Tu Viện Quảng Đức105 Lynch Rd, Fawkner, Vic 3060. Australia. Tel: 9357 3544. quangduc@quangduc.com* Viện Chủ: HT Tâm Phương, Trụ Trì: TT Nguyên Tạng   

Pali Canon Sutta Pitaka DN 20

20/03/201413:52(Xem: 2991)
Pali Canon Sutta Pitaka DN 20

The Digha Nikaya

The Long Discourses

---o0o---

Digha Nikaya 20

Maha-Samaya Sutta

The Great Meeting

Translated from the Pali by Thanissaro Bhikkhu.

---o0o---

Translator's Introduction

This discourse is an interesting example of the folklore of the Pali Canon. It shows that the tendency of Asian popular Buddhism to regard the Buddha as a protective figure, and not just as a teacher, has its roots in the earliest part of the tradition. Metrical analysis indicates that the long "tribute" section of this discourse is very old, while the verses in the introductory section -- which is also found in the Samyutta Nikaya -- are later in form. This fits with a more subjective judgment: that the tribute was an earlier composition -- in the honorific style of the ancient court bards -- to which the introduction was added later. This judgment is based on the fact that the two sections do not quite fit each other. The introduction to the tribute indicates that the reciter of the tribute is the Buddha himself, whereas the narration in the tribute indicates otherwise.

At any rate, this discourse is the closest thing in the Pali Canon to a "who's who" of the deva worlds, and should provide useful material for anyone interested in the cosmology of early Buddhism.

The Commentary reports the belief that the devas enjoy hearing this discourse chanted in Pali. Until recently it was part of many monks' standard memorized repertoire, to be chanted at weddings and the dedication of new buildings. Even today, as many of the traditions of memorization in Asia seem to be falling by the wayside, there are a few monks and laypeople who chant this discourse regularly.


I have heard that on one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Great Wood, together with a large Sangha of approximately five hundred bhikkhus, all of them arahants. And most of the devatas from ten world-systems had gathered in order to see the Blessed One and the Bhikkhu Sangha. Then the thought occurred to four devatas of the ranks from the Pure Abodes: "The Blessed One is dwelling among the Sakyans at Kapilavatthu in the Great Wood, together with a large Sangha of about five hundred bhikkhus, all of them arahants. And most of the devatas from ten world-systems have gathered in order to see the Blessed One and the Bhikkhu Sangha. Let us also approach the Blessed One and, on arrival, let us each speak a verse in his presence."

Then, just as a strong man might extend his flexed arm or flex his extended arm, those devatas disappeared from among the devas of the Pure Abodes and reappeared before the Blessed One. Having paid homage to the Blessed One, they stood to one side. As they were standing there, one devata recited this verse in the Blessed One's presence:

A great meeting in the woods:
The deva hosts have assembled.
We have come to this Dhamma meeting
To see the invincible Sangha.

Then another devata recited this verse in the Blessed One's presence:

The bhikkhus there are concentrated,
Have straightened their own minds.
Like a charioteer holding the reins,
The wise ones guard their faculties.

Then another devata recited this verse in the Blessed One's presence:

Having cut through barrenness, cut the cross-bar,
Having uprooted Indra's pillar, unstirred,
They wander about pure, unstained,
Young nagas well tamed by the One with Vision.

Then another devata recited this verse in the Blessed One's presence:

Those who have gone to the Buddha for refuge
Will not go to the plane of woe.
On discarding the human body,
They will fill the hosts of the devas.

Then the Blessed One addressed the monks: "Monks, most of the devatas from ten world-systems have gathered in order to see the Tathagata and the Bhikkhu Sangha. Those who, in the past, were Pure Ones, Rightly Self-awakened, at most had their devata-gathering like mine at the present. Those who, in the future, will be Pure Ones, Rightly Self-awakened, will at most have their devata-gathering like mine at the present. I will detail for you the names of the deva hosts. I will describe to you the names of the deva hosts. I will teach you the names of the deva hosts. Listen and pay close attention. I will speak."

