Mahavamsa : die große Chronik Sri Lankas

32. Kapitel 32: Dutthagamani's Himmelfahrt

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. -- 32. Kapitel 32: Dutthagamani's Himmelfahrt. -- Fassung vom 2006-09-05. -- URL: http://www.payer.de/mahavamsa/chronik32.htm. -- [Stichwort].

Erstmals publiziert: 2006-09-05

Überarbeitungen:

Anlass: Lehrveranstaltungen, Sommersemester 2001, 2006

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

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

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

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

Dvattiṃsatimo paricchedo.
Tusitapuragamanaṃ

1 Aniṭṭhite chattakamme sudhākamme ca cetiye
Māraṇantikarogena rājā āsi gilānako.

1.

Bevor der Chatta¹ und der Verputz an dem Cetiya fertig war, erkrankte der König an einer tödliche Krankheit.

Kommentar:

¹ Chatta

Abb.: Chatta

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

Abb.: Chatta des Mahāthūpa, Anurādhapura, 2005
[Bildquelle: raforrest. -- http://www.flickr.com/photos/raforrest/78403952/. -- Creative Commons Lizenz (Namensnennung, keine kommerzielle Nutzung). -- Zugriff am 2006-07-28]

² Verputz: über dem Ziegelkern des Stūpa. Der Verputz besteht aus Kalk, Sand und Wasser ("Kalkmörtel")

Abb.: Stūpa ohne Verputz: Jetavanārāma, Anurādhapura, 2006
[Bildquelle: ImageBang!. -- http://www.flickr.com/photos/imagebang/88470492/.  -- Creative Commons Lizenz (Namensnennung, keine kommerzielle Nutzung)]

 

Abb.: Verputz des Mahāthūpa, Anurādhapura, 2006
[Bildquelle: fotofreund. -- http://www.flickr.com/photos/fotofreund/157308774/. -- Creative Commons Lizenz (Namensnennung, keine Bearbeitung, keine kommerzielle Nutzung)]

"Stucco is a material made of an aggregate, a binder, and water which is applied wet, and hardens when it dries. Also used in sidings, it is used as a coating for walls and ceilings and for decoration. In Europe the term render is more commonly used. Stucco may be used to cover less visually appealing construction materials such as concrete blocks, steel, or adobe. The difference in nomenclature between stucco, plaster, and mortar is based more on use than composition. Until the later part of the nineteenth century, it was common to have plaster, which was used inside the building, and stucco, which was used outside the building, consist of the same primary materials: lime and sand (lime and sand are also used in mortar). Animal or plant fibers were often added for additional tensile strength. In the later part of the nineteenth century, Portland cement was added with increasing frequency in an attempt to improve its durability. At the same time, traditional lime plasters were being replaced by gypsum plaster. Traditional stucco is made of lime, sand, and water. Modern stucco is made of Portland cement and water. Lime is often added to increase the permeability and workability of modern stucco. Sometimes additives such as acrylics and glass fibers are added to improve the structural properties of the plaster as well as its workability. This is usually done with what is considered a "one coat" stucco system—as opposed to the traditional 3 coat method. Lime stucco is a relatively hard material that can be broken or chipped by hand without too much difficulty. The lime itself is usually white; color comes from the aggregate or any added pigments. Lime stucco has the property of being self-healing to a limited degree due to the slight solubility of lime (lime in solution can be deposited in cracks where it later solidifies). Portland cement stucco is very hard and brittle and can easily crack if the base on which it is applied is not stable. Typically its color was gray due to the innate color of most Portland cement (white Portland cement is also used). Today's stucco manufacturers offer a very wide range of colors that can be mixed integrally in the finish coat. Traditionally stucco is directly applied to a masonry surface such as brick or stone. In wood-framed buildings, stucco was applied over a wood lath. Modern stucco is usually applied over an expanded metal lath that is fastened to the wall sheathing with staples, with a 2 layer moisture barrier in between. Traditionally, stucco has been used as a sculptural and artistic material. Baroque and Rococo architecture makes heavy use of stucco. Examples can be found in churches and palaces, where stucco is mostly used to provide a smooth, decorative transition from walls to ceiling, decorating and giving measure to ceiling surfaces. Stucco is an integral part of the art of belcomposto, the baroque concept that smoothly integrates the three classic arts, architecture, sculpture, and painting. Since stucco can be used for decorative purposes as well as for figurative representation, it provides an ideal transitive link from architectural details to wall paintings such as the typically baroque trompe l'oeil ceilings. Here, the real architecture of the church is visually extended into a heavenly architecture with a depiction of Christ, the Virgin Mary or the Last Judgment at the center. Stucco is being used to form a semi-plastic extension of the real architecture that merges into the painted architecture. Islamic art makes use of stucco as a decorative means in mosques and palaces. Indian architecture knows stucco as a material for sculpture in an architectural context. Due to its "aristocratic" look, baroque looking stucco decoration was used frequently in upper-class apartments of the 19th and early 20th century. It was also employed in the 1950's in pre-molded forms for decorating the joins between walls and ceilings inside houses. It was generally painted the same colour as the ceiling and used in designs where a picture rail or rat rail was in use. Modern Stucco usually consists of 1 layer of wire lath and 3 layers of portland cement-based plaster. This is due to its rapid strength development and durability. However, cement's crystalline structure cannot accommodate significant movements in the building structure (as Lime does) and is thus prone to cracking. First a Wire Mesh is attached to vapor permeable, water-resistant "tar" paper if stucco is being applied to a timber or light-gauge steel frame strucure. The paper protects the sheathing and interior of the wall from outside moisture intrusion without trapping moisture vapor in the wall. Wire lath is used to give the plaster something to attach to and may be expanded-metal lath, woven-wire lath, or welded-wire lath. In Europe, wire lathing with fired clay an integral "brick-mesh" is used in many applications instead of expanded metal lathing. The first layer of plaster is called a scratch coat, consisting of cement and sand. A "comb" is used to scratch the surface horizontally or in a criss cross pattern to provide a key for the second layer. The next layer is called the Brown coat. It also consists of cement and sand. It is scraped smooth, or else floated to provide a nice even surface onto which to apply the color coat. The final layer is called the color coat or finish coat, and is typically 1/8" thick. This finish coat can be textured or smooth, and many different effects can be achieved depending on application technique and materials used. Expert plasterers can give the finish coat an almost glossy finish ready for paint or wallpaper." [Quelle:  http://en.wikipedia.org/wiki/Stucco. -- Zugriff am 2006-07-28]

"Der Kalkmörtel ist als Baustoff eine Mischung aus gebranntem Kalk und Sand unter möglicher Beimischung von Zement oder Gips und wird je nach Zusammensetzung in verschiedene Mörtelgruppen (MG) eingeteilt. Die Bezeichnung "Kalkmörtel" bezieht sich also nicht auf einen Bestandteil des Werkstoffs, denn dieser enthält kein (bzw. kaum) Kalk (CaCO3), sondern gebrannten Kalk (CaO). Weiterhin wird als Kalkmörtel auch der zur Verarbeitung mit Wasser versetzte Werkstoff bezeichnet, der das Reaktionsprodukt aus dem gebranntem Kalk mit Wasser enthält, den gelöschten Kalk. Nach Auftragen des breiigen, mit Wasser vesetzten Mörtel, bindet er allmählich ab. Das Kalziumhydroxid (Ca(0H)2) geht dabei mit Kohlenstoffdioxid (CO2) der Luft zu Kalk über: CO2 + Ca(OH)2 --> CaCO3 + H2O Der vollständige Abschluss dieses Prozesses kann sehr viele Jahre dauern. Er kann durch Erhöhung der Kohlenstoffdioxidkonzentration in der Umgebungsluft und Wärme beschleunigt werden. Beides erreicht man beispielsweise durch glühende Kohle oder Koks in der Umgebung des Mörtels. Die sich bildenden Kalkkristalle binden die Sandkomponente, so dass der Mörtel einen harten, zusammenhängenden Feststoff bildet. Kalkmörtel ist weniger druckfest als die herkömmlichen Wassermörtel (z. B. die zementgebundenen Mörtel) und eignet sich daher nur dort zum Mauern, wo keine hohe Druckfestigkeit erwartet wird. Kalkmörtel wirken jedoch gut feuchtigkeitsregulierend und können daher für Innenputze eingesetzt werden." [Quelle: http://de.wikipedia.org/wiki/Kalkm%C3%B6rte. -- Zugriff am 2006-07-28]

2 Tissaṃ pakkosayitvā so kaṇiṭṭhaṃ Dīghavāpito
Thūpe aniṭṭhitaṃ kammaṃ niṭṭhāpehī ti abravi.

2.

Er ließ seinen jüngeren Bruder Tissa¹ aus Dīghavāpi² rufen und sagte ihm, er solle die am Stūpa noch unvollendeten Arbeiten zu Ende führen lassen.

Kommentar:

¹ Tissa

"Saddhā Tissa King of Ceylon (77 59 B.C.). He was the brother of Dutthagāmanī and was about a year younger. When he was ten, at the ceremony of initiation, he was forced to make a vow that he would never fight against his brother; but when his father, Kākavannatissa, died, he seized the throne in the absence of Dutthagāmanī. Up to that time he had been in charge of the Dīghavāpi district. Dutthagāmanī now made war upon him, but was defeated at Cūlanganiyapitthi. Later the tide turned, and Tissa had to flee to a monastery. Dutthagāmanī surrounded the monastery, but some young monks carried Tissa out on a bed, covered up like a dead body. Gāmanī discovered the ruse, but refrained from action. Through the intervention of Godhagatta Tissa Thera, the brothers were reconciled, and, thereafter, seem to have been devoted to one another. After Gāmanī's conquest of Anurādhapura, Tissa seems to have returned as governor of Dīghavāpi. When Gāmanī lay dying, Tissa was sent for to complete the work of the Mahā Thūpa, that the king might see it before his death. This he got done by means of temporary structures, cunningly devised. He was enjoined to retain unimpaired all the services on behalf of the religion inaugurated by his brother, and, when the latter died, he was succeeded by Tissa, who ruled for eighteen years. He rebuilt the Lohapāsāda after it was burnt down, and erected many vihāras - Dakkhināgiri, Kallakālena, Kalambaka, Pettangavālika, Velangavitthika, Dubbalavāpitissaka, Dūratissaka, Mātuvihāraka and Dīghavāpi. He built a vihāra to every yojana on the road from Anurādhapura to Dīghavāpi. He had two sons, Lañjatissa and Thūlathana. Tissa was reborn after death in Tusita, and will be the second Chief Disciple of Metteyya Buddha. Mhv.xxii.73, 83; xxiv2ff.; xxxii.83; xxxiii.4 17; Dpv.xx 2, 4ff. He was a very pious king, entirely devoted to the cause of religion. Various stories are mentioned about him in the Commentaries (See, e.g., Kālabuddharakkhita). He once walked five leagues to Mangana to pay his respects to Kujjatissa (q.v.) (AA.i.384f). On another occasion, he gave snipe to a novice from Kanthaka sālaparivena who would, however, accept only very little. Pleased with his moderation, the king paid him great honour (AA.i.264). He seems to have been specialty fond of the monks of Cetiyagiri (See VibhA.473). He was, apparently, also known as Dhammika Tissa. Dhammika Tissa once distributed one hundred cartloads of sugar (gula) among twelve thousand monks. A seven year old novice was sent by a monk who had just come to Cetiyagiri from Anurādhapura to fetch for him some sugar, about the size of a kapittha fruit. The attendant offered to give him a plateful, but the novice refused to take so much. The king heard the conversation, and, pleased with the novice, sent a further four hundred cartloads of sugar to be given to the Order (E.g., SA.iii.48). See also the story of Kukkutagiri." [Quelle: Malalasekera, G. P. <1899 - 1973>: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- 2 vol. -- 1163, 1370 S. -- ISBN 0860132692. -- s. v.]

² Dīghavāpi: im heutigen Bezirk Ampara, ca. 10 km östlich der Stadt Ampara, Provinz Uva.

Abb.: Lage von Dīghavāpi
(©MS Encarta)

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

"Dīghavāpi A tank and a district in Ceylon. When the Buddha went to Ceylon he visited the village, and on the spot where he sat in meditation a cetiya was later erected (Mhv.i.78; Dpv.ii.60; Sp.i.89). It seems to have been the central post in the country lying between the Tamil kingdom and the province of Rohana. Thus we find Dutthagāmani's brother, Tissa, occupying it by the order of his father. Later, on the death of his father, he retired to Dīghavāpi with his mother and the elephant Kandula (Mhv.xxiv.2, 14f, 48). When he made peace with his brother, he was again sent there to look after the district. After the conquest of the Tamils, Tissa was again in charge of Dīghavāpi, for we find him being sent for from there at the time of Dutthagāmani's death (Mhv.xxxii.2). Tissa (afterwards called Saddhātissa) founded the Dīghavāpi-vihāra, in connection with which he built a cetiya, to which he made valuable offerings (Mhv.xxxiii.9, 14). We hear of Dīghavāpi in connection with the campaigns of Parakkamabāhu I. (Cv.lxxiv.89; 98, 110, 180; lxxv.1, 10). Many years later Rājasīha II. gave the district round Dīghavāpi to the settlers who came from Holland (Cv.xcvi.25, 28; for its identification see Cv.Trs.ii.30, n.1). The village of Mahāmuni, residence of Sumanā, wife of Lakuntaka Atimbara, was in Dīghavāpi (DhA.iv.50). Dīghavāpi was nine leagues from Tissamahārāma (AA.i.386). For a story connected with the cetiya see Dhajagga Paritta." [Quelle: Malalasekera, G. P. <1899 - 1973>: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- 2 vol. -- 1163, 1370 S. -- ISBN 0860132692. -- s. v.]

3 Bhātuno dubbalattā so tunnavāyehi kāriya
Kañcukaṃ suddhavatthehi tena chādiya cetiyaṃ

3.

Wegen der Krankheit seines Bruders ließ dieser von Schneidern eine Hülle aus weißen Tüchern machen und damit das Cetiya bedecken.¹

Kommentar:

¹ als vorläufigen Ersatz für den Verputz, damit Duṭṭhagāmaṇī vor seinem Tod noch sehen kann, wie der Mahāthūpa fertig aussehen wird.

4 Cittakārehi kāresi vedikaṃ tattha sādhukaṃ.
Pantī puṇṇaghaṭānañ ca, pañcaṅgulikapantikaṃ,

4.

Von Malern ließ er darauf eine schöne Vedikā¹ malen sowie Reihen von gefüllten Vasen und eine Reihe mit den fünf Fingern².

Kommentar:

¹ Vedikā

Abb.: Vedikā

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

² Es könnte sich bei den fünf Fingern um die Abhaya-Mūdrā, die Geste "Fürchtet euch nicht!" handeln.

