Benutzer-Werkzeuge

Webseiten-Werkzeuge

Sie befinden sich hier: Welcome to sangham.net and an Access to Insight » Willkommen auf sangham.net [deutschsprachige Seiten] » Tipitaka: Der Pali-Kanon » sut » Khuddaka Nikaya: Die Sammlung kurzer Texte » Dhammapada: Der Pfad des Dhamma » Appamadavagga
Zuletzt angesehen:
de:tipitaka:sut:kn:dhp:dhp.02.bpit

Unterschiede

Hier werden die Unterschiede zwischen zwei Versionen angezeigt.

Link zu dieser Vergleichsansicht

Beide Seiten der vorigen RevisionVorhergehende Überarbeitung
Nächste Überarbeitung		Vorhergehende Überarbeitung
de:tipitaka:sut:kn:dhp:dhp.02.bpit [2019/09/03 09:42] – div at end removed Johannde:tipitaka:sut:kn:dhp:dhp.02.bpit [2022/03/24 13:27] (aktuell) – dl removed Johann
Zeile 1: Zeile 1:
 +<WRAP box fill ><wrap info>Info:</wrap> Diese Gabe des Dhammas ist noch nicht (vollständig übersetzt). Fühlen Sie sich frei Ihre Verdienste zu teilen, gegeben mit einer zu versorgen, selbst wenn nur ein Teilabschnitt, oder sich in Vervollständigung und Verbesserung einzubringen, wenn inspiriert fühlend. //(Bleistiftsymbol recht, wenn angemeldet ersichtlich, drücken um Text zu bearbeiten.// //(Entfernen Sie diese Anmerkung sobald eine Übersetzung gegeben und ändern Sie die Division ''#wrap_h_content_untranslated'' in ''#wrap_h_content'' .)//</WRAP>
  
 +<div center round todo 60%>**Preperation of htmls into ATI.eu currently in progress.** Please visite the corresponding page at [[http://zugangzureinsicht.org/html/index_en.html|ZzE]]. If inspired to get involved in this merits here, one may feel invited to join best here: [[http://sangham.net/index.php/topic,8657.0.html|[ATI.eu] ATI/ZzE Content-style]]</div>
 +
 +====== Appamadavagga ======
 +<span hide>Appamadavagga</span>
 +
 +Summary: 
 +
 +
 +<div #h_meta>
 +
 +
 +
 +
 +<div #h_tipitakaid>Dhp II <span h_ptsid>PTS: [[:de:tipitaka:sltp:Dhp_utf8#v.21|Dhp 21-32]]</span>
 +
 +</div>
 +
 +<div #h_doctitle>Appamadavagga</div>
 +
 +<div #h_docsubtitle2></div>
 +
 +<div #h_docby>übersetzt aus dem Pali von</div>
 +
 +<div #h_docauthor>Daw Mya Tin</div>
 +
 +<div #h_docby2>bearbeitet vom</div>
 +
 +<div #h_docauthor2>Editorial Committee, Burma Tipitaka Association</div>
 +
 +<div #h_docauthortransinfo>Übersetzung ins Deutsche von:</div>
 +
 +<div #h_docauthortrans>noch keine vorhanden, möchten Sie ihre teilen?   [[http://sangham.net/index.php?action=post;topic=589.0|{{de:img:letter.jpg?30}}]]</div>
 +
 +<div #h_docauthortransalt>Alternative Übersetzung: [[|noch keine vorhanden]]</div>
 +
 +<div #h_copyright>[[#f_termsofuse|{{de:img:d2.png?16x18}}]][[#f_termsofuse| 2014-2018]]</div>
 +
 +<div #h_docalttrans>Alternative Übersetzung: [[de:tipitaka:sut:kn:dhp:dhp.02.than|Thanissaro]] | [[de:tipitaka:sut:kn:dhp:dhp.02.budd|Buddharakkhita]]</div>
 +
 +<div #h_altformat>Alternative Formate: [[http://www.suttareadings.net/audio/index.html#dhp.02|{{de:img:listen_16x16.gif}}]]</div>
 +
 +</div>
 +
 +<div #h_homage>
 +
 +<div #homagetext>[[de:homage|-  Namo tassa bhagavato arahato sammā-sambuddhassa  -]]</div>
 +
 +<div navigation></div>
 +
 +</div>
 +
 +<span #h_content_untranslated></span>
 +
 +<div alphalist>
 +<span hlist> [[dhp.01.bpit|⇦ Previous chapter]] | [[dhp.03.bpit|Next chapter ⇨]] </span>
 +
 +</div>
 +
 +===== Samavati Vatthu =====
 +
 +<div freeverse>![<span small>
 +Appamādo<span notetag #fnt-1>([[#fn-1|1]])</span> amatapadaṃ<span notetag #fnt-2>([[#fn-2|2]])</span>,
 +pamādo maccuno padaṃ<span notetag #fnt-3>([[#fn-3|3]])</span>;
 +Appamattā na mīyanti<span notetag #fnt-4>([[#fn-4|4]])</span>,
 +ye pamattā yathā matā<span notetag #fnt-5>([[#fn-5|5]])</span>.
 +
 +Evaṃ visesato ñatvā, 
 +appamādamhi paṇḍitā;
 +Appamāde pamodanti, 
 +ariyānaṃ gocare ratā<span notetag #fnt-6>([[#fn-6|6]])</span>.
 +
 +Te jhāyino<span notetag #fnt-7>([[#fn-7|7]])</span> sātatikā, 
 +niccaṃ daḷhaparakkamā;
 +Phusanti dhīrā nibbānaṃ<span notetag #fnt-8>([[#fn-8|8]])</span>,
 +yogakkhemaṃ<span notetag #fnt-9>([[#fn-9|9]])</span> anuttaraṃ.
 +</span>
 +]!</div>
 +
 +<div verse>
 +
 +<span anchor #dhp-21>**VERS 21:**</span> Mindfulness is the way to the Deathless (Nibbana); unmindfulness is the way to Death. Those who are mindful do not die; those who are not mindful are as if already dead.
 +
 +<span anchor #dhp-22>**VERS 22:**</span> Fully comprehending this, the wise, who are mindful, rejoice in being mindful and find delight in the domain of the Noble Ones (Ariyas).
 +
 +<span anchor #dhp-23>**VERS 23:**</span> The wise, constantly cultivating Tranquillity and Insight Development Practice, being ever mindful and steadfastly striving, realize Nibbana: Nibbana, which is free from the bonds of yoga; Nibbana, the Incomparable!
 +<cite>Geschichte zu  [[#s-dhp-21-23|Dhp 21 - 23]]</cite>
 +</div>
 +
 +===== Kumbhaghosakasetthi Vatthu =====
 +
 +<div freeverse>![<span small>
 +Uṭṭhānavato satīmato, 
 + sucikammassa nisammakārino;
 +Saññatassa dhammajīvino, 
 +appamattassa yasobhivaḍḍhati.
