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 đá tảng kiên cố, không gió nào lay động, cũng vậy, giữa khen chê, người trí không dao động.Kinh Pháp cú (Kệ số 81)
Người có trí luôn thận trọng trong cả ý nghĩ, lời nói cũng như việc làm. Kinh Pháp cú
Cỏ làm hại ruộng vườn, si làm hại người đời. Bố thí người ly si, do vậy được quả lớn.Kinh Pháp Cú (Kệ số 358)
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)
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)
Với kẻ kiên trì thì không có gì là khó, như dòng nước chảy mãi cũng làm mòn tảng đá.Kinh Lời dạy cuối cùng
Khi ăn uống nên xem như dùng thuốc để trị bệnh, dù ngon dù dở cũng chỉ dùng đúng mức, đưa vào thân thể chỉ để khỏi đói khát mà thôi.Kinh Lời dạy cuối cùng
Ai bác bỏ đời sau, không ác nào không làm.Kinh Pháp cú (Kệ số 176)
Không thể lấy hận thù để diệt trừ thù hận. Kinh Pháp cú
Trang chủ- Kinh Nam truyền
- Kinh Trung Bộ (Majjhima Nikāya)
- 103. Kinh Nghĩ Như Thế Nào
Trang chủ »» Kinh Nam truyền »» Kinh Trung Bộ (Majjhima Nikāya) »» 103. Kinh Nghĩ Như Thế Nào »»
Kinh Trung Bộ (Majjhima Nikāya) »» 103. Kinh Nghĩ Như Thế Nào
Kinti 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 at Kusinārā, in the Grove of Offerings. There he addressed the bhikkhus thus: “Bhikkhus.” — “Venerable sir,” they replied. The Blessed One said this:
2. “What do you think about me, bhikkhus? That the recluse Gotama teaches the Dhamma for the sake of robes? Or that the recluse Gotama teaches the Dhamma for the sake of almsfood? Or that the recluse Gotama teaches the Dhamma for the sake of a resting place? Or that the recluse Gotama teaches the Dhamma for the sake of some better state of being?”969
“We do not think thus about the Blessed One: ‘The recluse Gotama teaches the Dhamma for the sake of robes, or for the sake of almsfood, or for the sake of a resting place, or for the sake of some better state of being.’”
“So, bhikkhus, you do not think thus about me: ‘The recluse Gotama teaches the Dhamma for the sake of robes… or for the sake of some better state of being.’ Then what do you think about me?”
“Venerable sir, we think thus about the Blessed One: ‘The Blessed One is compassionate and seeks our welfare; he teaches the Dhamma out of compassion.’”
“So, bhikkhus, you think thus about me: ‘The Blessed One is compassionate and seeks our welfare; he teaches the Dhamma out of compassion.’
3. “So, bhikkhus, these things that I have taught you after directly knowing them — that is, the four foundations of mindfulness, the four right kinds of striving, the four bases for spiritual power, the five faculties, the five powers, the seven [239] enlightenment factors, the Noble Eightfold Path — in these things you should all train in concord, with mutual appreciation, without disputing.
4. “While you are training in concord, with mutual appreciation, without disputing, two bhikkhus might make different assertions about the higher Dhamma.970
5. “Now if you should think thus: ‘These venerable ones differ about both the meaning and the phrasing,’971
then whichever bhikkhu you think is the more reasonable should be approached and addressed thus: ‘The venerable ones differ about both the meaning and the phrasing.
The venerable ones should know that it is for this reason that there is difference about the meaning and difference about the phrasing; let them not fall into a dispute.’ Then whichever bhikkhu you think is the most reasonable of those who side together on the opposite part should be approached and addressed thus: ‘The venerable ones differ about the meaning and the phrasing. The venerable ones should know that it is for this reason that there is difference about the meaning and difference about the phrasing; let them not fall into a dispute.’