Abb.: Abhaya-mudrā: Sultanganj (Bihar) Buddha, 4. - 7.  Jhdt. n. Chr.,  Indien, jetzt Birmingham Museum & Art Gallery, UK.
[Bildquelle: Akuppa. -- http://www.flickr.com/photos/90664717@N00/46510580/. -- Creative Commons Lizenz (Namensnennung, keine kommerzielle Nutzung). -- Zugriff am 2006-07-28]

"Abhaya Mudrā The Abhaya "No-fear" Mudrā represents protection, peace, benevolence, and dispelling of fear. In the Theravāda it is usually made with the right hand raised to the shoulder's height, the arm bent and the palm facing outward with the fingers upright and joined and the left hand hanging down on the right side of the body while standing. In Thailand and Laos this mudrā is associated with the walking Buddha often shown having both hands making a double Abhaya mudrā that is uniform. The mudrā was probably used before the onset of Buddhism as a symbol of good intentions proposing friendship when approaching strangers. In Gandhāra Art it is seen used during showing the action of preaching and also seen in China during the Wei and Sui eras of the 4th and 7th centuries. The gesture was used by the Buddha when attacked by an elephant, subduing it as shown in several frescoes and scripts. In Mahāyāna the northern schools deities often used it with another mudrā paired with the other hand. In Japan when the Abhaya Mudrā is used with the middle finger slightly projected forward it is a symbol of the Shingon Sect. (Japanese- Semui-in; Chinese- Shiwuwei Yin)." [Quelle: http://en.wikipedia.org/wiki/Mudra. -- Zugriff am 2006-07-28]

Gleichzeitig könnten die fünf Finger eine Abwehr-Geste sein. Vgl. Khamsa ("Hand der Fatima") (Arabic: خمسة, Khamsa,' literally "five-fold", Hebrew: חמש, Hamesh, literally "five")

Abb.: Khamsa ("Hand der Fatima")
[Bildquelle: he.wikipedia]

"The Khamsa (Arabic: خمسة, Khamsa,' literally "five-fold", Hebrew: חמש, Hamesh, literally "five"). An alternative Islamic name for this charm is the Hand of Fatima or Eye of Fatima, in reference to Fatima Zahra (Arabic: فاطمة الزهراء), the daughter of Muhammed (Arabic: محمد‎). An alternative Jewish name for it is the Hand of Miriam (מרים), in reference to the sister of Moses (משה) and Aaron (אהרן) as well as the Hamesh Hand. It serves as an ancient talismanic way of averting and getting protection from the evil eye, or more generally of providing a "protecting hand" or "Hand of God". It appears, often in stylised form, as a hand with three fingers raised, and sometimes with two thumbs arranged symmetrically. The symbol is used in amulets, charms, jewelry, door entrances, cars, and other places to ward the evil eye." [Quelle: http://en.wikipedia.org/wiki/Khamsa. -- Zugriff am 2006-07-28]

5 Naḷakārehi kāresi chattaṃ veḷumayaṃ tathā
Kharapattamaye candasuriye muddhavediyaṃ

5.

Von Flechtern ließ er einen Chatta¹ aus Bambus machen sowie auf dem oberen Teil der Vedikā² Mond und Sonne aus Kharapatta³.

Kommentar:

¹ Chatta: siehe oben zu Vers 1

² Vedikā: siehe oben zu Vers 4

³ Kharapatta: "Raublatt", das Petersburger Wörterbuch (Sanskrit) nennt: eine Art Ocimum (Basilikum), Tectona grandis (Teak), Elephantopus scaber und Ficus oppositifolia (= Ficus hispida): davon kommen am ehesten die Blätter von Ficus hispida in Betracht, die 4 - 12 Inch (10 bis 30 cm) lang werden. Ich habe aber an dieser Identifikation Zweifel.

Abb.: Ficus oppositifolia (F. hispida)
[Bildquelle: http://www.illustratedgarden.org/mobot/rarebooks/
page.asp?relation=QK3498R6817951819V2&identifier=0079. -- Zugriff am 2006-07-28
© 1995-2005 Missouri Botanical Garden
http://www.illustratedgarden.org]

6 Lākhākaṅkuṭṭhakeh' etaṃ cittayitvā sucittitaṃ
Rañño nivedayī thūpe kattabbaṃ niṭṭhitaṃ iti.

6.

Er ließ es mit Lack¹ und Kaṅkuṭṭhaka² schön bemalen. Dann meldete er dem König, dass an dem Stūpa alles Nötige beendet sei.

Kommentar:

¹ Lack

"Ceylon lac is the product of two species of the lac insects, both different from the Indian. One called kẹppiṭiyā or kōn-lākaḍa (Tachardia albizziae, Green) occurs on several trees, amongst which are the kẹppiṭiyā (Croton aromaticus = C. laccifer), kōn (Schleicheria trijuga), and hīnguru (Acacia caesia). The other species (Tachardia conchiferata, Green) is called telakīriya lākaḍa, and is found on an euphorbaceous plant called telakīriya (Excaecaria agallocha); this is a rarer species, but produces lac of a brighter and clearer quality. Beside these, small quantities of imported Indian lac are sometimes used. Lac-work is now carried on in Kandyan districts at Hapuvida (South Mātale), Pallēkanda, near Balaṅgoḍa,and Hūrikaḍuva in Pāṭa Duṃbara,and in the low-country at Aṅgalmaḍuva, near Taṅgalla. The Mātale work is by far the most distinctive, and may be described in detail, after which the Hūrikaḍuva and Aṅgalmaḍuva methods will be referred to. Both types of lac-work differ fundamentally from painting in that brushes are never used ; in this respect the work differs entirely also from the lacquer varnish work of Japan, with which it is sometimes compared and confused. Plain lac is, however, occasionally used as varnish, especially for painted wood (see p. 167, above). The technique differs also from that of the Maldive Islands, where the lac applied by turning is afterwards incised, a process also characteristic of the well-known Sindh boxes. The Mātale work is called niyapoten vẹḍa or finger-nail work; this name is given because the work is done chiefly with the finger or thumb nail, and no lathe is employed. The lac pigments are prepared as follows: the freshly collected twigs bearing the lac insects are dried in the sun; the resin is then removed, pounded, and winnowed or sifted. The crushed lac is enclosed in narrow bolster-shaped bags of thin cloth; the bags are heated over charcoal fires and twisted till the melted lac oozes through the cloth. The lac is scraped off; a part of it is next softened over a fire and attached to the point of a small stick, and then again warmed and a second stick attached. The softened lac is then drawn out between the two sticks, worked about, doubled up, and redrawn many times until it assumes the form of a long stout ribbon of glistening fibrous lac of a bright golden brown colour. The pigments are now mixed into the lac by softening it and pounding the coloured powders into it. The four colours used are red, yellow, green and black ; of these the red is vermilion (sādiliṅgam); the yellow, orpiment (hiriyal); the green is yellow with the addition of "dhobies' blue," formerly 'pūnil' (indigo); and the black is prepared in the same way as the black used in painting." [Quelle: Coomaraswamy, Ananda K. (Kentish) <1977 - 1947>: Mediaeval Sinhalese art : being a monograph on mediaeval Sinhalese arts and crafts, mainly as surviving in the eighteenth century, with an account of the structure of society and the status of the craftsmen. -- 2d ed. [rev.] incorporating the author’s corrections. -- New York : Pantheon Books, 1956. -- XVI, 344 S.  : Ill. -- 29 cm. -- S. 215.]

² Kaṅkuṭṭhaka: eine goldfarbige bzw. silberfarbige Erde (Ocker?)

Abb.: Ocker-Felsen bei Roussillon, Frankreich

[Bildquelle: BigAppleOfMyEye. -- http://www.flickr.com/photos/nayantara/20543293/. -- Creative Commo0ns Lizenz (Namensnennung, keine Bearbeitung, keine kommerzielle Nutzung). -- Zugriff am 2006-0904]

"Ocker (v. griech. ὠχρός „blass, blassgelb“) sind Erdfarben, Gemische aus 5 – 20% Brauneisenstein mit Tonmineralen, Quarz und Kalk. Als Pigment wird es als gelber Ocker (Schöngelb) in diversen Sorten und Nuancen, roter Ocker, Rotocker oder brauner Ocker, Braunocker in der Malerei verwendet. Die gelben Sorten werden auch nach dem Farbton in Lichtocker, Gelbocker, Goldocker, Fleischocker, Satinocker (Orangeocker, Satinober) unterteilt. Durch Erhitzen werden gelbe in rote Pigmente umgewandelt und dann als gebrannter Ocker bezeichnet. Als Farbe ist Ocker aber nur die Bezeichnung für minder farbsatte Gelbtöne und grenzt sich gegen das rötlichere Siena und das grünlichere Umbra ab. Als Webfarbe entspricht das der mit goldenrod (englisch „Goldrute“) bezeichneten Gruppe. Andere Farbnamen sind Siena natur oder Schönbrunnergelb." [Quelle: http://de.wikipedia.org/wiki/Ocker. -- Zugriff am 2006-09-04]

7 Sivikāya nipajjitvā idhāgantvā mahīpati
Padakkhiṇaṃ karitvāna sivikāyeva cetiyaṃ

7.

Der König legte sich auf eine Sänfte, kam hierher und ging auf der Sänfte dreimal - mit der rechten Schulter zum Stūpa gerichtet¹ - um den Stūpa.

Kommentar:

¹ dreimal - mit der rechten Schulter zum Stūpa gerichtet: d.h. padakkhinā (pradakṣiṇā)

8 Vanditvā dakkhiṇadvāre sayane bhūmisaṃthate
Sayitvā dakkhiṇapassena so Mahāthupam uttamaṃ
9 Sayitvā vāmapassena Lohapāsādam uttamaṃ
Passanto sumano āsi bikkhusaṅghapurakkhato.

8.

Er grüßte den Stūpa, er lag auf einer Liege, die am Südtor ausgebreitet war. Wenn er auf seiner rechten Seite lag, sah er den einmaligen Mahāthūpa, wenn er auf seiner linken Seite lag, sah er den einmaligen Lohapāsāda¹. Bei diesem Anblick war er frohen Herzens, verehrt von der Mönchsgemeinde.

Kommentar:

¹ Lohapāsāda: siehe Mahāvaṃsa, Kapitel 27: "Einweihung des Lohapāsāda"

Abb.: Lage Duṭṭhagāmaṇī's auf der Liege vor dem Südeingang des Mahāthūpa: er war mit dem Kopf nach Osten gerichtet

[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). -- Vor S. 137.]

10 Gilānapucchanatthāya āgatehi tato tato
Channavutikoṭiyo bhikkhū tasmiṃ āsuṃ samāgame,

10.

Zusammen mit den von dort und da gekommenen, die sich nach dem Gesundheitszustand erkundigen wollten, waren bei dieser Zusammenkunft 960.000.000 Mönche.

11 Gaṇasajjhāyam akaruṃ vaggabandhena bhikkhavo.
Theraputtābhayaṃ theraṃ tatthādisvā mahīpati:

11.

Die Mönche Rezitierten gruppenweise gemeinsam. Als der König dort den Thera Theraputtābhaya nicht sah, grübelte er:

Kommentar:

¹ Theraputtābhaya: siehe Mahāvaṃsa, Kapitel 23, Vers 55ff.

"Theraputtābhaya One of the ten chief warriors of Dutthagāmani. His personal name was Abhaya. His father was the headman of the village Kitti in Rohana, and Theraputtābhaya, when sixteen, wielded a club thirty-eight inches round and sixteen cubits long. He was therefore sent to Kākavannatissa's court. Abhaya's father was a supporter of Mahāsumma and, having heard a discourse from him, became a Sotāpanna, entered the Order and soon afterwards became an arahant. His son, thereupon, came to be called Theraputtābhaya (Mhv.xxiii.2, 63ff). At the end of Dutthagāmani's campaigns, Abhaya took leave of the king and joined the Order, became an arahant, and lived with five hundred other arahants (Mhv.xxvi.2). When Dutthagāmani lay on his deathbed Abhaya visited him and gladdened his heart by reminding him of the works of great merit he had done (Mhv.xxxii.48ff). In a previous birth he had given milk-rice to monks, hence his great strength (MT.453)." [Quelle: Malalasekera, G. P. <1899 - 1973>: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- 2 vol. -- 1163, 1370 S. -- ISBN 0860132692. -- s. v.]

12 Aṭṭhavīsa mahāyuddhaṃ yujjhanto aparājayaṃ
Yo so na paccudāvatto mahāyodho vasī mama
13 Maccuyuddamhi sampatte disvā maññe parājayaṃ
Idāni so maṃ nopeti thero Therasutābhayo

12. - 13.

"Der Thera Therasutābhaya¹ hat als großer Krieger siegreich 28 große Schlachten mit mir gekämpft ohne zu weichen. Jetzt, da der Kampf mit dem Tod begonnen hat, kommt er nicht zu mir; es scheint mir er sieht meine Niederlage."

Kommentar:

¹ Therasutābhaya: suta = putta = "Sohn", darum = Theraputtābhaya

14 Iti cintesi; so thero jānitvā tassa cintitaṃ
Karindanadiyā sīse vasaṃ Pañjalipabbate

14.

So dachte er. Der Thera, der am Karinda-Fluss¹ auf dem Pañjali-Berg² weilte, erkannte seinen Gedanken.

Kommentar:

¹ Karinda-Fluss: Kirinda-Oya

Abb.: Lage des Karinda-Flusses = Kirinda-Oya
(©MS Encarta)

² Pañjali-Berg: ein nicht identifizierter Berg, wohl im Quellegebiet der Kirinda-Oya.

15 Pañcakhīṇāsavasataparivārena iddhiyā
Nabhasāgamma rājānaṃ aṭṭhāsi parivāriya.

15.

Umgeben von 500 Arhants kam er kraft seiner Wundermacht durch die Luft zum König und trat zu seiner Umgebung.

16 Rājā disvā pasanno taṃ purato ca nisīdiya
Tumhe dasa mahāyodhe gaṇhitvāna pure ahaṃ
17 Yujjhiṃ; idāni eko va maccunā yuddham ārabhiṃ,
Maccusattuṃ parājetuṃ na sakkomī ti āha ca.

16. - 17.

Als der König ihn erblickte, wurde er abgeklärt, ließ ihn sich vor ihn sitzen und sprach: "Früher habe ich mit euch zehn großen Kriegern¹ gemeinsam gekämpft. Nun habe ich allein den Kampf mit mit dem Tod aufgenommen. Ich kann den Feind Tod nicht besiegen."

Kommentar:

¹ zehn Kriegern: siehe Mahāvaṃsa, Kapitel 23: "Die Werbung der Krieger"

18 Āha thero mahārāja mā bhāyi manujādhipa,
Kilesasattuṃ ajinitvā ajeyyo maccusattuko.

18.

Der Thera sprach: "Großkönig, fürchte dich nicht, Hersscher über die Menschen. Wenn man den Feind "schlechte Charaktereigenschaften" (kilesa)¹ nicht besiegt hat, dann ist der Feind "Tod" unbesiegbar.

