{"id":34478,"date":"2022-08-10T16:20:36","date_gmt":"2022-08-10T09:20:36","guid":{"rendered":"https:\/\/tamhoc.org\/?p=34478"},"modified":"2022-08-12T01:54:54","modified_gmt":"2022-08-11T18:54:54","slug":"truong-lao-kimbila-kimila-vi-hoang-than-dong-sakya-xuat-gia-chung-voi-ton-gia-ananda-top-80-truong-lao-nhom-phai","status":"publish","type":"post","link":"https:\/\/tamhoc.org\/trang-chu\/2022\/08\/10\/truong-lao-kimbila-kimila-vi-hoang-than-dong-sakya-xuat-gia-chung-voi-ton-gia-ananda-top-80-truong-lao-nhom-phai\/","title":{"rendered":"Tr\u01b0\u1edfng l\u00e3o Kimbila ( kimila) &#8211; v\u1ecb ho\u00e0ng th\u00e2n d\u00f2ng Sakya xu\u1ea5t gia chung v\u1edbi T\u00f4n gi\u1ea3 \u0100nanda ( top 80 tr\u01b0\u1edfng l\u00e3o &#8211; nh\u00f3m ph\u1ea3i)"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-post\" data-elementor-id=\"34478\" class=\"elementor elementor-34478\">\n\t\t\t\t\t\t<div class=\"elementor-inner\">\n\t\t\t\t<div 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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-1fbfde73 elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"1fbfde73\" 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-38dcb357\" data-id=\"38dcb357\" 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-a7a0879 elementor-widget elementor-widget-text-editor\" data-id=\"a7a0879\" 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:heading -->\n<h2>I. Gi\u1edbi thi\u1ec7u chung<\/h2>\n<!-- \/wp:heading -->\n\n<!-- wp:paragraph -->\n<p>Tr\u01b0\u1edfng l\u00e3o Kimbila ( kimila) &#8211; v\u1ecb ho\u00e0ng th\u00e2n d\u00f2ng Sakya xu\u1ea5t gia chung v\u1edbi T\u00f4n gi\u1ea3 \u0100nanda<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:heading {\"level\":3} -->\n<h3>T\u1eeb https:\/\/www.palikanon.com\/english\/pali_names\/ku\/kimbila.htm<\/h3>\n<!-- \/wp:heading -->\n\n<!-- wp:paragraph -->\n<p>A S\u0101kiyan of Kapilavatthu. He was converted with Bhaddiya and four other S\u0101kyan nobles at Anupiy\u0101, shortly after the Buddha&#8217;s visit to Kapilavatthu (Vin.ii.182; DhA.i.112f). The Therag\u0101th\u0101 Commentary says (ThagA.i.235f; Thag.118, 155f, According to DhA.i.117, Kimbila became an arahant soon after ordination together with Bhagu; see also J.i.140 and AA.i.108) that while at Anupiy\u0101 the Buddha, in order to arouse Kimbila, conjured up a beautiful woman in her prime and then showed her to him passing into old age. Greatly agitated, Kimbila sought the Buddha, heard the Doctrine and, having entered the Order, in due course won arahantship. Kimbila seems to have maintained throughout his early friendship with Anuruddha, dwelling with him and Nandiya, now in this wood or park, now in that. The Buddha visited them at P\u0101c\u012bna-vamsad\u0101ya when he was going away, disgusted with the recalcitrant monks of Kosamb\u012b. (Vin.i.350; J.iii.489; see also Upakkilesa Sutta, M.iii.155ff and ThagA.i.275f). They were in the Gosingas\u0101lavana when the Buddha preached to them the C\u016bla-Gosinga Sutta, at the conclusion of which, D\u012bgha Parajana Yakkha sang the praises of all three (M.i.205ff). Their number was increased by the presence of Bhagu, Kundadh\u0101na, Revata and Ananda, on the occasion when the Buddha preached the Nalakap\u0101na Sutta in the Pal\u0101savana at Nalakap\u0101na (M.i.462ff).