Khó thay được làm người, khó thay được sống còn. Khó thay nghe diệu pháp, khó thay Phật ra đời!Kinh Pháp Cú (Kệ số 182)
Người nhiều lòng tham giống như cầm đuốc đi ngược gió, thế nào cũng bị lửa táp vào tay. Kinh Bốn mươi hai chương
Người ta thuận theo sự mong ước tầm thường, cầu lấy danh tiếng. Khi được danh tiếng thì thân không còn nữa.Kinh Bốn mươi hai chương
Ý dẫn đầu các pháp, ý làm chủ, ý tạo; nếu với ý ô nhiễm, nói lên hay hành động, khổ não bước theo sau, như xe, chân vật kéo.Kinh Pháp Cú (Kệ số 1)
Chớ khinh tội nhỏ, cho rằng không hại; giọt nước tuy nhỏ, dần đầy hồ to! (Do not belittle any small evil and say that no ill comes about therefrom. Small is a drop of water, yet it fills a big vessel.)Kinh Đại Bát Niết-bàn
Không nên nhìn lỗi người, người làm hay không làm.Nên nhìn tự chính mình, có làm hay không làm.Kinh Pháp cú (Kệ số 50)
Như bông hoa tươi đẹp, có sắc nhưng không hương. Cũng vậy, lời khéo nói, không làm, không kết quả.Kinh Pháp cú (Kệ số 51)
Không trên trời, giữa biển, không lánh vào động núi, không chỗ nào trên đời, trốn được quả ác nghiệp.Kinh Pháp cú (Kệ số 127)
Mặc áo cà sa mà không rời bỏ cấu uế, không thành thật khắc kỷ, thà chẳng mặc còn hơn.Kinh Pháp cú (Kệ số 9)
Người biết xấu hổ thì mới làm được điều lành. Kẻ không biết xấu hổ chẳng khác chi loài cầm thú.Kinh Lời dạy cuối cùng
Trang chủ- Kinh Nam truyền
- Kinh Trung Bộ (Majjhima Nikāya)
- 68. Kinh Naḷakapāna
Trang chủ »» Kinh Nam truyền »» Kinh Trung Bộ (Majjhima Nikāya) »» 68. Kinh Naḷakapāna »»
Kinh Trung Bộ (Majjhima Nikāya) »» 68. Kinh Naḷakapāna
Nalakapāna sutta
Dịch giả:
Bhikkhu Ñāṇamoli & Bhikkhu BodhiKính mong quý độc giả xem kinh cùng góp sức hoàn thiện bằng cách gửi email về admin@rongmotamhon.net để báo cho chúng tôi biết những chỗ còn có lỗi.
Font chữ:
1. THUS HAVE I HEARD. On one occasion the Blessed One was living in the Kosalan country at Naḷakapāna in the Palāsa Grove.
2. Now on that occasion many very well known clansmen had gone forth out of faith from the home life into homelessness under the Blessed One — the venerable Anuruddha, the venerable Nandiya, the venerable Kimbila, the venerable Bhagu, the venerable Kuṇḍadhāna, the venerable Revata, the venerable Ānanda, and other very well-known clansmen.
3. And on that occasion the Blessed One was [463] seated in the open surrounded by the Sangha of bhikkhus. Then, referring to those clansmen, he addressed the bhikkhus thus:
“Bhikkhus, those clansmen who have gone forth out of faith from the home life into homelessness under me — do they delight in the holy life?”
When this was said, those bhikkhus were silent.
A second and a third time, referring to those clansmen, he addressed the bhikkhus thus:
“Bhikkhus, those clansmen who have gone forth out of faith from the home life into homelessness under me — do they delight in the holy life?”
For a second and a third time, those bhikkhus were silent.
4. Then the Blessed One considered thus: “Suppose I question those clansmen?”
Then he addressed the venerable Anuruddha thus: “Anuruddha, do you all delight in the holy life?”
“Surely, venerable sir, we delight in the holy life.”
