Hier werden die Unterschiede zwischen zwei Versionen angezeigt.
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de:tipitaka:sut:kn:dhp:dhp.08.bpit [2019/10/28 12:31] – div #h_ptsid to span Johann | de:tipitaka:sut:kn:dhp:dhp.08.bpit [2022/03/24 13:27] (aktuell) – dl removed Johann | ||
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+ | <div center round todo 60%> | ||
+ | ====== Sahassavagga ====== | ||
+ | <span hide> | ||
+ | |||
+ | Summary: | ||
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+ | <div #h_meta> | ||
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+ | </ | ||
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+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div navigation></ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <span # | ||
+ | |||
+ | <div alphalist> | ||
+ | <span hlist> [[dhp.07.bpit|⇦ Voriges Kapitel]] | [[dhp.09.bpit|Nächstes Kapitel ⇨]] </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ===== Tambadathika Coraghataka Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Sahassamapi ce vācā, | ||
+ | anatthapadasaṃhitā; | ||
+ | Ekaṃ atthapadaṃ seyyo, | ||
+ | yaṃ sutvā upasammati. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Bahiyadaruciriya Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Sahassamapi ce gāthā, | ||
+ | anatthapadasaṃhitā; | ||
+ | Ekaṃ gāthāpadaṃ seyyo, | ||
+ | yaṃ sutvā upasammati. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Kundalakesitheri Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Yo ca gāthā sataṃ bhāse, | ||
+ | anatthapadasaṃhitā; | ||
+ | Ekaṃ dhammapadaṃ seyyo, | ||
+ | yaṃ sutvā upasammati. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Kundalakesitheri Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Yo sahassaṃ sahassena, | ||
+ | saṅgāme mānuse jine; | ||
+ | Ekañca jeyyamattānaṃ, | ||
+ | sa ve saṅgāmajuttamo. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Anatthapucchakabrahmana Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Attā have jitaṃ seyyo, | ||
+ | yā cāyaṃ itarā pajā; | ||
+ | Attadantassa posassa, | ||
+ | niccaṃ saññatacārino. | ||
+ | |||
+ | Neva devo na gandhabbo, | ||
+ | na māro saha brahmunā; | ||
+ | Jitaṃ apajitaṃ kayirā, | ||
+ | tathārūpassa jantuno. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Sariputtattherassa Matula Brahmana Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Māse māse sahassena< | ||
+ | yo yajetha sataṃ samaṃ; | ||
+ | Ekañca bhāvitattānaṃ, | ||
+ | muhuttamapi pūjaye; | ||
+ | Sāyeva pūjanā seyyo, | ||
+ | yañce vassasataṃ hutaṃ. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Sariputtattherassa bhagineyya Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Yo ca vassasataṃ jantu, | ||
+ | aggiṃ paricare vane; | ||
+ | Ekañca bhāvitattānaṃ, | ||
+ | muhuttamapi pūjaye; | ||
+ | Sāyeva pūjanā seyyo, | ||
+ | yañce vassasataṃ hutaṃ. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Sariputtattherassa sahayaka brahmana Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Yaṃ kiñci yiṭṭhaṃ va hutaṃ va loke, | ||
+ | saṃvaccharaṃ yajetha puññapekkho; | ||
+ | Sabbampi taṃ na catubhāgameti, | ||
+ | abhivādanā ujjugatesu seyyo. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Ayuvaddhanakumara Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Abhivādanasīlissa, | ||
+ | niccaṃ vuḍḍhāpacāyino; | ||
+ | Cattāro dhammā vaḍḍhanti, | ||
+ | āyu vaṇṇo sukhaṃ balaṃ. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Samkiccasamanera Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Yo ca vassasataṃ jīve, | ||
+ | dussīlo asamāhito; | ||
+ | Ekāhaṃ jīvitaṃ seyyo, | ||
+ | sīlavantassa jhāyino. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Khanu Kondannatthera Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Yo ca vassasataṃ jīve, | ||
+ | duppañño asamāhito; | ||
+ | Ekāhaṃ jīvitaṃ seyyo, | ||
+ | paññavantassa jhāyino. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Sappadasatthera Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Yo ca vassasataṃ jīve, | ||
+ | kusīto< | ||
+ | Ekāhaṃ jīvitaṃ seyyo, | ||
