0111\u01b0\u1ee3c t\u00e2m x\u1ea3 li ch\u00e2n th\u1eadt, v\u00e0 nh\u1edd v\u1eady m\u00e0 \u0111\u00e3 ch\u00edn cho vi\u1ec7c tu h\u00e0nh. N\u1ebfu kh\u00f4ng nh\u01b0 v\u1eady th\u00ec, gi\u1ed1ng nh\u01b0 ch\u00fang ta, th\u00ec kh\u00f4ng ph\u1ea3i [h\u00e0nh gi\u1ea3] ch\u00e2n th\u1eadt. Th\u1ef1c t\u1ebf l\u00e0 v\u1eady, ch\u00fang ta kh\u00f4ng th\u1ef1c s\u1ef1 l\u00e0 h\u00e0nh gi\u1ea3, b\u1edfi v\u00ec ch\u00fang ta c\u00f3 qu\u00e1 nhi\u1ec1u m\u1ed1i quan t\u00e2m th\u1ebf t\u1ee5c. Ch\u00fang ta ham th\u00edch, tham luy\u1ebfn qu\u00e1 nhi\u1ec1u th\u1ee9 trong cu\u1ed9c \u0111\u1eddi n\u00e0y. Th\u1ebf n\u00ean ch\u00fang ta kh\u00f4ng th\u1ec3 chu\u1ea9n b\u1ecb cho m\u00ecnh [\u0111\u1ee7 nh\u00e2n duy\u00ean] \u0111\u1ec3 tu gi\u1ea3i tho\u00e1t.<\/p>\n Ch\u00fang ta r\u1ea5t bu\u1ed3n. (c\u01b0\u1eddi)<\/em> <\/p>\n Ph\u1ea3i vui ch\u1ee9, v\u00ec gi\u1edd th\u00ec ta bi\u1ebft ta l\u00e0 th\u1ebf n\u00e0o r\u1ed3i. (c\u01b0\u1eddi)<\/em> <\/p>\n C\u00e2u h\u1ecfi ch\u00ednh y\u1ebfu \u1edf \u0111\u00e2y: t\u1ea1i sao l\u1ea1i c\u1ea7n t\u00e2m x\u1ea3 li \u0111\u1ec3 tu gi\u1ea3i tho\u00e1t? X\u1ea3 li l\u00e0 nh\u00e2n duy\u00ean duy nh\u1ea5t, m\u1ea1nh m\u1ebd nh\u1ea5t, quan tr\u1ecdng nh\u1ea5t \u0111\u01b0a ta \u0111\u1ebfn gi\u1ea3i tho\u00e1t. Nh\u00e2n duy\u00ean cho gi\u1ea3i tho\u00e1t l\u00e0 g\u00ec? \u0110\u00f3 l\u00e0 b\u1ed1n ni\u1ec7m chuy\u1ec3n t\u00e2m, v\u00ed d\u1ee5 nh\u01b0 \u201c\u0111\u1eddi l\u00e0 v\u00f4 th\u01b0\u1eddng.\u201d T\u1ea1i sao hi\u1ec3u v\u00f4 th\u01b0\u1eddng l\u1ea1i khi\u1ebfn ta bu\u00f4ng b\u1ecf. C\u00e2u tr\u1ea3 l\u1eddi r\u1ea5t \u0111\u01a1n gi\u1ea3n. V\u00ec v\u1ea5n n\u1ea1n c\u1ee7a ch\u00fang ta l\u00e0 ta lu\u00f4n tin v\u00e0o m\u1ecdi th\u1ee9 trong cu\u1ed9c \u0111\u1eddi n\u00e0y, r\u1eb1ng ch\u00fang l\u00e0 c\u00f3 th\u1eadt v\u00e0 ta c\u00f3 th\u1ec3 n\u1eafm gi\u1eef ch\u00fang m\u00e3i m\u00e3i. Th\u1eadt ra kh\u00f4ng g\u00ec ta c\u00f3 th\u1ec3 n\u1eafm gi\u1eef m\u00e3i. Kh\u00f4ng th\u1ec3 n\u1eafm gi\u1eef m\u00e3i m\u00e3i ki\u1ebfp s\u1ed1ng n\u00e0y, hay th\u00e2n x\u00e1c, gia \u0111\u00ecnh, ti\u1ec1n b\u1ea1c v. v. T\u1ea5t c\u1ea3, t\u1ea5t c\u1ea3 m\u1ecdi th\u1ee9, [k\u1ec3 c\u1ea3] t\u00e0i s\u1ea3n r\u1ed3i s\u1ebd ph\u1ea3i b\u1ecf l\u1ea1i, v\u00e0 ta ra \u0111i v\u1edbi hai b\u00e0n tay tr\u1eafng. V\u1eady n\u00ean, kh\u00f4ng c\u00f3 g\u00ec l\u00e0 th\u01b0\u1eddng h\u1eb1ng, b\u1ea5t bi\u1ebfn, v\u00e0 t\u1ea5t c\u1ea3 m\u1ecdi th\u1ee9 \u0111\u1ec1u bi\u1ebfn \u0111\u1ed5i, bi\u1ebfn \u0111\u1ed5i, bi\u1ebfn \u0111\u1ed5i. \u0110\u00f3 l\u00e0 v\u00f4 th\u01b0\u1eddng.<\/p>\n V\u00e0 kh\u00f4ng c\u00f3 g\u00ec th\u01b0\u1eddng h\u1eb1ng, b\u1ea5t bi\u1ebfn b\u1edfi v\u00ec kh\u00f4ng c\u00f3 g\u00ec \u0111\u00e1ng n\u01b0\u01a1ng c\u1eady. Ti\u1ec1n b\u1ea1c kh\u00f4ng \u0111\u00e1ng n\u01b0\u01a1ng c\u1eady. Ti\u1ec1n b\u1ea1c l\u00e0 ph\u00f9 du v\u00e0 ta m\u1ea5t n\u00f3. Cu\u1ed9c s\u1ed1ng n\u00e0y c\u0169ng kh\u00f4ng \u0111\u00e1ng n\u01b0\u01a1ng c\u1eady v\u00ec ta kh\u00f4ng th\u1ec3 gi\u1eef n\u00f3 m\u00e3i cho m\u00ecnh, ta s\u1ebd ph\u1ea3i m\u1ea5t n\u00f3.<\/p>\n V\u1eady n\u00ean, hi\u1ec3u v\u00f4 th\u01b0\u1eddng cho ta tr\u00ed tu\u1ec7 hi\u1ec3u bi\u1ebft th\u1ef1c t\u00e1nh c\u1ee7a v\u1ea1n ph\u00e1p. Ch\u00fang ta hi\u1ec3u m\u1ecdi th\u1ee9 \u0111\u00fang, ch\u00fang ta hi\u1ec3u hi\u1ec7n h\u1eefu s\u00e2u s\u1eafc t\u1edbi m\u1ee9c ta kh\u00f4ng c\u00f2n tha thi\u1ebft v\u1edbi lu\u00e2n h\u1ed3i n\u1eefa. Ch\u00fang ta hi\u1ec3u r\u1eb1ng t\u1ea5t c\u1ea3 m\u1ecdi th\u1ee9 \u0111\u1ec1u kh\u00f4ng th\u1ef1c s\u1ef1 ch\u1eafc th\u1eadt [nh\u01b0 m\u00ecnh t\u01b0\u1edfng] v\u00e0 t\u1ea5t c\u1ea3 m\u1ecdi th\u1ee9 \u0111\u1ec1u kh\u00f4ng th\u1ec3 th\u01b0\u1eddng tr\u1ee5, b\u1ea5t bi\u1ebfn cho b\u1ea5t c\u1ee9 ai. C\u00e1i duy nh\u1ea5t l\u00e0 th\u1eadt v\u00e0 \u0111\u00e1ng tin c\u1eady l\u00e0 gi\u1ea3i tho\u00e1t. Gi\u1ea3i tho\u00e1t l\u00e0 c\u00e1i ta c\u00f3 th\u1ec3 n\u01b0\u01a1ng c\u1eady, l\u00e0 c\u00e1i b\u1ea5t bi\u1ebfn, l\u00e0 \u0111\u1ea1i an b\u00ecnh. N\u01a1i \u0111\u00f3 kh\u00f4ng ni\u1ec7m t\u01b0\u1edfng, kh\u00f4ng phi\u1ec1n n\u00e3o, kh\u00f4ng tham luy\u1ebfn, kh\u00f4ng c\u00f3 c\u00e1i-g\u1ea7n-t\u00f4i hay c\u00e1i-xa-t\u00f4i, m\u00e0 t\u1ea5t c\u1ea3 \u0111\u1ec1u b\u00ecnh \u0111\u1eb3ng v\u00e0 an b\u00ecnh. V\u00ec v\u1eady \u0111\u00f3 l\u00e0 c\u00e1i duy nh\u1ea5t ta c\u00f3 th\u1ec3 tr\u00f4ng c\u1eady. V\u1eady n\u00ean x\u1ea3 li r\u1ea5t quan tr\u1ecdng, ch\u1ec9 c\u00f3 x\u1ea3 li m\u1edbi \u0111\u01b0a t\u1edbi gi\u1ea3i tho\u00e1t.<\/p>\n Ch\u00fang kh\u00f4ng bi\u1ebft l\u00e0m sao \u0111\u1ec3 sinh ra v\u1edbi m\u1ed9t t\u1ef1 t\u00e1nh c\u1ee9 tr\u01b0\u1eddng t\u1ed3n m\u00e3i m\u00e3i \u1edf \u0111\u00f3.\u201d<\/em><\/center><\/p>\n N\u00f3i r\u1eb1ng kh\u00f4ng c\u00f3 g\u00ec \u0111\u00e1ng tr\u00f4ng c\u1eady, kh\u00f4ng ai \u0111\u00e1ng tr\u00f4ng c\u1eady th\u00ec nghe [c\u00f3 v\u1ebb] t\u1ec7. Th\u1eadt ra, n\u00f3i v\u1eady kh\u00f4ng c\u00f3 ngh\u0129a r\u1eb1ng m\u1ecdi ng\u01b0\u1eddi l\u00e0 t\u1ed3i t\u1ec7, x\u1ea5u xa, m\u00e0 \u0111\u00f3 l\u00e0 b\u1ea3n ch\u1ea5t c\u1ee7a t\u1ea5t c\u1ea3. \u0110\u00e2y l\u00e0 s\u1ef1 th\u1eadt v\u1ec1 v\u1ea1n ph\u00e1p. Ch\u00fang ta kh\u00f4ng th\u1ec3 n\u00f3i r\u1eb1ng c\u00e1i g\u00ec \u0111\u00f3 kh\u00f4ng \u0111\u00e1ng tin c\u1eady trong m\u1ed9t v\u00e0i ph\u00fat, m\u00e0 s\u1ef1 th\u1eadt l\u00e0 n\u00f3 kh\u00f4ng \u0111\u00e1ng tin c\u1eady mu\u00f4n \u0111\u1eddi. V\u1ea5n \u0111\u1ec1 l\u00e0 \u1edf ch\u1ed7 \u0111\u00f3. Nh\u01b0ng trong t\u00e2m ch\u00fang ta v\u1eabn tin r\u1eb1ng c\u00e1i \u0111\u00f3 \u0111\u00e1ng tr\u00f4ng c\u1eady v\u00e0 cu\u1ed9c \u0111\u1eddi n\u00e0y d\u01b0\u1eddng nh\u01b0 kh\u00f4ng ch\u1ea5m d\u1ee9t. \u0110\u00f3 l\u00e0 v\u1ea5n n\u1ea1n c\u1ee7a ch\u00fang ta. \u0110\u00f3 l\u00e0 v\u00f4 minh. \u0110\u00f3 l\u00e0 tham luy\u1ebfn. <\/p>\n S\u1ef1 th\u1eadt l\u00e0 c\u00e1c s\u1ef1 v\u1eadt, hi\u1ec7n t\u01b0\u1ee3ng, t\u1ea5t c\u1ea3 m\u1ecdi th\u1ee9, t\u1ea5t c\u1ea3 m\u1ecdi ng\u01b0\u1eddi kh\u00f4ng t\u1ed3i t\u1ec7 v\u00ec kh\u00f4ng \u0111\u00e1ng tr\u00f4ng c\u1eady. Ch\u00fang nh\u01b0 v\u1eady v\u00ec ch\u00fang kh\u00f4ng c\u00f3 t\u1ef1 t\u00e1nh. Ch\u00fang kh\u00f4ng bi\u1ebft l\u00e0m sao \u0111\u1ec3 sinh ra v\u1edbi m\u1ed9t t\u1ef1 t\u00e1nh c\u1ee9 tr\u01b0\u1eddng t\u1ed3n m\u00e3i m\u00e3i \u1edf \u0111\u00f3. Tr\u00e1i l\u1ea1i, ch\u00fang sanh ra v\u1edbi b\u1ea3n ch\u1ea5t v\u00f4 th\u01b0\u1eddng. Thay \u0111\u1ed5i kh\u00f4ng ng\u1eebng ngh\u1ec9, lu\u00f4n chuy\u1ec3n \u0111\u1ed9ng v\u1ec1 ph\u00eda tr\u01b0\u1edbc. V\u00ec v\u1eady, m\u1ecdi th\u1ee9 \u0111\u1ec1u c\u00f3 h\u1ed3i k\u1ebft c\u1ee7a n\u00f3. Khi h\u1ed3i k\u1ebft t\u1edbi th\u00ec ta kh\u00f4ng bi\u1ebft r\u1eb1ng n\u00f3 t\u1edbi, v\u00e0 kh\u00f4ng bi\u1ebft r\u1eb1ng n\u00f3 v\u00f4 th\u01b0\u1eddng. V\u00ec v\u1eady khi n\u00f3 k\u1ebft th\u00fac th\u00ec ta t\u1ed5n th\u01b0\u01a1ng, ta \u0111au kh\u1ed5.<\/p>\n \u201c\u1ed2 t\u00f4i ngh\u0129 r\u1eb1ng n\u00f3 l\u00e0 m\u1ed9t c\u00e1i g\u00ec \u0111\u00f3 t\u00f4i c\u00f3 th\u1ec3 th\u1ef1c s\u1ef1 \u2026\u201d \u201c\u1ed2 t\u00f4i kh\u00f4ng ng\u1edd nh\u01b0 v\u1eady. V\u00e0 gi\u1edd \u0111\u00e2y \u2026 n\u00f3 l\u00e0m t\u00f4i t\u1ed5n th\u01b0\u01a1ng.\u201d Tuy nhi\u00ean khi bi\u1ebft b\u1ea3n ch\u1ea5t c\u1ee7a v\u1ea1n ph\u00e1p th\u00ec \u00edt nh\u1ea5t ta s\u1ebd m\u1ea1nh m\u1ebd h\u01a1n. Ta c\u00f3 nhi\u1ec1u h\u01a1n s\u1ee9c m\u1ea1nh \u1edf trong t\u00e2m \u0111\u1ec3 khi m\u00f4i tr\u01b0\u1eddng, ho\u00e0n c\u1ea3nh, t\u1ea5t c\u1ea3 thay \u0111\u1ed5i th\u00ec t\u00e2m ta v\u1eabn c\u00f3 hi\u1ec3u bi\u1ebft ki\u00ean \u0111\u1ecbnh, kh\u00f4ng d\u1eddi \u0111\u1ed5i. V\u00e0 an b\u00ecnh trong t\u00e2m ta v\u1eabn nh\u01b0 v\u1eady, kh\u00f4ng d\u1eddi \u0111\u1ed5i. \u0110i\u1ec1u quan tr\u1ecdng l\u00e0 gi\u1eef \u0111\u01b0\u1ee3c an b\u00ecnh n\u1ed9i t\u1ea1i, kh\u00f4ng \u0111\u1ec3 cho m\u00ecnh c\u1ea3m th\u1ea5y t\u1ed5n th\u01b0\u01a1ng hay \u0111au l\u00f2ng. T\u00f3m l\u1ea1i, t\u00e2m x\u1ea3 ly v\u00e0 tr\u00ed tu\u1ec7 hi\u1ec3u bi\u1ebft th\u1ef1c t\u1ea1i c\u1ee7a v\u1ea1n ph\u00e1p ch\u00ednh l\u00e0 \u0110\u1ea1i Vi\u00ean M\u00e3n, \u0110\u1ea1i To\u00e0n Thi\u1ec7n cho h\u1ea1nh ph\u00fac, an b\u00ecnh trong t\u00e2m ch\u00fang ta.