Benutzer-Werkzeuge

Webseiten-Werkzeuge


de:tipitaka:sut:kn:dhp:dhp.04.bpit

Unterschiede

Hier werden die Unterschiede zwischen zwei Versionen angezeigt.

Link zu dieser Vergleichsansicht

Beide Seiten der vorigen Revision Vorhergehende Überarbeitung
Nächste Überarbeitung
Vorhergehende Überarbeitung
de:tipitaka:sut:kn:dhp:dhp.04.bpit [2019/09/03 09:42]
Johann div at end removed
de:tipitaka:sut:kn:dhp:dhp.04.bpit [2019/10/30 13:23] (aktuell)
Johann Title Changed
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>​
 +
 +====== Pupphavagga ======
 +<span hide>​Pupphavagga</​span>​
 +
 +Summary: ​
 +
 +
 +<div #h_meta>
 +
 +
 +
 +
 +<div #​h_tipitakaid>​Dhp IV <span h_ptsid>​PTS:​ [[:​de:​tipitaka:​sltp:​Dhp_utf8#​v.44|Dhp 44-59]]</​span>​
 +
 +</​div>​
 +
 +<div #​h_doctitle>​Pupphavagga</​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.04.than|Thanissaro]] | [[de:​tipitaka:​sut:​kn:​dhp:​dhp.04.budd|Buddharakkhita]]</​div>​
 +
 +<div #​h_altformat></​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.03.bpit|**←** Voriges Kapitel]] | [[dhp.05.bpit|Nächstes Kapitel **→**]] </​span>​
 +
 +</​div>​
 +
 +===== Pancasatabhikkhu Vatthu =====
 +
 +<div freeverse>​![<​span small>
 + Ko imaṃ pathaviṃ vicessati, ​
 + ​yamalokañca imaṃ sadevakaṃ;​
 +Ko dhammapadaṃ sudesitaṃ<​span notetag #​fnt-1>​([[#​fn-1|1]])</​span>,​
 +kusalo pupphamiva pacessati
 +
 + Sekho pathaviṃ vicessati, ​
 +yamalokañca imaṃ sadevakaṃ;​
 +Sekho dhammapadaṃ sudesitaṃ, ​
 +kusalo pupphamiva pacessati.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-44>​**VERSE 44:​**</​span>​ Who shall examine this earth (i.e., this body), the world of Yama (i.e., the four Apayas) and the world of man together with the world of devas? Who shall examine the well-taught Path of Virtue (Dhammapada) as an expert florist picks and chooses flowers?
 +
 +<span anchor #​dhp-45>​**VERSE 45:​**</​span>​ The Ariya Sekha<​span notetag #​fnt-2>​([[#​fn-2|2]])</​span>​ shall examine this earth (i.e., the body), the world of Yama (i.e., the four Apayas) and the world of man together with the world of devas. The Ariya Sekha shall examine the well-taught Path of Virtue (Dhammapada) as an expert florist picks and chooses flowers.
 +<​cite>​Story to [[#​s-dhp-44-45|Dhp 44 & 45]]</​cite>​
 +</​div>​
 +
 +===== Maricikammatthanika bhikkhu Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Pheṇūpamaṃ<​span notetag #​fnt-3>​([[#​fn-3|3]])</​span>​ kāyamimaṃ viditvā, ​
 +marīcidhammaṃ<​span notetag #​fnt-4>​([[#​fn-4|4]])</​span>​ abhisambudhāno;​
 +Chetvāna mārassa papupphakāni<​span notetag #​fnt-5>​([[#​fn-5|5]])</​span>, ​
 +adassanaṃ maccurājassa gacche<​span notetag #​fnt-6>​([[#​fn-6|6]])</​span>​.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-46>​**VERSE 46:​**</​span>​ One who knows that this body is impermanent like froth, and comprehends that it is insubstantial like a mirage, will cut the flowers of Mara (i.e., the three kinds of //vatta// or rounds), and pass out of sight of the King of Death.
 +<​cite>​Story to [[#​s-dhp-46|Dhp 46]]</​cite>​
 +</​div>​
 +
 +===== Vitatubha Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Pupphāni heva pacinantaṃ, ​
 +byāsattamanasaṃ naraṃ;
 +Suttaṃ gāmaṃ mahoghova, ​
 +maccu ādāya gacchati.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-47>​**VERSE 47:​**</​span> ​ Like one who picks and chooses flowers, a man who has his mind attached to sensual pleasures is carried away by Death, just as a great flood sweeps away a sleeping village.
 +<​cite>​Story to [[#​s-dhp-47|Dhp 47]]</​cite>​
 +</​div>​
 +
 +===== Patipujikakumari Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Pupphāni heva pacinantaṃ, ​
 +byāsattamanasaṃ naraṃ;
 +Atittaññeva kāmesu, ​
 +antako kurute vasaṃ.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-48>​**VERSE 48:​**</​span>​ Like one who picks and chooses flowers, a man who has his mind attached to sensual pleasures and is insatiate in them is over powered by Death.
 +<​cite>​Story to [[#​s-dhp-48|Dhp 48]]</​cite>​
 +</​div>​
 +
 +===== Macchariyakosiyasetthi Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Yathāpi bhamaro pupphaṃ, ​
 +vaṇṇagandhamaheṭhayaṃ;​
 +Paleti rasamādāya, ​
 +evaṃ gāme munī care.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-49>​**VERSE 49:​**</​span>​ As the bee collects nectar and flies away without damaging the flower or its colour or its scent, so also, let the bhikkhu dwell and act in the village (without affecting the faith and generosity or the wealth of the villagers).