5. “Good, good, Anuruddha! It is proper for all you clansmen who have gone forth out of faith from the home life into homelessness to delight in the holy life. As you are still endowed with the blessing of youth, black-haired young men in the prime of life, you could have indulged in sensual pleasures, yet you have gone forth from the home life into homelessness.
It is not because you have been driven by kings that you have gone forth from the home life into homelessness, or because you have been driven by thieves, or owing to debt, fear, or want of a livelihood.
Rather, did you not go forth out of faith from the home life into homelessness after considering thus: ‘I am a victim of birth, ageing, and death, of sorrow, lamentation, pain, grief, and despair; I am a victim of suffering, a prey to suffering. Surely an ending of this whole mass of suffering can be known’?”
— “Yes, venerable sir.”
6. “What should be done, Anuruddha, by a clansman who has gone forth thus? While he still does not attain to the rapture and pleasure that are secluded from sensual pleasures and secluded from unwholesome states, or to something more peaceful than that,688 covetousness invades his mind and remains, ill will invades his mind and remains, sloth and torpor invade his mind and remain, restlessness and remorse invade his mind and remain, doubt invades [464] his mind and remains, discontent invades his mind and remains, weariness invades his mind and remains.
That is so while he still does not attain to the rapture and pleasure that are secluded from sensual pleasures and secluded from unwholesome states, or to something more peaceful than that.
When he attains to the rapture and pleasure that are secluded from sensual pleasures and secluded from unwholesome states, or to something more peaceful than that, covetousness does not invade his mind and remain, ill will… sloth and torpor… restlessness and remorse… doubt… discontent… weariness does not invade his mind and remain.
That is so when he attains to the rapture and pleasure that are secluded from sensual pleasures and secluded from unwholesome states, or to something more peaceful than that.
7. “How then, Anuruddha, do you all think of me in this way: ‘The Tathāgata has not abandoned the taints that defile, bring renewal of being, give trouble, ripen in suffering, and lead to future birth, ageing, and death. That is why the Tathāgata uses one thing after reflecting, endures another thing after reflecting, avoids another thing after reflecting, and removes another thing after reflecting’?”689
“No, venerable sir, we do not think of the Blessed One in that way. We think of the Blessed One in this way: ‘The Tathāgata has abandoned the taints that defile, bring renewal of being, give trouble, ripen in suffering, and lead to future birth, ageing, and death.
That is why the Tathāgata uses one thing after reflecting, endures another thing after reflecting, avoids another thing after reflecting, and removes another thing after reflecting.”
“Good, good, Anuruddha! The Tathāgata has abandoned the taints that defile, bring renewal of being, give trouble, ripen in suffering, and lead to future birth, ageing, and death; he has cut them off at the root, made them like a palm stump, done away with them so that they are no longer subject to future arising.
Just as a palm tree whose crown is cut off is incapable of further growth, so too, the Tathāgata has abandoned the taints that defile… cut them off at the root, made them like a palm stump, done away with them so that they are no longer subject to future arising.
8. “What do you think, Anuruddha? What purpose does the Tathāgata see that when a disciple has died, he declares his reappearance thus: ‘So-and-so has reappeared in such-and-such a place; so-and-so has reappeared in such-and-such a place ’?”690 [465]
“Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, have the Blessed One as their resort. It would be good if the Blessed One would explain the meaning of these words. Having heard it from the Blessed One, the bhikkhus will remember it.”
9. “Anuruddha, it is not for the purpose of scheming to deceive people or for the purpose of flattering people or for the purpose of gain, honour, or renown, or with the thought, ‘Let people know me to be thus,’ that when a disciple has died, the Tathāgata declares his reappearance thus: ‘So-and-so has reappeared in such-and-such a place; so-and-so has reappeared in such-and-such a place.’
Rather, it is because there are faithful clansmen inspired and gladdened by what is lofty, who when they hear that, direct their minds to such a state, and that leads to their welfare and happiness for a long time.