Kommentar:

¹ kilesa:

"kilesa ‘Befleckungen', nennt man die den Geist trübenden Leidenschaften. »Als Befleckungen bezeichnet man folgende Dinge, weil diese selber befleckt sind und auch die damit verbundenen Geistesfaktoren beflecken, nämlich: Gier, Haß, Verblendung, Dünkel, Ansichten, Zweifel, Starrheit, Aufgeregtheit, Schamlosigkeit, Gewissenlosigkeit« (Vis. XII). - über 1-3 siehe mūla, 4. siehe māna, 5. siehe ditthi, 6-8 siehe nīvarana, 9-10 siehe ahirika-anottappa. Wenn auch der Begriff kilesa durchaus nicht selten in den Sutten vorkommt (z.B. als ‘grobe, mittlere und feine Befleckungen' in A.III.101, und als ‘durch Befleckungen gehemmt' in A.VI.86-89), so wird doch nirgendwo in den Sutten eine Gruppe von 10 Befleckungen aufgezählt. Das trifft auch für die Begriffe upakkilesa und vipassanupakkilesa zu. " [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]

19 Sabbam pi saṅkhāragataṃ avassaṃ yeva bhijjati;
Aniccā sabbasaṅkhārā iti vuttaṃ hi satthunā

19.

Alles was bedingt entstanden ist, vergeht notwendigerweise. Der Lehrer (Buddha) hat gesagt: 'Alles bedingt Entstandene ist unbeständig.'¹

Kommentar:

¹ Aniccā vata saṅkhārā upādavayadhammino
upajjitvā nirujjhanti tesaṃ vūpasamo sukho

"Alles bedingt Entstandene ist unenbeständig
es unterliegt dem Gesetz von Entstehen und Vergehen,
entstanden vergeht es, sein Aufhören ist Glück."

z.B. Mahāparrinibbaṇasutta (Dīghanikāya II, 157)

Vgl. Walter Heinrich Robert-Tornow's (1852-1895) Übertragung von Michelangelo:

Alles endet, was entstehet
Alles, alles rings vergehet

20 Lajjāsārajjarahitā buddhe p' eti aniccatā;
Tasmā aniccā saṅkhārā dukkhānattā ti cintaya.

20.

Ohne Scham und Furcht überfällt die Unbeständigkeit selbst Buddhas. Bedenke darum: 'Bedingt Entstandenes ist unbeständig, leidvoll und herrenlos¹'.

Kommentar:

¹ dukkha, anicca, anatta sind die drei Grundmerkmale alles bedingt Entstandenen. anatta = anātma, hier von mir mit herrenlos wiedergegeben: unbeständig, deswegen leidvoll, deswegen herrenlos, nicht Ich, nicht mein. Wäre etwas mein, dann wäre es unter "meiner" Herrschaft, deswegen nicht leidvoll (ich würde ja das Leid vermeiden) und deswegen beständig, da Unbeständigkeit Trennungsschmerz verursacht.

21 Dutiye attabhāve pi dhammacchando mahā hi te;
Upaṭṭhite devaloke hitvā dibbasukhaṃ tuvaṃ
22 Idhāgamma bahuṃ puññaṃ akāsi ca anekadhā;
Karaṇam p' ekarajjassa sāsanujjotanāya te

21. - 22.

In deiner vorletzten Existenz hattest du einen großen Willen zur Buddhalehre. Obwohl du in einer Götterwelt lebtest, hast du das himmlische Glück verlassen,¹ bist hierher gekommen und hast auf vielerlei Weise viel Verdienstvolles getan. Deine Alleinherrschaft über Laṅkā hat die Religion zum Leuchten gebracht.

Kommentar:

¹ siehe Mahvaṃsa, Kapitel 22, Vers 25 - 41

23 Mahāpuñña, kataṃ puññaṃ yāvajjadivasā tayā
Sabbaṃ anussarevaṃ te sukhaṃ sajju bhavissati

23.

Verdienstvoller, erinnere dich an all das Verdienstvolle, das du bis zum heutigen Tag getan hat. So wirst du sofort glücklich sein."

24 Therassa vacanaṃ sutvā rājā attamano ahū,
Avassayo maccuyuddhe pi tuvaṃ me 'si abhāsi taṃ.

24.

Als er diese Worte des Thera vernommen hatte, war der König froh  und sprach: "Auch im Kampf mit dem Tod bist du mir eine Stütze".

25 Tadā ca āharāpetvā pahaṭṭho puññapotthakaṃ
Vācetuṃ lekhakaṃ āha, so taṃ vācesi potthakaṃ

25.

Dann ließ er froh sein Verdienst-Buch¹ bringen und gebot dem Schreiber, es vorzulesen. Dieser las das Buch vor:

Kommentar:

¹ Auch heute noch gibt es in Sri Lanka, Myanmar und Thailand Leute, die richtig Buch führen über ihre verdienstvollen Taten mit Datum, Anlass, Anzahl der Personen, die davon profitieren und Kosten. Ein Dorfbewohner in Oberburma sagte z.B., dass er sein Verdienstkonto sehr oft studiert, weil er, wenn er sein Verdienst betrachtet, sehr glücklich ist.

26 Ekūnasatavihārā mahārājena kāritā;
Ekūnavīsakoṭīhi vihāro Maricavaṭṭi ca;

26.

"Der Großkönig ließ 99 Klöster bauen und für 190.000.000 Kahāpana das Maricavaṭṭi-Kloster¹.

Kommentar:

¹ Maricavaṭṭi: Siehe Mahāvaṃsa, Kapitel 26: "Einweihung des Maricavaṭṭi-Klosters"

27 Uttamo Lohapāsādo tiṃsakoṭīhi kārito;
Mahāthūpe anagghāni kāritāni tu vīsati;

27.

Für 300.000.000 ließ er den einmaligen Lohapāsāda¹ erbauen, im Mahāthūpa² ließ er Wertgegenstände für 200.000.000 Kahāpaṇa verfertigen.

Kommentar:

¹ Lohapāsāda: siehe Mahāvaṃsa, Kapitel 27: "Einweihung des Lohapāsāda"

² Mahāthūpa: siehe Mahāvaṃsa, Kapitel 28, 29, 30, 31

28 Mahāthūpamhi sesāni kāritāni subuddhinā
Koṭisahassaṃ agghanti mahārājā ti vācayi.

28.

Das Übrige, was der Wohlweise am Mahāthūpa machen ließ, ist 10.000.000.000 Kahāpaṇa wert, Großkönig." So las er vor.

29 Koṭṭanāmamhi malaye Akkakkhāyikachātake
Kuṇḍalāni mahagghāni duve datvāna gaṇhiya
30 Khīṇāsavānaṃ pañcannaṃ mahātherānam uttamo
Dinno pasannacittena kaṅguambilapiṇḍako;

29. - 30.

"Während der Akkhakhāyika-Hungersnot¹ im Koṭṭa-Bergland² hat der König zwei wertvolle Ohrringe hergegeben und damit gläubigen Herzens für fünf großen Theras, die Arhats waren, hervorragende Hirse-Sauerklümpchen³ erworben und ihnen zur Speise gegeben.

Kommentar:

¹ Akkakkhāyika-Hungersnot:

"Akkhakkhāyika A famine in the mountain-region of Kotta in Ceylon, during the reign of Dutthagāmini. The king sold his earrings and procured a meal for five khīnāsava theras (Mhv.xxxii.29-30). The famine was so called because nuts called akkha (Terminalia bellirica) were eaten, which at other times were used as dice. In the Atthakathā, quoted by the Mahāvamsa Tīkā (p.593), the famine is called Pāsāṇachātaka." [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.]

Abb.: Terminalia bellirica
[Bildquelle: http://www.illustratedgarden.org/mobot/rarebooks/
page.asp?relation=QK3498R6817951819V2&identifier=0227. -- Zugriff am 2006-07-27
© 1995-2005 Missouri Botanical Garden
http://www.illustratedgarden.org]

"Beleric, also known as the bastard myrobalan, Terminalia bellirica, is a large deciduous tree common on plains and lower hills in Southeast Asia, where it is also grown as an avenue tree. The leaves are about 15 cm long and crowded toward the ends of the branches. It is considered a good fodder for cattle. This species is used by some tribes in the Indian subcontinent for hallucination purposes; they smoke dried kernels. Too much of this can cause nausea and vomiting." [Quelle: http://en.wikipedia.org/wiki/Terminalia_bellirica. -- Zugriff am 2006-07-27]

² Koṭṭa-Bergland

"Koṭamalaya (? more probably Koṭṭhamalaya) A mountainous region in South Ceylon, whither Dutthagāmanī fled from his father's wrath, and where he lived while making preparations for his campaign (Mhv.xxiv.7; xxxii.29; MT.332, 430). v.l. Koṭṭamalaya, Koṭṭhamalaya, Koḷambamalaya." [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 Hirse-Sauerklümpchen: eine Speise, vermutlich aus Fingerhirse (Eleusine coracana)

Abb.: Fingerhirse-Brei
[Bildquelle: Wikipedia]

Abb.: In South India, Ragi flour is boiled in water and the resultant preparation, called Ragi Mudde is eaten with Sambar.
[Bildquelle: karthiks. -- http://www.flickr.com/photos/karthiks/25586054/. -- Creative Commons Lizenz (Namensnennung, keine kommerzielle Nutzung). -- Zugriff am 2006-07-29]
 

Abb.: Fingerhirse (Eleusine coracana)
[Bildquelle: Wikipedia]

"Fingerhirse (Eleusine coracan (L.) Gaertn.) ist ein Getreide und eine Nutzpflanze aus der Familie der Poaceae. en: Finger millet; African millet, Ragi, Birdsfoot millet, Coracana millet; Hindi: ragi; Kannada: ರಾಗಿ, aus Sanskrit; Marathi: नाचणी; fr: Petit mil, Eleusine cultivée, Coracan. Der wissenschaftliche Gattungsname Eleusine leitet sich aus dem griechischen ab. Es handelt sich um einen Beinamen der Getreidegötting Demeter nach ihrem berühmten Heiligtum in der attischen Stadt Eleusis. Das Epithet coracan leitet sich wohl aus dem altindischen kora (bewegliches Gelenk) ab, während das zweite Element sich von griechisch kánna (Rohr) herleiten könnte. Botanik Die Einjährige Getreideart ist ein sich bestockendes Gras und wird 30-90 cm hoch und endet in einer Fingerähre mit 5-7 Einzelähren, die sich an der Spitze meist krallenartig nach innen krümmen. Jede bis 10 cm lange Einzelähre trägt 60-80 4-6-blütige Ährchen in zwei Reihen. Ausnahmsweise verwachsen hier die Samen- und Fruchtschalen nicht miteinander, und die kleinen, rundlichen, 1-2 mm dicken Körnchen, die leicht aus der faltigen Fruchtwand herausfallen, sind Samen und nicht Karyopsen. Fingerhirse ist eine Kurztagspflanze, die etwa 12 Stunden Licht pro Tag benötigt. Es sind zwei Typen beschrieben worden: Afrikanischer Hochland-Typ und Afro-Asiatischer Typ. Standort Im Gegensatz zu Perlhirse und Sorghum wächst Fingerhirse am besten in feuchten Klimaten. In Indien sowohl wie in Afrika wächst es am besten in Gebieten mit mittleren Niederschlagssumen zwischen 800 und 1.200 mm/a. Im Himalaya liegen die höchsten Anbauflächen bei 2.300 m NN. Verbreitung Die Art stammt aus Indien oder dem Sudan. Manche Autoren vermuten, dass die Art ursprünglich aus Afrika stammt, aber bereits vor 3.000 Jahren nach Indien gebracht und dort angebaut worden ist. In Teilen Südindiens und Zentralafrikas ist sie die Hauptnahrung auf dem Lande. Inhaltsstoffe Im Korn sind 13 % Wasser, 8 % Eiweiß, 1,2 % Fett, 72 % Kohlehydrate, 4,2 % Rohfaser und 2,7 % Asche enthalten. Der Brennwert beträgt 341,6 kcal/100 g. Fingerhirse hat einen hohen Gehalt an Methionin, das blutzuckersenkende Wirkung hat, und wird deshalb von Diabetikern in den Anbauländern gerne verzehrt. Anbau und Verwendung Es werden 5-13 dt/ha, bei Bewässerung die doppelte Menge erzielt. In der Regel werden 80% der Ähren reif. Sie werden erst gedroschen, nachdem sie in der Sonne getrocknet worden sind. Die trockenen Körner können bis zu einem Jahr gelagert werden, ohne dass sie an Qualität einbüßen. Bei der Lagerung wird Fingerhirse wird nur selten von Insekten-Vorratsschädlingen oder von Pilzen befallen und wird auch aus diesem Grund gerne genutzt. Fingerhirse wird oft im Fruchtwechsel angebaut, so im Wechsel mit stickstoffbindenden Leguminosen wie Erdnuss (Arachis hypogea), Kuhbohne, Augenbohne (Vigna unguiculata [L.] Walp. ssp. unguiculata), Straucherbse (Cajanus cajan [L.] Millsp.), aber auch mit anderen Feldfrüchten wie Ramtillkraut (Guizotia abyssinica (Lf) Cass.). Obwohl die Schätzungen sehr ungenau sind, da die Angaben manchmal auch Sorghum mit umfassen, wird davon ausgegangen, dass Fingerhirse derzeit auf einer Fläche von etwa 3,8 Millionen ha angebaut wird. Pflanzenkrankheiten Reisbrandpilz (Magnaporthe grise = Pyricularia grisea) Fingerhirse-Nematode (Heterodera delvii) Zubereitungen In Indien wird Fingerhirse vor allem in Karnataka und Andhra Pradesh angebaut, verarbeitet und verzehrt. Das Ragimehl wird zu Fladenbrot verbacken. In fermetierter gemälzter Form wird es Getränken oder Yoghurt beigemischt. Ragimehl wird auch zu einer breiartigen Paste verarbeitet. Namen Da Fingerhirse eine sehr alte Kulturpflanze ist, werden in den Anbaugebieten eine Reihe teilweise sehr alter Namen verwendet. Arabisch: Tailabon Äthiopien: Dagussa (Amharic/Sodo), tokuso (amharic), barankiya (Oromo) Indien: Ragi (ರಾಗಿ)(Kannada), Kelvaragu (Tamil), Maduva (in Teilen Nordindiens) Kenia: Wimbi (kiswahili), mugimbi (Kikuyu) Nepal: Koddo Sudan: Tailabon (Arabisch), ceyut (Bari) Swahili: Wimbi, ulezi Tansania: Mwimbi, mbege Uganda: Bulo Sri Lanka: Kurakkan Sambia: Kambale, lupoko, mawele, majolothi, amale, bule Zimbabwe: Rapoko, zviyo, njera, rukweza, mazhovole, uphoko, poho" [Quelle: http://de.wikipedia.org/wiki/Fingerhirse. -- Zugriff am 2006-07-29]

31 Cūḷaṅganiyayuddamhi parajjhitvā palāyatā
Kālaṃ ghosāpayitvāna āgatassa vihāyasā
32 Khīṇāsavassa yatino attānam anapekkiya
Dinnaṃ sarakabhattan tī vutte āha mahīpati:

31. -32.

Als Duṭṭhagāmaṇī in der Schlacht von Cūḷaṅganiya¹ besiegt worden war und floh, ließ er die Zeit (fürs Essen) ausrufen und gab einem Asketen, der Arhant war, der durch die Luft heranflog, ohne auf sich selbst zu achten ein Mahl aus seinem Napf.^" Als der Schreiber so gesprochen hatte, sprach der König:

Kommentar:

¹ Cuḷaṅganiya: Geiger nimmt an, dass dies in der Nähe des heutigen Muppana (nordöstlich von Buttala) liegt. Den Vorgang siehe Mahāvaṃsa, Kapitel 24, Vers 24

"Cūḷaṅganiyapiṭṭhi. A locality in Rohana. There a battle was fought between Dutthagāmani and his brother, Tissa, when Gāmani was defeated and forced to flee. Mhv.xxxiv.19; see also xxxii.31f.; and AA.i.365." [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.]