 +<​cite>​Story to [[#​s-dhp-49|Dhp 49]]</​cite>​
 +</​div>​
 +
 +===== Paveyya ajivaka Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Na paresaṃ vilomāni, ​
 +na paresaṃ katākataṃ;​
 +Attanova avekkheyya, ​
 +katāni akatāni ca.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-50>​**VERSE 50:​**</​span>​ One should not consider the faults of others, nor their doing or not doing good or bad deeds. One should consider only whether one has done or not done good or bad deeds.
 +<​cite>​Story to [[#​s-dhp-50|Dhp 50]]</​cite>​
 +</​div>​
 +
 +===== Chattapani upasaka Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Yathāpi ruciraṃ pupphaṃ, ​
 +vaṇṇavantaṃ agandhakaṃ;​
 +Evaṃ subhāsitā vācā, ​
 +aphalā hoti akubbato.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-51>​**VERSE 51:​**</​span>​ Just as a beautiful flower, lacking in scent, cannot give the wearer the benefit of its scent, so also, the well-preached words of the Buddha cannot benefit one who does not practise the Dhamma.
 +<​cite>​Story to [[#​s-dhp-51|Dhp 51]]</​cite>​
 +</​div>​
 +
 +===== Chattapani upasaka Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Yathāpi ruciraṃ pupphaṃ, ​
 +vaṇṇavantaṃ sugandhakaṃ;​
 +Evaṃ subhāsitā vācā, ​
 +saphalā hoti kubbato.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-52>​**VERSE 52:​**</​span>​ Just as a flower, beautiful as well as fragrant, will give the wearer the benefit of its scent, so also, the well-preached words of the Buddha will benefit one who practises the Dhamma.
 +<​cite>​Story to [[#​s-dhp-52|Dhp 52]]</​cite>​
 +</​div>​
 +
 +===== Visakha Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Yathāpi puppharāsimhā, ​
 +kayirā mālāguṇe bahū;
 +Evaṃ jātena maccena, ​
 +kattabbaṃ kusalaṃ bahuṃ<​span notetag #​fnt-7>​([[#​fn-7|7]])</​span>​ .
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-53>​**VERSE 53:​**</​span>​ As from a collection of flowers many a garland can be made by an expert florist, so also, much good can be done (with wealth, out of faith and generosity) by one subject to birth and death.
 +<​cite>​Story to [[#​s-dhp-53|Dhp 53]]</​cite>​
 +</​div>​
 +
 +===== Anandattherapanha Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Na pupphagandho paṭivātameti, ​
 +na candanaṃ tagaramallikā;​
 +Satañca gandho paṭivātameti,​
 +sabbā disā sappuriso<​span notetag #​fnt-8>​([[#​fn-8|8]])</​span>​ pavāyati.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-54>​**VERSE 54:​**</​span>​ The scent of flowers cannot go against the wind; nor the scent of sandalwood, nor of rhododendron (//​tagara//​),​ nor of jasmin (//​mallika//​)<​span notetag #​fnt-9>​([[#​fn-9|9]])</​span>;​ only the reputation of good people can go against the wind. The reputation of the virtuous ones (sappurisa) is wafted abroad in all directions.
 +<​cite>​Story to [[#​s-dhp-54|Dhp 54]]</​cite>​
 +</​div>​
 +
 +===== Anandattherapanha Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Candanaṃ tagaraṃ vāpi, ​
 +uppalaṃ atha vassikī;
 +Etesaṃ gandhajātānaṃ, ​
 +sīlagandho anuttaro.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-55>​**VERSE 55:​**</​span>​ There are the scents of sandalwood, rhododendron,​ lotus and jasmin (//​vassika//​)<​span notetag #​fnt-10>​([[#​fn-10|10]])</​span>;​ but the scent of virtue surpasses all scents.
 +<​cite>​Story to [[#​s-dhp-55|Dhp 55]]</​cite>​
 +</​div>​
 +
 +===== Mahakassapatthera Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Appamatto ayaṃ gandho, ​
 +yvāyaṃ tagaracandanaṃ;​
 +Yo ca sīlavataṃ gandho, ​
 +vāti devesu uttamo.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-56>​**VERSE 56:​**</​span>​ The scents of rhododendron and of sandal wood are very faint; but the scent (reputation) of the virtuous is the strongest; it spreads even to the abodes of the deva.
 +<​cite>​Story to [[#​s-dhp-56|Dhp 56]]</​cite>​
 +</​div>​
 +
 +===== Godhikattheraparinibbana Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Tesaṃ sampannasīlānaṃ, ​
 +appamādavihārinaṃ;​
 +Sammadaññā vimuttānaṃ, ​
 +māro maggaṃ na vindati.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-57>​**VERSE 57:​**</​span>​ Mara cannot find the path taken by those who are endowed with virtue, who live mindfully and have been freed from moral defilements by Right Knowledge.<​span notetag #​fnt-11>​([[#​fn-11|11]])</​span>​
 +<​cite>​Story to [[#​s-dhp-57|Dhp 57]]</​cite>​
 +</​div>​
 +
 +===== Garahadinna Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Yathā saṅkāraṭhānasmiṃ, ​
 +ujjhitasmiṃ mahāpathe;
 +Padumaṃ tattha jāyetha, ​
 +sucigandhaṃ manoramaṃ.