<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>In three different places in the Anguttara Nik\u0101ya (A.iii.247; 339; iv.84) record is made of a conversation between Kimbila and the Buddha, when Kimbila asks how the Dhamma could be made to endure long after the Buddha&#8217;s death and what were the causes which might bring about its early disappearance. The conversation took place in the Veluvana (Niceluvana?) in Kimbil\u0101. According to the Anguttara Commentary (AA.ii.642), however, it would appear that the Kimbila mentioned here was not Kimbila the S\u0101kyan but another. We are told that this Kimbila was a setthiputta of Kimbil\u0101. He joined the Order and acquired the power of knowing his previous births. He recollected how he had been a monk at the time when Kassapa Buddha&#8217;s religion was falling into decay, and seeing how the Faith was neglected by its followers, he made a stairway up a cliff and lived there as a recluse. It was this memory of his previous life which prompted Kimbila&#8217;s question.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Elsewhere (S.v.322f ) the Buddha is reported as questioning Kimbila at the same spot on the question of breathing. Kimbila remains silent though the question is put three times. Ananda intervenes and suggests that the Buddha should himself furnish the answer so that the monks may learn it and profit thereby.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>In the time of Kakusandha Buddha, Kimbila had been a householder; after the Buddha&#8217;s death he erected a pavilion of salala-garlands round his cetiya (ThagA.i.235). He is probably to be identified with Salalamandapiya Thera of the Apad\u0101na (Ap.i.333).<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The Dhammapada Commentary (DhA.i.115; iv.126) mentions a story which shows how delicately nurtured Kimbila was. One day, in a discussion with his friends, Anuruddha and Bhaddiya, as to where rice came from, Kimbila remarked that it came from the granary (kotthe).<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>M\u1ed9t S\u0101kiyan c\u1ee7a Kapilavatthu.&nbsp;Ng\u00e0i \u0111\u00e3 \u0111\u01b0\u1ee3c c\u1ea3i \u0111\u1ea1o c\u00f9ng v\u1edbi Bhaddiya v\u00e0 b\u1ed1n qu\u00fd t\u1ed9c S\u0101kyan kh\u00e1c t\u1ea1i Anupiy\u0101, ngay sau chuy\u1ebfn vi\u1ebfng th\u0103m c\u1ee7a \u0110\u1ee9c Ph\u1eadt \u0111\u1ebfn Kapilavatthu (Vin.ii.182; DhA.i.112f).&nbsp;Ch\u00fa gi\u1ea3i Therag\u0101th\u0101 cho bi\u1ebft (ThagA.i.235f; Thag.118, 155f, Theo DhA.i.117, Kimbila \u0111\u00e3 tr\u1edf th\u00e0nh m\u1ed9t v\u1ecb A la h\u00e1n ngay sau khi xu\u1ea5t gia c\u00f9ng v\u1edbi Bhagu; xem th\u00eam Ji140 v\u00e0 AA.i.108) r\u1eb1ng khi \u1edf Anupiy\u0101 \u0110\u1ee9c Ph\u1eadt, \u0111\u1ec3 kh\u01a1i d\u1eady Kimbila, \u0111\u00e3 g\u1ee3i \u00fd cho m\u1ed9t ng\u01b0\u1eddi ph\u1ee5 n\u1eef xinh \u0111\u1eb9p \u0111ang trong th\u1eddi k\u1ef3 ho\u00e0ng kim v\u00e0 sau \u0111\u00f3 \u0111\u01b0a c\u00f4 \u1ea5y cho ng\u00e0i xem khi \u0111\u00e3 b\u01b0\u1edbc v\u00e0o tu\u1ed5i gi\u00e0.&nbsp;V\u00f4 c\u00f9ng k\u00edch \u0111\u1ed9ng, Kimbila \u0111\u00e3 t\u00ecm ki\u1ebfm \u0110\u1ee9c Ph\u1eadt, nghe Gi\u00e1o l\u00fd v\u00e0, khi \u0111\u00e3 nh\u1eadp h\u00e0ng, t\u1ea5t nhi\u00ean \u0111\u00e3 \u0111\u1ea1t \u0111\u01b0\u1ee3c qu\u1ea3 v\u1ecb A la h\u00e1n.