33 Vihāramahasattāhe pāsādassa mahe tathā,
Thūpārambhanasattāhe tathā dhātunidhānake,
34 Cātuddisassa ubhatosaṅghassa mahato mayā
Mahārahaṃ mahādānaṃ avisesaṃ pavattatitaṃ;

33.

In der Woche des Einweihungsfestes des Maricavaṭṭi-Klosters¹, beim Einweihungsfest des Lohapāsāda2, bei der Festwoche bei Baubeginn des Mahāthūpa³ und bei der Niederlegung der Reliquien⁴ habe ich ein großes, für alle offenes, teures Almosengeben für die Mönch- und die Nonnengemeinde der vier Himmelrichtungen⁵ veranstaltet.

Kommentar:

¹ siehe Mahāvaṃsa, Kapitel 26, Vers 21

² siehe Mahāvaṃsa, Kapitel 27, Vers 46

³ siehe Mahāvaṃsa, Kapitel 30, Vers 4

⁴ siehe Mahāvaṃsa, Kapitel 31, Vers 117

⁵ cātudisasaṅgha (m.)

Unterscheide:

• dakkhiṇeyya saṅgha m. -- Gemeinschaft der Erlösten (ariya-puggala m.)
• sammuti-saṅgha m. -- Versammlung von mindestens vier Mönchen oder Nonnen
• cātudisa saṅgha m. -- saṅgha der vier Himmelsrichtungen als Gesamtinstitution des Ordens

• (sammuti-)saṅgha m. -- Versammlung von mindestens vier Mönchen oder Nonnen
• gaṇa m. -- Versammlung von zwei oder drei Mönchen (im Falle von pavāraṇa: oder vier Mönchen)
• puggala m. -- ein einzelner Mönch
• nikāya m. -- Gruppe: Richtung innerhalb des Mönchsordens, die in der Interpretation der Vinayavorschriften übereinstimmt

35 Mahāvesākhapūjā ca catuvīsaṃ akārayiṃ;
Dīpe saṅghassa tikkhattuṃ ticīvaram adāpayiṃ;

35.

Ich habe 24 große Vesākhafeiern¹ veranstaltet, ich habe drei Mal das dreifache Gewand² der Ordensgemeinde auf der Insel geben lassen.

Kommentar:

¹ Vesākhapūjā

Abb.: Wesak-Parade, Kandy, Sri Lanka, 2006
[Bildquelle: Jungle_Boy. -- http://www.flickr.com/photos/jungle_boy/145068589/. -- Creative Commons Lizenz (Namensnennung, keine kommerzielle Nutzung). -- Zugriff am 2006-07-29]

 Abb.: Wesak-Parade, Dambulla, Sri Lanka, 2006
[Bildquelle: Jungle_Boy. -- http://www.flickr.com/photos/jungle_boy/150408550/. -- Creative Commons Lizenz (Namensnennung, keine kommerzielle Nutzung). -- Zugriff am 2006-07-29]

"Vesak (from the name of the first month in the Hindu calendar, Vaisakha) is the most holy time in the Buddhist calendar. The word Vesak itself is the Sinhalese language word for the Pali word "Visakha". Vesak is also known as Visakah Puja or Buddha Purnima in India and Nepal, Visakha Bucha (วิศาขบูชา) in Thailand, Phat Dan (Lễ Phật Đản) in Vietnam Waisak in Indonesia, Vesak (Wesak) in Sri Lanka and Malaysia, and Saga Dawa in Tibet. The equivalent festival in Laos is called Vixakha Bouxa and in Myanmar is called Ka-sone. Vesak is a public holiday in many Asian countries like Sri Lanka, Malaysia, Myanmar, Thailand, Singapore, Vietnam, and so on. History The decision to agree to celebrate Vesak as the Buddha’s birthday was formalized at the first Conference of the World Fellowship of Buddhists (W.F.B.) held in Sri Lanka in 1950, although festivals at this time in the Buddhist world are a centuries-old tradition. The Resolution that was adopted at the World Conference reads as follows, "That this Conference of the World Fellowship of Buddhists, while recording its appreciation of the gracious act of His Majesty, the Maharaja of Nepal in making the full-moon day of Vesak a Public Holiday in Nepal, earnestly requests the Heads of Governments of all countries in which large or small number of Buddhists are to be found, to take steps to make the full-moon day in the month of May a Public Holiday in honour of the Buddha, who is universally acclaimed as one of the greatest benefactors of Humanity." Hence on Vesak Day, Buddhists all over the world commemorate three great events: The birth, enlightenment and the passing away of Gautama Buddha. As Buddhism spread from India to all parts of the world, the teachings were readily assimilated with the cultures of the people who accepted the teachings. As a result, Buddhist art and culture took on a rich variety of forms with profound gentleness and kindness as the Buddha expressly forbade the use of force. The practice of Buddhism was adapted in many ways to suit the nature of the various cultures that accepted it. As a result of this, Vesak is celebrated in many different ways all over the world. But in essence many practices have become universal. This sacred day is purely a religious festival, and not a festive occasion. On this day all Buddhists are expected to reaffirm their faith in the Buddha Dhamma and to lead a noble religious life. It is a day for meditation and for radiating Loving-Kindness. The celebration of Vesak The full moon for May 2006 is the 13th, which is a Saturday. In Thailand, May 12, a Friday, is taken as the Visakha Bucha (วิศาขบูชา) public holiday this year. On Vesak day, devout Buddhists are expected to assemble in various temples before dawn for the ceremonial hoisting of the Buddhist flag and the singing of hymns in praise of the holy triple gem: The Buddha, The Dharma (his teachings), and The Sangha (his disciples). Devotees may bring simple offerings of flowers, candles and joss-sticks to lay at the feet of their teacher. These symbolic offerings are to remind followers that just as the beautiful flowers would wither away after a short while and the candles and joss-sticks would soon burn out, so too is life subject to decay and destruction. Devotees are enjoined to make a special effort to refrain from killing of any kind. They are encouraged to partake of vegetarian food for the day. In some countries, notably Sri Lanka, two days are set aside for the celebration of Vesak and all liquor shops and slaughter houses are closed by government decree during the two days. Birds and animals are also released by the thousands in a symbolic act to liberation, of giving freedom to those who are in captivity. However, it is not recommended that birds be released in the heart of crowded cities, because by doing so we may cause harm to the poor bewildered birds which are unable to fly far after a long period of captivity. Unscrupulous bird dealers would recapture such birds for resale to well meaning devotees. If birds are to be released it is recommended that this be done in rural areas where the birds can achieve real freedom. Some devout Buddhists will wear a simple white dress and spend the whole day in temples with renewed determination to observe the observance of the Eight Precepts. Devout Buddhists understand how to lead a noble life according to the teaching by making a daily affirmation to observe the eight Precepts. However, on special days, notably new moon and full moon days, they observe additional disciplines to train themselves to practice morality, simplicity and humility. The Eight Precepts are: Not to kill Not to steal Not to engage in improper sexual activity Not to indulge in wrong speech Not to take intoxicating drinks and drugs To abstain from taking food at unreasonable time To refrain from sensual pleasures such as dancing, singing and self-adornment To refrain from using high and luxurious seats in order to practice humility. Devotees are expected to listen to talks given by monks. On this day monks will recite verses uttered by the Buddha twenty-five centuries ago, to invoke peace and happiness for the Government and the people. Buddhists are reminded to live in harmony with people of other faiths and to respect the beliefs of other people as the Buddha had taught. Bringing happiness to others Celebrating Vesak also means making special efforts to bring happiness to the unfortunate like the aged, the handicapped and the sick. To this end, Buddhists will distribute gifts in cash and kind to various charitable homes throughout the country. Vesak is also a time for great joy and happiness. But this joy is expressed not by pandering to one’s appetites but by concentrating on useful activities such as decorating and illuminating temples, painting and creating exquisite scenes from the life of the Buddha for public dissemination. Devout Buddhists also vie with one another to provide refreshments and vegetarian food to devotees who visit the temple to pay homage to the Blessed One. Paying homage to the Buddha The Buddha himself has given invaluable advice on how to pay homage to him. Just before he died, he saw his faithful attendant Ananda, weeping. The Buddha advised him not to weep, but to understand the universal law that all compounded things (including even his own body) must disintegrate. He advised everyone not to cry over the disintegration of the physical body but to regard his teachings (The Dhamma) as their teacher from then on, because only the Dhamma truth is eternal and not subject to the law of change. He also stressed that the way to pay homage to him was not merely by offering flowers, incense, and lights, but by truly and sincerely striving to follow his teachings. This is how devotees are expected to celebrated Vesak: to use the opportunity to reiterate their determination to lead noble lives, to develop their minds, to practise loving-kindness and to bring peace and harmony to humanity. Related holidays A similar holiday, called Hanamatsuri or "Flower Festival" (灌仏会), is celebrated in Japan on April 8. However, Hanamatsuri commemorates only the Buddha's birth. In Hong Kong, Macao and South Korea, the 8th day of the fourth moon in the Chinese calendar is a public holiday, as the "Buddha's Birthday" (佛誕); (koreanisch: 부처님 오신 날)." [Quelle: http://en.wikipedia.org/wiki/Vesak. -- Zugriff am 2006-07-27]

"วันวิสาขาบูชา หรือ วิศาขบูชา เป็นวันสำคัญวันหนึ่งในพุทธศาสนา ย่อมาจาก "วิสาขปูรณมีบูชา" แปลว่า "การบูชาในวันเพ็ญเดือนวิสาขะ" อันเป็นเดือนที่สองตามปฏิทินของอินเดีย ตรงกับวันเพ็ญ เดือน ๖ ตามปฏิทินจันทรคติของไทย (มักจะตรงกับเดือนพฤษภาคม หรือมิถุนายน) ความสำคัญ วันวิสาขบูชา เป็นวันคล้ายวันประสูติ ตรัสรู้ และปรินิพพานขององค์สมเด็จพระสัมมาสัมพุทธเจ้า ซึ่งตรงกับวันเพ็ญเดือนวิสาขะ ตรงกันทั้ง ๓ คราว เจ้าชายสิทธัตถะ ประสูติที่พระราชอุทยานลุมพินีวัน ระหว่างกรุงกบิลพัสดุ์กับเทวทหะ เมื่อเช้าวันศุกร์ ขึ้น ๑๕ ค่ำ เดือน ๖ ปีจอ ก่อนพุทธศักราช ๘๐ ปี เจ้าชายสิทธัตถะตรัสรู้ เป็นพระพุทธเจ้าเมื่อพระชนมายุ ๓๕ พรรษา ณ ใต้ร่มไม้ศรีมหาโพธิ์ ฝั่งแม่น้ำเนรัญชรา ตำบลอุรุเวลาเสนานิคม ในตอนเช้ามืดวันพุธ ขึ้น ๑๕ ค่ำ เดือน ๖ ปีระกา ก่อนพุทธศักราช ๔๕ ปี หลังจากออกผนวชได้ ๖ ปี ปัจจุบันสถานที่ตรัสรู้แห่งนี้เรียกว่า พุทธคยา เป็นตำบลหนึ่งของเมืองคยา แห่งรัฐพิหารของอินเดีย หลังจากตรัสรู้แล้ว ได้ประกาศพระศาสนา และโปรดเวไนยสัตว์เป็นเวลา ๔๕ ปี พระชนมายุได้ ๘๐ พรรษา ก็เสด็จดับขันธปรินิพพาน เมื่อวันอังคาร ขึ้น ๑๕ ค่ำ เดือน ๖ ปีมะเส็ง ณ สาลวโนทยาน ของมัลลกษัตริย์ เมืองกุสินารา แคว้นมัลละ (ปัจจุบันอยู่ในเมือง กุสีนคระ แคว้นอุตตรประเทศ ประเทศอินเดีย) ในวันสำคัญนี้ ชาวพุทธทั่วโลกมักจัดพิธีทำบุญใหญ่ นอกจากถือศีลฟังธรรมแล้ว ยังปล่อยนกปล่อยปลา และเวียนเทียนรอบพระอุโบสถในตอนค่ำด้วย องค์การสหประชาชาติกำหนดให้ วันวิสาขบูชา เป็นวันสำคัญสากลของโลก โดยการเสนอของประเทศศรีลังกา และมีมติเป็นเอกฉันท์ในที่ประชุมสมัชชาสหประชาชาติ เมื่อวันที่ ๑๕ ธันวาคม ๒๕๔๒ โดยให้เหตุผลว่า องค์สมเด็จพระสัมมาสัมพุทธเจ้าทรงเป็นมหาบุรุษผู้ให้ความเมตตาต่อหมู่มวลมนุษย์ เปิดโอกาสให้ทุกศาสนาสามารถเข้ามาศึกษาพุทธศาสนา เพื่อพิสูจน์หาข้อเท็จจริงได้โดยไม่จำเป็นต้องเปลี่ยนมานับถือศาสนาพุทธ และทรงสั่งสอนทุกคนโดยใช้ปัญญาธิคุณ โดยไม่คิดค่าตอบแทน" [Quelle: http://th.wikipedia.org/wiki/%E0%B8%A7% E0%B8%B1%E0%B8%99%E0%B8%A7%E0%B8% B4%E0%B8%AA%E0%B8%B2%E0%B8%82%E0% B8%9A%E0%B8%B9%E0%B8%8A%E0%B8%B2. -- Zugriff am 2006-07-27]

² dreifache Gewand: ticīvara

1. saṅghāti -- Obergewand
2. uttarāsaṅga m. -- Gewand
3. antaravāsaka m. -- Untergewand

Weitere erlaubte Kleidungsstücke:

1. kāya-bandha -- Gürtel zum Festbinden des Antaravāsaka
2. aṃsaka -- Schweißleiberl

Abb.: antaravāsaka

Abb.: uttarāsaṅga

Abb.: saṃghāti

[Quelle der Abbildungen: Kunst in Thailand / Jean Boisselier; Jean-Michel Beurdeley. Photos: Hans Hinz. -- Stuttgart, Berlin, Köln, Mainz : Kohlhammer, 1974. -- 271 S. : Ill.  ; 30 cm. -- Originaltitel: La sculpture en Thaïlande (1974). -- ISBN 3-17-001526-5. -- S. 198]

36 Satta satta dinān' eva dīparajjam ahaṃ imaṃ
Pañcakkhattuṃ sāsānamhi adāsiṃ haṭṭhamānaso.

36.

Fünf Mal habe ich frohen Herzens für jeweils eine Woche die Herrschaft über die Insel der Religion übergeben.

37 Satataṃ dvādasaṭṭhāne sappinā suddhavaṭṭiyā
Dīpasahassaṃ jālesiṃ pūjento sugataṃ ahaṃ.

37.

An zwölf Plätzen habe ich ständig 1000 Lampen mit Ghee¹ und weißem Docht brennen lassen und so den Vollendeten verehrt.