 +</span>
 +]!</div>
 +
 +<div verse>
 +
 +<span anchor #dhp-24>**VERS 24:**</span> If a person is energetic, mindful, pure in his thought, word and deed, and if he does everything with care and consideration, restrains his senses, earns his living according to the Law (Dhamma) and is not unheedful, then, the fame and fortune of that mindful person steadily increase.
 +<cite>Geschichte zu  [[#s-dhp-24|Dhp 24]]</cite>
 +</div>
 +
 +===== Culapanthaka Vatthu =====
 +
 +<div freeverse>![<span small>
 +Uṭṭhānenappamādena , 
 +saṃyamena damena ca;
 +Dīpaṃ kayirātha medhāvī, 
 +yaṃ ogho<span notetag #fnt-11>([[#fn-11|11]])</span> nābhikīrati.
 +</span>
 +]!</div>
 +
 +<div verse>
 +
 +<span anchor #dhp-25>**VERS 25:**</span> Through diligence, mindfulness, discipline (with regard to moral precepts), and control of his senses, let the man of wisdom make (of himself) an island which no flood can overwhelm.
 +<cite>Geschichte zu  [[#s-dhp-25|Dhp 25]]</cite>
 +</div>
 +
 +===== Balanakkhattasanghuttha Vatthu =====
 +
 +<div freeverse>![<span small>
 +Pamādamanuyuñjanti, 
 +bālā dummedhino janā<span notetag #fnt-12>([[#fn-12|12]])</span>;
 +Appamādañca medhāvī, 
 +dhanaṃ seṭṭhaṃva rakkhati.
 +
 +Mā pamādamanuyuñjetha, 
 +mā kāmaratisanthavaṃ;
 +Appamatto hi jhāyanto, 
 +pappoti vipulaṃ sukhaṃ.
 +</span>
 +]!</div>
 +
 +<div verse>
 +
 +<span anchor #dhp-26-27>**VERSS 26 & 27:**</span> The foolish and the ignorant give themselves over to negligence; whereas the wise treasure mindfulness as a precious jewel. Therefore, one should not be negligent, nor be addicted to sensual pleasures; for he who is established in mindfulness, through cultivation of Tranquillity and Insight Development Practice, experiences supreme happiness (i.e., realizes Nibbana).
 +<cite>Geschichte zu  [[#s-dhp-26-27|Dhp 26 & 27]]</cite>
 +</div>
 +
 +===== Mahakassapatthera Vatthu =====
 +
 +<div freeverse>![<span small>
 +Pamādaṃ appamādena, 
 +yadā nudati paṇḍito;
 +Paññāpāsādamāruyha, 
 +asoko sokiniṃ pajaṃ;
 +Pabbataṭṭhova bhūmaṭṭhe, 
 +dhīro<span notetag #fnt-13>([[#fn-13|13]])</span> bāle<span notetag #fnt-14>([[#fn-14|14]])</span> avekkhati.
 +</span>
 +]!</div>
 +
 +<div verse>
 +
 +<span anchor #dhp-28>**VERS 28:**</span> The wise one dispels negligence by means of mindfulness; he ascends the tower of wisdom and being free from sorrow looks at the sorrowing beings. Just as one on the mountain top looks at those on the plain below, so also, the wise one (the arahat) looks at the foolish and the ignorant (worldlings).
 +<cite>Geschichte zu  [[#s-dhp-28|Dhp 28]]</cite>
 +</div>
 +
 +===== Dvesahayakabhikkhu Vatthu =====
 +
 +<div freeverse>![<span small>
 +Appamatto pamattesu, 
 +suttesu bahujāgaro;
 +Abalassaṃva sīghasso, 
 +hitvā yāti sumedhaso<span notetag #fnt-15>([[#fn-15|15]])</span>.
 +</span>
 +]!</div>
 +
 +<div verse>
 +
 +<span anchor #dhp-29>**VERS 29:**</span> Mindful amongst the negligent, highly vigilant amongst the drowsy, the man of wisdom advances like a race-horse, leaving the jade behind.
 +<cite>Geschichte zu  [[#s-dhp-29|Dhp 29]]</cite>
 +</div>
 +
 +===== Magha Vatthu =====
 +
 +<div freeverse>![<span small>
 +Appamādena<span notetag #fnt-16>([[#fn-16|16]])</span> maghavā,
 +devānaṃ seṭṭhataṃ gato;
 +Appamādaṃ pasaṃsanti, 
 +pamādo garahito sadā.
 +</span>
 +]!</div>
 +
 +<div verse>
 +
 +<span anchor #dhp-30>**VERS 30:**</span> Through mindfulness (in doing meritorious deeds) Magha became king of the devas. Mindfulness is always praised, but negligence is always blamed.
 +<cite>Geschichte zu  [[#s-dhp-30|Dhp 30]]</cite>
 +</div>
 +
 +===== Annatarabhikkhu Vatthu =====
 +
 +<div freeverse>![<span small>
 +Appamādarato bhikkhu<span notetag #fnt-17>([[#fn-17|17]])</span>,
 +pamāde bhayadassi<span notetag #fnt-18>([[#fn-18|18]])</span> vā;
 +Saṃyojanaṃ aṇuṃ thūlaṃ, 
 +ḍahaṃ aggīva gacchati.
 +</span>
 +]!</div>
 +
 +<div verse>
 +
 +<span anchor #dhp-31>**VERS 31:**</span> A bhikkhu who takes delight in mindfulness and sees danger in negligence, advances like fire, burning up all fetters, great and small.
 +<cite>Geschichte zu  [[#s-dhp-31|Dhp 31]]</cite>
 +</div>
 +
 +===== Nigamavasitissatthera Vatthu =====
 +
 +<div freeverse>![<span small>
 +Appamādarato bhikkhu, 
 +pamāde bhayadassi vā;
 +Abhabbo parihānāya<span notetag #fnt-19>([[#fn-19|19]])</span>
 +nibbānasseva santike.
 +</span>
 +]!</div>
 +
 +<div verse>
 +
 +<span anchor #dhp-32>**VERS 32:**</span> A bhikkhu who takes delight in mindfulness and sees danger in negligence will not fall away; he is, indeed, very close to Nibbana.
 +<cite>Geschichte zu  [[#s-dhp-32|Dhp 32]]</cite>
 +</div>
 +
 +<div chapter>
 +
 +<div alphalist>
 +<span hlist> [[dhp.01.bpit_en|⇦ Previous chapter]] | [[dhp.03.bpit_en|Next chapter ⇨]] </span>
 +
 +</div>
 +</div>
 +
 +====== Die Geschichte von Samavati ======
 +<div chapter>
 +<span anchor #s-dhp-21-23></span>
 +
 +While residing at the Ghosita monastery near Kosambi, the Buddha uttered Verses ([[#dhp-21|21]]), ([[#dhp-22|22]]) and ([[#dhp-23|23]]) of this book, with reference to Samavati, one of the chief queens of Udena, King of Kosambi.
