Mahavamsa : die große Chronik Sri Lankas

30. Kapitel 30: Einrichtung der Reliquienkammer

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. -- 30. Kapitel 30: Einrichtung der Reliquienkammer. -- Fassung vom 2006-07-23. -- URL: http://www.payer.de/mahavamsa/chronik30.htm. -- [Stichwort].

Erstmals publiziert: 2006-07-23

Überarbeitungen:

Anlass: Lehrveranstaltungen, Sommersemester 2001, 2006

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

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

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.

Tiṃsatimo paricchedo

Dhātugabbharacano

1 Vanditvāna mahāraja sabbaṃ saṅghaṃ nimantayi
Yāva cetiyaniṭṭhānā bhikkhaṃ gaṇhatha me iti.

1.

Der Großkönig begrüße die ganze Ordensgemeinschaft und lud sie ein, bis zu Vollendung des Stūpa Almosnespeise von ihm anzunehmen.

2 Saṅgho taṃ nādhivāsesi; anupubbena so pana
Yācanto yāva sattāhaṃ sattāham adhivasanaṃ
3 Alatthopaḍḍhabhikkhūhi te laddhā sumano ca so
Aṭṭhārasasu ṭhānesu thupaṭṭhānasamantato
4 Maṇḍapaṃ kārayitvāna mahādānaṃ pavattayi
Sattāhaṃ tattha saṅghassa; tato saṅghaṃ visajjayi.

2.

Die Mönchsgemeinde stimmte zu. Dann ging er mit seinen Bitten immer mehr hinunter bis er für eine Woche bat. Für eine Woche erhielt er die Zustimmung der Hälfte der Mönche. Als er diese gewonnen hatte, war er froh und ließ an achtzehn¹ Stellen um den Platz des Stūpa herum Pavillions erbauen. Dann ließ er dort während einer Woche ein großes Almosenfest für die Mönchsgemeinde abhalten. Dann entließ er die Mönchsgemeinde.

Kommentar:

¹ 18 ist eine "besondere" Zahl: 2¹x3²; außerdem ist die Quersumme (wie bei allen Vielfachen von Neun) = 9. 1 + 8 = 9.

5 Tato bheriñ carāpetvā iṭṭhakāvaḍḍhakī lahuṃ
Sannipātesi; te āsuṃ pañcamattasatāni hi.

5.

Dann ließ er die Trommel¹ herumgehen und ließ die Baumeister schnell zusammenkommen. Es waren fünfhundert.

6 Kathaṃ karissasi t' eko pucchito āha bhūpatiṃ:
Pessiyānaṃ sataṃ laddhā paṃsūnaṃ sakaṭaṃ ahaṃ
7a Khepayissāmi ekāhaṃ; taṃ rāja paṭibāhayi.
 

6. - 7a.

Auf die Frage, wie er es machen würde, antwortete einer dem König: "Mit hundert Arbeitern werde ich an einem Tag eine Wagenladung Sand verbrauchen." Der König wies ihn ab.¹

Kommentar:

¹ denn: je mehr Sand verbraucht wird, desto unbeständiger und anfälliger für Pflanzenbewuchs wäre der Stūpa.

Abb.: Bewuchs: Abhayagiri-Stūpa in Anurādhapura vor der Ausgrabung, vor 1930
[Bildquelle: Archaeological Survey of Ceylon]

7b Tato upaḍḍhupaḍḍhañ ca paṃsū dve ammaṇāni ca
8a Āhaṃsu, rājā paṭibāhi caturo te pi vaḍḍhakī.
 

7b. - 8a.

Dann nannten vier andere Baumeister jeweils die Hälfte¹ der Sandmenge bis hinunter zu zwei Scheffel (ammaṇa)². Auch diese vier wies der König zurück.

Kommentar:

¹ d.h.

• der erste: ½ Wagenladung
• der zweite: ¼ Wagenladung
• der dritte. 1/8 Wagenladung
• der vierte 1/16 Wagenladung = 2 Scheffel (ammaṇa)

² 1 ammaṇa (Scheffel) = 11 doṇa (1 doṇa = 64 pasāta (Handvoll)) = 704 Handvoll

8b Atheko paṇḍito byatto vaḍḍhaki āha bhūpatiṃ;
9 Udukkhale koṭṭayitvā ahaṃ suppehi vaṭṭitaṃ
Piṃsāpayitvā nisade ekaṃ paṃsūnam ammaṇaṃ

8b. - 9.

Da sprach ein weiser und erfahrener Baumeister zum König: "Ich werden den Sand in einem Mörser zerstampfen, dann werde ich ihn worfeln, auf einem Mahlstein mahlen und davon ein Scheffel (ammaṇa) Sand nehmen."

10 Iti vutto anuññāsi tiṇādīn' ettha no siyuṃ
Cetiyamhīti bhūmindo Indatulyaparakkamo.

10.

Da so auf dem Cetiya keine Gras und ähnliches wachsen würden, stimmte der König dem zu, an Entschlusskraft Indra gleich.

11 Kiṃsaṇṭhānaṃ cetiyaṃ taṃ karissasi tuvaṃ iti
Pucchi taṃ; taṃkhaṇaṃ yeva Vissakammo tam āvisi.

11.

Er fragte den Baumeister, welche Form er dem Cetiya geben werde. In diesem Augenblick trat Vissakamma¹ in den Baumeister.

Kommentar:

¹ Vissakamma

"Vissakamma, Vissukamma A deva, inhabitant of Tāvatimsa. He is the chief architect, designer and decorator among the devas, and Sakka asks for his services whenever necessary. Thus he was ordered to build the palace called Dhamma for Mahāsudassana (D.ii.180) and another for Mahāpanāda (J.iv.323; DA.iii.856). He also built the hermitages for the Bodhisatta in various births -  e.g., as Sumedha (J.i.7) Kuddālapandita (J.i.314) Hatthipāla (J.iv.489) Ayoghara (J.iv.499) Jotipāla (J.v.132) Sutasoma (J.v.190) Temiya (J.vi.21, 29) Vessantara (J.vi.519f) Vissakamma also built the hermitage for Dukūlaka and Pārikā (J.vi.72). On the day that the Buddha renounced the world, Sakka sent Vissakamma in the guise of a shampooer to bathe him and clothe him in his royal ornaments (J.i.60; DhA.i.70; BuA.232; he also constructed ponds in which the prince might bathe, AA.i.379); he also sent him to adorn Temiya on the day he left the kingdom (J.vi.12). Vissakamma erected the jewelled pavilion, twelve leagues in compass, under the Gandamba, where the Buddha performed the Twin Miracle and built the three stairways of jewels, silver and gold, used by the Buddha in his descent from Tāvatimsa to Sankassa (J.iv.265f). He built, the pavilions in which the Buddha and five hundred arahants travelled to Uggapura, at the invitation of Culla Subhaddā. (DhA.iii.470; and again for the journey to Sunāpuranta, MA.ii.1017). When Ajātasattu deposited his share of the Buddha's relics in a thūpa, Sakka ordered Vissakamma to construct around the thūpa a vālasanghātayanta (revolving wheel?) to prevent anyone from approaching the relics. Later, when Dhammāsoka (Piyadassī) wished to obtain these relics for his vihāra, Vissakamma appeared before him in the guise of a village youth and, by shooting an arrow at the controlling screw of the machine, stopped its revolutions (DA.ii.613, 614). He constructed the jewelled pavilion in which Sonuttara placed the relies he brought from the Nāga world till the time came for them to be deposited in the Mahā Thūpa, (Mhv.xxxi.76) and on the day of their enshrinement, Vissakamma, acting on Sakka's orders, decorated the whole of Ceylon (Mhv.xxxi.34). He also provided the bricks used in the construction of the Mahā Thūpa (Mhv.xxviii.8). Sometimes he would enter into a workman's body and inspire him with ideas -  e.g., in designing the form of the Mahā Thūpa (Mhv.xxx.11). He was also responsible for the construction of the golden vase in which the branch of the Bodhi tree was conveyed to Ceylon (Mhv.xviii.24). As in the case of Mātalī and Sakka, Vissakamma is evidently the name of an office and not a personal name. Thus, in the Suruci Jātaka (J.iv. 325), Vissakamma is mentioned as a previous birth of Ananda, while, according to the Dhammapada Commentary, the architect who helped Magha and his companions in their good works, was reborn as Vissakamma. DhA.i.272. The story given regarding Vissakamma in SNA.i.233, evidently refers to the Mahākanha Jātaka. The deva who accompanied Sakka in the guise of a dog in that Jātaka was Mātali and not Vissakamma. See Viśvakarma in Hopkins' Epic Mythology." [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.]

12 Sovaṇṇapātiṃ toyassa purāpetvāna vaḍḍhaki
Pāṇinā vārim ādāya vāripiṭṭhiyam āhani;

12.

Der Baumeister füllte ein goldenes Gefäß mit Wasser, dann nahm er mit der Hand Wasser und schlug es auf die Wassseroberfläche.

13 Phalikāgolasadisaṃ mahābubbuḷam uṭṭhahi.
Āh' īdisaṃ karissan ti; tussitvā tassa bhūpati
14 Sahassagghaṃ vatthayugaṃ tathālaṅkārapādukā
Kahapaṇāni dvādasa sahassāni ca dāpayi.

13. - 14.

Es erhob sich eine große Wasserblase¹, die einer Bergkristallkugel glich. Der Baumeister sagte, dass er den Stūpa so bauen werde. Der König war zufrieden und ließ ihm ein Paar Kleider im Wert von 1000 Kahāpanā, Schmuckschuhe und 12.000 Kāhāpaṇa geben.

15 Iṭṭhakā aharāpessaṃ apīḷento kathaṃ nare
Iti rājā vicintesi rattiṃ; ñatvāna taṃ marū
16 Cetiyassa catuvāre āharitvāna iṭṭhakā
Rattīṃ rattīṃ ṭhapayiṃsu ekekāhapahonakā.

15. - 16.

In der Nacht grübelte der König, wie der die Ziegel heranbringen lassen könnte ohne das Volk zu bedrücken. Als die Maruts¹ das bemerkten, brachten sie Nacht für Nacht Ziegel zu den vier Toren des Cetiya und stapelten sie dort, genauso viel wie für jeweils einen Tag reichten.

Kommentar:

¹ Marut: als Sturmgottheiten sind sie für Ziegeltransport besonders geeignet. Ich denke darum, dass Geigers Übersetzung "gods" für Marū hier nicht zutrifft.

"In Hinduism the Maruts, also known as the Marutgana and the Rudras, are storm deities and sons of Rudra and Diti and attendants of Indra. The number of Maruts varies from two to sixty (three times sixty in RV 8.96.8. They are very violent and aggressive, described as armed with golden weapons i.e. lightnings and thunderbolts, as having iron teeth and roaring like lions, as residing in the north, as riding in golden chariots drawn by ruddy horses. According to the Ramayana the Maruts' mother, Diti, either seven or seven times seven in number, hoped to give birth to a son who would be more powerful than Indra. She remained pregnant for one hundred years in hopes of doing so; Indra prevented it by throwing a [[|Vajra|thunderbolt]] at her and splintering the fetus into the many less powerful deities." [Quelle: http://en.wikipedia.org/wiki/Maruts. -- Zugriff am 2006-07-17]

Nebenbei bemerkt:

Abb.: Auch ein Marut: indischer Jagdbomber HAL HF-24 Marut

"Die HAL HF-24 Marut ist ein einsitziger Jagdbomber der indischen Luftwaffe. Die Entwicklung der HF-24 begann 1956. Im Auftrag der Regierung leitete Kurt Tank, unterstützt von einer kleinen Gruppe deutscher Fachleute, die Arbeiten an der HF-24. Der Erstflug fand am 17. Juni 1961 statt. Bis 1977 wurden 129 Serienflugzeuge gebaut. Der Typ war bis 1986 im Dienst und wurde 1971 im Krieg gegen Pakistan eingesetzt. Da Indien kein Triebwerk mit der notwendigen Leistung beschaffen konnte, wurden die Serienmaschinen mit einer Lizenzversion des Strahltriebwerks Rolls-Royce Bristol Orpheus 703, die Hindustan herstellte, ausgerüstet. Deshalb konnte die angestrebte doppelte Schallgeschwindigkeit trotz der guten Konstruktion nie erreicht werden. Quelle: http://de.wikipedia.org/wiki/Hindustan_Aeronautics_HF_24. -- Zugriff am 2006-07-17]

17 Taṃ sutvā sumano rājā cetiye kammam ārabhi.
Amūlam ettha kammañ ca na kātabban ti ñāpayi.

17.

Als der König davon hörte begann er wohlgemut die Arbeit am Cetiya. Er ließ verkünden, dass dort nicht ohne Lohn gearbeitet werden darf.¹

Kommentar:

¹ denn sonst hätte der König nicht das alleinige Verdienst am Bau.

18 Ekekasmiṃ duvārasmiṃ ṭhapāpesi kahāpaṇe
Soḷasasatasahassāni vatthāni subahūni ca
19 Vividhañ ca alaṅkāraṃ khajjabhojjaṃ sapānakaṃ
Gandhamālaguḷadī ca mukhavāsakapañcakaṃ.

18. - 19.

Bei jedem Tor ließ er 16.000 Kahpaṇa¹, sehr viele Kleidungsstücke, verschiedenerlei Schmuck, harte und weiche Speise und Getränke, duftende Blumenkränze,  Molassebällchen² und ähnliches sowie Betelblätter³ mit den fünf atemerfrischenden Zutaten⁴.

Kommentar:

¹ Kahāpaṇa: Sanskrit: Karṣāpaṇa: Silbermünze mit ca. 3,3 g reinem Silber. 16.000 Kahāpana = ca. 53 kg. Silber (an allen vier Toren zusammen: ca. 210 kg. Silber)

² guḷa = "jaggery" von der Kitulpalme/Toddypalme/Jaggery-Palme (Caryota urens) oder der Palmyrapalme (Borassus flabellifer )

Abb.: guḷa (jaggery)
[Bildquelle. Wikipedia]

³ Betelblätter: Piper betel

Abb.: Piper betel
[Bildquelle:s Wikipedia]

Abb.: In Sri Lanka empfängt man Gäste traditionellerweise mit einem Betelblatt
[Bildquelle: sarvodaya.org. -- http://www.flickr.com/photos/sarvodaya/6322606/. -- Creative Commons Lizenz (Namensnennung). -- Zugriff am 2006-07-18]

"The Betel (Piper betle) is a spice whose leaves have medicinal properties. The plant is evergreen and perennial, with glossy heart-shaped leaves and white catkins, and grows to a height of about 1 metre. The Betel plant originated in Malaysia and now grows in India, Indonesia and Sri Lanka. The best Betel leaf is the "Magahi" variety (literally from the Magadha region) grown near Patna in Bihar, India. Ingredients The active ingredients of betel oil, which is obtained from the leaves, are betel-phenol (or chavibetol or 3-hydroxy-4-methoxyalkylbenzene, which gives a smoky aroma), chavicol and cadinene. Chewing In India and parts of Southeast Asia, the leaves are chewed together with mineral lime (calcium oxide) and the areca nut [Areca catechu] which, by association, is sometimes inaccurately called the "betel nut". The lime acts to keep the active ingredient in its freebase or alkaline form, thus enabling it to enter the bloodstream via sublingual absorption. The areca nut contains the alkaloid arecoline, which promotes salivation (the saliva is stained red), and is itself a stimulant. This combination, known as a "betel quid", has been used for several thousand years. Tobacco is sometimes added. Betel leaves are used as a stimulant, an antiseptic and a breath-freshener. In Ayurvedic medicine, they are used as an aphrodisiac. In Malaysia they are used to treat headaches, arthritis and joint pain. In Thailand and China they are used to relieve toothache. In Indonesia they are drunk as an infusion and used as an antibiotic. They are also used in an infusion to cure indigestion, as an ointment or inhalant to cure headache, as a topical cure for constipation, as a decongestant and as an aid to lactation. In India, they use betel to cast out (cure) worms. In India, the betel and areca play an important role in Indian culture especially among Hindus. All the traditional ceremonies governing the lives of Hindus use betel and areca. For example to pay money to the priest, they keep money in the betel leaves and place it beside the priest. The betel and areca also play an important role in Vietnamese culture. In Vietnamese there is a saying that "the betel begins the conversation", referring to the practice of people chewing betel in formal occasions or "to break the ice" in awkward situational conversations. The betel leaves and areca nuts are used ceremonially in traditional Vietnamese weddings. Based on a folk tale about the origins of these plants, the groom traditionally offer the bride's parents betel leaves and areca nuts (among other things) in exchange for the bride. The betel and areca are such important symbols of love and marriage such that in Vietnamese the phrase "matters of betel and areca" (chuyện trầu cau) is synonymous with marriage. A related plant P. sarmentosum, which is used in cooking, is sometimes called "wild betel leaf"." [Quelle: http://en.wikipedia.org/wiki/Betel. -- Zugriff am 2006-07-18]

"Their great delight in Betel. But above all things Betel leaves they are most fond of, and greatly delighted in: when they are going to Bed, they first fill their mouths with it, and keep it there until they wake, and then rise and spit it out, and take in more. So that their months are no longer clear of it, than they are eating their Victuals. This is the general practice both of Men and Women, insomuch that they had rather want Victuals or Cloths than be without it; and my long practice in eating it brought me to the same condition. And the Reasons why they thus eat it are, First, Because it is wholsom. Secondly, To keep their mouths perfumed: for being chewed it casts a brave scent. And Thirdly, To make their Teeth black. For they abhor white Teeth, saying, That is like a Dog." [Quelle: Knox, Robert <1606 - 1681>: An historical relation of the island Ceylon in the East-Indies : together with an account of the detaining in captivity the author and divers other Englishmen now living there, and of the author's miraculous escape. -- London : Richard Chiswell, 1681. -- S. 100. -- Online: http://www.gutenberg.org/etext/14346. -- Zugriff am 2006-07-20]

⁴ mukhavāsakapañcaka: Vaṃsatthappakāsinī: mukhsodhanatthāya takkolakappūrādikehi pañcahi saṃyuttaṃ tambūlañ ca dāpayi ti attho "Er ließ zur Mundreinigung Betelblätter zusammen mit den fünf (Zutaten) Öl von Luvunga sp., Campher usw. reichen"

"Campher [1,7,7-Trimethyl-bicyclo[2.2.1]heptan-2-on; C10H16O] ist ein farbloser Feststoff. Es ist ein bicyclisches-Monoterpen-Keton und leitet sich formal vom Camphan ab. Es gibt zwei Enantiomere des Camphers, (+)-Campher und (-)-Campher beziehungsweise d- und l-Campher. Die Struktur wurde von Julius Bredt aufgeklärt. Der Name stammt von dem arabischen Namen Kamfur für die Verbindung ab. Vorkommen Campher findet sich hauptsächlich in den ätherischen Ölen von Lorbeergewächsen, Korbblütengewächsen und Lippenblütlern. Besonders in der Rinde beziehungsweise im Harz des Campherbaums [Cinnamomum camphora], eines immergrünen Baums, der hauptsächlich in Asien wächst, ist es zu finden. Es kann synthetisch hergestellt werden, aber auch durch Wasserdampfdestillation und Kristallisation aus zerkleinerten Pflanzenteilen gewonnen werden. Natürliche extrahiertes Campher ist immer rechtsdrehend ((+)-Campher). Der natürlich gewonnene Campher wurde früher auch als Japankampfer bezeichnet.   Eigenschaften Campher ist ein farbloses oder weißes, meist krümeliges und brockig zähes Pulver aus wachsweichen Kristallen. Mit Ethanol können rhomboedrische Kristalle erzeugt werden. Beim Abschrecken geschmolzenen Camphers bilden sich kubische Kristalle. Es hat einen charakteristischen, starken, wohlriechenden, aromatisch-holzigen, eukalyptusartigen Geruch. Der Geschmack ist scharf und bitter, auch leicht kühlend wie beim Menthol. Es schmilzt bei 177 °C und siedet bei 207 °C. In Wasser ist das Pulver kaum löslich (1,2 g pro Liter Wasser); in Ethanol hingegen löst es sich gut. Außerdem ist es sehr leicht löslich in Petrolether, leicht löslich in Ether, Aceton, Chloroform und in fetten Ölen und sehr schwer löslich in Glycerol. Es bildet mit Ethanol farblose Lösungen, aus denen sich, wenn Wasser hinzugegeben wird, das Campher wieder abscheidet. Die Dichte beträgt 0,96 g/cm³. Campher ist leicht flüchtig und sublimiert schon bei Zimmertemperatur. Campher verbrennt mit rußender Flamme. Der Flammpunkt liegt bei 74 °C, die Zündtemperatur bei 466 °C. Zwischen einem Luftvolumenanteil von 0,6 und 3,5 Prozent bildet es explosive Gemische. Beim Campher tritt das Phänomen der molaren Schmelzpunkterniedrigung auf: Die Gefrierpunkterniedrigung beträgt 39,7 °C·(kg/mol). So verflüssigt sich Campher bereits, wenn es in Kontakt mit Menthol, Naphthol oder Chloralhydrat kommt. Der spezifische Drehwinkel beträgt + 44°. Sicherheitshinweise Es wirkt auf das Zentrale Nervensystem und die Niere, in höheren Dosen auch auf das Atemzentrum. Campher ist durchblutungsfördernd und schleimlösend. Es führt aber auch zu Übelkeit, Angst, Atemnot und Aufgeregtheit. In Überdosis oral eingenommen kommt es zu Verwirrtheits- und Dämmerzuständen, Depersonalisation, extremen Déjà-vu-Erlebnissen, Panik und akuten tiefgreifenden Störungen des Kurzzeitgedächtnisses bis hin zu Amnesie und epileptischen Anfällen. Die tödliche Dosis für einen Erwachsenen liegt bei circa 20 g. Der Metabolismus geht zunächst über vom Campher abgeleiteten Alkoholen wie dem 2- beziehungsweise 3-Borneol, welche in der Leber zu der Glucosiduronsäure des Borneols, die Metaboliten werden schließlich über den Harn ausgeschieden. Campher ist schwach wassergefährdend (WGK 1). Verwendung Campher wird in Feuerwerkskörpern und Mottenabwehrmitteln verwendet. In der chemischen Industrie wird es zur Herstellung des Cymols verwendet. Außerdem wird es für die Celluloidproduktion und als Weichmacher für Celluloseester verwendet. In geringen Mengen wird es in Kosmetik- und Medizinpräparaten benutzt, zum Beispiel bei Muskelzerrungen, Rheuma oder Neuralgien, in der Zahnmedizin zur Desinfektion von infizierten Wurzelkanälen; früher wurde es auch als Analeptikum verwendet, heute jedoch seltener wegen der Wirkungen auf das Herz und den Kreislauf. Seltene Fälle der Verwendung von Campher als Rauschmittel sind bekannt. Die Wirkungen beim Inhalieren von Campher zeigen sich in Lachanfällen, trotz Schmerzen in den Atemwegen. Campher findet noch Verwendung in Schnupftabak aus England, wobei aber in Deutschland laut deutschen Lebensmittelgesetz Campher zu den in Tabak verbotenen Stoffen zählt und nicht hinzugefügt werden darf. Auch in Sturmglasbarometern findet es Verwendung. Gewinnung und Darstellung Campher kann synthetisch hergestellt werden, aber auch durch Wasserdampfdestillation und Kristallisation aus zerkleinerten Pflanzenteilen gewonnen werden. Natürliche extrahiertes Campher ist immer rechtsdrehend ((+)-Campher). Der natürlich gewonnene Campher wurde früher auch als Japankampfer bezeichnet. Heutzutage wird Campher technisch von α-Pinen aus synthetisiert. Hierbei kann je nach Wunsch (+)-Campher oder (-)-Campher gewonnen werden, je nachdem, ob man bei der Synthese (+)-α-Pinen oder (-)-α-Pinen einsetzt, während bei der Destillation aus dem Campherbaum nur (+)-Campher gewonnen werden kann. α-Pinen wird protoniert, durch Wagner-Meerwein-Umlagerung wird es zum Carboniumion umgelagert. Dieses reagiert mit Natriumacetat zu Isobornylacetat, dieses wird zum Isoborneol umgewandelt, dies wird mit Oxidationsmittel zum Campher oxidiert." [Quelle: http://de.wikipedia.org/wiki/Campher. -- Zugriff am 2006-07-18]

20 Yathāruci taṃ gaṇhantu kammaṃ katvā yathāruci
Te tatheva apekkhitvā adaṃsu rājakammikā.

20.

"Wenn sie soviel gearbeitet haben, wie sie wollen, sollen sie davon soviel nehmen, wie sie wollen."¹ Gemäß diesem Befehl gaben die königlichen Aufseher aus.

Kommentar:

¹ Vgl. "jeder nach seinen Fähigkeiten, jedem nach seinen Bedürfnissen!" (Karl Marx <1818 - 1883>: Kritik des Gothaer Programms, 1875. -- MEW Bd. 19, S. 21)
 

21 Thūpakamme sahāyattaṃ eko bhikkhu nikāmayaṃ
Mattikāpiṇḍam ādāya attanā abhisaṅkhataṃ.
22 Gantvāna cetiyaṭṭhānaṃ vañcetvā rājakammike
Adasi taṃ vaḍḍhakissa; gaṇhanto yeva jāni so
23 Tassākāraṃ viditvāna tatthāhosi kutūhalaṃ.
Kamena rājā sutvāna āgato pucchi vaḍḍhakiṃ:

21. -23.

Ein Mönch, der am Bau des Stūpa Anteil haben wollte, nahm ein Klümpchen Lehm, das er selbst zubereitet hatte, ging zum Bauplatz des Cetiya, täuschte die königlichen Aufseher und gab es einem Maurer.¹ Kaum hatte dieser das Klümpchen angenommen erkannte er, um was es sich handelte, da er die Art der Herstellung durch den Mönch bemerkte. Es entstand ein Tumult. Als der König nach einiger Zeit davon hörte, kam er und befragte den Maurer.

Kommentar:

¹ der Mönch wollte so Mit-Verdienst am Bau des Mahāthūpa erwerben.

24 Deva, ekena hatthena pupphān' ādāya bhikkhavo
Ekena mattikāpiṇḍaṃ denti mayhaṃ; aham pana
25 Ayaṃ āgantuko bhikkhu ayaṃ nevāsiko iti
Jānāmi devā ti vaco sutvā rājā samappayi
26 Ekaṃ balatthaṃ dassetuṃ mattikādāyakaṃ yatiṃ.
So balatthassa dassesi; so taṃ rañño nivedayi.

24. - 26.

"König, die Mönche halten Blumen in der einen Hand geben mir ein Klümpchen Lehm mit der anderen. Ich weiß nur, ob es ein auswärtiger oder hiesiger Mönch ist, König." Der König ordnete ihm einen Wachsoldaten zu, dem er den Asketen, der den Lehm gegeben hatte, zeigen sollte. Der Maurer zeigte ihn dem Wachsoldaten, dieser meldete es dem König.

27 Jātimakulakumbhe so mahābodhaṅgaṇe tayo
Ṭhapāpetvā balatthena rājā dāpesi bhikkhuno.

27.

Der König ließ drei Töpfe voll Jasminblüten im Hof des Mahābodhibaums aufstellen und ließ den Aufseher diese  dem Mönch zu geben.¹

Kommentar:

¹ damit hat der Mönch seinen Lohn und nimmt dem König nichts vom Verdienst am Stūpabau weg.

28 Ajānitvā pūjayitvā ṭhitassetassa bhikkhuno
Balattho taṃ nivedesi; tadā taṃ jāni so yati.

28.

Der Mönch bemerkte nichts und brachte die Jasmintöpfe dar. Da klärte ihn der Wachsoldat auf. Da begriff der Asket.

29 Koṭṭhivāle janapade Piyaṅgallanivāsiko
Thero cetiyakammasmiṃ sahāyattaṃ nikāmayaṃ

29.

Ein Thera, der in Piyaṅgalla im Koṭṭhivāla-Land wohnte, wollte Anteil am Bau des Cetiya haben.

30 Tass' iṭṭhikāvaḍḍhakissa ñātako idha āgato
Tatth' iṭṭhikāya mattena ñātvā katvāna iṭṭhakaṃ
31 Kammike vañcayitvāna vaḍḍhakissa adāsi taṃ
So taṃ tattha niyojesi kolāhalam ahosi ca.

30. -31.

Er war ein Verwandter des Baumeisters. Er brachte die Maße der verwendeten Ziegel in Erfahrung und machte einen solchen Ziegel. Er täuschte die Aufseher und gab ihn einem Maurer. Dieser fügte ihn ein. Dann entstand ein Tumult.

32 Rājā sutvā va taṃ āha ñātuṃ sakkā tam iṭṭhikaṃ,
Jānanto pi na sakkā ti rājānaṃ āha vaḍḍhaki.

32.

Als der König davon erfuhr, fragte er, ob es möglich sei diesen Ziegel zu erkennen. Obwohl er wusste, wo er war, sagte der Maurer dem König, dass es nicht möglich sei.

33 Jānāsi taṃ tvaṃ theraṃ ti vutto amā ti bhāsi so.
Taṃ ñapanatthaṃ appesi balatthaṃ tassa bhūpati.

33.

Auf die Frage, ob er den Thera kenne, antwortete er mit Ja. Der König ordnete ihm einen Wachsoldaten zu, damit er diesem den Mönch nenne.

34 Balattho tena taṃ ñatvā rājānuññāy' upāgato
Kaṭṭhahālapariveṇe theraṃ passiya mantiya

34.

Der Wachsoldat erfuhr von ihm, wer der Mönch ist, und ging mit königlicher Erlaubnis zum Thera im Kaṭṭhahāla-Pariveṇa, traf ihn und sprach mit ihm.

35 Therassa gamanāhañ ca gatāṭṭhānañ ca jāniya
Tumhehi saha gacchāmi sakaṃ gāman ti bhāsiya

35.

Er erfuhr den Tag der Abreise des Thera und sein Reiseziel. Dann sagte er ihm, dass er mit ihm in sein Dorf gehen wolle.

36 Rañño sabbaṃ nivedesi; rājā tassa adāpayi
Vatthayugaṃ sahassagghaṃ mahagghaṃ rattakambalaṃ
37 Sāmaṇake parikkhāre bahuke sakkharam pi ca
Sugandhatelanāḷiñ ca dāpetvā anusāsi taṃ.

36.

Er meldete dem König alles. Der König ließ ihm ein Paar Kleidung im Wert von 1000 Kahāpaṇa¹, ein sehr wertvolles rotes Wolltuch, viele Gebrauchsgegenstände für Asketen, Kristallzucker², und ein Nāḷi³ Duftöl geben und gab ihm Anweisungen.

Kommentar:

¹ Kahāpaṇa: Sanskrit: Karṣāpaṇa: Silbermünze mit ca. 3,3 g reinem Silber. 1000 Kahāpaṇa = ca. 3,3 kg. Silber

² Kristallzucker: sakkhara, von Zuckerrohr (Saccharum officinarum)

³ Nāḷi: Hohlmaß, 1 Nāḷī = ca. 1,5 Liter

38 Therena saha gantvā so dissante Piyagallake
Theraṃ sītāya chāyāya sodakāya nisīdiya
39 Sakkharapānakaṃ datvā pāde telena makkhiya
Upāhanāhi yojetvā parikkhāre upānayi;

38. - 39.

Er ging mit dem Thera. Als Piyagallaka in Sicht kam ließ er den Thera an einem kühlen schattigen Platz, wo es Wasser gab, niedersetzen, gab ihm Zuckerwasser, rieb seine Füße mit dem Öl ein, zog ihm die die Sandalen an, und überreichte ihm die Gebrauchsgegenstände.

40 Kulūpakassa therassa gahitā me ime mayā,
Vatthayugaṃ tu puttassa, sabbaṃ tāni dadāmi vo

40.

"Dies habe ich für den Thera mitgenommen, der regelmäßig meine Familie besucht, die beiden Kleidungsstücke sind für meinen Sohn. Ich übergebe euch alles."

41 Iti vatvāna datvā te gahetvā gacchato puna
Vanditvā rājavacasā rañño sandesam āha so.

41.

So sprach er und übergab ihm die Sachen. Als der Mönch wieder aufbrach, verabschiedete er sich und berichtete ihm mit den Worten des Königs die Botschaft des Königs.¹

Kommentar:

¹ dadurch, dass dieser Mönch diese Sachen angenommen hat, hat er das Verdienst für seine Tat und keinen Anteil mehr am Verdienst des Stūpabaus.

42 Mahāthūpe kayiramāne bhatiyā kammakārakā
Anekasaṅkhā hi janā pasannā sugatiṃ gatā.

42.

Während des Baus des Mahāthūpa sind viele gläubige Lohnarbeiter in einer guten Existenzform wiedergeboren worde.

43 Cittappasādamattena sugate gati uttamā
Labbhatīti viditvāna thūpapūjaṃ kare budho.

43.

Ein weiser Mensch verehrt den Stūpa, da er weiß, dass nur durch ein an den Buddha gläubiges Herz die höchste Existenzform bei der Wiedergeburt erreicht wird.

44 Ettheva bhatiyā kammaṃ karitvā itthiyo duve
Tāvatiṃsamhi nibbattā ṃahathūpamhi niṭṭhite
45 Āvajjitvā pubbakammaṃ diṭṭhakammaphalā ubho
Gandhamālādiyitvāna thūpaṃ pūjetum āgatā;

44.

Zwei Frauen, die dort für Lohn gearbeitet hatten, sind in Tāvatiṃsa¹ wiedergeboren worden. Als der Mahāthūpa fertig war, dachten sie über ihre früheren Taten nach und sahen die Frucht dieser Taten. Da kamen sie mit duftenden Blumenkränzen, um der Stūpa zu verehren.

Kommentar:

¹ Tāvatiṃsa

Abb.: Tāvatiṃsa. -- Leporello, Myanmar, 18. Jhdt.
[Bildquelle: http://www.loc.gov/exhibits/world/world-object.html. -- Zugriff am 2006-07-19]

"Tāvatiṃsa The second of the six deva-worlds, the first being the Cātummahārājika world. Tāvatimsa stands at the top of Mount Sineru (or Sudassana). Sakka is king of both worlds, but lives in Tāvatimsa. Originally it was the abode of the Asuras; but when Māgha was born as Sakka and dwelt with his companions in Tāvatimsa he disliked the idea of sharing his realm with the Asuras, and, having made them intoxicated, he hurled them down to the foot of Sineru, where the Asurabhavana was later established. The chief difference between these two worlds seems to have been that the Pāricchattaka tree grew in Tāvatimsa, and the Cittapātali tree in Asurabhavana. In order that the Asuras should not enter Tāvatimsa, Sakka had five walls built around it, and these were guarded by Nāgas, Supannas, Kumbhandas, Yakkhas and Cātummahārājika devas (J.i.201ff; also DhA.i.272f). The entrance to Tāvatimsa was by way of the Cittakūtadvārakotthaka, on either side of which statues of Indra (Indapatimā) kept guard (J.vi.97). The whole kingdom was ten thousand leagues in extent (DhA.i.273), and contained more than one thousand pāsādas (J.vi.279). The chief features of Tāvatimsa were its parks - the Phārusaka, Cittalatā, Missaka and Nandana - the Vejayantapāsāda, the Pāricchatta tree, the elephant-king Erāvana and the Assembly-hall Sudhammā (J.vi.278; MA.i.183; cp. Mtu.i.32). Mention is also made of a park called Nandā (J.i.204). Besides the Pāricchataka (or Pārijāta) flower, which is described as a Kovilāra (A.iv.117), the divine Kakkāru flower also grew in Tāvatimsa (J.iii.87). In the Cittalatāvana grows the āsāvatī creeper, which blossoms once in a thousand years (J.iii.250f). It is the custom of all Buddhas to spend the vassa following the performance of the Yamakapātihāriya, in Tāvatimsa. Gotama Buddha went there to preach the Abhidhamma to his mother, born there as a devaputta. The distance of sixty-eight thousand leagues from the earth to Tāvatimsa he covered in three strides, placing his foot once on Yugandhara and again on Sineru. The Buddha spent three months in Tāvatimsa, preaching all the time, seated on Sakka's throne, the Pandukambalasilāsana, at the foot of the Pāricchattaka tree. Eighty crores of devas attained to a knowledge of the truth. This was in the seventh year after his Enlightenment (J.iv.265; DhA.iii.216f; BuA. p.3). It seems to have been the frequent custom of ascetics, possessed of iddhi-power, to spend the afternoon in Tāvatimsa (E.g., Nārada, J.vi.392; and Kāladevala, J.i.54). Moggallāna paid numerous visits to Tāvatimsa, where he learnt from those dwelling there stories of their past deeds, that he might repeat them to men on earth for their edification (VvA. p.4). The Jātaka Commentary mentions several human beings who were invited by Sakka, and who were conveyed to Tāvatimsa - e.g. Nimi, Guttila, Mandhātā and the queen Sīlavatī. Mandhātā reigned as co-ruler of Tāvatimsa during the life period of thirty-six Sakkas, sixty thousand years (J.ii.312). The inhabitants of Tāvatimsa are thirty-three in number, and they regularly meet in the Sudhammā Hall. (See Sudhammā for details). A description of such an assembly is found in the Janavasabha Sutta. The Cātummahārājika Devas (q.v.) are present to act as guards. Inhabitants of other deva- and brahma-worlds seemed sometimes to have been present as guests - e.g. the Brahmā Sanankumāra, who came in the guise of Pañcasikha. From the description given in the sutta, all the inhabitants of Tāvatimsa seem to have been followers of the Buddha, deeply devoted to his teachings (D.ii.207ff). Their chief place of offering was the Cūlāmanicetiya, in which Sakka deposited the hair of Prince Siddhattha, cut off by him when he renounced the world and put on the garments of a recluse on the banks of the Nerañjarā (J.i.65). Later, Sakka deposited here also the eye-tooth of the Buddha, which Doha hid in his turban, hoping to keep it for himself (DA.ii.609; Bu.xxviii.6, 10). The gods of Tāvatimsa sometimes come to earth to take part in human festivities (J.iii.87). Thus Sakka, Vissakamma and Mātali are mentioned as having visited the earth on various occasions. Mention is also made of goddesses from Tāvatimsa coming to bathe in the Anotatta and then spending the rest of the day on the Manosilātala (J.v.392). The capital city of Tāvatimsa was Masakkasāra (Ibid., p.400). The average age of an inhabitant of Tāvatimsa is thirty million years, reckoned by human computation. Each day in Tāvatimsa is equal in time to one hundred years on earth (DhA.i.364). The gods of Tāvatimsa are most handsome; the Licchavis, among earth-dwellers, are compared to them (DhA.iii.280). The stature of some of the Tāvatimsa dwellers is three-quarters of a league; their undergarment is a robe of twelve leagues and their upper garment also a robe of twelve leagues. They live in mansions of gold, thirty leagues in extent (Ibid., p.8). The Commentaries (E.g., SA.i.23; AA.i.377) say that Tāvatimsa was named after Magha and his thirty-two companions, who were born there as a result of their good deeds in Macalagāma. Whether the number of the chief inhabitants of this world always remained at thirty-three, it is impossible to say, though some passages, e.g. in the Janavasabha Sutta, lead us to suppose so. Sometimes, as in the case of Nandiya, who built the great monastery at Isipatana, a mansion would appear in Tāvatimsa, when an earth-dweller did a good deed capable of obtaining for him birth in this deva-world; but this mansion would remain unoccupied till his human life came to an end (DhA.iii.291). There were evidently no female devas among the Thirty-three. Both Māyā and Gopikā (q.v.) became devaputtas when born in Tāvatimsa. The women there were probably the attendants of the devas. (But see, e.g., Jālini and the various stories of VvA). There were many others besides the Thirty-three who had their abode in Tāvatimsa. Each deva had numerous retinues of attendants, and the dove-footed (kaktgapādiniyo) nymphs (accharā) of Tāvatimsa are famous in literature for their delicate beauty. The sight of these made Nanda, when escorted by the Buddha to Tāvatimsa, renounce his love for Janapadakalyānī Nandā (J.ii.92; Ud.iii.2). The people of Jambudīpa excelled the devas of Tāvatimsa in courage, mindfulness and piety (A.iv.396). Among the great achievements of Asadisakumāra was the shooting of an arrow as far as Tāvatimsa (J.ii.89). Tāvatimsa was also known as Tidasa and Tidiva (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.]

46 Gandhamālāhi pūjetvā cetiyaṃ abhivandisuṃ
Tasmiṃ khaṇe Bhātivaṅkavāsi thero Mahāsivo
47a Rattibhage Mahāthūpaṃ vandissāmīti āgato

46. - 47a.

Sie brachten die duftenden Blumenkränze dar und verehrten das Cetiya. In diesem Augenblick kam der Thera Mahāsiva, der in Bhātivaṅka wohnte, um in der Nacht den Mahāthūpa zu verehren.

47b Tā disvāna mahāsattapaṇṇarukkham upassito
48 Adassayitvā attānaṃ passaṃ sampattim abbhutaṃ
Ṭhatvā tāsaṃ vandanāya pariyosāne apucchi tā:

47b. -48.

Er stand unter einem großen indischen Devil-Baum¹ und sah die beiden Frauen, ohne sich selbst ihnen zu zeigen. Er stand da und betrachtete ihre wunderbare Vollkommenheit. Als sie mit ihrer Verehrung fertig waren, fragte er sie:

Kommentar:

¹  indischer Devil-Baum: Alstonia scholaris

Abb.: sattapaṇṇa = Siebenblatt = Alstonia scholaris
[Bildquelle: http://www.nparks.gov.sg/nursery/spe_by_search_details.asp?specode=6887&searchdetail=detail. -- Zugriff am 2006-07-19]

Abb.: Alstonia scholaris
[Bildquelle: Wikipedia]

"Alstonia is a widespread genus of evergreen trees and shrubs from the dogbane family (Apocynaceae). It was named by Robert Brown in 1811, after Charles Alston (1685-1760), Professor of botany at Edinburgh from 1716-1760. The type species Alstonia scholaris (L.) R.Br. was originally named Echites scholaris by Linnaeus in 1767. Description Alstonia (devil tree) consists of about 40-60 species (according to different authors), native to tropical and subtropical Africa, Central America, southeast Asia, Polynesia and New South Wales, Queensland and North Australia, with most species in the Malesian region. These trees can grow very large, such as the Alstonia pneumatophora, recorded with a height of 60 m and a diameter of more than 2 m. Alstonia longifolia is the only species growing in Central America (mainly shrubs, but also trees 20 m high). The leathery, sessile, simple leaves are elliptical, ovate, linear or lanceolate and wedge-shaped at the base. The leaf blade is dorsiventral, medium-sized to large and disposed oppositely or in a whorl and with entire margin. The leaf venation is pinnate, with numerous veins ending in a marginal vein. The inflorescence is terminal or axillary, consisting of thyrsiform cymes or compound umbels. The small, more or less fragrant flowers are white, yellow, pink or green and funnel-shaped, growing on a pedicel and subtended by bracts. They consist of 5 petals and 5 sepals, arranged in four whorls. The fertile flowers are hermaphrodite. The gamosepalous green sepals consist of ovate lobes, and are distributed in one whorl. The annular disk is hypogynous. The five gamesepalous petals have oblong or ovate lobes and are disposed in one whorl. The corolla lobes overlapping to the left (such as A. rostrata) or to the right (such as A. macrophylla) in the bud. The ovary has 2 separate follicles with glabrous or ciliate, oblong seeds that develop into deep blue podlike, schizocarp fruit, between 7-40 cm long. The plants contain a milky sap, rich in poisonous alkaloids. The Alstonia macrophylla is commonly known in Sri Lanka as 'Havari nuga' or the 'wig banyan' because of its distinct flower that looks like a woman's long wig. Alstonia trees are used in traditional medicine. The bark of the Alstonia constricta and the Alstonia scholaris is a source of a remedy against malaria, toothache, rheumatism and snake bites. The latex is used in treating coughs, throat sores and fever. Many Alstonia species are commercial timbers, called pule or pulai in Indonesia and Malaysia. Trees from the section Alstonia produce light timber, while those from the sections Monuraspermum and Dissuraspermum produce heavy timber. Alstonia trees are widespread and mostly not endangered. However a few species are very rare, such as A. annamensis, A. beatricis, A. breviloba, A. stenophylla and A. guangxiensis." [Quelle: http://en.wikipedia.org/wiki/Alstonia. -- Zugriff am 2006-07-19]

49 Bhāsate sakalo dīpo dehobhāsena vo idha,
Kin nu kammaṃ karitvana devalokaṃ ito gatā

49.

"Die ganze Welt erstrahlt vom Glanz eurer Körper. Welche Tat habt ihr vollbracht, dass ihr von hier in die Welt der Götter gekomen seid?"

50 Mahāthūpe kataṃ kammaṃ tassa āhaṃsu devatā.
Evaṃ tathāgate yeva pasādo hi mahapphalo.

50.

Die Gottheiten erzählten ihm von ihrer Arbeit am Mahāthūpa. So trägt der Glaube an den Wahrheitsfinder große Frucht.

51 Pupphadhānattayaṃ thūpe iṭṭhikāhi citaṃ citaṃ
Samaṃ paṭhaviyā katvā iddhimanto 'vasādayuṃ.

51.

Wundermächtige ließen die drei Terrassen¹ für Blumen versinken, sobald sie mit Ziegeln ausgelegt waren, und machten sie dem Erdboden gleich.

Kommentar:

¹ vermutlich der so genannte pāsāda (a,b,c im Bild unten)

Abb.: Die drei Terrassen für Blumen

[Bildquelle: Geiger, Wilhelm <1856 - 1943>: Culture of Ceylon in mediaeval times /  Ed. by Heinz Bechert. -- Wiesbaden : Harrassowitz, 1960. -- XIX, 286 S. ; 25 cm. -- S. 220]

52 Navavāre citaṃ evaṃ evaṃ osādayiṃsu te.
Atha rājā bhikkhusaṅghasannipatam akārayi;

52.

Neunmal ließen sie so das eben Aufgeschichtete versinken. Da ließ der König die Mönchsgemeinde zusammenkommen,

53 Tatthāsīti sahassānī sannipātamhi bhikkhavo;
Rājā saṅgham upāgamma pūjetvā abhivandiya
54a Iṭṭhakosīdane hetuṃ pucchi; saṅgho viyākari:

53. - 54a.

80.000 Mönche waren bei der Zusammenkunft. Der König kam zur Mönchsgemeinde, begrüßte sie und fragte nach dem Grund der Senkung der Ziegel. Die Mönchsgemeinde erklärte ihm:

54b Nosīdanatthaṃ thūpassa iddhimantehi bhikkhuhi
55 Kataṃ etaṃ mahārāja, na idāni karissare;
Aññathattam akatvā tvaṃ mahāthūpaṃ samāpaya.

54b - 55.

"Großkönig!, Wundermächtige Mönche haben das getan, damit der Stūpa sich nicht senkt. Jetzt ewerden sie es nicht mehr tun. Ändere nichts und vollenden den Mahāthūpa!"

56 Taṃ sutvā sumano rājā thūpe kammam akārayi.
Pupphādhānesu dasasu iṭṭhakā dasakoṭiyo.

56.

Als der König das hörte, war er froh und ließ die Arbeit am Stūpa fortführen. Für die zehn¹ (Dreierreihen von) Blumenterassen brauchte man 100.000.000² Ziegel.

Kommentar:

¹ nämlich die neun versunkenen und die eine oberirdische

² 10 Koṭi = 10x10⁷ = 100 Millionen

57 Bhikkhusaṅgho sāmaṇere Uttaraṃ Sumanam pi ca
Cetiyadhātugabbhatthaṃ pāsāṇe medavaṇṇake
58 Āharathā ti yojesuṃ, te gantvā Uttaraṃ Kuruṃ
Asītiratanāyāmavitthāre ravibhāsure
59 Aṭṭhaṅgulāni bahule gaṇṭhipupphanibhe subhe
Cha medavaṇṇapāsāṇe āhariṃsu ghaṇe tato.

57. - 59.

Die Mönchsgemeinde beauftragte die Novizen Uttara und Sumana, für die Reliquienkammer des Cetiya Specksteine¹ zu holen. Sie gingen zu den nördlichen Kuru² und brachten von dort sechs massive Specksteine. Diese waren 80 Ellen³ lang und breit, acht Fingerbreit dick, glänzten wie die Sonne und waren schön wie Pentapetes phoenicea-Blumen⁴.

Kommentar:

¹ Specksteine

"Speckstein (Talkschiefer, Steatit) ist ein Magnesium-Silikat (Mg3Si4O10(OH)2), das fast weltweit abgebaut wird. Die Steine unterscheiden sich regional in ihrer Härte und Brüchigkeit. Mit dem Begriff Speckstein bezeichnet man eine Gruppe von Natursteinen, die je nach ihrer geographischen Herkunft sehr verschiedenartig zusammengesetzt sein können. Hauptbestandteile sind im allgemeinen die Mineralien Talk, Chlorit, Magnesit und Serpentin. Vorkommen Ägypten, Brasilien, China, Frankreich, Finnland, Indien, Italien, Kanada, Norwegen, Österreich (größte Talk-Lagerstätte Mitteleuropas), Russland, Ukraine, Südafrika. In Deutschland wurde Speckstein bis vor wenigen Jahren in der Johanneszeche (bei Wunsiedel in Oberfranken) abgebaut. Wird auch Lavez (ital.: pietra ollare; franz.: pierre ollaire; engl.: soapstone) genannt, vor allem in der Schweiz und im Veltlin. Die mittelalterliche Bezeichnung lautete für diesen Stein Talcus. Verwendung Industrie In der Industrie als Talkum, Verwendung in der Glas-, Farben- und Papierindustrie, Schmiermittel, Grundstoff für Kosmetika, Babypuder, Körperpuder, Lebensmittelindustrie sowie in der Kunststoff-, Keramik-, Porzellan- und Autoindustrie. Kunst In der Bildhauerei sowie für die Herstellung von Skulpturen werden die kompakten, farbigen Steine bevorzugt. Sie sind leicht bearbeitbar und gut polierbar. Handwerk Aus finnischem Speckstein werden bevorzugt so genannten Specksteinöfen gefertigt, die sich durch eine außerordentlich lange Wärmespeicherfähigkeit auszeichnen. Diese Specksteine sind aber viel härter und nicht zum plastischen Gestalten geeignet. Wegen der Wärmebeständigkeit wird Speckstein seit der Antike auch für Kochgeschirr verwendet. Die Hethiter verwendeten Speckstein für die Herstellung von Rollsiegeln. Eigenschaften Physikalische Eigenschaften Härtegrad: 1 (nach der Mohs´schen Härteskala) Dichte: 2,75 kg/dm³ Farben weiß, violett, rosa, grün, grau, schwarz, braun Zusammensetzung Reiner Speckstein besteht bis zu 100 % aus Talk und ist einfach mit dem Fingernagel ritzbar. Varietäten haben Talk 40–50 %, Magnesit 40–50 %, Penninit 5–8 % (finnischer Speckstein) und ist nicht mehr mit dem Fingernagel ritzbar. Gefahren In Speckstein sollen Asbestfasern enthalten sein. Im allgemeinen sind Talklagerstätten karbonatischer Herkunft asbestfrei. Serpentinitische Lagerstätten könnten Asbest beinhalten, diese werden aber weltweit nicht mehr abgebaut. Im finnischen Ofenspeckstein, im Speckstein zum plastischen Gestalten und in den Produkten für die Industrie sind deshalb nachgewiesenermaßen keine Asbestfasern enthalten." [Quelle: http://de.wikipedia.org/wiki/Speckstein. -- Zugriff am 2006-07-19]

² Elle (hattha): die Länge vom Ellbogen bis zur Spitze des Mittelfingers, oft = 24 aṅgula, d.h.  ca. 45 cm. Die Steine hätten also eine Größe von ca. 36 m x 36 m x 15 cm.

³ nördlichen Kuru

"Uttarakuru A country often mentioned in the Nikāyas and in later literature as a mythical region. A detailed description of it is given in the Ātānātiya Sutta. (D.iii.199ff; here Uttarakuru is spoken of as a city, pura; see also Uttarakuru in Hopkins: Epic Mythology, especially p.186). The men who live there own no property nor have they wives of their own; they do not have to work for their living. The corn ripens by itself and sweet-scented rice is found boiling on hot oven-stoves. The inhabitants go about riding on cows, on men and women, on maids and youths. Their king rides on an elephant, on a horse, on celestial cars and in state palanquins. Their cities are built in the air, and among those mentioned are ātānātā, Kusinātā, Nātapuriyā, Parakusinātā, Kapīvanta, Janogha, Navanavatiya, Ambara-Ambaravatiya and Ālakamandā, the last being the chief city. The king of Uttarakuru is Kuvera, also called Vessavana, because the name of his citadel (? rājadhāni) is Visāna. His proclamations are made known by Tatolā, Tattalā, Tatotalā, Ojasi, Tejasi, Tetojasi, Sūra, Rāja, Arittha and Nemi. Mention is also made of a lake named Dharanī and a hall named Bhagalavati where the Yakkhas, as the inhabitants of Uttarakuru are called, hold their assemblies. The country is always spoken of as being to the north of Jambudīpa. It is eight thousand leagues in extent and is surrounded by the sea (DA.ii.623; BuA.113). Sometimes it is spoken of (E.g., A.i.227; v.59; SnA.ii.443) as one of the four Mahādīpā - the others being Aparagoyāna, Pubbavideha and Jambudīpa - each being surrounded by five hundred minor islands. These four make up a Cakkavāla, with Mount Meru in their midst, a flat-world system. A cakkavattī's rule extends over all these four continents (D.ii.173; DA.ii.623) and his chief queen comes either from the race of King Madda or from Uttarakuru; in the latter case she appears before him of her own accord, urged on by her good fortune (DA.ii.626; KhA.173). The trees in Uttarakuru bear perpetual fruit and foliage, and it also possesses a Kapparukkha which lasts for a whole kappa (A.i.264; MA.ii.948). There are no houses in Uttarakuru, the inhabitants sleep on the earth and are called, therefore, bhūmisayā (ThagA.ii.187-8). The men of Uttarakuru surpass even the gods of Tāvatimsa in four things: they have no greed (amamā) (the people of Uttarakuru are acchandikā, VibhA.461), no private property (apariggahā), they have a definite term of life (niyatāyukā) (one thousand years, after which they are born in heaven, says Buddhaghosa, AA.ii.806) and they possess great elegance (visesabhuno). They are, however, inferior to the men of Jambudīpa in courage, mindfulness and in the religious life (A.iv.396; Kvu.99). Several instances are given of the Buddha having gone to Uttarakuru for alms. Having obtained his food there, he would go to the Anotatta lake, bathe in its waters and, after the meal, spend the afternoon on its banks (See, e.g., Vin.i.27-8; DhsA.16; DhA.iii.222). The power of going to Uttarakuru for alms is not restricted to the Buddha; Pacceka Buddhas and various ascetics are mentioned as having visited Uttarakuru on their begging rounds (See, e.g., J.v.316; vi.100; MA.i.340; SnA.ii.420). It is considered a mark of great iddhi-power to be able to do this (E.g., Rohita, SA.i.93; also Mil.84). Jotika's wife was a woman of Uttarakuru; she was brought to Jotika by the gods. She brought with her a single pint pot of rice and three crystals. The rice-pot was never exhausted; whenever a meal was desired, the rice was put in a boiler and the boiler set over the crystals; the heat of the crystals went out as soon as the rice was cooked. The same thing happened with curries (DhA.iv.209ff). Food never ran short in Uttarakuru; once when there was a famine in Verañjā and the Buddha and his monks were finding it difficult to get alms, we find Moggallāna suggesting that they should go to Uttarakuru for alms (Vin.iii.7). The clothes worn by the inhabitants resembled divine robes (See, e.g., PvA.76). It was natural for the men of Uttarakuru not to transgress virtue, they had pakati-sīla (Vsm.i.15). Uttarakuru is probably identical with the Kuru country mentioned in the Rg-Veda (See Vedic Index)." [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.]

