4. Ugga (-Gahapati).- Một gia chủ của Hatthigāma(ka) thuộc xứ Bạt-kỳ. Trong số các gia chủ, ông được Đức Phật tuyên bố là người giỏi nhất trong số những người hầu hạ Tăng đoàn (sanghupatthākānam) (Ai26). Sau khi cha ông qua đời, ông được bổ nhiệm vào chức vụ setthi. Một lần khi Đức Phật đến Hatthigāma trong một chuyến du hành và đang ở tại Nāgavanuyyāna ở đó, Ugga đã đến vui chơi, cùng với các vũ công, sau khi kết thúc một bữa tiệc rượu kéo dài bảy ngày. Khi nhìn thấy Đức Phật, ông vô cùng xấu hổ và cơn say của ông biến mất. Đức Phật đã thuyết pháp cho ông và ông trở thành một vị bất lai. Sau đó, ông giải tán các vũ công của mình và dành thời gian chăm sóc các thành viên của Tăng đoàn. Các vị thần đến thăm ông vào ban đêm và kể cho ông nghe về những thành tựu của các nhà sư khác nhau, đề nghị rằng ông chỉ nên chọn những người xuất chúng làm người nhận quà tặng của mình. Nhưng những gì Ngài ban tặng, Ngài ban tặng cho tất cả mọi người với niềm vui như nhau (AA.i.214-5).

Đức Phật từng nói rằng Ugga sở hữu tám phẩm chất đặc biệt và kỳ diệu. Một vị Tỳ kheo, nghe Đức Phật nói vậy, đã đến gặp Ugga và hỏi ngài những phẩm chất này là gì. Ugga trả lời rằng ông không biết Đức Phật đang nghĩ gì và bắt đầu kể lại tám điều kỳ diệu đã xảy ra với ông, đó là:

• (1) Ngay khi nhìn thấy Đức Phật, trạng thái say xỉn của ông biến mất và ông cúi đầu trước Đức Phật, người đã nói chuyện với ông về nhiều chủ đề khác nhau, chẳng hạn như bố thí, trì giới, v.v.
• (2) Khi Đức Phật thấy tâm trí của Ugga đã sẵn sàng, Ngài đã thuyết giảng cho ông về Bốn Chân Lý, mà ông đã hiểu và chứng ngộ.
• (3) Ông đã có bốn người vợ trẻ và xinh đẹp; khi ông tuyên thệ độc thân, ông đã chu cấp đầy đủ cho họ; vì một trong số họ, ông đã lấy được người chồng theo ý muốn của cô ấy, vì cô ấy rất mong muốn, và ông đã làm điều này mà không hề có chút ghen tuông nào.
• (4) Ông chia sẻ toàn bộ khối tài sản khổng lồ của mình với những người có phẩm hạnh tốt và đáng yêu.
• (5) Bất cứ vị sư nào mà ông chờ đợi, ông đều hết lòng phục vụ; ông lắng nghe lời giảng của vị sư một cách chăm chú; nếu vị sư không giảng, Ugga tự mình dạy giáo lý cho vị sư.
• (6) Chư Thiên kể cho ngài nghe về những thành tựu khác nhau của các nhà sư, nhưng ngài đều bố thí cho tất cả như nhau, không phân biệt.
• (7) Ngài không cảm thấy tự hào khi được trò chuyện với các vị thần.
• (8) Ngài không lo lắng về cái chết vì Đức Phật đã đảm bảo với ngài rằng ngài sẽ không bao giờ trở lại thế giới này nữa.

Nhà sư thuật lại cuộc trò chuyện này với Đức Phật và Đức Phật nói với ông rằng đây chính là những phẩm chất mà Ngài nghĩ đến khi ca ngợi Ugga (A.iv.212-6).

Tương Ưng Bộ Kinh (Vajjī Sutta , S.iv.109f) ghi lại cuộc viếng thăm Đức Phật của Ugga tại Hatthigāmaka. Ông hỏi Đức Phật tại sao một số chúng sinh đạt được sự giải thoát trọn vẹn ngay trong kiếp này, trong khi những người khác thì không. Đức Phật nói rằng đó là do sự bám víu.

Ugga từng là một gia chủ vào thời Đức Phật Padumuttara. Có lần, ngài nghe Đức Phật thuyết pháp và tuyên bố, vào cuối bài pháp, một trong những đệ tử tại gia của Ngài là người phục vụ Giáo hội xuất sắc nhất. Ngài mong muốn bản thân cũng đạt được điều tương tự và đã làm nhiều việc thiện hướng đến mục tiêu đó (AA.i.214). vl Uggata.