 +
 +Samavati had five hundred maids-of-honour staying with her at the palace; she
 +also had a maid servant called Khujjuttara. The maid had to buy flowers for
 +Samavati from the florist Sumana everyday. On one occasion, Khujjuttara had the
 +opportunity to listen to a religious discourse delivered by the Buddha at the
 +home of Sumana and she attained Sotapatti Fruition. She repeated the discourse
 +of the Buddha to Samavati and the five hundred maids-of-honour, and they also
 +attained Sotapatti Fruition. From that day, Khujjuttara did not have to do any
 +menial work, but took the place of mother and teacher to Samavati. She listened
 +to the discourses of the Buddha and repeated them to Samavati and her maids. In
 +course of time, Khujjuttara mastered the Tipitaka.
 +
 +Samavati and her maids wished very much to see the Buddha and pay obeisance
 +to him; but they were afraid the king might be displeased with them. So, making
 +holes in the walls of their palace, they looked through them and paid obeisance
 +to the Buddha everyday as he was going to the houses of the three rich men,
 +namely, Ghosaka, Kukkuta and Pavariya.
 +
 +At that time, King Udena had also another chief queen by the name of
 +Magandiya. She was the daughter of Magandiya, a brahmin. The brahmin seeing the
 +Buddha one day thought the Buddha was the only person who was worthy of his very
 +beautiful daughter. So, he hurriedly went off to fetch his wife and daughter and
 +offered to give his daughter in marriage to the Buddha. Turning down his offer,
 +the Buddha said, //"Even after seeing Tanha, Arati and Raga, the daughters
 +of Mara, I felt no desire in me for sensual pleasures; after all, what is this
 +which is full of urine and filth and which I don't like to touch even with my
 +foot."//
 +
 +On hearing those words of the Buddha, both the brahmin and his wife attained
 +Anagami Magga and Phala. They entrusted their daughter to the care of her uncle
 +and themselves joined the Order. Eventually, they attained arahatship. The
 +Buddha knew from the beginning that the brahmin and his wife were destined to
 +attain Anagami Fruition that very day, hence his reply to the brahmin in the
 +above manner. However, the daughter Magandiya became very bitter and sore and
 +she vowed to take revenge if and when an opportunity arose.
 +
 +Later, her uncle presented Magandiya to King Udena and she became one of his
 +chief queens. Magandiya came to learn about the arrival of the Buddha in Kosambi
 +and about how Samavati and her maids paid obeisance to him through holes in the
 +walls of their living quarters. So, she planned to take her revenge on the
 +Buddha and to harm Samavati and her maids who were ardent devotees of the
 +Buddha. Magandiya told the king that Samavati and her maids had made holes in
 +the walls of their living quarters and that they had outside contacts and were
 +disloyal to the king. King Udena saw the holes in the walls, but when the truth
 +was told he did not get angry.
 +
 +But Magandiya kept on trying to make the king believe Samavati was not loyal
 +to him and was trying to kill him. On one occasion, knowing that the king would
 +be visiting Samavati within the next few days and that he would be taking along
 +his lute with him, Magandiya inserted a snake into the lute and closed the hole
 +with a bunch of flowers. Magandiya followed King Udena to Samavati's quarters
 +after trying to stop him on the pretext that she had some presentiment and felt
 +worried about his safety. At Samavati's place Magandiya removed the bunch of
 +flowers from the hole of the lute. The snake came out hissing and coiled itself
 +on the bed. When the king saw the snake he believed Magandiya's words that
 +Samavati was trying to kill him. The king was furious. He commanded Samavati to
 +stand and all her ladies to line up behind her. Then he fitted his bow with an
 +arrow dipped in poison and shot the arrow. But Samavati and her ladies bore no
 +ill wills towards the king and through the power of goodwill (//metta//), the
 +arrow turned back, although an arrow shot by the king usually went even through
 +a rock. Then, the king realized the innocence of Samavati and he gave her
 +permission to invite the Buddha and his disciples to the palace for alms-food
 +and for delivering discourses.
 +
 +Magandiya realizing that none of her plans had materialized, made a final,
 +infallible plan. She sent a message to her uncle with full instructions to go to
 +Samavati's place and burn down the building with all the women inside. As the
 +house was burning, Samavati and her maids-of-honour, numbering five hundred,
 +kept on meditating. Thus, some of them attained Sakadagami Fruition, and the
 +rest attained Anagami Fruition.
 +
 +As the news of the fire spread, the king rushed to the scene, but it was too
 +late. He suspected that it was done at the instigation of Magandiya but he did
 +not show that he was suspicious. Instead, he said, "While Samavati was
 +alive I had been fearful and alert thinking I might be harmed by her; only now,
 +my mind is at peace. Who could have done this? It must have been done only by
 +someone who loves me very dearly." Hearing this, Magandiya promptly
 +admitted that it was she who had instructed her uncle to do it. Whereupon. the
 +king pretended to be very pleased with her and said that he would do her a great
 +favour, and honour all her relatives. So, the relatives were sent for and they
 +came gladly. On arrival at the palace, all of them, including Magandiya, were
 +seized and burnt in the palace court yard, by the order of the king.
 +
 +When the Buddha was told about these two incidents, he said that those who
 +are mindful do not die; but those who are negligent are as good as dead even
 +while living.
 +
 +Dann sprach der Buddha folgenden Vers:
 +
 +<div verse>
 +
 +Verse 21: Mindfulness is the way to the Deathless (Nibbana); unmindfulness is the way to Death. Those who are mindful do not die; those who are not mindful are as if already dead.
 +
 +Verse 22: Fully comprehending this, the wise, who are mindful, rejoice in being mindful and find delight in the domain of the Noble Ones (Ariyas).
 +
 +Verse 23: The wise, constantly cultivating Tranquillity and Insight Development Practice, being ever mindful and steadfastly striving, realize Nibbana: Nibbana, which is free from the bonds of yoga*; Nibbana, the Incomparable!
 +</div>
 +***** The bonds of yoga are four in number, viz., sense-pleasures (//kama//),
 +existence (//bhava//), wrong belief (//ditthi//) and ignorance of the Four
 +Noble Truths (i.e., //avijja//).
 +</div>
 +
 +====== Die Geschichte von Kumbhaghosaka, the Banker ======
 +<div chapter>
 +<span anchor #s-dhp-24></span>
 +
 +While residing at the Veluvana monastery, the Buddha uttered Verse ([[#dhp-24|24]]) of this book, with reference to Kumbhaghosaka, the banker.
