Hier werden die Unterschiede zwischen zwei Versionen angezeigt.
Beide Seiten der vorigen RevisionVorhergehende ÜberarbeitungNächste Überarbeitung | Vorhergehende ÜberarbeitungNächste ÜberarbeitungBeide Seiten der Revision | ||
de:tipitaka:sut:kn:dhp:dhp.01.bpit [2019/08/14 09:11] – content div into span Johann | de:tipitaka:sut:kn:dhp:dhp.01.bpit [2019/10/30 13:23] – Title Changed Johann | ||
---|---|---|---|
Zeile 1: | Zeile 1: | ||
+ | <WRAP box fill >< | ||
+ | <div center round todo 60%> | ||
+ | |||
+ | ====== Yamakavagga ====== | ||
+ | <span hide> | ||
+ | |||
+ | Summary: | ||
+ | |||
+ | |||
+ | <div #h_meta> | ||
+ | |||
+ | |||
+ | |||
+ | |||
+ | <div # | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div navigation></ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <span # | ||
+ | |||
+ | <div alphalist> | ||
+ | <span hlist> [[dhp.intro.bpit|**←** Einleitung]] | [[dhp.02.bpit|Nächstes Kapitel **→**]] </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ===== Cakkhupalatthera Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Manopubbaṅgamā dhammā< | ||
+ | manoseṭṭhā manomayā; | ||
+ | Manasā ce paduṭṭhena< | ||
+ | bhāsati vā karoti vā; | ||
+ | Tato naṃ dukkhamanveti, | ||
+ | cakkaṃva vahato padaṃ. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Matthakundali Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Manopubbaṅgamā dhammā, | ||
+ | manoseṭṭhā manomayā; | ||
+ | Manasā ce pasannena, | ||
+ | bhāsati vā karoti vā; | ||
+ | Tato naṃ sukha< | ||
+ | chāyāva anapāyinī. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | have mind as their chief; they are mind-made. If one speaks or acts with a pure | ||
+ | mind, happiness (//sukha//) follows him like a shadow that never leaves him. | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Tissatthera Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Akkocchi maṃ avadhi maṃ, | ||
+ | ajini maṃ ahāsi me; | ||
+ | Ye ca taṃ upanayhanti, | ||
+ | veraṃ tesaṃ na sammati. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Akkocchi maṃ avadhi maṃ, | ||
+ | ajini maṃ ahāsi me; | ||
+ | Ye ca taṃ nupanayhanti, | ||
+ | veraṃ tesūpasammati. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Kalayakkhini Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Na hi verena verāni, | ||
+ | sammantīdha kudācanaṃ; | ||
+ | Averena ca sammanti, | ||
+ | esa dhammo sanantano.< | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Kosambaka Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Pare ca na vijānanti< | ||
+ | mayamettha yamāmase< | ||
+ | Ye ca tattha vijānanti< | ||
+ | tato sammanti medhagā. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Mahakalatthera Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Subhānupassiṃ viharantaṃ, | ||
+ | indriyesu asaṃvutaṃ; | ||
+ | Bhojanamhi cāmattaññuṃ, | ||
+ | kusītaṃ hīnavīriyaṃ; | ||
+ | Taṃ ve pasahati māro< | ||
+ | vāto rukkhaṃva dubbalaṃ. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Asubhānupassiṃ viharantaṃ, | ||
+ | indriyesu susaṃvutaṃ; | ||
+ | Bhojanamhi ca mattaññuṃ, | ||
+ | saddhaṃ< | ||
+ | Taṃ ve nappasahati māro, | ||
+ | vāto selaṃva pabbataṃ. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Devadatta Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Anikkasāvo kāsāvaṃ< | ||
+ | yo vatthaṃ paridahissati; | ||
+ | Apeto damasaccena, | ||
+ | na so kāsāvamarahati. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Yo ca vantakasāvassa< | ||
+ | sīlesu susamāhito; | ||
+ | Upeto damasaccena, | ||
+ | sa ve kāsāvamarahati. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Sariputtatthera Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Asāre< | ||
+ | sāre< | ||
+ | Te sāraṃ< | ||
+ | micchāsaṅkappagocarā. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Sārañca sārato ñatvā, | ||
+ | asārañca asārato; | ||
+ | Te sāraṃ adhigacchanti, | ||
+ | sammāsaṅkappagocarā. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Nandatthera Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Yathā agāraṃ ducchannaṃ, | ||
+ | vuṭṭhī samativijjhati; | ||
+ | Evaṃ abhāvitaṃ cittaṃ, | ||
+ | rāgo samativijjhati. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Yathā agāraṃ suchannaṃ, | ||
+ | vuṭṭhī na samativijjhati; | ||
+ | Evaṃ subhāvitaṃ cittaṃ, | ||
+ | rāgo na samativijjhati. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Cundasukarika Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Idha socati pecca socati, | ||
+ | pāpakārī ubhayattha socati; | ||
+ | So socati so vihaññati, | ||
+ | disvā kammakiliṭṭhamattano. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Dhammika-upasaka Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Idha modati pecca modati, | ||
+ | katapuñño ubhayattha modati; | ||
+ | So modati so pamodati, | ||
+ | disvā kammavisuddhimattano. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Devadatta Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Idha tappati pecca tappati, | ||
+ | | ||
+ | ‘‘Pāpaṃ me kata’’nti tappati, | ||
+ | bhiyyo tappati duggatiṃ< | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Sumanadevi Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Idha nandati pecca nandati, | ||
+ | katapuñño ubhayattha nandati; | ||
+ | ‘‘Puññaṃ me kata’’nti nandati, | ||
+ | bhiyyo nandati suggatiṃ< | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Dvesahayakabhikkhu Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Bahumpi ce saṃhita bhāsamāno, | ||
+ | na takkaro hoti naro pamatto; | ||
+ | Gopova gāvo gaṇayaṃ paresaṃ, | ||
+ | na bhāgavā sāmaññassa hoti. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Appampi ce saṃhita bhāsamāno, | ||
+ | dhammassa hoti anudhammacārī; | ||
+ | Rāgañca dosañca pahāya mohaṃ, | ||
+ | sammappajāno suvimuttacitto< | ||