10. “Here a bhikkhu hears thus: ‘The bhikkhu named so-and-so has died; the Blessed One has declared of him: “He was established in final knowledge.”’691 And he has either seen that venerable one for himself or heard it said of him: ‘That venerable one’s virtue was thus, his state [of concentration] was thus, his wisdom was thus, his abiding [in attainments] was thus, his deliverance was thus.’
Recollecting his faith, virtue, learning, generosity, and wisdom, he directs his mind to such a state. In this way a bhikkhu has a comfortable abiding.
11. “Here a bhikkhu hears thus: ‘The bhikkhu named so-and-so has died; the Blessed One has declared of him: “With the destruction of the five lower fetters he has reappeared spontaneously [in the Pure Abodes] and there will attain final Nibbāna without ever returning from that world.”’
And he has either seen that venerable one for himself… he directs his mind to such a state. In this way too a bhikkhu has a comfortable abiding.
12. “Here a bhikkhu hears thus: ‘The bhikkhu named so-and-so has died; the Blessed One has declared of him: “With the destruction of three fetters and with the attenuation of lust, hate, and delusion, he has become a once-returner, returning once to this world to make an end of suffering.”’
And he has either seen that venerable one for himself… [466] he directs his mind to such a state. In this way too a bhikkhu has a comfortable abiding.
13. “Here a bhikkhu hears thus: ‘The bhikkhu named so-and-so has died; the Blessed One has declared of him: “With the destruction of three fetters he has become a stream-enterer, no longer subject to perdition, bound [for deliverance], headed for enlightenment.”’
And he has either seen that venerable one for himself… he directs his mind to such a state. In this way too a bhikkhu has a comfortable abiding.
14. “Here a bhikkhunī hears thus: ‘The bhikkhunī named so-and-so has died; the Blessed One has declared of her: “She was established in final knowledge.”’ And she has either seen that sister for herself or heard it said of her: ‘That sister’s virtue was thus, her state [of concentration] was thus, her wisdom was thus, her abiding [in attainments] was thus, her deliverance was thus.’
Recollecting her faith, virtue, learning, generosity, and wisdom, she directs her mind to such a state. In this way a bhikkhunī has a comfortable abiding.
15. “Here a bhikkhunī hears thus: ‘The bhikkhunī named so-and-so has died; the Blessed One has declared of her: “With the destruction of the five lower fetters she has reappeared spontaneously [in the Pure Abodes] and will there attain final Nibbāna without ever returning from that world.”…
16. “‘He has declared of her: “With the destruction of three fetters and with the attenuation of lust, hate, and delusion, she has become a once-returner, returning once to this world to make an end of suffering.”…
17. “‘He has declared of her: “With the destruction of three fetters she has become a stream-enterer, no longer subject to perdition, bound [for deliverance], headed for enlightenment.”’ [467]
And she has either seen that sister for herself… she directs her mind to such a state. In this way too a bhikkhunī has a comfortable abiding.
18. “Here a man lay follower hears thus: ‘The man lay follower named so-and-so has died; the Blessed One has declared of him: “With the destruction of the five lower fetters he has reappeared spontaneously [in the Pure Abodes] and will there attain final Nibbāna without ever returning from that world.”…
19. “‘He has declared of him: “With the destruction of three fetters and with the attenuation of lust, hate, and delusion, he has become a once-returner, returning once to this world to make an end of suffering.”…
20. “‘He has declared of him: “With the destruction of three fetters he has become a stream-enterer, no longer subject to perdition, bound [for deliverance], headed for enlightenment.”’
And he has either seen that venerable one for himself or heard it said of him: ‘That venerable one’s virtue was thus, his state [of concentration] was thus, his wisdom was thus, his abiding [in attainments] was thus, his deliverance was thus.’ Recollecting his faith, virtue, learning, generosity, and wisdom, he directs his mind to such a state. In this way too a man lay follower has a comfortable abiding.