<\/p>\n C\u00e1c \u0110\u1ea1o S\u01b0 v\u0129 \u0111\u1ea1i, c\u00e1c b\u1eadc \u0111\u00e3 th\u00e0nh t\u1ef1u vi\u00ean m\u00e3n, lu\u00f4n th\u1ef1c s\u1ef1 qu\u00e1n chi\u1ebfu b\u1ea3n ch\u1ea5t c\u1ee7a lu\u00e2n h\u1ed3i. Lu\u00e2n h\u1ed3i n\u00e0y l\u00e0 \u0111au kh\u1ed5, n\u00f3 l\u00e0m ta m\u1ec7t m\u1ecfi. B\u1edfi v\u00ec, kh\u00f4ng c\u00f3 gi\u1ea3i tho\u00e1t gi\u00e1c ng\u1ed9 th\u00ec ta s\u1ebd l\u0103n l\u00f3c trong lu\u00e2n h\u1ed3i m\u00e3i m\u00e3i. Lu\u00e2n h\u1ed3i kh\u00f4ng \u0111\u1ea7u, kh\u00f4ng cu\u1ed1i, n\u00f3 l\u00e0 b\u1ea5t t\u1eadn. Do v\u00f4 th\u01b0\u1eddng n\u00ean ta sanh ra r\u1ed3i ch\u1ebft \u0111i, r\u1ed3i sanh ra ch\u1ebft \u0111i l\u1ea7n n\u1eefa, l\u1ea7n n\u1eefa. V\u00e0 m\u1ed7i l\u1ea7n sanh ra ta l\u1ea1i b\u1eaft \u0111\u1ea7u t\u1eeb s\u1ed1 kh\u00f4ng. R\u1ed3i l\u1ea1i l\u1ea7n n\u1eefa, l\u1ea7n n\u1eefa ta sanh ra v\u1edbi s\u1ed1 kh\u00f4ng. Ch\u00ednh v\u00ec v\u1eady n\u00f3 r\u1ea5t m\u1ec7t m\u1ecfi! V\u1eady n\u00ean, \u0111\u1ecbnh ngh\u0129a c\u1ee7a x\u1ea3 ly l\u00e0 th\u1ea5y lu\u00e2n h\u1ed3i nh\u01b0 m\u1ed9t s\u00e0o huy\u1ec7t c\u1ee7a ma qu\u1ef7, hay nh\u01b0 m\u1ed9t nh\u00e0 l\u1eeda. Ch\u00fang ta s\u1ebd kh\u00f4ng c\u00f2n ch\u00fat ham mu\u1ed1n n\u00e0o \u0111\u1ec3 s\u1ed1ng v\u1edbi l\u1eeda, v\u00ec n\u00f3 thi\u00eau ch\u00e1y ta. C\u0169ng kh\u00f4ng th\u1ec3 n\u00e0o l\u00e0m b\u1ea1n v\u1edbi qu\u1ef7 ma: ch\u1eb3ng c\u00f3 ni\u1ec1m vui n\u00e0o m\u00e0 ch\u1ec9 to\u00e0n hi\u1ec3m h\u1ecda. T\u00f3m l\u1ea1i, qu\u00e1n chi\u1ebfu lu\u00e2n h\u1ed3i nh\u01b0 th\u1ebf l\u00e0 ph\u01b0\u01a1ng ph\u00e1p tuy\u1ec7t v\u1eddi \u0111\u1ec3 gi\u1ea3m \u0111i tham luy\u1ebfn th\u1ebf t\u1ee5c.<\/p>\n Khi ta kh\u1ed5 c\u00f4ng luy\u1ec7n t\u1eadp r\u1ea5t nhi\u1ec1u th\u00ec vi\u1ec7c qu\u00e1n t\u01b0\u1edfng s\u1ebd d\u1ea7n d\u1ea7n t\u1ef1 nhi\u00ean h\u01a1n, d\u1ec5 d\u00e0ng h\u01a1n.\u201d<\/em><\/center><\/p>\n Trang 4 (nghi qu\u1ef9 Khai Quang Minh T\u1ea1ng) l\u00e0 ph\u00e1p t\u1ecbnh kh\u1ea9u. V\u00ec v\u00f4 minh, phi\u1ec1n n\u00e3o, v\u1ecdng ni\u1ec7m l\u00e0m \u00f4 nhi\u1ec5m th\u00e2n, kh\u1ea9u, \u00fd n\u00ean s\u1ee9c m\u1ea1nh c\u1ee7a th\u00e2n, kh\u1ea9u, \u00fd b\u1ecb suy gi\u1ea3m. V\u00ec v\u1eady khi ch\u00fang ta t\u1ee5ng nghi qu\u1ef9, l\u1eddi c\u1ea7u nguy\u1ec7n, minh ch\u00fa ta s\u1ebd kh\u00f4ng nh\u1eadn \u0111\u01b0\u1ee3c l\u1ef1c gia tr\u00ec. Do \u0111\u00f3, tr\u01b0\u1edbc h\u1ebft ph\u1ea3i t\u1ecbnh h\u00f3a kh\u1ea9u.<\/p>\n Ta t\u1ecbnh h\u00f3a kh\u1ea9u nh\u01b0 th\u1ebf n\u00e0o? C\u00f3 hai ph\u01b0\u01a1ng ph\u00e1p: Th\u1ee9 nh\u1ea5t l\u00e0 qu\u00e1n t\u01b0\u1edfng v\u00e0 th\u1ee9 hai l\u00e0 tr\u00ec t\u1ee5ng [minh ch\u00fa]. Ch\u00fang ta qu\u00e1n t\u01b0\u1edfng ch\u1ee7ng t\u1ef1 RAM v\u00e0 c\u1ed1 g\u1eafng cho h\u00ecnh \u1ea3nh qu\u00e1n t\u01b0\u1edfng ng\u00e0y c\u00e0ng r\u00f5 h\u01a1n. Th\u1ea7y s\u1ebd kh\u00f4ng gi\u1ea3i th\u00edch chi ti\u1ebft, v\u00e0 c\u00f3 th\u1ec3 d\u1ef1a v\u00e0o h\u01b0\u1edbng d\u1eabn trong nghi qu\u1ef9 \u0111\u1ec3 qu\u00e1n t\u01b0\u1edfng. Vi\u1ec7c n\u00e0y \u0111\u00f2i h\u1ecfi th\u1eddi gian. M\u1ecdi th\u1ee9 \u0111\u1ec1u c\u1ea7n kh\u1ed5 c\u00f4ng luy\u1ec7n t\u1eadp. Khi ta kh\u1ed5 c\u00f4ng luy\u1ec7n t\u1eadp r\u1ea5t nhi\u1ec1u th\u00ec vi\u1ec7c qu\u00e1n t\u01b0\u1edfng s\u1ebd d\u1ea7n d\u1ea7n t\u1ef1 nhi\u00ean h\u01a1n, d\u1ec5 d\u00e0ng h\u01a1n. Khi \u0111\u00f3 ch\u1ea5t l\u01b0\u1ee3ng qu\u00e1n t\u01b0\u1edfng s\u1ebd t\u1ed1t h\u01a1n.<\/p>\n Tr\u00ec t\u1ee5ng minh ch\u00fa. C\u00e1c minh ch\u00fa c\u00f3 b\u1ea3n ch\u1ea5t \u0111\u1ed1i tr\u1ecb v\u00e0 h\u1ee7y di\u1ec7t n\u0103ng l\u01b0\u1ee3ng ti\u00eau c\u1ef1c, b\u1ea5t t\u1ecbnh, d\u1eb9p ch\u01b0\u1edbng ng\u1ea1i. Minh ch\u00fa A Ah, I Ih, U Uh \u2026 [bao g\u1ed3m] c\u00e1c nguy\u00ean \u00e2m, ph\u1ee5 \u00e2m trong b\u1ea3ng ch\u1eef c\u00e1i. Minh ch\u00fa n\u00e0y r\u1ea5t ph\u1ed5 bi\u1ebfn v\u00e0 quan tr\u1ecdng. Ta c\u00f3 th\u1ec3 g\u1eb7p n\u00f3 \u1edf nhi\u1ec1u nghi qu\u1ef9 kh\u00e1c nhau v\u00e0 n\u00f3 c\u00f3 s\u1ee9c m\u1ea1nh \u0111o\u1ea1n di\u1ec7t tr\u1eeb nh\u1eefng b\u1ea5t t\u1ecbnh trong m\u1ecdi th\u1ee9, \u0111\u1eb7c bi\u1ec7t l\u00e0 nh\u1eefng \u00e1m ch\u01b0\u1edbng v\u1ec1 kh\u1ea9u. V\u00ec v\u1eady ch\u00fang ta d\u00f9ng n\u00f3 \u1edf \u0111\u00e2y.<\/p>\n ch\u00fang ta s\u1eed d\u1ee5ng Ph\u00e1p cho m\u1ecdi th\u1ee9 tr\u00ean \u0111\u1eddi, ch\u00fang ta s\u1eed d\u1ee5ng Ph\u00e1p cho lu\u00e2n h\u1ed3i.\u201d<\/em><\/center><\/p>\n Trang s\u1ed1 5, c\u1ea7u nguy\u1ec7n \u0110\u1ee9c B\u1ed5n S\u01b0. \u201c\u0110\u1ee9c B\u1ed5n s\u01b0 t\u1eeb t\u00f4n, xin h\u1eb1ng nh\u1edb ngh\u0129 \u0111\u1ebfn con.\u201d Ta c\u1ea7n ph\u1ea3i c\u1ea7u nguy\u1ec7n [t\u1edbi B\u1ed5n S\u01b0] l\u00e0 v\u00ec ch\u1ee9ng ng\u1ed9 ph\u1ee5 thu\u1ed9c v\u00e0o gi\u00e1o hu\u1ea5n v\u00e0 gia tr\u00ec c\u1ee7a \u0110\u1ea1o s\u01b0. Ngay t\u1eeb \u0111\u1ea7u ch\u00fang ta th\u1ec9nh c\u1ea7u Guru, xin Ng\u00e0i ban gia tr\u00ec \u0111\u1ec3 ta tu h\u00e0nh \u0111\u00fang ch\u00e1nh Ph\u00e1p. \u201cXin h\u1ed9 tr\u00ec \u0111\u1ec3 t\u00e2m con ni\u1ec7m ni\u1ec7m h\u01b0\u1edbng \u0111\u1ea1o Ph\u00e1p\u201d. C\u00e2u n\u00e0y r\u1ea5t quan tr\u1ecdng v\u00ec vi\u1ec7c t\u00e2m c\u1ee7a ng\u01b0\u1eddi tu lu\u00f4n theo \u0111\u00fang con \u0111\u01b0\u1eddng c\u1ee7a ch\u00e1nh Ph\u00e1p l\u00e0 r\u1ea5t quan tr\u1ecdng. T\u00e2m c\u1ee7a ch\u00fang ta nhi\u1ec1u l\u00fac kh\u00f4ng h\u01b0\u1edbng v\u1ec1 Ph\u00e1p m\u00e0 h\u01b0\u1edbng v\u1ec1 lu\u00e2n h\u1ed3i. N\u00f3 th\u01b0\u1eddng kh\u00f4ng \u1edf m\u00f4i tr\u01b0\u1eddng c\u1ee7a Ph\u00e1p, m\u00e0 \u1edf trong m\u00f4i tr\u01b0\u1eddng c\u1ee7a lu\u00e2n h\u1ed3i. V\u00ec v\u1eady, \u0111i\u1ec1u quan tr\u1ecdng l\u00e0 n\u00f3 ph\u1ea3i h\u01b0\u1edbng theo \u0111\u00fang ch\u00e1nh Ph\u00e1p.<\/p>\n Ti\u1ebfp theo, \u201cXin h\u1ed9 tr\u00ec \u0111\u1ec3 ph\u00e1p tu c\u1ee7a con \u0111\u00fang Ch\u00e1nh \u0111\u1ea1o\u201d. Ph\u00e1p tu c\u1ee7a ch\u00fang ta th\u01b0\u1eddng bi\u1ebfn ch\u1ea5t th\u00e0nh \u2018d\u1ed5m\u2019. D\u1ed5m b\u1edfi v\u00ec ch\u00fang ta l\u1ea1m d\u1ee5ng Ph\u00e1p, ch\u00fang ta s\u1eed d\u1ee5ng Ph\u00e1p cho m\u1ecdi th\u1ee9 tr\u00ean \u0111\u1eddi, ch\u00fang ta s\u1eed d\u1ee5ng Ph\u00e1p cho lu\u00e2n h\u1ed3i. Ch\u00fang ta l\u1ee3i d\u1ee5ng Ph\u00e1p \u0111\u1ec3 ki\u1ebfm ti\u1ec1n, \u0111\u1ec3 kinh doanh, \u0111\u1ec3 d\u00ednh m\u1eafc v\u00e0o tha nh\u00e2n v. v. Nh\u01b0 v\u1eady kh\u00f4ng t\u1ed1t. C\u00e1ch tu \u0111\u00fang \u0111\u1eafn nh\u1ea5t l\u00e0 \u0111\u01b0a ph\u00e1p c\u1ee7a ta theo \u0111\u00fang \u0111\u1ea1o l\u1ed9 [gi\u1ea3i tho\u00e1t]. \u0110\u01b0a ph\u00e1p c\u1ee7a ta theo \u0111\u00fang \u0111\u1ea1o l\u1ed9 c\u00f3 ngh\u0129a l\u00e0 h\u00e0nh \u0111\u1ed9ng c\u1ee7a ta s\u1ebd \u0111\u00fang Ph\u00e1p. Nh\u1edd h\u1ea1nh x\u1ea3 ly, nh\u1edd s\u1ee9c m\u1ea1nh Ph\u00e1p B\u1ea3o. Trong c\u1ed1t t\u1ee7y, Ph\u00e1p l\u00e0 kh\u00f4ng d\u00ednh m\u1eafc, nh\u01b0ng v\u00ec tham luy\u1ebfn qu\u00e1 nhi\u1ec1u th\u1ee9, ta l\u1ea1m d\u1ee5ng Ph\u00e1p \u0111\u1ec3 t\u0103ng th\u00eam tham luy\u1ebfn. \u0110\u00e2y kh\u00f4ng ph\u1ea3i l\u00e0 c\u00e1ch tu \u0111\u00fang \u0111\u1eafn.<\/p>\n Trang t\u00e1m. Th\u1ef1c h\u00e0nh tr\u1ecdn v\u1eb9n b\u1ed1n ni\u1ec7m chuy\u1ec3n t\u00e2m x\u1ea3 b\u1ecf lu\u00e2n h\u1ed3i v\u00e0 tu luy\u1ec7n t\u00e2m. \u0110\u00f3 l\u00e0 nh\u1eefng g\u00ec Th\u1ea7y lu\u00f4n lu\u00f4n nh\u1eafc nh\u1edf v\u00e0 s\u00e1ng nay Th\u1ea7y c\u0169ng \u0111\u00e3 nh\u1eafc. \u0110i\u1ec1u n\u00e0y r\u1ea5t quan tr\u1ecdng, v\u00e0 \u0111\u00e2y l\u00e0 nh\u00e2n duy\u00ean ch\u00ednh y\u1ebfu gi\u00fap ch\u00fang ta nu\u00f4i h\u1ea1nh x\u1ea3 ly ch\u00e2n th\u1ef1c, tr\u1edf th\u00e0nh h\u00e0nh gi\u1ea3 ch\u00e2n th\u1ef1c, th\u1ef1c h\u00e0nh Ph\u00e1p ch\u00e2n th\u1ef1c. \u0110i\u1ec1u n\u00e0y r\u1ea5t quan tr\u1ecdng. \u0110\u00e2y l\u00e0 c\u00e1ch t\u1ed1t nh\u1ea5t \u0111\u1ec3 tu luy\u1ec7n t\u00e2m.<\/p>\n \u201cTu luy\u1ec7n t\u00e2m\u201d c\u00f3 ngh\u0129a l\u00e0 khi t\u1ee5ng nh\u1eefng d\u00f2ng k\u1ec7 n\u00e0y, ph\u1ea3i \u0111\u1ed3ng th\u1eddi ngh\u0129 v\u1ec1 \u00fd ngh\u0129a c\u1ee7a ch\u00fang. Khi n\u00f3i: \u201cCon c\u00f3 \u0111\u01b0\u1ee3c th\u00e2n ng\u01b0\u1eddi qu\u00fd b\u00e1u v\u1edbi t\u1ef1 do thu\u1eadn duy\u00ean\u201d th\u00ec ph\u1ea3i hi\u1ec3u r\u1eb1ng th\u00e2n ng\u01b0\u1eddi n\u00e0y l\u00e0 r\u1ea5t kh\u00f3 g\u1eb7p. Ph\u1ea3i hi\u1ec3u th\u1ef1c t\u1ea1i \u0111\u00f3. Hi\u1ec3u \u0111\u01b0\u1ee3c \u0111\u1eddi ng\u01b0\u1eddi c\u00f3 l\u1ee3i l\u1ea1c g\u00ec. M\u1ed9t khi hi\u1ec3u \u0111\u01b0\u1ee3c gi\u00e1 tr\u1ecb \u0111\u1eddi ng\u01b0\u1eddi th\u00ec ta mu\u1ed1n s\u1eed d\u1ee5ng n\u00f3 [\u0111\u00fang \u0111\u1eafn]. Ta kh\u00f4ng mu\u1ed1n u\u1ed5ng ph\u00ed may m\u1eafn n\u00e0y. Cu\u1ed9c \u0111\u1eddi n\u00e0y c\u00f3 \u00fd ngh\u0129a nhi\u1ec1u nh\u1ea5t, theo l\u1eddi Ph\u1eadt d\u1ea1y, khi vi\u1ec7c tu h\u00e0nh kh\u00f4ng ch\u1ec9 gi\u1ea3i tho\u00e1t b\u1ea3n th\u00e2n m\u00e0 c\u00f2n l\u1ee3i l\u1ea1c ch\u00fang sinh. \u0110\u00e2y l\u00e0 \u00fd ngh\u0129a duy nh\u1ea5t, quan tr\u1ecdng nh\u1ea5t c\u1ee7a \u0111\u1eddi ng\u01b0\u1eddi. C\u1ea7n ph\u1ea3i v\u1eeba \u0111\u1ecdc v\u1eeba ngh\u0129 v\u1ec1 \u00fd ngh\u0129a n\u00e0y, v\u1eeba thi\u1ec1n \u0111\u1ecbnh. Thi\u1ec1n \u0111\u1ecbnh c\u00f3 ngh\u0129a l\u00e0 t\u1eadp trung v\u00e0o \u00fd ngh\u0129a c\u1ee7a m\u1ed9t c\u00e1i g\u00ec \u0111\u00f3. \u0110\u00f3 l\u00e0 thi\u1ec1n \u0111\u1ecbnh. Thi\u1ec1n \u0111\u1ecbnh v\u1ec1 b\u1ed1n ni\u1ec7m ch\u00ednh y\u1ebfu, b\u1ed1n ph\u01b0\u01a1ng ph\u00e1p ch\u00ednh y\u1ebfu. \u0110i\u1ec1u n\u00e0y r\u1ea5t quan tr\u1ecdng.<\/p>\n C\u00f3 c\u00e2u n\u00f3i: \u201c\u00dd ngh\u0129a gi\u1ed1ng nh\u01b0 m\u1ed9t ng\u01b0\u1eddi gi\u00e0 v\u00e0 d\u00f2ng k\u1ec7 gi\u1ed1ng nh\u01b0 chi\u1ebfc g\u1eady. \u00d4ng l\u00e3o ph\u1ea3i d\u1ef1a v\u00e0o chi\u1ebfc g\u1eady \u0111\u1ec3 \u0111\u1ee9ng v\u1eefng.