+ | Anupādiyāno idha vā huraṃ vā, | ||
+ | sa bhāgavā sāmaññassa hoti.< | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div chapter> | ||
+ | |||
+ | <div alphalist> | ||
+ | <span hlist> [[dhp.intro.bpit|**←** Einleitung]] | [[dhp.02.bpit|Nächstes Kapitel **→**]] </ | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ====== The Story of Thera Cakkhupala ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing at the Jetavana monastery in Savatthi, the Buddha uttered Verse ([[# | ||
+ | |||
+ | On one occasion, Thera Cakkhupala came to pay homage to the Buddha at the | ||
+ | Jetavana monastery. One night, while pacing up and down in meditation, the thera | ||
+ | accidentally stepped on some insects. In the morning, some bhikkhus visiting the | ||
+ | thera found the dead insects. They thought ill of the thera and reported the | ||
+ | matter to the Buddha. The Buddha asked them whether they had seen the thera | ||
+ | killing the insects. When they answered in the negative, the Buddha said,// | ||
+ | "Just as you had not seen him killing, so also he had not seen those living | ||
+ | insects. Besides, as the thera had already attained arahatship he could have no | ||
+ | intention of killing and so was quite innocent." | ||
+ | Cakkhupala was blind although he was an arahat, the Buddha told the following | ||
+ | story: | ||
+ | |||
+ | Cakkhupala was a physician in one of his past existences. Once, he had deliberately made a woman patient blind. That woman had promised him to become his slave, together with her children, if her eyes were completely cured. Fearing that she and her children would have to become slaves, she lied to the physician. She told him that her eyes were getting worse when, in fact, they were perfectly cured. The physician knew she was deceiving him, so in revenge, he gave her another ointment, which made her totally blind. As a result of this evil deed the physician lost his eyesight many times in his later existences. | ||
+ | |||
+ | Then the Buddha spoke in verse as follows: | ||
+ | |||
+ | <div verse> | ||
+ | //__Verse 1:__// All mental phenomena have mind as their forerunner; they have mind as their chief; they are mind-made. If one speaks or acts with an evil mind, ' | ||
+ | </ | ||
+ | |||
+ | At the end of the discourse, thirty thousand bhikkhus attained arahatship | ||
+ | together with Analytical Insight (// | ||
+ | </ | ||
+ | |||
+ | ====== The Story of Matthakundali ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing at the Jetavana monastery in Savatthi, the Buddha uttered Verse ([[# | ||
+ | |||
+ | On that morning, the Buddha arising early from his deep meditation of compassion saw, in his Net of Knowledge, Matthakundali lying on the verandah. So when entering Savatthi for alms-food with his disciples, the Buddha stood near the door of the brahmin Adinnapubbaka. The Buddha sent forth a ray of light to attract the attention of the youth, who was facing the interior of the house. The youth saw the Buddha; and as he was very weak he could only profess his faith mentally. But that was enough. When he passed away with his heart in devotion to the Buddha he was reborn in the Tavatimsa celestial world. | ||
+ | |||
+ | From his celestial abode the young Matthakundali, | ||
+ | |||
+ | Then the Buddha spoke in verse as follows: | ||
+ | |||
+ | <div verse> | ||
+ | //__Verse 2:__// All mental phenomena have mind as their forerunner; they have mind as their chief; they are mind-made. If one speaks or acts with a pure mind, happiness (sukha) follows him like a shadow that never leaves him. | ||
+ | </ | ||
+ | |||
+ | At the end of the discourse Matthakundali and his father Adinnapubbaka attained Sotapatti Magga and Sotapatti Phala. Adinnapubbaka also donated almost all his wealth to the cause of the Buddha' | ||
+ | </ | ||
+ | |||
+ | ====== The Story of Thera Tissa ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing at the Jetavana monastery in Savatthi, the Buddha uttered Verses ([[# | ||
+ | |||
+ | Tissa, son of the Buddha' | ||
+ | |||
+ | Then the Buddha spoke in verse as follows: | ||
+ | |||
+ | <div verse> | ||
+ | //__Verse 3:__// "He abused me, he ill-treated me, he got the better of me, he stole my belongings;" | ||
+ | |||
+ | //__Verse 4:__// "He abused me, he ill-treated me, he got the better of me, he stole my belongings;" | ||
+ | </ | ||
+ | |||
+ | |||
+ | </ | ||
+ | |||
+ | ====== The Story of Kalayakkhini ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing at the Jetavana monastery in Savatthi, the Buddha uttered Verse ([[# | ||
+ | |||
+ | Once there lived a householder, | ||
+ | |||
+ | Then the Buddha spoke in verse as follows: | ||
+ | |||
+ | <div verse> | ||
+ | //__Verse 5:__// Hatred is, indeed, never appeased by hatred in this world. It is appeased only by loving-kindness. This is an ancient law. | ||
+ | </ | ||
+ | |||
+ | At the end of the discourse, the ogress was established in Sotapatti Fruition and the long-standing feud came to an end. | ||
+ | </ | ||
+ | |||
+ | ====== The Story of Kosambi Bhikkhus ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing at the Jetavana monastery in Savatthi, the Buddha uttered Verse ([[# | ||
+ | |||
+ | The bhikkhus of Kosambi had formed into two groups. One group followed the master of Vinaya and the other followed the teacher of the Dhamma and they were often quarrelling among themselves. Even the Buddha could not stop them from quarrelling; | ||
+ | |||
+ | The lay disciples of Kosambi, on learning the reason for the departure of the Buddha, refused to make offerings to the remaining bhikkhus. This made them realize their mistake and reconciliation took place among themselves. Still, the lay disciples would not treat them as respectfully as before, until they owned up their fault to the Buddha. But the Buddha was away and it was in the middle of the vassa; so the bhikkhus of Kosambi spent the vassa in misery and hardship. | ||