"As you say, lord," the monks replied. The Blessed One said:

I recite a verse of tribute.
Those who live where spirits dwell,
who live in mountain caves,
resolute, concentrated,
many, like hidden lions,
who have overcome horripilation,
white-hearted, pure,
serene, and undisturbed:
Knowing that more than 500 of them
had come to the forest of Kapilavatthu,
the Teacher then said to them,
disciples delighting in his instruction,
"The deva hosts have approached.
Detect them, monks!"
Listening to the Awakened One's instruction,
they made a diligent effort.
Knowledge appeared to them,
vision of non-human beings.
Some saw 100, some 1,000, some 70,000,
some had vision of 100,000 non-human beings.
Some gained vision of innumerable devas
filling every direction.
Realizing all this,
the One-with-Vision felt moved to speak.
The Teacher then said to them,
disciples delighting in his instruction,
"The deva hosts have approached.
Detect them, monks,
as I describe their glories, one by one.

7,000 yakkhas inhabiting the land of Kapilavatthu,
powerful, effulgent,
glamorous, prestigious,
rejoicing, have approached
the monks' forest meeting.

6,000 yakhas from the Himalayas,
of varied hue,
powerful, effulgent,
glamorous, prestigious,
rejoicing, have approached
the monks' forest meeting.

From Mount Sata 3,000 yakkhas
of varied hue,
powerful, effulgent,
glamorous, prestigious,
rejoicing, have approached
the monks' forest meeting.

These 16,000 yakkhas of varied hue
powerful, effulgent,
glamorous, prestigious,
rejoicing, have approached
the monks' forest meeting.

500 yakkhas from Vessamitta, of varied hue,
powerful, effulgent,
glamorous, prestigious,
rejoicing, have approached
the monks' forest meeting.

Kumbhira from Rajagaha,
who dwells on Mount Vepulla,
accompanied by more than 100,000 yakkhas -- 
Kumbhira from Rajagaha:
He, too, has come to the forest meeting.

And Dhatarattha, who rules
as king of the Eastern Direction,
as lord of the gandhabbas:
A glorious, great king is he,
and many are his sons
named Indra, of great strength.
Powerful, effulgent,
glamorous, prestigious,
rejoicing, they have approached
the monks' forest meeting.

And Virulha, who rules
as king of the Southern Direction,
as lord of the kumbandas:
A glorious, great king is he,
and many are his sons
named Indra, of great strength.
Powerful, effulgent,
glamorous, prestigious,
rejoicing, they have approached
the monks' forest meeting.

And Virupakkha, who rules
as king of the Western Direction,
as lord of the nagas:
A glorious, great king is he,
and many are his sons
named Indra, of great strength.
Powerful, effulgent,
glamorous, prestigious,
rejoicing, they have approached
the monks' forest meeting.

And Kuvera, who rules
as king of the Northern Direction,
as lord of the yakkhas:
A glorious, great king is he,
and many are his sons
named Indra, of great strength.
Powerful, effulgent,
glamorous, prestigious,
rejoicing, they have approached
the monks' forest meeting.

Dhatarattha from the Eastern Direction,
Virulhaka from the South,
Virupakkha from the West,
Kuvera from the Northern Direction:
These four Great Kings
encompassing the four directions,
resplendent, stand in the Kapilavatthu forest.

Their deceitful vassals have also come
-- deceptive, treacherous -- 
Maya, Kutendu, vetendu,
Vitu with Vituta,
Candana, the Chief of Sensual Pleasure,
Kinnughandu, Nighandu,
Panada, the Mimic,
Matali, the deva's charioteer,
Cittasena the gandhabba,
King Nala, the Bull of the People,
Pañcasikha has come
with Timbaru and his daughter, Suriyavacchasa.
These and other kings, gandhabbas with their kings,
rejoicing, have approached
the monks' forest meeting.

