Buddha-jaya-maṅgala Gāthā

Each week we study and discuss a different sutta or Dhamma text

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Re: Buddha-jaya-maṅgala Gāthā

Post by mikenz66 » Thu Feb 02, 2012 8:00 am

http://what-buddha-said.net/library/Bud ... mett%C4%81" onclick="window.open(this.href);return false;
Mettā: 'Lit: friendliness' or 'loving-kindness', is one of the 4 sublime abodes brahma-vihāra. http://what-buddha-said.net/library/Bud ... ih%C4%81ra" onclick="window.open(this.href);return false;

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Re: Buddha-jaya-maṅgala Gāthā

Post by mikenz66 » Thu Feb 02, 2012 9:18 am

Verse 4.

Ukkhitta-khaggam-atihattha sudāruṇantaṃ
Dhāvan-ti-yojana-path'aṅguli-mālavantaṃ
Iddhībhisaṅkhata-mano jitavā munindo
Tan-tejasā bhavatu te jaya-maṅgalāni.


Very horrific, with a sword upraised in his expert hand,
Garlanded-with-Fingers ran three leagues along the path.
The Lord of Sages defeated him with mind-fashioned marvels:
By the power of this, may you have victory blessings.

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Re: Buddha-jaya-maṅgala Gāthā

Post by mikenz66 » Thu Feb 02, 2012 8:49 pm

MN 86 Angulimala Sutta: About Angulimala
http://www.accesstoinsight.org/tipitaka ... .than.html" onclick="window.open(this.href);return false;
Then the Blessed One willed a feat of psychic power such that Angulimala, though running with all his might, could not catch up with the Blessed One walking at normal pace. Then the thought occurred to Angulimala: "Isn't it amazing! Isn't it astounding! In the past I've chased & seized even a swift-running elephant, a swift-running horse, a swift-running chariot, a swift-running deer. But now, even though I'm running with all my might, I can't catch up with this contemplative walking at normal pace." So he stopped and called out to the Blessed One, "Stop, contemplative! Stop!"

"I have stopped, Angulimala. You stop."

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Re: Buddha-jaya-maṅgala Gāthā

Post by mikenz66 » Thu Feb 02, 2012 8:50 pm

http://what-buddha-said.net/library/Bud ... dic3_i.htm" onclick="window.open(this.href);return false;
Iddhi: 'power', 'magical power'. The magical powers constitute one of the 6 kinds of higher spiritual powers abhiññā. One distinguishes many kinds of magical powers: the power of determination adhitthān iddhi i.e. the power of becoming oneself many; the power of transconstruction vikubbana iddhi i.e. the power of adopting another form; the power of spiritual creation manomaya iddhi i.e. the power of letting issue from this body another mentally produced body; the power of penetrating knowledge ñāna-vipphara iddhi i.e. the power of inherent insight to remain unhurt in danger; the power of penetrating concentration samādhivippharā iddhi producing the same result. The magical powers are treated in detail in Vis.M XII; Pts.M., Vibh. - App.. They are not a necessary condition for final deliverance.

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Re: Buddha-jaya-maṅgala Gāthā

Post by mikenz66 » Thu Feb 02, 2012 8:52 pm

Image

See also:
http://www.accesstoinsight.org/lib/auth ... el312.html" onclick="window.open(this.href);return false;
http://www.vitalyogathebook.com/uncateg ... or-us-all/" onclick="window.open(this.href);return false;

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Re: Buddha-jaya-maṅgala Gāthā

Post by mikenz66 » Fri Feb 03, 2012 8:23 am

Verse 5.

Katvāna kaṭṭham-udaraṃ iva gabbhinīyā
Ciñcāya duṭṭha-vacanaṃ jana-kāya-majjhe
Santena soma-vidhinā jitavā munindo
Tan-tejasā bhavatu te jaya-maṅgalāni.


Having made a wooden belly to appear pregnant,
Ciñca made a lewd accusation in the midst of the gathering.
The Lord of Sages defeated her with peaceful, gracious means:
By the power of this, may you have victory blessings.

