Mahavamsa : die große Chronik Sri Lankas

24. Kapitel 24: Der Bruderkrieg

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. -- 24. Kapitel 24: Der Bruderkrieg. -- Fassung vom 2006-07-08. -- URL: http://www.payer.de/mahavamsa/chronik24.htm. -- [Stichwort].

Erstmals publiziert:

Überarbeitungen: 2006-07-08 [Ergänzungen];  2006-07-07 [Ergänzungen]

Anlass: Lehrveranstaltungen, Sommersemester 2001, 2006

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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.

Catuvīsatimo paricchedo.

Dvebhātikayuddhaṃ

1 Hatthassatharukammassa kusalo katupāsano
So Gāmaṇī rājasuto Mahāgāme vasī tadā.

1.

Prinz Gāmaṇī lebte damals in Mahāgāma¹, geschickt im Elefanten-, Pferde- und Schwertwesen, vollendet im Bogenschießen.

Kommentar:

¹ Mahāgāma: heutiges Māgama

Abb.: Lage von Magama = Mahāgāma
(©MS Encarta)

2 Rajā rājasutaṃ Tissaṃ Dīghavāpimhī vāsayi
Ārakkhituṃ janapadaṃ sampannabalavāhanaṃ

2.

Der König¹ stationierte Prinz Tissa¹ mit zusammen Streitkräften und Wagen in Dīghavāpi², um die Region zu schützen.

Kommentar:

¹ nämlich Kākavaṇṇatissa, Herrscher von Mahāgāma in Rohaṇa

² Tissa

"Saddhā Tissa King of Ceylon (77 59 B.C.). He was the brother of Dutthagāmanī and was about a year younger. When he was ten, at the ceremony of initiation, he was forced to make a vow that he would never fight against his brother; but when his father, Kākavannatissa, died, he seized the throne in the absence of Dutthagāmanī. Up to that time he had been in charge of the Dīghavāpi district. Dutthagāmanī now made war upon him, but was defeated at Cūlanganiyapitthi. Later the tide turned, and Tissa had to flee to a monastery. Dutthagāmanī surrounded the monastery, but some young monks carried Tissa out on a bed, covered up like a dead body. Gāmanī discovered the ruse, but refrained from action. Through the intervention of Godhagatta Tissa Thera, the brothers were reconciled, and, thereafter, seem to have been devoted to one another. After Gāmanī's conquest of Anurādhapura, Tissa seems to have returned as governor of Dīghavāpi. When Gāmanī lay dying, Tissa was sent for to complete the work of the Mahā Thūpa, that the king might see it before his death. This he got done by means of temporary structures, cunningly devised. He was enjoined to retain unimpaired all the services on behalf of the religion inaugurated by his brother, and, when the latter died, he was succeeded by Tissa, who ruled for eighteen years. He rebuilt the Lohapāsāda after it was burnt down, and erected many vihāras - Dakkhināgiri, Kallakālena, Kalambaka, Pettangavālika, Velangavitthika, Dubbalavāpitissaka, Dūratissaka, Mātuvihāraka and Dīghavāpi. He built a vihāra to every yojana on the road from Anurādhapura to Dīghavāpi. He had two sons, Lañjatissa and Thūlathana. Tissa was reborn after death in Tusita, and will be the second Chief Disciple of Metteyya Buddha. Mhv.xxii.73, 83; xxiv2ff.; xxxii.83; xxxiii.4 17; Dpv.xx 2, 4ff. He was a very pious king, entirely devoted to the cause of religion. Various stories are mentioned about him in the Commentaries (See, e.g., Kālabuddharakkhita). He once walked five leagues to Mangana to pay his respects to Kujjatissa (q.v.) (AA.i.384f). On another occasion, he gave snipe to a novice from Kanthaka sālaparivena who would, however, accept only very little. Pleased with his moderation, the king paid him great honour (AA.i.264). He seems to have been specialty fond of the monks of Cetiyagiri (See VibhA.473). He was, apparently, also known as Dhammika Tissa. Dhammika Tissa once distributed one hundred cartloads of sugar (gula) among twelve thousand monks. A seven year old novice was sent by a monk who had just come to Cetiyagiri from Anurādhapura to fetch for him some sugar, about the size of a kapittha fruit. The attendant offered to give him a plateful, but the novice refused to take so much. The king heard the conversation, and, pleased with the novice, sent a further four hundred cartloads of sugar to be given to the Order (E.g., SA.iii.48). See also the story of Kukkutagiri." [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 Dīghavāpi

Abb.: Lage von Dīghavāpi (©CIA)

Abb.: Lage von Dīghavāpi
(©Survey Departement Ceylon)

"Dīghavāpi A tank and a district in Ceylon. When the Buddha went to Ceylon he visited the village, and on the spot where he sat in meditation a cetiya was later erected (Mhv.i.78; Dpv.ii.60; Sp.i.89). It seems to have been the central post in the country lying between the Tamil kingdom and the province of Rohana. Thus we find Dutthagāmani's brother, Tissa, occupying it by the order of his father. Later, on the death of his father, he retired to Dīghavāpi with his mother and the elephant Kandula (Mhv.xxiv.2, 14f, 48). When he made peace with his brother, he was again sent there to look after the district. After the conquest of the Tamils, Tissa was again in charge of Dīghavāpi, for we find him being sent for from there at the time of Dutthagāmani's death (Mhv.xxxii.2). Tissa (afterwards called Saddhātissa) founded the Dīghavāpi-vihāra, in connection with which he built a cetiya, to which he made valuable offerings (Mhv.xxxiii.9, 14). We hear of Dīghavāpi in connection with the campaigns of Parakkamabāhu I. (Cv.lxxiv.89; 98, 110, 180; lxxv.1, 10). Many years later Rājasīha II. gave the district round Dīghavāpi to the settlers who came from Holland (Cv.xcvi.25, 28; for its identification see Cv.Trs.ii.30, n.1). The village of Mahāmuni, residence of Sumanā, wife of Lakuntaka Atimbara, was in Dīghavāpi (DhA.iv.50). Dīghavāpi was nine leagues from Tissamahārāma (AA.i.386). For a story connected with the cetiya see Dhajagga Paritta." [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 Kumāro Gāmaṇī kāle sampassanto balaṃ sakaṃ
Yujjhissaṃ Damiḷehī ti pitu rañño kathāpayi.