Kommentar:

¹ Ghee

Abb.: Ghee-Lampe mit weißem Docht, Indien
[Bildquelle: savia. -- http://www.flickr.com/photos/savia/47955810/. -- Creative Commons Lizenz (Namensnennung, keine Bearbeitung, keine kommerzielle Nutzung). -- Zugriff am 2006-07-29]

"Ghee (Hindi घी, from Sanskrit ghṛta घृत "sprinkled" Urdu ; گهى) is a type of clarified butter important in Indian cuisine and Pakistani cuisine. Ghee is made by simmering unsalted butter in a large pot, until its water has boiled off and its protein has settled to the bottom. The clarified butter is then spooned off, taking care not to disturb the milk solids on the bottom of the pan. This method of preparation gives ghee a somewhat nutty aroma that Western clarified butter does not have. Properties Unlike butter, ghee can be stored for extended periods without refrigeration, provided it is kept in an airtight container to prevent oxidation. This extended life is due to the destruction of microbes and enzymes during simmering and the removal of water. Also unlike butter, ghee can be heated to its smoke point without discoloring or developing a burnt taste, making it superior for deep frying. In fact, until refined vegetable oil came into popular use in India, ghee was the mainstay of all fried dishes. Religious uses Ghee is frequently used for libations in Vedic rituals (see Yajurveda), and there is even a hymn to ghee. Ghee is also burned in the Hindu religious ceremony of Aarti. It is used in marriages and funerals, and for bathing idols during worship. In other religious observances, such as the prayers to Shiva on Maha Shivaratri, ghee is sacrificed along with four other sacred substances: sugar, milk, yogurt and honey. According to the Mahabharata, ghee is the very root of sacrifice by Bhishma." [Quelle: http://en.wikipedia.org/wiki/Ghee. -- Zugriff am 2006-07-29]

38 Niccaṃ aṭṭhārasaṭṭhāne vejjehi vihitaṃ ahaṃ
Gilānabhattabhesajjaṃ gilānānam adāpayiṃ,

38.

An achtzehn Plätzen habe ich ständig den Kranken von Ärzten verordnete Krankenspeisen und Arzneien geben lassen.

39 Catuttāḷīsaṭhānamhi saṅkhataṃ madhupāyasaṃ
Tatattakesveva ṭhānesu telullopakam eva ca,

39.

An vierundvierzig Plätzen habe ich ständig verfeinerten Milchreis mit Honig ausgeben lassen, an ebensovielen Plätzen Süßspeisen mit Sesamöl,

40 Ghate pakke mahājālapūve ṭhānamhi tattake
Tatheva saha bhattena niccam eva adāpayiṃ.

40.

an ebensovielen Stellen ließ ich ständig in Ghee gebratene große Jāla-Kuchen (?) zusammen mit (gewöhnlicher) Speise¹ ausgeben.

Kommentar:

¹ d.h. vor allem Reis

41 Uposathesu divase māse māse ca aṭṭhasu
Laṅkādīpe vihāresu dīpatelam adāpayiṃ.

41.

An den Vollmondtagen habe ich jeden Monat einen Tag in acht Klöstern auf der Insel Laṅkā Öl für die Lampen austeilen spenden lassen.

42 Dhammadānaṃ mahantan ti sutvā āmisadānato
Lohapāsādato heṭṭhā saṅghamajjhamhi āsane
43 Osāressāmi saṅgassa Maṅgalasuttam iccahaṃ
Nisinno osārayituṃ nāsakkhiṃ saṃghagāravā,

42.

Als ich hörte, dass das Schenken der Lehre größer ist als das Schenken materieller Dinge, wollte ich auf einem Sitz unterhalb des Lohapāsāda inmitten der Mönchsgemeinde der Mönchsgemeinde das Maṅgalasutta¹ vortragen, konnte es aber, als ich dort saß, aus Ehrfurcht vor der Mönchsgemeinde nicht vortragen.

Kommentar:

¹ Maṅgalasutta: das am häufigsten rezitierte Paritta-Sutta (Pirit), bei Laien eines der bestbekannten Suttas.

"Maṅgala Sutta Preached at Jetavana in answer to a question asked by a deva as to which are the auspicious things (mangalāni) in the world. The sutta describes thirty seven mangalāni, including such things as the avoidance of fools, association with the wise, honouring those worthy of honour, etc. (Khp.pp.2f) The Commentary (KhpA.vii.; SNA.i.300) explains that at the time the sutta was preached there was great discussion over the whole of Jambudīpa regarding the constitution of mangala. The devas heard the discussion and argued among themselves till the matter spread to the highest Brahma world. Then it was that Sakka suggested that a devaputta should visit the Buddha and ask him about it. In the Sutta Nipāta (SN., pp. 46f) the sutta is called Mahāmangala. It is one of the suttas at the preaching of which countless devas were present and countless beings realized the Truth (SNA.i.174; BuA.243; AA.i.57,320). The sutta is often recited, and forms one of the commonest of the Parittas. To have it written down in a book is considered an act of great merit (MA.ii.806). It is said (Mhv.xxxii.43) that once Dutthagāmani attempted to preach the Mangala Sutta at the Lohapāsāda, but he was too nervous to proceed. The preaching of the Mangala Sutta was one of the incidents of the Buddha's life represented in the Relic Chamber of the Mahā Thūpa (Mhv.xxx. 83). See also Mahāmangala Jātaka." [Quelle: Malalasekera, G. P. <1899 - 1973>: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- 2 vol. -- 1163, 1370 S. -- ISBN 0860132692. -- s. v.]

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

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

44 Tatoppabhuti Laṅkāya vihāresu tahiṃ tahiṃ
Dhammakathaṃ kathāpesiṃ sakkaritvāna desake.

44.

Von da an ließ ich auf der Insel Laṅkā in den Klöstern dort und da die Lehre predigen und belohnte die Prediger:

45 Dhammakathikassekassa sappiphāṇitasakkharaṃ
Nāḷiṃ nāḷim adāpesiṃ; dāpesiṃ caturaṅgulaṃ
46a Muṭṭhikaṃ yaṭṭhimadhukaṃ; dāpesiṃ sāṭakadvayaṃ.
 

45. - 46a.

Ich ließ jedem Prediger je ein Nāḷi¹ Ghee, Palmzucker (jaggery) und Rohrzucker geben, ich ließ ihnen auch eine Handvoll vier Finger langes Süßholz² geben, ich ließ ihnen ein Paar Gewand geben.

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

² Süßholz: Glycyrrhiza glabra

Abb.: Süßholz
[Bildquelle: Jungleboy. -- http://www.flickr.com/photos/rayan_jeroen/187864350/. -- Creative Commons Lizenz (Namensnennung, keine Bearbeitung, keine kommerzielle Nutzung). -- Zugriff am 2006-07-29]

Abb.: Glycyrrhiza glabra
[Bildquelle: http://www.illustratedgarden.org/mobot/rarebooks/
page.asp?relation=QK99A1K6318831914B2&identifier=0614. -- Zugriff am 2006-07-29
 © 1995-2005 Missouri Botanical Garden
http://www.illustratedgarden.org]

"Lakritze (Glycyrrhiza glabra), auch Süßholz genannt, ist eine Staude der Familie der Hülsenfrüchtler, Unterfamilie Schmetterlingsblütler, die in der Mittelmeerregion und in Teilen Asiens beheimatet ist. Sie ist frostempfindlich und bevorzugt volle Sonne und tiefe, humusreiche, durchlässige Erde. Im Spätsommer erscheinen bläulich-violette und weiße Schmetterlingsblüten in kurzen, aufrechten Ähren. Süßholz wird bis zu 100 cm hoch. Die Wurzeln werden im Herbst geerntet. Aus ihnen wird die Lakritz-Süßigkeit hergestellt. In Teilen der Schweiz und Österreichs, Baden-Württembergs und Bayerns (im schwäbisch/alemannischen Sprachraum) wird Lakritze auch „Bärendreck“ genannt." [Quelle: http://de.wikipedia.org/wiki/Lakritze. -- Zugriff am 2006-07-29]

46b Sabbam pissariye dānaṃ na me hāseti mānasaṃ;
47 Jīvitaṃ anapekkhitvā duggatena satā mayā
Dinnaṃ dānadvayaṃ yeva tam me hāseti mānasaṃ.

46b - 47

All diese Gaben, die ich während meiner Herrschaft geschenkt haben erheitern nicht mein Herz. Mein Herz erheitern nur die beiden Gaben, die ich gegeben habe ohne auf meinen Leben zu achten, als es mir schlecht ging."

48 Taṃ sutvā Abhayatthero taṃ dānadvayam eva so
Rañño cittappasādatthaṃ saṃvaṇṇesi anekadhā.

48.

Als der Thera Abhaya das hörte schilderte er diese beiden Gaben vielfältig, um das Herz des Königs abzuklären.

49 Tesu pañcasu theresu kaṅguambilagāhako
Maliyamahādevathero Sumanakūṭamhi pabbate
50a Navannaṃ bhikkhusatānaṃ datvā taṃ paribhuñji so.

49. - 50a.

Von diesen fünf Theras¹ hat der Thera Maliyamahādeva², der Hirse-Sauerklümpchen³ erhalten hatte, davon auf dem Sumanakūṭa-Berg⁴ neunhundert Mönchen gegeben und dann selbst davon gespeist.

Kommentar:

¹ fünf Theras: siehe oben, Vers 30. Die Geschichte wird in Vers 49 bis 54 ausgeführt.

² Maliyamahādeva

"Malaya Mahādeva (v.l. Maliya Mahādeva, Mallyadeva) Thera An arahant. During the Akkhakkhāyika famine, Dutthagāmanī provided him and four others with a dish of sour millet gruel, which was purchased with the proceeds of the sale of the king's earrings (Mhv.xxxii.30). Mahādeva took his portion to Sumanakūta and shared it with nine hundred others (Mhv.xxxii.49). He was also among the eight arahants who accepted a meal of pork from Sāliya in his previous birth as a blacksmith (MT.606). He was probably so called because he lived at Kotapabbata in the Malaya country. MT.606 he is called Kotapabbatavāsika. It is said that for three years after his ordination Mahādeva lived in the Maindalārāmaka vihāra (Mahādeva called Maliyadeva in the context (AA.i.22), but further on in the same passage (p.23) he is addressed as Mahādeva). One day, while going for alms in Kallagāma, near by, he was invited by an upāsikā to her dwelling, where she gave him a meal, and, regarding him as a son, invited him to take all his meals at her home. The invitation was accepted, and each day, after the meal, he would return thanks with the words "May you be happy and free from sorrow" (sukham hotu, dukkhā mucca). At the end of the rainy season he became an arahant, and the chief incumbent of the Vihāra entrusted him with the task of preaching to the assembled people on the Pavārana Day. The young novices informed the upāsikā that her "son" would preach that day, but she, thinking they were making fun of her, said that not everyone could preach. But they persuaded her to go to the vihāra, and, when the turn of Maliyadeva came, he preached all through the night. At dawn he stopped, and the upāsikā became a sotāpanna. Maliyadeva once preached the Cha Chakka Sutta in the Lohāpāsāda, and sixty monks, who listened to him, became arahants. He also preached the same sutta in the Mahāmandapa, in the Mahāvihāra, at Cetīyapabbata, at Sākyavamsa vihāra, at Kutāli vihāra, at Antara-sobbha, Mutingana, Vātakapabbata, Pācīnagharaka, Dīghavāpī, Lokandara, and Gamendavāla, and, at each place, sixty monks attained arahantship. At Cittalapabbata he saw a monk of over sixty preparing to bathe at Kuruvakatittha, and asked permission to bathe him. The Elder, discovering from his conversation that he was Maliyadeva, agreed to let him do so, though, he said, no one had ever touched his body during sixty years. Later in the day, the Elder begged Maliyadeva to preach to him, and this he did. Sixty monks, all over sixty, were among the audience, and at the conclusion of the Cha Chakka Sutta they all became arahants. The same thing happened at Tissamahāvihāra, Kalyāni vihāra, Nāgamahāvihara, Kalacchagāma, and at other places, sixty in all (MA.ii.1024f). Malaya Mahādeva was among those various large groups who renounced the world in the company of the Bodhisatta: the Kuddālasamāgama, Mūgapakkha samāgama, Cūlasutasoma samāgama, Ayogharapandita samāgama and Hatthipāla samāgama (J.iv.490; also vi.30, where Mahāmaliyadeva is called Kālavelavāsī). It is said (Vsm.241) that two monks once asked Malaya Mahādeva for a subject of meditation, and that he gave them the formula of the thirty two parts of the body. Though versed in the three Nikāyas, the monks could not become sotāpannas until they had recited the formula for a period of four months." [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 Hirse-Sauerklümpchen: siehe oben zu Vers 29f.

⁴ Sumanakūṭa: Adams Peak (Sri Pada):

Abb.: Lage des Adams Peak (Sri Pada)
(©MS Encarta)

siehe:

Mahanama <6. Jhdt n. Chr.>: Mahavamsa : die große Chronik Sri Lankas / übersetzt und erläutert von Alois Payer. -- 1. Kapitel 1: Buddhas Besuche in Sri Lanka -- Anhang A: Der Adams-Pik auf Ceylon / von Ernst Haeckel (1883). -- URL: http://www.payer.de/mahavamsa/chronik01a.htm

50b. Paṭhavīcālako Dhammaguttatthero tu taṃ pana
51 Kalyāṇikavihāramhi bhikkhūnaṃ saṃvibhājiya
Dasaḍḍhasatasaṅkhyānaṃ paribhogam akā sayaṃ

50b. - 51.

Der Thera Dhammagutta¹ aber, der die Erde Beben lassen kann, teilte die Hirse-Sauerklümpchen im Kalyāṇi-Kloster² mit 500 Mönchen und genoss sie dann selbst.

Kommentar:

¹ Dhammagutta

Dhammagutta Thera. An arahant. He lived in the Kalyānika-vihāra and was known as the "earth-shaker" (pathavicālaka). He was among those who received a share of the meal given by Dutthagāmani when the latter fled from Cūlanganiyapitthi. He shared his portion with five hundred others (Mhv.xxxii.50; xxiv.24ff). According to the Jātaka Commentary (J.iv.490), he was among those who joined in the assemblies (samāgama) known as Kuddalasamāgama, Mūgapakkhasamāgama, Ayogharasamāgama and Hatthipalasamāgama. The Mahāvamsa Tikā (p.606) mentions him as being one of those who accepted the meal of pork given by Sāliya and his wife, when they were blacksmiths, in their birth immediately preceding the last."" [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 Kalyāṇi-Kloster: heute Kelaniya

Abb.: Lage von Kelaniya
(©MS Encarta)

"Kalyāṇi-(Kalyāṇika)-vihāra A monastery attached to the Kalyāni-cetiya. It was from the earliest times the residence of eminent monks, such as Dhammagutta (the Earth-shaker) and his five hundred colleagues (Mhv.xxxii.51) and of Godattatthera (MA.i.100). Here a thera, called Pindapātiya, once recited the Brahmajāla Sutta, and the earth trembled as he finished his recital (DA.i.131). Near the vihāra was the village of Kāladīghavāpigāma, where monks who lived in the monastery went for alms (SnA.i.70; AA.i.13). King Kanittha-Tissa built in this monastery an uposatha-hall (Mhv.xxxvi.17). Vijayabāhu III. restored the vihāra, which had been damaged by the Damilas, and reconstructed the cetiya, crowning it with a golden finial. He also built a gate-tower on the eastern side (Cv.lxxxi.59f). In the fourteenth century Alagakkonāra seems to have bestowed great patronage on the monastery, and to have done many things for its improvement (See Ceylon Antiquary and Literary Register i.152; ii.149, 182). Even in the fifteenth century the monastery was evidently considered one of the chief centres of the Sangha in Ceylon, for we find that the monks, sent by Dhammaceti from Rāmañña to Ceylon, received their ordination in the sīmā of Kalyāni-vihāra, and that on their return they consecrated a sīmā in Pegu known as the Kalyāni-sīmā (Bode, op. cit., 38)." [Quelle: Malalasekera, G. P. <1899 - 1973>: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- 2 vol. -- 1163, 1370 S. -- ISBN 0860132692. -- s. v.]