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Re: Buddha-jaya-maṅgala Gāthā

Post by mikenz66 » Fri Feb 03, 2012 7:49 pm

Ciñcā-mānavikā
http://www.aimwell.org/DPPN/cincaa_maanavikaa.htm" onclick="window.open(this.href);return false;

A paribbājikā of some ascetic Order. When the heretics of this Order found that their gains were grown less owing to the popularity of the Buddha, they enlisted the support of Ciñcā in their attempts to discredit him. She was very beautiful and full of cunning, and they persuaded her to pretend to pay visits to the Buddha at Jetavana. She let herself be seen going towards the vihāra in the evening, spent the night in the heretics' quarters near by, and in the morning men saw her returning from the direction of the vihāra. When questioned, she said that she had passed the night with the Buddha. After some months she simulated pregnancy by tying a disc of wood round her body and appearing thus before the Buddha, as he preached to a vast congregation, she charged him with irresponsibility and callousness in that he made no provision for her confinement. The Buddha remained silent, but Sakka’s throne was heated and he caused a mouse to sever the cords of the wooden disc, which fell to the ground, cutting Ciñcā’s toes. She was chased out of the vihāra by those present, and as she stepped outside the gate the fires of the lowest hell swallowed her up (DhA.iii.178f; J.iv.187f; ItA.69).

In a previous birth, too, she had helped in various ways to harm the Bodhisatta. For details see:

Culla-Paduma Jātaka (No.193)

Mahā-Paduma Jātaka (No.472)

Bandhana-mokkha Jātaka (No.120)

Vānarinda Jātaka (No.57)

Vessantara Jātaka (No.547)

Sumsumāra Jātaka (No.208)

Suvannakakkata Jātaka (No. 389)

It is stated (Ap.i.299; UdA.263f) that the Buddha was subjected to the ignominy of being charged by Ciñcā with incontinence, because in a previous birth he had reviled a Pacceka Buddha. v.l. Ciñcī; cp. Sundarī.

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Re: Buddha-jaya-maṅgala Gāthā

Post by mikenz66 » Fri Feb 03, 2012 7:58 pm

For Sundarī see Udana 4.8
http://www.ancient-buddhist-texts.net/E ... ggo-08.htm" onclick="window.open(this.href);return false;

3. Sundarī, Sundarikā
http://www.aimwell.org/DPPN/sundarii.htm" onclick="window.open(this.href);return false;

She listened to the persuasions of her colleagues, the heretics, and would be seen in the evenings going towards Jetavana with garlands, perfumes, fruits, etc. When asked where she was going, she would reply that she was going to spend the night in the Buddha’s cell. She would then spend it in a neighbouring monastery of the Paribbājakas and be seen again early in the morning coming from the direction of Jetavana. After some days, the heretics hired some villains to kill Sundarī and hide her body under a heap of rubbish near Jetavana. Then they raised a hue and cry and reported to the king that Sundarī was missing. A search was made, and her body was found near the Gandhakuti of the Buddha. Placing the body on a litter, they went about the streets of the city crying: “Behold the deeds of the Sākyan monks!” As a result, the monks were subjected to great insults in the streets. For seven days the Buddha stayed in the Gandhakuti, not going to the city for alms, and Ānanda even suggested that they should go to another city.

But the Buddha pointed out to him the absurdity of running away from a false report, and said that in seven days the truth would be known. The king employed spies, who found the murderers quarrelling among themselves after strong drink. They were seized and brought before the king, where they confessed their crime. The king sent for the heretics and compelled them to retract their accusations against the Buddha and his monks and to confess their own wickedness. They were then punished for murder. Ud.iv.8; UdA.256ff.; DhA.iii.474f.; SNA.ii.528f.; J.ii.415f

It is said (Ap.i.299; UdA.263) that once the Bodhisatta was a pleasure seeker named Munāli. One day he saw Surabhi, a Pacceka Buddha, putting on his outer robe just outside the city. Near by a woman was walking, and Munāli said in jest, “Look, this recluse is no celibate, but a rake.” It was this utterance of the Bodhisatta that brought to the Buddha, as retribution, the disgrace in connection with Sundarī.

The Dutthaka Sutta and the Manisūkara Jātaka were preached in this connection.