 +
 +Evaṃ saṅkārabhūtesu<​span notetag #​fnt-12>​([[#​fn-12|12]])</​span>,​
 +andhabhūte puthujjane<​span notetag #​fnt-13>​([[#​fn-13|13]])</​span>;​
 +Atirocati paññāya, ​
 +sammāsambuddhasāvako.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-58-59>​**VERSE 58 & 59:​**</​span>​ As a sweet-smelling and beautiful lotus flower may grow upon a heap of rubbish thrown on the highway, so also, out of the rubbish heap of beings may appear a disciple of the Buddha, who with his wisdom shines forth far above the blind (ignorant) worldlings.
 +<​cite>​Story to [[#​s-dhp-58-59|Dhp 58 & 59]]</​cite>​
 +</​div>​
 +
 +<div chapter>
 +
 +<div alphalist>​
 +<span hlist> [[dhp.03.bpit_en|**←** Previous chapter]] | [[dhp.05.bpit_en|Next chapter **→**]] </​span>​
 +
 +</​div>​
 +</​div>​
 +
 +====== The Story of Five Hundred Bhikkhus ======
 +<div chapter>
 +<span anchor #​s-dhp-44-45></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verses ([[#​dhp-44|44]] and [[#​dhp-45|45]]) of this book, with reference to five hundred bhikkhus.
 +
 +Five hundred bhikkhus, after accompanying the Buddha to a village, returned to the Jetavana monastery. In the evening, while the bhikkhus were talking about the trip, especially the condition of the land, whether it was level or hilly, or whether the soil was clayey or sandy, red or black, etc., the Buddha came to them. Knowing the subject of their talk, he said to them, 
 +//"​Bhikkhus,​ the earth you are talking about is external to the body; it is better, indeed, to examine your own body and make preparations (for meditation practice)."//​
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +
 +Verse 44: Who shall examine this earth (i.e., this body)' the world of Yama (i.e., the four Apayas) and the world of man together with the world of devas? Who shall examine the well-taught Path of Virtue (Dhammapada) as an expert florist picks and chooses flowers?
 +
 +Verse 45: The Ariya Sekha* shall examine this earth (i.e., the body), the world of Yama (i.e., the four Apayas) and the world of man together with the world of devas. The Ariya Sekha shall examine the well-taught Path of Virtue (Dhammapada) as an expert florist picks and chooses flowers.
 +</​div>​
 +
 +At the end of the discourse those five hundred bhikkhus attained arahatship.
 +
 +* **Sekha/​Ariya Sekha**: one who practises the Dhamma and has entered the Path, but has not yet become an arahat.
 +</​div>​
 +
 +====== The Story of the Bhikkhu who Contemplates the Body as a Mirage ======
 +<div chapter>
 +<span anchor #​s-dhp-46></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verse ([[#​dhp-46|46]]) of this book, with reference to a certain bhikkhu.
 +
 +On one occasion, a certain bhikkhu, after taking a subject of meditation from the Buddha, went to the forest. Although he tried hard he made little progress in his meditation; so he decided to go back to the Buddha for further instruction. On his way back he saw a mirage, which, after all, was only an illusive appearance of a sheet of water. At that instant, he came to realize that the body also was insubstantial like a mirage. Thus keeping his mind on the insubstantiality of the body he came to the bank of the river Aciravati. While sitting under a tree close to the river, seeing big froths breaking up, he realized the impermanent nature of the body.
 +
 +Soon, the Buddha appeared in his vision and said to him, //"My son, just as you have realized, this body is impermanent like froth and insubstantial like a mirage."//​
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +//__Verse 46:__// One who knows that this body is impermanent like froth, and comprehends that it is insubstantial like a mirage will cut the flowers of Mara (i.e., the three kinds of vatta or rounds), and pass out of sight of the King of Death.
 +</​div>​
 +
 +At the end of the discourse the bhikkhu attained arahatship.
 +</​div>​
 +
 +====== The Story of Vitatubha ======
 +<div chapter>
 +<span anchor #​s-dhp-47></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verse ([[#​dhp-47|47]]) of this book, with reference to Vitatubha, son of King Pasenadi of Kosala.
 +
 +King Pasenadi of Kosala, wishing to marry into the clan of the Sakyans, sent some emissaries to Kapilavatthu with a request for the hand of one of the Sakyan princesses. Not wishing to offend King Pasenadi, the Sakyan princes replied that they would comply with his request, but instead of a Sakyan princess they sent a very beautiful girl born of King Mahanama and a slave woman. King Pasenadi made that girl one of his chief queens and subsequently she gave birth to a son. This son was named Vitatubha. When the prince was sixteen years old, he was sent on a visit to King Mahanama and the Sakyan princes. There he was received with some hospitality but all the Sakyan princes who were younger than Vitatubha had been sent away to a village, so that they would not have to pay respect to Vitatubha. After staying a few days in Kapilavatthu,​ Vitatubha and his company left for home. Soon after they left, a slave girl was washing with milk the place where Vitatubha had sat; she was also cursing him, shouting, "This is the place where that son of a slave woman had sat". At that moment, a member of Vitatubha'​s entourage returned to fetch something which he had left at the place and heard what the slave girl said. The slave girl also told him that Vitatubha'​s mother, Vasabhakhattiya,​ was the daughter of a slave girl belonging to Mahanama.
 +
 +When Vitatubha was told about the above incident, he became wild with rage and declared that one day he would wipe out the whole clan of the Sakyans. True to his word, when Vitatubha became king, he marched on the Sakyan clan and massacred them all, with the exception of a few who were with Mahanama and some others. On their way home, Vitatubha and his army encamped on the sandbank in the river Aciravati. As heavy rain fell in the upper parts of the country on that very night, the river swelled and rushed down with great force carrying away Vitatubha and his army into the ocean.