 +
 +At one time, a plague epidemic broke out in the city of Rajagaha. In the
 +house of the city banker, the servants died on account of this disease; the
 +banker and his wife were also attacked by the same. When they were both down
 +with the disease they told their young son Kumbhaghosaka to leave them and flee
 +from the house and to return only after a long time. They also told him that at
 +such and such a place they had buried a treasure worth forty crores. The son
 +left the city and stayed in a forest for twelve years and then came back to the
 +city.
 +
 +By that time, he was quite a grown up youth and nobody in the city recognized
 +him. He went to the place where the treasure was hidden and found it was quite
 +intact. But he reasoned and realized that there was no one who could identify
 +him and that if he were to unearth the buried treasure and make use of it people
 +might think a young poor man had accidentally come upon buried treasure and they
 +might report it to the king. In that case, his property would be confiscated and
 +he himself might be manhandled or put in captivity. So he concluded it was not
 +yet time to unearth the treasure and that meanwhile he must find work for his
 +living. Dressed in old clothes Kumbhaghosaka looked for work. He was given the
 +work of waking up and rousing the people to get up early in the morning and of
 +going round announcing that it was time to prepare food, time to fetch carts and
 +yoke the bullocks, etc.
 +
 +One morning, King Bimbisara heard him. The king, who was a keen judge of
 +voices, commented, "This is the voice of a man of great wealth." A
 +maid, hearing the king's remark, sent someone to investigate. He reported that
 +the youth was only a hireling of the labourers. In spite of this report the king
 +repeated the same remark on two subsequent days. Again, enquiries were made but
 +with the same result. The maid thought that this was very strange, so she asked
 +the king to give her permission to go and personally investigate.
 +
 +Disguised as rustics, the maid and her daughter set out to the place of the
 +labourers. Saying that they were travellers, they asked for shelter and was
 +given accommodation in the house of Kumbhaghosaka just for one night. However,
 +they managed to prolong their stay there. During that period, twice the king
 +proclaimed that a certain ceremony must be performed in the locality of the
 +labourers, and that every household must make contributions. Kumbhaghosaka had
 +no ready cash for such an occasion. So he was forced to get some coins
 +(Kahapanas) from his treasure. As these coins were handed over to the maid, she
 +substituted them with her money and sent the coins to the king. After some time,
 +she sent a message to the king asking him to send some men and summon
 +Kumbhaghosaka to the court. Kumbhaghosaka, very reluctantly, went along with the
 +men. The maid and her daughter also went to the palace, ahead of them.
 +
 +At the palace, the king told Kumbhaghosaka to speak out the truth and gave
 +him assurance that he would not be harmed on this account. Kumbhaghosaka then
 +admitted that those Kahapanas were his and also that he was the son of the city
 +banker of Rajagaha, who died in the plague epidemic twelve years ago. He further
 +revealed the place where the treasure was hidden. Subsequently, all the buried
 +treasure was brought to the palace; the king made him a banker and gave his
 +daughter in marriage to him.
 +
 +Afterwards, taking Kumbhaghosaka along with him, the king went to the Buddha
 +at the Veluvana monastery and told him how the youth, though rich, was earning
 +his living as a hireling of the labourers, and how he had appointed the youth a
 +banker.
 +
 +Dann sprach der Buddha folgenden Vers:
 +
 +<div verse>
 +//__Verse 24:__// If a person is energetic, mindful, pure in his thought, word and deed, and if he does every thing with care and consideration, restrains his senses, earns his living according to the Law (Dhamma) and is not unheedful, then, the fame and fortune of that mindful person steadily increase.
 +</div>
 +
 +At the end of the discourse, Kumbhaghosaka attained Sotapatti Fruition.
 +</div>
 +
 +====== Die Geschichte von Culapanthaka ======
 +<div chapter>
 +<span anchor #s-dhp-25></span>
 +
 +While residing at the Veluvana monastery, the Buddha uttered Verse ([[#dhp-25|25]]) of this book, with reference to Culapanthaka, a grandson of a banker of Rajagaha.
 +
 +The banker had two grandsons, named Mahapanthaka and Culapanthaka. Mahapanthaka, being the elder, used to accompany his grandfather to listen to religious discourses. Later, Mahapanthaka joined the Buddhist religious Order and in course of time became an arahat. Culapanthaka followed his brother and became a bhikkhu. But, because in a previous existence in the time of Kassapa Buddha, Culapanthaka had made fun of a bhikkhu who was very dull, he was born a dullard in the present existence. He could not even memorize one verse in four months. Mahapanthaka was very disappointed with his younger brother and even told him that he was not worthy of the Order.
 +
 +About that time, Jivaka came to the monastery to invite the Buddha and the resident bhikkhus to his house for a meal. Mahapanthaka, who was then in charge of assigning the bhikkhus to meal invitations, left out Culapanthaka from the list. When Culapanthaka learnt about this he felt very much frustrated and decided that he would return to the life of a householder. Knowing his intention, the Buddha took him along and made him sit in front of the Gandhakuti hall. He then gave a clean piece of cloth to Culapanthaka and told him to sit there facing east and rub the piece of cloth. At the same time he was to repeat the word //"Rajoharanam"//, which means "taking on impurity." The Buddha then went to the residence of Jivaka, accompanied by the bhikkhus.
 +
 +Meanwhile, Culapanthaka went on rubbing the piece of cloth, all the time muttering the word //"Rajoharanam"//. Very soon, the cloth became soiled. Seeing this change in the condition of the cloth, Culapanthaka came to realize the impermanent nature of all conditioned things. From the house of Jivaka, the Buddha through supernormal power learnt about the progress of Culapanthaka. He sent forth his radiance so that (to Culapanthaka) the Buddha appeared to be sitting in front of him, saying:
 +
 +//"It is not the piece of cloth alone that is made dirty by the dust; within oneself also there exist the dust of passion (raga), the dust of ill will (dosa), and the dust of ignorance (moha), i.e., the ignorance of the Four Noble Truths. Only by removing these could one achieve one's goal and attain arahatship".// Culapanthaka got the message and kept on meditating and in a short while attained arahatship, together with Analytical Insight. Thus, Culapanthaka ceased to be a dullard.
 +
 +At the house of Jivaka, they were about to pour libation water as a mark of donation; but the Buddha covered the bowl with his hand and asked if there were any bhikkhus left at the monastery. On being answered that there were none, the Buddha replied that there was one and directed them to fetch Culapanthaka from the monastery. When the messenger from the house of Jivaka arrived at the monastery he found not only one bhikkhu, but a thousand identical bhikkhus. They all have been created by Culapanthaka, who by now possessed supernormal powers The messenger was baffled and he turned back and reported the matter to Jivaka. The messenger was sent to the monastery for the second time and was instructed to say that the Buddha summoned the bhikkhu by the name of Culapanthaka. But when he delivered the message, a thousand voices responded, "I am Culapanthaka." Again baffled, he turned back for the second time. Then he was sent to the monastery, for the third time. This time, he was instructed to get hold of the bhikkhu who first said that he was Culapanthaka. As soon as he got hold of that bhikkhu all the rest disappeared, and Culapanthaka accompanied the messenger to the house of Jivaka. After the meal, as directed by the Buddha, Culapanthaka delivered a religious discourse confidently and bravely, roaring like a young lion.