"Geographical Location of Uttarakuru Though the later texts mix up the facts with the fancies on Uttarakurus, yet in the earlier, and some of the later texts, Uttarakurus indeed appear to be historical people. Hence scholars have attempted to identfy the actual location of Uttarakuru. Puranic accounts always locate the Uttarakuru varsa in the northern parts of Jambudvipa. The Uttarakuru is taken by some as identical with the Kuru country mentioned in the Rg-Veda The Kurus and Krivis (Panchala) are said to form the Vaikarana of Rigveda and the Vaikarana is often identified with Kashmir. Therefore, Dr Zimmer [Heinrich Zimmer, 1841 - 1910] likes to identify the Vaikarana Kurus with the Uttarakurus and place them in Kashmir [कश्मीर,  کشمیر]. Dr Macdonnel and Dr Keith accept the above location by Zimmer. Dr Michael Witzel locates his Uttarakuru in Uttaranchal Pradesh [उत्तरांचल]. According to some scholars, the above locations however do not seem to be correct since they go against Aitareya Brahmana evidence which clearly states that Uttarakuru and Uttaramadra lied beyond Himalaya (pren himvantam janapada Uttarakurva Uttaramadra). Moreover, no notice of the Uttaramadras (Bahlika, Bactria) has been taken of while fixing up the above location of Uttarakuru. Uttarakurus and Uttaramadras are stated to be immediate neighbors in the Trans-Himalaya region per Aitareya Brahmana evidence (VIII/14). Dr M. R. Singh's views Ramayana testifies that the original home of the Kurus was in Bahli country. Ila, son of Parajapati Karddama was a king of Bahli, where Bahli represents Sanskrit Bahlika (Bactria). Also the kings from Aila lineage have been called Karddameyas. The Aila is also stated to be the lineage of the Kurus themselves (Ramayana , Uttarakanda, 89.3-23). The Karddamas obtained their name from river Karddama in Persia/ancient Iran. Moreover, Sathapatha Brahmana attests a king named Bahlika Pratipeya as of the Kauravya lineage. Bahlika Pratipeya, as the name implies, was a prince of Bahlika (Bactria). Thus, the Bahli, Bahlika was the original home of the Kurus. Thus Bahlika or Bactria may have constituted the Uttarakuru. Mahabharata and Sumangalavilasini also note that the people of Kuru had originally migrated from Uttarakutru. Bactria is evidently beyond the Hindukush i.e Himalaya. In ancient literature, Himalaya is said to be extending from eastern occean to western occean and even today is not separated from it (Kumarasambhavam, I, 1). The above identifiaction of Uttarakuru comes from Dr M. R. Singh (Geographiacl Data in Early Puranas, 1972, pp 63-65). Dr K. P. Jayswal's views Dr K. P. Jayswal identifies Mt Meru of the Puranas with Hindukush ranges and locates the Uttakuru in the Pamirs itself (Hindu Polity, 1978, p 124, 138-39). Dr Aggarwal's and Dr Kamboj's views Dr Aggarwala thinks that the Uttarakuru was located to north of Pamirs in Central Asia and was also famous for its horses of Tittirakalamasha variety. (India as Known to Panini, p 61). Thus it probably comprised parts of Kirgizstan [Кыргызстан] and Tian-Shan [天山9. Incidentally, the reference to horses from Uttarakuru rules out any possibility of locating Uttarakurus in Kashmir and Uttaranchal Pradesh since these regions have never been noted for their horses. Bhishamaparava of Mahabharata attests that the country of Uttarakuru lied to the north of Mt Meru and to the south of Nila Parvata. dakshinena tu nilasya meroh parshve tathottare. / uttarah Kuravo rajanpunyah siddhanishevitah. //2 — (MBH 6/7/2) The Mt Meru of Hindu traditions is identified with the knot of Pamirs. Mountain Nila may have been the Altai-Mt. The Mahabharata refers to the Kichaka bamboos growing on the banks of river Shailoda (MBH, II, 48-2). Mahabharata further attests that the Kichaka bamboo region was situated between Mountain Meru (Pamirs) and Mountain Mandara (Alta Tag). The river valleys between these two mountains are still overgrown with forests of Kichaka Bamboos. Ramayana also attests that the valleys of river Shailoda were overgrown with Kichhaka bamboos and the country of Uttarakuru lied beyond river Shailoda as well as the valleys of Kichaka bamboos. River Shailoda of Ramayana (4.43.37-38) and Mahabharata (MBH II.48.2-4) has been variously identified with river Khotan, Yarkand, and Syr (Jaxartes) by different scholars. Raghuvamsa (4.73) also refers to the Kichaka bamboos of Central Asia in the eastern regions of the Pamirs or Meru mountains which were known as Dirghavenu in Sanskrit. The above discussion shows that the land of Uttarakurus was located north of river Shailoda as well as of Kichaka bamboo valleys. Rajatrangini places Uttarkuru land in the neighborhood of Strirajya. Based on Yuan Chwang's [玄奘] evidence (I, p 330), Strirajya is identified as a country lying north of Kashmir, south of Khotan and west of Tibet. Thus, the Uttarakuru which finds reference in the Ramayana, Mahabharata and Rajatrangini probably can not be identified with the Bahlika or Bactria as Dr M. R. Singh has concluded. Uttarakuru probably comprised north-west of Sinkiang [شىنجاڭ ; 新疆] province of China and parts of the Tian-Shan . One line of scholars locate Uttarakuru in the Tarim Basin. Dr Christian Lassen [1800 - 1876] suggests that the Ottorokoroi of Ptolemy should be located in the east of Kashgar [ قەشقەر喀什] i.e in Tarim Basin (Quoted in Original Sanskrit Texts, by J Muir). Some writers assert that Uttarakuru was the name for the vast area lying north of Himalaya and extending as far as Arctic circle. Miscellaneous Some scholars tend to identify the Uttarakurus and the Uttaramadras with the Tocharian (Uttarakuru = Tokhri) branch of Indo-Europeans located to the north of the Himalayas Tokhari or Tukharas, the later Yucchis, are the same as the Rishikas of Mahabharata. The epic attests the Rishikas and the Parama-Kambojas as very close neighbors (II.27.25-26). In eighth century war compaign of king Lalitaditya of Kashmir (Rajatrangini: 4/164-165), the Tukharas (Tusharas) and the Kambojas are again attested as very close neighbors located almost in the same epic location in Central Asia. At another place in Mahabharata, the Rishikas are stated to be a sub-section of the Kambojas (Prof Ishwa Misra): Shakanam Pahlavana.n cha Daradanam cha ye nripah./ Kamboja RishikA ye cha pashchim.anupakashcha ye 15.// — (MBH 5/4/15) Translation (by Prof Ishwa Mishra) These kings of the Shakas, Pahlavas and Daradas, these are Kaamboja Rshikas and these are in the western riverine area. It is possible that the Tocharians and Parama Kambojans formed parts of Uttarakuru." [Quelle: http://en.wikipedia.org/wiki/Uttarakuru. -- Zugriff am 2006-07-19]

⁴ Pentapetes phoenicea

Abb.: Pentapetes phoenicea
[Bildquelle: Alex Robinson. -- http://www.csdl.tamu.edu/FLORA/cgi/gallery_query?q=tamu+campus. -- Zugriff am 2006-07-19]

Pentapetes phoenicea ist in Süd- und Südostasien von Indien bis zu den Philippinen und der Nordküste Australiens heimisch.

60 Pupphādhānassa upari majjhe ekaṃ nipātiya
Catupassamhi caturo mañjusaṃ viya yojiya
61 Ekaṃ pidahanatthāya disābhāge puratthime
Adassanaṃ karitvā te ṭhapayiṃsu mahiddhikā.

60.

Die Wundermächtigen legten einen auf die Mitte der Blumenterrasse, vier stellten sie an seine vier Seiten wie eine Kiste miteinander verbunden¹; einen, der als Deckel dienen sollte, stellten sie in den Osten, nachdem sie ihn unsichtbar gemacht hatten.

Kommentar:

¹ Die Anordnung hat man sich so vorzustellen (Zeichnung nicht maßstabgetreu!):

Abb.: Vermutliche Anordnung der Steine der Reliquienkammer (nicht Maßstabgetreu!)

62 Majjhamhi dhātugabbhassa tassa rājā akārayi
Ratanamayaṃ bodhirukkhaṃ sabbākāramanoramaṃ.

62.

In der Mitte dieser Reliquienkammer ließ der König einen Bodhibaum¹ aus Edelsteinen bilden, der in jeder Hinsicht herzerfreuend war.

Kommentar:

¹ Ficus religiosa

63 Aṭṭhārasarataniko khandho sākhāssa pañca ca,
Pavāḷamayamūlo so indanīle patiṭṭhito.

63.

Der Stamm war 18 Ellen¹ (ratana) hoch und er hatte fünf Zweige. Er hatte Wurzeln aus Koralle und stand auf einem Saphir².

Kommentar:

¹ Elle (ratana): die Länge vom Ellbogen bis zur Spitze des Mittelfingers, oft = 24 aṅgula, d.h.  ca. 45 cm. 18 Ellen = ca. 8 m.

² Saphir besteht aus monokristallinem Al₂O₃ sowie je nach Farbe Verunreinigungen mit Fe²⁺-, Fe³⁺-, Cr³⁺-, Ti⁴⁺- und/oder V⁴⁺-Ionen.

Abb.: "Star of India", der größte bekannte Saphir (563,35 Karat = 112,67 g), gefunden in Sri Lanka um 1900
[Bildquelle: Glitch010101. -- http://www.flickr.com/photos/ericskiff/109777499/. -- Creative Commons Lizenz (Namensnennung). -- Zugriff am 2006-07-19]

64 Susuddharajatakkhandho maṇipattehi sobhito,
Hemamayapaṇḍupattaphalo pavāḷaaṅkuro.

64.

Er hatte einen Stamm aus ganz reinem Silber, Blätter aus Edelsteinen, gelbliche Blätter und Früchte aus Gold und Schösslinge aus Koralle.

65 Aṭṭha maṅgalikān' assa khandhe pupphalatā pi ca
Catuppadānaṃ pantī ca haṃsapantī ca sobhanā

65.

Auf seinem Stamm waren die acht Glücksymbole¹, Blütenranken, schöne Reihen von Vierfüßlern² und von Gänsen³.

Kommentar:

¹ acht Glückssymbole:

• mṛdaṅga - Trommel
• vṛṣabha - Stier
• nāga - Kobra
• vījanī - Fächer
• keśarī - Löwe
• makara - Makara
• patāka - Flagge
• pradīpa - Lampe

Es gibt auch andere Aufzählungen.

Es könnte sich auch um das Acht-Glückssymbols-Yantra (Singhalesisch: Aṭamagala) handeln:

Abb.: Aṭa-magala

[Quelle der Abb. und der Aufzählung: Coomaraswamy, Ananda K. (Kentish) <1977 - 1947>: Mediaeval Sinhalese art : being a monograph on mediaeval Sinhalese arts and crafts, mainly as surviving in the eighteenth century, with an account of the structure of society and the status of the craftsmen. -- 2d ed. [rev.] incorporating the author’s corrections. -- New York : Pantheon Books, 1956. -- XVI, 344 S.  : Ill. -- 29 cm. -- S. 272]

² Reihen von Vierfüßlern und Gänsen

Abb.: "Reihen von Vierfüßlern und Gänsen": Mondstein, Polonnaruwa, ca. 12. Jhdt.
[Bildquelle: Jungle Boy. -- http://www.flickr.com/photos/jungle_boy/145079598/. -- Creative Commons Lizenz (Namensnennung, keine kommerzielle Nutzung). -- Zugriff am 2006-07-19]

³ Gänse (haṃsa): Streifengans (Anser indicus)

Abb.: Haṃsa - Streifengans - Anser indicus
[Bildquelle: Wikipedia]

"Die Streifengans (Anser indicus) oder Indische Gans ist eine in Zentral- und Südasien einheimische Art der Feldgänse (Anser) und gehört zu den echten Gänsen (Anserini). Sie wird gelegentlich zusammen mit ihren nächsten Verwandten, der Kaisergans (Anser canagica), der Schneegans (Anser caerulescens) und der Zwergschneegans (Anser rossii) in eine eigene Gattung mit dem wissenschaftlichen Namen Chen gestellt. Die Art wurde im Jahre 1790 durch John Latham in seinem in London erschienenen Werk Index orntihologicus erstbeschrieben. Aussehen Die Streifengans ist mit einer Länge von ungefähr 70 bis 75 cm etwa so groß wie die in Mitteleuropa vertrautere Graugans (Anser anser); ihre Flügellänge liegt zwischen 40 und 50 cm, das Gewicht bei etwa zwei bis drei Kilogramm. Das Weibchen ist meistens etwas kleiner als das Männchen, unterscheidet sich ansonsten von diesem aber nicht. Das Erkennungsmerkmal der Streifengans sind zwei namensgebende schwarzbraune Querstreifen: Der erste läuft bogenförmig vom linken Auge über den Hinterkopf zum rechten Auge hin, der zweite befindet sich parallel laufend wenige Zentimeter tiefer im Nacken und ist etwas kürzer. Ansonsten sind der Kopf und der vordere Halsbereich hellgrau bis weiß, der Hinterhals dagegen schwarz gefärbt; letzterer besitzt zwei länggseitig verlaufende weiße Streifen. Das Körpergefieder hat außer auf der reinweißen Bauchseite im allgemeinen eine helle silbergraue Farbe, die Flanken sind meistens etwas dunkler, die Flügeldecken dagegen eher aufgehellt, während die eigentlichen Flugfedern in tiefschwarz gehalten sind. Der hell- bis orangegelbe Schnabel wird zwischen 4,5 und 6,5 Zentimeter lang, Augenfarbe ist dunkelbraun, die Füße sind orangefarben. Neugeborene Streifengänse, die etwa 80 Gramm wiegen, tragen dagegen Tarnfarben: Sie haben einen grauen Schnabel und graue Füße, auch die Rückenseite ist grau gefärbt, während die Bauchseite dunkelgelb aussieht. Vor allem um die Augen herum und am Hinterkopf ist das Gefieder zudem mit kleinen braunen Flecken gesprenkelt. Eine von den Augen zum Hinterkopf laufende hellbraune Linie ist ein spezifisches Erkennungsmerkmal. Verbreitung und Lebensraum Streifengänse sind Zugvögel, die halbjährlich zwischen ihren Brut- und Überwinterungsgebieten hin- und herziehen. Erstere liegen vor allem in den Hochebenen Zentralasiens, in Südostrussland, Tibet, Teilen Nordindiens, der Mongolei und der Volksrepublik China, letztere dagegen hauptsächlich südlich des Himalaja im Nordwesten und zentralen Süden Indiens, in Pakistan, Bangladesch, Nepal und Burma; manche Vögel ziehen auch nur aus den Hochlagen Tibets in tiefer liegende Gebiete. In Europa kommt die Streifengans ausschließlich als Gefangenschaftsflüchtling vor; die meisten Tiere sind wahrscheinlich aus Zoos, öffentlichen Gartenanlagen mit Ziergeflügelteichen oder privaten Zuchtstationen entflohen. Obwohl es bereits zu erfolgreichen Freibruten kam, scheint eine dauerhafte Etablierung als Neozoon unwahrscheinlich, da sie recht leicht mit Graugänsen verbastardiert und die Nachkommen fruchtbar sind, so dass die immer wieder auftretenden Einzeltiere, Paare oder kleine Trupps wohl in der Grauganspopulation aufgehen werden. Das Brutgebiet der Streifengans liegt in Seenlandschaften, Flussniederungen oder Mooren, besonders in Zentralasien auch in Steppengebieten oder Heideland. In Tibet halten sich die kälteangepassten Vögel auch auf bis zu 5600 Metern hoch gelegenen Felsabhängen auf. Im Überwinterungsgebiet bilden dagegen ruhige Seen, Flussauen und niedrig gelegene Sümpfe ihren Lebensraum. Flugvermögen Beim Zug zwischen Winter- und Brutgebiet müssen viele Streifengänse das Himalaja-Gebirge überqueren. Dabei werden teilweise Flughöhen von über 9000 Metern erreicht: Streifgänse wurden schon beim Flug über den Mount Everest beobachtet und sind damit die höchstfliegenden Vögel der Erde. Den Sauerstoffmangel in diesen Höhen (der Sauerstoffpartialdruck liegt bei nur etwa 30 % des Wertes, der auf Meereshöhe gemessen wird) überstehen sie durch eine spezielle Anpassung: Der rote Blutfarbstoff, das Hämoglobin, ist bei ihnen anders als bei Säugetieren oder anderen Vögeln zu einer besonders schnellen Sauerstoffaufnahme bei niedrigem Druck in der Lage. Auslöser ist eine einzige Mutation, durch welche die Aminosäure Prolin in der so genannten Alpha-Kette des Hämoglobins durch Alanin ersetzt ist. Ernährung und Lebensweise Nahrungsgrundlage der Streifengans sind Teile von Wasserpflanzen sowie Gräser, Wurzeln und Sprosse, die wie beispielsweise Riedgras regelrecht abgeweidet werden. Im Winter werden auch Getreidekörner und Wurzelknollen verzehrt; auch Seetang kann in Küstennähe einen wichtigen Nahrungsbestandteil bilden. Diese Grundlage wird ergänzt durch Insekten, kleine Krebstiere, Weichtiere wie beispielsweise Schnecken und sogar kleine Fische. Meistens fressen die Gänse nachts oder kurz nach Sonnenauf- beziehungsweise vor Sonnenuntergang. Vor allem in ihrem Überwinterungsgebiet fliegen sie meistens täglich in großen Schwärmen zwischen den räumlich getrennten Ruhe- und Weideplätzen hin und her. Sie sind wie die meisten Gänsearten sehr soziale, gesellschaftliebende Tiere und verständigen sich untereinander in den typischen "honk, honk"-Rufen. Fortpflanzung Streifengänse werden in ihrem zweiten bis dritten Lebensjahr geschlechtsreif und verpaaren sich dann auf Lebenszeit. Sie treffen bereits als Paar zwischen Ende März und Mitte April in ihrem zu diesem Zeitpunkt noch von Schnee bedeckten Brutgebiet ein und beginnen mit der Nistplatzsuche. Es entwickeln sich meistens locker organisierte Brutkolonien, in denen 10 bis 30 Paare auf engem Raum brüten; oft sind die alleine von den Weibchen gebauten flachen, aber nur selten weich ausgelegten Nester nur zwei bis drei Meter voneinander entfernt. Als Nistplatz dienen meistens kleine grasbewachsene Inseln in den Steppenseen oder Sümpfen des Brutgebiets, auch nahe am Wasser gelegene flache Schotterbänke werden gerne genutzt, in Tibet auch die Felsklippen der Hochtäler, oft in unmittelbarer Nähe von Kolkrabennestern oder Greifvogelhorsten. Aus der Mongolei wird berichtet, dass Streifengänse ehemalige in Pappeln gelegene Greifvogelhorste nutzen. Je nach lokalen Klimaverhältnissen legt das Weibchen zwischen Anfang Mai und Juni zwei bis acht, im Durchschnitt aber meistens vier oder fünf weiße Eier, die es dann für gute vier Wochen bebrütet, während das Männchen den Brutplatz bewacht. Die Jungen schlüpfen nahezu gleichzeitig nach gut vier Wochen, sie werden kurz nachher von ihren Eltern durch Zuruf zum Wasser gelockt, wo sie sicherer vor Fressfeinden sind. Sie müssen dabei aus ihren hochgelegenen Nestern oft große Distanzen überwinden: So ist aus Tibet ein 25-Meter-Sprung bezeugt, nach dem das Jungtier nach einer kurzen Phase der Besinnungslosigkeit unversehrt zu seinen rufenden Eltern lief! Flugfähigkeit erreichen sie aber erst nach sechseinhalb bis siebeneinhalb Wochen; nur ein bis drei Jungtiere pro Familie überleben gewöhnlich bis zu diesem Zeitpunkt. Wenig später, etwa acht Wochen nach dem Schlüpfen, hat sich dann schon das typische Erwachsenengefieder herausgebildet. Bei den Eltern setzt ungefähr Mitte Juli, bei nicht-nistenden Vögeln zwei Wochen zuvor, die Mauser ein, bei der sie ihre Flugfedern verlieren. Sie werden etwa zur selben Zeit wie ihr Nachwuchs wieder flugfähig und können dann gemeinsam mit diesem im September in die Winterquartiere abziehen, wo die Jungen noch bis zum nächsten Jahr im Verbund mit ihren Eltern bleiben. Bei der Partnerwahl sind Streifengänse nicht unbedingt wählerisch: Hybride mit der Graugans (Anser anser), aber auch der in einer anderen Gattung stehenden Weißwangengans (Branta leucopsis) sind bekannt; daneben wurden sogar Paarungen mit der Brandgans (Tadorna tadorna), der Paradieskasarka (Tadorna variegata) und der Halsbandkasarka (Tadorna tadornoides) berichtet, die sogar in eine andere Unterfamilie eingeteilt werden. Gefährdung Der Artbestand wird heute je nach Quelle auf 10.000 bis 20.000 Vögel geschätzt, Tendenz fallend. Vor allem durch Abschuss, Eiraub und Verlust des Lebensraumes gelten sie heute sowohl in Indien, als auch in Pakistan und China als gefährdet. Streifengans und der Mensch Streifengänse werden hauptsächlich in ihren Überwinterungsgebieten verfolgt und sind dort daher sehr scheu; im Brutgebiet sind sie dagegen sehr zutraulich und haben eine geringe Fluchtdistanz. Sie gelten wegen ihrer geringen Aggressivität als ideale Zuchtvögel und können leicht in Gefangenschaft gehalten werden. Bereits in alten indischen Epen taucht die Streifengans unter den Sanskrit-Namen Hamsa beziehungsweise Hans auf - beide sind etymologisch mit dem deutschen Wort Gans und dem lateinischen Anser verwandt und gehen wie letztere auf das protoindogermanische Wort ghans zurück. Sie gilt noch heute als Symbol für den Gott Brahma, den Schöpfer des Alls; auf seinem bedeutendsten Tempel aus dem 14. Jahrhundert im indischen Pushkar ist sie über dem Eingangstor abgebildet. Daneben ist sie aber auch das Wahrzeichen der Paramahamsa, der weltabgewandten Weisen, weil sie hoch über den niedrigen und kleinlichen Beschwernissen des Alltags in vollendeter Schönheit auf das Göttliche zufliegt - ihre jährliche Wanderung über den Himalaja gilt als religiöse Pilgerfahrt. Ihre Silben ha (Ausatmen) und sa (Einatmen) werden zudem mit der im Hinduismus wichtigen Erfahrung des Atems." [Quelle: http://de.wikipedia.org/wiki/Anser_indicus. -- Zugriff am 2006-07-19]

66 Uddhaṃ cāruvitānante muttākiṃkiṇikajālakaṃ
Suvaṇṇaghaṇṭāpantī ca dāmāni ca tahiṃ tahiṃ.

66.

Über dem Bodhibaum war am Saum eines schönen Baldachins ein Netz aus Perlenglöckchen und Reihen von Goldglocken. Hier und dort waren Bänder.

67 Vitānacatukoṇamhi muttādāmakalāpako
Navasatasahassaggho ekeko āsi lambito.

67.

An den vier Ecken des Baldachins hingen Bündel von Perlbändern, jedes einzelne war 900.000 Kahāpaṇa¹ wert.

Kommentar:

¹ Kahāpaṇa: Sanskrit: Karṣāpaṇa: Silbermünze mit ca. 3,3 g reinem Silber. 900.000 Kahāpaṇa = ca. 3000 kg Silber.

68 Ravicandatārarūpāni nānāpadumakāni ca
Ratanehi katān' eva vitāne appitān' ahuṃ.

68.

Am Baldachin waren aus Edelsteinen gefertigte Figuren von Sonne, Mond und Sternen sowie verschiedenerlei Lotusse angebracht.

69 Aṭṭhuttarasahassāni vatthāni vividhāni ca
Mahagghanānāraṅgāni vitāne lambitān' ahuṃ.

69.

1008¹ wertvolle, verschiedenfarbige Stoffe hingen am Baldachin.

Kommentar:

¹ 1008 ist eine vollkommene, heilige Zahl [1008 = 7x9x(7+9)], die im Hinduismus in vielen Zusammenhängen vorkommt (z.B. 1008 Namen und Anrufungen einer Gottheit).

70 Bodhiṃ parikkhipitvāna nānāratanavedikā,
Mahāmalakamuttāhi santhāro tu tadantare.

70.

Um den Bodhi-Baum lief eine Ballustrade aus verschiedenerlei Juwelen. Der Boden innerhalb der Ballustrade bestand aus Perlen, so groß wie große Myrobalanen¹.

Kommentar:

¹ Myrobalanen: Phyllanthus emblica = Emblica officinalis. Früchte haben einen Durchmesser von 2,5 bis 3 cm, besonders große Früchte können in Indien einen Durchmesser bis 5 cm haben. Vgl. Mahāvaṃsa, Kapitel 28, Vers 36.

Abb.: Emblica officinalis
[Bildquelle: http://www.rspg.thaigov.net/homklindokmai/budhabot/makampom.htm. -- Zugriff am 2006-07-13]

71 Nānāratanapupphānaṃ catugandhūdakassa ca
Puṇṇāpuṇṇaghaṭapantī bodhimūle katā ahuṃ.

71.

Am Fuß des Bodhi-Baums waren Reihen vonTöpfen, teils leer teils gefüllt mit Blumen aus verschiedenerlei Juwelen und mit Wasser mit den vier Wohlgerüchen.

72 Bodhipācīnapaññatte pallaṅke koṭiagghake
Sovaṇṇabuddhapaṭimaṃ nisīdāpesi bhāsuraṃ.

72.

Auf den Thron, der östlich vom Bodhibaum stand und der 10 Millionen Kahāpaṇa¹ wert war, ließ der König eine strahlende goldene Buddhastatue setzen.

Kommentar:

¹ Kahāpaṇa: Sanskrit: Karṣāpaṇa: Silbermünze mit ca. 3,3 g reinem Silber. 10 Millionen Kahāpaṇa = ca. 33.000 kg Silber

73 Sarīrāvayavā tassā paṭimāya yathārahaṃ
Nānāvaṇṇehi ratanehi katā surucirā ahuṃ.

73.

Die Glieder des Körpers in dieser Statue waren sehr schön, wirklichkeitsgetreu aus verschiedenfarbigen Edelsteinen gemacht.

74 Mahābrahmā ṭhito tattha rajatacchattadhārako;
Vijayuttarasaṅkhena Sakko ca abhisekado;

74.

Mahābrahma¹ stand dort und hielt (über dem Thron) einen Schirm aus Silber und Sakka² wie er mit dem Schneckenhorn Vijayuttara³ das Wasser der Weihe gießt.

Kommentar:

¹ Mahābrahma

"Brahmalakoka The highest of the celestial worlds, the abode of the Brahmas. It consists of twenty heavens: the nine ordinary Brahma-worlds, the five Suddhāvāsā, the four Arūpa worlds (see loka), the Asaññasatta and the Vehapphala (e.g., VibhA.521). All except the four Arūpa worlds are classed among the Rūpa worlds (the inhabitants of which are corporeal). The inhabitants of the Brahma worlds are free from sensual desires (but see the Mātanga Jātaka, (J.497), where Ditthamangalikā is spoken of as Mahābrahmabhariyā, showing that some, at least, considered that Mahābrahmas had wives). The Brahma world is the only world devoid of women (DhA.i.270); women who develop the jhānas in this world can be born among the Brahmapārisajjā (see below), but not among the Mahābrahmas (VibhA.437f). Rebirth in the Brahma world is the result of great virtue accompanied by meditation (Vsm.415). The Brahmas, like the other celestials, are not necessarily sotāpanna or on the way to complete knowledge (sambodhi-parāyanā); their attainments depend on the degree of their faith in the Buddha, the Dhamma and the Sangha. See, e.g., A.iv.76f.; it is not necessary to be a follower of the Buddha for one to be born in the Brahma world; the names of six teachers are given whose followers were born in that world as a result of listening to their teaching (A.iii.371ff.; iv.135ff.). The Jātakas contain numerous accounts of ascetics who practised meditation, being born after death in the Brahma world (e.g., J.ii.43, 69, 90; v.98, etc.). Some of the Brahmas -  e.g., Baka -  held false views regarding their world, which, like all other worlds, is subject to change and destruction (M.i.327). When the rest of the world is destroyed at the end of a kappa, the Brahma world is saved (Vsm.415; KhpA.121), and the first beings to be born on earth come from the ābhassara Brahma world (Vsm.417). Buddhas and their more eminent disciples often visit the Brahma worlds and preach to the inhabitants. E.g., M.i.326 f.; ThagA.ii.184ff.; Sikhī Buddha and Abhibhū are also said to have visited the Brahma world (A.i.227f.). The Buddha could visit it both in his mind made body and his physical body (S.v.282f.). If a rock as big as the gable of a house were to be dropped from the lowest Brahma-world it would take four months to reach the earth travelling one hundred thousand leagues a day. Brahmas subsist on trance, abounding in joy (sappītikajjhāna), this being their sole food. SA.i.161; food and drinks are offered to Mahābrahmā, and he is invited to partake of these, but not of sacrifices (SA.i.158 f.). Anāgāmins, who die before attaining arahantship, are reborn in the Suddhāvāsā Brahma-worlds and there pass away entirely (see, e.g., S.i.35, 60, and Compendium v.10). The beings born in the lowest Brahma world are called Brahma-pārisajjā; their life term is one third of an asankheyya kappa; next to them come the Brahma-purohitā, who live for half an asankheyya kappa; and beyond these are the Mahā Brahmas who live for a whole asankheyya kappa (Compendium, v.6; but see VibhA.519f., where Mahā Brahmās are defined). The term Brahmakāyikā-devā seems to be used as a class-name for all the inhabitants of the Brahma-worlds (A.i.210; v.76f). The Mahā Niddesa Commentary (p.109) says that the word includes all the five (?) kinds of Brahmā (sabbe pi pañca vokāra Brahmāno gahitā). The BuA.p.10 thus defines the word Brahmā: brūhito tehi tehi gunavisesahī ti=Brahmā. Ayam pana Brahmasaddo Mahā-Brahma-brāhmana-Thathāgata mātāpitu-setthādisu dissati. The Samantapāsādikā (i.131) speaks of a Mahā Brahmā who was a khināsava, living for sixteen thousand kappas. When the Buddha, immediately after his birth, looked around and took his steps northward, it was this Brahmā who seized the babe by his finger and assured him that none was greater than he. The names of several Brahmās occur in the books - e.g., Tudu Nārada Ghatikāra Baka Sanankumāra Sahampatī To these should be added the names of seven Anāgāmīs resident in Avihā and other Brahma worlds   Upaka Phalagandu Pukkusāti Bhaddiya Khandadeva Bāhuraggi Pingiya (S.i.35, 60; SA.i.72 etc.). Baka speaks of seventy two Brahmās, living, apparently, in his world, as his companions (S.i.142). See also Tissa Brahmā. These are described as Mahā Brahmās. Mention is also made of Pacceka Brahmās -  e.g., Subrahmā and Suddhavāsa (S.i.146f). Tudu is also sometimes described as a Pacceka Brahmā (e.g., S.i.149). Of the Pacceka Brahmās, Subrahmā and Suddhavāsa are represented as visiting another Brahmā, who was infatuated with his own power and glory, and as challenging him to the performance of miracles, excelling him therein and converting him to the faith of the Buddha. Tudu is spoken of as exhorting Kokālika to put his trust in Sāriputta and Moggallāna (Loc. Cit.) No explanation is given of the term Pacceka Brahmā. Does it mean Brahmās who dwelt apart, by themselves? Cp. Pacceka-Buddha. The Brahmās are represented as visiting the earth and taking an interest in the affairs of men. Thus, Nārada descends from the Brahma-world to dispel the heresies of King Angati (J.vi.242f). When the Buddha hesitates to preach his doctrine, because of its profundity, it is Sahampati who visits him and begs him to preach it for the welfare of the world. The explanation given (e.g., at SA.i.155) is that the Buddha waited for the invitation of Sahampati that it might lend weight to his teaching. The people were followers of Brahmā, and Sahampati's acceptance of the Buddha's leadership would impress them deeply. Sahampatī is mentioned as visiting the Buddha several times subsequently, illuminating Jetavana with the effulgence of his body. It is said that with a single finger he could illuminate a whole Cakkavāla (SA.i.158). Sanankumāra was also a follower of the Buddha. The Brahmās appear to have been in the habit of visiting the deva worlds too, for Sanankumāra is reported as being present at an assembly of the Tāvatimsa gods and as speaking there the Buddha's praises and giving an exposition of his teaching. But, in order to do this, he assumed the form of Pañcasikha (D.ii.211ff). The books refer (e.g., at D.i.18, where Brahmā is described as vasavattī issaro kattā nimmātā, etc.) to the view held, at the Buddha's time, of Brahmā as the creator of the universe and of union with Brahmā as the highest good, only to be attained by prayers and sacrifices. But the Buddha himself did not hold this view amid does not speak of any single Brahmā as the highest being in all creation. See, however, A.v.59f., where Mahā Brahmā, is spoken of as the highest denizen of the Sahassalokadhātu (yāvatā sahassalokadhātu, Mahā-Brahmā tattha aggam akkhāyati); but he, too, is impermanent (Mahā-Brahmūno pi . . . atthi eva aññathattam, atthi viparināmo). There are Mahā Brahmās, mighty and powerful (abhibhū anabhibhūto aññadatthudaso vasavattī), but they too, all of them, and their world are subject to the laws of Kamma. E.g., at S.v.410 (Brahmaloko pi āvuso anicco adhuvo sakkāyapariyāpanno sādhāyasmā Brahmalokā cittam vutthāpetvā sakkāyanirodhacittam upasamharāhi). See also A.iv.76f., 104f., where Sunetta, in spite of all his great powers as Mahā Brahmā, etc., had to confess himself still subject to suffering. To the Buddha, union with Brahmā seems to have meant being associated with him in his world, and this can only be attained by cultivation of those qualities possessed by the Brahmā. But the highest good lay beyond, in the attainment of Nibbāna. Thus in the Tevijjā Sutta; see also M.ii.194f. The word Brahma is often used in compounds meaning highest and best -  e.g., Brahmacariyā, Brahmassara; for details see Brahma in the New Pāli Dictionary." [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 Sakka

"Sakka Almost always spoken of as “devānam indo," chief (or king) of the devas. The Samyutta Nikāya (S.i.229; DhA.i.264) contains a list of his names: he is called Maghavā, because as a human being, in a former birth, he was a brahmin named Magha. (But see Magha; cf. Sanskrit Maghavant as an epithet of Indra). As such he bestowed gifts from time to time, hence his name Purindada (Cf. Indra's epithet Purandara, destroyer of cities) (generous giver in former births or giver in towns). Because he gives generously and thoroughly (sakkaccam) he is known as Sakka. Sakra occurs many times in the Vedas as an adjective, qualifying gods (chiefly Indra), and is explained as meaning “able, capable." It is, however, not found as a name in pre Buddhist times. Because he gives away dwelling places (āvasatham) he is called Vāsava (But see Vāsava). Because in one moment he can think of one thousand matters, he is called Sahassakkha (also Sahassanetta). Because he married the Asura maiden Sujā, he is called Sujampati. For the romantic story of Sakka's marriage, see Sujā. Thus Sujā's father, Vepacitti, became Sakka's father in law. Several quaint stories are related about father  and son in law. The two sometimes quarrelled and at others lived together in peace (SA.i.265). Because he governs the devas of Tāvatimsa he is called Devānam Indo (See Inda). Elsewhere (E.g., D.ii.270; M.i.252) Sakka is addressed as Kosiya. He is also spoken of as Yakkha. M.i.252; cf. S.i.206 (Sakkanāmako Yakkho); at S.i.47 Māghadevaputta (Sakka) is called Vatrabhū, slayer of Vrtra (SA.i.83); Sakka is also, in the Jātakas, called Gandhabbarāja (J.vi.260) and Mahinda (J.v.397, 411). Sakka rules over Tāvatimsa devaloka, the lowest heaven but one of the lower plane. His palace is Vejayanta and his chariot bears the same name. Though king of the Tāvatimsa devas, he is no absolute monarch. He is imagined rather in the likeness of a chieftain of a Kosala clan. The devas meet and deliberate in the Sudhammā sabhā and Sakka consults with them rather than issues them commands. On such occasions, the Four Regent Devas are present in the assembly with their followers of the Cātummahārājika world (See, e.g., D.ii.207f., 220f). Among the Tāvatimsa devas, Sakka is more or less primus inter pares, yet lie surpasses his companions in ten things: length of life, beauty, happiness, renown, power; and in the degree of his five sense experiences: sight, hearing, smelling, taste and touch. A.iv.242; these are also attributed to the rulers of the other deva worlds. In the Samyutta Nikāya (S.i.228, 229, 231; cf. Mil. 90; for details of these see Magha) the Buddha gives seven rules of conduct, which rules Sakka carried out as a human being, thus attaining to his celestial sovereignty. When the devas fight the Asuras they do so under the banner and orders of Sakka. For details of Sakka's conquest of the Asuras see Asura. The Asuras called him Jara Sakka (J.i.202). Pajāpati, Vamna and Isāna are also mentioned as having been associated with him in supreme command (S.i.219). In the Samyutta Nikāya a whole Samyutta - one of the shortest, consisting of twenty five short suttas -  is devoted to Sakka. In the first and second suttas Sakka praises energy (viriya); in the third he denounces timidity; in the fourth he shows forbearance to his enemy; (*16) in the fifth lie advocates the conquest of anger by kindness; in the sixth kindness to animals; in the seventh he denounces trickery, even towards enemies; and in the ninth he preaches courtesy and honour towards the wise. In the eleventh are described the seven life long habits which raised him to his present eminent position; twelve and thirteen repeat this and explain his titles. In the fourteenth Sakka explains how new gods, who outshine the old ones, do so because they have observed the Buddha's teaching. In the fifteenth he describes as the most beautiful spot that where arahants dwell; in the sixteenth he praises gifts to the Order (*17); in the seventeenth he praises the Buddha, but is told by Sahampati that he has selected the wrong attributes for praise. In eighteen to twenty he says that whereas brahmins and nobles on earth and the gods of the Cātummahārājika world and of Tāvatimsa worship him, he himself worships good men and arahants. Numbers twenty one, twenty two, twenty four and twenty five are against anger, and twenty three is against deceit. *16 The enemy, in this case, is his father-in law, Vepacitta. Sakka had a reputation for great forbearance. In sutta 22 a Yakkha is said to have come and to have sat on his throne, to anger him. But Sakka showed him great honour and the Yakkha vanished. The Commentary adds (S.A.i.272) that it was no Yakkha, but a Rūpāvacara Brahmā, named Kodhabhakkha, who had come to test Sakka's patience. *17 The story connected with this sutta is that of Sakka, seeing the people of Anga and Magadha make preparations for a great sacrifice to Mahā Brahmā, feels pity for them and comes among them in the guise of Brahmā, advising them to take their offerings to the Buddha and seek his counsel (SA.i.270). These and other passages show that Sakka was considered by the early Buddhists as a god of high character, kindly and just, but not perfect, and not very intelligent. His imperfections are numerous: in spite of his very great age, (*18) he is still subject to death and rebirth (A.i.144); as an example of this, it is mentioned that Sunetta had thirty five times been reborn as Sakka (A.iv.105), a statement confirmed by the Buddha (A.iv.89). Sakka is not free from the three deadly evils -  lust, ill will, Stupidity (*22); nor is he free from anxiety. He is timid, given to panic, to fright, to running away. (*23) *18 At J.ii.312, Sakka's life is given as lasting thirty million and sixty times one hundred thousand years. *22 A.i.144. The story of Rohini shows that Sakka was very susceptible to the charms of beauty. He evidently liked other people to enjoy life and sent a heavenly dancer to amuse Mahāpanāda when nobody on earth could accomplish that feat (SNA.ii.400). On another occasion, as Sakka was rejoicing in his triumph over the Asuras, he saw a crane on a hill top who wished to be able to eat fish without going down into the stream. Sakka immediately sent the stream in full flood, to the hill top (J.iii.252). *23 He is mentioned in the Jātakas as frightened of ascetics who practised severe penances, lest they should unseat him from his throne, e.g., J.ii.394; also the stories of Visayha, Lomasakassapa, Kanha, Akitti, Mahā Kañcana and Isisinga. In the Sakkapañha Sutta, Sakka is said to have visited the Buddha at Vediyagiri in Ambasandā and to have asked him a series of questions. He sends Pañcasikha with his vinā to play and sing to the Buddha and to obtain permission for him (Sakka) to visit him and question him. It was Sakka who had given the Beluvapanduvīnā to Pañcasikha (SNA.ii.394). The Buddha says to himself that Sakka, for a long time past, has led a pure life, and gives him permission to question him on any subject. It is stated in the course of the sutta (D.ii.270) that it was not the first time that Sakka had approached the Buddha for the same purpose. He had gone to him at the Salaghara in Sāvatthi, but found him in meditation, with Bhuñjatī, wife of Vessavana, waiting on him. He therefore left with a request to Bhuñjatī to greet the Buddha in his name. He also declares (D.ii.286) that he has become a sotāpanna and has earned for himself the right to be reborn eventually in the Akanitthā world, whence he will pass entirely away. The Commentary says that Sakka was constantly seeing the Buddha and was the most zealous of the devas in the discharge of his duties to the sāsana. DA.iii.697. In the sutta Sakka admits (D.ii.284) that he visited other brahmins and recluses as well. They were pleased to see him, and boasted that they had nothing to teach him; but he had to teach them what he knew. But this visit to the Buddha at Vediyagiri had a special object. Sakka saw sips that his life was drawing to an end and was frightened by this knowledge. He therefore went to the Buddha to seek his help. It adds (DA.iii.732; cp. DhA.iii.270) that, as Sakka sat listening to the Buddha, he died in his old life and was reborn a new and young Sakka; only Sakka himself and the Buddha was aware of what had happened. The Commentary continues (DA.iii.740) that Sakka became an "uddham sota," treading the path of Anāgāmīs. As such he will live in Avihā for one thousand kappas, in Atappa for two thousand, in Sudassanā for four thousand, and will end in the Akanittha world, after having enjoyed life in the Brahmaworlds for thirty one thousand kappas. An account of another interview which Sakka had with the Buddha is given in the Cūlatanhāsankhaya Sutta (q.v.). There the question arises regarding the extirpation of cravings. Sakka accepts the Buddha's answer and leaves him. Anxious to discover whether Sakka has understood the Buddha's teaching, Moggallāna visits Sakka and questions him. Sakka evades the questions and shows Moggallāna the glories of his Vejayanta palace. Moggallāna then frightens him by a display of iddhi-power, and Sakka repeats to him, word for word, the Buddha's answer. Moggallāna departs satisfied, and Sakka tells his handmaidens that Moggallāna is a "fellow of his" in the higher life, meaning, probably, that he himself is a sotāpanna and therefore a kinsman of the arahant. In a passage in the Samyutta (S.i.201) Sakka is represented as descending from heaven to make an enquiry about Nibbāna, and in another (S.iv.269f.), as listening, in heaven, to Moggallāna’s exposition of the simplest duties of a good layman. On another occasion, at Vessavana's suggestion, Sakka visited Uttara Thera on the Sankheyyaka Mountain and listened to a sermon by him (A.iv.163f.). See also Sakka Sutta (2) and (3). The later books contain a good deal of additional information regarding Sakka. His city extends for one thousand leagues, and its golden streets are sixty leagues long; his palace Vejayanta is one thousand leagues high; the Sudhammā hall covers five hundred leagues, his throne of yellow marble (Pandukambalasilāsana) is sixty leagues in extent, his white umbrella with its golden wreath is five leagues in circumference, and he himself is accompanied by a glorious array of twenty five million nymphs (J.v.386). Other features of his heaven are the Pāricchattaka tree, the Nandā pokkharanī and the Cittalatāvana (DA.iii.716; See also Tāvatimsa). His body is three gavutas in height (DhA.iii.269); his chief conveyance is the marvellous elephant Erāvana (q.v.), but he goes to war in the Velayanta ratha (q.v.). Reference is often made to his throne, the Pandukambalasilāsana (q.v.), composed of yellow stone. It grows hot when Sakka's life draws towards its end; or his merit is exhausted; or when some mighty being prays; or, again, through the efficacy of virtue in recluses or brahmins or other beings, full of potency. J.iv.8; when the Buddha, however, sat on it, he was able to conceal it in his robe (DhA.iii.218). Sakka's devotion to the Buddha and his religion is proverbial. When the Bodhisatta cut off his hair and threw it into the sky, Sakka took it and deposited it in the Cūlāmani cetiya (J.i.65). He was present near the Bodhi tree, blowing his Vijayuttara sankha (q.v.), when Māra arrived to prevent the Buddha from reaching Enlightenment (J.i.72). When the Buddha accepted Bimbisāra's invitation to dine in his palace, Sakka, in the guise of a young man, preceded the Buddha and his monks along the street to the palace, singing the Buddha's praises (Vin.i.38). When the Buddha performed his Yamaka pātihārīya at the foot of the Gandamba, it was Sakka who built for him a pavilion, and gave orders to the gods of the Wind and the Sun to uproot the pavilions of the heretics and cause them great discomfort (DhA.iii.206, 208). When the Buddha returned to Sankassa from Tāvatimsa, whither he went after performing the Twin Miracle, Sakka created three ladders -  of gold, of silver, and of jewels respectively -  for the Buddha and his retinue (DhA.iii.225). Sakka was present at Vesāli when the Buddha visited that city in order to rid it of its plagues. His presence drove away the evil spirits, and the Buddha's task was thus made easier (DhA.iii.441). When the Buddha and his monks wished to journey one hundred leagues, to visit Culla Subhaddā at Uggapura, Sakka, with the aid of Vissakamma, provided them with pavilions (kūtāgāra) in which they might travel by air (DhA.iii.470). Once, when the ponds in Jetavana were quite dry, the Buddha wished to bathe and Sakka immediately caused rain to fall and the ponds were filled (J.i.330). In Sakka's aspect as Vajirapāni (q.v.) he protected the Buddha from the insults of those who came to question him. See also the story of Ciñcā mānavikā, when Sakka protected the Buddha from her charges. Sakka also regarded it as his business to protect the Buddha's followers, as is shown by the manner in which he came to the rescue of the four seven year old novices -  Sankicca, Pandita, Sopāka and Revata -  when they were made to go hungry by a brahmin and his wife (DhA.iv.176f.). During the Buddha's last illness, Sakka ministered to him, performing the most menial tasks, such as carrying the vessel of excrement. DhA.iv.269f. He did the same for other holy men -  e.g., Sāriputta. Sakka also waited on the Buddha when he was in Gayāsīsa for the conversion of the Tebhātikajatilas (Vin.i.28f.); see also the story of Jambuka (DhA.ii.59). The Udāna (iii.7) contains a story of Sakka assuming the guise of a poor weaver and Sujā that of his wife, in order to give alms to Mahā Kassapa who had just risen from a trance. They succeeded in their ruse, to the great joy of Sakka (cp. DhA.i.424f). On other occasions - e.g., in the case of Mahāduggata   Sakka helped poor men to gain merit by providing them with the means for giving alms to the Buddha (DhA.ii.135ff.). He was present at the Buddha's death, and uttered, in verse, a simple lament, very different from the studied verses ascribed to Brahmā. (D.ii.157; on the importance of this verse, however, see Dial.ii.176, n.1). At the distribution, by Dona, of the Buddha's relics, Sakka saw Dona hide the Buddha's right tooth in his turban. Realizing that Dona was incapable of rendering adequate honour to the relic, Sakka took the relic and deposited it in the Cūlāmanicetiya (DA.ii.609). And when Ajātasattu was making arrangements to deposit his share of the relics, Sakka gave orders to Vissakamma to set up a vālasanghātayanta for their protection (DA.ii.613). Sakka did all in his power to help followers of the Buddha in their strivings for the attainment of the goal, as in the case of Panditasāmanera, when he sent the Four Regent Gods to drive away the birds, made the Moon deity shroud the moon, and himself stood guard at the door of Pandita's cell, lest he should be disturbed. (DhA.ii.143; cf. the story of Sukha DhA.iii.96f.). Often, when a monk achieved his ambition, Sakka was there to express his joy and do him honour. See, e.g., the story of Mahāphussa (SNA.i.55f.). He was ready to help, not only monks and nuns, but also eminent laymen, such as Jotika for whom he built a palace of wondrous splendour, and provided it with every luxury (DhA.iv. 207f). Sakka was always ready to come to the rescue of the good when in distress -  e.g., in the case of Cakkhupāla when he became blind; Sakka led him by the hand and took him to Sāvatthi. DhA.i.14f. Many instances are found in the Jātaka where Sakka rescued the good in distress -  e.g., Dhammaddhaja, Guttila, Kaccāni, the Kinnarī Candā, Sambulā, Kusa, Mahājanaka's mother, Candakumāra's mother, Candā, and Mahosadha. He loved to test the goodness of men, as in the case of the leper Suppabuddha, to see if their faith was genuine. DhA.ii.34f.; see also the story of the courtesan in the Kurudhamma Jātaka (J.ii.380). The Jātaka contains several stories of his helping holy men by providing them with hermitages, etc. -  e.g., Kuddāla pandita, Hatthipāla, Ayoghara, Jotipāla (Sarabhanga), Sutasoma, Dukūlaka, Pārikā and Vessantara. Sometimes, when he found that ascetics were not diligently practising their duties, he would frighten them -  e.g., in the Vighāsa and Somadatta Jātakas. The Anguttara Nikāya (iii.370f ) contains a story of Sakka punishing a deva called Supatittha, who lived in a banyan tree, because he failed to keep the rukkhadhamma. Sakka appears as the guardian of moral law in the world. When wickedness is rampant among men, or kings become unrighteous, he appears among them to frighten them so that they may do good instead evil. He is on the side of the good against the wicked, and often helps them to realize their goal. Instances of this are seen in the Ambacora, Ayakūta, Udaya, Kaccāni, Kāma, Kāmanīta, Kumbha, Kelisīla, Kharaputta, Culladhanuggaha, Dhajavihetha, Bilārikosiya, Manīcora, Mahākanha, Vaka, Sarabhanga, Sarabhamiga and Sudhābhojana Jātakas. Sakka patronised good men; some of the more eminent he invited to his heaven, sending his charioteer Matali to fetch them, and he showed them all honour -  e.g., Guttila, Mandhātā, Sādhina, and Nimi; others he rewarded suitably -  see, e.g., the Uraga Jātaka. The lesser gods consulted Sakka in their difficulties and problems e.g., in the case of the deity of Anāthapindika’s fourth gateway, who incurred the displeasure of Anāthapindika by advising him to refrain from too much generosity towards the Buddha and his monks (J.i.229). Sakka has also to deal with disputes arising among the devas themselves (DA.iii.705). On several occasions Sakka helped the Bodhisatta in the practice of his Perfections   e.g., as King Sivi, Temiya, Nimi and Vessantara, also in his birth as a hare; in this last story, the Sasa Jātaka (q.v.), Sakka paints the picture of a hare in the moon to commemorate the Bodhisatta's sacrifice. Sakka sometimes answers the prayers of good and barren women and gives them sons -  e.g., Sumedhā, Sīlavatī, Candādevī. Mention is also made of other boons granted by Sakka to various persons. Thus in the Mahāsuka Jātaka he visited the parrot who clung to the dead stump of a tree through gratitude, and granted him the boon that the tree should once more become fruitful (J.iii.493). He granted four boons to Kanha, that he might be calm, bear no malice or hatred against his neighbour, feel no greed for others' glory, and no lust towards his neighbour (J.iv.10). To Akitti he granted several boons, the last of which was that he should have no more visits from Sakka! (J.iv.240f). When Sivi became blind, Sakka gave him two eyes; these were not natural eyes, but the eyes of Truth, Absolute and Perfect (saccapāramitā cakkhunī). Sakka confesses that he has not the power of restoring sight; it was the virtue of Sivi himself which had that power (J.iv.410f). When Sīlavatī wished for a boon, Sakka, took her to heaven, where he kept her for seven days; then he granted that she should have two sons, one wise and ugly and the other a fool and handsome. He also presented her with a piece of kusa grass, a heavenly robe, a piece of sandalwood, the flower of the Pāricchattaka tree and a Kokanda lute. All this passed into the possession of Kusa, and, later, Sakka gave him the Verocana jewel (J.v.280f., 310). He gave Phusatī, mother of Vessantara, ten boons (J.vi.481f) and to Vessantara himself he gave eight (J.vi.572). In the Sarabhanga Jātaka (J.v.392) mention is made of four daughters of Sakka -  āsā, Saddhā, Hirī and Sirī. His wife, Sujā, accompanied him everywhere on his travels (E.g., J.iii.491), even into the world of men, because that was the boon she had asked for on her marriage to him (DhA.i.279). Vessavana was Sakka's special friend (MA.i.476f), and when one Vessavana died, it was Sakka's duty to appoint a successor (J.i.328). Matāli (q.v.) is Sakka's charioteer and constant companion. Vissakamma (q.v.) is his "handy man." Sakka has twenty five million handmaids and five hundred dove-footed nymphs (kakutapādiniyo), famed for their beauty. It was the sight of these which tempted the Buddha's step brother, Nanda, to give up thoughts of Janapadakalyānī Nandā (J.ii.93). Sakka's special weapon is the Vajirāvudha and his special drum the ālambara (q.v.). His voice is sweet, like the tintinnabulation of golden bells (SA.i.273). It is Sakka's special duty to protect the religion of the Buddha in Ceylon. As the Buddha lay dying, he enjoined on Sakka the task of looking after Vijaya and his successors. This duty Sakka, in turn, entrusted to the god Uppalavanna (Mhv.vii.1ff). Sakka informed Mahinda of the right moment for his visit to Ceylon (Mhv.xiii.15). When Devānampiyatissa wished for relics to place in the Thūpārāma Thūpa, Sumana sāmanera visited Sakka and obtained from him the right collar bone of the Buddha, which Sakka had placed in the Culāmani cetiya (Mhv.xvii.9ff). Again, when Dutthagāmanī was in need of building materials for the Mahā Thūpa, it was Sakka who supplied them (Mhv.xxviii.6ff). On the occasion of the enshrining of the relics in the Mahā Thūpa, Sakka gave orders to Vissakamma to decorate the whole of Ceylon. He also provided the throne and casket of gold for the relics brought from the Nāgā world by Sonuttara and was himself present at the festival, blowing his conch shell. (Mhv.xxxi.34, 75, 78) Other Cakkavālas have also their Sakka (aññehi Cakkavālehi Sakkā āgacchanti; J.i.203.), and in one place (J.i.204) mention is made of many thousands of Sakkas. It is evident from the foregoing account that, as Rhys Davids suggests (Dial.ii.297f), Sakka and Indra are independent conceptions. None of the personal characteristics of Sakka resemble those of Indra. Some epithets are identical but are evidently borrowed, though they are differently explained. The conception of the popular god which appealed to a more barbarous age and to the clans fighting their way into a new country, seems to have been softened and refined in order to meet the ideals of a more cultured and peaceful civilization. The old name no longer fitted the new god, and, as time went on, Sakka came to be regarded as an entirely separate god." [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 Vijayuttara

"Vijayuttara Sakka's conch trumpet, which he blew at the moment of the Buddha's Enlightenment. It was one hundred and twenty hands in length (J.i.72; BuA. 239). He also blew it on the occasion of the enshrinement of relics in the Mahā Thūpa (Mhv.xxx.74) and on the day of the coronation of Candakumāra.  J.vi.157." [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.]

75 Vīṇāhattho Pañcasikho, Kālanāgo sanāṭaki,
Sahassahattho Māro ca sahatthī sahakiṅkaro.

75.

Dabei standen Pañcasikha¹ mit seiner Viṇa² in der Hand, Kālanāga³ mit Tänzerinnen, und der tausendhändige Māra⁴ mit seinen Elefanten und Dienern.

Kommentar:

¹ Pañcasikha

"Pañcasikha A Gandhabba. His favourite instrument was the Beluvapanduvīnā. He was considered a favourite of the Buddha (DA.iii.699), and when Sakka visited the Buddha at the Indasālaguhā in order to ask him certain questions, he sent Pañcasikha in advance, that he might obtain permission for the interview. The episode in given in full in the Sakkapañha Sutta (D.ii.263ff.). Pañcasikha approached the Buddha and playing on his vinā, sang of the beauties of the Buddha, the Doctrine, Arahants and Love. The verses really formed a love poem addressed to his beloved, Bhaddā Suriyavaccasā, daughter of the Gandhabba Timbarū. The Buddha praised his music and song and questioned him about the poem. He confessed that when the Buddha was staying under the Ajapāla nirgodha, before the Enlightenment, he (Pañcasikha) had met Suriyavaccasā going with her father to dance before Sakka. Pañcasikha thereupon fell in love with her; but she favoured the suit of Sikhandi, son of Mātali. Pañcasikha thereupon composed a song, which he sang to her. She was greatly pleased with the references in the song to the Sākiyan sage of whom she had heard when she went to the Sudhammāsabhā, (on this occasion Sakka, pronounced his 8 fold eulogy of the Buddha, contained in the Mahāgovinda Sutta, says Buddhaghosa, DA.ii.704) and she consented to marry Pañcasikha. It is said that Sakka blessed the marriage in return for Pañcasikha's intercession with the Buddha on his behalf. In the Janavasabha Sutta (D.ii.211; also in the Mahāgovinda Sutta, D.ii.230) it is stated that when Brahmā Sanankumāra appeared before the assembly of the gods of Tāvatimsa and materialized himself he assumed the form of Pañcasikha. Buddhaghosa says (DA.ii.640), by way of explanation, that all the devas loved Pañcasikha and wished to resemble him. In the Mahāgovinda Sutta (D.i.220; cp. Mtu.iii.197ff) Pañcasikha is represented as conveying to the Buddha a full report of the happenings in the assembly of the devas, when Sakka spoke the Buddha's praises. No really satisfactory explanation is found in the Commentaries of Pañcasikha's name. Buddhaghosa says (DA.ii.647) Pañcasikho ti pañcacūlo, pañcakundaliko, and goes on to say that Pañcasikha was born once as a human being, and, while yet a boy wearing his hair in five knots* (pañcacūlakadāraka kāle), he became chief of those who tended the calves. * This is done even now in Ceylon, where young boys' hair is tied round their heads in several knots. But in one place (DA.i.296) Buddhaghosa says that one way of insulting a man was to shave his head, leaving him five locks of hair (garahāyā ti pañcasikhā mundakaranam). And, again (SA.i.171), he mentions that Sanankumāra retained his eternal youth because in a previous life he had developed jhāna while yet a lad (pañcasikhakumārakāle). See also J.vi.496, where a traitor had his hair tied in five knots as a sign of disgrace. Together with other lads he engaged in works of public utility, such as repairing roads, digging wells, building rest houses, etc., and he died while young. He was reborn in the Cātummahārājika world, destined to live for ninety thousand years, his body three gāvutas in height. He wore on his person one hundred cartloads of ornaments and rubbed nine pots of perfume on his body. He wore red robes, and on his head a chaplet of red gold, round which his hair was arranged in five locks (kuntalikehi), which fell back as in the case of a young boy (pañcacūli-kadārakaparihāren'eva). It was Pañcasikha who first received from the king of the Cātummahārājika worlds and their ministers reports of good deeds done by human beings. These he would pass on to Mātali, who, in his turn, presented them to Sakka (DA.ii.650). On the day of the Devārohana, when the Buddha descended from Tāvatimsa, Pañcasikha was present to render honour to the Teacher in song and music (DhA.iii.225; AA.i.72; Vsm.392). According to the legends (E.g., Mhv.xxx.75; xxxi.82) he was present with the Buddha on other occasions as well. Pañcasikha was evidently not only the name of a person, but also of an office (like Sakka), for in the Bilārakosiya Jātaka Ananda is said to have been born as Pañcasikha and to have helped Sakka and others to make of Bīlārakosiya a generous man (J.iv.69). Similarly, in the Sudhābhojana Jātaka, Anuruddha is identified with Pañcasikha. J.v.412." [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 Vīṇā:

"Beluvapaṇḍuvīṇā The lute carried by Pañcasikha; it belonged originally to Māra. When Māra, after wasting seven years trying in vain to discover some shortcoming in the Buddha -  six years before the Enlightenment and one year after it -  left the Buddha in disgust and weariness, the lute which he carried slung on his shoulder slipped and fell. Sakka picked it up and gave it to Paññcasikha. It was so powerful that when plucked with the fingers the lovely music produced echoed on for four months (SNA.ii.393f). The vīnā was three gāvutas in length (BuA.239) and had fifty trestles (AA.i.72). The Sumangala Vilāsinī (DA.iii.699) describes it at length. It was pale yellow, like a ripe beluva fruit. Its base (pokkhara) was of gold, its stem of sapphire its strings of silver, and its knots (vethikā) of coral. The vīnā was probably so called partly because its base was made of a bilva-fruit, instead of the usual gourd, and partly because of its color." [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.]