+ | |||
+ | At the end of the vassa, the Venerable Ananda and five hundred bhikkhus approached the Buddha and gave the message from Annathapindika and other lay disciples imploring him to return. In due course the Buddha returned to the Jetavana monastery in Savatthi. The bhikkhus followed him there, fell down at his feet, and owned up their fault. The Buddha rebuked them for disobeying him. He told them to remember that they must all die some day and therefore, they must stop their quarrels and must not act as if they would never die. | ||
+ | |||
+ | Then the Buddha spoke in verse as follows: | ||
+ | |||
+ | <div verse> | ||
+ | //__Verse 6:__// People, other than the wise, do not realize, "We in this world must all die," (and, not realizing it, continue their quarrels). The wise realize it and thereby their quarrels cease. | ||
+ | </ | ||
+ | |||
+ | At the end of the discourse, all the assembled bhikkhus were established in Sotapatti Fruition. | ||
+ | </ | ||
+ | |||
+ | ====== The Story of Thera Mahakala ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing in the neighbourhood of the town of Setabya, the Buddha uttered Verses ([[# | ||
+ | |||
+ | Mahakala was serious in his ascetic practice at the cemetery (//Sosanika | ||
+ | dhutinga//) and diligently meditated on decay and impermanence. He finally | ||
+ | gained Insight and attained arahatship. | ||
+ | |||
+ | Later, the Buddha and his disciples, including the brothers, happened to be staying in the forest of Simsapa, near Setabya. While staying there, the former wives of Culakala invited the Buddha and his disciples to their house. Culakala himself went ahead to prepare seating arrangements for the Buddha and his disciples. Once there, the former wives of Culakala made him change into lay clothes. | ||
+ | |||
+ | The next day, the wives of Mahakala invited the Buddha and his disciples to their house hoping to do the same with Mahakala as the wives of Culakala had done to Culakala. After the meal they requested the Buddha to let Mahakala remain to " | ||
+ | |||
+ | Arriving at the village gate the bhikkhus expressed their dissatisfaction and apprehension. They were dissatisfied because Mahakala was permitted to stay behind and they were afraid that, like Culakala, his brother, Mahakala, too, would be made to leave the Order by his former wives. To this, the Buddha replied that the two brothers were not alike. Culakala indulged in sensual pleasures and was lazy and weak; he was just like a weak tree. Mahakala, on the other hand, was diligent, steadfast and strong in his faith of the Buddha, the Dhamma and the Samgha; he was like a mountain of rock. | ||
+ | |||
+ | Then the Buddha spoke in verse as follows: | ||
+ | |||
+ | <div verse> | ||
+ | //__Verse 7:__// He who keeps his mind on pleasant objects, who is uncontrolled in his senses, immoderate in his food, and is lazy and lacking in energy, will certainly be overwhelmed by Mara, just as stormy winds uproot a weak tree. | ||
+ | |||
+ | //__Verse 8:__// He who keeps his mind on the impurities (of the body), who is well-controlled in his senses and is full of faith and energy, will certainly be not overwhelmed by Mara, just as stormy winds cannot shake a mountain of rock. | ||
+ | </ | ||
+ | |||
+ | Meanwhile, the former wives of Mahakala surrounded him and tried to remove his yellow robes. The thera, sensing their attitude, stood up and rising up into the air by his supernormal powers passed through the roof of the house into the sky. He landed at the feet of the Buddha at the very moment the Master was coming to the end of his utterance of the above two stanzas. At the same time, all the bhikkhus assembled there were established in Sotapatti Fruition. | ||
+ | </ | ||
+ | |||
+ | ====== The Story of Devadatta ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing at the Jetavana monastery in Savatthi, the Buddha uttered Verses ([[# | ||
+ | |||
+ | Once the two Chief Disciples, the Venerable Sariputta and the Venerable Maha Moggallana, went from Savatthi to Rajagaha. There, the people of Rajagaha invited them, with their one thousand followers, to a morning meal. On that occasion someone handed over a piece of cloth, worth one hundred thousand, to the organizers of the alms-giving ceremony. He instructed them to dispose of it and use the proceeds for the ceremony should there be any shortage of funds, or if there were no such shortage, to offer it to anyone of the bhikkhus they thought fit. It so happened that there was no shortage of anything and the cloth was to be offered to one of the theras. Since the two Chief Disciples visited Rajagaha only occasionally, | ||
+ | |||
+ | Devadatta promptly made the cloth into robes and moved about pompously, wearing them. Then, a certain bhikkhu from Rajagaha came to Savatthi to pay homage to the Buddha, and told him about Devadatta and the robe, made out of cloth worth one hundred thousand. The Buddha then said that it was not the first time that Devadatta was wearing robes that he did not deserve. The Buddha then related the following story. | ||
+ | |||
+ | Devadatta was an elephant hunter in one of his previous existences. At that | ||
+ | time, in a certain forest, there lived a large number of elephants. One day, the | ||
+ | hunter noticed that these elephants knelt down to the // | ||
+ | seeing them. Having observed that, the hunter stole an upper part of a yellow | ||
+ | robe and covered his body and hand with it. Then, holding a spear in his hand, | ||
