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de:tipitaka:sut:kn:dhp:dhp.08.bpit [2019/09/03 09:42]
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de:tipitaka:sut:kn:dhp:dhp.08.bpit [2019/10/30 13:23] (aktuell)
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 +<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>​
  
 +====== Sahassavagga ======
 +<span hide>​Sahassavagga</​span>​
 +
 +Summary: ​
 +
 +
 +<div #h_meta>
 +
 +
 +
 +
 +<div #​h_tipitakaid>​Dhp VIII <span h_ptsid>​PTS:​ [[:​de:​tipitaka:​sltp:​Dhp_utf8#​v.100|Dhp 100-115]]</​span>​
 +
 +</​div>​
 +
 +<div #​h_doctitle>​Sahassavagga</​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.08.than|Thanissaro]] | [[de:​tipitaka:​sut:​kn:​dhp:​dhp.08.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></​span>​
 +
 +<div alphalist>​
 +<span hlist> [[dhp.07.bpit|**←** Voriges Kapitel]] | [[dhp.09.bpit|Nächstes Kapitel **→**]] </​span>​
 +
 +</​div>​
 +
 +===== Tambadathika Coraghataka Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Sahassamapi ce vācā, ​
 +anatthapadasaṃhitā;​
 +Ekaṃ atthapadaṃ seyyo, ​
 +yaṃ sutvā upasammati.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-100>​**VERS 100:​**</​span>​ 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.
 +<​cite>​Geschichte zu [[#​s-dhp-100|Dhp 100]]</​cite>​
 +</​div>​
 +
 +===== Bahiyadaruciriya Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Sahassamapi ce gāthā,
 +anatthapadasaṃhitā;​
 +Ekaṃ gāthāpadaṃ seyyo, ​
 +yaṃ sutvā upasammati.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-101>​**VERS 101:​**</​span>​ 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.
 +<​cite>​Geschichte zu [[#​s-dhp-101|Dhp 101]]</​cite>​
 +</​div>​
 +
 +===== Kundalakesitheri Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Yo ca gāthā sataṃ bhāse, ​
 +anatthapadasaṃhitā;​
 +Ekaṃ dhammapadaṃ seyyo,
 +yaṃ sutvā upasammati.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-102>​**VERS 102:​**</​span>​ 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.
 +<​cite>​Geschichte zu [[#​s-dhp-102-103|Dhp 102 & 103]]</​cite>​
 +</​div>​
 +
 +===== Kundalakesitheri Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Yo sahassaṃ sahassena, ​
 +saṅgāme mānuse jine;
 +Ekañca jeyyamattānaṃ, ​
 +sa ve saṅgāmajuttamo.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-103>​**VERS 103:​**</​span>​ A man may conquer a million men in battle, but one who conquers himself is, indeed, the greatest of conquerors.
 +<​cite>​Geschichte zu [[#​s-dhp-102-103|Dhp 102 & 103]]</​cite>​
 +</​div>​
 +
 +===== Anatthapucchakabrahmana Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +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.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-104-105>​**VERS 104-105:​**</​span>​ 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.
 +<​cite>​Geschichte zu [[#​s-dhp-104-105|Dhp 104 & 105]]</​cite>​
 +</​div>​
 +
 +===== Sariputtattherassa Matula Brahmana Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Māse māse sahassena<​span notetag #​fnt-2>​([[#​fn-2|2]])</​span>,​
 +yo yajetha sataṃ samaṃ;
 +Ekañca bhāvitattānaṃ, ​
 +muhuttamapi pūjaye;
 +Sāyeva pūjanā seyyo, ​
 +yañce vassasataṃ hutaṃ.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-106>​**VERS 106:​**</​span>​ Monat für Monat, mag man Opfergaben (an gewöhnliche Leute) in einem Wert von tausend //​Kahapanas//​ tun, doch wenn an nur für einen Moment einem Bhikkhu, der Einsichtsentwicklung ausgeübt hat, Ehre erweißt, st diese Ehrerweisung wahrlich besser, als einhunder Jahre Darbietungen (an gewöhnliche Leute) zu tun.