+ | vīriyamārabhato daḷhaṃ. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Patacaratheri Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Yo ca vassasataṃ jīve, | ||
+ | apassaṃ udayabbayaṃ< | ||
+ | Ekāhaṃ jīvitaṃ seyyo, | ||
+ | passato udayabbayaṃ. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Kisagotami Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Yo ca vassasataṃ jīve, | ||
+ | apassaṃ amataṃ padaṃ; | ||
+ | Ekāhaṃ jīvitaṃ seyyo, | ||
+ | passato amataṃ padaṃ. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Bahuputtikattheri Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Yo ca vassasataṃ jīve, | ||
+ | apassaṃ dhammamuttamaṃ< | ||
+ | Ekāhaṃ jīvitaṃ seyyo, | ||
+ | passato dhammamuttamaṃ. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div chapter> | ||
+ | |||
+ | <div alphalist> | ||
+ | <span hlist> [[dhp.07.bpit_en|⇦ Previous chapter]] | [[dhp.09.bpit_en|Next chapter ⇨]] </ | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ====== Die Geschichte von Tambadathika ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | Während im Jetavana Kloster verweilend, sprach der Buddha Vers ([[# | ||
+ | |||
+ | Tambadathika diente für fünfundfünfzig Jahre dem König als Schafrichter von Dieben. Er hatte sich gerade erst von dem Posten zurückgezogen. Eines Tages, nachdem er Reisschleimsuppe in seinem Haus zubereitet hatte, ging er für ein Bad zum Fluß. Er hatte vor die Reisschleimsuppe mit Rückkehr einzunehmen. Als er gerade daran war die Reisschleimsuppe einzunehmen, | ||
+ | |||
+ | Nach dem Mahl lehrt der Thera ihm das Dhamma, aber Tambadathika konnte nicht acht geben, da er so bewegt war, als er sich an sein vergangenes Leben als Schafrichter zurückerinnerte. Als dem Thera dieses wußte, entschied er sich Tambadathika taktvoll zu fragen, ob der die Diebe deshalb tötete, weil er dies wollte, oder weil er dazu angeordnet wurde es zu tun. Tambadathika antwortete, daß er vom König zum Töten angeordnet wurde und das er keinen Wunsch zum Töten hatte. Dann fragte der Thera: "Wenn dem so ist, würdet Ihr schuldig sei oder nicht? Tambadathika zog dann den Schluß, daß er nicht für die bösen Taten verantwortlich war, er nicht schuldig war. Er beruhigte sich daher, und bat den Thera seine Erläuterung fortzusetzen. Als er mit passender Aufmerksamkeit dem Dhamma zuhörte, kam er sehr nahe daran Sotapatti Magga zu erreichen, und reichte bis zu // | ||
+ | |||
+ | Als der Buddha am Abend zur versammelten Gemeinde der Bhikkhus kam, unterrichteten ihn diese über den Tod von Tambadathika. Als gefragt, wo Tambadathika wiedergeboren wurde, erzählte der Buddha, daß auch wenn Tambadathika sein ganzes Leben schlechte Taten vollbracht hatte, er, weil er das Dhamma, nach dem er es von Thera Sariputta gehört hatte, verstand, und er, bevor er starb, // | ||
+ | |||
+ | Dann sprach der Buddha, wie folgend, in Versen: | ||
+ | |||
+ | <div verse> | ||
+ | __//Vers 100//__ Besser als tausend Worte die ohne Sinn und unverbunden mit der Verwirklichung von Nibbana, ist ein einziges Wort mit Sinn, wenn es hörend man gestillt ist. | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ====== Die Geschichte von Bahiyadaruciriya ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing at the Jetavana monastery, the Buddha uttered Verse ([[# | ||
+ | |||
+ | A group of merchants went out to sea in a boat; their boat was wrecked at sea and all, except one, died. The only survivor got hold of a plank and eventually came to land at the port of Supparaka. As he was naked, he tied the plank to his body, got hold of a bowl, and sat in a place where people could see him. Passers-by gave him rice and gruel; some took him for an arahat and talked in praise of him. Some brought clothes for him to wear but he refused, fearing that by wearing clothes, people would give less to him. Besides, because some said that he was an arahat, he mistakenly came to think that he really was one. Thus, because he was a man of wrong views who was wearing a piece of wood as his clothing, he came to be known as Bahiyadaruciriya. | ||
+ | |||
+ | At about this time, Mahabrahma, who had been his friend in one of his previous existences, saw him going astray and felt that it was his duty to put Bahiya on the right path. So, Mahabrahma came to him in the night and said to him " | ||