+ | he waited for the elephants on their usual route. The elephants came, and taking | ||
+ | him for a// paccekabuddha// | ||
+ | easily fell prey to the hunter. Thus, one by one, he killed the last elephant in | ||
+ | the row each day for many days. | ||
+ | |||
+ | The // | ||
+ | Noticing the dwindling number of his followers he decided to investigate and | ||
+ | followed his herd at the end of the line. He was alert, and was therefore able | ||
+ | to evade the spear. He caught hold of the hunter in his trunk and was about to | ||
+ | dash him against the ground, when he saw the yellow robe. Seeing the yellow | ||
+ | robe, he desisted and spared the life of the hunter. | ||
+ | |||
+ | The hunter was rebuked for trying to kill under cover of the yellow robe and | ||
+ | for commuting such an act of depravity. The hunter clearly did not deserve to | ||
+ | put on the yellow robe. | ||
+ | |||
+ | Then the Buddha spoke in verse as follows: | ||
+ | |||
+ | <div verse> | ||
+ | //__Verse 9:__// He who is not free from taints of moral defilements (kilesas) and yet dons the yellow robe, who lacks restraint in his senses and (speaks not the) truth is unworthy of the yellow robe. | ||
+ | |||
+ | //__Verse 10:__// He who has discarded all moral defilements (kilesas), who is established in moral precepts, is endowed with restraint and (speaks the) truth is, indeed, worthy of the yellow robe. | ||
+ | </ | ||
+ | |||
+ | At the end of the discourse, many bhikkhus were established in Sotapatti Fruition. | ||
+ | |||
+ | [* // | ||
+ | in the Four Noble Truths and has uprooted all the moral defilements (kilesas). | ||
+ | However, he cannot teach others. // | ||
+ | of the Buddha Sasana (Teaching).] | ||
+ | </ | ||
+ | |||
+ | ====== The Story of Thera Sariputta ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing at Veluvana, the Bamboo Grove monastery in Rajagaha, the Buddha uttered Verses ([[# | ||
+ | |||
+ | Upatissa and Kolita were two youths from Upatissa and Kolita, two villages near Rajagaha. While looking at a show they realized the insubstantiality of things and they decided to search for the way to liberation. First, they approached Sanjaya. the wandering ascetic at Rajagaha, but they were not satisfied with his teachings. So they went all over Jambudipa and came back to their native place, after searching for, but not finding the true dhamma. At this point they came to an understanding that one who found the true dhamma should inform the other. | ||
+ | |||
+ | One day, Upatissa came across Thera Assaji and learned from him the substance | ||
+ | of the dhamma. The thera uttered the verse beginning with "//Ye dhamma | ||
+ | hetuppabhava//", | ||
+ | cause" | ||
+ | Sotapatti Magga and Phala. Then, as promised, he went to his friend Kolita, | ||
+ | explained to him that he, Upatissa, had attained the state of Deathlessness and | ||
+ | repeated the verse to his friend. Kolita also become established in Sotapatti | ||
+ | Fruition at the end of the verse. They both remembered their former teacher and | ||
+ | so went to Sanjaya and said to him, "We have found one who could point out | ||
+ | the Path to Deathlesseness; | ||
+ | appeared; the Sangha has appeared... Come, let us go to the Teacher." | ||
+ | had hoped that their former teacher would go along with them to the Buddha and | ||
+ | by listening to the discourses he, too, would come to realize Magga and Phala. | ||
+ | But Sanjaya refused. | ||
+ | |||
+ | So Upatissa and Kolita, with two hundred and fifty followers, went to the | ||
+ | Buddha, at Veluvana. There, they were initiated and admitted into the Order as | ||
+ | bhikkhus. Upatissa as son of Rupasari became known as Thera Sariputta; Kolita as | ||
+ | son of Moggali became known as Thera Maha Moggallana. On the seventh day after | ||
+ | the initiation Maha Moggallana attained Arahatship. Thera Sariputta achieved the | ||
+ | same a fortnight after initiation. On that day, the Buddha made them his two | ||
+ | Chief Disciples (// | ||
+ | |||
+ | The two Chief Disciples then related to the Buddha how they went to the Giragga festival, the meeting with Thera Assaji and their attainment of Sotapatti Fruition. They also told the Buddha about their former teacher Sanjaya, who refused to accompany them. Sanjaya had said, " | ||
+ | |||
+ | Thus, as the Buddha pointed out, Sanjaya' | ||
+ | |||
+ | Then the Buddha spoke in verse as follows: | ||
+ | |||
+ | <div verse> | ||
+ | //__Verse 11:__// They take untruth for truth; they take truth for untruth; such persons can never arrive at the truth, for they hold wrong views. | ||
+ | |||
+ | //__Verse 12:__// They take truth for truth; they take untruth for untruth; such persons arrive at the truth, for they hold right views. At the end of the discourse, many people came to be established in Sotapatti Fruition. | ||
+ | </ | ||
+ | |||
+ | At the end of the discourse, many people came to be established in Sotapatti Fruition. | ||
+ | </ | ||
+ | |||
+ | ====== The Story of Thera Nanda ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing at the Jetavana monastery in Savatthi, the Buddha uttered Verses ([[# | ||
+ | |||
+ | Once the Buddha was residing at the Veluvana monastery in Rajagaha when his | ||
+ | father King Suddhodana repeatedly sent messengers to the Buddha requesting him | ||
+ | to visit the city of Kapilavatthu. Accordingly, | ||
+ | the company of twenty thousand arahats. On arrival at Kapilavatthu he related | ||
+ | the Vessantara Jataka to the assembly of his relatives. On the second day, he | ||
+ | entered the city, where by reciting the verse beginning with "// | ||
+ | Nappamajjeyya// | ||
+ | ...) he caused his father to be established in Sotapatti Fruition. On arrival at | ||