 +<​cite>​Geschichte zu [[#​s-dhp-106|Dhp 106]]</​cite>​
 +</​div>​
 +
 +===== Sariputtattherassa bhagineyya Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Yo ca vassasataṃ jantu, ​
 +aggiṃ paricare vane;
 +Ekañca bhāvitattānaṃ, ​
 +muhuttamapi pūjaye;
 +Sāyeva pūjanā seyyo, ​
 +yañce vassasataṃ hutaṃ.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-107>​**VERS 107:​**</​span>​ For a hundred years, a man may tend the sacred fire in the forest: yet if, only for a moment, one pays homage to a bhikkhu who has practised Insight Development,​ this homage is, indeed, better than a hundred years of making sacrifices (in fire-worship).
 +<​cite>​Geschichte zu [[#​s-dhp-107|Dhp 107]]</​cite>​
 +</​div>​
 +
 +===== Sariputtattherassa sahayaka brahmana Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Yaṃ kiñci yiṭṭhaṃ va hutaṃ va loke, 
 +saṃvaccharaṃ yajetha puññapekkho;​
 +Sabbampi taṃ na catubhāgameti, ​
 +abhivādanā ujjugatesu seyyo.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-108>​**VERS 108:​**</​span>​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,​ man erlangt.
 +<​cite>​Geschichte zu [[#​s-dhp-108|Dhp 108]]</​cite>​
 +</​div>​
 +
 +===== Ayuvaddhanakumara Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Abhivādanasīlissa, ​
 +niccaṃ vuḍḍhāpacāyino;​
 +Cattāro dhammā vaḍḍhanti, ​
 +āyu vaṇṇo sukhaṃ balaṃ.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-109>​**VERS 109:​**</​span>​ Für jemanden, der stets jene die älter und tugendhafter sind respektiert und ehrt, werden damit vier Nutzen, Langlebigkeit,​ Schönheit, Wohl und Kraft, sich mehren.
 +<​cite>​Geschichte zu [[#​s-dhp-109|Dhp 109]]</​cite>​
 +</​div>​
 +
 +===== Samkiccasamanera Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Yo ca vassasataṃ jīve, ​
 +dussīlo asamāhito;
 +Ekāhaṃ jīvitaṃ seyyo, ​
 +sīlavantassa jhāyino.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-110>​**VERS 110:​**</​span>​ 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.
 +<​cite>​Geschichte zu [[#​s-dhp-110|Dhp 110]]</​cite>​
 +</​div>​
 +
 +===== Khanu Kondannatthera Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Yo ca vassasataṃ jīve, ​
 +duppañño asamāhito;
 +Ekāhaṃ jīvitaṃ seyyo, ​
 +paññavantassa jhāyino.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-111>​**VERS 111:​**</​span>​ 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.
 +<​cite>​Geschichte zu [[#​s-dhp-111|Dhp 111]]</​cite>​
 +</​div>​
 +
 +===== Sappadasatthera Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Yo ca vassasataṃ jīve, ​
 +kusīto<​span notetag #​fnt-4>​([[#​fn-4|4]])</​span>​ hīnavīriyo;​
 +Ekāhaṃ jīvitaṃ seyyo, ​
 +vīriyamārabhato daḷhaṃ.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-112>​**VERS 112:​**</​span>​ 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).
 +<​cite>​Geschichte zu [[#​s-dhp-112|Dhp 112]]</​cite>​
 +</​div>​
 +
 +===== Patacaratheri Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Yo ca vassasataṃ jīve, ​
 +apassaṃ udayabbayaṃ<​span notetag #​fnt-5>​([[#​fn-5|5]])</​span>;​
 +Ekāhaṃ jīvitaṃ seyyo, ​
 +passato udayabbayaṃ.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-113>​**VERS 113:​**</​span>​ 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.