\u201d \u0110i\u1ec1u \u0111\u00f3 c\u00f3 ngh\u0129a l\u00e0 m\u1ed7i ch\u1eef \u0111\u1ec1u c\u00f3 \u00fd ngh\u0129a v\u00e0 m\u1ed7i ch\u1eef \u0111\u1ec1u c\u00f3 th\u1ec3 nh\u1eafc ta v\u1ec1 \u0111i\u1ec1u g\u00ec \u0111\u00f3. Khi ch\u00fang ta t\u1ee5ng, \u0111i\u1ec1u quan tr\u1ecdng nh\u1ea5t l\u00e0 ph\u1ea3i suy ngh\u0129, ph\u1ea3i nh\u1edb \u00fd ngh\u0129a ch\u1ee9a \u0111\u1ef1ng trong c\u00e2u ch\u1eef. V\u00ec v\u1eady, b\u1ea3n kinh lu\u00f4n lu\u00f4n quan tr\u1ecdng, v\u00ec ch\u00fang gi\u00fap ta nh\u1edb nh\u1eefng \u0111i\u1ec1u quan tr\u1ecdng. Kh\u00f4ng c\u00f3 c\u00e2u ch\u1eef [\u0111\u01b0\u1ee3c vi\u1ebft ra] th\u00ec Th\u1ea7y tin r\u1eb1ng ch\u00fang ta kh\u00f4ng th\u1ec3 nh\u1edb t\u1ea5t c\u1ea3 m\u1ecdi th\u1ee9 \u0111\u01b0\u1ee3c nh\u1eafc t\u1edbi \u1edf \u0111\u00e2y. V\u00ec v\u1eady c\u00e1c b\u1ea3n kinh n\u00e0y nh\u1eafc ta nh\u1edb nhi\u1ec1u \u0111i\u1ec1u quan tr\u1ecdng v\u00e0 l\u00e0 ngu\u1ed3n \u0111\u00e1ng tin c\u1eady \u0111\u1ec3 ta nh\u1edb \u0111\u1ebfn Ph\u00e1p.<\/p>\n Khi c\u1ea7u nguy\u1ec7n th\u00ec ph\u1ea3i c\u1ea7u nguy\u1ec7n v\u1edbi s\u1ef1 hi\u1ec3u bi\u1ebft, ph\u1ea3i ghi nh\u1edb \u00fd ngh\u0129a c\u00f9ng v\u1edbi l\u1eddi t\u1ee5ng. \u0110\u00f3 l\u00e0 c\u1ea7u nguy\u1ec7n t\u1ed1t. M\u1ed9t l\u1eddi c\u1ea7u nguy\u1ec7n d\u1edf th\u00ec r\u1ed7ng tu\u1ebfch, kh\u00f4ng c\u00f3 \u00fd ngh\u0129a g\u00ec c\u1ea3. T\u00e2m b\u1ea1n ngh\u0129 t\u1edbi m\u1ed9t th\u1ee9 g\u00ec kh\u00e1c. T\u00e2m b\u1ea1n tr\u1ed1ng r\u1ed7ng, m\u1ecbt m\u1edd, kh\u00f4ng c\u00f3 g\u00ec \u0111\u1ec3 nh\u1edb, c\u00f2n mi\u1ec7ng th\u00ec l\u1eb7p \u0111i l\u1eb7p l\u1ea1i m\u1ed9t c\u00e1i g\u00ec \u0111\u00f3. \u00dd ngh\u0129a v\u00e0 ng\u00f4n t\u1eeb ho\u00e0n to\u00e0n t\u00e1ch r\u1eddi nhau. \u0110\u00f3 l\u00e0 c\u1ea7u nguy\u1ec7n d\u1edf. C\u1ea7u nguy\u1ec7n t\u1ed1t l\u00e0 \u00fd ngh\u0129a b\u00ean trong v\u00e0 l\u1eddi t\u1ee5ng b\u00ean ngo\u00e0i ph\u1ea3i h\u00f2a nh\u1eadp v\u1edbi nhau l\u00e0m m\u1ed9t.<\/p>\n Ph\u1ea7n hai, trang 10. Ph\u1ea7n th\u1ee9 nh\u1ea5t \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0 ngo\u1ea1i ngondro. V\u1ec1 c\u0103n b\u1ea3n, trong ngo\u1ea1i ngondro, ng\u01b0\u1eddi tu c\u1ed1 g\u1eafng hi\u1ec3u \u00fd ngh\u0129a th\u1ef1c s\u1ef1 c\u1ee7a lu\u00e2n h\u1ed3i. Lu\u00e2n h\u1ed3i l\u00e0 g\u00ec, gi\u1ea3i tho\u00e1t l\u00e0 g\u00ec, l\u00e0m sao \u0111\u1ec3 c\u00f3 t\u00e2m x\u1ea3 ly? V\u00e0 khi hi\u1ec3u r\u00f5 th\u1ef1c t\u1ea1i \u0111\u01b0\u1ee3c d\u1ea1y trong ngo\u1ea1i ngondro th\u00ec ch\u00fang ta s\u1eb5n s\u00e0ng \u0111\u1ec3 tr\u1edf th\u00e0nh m\u1ed9t ng\u01b0\u1eddi tu Ph\u00e1p ch\u00e2n th\u1ef1c. Khi \u0111\u00f3 ta ph\u1ea3i quy y Tam B\u1ea3o. N\u1ebfu m\u1ed9t ng\u01b0\u1eddi mu\u1ed1n theo con \u0111\u01b0\u1eddng \u0110\u1ea1i Th\u1eeba th\u00ec ng\u01b0\u1eddi \u0111\u00f3 ph\u1ea3i ph\u00e1t tri\u1ec3n b\u1ed3 \u0111\u1ec1 t\u00e2m. Ph\u1ea7n th\u1ee9 hai \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0 n\u1ed9i ngondro. C\u00f3 t\u1ea5t c\u1ea3 b\u1ed1n t\u00edch t\u1ee5. \u0110\u1ec3 t\u00edch l\u0169y nhi\u1ec1u c\u00f4ng \u0111\u1ee9c ch\u00fang ta c\u1ea7n ph\u1ea3i tr\u1ea3i qua t\u1ea5t c\u1ea3 c\u00e1c giai \u0111o\u1ea1n n\u00e0y. Nh\u1edd tu qua t\u1ea5t c\u1ea3 c\u00e1c giai \u0111o\u1ea1n n\u00e0y h\u00e0nh gi\u1ea3 m\u1edbi c\u00f3 th\u1ec3 c\u00f3 th\u1ec3 t\u00edch l\u0169y nhi\u1ec1u c\u00f4ng \u0111\u1ee9c.<\/p>\n Ph\u1ea7n th\u1ee9 nh\u1ea5t c\u1ee7a n\u1ed9i ngondro l\u00e0 quy y Tam B\u1ea3o. Quy y Tam B\u1ea3o l\u00e0 con \u0111\u01b0\u1eddng duy nh\u1ea5t \u0111\u1ec3 tr\u1edf th\u00e0nh h\u00e0nh gi\u1ea3 Ph\u1eadt gi\u00e1o t\u1ed1t. Kh\u00f4ng quy y Tam B\u1ea3o th\u00ec kh\u00f4ng c\u00f3 c\u00e1ch g\u00ec b\u01b0\u1edbc v\u00e0o c\u00e1nh c\u1eeda Ph\u1eadt ph\u00e1p, v\u00ec v\u1eady \u0111i\u1ec1u n\u00e0y r\u1ea5t quan tr\u1ecdng v\u00e0 lu\u00f4n lu\u00f4n quan tr\u1ecdng. B\u1ea5t c\u1ee9 l\u00fac n\u00e0o, b\u1ea5t c\u1ee9 ph\u00e1p tu n\u00e0o, \u0111i\u1ec1u quan tr\u1ecdng l\u00e0 ngay t\u1eeb \u0111\u1ea7u ph\u1ea3i th\u1ef1c h\u00e0nh quy y Tam B\u1ea3o. Ph\u1ea7n ti\u1ebfp theo l\u00e0 ph\u00e1t B\u1ed3 \u0111\u1ec1 t\u00e2m. B\u1ed3 \u0111\u1ec1 t\u00e2m l\u00e0 nguy\u00ean nh\u00e2n t\u1ed1i quan tr\u1ecdng \u0111\u1ec3 \u0111\u1ea1t Ph\u1eadt qu\u1ea3. V\u00ec v\u1eady c\u1ea7n tr\u01b0\u1edfng d\u01b0\u1ee1ng B\u1ed3 \u0111\u1ec1 t\u00e2m.<\/p>\n Ph\u1ea7n th\u1ee9 ba l\u00e0 th\u1ef1c h\u00e0nh Kim Cang T\u00e1t \u0110\u1ecfa. Kim Cang T\u00e1t \u0110\u1ecfa l\u00e0 v\u1ecb Ph\u1eadt c\u00f3 ph\u1ea9m t\u00e1nh \u0111\u1eb7c bi\u1ec7t: s\u1ee9c m\u1ea1nh t\u1ecbnh h\u00f3a \u00e1c nghi\u1ec7p, c\u1ea5u u\u1ebf c\u1ee7a h\u00e0nh gi\u1ea3. Kim Cang T\u00e1t \u0110\u1ecfa ban cho h\u00e0nh gi\u1ea3 n\u0103ng l\u1ef1c t\u1ef1 t\u1ecbnh h\u00f3a b\u1ea3n th\u00e2n. C\u00e1ch th\u1ef1c h\u00e0nh ph\u00e1p Kim Cang T\u00e1t \u0110\u1ecfa \u0111\u01b0\u1ee3c h\u01b0\u1edbng d\u1eabn \u1edf \u0111\u00e2y kh\u00f4ng ph\u1ee9c t\u1ea1p. V\u1ec1 qu\u00e1n t\u01b0\u1edfng th\u00ec vi\u1ec7c n\u00e0y \u0111\u00f2i h\u1ecfi th\u1eddi gian. Ph\u1ea3i h\u00e0nh tr\u00ec r\u1ea5t si\u00eang n\u0103ng v\u1edbi s\u1ef1 ki\u00ean nh\u1eabn, v\u1edbi ch\u00e1nh ni\u1ec7m. R\u1ed3i qu\u00e1n t\u01b0\u1edfng s\u1ebd ti\u1ebfn b\u1ed9 v\u00e0 cu\u1ed1i c\u00f9ng s\u1ebd tr\u1edd th\u00e0nh c\u1ea3nh gi\u1edbi r\u1ea5t hi\u1ec7u qu\u1ea3, r\u00f5 r\u00e0ng.<\/p>\n Ch\u00fang ta n\u00f3i r\u1eb1ng Kim Cang T\u00e1t \u0110\u1ecfa c\u00f3 n\u0103ng l\u1ef1c l\u1edbn lh\u01a1n c\u00e1c b\u1ed5n t\u00f4n kh\u00e1c trong vi\u1ec7c t\u1ecbnh h\u00f3a. Kim Cang T\u00e1t \u0110\u1ecfa t\u1ee5ng l\u1eddi ph\u00e1t nguy\u1ec7n nhi\u1ec1u h\u01a1n v\u00ec v\u1eady Ng\u00e0i tr\u1edf th\u00e0nh m\u1ed9t b\u1ed5n t\u00f4n r\u1ea5t h\u00f9ng m\u1ea1nh, h\u1eefu \u00edch, t\u1eeb bi v\u00e0 tr\u00ed tu\u1ec7, \u0111\u1ec3 gi\u00fap ch\u00fang sinh th\u00e0nh t\u1ef1u. C\u00e1i g\u00ec l\u00e0 nguy\u00ean nh\u00e2n ch\u00ednh tr\u1edf ng\u1ea1i ch\u1ee9ng ng\u1ed9? Ch\u01b0\u1edbng ng\u1ea1i ch\u00ednh y\u1ebfu l\u00e0 m\u00ea m\u1edd che ch\u01b0\u1edbng: t\u00e2m lo\u1ea1n \u0111\u1ed9ng, phi\u1ec1n n\u00e3o, ch\u1ea5p v\u00e0o c\u00e1c ph\u00e1p l\u00e0 th\u1ef1c.<\/p>\n H\u00e0nh gi\u1ea3 tu t\u1ecbnh h\u00f3a b\u1ea3n th\u00e2n v\u1edbi b\u1ed1n s\u1ee9c m\u1ea1nh \u0111\u01b0\u1ee3c nh\u1eafc t\u1edbi trong c\u00e1c b\u1ea3n kinh. B\u1ed1n s\u1ee9c m\u1ea1nh n\u00e0y c\u00f3 t\u00e1c d\u1ee5ng r\u1ea5t l\u1edbn gi\u00fap t\u1ecbnh h\u00f3a b\u1ea3n th\u00e2n. N\u1ebfu kh\u00f4ng c\u00f3 ph\u00e1p tu n\u00e0y th\u00ec ch\u00fang ta m\u1ea5t r\u1ea5t nhi\u1ec1u th\u1eddi gian \u0111\u1ec3 t\u1ecbnh h\u00f3a \u00f4 nhi\u1ec5m. Tuy nhi\u00ean v\u1edbi ph\u00e1p Kim Cang T\u00e1t \u0110\u1ecfa ta c\u00f3 th\u1ec3 t\u1ecbnh h\u00f3a nhanh h\u01a1n so v\u1edbi c\u00e1c ph\u00e1p kh\u00e1c. Ch\u00fang ta c\u1ea7n ph\u1ea3i th\u1ea5y r\u1eb1ng m\u00ecnh r\u1ea5t may m\u1eafn c\u00f3 \u0111\u01b0\u1ee3c ph\u00e1p tu n\u00e0y.<\/p>\n C\u00f3 hai ch\u01b0\u1edbng ch\u00ednh y\u1ebfu khi\u1ebfn ch\u00fang ta l\u0103n l\u00f3c lu\u00e2n h\u1ed3i, kh\u00f4ng \u0111\u01b0\u1ee3c gi\u1ea3i tho\u00e1t. Th\u1ee9 nh\u1ea5t l\u00e0 phi\u1ec1n n\u00e3o ch\u01b0\u1edbng, th\u1ee9 hai l\u00e0 s\u1edf tri ch\u01b0\u1edbng. Hai lo\u1ea1i ch\u01b0\u1edbng n\u00e0y t\u1ea1o n\u00ean lu\u00e2n h\u1ed3i v\u00e0 v\u1ecdng t\u01b0\u1edfng. V\u00e0 t\u1eeb \u0111\u00f3 m\u00e0 t\u1ea5t c\u1ea3 v\u1ea5n n\u1ea1n c\u1ee7a lu\u00e2n h\u1ed3i n\u1ea3y sinh. \u0110\u1ec3 gi\u1ea3i tho\u00e1t kh\u1ecfi lu\u00e2n h\u1ed3i ph\u1ea3i ch\u1eb7t \u0111\u1ee9t g\u1ed1c r\u1ec5 c\u1ee7a n\u00f3. C\u00e1ch t\u1ed1t nh\u1ea5t \u0111\u1ec3 ch\u1eb7t \u0111\u1ee9t g\u1ed1c r\u1ec5 n\u00e0y l\u00e0 tr\u1ef1c nh\u1eadn ch\u00e2n t\u00e1nh c\u1ee7a m\u00ecnh. Kh\u00f4ng t\u1ecbnh h\u00f3a, kh\u00f4ng t\u00edch l\u0169y c\u00f4ng \u0111\u1ee9c th\u00ec vi\u1ec7c th\u1ea5y t\u00e1nh kh\u00f3 th\u1ef1c hi\u1ec7n \u0111\u01b0\u1ee3c. V\u00ec v\u1eady, tu ph\u00e1p Kim Cang T\u00e1t \u0110\u1ecfa \u0111\u1ec3 t\u1ecbnh h\u00f3a l\u00e0 con \u0111\u01b0\u1eddng t\u1ed1t nh\u1ea5t, ng\u1eafn nh\u1ea5t \u0111\u1ec3 \u0111\u1ea1t ch\u1ee9ng ng\u1ed9.<\/p>\n Ph\u1ea7n th\u1ee9 t\u01b0 \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0 C\u00fang d\u01b0\u1eddng M\u1ea1n \u0111\u00e0 la. M\u1ea1n \u0111\u00e0 la l\u00e0 g\u00ec? \u1ede \u0111\u00e2y M\u1ea1n \u0111\u00e0 la c\u00f3 ngh\u0129a l\u00e0 \u0111\u1ea1t t\u1edbi c\u1ed1t t\u1ee7y. L\u00e0m sao \u0111\u1ec3 \u0111\u1ea1t t\u1edbi c\u00e1i c\u1ed1t t\u1ee7y b\u1eb1ng tu ph\u00e1p m\u1ea1n \u0111\u00e0 la? C\u1ed1t t\u1ee7y c\u1ee7a ph\u00e1p tu n\u00e0y l\u00e0 t\u00edch t\u1ee5. C\u00f3 hai t\u00edch t\u1ee5: t\u00edch t\u1ee5 c\u00f4ng \u0111\u1ee9c v\u00e0 t\u00edch t\u1ee5 tr\u00ed tu\u1ec7. V\u00e0 c\u1ed1t t\u1ee7y c\u1ee7a hai c\u1ed1t t\u1ee7y n\u00e0y l\u00e0 ch\u1ee9ng ng\u1ed9. Kh\u00f4ng c\u00f3 t\u00edch t\u1ee5 th\u00ec kh\u00f4ng \u0111\u1ee7 c\u00f4ng \u0111\u1ee9c, kh\u00f4ng \u0111\u1ee7 tr\u00ed tu\u1ec7 \u0111\u1ec3 ch\u1ee9ng t\u00e1nh Kh\u00f4ng. V\u1eady n\u00ean tu ph\u00e1p c\u00fang d\u01b0\u1eddng m\u1ea1n \u0111\u00e0 la cho ta s\u1ee9c m\u1ea1nh \u0111\u1ea1t t\u1edbi c\u00e1i c\u1ed1t t\u1ee7y, \u0111\u1ec3 tr\u1ef1c nh\u1eadn t\u00e1nh Kh\u00f4ng. \u00dd ngh\u0129a c\u1ee7a ph\u00e1p tu n\u00e0y l\u00e0 h\u00e0nh gi\u1ea3 s\u1eb5n s\u00e0ng c\u00fang d\u01b0\u1eddng t\u1ea5t c\u1ea3 m\u1ecdi th\u1ee9 m\u00ecnh c\u00f3 l\u00ean Tam B\u1ea3o, Guru, Tam C\u0103n, Tam Th\u00e2n. \u201cCon d\u00e2ng c\u00e1c Ng\u00e0i kh\u00f4ng ti\u1ebfc nu\u1ed1i\/v\u00f4 l\u01b0\u1ee3ng c\u00fang d\u01b0\u1eddng c\u00f5i Tam Th\u00e2n.