 +
 +On hearing about these two tragic incidents, the Buddha explained to the bhikkhus that his relatives, the Sakyan princes, had in one of their previous existences, put poison into the river killing the fishes. It was as a result of that particular action that the Sakyan princes had to die en masse. Then, referring to the incident about Vitatubha and his army, the Buddha said, //"As a great flood sweeps away all the villagers in a sleeping village, so also, Death carries away all the creatures hankering after sensual pleasures."//​
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +//__Verse 47:__// Like one who picks and chooses flowers, a man who has his mind attached to sensual pleasures is carried away by Death, just as a great flood sweeps away a sleeping village.
 +</​div>​
 +</​div>​
 +
 +====== The Story of Patipujika Kumari ======
 +<div chapter>
 +<span anchor #​s-dhp-48></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verse ([[#​dhp-48|48]]) of this book, with reference to Patipujika Kumari.
 +
 +Patipujika Kumari was a lady from Savatthi. She married at the age of sixteen and had four sons. She was a virtuous as well as a generous lady, who loved to make offerings of food and other requisites to the bhikkhus. She would often go to the monastery and clean up the premises, fill the pots and jars with water and perform other services. Patipujika also possessed //​Jatissara//​ Knowledge through which she remembered that in her previous existence she was one of the numerous wives of Malabhari, in the deva world of Tavatimsa. She also remembered that she had passed away from there when all of them were out in the garden enjoying themselves, plucking and picking flowers. So, every time she made offerings to the bhikkhus or performed any other meritorious act, she would pray that she might be reborn in the Tavatimsa realm as a wife of Malabhari, her previous husband.
 +
 +One day, Patipujika fell ill and passed away that same evening. As she had so ardently wished, she was reborn in Tavatimsa deva world as a wife of Malabhari. As one hundred years in the human world is equivalent to just one day in Tavatimsa world, Malabhari and his other wives were still in the garden enjoying themselves and Patipujika was barely missed by them. So, when she rejoined them, Malabhari asked her where she had been the whole morning. She then told him about her passing away from Tavatimsa, her rebirth in the human world, her marriage to a man and also about how she had given birth to four sons, her passing away from there and finally her return to Tavatimsa.
 +
 +When the bhikkhus learned about the death of Patipujika, they were stricken with grief. They went to the Buddha and reported that Patipujika, who was offering alms-food to them early in the morning, had passed away in the evening. To them the Buddha replied that the life of beings was very brief; and that before they could hardly be satiated in their sensual pleasures, they were overpowered by Death.
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +//__Verse 48:__// Like one who picks and chooses flowers, a man who has his mind attached to sensual pleasures and is insatiate in them is over powered by Death.
 +</​div>​
 +</​div>​
 +
 +====== The Story of Kosiya, the Miserly Rich Man ======
 +<div chapter>
 +<span anchor #​s-dhp-49></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verse ([[#​dhp-49|49]]) of this book, with reference to the Chief Disciple Maha Moggallana and the miserly rich man, Kosiya.
 +
 +In the village of Sakkara, near Rajagaha, there lived a miserly rich man by the name of Kosiya, who was very reluctant to give away even the tiniest part of anything belonging to him. One day, to avoid sharing with others, the rich man and his wife were making some pancakes in the uppermost storey of their house, where no one would see them.
 +
 +Early in the morning, on that day, the Buddha through his supernormal power, saw the rich man and his wife in his vision, and knew that both of them would soon attain Sotapatti Fruition. So he sent his Chief Disciple Maha Moggallana to the house of the rich man, with instructions to bring the couple to the Jetavana monastery in time for the midday meal. The Chief Disciple, by supernormal power, reached Kosiya'​s house in an instant and stood at the window. The rich man saw him and asked him to leave; the Venerable Maha Moggallana just stood there without saying anything. In the end, Kosiya said to his wife, "Make a very small pancake and give it to the bhikkhu."​ So she took just a little amount of dough and put it in the pan, and the cake filled up the whole pan. Kosiya thought his wife must have put in too much, so he took just a pinch of dough and put it into the pan; his pancake also swelled into a big one. It so happened that however little dough they might put in, they were unable to make small pancakes. At last, Kosiya asked his wife to offer one from the basket to the bhikkhu. When she tried to take out one from the basket it would not come off because all the pancakes were sticking together and could not be separated. By this time Kosiya has lost all appetite for pancakes and offered the whole basket of pancakes to Maha Moggallana. The Chief Disciple then delivered a discourse on charity to the rich man and his wife. He also told the couple about how the Buddha was waiting with five hundred bhikkhus at the Jetavana monastery in Savatthi, forty-five yojanas away from Rajagaha. Maha Moggallana, by his supernormal power, then took both Kosiya and his wife together with their basket of pancakes, to the presence of the Buddha. There, they offered the pancakes to the Buddha and the five hundred bhikkhus. At the end of the meal, the Buddha delivered a discourse on charity, and both Kosiya and his wife attained Sotapatti Fruition.
 +
 +Next evening, while the bhikkhus were talking in praise of Maha Moggallana, the Buddha came to them and said, //"​Bhikkhus,​ you should also dwell and act in the village like Maha Moggallana, receiving the offerings of the villagers without affecting their faith and generosity, or their wealth."//​
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +//__Verse 49:__// As the bee collects nectar and flies away without damaging the flower or its colour or its scent, so also, let the bhikkhu dwell and act in the village (without affecting the faith and generosity or the wealth of the villagers).
