I. Giới thiệu chung

 Tôn giả Sabhiya – du sĩ nổi tiếng về biện chứng.

II. Trưởng lão tăng kệ – Tiểu bộ kinh Nikaya

(CLXXXVIII) Sabhiya (Thera. 33)

Trong thời đức Phật hiện tại, ngài sanh trong gia đình con gái một hoàng tộc, người con gái này được cha mẹ giao cho một vị du sĩ hướng dẫn để nàng có thể học giáo lý và nếp sống tu hành. Sabhiya khi lớn lên cũng trở thành một du sĩ, học hỏi nhiều kinh kệ tụng, trở thành một nhà lý luận sắc bén, không ai sánh nổi. Dựng am bên cửa thành, ngài dạy học cho con cháu các hoàng tộc, ngài nghĩ ra hai mươi câu hỏi để ngài hỏi các vị tu sĩ và Bà-la-môn. Trong khi Sabhiyasutta, có ghi là một Bà-la-môn, từ cõi Tịnh cư thiên, đã nghĩ ra các câu hỏi ấy. Thế Tôn khi đi đến Vương Xá, tinh xá Trúc Lâm, đã trả lời các câu hỏi và Sabhiya khởi lòng tin, xuất gia và chứng quả A-la-hán.
Khi ngài khuyên dạy các Tỷ-kheo đã theo phe Devadatta, ngài nói lên những bài kệ như sau:
274. Người khác không rõ biết,
Ta ở đây một thời,
Tại đây, bậc có trí,
Biết vậy sống tịnh chỉ.
275. Khi họ không rõ biết,
Họ làm như bất tử;
Khi họ rõ biết pháp,
Giữa bệnh, họ không bệnh.
276. Ai sở hành phóng đãng,
Cấm giới bị uế nhiễm,
Phạm hạnh đáng nghi ngờ,
Vị ấy chứng quả lớn,
277. Sống giữa đồng Phạm hạnh,
Không được trọng, tôn kính,
Vị ấy xa Diệu pháp,
Như trời xa đất liền.

III. https://tipitaka.fandom.com/wiki/Thera_4.3:_Sabhiya

Chapter IV.
 Four Verses

188. Sabhiya

In the time of our Exalted One(Buddha) he took rebirth as the son of a nobleman’s daughter, whose parents had committed her to the charge of a Wanderer, that she might learn other doctrines and usages. Sabhiya, when grown up, also became a Wanderer, and learning various recitations, became a great dialectician, and found none to equal him. Making his hermitage by the city gate, he gave lessons to the children of noblemen and others, and devised twenty questions, which he asked monks and brahmins(priests) . In the narrative to the Sabhiya-Sutta it is handed down, that a Brahma(ArchAngel) god from the Pure Abodes heaven(Suddhavasa loka) devised the questions.^[1] There, too, it is told how the Exalted One(Buddha), when he came to Rājagaha, to the Bamboo Grove, so answered the questions, that Sabhiya believed on him, and entering the Monk’s order, established insight and won arahantship(enlightenment).

But after this it was in addressing the bhikkhus(monks) who sided with the seceding Devadatta that he spoke these verses:

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[275] Pare ca na vijānanti mayamettha yamāmase,||
Ye ca tattha vijānanti tato sammanti medhagā.|| ||

[276] Yadā ca avijānantā iriyantyamarā viya,||
Vijānanti ca ye mmaɱ āturesu anāturā.|| ||

[277] Yaɱ kiñci sithilaɱ kammaɱ saŋkiliṭṭhaɱ ca yaɱ vataɱ,||
Saŋkassaraɱ brahmacariyaɱ na taɱ hoti mahapphalaɱ.|| ||

[278] Yassa sabrahmacārisu gāravo nūpalabbhati,||
Ārakā hoti saddhammā nabhaɱ puthuviyā yathā’ ti.|| ||

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[275] People can never really understand That we are here but for a little spell.^[2] [178] But they who grasp this truth indeed,
cause all strife and quarrels to dissipate.

