Mahavamsa : die große Chronik Sri Lankas

2. Kapitel 2: Der Stammbaum Siddhatta's


verfasst von Mahanama

übersetzt und erläutert von Alois Payer

mailto: payer@hdm-stuttgart.de


Zitierweise / cite as:

Mahanama <6. Jhdt n. Chr.>: Mahavamsa : die große Chronik Sri Lankas / übersetzt und erläutert von Alois Payer. -- 2. Kapitel 2: Der Stammbaum Siddhatta's. -- Fassung vom 2006-06-05. -- URL: http://www.payer.de/mahavamsa/chronik02.htm. -- [Stichwort].

Erstmals publiziert: 2006-03-16

Überarbeitungen: 2006-06-05 [Ergänzungen]; 2006-05-27 [Ergänzungen]; 2006-04-23 [Ergänzungen]; 2006-04-21 [Umstellung auf Unicode!]; 2006-04-09 [Ergänzungen]; 2006-03-29 [Ergänzungen]

Anlass: Lehrveranstaltungen, Sommersemester 2001, 2006

©opyright: Dieser Text steht der Allgemeinheit zur Verfügung. Eine Verwertung in Publikationen, die über übliche Zitate hinausgeht, bedarf der ausdrücklichen Genehmigung des Übersetzers.

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Dieser Text ist Teil der Abteilung Buddhismus von Tüpfli's Global Village Library


Pālitext: http://www.tipitaka.org/tipitaka/e0703n/e0703n-frm.html.-- Zugriff am 2006-02-28 (Offenkundige Fehler oder Missverständnisse wurden stillschweigend verbessert)

Falls Sie die diakritischen Zeichen nicht dargestellt bekommen, installieren Sie eine Schrift mit Diakritika wie z.B. Tahoma.

Die Zahlreichen Zitate aus Malalasekera, G. P. <1899 - 1973>: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- 2 vol. -- 1163, 1370 S. -- ISBN 0860132692. sind ein Tribut an dieses großartige Werk. Das Gesamtwerk ist online zugänglich unter: http://www.palikanon.com/english/pali_names/dic_idx.html. -- Zugriff am 2006-05-08.


Dutiyapariccheda

Mahāsammatavaṃsa

Zweites Kapitel

Das Geschleht Mahāsammatas


Alle Verse mit Ausnahme des Schlussverses sind im Versmaß vatta = siloka = Śloka abgefasst.

Das metrische Schema ist:

 ̽  ̽  ̽  ̽ ˘ˉˉˉ
 ̽  ̽  ̽  ̽ ˘ˉ˘ˉ

 ̽  ̽  ̽  ̽ ˘ˉˉˉ
 ̽  ̽  ̽  ̽ ˘ˉ˘ˉ

Ausführlich zu Vatta im Pāli siehe:

Warder, A. K. (Anthony Kennedy) <1924 - >: Pali metre : a contribution to the history of Indian literature. -- London : Luzac, 1967. --  XIII, 252 S. -- S. 172 - 201.


Kommentar:

Der Hauptzweck dieses Kapitels wird in Vers 23 genannt:

23. Der Große Weise (Buddha Gotama) wurde so in ununterbrochener Geschlechterfolge im Geschlecht Mahāsammatas geboren, dem Haupt aller Adeligen (Kṣatriya's).

Ein Buddha muss nämlich in dem zu seiner Zeit höchsten Stand - je nach Zeitalter Kṣatriya (Adelsstand) oder Brahmane (geistlicher Stand) - und in der besten Familie geboren werden. So ist der Stammbaum eine weitere Zertifizierung einer der Vorbedingungen der der Buddhaschaft Gotamas.


1. Mahāsammatarājassa,
vaṃsajo hi mahāmuni;
Kappassādimhi rājāsi,
Mahāsammatanāmako.

1. Der große Weise [Buddha Gotama] stammt aus dem Geschlecht des Königs Mahāsammata1. Zu Beginn dieses Weltzeitalters gab es eine König namens Mahāsammata.

Kommentar:

1 Mahāsammata

"Mahāsammata.—A king who lived in the beginning of this present age. The Pali Chronicles mention him as the original ancestor of the Sakyan family, to which the Buddha belonged, and gives a list of the dynasties from his day to the time of the Buddha, to prove that the line was "unbroken." Mahāsammata belonged to the Solar Race and is identified with the Bodhisatta, who was born among men after sojourn in the Brahma-worlds. He was called Mahasammata, because, on the arising of wickedness in the world, he was chosen by the people to show indignation against and disapproval of those worthy of blame. In return for his services, he was given a portion of their harvest. It is said that in the dynasty of Mahāsammata the idea of meting out punishments, such as torture, fining, expulsion, was unknown. These were invented later with the advance of civilisation! The Vimānavatthu Commentary explains that Mahāsammata is the name given in the sacred books (sāsane) for Manu. Some, at least, of the Ceylon kings traced their descent from Mahasammata."

[Quelle: Malalasekera, G. P. <1899 - 1973>: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- 2 vol. -- 1163, 1370 S. -- ISBN 0860132692. -- s. v. -- Dort Quellennachweise.]

2. Rojo ca Vararojo ca,
tathā Kalyāṇakā duve;
Uposatho ca Mandhātā,
Carakopacarā duve.

3
. Cetīyo Mucalo ceva,
Mahāmūcalanāmako;
Mucalindo Sāgaro ceva,
Sāgaradevanāmako.

4
. Bharato Bhagīrathoa ceva,
Ruci ca Suruci pi ca;
Patāpo Mahāpatāpo,
Panādā ca tathā duve.

a Geiger: Aªgīraso

5. Sudassanā ca Nerū ca,
tathā eva duve duve;
Pacchimāc cāti  rājāno,
tassa puttapaputtakā.

c Geiger: Acchimā

2. -5. Seine Söhne und Enkel waren die Könige

6. Asaṃkhiyāyukāa ete,
aṭṭhavīsati bhūmipā;
Kusāvatiṃ Rājagahaṃ,
Mithilañ cāpi āvasuṃ.

a Geiger: Asaṃkheyyāyukā

6. Diese 28 Könige lebten jeweils unzählig viele Jahre in Kusāvatī1, Rājagaha2 und Mithilā3.

Kommentar:


Abb.: Lage von Janakpur (Mithilā), Rājgīr (Rājagaha), Kasia (Kusāvatī)
(©MS Encarta)

1 Kusāvatī an der Stelle des späteren Kusināra, dem Ort des völligen Erlöschens (Parinibbāna) des Buddha Gotama.


Abb.: Plan von Kusināra

[Bildquelle: Schumann, Hans Wolfgang <1928 - >: Auf den Spuren des Buddha Gotama : eine Pilgerfahrt zu den historischen Stätten. -- Olten [u.a.] : Walter, 1992. -- 184 S. : Ill. ; 24 cm. -- ISBN 3530799890. -- S. 162.]

"Kusāvatī.—A city in the kingdom of the Mallas. In the present age it was called Kusinārā. Once it was the royal city of Mahā-Sudassana and was twelve leagues in length and twelve in breadth, prosperous and full of people, like Âlakamandā. It was then at the head of eighty-four towns. The Mahā-Sudassana Sutta contains a long description of the city. It was the capital of several kings of the Mahāsammata dynasty, including Okkāka, father of Kusa.

In the time of the Buddha Metteya, Kusāvatī will be known as Ketumatī."

[Quelle: Malalasekera, G. P.: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- 2 vol. -- 1163, 1370 S. -- ISBN 0860132692. -- s. v. -- Dort Quellennachweise.]

"KUSINAGARA.

Fa-Hian places Kusināgara at 12 yojanas, or 84 miles, to the eastward of the Charcoal Stupa, a distance which is quite impossible when compared with its other recorded distances from Vaisāli and Banaras. Unfortunately, Hwen Thsang, contrary to his usual custom, has omitted to note the distance, and simply states that he travelled in a north-east direction for a long time through a vast forest, full of wild bulls and wild elephants, and infested with brigands. A portion of this forest still exists to the north and east of Sahankat, and wild elephants still abound in the Tarai forests to the north of Gorakhpur. Wilson first proposed Kasia as the site of Kusinagara, and the suggestion has since been generally adopted. The village is situated exactly 35 miles to the east of Gorakhpur, at the crossing of two great thoroughfares. It is 28 miles to the north-east of Sahankat in a direct line measured on the map, or about 35 miles by road. The distance is therefore only 5 yojanas, instead of 12, as noted by Fa-Hian. It cannot be placed further to the north-east without increasing its distance from Banaras, and lessening its distance from Vaisali. Now the former is limited by Hwen Thsang to 700 li, or 117 miles, and the latter is fixed by Fa-Hian himself at 25 yojanas, or 175 miles; and as both estimates agree very closely with the actual position of Kasia, I am. satisfied that Fa-Hian's 12 yojanas must be a mistake. Anrudhwa, near Kasia, is exactly 111 miles to the north-northeast of Banaras, measured in a direct line on the map, and cannot, therefore, be less than 120 miles by road. The distance between Kasia and Vaisāli, by the route which I marched, is just 140 miles; but this was along the new straight lines which have been laid out by the British authorities. By the old winding native tracks the distance would have been much greater, or certainly not less than 160 miles.

At the time of Hwen Thsang's visit the walls of Kusinagara were in ruins, and the place was almost deserted; but the brick foundations of the old capital occupied a circuit of about 12 li, or 2 miles. The existing ruins between Anrudhwa and Kasia are scattered over a much larger space; but some of these were certainly outside the city, and it is now quite impossible to ascertain its exact limits. It most probably occupied the site of the mound of ruins to the north-east of the village of Anrudhwa. The spot where Buddha obtained Nirvāna would then correspond with the site of the stupa and ruins now called Mātha~kuär-ka-kot, or the "fort of the Dead Prince," and the spot where his body was burned would correspond with the site of the great stupa now called Devisthān. The former lies to the north-west of Anrudhwa, and to the west of the old channel of the Chota Gandak, or Hiranyavati river, which is still occasionally filled after heavy rain. The latter lies to the north-east of Anrudhwa, and to the east of the old channel of the Hirana, or Chota Gandak.

The only name now associated with the ruins near Kasia is that of Māthā Kuär, or the "Dead Prince." Mr. Liston gives the name as Māta, but a Brahman of the neighbouring village of Bishanpur, who wrote the name for me, spelt it as I have given it, Māthā. As this spelling points to the derivation of the word from Matha, or Mātha, "to kill," I have translated Māthā Kuär as the "Dead Prince," which I refer to Buddha himself after his death, or, in the language of the Buddhists, after his obtainment of Nirvāna. Hwen Thsang, when speaking of Sākya's assumption of the mendicant's dress, calls him Kumāra Rāja, or the "Royal Prince;" but although this title was never, I believe, applied to him by the learned after his assumption of Buddhahood, it does not seem at all improbable that it may have remained in common use amongst the people. We know from Hwen Thsang that on the spot where Buddha died there was a brick vihār, or temple monastery, in which was enshrined a recumbent statue of Buddha on his death-bed, with his head towards the north. Now this statue would naturally have been the principal object of veneration at Kusinagara, and although amongst the learned it might have been called the "statue of the Nirvāna," yet I can readily believe that its more popular name amongst all classes would have been the "statue of the Dead Prince." I am therefore of opinion that the name of Māthā Kuär, which still clings to the ruins of Kasia, has a direct reference to the death of Buddha, which, according to his followers, took place at Kusinagara, on the full moon of the Vaisākh, 543 B.C. The continuance of this name down to the present day is a strong argument in favour of the identification of Kasia as the "death-place" of Buddha."

[Quelle: Cunningham, Alexander <1814 - 1893>: The ancient geography of India / ed. with introduction ande notes by Surendranath Majumdar Sastri. -- New. ed. -- Calcutta : Chuckervertty, Chatterjee & Co., 1924. -- 770 S. : Ill. -- S. 493 - 496.]

2 Rājagaha: zur Zeit des Buddha Gautama Hauptstadt des Königreichs Magadha, heute Rājgīr


Abb.: Plan von Rājagaha

[Bildquelle: Schumann, Hans Wolfgang <1928 - >: Auf den Spuren des Buddha Gotama : eine Pilgerfahrt zu den historischen Stätten. -- Olten [u.a.] : Walter, 1992. -- 184 S. : Ill. ; 24 cm. -- ISBN 3530799890. -- S. 95.]


Abb.: Stadtmauer von Rājagaha
[Bildquelle: Hyougushi. --  http://www.flickr.com/photos/hyougushi/36792792/. -- Creative Commons Lizenz. -- Zugriff am 2006-05-17]

3 Mithilā spätere Hauptstadt von Videha, heute Janakpur (Nepal)

"Mithilā.—The capital of the Videha country. The city was very ancient, and, according to the Mahāgovinda Sutta, was founded by Mahāgovinda, steward of King Renu. It was also the capita] of Makhādeva and eighty-four thousand of his descendants, and of various other kings mentioned in the Jātakas—e.g., Angati (vi. 220), Aritthajanaka (vi. 30), Nimi (iii. 378), Videha (ii. 39). Vedeha (vi. 330), Mahājanaka (vi. 30 f.), Sādhīna (iv. 355), and Suruci (ii. 333). The size of the city is frequently given as seven leagues in circumference, and the Mahājanaka Jātaka contains a description of it. There was a road leading from Campā to Mithila, a distance of sixty leagues.

According to the Mahāummagga Jātaka there were four market towns at the four gates of Mithilā, each being known by the name of Yavamajjhaka. The Buddha is mentioned as having stayed in Mithilā and having preached there the Makhādeva Sutta and the Brahmāyu Sntta. It was also in Mithila that the Therī Vasetthī first met the Buddha and entered the Order, after having heard him preach. After the Buddha's death, the Videhas of Mithilā claimed a part of his relics and obtained them. In the time of Konāgamana Buddha Mithilā was the capital of King Pabbata, and the Buddha preached there on his visit to the city. Padumuttara Buddha preached his first sermon to his cousins, Devala and Sujāta, in the park of Mithilā, and later to King Ânanda and his retinue in the same spot.

Mithilā is generally identified with Janakapura, a small town within the Nepal border, north of which the Mazaffarpur and Darbhanga districts meet.

In the Indian Epics Mithilā is chiefly famous as the residence of King Janaka."

[Quelle: Malalasekera, G. P. <1899 - 1973>: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- 2 vol. -- 1163, 1370 S. -- ISBN 0860132692. -- s. v. -- Dort Quellennachweise.]

"Janakpur, 75,000 inhabitants, is a city in the Dhanusha District, southern Terai, Nepal, approximately 200 km south-east of Kathmandu, 22 km from the Indian border.

The city is centre of the ancient Maithili culture with its own language and script. Janakpur also is the birthplace of Sita Devi, a Hindu goddess (also called Janaki), the heroin of the Ramayana epos and it is the site of her wedding with Rama, a Hindu god. King Janak is supposed to have found baby Sita in a furrow of a field; he took the child home and raised it. When she was a young lady the king announced that she should be wed by whoever is able to string the devine bow of Shiva. That was no other than Rama, a prince from Ayodhya. Thus, Janakpur is an important pilgrimage site for Hindus.


Abb.: Janaki Mandir, Janakpur
[Bildquelle: Deejay2005. -- http://www.flickr.com/photos/randomexpressions/68666335/. -- Creative Commons Lizenz. -- Zugriff am 2006-06-04]

The centre of Janakpur is dominated by the impressive Janaki Mandir to the north and west of the bazaar. This temple was built in 1911 and is in many aspects reminiscent of islamic architecture. Another landmark of Janakpur are the numerous sacred ponds for ritual baths (sagar) all over the city. The 2 most important ones are close to the centre: Dhanush Sagar and Ganga Sagar.

The Maithili language is still widely spoken in the area as well as in the neighbouring Indian state of Bihar. Maithili women are renown for their traditional art, most of all their paintings on pottery, walls and court yards. Typically, Maithili dwellings are made of clay and straw with an inner court yard."

[Quelle: http://en.wikipedia.org/wiki/Janakpur. -- Zugriff am 2006-06-04]

7. Tato satañ ca rājano,
chappaññāsa ca saṭṭhi ca;
caturāsīti sahassāni,
chattiṃsā ca tato pare.
8. Dvattiṃsa aṭṭhavīsāa ca,
dvāvīsati tato pare;
aṭṭhārasa sattarasa,
pañcadasab catuddasa.

a Geiger: aṭṭhavīsaṃ
b Geiger: paṇṇarasa

9. Nava satta dvādasaa ca,
pañcavīsa tato pare;
pañcavīsaṃ dvādasaa ca,
dvādasañ ca navāpi ca.

a Geiger: dvādasaṃ

10. Caturāsīti sahassāni,
Makhādevādikā pi ca;
caturāsīti sahassāni,
Kaḷārājanakādayo.

11. Soḷasa yāva Okkāa taṃa,
paputtā rāsito ime;
visuṃ visuṃ pure rajjaṃ,
kamato anusāsisuṃ.

a Geiger: Okkākā

7. - 11.