+ | |||
+ | Bahiya, realizing the enormity of his guilt, felt very much distressed and ran all the way to Savatthi. Mahabrahma helped him by his supernormal power, so that the whole stretch of one hundred and twenty //yojanas// was covered in one night. Bahiya found the Buddha going on an alms-round with other bhikkhus and respectfully followed him. He pleaded with the Buddha to teach him the Dhamma, but the Buddha replied that since they were on an alms-round it was not yet time for a religious discourse. And again, Bahiya pleaded, " | ||
+ | |||
+ | After hearing the above discourse, Bahiya attained arahatship and he asked permission from the Buddha to join the Order. The Buddha told him to get the robes, the bowl and other requisites of a bhikkhu. On his way to get them, he was gored to death by a cow which was, in fact, an ogress in the likeness of a cow. When the Buddha and the other bhikkhus came out after having had their meal, they found Bahiya lying dead on a rubbish heap. As instructed by the Buddha, the bhikkhus cremated the body of Bahiya and had his bones enshrined in a stupa. | ||
+ | |||
+ | Back at the Jetavana monastery, the Buddha told the bhikkhus that Bahiya had realized Nibbana. He also told them that as far as speed was concerned in attaining Magga Insight (// | ||
+ | |||
+ | Dann sprach der Buddha, wie folgend, in Versen: | ||
+ | |||
+ | <div verse> | ||
+ | __//Vers 101//__ Better than a thousand verses that are senseless and unconnected with the realization of Nibbana, is a single verse, if on hearing it one is calmed. | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ====== Die Geschichte von Theri Kundalakesi ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing at the Jetavana monastery, the Buddha uttered Verses ([[# | ||
+ | |||
+ | Kundalakesi was the daughter of a rich man from Rajagaha. She had led a very secluded life; but one day, she happened to see a thief being led out to be killed and she immediately fell in love with him. Her parents had to pay for the freedom of the thief, and they married her off to him. Although she loved her husband very dearly, her husband being a thief, was only attracted to her property and her jewels. One day, he coaxed her to put on all her jewellery and led her to a mountain saying that he wanted to make some offerings to the guardian spirit of the mountain because that guardian spirit had saved his life when he was about to be killed. Kundalakesi went along with her husband, but when they reached their destination, | ||
+ | |||
+ | After this, she had no desire to return home. She left all her jewellery hanging on a tree, and went on her way, without any idea where she was going. She happened to come to a place of some // | ||
+ | |||
+ | On one occasion, she came to Savatthi. Before entering the city for alms-food she made a mound of sand and stuck a branch of eugenia on it, her usual sign of invitation to all others to take up her challenge. //Thera Sariputta// took up her challenge. Kundalakesi asked him a thousand questions and Thera Sariputta answered them all. When his turn came, he asked her just this, "What is the one? (//ekam nama kim// | ||
+ | |||
+ | Soon after this, the bhikkhus asked the Buddha, "Could it be possible for Bhikkhuni Kundalakesi to become an arahat after listening to the Dhamma only a little?" | ||
+ | |||
+ | Dann sprach der Buddha, wie folgend, in Versen: | ||
+ | |||
+ | <div verse> | ||
+ | __//Vers 102//__ Better than the recitation of a hundred verses that are senseless and unconnected with the realization of Nibbana, is the recitation of a single verse of the Teaching (Dhamma), if on hearing it one is calmed. | ||
+ | </ | ||
+ | |||
+ | <div verse> | ||
+ | __//Vers 103//__ A man may conquer a million men in battle, but one who conquers himself is, indeed, the greatest of conquerors. | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | <span anchor # | ||
+ | |||
+ | ====== Die Geschichte von the Brahmin Anatthapucchaka ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing at the Jetavana monastery, the Buddha uttered Verses (104) and (105) of this book, with reference to Anatthapucchaka, | ||