21. “Here a woman lay follower hears thus: ‘The woman lay follower named so-and-so has died; the Blessed One has declared of her: “With the destruction of the five lower fetters she has reappeared spontaneously [in the Pure Abodes] and will there attain final Nibbāna without ever returning from that world.” [468]…
22. “‘He has declared of her: “With the destruction of three fetters and with the attenuation of lust, hate, and delusion, she has become a once-returner, returning once to this world to make an end of suffering.”…
23. “‘He has declared of her: “With the destruction of three fetters she has become a stream-enterer, no longer subject to perdition, bound [for deliverance], headed for enlightenment.”’
And she has either seen that sister for herself or heard it said of her: ‘That sister’s virtue was thus, her state [of concentration] was thus, her wisdom was thus, her abiding [in attainments] was thus, her deliverance was thus.’ Recollecting her faith, virtue, learning, generosity, and wisdom, she directs her mind to such a state. In this way too a woman lay follower has a comfortable abiding.
24. “So, Anuruddha, it is not for the purpose of scheming to deceive people or for the purpose of flattering people or for the purpose of gain, honour, and renown, or with the thought, ‘Let people know me to be thus,’ that when a disciple has died, the Tathāgata declares his reappearance thus: ‘So-and-so has reappeared in such-and-such a place; so-and-so has reappeared in such-and-such a place.’
Rather, it is because there are faithful clansmen inspired and gladdened by what is lofty, who when they hear that, direct their minds to such a state, and that leads to their welfare and happiness for a long time.”
That is what the Blessed One said. The venerable Anuruddha was satisfied and delighted in the Blessed One’s words.
2. Now on that occasion many very well known clansmen had gone forth out of faith from the home life into homelessness under the Blessed One — the venerable Anuruddha, the venerable Nandiya, the venerable Kimbila, the venerable Bhagu, the venerable Kuṇḍadhāna, the venerable Revata, the venerable Ānanda, and other very well-known clansmen.
3. And on that occasion the Blessed One was [463] seated in the open surrounded by the Sangha of bhikkhus. Then, referring to those clansmen, he addressed the bhikkhus thus:
“Bhikkhus, those clansmen who have gone forth out of faith from the home life into homelessness under me — do they delight in the holy life?”
When this was said, those bhikkhus were silent.
A second and a third time, referring to those clansmen, he addressed the bhikkhus thus:
“Bhikkhus, those clansmen who have gone forth out of faith from the home life into homelessness under me — do they delight in the holy life?”
For a second and a third time, those bhikkhus were silent.
4. Then the Blessed One considered thus: “Suppose I question those clansmen?”
Then he addressed the venerable Anuruddha thus: “Anuruddha, do you all delight in the holy life?”
“Surely, venerable sir, we delight in the holy life.”
5. “Good, good, Anuruddha! It is proper for all you clansmen who have gone forth out of faith from the home life into homelessness to delight in the holy life. As you are still endowed with the blessing of youth, black-haired young men in the prime of life, you could have indulged in sensual pleasures, yet you have gone forth from the home life into homelessness.
It is not because you have been driven by kings that you have gone forth from the home life into homelessness, or because you have been driven by thieves, or owing to debt, fear, or want of a livelihood.
Rather, did you not go forth out of faith from the home life into homelessness after considering thus: ‘I am a victim of birth, ageing, and death, of sorrow, lamentation, pain, grief, and despair; I am a victim of suffering, a prey to suffering. Surely an ending of this whole mass of suffering can be known’?”
— “Yes, venerable sir.”
6. “What should be done, Anuruddha, by a clansman who has gone forth thus? While he still does not attain to the rapture and pleasure that are secluded from sensual pleasures and secluded from unwholesome states, or to something more peaceful than that,688 covetousness invades his mind and remains, ill will invades his mind and remains, sloth and torpor invade his mind and remain, restlessness and remorse invade his mind and remain, doubt invades [464] his mind and remains, discontent invades his mind and remains, weariness invades his mind and remains.
That is so while he still does not attain to the rapture and pleasure that are secluded from sensual pleasures and secluded from unwholesome states, or to something more peaceful than that.
When he attains to the rapture and pleasure that are secluded from sensual pleasures and secluded from unwholesome states, or to something more peaceful than that, covetousness does not invade his mind and remain, ill will… sloth and torpor… restlessness and remorse… doubt… discontent… weariness does not invade his mind and remain.