[276] And whereas they who cannot understand.
Deport themselves as they immortals were.
They who can really understand the Path(Dhamma)
Are as the hale amid a world diseased.^[3]

[277] All flaccid action, all corrupted rites,
Suspicious conduct in religious life:
On all such work follows no high reward.

[278] He who among his fellow-monks wins
No reverence is far from the good Path(Dhamma),
As is the firmament far from the earth.

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^[1] See Sutta-Nipāta, verses 510-547. Of the verses here ascribed to Sabhiya, 275, 277 = Dhammapada, verses 6, 312, verse 6 being there, as in Vin. Texts, ii. 306 f., put into the mouth of the Buddha addressing the quarrelsome Kosambī bhikkhus(monks).

^[2] ‘People’: ‘All except the wise.’ Cy. Line 2: We walk constantly near to Death.’ (Cy.) This reading is vindicated by the opposed: ‘as they immortals were,’ next verse.

^[3] This line = Dhammapada, verso 198 (half the śloka). It is interesting to note that the Commentary on verse 6 of the Dhamma-pada is verbatim the same as that by Dhammapala, while that on verse 312 is nearly so.

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4.3 [188] Commentary on the stanza of Sabhiyatthera

The stanza, starting with Pare ca constitutes that of the venerable thera Sabhiya. What is the origin? This one also, having done devoted deeds of service toward former Buddhas, accumulating acts of merit in this and that existence, was reborn in a family home at the time of the Glorious One Kakusandha and on having attained the age of intelligence, he one day happened to have met the Master on His way to His day stay, became pious-minded and offered Him a pair of slippers. On account of that act of merit, he wandered about his rounds of repeated rebirths among divine and human beings; when the Blessed One Kassapa passed away into parinibbāna and a gold shrine was set up, he, together with six sons of good family making himself the seventh, became monks in the dispensation (sāsane), took hold of their mental exercise (kammaṭṭhāna), dwelt in the forest, and not being able to bring about distinction (visesa), he said to the rest thus:– “On our going for alms-food, we happen to have regard for our lives; owing to our regard for our lives also, we are not able to achieve the transcendental truth (dhamma); death as a common monk (puthujjan) is miserable (dukkhā); Come! Let us faster a ladder, climb up a hill and do our duties of a monk regardless of our bodies and lives.” They did likewise.

Then, the great senior monk, among them, became an Arahant with six sorts of higher-knowledge, on that very day, because of his being endowed with sufficing qualification for the attainment of Arahantship (upanissaya), gave (to his fellow-monks) alms food from the northern island of Uttarakura. The other monks rejected the alms-food after having said thus; “Venerable Sir! You are one who had done his duty of accomplishment; but mere conversation with you happens to be a hindrance (for us in our duty-doing); we shall do but our monk’s duties (dhamma); you might engage yourself in your own happy dwelling visibly (diṭṭhadhamma). Not being able to make them agreeable (to his gift) the thera went away.