&nbsp;Kimbila d\u01b0\u1eddng nh\u01b0 \u0111\u00e3 duy tr\u00ec trong su\u1ed1t t\u00ecnh b\u1ea1n thu\u1edf ban \u0111\u1ea7u c\u1ee7a m\u00ecnh v\u1edbi Anuruddha, s\u1ed1ng v\u1edbi anh v\u00e0 Nandiya, b\u00e2y gi\u1edd trong khu r\u1eebng n\u00e0y ho\u1eb7c c\u00f4ng vi\u00ean, b\u00e2y gi\u1edd \u1edf trong \u0111\u00f3.&nbsp;\u0110\u1ee9c Ph\u1eadt \u0111\u1ebfn th\u0103m h\u1ecd t\u1ea1i P\u0101c\u012bna-vamsad\u0101ya khi Ng\u00e0i \u0111i xa, \u00f4ng ch\u00e1n gh\u00e9t nh\u1eefng tu s\u0129 ngoan c\u1ed1 c\u1ee7a Kosamb\u012b.&nbsp;(Vin.i.350; J.iii.489; xem th\u00eam Upakkilesa Sutta, M.iii.155ff v\u00e0 ThagA.i.275f).&nbsp;H\u1ecd \u1edf trong Gosingas\u0101lavana khi \u0110\u1ee9c Ph\u1eadt thuy\u1ebft gi\u1ea3ng cho h\u1ecd b\u00e0i Kinh C\u016bla-Gosinga, \u1edf ph\u1ea7n k\u1ebft c\u1ee7a b\u00e0i kinh n\u00e0y, D\u012bgha Parajana Yakkha \u0111\u00e3 h\u00e1t ca ng\u1ee3i c\u1ea3 ba v\u1ecb (Mi205ff).&nbsp;S\u1ed1 l\u01b0\u1ee3ng c\u1ee7a h\u1ecd t\u0103ng l\u00ean nh\u1edd s\u1ef1 hi\u1ec7n di\u1ec7n c\u1ee7a Bhagu, Kundadh\u0101na, Revata v\u00e0 Ananda, v\u00e0o d\u1ecbp \u0110\u1ee9c Ph\u1eadt thuy\u1ebft gi\u1ea3ng Kinh Nalakap\u0101na trong Pal\u0101savana t\u1ea1i Nalakap\u0101na (Mi462ff).&nbsp;D\u012bgha Parajana Yakkha h\u00e1t ca ng\u1ee3i c\u1ea3 ba v\u1ecb (Mi205ff).&nbsp;S\u1ed1 l\u01b0\u1ee3ng c\u1ee7a h\u1ecd t\u0103ng l\u00ean nh\u1edd s\u1ef1 hi\u1ec7n di\u1ec7n c\u1ee7a Bhagu, Kundadh\u0101na, Revata v\u00e0 Ananda, v\u00e0o d\u1ecbp \u0110\u1ee9c Ph\u1eadt thuy\u1ebft gi\u1ea3ng Kinh Nalakap\u0101na trong Pal\u0101savana t\u1ea1i Nalakap\u0101na (Mi462ff).&nbsp;D\u012bgha Parajana Yakkha h\u00e1t ca ng\u1ee3i c\u1ea3 ba v\u1ecb (Mi205ff).&nbsp;S\u1ed1 l\u01b0\u1ee3ng c\u1ee7a h\u1ecd t\u0103ng l\u00ean nh\u1edd s\u1ef1 hi\u1ec7n di\u1ec7n c\u1ee7a Bhagu, Kundadh\u0101na, Revata v\u00e0 Ananda, v\u00e0o d\u1ecbp \u0110\u1ee9c Ph\u1eadt thuy\u1ebft gi\u1ea3ng Kinh Nalakap\u0101na trong Pal\u0101savana t\u1ea1i Nalakap\u0101na (Mi462ff).<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u1ede ba n\u01a1i kh\u00e1c nhau trong ghi ch\u00e9p Anguttara Nik\u0101ya (A.iii.247; 339; iv.84) \u0111\u01b0\u1ee3c t\u1ea1o ra v\u1ec1 m\u1ed9t cu\u1ed9c tr\u00f2 chuy\u1ec7n gi\u1eefa Kimbila v\u00e0 \u0110\u1ee9c Ph\u1eadt, khi Kimbila h\u1ecfi l\u00e0m th\u1ebf n\u00e0o Gi\u00e1o ph\u00e1p c\u00f3 th\u1ec3 \u0111\u01b0\u1ee3c th\u1ef1c hi\u1ec7n \u0111\u1ec3 t\u1ed3n t\u1ea1i l\u00e2u sau khi \u0110\u1ee9c Ph\u1eadt nh\u1eadp di\u1ec7t v\u00e0 nh\u1eefng nguy\u00ean nh\u00e2n n\u00e0o c\u00f3 th\u1ec3 d\u1eabn \u0111\u1ebfn s\u1ef1 bi\u1ebfn m\u1ea5t s\u1edbm c\u1ee7a n\u00f3.&nbsp;Cu\u1ed9c tr\u00f2 chuy\u1ec7n di\u1ec5n ra t\u1ea1i Veluvana (Niceluvana?) \u1ede Kimbil\u0101.&nbsp;Tuy nhi\u00ean, theo B\u00ecnh lu\u1eadn Anguttara (AA.ii.642), c\u00f3 v\u1ebb nh\u01b0 Kimbila \u0111\u01b0\u1ee3c \u0111\u1ec1 c\u1eadp \u1edf \u0111\u00e2y kh\u00f4ng ph\u1ea3i l\u00e0 Kimbila ng\u01b0\u1eddi S\u0101kyan m\u00e0 l\u00e0 m\u1ed9t v\u1ecb kh\u00e1c.&nbsp;Ch\u00fang t\u00f4i \u0111\u01b0\u1ee3c bi\u1ebft r\u1eb1ng Kimbila n\u00e0y l\u00e0 m\u1ed9t n\u01a1i \u0111\u1ecbnh c\u01b0 c\u1ee7a Kimbil\u0101.&nbsp;Anh ta gia nh\u1eadp D\u00f2ng v\u00e0 c\u00f3 \u0111\u01b0\u1ee3c s\u1ee9c m\u1ea1nh bi\u1ebft \u0111\u01b0\u1ee3c nh\u1eefng l\u1ea7n sinh tr\u01b0\u1edbc c\u1ee7a m\u00ecnh.