Mahavamsa : die große Chronik Sri Lankas

31. Kapitel 31: Das Einsetzen der Reliquien

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. -- 31. Kapitel 31: Das Einsetzen der Reliquien. -- Fassung vom 2006-09-04. -- URL: http://www.payer.de/mahavamsa/chronik31.htm. -- [Stichwort].

Erstmals publiziert: 2006-07-26

Überarbeitungen: 2006-09-04 [Ergänzungen]

Anlass: Lehrveranstaltungen, Sommersemester 2001, 2006

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

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.

Ekatiṃsatimo paricchedo

Dhātunidhānaṃ nāma

1 Dhātugabbhamhi kammāni niṭṭhāpetvā arindamo
Sannipātaṃ kārayitvā saṅghassa idam abravī.

1.

Als der Feindebezwinger¹ die Arbeiten an der Reliquienkammer² zu Ende gebracht hatte ließ er die Mönchsgemeinde zsuammenkommen und sprach zu ihre:

Kommentar:

¹ Feindebezwinger: König Duṭṭhagamaṇī: 101 - 77 v. Chr. König von Laṃkā. Siehe Mahāvaṃsa, Kapitel 22ff.

² Arbeiten an der Reliquienkammer: des Mahāthūpa (großen Stūpa) in Anurādhapura: siehe Mahāvaṃsa, Kapitel 30: "Einrichtung der Reliquienkammer"

2 Dhātugabbhamhi kammāni mayā niṭṭhāpitāni hi;
Suve dhātuṃ nidhessāmi; bhante jānātha dhātuyo

2.

"Ich habe die Arbeiten an der Reliquienkammer zu Ende gebracht. Morgen werde ich die Reliquie niederlegen. Ehrwürdige, ihr kennt die Reliquien."

3 Idaṃ vatvā mahārājā nagaraṃ pāvisī; tato
Dhātuāharakaṃ bhikkhuṃ bhikkhusaṅgho vicintayi

3.

So sprach der Großkönig und zog in die Stadt. Dann beriet die Mönchsgemeinde über einen Mönch, der Reliquien holen sollte.

4 Soṇuttaraṃ nāma yatiṃ Pūjāpariveṇavāsikaṃ
Dhātāharaṇakammamhi chalabhiññaṃ niyojayi.

4.

Sie beauftragte den im Pūjāpariveṇa wohnenden Asketen Soṇuttara¹, der die sechs höheren Geisteskräfte² besaß, Reliquien zu holen.

Kommentar:

¹ Soṇuttara

"Soṇuttara Thera. An arahant. He lived in the Pūjā-parivena in the Mahāvihāra and was entrusted by Dutthagāmanī with the task of finding relics for the Mahā Thūpa. In the time of the Buddha he had been the brahmin Nanduttara, and had entertained the Buddha on the occasion on which, at Payāgatittha, Bhaddaji Thera had raised, from the bed of the Ganges, the palace he had occupied as Mahāpanāda. Filled with marvel, Nanduttara wished that he might have the power of procuring relics possessed by others. Sonuttara visited the Mañjerika-nāga-bhavana and asked the Nāga king, Mahākāla, to give him the relics which he had there and which had once been enshrined in Rāmagāma. But Mahākāla, unwilling to part with them, told his nephew, Vāsuladatta, to hide them. Sonuttara knew this, and when Mahākāla told him he might take the relics if he could find them, Sonuttara, by his magic power, took the relic casket from Vāsuladatta, unknown to him, and brought it to Anurādhapura, where the relics were deposited in the Mahā Thūpa. Mhv.xxxi.4-74." [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.

5 Cārikaṃ caramānamhi nāthe lokahitāya hi
Nanduttaro ti nāmena Gaṅgātīramhi māṇavo
6 Nimantetvābhisambuddhaṃ sahasaṅghaṃ abhojayi.
Satthā Payāgapaṭṭane sasaṅgho nāvam āruhi.

5. - 6.

Als der Schutzherr (Buddha) zu ihrem Heil auf der Welt wandelte, hat am Ufer des Ganges Nanduttaro, ein junger Brahmane, den Sambuddha zusammen mit der Mönchsgemeinde eingeladen und gespeist. Der Lehrer (Buddha) bestieg im Hafen von Payāga¹ ein Schiff.

Kommentar:

¹ Payāga: Sanskrit Prayāga, heutiges Allahabad (Hindi: इलाहाबाद; Urdu: الاهاباد Ilāhābād)

Abb.: Lage von Payāga/Prayāga/Allahabad
(©MS Encarta)

Abb.: Satellitenbild der Kumbh Mela in Prayāga
[Bildquelle: Wikipedia]

"Payāga, Payāgatittha, Payāgapatiṭṭhāna A ford on the Ganges, on the direct route from Verañjā to Benares, the road passing through Soreyya, Sankassa and Kannakujja, and crossing the Ganges at Payāga (Vin.iii.11). It was one of the river ghats where people did ceremonial bathing to wash away their sins (M.i.39; J.vi.198). It was here that the palace occupied by Mahāpanāda was submerged. The Buddha passed it when visiting the brahmin Nanduttara, and Bhaddaji, who was with him, raised the palace once more above the water. Bhaddaji had once been Mahāpanāda (Mhv.xxxi.6ff). Buddhaghosa says (MA.i.145; DA.iii.856) the bathing place was on the spot where the palace stairs had stood. Reference is made to Payāga even in the time of Padumuttara Buddha (AA.i.126). It is identified with the modern Allahabad, at the confluence of the Gangā and the Yamunā." [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.]

"Allahabad (Hindi: इलाहाबाद; Urdu: الاهاباد Ilāhābād) is a city in the Indian state of Uttar Pradesh. The name was given to the city by the Mughal Emperor Akbar (Persian: جلال الدین محمد اکبر) in 1583. The "Allah" in the name does not come from Allah as God's name in Islam but from the Din-Ilahi (Arabic: دين إلهي ), which was the religion founded by Akbar. In Indian alphabets it is spelt "Ilāhābād": "ilāh" is Arabic for "a god" (but in this context from Din-Ilahi), and "-ābād" is Persian for "place of". The modern city is on the site of the ancient holy city of Prayāga (Sanskrit for "place of sacrifice" and is the spot where Brahma offered his first sacrifice after creating the world). It is one of four sites of the Kumbha Mela (Hindi, m., कुंभ मेला), the others being Haridwar, Ujjain and Nasik. It has a position of importance in the Hindu religion and mythology since it is situated at the confluence of the rivers Ganga and Yamuna (यमुना), and Hindu belief says that the invisible Sarasvati River joins here also. This belief may have arisen because the real ancient Sarasvati River dried up because its main headwater was diverted eastwards into the upper Yamuna and thus its water reached Allahabad along with the Yamuna. Because solar events in Allahabad occur exactly 5 hours and 30 minutes ahead of Greenwich, the city is the reference point for Indian Standard Time, maintained by the city's observatory. The city has Motilal Nehru National Institute of Technology one of the renowned technical institutes in India. History Allahabad is a historian's paradise. History lies embedded everywhere, in its fields, forests and settlements. Forty-eight kilometres, towards the southwest, on the placid banks of the Jamuna, the ruins of Kaushambi, capital of the Vatsa kingdom and a thriving center of Buddhism, bear silent testimony to a forgotten and bygone era. On the eastern side, across the river Ganga and connected to the city by the Shastri Bridge is Jhusi, identified with the ancient city of Pratisthanpur, capital of the Chandra dynasty. About 58 kilometres northwest is the medieval site of Kara with its impressive wreckage of Jayachand's fort. Sringverpur, another ancient site discovered relatively recently, has become a major attraction for tourists and antiquarians alike. Allahabad is an extremely important and integral part of the Ganga Yamuna Doab, and its history is inherently tied with that of the Doab region, right from the inception of the town. The city was known earlier as Prayāga - a name that is still commonly used. When the Aryans first settled in what they termed the Aryavarta, or Madhydesha, Prayag or Kaushambi was an important part of their territory. The Vatsa (a branch of the early Indo-Aryans) were rulers of Hastinapur, and they established the town of Kaushambi near present day Allahabad. They shifted their capital to Kaushambi when Hastinapur was destroyed by floods. In the times of the Ramayana, Allahabad was made up of a few rishis' huts at the confluence of the rivers, and much of what is now central/ southern Uttar Pradesh was continuous jungle. Lord Rama, the main protagonist in the Ramayana, spent some time here, at the Ashram of Sage Bharadwaj, before proceeding to nearby Chitrakoot. The Doaba region, including Allahabad was controlled by several empires and dynasties in the ages to come. It became a part of the Mauryan and Gupta empires of the east and the Kushan empire of the west before becoming part of the local Kannauj empire which became very powerful. In the beginning of the Muslim rule, Allahabad was a part of the Delhi Sultanate. Then the Mughals took over from the slave rulers of Delhi and under them Allahabad rose to prominence once again. Acknowledging the strategic position of Allahabad in the Doaba or the "Hindostan" region at the confluence of its defining rivers which had immense navigational potentials, Akbar built a magnificent fort on the banks of the holy Sangam and re-christened the town as Illahabad in 1575. The Akbar fort has an Ashokan pillar and some temples, and is largely a military barracks. On the southwestern extremity of Allahabad lies Khusrobagh that antedates the fort and has three mausoleums, including that of Jehangir's first wife – Shah Begum. Before colonial rule was imposed over Allahabad, the city was rocked by Maratha incursions. But the Marathas also left behind two beautiful eighteenth century temples with intricate architecture. In 1765, the combined forces of the Nawab of Awadh and the Mughal emperor Shah Alam lost the war of Buxar to the British. Although, the British did not take over their states, they established a garrison at the Allahabad fort. Governor General Warren Hastings later took Allahabad from Shah Alam and gave it to Awadh alleging that he had placed himself in the power of the Marathas. In 1801 the Nawab (Urdu: نواب ) of Awadh ceded the city to the British East India Company. Gradually the other parts of Doaba and adjoining region in its west (including Delhi and Ajmer-Mewara regions) were won by the British. When these north western areas were made into a new Presidency called the "North Western Provinces of Agra", its capital was Agra. Allahabad remained an important part of this state. In 1834, Allahabad became the seat of the Government of the Agra Province and a High Court was established. But a year later both were relocated to Agra. In 1857, Allahabad was active in the Indian Mutiny. After the mutiny, the British truncated the Delhi region of the state, merging it with Punjab and transferred the capital of North west Provinces to Allahabad, which remained so for the next 20 years. In 1877 the two provinces of Agra (NWPA) and Awadh were merged to form a new state which was called the United Provinces. Allahabad was the capital of this new state till the 1920s. An ancient seat of learning It was a well-known centre of education (dating from the time of the Buddha), and in the first few decades of the 20th century. In the 19th century, the Allahabad University earned the epithet of 'Oxford of the East'. It is also a major literary centre for Hindi. It holds the world record for the world's first letter delivered by airmail (from Allahabad to Naini, just a few km. across the river Yamuna) (1911). Allahabad's role in the freedom struggle During the 1857 rebellion there was an insignificant presence of European troops in Allahabad. Taking advantage of this, the rebels brought Allahabad under their control. It was around this time that Maulvi Liaquat Ali Khan unfurled the banner of revolt. Long after the mutiny had been quelled, the establishment of the High Court, the Police Headquarters and the Public Service Commission, transformed the city into an administrative center, a status that it enjoys even today. The fourth session of the Indian National Congress was held in the city in 1888. At the turn of the century Allahabad also became a nodal point for the revolutionaries. The Karmyogi office of Sundar Lal in Chowk sparked patriotism in the hearts of many young men. Nityanand Chatterji became a household name when he hurled the first bomb at the European club. During the movement for independence, Allahabad was at the forefront of all political activities. Alfred Park in Allahabad was the site where, in 1931, the revolutionary Chandrashekhar Azad killed himself when surrounded by the British Police. Anand Bhavan, and an adjacent Nehru family home, Swaraj Bhavan, were the center of the political activities of the Indian National Congress. In the climactic years of the freedom struggle, thousands of satyagrahis, led, inter alia, by Purshottam Das Tandon, Bishambhar Nath Pande and Narayan Dutt Tewari, went to jail. And when freedom finally came, the first Prime Minister of free India, Jawahar Lal Nehru, and Union ministers like Mangla Prasad, Muzaffar Hasan, K. N. Katju, Lal Bahadur Shastri, all were from Allahabad. Allahabad was the birthplace of Jawaharlal Nehru (Hindi: जवाहरलाल नहरू), and the Nehru family estate, called the Anand Bhavan, is now a museum. It was also the birthplace of his daughter Indira Gandhi (Hindi: इन्दिरा प्रियदर्शिनी गान्धी), and the home of Lal Bahadur Shastri (Hindi लालबहादुर शास्त्री), both later Prime Ministers of India. In addition Vishwanath Pratap Singh (विश्वनाथ प्रताप सिंह) and Chandra Shekhar were also associated with Allahabad. Thus Allahabad has the distinction of being the home of several Prime Ministers in India's post-independence history. The first seeds of the idea of Pakistan were also sown in Allahabad. On 29 December 1930, Allama Muhammad Iqbal's (Urdu: محمد اقبال, Hindi: मुहम्मद इकबाल) presidential address to the All-India Muslim League (Urdu: مسلم لیگ) proposed a separate Muslim state for the Muslim majority regions of India. Geography It is located in the southern part of the state, at 25°28′N 81°50′E, and stands at the confluence of the Ganga (Ganges), and Yamuna rivers. To its west and south is the Bundelkhand region, and to its east is the Baghelkhand region. Allahabad stands at a strategic point both geographically and culturally. An important part of the Ganga-Yamuna Doaba region, it is the last point of the Yamuna river and is the last frontier of the west Indian culture. The land between the Doaba is just like the rest of Doaba --- fertile but not too moist, which is especially suitable for the production of wheat. The southern and eastern part of the district are somewhat similar to those of adjoining Budelkhand and Baghelkhand regions, viz. dry and rocky. IST is measured by the local time of the observatory in Allahabad. Demography Allahabad City has a population of 1,050,000 as per the 2001 census with about 580,000 males and 470,000 females. It lists as the 32nd most populous city in India. Allahabad has an area of about 65 kmī and is 98 m above sea level. Languages spoken in and around Allahabad include Hindi, English, Urdu, and some Bengali, and Punjabi. There is also a small population of Kashmiris in the city. The dialect of Hindi spoken in Allahabad is Awadhi, although khari boli is most commonly used in the city area. All major religions are practised in Allahabad. Climate Allahabad experiences all four seasons. The summer season is from April to June with the maximum temperatures ranging between 40 to 45 °C. Monsoon begins in early July and lasts till September. The winter season falls in the months of December, January and February. Temperatures in the cold weather could drop to freezing with maximum at almost 12 to 14 °C. Allahabad also witnesses severe fog in January resulting in massive traffic and travel delays. It does not snow in Allahabad. Lowest temperature recorded −2 °C; highest, 48 °C. Kumbha (Hindi, m., कुंभ मेला) and Magh Mela (Hindi: माघ मेला) The word 'Mela' is fair in Hindi. Except in the years of the Kumbha Mela and the Ardha Kumbha Mela (Ardha is half in Hindi, hence the Ardha Kumbha Mela is held every 6th year), the Magh Mela takes place every year in the month of Magh (Jan - Feb) of the Hindu calendar. Kumbh Mela (the Urn Festival) occurs four times every twelve years and rotates between four locations: Prayag (Allahabad), Haridwar, Ujjain and Nashik. In Allahabad, these religious fairs take place at the Sangam (confluence) of the Yamuna and the Ganges River which is holy in Hinduism. In the Kumbha Mela of 2001, which was called the Maha (great) Kumbha Mela because of an alignment of the Sun, Moon, and Jupiter that occurred only every 144 years, almost 75 million people visited the banks of the river to take part in the festivals. During the Melas, an entire township is built on the river's banks, with functioning hospitals, fire stations, police stations, restaurants and other facilities. Literary Past Perhaps Allahabad is most famous for the literary geniuses it has produced. Most of the famous writers in Hindi literature had a connection with the city. Notable amongst them were Mahadevi Varma (महादेवी वर्मा), Sumitranandan Pant (सुमित्रानन्‍दन पंत), Suryakant Tripathi 'Nirala' (सूर्यकांत त्रिपाठी 'निराला'), Upendra Nath 'Ashk' and Harivansh Rai Bachchan. Another noteworthy poet was Raghupati Sahay who was more famous by the name of Firaq Gorakhpuri. Firaq was an outstanding literary critic and one of major Urdu poets of the last century. Both Firaq and Bachchan were professors of English at Allahabad University. Firaq Gorakhpuri and Mahadevi Varma were awarded the Jnanpith Award, the highest literary honour conferred in the Republic of India in 1969 an 1982 respectively. The famous English author and Nobel Laureate (1907) Rudyard Kipling also spent time at Allahabad working for The Pioneer as an assistant editor and overseas correspondent. Sports and Recreation Allahabad is well known for its sporting activities in the fields of Cricket, Badminton, Tennis and Gymnastics. There are several sports complexes that can be used by both amateurs and professionals. These include the Madan Mohan Malaviya Cricket stadium, Mayo Hall Sports Complex and the Boys' High School & College Gymnasium. There are several swimming facilities throughout the city as well. Allahabad has a prominent place in Indian Gymnastics. It is the leading team in SAARC and Asian countries. Mohammed Kaif member of Indian Cricket team hails from this city. Passenger transportation Air Allahabad is served by the Bamrauli airport (IXD) and is linked to Delhi (Hindi: दिल्ली, Urdu: دہلی or دلّی, Punjabi: ਦਿੱਲੀ) and Kolkata (Bangla: কলকাতা) by Air Sahara. Other airports in the vicinity are Varanasi (Hindi: वाराणसी) (147 km) and Lucknow (Hindi: लखनऊ; Urdu: لکھنو; Lakʰnau) (210 km). Road National Highway 2 runs through the center of the city. Allahabad is located in between Delhi and Kolkata on this highway. Another highway that links Allahabad is National Highway 27 that is 93 km long and starts at Allahabad and ends at Mangawan in Madhya Pradesh connecting to National Highway 7. There are other highways that link Allahabad to all parts of the country. Allahabad also has three bus stations catering to different routes - at Zero Road, Leader Road and Civil Lines. Tourist taxis, auto-rickshaws and tempos are available for local transport. There is also a local bus service that connects various parts of the city. But the most covenient method of local transport is the cycle rickshaw. Rates are not fixed and one needs to bargain. Train Served by Indian Railway. Allahabad is the headquarters of the North Central Railways Zone, and is well connected by trains with all major cities, namely, Kolkata, Delhi, Mumbai, Chennai, Hyderabad, Lucknow and Jaipur. Allahabad has four railway stations - Prayag Station, City Station (Rambagh), Daraganj Station and Allahabad Junction (the main station). Government, Civic Amentites and Important Offices Allahabad is governed by a number of bodies, the prime being the Allahabad Nagar Nigam (Municipal Corporation) and Allahabad development Authority, which is responsible for the master planning of the city. Other facilities are provided by various other government utilities. For example, water supply and sewage system is maintained by Jal Nigam, a subsidiary of Nagar Nigam. Power supply is by the Uttar Pradesh Power Corporation Limited. Nagar Nigam also runs a bus service in the city and suburban areas. Phone services in Allahabad are by BSNL, Airtel, Hutch, Reliance India Mobile and Tata Indicom. Internet services are provided by BSNL, Sify iWay and Reliance. Allahabad is home to a large number of important government offices. Some of them are the Public Service Commission, Board of Revenue, Education Directorate, State board of Education, Police Head Quarters(UP), Income Tax and Excise Tribunal, AG of UP, numerous railway offices and a number of Defence establishments. There are as many as five defence establishments in and around the city. They are City Cantonment Chatham Lines Cantonment Bamrauli and Manauri air fields Allahabad Fort Ordnance depot in Naini. Bamrauli air field is the head quarters of the Central Air Command of India. Allahabad is the seat of the Allahabad High Court, the High Court of the state of Uttar Pradesh (along with a bench at Lucknow). It is one of the largest courts in the world in terms of the number of judges. Entertainment and Markets Allahabd lacks in terms of entertainment avenues. However, the city is undergoing rapid transformation with opening of a number of shopping malls, multiplexes and restaurants. Still the city has very sedate pace of life compared to other large cities. Traditionally, the main market areas of the city are Civil Lines, Chowk and Katra. However, newer market places have developed in recent years, Allahpur being the prime example. Famous personalities Pandit Madan Mohan Malaviya, founder of the Banaras Hindu University (काशी हिन्दू विश्वविद्यालय) Jawahar Lal Nehru (जवाहरलाल नहरू) Pandit R.S. Malviya Indira Gandhi (इन्दिरा प्रियदर्शिनी गान्धी) Rajiv Gandhi (राजीव गान्धी) Lal Bahadur Shastri (लालबहादुर शास्त्री) V P Singh (वी. पी. सिंह) Harivansh Rai Bachchan Dhyan Chand Amitabh Bachchan (अमिताभ बच्चन, اَمِتابھ بچّن) Firaq Gorakhpuri Mahadevi Varma (महादेवी वर्मा) Akbar Allahabadi Munshi Premchand (प्रेमचंद) Suryakant Tripathi Nirala (सूर्यकांत त्रिपाठी 'निराला') Upendranath Ashk Ram Chandra Shukla Meghnad Saha (মেঘনাদ সাহা; मेघनाद साहा) Harish Chandra Hariprasad Chaurasia Nargis (नरगिस) -late Indian actress. Purushottam Das Tandon (पुरूषोत्तम दास टंडन) Mohammed Kaif, Member of Indian cricket team" [Quelle: http://en.wikipedia.org/wiki/Mohammed_Kaif. -- Zugriff am 2006-07-23]

7 Tattha Bhaddajithero tu chaḷabhiñño mahiddhiko
Jalapakkhalitaṭṭhānaṃ disvā bhikkhū idaṃ vadi:

7.

Als dort der Thera wundermächtige Bhaddajji¹, der die sechs höheren Geisteskräfte² besaß, einen Strudel sah, sprach er zu den den Mönchen Folgendes:

Kommentar:

¹ Bhaddaji

"Bhaddaji Thera The son of a setthi in Bhaddiya. He was worth eighty crores, and was brought up in luxury like that of the Bodhisatta in his last birth. When Bhaddaji was grown up, the Buddha came to Bhaddiya to seek him out, and stayed at the Jātiyāvana with a large number of monks. Thither Bhaddaji went to hear him preach. He became an arahant, and, with his father's consent, was ordained by the Buddha. Seven weeks later he accompanied the Buddha to Kotigāma, and, while the Buddha was returning thanks to a pious donor on the way, Bhaddaji retired to the bank of the Ganges outside the village, where he stood wrapt in jhāna, emerging only when the Buddha came by, not having heeded the preceding chief theras. He was blamed for this; but, in order to demonstrate the attainments of Bhaddaji, the Buddha invited him to his own ferry boat and bade him work a wonder. Bhaddaji thereupon raised from the river bed, fifteen leagues into the air, a golden palace twenty leagues high, in which he had lived as Mahāpanāda. On this occasion the Mahāpanāda or Suruci Jātaka was preached. The Mahāvamsa account (xxxi.37ff) says that, before raising Mahāpanada's palace, Bhaddaji rose into the air to the height of seven palmyra trees, holding the Dussa Thūpa from the Brahma world in his hand. He then dived into the Ganges and returned with the palace. The brahmin Nanduttara, whose hospitality the Buddha and his monks had accepted, saw this miracle of Bhaddaji, and himself wished for similar power by which he might procure relics in the possession of others. He was reborn as the novice Sonuttara, who obtained the relics for the thūpas of Ceylon. In the time of Padumuttara Buddha, Bhaddaji was a brahmin ascetic who, seeing the Buddha travelling through the air, offered him honey, lotus stalks, etc. Soon after he was struck by lightning and reborn in Tusita. In the time of Vipassī Buddha he was a very rich setthi and fed sixty eight thousand monks, to each of whom he gave three robes. Later, he ministered to five hundred Pacceka Buddhas. In a subsequent birth his son was a Pacceka Buddha, and he looked after him and built a cetiya over his remains after his death. Thag.vs.163f.; ThagA.i.285ff.; also J.ii.331ff., where the details vary slightly; J.iv.325; also MT.560f Bhaddaji is identified with Sumana of the Mahānārada Kassapa Jātaka (J.vi.255). He is probably identical with Bhisadāyaka of the Apadāna (Ap.ii.420f). Bhaddaji is mentioned among those who handed down the Abhidhamma to the Third Council (DhSA.32). See also Bhaddaji 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.]