3.

Prinz Gāmaṇī betrachtete rechtzeitig seine eigene Streitmacht und ließ seinem Vater, dem König, mitteilen, dass er mit den Tamilen kämpfen werde.

4 Rājā taṃ anurakkhanto oragaṅgaṃ alaṃ iti
Vāresi yāvatatiyaṃ; so tatheva kathāpayi.

4.

Der Vater hielt ihn, um ihn zu schützen, davon ab. "Das Gebiet diesseits der Gaṅgā¹ genügt." Dreimal übermittelte er ihm diese Botschaft.

Kommentar:

¹ Gaṅgā = Mahāgaṅgā: heutige Mahāveligaṅgā, bildete die Nordgrenze von Rohaṇa und damit die Grenze zum tamilisch beherrschten Norden.

Abb.: Lage von Rohaṇa mit der Mahāgaṅgā als Nordgrenze

[Quelle der Abb.: Sievers, Angelika: Ceylon : Gesellschaft und Lebensraum in den orientalischen Tropen. Eine sozialgeographische Landeskunde. -- Wiesbaden : F. Steiner, 1964. -- XXXII, 398 S. : Ill. ; 25 cm.  -- (Bibliothek geographischer Handbücher). -- S. 34. -- Immer noch die beste deutschsprachige Landeskunde Sri Lankas!]

5 Pitā me puriso honto nevaṃ vakkhati, ten' idaṃ
Pilandhatū ti pesesi itthālaṅkāram assa so.

5.

"Wenn mein Vater ein Mann wäre, würde er nicht so sprechen. Deswegen soll er sich damit schmücken." mit diesen Worten schickte er seinem Vater Frauenschmuck.

Abb.: Frauenschmuck. -- Fresko Sigiriya
[Bildquelle: michaelnewport. -- http://www.flickr.com/photos/zzzzz/128048526/. -- Creative Commons Lizenz (Namensnennung, keine Bearbeitung, keine kommerzielle Nutzung). -- Zugriff am 2006-07-02]

6 Rājāha tassa kujjhitvā karotha hemasaṅkhaliṃ,
Tāya naṃ bandhayissāmi, nāññathā rakkhiyo hi so

6.

Der König wurde zornig und befahl: "Macht eine goldene Kette. Mit ihr will ich ihn anbinden lassen. Anders kann man ihn nicht schützen."

7 Palāyitvāna Malayaṃ kujjhitvā pituno agā;
Duṭṭhattā yeva pitari āhu taṃ Duṭṭhagāmaṇiṃ

7.

Gāmaṇī wurde auf seinen Vater zornig und floh nach Malaya¹. Weil er auf seinen Vater böse (duṭṭha) war, nannte man ihn "Böser Gāmaṇī" (Duṭṭhagāmaṇī²).

Kommentar:

¹ Malaya = Bergland Sri Lankas

Abb.: Topographie Sri Lankas mit deutlich erkennbarem Bergland
[Quelle: NASA]

"Malaya. The mountainous country of Ceylon, originally the home of the Pulindā (Mhv.vii.68; see Mhv.Trs.60, n. 5). When Dutthagāmanī fled from his father's wrath, it was in Malaya that he hid (Mhv.xxiv.7). In Malaya was the Ambatthakolalena, from which Dutthagāmanī obtained silver for the Mahā Thūpa (Mhv.xxviii.20). The hill country provided protection from marauders who invaded Ceylon (E.g., in the case of Vattagāmanī; Mhv.xxxiii.62; also xxxv.26), and also from those causing danger to the rightful ruler (E.g., ibid., xxxvi.50; Cv.xli.20; l.20). When Buddhism was threatened by the activities of unbelievers who had obtained possession of Anurādhapura, it was to Malaya and to Rohana that the monks fled in order to save themselves and their teaching (E.g., Mhv.xxxvii.6). Malaya also afforded shelter to rebels against the government both during preparations for attack and, if necessary, during their flight (E.g., Cv.xli.10; xliv.62; xlviii.98; li.112f.; lvii.47, 57). In later times Malaya was treated as a special province, and was in charge of an official called Malayarāja, who was generally the king's younger son, the elder being viceroy in charge of the Eastern Province (Pācīnadesa). The district of Dakkhinadesa was included in Malaya (See Cv.xli.33ff.; lii.68; Cv. Trs.i.54, n.4; but see Cv.xlii.6, 10; xliv.43 li.13; liii.36), but it was later separated (Cv.li.8). The Yuvarāja himself was sometimes Malayarājā, particularly when the other provinces were in the hands of enemies (E.g., Cv.lviii.7). Mention is also made (Cv.lxix.6) of a Malayarājā who was in charge of a Damila army (probably of mercenaries). In times of war the people of Malaya usually gave a great deal of trouble as the country was difficult of access (E.g., Cv.lxx.30). Some of the villages in Malaya were composed of only one house. Sp.ii.298." [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 Duṭṭhagāmaṇī

"Duṭṭhagāmanī-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.]