&nbsp;Anh ta nh\u1edb l\u1ea1i m\u00ecnh \u0111\u00e3 t\u1eebng l\u00e0 m\u1ed9t nh\u00e0 s\u01b0 nh\u01b0 th\u1ebf n\u00e0o v\u00e0o th\u1eddi \u0111i\u1ec3m t\u00f4n gi\u00e1o c\u1ee7a \u0110\u1ee9c Ph\u1eadt Kassapa \u0111ang suy t\u00e0n, v\u00e0 th\u1ea5y \u0110\u1ee9c tin b\u1ecb c\u00e1c t\u00edn \u0111\u1ed3 b\u1ecf qu\u00ean nh\u01b0 th\u1ebf n\u00e0o,&nbsp;\u00f4ng \u0111\u00e3 l\u00e0m m\u1ed9t c\u1ea7u thang l\u00ean m\u1ed9t v\u00e1ch \u0111\u00e1 v\u00e0 s\u1ed1ng \u1edf \u0111\u00f3 nh\u01b0 m\u1ed9t ng\u01b0\u1eddi \u1ea9n d\u1eadt.&nbsp;Ch\u00ednh k\u00fd \u1ee9c v\u1ec1 ki\u1ebfp tr\u01b0\u1edbc c\u1ee7a anh \u1ea5y \u0111\u00e3 g\u1ee3i l\u00ean c\u00e2u h\u1ecfi c\u1ee7a Kimbila.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u1ede n\u01a1i kh\u00e1c (Sv322f), \u0110\u1ee9c Ph\u1eadt \u0111\u01b0\u1ee3c cho l\u00e0 \u0111ang ch\u1ea5t v\u1ea5n Kimbila t\u1ea1i c\u00f9ng m\u1ed9t \u0111i\u1ec3m v\u1ec1 c\u00e2u h\u1ecfi v\u1ec1 h\u01a1i th\u1edf.&nbsp;Kimbila v\u1eabn im l\u1eb7ng d\u00f9 c\u00e2u h\u1ecfi \u0111\u01b0\u1ee3c \u0111\u01b0a ra ba l\u1ea7n.&nbsp;Ananda can thi\u1ec7p v\u00e0 g\u1ee3i \u00fd r\u1eb1ng ch\u00ednh \u0110\u1ee9c Ph\u1eadt n\u00ean cung c\u1ea5p c\u00e2u tr\u1ea3 l\u1eddi \u0111\u1ec3 c\u00e1c tu s\u0129 c\u00f3 th\u1ec3 t\u00ecm hi\u1ec3u n\u00f3 v\u00e0 thu l\u1ee3i t\u1eeb \u0111\u00f3.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>V\u00e0o th\u1eddi c\u1ee7a \u0110\u1ee9c Ph\u1eadt Kakusandha, Kimbila \u0111\u00e3 t\u1eebng l\u00e0 m\u1ed9t gia ch\u1ee7;&nbsp;sau khi \u0110\u1ee9c Ph\u1eadt nh\u1eadp di\u1ec7t, \u00f4ng \u0111\u00e3 d\u1ef1ng m\u1ed9t gian h\u00e0ng g\u1ed3m c\u00e1c v\u00f2ng hoa salala xung quanh cetiya c\u1ee7a m\u00ecnh (ThagA.i.235).&nbsp;\u00d4ng c\u00f3 l\u1ebd \u0111\u01b0\u1ee3c \u0111\u1ed3ng nh\u1ea5t v\u1edbi Salalamandapiya Thera c\u1ee7a Apad\u0101na (Ap.i.333).<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ch\u00fa gi\u1ea3i Kinh Ph\u00e1p C\u00fa (DhA.i.115; iv.126) \u0111\u1ec1 c\u1eadp \u0111\u1ebfn m\u1ed9t c\u00e2u chuy\u1ec7n cho th\u1ea5y Kimbila \u0111\u00e3 \u0111\u01b0\u1ee3c nu\u00f4i d\u01b0\u1ee1ng c\u1ea9n th\u1eadn nh\u01b0 th\u1ebf n\u00e0o.&nbsp;M\u1ed9t ng\u00e0y n\u1ecd, trong cu\u1ed9c th\u1ea3o lu\u1eadn v\u1edbi nh\u1eefng ng\u01b0\u1eddi b\u1ea1n c\u1ee7a m\u00ecnh, Anuruddha v\u00e0 Bhaddiya, v\u1ec1 ngu\u1ed3n g\u1ed1c c\u1ee7a g\u1ea1o, Kimbila nh\u1eadn x\u00e9t r\u1eb1ng n\u00f3 \u0111\u1ebfn t\u1eeb v\u1ef1a l\u00faa (kotthe).<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><\/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:paragraph -->\n<p>Trong th\u1eddi \u0111\u1ee9c Ph\u1eadt hi\u1ec7n t\u1ea1i, ng\u00e0i sanh \u1edf Kapilavatthu (Ca-t\u1ef3-la-v\u1ec7), trong m\u1ed9t gia \u0111\u00ecnh m\u1ed9t v\u1ecb vua d\u00f2ng h\u1ecd Th\u00edch-ca, t\u00ean l\u00e0 Kimbila, ng\u00e0i h\u01b0\u1edfng \u0111\u01b0\u1ee3c t\u00e0i s\u1ea3n r\u1ea5t nhi\u1ec1u. B\u1eadc \u00d0\u1ea1o S\u01b0 th\u1ea5y \u0111\u01b0\u1ee3c thi\u1ec1n qu\u00e1n c\u1ee7a ng\u00e0i ch\u00edn mu\u1ed3i khi ng\u00e0i \u1edf Anupiya, \u0111\u1ec3 kh\u00edch l\u1ec7 ng\u00e0i, Th\u1ebf T\u00f4n cho hi\u1ec7n l\u00ean m\u1ed9t n\u1eef nh\u00e2n r\u1ea5t \u0111\u1eb9p trong tu\u1ed5i tr\u1ebb v\u00e0 l\u00e0m cho ng\u00e0i th\u1ea5y n\u1eef nh\u00e2n \u1ea5y t\u1eeb tu\u1ed5i