Dann regierten ihre Nachkommen der Reihe nach in ihrer jeweiligen Stadt. Dies sind sie, in Gruppen zusammengefasst:

Kommentar:

1 Makhādeva

"Makhādeva Jātaka (No. 9).—The Bodhisatta was once born as Makhādeva, king of Mithilā in Videha. For successive periods of eighty-four thousand years each he had respectively amused himself as prince, ruled as viceroy, and reigned as king. He one day asked his barber to tell him as soon as he had any gray hairs. When, many years later, the barber found a gray hair, he pulled it out and laid it on the king's palm as he had been requested. The king had eighty-four thousand years yet to live, but he granted the barber a village yielding one hundred thousand, and, on that very day, gave over the kingdom to his son and renounced the world as though he had seen the King of Death. For eighty-four thousand years he lived as a recluse in the Makhādeva-ambavana and was reborn in the Brahma-world. Later, he became once more king of Mithilā, under the name of Nimi, and in that life, too, he became a recluse.

The barber is identified with Ânanda and the son with Rāhula. The story was related to some monks who were talking one day about the Buddha's Renunciation.

Makhādeva Sutta (M. ii. 74 ff.).—The Buddha visits the Makhādeva-ambavana, and, at a certain spot, smiles. In reply to Ânanda's question, he tells him the story of Makhādeva, of how he renounced the world when gray hairs appeared on his head and became a recluse, enjoining on his eldest son to do likewise when the time came. Makhādeva developed the four Brahmavihāra and was reborn in the Brahma-world. Eighty-four thousand of his descendants, in unbroken succession, followed the tradition set by him; the last of the kings to do this was Nimi, and his virtue having been remarked by the gods of Tāvatimsa, Sakka invited him there. Nimi accepted the invitation, but later returned to earth to rule righteously and to observe the four fast days in each month. Nimi's son was Kalārajanaka, who broke the high tradition and proved the last of the line.

Makhādeva's tradition led only to the Brahma-world, but the teachings of the Buddha lead to Enlightenment and Nibbāna.

Makhādeva is identified with the Buddha."

[Quelle: Malalasekera, G. P. <1899 - 1973>: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- 2 vol. -- 1163, 1370 S. -- ISBN 0860132692. -- s. v. -- Dort Quellennachweise.]

2 Kalārajanaka

"Kalārajanaka.—King of Mithilā. He was the son of Nimi and belonged to the Makhādeva dynasty. Whereas other kings of his race left the household at the approach of old age, he broke the tradition by not doing so. He was the last king of this dynasty. His son was called Samankara. Kalārajanaka was so called because he had long, projecting teeth."

[Quelle: Malalasekera, G. P. <1899 - 1973>: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- 2 vol. -- 1163, 1370 S. -- ISBN 0860132692. -- s. v. -- Dort Quellennachweise.]

3 Okkāka (bzw. Okka) ~ Ikṣvāku (Sanskrit), Begründer der Sonnendynastie (sūryavaṃśa). Gotama wird in Pali-Versen auch ādiccabandhu "Verwandter der Sonne" genannt.

"Okkāka.

A king, ancestor of the Sākyas and the Kolians. In the Ambattha Sutta it is stated that Okkāka, being fond of his queen and wishing to transfer the kingdom to her son, banished from the kingdom the elder princes by another wife. These princes were named Okkāmukha, Karakanda, Hatthinika, and Sīnipura. They lived on the slopes of the Himalaya and, consorting with their sisters and their descendants, formed the Sākyan race. The legend, thus briefly given, is enlarged on with great detail in the Commentaries. According to Buddhaghosa, there are three dynasties with a king named Okkāka at the head of each, all of them lineal descendants of the primeval king, Mahāsammata, and in the line of succession of Makhādeva.

The Okkāka of the third dynasty had five queens—Bhattā, Cittā, Jantū, Jālinī and Visākhā — each with five hundred female attendants. The eldest queen had four sons —mentioned above — and five daughters — Piyā, Suppiyā, Ânandā, Vijitā and Vijitasenā.

When Bhattā died, after the birth of these nine children, the king married another young and beautiful princess and made her the chief queen. Her son was Jantu, and being pleased with him, the king promised her a boon. She claimed the kingdom for her son, and this was the reason for the exile of the elder children. The Mahāvamsa mentions among Okkāka's descendants, Nipuna, Candimā, Candamukha, Sivisanjaya, Vessantara, Jāli, Sīhavāhana and Sīhassara. The last named had eighty-four thousand descendants, the last of whom was Jayasena. His son Sīhahanu was the grandfather of the Buddha. The Dīpavamsa list resembles this very closely.

Okkāka had a slave-girl called Disā, who gave birth to a black baby named, accordingly, Kanha. He was the ancestor of the Kanhāyanas, of which race the Ambattha-clan was an offshoot. Later, Kanha became a mighty sage and, by his magic power, won in marriage Maddarūpī, another daughter of Okkāka.

According to the Brāhmanadhammika Sutta, it was during the time of Okkāka that the brahmins started their practice of slaughtering animals for sacrifice. Till then there had been only three diseases in the world — desire, hunger and old age ; but from this time onwards the enraged devas afflicted humans with various kinds of suffering.

It is said that the name Okkāka was given to the king because when he spoke light issued from his mouth like a torch.

Although the Sanskritised form of the Pali name is Iksavāku, it is unlikely that Okkāka is identical with the famous Iksavāku of the Purānas, the immediate son of Manu, son of the Sun. The Pali is evidently more primitive, as is shown by the form Okkāmukha, and the name Iksavāku looks like a deliberate attempt at accommodation to the Purānic account.

According to the Mahāvastu, Iksavāku was the king of the Kosalas and his capital was Sāketa — i.e. Ayodhyā. See also s.v. Sākya.

The Cūlavamsa mentions among Okkāka's descendants, Mahātissa, Sagaxa and Sāhasamalla (q.v.)."

[Quelle: Malalasekera, G. P. <1899 - 1973>: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- 2 vol. -- 1163, 1370 S. -- ISBN 0860132692. -- s. v. -- Dort Quellennachweise.]

"Ikshvaku [Iṣvāku]

is the first king and founder of the Sun Dynasty in Vedic civilization in ancient India. He was the son of Manu (the first man on earth), sired by the Sun God, Surya [Sūrya]. Manu gained the knowledge of Dharma and humanity from Vivasvant (Surya). Thus, the lineage of the Sun Dynasty began.

The word Ikshvaku means "bitter gourd". Some scholars have pointed out that the legends of Ikshvaku and Sumati may have their origin in the Southeast-Asian myth of the birth of humanity from a bitter gourd.

In Hinduism

Ikshvaku is the first king to implement the Manusmriti, or the religious rules of Hindu living composed through divine inspiration and from the Vedas by his father. He is remembered in Hindu mythology as a righteous and glorious king.

The House of Ikshvaku reigns over Kosala, an ancient kingdom in the northeast river plains of India, in the modern state of Uttar Pradesh, along the banks of the Sarayu. The capital is Ayodhya.

In Vedic History

Hindu mythology calls Ikshvaku and his line the emperors of the world. The world in Vedic terms, extended fairly to all of Bharat, or all of India, Nepal, Bangladesh and Pakistan.

Ikshvaku was perhaps one of the earliest and most important Indo-Aryan monarchs of India, and played a pivotal role in the transformation of the ancient Vedic religion into modern Hinduism, and its propagation throughout India.

House of Ikshvaku

Sri Rama, the seventh and most famous Avatara of Vishnu, of the epic Ramayana is a descendant of the house of Ikshvaku.

Great kings like Bhagiratha and Dasaratha were also kings in the line before Rama. After Rama, the kingdom and the worldwide domains were divided equally between his two sons, Luv, king of the northern and western realms, and Kusa, who was made king of the southern and eastern realms.

Comtemporary theories

Ikshvaku is speculated by some historians as not have been an Indian king at all. He was perhaps, according to them, an Indo-Aryan king of his peoples in Central Asia, whose legend was carried by the Indo-Aryan settlers of India and synthesized into their religion and mythical history. Manu is often construed to have been akin to the biblical Noah, however, by myth he is both "Adam" as first man and he is the "first king" who ruled the earth. Unlike Adam, King Manu is "Satyavrata" or someone who vows unto the truth, unlike Adam, Manu never falls from heaven but leads his people to heaven."

[Quelle: http://en.wikipedia.org/wiki/Ikshvaku. -- Zugriff am 2006-06-05]

"The Sun Dynasty [Sūryavaṃśa]

is one of the most prominent dynasties in the history of Hinduism. This clan is known to be the most long-lived and the most prosperous.

This clan is more associated with Rama, the King of Ayodhya. All of the Kings in this clan have started from the originiation of the world and the first king of the clan is Ikshvaku. Therefore, this dynasty is also known as the Iksvaku Dynasty.

The following is the list and order of the monarchs that have originated from this dynasty and most of them were the rulers of Ayodhya and therefore, King of Kosala.

  • King Vivasvant - the Sun God, who commenced this clan.
  • King Manu - the King of all mankind and the first human being.
  • King Ikshvaku - 1st prominent monarch of this dynasty.
  • King Kukshi - the only son of King Iksvaku.
  • King Vikukshi - According to the Brahma Purana, Vikukshi was sent to fetch meat for the sacrifice to be performed by his father. While hunting game, the prince was overcome by hunger and ate some of the meat destined for the sacrifice. This was an act of sacrilege, therefore, Vashistha ordered King Kukshi to banish him from the kingdom. He is also known as "Sashada", one who has eaten the meat of a rabbit.
  • King Bana
  • King Anaranya
  • King Prithu
  • King Trishanku - His original name was Satyavrata. His son was Dhundumara. Satyavrata committed three sins, and hence he got the name Trishanku. First, while a prince, he misbehaved in the kingdom and was temporarily exiled. Next, he killed the milch cow of his perceptor Vasishta. His third sin was that he used the unsanctified meat of his kill as food. He also had a quench to ascend heaven in his mortal body. Since, Vashistha denied him this right, since it is against nature to ascend heaven as a mortal, Vishwamitra created a heaven for him, called "Trishank's Heaven", which is located in mid-air.
  • King Dhundumara
  • King Yuvanashva - He is referred to as the "speediest charioteer" (Rama 1.70.25)
  • King Mandhata - One of the most illustrious monarchs. He was very powerful who was equally in power to the Lord of Lanka, Ravana. He wanted to attain the Kingdom of Heaven, ruled by Lord Indra, whoever, he was sent to fight Lavnasur, who eventually defeated him through his Trishul granted by Lord Shiva.
  • King Sushandi - He had two sons, Dhruvasandhi and Prasenajit.
  • King Dhruvasandhi
  • King Bharata
  • King Asita - He was defeated by rival Kings from the clans of Haihayas, Talajanghas and Shashabindhus in battle. He fled to the Himalayas with his two wives. While there, he fell ill and died. At the time of his death, both his wives were pregnant. One of the wives, named Kalindi was given poison by the other, with the intention of inducing abortion. However, when both went to the hermitage of sage Chyavana, he blessed the poisoned wife, saying, "A highly illustrious son shall be born to you. He shall be born with the toxin in his body, but shall live a full life." He then gave her asylum. Sagara, was born to her, with poison in his body as foretold by the sage.
  • King Sagara - When he grew up, Sage Chyavana told him of how his father had to flee from his enemies, three Kings from the clans of Haihayas, Talajanghas, and Sashabindhus. Sagara, who by then had become an accomplished warrior, amassed an army and succeeded in defeating his father's enemies and regained his kingdom. Due to his kindness, sea was given a vast place on Earth from the netherworld. Therefore, the sea is also known as Sagar, taken from the donater.
  • King Asmanjya
  • King Amshuman
  • King Dilip
  • King Bhagirath - The ancestors of King Bhageeratha had been burnt to ashes by the great sage Kapila in the netherworld. Since no one had performed their funeral rites, they could not ascend to heaven. When Bhagirath came to know of this, he saught the advise of learned men, as to the means by which his ancestors could be freed from this state. Their advice was unequivocal, "Only the Sacred river Ganga, that flows in the heavens can wash away the sins of your ancestors. Unless you bring her down to the earth to wet the ashes of your ancestors, they will be eternally cursed". Accordingly Bhagirath started to perform a terrible penance. He underwent many agonizing trials and set-backs, but he perservered. At last he obtained the boon that Ganga would flow on earth. However, the earth could not stand the force of her flow, so he sought the help of Lord Shiva to control the river's flow. Shiva arrested major portion of the river in his matted locks and let only a small portion flow to the earth, thereby making it possible for the earth to bear the burden. Ganga washed away the sins, and helped the ancestors of Bhagirath to ascend to heaven. Since she was brought to earth by the efforts of Bhagirath, she is also called Bhagirathi.
  • King Kakutstha - son of Great King Sagar.
  • King Raghu - Due to his extreme kindness and supreme valor, the Sun Dynasty is also known as Raghu Dynasty (Raghuvṃśa).
  • King Pravriddha - Once, he angered his perceptor Vasishta, who cursed him. Pravriddha wanted to curse him back, and took water from his vessel for that purpose. However, his queen Madayanti restrained him. The magical water fell on his feet, that became blemished as a result. From that day, he was known as Kalmashapada ('one of blemished feet'). Later, he got into an argument with Shakti regarding right-of-way in a forest lane. Vishwamitra, who was the rival of Vasishta, seized this opportunity and caused the spirit of a flesh-eating demon to enter the body of the King. Thus possessed, the King devoured Shakti alive. He also killed the other ninety-nine sons of Vasishta in a similar fashion. Later, he was freed from the curse, but could not father a child due to the curse uttered by a Brahmana woman. So, Vasishta went unto his queen Madayanti and begat Shankana.
  • King Shankana
  • King Sudarshana
  • King Agnivarna
  • King Shigragha
  • King Maru
  • King Prashushruka
  • King Ambarisha
  • King Nahusa
  • King Yayati
  • King Nabhaga
  • King Aja - father of King Dashratha.
  • King Dashratha - father of Lord Rama, Bharata, Lakshmana and Shatrughna. He is very well known for his encounter with the Asuras in the Deva-Asura Sangram (God-Demigod Fight) in which he helped Lord Indra.
  • King Rama"

[Quelle: http://en.wikipedia.org/wiki/Sun_Dynasty. -- Zugriff am 2006-06-05]

12. Okkāmukho jeṭṭhaputto,
Okkākasāsi bhūpati;
Nipuroa Candimā Candaṃ-
mukhob ca Sivisañjayo.

a Geiger: Nipuṇo
b Geiger:
Candamukho

13. Vessantaramahārājāa,
Jālī ca Sīhavāhano;
Sīhassaro ca iccete,
tassa puttapaputtakā.

a Geiger: Vessantaro mahārājā

12. - 13.

König Okkāmukha war des älteste Sohn Okkāka's. Seine Söhne und Enkel waren:

Kommentar:

1 Vessantara


Abb.: Vessantara-Jātaka, Sanchi, Nordtor
[Bildquelle: http://www.art-and-archaeology.com/india/sanchi/sann3.html. -- Zugriff am 2006-03-14]

"Vessantara Jātaka (No. 547).—Vessantara (the Bodhisatta) was the son of Sanjaya, king of Sivi, and queen Phusatī, and was so called because his mother started in labour as she passed through the vessa-street in the city of Jetuttara, and he was born in a house in the same street. He spoke as soon as he was born. On the same day was also born a white elephant named Paccaya. At the age of eight, Vessantara wished to make a great gift and the earth trembled. He married Maddī at the age of sixteen, and their children were Jāli and Kanhajinā.

At that time there was a great drought in Kalinga, and eight brahmins came from there to Vessantara to beg his white elephant, which had the power of making rain to fall. He granted their request, and gave the elephant together with its priceless trappings. The citizens of Jetuttara were greatly upset that their elephant should have been given away, and demanded of Sanjaya that Vessantara should be banished to Vankagiri. The will of the people prevailed, and Vessantara was asked to take the road along which those travel who have offended. He agreed to go, but before setting out, obtained the king's leave to hold an almsgiving called the " Gift of the Seven Hundreds " (Sattasataka), in which he gave away seven hundred of each kind of thing. People came from all over Jambudīpa to accept his gifts, and the almsgiving lasted for a whole day.