Then there have also come
nagas from Lake Nabhasa,
Vesali, and Tacchaka.
Kambalas, Assataras,
Payagas, and their kin.
And from the River Yamuna
comes the prestigious naga, Dhatarattha.
The great naga Eravanna:
He, too, has come
to the forest meeting."

They who swoop down swiftly on naga kings,
divine, twice-born, winged, their eyesight pure:
(Garudas) came from the sky to the midst of the forest.
Citra and Supanna are their names.
But the Buddha made the naga kings safe,
made them secure from Supanna.
Addressing one another with affectionate words,
the nagas and Supannas made the Buddha their refuge.

"Defeated by Indra of the thunderbolt hand,
Asuras dwelling in the ocean,
Vasava's brothers -- powerful, prestigious -- 
Greatly terrifying Kalakañjas,
the Danaveghasa asuras
Vepacitti and Sucitti,
Paharada, with Namuci,
and Bali's hundred sons, all named Veroca,
arrayed with powerful armies
have approached their honored Rahu
[and said]: 'Now is the occasion, sir,
of the monk's forest meeting.'

Devas of water, earth, fire, and wind have come here.
Varunas, Varunas,
Soma together with Yasa,
the prestigious devas of the hosts
of goodwill and compassion have come.
These ten ten-fold hosts, all of varied hue,
powerful, effulgent,
glamorous, prestigious,
rejoicing, have approached
the monks' forest meeting.

Vendu (Visnu) and Sahali,
Asama and the Yama twins,
the devas dependent on the moon
surrounding the moon have come.
The devas dependent on the sun
surrounding the sun have come.
Devas surrounding the zodiac stars
and the sprites of the clouds have come.
Sakka, chief of the Vasus, the ancient donor, has come.
These ten ten-fold hosts, all of varied hue,
powerful, effulgent,
glamorous, prestigious,
rejoicing, have approached
the monks' forest meeting.

Then come the Sahabhu devas,
blazing like crests of fire-flame.
The Arittakas, Rojas,
cornflower blue.
Varunas and Sahadhammas,
Accutas and Anejakas,
Suleyyas and Ruciras,
and Vasavanesis have come.
These ten ten-fold hosts, all of varied hue,
powerful, effulgent,
glamorous, prestigious,
rejoicing, have approached
the monks' forest meeting.

Samanas and Great Samanas,
Manusas and Super Manusas,
the devas corrupted by fun have come,
as well as devas corrupted by mind.
Then come green-gold devas and those wearing red.
Paragas and Great Paragas,
prestigious devas have come.
These ten ten-fold hosts, all of varied hue,
powerful, effulgent,
glamorous, prestigious,
rejoicing, have approached
the monks' forest meeting.

White devas, ruddy-green devas, dawn-devas
have come with the Veghanas
headed by devas totally in white.
The Vicakkhanas have come.
Sadamatta, Haragajas,
and the prestigious multi-coloreds,
Pajunna, the thunderer,
who brings rain to all lands:
These ten ten-fold hosts, all of varied hue,
powerful, effulgent,
glamorous, prestigious,
rejoicing, have approached
the monks' forest meeting.

The Khemiyas, Tusitas, and Yamas,
the prestigious Katthakas,
Lambitakas, and Lama chiefs,
the Jotinamas and Asavas,
the Nimmanaratis have come,
as have the Paranimmitas.
These ten ten-fold hosts, all of varied hue,
powerful, effulgent,
glamorous, prestigious,
rejoicing, have approached
the monks' forest meeting.

These 60 deva groups, all of varied hue,
have come arranged in order,
together with others in like manner
[thinking:]
'We'll see him who has transcended birth,
who has no bounds,
who has crossed over the flood,
the Mighty One, beyond evil,
like the moon released from a cloud.'