That is so when he attains to the rapture and pleasure that are secluded from sensual pleasures and secluded from unwholesome states, or to something more peaceful than that.
7. “How then, Anuruddha, do you all think of me in this way: ‘The Tathāgata has not abandoned the taints that defile, bring renewal of being, give trouble, ripen in suffering, and lead to future birth, ageing, and death. That is why the Tathāgata uses one thing after reflecting, endures another thing after reflecting, avoids another thing after reflecting, and removes another thing after reflecting’?”689
“No, venerable sir, we do not think of the Blessed One in that way. We think of the Blessed One in this way: ‘The Tathāgata has abandoned the taints that defile, bring renewal of being, give trouble, ripen in suffering, and lead to future birth, ageing, and death.
That is why the Tathāgata uses one thing after reflecting, endures another thing after reflecting, avoids another thing after reflecting, and removes another thing after reflecting.”
“Good, good, Anuruddha! The Tathāgata has abandoned the taints that defile, bring renewal of being, give trouble, ripen in suffering, and lead to future birth, ageing, and death; he has cut them off at the root, made them like a palm stump, done away with them so that they are no longer subject to future arising.
Just as a palm tree whose crown is cut off is incapable of further growth, so too, the Tathāgata has abandoned the taints that defile… cut them off at the root, made them like a palm stump, done away with them so that they are no longer subject to future arising.
8. “What do you think, Anuruddha? What purpose does the Tathāgata see that when a disciple has died, he declares his reappearance thus: ‘So-and-so has reappeared in such-and-such a place; so-and-so has reappeared in such-and-such a place ’?”690 [465]
“Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, have the Blessed One as their resort. It would be good if the Blessed One would explain the meaning of these words. Having heard it from the Blessed One, the bhikkhus will remember it.”
9. “Anuruddha, it is not for the purpose of scheming to deceive people or for the purpose of flattering people or for the purpose of gain, honour, or renown, or with the thought, ‘Let people know me to be thus,’ that when a disciple has died, the Tathāgata declares his reappearance thus: ‘So-and-so has reappeared in such-and-such a place; so-and-so has reappeared in such-and-such a place.’
Rather, it is because there are faithful clansmen inspired and gladdened by what is lofty, who when they hear that, direct their minds to such a state, and that leads to their welfare and happiness for a long time.
10. “Here a bhikkhu hears thus: ‘The bhikkhu named so-and-so has died; the Blessed One has declared of him: “He was established in final knowledge.”’691 And he has either seen that venerable one for himself or heard it said of him: ‘That venerable one’s virtue was thus, his state [of concentration] was thus, his wisdom was thus, his abiding [in attainments] was thus, his deliverance was thus.’
Recollecting his faith, virtue, learning, generosity, and wisdom, he directs his mind to such a state. In this way a bhikkhu has a comfortable abiding.
11. “Here a bhikkhu hears thus: ‘The bhikkhu named so-and-so has died; the Blessed One has declared of him: “With the destruction of the five lower fetters he has reappeared spontaneously [in the Pure Abodes] and there will attain final Nibbāna without ever returning from that world.”’
And he has either seen that venerable one for himself… he directs his mind to such a state. In this way too a bhikkhu has a comfortable abiding.
12. “Here a bhikkhu hears thus: ‘The bhikkhu named so-and-so has died; the Blessed One has declared of him: “With the destruction of three fetters and with the attenuation of lust, hate, and delusion, he has become a once-returner, returning once to this world to make an end of suffering.”’
And he has either seen that venerable one for himself… [466] he directs his mind to such a state. In this way too a bhikkhu has a comfortable abiding.
13. “Here a bhikkhu hears thus: ‘The bhikkhu named so-and-so has died; the Blessed One has declared of him: “With the destruction of three fetters he has become a stream-enterer, no longer subject to perdition, bound [for deliverance], headed for enlightenment.”’
