Mahavamsa : die große Chronik Sri Lankas

15. Kapitel 15: Die Entgegennahme des Mahāvihāra

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. -- 15. Kapitel 15: Entgegennahme des Mahāvihāra. -- Fassung vom 2006-07-11. -- URL: http://www.payer.de/mahavamsa/chronik15.htm. -- [Stichwort].

Erstmals publiziert:  2001-07-02

Überarbeitungen: 2006-07-11 [Ergänzungen]; 2006-07-08 [Ergänzungen]; 2006-06-10 [Ergänzungen]; 2006-05-26 [Ergänzungen]; 2006-05-19 [Ergänzungen]; 2006-05-15 [Ergänzungen]; 2006-05-12 [Ergänzungen]; 2006-04-21 [Umstellung auf Unicode!]; 2006-03-02 [Einfügung des Palitexts]; 2001-07-10 [Ergänzungen]

Anlass: Lehrveranstaltung, Universität Tübingen, Sommersemester 2001

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

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 2001-06-06

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.

Pañcadasama pariccheda

Mahāvihāra paṭiggahako

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.

0. Übersicht

1. Unterweisung der Frauen im Nandanahain

1. Hatthisālā pi sambādho,
iti tattha samāgatā;
te Nandanavane ramme,
dakkhiṇadvārato bahi.
2. Rājuyyāne ghanacchāye,
sītale nīlasaddale;
paññāpesuṃ āsanāni,
therānaṃ sādarā narā.

1./2. Da auch der Elefantenpavillon1 überfüllt war, bereiteten die dort versammelten Leute voll Ehrfurcht außerhalb des Südtors  im Königspark im lieblichen tief schattigen und kühlen Nandanahain2, der mit dunklem Gras bewachsen war3, für die Thera's Sitze.

Kommentar:

1 Elefantenpavillon: siehe Mahāvaṃsa, Kapitel 14, Vers 61

2 Nandanahain


Abb.: Lage des Nandavana bei Anurādhapura

"Nandanavana

A park in Anurādhapura between the Mahāmeghavana and the southern wall of the city. Mahinda preached there, to the assembled populace, the Bālapanita Sutta, the day after his arrival in Anurādhapura. Later, on successive days, he preached the Asīvisūpama, the Anamatagga, the Khajjanīya, the Gomayapindī and the Dhammacakkappavattana Suttas. On the occasions of the preaching of these various suttas, thousands of people attained to various fruits of the Path, and, because the park was the first centre from which Mahinda radiated a knowledge of the Buddha's teaching' it came to be called the Jotivana, by which name it was known later. Mhv.xv.1, 4, 176, 178, 186, 195, 197, 199, 202; Dpv.xiii.11, 12, 14, 15; xiv.12, 17, 44, 48; Sp.i.80 82"

[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.]

3 mit dunklem Gras bewachsen: als Folge seiner Abgeschirmtheit gegen grelles Sonnenlicht

3. Nikkhamma dakkhiṇadvārā,
thero tattha nisīdi ca;
mahākulīnā cāgamma,
itthiyo bahukā tahiṃ.
4. Theraṃ upanisīdiṃsu,
uyyānaṃ pūrayantiyo;
Bālapaṇḍitasuttantaṃ,
tāsaṃ thero adesayi.

3. - 4. Der Thera ging durchs Südtor und nahm dort Platz. Es kamen viele Frauen von bedeutenden Familien, setzten sich zu dem Thera und füllten den Park. Der Thera verkündete ihnen die Lehrrede vom Toren und vom Weisen1 (Bālapaṇḍitasutta).

Kommentar:

1  Lehrrede vom Toren und vom Weisen: Bālapaṇḍitasutta, Majjhimanikāya III, 163ff., Übersetzung von Karl Eugen Neumann (1865-1915):

Bālapaṇḍitasuttaṃ

Evaṃ me sutaṃ: ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi bhikkhavoti. Bhadanteti te bhikkhu bhagavato paccassosuṃ bhagavā etadavoca:

Tīṇimāni bhikkhave, bālassa bālalakkhaṇāni bālanimittāni bālāpadānāni. Katamāni tīṇi: idha bhikkhave, bālo duccintitacintī ca hoti dubbhāsitabhāsī ca dukkatakammakārī ca. No cetaṃ bhikkhave, bālo duccintitacintī ca abhavissa dubbhāsitabhāsī ca dukkatakammakārī ca kena naṃ paṇḍitā jāneyyuṃ: bālo ayaṃ bhavaṃ asappuriso'ti yasmā ca kho bhikkhave,bālo duccintitacintī ca hoti dubbhāsitabhāsī ca dukkatakammakārī ca, tasmā naṃ paṇḍitā jānanti: bālo ayaṃ bhavaṃ asappurisoti.

Sa kho so bhikkhave, bālo tividhaṃ diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedeti. Sace bhikkhave, bālo sabhāyaṃ vā nisinno hoti. Rathiyāya1vā nisinno hoti. Siṅghāṭake vā nisinno hoti. Tatra ce jano tajjaṃ tassāruppaṃ kathaṃ manteti sace bhikkhave, bālo pāṇātipātī hoti. Adinnādāyī hoti kāmesu micchācārī hoti musāvādī hoti. Surāmerayamajjapamādaṭṭhāyī hoti. Tatra bhikkhave bālassa evaṃ hoti: yaṃ kho jano tajjaṃ tassāruppaṃ kathaṃ manteti. Saṃvijjante te ca dhammā mayi, ahañca tesu dhammesu sandissāmīti. Idaṃ bhikkhave, bālo paṭhamaṃ diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedeti.

Puna ca paraṃ bhikkhave, bālo passati rājāno coraṃ āgucāriṃ gahetvā vividhā kammakāraṇā kārente: kasāhipi [PTS Page 164] tāḷente, vettehipi tāḷente, addhadaṇḍakehepi tāḷente, hatthampi chindante pādampi chindante, hatthapādampi chindante, kaṇṇampi chindante, nāsampi chindante, kaṇṇanāsampi chindante, bilaṅgathālikampi karonte, saṅkhamuṇḍikampi karonte, rāhumukhampi karonte, jotimālikampi karonte, hatthapajjotikampi karonte, erakavattikampi karonte, cirakavāsikampi karonte, eṇeyyakampi karonte, balisamaṃsikampi karonte, kahāpaṇakampi karonte, khārāpatacchikampi karonte, palighaparivattikampi karonte, palālapīṭhakampi karonte, tattenapi telena osiñcante, sunakhehipi khādāpente, jīvantampi sūle uttāsente, asināpi sīsaṃ chindante. Tatra bhikkhave, bālassa evaṃ hoti: yathārūpānaṃ kho pāpakānaṃ kammānaṃ hetu rājāno coraṃ āgucāriṃ.

Gahetvā vividhā kammakāraṇā karonti: kasāhipi tāḷenti. Vettehipi tāḷenti. Addhadaṇḍakehipi tāḷenti. Hatthampi chindanti. Pādampi chindanti. Hatthapādampi chindanti. Kaṇṇampi chindanti. Nāsampi chindanti. Kaṇṇanāsampi chindanti. Bilaṅgathālikampi karonti. Saṅkhamuṇḍikampi karonti. Rāhumukhampi karonti. Jotimālikampi karonti. Hatthapajjotikampi karonti. Cīrakavāsikampi karonti. Eṇeyyakampi karonti. Balisamaṃsikampi karonti. Kahāpaṇakampi karonti. Khārāpatacchikampi karonti. Palighaparivattikampi karonti. Palālapiṭṭhikampi karonti. Tattenapi telena osiñcanti. Sunakhehipi khādāpenti. Jīvantampi sūle uttāsenti. Asināpi sīsaṃ chindanti. Saṃvijjante te ca dhammā mayi, ahañca tesu dhammesu sandissāmi. Mañcepi rājāno ājāneyyuṃ mampi rājāno gahetvā vividhā kammakāraṇā kāreyyuṃ: kasāhipi tāḷeyyuṃ. Vettehipi tāḷeyyuṃ. Addhadaṇḍekehepi tāḷeyyuṃ hatthampi chindeyyuṃ. Pādampi chindeyyuṃ. Hatthapādampi chindeyyuṃ. Kaṇṇampi chindeyyuṃ. Nāsampi chindeyyuṃ. Kaṇṇanāsampi chindeyyuṃ. Bilaṅgathālikampi kareyyuṃ. Saṅkhamuṇḍikampi kareyyuṃ. Rāhumukhampi kareyyuṃ. Jotimālikampi kareyyuṃ. Hatthapajjotikampi kareyyuṃ. Erakavattikampi kareyyuṃ.Cīrakavāsikampi kareyyuṃ. Eṇeyyakampi kareyyuṃ. Balisamaṃsikampi kareyyuṃ. Kahāpaṇakampi kareyyuṃ. Khārāpatacchikampi kareyyuṃ. Palighaparavattikampi kareyyuṃ. Tattenapi telena osiñceyyuṃ. Sunakhehipi khādāpeyyuṃ. Jīvantampi sūle uttāseyyuṃ. Asināpi sīsaṃ chindeyyunti. Idampi bhikkhave, bālo dutiyaṃ diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedeti.

Puna ca paraṃ bhikkhave, bālaṃ pīṭhasamārūḷhaṃ vā mañcasamārūḷhaṃ vā chamāya vā semānaṃ yānissa pubbe pāpakāni kammāni katāni kāyena duccaritāni vācāya duccaritāni, manasā duccaritāni, tānissa tamhi samaye olambanti, ajjholambanti, abhippalambanti. Seyyathāpi bhikkhave, mahantānaṃ pabbatakuṭānaṃ chāyā sāyanahasamayaṃ paṭhaviyā olambanti, ajjholambanti, abhippalambanti. Evameva kho bhikkhave, bālaṃ pīṭhasamārūḷhaṃ vā mañcasamārūḷhaṃ vā chamāya vā semānaṃ, yānissa pubbe pāpakāni [PTS Page 165] kammāni katāni kāyena duccaritāni vācāya duccaritāni manasā duccaritāni, tānissa tamhi olambanti, ajjholambanti, abhippalambanti, tatra bhikkhave bālassa evaṃ hoti: 'akataṃ vata me kalyāṇaṃ, akataṃ kusalaṃ, akataṃ bhīruttāṇaṃ. Kataṃ pāpaṃ, kataṃ luddakaṃ, kataṃ kibbisaṃ. Yā ca hoti akatakalyāṇānaṃ akatakusalānaṃ akatabhīruttāṇānaṃ katapāpānaṃ kataluddānaṃ katakibbisānaṃ gati. Taṃ gati pecca gacchāmī'ti. So socati, kilamati, paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Idampi kho bhikkhave, bālo tatiyaṃ diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedeti.

Sa kho so bhikkhave bālo kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā kāyassa bhedā parammaraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Yaṃ kho taṃ bhikkhave sammā vadamāno vadeyya: 'ekantaṃ aniṭṭhaṃ ekantaṃ akantaṃ ekantaṃ amanāpa'nti. Nirayamevetaṃ sammā vadamāno vadeyya: ekantaṃ aniṭṭhaṃ ekantaṃ akantaṃ ekantaṃ amanāpanti. Yāvañcidaṃ bhikkhave, upamāpi na sukarā yāva dukkhā nirayāti.

Evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca: sakkā pana me bhante, upamaṃ kātunti?

Sakkā bhikkhūti bhagavā avoca. 'Seyyathāpi bhikkhu, coraṃ āgucāriṃ gahetvā raññe dasseyyuṃ: 'ayaṃ kho deva, coro āgucārī, imassa yaṃ icchasi, taṃ daṇḍaṃ paṇehī'ti. Tamenaṃ rājā evaṃ vadeyya: 'gacchatha bho, imaṃ purisaṃ pubbanhasamayaṃ sattisatena hanathā'ti. Tamenaṃ pubbanhasamayaṃ sattisatena haneyyuṃ. Atha rājā majjhantikasamayaṃ evaṃ vadeyya: 'ambho, kathaṃ so puriso'ti? 'Tatheva deva jīvatī'ti. Tamenaṃ rājā evaṃ vadeyya: 'gacchatha, bho, taṃ purisaṃ majjhantikasamayaṃ sattisatena hanathā'ti. Tamenaṃ majjhantikasamayaṃ sattisatena haneyyuṃ. Atha rājā sāyanhasamayaṃ evaṃ vadeyya: 'ambho, kathaṃ so puriso'ti? 'Tatheva deva jīvatī'ti, tamenaṃ rājā evaṃ vadeyya: 'gacchatha bho, taṃ purisaṃ sāyanhasamayaṃ sattisatena hanathā'ti. Tamenaṃ sāyanhasamayaṃ [PTS Page 166] sattisatena haneyyuṃ. Taṃ kimmaññatha bhikkhave, api nu so puriso tīhi sattisatena haññamāno tato nidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyethā'ti?

Ekissāpi bhante, sattiyā haññamāno puriso tato nidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyetha. Ko pana vādo tīhi sattisatehīti.

Atha kho bhagavā parittaṃ pāṇimattaṃ pāsāṇaṃ gahetvā bhikkhū āmantesi: 'taṃ kiṃ maññatha bhikkhave, katamo nu kho mahantaro, yo cāyaṃ mayā paritto pāṇimatto pāsāṇo gahito, yo ca himavā pabbatarājā'ti?

Appamatto kho ayaṃ bhante, bhagavatā paritto pāṇimatto pāsāṇo gahito, himavantaṃ pabbatarājānaṃ upanidhāya saṅkhampi na upeti, kalabhāgampi na upeti, upanidhimpi na upetī'ti.

Evameva kho bhikkhave, yaṃ so puriso tīhi sattisatehi haññamāno tato nidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Taṃ nerayikassa dukkhassa4 upanidhāya saṅkhampi na upeti. Kalabhāgampi na upeti. Upanidhimpi na upeti.

Tamenaṃ bhikkhave, nirayapālā pañcavidhabandhanaṃ nāma kāraṇaṃ karonti: tattaṃ ayokhīlaṃ hatthe gamenti. Tattaṃ ayokhīlaṃ dutiye hatthe gamenti. Tattaṃ ayokhīlaṃ pāde gamenti. Tattaṃ ayokhīlaṃ dutiye pāde gamenti. Tattaṃ ayokhīlaṃ majjhe urasmiṃ gamenti. So tattha dukkhā tippā kaṭukā vedanā vedeti. Na ca tāva kālaṃ karoti, yāva na taṃ pāpaṃ kammaṃ byantīhoti.

Tamenaṃ bhikkhave, nirayapālā saṃvesetvā kuṭhārīhi tacchanti. So tattha dukkhā tippā kaṭukā vedanā vedeti. Na ca tāva kālaṃ karoti, yāva na taṃ pāpaṃ kammaṃ byantīhoti.

Tamenaṃ bhikkhave, nirayapālā uddhapādaṃ adhosiraṃ gahetvā vāsīhi tacchanti so tattha dukkhā tippā kaṭukā vedanā vedeti. Na ca tāva kālaṃ taroti, yāva na taṃ pāpaṃ kammaṃ byantīhoti.

Tamenaṃ bhikkhave, nirayapālā rathe yojetvā ādittāya paṭhaviyā sampajjalitāya sajotibhūtāya sārentipi [PTS Page 167] paccāsārentipi. So tattha dukkhā tippā kaṭukā vedanā vedeti. Na ca tāva kālaṃ yāva na taṃ pāpaṃ kammaṃ byantīhoti.

Tamenaṃ bhikkhave, nirayapālā mahattaṃ aṅgārapabbataṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āropentipi oropentipi. So tattha dukkhā tippā kaṭukā vedanā vedeti. Na ca tāva kālaṃ karoti. Yāva na taṃ pāpaṃ kammaṃ byantīhoti.

Tamenaṃ bhikkhave, nirayapālā uddhapādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipanti ādittāya sampajjalitāya sajotibhūtāya. So tattha pheṇuddehakaṃ paccati. So tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gacchati. Sakimpi adho gacchati. Sakimpi tiriyaṃ gacchati. So tattha dukkhā tippā kaṭukā vedanā vedeti. Na ca tāva kālaṃ karoti yāva na taṃ pāpaṃ kammaṃ byantīhoti.

Tamenaṃ bhikkhave, nirayapālā mahāniraye pakkhipanti. So kho pana bhikkhave, mahānirayo.

Catukkaṇṇo catudvāro vibhatto bhāgaso mito,
Ayopākārapariyanto ayasā paṭikujjito.

Tassa ayomayā bhūmi jalitā tejasā yutā,
Samantā yojanasataṃ pharitvā tiṭṭhati sabbadā.

Anekapariyāyenapi kho ahaṃ bhikkhave, nirayakathaṃ katheyyaṃ, yāvañcidaṃ bhikkhave, na sukaraṃ akkhānena pāpuṇituṃ yāva dukkhā nirayāti.

Santi bhikkhave, tiracchānagatā pāṇā tiṇabhakkhā. Te allānipi tiṇāni sukkhānipi tiṇāni dantullehakaṃ khādanti. Katame ca bhikkhave, tiracchānagatā pāṇā tiṇabhakkhā, assā goṇā gadrabhā ajā migā, ye vā panaññepi keci tiracchānagatā pāṇā tiṇabhakkhā. Sa kho so bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā parammaraṇā tesaṃ sattānaṃ sahavyataṃ upapajjati ye te sattā tiṇabhakkhā.

Santi bhikkhave, tiracchānagatā pāṇā gūthabhakkhā, te dūratova gūthagandhaṃ [PTS Page 168] ghāyitvā dhāvanti: 'ettha bhuñjissāma, ettha bhuñjissāmā'ti. Seyyathāpi nāma brāhmaṇā āhutigandhena dhāvanti: 'ettha bhuñjissāma, ettha bhuñjissāmā'ti. Evameva kho bhikkhave, santi tiracchānagatā pāṇā gūthabhakkhā, te dūratova ghāyitvā dhāvanti: ettha bhuñjissāma, ettha bhuñjissāmāti. Katame ca bhikkhave, tiracchānagatā pāṇā gūthabhakkhā: kukkuṭā sukarā soṇā sigālā, ye vā panaññepi keci tiracchānagatā pāṇā gūthabhakkhā. Sa kho so bhikkhave bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā parammaraṇā tesaṃ sattānaṃ sahavyataṃ upapajjati ye te sattā gūthabhakkhā.

Santi bhikkhave, tiracchānagatā pāṇā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti. Katame ca bhikkhave, tiracchānagatā pāṇā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti: kīṭā pulavā gaṇḍuppādi, ye vā panaññepi keci tiracchānagatā pāṇā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti. Sa kho so bhikkhave, bālo pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā parammaraṇā tesaṃ sattānaṃ sahavyataṃ upapajjati, ye te sattā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti.

Santi bhikkhave, tiracchānagatā pāṇā udakasmiṃ jāyanti udakasmiṃ jīyanti udakasmiṃ mīyanti. Katame ca bhikkhave, tiracchānagatā pāṇā udakasmiṃ jāyanti udakasmiṃ jīyanti udakasmiṃ mīyanti: macchā kacchapā suṃsumārā ye vā panaññepi keci tiracchānagatā pāṇā udakasmiṃ jāyanti udakasmiṃ jīyanti udakasmiṃ mīyanti. Sa kho so bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā parammaraṇā tesaṃ sattānaṃ sahavyataṃ upapajjati, ye te sattā udakasmiṃ jāyanti udakasmiṃ jīyanti udakasmiṃ mīyanti.

Santi bhikkhave, tiracchānagatā pāṇā asucismiṃ jāyanti asucismiṃ jīyanti asucismiṃ mīyanti katame ca bhikkhave, tiracchānagatā pāṇā asucismiṃ jāyanti asucismiṃ jīyanti asucismiṃ mīyanti: ye te bhikkhave sattā pūtimacche vā jāyanti pūtimacche vā jīyanti pūtimacche vā mīyanti. Pūtikuṇape vā jāyanti pūtikuṇape jīyanti pūtikuṇape mīyanti. Pūtikummāse vā jāyanti pūtikummāse jīyanti pūtikummāse mīyanti. Candanikāya vā jāyanti candanikāya vājīyanti candanikāya vā mīyanti. Oligalle vā jāyanti oligalle vā jīyanti oligalle vā mīyanti. Sa kho so bhikkhave, [PTS Page 169] bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā parammaraṇā tesaṃ sattānaṃ sahavyataṃ upapajjati ye te sattā asucismiṃ jāyanti asucismiṃ jīyanti asucismiṃ mīyanti.

Anekapariyāyenapi kho ahaṃ bhikkhave, tiracchānayonikathaṃ katheyyaṃ, yāvañcidaṃ bhikkhave, na sukaraṃ akkhānena pāpuṇituṃ yāva dukkhā tiracchānayonīti.

Seyyathāpi bhikkhave, puriso ekacchiggalaṃ yugaṃ mahāsamudde pakkhipeyya, tamenaṃ puratthimo vāto pacchimena saṃhareyya. Pacchimo vāto puratthimena saṃhareyya. Uttaro vāto dakkhiṇena saṃhareyya dakkhiṇo vāto uttarena saṃhareyya. Tatrāssa kāṇakacchapo, so vassasatassa vassasatassa accayena sakiṃ ummujjeyya. Taṃ kimmaññatha bhikkhave, api nu so kāṇo kacchapo amusmiṃ ekacchiggale yuge gīvaṃ paveseyyāti?

Yadi nu na1 bhante, kadācī karahaci dighassa addhuno accayenāti.

Khippataraṃ kho so bhikkhave, kāṇo kacchapo amusmiṃ ekacchiggale yuge gīvaṃ paveseyya. Ato dullabhatarāhaṃ bhikkhave manussattaṃ vadāmi sakiṃ vinipātagatena bālena. Taṃ kissa hetu: na hetthe bhikkhave, atthi dhammacariyā samacariyā kusalakiriyā puññakiriyā, aññamaññakhādikā ettha bhikkhave, vattati dubbalakhādikā.

Sa kho so bhikkhave, bālo sace kadāci karahaci dīghassa addhuno accayena manussattaṃ āgacchati. Yāni tāni nīcakulāni: caṇḍālakulaṃ vā nesādakulaṃ vā veṇakulaṃ vā rathakārakulaṃ vā pukkusakulaṃ vā tathārūpe kule paccājāyati daḷidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati. So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho, kāṇo vā kuṇī vā khujjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa [PTS Page 170] yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena duccaritaṃ carati vācāya duccaritaṃ carati manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā kāyassa bhedā parammaraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

Seyyathāpi bhikkhave, akkhadhutto paṭhameneva kaliggahena puttampi jīyetha dārampi jīyetha sabbaṃ sāpateyyampi jīyetha uttarimpi anubandhaṃ3 nigaccheyya. Appamattako so bhikkhave, kaliggaho yaṃ so akkhadhutto paṭhameneva kaliggahena puttampi jīyetha dārampi jīyetha sabbaṃ sāpateyyampi jīyetha uttarimpi anubandhaṃ nigaccheyya. Atha kho ayameva tato mahantataro kaliggaho: yaṃ so bālo kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā kāyassa bhedā parammaraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Ayampi bhikkhave kevalaparipūrā bālabhumīti.

Tīṇimāni bhikkhave, paṇḍitassa paṇḍitalakkhaṇāni paṇḍitanimittāni paṇḍitāpadānāni. Katamāni tiṇi: idha bhikkhave, paṇḍito sucintitacintī ca hoti subhāsitabhāsī ca sukatakammakārī ca. No ce taṃ bhikkhave, paṇḍito sucintitacintī ca abhavissa subhāsitabhāsī ca sukatakammakārī ca. Kena naṃ paṇḍitā jāneyyuṃ paṇḍito ayaṃ bhavaṃ sappuriso'ti. Yasmā ca kho bhikkhave, paṇḍito sucintitacintī ca hoti subhāsitabhāsī ca sukatakammakārī ca tasmā naṃ paṇḍitā jānanti paṇḍito ayaṃ bhavaṃ sappuriso'ti.

Sa kho so bhikkhave, ayaṃ paṇḍito tividhaṃ diṭṭheva dhamme sukhaṃ somanassaṃ paṭisaṃvedeti. Sace bhikkhave paṇḍito sabhāya vā nisinno hoti, rathiyāya vā nisinno hoti. Siṃghāṭake vā nisinno hoti. Tatra ce jāno tajjaṃ tassāruppaṃ kathaṃ manteti. Sāca bhikkhave, paṇḍito pāṇātipātā paṭivirato hoti adinnādānā paṭivirato hoti kāmesu micchācārā [PTS Page 171]  paṭivirato hoti musāvādā paṭivirato hoti surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Tatra bhikkhave, paṇḍitassa evaṃ hoti: yaṃ kho jāno tajjaṃ tassāruppaṃ kathaṃ manteti. Saṃvijjanteva te dhammā mayi, ahañca tesu dhammesu sandissāmī'ti. Idaṃ bhikkhave paṇḍito paṭhamaṃ diṭṭheva dhamme sukhaṃ somanassaṃ paṭisaṃvedeti.

Puna ca paraṃ bhikkhave, paṇḍito passati rājāno coraṃ āgucāriṃ gahetvā vividhā kammakāraṇā kārente. Kasāhipi tāḷente vettehipi tāḷente, addhadaṇḍakehipi tāḷente, hatthampi chindante pādampi chindante, hatthapādampi chindante, kaṇṇampi chindante, nāsampi chindante, kaṇṇanāsampi chindante, bilaṅgathālikampi karonte, saṅkhamuṇḍikampi karonte, rāhumukhampi karonte, jotimālikampi karonte, hatthapajjotikampi karonte, erakavattikampi karonte, cīrakavāsikampi karonte, eṇeyyakampi karonte, balisamaṃsikampi karonte, kahāpaṇakampi karonte, khārāpatacchikampi karonte, palighaparivattikampi karonte, palālapīṭhakampi karonte, tattenapi telena osiñcante, sunakhehipi khādāpente, jīvantampi sūle uttāsente, asināpi sisaṃ chindante. Tatra bhikkhave paṇḍitassa evaṃ hoti: yathārūpānaṃ kho pāpakānaṃ kammānaṃ hetu rājāno coraṃ āgucāriṃ gahetvā vividhā kammakāraṇā kārenti kasāhipi tāḷenti. Vettehipi tāḷenti addhadaṇḍakehipi
Tāḷente, hatthampi chindante pādampi chindante, hatthapādampi chindante, kaṇṇampi chindante, nāsampi chindante, kaṇṇanāsampi chindante, bilaṅgathālikampi karonte, saṅkhamuṇḍikampi karonte, rāhumukhampi karonte, jotimālikampi karonte, hatthapajjotikampi karonte, erakavattikampi karonte, cīrakavāsikampi karonte, eṇeyyakampi karonte, balisamaṃsikampi karonte, kahāpaṇakampi karonte, khārāpatacchikampi karonte, palighaparivattikampi karonte, palālapīṭhakampi karonte, tattenapi telena osiñcante, sunakhehipi khādāpente, jīvantampi sūle uttāsente, asināpi sīsaṃ chindanti na te dhammā mayi saṃvijjanti, ahañca na tesu dhammesu sandissāmiti. Idampi bhikkhave paṇḍito dutiyaṃ diṭṭheva dhamme sukhaṃ somanassaṃ paṭisaṃvedeti.

Punacaparaṃ bhikkhave, paṇḍitaṃ pīṭhasamārūḷhaṃ vā mañcasamārūḷhaṃ vā chamāya vā semānaṃ. Yānissa pubbe kalyāṇāni kammāni katāni kāyena sucaritāni vācāya sucaritāni manasā sucaritāni, tānissa tamhi samaye olambanti ajjholambanti abhippalambhanti. Seyyathāpi bhikkhave, mahantinaṃ pabbatakūṭānaṃ chāyā sāyanhasamayaṃ paṭhaviyā olambanti, ajjholambanti, abhippalambanti. Evameva kho bhikkhave, paṇḍitaṃ pīṭhasamārūḷhaṃ vā mañcasamārūḷhaṃ vā chamāya vā semānaṃ yānissa pubbe kalyāṇāni kammāni katāni kāyena sucaritāni vācāya sucaritāni manasā sucaritāni, tānissa tamhi samaye olambanti, ajjholambanti, abhippalambanti. Tatra bhikkhave, paṇḍitassa evaṃ hoti: 'akataṃ vata me pāpaṃ akataṃ luddaṃ akataṃ kibbisaṃ, kataṃ kalyāṇaṃ kataṃ kusalaṃ kataṃ bhīruttāṇaṃ. Yāvatā hoti akatapāpānaṃ akataluddānaṃ akatakibbisānaṃ, katakalyāṇānaṃ katakusalānaṃ katabhīruttāṇānaṃ gati, taṃ gatiṃ pecca gacchāmi'ti. So na socati, na kilamati. Na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Idampi bhikkhave, paṇḍito tatiyaṃ diṭṭheva dhamme sukhaṃ somanassaṃ paṭisaṃvedeti.

Sa kho so bhikkhave, paṇḍito kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā kāyassa [PTS Page 172] bhedā parammaraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Yaṃ kho taṃ bhikkhave, sammā vadamāno vadeyya'ekantaṃ iṭṭhaṃ ekantaṃ kantaṃ ekantaṃ manāpa'nti. Saggameva taṃ sammā vadamāno vadeyya 'ekantaṃ iṭṭhaṃ ekantaṃ kantaṃ ekantaṃ manāpa'nti. Yāvañcidaṃ bhikkhave, upamāpi na sukarā yāvasukhā saggāti.

Evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca: sakkā, pana bhante, upamaṃ kātu'nti?

'Sakkā bhikkhū'ti bhagavā avoca. "Seyyathāpi bhikkhu, rājā cakkavattī satta hi ratanehi samannāgato catuhi ca iddhihi, tato nidānaṃ sukhaṃ somanassaṃ paṭisaṃvedetī. Katamehi sattahi:

Idha bhikkhu rañño khattiyassa muddhāvasittassa tadahuposathe paṇṇarase sīsaṃ nahātassa uposathikassa uparipāsādavaragatassa dibbaṃ cakkaratanaṃ pātubhavati sahassāraṃ sanemikaṃ sanābhikaṃ sabbākāraparipūraṃ. Taṃ disvāna rañño khattiyassa muddhāvasittassa evaṃ hoti: 'sutaṃ kho pana metaṃ: yassa rañño khattiyassa muddhāvasittassa tadahuposathe paṇṇarase sīsaṃ nahātassa uposathikassa uparipāsādavaragatassa dibbaṃ cakkaratanaṃ pātubhavati sahassāraṃ sanemikaṃ sanābhikaṃ sabbākāraparipūraṃ, so hoti rājā cakkavattī. Assaṃ nu kho ahaṃ rājā cakkavattī'ti.

Atha kho bhikkhave, rājā khattiyo muddhāvasitto uṭṭhāyāsanā2 vāmena hatthena bhiṅkāraṃ gahetvā dakkhiṇena hatthena cakkaratanaṃ abbhukkirati4, 'pavattatu bhavaṃ cakkaratanaṃ, abhivijinātu bhavaṃ cakkaratana'nti. Atha kho taṃ bhikkhave, cakkaratanaṃ puratthimaṃ disaṃ pavattati, anvadeva rājā cakkavattī saddhiṃ caturaṅginiyā senāya. Yasmiṃ kho pana bhikkhave, padese cakkaratanaṃ patiṭṭhāti. Tatra rājā cakkavattī vāsaṃ upeti saddhiṃ caturaṅginiyā senāya.

Ye kho pana [PTS Page 173]] bhikkhave, puratthimāya disāya paṭirājāno, te rājānaṃ cakkavattiṃ upasaṅkamitvā evamāhaṃsu: ehi kho mahārāja, svāgataṃ mahārājā, sakante mahārāja, anusāsa mahārājā'ti.

Rājā cakkavatti evamāha: 'pāṇo na hantabbo, adinnaṃ nādātabbaṃ, kāmesu micchā na caritabbā, musā na bhāsitabbā, majjaṃ na pātabbaṃ, yathābhuttañca bhuñjathā'ti. Ye kho pana bhikkhave, puratthimāya disāya paṭirājāno, na te rañño cakkavattissa anuyuttā5 bhavanti atha kho taṃ bhikkhave cakkaratanaṃ puratthimasamuddaṃ ajjhogahetvā paccuttaritvā dakkhiṇaṃ disaṃ pavattati. Ye kho pana bhikkhave,dakkhiṇāya disāya paṭirājāno, te rañño cakkavattissa anuyuttā5 bhavanti atha kho taṃ bhikkhave cakkaratanaṃ dakkhiṇaṃ samuddaṃ ajjhogahetvā paccuttaritvā pacchimaṃ disaṃ pavattati. Ye kho pana bhikkhave, pacchimāya disāya paṭirājāno. Te rañño cakkavattissa anuyuttā5 bhavanti atha kho taṃ bhikkhave cakkaratanaṃ pacchimaṃ samuddaṃ ajjhogahetvā, paccuttaritvā uttaraṃ disaṃ pavattati. Anvadeva rājā cakkavattī saddhiṃ caturaṅginiyā senāya.

Yasmiṃ kho pana bhikkhave, padese cakkaratanaṃ patiṭṭhāti. Tatra rājā cakkavattī vāsaṃ upeti saddhiṃ caturaṅginiyā senāya. Ye kho pana bhikkhave, uttarāya disāya paṭirājāno te rājānaṃ cakkavattiṃ upasaṅkamitvā evamāhaṃsu: 'ehi kho mahārāja, svāgataṃ mahārāja, sakaṃ te mahārāja, anusāya mahārāja'ti.

Rājā cakkavantī evamāha: 'pāṇo na hantabbo, adinnaṃ nādātabbaṃ, kāmesu micchā na caritabbā,musā na bhāsitabbā, majjaṃ na pātabbaṃ, yathābhuttañca bhuñjathā'ti. Ye kho pana bhikkhave, uttarāya disāya paṭirājāno te rañño cakkavattissa anuyuttā bhavanti.

Atha kho taṃ bhikkhave, cakkaratanaṃ samuddapariyantaṃ paṭhaviṃ abhivijīnitvā tameva rājadhāniṃ paccāgantvā rañño cakkavattissa ante puradvāre akkhāhataṃ maññe tiṭṭhati, rañño cakkavattissa antepuradvāraṃ upasobhayamānaṃ. Rañño bhikkhave, cakkavattissa evarūpaṃ cakkaratanaṃ pātubhavati.

Punacaparaṃ bhikkhave, rañño cakkavattissa hatthiratanaṃ pātubhavati sabbaseto sattappatiṭṭho iddhimā vehāsaṅgamo uposatho1 nāgarājā. Taṃ disvāna rañño cakkavattissa cittaṃ pasiditi. Bhaddakaṃ vata bho hatthiyānaṃ, sace damathaṃ upeyyā'ti. Atha kho taṃ bhikkhave, [PTS Page 174] hatthiratanaṃ seyyathāpi nāma bhaddo hatthājānīyo dīgharattaṃ suparidanto, evameva damathaṃ upeti. Bhūtapubbaṃ bhikkhave, rājā cakkavattī tameva hatthiratanaṃ vīmaṃsamāno pubbanhasamayaṃ abhiruhitvā samuddapariyantaṃ paṭhaviṃ anusaṃyāyitvā tameva rājadhāniṃ paccāgantvā pātarāsaṃ akāsi. Rañño bhikkhave, cakkavattissa evarūpaṃ hatthiratanaṃ pātubhavati.

Punacaparaṃ bhikkhave,rañño cakkavattissa assaratanaṃ pātubhavati sabbaseto kākasīso muñjakeso iddhimā vehāsaṅgamo valāhako3 assarājā. Disvāna rañño cakkavattissa cittaṃ pasīditi: bhaddakaṃ vata bho assayānaṃ, sace damathaṃ upeyyā'ti. Atha kho taṃ bhikkhave, assaratanaṃ seyyathāpi nāma bhaddo assājānīyo dīgharattaṃ suparidanto, evameva damathaṃ upeti. Bhūtapubbaṃ bhikkhave, rājā cakkavattī tameva assaratanaṃ vīmaṃsamāno pubbanhasamayaṃ abhiruhitvā samuddapariyantaṃ paṭhaviṃ anusaṃyāyitvā tameva rājadhāniṃ paccāgantvā pātarāsaṃ akāsi. Rañño bhikkhave, cakkavattissa evarūpaṃ assaratanaṃ pātubhavati.

Punacaparaṃ bhikkhave. Rañño cakkavattissa maṇiratanaṃ pātubhavati so hoti maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato tassa kho pana bhikkhave, rājā cakkavatti tameva maṇiratanaṃ vīmaṃsamāno caturaṅginiṃ senaṃ sannayhitvā maṇiṃ dhajaggaṃ āropetvā rattandhakāratimisāyaṃ pāyāsi. Ye kho pana bhikkhave, samantā gāmā ahesuṃ, te tenobhāsena kammante payojesuṃ divāti maññamānā. Rañño bhikkhave, cakkavattissa evarūpaṃ maṇiratanaṃ pātubhavati.

Punacaparaṃ bhikkhave, rañño cakkavattissa itthiratanaṃ pātubhavati abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā nātidīghā nātirassā nātikisā [PTS Page 175] nātithūlā nātikāḷī1 nāccodātā atikkantā mānusaṃ vaṇṇaṃ appattā dibbaṃ vaṇṇaṃ. Tassa kho pana bhikkhave, itthiratanassa evarūpo kāyasamphasso hoti: seyyathāpi nāma tūlapicuno vā kappāsapicuno vā tassa kho pana bhikkhave, itthiratanassa sīte uṇhāni gattāni honti. Uṇhe sītāni gattāni honti. Tassa kho pana bhikkhave, itthiratanassa kāyato candanagandho vāyati. Mukhato uppalagandho vāyati. Taṃ kho pana bhikkhave, itthiratanaṃ rañño cakkavattissa pubbuṭṭhāyinī hoti pacchānipātinī kiṃkārapaṭissāvinī manāpacārinī piyavādinī. Taṃ kho pana bhikkhave, itthiratanaṃ rājānaṃ cakkavattiṃ manasāpi no aticarati, kuto pana kāyena. Rañño bhikkhave, cakkavattissa evarūpaṃ itthiratanaṃ pātubhavati.

Punacaparaṃ bhikkhave, rañño cakkavattissa gahapatiratanaṃ pātubhavati. Tassa kammavipākajaṃ dibbaṃ cakkhuṃ pātubhavati, yena nidhiṃ passati sassāmikampi assāmikampi. So rājānaṃ cakkavattiṃ upasaṅkamitvā evamāha: appossukko tvaṃ deva hohi. Ahaṃ te dhanena dhanakaraṇīyaṃ karissāmī'ti. Bhūtapubbaṃ bhikkhave, rājā cakkavattī tameva gahapatiratanaṃ vīmaṃsamāno nāvaṃ abhiruhitvā majjhegaṅgāya nadiyā sotaṃ ogahetvā gahapatiratanaṃ etadavoca: attho me gahapati hiraññasuvaṇṇenā'ti. Tena hi mahārāja ekaṃ tīraṃ nāvā upetū'ti. Idheva me gahapati, attho hiraññasuvaṇṇenā'ti. Atha kho taṃ bhikkhave, gahapatiratanaṃ ubhohi hatthehi udake omasitvā pūraṃ hiraññasuvaṇṇassa kumbhiṃ uddharitvā rājānaṃ cakkavattiṃ evamāha: alaṃ ettāvatā mahārāja, kataṃ ettāvatā mahārāja, pūjitaṃ ettāvatā mahārājā'ti. Rājā cakkavattī evamāha: alaṃ ettāvatā gahapati, kataṃ ettāvatā gahapati, pūjitaṃ ettāvatā gahapatī'ti. Rañño bhikkhave, cakkavattissa evarūpaṃ gahapatiratanaṃ pātubhavati.

Punacaparaṃ bhikkhave, rañño cakkavattissa parināyakaratanaṃ [PTS Page 176] pātubhavati. Paṇḍito vyatto medhāvī paṭibalo rājānaṃ cakkavattiṃ upaṭṭhāpetabbaṃ upaṭṭhāpetuṃ4apayāpetabbaṃ apayāpetuṃ. Ṭhapetabbaṃ ṭhapetuṃ. So rājānaṃ cakkavattiṃ upasaṅkamitvā evamāha: appossukko tvaṃ deva hohi, ahaṃ anusāsissāmī'ti. Rañño bhikkhave, cakkavattissa evarūpaṃ parināyakaratanaṃ pātubhavati.

Rājā bhikkhave, cakkavattī imehi sattahi ratanehi samannāgato hoti.

Katamāhi catuhi iddhīhi:

Idha bhikkhave, rājā cakkavattī abhirūpo hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato ativiya aññehi manussehi. Rājā bhikkhave, cakkavattī imāya paṭhamāya iddhiyā samannāgato hoti.

Punacaparaṃ bhikkhave, rājā cakkavattī dīghāyuko hoti ciraṭṭhitiko ativiya aññehi manussehi. Rājā bhikkhave, cakkavattī imāya dutiyāya iddhiyā samannāgato hoti.
Punacaparaṃ bhikkhave, rājā cakkavattī appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya ativiya aññehi manussehi. Rājā bhikkhave, cakkavattī imāya tatiyāya iddhiyā samannāgato hoti.

Punacaparaṃ bhikkhave, rājā cakkavattī brāhmaṇagahapatikānaṃ piyo hoti manāpo. Seyyathāpi bhikkhave, pitā puttānaṃ piyo hoti manāpo, evameva kho bhikkhave, rājā cakkavattī, brāhmaṇagahapatikānaṃ piyo hoti manāpo. Raññopi bhikkhave, cakkavattissa brāhmaṇagahapatikā piyā honti manāpā. Seyyathāpi bhikkhave, pituputtā piyā honti manāpā. Evameva kho bhikkhave, raññopi cakkavattissa brāhmaṇagahapatikā piyā honti manāpā. Bhūtapubbaṃ bhikkhave, rājā cakkavattī caturaṅginiyā senāya uyyānabhūmiṃ niyyāsi. Atha kho bhikkhave, brāhmaṇagahapatikā rājānaṃ cakkavattiṃ upasaṅkamitvā evamāhaṃsu: 'ataramāno deva, yāhi, yathā taṃ mayaṃ cirataraṃ passeyyāmā'ti. Rājāpi bhikkhave, cakkavattī sārathiṃ āmantesi: [PTS Page 177] ataramāno sārathi, pesehi yathā maṃ brahmaṇagahapatikā cirataraṃ passeyya'nti. Rājā bhikkhave, cakkavattī imāya catutthāya iddhiyā samannāgato hoti

Rājā bhikkhave, cakkavattī imāhi catuhi iddhīhi samannāgato hoti.

Taṃ kiṃ maññatha, bhikkhave, api nu kho rājā cakkavattī imehi sattahi ratanehi samannāgato imāhi catuhi ca iddhīhi, tato nidānaṃ sukhaṃ somanassaṃ paṭisaṃvediyethāti.

Ekamekenāpi tena bhante, ratanena samannāgato rājā cakkavattī tato nidānaṃ sukhaṃ somanassaṃ paṭisaṃvediyetha. Ko pana vādo sattahi ratanehi catuhi ca iddhihīti.

Atha kho bhagavā parittaṃ pāṇimattaṃ pāsāṇaṃ gahetvā bhikkhū āmantesi: 'taṃ kiṃ maññatha bhikkhave, katamo nu kho mahantataro: yo cāyaṃ mayā paritto pāṇimatto pāsāṇo gahito, yo ca himavā pabbatarājāti.

Appamattako ayaṃ bhante, bhagavatā paritto pāṇimatto pāsāṇo gahito himavantaṃ pabbatarājānaṃ upanidhāya saṅkhampi na upeti, kalahāgampi na upeti, upanidhimpi na upeti.

Evameva kho bhikkhave, yaṃ rājā cakkavattī sattahi ratanehi catūhi ca iddhīhi samannāgato tato nidānaṃ sukhaṃ somanassaṃ paṭisaṃvedeti. Taṃ dibbassa sukhassa upanidhāya saṅkhampi na upeti, kalabhāgampi na upeti, upanidhimpi na upeti.

Sa kho so bhikkhave, paṇḍito sace kadāci karahaci dīghassa addhuno accayena manussattaṃ āgacchati. Yāni tāni uccākulāni khattiyamahāsālakulaṃ vā brāhmaṇamahāsālakulaṃ vā gahapatimahāsālakulaṃ vā, tathārūpe kule paccājāyati aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittupakaraṇe pahūtadhanadhaññe. So ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato. Lābhī annassa pānassa vatthassa yānassa mālāgandha vilepanassa seyyāvasathapadīpeyyassa. So kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati. So [PTS Page 178] kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā kāyassa bhedā parammaraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Seyyathāpi bhikkhave, akkhadhutto paṭhameneva kaṭaggahena mahantaṃ bhogakkhandhaṃ adhigaccheyya, appamattako so bhikkhave, kaṭaggaho, yaṃ so akkhadhutto paṭhameneva kaṭaggahena mahantaṃ bhogakkhandhaṃ adhigaccheyya. Atha kho ayameva tato mahantataro kaṭaggaho, yaṃ so paṇḍito kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā kāyassa bhedā parammaraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Ayaṃ bhikkhave, kevalaparipūrā paṇḍitabhūmīti.

Idamavoca bhagavā attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Bālapaṇḍitasuttaṃ navamaṃ.

"DAS HAB' ICH GEHÖRT. Zu einer Zeit weilte der Erhabene bei Sāvatthi, im Siegerwalde, im Garten Anāthapindikos. Dort nun wandte sich der Erhabene an die Mönche: 
« Ihr Mönche! »
« Erlauchter! » antworteten da jene Mönche dem Erhabenen aufmerksam. 

Der Erhabene sprach also:

«Drei gibt es, ihr Mönche, beim Toren der Kennzeichen des Toren, der Merkmale des Toren, der Offenbarungen des Toren: und welche drei? 

Da mag, ihr Mönche, der Tor 

  1. Übelgedachtes denken und 
  2. Übelgesprochenes sprechen und 
  3. übelgetane Tat begehn. 

Wär' es nicht, ihr Mönche, des Toren Art Übelgedachtes zu denken und Übelgesprochenes zu sprechen und übelgetane Tat zu begehn, welcher Weise könnte ihn wohl erkennen: 'Ein Tor ist es, ein schlechter Mensch'? Weil nun aber, ihr Mönche, der Tor Übelgedachtes denkt und Übelgesprochenes spricht und übelgetane Tat begeht, darum erkennen ihn Weise: 'Ein Tor ist es, ein schlechter Mensch.'