When Vessantara took leave of his parents and prepared for his journey, Maddī insisted on accompanying him with her two children. They were conveyed in a gorgeous carriage drawn by four horses, but, outside the city, Vessantara met four brahmins who begged his horses. Four devas then drew the chariot, but another brahmin soon appeared and obtained the chariot. Thenceforward they travelled on foot, through Suvannagiritāla, across the river Kantimārā, to beyond Mount Aranjaragiri and Dunnivittha, to his uncle's city, in the kingdom of Ceta. The devas shortened the way for them, and the trees lowered their fruit that they might eat. Sixty thousand khattiyas came out to welcome Vessantara and offered him their kingdom, which, however, he refused. He would not even enter the city, but remained outside the gates, and, when he left early the next morning, the people of Ceta, led by Cetaputta, went with him for fifteen leagues, till they came to the entrance to the forest. Vessantara and his family then proceeded to Gandhamadana, northwards, by the foot of Mount Vipula to the river Ketumatī, where a forester entertained them and gave them to eat. Thence they crossed the river to beyond Nālika, along the bank of Lake Mucalinda, to its north-eastern corner, then along a narrow footpath into the dense forest, to Vankagiri. There Vissakamma had already built two hermitages, by order of Sakka, one for Vessantara and one for Maddī and the children, and there they took up their residence. By Vessantara's power, the wild animals to a distance of three leagues became gentle. Maddī rose daily at dawn, and, having fetched water to wash, went into the forest for yams and fruit. In the evening she returned, washed the children, and the family sat down to eat. Thus passed four months.

Then from Dunnivittha there came to the hermitage an old brahmin, called Jūjaka, who had been sent by his young wife, Amittatāpanā, to find slaves for her, because when she went to the well for water the other women had laughed at her, calling her " old man's darling." She told Jūjaka that he could easily get Vessantara's children as slaves, and so he came to Vankagiri. Asking the way of various people, including the hermit Accuta, Jūjaka arrived at Vankagiri late in the evening and spent the night on the hilltop. That night Maddī had a dream, and, being terrified, she sought Vessantara. He knew what the dream presaged, but consoled her and sent her away the next day in search of food. During her absence, Jūjaka came and made his request. He would not await the return of Maddī, and Vessantara willingly gave him the two children. But they ran away and hid in a pond till told by their father to go with Jūjaka. When Vessantara poured water on Jūjaka's hand as a symbol of his gift, the earth trembled with joy. Once more the children escaped and ran back to their father, but he strengthened his resolve with tears in his eyes. Jūjaka led the children away, beating them along the road till their blood flowed.

It was late in the evening when Maddī returned because devas, assuming the form of beasts of prey, delayed her coming, lest she should stand in the way of Vessantara's gift. In answer to her questions, Vessantara spoke no word, and she spent the night searching for the children. In the morning she returned to the hermitage and fell down fainting. Vessantara restored her to consciousness and told her of what had happened, explaining why he had not told her earlier. When she had heard his story she expressed her joy, affirming that he had made a noble gift for the sake of omniscience.

And then, lest some vile creature should come and ask for Maddī, Sakka, assuming the form of a brahmin, appeared and asked for her. Vessantara looked at Maddī, and she expressed her consent. So he gave Maddī to the brahmin, and the earth trembled. Sakka revealed his identity, gave Maddī back to Vessantara, and allowed him eight boons. Vessantara asked that
  1. he be recalled to his father's city,
  2. he should condemn no man to death,
  3. he should be a helpmate to all alike,
  4. he should not be guilty of adultery,
  5. his son should have long life,
  6. he should have celestial food,
  7. his means of giving should never fail,
  8. after death he should be reborn in heaven.

In the meantime, Jūjaka had travelled sixty leagues with the children, whom the devas cared for and protected. Guided by the devas, they arrived in fifteen days at Jetuttara, though Jūjaka had intended to go to Kalinga. Sanjaya bought the children from Jūjaka, paying a high price, including the gift of a seven-storeyed palace. But Jūjaka died of over-eating, and as no relation of his could be traced, his possessions came back to the king. Sanjaya ordered his army to be prepared and a road to be built from Jetuttara to Vankagiri, eight usabhas wide. Seven days later, led by Jāli, Sanjaya and Phusatī started for Vankagiri.

In the army was the white elephant, who had been returned because the people of Kalinga could not maintain him. There was great rejoicing at the reunion of the family, and the six royal personages fell in a swoon till they were revived by rain sent by Sakka, the rain only wetting those who so wished it. Vessantara was crowned king of Sivi, with Maddī as his consort. After a month's merry-making in the forest, they returned to Jetuttara. On the day Vessantara entered the city he set free every captive, including even cats. In the evening, as he lay wondering how he would be able to satisfy his suitors the next day, Sakka's throne was heated, and he sent down a shower of the seven kinds of precious things, till the palace grounds were filled waist-high. Vessantara was thus able to practise his generosity to the end of his days. After death he was born in Tusita.

The story was related on the occasion of the Buddha's first visit to Kapilavatthu. The Buddha's kinsmen escorted him to the Nigrodhārāma, but sat round him without doing any obeisance, because of their great pride. The Buddha then performed the Twin Miracle, and the Sākyans, led by Suddhodana, worshipped him. There was then a shower of rain, refreshing all and falling only on those who so wished. When the people expressed their wonder, the Buddha related this story, showing that in the past, too, rain had fallen on his kinsfolk to revive them.

Devadatta is identified with Jūjaka, Cincā with Amittatāpanā, Channa with Cetaputta, Sāriputta with Accuta, Anuruddha with Sakka, Sanjaya with Suddhodana, Mahāmāyā with Phusatī, Rāhulamātā with Maddī, Rāhula with Jalī, and Uppalavannā with Kanhajinā.

The story also occurs in the Cariyāpitaka, and is often referred to as that of a birth in which the Bodhisatta's dāna-pāramitā reached its culmination. The earth shook seven times when Vessantara made his gifts, and this forms the subject of a dilemma in the Milindapanha.

The story of the Jātaka was sculptured in the Relic Chamber of the Mahā Thūpa.

The story of Vessantara is the first of the Jātakas to disappear from the world."

[Quelle: Malalasekera, G. P. <1899 - 1973>: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- 2 vol. -- 1163, 1370 S. -- ISBN 0860132692. -- s. v. -- Dort Quellennachweise.]

14. Dveasīti sahassāni,
Sīhassarassa rājino;
puttapaputtarājāno,
Jayaseno tadantimo.

14.

König Sīhassara hatte 82000 Söhne und Enkel, die Könige waren. Jayasena war der letzte von diesen

15a. Ete Kapilavatthusmiṃ,
Sakyarājā ti vissutā;

15a.

Diese sind bekannt als Sākyakönige1 von Kapilavatthu2.

Komentar:

1 Sākya

"Sākya, Sakka, Sākiya. — A tribe in North India, to which the Buddha belonged. Their capital was Kapilavatthu. Mention is also made of other Sākyan settlements —e.g., Cātumā, Khomadussa, Sāmagāma, Devadaha, Silāvatī, Nagaraka, Medatalumpa, Sakkhara and Ulumpa (q.v.).

Within the Sakyan tribe there were probably several clans, gotta. The Buddha himself belonged to the Gotamagotta. It has been suggested that this was a brahmin clan, claiming descent from the ancient isi Gotama. The evidence for this suggestion is, however, very meagre. Nowhere do we find the Sākyans calling themselves brahmins. On the other hand, we find various clans claiming'a share of the Buddha's relics on the ground that they, like the Buddha, were khattiyas.

It is stated that the Sākyans were a haughty people. When the Buddha first visited them, after his Enlightenment, they refused to honour him on account of his youth. The Buddha then performed a miracle and preached the Vessantara Jataka, and their pride was subdued. They were evidently fond of sports and mention is made of a special school of archery conducted by a Sākyan family, called Vedhañña. When the prince Siddhattha Gotama (later the Buddha).wished to marry, no Sākyan would give him his daughter until he had showed his proficiency in sport.

The Sākyans evidently had no king. Theirs was a republican form of government, probably with a leader, elected from time to time. The administration and judicial affairs of the gotta were discussed in their Santhāgāra, or Mote-Hall, at Kapilavatthu. Ambattha (q.v.) once visited it on business; so did the envoys of Pasenadi, when he wished to marry a Sākyan maiden (see below). A new Mote-Hall was built at Kapilavatthu while the Buddha was staying at the Nigrodhārāma, and he was asked to inaugurate it. This he did by a series of ethical discourses lasting through the night, delivered by himself, Ânanda, and Moggallāna.

The .Sakyans were very jealous of the purity of their race; they belonged to the Âdiccagotta, and claimed descent from Okkāka (q.v.). Their ancestors were the nine children of Okkāka, whom he banished in order to give the kingdom to Jantukumāra, his son by another queen. These nine children went towards Himavā, and, having founded Kapilavatthu (q.v. for details), lived there. To the eldest sister they gave the rank of mother, and the others married among themselves. The eldest sister, Piyā, later married Rāma, king of Benares, and their descendants became known as the Koliyans (see s.v. Koliyā for details). When Okkāka heard of this, he praised their action.

From the very first there seems to have been intermarriage between the Sākyans and the Koliyans; but there was evidently a good deal of endogamy among the Sākyans, which earned for them the rebuke of the Koliyans in the quarrel between them — "like dogs, jackals, and suchlike beasts, cohabiting with their own sisters."

A quarrel, which broke out in the Buddha's lifetime, between the Sākyans and the Koliyans is several times referred to in the books. The longest account is found in the introductory story of the Kunāla Jātaka. The cause of the dispute was the use of the water of the River Rohinī (q.v.), which flowed between the two kingdoms. The quarrel waxed fierce, and a bloody battle was imminent, when the Buddha, arriving in the air between the two hosts, asked them, " Which is of more priceless value, water or khattiya chiefs ?" He thus convinced them of their folly and made peace between them. On this occasion he preached five Jātaka stories—the Phandana, Daddabha, Latukilka, Rukkhadhamma and Vattaka (Sammodamāna) — and the Attadanda Sutta. To show their gratitude the Sākyans and Koliyans gave each two hundred and fifty young men from their respective families to join the Order of the Buddha. Earlier, during the Buddha's first visit to Kapilavatthu, when he had humbled the pride of his kinsmen by a display of miracles, each Sākyan family had given one representative to enter the Order and to help their famous kinsman. The wives of these, and of other Sākyans who had joined the Order, were the first to become nuns under Pajāpatī Gotamī {q.v.) when the Buddha gave permission for women to enter the Order. Among the most eminent of the Sākyan young men, who now joined, were Anuruddha, Ânanda, Bhaddiya, Kimbila, Bhagu and Devadatta. Their barber, Upāli, entered the Order at the same time; they arranged that he should be ordained first, so that he might be higher than they in seniority and thus receive their obeisance, and thereby humble their pride.

The Buddha states, in the Aggañña Sutta, that the Sakyans were vassals of King Pasenadi of Kosala. Yet, when Pasenadi wished to establish connection with the Buddha's family by marrying one of the daughters of a Sākyan chief, the Sakyans decided in their Mote-Hall that it would be beneath their dignity to marry one of their daughters to the King of Kosala. But as they dared not refuse Pasenadi's request, the Sākyan chieftain, Mahānaāa, solved the difficulty by giving him Vāsabhakhattiyā (q.v.), who was his daughter by a slave-girl, Nāgamundā. By her Pasenadi had a son, Vidūdabha. When Pasenadi discovered the trick, he deprived his wife and her son of all their honours, but restored them on the intervention of the Buddha. Later, when Vidūdabha, who had vowed vengeance on the Sākyans for the insult offered to his father, became king, he marched into Kapilavatthu and there massacred the Sākyans, including women and children. The Buddha felt himself powerless to save them from their fate because they had committed sin in a previous life by throwing poison into a river. Only a few escaped, and these came to be called the Nalasākiyā and the Tinasākiyā. Among the Sākyans who thus escaped was Pandu, son of Amitodana. He crossed the Ganges, and, on the other side of the river, founded a city. His daughter was Bhaddakaccānā (q.v.), who later married Panduvāsudeva, king of Ceylon. Thus the kings of Ceylon were connected by birth to the Sākyans."

[Quelle: Malalasekera, G. P. <1899 - 1973>: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- 2 vol. -- 1163, 1370 S. -- ISBN 0860132692. -- s. v. -- Dort Quellennachweise.]

2 Kapilavatthu, heute Kapilavastu (bis 1961 Tilaurakot) (Nepal)


Abb.: Lage von Kapilavatthu I (Kapilavastu/Tilaurakot)
(©MS Encarta)

"Die Frage, ob die Heimatstadt des Buddha mit Tilaurakot in Nepal oder mit Piprahvā in Indien identisch ist, beschäftigt die Archäologen seit hundert Jahren und hat zu nationalistisch gefärbter indisch-nepalischer Polemik geführt. Für Tilaurakot spricht die Lage, denn aus dem Pāli-Kanon geht hervor, dass Kapilavatthu westlich des Flusses Rohinī lag; der tibetische Vinayapitaka ergänzt, die Stadt sei am Ufer des Flusses Bhagīrathi gelegen. Die Rohinī, heute Rowāī, fließt 10 km östlich von Tilaurakot; die Bhagirathī, heute Bangangā, fließt westlich an Tilaurakot vorbei, berührt den Ort aber nicht mehr, da sie ihr Flussbett nach Westen verlagert hat.

Ebenfalls auf Tilaurakot verweisen die Angaben des chinesischen Indien-Pilgers Faxian, der Indien von 399 bis 414 bereiste. Er lokalisiert Kapilavatthu nahe bei den Stätten, die mit den mythischen Buddhas der Vorzeit, Kakusandha und Konāgamana, verbunden sind. Diese Plätze sind durch alte Stūpas und Säulen identifiziert und liegen Tilaurakot direkt benachbart. Faxian beschreibt Kapilavatthu zur Zeit seines Besuchs (im 5. Jh. n. Chr.) als nur von ein paar Mönchen und einigen schlichten Familien bewohnt. Die Gegend sei desolat, der Pilger möge sich vor Elefanten und Löwen hüten.

Kapilavatthu I (Tilaurakot) liegt in einer sandigen, aber fruchtbaren Ebene und erhebt sich als Plattform etwa 4 m über das Bodenniveau der Umgebung. Anscheinend handelt es sich um eine einstige Sandbank im Bhagīrath- oder Barigangā-Fluß. Das Plateau hat die Form eines verzogenen Rechtecks von 400 m Seitenlänge, dem die obere linke Ecke fehlt. Es ist heute mit Gras und Bäumen bedeckt und als archäologisch geschütztes Gelände unbewohnt.

Nicht auf Beschreibungen in alten Büchern, sondern auf Funde können diejenigen verweisen, die das indische Piprahvā für das alte Kapilavatthu, die Heimatstadt des Buddha, halten. Ihre Beweise können die Argumente für das nepalische Tilaurakot nicht entkräften. Man muā zwei Kapilavatthus unterscheiden: Kapilavatthu I (Tilaurakot), wo der Buddha seine Jugend verbrachte und das noch vor seinem Tode vom Kosala-Mahārāja Vidüūabha zerstört wurde, und das als Ersatz gegründete Kapilavatthu II (Piprahvā), wo man später seine Asche beisetzte.

Um ihren Anspruch auf das originale Kapilavatthu deutlich zu machen, hat die nepalische Regierung den archäologischen Ort Tilaurakot («Alte Ruine») 1961 in (Skt:) «Kapilavastu» zurückbenannt. Der ehemalige Verwaltungsbezirk Taulihawā heißt heute «Kapilavastu District»."

[Quelle: Schumann, Hans Wolfgang <1928 - >: Auf den Spuren des Buddha Gotama : eine Pilgerfahrt zu den historischen Stätten. -- Olten [u.a.] : Walter, 1992. -- 184 S. : Ill. ; 24 cm. -- ISBN 3530799890. -- S. 42 -44.]


Abb.: Plan von Kapilavatthu I

[Bildquelle: Schumann, Hans Wolfgang <1928 - >: Auf den Spuren des Buddha Gotama : eine Pilgerfahrt zu den historischen Stätten. -- Olten [u.a.] : Walter, 1992. -- 184 S. : Ill. ; 24 cm. -- ISBN 3530799890. -- S. 43.]

15b. Sīhahanu mahārājā,
Jayasenassa atrajo.

15b.

Der große König Sīhahanu war Jayasena's Sohn.

16a. Jayasenassa dhītā ca,
nāmenāsi Yasodharā;

16a.