² sechs höhere Geisteskräfte: siehe oben zu Vers 4.

8 Mahāpanādabhūtena mayā vuttho suvaṇṇayo
Pāsādo patito ettha pañcavīsatiyojano;

8.

Der goldene, 25 Yojana¹ große Palast, den ich bewohnte, als ich Mahāpanāda² war, ist hier versunken.

Kommentar:

¹ Yojana: 1 Yojana = ca. 11 km, 25 Yojana = ca. 275 km.

² Mahāpanāda

"Mahāpanāda. Son of Suruci and king of Mithilā. He owned a palace one hundred storeys high, all of emerald; it was one thousand bow-shots (twenty five leagues) high and sixteen broad and held six thousand musicians. Mahāpanāda was a previous birth of Bhaddaji. See the Mahāpanāda Jātaka (264) and also Kosalā. See also Sankha (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.]

Mahāpanādajātakavaṇṇanā Panādo nāma so rājā ti idaṃ satthā gaṅgātīre nisinno bhaddajittherassānubhāvaṃ ārabbha kathesi. Ekasmiñhi samaye satthā sāvatthiyaṃ vassaṃ vasitvā “bhaddajikumārassa saṅgahaṃ karissāmī”ti bhikkhusaṅghaparivuto cārikaṃ caramāno bhaddiyanagaraṃ patvā jātiyāvane tayo māse vasi kumārassa ñāṇaparipākaṃ āgamayamāno. Bhaddajikumāro mahāyaso asītikoñivibhavassa bhaddiyaseññhino ekaputtako. Tassa tiṇṇaṃ utūnaṃ anucchavikā tayo pāsādā ahesuṃ. Ekekasmiṃ cattāro cattāro māse vasati. Ekasmiṃ vasitvā nāñakaparivuto mahantena yasena aññaṃ pāsādaṃ gacchati. Tasmiṃ khaṇe “kumārassa yasaṃ passissāmā”ti sakalanagaraṃ saṅkhubhi, pāsādantare cakkāticakkāni mañcātimañcāni bandhanti. Satthā tayo māse vasitvā “mayaṃ gacchāmā”ti nagaravāsīnaṃ ārocesi. Nāgarā “bhante, sve gamissathā”ti satthāraṃ nimantetvā dutiyadivase buddhappamukhassa bhikkhusaṅghassa mahādānaṃ sajjetvā nagaramajjhe maṇḍapaṃ katvā alaṅkaritvā āsanāni paññapetvā kālaṃ ārocesuṃ. Satthā bhikkhusaṅghaparivuto tattha gantvā nisīdi, manussā mahādānaṃ adaṃsu. Satthā niññhitabhattakicco madhurassarena anumodanaṃ ārabhi. Tasmiṃ khaṇe bhaddajikumāropi pāsādato pāsādaṃ gacchati tassa sampattidassanatthāya taṃ divasaṃ na koci agamāsi, attano manussāva parivāresuṃ. So manusse pucchi– “aññasmiṃ kāle mayi pāsādato pāsādaṃ gacchante sakalanagaraṃ saṅkhubhati, cakkāticakkāni mañcātimañcāni bandhanti, ajja pana ñhapetvā mayhaṃ manusse añño koci natthi, kiṃ nu kho kāraṇan”ti. “Sāmi, sammāsambuddho imaṃ bhaddiyanagaraṃ upanissāya tayo māse vasitvā ajjeva gamissati, so bhattakiccaṃ niññhāpetvā mahājanassa dhammaṃ deseti, sakalanagaravāsinopi tassa dhammakathaṃ suṇantī”ti. So “tena hi etha, mayampi suṇissāmā”ti sabbābharaṇapañimaṇḍitova mahantena parivārena upasaṅkamitvā parisapariyante ñhito dhammaṃ suṇanto ñhitova sabbakilese khepetvā aggaphalaṃ arahattaṃ pāpuṇi. Satthā bhaddiyaseññhiṃ āmantetvā “mahāseññhi, putto te alaṅkatapañiyattova dhammakathaṃ suṇanto arahatte patiññhito, tenassa ajjeva pabbajituṃ vā vaññati parinibbāyituṃ vā”ti āha. “Bhante, mayhaṃ puttassa parinibbānena kiccaṃ natthi, pabbājetha naṃ, pabbājetvā ca pana naṃ gahetvā sve amhākaṃ gehaṃ upasaṅkamathā”ti. Bhagavā nimantanaṃ adhivāsetvā kulaputtaṃ ādāya vihāraṃ gantvā pabbājetvā upasampadaṃ dāpesi. Tassa mātāpitaro sattāhaṃ mahāsakkāraṃ kariṃsu. Satthā sattāhaṃ vasitvā kulaputtamādāya cārikaṃ caranto koñigāmaṃ pāpuṇi. Koñigāmavāsino manussā buddhappamukhassa bhikkhusaṅghassa mahādānaṃ adaṃsu. Satthā bhattakiccāvasāne anumodanaṃ ārabhi. Kulaputto anumodanakaraṇakāle bahigāmaṃ gantvā “satthu āgatakāleyeva uññhahissāmī”ti gaṅgātitthasamīpe ekasmiṃ rukkhamūle jhānaṃ samāpajjitvā nisīdi Mahallakattheresu āgacchantesupi anuññhahitvā satthu āgatakāleyeva uññhahi. Puthujjanā bhikkhū “ayaṃ pure viya pabbajitvā mahāthere āgacchantepi disvā na uññhahatī”ti kujjhiṃsu. Koñigāmavāsino manussā nāvāsaṅghāte bandhiṃsu. Satthā nāvāsaṅghāte ñhatvā “kahaṃ bhaddajī”ti pucchi. “Esa, bhante, idhevā”ti. “Ehi, bhaddaji, amhehi saddhiṃ ekanāvaṃ abhiruhā”ti. Theropi uppatitvā ekanāvāya aññhāsi. Atha naṃ gaṅgāya majjhaṃ gatakāle satthā āha– “bhaddaji, tayā mahāpanādarājakāle ajjhāvutthapāsādo kahan”ti. Imasmiṃ ñhāne nimuggo, bhanteti. Puthujjanā bhikkhū “bhaddajitthero aññaṃ byākarotī”ti āhaṃsu. Satthā “tena hi, bhaddaji, sabrahmacārīnaṃ kaṅkhaṃ chindā”ti āha. Tasmiṃ khaṇe thero satthāraṃ vanditvā iddhibalena gantvā pāsādathūpikaṃ pādaṅguliyā gahetvā pañcavīsatiyojanaṃ pāsādaṃ gahetvā ākāse uppati. Uppatito ca pana heññhāpāsāde ñhitānaṃ pāsādaṃ bhinditvā paññāyi. So ekayojanaṃ dviyojanaṃ tiyojananti yāva vīsatiyojanā udakato pāsādaṃ ukkhipi. Athassa purimabhave ñātakā pāsādalobhena macchakacchapanāgamaṇḍūkā hutvā tasmiṃyeva pāsāde nibbattā pāsāde uññhahante parivattitvā parivattitvā udakeyeva patiṃsu. Satthā te patante disvā “ñātakā te, bhaddaji, kilamantī”ti āha. Thero satthu vacanaṃ sutvā pāsādaṃ vissajjesi, pāsādo yathāñhāneyeva patiññhahi, satthā pāragaṅgaṃ gato. Athassa gaṅgātīreyeva āsanaṃ paññāpayiṃsu, so paññatte varabuddhāsane taruṇasūriyo viya rasmiyo muñcanto nisīdi. Atha naṃ bhikkhū “kasmiṃ kāle, bhante, ayaṃ pāsādo bhaddajittherena ajjhāvuttho”ti pucchiṃsu. Satthā “mahāpanādarājakāle”ti vatvā atītaṃ āhari. Atīte videharaññhe mithilāyaṃ suruci nāma rājā ahosi, puttopi tassa suruciyeva, tassa pana putto mahāpanādo nāma ahosi, te imaṃ pāsādaṃ pañilabhiṃsu. Pañilābhatthāya panassa idaṃ pubbakammaṃ– dve pitāputtā naḷehi ca udumbaradārūhi ca paccekabuddhassa vasanapaṇṇasālaṃ kariṃsu. Imasmiṃ jātake sabbaṃ atītavatthu pakiṇṇakanipāte surucijātake (jā. 1.14.102 ādayo) āvibhavissati. Satthā imaṃ atītaṃ āharitvā sammāsambuddho hutvā imā gāthā avoca– 40. “Panādo nāma so rājā, yassa yūpo suvaṇṇayo; tiriyaṃ soḷasubbedho, uddhamāhu sahassadhā. 41. “Sahassakaṇḍo satageṇḍu, dhajālu haritāmayo; anaccuṃ tattha gandhabbā, cha sahassāni sattadhā. 42. “Evametaṃ tadā āsi, yathā bhāsasi bhaddaji; sakko ahaṃ tadā āsiṃ, veyyāvaccakaro tavā”ti. Tattha yūpoti pāsādo. Tiriyaṃ soḷasubbedhoti vitthārato soḷasakaṇḍapātavitthāro ahosi. Uddhamāhu sahassadhāti ubbedhena sahassakaṇḍagamanamattaṃ ucco ahu, sahassakaṇḍagamanagaṇanāya pañcavīsatiyojanappamāṇaṃ hoti. Vitthāro panassa aññhayojanamatto. Sahassakaṇḍo satageṇḍūti so panesa sahassakaṇḍubbedho pāsādo satabhūmiko ahosi. Dhajālūti dhajasampanno. Haritāmayoti haritamaṇiparikkhitto. Aññhakathāyaṃ pana “samāluharitāmayo”ti pāñho, haritamaṇimayehi dvārakavāñavātapānehi samannāgatoti attho. Samālūti kira dvārakavāñavātapānānaṃ nāmaṃ. Gandhabbāti nañā, cha sahassāni sattadhāti cha gandhabbasahassāni sattadhā hutvā tassa pāsādassa sattasu ñhānesu rañño ratijananatthāya nacciṃsūti attho. Te evaṃ naccantāpi rājānaṃ hāsetuṃ nāsakkhiṃsu, atha sakko devarājā devanañaṃ pesetvā samajjaṃ kāresi, tadā mahāpanādo hasi. Yathā bhāsasi, bhaddajīti bhaddajittherena hi “bhaddaji, tayā mahāpanādarājakāle ajjhāvutthapāsādo kahan”ti vutte “imasmiṃ ñhāne nimuggo, bhante”ti vadantena tasmiṃ kāle attano atthāya tassa pāsādassa nibbattabhāvo ca mahāpanādarājabhāvo ca bhāsito hoti. Taṃ gahetvā satthā “yathā tvaṃ, bhaddaji, bhāsasi, tadā etaṃ tatheva ahosi, ahaṃ tadā tava kāyaveyyāvaccakaro sakko devānamindo ahosin”ti āha. Tasmiṃ khaṇe puthujjanabhikkhū nikkaṅkhā ahesuṃ. Satthā imaṃ dhammadesanaṃ āharitvā jātakaṃ samodhānesi– “tadā mahāpanādo rājā bhaddaji ahosi, sakko pana ahameva ahosin”ti.   Mahāpanādajātakavaṇṇanā catutthā.

"264. Die Erzählung von Mahāpanāda (Mahāpanāda-Jātaka) „Panāda, so hieß dieser König“   §A. Dies erzählte der Meister, da er am Ufer des Ganges saß, mit Beziehung auf die Wunderkraft des Thera Bhaddaji. — Nachdem nämlich zu einer Zeit der Meister zu Sāvatthi die Regenzeit verbracht hatte, dachte er: „Ich will dem Prinzen Bhaddaji eine Gunst erweisen“; und umgeben von der Mönchsgemeinde gelangte er auf seiner Wanderung nach der Stadt Bhaddiya, wo er drei Monate im Jatiya-Walde verweilte und auf das völlige Reifen der Einsicht bei dem Prinzen wartete. Der Prinz Bhaddaji war der Hochgeehrte einzige Sohn des Großkaufmanns von Bhaddiya, der achthundert Millionen besaß. Er hatte für die drei Jahreszeiten drei Paläste und wohnte in jedem vier Monate. Wenn er in einem geweilt hatte, so zog er, von Tänzern umgeben, mit großer Pracht in einen andern Palast. Dann lief erregt die ganze Stadt zusammen, um die Pracht des Prinzen zu sehen; im Innern des Palastes stellte man Reihen an Reihen, Bank an Bank auf. Nachdem aber der Meister drei Monate dort verweilt hatte, ließ er den Stadtbewohnern mitteilen, er wolle wegziehen. Die Städter sagten: „Gehet morgen, Herr!“ Sie luden den Meister ein, richteten am zweiten Tage für die Gemeinde mit Buddha, ihrem Haupte, ein großes Almosen her, errichteten inmitten der Stadt einen Pavillon, zierten ihn, ließen Sitze herrichten und verkündeten dann, es sei Zeit zum Mahle. Der Meister begab sich, umgeben von der Gemeinde der Mönche, dorthin und setzte sich nieder. Die Leute spendeten ein großes Almosen. Nach Beendigung des Mahles begann der Meister mit süßer Stimme die Danksagung. In diesem Augenblicke zog gerade der Prinz Bhaddaji aus einem seiner Paläste in einen andern. An diesem Tage aber kam niemand, um sich seine Pracht anzusehen, sondern es umgaben ihn nur seine eigenen Leute. Da fragte er die Leute: „Zu einer andern Zeit läuft, wenn ich von einem Palast in den andern ziehe, erregt die ganze Stadt zusammen; man bildet Reihen auf Reihen und stellt Bank an Bank auf. Heute aber ist außer meinen eigenen Leuten niemand da; was ist schuld daran?“ Man antwortete ihm: „Gebieter, der völlig Erleuchtete, der drei Monate lang bei dieser Stadt geweilt hat, wird heute weggehen. Nachdem er sein Mahl beendigt, erklärt er der Volksmenge die Lehre; alle Bewohner der Stadt hören seiner Predigt zu.“ Darauf sagte der Jüngling: „Geht also, wir wollen ihn auch hören“; und mit all seinem Schmuck angetan ging er mit großem Gefolge hin und stellte sich an das Ende der Versammelten. Während er aber die Lehre hörte, warf er alle Befleckung von sich ab und gelangte zur höchsten Frucht, zur Heiligkeit. Darauf sprach der Meister zu dem Großkaufmann von Benares: „O Großkaufmann, während dein Sohn in vollem Schmuck meine Predigt hörte, ist er zur Heiligkeit gelangt. Soll ich ihn zum Mönch machen und mit mir nehmen oder soll er zum völligen Nirvana eingehen?“ Der Großkaufmann erwiderte: „Herr, mein Sohn braucht noch nicht zum völligen Nirvana einzugehen. Macht ihn zum Mönch! Wenn er aber Mönch geworden, so nehmt ihn mit Euch und kommt morgen in unser Haus!“ Der Erhabene nahm die Einladung an, begab sich mit dem edlen Jüngling in das Kloster, machte ihn zum Mönch und ließ ihm die Weihe erteilen. Seine Eltern erwiesen ihm sieben Tage lang große Ehrung. Nachdem aber der Meister noch sieben Tage geblieben war, nahm er den edlen Jüngling mit sich und gelangte auf seiner Wanderung nach Kotigāma. Die Bewohner von Kotigāma spendeten der Mönchsgemeinde mit Buddha, ihrem Haupte, ein großes Almosen. Nachdem das Mahl beendet war, begann der Meister seine Danksagung. Während aber die Danksagung verrichtet wurde, ging der edle Jüngling zum Dorfe hinaus; und indem er dachte: „Wenn der Meister kommt, will ich ihm aufwarten“, setzte er sich in der Nähe des Gangesufer an den Fuß eines Baumes und versank in Ekstase. Auch als alte Theras herbeikamen, stand er nicht auf; sondern er erhob sich erst, als der Meister kam. Die unbekehrten Mönche dachten: „Dieser sieht die alten Theras herankommen und steht nicht vor ihnen auf, als wenn er schon länger Mönch wäre als sie“; und sie wurden böse auf ihn. Die Bewohner von Kotigama banden darauf Flöße zusammen. Nachdem dies geschehen, fragte der Meister: „Wo ist Bhaddaji?“ „Hier ist er, Herr.“ Der Meister sprach zu ihm: „Komm, Bhaddaji, besteige mit uns zusammen ein Schiff!“ Der Thera sprang auf und stellte sich auf ein Schiff. Als sie sich nun mitten auf dem Ganges befanden, fragte der Meister: „Bhaddaji, wo ist der Palast, den du zu der Zeit bewohntest, da du der große König Panāda warest?“ Er antwortete: „Er ist an dieser Stelle versunken, Herr.“ Nun sagten die unbekehrten Mönche: „Der Thera Bhaddaji zeigt seine Wunderkraft.“ — Darauf sagte der Meister: „Bhaddaji, löse also den Zweifel derer, die mit dir heiligen Wandel führen.“ In diesem Augenblick grüßte der Thera den Meister, ging vermöge seiner Wunderkraft hin, fasste den Stützpfeiler des Palastes mit dem Finger, nahm den fünfundzwanzig Yojanas messenden Palast und flog damit in die Luft empor. Als er aber in die Höhe geflogen war, zeigte er sich den unter dem Palaste Befindlichen, indem er eine Öffnung in den Palast machte. Ein, zwei und drei Yojanas hob er den Palast aus dem Wasser. Es hausten aber seine Verwandten aus dieser frühern Existenz aus Gier nach dem Palaste als Fische, Schildkröten, Schlangen und Frösche in diesem Palaste. Als nun der Palast in die Höhe stieg, drehten sie sich um und um und fielen ins Wasser. Da der Meister sie fallen sah, sagte er: „Bhaddaji, deine Verwandten sind in Not.“ Der Thera, der die Worte des Meisters gehört, ließ den Palast los und dieser sank wieder auf seinen frühern Platz. Der Meister aber gelangte an das jenseitige Ufer des Ganges. Man richtete ihm am Gangesufer einen Sitz her und er ließ sich auf dem hergerichteten herrlichen Buddhasitze nieder, indem er Strahlen von sich entsandte wie die junge Sonne. Darauf fragten ihn die Mönche: „Zu welcher Zeit, Herr, war dieser Palast vom Thera Bhaddaji bewohnt?“ Der Meister erwiderte: „Zur Zeit des großen Königs Panāda“, und erzählte folgende Begebenheit aus der Vergangenheit.  §B. Ehedem war im Reiche Videha zu Mithila ein König namens Suruci. Dessen Sohn hieß auch Suruci; dieser aber hatte einen Sohn, der große Panāda [2a] mit Namen. Diese erhielten diesen Palast; um ihn aber zu erhalten, hatten sie früher einmal folgende Werke getan: Die beiden, Vater und Sohn, erbauten aus Rohr und Udumbara-Holz einem Paccekabuddha eine Laubhütte zum Wohnen usw. §D. Die ganze Begebenheit aus der Vergangenheit in diesem Jataka wird im vierzehnten Buche im Suruci-Jataka erzählt werden.  §A2. Nachdem der Meister diese Begebenheit aus der Vergangenheit erzählt hatte, sprach er, der völlig Erleuchtete, folgende Strophen: §1. „Panāda, so hieß jener König. Von reinem Gold war sein Palast; breit war er sechzehn Bogenschüsse, doch tausend seine Höh' betrug.   §2. Aus hundert Stockwerken bestand er, fahnengeschmückt, smaragderstrahlend. Es tanzten dort von Musikanten sechstausend, siebenfach geteilt.   §3. So schön war damals der Palast, von dem du redest, Bhaddaji. Ich selbst war damals der Gott Sakka und diente dir als Untergebner.“ In diesem Augenblicke wurden die unbekehrten Mönche von ihrem Zweifel befreit.  §C. Nachdem der Meister so die Lehre erklärt hatte, verband er das Jataka mit folgenden Worten: „Damals war der große Panāda Bhaddaji, Sakka aber war ich.“ Ende der Erzählung von Mahāpanāda" [Quelle der Übersetzung: Jātakam : Das Buch der Erzählungen aus früheren Existenzen Buddhas / Aus dem Pali zum ersten Male vollständig ins Deutsche übers. von Julius Dutoit. -- Leipzig : Radellik Hille (Früher im Lotus-Verl., Leipzig), 1908 - 1921. -- 7 Bände. -- Online: http://www.palikanon.com/khuddaka/jataka/j264.htm. -- Zugriff am 2006-07-24]

9 Taṃ pāpuṇitvā Gaṅgāya jalaṃ pakkhalitaṃ idha
Bhikkhū asaddahantā naṃ satthuno naṃ nivedayuṃ.

9.

Wenn das Wasser des Ganges auf diesen Palst trifft, bildet es hier einen Strudel. Die Mönche, die ihm nicht glaubten, berichteten das dem Lehrer (Buddha).

10 Satthāha kaṅkhaṃ bhikkhūnaṃ vinodehī ti, so tato
Ñāpetuṃ brahmaloke pi vasavattisamatthataṃ
11 Iddhiyā nabham uggantvā sattatālasame ṭhito
Dussathūpaṃ Brahmaloke ṭhapetvā vaḍḍhite kare
12 Idhānetvā dassayitvā janassa puna taṃ tahiṃ
Ṭhapayitvā yathāṭhāne iddhiyā Gaṅgam ogato
13 Pādaṅguṭṭhena pāsādaṃ gahetvā thūpikāya so
Ussāpetvāna dassetvā janassa khipi taṃ tahiṃ

10. - 13.

Der Lehrer (Buddha) sagte ihm, er solle die Zweifel der Mönche zerstreuen. Um zu zeigen, dass er selbst in der Brahmawelt¹ Macht hatte, ist er durch seine Wundermacht in die Luft aufgestiegen und blieb in der Höhe von sechs Palmyrapalmlängen² stehen, nahm den Dussa-Stūpa³ in der Brahmawelt in seine angewachsene Hand, brachte diesen Stūpa her, zeigte ihn den Leuten und stellte ihn wieder an seinen Platz. Dann tauchte er mit seiner Wundermacht in den Ganges, ergriff seinen Palast mit seiner großen Zehe an der Turmspitze, hob ihn aus dem Wasser heraus, zeigte ihn den Leuten und warf ihn wieder ins Wasser.

Kommentar:

¹ Brahmawelt

"Brahmloka 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 Palmyrapalmlängen: Borassus flabellifer, wird bis 30 m hoch. 7 Palmyrapalmlängen = ca. 210 m.

Abb.: Palmyrapalme - Borassus flabellifer
[Bildquelle. Wikipedia]

³ Dussa-Stūpa

"Dussa-thūpa A thūpa built in the Brahma-world by Ghatīkāra, enshrining the garments worn by the Buddha at the time of his Renunciation. It was built of gems and was twelve yojanas high (Dāthāvamsa, vs.35). Among the wonders performed by Bhaddaji one was to carry it on his outstretched palm and show it to the multitude. Mhv.xxxi.11; MT.562." [Quelle: Malalasekera, G. P. <1899 - 1973>: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- 2 vol. -- 1163, 1370 S. -- ISBN 0860132692. -- s. v.]

14 Nanduttaro māṇavako disvā taṃ pāṭihāriyaṃ
Parāyattam ahaṃ dhātuṃ pahū ānayituṃ siyaṃ
15 Iti patthayi; tenetaṃ saṅgho Soṇuttaraṃ yatiṃ
Tasmiṃ kamme niyojesi soḷasavassikaṃ api.

14. - 15.

Als der junge Brahmane Nanduttara¹ dieses Wunder sah, wünschte er sich, fähig zu sein, eine Reliquie, die im Besitz anderer ist, heranzubringen. Deswegen hat die Mönchsgemeinde den Asketen Soṇuttara mit dieser Aufgabe betraut, obwohl er erst sechzehn Regenzeiten² lang Mönch war.

