https://en.wikipedia.org/wiki/Nanda_(ha ... of_Buddha)
So he became an arahat also. Where can I find more information about him?
Nanda
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Re: Nanda
Nanda , half brother of siddhartha, is psychologically induced by lord budda to follow the damma, when he was disatisfied in taking robes and sanga life. Lord buddda takes him to tautisa heaven to show him most beautiful heavenly damsels. Comparatively Nanda thera realises that the beautiful damsels on this earth appears as monkeys. The advise as follows given by lord budda appears as verses 13 & 114 of dammapada. It explains that an unguarded mind from lust is like a rotted roof allowingform wrote: ↑Wed Apr 14, 2021 12:08 am https://en.wikipedia.org/wiki/Nanda_(ha ... of_Buddha)
So he became an arahat also. Where can I find more information about him?
rain to enter rain and dew., whereas a guarded mind is like a well thatched roof like a mind developed with samatha and vipassana meditation. Following this incident Nanda thera becomes an arhant.
It also explains the use of psycho therapy by lord budda.
- Dhammanando
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Re: Nanda
Dr. Malalasekera's Dictionary of Pali Proper Names is usually a good place to start. It's available on Ven. Pesala's site:
http://aimwell.org/DPPN/index.html
The entry for Nanda Thera:
http://aimwell.org/DPPN/nanda.html
Nanda Thera.– Son of Suddhodana and Mahāpajāpatī, and therefore half brother of the Buddha. He was only a few days younger than the Bodhisatta, and when the Bodhisatta’s mother died, Pajāpatī gave her own child to nurses and suckled the Buddha herself (AA.i.186).
On the third day of the Buddha’s visit to Kapilavatthu, after the Enlightenment, the Buddha went to Nanda’s house, where festivities were in progress in honour of Nanda’s coronation and marriage to Janapadakalyāṇī Nandā. The Buddha wished Nanda good fortune and handed him his bowl to be taken to the vihāra. Nanda, thereupon, accompanied the Buddha out of the palace. Janapadakalyāṇī, seeing him go, asked him to return quickly. Once inside the vihāra, however, the Buddha asked Nanda to become a monk, and he, unable to refuse the request, agreed with reluctance. However, as the days passed he was tormented with thoughts of his beloved, and became very downcast and despondent, and his health suffered. The Buddha suggested that they should visit the Himavā. On the way there, he showed Nanda the charred remains of a female monkey and asked him whether Janapadakalyāṇī were more beautiful than that. The answer was in the affirmative. The Buddha then took him to Tāvatiṃsa where Sakka, with his most beautiful nymphs, waited on them. In answer to a question by the Buddha, Nanda admitted that these nymphs were far more attractive than Janapadakalyāṇī, and the Buddha promised him one as wife if he would live the monastic life. Nanda was all eagerness and readily agreed. On their return to Jetavana the Buddha related this story to the eighty chief disciples, and when they questioned Nanda, he felt greatly ashamed of his lustfulness. Summoning all his courage, he strove hard and, in no long time, attained Arahantship. He thereupon came to the Buddha and absolved him from his promise. (Thag.157 f; J.i.91; ii.92 ff; Ud.iii.2; DhA.i.96‑105; UdA.168 ff; SNA.273 f )
When the Buddha was told of Nanda’s Arahantship by a devata, he related the Saṅgāmāvacara Jātaka (q.v.) to show how, in the past, too, Nanda had been quick to follow advice. He also related the story of Kappata (q.v.) and his donkey to show that it was not the first time that Nanda had been won to obedience by the lure of the female sex. The male donkey in the story was Nanda and the female donkey Janapadakalyāṇī. (DhA.i.103 f )
Nanda is identified with the sub king (uparājā) in the Kurudhamma Jātaka (q.v.)
Later, on seeing how eminently Nanda was trained in self control, the Buddha declared him chief among his disciples in that respect (indriyesu guttadvārānaṃ). Nanda had aspired to this eminence in the time of Padumuttara Buddha. In the time of Atthadassī Buddha he was a turtle in the river Vinatā, and, seeing the Buddha on the bank waiting to cross, he took him over to the other side on his back. (A.i.25; AA.i.174 f; ThagA.i.276 ff.)
He is said to have been called Nanda because his birth brought joy to his kinsmen. The Apadāna (i.57) says he was of golden hue, as reward for a gift of a costly robe given by him to Padumuttara. One hundred thousand world-cycles ago he became king four times under the name of Cela. Sixty thousand world-cycles ago he was again king in four births, under the name of Upacela. Later, five thousand world-cycles ago, he was four times Cakkavatti, and his name then, too, was Cela.