\u201d \u0110i\u1ec1u n\u00e0y c\u00f3 ngh\u0129a l\u00e0 ta c\u00fang d\u01b0\u1eddng t\u1ea5t c\u1ea3, kh\u00f4ng nu\u1ed1i ti\u1ebfc, kh\u00f4ng do d\u1ef1. Con hoan h\u1ef7 c\u00fang d\u01b0\u1eddng th\u00e2n, kh\u1ea9u, \u00fd, \u0111\u1ee9c, h\u1ea1nh v\u00e0 t\u1ea5t c\u1ea3 nh\u1eefng g\u00ec thu\u1ed9c v\u1ec1 con l\u00ean Tam B\u1ea3o, nh\u1edd t\u00edn t\u00e2m v\u00e0 h\u1ea1nh b\u1ed1 th\u00ed. [Nh\u1edd \u0111\u00f3] h\u00e0nh gi\u1ea3 c\u00f3 \u0111\u01b0\u1ee3c \u0111\u1ee9c h\u1ea1nh \u0111o\u1ea1n tr\u1eeb tham luy\u1ebfn, b\u00e1m ch\u1ea5p. Khi h\u00e0nh gi\u1ea3 \u0111o\u1ea1n tr\u1eeb \u0111\u01b0\u1ee3c tham luy\u1ebfn b\u00e1m ch\u1ea5p th\u00ec tr\u00ed tu\u1ec7 t\u0103ng tr\u01b0\u1edfng. V\u00ec tr\u00ed tu\u1ec7 \u0111\u1ed1i ngh\u1ecbch tham luy\u1ebfn, n\u00ean khi \u0111o\u1ea1n di\u1ec7t \u0111\u01b0\u1ee3c tham luy\u1ebfn th\u00ec h\u00e0nh gi\u1ea3 l\u00e0m t\u0103ng m\u1eb7t \u0111\u1ed1i l\u1eadp l\u00e0 tr\u00ed tu\u1ec7.<\/p>\n r\u1ed3i an tr\u1ee5 trong th\u1ef1c t\u1ea1i \u0111\u00f3, ch\u00e2n t\u00e1nh \u0111\u00f3, c\u1ea3nh gi\u1edbi \u0111\u00f3, tr\u00ed tu\u1ec7 \u0111\u00f3.\u201d<\/em><\/center><\/p>\n \u0110\u00f3 l\u00e0 ph\u1ea7n hai, hay c\u00f2n g\u1ecdi l\u00e0 n\u1ed9i ngondro. Hai ph\u1ea7n n\u00e0y (ngo\u1ea1i ngondro v\u00e0 n\u1ed9i ngondro) v\u1eabn c\u00f2n l\u00e0 th\u1ef1c h\u00e0nh ngondro, th\u1ef1c h\u00e0nh ti\u00ean y\u1ebfu. \u1ede \u0111\u00e2y c\u00f3 m\u1ed9t \u0111i\u1ec1u quan tr\u1ecdng c\u1ea7n nh\u1edb l\u00e0 ph\u1ea3i th\u1ea5y t\u1ea5t c\u1ea3 l\u00e0 B\u1ed5n t\u00f4n, k\u1ec3 c\u1ea3 Kim Cang T\u00e1t \u0110\u1ecfa, ch\u00ednh l\u00e0 B\u1ed5n s\u01b0 c\u1ee7a m\u00ecnh. Ph\u1ea3i th\u1ea5y Tam B\u1ea3o, B\u1ed5n t\u00f4n, \u0110\u00e0n tr\u00e0ng Quy y, ch\u01b0 \u0110\u1ea1o s\u01b0 l\u00e0 hi\u1ec7n th\u00e2n c\u1ee7a B\u1ed5n s\u01b0. Ph\u1ea3i th\u1ea5y Ph\u1eadt, Ph\u00e1p, T\u0103ng l\u00e0 hi\u1ec7n th\u00e2n c\u1ee7a B\u1ed5n s\u01b0. \u0110\u00e2y l\u00e0 \u0111i\u1ec1u quan tr\u1ecdng c\u1ea7n ghi nh\u1edb. Khi qu\u00e1n t\u01b0\u1edfng Kim Cang T\u00e1t \u0110\u1ecfa tr\u00ean \u0111\u1ec9nh \u0111\u1ea7u th\u00ec Ng\u00e0i c\u00f3 c\u00f9ng b\u1ea3n ch\u1ea5t v\u1edbi Guru c\u1ee7a m\u00ecnh, b\u1ea5t kh\u1ea3 ph\u00e2n.<\/p>\n Ph\u1ea7n th\u1ee9 ba, th\u1ef1c h\u00e0nh ch\u00ednh, l\u00e0 Guru Yoga. \u1ede \u0111\u00e2y c\u00f3 m\u1ea5y ph\u1ea7n: qu\u00e1n t\u01b0\u1edfng m\u00ecnh l\u00e0 Kim Cang Du Gi\u00e0 Th\u00e1nh N\u1eef v\u00e0 qu\u00e1n t\u01b0\u1edfng Guru Rinpoche tr\u00ean \u0111\u1ec9nh \u0111\u1ea7u m\u00ecnh. R\u1ed3i th\u1ec9nh c\u1ea7u Guru Rinpoche nh\u1eadp v\u00e0o gi\u1edbi th\u1ec7 t\u00f4n (b\u1ed5n t\u00f4n \u0111\u01b0\u1ee3c qu\u00e1n t\u01b0\u1edfng), v\u00e0 th\u1ef1c h\u00e0nh c\u00fang d\u01b0\u1eddng b\u1ea3y nh\u00e1nh. Nh\u1edd tu ph\u00e1p c\u00fang d\u01b0\u1eddng b\u1ea3y nh\u00e1nh ta t\u00edch l\u0169y r\u1ea5t nhi\u1ec1u c\u00f4ng \u0111\u1ee9c. Sau \u0111\u00f3 ta tr\u00ec t\u1ee5ng minh ch\u00fa \u0110\u1ea1o S\u01b0. Tr\u00ec t\u1ee5ng ch\u00fa \u0110\u1ea1o s\u01b0 t\u1ea1o v\u00f4 l\u01b0\u1ee3ng c\u00f4ng \u0111\u1ee9c v\u00e0 c\u00f3 s\u1ee9c m\u1ea1nh d\u1eb9p tr\u1eeb ch\u01b0\u1edbng ng\u1ea1i tr\u00ean \u0111\u1ea1o l\u1ed9, c\u0169ng nh\u01b0 ch\u01b0\u1edbng ng\u1ea1i trong cu\u1ed9c s\u1ed1ng; v\u00ed d\u1ee5 nh\u01b0 ch\u01b0\u1edbng ng\u1ea1i \u0111\u1ed1i v\u1edbi s\u1ee9c kh\u1ecfe, t\u00e0i b\u1ea3o v\u00e0 v\u00e2n v\u00e2n. Sau \u0111\u00f3 th\u1ecd nh\u1eadn b\u1ed1n qu\u00e1n \u0111\u1ea3nh t\u1eeb Guru Rinpoche \u0111\u1ec3 t\u1ef1 gia tr\u00ec. <\/p>\n Cu\u1ed1i c\u00f9ng, h\u00e0nh gi\u1ea3 tan h\u00f2a v\u00e0o t\u00e2m c\u1ee7a Guru r\u1ed3i an tr\u1ee5 trong th\u1ef1c t\u1ea1i \u0111\u00f3, ch\u00e2n t\u00e1nh \u0111\u00f3, c\u1ea3nh gi\u1edbi \u0111\u00f3, tr\u00ed tu\u1ec7 \u0111\u00f3. \u0110\u00f3 l\u00e0 c\u00e1ch th\u1ef1c h\u00e0nh Guru Yoga v\u00e0 th\u1ef1c h\u00e0nh n\u00e0y r\u1ea5t quan tr\u1ecdng. Ng\u01b0\u1eddi tu s\u01a1 c\u01a1 b\u01b0\u1edbc \u0111\u1ea7u s\u1ebd kh\u00f4ng c\u00f3 c\u1ea3m nh\u1eadn v\u00e0 kh\u00f4ng th\u1ea5y n\u00f3 c\u00f3 hi\u1ec7u qu\u1ea3. Tuy nhi\u00ean, sau m\u1ed9t th\u1eddi gian n\u1ebfu ng\u01b0\u1eddi \u0111\u00f3 ti\u1ebfp t\u1ee5c th\u1ef1c h\u00e0nh th\u00ec s\u1ebd nh\u1eadn \u0111\u01b0\u1ee3c gia tr\u00ec. Ch\u00ednh nh\u1edd ph\u00e1p tu n\u00e0y, h\u00e0nh gi\u1ea3 c\u00f3 th\u1ec3 ti\u1ebfn b\u1ed9 tr\u00ean \u0111\u1ea1o l\u1ed9.<\/p>\n M\u1ecdi ng\u01b0\u1eddi th\u1ec9nh c\u1ea7u Th\u1ea7y ban kh\u1ea9u truy\u1ec1n nh\u01b0ng Th\u1ea7y ngh\u0129 r\u1eb1ng \u0111a s\u1ed1 m\u1ecdi ng\u01b0\u1eddi \u1edf \u0111\u00e2y kh\u00f4ng th\u1ef1c s\u1ef1 th\u1ef1c h\u00e0nh mi\u00ean m\u1eadt, m\u00e0 ch\u1ec9 m\u1ed9t s\u1ed1 \u00edt ng\u01b0\u1eddi [c\u00f3 th\u1ef1c h\u00e0nh]. V\u00ec v\u1eady Th\u1ea7y cho ph\u00e9p qu\u00fd v\u1ecb th\u1ef1c h\u00e0nh [c\u00e1c ph\u00e1p n\u00e0y]. Th\u1ea7y kh\u00f4ng ph\u1ea3i \u0111\u1ecdc [c\u00e1c b\u1ea3n kinh] cho m\u1ecdi ng\u01b0\u1eddi, nh\u01b0ng trong t\u00e2m Th\u1ea7y \u0111\u00e3 \u0111\u1ecdc cho qu\u00fd v\u1ecb; cho nh\u1eefng ai ch\u00e2n th\u00e0nh mu\u1ed1n th\u1ef1c h\u00e0nh. Nh\u01b0 v\u1eady c\u00f3 \u0111\u01b0\u1ee3c kh\u00f4ng?<\/p>\n V\u00ec c\u00f3 nhi\u1ec1u ng\u01b0\u1eddi th\u1ef1c h\u00e0nh Kim C\u01b0\u01a1ng Th\u1eeba, v\u00e0 c\u00f3 \u0111\u1ee9c tin v\u00e0o c\u00e1c ph\u01b0\u01a1ng ti\u1ec7n c\u1ee7a Ph\u00e1p, v\u00e0 \u0111\u00e2y l\u00e0 hai m\u1ea1n \u0111\u00e0 la. M\u1ea1n \u0111\u00e0 la n\u00e0y g\u1ecdi l\u00e0 M\u1ea1n \u0111\u00e0 la Gi\u1ea3i tho\u00e1t. \u201cGi\u1ea3i tho\u00e1t\u201d c\u00f3 ngh\u0129a l\u00e0 khi ai \u0111\u00f3 ch\u1ebft, n\u1ebfu \u0111\u1eb7t n\u00f3 l\u00ean ng\u1ef1c th\u00ec c\u00f3 th\u1ec3 gi\u00fap cho th\u1ea7n th\u1ee9c v\u00e3ng sanh T\u1ecbnh \u0110\u1ed9 C\u1ef1c L\u1ea1c ho\u1eb7c \u0111\u01b0\u1ee3c gi\u1ea3i tho\u00e1t. \u0110\u00f3 l\u00e0 gi\u00e1o hu\u1ea5n r\u1ea5t quan tr\u1ecdng \u0111\u01b0\u1ee3c d\u1ea1y trong Gi\u00e1o l\u00fd Shitro. M\u1ea1n \u0111\u00e0 la th\u1ee9 hai \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0 Gi\u1ea3i tho\u00e1t C\u1ea3 Th\u00e0nh Ph\u1ed1. N\u1ebfu b\u1ea1n treo n\u00f3 trong nh\u00e0 m\u00ecnh th\u00ec s\u1ebd l\u00e0m l\u1ee3i l\u1ea1c cho r\u1ea5t nhi\u1ec1u ng\u01b0\u1eddi xung quanh. \u0110\u00f3 l\u00e0 nh\u1eefng g\u00ec l\u1ee3i l\u1ea1c cho c\u00e1c b\u1ea1n v\u00e0 khi\u1ebfn c\u00e1c b\u1ea1n quan t\u00e2m.<\/p>\n Minh ch\u00fa nh\u1ecf n\u00e0y c\u0169ng t\u1ed1t. Th\u1eadm ch\u00ed m\u1ed9t ch\u1ee7ng t\u1ef1 th\u00f4i c\u0169ng t\u1ed1t. Minh ch\u00fa \u1ea5y \u0111\u00e3 bao g\u1ed3m \u1edf \u0111\u00e2y r\u1ed3i. Nh\u01b0 v\u1eady l\u00e0 \u0111\u00e3 r\u1ea5t nhi\u1ec1u. Th\u1ea7y \u0111\u00e3 n\u00f3i qu\u00e1 nhi\u1ec1u r\u1ed3i. B\u00e2y gi\u1edd c\u00e1c b\u1ea1n \u0111\u00e3 qu\u00ean h\u1ebft c\u1ea3 r\u1ed3i, Th\u1ea7y tin nh\u01b0 v\u1eady.<\/p>\n Ch\u00fang ta c\u00f3 m\u1ed9t b\u1ea3n t\u00e1nh r\u1ea5t \u0111\u1eb7c bi\u1ec7t l\u00e0 d\u1ec5 qu\u00ean nh\u1eefng th\u1ee9 quan tr\u1ecdng. Lu\u00f4n lu\u00f4n gi\u1eef nh\u1eefng g\u00ec b\u00e9 nh\u1ecf v\u00e0 g\u1ea7n v\u1edbi m\u00ecnh, lu\u00f4n lu\u00f4n nh\u1edb nh\u1eefng th\u1ee9 \u0111\u00f3. C\u00f2n nh\u1eefng th\u1ee9 kh\u00e1c [quan tr\u1ecdng] th\u00ec ch\u00fang ta r\u1ea5t d\u1ec5 qu\u00ean.<\/p>\n L\u00fd do m\u00e0 Th\u1ea7y n\u00f3i v\u1eady l\u00e0 v\u00ec ch\u00fang ta n\u00f3i \u201cPh\u1eadt, Ph\u1eadt, Ph\u1eadt\u201d nh\u01b0ng khi ch\u1ebft ch\u00fang ta kh\u00f4ng nh\u1edb n\u1ed5i t\u00ean Ph\u1eadt. \u0110i\u1ec1u \u0111\u00f3 r\u1ea5t ph\u1ed5 bi\u1ebfn. <\/p>\n \u0110\u00f3 l\u00e0 b\u1ea3n t\u00e1nh c\u1ee7a ch\u00fang ta, bi\u1ebft l\u00e0m sao \u0111\u01b0\u1ee3c. C\u00f3 \u0111\u00fang kh\u00f4ng?<\/p>\n Vi\u1ec7c luy\u1ec7n t\u00e2m l\u00e0 c\u1ea7n thi\u1ebft. N\u1ebfu b\u1ea1n luy\u1ec7n t\u00e2m r\u1ea5t t\u1ed1t th\u00ec cu\u1ed1i c\u00f9ng ch\u00fang ta c\u00f3 th\u1ec3 chuy\u1ec3n h\u00f3a n\u00f3. N\u1ebfu kh\u00f4ng tu luy\u1ec7n t\u00e2m m\u00ecnh, th\u00ec ch\u00fang ta s\u1ebd kh\u00f4ng \u0111i \u0111\u1ebfn \u0111\u00e2u h\u1ebft. V\u00ec v\u1eady luy\u1ec7n t\u00e2m l\u00e0 r\u1ea5t quan tr\u1ecdng.<\/p>\n B\u00e2y gi\u1edd ch\u00fang ta th\u1ef1c h\u00e0nh c\u00fang Tsok. Th\u1ea7y s\u1ebd l\u00e0m r\u1ea5t nhanh v\u00e0 r\u1ea5t ng\u1eafn g\u1ecdn. Th\u1ea7y s\u1ebd n\u00f3i m\u1ed9t \u0111i\u1ec1u g\u00ec \u0111\u00f3 \u0111\u1ec3 ti\u1ebft ki\u1ec7m th\u1eddi gian v\u00e0 k\u1ebft th\u00fac s\u1edbm; \u0111\u1ec3 c\u00e1c b\u1ea1n c\u00f3 th\u1ec3 v\u1ec1 nh\u00e0 v\u00e0 Th\u1ea7y c\u0169ng c\u00f3 th\u1ec3 v\u1ec1 nh\u00e0. <\/p>\n V\u00ec v\u1eady, \u0111\u00f4i khi m\u1ed9t v\u00e0i l\u1eddi n\u00f3i [c\u1ee7a Th\u1ea7y] nghe kh\u00f4ng \u0111\u01b0\u1ee3c \u00eam tai cho l\u1eafm.