Entire people including the media have the nature of Awakened-One with awareness. They see truth as truth and untruth as untruth. For truth ultimately trimphs. they all have calm, quiet, alert, attentive and equanimity mind with a clear understanding that everything is changing.
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(lit.: ‘not-learner’; s. sekha), a disciple ‘perfected in training’, one beyond training, an adept.
This is a name for the Arahat, the Holy One (s. ariya-puggala), since he has reached the perfection in higher moral training, higher mind training and higher wisdom training (s. sikkhÄ) and needs no longer to train himself therein.
http://www.palikanon.com/english/pali_names/s/suddhodana.htm
A SÄkiyan RÄjÄ of Kapilavatthu and father of Gotama Buddha.
He was the son of Sihahanu and KaccÄnÄ. His brothers were Dhotodana, Sakkodana, Sukkodana and Amitodana, and his sisters were AmitÄ and PamitÄ.
MÄyÄ was his chief consort, and, after her death her sister PajÄpatÄ« was raised to her position (Mhv.ii.15f.; Dpv.iii.45; J.i.15, etc.).
When soothsayers predicted that his son Gotama had two destinies awaiting him, either that of universal sovereignty or of Buddha hood, he exerted his utmost power to provide the prince with all kinds of luxuries in order to hold him fast to household life. It is said (E.g., J.i.54) that when Asita, who was his father’s chaplain and his own teacher, visited Suddhodana to see the newly born prince, and paid homage to the infant by allowing his feet to rest on his head, Suddhodana was filled with wonder and himself worshipped the child. And when, at the ploughing ceremony, Suddhodana saw how the jambu-tree under which the child had been placed kept its shadow immoveable in order to protect him, and that the child was seated cross legged in the air, he again worshipped him (J.i.57f).
Later, when, in spite of all his father’s efforts, the prince had left household life and was practising austerities, news was brought to Suddhodana that his son had died owing to the severity of his penances. But he refused to believe it, saying that his son would never die without achieving his goal (J.i.67). When this was afterwards related to the Buddha, he preached the MahÄdhammapÄla JÄtaka and showed that in the past, too, Suddhodana had refused to believe that his son could have died even when he was shown the heap of his bones.
When news reached Suddhodana that his son had reached Enlightenment, he sent a messenger to Veluvana in RÄjagaha with ten thousand others to invite the Buddha to visit Kapilavatthu. But the messenger and his companions heard the Buddha preach, entered the Order, and forgot their mission. Nine times this happened. On the tenth occasion, Suddhodana sent KÄludÄyÄ« with permission for him to enter the Order on the express condition that he gave the king’s invitation to the Buddha. KÄludÄyÄ« kept his promise and the Buddha visited Kapilavatthu, staying in the NigrodhÄrÄma. There, in reference to a shower of rain that fell, he preached the Vessantara JÄtaka. The next day, when Suddhodana remonstrated with the Buddha because he was seen begging in the streets of Kapilavatthu, the Buddha told him that begging was the custom of all Buddhas, and Suddhodana hearing this became a sotÄpanna. He invited the Buddha to his palace, where he entertained him, and at the end of the meal the Buddha preached to the king, who became a sakadÄgÄmÄ« (J.i.90; cf. DhA.iii.164f). He became an anÄgÄmÄ« after hearing the MahÄdhammapÄla JÄtaka(DhA.i.99; J.iv.55), and when he was about to die, the Buddha came from VesÄli to see him and preach to him, and Suddhodana became an arahant and died as a lay arahant (ThigA.141).
Nanda was Suddhodana’s son by MahÄ PajÄpati, and he had also a daughter called SundarÄ« NandÄ. When the Buddha ordained both RÄhula and Nanda, Suddhodana was greatly distressed lest other parents should be similarly afflicted, and persuaded the Buddha to establish a rule that none should be ordained without the permission of his parents (Vin.i.82f).
Suddhodana was the Bodhisatta’s father in numerous births, but he is specially mentioned as such by name in only a few JÄtakas e.g.,
http://www.palikanon.com/english/pali_names/d/dasaratha_jat_461.htm
Dasaratha, king of Benares, had three children, RÄmapandita, Lakkhana and SÄ«tÄ. On the death of his queen he took another queen and had by her a son, Bharata. When Bharata was seven years old his mother claimed the kingdom for him in accordance with a boon granted her by the king. The king was horrified and fearing that she would harm his elder children, sent them into the forest for twelve years, asking them to return after his death. In the forest RÄma lived the ascetic life while Lakkhana and SÄ«tÄ provided him with food. Dasaratha died after nine years, and when the ministers refused to recognise Bharata as king, he went into the forest in search of RÄma. RÄma, however, refused to return until three more years had elapsed, and on Bharata refusing to occupy the throne, RÄma gave him his straw slippers to be placed on the throne in his absence. When cases were heard, if the decision given was wrong, the slippers would beat upon each other, but, if right, they would lie quiet. After three years RÄma returned and reigned from his palace of Sucandaka for sixteen thousand years, with SÄ«tÄ as queen consort.