Nanda was very handsome, and was only four inches shorter than the Buddha. He once wore a robe made according to the dimensions of the Buddha’s robe. Discovering this, the Buddha chided him for his presumption. (Vin.iv.173; perhaps this is another version of the story found at S.ii.281. There, Nanda is said to have donned a robe that was pressed on both sides, painted his face, and gone to see the Buddha, carrying a bright bowl. The Buddha chided him, and Nanda thereupon became a forest-dweller and a rag-robe-wearer. Buddhaghosa (SA.ii.174) says that Nanda dressed himself up in order to evoke some comment from the Buddha — either approval, so that he might dress thus for the remainder of his life, or censure, in which case he would put on rag-robes and dwell in the forest.)
The Aṅguttaranikāya (A.iv.166 f) contains a discourse in which the Buddha discusses Nanda’s claim to have achieved self control in all things.
He is probably to be identified with Taraṇiya Thera of the Apadāna. (ii.428).
Yena yena hi maññanti,
tato taṃ hoti aññathā.
In whatever way they conceive it,
It turns out otherwise.
(Sn. 588)
tato taṃ hoti aññathā.
In whatever way they conceive it,
It turns out otherwise.
(Sn. 588)
Re: Nanda
Thank you sir.Dhammanando wrote: ↑Thu Apr 15, 2021 6:41 amDr. Malalasekera's Dictionary of Pali Proper Names is usually a good place to start. It's available on Ven. Pesala's site:
http://aimwell.org/DPPN/index.html
The entry for Nanda Thera:
http://aimwell.org/DPPN/nanda.html
Nanda Thera.– Son of Suddhodana and Mahāpajāpatī, and therefore half brother of the Buddha. He was only a few days younger than the Bodhisatta, and when the Bodhisatta’s mother died, Pajāpatī gave her own child to nurses and suckled the Buddha herself (AA.i.186).
On the third day of the Buddha’s visit to Kapilavatthu, after the Enlightenment, the Buddha went to Nanda’s house, where festivities were in progress in honour of Nanda’s coronation and marriage to Janapadakalyāṇī Nandā. The Buddha wished Nanda good fortune and handed him his bowl to be taken to the vihāra. Nanda, thereupon, accompanied the Buddha out of the palace. Janapadakalyāṇī, seeing him go, asked him to return quickly. Once inside the vihāra, however, the Buddha asked Nanda to become a monk, and he, unable to refuse the request, agreed with reluctance. However, as the days passed he was tormented with thoughts of his beloved, and became very downcast and despondent, and his health suffered. The Buddha suggested that they should visit the Himavā. On the way there, he showed Nanda the charred remains of a female monkey and asked him whether Janapadakalyāṇī were more beautiful than that. The answer was in the affirmative. The Buddha then took him to Tāvatiṃsa where Sakka, with his most beautiful nymphs, waited on them. In answer to a question by the Buddha, Nanda admitted that these nymphs were far more attractive than Janapadakalyāṇī, and the Buddha promised him one as wife if he would live the monastic life. Nanda was all eagerness and readily agreed. On their return to Jetavana the Buddha related this story to the eighty chief disciples, and when they questioned Nanda, he felt greatly ashamed of his lustfulness. Summoning all his courage, he strove hard and, in no long time, attained Arahantship. He thereupon came to the Buddha and absolved him from his promise. (Thag.157 f; J.i.91; ii.92 ff; Ud.iii.2; DhA.i.96‑105; UdA.168 ff; SNA.273 f )
When the Buddha was told of Nanda’s Arahantship by a devata, he related the Saṅgāmāvacara Jātaka (q.v.) to show how, in the past, too, Nanda had been quick to follow advice. He also related the story of Kappata (q.v.) and his donkey to show that it was not the first time that Nanda had been won to obedience by the lure of the female sex. The male donkey in the story was Nanda and the female donkey Janapadakalyāṇī. (DhA.i.103 f )
Nanda is identified with the sub king (uparājā) in the Kurudhamma Jātaka (q.v.)
Later, on seeing how eminently Nanda was trained in self control, the Buddha declared him chief among his disciples in that respect (indriyesu guttadvārānaṃ). Nanda had aspired to this eminence in the time of Padumuttara Buddha. In the time of Atthadassī Buddha he was a turtle in the river Vinatā, and, seeing the Buddha on the bank waiting to cross, he took him over to the other side on his back. (A.i.25; AA.i.174 f; ThagA.i.276 ff.)
He is said to have been called Nanda because his birth brought joy to his kinsmen. The Apadāna (i.57) says he was of golden hue, as reward for a gift of a costly robe given by him to Padumuttara. One hundred thousand world-cycles ago he became king four times under the name of Cela. Sixty thousand world-cycles ago he was again king in four births, under the name of Upacela. Later, five thousand world-cycles ago, he was four times Cakkavatti, and his name then, too, was Cela.