"Veena (also spelled vina) [ವೀಣ] is a plucked stringed instrument used in Carnatic music. There are several variations of the veena, which is member of the lute family. Veena designs have evolved over the years. Currently the most popular design is known as the Saraswathi veena. This has twenty-four frets, four main strings which pass over the frets and are attached to the pegs of the neck, and three supporting strings, which pass over an arched bridge made of brass and are used as side strings for rhythmic accompaniment. The veena is played by sitting cross-legged and holding the instrument in front of oneself. The small gourd on the left rests on the left thigh, the left arm passing beneath with the left hand curved around the neck so that the fingers rest upon the frets. The veena's main body is placed on the floor, partially supported by the right thigh. Abb.: Sarasvati veena The patron Hindu goddess of learning and the arts, Mother Saraswati, is often depicted seated upon a swan or peacock and with a veena in hand. Abb.: Rudra veena Abb.: Vichitra veena Some other variations of the veena are the Rudra veena, Mahanataka veena, Vichitra veena, and Gottuvadhyam veena (also called the Chitra veena). Mohana veena is the name given to a modified form of guitar, invented and pouplarised by Pt. Vishwa Mohan Bhatt and often confused with ancient Indian musical instruments." [Quelle: http://en.wikipedia.org/wiki/Veena. -- Zugriff am 2006-07-17]

Beluva = Aegle marmelos

Abb.: Aegle marmelos
[© 1995-2005 Missouri Botanical Garden http://www.illustratedgarden.org]
[Bildquelle: http://www.illustratedgarden.org/mobot/rarebooks/
page.asp?relation=QK3498R6817951819V2&identifier=0117  . -- Zugriff am 2006-07-17

"Bael (Aegle marmelos) is a fruit-bearing tree indigenous to dry forests on hills and plains of central and southern India, Myanmar, Pakistan, Bangladesh, Nepal, Vietnam, Laos and Cambodia. It is cultivated throughout India, as well as in Sri Lanka, northern Malaya, Java and in the Philippines. It is also popularly known as Bel, or Beli fruit, Bengal quince, Stone apple, or Wood apple. The tree, which is the only species in the genus Aegle, grows up to 15 meters tall and bears thorns and fragrant flowers. It has a woody-skinned, smooth fruit 5-15 cm in diameter. The skin of some forms of the fruit is so hard it must be cracked open with a hammer. It has numerous seeds, which are densely covered with fibrous hairs and are embedded in a thick, gluey, aromatic pulp. The fruit is eaten fresh or dried. The juice is strained and sweetened to make a drink similar to lemonade, and is also used in making Sharbat, a refreshing drink where the pulp is mixed with tamarind. The young leaves and small shoots are eaten as salad greens. The fruit is also used in religious rituals and as a homeopathic remedy for such ailments as diarrhea, dysentery, intestinal parasites, dryness of the eyes, and the common cold. In Hinduism, the Lord Shiva is said to live under the Bael tree. In India, the tree is often found in temple gardens. In the traditional culture of Nepal, the Bael tree is part of an important fertility ritual for girls known as the Bel baha. This tree is a larval foodplant for the following two Indian Swallowtail butterflies, the Lime Butterfly Papilio demoleus and the Common Mormon Papilio polytes."

³ Kālanāga

"Mahākāla A Naga king who dwelt in the Mañjerika Nāgabhavana. When the Buddha, after eating the meal given by Sujātā, launched the bowl up stream, it travelled a short way and then stopped, having reached the Nāga's abode under the Nerañjarā, and then came into contact with the bowls similarly launched by the three previous Buddhas of this kappa. To the Nāga because of his long life it seemed that the previous Buddha had died only the preceding day, and he rejoiced to think that another had been born. He went therefore to the scene of the Buddha's Enlightenment with his Nāga maidens and they sang the Buddha's praises. J.i.70, 72; this incident is among those sculpturally represented in the Relic Chamber of the Mahā Thūpa (Mhv.xxxi.83); see also Dvy.392; Mtu.ii.265, 302, 304. Kāla's life span was one kappa; therefore he saw all the four Buddhas of this kappa, and when Asoka wished to see the form of the Buddha, he sent for Mahākāla, who created for him a beautiful figure of the Buddha, complete in every detail (Mhv.v.87f.; Sp.i.43, etc.). When the Buddha's relics, deposited at Rāmagāma, were washed away, Mahākāla took the basket containing them into his abode and there did them honour till they were removed, against his will, by Sonuttara. Mhv.xxxi.25ff." [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 Māra

Abb.: Māra's Angriff auf Buddha, Amaravati, 2. Jhdt. n. Chr.

"Māra Generally regarded as the personification of Death, the Evil One, the Tempter (the Buddhist counterpart of the Devil or Principle of Destruction). The legends concerning Māra are, in the books, very involved and defy any attempts at unravelling them. In the latest accounts, mention is made of five Māras   Khandha Māra, Kilesa Māra, Abhisankhāra Māra, Maccu Māra and Devaputta Māra   as shown in the following quotations: pañcannam pi Mārānam vijayato jino (ThagA.ii.16); sabbāmittehi khandha-kilesā-bhisankhāramaccudeva-puttasankhāte, sabbapaccatthike (ThagA.ii.46); sankhepato vā pañcakilesa-khandhābhi-sankhāra-devaputta-maccumāre abhañji, tasmā . . . bhagavā ti vuccati (Vsm.211). Elsewhere, however, Māra is spoken of as one, three, or four. Where Māra is one, the reference is generally either to the kilesas or to Death. Thus: Mārenāti kilesamārena (ItvA.197); Mārassa visaye ti kilesamārassa visaye (ThagA.ii.70); jetvāna maccuno senam vimokkhena anāvaran ti lokattayābhibyāpanato diyaddhasahassādi vibhāgato ca vipulattā aññehi avāritum patisedhetum asakkuneyyattā ca maccuno, Mārassa, senam vimokkhena ariyamaggena jetvā (ItvA.198); Mārāsenā ti ettha satte anatthe niyojento māretīti Māro (UdA.325); nihato Māro bodhimūle ti vihato samucchinno kilesamāro bodhirukkhamūle (Netti Cty. 235); vasam Mārassa gacchatīti kilesamārassa ca sattamārassa (?) ca vasam gacchi (Netti, p. 86); tato sukhmnataram Mārabandhanan ti kilesabandhanam pan' etam tato sukhumataram (SA.iii.82); Māro māro ti maranam pucchati, māradhammo ti maranadhammo (SA.ii.246). It is evidently with this same significance that the term Māra, in the older books, is applied to the whole of the worldly existence, the five khandhas, or the realm of rebirth, as opposed to Nibbāna. Thus Māra is defined: at CNid. (No. 506) as kammābhisankhāravasena patisandhiko kandhamāro dhātumāro, āyatanamāro. And again: Māro Māro ti bhante vuccati katamo nu kho bhante Māro ti? Rūpam kho, Rādha, Māro, vedanāmāro, saññāmāro, sankhāramāro viññānam Māro (S.iii.195); yo kho Rādha Māro tatra chando pahātabbo. Ko ca Rādha Māro? Rūpam kho Rādha Māro . . . pe . . . vedanāmāro. Tatra kho Rādha chando pahātabbo (S.iii.198); sa upādiyamāno kho bhikku baddho Mārassa, anupadiyamāno mutto pāpimāto (S.iii.74); evam sukhumam kho bhikkhave, Vepacittibandhanam; tato sukhumataram mārabandhanam; maññamāno kho bhikkhave baddho Mārassa, amaññamāno mutto pāpimato (S.iv.202); labhati Māro otāram, labhati Māro ārammanam (S.iv.85); santi bhikkhave cakkhuviññeyyarūpā ... pe . . . tañ ce bhikkhu abhinandati . . . pe . . . ayam vuccati bhikkhave bhikkhu āvāsagato Mārassa, Mārassa vasam, gato (S.iv.91); dhunātha maccuno senam nalāgāram va kuñjaro ti paññindriyassa padathānam (Netti, p. 40); rūpe kho Rādha sati Māro vā assa māretā vā yo vā pana mīyati. Tasmā he tvam Rādha rūpam māro ti passa māretā ti passa mīyatīti passa ... ye nam evam passanti te sammā passanti (S.iii.189); Mārasamyogan ti tebhūmakavattam (SNA.ii.506). The Commentaries also speak of three Māras: bodhipallanke tinnam Mārānam matthakam bhinditvā (DA.ii.659); aparājitasanghan ti ajj' eva tayo Māre madditvā vijitasangānam matthakam madditvā anuttaram sammāsambodhim abhisambuddho (CNidA. p. 47). In some cases the three Māras are specified: yathayidam bhikkhave mārabalan ti yathā idam devaputtamāra maccumāra kilesamārānam balam appasaham durabhisambhavam (DA.iii.858); maccuhāyino ti maranamaccu kilesamccu devaputtamaccu hāyino, tividham pi tam maccum hitvā gāmino ti vuttam hoti (SNA.ii.508; cp. MA.ii.619); na lacchati Māro otāram, Māro ti devaputtmāro pi maccumāro pi kilesamāro pi (DA.iii.846); but elsewhere five are mentioned   e.g., ariyamaggakkhane kilesamāro abhisahkhāramāro, devaputtamāro ca carimaka cittakkhane khandhamāro maccumāro ti pañcavidhamāro abhibhūto parājito (UdA.216). Very occasionally four Māras are mentioned: catunnam Mārānam matthakam madditvā anuttaram sammāsambodhim abhisamabuddho (MNid. 129); indakhīlopamo catubbidhamāraparavādiganehi akampiyatthena (SNA.i.201); Mārasenam sasenam abhibhuyyāti kilesasenāya anantasenāya ca sasenam anavasittham, catubbidham pi māram abhibhavitvā devaputtamārassā pi hi gunamārane sahāyabhāvūpagamanato kilesā senā ti vuccanti (ItvA.136). The last quotation seems to indicate that the four Māras are the five Māras less Devaputta Māra. A few particulars are available about Devaputta Māra: Māro ti Vasavattibhūmiyam aññataro dāmarikadevaputto. So hi tam thānam atikkamitukāmam janam yam na sakkoti tam māreti, yam na sakkoti tassa pi maranam icchati, tenā Māro ti vuccati (SNA.i.44); Māro yeva pana sattasankhātāya pajāya adhipatibhāvena idha Pajāpatīti adhippeto. So hi kuhim vasatīti? Paranimmittavasavattidevaloke. Tatra hi Vasavattirājā rajjam kāreti. Māro ekasmim padese attano parisāya issariyam pavattento rajjapaccante dāmarikarājapittto viya vasatī ti vadanti (MA.i.28); so hi Māro opapātiko kāmāvacarissaro, kadāci brahmapārisajjānampi kāye adhimuccitum samattho (Jinālankāra Tīkā, p.217). In view of the many studies of Māra by various scholars, already existing, it might be worth while here, too, to attempt a theory of Māra in Buddhism, based chiefly on the above data. The commonest use of the word was evidently in the sense of Death. From this it was extended to mean "the world under the sway of death" (also called Māradheyya -  e.g., A.iv.228) and the beings therein. Thence, the kilesas also came to be called Māra in that they were instruments of Death, the causes enabling Death to hold sway over the world. All Temptations brought about by the kilesas were likewise regarded as the work of Death. There was also evidently a legend of a devaputta of the Vasavatti world, called Māra, who considered himself the head of the Kāmāvacara world and who recognized any attempt to curb the enjoyment of sensual pleasures, as a direct challenge to himself and to his authority. As time went on these different conceptions of the word became confused one with the other, but this confusion is not always difficult to unravel. Various statements are found in the Pitakas connected with Māra, which have, obviously, reference to Death, the kilesas, and the world over which Death and the kilesas hold sway. Thus: Those who can restrain the mind and check its propensities can escape the snares of Māra (Dhp. Yamaka, vs. 7). He who delights in objects cognizant to the eye, etc., has gone under Māra's sway (S.iv.91). He who has attachment is entangled by Māra (S.iii.73). Māra will overthrow him who is unrestrained in his senses, immoderate in his food, idle and weak (Dhp. Yamaka, vs. 8). By attaining the Noble Eightfold Path one can be free from Māra (Dhp. vs. 40). The Samyutta (i. 135) records a conversation between Māra and Vajirā. She has attained arahantship, and tells Māra: "There is no satta here who can come under your control; there is no being but a mere heap of sankhāras (suddhasankhārarapuñja). The later books, especially the Nidānakathā of the Jātaka Commentary (J.i.71ff.; cp. MA.i.384) and the Buddhavamsa Commentary (p. 239f), contain a very lively and detailed description of the temptation of the Buddha by Māra, as the Buddha sat under the Bodhi tree immediately before his Enlightenment. These accounts describe how Māra, the devaputta, seeing the Bodhisatta seated, with the firm resolve, of becoming a Buddha, summoned all his forces and advanced against him. These forces extended to a distance of twelve yojanas to the front of the Bodhisatta, twelve to the back, and nine each to the right and to the left. Māra himself, thousand armed, rode on his elephant, Girimekhala, one hundred and fifty leagues in height. His followers assumed various fearsome shapes and were armed with dreadful weapons. At Māra's approach, all the various Devas, Nāgas and others, who were gathered round the Bodhisatta singing his praises and paying him homage, disappeared in headlong flight. The Bodhisatta was left alone, and he called to his assistance the ten pārami which he had practiced to perfection. Māra's army is described as being tenfold, and each division of the army is described, in very late accounts (especially in Singhalese books), with great wealth of detail. Each division was faced by the Buddha with one pāramī and was put to flight. Māra's last weapon was the Cakkāvudha (??). But when he hurled it at the Buddha it stood over him like a canopy of flowers. Still undaunted, Māra challenged the Buddha to show that the seat on which he sat was his by right. Māra's followers all shouted their evidence that the seat was Māra's. The Buddha, having no other witness, asked the Earth to bear testimony on his behalf, and the Earth roared in response. Māra and his followers fled in utter rout, and the Devas and others gathered round the Buddha to celebrate his victory. The sun set on the defeat of Māra. This, in brief, is the account of the Buddha's conquest of Māra, greatly elaborated in later chronicler, and illustrated in countless Buddhist shrines and temples with all the wealth of riotous colour and fanciful imagery that gifted artists could command. That this account of the Buddha's struggle with Māra is literally true, none but the most ignorant of the Buddhists believe, even at the present day. The Buddhist point of view has been well expressed by Rhys Davids (Article on Buddha in the Ency. Brit.). We are to understand by the attack of Māra's forces, that all the Buddha's "old temptations came back upon him with renewed force. For years he had looked at all earthly good through the medium of a philosophy which had taught him that it, without exception, carried within itself the seeds of bitterness and was altogether worthless and impermanent; but now, to his wavering faith, the sweet delights of home and love, the charms of wealth and power, began to show themselves in a different light and glow again with attractive colours. He doubted and agonized in his doubt, but as the sun set, the religious side of his nature had won the victory and seems to have come out even purified from the struggle." There is no need to ask, as does Thomas, with apparently great suspicion (Thomas, op. cit., 230), whether we can assume that the elaborators of the Māra story were recording "a subjective experience under the form of an objective reality," and did they know or think that this was the real psychological experience which the Buddha went through? The living traditions of the Buddhist countries supply the adequate answer, without the aid of the rationalists. The epic nature of the subject gave ample scope for the elaboration so dear to the hearts of the Pāli rhapsodists. The similar story among Jains, as recorded in their commentarial works -  e.g., in the Uttarādhyayana Sūtra (ZDMG. vol. 49 (1915), 321ff ) -  bears no close parallelism to the Buddhist account, but only a faint resemblance. There is no doubt that the Māra legend had its origin in the Padhāna Sutta. There Māra is represented as visiting Gotama on the banks of the Nerañjarā, where he is practicing austerities and tempting him to abandon his striving and devote himself to good works. Gotama refers to Māra's army as being tenfold. The divisions are as follows: the first consists of the Lusts; the second is Aversion; the third Hunger and Thirst; the fourth Craving; the fifth Sloth and Indolence; the sixth Cowardice; the seventh Doubt; the eighth Hypocrisy and Stupidity; Gains, Fame, Honour and Glory falsely obtained form the ninth; and the tenth is the Lauding of oneself and the Contemning of others. "Seeing this army on all sides," says the Buddha, "I go forth to meet Māra with his equipage (savāhanam). He shall not make me yield ground. That army of thine, which the world of devas and men conquers not, even that, with my wisdom, will I smite, as an unbaked earthen bowl with a stone." Here we have practically all the elements found in the later elaborated versions. The second part of the Padhāna Sutta (SN. vs. 446f.; cf. S.i.122) is obviously concerned with later events in the life of Gotama, and this the Commentary (SNA.ii.391) definitely tells us. After Māra had retired discomfited, he followed the Buddha for seven years, watching for any transgression on his part. But the quest was in vain, and, "like a crow attacking a rock," he left Gotama in disgust. "The lute of Māra, who was so overcome with grief, slipped from his arm. Then, in dejection, the Yakkha disappeared thence." This lute, according to the Commentary (SNA.ii.394), was picked up by Sakka and given to Pañcasikha. Of this part of the Sutta, more anon. The Samyutta Nikāya (S.i.124f.; given also at Lal. 490 (378); cp. A.v.46; see also DhA.iii.195f ) also contains a sutta ("Dhītaro" Sutta) in which three daughters of Māra are represented as tempting the Buddha after his Enlightenment. Their names are Tanhā, Arati and Ragā, and they are evidently personifications of three of the ten forces in Māra's army, as given in the Padhāna Sutta. They assume numerous forms of varying age and charm, full of blandishment, but their attempt is vain, and they are obliged to admit defeat. Once Māra came to be regarded as the Spirit of Evil all temptations of lust, fear, greed, etc., were regarded as his activities, and Māra was represented as assuming various disguises in order to carry out his nefarious plans. Thus the books mention various occasions on which Māra appeared before the Buddha himself and his disciples, men and women, to lure them away from their chosen path. Soon after the Buddha's first vassa, Māra approached him and asked him not to teach the monks regarding the highest emancipation, he himself being yet bound by Māra's fetters. But the Buddha replied that he was free of all fetters, human and divine (Vin.i.22). On another occasion Māra entered into the body of Vetambarī and made him utter heretical doctrines. (S.i.67; cp. DhA.iv.141, where Māra asks the Buddha about the further shore. In the Brahmanimantanika Sutta (M.i.326) Māra is spoken of as entering the hearts even of the inhabitants, of the Brahma world). The Māra Samyutta (S.i.103ff ) contains several instances of Māra's temptations of the Buddha by assailing him with doubts as to his emancipation, feelings of fear and dread, appearing before him in the shape of an elephant, a cobra, in various guises beautiful and ugly, making the rocks of Gijjhakūta fall with a crash; by making him wonder whether he should ever sleep; by suggesting that, as human life was long, there was no need for haste in living the good life; by dulling the intelligence of his hearers (E.g., at Ekasalā; cf. Nigrodha and his fellow Paribbājakas, D.iii.58). Once, when the Buddha was preaching to the monks, Māra came in the guise of a bullock and broke their bowls, which were standing in the air to dry; on another occasion he made a great din so that the minds of the listening monks were distracted. Again, when the Buddha went for alms to Pañcasālā, he entered into the brahmin householders and the Buddha had to return with empty bowl. Māra approached the Buddha on his return and tried to persuade him to try once more; this was, says the Commentary, a ruse, that he might inspire insult and injury in addition to neglect. But the Buddha refused, saying that he would live that day on pīti, like the Abhassara gods. The incident is related at length in SA.i.140f. and DhA.iii.257f.; the Commentaries (e.g., Sp.i.178f.) state that the difficulty experienced by the Buddha and his monks in obtaining food at Verañja was also due to the machinations of Māra. Again, as the Buddha was preaching to the monks on Nibbāna, Māra came in the form of a peasant and interrupted the sermon to ask if anyone had seen his oxen. His desire was to make the cares of the present life break in on the calm and supramundane atmosphere of the discourse on Nibbāna. On another occasion he tempted the Buddha with the fascination of exercising power that he might rescue those suffering from the cruelty of rulers. Once, at the Sākyan village of Sīlavatī, he approached the monks who were bent on study, in the shape of a very old and holy brahmin, and asked them not to abandon the things of this life, in order to run after matters involving time. In the same village, he tried to frighten Samiddhi away from his meditations. Samiddhi sought the Buddha's help and went back and won arahantship. (Cp. the story of Nandiya Thera. Buddhaghosa says (DA.iii.864) that when Sūrambattha, after listening to a sermon of the Buddha, had returned home, Māra visited him there in the guise of the Buddha and told him that what he (the Buddha) had preached to him earlier was false. Sūrambattha, though surprised, could not be shaken in his faith, being a sotāpanna). Māra influenced Godhika to commit suicide and tried to frighten Rāhula in the guise of a huge elephant. (DhA.iv.69f ). In the account of Godhika's suicide (S.i.122) there is a curious statement that, after Godhika died, Māra went about looking for his (Godhika's) consciousness (patisandhicitta), and the Buddha pointed him out to the monks, "going about like a cloud of smoke." Later, Māra came to the Buddha, like a little child (khuddadārakavannī), (SA.i.145) holding a vilva lyre of golden color, and he questioned the Buddha about Godhika. (This probably refers to some dispute which arose among the monks regarding Godhika's destiny.) The books mention many occasions on which Māra assumed various forms under which to tempt bhikkhunīs, often in lonely spots -  e.g., ālavikā, Kisāgotamī, Somā, Vijayā, Uppalavantnā, Cālā, Upacālā, Sisūpacālā, Selā, Vajirā and Khemā. To the same category of temptations belongs a story found in late commentaries (J.i.63): when Gotama was leaving his palace on his journey of Renunciation, Māra, here called Vasavattī, appeared before him and promised him the kingdom and the whole world within seven days if he would but turn back. Māra's temptations were not confined to monks and nuns; he tempted also lay men and women and tried to lure them from the path of goodness - e.g., in the story of Dhaniya and his wife. (SNA.i.44; see also J.i.231f). Mention is made, especially in the Mahā Parinibbāna Sutta, of several occasions on which Māra approached the Buddha, requesting him to die; the first of these occasions was under the Ajapala Banyan tree at Uruvelā, soon after the Enlightenment, but the Buddha refused to die until the sāsana was firmly established. Can it be that here we have the word Māra used in the sense of physical death (Maccumāra), and that the occasions referred to were those on which the Buddha felt the desire to die, to pass away utterly, to "lay down the burden"? Perhaps they were moments of physical fatigue, when he lay at death's door, for we know (see Gotama) that the six years he spent in austerities made inroads on his health and that he suffered constantly from muscular cramp, digestive disorders and headache. (It is true that in the Mahāsaccaka Sutta (M.i.240ff.), which contains an account of the events leading up to the Enlightenment, there is no mention whatsoever of any temptation by Mara, nor is there any mention of the Bodhi tree. But to argue from this, that such events did not form part of the original story, might be to draw unwarranted inferences from an argumentum e silentio.) At Beluvagāma, shortly before he finally decided to die, we are told (D.ii.99; cp. Dvy. 203) that "there fell upon him a dire sickness, and sharp pains came upon him even unto death." But the Buddha conquered the disease by a strong effort of his will because he felt it would not be right for him to die without addressing his followers and taking leave of the Order. Compare with this Māra's temptation of the Buddha at Maddakucchi (q.v.), when he laid suffering from severe pain after the wounding of his foot by a splinter. It may have been the physical weariness, above referred to, which at first made the Buddha reluctant to take upon himself the great exertions which the propagation of his Dhamma would involve (e.g., Vin.i.4f). We know of other arahants who actually committed suicide in order to escape being worried by physical ills -  e.g., Godhika, Vakkali, Channa. When their suicide was reported to the Buddha, he declared them free from all blame. Can it be, further, that with the accounts of Māra, as the personification of Evil, came to be mixed legends of an actual devaputta, named Māra, also called Vasavatti, because he was an inhabitant of the Paranimmita Vasavatti deva world? Already in the Anguttara Nikāya, Māra is described (aggo ādhipateyyānam iddhiyā yasasā jalam) as the head of those enjoying bliss in the Kāmāvacara worlds and as a dāmarika devaputta (as mentioned earlier). A.ii.17. Even after the Buddha's death Māra was regarded as wishing to obstruct good works. Thus, at the enshrinement of the Buddha's relics in the Mahā Thūpa, Indagutta Thera (by supernatural power) made a parasol of copper to cover the universe, in order that it might ward off the attentions of Māra (Mhv.xxxi.85). Can it be that ancient legends represented him as looking on with disfavour at the activities of the Buddha? Buddhaghosa says (MA.i.533) that Māradevaputta, having dogged the Buddha's footsteps for seven years, and having found no fault in him, came to him and worshipped him. Is it, then, possible that some of the conversations, which the Buddha is reported to have had with Māra -  e.g., in the second part of the Padhāna Sutta (see above)   were originally ascribed to a real personage, designated as Māradevaputta, and later confused with the allegorical Māra? This suggestion gains strength from a remark found in the Māratajjaniya Sutta (M.i.333; cp. D.iii.79) uttered by Moggallāna, that he too had once been a Māra, Dūsī by name; Kālā was his sister's name, and the Māra of the present age was his nephew. In the sutta, Dūsī is spoken of as having been responsible for many acts of mischief, similar to those ascribed to the Māra of Gotama's day. According to the sutta, Māradevaputta was evidently regarded as a being of great power, with a strong bent for mischief, especially directed against holy men. This suggestion is, at all events, worthy of further investigation. See also Mārakāyikā deva. Māra bears many names in Pāli Literature, chief of them being Kanha, Adhipati, Antaka, Namuci and Pamattabandhu. (MNid.ii.489; for their explanation see MNidA.328; another name of Māra was Pajāpati, MA.i.28). His usual standing epithet is pāpimā, but other words are also used, such as anatthakāma, ahitakāma, and ayogakkhemakāma (E.g., M.i.118). Māra is called Namuci because none can escape him   Namucī ti Māro; so hi attano visayā nikkhamitukāme devamanusse na muñcati antarāyam tesam karoti tasma Namucī ti vuccati (SNA.ii.386). In the Mahāsamaya Sutta, Namuci is mentioned among the Asuras as being present in the assembly. D.ii.259; elsewhere in the same sutta (p. 261f.) it is said that when all the devas and others had assembled to hear the Buddha preach, Mara came with his "swarthy host" and attempted to blind the assembly with thoughts of lust, etc. But the Buddha, seeing him, warned his followers against him and Māra had to depart unsuccessful. At the end of the sutta, four lines are traditionally ascribed to Māra. They express admiration of the Buddha and his followers. In this sutta Māra is described as mahāsena (having a large army). The Commentary explains (DA.ii.689) that Namuci refers to Māradevaputta and accounts for his presence among the Asuras by the fact that he was temperamentally their companion (te pi acchandikā abhabbā, ayam pi tādiso yeva, tasmā dhātuso samsandamāno āgato). Buddhaghosa says (SA.i.133; cp. MNidA. 328) that Māra is so called because he destroys all those who seek to evade him   attano visayam atikkamitum patipanne satte māreti ti Māro; he is called Vasavatti (SA.i.158) because he rules all   Māro nāma vasavattī sabesam upari vasam vattati. Kālī (Kālā) is the mother of Māra of the present age. See Kālī (4)." [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.]

76 Pācīnapallaṅkanibhā sesasattadisāsu pi
Koṭikoṭidhanagghā ca palallaṅkā atthatā ahuṃ.

76.

Ähnlich wie der Thron im Osten wurden in den anderen sieben Himmelsrichtungen Throne aufgestellt, jeder 10 Millionen Kahāpaṇa wert.

77 Bodhiṃ ussīsake katvā nānāratanamaṇḍitaṃ
Koṭidhanagghakaṃ yeva paññattaṃ sayanaṃ ahu.

77.

Es wurde auch eine Liege¹ so aufgestellt, dass der Bodhibaum am Kopfende stand. Sie war mit verschiedenerlei Juwelen geschmückt und 10 Millionen Kahāpaṇa wert.

Kommentar:

¹ Liege: als Symbol für das Bett Buddhas bei seinem völligen Erlöschen (Mahāparinibbāna) und als Träger er Reliquien.

78 Sattasattāhaṭhānesu tattha tattha yathārahaṃ
Adhikāre akāresi Brahmāyācanam eva ca.

78.

Die Vorgänge in den sieben Wochen¹ nach der erlösenden Einsicht ließ er hier und dort darstellen. Ebenso die Bitte Brahmas², dass Buddha seine Lehre der Welt verkünde.

Kommentar:

¹ Die Aufzählung der Vorgänge in den folgen Versen stimmt weitgehend überein mit der Darstellung, die Robert Spence Hardy <1803 - 1868> aufgrund singhalesischer Quellen und Informanten in seiner Darstellung der Buddhalegende gibt. Deshalb zitiere ich an den jeweiligen Stellen aus seinem damals bahnbrechenden Werk.

Die Darstellungen betonen Buddha als Mirakelmann.

Ein Versuch einer modernen kritisch-historischen Darstellung der Buddhabiographie (Buddha nicht als Mirakelmann) ist:

Nakamura, Hajime [中村元] <1911 - 1999>: Gotama Buddha : a biography based on the most reliable texts / Hajime Nakamura ; translated by Gaynor Sekimori. -- Tokyo : Kosei, 2000 - 2005. -- 2 vol. : 528 S. , 350 S. ; 23 cm -- ISBN: 4333018935 -- Originaltitel: ゴータマ・ブッダ (1992). -- {Wenn Sie HIER klicken, können Sie dieses Buch  bei amazon.de bestellen}

sieben Wochen: Jātakatthakathā, Nidānakathā, J I, 77f.

"The Reception of the Budhaship. The sun had not gone down, when the prince overcame Māra. At the tenth hour, he received the wisdom by which he knew the exact circumstances of all the beings who have ever existed in the endless and infinite worlds ; at the twentieth hour, he received the divine eyes by which he saw all things within the space of the infinite sakwalas [cakkavāḷa], as clearly as if they were close at hand ; at the tenth hour again, he received the knowledge that unfolds the causes of the repetition of existence, paticha[paṭicca]-samuppāda ; and at the time that he received this knowledge, by which he was enabled to investigate these causes from their end to their source, and from their source to their end. the Great Earths of the 10,000 sakwalas [cakkavāḷa] called out in approbation, by sections of twelve and twelve, a hundred and twenty thousand times, and said, Sādhu. After this, Bodhisat [Bodhisatta] obtained, in order, the privileges of the four paths and their fruition. Then at the dawn of the next day, every remain of evil desire being destroyed, the beings in the endless and infinite worlds, who had not before possessed this privilege, saw a supreme Budha [Buddha]; and as they manifested great satisfaction, the six-coloured rays from his body were extended to them. These rays, without staying for so short a period as the snapping of the finger and thumb, passed onward from sakwala [cakkavāḷa] to sakwala [cakkavāḷa], resembling as they proceed (for they yet continue to spread, rejoicing the beings that see them in their beauty), a blue cloud, the rock rose, a white robe, a red garland, and a pillar of light. Those who see the rays exclaim, " See, what splendid colours!" and from their satisfaction merit is produced, from which they obtain birth in this favoured world, and having the opportunity of seeing a Budha [Buddha], they are released from the repetition of existence. The thirty-two wonders presented at his conception and birth were this day repeated. Not even a hundred thousand mouths could enumerate the offerings now made to Budha, or repeat the wonders that were performed. At the moment the prince became Budha, like a vessel overflowing with honey, his mind overflowed with the ambrosia of the dharmma [dhamma], and he uttered the following stanzas : — Through many different births, I have run (to me not having found), Seeking the architect of the desire-resembling house. Painful are repeated births ! Oh, house-builder ! I have seen (thee). Again a house thou canst not build for me. I have broken thy rafters, Thy central support is destroyed ; To nirwāna [nibbāna] my mind is gone, I have arrived at the extinction of evil-desire. After the repetition of these stanzas, Budha [Buddha] thought thus: " I have attained the Budhaship ; I have overcome Māra ; all evil desire is destroyed; I am lord of the three worlds; I will therefore remain longer at this place, which has been to me so propitious." Thus reflecting, he remained in a sitting posture upon the throne for the space of seven days. On this account, the dewas [deva] began to think that he had not yet become Budha [Buddha], and that there were other acts he must perform. To remove these doubts, which were perceived by Gotama, he arose from the throne, and ascended into the air, where he remained for a moment, after which he descended to the earth on the north-east side of the tree; and then, as an act of pūjā, he continued to look at the tree during seven days, keeping his eyes immoveably fixed upon it, animisa lochana [locana], and performing dhyāna [jhāna]. The place where he did this is called the chaitya [caitya, cetiya], or dāgoba, of animisa lochana [locana]. The dewas [deva] made a golden path from that place to the throne ; and Budha continued during seven days to walk in it from end to end. This pathway is now called the chaitya of chankramana [caṅkammana], or ambulation. The dewas [deva] then made a golden palace at the north-western side of the tree, where he resided other seven days, reflecting on the wisdom of the dharmma [dhamma] that he had acquired. Thus ho thought: " I shall remain Budha [Buddha] forty-five years ; Seriyut [Sariputta] and Mugalan [Moggalāna] will be my principal disciples ; I shall have a kela of followers; the religion that I shall establish will continue during 5000 years ; and I shall propound the discourses of the three pitakas." In this way the whole of the dharmma was presented before him, from the words " aneka jāti sangsarang [saṃsāraṃ] (the first line of the stanzas just recorded) to the words appamādena sampādetha" (the last words spoken by Gotama previous to his death). The place where the dharmma [dhamma] was thus perceived is called the ratana-ghara chaitya. In the fifth week, he went to the tree Ajapala, where he enjoyed the fruition of nirwāna [nibbāna]. In the sixth week, he went to the lake Muchalinda [Mucalinda], where he remained at the foot of a midella tree. At that time a rain began to fall, which continued during seven days, without intermission, in all the four great continents. The nāga Muchalinda [Mucalinda] having ascended to the surface of the lake, saw the darkness produced by the storm; and in order to shelter Budha [Buddha] from the rain and wind, and protect him from flies, musquitoes, and other insects, he spread over him his extended hood, which served the purpose of a canopy, and during the time the sage was in this position, he enjoyed the satisfaction of dhy|na [jhāna]. In the seventh week, he went to a forest of kiripalu trees, where he remained until the 49th day upon a couch of stone. Until this period he had remained without any other food than the fruition of nirwāna [nibbāna]; but on the 50th day, Sekra [Sakka] gave him a piece of amrata aralu, by which his body received strength ; and after its reception he went to the lake Anotatta, where he washed his mouth with the water, and used the tooth-cleaner given by Sekra [Sakka], after which he returned to the kiripalu forest." [Quelle: Hardy, Robert Spence <1803 - 1868>: A manual of Buddhism in its modern development / tranlated from Singhalese mss. by R. Spence Hardy. -- Reprint of the 1853 ed. -- Varanasi : Chowkhamba Sanskrit Series Office, 1967. -- 533 S. : 23 cm. -- (Chowkhamba Sanskrit Studies ; vol. LVI.). -- S. 179 - 182.]

² Bitte Brahmas: Mahāvagga I, 5; Vinayapiṭaka I, 4-7

"In the eighth week, Budha went from the kiripalu forest to the tree Ajapala, where he reflected that the bana is deep, and that the beings of the world are unwise and filled with evil desire ; ho thought again, that though his own merit was great, the demerit of men was also great, and that in consequence, it would be to no purpose for him to declare the dharmma [dhamma], as it would not be understood. When this hesitancy was perceived by Sahampati Mahā Brahma, he exclaimed, " Nassati wata [vata] bho loko; nassati wata [vata] bho loko; the universe will most certainly be destroyed." This cry was immediately repeated by the other brahmas and dewas [deva], and by the dewas of the clouds, cold, wind, and rain. All these beings then proceeded to the tree Ajapala ; and Mahā Brahma, bending his knee that was 48 miles high, said to Budha [Buddha], " My lord, the Budhaship is difficult to acquire ; but you have accomplished it, that you might release the beings of the world from existence ; therefore proclaim the dharmma [dhamma], that this may be effected ; those who refuse to listen shall be chastised with my discus ; desetha munindo dhamman ; desetha bhagawā [bhagavā] dhamman. Oh, wise one, let the dharmma be said! Oh, purified one, let the dharmma be said I" Budha promised that this prayer should be attended to ; when all the dewas [deva] and brahmas thrice returned thanks, in such a manner that the noise might be everywhere heard ; after which they retired to their several lokas." [Quelle: Hardy, Robert Spence <1803 - 1868>: A manual of Buddhism in its modern development / tranlated from Singhalese mss. by R. Spence Hardy. -- Reprint of the 1853 ed. -- Varanasi : Chowkhamba Sanskrit Series Office, 1967. -- 533 S. : 23 cm. -- (Chowkhamba Sanskrit Studies ; vol. LVI.). -- S. 183f.]

79 Dhammacakkappavattiñ ca Yasapabbajanam pi ca
Bhaddavaggiyapabbajjaṃ jaṭilānaṃ damanam pi ca,

79.

Auch das In-Bewegung-Setzen der Lehre¹, Yasa's² Aufnahme in den Orden, die Aufnahme der Bhaddavaggiyā³ in den Orden, die Bezähmung der Jaṭilā⁴.

Kommentar:

¹ In-Bewegung-Setzen der Lehre: Dhammacakkappavatti: Mahāvagga I, 7: Vinayapiṭaka I, 10-13

Abb.: Dhammacakkapavatti, Thailand, 20. Jhdt.
[Bildquelle: Wikipedia]

Abb.: Dhammacakkapavatti, Sri Lanka, nach dem Tsunami 2005
[Bildquelle: Wikipedia]

"On the evening of the day on which Budha first spoke to Upaka, he arrived at Isipatana. When the five hermits saw him at a distance, they said, " Sidhārtta [Siddhattha] has regained his strength and beauty; he must therefore have left off the practice of austerities ; he now comes to us, as he is unable to gain the Budhaship; as he is of a royal family it is right that we should give him a seat, but we will not rise at his approach, nor go to meet him." Budha [Buddha] perceived their thoughts, and as the 11,500 inferior streams fall into the five great rivers, so the kindness that extended to infinite sakwalas [cakkavāḷa] was made to flow towards the five ascetics. As the withered leaf in the rapid stream cannot remain still a moment, but is continually driven hither ard thither; so the ascetics, overcome by the force of Budha's kindness, were unable to remain upon their seats, and were compelled to come towards him and worship. They afterwards washed his feet, and enquired familiarly about his health; but Gotama informed them, that they must not address him as an equal; he was now a supreme Budha [Buddha]. On receiving this intelligence, they rejoiced. In the place where the former Budhas said bana, the earth clove, and a throne arose, to which Gotama ascended, as the sun rises over Udayagiri. The evening was like a lovely female ; the stars were pearls upon her neck, the blue clouds were her braided hair, and the expanse was her flowing robe. As a crown, she had the brahma-lokas ; the three worlds were as her body ; her eyes were like the white lotus, kowmada; and her voice was like the humming of the bee. To worship Budha [Buddha], and listen to the first proclaiming of the bana, this lovely female came. Mahā Meru leaped with joy; the seven circles of rocks did obeisance to Budha [Buddha]; and the sakwala-gala [cakkavāḷa-gabbha] turned many times round. The various beings in the world all assembled, that they might receive the ambrosia and nectar of nirwaāna [nibbāna]. They stood in circles, the room that they occupied being more and more compressed as each additional company arrived, until at last they were so close that a hundred thousand dewas [deva]had no more space than the point of a needle. All the dewa [deva]-lokas and brahma-lokas, except the arūpa worlds, were left empty, and the company extended from this sakwala [cakkavāḷa] to the brahma-lokas. Though all space was thus filled, there was no impediment whatever to the spreading of the rays from the person of Budha [Buddha]. The sound was like that of a storm; but when the Sekras [Sakka] blow their conches, all became still as a wave-less sea. Then Budha [Buddha] opened his mouth, and preached the Dhamsak-pæwatum-sūtra (Dhamma-chakka) [Dhammacakkapavattanasutta]. " There are two things," said he, " that must be avoided by him who seeks to become a priest; evil desire, and the bodily austerities that are practised by the (brahman) ascetics." The dewas [deva] on each side thought that he looked in their direction when he spoke; all the dewas and brahmas thought that he addressed himself to their own particular loka; by this means the eyes of all were fixed upon him, and all hearts were offered to him. Although the stature of Mahā Brahma is so great, he did not see the top of Budha's head, nor did any being from that time forth. The all-wise saw the exact disposition of every one in that assembly, and knew which of the sixty-three charitas [caritta] each one cherished; and he could say, the brahmas think thus, and the dewas [deva] thus, and the nāgas thus, and so on of every separate order. Though he spoke in the language of Magadha, each one thought that he spoke in his own language; and all the different species of animals, both great and small, listened to him under the same supposition. The oldest of the five ascetics, Kondanya [Kondañña], entered the first path, as did also an asankya of dewas [deva]; an asankya of dewas also entered the second path, and another the third ; and eighteen kelas of brahmas entered the fourth path." [Quelle: Hardy, Robert Spence <1803 - 1868>: A manual of Buddhism in its modern development / tranlated from Singhalese mss. by R. Spence Hardy. -- Reprint of the 1853 ed. -- Varanasi : Chowkhamba Sanskrit Series Office, 1967. -- 533 S. : 23 cm. -- (Chowkhamba Sanskrit Studies ; vol. LVI.). -- S. 186f.]

"Dhammacakkappavattana Sutta Name of the first sermon, preached by the Buddha, to the Pañcavaggiyas at the Migadāya in Isipatana, on the full-moon day of āsālha. The sutta contains the fundamental principles of the Buddha's teaching - the avoidance of the two extremes of asceticism and luxury and the four Ariyan truths including the Ariyan Eightfold Way. There was great rejoicing throughout the Cakkavāla at the preaching of the sermon, and at its conclusion Kondañña attained to realisation of the Truth - hence his name, Aññā-Kondañña. Vin.i.10f; the sutta is also given in S.v.420ff; in neither context is the name of the sutta given as such; the name occurs only in the Commentaries - e.g., J.i.82; DA.i.2; AA.i.69, etc; the Sanskrit version is found in Lal.540 (416)f., and in Mtu.iii.330f. The sermon was later preached by the Thera Majjhima in the Himālaya country, when eighty thousand crores of beings understood the Doctrine (Mhv.xii.41; Dpv.viii.11). It was also preached by Mahinda in Ceylon in the Nandanavana, when one thousand persons were converted. Mhv.xv.200; Dpv.xiv.46, etc." [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 Yasa's Aufnahme in den Orden: Mahāvagga I,9: Vinayapiṭaka I, 15-18

"Yasa Thera. He was the son of a very wealthy treasurer of Benares, and was brought up in great luxury, living in three mansions, according to the seasons and surrounded with all kinds of pleasures. Impelled by antecedent conditions, he saw one night the indecorum of his sleeping attendants, and, greatly distressed, put on his gold slippers and left the house and the town, non humans opening the gates for him. He took the direction of Isipatana, exclaiming: "Alas! What distress! Alas! What danger!" The Buddha saw him in the distance and called to him, "Come Yasa, here is neither distress nor danger." Filled with joy, Yasa took off his slippers and sat beside the Buddha. The Buddha preached to him a graduated discourse, and when he had finished teaching the Truths, Yasa attained realization of the Dhamma. To Yasa's father, too, who had come in search of his son, the Buddha preached the Doctrine, having first made Yasa invisible to him. (This is given as an example of the Buddha's iddhi power, Vsm.393).  At the end of the sermon he acknowledged himself the Buddha's follower, (he thus became the first tevācika upāsaka) and Yasa, who had been listening, became an arahant. When, therefore, Yasa's presence became known to his father, who asked him to return to his grieving mother, the Buddha declared that household life had no attractions for Yasa and granted his request to be admitted to the Order. The next day, at the invitation of Yasa's father, he went, accompanied by Yasa, to his house, and there, at the conclusion of the meal, he preached to Yasa's mother and other members of the household, who all became his followers, thus becoming the first tevācikā upāsikā. When Yasa's intimate friends, Vimala, Subāhu, Punnaji and Gavampati, heard of Yasa's ordination they followed his example and joined the Order, attaining arahantship in due course, as did fifty others of Yasa's former friends and acquaintances (Vin.i.15 20; DhA.i.72). In the time of Sumedha Buddha, Yasa was a king of the Nāgas and invited the Buddha and his monks to his abode, where he showed them great honour and hospitality. He then gave costly robes to the Buddha and to each monk a pair of valuable robes. In the time of Siddhattha Buddha he was a Treasurer, and offered the seven kinds of jewels at the Bodhi tree. In the time of Kassapa Buddha he was a monk. For eighteen thousand kappas he was a deva king and one thousand times he was king of men. Wherever he went he had a gold canopy, and in his last life over his funeral pyre was a gold canopy (ThagA.i.232f). He is evidently identical with Sabbadāyaka of the Apadāna (Ap.i.333f). A verse attributed to him is found in the Theragāthā (vs.117). Yasa is often quoted as one who enjoyed great luxury in his lay life (AA.ii.596). The Dhammapada Commentary (DhA.i.82f ) states that, in a past life, Yasa and his four companions wandered about engaged in various acts of social service. One day they came across the dead body of a pregnant woman, which they took to the cemetery to be cremated. There the others went away, leaving Yasa to finish the work. While burning the corpse his mind was filled with thoughts of the foulness of the human body; he drew the attention of his friends to this idea, and, later, of his parents and wives, all of whom approved of what he said. For this reason Yasa felt revulsion against the household life, and his friends and members of his family were able to realize the Dhamma early in the Buddha's career. The ordination of Yasa was one of the scenes of the Buddha's life to be sculptured in the Relic Chamber of the Mahā Thūpa (Mhv.xxx.79). According to the Anguttara Commentary (AA.i.218f), Sujātā Senānīdhītā (who gave the Buddha a meal of milk rice just before his Enlightenment) was Yasa's mother. She became a sotāpanna after listening to the Buddha's sermon." [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.]

"Whilst Budha [Buddha] remained at Isipatana, Yasa, the son of Sujātā, who had been brought up in all delicacy, one night went secretly to him, was received with affection, became a priest, and entered the first path. The father, on discovering that he had fled, was disconsolate ; but Budha [Buddha] delivered to him a discourse, by which he became a rahat [Arhant]. The fifty-four companions of Yasa went to the monastery to induce him to return, and play with them as usual; but when they saw him, they were so struck with his manner and appearance, that they also resolved upon becoming priests. When they went to Budha [Buddha] they were admitted, by the power of irdhi [iddhi] received the pirikara [parikhāra] requisites of the priesthood, and became rahats [Arhants]. Budha [Buddha] had now sixty disciples who were rahats [Arhants], and he commanded them to go by different ways, and proclaim to all that a supreme Budha [Buddha] had appeared in the world." [Quelle: Hardy, Robert Spence <1803 - 1868>: A manual of Buddhism in its modern development / tranlated from Singhalese mss. by R. Spence Hardy. -- Reprint of the 1853 ed. -- Varanasi : Chowkhamba Sanskrit Series Office, 1967. -- 533 S. : 23 cm. -- (Chowkhamba Sanskrit Studies ; vol. LVI.). -- S. 187f.]

³ Aufnahme der Bhaddavaggiyā in den Orden: Mahāvagga I, 13: Vinayapiṭaka I, 23 -24

"Bhaddavāggiyā A group of thirty young men, converted by the Buddha. They had gone picnicking with their wives in a forest glade between Bārānasi and Uruvelā. One of them had no wife, and for him they found a courtesan; but she awaited the opportunity and ran away with their goods. While seeking for her, they saw the Buddha and enquired if he had seen a woman. But he answered, should they not rather seek the "self" than a woman. They all agreed thereto, and he preached to them. At the end of the sermon they realized the Truth and were ordained (Vin.i.23f.; DhA.ii.33f). Their conversion was one of the subjects sculptured in the Relic Chamber of the Mahā Thūpa. Mhv.xxx.79. According to the Extended Mahāvamsa (i.298) they were the step-brothers of the king of Kosala." [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.]

"When the disciples had departed on their mission, Budha [Buddha] set out to return to Uruwela [Uruvelā], and by the way remained under the shade of a tree where four ways met. At that time there were thirty-two princes in Kosol [Kosala], who from being alike in beauty and disposition were called Bhaddawaggi [Bhaddavaggīyā]. They received from the king a province, which they ruled conjointly. Having heard that there was a very pleasant region called Kappasika, they went to see it. One of them, who had no wife like the rest, was accompanied by a courtezan, but she stole his ornaments and absconded; and when the princes went in search of her, they came to the place where Budha [Buddha] was seated under the tree, from whom they enquired if he had seen a courtezan, telling him what had happened. Budha [Buddha] asked them whether it was better to seek others or to seek themselves. As the princes knew his meaning, they said it was better for each one to seek for himself. Then Budha [Buddha] , seeing that they were willing thus to act, delivered to them an appropriate discourse, and the thirty-two princes became rahats [Arhants] ; after which he sent them different ways to proclaim that the three gems had appeared. There were now ninety-two persons who had become rahats [Arhants]. [Quelle: Hardy, Robert Spence <1803 - 1868>: A manual of Buddhism in its modern development / tranlated from Singhalese mss. by R. Spence Hardy. -- Reprint of the 1853 ed. -- Varanasi : Chowkhamba Sanskrit Series Office, 1967. -- 533 S. : 23 cm. -- (Chowkhamba Sanskrit Studies ; vol. LVI.). -- S. 188.]

⁴ Bezähmung der Jaṭilā:  Uruvelāpāṭihāriyakathā: Mahāvagga I, 14: Vinayapiṭaka I, 24 - 31

"Jatila. A class of ascetics, so called on account of their matted hair (jatilā ti tāpasā, to hi jatādhāritāya idha jatilā ti vuttā) (UdA.74; see also 330). These ascetics are sometimes classed under isi (Culla Nid.149) and also under muni (Culla Nid.513)." [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.]

"In the Uruwela [Uruvelā] forest, to which Budha [Buddha] repaired, near the river Niltarā, three brothers resided of the same name, Uruwel Kāsyapa [Uruvelakassapa], Gayā Kāsyapa [Gayākassapā], and Nadi Kāsyapa [Nadikassapa], who gave out that they were rahats [Arhants], and thus deceived many people, whilst they lived in great plenty and splendour. The oldest brother had 500 disciples, the second 300, and the next 200; a thousand in all. As Budha [Buddha] wished to bring them all into the paths, he went to the residence of Uruwel [Uruvela], and requested permission to remain that night in the fire-hall, or temple. Uruwel [Uruvela] replied that he himself had no objection, but that in the hall there was an immense nayā, the poison of which was most subtle ; it did not hurt him or his brothers because they were rahats [Arhants]; but as Gotama was not a rahat [Arhant], though his person was so beautiful, it would be dangerous for him to enter the hall. Budha [Buddha], as if he had not heard what was said, again requested permission to remain in the fire-hall. Uruwel [Uruvela] replied, " It is no matter to me whether you remain in the fire-hall or not; but remember the fatal serpent." As Budha could not ask him again, lest his head should be cloven, he fearlessly entered the hall, that he might repose there for the night. The nayā came forth, and asked in anger, " Who is this that has entered my mansion, as if it were his own ?" at the same time sending forth a poisonous blast. Budha [Buddha] reflected, " Were I to send forth a blast, it would burn up the universe, as though it were only a cobweb ; nevertheless, I must try to bring down this serpent's pride." Accordingly, he sent forth a fiery vapour, as from a burning wisp of straw, but it would not hurt an ant or a fly; and when it approached the nayā, he felt the pain of sorrow, but the flesh of his body received no injury. The nayā sent forth a flame to destroy Budha; but he made a flame seven times more powerful, and subdued the nayā. The light was perceived by Uruwel [Uruvela], and he said that Gotama must have perished from not attending to his advice. When Budha [Buddha] had overcome the nayā, he put it in his alms-bowl, after extracting its poison. The next morning he called Uruwel [Uruvela], and told him to look at the nayā about which they had boasted so much the day previous; and when he saw it in the alms-bowl, its attention was directed towards Budha [Buddha], as if ashamed. The brothers said that he might subdue the nayā, but that still he was not a rahat [Arhant]. At another time, Budha was not far from the residence of Uruwel [Uruvela], when the four guardian dewas [deva] came and kept watch around him ; and he, like a golden dāgoba surrounded by lamps, said bana to them. The next morning Uruwel [Uruvela] asked him the meaning of the bright shining at the four quarters when he said bana, and was informed it was the four guardian dewas [deva], who had come to listen. But the brothers were not yet convinced that he was a rahat [Arhant] equal to themselves, though Sekra [Sakka] and Mahā Brahma came to do him homage, and hear bana. One day great multitudes came from Anga and Magadha, with offerings for Uruwel [Uruvela], who thought if the people were to see Budha [Buddha], they would liken him and his brothers to monkeys, and therefore wished that he would not come in their direction that day. Budha [Buddha] knew his thoughts, and as he was desirous to bring him into the right way, he went to receive a repast in Uturukuru [Uttarakuru], and drank water from the Anotatta lake, returning on the third day. Uruwel [Uruvela] then invited him to pay him a visit, as he said that he had just received a great number of offerings, and enquired -where he had been the two previous days. Budha [Buddha] replied, " I know the thoughts of all, from the lowest being to Mahaā Brahma ; what has passed through your mind is open to me ; you may deceive others, but me you cannot deceive." About the same period, Budha [Buddha] received the offering of a robe, and when he reflected where it should be washed, Sekra [Sakka] instantly caused a pool of water to appear, with two stones, one for the robe to be beaten against, and the other for it to be dried upon ; and when the sage descended into the water, a dewa [deva] brought the branch of a tree upon which he laid hold. Thus assisted, he washed the robe; and the assistance he had received was known to Uruwel [Uruvela]. On another occasion, he was invited by Uruwel [Uruvela] to eat rice with him. Budha told him to go, and he would follow. In the interval he went to the forest of Himala, plucked a leaf from the jambu tree that is 100 yojanas high, and arrived at the residence before Uruwel [Uruvela]. The fire-worshipper enquired how it was that he had arrived first, when Budha [Buddha] told him where he had been in the mean time; but said that this was nothing, as in the same period he could have gone round the sakwala gala [cakkavāḷa-gabbha] a hundred thousand times. Another day Budha [Buddha] fetched two flowers, one from the forest of Himala, and the other from the garden of Sekra [Sakka], and showed them to Uruwel [Uruvela]; but he said that though he could not, like Gotama, go useless journeys, he knew a road that Gotama did not know, the road to nirwāna ; and after all that he had seen, he would not confess the superiority of Budha [Buddha]. One day Uruwel went with his 500 disciples to make preparation for a fire offering, and all at the same instant attempted to cleave the wood that was required; but Budha caused the wood not to cleave. The axes of some seemed like lead, and others like pitch ; and some lifted up their axes and were unable to bring them down again. They concluded that it was the work of Budha [Buddha]. Then the sage looked in the face of Uruwel [Uruvela], and ordained that the wood should cleave; and before the axes could be brought down, the wood clove of its own accord. The jotis [jaṭila] at another time intended to make an offering, but Budha [Buddha] would not allow the fire to burn though the smoke continued; and when they perspired with fear, he asked them if they wished the fire to burn, upon which the fire at once burnt brightly without their interference. When they wanted to put out the fire they could not; they brought water, but it acted like oil, and made it blaze more fiercely. Budha [Buddha] afterwards extinguished it in a moment. At another time, after the jotis [jaṭila] had bathed, they were seized with a cold shivering ; but Budha [Buddha] caused a fire to approach each of them, by which they were warmed. Again, out of the usual season there was a great rain ; the waters overflowed; but when they approached Budha [Buddha], they gathered round him like a silver wall. Uruwel [Uruvela] went in a boat, thinking to rescue him; but found him in the manner described. Budha [Buddha] reflected, that from the time of the subduing of the nayā he had performed 3516 wonders ; but that still the scepticism of the fire-worshippers continued. He then said bana, and at once Uruwel [Uruvela] was overcome ; he confessed that Gotama was Budha [Buddha], and entered the path sowān [sotāpanna]. The disciples of Uruwel, and his two brothers, with their disciples, followed his example. Then Budha went to the rock Gāya, at the head of the Gāya river, and delivered, the discourse called Aditta-pariyā-sūtra [Ādittapariyāyasutta], by which the thousand priests became rahats [Arhants]." [Quelle: Hardy, Robert Spence <1803 - 1868>: A manual of Buddhism in its modern development / tranlated from Singhalese mss. by R. Spence Hardy. -- Reprint of the 1853 ed. -- Varanasi : Chowkhamba Sanskrit Series Office, 1967. -- 533 S. : 23 cm. -- (Chowkhamba Sanskrit Studies ; vol. LVI.). -- S. 188 - 191.]