So what has been wrongly grasped should be borne in mind as wrongly grasped. Bearing in mind what has been wrongly grasped as wrongly grasped, what is Dhamma and what is Discipline should be expounded
6. “Now if you should think thus: ‘These venerable ones differ about the meaning but agree about the phrasing,’
then whichever bhikkhu you think is the more reasonable should be approached and addressed thus: ‘The venerable ones differ about the meaning but agree about the phrasing. The venerable ones should know that it is for this reason that there is difference about the meaning but agreement about the phrasing; let them not fall into a dispute.’
Then whichever bhikkhu you think is the most reasonable of those who side together on the opposite part should be approached and addressed thus: ‘The venerable ones differ about the meaning but agree about the phrasing. The venerable ones should know that it is for this reason that there is difference about the meaning but agreement about the phrasing; let them not fall into a dispute.’ [240]
So what has been wrongly grasped should be borne in mind as wrongly grasped and what has been rightly grasped should be borne in mind as rightly grasped. Bearing in mind what has been wrongly grasped as wrongly grasped, and bearing in mind what has been rightly grasped as rightly grasped, what is Dhamma and what is Discipline should be expounded.
7. “Now if you think thus: ‘These venerable ones agree about the meaning but differ about the phrasing,’
then whichever bhikkhu you think is the more reasonable should be approached and addressed thus: ‘The venerable ones agree about the meaning but differ about the phrasing. The venerable ones should know that it is for this reason that there is agreement about the meaning but difference about the phrasing. But the phrasing is a mere trifle. Let the venerable ones not fall into a dispute over a mere trifle.’972
Then whichever bhikkhu you think is the most reasonable of those who side together on the opposite part should be approached and addressed thus: ‘The venerable ones agree about the meaning but differ about the phrasing. The venerable ones should know that it is for this reason that there is agreement about the meaning but difference about the phrasing. But the phrasing is a mere trifle. Let the venerable ones not fall into a dispute over a mere trifle.’
So what has been rightly grasped should be borne in mind as rightly grasped and what has been wrongly grasped should be borne in mind as wrongly grasped. Bearing in mind what has been rightly grasped as rightly grasped, and bearing in mind what has been wrongly grasped as wrongly grasped, what is Dhamma and what is Discipline should be expounded.
8. “Now if you should think thus: ‘These venerable ones agree about both the meaning and the phrasing,’
then whichever bhikkhu you think is the more reasonable should be approached and addressed thus: ‘The venerable ones agree about both the meaning and the phrasing. The venerable ones should know that it is for this reason that there is agreement about both the meaning and the phrasing; let the venerable ones not fall into a dispute.’
Then whichever bhikkhu you think is the most reasonable of those who side together on the opposite part should be approached and addressed thus: ‘The venerable ones agree about both the meaning and the phrasing. The venerable ones should know that it is for this reason that there is agreement about both the meaning and the phrasing; let the venerable ones not [241] fall into a dispute.’
So what has been rightly grasped should be borne in mind as rightly grasped. Bearing in mind what has been rightly grasped as rightly grasped, what is Dhamma and what is Discipline should be expounded.
9. “While you are training in concord, with mutual appreciation, without disputing, some bhikkhu might commit an offence or a transgression.973
10. “Now, bhikkhus, you should not hurry to reprove him; rather, the person should be examined thus: ‘I shall not be troubled and the other person will not be hurt; for the other person is not given to anger and resentment, he is not firmly attached to his view and he relinquishes easily, and I can make that person emerge from the unwholesome and establish him in the wholesome.’ If such occurs to you, bhikkhus, it is proper to speak.
11. “Then it may occur to you, bhikkhus: ‘I shall not be troubled, but the other person will be hurt, for the other person is given to anger and resentment. However, he is not firmly attached to his view and he relinquishes easily, and I can make that person emerge from the unwholesome and establish him in the wholesome.