Ein solcher Tor nun, ihr Mönche, wird in dreifachem Maße schon bei Lebzeiten Trauer und Trübsinn erfahren.

  1. Wenn sich, ihr Mönche, der Tor in Gesellschaft befindet oder auf der Straße befindet oder auf dem Markte befindet, so führen die Leute von ihm veranlasste, auf ihn bezügliche Gespräche. Wenn, ihr Mönche, der Tor Lebendiges umbringt, Nichtgegebenes nimmt, Ausschweifung begeht, Lüge spricht, berauschende und berückende Getränke, betäubende und betörende Mittel gebraucht, so wird ihm da also, ihr Mönche, zumute: 'Haben die Leute davon Anlass, darauf Beziehung im Gespräche genommen, so ist dergleichen bei mir anzutreffen: auch mich kann das angehn.' Das wird, ihr Mönche, der Tor zuerst schon bei Lebzeiten als Trauer und Trübsinn erfahren.
  2. Weiter sodann, ihr Mönche, sieht der Tor wie Könige einen Räuber, einen Verbrecher ergreifen lassen und mancherlei Strafen verhängen, als wie Peitschen-, Stock- oder Rutenhiebe; Handverstümmlung, Fußverstümmlung oder Verstümmlung der Hände und Füße; Ohrenverstümmlung, Nasenverstümmlung, Verstümmlung der Ohren und der Nase; den Breikessel, die Muschelrasur, das Drachenmaul; den Pechkranz, die Fackelhand; das Spießrutenlaufen, das Rindenliegen, den Marterbock; das Angelfleisch, den Münzengriff, die Laugenätze; den Schraubstock, das Bastgeflecht; die siedende Ölbeträufelung, das Zerreißen durch Hunde, die lebendige Pfählung, die Enthauptung. Da wird, ihr Mönche, dem Toren also zumute: 'Um welcher Übeltaten willen. Könige einen Räuber, einen Verbrecher ergreifen lassen und so mancherlei Strafen verhängen, dergleichen ist ja bei mir anzutreffen: auch mich kann das angehn. Wenn Könige auch mich kennten, sie ließen auch mich ergreifen und so mancherlei Strafen verhängen.' Das aber wird, ihr Mönche, der Tor zu zweit schon bei Lebzeiten als Trauer und Trübsinn erfahren.
  3. Weiter sodann, ihr Mönche: wenn der Tor auf einem Stuhle Platz genommen oder auf ein Lager sich hingelegt hat oder auf der Erde ausruht, so sind es die bösen Taten, die er früher getan, schlechte Handlungen in Werken, in Worten, in Gedanken, die um diese Zeit über ihn kommen, über ihn niedersinken, über ihn herabziehn. Gleichwie etwa, ihr Mönche, die Schatten der Gipfel hoher Gebirge um Sonnenuntergang über die Ebene kommen, über sie niedersinken, über sie herabziehn: ebenso nun auch, ihr Mönche, sind es, wenn der Tor auf einem Stuhle Platz genommen oder auf ein Lager sich hingelegt hat oder auf der Erde ausruht, die bösen Taten, die er früher getan, schlechte Handlungen in Werken, in Worten, in Gedanken, die um diese Zeit über ihn kommen, über ihn niedersinken, über ihn herabziehn. Da wird, ihr Mönche, dem Toren also zumute: 'Nicht hab' ich doch günstig gewirkt, habe nicht heilsam gewirkt, habe keinerlei Scheu gekannt: Böses hab' ich getan, grausam bin ich gewesen, Frevel hab' ich verübt; wo da ungünstig wirken, unheilsam wirken, keinerlei Scheu kennen, Böses tun, grausam sein, Frevel verüben hingelangen lässt, dahin werd' ich nach dem Tode gelangen.' So wird er bekümmert, beklommen, er jammert, schlägt sich stöhnend die Brust, gerät in Verzweiflung. Das aber wird, ihr Mönche, der Tor zu dritt schon bei Lebzeiten als Trauer und Trübsinn erfahren.

Ein solcher Tor nun, ihr Mönche, der in Werken übel gewandelt, in Worten übel gewandelt, in Gedanken übel gewandelt ist, gelangt bei der Auflösung des Körpers, nach dem Tode, abwärts, auf schlechte Fährte, zur Tiefe hinab, in höllische Welt. Mag nun einer, ihr Mönche, mit rechter Rede sagen 'Einzig unerwünscht, einzig unbegehrt, einzig unangenehm', mag er es eben von höllischer Welt mit rechter Rede sagen: 'Einzig unerwünscht, einzig unbegehrt, einzig unangenehm'; da man es ja, ihr Mönche, auch im Gleichnisse nicht wohl dartun kann, wie tief die Leiden höllischer Welten reichen.»

Auf diese Worte wandte sich einer der Mönche an den Erhabenen und fragte:
«Kann man aber, o Herr, ein Gleichnis geben?»

«Man kann es, Mönch», sprach der Erhabene. 

«Gleichwie etwa, ihr Mönche, wenn man einen Räuber, einen Verbrecher ergriffe und vor den Herrscher brächte: 'Hier, o König, ist ein Räuber, ein Verbrecher: was du ihm bestimmst, diese Strafe gebiete!' Und der König verkündete ihm: 'Geht, ihr Leute, und gebt diesem Manne am Morgen hundert Klingenhiebe.' Und man gäbe ihm am Morgen hundert Klingenhiebe. Da fragte der König zu Mittag: 'Sagt doch, was macht jener Mann?' - 'Er ist noch, o König, am Leben.' Und der König verkündete ihm: 'Geht, ihr Leute, und gebt dem Manne zu Mittag hundert Klingenhiebe.' Und man gäbe ihm zu Mittag hundert Klingenhiebe. Da fragte der König am Abend: 'Sagt doch, was macht jener Mann?' -- 'Er ist noch, o König, am Leben.' Und der König verkündete ihm: 'Geht, ihr Leute, und gebt dem Manne am Abend hundert Klingenhiebe.' Und man gäbe ihm am Abend hundert Klingenhiebe. Was meint ihr wohl, Mönche: würde da nicht dieser Mann, mit dreihundert Klingenhieben gezüchtigt, infolge davon Trauer und Trübsinn erfahren?»

«Auch nur, o Herr, mit einem Klingenhiebe gezüchtigt würde dieser Mann infolge davon Trauer und Trübsinn erfahren, geschweige denn mit dreihundert Klingenhieben.»

Da hob nun der Erhabene einen mäßigen, handgroßen Stein auf und wandte sich an die Mönche:

«Was meint ihr wohl, Mönche: was ist größer, dieser mäßige, handgroße Stein, den ich da habe, oder der Himālayo, der König der Berge?»

«Geringfügig ist, o Herr, dieser mäßige, handgroße Stein, den der Erhabene da hat: gegen den Himālayo, den König der Berge, kann er nicht gezählt, nicht gerechnet, nicht verglichen werden.»

«Ebenso nun auch, ihr Mönche, kann was ein Mensch, mit dreihundert Klingenhieben gezüchtigt, infolge davon an Trauer und Trübsinn erfährt gegen das Leiden höllischer Welt nicht gezählt, nichtgerechnet, nicht verglichen werden. Da lassen ihn denn, ihr Mönche, die höllischen Wächter Fünffache Schmiede geheißene Strafe durchmachen. Einen glühenden Eisenkeil bohren sie ihm in die eine Hand, einen glühenden Eisenkeil bohren sie ihm in die andere Hand, einen glühenden Eisenkeil bohren sie ihm in den einen Fuß, einen glühenden Eisenkeil bohren sie ihm in den anderen Fuß, einen glühenden Eisenkeil bohren sie ihm mitten in die Brust. So hat er da schmerzliche, brennende, stechende Gefühle zu empfinden, und nicht eher kann er sterben, bis nicht sein böses Werk erschöpft ist.

Da lassen ihn denn, ihr Mönche, die höllischen Wächter überfallen und mit Äxten zerspalten; Fuß oben, Kopf unten anpacken und mit Messern zerschlitzen. So hat er da schmerzliche, brennende, stechende Gefühle zu empfinden, und nicht eher kann er sterben, bis nicht sein böses Werk erschöpft ist.

Da lassen ihn denn, ihr Mönche, die höllischen Wächter an einen Wagen schirren und treiben ihn über eine feurige, flammende, flackernde Fläche -- hinüber, herüber. Da lassen. ihr. denn, ihr Mönche, die höllischen Wächter einen hohen, glühenden, feurigen, flammenden, flackernden Felsen emporklimmen, herabklimmen. So hat er da schmerzliche, brennende, stechende Gefühle zu empfinden, und nicht eher kann er sterben, bis nicht sein böses Werk erschöpft ist.

Da lassen ihn denn, ihr Mönche, die höllischen Wächter Fuß oben, Kopf unten anpacken und in einen siedenden, feurigen, flammenden, flackernden Schmelzofen werfen, wo er bis zu schaumigem Gischte aufgekocht wird und also bald emporsteigt und bald herabsinkt und bald querdurch treibt. So hat er da schmerzliche, brennende, stechende Gefühle zu empfinden, und nicht eher kann er sterben, bis nicht sein böses Werk erschöpft ist.

Da lassen ihn denn, ihr Mönche, die höllischen Wächter in die Erzhölle werfen. Die Erzhölle aber, ihr Mönche, hat vier Winkel und vier Tore, genau nach den Seiten verteilt, ist mit eisernem Walle umschlossen, mit Eisen überwölbt. Ihr Boden, aus Eisen bestanden, von glühender Röte durchdrungen, erstreckt sich rings umher dreihundert Meilen weit überall hin. Wollte ich gleich, ihr Mönche, auf mancherlei Weise höllische Dinge euch deuten, so könnte man es doch, ihr Mönche, nicht wohl durch Worte erfassen, wie tief die Leiden höllischer Welten reichen.

Es gibt, ihr Mönche, tiergewordene Wesen, die Gras fressen; sie befeuchten das Gras mit Speichel und zerkauen es zwischen den Zähnen. Was sind das aber, ihr Mönche, für tiergewordene Wesen, die Gras fressen? Rosse, Rinder, Esel, Ziegen, Antilopen, und was es sonst noch irgend an tiergewordenen Wesen gibt, die Gras fressen. Ein solcher Tor nun, ihr Mönche, der da früher geschmäckig war, der da böse Taten getan, wird bei der Auflösung des Körpers, nach dem Tode, zur Gemeinschaft mit jenen Wesen wiederkehren, die als Grasfresser leben.

Es gibt, ihr Mönche, tiergewordene Wesen, die Mist fressen; haben die von weitem schon Mistgeruch gewittert, so eilen sie herbei: 'Daran wollen wir uns laben, daran wollen wir uns laben.' Gleichwie etwa, ihr Mönche, Priester beim Opfergeruche herbeieilen: 'Daran wollen wir uns laben, daran wollen wir uns laben': ebenso nun auch, ihr Mönche, gibt es tiergewordene Wesen, die Mist fressen; haben die von weitem schon Mistgeruch gewittert, so eilen sie herbei: 'Daran wollen wir uns laben, daran wollen wir uns laben.' Was sind das aber, ihr Mönche, für tiergewordene Wesen, die Mist fressen? Hühner, Schweine, Hunde, Schakale, und was es sonst noch irgend an tiergewordenen Wesen gibt, die Mist fressen. Ein solcher Tor nun, ihr Mönche, der da früher geschmäckig war, der da böse Taten getan, wird bei der Auflösung des Körpers, nach dem Tode, zur Gemeinschaft mit jenen Wesen wiederkehren, die als Mistfresser leben.

Es gibt, ihr Mönche, tiergewordene Wesen, die im Dunkeln entstehn, im Dunkeln vergehn, im Dunkeln ersterben. Was sind das aber, ihr Mönche, für tiergewordene Wesen, die im Dunkeln entstehn, im Dunkeln vergehn, im Dunkeln ersterben? Käfer, Motten, Asseln, und was es sonst noch irgend an tiergewordenen Wesen gibt, die im Dunkeln entstehn, im Dunkeln vergehn, im Dunkeln ersterben. Ein solcher Tor nun, ihr Mönche, der da früher geschmäckig war, der da böse Taten getan, wird bei der Auflösung des Körpers, nach dem Tode, zur Gemeinschaft mit jenen Wesen wiederkehren, die im Dunkeln entstehn, im. Dunkeln vergehn, im Dunkeln ersterben.

Es gibt, ihr Mönche, tiergewordene Wesen, die im Wasser entstehn, im Wasser vergehn, im Wasser ersterben. Was sind das aber, ihr Mönche, für tiergewordene Wesen, die im Wasser entstehn, im Wasser vergehn, im Wasser ersterben? Fische, Schildkröten, Krokodile, und was es sonst noch irgend an tiergewordenen Wesen gibt, die im Wasser entstehn, im Wasser vergehn, im Wasser ersterben. Ein solcher Tor nun, ihr Mönche, der da früher geschmäckig war, der da böse Taten getan, wird bei der Auflösung des Körpers, nach dem Tode, zur Gemeinschaft mit jenen Wesen wiederkehren, die im Wasser entstehn, im Wasser vergehn, im Wasser ersterben.

Es gibt, ihr Mönche, tiergewordene Wesen, die in Unrat entstehn, in Unrat vergehn, in Unrat ersterben. Was sind das aber, ihr Mönche, für tiergewordene Wesen, die in Unrat entstehn, in Unrat vergehn, in Unrat ersterben? Es sind, ihr Mönche, Wesen, die da in faulendem Fische entstehn, in faulendem Fische vergehn, in faulendem Fische ersterben, oder in faulendem Fleische, oder in faulender Speise, oder in Pfuhl oder Pfütze entstehn, in Pfuhl oder Pfütze vergehn, in Pfuhl oder Pfütze ersterben, und was es sonst noch irgend an tiergewordenen Wesen gibt, die in Unrat entstehn, in Unrat vergehe, in Unrat ersterben. Ein solcher Tor nun, ihr Mönche, der da früher geschmäckig war, der da böse Taten getan, wird bei der Auflösung des Körpers, nach dem Tode, zur Gemeinschaft mit jenen Wesen wiederkehren, die in Unrat entstehn, in Unrat vergehn, in Unrat ersterben. 

Wollte ich gleich, ihr Mönche, auf mancherlei Weise Dinge der Tierheit euch deuten, so könnte man es doch, ihr Mönche, nicht wohl durch Worte erfassen, wie tief die Leiden der Tierheit reichen.

Gleichwie etwa, ihr Mönche, wenn ein Mann eine einkehlige Reuse in den Ozean würfe; die würde da vom östlichen Winde nach Westen getrieben, vom westlichen Winde nach Osten getrieben, vom nördlichen Winde nach Süden getrieben, vom südlichen Winde nach Norden getrieben; und es wäre da eine einäugige Schildkröte, die alle hundert Jahre einmal emportauchte; was meint ihr nun, Mönche: sollte da etwa die einäugige Schildkröte mit ihrem Halse in jene einkehlige Reuse hineingeraten?» 

«Wohl kaum, o Herr; oder doch nur, o Herr, irgendeinmal vielleicht, im Verlaufe langer Zeiten.»

«Eher noch mag, ihr Mönche, die einäugige Schildkröte mit ihrem Halse in jene einkehlige Reuse hineingeraten: aber schwieriger, sag' ich, ihr Mönche, ist Menschentum erreichbar, sobald der Tor einmal in die Tiefe hinabgesunken. Und warum das? Weil es dort, ihr Mönche, keinen gerechten Wandel, geraden Wandel, kein heilsames Wirken, hilfreiches Wirken gibt: einer den anderen auffressen ist dort, ihr Mönche, der Brauch, den Schwachen ermorden.

Ein solcher Tor nun, ihr Mönche, wenn der irgendeinmal vielleicht, im Verlaufe langer Zeiten, Menschentum erwirbt, so ist es ein niederer Stand, wie der von Treibern oder von Jägern, von Korbflechtern oder von Radmachern oder von Gärtnern: in einem solchen Stande wird er neugeboren, in einem bedürftigen, an Speise und Trank darbenden, der sich kümmerlich fortbringt, wo man kümmerlich Kost und Gewand erhält. Und er ist hässlich, unschön, unansehnlich, mit Gebrechen behaftet, ist einäugig oder lahm, er hinkt oder ist halb vom Schlage gerührt, es mangelt ihm an Speise und Trank und Kleidung, an Ragen und Schmuck und duftenden Salben, an Lager und Obdach und Licht. Und er wandelt übel in Werken, wandelt übel in Worten, wandelt übel in Gedanken; und ist er in Werken übel gewandelt, in Worten übel gewandelt, in Gedanken übel gewandelt, so gelangt er bei der Auflösung des Körpers, nach dem Tode, abwärts, auf schlechte Fährte, zur Tiefe hinab, wieder in höllische Welt.

Gleichwie etwa, ihr Mönche, wenn ein Würfelspieler eben auf den ersten Misswurf um sein Kind spielen, um sein Weib spielen, um sein ganzes Hab und Gut spielen und endlich sich selber in Knechtschaft dahingeben mag; geringfügig ist da, ihr Mönche, der Misswurf, wann der Würfelspieler eben auf den ersten Misswurf um sein Kind spielen, um sein Weib spielen, um sein ganzes Hab und Gut spielen und endlich sich selber in Knechtschaft dahingeben mag: sondern es ist eben das ein gewichtigerer Misswurf als jener, wann der Tor in Werken übel gewandelt, in Worten übel gewandelt, in Gedanken übel gewandelt ist und bei der Auflösung des Körpers, nach dem Tode, abwärts, auf schlechte Fährte, zur Tiefe hinab, in höllische Welt wiederkehrt.

Das ist, ihr Mönche; der vollkommen ausgefüllte Rang des Toren.

Drei gibt es, ihr Mönche, beim Weisen der Kennzeichen des Weisen, der Merkmale des Weisen, der Offenbarungen des Weisen: und welche drei? 

Da mag, ihr Mönche, der Weise 

  1. Wohlgedachtes denken und 
  2. Wohlgesprochenes sprechen und 
  3. wohlgetane Tat begehn. 

Wär' es nicht, ihr Mönche, des Weisen Art Wohlgedachtes zu denken und Wohlgesprochenes zu sprechen und wohlgetane Tat zu begehn, welcher Weise könnte ihn wohl erkennen: 'Ein Weiser ist es, ein guter Mensch'? Weil nun aber, ihr Mönche, der Weise Wohlgelochtes denkt und Wohlgesprochenes spricht und wohlgetane Tat begeht, darum erkennen ihn Weise: 'Ein Weiser ist es, ein guter Mensch.'

Ein solcher Weise nun, ihr Mönche, wird in dreifachem Maße schon bei Lebzeiten Freude und Frohsinn erfahren. 

  1. Wenn sich, ihr Mönche, der Weise in Gesellschaft befindet oder auf der Straße befindet oder auf dem Markte befindet, so führen die Leute von ihm veranlasste, auf ihn bezügliche Gespräche. Wenn, ihr Mönche, der Weise von Totschlag absteht, von Diebstahl sich zurückhält, keine Ausschweifung begeht, keine Lüge spricht, berauschende und berückende Getränke, betäubende und betörende Mittel meidet, so wird ihm da also, ihr Mönche, zumute: 'Haben die Leute davon Anlass, darauf Beziehung im Gespräche genommen, so ist dergleichen bei mir anzutreffen: auch mich kann das angehn.' Das wird, ihr Mönche, der Weise zuerst schon bei Lebzeiten als Freude und Frohsinn erfahren.
  2. Weiter sodann, ihr Mönche, sieht der Weise wie Könige einen Räuber, einen Verbrecher ergreifen lassen und mancherlei Strafen verhängen, als wie Peitschen-, Stock- oder Rutenhiebe; Handverstümmlung, Fußverstümmlung oder Verstümmlung der Hände und Füße; Ohrenverstümmlung, Nasenverstümmlung, Verstümmlung der Ohren und der Nase; den Breikessel, die Muschelrasur, das Drachenmaul; den Pechkranz, die Fackelhand; das Spießrutenlaufen, das Rindenliegen, den Marterbock; das Angelfleisch, den Münzengriff, die Laugenätze; den Schraubstock, das Bastgeflecht; die siedende Ölbeträufelung, das Zerreißen durch Hunde, die lebendige Pfählung, die Enthauptung. Da wird, ihr Mönche, dem Weisen also zumute: 'Um welcher Übeltaten willen Könige einen Räuber, einen Verbrecher ergreifen lassen und so mancherlei Strafen verhängen, dergleichen ist ja bei mir nicht anzutreffen: und mich kann das nicht angehn.' Das aber wird, ihr Mönche, der Weise zu zweit schon bei Lebzeiten als Freude und Frohsinn erfahren.
  3. Weiter sodann, ihr Mönche: wenn der Weise auf einem Stuhle Platz genommen oder auf ein Lager sich hingelegt hat oder auf der Erde ausruht, so sind es die günstigen Taten, die er früher getan, gute Handlungen in Werken, in Worten, in Gedanken, die um diese Zeit über ihn kommen, über ihn niedersinken, über ihn herabziehn. Gleichwie etwa, ihr Mönche, die Schatten der Gipfel hoher Gebirge um Sonnenuntergang über die Ebene kommen, über sie niedersinken, über sie herabziehn: ebenso nun auch, ihr Mönche, sind es, wenn der Weise auf einem Stuhle Platz genommen oder auf ein Lager sich hingelegt hat oder auf der Erde ausruht, die günstigen Taten, die er früher getan, gute Handlungen in Werken, in Worten, in Gedanken, die um diese Zeit über ihn kommen, über ihn niedersinken, über ihn herabziehn. Da wird, ihr Mönche, dem Weisen also zumute: 'Nicht hab' ich doch Böses getan, bin nicht grausam gewesen, habe keinen Frevel verübt: günstig hab' ich gewirkt, heilsam hab' ich gewirkt, habe Scheu gekannt; wo da nicht Böses tun, nicht grausam sein, keinen Frevel verüben, günstig wirken, heilsam wirken, Scheu kennen hingelangen lässt, dahin werd' ich nach dem Tode gelangen.' So wird er nicht bekümmert, nicht beklommen, er jammert nicht, schlägt sich nicht stöhnend die Brust, gerät nicht in Verzweiflung. Das aber wird, ihr Mönche, der Weise zu dritt schon bei Lebzeiten als Freude und Frohsinn erfahren.

Ein solcher Weise nun, ihr Mönche, der in Werken wohl gewandelt, in Worten wohl gewandelt, in Gedanken wohl gewandelt ist, gelangt bei der Auflösung des Körpers, nach dem Tode, auf gute Fährte, in himmlische Welt. Mag nun einer, ihr Mönche, mit rechter Rede sagen 'Einzig erwünscht, einzig begehrt, einzig angenehm', mag er es eben von himmlischer Welt mit rechter Rede sagen: 'Einzig erwünscht, einzig begehrt, einzig angenehm'; da man es ja, ihr Mönche, auch im Gleichnisse nicht wohl dartun kann, wie hoch die Freuden himmlischer Welten reichen.»

Auf diese Worte wandte sich einer der Mönche an den Erhabenen und fragte

«Kann man aber, o Herr, ein Gleichnis geben?»

«Man kann es, Mönch», sprach der Erhabene. 

«Gleichwie etwa, ihr Mönche, wenn ein König Kaiser geworden ist, mit den sieben Juwelen begabt und den vier Vermögen: da wird er infolge davon Freude und Frohsinn erfahren. 

Das aber sind seine sieben Juwelen, und zwar: 

  1. das beste Land, 
  2. der beste Elefant, 
  3. das beste Ross, 
  4. die beste Perle, 
  5. das beste Weib, 
  6. der beste Bürger, und 
  7. siebentens der beste Staatsmann. 

Ein König, ihr Mönche, als Kaiser ist mit diesen sieben Juwelen begabt. 

Was aber sind die vier Vermögen? 

  1. Da ist, ihr Mönche, der König als Kaiser schön, hold, liebenswürdig, mit höchster Anmut begabt, weit mehr als andere Menschen. Ein König, ihr Mönche, als Kaiser ist zuerst mit diesem Vermögen begabt.
  2. Weiter sodann, ihr Mönche: ein König als Kaiser hat lange Lebensdauer, langen Bestand, weit mehr als andere Menschen. Ein König, ihr Mönche, als Kaiser ist zu zweit mit diesem Vermögen begabt. 
  3. Weiter sodann, ihr Mönche: ein König als Kaiser ist gesund und munter, seine Kräfte sind gleichmäßig gemischt, weder zu kühl noch zu heiß, weit besser als bei anderen Menschen. Ein König, ihr Mönche, als Kaiser ist zu dritt mit diesem Vermögen begabt. 
  4. Weiter sodann, ihr Mönche: ein König als Kaiser ist Priestern und Hausvätern lieb und wert. Gleichwie etwa, ihr Mönche, ein Vater den Kindern lieb ist und wert, ebenso nun auch, ihr Mönche, ist ein König als Kaiser Priestern und Hausvätern lieb und wert. Und einem Könige, ihr Mönche, als Kaiser sind Priester und Hausväter lieb und wert. Gleichwie etwa, ihr Mönche, einem Vater die Kinder lieb sind und wert, ebenso nun auch, ihr Mönche, sind einem Könige als Kaiser Priester und Hausväter lieb und wert. Vormals, ihr Mönche, geschah es, da ein König als Kaiser, gefolgt von dem viermächtigen Heerbanne, zur Frühjahrsfeier hinauszog, dass ihm Priester und Hausväter entgegengingen und also sprachen: 'Verweile, Gebieter, auf deinem Zuge, auf dass wir länger deinen Anblick erschauen.' Und auch ein König, ihr Mönche, als Kaiser mahnte den `Wagenlenker: 'Ohne Eile, Wagenlenker, lasse weiter uns fahren, auf dass ich länger den Anblick der Priester und Hausväter vor mir habe.' Ein König, ihr Mönche, als Kaiser ist zu viert mit diesem Vermögen begabt. 

Ein König, ihr Mönche, als Kaiser ist mit diesen vier Vermögen begabt. 

Was meint ihr nun, Mönche: könnte da nicht ein König als Kaiser, mit den sieben Juwelen begabt und den vier Vermögen, daran Freude und Frohsinn erfahren?»

«Auch nur, o Herr, mit einem einzigen der Juwelen begabt könnte ein König als Kaiser daran Freude und Frohsinn erfahren, geschweige denn mit den sieben Juwelen, mit den vier Vermögen.»

Da hob nun der Erhabene einen mäßigen, handgroßen Stein auf und wandte sich an die Mönche

«Was meint ihr wohl, Mönche: was ist größer, dieser mäßige, handgroße Stein, den ich da habe, oder der Himālayo, der König der Berge?»

«Geringfügig ist, o Herr, dieser mäßige, handgroße Stein, den der Erhabene da hat: gegen den Himālayo, den König der Berge, kann er nicht gezählt, nicht gerechnet, nicht verglichen werden.»

«Ebenso nun auch, ihr Mönche, kann was ein solcher König als Kaiser, mit den sieben Juwelen begabt und den vier Vermögen, dabei an Freude und Frohsinn. erfährt gegen himmlische Freude nicht gezählt, nicht gerechnet, nicht verglichen werden.

Ein solcher Weise nun, ihr Mönche, wenn der irgendeinmal vielleicht, im Verlaufe langer Zeiten, Menschentum erwirbt, so ist es ein hoher Stand, wie der von mächtigen Fürsten oder von mächtigen Priestern oder von mächtigen Bürgern: in einem solchen Stande wird er neugeboren, in einem wohlhabenden, mächtig bemittelten, mächtig begüterten, der reichlich mit Gold und Silber, reichlich mit Besitz und Hausrat, reichlich mit Geld und Gut versehn ist. Und er ist schön, hold, liebenswürdig, mit höchster Anmut begabt, entbehrt nicht Speise und Trank und Kleidung, Wagen und Schmuck und duftende Salben, Lager und Obdach und Licht. Und er wandelt wohl in Werken, wandelt wohl in Worten, wandelt wohl in Gedanken; und ist er in Werken wohl gewandelt, in Worten wohl gewandelt, in Gedanken wohl gewandelt, so gelangt er bei der Auflösung des Körpers, nach dem Tode, auf gute Fährte, wieder in himmlische Welt.

Gleichwie etwa, ihr Mönche, wenn ein Würfelspieler eben auf den ersten Hauptwurf mächtigen Reichtum gewinnen mag; geringfügig ist da, ihr Mönche, der Hauptwurf, wann der Würfelspieler eben auf den ersten Hauptwurf mächtigen Reichtum gewinnen mag: sondern es ist eben das ein gewichtigerer Hauptwurf als jener, wann der Weise in Werken wohl gewandelt, in Worten wohl gewandelt, in Gedanken wohl gewandelt ist und bei der Auflösung des Körpers, nach dem Tode, auf gute Fährte, in himmlische Welt wiederkehrt.

Das ist, ihr Mönche, der vollkommen ausgefüllte Rang des Weisen.»

Also sprach der Erhabene. Zufrieden freuten sich jene Mönche über das Wort des Erhabenen."

[Die Reden Gotamo Buddhos aus der Mittleren Sammlung Majjhimanikāyo des Pāli-Kanons / zum erstenmal übersetzt von Karl Eugen Neumann. -- Zürich : Artemis, 1956. -- (Karl Eugen Neumanns Übertragungen aus dem Pāli-Kanon : Gesamtausgabe ; Bd. 1). -- S. 956 - 966]

5. Sahassitthiyo tāsu,
paṭhamaṃ phalam ajjhaguṃ;
evaṃ tattheva uyyāne,
sāyaṇhasamayo ahu.

5. Tausend von diesen Frauen erreichten die erste Frucht1 [der Stromeingetretenen, d.h. sie wurden endgültig Erlöste, die höchstens noch siebenmal wiedergeboren werden]. So wurde es in jedem Park Abend.

Kommentar:

1 die erste Frucht: d.i. der Stromeingetretenen, d.h. sie wurden endgültig Erlöste, die höchstens noch siebenmal wiedergeboren werden

2. Übernachtung im Mahāmeghavana

6. Tato therā nikkhamiṃsu,
yāma taṃ pabbataṃ iti;
taṃ rañño paṭinivedesuṃ,
sīghaṃ rājā upāgami.
7. Upāgammā bravī theraṃ,
sāyaṃ dūro ca pabbato;
idheva Nandanuyyāne,
nivāso phāsuko iti.

6./7. Dann machten sich die Thera's auf, um zum Berg [Mihintale] zu gehen. Man meldete dies dem König und der König kam eilend zum Thera und sprach: "Es ist Abend und der Berg ist weit weg. Hier im Nandanapark1 ist der Aufenthalt bequem."

Kommentar:

1 Nandanapark: siehe oben zu Vers 1f.

8. Purassa accāsannattā,
asāruppan ti bhāsite;
Mahāmeghavanuyyānaṃ,
nātidūrātisantike.
9. Rammaṃ chāyūdakūpetaṃ,
nivāso tattha rocatu;
nivattitabbaṃ bhante ti,
thero tattha nivattayi.

8./9. Der Thera sagte ihm, dass dieser Platz wegen der zu allzu großen  Nähe der Stadt nicht entsprechend sei. Da sagte der König: "Der Mahāmeghavanpark1 ist weder zu fern noch zu nah. Er ist lieblich, schattig und es gibt Wasser. Möge es euch gefallen, dort zu weilen. Ehrwürden, sie sollten umkehren!." Da kehrte der Thera um.

Kommentar:

1 Mahāmeghavanpark


Abb.: Lage des Mahāmeghavana

"Mahāmeghavana

A park to the south of Anurādhapura. Between the park and the city lay Nandana or Jotivana. The park was laid out by Mutasīva, and was so called because at the time the spot was chosen for a garden, a great cloud, gathering at an unusual time, poured forth rain (Mhv.xi.2f). Devānampiyatissa gave the park to Mahinda for the use of the Order (Mhv.xv.8, 24; Dpv.xviii.18; Sp.i.81) and within its boundaries there came into being later the Mahā-Vihāra and its surrounding buildings. The fifteenth chapter of the Mahāvamsa (Mhv.xv.27ff) gives a list of the chief spots associated with the religion, which came into existence there. Chief among these are the sites of the Bodhi tree, the thirty two mālakas, the Catussālā, the Mahā Thūpa, the Thūpārāma, the Lohapāsāda, and various parivenas connected with Mahinda: Sunhāta, Dīghacankamana, Phalagga, Therāpassaya, Marugana and Dīghasandasenāpati. Later, the Abhayagīri vihāra and the Jetavanārāma were also erected there.

The Mahāmeghavana was visited by Gotama Buddha (Mhv.i.80; Dpv.ii.61, 64), and also by the three Buddhas previous to him. In the time of Kakusandha it was known as Mahātittha, in that of Konagamana as Mahānoma, and in that of Kassapa as Mahāsāgara (Mhv.xv.58, 92, 126).

The Mahāmeghavana was also called the Tissārāma, and on the day it was gifted to the Sangha, Mahinda scattered flowers on eight spots contained in it, destined for future buildings, and the earth quaked eight times (Mhv.xv.174). This was on the day of Mahinda's arrival in Anurādhapura. The first building to be erected in the Mahāmeghavana was the Kālapāsāda parivena (q.v.) for the use of Mahinda. In order to hurry on the work, bricks used in the building were dried with torches (Mhv.xv.203). The boundary of the Mahāmeghavana probably coincided with the sīmā of the Mahāvihāra, but it was later altered by Kanitthatissa, when he built the Dakkhina vihāra. Mhv.xxxvi.12. For a deposition of the various spots of the Mahāmeghavana see Mbv.137."

[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.]

10. Tasmiṃ nivattaṭhānamhi,
Kadambanadiyantike;
Nivattacetiyaṃ nāma,
kataṃ vuccati cetiyaṃ.

10. Das Cetiya, das an der Stelle, wo er umkehrte, in der Nähe des Kadambaflusses1 errichtet wurde, heißt Cetiya der Umkehr (Nivattacetiya).

Kommentar:

1 Kadambafluss: heute: Malvatu Oya

"Kadamba, Kadambaka.

The river that flows past Anurādhapura, on the eastern side, now called the Malvatu Oya (Mhv.vii.43; and Trs.58, n.3). Near the river was the Nivatta-cetiya (Mhv.xv.10). The river ford, the Gangalatittha (MT.361), formed the beginning of the boundary line of the sīmā of the Mahāvihāra, and this line also ended at the river bank (Mhv.xv.191). The road from Anurādhapura to Cetiyagiri lay across the Kadamba-nadī, and pious kings, such as Mahā-Dāthika-Mahā-Nāga, spread carpets from the river up to the mountain so that pilgrims could wash their feet in the river and approach the mountain shrines with clean feet (Mhv.xxxiv.78).

The road from the Kadamba river to Thūpārāma passed through the Rājamātudvāra (SA.i.173). Moggallāna II. dammed up the river among the mountains and thus formed three tanks, the Pattapāsānavāpi, the Dhanavāpi, and the Garītara (Cv.xli.61), and Udaya II. built a weir for the overflow of the river (Cv.li.130).

In the time of Kakusandha Buddha, the capital of Ceylon, Abhayanagara, lay to the east of Kadambanadī (Mhv.xv.59; Dpv.xv.39; xvii.12; see also Mbv.120, 134f)."

[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.]

11. Taṃ Nandanaṃ dakkhiṇena,
sayaṃ theraṃ rathesabho;
Mahāmeghavanuyyānaṃ,
pācinadvārakaṃ nayi.

11. Der Wagenstier [König] selbst brachte den Thera südwärts von Nandana zum Mahāmeghavana-Park, dessen Tor im Osten war.

12. Tattha rājaghare ramme,
mañcapīṭhāni sādhukaṃ;
sādhūni santharāpetvā,
vasathetta sukhaṃ iti.

12. Dort, lieblichen im Königshaus, ließ er gute Betten und Stühle ordentlich ausbreiten und wünschte einen angenehmen Aufenthalt.

13. Rājā there ’bhivādetvā,
amaccaparivārito;
puraṃ pāvisi therā tu,
taṃ rattiṃ tattha te vasuṃ.

13. Dann verabschiedete er sich von den Thera's formgemäß und ging mit seinen Beratern zur Stadt. Die Thera's aber verbrachte die Nacht dort.

14. Pabhāte yeva pupphāni,
gāhetvā dharaṇīpati;
there upacca vanditvā,
pūjetvā kusumehi ca.
15. Pucchi kacci sukhaṃ vutthaṃ,
uyyānaṃ phāsukaṃ ti ca;
sukhaṃ vutthaṃ mahārāja,
uyyānaṃ yatiphāsukaṃ.

14./15.  Am Morgen nahm der Herr der Erde Blumen, ging zu den Thera's, begrüßte sie, ehrte sie mit den Blumen und fragte sie, ob sie einen angenehmen Aufenthalt hatten und ob der Park bequem sei. Sie antworteten: "Großer König, wir hatten einen angenehmen Aufenthalt, der Park ist für Asketen bequem."

16. Ārāmo kappate bhante,
saṅghassā ti apucchi so;
kappate iti vatvāna,
kappākappesu kovido.
17. Thero Veḷuvanārāma-
paṭiggahaṇam abravi;
taṃ sutvā atihaṭṭho so,
tuṭṭhahaṭṭho mahājano.

16./17.  Der König fragte, ob der Orden einen Park (ārāma) besitzen dürfe. Der Thera, der bewandert war in dem, was erlaubt ist und was verboten ist, bejahte diese Frage und verwies auf die Entgegennahme des Veḷuvana-Parks1. Als er das vernahm, war der König äußerst erfreut und die große Volksmasse war zufrieden und erfreut.

Kommentar:

1 Veḷuvana:


Abb.: Lage von Rajgir (= Rājagaha), Bihar, Indien
(©MS Encarta)

 


Abb.: Lage des Veluvana bei Rājagaha

 [Kartenquelle: Schumann, Hans Wolfgang <1928 - >: Auf den Spuren des Buddha Gotama : eine Pilgerfahrt zu den historischen Stätten. -- Olten [u.a.] : Walter, ©1992. -- ISBN 3-530-79989-0. -- S.95]

 

"Veluvana.- - A park near Rājagaha [heute Rājgir], the pleasure garden of Bimbisāra [König von Māgadha, Förderer Buddha Gotamas] . When the Buddha first visited Rājagaha, after his Enlightenment, he stayed at the Latthivanuyyàna. The day after his arrival, he accepted the king's invitation to a meal at the palace, at the end of which the king, seeking a place for the Buddha to live  -- »not too far from the town, not too near, suitable for coming and going, easily accessible to all people, by day not too crowded, by night not eaposed to noise and clamour, clean of the smell of people, hidden from men and well fitted to seclusion«« --decided on Veluvana, and bestowed it on the Buddha and the fraternity. This was the first ārāma accepted by the Buddha, and a rule was passed allowing monks to accept such an ārāma [Vinaya I, 39f.]. The Buddha at once went to stay there, and it was during this stay that Sāriputta and Moggallàna joined the Order."

[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.]

3. Anulā und fünfhundert Frauen wollen Novizinnen werden

18. Therānaṃ vandanatthāya,
devī tu Anulāgatā;
saddhiṃ pañcasatitthīhi,
dutiyaṃ phalam ajjhagā.

18. Königin Anulā kam mit 500 Frauen, um die Theras zu verehren. Sie erreichte dabei die zweite Frucht2.

Kommentar:

1 Anulā

"Anulā.

Daughter of Mutasiva, King of Ceylon, and wife of Mahānāga, who was brother and sub-king to Devānampiya-Tissa. With five hundred other women she heard Mahinda preach the Petavatthu, the Vimānavatthu and the Sacca Samyutta, and together with the others became a Stream-enterer (Mhv.xiv.56-7; Dpv.xi.8; xii.82). Later, hearing the sermon preached by Mahinda in the Mahāmeghavana, she, with others, became a Sakadāgāmī, and expressed to the king their wish to receive ordination. It was to enable these to be ordained that Sanghamittā was sent for (Mhv.xv.18-19; Sp.i.90ff.; Dpv.xv.73ff). Until the arrival of Sanghamittā, Anulā and her companions observed the ten precepts and lived in the Upāsikā Vihāra. Mhv.xviii.9-12. The Tikā (p.388) says they took on the ekāsanikanga vow as well; see also Mbv. pp.121, 144, 167.

After her ordination Anulā became an arahant (Mhv.xix.65; xvi.41) and was the first woman arahant in Ceylon."

[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.]

2 zweite Frucht: des sakad-āgāmī m. -- Einmalwiederkehrer: wird höchstens noch einmal als Mensch wiedergeboren

19. Sā sapañcasatā devī,
Anulāha mahīpatiṃ;
pabbajissāma devā ti,
rājā theram avoca so.
20. Pabbājetha imāyo ti,
thero āha mahīpatiṃ;
na kappati mahārāja,
pabbājetuṃ thiyo hi no.

19./20. Königin Anulā zusammen mit den Fünfhundert teilte dem König mit, dass sie als Novizinnen ordiniert werden wollten. Der König bat den Thera, sie als Novizinnen zu ordinieren. Der Thera antwortete, dass er keine Frauen als Novizinnen ordinieren dürfe1.

Kommentar:

1 Zur Ordination von Frauen sind Therī (Nonnen) nötig.

"In the beginning of the Buddhist Order, the ladies were not admitted into the Saṅgha, but later, at the request of Mahāpajāpatī Gotamī and also supported by the Venerable Ānanda, the Buddha allowed the admission of women into the Saṅigha with some restrictions; and thenceforth the Bhikkhunī-Saṅgha came into existence. (Co. pp. 373-379).

The procedure of the Bhikkhunī Upasampadā is almost the same as in the case of a monk. The lady is presented first before the Bhikkhunī-Saṅgha for conferring the Upasampadā upon her by holding a Ñatticatutthakammavāca. After that, she is presented before the Bhikkhu-Saṅgha where again the Upasampadā is conferred upon her by holding a Ñatticatutthakammavāca (as done earlier by the Bhikkhunī-Saṅgha). Hence, this is known as 'Aṭṭhavācika-upasampadā', i.e. Ordination by two-fours proclamations, one by the Bhikkhunī Saṅgha and the other by the Bhikkhu Saṅgha. (Kv. (M), p. 104; Cf. Cv. pp. 391-395). Before the Upasampadā is conferred upon a nun, it is essential that she should have completed her two years of 'probationary period' as a Sikkhamānā by observing the 'six rules of conduct'. If any Bhikkhunī ordains one who has not spent two years as a Sikkhamānā, she is liable to commit an offence of Pācittiya. (Rule No. 63; Pāc. pp. 435-437; Pm. (R), p. 43). It is also mentioned in the text that she should not possess any of the 'stumbling blocks' (Antarāyikā Dhammā); and so in order to ascertain it, she should be asked thus : "Are you a woman with no sign of female sex (nāsi animittā)? Are you a woman with under-developed signs of female sex (nāsi animittamattā)? Are you a woman with no menstruation (nāsi alohitā)? Have you a perpetual menstruation (Dhuvalohitā)? Are you always keeping pad (Dhuvacolā)? Are you always oozing (Paggharaṇī)? Have you extraordinary long cloitris (Sikharaṇī)? Are you a she-eunuch (Itthipaṇḍaka)? Are you an amazon (Vepurisikā)? Have you two organs joined (nāsi sambhinnā)? Are you a hermaphrodite (Ubhatobyañjanaka)? Do you suffer from any of these diseases: leprosy (Kuṭṭho), boil (Gaṇḍo), eczema (Kilāso), consumption (Soso) and epilepsy (Apamāro)? Are you a human being? Are you a woman ? Are you a slave? Are you free from debt ? Are you a government servant in army (Rāja-bhaṭī)? Have you obtained permission from your parents or husband? Have you attained twenty years of age? Have you got your bowl and robe? What is your name? What is the name of your 'preceptor' (Pavattinī) ? (Cv. p. 393).

A lady carrying baby (Gabbhinī) or suckling a child (Pāyantī) should not be ordained; otherwise an offence of Pācittiya is committed. (Rule Nos, 61 & 62; Pac. pp. 433-435; Pm. (B), p. 43). 'Higher ordination' (Upasampadā) may be conferred upon a married lady (Gihigatā) even at the age of twelve but not below that age; otherwise an offence of Pācittiya is committed. (Rule No. 65; Pac, p. 441; Pm. (B), p. 43). Ordinarily the Upasampadā is conferred at the age of twenty, especially upon one who is unmarried (Kumarībhutā). An unmarried lady should never be given Upasampadā if she is less than twenty years of age (as is the case with the monks). If so done, an offence of Pācittiya is committed. (Rule No. 71; Pac p. 450, Pm. (B), p. 44). If a Sikkhamānā is of bad temper, she also should not be given Upasampadā. This involves an offence of Pācittiya. (Rule No. 79; Pac. p. 463; Pm. (B), p. 44). Similarly an offence of Pācittiya is committed if anyone ordains a lady who has not obtained the permission from her parents or husband. (Rule No. 80; Pac. p. 464-65; Pm. (B), p. 44).

The Upajjhāyinī or Pavattinī must have spent at least twelve years after her Upasampadā before she acts as an Upajjhāyinī for conferring the Upasampadā; otherwise an offence of Pācittiya is committed. (Rule No. 74; Pac. p. 441; Pm. (B), p, 44), Similarly an Upajjhāyinī cannot perform the Upasampadā ceremony every year, nor can she ordain more than one in a year. If she does so, she is liable to commit the Pācittiya offences. (Rule Nos. 82, 83; Pac. pp. 467-468; Pm. (B), p. 44).

The Buddha, before he condescended to the requests of Ānanda and Mahāpajāpati Gotamī for admitting the woman-folk into the Saṅgha, laid down 'Eight Important Rules' (Aṭṭagarudhamma), which a nun must observe throughout her whole life. These are:
  1. A nun who has received her Upasampadā even a century earlier must pay respect to a monk who has just received his Upasampadā,
  2. A nun must not spend her 'rainy resort' (vassāvāsa) at a residence where there is no monk.
  3. A nun must ask on every fortnight the date of Uposatha and the day when she should come for her 'exhortation' (Ovāda),
  4. After the 'rainy resort' a nun must 'invite' Pavāraṇā before both the Bhikkhu and Bhikkhunī Saṅghas in respect of three things as to what was seen, or heard or suspected against her character during the Vassāvāsa.
  5. If a nun happens to commit some grievous offence (Saṅghādisesa), she should undergo a Mānatta of a fortnight before both the Saṅghas of Bhikkhus and Bhikkhunīs.
  6. A Sikkhamānā (probationer) should seek Upasampadā only when she has spent two years of training-period observing the 'six rules'; and that she should seek for Upasampadā from both the Saṅghas.
  7. A nun should never abuse or revile a monk on any account.
  8. Only monks can 'admonish' or 'exhort' the nuns but never the nuns can 'admonish' or 'exhort' the monks. (Cv. pp. 374-375).