80 Bimbisārāgamañcāpi Rājagahappavesanaṃ,
Veḷuvanassa gahaṇaṃ asītisāvake tathā

80.

Auch das Kommen Bimbisāra's¹, der Einzug in Rājagaha², die Entgegennahme des Veḷuvana³, sowie die achtzig Jünger⁴.

Kommentar:

Zum ganzen Vers:

"Bimasara [Bimbisāra], king of Rajagaha, becomes a Disciple of Budha [Buddha]. To fulfil the promise that he had given to Bimsara [Bimbisāra], Budha [Buddha] went to the forest of Yashti, twelve miles from Rajagaha, where he remained at the foot of a tree. The king was informed of his arrival by a forester, and with a retinue of 120,000 nobles, went to visit him. When the nobles saw Uruwel [Uruvela], who was as famous among them as the banner of the city, they knew not whether he or Budha [Buddha] was the superior, but Gotama looked in his face, and asked why he had forsaken the fire-worshippers ; in answer to which, he rose into the air, by the power of dhyāna [jhāna], did reverence to Budha [Buddha], and after performing many wonders, declared to the nobles that Budha [Buddha] was like the sun whilst he was like the fire-fly, by many other comparisons setting, forth his own inferiority. Then the ruler of the world repeated the first jātaka, called Mahanarada-kasyapa [Mahānāradakassapa Jātaka (No. 544)]. It was to this effect:—There was a king in Miyulu [Mithilā], called Angati, who had a daughter, Ruchā [Rujā]. At first he lived correctly, but one day he heard some false teachers ; who declared that there is no future world, and that the whole man at death is resolved into the four elements, the aqueous particles returning to water, the fiery particles to fire, and so forth ; after which he thought it was better to enjoy the present moment; and he therefore became cruel, and ceased to give alms. The daughter, who was able to see the events of the fourteen preceding births, went to the king; and when he asked if all things were provided for her that she required, she said, " Yes ;" and then requested the king to give her a thousand masurans, as the next day was a festival, and she wished to make an offering. But the king replied that as there is no future world, no reward of merit, it was better to enjoy herself in the present life. Ruchā [Rujā] then related what had occurred to her in former births, and the reason why she was now only a woman. Fourteen births previously she was a nobleman, but an adulterer. In the next birth she was again a noble, through the power of previous merit, and gave much alms. But when she died, she had to leave the merit thus acquired, like a mine of wealth hidden in the ground, and for her previous demerit she was born in the Rowra [Roruva] hell, where she remained 2880 kotis of years. She was next born as a vigorous ram in the country called Bhennuka ; so powerful, that the shepherds taking it by the four feet, threw it on the ground, and deprived it of its virility; which was the punishment of her former deeds. Again, she was a monkey and a draught bullock, in both of which births she had to suffer the same punishment; and was then born among savages, and was neither a male nor female. After this she was the dewi [devī] of Sekra [Sakka] ; then the wife of a libertine ; and last of all the daughter of the king. When she had related these things, the king smiled, but thought it was not right that the old should be taught by the young; and so he continued to be a sceptic. Then Ruchā [Rujā] appealed to the dewas [deva] to render her assistance, and by the power of the satcha-kiriya [saccakiriya] charm, relating the merit she had acquired in previous states of existence, summoned them to come to her aid from the other world. At this time Bodhisat [Bodhisatta] was Mahā Brahma, and in answer to the charm he assumed the form of an ascetic and came to the city, illumining the whole place with his brightness. The king asked him whence he came, and when the ascetic said that he had come from the other world, he smiled, and said, " Well, if you have come from the other world, lend me a hundred masurans, and when I go to that world I will give you a thousand." Bodhisat [Bodhisatta] replied, " When any one lends money, it must be to the rich, and he will receive his own again with interest; but if he lends to the poor, he will, from pity, allow him to keep the whole, and thus lose it; I cannot, therefore, lend you a hundred masurans, because you are poor and destitute." The king said, "You utter an untruth; does not this city, 100 miles in size, belong to me ?" Bodhisat [Bodhisatta] replied, " When you die you cannot take it with you to hell, as you will there be in unspeakable misery; you will be without raiment, and without food; you will not have a single masuran ; how then could you pay me the debt ?" As he thus set forth the misery of hell, the king trembled as if he already felt it, became alarmed, and renounced his scepticism. " That king," proceeded Budha [Buddha], "is now Uruwel [Uruvela]." At the end of this discourse, Bimsara [Bimbisāra] and eleven nahutas of nobles entered the path sowān [sotāpanna] ; a nahuta of the common people took refuge in the three gems; and as there are 10,000 in a nahuta, 120,000 persons were on this day released from the repetition of existence. At sixteen years of age Bimsara [Bimbisāra] was crowned ; he had now, on becoming an upāsaka, attained his twenty-ninth year; he rendered assistance to Budha [Buddha] during thirty-six years ; and in his sixty-fifth year attained nirwāna. When Bimsara [Bimbisāra] returned to Rājagaha, it was reported among the people that the king had heard bana, and entered the path of nirwāna. They enquired among each other, " What is this bana ? what kind of a person is Budha [Buddha] ? what can this nirwāna mean ?" As they could receive no satisfactory answer, they went to see for themselves; and the whole of the road from the city to the wihāra [vihāra] was crowded with people, a distance of twelve miles. The garden also soon became filled, so that there was not room for a single priest to move about, nor could Budha or the priests eat their food. This was perceived by Sekra [Sakka], who assumed a most beautiful form, and by his divine power cleared a space around Budha [Buddha], after which he repeated his praises in hymns. When the people saw Sekra [Sakka], they said, " Was ever so beautiful a person before seen ? what princess can it be ?" But the dewa [deva] said that he was only Budha's servant. Then Gotama went in the space cleared by Sekra [Sakak] to the city, along with a thousand disciples. The king gave alms to the priests, but said, " I cannot live unless I am near the three gems ; whether it be at a proper hour or not, I must remain near Budha; this wihāra [vihāra] of Jetawana [Jetavana] is distant; but my own garden of Weluwana [Veḷuvana] is near; it is convenient for me to go and come ; I will therefore present it to Budha [Buddha]." It was called Kalandaka-niwapa [Kalandakanivāpa], or an offering made to the squirrels : on this account. There was in a former age a king, who was accustomed to go to this place for amusement. One day he became intoxicated, and fell asleep; when a nayā, angry at the smell of liquor, approached to bite him. The dewa [deva] of a tree, who saw his danger, reflected that if the king died, the garden would be suffered to go to ruin, and he would lose his pleasant residence. He therefore assumed the form of a squirrel, and going to the king, gently made a noise near his ear, by which he awoke, and saw the danger in which he had been placed, and the way in which he had been saved. Out of gratitude, he proclaimed, by beat of drum, that no one in his dominions should kill a squirrel upon pain of death and the destruction of his race ; and he commanded that the squirrels in this garden should be regularly supplied with food. This was the reason why it was called Kalandaka-niwapa [Kalandakanivāpa]. When Bimsara [Bimbisāra] presented the garden, the earth trembled. It also trembled when the garden called Ambātaka was given by Chittra [Citta], a rich citizen of Macchikāsanda, to the priest Sadharmma; and when the Mahā Mewunā garden, in Ceylon, was presented. But the earth trembled at the presenting of no other residence. As a token of the giving over of the garden, the king poured water upon the hands of Budha [Buddha]; and from this time it became one of the principal residences of the sage. When Budha [Buddha] entered upon the possession of the wihāra [vihāra], 84,000 pretas [peta], that had not eaten anything during three whole buddhantaras, came and saw the sage, and obtained rice and water. This was their history :—In the time of Pussa Budha [Phussa Buddha], they lived near his residence as cooks. When their master told them to prepare offerings of food for Budha [Buddha], they began first to taste a little of it themselves, and then to give it to their children, (thus desecrating the sacred food). For this they were born in hell during ninety-one kalpas, and afterwards became pretas [peta]. In the time of Kakusanda Budha [Kakusandha Buddha], they came to him and said that they had not tasted a morsel of food or a drop of water from the beginning of the kalpa, at the same time praying that he would release them. Budha [Buddha] felt pity for them, though he was not able to assist them ; but he reflected that if he revealed their real condition, it would only be adding fire to fire ; and he therefore said that at a future time Konāgamana Budha [Konāgamana Buddha] would be born, to whom they must apply. But Konāgamana, on his appearance in the world, said that they must apply to Kasyapa Budha [Kassapa Buddha] ; and when he appeared, they were directed to Gotama, who would enable them to receive food. On hearing this they became joyful; it seemed to them as if they would be released on the morrow ; and from this time they looked out for his appearance, as the husbandman looks out for the rain-cloud. At midnight they now appeared to Bimsara [Bimbisāra], and informed him what they had endured. The next day the king made known to Budha [Buddha] what he had seen, who told him that they would on that day receive food. They again appeared to the king, all naked, and when he informed Budha [Buddha], the sage told him that they could only receive such things as were offered in alms to the priests. Bimsara [Bimbisāra] therefore made an offering of robes, and the next night they appeared to him in garments splendid as those of the dewas [deva]. Budha [Buddha] delivered to them the Tirokudha-sūtra [Trokuddasutta], after which they were released from the preta [peta] birth, and entered the path to nirwāna." [Quelle: Hardy, Robert Spence <1803 - 1868>: A manual of Buddhism in its modern development / tranlated from Singhalese mss. by R. Spence Hardy. -- Reprint of the 1853 ed. -- Varanasi : Chowkhamba Sanskrit Series Office, 1967. -- 533 S. : 23 cm. -- (Chowkhamba Sanskrit Studies ; vol. LVI.). -- S. 191 - 195.]

¹ Kommen Bimbisāra's: Mahāvagga I, 16: Vinayapiṭaka I, 35 - 39

"Bimbisāra King of Magadha and patron of the Buddha. He ascended the throne at the age of fifteen and reigned in Rājagaha for fifty two years. The Buddha was five years older than Bimbisāra, and it was not until fifteen years after his accession that Bimbisāra heard the Buddha preach and was converted by him. It is said (Mhv.ii.25ff.; Dpv.iii.50ff ) that the two were friends in their youth owing to the friendship which existed between their fathers. Bimbisāra's father was called Bhāti (MT.137; Dpv.iii.52); according to Tibetan sources (Rockhill, op. cit., 16) he was called Mahāpaduma and his Mother Bimbī. But according to the Pabbajā Sutta (SN.vs.405ff.; also J.i.66 and DhA.i.85; also Rockhill, p. 27) the first meeting between the Buddha and Bimbisāra took place in Rājagaha under the Pandavapabbata, only after the Buddha's Renunciation. The king, seeing the young ascetic pass below the palace windows, sent messengers after him. On learning, that he was resting after his meal, Bimbisāra followed him and offered him a place in his court. This the Buddha refused, revealing his identity. The Commentary adds (SNA.ii.386) that Bimbisāra wished him success in his quest and asked him to visit first Rājagaha as soon as he had attained Enlightenment. It was in fulfilment of this promise that the Buddha visited Rājagaha immediately after his conversion of the Tebhātika Jatilā. He stayed at the Supatittha cetiya in Latthivanuyyāna, whither Bimbisāra, accompanied by twelve nahutas of householders, went to pay to him his respects. The Buddha preached to them, and eleven nahutas, with Bimbisāra at their head, became sotāpannas. On the following day the Buddha and hiss large retinue of monks accepted the hospitality of Bimbisāra. Sakka, in the guise of a young man, preceded them to the palace, singing songs of glory of the Buddha. At the conclusion of the meal, Bimbisāra poured water from a golden jar on the Buddha's hand and dedicated Veluvana for the use of him and of his monks (Vin.i.35ff). It was this gift of Veluvana, which formed the model for Devānampiyatissa's gift of the Mahāmeghavana to Mahinda (Mhv.xv.17). The gift of Veluvana was one of the incidents sculptured in the Relic chamber of the Mahā Thūpa (Mhv.xxx.80). It may have been in Veluvana that the king built for the monks a storeyed house, fully plastered (Vin.ii.154). With the attainment of sopātatti, the king declared that all the five ambitions of his life had been fulfilled: that he might become king, that the Buddha might visit his realm, that he might wait on the Buddha, that the Buddha might teach him the doctrine, that he might understand it (Vin.i.36). According to BuA. (p. 18f.) the king became a Sotāpanna after listening to the Mahā-Nārada Jātaka. From this moment up till the time of his death, a period of thirty seven years, Bimbisāra did all in his power to help on the new religion and to further its growth. He set an example to his subjects in the practice of the precepts by taking the uposatha vows on six days, of each month (PvA.209). Bimbisāra's chief queen was Kosaladevī (q.v.), daughter of Mahākosala and sister of Pasenadi. On the day of her marriage she received, as part of her dowry, a village in Kāsi, for her bath money. Her son was Ajātasattu (also J.iii.121). Bimbisāra had other wives as well; Khemā, who, at first, would not even visit the Buddha till enticed by Bimbisāra's descriptions of the beauties of Veluvana; and the courtesan Padumavatī, who was brought from Ujjenī, with the help of a Yakkha, so that Rājagaha might not lack a Nagarasobhinī. Both these later became nuns. Padumavatī's son was Abhaya. Bimbisāra had another son by Ambapālī, known as Vimala Kondañña, and two others, by different wives, known as Sīlava and Jayasena. A daughter, Cundi, is also mentioned. Bimbisāra's death, according to the Commentaries, was a sad one (E.g., DA.i.135 ff.; see also Vin.ii.190f). Soothsayers had predicted, before the birth of Ajātasattu, that he would bring about the death of his father, for which reason his mother had wished to bring about an abortion. But Bimbisāra would not hear of this, and when the boy was born, treated him with the greatest affection (for details see Ajātasattu). When the prince came of age, Devadatta, by an exhibition of his iddhi-power, won him over to his side and persuaded him to encompass the death of his father, Bimbisāra's patronage of the Buddha being the greatest obstacle in the path of Devadatta. The plot was discovered, and Bimbisāra's ministers advised him to kill Ajātasattu, Devadatta and their associates. But Bimbisāra sent for Ajātasattu and, on hearing that he desired power, abdicated in his favour. Devadatta chided Ajātasattu for a fool. "You are like a man who puts a skin over a drum in which is a rat," and he urged on Ajātasattu the need for the destruction of Bimbisāra. But no weapon could injure Bimbisāra (probably because he was a Sotāpanna, he also had the power of judging the status of anyone by his voice – e.g., in the case of Kumbhaghosa, DhA.i.233), it was therefore decided that he should be starved to death, and with this end in view he was imprisoned in a hot house (tāpanageha) with orders that none but the mother of Ajātasattu should visit him. On her visits she took with her a golden vessel filled with food which she concealed in her clothes. When this was discovered she took food in her head dress (molī), and, later, she was obliged to take what food she could conceal in her footgear. But all these ways were discovered, and then the queen visited Bimbisāra after having bathed in scented water and smeared her person with catumadhura (the four kinds of sweets). The king licked her person and that was his only sustenance. In the end the visits of the queen were forbidden; but the king continued to live by walking about his cell meditating. Ajātasattu, hearing of this, sent barbers to cut open his feet, fill the wounds with salt and vinegar, and burn them with coals. It is said that when the barbers appeared Bimbisāra thought his son had relented and had sent them to shave him and cut his hair. But on learning their real purpose, he showed not the least resentment and let them do their work, much against their will. (In a previous birth he had walked about in the courtyard of a cetiya with shoes on, hence this punishment!) Soon after, Bimbisāra died, and was reborn in the Cātummahārājika world as a Yakkha named Janavasabbha, in the retinue of Vessavana. The Janavasabha Sutta records an account of a visit paid by Janavasabha to the Buddha some time after. A son was born to Ajātasattu on the day of Bimbisāra's death. The joy be experienced at the birth of his son made him realize something of the affection his own father must have felt for him, and he questioned his mother. She told him stories of his childhood, and he repented, rather belatedly, of his folly and cruelty. Soon after, his mother died of grief, and her death gave rise to the protracted war between Ajātasattu and Pasenadi, as mentioned elsewhere (J.ii.237, 403). The books contain no mention of any special sermons preached by the Buddha to Bimbisāra nor of any questions asked by him of the Buddha.  When he heard that the Buddha intended to perform a miracle, although he had ordered his disciples to refrain from doing so, Bimbisāra had doubts about the propriety of this and questioned the Buddha who set his doubts at rest (DhA.iii.204; J.iii.263f.). It was also at the request of Bimbisāra that the Buddha established the custom of the monks assembling on the first, eighth, fourteenth and fifteenth days of each month (Vin.i.101f.). Perhaps, like Anāthapindika, his equal in devotion to the Buddha, he refrained from giving the Buddha extra trouble, or perhaps the affairs of his kingdom, which was three hundred leagues in extent, did not permit him enough leisure for frequent visits to the Buddha. (DhA.iii.205; the kingdom included eighty thousand villages, gāma, Vin.i.179). It is said that he once visited four monks -  Godhika, Subāhu, Valliya and Uttiya -  and invited them to spend the rainy season at Rājagaha. He built for them four huts, but forgot to have them roofed, with the result that the gods withheld the rains until the king remembered the omission (ThagA.i.125). He similarly forgot his promise to give Pilindavaccha a park keeper, if the Buddha would sanction such a gift. Five hundred days later he remembered his promise and to make amends, gave five hundred park keepers with a special village for their residence, called ārāmikagāma or Pilindagāma (Vin.i.207f.). Bimbisāra's affection for the Buddha was unbounded. When the Licchavis sent Mahāli, who was a member of Bimbisāra's retinue, to beg the Buddha to visit Vesāli, Bimbisāra did not himself try to persuade the Buddha to do so, but when the Buddha agreed to go he repaired the whole road from Rājagaha to the Ganges -  a distance of five leagues - for the Buddha to walk upon; he erected a rest house at the end of each league, and spread flowers of five different colours knee deep along the whole way. Two parasols were provided for the Buddha and one for each monk. The king himself accompanied the Buddha in order to look after him, offering him flowers and perfume and all requisites throughout the journey, which lasted five days. Arrived at the river, he fastened two boats together decked with flowers and jewels and followed the Buddha's boat into the water up to his neck. When the Buddha had gone, the king set up an encampment on the river bank, awaiting his return; he then escorted him back to Rājagaha with similar pomp and ceremony (DhA.iii.438 ff). Great cordiality existed between Bimbisāra and Pasenadi. They were connected by marriage, each having married a sister of the other. Pasenadi once visited Bimbisāra in order to obtain from him a person of unbounded wealth (amitabhoga) for his kingdom. Bimbisāra had five such -  Jotiya, Jatila, Mendaka, Punnaka and Kākavaliya; but Pasenadi had none. The request was granted, and Mendaka's son, Dhanañjaya, was sent back to Kosala with Pasenadi (DhA.i.385f.; AA.i.220). Some of these were richer than Bimbisāra -  e.g., Jotiya (q.v.), whose house was built entirely of jewels while the king's palace was of wood; but the king showed no jealousy (DhA.iv.211). Bimbisāra also maintained friendly relations with other kings, such as Pukkasāti, king of Takkasilā, Candappajjota, king of Ujjenī, to whom he sent his own physician Jīvaka to tend in his illness -  and Rudrāyana of Roruka (Dvy.545). Among the ministers and personal retinue of Bimbisāra are mentioned Soṇa-Kolvisa, the flower gatherer Sumana who supplied the king with eight measures of jasmine flowers, the minister Koliya, the treasurer Kumbbaghosaka and his physician Jīvaka. The last named was discovered for him by the prince Abhaya when he was suffering from a fistula. The king's garments were stained with blood and his queens mocked him. Jīvaka cured the king with one single anointing; the king offered him the ornaments of the five hundred women of the palace, and when he refused to take these, he was appointed physician to the king, the women of the seraglio and the fraternity of monks under the Buddha (Vin.i.272f). When Dhammadinnā wished to leave the world, Bimbisāra gave her, at her husband's request, a golden palanquin and allowed her to go round the city in procession (MA.i.516). Bimbisāra is generally referred to as Seniya Bimbisāra. The Commentaries explain Seniya as meaning "possessed of a large following" or as "belonging to the Seniyagotta," and Bimbisāra as meaning "of a golden colour," bimbī meaning gold (e.g., UdA.104). According to Tibetan sources, Bimbī was the name of his mother, and from this his own name was derived; but another reason was that he was radiant like the morning sun (Rockhill 16,  See also MA.i.292). In the time of Phussa Buddha, when the Buddha's three step brothers, sons of King Jayasena, obtained their father's leave to entertain the Buddha for three months, Bimbisāra, then head of a certain district, looked after all the arrangements. His associates in this task were born as petas, and he gave alms to the Buddha in their name in order to relieve their sufferings. See Tirokudda Sutta, also PvA.21ff.; for his intercession on behalf of another pets. see PvA.89. During his lifetime, Bimbisāra was considered the happiest of men, but the Buddha declared (e.g., M.i.95) that he himself was far happier than the king. The kahāpana in use in Rājagaha during Bimbisāra's time was the standard of money adopted by the Buddha in the formation of those rules into which the matter of money entered (Sp.ii.297). Bimbisāra had a white banner and one of his epithets was Pandaraketu (Thag.vs.64; ThagA.i.147). Nothing is said about his future destiny, but he is represented in the Janavasabha Sutta (D.ii.206) as expressing the wish to become a Sakadāgāmī, and this wish may have been fulfilled." [Quelle: Malalasekera, G. P. <1899 - 1973>: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- 2 vol. -- 1163, 1370 S. -- ISBN 0860132692. -- s. v.]

² Einzug in Rājagaha: Mahāvagga I, 16: Vinayapiṭaka I, 35

³ Entgegennahme des Veḷuvana: Mahāvagga I, 16: Vinayapiṭaka I, 39

"Veḷuvana. A park near Rājagaha, the pleasure garden of Bimbisāra. When the Buddha first visited Rājagaha, after his Enlightenment, he stayed at the Latthivanuyyāna (Vin.i.35). 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 exposed 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. Vin.i.39f.; according to BuA. (19; cf. ApA.i.75) the earth trembled when the water - poured over the Buddha's hand by Bimbisāra in dedication of Veluvana -  fell on the earth. This was the only ārāma in Jambudīpa, the dedication of which was accompanied by a tremor of the earth. It was the dedication of Veluvana which was quoted as precedent by Mahinda, when he decided to accept the Mahāmeghavana, at Anurādhapura, from Devānampiyatissa (Mhv.xv.17). The Buddha at once went to stay there, and it was during this stay that Sāriputta and Moggallāna joined the Order. Vin.i.42. Kalandakanivāpa (q.v.) is the place nearly always mentioned as the spot where the Buddha stayed in Veluvana. There many Vinaya rules were passed -  e.g., on the keeping of the vassa (Vin.i.137), the use of food cooked in the monastery (Vin.i.210f), the picking of edible (kappiya) fruit in the absence of any layman from whom permission to do so could be obtained (Vin.i.212), surgical operations on monks (Vin.i.215f), the eating of sugar (Vin.i.226), the rubbing of various parts of the body against wood (Vin.ii.105), the use of the kinds of dwelling (Vin.ii.146) and the use of gold and silver (Vin.ii.196). During the Buddha's stay at Veluvana, Dabba Mallaputta, at his own request, was appointed regulator of lodgings and apportioner of rations, (Vin.ii.74. The Buddha was at Veluvana when Dabba also decided to die. He went there to take leave of the Buddha, Ud.viii.9) and Sāriputta and Moggallāna brought back the five hundred monks whom Devadatta had enticed away to Gayāsīsa (Vin.ii.200). The Buddha spent the second, third, and fourth vassas at Veluvana. BuA.3; it was while the Buddha was at Veluvana that Devadatta attempted to kill him by causing Nālāgiri to be let loose against him (J.v.335). It was a very peaceful place, and monks, who had taken part in the first Convocation, rested there, in Kalandakanivāpa, after their exertions. It was there that they met Purāna, who refused to acknowledge the authenticity of their Recital (Vin.ii.289f). Numerous Jātakas were recited at Veluvana -  e.g., Asampadāna, Upahāna, Ubhatobhattha, Kandagalaka, Kālabāhu, Kukkuta, Kumbhila, Kurunga, Kurungamiga, Giridanta, Guttila, Culladhammapāla, Cūlahamsa, Cūlanandiya, Jambu, Tayodhamma, Thusa, Dummedha, Dūbhiyamakkata, Dhammaddhaja, Nigrodha, Parantapa, Pucimanda, Mangala, Manicora, Manoja, Mahākapi, Mahāhamsa, Mūsika, Romaka, Rohantamiga, Ruru, Lakkhana, Latukika, Vānara, Vānarinda, Vinīlaka, Virocana, Saccankura, Sañjīva, Sabbadātha, Sarabhanga, Sāliya, Sigāla, Sīlavanāga, Suvannakakkata, Hamsa and Hāritamātā. Most of these refer to Devadatta, some to Ajātasattu, and some to Ananda's attempt to sacrifice his life for the Buddha. The books mention, in addition, various suttas which were preached there. Among those who visited the Buddha at Veluvana were several devaputtas: Dīghalattha, Nandana, Candana, Sudatta, Subrahmā, Asama, Sahali, Ninka, Akotaka, Vetambari and Mānavagāmiya; also the Dhanañjanī brahmin; the Bhāradvājas: Akkosaka, Asurinda, Bilangika, Aggika, Acela Kassapa, Susīma; the thirty monks from Pāvā (S.ii.187); Theras, like Mahākappina Aññākondañña (just before his death); Soṇagahapatiputta, Samiddhi, Moliya Sīvaka, Tālaputa, Manicūlaka, Mahācunda (during his illness), (S.v.181) Visākha (after his visit to Dhammadīnnā, who preached to him the Culla Vedalla Sutta), Abhayarājakumāra, Gulissāni, Vacchagotta, Bhūmija, Samiddhi, Aciravata, Sabhiya, Vassaka, Suppabuddha, Pilindavaccha, Jānussoni and the princess Cundī; also Bimbisāra's wife, Khemā, who went to Veluvana because she had heard so much of its beauty. Sāriputta and Ananda visited the Buddha there on several occasions, sometimes alone, sometimes in the company of others, and Ananda lived there for some time after the Buddha's death, and during his stay there preached the Gopakamoggallāna Sutta. Sāriputta is mentioned as having held discussions there with, among others, Candikāputta and Lāludāyī. A sermon preached by Mahā Kassapa to the monks at Veluvana is given at A.v.161ff.; for other suttas preached by the Buddha, see also S.i.231; ii.32, 183, 242, 254; iv.20; v.446; Ud.iv.9. It is said that Māra visited Veluvana several times (E.g., S.i.106f ) in order to work his will on the Buddha. The Buddha was there when three of the monks committed suicide -  Vakkali, Godhika and Channa -  and he had to pronounce them free from blame. News was brought to the Buddha, at Veluvana, of the illness of three of his disciples -  Assaji, Moggallāna and Dīghāvu -  and he set out to visit them and comfort them with talks on the doctrine. Near Veluvana was a Paribbājaka Rāma, where the Buddha sometimes went with some of his disciples in the course of his alms rounds. Two of his discussions there are recorded in the Cūla- and Mahā Sakuladāyī Suttas. During the Buddha's lifetime, two thūpas were erected at the gate of Veluvana, one containing the relics of Aññā Kondañña (SA.i.219), and the other those of Moggallāna (J.v.127). Veluvana was so called because it was surrounded by bamboos (velu). It was surrounded by a wall, eighteen cubits high, holding a gateway and towers (SNA.ii.419; Sp.iii.576). After the Buddha's death, Dāsaka, Upāli's pupil, lived at Veluvana, and there ordained Sonaka with fifty five companions. From there Sonaka went to the Kukkutārāma. (Mhv.v.115 f, 122; Dpv.iv.39). The dedication of Veluvana was among the scenes depicted in the Relic Chamber of the Mahā Thūpa (Mhv.xxx.80). On one side of the main building of the Veluvana vihāra was a building called Ambalatthika (MA.ii.635). There was also a senāsana, built for the use of monks practising austerities (MA.ii.932). It is said that, after death, Vassakāra was born as a monkey in Veluvana and answered to his name. He had been told during his lifetime that this destiny awaited him, and therefore took the precaution of seeing that the place was well supplied with fruit trees (MA.ii.854). According to Hiouen Thsang (Beal, op. cit., ii.159), the Kalandaka nivāpa (Karandavenuvana, as he calls it) lay one li to the north of Rājagaha." [Quelle: Malalasekera, G. P. <1899 - 1973>: Dictionary of Pāli proper names. -- Nachdruck der A usgabe 1938. -- London : Pali Text Society, 1974. -- 2 vol. -- 1163, 1370 S. -- ISBN 0860132692. -- s. v.]

⁴ achtzig Jünger (sāvaka): die achtzig "Spitzen der Jüngerschaft", wie sie im Etadaggavagga des Aṅguttaranikāya (I, 14: A I, 23 - 26) aufgezählt werden. Dort werden 47 Mönche, 13 Nonnen, 10 Laienanhänger und 10 Laienanhängerinnen aufgezählt, die in jeweils einer Kategorie die Herausragenden sind.

Etadaggapāḷi (Sāvatthi nidānaṃ:) Vaggo paṭhamo. Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ rattaññūnaṃ yadidaṃ Aññākoṇḍañño, Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ mahāpaññānaṃ yadidaṃ Sāriputto, Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ iddhimantānaṃ yadidaṃ Mahāmoggallāno, Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ dhutavādānaṃ yadidaṃ Mahākassapo, Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ dibbacakkhukānaṃ yadidaṃ Anuruddho, Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ uccākulikānaṃ yadidaṃ Bhaddiyo , Kāḷigodhāya putto, Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ mañjussarānaṃ yadidaṃ Lakuṇaṭakabhaddiyo, Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ sīhanādīkānaṃ yadidaṃ Piṇḍolabhāradvājo, Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ dhammakathikānaṃ yadidaṃ Puṇṇo Mantāṇiputto, Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ saṃkhittena bhāsitassa vitthārena atthaṃ vibhajantānaṃ yadidaṃ Mahākaccāno ti Vaggo paṭhamo. Vaggo dutiyo. Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ manomayaṃ kāyaṃ abhinimmiṇantānaṃ yadidaṃ Cullapanthako, Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ cetovivaṭṭakusalānaṃ yadidaṃ Cullapanthako, Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ saññāvivaṭṭakusalānaṃ yadidaṃ Mahāpanthako, Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ araṇavihārīnaṃ yadidaṃ Subhūti, Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ dakkhiṇeyyānaṃ yadidaṃ Subhūti, Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ āraññakānaṃ yadidaṃ Revato Khadiravaniyo, Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ jhāyīnaṃ yadidaṃ Kaṅkhārevato, Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ āraddhaviriyānaṃ yadidaṃ Soṇo Koḷivīso, Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ kalyāṇavākkaraṇānaṃ yadidaṃ Soṇo Kuṭikaṇṇo, Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ lābhīnaṃ yadidaṃ Sīvalī, Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ saddhādhimuttānaṃ yadidaṃ Vakkalī ti Vaggo dutiyo Vaggo tatiyo. Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ sikkhākāmānaṃ yadidaṃ Rāhulo. Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ saddhāpabbajitānaṃ yadidaṃ Raṭṭhapālo Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ paṭhamaṃ salākaṃ gaṇhantānaṃ yadidaṃ Kuṇḍadhāno, Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ paṭibhānavantānaṃ yadidaṃ Vaṅgīso, Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ samantapāsādikānaṃ yadidaṃ Upaseno Vaṅgantaputto, Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ senāsanapaññāpakānaṃ yadidaṃ Dabbo Mallaputto, Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ devatānaṃ piyamanāpānaṃ yadidaṃ Piḷindivaccho, Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ khippābhiññānaṃ yadidaṃ Bāhiyo Dārucīriyo, Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ cittakathikānaṃ yadidaṃ Kumārakassapo, Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ paṭisambhidāppattānaṃ yadidaṃ Mahākoṭṭhito ti Vaggo tatiyo. Vaggo catuttho. Etadaggaṃ bhikkhave mama sāvakaṃ bhikkhūnaṃ bahussutānaṃ yadidaṃ Ānando, Etadaggaṃ bhikkhave mama sāvakaṃ bhikkhūnaṃ satimantānaṃ yadidaṃ Ānando, Etadaggaṃ bhikkhave mama sāvakaṃ bhikkhūnaṃ gatimantānaṃ yadidaṃ Ānando, Etadaggaṃ bhikkhave mama sāvakaṃ bhikkhūnaṃ dhitimantānaṃ yadidaṃ Ānando, Etadaggaṃ bhikkhave mama sāvakaṃ bhikkhūnaṃ upaṭṭhākānaṃ yadidaṃ Ānando, Etadaggaṃ bhikkhave mama sāvakaṃ bhikkhūnaṃ mahāparisānaṃ yadidaṃ Uruvelakassapo, Etadaggaṃ bhikkhave mama sāvakaṃ bhikkhūnaṃ kulappasādakānaṃ yadidaṃ Kāludāyi, Etadaggaṃ bhikkhave mama sāvakaṃ bhikkhūnaṃ appābādhānaṃ yadidaṃ Bakkulo, Etadaggaṃ bhikkhave mama sāvakaṃ bhikkhūnaṃ pubbe nivāsaṃ anussarantānaṃ yadidaṃ Sobhito, Etadaggaṃ bhikkhave mama sāvakaṃ bhikkhūnaṃ vinayadharānaṃ yadidaṃ Upāli, Etadaggaṃ bhikkhave mama sāvakaṃ bhikkhūnaṃ bhikkhunovādakānaṃ yadidaṃ Nandako, Etadaggaṃ bhikkhave mama sāvakaṃ bhikkhūnaṃ indriyesu guttadvārānaṃ yadidaṃ Nando, Etadaggaṃ bhikkhave mama sāvakaṃ bhikkhūnaṃ bhikkhuovādakānaṃ yadidaṃ Mahākappino, Etadaggaṃ bhikkhave mama sāvakaṃ bhikkhūnaṃ tejodhātu kusalānaṃ yadidaṃ Sāgato, Etadaggaṃ bhikkhave mama sāvakaṃ bhikkhūnaṃ paṭibhāneyyakānaṃ yadidaṃ Rādho, Etadaggaṃ bhikkhave mama sāvakaṃ bhikkhūnaṃ lūkhacīvaradharānaṃ yadidaṃ mogharājā ti Vaggo catuttho. Vaggo pañcamo. Etadaggaṃ bhikkhave mama sāvikānaṃ bhikkhunīnaṃ rattaññūnaṃ yadidaṃ Mahāpajāpatīgotamī, Etadaggaṃ bhikkhave mama sāvikānaṃ bhikkhunīnaṃ mahā paññānaṃ yadidaṃ Khemā, Etadaggaṃ bhikkhave mama sāvikānaṃ bhikkhunīnaṃ iddhimantīnaṃ yadidaṃ Uppalavaṇṇā, Etadaggaṃ bhikkhave mama sāvikānaṃ bhikkhunīnaṃ vinayadharānaṃ yadidaṃ Paṭācārā, Etadaggaṃ bhikkhave mama sāvikānaṃ bhikkhunīnaṃ dhammakathikānaṃ yadidaṃ Dhammadinnā, Etadaggaṃ bhikkhave mama sāvikānaṃ bhikkhunīnaṃ jhāyīnaṃ yadidaṃ Nandā, Etadaggaṃ bhikkhave mama sāvikānaṃ bhikkhunīnaṃ āraddhaviriyānaṃ yadidaṃ Soṇā, Etadaggaṃ bhikkhave mama sāvikānaṃ bhikkhunīnaṃ dibbacakkhukānaṃ yadidaṃ Sakulā, Etadaggaṃ bhikkhave mama sāvikānaṃ bhikkhunīnaṃ khippābhiññānaṃ yadidaṃ Bhaddākuṇaḍalakesā, Etadaggaṃ bhikkhave mama sāvikānaṃ bhikkhunīnaṃ pubbenivāsaṃ anussarantīnaṃ yadidaṃ Bhaddākāpilāni, Etadaggaṃ bhikkhave mama sāvikānaṃ bhikkhunīnaṃ mahābhiññappattānaṃ yadidaṃ Bhaddakaccānā, Etadaggaṃ bhikkhave mama sāvikānaṃ bhikkhunīnaṃ lūkhacīvaradharānaṃ yadidaṃ Kisāgotamī, Etadaggaṃ bhikkhave mama sāvikānaṃ bhikkhunīnaṃ saddhādhimuttānaṃ yadidaṃ Sigālamātā ti Vaggo pañcamo. Vaggo chaṭṭho. Etadaggaṃ bhikkhave mama sāvakānaṃ upāsakānaṃ paṭhamaṃ saraṇaṃ gacchantānaṃ yadidaṃ Tapussabhallikā vāṇijā, Etadaggaṃ bhikkhave mama sāvakānaṃ upāsakānaṃ dāyakānaṃ yadidaṃ Sudatto gahapati Anāthapiṇḍiko, Etadaggaṃ bhikkhave mama sāvakānaṃ upāsakānaṃ dhammakathikānaṃ yadidaṃ Citto gahapati Macchikāsaṇḍiko, Etadaggaṃ bhikkhave mama sāvakānaṃ upāsakānaṃ catūhi saṅgahavatthūhi parisaṃ saṃgaṇhantānaṃ yadidaṃ Hatthako Ālavako, Etadaggaṃ bhikkhave mama sāvakānaṃ upāsakānaṃ paṇītadāyakānaṃ yadidaṃ Mahānāmo Sakko, Etadaggaṃ bhikkhave mama sāvakānaṃ upāsakānaṃ manāpadāyakānaṃ yadidaṃ Uggo gahapati Vesāliko, Etadaggaṃ bhikkhave mama sāvakānaṃ upāsakānaṃ saṃghupaṭṭhākānaṃ yadidaṃ Uggato gahapati, Etadaggaṃ bhikkhave mama sāvakānaṃ upāsakānaṃ aveccappasannānaṃ yadidaṃ Sūro Ambaṭṭho, Etadaggaṃ bhikkhave mama sāvakānaṃ upāsakānaṃ puggalappasannānaṃ yadidaṃ Jīvako Komārabhacco, Etadaggaṃ bhikkhave mama sāvakānaṃ upāsakānaṃ vissāsakānaṃ yadidaṃ Nakulapitā gahapatī ti Vaggo chaṭṭho Vaggo sattamo. Etadaggaṃ bhikkhave mama sāvikānaṃ upāsikānaṃ paṭhamaṃ saraṇaṃ gacchantīnaṃ yadidaṃ Sujātā Senānīdhītā, Etadaggaṃ bhikkhave mama sāvikānaṃ upāsikānaṃ dāyikānaṃ yadidaṃ Visākhā Migāramātā, Etadaggaṃ bhikkhave mama sāvikānaṃ upāsikānaṃ bahussutānaṃ yadidaṃ Khujjuttarā, Etadaggaṃ bhikkhave mama sāvikānaṃ upāsikānaṃ mettāvihārīnaṃ yadidaṃ Sāmāvatī, Etadaggaṃ bhikkhave mama sāvikānaṃ upāsikānaṃ jhāyīnaṃ yadidaṃ Uttarā Nandamātā, Etadaggaṃ bhikkhave mama sāvikānaṃ upāsikānaṃ paṇītadāyikānaṃ yadidaṃ Suppavāsā Koliyadhītā, Etadaggaṃ bhikkhave mama sāvikānaṃ upāsikānaṃ gilānupaṭṭhākīnaṃ yadidaṃ Suppiyā upāsikā, Etadaggaṃ bhikkhave mama sāvikānaṃ upāsikānaṃ aveccappasannānaṃ yadidaṃ Kātiyānī, Etadaggaṃ bhikkhave mama sāvikānaṃ upāsikānaṃ vissāsikānaṃ yadidaṃ Nakulamātā gahapatānī, Etadaggaṃ bhikkhave mama sāvikānaṃ upāsikānaṃ anussavappasannānaṃ yadidaṃ Kāḷī upāsikā Kuraragharikā ti  Vaggo sattamo.	Die Spitzen der Jüngerschaft (I. Mönche) a) An der Spitze meiner an Ordensjahren ältesten Mönchs-Jünger steht Aññā-kondañña; an der Spitze der Weisheitsmächtigen: Sāriputta, der Magiegewaltigen: Mahā-Moggallāna, der Lehrer in strikter Asketenübung: Mahā-Kassapa, der mit Himmlischem Auge Begabten: Anuruddha, der aus vornehmem Hause Stammenden: Bhaddiya, der Sohn der Kāḷigodhā, der mit lieblicher Stimme Begabten: Bhaddiya, der Zwerg, der den Löwenruf Erhebenden: Piṇḍola-Bhāradvāja, der Lehrredner: Puṇṇa Mantāniputta (der Sohn der Mantāni), derer, die kurze Darlegungen ausführlich erklären können: Mahā-Kaccāna. b) An der Spitze meiner Mönchs-Jünger, die einen geisterzeugten Körper erschaffen können, steht Cūḷa-Panthaka, derer, die geschickt sind, in meditativer Geistigkeit Abkehr zu vollziehen: Cūḷa-Panthaka, derer, die geschickt sind, von Wahrnehmungsbildern Abkehr zu vollziehen: Mahā-Panthaka, der in Streitlosigkeit Weilenden: Subhūti, der Gaben würdigen: Subhūti, der Waldeinsiedler: Revata-Khadiravaniya ('R. vom Akazienwald'), der sich Vertiefenden: Kaṅkhā-Revata ('R. der Zweifler'), der Willensstarken: Soṇa der Kolivīser, der schön Vortragenden: Soṇa Kūtikaṇṇa, der Almosenempfānger: Sīvalī, der Vertrauensergebenen: Vakkalī. c) An der Spitze meiner übungseifrigen Mönchs-Jünger steht Rāhula, der vertrauensvoll in die Hauslosigkeit Gezogenen: Raṭṭhapāla, derer, die zuerst Zuweisungen für regelmāßiges Almosenmahl erhielten: Kuṇḍa-Dhāna, der Schlagfertigen: Vaṅgīsa, der stets Anmutigen: Upasena, der Sohn des Vaganta, der Wohnstatt-Zuweiser: Dabba der Maller, derer, die den Himmelswesen lieb und teuer sind: Piliṇḍa-Vaccha, der schnell Auffassenden: Bāhiya Dāruciriya, der glānzenden Redner: Kumāra-Kassapa, der die vier Analytischen Wissen Besitzenden: Mahā-Koṭṭhita. d) An der Spitze meiner wissensreichen Mönchs-Jünger steht Ānanda. der Gedächtnisstarken: Ānanda, der die Textfolge Beherrschenden: Ānanda, der geistig Regen: Ānanda, der aufwartenden Mönche: Ānanda, der eine große Schülerschar Besitzenden: Uruvela-Kassapa, derer, die in den Familien Vertrauen erzeugen können: Kāḷudāyī, der selten Erkrankten: Bakkula, der sich an früheres Dasein Erinnernden: Sobhita, der Kenner der Ordenszucht: Upāli, der Unterweiser der Nonnen: Nandaka, der die Sinnentore Bewachenden: Nanda, der Unterweiser der Mönche: Mahā-Kappina, der das Feuer-Element Meisternden: Sāgata, der scharfsinnig Fragenden: Rādha, der grobes Gewand Tragenden: Mogharāja. (II. Nonnen) e) An der Spitze meiner an Ordensjahren ältesten Nonnen-Jüngerinnen steht Mahā-Pajāpati Gotamī, der Weisheitsmächtigen: Khemā, der Magiegewaltigen: Uppalavaṇṇā, der Kenner der Ordenszucht: Paṭācārā, der Lehrrednerinnen: Dhammadinnā, der sich Vertiefenden: Nandā, der Willensstarken: Soṇā, der das Himmlische Auge Besitzenden: Sakulā, der schnell Auffassenden: Bhaddā Kuṇḍalakesā, der sich an früheres Dasein Erinnernden: Bhaddā Kāpilānī, der grobes Gewand Tragenden: Kisā Gotamī, der Vertrauensergebenen: Sigāla Mātā. (III. Laienjünger) f) An der Spitze meiner Laienjünger, die zuerst die Zuflucht nahmen, stehen die Kaufleute Tapussa und Bhallika, der Spender: der Hausvater Sudatta, (genannt) Anāthapiṇḍika, der Lehrredner: der Hausvater Citta aus Macchikasaṇḍa, derer, die sich durch die vier Gunsterweisungen Anhänger gewinnen: Hatthaka aus Āḷavi, der Spender erlesener Speisen: Mahānāma der Sakker, der anhänglichen Spender: der Hausvater Ugga aus Vesāli, der Unterstützer der Mönchsgemeinde: der Hausvater Ugga aus Elefantendorf (Hatthigāma), der unerschütterliches Vertrauen Besitzenden: Sūra Ambaṭṭha, der unter den Menschen Beliebten: Jīvaka Komārabhacca, der Getreuen: der Hausvater Nakulapitā. (IV. Laienjūngerinnen) g) An der Spitze meiner Laienjüngerinnen, die zuerst die Zuflucht nahmen, steht Sujātā, die Tochter Senānis, der Spenderinnen: Visākhā, die Mutter Migāras, der Wissensreichen: Uttarā, die Bucklige, der in Güte Weilenden: Sāmavatī, der sich Vertiefenden: Uttarā, die Mutter des Nanda, der Spenderinnen erlesener Speise: Suppavāsā die Koliyerin, der für die Kranken Sorgenden: Suppiyā, die Laienjüngerin, der unerschütterliches Vertrauen Besitzenden: Kātiyānī, der Getreuen: die Hausmutter Nakulamātā, der durch bloßes Zuhören Vertrauenden: Kālī, die Laienjüngerin aus Kuraraghara." [Übersetzt von Nyanatiloka <1878-1957>: Die Lehrreden des Buddha aus der Angereihten Sammlung = Anguttara-Nikāya / aus dem Pāli übersetzt von Nyanatiloka. -- 3., revidierte Neuauflage. -- Köln : DuMont Schauberg. -- Bd. 1. --  ©1969. -- S. 27 - 29.]
"Das kanonische Kapitel über die großen Schüler ist äußerst kurz, denn es erwähnt nur die Kategorie und den Namen des Jüngers, der in dem betreffenden Bereich als Erster zu betrachten ist. Erst durch die Pāli-Kommentare und besonders durch den Kommentar über die Etadaggavagga lernen wir die Hintergründe dieser Ernennungen kennen. Diese Kommentare stammen ohne Zweifel aus einer späteren Zeit als die Suttas, und obwohl sie dies durch eine Mischung aus Legende und Übertreibung erkennen lassen, zeigen sie doch deutlich, dass die im Kanon erwähnten Ernennungen in jedem Fall den Endpunkt einer geistigen Entwicklung darstellen, die lange vorher begann. Auch wenn sich die Geschichten in ihren Einzelheiten unterscheiden, folgen sie doch demselben Paradigma. Während der Weisung eines vergangenen Buddha sieht einer seiner Anhänger, wie er einen Jünger für ein Gebiet bestimmt. Anstatt nun unmittelbar nach dem überirdischen Pfad unter jenem Buddha zu suchen, richtet er sein Bestreben (patthanā, abhinīhāra) darauf, unter einem künftigen Buddha die Stellung einzunehmen, die ihm vorherbestimmt ist. Um sich auf die Verkündigung dieses eigenen Trachtens vorzubereiten, bringt der Schüler dem Buddha und seinem Saṅgha reichlich Opfergaben dar, huldigt dem Meister zu dessen Füßen und tut schließlich die Entscheidung seines Herzens kund. Der Erleuchtete richtet daraufhin seinen Geist in die Zukunft und sieht durch seine Allwissenheit, dass dieses Streben unter einem künftigen Buddha namens Gotama Erfolg haben wird. Daraufhin trifft er die Vorhersage (veyyākarana), dass sich das Streben des Jüngers erfüllen wird. Im Fall der beiden Hauptjünger Sāriputta und Mahāmoggallāna geht das ursprüngliche Streben auf den vergangenen Buddha Anomadassī zurück, den achtzehnten Buddha vor Gotama. Im Falle der anderen großen Jünger erfolgte die Verkündigung unter Buddha Padumuttara, dem fünfzehnten Buddha vor Gotama. Nach der Verkündigung der Aspiration und dem Erhalt der Voraussage muss der künftige Edle Jünger viele aufeinander folgende Existenzen der Ansammlung von Verdiensten und dem für die Vollendung notwendigen Wissen widmen. Dies erfordert die nachhaltige Übung in den zehn vollkommenen Tugenden, die in Pāli Pāramīs heißen. Sie entsprechen den Pāramitās des Sanskrit. Die Pāli-Quellen nennen folgende zehn Pāramīs: Gebefreudigkeit, Sittlichkeit, Verzicht, Weisheit, Energie, Geduld, Wahrhaftigkeit, Entschiedenheit, Barmherzigkeit und Gleichmut." [Quelle: Bodhi <Bhikkhu> <1944 - >. -- In: Nyanaponika <Thera> <1901 - 1994> ; Hecker, Hellmuth <1923 ->: Die Jünger Buddhas : Leben, Werk und Vermächtnis der vierundzwanzig bedeutendsten Schüler und Schülerinnen des Erwachten / Nyanaponika Thera/Hellmuth Hecker. Hrsg. und eingel. von Bhikkhu Bodhi. Aus dem Engl. von Marcus Würmli. -- Bern [u.a.] : Barth, 2000. -- 413 S. ; 25 cm. -- Originaltitel: Great disciples of the Buddha (1997). -- ISBN: 3-502-61019-3. -- {Wenn Sie HIER klicken, können Sie dieses Buch  bei amazon.de bestellen}]
"Anmerkungen zu Text 24 des Einer-Buchs: DIE SPITZEN DER JÜNGERSCHAFT I. Mönche Aññā-Kondañña war einer jener fünf Asketen, die sich zusammen mit dem nach Erlösung ringenden Bodhisatta (dem künftigen Buddha) der Selbstkasteiung widmeten. Sie waren die ersten, denen der Buddha nach seiner Erleuchtung die Lehre darlegte. Unmittelbar nach dieser Lehrpredigt war es Kondañña als erster, der den Stromeintritt, die erste Heiligkeitsstufe, erreichte; und nach ihm die vier anderen, nämlich Vappa, Bhaddiya, Mahānāma und Assaji. Sāriputta und Mahā-Moggallāna waren die beiden Hauptjünger des Buddha. Beide waren älter als der Buddha. Sāriputta ('Sohn der Sāri') wurde geboren in einem Dorfe namens Upatissa bei Rājagaha, weshalb ihn seine Mutter meist den Upatisser nannte. Auch Moggallāna wurde bei Rājagaha geboren in einem Dorfe namens Kolita, wonach er später der Koliter genannt wurde. Beide gehörten der Brahmanenkaste an. Vor ihrer Bekehrung zur Lehre des Buddha waren die beiden jungen Freunde Anhänger des Wander-Asketen Sañjaya. Das Ziel ihres Strebens war, den Pfad zum Todlosen zu finden. Als Sāriputta eines Tages den erst kürzlich ins Mönchtum aufgenommenen Assaji (s. o.) beim Almosengang erblickte, wurde er von dem verklärten Aussehen und würdigen Benehmen des Mönches so beeindruckt, dass er ihn nach seinem Meister und dessen Lehre fragte. Assaji antwortete ihm, dass sein Meister der große Mönch aus dem Sakyerstamme sei; er selber aber sei erst kürzlich aufgenommen worden und kenne seine Lehre daher noch nicht in ihrem ganzen Umfang, könne ihm aber ihr Wesentliches sagen. Und er kündete ihm den berühmt gewordenen Vers, der die Quintessenz der ganzen Lehre enthält: »Von allen Dingen, die bedingt entstanden, Hat der Vollendete die Ursache erklärt, Und auch wie diese zur Erlöschung kommen: Das ist es, was der große Mönch uns hat gelehrt.« Das genügte dem Sāriputta, die große Wahrheit zutiefst zu durchdringen: 'Alles was dem Entstehen unterworfen ist, ist auch dem Vergehen unterworfen'. Kraft dieser Einsicht erreichte er die erste Heiligkeitsstufe, den 'Stromeintritt'; und so auch sein Freund, Mahā-Moggallāna, nachdem er diese Strophe gehört hatte. Beide Freunde wurden kurz darauf vom Buddha in den Mönchsorden aufgenommen, zusammen mit 250 Anhängern des Sañjaya. Sāriputta erreichte die Heiligkeit (arahatta) vierzehn Tage nach seiner Ordination, als er der Belehrung seines Neffen Dīghanakha durch den Buddha zuhörte (M. 74). Mahā-Moggallāna gewann die Heiligkeit sieben Tage nach seiner Ordination und zwar nach Hören der Lehrrede A. VII, 61. Beide starben kurz vor dem Buddha und zwar Moggallāna zwei Wochen nach Sāriputta (s. Samy. XLVII, 13, 14; LdM. 1158-61). Texte in A. über Sār. und Mogg.: siehe Namenregister. Des Meisters Lob für Sār. und Mogg.: M. 141; für Sār. M. in; Snp. 5 56 f. Wichtige Lehrreden des Sār.: M. 9, 43, 141, 143. D. 28, 33,34; des Mogg.: M. 37, 50. —LdM. 981—1017; 1146—1208. Mahā-Kassapa. Gleichfalls einer der hervorragendsten Jünger. Er neigte zu strenger asketischer Lebensführung und sah auf strikte Ordensdisziplin. Im Alter von 120 Jahren war er der Präsident des ersten Konzils in der Sattapaṇṇi-Höhle bei Rājagaha. Siehe das Kassapa-Saṃyutta (Geigers Samy .-Übers. II, 252 fr.). — LdM. 1051—1090; A. X. 86. — Siehe auch die Anm. über die Nonne Bhaddā Kapilāni. Anuruddha, ein Vetter des Buddha. Er wurde zusammen mit Bhaddiya, Ānanda, Bhagu, Kimbila, Devadatta und Upāli ordiniert und erreichte bald danach das Himmlische Auge (hierzu s. A. III, 131, 132). Erreichung der Heiligkeit: A. VIII, 30. Er war besonders der Satipaṭṭhāna-Übung ergeben, wovon viele Texte im Anuruddha-Saṃyutta (Samy.-Nik., vol. V) handeln. Auf dem 1. Konzil wurde ihm das Aṅguttara-Nikāya anvertraut (s. Einleitung im Komm, zum Dīgha-Nik.). Sein Vers nach dem Hinscheiden des Buddha, in D. 16.-Siehe LdM. 892-919; M. 31, 32, 128; A. VIII, 46. Bhaddiya, der Sohn der Kāḷigodhā, einer Sakya-Fürstin. Er verzichtete auf die ihm angebotene Thronfolge und verließ zusammen mit Anuruddha und den anderen Freunden (s. vorher) das Weltleben. LdM. 842-865; Ud. II, 10. Bhaddiya der Zwerg (Lakuṇṭaka-Bhaddiya). Er erhielt seinen Beinamen wegen seiner kleinen Gestalt. LdM. 466—472; Ud. VII, 1,5; Bhikkhu-Saṃyutta (XXI), 6. Piṇḍola-Bhāradvāja. War früher ein bedeutender vedischer Lehrer, hatte aber eine Vorliebe für gute und reichliche Speisen und Spenden, was er jedoch später überwand (s. LdM. 123—124). Nach erreichter Heiligkeit pflegte er auf seinen Wanderungen von Kloster zu Kloster stets aufzufordern, ihm jede beliebige Frage über die Heiligkeitspfade und -früchte zu stellen. Hierauf und auf die Verkündung seiner Heiligkeitserreichung vor dem Buddha bezieht sich sein Rang. Ud. I, 6; Samy. XLVIII, 49. Puṇṇa-Mantāniputta (Sohn der Mantāni). Neffe Kondaññas, von dem er ordiniert wurde. Von ihm stammt die Lehrrede von der »Eilpost« (Rathavinīta-Sutta; M. 24). Ānanda erreichte den Stromeintritt nach einer Lehrrede Puṇṇas (Samy. XXII, 83). Mahā-Kaccāna, geboren in Ujjeni (Avanti), wo er nach seiner Ordination die Lehre einführte. Eine wichtige, an ihn gerichtete Lehrrede des Buddha ist Samy. XII, 15 (Geiger, II, S. 23). LdM. 494—501; M. 18,133; A. II, 39, 40; A. VI, 26; X, 26. Cūḷa-Panthaka ('der Jüngere vom Wege') erhielt diesen Namen, weil er, ebenso wie sein Bruder (s. folg. Anm.), auf der Landstraße zur Welt kam, als deren Mutter auf dem Wege zu ihrer eigenen Familie war. LdM. 557—566; Ud. V, 10. Mahā-Panthaka ('der Ältere vom Wege'), Bruder des vorigen. Er war befähigt in der Erreichung der Unkörperlichen Vertiefungen. LdM. 510—517. Subhūti. Er pflegte beim Almosengang vor jeder Tür in die meditative Versenkung der Güte (mettā-jjhāna) einzutreten, um so den karmischen Wert der Spende für den Geber zu erhöhen. Ud. VI, 7; A. XI, 15. Revata-Khadiravaniya ('R. vom Akazienwald'). Der jüngste Bruder Sāriputtas. Auf dem Wege, den Buddha zu besuchen, verbrachte er die Regenzeit in einem Akazienwald und erreichte dort die Heiligkeit. LdM. 645—658. Kaṅkhā-Revata ('R. der Zweifler'). In M. 32 spricht er das Lob des sich vertiefenden Mönches. Seinen Beinamen erhielt er, weil er sich vor Erreichung der Heiligkeit häufig Zweifel machte, ob dieses oder jenes der Ordensdisziplin zufolge erlaubt sei oder nicht. Ud.V, 7; LdM. 3. Soṇa der Koliviser. Er meditierte mit großem Eifer, und seine von Geburt her empfindlichen Füße wurden wund vom langen Auf-und-Abgehen auf dem Wandelgang. Trotzdem blieb seine Meditation erfolglos, und er begab sich zum Buddha, der ihm mit dem Gleichnis von der Laute anriet, ein Gleichgewicht von Energie und Geistesruhe zu erwirken (A. VI, 55). LdM. 632—644. Soṇa Kutikaṇṇa. Ordiniert von Mahā-Kaccāna. Rezitierte vor dem Buddha das gesamte Achter-Buch (Aṭṭhaka-vagga) des Sutta-Nipāta (Ud. V, 6). LdM. 365—369. Sīvali. Enkel des Koliyer-Königs. Durch verdienstvolles Wirken in früheren Existenzen erhielt er stets, wo immer er war, reichliches Almosen. Über seine Geburt s. Ud. II, 8. Vakkalī. Seine Hingabe zum Buddha war so stark, dass der Buddha ihn vor übertriebener persönlicher Verehrung warnte. Sein einseitig entwickeltes gläubiges Vertrauen erwies sich als ein Hindernis in seiner Meditation, bis er durch Unterweisung und Ermunterung des Buddha unmittelbar vor seinem Tode die Heiligkeit erreichte (Samy. XXII, 87). LdM. 350—354. Rāhula, der Sohn des Buddha. Unmittelbar nach seiner Geburt verließ der Buddha das Hausleben. Als er nach sieben Jahren als der Vollkommen-Erwachte seine Vaterstadt Kapilavatthu besuchte, wurde der damals siebenjährige Rāhula von Sāriputta als Novize aufgenommen. In diese Zeit fällt das Ambalatthika-Rāhulovāda-Sutta (M. 61). Im Alter von 17 Jahren gab ihm der Buddha die Unterweisungen des Mahā-Rāhulovāda-Suttas (M. 62). Im Jahre seiner Voll-Ordination erreichte er die Heiligkeit nach dem Hören des Cūḷa-Rāhulovāda-Suttas (M. 147). Snp. 335 fr.; LdM. 295—298. Raṭṭhapāla. Der Bericht über seinen Gang in die Hauslosigkeit findet sich in M. 82. Kundadhāna. Die auf seinen Rang bezügliche Geschichte findet sich in den Kommentaren zum Aṅguttara-Nikāya und Theragāthā. LdM. 15. Vaṅgīsa. Als junger Brahmane war er fähig, durch Klopfen an Totenschädeln die Wiedergeburt des Verstorbenen zu erkennen. Als er beim Schädel eines Arahat versagte, wurde er vom Buddha zur Lehre bekehrt und in den Orden aufgenommen. Er war begabt in improvisierter Dichtung. Vaṅgīsa-Saṃyutta (Samy. VIII); LdM. 1208—1279; Snp. 343 ff. Upasena. Jüngerer Bruder Sāriputtas. Über seinen Tod nach Schlangenbiss: Samy. XXXV, 69. - LdM. 577-586. Dabba der Maller. Über seine Befähigung, die ihm seinen Rang verlieh, enthält der Vinaya viele Berichte. Sein Tod: Ud. VIII, 9. Piliṇḍa-Vaccha. In früheren Existenzen und vor seiner Ordination besaß er magische Fähigkeiten. Diejenigen Götterwesen, die durch seine Hilfe aus der Menschenwelt in einer Götterwelt wiedergeboren worden waren, warteten ihm aus Dankbarkeit morgens und abends auf. Hierauf bezieht sich die ihm zugeschriebene Beliebtheit bei den Himmelswesen. Er wird häufig im Vinaya erwähnt. Eine auf ihn bezügliche Episode findet sich in Ud. III, 6. LdM. 123-124. Bāhiya Dāruciriya. Als ein nicht-buddhistischer Asket pflegte er ein Borkengewand (dāruciriya) zu tragen. Noch in dieses gehüllt, erreichte er die Heiligkeit durch eine einzige kurze, doch tiefgründige Lehrdarlegung. Auf dem Wege, um sich ein Gewand für seine Ordination zu beschaffen, wurde er von einer Kuh getötet (Ud. I, 10). Kumāra-Kassapa. Da seine Mutter Nonne geworden war, wurde er vom König Pasenadi erzogen und im Alter von sieben Jahren ordiniert; daher sein Beinamen Kumāra, d. i. junger Prinz, Knabe. Nach Hören der Lehrrede vom »Ameisenhügel« (Vammika-Sutta; M. 23) erreichte er die Heiligkeit. Trotz seiner vom Buddha gerühmten Begabung als glänzender Redner sind nur wenige Lehrreden von ihm überliefert. Seine Diskussion mit Pāyāsi (D. 23) fand nach des Buddha Tode statt. LdM. 201—202. Mahā-Koṭṭhita. Viele Gespräche mit Sāriputta und anderen Mönchen, sowie an ihn gerichtete Lehrreden des Buddha sind in den Texten überliefert; besonders bekannt ist seine Unterredung mit Sāriputta im Mahā-Vedalla-Sutta (M. 43). A. III, 21; IV, 173; VI, 60. Ānanda. Vetter des Buddha, gleichaltrig mit ihm, und sein Aufwärter für 25 Jahre. Erreichte den Stromeintritt nach einer Lehrrede Puṇṇa-Mantāniputtas (Samy. XXII, 87), die Heiligkeit aber erst nach dem Tode des Buddha, unmittelbar vor dem Beginn des 1. Konzils, auf dem ihm die Rezension der Langen Sammlung (Dīgha-Nikāya) anvertraut wurde. An ihn wurden auch von Mahā-Kassapa die Fragen über den Sutta-Piṭaka gerichtet, nämlich über den Ort und die anderen Umstände der einzelnen Lehrreden. Die Worte »So habe ich gehört«, welche die Lehrreden der vier großen Sammlungen einleiten, beziehen sich auf Ānanda, und schließen natürlich auch diejenigen Reden ein, die er nicht persönlich vom Buddha, sondern von anderen Mönchen gehört hatte. Wegen seiner außerordentlichen Gedächtniskraft, mit der er jedes Buddhawort bewahrte, war er als Dhammabhaṇḍāgārika, der »Schatzmeister des Lehrguts« bekannt. LdM. 1018—1050; M. 53, 76, 88, 90, 123; D. 16. Für Texte von und über Ānanda im A., siehe Namenregister. Uruvela-Kassapa gehörte zu den Jaṭila-Asketen (Flechtenträger) und lebte mit zwei anderen Asketen am Ufer der Nerañjara. Der Buddha besuchte ihn und gewann ihn für die Lehre und das Mönchtum, worin ihm auch seine und der beiden anderen Asketen 1000 Schüler folgten. Jeder von diesen ordinierte seinerseits viele Schüler und darauf bezieht sich der dem Uruvela-Kassapa zugesprochene Rang. Er und die anderen erlangten die Heiligkeit nach dem Hören der »Feuerpredigt«. Die hierauf bezüglichen Texte aus dem Mahāvagga des Vinaya sind übersetzt in Dr. Julius Dutoit, Das Leben des Buddha (Leipzig 1906), S. 103 ff. — LdM. 375—380. Kāḷudāyī ('der dunkle Udāyī'). Sohn eines Ministers des Königs Suddhodana. Am gleichen Tage wie der Buddha geboren, war er dessen Spielgefährte gewesen. Als Prinz Siddhattha sein Vaterhaus verließ, wurde er einer der Räte Suddhodanas, der ihn entsandte, um den Buddha nach Kapilavatthu einzuladen. Udāyī nahm den Auftrag an unter der Bedingung, dass er selber Mönch werden könne. Vor der Ankunft des Buddha kehrte er nach Kapilavatthu zurück und bereitete die Stadtbevölkerung auf den Besuch und die Größe des Buddha vor. Darauf bezieht sich der ihm eigene Rang. LdM. 527—536. Vgl. Anm. 60 zu VI, 43. Bakkula. Ordiniert im Alter von 80 Jahren. Soll 160 Jahre alt geworden sein. LdM. 225—227; Majjh. 124; VisM434;Mil. II, 27 f. Sobhita. Über seine Fähigkeit der Rückerinnerung s. LdM. 165—166. Upāli. Als Laie war er ein Barbier, d. h. er gehörte zu einer niedrigen Kaste. Wurde Mönch zusammen mit Anuruddha und den anderen adligen Sakyern. Diese baten den Buddha, ihm zuerst die Ordination zu geben, damit sie ihm als dem Älteren Respekt zu erweisen haben und so ihre Kastenvorurteile überwinden können. Er war besonders erfahren in der Ordensdisziplin (Vinaya), und seine diesbezüglichen Entscheidungen wurden vom Buddha gerühmt. Auf dem 1. Konzil wurde ihm die Rezension des Vinaya-Piṭaka anvertraut. LdM. 247—251; A. VII, 83; X, 31—36,41,99. Nandaka. Nach seiner in M. 146 enthaltenen Predigt erreichten viele Nonnen den Stromeintritt und die Heiligkeit. A. III, 67; VIII, 4. Nanda. Als Sohn Suddhodanas und Mahā-Pajāpatis war er ein Halbbruder des Buddha. Bericht über seine Ordination in Ud. III, 12. Über seine Sinnenzügelung: A. VIII, 9; LdM. 157-158. Mahā-Kappina. Ein früherer Rājā. Obwohl ursprünglich der Pflege der Vertiefungen ergeben, nahm er später auf Wunsch des Buddha die Belehrung seiner Mitmönche auf und war darin so fähig, dass viele seiner Schüler die Heiligkeit erreichten. LdM. 547—556; Samy. I, 5 (Geiger I, 227). Sāgata. War zeitweise Aufwärter des Buddha und war magischer Kräfte kundig. Rādha. War zeitweise Aufwärter des Buddha. Siehe das Rādha-Saṃyutta, wo Fragen Rādhas vom Buddha beantwortet werden. Mogharāja. Einer der 16 Brahmanenschüler des Bāvari, über deren Fragen an den Buddha das Parāyana-Vagga des Sutta-Nipāta berichtet. Er pflegte Gewänder aus groben Stoffstücken zu tragen, die von Karawanen, Schneidern und Färbern fortgeworfen wurden. LdM. 207—208; Snp 1006. II. Nonnen   Mahā-Pajāpati. Die jüngere Schwester der Königin Mahā-Māyā und Pflegemutter des Prinzen Siddhattha. Über die von ihr vom Buddha erbetene Begründung des Nonnenordens siehe A. VIII, 51. Sie erhielt als erste die Nonnen-Ordination. LdN. 157—162; M. 142, 146; A. VIII, 53. Khemā. Frühere Hauptgemahlin des Königs Bimbisāra. LdN. 139—144; Als Vorbild für die Nonnen genannt in A. II, 131. Uppalavaṇṇā. Gleichfalls als Vorbild für die Nonnen genannt in A. II, 131; LdN. 234-235; Samy. V, 5 (Geiger I, 204). Paṭācārā. Ihr tragisches Geschick wird von Kisagotamī erwähnt in LdN. 216 f. Paṭācārās eigene Verse: LdN. 112—116. Dhammadiṇṇā. Frühere Gattin des Kaufherrn Visākha. Als dieser nach einer Lehrrede des Buddha Anāgāmi (Niewiederkehrer) geworden war, wurde sie, mit ihres Gatten Erlaubnis Nonne und erreichte die Heiligkeit mit den vier Analytischen Wissen. M. 44. Nandā. Schwester des Nanda und Halbschwester des Buddha. LdN. 82—86. Soṇā. Im Alter ordiniert. Wāhrend des Tages wartete sie den Nonnen auf und nachts studierte und meditierte sie. Wegen dieser großen Energie erhielt sie ihren Rang. LdN. 102—106. Sakulā. Ihr Gewinn des Himmlischen Auges ist erwähnt in LdN. 97—101. Bhaddā Kuṇḍalakesā. Frühere Jaina-Asketin und berühmte Disputantin, die aber in Sāriputta ihren Meister fand. LdN. 107—111. Bhaddā Kapilānī. War vor ihrer Ordination dem späteren Mahā-Kassapa anverlobt. Doch beide wünschten das Asketenleben und verließen das Hausleben. LdN. 63—66. Kisā Gotamī. LdN 213—223; Samy. V, 3. Sigāla-Mātā. Soll die Mutter des Sigāla gewesen sein, an den die gleichnamige Lehrrede (D. 31) gerichtet wurde. III. Laienjünger Tapussa und Bhallika. Reisende Kaufleute (angeblich aus Burma), die dem Buddha die erste Speise nach seiner Erleuchtung gaben und als erste die Zuflucht zu ihm und seiner Lehre nahmen (das dritte 'Kleinod', die Mönchsgemeinde, bestand noch nicht). Sie waren so die ersten Laienjünger (upāsaka). Die Haar-Reliquie, die sie vom Buddha erhielten und zurück nach Burma brachten, ist in der Shwe Dagon, der großen vergoldeten Pagoda bei Rangoon, aufbewahrt. Dutoit, 1. c., p. 70. Sudatta, ein reicher Kaufherr aus Sāvatthī, bekannt unter seinem Beinamen Anātha-piṇḍika, 'der Speiser der Hilflosen'. Er war der bedeutendste Unterstützer der Mönchsgemeinde und stiftete das Jetahain-Kloster bei Sāvatthī. Hierüber in Culla-Vagga des Vinaya VI, 4, 9 (übersetzt in Dutoit, 1. c, p. 139 ff). M. 143; Samy. II, 20 (Geiger I, 89). Texte im A., siehe Namenregister. Citta aus Macchikasaṇḍa. Als Vorbild für Laienjünger genannt in A. II, 131; s. auch A. VI, 119. Über ihn s. das Citta-Saṃutta (Samy.-Nik., vol. V). War ein Nichtwieder-kehrer (anāgāmi). Hatthaka aus Āḷavi. Gleichfalls ein Nichtwiederkehrer und als Vorbild für die Laienjünger genannt (1. c.). Der Buddha rettete ihn als Knaben vor einem menschenfressenden Dämonen. Weil er bei dieser Gelegenheit 'von Hand zu Hand' ging (hatthato hatthaṃ), erhielt er seinen Namen Hatthaka. A. II, 131; III, 35, 128; VIII, 23, 24. Mahānāma der Sakyer. Der ältere Bruder Anuruddhas und Vetter des Buddha. A. III, 74,127; VI, 2,99; VIII, 25; X, 12; XI, 13. Ugga aus Vesāli. Er beschloss, ihm Angenehmes zu spenden. A. V, 44; A. VIII, 21. Ugga(ta) aus Elefantendorf. A. VIII, 22. Sūra Ambaṭṭha. War früher ein Anhänger nicht-buddhistischer Asketenlehrer. Als der Buddha vor seinem Hause in Sāvatthi um Almosenspeise stand, lud er ihn aus Höflichkeit ein und bewirtete ihn. Nach einer Lehrpredigt des Buddha wurde er ein Sotāpanna und gewann das dieser Stufe eigene 'unerschütterliche Vertrauen' (avecca-ppasāda). Nachdem der Buddha fortgegangen war, kam Māra, der Versucher, in des Buddha Gestalt zu Sūras Haus und sagte, er sei zurückgekehrt, um früher Gesagtes zu berichtigen: nicht alle Gestaltungen (saṅkhāra) seien von vergänglicher Natur. Doch Sūra erkannte daran die trügerische Natur dieser Erscheinung und trieb Māra fort. Jīvaka Komārabhacca. Sein Beiname bedeutet 'der Prinzenzögling', da er, als ein Findling, vom Prinzen Abhaya in Rājagaha aufgezogen wurde. Er war der Arzt des Königs Bimbisāra, später des Ajātasattu (s. D. 2), sowie auch des Buddha und der Mönchsgemeinde. Über seine ärztliche Tätigkeit enthält der Mahāvagga des Vinaya zahlreiche Berichte. Er erreichte den Stromeintritt und errichtete für den Buddha das 'Mangohain-Kloster' (Ambavana) bei Rājagaha. M. 55; A. VI, 119; VIII, 26. Nakulapitā und seine Gattin Nakulamātā (s. u.) sollen durch viele Geburten hindurch die Eltern oder nahen Verwandten des Buddha gewesen sein. Daher empfanden sie eine spontane Anhänglichkeit zum Buddha. A. IV, 55; VI, 16, 119; S. XII. 1. IV. Laienjüngerinnen Sujātā wurde auf einem Bauernhof unweit von Uruvelā geboren. Als der Buddha unmittelbar vor seiner Erleuchtung am Ufer der Nerañjarā am Fuße des Bodhibaumes weilte, bot sie dem durch langes Fasten Geschwächten Milchreis dar. Visākhā; häufig 'Migāras Mutter' genannt, da sie von ihrem Schwiegervater Migāra an Mutterstelle gesetzt und entsprechend respektiert wurde, nachdem sie ihn zur Lehre bekehrt hatte. Sie stiftete das Ostkloster (Pubbārāma) bei Sāvatthī und war unter den Laienjüngerinnen die bedeutendste Förderin des Ordens. A. III, 71; VIII, 49. Uttarā die Buckelige (Khujjuttarā). War Sklavin der Königin Sāmāvati (s. u.). Nach dem Hören einer Lehrpredigt des Buddha erreichte sie den Stromeintritt und später die vier Analytischen Wissen. Sie soll der Königin Sāmāvati das gesamte lttivuttaka vorgetragen haben, das sie in Kosambi gehört hatte. A. II, 131. Sāmāvati, eine der Gemahlinnen des Königs Udena. Über die Kraft ihrer Güte siehe die Geschichte in VisM 437. Uttarā Nandamātā. A. II, 131; VII, 53; VisM 436. Suppavāsā die Koliyerin; Mutter des Mönches Sīvalī (s. o.). A. IV, 57. Suppiyā. Das Vorkommnis, das ihr ihren Rang gab, ist kurz erwähnt in Mil. II, 105. Kātiyānī (Kaccānī). Während sie mit ihrer Freundin Kāḷī (s. u.) einer Lehrpredigt des Mönches Soṇa-Kutikaṇṇa, des Sohnes der Kāḷī, zuhörte, erhielt sie die Nachricht, dass Diebe in ihr Haus eingebrochen waren. Sie weigerte sich aber, vor dem Ende der Predigt fortzugehen und erreichte bei dieser Gelegenheit den Stromeintritt. Nakulamātā; s. o. unter Nakulapitā. Kāḷī. Mutter des Soṇa-Kutikaṇṇa. Unmittelbar vor Soṇas Geburt hörte sie einem Gespräch zwischen Sātagiri und Hemavata zu (Snp. 153 ff), in dem beide das Lob des Buddha kündeten. Dies führte zu ihrem Vertrauen zum Buddha und zur Erreichung des Stromeintritts. A. X, 26." [Quelle: Nyanatiloka <1878-1957>. -- In: Die Lehrreden des Buddha aus der Angereihten Sammlung = Anguttara-Nikāya / aus dem Pāli übersetzt von Nyanatiloka. -- 3., revidierte Neuauflage. -- Köln : DuMont Schauberg. -- Bd. 1. --  ©1969. -- S. 43 - 50.]