+ | the palace, the Buddha recited another verse beginning with "// | ||
+ | care sucaritam// ..." (i.e., One should practise the Dhamma...) and | ||
+ | established the king in // | ||
+ | the Candakinnari Jataka, with reference to the virtues of Rahula' | ||
+ | |||
+ | On the third day, there was the marriage ceremony of Prince Nanda, a cousin of the Buddha. The Buddha went there for alms and handed over the alms bowl to Prince Nanda. The Buddha then departed without taking back the bowl. So the prince, holding the bowl, had to follow the Buddha. The bride, Princess Janapadakalyani, | ||
+ | |||
+ | Later, the Buddha moved into the monastery built by Anathapindika, | ||
+ | |||
+ | Knowing this, the Buddha, by supernormal power, showed Nanda, the beautiful female devas of the Tavatimsa world who were far prettier than Princess Janapadakalyani. He promised to get them for Nanda, if the latter strove hard in the practice of the Dhamma. Other bhikkhus ridiculed Nanda by saying that he was like a hireling who practised the Dhamma for the sake of beautiful women, etc. Nanda felt very much tormented and ashamed. So, in seclusion, he tried very hard in the practice of the Dhamma and eventually attained arahatship. As an arahat his mind was totally released from all attachments, | ||
+ | |||
+ | Other bhikkhus, having known that Nanda was not happy in the life of a bhikkhu, again asked him how he was faring. When he answered that he had no more attachments to the life of a householder, | ||
+ | |||
+ | Then the Buddha spoke in verse as follows: | ||
+ | |||
+ | <div verse> | ||
+ | //__Verse 13:__// Just as rain penetrates a badly-roofed house, so also, passion (raga) penetrates a mind not cultivated in Tranquillity and Insight Development (Samatha and Vipassana). | ||
+ | |||
+ | //__Verse 14:__// Just as rain cannot penetrate a well-roofed house, so also, passion (raga) cannot penetrate a mind well-cultivated in Tranquillity and Insight Development (Samatha and Vipassana). | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ====== While residing at the Veluvana monastery in Rajagaha, the Buddha uttered Verse ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | TEXT.... ([[# | ||
+ | |||
+ | Once, in a village not far away from the Veluvana monastery, there lived a very cruel and hard-hearted pork-butcher, | ||
+ | |||
+ | Then the Buddha spoke in verse as follows: | ||
+ | |||
+ | <div verse> | ||
+ | //__Verse 15:__// Here he grieves, hereafter he grieves; the evil-doer grieves in both existences. He grieves and he suffers anguish when he sees the depravity of his own deeds. | ||
+ | </ | ||
+ | |||
+ | [* Niraya or Naraka: a place of continuous torment sometimes compared with hell; but it is different from hell because suffering in Niraya is not everlasting like suffering in hell. Avici Niraya is the most fearful of all Nirayas.] | ||
+ | </ | ||
+ | |||
+ | ====== The Story of Dhammika Upasaka ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing at the Jetavana monastery in Savatthi, the Buddha uttered Verse ([[# | ||
+ | |||
+ | Once there lived in Savatthi, a lay disciple by the name of Dhammika, who was virtuous and very fond of giving in charity. He generously offered food and other requisites to the bhikkhus regularly and also on special occasions. He was, in fact, the leader of five hundred virtuous lay disciples of the Buddha who lived in Savatthi. Dhammika had seven sons and seven daughters and all of them, like their father, were virtuous and devoted to charity. When Dhammika was very ill and was on his death-bed he made a request to the Samgha to come to him and recite the sacred texts by his bedside. While the bhikkhus were reciting the Maha satipatthana Sutta, six decorated chariots from six celestial worlds arrived to invite him to their respective worlds. Dhammika told them to wait for a while for fear of interrupting the recitation of the Sutta. The bhikkhus, thinking that they were being asked to stop, stopped and left the place. | ||
+ | |||
+ | A little while later, Dhammika told his children about the six decorated chariots waiting for him. Then and there he decided to choose the chariot from the Tusita world and asked one of his children to throw a garland on to it. Then he passed away and was reborn in the Tusita world. Thus, the virtuous man rejoices in this world as well as in the next. | ||
+ | |||
+ | Then the Buddha spoke in verse as follows: | ||
+ | |||
+ | <div verse> | ||
+ | //__Verse 16:__// Here he rejoices, hereafter he rejoices; one who performed meritorious deeds rejoices in both existences. He rejoices and greatly rejoices when he sees the purity of his own deeds. | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ====== The Story of Devadatta ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing at the Jetavana monastery in Savatthi, the Buddha uttered Verse ([[# | ||
+ | |||
+ | Devadatta was at one time residing with the Buddha in Kosambi. While staying | ||
+ | there he realized that the Buddha was receiving much respect and honour as well | ||
+ | as offerings. He envied the Buddha and aspired to head the Order of the | ||
+ | bhikkhus. One day, while the Buddha was preaching at the Veluvana monastery in | ||
+ | Rajagaha, he approached the Buddha and on the ground that the Buddha was getting | ||
+ | old, he suggested that the Order be entrusted to his care. The Buddha rejected | ||
+ | his offer and rebuked him, saying that he was a swallower of other people' | ||
+ | spittle. The Buddha next asked the Samgha to carry out an act of proclamation (// | ||
+ | kamma//*) regarding Devadatta. | ||
+ | |||