 +</​div>​
 +</​div>​
 +
 +====== The Story of the Ascetic Paveyya ======
 +<div chapter>
 +<span anchor #​s-dhp-50></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verse ([[#​dhp-50|50]]) of this book, with reference to the ascetic Paveyya and a rich lady.
 +
 +A rich lady of Savatthi had adopted Paveyya, an ascetic, as a son and was looking after his needs. When she heard her neighbours talking in praise of the Buddha, she wished very much to invite him to her house to offer him alms-food. So, the Buddha was invited and choice food was offered. As the Buddha was expressing appreciation (anumodana),​ Paveyya, who was in the next room, fumed with rage. He blamed and cursed the lady for venerating the Buddha. The lady heard him cursing and shouting and felt so ashamed that she could not concentrate on what the Buddha was saying. The Buddha told her not to be concerned about those curses and threats, but to concentrate only on her own good and bad deeds.
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +//__Verse 50:__// One should not consider the faults of others, nor their doing or not doing good or bad deeds. One should consider only whether one has done or not done good or bad deeds.
 +</​div>​
 +
 +At the end of the discourse the rich lady attained Sotapatti Fruition.
 +</​div>​
 +
 +====== The Story of Chattapani, a Lay Disciple ======
 +<div chapter>
 +<span anchor #​s-dhp-51></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verses ([[#​dhp-51|51]]) and ([[#​dhp-52|52]]) of this book, with reference to the lay disciple Chattapani and the two queens of King Pasenadi of Kosala.
 +
 +A lay disciple named Chattapani who was an anagami* lived in Savatthi. On one occasion, Chattapani was with the Buddha at the Jetavana monastery respectfully and attentively listening to a religious discourse, when King Pasenadi also came to the Buddha. Chattapani did not stand up because he thought that by standing up, it might mean that he was paying respect to the king, but not paying due respect to the Buddha. The king took that as an insult and was very much offended. The Buddha knew exactly how the king was feeling; so he spoke in praise of Chattapani, who was well-versed in the Dhamma and had also attained the Anagami Fruition. On hearing this, the king was impressed and favourably inclined towards Chattapani.
 +
 +When the king next met Chattapani he said, "You are so learned; could you please come to the palace and give lessons of the Dhamma to my two queens?"​ Chattapani declined but he suggested that the king should request the Buddha to assign a bhikkhu for this purpose. So, the king approached the Buddha in connection with this, and the Buddha directed the Venerable Ananda to go regularly to the palace and teach the Dhamma to Queen Mallika and Queen Vasabhakhattiya. After some time, the Buddha asked the Venerable Ananda about the progress of the two queens. The Venerable Ananda answered that although Mallika was learning the Dhamma seriously, Vasabhakhattiya was not paying proper attention. On hearing this the Buddha said that the Dhamma could be of benefit only to those who learn it seriously with due respect and proper attention and then practise diligently what was taught.
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +
 +Verse 51: Just as a beautiful flower, lacking in scent, cannot give the wearer the benefit of its scent, so also, the well-preached words of the Buddha cannot benefit one who does not practise the Dhamma.
 +
 +Verse 52: Just as a flower, beautiful as well as fragrant, will give the wearer the benefit of its scent, so also, the well-preached words of the Buddha will benefit one who practises the Dhamma.
 +</​div>​
 +</​div>​
 +
 +====== The Story of Visakha ======
 +<div chapter>
 +<span anchor #​s-dhp-53></​span>​
 +
 +While residing at the Pubbarama monastery in Savatthi, the Buddha uttered Verse ([[#​dhp-53|53]]) of this book, with reference to Visakha, the famous donor of the Pubbarama monastery.
 +
 +Visakha was the daughter of a rich man of Bhaddiya, named Danancaya, and his wife Sumanadevi, and the granddaughter of Mendaka, one of the five extremely wealthy men of King Bimbisara'​s dominions. When Visakha was seven years old, the Buddha came on a tour to Bhaddiya. On that occasion, the rich man Mendaka took Visakha and her five hundred companions with him to pay homage to the Buddha. After hearing the discourse given by the Buddha, Visakha, her grandfather and all her five hundred companions attained Sotapatti Fruition.
 +
 +When Visakha came of age, she married Punnavadahana,​ son of Migara, a fairly rich man from Savatthi. One day, while Migara was having his meal, a bhikkhu stopped for alms at his house; but Migara completely ignored the bhikkhu. Visakha, seeing this, said to the bhikkhu, "I am sorry, your reverence, my father-in-law only eats leftovers."​ On hearing this, Migara flew into a rage and told her to leave his house. But Visakha said she was not going away, and that she would send for the eight elderly rich men who were sent by her father to accompany her and to advise her. It was for them to decide whether she was guilty or not. When the elders came, Migara said to them, "While I was having my rice-with-milk in a golden bowl, Visakha said that I was taking only dirt and filth. For this offence, I'm sending her away." Thereupon, Visakha explained as follows: "When I saw my father-in-law completely ignoring the bhikkhu standing for alms-food, I thought to myself that my father-in-law was not doing any meritorious deed in this existence. he was only eating the fruits of his past good deeds. So, I said, 'My father-in-law only eats leftovers.'​ Now Sirs, what do you think, am I guilty?"​ The elders decided that Visakha was not guilty. Visakha then said that she was one who had absolute and unshakable faith in the Teaching of the Buddha and so could not stay where the bhikkhus were not welcome; and also, that if she was not given permission to invite the bhikkhus to the house to offer alms-food and make other offerings, she would leave the house. So permission was granted to her to invite the Buddha and his bhikkhus to the house.