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Re: Buddha-jaya-maṅgala Gāthā

Post by mikenz66 » Fri Feb 03, 2012 8:06 pm

I'm not entirely sure about:
Santena soma-vidhinā
Thanissaro Bhikkhu translates it as:
"peaceful, gracious means"
My chanting book says:
"calm and gentleness".

Soma has to to with "mental ease", "happiness", "joy". http://dsal.uchicago.edu/cgi-bin/philol ... 1:535.pali" onclick="window.open(this.href);return false;

Can any Pali experts help?

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Re: Buddha-jaya-maṅgala Gāthā

Post by mikenz66 » Sat Feb 04, 2012 10:13 am

Verse 6.

Saccaṃ vihāya mati-saccaka-vāda-ketuṃ
Vādābhiropita-manaṃ ati-andhabhūtaṃ
Paññā-padīpa-jalito jitavā munindo
Tan-tejasā bhavatu te jaya-maṅgalāni.


Saccaka, whose provocative views had abandoned the truth,
Delighting in argument, had become thoroughly blind.
The Lord of Sages defeated him with the light of discernment:
By the power of this, may you have victory blessings.

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Re: Buddha-jaya-maṅgala Gāthā

Post by mikenz66 » Sat Feb 04, 2012 7:46 pm

Saccaka
http://www.aimwell.org/DPPN/saccaka.htm" onclick="window.open(this.href);return false;

A Nigantha who had two interviews with the Buddha, as recorded in the Cūla Saccaka Sutta and Mahā Saccaka Sutta. He is addressed as Aggivessana, that being his gotta name (the Agnivesyāyanas).

MN 35 Cula-Saccaka Sutta: The Shorter Discourse to Saccaka
http://www.metta.lk/tipitaka/2Sutta-Pit ... ta-e1.html" onclick="window.open(this.href);return false;
MN 36 Maha-Saccaka Sutta: The Longer Discourse to Saccaka
http://www.accesstoinsight.org/tipitaka ... .than.html" onclick="window.open(this.href);return false;

Buddhaghosa says (MA.i.450; cf. J.iii.1, where Sivāvatikā is called Avavādakā) that both his parents were Niganthas, skilled debaters, who married at the suggestion of the Licchavis, because they were unable to defeat each other in argument. The Licchavis provided for their maintenance. Four daughters were born to them: Saccā, Lolā, Patācārā and Sivāvatikā. These engaged in a discussion with Sāriputta, and were defeated by him. Having then entered the Order, they became arahants. Saccaka was their brother and was the youngest of them. He was a teacher of the Licchavis and lived at Vesāli.

When Saccaka was defeated by the Buddha as stated in the Cūla-Saccaka Sutta, one of the Licchavis, Dummukha, compared him to a crab in a pool, its claws being smashed one after the other and unable to return to the pool. Saccaka, owned defeat, and begged the Buddha to take a meal at his house. The Buddha agreed, and Saccaka became his follower (M.i.234f).

It is said (MA.i.469f) that, in a later birth, long after the Buddha’s death, Saccaka was born in Ceylon as the Thera Kāla Buddharakkhita and attained arahantship.

Saccaka, is identified with Senaka of the Mahā Ummagga Jātaka. J.vi.478.

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Re: Buddha-jaya-maṅgala Gāthā

Post by mikenz66 » Sat Feb 04, 2012 7:51 pm

http://what-buddha-said.net/library/Bud ... 3%B1%C4%81" onclick="window.open(this.href);return false;
Paññā: 'understanding, knowledge, understanding, insight', comprises a very wide field. The specific Buddhist knowledge or understanding, however, as part of the Noble 8-fold path magga to deliverance, is insight vipassanā, i.e. that intuitive knowledge which brings about the 4 stages of Nobility and the realization of Nibbāna see: ariya-puggala and which consists in the penetration of the impermanency anicca, misery dukkha see: sacca and impersonality anattā of all forms of existence. Further details, see: under tilakkhana.

With regard to the condition of its arising one distinguishes 3 kinds of knowledge knowledge based on thinking cintā-mayā-paññā knowledge based on learning suta-mayā-paññā knowledge based on mental development bhāvanā -mayā-paññā D. 33.