 +<​cite>​Geschichte zu [[#​s-dhp-113|Dhp 113]]</​cite>​
 +</​div>​
 +
 +===== Kisagotami Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Yo ca vassasataṃ jīve, ​
 +apassaṃ amataṃ padaṃ;
 +Ekāhaṃ jīvitaṃ seyyo, ​
 +passato amataṃ padaṃ.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-114>​**VERS 114:​**</​span>​ 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//​).
 +<​cite>​Geschichte zu [[#​s-dhp-114|Dhp 114]]</​cite>​
 +</​div>​
 +
 +===== Bahuputtikattheri Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Yo ca vassasataṃ jīve, ​
 +apassaṃ dhammamuttamaṃ<​span notetag #​fnt-6>​([[#​fn-6|6]])</​span>​
 +Ekāhaṃ jīvitaṃ seyyo, ​
 +passato dhammamuttamaṃ.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-115>​**VERS 115:​**</​span>​ Better than a hundred years in the life of a person who does not comprehend the Noble Dhamma (//​Dhammamuttamam//​),​ is a day in the life of one who comprehends the Noble Dhamma.
 +<​cite>​Geschichte zu [[#​s-dhp-115|Dhp 115]]</​cite>​
 +</​div>​
 +
 +<div chapter>
 +
 +<div alphalist>​
 +<span hlist> [[dhp.07.bpit_en|**←** Previous chapter]] | [[dhp.09.bpit_en|Next chapter **→**]] </​span>​
 +
 +</​div>​
 +</​div>​
 +
 +====== Die Geschichte von Tambadathika ======
 +<div chapter>
 +<span anchor #​s-dhp-100></​span>​
 +
 +Während im Jetavana Kloster verweilend, sprach der Buddha Vers ([[#​dhp-100|100]]) dieses Buches, im Bezug auf Tambadathika,​ den Schafrichter der Diebe, aus.
 +
 +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,​ stand Thera Sariputta, welcher gerade von seiner nachhaltigen Vertiefung in Konzentration (//​Jhāna-Samāpatti//​) aufgekommen war, um Almosen an seinem Tor. Den Thera sehend, dachte sich Tambadathika:​ "Mein ganzes Leben habe ich Diebe hingerichtet,​ nun mag ich diese Speise dem Thera darbieten."​ So lud er Thera Sariputta ein hereinzukommen und bot die Reisschleimsuppe respektvoll dar.
 +
 +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 //​Anuloma-Ñāṇa//​. Nach der Lehrrede begleitete Tambadathika Thera Sariputta für ein Stück und ging dann zurück nach Hause. Auf seinem Weg nach Hause, trampelte ihm eine Kuh (eigentlich ein Demon in der Verkleidung einer Kuh) zu Tode.
 +
 +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, //​Anuloma-Ñāṇa//<​span notetag #​fnt-1>​([[#​fn-1|1]])</​span>​ erlangte, in der Tusita-Deva-Welt wiedergeboren wurde. Die Bhikkhus wunderten sich, wie so ein Übeltuer solch großen Nutzen, nach einmaligem Hören des Dhammas, haben konnte. Zu ihnen sagte der Buddha, daß der Umfang einer Lehrrede nicht von Konsequenz seie, und ein einziges sinnvolles Wort kann sehr viel Nutzen bringen.
 +
 +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.
 +</​div>​
 +</​div>​
 +
 +====== Die Geschichte von Bahiyadaruciriya ======
 +<div chapter>
 +<span anchor #​s-dhp-101></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verse ([[#​dhp-101|101]]) of this book, with reference to Bahiyadaruciriya.
 +
 +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,​ you are not an arahat yet, and what is more, you do not have the qualities that make one an arahat."​ Bahiya looked up at Mahabrahma and said, "Yes, I must admit that I am not an arahat, as you have said. I now realize that I have done a great wrong. But is there anyone else in this world now who is an arahat?"​ Mahabrahma then told him that there lived in Savatthi Gotama Buddha, an arahat, who was perfectly self-enlightened.