81 Kapilavatthugamanaṃ tatheva ratanacaṅkamaṃ,
Rāhulanandapabbajjaṃ gahaṇaṃ Jetavanassa ca,

81.

Ebenso der Gang nach Kapilavatthu¹, das Wunder des Wandelns auf den Juwelen², die Aufnahme von Rāhula³ und Nanda⁴ in den Orden, die Entgegennahme des Jetavana⁵.

Kommentar:

¹ Gang nach Kapilavatthu: Nidānakathā, Jātakatthakathā, J I, 87.

"Budha [Buddha] visits Kapilawastu [Kapilavatthu], his native City. During the residence of Budha [Buddha] at Weluwana [Veḷuvana], his father Sudhodana, who had heard of his attainment of the Budhaship, sent to him a noble, with a thousand attendants, who delivered this message in the king's name :—" It is my wish to see you'; therefore come to me ; others have the benefit of the dharmma [dhamma] ; but not your father or your other relatives ; it is now seven years since we saw you." The noble arrived at the wihāra [vihāra] at the time that Budha [Buddha] was saying bana, and with his attendants he went to the outer circle to listen ; but they all became rahats [Arhants], and remained at the wihāra [vihāra] without delivering their message. As they did not return, the king again sent a similar embassage, and after that seven more, but the consequence was the same ; they all became rahats [Arhants]. The king thought that as none of them returned they had no affection for him, so he looked around for another messenger, one who would be more obedient to his commands; and when he saw the noble Kaluda, who is also called Udāyi, a man trustworthy, born on the same day as Budha [Buddha], and who had been his playfellow from his infancy, he called him, and said:—" Nine times I have sent nine nobles, accompanied by 9000 attendants ; but none of all these have returned; I wish to see my son before my death, as I cannot see him after; go to him, and request him to come and see me." The noble said that he would send him an account of his son, if he would allow him to embrace the priesthood ; and the king gave him permission to do anything he liked, if he only succeeded in prevailing upon his son to visit him. This noble also, on his arrival at Rājagaha, heard bana, and became a rahat [Arhant]. Seven or eight days afterwards, the season of spring, wasanta [vasanta], commenced ; the ground was covered with grass, and the trees of the forest with flowers. Kaluda thought that this would be a favourable time in which for him to intercede with Budha [Buddha] to visit his royal parent. He therefore went to him, and began to extol the beauties of the road between Rāagaha and Kapilawastu [Kapilavatthu]. Budha [Buddha] asked him why he did this, and he replied, " Your father looks out for your coming as the lily looks out for the rising of the sun; and the queen as the night-blowing lily looks out for the rays of the moon." Gotama saw that the time had now arrived at which the former Budhas [Buddhas] went to the place of their birth; and after giving, in sixty stanzas, an account of his lineage and of his native city, he informed Kaluda that he would set out the next morning. When Budha [Buddha] commenced his journey, he was attended by 10,000 priests of Aṅga an'd Magadha, and by 10,000 priests of Kapilawastu [Kapilavatthu]. Each day he proceeded sixteen miles, and as it was sixty yojanas' distance between Rājagaha and Kapilawastu [Kapilavatthu], he accomplished the whole in two months, which were the months of Durutu and Medin-dina (February—March—April). Kaluda, now become a rahat [Arhant], went through the air to Kapilawastu [Kapilavatthu] to inform the king of the approach of his son. Sudhodana was greatly pleased when he saw the priest, and ordered that food of the choicest kind should be given to him. When the priest received it, he put it in his bowl, and rose up as if to go ; and when the king wished to detain him, he said that he must return to Budha [Buddha]. The king enquired where Budha [Buddha] was, and he replied, " He is on his way to see you, with 20,000 priests." On receiving this intelligence the joy of Sudhodana became still greater, and he requested that the priest would eat the food he had received, as food of a still better kind would be given for Budha [Buddha] ; and when Kaluda had finished his repast, the king washed his bowl with fragrant water, and again filled it. He also told the priest that during the rest of the journey he must come daily to the palace for a supply of food ; which he promised to do. Kaluda then, in the presence of all, rose up into the air, and passing through it to Budha [Buddha], presented the food: and the sage received it. This he did every day ; and it was in this way that Budha [Buddha] received the food he eat during the rest of his journey. The king prepared the garden culled Nigrodha for the reception of Budha [Buddha]. It was formed by one of the Sakya princes of the same name. In the procession appointed by the king to receive Budha [Buddha], on his approach to the city, there were first 500 boys and girls, about sixteen years of age, the children of nobles ; then 500 princes and princesses about twelve years of age; and afterwards the king, with 160,000 attendants, carrying perfumes and flowers. On arriving at the garden, Budha [Buddha] sat upon a throne, surrounded by the 20,000 priests. The seniors among the Sakya princes said, " Sidhārtta [Siddhattha] is younger than we are ; he is our nephew ; we are his uncles and grandfathers." They therefore told the younger princes to worship him, whilst they sat down at a little distance. Budha [Buddha] knew their thoughts, and said, " My relatives are unwilling to worship me; but I will overcome their reluctance.'' Accordingly, he rose up from the throne, ascended into the air, and in their presence sent forth the six-coloured rays, and caused a stream of fire to proceed from his shoulders, ears, nostrils, eyes, hands, and feet, from the 99 joints and the 99,000 pores of his body ; and this was followed by the issuing forth of a stream of water from the same places. At the time that the tire appeared, he exercised the tejo-kasiṇa-samāpatti; when the water appeared, he exercised the apo-kasiṇa-samāpatti; when the blue rays appeared, he exercised the nīla-kasiṇa-samāpatti; and in the same way with the rest of the colours. The water was carried to the whole of the 10,000 sakwalas [cakkavāḷa], so that there was not in any place so much as a hand-breadth that was not sprinkled; but it came only to those who wished to receive it, whilst it avoided the rest. The stream of fire, which was equally extended, did not in any place burn so much as a cobweb. Then Budha [Buddha] caused an image like himself to appear in the air; the two Budhas sometimes walked and sometimes sat; they paid each other the politest attention, and asked each other questions ; their voice, size, and appearance were exactly the same. These things having been observed by Seriyut [Sāriputta] from Rājagaha, he came through the air with 500 disciples, to the same place. When the princes saw him at a distance, they said, " See ! another Budha [Buddha] is coming; we shall now have three" and when they saw the disciples, they said that there was not merely another coming, but five hundred. After Seriyut [Sāriputta] had worshipped Budha [Buddha], he related the Budha-wansa [Buddhavaṃsa],  in a thousand ' stanzas ; after which he requested Budha [Buddha] to relate the history of Maitri Budha [Metteya Buddha], which he did, by delivering the discourse called Anāgata-wansa [Anāgatavaṃsa]. At its conclusion, Budha [Buddha] descended from the sky to the throne he had previously occupied. Sudhodana then said to him, " My lord, my Budha [Buddha], my prince Sidhārtta [Siddhattha], though I am thy father, as thou wert born of my house, yet will I not hereafter call thee my child ; I am not worthy to be thy slave; I have already worshipped thee twice, and will now worship thee again; were I to offer thee my kingdom, thou wouldcst account it but as ashes." The princes followed the example of the king, when he made obeisance to his son, like the bending of a forest of bamboos when agitated by the wind; the doubts of all were removed, as the clouds are scattered by the breeze. Budha [Buddha] informed them that this was not the only time in which their opposition had been overcome, and related to them the Wessantara-jātaka [Vessantara-jātaka]. At this time Budha [Buddha] had received 420,001 offerings from the dewas [deva] and brahmas, the Sakya princes, Sekra [Sakka], and the rahats [Arhants]. The next day all the members of the royal family being beside themselves from joy, no one remembered that food was to be provided for Budha [Buddha]. In the morning he cleaned his teeth and washed his face, after which he went to a retired place, and performed the exercise of dhyāna [jhāna]. At the time at which it was proper to set out to receive alms, he took his bowl and set out from the Nigrodha garden, surrounded by the 20,000 priests. On looking to see how former Budhas [Buddhas] had acted, he saw that they went from house to house, without omitting any. On this journey, wherever he put his foot down, a lotus previously arose from the ground, so that every step he made was upon flowers; but as he passed on, the lotus instantly vanished. The high places in the road became depressed, and the low places were elevated, so that the whole path became as level as the top of a drum. A wind came and removed all obstructions, freeing the road from all impurities; and a gentle rain fell to lay the dust. Rays proceeded from his body ; they first came from his right side, went round him three times, and then extended on his right side 80 cubits; from his left side there was a similar appearance, as well as from behind. Rays also proceeded from his mouth to the same distance, as if to purify the path; and from his head, extending upward, as if to invite the presence of the dewas [deva] and brahmas. On approaching the city, the rays preceded him, went round it three times, and lighted up its gates, walls, monuments, and towers, as if there had been poured upon them a stream of liquid gold. The whole city was full of light. In consequence of these wonders, all the citizens went forth to meet him. As the rays of the moon fall upon all places alike, whether they be clean or impure, so Gotama, like the former Budhas [Buddhas], manifested his affection equally to all, by going to all the houses in regular order, without omitting any. As the people were not accustomed to this mode of procuring alms, there was no one to carry his bowl or present him with food ; all looked on in surprise. When he approached the palace, ladies who had never previously descended from the upper story, now came down and opened the windows, that they might look at him. No sooner was Yasodharā-dewī [devī] apprised of what was done, than she exclaimed, " The prince Sidhārtta [Siddhattha] is now going from house to house to receive alms, in the city where he was accustomed to ride in the chariot, with the sixty-four ornaments upon his person, and attended by a thousand nobles; his head is shorn ; his robe is like a red clout; he holds in his hand an carthern bowl. This is what I have heard. I must go and see whether this guise befits him or not." As she stood near one of the entrances to the palace, she saw the rays proceeding from the person of Budha [Buddha], and worshipped him ; after which she said, " Sidhartta, on the night in which Rahula was born, you went away secretly ; at that time you rejected the kingdom of which you was heir, but you have received in its stead a more glorious kingdom." She then went and informed his father, Sudhodana, that the prince was begging from house to house; and in eight stanzas described the beauty of his appearance. The king went to him in haste, without staying even to adjust his garments, and said, " Why do you disgrace me thus ? If you had even been accompanied by all the kings of Jambudwīpa [Jambudīpa] and their attendants, could I not have supplied the whole with food ? How much easier, then, is it for me to supply you and your 20,000 priests ?" Budha [Buddha] replied, " It is the custom of my race." But the king said, " How can this be ? You are lineally descended from Mahā Sammata; none of your race ever acted in this manner. Some of your ancestors could stamp with the foot, and they received whatever they wished." Budha [Buddha] then informed his father that he spoke not of the race of Sammata, but of the race of the Budhas [Buddhas] ; and said that when any one found a hidden treasure, it was his duty to make an offering of the most precious of the jewels to his father in the first instance; he therefore opened the mine of the dharmma [dhamma], and delivered to him a discourse. " Do not procrastinate ; listen to the excellent dharmma [dhamma]; he who thus listens, will attain prosperity." The king, whilst listening to this discourse, entered the first path. Budha [Buddha] then repeated another stanza: " Practice that which is enjoined in the dharmma [dhamma]; avoid that which is forbidden in the dharmma [dhamma]; he who listens to the dharmma [dhamma] will attain prosperity." On hearing this, the king entered into the second path. After thus hearing bana in the open street, Sudhodana carried the alms-bowl of Budha [Buddha], and gave food to him and his attendant priests. When the repast was finished, the 40,000 ladies of the palace came and worshipped him. The king then sent to inform Yasodhara-dewī [devī] that she also might come and worship Sidhārtta [Siddhattha]; but she replied, " Surely, if I am deserving of any regard, he will come and see me ; I can then worship him." Budha [Buddha], however, went to her apartments. As they were going, he informed Seriyut [Sāriputta] and Mugalan [Moggalāna] that the princess had been an assistance to him in former births, and would now be released from the evils of existence. " I am free from evil desire," said he, " though the princess is not so; from not having seen me for so long a time, she is exceedingly sorrowful; unless this sorrow be allowed its course, her breast will cleave ; she will take hold of my feet, but as the result will be that she and the other queens will embrace the priesthood, you must not prevent her." When Yasodhara-dewī [devī] heard that Budha [Buddha] was ahout to visit her, with 500 of her attendant ladies she cut off her hair, and put on mean garments, and then went to meet her lord. From the abundance of her affection, she was like an overflowing vessel, unable to contain herself; and forgetting that she was a mere woman, and that Budha [Buddha] was the lord of the world, she held him by the feet, and wept. But remembering that Sudhodana was present, she felt ashamed, and rose up ; after which, she reverently remained at a little distance. It is not permitted even to Mahā Brahma to touch the body of Budha [Buddha]. The king apologised for the princess, and said, " This arises from her affection ; nor is it merely a momentary display ; in the seven years that you were absent from her, when she heard that you had shaved the head, she did the same; when she heard that you had put on mean garments, she put on the same ; when she heard that you had left off the use of perfumes and ornaments, she left off the same; like you, she has only eaten at appointed times, and from an earthen bowl; and like you she has renounced high seats, with splendid coverings ; when other princes asked her in marriage, she refused their offers, and said that she was still yours; therefore grant unto her forgiveness." Then Budha [Buddha] related in what manner, when in a former age she saw the glory of the princess who was the wife of Paduma previous to his reception of the Budhaship, she had formed the wish to become the wife of a future Budha [Buddha] ; and in what manner she had so assisted him during four asankya-kap-lakshas, as now' to be the wife of Gotama Budha [Buddha]. By this relation the sorrow of the princess, and the fears of the king, were overcome." [Quelle: Hardy, Robert Spence <1803 - 1868>: A manual of Buddhism in its modern development / tranlated from Singhalese mss. by R. Spence Hardy. -- Reprint of the 1853 ed. -- Varanasi : Chowkhamba Sanskrit Series Office, 1967. -- 533 S. : 23 cm. -- (Chowkhamba Sanskrit Studies ; vol. LVI.). -- S. 198 - 204.]

² Wunder des Wandelns auf den Juwelen: Nidānakathā, Jātakatthakathā, J I, 78f.

³ Aufnahme von Rāhula und Nanda in den Orden: Mahāvagga I, 46, Vinayapiṭaka I, 82f.; Nidānakathā, Jātakatthakathā, J I, 91f.

"Nanda and Rāhula become the Disciples of Budha [Buddha]. The next day Budha [Buddha] went from the Nigrodha garden to a festival that was held in honour of Nanda, the son of Mahā Prajāpati, who was the sister of Mahā Māyā-dewi, and wife of Sudhodana. It was a three-fold festival, as on this day he was to be elevated to a new office, to enter upon a new residence, and to be married. Budha [Buddha] went with his rahats [Arhants] to the festival hall, that he might release Nanda from the sorrows of existence. When seated upon the throne that had been prepared for him, he repeated the following stanza:—"The destruction of evil desire; the keeping of the brahma-chariya, (or the continuing in continence) the knowing of the four great truths ; and the comprehending of nirwāna; these constitute the greatest festival." Having in this manner made him willing to follow the advice he received, he put the alms-bowl in his hand, which he took, though at that time he was arrayed in the richest ornaments. Budha [Buddha] then arose from the throne, and went to the wihāra, followed by Nanda. The betrothed princess, Janapadakalyānī, called out to him from the window, to enquire why he went, but he gave her no reply. On arriving at the wihāra, Budha [Buddha] said to Nanda, " Regard not the honors of the chakrawartti [cakkavatti]; become a priest like me." The thoughts of the prince still wandered after his betrothed wife, but as he said nothing against this advice, Budha [Buddha] directed Seriyut [Sāriputta] and Mugalan [Moggalāna] to admit him to the priesthood. Still, his mind was fixed upon the same object, and he became sorrowful. The other priests saw that he pined away, and asked him the cause of his sorrow; they wondered why he appeared so disconsolate, as he was the younger brother of Budha [Buddha], a member of the royal family, and in every respect most fortunate. He then told them, that when he took the bowl from the hand of Budha [Buddha], Janapadakalyānī looked after him, and told him to return without delay, and that it was the princess who was the cause of his sorrow. This being known to Gotama, he enquired whether she were beautiful ; and Nanda described her person in the most glowing terms. The sage thought to destroy the fire of this passion by the water of nirwāna, and asked him if there was no one more beautiful than Janapadakalyānī. " No ;" was the reply, " not in all Jambudwīpa [Jambudīpa]." Budha [Buddha] then enquired if he wished to see one that was more beautiful, but he thought that this was not possible ; so the sage took him by the hand, and by the power of irdhi [iddhi] conveyed him to the world of Sekra [Sakka]. As they were going, he caused the withered body of an old female ape, burnt in the preparing of somo forest-land for cultivation, to appear, and asked the priest if he saw it; who said that he did. On arriving at the dewa-loka [devaloka], he commanded 500 of the principal dewis [devī] of Sekra [Sakka] to come into his presence; and then enquired whether they or the princess were the most beautiful. Nanda replied, that in comparison to them his betrothed was like the burnt ape. When Budha [Buddha] again asked whether he would like to possess one of those beautiful dewīs [devī], he demanded in what way this could be brought about; and being informed that he might secure one by being obedient to the precepts, he set himself to their strict observance. By this means ho was induced to keep the precepts, and in a little time became a rahat [Arhant]. On the seventh day after the arrival of Budha [Buddha] at Kapilawastu [Kapilavatthu], Yasodhara-dewi arrayed Rāhula, now seven years old, in all the splendor of a prince, and said to him, " This priest, whose appearance is so glorious, so that he looks like Mahā Brahma, is your father ; he possesses four great mines of wealth ; since he went away, I have not seen them ; go to him, and entreat him to put you in possession of these mines, and of the seven treasures of the chakrawartti [cakkavatti]; the son ought to inherit the property of his father." Rāhula replied, " I know of no father but the king, Sudhodana ; who is my father ?" The princess took him in her arms, and from the window pointed to Budha [Buddha], who was at that time at the palace, partaking of food, and said that the priest he saw there was his father. Rāhula then went to Budha [Buddha], and looking up in his face, said without fear, and with much affection, "My father;" and he further said, " Priest, your shadow is a place of privilege." When Budha [Buddha] had finished his repast, and given his blessing, he went away from the palace, followed by Rāhula, who asked to be placed in possession of the property named by his mother. None of the people did anything to prevent him, nor did Budha [Buddha] himself. The princess saw from the window that the child followed his father, and began to be fearful lest he should admit him to the priesthood, as he had done Nanda ; at the thought of this, she wept. Rāhula had great merit, from haying been the obedient son of Budha [Buddha], when Bodhisat [Bodhisatta], in many births; and when he learnt that he was to be admitted to the priesthood, he was greatly pleased, thinking that now he could receive the inheritance. Budha [Buddha] then said to Seriyut [Sāriputta], " My son asks his inheritance ; I am not willing to give him that which is connected with the sorrows of existence ; I had rather give him the inheritance of the priesthood ; the benefit arising from this does not perish." At the command of Budha [Buddha], he was then admitted by Seriyut [Sāriputta]. When the king heard of what had been done, he was excessively grieved and went to Budha [Buddha] to complain that he had in the same way lost his own two sons, Sidhārtta [Siddhattha] and Nanda, and now his grandson was taken from him, who had ever been regarded by him as a son since the father became an ascetic ; and he obtained a promise from Budha [Buddha] that henceforth he would ordain no one without the consent of his parents. The king also reminded him that he had not believed the report brought to him by the dewī [devī] that he was dead, immediately previous to his reception of the Budhaship. In return, Budha [Buddha] repeated the Dharmmapala [Dhammapāla] Jātaka, and informed him that in a former birth he was not willing to acknowledge his death, even when shewn one of his bones. By this discourse the king's sorrow was allayed, and he was enabled to enter the third path. Some time afterwards he became a rahat [Arhant]; and when on his royal couch, he attained nirwāna." [Quelle: Hardy, Robert Spence <1803 - 1868>: A manual of Buddhism in its modern development / tranlated from Singhalese mss. by R. Spence Hardy. -- Reprint of the 1853 ed. -- Varanasi : Chowkhamba Sanskrit Series Office, 1967. -- 533 S. : 23 cm. -- (Chowkhamba Sanskrit Studies ; vol. LVI.). -- S. 204 - 207.]

Rāhula

Abb.: Buddha mit Rāhula, Laos, 20. Jhdt.
[Bildquelle. Wikipedia]

"Rāhula Thera Only son of Gotama Buddha. He was born on the day on which his father left the household life (J.i.60; AA.i.82, etc.; cf. J.i.62). When the Buddha visited Kapilavatthu for the first time after his Enlightenment and accepted Suddhodana's invitation, Rāhula's mother (Rāhulamātā) sent the boy to the Buddha to ask for his inheritance (dāyajja). The Buddha gave him no answer, and, at the conclusion of the meal, left the palace. Rāhula followed him, reiterating his request until at last the Buddha asked Sāriputta to ordain him. (According to SNA.i.340, Moggallāna taught him the kammavācā; see also J.ii.393). When Suddhodana heard of this he protested to the Buddha, and asked as a boon that, in future, no child should be ordained without the consent of his parents, and to this the Buddha agreed (Vin.i.82f.; the story of Rāhula's conversion is also given at DhA.i.98f). It is said (AA.i.145) that immediately after Rāhula's ordination the Buddha preached to him constantly (abhinhovādavasena) many suttas for his guidance. Rāhula himself was eager to receive instruction from the Buddha and his teachers and would rise early in the morning and take a handful of sand, saying: "May I have today as many words of counsel from my teachers as there are here grains of sand!" The monks constantly spoke of Rāhula's amenability, and one day the Buddha, aware of the subject of their talk, went amongst them and related the Tipallatthamiga Jātaka (J.i.160ff ) and the Tittira Jātaka (J.iii.64ff ) to show them that in past births, too, Rāhula had been known for his obedience. When Rāhula was seven years old, the Buddha preached to him the Ambalatthika Rāhulovāda Sutta (q.v.) as a warning that he should never lie, even in fun. Rāhula used to accompany the Buddha on his begging rounds. Sometimes he would accompany Sāriputta on his begging rounds. He was present when Sāriputta went to his (Sāriputta's) mother's house, where he was roundly abused by her for having left her. DhA.iv.164f). Rāhula noticed that he harboured carnal thoughts fascinated by his own physical beauty and that of his father, the Buddha preached to him, at the age of eighteen, the Mahā Rāhulovāda Sutta (q.v.). Two other suttas, also called Rāhulovāda, one included in the Samyutta and the other in the Anguttara (see below), formed the topics for Rāhula's meditation (Vipassanā). To these Suttas Buddhaghosa (MA.i.635) adds the Sāmanera, or Kumārapañhā, and proceeds to enumerate the different purposes which the Buddha had in view in preaching these suttas; see also AA.ii.547. SNA.i.340 says, about the Rāhula Sutta (q.v.), that the Buddha constantly preached it to Rāhula. See also the Rāhula Samyutta. Later, the Buddha, knowing that Rāhula's mind was ripe for final attainment, went with him alone to Andhavana, and preached to him the Cūla Rāhulovāda Sutta. At the end of the discourse, Rāhula became an arahant, together with one hundred thousand crores of listening devas. SA.iii.26 says these devas were among those who, in the time of Padumuttara Buddha, had heard Rāhula's wish to be born as the son of a future Buddha. They were subsequently born in various deva worlds, but on this day they all assembled at Andhavana in order to be present at the fulfilment of Rāhula’s wish. This scene was one of the incidents sculptured in the Relic Chamber of the Mahā Thūpa, as was also the ordination of Rāhula. Mhv.xxxi.81, 83. Afterwards, in the assembly of monks, the Buddha declared Rāhula foremost among those of his disciples who were anxious for training (sikkhākāmānam). A.i.24; the Vinaya (iii.16) gives a story illustrating Rāhula's extreme conscientiousness in the observance of rules. He arrived one evening at Kosambī, when the Buddha was staying there in the Badarikārāma. Rāhula was told there of a new rule which had been laid down to the effect that no novice should sleep under the same roof as a fully ordained monk. Unable to find any resting place which did not violate this rule, Rāhula spent the night in the Buddha's jakes. When the Buddha discovered him there the next morning, he modified the rule. This incident and Rāhula's keenness in observing rules are described again in greater detail at J.i.161f. There the Buddha is said to have found fault with Sāriputta for his neglect of Rāhula (see also Sp.iv.744). On another occasion, finding no place in which to sleep because monks who had arrived late had taken his sleeping place, Rāhula spent the night in the open, in front of the Buddha's cell. Māra, seeing him there, assumed the form of a huge elephant and trumpeted loudly, hoping to frighten him. But the plot failed. This was eight years after Rāhula had attained arahantship (DhA.iv.69f.). In the time of Padumuttara Buddha, both Rāhula and Ratthapāla were rich householders of Hamsavatī, who, realizing the vanity of riches, gave all away to the poor. One day they entertained two ascetics of great power. The ascetic to whom Rāhula ministered was in the habit of visiting the abode of the Nāga king, Pathavindhara, and had been impressed by its magnificence. Therefore, in returning thanks to Rāhula for his hospitality, he wished that his host might resemble Pathavindhara. Rāhula remembered this, and after death he was born in the Nāga world as Pathavindhara, his friend being born as Sakka. He was, however, dissatisfied with his lot, and one day when, with Virūpakkha, he was on a visit to Sakka, Sakka recognized him, and finding out that he was dissatisfied, suggested to him a remedy. Pathavindhara invited the Buddha to his abode. The Buddha, attended by Sumana and one hundred thousand arahants, came and was entertained by him. In the company of monks was Uparevata, the Buddha's son, seated next to him, and Pathavindhara was so fascinated by him that he could not take his eyes off him. Discovering who he was, Pathavindhara expressed a wish that he, too, might be born as the son of a future Buddha. Later, in the time of Kassapa Buddha, Rāhula was born as Pathavindhara, the eldest son of King Kiki, later becoming his viceroy. His seven sisters built seven residences for the Buddha, and, at their suggestion, Pathavindhara built five hundred residences for the monks. The story of the past as given here is taken from AA.i.141ff.; part of it is given in MA.ii.722 under Ratthapāla, but the account differs in details. There the Nāga world is called Bhumindhara, and the Nāga king, Pālita. SNA.i.341 differs again and calls the king Sankha. See also ThagA.ii.30 on Ratthapāla, where no mention is made of Rāhula. The Apadāna (i. 60f.) gives a different version altogether. There Rāhula gave Padumuttara Buddha a carpet (santhara), as a result of which, twenty one kappas ago, he was born as a khattiya named Vimala, in Renuvatī. There he lived in a palace, Sudassana, specially built for him by Vissakamma. Four verses uttered by Rāhula are included in the Theragāthā (vs.295 98; Mil.413 contains several other stanzas attributed to Rāhula). It is said that the news of Rāhula’s birth was brought to the Bodhisatta when he was enjoying himself in his pleasances on the banks of the royal pond after being decked by Vissakamma. As soon as the news was announced, he made up his mind to renounce the world without delay, for he saw, in the birth of a son, a new bond attaching him to household life ("Rāhulajāto, bandhanam jātam"   the word rāhula meaning bond). J.i.60; DhA.i.70. The Ap. Commentary, however, derives Rāhula from Rāhu; just as Rāhu obstructs the moon, so would the child be as obstruction to the Bodhisatta's Renunciation. According to the Dīgha and Samyutta Commentaries (DA.ii.549; SA.iii.172), Rāhula predeceased the Buddha and even Sāriputta, and the place of his death is given as Tāvatimsa. For twelve years he never lay on a bed. (DA.iii.736). In numerous Jātakas, Rāhula is mentioned as having been the Bodhisatta's son -  e.g., in the Uraga, Kapi (No. 250), Kumbhakāra, Khandahāla, Culla Sutasoma, Daddara, Bandhanāgāra, Makkata, Makhadeva, Mahājanaka, Mahāsudassana, Vidhurapandita, Vessantara, Sīhakotthuka and Soṇaka. He was also Yaññadatta, son of Mandavya (Sāriputta) and the young tortoise in the Mahāukkusa. The Apadāna (ii.551) says that in many births Uppalavannā and Rāhula were born of the same parents (ekasmim sambhave) and had similar tendencies (samānacchandamānasā). Rāhula was known to his friends as Rāhulabhadda (Rāhula, the Lucky). He himself says (Thag. vs. 295f ) that he deserved the title because he was twice blest in being the son of the Buddha and an arahant himself. Mention is often made in the books (DhA.i.124; MA.i.537; Mil.410 attributes this statement to Sāriputta; SNA.i.202 expands it to include others) that, though Rāhula was his own son, the Buddha showed as much love for Devadatta, Angulimāla and Dhanapāla as he did for Rāhula. Asoka built a thūpa in honour of Rāhula, to be specially worshipped by novices. Beal, Records i. 180, 181." [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.]

Nanda

"Nanda Thera Son of Suddhodana and Mahāpajāpatī, and therefore half brother of the Buddha.  He was only a few days younger than the Buddha, and when the Buddha's mother died, Pajapati gave her own child to nurses and suckled the Buddha herself (AA.i.186).  On the third day of the Buddha's visit to Kapilavatthu, after the Enlightenment, the Buddha went to Nanda's house, where festivities were in progress in honour of Nanda's coronation and marriage to Janapadakalyānī Nandā. The Buddha wished Nanda good fortune and handed him his bowl to be taken to the vihāra. Nanda, thereupon, accompanied the Buddha out of the palace. Janapadakalyānī, seeing him go, asked him to return quickly. Once inside the vihāra, however, the Buddha asked Nanda to become a monk, and he, unable to refuse the request, agreed with reluctance. But as the days passed he was tormented with thoughts of his beloved, and became very downcast and despondent, and his health suffered. The Buddha suggested that they should visit the Himālaya. On the way there, he showed Nanda the charred remains of a female monkey and asked him whether Janapadakalyānī were more beautiful than that. The answer was in the affirmative. The Buddha then took him to Tāvatimsa where Sakka, with his most beautiful nymphs, waited on them. In answer to a question by the Buddha, Nanda admitted that these nymphs were far more attractive than Janapadakalyānī, and the Buddha promised him one as wife if he would live the monastic life. Nanda was all eagerness and readily agreed. On their return to Jetavana the Buddha related this story to the eighty chief disciples, and when they questioned Nanda, he felt greatly ashamed of his lustfulness. Summoning all his courage, he strove hard and, in no long time, attained arahantship. He thereupon came to the Buddha and absolved him from his promise. (Thag.157f.; J.i.91; ii.92ff.; Ud.iii.2; DhA.i.96 105; UdA.168ff.; SNA.273f.) When the Buddha was told of Nanda's arahantship by a devata, he related the Sangāmāvacara Jataka to show how, in the past, too, Nanda had been quick to follow advice. He also related the story of Kappata and his donkey to show that it was not the first time that Nanda had been won to obedience by the lure of the female sex. The male donkey in the story was Nanda and the female donkey Janapadakalyānī. (DhA.i.103f.) Nanda is identified with the sub king (uparājā) in the Kurudhamma Jataka. Later, on seeing how eminently Nanda was trained in self control, the Buddha declared him chief among his disciples in that respect (indriyesu guttadvārānam). Nanda had aspired to this eminence in the time of Padumuttara Buddha. In the time of Atthadassi Buddha he was a tortoise in the river Vinatā, and, seeing the Buddha on the bank waiting to cross, he took him over to the other side on his back. (A.i.25; AA.i.174f.; ThagA.i.276ff.) He is said to have been called Nanda because his birth brought joy to his kinsmen. The Apadāna (i.57) says he was of golden hue, as reward for a gift of a costly robe given by him to Padumuttara. One hundred thousand kappas ago he became king four times under the name of Cela. Sixty thousand kappas ago he was again king in four births, under the name of Upacela. Later, five thousand kappas ago, he was four times cakkavatti, and his name then, too, was Cela. Nanda was very beautiful, and was only four inches shorter than the Buddha. He once wore a robe made according to the dimensions of the Buddha's robe. Discovering this, the Buddha chided him for his presumption (Vin.iv.173). Perhaps this is another version of the story found at S.ii.281. There, Nanda is said to have donned a robe which was pressed on both sides, painted his face, and gone to see the Buddha, carrying a bright bowl. The Buddha chided him, and Nanda thereupon became a forest dweller and a rag-robe-man. Buddhaghosa (SA.ii.174) says that Nanda dressed himself up in order to evoke some comment from the Buddha - either approval, so that he might dress thus for the remainder of his life, or censure, in which case he would put on rag robes and dwell in the forest. The Anguttara Nikaya (A.iv.166f) contains a discourse in which the Buddha discusses Nanda's claim to have achieved self control in all things. He is probably to be identified with Taraniya Thera of the Apadāna. (ii.428; cp. ThagA.i.277.)" [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.]

⁵ Entgegennahme des Jetavana: Nidānakathā, Jātakatthakathā, J I, 52f. ; Cullavagga VI,2, Vinayapiṭaka II, 158.

"The History of Anepidu [Anāthapiṇḍika]. There resided in Rājagaha a rich merchant, who was intimate with Anepidu [Anāthapiṇḍika], a merchant of Sewet [Sāvatthi] The two friends were accustomed to visit each other, with 500 wagons of merchandize, for the purpose of traffic. When they drew near to each other's city, it was the practice for one to go and meet the other at a distance of sixteen miles. One day Anepidu [Anāthapiṇḍika] approached Rājagaha, but there was no friend to meet him; he came to the city, the street, the house, but saw no one to welcome him, as had been usual. When he entered the house, his friend was there ; but his greeting was hurried and brief. At night, however, he came to him to inform him of the reason of his conduct; he expected Budha [Buddha] and his priests the next day to receive an alms-offering at his dwelling, and he had been too much engaged in making the necessary preparation to show him the accustomed courtesy. At the mention of the name of Budha [Buddha], Anepidu [Anāthapiṇḍika] instantly formed the resolution to see the sage, which arose from the merit he had received in former births. Nor was he willing to delay his visit to the sage for a single moment, until his friend told him that Budha [Buddha] would be at that hour in retirement, and could not be disturbed. The merchant of Sewet [Sāvatthi] retired to rest, but in the first watch of the night there was a preternatural light in his chamber ; as he supposed that it was day, he arose, and it was only by seeing the moon shining in the sky that he was convinced of his error. In the second watch he was deceived by a similar appearance. In the third watch there was the same light, and as ho was now certain that it was day, he proceeded towards the residence of Budha [Buddha]. The doors of the house and the gates of the city opened to him of their own accord. When he had walked some distance, he cp.me to a cemetery, and saw a human body which ho knew was a corpse, as it was cold, putrid, and emitted a most offensive smell. At the sight of it he became afraid, when the light vanished, and it was intensely dark all around. But a dewa [deva] who resided in the cemetery spoke to him on the great merit of those who set their feet to the hearing of bana, by which he was encouraged, and the light returned. As he proceeded further, he reflected, ".There are many now who say that they are Budha [Buddha], and I may be deceived ; there was a name given me, Sudatta, by my parents, which is known only to them and me ; if Gotama tells me what it is, when I ask him to repeat it, I will believe in him ; but if he cannot repeat it, I will seek Budha [Buddha] elsewhere." Early in the morning, Budha [Buddha], who knew what was passing in his mind, went to meet him, and on seeing him, said, " Sudatta, come hither!'' On hearing this word, the faith of Anepidu [Anāthapiṇḍika][Anāthapiṇḍika] was established, and he promised to cleave unto the sage until the end of his life. Then Budha repeated to him two stanzas: " He who is free from evil desire attains the highest estate, and is always in prosperity. He who cuts off demerit, who subdues the mind, and attains a state of perfect equanimity, secures nirwāna; this is his prosperity." Anepidu [Anāthapiṇḍika] now entered the first path, and requested Budha [Buddha] to receive from him on the following day an alms-offering, attended by his priests. Anepidu [Anāthapiṇḍika], on returning to the house of his friend, informed him of what he had done; who said that when he went to Sewet [Sāvatthi], his host was at all charges, and that he must allow the same to be done at Rājagaha; but Anepidu [Anāthapiṇḍika] refused his assistance, as well as that of the king and of the chief of the villages, which were offered, and purchased vessels, ovens, and all the requisite utensils, at his own expence. When the repast was concluded, he invited Budha to Sewet [Sāvatthi], telling him that the king of that city reigned over the countries of Kāsi and Kosol [Kosala], 300 yojanas in extent, and that his own wealth was immense. The road between Rājagaha and Sewet [Sāvatthi], a distance of 45 yojanas, was richly ornamented, and resting-places were erected at the end of every yojana, as Budha [Buddha] accepted the invitation. When Anepidu [Anāthapiṇḍika] returned to Sewet [Sāvatthi], he examined carefully the suburbs of the city, that he might find a suitable place for the erection of the wihāra [vihāra], not too near nor too distant. At last he found a place of this description, belonging to the prince Jeta. But when he asked the prince to dispose of it, he replied that he would not let him have it, unless he were to cover it over with golden masurans. " It is a bargain," replied Anepidu [Anāthapiṇḍika], " upon these conditions the garden is mine." When the prince saw that he was serious, he was unwilling to abide by what he had said; and as Anepidu [Anāthapiṇḍika] would not give up his right, the matter was referred to a court of justice, and decided against the prince. Jeta then reflected, " My garden is a thousand cubits in length and breadth ; no one has wealth enorgh to be able to cover it with gold; it is therefore yet mine, though the case is decided against me.'' The prince and Anepidu [Anāthapiṇḍika] went together to the garden, and saw that all the useful trees were cut down, only such trees as sandal and mango being permitted to remain ; and the whole place was made perfectly level. Then Anepidu [Anāthapiṇḍika] called his treasurer, and commanded that his stores of wealth should be entered, and as many masurans brought out as would be necessary. The treasurer accordingly emptied seven stores, and measured the golden masurans as if they had been grain. The masurans were measured to the extent of ninety yalas, and were then brought and thrown down in the garden ; and a thousand men, each taking up a bundle of money, began to cover the garden. Anepidu [Anāthapiṇḍika] commanded his servants to measure the space occupied by the standing trees, and give as many masurans as would have been required if they had not been there, that he might lose no part of the merit he hoped to gain. When he saw that the entrance was not covered, he commanded his treasurer to break open another of the stores, and bring a further supply, though he knew by the plates of copper on which his wealth was numbered, that the store preserved by his forefather in the seventh generation backward had been opened, and that the whole sum disposed of amounted to 18 kotis of masurans ; but when Jeta saw that although Anepidu [Anāthapiṇḍika] had already given so much, he was equally ready to give more, he reflected that it would be well for him also to partake in the merit, and declared that the sum he had received was sufficient. After this was concluded, Anepidu [Anāthapiṇḍika] began the erection of the wihāra ; around it were houses for the priests; offices that were suitable for the day, and others for the night; an ambulatory ; tanks; and gardens of fruit and flower trees ; and around the whole, extending 4000 cubits, was a wall 18 cubits high. The whole of these erections cost 18 kotis of masurans. In addition, Anepidu [Anāthapiṇḍika] had many friends who assisted him, some by their personal labour, and others by their wealth. Jeta also said, " What has a prince to do with money procured from a merchant?" so he expended the whole of the 18 kotis he had received in building a palace seven stories high, at each of the four sides of the garden. When all was finished, Budha was invited to visit the place; and he set off by easy stages, sixteen miles each day, so that he was forty-five days in travelling from Rājagaha to Sewet [Sāvatthi]. On his approach to the city, he was met by a splendid procession, composed of different companies with 500 persons in each, carrying appropriate vessels and emblems, of the most costly description. One company was headed by Anepidu's [Anāthapiṇḍika] two daughters, Mahā Su-badra and Chūla Subadra. Anepidu [Anāthapiṇḍika] escorted Budha [Buddha] to the wihāra, and then enquired from the sage unto whom it should be offered, who said, " Let it be offered to the whole priesthood, whether present or absent." Then Anepidu [Anāthapiṇḍika] poured water from a golden vessel upon the hands of Budha [Buddha], in token that he dedicated the wihāra to all priests whatsoever, from whichever of the four quarters they might come ; after which Budha [Buddha] repeated a stanza:—" He who resides in this wihāra will be protected from heat and cold ; from wild beasts, musquitoes, and nāgas; he who dedicated this wihāra, if there be to him another birth, will in that birth be protected from all these dangers." By listening to the bana, many became rahats [Arhants]. Budha resided in the wihāra nine months, and in the daily alms which Anepidu [Anāthapiṇḍika] presented, he expended 18 kotis; so that the whole of the gifts that he presented would amount to 54 kotis of masurans. In former ages, the same place was given to the Budhas [Buddhas] by other rich merchants." [Quelle: Hardy, Robert Spence <1803 - 1868>: A manual of Buddhism in its modern development / tranlated from Singhalese mss. by R. Spence Hardy. -- Reprint of the 1853 ed. -- Varanasi : Chowkhamba Sanskrit Series Office, 1967. -- 533 S. : 23 cm. -- (Chowkhamba Sanskrit Studies ; vol. LVI.). -- S. 216 - 220.]