'Based on thinking' is that knowledge which one has accquired through one's own thinking, without having learnt it from others. 'Based on learning' is that knowledge which one has heard from others and thus acquired through learning. 'Based on mental development' is that knowledge which one has acquired through mental development in this or that way, and which has reached the stage of full concentration; appanā Vis.M XIV.

Wisdom is one of the 5 mental abilities see: bala one of the 3 kinds of training sikkhā, and one of the perfections see: pāramī For further details, see: vipassanā and the detailed exposition in Vis.M XIV, 1-32.
http://dsal.uchicago.edu/cgi-bin/philol ... :1539.pali" onclick="window.open(this.href);return false;
Padīpa

Padīpa [cp. Epic Sk. pradīpa] 1. a light Dh 146; Vv 462 (jalati blazes); Tikp 14; Miln 40; VvA 51 (padīpaŋ ujjāletvā lighting a lamp, making a light); PvA 38; Sdhp 250. -- 2. a lamp Sn 235 (nibbanti dhīrā yath' âyaŋ p.); DhA ii.163 (anupādāno viya p.). ˚ŋ karoti to make a light, to light up Vin i.118; ˚ŋ ujjāleti see under 1. Usually as tela -- padīpa an oil lamp Vin i.15; S ii.86 (telañ ca vaṭṭiñ ca telapadīpo jhāyati)=iv.213; v.319; A i.137; VvA 198. -- appadīpa where there is no light, obscure Vin iv.268.
-- kāla lighting time Vv 96.
http://dsal.uchicago.edu/cgi-bin/philol ... :1726.pali" onclick="window.open(this.href);return false;
Jalita

Jalita (adj.) [pp. to jalati] set on fire, burning, shining, bright, splendid Sn 396, 668, 686; Vv 216 (=jalanto jotanto VvA 107); Pv i.1014 (burning floor of Niraya); ii.112 (˚ânubhāva: shining majesty); PvA 41 (=āditta burning); ThA 292.

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Re: Buddha-jaya-maṅgala Gāthā

Post by mikenz66 » Sun Feb 05, 2012 4:57 am

It's perhaps worth pointing out that the suttas with Saccaka involve deep and important Dhamma. And the same could be said about the suttas referenced in several other verses. This gatha is not just "The Buddha's greatest show tricks". :juggling:

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Re: Buddha-jaya-maṅgala Gāthā

Post by mikenz66 » Sun Feb 05, 2012 5:01 am

Verse 7.

Nandopananda-bhujagaṃ vibudhaṃ mahiddhiṃ
Puttena thera-bhujagena damāpayanto
Iddhūpadesa-vidhinā jitavā munindo
Tan-tejasā bhavatu te jaya-maṅgalān
i.

Nandopananda was a serpent with great power but wrong views.
The Lord of Sages defeated him by means of a display of marvels,
sending his son (Moggallana), the serpent-elder, to tame him:
By the power of this, may you have victory blessings.

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Re: Buddha-jaya-maṅgala Gāthā

Post by mikenz66 » Sun Feb 05, 2012 8:10 pm

1. Nandopananda

http://www.palikanon.com/namen/n/nandopananda.htm" onclick="window.open(this.href);return false;

A Nāga king, tamed by Moggallāna. The Buddha and five hundred monks, on their way to Tāvatimsa one morning, travelled over the Nāga king's abode as he was having a meal. In anger, the Nāga coiled round Sineru and covered the road to Tāvatimsa..

Thereupon several members of the Buddha's retinue, including Ratthapāla, Bhaddiya and Rāhula, offered to quell the Nāga's power, but the Buddha would not agree until Moggallāna sought permission to do so. It is said that no other monk had the power to face all the dangers created by the Naga and remain unscathed. Moggallanā and Nandopananda vied with one another in the exhibition of their iddhi power, and, in the end, Nandopananda had to acknowledge defeat. He was thereupon conducted to the Buddha, whose follower he became. When Anāthapindika heard of Moggallana's victory, he celebrated it by holding a great alms festival, lasting for seven days, for the Buddha and his monks. ThagA.ii.188f.; J.v.126.

In the Divyāvadāna (p.395) Nanda and Upananda are spoken of as two Nāga kings.

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