When these 'Eight Important Rules' were accepted by Mahāpajāpatī Gotamī, the Buddha allowed the initiation of ladies in the Buddhist Order. But He expressed His apprehension that on account of the inclusion of the ladies in the Buddhist Order, the Saṅgha would not last long and it might be detrimental to the very existence of the Dhamma in the world. (Ibid. pp. 376-77)."

[Quelle: Upasak C. S. (Chandrika Singh): Dictionary of early Buddhist Monastic terms : (based on Pali literature). -- Varanasi : Bharati Prakashan, 1975. -- III, 245 S. ; 25 cm. -- s.v. Upasampadā]

21. Atthi Pāṭaliputtasmiṃ,
bhikkhunī me kaniṭṭhikā;
Saṅghamittā ti nāmena,
vissutā sā bahussutā.

21. "Ich habe aber in Pātaliputta1 eine jüngere Schwester, die Nonne ist. Sie ist unter dem Namen Saṅghamittā2 bekannt und sie ist sehr gelehrt.

Kommentar:

1 heute Patna (पटना)

2 Saṅghamittā: Mahinda's Schwester
 
"Saṅghamittā Therī

Daughter of Asoka and sister of Mahinda.

She was born in Ujjeni and was married to Aggibrahmā -  who later joined the Order  - and had by him a son, Sumana. She was ordained in her eighteenth year together with Mahinda, her preceptor being Dhammapālā and her teacher Ayupālā. (Mhv.v.190 208; xiii.4, 11; DPv.vi.17; vii.18, 19; xv.77, 90; xvii.20; xviii.11, 25; Sp.i.51).

After her ordination and attainment of arahantship she lived in Pātaliputta, and, when Anulā and other women of Devānampiyatissa's court at Anurādhapura wished to enter the Order, Devānampiyatissa, at Mahinda's suggestion, sent an embassy, led by Arittha, to Asoka, asking that Sanghamittā might be sent to Ceylon, and with her a branch of the Bodhi tree for Anurādhapura. Asoka granted the request, and sent Sanghamittā, by sea, with eleven other nuns, carrying a branch of the Bodhi tree. On the way, when Nāgas surrounded the Bodhi tree, Sanghamittā frightened them away by assuming the form of a Garuda. She landed at Jambukola, and, after her arrival at Anurādhapura, ordained Anulā and her companions. She lived at the Upāsikā-vihāra, and had twelve buildings erected there for the use of the nuns. Later, the king built for her the Hatthālhaka vihāra.

She died at the age of fifty nine, in the ninth year of the reign of King Uttiya, and celebrations, lasting one whole week, were held in her honour throughout Ceylon. Her body was cremated to the east of the Thūpārāma near the (later) Cittasālā, in sight of the Bodhi tree, on a spot indicated by the Therī herself before her death. Uttiya had a thūpa erected over her ashes. Mhv.xviii.13f.; xix.5, 20, 53, 65, 68ff., 83f.; xx.48ff.; Sp.i.90f."

[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.]

22. Narinda samaṇindassa,
mahābodhidumindato;
dakkhiṇaṃ sākham ādāya,
tathā bhikkhuniyo varā.
23. Āgacchatū ti pesehi,
rañño no pitu santikaṃ;
pabbājessati sā therī,
āgatā itthiyo imā.

22./23. Schicke dem König, meinem Vater [Asoka] folgende Botschaft: »Herr der Menschen, sie [Sanghamittā] soll hierher kommen. Sie soll den südlichen Zweig des Herrn der Bäume, des Baum der erlösenden Erkenntnis1 des Herrn der Wanderasketen mitbringen sowie herausragende Nonnen.« Diese Nonne wird die Frauen hier zu Novizinnen ordinieren.

Kommentar:

1 Baum der erlösenden Erkenntnis: Ficus religiosa, unter der Siddhattha die erlösende Einsicht hatte. Siehe Mahāvaṃsa, Kapitel 18

4. Die Schenkung des Mahāmeghavanaparks an den Orden

24. Sādhu ti vatvā gaṇhitvā,
rājā bhiṅgāram uttamaṃ;
Mahāmeghavanuyyānaṃ,
dammi saṅghass’ imaṃ iti.
25. Mahindatherassa kare,
dakkhiṇodakam ākirī;
mahiyā patite toye,
akampittha mahāmahī.

24./25  "Gut", sprach der König nahm einen großartigen Weihwasserkessel und goss Schenkungswasser1 auf die Hand des Thera mit den Worten: "Ich schenke diesen Mahāmeghavanapark dem Orden!" Als das Wasser auf die Erde rann, erbebte die Erde.

Kommentar:

1 Wasser über die Hand gießen mit den Schenkungsworten, gehört zum Schenkungsakt.


Abb.: Verdienstschenkung an Tote, Sri Lanka, 1970er-Jahre
(Photo: ©Isamu Maruyama)

26. Kasmā kampati bhūmī ti,
bhūmipālo apucchi taṃ;
patiṭṭhitattā dīpamhi,
sāsanassā ti so bravi.

26. Der Herr der Erde [König Devānampiyatissa] fragte den Thera, warum die Erde bebte. Dieser antwortete: "Weil die Religion auf der Insel gegründet wurde."

27. Therassa upanāmesi,
jātipupphāni jātimā;
thero rājagharaṃ gantvā,
tassa dakkhiṇato ṭhito.
28. Rukkhamhi picule aṭṭha,
pupphamuṭṭhī samokirī;
tatthāpi pathavī kampi,
puṭṭho tassāha kāraṇaṃ.

27./28. Der Edle (jātimā) überreichte dem Thera Jasminblüten1 (jātipuppha). Der Thera ging zum Königshaus, blieb südlich davon stehen und streute acht2 Handvoll Blüten auf den dortigen Picula-Baum3. Auch dabei bebte die Erde. Nach dem Grund befragt, antwortete der Thera:

Kommentar:

1 Jasminblüten: Wortspiel jātimā - jātipuppha


Abb.: Blumenopfer in Anurādhapura, 2005
[Bildquelle: HumanityAshore.org. -- http://www.flickr.com/photos/humanityashore/. -- Creative Commons Lizenz. -- Zugriff am 2006-05-28]

Bei den Jasminblüten (Vers 27/28) muss es sich nicht um Jasminum spp. handeln, es könnte auch Ceylon-Jasmin (Milchsunge, Schmetterlingsgardenie) (Ervatamia coronaria syn. Tabernaemontana coronaria) sein, ein bis zu 2m hohen Strauch mit elliptischen dunkelgrünen Blättern und stark duftenden weißen Blüten. Auf jeden Fall handelt es sich um ein Duftopfer, d.h. es kommen nur stark riechende Blüten in Frage (nicht alle Arten von Jasminum duften!)


Abb.: Ervatamia coronaria syn. Tabernaemontana divaricata
[Bildquelle: th.wikipedia]


Abb.: Zwei südasiatische Jasminarten: Jasminum odoratissimum (A) und Jasminum officinale (B)

[Zeichnung von Well, Johann Jakob  <1725 - 1787>: Florilegium. -- Wien, 1768 - 1780. -- Österreichische Nationalbibliothek. -- Bildquelle: Ein Garten Eden : Meisterwerke der botanischen Illustration / H. Walter Lack. -- Köln [u.a.] : Taschen, ©2001. -- ISBN 3822857270. -- S. 169. -- {Wenn Sie HIER klicken, können Sie dieses Buch  bei amazon.de bestellen}]


Abb.: Mallikai - Jasmin, Sri Lanka
[Bildquelle: Dushiyanthini Kanagasabapathipillai. -- http://www.flickr.com/photos/humanityashore/71167772/. -- Creative Commons Lizenz. -- Zugriff am 2006-05-28]

"Jasmine (Jasminum) is a genus of shrubs and vines in the Family Oleaceae, with about 200 species, native to tropical and warm temperate regions of the Old World. The majority of species grow as climbers on other plants or on structures. The leaves can be either evergreen or deciduous, and are opposite in most species; leaf shape is simple, trifoliate or pinnate with up to nine leaflets.

Jasmine flowers are white in most species, but with some species being yellow flowered. Unlike most genera in the Oleaceae which have four corolla lobes ('petals'), jasmines often have five or six lobes. They are often strongly and sweetly scented. Flowering is in spring or summer in most species, but in a few species, notably J. nudiflorum, in winter on the bare branches of this deciduous species.

The common name 'jasmine' is often given to unrelated plants with pale, sweetly-scented flowers and dark green leaves, such as Trachelospermum species (Confederate or star jasmine), Gardenia jasminoides (Cape jasmine), and Gelsemium species (Carolina jasmine).

Cultivation and uses

Jasmines are widely cultivated for their flowers, to be enjoyed in the garden, as house plants, and for cut flowers. The flowers are worn by women in their hair in southern and southeast Asia. Some claim that the daily consumption of Jasmine tea is effective in preventing certain cancers. Many species also yield an essential oil, which is used in the production of perfumes and incense.

Jasminum sambac flowers are also used to make tea, which typically has a green tea or Oolong base. The delicate Jasmine flower opens only at night and is plucked in the morning when the tiny petals are tightly closed. They are then stored in a cool place until night. Between six and eight in the evening, as the temperature cools, the petals begin to open. Flowers and tea are "mated" in machines that control temperature and humidity. It takes four hours or so for the tea to absorb the fragrance and flavour of the Jasmine blossoms, and for the highest grades, this process may be repeated as many as seven times. Because the tea has absorbed moisture from the flowers, it must be refired to prevent spoilage. The spent flowers may or may not be removed from the final product, as the flowers are completely dry and contain no aroma. They simply add visual appeal and are no indication of the quality of the tea.

Jasminum sambac is also the National Flower of Indonesia, where it is known as "Melati", and the Philippines, where it is known as "Sampaguita". In Indonesia (especially the island of Java), it is the most important flower in wedding ceremonies for ethnic Indonesians. Jasminum officinale is the National Flower of Pakistan, where it is known as the "Chambeli".

J. fluminense is an invasive species in Hawaii, where it is sometimes known by the inaccurate name "Brazilian Jasmine". J. dichotomum is also invasive in Florida."

[Quelle: http://en.wikipedia.org/wiki/Jasmine. -- Zugriff am 2006-05-12]

2 Die Zahl acht entspricht dem edlen achtfachen Pfad der vierten edlen Wahrheit. Deshalb wird das Rad der Lehre normalerweise mit acht Speichen dargestellt. 


Abb.: Das achtspeichige Rad der Lehre

Der achtfache Pfad hat folgende Komponenten:

  1. rechte Ansicht
  2. rechte Gesinnung
  3. rechte Rede
  4. rechtes Handeln
  5. rechter Lebensunterhalt
  6. rechte Anstrengung
  7. rechte Achtsamkeit
  8. rechte Sammlung

3 Picula-Baum: ?; Die Lexika nennen: Tamarix indica bzw. Harringtonia acutangula


Abb.: Tamarix gallica var. indica [Quelle der Abb.: Dietrich Brandis. -- 1844. -- http://caliban.mpiz-koeln.mpg.de/~stueber/brandis/. -- Zugriff am 2001-06-11]

29. Ahosi tiṇṇaṃ buddhānaṃ,
kāle pi idha mālako;
narinda saṅghakammatthaṃ,
bhavissati idāni pi.

29. "König, zur Zeit von drei Buddhas1 schon war hier eine Terrasse für Zeremonien [mālaka]. Auch jetzt wird es eine solche für Ordenshandlungen geben."

Kommentar:

1 Die drei früheren Buddhas dieses Weltzeitalters sind:

[Zitate: Malalasekera, G. P. <1899 - >: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- ISBN 0860132692. -- Vol. 1. -- S. 471, 682, 546]

30. Rājagehā uttarato,
cārupokkharaṇiṃ agā;
tattakān' eva pupphāni,
thero tatthāpi okiri.

30. Der Thera ging zum schönen Lotusteich nördlich des Königshauses und auch dort streute er ebensoviele Blüten.

31. Tatthāpi pathavī kampi,
puṭṭho tassāha kāraṇaṃ;
jantgharapokkharaṇī,
ayaṃ hessati bhūmipa”.

31. Auch diesmal bebte die Erde. Auf die entsprechende Frage nannte der Thera den Grund: "König, dies wird der Teich mit dem Warmbadehaus1 sein."

Kommentar:

1 Warmbadehaus: ein Haus mit Heizung für warme Sitzbäder

32. Tasseva rājagehassa,
gantvāna dvārakoṭṭhakaṃ;
tattakeh’ eva pupphehi,
taṃ ṭhānaṃ pūjayī isi.

32. Der Weise ging dann zum Wachthäuschen des Königsgebäudes selbst und verehrte diesen Platz mit ebensovielen Blüten.

33. Tadāpi pathavī kampi,
haṭṭhalomo atīva so;
rājā taṃ kāraṇaṃ pucchi,
thero tassāha kāraṇaṃ.

33. Auch diesmal bebte die Erde. Mit seligem Schauer fragte der König nach dem Grund. Der Thera nannte als Grund:

34. Imamhi kappe buddhānaṃ,
tiṇṇannaṃ bodhirukkhato;
ānetvā dakkhiṇā sākhā,
ropitā idha bhūmipa.
35. Tathāgatassa amhākaṃ,
bodhisākhā pi dakkhiṇā;
imasmiṃ yeva ṭhānamhi,
patiṭṭhissati bhūmipa.

34./35. "Der südliche Zweig der Bäume1 der erlösenden Erkenntnis von drei Buddhas dieses Weltzeitalters ist jeweils hierher gebracht und hier gepflanzt worden. König, auch der südliche Zweig des Erwachensbaums unseres Buddha wird an dieser Stelle stehen."

Kommentar:

1 Bäume der erlösenden Erkenntnis von drei Buddhas dieses Weltzeitalters:

36. Tato ’gamā mahāthero,
Mahāmucalamālakaṃ;
tattakān' eva pupphāni,
tasmiṃ ṭhāne samokiri.

36. Dann ging der Thera zur Mahāmucala-Terrasse1 für Zeremonien [mālaka] und streute auch an diesem Platz ebensoviele Blüten.

Kommentar:

1 Mahāmucala-Terrasse für Zeremonien

"Mahāmucalamālaka.

A locality in Mahāmeghavana, where stood the uposatha hall for monks (Mhv.xv.36). It was outside the enclosure of the Bodhi tree. MT. 346."

[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.]

37. Tathāpi pathavī kampi,
puṭṭho tassāha kāraṇaṃ;
saṅghass' uposathāgāraṃ,
idha hessati bhūmipa.

37. Auch dabei bebte die Erde. Auf die entsprechende Frage nannte der Thera den Grund: "König hier wird das Uposatha-Gebäude1 des Ordens stehen."

Kommentar:

1 Uposatha = Pātimokkharezitation (Rezitation der Ordensregeln) am Vollmondtag und am Neumondtag. Ausführlich dazu siehe:

Payer, Alois <1944 - >: Vinayamukha : Grundbegriffe der Ordensregeln und des Ordensrechts des Theravāda. -- Teil I. -- (Materialien zu den Grundbegriffen des Buddhismus). -- URL: http://www.payer.de/buddhgrund/vinaya01.htm

38. Pañhambamālakaṭṭhānaṃ,
tato ’gamā mahmati;
supakkaṃ ambapakkañ ca,
vaṇṇagandharasuttamaṃ.
39. Mahantaṃ upanāmesi,
rañño uyyānapālako;
taṃ therass' upanāmesi,
rājā atimanoramaṃ.

38./39. Dann ging der Weise zum Pañhambamālaka-Platz1. Der Parkwächter überreichte dem König einen großen. vollreifen Mango2 von erstklassiger Farbe, Geruch und Geschmack. Der König überreichte diesen äußerst genussreichen Mango dem Thera.

Kommentar:

1 Pañhambamālaka-Platz

"Pañhambamālaka

A place in Anurādhapura, where Devānampiyatissa offered Mahinda a mango, which he ate on the spot, and caused the seed to be planted. Immediately there sprouted from it a tall tree, bearing mangoes. This place later became the centre of distribution of various gifts to the monks (Mhv.xv.38).

After Mahinda's death, the bier containing his body was placed here for a week, and many honours were shown to it prior to its cremation (Ibid., xx.39). This is probably the same as Pañcambamālaka (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.]

2 vollreifen Mango: Mangifera indica


Abb.: Mango
[Bildquelle: Wikipedia]

40. Thero nisīdanākāraṃ,
dassesi janatāhito;
attharāpesi tattheva,
rājā attharaṇaṃ varaṃ.

40. Der Thera, bedacht auf das Wohl der Leute, gab ein Zeichen, dass man sich hinsetzen sollte. Der König ließ dort einen vorzüglichen Teppich ausbreiten.

41. Adā tattha nisinnassa,
therass' ambaṃ mahīpati;
thero taṃ paribhuñjitvā,
ropanatthāya rājino.
42. Ambaṭṭhikaṃ adā
rājā, taṃ sayaṃ tattha ropayi;
hatthe tassopari thero,
dhovi tassa viruḷhiyā.

41./42. Als der Thera sich gesetzt hatte, gab ihm der König den Mango. Der Thera aß ihn und gab dem König den Mangokern, damit er ihn pflanze. Der König pflanzte ihn dort eigenhändig. Der Thera wusch seine Hände darüber, damit er wachse.


Abb.: Mangokern und Samen
[Bildquelle: alibaba72727. -- http://www.flickr.com/photos/ercy/136865017/. -- Creative Commons Lizenz. -- Zugrif am 2006-05-28]

43. Taṃ khaṇaṃ yeva bījamhā,
tamhā nikkhamma aṅkuro;
kamenātimahārukkho,
pattaphaladharo ahu.

43. Im gleichen Augenblick kam aus dem Samen eine Schössling und wurde in rechter Abfolge zu einem sehr großer Baum voller Blätter und Früchte.


Abb.: Mangobaum (Mangifera indica), Thailand
[Bildquelle. Wikipedia]

44. Taṃ pāṭihāriyaṃ disvā,
parisā sā sarājikā;
namassamānā aṭṭhāsi,
there hatthatanūruhā.

44. Als die vom Gefolge des Königs, die anwesend waren, dieses Wunder sahen, standen sie mit von heiligem Schauer gesträubten Haaren da und verehrten die Thera's.

45. Thero tadā pupphamuṭṭhi,
aṭṭha tattha samokiri;
tathāpi pathavī kampi,
puṭṭho tassāha kāraṇaṃ.

45. Der Thera streute dann dort acht Handvoll Blüten aus. Auch dabei bebte die Erde. Auf die entsprechende Frage nannte der Thera den Grund: 

46. Saṅghass' uppannalābhānaṃ,
anekesaṃ narādhipa;
saṅgamma bhājanaṭhānaṃ,
idaṃ ṭhānaṃ bhavissati.

46. "König, dies wird der Ort sein, wo sich der Orden versammeln wird und die vielen Gaben unter sich verteilen wird, die er erhalten wird."

47. Tato gantvā Catussālā-
ṭhānaṃ tattha samokiri;
tattakān' eva pupphāni,
kampi tatthāpi medinī.

47. Von dort ging er zu der Stelle, wo jetzt die Catussālā1 ist. Auch dort streute er ebensoviele Blüten. Und auch diesmal bebte die Erde.

Kommentar:

1 Catussālā: ein quadratische Gebäude, Speisesaal für die Mönche

"Catussālā

A quadrangular hall, forming a part of the Mahāvihāra and serving as a refectory for the monks. It was erected on one of the spots where the earth trembled when sprinkled with flowers by Mahinda. Mahinda declared that in the time of the three previous Buddhas gifts, brought from all parts of the Island, were collected there and offered to the Buddhas and their followers (Mhv.xv.47ff). It is not known who built the hall, but it was restored by Vasabha (Mhv.xxxv.88). The Mahāvamsa-Tīkā says (p.307) that earth from under the lintel of the Catussālā was used to make the vessels in which were placed the utensils employed in the coronation ceremony of the kings of Ceylon."

[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.]

48. Taṃkampakāraṇaṃ pucchi,
rājā thero viyākari;
tiṇṇannaṃ pubbabuddhānaṃ,
rājuyyānapaṭiggahe.
49. Dāna vatthun' āhaṭāni,
dīpavāsīhi sabbato;
idha ṭhapetvā bhojesuṃ,
sasaṅghe sugate tayo.

48./49.  Der König fragte nach dem Grund dieses Erdbebens. Der Thera erklärte: "Als die drei vorhergehenden Buddhas einen königlichen Park entgegengenommen haben, wurden von den Inselbewohnern von überallher Gaben gebracht und hier hingelegt. Sie speisten die drei Buddhas und den Orden hier.

50. Idāni pana ettheva,
Catussālā bhavissati;
saṅghassa idha bhattaggaṃ,
bhavissati narādhipa.

50. Diesmal aber wird hier die Catussālā stehen, hier wird das Speisehaus des Ordens stehen, König."

51. Mahāthūpaṭṭhitaṭṭhānaṃ,
ṭhānāṭhānavidū tato;
agamāsi mahāthero,
Mahindo dīpavaḍḍhano.

51. Dann ging der Mehrer der Insel, der große Thera Mahinda, der kundig war über gute und schlechte Plätze, zum Platz, wo der Mahāthūpa (große Stūpa)1  stehen sollte.

1 große Stūpa: heute: Ruwanweli Dagoba


Abb.: Lage des Mahāthūpa


Abb.: Großer Stūpa (Ruvanavelisaya Dagoba),
davor Basawak Kulama Tank, Anurādhapura
(©Corbis)

"Mahā Thūpa

The great Thūpa in Anurādhapura, built by Dutthagāmani. The site on which it was erected was consecrated by the visit of all the four Buddhas of this kappa and was at the upper end of the Kakudhavāpi. It was one of the spots at which Mahinda scattered campaka flowers by way of homage, and the earth trembled. When Mahinda informed Devānampiyatissa of the great sanctity of the spot and of its suitability for a Thūpa, Tissa immediately wished to build the Thūpa himself, but Mahinda bade him desist, telling him that the work would be carried out in the future by Dutthagāmani. Tissa recorded this prophecy on a pillar of stone (Mhv.xv.51ff., 167ff). When Dutthagāmani had won his victory over the Damilas and had brought peace to the country, he saw the prophecy inscribed on the stone pillar, but was unwilling to start the work as the people were too crippled with regard to money to be able to support such an immense undertaking. But the devas read his thoughts and provided him with all the necessaries for the building of the Thūpa. Prepared bricks were found on the banks of the Gambhīranadī, copper near Tambapittha, silver in the Ambatthakolalena, pearls at Uruvelā, and gems in a cave near Pelivāpigāma. The building was started on the full moon day of Visākha. The foundation stone was laid on the fourteenth day of the bright half of the month of Asālha. Great celebrations marked the event, arrangements for which were in the hands of the ministers Visākha and Sirideva. Monks were present not only from all over Ceylon but from many other places: eighty thousand under Indagutta from Rājagaha, twelve thousand under Dhammasena from Isipatana, sixty thousand under Piyadassī from Jetavanārāma, eighteen thousand under Mahā Buddharakkhita from Mahāvana in Vesāli, thirty thousand under Mahā Dhammarakkhita from Ghositārāma in Kosambī, forty thousand under Mahā Sangharakkhita from Dakkhināgiri in Ujjeni, one hundred and sixty thousand under Mittinna Asokārāma in Pātaliputta, two hundred and eighty thousand under Uttinna from Kasmīra, four hundred and sixty thousand under Mahādeva from Pallabhogga, thirty thousand under Yonamahā Dhammarakkhita from Alasandā, sixty thousand under Uttara from Viñjhātavī, thirty thousand under Cittagutta from Bodhimanda vihāra, eighty thousand under Candagutta from Vanavāsa, and ninety six thousand under Suriyagutta from Kelāsa vihāra. Of arahants alone ninety six crores were present.

As the king stepped into the space left open for him, he expressed the desire that, if his worship were to have a happy result, theras bearing the names of the Buddha, his Dhamma and his Sangha, should take their places on the east, south, and west sides respectively, and a thera bearing the name of Ananda on the north side, each thera to be surrounded by a group bearing the same name. The king's wish was fulfilled; the theras in question and their companions were called Mahā Buddharakkhita, Mahā Dhammarakkhita, Mahā Sangharakkhita and Mahānanda. As the king was about to mark the space to be covered by the cetiya, the Thera Siddhattha, looking into the future, told him to define only a moderate space for the Thūpa. This the king did; then, looking at the theras immediately around him, he inquired their names and rejoiced to find them so auspicious, they being Siddhattha, Mangala, Sumam, Paduma, Sīvalī, Candagutta, Suriyagutta, Indagutta, Sāgara, Mittasena, Jayasena, and Acala. He then laid the first foundation stone on the east side on sweet smelling clay prepared by Mittasena and sprinkled with water by Jayasena; Mahāsumana placed jasmine flowers on the stone. Immediately the earth trembled in wonder. The minister who helped the king to mark out the area of the cetiya was Suppatitthitabrahmā, son of Nandisena and Sumanadevī. At the end of the ceremony, Piyadassī preached to the assembled populace, and many attained to various fruits of the Path.

The Thūpa was like a water bubble in shape; its architect was Sirivaddha and his assistant Acala. Orders were given that no unpaid work should be done in the construction of the cetiya. Arahants caused the three terraces of flower offerings to the Thūpa (pupphādhānā) to sink nine times into the earth, in order, as they explained, to strengthen the foundations. The cetiya was one hundred and twenty cubits high, and for the ten flower terraces alone ten crores of bricks were used.

The Relic Chamber was of unparalleled magnificence, and consisted of four medavannapāsānā, each eighty cubits in length and in breadth and eight inches thick. These were brought from Uttarakura by two sāmaneras, Uttara and Sumana. In the Chamber were placed sculptural representations of the chief events connected with the Buddha's life as well as pictures of several Jātakas, including the Vessantara.

For list see Mhv.xxx.71ff.; the MT (549ff.) contains a long disquisition to prove that there is no reason to doubt the account given of the contents of the Relic Chamber, for in its construction the power (iddhi) of the king, of devas, and of arahants came into play.

The work of the Relic Chamber was under the personal supervision of Indagutta Thera, of great iddhi power. When the Chamber was ready for the enshrining of the Relics, Sonuttara of Pūjā parivena was entrusted with the task of obtaining them. In a previous birth, as Nanduttara, he had vowed to have the power of doing this, and now was his opportunity. He went to Mañjerika Nāga bhavana, where the Relics, washed away from the Thūpa at Rāmagāma, were in the custody of the Nāga Mahākāla, and by a display of iddhi power obtained them from the Nāga against his desire. They represented one dona of the Buddha's Relics, and the Buddha had predicted that they would ultimately be placed in the Mahā Thūpa. These Relics were enshrined on the fifteenth uposatha day in the light half of the month of āsālha, under the constellation of Uttarāsālha. Many devas and brahmas and nāgas were present as on the day of the Buddha's Enlightenment, and ninety six crores of arahants attended the ceremony. As the king, after passing three times round the cetiya, ascended it on the east side, and was about to descend into the Relic Chamber, bearing on his head the Casket of Relics, the casket opened and the Relics rose out of it, and taking on the form of the Buddha, performed the Twin Miracle, as at the foot of the Gandamba. When the Relics were placed on the couch prepared for them they assumed, as the king had desired, the form of the Buddha as he lay on his death bed. For a whole week the celebrations lasted, and during this period the king offered to the Relics the dominion of Ceylon, and Indagutta decreed that the people of Ceylon, wherever they might be, should be able immediately to visit the Thūpa should they desire to do so. At the end of the seven days, the two sāmaneras, Uttara and Sumana, closed the Chamber with the medavannapāsānā set apart for the purpose, while arahants pronounced that flowers offered in the Relic Chamber should not wither, nor scents dry up; the lamps should not be extinguished nor anything whatever perish.

The building of the Māha Thūpa is described in Mhv. chaps xxviii-xxx.; MT. 514 83; Dpv.xix.1ff.; also Thūpavamsa (pp. 66ff.).

The treasures enshrined in the Mahā Thūpa were worth twenty crores, the rest cost one thousand crores (Mhv.xxxii.18).

Before the parasol of the Mahā Thūpa and the plaster work could be completed, Dutthagāmani fell ill, and his brother, Saddhātissa, summoned from Dīghavāpi, contrived with great skill to make the Thūpa look complete, that the king might see it before he died. After the king's obsequies had been performed, in a place within sight of the Mahā Thūpa (Mhv.xxxii.58), Saddhātissa finished the work yet remaining and established celebrations to be performed three times daily at the Mahā Thūpa (Mhv.xxxii.60; Mhv.xxxiii.5). Lañjatissa levelled the ground between the Mahā Thūpa and the Thūpārāma and built three stone terraces at the cost of three hundred thousand (Mhv.xxxiii.22f). Khallātanāga made the courtyard of sand, surrounded by a wall (Mhv.xxxiii.31). Bhātika constructed two vedikā round the courtyard (Mhv.xxxiv.39). It is said (MT. 553f) that Bhātika was taken by the arahants into the Relic Chamber, and he held great celebrations in its honour (see Bhātikābhaya). Mahādāthika Mahānāga converted the sand courtyard into a wide court laid out with kiñcakkha stones on plaster (Mhv.xxxiv.69), while Amandagāmani erected a parasol over the cetiya (Mhv.xxxv.2) and Ilanāga made the Lambakannas construct a roadway leading up to the Mahā, Thūpa (Mhv.xxxiv.17). Sirināga had the whole Thūpa gilded and crowned with a new parasol (Mhv.xxxvi.24), this work being undertaken again later by Sanghatissa (Mhv.xxxvi.65), while Sanghabodhi made rain to pour down by means of prostrating himself in the courtyard (Mhv.xxxvi.75). Jetthatissa offered two precious gems to the Thūpa (Mhv.xxxvi.126), while Aggabodhi I. placed on the Thūpa a golden umbrella (Cv.xlii.32), From this time onward the country passed through very troublous times and the Mahā Thūpa was neglected. But it was restored by Parakkamabāhu I. (Cv.lxxiv.10; lxxvi.106f; lxxviii.97) and again by Kittinissanka (Cv.lxxx.20); it was later pillaged by Māgha (Cv.lxxx.68), and remained neglected till the time of Parakkamabāhu II., who started the work of reconstruction (Cv.lxxxvii.66), which was completed by his son Vijayabāhu IV. Cv.lxxxviii.83; after this, the cetiya once more fell into disrepair and has so continued till recently, when an attempt is being made to rebuild it.

The Mahā Thūpa has been a place of pilgrimage for Buddhists from the time of its building down to the present day, even when the place was deserted and its courtyards overgrown with creepers (e.g., Vibhā.446). There seems to have been a hall for pilgrims to the west of the cetiya (Vibhā.446). When the Buddha's sāsana disappears, all the Relics of the Buddha deposited in various cetiyas all over Ceylon will gather together at the Mahācetiya, and from there will go to the Rajāyatana cetiya in Nāgadīpa, thence to the, Mahābodhipallanka, where all the Relics, assembled from everywhere, will take the form of the Buddha seated at the foot of the Bodhi tree. Then they will be consumed by self generated flames (Vibhā.433).

The Mahā Thūpa is known by other names: Mahācetiya, Ratanavāluka (Cv.lxxvi.106), Ratanavāli (Cv.lxxx.68), Sonnamāli (Mhv.xxvii.3) (Hemamāli), and Hemavāluka (Cv.li.82)."

[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.]

52. Tadā anto parikkhepe,
rājuyyānassa khuddikā;
Kakudhavhā ah vāpī,
tassopari jalantike.
53. Thūpārahaṃ thalaṭhānaṃ,
ahu there tahiṃ gate;
rañño campakapupphānaṃ,
puṭakān’ 'ṭṭha āharuṃ.

52./53.  Damals war innerhalb der Umgrenzung des Königsparks ein kleiner Teich, der Kakudha-Teich1. Oberhalb von diesem, am Rand des Wassers war ein ebener Platz, der eines Stūpa würdig war. Als der Thera dorthin gegangen war, brachte man dem König acht Körbe voll Campakablüten2.

Kommentar:

1 Kakudha-Teich

"Kakudha.

A little pond in Mahāmeghavana between the site of the Mahā-Thūpa and the Thūpārāma. The Mahā-Thūpa was at the upper end of the pond, and the spot had been consecrated by the visit of the four Buddhas of the present kappa (Mhv.xv.53ff). Lañjatissa appears to have filled up the pond at great expense, the land around having become waterlogged (Mhv.xxxiii.23f; MT.611). The bund (pāli) of the pond formed part of the Sīmā at Anurādhapura. Mbv.135f."

[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.]

2 Campakablüten:  Michelia champaka


Abb.: Michelia champaka
[Bildquelle: Wikipedia]

"Michelia is a genus of flowering plants belonging to the Magnolia family (Magnoliaceae). The genus includes about 50 species of evergreen trees and shrubs, native to tropical and subtropical south and southeast Asia (Indomalaya), including southern China.

The Magnoliaceae are an ancient family; fossil plants identifiably belonging to the Magnoliaceae back to 95 million years. A primitive aspect of the Magnolia family is that their large, cup-shaped flowers lack distinct petals or sepals. The large non-specialized flower parts, resembling petals, are called tepals.

The leaves, flowers, and form of Michelia resemble Magnolia, but the blossoms of Michelia generally form clusters among the leaves, rather than singly at the branch ends like Magnolia.

Several of the larger species are locally important sources of timber. Some species, including the Champak (M. champaca) and M. doltsopa are grown for their flowers, both on the tree and as cut flowers. Champak flowers are also used to produce an essential oil for perfume. A few species have been introduced to gardens or as street trees outside of the Indomalaya region, including M. figo, M. doltsopa, and M. champaca. The genus is named after the Florentine botanist Pietro Antonio Micheli (1679–1737).

Recent changes in classification

Morphological data and molecular data recently showed that the genus Michelia is very closely related to subgenus Yualania of genus Magnolia. Many botanists now treat the genus Michelia accordingly. New combinations of names have been provided for. For further information see under genus Magnolia."

[Quelle: http://en.wikipedia.org/wiki/Michelia. -- Zugriff am 2006-05-12]

54. Tāni campakapupphāni,
rājā therass’ upānayi;
thero campakapupphehi,
tehi pūjesi taṃ thalaṃ.

54. Der König überreichte diese Campakablüten dem Thera. Der Thera verehrte mit diesen Campakablüten jene Stelle.

5. Erzählung der Vorgeschichte des großen Stūpa

55. Tatthāpi pathavī kampi,
rājā taṃ kampakāraṇaṃ;
pucchi thero ’nupubbena,
āha taṃ kampakāraṇaṃ.

55. Auch diesmal bebte die Erde. Der König fragte nach dem Grund dieses Erdbebens. Der Thera erzählte der Reihe nach den Grund dieses Erdbebens.

56. Idaṃ ṭhānaṃ mahārāja,
catubuddhanisevitaṃ;
thūpārahaṃ hitatthāya,
sukhatthāya ca pāṇinaṃ.

56. Großer König, diese Stelle wurde von vier Buddhas besucht und ist deshalb eines Stūpa würdig zum Heil und Glück der Lebewesen.

5.1. Buddha Kakusandha's Besuch an der Stelle des späteren Großen Stūpa

57. Imamhi kappe paṭhamaṃ,
Kakusandho jino ahu;
sabbadhammavidū satthā,
 sabbalokānukampako.

57. In diesem Weltzeitalter1 war erstmals Kakusandha2 ein Eroberer [Buddha], ein Lehrer, der alle Gesetzmäßigkeiten und Wirklichkeiten kannte, ein Erbarmer mit allen Welten.

Kommentar:

1 Da in diesem Weltzeitalter (Weltzyklus) Buddhas auftreten, ist es ein glückliches Weltzeitalter (bhaddakappa).

2 Kakusandha

"Kakusandha.-- The twenty-second of the twenty-four Buddhas and the first of the five Buddhas of the present Bhaddakappa. He was the son of the brahmin Aggidatta, chaplain of Khemankara, king of Khemavati, and Visākhā. He was born in the Khema pleasaunce, and lived for four thousand years in the household in three palaces -- Ruci, Suruci, and Vaddhana (or Rativaddhana). His wife was Virocamānā (or Rocānī), and he had a son, Uttara. He left the world riding in a chariot, and practised austerities for only eight months. Before his Enlightenment, he was given a meal of milk-rice by the daughter of the brahmin Vajirindha of the village Sucirindha, and grass for his seat by the yavapālaka Subhadda. His bodhi was a Sirisa-tree, and his first sermon was preached to eighty-four thousand monks in the park near the city of Makila. He performed the Twin-Miracle under a Sāla-tree at the gates of Kannakujja. Among his converts was a fierce yakkha named Naradeva. He held only one assembly of his monks. Kakusandha's body was forty cubits in height, and he died at the age of forty thousand years in the Khema pleasaunce. The thūpa erected over his relics was one league high."

[Malalasekera, G. P. <1899 - >: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- ISBN 0860132692. -- Vol. 1. -- S. 470f. -- Dort Quellennachweise]

58. Mahātitthavhayaṃ āsi,
Mahāmeghavanaṃ idaṃ;
nagaraṃ Abhayaṃ nāma, puratthimadisāy’ ahu.
59. Kadambanadiyā pāre,
tattha rājābhayo ahu;
Ojadīpo ti nāmena,
ayaṃ dīpo tadā ahu.

58./59. Dieser Mahāmeghavanahain war damals Mahātittha, die Hauptsadt Abhaya lag im Osten auf der anderen Seite des Kadambaflusses [heute: Malvatte Oya]. Dort war Abhaya König. Diese Insel [Lankā] hieß damals Ojadīpa.

60. Rakkhasehi janassettha,
rogo pajjarako ahu;
Kakusandho dasabalo,
disvāna taṃ upaddavaṃ.

60. Dort war die Bevölkerung an der von Rakkha's [Dämonen] bewirkten Pajjaraka-Krankheit1 erkrankt. Kakusandha, der die zehn Kräfte2 eines Buddha besaß, sah diese Bedrängnis.

Kommentar:

1 Pajjaraka-Krankheit: Vaṃsatthpakāsinī (Vol. II, S. 349) erklärt das als: uṇhasīsābādho "Krankheit des heißen Kopfes". Danach käme Fleckfieber (Erreger: Rickettsia prowazekii) in Betracht:

"Fleckfieber oder auch "Läusefieber" oder Faulfieber ist eine bakteriell durch Läuse, Milben, Zecken und Flöhe übertragene Infektion.

An der Stichstelle kommt es häufig zu Juckreiz und einer Blauschwarz-Färbung. Der Hautausschlag wird von Mikroorganismen der Gattung Rickettsien induziert (Rickettsia prowazekii).

Die Inkubationszeit beträgt 10- 14 Tage. Dann kann es zu hohem Fieber, einem aufgedunsenen roten Gesicht, Kopf- und Gliederschmerzen, Schüttelfrost und Bewusstseinsstörungen (wenn das Gehirn mit betroffen ist) kommen.

Die Krankheit tritt in der Regel nur in den Subtropen und Tropen auf. In Deutschland müssen Fleckfieberfälle namentlich gemeldet werden. Bei einer Zweitinfektion treten aufgrund der aktiven Immunisierung die Symptome in einem schwächeren Maße auf.

Fleckfieber wird auch als Hunger- oder Kriegstyphus bezeichnet, da es sich unter schlechten hygienischen Bedingungen während der Kriege in der Vergangenheit mitunter epidemieartig ausbreitete.

Für Napoleons und Hitlers Armeen wurde das Fleckfieber während der Russlandfeldzüge zu einem ernsthaften Problem. Die bittere Winterkälte zwang die Soldaten, ihre Kleidung nahezu permanent zu tragen, ohne sie wechseln oder säubern zu können. Außerdem nutzten sie Kleidungsstücke Gefallener, um sich notdürftig warm zu halten. Für (mit Fleckfieber infizierte) Kleiderläuse war es daher ein Leichtes, sich zu vermehren und auszubreiten. Von den ursprünglich (mit der Reserve) über 600.000 Mann des napoleonischen Heeres, das 1812 auszog, Russland zu erobern, waren ein Jahr später bis auf lediglich 3000 Mann alle tot. Die weitaus meisten waren jedoch nicht durch Folgen von Kampfhandlungen gestorben, sondern an Fleckfieber."

[Quelle: http://de.wikipedia.org/wiki/Fleckfieber. -- Zugriff am 2006-05-18]

2 Die zehn Kräfte (dasabala) eines Buddha sind

  1. thānāthāna-ñāna n. -- Erkenntnis, was möglich und was unmöglich ist
  2. vipāka-ñāna n. -- Erkenntnis der Reifung von Kamma in Vergangenheit, Gegenwart und Zukunft mit Möglichkeiten und Ursachen
  3. sabbatthagāminī-patipadā-ñāna n. -- Erkenntnis, wohin jeder Weg führt
  4. nānā-dhātu-ñāna n. -- Erkenntnis der Welt mit ihren Elementen
  5. nānādhimuttika-ñāna n. -- Erkenntnis der verschiedenen Neigungen der Wesen
  6. indriya-paro-pariyatti-ñāna n. -- Erkenntnis der Fähigkeiten anderer Wesen
  7. jhānādi-sankilesa-ñāna n. -- Erkenntnis der Versenkungszustände (jhāna n.), Befreiungen (vimokkha m.), Zustände der Sammlung (samādhi m.) mit ihren Befleckungen, ihrer Reinigung und Entstehung
  8. pubbe-nivāsānussati-ñāna n. -- Erinnerung an frühere Geburten
  9. cutūpapāta-ñāna n. -- Erkenntnis des Vergehens und Entstehens der Wesen im Sa.msāra
  10. āsava-kkhaya-ñāna n. -- Erkenntnis, dass die Triebe (āsava) verschwunden sind

61. Taṃ hantvā sattavinayaṃ,
pavattiṃ sāsanassa ca;
kātuṃ imasmiṃ dīpasmiṃ,
karuṇābalacodito.
62. Cattālīsasahassehi,
tādīhi parivārito;
nabhasāgamma aṭṭhāsi,
Devakūṭamhi pabbate.

61. - 62. Um, indem er diese Seuche zerstört, den Wesen auf dieser Insel rechtes Verhalten beizubringen und den Fortschritt der Religion zu bewirken, ging Kakusandha, von Mitleid bewegt, mit 40.000 Arhants durch die Luft und landete auf dem Devakūta-Berg [Mihintale].

63. Sambuddhassānubhāvena,
rogo pajjarako idha;
upasanto mahārāja,
dīpamhi sakale tadā.

63. Großer König, durch die Macht des vollkommenen Buddhas wurde die Pajjaraka-Krankheit hier auf der ganzen Insel zum Stillstand gebracht.

64. Tattha ṭhito adhiṭṭhāsi,
narissara munissaro;
sabbe maṃ ajja passantu,
Ojadīpamhi mānusā.

64. Herr der Menschen, dort stehend entschied der Herr der Weisen, der große Weise: "Alle Menschen auf der Ojainsel sollen mich heute sehen.

65. Āgantukāmā sabbe va,
manussā mama santikaṃ;
āgacchantu akicchena,
khippañ´cā ti mahāmuni.

65. Alle Menschen, die kommen wollen, sollen zu mir kommen, schnell und ohne Schwierigkeiten."

66. Obhāsantaṃ munindaṃ taṃ,
obhāsentañ ca pabbataṃ;
rājā ca nāgarā ceva,
disvā khippaṃ upāgamuṃ.

66. Als der König und die Städter den König der Weisen sahen, der leuchtete und den Berg beleuchtete, kamen sie schnell zu ihm.

67. Devatābalidānatthaṃ,
manussā ca tahiṃ gatā;
devatā iti maññiṃsu,
sasaṅghaṃ lokanāyakaṃ.

67. Die Leute, die dorthin gegangen waren, um den Gottheiten Opfer darzubringen, glaubten, dass der Führer der Welt und die Ordensmitglieder Gottheiten seien.

68. Rājā so munirājaṃ taṃ,
atihaṭṭho ’bhivādiya;
nimantayitvā bhattena,
ānetvā purasantikaṃ.

68. Der König grüßte den König der Weisen äußerst freudig, lud ihn zum Essen ein und brachte ihn zur Stadt.

69. Sasaṅghassa munindassa,
nisajjāraham uttamaṃ;
ramaṇīyam idaṃ ṭhānam
asambādhan ti cintiya.
70. Kārite maṇḍape ramme,
pallaṅkesu varesu taṃ;
nisīdāpesi sambuddhaṃ,
sasaṅghaṃ idha bhūpati.

69. /70. Da er diesen großartigen, lieblichen, weiten Ort für würdig hielt, dass der Herr der Weisen und der Orden dort lagerten, ließ der König den vollkommenen Buddha und den Orden hier Platz nehmen auf kostbaren Sitzen in einem von ihm errichteten lieblichen Pavillon.

71. Nisinnam idha passantā,
sasaṅghaṃ lokanāyakaṃ;
dīpe manussā ānesuṃ,
paṇṇākāre samantato.

71. Als sie den hier sitzenden Führer der Welten und den Orden sahen, brachten die Menschen auf der Insel von überall her Gaben.

72. Attano khajjabhojjehi,
tehi teh' ābhatehi ca;
santappesi sasaṅghaṃ taṃ,
rājā so lokanāyakaṃ.

72. Der König speiste den Führer der Welt und den Orden mit eigener harter und weicher Speise sowie mit Speisen, die von verschiedenen Leuten herbeigebracht wurden.

73. Idheva pacchābhattaṃ taṃ,
nisinnassa jinassa so;
Mahātitthakam uyyānaṃ,
rājādā dakkhiṇaṃ varaṃ.

73. Nach dem Essen schenkte der König dem Eroberer, der genau an dieser Stelle (wo wir jetzt sitzen) saß, den Mahātitthaka-Park1 als wertvolle Gabe.

Kommentar:

1 Mahātitthaka-Park: d.i. der jetzige Mahāmegha-Hain

74. Akālapupphālaṅkāre,
Mahātitthavane tadā;
paṭiggahite buddhena,
akampittha mahāmahī.

74. Als der vollkommene Buddha den Mahātittha-Hain, der außerhalb der Blütezeit voll Blumenpracht war, entgegengenommen hatte, bebte die Erde.