 +
 +Later, when the subject of Culapanthaka cropped up among the bhikkhus, the Buddha said that one who was diligent and steadfast in his striving would certainly attain arahatship.
 +
 +Dann sprach der Buddha folgenden Vers:
 +
 +<div verse>
 +//__Verse 25:__// Through diligence, mindfulness, discipline (with regard to moral precepts), and control of his senses, let the man of wisdom make (of himself) an island which no flood can overwhelm.
 +</div>
 +</div>
 +
 +====== Die Geschichte von Balanakkhatta Festival ======
 +<div chapter>
 +<span anchor #s-dhp-26-27></span>
 +
 +White residing at the Jetavana monastery, the Buddha uttered Verses ([[#dhp-26-27|26]]) and ([[#dhp-26-27|27]])  of this book, in connection with the Balanakkhatta festival.
 +
 +At one time, the Balanakkhatta festival was being celebrated in Savatthi. During the festival, many foolish young men smearing themselves with ashes and cow-dung roamed about the city shouting and making themselves a nuisance to the public. They would also stop at the doors of others and leave only when given some money.
 +
 +At that time there were a great many lay disciples of the Buddha, living in Savatthi. On account of these foolish young hooligans, they sent word to the Buddha, requesting him to keep to the monastery and not to enter the city for seven days. They sent alms-food to the monastery and they themselves kept to their own houses. On the eighth day, when the festival was over, the Buddha and his disciples were invited into the city for alms-food and other offerings. On being told about the vulgar and shameful behaviour of the foolish young men during the festival, the Buddha commented that it was in the nature of the foolish and the ignorant to behave shamelessly.
 +
 +Dann sprach der Buddha folgenden Vers:
 +
 +<div verse>
 +//__Verse 26:__//  The foolish and the ignorant give themselves over to negligence; whereas the wise treasure mindfulness as a precious jewel.
 +
 +//__Verse 27:__//  Therefore, one should not be negligent, nor be addicted to sensual pleasures; for he who is established in mindfulness, through cultivation of Tranquillity and Insight Development Practice, experiences supreme happiness (i.e., realizes Nibbana).
 +</div>
 +</div>
 +
 +====== Die Geschichte von Thera Mahakassapa ======
 +<div chapter>
 +<span anchor #s-dhp-28></span>
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verse ([[#dhp-28|28]]) of this book, with reference to Thera Mahakassapa.
 +
 +On one occasion, while Thera Mahakassapa was staying at Pipphali cave, he spent his time developing the mental image of light //(aloka kasina)// and trying to find out through Divine Vision, beings who were mindful and beings who were negligent, also those who were about to die and those who were about to be born.
 +
 +From his monastery, the Buddha saw through his Divine Vision what Thera Mahakassapa was doing and wanted to warn him that he was wasting his time. So he sent forth his radiance and appeared seated before the thera and exhorted him thus: //"My son Kassapa, the number of births and deaths of beings is innumerable and cannot be counted. It is not your concern to count them; it is the concern only of the Buddhas."//
 +
 +Dann sprach der Buddha folgenden Vers:
 +
 +<div verse>
 +//__Verse 28:__// The wise one dispels negligence by means of mindfulness; he ascends the pinnacle of wisdom and being free from sorrow looks at the sorrowing beings. Just as one on the mountain top looks at those on the plain below, so also, the wise one (the arahat) looks at the foolish and the ignorant (worldlings). <cite>[ [[#s-dhp-28a|Read longer version of story here]] ]</cite>
 +</div>
 +
 +</div>
 +
 +====== Die Geschichte von the Two Companion Bhikkhus ======
 +<div chapter>
 +<span anchor #s-dhp-29></span>
 +
 +While residing at the Jetavana monastery, the Buddha tittered Verse ([[#dhp-29|29]]) of this book, with reference to two bhikkhus, who were friends.
 +
 +Two bhikkhus, after obtaining a subject of meditation from the Buddha, went to a monastery in the forest. One of them, being negligent, spent his time warming himself by the fire and talking to young novices throughout the first watch of the night, and generally idling away his time. The other faithfully performed the duties of a bhikkhu. He walked in meditation during the first watch, rested during the second watch and again meditated during the last watch of the night. Thus, being diligent and ever mindful, the second bhikkhu attained //arahatship// within a short time.
 +
 +At the end of the rainy season //(vassa)// both of them went to pay obeisance to the Buddha, and the Buddha asked them how they had spent their time during the vassa. To this, the lazy and negligent bhikkhu answered that the other bhikkhu had been idling away his time, just lying down and sleeping. The Buddha then asked, //"But, what about you?"// His reply was that he generally sat warming himself by the fire during the first watch of the night and then sat up without sleeping. But the Buddha knew quite well how the two bhikkhus had spent their time, so he said to the idle one: //"Though you are lazy and negligent you claim to be diligent and ever mindful; but you have made the other bhikkhu appear to be lazy and negligent though he is diligent and ever mindful. You are like a weak and slow horse compared to my son who is like a strong, fleet-footed horse."//
 +
 +Dann sprach der Buddha folgenden Vers:
 +
 +<div verse>
 +//__Verse 29:__// Mindful amongst the negligent, highly vigilant amongst the drowsy, the man of wisdom advances like a race-horse, leaving the jade behind.
 +</div>
 +</div>
 +
 +====== Die Geschichte von Magha ======
 +<div chapter>
 +<span anchor #s-dhp-30></span>
 +
 +While residing at the Kutagara monastery near Vesali, the Buddha uttered Verse ([[#dhp-30|30]]) of this book, with reference to Sakka, king of the devas.
 +
 +On one occasion, a Licchavi prince, named Mahali, came to listen to a religious discourse given by the Buddha. The discourse given was Sakkapanha Suttanta. The Buddha spoke of Sakka vividly in glowing terms; so, Mahali thought that the Buddha must have personally met Sakka. To make sure, he asked the Buddha, and the Buddha replied, //"Mahali, I do know Sakka; I also know what has made him a Sakka."// He then told Mahali that Sakka, king of the devas, was in a previous existence a young man by the name of Magha, in the village of Macala. The youth Magha and his thirty-two companions went about building roads and rest houses. Magha took upon himself also to observe seven obligations. These seven obligations are that throughout his life, (1) he would support his parents; (2) he would respect the elders ; (3) he would be gentle of speech; (4) he would avoid back-biting; (5) he would not be avaricious, but would be generous; (6) he would speak the truth; and (7) he would restrain himself from losing his temper.