52 Talaṅgavāsiko Dhammadinnatthero Piyaṅguke
Dīpe dvādasasahassānaṃ datvāna paribhuñji taṃ.

Der Thera Dhammadinna¹, der in Talaṅga² lebt, gab auf der Piyaṇgu-Insel³ 12.000 Mönchen Hirse-Sauerklümpchen und genoss dann selber davon.

Kommentar:

¹ Dhammadinna

"Dhammadinna Thera. Also called Mahādhammadinna. An arahant. He resided at Talanga-(Talangatissa-pabbata) (q.v.). He was one of the monks who partook of the meal of sour gruel given by Dutthagāmanī when in dire distress for want of food. Dhammadinna distributed his share among ten thousand monks in Piyangudīpa (Mhv.xxxii.52). He is also mentioned (MT.606) as having accepted a meal given by Sāliya and his wife when they were blacksmiths in a previous birth. Dhammadinna had a nephew who became an arahant in the tonsure-hall. Dhammadinna read to him the three Pitakas, and he learnt them all on that occasion (VibhA.389). Dhammadinna's teacher was Mahānāga of Uccatalanka (v.l. Uccavālika). Dhammadinna visited him in his old age, knowing that, though he himself thought he had attained arahantship, this was not the case. By a display of iddhi-power, Dhammadinna convinced Mahānāga of his error and gave him a subject of meditation. Almost immediately after, the Elder became an arahant (VibhA.489; Vsm.634f). Once, while preaching the Apannaka Sutta, at Tissamahārāma, Dhammadinna pointed his fan downwards, whereupon the earth opened to the depth of Avīci, revealing all that was there. Similarly, he showed all things to the height of the Brahma-world. During his sermon he frightened the audience with the fear of hell and lured them with the bliss of heaven (Vsm.392). The Majjhima Commentary records that soon after the ordination of Dhammadinna many monks, on his advice, became arahants. (MA.i.149ff. A variation of what is evidently the same story is found in AA.i.25). Hearing of this, the monks of Tissamahārāma sent a number of their colleagues to fetch him. He preached to them, and they attained arahantship and remained with him. Three times this happened. On the fourth occasion an aged monk was sent. He gave the message of the monks and Dhammadinna started at once to go to them. On the way, at Hankana (v.l. Tangana) and at Cittalapabbata, he persuaded two monks, who thought they were arahants, to display their iddhi-power, and, thereby convinced them of their error; thereupon he gave them topics of meditation. On his arrival at Tissamahārāma, the monks failed to pay him their respects. He thereupon made the earth tremble and returned to his own vihāra. The Saddhammasangaha (p.88f) relates the story of a blind rat-snake who heard Dhammadinna recite the satipatthānas and was later born as Tissāmacca, minister of Dutthagāmani." [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 Talaṅga

"Talaṅga A locality in Ceylon, perhaps in Piyangudīpa. It is known chiefly as having been the residence of the Elder Dhammadinna. Mhv.xxxii.52; VbhA.389, 489; Vsm.392, 834.  It may be the place mentioned in the Saddhammasangaha (p.88) as the residence of Mahādhammadinna, under the name of Talangaratissapabbata (elsewhere (MT.606, n.2) called Vālangatissapabbata). There was a cave in it called Devarakkhitalena.   According to the Majjhima Commentary (i.149f), Talangaratissapabbata was in Rohana, and between it and Tissamahārāma lay the monasteries of Hankana and Cittalapabbata. v.l. Talanka, Tālankara, Tālanganagara." [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 Piyaṅgu-Insel: Kolbenhirse-Insel: piyaṅgu = Setaria italica (Kolbenhirse)

"Piyaṅgudīpa An island, probably near Ceylon, the monks of which enjoyed a reputation for extreme holiness. When Dutthagāmanī, fleeing from Cūlanganiyapitthi, wished to give alms though having so little food, an arahant Thera came from Piyangudīpa to accept it as soon as the time of the almsgiving was announced by the minister Tissa (Mhv.xxiv.24ff). Again, when Dutthagāmanī, after his conquest of the Damilas, was filled with remorse for his slaughter of men, arahants of Piyangudīpa read his thoughts and came to console him (Mhv.xxv.104ff). Mention is made of as many as twelve thousand monks living on Piyangudīpa. Mhv.xxxii.55." [Quelle: Malalasekera, G. P. <1899 - 1973>: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- 2 vol. -- 1163, 1370 S. -- ISBN 0860132692. -- s. v.]

53 Maṅgaṇavāsiko Khuddatissatthero mahiddhiko
Kelāse saṭṭhisahassānaṃ datvāna paribhuñji taṃ

53.

Der wundermächtige Thera Khuddatissa¹, der in Maṅgana² lebt, gab in Kelāsa³ 60.000 Mönchen Hirse-Sauerklümpchen und speiste dann selbst davon.

Kommentar:

¹ Khuddatissa

"Khuddaka Tissa (Khudda Tissa) A thera credited with great iddhi-power. He lived in Mangana, and was one of those who shared the sour millet-gruel given by Dutthagāmani in his flight from battle. Khuddaka Tissa divided it among sixty thousand monks in the Kelāsa Vihāra (Mhv.xxxii.53f). He was one of the pacchāgatakā (late comers?) to the Assemblies of Kuddālaka, Mūgapakkha, Ayoghara, and Hatthipāla (J.vi.30). He is probably identical with Kujja Tissa (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.]

"Kujjatissa Thera An arahant. He lived in Mangana in Ceylon, and was mentioned by the Sangha to King Saddhātissa as being worthy of his special worship. The king travelled five leagues to see him, but the thera, lest the king should invite him to the palace, lay down on a bed at the time of the king's arrival and started scratching letters on the floor. The king decided that the thera was not an arahant and went away. When he was blamed for having displeased so pious a king, the thera undertook to make amends. He requested that, after his death, he should be placed in a covered palanquin containing also a second bed. This was done and the palanquin travelled by air to Anurādhapura, performing many miracles, applauded by the people. In Anurādhapura it circled round the Thūpārāma and the Silācetiya and, when it reached the Lohapāsāda, the thera Mahāvyaggha entered the palanquin, lay down on the spare bed and entered Nibbāna. The king made offerings of flowers and perfumes to the palanquin and it descended to earth, for such had been Kujjatissa's desire. The bodies were burnt and thūpas were erected over the relics. AA.i.384f.   He is probably identical with Khuddaka-Tissa (q.v.)." [Quelle: Malalasekera, G. P. <1899 - 1973>: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- 2 vol. -- 1163, 1370 S. -- ISBN 0860132692. -- s. v.]

² Maṅgaṇa

"Maṅgaṇa A locality, probably a monastery in Ceylon, the residence of an arahant, Khuddaka Tissa (Kujjaka Tissa) (Mhv.xxxii.53; J.vi.30). The place was five leagues from Anurādhapura and was visited by Saddhātissa (AA.i.384). A Mangana vihāra is mentioned among the religious buildings erected by Dhātusena (Cv.xxxviii.48). This was probably a restoration of the original." [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 Kelāsa

"Kelāsa. A vihāra in Ceylon, probably in the district of Malagana. At one time sixty thousand monks dwelt there with Khuddatissa at their head (M.xxxii.53). This is probably not the Kelāsa vihāra (in Jambudīpa?) whence, we are told, Suriyagotta came with ninety thousand monks to the foundation of the Mahā Thūpa. M.xxix.43." [Quelle: Malalasekera, G. P. <1899 - 1973>: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- 2 vol. -- 1163, 1370 S. -- ISBN 0860132692. -- s. v.]

54 Mahāvyaggho ca thero taṃ Ukkanagaravihārake
Datvā satānaṃ sattantaṃ paribhogam akā sayaṃ.

54.

Und der Thera Mahāvyaggha gab im Ukkanagara-Kloster 700 Mönchen Hirse-Sauerklümpchen und speiste dann selbst davon.

55 Sarakabhattagāhikatthero Piyaṅgudīpake
Dvādasabhikkhusahassānaṃ datvāna paribhuñji taṃ

55. Der Thera, der das Mahl aus Deinem Napf¹ empfangen hatte, gab davon 12.000 Mönchen auf der Piyaṅgu-Insel² und speiste dann selbst davon.

Kommentar:

¹ siehe oben Vers 31f. und Mahāvaṃsa, Kapitel 24, Vers 24

² Piyaṅgu-Insel: siehe oben zu Vers 52.

56 Iti vatvābhayatthero rañño hāsesi mānasaṃ
Rājā cittam pasādetvā taṃ theraṃ idam abravi:

56.

Mit diesen Worten erheiterte der Thera Abhaya das Gemüt des Königs. Der König klärte sein Herz und sprach zum Thera:

57 Catuvīsati vassāni saṅghassa upakārako
Aham eva hotu kāyo pi saṅghassa upakārako

57.

"Vierundzwanzig Jahre lang habe ich den Orden unterstützt. Auch mein Leib soll ein Unterstützer des Ordens sein.

58 Mahāthūpadassanaṭṭhāne saṅghassa kammamālake
Sarīraṃ saṃghadāsassa tumhe jhāpetha me iti.

58.

Verbrennt im Anblick des Mahāthūpa, auf einer Terrasse für Zeremonien des Ordens den Leichnam von mir, einem Knecht des Ordens!"

59 Kaṇiṭṭhaṃ āha bho Tissa Mahāthūpe aniṭṭhitaṃ
Niṭṭhāpehi tuvaṃ sabbaṃ kammaṃ sakkacca sādhukaṃ;

59.

Zu seinem jüngeren Bruder sprach er: "Tissa, vollende gut darauf achtend alle Arbeiten am Mahāthūpa, die noch nicht vollendet sind."

60 Sāyaṃ pāto ca pupphāni Mahāthūpamhi pūjaya;
Tikkhattuṃ upahārañ ca Mahāthūpassa kāraya,

60.

Bringe abends und morgends Blumen am Mahāthūpa dar. Lass dreimal täglich dem Mahāthūpa ein feierliches Opfer darbringen.

61 Paṭiyāditañ ca yaṃ vaṭṭaṃ mayā sugatasāsane
Sabbaṃ aparihāpetvā tāta vattaya taṃ tuvaṃ.

61.

Mein Lieber, führe ohne Ausnahme alle Stiftungen fort, die ich für die Religion des Vollendeten eingeführt habe.

62 Saṅghassa tāta kiccesu mā pamajjittha sabbathā
Iti taṃ anusāsitvā tuṇhī āsi mahīpati.

62.

Mein Lieber, sei keinesfalls nachlässig in den Verpflichtungen gegenüber dem Orden." So instruierte ihn der König und schwieg dann.

63 Taṅkhaṇaṃ gaṇasajjhāyaṃ bhikkhusaṅgho akāsi ca,
Devatā cha rathe ceva chahi devehi ānayuṃ.

63.

In diesem Augenblick begann die Mönchsgemeinde, gemeinsam zu rezitieren. Gottheiten brachten sechs Wagen mit sechs Göttern.

64 Yācuṃ visuṃ visuṃ devā rājānaṃ te rathe ṭhitā
Amhākaṃ devalokaṃ tvaṃ ehi rāja manoramaṃ

64.

Einzeln baten die Götter auf ihren Wagen stehend den König, dass der König in ihre jeweilige schöne Götterwelt komme.

65 Rājā tesaṃ vaco sutvā yāva dhammaṃ suṇām' ahaṃ
Adhivāsetha tāvā ti hatthākārena vārayi.

65.

Als der König ihre Worte hörte, wehrte er sie mit einer Geste seiner Hand ab: "Ich höre gerade die Buddhalehre, wartet so lange!"

66 Vāreti gaṇasajjhāyam iti mantvāna bhikkhavo
Sajjhāyaṃ ṭhapayuṃ; rājā pucchi taṃṭhānakāraṇaṃ

66.

Die Mönche meinten, dass er die gemeinsame Rezitation abwehre, und hörten mit der Rezitation auf. Der König fragte nach dem Grund des Aufhörens.

67 Āgamethāti saññāya dinnattā ti vadiṃsu te.
Rājā netaṃ tathā bhante iti vatvāna taṃ vadi.

67.

Sie sagten ihm: "Weil du uns ein Zeichen gegeben hast, still zu sein." Der König sagte, dass dies nicht der Fall sei, und berichtete, was geschehen war.

68 Taṃ sutvāna janā keci bhīto maccubhayā ayaṃ
Lālappatī ti maññiṃsu; tesaṃ kaṅkhāvinodanaṃ
69 Kāretuṃ Abhayatthero rājānaṃ evam āha so
Jānāpetuṃ kathaṃ sakkā ānītā te rathā iti

68. -69.

Als sie das hörten, glaubten einige Leute, dass er in Todesangst phantasiere. Um ihren Verdacht zu zerstreuen, sprach der Thera Abhaya zum König so: "Wie ist es möglich klarzumachen, dass diese Wagen hierher gebracht wurden?"

70 Pupphadāmaṃ khipāpesi rājā nabhasi paṇḍito;
Tāni laggāni lambiṃsu rathīsāsu visuṃ visuṃ.

70.

Der weise König ließ Blumenkränze in die Luft werfen. Diese blieben einzeln an den Wagendeichseln haften und hängten herab.

71 Ākāse lambamānāni tāni disvā mahājano
Kaṅkhaṃ paṭivinodesi, rājā theram abhāsi taṃ:

71.

Als die Volksmenge diese in der Luft hängend sah, verlor sie den Verdacht. Der König sprach zum Thera:

72 Katamo devaloko hi rammo bhante ti so bravi:
Tusitānaṃ puraṃ rāja rammaṃ iti sataṃ mataṃ;

72.

"Ehrwürden, welche Götterwelt¹ ist die schönste." Dieser antwortete: "König, die Weisen halten die Stadt der Tusita² für die schönste.