4. Ugga (-Gahapati).-A householder of Hatthigāma(ka) of the Vajji country. Among householders he was declared by the Buddha to be the best of those who waited on the Order (sanghupatthākānam) (A.i.26). On his father's death he was appointed to the post of setthi. Once when the Buddha went to Hatthigāma during a tour and was staying in the Nāgavanuyyāna there, Ugga came to the pleasance, with dancers, at the conclusion of a drinking-feast of seven days' duration. At the sight of the Buddha he was seized with great shame and his intoxication vanished. The Buddha preached to him and he became an anāgāmī. Thereupon he dismissed his dancers and devoted himself to looking after members of the Sangha. Devas visited him at night and told him of the attainments of various monks, suggesting that he should choose only the eminent ones as the recipients of his gifts. But what he gave, he gave to all with equal delight (AA.i.214-5).

The Buddha once stated that Ugga was possessed of eight special and wonderful qualities. One of the monks, hearing the Buddha's statement, went to Ugga and asked him what these qualities were. Ugga replied that he was not aware of what the Buddha had in mind and proceeded to explain eight wonderful things that had happened to him, viz.:

• (1) As soon as he saw the Buddha, his state of drunkenness vanished and he made obeisance to the Buddha, who talked to him on various topics, such as dāna, sīla, etc.
• (2) When the Buddha saw that Ugga's mind was ready, he preached to him the Four Truths, which he understood and realised.
• (3) He had had four young and beautiful wives; when he took the vow of celibacy, he made ample provision for them; for one of them he obtained the husband of her choice, because she so desired, and this he did with no tinge of jealousy.
• (4) All his immense wealth he shared with men of good and lovely conduct.
• (5) On whatever monk he waited, he did it with whole-heartedness; to the monk's preaching he listened earnestly; if the monk did not preach, Ugga himself taught him the doctrine.
• (6) Devas told him of the different attainments of various monks, but he gave to all alike, without distinction.
• (7) He felt no pride that he should hold converse with devas.
• (8) He did not worry about death because the Buddha had assured him that he would never more return to this world.

The monk reports this conversation to the Buddha and the Buddha tells him that these were the very qualities he had in mind when praising Ugga (A.iv.212-6).

The Samyutta Nikāya (Vajjī Sutta, S.iv.109f) records a visit paid to the Buddha by Ugga, at Hatthigāmaka. He asked the Buddha why it was that some beings attained full freedom in this very life, while others did not. Because of grasping, says the Buddha.

Ugga had been a householder in the time of Padumuttara Buddha. He once heard the Buddha preach and declare, at the end of his sermon, one of his lay disciples to be the best of those who waited on the Order. He wished for himself a similar attainment and did many good deeds towards that end (AA.i.214). v.l. Uggata.

I. Thông tin từ cuốn Đại Phật Sử ENG 6B

6.  UGGATA The Householder

• His Past Aspiration

The future Uggata was reborn into a worthy family in the city of HaÑsavatī, during the time of Buddha Padumuttara. On one occasion, he was listening to a sermon by the Buddha when he saw a lay disciple being named as the foremost in attending on the Sangha without discrimination. He emulated that man. As such, he made an extraordinary offering to the Buddha and His Sangha and after that, he aspired to the same distinction in front of the Buddha who prophesied that his aspiration would be fulfilled.

(b)   His Last Existence as Uggata The Householder

The future Uggata was reborn in fortunate destinations for a hundred thousand world- cycles before being reborn into a rich man’s family in Hatthigama, during the time of Buddha Gotama. He was named Uggata. When he came of age, he inherited his father’s estate.

At the time when the Buddha, after a tour of the country in the company of many

bhikkhus, arrived at Hatthigama and was sojourning in the Nǎgavana Park, Uggata was then

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indulging himself in a drinking spree, in the company of dancing girls, for seven days at the Nǎgavana Park too. When he saw the Buddha, he was overwhelmed with shame and when he was before the presence of the Buddha, he became sober suddenly. He made obeisance to the Buddha and sat in a suitable place. Then the Buddha preached to him a discourse, at the end of which, he was established in the three lower maggas and phalas, (i.e. he became an anǎgǎmin).

from that moment, he released the dancing girls from his service and devoted himself to charity. Devas would come to him at the middle watch of the night and report to him as to the conduct of various bhikkhus. They would say: ‚Householder, such and such bhikkhu is endowed with the Three Knowledges; such and such bhikkhu is endowed with the six kinds of supernormal powers; such and such bhikkhu has morality; such and such bhikkhu has no morality, etc.‛ Uggata disregarded the failings of the bhikkhus who lacked in morality as his devotion to the Sangha remained steadfast was on account of the bhikkhus of good morality (An example worth following). In making gifts (therefore), he never discriminated between the good and the bad bhikkhu, (his devotion being directed to the Sangha as a whole.) When he went before the Buddha, he never mentioned about the bad bhikkhus but always extolled the virtues of the good.