And he has either seen that venerable one for himself… he directs his mind to such a state. In this way too a bhikkhu has a comfortable abiding.
14. “Here a bhikkhunī hears thus: ‘The bhikkhunī named so-and-so has died; the Blessed One has declared of her: “She was established in final knowledge.”’ And she has either seen that sister for herself or heard it said of her: ‘That sister’s virtue was thus, her state [of concentration] was thus, her wisdom was thus, her abiding [in attainments] was thus, her deliverance was thus.’
Recollecting her faith, virtue, learning, generosity, and wisdom, she directs her mind to such a state. In this way a bhikkhunī has a comfortable abiding.
15. “Here a bhikkhunī hears thus: ‘The bhikkhunī named so-and-so has died; the Blessed One has declared of her: “With the destruction of the five lower fetters she has reappeared spontaneously [in the Pure Abodes] and will there attain final Nibbāna without ever returning from that world.”…
16. “‘He has declared of her: “With the destruction of three fetters and with the attenuation of lust, hate, and delusion, she has become a once-returner, returning once to this world to make an end of suffering.”…
17. “‘He has declared of her: “With the destruction of three fetters she has become a stream-enterer, no longer subject to perdition, bound [for deliverance], headed for enlightenment.”’ [467]
And she has either seen that sister for herself… she directs her mind to such a state. In this way too a bhikkhunī has a comfortable abiding.
18. “Here a man lay follower hears thus: ‘The man lay follower named so-and-so has died; the Blessed One has declared of him: “With the destruction of the five lower fetters he has reappeared spontaneously [in the Pure Abodes] and will there attain final Nibbāna without ever returning from that world.”…
19. “‘He has declared of him: “With the destruction of three fetters and with the attenuation of lust, hate, and delusion, he has become a once-returner, returning once to this world to make an end of suffering.”…
20. “‘He has declared of him: “With the destruction of three fetters he has become a stream-enterer, no longer subject to perdition, bound [for deliverance], headed for enlightenment.”’
And he has either seen that venerable one for himself or heard it said of him: ‘That venerable one’s virtue was thus, his state [of concentration] was thus, his wisdom was thus, his abiding [in attainments] was thus, his deliverance was thus.’ Recollecting his faith, virtue, learning, generosity, and wisdom, he directs his mind to such a state. In this way too a man lay follower has a comfortable abiding.
21. “Here a woman lay follower hears thus: ‘The woman lay follower named so-and-so has died; the Blessed One has declared of her: “With the destruction of the five lower fetters she has reappeared spontaneously [in the Pure Abodes] and will there attain final Nibbāna without ever returning from that world.” [468]…
22. “‘He has declared of her: “With the destruction of three fetters and with the attenuation of lust, hate, and delusion, she has become a once-returner, returning once to this world to make an end of suffering.”…
23. “‘He has declared of her: “With the destruction of three fetters she has become a stream-enterer, no longer subject to perdition, bound [for deliverance], headed for enlightenment.”’
And she has either seen that sister for herself or heard it said of her: ‘That sister’s virtue was thus, her state [of concentration] was thus, her wisdom was thus, her abiding [in attainments] was thus, her deliverance was thus.’ Recollecting her faith, virtue, learning, generosity, and wisdom, she directs her mind to such a state. In this way too a woman lay follower has a comfortable abiding.
24. “So, Anuruddha, it is not for the purpose of scheming to deceive people or for the purpose of flattering people or for the purpose of gain, honour, and renown, or with the thought, ‘Let people know me to be thus,’ that when a disciple has died, the Tathāgata declares his reappearance thus: ‘So-and-so has reappeared in such-and-such a place; so-and-so has reappeared in such-and-such a place.’
Rather, it is because there are faithful clansmen inspired and gladdened by what is lofty, who when they hear that, direct their minds to such a state, and that leads to their welfare and happiness for a long time.”
That is what the Blessed One said. The venerable Anuruddha was satisfied and delighted in the Blessed One’s words.
Hết phần 68. Kinh Naḷakapāna (Nalakapāna sutta)
(Lên đầu trang)
Tập 2 có tổng cộng 50 phần.