It is a mere trifle that the other person will be hurt, but it is a much greater thing that I can make that person emerge from the unwholesome and establish him in the wholesome.’ If such occurs to you, bhikkhus, it is proper to speak.
12. “Then it may occur to you, bhikkhus: ‘I shall be troubled, but the other person will not be hurt; for the other person is not given to anger and resentment, though he is firmly attached to his view and he relinquishes with difficulty; yet I can make that person emerge from the unwholesome and establish him in the wholesome.
It is a mere trifle that I shall be troubled, but it is a much greater thing that I can make that person emerge from the unwholesome and establish him in the wholesome.’ If such occurs to you, bhikkhus, it is proper to speak.
13. “Then it may occur to you, bhikkhus: ‘I shall be troubled and the other person will be hurt; [242] for the other person is given to anger and resentment, and he is firmly attached to his view and he relinquishes with difficulty; yet I can make that person emerge from the unwholesome and establish him in the wholesome.
It is a mere trifle that I shall be troubled and the other person hurt, but it is a much greater thing that I can make that person emerge from the unwholesome and establish him in the wholesome.’ If such occurs to you, bhikkhus, it is proper to speak.
14. “Then it may occur to you, bhikkhus: ‘I shall be troubled and the other person will be hurt; for the other person is given to anger and resentment, and he is firmly attached to his view and he relinquishes with difficulty; and I cannot make that person emerge from the unwholesome and establish him in the wholesome.’ One should not underrate equanimity towards such a person.
15. “While you are training in concord, with mutual appreciation, without disputing, there might arise mutual verbal friction, insolence in views, mental annoyance, bitterness, and dejection.
Then whichever bhikkhu you think is the most reasonable of those who side together on the one part should be approached and addressed thus: ‘While we were training in concord, friend, with mutual appreciation, without disputing, there arose mutual verbal friction, insolence in views, mental annoyance, bitterness, and dejection.
If the Recluse knew, would he censure that?’974 Answering rightly, the bhikkhu would answer thus: ‘While we were training… If the Recluse knew, he would censure that.’
“‘But, friend, without abandoning that thing, can one realise Nibbāna?’ Answering rightly, the bhikkhu would answer thus: ‘Friend, without abandoning that thing, one cannot realise Nibbāna.’975
16. “Then whichever bhikkhu you think is the most reasonable of those who side together on the opposite part should be approached and addressed thus: ‘While we were training in concord, friend, with mutual appreciation, without disputing, there arose mutual verbal friction, insolence in views, mental annoyance, bitterness, and dejection.
If the Recluse knew, would he censure that?’ Answering rightly, the bhikkhu would answer thus: ‘While we were training… If the Recluse knew, he would censure that.’
“‘But, friend, without abandoning that thing, can one realise Nibbāna?’ Answering rightly, the bhikkhu would answer thus: [243] ‘Friend, without abandoning that thing, one cannot realise Nibbāna.’
17. “If others should ask that bhikkhu thus: ‘Was it the venerable one who made those bhikkhus emerge from the unwholesome and established them in the wholesome?’ answering rightly, the bhikkhu would answer thus: ‘Here, friends, I went to the Blessed One. The Blessed One taught me the Dhamma. Having heard that Dhamma, I spoke to those bhikkhus. The bhikkhus heard that Dhamma, and they emerged from the unwholesome and became established in the wholesome.’
Answering thus, the bhikkhu neither exalts himself nor disparages others; he answers in accordance with the Dhamma in such a way that nothing which provides a ground for censure can be legitimately deduced from his assertion.”
That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.
2. “What do you think about me, bhikkhus? That the recluse Gotama teaches the Dhamma for the sake of robes? Or that the recluse Gotama teaches the Dhamma for the sake of almsfood? Or that the recluse Gotama teaches the Dhamma for the sake of a resting place? Or that the recluse Gotama teaches the Dhamma for the sake of some better state of being?”969
“We do not think thus about the Blessed One: ‘The recluse Gotama teaches the Dhamma for the sake of robes, or for the sake of almsfood, or for the sake of a resting place, or for the sake of some better state of being.’”