+ | Devadatta felt aggrieved and vowed vengeance against the Buddha. Three times, he attempted to kill the Buddha: first, by employing some archers; secondly, by climbing up the Gijjhakuta hill and rolling down a big piece of rock on to the Buddha; and thirdly, by causing the elephant Nalagiri to attack the Buddha. The hired assassins returned after being established in Sotapatti Fruition, without harming the Buddha. The big piece of rock rolled down by Devadatta hurt the big toe of the Buddha just a little, and when the Nalagiri elephant rushed at the Buddha, it was made docile by the Buddha. Thus Devadatta failed to kill the Buddha, and he tried another tactic. He tried to break up the Order of the bhikkhus by taking away some newly admitted bhikkhus with him to Gayasisa; however, most of them were brought back by Thera Sariputta and Thera Maha Moggallana. | ||
+ | |||
+ | Later, Devadatta fell ill. He had been ill for nine months when he asked his pupils to take him to the Buddha, and subsequently made the trip to the Jetavana monastery. Hearing that Devadatta was coming, the Buddha told his disciples that Devadatta would never get the opportunity to see him. | ||
+ | |||
+ | When Devadatta and his party reached the pond in the Jetavana monastery compound the carriers put down the couch on the bank of the pond and went to take a bath. Devadatta also rose from his couch and placed both his feet on the ground. Immediately, | ||
+ | |||
+ | Then the Buddha spoke in verse as follows: | ||
+ | |||
+ | <div verse> | ||
+ | //__Verse 17:__// Here he is tormented, hereafter he is tormented; the evil-doer is tormented in both existences. He is tormented, and he laments: "Evil have I done." He is even more tormented when he is reborn in one of the lower worlds (Apaya). | ||
+ | </ | ||
+ | |||
+ | [* // | ||
+ | Order of the Samgha regarding a member declaring that as his conduct was of one | ||
+ | kind before and is of another kind now, henceforth all his physical and verbal | ||
+ | actions are only his and have nothing to do with the Buddha, the Dhamma and the | ||
+ | Samgha.] | ||
+ | </ | ||
+ | |||
+ | ====== The Story of Sumanadevi ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing at the Jetavana monastery in Savatthi, the Buddha uttered Verse ([[# | ||
+ | |||
+ | In Savatthi, at the house of Anathapindika and the house of Visakha, two thousand bhikkhus were served with food daily. At the house of Visakha, the offering of alms-food was supervised by her granddaughter. At the house of Anathapindika, | ||
+ | |||
+ | Later, Sumanadevi fell ill and on her death-bed she asked for her father. Her | ||
+ | father came, and she addressed her father as " | ||
+ | bhatika//) and passed away soon after. Her form of address kept her father | ||
+ | wondering and made him uneasy and depressed, thinking that his daughter was | ||
+ | delirious and not in her right senses at the time of her death. So, he | ||
+ | approached the Buddha and reported to him about his daughter, Sumanadevi. Then | ||
+ | the Buddha told the noble rich man that his daughter was in her right senses and | ||
+ | fully self-possessed at the time of her passing away. The Buddha also explained | ||
+ | that Sumanadevi had addressed her father as " | ||
+ | her attainment of Magga and Phala was higher than that of her father' | ||
+ | a Sakadagam whereas her father was only a Sotapanna. Anathapindika was also told | ||
+ | that Sumanadevi was reborn in the Tusita deva world. | ||
+ | |||
+ | Then the Buddha spoke in verse as follows: | ||
+ | |||
+ | <div verse> | ||
+ | //__Verse 18:__// Here he is happy, hereafter he is happy; one who performs meritorious deeds is happy in both existences. Happily he exclaims: I have done meritorious deeds." | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ====== The Story of Two Friends ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing at the Jetavana monastery, the Buddha uttered Verses ([[# | ||
+ | |||
+ | Once there were two friends of noble family, two bhikkhus from Savatthi. One of them learned the Tipitaka and was very proficient in reciting and preaching the sacred texts. He taught five hundred bhikkhus and became the instructor of eighteen groups of bhikkhus. The other bhikkhu striving diligently and ardently in the course of Insight Meditation attained arahatship together with Analytical Insight. | ||
+ | |||
+ | On one occasion, when the second bhikkhu came to pay homage to the Buddha, at the Jetavana monastery, the two bhikkhus met. The master of the Tipitaka did not realize that the other had already become an arahat. He looked down on the other, thinking that this old bhikkhu knew very little of the sacred texts, not even one out of the five Nikayas or one out of the three Pitakas. So he thought of putting questions to the other, and thus embarass him. The Buddha knew about his unkind intention and he also knew that as a result of giving trouble to such a noble disciple of his, the learned bhikkhu would be reborn in a lower world. | ||
+ | |||
+ | So, out of compassion, the Buddha visited the two bhikkhus to prevent the | ||
+ | scholar from questioning the other bhikkhu. The Buddha himself did the | ||
+ | questioning. He put questions on //jhanas// and// maggas //to the master | ||
+ | of the Tipitaka; but he could not answer them because he had not practised what | ||
+ | he had taught. The other bhikkhu, having practised the Dhamma and having | ||
+ | attained arahatship, could answer all the questions. The Buddha praised the one | ||
+ | who practised the Dhamma (i.e., a // | ||
+ | praise was spoken for the learned scholar (i.e., a // | ||
+ | |||
+ | The resident disciples could not understand why the Buddha had words of | ||
+ | praise for the old bhikkhu and not for their learned teacher. So, the Buddha | ||