 +
 +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, "​Venerable Sir, one cannot know the danger to your life or to my life, so please talk to me about the Dhamma."​ The Buddha knew that Bahiya had made the journey of one hundred and twenty yojanas in one night, and also that he was overwhelmed with joy at seeing the Buddha. That was why the Buddha did not want to talk about the Dhamma immediately but wanted him to calm down to enable him to take in the Dhamma properly. Still, Bahiya persistently pleaded. So, while standing on the road, the Buddha said to Bahiya, "//​Bahiya,​ when you see an object, be conscious of just the visible object; when you hear a sound, be conscious of just the sound; when you smell or taste or touch something, be conscious of just the smell, the taste or the touch; and when you think of anything, be conscious of just the mind-object//​."​
 +
 +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 (//​abhinna//​),​ Bahiya was the fastest, the best (//​Etadaggam//​). The bhikkhus were puzzled by the statement made by the Buddha and they asked him why and when Bahiya became an arahat. To this, the Buddha replied, "//​Bahiya attained arahatship while he listened to my instructions given to him on the road when we were on the alms-round//​."​ The bhikkhus wondered how one could attain arahatship after listening to just a few sentences of the Dhamma. So, the Buddha told them that the number of words or the length of a speech did not matter if it was beneficial to someone.
 +
 +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. ​
 +</​div>​
 +</​div>​
 +
 +====== Die Geschichte von Theri Kundalakesi ======
 +<div chapter>
 +<span anchor #​s-dhp-102-103></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verses ([[#​dhp-102|102]]) and [[#​dhp-103|103]] of this book, with reference to Theri Kundalakesi.
 +
 +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,​ the thief revealed that he intended to kill her and take her jewels. She pleaded with him to take her jewels, but to spare her life, but it was of no avail. She then realized that if she did not get rid of her husband, there would be no way of escape for her. She felt she must be cautious and crafty. So she said to her husband that as they would be together only for a few moments more, she wanted to pay respect to him for the last time. So saying, and going round the man respectfully,​ she pushed him off the crag, taking him unaware.
 +
 +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 //​Paribbajikas//​ (female wandering ascetics) and she herself became a //​Paribbajikas//​. The //​Paribbajikas//​ taught her all their one thousand problems in sophistry; being intelligent she mastered all of them within a short time. Then her teachers told her to go out into the world and if she should find somebody who could answer all her questions, to become a pupil to him. Kundalakesi went throughout the length and breadth of //​Jambudipa//,​ openly challenging everyone else to compete with her. Accordingly,​ she came to be known as "//​Jambukaparibbajika//​."​
 +
 +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//​)."​ Kundalakesi could not answer, so she asked Thera Sariputta to teach her the answer to the question. Thera Sariputta replied that she should first become abhikkhuni; so she became a bhikkhuni, by the name of Theri Kundalakesi. Within a few days, she became an arahat.
 +
 +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?"​ They also added that this lady had fought and won a victory over her husband, who was a thief, before she became a paribbajika.
 +
 +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>​
 +
 +<div verse>
 +__//Vers 103//__ A man may conquer a million men in battle, but one who conquers himself is, indeed, the greatest of conquerors.
 +</​div>​
 +</​div>​
 +
 +<span anchor #​verse-104-105></​span>​**104-105.** Self-conquest is far better than the conquest of others. Not even a god, an angel, Mara or Brahma can turn into defeat the victory of a person who is self-subdued and ever restrained in conduct.<​span notetag #​fnt-12>​([[dhp.intro.budd_en#​fn-12|12]])</​span>​
 +
 +====== Die Geschichte von the Brahmin Anatthapucchaka ======
 +<div chapter>
 +<span anchor #​s-dhp-104-105></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verses (104) and (105) of this book, with reference to Anatthapucchaka,​ a brahmin. ([[#​dhp-104-105|104]]) und ([[#​dhp-104-105|105]])...TEXT
 +
 +On one occasion, a Brahmin by the name of Anatthapucchaka came to the Buddha and said to him, "​Venerable Sir, I think that you know only the practices that are beneficial and not the practices that are unbeneficial."​ To him, the Buddha answered that he also knew the practices which were unbeneficial and harmful. Then the Buddha enumerated six practices which cause dissipation of wealth; they are: (1) sleeping until the sun has risen, (2) habitual idleness, (3) cruelty, (4) indulgence in intoxicants which causes drunkenness and negligence, (5) sauntering alone in streets at unearthly hours, and (6) sexual misconduct.
