{"id":34464,"date":"2022-08-10T03:21:01","date_gmt":"2022-08-09T20:21:01","guid":{"rendered":"https:\/\/tamhoc.org\/?p=34464"},"modified":"2022-08-12T01:57:43","modified_gmt":"2022-08-11T18:57:43","slug":"ton-gia-sabhiya-du-si-noi-tieng-ve-bien-chung-80-vi-truong-lao-nhom-trai","status":"publish","type":"post","link":"https:\/\/tamhoc.org\/trang-chu\/2022\/08\/10\/ton-gia-sabhiya-du-si-noi-tieng-ve-bien-chung-80-vi-truong-lao-nhom-trai\/","title":{"rendered":"T\u00f4n gi\u1ea3 Sabhiya \u2013 du s\u0129 n\u1ed5i ti\u1ebfng v\u1ec1 bi\u1ec7n ch\u1ee9ng ( 80 v\u1ecb tr\u01b0\u1edfng l\u00e3o &#8211; nh\u00f3m tr\u00e1i)"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-post\" data-elementor-id=\"34464\" class=\"elementor elementor-34464\">\n\t\t\t\t\t\t<div class=\"elementor-inner\">\n\t\t\t\t<div class=\"elementor-section-wrap\">\n\t\t\t\t\t\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-4c5fcf1 elementor-section-full_width 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elementor-element-57e19f8\" data-id=\"57e19f8\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-3c1a099 elementor-widget elementor-widget-text-editor\" data-id=\"3c1a099\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-text-editor elementor-clearfix\">\n\t\t\t\t<button onclick=\"history.back()\"><<<\/button>\n<button onclick=\"history.forward()\">>><\/button>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<\/p>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-25456bf2 elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"25456bf2\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t\t\t<div class=\"elementor-row\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-4cc25f1\" data-id=\"4cc25f1\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-15b4442f elementor-widget elementor-widget-text-editor\" data-id=\"15b4442f\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-text-editor elementor-clearfix\">\n\t\t\t\t<!-- wp:paragraph -->\n<p><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:heading -->\n<h2>I. Gi\u1edbi thi\u1ec7u chung<\/h2>\n<!-- \/wp:heading -->\n\n<!-- wp:paragraph -->\n<p>\u00a0T\u00f4n gi\u1ea3 Sabhiya \u2013 du s\u0129 n\u1ed5i ti\u1ebfng v\u1ec1 bi\u1ec7n ch\u1ee9ng.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:heading -->\n<h2>II. Tr\u01b0\u1edfng l\u00e3o t\u0103ng k\u1ec7 &#8211; Ti\u1ec3u b\u1ed9 kinh Nikaya<\/h2>\n<!-- \/wp:heading -->\n\n<!-- wp:heading {\"level\":4} -->\n<h4 id=\"ftoc-heading-5\">(CLXXXVIII) Sabhiya (Thera. 33)<\/h4>\n<!-- \/wp:heading -->\n\n<!-- wp:paragraph -->\n<p><br>Trong th\u1eddi \u0111\u1ee9c Ph\u1eadt hi\u1ec7n t\u1ea1i, ng\u00e0i sanh trong gia \u0111\u00ecnh con g\u00e1i m\u1ed9t ho\u00e0ng t\u1ed9c, ng\u01b0\u1eddi con g\u00e1i n\u00e0y \u0111\u01b0\u1ee3c cha m\u1eb9 giao cho m\u1ed9t v\u1ecb du s\u0129 h\u01b0\u1edbng d\u1eabn \u0111\u1ec3 n\u00e0ng c\u00f3 th\u1ec3 h\u1ecdc gi\u00e1o l\u00fd v\u00e0 n\u1ebfp s\u1ed1ng tu h\u00e0nh. Sabhiya khi l\u1edbn l\u00ean c\u0169ng tr\u1edf th\u00e0nh m\u1ed9t du s\u0129, h\u1ecdc h\u1ecfi nhi\u1ec1u kinh k\u1ec7 t\u1ee5ng, tr\u1edf th\u00e0nh m\u1ed9t nh\u00e0 l\u00fd lu\u1eadn s\u1eafc b\u00e9n, kh\u00f4ng ai s\u00e1nh n\u1ed5i. D\u1ef1ng am b\u00ean c\u1eeda th\u00e0nh, ng\u00e0i d\u1ea1y h\u1ecdc cho con ch\u00e1u c\u00e1c ho\u00e0ng t\u1ed9c, ng\u00e0i ngh\u0129 ra hai m\u01b0\u01a1i c\u00e2u h\u1ecfi \u0111\u1ec3 ng\u00e0i h\u1ecfi c\u00e1c v\u1ecb tu s\u0129 v\u00e0 B\u00e0-la-m\u00f4n. Trong khi Sabhiyasutta, c\u00f3 ghi l\u00e0 m\u1ed9t B\u00e0-la-m\u00f4n, t\u1eeb c\u00f5i T\u1ecbnh c\u01b0 thi\u00ean, \u0111\u00e3 ngh\u0129 ra c\u00e1c c\u00e2u h\u1ecfi \u1ea5y. Th\u1ebf T\u00f4n khi \u0111i \u0111\u1ebfn V\u01b0\u01a1ng X\u00e1, tinh x\u00e1 Tr\u00fac L\u00e2m, \u0111\u00e3 tr\u1ea3 l\u1eddi c\u00e1c c\u00e2u h\u1ecfi v\u00e0 Sabhiya kh\u1edfi l\u00f2ng tin, xu\u1ea5t gia v\u00e0 ch\u1ee9ng qu\u1ea3 A-la-h\u00e1n.