8 Rājātha ārabhī kātuṃ Mahānuggalacetiyaṃ
Niṭṭhite cetiye saṅghaṃ sannipātayi bhūpati.

8.

Der König begann dann das Mahānuggala-Cetiya zu erbauen. Als das Cetiya fertig war, ließ der König die Mönchsgemeine sich versammeln.

9 Dvādasettha sahassāni bhikkhū Cittalapabbatā,
Tato tato dvādaseva sahassāni samāgamuṃ.

9.

12.000 Mönche vom Cittala-Berg¹ und 12.000 von hier und dort versammelten sich dort.

Kommentar:

¹ Cittala-Berg

"Cittalapabbata A mountain in Rohana on which Kākavanna-Tissa built a vihāra (Mhv.xxii.23) and Vasabha ten thūpas (Mhv.xxxv.81). Dāthopatissa gave to the vihāra the village of Gonnavitthi (CV.xlv.59). The mountain is described as being healthy (utusappāya) (MT.552), and sometimes there lived on it as many as twelve thousand monks (VibhA.445; Mhv.xxiv.9). Attached to the vihāra was the Ninkaponnapadhānaghara (VibhA.489) and the Kotagerukapāsāda - the residence of Bhāgineyya Sangharakkhita (MT.552) - and also, probably, a nunnery. (See VibhA.498). The Elders Mahānāga and Cūlanāga lived at Cittalapabbata for three years (SA.ii.125). The Commentaries" contain several stories connected with the mountain. (E.g., VibhA.264, 498; DhsA.351, 399; AA.i.386; MA.i.18, 66, 150, 223, 351, 399). Near by (AA.i.386) was the village of Kālumbara and the bathing place of Kuruvakatittha (MA.ii.1024). It was evidently a very important monastic centre in Ceylon, and is mentioned on a par with Abhayagiri and Cetiyapabbata (DA.ii.478). Cittalapabbata is sometimes called Cittalakūta. E.g., Mhv.xxxv.81." [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 Katvāna cetiyamahaṃ rājā saṅghassa sammukhā
Sabbe yodhe samānetvā kāresi sapathaṃ tadā:

10.

Nach dem Cetiya-Fest brachte der König alle seine Krieger zusammen und ließ sie vor der Mönchsgemeinde schwören.

11 Puttānaṃ kalahaṭṭhānaṃ na gacchissāma te iti.
Akaṃsu sapathaṃ sabbe, taṃ yuddhaṃ tena nāgamuṃ.

11.

Alle schoren, nicht zum Schlachtfeld seiner Söhne zu gehen. Deshalb gingen sie nicht zu jenem Kampf.

12 Catusaṭṭhivihāre so kārāpetvā mahīpati
Tattakān' eva vassāni ṭhatvāmari tahiṃ, tadā
13 Rañño sarīraṃ gāhetvā channayānena rājinī
Netvā Tissamahārāmaṃ taṃ saṅghassa nivedayi.

12. - 13.

Der König ließ 64 Klöster erbauen und lebte ebensoviele Jahre. Dann starb er in Mahāgāma. Die Königin nahm den Leichnam des Königs und brachte ihn in einem bedeckten Fahrzeug zum Tissamahārāma¹ und gab der Mönchsgemeinde Bescheid.

Kommentar:

¹ Tissamahārāma

Abb.: Lage von Tissamahārāma
(©MS Encarta)

"Tissamahā-vihāra A monastery in Rohana, founded by Kākavanna-Tissa (Mhv.xxii.23). It was also called Tissārāma (Mhv.xxii.28). It was one of the chief monastic establishments in Ceylon and was a place of pilgrimage. Some of the Sinhalese chronicles mention that Kākavanna-Tissa built another vihāra of the same name on the east coast of Ceylon, at the place now known as Seruvila, where the Buddha's frontal bone is deposited. The Mahāmeghavanārāma is also sometimes called the Tissamahārāma (E.g., Mhv.xx.25), and Tissārāma (Mhv.xv.174, 179, 203). Dappula gave to the Tissamahā-vihāra the village of Kattikapabbata (Cv.xiv.59).  Buddhaghosa says (DA.ii.581) that in his time all monks living in Ceylon, south of the Mahāvālukanadī, assembled there twice a year, on the first and last day of the vassa." [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.]

14 Sutvā Tissakumāro taṃ āgantvā Dīghavāpito
Sarīrakiccaṃ kāretvā sakkaccaṃ pituno sayaṃ

14.

Als Prinz Tissa davon erfuhr, kam er von Dīghavāpi¹ und vollzog ehrfurchtsvoll die Totenriten für seinen Vater.

Kommentar:

¹

Abb.: Lage von Dīghavāpi und Tissamahārāma
(©MS Encarta)

15  Mātaraṃ Kaṇḍulaṃ hatthiṃ ādiyitvā mahabbalo
Bhātu bhayā Dīghavāpiṃ agamāsi lahuṃ tato.

15.

Aus Furch vor seinem Bruder ging der Starke mit seiner Mutter und dem Elefanten Kaṇḍula¹ schnell von dort nach Dīghavāpi.

Kommentar:

¹ Kaṇḍula: siehe Mahāvaṃsa, Kapitel 22, Vers 62ff.