\u201d<\/em><\/center><\/p>\n B\u1ed1n ng\u00e0y v\u1eeba qua, Th\u1ea7y \u0111\u00e3 n\u00f3i nhi\u1ec1u \u0111i\u1ec1u quan tr\u1ecdng. Th\u1ea7y nh\u1eafc l\u1ea1i nh\u1eefng \u0111i\u1ec3m r\u1ea5t quan tr\u1ecdng \u0111\u1ed1i v\u1edbi con \u0111\u01b0\u1eddng tu c\u1ee7a c\u00e1c b\u1ea1n. Th\u1ea7y hy v\u1ecdng c\u00e1c b\u1ea1n s\u1ebd c\u1ed1 g\u1eafng ghi nh\u1edb v\u00e0 th\u1ef1c hi\u1ec7n \u0111\u00fang.<\/p>\n M\u1ee5c \u0111\u00edch ch\u00fang ta theo Ph\u1eadt l\u00e0 \u0111\u1ec3 th\u00e0nh ng\u01b0\u1eddi t\u1ed1t h\u01a1n trong ki\u1ebfp n\u00e0y v\u00e0 ki\u1ebfp mai sau. Th\u1ebf nh\u01b0ng v\u1ea5n \u0111\u1ec1 c\u1ee7a ch\u00fang ta l\u00e0 \u1edf ch\u1ed7 ch\u00fang ta c\u00f2n r\u1ea5t nhi\u1ec1u b\u1ea5t t\u1ecbnh v\u00e0 nghi\u1ec7p ch\u01b0\u1edbng trong t\u00e2m. N\u1ebfu c\u00e1c b\u1ea1n kh\u00f4ng c\u1ed1 g\u1eafng t\u1ecbnh h\u00f3a, s\u00e1m h\u1ed1i th\u00ec c\u00f3 r\u1ea5t nhi\u1ec1u kh\u1ea3 n\u0103ng ch\u00fang ta s\u1ebd t\u00e1i sinh trong c\u00e1c c\u00f5i th\u1ea5p \u1edf ki\u1ebfp sau. V\u00ec v\u1eady, h\u00e3y l\u00e0m sao \u0111\u1ec3 ch\u1eafc ch\u1eafn r\u1eb1ng \u0111i\u1ec1u \u0111\u00f3 kh\u00f4ng x\u1ea3y ra. H\u00e3y c\u1ed1 g\u1eafng \u0111\u1ec3 sao cho m\u00ecnh ch\u1eafc ch\u1eafn kh\u00f4ng b\u1ecb \u0111\u1ecda l\u1ea1c. \u0110i\u1ec1u n\u00e0y r\u1ea5t quan tr\u1ecdng.<\/p>\n Khi Th\u1ea7y gi\u1ea3ng ph\u00e1p, \u1edf t\u1ea5t c\u1ea3 m\u1ecdi n\u01a1i ch\u1ee9 kh\u00f4ng ri\u00eang \u1edf \u0111\u00e2y, Th\u1ea7y d\u1ea1y t\u1ea5t c\u1ea3 nh\u1eefng g\u00ec l\u00e0 Gi\u00e1o l\u00fd [Ph\u1eadt]. Th\u1ea7y c\u00f3 n\u00f3i v\u00e0 c\u00f3 ch\u1ec9 ra m\u1ed9t s\u1ed1 v\u1ea5n \u0111\u1ec1. V\u00e0 Th\u1ea7y \u0111\u00e3 kh\u00f4ng h\u1ec1 ng\u1ea7n ng\u1ea1i, e d\u00e8 m\u00e0 c\u1ed1 g\u1eafng h\u1ebft s\u1ee9c trung th\u1ef1c; d\u1ea1y m\u1ecdi ng\u01b0\u1eddi m\u1ed9t c\u00e1ch trung th\u1ef1c. B\u1ea5t c\u1ee9 \u0111i\u1ec1u g\u00ec Th\u1ea7y n\u00f3i Th\u1ea7y \u0111\u1ec1u n\u00f3i v\u1edbi t\u00e2m ch\u00e2n th\u1eadt. V\u00ec v\u1eady, \u0111\u00f4i khi m\u1ed9t v\u00e0i l\u1eddi n\u00f3i [c\u1ee7a Th\u1ea7y] nghe kh\u00f4ng \u0111\u01b0\u1ee3c \u00eam tai cho l\u1eafm. Nh\u01b0ng r\u1ea5t c\u1ea7n thi\u1ebft ph\u1ea3i l\u00e0m nh\u01b0 v\u1eady. Ch\u00fang ta kh\u00f4ng n\u00ean khen ng\u1ee3i, t\u00e1n d\u01b0\u01a1ng nhau tr\u01b0\u1edbc m\u1eb7t v\u00e0 l\u00fac n\u00e0o c\u0169ng n\u00f3i \u201ct\u1ed1t, t\u1ed1t, t\u1ed1t\u201d, m\u00e0 ch\u00fang ta c\u1ea7n ph\u1ea3i th\u1ea5y l\u1ed7i l\u1ea7m, sai s\u00f3t. V\u00ec v\u1eady, trung th\u1ef1c l\u00e0 \u0111i\u1ec1u quan tr\u1ecdng!<\/p>\n ngo\u1ea1i tr\u1eeb c\u00e1c b\u1ea1n nghe l\u1eddi Th\u1ea7y v\u00e0 \u00e1p d\u1ee5ng \u0111\u00fang \u00fd ngh\u0129a l\u1eddi Th\u1ea7y n\u00f3i.\u201d<\/em><\/center><\/p>\n Ch\u00fang ta c\u00f3 th\u1ec3 k\u1ebft th\u00fac ch\u01b0\u01a1ng tr\u00ecnh \u1edf \u0111\u00e2y. M\u1ecdi ng\u01b0\u1eddi \u0111\u00e3 c\u1ed1 g\u1eafng \u0111\u1ec3 t\u1edbi \u0111\u00e2y, c\u00e1c b\u1ea1n \u0111\u00e3 n\u1ed7 l\u1ef1c nhi\u1ec1u, c\u00e1c b\u1ea1n \u0111\u00e3 b\u1ecf ra nhi\u1ec1u c\u00f4ng s\u1ee9c, th\u1eddi gian, ti\u1ec1n c\u1ee7a \u0111\u1ec3 t\u1edbi \u0111\u00e2y nghe Ph\u00e1p. V\u00ec v\u1eady, n\u1ed7 l\u1ef1c c\u1ee7a c\u00e1c b\u1ea1n s\u1ebd c\u00f3 \u00fd ngh\u0129a. \u0110\u1ec3 n\u00f3 c\u00f3 \u00fd ngh\u0129a, c\u00e1c b\u1ea1n c\u1ea7n ph\u1ea3i c\u1ed1 g\u1eafng nhi\u1ec1u h\u01a1n, c\u1ea7n ph\u1ea3i ti\u1ebfp t\u1ee5c. Ch\u00fang ta n\u00f3i r\u1eb1ng n\u1ed7 l\u1ef1c li\u00ean t\u1ee5c ch\u00ednh l\u00e0 y\u1ebfu t\u1ed1 \u0111em l\u1ea1i th\u00e0nh c\u00f4ng. V\u00ec v\u1eady, \u0111i\u1ec1u quan tr\u1ecdng l\u00e0 ph\u1ea3i ti\u1ebfp t\u1ee5c th\u1ef1c h\u00e0nh \u0111\u1ec3 ho\u00e0n thi\u1ec7n c\u00e1c n\u1ed7 l\u1ef1c v\u00e0 gi\u1edbi h\u1ea1nh c\u1ee7a m\u00ecnh. Th\u1ea7y xin c\u1ea3m \u01a1n nh\u1eefng ng\u01b0\u1eddi tham gia c\u00f4ng vi\u1ec7c t\u1ed5 ch\u1ee9c, nh\u00e0 ch\u00f9a, ch\u01b0 t\u0103ng ni v\u00e0 c\u1ed9ng \u0111\u1ed3ng Ph\u1eadt t\u1eed \u1edf \u0111\u00e2y. T\u1ea5t c\u1ea3 m\u1ecdi ng\u01b0\u1eddi \u0111\u1ec1u r\u1ea5t t\u1ed1t, r\u1ea5t n\u1ed3ng h\u1eadu. V\u00ec v\u1eady Th\u1ea7y r\u1ea5t bi\u1ebft \u01a1n.<\/p>\n Th\u1ea7y kh\u00f4ng c\u00f3 gia tr\u00ec n\u00e0o \u0111\u1ec3 ban cho m\u1ecdi ng\u01b0\u1eddi. Th\u1ea7y kh\u00f4ng c\u00f3 m\u1ed9t oai l\u1ef1c n\u00e0o \u0111\u1ec3 ban cho c\u00e1c b\u1ea1n, ngo\u1ea1i tr\u1eeb c\u00e1c b\u1ea1n nghe l\u1eddi Th\u1ea7y v\u00e0 \u00e1p d\u1ee5ng \u0111\u00fang \u00fd ngh\u0129a l\u1eddi Th\u1ea7y n\u00f3i. C\u00e1ch duy nh\u1ea5t \u0111\u1ec3 Th\u1ea7y l\u1ee3i l\u1ea1c m\u1ecdi ng\u01b0\u1eddi l\u00e0 chuy\u1ec3n th\u00f4ng \u0111i\u1ec7p c\u1ee7a \u0110\u1ee9c Ph\u1eadt, gi\u1ea3i th\u00edch \u00fd ngh\u0129a Gi\u00e1o l\u00fd v\u00e0 th\u1ef1c t\u1ea1i c\u1ee7a v\u1ea1n ph\u00e1p. \u0110\u00f3 l\u00e0 c\u00e1ch duy nh\u1ea5t Th\u1ea7y c\u00f3 th\u1ec3 gi\u00fap c\u00e1c b\u1ea1n, l\u1ee3i l\u1ea1c cho c\u00e1c b\u1ea1n v\u00e0 ban gia tr\u00ec. Ch\u00ednh \u0110\u1ee9c Ph\u1eadt c\u0169ng n\u00f3i nh\u01b0 v\u1eady: \u201cN\u1ebfu qu\u00fd v\u1ecb nghe t\u00f4i, n\u1ebfu qu\u00fd v\u1ecb \u00e1p d\u1ee5ng gi\u00e1o l\u00fd c\u1ee7a t\u00f4i \u0111\u00fang \u0111\u1eafn th\u00ec s\u1ebd nh\u1eadn \u0111\u01b0\u1ee3c gia tr\u00ec c\u1ee7a t\u00f4i. T\u00f4i kh\u00f4ng c\u00f3 ch\u1ee9ng ng\u1ed9 n\u00e0o \u0111\u1ec3 truy\u1ec1n cho qu\u00fd v\u1ecb c\u1ea3.\u201d <\/p>\n T\u1ea5t nhi\u00ean b\u1ea3n th\u00e2n Th\u1ea7y kh\u00f4ng l\u00e0 g\u00ec c\u1ea3. Nh\u01b0ng \u0111i\u1ec1u n\u00e0y r\u1ea5t quan tr\u1ecdng. B\u1edfi v\u00ec t\u1ea5t c\u1ea3 m\u1ecdi ng\u01b0\u1eddi \u0111\u00e3 b\u1ecf ra r\u1ea5t nhi\u1ec1u th\u1eddi gian. Th\u1ea7y \u0111\u00e3 d\u1ea1y r\u1ea5t nhi\u1ec1u v\u00e0 c\u00e1c b\u1ea1n nghe r\u1ea5t nhi\u1ec1u. Gi\u1edd \u0111\u00e2y c\u00e1c b\u1ea1n ph\u1ea3i c\u00f9ng nhau ghi nh\u1edb \u00fd ngh\u0129a [c\u1ee7a gi\u00e1o hu\u1ea5n]. Th\u1ea7y khuy\u00ean c\u00e1c b\u1ea1n h\u00e3y c\u00f9ng nhau h\u1ed7 tr\u1ee3 c\u00e1c ch\u00f9a chi\u1ec1n \u0111\u1ecba ph\u01b0\u01a1ng c\u1ee7a c\u00e1c b\u1ea1n, n\u01a1i c\u00e1c b\u1ea1n t\u1edbi sinh ho\u1ea1t, v\u00e0 ph\u1ee5ng s\u1ef1 c\u1ed9ng \u0111\u1ed3ng t\u0103ng ni v\u1edbi t\u00e2m th\u00e0nh t\u00edn. Nh\u01b0 v\u1eady t\u00edn t\u00e2m c\u1ee7a c\u00e1c b\u1ea1n l\u00e0 \u0111i\u1ec1u r\u1ea5t quan tr\u1ecdng, l\u00e0 h\u00e0nh vi r\u1ea5t t\u1ed1t \u0111\u1eb9p. Xin h\u00e3y l\u00e0m nh\u01b0 v\u1eady. Th\u1ea7y s\u1ebd t\u1ee5ng \u00edt l\u1eddi c\u00f2n c\u00e1c b\u1ea1n ngh\u0129 th\u1ea7m trong t\u00e2m, ch\u00fang ta c\u00f9ng h\u1ed3i h\u01b0\u1edbng v\u00ec gi\u1ea3i tho\u00e1t, v\u00ec h\u1ea1nh ph\u00fac c\u1ee7a t\u1ea5t c\u1ea3 h\u1eefu t\u00ecnh ch\u00fang sinh<\/p>\n Vi\u1ec7t d\u1ecbch: Lotsawa (Hi\u1ebfu Thi\u1ec7n), th\u00e1ng 2.2019.<\/em> Ch\u00fa th\u00edch:<\/strong><\/em> <\/p>\n i<\/sup> Ti\u00eau \u0111\u1ec1 do ng\u01b0\u1eddi d\u1ecbch \u0111\u1eb7t \u0111\u1ec3 ti\u1ec7n cho ng\u01b0\u1eddi \u0111\u1ecdc<\/em><\/p>\n evening 16.10.2018, Sui Pagoda<\/em><\/center><\/p>\n We will continue on the topic that I discussed: general meanings of Dzogpa Chenpo teachings and it is basically the same meaning as the Longchen Nyingthik teachings. I have said there were three human masters, three important, very important human masters: Garab Dojre, Guru Rinpoche, Longchenpa. Of course, there are other very very great masters in this lineage. The specific, the founder of Longchen Nyingthik tradition is Jigme Lingpa master. Jigme Lingpa had three visions of Longchenpa and Longchenpa taught all of these teachings in the visions to Jigme Lingpa. And Jigme Lingpa taught these teachings to his disciples. And from then until now there are a lot of great masters who are holding the teachings [of] this lineage now.