“So, bhikkhus, you do not think thus about me: ‘The recluse Gotama teaches the Dhamma for the sake of robes… or for the sake of some better state of being.’ Then what do you think about me?”
“Venerable sir, we think thus about the Blessed One: ‘The Blessed One is compassionate and seeks our welfare; he teaches the Dhamma out of compassion.’”
“So, bhikkhus, you think thus about me: ‘The Blessed One is compassionate and seeks our welfare; he teaches the Dhamma out of compassion.’
3. “So, bhikkhus, these things that I have taught you after directly knowing them — that is, the four foundations of mindfulness, the four right kinds of striving, the four bases for spiritual power, the five faculties, the five powers, the seven [239] enlightenment factors, the Noble Eightfold Path — in these things you should all train in concord, with mutual appreciation, without disputing.
4. “While you are training in concord, with mutual appreciation, without disputing, two bhikkhus might make different assertions about the higher Dhamma.970
5. “Now if you should think thus: ‘These venerable ones differ about both the meaning and the phrasing,’971
then whichever bhikkhu you think is the more reasonable should be approached and addressed thus: ‘The venerable ones differ about both the meaning and the phrasing.
The venerable ones should know that it is for this reason that there is difference about the meaning and difference about the phrasing; let them not fall into a dispute.’ Then whichever bhikkhu you think is the most reasonable of those who side together on the opposite part should be approached and addressed thus: ‘The venerable ones differ about the meaning and the phrasing. The venerable ones should know that it is for this reason that there is difference about the meaning and difference about the phrasing; let them not fall into a dispute.’
So what has been wrongly grasped should be borne in mind as wrongly grasped. Bearing in mind what has been wrongly grasped as wrongly grasped, what is Dhamma and what is Discipline should be expounded
6. “Now if you should think thus: ‘These venerable ones differ about the meaning but agree about the phrasing,’
then whichever bhikkhu you think is the more reasonable should be approached and addressed thus: ‘The venerable ones differ about the meaning but agree about the phrasing. The venerable ones should know that it is for this reason that there is difference about the meaning but agreement about the phrasing; let them not fall into a dispute.’
Then whichever bhikkhu you think is the most reasonable of those who side together on the opposite part should be approached and addressed thus: ‘The venerable ones differ about the meaning but agree about the phrasing. The venerable ones should know that it is for this reason that there is difference about the meaning but agreement about the phrasing; let them not fall into a dispute.’ [240]
So what has been wrongly grasped should be borne in mind as wrongly grasped and what has been rightly grasped should be borne in mind as rightly grasped. Bearing in mind what has been wrongly grasped as wrongly grasped, and bearing in mind what has been rightly grasped as rightly grasped, what is Dhamma and what is Discipline should be expounded.
7. “Now if you think thus: ‘These venerable ones agree about the meaning but differ about the phrasing,’
then whichever bhikkhu you think is the more reasonable should be approached and addressed thus: ‘The venerable ones agree about the meaning but differ about the phrasing. The venerable ones should know that it is for this reason that there is agreement about the meaning but difference about the phrasing. But the phrasing is a mere trifle. Let the venerable ones not fall into a dispute over a mere trifle.’972
Then whichever bhikkhu you think is the most reasonable of those who side together on the opposite part should be approached and addressed thus: ‘The venerable ones agree about the meaning but differ about the phrasing. The venerable ones should know that it is for this reason that there is agreement about the meaning but difference about the phrasing. But the phrasing is a mere trifle. Let the venerable ones not fall into a dispute over a mere trifle.’
So what has been rightly grasped should be borne in mind as rightly grasped and what has been wrongly grasped should be borne in mind as wrongly grasped. Bearing in mind what has been rightly grasped as rightly grasped, and bearing in mind what has been wrongly grasped as wrongly grasped, what is Dhamma and what is Discipline should be expounded.