 +
 +It was because of his good deeds and right conduct in that existence that Magha was reborn as Sakka, king of the devas.
 +
 +Dann sprach der Buddha folgenden Vers:
 +
 +<div verse>
 +//__Verse 30:__// Through mindfulness (in doing meritorious deeds) Magha became king of the devas. Mindfulness is always praised, but negligence is always blamed.
 +</div>
 +
 +At the end of the discourse Mahali attained Sotapatti Fruition.
 +</div>
 +
 +====== Die Geschichte von A Certain Bhikkhu ======
 +<div chapter>
 +<span anchor #s-dhp-31></span>
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verse ([[#dhp-31|31]]) of this book, with reference to a certain bhikkhu.
 +
 +A certain bhikkhu, after obtaining a subject of meditation from the Buddha, went to the forest to meditate. Although he tried hard he made very little progress in his meditation practice. As a result, he became very depressed and frustrated. So, with the thought of getting further specific instructions from the Buddha, he set out for the Jetavana monastery. On his way, he came across a big blazing fire. He ran up to the top of a mountain and observed the fire from there. As the fire spread, it suddenly occurred to him that just as the fire burnt up everything, so also Magga Insight will burn up all fetters of life, big and small.
 +
 +Meanwhile, from the Gandhakuti hall in the Jetavana monastery, the Buddha was aware of what the bhikkhu was thinking. So, he transmitted his radiance and appeared to the bhikkhu and spoke to him. //"My son,"// he said, //"you are on the right line of thought; keep it up. All beings must burn up all fetters of life with Magga Insight."//
 +
 +Dann sprach der Buddha folgenden Vers:
 +
 +<div verse>
 +//__Verse 31:__// A bhikkhu who takes delight in mindfulness and sees danger in negligence, advances like fire, burning up all fetters, great and small.
 +</div>
 +
 +At the end of the discourse that bhikkhu attained arahatship then and there.
 +</div>
 +
 +====== Die Geschichte von Thera Nigamavasitissa ======
 +<div chapter>
 +<span anchor #s-dhp-32></span>
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verse ([[#dhp-32|32]]) of this book, with reference to Thera Nigamavasitissa.
 +
 +Nigamavasitissa was born and brought up in a small market town near Savatthi. After becoming a bhikkhu he lived a very simple life, with very few wants. For alms-food, he used to go to the village where his relatives were staying and took whatever was offered to him. He kept away from big occasions. Even when Anathapindika and King Pasenadi of Kosala made offerings on a grand scale, the thera did not go.
 +
 +Some bhikkhus then started talking about the thera that he kept close to his relatives and that he did not care to go even when people like Anathapindika and King Pasenadi were making offerings on a grand scale, etc. When the Buddha was told about this, he sent for the thera and asked him. The thera respectfully explained to the Buddha that it was true he frequently went to his village, but it was only to get alms-food, that when he had received enough food, he did not go any further, and that he never cared whether the food was delicious or not. Whereupon, instead of blaming him, the Buddha praised him for his conduct in the presence of the other bhikkhus. He also told them that to live contentedly with only a few wants is in conformity with the practice of the Buddha and the Noble Ones (Ariyas), and that all bhikkhus should, indeed, be like Thera Tissa from the small market town. In this connection, he further related the story of the king of the parrots.
 +
 +Once upon a time, the king of the parrots lived in a grove of fig trees on the banks of the Ganges river, with a large number of his followers. When the fruits were eaten, all the parrots left the grove, except the parrot king, who was well contented with whatever was left in the tree where he dwelt, be it shoot or leaf or bark. Sakka, knowing this and wanting to test the virtue of the parrot king, withered up the tree by his supernormal power. Then, assuming the form of geese, Sakka and his queen, Sujata, came to where the parrot king was and asked him why he did not leave the old withered tree as the others had done and why he did not go to other trees which were still bearing fruits. The parrot king replied, "Because of a feeling of gratitude towards the tree I did not leave and as long as I could get just enough food to sustain myself I shall not forsake it. It would be ungrateful for me to desert this tree even though it be inanimate."
 +
 +Much impressed by this reply, Sakka revealed himself. He took water from the Ganges and poured it over the withered fig tree and instantly, it was rejuvenated; it stood with branches lush and green, and fully decked with fruits. Thus, the wise even as animals are not greedy; they are contented with whatever is available.
 +
 +The parrot king in the story was the Buddha himself; Sakka was Anuruddha.
 +
 +Dann sprach der Buddha folgenden Vers:
 +
 +<div verse>
 +//__Verse 32:__// A bhikkhu who takes delight in mindfulness and sees danger in negligence will not fall away*, he is, indeed, very close to Nibbana.
 +</div>
 +***** will not fall away: It means, will not fall away from Tranquillity and Insight Development Practice and is assured of attaining Magga and Phala. (The Commentary)
 +
 +At the end of the discourse, Thera Tissa attained arahatship.
 +</div>
 +
 +====== Die Geschichte von Thera Mahakassapa (long version) ======
 +<div chapter>
 +<span anchor #s-dhp-28a></span>
 +
 +//(Translated by the Department of Pali,
 +University of Rangoon, Burma
 +1966)//
 +
 +The Teacher, while staying at Jetavana, delivered this religious discourse, beginning with //"Pamadam appamadena"// with reference to the Elder Mahakassapa. ([[#dhp-28|28]])
 +
 +One day the Elder, who was residing at the Pipphali cave, went to Rajagaha for begging alms. On return from the round and after having had his meal, he sat down developing light of wisdom while trying to find, through his super-normal vision, beings negligent and diligent, as also those going out of existence or coming into it, in the water, on the land, on the mountains and at other places.
 +
 +Staying at Jetavana, the Teacher, while surveying with super-normal vision the way in which His disciple Kassapa was spending that day and finding that he was occupied with the investigation into the birth and death of beings, pondered thus: "Birth and death of beings cannot be reckoned even by [i]Sabbannuta-nana[/i] (Omniscience). Nor is it possible to reckon the number of beings who, after taking conception in the mother's womb, die without the parents being aware of it. O Kassapa, this does not lie within your purview. Narrow indeed is your span (of knowledge). It is within the spheres of the Buddhas alone to know and to see in their entirety the passing away of beings or their coming into existence". Thus thinking, He shed forth lustre and appeared as if He was seated before the Elder, and uttered this verse:
 +
 +<div verse>
 +//__Verse 28:__// When a learned man drives away negligence through heedfulness, grief-less himself, he ascends the palace of wisdom and looks at the sorrowing crowd. Just as a person, standing on a mountain, looks at the people standing (below) on the ground, even so a wise man looks at the "fools".