Dasaratha was Suddhodana, Bharata Ananda, Lakkhana SÄriputta, SÄ«tÄ RÄhulamÄtÄ and RÄma the Bodhisatta.
The story was related to a man of SÄvatthi who greatly grieved at his father’s death and neglected all his duties. J.iv.123-30.
A tribe in North India, to which the Buddha belonged. Their capital was Kapilavatthu. Mention is also made of other SÄkyan settlements - e.g., CÄtumÄ, Khomadussa, SÄmagÄma, Devadaha, SÄ«lavatÄ«, Nagaraka, Medatalumpa, Sakkhara and Ulumpa (q.v.). Within the SÄkyan tribe there were probably several clans, gottÄ. The Buddha himself belonged to the Gotamagotta. It has been suggested (E.g., Thomas, op. cit., 22) that this was a brahmin clan, claiming descent from the ancient isi Gotama. The evidence for this suggestion is, however, very meagre. Nowhere do we find the SÄkyans calling themselves brahmins. On the other hand, we find various clans claiming a share of the Buddha’s relics on the ground that they, like the Buddha, were khattiyas (D.ii.165). It is stated a that the SÄkyans were a haughty people. Vin.ii.183; D.i.90; J.i.88; DhA.iii.163. Hiouen Thsang, however, found them obliging and gentle in manners (Beal, op. cit., ii.14).
When the Buddha first visited them, after his Enlightenment, they refused to honour him on account of his youth. The Buddha then performed a miracle and preached the Vessantara JÄtaka, and their pride was subdued. They evidently fond of sports and mention is made of a special school of archery conducted by a SÄkyan family, called VedhaĆ±Ć±Ä (D.iii.117; DA.iii.905). When the prince Siddhattha Gotama (later the Buddha) wished to marry, no SÄkyan would give him his daughter until he had showed his proficiency in sport (J.i.58).
The SÄkyans evidently had no king. Theirs was a republican form of government, probably with a leader, elected from time to time. The administration and judicial affairs of the gotta were discussed in their SanthÄgÄra, or Mote Hall, at Kapilavatthu. See, e.g., D.i.91; the SÄkyans had a similar Mote Hall at CÄtumÄ (M.i.457). The Mallas of KusinÄrÄ also had a SanthÄgÄra (D.ii.164); so did the Licchavis of VesÄli (Vin.i.233; M.i.228).
Ambattha (q.v.) once visited it on business; so did the envoys of Pasenadi, when he wished to marry a SÄkyan maiden (see below). A new Mote Hall was built at Kapilavatthu while the Buddha was staying at the NigrodhÄrÄma, and he was asked to inaugurate it. This he did by a series of ethical discourses lasting through the night, delivered by himself, Ananda, and MoggallÄna. M.i.353f.; S.iv.182f; the hall is described at SA.iii.63; cf. UdA.409.
The SÄkyans were very jealous of the purity of their race; they belonged to the Ädiccagotta, (ÄdiccÄ nÄma gottena, SÄkiyÄ nÄma jÄtiyÄ, SN. vs.423) and claimed descent from OkkÄka (q.v.). Their ancestors were the nine children of OkkÄka, whom he banished in order to give the kingdom to JantukumÄra, his son by another queen. These nine children went towards HimavÄ, and, having founded Kapilavatthu (q.v. for details), lived there. To the eldest sister they gave the rank of mother, and the others married among themselves. The eldest sister, PiyÄ, later married RÄma, king of Benares, and their descendants became known as the Koliyans (see KoliyÄ for details). When OkkÄka heard of this, he praised their action, saying, “SakyÄ vata bho kumÄrÄ, paramasakyÄ vata bho rÄjakumÄra; hence their name came to be “SakyÄ.”
