Tôn giả Ajita – top 80 đệ tử Phật ( nhóm bên trái)

Tôn giả Ajita – top 80 đệ tử Phật ( nhóm bên trái)

Theo 1 số thông tin thì vị này  Tôn giả Ajita – thanh niên đệ tử của Bà-la-môn khổ hạnh Bāvari.

I. Giới thiệu khái quát

https://www.palikanon.com/english/pali_names/am/ajita.htm

6. Ajita.-Thera (Ap.i.335ff), probably to be identified with Ajita (5), but the story of his past differs completely from that of Ajita-mānava 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 Bāvarī (Ap.i.337, 28), but he heard of the Buddha while in Himavā. Later he became an arahant.

6. Ajita.-Thera (Ap.i.335ff), có lẽ được đồng nhất với Ajita (5), nhưng câu chuyện về quá khứ của ông hoàn toàn khác với câu chuyện của Ajita-mānava được kể trong Thag. Bình luận. Vào thời Đức Phật Padumuttara, ngài đã thắp một ngọn đèn trước đấng giác ngộ. Kết quả là ông ấy được hưởng hạnh phúc trên thiên đàng với giá 60.000 kappa, và khi ông ấy được sinh ra từ Tusita trong thời đại Phật này, có một ánh sáng lớn vào ngày ông ấy sinh ra. Người ta nói rằng ông là đệ tử của Bāvarī (Ap.i.337, 28), nhưng ông đã nghe nói về Đức Phật khi ở Himavā. Sau đó ông ấy trở thành một vị A-la-hán.

https://www.palikanon.com/english/pali_names/am/ajita_maanava.htm

• Ajita-mānava

One of the disciples of Bāvarī who visited the Buddha at the request of their teacher.

He was the first to question the Buddha, and the questions asked by him form the Ajitamānavapucchā of the Parāyana Vagga of the Sutta Nipāta (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).

He was the son of a Brahmin of Sāvatthi, price-assessor (aggāsaniya) to the King of Kosala (ThagA.i.73f).

According to the Anguttara Commentary (i.184) he was the nephew of Bāvarī, and the latter particularly asked him to come back to him with news of the interview with the Buddha (ThagA.loc cit).

In a previous birth he offered a kapittha-fruit to Vipassī Buddha. He is probably to be identified with the Kapittha-phaladāyaka Thera of the Apadāna (Ap.ii.449).

A verse attributed to Ajita-mānava is found in the Theragāthā (v.20).

The Ajita-pucchā are referred to in the Samyutta, (ii.47f) where they are expounded by the Buddha to Sāriputta.

• Ajita-mānava (5)

Một trong những đệ tử của Bāvarī đến thăm Đức Phật theo yêu cầu của thầy họ.

Ông là người đầu tiên đặt câu hỏi cho Đức Phật, và những câu hỏi do ông đặt ra tạo thành Ajitamānavapucchā của Parāyana Vagga của Kinh Nipāta (Sn.197f). Vào cuối cuộc trò chuyện, anh ta đã trở thành A-la-hán với một ngàn tín đồ và gia nhập Dòng (SnA.587, nhưng hãy xem ThagA. [Ở dưới], nơi anh ta được cho là đã trở thành A-la-hán sau này).

Ông là con trai của một Bà-la-môn xứ Sāvatthi, người định giá (aggāsaniya) cho Vua xứ Kosala (ThagA.i.73f).

Theo Anguttara Comment (i.184), ông là cháu của Bāvarī, và người sau đặc biệt yêu cầu ông quay lại với mình để cung cấp tin tức về cuộc phỏng vấn với Đức Phật (ThagA.loc cit).

Trong một lần sinh trước, ông đã cúng dường một quả kapittha cho Đức Phật Vipassī. Ông có lẽ được đồng nhất với Thera Kapittha-phaladāyaka của Apadāna (Ap.ii.449).

Một câu được cho là của Ajita-mānava được tìm thấy trong Theragāthā (v.20).

Các Ajita-pucchā được nói đến trong Tương Ưng Bộ, (ii.47f), nơi chúng được Đức Phật thuyết minh cho Sāriputta.

II. Trưởng lão tăng kệ – Tiểu bộ kinh

Khi bậc Ðạo Sư còn sống, ngài được sanh ở Sàvatthi con của một Bà-la-môn làm nghề đánh giá hàng hóa cho vua Kosala. Ngài trở thành một ẩn sĩ tu theo Bàvari, một vị Bà-la-môn có học thức ở vườn Kapittha trên bờ sông Godhàvarì. Bàvarì bảo ngài cùng với Tissa và Metteya đi đến bậc Ðạo Sư. Ajita được đức Phật cảm hóa, và xuất gia. Lựa một đề tài để thiền quán, ngài phát triển thiền quán và chứng quả A-la-hán. Ngài nói lên sự thắng trận của ngài với bài kệ này:

20. Ta không có sợ chết,

Không ưa thích sanh mạng,

Ta sẽ bỏ thân này,

Tỉnh giác và chánh niệm.