75. Ettheva so nisīditvā,
dhammaṃ desesi nāyako;
cattālīsa sahassāni,
pattā maggaphalaṃ narā.

75. Der Führer saß hier und verkündete die Lehre. 40.000 Personen erreichten den Pfad und die Frucht1.

Kommentar:

1 d.h. wurden Stromeingetretene

76. Divāvihāraṃ katvāna,
Mahātitthavane jino;
sāyaṇhasamaye gantvā,
bodhiṭhānārahaṃ mahi.

76. Der Eroberer verbrachte den Tag im Mahātittha-Hain. Am Abend ging er zum Platz, der würdig war, dass dort der Baum der erlösenden Erkenntnis1 stehe.

Kommentar:

1 d.h. im Falle Kakusandhas eine Albizia lebbeck = Acacia sirisa

77. Nisinno tattha appetvā,
samādhiṃ vuṭṭhito tato;
iti cintayi sambuddho,
hitatthaṃ dīpavāsinaṃ.

77. Dort sitzend versetzte er sich in Versenkung. Als er aus der Versenkung heraustrat dachte der vollkommene Buddha zum Heil der Bewohner der Insel Folgendes:

78. Ādāya dakkhiṇaṃ sākhaṃ,
bodhito me sirīsato;
āgacchatu Rūcanandā,
bhikkhuṇī sahabhikkhuṇī.

78. "Die Nonne Rucānandā soll mit anderen Nonnen hierher kommen und den Südzweig des Baums meiner erlösenden Erkenntnis, des Sirisa-Baums1 mitbringen."

Kommentar:

1 Sirisa-Baum: Albizia lebbeck = Acacia sirisa


Abb.: Der Mahbodhi-Baum Kakusandha's, Bharhut, 150/100 v. Chr.

[Bildquelle. Wikipedia]
Abb.: Pāli: sirīsa  = Albizia lebbeck = Acacia sirisa = singhalesisch: Mahari [Bildquelle: http://www.hear.org/pier/allebp.htm. -- Zugriff am 2001-06-11]

 

"Albizia lebbeck Benth.

East Indian Walnut, SirisTree

Wlth India—Raw Materials, I, 43; Fl Br Ind, II, 298; Parkinson, 160.

Beng.-—Sirish; Guj.—Pilo sarasio; Hindi—Siris; Kan.—Bagemara; Mai.— Vaga; Mar.—Chichola, sirisha; Sans.—Sirisha; Tam.— Vagei; Tel.—Dirasana.

Trade—Kokko.


Abb.: Albizia lebbeck

A large, erect, unarmed, deciduous, spreading tree common all over India, from the plains up to 900 m in the Himalayas, and also in the Andamans. Bark dark brown to greenish black, rough, with longitudinal and transverse fissures on outer surface; inner surface whitish with fine longitudinal striations; leaves bipinnate with 8-18 leaflets; inflorescence in globose heads of greenish yellow flowers; pods yellowish brown, strap-shaped with 6-10 seeds.

The tree which attains a clear bole of 6-9 m and a girth of 1.8 m, prefers moist situations, and is found to grow on a variety of soils. It can be raised by direct sowing and planting out seedlings from nursery. Stump-planting also has proved successful. The seeds are sown in the nursery during March-April and watered regularly but moderately and the beds kept well weeded. The young plants are ready for transplanting early in the rainy season (Krishnaswamy, 1956, 47).

The tree is planted to check soil erosion, as shade tree in coffee and cardamom plantations and as green manure. It is planted along roadsides and in gardens {For Abstr. 1951-52, 13, 2108; Rao, Indian Coffee, 1962, 26, 195; Mudaliar, Madras agric J, 1953. 40, 266).

Several diseases and pests are reported on A. lebbeck. Ravenelia sessilis Berk, attacks leaves and pods. Colletotrichum compactum Ramakr. is recorded on it. Ascochyta saccardiana F. Tassi, Irpex flatus Klotzsch and Sphaerophragmium acaciae (Cooke) P. Magnus cause brown spot, white spongy sap rot and brown rust. respectively. Several insects of the orders Coleoptera, Lepidoptera and Hemiptera attack A. lebbeck [Singh & Bakshi, Indian For, 1964, 90, 469; Salam & Rao, J Indian hot Soc, 1957, 36, 421; Indian J agric Sci, 1950, 20. 109; Bhasin & Roonwal, Indian For Bull, N S. Entomol, No. 171(1), 1954,44-46].

The wood is light (sp gr, 0.61; wt, 624.78 kg cum), coarse-textured, and has broadly and shallow!)-interlocked grain. The sapwood is white or yellowish white, and the heartwood is dark brown, streaked with dark and white shades. The timber seasons well. If left in log, it is liable to fungal attack and damage by borers. It should be converted and close-piled under cover. It is difficult to saw and machine, because of the broadly interlocked nature of the grain. If the large pores are filled in, it takes a good polish. The data for the comparative suitability of the timber, expressed as the percentages of the same properties of teak, are: wt, 95; strength as a beam, 87; stiffness as a beam, 102; suitability as a post. 92; shock-resisting ability, 78; retention of shape. >3: shear. 108; hardness, 94 [Pearson & Brown, I, 456: Balasubramanyan, Indian Seafoods, 1969-70, 7(4), 1969-70, 7(4), 27; Sekhar & Gulati, Indian For Rec, NS, Tunb Mech, 1969, 2(1), 25].

The tree is a good substitute for teak (Tectona grandis Linn.) and sal (Shorea robusta Gaertn. f.) after suitable seasoning and preservative treatment. The wood gives 50 per cent yield of bleached pulp by the sulphate process, suitable for writing and printing paper. Since the wood is  short-fibred (av fibre length, 1.09 mm), admixture of its pulp with c 30 per cent of bamboo pulp may be necessary for the production of paper on a commercial paper-machine. The calorific value of the sapwood and the heartwood is 5,163 and 5,166 calories, respectively (Timb Dryers' Preserv Assoc India, 1958, 4(1), 41; Guha & Prasad, Indian Pulp Pap, 1960-61, 15. 487; Krishna & Ramaswami, loc. cit.).

Analysis of heartwood gave: ether extr. 0.96: hot waial extr, 14.4; ash, 1.5; pentosans, 20.0: lignin, 22.0; holocellulose, 76.9; and α-cellulose, 45.6% (last three values on extr free basis). The heartwood contain melanoxetin. okanin, leucopelargomdin and (+)-pinitol, lebbecacidin and a stereoisomer, melacacidin (7,8,3',4'-tetrahydroxyflavan-3,4-diol). Destructive distillation of the heartwood gave: moisture, 10.6; charcoal, 34.1; pyroligneous acid, 39.5 (acid, 5.19; ester, 4.%; acetone, 3.4: and methanol, 1.2%); tar, 8.8; and pitch & losses, 0.2% (Chawala et al, Indian Pulp Pap, 1968-69, 23, 393; Gupta et al, Indian J Chem, 1966, 4, 139; Rayudu & Rajadurai, Leath Sci, 1965,12,362; Kedare & Tendolkar, Jsci industr Res, 1953, 12B, 217).

The plant is reported to have antiseptic, anti-dysenteric and anti-tubercular properties. The bark has acrid taste. It is recommended for bronchitis, leprosy, paralysis and helminth infections. The bark and seeds are astringent, useful in piles and diarrhoea, and act as tonic and restorative. A reddish brown gum exudes from the bark and dries into stalactiform masses. It has a smooth polished surface. It gelatinises with a large amount of water and is not completely soluble. It is used as an adulterant of gum arabic and sometimes as its substitute.

The rootbark and root-gum are used as dental powder for strengthening the gums (Chopra et al, 1958,493,595,600, 603; Shah & Bhattacharyya, Jsci industr Res, 1960,19C, 199; Farooqi & Kaul, ibid, 1962, 21B, 454; Chakravarty, Bull bot Soc Bengal, 1975, 29, 97).

The bark yields tannins (7-11%) of condensed type, viz. D-catechin, isomers of leucocyanidin (5,7,3',4'-tetra-hydroxyflavan-3,4-diol); and (-)-melacacidin (7,8,3',4'-tetrahydroxyflavan-3,4-diol); and a new leucoantho-cyanidin, lebbecacidin (8,3',4'-trihydroxyflavan-3,4-diol). It also gives friedelin and β-sitosterol. Extract of the bark possesses anthelmintic activity and expectorant action (Rayudu & Rajadurai, Leath Sci, 1965, 12, 21; Rayudu, ibid, 1967,14, 234; Tripathi & Das Gupta, Curr Sci, 1974, 43, 46; Shah & Bhattacharyya, loc. cit.).

A decoction of the bark and flowers protects the guineapig against histamine as well as acetylcholine induced bronchospasm. Prolonged treatment with bark decoction protects the sensitized guineapigs against antigen challenge. The seeds, leaflets, petioles and pods are toxic to cotton stainer adults, whereas bark, root and seeds are toxic to melonworm larvae (Tripathy & Das, Indian J Pharmacol, 1977, 9, 189; Jacobson, 129).

The leaves are nutritious and palatable, and can be used as fodder. Analysis of the leaves gave the following range of values (dry wt basis): dry matter, 36.8-44.2; crude protein, 20.1-21.1; ether extr, 8.5-16.0; crude fibre, 17.6-19.0; N-free extr, 33.5-43.7; total carbohydrates, 52.5-61.3; total ash, 10.1-10.4; calcium, 3.6-4.3; and phosphorus, 0.03-0.04%. The leaves are reported to contain caffeic acid, alkaloids, kaempferol and quercetin (Khajuria & Singh, Indian vet J, 1968, 45, 70; Khajuria, ibid, 1965,42, 789; Sherbeiny et al, Qualit Plant Mat Veg, 1970-71, 20, 285; Gupta et al, Geobios, 1976, 3, 141).

Analysis of the seeds gave (dry wt basis): crude protein, 39.5; ether extr, 6.8; N-free extr, 45.3; crude fibre, 4.2; total ash, 4.2%; calcium, 172.0; phosphorus, 620.0; iron, 11.5; niacin, 5.2; and ascorbic acid, 1.75 mg/100g. The seeds are rich in proteins and can possibly be included in animal diets. The amino acid composition of the protein is: arginine, 2.8; histidine, 2.04-2.8; leucine & isoleucine, 5.1-8.6; lysine, 2.8-5.8; methionine, 1.3; phenylalanine, 2.1-3.7; threonine, 1.8; tyrosine, 0.9; and valine, 2.8 g/16gN. The seeds contain saponins having anti-ovulatory properties (Pant et al, Curr Sci, 1974, 43, 235; Pant & Singh, ibid, 1969, 38, 213; Vohora & Khan, Indian J Pharm, 1974, 36, 77).

The flowers on steam distillation gave a colourless, sweet-smelling oil (4.3%) having: d^I,1.103; and n$\ 1.5284. On fractionation, the oil yielded/>-nitrobenzoate, benzyl alcohol, and benzoic acid. The residue gave lupeol, α- and β-amyrin and a pigment similar to crocetin (Jain & Mishra, Indian J appl Chem, 1963, 26, 127)."

[Quelle: The wealth of India : a dictionary of Indian raw materials & industrial products. -- Raw materials. -- Vol. I. -- Revised ed. -- New Delhi : Council of scientific & industrial research, 1985. -- ISBN 81-85038-01-5. -- S. 126 - 128.]

79. Tassa taṃ cittam aññāya,
sā therī tadanantaraṃ;
gahetvā tattha rājānaṃ,
upasaṅkamma taṃ taruṃ.

79. Die Therī [Nonne] erkannte diesen Gedanken Kakusandha's, und ging sofort mit dem dortigen König zu jenem Baum.

80. Lekhaṃ dakkhiṇasākhāya,
dāpetvāna mahiddhikā;
manosilāya chinnaṃ taṃ,
ṭhitaṃ hemakaṭāhake.
81. Iddhiyā bodhim ādāya,
sapañcasata bhikkhuṇī;
idhānetvā mahārāja,
devatāparivāritā.
82. Sasuvaṇṇakaṭāhaṃ taṃ,
sambuddhena pasārite;
ṭhapesi dakkhiṇe hatthe,
taṃ gahetvā tathāgato.
83. Patiṭṭhāpetuṃ pādāsi,
bodhiṃ rañño ’bhayassa taṃ;
Mahātitthamhi uyyāne,
patiṭṭhāpesi bhūpati.

80./81./82. /83. Die Wundermächtige ließ am Südzweig einen Strich aus rotem Realgar1 anbringen. Der Zweig wurde durch Wundermacht so abgetrennt und in einen goldenem Topf gestellt. Mit diesem Zweig und 500 Nonnen kam sie umgeben von Gottheiten  hierher und übergab ihn mit dem goldenen Topf in die rechte Hand, die der vollkommene Buddha ihr entgegenstreckte. Der zur Wahrheit Gelangte nahm den Zweig entgegen und gab ihn dem König Abhaya, damit er ihn pflanze. Der König pflanzte den Baum der erlösenden Erkenntnis im Mahātittha-Park.

Kommentar:

1 Realgar = Rauschrot = rote Arsenblende =  monoklines, rotes Mineral der chemischen Zusammensetzung AsS (auch As4S4); zerfällt im Sonnenlicht allmählich in gelbes Auripigment (Rauschgelb) und Arsenik. Auripigment = Rauschgelb = Arsentrisulfid As2S3, monoklines Mineral, gelb, durchscheinend. Realgar wurde zum Schminken und als Heilmittel verwendet (Achtung: das Zerfallprodukt Arsenik ist hochgiftig!). Realgarvorkommen sind selten.


Abb.: Realgar
[Bildquelle: Wikipedia]

"Realgar oder Rauschrot ist ein häufig vorkommendes Arsen-Schwefel-Mineral aus der Kristallklasse der Sulfide. Es kristallisiert im Monoklinen Kristallsystem mit der chemischen Formel AsS und hat eine orangerote Farbe. Im Licht wandelt es sich allerdings langsam zu gelbem, pulvrigen Pararealgar, das man früher fälschlicherweise für Auripegment hielt.

Realgar tritt als prismatische, gestreifte Kristalle oder in körnigen bzw. massigen Aggregaten auf. Es hat zumindest farbenmäßig eine gewisse Ähnlichkeit mit Zinnober, welches aber trigonal kristallisiert und härter sowie sehr viel schwerer ist.

Bildung und Vorkommen

Als typisches Sekundärmineral findet sich Realgar zusammen mit dem verwandten Auripigment in Hydrothermal-Adern und -Quellen. Es entsteht durch Zersetzung anderer arsenhaltiger Minerale wie dem Arsenopyrit, aber auch durch Resublimation vulkanischer Gase.

Bedeutende Fundorte sind Kanton Wallis in der Schweiz, Baia Sprie und Siebenbürgen in Rumänien, Shimen/Hunan in China, Nevada in den USA und Allchar in Makedonien.

Verwendung

Im Mittelalter fand Realgar hauptsächlich in der Medizin und der Glasherstellung Verwendung, heute wird es in Feuerwerken aber auch bei der Pestizidproduktion eingesetzt. Realgar wurde wegen seiner nicht ermischbaren orangeroten Farbe bereits in der Buch- und Tafelmalerei als Künstlerfarbe verwendet. Heute wird es in Einzelfällen noch von Künstlern, die mit speziellen Pigmenten und selbstangeriebenen Farben arbeiten, verwendet.

Sicherheitshinweis

Realgar ist wegen des hohen Arsengehalts von ca. 70 Gewichtsprozent hochgiftig. Genauere Angaben über die Giftigkeit sind aber kaum möglich, da Realgar wie andere unlösliche Arsenverbindungen häufig mit Arsenik verunreinigt sind, das auf Grund seiner guten Löslichkeit eine wesentlich höhere Giftigkeit besitzt."

[Quelle: http://de.wikipedia.org/wiki/Realgar. -- Zugriff am 2006-05-11]

"Orpiment oder Auripigment ist ein Mineral aus der Gruppe der Arsen-Erze. Seine chemische Formel ist As2S3.

Härte: 1,5-2

Dichte: 3,48

Farbe: gelb bis gelborange

Strich: gelb

Brechungsindex: 2,4 - 3,02

Die Kristalle sind monoklin. Im Durchlichtmikroskop erkennt man grobe, transparent gelbe Partikel, die eine blättrige Struktur aufweisen. Zahlreiche Spaltflächen sind erkennbar. Das Mineral ist doppelbrechend, unter gekreuzten Polarisatoren erscheinen extrem bunte "anormale rote und blaugrüne" Interferenzfarben.

Schon seit dem Altertum wurde das rötlich-gelbe Auripigment verwendet um Gold zu imitieren, denn es "gleicht dem Gold wie keine andere Farbe", so Cennino Cennini. In Quellenschriften wie dem Leidener Papyrus X, dem Lucca Manuskript oder der Mappae Clavicula befinden sich viele Rezepte für Goldschriften. Nachgewiesen wurde das Auripigment in der altägyptischen Kunst, Wandmalereien in Indien und China, mittelalterlichen Buchmalereien, Skulpturenfassungen und Tafelbildern, in venetianischen Gemälden des 15. und 16. Jahrhunderts sowie Niederländischen Stilleben des 17. Jahrhunderts und Tibetischen Rollbildern aus gleicher Zeit. Vor der Erfindung von Chrimgelb war Orpiment das leuchtendste Gelb, das man in der Malerei kannte.

Der Name Auripigment ist veraltet und wurde in der Mineralogie durch den Mineralnamen Orpiment abgelöst, als Bezeichnung für das in der Malerei eingesetzte Pigment ist Auripigment weiterhin gebräuchlich. Der Name leitet sich ab vom lateinischen aurum (Gold). Weiterhin war es bekannt unter dem griechischen Arrhenicon und daraus abgeleitet Arsenicon, Arsikon, Arzikon. Im deutschsprachigen Raum tauchen Bezeichnungen wie Risigallum, Ruschgäl, Rüschelecht und Rauschgelb auf, später auch Königsgelb, Arsenblende, gelber Hüttenrauch und Operment(um). In Frankreich und England kannte man es als Orpiment, in Italien als Oropimento.

Viele Quellen warnen vor der hohen Giftigkeit des Auripigments. 1738 beschrieb Sprong es: „Königsgelb: Dies ist aus den besten Auripigmentstücken gemacht und deshalb sehr giftig. Der Nutzer sollte daher nicht versuchen daran zu riechen indem er die Nase darüber hält“. Auch Valentin Boltz von Ruffach warnt in seinem Illuminierbuch 1549 explizit: „Und hüt dich du kein pensel dieser Farb leckest, denn es ist schedlich“. Cennini bezeichnet es als "propio tosco", wahrhaft giftig, und in vielen Büchern (Schramm) sowie Listen von Pigmentherstellern (Kremer) wird es in die Giftklasse 1 bzw. 2 eingeordnet. Es findet sich aber auch die Aussage, dass Arsentrisulfid wenig toxisch sei. Da es in Wasser und Salzsäure unlöslich ist, könne es nicht, oder nur in geringen Mengen vom Körper aufgenommen werden. Vergiftungserscheinungen können auf eine Verunreinigung mit dem Abbauprodukt Arsentrioxid (As2O3) zurückgeführt werden, welches als berühmtes (Selbst-)Mordgift Verwendung fand.

Neben seiner Giftigkeit zeigt sich insbesonders bei alten Gemälden ein weiterer Nachteil des Orpiments: unter Lichteinwirkung (direkte Sonneneinstrahlung) reagieren die bei der Malerei verwendeten Lösungsmittel mit dem Orpiment, so dass das Gelb im Lauf der Jahrhunderte zerfällt. Dies wirkt sich insbesondere auch auf Grüntöne aus, welche die alten Meister in Ermangelung eines schönen grünen Pigments häufig aus Orpimentfarblacken und einem blauen Pigment gemischt haben: dies ist der Grund, dass bei vielen alten Landschaftsgemälden, durch das Verblassen des Gelbtons beispielsweise die Bäume blau geworden sind."

[Quelle: http://de.wikipedia.org/wiki/Orpiment. -- Zugriff am 2006-05-11]

84. Tato gantvāna sambuddho,
ito uttarato pana;
Sirīsamālake ramme,
nisīditvā tathāgato.

84. Dann ging der vollkommene Buddha von hier nach Norden und setzte sich auf die liebliche Sirīsa-[Albizia lebbeck]- Terrasse1.

Kommentar:

1 Sirīsa-[Albizia lebbeck]-Terrasse

"Sirīsamālaka

A sacred spot in Anurādhapura, where Kakusandha Buddha preached during his visit to Ceylon (Mhv.xv.84). It was to the south of the Nāgamalāka (Mhv.xv.118) and to the north of the Bodhi tree, near the Silāsobbhakandaka cetiya (MT. 351).

King Thūlatthana built a thūpa on the spot (MT. 355)."

[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.]

85. Janassa dhammaṃ desesi,
dhammābhisamayo tahiṃ;
vīsatiyā sahassānaṃ,
pāṇānaṃ āsi bhūmipa.

85. Dort verkündete der vollkommene Buddha den Versammelten die Lehre. Dabei verstanden 20.000 Lebewesen die Lehre voll, König.

86. Tato pi uttaraṃ gantvā,
Thūparāmamahiṃ jino;
nisinno tattha appetvā,
samādhiṃ vuṭṭhito tato.
87. Dhammaṃ desesi sambuddho,
parisāya tahiṃ pana;
dasapāṇasahassāni,
pattamaggaphalān ' ahuṃ.

86./87. Auch von dort ging der Eroberer weiter nach Norden zum Platz des späteren Thūpārāma1. Dort sitzend versetzte er sich in Versenkung. Als er aus der Versenkung heraustrat verkündete der vollkommene Buddha den Versammelten die Lehre. 10.000 Lebewesen erreichten den ersten Pfad samt Frucht2.

Kommentar:

1 Thūpārāma


Abb.: Lage des Thūpārāma

 

2 d.h. wurden Stromeingetretene

88. Attano dhammakarakaṃ,
manussānaṃ namassituṃ;
datvā saparivāraṃ taṃ,
ṭhapetvā idha bhikkhuniṃ.
89. Saha bhikkhusahassena,
Mahādevañ ca sāvakaṃ;
ṭhapetvā idha sambuddho,
tato pācinato pana.
90. Ṭhito Ratanamālamhi,
janaṃ samanusāsiya;
sasaṅgho nabham uggantvā,
Jambudīpaṃ jino agā.

88./89./90.  Der vollkommene Buddha gab seinen eigenen Wasserfilter1, damit die Menschen ihn verehren können. Er ließ die Nonne mit ihrem Gefolge sowie seinen Jünger Mahādeva mit 1000 Mönchen hier zurück. Östlich von hier, auf der Stelle des Ratanamāla [der heutigen Ruwanaveli-Dagoba], unterwies der Eroberer das Volk und erhob sich mit dem Orden in die Luft und flog nach Jambudīpa [Indien]. 

Kommentar:

1 Wasserfilter (dhammakaraka)


Abb.: moderner Wasserfilter für Mönche. -- Thailand, 1978

 

5.2. Buddha Konāgamana's Besuch an der Stelle des späteren großen Stūpa

91. Imamhi kappe dutiyaṃ,
Koṇāgamananāyako;
ahu sabbavidū satthā,
sabbalokānukampako.

91. In diesem Weltzeitalter war  der Führer Konāgamana1 der zweite Eroberer [Buddha], Lehrer, der alle Gesetzmäßigkeiten und Wirklichkeiten kannte, ein Erbarmer mit allen Welten.

Kommentar:

1 Koṇāgamana

"Koṇagamana.

The twenty-third in the list of the twenty-four Buddhas and the second Buddha to be born in the Bhaddakappa He was born in the Subbagavatī Park in Sobhavatī, the capital of King Sobha, his father being the brahmin Yaññadatta and his mother Uttarā He lived in the household for three thousand years, in three palaces, Tusita, Santusita and Santuttha; his chief wife was Rucigattā and their son was Satthavāha. Konāgamana left the world on an elephant and practised austerities only for six months, at the end of which time he was given milk-rice by the daughter of the brahmin Aggisoma and grass for his seat by the yavapālaka Tinduka. His bodhi was an Udumbara tree. His first sermon was preached in the Migadāya near Sudassana-nagara, at the foot of a Mahā-sāla tree. He held only one assembly of his disciples, who numbered thirty thousand. His body was thirty cubits in height. He died in the Pabbatārāma at the age of thirty thousand. His relics were scattered. His chief disciples were Bhīyya and Uttara among monks, and Samuddā and Uttarā among nuns, his constant attendant being Sotthiya. His chief patrons were Ugga and Somadeva among laymen, and Sīvalā and Sāmā among laywomen. The Bodhisatta was a khattiya named Pabbata of Mithilā. He held an almsgiving, heard the Buddha preach and joined the Order. The Banker Ugga built for the Buddha a Sanghārāma half a league in extent.

On the day of the Buddha's birth a shower of gold fell all over Jambudīpa, hence he was called Kanakāgamana Konāgamana being a corrupt form of that word."

[Malalasekera, G. P. <1899 - >: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- ISBN 0860132692. -- Vol. 1. -- S. 681f. -- Dort Quellennachweise]

92. Mahānomavhayaṃ āsi,
Mahāmeghavanaṃ idaṃ;
Vaḍḍhamānapuraṃ nāma,
dakkhiṇāya disāy’ ahu.

92. Dieser Mahāmeghavanahain war damals Mahānoma, die Hauptstadt Vaddhamānapura lag im Süden. 

93. Samiddho nāma nāmena,
tattha rājā tadā ahu;
nāmena Varadīpo ti,
ayaṃ dīpo tadā ahu.

93. Dort war damals Samiddha König. Diese Insel [Lankā] hieß damals Varadīpa.

94. Dubbuṭṭhupaddavo ettha,
Varadīpe tadā ahu;
jino sa Koṇāgamano,
disvāna tadupaddavaṃ.

94. Damals suchte eine Dürre Varadīpa heim. Der Eroberer Koṇāgamana sah diese Bedrängnis.

95. Taṃ hantvā sattavinayaṃ,
pavattiṃ sāsanassa ca;
kātuṃ imasmiṃ dīpasmīṃ,
karuṇābalacodito.
96. Tiṃsa bhikkhusahassehi,
tādīhi parivārito;
nabhasāgamma aṭṭhāsi,
nage Sumanakūṭake.

95./96. Um, indem er diese Dürre zerstört, den Wesen auf dieser Insel rechtes Verhalten beizubringen und den Fortschritt der Religion zu bewirken, ging Konāgamna, von Mitleid bewegt, mit 30.000 Mönch-Arhants durch die Luft und landete auf dem Sumanakūṭa-Berg [Adams Peak].

97. Sambuddhassānubhāvena,
dubbuṭṭhi sā khayaṃ agā;
sāsanāntaradhānattā,
 suvuṭṭhi ca tadā ahu.

97. Durch die Macht des vollkommenen Buddha verschwand diese Dürre schnell. Und mit dem Ende des Untergangs der Religion1 kam eine gute Regenzeit. 

Kommentar:

1 Untergangs der Religion: der Buddhismus verschwindet ja nach einer bestimmten Zeit nach dem Auftreten eines Buddha wieder, deshalb war die Insel trotz des Wirkens von Buddha Kakusandha nicht mehr buddhistisch

98. Tatta ṭhito adhiṭṭhāsi,
narissara munissaro;
sabbe maṃ ajja passantu,
Varadīpamhi mānusā.

98. Herr der Menschen, dort stehend entschied der Herr der Weisen, der große Weise: "Alle Menschen auf der Varainsel sollen mich heute sehen.

99. Āgantukāmā sabbe va,
manussā mama santikaṃ;
āgacchantu akicchena,
khippañ cā ti mahāmuni.

99. Alle Menschen, die kommen wollen, sollen zu mir kommen, schnell und ohne Schwierigkeiten."

100. Obhāsantaṃ munindaṃ taṃ,
obhāsentañ ca pabbataṃ;
rājā ca nāgarā ceva,
disvā khippam upāgamuṃ.

100. Als der König und die Städter den König der Weisen sahen, der leuchtete und den Berg beleuchtete, kamen sie schnell zu ihm.

101. Devatābalidānatthaṃ,
manussā ca tahiṃ gatā;
devatā iti maññiṃsu,
sasaṅghaṃ lokanāyakaṃ.

101. Die Leute, die dorthin gegangen waren, um den Gottheiten Opfer darzubringen, glaubten, dass der Führer der Welt und die Ordensmitglieder Gottheiten seien.

102. Rājā so munirājaṃ taṃ,
atihaṭṭho ’bhivādiya;
nimantayitvā bhattena,
ānetvā purasantikaṃ.

102. Der König grüßte den König der Weisen äußerst freudig, lud ihn zum Essen ein und brachte ihn zur Stadt.

103. Sasaṅghassa munindassa,
nisajjāraham uttamaṃ;
ramaṇīyam idaṃ ṭhānaṃ,
asambādhan ti cintiya.
104. Kārite maṇḍape ramme,
pallaṅkesu varesu taṃ;
nisīdāpesi sambuddhaṃ,
sasaṅghaṃ idha bhūpati.

103./104. Da er diesen großartigen, lieblichen, weiten Ort für würdig hielt, dass der Herr der Weisen und der Orden dort lagerten, ließ der König den vollkommenen Buddha und den Orden hier Platz nehmen auf kostbaren Sitzen in einem von ihm errichteten lieblichen Pavillon.

105. Nisinnam idha passantā,
sasaṅghaṃ lokanāyakaṃ;
dīpe manussā ānesuṃ,
paṇṇākāre samantato.

105. Als sie den hier sitzenden Führer der Welten und den Orden sahen, brachten die Menschen auf der Insel von überall her Gaben.

106. Attano khajjabhojjehi,
tehi teh' ābhatehi ca;
santappesi sasaṅghaṃ taṃ,
rājā so lokanāyakaṃ.

106. Der König speiste den Führer der Welt und den Orden mit eigener harter und weicher Speise sowie mit Speisen, die von verschiedenen Leuten herbeigebracht wurden.

107. Idheva pacchābhattaṃ taṃ, nisinnassa jinassa so;
Mahānomakam uyyānaṃ,
rājādā dakkhiṇaṃ varaṃ.

107. Nach dem Essen schenkte der König dem Eroberer, der genau an dieser Stelle (wo wir jetzt sitzen) saß, den Mahānoma-Park [d.h. den jetzigen Mahāmegha-Hain] als wertvolle Gabe.

108. Akālapupphālaṅkāre,
Mahānomavane tadā;
paṭiggahīte buddhena,
akampittha mahāmahī.

108. Als der vollkommene Buddha den Mahānoma-Hain, der außerhalb der Blütezeit voll Blumenpracht war, entgegengenommen hatte, bebte die Erde.

109. Ettheva so nisīditvā,
dhammaṃ desesi nāyako;
tadā tiṃsasahassāni,
pattā maggaphalaṃ narā.

109. Der Führer saß hier und verkündete die Lehre. 30.000 Personen erreichten den Pfad und die Frucht [d.h. wurden Stromeingetretene].

110. Divāvihāraṃ katvāna,
Mahānomavane jino;
sāyaṇhasamaye gantvā,
pubbadhodhiṭṭhitaṃ mahiṃ.

110. Der Eroberer verbrachte den Tag im Mahānoma-Hain. Am Abend ging er zum Platz,  wo der frühere Baum der erlösenden Erkenntnis gestanden hatte.

111. Nisinno tattha appetvā,
samādhiṃ vuṭṭhito tato;
iti cintesi sambuddho,
hitatthaṃ dīpavāsinaṃ.

111. Dort sitzend versetzte er sich in Versenkung. Als er aus der Versenkung heraustrat, dachte der vollkommene Buddha zum Heil der Bewohner der Insel Folgendes:

112. Ādāya dakkhiṇaṃ sākhaṃ,
mamodumbarabodhito;
āyātu Kantakānandā,
bhikkhuṇī sahabhikkhuṇī.

112. "Die Nonne Kantakānandā1 soll mit anderen Nonnen hierher kommen und den Südzweig des Baums meiner erlösenden Erkenntnis, des Udumbara-Baums2 mitbringen."

Kommentar:

1 Kantakānandā: andere Lesarten u.a.: Kanakadattā, Kandanandā

2 Udumbara-Baum: Ficus glomerata = Ficus racemosa


Abb.: Der Mahbodhi-Baum Koṇāgamana's, Bharhut, 150/100 v. Chr.


Abb.:  Pāli: udumbara = Ficus glomerata = singhalesisch: Dimbul . -- Abb.: Dietrich Brandis. -- 1874. -- Bildquelle: http://caliban.mpiz-koeln.mpg.de/~stueber/brandis/tafel_49_m.jpg. -- Zugriff am 2001-06-11

"Ficus glomerata Roxb. syn. F. racemosa Linn.*

D.E.P, III, 351; C. P., 538; Fl. Br. Ind., V, 535.

Hindi—Gular, umar; Beng.—Dumur, jagya-dumbar; Mar.—Umbar; Guj.—Umar, gular; Tel.—Atti, bodda, paidi, udumbaramu; Tam., Kan. & Mal.—Athi; Oriya—Dimri.

A moderate-sized to large spreading tree with ovate, ovate-lanceolate or elliptic, dark green leaves; fruits red when ripe, 1-2 inches in diam., sub-globose or pyriform, borne in large clusters on short leafless branches emerging from the trunk and the main branches.

The tree is not epiphytic and is found throughout the greater part of India in moist localities, e.g., along banks of streams and sides of ravines. It is found also on rocky slopes, sometimes almost gregariously. It is often cultivated round villages for its edible fruits (Troup, III, 875).

The fruits, borne in great profusion, mature generally from March to July. When fully ripe, they have a pleasant odour, resembling that of cider apples. Often they are full of maggots of the fertilising wasp and unfit for eating. They may be dehydrated, ground into flour and taken with milk and sugar or used for preparing cold jelly. The powder from roasted fruits forms a valuable breakfast food, almost similar to imported Grape Nuts (Parker, 1933, 9; Corner, I, 685; Shunmukhasundaram & Naidu, Madras agric. J., 1941, 29, 351; Naik, 389).

Analysis of the fruit gave the following values: moisture, 13.6; albuminoids, 7.4; fat, 5.6; carbohydrates, 49.0; colouring matter, 8.5; fibre, 17.9; ash, 6.5; silica (Si02), 0.25; and phosphorus (P203), 0.91% (Agric. Ledger, No. 4, 1904, 30).

F. glomerata is a good shade tree for coffee. Shed leaves afford a valuable mulch. Analysis of the leaves gave (air-dry basis): nitrogen, 0.915; phosphorus (P20.-,), 0.163; and lime (CaO), 5.57% (Bourdillon, 324; Yegna Narayan Aiyer, 403).

The leaves of the tree are used as fodder for cattle and elephants. They contain (dry matter basis): crude protein, 12.36; ether extr., 2.75; crude fibre, 1303; N-free extr., 58.88; total carbohydrates, 71.91; and total ash, 12.98% (Laurie, loc. cit; Momfh & Ray, Indian J. vet. Set., 1953 13, 183).

The latex of the tree contains 4.0-7.4% caoutchouc (Table 1). The coagulum of the latex may be used in the manufacture of ground sheets and water-proof bonded paper. It may be added to the extent of 10% to Hevea rubber or latex as a plasticiser. Bird-lime is prepared from the juice of the stem (Budhiraja & Beri, Indian For. Leaf,. No. 70, 1944, 15).

The wood (wt., 30 lb./cu.ft.) is grey or greyish white and soft. It is not durable, but lasts well under water and can be used for well curbs. It may be used for outhouse doors, cross pieces for carts, rice mortars, planks and shutters, and for making toys and effigies, cheap furniture, sides of carts, frames, ploughs, oars, yokes, bellows, and fuse box fittings. It may be used also in cheap turnery work, e.g., bed legs, lacquer ware and cotton reels, and as light packing case wood. It is reported to be suitable for match boxes (Gamble, 650; Pearson & Brown, II, 930, 932; Rama Rao, 384).

The plant is one of the recorded hosts of the Indian lac insect. It is immune to attack by root-knot nematodes and it has been tried as a stock for F. carica in U.S.A. It is susceptible to foliage rust caused by Cerotelium fici (Cast.) Arthur (Glover, 86; Condit, 110; Indian J. agric. Sci., 1950, 20, 107).

The bark contains 14% tannin. It is astringent and a decoction of it is used as a wash for wounds. The root is reported to be useful in dysentery. The leaves ground to powder and mixed with honey are given in bilious affections. The fruits are astringent, stomachic and carminative. The milky juice is administered in piles and diarrhoea (Edwards et al., loc. cit.; Kirt. & Basu, III, 2328)."

[Quelle: The wealth of India : a dictionary of Indian raw materials & industrial products. -- Raw materials. -- Vol. IV. -- New Delhi : Council of scientific & industrial research, 1956. -- ISBN 81-85038-13-9. -- S. 35f.]

113. Tassa taṃ cittam aññāya,
sā therī tadanantaraṃ;
gahetvā tattha rājānaṃ,
upasaṅkamma taṃ taruṃ.

113.  Die Therī [Nonne] erkannte diesen Gedanken Konāgamana's, und ging mit dem dortigen König zu jenem Baum.

114. Lekhaṃ dakkhiṇasākhāya,
dāpetvāna mahiddhikā;
manosilāya chinnaṃ taṃ,
ṭhitaṃ hemakaṭāhake.
115. Iddhiyā bodhim ādāya,
sapañcasahabhikkhuṇī;
idhāgantvā mahārāja,
devatāparivāritā.
116. Sasuvaṇṇakaṭāhaṃ taṃ,
sambuddhena pasārite;
ṭhapesi dakkhiṇe hatthe,
taṃ gahetvā tathāgato.
117. Patiṭṭhāpetuṃ so rañño
’dā Samiddhassa taṃ tahiṃ;
Mahānomamhi uyyāne,
patiṭṭhāpesi bhūpati.

114./115./116./117. Die Wundermächtige ließ am Südzweig einen Strich aus rotem Realgar [s. oben Vers 80] anbringen. Der Zweig wurde durch Wundermacht so abgetrennt und in einen goldenen Topf gestellt. Mit diesem Zweig und 500 Nonnen kam sie umgeben von Gottheiten  hierher und übergab ihn mit dem goldenen Topf in die rechte Hand, die der vollkommene Buddha ihr entgegenstreckte. Der zur Wahrheit Gelangte nahm den Zweig entgegen und gab ihn dem König Samiddha, damit er ihn pflanze. Der König pflanzte den Baum der erlösenden Erkenntnis im Mahānoma-Park.

118. Tato gantvāna sambuddho,
Sirīsamālakuttare;
janassa dhammaṃ desesi,
nisinno Nāgamālake.

118. Dann ging der vollkommene Buddha nach nach nördlich der Sirīsa-[Albizia lebbeck]- Terrasse, er setzte sich auf die Nāga-Terrasse1 und verkündete dem Volk die Lehre.

Kommentar:

1 Nāga-Terrasse

"Nāgamālaka

A locality in Anurādhapura to the north of Sirīsamāla. Konāgamana Buddha preached the Dhamma there and twenty thousand people realized the truth. To the north was the Asokamālaka (Mhv.xv.118,153). In Nāgamālaka was the Silāsobbhakandaka cetiya, and, near it, Thūlatthana built another cetiya. MT.355."

[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.]

119. Taṃ dhammadesanaṃ sutvā,
dhammābhisamayo tahiṃ;
vīsatiyā sahassānaṃ,
pāṇānaṃ āsi bhūpati.

119. Als sie diese Lehrverkündigung hörten verstanden 20.000 Lebewesen die Lehre voll, König.

120. Pubbabuddhanisinnaṃ taṃ,
ṭhānaṃ gantvā pan' uttaraṃ;
nisinno tattha appetvā,
samādhiṃ vuṭṭhito tato.
121. Dhammaṃ desesi sambuddho,
parisāya tahiṃ pana;
dasapāṇasahassāni,
pattā maggaphalaṃ ahuṃ.

120./121.  Dann ging Konāgamana nach Norden zu dem Platz wo der vorhergehende Buddha [Kakusandha] gesessen war. Dort sitzend versetzte er sich in Versenkung. Als er aus der Versenkung heraustrat verkündete der vollkommene Buddha den Versammelten die Lehre. 10.000 Lebewesen erreichten den ersten Pfad samt Frucht [d.h. wurden Stromeingetretene].

122. Kāyabandhanadhātuṃ so,
manussehi namassituṃ;
datvā saparivāraṃ taṃ,
ṭhapetvā idha bhikkhuniṃ.
123. Saha bhikkhusahassena,
Mahāsumbañ ca sāvakaṃ;
ṭhapetvā idha sambuddho,
oraṃ Ratanamālato.
124. Ṭhatvā Sudassane māle,
janaṃ samanusāsiya;
sasaṅgho nabham
uggamma, jambudīpaṃ jino agā.

122./123./124.  Der vollkommene Buddha gab seinen Gürtel1 als Reliquie, damit die Menschen ihn verehren können. Er ließ die Nonne mit ihrem Gefolge sowie seinen Jünger Mahāsumbha mit 1000 Mönchen hier zurück. Auf unserer Seite des des Ratanamāla [der heutigen Ruwanaweli-Dagoba], auf dem Sudassanamāla unterwies der Eroberer das Volk und erhob sich mit dem Orden in die Luft und flog nach Jambudīpa [Indien].

Kommentar:

1 Gürtel (Kāyabandhana)

"Kāyabandhana

A girdle or a waistband or a belt for fastening the Antaravāsaka (the lower garment, the sarong), A monk is not allowed to go round a village or town without it. If one goes without putting on it, he is liable to commit the offence of Dukkata. (Cv. p. 226).

The Kāyabandhana may be a simple strap (Paṭṭikā) or one like the pig's tail (Sūkarantaka). (Paṭṭikaṃ sūkaranlakan ti ettha pakativītā vā macchakaṇakavāyimā vā paṭṭikā vaṭṭati. Sūkarantakaṃ nāma kuñcikākosakasaṇṭhanaṃ hoti.—SP. Vol. Ill, d. 1294). A Vidhā or buckle made of some cheap material like bone, iron, conch-shell, tin etc. (not of gold or silver) is fixed at its one end. (Cv. p. 226). The Kāyabandhana should not be made of many strings (Kalābukaṃ), nor should be made like a water snake (Deḍḍubhakaṃ), nor should be like the strings of the drum (Murajaṃ), nor should be like a Maidavīṇā. (Ibid, p. 226). If one uses a Kāyabandhana of such types, he is liable to commit the offence of Dukkaṭa (Ibid ; Cf, Ekarajjukaṃ pana muddikakāyabandhanaṃ ca sūkaranlakaṃ anulomenti.—SP. Vol. Ill, p. 1294).

The Bhikkhunis are not allowed to use long belt, nor are they allowed to use it very tightly so as to make their waist slim. They should use only that kind of belt which goes once round the waist (Ekapariyākata); otherwise the offence of Dukkaṭa is committed. (Cv. p. 386)."

[Quelle: Upasak C. S. (Chandrika Singh): Dictionary of early Buddhist Monastic terms : (based on Pali literature). -- Varanasi : Bharati Prakashan, 1975. -- III, 245 S. ; 25 cm. -- s.v.]

5.3. Buddha Kassapa's Besuch an der Stelle des späteren großen Stūpa

125. Imamhi kappe tatiyaṃ,
Kassapo gottato jino;
ahu sabbavidū satthā,
sabbalokānukampako.

125. In diesem Weltzeitalter war Kassapa aus dem gleichnamigen Clan (gotta) der dritte Eroberer [Buddha], der allwissende Lehrer, ein Erbarmer mit allen Welten.

Kommentar:

1 Kassapa

"Kassapa.

Also called Kassapa Dasabala to distinguish him from other Kassapas. The twenty-fourth Buddha, the third of the present aeon (the Bhaddakappa) and one of the seven Buddhas mentioned in the Canon.He was born in Benares, in the Deer Park at Isipatana, of brahmin parents, Brahmadatta and Dhanavati, belonging to the Kassapagotta. For two thousand years he lived in the household, in three different palaces, Hamsa, Yasa and Sirinanda. He had as chief wife Sunanda, by whom he begot a son, Vijitasena. Kassapa left the world, travelling in his palace (pasada), and practised austerities for only seven days. Just before his Enlightenment his wife gave him a meal of milk-rice, and a yavapāla named Soma gave him grass for his seat. His bodhi was a banyan-tree, and he preached his first sermon at Isipatana to a crore of monks who had renounced the world in his company. He performed the Twin-Miracle at the foot of an asana-tree outside Sundaranagara. He held only one assembly of his disciples; among his most famous conversions was that of a yakkha, Naradeva. His chief disciples were Tissa and Bharadvaja among monks, and Anulā and Uruvelā among nuns, his constant attendant being Sabbamitta. Among his patrons, the most eminent were Sumangala and Ghatīkara, Vijitasena and Bhadda. His body was twenty cubits high, and, after having lived for twenty thousand years, he died in the Setavya pleasaunce at Setavya in Kasi. Over his relics was raised a thūpa one league in height, each brick of which was worth one crore. It is said that there was a great difference of opinion as to what should be the size of the thūpa and of what material it should be constructed; when these points were finally settled and the work of building had started, the citizens found they had not enough money to complete it. Then an anāgāmī devotee, named Sorata, went all over Jambudīpa, enlisting the help of the people for the building of the thūpa. He sent the money as he received it, and on hearing that the work was completed, he set out to go and worship the thupa; but he was seized by robbers and killed in the forest, which later came to be known as the Andhavana."

[Malalasekera, G. P. <1899 - >: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- ISBN 0860132692. -- Vol. 1. -- S. 544. -- Dort Quellennachweise]

126. Mahāmeghavanaṃ āsi,
Mahāsāgaranāmakaṃ;
Visālaṃ nāma nagaraṃ, pacchimāya disāy’ ahu.

126. Der Mahāmeghavanahain hieß damals Mahāsāgara, die Hauptstadt Visāla lag im Westen. 

127. Jayanto nāma nāmena,
tattha rājā tadā ahu;
nāmena Maṇḍadīpo ti,
ayaṃ dīpo tadā ahu.

127. Dort war damals Jayanta König. Diese Insel [Lankā] hieß damals Maṇḍadīpa.

128. Tadā Jayantarañño ca,
rañño kaniṭṭhabhātu ca;
yuddhaṃ upaṭṭhitaṃ āsi,
bhiṃsanaṃ sattahiṃsanaṃ.

128. Damals war zwischen König Jayanta und seinem jüngsten Bruder ein grausamer lebenszerstörender Krieg ausgebrochen.

129. Kassapo so dasabalo,
tena yuddhena pāṇinaṃ;
mahantaṃ byasanaṃ disvā,
mahākāruṇiko muni.

129. Kassapa, der barmherzige Weise, der die zehn Kräfte1 eines Buddha besaß, sah das große Unglück, das dieser Krieg über die Lebewesen brachte. 