 +
 +The next day, the Buddha and his disciples were invited to the house of Visakha. When alms-food was about to be offered, she sent word to her father-in-law to join her in offering food; but he did not come. When the meal was over, again she sent a message, this time requesting her father-in-law to join her in hearing the discourse that would soon be given by the Buddha. Her father-in-law felt that he should not refuse for a second time. But his ascetic teachers, the Niganthas, would not let him go; however, they conceded that he could listen from behind a curtain. After hearing the Buddha'​s discourse Migara attained Sotapatti Fruition. He felt very thankful to the Buddha and also to his daughter-in-law. Being so thankful, he declared that henceforth Visakha would be like a mother to him, and Visakha came to be known as Migaramata.
 +
 +Visakha gave birth to ten sons and ten daughters, and ten sons and ten daughters each were born to everyone of her children and grand-children. Visakha possessed an immensely valuable gem-encrusted cloak given by her father as a wedding present. One day, Visakha went to the Jetavana monastery with her entourage. On arrival at the monastery, she found that her bejeweled cloak was too heavy. So, she took it off, wrapped it up in her shawl, and gave it to the maid to hold it and take care of it. The maid absentmindedly left it at the monastery. It was the custom for the Venerable Ananda to look after the things left by any one of the lay disciples. Visakha sent the maid back to the monastery saying, "Go and look for the bejeweled cloak, but if the Venerable Ananda had already found it and kept it in a place do not bring it back; I donate the bejeweled cloak to the Venerable Ananda."​ But the Venerable Ananda did not accept her donation. So Visakha decided to sell the bejeweled cloak and donate the sale proceeds. But there was no one who could afford to buy that bejeweled cloak. So Visakha bought it back for nine crores and one lakh. With this money, she built a monastery on the eastern side of the city; this monastery came to be known as Pubbarama.
 +
 +After the libation ceremony she called all her family to her and on that night she told them that all her wishes had been fulfilled and that she had nothing more to desire. Then reciting five verses of exultation she went round and round the monastery. Some bhikkhus hearing her, thought she was singing and reported to the Buddha that Visakha was not like before, and that she was going round and round the monastery, singing. //"​Could it be that she had gone off her head?" they asked the Buddha. To this question, the Buddha replied, "​Today,​ Visakha had all her wishes of the past and present existences fulfilled and on account of that sense of achievement,​ she was feeling elated and contented; Visakha was just reciting some verses of exultation; she certainly had not gone off her head. Visakha, throughout her previous existences, had always been a generous donor and an ardent promoter of the Doctrine of successive Buddhas. She was most strongly inclined to do good deeds and had done much good in her previous existences, just as an expert florist makes many garlands from a collection of flowers."//​
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +//__Verse 53:__// As from a collection of flowers many a garland can be made by an expert florist, so also, much good can be done (with wealth, out of faith and generosity) by one subject to birth and death.
 +</​div>​
 +</​div>​
 +
 +====== The Story of the Question Raised by the Venerable Ananda ======
 +<div chapter>
 +<span anchor #​s-dhp-54></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verses ([[#​dhp-54|54]]) and ([[#​dhp-54|54]]) of this book, with reference to a question raised by the Venerable Ananda.
 +
 +While the Venerable Ananda was sitting by himself one evening, the problem relating to scents and perfumes came to his mind and he pondered: "The scent of wood, the scent of flowers, and the scent of roots all spread with the current of wind but not against it. Is there no scent which would spread with the current of wind as well as against it? Is there no scent which would pervade every part of the world?"​ Without answering the question himself, the Venerable Ananda approached the Buddha and solicited an answer from him. The Buddha said, //"​Ananda,​ supposing, there is one who takes refuge in the Three Gems (the Buddha, the Dhamma, the Samgha), who observes the five moral precepts, who is generous and not avaricious; such a man is truly virtuous and truly worthy of praise. The reputation of that virtuous one would spread far and wide, and bhikkhus, brahmins and laymen all alike would speak in praise of him, wherever he lives."//​
 +
 +
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +
 +Verse 54: The scent of flowers cannot go against the wind; nor the scent of sandalwood, nor of rhododendron //​(tagara)//,​ nor of jasmin //​(mallika)//;​ only the reputation of good people can go against the wind. The reputation of the virtuous ones //​(sappurisa)//​ is wafted abroad in all directions.
 +
 +Verse 55: There are the scents of sandalwood, rhododendron,​ lotus and jasmin //​(vassika)//;​ but the scent of virtue surpasses all scents.
 +</​div>​
 +</​div>​
 +
 +====== The Story of Thera Mahakassapa ======
 +<div chapter>
 +<span anchor #​s-dhp-56></​span>​
 +
 +While residing at the Veluvana monastery in Rajagaha, the Buddha uttered Verse ([[#​dhp-56|56]]) of this book, with reference to Thera Mahakassapa.
 +
 +Arising from //​nirodhasamapatti*//,​ Thera Mahakassapa entered a poor section of the city of Rajagaha for alms-food. His intention was to give a poor man an opportunity of gaining great merit as a result of offering alms-food to one who had just come out of //​nirodhasamapatti//​. Sakka, king of the devas, wishing to take the opportunity of offering alms-food to Thera Mahakassapa,​ assumed the form of a poor old weaver and came to Rajagaha with his wife Sujata in the form of an old woman. Thera Mahakassapa stood at their door; the poor old weaver took the bowl from the thera and filled up the bowl with rice and curry, and the delicious smell of the curry spread throughout the city. Then it occurred to the thera that this person must be no ordinary human being, and he came to realize that this must be Sakka himself. Sakka admitted the fact and claimed that he too was poor because he had had no opportunity of offering anything to anyone during the time of the Buddhas. So saying, Sakka and his wife Sujata left the thera after paying due respect to him.