"Jetavana. A park in Sāvatthi, in which was built the Anāthapindikārāma. When the Buddha accepted Anāthapindika's invitation to visit Sāvatthi the latter, seeking a suitable place for the Buddha's residence, discovered this park belonging to Jetakumāra (MA.i.471 says it was in the south of Sāvatthi). When he asked to be allowed to buy it, Jeta's reply was: "Not even if you could cover the whole place with money." Anāthapindika said that he would buy it at that price, and when Jeta answered that he had had no intention of making a bargain, the matter was taken before the Lords of Justice, who decided that if the price mentioned were paid, Anāthapindika had the right of purchase. Anāthapindika had gold brought down in carts and covered Jetavana with pieces laid side by side. (This incident is illustrated in a bas-relief at the Bharhut Tope; see Cunningham - the Stūpa of Bharhut, Pl.lvii., pp.84-6). The money brought in the first journey was found insufficient to cover one small spot near the gateway. So Anāthapindika sent his servants back for more, but Jeta, inspired by Anāthapindika's earnestness, asked to be allowed to give this spot. Anāthapindika agreed and Jeta erected there a gateway, with a room over it. Anāthapindika built in the grounds dwelling rooms, retiring rooms, store rooms and service halls, halls with fireplaces, closets, cloisters, halls for exercise, wells, bathrooms, ponds, open and roofed sheds, etc. (Vin.ii.158f). It is said (MA.i.50; UdA.56f) that Anāthapindika paid eighteen crores for the purchase of the site, all of which Jeta spent in the construction of the gateway gifted by him. (The gateway was evidently an imposing structure; see J.ii.216). Jeta gave, besides, many valuable trees for timber. Anāthapindika himself spent fifty-four crores in connection with the purchase of the park and the buildings erected in it. The ceremony of dedication was one of great splendour. Not only Anāthapindika himself, but his whole family took part: his son with five hundred other youths, his wife with five hundred other noble women, and his daughters Mahā Subhaddā and Cūla Subhaddā with five hundred other maidens. Anāthapindika was attended by five hundred bankers. The festivities in connection with the dedication lasted for nine months (J.i.92ff). Some of the chief buildings attached to the Jetavana are mentioned in the books by special names, viz., Mahāgandhakuti, Kaverimandalamāla, Kosambakuti and Candanamāla. SNA.ii.403. Other buildings are also mentioned - e.g., the Ambalakotthaka-āsanasālā (J.ii.246). According to Tibetan sources the vihāra was built according to a plan sent by the devas of Tusita and contained sixty large halls and sixty small. The Dulva also gives details of the decorative scheme of the vihāra (Rockhill: op. cit.48 and n.2). All these were built by Anāthapindika; there was another large building erected by Pasenadi and called the Salalaghara (DA.ii.407). Over the gateway lived a guardian deity to prevent all evildoers from entering (SA.i.239). Just outside the monastery was a rājayatana-tree, the residence of the god Samiddhisumana (Mhv.i.52f; MT 105; but see DhA.i.41, where the guardian of the gateway is called Sumana). In the grounds there seems to have been a large pond which came to be called the Jetavanapokkharanī. (AA.i.264; here the Buddha often bathed (J.i.329ff.). Is this the Pubbakotthaka referred to at A.iii.345? But see S.v.220; it was near this pond that Devadatta was swallowed up in Avīci (J.iv.158)). The grounds themselves were thickly covered with trees, giving the appearance of a wooded grove (arañña) (Sp.iii.532). On the outskirts of the monastery was a mango-grove (J.iii.137). In front of the gateway was the Bodhi-tree planted by Anāthapindika, which came later to be called the Anandabodhi (J.iv.228f). Not far from the gateway was a cave which became famous as the Kapallapūvapabbhāra on account of an incident connected with Macchariyakosiya (J.i.348). Near Jetavana was evidently a monastery of the heretics where Ciñcāmānavikā spent her nights while hatching her conspiracy against the Buddha. (DhA.iii.179; behind Jetavana was a spot where the Ajivakas practised their austerities (J.i.493). Once the heretics bribed Pasenadi to let them make a rival settlement behind Jetavana, but the Buddha frustrated their plans (J.ii.170)). There seems to have been a playground just outside Jetavana used by the children of the neighbourhood, who, when thirsty, would go into Jetavana to drink (DhA.iii.492). The high road to Sāvatthi passed by the edge of Jetavana, and travellers would enter the park to rest and refresh themselves (J.ii.203, 341; see also vi.70, where two roads are mentioned). According to the Divyāvadāna (Dvy.395f), the thūpas of Sāriputta and Moggallāna were in the grounds of Jetavana and existed until the time of Asoka. Both Fa Hien (Giles: p.33ff) and Houien Thsang (Beal.ii.7ff) give descriptions of other incidents connected with the Buddha, which took place in the neighbourhood of Jetavana - e.g., the murder of Sundarikā, the calumny of Ciñcā, Devadatta's attempt to poison the Buddha, etc. The space covered by the four bedposts of the Buddha's Gandhakuti in Jetavana is one of the four avijahitatthānāni; all Buddhas possess the same, though the size of the actual vihāra differs in the case of the various Buddhas. For Vipassī Buddha, the setthi Punabbasumitta built a monastery extending for a whole league, while for Sikhī, the setthi Sirivaddha made one covering three gavutas. The Sanghārāma built by Sotthiya for Vessabhū was half a league in extent, while that erected by Accuta for Kakusandha covered only one gāvuta. Konagamana's monastery, built by the setthi Ugga, extended for half a gāvuta, while Kassapa's built by Sumangala covered sixteen karīsas. Anāthapindika's monastery covered a space of eighteen karīsas (BuA.2, 47; J.i.94; DA.ii.424). The Buddha spent nineteen rainy seasons in Jetavana (DhA.i.3; BuA.3; AA.i.314). It is said that after the Migāramātupāsāda came into being, the Buddha would dwell alternately in Jetavana and Migāramātupāsāda, often spending the day in one and the night in the other (SNA.i.336). According to a description given by Fa Hien (Giles, pp.31, 33), the vihāra was originally in seven sections (storeys?) and was filled with all kinds of offerings, embroidered banners, canopies, etc., and the lamps burnt from dusk to dawn. One day a rat, holding in its mouth a lamp wick, set fire to the banners and canopies, and all the seven sections were entirely destroyed. The vihāra was later rebuilt in two sections. There were two main entrances, one on the east, one on the west, and Fa Hsien found thūpas erected at all the places connected with the Buddha, each with its name inscribed. The vihāra is almost always referred to as Jetavane Anāthapindikassa ārāma. The Commentaries (MA.ii.50; UdA.56f, etc.) say that this was deliberate (at the Buddha's own suggestion pp.81-131; Beal: op. cit., ii.5 and Rockhill: p.49), in order that the names of both earlier and later owners might be recorded and that people might be reminded of two men, both very generous in the cause of the Religion, so that others might follow their example. The vihāra is sometimes referred to as Jetārāma (E.g., Ap.i.400). In the district of Saheth-Mabeth, with which the region of Sāvatthi is identified, Saheth is considered to be Jetavana (Arch. Survey of India, 1907-8, pp.81-131)." [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.]

82 Ambamūle pāṭihīraṃ Tāvatiṃsamhi desanaṃ,
Devorohaṇapāṭihīraṃ therapañhasamāgamaṃ,

82.

Das Wunder am Fuß des Mangobaums¹, das Lehren in Tāvatiṃsa², das Wunder des Herabstiegs der Götter³, die Versammlung mit der Befragung des Thera⁴.

Kommentar:

¹ Wunder am Fuß des Mangobaums: Zwillingswunder (Yamaka-pāṭihāriya) am Fuß des Mangobaums "Gaṇḍamba": Nidānakathā, Jātakatthakathā, J I, 88

"Gaṇḍamba The mango-tree, at the gate of Sāvatthi, under which the Buddha performed the Yamaka-pātihāriya. The king's gardener, Ganda, while on his way to the palace to give the king a ripe mango-fruit from the palace gardens, saw the Buddha going on his alms-rounds and offered him the mango. The Buddha ate it immediately, and gave the seed to Ananda to be planted by the gardener at the city-gate. A tree of one hundred cubits sprouted forth at once, covered with fruit and flowers. At the foot of this tree Vissakamma, by the order of Sakka, built a pavilion of the seven kinds of precious things. J.iv.264f; J.i.88; DhA.iii.206ff; Mil.349." [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.]

"Yamaka pātṭihāriya The miracle of the "double appearances”. When the Buddha laid down a rule forbidding the exercise of supernatural powers by monks -  following on the miracle performed by Pindola Bhāradvāja -  the heretics went about saying that henceforth they would perform no miracles except with the Buddha. Bimbisāra reported this to the Buddha, who at once accepted the challenge, explaining that the rule was for his disciples and did not apply to himself. He, therefore, went to Sāvatthi, the place where all Buddhas perform the Miracle. In reply to Pasenadi, the Buddha said he would perform the miracle at the foot of the Gandamba tree on the full moon day of Asālha [in July]. This was in the seventh year after the Enlightenment (DA.i.57). The heretics therefore uprooted all mango trees for one league around, but, on the promised day, the Buddha went to the king's garden, accepted the mango offered by Ganda, and caused a marvellous tree to sprout from its seed. The people, discovering what the heretics had done, attacked them, and they had to flee helter-skelter. It was during this flight that Pūrana Kassapa committed suicide. The multitude, assembled to witness the miracle, extended to a distance of thirty six leagues. The Buddha created a jewelled walk in the air by the side of the Gandamba. When the Buddha's disciples knew what was in his mind, several of them offered to perform miracles and so refute the insinuations of the heretics. Among such disciples were Gharanī, Culla Anātthapindika, Cīrā, Cunda, Uppalavannā and Moggallāna. The Buddha refused their offers and related the Kanhausabha and Nandivisāla Jātakas. Then, standing on the jewelled walk, he proceeded to perform the Yamaka-pātihāriya (Twin Miracle), so called because it consisted in the appearance of phenomena of opposite character in pairs -  e.g., producing flames from the upper part of the body and a stream of water from the lower, and then alternatively. Flames of fire and streams of water also proceeded alternatively from the right side of his body and from the left. DA.l.57; DhA.iii.214f. explains how this was done. From every pore of his body rays of six colours darted forth, upwards to the realm of Brahmā and downwards to the edge of the Cakkavāla. The Miracle lasted for a long while, and as the Buddha walked up and down the jewelled terrace he preached to the multitude from time to time. It is said that he performed miracles and preached sermons during sixteen days, according to the various dispositions of those present in the assembly. At the conclusion of the Miracle, the Buddha, following the example of his predecessors, made his way, in three strides, to Tāvatimsa, there to preach the Abhidhamma Pitaka to his mother, now born as a devaputta. The Twin Miracle is described at DA.i.57, and in very great detail at DhA.iii.204; see also J.iv.263ff. The DhA. version appears to be entirely different from the Jātaka version; the latter is very brief and lacks many details, especially regarding Pindola's miracle and the preaching of the Abhidhamma in Tāvatimsa. The account given in Dvy. (143-66) is again different; the Miracle was evidently repeatedly performed by the Buddha (see, e.g., Candanamālā), and it is often referred to -  e.g., J.i.77, 88, 193; Ps.i.125; SNA.i.36; AA.i.71; MA.ii.962; Mil. 349; Vsm.390; PvA.137; Dāthāvamsa i.50. The miracle was also performed by the Buddha's relics; see, .e.g., Mhv.xvii.52f.; Sp.i.88, 92. It is said (Mil.349) that two hundred millions of beings penetrated to an understanding of the Dhamma at the conclusion of the Miracle. The Twin Miracle can only be performed by the Buddha. Mil.106." [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 - 4} Lehren in Tāvatiṃsa usw.

"Budha [Buddha] visits the Dewa-Loka Tawutisā [Tāvatiṃsa]. At three steps Budha [Buddha] went to the loka of Sekra [Sakka], that he might preach to the dewas [deva] and brahmas. The dewa [deva] thought within himself, when he knew of his approach, "My throne is 60 yojanas long, 50 broad, and 15 high; how then will Budha [Buddha] appear when seated on it, as he is only 12 cubits high?" But as this was the principal throne, and no other could be offered to Budha [Buddha]; he prepared it for his reception, and went with a great retinue to meet him. When Budha [Buddha] seated himself upon the throne, it became exactly of the proper size, being no higher than his knee. As he knew the thoughts of Sekra [Sakka], in order to show his great power he caused his robe to extend itself on all sides, as the dewas were looking on, until it became more than a thousand miles long and eight hundred broad, and covered the throne, so that it appeared like a seat prepared expressly for the saying of bana. Then Budha [Buddha] appeared as if of proper size for the throne ; the seat and its occupant were equal to each other. And when the dewas saw this display of his power, the whole assemblage offered him adoration. As the people did not see Budha [Buddha] they began to be uneasy, and enquired of Mugalan [Moggalāna] whither he had gone; but he sent them to Anurudha [Anuruddha], that that priest might have an opportunity of exhibiting his great knowledge. By the priest they were informed that the sage had gone to Tawutisa [Tāvatiṃsa], where he would keep the ordinance called wass [vassa], so that three months must elapse before he could return. On hearing this, the people expressed their willingness to remain during that period, and pitched their tents in the same spot, Then Anepidu [Anāthapiṇḍika], the upāsika, proclaimed that he would supply the whole company with whatever they might require, whether garments, food, water, or fuel, until the arrival of Budha [Buddha]. During this period Mugalan [Mogalāna] said bana, and answered the questions that were proposed to him. All lived together in friendship and peace ; the natural secretions were not formed ; they were like the inhabitants of Uturukuru [Uttarakuru]. The multitude extended to thirty-six yojanas. When Budha [Buddha] said bana in Tawutisa [Tāvatiṃsa], they heard his voice, and knowing whence it proceeded, they clapped their hands. By this hearing of bana many were enabled to enter the paths. The dewas, with Mātru [Māyādevaputta] as their chief, requested Budha to open the door of Abhidharmma [Abhidhamma], which had been shut during a whole Budhantara, and to agitate the sea of the the Abhidharmma as the fish-king Timingala agitates the ocean as from the day he became Budha, like men athirst seeking for water, they were continually looking out for the period when the unfolding of the Abhidharmma should commence. Then Budha [Buddha] lifted up his voice, the sound filling the whole sakwala [cakkavāḷa] as with a delightful perfume, and said, " Kusalā dhammā, akusalā dhammā, awyaktā [aviyakatā] dhammā," these being the first words of the Abhidharmma, which is divided into eight prakāraṇas. The full meaning of the Abhidharmma is known to the Budhas [Buddhas] alone; even the dewas [deva] and brahmas cannot attain to it; when, therefore, it was declared by Gotama to the beings assembled in Tawutisa [Tāvatiṃsa], it was in a simplified manner, as they were capable of understanding it. When he began, the various beings reflected thus : " Is this the Abhidharmma ? we had heard that it was so profound that no one could understand it." Budha saw their thoughts, and as he proceeded the manner of his discourse made its meaning gradually deeper. Then the beings were able to understand some parts and not others ; it was like an image seen in the shadow. They said Sādhu, in approbation, the words still becoming more and more profound. The Abhidharmma now became to them like a form seen in a dream ; its meaning was hid from them, and was perceived by none but Gotama. Not understanding any part, they remained like imagery painted upon a wall, in utter silence. In a little time Budha [Buddha] again simplified his discourse, when they once more expressed their approbation, and began to think, " The Abhidharmma is not so difficult; it is easy to understand," which, when the preacher perceived, he gradually passed to a profounder style. Thus, during half a night, Budha rapidly declared the bana of the Abhidharmma. In the time occupied by others to say one letter, Ānanda says eight; in the time that Ānanda says one, Seriyut [Sāriputta] says eight; in the time that Seriyut [Sāriputta] says one, Budha [Buddha] says eight; so that Budha [Buddha] can repeat 512 letters as rapidly as the priests can repeat one. When in Tawutisa [Tāvatiṃsa] he repeated the bana thus quickly, because the apprehension of the dewas [deva] was of equal celerity. In one hundred of our years the dewas [deva] eat but once; and had Budha taken his accustomed meals in their presence during the period he performed wass [vassa] in Tawutisa [Tāvatiṃsa], they would have thought that he was always eating. Therefore, at the usual hours of refec tion he caused another Budha [Buddha] to appear and occupy his place, whilst he himself went to the Anotatta lake ; and as his alms-bowl here came to him in a miraculous manner, he took it to Uturukuru [Uttarakuru], where he received food. At this time Seriyut [Sāriputta] and 500 priests called Waggula were in Sakaspura, keeping wass [vassa]. When Budha had eaten the food he received in Uturukuru [Uttarakuru], he went to the same city, and at the request of Seriyut [Sāriputta] repeated all that he and the representative of Budha [Buddha] had said to the dewas [deva]. It would have occupied too much time to repeat the whole, and it was therefore spoken in an abridged form ; but such was the wisdom of Seriyut [Sāriputta], that when Budha [Buddha] declared to him one thing, from that one he learnt a hundred. The things he thus learnt, he was commanded by Gotama to teach in full to the 500 Waggula priests, who would afterwards be able to teach others ; and thus the words of the Ahbidharmma would be preserved to future ages for the benefit of the faithful. " When the rehearsal was concluded, Budha [Buddha] returned to the dewa-loka [devaloka], and causing the other form to disappear, took its place. This occurred daily. The Abhidharmma was completed when the three months of wass [vassa] had passed over, and at its conclusion the dewa Matru [Māyādevaputta], now become a rahat [Arahant], said to Budha [Buddha], " You who have been born from my womb so many times, have now rendered me a recompence. In one birth, from being a slave I became the wife of the king of Benares, but that exaltation was not equal to the privilege I now receive. From the time of Piyumatura Budha, during a kap-laksha, you sought no other mother, and I sought no other son. Now, my reward is received." Not Matru Māyādevaputta alone, but eighty kelas and a thousand dewas [deva] and brahmas entered the paths. After eighty-three days had expired, the multitude assembled at Sewet [Sāvatthi] enquired of Mugalan [Moggalāna] when Budha [Buddha] might again be expected to appear. To ascertain this, the priest departed, in the presence of the people, to Tawutisa [Tāvatiṃsa], where he appeared before Budha [Buddha], and asked when he would return to the earth, as the multitude of the faithful at Sewet [Sāvatthi] had been waiting three months in the anxious expectation of seeing him. Budha informed him that in seven days he should proceed to Sakaspura [Sankassa], to which place Mugalan [Moggalāna] was directed to bring the people from Sewet [Sāvatthi]. On the return of the priest, after hearing the information he conveyed to them, the upāsakas enquired the distance from Sewet [Sāvatthi] to Sakaspura, and were told that it was thirty yojanas. They then asked how the young and the lame were to go such a distance; but Mugalan [Moggalāna]  informed them that by the power of Budha [Buddha], and his own power, they would be enabled to go without any inconvenience ; and in the same instant, more quickly than if they had gone upon swift horses, sooner than betle can bo taken from the bag and mixed with the lime, they were transported through the air to Sakaspura, as if it were in a dream. The time had now arrived when Budha [Buddha] was to take his departure from the dewa-loka [devaloka]. Sekra [Sakka] reflected that he had come from the earth at three steps, but that it would be right to celebrate his departure with special honours. He therefore caused a ladder of gold to extend from Maha Meru to Sakaspura [Saṅkassa]. At the right side of this ladder there was another, also of gold, upon which the dewas appeared, with instruments of music; and on the left there was another of silver, upon which the brahmas appeared, holding canopies, or umbrellas. These ladders were more than 80,000 yojanas in length. The steps in the ladder of Budha [Buddha] were alternately of gold, silver, coral, ruby, emerald, and other gems, and it was beautifully ornamented. The whole appeared to the people of the earth like three rainbows. When Budha [Buddha] commenced his descent, all the worlds from Awichi [Avīci] to Bhawagra [Bhāvagga] were illuminated by the same light. The characteristic marks upon his person appeared to the multitude assembled at Sakaspura, as plainly as the inscription upon a golden coin held in the hand; and as they looked at him they said to each other, " Now he is upon the golden step, or the silver, or some other." Sekra [Sakka] preceded him on the same ladder, blowing the conch, whilst on the other ladders were the dewas [deva] and brahmas. The people who saw him thus honoured, all formed within themselves the wish to become Budhas. The first to pay his respects to Budha [Buddha] on arriving at Sakaspura was Seriyut [Sāriputta]; and after he had worshipped the dewa of dewas he enquired if all who had formed the wish to become Budhas [Buddhas] would have their wishes gratified. Budha replied, " If they had not performed the parāmitas in former births, how could they have exercised the wish ? Those who have superior merit will become supreme Budhas ; the next in order will be Pase-Budhas [Paccekabuddha] ; and the others will be priests. Thus all will receive one or other of the three Bodhi." After this declaration had been made, Budha [Buddha] resolved upon giving evidence before the people of the superior wisdom of Seriyut [Sāriputta]. In the first place he asked a question that those who had not entered the paths could answer; then he asked another, but they were silent, and those who had entered the first path answered. Thus each class was successively silent, and the one above answered, as he passed to those in the second path and the third; and then proceeded to the inferior (kṣīna), the middle (trividyāprāpta), and the chief (ṣadabhijñāprāpta) śrāvakas [sāvaka]; then to Mugalan [Moggalāna] and Seriyut [Sāriputta]; and to Seriyut [Sāriputta] alone. Last of all he propounded a question that the Budhas [Buddha] alone could answer. After this exercise, Budha [Buddha] said to Seriyut [Sāriputta] the words bhuta-midang, which the priest explained in a koti of ways, though none of the other śrāvakas who were present understood the meaning. As Seriyut [Sāriputta] proceeded, Gotama listened with the pleasure a father feels when witnessing the cleverness of his son ; and then declared that in wisdom he was the chief of his disciples. All this honour was received by Seriyut [Sāriputta] because in a former age he had given in alms a stylus and a blank book for the writing of the bana." 25. The YaM, Alawaka, overcome ly Budha, The king of Alow was accustomed, in order that he might prepare himself for the fatigues of war, to betake himself to the forest, and chase the game, without ceasing, for the space of seven days. On one occasion a part of the forest was surrounded, and the king gave orders that no animal should be permitted to escape : but a deer burst through the barrier near the king, and he pursued it alone to the distance of three yojanas before he killed it. Though he had no occasion for the flesh, yet to give proof of his prowess to his attendants, he divided it into two parts, and making a yoke of a piece of wood, attached one to each end, with which he proceeded towards the place where he had left the nobles. On the way he arrived at a banian tree, near a place where four roads met; and as he was very much fatigued, he remained a little time under the tree to rest. This banian was the residence of the yaka Ala-waka, a subject of Wesamuna, who was accustomed to slay all persons who approached the tree. After his usual manner, he came to slay the king, who was so terrified, that he promised, if his life was spared, every day to provide for the demon a victim and a dish of rice. But Alawaka replied, " When you return to the kingdom you will forget the promise you have made ; I can only seize those who approach the tree, and therefore I cannot permit you to escape." But the king said, that on the day he omitted to make the offering, the yaka might come to the palace and seize his person. On receiving this promise Alawaka permitted him to return to the palace; and on his arrival he called the chief of the city, and told him what had occurred. The noble enquired if he had named a day on which the sacrifice was to cease; and when he said that he had not, he lamented that the king had committed so great ar. error, but promised to do his utmost to remedy the evil, without any care on the part of the king. For this purpose he went to the door of the prison, and said that those who wore appointed to death for , murder, and wished to live, might be reprieved, if they would only take a dish of rice and present it at the banian tree. The murderers embraced his offer ; but when they approached the tree, they were caught by the yaka. and slain. A similar offer was afterwards made to the thieves, and they too were killed in the same manner, until the prison was empty. Then innocent persons were accused falsely, and condemned to the punishment that had been inflicted upon the others. When this stratagem failed, the aged were taken by house-row ; but the king told his noble that the people came to complain that their parents and grandparents were taken from them, and commanded him to resort to some other method to secure the daily victim. The noble said, that if he was not permitted to take the aged, he must seize the infants, for whom there would perhaps be less affection ; but when this became known, the mothers who had children, or those who were pregnant, removed to other countries. In this way twelve years passed over. At last no child was left in the city but the king's own son, and as a man will rather part with anything than his life, permission was given to sacrifice the prince; and amidst the tears of the queens and courtezans, the nurse was directed to present him to the yaka. On the morning of the same day, it was seen by Budha that the prince had sufficient merit to enable him to enter the path anagami, and that the yaka might enter the path sowan. He, therefore, took his alms-bowl, and proceeded a distance of thirty yojanas from the Jetawana wihara, in which he at that time resided, to the door of the yaka's dwelling. The porter, Gadrabha, asked him why he had come there at that hour; and he said that he had come to remain for a time in the dwelling of Alawaka. The porter informed him that this would be attended with danger, as his master was very cruel, not respecting even his own parents ; but Budha said that no harm would happen to him, if he were allowed to remain there a single night. The porter again declared that his master tore out the hearts of all who came near, and taking them by the legs clove them in two; and when the sage still persisted in his request, the porter said he would go to the Himala forest, and ask the permission of his master. On his departure, Budha entered the dwelling, and sat down on the throne occupied by the yaka on days of festivity, upon which the courtezans of the place came and did him reverence ; and the sage preached to them the bana, telling them to be kind to all and injure no one; on the hearing of which they said, Sadhu, in approbation. But when Gadrabha informed his master that Budha was at his dwelling, he became greatly enraged, and said that G6-tama should suffer for this intrusion. It happened that at this time the yakas Satagera and Bemawata were on their way, with their attendants, to worship Budha at the Jetawana wihara. The yakas, in passing through the sky, must leave the paths that are frequented by the dewas. Around the dwelling of Alawaka there was an iron fence, and above it was protected by a net of gold. It was like a casket three yojanas in height. The two yakas had to pass near this place ; but as no yaka is permitted to approach Budha (unless it be for the purpose of doing him reverence) they were arrested in their flight; and on looking to see what was the cause, they perceived that the great teacher was seated upon the throne in the yaka's dwelling ; on which they went and offered worship, and afterwards departed to the Himala forest. Here they met with Alawaka, and informed him that a most fortunate circumstance had occurred to him, as Budha was in 'his dwelling, and he must go and entertain him. On hearing this, the heart of the yaka became agitated, and he asked, " Who is this Budha that has dared to enter my dwelling?" The two yakas replied, " Know you not Budha, the lord of the three worlds ?" The yaka declared that whoever he was, he would drive him from his dwelling ; but his companions said to him, " Why, yaka, you are like a calf, just born, near a mighty bull; like a tiny elephant, near the king of the tribe ; like an old jackal, near a strong lion ; like a crow, near a garunda 150 yojanas high ; what can you do ?" Then Alawaka arose from his seat full of rage, and placing his foot upon the mountain Ratgal, he appeared like a blaze of fire, and said, " Now we shall see whose power is the greater ;" then he struck with his foot the mountain Kailasa, which sent forth sparks like a red hot iron bar struck by the sledge hammer of the smith. Again he called out, "lam the yaka Alawaka !" and the sound reverberated through the whole of Jambudwipa.* Without delay the yaka went to his dwelling, and endeavoured to drive Budha away by a storm which he caused to arise from the four quarters, which had a force sufficient to bear down trees and rocks, many yojanas in size; but by the power of Budha it was deprived of all ability to harm. After this showers were poured down of rain, weapons, sand, charcoal, ashes, and darkness; but they did no injury whatever to the sage. He then assumed a fearful form, as Budha did not stop him as he did Wasawartta, but let him weary himself by his exertions during the whole night. Yet he was no more able to approach the object of his hatred than a fly is to alight upon red-hot iron. He then threw the chela weapon,* but it was equally impotent. By this time the dewas had assembled that they might see the contest. The yaka. was surprised when he saw that his formidable weapon had no power, and looked to see what was the cause ; by which he discovered that it was the affection or kindness of Budha, and that kindness must be overcome by kindness, and not by anger. So he quietly asked the sage to retire from his dwelling ; and as Budha knew that rage was to be overcome by mildness, he arose and departed from the place. Seeing this, the yaka thought, " I have been contending with this priest a whole night without producing any effect, and now at a single word he retires.'' By this his heart was softened. But he again thought it would be better to see whether he went away from anger or from a spirit of disobedience, and called him back. Budha came. Thrice this was repeated, the sage returning when called, after he had been allowed so many times to depart, as he knew the intention of Alawaka. When a child cries its mother gives what it cries for in order to pacify it; and as Budha knew that if the yaka were angry he would not have a heart to hear bana, he yielded to his command, that he might become tranquillised. And as any one who intends to pour precious liquor into a vessel first cleanses the vessel, so Budha cleansed the heart of Alawaka that it might be prepared to receive the dharmma. The yaka resolved upon keeping Budha walking to and fro till night, when he would be tired, and so he could easily take him by the feet and cast him into the river; but when he a fourth time charged him to go away, he refused, as he knew his intention. Budha, however, said to him that he might ask any question, and it would be answered. It was the custom of the yaka to entangle the recluses and priests who came to his dwelling, by asking them questions ; and thinking that he could now do the same again, he said that if Budha was not able to answer him, he should receive the same punishment as the priests, which was, to have his heart cloven, or to be cast into the river. The questions that he asked were thus learnt. In the time of Kas-yapa Budha his parents asked the Budha eight questions, and the answers they received they taught their son. Gradually he forgot the answers ; and lest he should forget the questions too, he wrote them upon a golden leaf. Then Alawaka asked Budha all the questions -ho had learnt; and when they were answered to his satisfaction, he entpred the path sowan, and declared that from that time he would go from city to city and from house to house, proclaiming everywhere the wisdom of Budha and the excellence of the dharmma. Whilst the yaka was in the act of making this declaration, the prince of Alow was brought to his dwelling ; but as the attendants heard the repetition of Sadhu, Sadhu, and knew that this word was never uttered except in the presence of Budha, they approached without fear. On entering they saw that Alawaka was doing reverence to Budha ; but they said that they had brought the prince as his victim for the day, and ho might cat his flesh or drink his blood, or do to him whatever he pleased. The yaka was ashamed when he heard this declaration ; and presented the prince to Budha, who blessed him and gave Jam back to the attendants; and as he was thus passed from hand to hand, he was called from that time Hastawaka-alawaka. The citizens were alarmed when they saw the prince brought back again to the palace; but when they heard the reason, they cried with one consent, Sadhu. Budha afterwards went to the city with his alms-bowl, and when he had eaten what he received, he sat down under a tree, where the king and many citizens came to visit him, and he preached to them the Alawaka-sutra, by which many thousands were enabled to enter the paths. When the prince had grown up, his father told him that as he had been saved from death by the sage he must go and minister to him; which he did, and with 500 attendants entered the path anagami. (Am&watura.)* * Among the verses recited in the Pint, commemorative of Budhn's triumphs, there is the following stanza:—" lly the glorious power of the eminent sage who in addition to conquering Mara during the contest of the night overcame the fierce demon Alawaka and others, by the force of his unmoved gentleness, may you obtain the feast of victorv."—Gogerly, Friend, ii. 100.

² Lehren in Tāvatiṃsa: Buddha lehrte im Tāvatiṃsa seiner Mutter und Göttern den Abhidhamma. Siehe oben zu Vers 44.

"It is the custom of all Buddhas to spend the vassa following the performance of the Yamakapātihāriya, in Tāvatimsa. Gotama Buddha went there to preach the Abhidhamma to his mother, born there as a devaputta. The distance of sixty-eight thousand leagues from the earth to Tāvatimsa he covered in three strides, placing his foot once on Yugandhara and again on Sineru. The Buddha spent three months in Tāvatimsa, preaching all the time, seated on Sakka's throne, the Pandukambalasilāsana, at the foot of the Pāricchattaka tree. Eighty crores of devas attained to a knowledge of the truth. This was in the seventh year after his Enlightenment (J.iv.265; DhA.iii.216f; BuA. p.3)." [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 Herabstieg der Götter

Abb.: Herabstieg von Tāvatiṃsa, Thai Malerei, 20. Jhdt
[Bildquelle: http://www.watflorida.org/buddhalila/pages/image29b_JPG.htm. -- Zugriff am 2006-07-21]

⁴ Befragung des Thera: nämlich des Thera Sāriputta

"[Sāriputta] was considered by the Buddha as inferior only to himself in wisdom. SA.ii.45; his greatest exhibition of wisdom followed the Buddha's descent from Tāvatimsa to the gates of Sankassa, when the Buddha asked questions of the assembled multitude, which none but Sāriputta could answer. But some questions were outside the range of any but a Buddha (DhA.iii.228 f.; cf. SNA.ii.570f.)." [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. -- Bd. 2, S. 1109, Anm. 7.]

83 Mahāsamayasuttantaṃ Rāhulovādam eva ca
Mahāmaṅgalasuttañ ca Dhanapālasamāgamaṃ,

83.

Das Mahāsamayasutta¹, das Rāhulovādasutta², das Mahāmaṅgalasutta³ und die Begegnung mit dem Elefanten Dhanapāla⁴.

Kommentar:

¹ Mahāsamayasutta

"Mahāsamaya Sutta. Preached at Mahāvana in Kapilavatthu, where the Buddha was staying with five hundred arahants. The gods of the ten thousand world systems had come to visit the Buddha and the monks, and were joined by four gods from the Suddhāvāsā, who saluted the Buddha in verse. The Buddha then addressed the monks and recited this sutta (D.ii.253-62). It is possible to divide the discourse into three parts. The first contains a list of the devas and other beings present to worship the Buddha. It is a long list of strange names given in verses, mostly doggerel. Many of the beings mentioned are to us now mere names, with no special information attached. Most of them were probably local deities, the personification of natural phenomena, guardian spirits, fairies, harpies, naiads, dryads, and many others, who are here represented as adherents of the Buddha, come to do him honour. It is noteworthy that even the most important gods -  e.g., Soma, Varuna and Brahmā -  are only incidentally mentioned, added to the list, as it were, without special distinction. A similar list of devas is found in the Mahavastu (i. 245; iii.68, 77); the addition of Siva to this list is significant. The list of gods given in the Mahāsamaya should be compared with that given in the Atānātiya Sutta. The second part of the sutta is the framework of the words attributed to the Buddha, introducing the list of devas, giving the Buddha's warning to the monks to beware of Māra and Māra's declaration that he had no power over them as arahants are free from fear. The third part of the sutta may be called the prologue, the verses of greeting spoken by the devas from Suddhāvāsā (Rhys Davids, Dial.ii.282f). This prologue is elsewhere preserved as a separate episode (S.i.27). The Commentaries give long accounts of the preaching of the Mahāsamya (E.g., SNA. 357ff.; DA.ii.672ff). The arahants mentioned are Sākiyan and Koliyan youths, representatives of Sākiyan and Koliyan families, sent to join the Order as a sign of gratitude to the Buddha for having averted the quarrel between the two families regarding the water of the Rohinī. On that occasion the Buddha had preached to the opposing armies the Attadanda Sutta and the Phandana, Latukika and Vattaka Jātakas (DA.ii.674 adds the Pathavuddriyana and the Rukkhadhamma Jātakas). He then related the story of their origin, showing that both families were descended from a common stock. When the quarrel was thus settled, two hundred and fifty young men from each family entered the Order and the Buddha dwelt with them in Mahāvana. But the wives of the men tried to entice them back; the Buddha, therefore, took them to Himavā, where he preached to them the Kunāla Jātaka on the banks of the Kunāla Lake. At the conclusion of the sermon they attained to various fruits of the Path, from anāgāmī-phala to sotāpatti. He then returned with them to Mahāvana, where they developed insight and became arahants. They assembled to pay homage to their teacher on the evening of the full moon day of Jetthamāsa, and to the assembly came the devas of the ten thousand world systems. The Buddha told the monks the names of the devas present (as given in the Mahāsamaya), and, surveying the assembly, saw that it consisted of two kinds of beings, one capable of benefiting by his teaching (bhabbā), and the other not so capable (abhabbā). The bhabbā, he saw, could be divided into six groups -  the rāgacaritā and the dosa moha vitakka saddhā buddhi caritā, according to temperament. To these, respectively, he preached six suttas, calculated to benefit each separate class, and, in order that each sutta might take the form of question and answer, he created a Buddha form to ask questions, while he himself answered them. The six suttas, so preached, were the Purābheda, Kalahavivāda, Cūlavyūha, Mahāvyūha, Tuvataka and Sammāparibbājaniya. Countless numbers of beings realized the Truth (AA.i.173, 320; Mil. 20, 350; SNA.i.174). The preaching of the Mahāsamaya Sutta was among the incidents of the Buddha's life sculptured in the Relic Chamber of the Mahā Thūpa. Mhv.xxx.83." [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.]

"Normally, chanting the Mahasamaya Sutta is carried out at New Year or during the Songkran Festival to bring good luck and peace to the city and the lives of its inhabitants. It is chanted in the rainy season before harvesting to bring good luck and after chanting, water used in the ceremony will be splashed on children, households, farms, belongings, vehicles and pets. Mahasamaya Sutta is also chanted at an opening ceremony of a building to let the angels know and they will then gather to listen to the chanting so evil will be destroyed." [Quelle: http://www.chiangmai-mail.com/147/community.shtml. -- Zugriff am 2006-07--22]

² Rāhulovādasutta = Cūḷa-Rāhulovādasutta

"Cūḷa-Rahulovāda Sutta The Buddha realises that Rāhula is possessed of the qualities necessary to Deliverance and goes with him to Andhavana for the siesta. There the Buddha demonstrates, by means of question and answer, that all things are impermanent, and impresses on Rāhula the manner in which the disciples of the Ariyans should strive to be delivered from them. Rāhula takes the lesson to heart, and even as it is being delivered attains to arahantship. (M.iii.277f; this sutta is also found at S.iv.105ff, where it is called the Rāhula Sutta).   Many thousands of devas are present at the preaching of the sermon, and this sutta is therefore given as an illustration of the Buddha's great compassion (E.g., UdA.324; MA.i320; also Mil.20). Among the suttas specially preached to Rāhula, this one emphasises vipassanā (AA.ii.547). It may have been the incidents mentioned in this sutta that were illustrated in the relic-chamber of the Mahā Thūpa. See Mhv.xxx.83." [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 Mahāmaṅgalasutta: das am häufigsten rezitierte Paritta-Sutta (Pirit), bei Laien eines der bestbekannten Suttas.

"Maṅgala Sutta Preached at Jetavana in answer to a question asked by a deva as to which are the auspicious things (mangalāni) in the world. The sutta describes thirty seven mangalāni, including such things as the avoidance of fools, association with the wise, honouring those worthy of honour, etc. (Khp.pp.2f) The Commentary (KhpA.vii.; SNA.i.300) explains that at the time the sutta was preached there was great discussion over the whole of Jambudīpa regarding the constitution of mangala. The devas heard the discussion and argued among themselves till the matter spread to the highest Brahma world. Then it was that Sakka suggested that a devaputta should visit the Buddha and ask him about it. In the Sutta Nipāta (SN., pp. 46f) the sutta is called Mahāmangala. It is one of the suttas at the preaching of which countless devas were present and countless beings realized the Truth (SNA.i.174; BuA.243; AA.i.57,320). The sutta is often recited, and forms one of the commonest of the Parittas. To have it written down in a book is considered an act of great merit (MA.ii.806). It is said (Mhv.xxxii.43) that once Dutthagāmani attempted to preach the Mangala Sutta at the Lohapāsāda, but he was too nervous to proceed. The preaching of the Mangala Sutta was one of the incidents of the Buddha's life represented in the Relic Chamber of the Mahā Thūpa (Mhv.xxx. 83). See also Mahāmangala Jātaka." [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.]

Maṅgalasuttaṃ Evaṃ me sutaṃ: ekaṃ samayaṃ bhagavā Sāvatthiyaṃ viharati Jetavane Anāthapiṇḍikassa ārāme. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ Jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi, ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ gāthāya ajjhabhāsi. Bahu devā manussā ca maṅgalāni acintayuṃ, Ākaṅkhamānā sotthānaṃ brūhi maṅgalam uttamaṃ. Asevanā ca bālānaṃ paṇḍitānañ ca sevanā, Pūjā ca pūjanīyānaṃ etaṃ maṅgalam uttamaṃ. Patirūpadesavāso ca pubbe ca katapuññatā, Attasammāpaṇidhi ca etaṃ maṅgalam uttamaṃ. Bāhusaccañ ca sippañ ca vinayo ca susikkhito, Subhāsitā ca yā vācā etaṃ maṅgalam uttamaṃ. Mātāpitū upaṭṭhānaṃ puttadārassa saṅgaho, Anākulā ca kammantā etaṃ maṅgalam uttamaṃ. Dānañ ca dhammacariyā ca ñātakānañ ca saṅgaho, Anavajjāni kammāni etaṃ maṅgalam uttamaṃ. Ārati virati pāpā majjapānā ca saññamo, Appamādo ca dhammesu etaṃ maṅgalam uttamaṃ. Gāravo ca nivāto ca santuṭṭhi ca kataññutā, Kālena dhammasavaṇaṃ etaṃ maṅgalam uttamaṃ. Khantī ca sovacassatā samaṇānañ ca dassanaṃ, Kālena dhammasākacchā etaṃ maṅgalam uttamaṃ. Tapo ca brahmacariyañ ca ariyasaccānadassanaṃ, Nibbānasacchikiriyā ca etaṃ maṅgalam uttamaṃ. Phuṭṭhassa lokadhammehi cittaṃ yassa na kampati, Asokaṃ virajaṃ khemaṃ etaṃ maṅgalam uttamaṃ. Etādisāni katvāna sabbattha maparājitā, Sabbattha sotthiṃ gacchanti taṃ tesaṃ maṅgalam uttaman ti. Maṅgalasuttaṃ niṭṭhitaṃ.

"MAHĀMAṄGALASUTTA. So it was heard by me: At one time Bhagavat dwelt at Sāvatthī, in Jetavana, in the park of Anāthapiṇḍika. Then, when the night had gone, a deity of beautiful appearance, having illuminated the whole Jetavana, approached Bhagavat, and having approached and saluted him, he stood apart, and standing apart that deity addressed Bhagavat in a stanza: 'Many gods and men have devised blessings, longing for happiness, tell thou (me) the highest blessing.' Buddha said: 'Not cultivating (the society of) fools, but cultivating (the society of) wise men, worshipping those that are to be worshipped, this is the highest blessing. 'To live in a suitable country, to have done good deeds in a former (existence), and a thorough study of one's self, this is the highest blessing. 'Great learning and skill, well-learnt discipline, and well-spoken words, this is the highest blessing. 'Waiting on mother and father, protecting child and wife, and a quiet calling, this is the highest blessing. 'Giving alms, living religiously, protecting relatives, blameless deeds, this is the highest blessing. 'Ceasing and abstaining from sin, refraining from intoxicating drink, perseverance in the Dhammas, this is the highest blessing. 'Reverence and humility, contentment and gratitude, the hearing of the Dhamma at due seasons, this is the highest blessing. 'Patience and pleasant speech, intercourse with Samaṇas, religious conversation at due seasons, this is the highest blessing. 'Penance and chastity, discernment of the noble truths, and the realisation of Nibbāna, this is the highest blessing. 'He whose mind is not shaken (when he is) touched by the things of the world (lokadhamma), (but remains) free from sorrow, free from defilement, and secure, this is the highest blessing. 'Those who, having done such (things), are undefeated in every respect, walk in safety everywhere, theirs is the highest blessing.' Mahāmangala is ended. [Übersetzung: Viggo Fausböll <1824-1908>: The Sutta-Nipāta / Translated from the Pāli by V. Fausböll. -- Oxford : Clarendon Press, 1881. -- (The Sacred Books of the East ; X). -- S. 43f.]

⁴ Dhanapāla = Nālāgiri

Abb.: Die Unterwerfung Nālāgiri's, Amaravati
[Bildquelle: http://www.chennaimuseum.org/draft/gallery/01/02/buddh8.htm. -- Zugriff am 2006-07-17]

"Nālāgiri An elephant of the royal stalls at Rājagaha. Devadatta, after several vain attempts to kill the Buddha, obtained Ajātasattu's consent to use Nālagiri as a means of encompassing the Buddha's death. The elephant, he said, knows nothing of the Buddha's virtues and will have no hesitation in destroying him. Nālagiri was a fierce animal, and in order to increase his fierceness, Devadatta instructed his keeper to give him twice his usual amount of toddy. Proclamation was made, by the beating of drums, that the streets of the city should be cleared as Nālāgiri would be let loose upon them. When the Buddha was informed of this and warned against going into the city for alms, he ignored the warning, and went into Rājagaha with the monks of the eighteen monasteries of the city. At the sight of Nālāgiri all the people fled in terror. Ananda, seeing the elephant advancing towards the Buddha, went, in spite of the Buddha's orders to the contrary, and stood in front of the Buddha, who had to make use of his supernatural power to remove him from his place. Just then, a woman, carrying a child, saw the elephant coming and fled, in her terror dropping the child at the Buddha's feet. As the elephant was about to attack the child, the Buddha spoke to him, suffusing him with all the love at his command, and, stretching out his right hand, he stroked the animal's forehead. Thrilling with joy at the touch, Nālāgiri sank on his knees before the Buddha, and the Buddha taught him the Dhamma. It is said that had the elephant not been a wild beast he would have become a sotāpanna. Marvelling at the sight, the assembled populace threw all their ornaments on the elephant's body, covering it entirely, and henceforth the elephant was known as Dhanapāla (Dhanapālaka). The Buddha returned to Veluvana, and that day, at eventide, preached the Cullahamsa Jātaka in praise of Ananda's loyalty to himself (Vin.ii.194f.: J.v.333ff.; Avedānas i. 177). It is said (Mil. 349) that nine hundred million living beings, who saw the miracle, realized the Truth. The Bodhisatta, in a past life, was once riding an elephant when he saw a Pacceka Buddha. Intoxicated by his own glory, he made the elephant charge the Pacceka Buddha. It was as a result of this action that the Buddha, in this birth, was charged by Nālāgiri (UdA.265; Ap.i.300). cp. Donamukha." [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.]

84 Āḷavakaṅgulimāla-Apalāladamanam pi ca
Pārāyanakasamitiṃ, āyuvossajjanaṃ tathā,

84.

Die Bezāhmung Āḷavaka's¹, Aṅgulimāla's² und Apalāla's³, das Treffen mit den Pārāyanakā⁴ sowie das Aufgaben der Lebenskraft⁵.

Kommentar:

¹ Āḷavaka

"Āḷavaka. The Yakkha referred to above. King Āḷavaka, with the help of the Mayor of the town (Nagaraguttika) and his ministers, was able to keep his promise for some time, by sending criminals to the Yakkha. The Yakkha's power was such that at the sight of him men's bodies became as soft as butter. Soon there were no criminals left, and each household was forced to contribute one child for sacrifice to the Yakkha. Then women, about to bring forth children, began to leave the king's capital. Twelve years passed in this manner and the only child left was the king's own son, Āḷavaka Kumāra. When the king learnt this, he ordered the child to be dressed in all splendour and taken to the Yakkha. The Buddha, with his Eye of Compassion, saw what was going to happen and went to the Yakkha's abode. Āḷavaka was away at a meeting of the Yakkhas in Himavā. His doorkeeper Gadrabha admitted the Buddha, after warning him of the Yakkha's unmannerly nature. The Buddha went in and sat down on Āḷavaka's throne while Gadrabha went to Himavā to announce to his master the Buddha's arrival. While the Buddha was there, preaching to Āḷavaka's women-folk, the Yakkhas Sātāgira and Hemavata, passing through the air on their way to the assembly in Himavā, being made aware of the Buddha's presence by their inability to fly over him, descended to Āḷavaka's palace and made obeisance to the Buddha before resuming their journey. When Āḷavaka heard from Gadrabha and from Sātāgira and Hemavata of the Buddha's visit, he was greatly incensed and uttering aloud his name, he hurried to his abode. There with all the various supernatural powers he could command he tried to dislodge the Buddha from his seat, but without success even his special weapon, the Dussāvudha being of no avail against the Buddha. Then, approaching the Buddha, Āḷavaka asked him to leave his house, which the Buddha did. He then summoned the Buddha back and he came. Three times this happened and three times the Buddha obeyed, judging compliance to be the best way of softening his wrath, but the fourth time the Buddha refused to return. Thereupon Āḷavaka expressed his desire to ask questions of the Buddha, hoping thereby to fatigue him. The Buddha agreed, and when he had answered all the questions to Āḷavaka's satisfaction, the latter became a Sotāpanna (SnA.i.239). At dawn of day, King Āḷavaka's men brought the young prince, Āḷavaka-Kumara to the Yakkha, as sacrifice. Hearing the Yakkha's shouts of joy at the close of the Buddha's sermon, they greatly marvelled. When they announced to Āḷavaka that they had brought their offering, and handed him the child, he was much ashamed because of the Buddha's presence. Āḷavaka gave the child to the Buddha, who blessed him and gave him back to the king's messengers. The boy, having passed from the Yakkha's hands to those of the Buddha, and from there to the king's men, thereafter became known as Hatthaka Āḷavaka (SnA.i.239-40). When the king and the citizens heard that the Yakkha had become a follower of the Buddha, they built for him a special abode near that of Vessavana and provided him with endless gifts of flowers, perfumes, etc., for his use. The story of Āḷavaka, of which the above is a summary, is given in full in SnA.i.217-40 and in SA.i.244-59. It is also given in brief in AA.i.211-12 and with some difference in detail. Āḷavaka's abode was thirty leagues from Sāvatthi, and the Buddha covered the whole journey in one day (SnA.i.220). The abode was near a banyan tree and on the ground (bhummattham,) well protected with walls, etc., and covered on the top by a metal net, it was like a cart enclosed on all sides. It was three leagues in extent, and over it lay the road to Himavā by air (SnA.i.222). Ascetics, having seen the glittering palace, often called to find out what it was. Āḷavaka would ask them questions regarding their faith, and when they could not answer he would assume a subtle form and, entering their hearts, would drive them mad (SnA.i.228). Āḷavaka shouted his name before starting from Himavā to vanquish the Buddha. He stood with his left foot on Manosilātala and his right on Kelāsakūta. His shout was heard throughout Jambudīpa and was one of the four shouts, mentioned in tradition, as having travelled so far (SnA.i.223; for the others see Punnaka, Vissakamma and Kusā). Āḷavaka had a special weapon, the Dussāvudha, comparable to Sakka's Vajirāvudha, Vessavana's Gadāvudha Yama's Nayanāvudha. It had the power, if it were thrown into the sky, of stopping rain for twelve years and if cast on the earth of destroying all trees and crops for a like period. If hurled into the sea it would dry up all the water, and it could shatter Sineru into pieces. It was made of cloth and is described as a vatthāvudha, and it was worn as a part of the Yakkha's upper garment (uttariya). There are three salient features in the story of Āḷavaka which link it closely to the large circle of stories grouped by Professor Watanabe (J.P.T.S.1909-10, pp.240ff) under the title of Kalmāsapāda stories: (1) The man-eating Yakkha; (2) the captured king saving himself by a promise to provide the Yakkha with offerings, and the sanctity of that promise; and (3) the conversion of the Yakkha. The conversion of Āḷavaka is considered one of the chief incidents of the Buddha's life (E.g., J.iv.180; vi.329; Mhv.xxx.84). Āḷavaka's name appears in the Atānātiya Sutta, among the Yakkhas to whom followers of the Buddha should appeal for protection in time of need (D.iii.205). (See also Āḷavaka Sutta.)" [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.]