tr\u1ebb b\u01b0\u1edbc qua tu\u1ed5i gi\u00e0. Kimbila th\u1ea5y v\u1eady r\u1ea5t x\u00fac \u0111\u1ed9ng v\u00e0 n\u00f3i l\u00ean b\u00e0i k\u1ec7:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>118. Nh\u01b0 b\u1ecb l\u1eddi tr\u00f9 y\u1ebfm,<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Tu\u1ed5i gi\u00e0 \u0111\u1ebfn \u00e1p \u0111\u1ea3o,<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Dung s\u1eafc b\u1ecb \u0111\u1ed5i kh\u00e1c,<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Nh\u01b0ng c\u0169ng dung s\u1eafc tr\u01b0\u1edbc;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>V\u1ecb \u1ea5y nh\u01b0 th\u1ebf n\u00e0o,<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kh\u00f4ng c\u00f3 g\u00ec thay \u0111\u1ed5i,<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Nh\u01b0ng ta ch\u1edb t\u1ef1 ng\u00e3,<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>C\u00f3 g\u00ec \u0111\u00e3 \u0111\u1ed5i kh\u00e1c.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ngh\u0129 \u0111\u1ebfn l\u1ebd v\u00f4 th\u01b0\u1eddng, ng\u00e0i c\u1ea3m th\u1ea5y dao \u0111\u1ed9ng m\u1ea1nh, v\u00e0 \u0111i \u0111\u1ebfn b\u1eadc \u00d0\u1ea1o S\u01b0, nghe ph\u00e1p, xu\u1ea5t gia v\u00e0 sau m\u1ed9t th\u1eddi gian, ch\u1ee9ng qu\u1ea3 A-la-h\u00e1n. Ng\u00e0i nh\u1ea5n m\u1ea1nh c\u00e1i nh\u00ecn th\u01b0\u1eddng h\u1eb1ng tr\u01b0\u1edbc c\u1ee7a ng\u00e0i \u0111\u1ed1i v\u1edbi s\u1ef1 v\u1eadt, v\u00e0 n\u00f3i l\u1ea1i b\u00e0i k\u1ec7, n\u00e0y nh\u01b0 n\u00f3i l\u00ean ch\u00e1nh tr\u00ed c\u1ee7a ng\u00e0i.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:heading -->\n<h2>III.  tipitaka.fandom.com <\/h2>\n<!-- \/wp:heading -->\n\n<!-- wp:paragraph -->\n<p><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p> https:\/\/tipitaka.fandom.com\/wiki\/Thera_1.118:_Kimbila<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:heading {\"level\":4} -->\n<h4>Chapter I.<br>&nbsp;Single Verses<\/h4>\n<!-- \/wp:heading -->\n\n<!-- wp:heading {\"level\":3} -->\n<h3>118. Kimbila<\/h3>\n<!-- \/wp:heading -->\n\n<!-- wp:paragraph -->\n<p>Reborn in this Buddha-age at Kapilavatthu in the family of a&nbsp;S\u0101kiyan (king)r\u0101ja,&nbsp;and named Kimbila,<sup>[1]<\/sup>&nbsp;he inherited immense wealth. The Lord(Buddha) saw the maturity of his insight while staying at&nbsp;Anupiy\u0101,&nbsp;and in order to arouse him, conjured up a beautiful woman in her prime, and showed her to him passing to old age. Then Kimbila greatly shaken uttered this verse:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:separator -->\n<hr class=\"wp-block-separator\"\/>\n<!-- \/wp:separator -->\n\n<!-- wp:paragraph -->\n<p><strong>[118]<\/strong>&nbsp;Abhisatthova nipatati||<br>Vayo r\u016bpa\u0271 a\u00f1\u00f1amiva tatheva santa\u0271,||<br>Tasseva sato avippavasato||<br>A\u00f1\u00f1asseva sar\u0101mi att\u0101nan&#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>[118]<\/strong>&nbsp;As reminded by some power, age over her falls.<br>Her shape is as another, yet the same.<br>Now this my self, who never have left myself,<br>Seems other than the self I recollect.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:separator -->\n<hr class=\"wp-block-separator\"\/>\n<!-- \/wp:separator -->\n\n<!