<\/p>\n \u201cLongchen Nyingthik\u201d means \u201cthe Heart Essence of Longchen Rabjam\u201d. \u201cThe Heart Essence of Longchen Rabjam\u201d means the nature of mind, the Great Perfection. Jigme Lingpa received the teachings from Longchenpa directly, the teachings of Longchenpa\u2019s Heart Essence. So, that is why this lineage is called \u201cLongchen Nyingthik\u201d. The collections of Longchen Rabjam and Jigme Lingpa are used in many traditions like Kagyupa and Sakyapa, Nyingmapa. In Nyingmapa, when they study Dzogpa Chenpo, most important texts often used [are] Longhenpa\u2019s teachings and Jigme Lingpa\u2019s teachings. So, these teachings, written by the two masters, are very valuable, well-known, and useful. <\/p>\n The purpose of practicing Dzogpa Chenpo, or Longchen Nyingthik, is also to be able to reach the nature of mind. Therefore, we need to study these teachings, Dzogchen teachings, on how to recognize one\u2019s own nature, how to be able to remain in that nature. And once we are able to remain in that nature, then the remaining in the nature has such [a great] power to eliminate grasping or attachment; and that reduces, eliminates all thoughts and eventually all the emotions into the space of one\u2019s mind. And that is a way to practice Dzogpa Chenpo and that is a way to liberate oneself from samsara, because samsara is basically created by thoughts, by the emotions. So recognizing the nature is the best way to cut off all of these stuffs. <\/p>\n Liberation or Buddhahood is the same in [all] Buddha\u2019s teachings, and Sutra Yana and Tantra Yana, everywhere. Like a place, for example. Liberation is like a place, we want to go there. But how we go? That is a question. And then, we must have a good transportation to go there. The teachings are different transportations and Vajrayana is one of the fastest transportations to liberation. Dzogchen is even faster like a spaceship, very fast to go there. So, that\u2019s why it is special and very profound. The nature of the mind is like space. It is the greatest space. But to be there, again we need a way to be there. That is of the uses of the teaching of Dzogchen. One is using a spaceship to be in that space. <\/p>\n And then not only that but also we need to be very smart, because now we need to know how to use the spaceship. Without training, without special skills it is not easy to control these things. And then we need to have a lot of diligence to use such profound method. If you are lazy, cannot use this. We need to have enough energy to use that kind of great transportation. So it means that to practice Dzogchen, one must have good qualities like diligence, devotion, pure view. All of these factors are very important qualities and conditions for one to practice Great Perfection well. <\/p>\n The result of Dzogchen practice and other practices, all Vajrayana practices, very much depend on Guru, or Guru Yoga. Without Guru\u2019s instruction, without Guru Yoga, without Guru\u2019s blessing, then it is not possible to receive that result. Therefore, Guru Yoga takes the most important place when it comes to Vajrayana practice. Especially Vajrayana. Of course, Guru or teacher is always important in both traditions Sutra Yana and Tantra Yana. But in Vajra Yana, it specifically requires to practice Guru Yoga and specifically teaches the importance of having a Guru and the Guru Yoga practice.<\/p>\n Guru Yoga is important as I explained. We need to depend on other mind trainings, too, so that we are able to practice Guru Yoga in a good way. That is we have to have renunciation and purification. In other words, we have to practice Guru Yoga together with renunciation and purification. When there is no renunciation, there is no sincere [yearn] for Dharma, for liberation and it becomes not real to say to practice liberation. And then second: purification. When there is no purification, there is a lot of difficulties to have wisdom, to have realization. Therefore, we need to practice purification. So, renunciation and purification and Guru Yoga if one does all these altogether in one practice, one is doing correct Dharma practice. <\/p>\n How does one have renunciation? One has to practice the four reminders that turn one\u2019s mind into Dharma. One must practice the reality of impermanence; and one must understand the value of human life: it is difficult to attain; and one must understand cause and effect; and one must understand the nature of samsara. When one knows, understands and recognizes these important factors, then one is able to have genuine renunciation so that one becomes fully prepared for Dharma practice. Otherwise, like us, not very real [Dharma practitioners]. Often times we are not really being a real Dharma practitioner, because we have so much interest in things in samsara. We have a lot of attachment to a lot of things for this life. Therefore, we are not really able to prepare ourselves very well to practice Dharma for liberation.<\/p>\n We are sad. (Laugh)<\/em><\/p>\n Should be happy because now we know how we are. (Laugh)<\/em><\/p>\n The main point is: why do we have to have renunciation to liberate oneself? Renunciation is the only cause, the most effective, the most powerful, the most important cause to bring us to liberation. What is the cause for renunciation? Then these four reminders, for example, understanding this life is impermanent. Why knowing impermanence brings understanding of renunciation. The answer is very easy. The problem for us is that we believe in things in our life, everything in this world as being real that we can hold on to forever. In fact, nothing can be held on to forever. We cannot hold on to our life forever, our body forever, or family, or money forever. Everything, every belongings we will leave behind, and we leave with the empty hands. So, nothing is permanent, everything changes, changes, changes. Therefore, that is impermanent. <\/p>\n And nothing is permanent, because nothing is really reliable. Money is not reliable. Money is temporary thing then we lose it. And this life is not reliable because we will not be able to hold on for oneself, we have to lose it. <\/p>\n So, understanding impermanence gives us a lot of wisdom: the understanding the reality of phenomena, of everything in samsara. We understand correctly the nature, the reality so [deeply] that we have no interest in samsara. We know everything is not really real and everything doesn\u2019t stay there forever for anyone. The only thing that is real, and reliable is liberation. Liberation is something that we can rely on, that is something not changeable but great peace. There is no concept, there is no emotions, there is no attachment, there is no something that is close to me and something that is far to me, but everything is equal and peaceful. Therefore, that is the only thing that we can rely on. Therefore, renunciation is important and only renunciation can bring one to liberation.<\/p>\n When we say nothing is reliable, no one is reliable, it sounds very bad. Still, it doesn\u2019t mean things are bad, people are bad, but it is the nature. It is the reality. We are not saying this is not reliable for a few minutes, but it is not reliable forever. This is the differences. But in our mind, we think this is reliable and this life is forever. That is a problem [of ours]. That is ignorance. That is attachment. But things, phenomena, everything, every person, is not bad by not being reliable, but they do not have the nature; they do not know how to be born with the nature that stays there forever. But they are born with [the nature] that change. Changing without stopping but moving forward, because of that, everything goes to the end. When it ends, then when we do not know that it ends, that it is impermanent, then when it ends, it hurts, it is painful for us. <\/p>\n \u201cOh I thought that was something that I can really \u2026\u201d \u201cOh I didn\u2019t think of that. But now \u2026 it hurts me.\u201d But when we know the reality, then at least we can be stronger. We have more strength in the mind so that when the environment, situation, everything changes, our mind still sort understand the same way. And the calmness in the mind stays the same way. That is very important for us to become calm, for us not to be hurt, not to be painful. So, renunciation or understanding reality is Great Perfection, Great Perfection for happiness and peace in our mind.<\/p>\n The great masters who accomplished such high result, or enlightenment, really thought about the real nature of samsara. This samsara is full of suffering and samsara is very tiring. Because, if no liberation, no enlightenment means being in samsara forever. Samsara has no beginning and no end, it\u2019s endless. And since life is impermanent, we\u2019re born and we die, and born and die again, and again. And every time, every life, when we are born we have to start from zero, something like that. And then, again, we lose everything. Because of that, it is very tiring! So, now the definition of renunciation is to see samsara like a center of maras, a city of maras, or like fire. There is no interest at all for us to be in fire, it is burning. It is impossible to be with maras, no happiness at all, very dangerous. So, seeing samsara that way is a great way to eliminate attachment to samsara.<\/p>\n Page number four is purification of speech. Because ignorance, poisons, emotions, thoughts pollute our body, speech and mind so that reduces the purity, the power of body, speech and mind. Therefore, when we recite some texts, some prayers, mantras, there is lack of power, not enough power to receive full energy or blessing Therefore, we need to purify our speech first.<\/p>\n How does one purify one\u2019s speech? There are two methods: one is visualization and the other one is recitation. Visualization on the Ram syllable and the visualization is very clear. I don\u2019t go through very detail; and [you] just follow the text and try to visualize, try to think. It takes time. Everything is about exercise and about practice. When you practice, when you exercise a lot, the visualization comes naturally. The visualization will be improved.