{"id":34496,"date":"2022-08-10T23:45:59","date_gmt":"2022-08-10T16:45:59","guid":{"rendered":"https:\/\/tamhoc.org\/?p=34496"},"modified":"2022-08-12T01:52:56","modified_gmt":"2022-08-11T18:52:56","slug":"ton-gia-ajita-top-80-de-tu-phat-nhom-ben-trai","status":"publish","type":"post","link":"https:\/\/tamhoc.org\/trang-chu\/2022\/08\/10\/ton-gia-ajita-top-80-de-tu-phat-nhom-ben-trai\/","title":{"rendered":"T\u00f4n gi\u1ea3 Ajita &#8211; top 80 \u0111\u1ec7 t\u1eed Ph\u1eadt ( nh\u00f3m b\u00ean tr\u00e1i)"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-post\" data-elementor-id=\"34496\" class=\"elementor elementor-34496\">\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-7d142c1 elementor-section-full_width elementor-section-content-space-between elementor-section-height-default elementor-section-height-default\" 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elementor-top-section elementor-element elementor-element-6ec3f0b9 elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"6ec3f0b9\" 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-23c0ab8b\" data-id=\"23c0ab8b\" 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-199441a7 elementor-widget elementor-widget-text-editor\" data-id=\"199441a7\" 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>Theo 1 s\u1ed1 th\u00f4ng tin th\u00ec v\u1ecb n\u00e0y \u00a0T\u00f4n gi\u1ea3 Ajita \u2013 thanh ni\u00ean \u0111\u1ec7 t\u1eed c\u1ee7a B\u00e0-la-m\u00f4n kh\u1ed5 h\u1ea1nh B\u0101vari.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:heading -->\n<h2>I. Gi\u1edbi thi\u1ec7u kh\u00e1i qu\u00e1t<\/h2>\n<!-- \/wp:heading -->\n\n<!-- wp:paragraph -->\n<p><a href=\"https:\/\/www.palikanon.com\/english\/pali_names\/am\/ajita.htm\">https:\/\/www.palikanon.com\/english\/pali_names\/am\/ajita.htm<\/a><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>6. Ajita<\/strong>.-Thera (Ap.i.335ff), probably to be identified with Ajita (5), but the story of his past differs completely from that of Ajita-m\u0101nava given in the Thag. Commentary. In the time of the Buddha Padumuttara he lit a lamp in front of the Enlightened One. As a result of this he enjoyed happiness in heaven for 60,000 kappas, and when he was born from Tusita in this Buddha-age there was a great light on the day of his birth. He is stated to have been a disciple of B\u0101var\u012b (Ap.i.337, 28), but he heard of the Buddha while in Himav\u0101. Later he became an arahant.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><strong>6.<\/strong>\u00a0Ajita.-Thera (Ap.i.335ff), c\u00f3 l\u1ebd \u0111\u01b0\u1ee3c \u0111\u1ed3ng nh\u1ea5t v\u1edbi Ajita (5), nh\u01b0ng c\u00e2u chuy\u1ec7n v\u1ec1 qu\u00e1 kh\u1ee9 c\u1ee7a \u00f4ng ho\u00e0n to\u00e0n kh\u00e1c v\u1edbi c\u00e2u chuy\u1ec7n c\u1ee7a Ajita-m\u0101nava \u0111\u01b0\u1ee3c k\u1ec3 trong Thag.\u00a0B\u00ecnh lu\u1eadn.\u00a0V\u00e0o th\u1eddi \u0110\u1ee9c Ph\u1eadt Padumuttara, ng\u00e0i \u0111\u00e3 th\u1eafp m\u1ed9t ng\u1ecdn \u0111\u00e8n tr\u01b0\u1edbc \u0111\u1ea5ng gi\u00e1c ng\u1ed9.\u00a0K\u1ebft qu\u1ea3 l\u00e0 \u00f4ng \u1ea5y \u0111\u01b0\u1ee3c h\u01b0\u1edfng h\u1ea1nh ph\u00fac tr\u00ean thi\u00ean \u0111\u00e0ng v\u1edbi gi\u00e1 60.000 kappa, v\u00e0 khi \u00f4ng \u1ea5y \u0111\u01b0\u1ee3c sinh ra t\u1eeb Tusita trong th\u1eddi \u0111\u1ea1i Ph\u1eadt n\u00e0y, c\u00f3 m\u1ed9t \u00e1nh s\u00e1ng l\u1edbn v\u00e0o ng\u00e0y \u00f4ng \u1ea5y sinh ra.\u00a0Ng\u01b0\u1eddi ta n\u00f3i r\u1eb1ng \u00f4ng l\u00e0 \u0111\u1ec7 t\u1eed c\u1ee7a B\u0101var\u012b (Ap.i.337, 28), nh\u01b0ng \u00f4ng \u0111\u00e3 nghe n\u00f3i v\u1ec1 \u0110\u1ee9c Ph\u1eadt khi \u1edf Himav\u0101.\u00a0Sau \u0111\u00f3 \u00f4ng \u1ea5y tr\u1edf th\u00e0nh m\u1ed9t v\u1ecb A-la-h\u00e1n.