Jayasena's Tochter hieß Yasodharā


16b. Devadayea Devadaha-
sakko nāmāsi bhūpati.

a Geiger: Devadahe

16.

In Devadaha1 (bzw. Devadaya) war Devadahasakka König.

17. Añjano cātha Kaccānā,
āsuṃ tassa sutā duve;
Mahesī cāsi Kaccānā,
rañño Sīhahanussa sā.

Kommentar:

1 Devadaha: liegt 35 km nordöstlich von Lumbini (Nepal) in der Nähe des heutigen Dividamar


Abb.: Ungefähre Lage von Devadaha
(©MS Encarta)

17.

Seine beiden Kinder waren Anjana und Kaccānā. Kaccānā war die Hauptfrau von König Sīhahanu.

18a. Āsī Añjanasakkassa,
mahesī sā Yasodharā;
Añjanassa duve dhītā,
Māyā cātha Pajāpatī.

18.

Añjanasakka's Hauptfrau war Yasodharā. Anjanas zwei Töchter waren Māyā1 und Pajāpatī2.

Kommentar:

1 Māyā

"Māyā, Mahamāyā. — The mother of the Buddha. Her father was the Sakyan Anjana of Devadaha, son of Devadahasakka, and her mother Yasodharā, daughter of Jayasena. Dandapāni and Suppabuddha were her brothers, and Mahāpajāpati her sister. Both the sisters were married to Suddhodana in their youth, but it was not till Māyā was between forty and fifty that the Buddha was born. She had all the qualities necessary for one who was to bear the exalted rank of being the mother of the Buddha: she was not too passionate, she did not take intoxicants, she had practised the pārami for one hundred thousand kappas, and had not, since her birth, violated the five sīlā. On the day of her conception she kept her fast, and in her sleep that night she had the following dream: the four Mahārāja-gods took her in her bed to Himavā and placed her under a sāla-tree on Manosilatāla. Then their wives came and bathed her in the Anotatta Lake and clad her in divine robes. They then led her into a golden palace and laid her on a divine couch; there the Bodhisatta, in the form of a white elephant, holding a white lotus in his gleaming trunk, entered into her right side. This was on the day of the Uttarasālhanakkhatta, after a festival lasting seven days, in which she had already taken part.

From the day of her conception she was guarded by the Four Regent Gods; she felt no desire for men, and the child in her womb could be seen from outside. At the end of the tenth month she wished to return to her people in Devadaha, but, on her way thither, she stopped at the sāla-giove in Lumbinī and there her child was born as she stood holding on to the branch of a sāla-tree. Seven days later Māyā died and was reborn as a male in the Tusita-world, under the name of Māyādevaputta. The Buddha visited Tāvatimsa immediately after the performance of the Twin-Miracle at the foot of the Gandamba-tree, on the full-moon day of Âsālha, and there, during the three months of the rainy season, the Buddha stayed, preaching the Abhidhamma Pitaka to his mother (who came there to listen to him), seated on Sakka's Pandukambalasīlāsana, at the foot of the Pāricchattaka-tree. (It is said that, during this time, at certain intervals, the Buddha would return to earth, leaving a seated image of himself in Tāvatimsa to continue the preaching while he attended to his bodily needs, begging alms in Uttarakuru and eating his food on the banks of Anotatta, where Sāriputta waited on him and learnt of what he had been preaching to the devas.)

The Commentaries state the view, held by some, that had Māyā been alive the Buddha would not have shown such reluctance to bestow ordination on women. This view, says Dhammapāla, is erroneous. It would have made no difference, for it is the dhammatā of all Buddhas that women shall be ordained, but subject to certain important re
strictions. The mothers of all Buddhas die very soon after the birth of their son, because no other child is fit to be conceived in the same womb as a Buddha.

Māyā, is mentioned in several Jātakas as the mother of the Bodhisatta — e.g., in the Alīnacitta, the Katthahāri, the Kurudhamma, the Kosambī, the Khandahāla, the Dasaratha, the Bandhanāgāra, the Mahāummagga, the Mātuposaka, the Vessantara, the Susīma, the Somanassa and the Hatthipāla. According to some contexts, after her birth as Phusatī in the Vessantara Jataka, Māyā, became one of the daughters of King Kiki (q.v.).

Māyā's resolve to be the mother of a Buddha was formed ninety-one kappas ago in the time of Vipassī Buddha. She was then the elder daughter of King Bandhumā. One of the king's vassals sent him a piece of priceless sandalwood and a golden wreath, worth one hundred thousand. The sandalwood the king gave to his elder daughter and the wreath to the younger. The elder powdered the sandalwood and took it in a golden casket to the Buddha. Some of the powder she offered to the Buddha to be rubbed on his body, and the rest she scattered in his cell. It was the sight of the Buddha's golden body that inspired her with the desire to be the mother of such a being. Her sister later became Uracchadā (q.v.),"

[Quelle: Malalasekera, G. P. <1899 - 1973>: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- 2 vol. -- 1163, 1370 S. -- ISBN 0860132692. -- s. v. -- Dort Quellennachweise.]

2 Pajāpatī

"Mahāpajāpatī Gotamī — An eminent Therī. She was born at Devadaha in the family of Suppabuddha as the younger sister of Mahāmāyā. At the birth of each sister, interpreters of bodily marks prophesied that their children would be cakkavattins. King Suddhodana married both the sisters, and when Mahāmāyā died, seven days after the birth of the Buddha, Pajāpatī looked after the Buddha and nursed him. She was the mother of Nanda, but it is said that she gave her own son to nurses and herself nursed the Buddha. The Buddha was at Vesāli when Suddhodana died, and Pajāpatī decided to renounce the world, and waited for an opportunity to ask the permission of the Buddha. Her opportunity came when the Buddha visited Kapilavatthu to settle the dispute between the Sākyans and the Koliyans as to the right to take water from the river Rohinī. When the dispute had been settled, the Buddha preached the Kalahavivāda Sutta, and five hundred young Sākyan men joined the Order. Their wives, led by Pajāpatī, went to the Buddha and asked leave to be ordained as nuns. This leave the Buddha refused, and he went on to Vesāli. But Pajāpatī and her companions, nothing daunted, had barbers to cut off their hair, and donning yellow robes, followed the Buddha to Vesali on foot. They arrived with wounded feet at the Buddha's monastery and repeated their request. The Buddha again refused, but Ânanda interceded on their behalf and their request was granted, subject to eight strict conditions.

After her ordination, Pajāpatī came to the Buddha and worshipped him. The Buddha preached to her and gave her a subject for meditation. With this topic she developed insight and soon after won arahantship, while her five hundred companions attained to the same after listening to the Nandakovāda Sutta. Later, at an assembly of monks and nuns in Jetavana, the Buddha declared Pajāpatī chief of those who had experience. Not long after, while at Vesāli, she realized that her life had come to an end. She was one hundred and twenty years old; she took leave of the Buddha, performed various miracles, and then died, her five hundred companions dying with her. It is said that the marvels which attended her cremation rites were second only to those of the Buddha.

It was in the time of Padumuttara Buddha that Pajāpatī made her resolve to gain eminence. She then belonged to a clansman's family in Hamsavatī, and, hearing the Buddha assign the foremost place in experience to a certain nun, wished for similar recognition herself, doing many good deeds to that end. After many births she was born once more at Benares, forewoman among five hundred slave-girls. When the rains drew near, five Pacceka Buddhas came from Nandamūlaka to Isipatana seeking lodgings. Pajāpatī saw them after the Treasurer had refused them any assistance, and, after consultation with her fellow-slaves, they persuaded their several husbands to erect five huts for the Pacceka Buddhas during the rainy season and they provided them with all requisites. At the end of the rains they gave three robes to each Pacceka Buddha. After that she was born in a weaver's village near Benares, and again ministered, this time to five hundred Pacceka Buddhas, sons of Padumavatī.

It is said that once Pajāpatī made a robe for the Buddha of wonderful material and marvellously elaborate. But when it came to be offered to the Buddha he refused it, and suggested it should be given to the Order as a whole. Pajāpatī was greatly disappointed, and Ânanda intervened. But the Buddha explained that his suggestion was for the greater good of Pajapatī, and also as an example to those who might wish to make similar gifts in the future. This was the occasion for the preaching of the Dakkhināvibhanga Sutta. The Buddha had a great love for Pajapatī, and when she lay ill, as there were no monks to visit her and preach to her — that being against the rule — the Buddha amended the rule and went himself to preach to her.

Pajāpatī's name appears several times in the Jātakas. She was the mother monkey in the Cūla-Nandiya Jātaka, Canda in the Culla-Dhammapāla,´and Bhikkhudāyikā (or Bhikkhudāsikā) daughter of Kiki, king of Benares.

Mahāpajāpatī was so called because, at her birth, augerers prophesied that she would have a large following; Gotamī was her gotta-name.

There is a story related of a nurse employed by Pajāpatī and born in Devadaha. She renounced the world with Pajāpatī, but for twenty-five years was harassed by thoughts of lust till, at last, she heard Dhammadinnā preach. She then practised meditation and became an arahant."

[Quelle: Malalasekera, G. P. <1899 - 1973>: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- 2 vol. -- 1163, 1370 S. -- ISBN 0860132692. -- s. v. -- Dort Quellennachweise.]

19. Puttā duve Daṇḍapāṇi,
Suppabuddho ca Sākiyo;
pañca puttā duve dhītā,
āsuṃ Sīhahanussa rea.
20. Suddhodano Dhotodano,
Sakkasukkamitodano;
Amitā Pamitā cāti,
ime pañca imā duve.

a Geiger: tu

19. - 20.

Seine zwei Söhne waren Dandapāni und Suppabuddha1, der Sākya.

Sīhahanu hatte fünf Söhne und zwei Töchter, nämlich die Söhne

  1. Suddhodana2
  2. Dhotodana
  3. Sakkodana
  4. Sukkodana
  5. Amitodana

die Töchter Amitā und Pamitā.

Kommentar:

1 Suppabuddha

"Suppabuddha. — A Sakyan prince, son of Anjana and Yasodharā.

He had a brother, Dandapāni, and two sisters, Māyā and Pajāpatī. He married Amitā and had two children, Bhaddakaccānā and Devadatta. Thus he was father-in-law to the Buddha. It is said that he was offended with the Buddha for deserting his daughter and for being hostile to Devadatta. One day he took strong drink and blocked the Buddha's path, refusing to move in spite of the repeated requests of the monks. The Buddha thereupon turned back. Ânanda seeing the Buddha smile and enquiring the reason for the smile, was told that, at the end of seven days, Suppabuddha would be swallowed up by the earth at the foot of his stairs. Suppabuddha overheard this, and had all his belongings carried to the seventh storey of his house. He removed the stairway, closed all doors, and set a strong guard. On the seventh day a state charger belonging to Suppabuddha broke loose. None could manage him except Suppabuddha, and he, desiring to seize the animal, moved towards the door. The doors opened of their own accord, the stairway returned to its place, and the strong guard threw him down the stairs. When he landed at the bottom of the stairway the earth opened and swallowed him up in Avīci. He was also evidently called Mahāsuppabuddha."

[Quelle: Malalasekera, G. P. <1899 - 1973>: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- 2 vol. -- 1163, 1370 S. -- ISBN 0860132692. -- s. v. -- Dort Quellennachweise.]

2 Suddhodana

"Suddhodana. — A Sākyan Rājā of Kapilavatthu and father of Gotama Buddha. He was the son of Sīhahanu and Kaccānā. His brothers were Dhotodana, Sakkodana, Sukkodana and Amitodana, and his sisters were Amitā and Pamitā. Māyā was his chief consort, and, after her death, her sister Pajāpatī was raised to her position. When soothsayers predicted that his son Gotama had two destinies awaiting him, either that of universal sovereignty or of Buddhahood, he exerted his utmost power to provide the prince with all kinds of luxuries in order to hold him fast to household life. It is said that when Asita, who was his father's chaplain and his own teacher, visited Suddhodana to see the newly born prince, and paid homage to the infant by allowing his feet to rest on his head, Suddhodana was filled with wonder and himself worshipped the child. And when, at the ploughing ceremony, Suddhodana saw how the jambu-tree under which the child had been placed kept its shadow immoveable in order to protect him, and that the child was seated cross-legged in the air, he again worshipped him.

Later, when, in spite of all his father's efforts, the prince had left household life and was practising austerities, news was brought to Suddhodana that his son had died owing to the severity of his penances. But he refused to believe it, saying that his son would never die without achieving his goal. When this was afterwards related to the Buddha, he preached the Mahādhammapāla Jātaka (q.v.) and showed that in the past, too, Suddhodana had refused to believe that his son could have died even when he was shown the heap of his bones.

When news reached Suddhodana that'his son had reached Enlightenment, he sent a messenger to Veluvana in Rājagaha with ten thousand others to invite the Buddha to visit Kapilavatthu. But the messenger and his companions heard the Buddha preach, entered the Order, and forgot their mission. Nine times this happened. On the tenth occasion, Suddhodana sent Kāludāyī with permission for him to enter the Order on the express condition that he gave the king's invitation to the Buddha. Kāludāyī kept his promise and the Buddha visited Kapilavatthu, staying in the Nigrodhārāma. There, in reference to a shower of rain that fell, he preached the Vessantara Jātaka (q.v.). The next day, when Suddhodana remonstrated with the Buddha because he was seen begging in the streets of Kapilavatthu, the Buddha told him that begging was the custom of all Buddhas, and Suddhodana hearing this became a sotāpanna. He invited the Buddha to his palace, where he entertained him, and at the end of the meal the Buddha preached to the king, who became a sakadāgāmin. He became an anāgāmin after hearing the Mahādhammapāla Jātaka, and when he was about to die, the Buddha came from Vesāli to see him and preach to him, and Suddhodana became an arahant and died as a lay arahant.

Nanda was Suddhodana's son by Mahā Pajāpatī, and he had also a daughter called Sundarī Nanda. When the Buddha ordained both Rāhula and Nanda, Suddhodana was greatly distressed lest other parents should be similarly afflicted, and persuaded the Buddha to establish a rule that none should be ordained without the permission of his parents. Suddhodana was the Bodhisatta's father in numerous births, but he is specially mentioned as such by name in only a few Jātakas—e.g., Katthahāri, Alīnacitta, Susīma, Bandhanāgāra, Kosambī, Mahādhammapāla, Dasaratha, Hatthipāla, Mahāummagga and Vessantara."

[Quelle: Malalasekera, G. P. <1899 - 1973>: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- 2 vol. -- 1163, 1370 S. -- ISBN 0860132692. -- s. v. -- Dort Quellennachweise.]

20.

21. Suppabuddhassa Sakkassa,
mahesī Amitā ahu;
tassāsuṃ Bhaddakaccānā,
Devadatto duve sutā.

21.

Des Sakya Suppabuddha Hauptfrau war Amitā. Er hatte zwei Kinder: Bhaddakaccānā1 und Devadatta2.

Kommentar:

1 Bhaddakaccānā

"Rāhulamātā. — The name, generally given in the texts, of Rāhula's mother and Gotama's wife. She is also called Bhaddakāccā," and, in later texts, Yasodharā, Bimbadāvī and, probably, Bimbāsundarī. The Northern texts" seem to favour the name of Yasodharā, but they call her the daughter of Dandapāni. It is probable that the name of Gotama's wife was Bimbā, and that Bhaddakaccā, Subhaddakā, Yosadharā and the others, were descriptive epithets applied to her, which later became regarded as, additional names. It is also possible that in Gotama's court there was also a Yasodharā, daughter of Dandapāni, and that there was a later confusion of names. The Commentarial explanation, that she was called Bhaddakaccānā because her body was the colour of burnished gold, is probably correct. To suggest that the name bears any reference to the Kaccānagotta seems to be wrong, because the Kaccāna was a brahmin gotta and the Sākyans were not brahmins.

Rāhulamātā was born on the same day as the Bodhisatta. She married him (Gotama) at the age of sixteen, and was placed at the head of forty thousand women, given to Gotama by the Sākyans, after he had proved his manly prowess to their satisfaction. Gotama left the household life on the day of the birth of his son Rāhula. It is said that just before he left home he took a last look at his who from the door of her room, not daring to go nearer, lest he should awake her. When the Buddha paid his first visit to Kapilavatthu after the Enlightenment, and on the second day of that visit, he begged in the street for alms. This news spread, and Rāhulamātā looked out of her window to see if it were true. She saw the Buddha, and was so struck by the glory of his personality that she uttered eight verses in its praise. These verses have been handed down under the name of Narasīhagāthā (q.v.); on that day, after the Buddha had finished his meal in the palace, which he took at the invitation of Suddhodana, all the ladies of the court, with the exception of Rāhulamātā, went to pay him obeisance. She refused to go, saying that if she had any virtue in her the Buddha would come to her. The Buddha went to her with his two chief Disciples and gave orders that she should be allowed to greet him as she wished. She fell at his feet, and clasping them with her hands, put her head on them. Suddhodana related to the Buddha how, from the time he had left home, Rāhulamātā had herself abandoned all luxury and had lived in the same manner as she had heard that the Buddha lived — wearing yellow robes, eating only once a day, etc. And the Buddha then related the Candakinnara Jātaka (q.v.), to show how, in the past, too, her loyalty had been supreme.

