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Được biết đến như: A brahmin of the Bhāradvāja clan, living at Ekanālā, in Dakkhināgiri. The Buddha visited him in the eleventh year after the Enlightenment (Thomas, op. cit., p.117). The brahmin was so called on account of his profession of agriculture. On the day of his festive sowing (mangalavappa), the Buddha visited him alone (having seen his upanissaya for arahantship), and stood near the place where food was being distributed to a very large number of people engaged in the festival. The brahmin, seeing the Buddha begging for alms, suggests that the Buddha should work for his living - plough and sow just as he does. (The Sūtrālankāra says the brahmin threw water on the Buddha in order to drive him away; Sylvain Levy, JA.1908, xii.99).

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Ngày khởi tạo : 2025-11-05 14:07:02

Ngày chỉnh sửa 2025-11-20 00:58:04

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Được biết đến như: 2. Aggika-Bhāradvāja.-A brahmin of Rājagaha, evidently different from the above, also a fire-tender. He prepares a meal for sacrifice, and when the Buddha, out of compassion for him, appears before his house for alms, he says the meal is meant only for one who has the "threefold lore" (the three Vedas). The Buddha gives the brahmin another interpretation of the "threefold lore"; (see Aggika Sutta). The brahmin, thereupon, becomes a convert, enters the Order, and, in due course, attains arahantship. S.i.166f.; SA.i.179.

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Ngày khởi tạo : 2025-11-05 13:56:43

Ngày chỉnh sửa 2025-11-17 19:03:54

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Được biết đến như: Suddhika-Bhāradvāja A brahmin who visited the Buddha at Jetavana and stated that a man can be purified only by knowledge of the Vedas. The Buddha answered that it is not knowledge of runes, but the purity of heart of a man, which is important, of a man who has put forth effort to win supreme purity of conduct (S.i.165). Buddhaghosa says (SA.i.179) that the brahmin was called Suddhika to distinguish him from other Bhāradvājas by the nature of his enquiry.

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Ngày khởi tạo : 2025-11-05 13:54:58

Ngày chỉnh sửa 2025-11-17 19:04:20

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Được biết đến như: Jatā-Bhāradvāja A brahmin of the Bhāradvājagotta. He goes to the Buddha and asks him the questions given in the Jatā Sutta. The Buddha gives the same answer (S.i.165). The Commentary (SA.i.179) says that he was given this name by the Recensionists because he asked a question about jatā (tangle).

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Ngày khởi tạo : 2025-11-05 13:53:43

Ngày chỉnh sửa 2025-11-17 19:04:52

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Được biết đến như: Ahimsaka Bhāradvāja One of the Bhāradvāja brothers. He came to the Buddha at Sāvatthi and the Buddha suggested to him the desirability of living up to his name by practising ahimsā. It is said that later he became an arahant (S.i.164). Buddhaghosa (SA.i.179) is uncertain as to the reason for the name which he says was given to him by the Recensionists. He suggests that he was so called, either because his actual name was such, or because of the nature of the discussion between him and the Buddha.

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Ngày khởi tạo : 2025-11-05 13:10:36

Ngày chỉnh sửa 2025-11-17 19:05:21

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Được biết đến như: Bilangika Bhāradvāja One of the Bhāradvāja brothers. On hearing that the eldest of the clan had entered the Order, he went to the Buddha, and, unable to speak for rage, sat on one side, sulking. The Buddha preached to him, and he was pleased and entered the Order, becoming an arahant in due course (S.i.164; DhA.iv.163). The Commentary explains (SA.1.178f) that he had earned large profits by running a shop for different kinds of excellently prepared "congey" (kañjikā). The name Bilangika (bilanga being another name for such preparations) was given him by the Recensionists at the Third Council.

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Ngày khởi tạo : 2025-11-05 13:08:21

Ngày chỉnh sửa 2025-11-19 21:35:59

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Được biết đến như: One of the Bhāradvājas. His interview with the Buddha is described above, in the Asurinda Sutta. He was the third of the Bhāradvāja brothers, all of whom eventually became followers of the Buddha (MA.ii.808). "The name (demon-chief) is so pagan for a Brahmin" says Mrs. Rhys Davids (KS.i.203,n.2), and "the Buddha's reply so suggestive of Sakka's (in Samyutta i.221) that a bifurcated or transferred legend seems fairly plausible."