"Kaṇḍula. The state-elephant of Dutthagāminī. He was of the Chaddanta race, and was left by his mother and discovered by a fisherman, Kandula, after whom he was named. Mhv.xxii.62f. He grew up to be of great strength. When Dutthagāminī's father died, his younger son, Tissa, took possession of the queen-mother and of Kandula, the state-elephant, and fled, but in the battle between the brothers, Kandula shook himself free from Tissa and went over to Dutthagāminī, whom he served to the end of his life. Kandula took a prominent part in the campaign against the Damilas, distinguishing himself particularly in the siege of Vijitapura (Mhv.xxiv.15, 89). In the single combat between Elāra and Dutthagāminī. Kandula attacked Elāra's elephant, Mahāpabbata, and disabled him (Mhv.xxv.5-83). It is said that once the warrior Nandhimitta seized Kandula by his tusks and forced him on to his haunches, and Kandula nursed a grudge against him until Nandhimitta rescued him from being crushed under a gate-tower which fell on him during his attack on Vijitapura. Mhv.xxv.22, 39f.; see also Dpv.xviii.53; Mbv.133." [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.]

Elefanten namens Kaṇḍula sind seit 1961 Truppenmaskottchen des Sri Lanka Light Infantry Regiment!

16 Taṃ pavattiṃ nivedetuṃ Duṭṭhagāmaṇisantikaṃ
Lekhaṃ datvā visajjesuṃ sabbe 'maccā samāgatā.

16.

Alle Minister versammelten sich und sandten einen Brief an Duṭṭhagāmaṇī, um diese Vorgänge zu berichten.

17 So Guttahālam āgantvā tattha cāre visajjiya
Mahāgāmam upāgantvā sayaṃ rajje 'bhisecayi.

17.

Er zu nach Guttahāla^1, ließ dort Spione, ging nach Mahāgāma und weihte sich selbst zum König.

Kommentar:

¹ Guttahāla: vermutlich heutiges Buttala

Abb.: Lage von Buttala = Guttahāla/Guttasāla
(©MS Encarta)

"Guttasāla, Guttasālaka A village and a district in Rohana. Dutthagāmanī lived there before being crowned at Mahāgāma (Mhv.xxiv.17). Guttasāla was thirty to thirty-five miles to the north of Mahāgāma, where the high road crossed the Mānikagañga, and lay on the main route which spread from Mahāgāma to Mutiyangana, and from there along the Mahāvālukagangā to Pulatthipura; hence its strategic importance. It was the centre of several campaigns at different periods. (E.g., of Mahinda, Cv.li.109, 117; Vijayabāhu I., Cv.lxviii.34; Jayabāhu I., Cv.lxi.12; Parakkamabāhu I., Cv.lxxiv.165f.; lxxv.15. See Cv.Trs.i.158, n.4). The Atthasālinī (DhsA.398f) records the story of a nun of Guttasāla; she was an arahant, and when the village was destroyed by bandits she left it with a young nun carrying her baggage. At the village gate of Nakulanagara she met Mahānāga of Kālavallimandapa, who offered her a meal in his own bowl, as she had none of her own. She ate the meal, washed the bowl and returned it, telling him that from the next day he would get alms without exertion; and so he did." [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.]

18 Mātatthaṃ Kaṇḍulatthañ ca bhātu lekhaṃ visajjayi;
Aladdhā yāvatatiyaṃ yuddhāya tam upāgami.

18.

Er sandte seinem Bruder einen Brief, in dem er sie Mutter und den Elefanten forderte. Als er diese auch auf die dritte Aufforderung hin nicht bekam, zog er aus zum Kampf mit seinem Bruder.

19 Ahū dvinnaṃ mahāyuddhaṃ Cūlaṅgaṇiyapiṭṭhiyaṃ;
Tattha nekasahassāni patiṃsu rājino narā.

19.

In Cūlaṅgaṇiyapiṭṭhi¹ kam es zu einer großen Schlacht zwischen den beiden. Dort fielen viele Tausend Männer des Königs (Duṭṭhagāmaṇī).

Kommentar:

¹ Cūlaṅgaṇiyapiṭṭhi: Geiger nimmt an, dass dies in der Nähe des heutigen Muppana (nordöstlich von Buttala) liegt.

20 Rājā ca Tissāmacco ca vaḷavā Dīghathūnikā
Tayo yeva palāyiṃsu; kumāro anubandhi te;

20.

Der König, sein Minister Tissa¹ und die Stute Dīghathūnikā, diese drei  flohen. Prinz Tissa verfolgte sie.

Kommentar:

¹ Tissa

"Tissa. A minister of Dutthagāmani. When the latter fled from Saddhātissa, Tissa joined him and he gave him his own food during the flight. But the food was ultimately given to a monk (see Tissa 26) who accepted their invitation to the meal. (For details see Mhv.xxiv.22ff; AA.i.365). It was probably the mother of this Tissa who, we are told (Vsm., p.63), used a cloth worth one hundred to wipe away the impurities of her son's birth, which cloth she afterwards threw out on to the Tālaveli road hoping that it might prove useful to a pāmsukūlika monk." [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.]

21 Ubhinnam antare bhikkhū māpayiṃsu mahīdharaṃ,
Taṃ disvā bhikkhusaṅghassa kammaṃ iti nivatti so.

21.

Mönche schufen zwischen den beiden einen Berg. Als Tissa diesen sah, kehrte er um, weil es ein Werk der Mönchsgemeinde war.