+ | explained the matter to them. The scholar who knows a great deal but does not | ||
+ | practise in accordance with the Dhamma is like a cowherd, who looks after the | ||
+ | cows for wages, while the one who practises in accordance with the Dhamrna is | ||
+ | like the owner who enjoys the five kinds of produce of the cows*. Thus, the | ||
+ | scholar enjoys only the services rendered to him by his pupils but not the | ||
+ | benefits of // | ||
+ | recites only a little of the sacred texts, having clearly comprehended the | ||
+ | essence of the Dhamma and having practised diligently and strenuously, | ||
+ | who has eradicated passion, ill will and ignorance. His mind being totally freed | ||
+ | from moral delilements and from all attachments to this world as well as to the | ||
+ | next, he truly shares the benefits of // | ||
+ | |||
+ | Then the Buddha spoke in verse as follows: | ||
+ | |||
+ | <div verse> | ||
+ | //__Verse 19:__// Though he recites much the Sacred Texts (Tipitaka), but is negligent and does not practise according to the Dhamma, like a cowherd who counts the cattle of others, he has no share in the benefits of the life of a bhikkhu (i.e., Magga-phala). | ||
+ | |||
+ | //__Verse 20:__// Though he recites only a little of the Sacred Texts (Tipitaka), but practises according to the Dhamma, eradicating passion, ill will and ignorance, clearly comprehending the Dhamma, with his mind freed from moral defilements and no longer clinging to this world or to the next, he shares the benefits of the life of a bhikkhu (i.e., Magga-phala). | ||
+ | </ | ||
+ | |||
+ | [* Milk, cream, butter, butter-milk and ghee. ** // | ||
+ | </ | ||
+ | |||
+ | ===== End of Chapter One: The Pairs (Yamakavagga) ===== | ||
+ | |||
+ | ====== Sumanadevi Vatthu (long version) ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | The Master while residing at Jetavana delivered this religious discourse beginning with "Here (in this world) one who has done good deeds rejoices" | ||
+ | |||
+ | At Savatthi, two thousand monks used to take their meals daily in the house of Anathapindika and a similar number in the house of the eminent female-devotee Visakha. Whosoever wished to give alms in Savatthi, they used to do so after getting permission of these two. What was the reason for this? Even though a sum of a hundred thousand was spent in charity, the monks used to ask: | ||
+ | |||
+ | "Has Anathapindika or Visakha come to our alms-hall?" | ||
+ | |||
+ | Thereupon, pondering as to who could take her place and entertain the | ||
+ | congregation of monks with food, and finding her son's daughter, Visakha made | ||
+ | her take the place. She started serving food to the congregation of monks in | ||
+ | Visakha' | ||
+ | name, officiate in his stead. While attending to the monks, she used to listen | ||
+ | to the //Dhamma. //She became a //Sotapanna //and went to the house of her | ||
+ | husband. Then he (Anathapindika) put Cullasubhadda in her place. She too acting | ||
+ | likewise became a //Sotapanna //and went to her husband' | ||
+ | youngest daughter Sumanadevi was assigned the place. She, however, attained the | ||
+ | fruition of // | ||
+ | afflicted with so severe a disease that she stopped taking her food and wishing | ||
+ | to see her father sent for him. | ||
+ | |||
+ | Anathapindika received the message while in an almshouse. At once he returned and asked her what the matter was. She said to him, ' | ||
+ | |||
+ | 'When I addressed her as "Dear Sumana", | ||
+ | |||
+ | 'Then when I asked her "Dear, are you talking in delirium ?", she replied "I am not talking in delirium, brother" | ||
+ | |||
+ | 'When I asked her "Are you in fear, dear?", | ||
+ | |||
+ | Thereupon the Master told him, Noble banker, your daughter was not talking in | ||
+ | delirium.' | ||
+ | because of your lower spiritual position; indeed your daughter held a higher | ||
+ | position than you did in the attainment of the path //(magga) //and fruition // | ||
+ | you are only a //Sotapanna //but your daughter was a // | ||
+ | was because of her higher position in the attainment of path and fruition that | ||
+ | she spoke to you in that way'. The banker asked, 'Is that so Lord ?', and the | ||
+ | Master affirmed saying 'It is so'. When asked 'Where is she reborn at present?' | ||
+ | the Master said, 'In the Tusita heaven, O householder' | ||
+ | this remark, 'Lord, having rejoiced here in this world in the midst of kinsmen, | ||
+ | now again, after passing away, my daughter has been reborn in a place of joy.' | ||
+ | Thereupon the Master told him, 'Yes banker, the diligent, whether they are | ||
+ | householders or //samanas, //surely rejoice in this world as well as in the | ||
+ | next', and uttered this stanza. | ||
+ | |||
+ | Then the Buddha spoke in verse as follows: | ||
+ | |||
+ | <div verse> | ||
+ | //__Verse 18:__// One who has done good deeds rejoices here and rejoices afterwards too; he rejoices in both places. Thinking "I have done good deeds" he rejoices, he rejoices all the more having gone to a happy existence. | ||
+ | </ | ||
+ | |||
+ | At the end of the verse, many people became Sotapannas and so on, and the discourse became beneficial to the multitude. | ||
+ | |||
+ | [Therein, //idha //implies in this world, where one rejoices on account of | ||
+ | the joy derived from one's own deeds. | ||
+ | |||
+ | //Pecca //implies that in the next world one rejoices on account of the | ||
+ | resultant joy. | ||
+ | |||
+ | //Katapunno //means the performer of merit of various kinds. | ||
+ | |||
+ | // | ||
+ | "I have done good and have not done evil" and in the next he rejoices | ||
+ | enjoying the result. | ||
+ | |||
+ | //" | ||