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Ngày khởi tạo : 2025-11-05 13:06:07

Ngày chỉnh sửa 2025-11-20 01:58:59

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Được biết đến như: Akkosaka-Bhāradvāja A brahmin of Rājagaha who - incensed that his eldest brother, a member of the Bhāradvāja clan and, probably its head, (KS.i.201, n. 4; see also Dhānañjānī) had been converted by the Buddha - visits the Buddha and insults him. Later he is himself converted and becomes an arahant (S.i.161f.; MA.i.808). The soubriquet of Akkosaka was given him by the Sangītikārā to distinguish him as the author of a lampoon of 500 verses against the Buddha (SA.i.177). Asurindaka-Bhāradvāja was his younger brother (SA.i.178); he had two others, Sundarī Bhāradvāja and Bilangika-Bhāradvāja, who also became converts and, later, arahants. DhA.iv.163.

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Ngày khởi tạo : 2025-11-05 12:50:22

Ngày chỉnh sửa 2025-11-20 00:36:57

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Được biết đến như: 2. Subrahmā. A Pacceka Brahmā. He was a follower of the Buddha, and, after visiting him together with Suddhavāsa, he went on to another Brahmā, who was infatuated with his own importance. There, by a display of magic power, Subrahmā convinced him that he was far more powerful than the Brahmā, but declared that his own power was as nothing compared with that of the Buddha (S.i.146f). On another occasion, Subrahmā visited the Buddha to declare the folly of Kokālika and of Katamoraka Tissa (S.i.148). Subrahmā was present at the preaching of the Mahāsamaya Sutta. D.ii.261.

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Ngày khởi tạo : 2025-11-05 20:03:25

Ngày chỉnh sửa 2025-11-18 16:20:35

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Được biết đến như: Suddhavāsa A Pacceka Brahmā who, with Subrahmā, went to visit the Buddha, but, finding him in meditation during the noonday heat, went to see a certain Brahmā who was infatuated with his own importance. They told him of the greater power and majesty of the Buddha, whom they persuaded him to visit. S.i.146.

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Ngày khởi tạo : 2025-11-05 20:01:48

Ngày chỉnh sửa 2025-11-19 23:57:51

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Được biết đến như: Theo quan niệm của Hindu giáo, Phạm thiên hay Đại Phạm thiên là vị thần sáng tạo của vũ trụ này, giống như Thượng đế hay Sáng tạo chủ. Vị thần Brahma là một trong ba vị thần nổi tiếng của đạo Hindu, hai vị còn lại là thần Vishnu và thần Shiva. Brahma là cha của Manu, con người đầu tiên trên thế gian này và từ đó loài người được sinh ra. Do đó, Phạm thiên được tôn thờ như là đấng sáng tạo và sinh ra loài người. Hình tượng Phạm thiên trong Hindu giáo luôn là một vị thần có bốn mặt và bốn cánh tay. Bốn mặt chính là tượng trưng cho bốn bộ Veda (Vệ-đà)[2] và bốn cánh tay đại diện cho bốn hướng chính (Đông, Tây, Nam, Bắc). Không giống như nhiều vị thần Hindu khác, thần Brahma không mang bất kì vũ khí nào trong tay. Một tay cầm vương trượng, tay còn lại ông cầm quyển sách, tay cầm một chuỗi tràng hạt, và tay nữa còn lại cầm kinh Veda. Ý nghĩa của các tay và các pháp khí được lý giải như sau:

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Ngày khởi tạo : 2025-11-05 19:57:18

Ngày chỉnh sửa 2025-11-20 02:44:26

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Được biết đến như: 3. Lakkhana Thera. Mentioned as having stayed with Mahā Moggallāna on Gijjhakūta. Once, when they were going down to Rājagaha for alms, Lakkhana noticed that at a certain spot Moggallāna smiled; on asking him why, he was told to wait till they saw the Buddha. When the question was repeated in the Buddha's presence, Moggallāna said that he had smiled on seeing various Petas with gruesome forms flying through the air. From the text it would appear that these visions were seen again on several occasions. S.ii.254; Vin.iii.104ff.; the stories of some of the Petas seen and of their past lives are given in detail in DhA.ii.68ff.; iii.60ff.; 410ff., 479.