 +</div>
 +
 +There (in the verse):
 +
 +//Nudati//: (Expels) — Just as fresh water entering into a pond stirs up the existing water, pushes it out and makes it flow ahead without allowing it any room (in the pond), in the same way, a wise man developing the traits of heedfulness pushes heedlessness out and expels it by force of heedfulness, without allowing any room at all.
 +
 +//Pannapasadam aruyha: //Having got rid of heedlessness, be ascends the Palace of Wisdom, which is known as Clear Supernormal Vision //(Parisuddha-dibbacakkhu)// on account of its great eminence by completing the suitable course of practice. He ascends it by that practice like ascending a palace by a stair.
 +
 +//Asoko//: (sorrowless) — the dart of sorrow having been destroyed.
 +
 +//Sokinim pajam//: (the sorrowful crowd) — the dart of sorrow having not been destroyed.
 +
 +//Avekkhati//: (looks at) —  Looks with the Supernormal Vision at beings which are being born or dying.
 +
 +Like what?
 +
 +//Pabbatattho va bhummatthe//: (as one on a mountain //"sees"// people on the ground).
 +
 +Just as one standing on the ground, or just as one standing on the top of a terrace easily sees those who are standing round about it; in the same way, one who is wise and learned and is free from the fluxions //(asavas*)//, sees bale (beings born and dying) who have not destroyed the seeds of //vatta//**.
 +
 +At the end (of the utterance of) the verse, many realized the fruition of //Sotapatti// and so on.
 +
 +* //Asava:// Fluxions. There are four kinds of //asava//, namely. (1) //Kamasava//: Fluxion of sensuous desire; (2) //Bhavasava//: Fluxion of attachment to existences; (3) //Ditthasava//: Fluxion of wrong views; (4) //Avijjasava//: Fluxion of ignorance.
 +
 +** //Vatta:// Rounds. There are three kinds of //vatta//, namely, (1) //Kilesa-vatta// (round of defilements), (2) //Kamma-vatta// (round of volitional actions), and (3) //Vipaka-vatta// (round of resultant-effects).
 +
 +//Vatta: — (Kilesa)// Defilements lead one to do an act //(kamma)// and one has to take the consequences //(vipaka)// thereof including rebirth. This goes on till one becomes an Arahat and attains //Nibbana//.
 +
 +In the //paticcasamuppada// (Dependent Origination), //sankhara// (kamma-formations) and //bhava// (volitional action and further existence) are //Kammavatta//; //avijja// (ignorance), //tanha// (craving) and //upadana// (clinging) are //Kilessvatta// and //viññana// (consciousness), //namarupa// (mental and physical phenomena), //salayatana// (the six bases), //phassa// (contact) and //vedana// (sensation) are //Vipakavatta//.
 +
 +Visuddhimagga, II - 216.
 +
 +Please also see Chapter XVII. para 298 on page 672 of Visuddhimagga (The Path of Purification) translated by Bbikkhu Nanamoli.
 +</div>
 +
 +===== End of Chapter Two: Mindfulness (Appamadavagga) =====
 +
 +<div chapter>
 +
 +<div alphalist>
 +<span hlist> [[dhp.01.bpit|⇦ Previous chapter]] | [[dhp.03.bpit|Next chapter ⇨]] </span>
 +
 +</div>
 +</div>
 +
 +====== Notes ======
 +<div notes>
 +<span anchor #notes></span>
 +
 +  ? <span fn #fn-1>[[#fnt-1|1]]</span>.
 +  :: //appamada//: According to the Commentary, it embraces all the meanings
 +of the words of the Buddha in the Tipitaka, and therefore appamada is to be
 +interpreted as being ever mindful in doing meritorious deeds; to be in line with
 +the Buddha's Teaching in //Mahasatipatthana Sutta//, "//appamado
 +amatapadam//", in particular, is to be interpreted as "Cultivation
 +of Insight Development Practice is the way to Nibbana."
 +
 +  ? <span fn #fn-2>[[#fnt-2|2]]</span>.
 +  :: //amata//: lit., no death, deathless; it does not mean eternal life or
 +immortality. The Commentary says: "Amata means Nibbana. It is true that
 +Nibbana is called "Amata" as there is no ageing (old age) and death
 +because there is no birth."
 +
 +  ? <span fn #fn-3>[[#fnt-3|3]]</span>.
 +  :: //pamado maccuno padam//: lit., unmindfulness is the way to Death.
 +According to the Commentary, one who is unmindful cannot be liberated from
 +rebirth; when reborn, one must grow old and die; so unmindfulness is the cause
 +of Death.
 +
 +  ? <span fn #fn-4>[[#fnt-4|4]]</span>.
 +  :: //appamatta na miyanti//: Those who are mindful do not die. It does not
 +mean that they do not grow old or die. According to the Commentary, the mindful
 +develop mindful signs (i.e., cultivate Insight Development Practice); they soon
 +realize //Magga-Phala// (i.e., Nibbana) and are no longer subject to
 +rebirths. Therefore, whether they are, in fact, alive or dead, they are
 +considered not to die.
 +
 +  ? <span fn #fn-5>[[#fnt-5|5]]</span>.
 +  :: ye pamatta yatha mata</i>: as if dead. According to the Commentary,
 +those who are not mindful are like the dead; because they never think of giving
 +in charity, or keeping the moral precepts, etc., and in the case of bhikkhus,
 +because they do not fulfil their duties to their teachers and preceptors, nor do
 +they cultivate Tranquillity and Insight Development Practice.
 +
 +  ? <span fn #fn-6>[[#fnt-6|6]]</span>.
 +  :: //ariyanam gocare rata//: lit., "finds delight in the domain of
 +the ariyas." According to the Commentary the domain of the ariyas consists
 +of the Thirty-seven Factors of Enlightenment (//Bodhipakkhiya//) and the nine
 +Transcendentals, viz., the four Maggas, the four Phalas, and Nibbana.
 +
 +  ? <span fn #fn-7>[[#fnt-7|7]]</span>.
 +  :: //jhiyino//: those cultivating Tranquillity and Insight Development
 +Practice.
 +
 +  ? <span fn #fn-8>[[#fnt-8|8]]</span>.
 +  :: //phusanti dhira nibbanam//: the wise realize Nibbana. Lit., //phusati
 +//means, to touch, to reach. According to the Commentary, the realization
 +takes place, through contact or experience, which may be either through Insight
 +(//Magga-Nana//) or through Fruition (//Phala//). In this context, contact
 +by way of Fruition is meant.
 +
 +  ? <span fn #fn-9>[[#fnt-9|9]]</span>.
 +  :: //yogakkhemam//: an attribute of Nibbana. Lit., it means free or secure
 +from the four bonds which bind people to the round of rebirths. The four bonds
 +or yoga are: sense pleasures (//kama//), existence //(bhava//), wrong
 +belief (//ditthi//), and ignorance of the Four Noble Truths (//avijja//).