22 Kappakandaranajjā so Javamālitittham āgato
Rājāha Tissāmaccaṃ taṃ chātajjhattā mayaṃ iti.

22.

Der König kam zur Javamāli-Furt¹ des Kappakandara-Flusses². Er sagte seinem Minister Tissa, dass er voll Hunger sei.

Kommentar:

¹ Javamāli-Furt: Geiger vermutet diese beim heutigen Dorf Kumbukkana

Abb.: Lage von Kumbukkana an der Kumbukkan-oya
(©MS Encarta)

² Kappakandara-Fluss: Geiger vermutet, dass die die heutige Kumbukkan-oya ist

23 Suvaṇṇasarake khittam bhattaṃ nīhari tassā so;
Saṅghassa datvā bhuñjanato kāretvā catubhāgakaṃ

23.

Der Minister reichte ihm in einem goldenen Gefäß Speise. Da der König zu essen pflegte nachdem er der Mönchsgemeinde gegeben hatte, teilte er die Speise in vier Teile¹.

Kommentar:

¹ wie aus dem Folgenden ersichtlich: je ein Teil für die Mönche, sich selbst, Minister Tissa und die Stute.

24 Ghosehi kālam iccāha; Tisso kālam aghosayi;
Sutvāna dibbasotena rañño sikkhāya dāyako
25 Thero Piyaṅgudīpaṭṭho theraṃ tattha niyojayi
Tissaṃ kuṭumbikaputtaṃ, so tattha nabhasāgamā.

24.

Dann befahl er Tissa, die Essenszeit auszurufen. Tissa rief die Zeit aus. Der Thera¹, der dem König die Übungspunkte der Sittlichkeit gegeben hatte und der in Piyaṅgudīpa² lebte, hörte dies mit seinem himmlischen Ohr³. Er schickte den Thera Tissa, den Sohn eines Familienoberhauptes. Dieser ging durch die Luft dorthin.

Kommentar:

¹ nach Vers 28 heißt der Thera Gotama

Nach Mahāvaṃsa 22,69 gab Gotama dem Prinzen Gāmaṇī die dreifache Zuflucht und die fünf Übungspunkte der Sittlichkeit

Die Übungspunkte der Sittlichkeit sind:

1. Enthaltung vom Töten von Lebewesen
2. Enthaltung von Stehlen
3. Enthaltung von sexuell-erotischem Fehlverhalten
4. Enthaltung von Lügen
5. Enthaltung von berauschenden Mitteln, die Anlass zu Nachlässigkeit sind

1. pāṇātipātā veramaṇī sikkhāpadaṃ samādiyāmi
2. adinnādānā veramaṇī sikkhāpadaṃ samādiyāmi
3. kāmesu micchācārā veramaṇī sikkhāpadaṃ samādiyāmi
4. musāvādā veramaṇī sikkhāpadaṃ samādiyāmi
5. surāmerayamajjapamādaṭṭhānā veramaṇī sikkhāpadaṃ samādiyāmi

² Piyaṅgudīpa: Kolbenhirse-Insel: piyaṅgu = Setaria italica (Kolbenhirse)

Abb.: piyaṅgu = Setaria italica (Kolbenhirse)
[Bildquelle: Wikipedia

"Piyaṅgudīpa An island, probably near Ceylon, the monks of which enjoyed a reputation for extreme holiness. When Dutthagāmanī, fleeing from Cūlanganiyapitthi, wished to give alms though having so little food, an arahant Thera came from Piyangudīpa to accept it as soon as the time of the almsgiving was announced by the minister Tissa (Mhv.xxiv.24ff). Again, when Dutthagāmanī, after his conquest of the Damilas, was filled with remorse for his slaughter of men, arahants of Piyangudīpa read his thoughts and came to console him (Mhv.xxv.104ff). Mention is made of as many as twelve thousand monks living on Piyangudīpa. Mhv.xxxii.55." [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 himmlisches Ohr: dibba-sota, eine der sechs Abhiññā f. -- höhere Geisteskräfte: die Fähigkeit, himmlische und menschliche Töne zu hören, ferne und nahe

26 Tassa Tisso karā pattaṃ ādāy' adāsi rājino;
Saṅghassa bhāgaṃ sam bhāgaṃ rājā patte khīpāpayi;

26.

Der Minister Tissa nahm aus seiner Hand den Almosentopf und gab ihn dem König. Der König ließ den Teil der Mönchsgemeinde und seinen eigenen Teil in den Almosentopf legen.

Abb.: Mönche mit Almosentopf, Chiang Mai (เชียงใหม่), Thailand
[Bildquelle: griffhome. -- http://www.flickr.com/photos/griffhome/86694383/. -- Creative Commons Lizenz (Namensnennung). -- Zugriff am 2006-07-02]

27 Sam bhāgaṃ khipī Tisso ca; sam bhāgaṃ vaḷalavā pi ca
Na icchi, tassā bhāgañ ca Tisso pattamhi pakkhipi.

27.

Auch der Minister Tissa gab seinen seinen Teil, und auch die Stute wollte ihren Teil nicht; auch ihren Teil legte der Minister Tissa in den Almosentopf.

28 Bhattassa puṇṇapattaṃ taṃ adā therassa bhūpati.
Adā Gotamatherassa so gantvā nabhasā lahuṃ.

28.

Der König gab dem Thera den Almosentopf voll Speise. Dieser ging schnell durch die Luft und brachte ihn dem Thera Gotama.