+ | |||
+ | On one occasion, a Brahmin by the name of Anatthapucchaka came to the Buddha and said to him, " | ||
+ | |||
+ | Further, the Buddha asked the brahmin how he earned his living, and the brahmin replied that he earned his living by playing dice, i.e., by gambling. Next, the Buddha asked him whether he won or lost. When the brahmin answered that he sometimes lost and sometimes won, the Buddha said to him, "//To win in a game of dice is nothing compared to a victory over moral defilements.//" | ||
+ | |||
+ | Dann sprach der Buddha, wie folgend, in Versen: | ||
+ | |||
+ | <div verse> | ||
+ | //__Verse 104 & 105:__// It is better indeed, to conquer oneself than to conquer others. Neither a deva, nor a gandhabba, nor Mara together with Brahma can turn into defeat the victory of the man who controls himself. | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ====== Die Geschichte von Thera Sariputtas Onkel ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | Wahrend im Veluvana-Kloster verweilend, sprach der Buddha Vers | ||
+ | | ||
+ | |||
+ | Zu einer Begebenheit fragte Thera Sariputta seinen Onkel, ob dieser irgend welche verdienstvollen Taten tut. Der Brahmane antwortete, daß er jedes Monat Gaben im Wert von eintausend // | ||
+ | |||
+ | Der Buddha sprach zum Brahmanen: "// | ||
+ | |||
+ | Dann sprach der Buddha, wie folgend, in Versen: | ||
+ | |||
+ | <div verse> | ||
+ | __//Vers 106//__ Monat für Monat, mag man Opfergaben (an gewöhnliche Leute) in einem Wert von tausend // | ||
+ | </ | ||
+ | |||
+ | Am Ende der Lehrrede, erlangte der Brahmane, der Thera Sariputtas Onkel, mütterlicher Seits, war, Sotapatti-Fruchtung. | ||
+ | </ | ||
+ | |||
+ | ====== Die Geschichte von Thera Sariputtas Neffen ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | Während im Kloster Veluvana verweilend, sprach der Buddha Vers ([[# | ||
+ | |||
+ | Zu einem Anlaß fragte Thera Sariputta seinen Neffen, ein Brahmane, ob er irgend eine Art von verdienstvollen Handlungen auszuüben pflege. Sei Neffe antwortete, daß er eine Ziege, im Zuge von Feuerverehrung, | ||
+ | |||
+ | Dann nahm er seinen Neffen, den jungen Brahmanen, mit zum Buddha. Dort lehrte ihm der Buddha das Dhamma, welches einen in die Brahma-Welten führen würde und sagte zum Brahmanen: "// | ||
+ | |||
+ | Dann sprach der Buddha, wie folgend, in Versen: | ||
+ | |||
+ | <div verse> | ||
+ | __//Vers 107//__ Für hundert Jahre mag ein Mann heiligem Feuer im Wald dienen. Doch wenn, nur für einen Moment, jemand einem Bhikkhu Ehre darbietet, der die Entwicklung von Erkenntnis ausgeübt hat, ist diese Ehrdarbietung wahlich besser als hundert Jahre Opferungen (im Feuerverehren) zu tun. | ||
+ | </ | ||
+ | |||
+ | Mit dem Ende der Lehrrede erlangte der Brahmane, welcher Thera Sariputtas Neffe war, Sotapatti-Fruchtung. | ||
+ | </ | ||
+ | |||
+ | ====== Die Geschichte von Thera Sariputtas Freund ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | Während im Kloster Veluvana verweilend, sprach der Buddha Vers ([[# | ||
+ | |||
+ | Zu einer Begebenheit frage Thera Sariputta seinen Freund, einen Brahmanen, ob er irgendwelche verdienstvolle Handlungen tut, und er erwiderte, daß er aufopfernde Darbietungen, | ||
+ | |||
+ | Dann nahm er seinen Freund, den jungen Brahmanen, mit zum Buddha. Dort lehrte diesem der Buddha das Dhamma, daß einen in die Brahma-Welten führen würde. Zum Freund von Thera Sariputta sagte der Buddha: "// | ||
+ | |||
+ | Dann sprach der Buddha, wie folgend, in Versen: | ||
+ | |||
+ | <div verse> | ||
+ | __//Vers 108//__ In dieser Welt, einer der das ganze Jahr hindurch aufopfernde Darbietungen macht, groß und klein, all diese Gaben, sind nicht gleich einem Viertel der Verdienste, die im Ehren eines Noblen, der den rechten Pfad beschreitet, | ||
+ | </ | ||
+ | |||
+ | Mit dem Ende der Lehrrede erlangte der Brahmane, welcher Thera Sariputtas Neffe war, Sotapatti-Fruchtung. | ||
+ | </ | ||
+ | |||
+ | ====== Die Geschichte von Ayuvaddhanakumara ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | Während in einem Dorfkloster nahe Dighalanghika verweilend, sprach der Buddha Vers ([[# | ||