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><a href=\"https:\/\/www.palikanon.com\/english\/pali_names\/am\/ajita_maanava.htm\">https:\/\/www.palikanon.com\/english\/pali_names\/am\/ajita_maanava.htm<\/a><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:list -->\n<ul><li><strong>Ajita-m\u0101nava<\/strong><\/li><\/ul>\n<!-- \/wp:list -->\n\n<!-- wp:paragraph -->\n<p>One of the disciples of&nbsp;<a href=\"https:\/\/www.palikanon.com\/english\/pali_names\/b\/bavari.htm\">B\u0101var\u012b<\/a>&nbsp;who visited the Buddha at the request of their teacher.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He was the first to question the Buddha, and the questions asked by him form the Ajitam\u0101navapucch\u0101 of the Par\u0101yana Vagga of the Sutta Nip\u0101ta (Sn.197f). At the end of the conversation he became arahant with a thousand followers and entered the Order (SnA.587, but see ThagA. [infra], where he is said to have become an arahant later).<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>He was the son of a Brahmin of S\u0101vatthi, price-assessor (agg\u0101saniya) to the King of Kosala (ThagA.i.73f).<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>According to the Anguttara Commentary (i.184) he was the nephew of B\u0101var\u012b, and the latter particularly asked him to come back to him with news of the interview with the Buddha (ThagA.loc cit).<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>In a previous birth he offered a kapittha-fruit to Vipass\u012b Buddha. He is probably to be identified with the Kapittha-phalad\u0101yaka Thera of the Apad\u0101na (Ap.ii.449).<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>A verse attributed to Ajita-m\u0101nava is found in the Therag\u0101th\u0101 (v.20).<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The Ajita-pucch\u0101 are referred to in the Samyutta, (ii.47f) where they are expounded by the Buddha to S\u0101riputta.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:list -->\n<ul><li><strong>Ajita-m\u0101nava<\/strong> (5)<\/li><\/ul>\n<!-- \/wp:list -->\n\n<!-- wp:paragraph -->\n<p>M\u1ed9t trong nh\u1eefng \u0111\u1ec7 t\u1eed c\u1ee7a&nbsp;<a href=\"https:\/\/www.palikanon.com\/english\/pali_names\/b\/bavari.htm\">B\u0101var\u012b<\/a>&nbsp;\u0111\u1ebfn th\u0103m \u0110\u1ee9c Ph\u1eadt theo y\u00eau c\u1ea7u c\u1ee7a th\u1ea7y h\u1ecd.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u00d4ng l\u00e0 ng\u01b0\u1eddi \u0111\u1ea7u ti\u00ean \u0111\u1eb7t c\u00e2u h\u1ecfi cho \u0110\u1ee9c Ph\u1eadt, v\u00e0 nh\u1eefng c\u00e2u h\u1ecfi do \u00f4ng \u0111\u1eb7t ra t\u1ea1o th\u00e0nh Ajitam\u0101navapucch\u0101 c\u1ee7a Par\u0101yana Vagga c\u1ee7a Kinh Nip\u0101ta (Sn.197f).&nbsp;V\u00e0o cu\u1ed1i cu\u1ed9c tr\u00f2 chuy\u1ec7n, anh ta \u0111\u00e3 tr\u1edf th\u00e0nh A-la-h\u00e1n v\u1edbi m\u1ed9t ng\u00e0n t\u00edn \u0111\u1ed3 v\u00e0 gia nh\u1eadp D\u00f2ng (SnA.587, nh\u01b0ng h\u00e3y xem ThagA. [\u1ede d\u01b0\u1edbi], n\u01a1i anh ta \u0111\u01b0\u1ee3c cho l\u00e0 \u0111\u00e3 tr\u1edf th\u00e0nh A-la-h\u00e1n sau n\u00e0y).<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u00d4ng l\u00e0 con trai c\u1ee7a m\u1ed9t B\u00e0-la-m\u00f4n x\u1ee9 S\u0101vatthi, ng\u01b0\u1eddi \u0111\u1ecbnh gi\u00e1 (agg\u0101saniya) cho Vua x\u1ee9 Kosala (ThagA.i.73f).<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Theo Anguttara Comment (i.184), \u00f4ng l\u00e0 ch\u00e1u c\u1ee7a B\u0101var\u012b, v\u00e0 ng\u01b0\u1eddi sau \u0111\u1eb7c bi\u1ec7t y\u00eau c\u1ea7u \u00f4ng quay l\u1ea1i v\u1edbi m\u00ecnh \u0111\u1ec3 cung c\u1ea5p tin t\u1ee9c v\u1ec1 cu\u1ed9c ph\u1ecfng v\u1ea5n v\u1edbi \u0110\u1ee9c Ph\u1eadt (ThagA.loc cit).<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Trong m\u1ed9t l\u1ea7n sinh tr\u01b0\u1edbc, \u00f4ng \u0111\u00e3 c\u00fang d\u01b0\u1eddng m\u1ed9t qu\u1ea3 kapittha cho \u0110\u1ee9c Ph\u1eadt Vipass\u012b.