Subrahma and Paramatta Brahma,
together with sons of the Powerful One,
Sanankumara and Tissa:
They too have come to the forest meeting.
Great Brahma, who stands over
1,000 Brahma worlds,
who arose there spontaneously, effulgent:
Prestigious is he, with a terrifying body.
And ten brahma sovereigns,
each the lord of his own realm -- 
and in their midst has come
Harita Brahma surrounded by his retinue."

When all these devas
with Indras and Brahmas had come,
Mara came as well.
Now look at the Dark One's foolishness!
[He said:] "Come seize them! Bind them!
Tie them down with passion!
Surround them on every side!
Don't let anyone at all escape!"
Thus the great war-lord urged on his dark army,
slapping the ground with his hand,
making a horrendous din, as when
a storm cloud bursts with thunder,
lightening, and torrents of rain.
But then he withdrew-enraged,
with none under his sway.
Realizing all this,
the One-with-Vision felt moved to speak.
The Teacher then said to them,
disciples delighting in his instruction,
"Mara's army has approached.
Detect them, monks!"
Listening to the Awakened One's instruction,
they made a diligent effort.
The army retreated
from those without passion,
without raising even a hair on their bodies.
Having all won the battle
-- prestigious, past fear -- 
they rejoice with all beings:
Disciples outstanding among the human race.