 +
 +  ? <span fn #fn-10>[[#fnt-10|10]]</span>.
 +  :: //dipam kayiratha medhavi// = island + make + the wise,
 +meaning let the man of wisdom make an island. The 'island', in this context
 +stands for arahatship. Arahatship is here linkened to an island because it
 +enables one to escape from the stormy waters of Samsara (round of rebirths).
 +
 +  ? <span fn #fn-11>[[#fnt-11|11]]</span>.
 +  :: //ogho//: flood or torrent. It is used metaphorically of
 +evils or passions which overwhelm humanity.
 +
 +  ? <span fn #fn-12>[[#fnt-12|12]]</span>.
 +  :: //bala dummedhino jana//: the foolish and the ignorant. The foolish mentioned in the story were the hooligans who were given up to wild revelry and disorder during the Balanakkhatta festival. They were not mindful of others or of the consequence for themselves in this world and the next.
 +
 +  ? <span fn #fn-13>[[#fnt-13|13]]</span>.
 +  :: //dhiro//: he wise one; in this context, the arahat.
 +
 +  ? <span fn #fn-14>[[#fnt-14|14]]</span>.
 +  :: //bile//: the foolish; in this context, the worldings.
 +
 +  ? <span fn #fn-15>[[#fnt-15|15]]</span>.
 +  :: //sumedhaso//: the wise one: the wise one advances steadily until he realizes Magga, Phala and Nibbana, leaving the negligent ones behind in the round of rebirths (samsara).
 +
 +  ? <span fn #fn-16>[[#fnt-16|16]]</span>.
 +  :: //appamadena//: through mindfulness; i.e., mindfulness in doing meritorious deeds. In the above story, Magha, the young man from Macala village, by cleaning and clearing land and making roads was reborn as Indra or Sakka, king of the devas. (The devas are celestial beings.)
 +
 +  ? <span fn #fn-17>[[#fnt-17|17]]</span>.
 +  :: //appamadarato bhikkhu//: a bhikkhu who takes delight in mindfulness, i.e., in the practice of Tranquillity and Insight Development.
 +
 +  ? <span fn #fn-18>[[#fnt-18|18]]</span>.
 +  :: //pamade bhayadassi//: seeing danger in negligence, i.e., negligence which would lead to continued existence in the round of rebirths //(samsara)//.
 +
 +  ? <span fn #fn-19>[[#fnt-19|19]]</span>.
 +  :: //abhabbo parihanaya//: Unable to fall away; here it means, unable to fall away from the practice of Tranquillity and Insight Development and the benefits thereof, i.e., Magga and Phala. (The Commentary)</i>.
 +
 +</div>
 +
 +<span #h_content_end></span>
 +
 +<div #f_footer>
 +
 +<div showmore>
 +<div #f_colophon>
 +<div #f_newcopyrightsymbol>[[#top| ]]</div>
 +<div #f_provenance>**Herkunft:**
 +<div #f_sourceCopy>[[de:dhamma-dana|{{de:img:d2.png?8}}]] 1986 Daw Mya Tin, Editorial Committee, Burma Tipitaka Association</div>
 +
 +<div #f_sourceCopy_translation></div>
 +
 +<div #f_sourceEdition>Letzte Revision: mr, 21. Februar 2017</div>
 +
 +<div #f_sourceTitle>Aus //Der Dhammapada: Verse and Erzählungen//, übersetzt aus dem Pali von Daw Mya Tin, M.A. und zusammengestellt vom Editorial Committee, Burma Tipitaka Association Rangoon, Burma, 1986. Großzügig abgeschrieben mit Zustimmung von Herrn U Maung Lwin für das Dhamma-Dana-Projekt [[http://www.nibbana.com|www.nibbana.com]] und als Dhamma-Dana zum weiterteilen auf ZzE gegeben.</div>
 +
 +<div #f_atiCopy>Diese Ausgabe von Zugang zur Einsicht ist [[de:dhamma-dana|{{de:img:d2.png?8}}]]2014.</div>
 +
 +<div f_zzecopy>Übersetzungen, Publizierungen, Änderungen und Ergänzungen liegen im Verantwortungsbereich von //Zugang zur Einsicht//.</div>
 +
 +</div>
 +
 +<div #f_termsofuse>**Umfang des Dhamma-Geschenkes: **Sie sind eingeladen, dieses Dhamma-Geschenk hier, und Ihre Verdienste damit, neben der eigenen Verwendung auch wieder als Dhamma-Geschenk zu vervielfachen (Anumodana) und in jedes dafür passende Medium zu kopieren, es umzuformatieren, zu drucken, publizieren und zu verteilen, vorausgesetzt: (1) Sie machen Kopien usw. verfügbar, //ohne eine Gegenleistung// zu verlangen; (2) Sie kennzeichnen klar, daß jedes Ergebnis aus dieser Arbeit (inkl. Übersetzungen) aus diesem Dokument stammt; und (3) Sie fügen diesen hier angeführten "Umfang des Dhamma-Geschenkes" jeder Kopie oder Abwandlung aus diesem Werk bei. Alles, was darüber hinaus geht, ist hier nicht gegeben. Für eine ausführliche Erklärung, siehe [[de:faq#copyright|FAQ]].</div>
 +
 +<div #f_citation>**Wie das Dokument anzuführen ist** (ein Vorschlag): "Appamadavagga" (Dhp II), übersetzt aus dem Pali von Daw Mya Tin (Editorial Committee, Burma Tipitaka Association). //Zugang zur Einsicht//, 17 März 2014, [[http://www.zugangzureinsicht.org/html/tipitaka/kn/dhp/dhp.02.bpit.html|http://www.zugangzureinsicht.org/html/tipitaka/kn/dhp/dhp.02.bpit.html]] . Zitat entnommen am: 
 +"date"</div>
 +
 +<div #f_alt-formats>**Alternative Formate: [[http://www.suttareadings.net/audio/index.html#dhp.02|{{de:img:listen_16x16.gif}}]]**</div>
 +
 +</div>
 +</div>
 +</div>
 +
 +----
 +
 +<div #f_toenail>[[de:help|Hilfe]] | [[de:faq#whatis|Über]] | [[de:faq#contact|Kontakt]] | [[de:dhamma-dana|Umfang der Dhamma-Gabe]] | [[de:cowork|Mitwirken]]\\ Anumodana puñña kusala!</div>

Seiten-Werkzeuge

Falls nicht anders bezeichnet, ist der Inhalt dieses Wikis unter der folgenden Lizenz veröffentlicht: Various kinds of Dhamma gifts to share and use for good purposes. But not given for any worldly trade and exchange.
Various kinds of Dhamma gifts to share and use for good purposes. But not given for any worldly trade and exchange. Driven by DokuWiki
Imprint