&nbsp;\u00d4ng c\u00f3 l\u1ebd \u0111\u01b0\u1ee3c \u0111\u1ed3ng nh\u1ea5t v\u1edbi Thera Kapittha-phalad\u0101yaka c\u1ee7a Apad\u0101na (Ap.ii.449).<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>M\u1ed9t c\u00e2u \u0111\u01b0\u1ee3c cho l\u00e0 c\u1ee7a Ajita-m\u0101nava \u0111\u01b0\u1ee3c t\u00ecm th\u1ea5y trong Therag\u0101th\u0101 (v.20).<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>C\u00e1c Ajita-pucch\u0101 \u0111\u01b0\u1ee3c n\u00f3i \u0111\u1ebfn trong T\u01b0\u01a1ng \u01afng B\u1ed9, (ii.47f), n\u01a1i ch\u00fang \u0111\u01b0\u1ee3c \u0110\u1ee9c Ph\u1eadt thuy\u1ebft minh cho S\u0101riputta.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><\/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<\/h2>\n<!-- \/wp:heading -->\n\n<!-- wp:paragraph -->\n<p><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Khi b\u1eadc \u00d0\u1ea1o S\u01b0 c\u00f2n s\u1ed1ng, ng\u00e0i \u0111\u01b0\u1ee3c sanh \u1edf S\u00e0vatthi con c\u1ee7a m\u1ed9t B\u00e0-la-m\u00f4n l\u00e0m ngh\u1ec1 \u0111\u00e1nh gi\u00e1 h\u00e0ng h\u00f3a cho vua Kosala. Ng\u00e0i tr\u1edf th\u00e0nh m\u1ed9t \u1ea9n s\u0129 tu theo B\u00e0vari, m\u1ed9t v\u1ecb B\u00e0-la-m\u00f4n c\u00f3 h\u1ecdc th\u1ee9c \u1edf v\u01b0\u1eddn Kapittha tr\u00ean b\u1edd s\u00f4ng Godh\u00e0var\u00ec. B\u00e0var\u00ec b\u1ea3o ng\u00e0i c\u00f9ng v\u1edbi Tissa v\u00e0 Metteya \u0111i \u0111\u1ebfn b\u1eadc \u00d0\u1ea1o S\u01b0. Ajita \u0111\u01b0\u1ee3c \u0111\u1ee9c Ph\u1eadt c\u1ea3m h\u00f3a, v\u00e0 xu\u1ea5t gia. L\u1ef1a m\u1ed9t \u0111\u1ec1 t\u00e0i \u0111\u1ec3 thi\u1ec1n qu\u00e1n, ng\u00e0i ph\u00e1t tri\u1ec3n thi\u1ec1n qu\u00e1n v\u00e0 ch\u1ee9ng qu\u1ea3 A-la-h\u00e1n. Ng\u00e0i n\u00f3i l\u00ean s\u1ef1 th\u1eafng tr\u1eadn c\u1ee7a ng\u00e0i v\u1edbi b\u00e0i k\u1ec7 n\u00e0y:<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>20. Ta kh\u00f4ng c\u00f3 s\u1ee3 ch\u1ebft,<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Kh\u00f4ng \u01b0a th\u00edch sanh m\u1ea1ng,<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>Ta s\u1ebd b\u1ecf th\u00e2n n\u00e0y,<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>T\u1ec9nh gi\u00e1c v\u00e0 ch\u00e1nh ni\u1ec7m.<\/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_1.20:_Ajita<\/h2>\n<!-- \/wp:heading -->\n\n<!-- wp:heading {\"level\":4} -->\n<h4>hapter I.<br>&nbsp;Single Verses<\/h4>\n<!-- \/wp:heading -->\n\n<!-- wp:heading {\"level\":3} -->\n<h3>20.&nbsp;&nbsp;Ajita<\/h3>\n<!-- \/wp:heading -->\n\n<!-- wp:paragraph -->\n<p>He was reborn, when our Lord(Buddha) was living, at&nbsp;S\u0101vatth\u012b,&nbsp;as the son of the brahmin(priest) who was price-assessor<sup>[1]<\/sup>&nbsp;to the king of Kosala. He became an ascetic as follower of&nbsp;Bavar\u012b,&nbsp;the learned brahmin(priest), who lived in the&nbsp;Kapi\u1e6d\u1e6dha&nbsp;park on the banks of the&nbsp;Godh\u0101var\u012b.&nbsp;Now Bavari<sup>[2]<\/sup>&nbsp;sent him, together with Tissa and Metteyya, to the Lord(Buddha). And Ajita was so satisfied with the Lord(Buddha)&#8217;s answers to his questions, that he entered the Monk\u2019s order. Choosing a form of mental exercise he developed insight, and attained arahantship(enlightened). Upon that he uttered his song of victory<sup>[3]<\/sup>&nbsp;in 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>[20]<\/strong>&nbsp;Mara\u1e47e me bhaya\u0271 natthi nikanti natthi j\u012bvite||<br>Sandeha\u0271 nikkhipiss\u0101mi sampaj\u0101no patissato&#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>[20]<\/strong>&nbsp;All unafraid of death, nor glad to live,<br>I shall lay down this worldly frame soon,<sup>[4]<\/sup>&nbsp;With mind alert, with consciousness controlled.