"The Yaka [Yakkha], Alawaka [Āḷavaka], overcome by Budha [Buddha] The king of Alow [Āḷavi] was accustomed, in order that he might prepare himself for the fatigues of war, to betake himself to the forest, and chase the game, without ceasing, for the space of seven days. On one occasion a part of the forest was surrounded, and the king gave orders that no animal should be permitted to escape : but a deer burst through the barrier near the king, and he pursued it alone to the distance of three yojanas before he killed it. Though he had no occasion for the flesh, yet to give proof of his prowess to his attendants, he divided it into two parts, and making a yoke of a piece of wood, attached one to each end, with which he proceeded towards the place where he had left the nobles. On the way he arrived at a banian tree, near a place where four roads met; and as he was very much fatigued, he remained a little time under the tree to rest. This banian was the residence of the yaka Alawaka [Yakkha Āḷavaka], a subject of Wesamuna [Vessavana], who was accustomed to slay all persons who approached the tree. After his usual manner, he came to slay the king, who was so terrified, that he promised, if his life was spared, every day to provide for the demon a victim and a dish of rice. But Alawaka [Āḷavaka] replied, " When you return to the kingdom you will forget the promise you have made ; I can only seize those who approach the tree, and therefore I cannot permit you to escape." But the king said, that on the day he omitted to make the offering, the yaka [Yakkha] might come to the palace and seize his person. On receiving this promise Alawaka [Āḷavaka] permitted him to return to the palace; and on his arrival he called the chief of the city, and told him what had occurred. The noble enquired if he had named a day on which the sacrifice was to cease; and when he said that he had not, he lamented that the king had committed so great an error, but promised to do his utmost to remedy the evil, without any care on the part of the king. For this purpose he went to the door of the prison, and said that those who wore appointed to death for murder, and wished to live, might be reprieved, if they would only take a dish of rice and present it at the banian tree. The murderers embraced his offer ; but when they approached the tree, they were caught by the yaka [Yakkha]. and slain. A similar offer was afterwards made to the thieves, and they too were killed in the same manner, until the prison was empty. Then innocent persons were accused falsely, and condemned to the punishment that had been inflicted upon the others. When this stratagem failed, the aged were taken by house-row ; but the king told his noble that the people came to complain that their parents and grandparents were taken from them, and commanded him to resort to some other method to secure the daily victim. The noble said, that if he was not permitted to take the aged, he must seize the infants, for whom there would perhaps be less affection ; but when this became known, the mothers who had children, or those who were pregnant, removed to other countries. In this way twelve years passed over. At last no child was left in the city but the king's own son, and as a man will rather part with anything than his life, permission was given to sacrifice the prince; and amidst the tears of the queens and courtezans, the nurse was directed to present him to the yaka [Yakkha]. On the morning of the same day, it was seen by Budha [Buddha] that the prince had sufficient merit to enable him to enter the path anāgāmī, and that the yaka [Yakkha] might enter the path sowan [sotāpanna]. He, therefore, took his alms-bowl, and proceeded a distance of thirty yojanas from the Jetawana wihara [Jetavana vihāra], in which he at that time resided, to the door of the yaka's [Yakkha] dwelling. The porter, Gadrabha, asked him why he had come there at that hour; and he said that he had come to remain for a time in the dwelling of Alawaka [Āḷavaka]. The porter informed him that this would be attended with danger, as his master was very cruel, not respecting even his own parents ; but Budha said that no harm would happen to him, if he were allowed to remain there a single night. The porter again declared that his master tore out the hearts of all who came near, and taking them by the legs clove them in two; and when the sage still persisted in his request, the porter said he would go to the Himala forest, and ask the permission of his master. On his departure, Budha entered the dwelling, and sat down on the throne occupied by the yaka [Yakkha] on days of festivity, upon which the courtezans of the place came and did him reverence ; and the sage preached to them the bana, telling them to be kind to all and injure no one; on the hearing of which they said, Sadhu, in approbation. But when Gadrabha informed his master that Budha [Buddha] was at his dwelling, he became greatly enraged, and said that Gotama should suffer for this intrusion. It happened that at this time the yakas Satagera [Sātāgira] and Bemawata [Hemavata] were on their way, with their attendants, to worship Budha at the Jetawana wihara [Jetavana vihāra]. The yakas [Yakkha], in passing through the sky, must leave the paths that are frequented by the dewas [deva]. Around the dwelling of Alawaka [Āḷavaka] there was an iron fence, and above it was protected by a net of gold. It was like a casket three yojanas in height. The two yakas [Yakkha] had to pass near this place ; but as no yaka [Yakkha] is permitted to approach Budha [Buddha] (unless it be for the purpose of doing him reverence) they were arrested in their flight; and on looking to see what was the cause, they perceived that the great teacher was seated upon the throne in the yaka's [Yakkha] dwelling ; on which they went and offered worship, and afterwards departed to the Himala forest. Here they met with Alawaka [Āḷavaka], and informed him that a most fortunate circumstance had occurred to him, as Budha [Buddha] was in his dwelling, and he must go and entertain him. On hearing this, the heart of the yaka [Yakkha] became agitated, and he asked, " Who is this Budha [Buddha] that has dared to enter my dwelling?" The two yakas [Yakkha] replied, " Know you not Budha [Buddha], the lord of the three worlds ?" The yaka [Yakkha] declared that whoever he was, he would drive him from his dwelling ; but his companions said to him, " Why, yaka [Yakkha], you are like a calf, just born, near a mighty bull; like a tiny elephant, near the king of the tribe ; like an old jackal, near a strong lion ; like a crow, near a garunda [Garuḍa] 150 yojanas high ; what can you do ?" Then Alawaka [Āḷavaka] arose from his seat full of rage, and placing his foot upon the mountain Ratgal, he appeared like a blaze of fire, and said, " Now we shall see whose power is the greater ;" then he struck with his foot the mountain Kailasa, which sent forth sparks like a red hot iron bar struck by the sledge hammer of the smith. Again he called out, "I am the yaka Alawaka !" and the sound reverberated through the whole of Jambudwīpa [Jambudīpa]. Without delay the yaka [Yakkha]went to his dwelling, and endeavoured to drive Budha [Buddha] away by a storm which he caused to arise from the four quarters, which had a force sufficient to bear down trees and rocks, many yojanas in size; but by the power of Budha [Buddha] it was deprived of all ability to harm. After this showers were poured down of rain, weapons, sand, charcoal, ashes, and darkness; but they did no injury whatever to the sage. He then assumed a fearful form, as Budha [Buddha] did not stop him as he did Wasawartta, but let him weary himself by his exertions during the whole night. Yet he was no more able to approach the object of his hatred than a fly is to alight upon red-hot iron. He then threw the chela weapon, but it was equally impotent. By this time the dewas [deva] had assembled that they might see the contest. The yaka [Yakkha] was surprised when he saw that his formidable weapon had no power, and looked to see what was the cause ; by which he discovered that it was the affection or kindness of Budha [Buddha], and that kindness must be overcome by kindness, and not by anger. So he quietly asked the sage to retire from his dwelling ; and as Budha [Buddha] knew that rage was to be overcome by mildness, he arose and departed from the place. Seeing this, the yaka [Yakkha] thought, " I have been contending with this priest a whole night without producing any effect, and now at a single word he retires.'' By this his heart was softened. But he again thought it would be better to see whether he went away from anger or from a spirit of disobedience, and called him back. Budha [Buddha] came. Thrice this was repeated, the sage returning when called, after he had been allowed so many times to depart, as he knew the intention of Alawaka [Āḷavaka]. When a child cries its mother gives what it cries for in order to pacify it; and as Budha [Buddha] knew that if the yaka [Yakkha] were angry he would not have a heart to hear bana, he yielded to his command, that he might become tranquillised. And as any one who intends to pour precious liquor into a vessel first cleanses the vessel, so Budha [Buddha] cleansed the heart of Alawaka [Āḷavaka] that it might be prepared to receive the dharmma [dhamma]. The yaka [Yakkha] resolved upon keeping Budha walking to and fro till night, when he would be tired, and so he could easily take him by the feet and cast him into the river; but when he a fourth time charged him to go away, he refused, as he knew his intention. Budha Buddha], however, said to him that he might ask any question, and it would be answered. It was the custom of the yaka [Yakkha] to entangle the recluses and priests who came to his dwelling, by asking them questions ; and thinking that he could now do the same again, he said that if Budha [Buddha] was not able to answer him, he should receive the same punishment as the priests, which was, to have his heart cloven, or to be cast into the river. The questions that he asked were thus learnt. In the time of Kāsyapa Budha [Kassapa Buddha] his parents asked the Budha [Buddha] eight questions, and the answers they received they taught their son. Gradually he forgot the answers ; and lest he should forget the questions too, he wrote them upon a golden leaf. Then Alawaka asked Budha all the questions -ho had learnt; and when they were answered to his satisfaction, he entpred the path sowan [sotāpanna], and declared that from that time he would go from city to city and from house to house, proclaiming everywhere the wisdom of Budha [Buddha] and the excellence of the dharmma [dhamma]. Whilst the yaka [Yakkha] was in the act of making this declaration, the prince of Alow [Āḷavi] was brought to his dwelling ; but as the attendants heard the repetition of Sādhu, Sādhu, and knew that this word was never uttered except in the presence of Budha [Buddha], they approached without fear. On entering they saw that Alawaka [Āḷavaka] was doing reverence to Budha [Buddha]; but they said that they had brought the prince as his victim for the day, and he might eat his flesh or drink his blood, or do to him whatever he pleased. The yaka [Yakkha] was ashamed when he heard this declaration ; and presented the prince to Budha [Buddha], who blessed him and gave him back to the attendants; and as he was thus passed from hand to hand, he was called from that time Hastawaka-alawaka [Hatthaka Āḷavaka]. The citizens were alarmed when they saw the prince brought back again to the palace; but when they heard the reason, they cried with one consent, Sādhu. Budha [Buddha] afterwards went to the city with his alms-bowl, and when he had eaten what he received, he sat down under a tree, where the king and many citizens came to visit him, and he preached to them the Alawaka-sutra [Āḷavakasutta], by which many thousands were enabled to enter the paths. When the prince had grown up, his father told him that as he had been saved from death by the sage he must go and minister to him; which he did, and with 500 attendants entered the path anagami. (Amāwatura.)* * Among the verses recited in the Pirit, commemorative of Budha's triumphs, there is the following stanza:—" By the glorious power of the eminent sage who in addition to conquering Māra during the contest of the night overcame the fierce demon Alawaka [Āḷavaka] [Āḷavaka][Quelle: Hardy, Robert Spence <1803 - 1868>: A manual of Buddhism in its modern development / tranlated from Singhalese mss. by R. Spence Hardy. -- Reprint of the 1853 ed. -- Varanasi : Chowkhamba Sanskrit Series Office, 1967. -- 533 S. : 23 cm. -- (Chowkhamba Sanskrit Studies ; vol. LVI.). -- S. 298 - 302.]and others, by the force of his unmoved gentleness, may you obtain the feast of victorv."—Gogerly, Friend, ii. 100." [Quelle: Hardy, Robert Spence <1803 - 1868>: A manual of Buddhism in its modern development / tranlated from Singhalese mss. by R. Spence Hardy. -- Reprint of the 1853 ed. -- Varanasi : Chowkhamba Sanskrit Series Office, 1967. -- 533 S. : 23 cm. -- (Chowkhamba Sanskrit Studies ; vol. LVI.). -- S. 261 - 265.]

² Aṅgulimāla

Abb.: Aṅgulimāla, Laos, 20. Jhdt.
[Bildquelle: Wikipedia]

"Aṅgulimāla (Aṅgulimālaka) A robber who was converted by the Buddha in the twentieth year of his ministry, and who, later, became an arahant. His story appears both in the Majjhima Cy., 743ff., and in the Thag. Cy., ii.57ff. The two accounts differ in certain details; I have summarised the two versions. He was the son of the brahmin Bhaggava, chaplain to the king of Kosala, his mother being Mantānī. He was born under the thieves' constellation, and on the night of his birth all the armour in the town shone, including that belonging to the king. Because this omen did no harm to anyone the babe was named Ahimsaka. The Thag. Cy. says he was first called Himsaka and then Ahimsaka. See also Ps. of the Brethren, 323, n.3. At Takkasilā he became a favourite at the teacher's house, but his jealous fellow-students poisoned his teacher's mind, and the latter, bent on his destruction, asked as his honorarium a thousand human right-hand fingers. Thereupon Ahimsaka waylaid travellers in the Jālinī forest in Kosala and killed them, taking a finger from each. The finger-bones thus obtained he made into a garland to hang round his neck, hence the name Angulimāla. As a result of his deeds whole villages were deserted, and the king ordered a detachment of men to seize the bandit, whose name nobody knew. But Angulimāla's mother, guessing the truth, started off to warn him. By now he lacked but one finger to complete his thousand, and seeing his mother coming he determined to kill her. But the Buddha, seeing his upanissaya, went himself to the wood, travelling thirty yojanas, (DA.i.240; J.iv.180) and intercepted Angulimāla on his way to slay his mother. Angulimāla was converted by the Buddha's power and received the "ehi bhikkhu pabbajjā" (Thag.868-70) while the populace were yelling at the king's palace for the robber's life. Later, the Buddha presented him before King Pasenadi when the latter came to Jetavana, and Pasenadi, filled with wonder, offered to provide the monk with all requisites. Angulimāla, however, had taken on the dhutangas and refused the king's offer. When he entered Sāvatthi for alms, he was attacked by the mob, but on the admonition of the Buddha, endured their wrath as penance for his former misdeeds. According to the Dhammapadatthakatha (iii.169) he appears to have died soon after he joined the Order. There is a story of how he eased a woman's labour pains by an act of truth. The words he used in this saccakiriyā (yato aham sabbaññutabuddhassa ariyassa ariyāya jātiyā jāto) have come to be regarded as a paritta to ward off all dangers and constitute the Angulimāla Paritta. The water that washed the stone on which he sat in the woman's house came to be regarded as a panacea (M.ii.103-4; MA.747f). In the Angulimāla Sutta he is addressed by Pasenādi as Gagga Mantānīputta, his father being a Gagga. The story is evidently a popular one and occurs also in the Avadāna Sataka (No.27). At the Kosala king's Asadisadāna, an untamed elephant, none other being available, was used to bear the parasol over Angulimāla. The elephant remained perfectly still - such was Angulimāla's power (DhA.iii.185; also DA.ii.654). The conversion of Angulimāla is often referred to as a most compassionate and wonderful act of the Buddha's, e.g. in the Sutasoma Jātaka, (J.v.456f.; see also J.iv.180; SnA.ii.440; DhA.i.124) which was preached concerning him. The story of Angulimāla is quoted as that of a man in whose case a beneficent kamma arose and destroyed former evil kamma (AA.i.369). It was on his account that the rule not to ordain a captured robber was enacted (Vin.i.74). For his identification with Kalmāsapāda see J.P.T.S., 1909, pp. 240ff." [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.]

"The History of Anguli-māla. The wife of the prohita [purohita] of the king of Kosol [Kosala], Bharggawa [Bhaggava], whose name was Mantānī, had a son. At the moment of his birth, all the weapons in the city shone with a bright light; in consequence of which, the father consulted an astrologer, who informed him that his son would become a robber. The father, on going to the palace the next day, asked the king if he had slept well the previous night; but he said that he had not, as his state sword had shone, which indicated that there was some danger coming, either upon himself or his kingdom. The brahman then informed the king that a son had been born to him, on whose account not only the state sword but all the weapons in the city had shone, which was a sign that his son would become a robber; and enquired whether the king wished him to put his son away; but the king said that as one single person could not do much harm, it would be better to bring him up. The child received the name of Ahingsaka .   When Ahingsaka [Ahiṃsaka] grew up, he was sent to a college in Takshala [Takkāsila], where he excelled all the other pupils; which set them at enmity against him, and caused them to seek some mode of accusation, that they might have him punished. They could say nothing against his ability, or the respectability of his family; they, therefore, accused him of taking improper liberties with the professor's wife. For this purpose they divided themselves into three parties. The first party informed him of the pupil's crime ; and the second and third party confirmed what the first had said ; and as the professor could not believe that they spoke the truth, they told him that he must look to his own interests ; they had done their duty, and could do no more. After this he noticed that his wife spoke kindly to Ahingsaka [Ahiṃsaka], which excited his suspicion, and he resolved upon his destruction; but he saw that it could not be accomplished openly, or no more pupils would place themselves under his care. He therefore said to the youth, " It will not be in my power to teach you further, unless you destroy a thousand men, and bring me one of their fingers as an evidence of their death." Ahingsaka [Ahiṃsaka] replied that it was not the custom of his family to do evil to others; but still, from his love of learning, and as he thought that there was no other way by which he could prosecute his studies, he went to the forest, to a place where eight ways met, and began to murder those who passed in that direction. As it was observed that he cut off the fingers of his victims, he received the name of Aṅguli-māla. In a little time the people went to Sewet [Sāvatthi] to inform the king that his country was becoming depopulated by the cruelty of a robber, and to entreat that he would come with an army and seize him, that they might be delivered from his power. The king resolved to accede to their request; but when the intelligence spread through the city, the prohita [purohita]  said to his wife that he feared the thief was none other than their own son, and asked her what was to be done. She said that he had better hasten to the forest before the departure of the king, and bring their son away; but the father replied that there were four things that could not be trusted,—a robber, a branch, the king, and woman. The mother, therefore, prepared to take upon herself this task. At this time Budha [Buddha] was residing in the Jetawana wihara Jetvana-vihāra], and he saw that Aṅguli-māla, from the merit he had received in former births, had virtue sufficient to enable him to enter the priesthood, and become a rahat [Arhant], on the hearing of a single stanza of bana. He also saw that if the mother went she would be killed; and in order that this might be prevented, he took the form of a common priest, and went towards the forest. The herdsmen informed him that no one could pass that way alone; that men were obliged to go in companies of forty and fifty; and that even then they were sometimes cut off. That very day the number of victims was completed, except one, and Aṅguli-māla resolved that whosoever it might be that he saw, that person should be killed ; yet it was now difficult for him to seize even a single individual, as the travellers always passed in large companies, well defended. At last he saw a priest, and as he was alone, and had no weapon, he thought it would be no difficult matter to slay him. For this purpose he pursued him, but after he had run twelve miles he could not overtake him. He thought within himself, " I have run after elephants, horses, chariots, and the swift deer, and have overtaken them, but this priest outstrips me." He then called out to the priest to stop; and Budha [Buddha] did so, but told him to remain where he was, and not come nearer, As Aṅguli-māla thought that he must have some design in this, he was obedient; when Budha [Buddha] gave him good advice, telling him to be kind to all sentient beings, by which means he would save himself from the four hells. On hearing this, Aṅguli-māla knew that it was Budha [Buddha], and that he had put himself to this trouble in order to assist him ; he, therefore, worshipped the sage, received the precepts, and requested ordination. Budha [Buddha] replied, " Ehi Bhikkhu ; hither, priest!" at the same time lifting up his right hand. By this means Aṅguli-māla was enabled to receive the eight requisites of the priesthood at the same moment; and at once became of the upasampadā order, without being previously a sāmaṇera novice. After this transformation, Aṅguli-māla went to reside as a priest in the Jetawana wihara [Jetavana-vihāra]. His father and mother went to the forest, but were not able to find him. The king saw that it was necessary for him to exert himself, in order to save his people from this great danger. He was ashamed to remain in the city when his people were so urgent, and yet he was afraid to go; so he went to the wihāra [vihāra] to ask the advice of Budha [Buddha]. The sage said to him, " What is the matter, oh king ? Is Bimsara [Bimbisāra] become your enemy; or are you afraid of the princes of Wisālā  [Vesālī], or of some other monarch ?" The king: " No; I am going to the forest to secure a noted robber called Aṅguli-māla." Budha [Buddha]: " If he should have become a priest, how would you act ?" The king: " I should pay him due reverence ;" but he thought it was impossible that Budha [Buddha] could receive into the priesthood so great a sinner. The king asked where he was at that time; and when informed that he was in the same wihāra [vihāra], he became greatly afraid; but Budha [Buddha] told him not to be alarmed. Then the king requested to be taken to his presence, and loosing his rich girdle from his loins, he laid it at the priest's feet; but like one keeping the ordinances called telesdhutanga, he would not receive it. At this the king was greatly surprised, and said, " This is a wonderful circumstance ; the cruel has become kind; the covetous, liberal, the wicked, pure; this is through your influence; for we may crush the people with clubs, and scourge them, but there is no amendment in their conduct." Soon afterwards, Aṅguli-māla went to his own village with the alms-bowl; but when the people heard his name, they were afraid, and gave him nothing, so that he became very faint. On his return to the city, he saw a woman in severe labour, unable to bring forth ; and he greatly pitied her. He who had slain 999 people, now felt compassion for an afflicted woman, from having entered the priesthood. On his arrival at the wihara [vihāra], he informed Budha of what he had seen, who said to him, " Go to the place, and say, ' I have never knowingly put any creature to death since I was born ; by the virtue of this observance may you be free from pain !' " The priest replied that he could not tell a lie, as he had knowingly put to death many persons ; but Budha [Buddha] said, " Yes, but this was when you was a laic ; you are now a priest; you have been born again; when you now say that such a thing is from the time of your birth, you mean that it is from the time you entered the priesthood." In consequence of this intimation, he went to the place ; a screen was placed around the mother, and sitting upon a chair he repeated the words of Budha [Buddha]; when in an instant the child was born, with as much ease as water falls from a vessel. Upon the same spot a hall was afterwards erected, for the assistance of afflicted females, as the virtue com-municated by Aṅguli-māla still continued ; and other diseases were healed in the same way. At times Aṅguli-māla was in great distress, because the people, from fear, were unwilling to give him alms. When he thought of the murders he had committed, how parents had entreated to be spared for the sake of their children, and how he had been deaf to the cries of the people when they pleaded for mercy, he felt the keenest sorrow. But Budha [Buddha] consoled him by saying, that these things were the same as if they had been done in a former birth, inasmuch as they were done before he became a priest. In a little time he became a rahat [Arhant]. When going to procure alms, if the people were throwing any missile to send away the dogs or the crows, it was sure to hit his body. One day when his head was thus laid open, streaming with blood he went to Budha [Buddha]; who told him he must endure all this patiently, as it was the consequence of the murders he had committed, and was instead of having to suffer a hundred thousand years in hell. " That which has been done in a former state of existence," said Budha, " will receive its reward in the present life, whether it was good or evil; but if it be deprived of its power (as by becoming a rahat [Arhant]), no further consequences are produced. So long as existence continues, the effects of karma must continue ; and it is only by the cessation of existence that they can be entirely overcome." When any priest attains the rahat-ship [Arhantship], he cuts off the consequences of demerit as regards all subsequent existence; but if he has done any great misdeed in a former birth, the consequence will be felt in the present birth ; yet in this alone, as it ceases on the attainment of nirwāna. Reflecting on these things, Aṅguli-māla was comforted, and said, " The hook of the driver subdues the elephant and other animals ; but Budha [Buddha] subdues by kindness." (Amā[Ahiṃsaka]watura.)" [Quelle: Hardy, Robert Spence <1803 - 1868>: A manual of Buddhism in its modern development / tranlated from Singhalese mss. by R. Spence Hardy. -- Reprint of the 1853 ed. -- Varanasi : Chowkhamba Sanskrit Series Office, 1967. -- 533 S. : 23 cm. -- (Chowkhamba Sanskrit Studies ; vol. LVI.). -- S. 249 - 253.]

³ Apalāla

"Apalāla A nāga king, converted by the Buddha.. He is mentioned together with Āravāla, Dhanapāla and Pārileyyaka. The name appears in passages where the Buddha's powers are discussed (E.g., BuA.29). "Was not the Buddha honoured even by beasts such as Āravāla, etc.?"  The story of the conversion of Apalāla does not, as far as I can discover, occur in the canonical books. In the Samantapāsādikā (iv.742) the story of the conversion of Apalāla (Apalāladamana) is given among the stories not included in the Three Councils (sangīti), but that it was known quite early in Ceylon is evidenced by the fact that, among the scenes from the Buddha's life represented in the relic-chamber of the Mahā-Thūpa, the conversion of Apalāla is mentioned (Mhv.xxx.84). The Divyāvadāna (pp.348, 385) makes reference to the story, and states that the nāga was converted shortly before the Buddha's death. Hiouen Thsang gives the story in detail (Beal: Records of the Western World i.122; also Legge: Fa Hien's Travels, p.29n.). During Kassapa Buddha's time, Apalāla had been a powerful man called Gangi. By means of his charms he subdued the dragons that attacked the country, and the people, in gratitude, agreed to give him tribute. Later some of them forgot their promise and he, in wrath, became a dragon after his death.  The Buddha Gotama visited him and preached to him. He was converted, but, for his sustenance, he was allowed to have one gathering of the crops every twelve years. It is for this reason that the White River (Subhavastu) overflows every twelfth year. The story is found in the Sūtrālankāra and other Mahāyāna books. See Nariman: Sanskrit Buddhism, pp.194, 274.   According to the Vinaya of the Mūlla-Sarvāstivādins, the Buddha converted Apalāla during a visit to Kashmir in the company of the Yaksa Vajrapānī (JA.1914, vol. iv.510)." [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 Pārāyanakā

"Pārāyanikabrāhmanā The name given to the sixteen disciples of Bāvarī. Each of them had one thousand followers. At the end of the suttas contained in the Pārāyana Vagga, they all expressed their desire to join the Order, and the Buddha ordained them by the "ehi-bhikkhu pabbajjā. Sp.i.241." [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.]

"Bāvarī A brahmin ascetic who went from Sāvatthi to Dakkhināpatha and lived on the banks of the Godhāvarī in a hermitage which lay half in the territory of Assaka and half in that of Alaka. He received the revenue of a village near by and held a great sacrifice, spending all he possessed. Then to him came a brahmin of terrible mien, demanding five hundred pieces. (He was a brahmin of Dunnivittha. His wife was a descendant of the family of Jūjaka and was constantly nagging at him. It was she who sent him to Bāvarī, AA.i.183). When Bāvari told him of his poverty, the brahmin cursed him saying that his head would split in seven pieces. Bāvarī was greatly distressed, but a devatā (his mother in a previous birth, AA.i.183), seeing his trouble, reassured him by saying that the brahmin knew neither the meaning of "head" nor of "the splitting of it." "Who then knows it?" asked Bāvarī, and the devatā told him of the appearance in the world of the Buddha. Forthwith he sent his sixteen pupils -  Ajita, Tissametteyya, Punnaka, Mettagū, Dhotaka, Upasīva, Nanda, Hemaka, Todeyya, Kappa, Jatukannī, Bhadrāvudha, Udaya, Posāla, Mogharāja and Pingiya  to Sāvatthi to see the Buddha and to find out if his claims to Buddha-hood were justified. The pupils went northward, through Alaka, Patitthāna, Māhissati, Ujjeni, Gonaddha, Vedisā, Vanasavhya (or Tumbava, v.l. Vanasāvatthi), Kosambī, Sāketa and Sāvatthi; then, finding that the Buddha had gone to Rājagaha, they followed him there to the Pāsānaka cetiya, passing through Setavyā, Kapilavatthu, Kusinārā, Pāvā, Bhoganagara and Vesāli. When they arrived before the Buddha, they greeted him in the name of Bāvarī, and being satisfied that he bore the characteristic signs of a Great Being, Ajita asked Bāvarī's question of the Buddha, and when that had been answered, each of the pupils asked him a question in turn, to which the Buddha replied. For a problem arising out of the manner in which some of the marks were seen, see Mil.168f.; DA.i.275f. This account is given in SN.vs.976 1148. According to the Commentary (SNA.603f), all Bāvarī's disciples and their sixteen thousand followers whom they had gathered on their way, became arahants at the conclusion of the Buddha's sermon, save only Pingiya, Bāvarī's nephew, who became an anāgāmī, because he had been thinking of Bāvarī when the Buddha preached. Pingiya took leave of the Buddha and returned to Bāvarī, to whom he recounted all these events. At the end of his recital, the Buddha appeared before them in a ray of glory and preached to them. Pingiya thereupon became an arahant and Bāvarī an anāgāmī. In the time of Kassapa Buddha, Bāvarī was King Katthavāhana. Hearing of the Buddha from his friend, the king of Benares, he sent messengers, including his nephew, to find out about the Buddha and to report to him. But the nephew returned with the news of the Buddha's death, which had taken place before their arrival at Benares. Thereupon, Katthavāhana, having accepted the Buddha's teaching, engaged in various good deeds and was reborn after death in the Kāmāvacara deva-world. From there he was born in the family of Pasenadi's chaplain and was the teacher of Pasenadi's boyhood. Unwilling to remain longer in the court, he took leave of the king and lived in the royal park as an ascetic. Then, wishing for greater peace, he retired to an island (antaradīpa) in the Godhāvarī where the two kings Assaka and Alaka gave him a tract of land, five leagues in extent, the residence of the sages of old. It was from there that he sent his disciples to the Buddha (SNA.575ff.; AA.i.182ff). At that time he was one hundred and twenty years old. Bāvarī was the name of his gotta. He bore on his body three of the marks of a Great Being. SN.vs.1019." [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.]

"The History of Bawāri [Bavārī]. Bawari [Bavārī] was the prohita [purohita] of Mahā Kosol [Mahā Kosala], and afterwards of Pasenadi. When wishful to retire from the cares of his office, he requested permission to become a recluse, which the king would not guant at first; but when he saw that he had no means of preventing him from fulfilling his wish, he built for him a residence in a retired part of the garden, near the palace, and went to see him at every convenient opportunity. The confusion of the city, however, prevented him from enjoying so much privacy as he required, and after a little time he requested to be allowed to retire into the forest. Three times the king refused his request, but afterwards gave two lacs of treasure to his nobles, and told them to look out for a proper place in which to build a residence for the recluse. Taking the money, they went north and south, but did not find a suitable place, until they arrived on the bank of the Godavery [Godhāvarī], where they found a spot in which a recluse had lived in a former age, situated between the dominions of the kings Assaka and Mulaka. One lac was given to each of the kings, for the purchase of the ground, after which the nobles returned to Sewet [Sāvatthi]; and collecting all the requisite materials, they again went to the place, where they erected a pansal, and at a tittle distance from it a village. When the villagers, after they had begun to cultivate, went to Assaka to give the tenth of their produce, according to the usual custom, he refused to receive it, and told them to give it to the recluse and his associates. The wife of a certain brahman one day said to her husband, that she could not always be toiling in that way, and that it would be better for him to go and ask for a part of the treasure given to Bawari [Bavārī]. The recluse told him, when he asked for 500 of his treasure, that he did not possess so much money, as all he had received was given in alms ; but the brahman made a hut at the door of his pansal, as if resolving to remain there, and said that if the money was not given the head of the recluse would speedily cleave into seven pieces. Bawari [Bavārī] was greatly terrified at this threat; but the dewa [deva] of a tree, who took pity upon him, told him not to be afraid, as no one possessed this power but Budha [Buddha]. On receiving this information, the recluse became encouraged ; and when he learnt that Budha [Buddha] was then at Sewet [Sāvatthi], he sent a number of his associates to pay him a visit. For this purpose they proceeded in order through the cities of Mulaka, Assaka, Mahissati, Ujjani, Godhi, Diwisa, Wal Sewet, Kosamba;, and Saketu. Budha [Buddha] perceived their approach, and as Sewet [Sāvatthi] was not a proper place'at which to receive them, he went from thence to Rājagaha; and for this purpose he passed in order, after leaving Sewet [Sāvatthi], through Setawya [Setavyā], Kapilawastu [Kapilavatthu], Kusinara, Wisala [Vesāli], and thence to Rajagaha, where he remained at the Ramani-pasana wihāra, which was situated upon a rock, and was formerly a dewala. Thither the associates of Bawari [Bavārī] proceeded, and when they found Budha [Buddha], and heard his bana, it was like water to one that is thirsty, or a shady place to the mid-day traveller, or the discovery of a cheap market by the merchant when he goes to purchase goods. At this time the sage was seated upon the throne presented to him by Sekra [Sakka], surrounded by the priests, who extended on each side to the distance of six yojanas. The principal associate of the recluse was Ajita, who, when he saw Budha [Buddha], resolved to test his knowledge by asking him the age of his teacher, his family, his peculiarities, his knowledge, and the number of his disciples. Budha [Buddha] at once said to him, (before his thoughts were uttered) "Your teacher is 120 years old; he is of the family of Prawara, but is commonly called Bawari [Bavārī]; his peculiarities are the three maha-purusha-lakshana [mahāpurusa-lakkhaṇa]; he teaches the three Vedas; and has 500 disciples." Upon receiving this answer, before the question was put, Ajita and those who accompanied him, were led to believe in the three gems. Budha afterwards gave him permission to make enquiry about any subject whatever, respecting which he wanted information; and he subsequently became a rahat [Arhant]. After this the brahman Mogharāja asked a question of Budha [Buddha], but as the sage saw that he had not at that time (though he subsequently received it) sufficient merit to enable him to enter the paths, he gave him no reply. In the presence of the same assembly questions were subsequently asked by Tissa-metteyya, Punna, Mettebhutaka [Mettagū], Dotaka [Dhotaka], Upasiwa [Upasīva], Nanda, Hemaka, Todeyya, Kappa, Jatukaṇṇī, Bhadrawudha [Bhadrāvudha], Udaya, and Posāla, all of which were answered, and many thousands of those present entered the paths. When the associates of Bawari [Bavārī] returned to the pansal, he saw them at a distance, as he was looking out for their return, and knew by their appearance that they had become priests, and that a supreme Budha [Buddha] existed in the world. Joyfully he received the intelligence they conveyed ; and by the favour of Budha [Buddha] he was enabled to enter the path anāgāmī, and his 500 disciples entered sowan [sotāpanna]. (Amāwatura.)" [Quelle: Hardy, Robert Spence <1803 - 1868>: A manual of Buddhism in its modern development / tranlated from Singhalese mss. by R. Spence Hardy. -- Reprint of the 1853 ed. -- Varanasi : Chowkhamba Sanskrit Series Office, 1967. -- 533 S. : 23 cm. -- (Chowkhamba Sanskrit Studies ; vol. LVI.). -- S. 333 - 335.]

⁵ Aufgeben der Lebenskraft: Mahāparinibbānasutta §10, Dīghanikāya II, 104 - 107

Atha kho Māro pāpimā acirapakkante āyasmante Ānande yena bhagavā tenupasaṅkami. Upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho Māro pāpimā bhagavantaṃ etadavoca: 61. Parinibbātu'dāni bhante bhagavā. Parinibbātu sugato parinibbānakālo'dāni bhante bhagavato. Bhāsitā kho panesā bhante bhagavatā vācā: 'na tāvāhaṃ pāpima parinibbāyissāmi yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammapaṭipannā sāmīcipaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahītaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī ti. Etarahi kho pana bhante bhikkhu bhagavato sāvakaṃ viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammapaṭipannā sāmīcipaṭipannā anudhammacārino sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahītaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti. Parinibbātu'dāni bhante bhagavā. Parinibbātu sugato. Parinibbānakālo' dāni bhante bhagavato. 62. Bhāsitā kho panesā bhante bhagavatā vācā: 'na tāvāhaṃ pāpima parinibbāyissāmi yāva me bhikkhuniyo na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammapaṭipannā sāmīcipaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttāni karissanti, uppannaṃ parappavādaṃ sahadhammena suniggahītaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessanti'ti. Etarahi kho pana bhante bhikkhuniyo bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammapaṭipannā sāmīcipaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahītaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti. Parinibbātu'dāni bhante bhagavā. Parinibbātu sugato. Parinibbānakālo'dāni bhante bhagavato. 63.Bhāsitā kho panesā bhante bhagavatā vācā: 'na tāvāhaṃ pāpima parinibbāyissāmi yāva me upāsakā na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammapaṭipannā sāmīcipaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttāni karissanti, uppannaṃ parappavādaṃ sahadhammena suniggahītaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessanti'ti. Etarahi kho pana bhante upāsakā bhagavato sāvakā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammapaṭipannā sāmīcipaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhinti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahītaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti. Parinibbātu'dāni bhante bhagavā. Parinibbātu sugato. Parinibbānakālo'dāni bhante bhagavato. 64. Bhāsitā kho panesā bhante bhagavatā vācā: 'na tāvāhaṃ pāpima parinibbāyissāmi yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammapaṭipannā sāmīcipaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttāni karissanti, uppannaṃ parappavādaṃ sahadhammena suniggahītaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessanti'ti. etarahi kho pana bhante upāsikā bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammapaṭipannā sāmīcipaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahītaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti. Parinibbātu'dāni bhante bhagavā. Parinibbātu sugato. Parinibbānakālo'dāni bhante bhagavato. 65. Bhāsitā kho panesā bhante bhagavatā vācā: 'na tāvāhaṃ pāpima parinibbāyissāmi yāva me idaṃ brahmacariyaṃ na iddhaṃ ceva bhavissati phitañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ, yāva devamanussehi suppakāsitanti', etarahi kho pana bhante bhagavato brahmacariyaṃ iddhañceva phitañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva demamanussehi suppakāsitaṃ. Parinibbātu'dāni bhante bhagavā. Parinibbātu sugato. Parinibbānakālo'dāni bhante bhagavato ti. 66. Evaṃ vutte bhagavā Māraṃ pāpimantaṃ etad avoca: appossukke tvaṃ pāpima hohi. Na ciraṃ tathāgatassa parinibbānaṃ bhavissati. Ite tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī ti. 67. Atha kho bhagavā Cāpāle cetiye sato sampajāno āyusaṅkhāraṃ ossaji. Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi hiṃsanako salomahaṃso. Devadundubhiyo ca phaliṃsu. Atha kho bhagavā etam atthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi: Tulamatulañca sambhavaṃ Bhavasaṅkhāramavassajī muni, Ajjhattarato samāhito Abhindi kavacamivattasambhavanti.

" Da ist nun Maro der Böse, nicht lange nachdem der ehrwürdige Anando gegangen war, zum Erhabenen herangekommen und beiseite gestanden. Beiseite stehend hat dann Maro der Böse zum Erhabenen also gesprochen: »Erlöschen möge jetzt, o Herr, der Erhabene, erlöschen möge der Willkommene! Zur Erlöschung ist es jetzt Zeit, o Herr, für den Erhabenen. Verheißen hat ja einst, o Herr, der Erhabene die Worte: ›Nicht eher werde ich, Böser, zur Erlöschung eingehn, solange Mönche bei mir nicht Jünger geworden sind, augenfällige, auserprobte, mit freiem Antlitz, in Sicherheit geborgen, vielerfahren, Hüter der Lehre, der Lehre lehrgemäß nachfolgend auf dem geraden Pfade vorschreiten werden und der Lehre gemäß wandelnd die eigene Meisterschaft erworben haben und anzuzeigen, aufzuweisen, darzulegen, darzustellen, zu enthüllen, zu entwickeln, offenbar zu machen vermögen, einen von anderen vorgebrachten Einwand mit Fug und Recht wohlabgewehrt abwehren können, gut erfaßbar die Lehre aufweisen werden.‹ Heute nun aber sind, o Herr, Mönche des Erhabenen Jünger, augenfällige, auserprobte, mit freiem Antlitz, in Sicherheit geborgen, vielerfahren, Hüter der Lehre, der Lehre lehrgemäß nachfolgend schreiten sie auf dem geraden Pfade vor, haben der Lehre gemäß wandelnd die eigene Meisterschaft erworben und vermögen sie anzuzeigen, aufzuweisen, darzulegen, darzustellen, zu enthüllen, zu entwickeln, offenbar zu machen, können einen von anderen vorgebrachten Einwand mit Fug und Recht wohlabgewehrt abwehren, weisen gut erfaßbar die Lehre auf. Erlöschen möge jetzt, o Herr, der Erhabene, erlöschen möge der Willkommene! Zur Erlöschung ist es jetzt Zeit, o Herr, für den Erhabenen. – Verheißen hat ja einst, o Herr, der Erhabene die Worte: ›Nicht eher werde ich, Böser, zur Erlöschung eingehn, solange Nonnen bei mir nicht Jüngerinnen geworden sind; solange Anhänger und Anhängerinnen bei mir keine Jünger geworden sind: augenfällige, auserprobte, mit freiem Antlitz, in Sicherheit geborgen, vielerfahren, Hüter der Lehre, der Lehre lehrgemäß nachfolgend auf dem geraden Pfade vorschreiten werden und der Lehre gemäß wandelnd die eigene Meisterschaft erworben haben und anzuzeigen, aufzuweisen, darzulegen, darzustellen, zu enthüllen, zu entwickeln, offenbar zu machen vermögen, einen von anderen vorgebrachten Einwand mit Fug und Recht wohlabgewehrt abwehren können, gut erfassbar die Lehre aufweisen werden.‹ – Heute nun aber sind, o Herr, Nonnen des Erhabenen Jüngerinnen; sind Anhänger und Anhängerinnen des Erhabenen Jünger: augenfällige, auserprobte, mit freiem Antlitz, in Sicherheit geborgen, vielerfahren, Hüter der Lehre, der Lehre lehrgemäß nachfolgend schreiten sie auf dem geraden Pfade vor, haben der Lehre gemäß wandelnd die eigene Meisterschaft erworben und vermögen sie anzuzeigen, aufzuweisen, darzulegen, darzustellen, zu enthüllen, zu entwickeln, offenbar zu machen, können einen von anderen vorgebrachten Einwand mit Fug und Recht wohlabgewehrt abwehren, weisen gut erfaßbar die Lehre auf. Erlöschen möge jetzt, o Herr, der Erhabene, erlöschen möge der Willkommene! Zur Erlöschung ist es jetzt Zeit, o Herr, für den Erhabenen. Verheißen hat ja einst, o Herr, der Erhabene die Worte: ›Nicht eher werde ich, Böser, zur Erlöschung eingehn, solange da bei mir das Asketentum nicht mächtig wird aufgediehen sein, nach allen Seiten hin, unter vielem Volke verbreitet, jedem zugänglich, bis es eben den Menschen wohlbekannt geworden ist.‹ Heute nun aber ist, o Herr, das Asketentum des Erhabenen mächtig aufgediehen, nach allen Seiten hin, unter vielem Volke verbreitet408, jedem zugänglich, lange schon den Menschen wohlbekannt geworden. Erlöschen möge jetzt, o Herr, der Erhabene, erlöschen möge der Willkommene! Zur Erlöschung ist es jetzt Zeit, o Herr, für den Erhabenen.« Also angegangen hat der Erhabene zu Maro dem Bösen da gesagt: »Sei du unbesorgt, Böser, binnen kurzem wird es mit dem Vollendeten zur Erlöschung kommen: heute über drei Monate wird der Vollendete zur Erlöschung eingehn.« Da hat denn der Erhabene am Pavaler Baumfrieden klar und wohlbewusst den Dauergedanken entlassen. Mit dem Entlassen des Dauergedankens durch den Erhabenen war aber ein gewaltiges Zittern über die Erde gegangen, ein Erschauern und ein Erschaudern, und der Wolken rollende Donner dröhnten dahin. Da ließ nun der Erhabene, bei solchem Anblick eben dazumal tief aufatmend, dies verlauten: »Gemein und ungemein, was geworden ist, Gedanken an Dasein entlassen hat der Mönch: In sich beseligt, innig geeint, Zerriss wie ein Panzerhemd er den Selbstbestand.«" [Übersetzung:  Die Reden Gotamo Buddhos : Aus der längeren Sammlung Dīghanikāyo des Pāli-Kanons / Übers. von Karl Eugen Neumann <1865 - 1915>. -- 3. Aufl., 4. - 7. Tsd. -- Zürich ; [Stuttgart] : Artemis Verl.; Wien : Zsolnay, 1957. -- XXX, 1063 S. -- (Karl Eugen Neumanns Übertragungen aus dem Pāli-Kanon ; Bd. 2).]

85 Sūkaramaddavaggāhaṃ siṅgivaṇṇayugassa ca,
Pasannodakapānañ ca parinibbāṇam eva ca,

85.

Das Annehmen des Schweinefein und der zwei goldfarbigen Gewänder, das Trinken des klaren Wassers und das vollkommene Erlöschen.¹

Kommentar:

¹ Die in diesem Vers genannten Vorgänge sind Gegenstand des Mahāparinibbānasutta, Dīghanikāya II. Im Gegensatz zu diesem Sutta setzen die folgenden Verse aber eine primitive kindische Mirakelgeschichte voraus, wie sie die Übersetzung singhalesischer Quellen durch Hardy gut wiedergibt.

Abb.: Mahāparinibbāna, Laos, 20. Jhdt.
[Bildquelle. Wikipedia]

"'The Death of Budha [Buddha]. When Gotama was about to receive nirwāna, in the city of Kusinara, he paid a visit previously to the city of Pawa [Pāvā], attended by a vast concourse of priests. At this place he reposed for a short time, in the mango garden of Chunda [Cunda], the smith; who, delighted with the honour thus conferred upon him, came without delay to offer worship ; after which he invited the whole company of the priests to partake of food at his dwelling, and prepared an offering of pork to present to Budha [Buddha]. This was perceived by the various dewas [deva] of the universe, who exclaimed, " From the time that the rice-mixture presented by Sujātā was eaten by the lord of the world, for the space of forty-five years, he has preached to us : now he will eat of the pork to be presented by Chunda [Cunda], and enter nirwāna : even in many millions of years the acquisition of the Budhaship is accomplished with difficulty." Then collecting together whatsoever is of the most grateful flavor in the four great continents, they imparted its richness to the food about to be presented. The next day, Budha [Buddha] and his attendants were entertained by the smith, and in his presence the sage delivered a discourse on the benefit to be derived from the presentation of offerings, after which he said, " Let us go to Kusinara." Like the radiant moon travelling amidst the hosts of the sky, surrounded by priests whom no arithmetic can compute, in number infinite, he commenced his journey towards Kusinara ; but the pork that had been presented by Chunda [Cunda], from some hidden cause, produced a diarrhoea (lohita pakkhandika) in his body, and he endured the most intense suffering. By his divine power he subdued the pain, then retired a little way from the road, and rested near the foot of a tree, saying to his attendant, " Ānanda, I am weary, I wish to rest; let the outer robe be four times folded and spread out." Soon afterwards he said, " Ānanda, I am thirsty ; I wish for water, that I may drink." This was given, after which he proceeded on his journey and preached to the prince Pukkusa, giving him the benefit of the protective formulary. The prince presented him with a couple of robes, interwoven with gold, that were wrapped about his person. When he arrived at the river Kukuttha he bathed, causing rays to emanate from his body and robe, that extended to both banks of the river; and after this ho went to a mango garden not far distant, and said, " I am faint, I wish to lie down; spread out the robe." The robe was accordingly spread out, and he lay down, like a lion in repose. Thus, he who had the power of myriads of the strongest elephants, was unable to move without the utmost difficulty, from the time that his body was seized by the disorder. All this was endured that he might show to the young the vanity of their strength, and to those cleaving to existence the sorrow connected therewith ; and that he might make known to all, that none are exempted from old age, decay, and death. Those who hear of what he suffered must lament, as those who saw it wept; nor can it even be reflected upon without the most profound grief. It was, therefore, to teach the misery of existence to the beings in the world that he said, " Ānanda, I am faint, I am thirsty, I wish to drink, I wish to lie down." Though the whole distance that Budha [Buddha] had to travel was only about twelve miles, he was obliged to rest five-and-twenty times before he could accomplish the journey. At last, after repeated efforts, he reached a mango grove, near Kusinara, on which he said to Ānanda, " Speak in this manner to the smith—'Chunda [Cunda], as Budha [Buddha], from having eaten of the pork you presented to him will attain nirwana, you will receive on this account an immense reward;' and if he should still appear doubtful, say to him again, ' Chunda [Cunda], you will most certainly receive this reward; I heard it from the lord of the universe ; if was from the sacred mouth I received my information.' Ānanda, there are two offerings that will receive a greater reward than any other. Do you ask what they are ? Before the Tatāgata [Tathāgata] received the incomparable wisdom, an offering was presented to him by the daughter of Sujātā; and now before he attains to the final rest of nirwāna, another offering has been made by Chunda [Cunda].These are the two most estimable gifts. The merit acquired by the illustrious Chunda [Cunda], will endure long, and be exceedingly great. Thus, Ānanda, the doubts of him who presented the pork will be removed." When the dewas [deva] perceived that this was the last great offering that would be presented to Budha [Buddha], they brought all kinds of agreeable ingredients and imparted their flavor to the pork, so that it was in every respect desirable and excellent. On this account, it could not be the pork that was the real cause of the illness of Budha [Buddha]. The elements of his body had become indurated by extreme old age, in the usual course of nature ; and it was this that gave to the disease its power. In like manner, when one ignited substance is added to another, the fire burns with more destructive fierceness ; or when to a common stream is added the volume of water poured down by the raging storm, its course is swelled to an impetuous torrent; or when more food is taken into the stomach already filled to repletion, the effects of indigestion are more clearly developed. We must not therefore, blame the ordinance of almsgiving, as if this were the cause of the disease. After leaving the mango grove, Budha [Buddha] crossed the Hiranyawati, and entered the garden of sal trees, called Upawarttana, near Kusinara, to which the princes of Malwa were accustomed to resort in their seasons of recreation. On seeing it, he said again, "Ānanda, I am weary, I wish to lie down ; quickly place a couch between two sal trees, with the head towards the north." After the couch had been placed as he requested, he lay down upon it with his head in the same direction, never to rise again ; but he still retained the full possession of his senses. He then addressed his faithful attendant, and said, "Ānanda, were I to attain nirwāna without the knowledge of the Malwa princes, they would exclaim, ' Alas, Budha [Buddha], our king, has attained nirwāna; alas, in his last moments we were not permitted to feast our eyes on his sacred presence ; we did not hear banu, though he approached so njcar us; we had no opportunity of rendering to him our homage !' They will thus be brought to endure much sorrow. Therefore, go, and inform them of our arrival.'' In compliance with this command, Ānanda went to the place at which the princes were most usually to be found, and said, " Most excellent sirs, our Budha [Buddha] is now in thp sal grove ; this day he will attain nirwāna; and he has sent me to inform you of it, lest you should afterwards say that his departure was from your own gate, and yet you were not permitted in his last moments to hear bana.' On the delivery of this message, the 60,000 princes of Malwa, with as many princesses, nobles, and eminent ladies, cried out, " Budha [Buddha], our king, will soon obtain nirwāna ; alas, our excellent Tatagata [Tathāgata] will soon be no more; the eyes that have looked upon all our sorrows will now become dim !" Some tore their hair; others struck their heads with their hands ; they bowed this way and that, as the tree that has been cut nods to its fall; they threw themselves down, and rolled upon the ground in every direction ; they cried out aloud ; and there was a grevious mourning. Incessantly did they weep as they went towards the grove, and when they arrived in the presence of Budha [Buddha], they threw themselves prostrate before him. In order to appease their grief, he gave them a suitable exhortation, and at this time the ascetic Subhadra attained rahatship [Arhantship]. The dewas [deva] and brahmas from the ten thousand sakwalas [cakkavāḷa] being assembled, Budha [Buddha] said to Sekra [Sakka], " Oh, divine Sekra [Sakka] ! my religion will abundantly flourish in Ceylon ; Wijaya Bahu, son of the monarch Siha Bahu, will proceed thither from the land of Lada, with 500 nobles, and there remain ; therefore, take that prince and his kingdom under thy special protection." In this manner he delivered the realm of Ceylon, and the interests of his religion when therein established, into the hands of Sekra [Sakka]. Early in the morning, Budha [Buddha] gave a charge to the assembled priests, and furthermore said to them, " Priests, if ye have any doubts as to the doctrines I have taught you for the space of forty-five years, ye have permission to declare them now ; otherwise, ye may afterwards regret that ye had not the opportunity of stating them whilst I was yet in existence ; or if ye hesitate to make these enquiries of me, make known your doubts to each other." As the priests did not entertain any doubts, they remained silent, and Budha proceeded, " Are there no doubts that you wish to have removed? Then I depart to nirwāna; I leave with you my ordinances ; the elements of the omniscient will pass away; the three gems will still remain." Thus having spoken, he ceased to exist. (Milinda Prasna [Milindapaṇha].)" [Quelle: Hardy, Robert Spence <1803 - 1868>: A manual of Buddhism in its modern development / tranlated from Singhalese mss. by R. Spence Hardy. -- Reprint of the 1853 ed. -- Varanasi : Chowkhamba Sanskrit Series Office, 1967. -- 533 S. : 23 cm. -- (Chowkhamba Sanskrit Studies ; vol. LVI.). -- S. 343 - 347.]

86 Devamanussaparidevaṃ, therena pādavandanaṃ,
Dahanaṃ agginibbānaṃ, tattha sakkāram eva ca,

86.

Die Wehklage der Götter und Menschen, die Verehrung der Füße durch den Thera, die Verbrennung, das Verlöschen des Feuers sowie die Ehrerweisung dort.¹

Kommentar:

¹

"When the Malwa princes heard of the death of Budha [Buddha], they were for some time overcome by grief, in which the princesses and royal maidens partook ; but after a little time, having recovered from the excess of their sorrow, they brought the finest cloth, and cotton a hundred times sifted, in which the body of the sage was enwrapped. First there was a fold of cloth, and then a layer of cotton, alternately, until a thousand folds had been completed. For this purpose 500 bales of cloth, and 500 bales of cotton were presented by the princes. The first, second, third, fourth, fifth and sixth days were occupied in the presenting of offerings and the preparing of the place where the body was to be burned. Every receptacle of filth in Kusinara was covered knee-deep with celestial flowers. On the seventh day the dewas [deva] and brahmas of 10,000 sakwalas [cakkavāḷa] brought flowers and perfumes, and appointed the choristers and musicians from their several lokas to be in attendance, so that there was offered to the corpse of the sage all that is pleasing to the eye or ravishing to the ear. For the place of cremation the princes offered their own coronation-hall, which was decorated with the utmost magnificence, and the body of Budha [Buddha] being deposited in a golden sarcophagus filled with sweet-scented oil, it was placed upon a pyre of sandal-wood, 120 cubits high. When all was properly prepared, the four principal kings of Malwa, who had previously purified themselves and put on new robes, took fire in their hands and applied it to the pyre, but it would not ignite. The other princes, in sections of two and two, took golden fans, by which they endeavoured to increase the power of the flame, but all their efforts were in vain, though continued during seven days. The chief of the priests who were endowed with divine wisdom, Anurudha, was then consulted as to the cause why the wood would not ignite; aid he informed them that no one but Maha-kasyapa [Mahā Kassapa] had the power to bring about the ignition, and that therefore it was in vain to apply the fire until his arrival. The princes enquired, "Is that venerable-personage dark or fair, tall or short, is he a powerful priest ? Should he be like our Budha [Buddha], we shall have no loss from his attainment of nirwāna." At this time Maha-kasyapa [Mahā Kassapa] was already on his way from Pawa [Pāvā] to Kusinara; and when the princes heard from what direction he was to be expected, they took flowers and lamps and went to meet him, whilst others prepared the road; and all remained in anxious expectation. In due time ho came, attended by 500 priests ; and after he had properly adjusted his robe by leaving one shoulder bare, he thrice perambulated the pyre, in a reverent manner, stopping at last in the direction where the feet of the sage were placed Though the feet were enveloped in so many folds of cloth and cotton, he thought within himself, " May I once more see the glorious feet, and bow my head before them ;" and by the power of this wish, the feet appeared, emerging from the pyre like the moon coming from behind a cloud ; when he stretched forth his hand, and laying hold of the feet bowed his head towards them, and did reverence.f All that were present, when they saw this miracle, called out in approbation ; and the 500 priests who accompanied Maha-kasyapa [Mahā Kassapa], with all the other priests who were present, worshipped the feet of Budha [Buddha]; not only so, but numberless dewas [deva], brahmas, men, nāgas, suparnnas [supaṇṇa], garundas [garuḍā], and gandharwas [gandhabba], joined in the adoration. After this the feet, without putting anything out of its place, or in any way disturbing the pyre, returned to their original position, like the moon passing behind a cloud. Neither the cloth nor the cotton, nor a drop of oil in the sarcophagus, nor any part of the sandal wood, was displaced ; all remained just as it was at first. When the feet had retired, like the rising of the sun or moon upon Hastagiri, Ānanda, and the rest of the priests who were not rahats [Arhants], the 60,000 princes of Malwa, and many upāsakas and upāsikawas, wept with a loud voice, and their grief was even greater than on the day when Budha [Buddha] attained nirwāna; but the rahats [Arhants] appeased them by repeating the four truths and the three signs. By the power of the dewas [deva], the pyre ignited spontaneously. The skin, flesh, and veins of the body were entirely consumed, so that not even the ashes were left; but the other parts of the body sent forth a delightful perfume, and afterwards remained like a heap of pearls. The principal relics were the four teeth, the two cheek-bones, and the skull. To extinguish the fire a rain came down from the sky, gradually increasing in size, though at first it was merely like a mist; water also arose from the earth, and was showered from the sal trees in the garden. Though the heat was so great, not a branch, or leaf, or flower, in the trees around was in the least scorched ; the ants, beetles, spiders, and other insects in the wood, as the fire increased, were sent forth without harm, just as if a gentle breeze had borne them. The princes examined the ashes with rods made of ivory, searching everywhere, that the whole of the relics might be collected and preserved; after which they were taken with a grand procession to the city, and deposited in one of the principal halls. The sacred spot was then ornamented in a proper manner, and concentric circles of guards were placed around it. [Quelle: Hardy, Robert Spence <1803 - 1868>: A manual of Buddhism in its modern development / tranlated from Singhalese mss. by R. Spence Hardy. -- Reprint of the 1853 ed. -- Varanasi : Chowkhamba Sanskrit Series Office, 1967. -- 533 S. : 23 cm. -- (Chowkhamba Sanskrit Studies ; vol. LVI.). -- S. 347 - 349.]

87 Dhātuvibhaṅgaṃ Doṇena, pasādajanakāni ca
Yebhuyyena akāresi jātakāni sujātimā.

87.

Die Verteilung der Reliquien durch Doṇa¹. Der edelste König ließ auch in großer Zahl Jātakas² darstellen, die den Glauben wecken.

Kommentar:

¹ Doṇa

"Doṇa. A brahmin. He was at Kusinārā at the time of the Buddha's death, and it was his intervention which prevented a quarrel among the kings who assembled there to claim the Buddha's relics. He pointed out to them the impropriety of a quarrel over anything connected with the Buddha, the teacher of Peace. The claimants thereupon asked Dona to undertake the distribution of the relics. He divided them into eight parts, one of which he gave to each king. He himself kept the vessel used for collecting and dividing the relics, and over it he built a thūpa, celebrating a feast in its honour (D.ii.166f; Bu.xxviii.4; UdA.402). Dona first met the Buddha on the road between Ukkatthā and Setavyā. He saw the Buddha's footprints and, following them, he came upon the Buddha seated at the foot of a-tree. Dona asked him various questions as to his identity and the Buddha explained to him his Buddha-hood (A.ii.37f). The Commentary (AA.ii.505f) states that Dona was a teacher with a large following, and that the Buddha's journey to Setavyā was undertaken for the purpose of meeting him. At the end of the Buddha's discourse, Dona became an anāgāmī and composed a poem of twelve thousand words in praise of the Buddha. This poem became known as the Donagajjita. Dona was held in very high esteem as a teacher, and it is said (DA.ii.607f) that, at some time or other practically all the chiefs of Jambudīpa had sat at his feet. Therefore he was able to dissuade them from quarrelling over the Buddha's relics. On that occasion he stood on a hill and recited the Donagajjita. At first his voice could not be heard through the uproar, but, by degrees, they recognised his voice and listened with wrapt attention. At the distribution of the relics, Dona, watching his opportunity, hid, in his turban, the right eye-tooth of the Buddha, but Sakka saw this, and thinking that Dona was incapable of rendering suitable honour to this relic, removed it and placed it in the Cūlāmani-cetiya (DA.ii.609)." [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.]