+ | |||
+ | Einst wahren da zwei Einsiedler, dies sich gemeinsam in der religiösen Enthaltsamkeit (// | ||
+ | |||
+ | So brachten die Eltern das Kind zum Buddha. Nachdem sie ihre Ehrbietung gegenüber dem Buddha erwiesen hatten, sagte auch dieser: " | ||
+ | |||
+ | Als das Kind herangewachsen war, zog er mit einer Begleitung von fünfhundert Gleichergebernen durchs Land. Eines Tages kamen sie zum Kloster Jetavana, und die Mönche, ihn erkennend, fragten den Buddha: "Für Lebewesen, ist da irgend ein Mittel, um langes Leben zu erlangen?", | ||
+ | |||
+ | Dann sprach der Buddha in Versen wie folgt: | ||
+ | |||
+ | <div verse> | ||
+ | __//Vers 109//__ Für jemanden, der stets jene die älter und tugendhafter sind respektiert und ehrt, werden damit vier Nutzen, Langlebigkeit, | ||
+ | </ | ||
+ | |||
+ | Mit dem Ende der Lehrrede erlangten Ayuvaddhana, | ||
+ | </ | ||
+ | |||
+ | ====== Die Geschichte von Samanera Samkicca ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing at the Jetavana monastery, the Buddha uttered Verse ([[# | ||
+ | |||
+ | On one occasion, thirty bhikkhus each took a subject of meditation from the Buddha and left for a large village, one hundred and twenty yojanas away from Savatthi. At that time, five hundred robbers were staying in a thick jungle, and they wanted to make an offering of human flesh and blood to the guardian spirits of the forest. So they came to the village monastery and demanded that one of the bhikkhus be given up to them for sacrifice to the guardian spirits. From the eldest to the youngest, each one of the bhikkhus volunteered to go. With the bhikkhus, there was also a young samanera by the name of Samkicca, who was sent along with them by Thera Sariputta. This samanera was only seven years old, but had already attained arahatship. Samkicca said that Thera Sariputta, his teacher, knowing this danger in advance, had purposely sent him to accompany the bhikkhus, and that he should be the one to go with the robbers. So saying, he went along with the robbers. The bhikkhus felt very bad for having let the young samanera go. The robbers made preparations for the sacrifice; when everything was ready, their leader came to the samanera, who was then seated, with his mind fixed on jhana concentration. The leader of the robbers lifted his sword and struck hard at the young samanera, but the blade of the sword curled up without cutting the flesh. He straightened up the blade and struck again; this time, it bent upwards right up to the hilt without harming the samanera. Seeing this strange happening, the leader of the robbers dropped his sword, knelt at the feet of the samanera and asked his pardon. All the five hundred robbers were amazed and terror-stricken; | ||
+ | |||
+ | The young samanera accompanied by five hundred new bhikkhus returned to the village monastery and the thirty bhikkhus felt very much relieved and happy on seeing him. Then Samkicca and the five hundred bhikkhus continued on their way to pay respect to Thera Sariputta, his teacher, at the Jetavana monastery. After seeing Thera Sariputta they went to pay homage to the Buddha. When told what had happened, the Buddha said, "// | ||
+ | |||
+ | Dann sprach der Buddha, wie folgend, in Versen: | ||
+ | |||
+ | <div verse> | ||
+ | __//Vers 110//__ Better than a hundred years in the life of an immoral person who has no control over his senses, is a day in the life of a virtuous person who cultivates Tranquillity and Insight Development Practice. | ||
+ | </ | ||
+ | |||
+ | At the end of the discourse, the five hundred bhikkhus attained arahatship. | ||
+ | </ | ||
+ | |||
+ | ====== Die Geschichte von Khanu-Kondanna ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing at the Jetavana monastery, the Buddha uttered Verse ([[# | ||
+ | |||