Gửi ý kiến của bạn
Tắt
Telex
VNI
Tên của bạn
Email của bạn
24/04/2019(Xem: 9540)
Chanting - The Heart Sutra in English - Su Co Giac Anh
11/12/2018(Xem: 9657)
Social Values-In The Metta Sutta by_Dr. Bokanoruwe Dewananda
22/05/2018(Xem: 36340)
The Buddhist community is extremely upset by the inappropriate and disrespectful use of the image of Buddha, The Buddhist community is extremely upset by the inappropriate and disrespectful use of the image of Buddha, in a display at the National Gallery of Victoria (NGV) entitled the 'Eternity-Buddha in Nirvana, the Dying Gaul, Farnese Hercules, Night, Day, Sartyr and Bacchante, Funerary Genius, Achilles, Persian Soldier Fighting, Dancing Faun, Crouching Aphrodite, Narcisse Couché, Othryades the Spartan Dying, the Fall of Icarus, A River, Milo of Croton'. It can also be seen at: https://www.ngv.vic.gov.au/explore/collection/work/131149/ Although this display has been in place for some months, we have only just been made aware of its' existence. We are not usually outspoken, but this display desecrates the image of Buddha by placing images of these mythical images on him and in doing so, showing no apparent regard or respect for Him.
29/05/2017(Xem: 3026)
Dhamma is a teaching. Pada is a verse. Dhammapada is a basic scripture in Buddhism, has 423 verses in 26 chapters. Each verse has a meaning that shows a noble way of living. In India, there was the Rigveda as the ancient scriptures of the Hindu. Likewise, Dhammapada was also considered as a sacred ancient Buddhist scripture which nurtures the noble thought for Buddhist followers, monks, or nuns. The content of the Dhammapada (based on the translated text by venerable Thích Minh Châu) is as follows:
27/03/2017(Xem: 32922)
The Seeker's Glossary of Buddhism By Sutra Translation Committee of USA/Canada This is a revised and expanded edition of The Seeker's Glossary of Buddhism. The text is a compendium of excerpts and quotations from some 350 works by monks, nuns, professors, scholars and other laypersons from nine different countries, in their own words or in translation. The editors have merely organized the material, adding a few connecting thoughts of their own for ease in reading.
04/06/2016(Xem: 2872)
Thus have I heard, at one time the Buddha was staying at Isipatana, near Varanasi. At that time, the Blessed One expounded the supreme knowledge he had realised to the group of five ascetics. "There are two extremes that one who has gone forth from worldly life should not practise. Which two? 1) That which is devoted to sensual pleasure with reference to sense objects, which is lowly, common, vulgar, unworthy and unprofitable; and 2) That which is devoted to self-affliction, which is painful, unworthy and unprofitable. Avoiding both of these extremes, the Middle Path realised by the Tathagata produces vision and knowledge, and leads to tranquility, to direct insight, to the extinction of defilements, to enlightenment, to Nibbana."
04/11/2014(Xem: 10953)
The Bodhisattva Avalokitesvara, from the deep course of Prajna Wisdom, saw clearly that all five skandhas are empty, thus sundered all bonds of suffering. Sariputra, know then: form does not differ from emptiness, nor does emptiness differ from form. Form is no other than emptiness, emptiness no other than form. The same is true of feelings, perceptions, impulses and consciousness. Sariputra, all dharmas are marked with emptiness. None are born or die, nor are they defiled or immaculate, nor do they wax or wane. Therefore, where there is emptiness, there is no form, no feeling, no perception, no impulse, nor is there consciousness. No eye, ear, nose, tongue, body, or mind. No color, sound, smell, taste, touch, or object of mind. There is no domain of sight, nor even domain of mind consciousness. There is no ignorance, nor is there ceasing of ignorance. There is no withering, no death, nor is there ceasing of withering and death. There is no suffering, or cause of suffering, or c
20/03/2014(Xem: 3127)
The Pali Canon is a vast body of literature: in English translation the texts add up to several thousand printed pages. Most (but not all) of the Canon has already been published in English over the years. Although only a small fraction of these texts are available on this website, this collection can be a good place to start.
05/04/2011(Xem: 5274)
The Five Mindfulness Trainings are one of the most concrete ways to practice mindfulness. They are nonsectarian, and their nature is universal. They are true practices of compassion and understanding. All spiritual traditions have their equivalent to the Five Mindfulness Trainings. The first training is to protect life, to decrease violence in onc-self, in the family and in society. The second training is to practice social justice, generosity, not stealing and not exploiting other living beings. The third is the practice of responsible sexual behavior in order to protect individuals, couples, families and children. The fourth is the practice of deep listening and loving speech to restore communication and reconcile. The fifth is about mindful consumption, to help us not bring toxins and poisons into our body or mind.
19/10/2010(Xem: 2090)
The Tipitaka (Pali ti, "three," + pitaka, "baskets"), or Pali Canon, is the collection of primary Pali language texts which form the doctrinal foundation of Theravada Buddhism. Together with the ancient commentaries, they constitute the complete body of classical Theravada texts. The Pali Canon is a vast body of literature: in English translation the texts add up to several thousand printed pages. Most (but not all) of the Canon has already been published in English over the years. Although only a small fraction of these texts are available on this website, this collection can be a good place to start.
facebook youtube google-plus linkedin twitter blog
Nguyện đem công đức này, trang nghiêm Phật Tịnh Độ, trên đền bốn ơn nặng, dưới cứu khổ ba đường,
nếu có người thấy nghe, đều phát lòng Bồ Đề, hết một báo thân này, sinh qua cõi Cực Lạc.

May the Merit and virtue,accrued from this work, adorn the Buddhas pureland,
Repay the four great kindnesses above, andrelieve the suffering of those on the three paths below,
may those who see or hear of these efforts generates Bodhi Mind, spend their lives devoted to the Buddha Dharma,
the Land of Ultimate Bliss.

Quang Duc Buddhist Welfare Association of Victoria
Tu Viện Quảng Đức | Quang Duc Monastery
Senior Venerable Thich Tam Phuong | Senior Venerable Thich Nguyen Tang
Address: Quang Duc Monastery, 105 Lynch Road, Fawkner, Vic.3060 Australia
Tel: 61.03.9357 3544 ; Fax: 61.03.9357 3600
Website: http://www.quangduc.com ; http://www.tuvienquangduc.com.au (old)
Xin gửi Xin gửi bài mới và ý kiến đóng góp đến Ban Biên Tập qua địa chỉ:
quangduc@quangduc.com , tvquangduc@bigpond.com
VISITOR
110,220,567