Kommentar:

¹ Nanduttara = frühere Existenz von Soṇuttara zur Zeit Buddhas.

² da er in Vers 16 als Thera bezeichnet wird, kann es nicht heißen "16 Jahre alt", denn dann wäre er nur Novize.

16 Āharāmi kuto dhātuṃ iti saṅgham apucchi so.
Kathesi saṅgho therassa tassa tā dhātuyo iti:

16.

Er fragte, wo er eine Reliquie herholen solle. Die Mönchsgemeinde beschrieb dem Thera die Reliquien so:

17 Parinibbaṇamañcamhi nipanno lokanāyako
Dhātūhi pi lokahitaṃ kātuṃ devindam abravi:

17.

"Als der Führer der Welt (Buddha) auf dem Bett des Vollkommenen Erlöschens lag, sprach er zum Götterkönig¹, um mit Reliquien Heil der Welt zu bewirken:

Kommentar:

¹ Götterkönig: Sakka

18 Devindaṭṭhasu doṇesu mama sārīradhātusu
Ekaṃ doṇaṃ Rāmagāme Koḷiyehi ca sakkataṃ
19 Nāgalokaṃ tato nītaṃ, tattha nāgehi sakkataṃ,
Laṅkādīpe Mahathūpe nidhānāya bhavissati.

18. - 19.

"Götterkönig, von den acht Doṇa¹ von meinen Körperreliquien², wird das Doṇa, das in Rāmagāma³ bei den Koḷiyā⁴ verehrt wird und von dortin die Welt der Nāga⁵ gebracht und dort von den Nāga verehrt wird, für die Aufbewahrung im Mahāthūpa auf der Insel Laṅkā bestimmt sein."

Kommentar:

¹ Doṇa: Trog = ein Hohlmaß = ca. 4 bis 5 Liter, 8 Doṇa = 30 bis 40 Liter!

² Körperreliquien (sāriradhatu): im Unterschied zu Gebrauchsgegenstände-Reliquien (pāribhoga-dhātu) Vergleiche die katholische Klassifikation von Reliquien:

"Im Katholizismus werden drei Reliquienklassen unterschieden: Reliquien erster Klasse sind alle Körperteile des Heiligen, insbesondere Partikel seiner Knochen, aber auch seine Haare, Fingernägel und, soweit erhalten, sonstigen Überreste, ins selteneren Fällen auch Blut. Bei Heiligen, deren Körper verbrannt wurden, gilt gegebenenfalls die Asche als Reliquie erster Klasse. Reliquien zweiter Klasse, auch echte Berührungsreliquien genannt, sind Gegenstände, die der Heilige zu seinen Lebzeiten berührt hat, insbesondere Objekte von besonderer biographischer Bedeutung. Dazu gehören etwa bei heilig gesprochenen Priestern und Mönchen ihre sakralen Gewänder, bei Märtyrern beispielsweise die Foltergeräte und Waffen, durch die sie ums Leben kamen. Reliquien dritter Klasse oder mittelbare Berührungsreliquien sind Gegenstände, die Reliquien erster Klasse berührt haben. Solche Objekte, in der Regel kleine Papier- oder Stoffquadrate, die kurz auf die Reliquien gelegt und hinterher auf Heiligenbildchen geklebt werden, werden in vielen katholischen Wallfahrtsorten besonders in Südeuropa bis heute als Souvenirs an Pilger verkauft. Eine Sonderstellung außerhalb dieses Schemas kommt den biblischen Reliquien zu, also denjenigen Gegenständen, die mit dem neutestamentlichen Heilsgeschehen, insbesondere mit Jesus und Maria in direkte Verbindung gebracht werden. Dazu zählen vor allem die Kreuzreliquien, kleine Holzsplitter vom Kreuz Christi, von denen viele tausend über die ganze Welt verteilt in katholischen und orthodoxen Kirchen verehrt werden. Zu den Passionsreliquien, die Bezüge zur Passion, also zur Leidensgeschichte Jesu in seinen letzten Lebenstagen aufweisen, gehören daneben auch die berühmte Heilige Lanze des Longinus, Partikel der Kreuznägel zum Beispiel in der Eisernen Krone, Partikel der Dornenkrone und der anderen Marterwerkzeuge, ferner das Turiner Grabtuch, das Schweißtuch der Veronika und der Gral. In ähnlicher Weise werden Gewänder verehrt, die Maria und Jesus zu Lebzeiten getragen haben sollen, etwa der Heilige Rock in Trier, die Sandalen Jesu in Prüm, die Gewänder und der Schleier Mariae, sowie Windel und Lendenschurz Jesu in Aachen. Da Jesus nach biblischer und Maria nach katholischer Ansicht in den Himmel entrückt wurden und daher von ihnen keine Leichname existieren, war die Frage, ob es von ihnen Reliquien erster Klasse geben könne, theologisch zeitweise sehr umstritten. Die in Kirchenschätzen erhaltenen angeblichen Reliquien der abgeschnittenen Haare und Fingernägel, der Milchzähne, Nabelschnur und Heilige Vorhaut Jesu werden heute überwiegend als mittelalterliche Fälschungen angesehen und von der katholischen Kirche nicht mehr in besonderer Weise verehrt. Die Klasseneinteilung der Reliquien hat vor allem kirchenrechtliche Bedeutung: das kanonische Recht verbietet Katholiken den Handel mit biblischen Reliquien sowie Reliquien erster und zweiter Klasse. Katholiken dürfen solche Objekte zwar von nicht katholischen Dritten oder von dazu offiziell befugten kirchlichen Einrichtungen erwerben, besitzen und privat verehren, aber nicht weiterverkaufen. Zulässig sind lediglich das Verschenken von Reliquien an andere Gläubige und die Rückgabe an die Kirche. Im Mittelalter war der Reliquienhandel (ebenso wie das 'Handwerk' der Reliquienfälschung) hingegen weit verbreitet." [Quelle: http://de.wikipedia.org/wiki/Reliquie. -- Zugriff am 2006-07-24]

³ Rāmagāma: Nach Cunningham vermutlich heutiges Deokali, das nicht am Ganges liegt

"Rāmagāma A Koliyan village on the banks of the Ganges. Its inhabitants claimed and obtained a share of the Buddha's relics, over which they erected a thūpa (D.ii.167; Bu.xxviii.3; Dvy.380). This thūpa was later destroyed by floods, and the urn, with the relics, was washed into the sea. There the Nāgas, led by their king, Mahākāla, received it and took it to their abode in Mañjerika where a thūpa was built over them, with a temple attached, and great honour was paid to them. When Dutthagāmani built the Mahā Thūpa and asked for relics to be enshrined therein, Mahinda sent Sonuttara to the Nāga world to obtain these relics, the Buddha having ordained that they should ultimately be enshrined in the Mahā Thūpa. But Mahākāla was not willing to part with them, and Sonuttara had to use his iddhi power to obtain them. A few of the relics were later returned to the Nāgas for their worship. For details see Mhv.xxxi.18ff." [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.]

"Rāmagrāma. From Kapila both pilgrims proceeded to Lan-mo, which has been identified with the Rāmagrāma of the Buddhist chronicles of India. Fa-Hian [法顯] makes the distance 5 yojanas, or 35 miles, to the east, and Hwen Thsang [玄奘] gives 200 li, or 33 1/3 miles, in the same direction. But in spite of their agreement I believe that the distance is in excess of the truth. Their subsequent march to the bank of the Anoma river is said to be 3 yojanas or 21 miles by Fa-Hian, and 100 li or 16 2/3 miles by Hwen Thsang, thus making the total distance from Kapila to the Anoma river 8 yojanas, or 56 miles, according to the former, and 300 li, or 50 miles, according to the latter. But in the Indian Buddhist scriptures, this distance is said to be only 6 yojanas, or 42 miles, which I believe to be correct, as the Aumi river of the present day, which is most probably the Anoma river of the Buddhist books, is just 40 miles distant from Nagar in an easterly direction. The identification of the Anoma will be discussed presently. According to the pilgrims' statements, the position of Rāmagrāma must be looked for at about two-thirds of the distance between Nagar and the Anoma river, that is at 4 yojanas, or 28 miles. In this position I find the village of Deokali with a mound of ruins, which was used as a station for the trigonometrical survey. In the 'Mahawanso' it is stated that the stūpa of Rāmagāmo, which stood on the bank of the Ganges, was destroyed by the action of the current. Mr. Laidlay has already pointed out that this river could not be the Ganges; but might be either the Ghagra, or some other large river in the north. But I am inclined to believe that the Ganges is a simple fabrication of the Ceylonese chronicler. All the Buddhist scriptures agree in stating that the relics of Buddha were divided into eight portions, of which one fell to the lot of the Kosalas of Rāmagrāma, over which they erected a stūpa. Some years later seven portions of the relics were collected together by Ajātaśatru, king of Magadha, and enshrined in a single stūpa at Rājagriha; but the eighth portion still remained at Rāmagrāma. According to the Ceylonese chronicler, the stūpa of Ramagrama was washed away by the Ganges, and the relic casket, having been carried down the river to the ocean, was discovered by the Nāgas, or water gods, and presented to their king, who built a stūpa for its reception. During the reign of Duṭṭhagāmini of Ceylon, 3.C. 161 to 137, the casket was miraculously obtained from the Nāga king by the holy monk Soṇuttaro, and enshrined in the Mahāthūpo, or "great stūpa " in the land of Lanka. Now this story is completely at variance wi»h the statements of the Chinese pilgrims, both of whom visited Rāmagrāma many centuries after Duṭṭha-gāmini, when they found the relic stupa intact, but no river. Fa-Hian, in the beginning of the fifth century, saw a tank beside the stupa, in which a dragon (Nāga) lived, who continually watched the tower. In the middle of the seventh century, Hwen Thsang saw the same stupa and the same tank of clear water inhabited by dragons (Nāgas), who daily transformed themselves into men and paid their devotions to the stupa. Both pilgrims mention the attempt of Asoka to remove these relics to his own capital, which was abandoned on the expostulation of the Nāaga king. "If by thy oblations," said the Nāga, "thou canst excel this, thou mayest destroy the tower, and I shall not prevent thee." Now according to the Ceylonese chronicler, this is the very same argument that was used by the Nāga king to dissuade the priest Soṇuttaro from removing the relics to Ceylon. I infer, therefore, that the original "tank" of Rāmagrāma was adroitly changed into a river by the Ceylonese author, so that the relics which were in charge of the Nāgas of the tank, might be conveyed to the ocean-palace of the Nāga king, from whence they could as readily be transferred to Ceylon as to any other place. The river was thus a necessity in the Ceylonese legend, to convey the relics away from Rāmagrāma to the ocean. But the authority of a legend can have no weight against the united testimony of the two independent pilgrims, who many centuries later found the stupa still standing, but saw no river. I therefore dismiss the Ganges as a fabrication of the Ceylonese chroniclers, and accept in its stead the Nāga tank of the Chinese pilgrims. Having thus got rid of the river, I can see no objection to the identification of Deokali with the Rāmagrāma of Buddhist history. The town was quite deserted at the time of Fa-Hian's visit, in the fifth century, who found only a small religious establishment; this was still kept up in the middle of the seventh century, but it must have been very near its dissolution, as there was only a single srāmaṇera, or monk, to conduct the affairs of the monastery." [Quelle: Cunningham, Alexander <1814 - 1893>: The ancient geography of India / ed. with introduction ande notes by Surendranath Majumdar Sastri. -- New. ed. -- Calcutta : Chuckervertty, Chatterjee & Co., 1924. -- 770 S. : Ill. -- S. 482 - .]

⁴ Koḷiyā

"Koḷiyā One of the republican clans in the time of the Buddha. The Koliyā owned two chief settlements - one at Rāmagāma and the other at Devadaha. The Commentaries (DA.i.260f; SNA.i.356f; A.ii.558; ThagA.i.546; also Ap.i.94) contain accounts of the origin of the Koliyas. We are told that a king of Benares, named Rāma (the Mtu.i.353 calls him Kola and explains from this the name of the Koliyas), suffered from leprosy, and being detested by the women of the court, he left the kingdom to his eldest son and retired into the forest. There, living on woodland leaves and fruits, he soon recovered, and, while wandering about, came across Piyā, the eldest of the five daughters of Okkāka, she herself being afflicted with leprosy. Rāma, having cured her, married her, and they begot thirty-two sons. With the help of the king of Benares, they built a town in the forest, removing a big kola-tree in doing so. The city thereupon came to be called Kolanagara, and because the site was discovered on a tiger-track (vyagghapatha) it was also called Vyagghapajjā. The descendants of the king were known as Koliyā. According to the Kunālā Jātaka (J.v.413), when the Sākyans wished to abuse the Koliyans, they said that the Koliyans had once "lived like animals in a Kola-tree," as their name signified. The territories of the Sākiyans and the Koliyans were adjacent, separated by the river Rohinī. The khattiyas of both tribes intermarried, and both claimed relationship with the Buddha. (It is said that once the Koliyan youths carried away many Sākiyan maidens while they were bathing, but the Sākiyans, regarding the Koliyans as relatives, took no action; DA.i.262). A quarrel once arose between the two tribes regarding the right to the waters of the Rohinī, which irrigated the land on both sides, and a bloody feud was averted only by the intervention of the Buddha. In gratitude, each tribe dedicated some of its young men to the membership of the Order, and during the Buddha's stay in the neighbourhood, he lived alternately in Kapilavatthu and in Koliyanagara. (For details of this quarrel and its consequences see J.v.412ff; DA.ii.672ff; DhA.iii.254ff). Attached probably to the Koliyan central authorities, was a special body of officials, presumably police, who wore a distinguishing headdress with a drooping crest (Lambacūlakābhatā). They bore a bad reputation for extortion and violence (S.iv.341). Besides the places already mentioned, several other townships of the Koliyans, visited by the Buddha or by his disciples, are mentioned in literature - e.g., Uttara, the residence of the headman Pātaliya (S.iv.340); Sajjanela, residence of Suppavāsā (A.ii.62); Sāpūga, where Ananda once stayed (A.ii.194); Kakkarapatta, where lived Dīghajānu (A.iv.281); and Haliddavasana, residence of the ascetics Punna Koliyaputta and Seniya (M.i.387; see also S.v.115). Nisabha (ThagA.i.318), Kakudha (SA.i.89) (attendant of Moggallāna), and Kankhā-Revata (Ap.ii.491) (and perhaps Sona Kolivisa, q.v.), were also Koliyans. After the Buddha's death the Koliyans of Rāmagāma claimed and obtained one-eighth of the Buddha's relics, over which they erected a thūpa (D.ii.167; Mhv.xxi.18, 22ff). See also s.v. Suppavāsā." [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 Nāgā (Chinesisch: 蛇精; Japanisch: ナーガ)

Abb.: Nāga-Kultstätte in Kanchipuram (tamil காஞ்சிபுரம), Tamil Nadu, Indien
[Bildquelle: Wikipedia]

"Nāgā A class of beings classed with Garulas and Supannas and playing a prominent part in Buddhist folk lore. They are gifted with miraculous powers and great strength. Generally speaking, they are confused with snakes, chiefly the hooded Cobra, and their bodies are described as being those of snakes, though they can assume human form at will. They are broadly divided into two classes: those that live on land (thalaja) and those that live on water (jalaja). The Jalaja-nāgā live in rivers as well as in the sea, while the Thalaja-nāgā are regarded as living beneath the surface of the earth. Several Nāga dwellings are mentioned in the books: e.g., Mañjerika-bhavana under Sineru, Daddara-bhavana at the foot of Mount Daddara in the Himālaya, the Dhatarattha-nāgā under the river Yamunā, the Nābhāsā Nāgā in Lake Nabhasa, and also the Nāgas of Vesāli, Tacchaka, and Payāga (D.ii.258). The Vinaya (ii.109) contains a list of four royal families of Nāgas (Ahirājakulāni): Virūpakkhā, Erāpathā, Chabyāputtā and Kanhagotamakā. Two other Nāga tribes are generally mentioned together: the Kambalas and the Assataras. It is said (SA.iii.120) that all Nāgas have their young in the Himālaya. Stories are given - e.g., in the Bhūridatta Jātaka - of Nāgas, both male and female, mating with humans; but the offspring of such unions are watery and delicate (J.vi.160). The Nāgas are easily angered and passionate, their breath is poisonous, and their glance can be deadly (J.vi.160, 164). They are carnivorous (J.iii.361), their diet consisting chiefly of frogs (J.vi.169), and they sleep, when in the world of men, on ant hills (ibid., 170). The enmity between the Nāgas and the Garulas is proverbial (D.ii.258). At first the Garulas did not know how to seize the Nāgas, because the latter swallowed large stones so as to be of great weight, but they learnt how in the Pandara Jātaka. The Nāgas dance when music is played, but it is said (J.vi.191) that they never dance if any Garula is near (through fear) or in the presence of human dancers (through shame). The best known of all Nāgas is Mahākāla, king of Mañjerika-bhavana. He lives for a whole kappa, and is a very pious follower of the Buddha. The Nāgas of his world had the custodianship of a part of the Buddha's relics till they were needed for the Māha Thūpa (Mhv.xxxi.27f.), and when the Bodhi tree was being brought to Ceylon they did it great honour during the voyage (Mbv. p.. 163f.). Other Nāga kings are also mentioned as ruling with great power and majesty and being converted to the Buddha's faith - e.g., Aravāla, Apalālā, Erapatta, Nandopananda, and Pannaka. (See also Ahicchatta and Ahināga.) In the Atānātiya Sutta (D.iii.198f.), speaking of dwellers of the Cātummahārajika world, the Nāgas are mentioned as occupying the Western Quarter, with Virūpokkha as their king. The Nāgas had two chief settlements in Ceylon, in Nāgadīpa (q.v.) and at the mouth of the river Kalyānī. It was to settle a dispute between two Nāga chiefs of Nāgadīpa, Mahodara and Cūlodara, that the Buddha paid his second visit to Ceylon. During that visit he made a promise to another Nāga-king, Manjakkhika of Kalyānī, to pay him a visit, and the Buddha's third visit was in fulfilment of that undertaking (Mhv.i.48f.). The Nāgas form one of the guards set up by Sakka in Sineru against the Asuras (J.i.204). The Nāgas were sometimes worshipped by human beings and were offered sacrifices of milk, rice, fish, meat and strong drink (J.i.497f.). The jewel of the Nāgas is famous for its beauty and its power of conferring wishes to its possessor (J.vi.179, 180). The word Nāga is often used as an epithet of the Buddha and the Arahants, and in this connection the etymology given is āgum na karotī ti Nāgo (e.g., MNid.201). The Bodhisatta was born several times as king of the Nāgas: Atula, Campeyya, Bhūridatta, Mahādaddara, and Sankhapāla. In the accounts given of the Nāgas, there is undoubtedly great confusion between the Nāgas as supernatural beings, as snakes, and as the name of certain non Aryan tribes, but the confusion is too difficult to unravel." [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.]

"Nāga (नाग) is the Sanskrit and Pāli word for a minor deity taking the form of a very large snake, found in Hindu and Buddhist mythology. The use of the term nāga is often ambiguous, as the word may also refer, in similar contexts, to one of several human tribes known as or nicknamed "Nāgas"; to elephants; and to ordinary snakes, particularly the King Cobra and the Indian Cobra, the latter of which is still called nāg in Hindi and other languages of India. A female nāga is a nāgī. Nagas in Hinduism Stories involving the nāgas are still very much a part of contemporary cultural traditions in predominantly Hindu regions of Asia (India, Nepal, and the island of Bali). In India, nāgas are considered nature spirits and the protectors of springs, wells and rivers. They bring rain, and thus fertility, but are also thought to bring disasters such as floods and drought. According to some traditions nāgas are only malevolent to humans when they have been mistreated. They are susceptible to mankind's disrespectful actions in relation to the environment. Since nāgas have an affinity with water, the entrances to their underground palaces are often said to be hidden at the bottom of wells, deep lakes and rivers. They are especially popular in southern India where some believe that they brought fertility to their venerators. Some believed that the legends of nāgas may have originated with some kind of tribal people in the past. Varuna, the Vedic god of storms, is viewed as the King of the nāgas. nāgas live in Pātāla, the seventh of the "nether" dimensions or realms. They are children of Kashyapa and Kadru. Among the prominent nāgas of Hinduism are Manasa, Shesha or Śeṣa and Vasuki. The nāgas also carry the elixir of life and immortality. One story mentions that when the gods were rationing out the elixir of immortality, the nāgas grabbed a cup. The gods were able to retrieve the cup, but in doing so, spilled a few drops on the ground. The nāgas quickly licked up the drops, but in doing so, cut their tongues on the grass, and since then their tongues have been forked. The name of the Indian city Nagpur (Marathi: नागपुर) is derived from Nāgapuram, literally, "city of nāgas". Nāgas in Buddhism Traditions about nāgas are also very common in all the Buddhist countries of Asia. In many countries, the nāga concept has been merged with local traditions of large and intelligent serpents or dragons. In Tibet, the nāga was equated with the klu (pronounced lu), spirits that dwell in lakes or underground streams and guard treasure. In China, the nāga was equated with the lóng or Chinese dragon (Traditional Chinese: 龍; Simplified Chinese: 龙) The Buddhist nāga generally has the form of a large cobra-like snake, usually with a single head but sometimes with many. At least some of the nāgas are capable of using magic powers to transform themselves into a human semblance. In Buddhist painting, the nāga is sometimes portrayed as a human being with a snake or dragon extending over his head. Nāgas both live on Mount Sumeru, among the other minor deities, and in various parts of the human-inhabited earth. Some of them are water-dwellers, living in rivers or the ocean; others are earth-dwellers, living in underground caverns. Some of them sleep on top of anthills. Their food includes frogs. In Buddhism, the nāgas are the enemies of the Garuḍas, minor deities resembling gigantic eagles, who eat them. They learned how to keep from being devoured by the Garuḍas by eating large stones, which made them too heavy to be carried off by the Garuḍas. The nāgas are the servants of Virūpākṣa (Pāli: Virūpakkha), one of the Four Heavenly Kings who guards the western direction. They act as a guard upon Mount Sumeru, protecting the devas of Trāyastriṃśa from attack by the Asuras. Among the notable nāgas of Buddhist tradition is Mucalinda, protector of the Buddha. Other Naga traditions For Malay sailors, nāgas are a type of dragon with many heads; in Thailand and Java, the naga is a wealthy underworld deity. In Laos they are beaked water serpents. Abb.: Nāga, Wat Sisaket, Vientiane (ວຽງຈັນ), Laos (ລາວ) [Bildquelle: Wikipedia] Nagas in Cambodia In a Cambodian legend, the nāga were a reptilian race of beings who possessed a large empire or kingdom in the Pacific Ocean region. The Nāga King's daughter married the king of Ancient Cambodia, and thus gave rise to the Cambodian people. This is why, still, today, Cambodians say that they are "Born from the Nāga". The Seven-Headed Nāga serpents depicted as statues on Cambodian temples, such as Angkor Wat, apparently represent the 7 races within Nāga society, which has a mythological, or symbolic, association with "the seven colours of the rainbow". Furthermore, Cambodian Nāga possess numerological symbolism in the number of their heads. Odd-headed Nāga symbolise the Male Energy, Infinity, Timelessness, and Immortality. This is because, numerologically, all odd numbers come from One (1). Even-headed Nāga are said to be "Female, representing Physicality, Mortality, Temporality, and the Earth." Nagas in Nagaland The Naga people of Nagaland are said to have believed themselves to be descendants of the mythological "Nāgas", but to have lost this belief due to Christian missionary activity." [Quelle: http://en.wikipedia.org/wiki/Naga_%28mythology%29. -- Zugriff am 2006-07-24]

20 Mahākassapathero pi dīghadassī mahāmati
Dhammāsokanarindena dhātuvitthārakāraṇā
21 Rājagahassa sāmante rañño Ajātasattuno
Kārāpento mahādhātunidhānaṃ sādhu saṅkhataṃ
22 Sattadoṇāni dhātūnaṃ āharitvāna kārayi;
Rāmagāmamhi doṇan tu satthucittaññu naggahi.

 20. - 22.