III. https://tipitaka.fandom.com/wiki/Thera_1.20:_Ajita

hapter I.
 Single Verses

20.  Ajita

He was reborn, when our Lord(Buddha) was living, at Sāvatthī, as the son of the brahmin(priest) who was price-assessor^[1] to the king of Kosala. He became an ascetic as follower of Bavarī, the learned brahmin(priest), who lived in the Kapiṭṭha park on the banks of the Godhāvarī. Now Bavari^[2] sent him, together with Tissa and Metteyya, to the Lord(Buddha). And Ajita was so satisfied with the Lord(Buddha)’s answers to his questions, that he entered the Monk’s order. Choosing a form of mental exercise he developed insight, and attained arahantship(enlightened). Upon that he uttered his song of victory^[3] in this verse:

[20] Maraṇe me bhayaɱ natthi nikanti natthi jīvite||
Sandehaɱ nikkhipissāmi sampajāno patissato’ ti.|| ||

[20] All unafraid of death, nor glad to live,
I shall lay down this worldly frame soon,^[4] With mind alert, with consciousness controlled. 

^[1] In the Jātaka 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 ‘Early Economic Conditions in Northern India,’ JRAS, October, 1901.

^[2] This episode forms part of the Sutta-Nipāta, verses 976-1089 (SBE, x. 184 ff.).

^[3] His ‘lion’s roar’ (sīhanāda).

^[4] Cf. Saɱyutta, iii. 25.

1.2-10[20] Commentary on the stanza of

Ajuta Thera

The stanza starting with Maraṇe me bhayaṃ n’atthi 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 Vipassī, 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 Mahākosala, in Sāvatthi, even before our Master had arisen in this aeon (kappa). His name was Ajika. At that time also, a citizen of Sāvatthi, a brahmin named Bāvarī, who was endowed with three characteristics of a great personage, a doctor (pāragū) in three vedas, went out of Sāvatthi, renounced the world, became a hermit and dwelt at the wood-apple monastery (kapitthārāma) on the shore of the river Godhāvarī. Then, Ajita renounced the world in his presence and being instigated (codita) by a well-wishing (atthakāmā) divinity, he was sent to the presence of the Master by Bāvarī, 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 (kammaṭṭhāna), developed clear insight (vipassanā) and attained Arahantshiip. Therefore, it has been stated in the Apadāna:–

“I offered wood-apple fruit to the

self-awakened Buddha, the acceptor

of sacred offerings, of golden com-

plexion, entering upon a chariot road.

It was ninety one aeons (kappa) ago that

I then offered the fruit; I do not

remember any evil existence (duggati).

This is the fruitful result of fruit

offering.(1)

My depravity had been burnt. …

Buddha’s instruction had been carried

out.”

Having attained Arahantship, however, he uttered a stanza, starting with “Maraṇe me bhayaṃ n’atthi, roaring the lion’s roar.

(1)  There is a play of word in phala.

The pun is seen in its two separate

meanings: (1) the fruitful result

and (2) the fruit of a tree.

20. There, maraṇe is to be construed as:– the sign (nimitta) of death, the cause (hetu) of death. Me means to me (mayhaṃ), 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:– “What-like, indeed, is my future springing up (uppatti). Nikanti means regard (apekkhā) craving (taṇhā); that (craving desire, taṇhā) is not in (my) life, because of (my) aggregate of actions (Saṇkhāra) having been well-crushed (maddita) all round; from the fact of good looking after of the aggregates (khandha) of attachment (upādāna) by such state of theirs as painful (dukkha) unsubstantial (asāraka), etc. Having become thus also, I shall nikkhipissāmi (throw down) cast away (my) load of pain (dukkhabhāra) reckoned as body sandehaṃ (my own body), the corporeal remains; in throwing down also, I shall throw it down being sampajāno (attentive) for the attainment of wealth of wisdom (paññāvapulla) thus:– “Whatever should be accomplished by this body has been accomplished; now that body should but be discarded definitely,” and paṭissato, being mindful for the attainment of multitude of mindfulness (sative-pulla). Having however recited this stanza, the Thera entered upon jhāna and passed away into parinibbāna immediately there-after.

The Commentary on the stanza

of the Thera Ajita

is complete.

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The Commentary on the Second Chapter

is complete.

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