<br>Khi ng\u00e0i khuy\u00ean d\u1ea1y c\u00e1c T\u1ef7-kheo \u0111\u00e3 theo phe Devadatta, ng\u00e0i n\u00f3i l\u00ean nh\u1eefng b\u00e0i k\u1ec7 nh\u01b0 sau:<br>274. Ng\u01b0\u1eddi kh\u00e1c kh\u00f4ng r\u00f5 bi\u1ebft,<br>Ta \u1edf \u0111\u00e2y m\u1ed9t th\u1eddi,<br>T\u1ea1i \u0111\u00e2y, b\u1eadc c\u00f3 tr\u00ed,<br>Bi\u1ebft v\u1eady s\u1ed1ng t\u1ecbnh ch\u1ec9.<br>275. Khi h\u1ecd kh\u00f4ng r\u00f5 bi\u1ebft,<br>H\u1ecd l\u00e0m nh\u01b0 b\u1ea5t t\u1eed;<br>Khi h\u1ecd r\u00f5 bi\u1ebft ph\u00e1p,<br>Gi\u1eefa b\u1ec7nh, h\u1ecd kh\u00f4ng b\u1ec7nh.<br>276. Ai s\u1edf h\u00e0nh ph\u00f3ng \u0111\u00e3ng,<br>C\u1ea5m gi\u1edbi b\u1ecb u\u1ebf nhi\u1ec5m,<br>Ph\u1ea1m h\u1ea1nh \u0111\u00e1ng nghi ng\u1edd,<br>V\u1ecb \u1ea5y ch\u1ee9ng qu\u1ea3 l\u1edbn,<br>277. S\u1ed1ng gi\u1eefa \u0111\u1ed3ng Ph\u1ea1m h\u1ea1nh,<br>Kh\u00f4ng \u0111\u01b0\u1ee3c tr\u1ecdng, t\u00f4n k\u00ednh,<br>V\u1ecb \u1ea5y xa Di\u1ec7u ph\u00e1p,<br>Nh\u01b0 tr\u1eddi xa \u0111\u1ea5t li\u1ec1n.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:heading -->\n<h2>III.  https:\/\/tipitaka.fandom.com\/wiki\/Thera_4.3:_Sabhiya<\/h2>\n<!-- \/wp:heading -->\n\n<!-- wp:paragraph -->\n<p><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:heading {\"level\":4} -->\n<h4>Chapter IV.<br>&nbsp;Four Verses<\/h4>\n<!-- \/wp:heading -->\n\n<!-- wp:heading {\"level\":3} -->\n<h3>188. Sabhiya<\/h3>\n<!-- \/wp:heading -->\n\n<!-- wp:paragraph -->\n<p>In the time of our Exalted One(Buddha) he took rebirth as the son of a nobleman&#8217;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.<sup>[1]<\/sup>&nbsp;There, too, it is told how the Exalted One(Buddha), when he came to R\u0101jagaha,&nbsp;to the Bamboo Grove, so answered the questions, that Sabhiya believed on him, and entering the Monk\u2019s order, established insight and won arahantship(enlightenment).<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>But after this it was in addressing the bhikkhus(monks) who sided with the seceding Devadatta that he spoke these verses:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:separator -->\n<hr class=\"wp-block-separator\"\/>\n<!-- \/wp:separator -->\n\n<!-- wp:paragraph -->\n<p><strong>[275]<\/strong>&nbsp;Pare ca na vij\u0101nanti mayamettha yam\u0101mase,||<br>Ye ca tattha vij\u0101nanti tato sammanti medhag\u0101.|| ||<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>[276]<\/strong>&nbsp;Yad\u0101 ca avij\u0101nant\u0101 iriyantyamar\u0101 viya,||<br>Vij\u0101nanti ca ye mma\u0271 \u0101turesu an\u0101tur\u0101.|| ||<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>[277]<\/strong>&nbsp;Ya\u0271 ki\u00f1ci sithila\u0271 kamma\u0271 sa\u014bkili\u1e6d\u1e6dha\u0271 ca ya\u0271 vata\u0271,||<br>Sa\u014bkassara\u0271 brahmacariya\u0271 na ta\u0271 hoti mahapphala\u0271.|| ||<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>[278]<\/strong>&nbsp;Yassa sabrahmac\u0101risu g\u0101ravo n\u016bpalabbhati,||<br>\u0100rak\u0101 hoti saddhamm\u0101 nabha\u0271 puthuviy\u0101 yath\u0101&#8217; ti.|| ||<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:separator -->\n<hr class=\"wp-block-separator\"\/>\n<!-- \/wp:separator -->\n\n<!-- wp:paragraph -->\n<p><strong>[275]<\/strong>&nbsp;People can never really understand That we are here but for a little spell.<sup>[2]<\/sup>&nbsp;<strong>[178]<\/strong>&nbsp;But they who grasp this truth indeed,<br>cause all strife and quarrels to dissipate.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>[276]<\/strong>&nbsp;And whereas they who cannot understand.<br>Deport themselves as they immortals were.<br>They who can really understand the Path(Dhamma)<br>Are as the hale amid a world diseased.<sup>[3]<\/sup><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>[277]<\/strong>&nbsp;All flaccid action, all corrupted rites,<br>Suspicious conduct in religious life:<br>On all such work follows no high reward.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>[278]<\/strong>&nbsp;He who among his fellow-monks wins<br>No reverence is far from the good Path(Dhamma),<br>As is the firmament far from the earth.