Der weitsichtige, sehr weise Thera Mahākassapa¹ hat wegen der zukünftigen Verteilung der Reliquien durch König Asoka² im Rājagaha³ König Ajātasattu's⁴ eine große, gut gemachte Aufbewahrungsstätte für die Reliquien gemacht, wofür er sieben Doṇa der Reliquien holte. Da er den Wunsch des Lehrers (Buddha) kannte, nahm er das Doṇa in Rāmagāma aber nicht.

Kommentar:

¹ Mahākassapa (Sanskrit: Mahākāśyapa; Chinesisch: 摩訶迦葉)

"Mahā Kassapa Thera One of the Buddha's most eminent disciples, chief among those who upheld minute observances of form (dhutavādānam) (A.i.23). He was born in the brahmin village of Mahātittha in Magadha, and was the son of the brahmin Kapila, his mother being Sumanādevī; he himself was called Pippali. At Ap.ii.583, vs. 56; but there his father is called Kosiyagotta. When he grew up he refused to marry in spite of the wishes of his parents; but in the end, to escape from their importunities, he agreed to marry if a wife could be found resembling a statue, which he had made. Bhaddā Kāpilānī was found at Sāgala to fulfil these conditions, and though the young people wrote to each other suggesting that somebody else should be found as a match for each, their letters were intercepted and they were married. By mutual consent, however, the marriage was not consummated, the two spending the night separated by a chain of flowers. Pippali had immense wealth; he used twelve measures of perfumed powder daily, each measure a Magadhanāli, for his person alone. He had sixty lakes with water works attached, and his workmen occupied fourteen villages, each as large as Anurādhapura. One day he went to a field, which was being ploughed and saw the birds eating the worms turned up by the plough. On being told that the sin therein was his, he decided to renounce all his possessions. At the same time, Bhaddā had been watching the crows eating the little insects, which ran about among the seamsum seeds that had been put out to dry, and when her attendant women told her that hers would be the sin for their loss of life, she also determined to renounce the world. The husband and wife, finding that they were of one accord, took yellow raiments from their wardrobe, cut off each other's hair, took bowls in their hands, and passed out through their weeping servants, to all of whom they granted their freedom, and departed together, Pippali walking in front. But soon they agreed that it was not seemly they should walk thus together, as each must prove a hindrance to the other. And so, at the cross roads, he took the right and she the left and the earth trembled to see such virtue. The Buddha, sitting in the Gandhakuti in Veluvana, knew what the earthquake signified, and having walked three gāvutas (this journey of the Buddha is often referred to -  e.g., MA.i.347, 357), sat down at the foot of the Bahuputtaka Nigrodha, between Rājagaha and Nālandā, resplendent in all the glory of a Buddha. Pippali (henceforth called Mahā Kassapa, no explanation is to be found anywhere as to why he is called Kassapa; it was probably his gotta name, but see Ap.ii.583, vs.56) saw the Buddha, and recognising him at once as his teacher, prostrated himself before him. The Buddha told him to be seated, and, in three homilies, gave him his ordination. The three homilies are given at S.ii.220, "Thus Kassapa must thou train thyself: (1) 'There shall be a lively sense of fear and regard (hirotappa) towards all monks, seniors, novices, and those of middle status.' (2) 'Whatever doctrine I shall hear bearing upon what is good, to all that I will hearken with attentive ear, digesting it, pondering it, gathering it all up with my will.' (3) 'Happy mindfulness with respect to the body shall not be neglected by me.'" Together they returned to Rājagaha, Kassapa, who bore on his body seven of the thirty two marks of a Great Being, following the Buddha. On the way, the Buddha desired to sit at the foot of a tree by the roadside, and Kassapa folded for him his outer robe (pilotikasanghāti) as a seat. The Buddha sat on it and, feeling it with his hand, praised its softness. Kassapa asked him to accept it. "And what would you wear?" inquired the Buddha. Kassapa then begged that he might be given the rag robe worn by the Buddha. "It is faded with use," said the Buddha, but Kassapa said he would prize it above the whole world and the robes were exchanged. (The robe which Kassapa exchanged with the Buddha was Punnā's cloak. See Punnā 6). This incident Kassapa always recalled with pride, e.g. S.ii.221. It is said that the Buddha paid him this great honour because he knew that Kassapa would hold a recital after his death, and thus help in the perpetuation of his religion, SA.ii.130. The earth quaked again in recognition of Kassapa's virtues, for no ordinary being would have been fit to wear the Buddha's cast off robe. Kassapa, conscious of the great honour, took upon himself the thirteen austere vows (dhutagunā) and, after eight days, became an arahant. In the past Kassapa and Bhaddā had been husband and wife and companions in good works in many births. In the time of Padumuttara Buddha Kassapa was a very rich householder named Vedeha and married to Bhaddā, and very devoted to the Buddha. One day he heard the Buddha's third disciple in rank (Nisabha) being awarded the place of pre eminence among those who observed austere practices, and registered a wish for a similar honour for himself in the future. He learnt from the Buddha of the qualities in which Nisabha excelled the Buddha himself, and determined to obtain them. With this end in view, during birth after birth, he expended all his energies in goods deeds. Ninety one kappas ago; in the time of Vipassī Buddha, he was the brahmin Ekasātaka and Bhaddā was his wife. In the interval between Konāgamana and Kassapa Buddhas he was a setthiputta. He married Bhaddā, but because of an evil deed she had done in the past (see Bhaddā Kāpilānī), she became unattractive to him and he left her, taking her as wife again when she became attractive. Having seen from what had happened to his wife how great was the power of the Buddhas, the setthiputta wrapped Kassapa Buddha's golden cetiya with costly robes and decked it with golden lotuses, each the size of a cartwheel. The Therī Apadāna (Ap.ii.582. vs. 47-51) gives an account of two more of his lives, one as Sumitta and the other as Koliyaputta, in both of which he and his wife ministered to Pacceka Buddhas. In the next birth he was Nanda, king of Benares, and, because he had given robes in past lives, he had thirty two kapparukkhas, which provided him and all the people of his kingdom with garments. At the suggestion of his queen, he made preparations to feed holy men, and five hundred Pacceka Buddhas, sons of Padumā, came to accept his gift. In that life, too, Nanda and his queen renounced the world and became ascetics, and having developed the jhānas, were reborn in the Brahma world. This account of Kassapa's last life and his previous life is compiled from AA.i.92ff.; SA.ii.135ff.; ThagA.ii.134ff.; Ap.ii.578ff. Ap.i.33ff. gives other particulars -  that he made offerings at Padumuttara's funeral pyre and that he was once a king named Ubbiddha in the city of Rammaka; see also ApA.i.209f. Kassapa was not present at the death of the Buddha; as he was journeying from Pāvā to Kusināra he met an ājīvaka carrying in his hand a mandārava flower picked up by him from among those which had rained from heaven in honour of the Buddha, and it was he who told Kassapa the news. It was then the seventh day after the Buddha's death, and the Mallas had been trying in vain to set fire to his pyre. The arahant theras, who were present, declared that it could not be kindled until Mahā Kassapa and his five hundred companions had saluted the Buddha's feet. Mahā Kassapa then arrived and walked three times round the pyre with bared shoulder, and it is said the Buddha's feet became visible from out of the pyre in order that he might worship them. He was followed by his five hundred colleagues, and when they had all worshipped the feet disappeared and the pyre kindled of itself (D.ii.163f). It is said (Mhv.xxxi.20f.; see also Vsm.430) that the relics of the Buddha which fell to Ajātasattu's share were taken to Rājagaha by Kassapa, in view of that which would happen in the future. At Pāvā (on the announcement of the Buddha's death), Kassapa had heard the words of Subhadda, who, in his old age, had joined the Order, that they were "well rid of the great samana and could now do as they liked." This remark it was which had suggested to Kassapa's mind the desirability of holding a Recital of the Buddha's teachings. He announced his intention to the assembled monks, and, as the senior among them and as having been considered by the Buddha himself to be fit for such a task, he was asked to make all necessary arrangements (e.g., DA.i.3). In accordance with his wishes, all the monks, other than the arahants chosen for the Recital, left Rājagaha during the rainy season. The five hundred who were selected met in Council under the presidency of Kassapa and recited the Dhamma and the Vinaya (DA.i.3f.; 5ff.; Sp.i.4.ff.; Mhv.iii.3ff). This recital is called the Therasangitī or Theravāda. The books contain numerous references to Mahā Kassapa -  he is classed with Moggallāna, Kappina, and Anuruddha for his great iddhi-powers. E.g., S.i.114; but his range of knowledge was limited; there were certain things which even Kassapa did not know (DhA.i.258). The Buddha regarded him as equal to himself in exhorting the monks to lead the active and zealous lives (S.ii.205), and constantly held him up as an example to others in his great contentment (S.ii.194f) and his ability to win over families by his preaching. The Buddha compares him to the moon (candopama), unobtrusive; his heart was free from bondage, and he always taught others out of a feeling of compassion. S.ii.197ff. Kassapa's freedom from any kind of attachment was, as the Buddha pointed out to the monks, due to the earnest wish he had made for that attainment in the past, "He has no attachment to requisites or households or monasteries or cells; but is like a royal swan which goes down into a lake and swims there, while the water does not adhere to his body" (DhA.ii.169f.). The Buddha also thought him equal to himself in his power of attaining the jhānas and abiding therein (S.ii.210ff). Kassapa was willing to help monks along their way, and several instances are given of his exhortations to them (E.g., Thag.vss.1051-57, 1072-81, and his long sermon at A.v.161ff ); but he was evidently sensitive to criticism, and would not address them unless he felt them to be tractable and deferential to instruction. E.g., S.ii.203ff.; and at 219, when Thullanandā finds fault with him for blaming Ananda. See below. Kassapa had good reason for not wishing to address recalcitrant monks. The Kutidūsaka Jātaka relates how one of his disciples, Ulunka Saddaka, angered by some admonition from Kassapa, burnt the latter's grass hut while he was away on his alms round (J.iii.71f.). He was very reluctant to preach to the nuns, but on one occasion he allowed himself to be persuaded by Ananda, and accompanied by him he visited the nunnery and preached to the nuns. He was probably not popular among them, for, at the end of his discourse, Thullatissā openly reviled him for what she called his impertinence in having dared to preach in the presence of Ananda, "as if the needle pedlar were to sell a needle to the needle maker." (S.ii.215f) Kassapa loved Ananda dearly, and was delighted when Ananda attained arahantship in time to attend the First Recital, and when Ananda appeared before the arahants, it was Kassapa who led the applause (DA.i.10f). But Kassapa was very jealous of the good name of the Order, and we find him (S.ii.218f) blaming Ananda for admitting into the Order new members incapable of observing its discipline and of going about with them in large numbers, exposing the Order to the criticism of the public. "A corn trampler art thou, Ananda," he says, "a despoiler of families, thy following is breaking up, thy youngsters are melting away," and ends up with "The boy, methinks, does not know his own measure." Ananda, annoyed at being called "boy," protests   "Surely my head is growing grey hairs, your reverence." This incident, says the Commentary took place after the Buddha's death, when Ananda, as a new arahant and with all the honour of his intimacy with the Buddha, whose bowl and robe he now possessed, had become a notable personage. SA.ii.133; Ananda regarded Kassapa in some sort of way as a teacher, and held him in great respect, not daring to mention even his name, lest it should imply disrespect (see Vin.i.92f.). Thullanandā heard Kassapa censuring Ananda and raised her voice in protest, "What now? Does Kassapa, once a heretic, deem that he can chide the learned sage Ananda?" Kassapa was hurt by her words, and complained to Ananda that such things should be said of him who had been singled out by the Buddha for special honour. Kassapa viewed with concern the growing laxity among members of the Order with regard to the observance of rules, even in the very lifetime of the Buddha, and the falling off in the number of those attaining arahantship, and we find him consulting the Buddha as to what should be done. S.ii.224f. At the First Council, when Ananda stated that the Buddha had given leave for the monks to do away with the minor rules of the Order, Kassapa was opposed to any such step, lest it should lead to slackness among the monks and contempt from the laity (Vin.ii.287f.). Kassapa himself did his utmost to lead an exemplary life, dwelling in the forest, subsisting solely on alms, wearing rag robes, always content with little, holding himself aloof from society, ever strenuous and energetic. See also the Mahāgosinga Sutta (M.i.214), where Kassapa declares his belief in the need for these observances; that his example was profitable to others is proved by the case of Somamitta who, finding his own teacher Vimala given up to laziness, sought Kassapa and attained arahantship under his guidance. When asked why he led such a life, he replied that it was not only for his own happiness but also out of compassion for those who came after him, that they might attain to the same end. Even when he was old and the Buddha himself had asked him to give up his coarse rag robe and to dwell near him, he begged to be excused. S.ii.202f; but See Jotidāsa, who is said to have built a vihāra for Kassapa, and entertained him. Once, when Kassapa lay grievously ill at Pipphaliguhā, the Buddha visited him and reminded him of the seven bojjhangas which he had practised (S.v.78). The knowledge that he had profited by the Master's teaching, we are told (SA.iii.128), calmed his blood and purified his system, and the sickness fell away from him "like a drop of water from a lotus leaf." He disdained being waited upon by anybody, even by a goddess such as Lājā , lest he should set a bad example (DhA.iii.6ff). Owing to his great saintliness, even the gods vied with each other to give alms to Kassapa. Once when he had risen from a trance lasting seven days, five hundred nymphs, wives of Sakka, appeared before him; but, snapping his fingers, he asked them to depart, saying that he bestowed his favours only on the poor. The story of Kālavilangika is an example of Kassapa's compassion for the poor. Once, after a seven days' trance, he went to the house of Kālavilanga and received alms from his wife, which he gave to the Buddha for their greater benefit. The Buddha took a portion of this and gave the rest to five hundred monks. Kālavilangika, received only a mouthful of the food left. The Buddha said that as a result he would be a setthi within seven days. Kālavilangika told this to his wife. It happened that a few days later the king saw a man impaled alive in the place of execution; the man begged him for some food, which he agreed to send. At night, when eating, the king remembered his promise, but could find no one bold enough to go to the cemetery. On the offer of one thousand pieces, Kālavilangika's wife agreed to go in the guise of a man. On the way she was stopped by the yakkha Dīghataphala, who, however, later released her and gave her treasure, as did also the yakkha's father in law, the deva Sumana. The man ate the food and, when wiping his mouth, recognised her as a woman and caught hold of her hair. But she cut off her hair, and proved to the satisfaction of the king that her mission had been accomplished. She then recovered the treasure given her by the yakkha and Sumana; when the king discovered her wealth, she and her husband were raised to the rank of setthi (MA.ii.812ff.). When Sakka heard of this, he disguised himself as a weaver worn with age, and accompanied by Sujātā, transformed into an old woman, appeared in a weaver's hut along the lane where Kassapa was begging. The ruse succeeded and Kassapa accepted their alms; but, later, be discovered the truth and chided Sakka. Sakka begged forgiveness, and, on being assured that in spite of his deception the almsgiving would bring him merit, he flew into the air shouting, "Aho dānam, mahā danam, Kassapassa patitthitam." The Buddha heard this and sympathised with Sakka in his great joy (DhA.i.423ff.; cp. Ud.iii.7). But on one occasion so great was the importunity with which the monks of Alavi had wearied the people, that even Mahā Kassapa failed to get alms from them (J.ii.282). The Visuddhi Magga (403) relates a story of how once, when Kassapa was begging for alms in Rājagaha, in the company of the Buddha, on a festival day, five hundred maidens were going to the festival carrying cakes, "round like the moon." They saw the Buddha but passed him by, and gave their cakes to Kassapa. The Elder made all the cakes fill just his single bowl and offered it to the Buddha (This is probably the incident referred to at Vsm.68). Sāriputta seems to have held Kassapa in great esteem, and the Kassapa Samyutta contains two discussions between them: one on the necessity for zeal and ardour in the attainment of Nibbāna (S.ii.195f), and the other on the existence of a Tathāgata after death (S.ii.222f). This regard was mutual, for when Kassapa saw the great honour paid to Sāriputta by the devas he rejoiced greatly and broke forth into song (Thag.vs.1082 5). Kassapa lived to be very old, and, when he died, had not lain on a bed for one hundred and twenty years. DA.ii.413; AA.ii.596; he was one hundred and twenty at the time of the First Recital (SA.ii.130). According, to northern sources, Kassapa did not die; he dwells in the Kukkutagiri Mountains, wrapt in samādhi, awaiting the arrival of Metteyya Buddha (Beal, op. cit., ii.142f.). A tooth of Mahā Kassapa was enshrined in the Bhīmatittha vihāra in Ceylon (Cv.lxxxv.81). He is several times referred to in the Jātakas. Thus, he was the father in the Gagga Jātaka (ii.17), the brahmin in the Kurudhamma (ii.381), one of the devaputtas in the Kakkāru (iii.90), Mendissara in the Indriya (iii.469), and in the Sarabhanga (v.151), the father in the Padakusalamānava (iii.514), the teacher in the Tittira (iii.545), Mātali in the Bīlārakosiya (iv.69), one of the seven brothers in the Bhissa (iv.314), the bear in the Pañcuposatha (iv.332), the chaplain in the Hatthipāla (iv.491), Vidhura in the Sambhava (v.67), the senior ascetic in the Sankhapāla (v.177), Kulavaddhana setthi in the Cullasutasoma (v.192), Suriya in the Sudhābhojana (v.412), the tree sprite in the Mahāsutasoma (v.511), the father in the Sāma (vi.95), and Sūra Vāmagotta in the Khandahāla (vi.157). Mahā Kassapa was so called to distinguish him from other Kassapas (BuA.42; chiefly Kumāra Kassapa, VibhA.60), and also because he was possessed of great virtues (mahanti hi sīlakkhanda hi Samannāgatattā)." [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 Dhammāsoka: Asoka (Sanskrit: अशोक/Aśoka, Chinesisch: 阿育王, Vietnamesisch: A-dục vương, Japanisch: アショーカ王) (304 – 232 v. Chr.): Zur Verteilung der Reliquien siehe: Mahāvaṃsa, Kapitel 17.

Über Asoka kann man sich heutzutage sogar auf Alemannisch informieren:

"Aschoka (Sanskrit, अशोक, Aśoka) isch e König us de altindische Dynastie vode Maurya gsii. Er het öppe vo 270 v. Chr.–235 v. Chr. über de gröst Tail vom hütige Indie regiert. Er gilt als aine vode wichtigste Herrscher vom alte Indie und und het entschaidend ade Verbraitig vom Buddhismus bitrait. Nochdem er vo sim Vatter Binduasara d Herrschaft übernoo het, het er mit allne Mittel sis Riich uusgwiitet. Doch nochde bluetige Unterwerfig vo Kalinga im hütige Orissa isch er ine Krise ghait, well er gsee het, ass de Chrieg sovill Elend und Schmerze brocht het. Druf abe het er sich em Buddhismus zugwendet und het uf witeri Chriegszüüg verzichtet und de Friede und soziali Wohlfahrt i sim Rich gfördertet. Er het nöd nu Champf und Chrieg verbote, sondern au bluetigi Tieropfer und isch dezue für vegetarischi Ernährig iitrete. D Tate und Denkwiis vom Aschoka sind i vilne Felsinschrifte überlieferet, won über halb Indie vertailt sind. De Aschoka het mit de benochberte Herrscher fridliche Beziehige ufbaut und buddhistischi Missionare i ali Welt gschickt, so is Perserriich vode Seleukide und uf Ägypte und Makedonie. D Insel Sri Lanka isch unter sinere Herrschaft buddhistisch worde. Im Joor 253 v. Chr. oder 250 v. Chr. het er e buddhistisches Konzil iberuefe." [Quelle: http://als.wikipedia.org/wiki/Ashoka. -- Zugriff am 2006-07-24]

³ Rājagaha (Chinesisch: 王舍城): heute Rājgir in Bihar

⁴ Ajātasattu (Sanskrit: Ajātaśatru, Chinesisch: 阿闍世, Tibetisch: མ་སྐྱེས་དགྲ་, Vietnamesisch: A-xà-thế, Japanisch: アジャータシャトル): König von Magadha ca. 494-462 v. Chr.

23 Mahādhātunidhānaṃ taṃ Dhammāsoko pi bhūpati
Passitvā aṭṭhamaṃ doṇaṃ āṇāpetuṃ matiṃ akā;

23.

Als König Dhammāsoka diese große Aufbewahrungsstätte der Reliquien sah, wollte er auch das achte Doṇa holen lassen.

24 Mahāthūpe nidhānatthaṃ vihitaṃ taṃ jinen' iti
Dhammāsokaṃ nivāresuṃ tattha khīṇāsavā yatī.

24.

Arahant-Asketen hielten Dhammāsoka davon ab: "Dieses Doṇa ist vom Eroberer (Buddha) betimmt worden zur Aufbewahrung im Mahāthūpa."

25 Rāmagāmamhi thūpo tu Gaṅgātīre kato, tato
Bhijji Gaṅgāya oghena; so tu dhātukaraṇḍako
26 Samuddaṃ pavisitvāna dvidhā bhinne jale tahiṃ
Nānāratanapīṭhamhi aṭṭhā rasmisamākulo.

25. - 26.

Der Stūpa am Gangesufer in Rāmagāma aber wurde von einer Gangesflut zerstört. Der Reliquienbehälter kam in den Ozean, die Wasser spalteten sich und er blieb , von Strahlen umgeben, auf einem Sitz auf verschiedenen Edelsteinen stehen.

Abb.: Das Gangesdelta heute
[Bildquelle: NASA/Wikipedia]

27 Nāgā disvā karaṇḍaṃ taṃ Kāḷanāgassa rājino
Mañjerikanāgabhavanaṃ upagamma nivedayuṃ

27.

Als Nāga¹ den Reliquienbehälter sahen, gingen sie ins Nāgareich Mañjerika² und berichteten es dem König Kāḷanāga³.

Kommentar:

¹ Nāga: siehe oben zu Vers 18f.

² Mañjerika

"Mañjerika The name of the Nāga kingdom (Nāgabhavana). It is five hundred leagues in extent and is the residence of Mahākāla, the Nāga king (J.i.72; J.vi.264; BuA.239). When the urn containing the Buddha’s relics, deposited in Rāmagāma, was washed away, it was taken to the Mañjerika Nāgabhavana, and remained there till taken by Sonuttara to be enshrined in the Mahā Thūpa. Mhv.xxxi.27; see also J.R.A.S. 1885, p. 220." [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 Kāḷanāga

"Mahākāla A Nāga 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.]

28 Dasakoṭisahassehi gantvā nāgehi so tahiṃ
Dhātū tā abhipūjento netvāna bhavanaṃ sakaṃ

28.

Dieser ging mit 100.000.000.000 Nāga's dort hin und brachte die Reliquien feierlich in sein Reich.

Abb.: Nāga: Seeschlange, Sabang, Philippinen
[Bildquelle: nathanmesser. -- http://www.flickr.com/photos/nathanmesser/16622048/. -- Creative Commons Lizenz (Namensnennung, keine Bearbeitung, keine kommerzielle Nutzung). -- Zugriff am 2006-07-25]

29 Sabbaratanamayaṃ thūpaṃ tassopari gharaṃ tathā
Māpetvā saha nāgehi sadā pūjesi sādaro.

29.

Er baute darüber einen Stūpa ganz aus Juwelen und über diesen ein Haus. Zusammen mit den Nāga's verehrte er die Reliquien ständig hochachtungsvoll.

30 Ārakkhā mahatī tattha, gantvā dhātū idhānaya;
Suve dhātunidhānaṃ hi bhūmipālo karissati

30.

Dort ist eine starke Wache aufgestellt. Geh hin und bringe die Reliquien her,¹ denn morgen wird der König die Reliquien im Schrein aufbewahren."²

Kommentar:

¹ angesprochen ist der Thera Soṇuttara

² hier endet die in Vers 17 begonnene Unterrichtung Soṇuttaras durch die Mönchsgemeinde

31 Iccevaṃ saṅghavacanaṃ sutvā sadhū ti so pana
Gantabbakālaṃ pekkhanto pariveṇam agā sakaṃ.

31.

Als er diese Worte der Mönchsgemeinde vernommen hatte, sagte er "Gut!" und ging in seine eigene Mönchsbehausung und erwartete die Zeit zum Gehen.