<\/p>\n Recitation of mantras. Mantras have a nature to destroy negativities and to remove our obstacles and this mantra A Ah, I Ih, U, Uh … [contains] sounds of the alphabet. This is a very popular, very important mantra. Often you see it in a lot of places, a lot of texts and this mantra has the nature, has the power to eliminate negativities in everything, every phenomena and especially negativities, obscurations within one\u2019s speech. Therefore, it is recited here as well.<\/p>\n Then page number five, is praying to the Guru. The saying: \u201cthe kind Lama, the root Guru. Think of me and give me blessing.\u201d The reason [for doing this praying], is that realization depends on Guru\u2019s instructions and Guru\u2019s blessing. Therefore, here again at the beginning, we call our Guru to request the Guru to give blessing to us, so that we would be able to practice Dharma accordingly. It\u2019s said \u201cBless me so that my mind will go for Dharma.\u201d It is very important that practitioner\u2019s mind follows Dharma path. It is very important. Because often times our minds don\u2019t go for Dharma but they go for samsara. Often times it is not in the environment of Dharma, it is in the environment of samsara. Therefore, it is very important that the mind follows Dharma. That\u2019s very important. <\/p>\n And then, \u201cBless me so that my dharma goes on the path.\u201d Our dharma sometimes becomes fake, because we use Dharma, we use Dharma for everything, we use Dharma for samsara. We use Dharma to make money, to do business, to attach oneself to others. This is not good. Most correct way to do Dharma is to bring dharma on the path. To bring dharma on the path means the dharma, the action of one\u2019s, the action will follow the path because of renunciation, because of the essence of Dharma. Essence of Dharma is not attachment but since we are attached to many things, [we] use that much to make more attachment. This is not a correct way of practicing Dharma.<\/p>\n Page number eight. Practice completely the four ways to turn the mind away from samsara and practice mind training – that is what I always mention. And I mentioned this earlier today, as well. So, it is very important and this will be the main cause for us to have genuine renunciation, and to be genuine Dharma practitioners, to practice Dharma sincerely. So it is very important. This is the best way to training one\u2019s mind.<\/p>\n \u201cTraining the mind\u201d means when we chant these verses, at the same time, we are able to think of the meaning of them. When we say: \u201cI have obtained this rare life with its freedoms and endowments\u201d we must understand human body is difficult to obtain. We have to understand that reality. What is the use of understanding the value of human life? Once we know the value of human life we want to use it [properly]. We do not want to waste this opportunity. How does it make most meaningful of this human life? According to Buddha, according to Dharma, practicing Dharma is not only liberating oneself but also benefiting others. This is the only meaning of this human life, the most important meaning of this life. To read and, at the same time, to think of this meaning, and to meditate. Meditate means to focus on the meaning of something. That is mediation. Meditate on these four major things, major ways or four major paths. That is very important.<\/p>\n It is said that the meaning is like an old man, and the verse is like a walking stick. The old man has to rely on that walking stick to stand still. That means each word contains meaning and each word is able to remind of some meanings. When we chant, the most important part is to think. [We have] to be able to remember the meaning, what is mentioned by that word. Therefore, prayers, texts are always very important because they reminds [us of] the important things. Without these [written] words I don\u2019t think we can remember all things that are mentioned here. So, these texts remind us a lot of the important meanings and they are reliable source for us to to remember Dharma. <\/p>\n When one is doing a good prayer, that means [one has] to pray together with understanding, and remember the meaning together [with the prayer]. That is a good prayer. A bad prayer is empty, no meaning at all. Your mind is thinking of something else. Your mind is empty, fuzzy, foggy, nothing to remember, and your mouth is moving the same thing, but the meaning and the words are separated from each other. That\u2019s a bad prayer. A good prayer is when words and meaning are remembered together.<\/p>\n The second part, page ten. The first part is called \u201couter ngondro\u201d. Basically, in the outer ngondro, one tries to understand the real [meaning of] samsara. What is liberation and what is samsara and how to have renunciation. And when one understands the reality that is taught in the outer ngondro, then one is ready to become a real Dharma practitioner. Then one should take refuge in Three Jewels. If one follows Mahayana, then one should develop boddhicitta. The second part is called \u201cinner ngondro\u201d. There are four accumulations. To accumulate great merit, we need to go through these important stages. Only going through these important stages, a practitioner can accumulate great merit.<\/p>\n The first part of the inner ngondro is taking refuge in Three Jewels. Taking refuge in Three Jewels is only way to become a good Buddhist Dharma practitioner. Without taking refuge in Three Jewels there is no way to get into Buddhist gate. Therefore, it is very important and always important. At any time, for any kind of Dharma practice, it is very important to take refuge in Three Jewels at the beginning. And the second part is development of Bodhicitta. Bodhicitta is also very important cause for Buddhahood, very important condition for liberation. Therefore, one must develop Bodhicitta.<\/p>\n The third part is Vajrasattva practice, on the page fourteen. Vajrasattva is the Buddha that has special quality, special power to purify practioner\u2019s negativities, negative karmas. Vajrasattva can give special power to practitioners to purify themselves. And how to practice is taught here and it is not complicated. And visualization – it takes time. You have to practice this diligently with patience and with mindfulness. So, visualization will improve eventually slowly and it comes to very effective and clear vision.<\/p>\n We can say that Vajrasattva is probably has more power than any other deities to purify our negativities, because Vajrasattva accumulates merit more than other deities. Vajrasattva said a lot of aspirations more than others. Therefore, He becomes a very powerful, very useful, very compassionate and very wisdom deity to help people to accomplish enlightenment on the path. What is the main obstacle for realization? The main obstacles is obscuration. What is main obscuration here mean mental distraction, negative emotions and grasping on the phenomena being really established.<\/p>\n So, it is very important to practice Vajrasattva. One practices Vajrasattva to purify oneself with four powers that are said in the texts with the practice. The four powers for us to purify oneself very useful. When we do not have this kind of method, instruction then it takes a lot of time to purify negativities. But when we have such great instruction like Vajrasattva practice, we are able to purify oneself much faster than using other practices. So it is important to see that [we are] very fortunate to have this kind of instruction.<\/p>\n [As for] the main causes, main reasons for us not to get liberated, to keep wandering in samsara, there are two main obscurations. One is called emotional obscuration, and the other is called intellectual obscuration. These two kinds of obscurations create samsara and delusion. And because of that, all the problems in samsara appear. So, to liberate from samsara, we need to be able to cut the root of samsara. The best way to cut that kind of root is to recognize one\u2019s own nature. Without any purification, any accumulation, to recognize absolute nature is not easy. Therefore, to go through Vajrasattva practice to purify oneself is the best way, the quickest way to have realization.<\/p>\n The fourth part is called \u201cMandala Offering\u201d. What is Mandala? Here mandala means to get the essence. How can one get essence by practicing Mandala? The essence is to get accumulation. There are two accumulations: accumulation of merit and accumulation of wisdom. So the essence of these accumulations is realization. [If there is] no accumulation, then there is not enough merit, not enough wisdom to realize the nature. So, practicing mandala offering gives power to reach the essence, to realize the nature. The meaning of this is basically one is willing to offer everything one has to the Three Jewels, to the Guru, to the Three Roots and Three Kayas. And saying: \u201cWithout any regret I offer to the field of merit, infinite clouds of offerings of Three Kayas.