-- wp:paragraph -->\n<p>He thus, considering the fact of impermanence, was yet more strongly agitated, and going to the Lord(Buddha) heard the Path(Dhamma), believed, entered the Monk\u2019s order, and in due course won arahantship(enlightenment). Upon that he emphasized how he had formerly looked on things as permanent by repeating the verse, by that confessing&nbsp;<em>a\u00f1\u00f1\u0101(supreme attainment).<\/em><\/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;Also spelt (Br.) Kimila and Kimmila. He was converted, with five other young&nbsp;S\u0101kiyan&nbsp;nobles, in the first week of the Buddha&#8217;s mission, according to the&nbsp;<em>Vinaya<\/em>&nbsp;narrative. There the method adopted for his conversion is not given. Kimbila is represented in the&nbsp;<em>Majjhima<\/em>&nbsp;as maintaining his early friendship with the senior Thera Anuruddha. living with him, and a third, Nandiya (Ps. XXV ), now in this wood or park, now in that (<em>Vinaya Texts,<\/em>&nbsp;ii. 309, iii. 228;&nbsp;<em>Majjh.,<\/em>&nbsp;i. 205, iii. 155; see also CXXXVIII.).&nbsp;Anupiy\u0101&nbsp;was a town in the Malla republic (<em>Vinaya Texts,<\/em>&nbsp;iii. 224).<\/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>1.12-8 [118] Commentary on the stanza of Kimilatthera<\/h3>\n<!-- \/wp:heading -->\n\n<!-- wp:paragraph -->\n<p>The stanza starting with Abhisatto va nipatati constitutes that of the venerable Thera Kimila. What is the origin? This one also having done devoted deeds of service toward former Buddhas, doing meritorious deeds, in this and that existence, was reborn in a family home at the time of the Blessed One Kakusandha. On having attained the age of intelligence, when the Master entered parinibb\u0101na, he made a reverential offering in the manner (\u0101k\u0101ra) of a pandal (ma\u1e47\u1e0dapa) with garlands of Sa\u1e37ala flowers in dedication to His relics. On account of that act of merit, he was reborn in the T\u0101vati\u1e43sa heaven, and now and then, wandering about his rounds of repeated rebirths among divine and human beings, sprang up in the family of the S\u0101kiyan sovereign in the city of Kapilavatthu, when this uddha arose. His name was Kimila. On having come of age, he lived endowed with the prosperity of wealth. On having seen the thorough maturity of his knowledge, the Master, residing at Anupoya, for the purpose of bringing about his remorse, specially crested a good-looking feminine beauty (itthir\u016bpa\u1e43), who stood in her first youth, showed her in front of him: later, He made her to be seen gradually as if overcome by such dwindlings as old-age and disease. On having seen her, the yong prince Kimila, in order to make manifest his excessive remorse, spoke a stanza.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>118. \u201cAs if specially instructed, age<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>dwindles away; such a beauty (r\u016bpa\u1e43)<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>but as this (tath\u2019eva) appears (santa\u1e43)<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>to me as another (a\u00f1\u00f1amiva); because of<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>being thoughtful, I happened to be<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>mindful (sato) of her even; I consider<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>as if it is of another (a\u00f1\u00f1assa) even<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(eva).