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Ngày khởi tạo : 2025-11-05 19:05:26

Ngày chỉnh sửa 2025-11-20 00:09:14

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Được biết đến như: Thulla-Tissā A nun. She was present when Mahā-Kassapa, in the company of Ananda, visited the nuns and preached to them. She expressed resentment that Kassapa should dare to preach in the presence of Ananda. It was, she said, "as if the needle-pedlar should try to sell a needle to the needle-maker." Ananda afterwards asked Kassapa to ignore Tissā's outburst, but she later left the Order. S.ii.215ff.

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Ngày khởi tạo : 2025-11-05 18:57:41

Ngày chỉnh sửa 2025-11-20 02:21:24

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Được biết đến như: Timbaruka.-A Paribbājaka who visited the Buddha at Sāvatthi and discussed with him the origin of pleasure and pain. The Buddha explained to him how ignorance was at the root of all conditioned existence. It is said that Timbaruka became a follower of the Buddha (S.ii.20f).

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Ngày khởi tạo : 2025-11-05 18:34:54

Ngày chỉnh sửa 2025-11-17 18:56:40

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Được biết đến như: 6. Susīma. A Paribbājaka (skilled in the Vedangas, says Buddhaghosa, SA.ii.93) of Rājagaha. When the Buddha's fame spread and his gains increased, Susīma's followers suggested that he should learn the Buddha's doctrine and preach it to the laity so that he and his followers, too, could reap some of the advantages. Susīma agreed, and sought, Ananda, who, with the Buddha’s sanction, ordained him. In discussion with the monks who declared that they had obtained complete emancipation, etc., Susīma discovered that all of them did not possess supernatural powers, but thought they had gained nibbāna "through insight." He thereupon sought the Buddha to have the matter explained. The Buddha asked him many questions, and made him realize the truth of their statement. Susīma confessed his original purpose in joining the Order and asked for forgiveness (S.ii.119ff). He developed insight and became an arahant. SA.ii.96.

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Ngày khởi tạo : 2025-11-05 18:09:29

Ngày chỉnh sửa 2025-11-19 22:36:09

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Được biết đến như: Hāliddakāni, Hāliddikāni An eminent lay disciple of Avanti. Once when Mahā Kaccāna was staying in the Kuraragharapapāta, Hāliddakāni visited him and consulted him at length on the subjects treated in Māgandiyapañha (S.iii.9f ) and again on those of the Sakkapañha (S.iii.13f). On another occasion (S.iv.115f) he questioned the Elder regarding the diversity of sensations.

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Ngày khởi tạo : 2025-11-06 05:22:58

Ngày chỉnh sửa 2025-11-17 21:16:38

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Được biết đến như: 10. Sona. A gahapatiputta of Rājagaha. He is mentioned as having had two conversations with the. Buddha at Veluvana: one on the impermanence of the body, feelings, etc., their origin and their cessation (S.iii.48f); and, on another occasion, as to why some beings achieve complete cessation in this life and others do not. S.iv.113.

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Ngày khởi tạo : 2025-11-06 05:29:50

Ngày chỉnh sửa 2025-11-20 02:39:51

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Được biết đến như: Surādha Thera The younger brother of Rādha. He followed his brother's example, entered the Order, and became an arahant. Thirty-one kappas ago he gave a mātulunga-fruit to Sikhī Buddha (Thag.vss.135-6; ThagA.i.254f). He is probably identical with Mātulungaphaladāyaka of the Apadāna. Ap.ii.446.