+ | Thera Kondanna, after taking a subject of meditation from the Buddha, went into the jungle to practise meditation and there attained arahatship. Coming back to pay homage to the Buddha, he stopped on the way because he was very tired. He sat on a large stone-slab, his mind fixed in jhana concentration. At that moment five hundred robbers after looting a large village came to the place where the thera was. Taking him for a tree stump they put their bundles of loot all over and around the body of the thera. When day broke they realized that what they took to be a tree stump was, in fact, a living being. Then again, they thought it was an ogre and ran away in fright. | ||
+ | |||
+ | The thera revealed to them that he was only a bhikkhu and not an ogre and told them not to get frightened. The robbers were awed by his words, and asked his pardon for having wronged him. Soon after wards, all the robbers requested the thera to admit them into the Order. From that time, Thera Kondanna came to be known as "Khanu Kondanna" | ||
+ | |||
+ | The thera accompanied by the new bhikkhus went to the Buddha and told him all that had happened. To them the Buddha said, "//To live for a hundred years in ignorance, doing foolish things, is useless; now that you have seen the Truth and have become wise, your life of one day as a wise man is much more worthwhile// | ||
+ | |||
+ | Dann sprach der Buddha, wie folgend, in Versen: | ||
+ | |||
+ | <div verse> | ||
+ | __//Vers 111//__ Better than a hundred years in the life of an ignorant person, who has no control over his senses, is a day in the life of a wise man who cultivates Tranquillity and Insight Development Practice. | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ====== Die Geschichte von Thera Sappadasa ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing at the Jetavana monastery, the Buddha uttered Verse ([[# | ||
+ | |||
+ | Once a bhikkhu was not feeling happy with the life of a bhikkhu; at the same time he felt that it would be improper and humiliating for him to return to the life of a householder. So he thought it would be better to die. So thinking, on one occasion, he put his hand into a pot where there was a snake but the snake did not bite him. This was because in a past existence the snake was a slave and the bhikkhu was his master. Because of this incident the bhikkhu was known as Thera Sappadasa. On another occasion, Thera Sappadasa took a razor to cut his throat; but as he placed the razor on his throat he reflected on the purity of his morality practice throughout his life as a bhikkhu and his whole body was suffused with delightful satisfaction (//piti//) and bliss (// | ||
+ | |||
+ | On arrival at the monastery, other bhikkhus asked him where he had been and why he took the knife along with him. When he told them about his intention to take his life, they asked him why he did not do so. He answered, "I originally intended to cut my throat with this knife, but I have now cut off all moral defilements with the knife of Insight Knowledge." | ||
+ | |||
+ | Dann sprach der Buddha, wie folgend, in Versen: | ||
+ | |||
+ | <div verse> | ||
+ | __//Vers 112//__ Better than a hundred years in the life of a person who is idle and inactive, is a day in the life of one who makes a zealous and strenuous effort (in Tranquillity and Insight Development Practice). | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ====== Die Geschichte von Theri Patacara ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing at the Jetavana monastery, the Buddha uttered Verse ([[# | ||
+ | |||
+ | Patacara was the daughter of a rich man from Savatthi. She was very beautiful and was guarded very strictly by her parents. But one day, she eloped with a young male attendant of the family and went to live in a village, as a poor man's wife. In due course she became pregnant and as the time for confinement drew near, she asked permission from her husband to return to her parents in Savatthi, but her husband discouraged her. So, one day, while her husband was away, she set out for the home of her parents. Her husband followed her and caught up with her on the way and pleaded with her to return with him; but she refused. It so happened that as her time was drawing so near, she had to give birth to a son in one of the bushes. After the birth of her son she returned home with her husband. | ||
+ | |||