Kommentar:

1 s. oben zu Vers 60

130. Taṃ hantvā sattavinayaṃ,
pavattiṃ sāsanassa ca;
kātuṃ imasmiṃ dīpasmiṃ,
karuṇābalacodito.
131. Vīsatiyā sahassehi,
tādīhi parivārito;
nabhasāgamma aṭṭhāsi,
Subhakūṭamhi pabbate.

130./131. Um indem er diesen Krieg zerstört den Wesen auf dieser Insel rechtes Verhalten beizubringen und den Fortschritt der Religion zu bewirken, ging Kassapa, von Mitleid bewegt, mit 20.000 Arhants durch die Luft und landete auf dem Sumanakūṭa-Berg [Adams Peak].

Kommentar:

Die Anlässe für das Kommen der drei Buddhas:

sind die grundlegenden Bedrängnisse des Menschen. Sie entsprechen den vier apokalyptischen Reitern Pest, Krieg, Teuerung (= Hunger), Tod


Abb.: Dürer, Albrecht <1471 - 1528>: Die vier apokalyptischen Reiter. -- Holzschnitt aus: Apocalypsis cum figuris. -- Nürnberg, 1511

6:1 καὶ εἶδον ὅτε ἤνοιξεν τὸ ἀρνίον μίαν ἐκ τῶν ἑπτὰ σφραγίδων, καὶ ἤκουσα ἑνὸς ἐκ τῶν τεσσάρων ζῴων λέγοντος ὡς φωνὴ βροντῆς, ἔρχου.

6:2 καὶ εἶδον, καὶ ἰδοὺ ἵππος λευκός, καὶ ὁ καθήμενος ἐπ᾽ αὐτὸν ἔχων τόξον, καὶ ἐδόθη αὐτῶ στέφανος, καὶ ἐξῆλθεν νικῶν καὶ ἵνα νικήσῃ.

6:3 καὶ ὅτε ἤνοιξεν τὴν σφραγῖδα τὴν δευτέραν, ἤκουσα τοῦ δευτέρου ζῴου λέγοντος, ἔρχου.

6:4 καὶ ἐξῆλθεν ἄλλος ἵππος πυρρός, καὶ τῶ καθημένῳ ἐπ᾽ αὐτὸν ἐδόθη αὐτῶ λαβεῖν τὴν εἰρήνην ἐκ τῆς γῆς καὶ ἵνα ἀλλήλους σφάξουσιν, καὶ ἐδόθη αὐτῶ μάχαιρα μεγάλη.

6:5 καὶ ὅτε ἤνοιξεν τὴν σφραγῖδα τὴν τρίτην, ἤκουσα τοῦ τρίτου ζῴου λέγοντος, ἔρχου. καὶ εἶδον, καὶ ἰδοὺ ἵππος μέλας, καὶ ὁ καθήμενος ἐπ᾽ αὐτὸν ἔχων ζυγὸν ἐν τῇ χειρὶ αὐτοῦ.

6:6 καὶ ἤκουσα ὡς φωνὴν ἐν μέσῳ τῶν τεσσάρων ζῴων λέγουσαν, χοῖνιξ σίτου δηναρίου, καὶ τρεῖς χοίνικες κριθῶν δηναρίου· καὶ τὸ ἔλαιον καὶ τὸν οἶνον μὴ ἀδικήσῃς.

6:7 καὶ ὅτε ἤνοιξεν τὴν σφραγῖδα τὴν τετάρτην, ἤκουσα φωνὴν τοῦ τετάρτου ζῴου λέγοντος, ἔρχου.

6:8 καὶ εἶδον, καὶ ἰδοὺ ἵππος χλωρός, καὶ ὁ καθήμενος ἐπάνω αὐτοῦ ὄνομα αὐτῶ [ὁ] θάνατος, καὶ ὁ ᾅδης ἠκολούθει μετ᾽ αὐτοῦ· καὶ ἐδόθη αὐτοῖς ἐξουσία ἐπὶ τὸ τέταρτον τῆς γῆς, ἀποκτεῖναι ἐν ῥομφαίᾳ καὶ ἐν λιμῶ καὶ ἐν θανάτῳ καὶ ὑπὸ τῶν θηρίων τῆς γῆς.

"Und ich sah, dass das Lamm das erste der sieben Siegel auftat, und ich hörte eine der vier Gestalten sagen wie mit einer Donnerstimme: Komm! Und ich sah, und siehe, ein weißes Pferd. Und der darauf saß, hatte einen Bogen, und ihm wurde eine Krone gegeben, und er zog aus sieghaft und um zu siegen.

Und als es das zweite Siegel auftat, hörte ich die zweite Gestalt sagen: Komm! Und es kam heraus ein zweites Pferd, das war feuerrot. Und dem, der darauf saß, wurde Macht gegeben, den Frieden von der Erde zu nehmen, dass sie sich untereinander umbrächten, und ihm wurde ein großes Schwert gegeben.

Und als es das dritte Siegel auftat, hörte ich die dritte Gestalt sagen: Komm! Und ich sah, und siehe, ein schwarzes Pferd. Und der darauf saß, hatte eine Waage in seiner Hand. (6)Und ich hörte eine Stimme mitten unter den vier Gestalten sagen: Ein Maß Weizen für einen Silbergroschen und drei Maß Gerste für einen Silbergroschen; aber dem Öl und Wein tu keinen Schaden!

Und als es das vierte Siegel auftat, hörte ich die Stimme der vierten Gestalt sagen: Komm! Und ich sah, und siehe, ein fahles Pferd. Und der darauf saß, dessen Name war: Der Tod, und die Hölle folgte ihm nach. Und ihnen wurde Macht gegeben über den vierten Teil der Erde, zu töten mit Schwert und Hunger und Pest und durch die wilden Tiere auf Erden."

(Offenbarung 6,1 - 8)

132. Tattha ṭhito adhiṭṭhāsi,
narissara munissaro;
sabbe maṃ ajja passantu,
Maṇḍadīpamhi mānusā.

132. Herr der Menschen, dort stehend entschied der Herr der Weisen, der große Weise: "Alle Menschen auf der Maṇḍainsel sollen mich heute sehen.

133. Āgantukāmā sabbe va,
mānusā mama santikaṃ;
āgacchantu akicchena,
khippañ cā ti mahāmuni.

133.. Alle Menschen, die kommen wollen, sollen zu mir kommen, schnell und ohne Schwierigkeiten."

134. Obhāsantaṃ munindaṃ taṃ,
obhāsentañ ca pabbakaṃ;
rājā ca nāgarā ceva,
disvā khippaṃ upāgamuṃ.

134. Als der König und die Städter den König der Weisen sahen, der leuchtete und den Berg beleuchtete, kamen sie schnell zu ihm.

135. Attano attano patta-vijayāya janā bahū;
devatā balidānatthaṃ, taṃ pabbatamupāgatā.
136. Devatā iti maññiṃsu, sasaṅghaṃ lokanāyakaṃ;
rājā ca so kumāro ca, yuddhamujjhiṃsu vimhitā.

135./136.. Die Leute, die zu diesem Berg gegangen waren, um den Gottheiten Opfer darzubringen, damit jeweils ihre Seite siege, glaubten, dass der Führer der Welt und die Ordensmitglieder Gottheiten seien. Der König und jener Prinz hielten verwundert den Kampf an.

137. Rājā so munirājaṃ taṃ,
 atihaṭṭho ’bhivādiya;
nimantayitvā bhattena,
ānetvā purasantikaṃ.

137. Der König grüßte den König der Weisen äußerst freudig, lud ihn zum Essen ein und brachte ihn zur Stadt.

138. Sasaṅghassa munindassa,
nisajjāraham uttamaṃ;
ramaṇīyam idaṃ ṭhānam
asambādhanti cintiya.
139. Kārite maṇḍape ramme,
pallaṅkesu varesu taṃ;
nisīdāpesi sambuddhaṃ,
sasaṅghaṃ idha bhūpati.

138./139.. Da er diesen großartigen, lieblichen, weiten Ort für würdig hielt, dass der Herr der Weisen und der Orden dort lagerten, ließ der König den vollkommenen Buddha und den Orden hier Platz nehmen auf kostbaren Sitzen in einem von ihm errichteten lieblichen Pavillon.

140. Nisinnam idha passantā,
sasaṅghaṃ lokanāyakaṃ;
dīpe manussā ānesuṃ,
paṇṇākāre samantato.

140. Als sie den hier sitzenden Führer der Welten und den Orden sahen, brachten die Menschen auf der Insel von überall her Gaben.

141. Attano khajjabhojjehi,
tehi teh' ābhatehi ca;
santappesi sasaṅghaṃ taṃ,
rājā so lokanāyakaṃ.

141. Der König speiste den Führer der Welt und den Orden mit eigener harter und weicher Speise sowie mit Speisen, die von verschiedenen Leuten herbeigebracht wurden.

142. Idheva pacchābhattaṃ taṃ,
nisinnassa jinassa so;
Mahāsāgaram uyyānaṃ,
rājādā dakkhiṇaṃ varaṃ.

142. Nach dem Essen schenkte der König dem Eroberer, der genau an dieser Stelle (wo wir jetzt sitzen) saß, den Mahāsāgara-Park [d.h. den jetzigen Mahāmegha-Hain] als wertvolle Gabe.

143. Akālapupphalaṅkāre
Mahāsāgarakānane;
paṭiggahīte buddhena,
akampittha mahāmahī.

143. Als der Buddha den Mahāsāgara-Hain, der außerhalb der Blütezeit voll Blumenpracht war, entgegengenommen hatte, bebte die Erde.

144. Ettheva so nisīditvā,
dhammaṃ desesi nāyako;
tadā vīsasahassāni,
pattā maggaphalaṃ narā.

144. Der Führer saß hier und verkündete die Lehre. 20.000 Personen erreichten den Pfad und die Frucht [d.h. wurden Stromeingetretene].

145. Divāvihāraṃ katvāna,
Mahāsāgarakānane;
sāyaṇhe sugato gantvā,
pubbabodhiṭṭhitaṃ mahiṃ.

145. Der Eroberer verbrachte den Tag im Mahāsāgara-Hain. Am Abend ging er zum Platz,  wo der frühere Baum der erlösenden Erkenntnis gestanden hatte.

146. Nisinno tattha appetvā,
samādhiṃ vuṭṭhito tato;
iti cintesi sambuddho,
hitatthaṃ dīpavāsinaṃ.

146. Dort sitzend versetzte er sich in Versenkung. Als er aus der Versenkung heraustrat, dachte der vollkommene Buddha zum Heil der Bewohner der Insel Folgendes:

147. Ādāya dakkhiṇaṃ sākhaṃ,
mama nigrodhabodhito;
Sudhammā bhikkhuṇī etu,
idāni sahabhikkhuṇī.

147. "Die Nonne Sudhammā soll mit anderen Nonnen hierher kommen und den Südzweig des Baums meiner erlösenden Erkenntnis, des Banyan-Baums1 mitbringen."

Kommentar:

1 Banyan-Baum: Ficus benghalensis


Abb.: Der Mahābodhi-Baum Kassapa's, Bharhut, 150/100 v. Chr.


Abb.: Banyan (Ficus benghalensis)
[Bildquelle: Dey. -- http://www.flickr.com/photos/dey/38160473/. -- Creative Commons Lizenz. -- Zugriff am 2006-05-26.]


Abb.: Banyan (Ficus benghalensis) und Bo-Baum (Ficus religiosa)

[Quelle der Abb.: Polunin, Oleg ; Stainton, Adam: Flowers of the Himalaya. -- Delhi [u.a.] : Oxford University Press, ©1984. -- ISBN 0-19-564187-6. -- S. 502]

"Die Banyan-Feige (Ficus benghalensis), auch Banyanbaum oder Bengalische Feige genannt, ist eine Art der Untergattung Urostigma aus der Gattung der Feigen (Ficus) in der Familie der Maulbeergewächse (Moraceae). Die Art ist ursprünglich in Süd- und Westindien beheimatet, ist mittlerweile jedoch in den gesamten Tropen zu finden. Fälschlicherweise werden auch andere Arten der Untergattung Urostigma, z.B. die Großblättrige Feige, gelegentlich als Banyanbaum bezeichnet.

Beschreibung

Der Banyan wächst epiphytisch auf einem beliebigen Wirtsbaum, der zunächst keinen Schaden nimmt, da der Banyan kein Schmarotzer ist. Er sendet Luftwurzeln aus, die sich mit der Zeit zu einem dichten Netz entwickeln. Haben die Wurzeln den Boden erreicht, kommt es zu einem Wachstumsschub, da die Pflanze nun nicht mehr ausschließlich auf das Substrat, das sich auf dem Wirtsbaum angesammelt hat, angewiesen ist. Mit zunehmendem Wachstum wird der Wirtsbaum erdrückt und stirbt schließlich ab.

Banyanbäume können gewaltige Dimensionen erreichen. Sie werden über 30 Meter hoch. Die zunehmende Zahl der Luftwurzeln entwickelt sich zu mehreren Stämmen mit zum Teil beträchtlichem Umfang. Auf diese Weise kann der Banyanbaum mit der Zeit eine Bodenfläche von mehreren Hundert Quadratmetern bedecken. Der außergewöhnlich umfangreiche Baum in dem untenstehenden Bild hat eine mannsgroße Öffnung und wird als Portal zu einem Eingeborenendorf benutzt.

Der Banyanbaum hat große, ledrige Blätter und Nebenblätter sind vorhanden. Wie bei allen Ficus-Arten ist pro Blatt nur ein Nebenblatt zu erkennen (es wird aber entwicklungsgeschichtlich auch aus zwei Nebenblättern durch Verwachsung gebildet). Blüten und Früchte sind nur unscheinbar. Die Feigen werden gerne von Vögeln gefressen, was zur Verbreitung der Bäume über den Vogelkot beiträgt. Das Holz ist nur von geringem wirtschaftlichen Nutzen.

Bei vielen Völkern gilt der Banyanbaum als Sitz von Geistern. Die Batak auf der Insel Sumatra pflanzen Banyanbäume in der Nähe ihrer Dörfer, um den Geistern ihrer Ahnen eine Wohnstätte zu bieten.

In Indien wird der Banyanbaum als heiliger Baum verehrt. Sein Holz wird für die im hinduistischen Glauben übliche Verbrennung der Toten verwendet."

[Quelle: http://de.wikipedia.org/wiki/Banyan-Feige. -- Zugriff am 2006-05-11]

148. Tassa taṃ cittam aññāya,
sā therī tadanantaraṃ;
gahetvā tattha rājānaṃ,
upasaṅkamma taṃ taruṃ.

148.  Die Therī [Nonne] erkannte diesen Gedanken Kassapa's, und ging mit dem dortigen König zu jenem Baum.

149. Lekhaṃ dakkhiṇasākhāya,
dāpetvāna mahiddhikā;
manosilāya chinnaṃ taṃ,
ṭhitaṃ hemakaṭāyake.
150. Iddhiyā bodhim ādāya,
sapañcasatabhikkhuṇī;
idhānetvā mahārāja,
devatāparivāritā.
151. Sasuvaṇṇakaṭāhaṃ taṃ,
sambuddhena pasārite;
ṭhapesi dakkhiṇe hatthe,
taṃ gahetvā tathāgato.
152. Patiṭṭhāpetuṃ rañño ’dā,
Jayantassa sa taṃ tahiṃ;
Mahāsāgarauyyāne,
patiṭṭhāpesi bhūpati.

149./150./151./152. Die Wundermächtige ließ am Südzweig einen Strich aus rotem Realgar [s. oben Vers 80] anbringen. Der Zweig wurde durch Wundermacht so abgetrennt und in einen goldenen Topf gestellt. Mit diesem Zweig und 500 Nonnen kam sie umgeben von Gottheiten  hierher und übergab ihn mit dem goldenen Topf in die rechte Hand, die der vollkommene Buddha ihr entgegenstreckte. Der zur Wahrheit Gelangte nahm den Zweig entgegen und gab ihn dem König Jayanta, damit er ihn pflanze. Der König pflanzte den Baum der erlösenden Erkenntnis im Mahāsāgara-Park.

153. Tato gantvāna sambuddho,
Nāgamāḷakauttare;
janassa dhammaṃ desesi,
nisinno ’sokamāḷake.

153. Dann ging der vollkommene Buddha nach nach nördlich von der Nāga-Terrasse, er setzte sich auf die Asoka-Terasse und verkündete dem Volk die Lehre.

Kommentar:

1 Asoka-Terasse

"Asokamālaka

One of the spots in the Mahāsāgara garden, north of the Nāgamālaka, where the Buddha Kassapa preached to the assembled populace on his visit to Ceylon. Four thousand people were converted (Mhv.xv.153ff).

Later King Asela erected a cetiya there. MT. 358."

[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.]

154. Taṃ dhammadesanaṃ sutvā,
dhammābhisamayo tahiṃ;
ahu pāṇasahassānaṃ,
catunnaṃ manujādhipa.

154. Als sie diese Lehrverkündigung hörten verstanden 4.000 Lebewesen die Lehre voll, König.

155. Pubbabuddhanisinnaṃ taṃ,
ṭhānaṃ gantvā pan' uttaraṃ;
nisinno tattha appetvā,
samādhiṃ vuṭṭhito tato.
156. Dhammaṃ desesi sambuddho,
parisāya tahiṃ pana;
dasapāṇasahassāni,
pattamaggaphalān’ ahuṃ.

155./156.  Dann ging Kassapa nach Norden zu dem Platz wo die vorhergehenden Buddha [Kakusandha und Konāgamana] gesessen waren. Dort sitzend versetzte er sich in Versenkung. Als er aus der Versenkung heraustrat verkündete der vollkommene Buddha den Versammelten die Lehre. 10.000 Lebewesen erreichten den ersten Pfad samt Frucht [d.h. wurden Stromeingetretene].

157. Jalasāṭikadhātuṃ so,
manussehi namassituṃ;
datvā saparivāraṃ taṃ
ṭhapetvā idha bhikkhuṇiṃ.
158. Saha bhikkhusahassena,
Sabbanandañ ca sāvakaṃ;
ṭhapetvā nadīto oraṃ,
so Sudassanamāḷato.
159. Somanasse māḷakasmiṃ,
janaṃ samanusāsiya;
sasaṅgho nabham uggantvā,
Jambudīpaṃ jino agā.

157./158./159.  Der Eroberer gab sein Badegewand1 als Reliquie, damit die Menschen es verehren können. Er ließ die Nonne mit ihrem Gefolge sowie seinen Jünger Sabbananda mit 1000 Mönchen hier zurück. Auf unserer Seite des Flusses und des Sudassanamāla, auf der Somanassa-Terrasse unterwies der Eroberer das Volk und erhob sich mit dem Orden in die Luft und flog nach Jambudīpa [Indien].

Kommentar:

1 Badegewand (jalasāṭikā = vassikasāṭikā)

"Vassikasāṭikā

A cloth for taking bath in the rains during the rainy sseason. It is one of the eleven cīvaras (robes) of the moks. The period of 'finding out' (pariyesanakāla) this cīvara includes the last month of the summer and the three months of the rainy season. This cloth may be used during all the months of the rainy season and also a fortnight before the rains. If this cīvara is obtained and used out of the season, an offence of Nissaggiya-pācittiya is committed. (Rule No. 24; Para. pp. 358 360; Pm. (B), pp. 9-10; Cf. SP. Vol. II, pp. 730-733).

The size of this robe should be six sugata-spans in length and two and a half in breadth. (Pac. p. 229; Pm. (B), p. 19).

The monks used to take their bath naked in the rains and so the Buddha recommended this vassikasāṭikā. (Mv. p. 310). The vassikasāṭikā when got, must be carried by the monk himself; except under the following circumstances: If he is sick, or when going out of the Sīmā, or crossing a river, or when the retention of it is safe in the Vihāra under lock and key; or if it is not yet prepared. (Gilāno vā hoti, nissīmaṃ gantuṃ vā hoti, vassikasāṭikā akatā vā hoti vippakatā vā. — Ibid. p. 314)."

[Quelle: Upasak C. S. (Chandrika Singh): Dictionary of early Buddhist Monastic terms : (based on Pali literature). -- Varanasi : Bharati Prakashan, 1975. -- III, 245 S. ; 25 cm. -- s.v.]

5.4. Buddha Gotama's Besuch an der Stelle des späteren großen Stūpa

Siehe Kapitel 1: Buddhas Besuche in Sri Lanka

160. Ahu imasmiṃ kappasmiṃ,
catutthaṃ Gotamo jino;
sabbadhammavidū satthā,
sabbalokānukampako.

160. In diesem Weltzeitalter war Gotama der vierte Eroberer [Buddha], der alle Gesetzmäßigkeiten und Wirklichkeiten kennende Lehrer, ein Erbarmer mit allen Welten.

161. Paṭhamaṃ so idhāgantvā,
yakkhaniddhamanaṃ akā;
dutiyaṃ punar āgamma,
nāgānaṃ damanaṃ akā.

161. Als der das erste Mal1 hierher kam, hat er die Yakkha's vertrieben; als er das zweite Mal2 kam, hat der die Nāga's gebändigt.

1 siehe Kapitel 1, Vers 17ff.

2 siehe Kapitel 1, Vers 44ff

162. Kalyāṇiyaṃ Maṇi-
akkhināgenābhinimantito;
tatiyaṃ punar āgamma,
sasaṅgho tattha bhuñjiya.

162. Vom Nāga Maniakkhi  nach Kalyāna [Kelaniya] eingeladen, kam er ein drittes Mal1 und speiste dort. mit dem Orden.

Kommentar:

1 siehe Kapitel 1, Vers 71ff.

163. Pubbabodhiṭhitaṭṭhānaṃ,
thūpaṭhānamidampi ca;
paribhogadhātuṭhānañ ca,
nisajjāyopabhuñjiya.

163. Dann ließ er sich an folgenden Orten1 nieder und nutze sie

Kommentar:

1 siehe Kapitel 1, Vers 80ff.

164. Pubbabuddhaṭhitaṭṭhānā,
oraṃ gantvā mahāmuni;
Laṃkādīpe lokadīpo,
manussābhāvato tadā.
165. Dīpaṭṭhadevasaṅghañ ca,
nāge samanusāsiya;
sasaṅgho nabham uggantvā,
Jambudīpaṃ jino agā.

164./165. Dann ging der große Weise auf unsere Seite vom Ort, wo die früheren Buddhas gestanden waren und die Rettungsinsel der Welten (die Leuchte der Welten) belehrte auf der Lankā-Insel -- da es damals auf ihr keine Menschen gab -- die versammelten Götter, die auf der Insel wohnten, sowie Nāga's. Dann erhob er sich der Eroberer mit dem Orden in die Luft und flog nach Jambudīpa [Indien].

5.5. Prophezeiung des Stūpabaus durch Dutthagāmaṇī

166. Evaṃ ṭhānamidaṃ rāja,
catubuddhanisevitaṃ;
tasmiṃ ṭhāne mahārāja,
thūpo hessati ’nāgate.
167. Buddhasārīradhātūnaṃ,
doṇadhātunidhānavā;
vīsaratanasatucco,
Hemamālī ti vissuto.

166./167. So, König, ist dieser Platz von vier Buddhas beehrt worden. An diesem Platz wird in Zukunft ein Stūpa stehen. Er wird eine Reliquienkammer für ein Doṇa1 der Körperreliquien des Buddha enthalten und wird 120 Ellen2 hoch sein. Bekannt wird er sein unter dem Namen Hemamālī2.

Kommentar:

1 Doṇa: ein bestimmtes Hohlmaß

2 Ratana: Längenmaß: nach Mahāvāṃsa, Kapitel 27, Vers 3, identisch mit hattha = Elle. Elle (hattha): die Länge vom Ellbogen bis zur Spitze des Mittelfingers, oft = 24 aṅgula, d.h.  ca. 45 cm. 120 hattha ist also ca. 54 m.

3 ein anderer Name für den Mahāthūpa

168. Ahameva kārapessāmi,
iccāha pathavissaro;
idha aññāni kiccāni,
bahūni tava bhūmipa.

168. Da sprach der König: "Ich selbst will diesen Stūpa errichten." "König, du hast hier viele andere Aufgaben.

169. Tāni kārehi nattā te,
kāressati imaṃ pana;
Mahānāgassa te bhātu,
uparājassa atrajo.
170. Yaṭṭhālāyakatisso ti,
rājā hessat’ anāgate;
rājā Goṭhābhayo nāma,
tassa putto bhavissati.
171. Tassa putto Kākavaṇṇa-
tisso nāma bhavissati;
tassa rañño suto rāja,
mahārājā bhavissati.
172. Duṭṭhagāmaṇisaddena,
pākaṭo ’bhayanāmako;
kāressatī’dha thūpaṃ so,
mahātejiddhivikkamo.

169./170./171./172.  Lass diese ausführen. Ein [Ur]neffe von dir wird diesen Stūpa errichten lassen. Der Sohn Yaṭṭhālāyakatissa1 deines Bruders, des Vizekönigs Mahānāga2 wird König sein. Sein Sohn wird König Goṭhābhaya3 sein, dessen Sohn wird Kākavaṇṇatissa4 sein, dessen Sohn, König, wird ein großer König sein, Abhaya, berühmt unter dem Namen Duṭṭhagāmaṇī4. Dieser, groß an Macht, Wunderkraft und Kühnheit, wird hier einen Stūpa errichten lassen.

Kommentar: 

Zum Stammbaum Duṭṭhagāmaṇī's siehe Kapitel 22.

1 Yaṭṭhālāyakatissa

"Yaṭṭhālatissa, Yaṭṭhālayakatissa

Son of Mahānāga, who was a brother of Devānampiyatissa.

His son was Gothabhaya and his grandson Kākavannatissa, father of Dutthagāmani (Mhv.xv.170).

He was born in the Yatthāla-vihāra (Mhv.xxii.10) and ruled in Rohana.

Among his works was the construction of the five storied pāsāda at Kalyānī. Cv.lxxxv.64."

[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.]

2 Mahānāga

"Mahānāga.

Son of Mutasiva and viceroy of Devānampiyatissa. His wife was Anulā, for whose ordination Sanghamittā came over from Jambudīpa (Mhv.xiv.56; Dpv.xi.6; xvii.75). His second wife was a foolish woman who tried to poison him in order to get the throne for her son. While he was building the Taraccha tank, she sent him some mangoes, the top one of which, intended for him, was poisoned. But it was her son who ate the mango and died. Mahānāga thereupon went to Rohana, where he founded the dynasty of that name at Mahāgāma. His son was Yatthālayaka Tissa. Mahānāga built the Nāgamahā vihāra and the Uddhakandara vihāra. Mhv.xxii.2ff."

[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.]

3 Goṭhābhaya

"Goṭhakābhaya, Goṭhābhaya.

A king of the Rohana dynasty; son of Yatthālayakatissa and father of Kākavannatissa (Mhv.xv.170; xxii.11). He is sometimes called Abhaya. E.g., Mhv.xxiii.10, 56."

[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.]

4 Duṭṭhagāmaṇī

"Duṭṭhagāmaṇī-Abhaya

King of Ceylon (101-77 B.C.) He was the son of Kākavannatissa (ruler of Mahāgāma) and of Vihāradevī, and was called Gāmani-Abhaya. The antenatal cravings of his mother showed that he would be a great warrior, and his father gathered at his court the most famous warriors of the land skilled in various ways. Chief among them were Nandhimitta, Sūranimila, Mahāsona, Gothaimbara, Theraputtābhaya, Bharana, Velusumana, Khañjadeva, Phussadeva and Labhiyavasabha. Abhaya early showed signs of an adventurous disposition, and resented the confined limits of his father's kingdom, bounded on the north by the Mahāvāluka-nadī, on the further bank of which lay the Sinhalese country ruled by the Damilas. Abhaya was constantly refused permission by his father to fight the Damilas and fled in anger to the hills, whence he sent his royal father a woman's garment, to indicate that he was no man. This earned for him the nickname of Duttha, which always stuck to him. At his father's death he had to fight with his brother Tissa (afterwards Saddhā-Tissa) for the possession of the throne. He was first defeated at Cūlanganiyapitthi, but later he was victorious, and the Sangha brought about a reconciliation between the brothers. When fully prepared, Dutthagāmani marched against the Damila king, Elāra. He rode his state elephant, Kandula, born on the same day as himself. He commenced operations at Mahlyangana, capturing fort after fort, manned by Elāra's followers, and fought his way down to Mahāvāluka-nadī, where he pitched his camp at Kandhāvārapitthi, near Vijitapura, where were concentrated the Damilas. After a siege of four months Vijitapura fell, and Dutthagāmani advanced through Girilaka and Mahelanagara to Kāsapabbata near Anurādhapura, the capital. (Mhv.xxv.75. It is said that in the course of his journey from Mahāgāma to Anurādhapura he captured thirty-two fortresses manned by the Damilas). There he waited for the onset of Elāra and, in the battle that ensued, Elāra was defeated and fled towards the capital, but he was pursued by Dutthagāmani and slain by him in single combat close to the southern gate of the city. Elāra's body was burnt with royal honours, and Dutthagāmani built a tomb over the ashes and decreed that no music should be played by people passing it, a decree that was for long honoured. This act of chivalry, so much in contrast with the usual conduct of victors, earned for Dutthagāmani great honour. Later, he defeated reinforcements from India under Bhalluka, nephew of Elāra, and thus became sole monarch of Lanka.

On the seventh day after his final victory, he celebrated a water festival at the Tissavāpi and, at its conclusion, built the Maricavatthi-thūpa (q.v.) on the spot where his spear, containing the relic of the Buddha, given by the monks at Tissamahārāma, remained firmly embedded, no one being able to remove it. From now onwards, consoled by the arahants of Piyangudīpa, who absolved him from blame for the slaughter of his enemies, he began his great works of piety, after having distributed largesse to his generals and soldiers. He first built the Lohapāsāda (q.v.) of nine stories, resembling the palace of Bīranī, the plan of which was brought to him from Tusita by arahants. He then began his greatest achievement, the Mahā Thūpa, erected on a site visited by the Buddha during his third visit to Ceylon. The devas, led by Sakka, provided the necessary materials, discovered in various parts of the island, and he began work immediately, on the full-moon day of Vesākha. Great celebrations marked the inauguration of the mighty task, plans of various builders were inspected before the final choice and no free work was allowed to be done. After the relics, obtained by the arahant Sonuttara from the Nāga-world, had been enshrined in unparalleled splendour and with great feasting, but before the chatta of the cetiya and the plaster work could be finished, Dutthagāmani fell ill. Saddhā-Tissa was summoned from Dīghavāpi, and he covered the cetiya with white cloth and crowned it with a spire of bamboo, that the king, before his death, might visualize his great work in its complete form. Theraputtābhaya, a former general, now become an arahant, and living in the Pañjalipabbata, was at the king's side at the time of his death and consoled him with reminders of the great merit he had accumulated during his life. A record of the king's good deeds was read by his secretary, from which it would appear that the king had erected ninety-nine other vihāras, besides the buildings already mentioned. He had once tried to preach in the Lohapāsada, but was so overcome by nervousness that, realizing how difficult was the task of the preacher, he ordered special benefactions for those who preached the Doctrine. Two gifts made by him are recorded as of very special merit - one was the sale of his special earrings to procure food for five theras during the Akkhakkhāyika famine, the other was his gift of food during his flight from Cūlanganiya-pitthi (For details see Mhv.xxxii.49ff; also AA.i.365f). He was starving, and his minister Tissa procured a meal for him, but as he never ate without offering some of the food to the monks, he wished for a monk to appear before him. When a thera did so appear, he gave him all he had. He was told later, on his death bed, by Theraputtābhaya, that this food was divided among many thousands of arahants so that the merits of the donor might increase manifold.

It is said that after death Dutthagāmani was born in the Tusita-world, there to await the appearance of Metteyya Buddha. He will then become the chief disciple of that Buddha, and his parents will be the parents of Metteyya. Before his birth, as the son of Kākavannatissa, he was a sāmanera of Kotapabbata-vihāra. He fell ill through his hard work on behalf of the Sangha at the Akāsa-cetiya near Cittalapabbata, and as he lay dying in the Sīlāpassaya-parivena, Vihāradevī visited him at the suggestion of an arahant thera, and after much difficulty persuaded him to be reborn in this world as her son. (These particulars relating to Dutthagāmanī are summarised from Mhv. chaps.xxii.-xxxii; Dpv.xviii.53; xix.1ff; Sp.i.102).

Dutthagāmanī is regarded as the hero of the Mahāvamsa epic. His son was Sāliya, who, however, did not succeed him, preferring to marry a candāla maiden, Asokamālā. Dutthagāmanī's successor, therefore, was Saddhātissa.

The Dhammapada Commentary (DhA.iv.50) mentions a minister of Dutthagāmani called Lakuntaka-atimbara, whose wife was Sumanā.

Dutthagāmanī lived to the age of sixty-eight (Mhv.xxiv.47).

Once, after his conquest of the Damilas, he was unable to sleep for a whole month, then, at the suggestion of the monks, he took the fast of the eight vows and eight monks chanted to him the Cittayamaka. He fell asleep during the chanting."

[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.]

6. Errichtung einer Gedenksäule

173. Iccāha thero therassa,
vacanen’ idha bhūpati;
ussāpesi silāṭhambhaṃ,
taṃ pavattiṃ likhāpiya.

173. So sprach der Thera [Mahinda]. Wegen der Worte des Thera ließ der König auf einer Steinsäule eine Inschrift über diese Vorgänge anbringen und sie hier aufstellen.

7. Verkündigung des Feuerflammengleichnisses

174. Rammaṃ Mahāmeghavanaṃ,
Tissārāmaṃ mahāmati;
Mahāmahindathero so,
paṭiggayha mahiddhiko.
175. Akampo kampayitvāna,
mahiṃ ṭhānesu aṭṭhasu;

174./175a. Als der weise wundermächtige große Thera Mahinda den lieblichen Mahāmeghahain, den Tissārāma1, entgegennahm, hatte  er, der Unerschütterliche, bei acht2 Gelegenheiten/an acht Orten bewirkt, dass die Erde bebte.

Kommentar: 

1 ein anderer Name für den Mahāmeghavana

2 acht ist die Zahl des edlen achtfachen Weges.

Die acht Gelegenheiten bzw. Orte, bei denen die Erde bebte, sind:

  1. Schenkung des Mahāmeghavanaparks (Vers 24/25)
  2. zukünftige Terrasse für Zeremonien (malaka) (Vers 28/29)
  3. zukünftiger Teich mit Warmbadehaus (Vers 30/31)
  4. zukünftiger Ort des Bodhi-Baums (Vers 33/34)
  5. zukünftiges Uposatha-gebäude (Vers 37)
  6. zukünftiger Ort der Gabenverteilung (Vers 45/46)
  7. zukünftige Catussālā = Speisessal für die Mönche (Vers 47 - 50)
  8. zukünftiger großer Stūpa (Vers 55/56)

Dabei liegt Sri Lanka außerhalb aller Erdbebenzentren, wie folgende Karte der Erdbeben von 1963 bis 1998 zeigt (anders verhält es sich mit den Auswirkungen von Seebeben: Tsunami!):


Abb.: Erbeben-Epizentren 1968 bis 1998

[Quelle der Abb.: NASA. -- http://denali.gsfc.nasa.gov/dtam/seismic/. -- Zugriff am 2006-05-15]

Erdbeben spielen in der buddhistischen Literatur eine große Rolle:

"EARTHQUAKE (Pali paṭhavi-kampā, °cala, °calana or bhūmi-kampā, °cala, °calana; Sanskrit pṛthvi-kampā, °calana or bhūmi-kampā, °calana).

Eight reasons for the occurrence of earthquakes are enumerated by the Buddha in the Sutta Piṭaka (D. II. pp. 107 f.; A. IV, pp. 312 f.; see also Divy. p. 204). In the Mahāparinibbāna Suttanta of the Dīgha-nikāya (II. p. 72 f.) it is related that Ānanda, being incapable of comprehending the suggestion of his master, failed to request him to live longer. Māra then approached the Buddha and the latter renounced his remaining life span (āyusaṃkhāram ossaji), declaring that within three months time he would attain parinibbāna. It is stated that a mighty earthquake 'awful and terrible, bursting forth the thunders of heaven' (bhiṃsanako lomahaṃso deva-dundubhiyo phaliṃsu) took place at this utterance. Ānanda then inquired as to the reasons, proximate and remote, for the occurrence of a great earthquake (ko nu kho hetu ko paccayo mahato bhūmicalassa pātubhavayā ti?). At this point the Buddha avails himself of the opportunity to enumerate the eight reasons for the quaking of the great earth.

The first, the most significant for Buddhist cosmogonical studies, deals with the physical aspect of an earthquake: the Buddha says. "This great earth, Ānanda, is established (paṭṭhitita) on water (udaka), the water on wind (vāta) and the wind rests on space (ākāsa). And at such a time, Ananda, as the mighty winds blow (mahāvātā vāyanti), the waters are shaken and the earth quakes (paṭhaviṃ kampeti).

The above passage evidently foreshadows one of the earliest references to the theory of cosmogony as depicted in early Buddhist literature (s. v. COSMOGONY), and as L. de La Vallee Poussin says (ERE. IV. 131), the notion is obviously Pre-Buddhistic.: It is also the the nearest approach to a modern seismological explanation of the origin of earthquakes. According to the commentary to the Aṅguttara nikāya (AA. IV. p. 155), this aspect of an earthquake, being the first of the traditional series of eight, is given as 'that which is conditioned by the agitation of the physical elements' (dhātukopena).

The reason why the elements should be agitated in this manner is not specifically stated. But the seven other conditions for earthquakes, as enumerated in the list found in the Sutta Piṭaka, more or less, supply the remainder of the explanation found lacking in the first description For. it is possible to suggest that the various factors which condition earthquakes listed under these seven types may be treated as the ancillary conditions necessary for the physical occurrence of an earthquake which would be the immediate effect of the agitation of the elements outlined in the first instance (i.e. dhātukopa).

[Second] According to the Buddha's enumeration an earthquake may also be the effect of the great energy of a recluse or brahman of great intellectual power with controlled feelings, or a god or fairy (devatā) of great might and power. By intense meditation such a being is able to make this earth tremble and shake violently. To elucidate this point. Buddhaghosa (DA. II. p. 558 f.) relates the story of Saṅgharakkhita, the arahant monk,  who attaining arhantship on the very day he entered the order, tried in vain to shake the palace of Sakka, the king of the Gods (vejayantha-pāsāda). Later, having consulted the advice of his teacher, the monk makes the resolve that the space on which the palace stood should turn into water. Owing to the firmness of his resolve Saṅgharakkhita accomplishes this and to the utter consternation of the celestial dwellers watching from within, succeeds in shaking the great structure with his toe

Two other occasions when the earth trembled owing to a similar reason are mentioned in the Paramattha-dīpanī, the commentary to the Theragāthā (ThagA, III. p. 133 f: see also AA. pp. 180-11. In the commentary to the Mahākassapa-theragāthā it is related that Bhadda-Kapilāni and Kassapa, (later Mahā Kassapa Thera) when they decided to part at the cross-roads after renouncing worldly life and joining the Saṅgha together, made the mighty earth, though it could bear all Sineru, tremble at the weight of their virtue. This earthquake was also a signal to attract the attention of the Buddha. For the text comments that the Buddha, who was at Veḷuvana at that time, knew what the earthquake signified and with eighty chief theras walked in the direction, of Kassapa. Again, when the Buddha gave away his rag-robe (paṃsukūla) to Kassapa, in exchange for the outer-robe (paṭipilotikasaṅghāti) of the latter, it is stated (ThugA. III. p. 135: AA. p. 133. also p. 182) that the earth quaked in the recognition of Kassapa's virtues, for no ordinary being would have been fit to wear even the cast-off robe of the Sākyamuni.

According to the Sumaṅgalāvilāsinī (DA. I. p. 131) the earth trembled from the water upwards (udaka-pariyantam eva katvā paṭhavi akampitha) when the Dīghabhānaka theras recited the Brahmajāla Sutta at the place, called Ambalaṭṭhikā.

The idea, which forms the basis of this notion, undoubtedly is that extreme virtue and piety are capable of producing various thaumaturgical phenomena. This is a notion found in many religions, but the extent to which it is possible to furnish a factual basis for such an assumption is yet undefined and as T. W.. and C. A. F. Rhys Davids have observed, in the case of Buddhism 'The train of early Buddhist speculation in this field has yet to be elucidated' (Dialogues of the Buddha. II. p. 115. note 2).

Thirdly, according to the Buddha's enumeration, an earthquake occurs when a bodhisatta consciously and deliberately leaves his abode in the heaven of delight (Tusita) to descend into his mother's womb The Nidāna-kathā of the commentary to the Jātaka (J. I. p. 51) says that the twelve thousand world-systems shook greatly at the very moment when the bodhisatta entered queen Māyā's womb. The Paramatthadīpanī (ThagA. II p. 94) mentions that the earth quaked at the conception of Tissa, the Buddha-to-be. At this, the people in terror seek the sage called Varaṇa, who explains the significance of it to them saying that earthquakes are harbingers of the birth of a Buddha-to-be. It is also stated that Varaa himself acquired great joy in contemplating the glory of the Buddha.

Later literature echoes this idea with additional embellishments. For instance, the Mahāvastu states regarding the conception of Dīpaṃkara, that the earth quaked six times and that there was something thrilling in this quaking something beautiful merry, gleeful, amiable, exhillarating, admirable, cheerful, assuring graceful, lovely, gladdening, causing no misgiving nor fear. For while the earth quaked, it destroyed no life whatever, whether animal or plant. (J. Jones, The Mahāvastu. I. p. 164).

Next the Buddha gives the birth of a bodhisattva (in his last life) as the fourth reason for the occurrence of an earthquake (Yadā Bodhisatto sawto sampajno matu-kucchismā nikkhamati, tadāyam pahavi kampati saṃkampati sampakampati sampavedhati).

[Fifth] Again when a Tathgata arrives at supreme and perfect enlightenment, the earth shakes and trembles violently (yadā Tathāgato anuttaram sammāsambodhim ubhisambujjhati, tadā …).

The later books, especially the Nidānakathā of the Jātaka commentary, contain detailed descriptions of the miracles which took place when the Thatāgata sat under the Bodhitree (q.v.). The accounts of the earthquakes which occurred at this time add colour to these descriptions. For instance, according to the Avidūrenidāna (J. I, pp. 70 f.) the bodhisatta, after accepting eight bundles of grass from Sotthiya, the grasscutter, looks for the right place to sit for attaining Buddhahood. The text says that the bodhisatta, ascending the rising ground around the Bodhitree, stood at the south of it facing the north. At that moment the sourthem horizon seemed to descend below the level of the lowest hell (avīci) and the nothem horizon mounting up seemed to reach above the highest heaven (bhavagga). From this the bodhisatta realised that it was not the correct place for attaining Buddhahood. Next, he tried the western side and the earth seamed to bend up and down like a great cart wheel lying on its axis when its circumference is trodden on. In this way, the bodhisatta tried all but the eastern side (puratthimadisābhāga) and it is said that the earth showed its impropriety by undulating and receding in the same rythmic fashion. But when he tried the eastern side, the place neither trembled nor shook, for the east is the place where all Buddhas have sat cross-legged. Only then did the great being, perceiving 'This is the steadfast spot chosen by all Buddhas' make his seat there.

After the bodhisatta had thus sat down, Māra tried to harass him but all attempts to drive away the future Buddha proved utterly useless. As a last resort Māra challenged the bodhisatta to prove by way of a witness, that he has given alms. The great being answers. "I have in this place no living witness at all but let this great and solid earth, unconscious though it be, bear witness', So saying he withdrew his right hand from beneath his robe and stretching forth towards the earth said, "Art thou or art thou not witness of the seven hundred fold gift I gave in my birth as Vessantara". The texts narrate that the earth, overwhelming the hosts of Māra utterred a voice "I am witness to thee of that." (also see J. Jones, ibid. II p. 313). Later when the bodhisatta traced backwards and forwards the chain of causation (paṭicca-samuppāda) under the Bodhitree the ten-thousand world-systems quaked twelve times to their ocean boundaries (7. I. 75). Finally, when he attained complete enlightenment at break of day the ten-thousand world-systems again shouted for joy. (See EARTH GODDESS).

The Mahāvastu delineates in an even more awe-inspiring manner the wondrous earthquake which took place when the Buddha stood on the bodhi-maṇḍapa. The text has it that even the soles of his feet (samehi padatalehi) made the earth tremble. It was terrifying and hair-raising, for the great earthquake made the great system of the three thousand worlds 'level like the palm of the hand.' Through the power of the Enlightened One, Sumeru, Cakravāḍa, Mahacakravāḍa, Nimindhara, Yugandhara, Īśandhara, Khadīraka, Aśvakarṇa, Vinataka, Sudarśana and other Kāla mountains subsided to the ground and the great oceans were violently stirred.

A significant thing about the descriptions of earthquakes in the Mahāvastu is that special mention is very often made of the harmless quality of such earthquakes. Besides this, the text also often relates that the earth quaked in six ways (ṣaḍ-vikāram) which is as follows:

  1. When the eastern extremity rose, the western sank.
  2. When the western extremity rose, the eastern sank.
  3. When the nothem extremity rose, the southern sank.
  4. When the southern extremity rose, the northern sank.
  5. When the extremities rose, the centre sank.
  6. When the centre rose, the extremities sank.

At times, although the author says the earth quaked in the sixfold manner, only a few of these ways are alluded to specifically. In the Pali sources, too, especially in the commentaries, mention is made of a sixfold quaking (chahi ākarehi akmpittha: A A. II. p. 374 etc.). But this is not identical with the stereotyped sixfold version of the Mahāvastu.

The sixth reason for the occurrence of an earthquake, according to the list given in the Mahāparinibbāna Suttanta, is when a Tathāgata preaches his doctrine for the first time (yadā Tathāgato anuttaraṃ dhammacakkaṃ pavatteti, tadā …).