Thereafter, one of them, with the lapse of two or three days, visualised the fruition of the stage of never-returner (anāgāmi), accompanied by higher knowledge (abhiññā), said but likewise, and went away, on having been rejected by them. Among them, the canker-free (khiṇasava) thera entered parinibbāna; the never-returner (anāgāmi) arose among the pure-living brahmās (suddhavasa). The rest of them died as common monks (puthujjana), enjoyed divine prosperity in direct and reverse order in the six sensual celestial spheres (kāmasagga), and one of them took conception in the royal family of Malla monarch, after having passed away from the divine world, at the time of our Blessed One, the second of them (took his conception) in the family of Gandāra, the third (took his conception) in the kingdom of Bāhīra; the fourth took (his) conception in the womb of a daughter of good family (kuladārikā) in Rajagaha; the fifth took conception in the womb of a certain lady ascetic-wanderer (paribbājaka). It is said that she was the daughter of a certain princely warrior (khattiya). Her parents placed her in charge of a wandering ascetic-philosopher (paribbājaka) saying; “Let our daughter know different doctrines (samayantara).” Thereupon a wandering philosopher, (paribbājaka) went astray (vippaṭipajji) together with her. She became pregnant with him. On having noticed her being pregnant they dragged her out. On going elsewhere, she gave birth (to a son) in a hall (sabhā) on her way. On that account he was given the name Sabhiya, even. On having grown up, he renounced the world, became a wandering ascetic, acquired the learning of various treatises (satthāni) became a great controversialist (mahāvādi) and wandering about in pursuit of controversy (vādappasato) he did not notice any one equal to himself; consequently, he had a hermitage built at the city gate and was dwelling there, teaching his philosophy (sippaṃ) to young princely warriors (khattiya) and so on, when he collected twenty questions which were prepared and given by his mother, who, having come disgusted with (her) womanhood had her jhāna arise and sprang up in the brahmā world, and kept on asking these and those brahmins (to answer them). They were not able to explain (byākatuṃ) the meaning of those question of his. In the commentary on Sabhiyasutta, however, there had come thus: “Brahmās of pure abodes (Suddhavāsa) prepared those questions and gave.

When, however, the Blessed One, having turned His excellent wheel of truth (dhamma), in due course, reached Rajagaha and dwelt at the bamboo grove (Veḷuvana), then, Sabhiya went there, approached the Master, and asked Him those questions. The Master answered those questions of his; thus all should be understood in the manner as had come in the Sabhiya Sutta. Sabhiya, however, when those questions had been explained by the Blessed One, aptly gained pious faith, became a monk, had his spiritual insight (vipassanaṃ) got established and attained Arahantship. Hence, has it been said in the Apadāna:–

“When the Sage Kakusandha, who had

spent his holy life (brāhmaṇassa

vusimato) was going out to (His)

day-stay (siesta), I offered a

pair of slippers to tread upon (akkamana)

It was but in this aeon (kappa) that

I made my offering in charity; I do

not remember any evil existence; this

is the fruitful result of (my offering of)

slippers (akkamana)

My depravity (kilesa) had been burnt. …

Buddha’s instruction had been carried

out.”

Having, however, become an Arahant, he taught the truth (dhamma) by means of four stanzas, in order to give (his) advice to the monks who sided (pakkhikā) with Devadatta when the latter made his effort to split (bheda) the Saṅgha.

275. “Others do not know clearly that they

must die here. Those who have clear

knowledge there, have their quarrels

come to an end consequently.

276. “When people do not know clearly,

they conduct themselves as if they

are not liable to death; whoever know

the truth (dhamma) clearly they are

free from fever (ātura) among those

afflicted with fever.”

277. “Whatever deed has been done lightly,

whatever conduct is corrupted, and

the holy life of thinking doubtfully,

all that is not conducive to great

fruitful result.

278. “He who does not gain respect among

his fellow leaders of holy life, is

far away from the excellent truth,

(dhamma) similar to the sky high above

the earth.

There, pare means: having put aside the wise, thereafter the others; those who are in pursuit (pasutā) of disputes by way of illuminating the basis of such breakings as “What is not truth (dhamma) is truth. (dhamma)” and “What is truth is not truth (dhamma)” and so on, are known as other people (pare). They making dispute there, do not know thus: “We come to death Yamāmase), we cease, we come to ruin, we go to the presence of death permanently and constantly.” Ye ca tattha vijānanti means: people who are wise there know clearly thus: “We go to the vicinity of death.” Tato sammanti medhagā means: indeed, those who know in this manner, having aroused wise (yoniso) mindfulness, regulate their lives for the cessation of disputes and quarrels. Thereupon, owing to that proper performance (paṭipatti) of theirs, those quarrels come to an end (sammanti). In other words pare ca means: those who are others because of being outside the dispensation (sāsanato) owing to their not taking the advice and instruction of the Master; as long as they do ont understand clearly thus: “We having held the wrong grip, by means of aptly rebuking (paṭiniggaha) the dispensation (sāsanassa), here in this world, restrain and make exertion,” so long disputes do not die (vūpassammanti); when, however, whoever understand clearly, according to the truth, the truth (dhamma), untruth(adhamma) etc,. from the angle of truth, untruth and so on among those who are in pursuit of disputes there, under the influence of release from that grip (gaha), consequent upon that, quarrels reckoned as disputes cease (having disappeared) from their presence due to their dependence on those wise mane; thus, the meaning here should be understood in this manner.