<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>There, abhisatto va means: as if advised and instructed by divine beings thus:\u2013 \u201cYou go quickly; do not tarry (ti\u1e6d\u1e6dha). there is such a reading also as \u201cAbhisa\u1e6d\u1e6dho\u2019va, (as if specially advised);\u201d as if being desired (abhil\u0101s\u0101pito) by someone thus:\u2013 \u201cYou go nimbly (lahu\u1e43);\u201d thus, is the&nbsp;&nbsp;meaning. Nipatati means: falls beyond (atipatati), specially runs (abhidh\u0101vati) does not stay (na ti\u1e6d\u1e6dhati); moment after moment arrives at dwindling and decay (khayavaya\u1e43); thus, is the meaning. Vayo means: different distinctive (viseva) stages (avattha) of the Body beginning from young youthfulness (b\u0101lyayobbana); here, however, his state of youth (yobba\u00f1\u00f1a\u1e43) is meant (adhippeta\u1e43). Indeed, that state of youth stood near him having become specially fallen (abhipatanta\u1e43) and dwindled (khiyanta\u1e43), R\u016bpa\u1e43 means he speaks of beauty, the prosperity of physique (r\u016bpasampad\u0101). R\u016bpa, thus, however, is the body, as in such contexts as: \u201cA\u1e6d\u1e6dhi\u00f1ca pa\u1e6dicca nh\u0101ru\u00f1ca pa\u1e6dicca ma\u1e43sa\u00f1 ca pa\u1e6dicca \u0101k\u0101so pariv\u0101rito r\u016bpa\u1e43 tveva sa\u1e45kha\u1e43gacchati (dependent upon bone, dependent upon veins also and dependent upon flesh as well the space surrounded goes but towards being calculated as physical body)\u201d and so on. A\u00f1\u00f1amiva tatheva santa\u1e43 means: I am myself but like that, which is similar to this beautiful body (r\u016bpa\u1e43), and which is currently existing (santa\u1e43 vijjam\u0101na\u1e43) in that self-same manner; yet it stands near me as if I am some one else (a\u00f1\u00f1a\u1e43viya); thus, is the significance. Some scholars read: \u201cTadeva santa\u1e43 (even that existing) \u201calso, Tass\u2019eva sato means: to that self-same me who am not another (ana\u00f1\u00f1assa) being mindful. Avippavasato means: of one who is not absent (vippavasanta); indeed, by being absent for a long time, one who is not another also stands near him as if he is another person; this also does not exist here; thus, is the significance. A\u00f1\u00f1ass\u2019eva sar\u0101mi att\u0101na\u1e43 (I consider, closely bear in my memory (upadh\u0101remi) and well understand (sa\u00f1j\u0101n\u0101mi) this my own body as if that of another living being); thsu, is the meaning. When in this manner, he was making himself mindful of the state of impermanence former (da\u1e37hataro) remorse arose. Having become remorseful, he approached the Master, listened to the truth (dhamma), aptly gained pious faith, became a monk, established himself in the development of spiritual insight, and attained Arahantship but before long. Hence, has it been said in the Apad\u0101na.&#8211;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u201c When Kakusandha who had driven off<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>His evil deeds (br\u0101hmana) and spent<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>His sinless life (vus\u012bmati) I<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>collected garlands of Sa\u1e37aka flowers<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>and made a pandal.