 +
 +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. ​
 +</​div>​
 +</​div>​
 +
 +====== Die Geschichte von Thera Sariputtas Onkel ======
 +<div chapter>
 +<span anchor #​s-dhp-106></​span>​
 +
 +Wahrend im Veluvana-Kloster verweilend, sprach der Buddha Vers
 + ​([[#​dhp-106|106]]) diese Buches, im Bezug auf einen Brahmanen, welcher Onkel mütterlicher Seits, von Thera Sariputta war, aus:
 +
 +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 //​Kahapanas//​ , jeden Monat, den Nigantha-Asketen darbietet, in der Hoffnung in seiner nächsten Existenz in die Brahma-Welt zu gelangen. Thera Sariputta erklärte ihm dann, daß seine Lehrer ihm falsche Hoffnungen machen, und diese selbst den Weg in die Brahma-Welt nicht kennen. So sprechend, nahm er seinen Onkel, den Brahmanen, mit zu Buddha und bat den Buddha das Dhamma darzulegen, welches einen mit Sicherheit in die Brahmawelt bringen würde.
 +
 +Der Buddha sprach zum Brahmanen: "//​Brahmane,​ eine Gabe von einem Löffel an Almosenspeiße an einen Bhikkhu, würde besser sein als Eure nunmehriges Darbieten von tausend Kahapanas an Eure Lehrer.//"​
 +
 +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 //​Kahapanas//​ tun, doch wenn an nur für einen Moment einem Bhikkhu, der Einsichtsentwicklung ausgeübt hat, Ehre erweißt, st diese Ehrerweisung wahrlich besser, als einhunder Jahre Darbietungen (an gewöhnliche Leute) zu tun.
 +</​div>​
 +
 +Am Ende der Lehrrede, erlangte der Brahmane, der Thera Sariputtas Onkel, mütterlicher Seits, war, Sotapatti-Fruchtung.
 +</​div>​
 +
 +====== Die Geschichte von Thera Sariputtas Neffen ======
 +<div chapter>
 +<span anchor #​s-dhp-107></​span>​
 +
 +Während im Kloster Veluvana verweilend, sprach der Buddha Vers ([[#​dhp-107|107]]) dieses Buches, im Bezug auf des Thera Sariputtas Neffen, aus.
 +
 +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,​ jedes Monat, geopfert hat, hoffend, in seiner nächsten Existenz in die Brahma-Welt zu kommen. Thera Sariputta erklärte ihm sodann, daß ihm seine Lehrer falsche Hoffnungen gab, und das dieses selbst den Weg in die Brahma-Welten nicht kannten.
 +
 +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: "//​Junger Brahmane, einem Bhikkhu für einen Moment Ehre zu erweisen, wäre bei weiten besser als Opferdarbietungen in Feuerverehrungen für hundert Jahre zu tun.//"​
 +
 +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.
 +</​div>​
 +
 +Mit dem Ende der Lehrrede erlangte der Brahmane, welcher Thera Sariputtas Neffe war, Sotapatti-Fruchtung.
 +</​div>​
 +
 +====== Die Geschichte von Thera Sariputtas Freund ======
 +<div chapter>
 +<span anchor #​s-dhp-108></​span>​
 +
 +Während im Kloster Veluvana verweilend, sprach der Buddha Vers ([[#​dhp-108|108]]) dieses Buches, im Bezug auf einen Freund des Thera Sariputtas, aus.