Kommentar:

¹ Götterwelt

"Devā. A class of beings. As a title the word Deva is attributed to any being regarded, in certain respects, as being above the human level. Thus it is used for a king. In a late classification (CNid.307; KhA.123, etc.) there are three kinds of Deva: sammutidevā (conventional gods - e.g., kings and princes); visuddhidevā (beings who are divine by the purity of their great religious merit - arahants and Buddhas); uppattidevā (beings who are born divine). Under the third category various groups are enumerated, the commonest number being seven: Cātummahārājikā, Tāvatimsā, Yāmā, Tusitā, Nimmānaratī, Paranimmitavasavattī Brahmakāyikā (E.g., D.i.216; A.i.210, etc.). The longest list is that of the Majjhima Nikāya (i.289; iii.100. The Divyāvadāna p.266 contains a list of twenty-two), which contains the names of twenty-five groups. The popular etymology of the word connects it with the root div in the sense of playing, sporting, or amusing oneself, sometimes also of shining: dibbantī ti devā, pañcahi kāmagunehi kīlanti, attano vā siriyā jotantī ti attho (KhA.123). The word implies possession of splendour and power of moving at will, beauty, goodness and effulgence of body, and, as such, is opposed to the dark powers of mischief and destruction - such as the Asuras, Petas and Nerayikas. The Devas are generally regarded as sharing kinship and continuity of life with humans; all Devas have been men and may again be born among men. They take interest in the doings of men, especially the Cātummahārājikā and the gods of Tāvatimsa. They come to earth to worship the Buddha and to show reverence to good men. Sakka (q.v.) is usually spoken of as chief of the gods - devānam indo. All Devas are themselves in samsāra, needing salvation. They are subject to death, their life-spans varying according to the merit of each individual deva. They are born in the full flower of youth and are free from illness till the moment of their death. Devas die from one of the following causes: exhaustion of life, merit or food; failing, through forgetfulness, to eat; and jealousy at the glory of another, which leads to anger. (DhA.l.173; for other particulars regarding devas see the article in the NPD). When a deva is about to die five signs appear on him: his clothes get soiled, flowers worn by him fade, sweat exudes from his armpits, his body loses its colour and he becomes restless on his seat. DA.ii.427f; DhSA, 33, etc. " [Quelle: Malalasekera, G. P. <1899 - 1973>: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- 2 vol. -- 1163, 1370 S. -- ISBN 0860132692. -- s. v.]

² Tusita (Sanskrit: Tuṣita; Tibetisch: dga'.ldan)

"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.]

Abb.: Heute befindet sich Tusita im Emirat Dubai (arabisch: دبي): Dusit (= thai ดุสิต/Tusita) Hotel
[Bildquelle: bigbluemeanie. -- http://www.flickr.com/photos/bigblue/68633297/. -- Creative Commons Lizenz (Namensnennung, keine kommerzielle Nutzung). -- Zugriff am 2007-07-27]

73 Buddhabhāvāya samayaṃ olokento mahādayo
Metteyyo bodhisatto hi vasate Tusite pure.

Denn der Bodhisatta Metteyya¹ lebt in der Tusita-Stadt und wartet auf die Zeit, ein Buddha zu werden."

Kommentar:

¹ Metteyya

"Metteyya The future Buddha, the fifth of this kappa (Bu.xxvii.21). According to the Cakkavatti Sīhanāda Sutta, he will be born, when human beings will live to an age of eighty thousand years, in the city of Ketumatī (present Benares), whose king will be the Cakkavattī Sankha. Sankha will live in the fairy palace where once dwelt King Mahāpanadā, but later he will give the palace away and will himself become a follower of Metteyya Buddha (D.iii.75ff). The Anāgatavamsa (J.P.T.S.1886, pp.42, 46ff., 52; DhSA.415 gives the names of his parents) gives further particulars. Metteyya will be born in a very eminent brahmin family and his personal name will be Ajita. Metteyya is evidently the name of his gotta. For eight thousand years he will live the household life in four palaces   Sirivaddha, Vaddhamāna, Siddhattha and Candaka -  his chief wife being Candamukhī and his son Brahmavaddhana. Having seen the four signs while on his way to the park, he will be dissatisfied with household life and will spend one week in practicing austerities. Then he will leave home, travelling in his palace and accompanied by a fourfold army, at the head of which will be eighty-four thousand brahmins and eighty four thousand Khattiya maidens. Among his followers will be Isidatta and Pūrana, two brothers, Jātimitta, Vijaya, Suddhika and Suddhanā, Sangha and Sanghā, Saddhara, Sudatta, Yasavatī and Visākhā, each with eighty four thousand companions. Together they will leave the household and arrive on the same day at the Bodhi tree. After the Enlightenment the Buddha will preach in Nāgavana and King Sankha will, later, ordain himself under him. Metteyya's father will be Subrahmā, chaplain to King Sankha, and his mother Brahmavatī. His chief disciples will be Asoka and Brahmadeva among monks, and Padumā and Sumanā among nuns. Sīha will be his personal attendant and his chief patrons Sumana, Sangha, Yasavatī and Sanghā. His Bodhi will be the Nāga tree. After the Buddha's death, his teachings will continue for one hundred and eighty thousand years. According to the Mahāvamsa (Mhv.xxxii.81f.; see Mil.159), Kākavannatissa and Vihāramahādevī, father and mother of Dutthagāmani, will be Metteyya's parents, Dutthagāmani himself will be his chief disciple and Saddhātissa his second disciple, while Prince Sāli will be his son. At the present time the future Buddha is living in the Tusita deva-world (Mhv.xxxii.73). There is a tradition that Nātha is the name of the future Buddha in the deva world. The worship of the Bodhisatta Metteyya seems to have been popular in ancient Ceylon, and Dhātusena adorned an image of him with all the equipment of a king and ordained a guard for it within the radius of seven yojanas (Cv.xxxviii.68). Dappula I. made a statue in honour of the future Buddha fifteen cubits high (Cv.xlv.62). It is believed that Metteyya spends his time in the deva-world, preaching the Dhamma to the assembled gods, and, in emulation of his example, King Kassapa V. used to recite the Abhidhamma in the assemblies of the monks (Cv.lii.47). Parakkamabāhu I. had three statues built in honour of Metteyya (Cv.lxxix.75), while Kittisirirājasīha erected one in the Rajata-vihāra and another in the cave above it (Cv.c.248,259). It is the wish of all Buddhists that they meet Metteyya Buddha, listen to his preaching and attain to Nibbāna under him. See, e.g., J.vi.594; MT. 687; DhSA.430." [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.]

"Names: Sanskrit: मैत्रेय (Maitreya), Pāli: मैत्तेय (Metteyya); Chinese Name: 彌勒菩薩 (Mí Lè Pú Sa); Japanese Name: 弥勒菩薩 (Miroku Bosatsu); Vietnamese Name: Di-lặc Bồ Tát; Tibetan Name: Byams-pa; Korean Name: 미륵보살 (Mi Rug Bo Sal); Thai Name: ศรีอรายะ (Sriaraya) Maitreya Bodhisattva (Sanskrit), Metteyya Bodhisatta (Pāli), or Miroku Bosatsu (Japanese, kanji 弥勒) is the future Buddha in Buddhist eschatology. Maitreya is a bodhisattva who some Buddhists believe will eventually appear on earth, achieve complete enlightenment, and teach the pure dharma. Maitreya Bodhisattva will be the successor of the historic Śākyamuni Buddha. He is predicted to be a “world-ruler,” uniting those who he rules over. The prophecy of the arrival of Maitreya is found in the canonical literature of all Buddhist sects (Theravāda, Mahāyāna, Tantrayana, Navayana, Purnayana, Triyana and Vajrayāna) and is accepted by most Buddhists as a statement about an actual event that will take place in the distant future. Characteristics One of the earliest mention of Maitreya is a Sanskrit text, the Maitreyavyākaraṇa (The Prophecy of Maitreya), stating that Gods, men and other beings will worship Maitreya and: "will lose their doubts, and the torrents of their cravings will be cut off: free from all misery they will manage to cross the ocean of becoming; and, as a result of Maitreya's teachings, they will lead a holy life. No longer will they regard anything as their own, they will have no possession, no gold or silver, no home, no relatives! But they will lead the holy life of chastity under Maitreya's guidance. They will have torn the net of the passions, they will manage to enter into trances, and theirs will be an abundance of joy and happiness, for they will lead a holy life under Maitreya's guidance." (Trans. in Conze 1959:241) General description Maitreya is typically pictured seated, with both feet on the ground, indicating that he has not yet completed ascending his throne, which is believed to be a style of western throne, not Indian as previously believed. He is dressed in the clothes of either a Bhiksu or Indian royalty. As a Bodhisattva, he would usually be standing, and dressed in jewels. Usually he wears a small stupa in his headdress, and could be holding a chakra wheel resting a lotus. A scarf is always tied around his waist. In the Greco-Buddhist art of Gandhara, in the first centuries AD in northern India, Maitreya is represented as a Central Asian or northern Indian nobleman, holding a water phial in his left hand. He is flanked by his two acolytes, Asanga and his brother, Vasubandhu. Maitreya's Tuṣita Heaven Maitreya resides in the Tuṣita Heaven (Pāli: Tusita), said to be reachable through meditation, and which is considered to be much closer than the Pure Land (zh. 净土, pinyin jìngtǔ, jp. 浄土 jodo, vi. Tịnh độ) of Amitabha Buddha (阿彌陀佛). Śākyamuni Buddha also lived here before he was born into the world. Bodhisattvas live in the Tuṣita Heaven before they descend to the human realm as Buddhas. A bodhisattva may be thought of as an individual near to becoming Buddha. Because the Tusita heaven is still in the realm of desire, its beings still feel passions, but they require less to satisfy those passions, and are thus calmer and more refined beings. The arrival of Maitreya  The Bodhisattva Maitreya (water bottle on left thigh), art of Mathura (Hindi: मथुरा, Urdu: متھرا), 2nd century CE. Maitreya’s coming will occur after the teachings of the current Buddha Gautama, the Dharma, are no longer taught and are completely forgotten. Maitreya is predicted to attain Bodhi in seven days (which is the minimum period), by virtue of his many lives of preparation for Buddha-hood (similar to those reported in the Jataka stories of Shakyamuni Buddha). Maitreya’s coming is characterized by a number of physical events. The oceans are predicted to decrease in size, allowing Maitreya to traverse them freely. The event will also allow the unveiling of the “true” dharma to the people, in turn allowing the construction of a new world. The coming also signifies the end of the middle time in which humans currently reside (characterized as a low point of human existence between the Gautama Buddha and Maitreya). In order for the world to realize the coming of Maitreya, a number of conditions must be fulfilled. Gifts should be given to Buddhist monks, moral precepts must be followed, and offerings must be made at shrines. Some of the events foretold at the coming of the second Buddha include an end to death, warfare, famine, and disease, as well as the ushering in of a new society of tolerance and love. Origins  Maitreya, seated on a throne in the Western manner, with Kushan devotee. 2nd century Gandhara. Tokyo National Museum (東京国立博物館). The name Maitreya or Metteyya is derived from the word maitrī (Sanskrit) or mettā (Pāli) meaning "loving-kindness", which is in turn derived from the noun mitra (Pāli: mitta) in the sense of "friend". Maitreya, who is sometimes represented seated on a throne Western-style, and venerated both in Mahāyāna and non-Mahāyāna Buddhism, is sometimes considered to have been influenced by the Zoroastrian Mithra (Avestan Miθra, modern Persian مهر Mihr, Mehr, Meher) , a god of contracts, associated with the Sun. The primary resemblance between the two characters appears to be the chance similarity of their names. Paul Williams claims that some Zoroastrian ideas influenced the cult of Maitreya, such as "expectations of a heavenly helper, the need to opt for positive righteousness, the future millennium, and universal salvation". Possible objections are that these characteristics are not unique to Zoroastrianism, nor are they necessarily characteristic of the belief in Maitreya. In the Greco-Buddhist art of Gandhara, in the first centuries CE in northern India, Maitreya was the most popular figure to be represented, together with the Buddha Śākyamuni. In China, the cult of Maitreya seems to have developed around the same time of that of Amitābha, as early as the 3rd century AD. Maitreya claimants  The Leshan Giant Buddha (樂山大佛/乐山大佛), depicting Maitreya Bodhisattva Since his death, the Chinese monk Hotei (布袋; vietn.: Bố Đại) has been popularly regarded as an incarnation of the bodhisattva Maitreya. His depiction as the Laughing Buddha continues to be very popular in East Asian culture. Hotei (布袋) / von Utagawa Kuniyoshi (Japanese: 歌川国芳) (1798 - 1861) Abb.: 布袋, der lachende Buddha, Beijing (北京), China, 2004 [Bildquelle: wuji9981. -- http://www.flickr.com/photos/gswj/19819958/. -- Creative Commons Lizenz (Namensnennung, keine kommerzielle Nutzung). -- Zugriff am 2006-07-27] Gung Ye (궁예; 弓裔), a Korean warlord and king of short-lived state of Taebong (태봉; 泰封) during the 10th century, claimed himself as living incarnation of Maitreya and ordered his subjects to worship him. His claim was widely rejected by most Buddhist monks and later he was dethroned and killed by his own servants. While a number of persons have proclaimed themselves to be Maitreya over the years following the Sakyamuni Buddha’s death, none have been officially recognized by the sangha and the Buddhist people. A particular difficulty faced by any would-be claimant to Maitreya's title is the fact that the Buddha is considered to have made a number of fairly specific predictions regarding the circumstances that would occur prior to Maitreya's coming- such as that the teachings of the Buddha would be completely forgotten, and all of the remaining relics of Sakyamuni Buddha would be gathered in Bodh Gaya and cremated. An example of a self-proclaimed incarnation of Maitreya is found in the I-Kuan Tao (一貫道) religious movement, which believes that Lu Zhong Yi (路中一), the 17th patriarch of I-Kuan Tao, proclaimed himself to be an incarnation of Maitreya. Lu Zhong Yi (路中一) It has been suggested by some that Ram Bahadur Bomjon (राम बम्जन), a teenage monk in Nepal who began a long period of meditation on May 16, 2005, could be an incarnation of Maitreya. Ram Bahadur Bomjon (राम बम्जन) Very often missionaries in predominantly Buddhist countries link the prophecy of Maitreya to their savior, such as Muhammad or Christ. Non-Buddhist views Since the growth of the theosophist movement in the 19th Century, non-Buddhist religious and spiritual movements have adopted the name and selected characteristics of Maitreya for teachers in their traditions. One of the best known of these movements is Share International, which equates Maitreya with the prophesied figures of multiple religious traditions, and claims that he is already present in the world. The writer Harry Walther records that the name Maitreya, spelled in all seven possible ways in the Hebrew alphabet, adds up to the number 666 (that of the Beast in the Book of Revelation) when traditional Jewish numerical values for letters are used. He claims that Maitreya is thus the name of the Antichrist. Bahá'ís believe that Bahá'u'lláh (بهاء الله‎ ) is the fullfillment of the prophecy of appearance of Maitreya. Bahá'ís believe that the prophecy that Maitreya will usher in a new society of tolerance and love has been fulfilled by Bahá'u'lláh's teachings on world peace." [Quelle: http://en.wikipedia.org/wiki/Maitreya. -- Zugriff am 2006-07-27]