SNA.i.352f.; cf. DA.i.258. OkkÄka had a slave girl, DisÄ, her offspring were the KanhÄyanas, to which gotta belonged Ambattha (q.v.). The Mhv.ii.12ff gives the history of the direct descent of the Buddha from OkkÄka, and this contains a list of the SÄkyan chiefs of Kapilavatthu:
From the very first there seems to have been intermarriage between the SÄkyans and the Koliyans; but there was evidently a good deal of endogamy among the SÄkyans, which earned for them the rebuke of the Koliyans in the quarrel between them “like dogs, jackals, and such like beasts, cohabiting with their own sisters. E.g., SNA.i.357; J.v.412 L; there were eighty two thousand rÄjÄs among the Koliyans and SÄkyans (SNA.i.140).
A quarrel, which broke out in the Buddha’s lifetime, between the SÄkyans and the Koliyans is several times referred to in the books. The longest account is found in the introductory story of the KunÄla JÄtaka. The cause of the dispute was the use of the water of the River RohinÄ« (q.v.), which flowed between the two kingdoms. The quarrel waxed fierce, and a bloody battle was imminent, when the Buddha, arriving in the air between the two hosts, asked them, “Which is of more priceless value, water or khattiya chiefs?” He thus convinced them of their folly and made peace between them. On this occasion he preached five JÄtaka stories - the Phandana, Daddabha, Latukika, Rukkhadhamma and Vattaka (SammodamÄna) - and the Attadanda Sutta.
To show their gratitude the SÄkyans and Koliyans gave each two hundred and fifty young men from their respective families to join the Order of the Buddha. (J.v.412f.; for their history see also SNA.i.358f ) Earlier, during the Buddha’s first visit to Kapilavatthu, when he had humbled the pride of his kinsmen by a display of miracles, each SÄkyan family had given one representative to enter the Order and to help their famous kinsman. The wives of these, and of other SÄkyans who had joined the Order, were the first to become nuns under PajÄpatÄ« GotamÄ« (q.v.) when the Buddha gave permission for women to enter the Order. Among the most eminent of the SÄkyan young men, who now joined, were Anuruddha, Ananda, Bhaddiya, Kimbila, Bhagu and Devadatta. Their barber, UpÄli, entered the Order at the same time; they arranged that he should be ordained first, so that he might be higher than they in seniority and thus receive their obeisance, and thereby humble their pride Vin.ii.181f.; according to DhA.i.133, eighty thousand SÄkyan youths had joined the Order.
The Buddha states, in the AggaƱƱa Sutta, that the SÄkyans were vassals of King Pasenadi of Kosala. D.iii.83 (SakyÄ . . . Pasenadi-Kosalassa anuyuttÄ bhavanti, karonti SakyÄ raƱƱo Pasenadimhi Kosale nipaccakÄram abhivÄdanam paccupatthÄnam aƱjalikammam sÄmÄ«cikammam); cf. SN.vs 422, where the Buddha describes his country as being “Kosalesu niketino.”
Yet, when Pasenadi wished to establish connection with the Buddha’s family by marrying one of the daughters of a SÄkyan chief, the SÄkyans decided in their Mote Hall that it would be beneath their dignity to marry one of their daughters to the King of Kosala. But as they dared not refuse Pasenadi’s request, the SÄkyan chieftain, MahÄnÄma, solved the difficulty by giving him VÄsabhakhattiyÄ (q.v.), who was his daughter by a slave girl, NÄgamundÄ. By her Pasenadi had a son, VidÅ«dabha. When Pasenadi discovered the trick, he deprived his wife and her son of all their honours, but restored them on the intervention of the Buddha. Later, when VidÅ«dabha, who had vowed vengeance on the SÄkyans for the insult offered to his father, became king, he marched into Kapilavatthu and there massacred the SÄkyans, including women and children. The Buddha felt himself powerless to save them from their fate because they had committed sin in a previous life by throwing poison into a river. Only a few escaped, and these came to be called the NalasÄkiyÄ and the TinasÄkiyÄ. The Mhv. TÄ«kÄ (p. 180) adds that, during this massacre, some of the SÄkyans escaped to the HimÄlaya, where they built a city, which came to be called Moriyanagara because the spot resounded with the cries of peacocks. This was the origin of the Moriya dynasty, to which Asoka belonged (189). Thus Asoka and the Buddha were kinsmen.
Among the SÄkyans who thus escaped was Pandu, son of Amitodana. He crossed the Ganges, and, on the other side of the river, founded a city. His daughter was BhaddakaccÄnÄ (q.v.), who later married PanduvÄsudeva, king of Ceylon. Thus the kings of Ceylon were connected by birth to the SÄkyans. Mhv.viii.18ff. Six of her brothers also came to Ceylon, where they founded settlements: RÄma, Uruvela, AnurÄdha Vijita, DÄ«ghÄyu and Rohana (Mhv.ix 6ff.)