 +
 +Zu einer Begebenheit frage Thera Sariputta seinen Freund, einen Brahmanen, ob er irgendwelche verdienstvolle Handlungen tut, und er erwiderte, daß er aufopfernde Darbietungen,​ im großen Ausmaß getan habe, in der Hoffnung, in seiner nächsten Existenz in die Brahma-Welt zu gelangen. Thera Sariputta erklärte ihm sodann, daß ihm seine Lehrer falsche Hoffnungen gab, und das dieses selbst den Weg in die Brahma-Welten nicht kannten.
 +
 +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: "//​Junger Brahmane, die Noblen (Ariyas) nur für einen Moment zu ehren, wäre bei weiten besser als Opferdardietungen,​ groß und klein, ein ganzes Jahr hindurch, zu tun.//"​
 +
 +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,​ man erlangt.
 +</​div>​
 +
 +Mit dem Ende der Lehrrede erlangte der Brahmane, welcher Thera Sariputtas Neffe war, Sotapatti-Fruchtung.
 +</​div>​
 +
 +====== Die Geschichte von Ayuvaddhanakumara ======
 +<div chapter>
 +<span anchor #​s-dhp-109></​span>​
 +
 +Während in einem Dorfkloster nahe Dighalanghika verweilend, sprach der Buddha Vers ([[#​dhp-109|109]]) dieses Buches, mit Bezug zu Ayuvaddhanakumara,​ aus:
 +
 +Einst wahren da zwei Einsiedler, dies sich gemeinsam in der religiösen Enthaltsamkeit (//​tapacaranam//​),​ für achtundvierzig Jahre festgelegt hatten. Später ließ einer der beiden das Einsiedlerleben zurück, und heiratete. Nachdem ein Sohn geboren wurde, besuchte die Familie den alten Einsiedler, um ihm Würdigung zu zollen. Zu den Eltern sagte der Einsiedler: "​Möget Ihr lange leben",​ aber er sprach nichts zu dem Kind. Die Eltern waren verstört, und fragten den Einsiedler nach dem Grund seines Schweigens. Der Einsieder erzählte, daß das Kind nur mehr für drei weitere Tage leben würde, und er nicht wisse, wie sein Tod abzuwenden wäre, doch das der Buddha möglicher Weise wisse, wie dies zu tun wäre.
 +
 +So brachten die Eltern das Kind zum Buddha. Nachdem sie ihre Ehrbietung gegenüber dem Buddha erwiesen hatten, sagte auch dieser: "​Möget Ihr lange leben",​ nur zu den Eltern und nicht zum Kind. Der Buddha sah ebenfalls den bevorstehenden Tod des Kindes voraus. Um von seinem Tod abzuhalten, wurde den Eltern gesagt, ein Pavillon im Eingangsbereich zu errichten, und das Kind auf eine Couch im Pavillon zu setzen. Dann wurden Bhikkhus dort hingesandt, um die //​Parittas//<​span notetag #​fnt-3>​([[#​fn-3|3]])</​span>​ für sieben Tage zu rezitieren. Am siebenten Tag, kam der Buddha selbst zum Pavillon. Devas, von überall aus dem Universum, kamen ebenfalls herbei. Zu dieser Zeit war das Monster Avaruddhaka am Eingang, auf eine Gelegenheit wartend, daß Kind wegzuschnappen. Aber als mehr mächtige Devas kamen, mußte das Monster zurücktreten,​ um Weg frei zu machen, sodaß er an einem Platz stand, der zwei Yojanas vom Kind entfernt war. Die ganze Nacht hindurch erfolgte die Rezitation von Parittas, und schützten so das Kind. Am nächsten Tag wurde das Kind von der Couch genommen, und dazu gebracht, dem Buddha respekt zu erweisen. Dieses Mal sprach der Buddha: "​Mögest du lange leben",​ zu dem Kind. Als gefragt, wie lange das Kind leben werde, erwiderte der Buddha, daß es bis ins Alter von Einhundertundzwanzig Jahre leben wird. So wurde das Kind Ayuvaddhana benannt.