Xem phần trước |||| Xem phần tiếp theo
Tải về dạng file RTF
(Lên đầu trang)
Tập 2 có tổng cộng 50 phần.
Xem phần trước |||| Xem phần tiếp theo
Tải về dạng file RTF
_______________
TỪ ĐIỂN HỮU ÍCH CHO NGƯỜI HỌC TIẾNG ANH
DO NXB LIÊN PHẬT HỘI PHÁT HÀNH
BẢN BÌA CỨNG (HARDCOVER)
1200 trang - 54.99 USD
BẢN BÌA THƯỜNG (PAPERBACK)
1200 trang - 45.99 USD
BẢN BÌA CỨNG (HARDCOVER)
728 trang - 29.99 USD
BẢN BÌA THƯỜNG (PAPERBACK)
728 trang - 22.99 USD
Mua sách qua Amazon sẽ được gửi đến tận nhà - trên toàn nước Mỹ, Canada, Âu châu và Úc châu.
Quý vị đang truy cập từ IP 3.235.195.196 và chưa ghi danh hoặc đăng nhập trên máy tính này. Nếu là thành viên, quý vị chỉ cần đăng nhập một lần duy nhất trên thiết bị truy cập, bằng email và mật khẩu đã chọn.
Chúng tôi khuyến khích việc ghi danh thành viên ,để thuận tiện trong việc chia sẻ thông tin, chia sẻ kinh nghiệm sống giữa các thành viên, đồng thời quý vị cũng sẽ nhận được sự hỗ trợ kỹ thuật từ Ban Quản Trị trong quá trình sử dụng website này.
Việc ghi danh là hoàn toàn miễn phí và tự nguyện.
Ghi danh hoặc đăng nhập
Thành viên đang online:
Tam Thanh01 NGUYỄN TRỌNG TÀI đức Lâm Thu Loan Davidlam Chúc Huy Hoat Khong Trương Quang Quý Leanbinh Pascal Bui Tâm Lương Ngọc Châu Phan Huy Triều 釋祥厳 Tăng Văn Y ĐẶNG THỊ THU AN Văn Dũng Chanhniem Forever Lâm Thành Được Quảng Thúy phuctan Thích Thện Tâm Thiện Diệu Trương Ngọc Trân Viễn Tương Sống chậm Trần Thị Huyền Nhị Kim Uyên nguyen ba tho Vô Trí Sĩ Tâm Tịnh Đức vokhulai ntha102 Vạn Phúc Nguyễn Sĩ Long nmtst94 Minh Hữu Mai Phượng Hồng Huệ Hoa Doãn ... ...
Hoa Kỳ (1.168 lượt xem) - Việt Nam (199 lượt xem) - Senegal (97 lượt xem) - Central African Republic (46 lượt xem) - Pháp quốc (2 lượt xem) - Anh quốc (1 lượt xem) - ... ...
Tam Thanh01 NGUYỄN TRỌNG TÀI đức Lâm Thu Loan Davidlam Chúc Huy Hoat Khong Trương Quang Quý Leanbinh Pascal Bui Tâm Lương Ngọc Châu Phan Huy Triều 釋祥厳 Tăng Văn Y ĐẶNG THỊ THU AN Văn Dũng Chanhniem Forever Lâm Thành Được Quảng Thúy phuctan Thích Thện Tâm Thiện Diệu Trương Ngọc Trân Viễn Tương Sống chậm Trần Thị Huyền Nhị Kim Uyên nguyen ba tho Vô Trí Sĩ Tâm Tịnh Đức vokhulai ntha102 Vạn Phúc Nguyễn Sĩ Long nmtst94 Minh Hữu Mai Phượng Hồng Huệ Hoa Doãn ... ... Hoa Kỳ (1.168 lượt xem) - Việt Nam (199 lượt xem) - Senegal (97 lượt xem) - Central African Republic (46 lượt xem) - Pháp quốc (2 lượt xem) - Anh quốc (1 lượt xem) - ... ...