8. “Now if you should think thus: ‘These venerable ones agree about both the meaning and the phrasing,’
then whichever bhikkhu you think is the more reasonable should be approached and addressed thus: ‘The venerable ones agree about both the meaning and the phrasing. The venerable ones should know that it is for this reason that there is agreement about both the meaning and the phrasing; let the venerable ones not fall into a dispute.’
Then whichever bhikkhu you think is the most reasonable of those who side together on the opposite part should be approached and addressed thus: ‘The venerable ones agree about both the meaning and the phrasing. The venerable ones should know that it is for this reason that there is agreement about both the meaning and the phrasing; let the venerable ones not [241] fall into a dispute.’
So what has been rightly grasped should be borne in mind as rightly grasped. Bearing in mind what has been rightly grasped as rightly grasped, what is Dhamma and what is Discipline should be expounded.
9. “While you are training in concord, with mutual appreciation, without disputing, some bhikkhu might commit an offence or a transgression.973
10. “Now, bhikkhus, you should not hurry to reprove him; rather, the person should be examined thus: ‘I shall not be troubled and the other person will not be hurt; for the other person is not given to anger and resentment, he is not firmly attached to his view and he relinquishes easily, and I can make that person emerge from the unwholesome and establish him in the wholesome.’ If such occurs to you, bhikkhus, it is proper to speak.
11. “Then it may occur to you, bhikkhus: ‘I shall not be troubled, but the other person will be hurt, for the other person is given to anger and resentment. However, he is not firmly attached to his view and he relinquishes easily, and I can make that person emerge from the unwholesome and establish him in the wholesome.
It is a mere trifle that the other person will be hurt, but it is a much greater thing that I can make that person emerge from the unwholesome and establish him in the wholesome.’ If such occurs to you, bhikkhus, it is proper to speak.
12. “Then it may occur to you, bhikkhus: ‘I shall be troubled, but the other person will not be hurt; for the other person is not given to anger and resentment, though he is firmly attached to his view and he relinquishes with difficulty; yet I can make that person emerge from the unwholesome and establish him in the wholesome.
It is a mere trifle that I shall be troubled, but it is a much greater thing that I can make that person emerge from the unwholesome and establish him in the wholesome.’ If such occurs to you, bhikkhus, it is proper to speak.
13. “Then it may occur to you, bhikkhus: ‘I shall be troubled and the other person will be hurt; [242] for the other person is given to anger and resentment, and he is firmly attached to his view and he relinquishes with difficulty; yet I can make that person emerge from the unwholesome and establish him in the wholesome.
It is a mere trifle that I shall be troubled and the other person hurt, but it is a much greater thing that I can make that person emerge from the unwholesome and establish him in the wholesome.’ If such occurs to you, bhikkhus, it is proper to speak.
14. “Then it may occur to you, bhikkhus: ‘I shall be troubled and the other person will be hurt; for the other person is given to anger and resentment, and he is firmly attached to his view and he relinquishes with difficulty; and I cannot make that person emerge from the unwholesome and establish him in the wholesome.’ One should not underrate equanimity towards such a person.
15. “While you are training in concord, with mutual appreciation, without disputing, there might arise mutual verbal friction, insolence in views, mental annoyance, bitterness, and dejection.
Then whichever bhikkhu you think is the most reasonable of those who side together on the one part should be approached and addressed thus: ‘While we were training in concord, friend, with mutual appreciation, without disputing, there arose mutual verbal friction, insolence in views, mental annoyance, bitterness, and dejection.
If the Recluse knew, would he censure that?’974 Answering rightly, the bhikkhu would answer thus: ‘While we were training… If the Recluse knew, he would censure that.’