 +
 +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?",​ und der Buddha antwortete: "//​Durch das Respektieren und Ehren der Eltern, und jener, die weise und tugendhaft sind, würde man nicht nur Langlebigkeit,​ sondern auch Schönheit, Wohl und Kraft gewinnen.//"​
 +
 +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,​ Schönheit, Wohl und Kraft, sich mehren.
 +</​div>​
 +
 +Mit dem Ende der Lehrrede erlangten Ayuvaddhana,​ und seine fünfhundert Gefährten, Sotapatti-Fruchtung.
 +</​div>​
 +
 +====== Die Geschichte von Samanera Samkicca ======
 +<div chapter>
 +<span anchor #​s-dhp-110></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verse ([[#​dhp-110|110]]) of this book, with reference to Samanera Samkicca.
 +
 +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;​ they repented and asked permission from Samkicca to become bhikkhus. He complied with their request.
 +
 +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, "//​Bhikkhus,​ if you rob or steal and commit all sorts of evil deeds, your life would be useless, even if you were to live a hundred years. Living a virtuous life even for a single day is much better than a hundred years of a life of depravity//​."​
 +
 +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. ​
 +</​div>​
 +
 +At the end of the discourse, the five hundred bhikkhus attained arahatship.
 +</​div>​
 +
 +====== Die Geschichte von Khanu-Kondanna ======
 +<div chapter>
 +<span anchor #​s-dhp-111></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verse ([[#​dhp-111|111]]) of this book, with reference to Khanu Kondanna.
 +
 +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"​ (tree-stump 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. ​
 +</​div>​
 +</​div>​
 +
 +====== Die Geschichte von Thera Sappadasa ======
 +<div chapter>
 +<span anchor #​s-dhp-112></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verse ([[#​dhp-112|112]]) of this book, with reference to Thera Sappadasa.
 +
 +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 (//​sukha//​). Then detaching himself from piti, he directed his mind to the development of Insight Knowledge and soon attained arahatship, and he returned to the monastery.
 +
 +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."​ The bhikkhus did not believe him; so they went to the Buddha and asked. "​Venerable Sir, this bhikkhu claims, that he has attained arahatship as he was putting the knife to his throat to kill himself. Is it possible to attain Arahatta Magga within such a short time?" To them the Buddha said, "//​Bhikkhus! Yes, it is possible; for one who is zealous and strenuous in the practice of Tranquillity and Insight Development,​ arahatship can be gained in an instant. As the bhikkhu walks in meditation, he can attain arahatship even before his raised foot touches the ground//​."​
 +
 +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). ​
 +</​div>​
 +</​div>​
 +
 +====== Die Geschichte von Theri Patacara ======
 +<div chapter>
 +<span anchor #​s-dhp-113></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verse ([[#​dhp-113|113]]) of this book, with reference to Patacara.
 +
 +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!"​ Then, she saw a man from Savatthi and she tearfully asked after her parents. The man replied that due to a violent storm in Savatthi the previous night, the house of her parents had fallen down and that both her parents together with her three brothers, had died, and had been cremated on one funeral pyre. On hearing this tragic news, Patacara went stark mad. She did not even notice that her clothes had fallen off from her and that she was half-naked. She went about the streets, shouting out her woes.
 +
 +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 "​Don'​t let the mad woman come in." But the Buddha told them not to prevent her coming in. When Patacara was close enough to hear him, he told her to be careful and to keep calm. Then, she realized that she did not have her skirt on and shamefacedly sat down. Someone gave her a piece of cloth and she wrapped herself up in it. She then told the Buddha how she had lost her sons, her husband, her brothers and her parents.
