Tôn giả Nandiya – top 80 đệ tử Phật ( 40 vị bên tay phải)

Tôn giả Nandiya – top 80 đệ tử Phật ( 40 vị bên tay phải)

I. Giới thiệu chung

Ngài được sanh ở Kapilavatthu, trong nhà một vương tộc Thích-ca, và cha mẹ ngài nói: ‘Con ta sanh đem lại hoan hỷ trong nhà’ và đặt tên ngài là Nandiya. Lớn lên, ngài xuất gia, khi Anuruddha và các bạn đều xuất gia. Nhờ chú tâm học tập và lời phát nguyện quá khứ, ngài chứng quả A-la-hán.

Tôn giả Nandiya – vị hoàng thân dòng Sakya xuất gia chung với Tôn giả Ānanda.

Có khá nhiều vị tên Nandiya tuy nhiên chỉ có 1 vị tôn giả duy nhất người Sakiyan ( Thích Ca) .

Nandiya (palikanon.com)

1. Nandiya Thera. He belonged to a Sākiyan family of Kapilavatthu, and was called Nandiya because his birth brought bliss. He left the world at the same time as Anuruddha, Kimbila and the others, and he soon attained arahantship. Thereafter he dwelt with his companions in the Pācīnavamsamigadāya (Vin.i.350f. It was to them that the Upakkilesa Sutta was preached, M.iii.155. Later, they seem to have lived in the Gosingasālavana, M.i.205). It is said that Marā appeared before him in a terrible form, but Nandiya drove him away.

In the time of Padumuttara Buddha, Nandiya built an altar of sandalwood at the Buddha’s cetiya and held great celebrations. Fifteen kappas ago Nandiya was eight times born as king under the name of Samatta (Samagga) (Thag.25; ThagA.82f.) He is probably identical with Saparivāriya of the Apadāna (i.172).

According to the Mahāvastu (iii.177) Nandiya (Nandika) was the son of Sukrodana.

He was a special friend of Kimbila. ThagA.i.276.

1. Nandiya Thera. Ông thuộc một gia đình Sākiyan của Kapilavatthu , và được gọi là Nandiya vì sự ra đời của ông đã mang lại phúc lạc. Ông rời thế gian cùng lúc với Anuruddha , Kimbila và những người khác, và ông sớm đắc quả A la hán. Sau đó, ngài cư ngụ với những người bạn đồng hành của mình trong Pācīnavamsamigadāya (Vin.i.350f. Đối với họ, Kinh Upakkilesa đã được thuyết giảng, M.iii.155. Sau đó, họ dường như đã sống trong Gosingasālavana , Mi205). Người ta nói rằng Marā đã xuất hiện trước mặt anh ta trong một bộ dạng khủng khiếp, nhưng Nandiya đã đuổi anh ta đi.

Vào thời Đức Phật Padumuttara, Nandiya đã xây một bàn thờ bằng gỗ đàn hương tại cetiya của Đức Phật và tổ chức các lễ kỷ niệm lớn. Mười lăm kappa trước đây Nandiya đã tám lần được sinh ra làm vua dưới tên của Samatta (Samagga) (Thag.25; ThagA.82f.) Ông có lẽ giống hệt với Saparivāriya của Apadāna (i.172).

Theo Mahāvastu (iii.177) Nandiya (Nandika) là con trai của Sukrodana.

Anh ấy là một người bạn đặc biệt của Kimbila. ThagA.i.276.

II. Trưởng lão tăng kệ – Tiểu bộ kinh Nikaya

(XXV) Nandiya (Thera. 5)

Ngài được sanh ở Kapilavatthu, trong nhà một vương tộc Thích-ca, và cha mẹ ngài nói: ‘Con ta sanh đem lại hoan hỷ trong nhà’ và đặt tên ngài là Nandiya. Lớn lên, ngài xuất gia, khi Anuruddha và các bạn đều xuất gia. Nhờ chú tâm học tập và lời phát nguyện quá khứ, ngài chứng quả A-la-hán. Rồi ngài sống với Trưởng lão Anuruddha và các bạn tại rừng Trúc phía Ðông. Tại đấy, Ác-ma muốn làm ngài sợ hãi, hiện ra trong hình thù rất dễ sợ, nhưng ngài đuổi Ác–ma đi với những lời như sau: ‘Này Ác-ma, Ngươi làm gì với những người đã vượt qua cảnh giới của ngươi. Do vậy, Ngươi chỉ gặp thất bại và bất hạnh’.

25. Với ai, tâm thường hằng,

Hướng mạnh về Chánh pháp,

Pháp phát sanh hào quang,

Pháp đạt đến Thánh quả,

Vị Tỷ-kheo như vậy,

Nếu Nhà ngươi muốn chống,

Hỡi này kẻ Quỷ đen!

Ngươi đi đến đau khổ.