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:separator -->\n<hr class=\"wp-block-separator\"\/>\n<!-- \/wp:separator -->\n\n<!-- wp:paragraph -->\n<p><sup>[1]<\/sup>&nbsp;See&nbsp;Sutta-Nip\u0101ta,&nbsp;verses 510-547. Of the verses here ascribed to Sabhiya, 275, 277 =&nbsp;<em>Dhammapada,<\/em>&nbsp;verses 6, 312, verse 6 being there, as in&nbsp;<em>Vin. Texts,<\/em>&nbsp;ii. 306&nbsp;<em>f.,<\/em>&nbsp;put into the mouth of the Buddha addressing the quarrelsome&nbsp;Kosamb\u012b&nbsp;bhikkhus(monks).<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[2]<\/sup>&nbsp;&#8216;People&#8217;: &#8216;All except the wise.&#8217;&nbsp;<em>Cy.<\/em>&nbsp;Line 2: We walk constantly near to Death.&#8217;&nbsp;<em>(Cy.)<\/em>&nbsp;This reading is vindicated by the opposed: &#8216;as they immortals were,&#8217; next verse.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[3]<\/sup>&nbsp;This line =&nbsp;<em>Dhammapada,<\/em>&nbsp;verso 198 (half the \u015bloka). 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.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:separator -->\n<hr class=\"wp-block-separator\"\/>\n<!-- \/wp:separator -->\n\n<!-- wp:heading {\"level\":3} -->\n<h3>4.3 [188] Commentary on the stanza of Sabhiyatthera<\/h3>\n<!-- \/wp:heading -->\n\n<!-- wp:paragraph -->\n<p>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 parinibb\u0101na and a gold shrine was set up, he, together with six sons of good family making himself the seventh, became monks in the dispensation (s\u0101sane), took hold of their mental exercise (kamma\u1e6d\u1e6dh\u0101na), dwelt in the forest, and not being able to bring about distinction (visesa), he said to the rest thus:\u2013 \u201cOn 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 (dukkh\u0101); Come! Let us faster a ladder, climb up a hill and do our duties of a monk regardless of our bodies and lives.\u201d They did likewise.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>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; \u201cVenerable 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\u2019s duties (dhamma); you might engage yourself in your own happy dwelling visibly (di\u1e6d\u1e6dhadhamma). Not being able to make them agreeable (to his gift) the thera went away.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Thereafter, one of them, with the lapse of two or three days, visualised the fruition of the stage of never-returner (an\u0101g\u0101mi), accompanied by higher knowledge (abhi\u00f1\u00f1\u0101), said but likewise, and went away, on having been rejected by them. Among them, the canker-free (khi\u1e47asava) thera entered parinibb\u0101na; the never-returner (an\u0101g\u0101mi) arose among the pure-living brahm\u0101s (suddhavasa). The rest of them died as common monks (puthujjana), enjoyed divine prosperity in direct and reverse order in the six sensual celestial spheres (k\u0101masagga), 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 Gand\u0101ra, the third (took his conception) in the kingdom of B\u0101h\u012bra; the fourth took (his) conception in the womb of a daughter of good family (kulad\u0101rik\u0101) in Rajagaha; the fifth took conception in the womb of a certain lady ascetic-wanderer (paribb\u0101jaka). 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 (paribb\u0101jaka) saying; \u201cLet our daughter know different doctrines (samayantara).\u201d Thereupon a wandering philosopher, (paribb\u0101jaka) went astray (vippa\u1e6dipajji) 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 (sabh\u0101) 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 (satth\u0101ni) became a great controversialist (mah\u0101v\u0101di) and wandering about in pursuit of controversy (v\u0101dappasato) 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 (sippa\u1e43) 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 jh\u0101na arise and sprang up in the brahm\u0101 world, and kept on asking these and those brahmins (to answer them). They were not able to explain (by\u0101katu\u1e43) the meaning of those question of his. In the commentary on Sabhiyasutta, however, there had come thus: \u201cBrahm\u0101s of pure abodes (Suddhav\u0101sa) prepared those questions and gave.