Yadā means at whatever time. Avijānantā means: those who do not know either the means of dispelling (vūpasama) of disputes or the truths and untruths (dhammādhamma) from the angle of their true identity (yāthāvato). Iriyantya’ marā viya means: they turn out to be, they behave, they wander about by being agitated (uddhata) arrogant (unnala) fickle (capala), noisy (mukhara), beset with bad words (vippakinnavaca) as if they had gone beyond old age and death and as if they are not mortal (amarā); then, the dispute will never die (vūpasammati). Vijānanti ca ye dhammaṃ, āturesu anāturā means: whoever, however, do know according to the truth (yathābhūtaṃ) they dwell un-afflicted, devoid of depravity and disease (anīghā) among those who are afflicted with the ailment of depravity (kilesa); under their influence, the dispute does but definitely die (vūpasammati); thus, is the significance.

Yaṃ kiñci sithilaṃ kammaṃ means: whatever there is good deed done by being lax (sāthali) by making a loose grip after having adhered by (so) doing (karaṇena). Saṃkiliṭṭhaṃ means: the taking upon oneself the observance (samādāna) of self-corrupting conduct either by wandering about in such improper pasture (gocara) as a harlot (vesi) and so on or by means of such wrong livelihood as fraud and so on. Saṅkassaraṃ means: having remembered, suspected and doubted with doubts (asaṅka) or of himself in this manner as: “Surely, these monks, having come to know my conduct (cariya) must have assembled being desirous of suspending me” after having seen the clergy of monks, although they had met together by way of such any other business as doing Uposatha duties and so on; it means: ought to be remembered with doubts; having heard anything unseemly (asāruppaṃ) in the monastery, it should not be suspected by others as: “Surely, it must have been done by such and such a monk (asaka). Na taṃ hoti means: that holy conduct (brahmaccariya) and doing of monk’s duties of such a character (evarūpaṃ) of that individual is not to bear great fruit; but because of his state of not bearing big fruit, there is no bearing of big fruit for his donors of recluse’s requisites; therefore, a monk should become havituated (vutti) to austerity (sallekha); to one who has become habituated to austerity, even the going down (avasara) of dispute does not exists; thus, is the significance.

Gāravo nūpalabbhati means: there does not exist respect and making reverence to whatever individual, among fellow leaders of holy life who ought to be dealt with respectfully because of their being non-grippers of dedicated donations (padakkhiṇa) owing to instruction. Ārakā hoti saddhammā means: that individual of this type becomes far away from the good life (dhamma) of proper performance (paṭipatti) and the good life (sadhamma) of proper penetration (paṭivedha); indeed, teachers do not teach him; not being taught and not taking upon himself any righteous observance (anādiyanto) he does not regulate his life (rightly); not regulating his life (rightly) how can be aptly penetrate into the (noble) truths (saccāni). Therefore, he said; “Ārakā hoti saddhamma, he is far away from good truth.” According as what? “Nibhaṃ puthaviya yatha means: according as the etherial sky is naturally far away from earth, from the element of earth; they can never become mixed together (sammissa). Even on account of that, he said:

“Far is the sky and far is the earth:

that further shore of the ocean is afar.

O King! Still more far away than that,

indeed, is the truth (dhamma) of good

people from the wicked people.

The Commentary on the stanza of the thera Sabhiya is complete.