(c)   Uggata The Householder was named The foremost Lay Disciple

Therefore, on one occasion, during His residence at the Jetavana monastery, prominent lay disciples were mentioned for their respective merits, the Buddha declared:

‚Bhikkhus, among My lay disciples who devotedly attend on the Sangha without discrimination, Uggata the householder of Hatthigǎma is the foremost.‛

(Incidentally, the householder Uggata’s native place, Hatthigama, lay in the Country of the Vajjīs.)

Both Householders Uggata and Ugga of Vesǎlī, have eight marvellous qualities each.

(A brief description of these qualities is given here. for a full account the reader is directed to the A~guttara Nikǎya, Book Three, AÔÔhaka Nipǎta, PaÔhama PaÓÓasaska, 3-Gahapati Vagga, the first two suttas.)

The Eight Marvellous Qualities of Ugga of Vesǎlī

At  one  time,  when  the  Buddha  was  staying  at  the  K|Ôǎgǎrasǎlǎ  monastery  in  the Mahǎvana forest, near Vesǎlī, He said to the bhikkhus: ‚Bhikkhus, note that Ugga the householder of Vesǎlī, has eight marvellous qualities.‛ He then retired to His private chamber.

Later, a bhikkhu went to the house of Ugga and sat at a place prepared for the Sangha (five hundred seats being made available for the Sangha at all times,). Ugga greeted him, paid his respects to the bhikkhu, and sat in a suitable place. To Ugga, the bhikkhu said:

‚Householder, the Bhagavǎ said that you are endowed with eight marvellous qualities. What are these eight qualities?‛

Ugga replied: ‚Venerable Sir, I am not sure which eight qualities the Bhagavǎ sees in me that He calls marvellous. As a matter of fact, I have eight qualities that are most extraordinary. May your reverence listen to them and consider well.‛

‚Very well, householder,‛ the bhikkhu said. And Ugga told his story:

• ‚Venerable Sir, from the moment I cast my eyes on the Buddha, I had explicit faith in Him as the Buddha, with no vacillation. So, Venerable Sir, my confidence in the Buddha at first sight is the first extraordinary thing about me.
• ‚Venerable Sir, I approached the Buddha with pure conviction. The Bhagavǎ discoursed to me in a step-by-step exposition on (i) the merits of giving charity, (ii) the

virtue of morality, (iii) the description about the celestial world, the world of devas,

(iv) the practice of the Ariya Path leading to Magga–Phala–Nibbǎna. That made my mind receptive, malleable, free of hindrances, elated and clear. The Bhagava, knowing this, expounded to me the exalted Dhamma, the four Ariya Truth of Dukkha, the Origin of Dukkha, the Cessation of Dukkha, and the Way leading to the Cessation of Dukkha. Consequently, I gained the Eye of the Dhamma and attained the anǎgǎmī-

phala. from the time I became an anǎgǎmī ariya, I took  the lifelong vow of the

Supramundane Refuge and observed the five Precepts with the pure life of chastity (brahmǎ-cariya) as one of the routine precepts. (This is the ordinary five Precepts with abstinence as a vow in lieu of the vow of wrongful sexual conduct.) This is the second extraordinary thing about me.