+ | "I have performed a meritorius deed", one rejoices with mere happiness | ||
+ | arising from the satisfaction in his own good deed. | ||
+ | |||
+ | //bhiyyo //implies that having gone to a happy existence (//saggatim gato//) | ||
+ | one rejoices exceedingly on account of the resultant joy, enjoying the celestial | ||
+ | glory for fifty-seven crores and sixty lakhs** years in the Tusita Heaven. | ||
+ | |||
+ | |||
+ | <div centeralign> | ||
+ | |||
+ | * younger brother, " | ||
+ | rude, shocking, for a daughter to address her father as ' | ||
+ | ordinary circumstances. | ||
+ | |||
+ | ** A crore is 10,000,000: a Lakh is 100,000. | ||
+ | |||
+ | // | ||
+ | University of Rangoon, Burma | ||
+ | 1966)// | ||
+ | </ | ||
+ | |||
+ | <div chapter> | ||
+ | |||
+ | <div alphalist> | ||
+ | <span hlist> [[dhp.intro.bpit|**←** Einleitung]] | [[dhp.02.bpit|Nächstes Kapitel **→**]] </ | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ====== Notes ====== | ||
+ | <div notes> | ||
+ | <span anchor # | ||
+ | |||
+ | <dl> | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | forerunner in the sense that Mind is the most dominant, and it is the cause of | ||
+ | the other three mental phenomena, namely, Feeling (// | ||
+ | and Mental Formations or Mental Concomitants (// | ||
+ | Mind or Consciousness (// | ||
+ | they arise simultaneously with Mind they cannot arise if Mind does not arise. | ||
+ | (The Commentary) | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //manasa ce padutthena //(Verse 1) and //manasi ce pasannena// | ||
+ | (Verse 2): Manasa here means intention or volition (cetana); volition leads one | ||
+ | to the performance of volitional actions, both good and evil. This volition and | ||
+ | the resultant actions constitute kamma; and kamma always follows one to produce | ||
+ | results. Cakkhupala' | ||
+ | acted with an evil intention in a previous existence and Matthakundali' | ||
+ | existence in Tavatimsa celestial world (Verse 2) was the result of his mental | ||
+ | devotion (// | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //dukkha//: In this context, //dukkha //mens suffering, or physical | ||
+ | or mental pain, misfortune, unsatisfactoriness, | ||
+ | rebirth in the lower planes of existence or in the lower strata of human society | ||
+ | if born in the human world. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //dukkha//: Sukham/ | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //esa dhammo sanantano//: | ||
+ | the doctrine followed by the Budhha and his disciples. The exhortation is not to | ||
+ | return hatred for hatred but to conquer it by loving-kindness (absence of | ||
+ | hatred). | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //Pare ca na vijananti//: | ||
+ | context, people other than the wise. These people do not realize that they must | ||
+ | die, and behave as if they were never going to die and keep on quarrelling. | ||
+ | Therefore, they are sometimes referred to as the ignorant or the foolish, or | ||
+ | those who are not worthy of love and respect. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | die," meaning we, of this world, must die; or all men are mortal. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //ye ca tattha vijananti:// | ||
+ | understand, meaning the wise. The wise understand (or realize) that all men are | ||
+ | mortal. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | defilements hindering the realization of Nibbana. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | (a) unwavering (unshakable) faith in the Buddha, the Dhamma (the Doctrine) and | ||
+ | the Samgha (the Buddhist Religious Order) and\\ | ||
+ | (b) faith or belief in kamma (action) and its results. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Refer to<span notetag # | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //kasavam// or //kasavam vattham//: the yellow or reddish yellow | ||
+ | robe donned by members of the Buddhist Religious Order. There is a play on words | ||
+ | in the above stanzas; '// | ||
+ | moral defilements and therefore, stained; and // | ||
+ | dyed sombre in some astringent juice and is therefore stained. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | has discarded all moral defilements through the four Path Knowledge (//Magga | ||
+ | nana//). | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //asare//: lit., essenceless; | ||
+ | i.e., untruth. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //sare//: lit., essence; according to the Commentary, right view, i.e. | ||
+ | , truth. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //siram//: Truth According to the Commentary, essence of the | ||
+ | Dhamma. The essence of the Dhamma comprises //sila// (moral precepts or | ||
+ | morality),// | ||
+ | // | ||
+ | (ultimate truth) and // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | In the case of Devadatta,// | ||
+ | (placement of torment). | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // suvimuttacitto//: | ||
+ | achieved through perfect practice and clear comprehension of the Dhamma. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //sa bhagava samannassa hoti//: lit., shares the benefits of the life | ||
+ | of a samana (a bhikkhu). According to the Commentary, in this context, it means, | ||
+ | " | ||
+ | |||
+ | </dl> | ||
+ | </ | ||
+ | |||
+ | <span # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div showmore> | ||
+ | <div # | ||
+ | <div # | ||
+ | <div # | ||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div f_zzecopy> | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | Zitat entnommen am: | ||
+ | " | ||
+ | |||
+ | <div # | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ---- | ||
+ | |||
+ | <div # |