29 Bhikkhūnaṃ bhuñjamānānaṃ datvā ālopabhāgaso
Pañcasatānaṃ so thero laddhehi tu tadantikā
30 Bhāgehi pattaṃ pūretvā ākāse khipi rājino;
Gataṃ disvā gahetvā taṃ Tisso bhojayi bhūpatiṃ.

29. - 30.

Der Thera gab davon 500 Mönchen portionenweise zu essen. Mit den (übriggebliebenen) Teilen, die er von ihnen bekam, füllt er den Almosentopf und warf ihn in die Luft. Minister Tissa sah den Topf kommen, griff ihn und speiste daraus den König.

31 Bhuñjitvāna sayañ cāpi vaḷavañ ca abhojayi.
Sannāhaṃ cumbaṭaṃ katvā rājā pattaṃ visajjayi.

31.

Er aß auch selbst und fütterte dann daraus die Stute. Der König machte aus seiner Militärkleidung einen Tragerundwulst¹ und sandte den Almosentopf zurück.

Kommentar:

¹ Tragerundwulst (cumbaṭa): "By cumbaṭa is meant a cloth rolled ito a circular shape which serves as the support for a vessel when carried upon the head." (Geiger, zur Stelle)

Abb.: Lastträgerin, New Delhi, 2006; man sieht deutlich den Tragewulst (cumbaṭa)
[Bildquelle: mplawner. -- http://www.flickr.com/photos/mplawner/171118558/. -- Creative Commons Lizenz (Namensnennung, keine Bearbeitung, keine kommerzielle Verwertung). --  Zugriff am 2006-07-02]

32 Gantvāna so Mahāgāmaṃ samādāya balaṃ puna
Saṭṭhisahassaṃ yuddhāya gantvā yujjhi sabhātarā.

32.

Duṭṭhagāmaṇī kam nach Mahāgāma, sammelte wieder eine Streitmacht von 60.000, zog in die Schlacht und kämpfte mit seinem Bruder.

33 Rājā vaḷavam āruḷho Tisso Kaṇḍulahatthinaṃ
Dve bhātaro samāgañchuṃ yujjhamānā raṇe tadā.

33.

Der König ritt auf der Stute, Tissa auf dem Elefanten Kaṇdula. So stießen die beiden Brüder aufeinander und kämpften.

34 Rājā kariṃ karitvanto vaḷavāmaṇḍalaṃ akā;
Tathāpi chiddaṃ no disvā laṅghāpetuṃ matiṃ akā;

34.

Der König kreiste mit der Stute um den Elefanten. Auch so fand er keine Blöße, deshalb beschloss er, darüber zu springen.

35 Vaḷavāya laṅghapetvā hatthinaṃ bhātikopari
Tomaraṃ khipi cammaṃ va yathā chindati piṭṭhiyaṃ.

35.

Er sprang mit der Stute über den Elefanten¹ und warf den Speer so über den Bruder, dass er nur die Haut am Rücken des Elefanten verletzte.²

Kommentar:

¹ ein asiatischer Elefant (Elephas maximus) hat eine maximale Schulterhöhe von 3 Meter.

² "This passage was corrupt at an early period. The Tika, too, mentions varying readings. The sense appears to me to be that Dutthagamani only wishes to show his superiority without wounding either his brother or the elephant seriously. Cf. Mah. ed., Introd., p. xxii." (Geiger, Übers., z. St.)

36 Anekāni sahassāni kumārassa narā tahiṃ
Patiṃsu yuddhe yujjhantā, bhijji ceva mahabbalaṃ.

36.

Viele Tausend Männer des Prinzen fielen im Kampf. Seine große Streitmacht wurde vernichtet.

37 Ārohakassa vekallā itthi maṃ laṅghayī iti
Kuddho karī taṃ cālento rukkham ekam upāgami.

37.

"Es war der Fehler meines Reiters, dass ein Weib über mich gesprungen ist", so zürnend lief der Elefant den Prinzen abschüttelnd gegen einen Baum.

38 Kumāro āruhī rukkhaṃ; hatthī sāmim upāgami;
Tam āruyha palāyantaṃ kumāram anubandhi so.

38.

Der Prinz kletterte auf den Baum, der Elefant lief zu seinem Herrn (Duṭṭhagāmaṇī). Dieser verfolgte auf dem Elefanten den fliehenden Prinzen.

39 Pavisitvā vihāraṃ so mahātheragharaṃ gato
Nipajji heṭṭhā mañcassa kumāro bhātuno bhayā.

39.

Der Prinz floh in ein Kloster, lief ins Haus des Mahāthera und legte sich aus Furcht vor dem Bruder unter das Bett.

Abb.: Ähnlich könnte das Bett ausgesehen haben: Bett, Rajasthan (राजस्थान), 2006
[Bildvorlage: c 5. -- http://www.flickr.com/photos/c_5/142597645/. -- Creative Commons Lizenz (Namensnennung, keine kommerzielle Nutzung). -- Zugriff am 2006-07-02]

40 Pasārayī mahāthero cīvaraṃ tattha mañcake;
Rājā anupadaṃ gantvā kuhiṃ Tisso ti pucchatha,

40.

Der Mahāthera breitete ein Mönchsgewand über das Bett. Der König war dem Prinzen auf dem Fuß gefolgt und fragte, wo Tissa sei.

41 Mañce natthi mahārāja iti thero avoca taṃ;
Heṭṭhā mañce ti jānitvā tato nikkhamma bhūpati
 

41.

Der Thera antwortete, dass er nicht im Bett sei. Der König erkannte, dass er unter dem Bett war, und ging hinaus.