• ‚Venerable Sir, I had four teenage wives. When I returned home on the day I became an anǎgǎmī ariya, I called the four wives and said to them: ‘Dear sisters, I have taken the vow of chastity for life. You may continue staying in my house, enjoying my wealth and practising charity, or you may return to your parents’ house, taking sufficient riches with you for a comfortable life. Or, if any one of you wishes to remarry, just tell me who is going to be your new bridegroom. Each of you are free to exercise these options.’ Thereupon, my first wife expressed her wish to remarry and she named the bridegroom. I then let that man come to me, and holding my first wife in my left hand, and the libation jug in my fight hand, I offered my wife to that man and sanctified their marriage. In relinquishing my first wife, who was still very young, to another man, I felt nothing in my mind. Venerable Sir, my detachment in giving up my first wife to another man is the third extraordinary thing about me.
• ‚Venerable Sir, whatever possessions I have in my house, I deem them to be assigned to the virtuous ones with morality. I hold back nothing from the Sangha. It is as though they are already in the possession of the Sangha as a body. Venerable Sir, this liberality towards the Sangha, in considering all my possessions as being assigned to the virtuous bhikkhus, is the fourth extraordinary thing about me.
• ‚Venerable Sir, whenever I attend to a bhikkhu, I do so reverently and personally, but never irreverently, Venerable Sir, reverentially attending to bhikkhus is the fifth extraordinary thing about me.
• ‚Venerable Sir, if that bhikkhu preaches me a discourse, I listen reverentially, but never irreverently. If that bhikkhu does not preach me a discourse, I will preach a discourse to him. Venerable Sir, my listening reverentially to a discourse by a bhikkhu, and my preaching a discourse to the bhikkhu who does not preach to me is the sixth extraordinary thing about myself.
• ‚Venerable Sir, devas often come to me, saying: ‘Householder, the Bhagavǎ expounds the Dhamma which is excellent in the beginning, excellent in the middle, and excellent in the end.’ I would say to those devas: ‘O devas, whether you say so or not, the Bhagavǎ expounds the Dhamma which is indeed excellent in the beginning, excellent in the middle, and excellent in the end.’ I do not think the devas’ coming to me to say those words is extraordinary. I do not feel exhilarated by their coming to me and for the experience of conversing with them. Venerable Sir, my indifference to the coming of devas to me and the experience of conversing with them is the seventh extraordinary thing about me.
• ‚Venerable Sir, I do not see any of the five fetters that tend to rebirth in the lower (i.e. sensuous) realms of existence that have not been discarded in me. (This shows his attainment of anǎgǎmī-magga.) Venerable Sir, my having attained anǎgǎmī-magga is the eighth extraordinary thing about me.

‚Venerable Sir, I know I have these eight extraordinary qualities. But I am not sure which eight qualities the Bhagava sees in me that He calls marvellous.‛

Thereafter, the bhikkhu, having received alms-food from Ugga the householder, departed. He took his meal and then went to the Buddha, made obeisance to Him, and sat in a suitable place. Sitting thus, he related to the Buddha the full details of the conversation that

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took place between him and Ugga the householder.

The Buddha said: ‚Good, good, bhikkhu. Anyone who could answer your questions well, should be given these very answers that Ugga the householder did. Bhikkhu, I say that Ugga the householder is endowed with those eight extraordinary qualities that are marvellous. Bhikkhus, note that Ugga the householder has these very eight marvellous qualities that he told you.‛

The Eight Marvellous Qualities of Uggata of Hatthigǎma

At one time, when the Buddha was sojourning at Hatthigǎma, in the country of the Vajjians, He said to the bhikkhus: ‚Bhikkhus, note that Uggata the householder of Hatthigǎma has eight marvellous qualities.‛ After saying this brief statement, the Buddha went into the monastery.

Thereafter, a bhikkhu visited Uggata the householder’s residence in the morning and put forwards the same questions as those asked by the previous bhikkhu to Ugga of Vesǎlī. Uggata the householder gave his reply as follows:

• ‚Venerable Sir, while I was indulging myself in sensuous pleasures in my own Nǎgavana Park, I saw the Buddha from a distance. As soon as I cast my eyes on the Buddha, I had explicit faith in Him as the Buddha, and was deeply devoted to him. I became suddenly sober after my drunken bout. Venerable Sir, my explicit faith in and devotion to the Buddha at first sight and my recovering sobriety at that moment is the first extraordinary thing about me.
• ‚Venerable Sir, I approached the Buddha with a pure conviction. The Bhagava discoursed to me in a (most appropriate) step-by-step exposition on: (1) the merits of giving in charity, (2) the virtue of morality, (3) the description about the world of devas, (4) the practice of the Ariya Path. That made my mind receptive, malleable, free of hindrances, elated and clear. The Bhagavǎ, knowing this, expounded to me the exalted Dhamma, the four Ariya Truths of Dukkha, the   Origin of Dukkha, the cessat- ion of Dukkha, and the way leading to the cessation of Dukkha. Consequently, I gained the Eye of the Dhamma, and attained the anǎgǎmī–phala. from the time I became an anǎgǎmī-ariya, I took the life-long vow of the Supramundane Refuge, together with the observance of the five Precepts with abstinence (Brahmacariya) as one of them. Venerable Sir, my attainment of anǎgǎmī–phala after my first meeting with the Buddha, my subsequent taking up the Supramundane Refuge with the five Precepts with the vow of abstinence, is the second extraordinary thing about me.
• ‚Venerable Sir, I had four teenage wives. When I returned home on the day I became an anǎgǎmī-ariya, I called up my four wives and said to them: ‘Dear sisters, I have taken the vow of chastity for life. You may continue staying in my house, enjoying my wealth and practising charity, or you may return to your parents’ house, taking sufficient riches with you for a comfortable life. Or, if anyone of you wishes to remarry, just tell me who is going to be your new bridegroom. Each of you are free to exercise those options.’ Thereupon, my first wife expressed her wish to remarry and she named the bridegroom. I then let that man come up to me, and, holding my first wife in my left hand, and the libation jug in my right hand, I offered my wife to that man and sanctified their marriage. In relinquishing my first wife, who was still very young, to another man, I felt nothing in my mind. Venerable Sir, my detachment in giving up my first wife to another man is the third extraordinary thing about me.
• ‚Venerable Sir, whatever possessions I have in my house, I consider them to be assigned to the virtuous bhikkhus. I hold back nothing from the Sangha. Venerable Sir, this liberality towards the Sangha, in considering all my possessions as being assigned to the virtuous bhikkhus, is the fourth extraordinary thing about me.
• ‚Venerable Sir, whenever I attend to a bhikkhu, I do so reverently and personally, but never irreverently. If that bhikkhu preaches me a discourse, I listen reverentially, but never irreverently. If that bhikkhu does not preach me a discourse, I preach a discourse to him. Venerable Sir, my reverentially attending to bhikkhus, reverentially listening to

their discourses, and my preaching a discourse to the bhikkhu who does not preach to me is the fifth extraordinary thing about me.

• ‚Venerable Sir, whenever I invite the Sangha to my residence, devas would come to me and say: ‘Householder such and such bhikkhu is emancipated both ways from corporeal body (r|pa-kǎya) and mental body (nǎma-kǎya), i.e. Ubhatobhǎga Vimutta; such and such bhikkhu has attained emancipation through full knowledge, Insight (paññǎ vimutta); such and such bhikkhu is one who has realized Nibbǎna through nǎmakǎya (kǎyasakkhi); such and such bhikkhu has attained to the three higher magga and phala through Right View (diÔÔhippatta); such and such bhikkhu is emancipated through faith (saddhǎvimutta); such and such bhikkhu is one who follows faith, saddhǎnusarī; such and such bhikkhu is one who pursues Dhamma, dhammǎnusǎrī; such and such bhikkhu has morality, and is virtuous; such and such bhikkhu lacks morality and is vile.’ I do not think the devas’ coming to me to say these words is extraordinary. When I attend to the Sangha, it never occurred to me that such and such bhikkhu lacks morality, and so I will make only scant offering to him, or that such and such bhikkhu is virtuous and so I will make much offering to him. I make offerings both to the virtuous bhikkhus and the vile bhikkhus in the same (reverential) spirit. Venerable Sir, my indiscriminate offering and attendance on both the virtuous and the vile bhikkhus is the sixth extraordinary thing about me.
• ‚Venerable Sir, devas often come to me, saying: ‘Householder, the Bhagavǎ expounds the Dhamma which is excellent in the beginning, excellent in the middle, and excellent at the end.’ And I would say to these devas: ‘O devas, whether you say so or not, the Bhagavǎ expounds the Dhamma which is excellent in the beginning, excellent in the middle, and excellent in the end.’ I do not think that the devas coming to me to say those words is extraordinary. Venerable Sir, my indifference to the coming of devas to me and the experience of conversing with them is the seventh extraordinary thing about to me.
• ‚Venerable Sir, in the event of my predeceasing the Bhagavǎ, the Bhagavǎ’s remarks about me such as: ‘Uggata the householder of Hatthigǎma has no fetters in him that tend to rebirth in the sensuous realm’ will not be anything extraordinary. (This shows that he is an anǎgǎmī-ariya.) Venerable Sir, the fact that there is no fetter in me that tend to rebirth in the sensuous realm is the eighth extraordinary thing about me.

‚Venerable Sir, I know I have these eight extraordinary qualities. But I am not sure which eight qualities the Bhagavǎ sees in me that he calls marvellous.‛

(further events are exactly the same as in the previous case. In the A~guttara Nikǎya both the above two householders are called ‘Ugga’. Here we are leaning on the Etadagga Pǎli in calling the householder of Hatthigǎma, Uggata, in contradistinction to Ugga the householder of Vesǎli. Since the noble and rare attributes of these two Householders inspire devotion, these notes are somewhat more than summarized statements.)

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