 +
 +The Buddha, from his monastery, saw Sakka and Sujata leaving and told the bhikkhus about Sakka offering alms-food to Thera Mahakassapa. The bhikkhus wondered how Sakka knew that Thera Mahakassapa had just come out of //​nirodhasamapatti//,​ and that it was the right and auspicious time for him to make offerings to the thera. This question was put up to the Buddha, and the Buddha answered, //"​Bhikkhus,​ the reputation of a virtuous one as my son, Thera Mahakassapa,​ spreads far and wide; it reaches even the deva world. On account of his good reputation, Sakka himself has come to offer alms-food to him."//​
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +
 +Verse 56: The scents of rhododendron and of sandal wood are very faint; but the scent (reputation) of the virtuous is the strongest; it spreads even to the abodes of the deva.
 +</​div>​
 +
 +* **Nirodhasamapatti**:​ sustained deep mental absorption following the attainment of nirodha, i.e., temporary cessation of the four mental khandhas.
 +</​div>​
 +
 +====== The Story of Thera Godhika ======
 +<div chapter>
 +<span anchor #​s-dhp-57></​span>​
 +
 +While residing at the Veluvana monastery, the Buddha uttered Verse ([[#​dhp-57|57]]) of this book, with reference to Thera Godhika.
 +
 +Thera Godhika was, on one occasion, diligently practising Tranquillity and Insight Development,​ on a stone slab on the side of Isigili mountain in Magadha. When he had achieved one-pointedness of the mind (jhana) he became very ill; that impaired the effectiveness of his practice. In spite of his sickness, he kept on striving hard; but every time he was making some progress he was overcome by sickness. He was thus inflicted for six times. Finally, he made up his mind to overcome all obstacles and attain arahatship even if he were to die. So, without relaxing he continued to practise diligently; in the end he decided to give up his life by cutting his throat; at the point of death he attained arahatship.
 +
 +When Mara learned that Thera Godhika had died, he tried to find out where the thera was reborn but failed to find him. So, assuming the likeness of a young man, Mara approached the Buddha and enquired where Thera Godhika was. The Buddha replied to him, //"It will be of no benefit to you to learn of the destination of Thera Godhika; for having been freed of moral defilements he became an arahat. One like you, Mara, for all your power will not be able to find out where such arahats go after death."//​
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +//__Verse 57:__// Mara cannot find the path taken by those who are endowed with virtue, who live mindfully and have been freed from moral defilements by Right Knowledge.
 +</​div>​
 +</​div>​
 +
 +====== The Story of Garahadinna ======
 +<div chapter>
 +<span anchor #​s-dhp-58-59></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verses ([[#​dhp-58-59|58]]) and ([[#​dhp-58-59|59]]) of this book, with reference to a rich man named Garahadinna and the miracle of the lotus flowers.
 +
 +There were two friends named Sirigutta and Garahadinna in Savatthi. Sirigutta was a follower of the Buddha and Garahadinna was a follower of the Niganthas, the ascetics who were hostile to the Buddhists. At the instance of the Niganthas, Garahadinna often said to Sirigutta, "What benefit do you get by following the Buddha? Come, be a follower of my teachers."​ Having been told thus many times, Sirigutta said to Garahadinna,​ "Tell me, what do your teachers know?" To this, Garahadinna replied that his teachers knew everything; with their great power they knew the past, the present and the future and also the thoughts of others. So, Sirigutta invited the Niganthas to his house for alms-food.
 +
 +Sirigutta wanted to find out the truth about the Niganthas, whether they really possessed the power of knowing other people'​s thoughts, etc. So he made a long, deep trench and filled it up with excreta and filth. Seats were then placed precariously over the trench; and big empty pots were brought in and covered up with cloth and banana leaves to make them appear as if they were full of rice and curries. When the Niganthas arrived, they were requested to enter one by one, to stand near their respective seats, and to sit down simultaneously. As all of them sat down, the flimsy strings broke and the Niganthas fell into the filthy trench. Then Sirigutta taunted them, "Why don't you know the past, the present and the future? Why don't you know the thoughts of others?"​ All the Niganthas then fled in terror.
 +
 +Garahadinna naturally was furious with Sirigutta and refused to talk to him for two weeks. Then, he decided that he would have his revenge on Sirigutta. He pretended that he was no longer angry, and one day asked Sirigutta to invite, on his behalf, the Buddha and his five hundred disciples to partake of alms-food. So Sirigutta went to the Buddha and invited him to the house of Garahadinna. At the same time, he told the Buddha about what he had done to the Niganthas, the teachers of Garahadinna. He also expressed his fear that this invitation might be a reprisal and so the invitation should be accepted only after due consideration.
 +
 +
 +
 +The Buddha, with his supernormal power, knew that this would be the occasion for the two friends to attain Sotapatti Fruition, and therefore accepted the invitation. Garahadinna made a trench, filled it with live coals and covered it with mats. He also kept some empty pots covered with cloth and banana leaves to make them appear as if filled with rice and curries. The next day, the Buddha came followed by five hundred bhikkhus in single file. When the Buddha stepped on the mat over the trench, the mat and live coals miraculously disappeared,​ and five hundred lotus flowers, each as large as a cart wheel, sprang up for the Buddha and his disciples to sit upon.