On the seventh day of the Buddha's visit, when he left the palace at the end of his meal, Rāhulamātā sent Rāhula to him saying, " That is your father, go and ask him for your inheritance." Rāhula followed tlie Buddha, and, at the Buddha's request, was ordained by Sāriputta.

Later, when the Buddha allowed women to join the Order, Rāhulamātā became a nun under Mahāpajāpati Gotamī.

Buddhaghosa identifies Rāhulamātā with Bhaddakaccānā who, in the Ariguttara Nikaya, is mentioned as chief among nuns in the possession of supernormal powers. She was one of the four disciples of the Buddha who possessed such attainment, the others being Sāriputta, Moggallāna and Bakkula. She expressed her desire for this achievement in the time of Padumuttara Buddha.

In this account Bhaddakaccānā is mentioned as the daughter of the Sākyan Suppabuddha and his wife Amitā. She joined the Order under Pajāpatī Gotami in the company of Janapadakalyānī (Nandā), and in the Order she was known as Bhaddakaccānā Then. Later, she developed insight and became an arahant. She could, with one effort, recall one asankheyya and one hundred thousand kappas.

In the Therī Apadāna an account is found of a Therī, Yasodharā by name, who is evidently to be identified with Rāhulamātā, because she speaks of herself (vvs. 10, 11) as the Buddha's pajāpatī before he left the household (āgāra), and says that she was the chief of ninety thousand women.

In the time of Dīpankara Buddha, when the Bodhisatta was born as Sumedha, she was a brahmin-maiden, Sumittā by name, and gave eight handfuls of lotuses to Sumedha, which he, in turn, offered to the Buddha. Dīpankara, in declaring that Sumedha would ultimately become the Buddha, added that Sumittā would be his companion in several lives. The Apadāna account mentions how, just before her death, at the age of seventy-eight, she took leave of the Buddha and performed various miracles. It also states that eighteen thousand arahants nuns, companions of Yasodharā, also died on the same day.

The Abbhantara Jātaka mentions that Bimbādevī (who is called the chief wife of Gotama and is therefore evidently identical with Rāhulamātā) was once, after becoming a nun, ill from flatulence. When Rāhula, as was his custom, came to visit her, he was told that he could not see her, but that, when she had suffered from the same trouble at home, she had been cured by mango-juice with sugar. Rāhula reported the matter to his preceptor, Sāriputta, who obtained the mango-juice from Pasenadi. When Pasenadi discovered why the mango-juice had been needed, he arranged that from that day it should bo regularly supplied. The Jātaka relates how, in a past birth too, Sāriputta had come to Rāhulamātā's rescue.

Numerous stories are found in the Jātaka Commentary in which Rāhulamātā is identified with one or other of the characters — e.g., the queen consort in the Abbhantara, Sammillabhāsinī in the Ananusociya, Samuddavijayā in the Âditta, Udayabhaddā in the Udaya, the potter's wife (? Bhaggavī, q.v.) in the Kumbhakāra, the queen in the Kummāsa, the queen consort in the Kurudhamma, Pabhāvatī in the Kusa, Candā in the Khandahāla, the queen in the Gangamāla, the female in the two Cakkavaka Jātakas, Candā in the Candakinnara, Sumanā in the Campeyya, the woman ascetic in the Cullabodhi, Candā in the Culla Sutasoma, the queen in the Jayaddisa, Sītā in the Dasaratha, the queen in the Pānīya, the wife in the Bandhanāgāra, Sujātā in the Manicora, Manoja's mother in the Manoja, Sīvalī in the Mahājanaka, Subhaddā in the Mahsudassana, the mother-deer in the Lakkhana, Visayha's wife in the Visayha, Maddī in the Vessantara, Suphassā in the Supatta, the queen in the Susīma, and the smith's wife in the Sūci."

[Quelle: Malalasekera, G. P. <1899 - 1973>: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- 2 vol. -- 1163, 1370 S. -- ISBN 0860132692. -- s. v. -- Dort Quellennachweise.]

2 Devadatta

"Devadatta. — Son of the Sākyan Suppabuddha (maternal uncle of the Buddha) and his wife Amitā. He had a sister Bhaddakaccānā, who married Prince Siddhattha. When the Buddha visited Kapilavatthu after the Enlightenment and preached to the Sākyans, Devadatta was converted together with his friends Ânanda, Bhagu, Kimbila, Bhaddiya, Anuruddha, and their barber, Upāli, and he sought the Buddha at Anupiyā and entered the Order. During the rainy season that followed, Devadatta acquired the power of iddhi possible, to those who are yet of the world. For some time he seems to have enjoyed great honour in the Order, and in one passage he is mentioned in a list of eleven of the chief Elders of all of whom the Buddha speaks in praise. Devadatta was later suspected of evil wishes. About eight years before the Buddha's death, Devadatta, eager for gain and favour and jealous of the Buddha's fame, attempted to win over Ajātasattu. He assumed the form of a child having a girdle of snakes, and suddenly appeared on Ajātasattu's lap, frightening him. He then resumed his own form, and Ajātasattu, much impressed, paid him great honour and, it is said, visited him morning and evening with five hundred chariots and sent him daily five hundred dishes of food. This encouraged Devadatta in his schemes, and he conceived the idea of taking he Buddha's place as leader of the Sangha. As soon as this thought ccurred to him, his iddhi-power disappeared.

The Koliyan Kakudha, follower of Moggallāna, reborn as a manomayakayikadeva, divined Devadatta's plan and informed Moggallāna. The latter repeated the matter to the Buddha, but the Buddha said it was unnecessary to discuss it as Devadatta would ultimately betray himself.

Sometime later, Devadatta went to the Buddha and suggested that the leadership of the Order should be handed over to him in view of the Buddha's approaching old age. The Buddha scorned the suggestion, saying, " Not even to Sāriputta or Moggallāna would I hand over the Order, and would I then to thee, vile one, to be vomited like spittle ?" Devadatta showed great resentment and vowed vengeance. Thereupon, at the Buddha's suggestion, a proclamation was issued to the Sangha that in anything done by Devadatta in the name of the Buddha, the Dhamma and the Sangha, none but Devadatta was to be recognised.

It was at this time that Devadatta incited Ajātasattu to kill his father, Bimbisāra, while he himself prepared to kill the Buddha.

Ajātasattu agreed, and provided Devadatta with royal archers to shoot the Buddha. These were placed on different paths, one on one path, two on another, and so on up to sixteen, and the plan was so laid that not one of them would survive to tell the tale. But when the Buddha approached the first man, he was terrified by the Buddha's majesty, and his body became stiff. The Buddha spoke kindly to him, and the man, throwing away his weapons, confessed his intended crime. The Buddha thereupon preached to him and, having converted him, sent him back by a different path. The other groups of archers, tired of waiting, gave up the vigil and went away one after the other. The different groups were led to the Buddha by his iddhi-power, and he preached to them and converted them. The first man returned to Devadatta saying that he was unable to kill the Buddha because of his great iddhi-power.

Devadatta then decided to kill the Buddha himself. One day, when the Buddha was walking on the slopes of Gijjhakūta, he hurled down on h im a great rock. Two peaks sprang up from the ground, thereby arresting its rushing advance, but a splinter struck the Buddha's foot, causing the blood to flow. Being in great pain, he was carried to Maddakucchi, and from there to Jīvaka's Ambavana, where Jīvaka attended him. After this event, the monks wished the Buddha to have a guard, but this he refused, saying that it was impossible for anyone to deprive a Tathāgata of his life.

Devadatta's next attempt on the Buddha's life was to persuade elephant-keepers to let loose a fierce elephant, Nalāgiri (or Dhanapāla), drunk with toddy, on to the road by which the Buddha would pass. The news spread rapidly, and the Buddha was warned, but refused to turn back. As the elephant advanced he pervaded it with love, and thus completely subdued it.

This outrage made Devadatta very unpopular, and even Ajātasattu was compelled by the force of public opinion to withdraw his patronage from Devadatta, whose gain and honour decreased. Thereupon he decided, with the help of several others, Kokālika, Katamoraka-tissa, Khandadeviyāputta and Samuddadatta, to bring about a schism in the Order. These five went accordingly to the Buddha and asked for the imposition of five rules on all members of the Sangha:
  1. that monks should dwell all their lives in the forest,
  2. that they should accept no invitations to meals, but live entirely on alms obtained by begging,
  3. that they should wear only robes made of discarded rags and accept no robes from the laity,
  4. that they should dwell at the foot of a tree and not under a roof,
  5. that they should abstain completely from fish and flesh.

The Buddha's reply was that those who felt so inclined could follow these rules — except that of sleeping under a tree during the rainy season — but he refused to make the rules obligatory. This refusal delighted Devadatta, who went about with his party, declaring that the Buddha was prone to luxury and abundance. He was believed by the foolish, and in spite of the Buddha's warning against the dire sin of causing schism in the Order, Devadatta informed Ânanda of his intention of holding an uposatha meeting without the Buddha, and, having persuaded five hundred newly ordained monks from Vesāli to join him, he went out to Gayāsīsa. Among the followers of Devadatta were also some nuns, chief of whom was Thullanandā, who never tired of singing his praises. The mother of Kumārakassapa (q.v.), also, first entered the Order under Devadatta, but when he denounced her, following the discovery of her pregnancy, she sought refuge with the Buddha. Some of the Sākyans, too, seem to have preferred Devadatta to the Buddha — e.g., Dandapāni. The Buddha sent Sāriputta and Moggallāna to Gayāsīsa to bring back the deluded ones. Devadatta, believing that they had come to join him, rejoiced, and, in spite of Kokālika's warning, welcomed them. That night he preached very late to the monks, and, wishing for rest, asked Sāriputta to address the assembly. Sāriputta and Moggallāna preached to such effect that they persuaded the five hundred monks to return with them. Kokālika kicked Devadatta on the chest to awaken him and tell him the news. When Devadatta discovered what had happened, hot blood came from his mouth, and for nine months he lay grievously ill. As his end drew near, he wished to see the Buddha, though the latter had declared that it would not be possible in this life. Devadatta, however, started the journey on a litter, but on reaching Jetavana, he stopped the litter on the banks of the pond and stepped out to wash. The earth opened and he was swallowed up in Avīci, where, after suffering for one hundred thousand kappas, he would be reborn as a Pacceka Buddha called Atthissara. It is said that at the moment of being swallowed by the earth, Devadatta uttered a stanza in which he declared that he had no refuge other than the Buddha. It is this last act of Devadatta's which the Buddha had in view when he agreed to ordain Devadatta. The Dhammapāda Commentary contains a graphic account of the tortures of Devadatta in Avīci. In previous births, also, he had been swallowed by the earth, as King Kalābu and as Mahāpatāpa.

When the people heard of Devadatta's death, they held a great festival, as they had done of yore at the death of Pingala, who was an incarnation of Devadatta.

The Jātaka Commentary contains numerous stories showing that Devadatta's enmity towards the Buddha was not confined to this life. It had existed during many kappas, and though sometimes he was foiled in his attempts to harm the Bodhisatta, in many cases he succeeded in working his will. The beginning of this enmity, which increased with time, is described in the Serivānija Jātaka.

Devadatta's wickedness and his hatred of the Bodhisatta are illustrated in various Jātakas besides those already mentioned — e.g., the Kakkara, the Kapi, the Kukkura, the Kurunga, the Kurunga-miga, the Khandahāla, the Godha, the Campeyya, the Cūla-Nandiya, the Chaddanta, the Tacchasūkara, the Tayodhamma, the Tittira, the Dummedha, the Dhammaddhaja, the Dhonasākha, the Pandara, the Bhūridatta, the Manicora, the Mahāummagga, the Mahākapi, the Mahā-Nāradakassapa, the Mahāpaduma, the Mahāsīlava, the Romaka, the Latukika, the Vānara, the Vānarinda, the Vessantara, the Saccankira, the Sattigumba, the Sūliya, the Sumsumāra, and the Suvannakakkata. In the Dhamma Jātaka, Devadatta is spoken of as having been the very incarnation of unrighteousness, Adhamma. In several stories his craftiness is emphasised—e.g., as the jackal in the Sigāla Jāstaka, as the drunken sot in the Sigāla (No. 2) and also in the Manoja. In the Kālabāhu Jātaka he is represented as very envious, and his falsehood and duplicity are emphasised in the Cetiya, the Kakkāra and the Somanassa Jātakas. His ingratitude is illustrated in such stories as those of the Anta, the Amba, the Asampadāna, the Upāhana, the Guttila, the Javasakuna, the Dūbhiya-makkata, the Nigrodha, the Mahākapi, the Ruru and the Sīlavanāga Jātakas, while others, such as the Apannaka, the Ubhatobhattha, the Kandagalaka, the Kāsava, the Giridanta, the Jambuka, the Jambukhādaka, the Parantapa, the Lakkhana, the Vinlaka, the Virocana, the Vīraka, the Sabbadātha, the Sammuddavānija, the Sammodamāna Jātakas, speak of his folly and inefficiency.

It is stated that in spite of the great hatred shown by Devadatta towards him, the Buddha did not harbour, on his part, one single feeling of ill-will.

Only once is mention made of the text of a sermon by Devadatta. Candikāputta reports this to Sāriputta, who makes it an occasion for a talk to the monks."

[Quelle: Malalasekera, G. P. <1899 - 1973>: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- 2 vol. -- 1163, 1370 S. -- ISBN 0860132692. -- s. v. -- Dort Quellennachweise.]

22. Māyā Mahāpajāpati ceva,
Suddhodanamahesīyo;
Suddhodanamahārañño,
putto Māyāya soa jino.

a Geiger: no

22.

Māyā und Mahāpajāpati waren die Hauptfrauen von Suddhodana. Unser (bzw. der) Sieger (Buddha Gotama) ist der Sohn des großen Königs Suddhodana von Māyā

Kommentar:

Abb.: Stark vereinfachter Stammbaum des Buddha Gotama (Siddhattha)

[Vorlage der Abb.: Schumann, Hans Wolfgang <1928-- >: Der historische Buddha : Leben und Lehre des Gotama. -- 3. Aufl. der Neuausg. -- München : Diederichs, 1990. -- (Diederichs Gelbe Reihe ; Bd. 73). -- ISBN 3424009237. --  S. 19. -- {Wenn Sie HIER klicken, können Sie dieses Buch bei amazon.de bestellen}]


Abb.: Sidhatthas Geburt, Amaravati-Stupa, 2. Jhdt n. Chr.

[Bildquelle: Silva-Vigier, Anil de: Das Leben des Buddha : Nach den alten Legenden und im Spiegel der Kunst. -- [Köln] : Phaidon-Verl., 1956. -- 191 S. : Mit 160 Abb. ; 32 cm. -- Originaltitel: The Life of the Buddha (1956). -- Abb. 13.]

23. Mahāsammatavaṃsamhi,
asambhinne mahāmuni;
evaṃ pavatte sañjāto,
sabbakhatthiyamuddhani.

23.

Der Große Weise (Buddha Gotama) wurde so in ununterbrochener Geschlechterfolge im Geschlecht Mahāsammatas geboren, dem Haupt aller Adeligen (Kṣatriya's).

24. Siddhatthassa kumārassa,
bodhisattassa sā ahu;
mahesī Bhaddakaccānā,
putto tassāsi Rāhulo.

24.

Die Hauptfrau des Prinzen Siddhattha war Bhaddakaccānā, sein (ihr) Sohn war Rāhula1.

Kommentar:

1 Rāhula


Abb.: Rāhulamāta bringt Rāhula zu Buddha, Amaravati
[Bildquelle: http://buddhistdoor.com/passissue/9705/sources/art6.htm. -- Zugriff am 2006-03-15]

"Rāhula Thera. — Only son of Gotama Buddha. Ho was born on the day on which his father left the household life. When the Buddha visited Kapilavatthu for the first time after his Enlightenment and accepted Suddhodana's invitation, Rāhula's mother (Rāhulamātā) sent the boy to the Buddha to ask for his inheritance. The Buddha gave him no answer, and, at the conclusion of the meal, left the palace. Rāhula followed him, reiterating his request, until at last the Buddha asked Sāriputta to ordain him. When Suddhodana heard of this he protested to the Buddha, and asked as a boon that, in future, no child should be ordained without the consent of his parents, and to this the Buddha agreed.