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>When, however, the Blessed One, having turned His excellent wheel of truth (dhamma), in due course, reached Rajagaha and dwelt at the bamboo grove (Ve\u1e37uvana), 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 (vipassana\u1e43) got established and attained Arahantship. Hence, has it been said in the Apad\u0101na:\u2013<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u201cWhen the Sage Kakusandha, who had<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>spent his holy life (br\u0101hma\u1e47assa<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>vusimato) was going out to (His)<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>day-stay (siesta), I offered a<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>pair of slippers to tread upon (akkamana)<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>It was but in this aeon (kappa) that<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>I made my offering in charity; I do<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>not remember any evil existence; this<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>is the fruitful result of (my offering of)<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>slippers (akkamana)<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>My depravity (kilesa) had been burnt. \u2026<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Buddha\u2019s instruction had been carried<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>out.\u201d<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>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 (pakkhik\u0101) with Devadatta when the latter made his effort to split (bheda) the Sa\u1e45gha.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>275. \u201cOthers do not know clearly that they<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>must die here. Those who have clear<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>knowledge there, have their quarrels<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>come to an end consequently.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>276. \u201cWhen people do not know clearly,<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>they conduct themselves as if they<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>are not liable to death; whoever know<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>the truth (dhamma) clearly they are<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>free from fever (\u0101tura) among those<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>afflicted with fever.\u201d<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>277. \u201cWhatever deed has been done lightly,<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>whatever conduct is corrupted, and<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>the holy life of thinking doubtfully,<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>all that is not conducive to great<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>fruitful result.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>278. \u201cHe who does not gain respect among<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>his fellow leaders of holy life, is<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>far away from the excellent truth,<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(dhamma) similar to the sky high above<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>the earth.