"It was feared by the Malwa princes that when the other monarchs of Jambudwīpa [Jambudīpa] heard of the death of Budha [Buddha] they would send and take away the relics by force, which would be a great loss to their city; and it was to guard them from such spoliation that the armies were placed. When the nobles of Rājagaha heard of what had taken place, they thought within themselves, " Among all those who are yet subject to birth, there is no one equal to Ajasat [Ajātasattu], our king. When he hears of the death of Budha [Buddha], his breast will cleave in two from the greatness of his grief. We must therefore try to save him from so great a calamity." They, therefore, prepared three coffers, in which they put many sweet substances. They then went to the king and said, after saluting him, " Sire, we have something to mention," and when he gave them permission to proceed, a noble, who had put aside his ornaments and cut off his hair, looked in the direction of Kusinara, and said, " There is no one in the whole world free from death; Budha [Buddha] has attained nirwāna." The king, on receiving this announcement, fell down in a fit, but was instantly put into one of the coffers, when his breath was warmed by the ingredients, and he revived. After this he was put into the second coffer, when he so far recovered as to be able to ask, " What was it you said?" But when told, he again fell into a fit, and was only revived by being put into the third coffer. He loosed the hair that had been anointed by so many perfumes, and beat his breast with his royal hands, calling out, " Oh, my lord!" Like one distracted, he went into the street, attended by his nobles and the 16,000 princesses of his palace, after which he visited every place near the city, in which Budha [Buddha] had been accustomed to say bana, in deep sorrow. Still striking his breast, he exclaimed, " Here my lord said bana ; giving joy to the sorrowful, and to the joyful still greater joy ; it was thus that I received your sarana. You rejected the deceptive advantages of existence for the real benefits of nirwāna ; like the opening of a casket in which the most precious jewels are contained, so you opened your illustrious mouth, and the words of the bana proceeded from your heart." Weeping bitterly he proceeded, " Until this time I have heard of your going from place to place, attended by your priests ; now it is different." The king repeated the virtues of Budha [Buddha] in sixty stanzas, when he thus reflected:—" It is of no benefit to indulge my sorrow in this manner ; the ruler of the world must have left relics ; I will go, and endeavour to secure some of them as my own." He, therefore, sent ambassadors to the Malwa princes with letters, of which this was the style :—" Most fortunate princes, Budha [Buddha] was a king ; I also am a king. He was five years older than my father Bimsara [Bimbisāra]; they were friends from their childhood ; immediately previous to the time when he attained the Budhaship he went to my father's city, and after he had attained it, he again went there, and said bana to 110,000 brahmans and householders; my father entered the path sowan [sotāpanna]. Budha was my relative : I have received his saraṇa. It is, therefore, right that I should possess some relic of his body, now that he has attained nirwāna ; and I request that a dhātu be sent to me, in order that I may place it in a dāgoba, and worship it." But immediately after Ajasat [Ajātasattu] had dispatched this letter, he collected an army, and went in person, that if necessary he might take the relic by force." The Sakya princes of Kapila, the princes of Wisala [Vesāli], the princes of Allakappa, the princes of Rāmagāma, the brahmans of Wettha-dipa, and the Malwa princes of Pāwā, when they heard of the death of Budha [Buddha], severally collected armies, and went to Kusinara that they might obtain a portion of the relics. The seven kings having encircled the city, sent to the princes of Kusinara, to say, " We demand a portion of the relics, or we warn you to prepare for battle." The Malwa princes replied, " Budha received nirwāna in our city; we did not invite him to come ; he came of his own accord; the dhātu are therefore ours by rightful inheritance. There is nothing in the whole world so precious as the relics of Budha [Buddha] ; we will give our lives rather than yield them up to another." Upon hearing this, the seven kings prepared to fight, but the princes, still without fear, said " You are not the only persons who have received the breast of the mother ; we also are men, and have become strong; it is not we who seek the battle, but those who have approached our gate." In the event of a battle, the princes of Kusinara must necessarily have conquered, as their city was defended by an infinite number of dewas [deva], from, its being the depository of the precious relics. At this critical moment, the brahman Droha offered to mediate between the parties, as it would have been a dishonour to Budha, had there been any contention near the sacred spot where he attained nirwana. To induce the kings to alter their purpose he ascended an elevated place, whence he repeated aloud 500 stanzas. At first they paid no attention, but at the end of the second stanza, they said to each other, " How like the voice of our teacher," and then listened in silence. Nearly all present had been, at one time or relics by force, which would be a great loss to their city; and it was to guard them from such spoliation that the armies were placed. When the nobles of Ilajagaha heard of what had taken place, they thought within themselves, " Among all those who are yet subject to birth, there is no one equal to Ajasat, our king. When he hears of the death of Budha, his hreast will cleave in two from the greatness of his grief. We must therefore try to save him from so great a calamity." They, therefore, prepared three coffers, in which they put many sweet substances. They then went to the king and said, after saluting him, " Sire, we have something to mention," and when he gave them permission to proceed, a noble, who had put aside his ornaments and cut off his hair, looked in the direction of Kusinara, and said, " There is no one in the whole world free from death; Budha has attained nirwana." The king, on receiving this announcement, fell down in a fit, but was instantly put into one of the eoffers, when his breath was warmed by the ingredients, and he revived. After this he was put into the second coffer, when he so far recovered as to be able to ask, " What was it you said?" But when told, ho again fell into a fit, and was only revived by being put into the third coffer. He loosed the hair that had been anointed by so many perfumes, and beat his breast with his royal hands, calling out, " Oh, my lord!'' Like one distracted, he went into the street, attended by his nobles and the 16,000 princesses of his palace, after which he visited every place near the city, in which Budha had been accustomed to say bana, in deep sorrow. Still striking his breast, he exclaimed, " Here my lord said bana ; giving joy to the sorrowful, and to the joyful still greater joy ; it was thus that I received your sarana. You rejected the deceptive advantages of existence for the real benefits of nirwana ; like the opening of a casket in which the most precious jewels are contained, so you opened your illustrious mouth, and the words of the bana proceeded from your heart." Weeping bitterly he proceeded, " Until this time I have heard of your going from place to place, attended by your priests; now it is different." The king repeated the virtues of Budha in sixty stanzas, when he thus reflected:—" It is of no benefit to indulge my sorrow in this manner ; the ruler of the world must have left relics ; I will go, and endeavour to secure some of them as my own." He, therefore, sent ambassadors to the Malwa princes with letters, of which this was the style :—" Most fortunate princes, Budha was a king; I also am a king. He was five years older than my father Bimsara ; they were friends from their childhood ; immediately previous to the time when he attained the Budhaship he went to my father's city, and after he had attained it, he again went there, and said bana to 110,000 brahmans and householders; my father entered the path sowan. Budha was my relative : I have received his sarana. It is, therefore, right that I should possess some relic of his body, now that he has attained nirwana ; and I request that a dhatu be sent to me, in order that I may place it in a dagoba, and worship it." But immediately after Ajasat had dispatched this letter, he collected an army, and went in person, that if necessary he might take the relic by force. The Sakya princes of Kapila, the princes of Wisala, the princes of Allakappa, the princes of Ramagama, the brahmans of Wettha-dipa, and the Malwa princes of Pawa, when they heard of the death of Budha, severally ('ollected armies, and went to Kusinara that they might obtain a portion of the relics. The seven kings having encircled the city, sent to the princes of Kusinara, to say, " We demand a portion of the relics, or we warn you to prepare for battle." The Malwa princes replied, " Budha received nirwana in our city; we did not invite him to come ; he came of his own accord; the dhatu are therefore ours by rightful inheritance. There is nothing in the whole world so precious as the relics of Budha; we will give our lives rather than yield them up to another." Upon hearing this, the seven kings prepared to fight, but the princes, still without fear, said " You are not the only persons who have received the breast of the mother ; we also are men, and have become strong; it is not we who seek the battle, but those who have approached our gate." In the event of a battle, the princes of Kusinara must necessarily have conquered, as their city was defended by an infinite number of dewas, from its being the depository of the precious relics. At this critical moment, the brahman Droha [Doṇa] offered to mediate between the parties, as it would have been a dishonour to Budha [Buddha], had there been any contention near the sacred spot where he attained nirwāna. To induce the kings to alter their purpose he ascended an elevated place, whence he repeated aloud 500 stanzas. At first they paid no attention, but at the end of the second stanza, they said to each other, " How like the voice of our teacher," and then listened in silence. Nearly all present had been, at one time or other, the pupils of Droha [Doṇa]. When he perceived that their attention was secured, he said, " All ye kings, hear what I say ; our departed lord, in the Kshanti [khānti] and Dharmmapala-births [dhammapāla], as well as in many others, exercised the utmost patience and forbearance ; it is therefore not right that with weapons in your hands you should attempt to seize his relics. Be at peace among yourselves, and dividing the relics into eight portions, let each take one, and retire to your separate cities. By this means many persons will have the opportunity of doing reverence to Budha [Buddha]." The kings were pleased with this advice, and agreed that the brahman should make the division; upon which he opened the golden casket in which the relics were deposited. The kings reverently approached the treasures weeping, and saying, " Oh, most glorious Budha! once we could look upon you, but this is not permitted unto us now !" and they beat their breasts as they repeated these words. The brahman seeing that the kings were off their guard, from being overcome with sorrow, privately took one of the teeth, and hid it in his hair, after which he divided the rest of the relics into eight portions. There were sixteen measures, according to the measure of Magadha, of the pearllike substance that was collected when the fire was extinguished, and to each of the kings he gave two measures. But Sekra [Sakka] interfered, and enquired who was to possess the tooth from the right side of the sacred mouth ; and when he found that Droha [Doṇa] had taken it by stealth, he took it from his head, and conveyed it to his own dewa-loka, where he deposited it with the relic of Budha's hair. At the conclusion the brahman felt in his hair for the tooth, but it had gone ; and he was ashamed to ask any one about it, because lie had obtained it treacherously ; he therefore requested as his share of the spoil, the golden vessel in which the relics had been measured, which was presented to him. The princes of Pittali, on hearing of the death of Budha, sent to demand a portion of the relics, but the seven kings replied that they were already distributed, at the same time giving them permission to take the ashes of the pyre. At first they were reluctant to accept this as their portion, but as they were unable to contend with so many powerful kings, they went to the place of burning, and reverently collected the ashes. The relic received by Ajasat [Ajātasattu] was taken by him to Rājagaha, with a magnificent procession, and a powerful guard ; and as they proceeded leisurely from place to place, that the necessary preparations might be made for its honourable reception, seven years, seven months, and seven days, were occupied in the journey. The tirttakas said that the king had brought the relic merely that he might benefit by the numerous offerings that were made to it; but for this declaration 96,000 persons went to hell. When the rahats [Arhants] saw jn what manner the people were endangered, they requested Sekra [Sakka] to cause the king to hasten the passage of the relics to Rājagaha ; but the dewa [deva] replied, " Among all those who are yet unpurificd, there is no one so powerful as Ajasat [Ajātasattu]; he will not pay any attention to what I say ; but I will try to overcome him by a stratagem. I will cause the yakas [yakkha] to send a sickness among his attendants ; and you who are rahats [Arhants] can go to the monarch, and tell him that as the yakas [yakkha] are angry, it will be better to take the relic to the city at once, without further delay." All this was done. The king said that he had not intended to hurry the relic on so irrevently, but as it was the request of the rahats [Arhants], there should be no further protraction of the journey. Accordingly, he arrived at Rājagaha in seven days from that time, where he built a dagoba for the relic. The other kings also erected dagobas over the relics they had received. The Sakya princes at Kapila ; the Lichawi princes at Wisala ; the princes of Allakappa, Ramagama, and Wethadipa, at cities of the same name ; the Malwa princes at Pawa; and the Mallian princes of Kusinara, at Kusinara; and for the vessel in which the relics were measured, and the ashes of the funeral pyre, dagobas were erected by the brahman and the princes of Pittali. ( Thūpa-wansa.)" [Quelle: Hardy, Robert Spence <1803 - 1868>: A manual of Buddhism in its modern development / tranlated from Singhalese mss. by R. Spence Hardy. -- Reprint of the 1853 ed. -- Varanasi : Chowkhamba Sanskrit Series Office, 1967. -- 533 S. : 23 cm. -- (Chowkhamba Sanskrit Studies ; vol. LVI.). -- S. 349 - 353.]

² Jātaka

"Jātaka The tenth book of Khuddaka Nikāya of the Sutta Pitaka containing tales of the former births of the Buddha. The Jātaka also forms one of the nine angas or divisions of the Buddha's teachings, grouped according to the subject matter (DA.i.15, 24). The canonical book of the Jātakas (so far unpublished) contains only the verses, but it is almost certain that from the first there must have been handed down an oral commentary giving the stories in prose. This commentary later developed into the Jātakatthakathā. Some of the Jātakas have been included in a separate compilation, called the Cariyā Pitaka. It is not possible to say when the Jātakas in their present form came into existence nor how many of these were among the original number. In the time of the Culla Niddesa, there seem to have been five hundred Jātakas, because reference is made to pañcajātakasatāni (p.80; five hundred was the number seen by Fa Hsien in Ceylon (p.71)). Bas-reliefs of the third century have been found illustrating a number of Jātaka stories, and they presuppose the existence of a prose collection. Several Jātakas exist in the canonical books which are not included in the Jātaka collection. For a discussion on the Jātakas in all their aspects, see Rhys Davids Buddhist India, pp.189ff." [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.]

88 Vessantarajātakan tu vitthārena akārayi.
Tusitapurato yāva bodhimaṇḍaṃ tatheva ca.

88.

Das Vessantarajātaka¹ aber ließ er ausführlich darstellen, ebenso die Vorgänge von dem Herabstieg aus Tusita² bis zum Thronen unter dem Bodhi-Baum³.

Kommentar:

¹ Vessantarajātaka

In seiner vorletzten Geburt [D.h. in der Geburt vor der Geburt, in der er ein Buddha wurde] wurde der spätere historische Buddha Gautama als Sohn von Sañjaya [sprich Sandschaja], dem König der Sivi, eines Volks in Nordindien, geboren. Sein Name war damals Vessantara. Er konnte schon von Geburt an sprechen. Mit acht Jahren legte er das Gelübde ab, große Schenkungen zu machen. Bei diesem Gelübde erbebte die Erde. Im Alter von sechzehn Jahren heiratete Vessantara Maddī. Das Paar hatte zwei Kinder, den Knaben Jāli [sprich Dschāli] und das Mädchen Kaṇhajinā [Sprich: Kanhadschinā].

Als in Kāliṅga [dem heutigen Orissa in Ostindien] eine große Dürre herrschte, kamen von dort acht Brahmanen zu Vessantara und forderten von ihm als Geschenk den weißen Elefanten, der - am selben Tag wie Vessantara geboren - die Fähigkeit besaß, Regen fallen zu lassen. Vessantara gewährte den Brahmanen ihre Bitte und gab ihnen den Elefanten samt seinen äußerst kostbaren Umhängen. Doch die Einwohner von Sivi waren sehr erbittert, dass ihr Elefant verschenkt worden war. Sie forderten deshalb von König Sañjaya, dass dieser seinen Sohn in die Verbannung schickt. Das Volk setzte so die Verbannung Vessantaras in den Himalaja durch. Vessantara stimmte seiner eigenen Verbannung zu. Er erhält vom König die Erlaubnis, vor seinem Wegzug in die Verbannung ein großes Almosenfest zu veranstalten, das "Gabe von Siebenhundert" hieß. Dabei verschenkte er von jedem Ding siebenhundert Exemplare. Aus ganz Indien kam Volk, um Gaben zu empfangen, und die Verteilung dauerte einen ganzen Tag.

Vessantaras Frau Maddī bestand darauf, mit ihren beiden Kindern Vessantara in die Verbannung zu begleiten. Die vier zogen mit einem prächtigen, von vier Pferden gezogenen Wagen aus der Stadt. Doch unterwegs begegneten ihnen vier Brahmanen, die zu spät zum großen Almosenfest gekommen waren. Diese verlangten nun die Pferde und erhielten sie sofort. Da nahmen vier Götter die Gestalt von vier Hirschen an, ließen sich anspannen und ersetzten so die Pferde. Da tauchte ein anderer Brahmane auf, verlangte den Wagen und erhielt ihn. Die Götter in Hirschgestalt verschwanden nun wieder, und die Familie setzte den Weg zu Fuß fort. Vessantara trug den Knaben, Maddī das leichtgewichtige Mädchen. Götter ebneten ihren Weg, und die Bäume beugten sich, damit die Familie ihre Früchte leicht essen konnte. Im Königreich Ceta [sprich: Tscheta] boten 60.000 Adelige dem Vessantara ihr Königreich an, er lehnte aber ab. Ja er weigerte sich sogar, die Hauptstadt zu betreten.

Schließlich kam Vessantara und seine Familie nach Vaṅkagiri, jenem Ort im großen Wald, der ihnen zum Exil bestimmt war. Dort hatte Vissakamma, der Baumeister der Götter, im Auftrag des Götterkönigs Sakka zwei Einsiedeleien erbaut, eine für den Prinzen, die andere für Maddī und die Kinder. Dort lebten sie vier Monate. Durch Vessantaras Macht wurden die wilden Tiere in einem Umkreis von drei Meilen zahm. Maddī ging jeden Morgen in den Wald, um Früchte und Wurzeln zum Essen zu sammeln.

Da tauchte der Brahmane Jūjaka [sprich: Dschūdschaka] auf. Er war alt und häßlich und in seine junge Frau ganz vernarrt. Er hatte ein hübsches Mädchen geheiratet, das ihn mit Vorwürfen überhäufte; er zwänge sie zu den niedrigsten Arbeiten, da er ihr keine Sklaven zur Verfügung stelle. Solche zu kaufen, war ihm jedoch nicht gegeben, da er besitzlos war. Deshalb schickte die junge Frau Jūjaka zu Vessantara, da dieser so freigebig sei, dass er ihm gewiß seine beiden Kinder als Sklaven schenken würde. Jūjaka erfragte den Weg nach Vankagiri, kam dort am späten Abend an und übernachtete auf dem Berg. In dieser Nacht hatte Maddī einen bösen Traum, der ihr alles vorhersagte, was nun kommen sollte. Sie erzählte ihren Traum Vessantara, doch obwohl dieser wusste, dass der Traum sich bewahrheiten sollte, tröstete er Maddī und schickte sie in den Wald, um Nahrung zu suchen. Als Maddī fort war, kam Jūjaka und forderte die beiden Kinder. Von seiner Forderung zuerst entsetzt, wurde es Vessantara dennoch sofort klar, dass die Hingabe seines eigenen Fleisches, seiner Kinder, ein Geschenk darstellt, das alle anderen übertrifft und das er nicht verweigern kann. Während er die Schenkung vorschriftsgemäß vornahm, erbebte die Erde vor Freude. Die Kinder nahmen von Jūjaka Reißaus und rannten zu ihrem Vater zurück. Doch dieser bekräftigte seinen Entschluß mit Tränen in den Augen. Jūjaka führte nun die Kinder weg und schlug sie unterwegs bis das Blut floss.

Maddī kehrte erst spät am Abend aus dem Wald zurück, denn Götter hatten die Gestalt wilder Tiere angenommen, um Maddī auf ihrem Nachhauseweg aufzuhalten. Als sie nach ihren Kindern fragte, sprach Vessantara kein Wort. Sie suchte nun die ganze Nacht nach ihren Kindern. Am Morgen kehrte sie zur Einsiedelei zurück und fiel in Ohnmacht. Vessantara brachte sie wieder zu Bewußtsein, erzählte ihr, was geschehen war, und erklärte ihr, warum er es ihr nicht früher erzählt hatte. Als sie seine Worte gehört hatte, drückte sie ihre Freude aus und bestätigte ihm, dass er ein vornehmes Geschenk gemacht habe, um ein allwissender Buddha zu werden.

Nun blieb Vessantara nur noch Maddī zum Verschenken. Damit nicht irgendein Schuft dieses Geschenk fordert, nahm der Götterkönig Sakka selbst die Gestalt eines schwarzen, ausgezehrten Brahmanen an und verlangte Maddī als Geschenk. Vessantara blickte auf Maddī, und diese gab ihre Zustimmung. So gab Vessantara seine Frau dem Brahmanen, und die Erde erbebte vor Freude. Der Götterkönig offenbarte nun seine wahre Identität, gab Maddī ihrem Mann zurück und gewährte ihm acht Wünsche. Vessantara wünschte sich:

1. er sollte wieder in seine Heimat zurückgerufen werden;
2. er sollte niemanden zu Tode verurteilen;
3. er sollte allen in gleicher Weise eine Hilfe sein;
4. er sollte niemals Ehebruch begehen;
5. sein Sohn sollte ein langes Leben haben;
6. er sollte himmlische Speise haben;
7. er sollte immer genügend haben, um schenken zu können;
8. nach seinem Tod sollte er in einem Himmel wiedergeboren werden.

Inzwischen war Jūjaka in Begleitung der beiden Kinder, die er gefangen hielt, über die jedoch Götter wachten, in der Hauptstadt der Sivi eingetroffen. Er wollte nach Kālinga, doch Götter hatten ihn in die Heimat Vessantaras geführt. Die Kinder wurden erkannt und zu ihrem Großvater, dem König, gebracht, der ihre Geschichte anhörte und sie um den Preis eines hohen Lösegeldes vom alten Brahmanen loskaufte. Dieser starb an überfressen. Da man keine Verwandten von ihm finden konnte, ging sein Vermögen zurück an den König.

König Sanjaya aber beschloss, die Verbannten zu suchen und eine Straße nach Vankagiri anlegen zu lassen. Von Vessantaras Sohn Jāli angeführt, setzte sich ein großer Heerzug mit König und Königin und Vessantaras Tochter nach Vankagiri in Bewegung. Im Heerzug war auch der regenspendende weiße Elefant, denn die Kāliṅger hatten ihn zurückgeschickt, da sie ihn nicht unterhalten konnten. Als Vessantara den Heerzug näher kommen sah, wurde er unruhig, doch Maddī erkannte die königlichen Banner. Die Freude des Wiedersehens war so groß, daß die sechs Hauptpersonen in Ohnmacht fielen, die Erde erzitterte, der Ozean in Wallung geriet und der Weltenberg Meru sich neigte. Zur Wiederbelebung ließ der Götterkönig Sakka einen Regen fallen, der nur die benässte, die es wollten.

Vessantara wurde nun zum König von Sivi gekrönt und nach einem Monat voller Feierlichkeiten kehrte der Zug in die Hauptstadt zurück. Am Tage seiner Rückkehr ließ Vessantara alle Gefangenen frei, sogar die Katzen. Am Abend ließ der Götterkönig Sakka so viele Schätze regnen, dass der Palastgrund hüfthoch damit gefüllt war. So konnte Vessantara seine Großzügigkeit bis ans Ende seiner Tage ausüben. Nach seinem Tod wurde Vessantara im Tusita-Himmel wiedergeboren. Von dort wurde er für seine letzte Geburt im Schoß der Königin Māyā wiedergeboren. In dieser letzten Geburt erreichte er die erlösende Einsicht und wurde zum Buddha Gautama.

Zur Diskussion um die Problematik des Wegschenkens der Kinder s. Milindapaṇha IV, Kap 8

² Herabstieg aus Tusita: Nidānakathā, Jātakatthakathā, J I, 47ff.

Abb.: Māyā's Traum, Gandhara, 2./3. Jhdt. n. Chr.
[Bildquelle: Wikipedia]

"After the Wessantara [Vessantara] birth, Bodhisat [Bodhisattva] was bom in the dewa-loka called Tusita, where he received the name of Santusita, and lived in the possession of every enjoyment for the space of 57 kotis and 60 lacs of years. At the end of this period, as it had been announced that a supreme Budha [Buddha] was about to appear, the dewas and brahmas of the various worlds enquired who it was to be ; and when they discovered that it was Santusita, they went in a vast multitude to that dewa, and requested him to assume the high office, that the different orders of being might be released from the sorrows connected with the repetition of existence. To this request Santusita made no reply, but exercised the five great perceptions, pancha-mahā-wilokana [pañca-mahāvilokana], that he might discover, first, the character of the period in which the Budhas [Buddhas] are born; second, the continent; third, the country; fourth, the family ; and fifth, the day. As to the first perception, he saw that the age of man was about a hundred years, and that therefore it was an auspicious period in which for the Budha [Buddha] to be born. As to the second, he saw that the Budhas [Buddhas] are born in Jambudwipa [Jambudīpa]. As to the third, he saw that they are born in the Madhya-mandala, or Magadha. As to the fourth, he looked first to see whether the royal caste or the brahman was then the superior, and when he saw that it was the royal, he looked to sec which of the 63,000 kings of Jambudwipa [Jambudīpa] possessed the requisite merit to become the father of a Budha [Buddha] ; by which he perceived that Sudhodana, king of Kapilawastu [Kapilavatthu], of the Sakya race, was alone worthy of this honour. As to the fifth perception, when he looked to see on what day the Budhas [Buddhas] are born, as he knew that the queen of Sudhodana would be his mother, and that the mother of a Budha [Buddha] dies on the seventh day after her confinement, he saw that he must be conceived in the womb of Mahāmāyā, 307 days previous to the time at which it was foreknown that her death would take place. When a dewa [deva] is about to leave the celestial regions, there are evidences of the fact. His garments lose their appearance of purity. The garlands and ornaments on his person begin to fade. The body emits a kind of perspiration, like a tree covered with dew. The mansion in which he has resided loses its attractiveness and beauty. The dewas having perceived these signs relative to Santusita, gathered around him, and offered him their congratulations. On the arrival of the proper period, ho vanished from Tusita, and was conceived in the womb of Mahāmāyā. This event took place in the month Æsala [Āsaḷha] (July, August), on the day of the full moon, early in the morning, the nakata [nakṣatra] being Utrasala The womb that bears a Budha [Buddha] is like a casket in which a relic is placed; no other being can be conceived in the same receptacle ; the usual secretions are not formed; and from the time of conception, Mahāmāyā was free from passion, and lived in the strictest continence. The inhabitants of Kapilawastu [Kapilavatthu] were accustomed to hold a festival, from the 7th day of the moon to the 14th, in the month Æsala [Āsaḷha], during which period they spent their time in dancing and all other kinds of pleasure, so that at the conception of Budha (he whole city was adorned like the heaven of Sekra [Sakka]. On the last day of the festival, Mahāmāyā bathed in fragrant water, arrayed herself with flowers and ornaments; and after giving four lacs of treasure in alms, and taking upon herself the five obligations, she retired to her royal couch, and whilst reposing upon it had a dream. In her dream she saw the guardian dewas  [deva] of the four quarters take up the couch upon which she lay, and convey it to the great forest of Himala, where they placed it upon a rock, under the shade of a sal tree 100 miles high, and afterwards remained respectfully at a distance. The queens of the four dewas then brought water from the lake of Anotatta (after they had themselves bathed in it to take away from it all human contaminations), with which they washed her body ; and they afterwards arrayed her in most beautiful garments, and anointed her with divine ungents. The four dewas then took her to a rock of silver, upon which was a palace of gold ; and having made a divine couch, they placed her upon it, with her head towards the east. Whilst there reposing, Bodhisat [Bodhisatta] appeared to her, like a cloud in the moonlight, coming from the north, and in his hand holding a lotus. After ascending the rock, he thrice circumambulated the queen's couch. At this moment Santusita, who saw the progress of the dream, passed away from the dewa-loka, and was conceived in the world of men ; and Mahāmāyā discovered, after the circumambulations were concluded, that Bodhisat [Bodhisatta] was lying in her body, as the infant lies in the womb of its mother." [Quelle: Hardy, Robert Spence <1803 - 1868>: A manual of Buddhism in its modern development / tranlated from Singhalese mss. by R. Spence Hardy. -- Reprint of the 1853 ed. -- Varanasi : Chowkhamba Sanskrit Series Office, 1967. -- 533 S. : 23 cm. -- (Chowkhamba Sanskrit Studies ; vol. LVI.). -- S. 140 - 142.]

³ Vorgänge von dem Herabstieg aus Tusita bis zum Thronen unter dem Bodhi-Baum: Diese Vorgänge werden in Nidānakathā, Jātakatthakathā, J I, 47ff. geschildert. Eine singhalesische Fassung dieser Erzählungen kann man bei

Hardy, Robert Spence <1803 - 1868>: A manual of Buddhism in its modern development / tranlated from Singhalese mss. by R. Spence Hardy. -- Reprint of the 1853 ed. -- Varanasi : Chowkhamba Sanskrit Series Office, 1967. -- 533 S. : 23 cm. -- (Chowkhamba Sanskrit Studies ; vol. LVI.). -- S. 143 - 179

nachlesen. Eine Wiedergabe hier wäre zu umfangreich.

Abb.: Gotamas Geburt, Gandhara, 2./3. Jhdt. n. Chr.

89 Catuddisaṃ te cattāro mahārājā ṭhitā ahuṃ;
Tettiṃsa devaputtā ca dvattiṃsā ca kumāriyo.

89.

In den vier Haupthimmelsrichtungen standen die vier Großkönige¹, die 33 Götter² und die 32 himmlischen Jungfrauen³.

Kommentar:

¹ Vier Großkönige

"Cātummahārājikā The inhabitants of the lowest (Cātummahārājika) deva world. This world derives its name from the Four Great Kings (Cattāro Mahārājāno) who dwell there as guardians of the four quarters; Dhataraṭṭha of the East, Virūḷhaka of the South, Virūpakkha of the West, and Vessaraṇa of the North (D.ii.207f; iii.194f). They keep large retinues consisting, respectively, of Gandhabbas, Kumbhandas, Nāgas and Yakkhas, all of whom dwell in the same world as their lords and accompany them on their travels. These kings are mentioned (D.ii.257f) as having undertaken the protection of the Buddha from the moment of his conception in his mother's womb, and in the Ātānātiya Sutta, they appear as protectors not only of the Buddha but also of his followers (See, e.g., DhA.ii.146; iii.96). The Four Kings appear to have been regarded as Recorders of the happenings in the assemblies of the devas (D.ii.225). On the eighth day of the lunar half-month, they send their councillors out into the world to discover if men cultivate righteousness and virtue; on the fourteenth day they send their sons, on the fifteenth day they themselves appear in the world, all these visits having the same purpose. Then, at the assembly of the devas, they submit their report to the gods of Tāvatimsa, who rejoice or lament according as to whether men prosper in righteousness or not (A.i.142f.; for more details see AA.i.376f). These four Gods surpass the other inhabitants of their worlds in ten ways - beauty, length of life, etc. - because their merit is greater than that of the others (A.iv.242). Besides these Regent Gods and their followers, other dwellers are to be found in their world - the Khiddāpadosikā, the Manopadosikā, the Sitavalāhakā, the Unhavalāhakā, and the devaputtas Candima and Suriya (VibhA.519; MNidA.108). Life in the Cātummahārājikā world lasts, according to human computation, ninety thousand years (DA.ii.472, 647, but see Kvu.207). Beings are born there as a result of various acts of piety and faith which, however, are based on motives not very exalted (A.iv.60). The Cātummahārājikā world is situated half-way up Mount Sineru. Some of the devas of the world dwell in the mountain, others in the sky. (On these gods see Moulton: Zoroastrianism 22-7, 242.)" [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.]

Sanskrit Name Vaiśravaṇa (Kubera) Virūḍhaka Dhṛtarāṣṭra Virūpākṣa Pāli Name Vessavaṇa (Kuvera) Virūḷhaka Dhataraṭṭha Virūpakkha Meaning “He who hears everything” “He who enlarges” or “Patron of Growth” "He who maintains the state" or “Watcher of the Lands” "He who sees all" Traditional Chinese 多聞天 增長天 持國天 廣目天 Simplified Chinese 多闻天 增长天 持国天 广目天 Hànyŭ Pīnyīn Duō Wén Tiān Zēng Cháng Tiān Chí Guó Tiān Guăng Mù Tiān Korean Name Damun Cheonwang 다문천왕 Jeungjang Cheonwang 증장천왕 Jiguk Cheonwang 지국천왕 Gwangmok Cheonwang 광목천왕 Japanese characters 多聞天 or 毘沙門 増長天 持國天 or 治國天 廣目天 Japanese Name Tamonten or Bishamon Zōchōten Jikokuten Kōmokuten Tibetan Name rnam.thos.sras (Namthöse) 'phags.skyes.po (Phakyepo) yul.'khor.srung (Yülkhorsung) spyan.mi.bzang (Chenmizang) Color Yellow Blue White Red Symbol Umbrella, Mongoose Sword Pipa Serpent, Small stupa or pearl Followers Yakṣas Kumbhāṇḍas Gandharvas Nāgas Direction North South East West [Quelle: http://en.wikipedia.org/wiki/Four_Heavenly_Kings. -- Zugriff am 2006-07-17]

"The four Guardian Dewas [Deva]. When Sekra [Sakka] is seated upon his throne, called Dharmma, in the hall of Suddharmma, on the atawaka (the eighth day after the new and full moon) the scribes of the four guardian dewas ; on the day of the new moon, the sons of the four dewas ; and on the day of the full moon, the dewas themselves ; coming to the earth, observe in all places the following circumstances : " To-day so many men have observed the poya (or sacred day) ; so many women have attended to the ordinances; by so many persons the threefold protective formulary has been repeated; so many assist their parents ; so many render the due honours to the chiefs of their clan; so many offer flowers and lamps in their places of worship ; so many say bana, hear bana, or invite others to hear it; so many make offerings to the dāgobas, the sacred trees, and the images of Budha [Buddha] ; so many perform righteous acts with the body, the speech, and the mind ; and so many perform the ten virtues." These things being written in the golden books with vermillion, the books are delivered to the children of the four guardian deities; the children give them to Wesamuna [Vessavana] (the master of the revels), who hands them over to Panchasikha [Pañcasikha] (the vizier or prime minister of Sekra [Sakka], who has five heads, or faces); and by him they are presented to Mātali (the charioteer of Sekra [Sakka]), who gives them to Sekra [Sakka]. If the persons upon earth who acquire merit are few, the books of record are small in size ; if many, they are large. When the books are small, all the dewas observe the circumstance and exclaim, in sorrow, " The beings upon earth who acquire merit are few ; the narakas will be filled, and the dewa-lokas will not be replenished." When the books are large, they exclaim, " The beings upon earth pass their time in the observance of the precepts, and procure an abundance of merit; the narakas will be depopulated, and our celestial worlds will be filled." The illustrious dewas who have acquired merit upon earth during the appearance of a Budha [Buddha], exclaim in rapture, " We shall have joy." Then Sekra [Sakka], ascending his throne of flowers, sixteen miles high, takes the books into his hands, and reads. If he reads in a low tone, the dewas can hear it to the distance of twelve yojanas; if in a high tone, it is heard by all the dewas in Tawutisa [Tāvatiṃsa] to the distance of 10,000 yojanas. Inr this manner, when Sekra [Sakka] has assembled the dewas, and seated himself in the hall of Suddharmma, these are the principal acts of the four guardian deities; they come to the earth, observe the merit acquired by men, and having recorded it in the golden books, present them in the manner now declared to Sekra [Sakka] ; they are an assistance to the world, and perform many other acts of a similar character." [Quelle: Hardy, Robert Spence <1803 - 1868>: A manual of Buddhism in its modern development / tranlated from Singhalese mss. by R. Spence Hardy. -- Reprint of the 1853 ed. -- Varanasi : Chowkhamba Sanskrit Series Office, 1967. -- 533 S. : 23 cm. -- (Chowkhamba Sanskrit Studies ; vol. LVI.). -- S. 51f.]

² 33 Götter: Die 33 Götter des Tāvatiṃsa [Himmel der 33] mit dem Chef Sakka, siehe oben zu Vers 34.

³ 32 himmlische Jungfrauen: vermutlich Apsaras [accharā] in Tāvatiṃsa.

90 Yakkhasenāpatī aṭṭhavīsati ca tatopari
Añjalipaggahā devā, pupphapuṇṇaghaṭā tato,

90.

Die 28 Generäle der Yakkha¹. Darüber Götter mit zu Añjali² gefalteten Händen, dann mit Blumen gefüllte Töpfe.

Kommentar:

¹ Yakkha

"Yakkha A class of non human beings generally described as amanussā. They are mentioned with Devas, Rakkhasas, Dānavas, Gandhabbas, Kinnaras, and Mahoragas (? Nāgas) (E.g., J.v.420). In other lists (E.g., PvA. 45, 55) they range immediately above the Petas; in fact, some of the happier Petas are called Yakkhas. Elsewhere (E.g., A.ii.38) they rank, in progressive order, between manussā and gandhabbā. They are of many different kinds: spirits, ogres, dryads, ghosts, spooks. In the early records, yakkha, like nāgā, as an appellative, was anything but depreciative. Thus not only is Sakka, king of the gods, so referred to (M.i.252; J.iv.4; DA.i.264), but even the Buddha is spoken of as a yakkha in poetic diction (M.i.386). Many gods, such as Kakudha, are so addressed (S.i.54). According to a passage in the Vimānavatthu Commentary, (VvA.333) which gives illustrations, the term is used for Sakka, the Four Regent Gods (Mahārājāno), the followers of Vessavana, and also for puriso (individual soul?). In the scholiast to the Jayadissa Jātaka (J.v.33), the figure of the hare in the moon is also called yakkha. Of these above named, the followers of Vessavana appear to be the Yakkhas proper. The term yakkha as applied to purisa is evidently used in an exceptionally philosophical sense as meaning "soul" in such passages as ettāvatā yakkhassa suddhi (SN.vs.478), or ettāvat' aggam no vadanti h' ekā, yakkhassa suddhim idha pānditāse (SN.vs.875). In the Niddesa (MNid.282), yakkha is explained by satta, nara, mānava, posa, puggala, jīva, jagu, jantu, indagu, manuja. The last term is significant as showing that yakkha also means "man." The cult of yakkhas seems to have arisen primarily from the woods and secondarily from the legends of sea faring merchants. To the latter origin belong the stories connected with vimānas found in or near the sea or in lakes. The worship of trees and the spirits inhabitating them is one of the most primitive forms of religion. Some, at least, of the yakkhas are called rukkha devatā (E.g., J.iii.309, 345; Pv.i.9; PvA.5) (spirits of trees), and others bhummadevatā, (PvA.45,55) (spirits of the earth), who, too, seem to have resided in trees. Generally speaking, the Yakkhas were decadent divinities, beings half deified, having a deva's supernormal powers, particularly as regards influencing people, partly helpful, partly harmful. They are sometimes called devatā (E.g., S.i.205), or devaputta (E.g., PvA. 113, 139). Some of these, like Indakūta and Suciloma, are capable of intelligent questioning on metaphysics and ethics. All of them possess supernatural powers; they can transfer themselves at will, to any place, with their abodes, and work miracles, such as assuming any shape at will. An epithet frequently applied is mahiddhika (E.g., Pv.ii.9; J.vi.118). Their appearance is striking as a result of former good kamma (Pv.i.2, 9; ii.11; iv.3, etc.). They are also called kāmakāmī, enjoying all kinds of luxuries (Pv.i.3), but, because of former bad kamma, they are possessed of odd qualities, thus they are shy, they fear palmyra leaf and iron. Their eyes are red and they neither wink nor cast a shadow. J.iv.492; v.34; vi.336, 337; these various characteristics are, obviously, not found in all Yakkhas. The Yakkhas are evidently of different grades -  as is the case with all classes of beings – the highest among them approximate very nearly to the devas and have deva-powers, the lowest resemble petas. The Yakkhas are specially mentioned as being afraid of palm leaves (J.iv.492). Their abode is their self created palace, which is anywhere, in the air, in trees, etc. These are mostly ākasattha (suspended in the air), but some of them, like the abode of ālavaka, are bhumattha (on the ground) and are described as being fortified (SNA.i.222). Sometimes whole cities   e.g., ālakamandā   stand under the protection of, or are inhabited by, Yakkhas. In many respects they resemble the Vedic Pisācas, though they are of different origin. They are evidently remnants of an ancient demonology and have had incorporated in them old animistic beliefs as representing creatures of the wilds and the forests, some of them based on ethnological features. (See Stede: Gespenstergeschichten des Petavatthu v.39ff ). In later literature the Yakkhas have been degraded to the state of red eyed cannibal ogres. The female Yakkhas (Yakkhinī) are, in these cases, more fearful and evil minded than the male. They eat flesh and blood (J.iv.549; v.34); and devour even men (D.ii.346; J.ii.15ff.) and corpses (J.i.265). They eat babies (J.v.21; vi.336) and are full of spite and vengeance (DhA.i.47; ii.35f.). The story of Bhūta Thera is interesting because his elder brothers and sisters were devoured by a hostile Yakkha, so the last child is called Bhūta to propitiate the Yakkha by making him the child's sponsor! Ordinarily the attitude of the Yakkhas towards man is one of benevolence. They are interested in the spiritual welfare of the human beings with whom they come in contact and somewhat resemble tutelary genii. In the Atānātiya Sutta (D.iii.194f), however, the Yakkha king, Vessavana, is represented as telling the Buddha that, for the most part, the Yakkhas believe neither in the Buddha nor in his teachings, which enjoin upon his followers abstention from various evils and are therefore distasteful to some of the Yakkhas. Such Yakkhas are disposed to molest the followers of the Buddha in their woodland haunts. Cp. the story of the Yakkha who wished to kill Sāriputta (Ud.iv.4). But the Mahā Yakkhas (a list in D.iii.204f), the generals and commanders among Yakkhas, are always willing to help holy men and to prevent wicked Yakkhas from hurting them. Among Yakkhas are some beings who are sotāpannas -  e.g., Janavasabha, Suciloma and Khara (s.v.). Some Yakkhas even act as messengers from another world, and will save prospective sinners from committing evil (Pv.iv.1). The case of the Yakkha Vajirapāni is of special interest. D.i.95. The Commentary (DA.i.264) says he is not an ordinary Yakkha, but Sakka himself. He is represented as a kind of mentor, hovering in the air, threatening to kill Ambattha, if he does not answer the Buddha's question the third time he is asked. In many cases the Yakkhas are "fallen angels" and come eagerly to listen to the word of the Buddha in order to be able to rise to a higher sphere of existence   e.g., Piyankaramātā and Punabbasumātā, and even Vessavana, listening to Velukandakī Nandamātā reciting the Parāyana Vagga (A.iv.63). At the preaching of the Mahāsamaya Sutta (q.v.) many hundreds of thousands of Yakkhas were present among the audience. It has been pointed out (Stede, op. cit) that the names of the Yakkhas often give us a clue to their origin and function. These are taken from (a) their bodily appearance   e.g., Kuvannā, Khara, Kharaloma, Kharadāthika, Citta, Cittarāja, Silesaloma, Sūciloma and Hāritā; (b) their place of residence, attributes of their realms, animals, plants, etc.   e.g., Ajakalāpaka, ālavaka (forest dweller), Uppala, Kakudha (name of plant), Kumbhīra, Gumbiya, Disāmukha, Yamamoli, Vajira, Vajirapāni or Vajirabāhu, Sātāgira, Serīsaka; (c) qualities of character, etc.   e.g., Adhamma, Katattha, Dhamma, Punnaka, Māra, Sakata; (d) embodiments of former persons   e.g., Janavasabha (lord of men= Bimbisāra), Dīgha, Naradeva, Pandaka, Sīvaka, Serī. Vessavana (q.v.) is often mentioned as king of the Yakkhas. He is one of the four Regent Gods, and the ātānātiya Sutta (D.iii.199ff) contains a vivid description of the Yakkha kingdom of Uttarakuru, with its numerous cities, crowds of inhabitants, parks, lakes and assembly halls. Vessavana is also called Kuvera, and the Yakkhas are his servants and messengers. They wait upon him in turn. The Yakkhinīs draw water for him, and often are so hard worked that many die in his service. E.g., J.iv.492. Mention is also made (e.g., DA.ii.370) of Yakkhadāsīs who have to dance and sing to the devas during the night. Early in the morning they drink a cup of toddy (surā) and go off into a deep sleep, from which they rise betimes in the evening ready for their duties. No one, apparently, is free from this necessity of waiting upon the king   even Janavasabba has to run errands for Vessavana (D.ii.207). Among the duties of Vessavana is the settling of disputes between the devas, and this keeps him (J.vi.270) much occupied. In this work he is helped by the Yakkhasenāpati, whose business it is to preside over the courts during eight days of each mouth (SNA.i.197). The Yakkhas hold regular assemblies on Manosilātala on the Bhagalavatīpabbata (SNA.i.187; cp. D.iii.201 and DA.iii.967). As followers of Kuvera, lord of riches, the Yakkhas are the guardians and the liberal spenders of underground riches, hidden treasures, etc., with which they delight men. E.g., Pv.ii.11; PvA.145; Pv.iv.12; PvA.274. These were seven yakkhas who guarded the wealth of Jotiyasetthi (DhA.iv.208f.). It is difficult to decide whether the Yakkhas, who are the aborigines of Ceylon (Lankā), were considered human or non human. Kuvenī, one of their princesses, and her maid, can both assume different forms, but Vijaya marries Kuveni and has two children by her. (Cp. Vin.iii.37; iv. 20; where sexual intercourse with a Yakkha is forbidden). The Yakkhas are invisible, and Vijaya is able to kill them only with the help of Kuveni (Mhv.vii.36); but their clothes are found fit for Vijaya and his followers to wear (Mhv.vii.38). Again, Cetiyā (q.v.) could make herself invisible and assume the form of a mare, but Pandukābhaya lived with her for four years and she gave him counsel in battle. Later, when he held festivities, he had the Yakkha Cittarāja on the throne beside him (Mhv.x.87). In all probability these Yakkhas were originally considered as humans, but later came to be confused with non humans. Their chief cities were Lankāpura and Sirīsavatthu. The commonly accepted etymology of Yakkha is from the root yaj, meaning to sacrifice. Thus: yajanti tattha balim upaharantī ti yakkha (VvA.224), or pūjanīyabhāvato yakkho, ti uccati (VvA.333)." [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.]

"The Yakas [Yakkha]. There are Yakas [Yakkha] in the world of men as well as those which reside upon Meru. They die here, and passing away from the state of a yaka [Yakkha], receive some other birth ; but their dead bodies are never seen, nor is any stench from them ever perceived. The reason is, that they assume the appearance of dead chamelions, worms, ants, grasshoppers, serpents, scorpions, centipedes, or some bird or beast. In the time of Gotama Budha [Buddha] there resided a merchant at Sunāparanta, who was called Puṇṇa; but he embraced the priesthood, and became a rahat [Arhant]. After his attainment of this high state, 300 of his former associates embarked on a distant voyage, with his younger brother at their head, who had previously taken upon himself the five obligations. But the merchants were overtaken by a storm, and were carried along until they arrived at a certain island. In the morning they set about preparing their food, but could find no kind of fuel except red sandal-wood, as there were no other trees in the forest. One of them, when this was discovered, said to his companions," We may go further, but can find nothing more valuable than red sandal-wood; so it will be well for us to heave our present cargo overboard, and load our ship with this timber, four inches of which are worth a lac of treasure." The others were willing to follow this advice, and many trees were cut down. But there were yakas [Yakkha] in that island, who became angry with the merchants for destroying their habitations, as they thus invaded their rights. They would have killed the intruders at once, but for the stench that was to be apprehended from their dead bodies ; and they therefore resolved upon punishing them after they had re-embarked. For this purpose they raised a violent storm, and appeared to the mariners in frightful shapes, so that they became greatly afraid, and each one cried to his dewas [deva]; but the younger brother called for tho assistance of Puṇṇa, the rahat [Arahant]. This was perceived by Puṇṇa, who went to their assistance through the air; and when the yakas [Yakkha] saw him coming, they became afraid in their turn, and fled away. After encouraging the mariners, he asked them to what port they were going, and when they said their own, he directed the head of the vessel towards it, and conveyed them thither by his supernatural power. When their families were informed of what had occurred, they all received the five obligations from Puṇṇa. They were desirous to present a portion of tho sandalwood to the rahat [Arahant], but he told them to erect therewith a residence for Budha [Buddha]. After its completion, the teacher of the three worlds visited the place, and there remained several days, preaching to the people. (Amāwatura.)" [Quelle: Hardy, Robert Spence <1803 - 1868>: A manual of Buddhism in its modern development / tranlated from Singhalese mss. by R. Spence Hardy. -- Reprint of the 1853 ed. -- Varanasi : Chowkhamba Sanskrit Series Office, 1967. -- 533 S. : 23 cm. -- (Chowkhamba Sanskrit Studies ; vol. LVI.). -- S. 56f.]

² Añjali

Abb.: Añjali, Madurai [மதுரை], Indien
[Bildquelle. Wikipedia]

91 Naccakā devatā ceva, turiyavādakadevatā,
Ādāsagāhakā devā pupphasākhādharā tathā,

91.

Tanzende Gottheiten, musizierende Gottheiten, Spiegel haltende Götter und ebenso Blütenzweige tragende Götter.

Abb.: Felsmalerei, Sigiriya
[Bildquelle: yacht boy. -- http://www.flickr.com/photos/turgeon/188648094/. -- Creative Commons Lizenz (Namensnennung, keine kommerzielle Nutzung). -- Zugriff am 2006-07-23]

92 Padumādigāhakā devā, aññe devā ca nekadhā
Ratanagghiyapantī ca dhammacakkānam eva ca,

92.

Götter, die Lotusse und ähnliches tragen und viele andere Götter. Friese aus Edelsteincetiyas und von Rädern der Lehre¹.

Kommentar:

Abb.: Felsmalerei, Sigiriya
[Bildquelle: yacht boy. -- http://www.flickr.com/photos/turgeon/188646709/. -- Creative Commons Lizenz (Namensnennung, keine kommerzielle Nutzung). -- Zugriff am 2006-07-23]

¹ Rad der Lehre (dhammacakka)

Abb.: Dhammacakka, Löwwenkapitell auf Asoka-Säule, Sarnath, 3. Jhdt v. Chr.
[Bildquelel: Jona Lendering and Marco Prins. -- Creative Commons Lizenz: keine kommerzielle Nutzung]

93 Khaggadharā devapantī, devā pātidharā tathā,
Tesaṃ sīse pañcahatthā gandhatelassa pūritā
94a Dukūlavaṭṭikāpātī sadā pajjalitā ahū.

93. -94a.

Reihen von Göttern, die Schwerter tragen, sowie von Göttern, die Gefäße tragen. Oberhalb ihrer Köpfe waren fünf Ellen¹ hohe Gefäße voll Duftöl mit Dochten aus Dukūla², die ständig angezündet waren.

Kommentar:

¹ Elle (hattha): die Länge vom Ellbogen bis zur Spitze des Mittelfingers, oft = 24 aṅgula, d.h.  ca. 45 cm. 5 Ellen = ca. 2,25 m.

² Dukūla: eine feine Faser, von mir nicht näher bestimmbar

94b Phalikagghiye catukkaṇṇe ekekā ca mahāmaṇi,
95 Suvaṇṇamaṇimuttānaṃ rāsiyo vajirassa ca
Catukkaṇṇesu cattāro katāhesuṃ pabhassarā.

94b. - 95.

An einer Cetiya aus Bergkristall war an allen vier Ecken je ein großer Juwel sowie an den vier Ecken glänzende Haufen von Gold, Edelsteinen, Perlen und Diamanten.

96 Medavaṇṇakapāsaṇabhittiyaṃ yeva ujjalā
Vijjulatā appitā āsuṃ dhātugabbhe vibhūsitā.

96.

Auf der Wand aus Speckstein waren flammende Blitze als Schmuck in der Reliquienkammer angebracht.

97 Rūpakān' ettha sabbāni dhātugabbhe manorame
Ghanakoṭṭimahemassa kārāpesi mahīpati.

97.

Der König ließ in der schönen Reliquienkammer alle Figuren aus massivem geschlagenem Gold herstellen.

98 Kammādhiṭṭhāyako ettha sabbaṃ saṃvidahī imaṃ.
Indagutto mahāthero chaḷabhiñño mahāmatī

98.

Der große weise Thera Indagutta¹, der die sechs höheren Geisteskräfte² besaß, hat als Aufseher über die Arbeit all dies angeordnet.

Kommentar:

¹ Indagutta

"Indagutta. A thera. He superintended the construction of the Mahāthūpa at Anurādhapura (Mhv.xxxviii.98; Dpv.xix.5, 6, 8). Dutthagāmanī consulted him with regard to all details and appointed him kammādhitthāyaka from the commencement of the work (MT.550f). He had great psychic powers, and at the festival of the dedication of the Thūpa he created a parasol of copper, as great as the universe, to ward off any harm that might befall those taking part in the celebrations (Mhv.xxxi.85). He was at the side of the king throughout the festival (Mhv.xxxi.105), and, by virtue of his power, all the inhabitants of Ceylon, who wished to worship the relics at the Mahāthūpa, were enabled to go to Anurādhapura the moment the wish to do so entered their hearts, and to return the same day (Mhv.xxxi.115). This Indagutta is probably to be identified with the thera Indagutta, the head of a great parivena in Rājagaha, who came to Ceylon with eighty thousand monks to be present at the foundation-ceremony of the Mahāthūpa (Mhv.xxix.30)." [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 sechs höhere Geisteskräfte: Abhiññā f.

• lokiyā abhiññā f. -- weltliche höhere Geisteskräfte:

  1. iddhi-vidhā f. -- die verschiedenen Fähigkeiten außergewöhnlicher Macht (iddhi):

  1. einer seiend wird er vielfach und vielfach geworden wird er wieder einer
  2. er macht sich sichtbar und unsichtbar
  3. ungehindert schwebt er durch Wände, Mauern und Berge hindurch
  4. auf dem Wasser schreitet er dahin ohne unterzusinken
  5. in der Erde taucht er auf und unter
  6. mit gekreuzten Beinen schwebt er durch die Luft
  7. Sonne und Mond berührt er mit seiner Hand
  8. bis hinauf zur Brahmawelt hat er über seinen Körper Gewalt

  (z.B. auch Sāmaññaphalasutta : Dīghanikāya I, 77)

  2. dibba-sota -- das himmlische Ohr: Fähigkeit himmlische und menschliche Töne zu hören, ferne und nahe

  3. parassa ceto-pariyañāṇa n. -- das Durchschauen der Herzen anderer: Erkennen des Bewusstseins anderer, ob gierbehaftet usw.

  4. pubbe-nivāsānussati f. -- Erinnerung an frühere eigene Daseinsformen

  5. dibba-cakkhu n. -- das himmlische Auge: man sieht wie andere Wesen vergehen und wiederentstehen
   

• lokuttarā abhiññā : überweltliche höhere Geisteskraft (durch Vipassanā erreichbar):

  6. āsava-kkhaya-ñāṇa n. -- Wissen um die eigene Triebversiegung

(Dutiya-āhuneyyasutta : Aṅguttaranikāya III, 280 - 281; Nal III; 3, 16 - 5, 7; Th 22, 312 - 314)

s. Nāgārjuna: La traité de la grande vertu de sagesse (Mahāprajñāpāramitāśāstra) / [Trad. par] Étienne Lamotte. -- Tome IV. -- p. 1809 - 1827.

99 Sabbaṃ rājiddhiyā etaṃ devatānañ ca iddhiyā
Iddhiyā ariyānañ ca asambādhaṃ patiṭṭhitaṃ.

99.

Alles wurde unbehindert fertiggestellt durch die Wundermacht des Königs, der Götter und der Erlösten.

100 Tiṭṭhantaṃ sugatañ ca pūjiyatamaṃ lokuttamaṃ nittamaṃ
Dhātū cassa vicuṇṇitā janahitaṃ āsiṃsatā pūjiya
Puññaṃ taṃ samam iccavecca matimā saddhāguṇālaṅkato
Tiṭṭhantaṃ sugataṃ viyassa munino dhātuṃ ca sampūjaye

ti

100.

Jemand, der weise und mit der Tugend des Glaubens geschmückt ist, begreift, dass das Verdienst gleich ist, wenn man den Buddha, den verehrenswertesten, höchsten der Welt, der frei von Finsternis ist, zu seinen Lebzeiten verehrt, oder wenn man seine von dem, der das Heil der Leute wünscht, zu Pulver gemachten Reliquien verehrt. Darum wird er eine Reliquie des Weisen so verehren als ob es der lebende Buddha wäre.

Kommentar:

Versmaß:

Ein Viṣamavṛtta (Metrum mit verschiedenen Versmaßen)

a: ?
b: Nandanam
c,d: Śārdūlavikrīḍitam

ma sa bha ya ra ra (18)
ma ja bha ya ra ra (18)
ma sa ja sa ta ta ga (19)
ma sa ja sa ta ta ga (19)
 

ˉˉˉ˘˘ˉˉ˘˘˘ˉˉˉ˘ˉˉ˘ˉ
ˉˉˉ˘ˉ˘ˉ˘˘˘ˉˉˉ˘ˉˉ˘ˉ
ˉˉˉ˘˘ˉ˘ˉ˘˘˘ˉˉˉ˘ˉˉ˘ˉ
ˉˉˉ˘˘ˉ˘ˉ˘˘˘ˉˉˉ˘ˉˉ˘ˉ

Abb.: "Darum wird er eine Reliquie des Weisen so verehren als ob es der lebende Buddha wäre.": Zahntempel, Kandy,2006
[Bildquelle: Jungle Boy. -- http://www.flickr.com/photos/jungle_boy/151322764/. -- Creative Commons Lizenz (Namensnennung, keine kommerzielle Nutzung). -- Zugriff am 2006-07-22]

Sujanappasādasaṃvegatthāya kate Mahāvaṃse
Dhātugabbharacano nāma tīṃsatimo paricchedo.

Zu Kapitel 31: Die Einsetzung der Reliquien