III. Từ https://tipitaka.fandom.com/wiki/Thera_1.25:_Nandiya

Chapter I.
 Single Verses

25. Nandiya

Born in this Buddha-age at Kapilavatthu, in the house of a Sākiyan (king)rāja, his parents said: He is born bringing us bliss; and they called him Nandiya (Bliss). Grown up, he went forth(into monkhood), when Anuruddha and the rest left the world(for monkhood) under the Lord(Buddha). And because of his studies and his resolve made in the past, he soon attained arahantship(enlightenment). Thereafter he lived with Anuruddha the Thera^[1] and his [30] friends, in the Eastern Bamboo Wood. There Mara(deathlord/devil), the Evil One, wishing to frighten him, appeared in a terrifying shape. But the Thera drove him away with the words, ‘O Evil One! what can you do with those that have transcended your realm? it is you that by that will meet with defeat and ruin.’

[25] Obhāsajātaɱ phalagaɱ cittaɱ yassa abhiṇhaso||
Tādisaɱ bhikkhumāsajja kaṇha dukkhaɱ nigacchasī’ ti.|| ||

[25] To him whose thought is ever newly born
From splendour of the Path, and hard work has touched
The Fruit – if such a Monk you assail,
Black-hearted sprite, to misery you must go.^[2]

^[1] On Anuruddha and his friends, see Ps. CXXXVIII. – CXXXIX., CCLVI. (cf. Ps. CXXXVIII). The only passage where Nandiya is mentioned independently is Saɱy., v. 403. Dhammapada Com., on verses 219, 220, refers to a quite different Nandiya (verse 11, Nandika, Nanda) of Benares, a lay-adherent.

^[2] Cf. verse 1189.

1.3-5[25] Commentary on the stanza of

Nandiya Thera

The stanza starting with obhāsajātaṃ constitutes that of the venerable Thera Nandiya. What is the origin? It is said that he, at the time of the Blessed One Padumuttara, when the Master had passed away to parinibbāna, he had a railing made of solid sandal wood (candanasāra) at (His) shrine and brought about an immense reverential offering made by himself (sakkāra). Beginning from then he became endowed with excellent inclination (ajjhāsaya), accumulated bountiful meritorious deeds conducive towards escape from rounds of repeated rebirths (vaṭṭa) in this and that (existence), wandered about his rounds of rebirths among divine and human beings and was reborn in the royal family of the Sākyans in Kapilavatthu when this Buddha arose. His parents named him Nandiya saying that he was born provoking pleasure. When he had come of age, as and when Anuruddha and others became monks in the presence of the Master, he himself also did likewise, did the deed of developing clear insight (vipassanā), and because of the devoted service (adhikāra) done by him, attained Arahantship but before long. Hence it has been said in the Apadāna:–

“The Conqueror named Padumuttara, the

eldest of the world, the bull of men,

the self-awakened Buddha having shone

similar to a mass of fire, passed away

to parinibbāna.

When the great Hero passed away to nibbāna,

there became a spacious shrine. But from

afar people had it attended to (upaṭṭhenti),

at the most excellent well-built relic chamber.

Being pious-minded and of good heart, I made

a sandal-wood railing; the solid shrine then

looked as a shrine should suitably be.

In any existence I was reborn, whether

divine or human, I never saw (my) inferiority

(omatta), this is the fruitful result of my

former (good) deed.

Fifteen hundred aeons (kappa) ago from now,

eight people became world kings of great

strength; all of them bore the same name.

My depravity had been burnt. …

Buddha’s instruction had been carried out.

Having, however, attained Arahantship, while this Thera was living together with the Thera Anuruddha and others in the deer park (migadāya) at the east (pācīna) viṃsa, the evil one Māra showed a frightful form (bheravarūpa) to him as the former was desirous of frightening the latter. The Thera having known him thus; “This is Māra,” uttered a stanza, starting with “Obhāsajātaṃphalaṃva” in order to show him thus:– “O evil one! What will your performance do to those who had overcome (vītivattā) the domain of Māra; consequent upon that, however, you yourself even will attain destruction (vighātaṃ) and misfortune (anatthaṃ).

25. There obhāsajātaṃ is to be construed as: because of having achieved the konwledge of the foremost path (magga) the light born of the light of knowledge; therefore, it was excessively resplendent (pabhassara) because of the state of having destroyed and dispelled the darkness of depravity totally; thus, is the meaning. Phalagaṃ means had approached and reached fruition; accompanied with (sahita) knowledge of the foremost fruition; thus, is the significance. Cittaṃ is to be construed as he said ordinarily about the mind of the canker-free (khīṇāsava) Arahant. Therefore he said: “Abhiṇhaso.” Indeed, it is befitting to have stated as “phalena sahitaṃ (accompanied with fruition)” because of entering upon the proper attainment (samāpatti) of the fruition of Arahantship constantly (niccakappaṃ) of the canker-free Arahants since it leads to the cessation of dukkha (nirodha). Tādisaṃ means like that, shaped likewise; the Arahants, thus, is the meaning. Āsajjā means having clearly purified and treated with contempt (paribhuyya). Kaṇha means calling and addressing Māra; indeed, he is said to be “kaṇho, the black birth in particular also. Dukkhaṃ nigacchasi means you will approach and arrive at non-beneficial bodily fatigue with such performances as entry into belly and so on here, in this existence and pain of purgatory without compensation (appatikāraṃ) in the future existence also. On having heard that statement, Māra, saying to himself thus! “The monk recognises me” and disappeared but there.

The Commentary on the stanza

of the Thera Nandiya

is complete.

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