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Having become one who had reached the<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>T\u0101vati\u1e43sa heaven, I gained the most<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>excellent mansion. I outshone other<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>divine beings: this is the fruitful<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>result of my meritorious deed.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Whether in the day or at night, I kept<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>standing as well as walking to and fro,<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>sheltered (channo) by Sa\u1e37ala flowers;<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>this is the fruitful result of my<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>meritorious deed.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>It was in this self-same aeon (kappa)<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>that I made my rather reverential<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>offering to Buddha. I do not remember<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>any evil existence; this is the fruitful<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>result of my reverential offering to Buddha.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>My depravity 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, attained Arahantship also, the Thera reiterated (paccud\u0101h\u0101si) that self-same stanza in order to make manifest his mindfulness of impermanence that had formerly risen to himself. On that account, this (stanza) was the exposition (by\u0101karana) of the Arahantship (a\u00f1\u00f1\u0101) of this Thera.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The Commentary on the stanza of the Thera Kimila 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-8471da4 elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"8471da4\" 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-aa39771\" data-id=\"aa39771\" 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-3a65d33 elementor-widget elementor-widget-text-editor\" data-id=\"3a65d33\" 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 Tr\u01b0\u1edfng l\u00e3o Kimbila ( kimila) &#8211; v\u1ecb ho\u00e0ng th\u00e2n d\u00f2ng Sakya xu\u1ea5t gia chung v\u1edbi T\u00f4n gi\u1ea3 \u0100nanda T\u1eeb https:\/\/www.palikanon.com\/english\/pali_names\/ku\/kimbila.htm A S\u0101kiyan of\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-34478","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\/34478","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=34478"}],"version-history":[{"count":4,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/34478\/revisions"}],"predecessor-version":[{"id":34811,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/34478\/revisions\/34811"}],"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=34478"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/categories?post=34478"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/tags?post=34478"},{"taxonomy":"td_series","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/td_series?post=34478"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}