It is said that immediately after Rāhula's ordination the Buddha preached to him constantly many suttas for his guidance. Rāhula himself was eager to receive instruction from the Buddha and his teachers and would rise early in the morning and take a handful of sand, saying: "May I have today as many words of counsel from my teachers as there are here grains of sand !" The monks constantly spoke of Rāhula's amenability, and one day the Buddha, aware of the subject of their talk, went amongst them and related the Tipallatthamiga Jātaka5 and the Tittira Jātaka to show them that in past births, too, Rāhula had been known for his obedience. When Rāhula was seven years old, the Buddha preached to him the Ambalatthika-Rāhulovāda Sutta (q.v.) as a warning that he should never lie, even in fun. Rāhula used to accompany the Buddha on his begging rounds, and noticing that he harboured carnal thoughts fascinated by his own physical beauty and that of his father, the Buddha preached to him, at the age of eighteen, the Mahā Rāhulovāda Sutta (q.v.). Two other suttas, also called Rāhulovāda, one included in the Samyutta and the other in the Anguttara (see below), formed the topics for Rāhula's meditation (vipāssanā). Later, the Buddha, knowing that Rāhula's mind was ripe for final attainment, went with him alone to Andhavana, and preached to him the Cūla-Rāhulovāda Sutta. At the end of the discourse, Rāhula became an arahant, together with one hundred thousand crores of listening devas. Afterwards, in the assembly of monks, the Buddha declared Rāhula foremost among those of his disciples who were anxious for training.

In the time of Padumuttara Buddha, both Rāhula and Ratthapāla were rich householders of Hamsavatī, who, realizing the vanity of riches, gave all away to the poor. One day they entertained two ascetics of great power. The ascetic to whom Rāhula ministered was in the habit of visiting the abode of the Nāga-king, Pathavindhara, and had been impressed by its magnificence. Therefore, in returning thanks to Rāhula for his hospitality, he wished that his host might resemble Pathavindhara. Rāhula remembered this, and after death he was born in the Nāga-world as Pathavindhara, his friend being born as Sakka. He was, however, dissatisfied with his lot, and one day when, with Virūpakkha, he was on a visit to Sakka, Sakka recognized him, and finding out that he was dissatisfied, suggested to him a remedy. Pathavindhara invited the Buddha to his abode. The Buddha, attended by Sumana and one hundred thousand arahants, came and was entertained by him. In the company of monks was Uparevata, the Buddha's son, seated next to him, and Pathavindhara was so fascinated by him that he could not take his eyes off him. Discovering who he was, Pathavindhara expressed a wish that he, too, might be born as the son of a future Buddha. Later, in the time of Kassapa Buddha, Rāhula was born as Pathavindhara, the eldest son of King Kiki, later becoming his viceroy. His seven sisters built seven residences for the Buddha, and, at their suggestion, Pathavindhara built five hundred residences for the monks.

Four verses uttered by Rāhula are included in the Theragāthā.

It is said that the news of Rāhula's birth was brought to the Bodhisatta when he was enjoying himself in his pleasaunce on the banks of the royal pond after being decked by Vissakamma. As soon as the news was announced, he made up his mind to renounce the world without delay, for he saw, in the birth of a son, a new bond attaching him to household life ("Rāhulo jāto , bandhanam jātam "—the word rahula meaning bond).

According to the Dīgha and Samyutta Commentaries, Rahula predeceased the Buddha and even Sāriputta, and the place of his death is given as Tāvatimsa. For twelve years he never lay on a bed.

In numerous Jātakas, Rāhula is mentioned as having been the Bodhisatta's son — e.g., in the Uraga, Kapi (No. 250), Kumbhakāra, Khandahāla, Culla-Sutasoma, Daddara, Bandhanāgāra, Makkata, Makhadeva, Mahājanaka, Mahāsudassana, Vidhurapandita, Vessantara, Sīhakotthuka and Sonaka. He was also Yaññadatta, son of Mandavya (Sāriputta) and the young tortoise in the Mahāukkusa. The Apadāna says that in many births Uppalavannā and Rāhula were born of the same parents and had similar tendencies.

Rāhula was known to his friends as Rāhulabhadda (Rāhula, the Lucky). He himself says that he deserved the title because he was twice blest in being the son of the Buddha and an arahant himself. Mention is often made in the books that, though Rāhula was his own son, the Buddha showed as much love for Devadatta, Angulimāla and Dhanapāla as he did for Rāhula.

Asoka built a thūpa in honour of Rāhula, to be specially worshipped by novices."

[Quelle: Malalasekera, G. P. <1899 - 1973>: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- 2 vol. -- 1163, 1370 S. -- ISBN 0860132692. -- s. v. -- Dort Quellennachweise.]

25. Bimbisāro ca Siddhattha-
kumāro ca sahāyakā;
ubhinnaṃ pitaro cāpi,
sahāyā eva te ahuṃ.

25.

Bimbisāra1 und der Prinz Siddhattha waren Freunde. Auch ihre beiden Väter waren Freunde.

Kommentar:

1 Bimbisāra


Abb.: König Bimbisāra verlässt Rājagaha, Sanchi, Nordtor
[Bildquelle: http://dsal.uchicago.edu/images/aiis/aiis_search.html?depth=Get+Details&id=40180. -- Zugriff am 2006-03-15]

"Bimbisāra. — King of Magadha and patron of the Buddha. He ascended the throne at the age of fifteen and reigned in Rājagaha for fifty-two years. The Buddha was five years older than Bimbisāra, and it was not until fifteen years after his accession that Bimbisāra heard the Buddha preach and was converted by him. It is said that the two were friends in their youth owing to the friendship which existed between their fathers. But according to the Pabbajā Sutta the first meeting between the Buddha and Bimbisāra took place in Rājagaha under the Pandavapabbata, only after the Buddha's Renunciation. The king, seeing the young ascetic pass below the palace windows, sent messengers after him. On learning that he was resting after his meal, Bimbisāra followed him and offered him a place in his court. This the Buddha refused, revealing his identity. The Commentary adds that Bimbisāra wished him success in his quest and asked him to visit first Rājagaha as soon as he had attained Enlightenment. It was in fulfilment of this promise that the Buddha visited Rājagaha immediately after his conversion of the Tebhātika Jatilā. He stayed at the Supatittha-cetiya in Latthivanuyyāna, whither Bimbisāra, accompanied by twelve nahutas of householders, went to pay to him his respects. The Buddha preached to them, and eleven nahutas, with Bimbisāra at their head, became sotāpannas. On the following day the Buddha and his large retinue of monks accepted the hospitality of Bimbisāra. Sakka, in the guise of a young man, preceded them to the palace, singing songs of glory of the Buddha. At the conclusion of the meal, Bimbisāra poured water from a golden jar on the Buddha's hand and dedicated Veluvana for the use of him and of his monks. From this moment up till the time of his death, a period of thirty-seven years, Bimbisāra did all in his power to help on the new religion and to further its growth. He set an example to his subjects in the practice of the precepts by taking the uposatha vows on six days of each month.

Bimbisāra's chief queen was Kosaladevī (q.v.), daughter of Mahākosala and sister of Pasenadi. On the day of her marriage she received, as part of her dowry, a village in Kāsi, for her bath-money. Her son was Ajātasattu (q.v,). Bimbisāra had other wives as well; Khemā, who, at first, would not even visit the Buddha till enticed by Bimbisāra's descriptions of the beauties of Veluvana; and the courtezan Padumavatī, who was brought from Ujjenī, with the help of a yakkha, so that Rajagaha might not lack a Nagarasobhinī. Both these later became nuns. Padumavatī's son was Abhaya. Bimbisāra had another son by Ambapālī, known as Vimala Kondañña, and two others, by different wives, known as Sīlava and Jayasena. A daughter, Cundī, is also mentioned.

Bimbisāra's death, according to the Commentaries, was a sad one. Soothsayers had predicted, before the birth of Ajātasattu, that he would bring about the death of his father, for which reason his mother had wished to bring about an abortion. But Bimbisāra would not hear of this, and when the boy was born, treated him with the greatest affection. When the prince came of age, Devadatta, by an exhibition of his iddhi-power, won him over to his side and persuaded him to encompass the death of his father, Bimbisāra's patronage of the Buddha being the greatest obstacle in the path of Devadatta. The plot was discovered, and Bimbisāra's ministers advised him to kill Ajātasattu, Devadatta and their associates. But Bimbisāra sent for Ajātasattu and, on hearing that he desired power, abdicated in his favour. Devadatta chided Ajātasattu for a fool.  "You are like a man who puts a skin over a drum in which is a rat," and he urged on Ajātasattu the need for the destruction of Bimbisāra.

But no weapon could injure Bimbisāra; it was therefore decided that he should be starved to death, and with this end in view he was imprisoned in a hot-house  with orders that none but the mother of Ajātasattu should visit him. On her visits she took with her a golden vessel filled with food which she concealed in her clothes. When this was discovered she took food in her head-dress, and, later, she was obliged to take what food she could conceal in her footgear. But all these ways were discovered, and then the queen visited Bimbisāra after having bathed in scented water and smeared her person with catumadhura (the four kinds of sweets). The king licked her person and that was his only sustenance. In the end the visits of the queen were forbidden; but the king continued to live by walking about his cell meditating. Ajātasattu, hearing of this, sent barbers to cut open his feet, fill the wounds with salt and vinegar, and burn them with coals. It is said that when the barbers appeared Bimbisāra thought his son had relented and had sent them to shave him and cut his hair. But on learning their real purpose, he showed not the least resentment and let them do their work, much against their will. (In a previous birth he had walked about in the courtyard of a cetiya with shoes on, hence this punishment !) Soon after, Bimbisāra died, and was reborn in the Cātummahārājika-world as a yakkha named Janavasabbha, in the retinue of Vessavana. The Janavasabha Sutta records an account of a visit paid by Janavasabha to the Buddha some time after.

A son was born to Ajātasattu on the day of Bimbisāra's death. The joy he experienced at the birth of his son made him realize something of the affection his own father must have felt for him, and he questioned his mother. She told him stories of his childhood, and he repented, rather belatedly, of his folly and cruelty. Soon after, his mother died of grief, and her death gave rise to the protracted war between Ajātasattu and Pasenadi, as mentioned elsewhere.

The books contain no mention of any special sermons preached by the Buddha to Bimbisāra nor of any questions asked by him of the Buddha. Perhaps, like Anathapindika, his equal in devotion to the Buddha, he refrained from giving the Buddha extra trouble, or perhaps the affairs of his kingdom, which was three hundred leagues in extent, did not permit him enough leisure for frequent visits to the Buddha. It is said that he once visited four monks — Godhika, Subāhu, Valliya and Uttiya — and invited them to spend the rainy season at Rājagaha. He built for them four huts, but forgot to have them roofed, with the result that the gods withheld the rains until the king remembered the omission.

Bimbisāra's affection for the Buddha was unbounded. When the Licchavis sent Mahāli, who was a member of Bimbisāra's retinue, to beg the Buddha to visit Vesāli, Bimbisāra did not himself try to persuade the Buddha to do so, but when the Buddha agreed to go he repaired the whole road from Rājagaha to the Ganges — a distance of five leagues —  for the Buddha to walk upon; he erected a rest-house at the end of each league, and spread flowers of five different colours knee-deep along the whole way. Two parasols were provided for the Buddha and one for each monk. The king himself accompanied the Buddha in order to look after him, offering him flowers and perfume and all requisites throughout the journey, which lasted five days. Arrived at the river, he fastened two boats together decked with flowers and jewels and followed the Buddha's boat into the water up to his neck. When the Buddha had gone, the king set up an encampment on the river bank, awaiting his return; he then escorted him back to Rājagaha with similar pomp and ceremony.

Great cordiality existed between Bimbisāra and Pasenadi. They were connected by marriage, each having married a sister of the other. Pasenadi once visited Bimbisāra in order to obtain from him a person of unbounded wealth for his kingdom. Bimbisāra had five such— Jotiya, Jatila, Mendaka, Punnaka and Kākavaliya ; but Pasenadi had none. The request was granted, and Mendaka's son, Dhananjaya, was sent back to Kosala with Pasenadi.

Bimbisāra also maintained friendly relations with other kings, such as Pukkasāti, king of Takkasilā, Candappajjota, king of Ujjenī, to whom he sent his own physician Jīvaka to tend in his illness—and Rudrāyana of Roruka.

Among the ministers and personal retinue of Bimbisāra are mentioned Sona-Kolvisa, the flower-gatherer Sumana who supplied the king with eight measures of jasmine-flowers, the minister Koliya, the treasurer Kumbhaghosaka and his physician Jīvaka. The last named was discovered for him by the prince Abhaya when he was suffering from a fistula. The king's garments were stained with blood and his queens mocked him. Jīvaka cured the king with one single anointing; the king offered him the ornaments of the five hundred women of the palace, and when he refused to take these, he was appointed physician to the king, the women of the seraglio and the fraternity of monks under the Buddha.

When Dhammadinnā wished to leave the world, Bimbisāra gave her, at her husband's request, a golden palanquin and allowed her to go round the city in procession.

Bimbisāra is generally referred to as Seniya Bimbisāra. The Commentaries explain Seniya as meaning  possessed of a large following " or as " belonging to the Seniyagotta," and Bimbisāra as meaning "of a golden colour," bimbī meaning gold.

In the time of Phussa Buddha, when the Buddha's three step-brothers, sons of King Jayasena, obtained their father's leave to entertain the Buddha for three months, Bimbisāra, then head of a certain district, looked after all the arrangements. His associates in this task were born as petas, and he gave alms to the Buddha in their name in order to relieve their sufferings.

During his lifetime, Bimbisāra was considered the happiest of men, but the Buddha declared that he himself was far happier than the king.

The kahāpana in use in Rājagaha during Bimbisāra's time was the standard of money adopted by the Buddha in the formation of those rules into which the matter of money entered.

Bimbisāra had a white banner and one of his epithets was Pandaraketu. Nothing is said about his future destiny, but he is represented in the Janavasabha Sutta as expressing the wish to become a Sakadāgāmī, and this wish may have been fulfilled."

[Quelle: Malalasekera, G. P. <1899 - 1973>: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- 2 vol. -- 1163, 1370 S. -- ISBN 0860132692. -- s. v. -- Dort Quellennachweise.]

26. Bodhisatto Bimbisārā,
pañcavassādhiko ahu;
ekūnatiṃso vayasā,
bodhisatto ’bhinikkhami.

26.

Der Bodhisatta war fünf Jahre älter als Bimbisāra. Mit 29 Jahren verließ er das Heim.

27. Padahitvāna chabbassaṃ,
bodhiṃ patvā kamena ca;
pañcatiṃso thaa vayasā,
Bimbisāram upāgami.

a Geiger: va

27

Er bemühte1 sich sechs Jahre lang und erreichte dann die erlösende Einsicht. Fünfunddreißigjährig ging er zu Bimbisāra.

Kommentar:

1 Er bemühte sich


Abb.: Sich mit Askese abmühender Bodhisatta, Sikiri Stupa, Gandhara, auf Briefmarken
[Bildquelle: http://www.columbia.edu/itc/mealac/pritchett/00routesdata/bce_499_400/thebuddha/fasting/fasting.html. -- Zugriff am 2006-03-16]

28a-c. Bimbisāro pannarasa-
vasso ’tha pītarā sayaṃ;
abhisitto
mahāpuññob,

a Burm.: pitaraṃ
b Burm.:
mahāpuñño

28.

Der sehr tugendhafte (sehr weise) Bimbisāra wurde im Alter von 15 Jahren von seinem Vater zum König geweiht.

28d. pattarajjassaa tassa tu.
29
. Patte soḷasame vasse,
satthā dhammam adesayi;
dvāpaññās' eva vassāni,
rajjaṃ kāresi so pana.

a Burm.: patto rajjassa

29.

Im 16. Jahr seiner Herrschaft hat ihm der Lehrer (Buddha) die Lehre verkündet. Er regierte 52 Jahre.

30. Rajje samā paṇṇarasa,
pubbe jinasamāgamāa;
sattatiṃsa samā tassa,
dharamāne tathāgate.

a Geiger: jinasamagamā

30.

Bevor er den Sieger (Buddha) traf vergingen in seiner Herrschaft 15 Jahre, er regierte noch 67 Jahre zu Lebzeiten des Wahrheitsfinders.