“‘But, friend, without abandoning that thing, can one realise Nibbāna?’ Answering rightly, the bhikkhu would answer thus: ‘Friend, without abandoning that thing, one cannot realise Nibbāna.’975
16. “Then whichever bhikkhu you think is the most reasonable of those who side together on the opposite part should be approached and addressed thus: ‘While we were training in concord, friend, with mutual appreciation, without disputing, there arose mutual verbal friction, insolence in views, mental annoyance, bitterness, and dejection.
If the Recluse knew, would he censure that?’ Answering rightly, the bhikkhu would answer thus: ‘While we were training… If the Recluse knew, he would censure that.’
“‘But, friend, without abandoning that thing, can one realise Nibbāna?’ Answering rightly, the bhikkhu would answer thus: [243] ‘Friend, without abandoning that thing, one cannot realise Nibbāna.’
17. “If others should ask that bhikkhu thus: ‘Was it the venerable one who made those bhikkhus emerge from the unwholesome and established them in the wholesome?’ answering rightly, the bhikkhu would answer thus: ‘Here, friends, I went to the Blessed One. The Blessed One taught me the Dhamma. Having heard that Dhamma, I spoke to those bhikkhus. The bhikkhus heard that Dhamma, and they emerged from the unwholesome and became established in the wholesome.’
Answering thus, the bhikkhu neither exalts himself nor disparages others; he answers in accordance with the Dhamma in such a way that nothing which provides a ground for censure can be legitimately deduced from his assertion.”
That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.
Hết phần 103. Kinh Nghĩ Như Thế Nào (Kinti sutta)
(Lên đầu trang)
Tập 3 có tổng cộng 52 phần.
Xem phần trước |||| Xem phần tiếp theo
Tải về dạng file RTF
(Lên đầu trang)
Tập 3 có tổng cộng 52 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 3.22.100.180 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:
Phạm Thiên Pascal Bui Nguyễn Sĩ Long Phan Huy Triều Tam Thien Tam Tri Huynh caokiem hoangquycong Lãn Tử Ton That Nguyen ngtieudao Viên Hiếu Thành Chúc Huy Trương Quang Quý Lê Quốc Việt Du Miên Quang-Tu Vu phamthanh210 An Khang 63 Vạn Phúc zeus7777 Trương Ngọc Trân Diệu Tiến Nguyên Ngọc Trần Thị Huyền Thiện Diệu Nguyễn Văn Minh Diệu Âm Phúc Thành Thiền Khách nước Bui Tuyet Lan Xuân Thôn Nguyên Độ Thích Quảng Ba Pháp Tâm Dinhvinh1964 Yduongvan Trí Tuệ Từ Bi Tiến Mạnh Hoat Khong ... ...
Hoa Kỳ (119 lượt xem) - Việt Nam (75 lượt xem) - French Southern Territories (14 lượt xem) - Saudi Arabia (2 lượt xem) - Nga (1 lượt xem) - ... ...
Phạm Thiên Pascal Bui Nguyễn Sĩ Long Phan Huy Triều Tam Thien Tam Tri Huynh caokiem hoangquycong Lãn Tử Ton That Nguyen ngtieudao Viên Hiếu Thành Chúc Huy Trương Quang Quý Lê Quốc Việt Du Miên Quang-Tu Vu phamthanh210 An Khang 63 Vạn Phúc zeus7777 Trương Ngọc Trân Diệu Tiến Nguyên Ngọc Trần Thị Huyền Thiện Diệu Nguyễn Văn Minh Diệu Âm Phúc Thành Thiền Khách nước Bui Tuyet Lan Xuân Thôn Nguyên Độ Thích Quảng Ba Pháp Tâm Dinhvinh1964 Yduongvan Trí Tuệ Từ Bi Tiến Mạnh Hoat Khong ... ... Hoa Kỳ (119 lượt xem) - Việt Nam (75 lượt xem) - French Southern Territories (14 lượt xem) - Saudi Arabia (2 lượt xem) - Nga (1 lượt xem) - ... ...