"Maitreyan Rebellions Sui Dynasty [隋朝] 610 On the first day of the Lunar New Year, several tens of rebels dressed in white, burning incense and holding flowers proclaimed their leader as Maitreya Buddha and charged into the imperial palace through one of its gates, killing all the guards before they were themselves killed by troops led by an imperial prince. A massive investigation in the capital (Chang'an [長安]) implicated over a thousand families. 613 A “skilled magician” named Song Zixian claimed to be Maitreya in Tang county (northwest of Yingzhou), and supposedly could transform into the form of a Buddha and make his room emit a glow every night. He hung a mirror in a hall that could display an image of what a devotee would be reincarnated as – a snake, a beast or a human being. Nearly a thousand “from near and far” joined his sect every day, and he plotted to first hold a Buddhist vegetarian banquet (wuzhe fohui) and then make an attack on the emperor who was then touring Yingzhou. The plot was leaked out, and Song was arrested and executed with over a thousand families of his followers. 613 The monk Xiang Haiming claimed to be Maitreya in Fufeng prefecture (western Shaanxi [陕西]) and led a rebellion. The elite of the Chang’an area hailed him as a holy man (dasheng) because they had auspicious dreams after following him, and his army swelled to several tens of thousands before he was defeated by government troops. Tang Dynasty [唐朝] 710 Wang Huaigu declared, "The Shakyamuni [釈迦牟尼] Buddha has declined; a new Buddha is about to appear. The House of Li is ending, and the House of Liu [劉] is about to rise". Song Dynasty [宋朝] 1047 Army officer Wang Ze led a revolt of Buddhists expecting Maitreya; they took over the city of Beizhou in Hebei [河北] before they were crushed. The Song Dynasty government declared Maitreya Sects to be "heresies and unsanctioned religions". Tens of thousands of Maitreya Sect followers were killed. Yuan Dynasty [元朝] 1351 The Red Turban Rebellion (a.ka. The First White Lotus Rebellon). Han Shantong (韓山童), leader of the White Lotus Society [白蓮教], and Army Commander Liu Futong (劉福通) rebelled against the Mongol [蒙古人] masters of the Yuan Dynasty. Shantong's anti-mongol slogan was "The empire is in utter chaos. Maitreya Buddha has incarnated, and the Manichaean King of Light has appeared in this world." In 1355, Han Shantong's son, Han Lin'er (韓林兒), was proclaimed "Emperor of the Great [Latter] Song" (大宋, referring to the dead Song Dynasty) (1355-1368?) by Liu Futong. Liu Futong claimed Han Lin'er was a direct descendent of the Zhao [趙] royal family who ruled the Song Dynasty. After Liu Futong's death, Zhu Yuanzhang [朱元璋] took up command of the Red Turban Rebellion and later assassinated Han Lin'er to become Emperor Hongwu [洪武] of the Ming Dynasty [明朝]. The Ming Dynasty derives its name from the White Lotus' messianic figures of "Big and Little Ming Wang" (Brilliant Kings), who were thought to have been sent by Maitreya to the world to restore peace and order."   [Quelle: http://en.wikipedia.org/wiki/Maitreya. -- Zugriff am 2006-09-04]

"White Lotus (白蓮教 Pinyin: báiliánjiào Wade-Giles: Pai-lien chiao) is a type of Buddhist sectarianism that appealed to many Chinese, most notably to women and to the poor, who found solace in worship of the Eternal Mother who was to gather all her children at the millennium into one family. The doctrine of the White Lotus included a forecast of the imminent advent of the future Buddha Maitreya. Origins The first signs of the White Lotus Society came during the late 13th century. Mongol rule over China, known also by its dynastic name, the Yuan dynasty, prompted small, yet popular demonstrations against foreign rule. The White Lotus Society took part in some of these protests as they grew into wide-spread dissent. The Mongols considered the White Lotus society a heterodox religious sect and banned it, forcing its members to go underground. Now a secret society, the White Lotus became an instrument of quasi-national resistance and religious organization. White Lotus Revolution A revolution, inspired by the White Lotus society, took shape in 1352 around Guangzhou [廣州]. A Buddhist monk and former boy-beggar, Zhu Yuanzhang, [朱元璋] (Wade-Giles: Chu Yüan-chang) threw off his vestments and joined the rebellion. His exceptional intelligence took him to the head of a rebel army; he won people to his side by forbidding his soldiers to pillage, in observance of White Lotus religious beliefs. By 1355 the rebellion had spread through much of China. In 1356, Zhu Yuanzhang captured Nanjing [南京] and made it his capital. It was here that he began to discard his heterodox beliefs and so won the help of Confucian scholars who issued pronouncements for him and performed rituals in his claim of the Mandate of Heaven [天命], the first step toward establishing new dynastic rule. Meanwhile the Mongols were fighting among themselves, inhibiting their ability to suppress the rebellion. In 1368, Zhu Yuanzhang extended his rule to Guangzhou -- the same year that the Mongol ruler, Toghan Temur, fled to Karakorum. In 1368 Zhu Yuanzhang and his army entered the former Mongol capital, Beijing [北京], and in 1371 his army moved through Sichuan [四川] to the southwest. By 1387, after more than thirty years of war, Zhu Yuanzhang had liberated all of China. Having attained the Mandate of Heaven and the status of Emperor, he took the title Hongwu [洪武] and founded a new dynasty - the Ming [明朝]. The Ming dynasty derives its name from the White Lotus' messianic figures of Big and Little Ming Wang (Brilliant Kings), who were thought to have been sent by Buddha Maitreya to the world to restore peace and order. The Second Rebellion The White Lotus reemerged in the late 18th century in the form of an inspired Chinese movement to overthrow the Qing Dynasty [清朝], led by Wang Lun, a master of martial arts and herbal medicine. The movements arose in the mountainous region that separates Sichuan province [四川] from Hubei [湖北] and Shaanxi [陕西] provinces in central China as tax protests. The White Lotus led impoverished settlers into rebellion, promising personal salvation in return for their loyalty. Beginning as tax protests, the eventual rebellion gained growing support and sympathy from many ordinary people. The rebellion grew in number and power and eventually, into a serious concern for the government. Heshen [和珅], a corrupt official, was sent by the Emperor Qianlong (Ch'ien-lung) [乾隆] (reigned 1711–99) to quell the uprising. Surprisingly, the ill-organized rebels managed to defeat the inadequate and inefficient Imperial forces. Heshen had been known to embezzle funds and resources earmarked for the defeat of the White Lotus, and had only gained his position because he was the Emperor's favorite, and this accounted for his defeat. Upon assuming effective power in 1799, Emperor Jiaqing [嘉慶] (Chia Ch’ing) (reigned 1796–1820) disposed of Heshen and gave support to the efforts of more vigorous Manchu commanders as a way of restoring discipline and morale. A systematic program of pacification followed in which the populace was resettled in hundreds of stockaded villages and organized into militia. In its last stage, the Qing suppression policy combined pursuit and extermination of rebel guerrilla bands with a program of amnesty for deserters. The rebellion came to an end in 1804. A decree from the Emperor Daoguang [道光] admitted, "…it was extortion by local officials that goaded the people into rebellion…" Using the arrest of sectarian members as a threat, local officials and police extorted money from people. Actual participation in sect activities had no impact on an arrest; whether or not monetary demands were met, however, did. The end of the White Lotus Rebellion in 1804 also brought an end to the myth of military invincibility of the Manchu, perhaps contributing to the greater frequency of rebellions in the 19th century. Boxer Connection The White Lotus would again have an influence in the 1890s. A sect, inspired in part by the White Lotus, called the Yi He Quan [義和拳] (Wade-Giles: I Ho Ch'uan) (Fists of Righteous Harmony and Justice, often, "Society of Harmonious Fists") began a serious anti-foreigner rebellion in response to the humiliations suffered by China at the hands of European and American powers. Westerners would later call this band of rebels the Boxers." [Quelle: http://en.wikipedia.org/wiki/White_Lotus. -- Zugriff am 2006-09-04]

Grundlegend zum mit Metteyya verbundenen Messianismus:

Sarkisyanz, Emanuel <1923 - >: Russland und der Messianismus des Orients : Sendungsbewusstsein und politischer Chiliasmus des Ostens. -- Tübingen : Mohr (Siebeck), 1955. -- XII, 419 S.

74 Therassa vacanaṃ sutvā mahārājā mahāmati
Olokento Mahāthūpaṃ nipanno va nimīlayi.

74.

Als der großherzige König die Worte des Theras gehört hatte, blickte er auf den Mahāthūpa, legte sich hin und schloss seine Augen.

75 Cavitvā taṃkhaṇaṃ yeva Tusitā āgate rathe
Nibbattitvā ṭhito yeva dibbadeho adissatha
75.

In diesem Augen blick schied er dahin, wurde wiedergeboren und wurde mit einem himmlischen Leib im aus Tusita gekommenen Wagen stehend gesehen.

76 Katassa puññakammassa phalaṃ dassetum attano
Mahājanassa dassento attānaṃ samalaṅkataṃ
77 Rathaṭṭho yeva tikkhattuṃ Mahāthūpaṃ padakkhiṇaṃ
Katvāna thūpaṃ saṅghañ ca vanditvā Tusitaṃ agā.

76. - 77.

Um die Frucht der von ihm getanen verdienstvollen Taten zu zeigen, fuhr er im Wagen dreimal - mit der rechten Schulter zum Stūpa gerichtet¹ - um den Mahāthūpa, wobei er der Volkmenge seine volle Pracht zeigte. Dann verabschiedete er sich vom Stūpa und der Ordensgemeinde und ging nach Tusita.

Kommentar:

¹ dreimal - mit der rechten Schulter zum Stūpa gerichtet: d.h. padakkhinā (pradakṣiṇā)

78 Nāṭakiyo idhāgantvā makuṭaṃ yattha mocayuṃ
Makuṭamuttasālā ti ettha sālā katā ahu.

78.

Wo die Tänzerinnen, die gekommen waren, ihre Diademe¹ ablegten, wurde die "Diademhalle" genannte Halle erbaut.

Kommentar:

¹ Diadem (makuṭa)

Abb.: Diadem, Sigiriya

[Bildvorlage: yacht boy. -- http://www.flickr.com/photos/turgeon/188647409/. -- Creative Commons Lizenz (Namensnennung, keine kommerzielle Nutzung). -- Zugriff am 2006-09-04]

79 Citake ṭhapite rañño sarīramhi mahājano
Yatthāravi Rāvavaṭṭisālā nāma tahiṃ ahu.

79.

Dort wo die Volksmenge wehklagte, als der Leichnam des Königs auf den Scheiterhaufen gelegt worden war, wurde die "Wehklaghalle" (Rāvavaṭṭisālā) gebaut.

80 Rañño sarīraṃ jhāpesuṃ yasmiṃ nissīmamālake
So yeva mālako ettha vuccate Rājamālako.

80.

Die Terrasse außerhalb der Sīmā¹, auf der man den Leichnam des Königs verbrannte, heißt "Königsterrasse".

Kommentar:

¹ Sīmā: "Abgrenzung für Rechtsakte des Ordens": Es geht darum zu bestimmen, welche Mönche an einem Rechtsakt des Ordens (sanghakamma) teilnahmeberechtigt sind und bei Entscheidungen ein Recht auf Gehör haben. Diese Bestimmung geschieht gebietsmäßig: alle Mönche, die sich an einem Ort befinden. Wie ist aber dieser eine Ort definiert? Um Rechtssicherheit zu schaffen, müssen die Grenzen (sīmā) dieses einen Ortes festgelegt sein. Ein sanghakamma ohne feste sīmā ist ungültig: denn dann kann die Einmütigkeit (sāmaggī) des sangha nicht festgestellt werden (es könnte im Nachhinein ein Mönch sagen, dass er nicht Gehör bekommen hat).

Ausführlich zu sīmā: 

Kapitel 15.E2. Exkurs 2 zu Kapitel 15: Sīmā -- URL: http://www.payer.de/mahavamsa/chronik15e2.htm

81 Duṭṭhagāmaṇirājā so rājanāmāraho mahā
Mettayyassa bhagavato hessati aggasāvako;

81.

Der große König Duṭṭhagāmaṇī, welcher der Bezeichnung "König" würdig ist, wird der erste Jünger des Ehrwürdigen Metteyya sein.

82 Rañño pitā pitā tassa; mātā mātā bhavissati;
Saddhātisso kaṇiṭṭho tu dutiyo hessati sāvako.

82.

Der Vater des Königs wird der Vater Metteyyas sein, sein Mutter dessen Mutter. Saddhātissa¹, sein jüngerer Bruder, wird der zweite Jünger sein.

Kommentar:

¹ Saddhātissa: siehe oben zu Vers 2

83 Sālirājakumāro yo tassa rañño suto tu so
Metteyyassa bhagavato putto yeva bhavissati.

83.

Prinz Sāli¹ aber, der Sohn dieses Königs, wird der Sohn des Ehrwürdigen Metteyya sein.

Kommentar:

¹ Sāli

"Sāli, Sāliya Only son of Dutthagāmanī. He renounced the throne and married Asokamālā, a Candāla girl (Mv.xxxiii.1f). In his previous birth he had been a smith, named Tissa, in Mundagangā, and his wife was Nāgā (Sumanā). The couple gave a meal with pork to eight arahants, (for their names see MT.606) led by Dhammadinna Thera of Talangatissapabbata. It is said that on the day of birth the whole of Ceylon was filled with paddy, hence his name. Sāli was very pious, and all the revenues given to him by his father he gave away in charity. He kept the fast days in the Issarasamana-vihāra and built the Sālipabbata vihāra (MT.606). He will be the son of Metteyya Buddha in his next birth. MT.xxxii.83. See also Ras.ii.114f." [Quelle: Malalasekera, G. P. <1899 - 1973>: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- 2 vol. -- 1163, 1370 S. -- ISBN 0860132692. -- s. v.]

84 Evaṃ yo kusalaparo karoti puññaṃ
Chādento aniyatapāpakaṃ bahuṃ pi
So saggaṃ sagharam ivopayāti tasmā
Sappañño satatarato bhaveyya puññe

ti

84.

Wer Verdienstvolles tut, weil ihm das karmisch Heilsame das Höchste ist, bedeckt vieles, was eventuell Böses ist¹ und kommt in einen Himmel wie in sein eigenes Haus. Deshalb soll ein Weiser stets Freude am Verdienstvollen haben.

Kommentar:

Versmaß:

Praharṣiṇī
(13 Silben: 3.10.; Schema: ma na ja ra ga: tryāśābhir manajaragāḥ Praharṣiṇīyam: "In der Praharṣiṇī ist ma na ja ra ga mit Zäsur nach drei und zehn Silben (āśā = die zehn Himmelrichtungen: vier Haupt- und vier Zwischenhimmelsrichtungen sowie unten und oben).")

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

Zur Metrik siehe:

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

¹ was eventuell Böses ist: Was nicht auf alle Fälle böse (karmisch unheilsam ist). Anspielung auf die Gewissensbisse Duṭṭhagāmaṇīs nach dem Hinmetzeln der Tamilen. Siehe Mahāvaṃsa, Kapitel 25, Vers 103ff.

Vgl.:

Payer, Alois <1944 - >: Karma und Wiedergeburt im Buddhismus : Vortrag. -- URL: http://www.payer.de/einzel/karma.htm

Sujanappasādasaṃvegatthāya kate Mahāvaṃse
Tusitapuragamanaṃ nāma dvattiṃsatimo paricchedo.