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Ngày khởi tạo : 2025-11-06 05:37:12

Ngày chỉnh sửa 2025-11-19 21:23:01

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Được biết đến như: 14. Tissa Thera.-An arahant. Son of the Buddha's paternal aunt, Amitā. He entered the Order and dwelt in a woodland settlement, but he was proud of his rank and irritable and captious in his conduct. He once came to the Buddha in tears because his colleagues had teased him on account of his talkativeness (S.ii.282; MA.i.289). On another occasion, the Buddha, with his celestial eye, saw Tissa sleeping with open mouth during the siesta and, sending a ray of glory, woke him. Tissa's heart was filled with anguish and when he confessed to his colleagues his mental laziness and distaste for religion, they brought him to the Buddha. The Buddha preached to him the Tissa Sutta, at the end of which he became an arahant (Thag.v.39; but see v.1162; S.iii.106f; ThagA.i.105).

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Ngày khởi tạo : 2025-11-06 05:46:11

Ngày chỉnh sửa 2025-11-17 19:18:20

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Được biết đến như: 1. Anurādha.-An Elder. Once when he was staying in a forest hut in the Mahāvana in Vesāli, near to where the Buddha was, certain wandering ascetics came to him and asked him whether or not a Tathāgata exists after death; dissatisfied with his answer they called him "fool" and went away. Thereupon Anurādha sought advice from the Buddha, who asked him "How, inasmuch as it cannot be said of a Tathāgata even in this very life that he really exists, can anything be said regarding him after death?"

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Ngày khởi tạo : 2025-11-06 05:50:12

Ngày chỉnh sửa 2025-11-20 01:40:52

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Được biết đến như: The Thera Yamaka held the view that, in so far as a monk has destroyed the āsavas, he is broken up and perishes at the break up of the body and becomes not after death. Yamaka's colleagues tried to correct this erroneous view (the heresy lies in the implication that "a being is broken up and perishes”; SA.ii.226.) but failed, and so reported him to Sāriputta. Sāriputta visited Yamaka and argued with him that if it were false to say of anybody that he existed in truth, in reality, even in this very life, how much more so to speak of someone existing or not existing after death. Yamaka thereupon confessed his error. Sāriputta further elucidated the matter by using the simile of a man who enters the service of a rich householder with the intent to murder him. Such a man would always be a murderer, even though his master knew him not to be so. Even so, the disciple who regards body, etc., as permanent and so on, harbours a murderous view, even though he knows it not as such (S.iii.109ff).

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Ngày khởi tạo : 2025-11-06 06:03:33

Ngày chỉnh sửa 2025-11-20 01:49:42

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Được biết đến như: 2. Khemaka Thera.-An arahant. Once, when he lay very ill at the Badarikārāmā, near Kosambī, some monks, staying at the Ghositārāma, sent one of their number, Dāsaka, with a message to Khemaka, inquiring whether he managed to bear his pains. Dāsaka returned with the reply that he did not; he was sent again to ask if Khemaka had seen the self in the five khandhas; when Dāsaka returned with the answer that he had not, he was sent a third time to ask whether Khemaka was an arahant. "No," came the answer, and Dāsaka had to visit him a fourth time with the inquiry, What did Khemaka mean by self? In exasperation Khemaka came himself to Ghositārāma and explained how, even when the Noble Disciple has put away the five lower fetters, there still clings to him a subtle remnant of the "I" conceit. It is said that as a result of the sermon Khemaka himself and sixty others became arahants (S.iii.126ff).

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Ngày khởi tạo : 2025-11-06 06:12:49

Ngày chỉnh sửa 2025-11-18 16:30:17

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Được biết đến như: Migajāla Thera. Son of Visākhā. Having heard the Dhamma during his frequent visits to the vihāra, he entered the Order and in due time became an Arahant. (Thag. 417-22; ThagA.i.452f). The Samyutta Nikāya (S.iv.35f ) contains two discussions which he had with the Buddha; the second was a teaching in brief which he learned before going to the forest to live in solitude prior to his attainment of arahantship.

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Ngày khởi tạo : 2025-11-06 09:12:34

Ngày chỉnh sửa 2025-11-19 10:23:40

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Được biết đến như: A Paribbājaka. He once visited the Buddha at Veluvana and questioned him regarding predestination. The Buddha explains to him that suffering arises from various causes -  bile, phlegm, wind, bodily humour, change of season, stress of untoward happenings, sudden attacks from without and also from one's kamma  

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Ngày khởi tạo : 2025-11-06 09:33:34

Ngày chỉnh sửa 2025-11-19 07:28:29

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Được biết đến như: A Paribbājaka. The Samyutta Nikāya records visits paid by him to Sāriputta at Nālakagāma and discussions between them on various topics, such as nibbāna, arahantship, the āsavas, sakkāya, ignorance, the Noble Eightfold Path, etc. (S.iv.251-60) The Commentary (SA.iii.91) says that he was a nephew of Sāriputta and a channa-paribbājaka.