32 Bhavissati suve dhātunidhānan ti mahīpati
Cāresi nagare bheriṃ sabbakiccavidhāyakaṃ

32.

Der König ließ in der Stadt die Trommel¹ herumgehen und ausrufen "Morgen werden die Reliquien im Schrein aufbewahrt" und ließ so alles Notwendige anordnen.

Kommentar:

¹ Trommel (bheri)

Abb.: Bheri, Ceylon, um 1850

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

33 Nagaraṃ sakalañ ceva idhāgāmiñ ca añjasaṃ
Alaṅkārayi sakkaccaṃ nāgare ca vibhūsayi

33.

Er ließ die ganze Stadt und die hierher (zum Mahāvihāra) führende Straße angemessen schmücken. Er ließ die Stadtbewohner sich schön herausputzen.

34 Sakko devanam indo ca Laṅkādīpam asesakaṃ
Āmantetva Vissakammaṃ alaṅkārayi nekadhā

34.

Der Götterkönig Sakka¹ beauftragte Vissakamma², die ganze Insel Laṅkā vielfältig zu schmücken.

Kommentar:

¹ Sakka (Sanskrit: Śakra, Chinesisch: 帝釈天)

"Śakra (Sanskrit) or Sakka (Pāli) is the ruler of the Heaven of the Thirty-three gods in Buddhist cosmology. His full title is Śakro devānām indraḥ (Pāli: Sakko devānaṃ indo "Śakra, lord of the gods"). Śakra is sometimes identified with the Vedic deity Indra, but has a different name (although Sanskrit indra, Pāli inda is sometimes used as an epithet in the sense "lord"). In Buddhist texts, Śakra's myth and character are very different from those of Indra. In Hindu texts, Śakra is sometimes named as one of the twelve Ādityas. Śakra rules the heaven of the Thirty-three gods, which is located on the top of Mount Sumeru (cf. Meru), imagined to be the polar center of the physical world, around which the Sun and Moon revolve. The heaven of the Thirty-three is the highest of the heavens which is in direct contact with the Earth. Like the other deities of this heaven, Śakra is long-lived but mortal. When one Śakra dies, his place is taken by another deity who becomes the new Śakra. Buddhist stories about Śakra (past or present) are found in the Jātaka stories and in several sutras, particularly in the Saṃyutta Nikāya. Śakra is married to Sujā, daughter of the chief of the Asuras, Vemacitrin (Pāli Vepacitti). Despite this relationship, a state of war generally exists between the Thirty-three gods and the Asuras, which Śakra manages to resolve with minimal violence and no loss of life. In the Chinese Buddhist tradition, Śakra's birthday each year is celebrated on the ninth day of the first lunar month of the Chinese calendar (usually in February). Chinese Buddhists sometimes identify Śakra with the Jade Emperor (玉皇) in Chinese mythology. Śakra is mentioned in many Buddhist sūtras, and is often shown consulting the Buddha on questions of morality. Together with Brahmā, he is considered a protector of the Buddhist religion." [Quelle: http://en.wikipedia.org/wiki/Shakra. -- Zugriff am 2006-07-25]

² Vissakamma

Abb.: Viśvakarma / Zeichnung von Dēvasurēndra Muhandiram

[Quelle der Abb.: Commaraswamy, 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. -- Plate XXI.]

"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 Visvakarma 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.]

35 Nagarassa catudvāre vatthabhattādikāni so
Mahājanopabhogatthaṃ ṭhapāpesi narādhipo.

35.

An den vier Stadttoren ließ der König Kleidung, Speisen usw. zum Gebrauch durch das Volk auslegen.

36 Uposathe paṇṇarase aparaṇhe sumānaso
Paṇḍito rājakiccesu sabbālaṅkāramaṇḍito
37 Sabbāhi nāṭakitthihi yodhehi sāyudhehi ca
Mahatā ca baloghena hatthivājirathehi ca
38 Nānāvidhavibhūsehi sabbato parivārito
Āruyha surathaṃ aṭṭhā susetacatusindhavaṃ.

36. - 38.

Nachmittags am Vollmondtag bestieg der König den schönen Wagen, der von vier ganz weißen Sindhu-Pferden¹ gezogen wurde. Der König war was die königlichen Pflichten angeht ein Gelehrter. Er hatte seinen ganzen Schmuck an und war auf allen Seiten von allen Tanzfrauen², bewaffneten Kriegern,  einer großen Heermacht, von verschiedenartig geschmückten Elefanten³, Pferden und Wagen umgeben.

Kommentar:

¹ Sindhu-Pferd: Pferd aus der Indusregion, galten als die besten Pferde.

Abb.: Kein Sindhava, sondern ein Lipizzaner
[Bildquelle: Srdjan Živulovič. -- ©Government Public Relations and Media Office, Slovenia. -- http://www.uvi.si/eng/slovenia/photos/heritage/034/index.html. -- Zugriff am 2006-07-25]

² Tanzfrauen

Abb.: Tänzerinnen, Ampara, 2005
[Bildquelle: amparabill. -- http://www.flickr.com/photos/billbarkle/25138749/. -- Creative Commons Lizenz (Namensnennung, keine Bearbeitung, keine kommerzielle Nutzung). -- Zugriff am 2006-07-25]

Abb.: Perahera, Badulla, 2005
 [Bildquelle: amparabill. -- http://www.flickr.com/photos/billbarkle/15217055/. -- Creative Commons Lizenz (Namensnennung, keine Bearbeitung, keine kommerzielle Nutzung). -- Zugriff am 2006-07-25]

³ geschmückte Elefanten

Abb.: Elefant bei Perahera, Kandy, 2005
[Bildquelle: indi.ca. -- http://www.flickr.com/photos/indi/36102289/. -- Creative Commons Lizenz (Namensnennung). -- Zugriff am 2006-07-25]

39 Bhūsitaṃ Kaṇḍulaṃ hatthiṃ kāretvā purato subhaṃ
Suvaṇṇacaṅgoṭadharo setacchattassa heṭṭhato.

39.

39.

Da stand er, den schönen geschmückten Elefanten Kaṇḍula¹ vor sich, der einen goldenen Reliquienbehälter unter einem weißen Schirm trug.

Kommentar:

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

Abb.: Elefant mit Reliquienbehälter (Hl. Zahn), Perahera, Kandy, 2005
[Bildquelle: indi.ca. -- http://www.flickr.com/photos/indi/36102709/. -- Creative Commons Lizenz (Namensnennung). -- Zugriff am 2006-07-25]

"Kaṇḍula. The state-elephant of Dutthagāminī. He was of the Chaddanta race, and was left by his mother and discovered by a fisherman, Kandula, after whom he was named. Mhv.xxii.62f. He grew up to be of great strength. When Dutthagāminī's father died, his younger son, Tissa, took possession of the queen-mother and of Kandula, the state-elephant, and fled, but in the battle between the brothers, Kandula shook himself free from Tissa and went over to Dutthagāminī, whom he served to the end of his life. Kandula took a prominent part in the campaign against the Damilas, distinguishing himself particularly in the siege of Vijitapura (Mhv.xxiv.15, 89). In the single combat between Elāra and Dutthagāminī. Kandula attacked Elāra's elephant, Mahāpabbata, and disabled him (Mhv.xxv.5-83). It is said that once the warrior Nandhimitta seized Kandula by his tusks and forced him on to his haunches, and Kandula nursed a grudge against him until Nandhimitta rescued him from being crushed under a gate-tower which fell on him during his attack on Vijitapura. Mhv.xxv.22, 39f.; see also Dpv.xviii.53; Mbv.133." [Quelle: Malalasekera, G. P. <1899 - 1973>: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- 2 vol. -- 1163, 1370 S. -- ISBN 0860132692. -- s. v.]

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

40 Aṭṭhuttarasahassāni nāgaranāriyo subhā
Supuṇṇaghaṭabhūsāyo taṃ rathaṃ parivārayuṃ.

40.

1008 schöne Städterinnen, mit wohlgefüllten Töpfen geschmückt, umgaben den Wagen.

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)

² mit wohgefüllten Töpfen: voll wohlriechendem Wasser

Abb.: "Mit wohlgefüllten Töpfen": Perahera, Badulla, 2005
[Bildquelle: amparabill. -- http://www.flickr.com/photos/billbarkle/15217382/. -- Creative Commons Lizenz (Namensnennung, keine Bearbeitung, keine kommerzielle Nutzung). -- Zugriff am 2006-07-25]

41 Nānāpupphasamuggāni tatheva daṇḍadīpikā
Tattakā tattakā eva dhārayitvāna itthiyo.

41.

Und ebenso viele Frauen, die Körbe mit verschiedenen Blumen trugen, und ebensoviele Frauen, die Fackeln trugen.

42 Aṭṭhuttarasahassāni dārakā samalaṅkatā
Gahetvā parivāresuṃ nānāvaṇṇadhaje subhe.

42.

1008 geschmückte Knaben mit schönen verschiedenfarbigen Fahnen umgaben den Wagen des Königs.

43 Nānāturiyaghosehi anekehi tahiṃ tahiṃ
Hatthassarathasaddehi bhijjante viya bhūtale
44 Yanto Mahāmeghavanaṃ siriyā so mahāyaso
Yanto Nandanavanaṃ devarājā rājā va sobhatha.

43.

Es war als ob die Erde bersten würde unter dem vielen Getön verschiedener Musikinstrumente und dem Lärm von Elefanten, Pferden und Wagen als der ruhmreiche König zum Mahāmeghavana¹ zog und an Pracht glänzte wie der Götterkönig, der zum Lusthain (Nandavana)² zieht.

Abb.: "Getön verschiedener Musikinstrumente": Kandiyan dance, 2006
[Bildquelle: kalyan3. -- http://www.flickr.com/photos/kalyan3/109950711/. -- Creative Commons Lizenz (namensnennung, keine kommerzielle Nutzung). -- Zugriff am 2006-07-25]

Kommentar:

¹ Mahāmeghavana

Abb.: Lage des Mahāmeghavana in Anurādhapura

[Quelle der Abb.: Mahânâma <5. Jhd. n. Chr.>: The Mahavamsa or, The great chronicle of Ceylon / translated into English by Wilhelm Geiger ... assisted by Mabel Haynes Bode ... under the patronage of the government of Ceylon. -- London : Published for the Pali Text Society by H. Frowde, 1912. -- 300 S. -- (Pali Text Society, London. Translation series ; no. 3). -- S. 136.]

"Mahāmeghavana A park to the south of Anurādhapura. Between the park and the city lay Nandana or Jotivana. The park was laid out by Mutasīva, and was so called because at the time the spot was chosen for a garden, a great cloud, gathering at an unusual time, poured forth rain (Mhv.xi.2f). Devānampiyatissa gave the park to Mahinda for the use of the Order (Mhv.xv.8, 24; Dpv.xviii.18; Sp.i.81) and within its boundaries there came into being later the Mahā-Vihāra and its surrounding buildings. The fifteenth chapter of the Mahāvamsa (Mhv.xv.27ff) gives a list of the chief spots associated with the religion, which came into existence there. Chief among these are the sites of the Bodhi tree, the thirty two mālakas, the Catussālā, the Mahā Thūpa, the Thūpārāma, the Lohapāsāda, and various parivenas connected with Mahinda: Sunhāta, Dīghacankamana, Phalagga, Therāpassaya, Marugana and Dīghasandasenāpati. Later, the Abhayagīri vihāra and the Jetavanārāma were also erected there. The Mahāmeghavana was visited by Gotama Buddha (Mhv.i.80; Dpv.ii.61, 64), and also by the three Buddhas previous to him. In the time of Kakusandha it was known as Mahātittha, in that of Konagamana as Mahānoma, and in that of Kassapa as Mahāsāgara (Mhv.xv.58, 92, 126). The Mahāmeghavana was also called the Tissārāma, and on the day it was gifted to the Sangha, Mahinda scattered flowers on eight spots contained in it, destined for future buildings, and the earth quaked eight times (Mhv.xv.174). This was on the day of Mahinda's arrival in Anurādhapura. The first building to be erected in the Mahāmeghavana was the Kālapāsāda parivena (q.v.) for the use of Mahinda. In order to hurry on the work, bricks used in the building were dried with torches (Mhv.xv.203). The boundary of the Mahāmeghavana probably coincided with the sīmā of the Mahāvihāra, but it was later altered by Kanitthatissa, when he built the Dakkhina vihāra. Mhv.xxxvi.12. For a deposition of the various spots of the Mahāmeghavana see Mbv.137." [Quelle: Malalasekera, G. P. <1899 - 1973>: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- 2 vol. -- 1163, 1370 S. -- ISBN 0860132692. -- s. v.]

² Nandanavana: "Lusthain"

"Nandanavana The chief of the parks in Tāvatimsa, where the inhabitants of Tāvatimsa, headed by Indra, go for their amusement. (E.g., DhA.ii.266; A.iii.40; J.vi.240; VvA.7, 34, 61, etc.; PvA.173, 176, 177, etc.; Mtu.i.32, etc.). Cakkavatti kings are born in Tāvatimsa after death and spend their time in Nandanavana (S.v.342). It is said (E.g., J.i.49) that there is a Nandanavana in each deva world. The devas go there just before their death and disappear in the midst of their revels. Thus, the Bodhisatta went to Nandanavana in the Tusita world before his "descent" into Mahāmāyās womb (J.i.50; see also J.vi.144). In Nandanavana is a lake called Nandana (J.ii.189) and evidently also a palace called Ekapundarīkavimāna (MT.568). Nandanavana was so called because it awoke delight in the hearts of all who visited it (J.v.158). Sometimes ascetics, like Nārada (Ibid.,392), possessed of great iddhi-power, would spend their siesta in the shadow of the grove." [Quelle: Malalasekera, G. P. <1899 - 1973>: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- 2 vol. -- 1163, 1370 S. -- ISBN 0860132692. -- s. v.]

45 Rañño niggamanārambhe mahāturiyaravaṃ pure
Pariveṇe nisinno va sutvā Soṇuttaro yati
46 Nimujjitvā pathaviyā gantvāna nāgamandiraṃ
Nāgarājassa purato tattha pāturahū lahuṃ.

45. - 46.

Als Asket Soṇuttara in seiner Mönchsbehausung den großen Lärm der Musik in der Stadt hörte, als der König sich in Bewegung setzte, tauchte er in die Erde ein¹, ging zum Palast der Nāga's und erschien dort in kürzester Zeit vor dem Nāgakönig.

Kommentar:

¹ "tauchte in die Erde ein": denn das Nāgareich Mañjerika liegt unter dem Berg Sineru.

47 Vuṭṭhāya abhivādetvā pallaṅke taṃ nisīdiya
Sakkaritvāna nāgindo pucchi āgatadesakaṃ.

47.

Der Nāgakönig stand auf, begrüßte Soṇuttara, bot ihm einen Sitz an, verehrte ihn und fragte ihn, woher er komme.

48 Tasmiṃ vutte atho pucchi therāgamanakāraṇaṃ;
Vatvādhikāraṃ sabbaṃ so saṅghasandesam abravi.

47.

Der Thera sagte ihm das, dann fragte ihn der König nach dem Grund seines Kommens. Er nannte ihm das Anliegen und überbrachte ihm die ganze Botschaft der Mönchsgemeinde:

49 Mahāthūpe nidhānatthaṃ buddhena vihitā idha
Tava hatthagatā dhātū, dehi tā kira me tuvaṃ.

49.

"Die Reliquien, die sich in  deinem Besitz befinden, sind von Buddha dazu bestimmt worden, dass sie im Mahāthūpa aufbewahrt werden. Gib sie mir also!"

50 Taṃ sutvā nāgarājā so atīva domanassiko
Pahu ayaṃ hi samaṇo balakkārena gaṇhituṃ
51 Tasmā aññattha netabbā dhātuyo iti cintiya
Tattha ṭhitaṃ bhāgineyyaṃ ākārena nivedayi.

50. - 51.

Als er das hörte, war der Nāgakönig äußerst betrübt. Er überlegte, dass der Asket fähig war, die Reliquien mit Gewalt wegzunehmen´, und dass sie deshalb weggebracht werden müssten. Er gab seinem seinem dort anwesenden Schwestersohn einen entsprechenden Wink.

52 Nāmena Vāsuladatto jānitvā tassa iṅgitaṃ
Gantvā taṃ cetiyagharaṃ gilitvā taṃ karaṇḍakaṃ

52.

Dieser, sein Name war Vāsuladatta, verstand den Wink und ging zum Cetiya-Gebäude und schluckte den Reliquienbehälter.

53 Sinerupādaṃ gantvāna kuṇḍalāvattako sayi.
Tiyojanasataṃ dīgho bhogo, yojanavaṭṭavā.

53.

Dann ging er zum Fuß des Sineru¹, und legte sich zusammengerollt hin. Die Rolle war 300 Yojana² lang und hatte einen Umfang von einem Yojana. 

Kommentar:

¹ Sineru

Abb.: Sineru, Wat Sakhet (วัดสระเกศ), Bangkok, Thailand
[Bildquelle. Wikipedia]

"Erläuterung zu obigem Bild Dieses Bild zeigt die rechte Hälfte der Westwand im Bot (โบสถ) des Wat Sakhet, Bangkok. Dargestellt ist hier direkt hinter der Haupt-Buddha-Statue sozusagen der Querschnitt durch den buddhistischen Kosmos. In der linken Bildhälfte ist der Berg Meru, ganz oben liegt Indras Palast. Die sieben Bergketten sind hier wie Säulen dargestellt, gekrönt vom Palast einer Gottheit. Rechts unten ist der Große Salzozean mit zwei der Kontinente zu sehen. Oben auf rotem Hintergrund schweben die Paläste der Devata. Der weiß umrundete Kreis in der Mitte rechts ist die Sonne, hier dargestellt als Sonnen-Wagen, der von mythischen Fabeltieren gezogen wird. Eine ähnliche Malerei ist auch in der Kapelle des Smaragd-Buddha (พระแก้วมรกต) (im Wat Phra Kaeo [วัดพระแก้ว] in Bangkok) zu bewundern." [Quelle: http://de.wikipedia.org/wiki/Meru_%28Mythologie%29. -- Zugriff am 2006-07-24]

 

"Sineru A mountain, forming the centre of the world. It is submerged in the sea to a depth of eighty four thousand yojanas and rises above the surface to the same height. It is surrounded by seven mountain ranges - Yugandhara, Isadhara, Karavīka, Sudassana, Nemindhara, Vinataka and Assakanna (SNA.ii.443; Sp.i.119; Vsm.206; cp. Mtu.ii.300; Dvy.217; it is eighty thousand leagues broad, A.iv.100). On the top of Sineru is Tāvatimsa (SNA.ii.485f), while at its foot is the Asurabhavana of ten thousand leagues; in the middle are the four Mahādīpā with their two thousand smaller dīpā. (The Asurabhavana was not originally there, but sprang up by the power of the Asuras when they were thrown down from Tāvatimsa, DhA.i.272; see, e.g., SNA.i.201). Sineru is often used in similes, its chief characteristic being its un-shake ability (sutthuthapita) (E.g., SN. vs.683). It is also called Meru or Sumeru (E.g., Cv.xlii.2), Hemameru (E.g., Cv.xxxii.79) and Mahāneru (M.i.338; also Neru, J.iii.247). Each Cakkavāla has its own Sineru (A.i.227; v.59), and a time comes when even Sineru is destroyed (S.iii.149). When the Buddha went to Tāvatimsa, he covered the distance there from the earth in three strides he set his right foot down on the top of Yugandhara and his left on Sineru, the next step brought him to Tāvatimsa, the whole distance so covered being sixty eight hundred thousand leagues. DhA.iii.216." [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.]

"Sumeru (Sanskrit) or Sineru (Pāli) is the name of the central world-mountain in Buddhist cosmology. Etymologically, the proper name of the mountain is Meru (Pāli Neru), to which is added the approbatory prefix su-, resulting in the meaning "excellent Meru" or "wonderful Meru". The concept of Sumeru is closely related to the Hindu mythological concept of a central world mountain, called Meru, but differs from the Hindu concept in several particulars. According to Vasubandhu's Abhidharmakośabhāṣyam, Sumeru is 80,000 yojanas tall. The exact measure of the yojana is uncertain, but some accounts put it at about 24,000 feet, or approximately 4 1/2 miles. It also descends beneath the surface of the surrounding waters to a depth of 80,000 yojanas, being founded upon the basal layer of Earth. Sumeru is often used as a simile for both size and stability in Buddhist texts. Sumeru is said to be shaped like an hourglass, with a top and base of 80,000 yojanas square, but narrowing in the middle (i.e., at a height of 40,000 yojanas) to 20,000 yojanas square. Sumeru is the polar center of a mandala-like complex of seas and mountains. The square base of Sumeru is surrounded by a square moat-like ocean, which is in turn surrounded by a ring (or rather square) wall of mountains, which is in turn surrounded by a sea, each diminishing in width and height from the one closer to Sumeru. There are seven seas and seven surrounding mountain-walls, until one comes to the vast outer sea which forms most of the surface of the world, in which the known continents are merely small islands. The known world, which is located on the continent of Jambudvīpa, is directly south of Sumeru. The dimensions stated in the Abhidharmakośabhāṣyam are shown in the table below: Name Width Height/Depth Sumeru (Sineru) mountain 80,000 yojanas 80,000 yojanas Sea 80,000 yojanas 80,000 yojanas Yugandhara mountains 40,000 yojanas 40,000 yojanas Sea 40,000 yojanas 40,000 yojanas Iṣadhara (Isadhara) mountains 20,000 yojanas 20,000 yojanas Sea 20,000 yojanas 20,000 yojanas Khadiraka (Karavīka) mountains 10,000 yojanas 10,000 yojanas Sea 10,000 yojanas 10,000 yojanas Sudarśana (Sudassana) mountains 5,000 yojanas 5,000 yojanas Sea 5,000 yojanas 5,000 yojanas Aśvakarṇa (Assakaṇṇa) mountains 2,500 yojanas 2,500 yojanas Sea 2,500 yojanas 2,500 yojanas Vinadhara (Vinataka) mountains 1,250 yojanas 1,250 yojanas Sea 1,250 yojanas 1,250 yojanas Nimindhara (Nemindhara) mountains 625 yojanas 625 yojanas Outer Sea 32,000 yojanas relatively shallow Cakravāḍa (Cakkavāḷa) mountains (circular edge of the world) 312.5 yojanas 312.5 yojanas The 80,000 yojana square top of Sumeru constitutes the "heaven" (devaloka) of the Thirty-three gods, which is the highest plane in direct physical contact with the earth. The next 40,000 yojanas below this heaven consist of sheer precipice, narrowing in like an inverted mountain until it is 20,000 yojanas square at a heigh of 40,000 yojanas above the sea. From this point Sumeru expands again, going down in four terraced ledges, each broader than the one above. The first terrace constitutes the "heaven" of the Four Great Kings, and is divided into four parts, facing north, south, east and west. Each section is governed by one of the Four Great Kings, who faces outward toward the quarter of the world that he supervises. 40,000 yojanas is also the height at which the Sun and Moon circle Sumeru in a clockwise direction. This rotation explains the alteration of day and night; when the Sun is north of Sumeru, the shadow of the mountain is cast over the continent of Jambudvīpa, and it is night there; at the same time it is noon in the opposing northern continent of Uttarakuru, dawn in the eastern continent of Pūrvavideha, and dusk in the western continent of Aparagodānīya. Half a day later, when the Sun has moved to the south, it is noon in Jambudvīpa, dusk in Pūrvavideha, dawn in Aparagodānīya, and midnight in Uttarakuru. The next three terraces down the slopes of Sumeru are each longer and broader by a factor of two. They contain the followers of the Four Great Kings, namely nāgas, yakṣas, gandharvas, and kumbhāṇḍas. The names and dimensions of the terraces on the lower slopes of Sumeru are given below: Name Height above the sea Breadth Length (on one side) Cāturmahārājika 40,000 yojanas 2,000 yojanas 24,000 yojanas Sadāmada 30,000 yojanas 4,000 yojanas 32,000 yojanas Mālādhara 20,000 yojanas 8,000 yojanas 48,000 yojanas Karoṭapāni 10,000 yojanas 16,000 yojanas 80,000 yojanas Below Sumeru, in the seas around it, is the abode of the Asuras who are at war with the Thirty-three gods." [Quelle: http://en.wikipedia.org/wiki/Sineru. -- Zugriff am 2006-07-24]

"Mount Meru or Mount Sumeru is a sacred mountain in Hindu and Buddhist mythology considered to be the center of the universe. It is believed to be the abode of Brahma and other deities of both religions. The mountain is said to be 80,000 leagues (450,000 km) high and located in Jambudvipa, one of the continents on earth in Hindu mythology. Many Hindu temples, including Angkor Wat, the principal temple of Angkor in Cambodia, have been built as symbolic representations of the mountain. Legends Mount Meru finds mention innumerable times in Hindu mythology. Some of the better-known legends are recounted here. Meru, Vayu and Lanka Legends say that Mount Meru and the wind god Vayu were good friends. However, the sage Narada approached Vayu and incited him to humble the mountain. Vayu blew with full force for one full year, but Meru was shielded by Garuda with his wings. However, after a year Garuda took respite for some time. Taking advantage of this opportunity, Vayu increased its force. Thus the apex of the mountain was broken and it fell into the sea and created the island of Sri Lanka. Meru, Agastya and the Vindhya mountains Another legend well-known to this day in India, is regarding the daily circumnambulation of the sun around mount Meru, and involves the sage Agastya. The legend goes thus: The Vindhya mountains that separate north and south India from each other once showed a tendency to grow so high as to obstruct the usual trajectory of the sun. This was accompanied by increasing vanity on the part of that mountain range, which demanded that Surya, the sun-God, circumnambulate the Vindhya mountains daily, just as he does Mount Meru (identified by some as being the north pole). The need arose to subdue, by guile, the Vindhyas, and Agastya was chosen to do that. Agastya journeyed from north to south, and on the way encountered the now impassable Vindhya mountains. He asked the mountain range to facilitate his passage across to the south. In reverence for so eminent a sage as Agastya, the Vindhya mountains bent low enough to enable the sage and his family to cross over and enter south India. The Vindhya range also promised not to increase in height until Agastya and his family returned to the north. Agastya settled permanently in the south, and the Vindhya range, true to its word, never grew further. Thus, Agastya accomplished by guile something that would have been impossible to accomplish by force. Beliefs The legends, puranas and Hindu epics frequently state that Surya, the sun-God, circumnambulates Mount Meru every day. In late 19th c. when it was believed that Aryans may have had their original home Urheimat in North Europe, it was thought that Mount Meru may actually refer to the north pole. Some beliefs, local to that area of the Himalayas, associate mythical Mount Meru with a mountain called Kailasa near the Lake Manasarovar in Tibet. For the equivalent central mountain in Buddhist cosmology, see Sumeru." [Quelle: http://en.wikipedia.org/wiki/Mount_Meru_%28Mythology%29. -- Zugriff am 2006-07-24]

² Yojana: 1 Yojana = ca. 11 km. Die Schlange war also ca. 3.300 km lang und hatte zusammengerollt einen Durchmesser von ca. 3,5 km.