&nbsp;<\/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;In the&nbsp;J\u0101taka&nbsp;it appears that the purchase of goods by or for a king was effected by an officially regulated price. This was fixed without appeal by the court assessor or valuer, who stood between the two fires of offending the king if he valued the goods submitted too high, and of driving away tradesmen if he refused bribes and cheapened wares. See my &#8216;Early Economic Conditions in Northern India,&#8217;&nbsp;<em>JRAS,<\/em>&nbsp;October, 1901.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[2]<\/sup>&nbsp;This episode forms part of the&nbsp;<em>Sutta-Nip\u0101ta,<\/em>&nbsp;verses 976-1089 (<em>SBE,<\/em>&nbsp;x. 184&nbsp;<em>ff.<\/em>).<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[3]<\/sup>&nbsp;His &#8216;lion&#8217;s roar&#8217;&nbsp;<em>(s\u012bhan\u0101da).<\/em><\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p><sup>[4]<\/sup>&nbsp;<em>Cf.<\/em>&nbsp;<em>Sa\u0271yutta,<\/em>&nbsp;iii. 25.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:separator -->\n<hr class=\"wp-block-separator\"\/>\n<!-- \/wp:separator -->\n\n<!-- wp:paragraph -->\n<p>1.2-10[20] Commentary on the stanza of<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:heading {\"level\":3} -->\n<h3>Ajuta Thera<\/h3>\n<!-- \/wp:heading -->\n\n<!-- wp:paragraph -->\n<p>The stanza starting with Mara\u1e47e me bhaya\u1e43 n\u2019atthi constitutes that of the venerable Thera Ajuta. What is the origin? It is said that ninety one aeons (kappa) ago, he saw the Blessed One Vipass\u012b, became pious-minded and offered Him wood-apple fruits (kapittha). After that, subsequently also he did this and that act of merit, wandered about his rounds of repeated rebirths among divine and human beings and was reborn as the son of a brahmin, who occupied the main seat in the service of king Mah\u0101kosala, in S\u0101vatthi, even before our Master had arisen in this aeon (kappa). His name was Ajika. At that time also, a citizen of S\u0101vatthi, a brahmin named B\u0101var\u012b, who was endowed with three characteristics of a great personage, a doctor (p\u0101rag\u016b) in three vedas, went out of S\u0101vatthi, renounced the world, became a hermit and dwelt at the wood-apple monastery (kapitth\u0101r\u0101ma) on the shore of the river Godh\u0101var\u012b. Then, Ajita renounced the world in his presence and being instigated (codita) by a well-wishing (atthak\u0101m\u0101) divinity, he was sent to the presence of the Master by B\u0101var\u012b, approched the Blessed One along with Tissametteyya etc., mentally only, he asked questions and when those questions were answered, he became pious-minded, became a monk in the presence of the Master, collected mental exercise (kamma\u1e6d\u1e6dh\u0101na), developed clear insight (vipassan\u0101) and attained Arahantshiip. Therefore, it has been stated in the Apad\u0101na:\u2013<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>\u201cI offered wood-apple fruit to the<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>self-awakened Buddha, the acceptor<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>of sacred offerings, of golden com-<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>plexion, entering upon a chariot road.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>It was ninety one aeons (kappa) ago that<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>I then offered the fruit; I do not<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>remember any evil existence (duggati).<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>This is the fruitful result of fruit<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>offering.(1)<\/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 attained Arahantship, however, he uttered a stanza, starting with \u201cMara\u1e47e me bhaya\u1e43 n\u2019atthi, roaring the lion\u2019s roar.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>(1)&nbsp;&nbsp;There is a play of word in phala.