31. Bimbisārasuto ’jāta-
sattu taṃ ghātīyāmati;
rajjaṃ dvattiṃsa vassāni,
mahāmittaddu kārayi.

31.

Ajātasattu1, der herzlose Sohn Bimbisāras, tötete diesen und der große Betrüger seiner Freunde regierte dann 32 Jahre.

Kommentar:

1 Ajātasattu

"Ajātasattu.—Son of Bimbisāra, King of Magadha, and therefore half-brother to Abhayarājakumāra. He succeeded his father to the throne. His mother was a daughter of Mahākosala, and he married Vajirā, Pasenadi's daughter, by whom he had a son Udāyibhadda.

Ajātasattu grew up to be a noble and handsome youth. Devadatta was, at this time, looking for ways and means of taking revenge on the Buddha, and seeing in the prince a very desirable weapon, he exerted all his strength to win him to his side. Ajātasattu was greatly impressed by Devadatta's powers of iddhi and became his devoted follower. He built for him a monastery at Gayāsīsa and waited upon him morning and evening carrying food for him, sometimes as much as five hundred cartloads in five hundred cooking pans.

Devadatta incited him to seize the throne, killing his father if necessary. When Bimbisāra learnt of the prince's intentions he abdicated in his favour. But Devadatta was not satisfied till Bimbisāra, who was one of the Buddha's foremost supporters, was killed.

Ajātasattu helped Devadatta in several of the latter's attempts to kill the Buddha. Later he was filled with remorse for these past misdeeds as he confesses himself; but evidently, for very shame, he refrained from visiting the Buddha till he was won over by the persuasions of his physician Jīvaka Komārabhacca. And when in the end he did go to the Buddha, it was in great fear and trembling; so nervous was he that he imagined conspirators in the very silence surrounding the Buddha where he dwelt in the monsatery, in Jīvaka's Mango grove at Rājagaha. It was on the occasion of this visit that the Samaññaphala Sutta was preached. The king admits that he had been to various teachers before, but had failed to find satisfaction in their teachings. It is noteworthy that the Buddha greets the king cordially on his arrival and makes no mention whatever of the king's impiety. Instead, when Ajātasattu expresess his repentance at the end of the discourse, the Buddha accepts his confession and lets him off almost too lightly. But after the king had departed the Buddha tells the monks how the king's misdeeds had wrought his undoing both in this world and the next, for if he had not been guilty of them, the Eye of Truth (Sotāpattimagga, says the Commentary) would have been opened for him on the occasion of this sermon. Henceforth the king became a loyal adherent of the Buddha's faith, though, as far as we know, he never waited again either upon the Buddha or upon any member of the Order for the discussion of ethical matters. He was so full of love and respect for the Buddha that when he heard of Upaka Mandikāputta having spoken rather impolitely to the Buddha, he at once flew into a rage.

Sakka said of him that among the puthujjanas he was most possessed of piety. When the Buddha died, in the eighth year of Ajātasattu's reign, the latter's ministers decided not to tell him the news at once, in case he should die of a broken heart. On the pretext of warding off the evil effects of a dream, they placed him in a vat filled with the four kinds of sweet (catumadhura) and broke the sad news gently to him. He immediately fainted, and it was not till they put him in two other vats and repeated the tidings that he realised their implication. He forthwith gave himself up to great lamentation and despair, "like a madman," calling to mind the Buddha's various virtues and visiting various places associated in his mind with the Buddha. Later he sent messengers to claim his share of the Buddha's relics, and when he obtained them he prolonged the rites held in their honour till the arahants had to seek Sakka's aid to make the king take the relics away to Rājagaha, where he erected over them a stone thūpa. Two months afterwards, when the first Council was held, he gave the undertaking his royal patronage and assisted the monks who took part in it with all his power.

Several incidents connected with Ajātasattu's reign are mentioned in the books. Bimbisāra had married a sister of Pasenadi, and when he was killed she died of grief. The revenue of a Kāsī village had been given to her by her father, Mahākosala, as part of her dowry, but after Bimbisāra's murder, Pasenadi refused to continue it. Thereupon Ajātasattu declared war on his uncle. At first he was victorious in three battles, but, later, he was defeated by Pasenadi, who followed the military advice of an old monk, the Elder Dhanuggahatissa; Ajātasattu was taken captive with his army. On giving an undertaking not to resort to violence again, he was released, and to seal the friendship, Pasenadi gave him his daughter Vajirā as wife, and the revenue of the disputed village was gifted to her as bath-money.

Ajātasattu evidently took his reverses very unsportingly. (See the Haritamāta Jātaka, J. ii. 237 f.)

Later, when through the treachery of Pasenadi's minister, Dīgha Kārāyana, his son Vidūdabha usurped the throne, Pasenadi, finding himself deserted, went towards Rājagaha to seek Ajātasutta's help, but on the way he died of exposure and Ajātasattu gave him burial.

About a year before the Buddha's death, Ajātasattu sent his chief minister and confidant, the brahmin Vassakāra, to the Buddha to intimate to him his desire to make war on the Vajjians and to find out what prediction the Buddha would make regarding his chances of victory. The Buddha informed the brahmin that the Vajjians practised the seven conditions of welfare which they had learnt from him, and that they were therefore invincible. The Samyutta Nikāya mentions the Buddha as saying that the time would come when the Vajjians would relinquish their strenuous mode of living and that then would come Ajātasattu's chance. This chance came about three years later, for by the treachery of Vassakāra, he succeeded in sowing dissension among the leading families of Vesāli. Having thus weakened them, he swooped down upon the place with an overwhelming force and completely destroyed it. Rumours are mentioned of King Candappajjota making preparations for a war on Ajātasattu to avenge the death of his friend Bimbisāra, but no mention is made of actual fighting.

Of the end of Ajātasattu's reign the books mention very little except that he was killed by his son Udaya or Udāyībhadda, who had been born on the day that Bimbisāra died as a result of his tortures.

We are told that Ajātasattu had feared that his son might kill him and had therefore secretly hoped that Udaya would become a monk.

Ajātasattu's reign lasted thirty-two years. It was he who built the fortress of Pātaliputta (s,v.), which later became the capital of Magadha.

We do not know what Ajātasattu's real name was. The title Vedehiputta which always accompanies his name probably means "son of the Videha lady." At the time of Buddhaghosa there seems to have been much confusion about the meaning of this word. According to Buddhaghosa Vedehi means "wise." There seems to have been another explanation which Buddhaghosa rejects — that Ajātasattu was the son of the Videha queen. Videhi was probably the maiden, family, or tribal (not personal) name of his mother. According- to a Tibetan authority her personal name was Vāsavī, and she was called Videhi because she was from Videha. (See also s.v. Vedehikā.)

Two explanations are given of the epithet Ajātasattu. According to Buddhaghosa he was so called because the soothsayers predicted his enmity to his father even before his birth, and a story is told of how his mother, at the time of his conception, had a longing to drink blood from Bimbisāra's right hand. The longing was satisfied, but when the queen heard the soothsayer's prediction, she tried, in many ways, to bring about a miscarriage. In this she was prevented by the king. Later both parents grew to be very fond of him. There is a story of the prince, holding his father's finger, visiting Jotika's marvellous palace and thinking that his father was a fool for not taking Jotika's wealth. When he became king he acquired Jotika's palace.

To show Bimbisāra's love for the babe, an incident is mentioned of how once, when the prince was yelling with pain because of a boil on his finger, the nurses took him to the king who was then holding court. To soothe the child, the king put the offending finger in his mouth, where the boil burst. Unable to spit the pus out the king swallowed it. The other explanation is that also found in the Upanisads, and this is probably the correct one. It says that the word means " he against whom there has arisen no foe."

According to the Dīgha Commentary, Ajātasattu was born in the Lohakumbhiya niraya after his death. He will suffer there for 60,000 years, and later will reach nibbāna as a Paceeka Buddha named Viditavisesa (v.l. Vijitāvī). Ajātasattu's crime of parricide is often given as an example of an upacchedaka-kamma which has the power of destroying the effect of meritorious deeds. He is also mentioned as the worst kind of parricide.

Ajātasattu seems to have been held in hatred by the Niganthas. The reason is probably that given in the Dhammapāda Commentary, where it is said that when Moggallāna had been killed by thieves, spies were sent out by the king to discover the murderers. When arrested, the murderers confessed that they had been incited by the Niganthas. The king thereupon buried five hundred Niganthas waist-deep in pits dug in the palace court and had their heads ploughed off."

[Quelle: Malalasekera, G. P. <1899 - 1973>: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- 2 vol. -- 1163, 1370 S. -- ISBN 0860132692. -- s. v. -- Dort Quellennachweise.]

32. Ajātasattuno vasse,
aṭṭhame muni nibbuto;
pacchā so kārayī rajjaṃ,
vassāni catuvīsati.

32.

Im 8. Jahr der Herrschaft Ajātasattus ist der Weise (Buddha) vollkommen erlöscht. Danach regierte Ajātasattu noch 24 Jahre.

33. Tathāgato sakalalokaggataṃa gato;
aniccatāvasam avaso upāgato;
itīdha yo bhayajananiṃ aniccataṃ,
avekkhate sa bhavati dukkhapāragūb.

a Geiger: sakalaguṇaggataṃ
b Geiger: dukkhapārago

33.

"Der Wahrheitsfinder, der den Höhepunkt aller Welten (Tugenden) erreicht hat, ist ohne Zwang unter die Macht der Unbeständigkeit gegangen.", wer in dieser Existenz die Angst erzeugende Unbeständigkeit so betrachtet, überwindet das Leid.

Kommentar:

Vermaß:

Rucirā
(13 Silben: 4.9.; Schema: ja bha sa ja ga:  jabhau sajau giti Rucirā caturgrahaiḥ)

˘ˉ˘ˉ˘˘˘˘ˉ˘ˉ˘ˉ
˘ˉ˘ˉ˘˘˘˘ˉ˘ˉ˘ˉ
˘ˉ˘ˉ˘˘˘˘ˉ˘ˉ˘ˉ
˘ˉ˘ˉ˘˘˘˘ˉ˘ˉ˘ˉ

Zur Metrik siehe:

Payer, Alois <1944 - >: Einführung in die Exegese von Sanskrittexten : Skript.  -- Kap. 8: Die eigentliche Exegese, Teil II: Zu einzelnen Fragestellungen synchronen Verstehens. -- Anhang B: Zur Metrik von Sanskrittexten. -- URL: http://www.payer.de/exegese/exeg08b.htm


ti Sujanappasādasaṃvegatthāya kate Mahāvaṃse
Mahāsammatavaṃso nāma dutiyo paricchedo.

Dies ist das zweite Kapitel des Mahāvamsa, der zum Vertrauen und zur Erschütterung der guten Menschen verfasst wurde. Der Titel dieses Kapitels ist "Das Geschlecht Mahāsammta's.".


Paralleltext im Dīpavaṃsa (III)


1 Atītakappe rājāno ṭhapevāna bhavābhave,
Imamhi kappe rājāno pakāsissāmi sabbaso.
2 Jātiñ ca nāmagottañ ca āyuñ ca anupālanaṃ,
Sabban taṃ kittayissāmi taṃ suṇātha yathākathaṃ.
3 Paṭhamābhisitto rājā bhūmipālo jutindharo,
Mahāsammata nāma nāmena rajjaṃ kāresi khattiyo.
4 Tassa putto Rojo nāma Vararojo nāma khattiyo,
Kalyāṇavarakalyāṇā Uposatho mahissaro.
5 Mandhātā sattamo tesaṃ catudīpamhi issaro,
Caro Upacaro rājā Cetiyo ca mahissaro.
6 Mucalo Mahāmucalo mucalindo Sāgaro pi ca,
Sāgaradevo Bharato ca Aṅgīso nāma khattiyo.
7 Rucī Mahārucī nāma Patāpo Mahāpatāpo pi ca,
Panādo Mahāpanādo ca Sudassano nāma khattiyo.
8 Mahāsudassano nāma duve Nerū ca Accimā,
Aṭṭhavīsati rājāno āyu tesaṃ asaṃkhayā.
9 Kusāvatī Rājagahe Mithilāyaṃ puruttame,
Rajjaṃ kāriṃsu rājāno tesaṃ āyu asaṅkhayā.
10 Dasa dasa sataṃ c' eva sataṃ dasa sahassiyo,
Sahassaṃ dasa dasasahassaṃ ca
Dasa dasasahassaṃ satasahassiyo.
Dasa satasahassaṃ ca koṭi daskoṭi koṭipakoṭiyo
Nahutaṃ ca ninnahutaṃ ca abbudo ca nirabbudo
Ababaṃ aṭaṭaṃ c' eva ahahaṃ kumudāni ca
Sigandhikaṃ uppalako puṇḍarīkapadumako
Ettakā gaṇitā saṃkhepā gaṇāgaṇikā tahiṃ
Tato uparimabhūmi asaṃkhezzā ti vuccati.
14 Ekasataṃ ca rājāno Accimassāpi atrajā,
Mahārajjaṃ akāresuṃ nagare Pakulasavhaye.
15 Tesaṃ pacchimako rājā Aridamo nāma khattiyo,
Puttā paputtakā tassa chapaññāsaṃ ca khattiyā.
Mahārajjaṃ akāresuṃ Ayujjhanagare pure.
16 Tesaṃ pacchimako rājā Duppasaho mahissaro,
Puttā paputtakā tassa saṭṭhi te bhūmipālakā,
Mahārajjaṃ akāresuṃ Bārāṇasipuruttame.
17 Tesaṃ pacchimako rājā Abhitatto nāma khattiyo,
Caturāsīti sahassāni tassa puttapaputtakā,
Mahārajjaṃ akāresuṃ Kapilanagare pure.
18 Tesaṃ pacchimako rājā Brahmadatto mahissaro,
Puttā paputtakā tassa chattiṃsāpi ca khattiyā,
Mahārajjaṃ akāresuṃ Hatthipuravaruttame.
19 Tesaṃ pacchimako rājā Kambalavasabho ahū,
Puttā paputtakā tassa battiṃsāpi ca khattiyā,
Nagare Ekacakkhumhi rajjaṃ kāresuṃ te idha.
20 Tesaṃ pacchimako rājā Purindado Devapūjito,
Puttā paputtakā tassa aṭṭhavīsati khattiyā,
Mahārajjaṃ akāresuṃ Vajirāyaṃ puruttame.
21 Tesaṃ pacchimako rājā Sādhino nāma khattiyo,
Puttā paputtakā tassa dvāvīsa rājakhattiyā,
Mahārajjaṃ akāresuṃ Madhurāyaṃ puruttame. 22
Tesaṃ pacchimako rājā Dhammagutto mahabbalo,
Puttā paputtakā tassa aṭṭhārasa ca khattiyā,
Nagare Ariṭṭhapure rajjaṃ kāresuṃ te idha.
23 Tesaṃ pacchimako rājā narindo Siṭṭhināmako,
Puttā paputtakā tassa sattarasa ca khattiyā,
Nagare Indapattamhi rajjaṃ kāresuṃ te idha.
24 Tesaṃ pacchimako rājā Brahmadevo mahīpati,
Puttā paputtakā tassa paṇṇarasa ca khattiyā,
Nagare Ekacakkhumhi rajjaṃ kāresuṃ te idha
25 Tesaṃ pacchimako rājā Baladatto mahipati,
Puttā paputtakā tassa cuddasa rājakhattiyā.
Mahārajjaṃ akāresuṃ Kosambimhi nagare pure.
26 Tesaṃ pacchimako rājā Bhaddadevo ti vissuto,
Puttā paputtakā tassa nava rājā ca khattiyā,
Nagare Kaṇṇagocchamhi rajjaṃ kāresuṃ te idha.
27 Tesaṃ pacchimako rājā Naradevo ti vissuto.
Puttā paputtakā tassa satta ca rājakhattiyā,
Mahārajjaṃ akāresuṃ Rojananagare pure.
28 Tesaṃ pacchimako rājā Mahindo nāma khattiyo,
Puttā paputtakā tassa dvādasa rājakhattiyā,
Mahārajjaṃ akāresuṃ Campākanagare pure.
29 Tesaṃ pacchimako rājā Nāgadevo mahīpati,
Puttā paputtakā tassa pañcavīsa ca khattiyā,
Mahārajjaṃ kārayiṃsu Mithilānagare pure,
30 Tesaṃ pacchimako rājā Buddhadatto mahabbalo,
Puttā paputtakā tassa pañcavīsa ca khattiyā,
Mahārajjaṃ kārayiṃsu Rājagahapuruttame.
31 Tesaṃ pacchimako rājā Dīpaṅkaro nāma khattiyo,
Puttā paputtakā tassa dvādasa rājakhattiyā,
Mahārajjaṃ kārayiṃsu Takkasīlāpuruttame.
32 Tesaṃ pacachimako rājā Tālissaro nāma khattiyo,
Puttā paputtakā tassa dvādasa rājakhattiyā,
Mahārajjaṃ kārayiṃsu Kusinārāpuruttame.
33 Tesaṃ pacchimako rājā Purindo nāma khattiyo,
Puttā paputtakā tassa nava rāja ca khattiyā,
Mahārajjaṃ kārayiṃsu nagare Malitthiyake.
34 Tesaṃ pacchimako rājā Sāgaradevo mahissaro,
Tassa putto Makhādevo mahādānapati ahū.
35 Caturāsīti sahassāni tassa puttapaputtakā,
Mahārajjaṃ kārayiṃsu Mithilānagare pure.
36 Tesaṃ pacchimako rājā Nemiyo Devapūjito,
Balacakkavatti rājā sāgarantamahīpati
37 Nemiyaputto Kalārajanako tassa putto Samaṅkaro,
Asoco nāma so rājā muddhāvasittakhattiyo.
38 Caturāsīti sahassāni tassa puttapaputtakā,
Mahārajjaṃ kārayiṃsu Bārāṇasipuruttame.
39 Tesaṃ pacchimako rājā Vijayo nāma mahissaro
Tassa putto Vijitaseno abhijātajutindharo.
40 Dhammaseno Nāgaseno Samatho nāma Disampati,
Reṇu Kuso Mahākuso Navaratho Dasaratho pi ca.
41 Rāmo Biḷāratho nāma Cittadassī Atthadassī,
Sujāto Okkāko c' eva Okkāmukho ca Nipuro.
42 Cadimā Cadamukho ca Sivi rājā ca Sañjayo,
Vessantaro janapatī Jālī ca Sīhavāhano.
43 Sihassaro ca yo dhīro paveṇipālo khattiyo,
Dve asīti sahassāni tassa puttapaputtakā.
44 Rajjaṃ kāresuṃ rājāno nagare Kapilasavhaye,
Tesaṃ pacchimako rājā Jayaseno mahīpati.
45 Tassa putto Sīhahanu abhijātajutindharo,
Sīhahanussa ye puttā yassa te pañca bhātaro.
46 Suddhodano ca Dhoto ca Sakkodano ca khattiyo,
Sukkodano ca so rājā rājā ca Amitodano,
Ete pañca pi rājāno sabbe Odananāmakā.
47 Suddhodanassāyaṃ putto Siddhatho lokanāyako,
Janetvā Rāhulabhaddaṃ bodhāya abhinikkhami.
48 Sabbe te satasahassāni cattāri nahutāni ca,
Apare tīṇi satarājāno mahesakkhā siyāya ca,
Ettakā paṭhavīpālā bodhisattakule vuttā
49 "Aniccā vata saṅkhārā uppādavayadhammino,
Uppajjitvā nirujjhanti tesaṃ vūpasamo sukho" ti