 +
 +Seeing this miracle, Garahadinna was very much alarmed and he said rather incoherently to Sirigutta, "Help me, dear friend. Out of my desire for revenge, I have truly done a great wrong. My bad designs have had no effect at all on your Teacher. The pots in my kitchen are all empty. Please help me." Sirigutta then told Garahadinna to go and look at the pots. When Garahadinna found all the pots filled with food he was astounded and at the same time very much relieved and very happy. So the food was offered to the Buddha and his disciples. After the meal, the Buddha expressed his appreciation (anumodana) of the meritorious act and then said, //"​Ignorant worldlings, lacking in knowledge, do not know the unique qualities of the Buddha, the Dhamma and the Samgha and so they are like the blind; but the wise, having knowledge, are like people with sight."//​
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +//__Verse 58-59:__// As a sweet-smelling and beautiful lotus flower may grow upon a heap of rubbish thrown on the highway, so also, out of the rubbish heap of beings may appear a disciple of the Buddha, who with his wisdom shines forth far above the blind (ignorant) worldlings.
 +</​div>​
 +
 +At the end of the discourse, both Garahadinna and Sirigutta attained Sotapatti Fruition.
 +</​div>​
 +
 +===== End of Chapter Four: Flowers (Pupphavagga) =====
 +
 +<div chapter>
 +
 +<div alphalist>​
 +<span hlist> [[dhp.03.bpit|**←** Previous chapter]] | [[dhp.05.bpit|Next chapter **→**]] </​span>​
 +
 +</​div>​
 +</​div>​
 +
 +====== Notes ======
 +<div notes>
 +<span anchor #​notes></​span>​
 +
 +<dl>
 +
 +  ? <span fn #​fn-1>​[[#​fnt-1|1]]</​span>​.
 +  :: //​dhammapadam sudesitam//:​ the well-taught Path of Virtue; here it means the thirty-seven Factors of Enlightenment (//​Bodhipakkhiya Dhamma//).
 +
 +  ? <span fn #​fn-2>​[[#​fnt-2|2]]</​span>​.
 +  :: //​sekho/​sekhapuggala//:​ who is practising the Dhamma, and has entered the Path, but has not yet become an arahat. The term is applied to the first seven //​ariyapuggalas//,​ the eighth or arahat being //asekho//.
 +
 +  ? <span fn #​fn-3>​[[#​fnt-3|3]]</​span>​.
 +  :: //​Phepnupamam//:​ like froth; it means that this body is perishable and impermanent like froth.
 +
 +  ? <span fn #​fn-4>​[[#​fnt-4|4]]</​span>​.
 +  :: //​maricidhammam//:​ lit., mirage + nature; nature of a mirage, i. e., insubstantial like a mirage.
 +
 +  ? <span fn #​fn-5>​[[#​fnt-5|5]]</​span>​.
 +  :: //marassa papupphakani//:​ flowers or flower-tipped arrows of Mara. These flowers or arrows of Mara represent the //​tivattam//​ or the three kinds of //vattam// (rounds), viz., //​kilesavattam//​ ( the round of moral defilements),​ //​kammavattam//​ (the round of volitional action) and //​vipakavattam//​ (the round of resultant effects). According to the Commentary, this chain or round is broken when cut by the sword of //ariya magga nana//.
 +
 +  ? <span fn #​fn-6>​[[#​fnt-6|6]]</​span>​.
 +  :: //adassanam maccurajassa gacche//: In this context, out of sight of the King of Death means the realization of Nibbana.
 +
 +  ? <span fn #​fn-7>​[[#​fnt-7|7]]</​span>​.
 +  :: //kattabbam kusalam bahum//: much good may be done. According to the Commentary, it means many deeds of merit should be done with wealth, out of faith and generosity.
 +
 +  ? <span fn #​fn-8>​[[#​fnt-8|8]]</​span>​.
 +  :: //​sappuriso/​sappurisa//:​ good and pious people; virtuous persons. The virtuous are the Noble Ones (the //ariyas//) and the virtuous worldlings (//kalyana puthujjana//​).
 +
 +  ? <span fn #​fn-9>​[[#​fnt-9|9]]</​span>​.
 +  :: //​mallika//:​ Arabian jasmin.
 +
 +  ? <span fn #​fn-10>​[[#​fnt-10|10]]</​span>​.
 +  :: //​vassika//:​ Spanish jasmin.
 +
 +  ? <span fn #​fn-11>​[[#​fnt-11|11]]</​span>​.
 +  :: Arahats having eradicated moral defilements are no longer subject to rebirths; so Mara, for all his power, cannot find out where such arahats go after death. (The Commentary).
 +
 +  ? <span fn #​fn-12>​[[#​fnt-12|12]]</​span>​.
 +  :: //​sankarabhutesu//:​ rubbish heap of beings.
 +
 +  ? <span fn #​fn-13>​[[#​fnt-13|13]]</​span>​.
 +  :: //​andhabhute puthujjane//:​ blind worldlings. The worldlings are like the blind because they are lacking in knowledge.
 +
 +</dl>
 +</​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): "​Pupphavagga"​ (Dhp IV), 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.04.bpit.html|http://​www.zugangzureinsicht.org/​html/​tipitaka/​kn/​dhp/​dhp.04.bpit.html]] . 
 + Zitat entnommen am: 
 +"​date"</​div>​
 +
 +<div #​f_alt-formats>​****</​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>​