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The pun is seen in its two separate<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>meanings: (1) the fruitful result<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>and (2) the fruit of a tree.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>20.&nbsp;There, mara\u1e47e is to be construed as:\u2013 the sign (nimitta) of death, the cause (hetu) of death. Me means to me (mayha\u1e43), there is no danger because of the fact that the root of existence had been cut off and because of the state of birth having all-round been exhausted. Indeed, to those whose root of existence had not been cut off there would be danger from death saying to themselves thus:\u2013 \u201cWhat-like, indeed, is my future springing up (uppatti). Nikanti means regard (apekkh\u0101) craving (ta\u1e47h\u0101); that (craving desire, ta\u1e47h\u0101) is not in (my) life, because of (my) aggregate of actions (Sa\u1e47kh\u0101ra) having been well-crushed (maddita) all round; from the fact of good looking after of the aggregates (khandha) of attachment (up\u0101d\u0101na) by such state of theirs as painful (dukkha) unsubstantial (as\u0101raka), etc. Having become thus also, I shall nikkhipiss\u0101mi (throw down) cast away (my) load of pain (dukkhabh\u0101ra) reckoned as body sandeha\u1e43 (my own body), the corporeal remains; in throwing down also, I shall throw it down being sampaj\u0101no (attentive) for the attainment of wealth of wisdom (pa\u00f1\u00f1\u0101vapulla) thus:\u2013 \u201cWhatever should be accomplished by this body has been accomplished; now that body should but be discarded definitely,\u201d and pa\u1e6dissato, being mindful for the attainment of multitude of mindfulness (sative-pulla). Having however recited this stanza, the Thera entered upon jh\u0101na and passed away into parinibb\u0101na immediately there-after.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The Commentary on the stanza<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>of the Thera Ajita<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>is complete.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>******* oOo *******<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>The Commentary on the Second Chapter<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>is complete.<\/p>\n<!-- \/wp:paragraph -->\n\n<!-- wp:paragraph -->\n<p>********* oOo **********<\/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-89d877d elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"89d877d\" 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-939c5cc\" data-id=\"939c5cc\" 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-5675029 elementor-widget elementor-widget-text-editor\" data-id=\"5675029\" 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 Theo 1 s\u1ed1 th\u00f4ng tin th\u00ec v\u1ecb n\u00e0y \u00a0T\u00f4n gi\u1ea3 Ajita \u2013 thanh ni\u00ean \u0111\u1ec7 t\u1eed c\u1ee7a B\u00e0-la-m\u00f4n kh\u1ed5 h\u1ea1nh B\u0101vari. I. Gi\u1edbi thi\u1ec7u kh\u00e1i qu\u00e1t https:\/\/www.palikanon.com\/english\/pali_names\/am\/ajita.htm\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-34496","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\/34496","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=34496"}],"version-history":[{"count":4,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/34496\/revisions"}],"predecessor-version":[{"id":34781,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/34496\/revisions\/34781"}],"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=34496"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/categories?post=34496"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/tags?post=34496"},{"taxonomy":"td_series","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/td_series?post=34496"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}