The seventh reason for an earthquake is the Buddha's declaration of his decision to renounce his remaining life-span

and finally the eighth reason for the quaking of the earth is when the Tathāgata enters complete nirvāṇa (yadā tathagato anupadi-sesāya nibbana-dhātuyā parinibbāyati, tadā … ).

Besides the above eight reasons for earthquakes as given in the Dīghanikāya, it is mentioned in the commentaries that when the Buddha walked along, the earth, unconscious though it is, filled up deep places, and made its steep places plain. In the Milindapañha (p. 179) this forms a dilemma, when king Milinda asks Nāgasena how a splinter of rock could graze the Buddha's foot, when it could have turned aside. Nāgasena ascribes the falling of the splinter to chance (animittakatadisā).

Also in the Milindapañha (p. 113 f.) the seven earthquakes which occurred at Vessantara's great dānas become the focal point of another dilemma. Milinda inquires how the earth could have quaked at Vessantara's largess when the Buddha had not included it under his eight reasons for a mighty earthquake. Nāgasena's solution is that the earthquake which repeated itself seven times at Vessantara's bequests, was an isolated and extraordinary occurrence distinct from the eight usual ones and not reckoned among these eight.

Besides the instances mentioned above, there are also scattered references to earthquakes. Frequently, concurrently with the utterances of the Buddha, the earth is reported to have quaked as if to bear witness to the Buddha's statements (eg. Kālakārāma Sutta, A. II, 24 f., Gotamaka Sutta, DA. I. p. 130; J. II, p. 259 etc.). Moreover, at the conclusion of the Milindapañha (p. 419). once the puzzles and solutions were all given, the great earth is said to have shaken six times.

In certain Mahāyāna Sūtras mention is made of earthquakes which took place when the Buddha attained to or rose from certain states of concentration (samādhi). For instance, the Aṣṭadaśasahaśrikā-prajñā-pāramitā-nāma-mahāyāna sūtra relates that the earth trembled in a sixfold manner, when the Buddha rose from the samādhi called Simṃhavikrīḍita (see also COSMOGONY, EARTH MIRACLES)."

[Quelle: G. K. Wijesekera. -- In: Encyclopaedia of Buddhism. -- Colombo : Government of Sri Lanka. -- Band: 5: Earth - Japan / honorary consultant ed.: Ananda W. P. Guruge. - -1993. -- XIV, 639 S. : Ill. -- S. 3 - 6.]

piṇḍāya pavisitvāna,
nagaraṃ sāgarūpamaṃ.
 176. Rañño ghare bhattakiccaṃ,
katvā nikkhamma mandirā;
nisajja Nandanavane,
aggikkhandhopamaṃ tahiṃ.

175b./176. Als er in die Hauptstadt eintrat zum Almosengang, da war es als ob er in einen Ozean [an Almosen] einträte. Er speiset im Königspalast, verließ den Palast, und setzte sich in den Nandanahain1. Dort verkündete er dem Volk die Lehrrede vom Feuerflammengleichnis2. 

Kommentar: 

1 Nandanahain


Abb.: Lage des Nandavana bei Anurādhapura

2 Lehrrede vom Feuerflammengleichnis: Diese Lehrrede hatte auch der Thera Mahādeva in Mahisamaṇḍala verkündet (s. Mahāvaṃsa, Kapitel 12, 34). 

Lehrrede vom Feuerflammengleichnis (Aggikkhandopamā-Sutta): Aṅguttaranikāya IV, 128f.

( Aggikkhandhopamasuttaṃ)
19. Ekaṃ samayaṃ bhagavā kosalesu cārikaṃ carati mahatā bhikkhu saṅghena saddhiṃ. Addasā kho bhagavā addhānamaggapaṭipanno aññatarasmiṃ padese mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ. Disvāna maggā okkamma aññatarasmiṃ rukkhamūle paññattāsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi: passatha no tumhe bhikkhave amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtantī. Evaṃ bhante.

Taṃ kiṃ maññatha bhikkhave, katamaṃ nu kho varaṃ yaṃ amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āliṅgitvā upanisīdeyyavā upanipajjeyyavā yaṃ vā khattiyakaññaṃ vā brāhmaṇakaññaṃ vā, gahapati kaññaṃ vā mudutaluṇahatthapādiṃ āliṅgitvā upanisīdeyya vā upanipajjeyya vāti. Etadeva bhante, caraṃ yaṃ khattiyakaññaṃ vā brāhmaṇakaññaṃ vā gahapatikaññaṃ vā mudutaluṇahatthapādiṃ āliṅgitvā upanisīdeyya vā upanipajjeyya vā. Dukkhaṃ hetaṃ bhante, yaṃ amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āliṅgitvā upanisīdeyya vā upanipajjeyya vāti.

Ārocayāmi vo bhikkhave, paṭivedayāmi vo bhikkhave, yathā etadeva tassa varaṃ dussīlassa pāpadhammassa asucisaṃkassarasamācārassa paṭicchannakammantassa assamaṇassa samaṇapaṭiññassa abrahmacārissa brāhmacārī paṭiññassa anto pūtissa avassutassa kasambujātassa yaṃ amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āliṅgitvā upanisīdeyya vā upanipajjeyya vā. Taṃ kissa hetu: tato nidānaṃ hi so bhikkhave maraṇaṃ [PTS Page 129] vā nigaccheyya, maraṇamattaṃ vā dukkhaṃ. Natveva tappaccayā kāyassa bhedā parammaraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yañca kho so bhikkhave, dussilo pāpadhammo asucisaṅkassarasamācāro paṭicchanna kammanto assamaṇo samaṇapaṭiñño abrahmacārī brāhmacārī paṭiññassa antopūti avassuko kasambujāto khattiyakaññaṃ vā brāhmaṇakaññaṃ vā gahapatikaññaṃ vā mudutaluṇahatthapādiṃ āliṅgitvā upanisīdati vā upanipajjati vā taṃ hi tassa bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya. Kāyassa bhedā parammaraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

Taṃ kiṃ maññatha bhikkhave, katamaṃ nu kho varaṃ yaṃ balavā puriso daḷhāya vālarajjūyā ubho jaṅghā veṭhetvā ghaṃseyya, sā chaviṃ jindeyya, chaviṃ chetvā cammaṃ chindeyya, cammaṃ chetvā maṃsaṃ chindeyya, maṃsaṃ chetvā nahāruṃ chindeyya, nahāruṃ chetvā aṭṭhiṃ chindeyya, aṭṭhiṃ chetvā aṭṭhimiñjaṃ āhacca tiṭṭheyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇa mahā sālānaṃ vā gahapati mahāsālānaṃ vā abhivādanaṃ sādiyeyyāti. Etadeva bhante, varaṃ yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā abhivādanaṃ sādiyeyya. Dukkhaṃ hetaṃ bhante, yaṃ balavā puriso daḷhāya vālarajjuyā, uho chaṅghā veṭhetvā ghaṃseyya, sā chaviṃ chindeyya, chaviṃ chetvā cammaṃ chindeyya, cammaṃ chetvā maṃsaṃ chindeyya, maṃsaṃ chetvā nahāruṃ chindeyya nahāruṃ chetvā aṭṭhiṃ chindeyya, aṭṭhiṃ chetvā aṭṭhimiñjaṃ āhacca tiṭṭheyyāti.

Ārocayāmi vo bhikkhave, paṭivedayāmi vo bhikkhave, yathā etadeva tassa varaṃ, dussīlassa pāpadhammassa asucisaṃkassarasamācārassa paṭicchannakammantassa assamaṇassa samaṇapaṭiññassa abrahmacārissa brāhmacārī paṭiññassa antopūtissa avassutassa kasambujātassa yaṃ balavā puriso daḷhāya vālarajjuyā ubho chaṅghā veṭhetvā ghaṃseyya, sā chaviṃ chindeyya, chaviṃ chetvā cammaṃ chindeyya, cammaṃ chetvā maṃsaṃ chindeyya, maṃsaṃ chetvā nahāruṃ chindeyya, nahāruṃ chetvā aṭṭhiṃ chindeyya, aṭṭhiṃ chetvā aṭṭhimiñjaṃ āhacca tiṭṭheyya. Taṃ kissa hetu: tato nidānaṃ hi so bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Natveva tappaccayā kāyassa bhedā parammaraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. [PTS Page 130] [\q 130/] yañca kho so bhikkhave, dussīlo pāpadhammo asucisaṃkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brāhmacārī paṭiñño antopūti avassuto kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā
Abhivādanaṃ sādiyati. Taṃ hi tassa bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya. Kāyassa bhedā parammaraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

Taṃ kiṃ maññatha bhikkhave, katamannu kho varaṃ yaṃ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṃ pahareyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā añjalikammaṃ sādiyeyyāti. Etadeva bhante varaṃ yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā añjalikammaṃ sādiyeyya. Dukkhaṃ hetaṃ bhante, yaṃ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṃ pahareyyāti.

Ārocayāmi vo bhikkhave, paṭivedayāmi vo bhikkhave, yathā etadeva tassa varaṃ dussīlassa pāpadhammassa asucisaṃkassarasamācārassa paṭicchannakammantassa assamaṇassa samaṇapaṭiññassa abrahmacārissa brāhmacārī paṭiññassa antopūtissa avassutassa kasambujātassa yaṃ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṃ pahareyya. Taṃ kissa hetu, tatonidānaṃ hi so bhikkhave, maraṇaṃ vā nigaccheyya, maraṇamattaṃ vā dukkhaṃ. Natveva tappaccayā kāyassa bhedā parammaraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yaṃ ca kho so bhikkhave, dussīlo pāpadhammo asucisaṃkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño
Abrahmacārī brāhmacārī paṭiñño antopūti avassuto kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapati mahāsālanaṃ vā añjalikammaṃ sādiyati, taṃ hi tassa bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya, kāyassa bhedā parammaraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

Taṃ kiṃ maññatha bhikkhave, katamaṃ nū kho varaṃ yaṃ balavā puriso tattena ayopaṭṭena ādittena [PTS Page 131] sampajjalitena sajotibhūtena kāyaṃ sampaliveṭheyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ cīvaraṃ paribhūñjeyyāti. Etadeva bhante, varaṃ yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ cīvaraṃ paribhūñjeyya, dukkhaṃ hetaṃ bhante, yaṃ balavā puriso tattena ayopaṭṭena ādittena sampajjalite na sajotibhūtena kāyaṃ sampaliveṭheyyāti.

Ārocayāmi vo bhikkhave, paṭivedayāmi vo bhikkhave, yathā etadeva tassavaraṃ dussīlassa pāpadhammassa asucisaṃkassarasamācārassa paṭicchannakammantassa assamaṇassa samaṇapaṭiññassa abrahmacārissa brāhmacārī paṭiññassa antopūtissa avassutassa kasambujātassa yaṃ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṃ sampaliveṭheyya. Taṃ kissa hetu: tato nidānaṃ hi so bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Natveva tappaccayā kāyassa bhedā parammaraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yaṃ ca kho so bhikkhave, dussīlo pāpadhammo asucisaṃkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brāhmacārī paṭiñño antopūtī avassuto kasambujāto yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyya cīvaraṃ paribhuñjati. Taṃ hi tassa bhikkhave, dīgharattaṃ ahitāya hoti dukkhāya. Kāyassa bhedā parammaraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

Taṃ kiṃ maññatha bhikkhave, katamannu kho varaṃ:yaṃ balavā puriso tattena ayosaṅkunā ādittena sampajjalitena sajotibhūtena mukhaṃ vivaritvā tattaṃ lohagulaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ mukhe pakkhipeyya, taṃ tassa oṭṭhampi daheyya, mukhampi daheyya, jivhampi daheyya, kaṇṭhampi1 daheyya, urampi [PTS Page 132]  daheyya, antampi antaguṇampi ādāya adhobhāgā nikkhameyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇa mahāsālānaṃ vā gahapatimahāsalānaṃ vā saddhādeyyaṃ piṇḍapātaṃ paribhūñjeyyāti. Etadeva bhante, varaṃ yaṃ khattiyamahā sālānaṃ vā brāhmaṇa mahāsālānaṃ vā gahapati mahāsālānaṃ vā saddhādeyyaṃ piṇḍapātaṃ paribhuñjeyya. Dukkhaṃ hetaṃ bhante, yaṃ balavā puriso tattena ayosaṅkunā ādittena sampajjalitena sajotibhūtena mukhaṃ vivaritvā tattaṃ lohagulaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ mukhe pakkhipeyya, taṃ tassa oṭṭhampi daheyya, mukhampi daheyya, jivhampi daheyya kaṇṭhampi1 daheyya, urampi daheyya, antampi antaguṇampi ādāya adhobhāgā nikkhameyyāti.

Ārocayāmi vo bhikkhave, paṭivedayāmi vo bhikkhave, yathā etadeva tassa varaṃ dussīlassa pāpadhammato asucisaṃkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brāhmacārī paṭiñño antopūti avassuto kasambujātassa yaṃ balavā puriso tattena ayosaṅkunā ādittena sampajjalitena sajotibhūtena mukhaṃ vivaritvā tattaṃ lobhagulaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ mūkhe pakkhipeyya, taṃ tassa oṭṭhampi daheyya mukhampi daheyya, jivhampi daheyya, kaṇṭhampi1 daheyya, urampi daheyya antampi antaguṇaṃ ādāya adhobhāgā nikkhameyya. Taṃ kissa hetu: tato nidānaṃ hi so bhikkhave maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Natveva tappaccayā kāyassa bhedā parammaraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yañca kho so bhikkhave, dussīlo pāpadhammassato asucisaṃkassamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brāhmacārī paṭiñño antopūti avassuto kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ piṇḍapātaṃ paribhuñjati, taṃ hi tassa bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya. Kāyassa bhedā parammaraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

Taṃ kiṃ maññatha bhikkhave, katamannukho varaṃ yaṃ balavā puriso sīse vā gahetvā khandhe vā [PTS Page 133]  gahetvā tattaṃ ayo mañcaṃ vā ayo pīṭhaṃ vā ādittaṃ sampajjalitaṃ sajotibhūtaṃ ahinisīdāpeyya vā ahinipajjāpeyya vā, yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ mañcapīṭhaṃ paribhūñjeyyāti. Etadeva bhante, varaṃ yaṃ khattīyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ mañcapīṭhaṃ paribhūñjeyya. Dukkhaṃ hetaṃ bhante, yaṃ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṃ ayo mañcaṃ vā ayo pīṭhaṃ vā ādittaṃ sampajjalitaṃ sajotibhūtaṃ abhinisīdāpeyya vā ahinipajjeyya vā.

Ārocayāmi vo bhikkhave, paṭivedayāmi vo bhikkhave, yathā etadeva tassa varaṃ dussīlassa pāpadhammassa asucisaṃkassarasamācārassa paṭicchannakammantassa assamaṇassa samaṇapaṭiññassa abrahmacārissa brāhmacārī paṭiññassa antopūtissa avassutassa kasambujātassa yaṃ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṃ ayo mañcaṃ vā ayo pīṭhaṃ vā ādittaṃ sampajjalitaṃ sajotibhūtaṃ abhinisīdāpeyya vā abhinipajjāpeyya vā yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ mañcapīṭhaṃ paribhūñjeyyāti. Etadeva bhante, varaṃ yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahā sālānaṃ vā saddhādeyyaṃ mañcapīṭhaṃ paribhuñjeyya. Dukkhaṃ hetaṃ bhante, yaṃ balavā puriso sīsevā gahetvā khandhe vā gahetvā tattaṃ ayo mañcaṃ vā ayo pīṭhaṃ vā ādittaṃ sampajjalitaṃ sajotibhūtaṃ abhinisīdāpeyya vā abhinipajjeyya vā taṃ kissa hetu: tato nidānaṃ hi so bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Natveva tappaccayā kāyassa bhedā parammaraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yañca kho so bhikkhave dussīlo pāpadhammo asucisaṃkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brāhmacārī paṭiñño antopūti avassuto kasambujāto khattīya mahāsālānaṃ vā brāhmaṇamahāsālānaṃ va gahapatimahāsālānaṃvā saddhādeyyaṃ mañcapīṭhaṃ paribhūñjati, taṃ hi tassa bhikkhave, hoti dīgharattaṃ ahitāya dukkāya. Kāyassa bhedā parammaraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

Taṃ kiṃ maññatha bhikkhave, katamaṃ nu kho varaṃ yaṃ balavā puriso uddhapādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipeyya ādittāya sampajjalitāya sajotibhūtāya, so tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gaccheyya sakimpi adho gaccheyya sakimpi tiriyaṃ gaccheyya. Yaṃ vā khattiyamahā sālānaṃ [PTS Page 134] vā brāhmaṇamahāsālānaṃ vā, gahapatimahāsālānaṃ vā saddhādeyyaṃ vihāraṃ paribhuñjeyyāti. Etadeva bhante, varaṃ yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ vihāraṃ paribhuñjeyya. Dukkhaṃ hetaṃ bhante, yaṃ balavā puriso uddhapādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipeyya ādittāya sampajjalitāya sajotibhūtāya, so tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gaccheyya, sakimpi adho gaccheyya, sakimpi tiriyaṃ gaccheyyāti.

Ārocayāmi vo bhikkhave, paṭivedayāmi vo bhikkhave, yathā etadeva tassavaraṃ dussīlassa pāpadhammassa asucisaṃkassarasamācārassa paṭicchannakammantassa assamaṇassa samaṇapaṭiññassa abrahmacārissa brahmacārīpaṭiññassa antopūtissa avassutassa kasambujātassa yaṃ balavā puriso uddhapādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipeyya ādittāya sampajjalitāya sajotibhūtāya, so tattha pheṇuddehakaṃ paccamāno sakimpi tiriyaṃ gaccheyya sakimpi adho gaccheyya, sakimpi tiriyaṃ gaccheyyāti taṃ kissa hetu: tato nidānaṃ hi so bhikkhave, maraṇaṃ vā nigaccheyya, maraṇamattaṃ vā dukkhaṃ. Na tveva tappaccayā kāyassa bhedā parammaraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Yañca kho so bhikkhave, dussīlo pāpadhammo asucisaṃkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brāhmacārī paṭiñño antopūti avassuto kasambujāto
Khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapati mahāsālānaṃ vā saddhādeyyaṃ vihāraṃ paribhūñjati, taṃ hi tassa bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya. Kāyassa bhedā parammaraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

Tasmātiha bhikkhave, evaṃ sikkhitabbaṃ:yesañca mayaṃ paribhuñjāma cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ tesaṃ te kārā mahapphalā bhavissanti, mahānisaṃsā. Amhākaṃ cevāyaṃ pabbajjā avañjhā bhavissati saphalā saudrayāti evaṃhi vo bhikkhave, sikkhitabbaṃ. Attatthaṃ vā bhikkhave, sampassamānena alameva appamādena sampādetuṃ, paratthaṃ vā bhikkhave sampassamānena [PTS Page 135] alameva appamādena sampādetuṃ. Ubhayatthaṃ vā bhikkhave sampassamānena alameva appamādena sampādetunti.

Idamavoca bhagavā. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne saṭṭimattānaṃ bhikkhūnaṃ uṇhaṃ lohitaṃ mukhato uggañji. Saṭṭhi mattā bhikkhū sikkhaṃ paccakkhāya hīnāyāvattīṃsu dukkaraṃ bhagavā, sudukkaraṃ bhagavāti. Saṭṭimattānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti.

"68 Das Los des falschen Asketen

So habe ich gehört. Einst wanderte der Erhabene mit einer großen Schar von Mönche durch das Land der Kosaler. Während aber der Erhabene auf der Straße einherzog, bemerkte er an einer gewissen Stelle ein großes flackerndes, loderndes, leuchtendes Feuer. Bei seinem Anblick bog er vom Wege ab und nahm am Fuß eines Baumes auf einem hergerichteten Sitze Platz. Darauf wandte er sich an die Mönche und sprach:

»Seht ihr wohl, ihr Mönche, jenes große flackernde, lodernde, leuchtende Feuer?« 

»Gewiss, o Herr.«

»Was haltet ihr da wohl für besser, ihr Mönche: dass man jenes große flackernde, lodernde, leuchtende Feuer umarmt, sich daneben hinsetzt, sich daneben legt, oder aber dass man eine mit weichen, zarten Händen und Füßen begabte Jungfrau aus dem Adels-, Brahmanen- oder Bürgerstande umarmt und sich neben sie hinsetzt oder sich neben sie legt?«

 »Besser ist es freilich, o Herr, dass man eine mit weichen, zarten Händen und Füßen begabte Jungfrau aus dem Adels-, Brahmanen- oder Bürgerstande umarmt und sich neben sie hinsetzt oder sich neben sie legt; denn Schmerzen bringt es, o Herr, wollte man jenes große flackernde, lodernde, leuchtende Feuer umarmen, sich daneben hinsetzen, sich daneben legen.«

»Ich sage euch, ihr Mönche, ich künde euch, ihr Mönche: besser wäre es wahrlich für den sittenlosen, dem Schlechten ergebenen Mönch von unlauterem und verdächtigem Benehmen, von versteckter Tat, für den Nichtasketen, der sich als Asketen ausgibt, für den Unkeuschen, der sich als keusch lebend ausgibt, der innerlich verdorben ist, befleckt, von schmutzigem Wesen, dass er jenes große flackernde, lodernde, leuchtende Feuer umarmt und sich daneben hinsetzt, daneben legt, als dass er eine mit weichen, zarten Händen und Füßen begabte Jungfrau aus dem Adels-, Brahmanen- oder Bürgerstande umarmt und sich neben sie hinsetzt oder neben sie legt. 

Und warum? Dadurch mag er zwar dem Tode oder tödlichem Schmerz verfallen; nicht aber gerät er darum beim Zerfall des Körpers, nach dem Tode, in niedere Welt, auf eine Leidensfährte, in die Daseinsabgründe, zur Hölle. Wenn aber ein solcher eine mit weichen, zarten Händen und Füßen begabte Jungfrau aus dem Adels-, Brahmanen- oder Bürgerstande umarmt und sich neben sie hinsetzt oder sich neben sie legt, so gereicht ihm das, ihr Mönche, lange Zeit zum Unheil und Leiden; und beim Zerfall des Körpers, nach dem Tode, gerät er in eine niedere Welt, auf eine Leidensfährte, in die Daseinsabgründe, zur Hölle.

Was haltet ihr wohl für besser, ihr Mönche: dass ein kräftiger Mann einem einen festen, härenen Strick um beide Beine schlingt und hin und her reibt, so dass der Strick erst die Oberhaut durchschürft, dann die Unterhaut, dann das Fleisch, dann die Sehnen, dann die Knochen durchschneidet und schließlich am Knochenmark anlangt oder dass man von mächtigen Adeligen, Brahmanen oder Bürgern ehrfurchtsvolle Begrüßung entgegennimmt?«

»Besser ist es freilich, o Herr, dass man von mächtigen Adeligen, Brahmanen oder Bürgern ehrfurchtsvolle Begrüßung entgegennimmt; denn Schmerzen bringt es, o Herr, wenn ein kräftiger Mann einem einen festen, härenen Strick um beide Beine schlingt und hin und her reibt.«

»Ich sage euch, ihr Mönche, ich künde euch, ihr Mönche: besser wäre es wahrlich für den sittenlosen, dem Schlechten ergebenen Mönch von unlauterem und verdächtigem Benehmen, von versteckter Tat, für den Nichtasketen, der sich als Asketen ausgibt, den Unkeuschen, der sich als keusch lebend ausgibt, der innerlich verdorben ist, befleckt, von schmutzigem Wesen, dass ihm ein kräftiger Mann einen starken, härenen Strick um beide Beine schlingt und hin und her reibt 

. . ., als dass er von mächtigen Adeligen, Brahmanen oder Bürgern ehrfurchtsvolle Begrüßung entgegennimmt .... 


». . . Ich sage euch, ihr Mönche, ich künde euch, ihr Mönche: besser wäre es wahrlich für einen solchen, dass ihm ein kräftiger Mann einen scharfen, mit Öl gereinigten Speer in die Brust stieße, als dass er von mächtigen Adeligen, Brahmanen oder Bürgern ehrerbietigen Handgruß entgegennimmt ....

». . . Ich sage euch, ihr Mönche, ich künde euch, ihr Mönche: besser wäre es wahrlich für eine solchen, dass ihm ein kräftiger Mann einen glühenden, feurigen, flammenden, lodernden Eisenpanzer um den Leib legte, als dass er das von mächtigen Adeligen, Brahmanen oder Bürgern aus Vertrauen gespendete Gewand anlegt ....

». . . Ich sage euch, ihr Mönche, ich künde euch, ihr Mönche: besser wäre es wahrlich für einen solchen, dass ihm ein kräftiger Mann mit einer glühenden, feurigen, flammenden, lodernden Eisenstange den Mund aufrisse und eine glühende, feurige, flammende, lodernde Eisenkugel in seinen Mund fallen ließe, die ihm Lippen, Mund, Zunge, Kehle und Leib verbrennt und Eingeweide und Gekröse mit sich führend hinten wieder herauskommt, als dass er die von mächtigen Adeligen, Brahmanen oder Bürgern aus Vertrauen gespendete Almosenspeise verzehrt . . . .

». . . Ich sage euch, ihr Mönche, ich künde euch, ihr Mönche: besser wäre es wahrlich für einen solchen, dass ihn ein kräftiger Mann am Schopf oder an den Schultern packt, und ihn auf ein glühendes Eisenbett oder auf einen glühenden Eisenstuhl niederzwingt, als dass er ein von mächtigen Adeligen, Brahmanen oder Bürgern aus Vertrauen gespendetes Bett oder einen Stuhl benutzt . . . .

». . . Ich sage euch, ihr Mönche, ich künde euch, ihr Mönche: besser wäre es wahrlich für einen solchen, dass ihn ein starker Mann an den Füßen packt, und ihn kopfüber in einen glühenden, feurigen, flammenden, lodernden Erzkessel wirft, und er, während er dort kocht, mit dem aufsiedenden Schaum einmal nach oben, einmal nach unten und einmal quer hinüber getrieben wird, als dass er ein von mächtigen Adeligen, Brahmanen oder Bürgern aus Vertrauen gespendetes Kloster bewohnt. Und warum? Dadurch mag er zwar dem Tode oder tödlichem Schmerz verfallen; nicht aber gerät er darum beim Zerfall des Körpers, nach dem Tode, in niedere Welt, auf eine Leidensfährte, in die Daseinsabgründe, zur Hölle. Wenn aber ein solcher ein von mächtigen Adeligen, Brahmanen oder Bürgern aus Vertrauen gespendetes Kloster bewohnt, so gereicht ihm das, ihr Mönche, lange Zeit zum Unheil und Leiden; und beim Zerfall des Körpers, nach dem Tode, gerät er in niedere Welt, auf eine Leidensfährte, in die Daseinsabgründe, zur Hölle.

Darum, ihr Mönche, soll man in solcher Weise streben: 'Mögen denen, deren Gewänder, Almosenspeise, Lagerstatt und Arzneien wir benutzen, ihre Gabe hohen Lohn- und Segen bringen! Und möge unsere Weltentsagung nicht fruchtlos sein, sondern Frucht und Ergebnis bringen!' Danach, ihr Mönche, sollt ihr streben!
Angesichts des eigenen Heiles, ihr Mönche, ist es angebracht, unermüdlich nach dem Ziele zu streben. Angesichts des fremden Heiles, ihr Mönche, ist es angebracht, unermüdlich nach dem Ziele zu streben. Und angesichts des beiderseitigen Heiles, ihr Mönche, ist es angebracht, unermüdlich nach dem Ziele zu streben.«

Also sprach der Erhabene. Während aber der Erhabene diese Erklärung gab, quoll sechzig Mönchen das Blut aus dem Munde hervor; und weitere sechzig Mönche gaben die Askese auf und kehrten zum niederen Weltleben zurück, denkend: 'Gar schwer ist es, Erhabener! Gar schwer ist es, Erhabener!' Sechzig Mönchen aber wurde das Herz haftlos von den Trieben befreit."

[Übersetzt von Nyanatiloka: Die Lehrreden des Buddha aus der Angereihten Sammlung = Anguttara-Nikāya / aus dem Pāli übersetzt von Nyanatiloka. -- 3., revidierte Neuauflage. -- Köln : DuMont Schauberg. -- Bd. 4. --  ©1969. -- S. 72 - 75]

177. Suttaṃ janassa desetvā,
sahassaṃ mānuse tahiṃ;
pāpayitvā maggaphalaṃ,
Mahāmeghavane vasi.

177. Mahinda brachte mit der Verkündigung dieser Lehrrede 1000 Menschen dazu, dass sie Weg und Frucht erreichten [d.h. Stromeingetretene wurden]. Dann weilte er  im Mahāmegha-Hain.

8. Dritter Tag: Verkündigung des Schlangengleichnisses

178. Tatiye divase thero,
rājagehamhi bhuñjiya;
nisajja Nandanavane,
desiyāsivisopamaṃ.

178. Als der Thera am dritten Tag im Königspalast gespeist hatte, setzte er sich in den Nandanahain und verkündete das Schlangengleichnis1.

Kommentar:

1 Schlangengleichnis: Die gleiche Lehrrede hat der Thera Majjhantika in Kasmīra und Gandhara gehalten (s. Mahāvaṃsa, Kapitel 12, 25)

Schlangengleichnis [āsivisūpamā]: Aṅguttaranikāya II, 110 - 111: 

(Āsivisasuttaṃ )

10. Cattāro 'me bhikkhave āsivisā. Katame cattāro?

Āgataviso na ghoraviso, ghoraviso na āgataviso, āgataviso ca ghoraviso ca, nevāgataviso na ghoraviso. Ime kho bhikkhave cattāro āsivisā.

[PTS Page 111] evam eva kho bhikkhave cattāro 'me āsivisūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro?

Āgataviso na ghoraviso, ghoraviso na āgataviso, āgataviso ca ghoraviso ca, neva āgataviso na ghoraviso.

Kathañ ca bhikkhave puggalo āgataviso hoti na ghoraviso? Idha bhikkhave ekacco puggalo abhiṇhaṃ kujjhati. So ca khv assa kodho na dīgharattaṃ anuseti. Evaṃ kho bhikkhave puggalo āgataviso hoti na ghoraviso. Seyyathāpi so bhikkhave āsiviso āgataviso na ghoraviso, tathūpamāhaṃ bhikkhave imaṃ puggalaṃ vadāmi.

Kathañ ca bhikkhave puggalo ghoraviso hoti na āgataviso? Idha bhikkhave ekacco puggalo na heva kho abhiṇhaṃ kujjhati. So ca khv assa kodho dīgharattaṃ anuseti. Evaṃ kho bhikkhave puggalo ghoraviso hoti na āgataviso. Seyyathāpi so bhikkhave āsiviso ghoraviso na āgataviso, tathūpamāhaṃ bhikkhave imaṃ puggalaṃ vadāmi.

Kathañ ca bhikkhave puggalo āgataviso ca hoti ghoraviso ca? Idha bhikkhave ekacco puggalo abhiṇhaṃ kujjhati. So ca khv assa kodho dīgharattaṃ anuseti. Evaṃ kho bhikkhave puggalo āgataviso ca hoti ghoraviso ca. Seyyathāpi so bhikkhave āsiviso āgataviso ca ghoraviso ca, tathūpamāhaṃ bhikkhave imaṃ puggalaṃ vadāmi.

Kathañ ca bhikkhave puggalo nevāgataviso hoti na ghoraviso? Idha bhikkhave ekacco puggalo na heva kho abhiṇhaṃ kujjhati. So ca khv assa kodho na dīgharattaṃ anuseti. Evaṃ kho bhikkhave puggalo nevāgataviso na ghoraviso, seyyathāpi so bhikkhave āsiviso nevāgataviso na ghoraviso, tathūpamāhaṃ bhikkhave imaṃ puggalaṃ vadāmi.

Ime kho bhikkhave cattāro āsivisūpamā puggalā santo saṃvijjamānā lokasmin ti.

"110 Das Gleichnis von den Schlangen

Vier Arten von Schlangen gibt es, ihr Mönche. Welche vier? Die Schlange, die häufig Gift speit, deren Gift aber ungefährlich ist; die Schlange, deren Gift gefährlich ist, die aber nur selten Gift speit; die Schlange, die häufig Gift speit und deren Gift gefährlich ist; die Schlange, die selten Gift speit und deren Gift ungefährlich ist.

Ebenso auch, ihr Mönche, sind in der Welt vier den Schlangen ähnliche Menschen anzutreffen. Welche vier? Der Mensch, der häufig Gift speit, dessen Gift aber ungefährlich ist; der Mensch, dessen Gift gefährlich ist, der aber nur selten Gift speit; der Mensch, der häufig Gift speit und dessen Gift gefährlich ist; der Mensch, der selten Gift speit und dessen Gift ungefährlich ist.

Wie aber, ihr Mönche, speit ein Mensch häufig Gift, doch sein Gift ist ungefährlich? Da gerät einer häufig in Zorn, doch sein Zorn hält nicht lange an ....

Wie aber ist eines Menschen Gift gefährlich, doch er speit nur selten Gift? Da gerät einer nur selten in Zorn, doch sein Zorn hält lange an ....

Wie aber speit ein Mensch häufig Gift und sein Gift ist gefährlich? Da gerät einer häufig in Zorn und sein Zorn hält lange an ....

Wie aber speit ein Mensch selten Gift und sein Gift ist ungefährlich? Da gerät einer selten in Zorn und sein Zorn hält nicht lange an ....

Diese vier den Schlangen ähnlichen Menschen sind in der Welt anzutreffen."

[Übersetzt von Nyanatiloka: Die Lehrreden des Buddha aus der Angereihten Sammlung = Anguttara-Nikāya / aus dem Pāli übersetzt von Nyanatiloka. -- 3., revidierte Neuauflage. -- Köln : DuMont Schauberg. -- Bd. 2. --  ©1969. -- S. 99]

Es könnte auch das Āsivisa-sutta, Saṃyuttanikāya IV, 172 - 175 sein:

Āsivisopamasuttaṃ
238. Evaṃ me sutaṃ ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi bhikkhavo ti bhadante ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca:

Seyyathāpi bhikkhave cattāro āsivisā. Uggatejā ghoravisā. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikkulo, tam enaṃ evaṃ vadeyyuṃ: "ime te ambho purisa, cattāro āsivisā uggatejā ghoravisā [PTS Page 173] kālenakālaṃ vuṭṭhāpetabbā, kālena kālaṃ nahāpetabbā,  kālena kālaṃ bhojetabbā, kālena kālaṃ saṃvesetabbā,  yadā ca kho te ambho purisa imesaṃ catunnaṃ āsīvisāna uggatejānaṃ ghoravisāna aññataro vā aññataro vā kupissati, tato tvaṃ, ambho purisa, maraṇaṃ vā nigacchasi maraṇamattaṃ vā dukkhaṃ. Yan te ambho, purisa karaṇīyaṃ taṃ karohī" ti.

Atha kho so bhikkhave puriso bhīto catunnaṃ āsivisānaṃ uggatejānaṃ ghoravisānaṃ yena vā tena vā palāyetha, tam enaṃ evaṃ vadeyyuṃ: ime te ambho purisa, pañcavadhakā paccatthikā piṭṭhito piṭṭhito anubaddhā. Yatth' eva naṃ passissāma tatth' eva jīvitā voropessāmā ti; yante ambho purisa karaṇīyaṃ taṃ karehīti.

Atha kho so bhikkhave puriso bhīto catunnaṃ āsivisānaṃ uggatejānaṃ ghoravisānaṃ, bhīto pañcannaṃ vadhakānaṃ paccatthikānaṃ,  yena vā tena vā palāyetha. Tam enaṃ evaṃ vadeyyuṃ: ayaṃ te ambho purisa chaṭṭho antaracaro vadhako ukkhittāsiko piṭṭhito piṭṭhito anubaddho yatth' eva naṃ passissāmi tattheva siro pātessāmī ti. Yante ambho purisa karaṇīyaṃ taṃ karohīti.

Atha kho so bhikkhave puriso bhīto catunnaṃ āsivisānaṃ uggatejānaṃ ghoravisānaṃ, bhīto pañcannaṃ vadhakānaṃ paccatthikānaṃ, bhīto chaṭṭhassa antaracarassa vadhakassa ukkhittāsikassa yena vā tena vā palāyetha.  So passeyya suññaṃ gāmaṃ: yaññad eva gharaṃ paviseyya rittakañ ñeva paviseyya, tucchakañ ñeva paviseyya, suññakañ ñeva paviseyya, yaññad eva bhājanaṃ parimaseyya, rittakañ ñeva parimaseyya, tucchakañ ñeva parimaseyya, suññakañ ñeva parimaseyya. Tam enaṃ evaṃ vadeyyuṃ: idān' ambho purisa, imaṃ suññaṃ gāmaṃ corā gāmaghātakā vadhissanti. Yan te ambho purisa, karaṇīyaṃ taṃ karohīti.

[PTS Page 174] Atha kho so bhikkhave puriso bhīto catunnaṃ āsivisānaṃ uggatejānaṃ ghoravisānaṃ, bhīto pañcannaṃ vadhakānaṃ paccatthikānaṃ, bhīto chaṭṭhassa antaracarassa vadhakassa ukkhittāsikassa, bhīto corānaṃ gāmaghātakānaṃ yena vā tena vā palāyetha. So passeyya mahantaṃ udakaṇṇavaṃ, orimaṃ tīraṃ sāsaṅkaṃ sappaṭibhayaṃ pārimaṃ tīraṃ khemaṃ appaṭibhayaṃ. Na cassa nāvā santāraṇī uttarasetu vā aparā pāraṃ gamanāya.

Atha kho bhikkhave tassa purisassa evamassa: 'ayaṃ kho mahā udakaṇṇavo, orimañ ca tīraṃ sāsaṅkaṃ sappaṭibhayaṃ, pārimaṃ tīraṃ khemaṃ appaṭibhayaṃ; natthi ca nāvā santāraṇī uttarasetu vā aparā pāraṃ gamanāya, yannūnāhaṃ tiṇakaṭṭhasākhāpalāsaṃ saṃkaḍḍhitvā kullaṃ bandhitvā taṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ gaccheyyan ti. 

Atha kho so bhikkhave puriso tiṇakaṭṭhasākhāpalāsaṃ saṃkaḍḍhitvā kullaṃ bandhitvā taṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ gaccheyya, tiṇṇo pāragato thale tiṭṭhati brāhmaṇo.

Upamā kho myāyaṃ bhikkhave katā atthassa viññāpanatthāya, ayañ cevettha attho: cattāro āsivisā uggatejā ghoravisā ti kho bhikkhave, catunnetaṃ mahābhūtānaṃ adhivacanaṃ, paṭhavidhātuyā āpodhātuyā tejodhātuyā vāyodhātuyā.

Pañca vadhakā paccatthikā ti kho bhikkhave, pañcannetaṃ upādānakkhandhānaṃ adhivacanaṃ, seyyathīdaṃ: rūpupādānakkhandhassa, vedanupādānakkhandhassa, saññupādānakkhandhassa, saṅkhārupādānakkhandhassa viññāṇupādānakkhandhassa.

Chaṭṭho antaracaro vadhako ukkhittāsiko ti kho bhikkhave, nandīrāgassetaṃ adhivacanaṃ.

Suñño gāmo ti kho bhikkhave, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ.  Cakkhuto ce pi naṃ bhikkhave paṇḍito vyatto medhāvi upaparikkhati, rittakañ ñeva khāyati, tucchakañ ñeva [PTS Page 175] khāyati, suññakañ ñeva khāyati.

Sotato cepi naṃ bhikkhave paṇḍito vyatto medhāvi upaparikkhati, rittakañ ñeva khāyati, tucchakañ ñeva khāyati, suññakañ ñeva khāyati.

Ghānato cepi naṃ bhikkhave paṇḍito vyatto medhāvi upaparikkhati, rittakañ ñeva khāyati, tucchakañ ñeva khāyati, suññakañ ñeva khāyati.

Jivhāto cepi naṃ bhikkhave paṇḍito vyatto medhāvi upaparikkhati, rittakañ ñeva khāyati, tucchakañ ñeva khāyati, suññakañ ñeva khāyati.

Kāyako cepi naṃ bhikkhave paṇḍito vyatto medhāvi upaparikkhati, rittakañ ñeva khāyati, tucchakañ ñeva khāyati, suññakañ ñeva khāyati.

Manato cepi naṃ bhikkhave paṇḍito vyatto medhāvi upaparikkhati, rittakañ ñeva khāyati, tucchakañ ñeva khāyati, suññakañ ñeva khāyati.

Corā gāmaghātakā ti kho bhikkhave, channetaṃ bāhirānaṃ āyatanānaṃ adhivacanaṃ. Cakkhu bhikkhave haññati manāpāmanāpesu rūpesu, sotaṃ haññati manāpāmanāpesu saddesu, ghānaṃ haññati manāpāmanāpesu gandhesu, jivhā haññati manāpāmanāpesu rasesu, kāyo haññatī manāpāmanāpesu phoṭṭhabbesu. Mano haññati manāpāmanāpesu dhammesu.

Mahāudakaṇṇavo ti kho bhikkhave, catunnetaṃ oghānaṃ adhivacanaṃ: kāmoghassa, bhavoghassa, diṭṭhoghassa, avijjoghassa. Orimaṃ tīraṃ sāsaṅkaṃ sappaṭibhayan ti kho bhikkhave sakkāyassetaṃ adhivacanaṃ. Pārimaṃ tīraṃ khemaṃ appaṭibhayan ti kho bhikkhave, nibbānassetaṃ adhivacanaṃ. Kullan ti kho bhikkhave, ariyassetaṃ aṭṭhaṅgikassa maggassa adhivacanaṃ, seyyathīdaṃ: sammādiṭṭhiyā sammāsaṅkappassa sammāvācāya sammākammantassa, sammāājīvassa, sammāvāyāmassa, sammāsatiyā, sammāsamādhissa.

Hatthehi ca pādehi ca vāyamamāno ti kho bhikkhave viriyārambhassetaṃ adhivacanaṃ.

Tiṇṇo pāragato thale tiṭṭhati brāhmaṇo ti kho bhikkhave, arahato etaṃ adhivacananti.

238 (1) The Simile of the Vipers

"Bhikkhus, suppose there were four vipers of fierce heat and deadly venom. Then a man would come along wanting to live, not wanting to die, desiring happiness and averse to suffering. They would tell him: 'Good man, these four vipers are of fierce heat and deadly venom. [173] From time to time they must be lifted up; from time to time they must be bathed; from time to time they must be fed; from time to time they must be laid to rest. But if one or another of these vipers ever becomes angry with you, then, good man, you will meet death or deadly suffering. Do whatever has to be done, good man!'

"Then, bhikkhus, afraid of the four vipers of fierce heat and deadly venom, that man would flee in one direction or another. They would tell him: 'Good man, five murderous enemies are pursuing you, thinking, "Wherever we see him, we will take his life right on the spot." Do whatever has to be done, good man!'

"Then, bhikkhus, afraid of the four vipers of fierce heat and deadly venom, and of the five murderous enemies, that man would flee in one direction or another. They would tell him: 'Good man, a sixth murderer, an intimate companion,175 is pursuing you with drawn sword, thinking, "Wherever I see him I will cut off his head right on the spot." Do whatever has to be done, good man!'

"Then, bhikkhus, afraid of the four vipers of fierce heat and deadly venom, and of the five murderous enemies, and of the sixth murderer, the intimate companion with drawn sword, that man would flee in one direction or another. He would see an empty village. Whatever house he enters is void, deserted, empty. Whatever pot he takes hold of is void, hollow, empty. They would tell him: 'Good man, just now village-attacking dacoits will raid176 this empty village. Do whatever has to be done, good man!' [174]

Then, bhikkhus, afraid of the four vipers of fierce heat and deadly venom, and of the five murderous enemies, and of the sixth murderer—the intimate companion with drawn sword— and of the village-attacking dacoits, that man would flee in one direction or another. He would see a great expanse of water whose near shore was dangerous and fearful, and whose further shore was safe and free from danger, but there would be no ferryboat or bridge for crossing over from the near shore to the far shore.

"Then the man would think: "There is this great expanse of water whose near shore is dangerous and fearful, and whose further shore is safe and free from danger, but there is no ferryboat or bridge for crossing over. Let me collect grass, twigs, branches, and foliage, and bind them together into a raft, so that by means of that raft, making an effort with my hands and feet, I can get safely across to the far shore.'

"Then the man would collect grass, twigs, branches, and foliage, and bind them together into a raft, so that by means of that raft, making an effort with his hands and feet, he would get safely across to the far shore. Crossed over, gone beyond, the brahmin stands on high ground.

"I have made up this simile, bhikkhus, in order to convey a meaning. This is the meaning here: "The four vipers of fierce heat and deadly venom': this is a designation for the four great elements—the earth element, the water element, the heat element, the air element.

"The five murderous enemies': this is a designation for the five aggregates subject to clinging; that is, the material form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the volitional formations aggregate subject to clinging, the consciousness aggregate subject to clinging.180
"The sixth murderer, the intimate companion with drawn sword': this is a designation for delight and lust.181
"The empty village': this is a designation for the six internal sense bases. If, bhikkhus, a wise, competent, intelligent person examines them by way of the eye, they appear to be void, hollow, [175] empty. If he examines them by way of the ear ... by way of the mind, they appear to be void, hollow, empty.

"'Village-attacking dacoits': this is a designation for the six external sense bases. The eye, bhikkhus, is attacked by agreeable and disagreeable forms. The ear ... The nose ... The tongue ... The body ... The mind is attacked by agreeable and disagreeable mental phenomena.

"The great expanse of water': this is a designation for the four floods: the flood of sensuality, the flood of existence, the flood of views, and the flood of ignorance.

"The near shore, which is dangerous and fearful': this is a designation for identity.

"The further shore, which is safe and free from danger': this is a designation for Nibbana.

"'The raft': this is a designation for the Noble Eightfold Path; that is, right view ... right concentration.

"'Making effort with hands and feet': this is a designation for the arousing of energy.

"'Crossed over, gone beyond, the brahmin stands on high ground': this is a designation for the arahant."

[Übersetzung: The connected discourses of the Buddha : a new translation of the Samyutta Nikāya / translated from the Pāli by Bhikkhu Bodhi. -- Boston : Wisdom Publications, ©2000. -- ISBN 0861711588. -- Vol. II. -- S. 1237 - 1239. -- {Wenn Sie HIER klicken, können Sie dieses Buch  bei amazon.de bestellen}]

179. Pāpayitvābhisamayaṃ,
sahassapurise tato;

179a. Er brachte daraufhin 1000 Personen zum vollen Verständnis der Lehre.