42 Samantato vihārassa rakkhaṃ kārayi; taṃ pana
Mañcakamhi nipajjetvā datvā upari cīvaraṃ
43 Mañcapādesu gaṇhitvā cattāro daharā yatī
Matabhikkhuniyāmena kumāraṃ bahi nīharuṃ.

42. - 43.

Rund um das Kloster stellte er Wachen auf. Fünf junge Asketen ließen den Prinzen sich auf das Bett legen, bedeckten ihn mit einem Mönchsgewand und trugen das Bett an den Füßen wie bei einem toten Mönch hinaus.

44 Nīyamānan tu taṃ ñatvā idam āha mahīpati;
Tissa tvaṃ kuladevānaṃ sīse hutvāna nīyasi;

44.

Der König aber erkannte, dass der Prinz hinausgetragen wurde und sprach: "Tissa, du wirst von unseren Familiengöttern¹ hinausgetragen.

Kommentar:

¹ Familiengötter: In Mahāvaṃsa, Kapitel 22, Vers 80, erklärt Duṭṭhagāmaṇī's Vater, dass die Mönche ihre Familiengottheiten sind.

45 Balakkārena gahaṇaṃ kuladevehi natthi me;
Guṇaṃ tvaṃ kuladevānaṃ sareyyāsi kadāci pi.

45.

Es ist nicht meine Art, etwas mit Gewalt von meinen Familiengöttern zu nehmen. Mögest du dich immer an die Tugend der Familiengötter erinnern."

46 Tato yeva Mahāgāmaṃ agamāsi mahīpati;
Āṇāpesi ca tattheva mātaraṃ mātugāravo.

46.

Dann zog der König nach Mahāgāma. Er ließ auch seine Mutter, die er sehr ehrte, dorthin kommen.

47 Vassāni aṭṭhasaṭṭhiṃ so aṭṭhā dhammaṭṭhamānaso
Aṭṭhasaṭṭhivihāre ca kārāpesi mahīpati.

47.

68 Jahre lebte der König, sein Herz stand fest auf der Buddhalehre, und er ließ 68 Klöster errichten.

48 Nikkhāmito so bhikkhūhi Tisso rājasuto pana
Dīghavāpiṃ tato yeva agamāsi añātako.

48.

Prinz Tissa aber wurde von den Mönchen hinausgebracht und ging unerkannt nach Dīghavāpi.

49 Kumāro Godhagattasassa Tissatherassa āha so
Sāparādho ahaṃ bhante, khamāpessāmi bhātaraṃ

48.

Der Prinz sprach zum Thera Godhagatta¹ Tissa: "Ehrwürden, ich habe gefehlt. Ich will meinen Bruder um Verzeihung bitten."

Kommentar:

¹ Godhagatta: Echsen-gliedrig: nach der Vaṃsatthapakāsinī (S. 469) erklärt, dass er eine harte Haut wie eine Echse (Unterordnung Lacertilia) hatte, d.h. dass er wohl an einer Hornhautstörung (welcher?) litt. godha = Waran (Varanus sp.). Hier ist vermutlich der Bindenwaran Varanus salvator gemeint, der früher wegen seines Hautkrankheit-artigen Aussehens Monitor exanthemus hieß.

Siehe:

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. 182.

Abb.: Godha: Bindenwaran Varanus salvator
[Bildquelle. Wikipedia]

"Der Bindenwaran (Varanus salvator) ist innerhalb der Familie der Warane nach dem Komodowaran die zweitgrößte Waranart. Beschreibung Der Bindenwaran erreicht eine Kopf-Rumpf-Länge von über 1,00 Meter. Rechnet man den Schwanz von gut und gerne 1,30 Meter hinzu, so kommt man auf über 2,30 Meter. Einzelne Exemplare werden auch noch etwas größer. Bindenwarane haben eine braune bis schwarze Grundfärbung, die mit Flecken und quer verlaufenden Bändern durchzogen ist. Zur Schnauze hin werden die Hornschuppen heller und sind auch hier mit gelb-schwarzen Bändern durchzogen. Der sehr lange Schwanz ist seitlich abgeflacht und mit einem doppelt gezähnten Kamm versehen. Seine robust gebauten, aber kurzen Beine enden in kräftigen Krallen. Der Bindenwaran ist an seinem feuchten Habitat sehr gut angepasst und ist ein guter Schwimmer und Taucher. Von den Einheimischen wird die stabile Haut der Bindenwarane gerne zu Leder verarbeitet. Leider ist der Bindenwaran insbesondere durch Biotopzerstörung zu einer bedrohten Art geworden. [...] Verbreitung Der Bindenwaran ist in ganz Südostasien verbreitet, insbesondere auf Sri Lanka, auf den Andamanen, den Nikobaren und auf den Philippinen. Regional unterscheidet man mehrere Unterarten. Er lebt aquatil und ist grundsätzlich in der Nähe von Gewässern anzutreffen. Nahrung Der Bindenwaran ist nicht wählerisch. Er frisst alles was er überwältigen kann. Insbesondere Kleinsäuger und Vögel sind seine bevorzugte Nahrung. Fortpflanzung Zu Beginn der Regenzeit legt das Weibchen zwischen 15 und 30 Eier. Je nach Umgebungstemperatur erfolgt der Schlupf der Jungtiere nach 200 bis 230 Tagen. Die Eier sind mit 65 bis 70 mm Länge, 35 mm Breite sowie einem Gewicht von rund 50 Gramm recht groß. Die Jungtiere haben eine Schlupflänge von 300 bis 350 mm." [Quelle: http://de.wikipedia.org/wiki/Bindenwaran. -- Zugriff am 2006-07-06]

50 Veyyāvaccakarākāraṃ Tissaṃ pañcasatāni ca
Bhikkhūnam ādiyitvā so thero rājam upāgami.

50.

