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từ điển được lấy từ Pali Canon E-Dictionary Version 1.94 (PCED) gồm Pāli-Việt, Pāli-Anh, Pāli-Burmese (Myanmar), Pāli-Trung, Pāli-Nhật
Kết quả tìm cho từ Uruvela
Buddhist Dictionary of Pali Proper Names by G P Malalasekera
Uruvela:One of three brothers,the Tebhātika-Jatilas,living at Uruvelā.He lived on the banks of the Nerañjarā with five hundred disciples.Further down the river lived his brothers Nadī-Kassapa with three hundred disciples and Gayā-Kassapa with two hundred.
The Buddha visited Uruvela-Kassapa and took lodging for the night where the sacred fire was kept,in spite of Kassapa’s warning that the spot was inhabited by a fierce Nāga.The Buddha,by his magical powers,overcame,first this Nāga and then another,both of whom vomited fire and smoke.Kassapa being pleased with this exhibition of iddhi-power,undertook to provide the Buddha with his daily food.Meanwhile the Buddha stayed in a grove near by,waiting for the time when Kassapa should be ready for conversion.Here he was visited by the Four Regent Gods,Sakka,Brahma and others.The Buddha spent the whole rainy season there,performing,in all,three thousand five hundred miracles of various kinds,reading the thoughts of Kassapa,splitting firewood for the ascetics’ sacrifices,heating stoves for them to use after bathing in the cold weather,etc.Still Kassapa persisted in the thought,”The great ascetic is of great magic power,but he is not an arahant like me.” Finally the Buddha decided to startle him by declaring that he was not an arahant,neither did the way he followed lead to arahantship.Thereupon Kassapa owned defeat and reverently asked for ordination.The Buddha asked him to consult with his pupils,and they cut off their hair and threw it with their sacrificial utensils into the river and were all ordained.Nadī-Kassapa and Gayā-Kassapa came to inquire what had happened,and they,too,were ordained with their pupils.At Gayāsīsa the Buddha preached to them the Fire Sermon (āditta-pariyāya),and they all attained arahantship.
From Gayāsīsa the Buddha went to Rājagaha with the Kassapas and their pupils,and in the presence of Bimbisāra and the assembled populace Uruvela-Kassapa declared his allegiance to the Buddha.This story of the conversion of the Kassapas is given in Vin.i.24ff and in AA.i.165f; also in ThagA.i.434ff.
Later,in the assembly of monks,Uruvela-Kassapa was declared to be the chief of those who had large followings (aggam mahāparisānam) (A.i.25).Six verses attributed to him are found in the Theragāthā (vv.375-80),wherein he reviews his achievement and relates how he was won over by the Buddha.
In the time of Padumuttara Buddha he was a householder,and having seen the Buddha declare a monk (Sīhaghosa was his name,Ap.ii.481) to be the best of them with large followings,wished for himself to be so honoured in a future life,and did many works of merit towards that end.
Later,he was born in the family of Phussa Buddha as his younger step-brother,his father being Mahinda.(According to Bu.xix.14,Phussa’s father was Jayasena).He had two other brothers.The three quelled a frontier disturbance and,as a reward,obtained the right to entertain the Buddha for three months.They appointed three of their ministers to make all the arrangements and they themselves observed the ten precepts.The three ministers so appointed were,in this age,Bimbisāra,Visākha and Ratthapāla.
Having sojourned among gods and men,the three brothers,in their last birth,were born in a brahmin family,the name of which was Kassapa.They learnt the three Vedas and left the household life (AA.i.165f; DhA.i.83ff; Ap.ii.481ff).
According to the Mahā-Nārada-Kassapa Jātaka (J.vi.220ff; Ap.ii.483),Uruvela-Kassapa was once born as Angati,king of Mithilā in the Videha country.He listened to the teachings of a false teacher called Guna and gave himself up to pleasure,till he was saved by his wise daughter Rujā,with the help of the Brahma Nārada,who was the Bodhisatta.
Uruvela-Kassapa was so called partly to distinguish him from other Kassapas and partly because he was ordained at Uruvela.At first he had one thousand followers,and after he was ordained by the Buddha all his followers stayed with him and each of them ordained a great number of others,so that their company became very numerous (AA.i.166).
The scene of the conversion of Uruvela-Kassapa is sculptured in Sanchi.According to Tibetan sources,Kassapa was one hundred and twenty years old at the time of his conversion (Rockhill,op.cit.40).
Hiouen Thsang found a stūpa erected on the spot where the Buddha converted Kassapa (Beal,Bud.Records,ii.130).
Belatthasīsa was a disciple of Uruvela-Kassapa and joined his teacher when the latter was converted (ThagA.i.67).Senaka Thera was Kassapa’s sister’s son (ThagA.i.388).Vacchapāla was among those who joined the Order,after having seen Kassapa pay homage to the Buddha at Rājagaha (ThagA.i.159).
Buddhist Dictionary of Pali Proper Names by G P Malalasekera
Uruvela:One of the chief lay supporters of Sumedha Buddha. Bu.xii.25.