9. Vierter Tag: Bestimmung und Errichtung der Sīmā

Zum genauen Verständnis der Vorgänge bei der Grenzziehung siehe Exkurs 2 zu diesem Kapitel: Sīmā -- URL: http://www.payer.de/mahavamsa/chronik15e2.htm

Zur Sīmā siehe auch:

Kieffer-Pülz, Petra: Die Sīmā : Vorschriften zur Regelung der buddhistischen Gemeindegrenze in älteren buddhistischen Texten. -- Berlin : Reimer, 1993. -- 473 S. : Ill. ; 25 cm. -- (Monographien zur indischen Archäologie, Kunst und Philologie ; Bd. 8). -- Zugl.: Göttingen, Univ., veränd. Diss., 1989. -- ISBN: 3-496-00435-5

Tissārāmaṃ agā thero,
rājā ca sutadesano.
180. Theraṃ upanisīditvā,
so pucchi jinasāsanaṃ;
patiṭṭhitan nu bhante ti,
na tāva manujādhipa.

179b./180. Dann ging der Thera zum Tissārāma [Mahāmeghavana-ārāma]. Der König, der die Predigt gehört hatte, setzte sich zum Thera und fragte: "Ehrwürden, ist nun die Religion des Eroberers fest gegründet?" "Noch nicht, Herrscher über die Menschen.

181. Uposathādikammatthaṃ,
jināṇāya janādhipa;
sīmāya idha baddhāya,
patiṭṭhissati sāsanaṃ.

181. Herr, wenn hier die Grenze für Uposatha1 und die übrigen Rechtshandlungen des Ordens festgelegt ist gemäß der Vorschrift des Eroberers, dann wird sie Religion fest gegründet2 sein."

Kommentar:

1 Uposatha: Rezitation der Ordensregeln an Vollmond- und Neumondtagen

2 Denn erst, wenn Ordenhandlungen, insbesondere Ordinationen rechtmäßig durchgeführt werden können, ist das Fortleben des Ordens möglich. 

Eine Ordenshandlung kann unter folgenden Fehlern leiden und u.U. nichtig werden, auf alle Fälle aber unrechtmäßig werden. Fehlt die sīmā, ist die Ordenshandlung ungültig

  1. vatthu-vipatti f. -- Defekt hinsichtlich des Gegenstandes bzw. der betr. Person
  2. simā-vipatti f. -- Defekt bezüglich der simā -- des Ortes
  3. parisa-vipatti f. -- Defekt bezüglich teilnehmenden Personen
  4. kamma-vācā-vipatti f. -- Defekt im kamma-vācā -- in der formellen Durchführungg

Bei sīmā geht es darum zu bestimmen, welche Mönche an saṅghakamma teilnahmeberechtigt sind und bei Entscheidungen ein Recht auf Gehör haben. Diese Bestimmung geschieht gebietsmäßig: alle Mönche, die sich an einem Ort befinden. Wie ist aber dieser eine Ort definiert? Um Rechtssicherheit zu schaffen, müssen die Grenzen (sīmā) dieses einen Ortes festgelegt sein. Ein saṅghakamma ohne feste sīmā ist ungültig: denn dann kann die Einmütigkeit (sāmaggī) des saṅgha nicht festgestellt werden (es könnte im Nachhinein ein Mönch sagen, dass er nicht Gehör bekommen hat).

182. Iccabravi mahāthero,
taṃ rājā idam abravi;
sambuddhāṇāya anto 'haṃ,
vassissāmi jutindhara.

182. So sprach der große Thera, der König sprach zu ihm: "Ich will innerhalb der Vorschrift des vollkommenen Buddha wohnen, Träger des Lichts. 

183. Tasmā katvā puraṃ anto
sīmaṃ bandhatha sajjukaṃ;
iccabravi mahārājā,
thero taṃ idam abravi.

183. Bestimmt deshalb sofort die Grenze so, dass die Stadt [Anurādhapura] innerhalb liegt."1 So sprach der große König, der Thera  antwortete: 

Kommentar:

1 Damit wird der Staat der Religion untergeordnet. Buddhismus ist damit Staatreligion. Siehe dazu den Exkurs zu diesem Kapitel:

Buddhismus als Staatsreligion Sri Lankas -- URL: http://www.payer.de/mahavamsa/chronik15e1.htm

184. Evaṃ sati tuvaṃ yeva,
pajāna pathavissara;
sīmāya gamanaṭṭhānaṃ,
bandhissāma mayaṃ hi taṃ.

184. "Wenn es so ist, dann bestimme du selbst, Erdenherr, den Verlauf der Grenze. Wir werden sie dann festsetzen."

185. Sādhū ti vatvā bhūmindo,
devindo viya Nandanā;
Mahāmeghavanārammā,
pāvisi mandiraṃ sakaṃ.

185. "Gut", sprach der Herr der Erde und wie der Götterkönig1 aus Nandana2 ging er aus dem Mahāmeghavanārāma in seinen eigenen Palast.

Kommentar:

1 d.i. Sakka

2 Nandanavana: bewusst doppeldeutig: der Nandanahain in Anurādhapura und der Nandanapark im Tāvatiṃsa-Himmel Sakkas.

"Nandanavana

The chief of the parks in Tāvatimsa, where the inhabitants of Tāvatimsa, headed by Indra, go for their amusement. (E.g., DhA.ii.266; A.iii.40; J.vi.240; VvA.7, 34, 61, etc.; PvA.173, 176, 177, etc.; Mtu.i.32, etc.).

Cakkavatti kings are born in Tāvatimsa after death and spend their time in Nandanavana (S.v.342).

It is said (E.g., J.i.49) that there is a Nandanavana in each deva world. The devas go there just before their death and disappear in the midst of their revels. Thus, the Bodhisatta went to Nandanavana in the Tusita world before his "descent" into Mahāmāyās womb (J.i.50; see also J.vi.144.

In Nandanavana is a lake called Nandana (J.ii.189) and evidently also a palace called Ekapundarīkavimāna (MT.568). Nandanavana was so called because it awoke delight in the hearts of all who visited it (J.v.158).

Sometimes ascetics, like Nārada (Ibid.,392), possessed of great iddhi-power, would spend their siesta in the shadow of the grove."

[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.]

186. Catutthe divase thero,
rañño gehamhi bhuñjiya;
nisajja Nandanavane,
deses’ anamataggiyaṃ.

186. Als der Thera am vierten Tag im Königspalast gegessen hatte, setzte er sich in den Nandanahain und verkündete den Anamataggiya1.

Kommentar:

1 Anamataggasaṃyutta = der fünfzehnte Großabschnitt des Saṃyuttanikāya (II, 178 - 193): es ist eine Sammlung über den nicht berechenbaren Anfang des Samsāra. Diesen Text hatte auch Rakkhita in Vanavāsa verkündet, s. oben XII, 31

Es folgen einige der Lehrreden aus diesem Samyutta in der Übersetzung von Bhikkhu Thanissaro (geb. 1949):

Assusuttaṃ

266. Sāvatthiyaṃ-

Anamataggoyaṃ bhikkhave, saṃsāro. Pubbākoṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. ''Dīgharattaṃ vo bhikkhave, dukkhaṃ paccanubhūtaṃ''. Taṃ kiṃ maññatha bhikkhave, katamannu kho bahutaraṃ yaṃ vā kho iminā dīghena addhunā sandhāvataṃ saṃsarataṃ amanāpasampayogā manāpavippayogā kandantānaṃ rudantānaṃ assupassannaṃ paggharitaṃ, yaṃ vā catusu mahāsamuddesu udakanti?

''Yathā kho mayaṃ bhante, bhagavatā dhammaṃ desitaṃ ājānāma, etadeva bhante, bahutaraṃ yaṃ no iminā dīghena addhunā sandhāvataṃ saṃsarataṃ amanāpasampayogā manāpavippayogā kandantānaṃ rudantānaṃ assupassannaṃ3 paggharitaṃ, na tveva catusu mahāsamuddesu udakanti.

Sādhu sādhu bhikkhave, sādhu kho me tumhe bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha. Etadeva bhikkhave, bahutaraṃ yaṃ vo iminā dīghena addhunā sandhāvataṃ saṃsarataṃ amanāpasampayogā manāpavippayogā kandantānaṃ rudantānaṃ assu passannaṃ paggharitaṃ, na tveva catusu mahāsamuddesu udakaṃ.
Dīgharattaṃ vo bhikkhave, mātumaraṇaṃ paccanubhūtaṃ. Etadeva bhikkhave, bahutaraṃ yaṃ tesaṃ vo mātumaraṇaṃ paccanubhontānaṃ amanāpasampayogā manāpavippayogā kandantānaṃ rudantānaṃ assu passannaṃ, paggharitaṃ. Na tveva catusu mahāsamuddesu udakaṃ.
Dīgharattaṃ vo bhikkhave, pi pītumaraṇaṃ paccanubhūtaṃ. Etadeva bhikkhave, bahutaraṃ yaṃ tesaṃ vo pitumaraṇaṃ paccanubhontānaṃ amanāpasampayogā manāpavippayogā kandantānaṃ rudantānaṃ assu passannaṃ, paggharitaṃ. Na tveva catusu mahāsamuddesu udakaṃ.
Dīgharattaṃ vo bhikkhave, bhātumaraṇaṃ paccanubhūtaṃ. Etadeva bhikkhave, bahutaraṃ yaṃ tesaṃ vo bhātumaraṇaṃ paccanubhontānaṃ amanāpasampayogā manāpavippayogā kandantānaṃ rudantānaṃ assu passannaṃ, paggharitaṃ. Na tveva catusu mahāsamuddesu udakaṃ.
Dīgharattaṃ vo bhikkhave, bhaginimaraṇaṃ paccanubhūtaṃ. Etadeva bhikkhave, bahutaraṃ yaṃ tesaṃ vo bhaginimaraṇaṃ paccanubhontānaṃ amanāpasampayogā manāpavippayogā kandantānaṃ rudantānaṃ assu passannaṃ, paggharitaṃ. Na tveva catusu mahāsamuddesu udakaṃ.
Dīgharattaṃ vo bhikkhave, puttamaraṇaṃ paccanubhūtaṃ. Etadeva bhikkhave, bahutaraṃ yaṃ tesaṃ vo puttamaraṇaṃ paccanubhontānaṃ amanāpasampayogā manāpavippayogā kandantānaṃ rudantānaṃ assu passannaṃ, paggharitaṃ. Na tveva catusu mahāsamuddesu udakaṃ.
Dīgharattaṃ vo bhikkhave, dhītumaraṇaṃ paccanubhūtaṃ. Etadeva bhikkhave, bahutaraṃ yaṃ tesaṃ vo dhītumaraṇaṃ paccanubhontānaṃ amanāpasampayogā manāpavippayogā kandantānaṃ rudantānaṃ assu passannaṃ, paggharitaṃ. Na tveva catusu mahāsamuddesu udakaṃ.
Dīgharattaṃ vo bhikkhave, ñātivyasanaṃ paccanubhūtaṃ. Etadeva bhikkhave, bahutaraṃ yaṃ tesaṃ vo ñātimaraṇaṃ paccanubhontānaṃ amanāpasampayogā manāpavippayogā kandantānaṃ rudantānaṃ assu passannaṃ, paggharitaṃ. Na tveva catusu mahāsamuddesu udakaṃ.
Dīgharattaṃ vo bhikkhave, ñātivyasanaṃ paccanubhūtaṃ. Etadeva bhikkhave, bahutaraṃ yaṃ tesaṃ vo ñātivyasanaṃ paccanubhontānaṃ amanāpasampayogā manāpavippayogā kandantānaṃ rudantānaṃ assu passannaṃ, paggharitaṃ. Na tveva catusu mahāsamuddesu udakaṃ.
Dīgharattaṃ vo bhikkhave, bhogavyasanaṃ paccanubhūtaṃ. Etadeva bhikkhave, bahutaraṃ yaṃ tesaṃ vo bhogavyasanaṃ paccanubhontānaṃ amanāpasampayogā manāpavippayogā kandantānaṃ rudantānaṃ assu passannaṃ, paggharitaṃ. Na tveva catusu mahāsamuddesu udakaṃ.
Dīgharattaṃ vo bhikkhave, rogavyasanaṃ paccanubhūtaṃ. Etadeva bhikkhave, bahutaraṃ yaṃ tesaṃ vo rogavyasanaṃ paccanubhontānaṃ amanāpasampayogā manāpavippayogā kandantānaṃ rudantānaṃ assu passannaṃ, paggharitaṃ. Na tveva catusu mahāsamuddesu udakaṃ.
Taṃ kissa hetu? Anamataggoyaṃ bhikkhave, saṃsāro. Pubbākoṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Yāvañcidaṃ bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ, alaṃ virajjituṃ, alaṃ vimuccitunti.

Samyutta Nikaya XV.3: Assu Sutta = Tears / Translated from the Pali by Thanissaro Bhikkhu. -- For free distribution only. -- URL: http://www.accesstoinsight.org/canon/samyutta/sn15-003.html. -- Zugriff am 2001-06-21

At Savatthi. There the Blessed One said: "From an inconstruable beginning comes transmigration. A beginning point is not evident, though beings hindered by ignorance and fettered by craving are transmigrating & wandering on. What do you think, monks: Which is greater, the tears you have shed while transmigrating & wandering this long, long time -- crying & weeping from being joined with what is displeasing, being separated from what is pleasing -- or the water in the four great oceans?"

"As we understand the Dhamma taught to us by the Blessed One, this is the greater: the tears we have shed while transmigrating & wandering this long, long time -- crying & weeping from being joined with what is displeasing, being separated from what is pleasing -- not the water in the four great oceans."

"Excellent, monks. Excellent. It is excellent that you thus understand the Dhamma taught by me.

"This is the greater: the tears you have shed while transmigrating & wandering this long, long time -- crying & weeping from being joined with what is displeasing, being separated from what is pleasing -- not the water in the four great oceans.

"Long have you (repeatedly) experienced the death of a mother. The tears you have shed over the death of a mother while transmigrating & wandering this long, long time -- crying & weeping from being joined with what is displeasing, being separated from what is pleasing -- are greater than the water in the four great oceans.

"Long have you (repeatedly) experienced the death of a father...the death of a brother...the death of a sister...the death of a son...the death of a daughter...loss with regard to relatives...loss with regard to wealth...loss with regard to disease. The tears you have shed over loss with regard to disease while transmigrating & wandering this long, long time -- crying & weeping from being joined with what is displeasing, being separated from what is pleasing -- are greater than the water in the four great oceans.

"Why is that? From an inconstruable beginning comes transmigration. A beginning point is not evident, though beings hindered by ignorance and fettered by craving are transmigrating & wandering on. Long have you thus experienced stress, experienced pain, experienced loss, swelling the cemeteries -- enough to become disenchanted with all fabricated things, enough to become dispassionate, enough to be released."

Daṇḍasuttaṃ

272. Sāvatthiyaṃ-

Anamataggoyaṃ bhikkhave, saṃsāro. Pubbākoṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Seyyathāpi bhikkhave, daṇḍo upari vehāsaṃ khitto sakimpi mūlena nipatati, sakimpi majjhena nipatati, sakimpi aggena3 nipatati, evameva kho bhikkhave, avijjānīvaraṇā  sattā taṇhāsaṃyojanā sandhāvantā saṃsarantā sakimpi asmā lokā paraṃ lokaṃ gacchanti. Sakimpi parasmā lokā imaṃ lokaṃ āgacchanti. Taṃ kissa hetu? Anamataggoyaṃ bhikkhave, saṃsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Yāvañcidaṃ bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ, alaṃ virajjituṃ, alaṃ vimuccitunti.

 

 Samyutta Nikaya XV.9: Daṇḍa Sutta = The Stick / Translated from the Pali by Thanissaro Bhikkhu. --
For free distribution only. -- URL: http://www.accesstoinsight.org/canon/samyutta/sn15-009.html. -- Zugriff am 2001-06-21

At Savatthi. There the Blessed One said: "From an inconstruable beginning comes transmigration. A beginning point is not evident, though beings hindered by ignorance and fettered by craving are transmigrating & wandering on. Just as a stick thrown up in the air lands sometimes on its base, sometimes on its side, sometimes on its tip; in the same way, beings hindered by ignorance and fettered by craving, transmigrating & wandering on, sometimes go from this world to another world, sometimes come from another world to this.

"Why is that? From an inconstruable beginning comes transmigration. A beginning point is not evident, though beings hindered by ignorance and fettered by craving are transmigrating & wandering on. Long have you thus experienced stress, experienced pain, experienced loss, swelling the cemeteries -- enough to become disenchanted with all fabricated things, enough to become dispassionate, enough to be released."

Duggatasuttaṃ

274. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi 'bhikkhavo'ti. 'Bhadante'ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca:

Anamataggoyaṃ bhikkhave, saṃsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Yaṃ bhikkhave, passeyyātha duggataṃ durupetaṃ,1 niṭṭhamettha gantabbaṃ: 'amhehipi evarūpaṃ paccanubhūtaṃ iminā dīghena addhunāti'. Taṃ kissa hetu? Anamataggoyaṃ bhikkhave, saṃsāro. Pubbākoṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Yāvañcidaṃ bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ, alaṃ virajjituṃ, alaṃ vimuccitunti.

 

 Samyutta Nikaya XV.11: Duggata Sutta = Fallen on Hard Times / Translated from the Pali by Thanissaro Bhikkhu. -- For free distribution only. -- URL: http://www.accesstoinsight.org/canon/samyutta/sn15-011.html. -- Zugriff am 2001-06-21

At Savatthi. There the Blessed One said: "From an inconstruable beginning comes transmigration. A beginning point is not evident, though beings hindered by ignorance and fettered by craving are transmigrating & wandering on. When you see someone who has fallen on hard times, overwhelmed with hard times, you should conclude: 'We, too, have experienced just this sort of thing in the course of that long, long time.'

"Why is that? From an inconstruable beginning comes transmigration. A beginning point is not evident, though beings hindered by ignorance and fettered by craving are transmigrating & wandering on. Long have you thus experienced stress, experienced pain, experienced loss, swelling the cemeteries -- enough to become disenchanted with all fabricated things, enough to become dispassionate, enough to be released."

Sukhitasuttaṃ

275. Sāvatthiyaṃ-
Anamataggoyaṃ bhikkhave, saṃsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Yaṃ bhikkhave, passeyyātha sukhitaṃ sajjitaṃ, [PTS Page 187] niṭṭhamettha gantabbaṃ ''amhehipi evarūpaṃ paccanubhūtaṃ iminā dīghena addhunā''ti. Taṃ kissa hetu? Anamataggoyaṃ bhikkhave, saṃsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Yāvañcidaṃ bhikkhave, alameva sabbasaṅkhāresu nibibindituṃ, alaṃ virajjituṃ, alaṃ vimuccitunti.

 

 Samyutta Nikaya XV.12: Sukhita Sutta = Happy / Translated from the Pali by Thanissaro Bhikkhu. -- 
For free distribution only. -- URL: http://www.accesstoinsight.org/canon/samyutta/sn15-012.html. -- Zugriff am 2001-06-21

At Savatthi. There the Blessed One said: "From an inconstruable beginning comes transmigration. A beginning point is not evident, though beings hindered by ignorance and fettered by craving are transmigrating & wandering on. When you see someone who is happy & well-provided in life, you should conclude: 'We, too, have experienced just this sort of thing in the course of that long, long time.'

"Why is that? From an inconstruable beginning comes transmigration. A beginning point is not evident, though beings hindered by ignorance and fettered by craving are transmigrating & wandering on. Long have you thus experienced stress, experienced pain, experienced loss, swelling the cemeteries -- enough to become disenchanted with all fabricated things, enough to become dispassionate, enough to be released."

Mātusuttaṃ

277. Sāvatthiyaṃ -
Anamataggoyaṃ bhikkhave, saṃsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojānānaṃ sandhāvataṃ saṃsarataṃ. Na so bhikkhave, satto sulabharūpo yo na mātābhūtapubbo iminā dīghena addhunā. Taṃ kissa hetu? Anamataggoyaṃ bhikkhave, saṃsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Evaṃ dīgharattaṃ vo bhikkhave, dukkhaṃ paccanubhūtaṃ, tibbaṃ paccanubhūtaṃ, vyasanaṃ paccanubhūtaṃ, kaṭasi vaḍḍhitā. Yāvañcidaṃ bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ, alaṃ virajjituṃ, alaṃ vimuccitunti.

Pitusuttaṃ

278. Sāvatthiyaṃ -
Anamataggoyaṃ bhikkhave, saṃsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojānānaṃ sandhāvataṃ saṃsarataṃ. Na so bhikkhave, satto sulabharūpo yo na pitābhūtapubbo iminā dīghena addhunā. Taṃ kissa hetu? Anamataggoyaṃ bhikkhave, saṃsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Evaṃ dīgharattaṃ vo bhikkhave, dukkhaṃ paccanubhūtaṃ, tibbaṃ paccanubhūtaṃ, vyasanaṃ paccanubhūtaṃ, kaṭasi vaḍḍhitā. Yāvañcidaṃ bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ, alaṃ virajjituṃ, alaṃ vimuccitunti.

Bhātusuttaṃ

279. Sāvatthiyaṃ -
Anamataggoyaṃ bhikkhave, saṃsāro. Pubbākoṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojānānaṃ sandhāvataṃ saṃsarataṃ. Na so bhikkhave, satto sulabharūpo yo na bhātābhūtapubbo iminā dīghena addhunā. Taṃ kissa hetu? Anamataggoyaṃ bhikkhave, saṃsāro. Pubbākoṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ.
Evaṃ dīgharattaṃ vo bhikkhave, dukkhaṃ paccanubhūtaṃ, tibbaṃ paccanubhūtaṃ, vyasanaṃ paccanubhūtaṃ, kaṭasi vaḍḍhitā. Yāvañcidaṃ bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ, alaṃ virajjituṃ, alaṃ vimuccitunti.

Bhaginisuttaṃ

280. Sāvatthiyaṃ -
Anamataggoyaṃ bhikkhave, saṃsāro. Pubbākoṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojānānaṃ sandhāvataṃ saṃsarataṃ. Na so bhikkhave, satto sulabharūpo yo na bhaginibhūtapubbo iminā dīghena addhunā. Taṃ kissa hetu? Anamataggoyaṃ bhikkhave, saṃsāro. Pubbākoṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Evaṃ dīgharattaṃ vo bhikkhave, dukkhaṃ paccanubhūtaṃ, tibbaṃ paccanubhūtaṃ, vyasanaṃ paccanubhūtaṃ, kaṭasi vaḍḍhitā. Yāvañcidaṃ bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ, alaṃ virajjituṃ, alaṃ vimuccitunti.

Puttasuttaṃ

281. 190 Sāvatthiyaṃ -
Anamataggoyaṃ bhikkhave, saṃsāro. Pubbākoṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojānānaṃ sandhāvataṃ saṃsarataṃ. Na so bhikkhave, satto sulabharūpo yo na puttabhūtapubbo iminā dīghena addhunā. Taṃ kissa hetu? Anamataggoyaṃ bhikkhave, saṃsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Evaṃ dīgharattaṃ vo bhikkhave, dukkhaṃ paccanubhūtaṃ, tibbaṃ paccanubhūtaṃ, vyasanaṃ paccanubhūtaṃ, kaṭasi vaḍḍhitā. Yāvañcidaṃ bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ, alaṃ virajjituṃ, alaṃ vimuccitunti.

Dhītusuttaṃ

282. Sāvatthiyaṃ -
Anamataggoyaṃ bhikkhave, saṃsāro. Pubbākoṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojānānaṃ sandhāvataṃ saṃsarataṃ. Na so bhikkhave, satto sulabharūpo yo na dhītābhūtapubbo iminā dīghena addhunā. Taṃ kissa hetu? Anamataggoyaṃ bhikkhave, saṃsāro. Pubbākoṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Evaṃ dīgharattaṃ vo bhikkhave, dukkhaṃ paccanubhūtaṃ, tibbaṃ paccanubhūtaṃ, vyasanaṃ paccanubhūtaṃ, kaṭasi vaḍḍhitā. Yāvañcidaṃ bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ, alaṃ virajjituṃ, alaṃ vimuccitunti.

Samyutta Nikaya XV.14-19: Mata Sutta [usw.] = Mother / Translated from the Pali by Thanissaro Bhikkhu.  -- 
For free distribution only. -- URL: http://www.accesstoinsight.org/canon/samyutta/sn15-014.html

At Savatthi. There the Blessed One said: "From an inconstruable beginning comes transmigration. A beginning point is not evident, though beings hindered by ignorance and fettered by craving are transmigrating & wandering on. A being who has not been your mother at one time in the past is not easy to find...A being who has not been your father...your brother...your sister...your son...your daughter at one time in the past is not easy to find.

"Why is that? From an inconstruable beginning comes transmigration. A beginning point is not evident, though beings hindered by ignorance and fettered by craving are transmigrating & wandering on. Long have you thus experienced stress, experienced pain, experienced loss, swelling the cemeteries -- enough to become disenchanted with all fabricated things, enough to become dispassionate, enough to be released."

187. Pāyetvāmatapānaṃ so,
sahassamānuse tahiṃ;
Mahāmeghavanārāmaṃ,
mahāthero upāgami.

187. Als er so 1000 Menschen den Trank der Unsterblichkeit1 (anamata) zu trinken gegeben hatte, ging der große Thera zum Mahāmeghavana-Park.

Kommentar:

1 anamata: Anspielung auf Anamataggiya

188. Pāto bheriṃ carāpetvā,
maṇḍayitvā puraṃ varaṃ;
vihāragāmimaggañ ca,
vihārañ ca samantato.

188. Der König ließ am Morgen die Trommel1 schlagen, ließ die herrliche Stadt schmücken sowie den Weg zum Vihāra und das Vihāra samt seiner Umgebung.

Kommentar:

1 Trommel (bheri)


Abb.: Bheri, Ceylon, um 1850

[Quelle der Abb.: Tennent, James Emerson <1804-1869>: Ceylon: an account of the island. --  2nd ed. --  London : Longman, Green, Longman, and Roberts, 1859. --  2 Bde. : Ill. ; 23 cm. -- Bd. 1, S. 471.]

189. Rathesabho rathaṭṭho so,
sabbālaṅkārabhūsito;
sahāmacco sahorodho,
sayoggabalavāhano.
190. Mahatā parivārena,
sakārāmam upāgami;
tattha there upāgantvā,
vanditvā vandanārahe.

189/190. Der Wagenstier kam auf dem Wagen stehend zu seinem eigenen Ārāma, in vollem Schmuck, mit Beratern Frauen, mit Wagen, Heer und Reittieren, einem großen Gefolge. Dort ging er zu den Thera's und grüßte sie, die des Grußes würdig sind.

191. Paṭititthakaṃ kārayanto
Kadambanadiyā va so
sītavaṭṭiṃ kurumāno
nadiṃ patvā samāpayi.

191. Er zog eine kreisförmige Pflugfurche, die er an der Furt des Kadambaflusses [heute: Malvatte Oya] beginnen ließ und am Fluss wieder enden ließ.

192. Raññā dinnāya sītāya,
nimitte parikittayi;
dvattiṃsamāḷakatthañ ca,
Thūpārāmatthameva ca.

192. Der weise große Thera bestimmte die Grenzmarkierungen (nimitta) an der vom König gezogenen Pflugfurche. Er bestimmte auch die Grenzmarkierungen für 32 Terrassen für Zeremonien (malaka) sowie für den Thūpārāma.

193. Nimitte kittayitvāna,
mahāthero mahāmati;
sīmantaranimitte ca,
kittayitvā yathāvidhi.

193. Nachdem er die Grenzmarkierungen bestimmt hatte, bestimmte der weise Thera vorschriftsgemäß die inneren1 Grenzmarkierungen.

Kommentar:

1 Da der Bereich des Mahāvihāra sehr groß ist, werden in seinem Bereich kleiner Bereiche ausgegrenzt, die ebenfalls als ordensrechtliche Einheiten gelten.

194. Abandhi sabbasīmāyo,
tasmiṃ yeva dine vasī;
mahāmahī akampittha,
sīmābandhe samāpite.

194. Der Selbstbeherrschte fixierte so an diesem einzigen Tag alle Grenzen. Als die Fixierung der Grenzen abgeschlossen war, bebte die Erde.

10.  Fünfter Tag: Verkündigung des Khajjanīyasutta

195. Pañcame divase thero,
rañño gehamhi bhuñjiya;
nisajja Nandanavane,
suttantaṃ khajjanīyakaṃ.
196. Mahājanassa desetvā,
sahassaṃ mānuse tahiṃ;
pāyetvā amataṃ pānaṃ,
Mahāmeghavane vasī.

195. /196. Als der Thera am fünften Tag im Königspalast gegessen hatte, setzte er sich in den Nandanahain und verkündete einer großen Volksmenge die Khajjanīya-Lehrrede1. Er gab dabei 1000 Menschen den den Trank der Unsterblichkeit zu trinken und weilte dann im Mahāmeghahain.

Kommentar:

1 Khajjanīya-Lehrrede: Khajjanīyasutta = Samyuttanikāya III, 86 - 91

Khajjanīyasuttaṃ

79.Sāvatthiyaṃ:

Ye hi keci bhikkhave, samaṇā vā brahmaṇā vā anekavihitaṃ pubbenivāsaṃ anussaramānā anussaranti, sabbe te pañcupādānakkhandhe anussaranti, etesaṃ vā aññataraṃ.

"Evaṃrūpo ahosiṃ atītamaddhānanti" iti vā hi bhikkhave, anussaramāno rūpaññeva anussarati. "Evaṃvedano ahosīṃ atītamaddhānanti" iti vā bhikkhave, anussaramāno vedanaññe ca anussarati. Evaṃsaññī1- ahosiṃ atītamaddhānanti iti vā bhikkhave anussaramāno saññaṃ yeva anussarati. Evaṃ saṃkhāro ahosiṃ atītamaddhānanti iti vā hi, bhikkhave, anussaramāno saṃkhāreyeva anussarati. Evaṃ viññāṇo ahosiṃ atītamaddhānanti iti vā hi bhikkhave, anussaramāno viññāṇameva
Anussarati.

Kiñca bhikkhave, rūpaṃ vadetha: rūppatīti kho bhikkhave, tasmā rūpanti vuccati. Kena rūppati: sītena'pi ruppati uṇhena'pi ruppati jighacchāya'pi ruppati pipāsāya'pi ruppati ḍaṃsamakasavātātapasiriṃsapasamphassena'pi ruppati. Ruppatīti kho bhikkhave, tasmā rūpanti vuccati.

Kiñca bhikkhave, vedanaṃ vadetha: vediyatīti - kho bhikkhave, tasmā vedanāti vuccati kiñca vediyati sukhampi vediyati dukkhampi vediyati [PTS Page 087] adukkhamasukhampi vediyati. Vediyatīti kho bhikkhave, tasmā vedanāti vuccati.

Kiñca bhikkhave, saññaṃ vadetha: sañjānātīti kho bhikkhave, tasmā saññāti vuccati kiñca sañjānāti: nīlampi sañjānāti; pītakampi sañjānāti; lohitakampi sañjānāti. Odātampi sañjānāti; sañjānātīti kho bhikkhave, tasmā saññāti vuccati.

Kiñca bhikkhave, saṃkhāre vadetha: saṃkhataṃ abhisaṃkharontīti bhikkhave, tasmā saṃkhārāti vuccanti. Kiñca saṃkhataṃ abhisaṃkharonti: rūpaṃ rūpattāya - saṃkhataṃ abhisaṃkharonti. Vedanaṃ vedanattāya saṃkhataṃ abhisaṃkharonti. Saññaṃ saññattāya saṃkhataṃ abhisaṃkharonti. Saṃkhāre saṃkhārattāya saṃkhataṃ abhisaṃkharonti. Viññāṇaṃ viññāṇattāya saṃkhataṃ abhisaṃkharonti. Saṃkhataṃ abhisaṃkharontīti kho bhikkhave, tasmā saṃkhārāti vuccanti.

Kiñca bhikkhave, viññāṇaṃ vadetha: vijānātīti kho bhikkhave, tasmā viññāṇanti vuccati. Kiñca vijānāti: ambilampi vijānāti, tittakampi vijānāti, kaṭukampi vijānāti, madhurakampi - vijānāti, khārikampi vijānāti, akhārikampi vijānāti,loṇikampi vijānāti, aloṇikampi vijānāti. Vijānātīti kho bhikkhave, tasmā viññāṇanti vuccati.

Tatra bhikkhave, sutavā ariyasāvako iti paṭisañcikkhati: ahaṃ kho etarahi rūpena khajjāmī, atītampahaṃ addhānaṃ evameva rūpena khajjiṃ, seyyathāpi etarahi paccuppannena rūpena khajjāmi. Ahaṃ ceva kho pana anāgataṃ rūpaṃ abhinandeyyaṃ, anagatampahaṃ addhānaṃ evameva rūpena khajjeyyaṃ, seyyathāpi etarahi paccuppannena rūpena khajjāmīti. So iti paṭisaṅkhāya atītasmiṃ rūpasmiṃ anapekho hoti anāgataṃ rūpaṃ nābhinandati paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti.

Ahaṃ kho etarahi vedanāya khajjāmi, atītampahaṃ addhānaṃ evameva vedanāya khajjiṃ seyyathāpi etarahi [PTS Page 088]  paccuppannāya vedanāya khajjāmi. Ahaṃ ceva kho pana anāgataṃ vedanaṃ abhinandeyyaṃ anāgatampahaṃ addhānaṃ evameva vedanāya khajjeyyaṃ, seyyathāpi etarahi paccuppannāya vedanāya khajjāmīti. So iti paṭisaṃkhāya atītāya vedanāya anapekho hoti, anāgataṃ vedanaṃ nābhinandati paccuppannāya vedanāya nibbidāya virāgāya nirodhāya paṭipanno hoti.

Ahaṃ kho etarahi saññāya khajjāmi, atītampahaṃ addhānaṃ evameva saññāya khajjiṃ seyyathāpi etarahi paccuppannāya saññāya khajjāmi. Ahaṃ ceva kho pana anāgataṃ saññaṃ abhinandeyyaṃ anāgatampahaṃ addhānaṃ evameva saññāya khajjeyyaṃ, seyyathāpi etarahi paccuppannāya vedanāya khajjāmīti. So iti paṭisaṅkhāya atītāya saññāya anapekho hoti, anāgataṃ saññaṃ nābhinandati paccuppannāya saññāya nibbidāya virāgāya nirodhāya paṭipanno hoti.

Ahaṃ kho etarahi saṃkhārehi khajjāmi, atītampahaṃ addhānaṃ evameva saṃkhārehi khajjiṃ seyyathāpi etarahi paccuppannehi saṃkhārehi khajjāmi. Ahaṃ ceva kho pana anāgate saṃkhāre abhinandeyyaṃ anāgatampahaṃ addhānaṃ evameva saṃkhārehi khajjeyyaṃ, seyyathāpi etarahi paccuppannehi saṃkhārehi khajjāmīti. So iti paṭisaṃkhāya atītesu saṃkhāresu anapekho hoti, anāgate saṃkhāre nābhinandati paccuppannānaṃ saṃkharānaṃ nibbidāya virāgāya nirodhāya paṭipanno hoti.

Ahaṃ kho etarahi viññāṇena khajjāmi, atītampahaṃ addhānaṃ evameva viññāṇena khajjiṃ seyyathāpi etarahi paccuppannena viññāṇena khajjāmi. Ahaṃ ceva kho pana anāgataṃ viññāṇaṃ abhinandeyyaṃ anāgatampahaṃ addhānaṃ evameva viññāṇena khajjeyyaṃ, seyyathāpi etarahi paccuppannena viññāṇena khajjāmī. So iti paṭisaṅkhāya atītasmiṃ viññāṇasmiṃ anapekho hoti, anāgataṃ viññāṇaṃ nābhinandati paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hoti.

Taṃ kiṃ maññatha bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vāti? " Aniccaṃ bhante" 'yampanāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti? "Dukkhaṃ bhante" yampanāniccaṃ dukkhaṃ vipariṇāmadhammaṃ kallaṃ nu taṃ samanupassituṃ: "etaṃ mama, eso'hamasmi, eso me attā" ti? "No hetaṃ bhante,

Taṃ kiṃ maññatha bhikkhave vedanā niccā vā aniccā vāti? "Aniccā bhante, " yampanāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā vāti? "Dukkhaṃ bhantena', yampanāniccaṃ dukkhaṃ vipariṇāmadhammaṃ kallaṃ nu taṃ samanupassituṃ: "etaṃ mama, eso'hamasmi, eso me attā"ti? No hetaṃ bhante".

Taṃ kiṃ maññatha bhikkhave, saññā niccā vā aniccā vāti? " Aniccaṃ bhante" 'yampanāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti? "Dukkhaṃ bhante" yampanāniccaṃ dukkhaṃ vipariṇāmadhammaṃ kallaṃ nu taṃ samanupassituṃ: "etaṃ mama, eso'hamasmi, eso me attā" ti? "No hetaṃ bhante,

Taṃ kiṃ maññatha bhikkhave, saṅkhārā niccā vā aniccā vāti? " Aniccaṃ bhante" 'yampanāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti? "Dukkhaṃ bhante" yampanāniccaṃ dukkhaṃ vipariṇāmadhammaṃ kallaṃ nu taṃ samanupassituṃ: "etaṃ mama, eso'hamasmi, eso me attā" ti? "No hetaṃ bhante,

Taṃ kiṃ maññatha bhikkhave, viññāṇaṃ niccaṃ vā aniccaṃ vāti? " Aniccaṃ bhante" 'yampanāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti? "Dukkhaṃ bhante" yampanāniccaṃ dukkhaṃ vipariṇāmadhammaṃ kallaṃ nu taṃ samanupassituṃ: "etaṃ mama, eso'hamasmi, eso me attā" ti? "No hetaṃ bhante, " [PTS Page 089]

Tasmātiha bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ "netaṃ mama, neso'hamasmi, na me so attā"ti, evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Yā kāci vedanā atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ vedanaṃ "netaṃ mama, neso'hamasmi, na me so attā"ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭabbaṃ. Yā kāci saññā atītākāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ saññaṃ "netaṃ mama, neso'hamasmi, na me so attā"ti, evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Ye keci saṅkhārā atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ saṅkhāraṃ netaṃ mama, neso'hamasmi, na me so attā"ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭabbaṃ. Yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ "netaṃ mama, neso'hamasmi, na me so attā"ti, evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.

Ayaṃ vuccati bhikkhave, ariyasāvako apacināti, no ācināti, pajahati, na upādiyati, visineti, no ussineti- vidhupeti, na sandhūpeti.

Kiñca apacināti, no ācināti: rūpaṃ apacināti, no ācināti. Vedanaṃ apacināti. No ācināti saññaṃ apacināti, no ācināti. Saṃkhāre apacināti, no ācināti. Viññāṇaṃ apacināti, no ācināti.

Kiñca pajahati. Na upādiyati: rūpaṃ pajahati na upādiyati. Vedanaṃ pajahati na upādiyati. Saññaṃ pajahati na upādiyati. Saṃkhāre pajahati na upādiyati. Viññāṇaṃ pajahati na upādiyati.

Kiñca visineti, ussineti: rūpaṃ visineti na ussineti. Vedanaṃ visineti na ussineti. Saññaṃ visineti na ussineti. Saṃkhāre visineti na ussineti. [PTS Page 090] viññāṇaṃ visineti na ussineti.

Kiñca vidhūpeti, na sandhūpeti: rūpaṃ vidhūpeti, na sandhūpeti. Vedanaṃ vidhūpeti, na sandhūpeti. Saññaṃ vidhūpeti, na sandhūpeti. Saṃkhāre vidhūpeti, na sandhūpeti. Viññāṇaṃ vidhūpeti, na sandhūpeti.

Evaṃ passaṃ bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati vedanāya'pi nibbindati, saññāya'pi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati nibbindaṃ virajjati virāgā vimuccati vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. Khīṇā jāti vusitaṃ brahmacariyaṃ kataṃ karaṇīyaṃ nāparaṃ itthattāyāti pajānāti. Ayaṃ vuccati bhikkhave, bhikkhu nevācināti na apacināti. Apacinitvā ṭhito. Neva pajahati, na upādiyati, pajahitvā ṭhito. Neva visineti na ussineti. Visinetvā ṭhito. Neva vidhūpeti na sandhūpeti vidhūpetvā ṭhito

Kiñca nevācināti na apacināti apacinitvā ṭhito; rūpaṃ nevācināti, na apacināti, apacinitvā ṭhito. Vedanaṃ nevācināti, na apacināti, apacinitvā ṭhito. Saññaṃ nevācināti, na apacināti. Apacinitvā ṭhito. Saṃkhare nevācināti, na apacināti. Apacinitvā ṭhito. Viññāṇaṃ nevācināti, na apacināti. Apacinitvā ṭhito.

Kiñca neva pajahati na upādiyati pajahitvā ṭhito: rūpaṃ neva pajahati na upādiyati pajahitvā ṭhito. Vedanaṃ neva pajahati na upādiyati pajahitvā ṭhito. Saññaṃ neva pajahati na upādiyati. Pajahitvā ṭhito. Saṃkhare neva pajahati na upādiyati. Pajahitvā ṭhito. Viññāṇaṃ neva pajahati na upādiyati. Pajahitvā ṭhito.

Kiñca neva visineti, na ussineti, visinetvā ṭhito: rūpaṃ neva visineti na ussineti visinetvā ṭhito vedanaṃ neva visineti na ussineti visinetvā ṭhito. Saññaṃ neva visineti na ussineti visinetvā ṭhito. Saṃkhāre neva visineti na ussineti visinetvā ṭhito. Viññāṇaṃ neva visineti na ussineti visinetvā ṭhito.

Kiñca neva vidhūpeti na sandhūpeti vidhūpetvā ṭhito: rūpaṃ neva vidhūpeti na sandhūpeti, vidhūpetvā ṭhito. Vedanaṃ neva vidhūpeti na sandhūpeti vidhūpetvā ṭhito. Saññaṃ neva vidhūpeti na sandhūpeti vidhūpetvā ṭhito. Saṃkhāre neva vidhūpeti na sandhūpeti vidhūpetvā ṭhito. Viññāṇaṃ neva vidhūpeti na sandhūpeti vidhūpetvā ṭhito.

Evaṃ vimuttacittaṃ kho bhikkhave, bhikkhuṃ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti:

[PTS Page 091]  "namo te purisājañña namo te purisuttama,
Yassa te nābhijānāma yampi nissāya jhāyasīti".

79 (7) Being Devoured

At Savatthi. "Bhikkhus, those ascetics and brahmins who recollect their manifold past abodes all recollect the five aggregates subject to clinging or a certain one among them. What five?

"When recollecting thus, bhikkhus: 

  1. 'I had such form in the past,' it is just form that one recollects. 
  2. When recollecting: I had such a feeling in the past/ it is just feeling that one recollects. 
  3. When recollecting: 'I had such a perception in the past/ it is just perception that one recollects. 
  4. When recollecting: I had such volitional formations in the past/ it is just volitional formations that one recollects. 
  5. When recollecting: I had such consciousness in the past/ it is just consciousness that one recollects.

"And why, bhikkhus, do you call it form? It is deformed/ bhikkhus, therefore it is called form. Deformed by what? Deformed by cold, deformed by heat, deformed by hunger, deformed by thirst, deformed by contact with flies, mosquitoes, wind, sun, and serpents. 'It is deformed/ bhikkhus, therefore it is called form.

"And why, bhikkhus, do you call it feeling? 'It feels/ bhikkhus, therefore it is called feeling. And what does it feel? It feels pleasure, it feels pain, [87] it feels neither-pain-nor-pleasure. 'It feels/ bhikkhus, therefore it is called feeling.

"And why, bhikkhus, do you call it perception? 'It perceives/ bhikkhus, therefore it is called perception. And what does it perceive? It perceives blue, it perceives yellow, it perceives red, it perceives white. 'It perceives/ bhikkhus, therefore it is called perception.

"And why, bhikkhus, do you call them volitional formations? 'They construct the conditioned/ bhikkhus, therefore they are called volitional formations. And what is the conditioned that they construct? They construct conditioned form as form; they construct conditioned feeling as feeling; they construct conditioned perception as perception; they construct conditioned volitional formations as volitional formations; they construct conditioned consciousness as consciousness. 'They construct the conditioned/ bhikkhus, therefore they are called volitional formations.

"And why, bhikkhus, do you call it consciousness? 'It cognizes/ bhikkhus, therefore it is called consciousness. And what does it cognize? It cognizes sour, it cognizes bitter, it cognizes pungent, it cognizes sweet, it cognizes sharp, it cognizes mild, it cognizes salty, it cognizes bland. 'It cognizes/ bhikkhus, therefore it is called consciousness.

"Therein, bhikkhus, the instructed noble disciple reflects thus: I am now being devoured by form. In the past too I was devoured by form in the very same way that I am now being devoured by present form. If I were to seek delight in future form, then in the future too I shall be devoured by form in the very same way that I am now being devoured by present form.' Having reflected thus, he becomes indifferent towards past form, he does not seek delight in future form, and he is practising for revulsion towards present form, for its fading away and cessation.

"[He reflects thus:] 'I am now being devoured by feeling.' ... [88] ... 'I am now being devoured by perception.' ... 'I am now being devoured by volitional formations.' ... 'I am now being devoured by consciousness. In the past too I was devoured by consciousness in the very same way that I am now being devoured by present consciousness. If I were to seek delight in future consciousness, then in the future too I shall be devoured by consciousness in the very same way that I am now being devoured by present consciousness.' Having reflected thus, he becomes indifferent towards past consciousness, he does not seek delight in future consciousness, and he is practising for revulsion towards present consciousness, for its fading away and cessation.

"What do you think, bhikkhus, is form permanent or impermanent?... Is feeling ... perception ... volitional formations ... [89] consciousness permanent or impermanent?" -"Impermanent, venerable sir." - "Is what is impermanent suffering or happiness?" - "Suffering, venerable sir." - "Is what is impermanent, suffering, and subject to change fit to be regarded thus: This is mine, this I am, this is my self?" - "No, venerable sir."

"Therefore, bhikkhus, any kind of form whatsoever ... Any kind of feeling whatsoever ... Any kind of perception whatsoever ... Any kind of volitional formations whatsoever ... Any kind of consciousness whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all consciousness should be seen as it really is with correct wisdom thus: 'This is not mine, this I am not, this is not my self."