Der Thera ging mit Tissa, der als Verwalter verkleidet war, und 500 Mönchen zum König.

51 Rājaputtaṃ ṭhapetvāna thero sopānamatthake
Sasaṅgho pāvisī; sabbe nisīdāpiya bhūmipo
52 Upānayī yāguādiṃ; thero pattaṃ pidhesi so;
Kin ti vutto 'bravī Tissaṃ ādāya āgatā iti.

51. - 52.

Der Thera ließ den Prinzen oben auf der Treppe zurück und trat mit der Mönchsgemeinde ein. Der König ließ alle sich setzen. Er brachte ihnen Milchreis und anderes. Der Thera bedeckte seinen Almosentopf. Als er nach dem Warum gefragt wurde, antwortete er, dass sie mit Tissa gekommen seien.

53 Kuhiṃ coro ti vutto so ṭhitaṭṭhānaṃ nivedayi.
Vihāradevī gantvāna chādiyaṭṭhāsi puttakaṃ.

53.

Auf die Frage "Wo ist der Dieb?" nannte er ihm die Stelle. Vihāradevī¹ ging und beschirmte ihr Söhnchen.

Kommentar:

¹ Vihāradevī

"Vihāradevī Wife of Kākavannatissa and mother of Dutthagāmanī and Saddhātissa. She was the daughter of Tissa, king of Kalyānī and was cast adrift in a boat on the ocean in order to appease the sea gods in their wrath against Tissa for having killed an arahant. Her name was Devī, but because she came ashore near the monastery of Tolaka (?) (This is probably the correct reading of the name; see MT. 432) she was called Vihāradevī (Mhv.xxii.20ff). When with her first child, she longed to eat a honeycomb one usabha in length and to drink the water in which had been washed the sword used in cutting off the head of Nandasārathī, chief of Elāra's warriors (Mhv.42ff.; MT. 441). When she was the second time with child, she wished to lie under a campaka tree in bloom and inhale its fragrance (MT.443). When her husband died, Saddhātissa carried her off, hoping thus to win the kingdom, but she was later restored to Dutthagāmanī. She was wise and practical and helped in Dutthagāmanī's campaigns, especially in the capture of Ambatittha and Anurādhapura (Mhv.xxv.9, 55). We know nothing of her later history." [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.]

54 Rājāha theraṃ ñāto vo dāsabhāvo idāni no
Sāmaṇeraṃ pesayetha tumhe ce sattavassikaṃ,
55 Janakkhayaṃ vinā yeva kalaho na bhaveyya no
Rāja saṅghassa dos' eso; saṅgho daṇḍaṃ karissati.

54. - 55.

Der König sprach zum Thera: "Es ist euch bekannt, dass ich auch jetzt (als König) euer Diener bin. Wenn ihr einen siebenjährigen Novizen gesandt hättet, wäre unser Streit beendet worden ohne Verlust an Menschen." "König, das ist ein Fehler der Mönchsgemeinde. Die Mönchsgemeinde wird Strafmaßnahmen ergreifen."

56 Hessat' āgatakiccaṃ vo, yāgādiṃ gaṇhāthā ti so
Datvā taṃ bhikkhusaṅghassa pakkositvāna bhātaraṃ

56.

"Ihr müsst eure Pflicht als Ankommende erfüllen / Ich muss meine Pflicht gegenüber euch Ankommenden erfüllen: nehmt den Milchreis und das andere." Mit diesen Worten gab er dies der Mönchsgemeinde. Dann rief er seinen Bruder.

57 Tattheva saṅghamajjhamhi nisinno bhātarā saha
Bhuñjitvā ekato yeva bhikkhusaṅghaṃ visajjayi.

57.

Mitten in der Mönchsgemeinde sitzend speiste er gemeinsam mit seinem Bruder und entließ dann die Mönchsgemeinde.

58 Sassakammāni kāretuṃ Tissaṃ tattheva pāhiṇi.
Sayam pi bheriṃ cāretvā sassakammāni kārayi.

58.

Er sandte Tissa nach Dīghavāpi, um die Feldarbeiten ausführen zu lassen. Er selbst ließ die Trommel¹ [zum Eintreiben der Feldarbeiter] herumgehen und ließ die Feldarbeiten ausführen.

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.]

59. Iti veram anekavikappacitaṃ
Samayanti bahuṃ api sappurisā
Iti cintiya ko hi naro matimā
Na bhaveyya paresu susantamano

ti.

59.

"So legen gute Menschen sogar große Feindschaft bei, die sich bei vielen Gelegenheiten aufgehäuft hat." Welcher weise Mann, der dies bedenkt, wäre gegenüber anderen nicht friedvollsten Gemüts.

Kommentar:

Versmaß:

Toṭaka (12 Silben; 4.4.4.)
Schema: sa sa sa sa: vada Toṭakam abdhisakārayutam "Nenne es Toṭaka, wenn es aus vier sa besteht." (abdhi = Ozean, meist = 7, manchmal = 4)

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Sujanappasādasaṃvegatthāya kate Mahāvaṃse
Dvebhātikayuddhaṃ nāma catuvīsatimo paricchedo.

Zu Kapitel 25: Duṭṭhagāmaṇī's Sieg