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Ngày khởi tạo : 2025-11-06 09:47:19

Ngày chỉnh sửa 2025-11-20 01:53:45

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Được biết đến như: Samandaka, Samandakāni, Samañcakāni Một Paribbājaka , được đề cập (S.iv.261f) là đã đến thăm Sāriputta tại Ukkācelā (Ukkāvelā) và hỏi ngài về Niết bàn , và một lần nữa (Av121f) tại Nālakagāma , nơi ông hỏi ngài về hạnh phúc và đau khổ. Có lẽ, ông được xác định là Sāmaññakāni .

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Ngày khởi tạo : 2025-11-06 09:50:26

Ngày chỉnh sửa 2025-11-19 23:33:46

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Được biết đến như: 1. Isidatta. - Một vị Thượng tọa. Ngài là con trai của một người dẫn đường cho đoàn lữ hành tại Vaddhagāma (vl Velugāma ) ở Avanti . Qua thư từ, ngài trở thành người bạn vô hình của Citta-gahapati ở Macchikāsanda . Vị này đã từng gửi cho ngài một lá thư về những đức hạnh của Đức Phật , và Isidatta, rất hài lòng với những lời kể về giáo lý của Đức Phật, đã gia nhập Tăng đoàn dưới sự chỉ dạy của Mahā-Kaccāna và sau đó đã đắc quả A-la-hán.

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Ngày khởi tạo : 2025-11-06 09:57:46

Ngày chỉnh sửa 2025-11-19 22:35:05

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Được biết đến như: Once a number of monks staying in the Ambātakagrove in Macchikāsanda were entertained by Citta-gahapati to a sumptuous meal. At the end of the meal, Citta, escorted them back to the monastery. On the way the monks were overcome by the heat, and Mahaka, the junior monk, with the permission of his senior, made by his magic power a cool wind to blow and wrought a thunderstorm accompanied by gentle rain. Citta was greatly impressed, and, seeking Mahaka in his cell, asked him to perform some miracle. Mahaka told him to put his cloak on the veranda and to scatter a bundle of grass on it. Then he retired to his cell, locked the door, and caused a flame to dart through the keyhole and burn the grass without damaging the cloak. Citta was overcome with surprise, and promised to supply Mahaka with all requisites. Mahaka thanked him, but soon after left Macchikāsanda never to return. Because he did not wish to enjoy gains won by a display of iddhi power; S.vi.288ff.; the story is also referred to at Vsm. 393.

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Ngày khởi tạo : 2025-11-06 10:02:03

Ngày chỉnh sửa 2025-11-19 10:23:35

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Được biết đến như: Kāmabhū A monk, evidently held in high esteem by his colleagues. He is mentioned as staying in Kosambī, in Ghosita Park, and as asking Ananda certain questions, recorded in the Kāmabhū Sutta (1) (S.iv.165). Two other suttas bearing the same name record visits paid to Kāmabhū by Cittagahapati at Ambātakavana in Macchikāsanda. S.iv.291, 293.

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Ngày khởi tạo : 2025-11-06 10:04:16

Ngày chỉnh sửa 2025-11-19 23:39:44

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Được biết đến như: A conversation between Godatta and Cittagahapati at the Ambātakavana in Macchikāsanda. Godatta asks Citta about the different kinds of heart's release (cetovimutti) - appamānācetovimutti, ākiñcaññācetovimutti, suññatocetovimutti and animittācetovimutti. Citta explains them and points out how, according to one view, these states are diverse both in spirit and in letter and how, according to another, they are the same in spirit, though diverse in letter. S.iv.295f.

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Ngày khởi tạo : 2025-11-06 10:07:37

Ngày chỉnh sửa 2025-11-17 20:10:33