\u201d That means I offer everything without any regret, without any hesitation. I am happy to offer my body, my speech, my mind, my quality, my activity, all that belonging to me – I offer to Three Jewels. By having confidence, such generosity one has power to eliminate the attachment. When one is able to eliminate attachment means one is creating more wisdom because wisdom is opposite of attachment. When one is eliminating [attachment], one is increasing the opposite [of it] – wisdom. <\/p>\n That is the second part, or inner ngondro. These two are still ngondro practices, preliminary practices. But one important reminder is to see all of deities, including Vajrasattva, as one\u2019s Guru. To see Three Jewels, Refuge Tree deities, all the masters in the Refuge tree in one\u2019s visualization being manifestation of one\u2019s Guru. To see all Buddha, Dharma, Sangha is appearance of one\u2019s Guru. That is important reminder. When visualizing Vajrasattva above our crown, Vajrasattva has the same nature, same essence as my own root Guru. There is no difference. That is very important to understand. <\/p>\n The actual part, the third part, is Guru Yoga. There are some sections here: to visualize oneself as Vajrayogini, and then visualize Guru Rinpoche on the top of one\u2019s head. And when doing invitation Guru Rinpoche to [merge in to] the visualized deity (Guru Rinpoche), and to practice seven branches. Through seven branches practices, we accumulate great merit. And then recitation of Guru Rinpoche mantra. And recitation of Guru Rinpoche\u2019s mantra has great merits, and also power to reduce, to remove obstacles on the path, as well as obstacles with external things like [ones to] health or wealth and other things. And then receive the four empowerments from Guru Rinpoche to bless oneself. <\/p>\n And then one dissolves into Guru\u2019s mind, and to maintain in that reality, in that nature, in that state, that wisdom. That is the path, how to practice Guru Yoga and it is very important to do that. Beginners or new people, probably at the beginning have no feeling, not very effective. But it takes sometimes and one continually do it then one is able to receive the use of blessing. Through this practice, one is able to improve on the path.<\/p>\n People request to give lung transmission but I think a lot people here not really go into the practice, only few people. So I give you the permission to practice. I don\u2019t have read this physically to everyone, but in my mind I read it for you. For those who want to sincerely practice. Ok? I will read the prayer to be reborn in Zangdok Palri. <\/p>\n Since a lot of people practicing Vajrayana and people have faith in Dharma things and these two called mandalas. This mandala is called Liberation Mandala. Liberation means when you die, when people die if you put this on the body, on the chest, that one help the person\u2019s consciousness to reborn in Sukhavati or to liberate. That is very important instruction that taught in the teaching of Shitro practice. The other one is called \u201cLiberation for whole city\u201d. If you have this in your room, in your house, that will benefit a lot of people around. That is something may be interesting and may be useful for you.<\/p>\n The small mantra is good, too. Even one syllable is good, too. That mantra is included here already. That is already a lot. I have I said too many things. Now, you already forget everything. I believe that.<\/p>\n We have special nature that forget important things easily. Always keep something small and something that are very close to one, then we always remember. But others we forget very easily.<\/p>\n And the reason for me to say [so], we say \u201cBuddha, Buddha, Buddha\u201d, but when we die most people do not remember Buddha\u2019s name. That is very common. <\/p>\n That\u2019s our nature, not much can do. Right?<\/p>\n Training [should] take place. If you train yourself very well then, in the end, we are able to accustom to it. If we don\u2019t train oneself, we don\u2019t get anywhere. Therefore, training one\u2019s mind is important.<\/p>\n Now we do tsosk practice. I will do that very quickly and very short. I try to save the time to finish up quickly so that you can go home and I can go home, too.<\/p>\n These four days, I actually said many important things. I reminded you very important points for your Dharma practice, for your Dharma path. So I hope that you try to remember and try to apply accordingly.<\/p>\n The purpose for us to follow the Buddha is to be better, to be better in this life, to be better in next life. But the problem is still we have a lot of negative karmas, negativities in our mind. If we do not try to purify, try to confess, then there is great chance, great danger that we will be reborn in the lower realms, in the next life. So, to make sure that will not happen, to make sure that one will not go down – that is very important!<\/p>\n When I teach – everywhere, not only here but everywhere – when I teach, I teach whatever the meaning of the Teachings. I do say or I do point for sort of things. And I do not hesitate, and I try to be very honest, honestly teach people. Whatever I say, I say with my sincerity. Therefore, sometimes, some words may be not very pleasant to hear. But it is important to be that way. We should not praise, praise in front of one\u2019s face and say always good, good and good. But we have to understand faults and mistakes. Therefore, to be honest, is also important!<\/p>\n We can end the program here. People have to try to be here. You put a lot of your efforts, you put a lot of energy and time and you also spend money to be here and to listen. Therefore, your efforts will be meaningful. For that, you have to try harder; you have to continue. We say continuation is something that brings a lot of victory. So, that is very important to continue to practice and then for your effort, for your conduct. I am grateful for that, for organizers, the temple, the monks, the community here. Everyone was very kind, very warm heart. Therefore, I appreciate very much.<\/p>\n I do not have any so called blessing to give to people. I do not have any power to give you, except you listen to my words and to apply the meaning what I said. My only way to benefit people is to pass Buddha\u2019s messages, to explain the meaning of teaching, the reality of things. That is my only way to help you, to benefit you, to give you blessing. Buddha himself said that, too: \u201cIf you listen, if you apply my teachings accordingly, you will receive my blessing. And I don\u2019t have any realization to pass on to you.\u201d.. So, of course me is nothing. But it is very important. Since everyone spent a lot of time. I taught a lot and you listened a lot. Now, you have to come together to remember the meaning. I recommend you, I request you together to support your local pagodas or temples which you are belong to and then to serve Sangha community faithfully. So your devotion that is very important and very beautiful conduct. So, please do so. I will say a few words while you think in your mind, doing dedication together for the liberation and happiness of all sentient beings. <\/p>\n ______________________________________ (ti\u1ebfp theo) B\u00e0i Gi\u1ea3ng Hungkar Dorje Rinpoche Chi\u1ec1u 16.10.18, Ch\u00f9a S\u1ee7i, Vi\u1ec7t Nam Song ng\u1eef Anh – Vi\u1ec7t\u00a0 \u201cM\u1ed9t khi \u0111\u00e3 an tr\u1ee5 \u0111\u01b0\u1ee3c trong ch\u00e2n t\u00e1nh c\u1ee7a t\u00e2m, th\u00ec vi\u1ec7c tr\u1ee5 trong t\u00e1nh n\u00e0y s\u1ebd c\u00f3 m\u1ed9t s\u1ee9c m\u1ea1nh [l\u1edbn t\u1edbi m\u1ee9c] c\u00f3 th\u1ec3 \u0111o\u1ea1n di\u1ec7t b\u00e1m ch\u1ea5p, tham luy\u1ebfn.\u201d Ch\u00fang ta ti\u1ebfp t\u1ee5c … Read more<\/a><\/p>\n","protected":false},"author":21,"featured_media":5083,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[145],"tags":[],"acf":[],"_links":{"self":[{"href":"https:\/\/demo8.thuythu.com\/longchennyingthigvn\/en\/wp-json\/wp\/v2\/posts\/11236"}],"collection":[{"href":"https:\/\/demo8.thuythu.com\/longchennyingthigvn\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/demo8.thuythu.com\/longchennyingthigvn\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/demo8.thuythu.com\/longchennyingthigvn\/en\/wp-json\/wp\/v2\/users\/21"}],"replies":[{"embeddable":true,"href":"https:\/\/demo8.thuythu.com\/longchennyingthigvn\/en\/wp-json\/wp\/v2\/comments?post=11236"}],"version-history":[{"count":0,"href":"https:\/\/demo8.thuythu.com\/longchennyingthigvn\/en\/wp-json\/wp\/v2\/posts\/11236\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/demo8.thuythu.com\/longchennyingthigvn\/en\/wp-json\/wp\/v2\/media\/5083"}],"wp:attachment":[{"href":"https:\/\/demo8.thuythu.com\/longchennyingthigvn\/en\/wp-json\/wp\/v2\/media?parent=11236"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/demo8.thuythu.com\/longchennyingthigvn\/en\/wp-json\/wp\/v2\/categories?post=11236"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/demo8.thuythu.com\/longchennyingthigvn\/en\/wp-json\/wp\/v2\/tags?post=11236"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
___________________________________ <\/p>\nINTRODUCTION TO LONGCHEN NYINGTHIK*<\/h3>\n
*\u00a0The title is created by the re-writer for the convenience of the reader.<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"