Abb.: "zusammengerollt": Der Nāgakönig Mucalinda gibt dem Buddha ein Dach, Sukothai (สุโขทัย), Thailand
[Bildquelle: Wikipedia]

54 Anekāni sahassāni māpetvāna phaṇāni ca;
Dhūmāyati pajjalati sayitvā so mahiddhiko

54.

Der Wundermächtige schuf viele tausend Hauben und spuckte im Liegen Rauch und Feuer.

Abb.: Haube der indischen Kobra (Naja naja)
[Bildquelle: Wikipedia]

55 Anekāni sahassāni attanā sadise ahī
Māpayitvā sayāpesi samantā parivārite.

55.

Er schuf viele tausend ihm ähnliche Schlangen und ließ sie im Kreis um sich herum liegen.

56 Bahū nāgā ca deva ca osariṃsu tahiṃ tadā.
Yuddhaṃ ubhinnaṃ nāgānaṃ passissāma mayaṃ iti.

56.

Dann stiegen viele Nāga und Götter dorthin hinab, um den Kampf der beiden Nāga's¹ zu sehen.

Komentar:

¹ nämlich des Nāga Vāsuladatta und des Mönchs Soṇuttara. Nāga (Kobra, Elefant) wird im übertragenen Sinn als Bezeichnung für herausragende Persönlichkeiten verwendet.

57 Mātulo bhāgineyyena haṭā tā dhātuyo iti
Ñatvāha theraṃ taṃ dhātu natthi me santike iti.

57.

Als der Mutterbruder wusste, dass der Schwestersohn die Reliquien weggebracht hatte, sagte er dem Thera, dass sich bei ihm keine Reliquie befindet.

58 Ādito pabhutī thero tāsaṃ dhātunam āgamaṃ
Vatvāna nāgarājaṃ taṃ dehi dhātu ti abravi.

58.

Der Thera erzählte dem Nāga-König die Geschichte vom Kommen der Reliquie von Anfang an und sagte dann: "Gib mir diese Reliquie!"

59 Aññathā saññapetuṃ taṃ theraṃ so uragādhipo
Ādāya cetiyagharaṃ gantvā taṃ tassa vaṇṇayi:

59.

Um den Thera auf eine andere Weise zu überzeugen, ging der Schlangenkönig mit ihm zum Cetiya-Gebäude und pries ihm dieses:

60 Anekadhā anekehi ratanehi susaṅkhataṃ
Cetiyaṃ cetiyagharaṃ passa bhikkhu sunimmitaṃ;

"Mönch, sieh dieses Cetiya, das auf vielerlei Weise aus vielen Juwelen wohl gebildet ist, und das wohlgebaute Cetiya-Gebäude!

61 Laṅkadīpamhi sakale sabbāni ratanāni pi
Sopānante pāṭikam pi nāgghant' aññesu kā kathā

61.

Alle Juwelen auf der ganzen Insel Laṅkā sind nicht so viel wert wie der "Mondstein"¹ am Fuß der Treppe. Was braucht man da noch über das andere sprechen!

Kommentar:

¹ pāṭikā: die Steinplatte am Fuß einer Treppe, der "Moonstone"

Abb.: pāṭikā: Treppe mit "Mondstein", Polonnaruwa, ca. 12. Jhdt.
[Bildquelle: Prince Roy. -- http://www.flickr.com/photos/princeroy/46717687/. -- Creative Commons Lizenz (Namensnennung). -- Zugriff am 2006-07-25]

Abb.: 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]

62 Mahāsakkāraṭhānamhā appasakkaraṭhānakaṃ
Dhātūnaṃ nayanaṃ nāma na yuttaṃ bhikkhu vo idaṃ.

62.

Mönch, es ziemt sich nicht, dass ihr die Reliquien von einem Ort, wo sie sehr verehrt werden, zu einem Ort bringt, wo sie weniger verehrt werden."

63 Saccābhisamayo nāga tumhākaṃ hi na vijjati
Saccābhisamayaṭṭhānaṃ netuṃ yuttaṃ hi dhātuyo.

63.

"Nāga, bei euch gibt es klein volles Verständnis der vier edlen Wahrheiten, deshalb ziemt es sich, die Reliquien an einen Ort zu bringen, wo es volles Verständnis der vier edlen Wahrheiten gibt.

64 Saṃsāradukkhamokkhāya uppajjanti tathāgatā,
Buddhassa cetthādhippāyo, tena nessāma dhātuyo.

64.

Wahrheitsfinder entstehen zur Erlösung vom Leid des Wanderns durch die Wiedergeburten¹. Darauf ist Buddhas Absicht gerichtet. Darum werden wir die Reliquien mitnehmen.

Kommentar:

¹ saṃsāra

"saṃsāra eig. ‘Beständiges Wandern, Daseinswanderung, Kreislauf des Daseins oder der Wiedergeburten', ist die Bezeichnung des ewig rastlosen, auf- und niederwogenden Meeres des Daseins, des scheinbar unauflöslichen Prozesses des immer wieder und wieder Geborenwerdens, Alterns, Leidens und Sterbens. Genauer gesagt: der saṃsāra ist die ununterbrochene Kette der von Augenblick zu Augenblick beständig wechselnden, durch unabsehbare Zeiten hindurch sich aneinander reihenden geistigen und körperlichen Daseinserscheinungen." [Quelle: Nyanatiloka <Thera> <1878 - 1957>: Buddhistisches Wörterbuch : kurzgefasstes Handbuch der buddhistischen Lehren und Begriffe in alphabetischer Anordnung. -- 5. Aufl., (Unveränd. Nachdr. der 2., rev. Aufl.). -- Stammbach : Beyerlein und Steinschulte, 1999. -- 277 S. ; 18 cm. -- Originaltitel: Buddhist dictionary. -- ISBN: 3-931095-09-6. -- s.v. -- Hier können Sie dieses Werk bestellen: http://www.buddhareden.de/fr-bestellung.htm]

65 Dhātunidhānaṃ ajjeva so hi rājā karissati;
Tasmā papañcam akatvā lahuṃ me dehi dhātuyo

65.

Heute noch wird der Rönig die Niederlegung der Reliquien vornehmen. Gib mir deshalb schnell und unverzüglich die Reliquien!"

66 Nāgo āha sace bhante tuvaṃ passasi dhātuyo
Gahetvā yāhi, taṃ thero tikkhattuṃ taṃ bhaṇāpiya.

66.

Der Nāga sprach: "Ehrwürden, wenn du die Reliquien siehst, nimm sie und geh!" Der Thera ließ ihn das dreimal¹ sagen.

Kommentar:

¹ dreimal: wichtige Entscheidungen werden dreimal bestätigt, um so genügend Bedenkzeit zu geben und unbedachtes Reden auszuschließen.

67 Sukhumaṃ karaṃ māpayitvā thero tattha ṭhito va so
Bhāgineyyassa vadane hattham pakkhippa tāvade
68 Dhātukaraṇḍaṃ ādāya tiṭṭha nāgā ti bhāsiya
Nimujjitvā paṭhaviyaṃ pariveṇamhi uṭṭhahi.

67.

Der Thera blieb dort stehen und schuf eine feine Hand¹, stieß sofort diese Hand ins Maul des Schwestersohns (des Nāgakönigs), nahm den Reliquienbehälter, sprach: "Naga, bleib stehen!", tauchte in die Erde unter und tauchte in seiner Mönchsbehausung wieder auf.

Kommentar:

¹ fein: feinstofflich und/oder so fein, dass sie der Schlange unbemerkt in den Magen greifen kann

69 Nāgarājā gato bhikkhu amhehi vañcito iti.
Dhātuānayanatthāya bhāgineyassa pāhiṇi.

69.

Der Nāgakönig dachte, dass er den Mönch getäuscht habe und dieser darum nun gegangen sei, und sandte nach seinem Schwestersohn, damit er die Reliquien wieder bringe.

70 Bhāgineyyo 'tha kucchimhi apassitvā karaṇḍakaṃ
Paridevamāno āgantvā mātulassa nivedayi.

70.

Als der Schwestersohn darauf den Reliquienbehälter in seinem Bauch nicht fand, ging er zum Mutterbruder und berichtete es ihm wehklagend.

71 Tadā so nāgarājā pi vañcitamha mayaṃ iti
Paridevi; nāgā sabbe pi parideviṃsu pīṇḍitā.

71. Da wehklagte auch der Nāgakönig: "Wir sind betrogen worden!". Auch alle Nāga wehklagten zusammengeballt¹.²

Kommentar:

¹ zusammengeballt:

Abb.: "zusammengeballt", zwar keine Kobras, sondern amerikanische Strumpfbandnattern (Thamnophis sirtalis)
[Bildquelle: GermanPickle. -- http://www.flickr.com/photos/germanpickle/142607162/. -- Creative Commons Lizenz (Namensnennung, keine kommerzielle Nutzung). -- Zugriff am 2006-07-25]

² dass man es für nötig hielt, eine so blödsinnige Geschichte über die Herkunft der Reliquien zu erzählen, legt die Vermutung nahe, dass die Reliquien im Mahāthūpa ein von Mönchen inszenierter Betrug sind, mit dem sie den bigotten Duṭṭhagāmaṇi beeindruckten. Es wäre an der Zeit, dass die maßgeblichen Mönche Sri Lankas diese - und vielerlei andere - Volksverdummung eingestehen und bekämpfen. Erst dann könnte man sich mit der Vernunftgemäßheit des Buddhismus brüsten. Vorläufig erzählt man in Predigten an Poya-Tagen (Uposatha) immer noch solchen Unsinn.

72 Bhikkhunāgassa vijaye tuṭṭhā devā samāgatā.
Dhātuyo pūjayantā tā teneva saha āgamuṃ.

72.

Zufrieden über den Sieg des Mönchs-Nāga haben sich die Götter versammelt. Die Reliquien verehrend zogen sie mit dem Thera ein.

73 Paridevamānā āgantvā nāgā saṅghassa santike
Bahudhā parideviṃsu dhātāharaṇadukkhitā.

73.

Wehklagend kamen die Nāga zur Mönchsgemeinde. Traurig über die Wegnahme der Reliquien klagten sie vielfältig.

74 Tesaṃ saṅgho 'nukampāya thokaṃ dhātum adāpayi.
Te tena tuṭṭhā gantvāna pūjābhaṇḍāni āharuṃ.

74.

Aus Mitleid mit ihnen ließ sie die Mönchsgemeinde ein bisschen Reliquie nehmen. Sie waren darüber zufrieden, gingen und brachten Opfer-Artikel.

75 Sakko ratanapallaṅkaṃ soṇṇacaṅgoṭam eva ca
ādāya saha devehi taṃ ṭhānaṃ samupāgato.

75.

Saka kam mit den Göttern zu jenem Platz und brachte einen Thron aus Edelsteinen und einen Reliquienbehälter¹ aus Gold.

Kommentar:

¹ zum Vergleich die Reliquiare der katholischen Kirche:

Abb.: Volksverblödung und "frommer" Betrug sind interreligiös: Reliquiar für die Gebeine von Heiligen, die nie existierten: Dreikönigsschrein im Kölner Dom, noch 2005 vom "gelehrten" (Deutscher Universitätsprofessor!) Papst Benedikt XIV. verehrt
[Bildquelle: Wikipedia]

"Aufbewahrung (Reliquiar) Ursprünglich wurden die Reliquien von Personen, die im Rufe besonderer Heiligkeit und Gottesnähe standen, unter den Altären der ersten christlichen Kirchen beigesetzt. Daraus entwickelte sich im Laufe der Zeit die bis heute gültige katholische Tradition, bei der Weihe einer neu errichteten Kirche eine Reliquie des jeweiligen Namenspatrons in den Tisch des Hauptaltars einzumauern und in größeren Kirchen verschiedenen Heiligen eigene, mit Reliquien ausgestattete Altäre zu errichten. Bereits in der Spätantike begann sich unter den Gläubigen eine besondere Verehrung bestimmter Heiligenreliquien zu entwickeln. Um die dadurch gewachsene Bedeutung der Reliquien für die Kirche, in der sie sich befanden, zu unterstreichen, begann man mit der Anfertigung spezieller, meist künstlerisch und materiell sehr kostbar ausgeführter Behältnisse zur Aufbewahrung der Reliquien. Diese Behälter werden zusammenfassend als Reliquiare bezeichnet. [...] Die älteste Form des Reliquiars ist der Reliquienschrein. Dabei handelt es sich um einen meist reich geschmückten, dem Sarkophag des Heiligen entsprechenden Kasten in Originalgröße oder miniaturisierter Ausführung. Berühmte Reliquienschreine des hohen Mittelalters sind der Dreikönigsschrein im Kölner Dom, der Aachener Karlsschrein, der Marburger Elisabethschrein und der Eibinger Hildegardisschrein. Reliquienschrein in Form einer Basilika, Köln, 1. Hälfte 13. Jahrhundert Erste vom Typus des Schreins abweichende Formen des Reliquiars entwickelten sich vor allem in der Ostkirche, darunter die Staurothek, eine flache goldene Lade zur Unterbringung großer Kreuzreliquien - ein bekanntes Exemplar aus Byzanz, die Limburger Staurothek, befindet sich heute im Limburger Domschatz - und das Enkolpion, eine meist kreuzförmige Reliquienkapsel, die vom Priester an einer Kette um den Hals getragen wurde. Im Westen übernahm man im Verlauf des Mittelalters zunächst die ostkirchlichen Reliquiartypen, von denen als diplomatische Geschenke sowie besonders infolge der Plünderung Konstantinopels durch venezianische Truppen im Jahre 1204 sehr viele Exemplare nach Mitteleuropa gelangten. Daneben traten Behältnis-Variationen wie das große Reliquienkreuz und die formal einer Pilgertasche nachempfundene Bursa. Berühmte Beispiele für diese Typen finden sich mit dem Reichskreuz und der Stephansbursa in den römisch-deutschen Reichskleinodien. Unter den Pilgern des beginnenden Spätmittelalters wuchs die Begierde danach, die Reliquien auf ihren Wallfahrten unmittelbarer in Augenschein nehmen zu können; vielfach stellte sich gegenüber den geschlossenen Reliquienkästen ein gewisses Misstrauen ein, zumal Reliquienfälschungen überhand nahmen. Daher wurde zunächst der Typus des sprechenden Reliquiars entwickelt - dabei handelt es sich um Behältnisse, die in ihrer äußeren Form dem Körperteil nachempfunden sind, dessen Überreste sich darin befinden. Reliquiare für Armknochen wurden als goldene Arme gestaltet, Fußreliquiare als goldene Beine, Schädelreliquiare als kostbar geschmückte Reliquienbüsten. Wichtige Beispiele sind die Karlsbüste im Aachener Domschatz und die Schädelreliquiare der Apostel Petrus und Paulus in der Lateranbasilika in Rom. Bedeutende Kirchen und Klöster sammelten ihre Reliquiare in speziellen Heiltumskammern und zeigten sie den Gläubigen stolz bei Prozessionen und sogenannten Heiltumsweisungen, von denen sich eine besonders bedeutende in Trier mit der periodischen Ausstellung des Heiligen Rocks bis heute erhalten hat. Auch die sprechenden Reliquiare wurden von den Gläubigen bald als unbefriedigend empfunden, weshalb man im Spätmittelalter dazu überging, aufwendig gefasste gläserne Behälter zu schaffen, in denen die eingeschlossenen Reliquien für den Betrachter direkt sichtbar waren. Ein solches Schauglas wird je nach Ausführung als Reliquienmonstranz oder Ostensorium bezeichnet; im Volksmund nennt man kreuzförmige Ostensorien wegen ihrer Verwendung durch den Priester bei Flursegnungen auch Wetterkreuze. Kleine Reliquiensplitter werden seit dem späten Mittelalter von offiziellen kirchlichen Stellen in spezielle verglaste Kapseln von meist ovaler Form eingeschlossen und anschließend versiegelt oder verplombt, um die Echtheit der enthaltenen Reliquie zu dokumentieren und zu verhindern, dass kleine Reliquien verloren gehen können. Eine solche Kapsel wird als Theca bezeichnet; meist befindet sich in ihr neben der Reliquie ein Zettelchen mit erklärender Beschriftung, die sogenannte Cedula. Eine Sonderform des Reliquiars ist das Osculatorium, auch Kusstafel oder Pacificale genannt. Dabei handelt es sich um eine flache Metallplatte mit eingesetzer Reliquienkapsel, die rückseitig mit einem Griff oder Henkel versehen ist. In der vorkonziliaren katholischen Liturgie wurde das Osculatorium vor der Kommunion als Friedenssymbol durch die Bankreihen gereicht und von jedem Gottesdienstbesucher symbolisch geküsst." [Quelle: http://de.wikipedia.org/wiki/Reliquiar. -- Zugriff am 2006-07-26]

76 Therassa uggataṭṭhāne kārite Vissakammunā
Patiṭṭhapetvā pallaṅkaṃ subhe ratanamaṇḍape
77 Dhātukaraṇḍam ādāya tassa therassa hatthato
Caṅgoṭake ṭhapetvāna pallaṅke pavare ṭhapi.

76. - 77.

An der Stelle, wo der Thera aus der Erde aufgetaucht war baute Vissakamma einen schönen Pavillon aus Juwelen. Dort hinein stellte Sakka den Thron. Er nahm den Reliquienbehälter aus der Hand des Thera, legte ihn in den Reliquienbehälter und stelle dieses auf den großartigen Thron.

78 Brahmā chattam adhāresi; Santusito vālavījaniṃ;
Maṇitālavaṇṭaṃ Suyāmo; Sakko saṅkhaṃ tu sodakaṃ

78.

Brahmā trug den Schirm¹, Santusita² den Yakhaar-Wedel³, Suyāma⁴ den Palmwedel⁵ aus Edelsteinen, Sakka⁶ aber die Schnecke mit Wasser⁷.

Kommentar:

Zum Folgenden: Es sind folgende Existenzebenen vertreten (durch Fettschrift hervorgehoben): 

Bhava m. -- Existenzebenen

1. kāma-bhava m. -- Existenzebene der Begierden,grobkörperliche Existenzebene = Kāma-loka m. -- Welt der Begierden, Sinnenwelt:
   • 2. Sugati f. -- gute Orte der Wiedergeburt:
     • 2. Deva-loka m. -- Götterwelten (s. II.6.6. ):

       • 6. Para-nimittavasavatti
       • 5. Nimmāṇa-rati
       • 4. Tusita
       • 3. Yāma
       • 2. Tavatiṃsa
       • 1. Cātum-mahārājika

     • 1. Manussa-loka m. -- Menschen
   • 1. Duggati f. -- schlechte Orte der Wiedergeburt (s. II.4.1. ):

     • 4. Asura-yoni f. -- als Dämon
     • 3. Peta-yoni f. -- als Gespenst
     • 2. Tiracchāna-yoni f. -- als Tier
     • 1. Niraya m. -- Höllen

2. rūpa-bhava m. -- Existenzebene der Formen, feinkörperlicheExistenzebene = rūpa-loka m. -- Welt der Formen, feinkörperliche Welt:
   • 4. Catuttha-jhāna-bhūmi f. -- Ebene der vierten Versenkungsstufe:

     • 3. Suddhāvāsa -- reine Gefilde:

       • 5. Akaniṭṭha
       • 4. Sudassī
       • 3. Sudassa
       • 2. Âtappa
       • 1. Aviha

     • 2. Asaññāsatta -- Wesen ohne Wahrnehmung und Empfindung
     • 1. Vehapphala

   • 3. Tatiya-jhāna-bhūmi f. -- Ebene der dritten Versenkungsstufe:

     • 3. Subhakiṇṇa
     • 2. Appamāṇasubhā
     • 1. Parittasubhā

   • 2. Dutiya-jhāna-bhūmi f. -- Ebene der zweiten Versenkungsstufe:

     • 3. Âbhassarā
     • 2. Appamāṇābhā
     • 1. Parittābhā

   • 1. Paṭhama-jhāna-bhūmi f. -- Ebene der ersten Versenkungsstufe:

     • 3. Mahābrahma
     • 2. Brahmapurohitā
     • 1. Brahmaparisajjā

3. arūpa-bhava m. -- formlose Existenzebene, unkörperliche Existenzebene = arūpa-loka m. -- Formlose Welt, unkörperliche Welt:

   • 4. Nevasaññā-nāsaññāyatana n. -- Gebiet der Weder-Wahrnehmung-noch-Nicht-Wahrnehmung
   • 3. ākiñcaññāyatana n. -- Gebiet der Nichtsheit
   • 2. Viññāṇñcāyatana n. -- Gebiet der Bewusstseinsunendlichkeit
   • 1. ākāsānañcāyatana n. -- Gebiet der Raumunendlichkeit

(Dreiteilung der bhava z.B.: Mahāvedallasutta : Majjhimanikāya I, 294; Nal I, 363, 5-7; Th 12, 539 - 540; Nyanamoli III, 4)

¹ Brahmā: Mahābrahmā, Chef der Brahmawelten

² Schirm: Schirm ist Zeichen der Würde

Abb.: Schirm als Würdezeichen bei Perahera, Kandy, 2005
[Bildquelle: indi.ca. -- http://www.flickr.com/photos/indi/36114807/. -- Creative Commons Lizenz (Namensnennung). -- Zugriff am 2006-07-25]

² Santusita: Chef der Tusita-Welt

"Santusita. Chief of the devas of the Tusita world. (D.i.218; A.iv.243; S.iv.280). It was the name of the Bodhisatta when he was in Tusita (BuA. 45; J.i.48) and also that of his successor (J.i.81). At important festivals, Santusita appears with a yak tail whisk. E.g., Mhv.xxxi.78." [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.]