Mahārājavaṃso niṭṭhito.

50 Suddhodano nāma rājā nagare Kapilasavhaye,
Sīhahanussāyaṃ putto rajjaṃ kāresi khattiyo.
51 Pañcannaṃ pabbatamajjhe Rājagahe puruttame,
Bodhiso nāma so rājā rajjaṃ kāresi khattiyo.
52 Sahāyā aññamaññā te Suddhodano ca Bhātiyo,
Imamhi paṭhame kappe paveṇipā janādhipā.
53 Jātiyā aṭṭhavassamhi uppannā pañca āsayā,
Pitā maṃ anusāseyya attho rajjena khattiyo.
54 Yo mayhaṃ vijite buddho uppajjeyya narāsabho
Dassanaṃ paṭhamaṃ mayhaṃ upasaṅkame tathāgato,
55 Deseyya amataṃ dhammaṃ paṭivijjheyyam uttamaṃ,
Uppannā Bimbisārassa pañca āsayakā ime.
56. Jātiyā paṇṇarase vasse 'bhisitto pitu accaye,
So tassa vijite ramme uppanno lokanāyako,
Dassanaṃ paṭhamaṃ tassa upasaṃkami tathāgato.
57Desitaṃ amataṃ dhammaṃ abbhaññāsi mahīpati,
Jātivassaṃ mahāvīraṃ pañcatiṃsa anūnakaṃ.
58 Bimbisāra samā tiṃsā jātavasso mahīpati,
Viseso pañcahi vassehi Bimbisārassa Gotamo.
59 Paññāsaṃ ca dvevassāni rajjaṃ kāresi khattiyo,
Sattatiṃsam pi vassāni saha buddhehi kārayi,
60 Ajātasattu battiṃsa rajjaṃ kāresi khattiyo.
Aṭṭhavassābhisittassa sambuddho parinibbuto,
61 Parinibbute ca sambuddhe lokajeṭṭhe narāsabhe,
Catuvīsati vassāni rajjaṃ kāresi khattiyo.

"1. Setting aside the kings who reigned in the past kappa, to whatever forms of existence they may have passed, I shall completely enumerate the kings of the present kappa. 2. Their descent, their name and tribe, their age and (the length of) their reign, all that I will proclaim, listen to it according to the truth.

3. The first inaugurated king, a ruler of the earth, full of brilliancy, prince Mahasammata by name, reigned over his kingdom. 4. His son was called Roja by name; (then followed) the prince called Vararoja, Kalyāna and Varakalyāna, Uposatha, the lord of the earth; — 5. the seventh of them was Mandhātā who reigned over the four Dīpas. (Then followed) Cara, king Upacara, and Cetiya, the lord of the earth; — 6. Mucala, Mahāmucala, Mucalinda, and also Sāgara, Sāgaradeva, and Bharata, the prince called Bhagīrasa, — 7. Ruci, and he who was called Mahāruci, Patāpa, and also Mahāpatāpa, Panāda, and Mahāpanāda, the king called Sudassana, — 8. he who was called Mahāsudassana, two Nerus, and Accimā. These were twenty-eight kings by number; their age extended to an Asamkheyya (of years). 9. In Kusāvatī, in Rājagaha, in Mithilā, best of towns, these kings reigned; their age extended to an Asamkheyya (of years).

10. Ten times ten is one hundred; ten times a hundred is one thousand; ten times a thousand is ten thousand; ten times ten thousand is a hundred thousand; — 11. ten times a hundred thousand is one koti; (the following numerals are) pakoti, kotippakoti, nahuta, and ninnahuta, abbuda, and nirabbuda, — 12. ababa, and also atata, ahaha, and kumuda, sogandhika, uppala, pundarīka, paduma. 13. All these numbers are numerable and calculable by the means of calculation; the stage (of numbers) beyond these is called asamkheyya (not calculable).

14. One hundred kings, sons of Accimā, governed their great kingdom in the town called Pakula (?). 15. The last of these kings was the prince called Arindama; his sons and grandsons, fifty-six princes, governed their great kingdom in the town of Ayujjhanagara. 16. The last of these kings was Duppasaha, the lord of the earth; his sons and grandsons, sixty rulers of the earth, reigned over their great kingdom in Bārānasī, best of towns. 17. The last of these kings was the prince called Ajitajana; his sons and grandsons, eighty-four thousand by number, reigned over their great kingdom in the town of Kapilanagara. 18. The last of these kings was Brahmadatta, the lord of the earth; his sons and grandsons, thirty-six princes, reigned over their great kingdom in Hatthipura, best of towns. 19. The last of these kings was Kambalavasabha; his sons and grandsons, thirty-two princes, reigned there in the town of Ekacakkhu. 20. The last of these kings was Purindada, honoured by the surname Deva; his sons and grandsons, twenty-eight princes, reigned over their great kingdom in Vajirā, best of towns. 21. The last of these kings was the prince called Sādhina. His sons and grandsons, twenty-two royal princes, reigned over their great kingdom in Madhurā, best of towns. 22. The last of these kings was valiant Dhammagutta; his sons and grandsons, eighteen princes, reigned there in the town of Aritthapura. 23. The last of these kings was the chief of men called Sitthi; his sons and grandsons, seventeen princes, reigned there in the town of Indapatta. 24. The last of these kings was Brahmadeva, the lord of the earth; his sons and grandsons, fifteen princes, reigned there in the town of Ekacakkhu. 25. The last of these kings was Baladatta, the lord of the earth; his sons and grandsons, fourteen royal princes, governed their great kingdom in the town of Kosambī. 26. The last of them was the king known as Bhaddadeva; his sons and grandsons, nine royal princes, reigned there in the town of Kannagoccha. 27. The last of them was the king renowned by the name of Naradeva; his sons and grandsons, seven royal princes, governed their great kingdom in the town of Rojānanagara. 28. The last of these kings was the prince called Mahinda; his sons and grandsons, twelve royal princes, governed their great kingdom in the town of Campānagara. 29. The last of these kings was Nāgadeva, the lord of the earth; his sons and grandsons, twenty-five princes, governed their great kingdom in the town of Mithilānagara. 30. The last of these kings was valiant Buddhadatta; his sons and grandsons, twenty-five princes, governed their great kingdom in Rājagaha, best of towns. 31. The last of these kings was the prince called Dīpamkara; his sons and grandsons, twelve royal princes, governed their great kingdom in Takkasilā, best of towns. 32. The last of these kings was the prince called Tālissara; his sons and grandsons, twelve royal princes, reigned over their great kingdom in Kusinārā, best of towns. 33. The last of these kings was the prince called Purinda; his sons and grandsons, nine royal princes, reigned over their great kingdom in the town of Malitthiya (Tāmalitti?). 34. The last of these kings was Sāgaradeva, the lord of the earth; bis son Makhādeva was a great, liberal giver. 35. His sons and grandsons, eighty-four thousand by number, reigned over their great kingdom in the town of Mithilānagara. 36. The last of these kings was Nemiya, honoured by the surname Deva, a universal monarch, a lord of the whole earth which the ocean surrounds. 37. Nemiya's son was Kalārajanaka; his son was Samamkura; (then followed) king Asoka, an inaugurated prince. 38. His sons and grandsons, eighty-four thousand by number, reigned over their great kingdom in Bārānasī, best of towns. 39. The last of these kings was the lord of the earth called Vijaya; his son was high-born, brilliant Vijitasena; — 40. (then followed) Dhammasena, Nāgasena, the (king) called Samatha, Disampati, Renu, Kusa, Mahākusa, Navaratha, and also Dasaratha, —- 41. Rāma, the (king) called Bilāratha, Cittadassī, Atthadassī, Sujāta, and Okkāka, Okkāmukha, and Nipura, — 42. Candimā, and Candamukha, king Sivi, Sanjaya, Vessantara, the ruler of men, Jālī, and Sīhavāhana, prince Sīhassara, the wise preserver of royal succession. 43. His sons and grandsons, eighty-two thousand kings, reigned in the town called Kapila(vatthu). 44. The last of these kings was Jayasena, the lord of the earth; his son was high-born, brilliant Sīhahanu. 45. The sons of that (?) Sīhahanu were five brothers, Suddhodana, and Dhota (Dhotodana), prince Sakkodana, — 46. king Sukkodana, and king Amitodana; all these five kings had names containing the word odana. 47. He the son of Suddhodana, Siddhattha, the chief of the world, begot Rāhulabhadda, and then left his home in order to strive for Buddhaship.

48. The total number of these highly powerful ... kings is four Nahutas, one hundred thousand, and three hundred more. 49. So many lords of the earth are mentioned who originated from the family of the Bodhisatta in this first (?) kappa, preservers of royal succession, rulers of men 1). — 50. Perishable, alas! is whatever exists, subject to origin and decay; it appears and perishes; its extinction is bliss.

End of the great lineage of kings.

1) The last words, which I think belong to this place, form, in the MSS., the second part of v. 58."

51. The king called Suddhodana reigned in the town called Kapila(vatthu), he the royal son of Sīhahanu. 52. Amid the five mountains, in Rājagaha, best of towns, reigned the prinoe who was called king Bodhisa (Bhātiya). 53. Suddhodana and Bhātiya were friends of each other. When (Bimbisāra) was eight years old, five wishes arose (in his mind):
  • 54. „May my royal father instruct me in the duties of royalty;
  • may he the Buddha, the highest of men, arise in my kingdom; —
  • 55. may the Tathāgata show himself first to me (before going to other kings);
  • may he preach to me the eternal Truth;
  • may I penetrate that most excellent Truth." 56.

These were the five wishes which arose in Bimbisāra's mind. When he was fifteen years old, he received the royal coronation after his father's death; — 57. he (Buddha) the chief of the world arose in his beautiful kingdom; the Tathāgata showed himself to him first; when he preached his eternal Truth, the lord of the earth apprehended it. 58. The great hero then was full thirty-five years old; Bimbisāra, the lord of the earth, was thirty years old. Gotama was five years older than Bimbisāra. 59. Fifty-two years this prince reigned; thirty-seven years he reigned after having formed that connection with the Buddha. 60. Prince Ajātasattu reigned thirty-two years. Eight years after his coronation the Sambuddha reached Parinibbāna. 61. After the Parinibbāna of the Sambuddha, the highest One in the world, the chief of men, that prince reigned (still) twenty-four years."

[Quelle: Dipavamsa : an ancient historical record / ed. and translated by Hermann Oldenberg [1854 - 1920]. -- 1879. -- S. 129 - 133.]


Vergleich von Mahāvaṃsa, Extended Mahāvaṃsa und Mahāvaṃsa-Ṭīkā zu Kapitel 2


M = Mahāvaṃsa; EM = Extended Mahāvaṃsa; MT = Mahāvaṃsa Ṭīkā.
M

II.. 1-6.—Kings from Mahāsammata to Accimā.
II., 7—11.—Dynasties from Accimā to Okkāka, stating only the number of kings in each dynasty, except in the case of Makhādeva and Kalārajanaka, who are mentioned by name.

EM

II., 1-6 Kings from Mahāsammata to Acchimā (sic).
II., 7-66.—List of dynasties from Acchimā to Okkāka. The name of the last king of each dynasty, together with the capital of his descendants is also given.

The details given in EM. agree entirely with those of Dp v. III. 1-9, 14-41, with a few differences in the names. The MT. account (123.11 f) seems to be only a prose version of the same passage and was derived, according to the author of MT. (120.11), from the Ak. M.T. prefaces it with the story of Diparikara and his meeting with Sumedha, reference being made (120.22) to the Sumedhakathā of the Jātaka. It calls Mahāsammata an incarnation of the Bodhisatta and describes how he came to be elected king (121.27 f). E.M. makes no mention of these things, nor does it take account of the differences between the Ak. and the Uttaravihāra-Atthakathā (UVAk.) to which MT. draws attention (e.g. 125.7)
M

II., 12-24.—From Okkākas son, Okkāmukha, to Jayasena, who were the founders of the Sakyan dynasty. From Jayasena's son, Sīhahanu, to Suddhodana and the family of the Buddha up to Rāhula.

EM

II., 66 cd-78.—Same as M.
 

MT. (131.5-133.19) gives a long account of Okkāka, the origin of the Sākyas and the foundation of Kapilavatthu. EM. makes no mention of these things, nor does it refer to Bhagusakka and his 82,000 descendants who, according to UVAk., says MT. (134.14 f), ruled between Sīhassara and Jayasena.
M

II., 25-32.—Bimbisāra and Ajātasattu and their connection with the Buddha.

EM

II., 79-86.—Same as in M.

In this account MT. (137.11) adds the name of Bimbisāra's father, Bhāti; EM does not mention him.
[Quelle: G. P. Malalasekera (1899 - 1973). -- In: Extended Mahāvaṃsa / ed. by G. P. Malalasekera. -- Colombo : Times of Ceylon, 1934. -- LVIII, 380 S. -- (Aluvihāra Series ; III). -- Reprint: Oxford : Pali Text Society, 1988. -- ISBN 0-86013-285-4. -- S. XV - XVI.]

Stammbau der Śākya nach dem Ssu-fen-lü



Abb.: Stammbau der Śākya nach dem Ssu-fen-lü

[Quelle der Abb.: Nakamura, Hajime [中村元] <1911 - 1999>: Gotama Buddha : a biography based on the most reliable texts / Hajime Nakamura ; translated by Gaynor Sekimori. -- Tokyo : Kosei. -- 2 vol. ; 23 cm. Vol. 1. --  2000. -- ISBN: 4333018935. -- S. 45. -- Originaltitel: ゴータマ・ブッダ (1992). -- {Wenn Sie HIER klicken, können Sie dieses Buch  bei amazon.de bestellen}]


Zu Kapitel 3: Das erste Konzil