"This is called, bhikkhus, a noble disciple who dismantles and does not build up; who abandons and does not cling; who scatters and does not amass; who extinguishes and does not kindle.

"And what is it that he dismantles and does not build up? He dismantles form and does not build it up. He dismantles feeling
... perception ... volitional formations ... consciousness and does not build it up.

"And what is it that he abandons and does not cling to? He abandons form and does not cling to it. He abandons feeling ... perception ... volitional formations ... consciousness and does not cling to it.

"And what is it that he scatters and does not amass? He scatters form and does not amass it. He scatters feeling ... perception ... volitional formations ... consciousness and does not amass it. [90]

"And what is it that he extinguishes and does not kindle? He extinguishes form and does not kindle it. He extinguishes feeling ... perception ... volitional formations ... consciousness and does not kindle it.

"Seeing thus, bhikkhus, the instructed noble disciple experiences revulsion towards form, revulsion towards feeling, revulsion towards perception, revulsion towards volitional formations, revulsion towards consciousness. Experiencing revulsion, he becomes dispassionate. Through dispassion [his mind] is liberated. When it is liberated there comes the knowledge: 'It's liberated.' He understands: 'Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.'

"This is called, bhikkhus, a noble disciple who neither builds up nor dismantles, but who abides having dismantled; who neither abandons nor clings, but who abides having abandoned; who neither scatters nor amasses, but who abides having scattered; who neither extinguishes nor kindles, but who abides having extinguished.

"And what is it, bhikkhus, that he neither builds up nor dismantles, but abides having dismantled? He neither builds up nor dismantles form, but abides having dismantled it. He neither builds up nor dismantles feeling ... perception ... volitional formations ... consciousness, but abides having dismantled it.

"And what is it that he neither abandons nor clings to, but abides having abandoned? He neither abandons nor clings to form, but abides having abandoned it. He neither abandons nor clings to feeling ... perception ... volitional formations ... consciousness, but abides having abandoned it.

"And what is it that he neither scatters nor amasses, but abides having scattered? He neither scatters nor amasses form, but abides having scattered it. He neither scatters nor amasses feeling ... perception ... volitional formations ... consciousness, but abides having scattered it.

"And what is it that he neither extinguishes nor kindles, but abides having extinguished? He neither extinguishes nor kindles form, but abides having extinguished it. He neither extinguishes nor kindles feeling ... perception ... volitional formations ... con-' sciousness, but abides having extinguished it.

"When, bhikkhus, a bhikkhu is thus liberated in mind, the devas together with Indra, Brahma, and Pajapati pay homage to him from afar: [91]

"'Homage to you, O thoroughbred man! 
Homage to you, O highest among men!
' We ourselves do not directly know 
Dependent upon what you meditate.'"

[Übersetzung: The connected discourses of the Buddha : a new translation of the Samyutta Nikāya / translated from the Pāli by Bhikkhu Bodhi. -- Boston : Wisdom Publications, ©2000. -- ISBN 0861711588. -- Vol. I. -- S. 914 - 918. -- {Wenn Sie HIER klicken, können Sie dieses Buch  bei amazon.de bestellen}]

11. Sechster Tag: Verkündigung der Lehrrede vom Stückchen Kuhdung

197. Chaṭṭhe pi divase thero,
rañño gehamhi bhuñjiya;
nisajja Nandanavane,
suttam gomayapiṇḍikaṃ.

197. Als der Thera am sechsten Tag im Königspalast gegessen hatte , setzte er sich in den Nandanahain und verkündete die Lehrrede vom Stückchen Kuhdung1 (Gomayapiṇḍī-Sutta).

Kommentar:

1 Lehrrede vom Stückchen Kuhdung (Gomayapiṇḍī-Sutta) = Samyuttanikāya III, 143f.


Abb.: Mutter und Kind breiten Kuhdung zum Trocknen aus, Bodhgaya, Indien, 2006
[Bildquelle: Prince Roy. -- http://www.flickr.com/photos/princeroy/93461930/. -- Creative Commons Lizenz. -- Zugriff am 2006-05-28]

Gomayapiṇḍupamasuttaṃ

96. Sāvatthiyaṃ:
Atha kho aññataro bhikkhu yena bhagavā tenupasaṃkami. Upasaṃkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:

Atthi nu kho bhante, kiñci rūpaṃ yaṃ rūpaṃ niccaṃ dhuvaṃ sassataṃ, aviparināmadhammaṃ sassatisamaṃ tatheva ṭhassati? Atthi nu kho bhante, kāci vedanā yā vedanā niccā dhuvā sassatā aviparināmadhammā sassatisamaṃ tatheva ṭhassati? Atthi nu kho bhante, kāci saññā niccā dhuvā sassatā aviparināmadhammā sassatisamaṃ tatheva ṭhassati? Atthi nu kho bhante, keci saṃkhārā ye saṃkhārā niccā dhuvā sassatā aviparināmadhammā sassatisamaṃ tatheva ṭhassati? Atthi nu kho bhante, kiñci viññāṇaṃ, yaṃ viññāṇaṃ niccā dhuvā sassatā aviparināmadhammā sassatisamaṃ tatheva ṭhassati?

Natthi kho bhikkhu, kiñci rūpaṃ yaṃ rūpaṃ niccaṃ dhuvaṃ sassataṃ, aviparināmadhammaṃ sassatisamaṃ tatheva ṭhassati natthi kho bhikkhu, kāci vedanā yā vedanā niccā dhuvā sassatā aviparināmadhammā sassatisamaṃ tatheva ṭhassati? Natthi kho bhikkhu, kāci saññā niccā dhuvā sassatā aviparināmadhammā sassatisamaṃ tatheva ṭhassati? Natthi kho bhikkhu, keci saṃkhārā ye saṃkhārā niccā dhuvā sassatā aviparināmadhammā sassatisamaṃ tatheva ṭhassati? Natthi kho bhikkhu, kiñci viññāṇaṃ, yaṃ viññāṇaṃ [PTS Page 144] niccaṃ dhuvaṃ sassataṃ aviparināmadhammaṃ sassatisamaṃ tatheva ṭhassati?

Atha kho bhagavā parittaṃ gomayapiṇḍaṃ pāṇinā gahetvā taṃ bhikkhuṃ etadavoca: ettakopi kho bhikkhu, attabhāvapaṭilābho natthi nicco dhuvo sassato aviparināmadhammo, ettako cepi bhikkhu, attabhāvapaṭilābho abhavissa nicco dhuvo sassato aviparināmadhammo nayidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya, yasmā ca kho bhikkhu, ettakopi attabhāvapaṭilābho natthi nicco dhuvo sassato aviparināmadhammo. Tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.

"Bhutapubbāhaṃ bhikkhu, rājā ahosiṃ khattiyo muddhāvasitto. Tassa mayhaṃ bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsīti nagarasahassāni ahesuṃ kusāvatīrājadhānippamukhāni.

Tassa mayhaṃ bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsīti pāsādasahassāni ahesuṃ dhammapāsādappamukhāni.

Tassa mayhaṃ bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītikuṭāgārasahassati ahesuṃ mahābyūhakuṭāgārappamukhāni.

Tassa mayhaṃ bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītipallaṃkasahassāni ahesuṃ dantamayāni sāramayāni sovaṇṇamayāni rūpiyamayāni gonakatthatāni paṭikatthatāni paṭalikatthatāni kādalimigapavarapaccattharaṇāni [PTS Page 145] sauttaracchadāni ubhatolohitakupadhānāni.

Tassa mayhaṃ bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītipallaṃkasahassāni ahesuṃ sovaṇṇālaṃkārāni sovaṇṇaddhajāni hemajālapaṭicchannāni uposathanāgarājappamukhāni.

Tassa mayhaṃ bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītipallaṃkasahassāni ahesuṃ sovaṇṇālaṃkārāni sovaṇṇaddhajāni hemajālapaṭicchantāni valāhakaassarājappamukhāni.

Tassa mayhaṃ bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītipallaṃkasahassāni ahesuṃ sovaṇṇālaṃkārāni sovaṇṇaddhajāni hemajālapaṭacchantāni vejayantarathappamukhāni.

Tassa mayhaṃ bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsīti maṇisahassāni ahesuṃ maṇiratanappamukhāni.

Tassa mayhaṃ bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsīti itthisahassāni ahesuṃ subhaddādevippamukhāni.

Tassa mayhaṃ bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsīti khattiyasahassāni ahesuṃ anuyuttāni parināyakaratanappamukhāni.

Tassa mayhaṃ bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītidhenusahassāni ahesuṃ dukūlasandanāni kaṃsupadhāraṇāni.

Tassa mayhaṃ bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītivatthakoṭisahassāni ahesuṃ: khomasukhumāni koseyyasukhumāni kambalasukhumāni kappāsikasukhumāni.

Tassa mayhaṃ bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītithālipākasahassāni ahesuṃ sāyaṃ pātaṃ bhattābhihāro abhiharittha.

Tesaṃ kho pana bhikkhu, caturāsītiyā nagarasahassānaṃ ekaññeva taṃ nagaraṃ hoti yamahaṃ tena samayena ajjhāvasāmi kusāvatī rājadhāni.

Tesaṃ kho pana bhikkhu, caturāsītiyā pasādasahassānaṃ [PTS Page 146] ekoyeva pāsādo hoti yamahaṃ tena samayena ajjhāvasāmi dhammapāsādo.

Tesaṃ kho pana bhikkhu, caturāsītiyā kuṭāgārasahassānaṃ ekaññeva taṃ kuṭāgāraṃ hoti yamahaṃ tena samayena ajjhāvasāmi mahākhyuhaṃ kuṭāgāraṃ.

Tesaṃ kho pana bhikkhu, caturāsītiyā pallaṃkasahassānaṃ ekoyeva so pallaṃko hoti yamahaṃ tena samayena paribhuñjāmi dantamayo vā sāramayo vā sovaṇṇamayo vā rūpiyamayo vā.

Tesaṃ kho pana bhikkhu, caturāsītiyā nagarasahassānaṃ ekoyeva so nāgo hoti yamahaṃ tena samayena abhiruhāmi uposatho nāgarājā.

Tesaṃ kho pana bhikkhu, caturāsītiyā assasahassānaṃ ekoyeva so asso hoti yamahaṃ tena samayena abhiruhāmi valāhako assarājā.

Tesaṃ kho pana bhikkhu, caturāsītiyā rathasahassānaṃ ekoyeva so ratho hoti yamahaṃ tena samayena abhiruhāmi vejayanto ratho.

Tesaṃ kho pana bhikkhu, caturāsītiyā itthisahassānaṃ ekoyeva sā itthi hoti yā maṃ tena samayena paccupaṭṭhāti khattiyā vā velāmikā vā.

Tesaṃ kho pana bhikkhu, caturāsītiyā vatthakoṭisahassānaṃ ekaññeva taṃ vatthayugaṃ hoti yamahaṃ tena samayena paridahāmi khomasukhumaṃ vā koseyyasukhumaṃ vā kambalasukhumaṃ vā kappāsikasukhumaṃ vā.

Tesaṃ kho pana bhikkhu, caturāsītiyā thālipākasahassānaṃ ekoyeva so thālipāko hoti yato nāḷikodanaparamaṃ bhuñjāmi tadupiyañca supeyyaṃ.

Iti kho bhikkhū, sabbe te saṃkhārā atītā niruddhā, viparinatā. Evaṃ aniccā kho bhikkhu, saṃkhārā, evaṃ addhuvā kho bhikkhu saṃkhārā, evaṃ anassāsikā kho bhikkhu saṃkhārā, [PTS Page 147] yāvañcidaṃ bhikkhu, alameva sabbasaṃkhāresu nibbindituṃ alaṃ virajjituṃ alaṃ vimuccitunti.

96 (4) A Lump of Cowdung

At Savatthi. Then a certain bhikkhu ... Sitting to one side, that bhikkhu said to the Blessed One:

"Venerable sir, is there any form that is permanent, stable, eternal, not subject to change, and that will remain the same just like eternity itself? Is there, venerable sir, any feeling ... any perception ... any volitional formations ... any consciousness [144] that is permanent, stable, eternal, not subject to change, and that will remain the same just like eternity itself?"

"Bhikkhu, there is no form that is permanent, stable, eternal, not subject to change, and that will remain the same just like eternity itself. There is no feeling ... no perception ... no volitional formations ... no consciousness that is permanent, stable, eternal, not subject to change, and that will remain the same just like eternity itself."

Then the Blessed One took up a little lump of cowdung in his hand and said to that bhikkhu: 

"Bhikkhu, there is not even this much individual existence that is permanent, stable, eternal, not subject to change, and that will remain the same just like eternity itself. If there was this much individual existence that was permanent, stable, eternal, not subject to change, this living of the holy life for the complete destruction of suffering could not be discerned. But because there is not even this much individual existence that is permanent, stable, eternal, not subject to change, this living of the holy life for the complete destruction of suffering is discerned.

"In the past, bhikkhu, I was a head-anointed khattiya king.I had 84,000 cities, the chief of which was the capital Kusavati. I had 84,000 palaces, the chief of which was the palace [named] Dhamma. I had 84,000 halls with peaked roofs, the chief of which was the hall [named] the Great Array. I had 84,000 couches made of ivory, of heartwood, of gold and silver, decked with longhaired coverlets, embroidered with flowers, with choice spreads made of antelope hides, [145] with red awnings overhead and red cushions at both ends.

"I had 84,000 bull elephants with golden ornaments and golden banners, covered with nets of golden thread, the chief of which was the royal bull elephant [named] Uposatha.200 I had 84,000 steeds with golden ornaments and golden banners, covered with nets of golden thread, the chief of which was the royal steed [named] Valahaka. I had 84,000 chariots with golden ornaments and golden banners, covered with nets of golden thread, the chief of which was the chariot [named] Vejayanta.

"I had 84,000 jewels, the chief of which was the jewel-gem. I had 84,000 women, the chief of whom was Queen Subhadda. I
had 84,000 vassals of the khattiya caste, the chief of whom was the commander-gem. I had 84,000 cows with tethers of fine jute and milk pails of bronze. I had 84,000 kotis of garments made of fine linen, of fine silk, of fine wool, of fine cotton. I had 84,000 plates on which my meals were served both in the morning and in the evening.

"Of those 84,000 cities,201 bhikkhu, there was only one city in which I resided at that time: the capital Kusavati. Of those 84,000 palaces, [146] there was only one palace in which I resided at that time: the palace [named] Dhamma. Of those 84,000 halls with peaked roof, there was only one hall with peaked roof in which I resided at that time: the hall [named] the Great Array. Of those 84,000 couches, there was only one couch that I used at that time, one made either of ivory or of heartwood or of gold or of silver. "Of those 84,000 elephants, there was only one elephant that I rode at that time, the royal bull elephant [named] Uposatha. Of those 84,000 steeds, there was only one steed that I rode at that time, the royal steed [named] Valahaka. Of those 84,000 chariots, there was only one chariot that I rode in at that time, the chariot [named] Vejayanta.

"Of those 84,000 women, there was only one woman who waited on me at that time, either a khattiya maiden or a velamika maiden.202 Of those 84,000 kotis of garments, there was only one pair of garments that I wore at that time, one made either of fine linen or of fine silk or of fine wool or of fine cotton. Of those 84,000 plates, there was only one plate from which I ate at most a measure of rice with a suitable curry.

"Thus, bhikkhu, all those formations have passed, ceased, changed. So impermanent are formations, bhikkhu, so unstable, so unreliable. [147] It is enough, bhikkhu, to feel revulsion towards all formations, enough to become dispassionate towards them, enough to be liberated from them."

[Übersetzung: The connected discourses of the Buddha : a new translation of the Samyutta Nikāya / translated from the Pāli by Bhikkhu Bodhi. -- Boston : Wisdom Publications, ©2000. -- ISBN 0861711588. -- Vol. I. -- S. 953 - 955. -- {Wenn Sie HIER klicken, können Sie dieses Buch  bei amazon.de bestellen}]

198. Desayitvā desanaññū,
sahassaṃ yeva mānuse;
pāpayitvābhisamayaṃ,
Mahāmeghavane vasi.

198. Der des Lehrens Kundige brachte dabei 1000 Menschen zum vollen Verständnis der Lehre und weilte dann im Mahāmegha-Hain.

12. Siebter Tag: Verkündigung der Lehrrede, die das Rad der Lehre in Bewegung setzte

199.  Sattamepi dine thero,
rājagehamhi bhuñjiya;
nisajja Nandanavane,
dhammacakkappavattanaṃ.
200. Suttantaṃ desayitvāna,
sahassaṃ yeva mānuse;
pāpayitvābhisamayaṃ,
Mahāmeghavane vasi.

199./200.  Als der Thera am siebten Tag im Königspalst gegessen hatte, setzte er sich in den Nandanahain und verkündete die Lehrrede, die das Rad der Lehre in Bewegung setzte1 (Dhammacakkapavattanasutta). Er brachte dabei 1000 Menschen zum vollen Verständnis der Lehre und weilte dann im Mahāmegha-Hain.

Kommentar:

1 Lehrrede, die das Rad der Lehre in Bewegung gesetzt hat (Dhammacakkappavattanasutta): Vinaya I, 10ff.: Erste Lehrrede des Buddha, in der der mittlere Weg, die vier edlen Wahrheiten mit dem edlen achtfachen Weg dargelegt werden.


Abb.: Buddha setzt da Rad der Lehre in Bewegung, Museum Sarnath
[Bildquelle: Wikipedia]

Atha kho bhagavā pañcavaggiye bhikkhū āmantesi:

10. "Dve'me bhikkhave, antā pabbajitena na sevitabbā: yo cā'yaṃ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṃhito; yo vā'yaṃ attakilamathānuyogo dukkho anariyo anatthasaṃhito. Ete te bhikkhave ubho ante anupagamma majjhamā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇi upasamāya abhiññāya sambodhāya nibbāṇaya saṃvattati. "

. 11. "Katamā ca sā bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇi ñāṇakaraṇī upasamāya abhīññāya sambodhāya nibbāṇāya saṃvattīti? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathīdaṃ: sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājivo sammāvāyāmo, sammāsati, sammāsamādhi, ayaṃ kho sā bhikkhave, majjhimā paṭipadā tathāgatena abisambuddhā cakkhukaraṇi ñāṇakaraṇī upasamāya abhīññāya sambodhāya nibbaṇāya saṃvattati. "
12. "Idaṃ kho pana bhikkhave, dukkhaṃ ariyasaccaṃ: jāti'pi dukkhā. Jarā'pi dukkhā, vyādhi'pi dukkhā. Maraṇampi dukkhaṃ, appiyehi sampayogo dukkho. Piyehi vippayogo dukkho, yampicchaṃ na labhati, tampi dukkhaṃ. Saṅkhittena pañcupādānakkhandhā dukkhā. "

13. "Idaṃ kho pana bhikkhave dukkhasamudayaṃ ariyasaccaṃ: yā'yaṃ taṇhā ponobhavikā nandirāgasahagatā tatra tatrābhīnandanī, yeyyathīdaṃ: kāmataṇhā bhavataṇhā vibhavataṇhā"
Sammāsaṅkappo,. "Idaṃ kho pana bhikkhave dukkhanirodhaṃ ariyasaccaṃ: yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.

15. "Idaṃ kho pana bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ: ayameva ariyo aṭṭhaṅgiko maggo, seyyathīdaṃ: sammādiṭṭhi, sammāsaṅkappo, sammākammanto, sammāājivo sammāvāyāmo, sammāsati, sammāsamādhi,

16. [PTS Page 011] idaṃ dukkhaṃ ariyasaccanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. Taṃ kho panidaṃ dukkhaṃ ariyaccaṃ pariññeyyanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. Taṃ kho panidaṃ dukkhaṃ ariyaccaṃ pariññeyyanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
17. Idaṃ dukkhasamudayaṃ ariyasaccanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. Taṃ kho panidaṃ dukkhasamudayaṃ ariyaccaṃ pahātatabbanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. Taṃ kho panidaṃ dukkhasamudayaṃ ariyaccanti pahīṇanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
18. Idaṃ dukkhanirodhaṃ ariyasaccanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. Taṃ kho panidaṃ dukkhanirodhaṃ ariyaccaṃ sacchikātabbanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi, taṃ kho panidaṃ dukkhasamudayaṃ ariyaccaṃ sacchikātabbanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

19. Idaṃ dukkhanirodhagāminī paṭipadā ariyasaccanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. Taṃ kho panidaṃ dukkhanirodhagāmini paṭipadā ariyaccaṃ bhāvetabbanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. Taṃ kho panidaṃ dukkhasamudayaṃ ariyaccaṃ bhāvetabbanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi
.
20 "Yāvakicañca me bhikkhave, imesu catusu ariyasaccesu evaṃ tiparivaṭṭaṃ dvādasākāraṃ yathābhūtaṃ ñāṇadassanaṃ na suvisuddhaṃ ahosi, neva tāvā'haṃ bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammā sambodhiṃ abhisambuddho1- paccaññāsiṃ. "

24. "Yato ca kho me bhikkhave, imesu catusu ariyasaccesu evaṃ tiparivaṭṭaṃ dvādasākāraṃ yathābhūtaṃ ñāṇadassanaṃ suvisuddhaṃ ahosi. Athāhaṃ bhikkhave, sadevake loke samārake sabuhmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambudadho paccaññāsiṃ ñāṇañca pana me dassanaṃ udapādi: 'akuppā me cetovimutti1- ayamantimā jāti natthidāni punabbhavo'ti"

22. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne āyasmato koṇḍaññassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi: "yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhammanti.

23. Pavattite ca pana bhagavatā dhammacakke bhummā devā saddamanussāvesuṃ. "Etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appativattiyaṃ samaṇena vā brāhmaṇena vā devena vā māreṇa vā brahmuṇā vā kenaci vā lokasmi"nti.

24. Bhummānaṃ devānaṃ saddaṃ sutvā cātummahārājikā devasassamaṇabrāhmaṇiyāṃ bhagavatā bārāṇasiyaṃ isipatane [PTS Page 012] migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appativattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmi"nti.

Catummahārājikā devānaṃ saddaṃ sutvā cātummahārājikā devā saddamanussāvesuṃ: "etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appativattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmi"nti.

Tāvatiṃsā devā saddaṃ sutvā cātummahārājikā dvo saddamanussāvesuṃ: "etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appativattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmi"nti.

Yāmā devā saddaṃ sutvā cātummahārājikā devā saddamanussāvesuṃ: "etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appativattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmi"nti.

Tusitā devā saddaṃ sutvā cātummahārājikā devā saddamanussāvesuṃ: "etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appativattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmi"nti.

Nimmānarati devā saddaṃ sutvā cātummahārājikā dvo saddamanussāvesuṃ: "etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appativattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmi"nti.

Paranimmitavasavattino dvo saddaṃ sutvā cātummahārājikā devā saddamanussāvesuṃ:
"Etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appativattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmi"nti.

Brahmakāyikā devā saddaṃ sutvā cātummahārājikā devā saddamanussāvesuṃ: "etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appativattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmi"nti.

25. Itiha tena khaṇena tena muhuttena yāva brahmalokā saddo abbhuggañchi. Ayaṃ ca dassahassī lokadhātu saṅkampi. Sampakampi sampavedhi. Appamāṇo ca uḷāro obhāso loke pāturahosi atikkamma devānaṃ devānubhāvaṃ. Atha kho bhagavā udānaṃ udānesi: "aññāsi vata bho koṇḍañño aññāsi vata bho koṇḍañño"ti. Iti hi'daṃ āyasmato koṇḍaññassa 'aññākoṇḍañño'- tve va nāmaṃ ahosi.

26. " Atha kho āyasmā aññākoṇḍañño diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca: "labheyyā'haṃ bhante, bhagavato santike pabbajjaṃ. Labheyyaṃ upasampada"nti. "Ehi bhikkhū"ti bhagavā avoca. "Svākkhāto dhammo. Cara brahmacariyaṃ sammā dukkhassa antakiriyāyā"ti. Sā'va tassa āyasmato upasampadā ahosi.

27. "Atha kho bhagavā tadavasese bhikkhū dhammiyā tathāya ovadi. Anusāsi. Atha kho āyasmato ca vappassa āyasmato ca bhaddiyassa bhagavatā dhammiyā kathāya ovadiyamānānaṃ anusāsiyamānānaṃ virajaṃ vītamalaṃ dhammacakkhuṃ udapādi: "yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma"nti. Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṃ etadavocuṃ. "Labheyyāma mayaṃ bhante, bhagavato santike pabbajjaṃ. Labheyyāma upasampada"nti. "Etha bhikkhavo"ti bhagavā avoca. "Svākkhāto dhammo. Caratha [PTS Page 013] brahmacariyaṃ sammā dukkhassa antakiriyāyā"ti. Sā'va tesaṃ āyasmantānaṃ upasampadā ahosi.

"17. And the Blessed One thus addressed the five Bhikkhus: 'There are two extrernes, O Bhikkhus, which he who has given up the world, ought to avoid. What are these two extremes? A life given to pleasures, devoted to pleasures and lusts: this is degrading, sensual, vulgar, ignoble, and profitless; and a life given to mortifications: this is painful, ignoble, and profitless. By avoiding these two extrernes, O Bhikkhus, the Tathâgata has gained the knowledge of the Middle Path which leads to insight, which leads to wisdom, which conduces to calm, to knowledge, to the Sambodhi, to Nirvâna.

   18. 'Which, O Bhikkhus, is this Middle Path the knowledge of which the Tathâgata has gained, which leads to insight, which leads to wisdom, which conduces to calm, to knowledge, to the Sambodhi, to Nirvâna? It is the holy eightfold Path, namely, Right Belief, Right Aspiration, Right Speech, Right Conduct, Right Means of Livelihood, Right Endeavour, Right Mernory, Right Meditation. This, O Bhikkhus, is the Middle Path the knowledge of which the Tathâgata has gained, which leads to insight, which leads to wisdom, which conduces to calm, to knowledge, to the Sambodhi, to Nirvâna.

   19. 'This, O Bhikkhus, is the Noble Truth of Suffering: Birth is suffering; decay is suffering; illness is suffering; death is suffering. Presence of objects we hate, is suffering; Separation from objects we love, is suffering; not to obtain what we desire, is suffering. Briefly, the fivefold clinging to existence is suffering.

   20. 'This, O Bhikkhus, is the Noble Truth of the Cause of suffering: Thirst, that leads to re-birth, accornpanied by pleasure and lust, finding its delight here and there. (This thirst is threefold), namely, thirst for pleasure, thirst for existence, thirst for prosperity.

   21. 'This, O Bhikkhus, is the Noble Truth of the Cessation of suffering: (It ceases with) the complete cessation of this thirst,--a cessation which consists in the absence of every passion,--with the abandoning of this thirst, with the doing away with it, with the deliverance from it, with the destruction of desire.

   22. 'This, O Bhikkhus, is the Noble Truth of the Path which leads to the cessation of suffering: that holy eightfold Path, that is to say, Right Belief, Right Aspiration, Right Speech, Right Conduct, Right Means of Livelihood, Right Endeavour, Right Memory, Right Meditation.

   23. '"This is the Noble Truth of Suffering;"--thus, O Bhikkhus, of this doctrine, which formerly had not been heard of, have I obtained insight, knowledge, understanding, wisdom, intuition. "This Noble Truth of Suffering must be understood," thus, O Bhikkhus, of this doctrine, . . . . (&c., down to intuition). "This Noble Truth of Suffering I have understood," thus, O Bhikkhus, of this doctrine, . . . . (&c.,down to intuition).

   24. '"This is the Noble Truth of the Cause of suffering," thus, O Bhikkhus, (&c.) "This Noble Truth of the Cause of suffering must be abandoned has been abandoned by me," thus, O Bhikkhus, (&c.)

   25. '"This is the Noble Truth of the Cessation of suffering," thus, O Bhikkhus, (&c.) "This Noble Truth of the Cessation of suffering must be seen face to face . . . . has been seen by me face to face," thus, O Bhikkhus, (&c.)

   26. '"This is the Noble Truth of the Path which leads to the cessation of suffering," thus, O Bhikkhus, (&c.) "This Noble Truth of the Path which leads to the cessation of suffering, must be realised has been realised by me," thus, O Bhikkhus, (&c.)

   27. 'As long, O Bhikkhus, as I did not possess with perfect purity this true knowledge and insight into these four Noble Truths, with its three modifications p. 97 and its twelve constituent parts; so long, O Bhikkhus, I knew that I had not yet obtained the highest, absolute Sambodhi in the world of men and gods, in Mâra's and Brahma's world, among all beings, Samanas and Brâhmanas, gods and men.

   28. 'But since I possessed, O Bhikkhus, with perfect purity this true knowledge and insight into these four Noble Truths, with its three modifications and its twelve constituent parts, then I knew, O Bhikkhus, that I had obtained the highest, universal Sambodhi in the world of men and gods, . . . . (&c., as in § 27).

   29. 'And this knowledge and insight arose in my mind: "The emancipation of my mind cannot be lost; this is my last birth; hence I shall not be born again!"'

   Thus the Blessed One spoke. The five Bhikkhus were delighted, and they rejoiced at the words of the Blessed One. And when this exposition was propounded, the venerable Kondañña obtained the pure and spotless Eye of the Truth (that is to say, the following knowledge): 'Whatsoever is subject to the condition of origination, is subject also to the condition of cessation.'

   30. And as the Blessed One had founded the Kingdom of Truth (by propounding the four Noble Truths), the earth-inhabiting devas shouted: 'Truly the Blessed One has founded at Benares, in the deer park Isipatana, the highest kingdom of Truth, which may be opposed neither by a Samana nor by a Brâhmana, neither by a deva, nor by Mâra, nor by Brahma, nor by any being in the world.'

   Hearing the shout of the earth-inhabiting devas, the kâtumahârâgika devas (gods belonging to the world of the four divine mahârâgas) shouted, . . . . (&c., as above). Hearing the shout of the kâtumahârâgika devas, the tâvatimsa devas1, the yâma devas, the tusita devas, the nimmânarati devas, the paranimmitavasavatti devas, the brahmakâyika devas shouted: 'Truly the Blessed One, . . . .' (&c., as above).

   31. Thus in that moment, in that instant, in that second the shout reached the Brahma world; and this whole system of ten thousand worlds quaked, was shaken, and trembled; and an infinite, mighty light was seen through the world, which surpassed the light that can be produced by the divine power of the devas.

   And the Blessed One pronounced this solemn utterance: 'Truly Kondañña has perceived it ("aññâsi"), truly Kondañña has perceived it!' Hence the venerable Kondañña received the name Aññâtakondañña (Kondañña who has perceived the doctrine).

   32. And the venerable Aññâtakondañña, having seen the Truth, having mastered the Truth, having understood the Truth, having penetrated the Truth, having overcome uncertainty, having dispelled all doubts, having gained full knowledge, dependent on nobody else for knowledge of the doctrine of the Teacher, thus spoke to the Blessed One: 'Lord, let p. 99 me receive the pabbaggâ and upasampadâ ordinations from the Blessed One.'

   'Come, O Bhikkhu,' said the Blessed One, 'well taught is the doctrine; lead a holy life for the sake of the complete extinction of suffering.' Thus this venerable person received the upasampadâ ordination."

[Übersetzung: Vinaya texts / translated from the Pāli by T.W. Rhys Davids and Hermann Oldenberg. -- Part I: The Pâtimokkha. The Mahâvagga, I-IV. -- Oxford, 1881. -- (Sacred Books of the East ; Vol. 13). -- S. 89ff.]

201. Evañ hi aḍḍhanavama-
sahassāni jutindharo;
kārayitvābhisamayaṃ,
divaseh' eva sattahi.

201. So hat der Lichtträger in nur sieben Tagen 8.5001 zum vollen Verständnis der Lehre gebracht.

Kommentar:

1 8500, nämlich

202. Taṃ Mahānandanavanaṃ,
vuccate tena tādinā;
sāsanajotitaṭṭhānam
iti Jotivanaṃ iti.

202. Weil der Arhat an diesem Platz die Religion leuchten ließ, heißt der große Nandanahain Lichthain (Jotivana).

13. Errichtung verschiedener Bauwerke

203. Tissarāmamhi kāresi,
rājā therassa ādito;
pāsādaṃ sīgham ukkāya,
sukkhāpetvāna mattikā.

203. Im Tissārāma ließ der König gleich zu Beginn für den Thera schnell einen Palast errichten. Er ließ die Ziegel schnell im Feuer trocknen.

204. Pāsādo kāḷakābhāso,
āsi so tena taṃ tahiṃ;
Kāḷapāsādapariveṇam
iti saṅkham upāgataṃ.

204. Der Palast hatte eine schwarze Farbe1. Deswegen erhielt er den Namen Kālapasādaparivena (Zelle des Schwarzen Palasts).

Kommentar:

1 wegen des Schnellbrands der Ziegel hat man wohl nicht darauf geachtet, dass der Lehm genügend Sauerstoff zur Oxidation bekommt, deshalb wurden die Ziegel schwarz; es ist auch möglich, dass es sich um Adobe -- ungebrannten Ton handelt -- der feuergetrocknet wurde, auch dabei wird der Ton dunkel -- allerdings kaum schwarz.

205. Tato mahābodhigharaṃ,
Lohapāsādam eva ca;
salākaggañ ca kāresi,
bhattasālañ ca sādhukaṃ.

205. Dann ließ er ein Gebäude für den Mahābodhi-Baum errichten und den Lohapasāda1, ein Gebäude für die Verlosung [von Essenseinladungen unter den Mönchen] sowie einen guten Speisesaal.

Kommentar:

1 Lohapasāda

"Lohapāsāda

A building at Anurādhapura, forming the uposatha hall of the Mahāvihāra. It was originally built by Devānampiyatissa (see Mhv.xv.205), but it was then a small building erected only to round off the form of Mahā vihāra (vihāraparipunnamattasādhakam) (MT. 364). Later, Dutthagāmani pulled it down and erected on its site a nine storey building, one hundred cubits square and high, with one hundred rooms on each storey. The building was planned according to a sketch of the Ambalatthikapāsāda (the actual Ambalatthikā (q.v.) of the Lohapāsāda was to the east of the building, DA.ii.635) in Bīranī's palace which eight arahants obtained from the deva world. The building was roofed with copper plates, hence its name. The nine storeys were occupied by monks, according to their various attainments, the last four storeys being reserved for arahants. In the centre of the hall was a seat made in the shape of Vessavana’s Nārīvāhana chariot (for details see Mhv.xxvii.1ff). The building was visible out at sea to a distance of one league (MT. 505). Once Dutthagāmani attempted to preach in the assembly hall of the Lohapāsāda, but he was too nervous to proceed. Realizing then how difficult was the task of preachers, he endowed largesse for them in every vihāra (Mhv.xxxii.42ff). Dutthagāmani had always a great fondness for the Lohapāsāda, and as he lay dying he managed to have a last view of it (Mhv.xxxii.9). Thirty crores were spent on its construction; in Saddhātissa's day it caught fire from a lamp, and he rebuilt it in seven storeys at a cost of nine millions.

Khallātanāga built thirty two other pāsādas round the Lohapāsāda for its ornamentation (Mhv.xxxiii.6), while Bhātikābhaya carried out various repairs to the building (Mhv.xxxiv.39), and Amandagāmanī added an inner courtyard and a verandah (ājira) (Mhv.xxxv.3). Sirināga I. rebuilt it in five storeys (Mhv.xxxvi.25,52), Abhayanāga built a pavilion in the courtyard and Gothābhaya had the pillars renewed (Mhv.xxxvi.102).

He evidently started to rebuild the structure, because we are told (Mhv.xxxvi.124) that, after his death, his son Jetthatissa completecd up to seven storeys the Lohapāsāda which had been left unfinished (vippakata) by his father.

The building was worth one crore, and Jetthatissa offered to it a jewel worth sixty thousand, after which he renamed it Manipāsāda. Afterwards Sona, a minister of his brother, the renegade king Mahānāma, acting on the advice of heretical monks led by Sanghamitta, destroyed the pāsāda and carried away its wealth to enrich Abhayagiri vihāra (Mhv.xxxvii.10f,59).

Mahānāma's son, Sirimeghavanna, had the pāsāda restored to its original form (Mhv.xxxvii.62), and, later, Dhātusena renovated it (Mhv.xxxviii.54), as did Aggabodhi I., who distributed the three garments to thirty six thousand monks at the festival of dedication and assigned a village to provide for its protection (Mhv.xlii.20). His successor, Aggabodhi II., deposited in the pāsāda the Buddha's right collar bone, which relic was later transferred to the Thūpārāma (Mhv.xlii.53,59). In the reign of Aggabodhi IV., the ruler of Malaya repaired the central pinnacle (Mhv.xlvi.30), while Mānavamma provided a new roof (Mhv.xlvii.65). Sena II. completely restored the pāsāda and placed in it an image of the Buddha in gold mosaic. The building was evidently not in use at the time, but he provided for its upkeep and assigned villages for its protection, and decreed that thirty two monks should be in constant residence (Mhv.li.69f). Sena IV. was in the habit of preaching in the Lohapāsāda periodical sermons to the monks (Mhv.liv.4) which were based on the suttas, but, after his death, the place again fell into disrepair and was destroyed by the Colas. Parakkamabāhu I. restored it once again (Mhv.lxxviii.102), but it was soon after pillaged again and fell into ruin, in which state it remains to this day. There are now sixteen hundred monolithic stone columns (the same number as in the time of Parakkamabāhu I.), which evidently formed the framework of the lowest storey.

Frequent mention is made in the books of sermons preached in the lowest storey of the Lohapāsāda, at which very large numbers were present. Once, when Ambapāsānavāsī Cittagutta preached the Rathavinīta Sutta, there were twelve thousand monks and one thousand nuns (MT.552f). On another occasion, Bhātikābhaya described the contents of the Relic chamber of the Mahā Thūpa to all the monks of the Mahāvihāra assembled in the Lohapāsāda (MT.555).

Buddhaghosa says (DA.ii.581) that, up to his day, it was customary for all the monks of Ceylon, who lived to the north of the Mahāvālukanadī, to assemble in the Lohapāsāda twice a year, on the first and last days of the vassa, while those to the south of the river assembled at the Tissamahāvihāra. When disputes arose as to the interpretation of various rules or teachings, the decision was often announced by a teacher of repute from the lowest storey of the Lohapāsāda (DA.ii.442, 514).

The hood of the Nāga king Mucalinda was of the same size as the storehouse (bhandāgāragabbha) of the Lohapāsāda (UdA.101). A mass of rock, as big as the seventh storey of the Lohapāsāda, if dropped from the Brahmaworld, would take four months to reach the earth. DA.ii.678."

[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.]

2 Verlosung: Essenseinladungen bzw. zum Kloster gebrachte Speisen können unter den Mönchen verlost werden (Salākābhatta), besonders bei folgenden Gelegenheiten

Mit der Verlosung ist ein bestimmter Mönch, der Bhattuddesaka betraut.

206. Bahūni pariveṇāni,
sādhu pokkharaṇī pi ca;
rattiṭhānadivāṭhāna-
pabhutīni ca kārayi.

206. Er ließ in vorzüglicher Weise viele Pariveṇa1, Teiche, Aufenthaltsorte für den Tag bzw. für die Nacht und anderes errichten.

Kommentar:

1 Pariveṇa ist der Bereich um ein Gebäude, hier ist es gleichbedeutend mit (einem Komplex von) Mönchszellen

207. Tassa nahātapāpassa,
nhānapokkharaṇītaṭe;
Sunhātapariveṇan ti,
pariveṇaṃ pavuccati.

207. Die Zelle für Mahinda, der alles Böse von sich gewaschen hatte, am Ufer des Badeteichs heißt Sunhātaparivena (Zelle des gut Gebadeten).

208. Tassa caṅkamitaṭhāne,
dīpadīpassa sādhuno;
vuccate pariveṇaṃ taṃ,
Dīghacaṅkamanaṃ iti.

208. Die Zelle an der Stelle wo er, die Rettungsinsel der Insel / das Licht der Insel, der Gute hin- und herwandelte, wird Dīghacaṅkamana (Lange Wandelhalle) genannt.

209. Aggaphalasamāpattiṃ,
samāpajji yahiṃ tu so;
Phalaggapariveṇan ti,
etaṃ tena pavuccati.

209. Wo er sich aber in die höchste Frucht [des Arhat] versetzte, wird die Zelle Phalaggaparivena (Zelle der höchsten Frucht)  genannt.

210. Apassāya apassenaṃ,
thero tattha nisīdi so;
Therāpassayapariveṇaṃ,
etaṃ tena pavuccati.

210. Die Zellen dort, wo der Thera saß an eine Lehne gelehnt, wird Therāpassayaparivena (Zelle der Lehne des Thera) genannt.

211. Bahū marugaṇā yattha,
upāsiṃsu upaccataṃ;
teneva taṃ Marugaṇa-
pariveṇan ti vuccati.

211. Die Zellen dort, wo viele Götterscharen zu ihm gekommen waren und bei ihm saßen, wierden Maruganaparivena (Zellen der Götterscharen) genannt.

212. Senāpati tassa rañño,
therassa Dīghasandano;
kāresi cūḷapāsādaṃ,
mahāthambhehi aṭṭhahi.

212. Dhīghasandana1, der General von König Devānampiyatissa, ließ für den Thera einen kleinen Palast erbauen mit acht großen Pfeilern.

Kommentar:

1 Dhīghasandana

"Dīghasandana (Dīghasandanaka)

A Commander-in-chief of Devānampiyatissa. He built a little pāsāda "on eight pillars" for Mahinda, which became known as Dīghasandasenāpati-parivena (Mhv.xv.212f; also Cv.xxxviii.16), and is famous as the residence of Mahānāma, author of the Mahāvamsa (MT.502). According to the Mahāvamsa Tīkā (p.289), Dīghasandaka was so called because he wore a long robe (dīghasāttakam nivāsesīti Dīghasandako), and the original name of the parivena built by him was Cūlapāsāda."

[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.]

213. Dīghasandasenāpati-
pariveṇan ti taṃ tahiṃ;
vuccate pariveṇaṃ taṃ,
pamukhaṃ pamukhākaraṃ.

213. Deswegen werden diese berühmten Zellen, eine Mine berühmter Menschen1 [dort wohnte Mahānāma, der Verfasser des Mahāvamsa!], General-Dhīghasandana-Pariveṇa genannt.

Kommentar:

1 berühmter Menschen: dort wohnte Mahānāma, der Verfasser des Mahāvaṃsa!

214. Devānaṃpiyavacanopaguḷhanāmo,
Laṃkāyaṃ paṭhamam imaṃ Mahāvihāraṃ;
rājā so sumati Mahāmahindatheraṃ,
āgammāmalamatim ettha kārayitthā

ti.

214. Der weise König, in dessen Namen das Wort Götterliebling (devānampiya) enthalten ist, hat in Lankā als erstes diese Mahāvihāra ["großes Kloster", dies ist ab jetzt der Name für den Mahāmeghahain] errichten lassen für den großen Thera Mahina, der ein unbeflecktes Herz hatte.

Kommentar:

Versmaß:

Praharṣiṇī
(13 Silben: 3.10.; Schema: ma na ja ra ga: tryāśābhir manajaragāḥ Praharṣiṇīyam: "In der Praharṣiṇī ist ma na ja ra ga mit Zäsur nach drei und zehn Silben (āśā = die zehn Himmelrichtungen: vier Haupt- und vier Zwischenhimmelsrichtungen sowie unten und oben).")

ˉˉˉ˘˘˘˘ˉ˘ˉ˘ˉˉ
ˉˉˉ˘˘˘˘ˉ˘ˉ˘ˉˉ
ˉˉˉ˘˘˘˘ˉ˘ˉ˘ˉˉ
ˉˉˉ˘˘˘˘ˉ˘ˉ˘ˉˉ

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

Kolophon

Sujanappasādasaṃvegatthāya kate Mahāvaṃse
Mahāvihārapaṭiggahako nāma paṇṇarasamo paricchedo.

Dies ist das fünfzehnte Kapitel des Mahāvamsa, der zum Vertrauen und zur Erschütterung der guten Menschen verfasst wurde. Der Titel dieses Kapitels ist "Die Entgegennahme des Mahāvihāra".

Vergleich von Mahāvaṃsa, Extended Mahāvaṃsa und Mahāvaṃsa-Tīkā zu Kapitel 15

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

"Chapter XV. Here, too, M. and EM. agree very closely. But EM. adds a few particulars to tho account in M., worthy of notice. Thus EM. (3 cd-4 cd) says that Mahinda's first sermon in the Nandanavana was the Āsivīsūpama Sutta. Neither M. nor MT. mentions this event, though it is given in Dpv (XIV. 18). According to EM. (204) this Sutta was preached again on the third day ; M. (178) agrees with this. There was evidently some confusion in the accounts of the activities of Mahinda on his first visit to Anurādhapura. Thus, while M. (186-7) mentions his doings on the fourth day, EM. is silent about them.

Under the visits of the Buddhas to Ceylon EM. gives the names of the kings who sent the branches of the Bodhi-tree to Ceylon and also the names of their capitals—Khema and Khemavatī in the time of Kakusandha (91cd), Sobha and Sobhavatī in that of Koṇāgamana (128cd), Kikī and Bārāṇasī in the time of Kassapa (166 cd). These facts are also found in MT., which gives, in addition, various other details regarding places and persons found in the M. account. EM., however, makes no mention of these details : e.g. the name of Jayanta's younger brother, Samiddha (356.23) ; the site of Devānampiyatissa's palace (341.30) and of the pond Marutta (341.31); the Yakkha Puṇṇakāḷa, who caused the Pajjaraka disease and a description of the disease (349.9f) ; and the later history of various spots connected with the visits of the Buddhas, such as the Sirīsamālaka (352.1), the Nāgamālaka (355.14), the Asokamālaka and the Somanassamālaka (358.10f).

EM. clearly states (229-30) that the Tissārāma was a monastery in Jotivana (formerly Nandanavana) built by Devānampiyatissa and that the Kāḷakapāsāda was attached to it. M. does not say where Tissarama was, nor does MT., but according to MT. 502.20 Tissarama was also another name for Mahamegha-vana. Dpv. (XV. 27) agrees with this ; see also EM. 242,243. At the end of the Chapter, MT. explains the meanings of several names e.g. that of Dīghasandana (365.2), but EM. takes no notice of the explanations."

[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. XXVII.]

Zu Kapitel 16: Entgegennahme des Cetiyaberg-Klosters