+ | Then, she was again with child and as the time for confinement drew nears taking her son with her, she again set out for the home of her parents in Savatthi. Her husband followed her and caught up with her on the way; but her time for delivery was coming on very fast and it was also raining hard. The husband looked for a suitable place for confinement and while he was clearing a little patch of land, he was bitten by a poisonous snake, and died instantaneously. Patacara waited for her husband, and while waiting for his return she gave birth to her second son. In the morning, she searched for her husband, but only found his dead body. Saying to herself that her husband died on account of her, she continued on her way to her parents. | ||
+ | |||
+ | Because it had rained incessantly the whole night, the river Aciravati was in spate; so it was not possible for her to cross the river carrying both her sons. Leaving the elder boy on this side of the river, she crossed the stream with her day-old son and left him on the other bank. She then came back for the elder boy. While she was still in the middle of the river, a large hawk hovered over the younger child taking it for a piece of meat. She shouted to frighten away the bird, but it was all in vain; the child was carried away by the hawk. Meanwhile, the elder boy heard his mother shouting from the middle of the stream and thought she was calling out to him to come to her. So he entered the stream to go to his mother, and was carried away by the strong current. Thus, Patacara lost her two sons as well as her husband. | ||
+ | |||
+ | So she wept and lamented loudly, "A son is carried away by a hawk, another son is carried away by the current, my husband is also dead, bitten by a poisonous snake!" | ||
+ | |||
+ | While the Buddha was giving a discourse at the Jetavana monastery, he saw Patacara at a distance; so he willed that she should come to the congregation. The crowd seeing her coming tried to stop her, saying " | ||
+ | |||
+ | The Buddha said to her, "// | ||
+ | |||
+ | Then, Patacara became a bhikkhuni. One day, she was cleaning her feet with water from a water-pot. As she poured the water for the first time, it flowed only a short distance and disappeared; | ||
+ | |||
+ | Dann sprach der Buddha, wie folgend, in Versen: | ||
+ | |||
+ | <div verse> | ||
+ | __//Vers 113//__ Better than a hundred years in the life of a person who does not perceive the arising and the dissolving of the five aggregates (khandhas), is a day in the life of one who perceives the arising and dissolving of the five aggregates. | ||
+ | </ | ||
+ | |||
+ | At the end of the discourse, Patacara attained arahatship. | ||
+ | </ | ||
+ | |||
+ | ====== Die Geschichte von Theri Kisagotami ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing at the Jetavana monastery, thc Buddha uttered Verse ([[# | ||
+ | |||
+ | Kisagotami was the daughter of a rich man from Savatthi; she was known as Kisagotami because of her slim body. Kisagotami was married to a rich young man and a son was born to them. The boy died when he was just a toddler and Kisagotami was stricken with grief. Carrying the dead body of her son, she went about asking for medicine that would restore her son to life from everyone she happened to meet. People began to think that she had gone mad. But a wise man seeing her condition thought that he should be of some help to her. So, he said to her, "The Buddha is the person you should approach, he has the medicine you want; go to him." Thus, she went to the Buddha and asked him to give her the medicine that would restore her dead son to life. | ||
+ | |||
+ | The Buddha told her to get some mustard seeds from a house where there had been no death. Carrying her dead child in her bosom. Kisagotami went from house to house, with the request for some mustard seeds. Everyone was willing to help her, but she could not find a single house where death had not occurred. Then, she realized that hers was not the only family that had faced death and that there were more people dead than living. As soon as she realized this, her attitude towards her dead son changed; she was no longer attached to the dead body of her son. | ||
+ | |||