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>There, pare means: having put aside the wise, thereafter the others; those who are in pursuit (pasut\u0101) of disputes by way of illuminating the basis of such breakings as \u201cWhat is not truth (dhamma) is truth. (dhamma)\u201d and \u201cWhat is truth is not truth (dhamma)\u201d and so on, are known as other people (pare). They making dispute there, do not know thus: \u201cWe come to death Yam\u0101mase), we cease, we come to ruin, we go to the presence of death permanently and constantly.\u201d Ye ca tattha vij\u0101nanti means: people who are wise there know clearly thus: \u201cWe go to the vicinity of death.\u201d Tato sammanti medhag\u0101 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 (pa\u1e6dipatti) 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 (s\u0101sanato) owing to their not taking the advice and instruction of the Master; as long as they do ont understand clearly thus: \u201cWe having held the wrong grip, by means of aptly rebuking (pa\u1e6diniggaha) the dispensation (s\u0101sanassa), here in this world, restrain and make exertion,\u201d so long disputes do not die (v\u016bpassammanti); 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.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Yad\u0101 means at whatever time. Avij\u0101nant\u0101 means: those who do not know either the means of dispelling (v\u016bpasama) of disputes or the truths and untruths (dhamm\u0101dhamma) from the angle of their true identity (y\u0101th\u0101vato). Iriyantya\u2019 mar\u0101 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 (amar\u0101); then, the dispute will never die (v\u016bpasammati). Vij\u0101nanti ca ye dhamma\u1e43, \u0101turesu an\u0101tur\u0101 means: whoever, however, do know according to the truth (yath\u0101bh\u016bta\u1e43) they dwell un-afflicted, devoid of depravity and disease (an\u012bgh\u0101) among those who are afflicted with the ailment of depravity (kilesa); under their influence, the dispute does but definitely die (v\u016bpasammati); thus, is the significance.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ya\u1e43 ki\u00f1ci sithila\u1e43 kamma\u1e43 means: whatever there is good deed done by being lax (s\u0101thali) by making a loose grip after having adhered by (so) doing (kara\u1e47ena). Sa\u1e43kili\u1e6d\u1e6dha\u1e43 means: the taking upon oneself the observance (sam\u0101d\u0101na) 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. Sa\u1e45kassara\u1e43 means: having remembered, suspected and doubted with doubts (asa\u1e45ka) or of himself in this manner as: \u201cSurely, these monks, having come to know my conduct (cariya) must have assembled being desirous of suspending me\u201d 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 (as\u0101ruppa\u1e43) in the monastery, it should not be suspected by others as: \u201cSurely, it must have been done by such and such a monk (asaka). Na ta\u1e43 hoti means: that holy conduct (brahmaccariya) and doing of monk\u2019s duties of such a character (evar\u016bpa\u1e43) 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\u2019s 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.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>G\u0101ravo n\u016bpalabbhati 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 (padakkhi\u1e47a) owing to instruction. \u0100rak\u0101 hoti saddhamm\u0101 means: that individual of this type becomes far away from the good life (dhamma) of proper performance (pa\u1e6dipatti) and the good life (sadhamma) of proper penetration (pa\u1e6divedha); indeed, teachers do not teach him; not being taught and not taking upon himself any righteous observance (an\u0101diyanto) he does not regulate his life (rightly); not regulating his life (rightly) how can be aptly penetrate into the (noble) truths (sacc\u0101ni). Therefore, he said; \u201c\u0100rak\u0101 hoti saddhamma, he is far away from good truth.