Nanda was very handsome, and was only four inches shorter than the Buddha. He once wore a robe made according to the dimensions of the Buddha’s robe. Discovering this, the Buddha chided him for his presumption. (Vin.iv.173; perhaps this is another version of the story found at S.ii.281. There, Nanda is said to have donned a robe that was pressed on both sides, painted his face, and gone to see the Buddha, carrying a bright bowl. The Buddha chided him, and Nanda thereupon became a forest-dweller and a rag-robe-wearer. Buddhaghosa (SA.ii.174) says that Nanda dressed himself up in order to evoke some comment from the Buddha — either approval, so that he might dress thus for the remainder of his life, or censure, in which case he would put on rag-robes and dwell in the forest.)
The Aṅguttaranikāya (A.iv.166 f) contains a discourse in which the Buddha discusses Nanda’s claim to have achieved self control in all things.
He is probably to be identified with Taraṇiya Thera of the Apadāna. (ii.428).
Re: Nanda
The story of Nanda is a cause for contemplating the role of women in spiritual life and for comparative studies of different religions.
And the Blessed One addressed the bhikkhus, saying: "Behold now, bhikkhus, I exhort you: All compounded things are subject to vanish. Strive with earnestness!"
This was the last word of the Tathagata.
This was the last word of the Tathagata.
Re: Nanda
I remember venerable Mahakassapa is also said to be having a physique close to the Blessed One. He had some of the Maha-Purisa-Lakkhanas I think. But he had never wore a robe like the Blessed One's robe.Dhammanando wrote: ↑Thu Apr 15, 2021 6:41 am Nanda was very handsome, and was only four inches shorter than the Buddha. He once wore a robe made according to the dimensions of the Buddha’s robe.
- Dhammanando
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Re: Nanda
Yes, the commentaries say that Mahākassapa had seven of the thirty-two marks.
As for robes, the Cīvarasutta reports that Mahākassapa and the Buddha actually exchanged robes on one occasion:
Ven. Mahākassapa:
“Then, friend, the Blessed One descended from the road and went to the foot of a tree. I folded in four my outer robe of patches and said to him: ‘Venerable sir, let the Blessed One sit down here. This will lead to my welfare and happiness for a long time.’
The Blessed One sat down on the appointed seat and said to me: ‘Your outer robe of patches is soft, Kassapa.’–‘Venerable sir, let the Blessed One accept my outer robe of patches, out of compassion.’–‘Then will you wear my worn-out hempen rag-robes? ’–‘I will, venerable sir.’ Thus I offered the Blessed One my outer robe of patches and received from him his worn-out hempen rag-robes.
https://legacy.suttacentral.net/en/sn16.11
Yena yena hi maññanti,
tato taṃ hoti aññathā.
In whatever way they conceive it,
It turns out otherwise.
(Sn. 588)
tato taṃ hoti aññathā.
In whatever way they conceive it,
It turns out otherwise.
(Sn. 588)
Re: Nanda
I started to grow fond of Arahant Mahakassapa Thera... Reading Kassapasamyutta now.Ven. Mahākassapa:
“Then, friend, the Blessed One descended from the road and went to the foot of a tree. I folded in four my outer robe of patches and said to him: ‘Venerable sir, let the Blessed One sit down here. This will lead to my welfare and happiness for a long time.’
The Blessed One sat down on the appointed seat and said to me: ‘Your outer robe of patches is soft, Kassapa.’–‘Venerable sir, let the Blessed One accept my outer robe of patches, out of compassion.’–‘Then will you wear my worn-out hempen rag-robes? ’–‘I will, venerable sir.’ Thus I offered the Blessed One my outer robe of patches and received from him his worn-out hempen rag-robes.
Well, judging from artwork, Arahant Mahakassapa Thera did resemble the Blessed One a bit.
Hiriottappasampannā,
sukkadhammasamāhitā;
Santo sappurisā loke,
devadhammāti vuccare.
https://suttacentral.net/ja6/en/chalmer ... ight=false
sukkadhammasamāhitā;
Santo sappurisā loke,
devadhammāti vuccare.
https://suttacentral.net/ja6/en/chalmer ... ight=false
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Re: Nanda
After he witnessed apsaras in 2nd heaven. His wife was the most beautiful girl in his kingdom but she appeared like a monkey corpse compared to apsaras
money is worthless toilet paper • the tongue has no bone (a person might say one thing but it cannot be further from the truth) • you cannot teach a goat math as in you cannot teach the dhamma to a dumb person