+ | She left the corpse in the jungle and returned to the Buddha and reported that she could find no house where death had not occurred. Then the Buddha said, "// | ||
+ | |||
+ | Soon afterwards, Kisagotami became a bhikkhuni. One day, as she was lighting the lamps she saw the flames flaring up and dying out, and suddenly she clearly perceived the arising and the perishing of beings. The Buddha, through supernormal power, saw her from his monastery, and sent forth his radiance and appeared to her in person. Kisagotami was told to continue meditating on the impermanent nature of all beings and to strive hard to realize Nibbana. | ||
+ | |||
+ | Dann sprach der Buddha, wie folgend, in Versen: | ||
+ | |||
+ | <div verse> | ||
+ | __//Vers 114//__ Better than a hundred years in the life of a person who does not perceive the Deathless (Nibbana), is a day in the life of one who perceives the Deathless (Nibbana). | ||
+ | </ | ||
+ | |||
+ | At the end of the discourse Theri Kisagotami attained arahatship. | ||
+ | </ | ||
+ | |||
+ | ====== Die Geschichte von Theri Bahuputtika ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing at the Jetavana monastery, the Buddha uttered Verse ([[# | ||
+ | |||
+ | Once in Savatthi, there lived a couple, with their seven sons and seven daughters. All the children got married and the family was doing quite well. Then, the father died and the mother kept all the property without giving anything to the children. Her sons and daughters wanted the inheritance, | ||
+ | |||
+ | After the division of the property, she first went to stay with her eldest son, but her daughter-in-law complained and said, "She has come and stayed with us, as if she has given us two shares!", | ||
+ | |||
+ | The old lady was hurt and felt bitter against her children; she left her family and became a bhikkhuni. Because she was a mother of many children she came to he known as Bahuputtika. Bahuputika realized that she became a bhikkhuni only in her old age and that she must not be negligent, but must make use of the remaining period of her life to the utmost. So, for the whole night, she meditated on the Dhamma taught by the Buddha. The Buddha seeing her from the Jetavana monastery, through supernormal power, sent forth the radiance and appeared seated in front of her. Then the Buddha said to her, "//The life of one who does not practise the Dhamma taught by me is useless, even if he were to live for a hundred years// | ||
+ | |||
+ | Dann sprach der Buddha, wie folgend, in Versen: | ||
+ | |||
+ | <div verse> | ||
+ | __//Vers 115//__ Better than a hundred years in the life of a person who does not comprehend the Noble Dhamma (// | ||
+ | </ | ||
+ | |||
+ | End of Chapter Eight: The Thousand (Sahassavagga) | ||
+ | </ | ||
+ | |||
+ | <div chapter> | ||
+ | |||
+ | <div alphalist> | ||
+ | <span hlist> [[dhp.07.bpit|⇦ Previous chapter]] | [[dhp.09.bpit|Next chapter ⇨]] </ | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ====== Notes ====== | ||
+ | <div notes> | ||
+ | <span anchor # | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
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+ | ? <span fn # | ||
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+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: kusito: an idle person; according to the Commentary, an idle person is one who passes his time only in evil thoughts. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
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+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | </ | ||
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+ | <span # | ||
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+ | <div showmore> | ||
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+ | <div f_zzecopy> | ||
+ | |||
+ | </ | ||
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+ | <div # | ||
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+ | Zitat entnommen am: | ||
+ | " | ||
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+ | <div # | ||
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+ | </ | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ---- | ||
+ | |||
+ | <div # |