\u201d According as what? \u201cNibha\u1e43 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:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u201cFar is the sky and far is the earth:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>that further shore of the ocean is afar.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>O King! Still more far away than that,<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>indeed, is the truth (dhamma) of good<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>people from the wicked people.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The Commentary on the stanza of the thera Sabhiya is complete.<\/p>\n<!-- \/wp:paragraph -->\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-e95d93c elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"e95d93c\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-no\">\n\t\t\t\t\t\t\t<div class=\"elementor-row\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-393d9a9\" data-id=\"393d9a9\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-082ccbb elementor-widget elementor-widget-text-editor\" data-id=\"082ccbb\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-text-editor elementor-clearfix\">\n\t\t\t\t<p>\t\t<div data-elementor-type=\"section\" data-elementor-id=\"19045\" class=\"elementor elementor-19045\">\n\t\t\t\t\t<div class=\"elementor-section-wrap\">\n\t\t\t\t\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-f8b8b8e elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"f8b8b8e\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t\t\t<div class=\"elementor-row\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-509c7c7\" data-id=\"509c7c7\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-611697d elementor-widget elementor-widget-text-editor\" data-id=\"611697d\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-text-editor elementor-clearfix\">\n\t\t\t\t<p>S\u00e1ch \u0111i\u1ec3n t\u1eeb Online &#8211; Th\u1eddi Ph\u1eadt t\u1ea1i th\u1ebf T\u00e2m H\u1ecdc 2022 : m\u1ed9t cu\u1ed1n s\u00e1ch d\u1ea1ng webs , s\u01b0u t\u1ea7m c\u00e1c t\u00e0i li\u1ec7u v\u1ec1 Cu\u1ed9c \u0111\u1eddi \u0110\u1ee9c Ph\u1eadt , c\u00e2u chuy\u1ec7n t\u1ea1i th\u1ebf v\u00e0 ti\u1ec1n ki\u1ebfp. Ngo\u00e0i ra s\u00e1ch c\u00f2n tra c\u1ee9u nh\u1eefng ng\u01b0\u1eddi v\u00e0 cu\u1ed9c \u0111\u1eddi c\u1ee7a ng\u01b0\u1eddi \u0111\u00f3 c\u00f9ng th\u1eddi Ph\u1eadt t\u1ea1i th\u1ebf<\/p>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<\/p>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t\t\t\t\t\t<\/div>\n\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t","protected":false},"excerpt":{"rendered":"<p>Home I. Gi\u1edbi thi\u1ec7u chung \u00a0T\u00f4n gi\u1ea3 Sabhiya \u2013 du s\u0129 n\u1ed5i ti\u1ebfng v\u1ec1 bi\u1ec7n ch\u1ee9ng. II. Tr\u01b0\u1edfng l\u00e3o t\u0103ng k\u1ec7 &#8211; Ti\u1ec3u b\u1ed9 kinh Nikaya (CLXXXVIII) Sabhiya\u2026<\/p>\n","protected":false},"author":1,"featured_media":26172,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"elementor_canvas","format":"standard","meta":{"footnotes":""},"categories":[344],"tags":[],"td_series":[],"class_list":["post-34464","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-80-vi-dai-truong-lao"],"_links":{"self":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/34464","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/comments?post=34464"}],"version-history":[{"count":4,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/34464\/revisions"}],"predecessor-version":[{"id":34842,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/34464\/revisions\/34842"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/media\/26172"}],"wp:attachment":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/media?parent=34464"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/categories?post=34464"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/tags?post=34464"},{"taxonomy":"td_series","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/td_series?post=34464"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}