Buddhist Dictionary of Pali Proper Names by G P Malalasekera
Uruvelā:1.Uruvelā.-A locality on the banks of the Nerañjarā,in the neighbourhood of the Bodhi-tree at Buddhagayā.Here,after leaving Alāra and Uddaka,the Bodhisatta practised during six years the most severe penances.His companions were the Pañcavaggiya-monks,who,however,left him when he relaxed the severity of his austerities (M.i.166).The place chosen by the Bodhisatta for his penances was called Senā-nigama.
The Jātaka version (J.i.67f) contains additional particulars.It relates that once the Bodhisatta fainted under his austerities,and the news was conveyed to his father that he was dead.Suddhodana,however,refused to believe this,remembering the prophecy of Kāladevala.When the Bodhisatta decided to take ordinary food again,it was given to him by a girl,Sujātā,daughter of Senānī of the township of Senānī.In the neighbourhood of Uruvelā were also the Ajapāla Banyan-tree,the Mucalinda-tree and the Rājāyatana-tree,where the Buddha spent some time after his Enlightenment,and where various shrines,such as the Animisa-cetiya,the Ratanacankama-cetiya and the Ratanaghara later came into existence.
From Uruvela the Buddha went to Isipatana,but after,he had made sixty-one arahants and sent them out on tour to preach the Doctrine,he returned to Uruvelā,to the Kappāsikavanasanda and converted the Bhaddavaggiyā (Vin.i.23f; DhA.i.72).At Uruvelā dwelt also the Tebhātika-Jatilas:Uruvela-Kassapa,Nadī-Kassapa andGayā-Kassapa,who all became followers of the Buddha (Vin.i.25).
According to the Ceylon Chronicles (E.g.Mhv.i.17ff; Dpv.i.35,38,81),it was while spending the rainy season at Uruvelā,waiting for the time when the Kassapa brothers should be ripe for conversion,that the Buddha,on the full-moon day of Phussa,in the ninth month after the Enlightenment,paid his first visit to Ceylon.
Mention is made of several temptations of the Buddha while he dwelt at Uruvela,apart from the supreme contest with Māra,under the Bodhi-tree.Once Māra came to him in the darkness of the night in the guise of a terrifying elephant,trying to frighten him.On another dark night when the rain was falling drop by drop,Māra came to the Buddha and assumed various wondrous shapes,beautiful and ugly.Another time Māra tried to fill the Buddha’s mind with doubt as to whether he had really broken away from all fetters and won complete Enlightenment (S.i.103ff).Seven years after the Buddha’s Renunciation,Māra made one more attempt to make the Buddha discontented with his lonely lot and it was then,when Māra had gone away discomfited,that Mars’s three daughters,Tanhā,Ratī and Ragā,made a final effort to draw the Buddha away from his purpose (S.i.124f).
It was at Uruvelā,too,that the Buddha had misgivings in his own mind as to the usefulness of preaching the Doctrine which he had realised,to a world blinded by passions and prejudices.The Brahmā Sahampatī thereupon entreated the Buddha not to give way to such diffidence (S.i.136ff; Vin.i.4f).It is recorded that either on this very occasion or quite soon after,the thought arose in the Buddha’s mind that the sole method of winning Nibbāna was to cultivate the four satipatthānas and that Sahampatī visited the Blessed One and confirmed his view (S.v.167; and again,185).A different version occurs elsewhere (S.v.232),where the thought which arose in the Buddha’s mind referred to the five controlling faculties (saddhindriya,etc.),and Brahmā tells the Buddha that in the time of Kassapa he had been a monk named Sahaka and that then he had practised these five faculties.
The name Uruvela is explained as meaning a great sandbank (mahā velā,mahanto vālikarāsi).A story is told which furnishes an alternative explanation:Before the Buddha’s appearance in the world,ten thousand ascetics lived in this locality,and they decided among themselves that if any evil thought arose in the mind of any one of them,he should carry a basket of sand to a certain spot.The sand so collected eventually formed a great bank (AA.ii.476; UdA.26; MA.i.376; MT.84).In the Divyāvadāna (p.202),the place is called Uruvilvā.The Mahāvastu (ii.207) mentions four villages as being in Uruvelā:Praskandaka,Balākalpa,Ujjangala and Jangala.
2.Uruvelā.-A township in Ceylon,founded by one of the ministers of Vijaya (Dpv.ix.35; Mhv.vii.45).According to a different tradition (Mhv.ix.9; perhaps this refers to another settlement),it was founded by a brother of Bhaddakacānā,called Uruvela.Uruvelā was evidently a port as well,because we are told that when Dutthagāmanī decided to build the Mahā-Thūpa,six wagonloads of pearls as large as myrobalan fruit,mixed with coral,appeared on dry land at the Uruvela-pattana (Mhv.xxviii.36).Near Uruvelā was the Vallī-vihāra,built by Subha (Mhv.xxxv.58).
Geiger thinks (Mhv.Trs.189,n.2) that Uruvelā was near the mouth of the modern Kalā Oya,five yojanas - i.e.about forty miles - to the west of Anurādhapura.
3.Uruvelā.-A village to which Queen Sugalā (q.v.) fled,taking the sacred relies,the Alms Bowl and the Tooth Relic (Cv.lxxiv.88).It is identified with Etimole about five or six miles south-east of Monorāgala (Cv.Trs.ii.29,n.4).It is perhaps to be identified with Uruvelamandapa.