"Tusita. The fourth of the six deva worlds (A.i.210, etc.). Four hundred years of human life are equal to one day of the Tusita world and four thousand years, so reckoned, is the term of life of a deva born in Tusita (A.i.214; iv.261, etc.). Sometimes Sakadāgāmins (e.g., Purāna and Isidatta) are born there (A.iii.348; v.138; also DhA.i.129; UdA.149, 277). It is the rule for all Bodhisattas to be born in Tusita in their last life but one; then, when the time comes for the appearance of a Buddha in the world, the devas of the ten thousand world systems assemble and request the Bodhisatta to be born among men. Great rejoicings attend the acceptance of this request (A.ii.130; iv.312; DhA.i.69f; J.i.47f). Gotama's name, while in Tusita, was Setaketu (Sp.i.161), and the Bodhisatta Metteyya, the future Buddha, is now living in Tusita under the name of Nathadeva. The Tusita world is considered the most beautiful of the celestial worlds, and the pious love to be born there because of the presence of the Bodhisatta (Mhv.xxxii.72f). Tusita is also the abode of each Bodhisatta's parents (DhA.i.110). The king of the Tusita world is Santusita; he excels his fellows in ten respects - beauty, span of life, etc. (A.iv.243; but see Cv.lii.47, where the Bodhisatta Metteyya is called the chief of Tusita). Among those reborn in Tusita are also mentioned Dhammika, Anāthapindika, Mallikā, the thera Tissa (Tissa 10), Mahādhana and Dutthagāmani. The Tusita devas are so-called because they are full of joy (tuttha-hatthāti Tusitā) (VibhA.519; NidA.109). The inhabitants of Tusita are called Tusitā. They were present at the Mahāsamaya (D.ii.161)." [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 Yakhaar-Wedel: aus dem Schwanzhaar des Yak (Bos grunniens)

Abb.: Yak  (Bos grunniens), Bhutan, 2005
[Bildquelle: AmiSng. -- http://www.flickr.com/photos/amisng/94121401/. -- Creative Commons Lizenz (Namensnennung, keine Bearbeitung, keine kommerzielle Nutzung). -- Zugriff am 2006-07-26]

"Der Yak oder Jak (Bos grunniens) ist eine Art der Rinder, die in Zentralasien verbreitet ist. Sie ist eine von fünf Rinderarten, die durch den Menschen domestiziert worden sind. Merkmale Ein Yakbulle kann eine Kopfrumpflänge von 3,25 m, eine Schulterhöhe von 2 m und ein Gewicht von einer Tonne erreichen. Die Kühe sind deutlich kleiner und leichter und wiegen selten mehr als 350 kg. Domestizierte Yaks erreichen nicht die Ausmaße wilder Yaks. Stiere der Hausyaks haben eine Widerristhöhe von 112 bis 180 cm, Kühe sind mit 107 bis 112 cm etwas kleiner. Stiere erreichen ein Gewicht von 700 kg; Kühe werden 250 bis 350 kg schwer. Sowohl Wildjaks als auch domestizierte Yaks haben ein vollständig behaartes Maul, einen ausgeprägten Widerrist und kräftige, stark behaarte Gliedmaßen. Gegen die Kälte sind Yaks durch ein langes Haarkleid gewappnet, das bis auf den Boden reicht. Die Farbe eines Wildyaks ist schwarzbraun. Hausyaks sind variabel; es gibt neben braunen und schwarzen auch rote, weiße oder gescheckte Yaks. Die Bullen haben fast 1 m lange, nach außen und aufwärts gerichtete Hörner; die der Kühe sind viel kleiner und unregelmäßiger geformt. Verbreitung Im Eiszeitalter lebten Yaks sogar in Alaska und Mitteleuropa. Das historische Verbreitungsgebiet umfasste den Himalaya sowie weite Teile der chinesischen Provinzen Xinjiang (offiziell chinesisch 新疆维吾尔自治区; offiziell uigurisch: شىنجاڭ ئۇيغۇر ئاپتونوم رايونى ), Tibet (tibetisch བོད་; chinesisch: 西藏) und Qinghai (chin. 青海) und Teile Südsibiriens. Noch im 14. Jahrhundert lebten wilde Yaks in Tuwa (russ. Тува, tuwinisch Тыва,). 1720 wurde noch von Wildyaks in Kusnezk (russ. Кузнецк), 1739 von welchen im Altai  (russisch Алтай),und Daurija (russ.: Даурия) berichtet. Diese sibirischen Yaks gehörten nach Weretschagin zur Unterart (Bos grunniens baicalensis). Heute sind wilde Yaks in großen Bereichen ihres einstigen Gebiets ausgestorben. Sie leben nur noch in einigen Teilen West-Chinas und Tibets und möglicherweise in Ladakh (Ladakhi:ལདཁ , Tibetisch: ལ་དྭགས་, Hindi: लद्दाख़, Urdu: لدّاخ ) in Indien (siehe auch Absatz ‚Bedrohung‘). Ihr Lebensraum sind hochgelegene Felsensteppen wie die Chang Tang (chin. 羌塘)in Höhen bis zu 6100 m. In den kälteren Jahreszeiten ziehen sie in tiefere Lagen. Lebensweise Die großen Herden wilder Yaks bestehen aus Kühen mit ihren Kälbern. Früher sollen diese Herden mehrere tausend Tiere umfasst haben. Die Bullen leben einzelgängerisch, bis sie sich im September den Herden anschließen. Dort bekämpfen sie sich untereinander, um das Recht zur Führung einer Herde zu erlangen. Nach einer Tragzeit von neun Monaten wird ein Kalb je Muttertier zur Welt gebracht. Im Alter von acht Jahren hat ein Yak die volle Größe erreicht, und sein Höchstalter beträgt 25 Jahre. Menschen und Yaks Domestikation Der Zeitpunkt der Domestikation ist unbekannt. Verschiedene Theorien verlegen ihn auf Daten zwischen 5000 v. Chr. und 1000 v. Chr., wobei der letztere Zeitraum der wahrscheinlichere ist. Sicher ist, dass vor 2000 Jahren bereits Hausyaks genutzt wurden; dies ist auf Wandgemälden in tibetischen Klöstern bezeugt. Es gibt heute in Zentralasien etwa 12,7 Millionen domestizierte Yaks (1993). Die Verwendung des Yak ist vielfältig. Er dient als Last- und Reittier, gibt Milch, Wolle, Leder und Fleisch. In großen Höhen sind sie weit geeigneter als alle anderen Lasttiere. Mit bis zu 150 kg werden Yaks für die Überquerung der Pässe beladen. Yaks geben im Jahr etwa 400 Liter Milch; eine im Vergleich mit Hausrindern oder Wasserbüffeln geringe Menge, doch die Milch hat einen hohen Fettgehalt (8 %) und ist damit ernährungstechnisch sehr wertvoll. Aus der Milch (die rosa ist anstatt weiß) werden Butter, Käse und eine als Wegproviant verwendete Trockenmilchmasse hergestellt. Nach dem Winter wird den Yaks die feine Unterwolle ausgekämmt und zu Garn für Kleidungsstücke versponnen, dabei kommen je Tier etwa 3 kg Wolle zusammen. Aus der Grobwolle und den abgeschnittenen Bauchhaaren werden Decken, Seile, Beutel und Zelte gefertigt. Auch der Yak-Kot wird verwendet; in hohen Lagen ist er manchmal der einzige verfügbare Brennstoff. Man kann mit Recht behaupten, dass Yaks die Existenz von Menschen in den extremen Höhenlagen Tibets überhaupt erst möglich machen. Yaks lassen sich mit Hausrindern kreuzen. Vor allem im Norden Indiens gibt es zahlreiche Jak-Zebu-Hybride. Gelegentlich verwildern domestizierte Yaks wieder. So gibt es kleine Herden verwilderter Hausyaks in der Inneren Mongolei, wo es keine echten Wildyaks mehr gibt. In Regionen, in denen Wildyaks vorkommen, sind solche verwilderten Hausyaks für Wildyakbestände eine Bedrohung, da sie sich mit ihnen kreuzen und Nachkommen zeugen, die nicht mehr die Merkmale von Wildyaks besitzen. Vereinzelt wurden Yaks auch in andere Regionen exportiert. Kleine Yakherden gibt es zum Beispiel in den Alpen oder im Norden Kanadas. Dies sind jedoch Ausnahmen, und außerhalb Asiens bleibt die Yakzucht ein sehr exotischer Wirtschaftszweig. Bedrohung Wilde Yaks werden von der IUCN seit 1996 als gefährdet angesehen; zuvor hatten sie als bedroht gegolten, bis man erkannt hatte, dass es vor allem in den unerschlossenen Weiten Westchinas viel mehr Wildyaks als zuvor angenommen gibt. Die Zahlen wurden damals auf 15.000 geschätzt, dürften aber seither etwas zurückgegangen sein. 8500 Wildyaks leben in Tibet, 3700 in Qinghai und 2500 in Xinjiang. Außerhalb Chinas gibt es wahrscheinlich keine wilden Yaks mehr: In Nepal  (nepali: नेपाल),sind sie ausgestorben, Vorkommen in Kaschmir  (Hindi: कश्मीर, Urdu: کشمیر, Kashmiri: کٔشِیر कॅशीर) sind offenbar erloschen. Obwohl nach chinesischen Gesetzen vollständig geschützt, werden wilde Yaks noch immer bejagt. Weitere Ursachen für den Populationsrückgang sind Vermischungen wilder und domestizierter Yaks sowie die Ansteckung mit Rinderkrankheiten. Namen Der Yak wird manchmal in eine eigene Gattung Poephagus gestellt. Über die systematische Stellung gibt es Uneinigkeit. Während manche Zoologen eine enge Verwandtschaft zur Gattung der Bisons vermuten, sehen andere im Yak einen nahen Verwandten des Auerochsen. Ursprünglich wurde der Hausyak als Bos grunniens, der Wildyak aber als Bos mutus benannt. Da beide in Wahrheit ein und derselben Art angehören, wird heute der ältere Name Bos grunniens auf beide angewandt. Der Name "Yak" stammt aus der tibetischen Sprache. Dort wird er eher wie jag ausgesprochen und nur auf das männliche Tier angewandt, während das Weibchen als dri bezeichnet wird. Aufgrund seiner Lautäußerung wird der Yak auch Grunzochse genannt. Dies korrespondiert mit der Bedeutung des wissenschaftlichen Namens Bos grunniens (zu lat. grunnire ‘grunzen’)." [Quelle: http://de.wikipedia.org/wiki/Yak. -- Zugriff am 2006-07-26]

 ⁴ Suyāma: Chef der Yāma

"Suyāma. A devaputta, chief of the Yāma-devas (A.iv.242; D.i.217). The courtesan, Sirimā, was reborn after death, as the wife of Suyāma (SNA.i.244). When the Buddha descended from the deva world to earth, at Sankassa, Suyāma accompanied him, holding a yak's-tail fan (vālavījana). DhA.iii.226; Vsm.392; cf. BuA.239; J.i.48, 53; Mhv.xxxi.78." [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.]

Yāmā. A class of Devas, mentioned in lists of devas between those of Tāvatimsa and those of Tusita (E.g., Vin.i.12, A.i.228; iii.287; M.ii.194; iii.100, etc.). Two hundred years of human life are but one day to the Yāma devā, and two thousand Years, composed of such days, form their life period (A.i.213; iv.253). Sirimā, sister of Jīvaka, was born after death in the Yāma world and became the wife of Suyāma, king of Yāmabhavana. From there she visited the Buddha with five hundred others. SNA i.244f.; see also VvA.246 for an upāsaka born in the Yāma-world. In the Hatthipāla Jātaka (J.iv.475) mention is made of four Yāma-devas who were reborn as men. The meaning of Yāmā is explained in the Commentaries (E.g., VibhA.519; PSA.441) as "those that have attained divine bliss" (dibbam sukham yātā payātā sampattā ti Yāmā). Other explanations are “misery freed" or "governing gods”. Compendium, p.138, n.2." [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 Palmwedel: normalerweise aus den Blättern der Palmyrapalme (Borassus flabellifer)

Abb.: Kleiner Palmwedel, Sri Lanka, 2005
[Bildquelle: sarvodaya.org. -- http://www.flickr.com/photos/sarvodaya/4289496/. -- Creative Commons Lizenz (Namensnennung). -- Zugriff am 2006-07-26]

⁶ Sakka: Chef der Götter, besonders der Tāvatiṃsa-Welt

⁷ Schnecke mit Wasser: für die Weihe, die Schnecke ist ein rechtsdrehendes (= linksgewundenes) Exemplar der Art Turbinella pyrum

Abb.: Rechtsdrehende (= linksgewundene) Turbinella pyrum in der Flagge des ehemaligen Fürstenstaates Travancore (Malayalam: തിരുവിതാങ്കൂര്‍ Tamil: திருவிதாங்கூர)
[Bildquelle: Wikipedia]

79 Cattāro tu mahārājā aṭṭhaṃsu khaggapāṇino;
Samuggahatthā tettīṃsa devaputtā mahiddhikā

80 Pāricchattakapupphehi pūjayantā tahiṃ ṭhitā
Kumāriyo tu dvattiṃsa daṇḍadīpadharā ṭhitā.

79.

Die vier Großkönige¹ standen da mit Schwertern in der Hand. Die dreiunddreißig wundermächtigen Götter² mit Gefäßen in der Hand standen da und opferten Pāricchattaka-Blüten³. Die zweiunddreißig himmlischen Jundfrauen⁴ standen mit Fackeln da.

Kommentar:

¹ vier Großkönige: die Wächter über die vier Himmelrichtungen (lokapāla)

"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; Dhatarattha of the East, Virūlhaka of the South, Virūpakkha of the West, and Vessarana 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.]

² 33 Götter: Götter des Tāvatiṃsa

"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.]

³ Pāricchattaka-Blüten: Bauhinia variegata. Wachst auch in Tāvatiṃsa

Abb.: Pāricchattaka-Blüte (Bauhinia variegata)
[Bildquelle: maych. -- http://www.flickr.com/photos/mayra/7885143/. -- Creative Commons Lizenz (Namensnennung). -- Zugriff am 2006-07-24]

Abb.: Bauhinia variegata
[Bildquelle: Wikipedia]

"Pāricchattaka A tree in Tāvatimsa, which grew in the Nandanavana as the result of the Kovilāra tree planted by Magha outside the Sudhammāsālā. It is one hundred leagues in circumference and at its foot is the Pandukambalasilāsana (DhA.i.273). The Cittapātali in the Asura world corresponds to the Pāricchattaka in Tāvatimsa, but the flowers are different (Ibid., 280; SNA.485). The colour of the flowers is visible fifty leagues away, while their perfume travels one hundred leagues. The devas eagerly watch each stage of development of leaf and flower, and each stage is marked by great rejoicings (A.iv.117f). When the flowers are fully open they shine like the morning sun. They are never plucked; a wind arises and sweeps away the faded flowers and scatters fresh ones on the seats of Sakka and the other gods of Tāvatimsa. The bodies of the devas are completely covered with the sweetly scented pollen, making them resemble golden caskets. The ceremony of playing with the flowers lasts four months (AA.ii.730f). The Pāricchattaka is one of the seven trees which last throughout the kappa (AA.i.264). The Pāricchattaka is generally described as a Kovilāra (E.g., VvA. 174). It is also called the Pārijāta, the Sanskrit name being Pāriyātra. E.g., Dvy.184, 195, 219." [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.]

"Bauhinia variegata is a species of flowering plant in the family Fabaceae, native to southeastern Asia, from southern China west to India. Common names include Orchidtree and Mountain-ebony. It is a small to medium-sized tree growing to 10-12 m tall, deciduous in the dry season. The leaves are 10-20 cm long and broad, rounded, and bilobed at the base and apex. The flowers are conspicuous, bright pink or white, 8-12 cm diameter, with five petals. The fruit is a pod 15-30 cm long, containing several seeds. Cultivation and uses It is a very popular ornamental tree in subtropical and tropical climates, grown for its scented flowers. In some areas it has become naturalised and invasive." [Quelle: http://en.wikipedia.org/wiki/Bauhinia_variegata. -- Zugriff am 2006-07-24]

⁴ zweiunddreißig himmlische Jungfrauen: kann ich nicht eindeutig zuordnen, vermutlich Gefährtinnen in Tāvatimsa

81 Palāpetvā duṭṭhayakkhe yakkhasenāpatī pana
Aṭṭhavīsati aṭṭhaṃsu ārakkhaṃ kurumānakā.

81.

Die 28 Yakkha-Generäle¹ hielten Wache, nachdem sie die bösen Yakkha vertrieben hatten.

Kommentar:

¹ Yakkha-Generäle

"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.]

82 Vīṇaṃ vādayamāno va aṭṭhā Pañcasikho tahiṃ;
Raṅgabhumiṃ māpayitvā Timbarū turiyaghosavā.

82.

Pañcasikha¹ stand dort und spielte Viṇā², Timbarū³ schuf eine Bühne und machte Musik.

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 Vinā: siehe zu Mahāvaṃsa, Kapitel 30, Vers 75

³ Timbaru

"Timbaru A chieftain of the Gandhabbas and father of Suriyavaccasā (D.ii.266, 268; see also MT.576). He was present at the Mahāsamaya. (D.ii.258; see Hopkins: Epic Mythology, s.v. Tumburu)." [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.]

83 Anekadevaputtā ca sādhugītappayojakā;
Mahākāḷo nāgarājā thūyamāno anekadhā.

83.

Viele Götter sangen "Sādhu^!"1. Der Nāga-König Mahākāḷa² lobpreiste auf vielerlei Weise.

Kommentar:

¹ wörtl:. Sādhu-Lieder, d.h. Lieder, in denen lobende Zustimmung ("Sādhu" = "gut") ausgedrückt wird

² Mahākāḷa: siehe oben zu Vers 27.

84 Dibbaturiyāni vajjanti; dibbasaṃgīti vattati;
Dibbagandhādivassānī vassāpenti ca devatā

84.

Himmlische Musikinstrumente ertönen, himmlischer Chorgesang erklang und die Gottheiten ließen himmlischen Regen aus Parfüm und ähnlichem fallen.

85 So Indaguttathero tu Mārassa paṭibāhanaṃ
Cakkavāḷasamaṃ katvā lohacchattam amāpayi.

85.

Der Thera Indagutta¹ schuf, um Māra² abzuhalten, einen Kupferschirm so groß wie das Universum³.

Kommentar:

¹ Indagutta: Bauleiter des Mahāthūpa

"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 Māra m.: das personifizierte Böse.

³ Universum: cakkavāḷa

"Cakkavāḷa The name given to a whole world-system, there being countless such systems. Each Cakkavāla is twelve hundred and three thousand, four hundred and fifty yojanas in extent and consists of the earth, two hundred and four thousand nahutas of yojanas in volume, surrounded by a region of water four hundred and eight thousand nahutas of yojanas in volume. This rests on air, the thickness of which is nine hundred and sixty thousand nahutas of yojanas. In the centre of the Cakkavāla is Mount Sineru, one hundred and sixty-eight yojanas in height, half of which is immersed in the ocean. Around Sineru are seven mountain ranges, Yugandhara, Isadhara, Karavīka, Sudassana, Nemindhara, Vinataka and Assakanna. The mountains are inhabited by the Regent Gods (Mahārājas) and their followers, the Yakkhas. Within the Cakkavāla is the Himavā mountain, one hundred leagues high, with eighty-four thousand peaks. Surrounding the whole Cakkavāla is the Cakkavālasilā. Belonging to each Cakkavāla is a moon, forty-nine leagues in diameter, a sun of fifty leagues, the Tāvatimsabhavana, the Asurabhavana, the Avīcimahāniraya and the four mahādīpas - Jambudīpa, Aparagoyāna, Pubbavideha and Uttarakuru, each mahādīpa surrounded by five hundred minor dīpas. Between the Cakkavalas exist the Lokantarika-niraya (SA.ii.442f.; DhsA.297f). In each Cakkavāla are four Regent Gods (Cattāro Mahārājā) (AA.i.439). A sun can illuminate only one Cakkavāla; the rays of light from the Buddha's body can illuminate all the Cakkavālas (AA.i.440)." [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.]

86 Dhātunaṃ purato ceva tattha tattheva pañcasu
Ṭhānesu gaṇasajjhāyaṃ kariṃsu khalu bhikkhavo.

86.

Vor den Reliquien und hier und dort an den fünf Stellen¹ rezitierten die Mönche in Gruppen.

Kommentar:

¹ fünf Stellen: im Norden, Nordosten, Osten, Süden, Westen.

87 Tatthāgamā mahārājā pahaṭṭho Duṭṭhagāmaṇī
Sīsenādāya ānīte caṅgoṭamhi suvaṇṇaye
88 Ṭhapetvā dhātucaṅgoṭaṃ patiṭṭhāpiya āsane
Dhātuṃ pūjiya vanditvā ṭhito pañjaliko tahiṃ

87. - 88.

Großkönig Duṭṭhagāmaṇī kam freudig dorthin. Er legte den Behälter mit den Reliquien in den goldenen Reliquienbehälter, den er auf seinem Kopf mitgebracht hatte. Dann stellte er den Reliquienbehälter auf einen Sitz, verehrte die Reliquie, begrüßte sie und blieb dort mit mit zu Añjali¹ geformten Händen stehen.

Kommentar:

¹ Añjali

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

89 Dibbachattādikān' ettha dibbagandhādikāni ca
Passitvā, dibbaturiyādisadde sutvā ca khattiyo
90 Apassitvā Brahmadeve tuṭṭho acchariyabbhuto
Dhātū chattena pūjesi Laṅkārajje 'bhisiñciya.

89. - 90.

Der Fürst sah dort den himmlischen Schirm und das himmlische Parfüm usw. und er hörte die himmlische Musik. Obwohl er die Brahmagötter nicht sah, war er zufrieden und erstaunt über die Wunder und verehrte die Reliquien mit einem Schirm und weihte sie zum König Laṅkā's.

91 Dibbacchattaṃ mānusañ ca vimutticchattam eva ca
Iti ticchattadhārissa lokanāthassa satthuno
92 Tikkhattum eva me rajjaṃ dammī ti haṭṭhamānaso
Tikkhattum eva dhātūnaṃ Laṅkārajjam adāsi so.

91. - 92.

"Ich gebe dreimal mein  Königtum Lehrer, dem Schutzherrn der Welt, der drei Schirme trägt: den himmlischen Schirm, den menschlichen und den Schirm der Erlösung." Mit diesen Worten übergab er frohen Herzens dreimal den Reliquien die Königsherrschaft über Laṅkā.

93 Pūjayanto dhātuyo ta devehi mānusehi ca
Saha caṅgoṭakeh' eva sīsenādāya khattiyo
94 Bhikkhusaṅghaparibbūḷho katvā thūpaṃ padakkhiṇaṃ
Pacīnato āruhitvā dhātugabbhamhi otari.

93. - 94.

Der Fürst verehrte zusammen mit Göttern und Menschen die Reliquien. Dann nahm er die Reliquienbehälter auf seinen Kopf, ging umgeben von der Mönchgemeinde dreimal um den Stūpa - mit der rechten Schulter gegen den Stūpa gerichtet -  herum¹, stieg auf der Ostseite hinauf und stieg in die Reliquienkammer hinab.

Kommentar:

¹ d.h. padakkhiṇa (Sanskrit: pradakṣiṇa)

95 Arahanto channavuti koṭiyo thūpam uttamaṃ
Samantā parivāretvā aṭṭhaṃsu katapañjalī.

95.

960.000.000 Arhants standen im Kreis um den großartigen Stūpa mit zu Añjali gefalteten Händen.

96 Otaritvā dhātugabbhaṃ mahagghe sayane subhe
Ṭhapessāmī ti cintente pītipuṇṇe narissare

96.

Als der König voller Begeisterung in die Reliquienkammer hinabgestiegen war, wollte er die Reliquien auf die wertvolle, schöne Liege¹ legen.

Kommentar:

¹ Liege: siehe Mahāvāṃsa, Kapitel 30, Vers 77

97 Sadhātu dhātucaṅgoṭo uggantvā tassa sīsato
Sattatālappamāṇamhi akāsamhi ṭhito tato

97.

Bei diesem Gedanken des Königs erhob sich der Reliquienbehälter samt der Reliquie von seinem Kopf in die Luft und blieb in der Höhe von sieben Palmyrapalmlängen¹ stehen.

Kommentar:

¹ Palmyrapalmlängen: Borassus flabellifer, wird bis 30 m hoch. 7 Palmyrapalmlängen = ca. 210 m.

98 Sayaṃ karaṇḍo vivari; uggantvā dhātuyo tato
Buddhavesaṃ gahetvāna lakkhaṇabyañjanujjalaṃ

98.

Dann öffnete sich das Behältnis von selbst, die Reliquien kamen heraus und nahmen die Gestalt Buddhas an. Diese strahlte mit den 32 Merkmalen¹ und den 80 Unterscheidungsmerkmalen² eines Buddha.

Kommentar:

¹ 32 Merkmale eines großen Wesen (mahāpurisalakkhaṇa n.)

Der Bodhisatta ist großes Wesen (mahāpurisa), als solcher kann er entweder Weltenherrscher (Cakkavattī) werden oder Buddha. Ein solches großes Wesen können Zeichendeuter an den 32 Merkmalen eines großen Wesen (mahāpurisalakkhaṇa n.) erkennen:

1. Er hat Füße die fest auf dem Boden stehen
2. Auf jeder Fußsohle hat er ein Rad mit 1000 Speichen
3. Er hat breite Fersen
4. Er hat lange Finger und Zehen
5. Er hat zarte und weiche Hände und Füße
6. Er hat Hände und Füße wie Gitterstäbe an einem Fenster
7. Er hat höhere Knöchel als normale Menschen und darum frei drehbare Füße
8. Er hat Waden wie eine Antilope
9. Er hat Arme bis zu den Knien
10. Sein Geschlechtsteile sind in einem Schatzkästchen verhüllt
11. Seine Haut ist goldglänzend
12. Er schwitzt nicht und bindet keinen Staub
13. Er hat einzelne Körperhaare, in jeder Pore nur eines
14. Seine Körperhaare sind aufgerichtet, blauschwarz, sich rechtsläufig ringelnd
15. Seine Glieder sind gigantisch und gerade
16. Er hat sieben Wölbungen: Hände, Füße, Schultern, Rücken
17. Sein Körper ist wie die vordere Hälfte eines Löwen (imponierend)
18. Der Zwischenraum zwischen den Schultern ist aufgefüllt (nicht hohl)
19. Seine Armweite ist wie die Körperlänge
20. Seine Schultern sind gleichmäßig rund
21. Er entlässt keinen Urin, sondern einen wohlschmeckenden Saft
22. Er hat Kinnbacken wie ein Löwe
23. Er hat 40 Zähne
24. Seine Zähne sind gleich(mäßig)
25. Seine Zähne sind lückenlos
26. Seine Zähne sind ganz weiß
27. Seine Zunge ist lang (er kann damit Nasenlöcher, Ohren, Haaransatz berühren)
28. Er hat eine Stimme, die nicht verschleimt, und spricht wie ein indischer Kuckuck.
29. Er hat tiefschwarze (purpurblaue) Augen
30. Er hat Wimpern wie eine Kuh
31. Er hat zwischen den Augenbrauen einen weißen, weichen, rechtsdrehenden Haarwirbel
32. Er hat auf dem Kopf einen turbanartigen Auswuchs

Diese Liste findet man im Palikanon in D. II, 17f. ; III, 142 ff. ; M. II, 136f.

² 80 Unterscheidungsmerkmale

Die Liste findet man im Lalitavistara (ed. by Rajendra Lal Mitra. -- Calcutta, 1887. -- (Bibliotheca Indica). -- S. 121; ed. by S. Lefmann. -- Halle, 1902. -- S. 106; ed. by P. L. Vaidya. -- Darbhanga, 1958. -- (Buddhist Sanskrit texts ; No. 1). -- S. 75, Zl. 7ff.):

Saṃvidyante khalu punar mahārāja sarvārthasiddhasya kumārasya kāye 'śīty anuvyañjanāni, yaiḥ samanvāgataḥ sarvārthasiddhaḥ kumāro nārhaty agāram adhyāvasitum. Avaśyam abhiniṣkramiṣyati pravrajyāyai. Katamāni ca mahārāja tāny aśīty anuvyañjanāni? tadyathā: tuṅganakhaś ca mahārāja sarvārthasiddhaḥ kumāraḥ tāmranakhaś ca snigdhanakhaś ca vṛttāṅnguliś ca anupūrvacitrāṅguliś ca gūḍhaśiraś ca gūḍhagulphaś ca ghanasaṃdhiś ca aviṣamasamapādaś ca āyatapārṇiś ca mahārāja sarvārthasiddhaḥ kumāraḥ.   snigdhapāṇilekhaś ca tulyapāṇilekhaś ca gambhīrapāṇilekhaś ca ajihmapāṇilekhaś ca anupūrvapāṇilekhaś ca bimboṣṭhaś ca noccavacanaśabdaś ca mudutaruṇatāmrajihvaś ca gajagarjitābhistanitameghasvaramadhuramañjughoṣaś ca paripūrṇavyañjanaś ca mahārāja sarvārthasiddhaḥ kumāraḥ.   pralambabāhuś ca śucigātravastusaṃpannaś ca mṛdugātraś ca viśālagātraś ca adīnagātraś ca anupūrvonnatagātraś ca susamāhitagātraś ca suvibhaktagātraś ca pṛthuvipulasuparipūrṇajānumaṇḍalaś ca vṛttagātraś ca mahārāja sarvārthasiddhaḥ kumāraḥ.   suparimṛṣṭagātraś ca ajihmavṛṣabhagātraś ca anupūrvagātraś ca gambhīranābhiś ca ajihmanābhiś ca anupūrvanābhiś ca śucyācāraś ca ṛṣbhavatsamantaprāsādikaś ca paramasuviśuddhavitimirālokasamantaprabhaś ca nāgavilambitagatiś ca mahārāja sarvārthasiddhaḥ kumāraḥ.   siṃhavikrāntagatiś ca ṛṣabhavikrāntagatiś ca haṃsavikrāntagatiś ca abhipradakṣiṇāvartagatiś ca vṛttakukṣiś ca mṛṣṭakukṣiś ca ajihmakukṣiś ca cāpodaraś ca vyapagatacchandadoṣanīlakāduṣṭaśarīraś ca vṛttadaṃṣṭraś ca mahārāja sarvārthasiddhaḥ kumāraḥ.   tīkṣṇadaṃṣṭraś ca anupūrvadaṃṣṭraś ca tuṅganāsaś ca śucinayanaś ca vimalanayanaś ca prahasitanayanaś ca āyatanayanaś ca viśālanayanaś ca nīlakuvalayadalasadṛṣanayanaś ca sahitabhrūś ca mahārāja sarvārthasiddhaḥ kumāraḥ.   citrabhrūś ca asitabhrūś ca saṃgatabhrūś ca anupūrvabhrūś ca pīnagaṇḍaś ca aviṣamagaṇḍaś ca vyapagatagaṇḍadoṣaś ca anupahatakruṣṭaś ca suviditendriyaś ca suparipūrṇendriyaś ca mahārāja sarvārthasiddhaḥ kumāraḥ.   saṃgatamukhalalāṭaś ca paripūrṇottamāṅgaś ca asitakeśaś ca sahitakeśaś ca surabhikeśaś ca aparuṣakeśaś ca anākulakeśaś ca anupūrvakeśaś ca sukuñjitakeśaś ca śrīvatsasvastikanandyāvartavardhamānasaṃsthānakeśaś ca mahārāja sarvārthasiddhaḥ kumāraḥ. [Quelle: Lalitavistara (ed. by Rajendra Lal Mitra. -- Calcutta, 1887. -- (Bibliotheca Indica). -- S. 121; ed. by S. Lefmann. -- Halle, 1902. -- S. 106; ed. by P. L. Vaidya. -- Darbhanga, 1958. -- (Buddhist Sanskrit texts ; No. 1). -- S. 75, Zl. 7ff.)]

There are also 80 secondary characteristics (Pali: Anubyanjana): He has beautiful fingers and toes. He has well-proportioned fingers and toes. He has tube-shaped fingers and toes. His fingernails and toenails have a rosy tint. His fingernails and toenails are slightly upturned at the tip. His fingernails and toenails are smooth and rounded without ridges. His ankles and wrists are rounded and undinted. His both feet are equal length. He has a beautiful gait, like that of a king-elephant. He has a stately gait, like that of a king-lion.   He has a beautiful gait, like that of a swan. He has a majestic gait, like that of a royal ox. His right foot leads when walking. His knees have no protruding kneecaps. He has the demeanour of a great man. His navel is without blemish. He has a deep-shaped abdomen. He has clockwise marks on the abdomen. His thighs are rounded like banana sheafs. His two arms are shaped like an elephant's trunk.   The lines on the palms of his hands have a rosy tint. His skin is thick or thin as it should be. His skin is unwrinkled. His body is spotless and without lumps. His body is unblemished above and below. His body is absolutely free of impurities. He has the strength of 1,000 crore elephants or 100,000 crore men. Note: A crore is equal to 10 millions. He has a protruding nose. His nose is well proportioned. His upper and lower lips are equal in size and have a rosy tint.   His teeth are unblemished and with no plaque. His teeth are long like polished conches. His teeth are smooth and without ridges. His five sense-organs are unblemished. His four canine teeth are crystal and rounded. His face is long and beautiful. His cheeks are radiant. The lines on his palms are deep. The lines on his palms are long. The lines on his palms are straight. The lines on his palms have a rosy tint. His body emanates a halo of light extending around him for two meters.   His cheek cavities are fully rounded and smooth. His eyelids are well proportioned. The five nerves of his eyes are unblemished. The tips of his bodily hair are neither curved nor bent. He has a rounded tongue. His tongue is soft and has a rosy-tint. His ears are long like lotus petals. His earholes are beautifully rounded.   His sinews and tendons don't stick out. His sinews and tendons are deeply embedded in the flesh. His topknot is like a crown. His forehead is well-proportioned in length and breadth. His forehead is rounded and beautiful. His eyebrows are arched like a bow. The hair of his eyebrows is fine. The hair of his eyebrows lies flat. He has large brows. His brows reach the outward corner of his eyes.   His skin is fine throughout his body. His whole body has abundant signs of good fortune. His body is always radiant. His body is always refreshed like a lotus flower. His body is exquisitely sensitive to touch. His body has the scent of sandalwood. His body hair is consistent in length. He has fine bodily hair. His breath is always fine. His mouth always has a beautiful smile.   His mouth has the scent of a lotus flower. His hair has the colour of a dark shadow. His hair is strongly scented. His hair has the scent of a white lotus. He has curled hair. His hair does not turn grey. He has fine hair. His hair is untangled. His hair has long curls. He has a topknot as if crowned with a flower garland. [Quelle der Übersetzung: http://en.wikipedia.org/wiki/Physical_characteristics_of_the_Buddha. -- Zugriff am 2006-05-05]

99 Gaṇḍambamūle buddho 'va yamakaṃ pāṭihāriyaṃ
Akaṃsu dharamānena sugatena adhiṭṭhitaṃ.

99.

Wie Buddha am Fuß des Mangobaums "Gaṇḍamba"¹ wirkten sie das Zwillingswunder², das der Vollendete zu seinen Lebzeiten gewirkt hatte.

Kommentar:

¹ Wunder am Fuß des Gaṇḍamba: 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.]

²  Zwillingswunder

"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.]

100 Tam pāṭihāriyaṃ disvā pasannekaggamānasā
Devā manussā arahattaṃ pattā dvādasa koṭiyo.

100.

Als sie dieses Wunder sahen, wurde 120.000.000 Götter und Menschen mit gläubigen und gesammeltem Herzen Arhants.

101 Sesaṃ phalattayaṃ pattā atītā gaṇanāpathaṃ.
Hitvātha buddhavesaṃ tā karaṇḍamhi patiṭṭhahuṃ.

101.

Die Zahl derer die übrigen drei Früchte¹ erreichten, ist unzählbar. Die Reliquien hörten auf, die Gestalt Buddhas abzunehmen, und begaben sich wieder in den Behälter.

Kommentar:

¹ übrige drei Früchte: Ariya-puggala m. -- Edle Personen

1. sekha m. -- Der Trainierende, d.h. wer einen der folgenden Erlösungszustände verwirklicht hat:

   1. sotāpatti-magga m. -- Weg des Stromeintrittes
   2. sotāpatti-phala n. -- Frucht des Stromeintrittes
   3. sakad-āgāmī-magga m. -- Weg des Einmalwiederkehrers
   4. sakad-āgāmī-phala n. -- Frucht des Einmalwiederkehrers
   5. an-āgāmī-magga m. -- Weg des Nichtwiederkehrers
   6. an-āgāmī-phala n. -- Frucht des Nichtwiederkehrers
   7. arahatta-magga m. -- Weg der Arahatschaft

   Zum Training (sikkhā f.)

2. asekha m. -- Der, welcher nicht mehr trainieren muss, weil er die höchste Erlösung verwirklicht hat, d.h. der, welcher arahatta-phala n. -- Frucht der Arahatschaft erreicht hat

(z.B. Samacittavagga : Aṅguttaranikāya I, 63; Nal I, 60, 16-21; Th 20, 80)

102 Tato oruyha caṅgoṭo rañño sīse patiṭṭhahi.
Sah' Indaguttatherena nāṭakīhi va so pana
103 Dhātugabbhaṃ pariharaṃ patvāna sayanaṃ subhaṃ
Caṅgoṭaṃ ratanapallaṅke ṭhapāpetvā jutindharo

102. - 103.

Der Reliquienbehälter kam aus der Luft herunter und setzte sich auf den Kopf des Königs. Mit dem Thera Indagutta und Tänzerinnen zog er in einer Prozession um die Reliquienkammer zur schönen Liege. Dort legte der Glanzvolle das Reliquiar auf den Edelsteinthron.

104 Dhovitvā puna so hatthe gandhavasitavārinā
Catujātiyagandhena ubbaṭṭetva sagāravo
105 Karaṇḍaṃ vivaritvāna tā gahetvāna dhātuyo
Iti cintesi bhūmindo mahājanahitatthiko:

104.

Er wusch nochmals seine Hände mit parfümiertem Wasser, rieb sich mit Parfüm der vier Duftnoten ein, öffnete den Reliquienbehälter ehrfurchtsvoll, nahm die Reliquien heraus. Dann fasste der Herr der Erde, dem am Heil des Volkes lag, folgenden Gedanken:

106 Anākulā kehici pi yadi hessanti dhātuyo;
Janassa saraṇaṃ hutvā yadi ṭhassanti dhātuyo,
107 Satthu nipannākārena parinibbāṇamañcake
Nipajjantu supaññatte sayanamhi mahārahe

106. - 107.

"Wenn diese Reliquien von niemandem jemals gestört werden, wenn diese Reliquien als Zuflucht des Volkes bestehen bleiben werden, dann sollen sie sich auf der wohlbereiteten, wertvollen Liege in der Form des Lehrers, die er auf der Liege beim vollkommenen Erlöschen hatte¹, hinlegen."

Kommentar:

¹ "Form ... beim vollkommenen Erlöschen"

Abb.: Buddha beim Vollkommenen Erlöschen (Mahāparinibbāna), Kandy, 20. Jhdt.
[Bildquelle: Anyadora. -- http://www.flickr.com/photos/anyadora/96021108/. -- Creative Commons Lizenz (Namensnennung). -- Zugriff am 2006-07-26]

108 Iti cintiya so dhātū ṭhapesi sayanuttame;
Tadākārā dhātuyo ca sayiṃsu sayanuttame.

108.

Nach diesem Gedanken stellte er die Reliquien auf die großartige Liege, und die Reliquien legten sich in der Form des vollkommen erlöschenden Buddha auf die Liege.

109 Āsāḷhasukkapakkhassa paṇṇarasauposathe
Uttarāsāḷhanakkhatte evaṃ dhātū patiṭṭhitā.

109.

Am Uposathatag, am 15. der hellen Hälfte des Monats Āsāḷha¹ im Mondhaus Uttarāsāḷha² sind die Reliquien so niedergelegt worden.

Kommentar:

¹ Āsāḷha: 4. Monat des indischen Mondkalenders (Mai/Juni bzw. Juni/Juli).

² Uttarāsālha: ζ and σ Sagittarii

Abb.: Uttarāsāḷha
[Bildquelle: Wikipedia]

Zu den Mondhäusern siehe:

Payer, Alois <1944 - >: Dharmashastra : Einführung und Überblick. -- 10. Sakramente und Übergangsriten (samskara). -- Anhang A: Mondhäuser (Nakshatra). -- URL: http://www.payer.de/dharmashastra/dharmash10a.htm

110 Saha dhātupatiṭṭhānā akampittha mahāmahī;
Pāṭihīrani nekāni pavattiṃsu anekadhā.

110.

Gleichzeitig mit der Niederlegung der Reliquien bebte die Erde. Viele vielfältige Wunder geschahen.

111 Rājā pasanno tā dhātū setacchattena pūjayi;
Laṅkāya rajjaṃ sakalaṃ sattahāni adāsi ca.

111.

Gläubig ehrte der König die Reliquien mit einem weißen Schirm. Er übergab ihnen für eine Woche die ganze Herrschaft über Laṅkā.

112 Kāye ca sabbālaṅkāraṃ dhātugabbhamhi pūjayi;
Tathā nāṭakiyo 'maccā parisā devatā pi ca.

112.

Er opferte den ganzen Schmuck, den er an sich trug, in der Reliquienkammer. Ebenso taten die Tänzerinnen, Minister, sein Gefolge und die Götter.

113 Vatthaguḷaghatādīni datvā saṅghassa bhūpati
Bhikkhūhi gaṇasajjhāyaṃ karetvākhilarattiyaṃ

113.

Der König gab der Mönchgemeinde Kleider, Palmzucker (Jaggery), Ghee usw. Dann ließ er die Mönchsgemeinde die ganze Nacht in Gruppen rezitieren¹.

Kommentar:

¹ dies entspricht dem heutigen Mahā-Paritta (Mahā-Pirith).

114 Pūnāhani pure bheriṃ cāresi sakalā janā
Vandantu dhātū sattahaṃ imaṃ ti janatāhito.

114.

Am nächsten Tag ließ - aufs Wohl des Volks bedacht - er die Trommel¹ herumgehen mit der Botschaft: "Alle Leute sollen während dieser Woche die Reliquien begrüßen."

Kommentar:

¹ Trommel (bheri)

Abb.: Bheri, Ceylon, um 1850

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

115 Indagutto mahāthero adhiṭṭhāsi mahiddhiko
Dhātū vanditukāmā ye Laṅkādīpamhi mānusā
116 Taṃkhaṇaṃ yeva āgantvā vanditvā dhātuyo idha
Yathāsakaṃ gharaṃ yantu, taṃ yathādhiṭṭhitaṃ ahu.

115. - 116.

Der große, wundermächtige Thera Indagutta beschloss: "Die Menschen auf der Insel Laṅkā, die die Reliquien grüßen wollen, sollen in diesem Augenblick hierher kommen, die Reliquien hier grüßen und dann wieder in ihr eigenes Heim zurückkehren." Wie er beschlossen hatte, geschah es.

117 So mahābhikkhusaṅghassa maharājā mahāyaso
Mahādānaṃ pavattetvā taṃ sattāhaṃ nirantaraṃ

117.

Der ruhmreiche Großkönig veranstaltete sieben Tage lang ununterbrochen eine große Almosenschenkung an die große Mönchsgemeinde.

118 Ācikkhi dhātugabbhamhi kiccaṃ niṭṭhāpitaṃ mayā;
Dhātugabbhapidhānaṃ tu saṅgho jānitum arahati

118.

Dann verkündete er: "Ich habe alles Nötige in der Reliquienkammer beendet. Der Mönchsgemeinde aber steht es zu, das Schließen der Reliquienkammer zu bewirken."

119 Saṅgho te dve sāmaṇere tasmiṃ kamme niyojayi.
Pidahiṃsu dhātugabbhaṃ pāsāṇenāhaṭena te,

119.

Die Mönchsgemeinde beauftragte mit diesem Werk die beiden Novizen. Sie schlossen die Reliquienkammer mit dem Stein, den sie gebracht hatten.

Kommentar:

¹ nämlich Uttara und Sumana, siehe Mahāvāmsa, Kapitel 30, Vers 57ff.

² siehe Mahāvāmsa, Kapitel 30, Vers 60.

120 Mālettha mā milāyantu, gandhā sussantu mā ime,
Mā nibbāyantu dīpā ca, mā kiñcāpi vipajjatu,
121 Medavaṇṇā cha pāsāṇā sandhīyantu nirantarā
Iti khīṇāsavā tattha sabbam etaṃ adhiṭṭhahuṃ.

120.

"Die Blumenkränze hier sollen nicht welken, die Duftessenzen sollen nicht eintrocknen, die Lampen sollen nicht erlöschen, nichts soll fehlgehen, die sechs Specksteine sollen ununterbrochen zusammenhalten." All dies haben die Arhants damals beschlossen.

122 Āṇāpesi mahārājā yathāsatti mahājano
Dhātunidhānakān' ettha karotū ti hitatthiko.

122.

Aufs Heil des Volks bedacht, befahl der Großkönig: "Das Volk soll nach Kräften hier Reliquien niederlegen!"

123 Mahādhātunidhānassa piṭṭhimhi ca mahājano
Akā sahassadhātunaṃ nidhānāni yathābalaṃ.

123.

Das Volk legte nach Kräften über dem großen Reliquienschatz Tausende von Reliquien nieder.

124 Pidahāpiya taṃ sabbaṃ rājā thūpaṃ samāpayi;
Caturassacayaṃ cettha cetiyamhi samāpayi

124.

Der König ließ dies alles zudecken und vollendete den Stūpa. Er vollendete auch den vierseitigen Aufbau¹ auf dem Cetiya.

Kommentar:

¹ vierseitigen Aufbau:

Abb.: vierseitiger Aufbau, Mahāthūpa, Anurādhaopura
[Bildquelle: Wikipedia]

125 Evaṃ acintiyā buddhā, buddhadhammā acintiyā,
acintiye pasannānaṃ vipāko hoti acintiyo

125.

So sind die Buddhas unbegreiflich, die Gesetzmäßigkeiten der Buddhas sind unbegreiflich, unbegreiflich ist der Lohn für die, die an das Unbegreifliche glauben.

126 Puññāni evam amalāni sayañ ca santo
Kubbanti sabbavibhavuttamapattihetu
Kārenti cāpi hi pare parisuddhacittā
Nānāvisesajanatāparivārahetū

ti.

126.

So tun die Guten selbst reine verdienstvolle Taten, um den höchsten allen Reichtums zu erlangen. Um verschiedenes vorzügliches Volk um sich zu haben, veranlassen sie reinen Herzens auch andere, solche Taten zu tun.

Kommentar:

Versmaß:

Vasantatilakā
(14 Silben: 8.6.; Schema: ta bha ja ja ga ga: uktā Vasantatilakā tabhajā jagau gaḥ)

ˉˉ˘ˉ˘˘˘ˉ˘˘ˉ˘ˉˉ
ˉˉ˘ˉ˘˘˘ˉ˘˘ˉ˘ˉˉ
ˉˉ˘ˉ˘˘˘ˉ˘˘ˉ˘ˉˉ

Sujanappasādasaṃvegatthāya kate Mahāvaṃse
Dhātunidhānaṃ nāma ekatiṃsatimo paricchedo

Zu Kapitel 32: Duṭṭhagāmaṇī's Himmelfahrt