 +
 +The Buddha said to her, "//​Patacara,​ have no fear; you have now come to one who can protect you and guide you. Throughout this round of existences (samsara), the amount of tears you have shed on account of the death of your sons, husbands, parents and brothers is voluminous; it is even more than the waters of the four oceans//​."​ Thus the Buddha expounded to her the //​Anamatagga Sutta//, which dealt with countless existences, and she felt relieved. Then, the Buddha added that one should not think too much about those who were gone, but that one should purify oneself and strive to realize Nibbana. On hearing this exhortation from the Buddha, Patacara attained Sotapatti Fruition.
 +
 +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;​ then she poured for the second time and the water went a little farther, but the water she poured for the third time went the farthest. As she looked at the flow and the disappearance of water poured cut successively for three times, she came to perceive clearly the three stages in the life of beings. The Buddha seeing her through supernormal power from the Jetavana monastery sent forth his radiance and appeared to her in person. He then said to her, "//​Patacara,​ you are now on the right track, and you now have the true perception of the aggregates (khandhas). One who does not perceive the impermanence,​ unsatisfactoriness and insubstantiality of the aggregates is useless, even if he were to live for a hundred years//.
 +
 +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. ​
 +</​div>​
 +
 +At the end of the discourse, Patacara attained arahatship.
 +</​div>​
 +
 +====== Die Geschichte von Theri Kisagotami ======
 +<div chapter>
 +<span anchor #​s-dhp-114></​span>​
 +
 +While residing at the Jetavana monastery, thc Buddha uttered Verse ([[#​dhp-114|114]]) of this book, with reference to Kisagotami.
 +
 +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, "//​Gotami,​ you thought that you were the only one who had lost a son. As you have now realized, death comes to all beings; before their desires are satiated death takes them away//​."​ On hearing this, Kisagotami fully realized the impermanence,​ unsatisfactoriness and insubstantiality of the aggregates and attained Sotapatti Fruition.
 +
 +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). ​
 +</​div>​
 +
 +At the end of the discourse Theri Kisagotami attained arahatship.
 +</​div>​
 +
 +====== Die Geschichte von Theri Bahuputtika ======
 +<div chapter>
 +<span anchor #​s-dhp-115></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verse ([[#​dhp-115|115]]) of this book, with reference to Bahuputtika,​ a mother of many children.
 +
 +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,​ so they said, to their mother, "What benefit do we get from our property? Can't we make it multiply? Can't we look after our mother?"​ They said such things again and again so their mother thought that her children would look after her, and she finally divided up the property without leaving anything for herself.
 +
 +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!",​ and such other things. So, Bahuputtika went to stay with her second son, and the same things were said. Thus, she went from one son to another, from one daughter to the next; but none of them was willing to take her on for a long stretch of time and none paid her due respect.
 +
 +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 (//​Dhammamuttamam//​),​ is a day in the life of one who comprehends the Noble Dhamma. ​
 +</​div>​
 +
 +End of Chapter Eight: The Thousand (Sahassavagga)
 +</​div>​
 +
 +<div chapter>
 +
 +<div alphalist>​
 +<span hlist> [[dhp.07.bpit|**←** Previous chapter]] | [[dhp.09.bpit|Next chapter **→**]] </​span>​
 +
 +</​div>​
 +</​div>​
 +
 +====== Notes ======
 +<div notes>
 +<span anchor #​notes></​span>​
 +
 +<dl>
 +
 +  ? <span fn #​fn-1>​[[#​fnt-1|1]]</​span>​.
 +  :: //​Anuloma-Ñāṇa//:​ Vipassana-Einsicht,​ welche dem Yogi den Nāmarūpa- Ablauf völlig gerichtet für Magga-Einsicht bereitet.
 +
 +  ? <span fn #​fn-2>​[[#​fnt-2|2]]</​span>​.
 +  :: //​sahassa//:​ one thousand; in this context, one thousand kahapanas. A kahapana coin can be in copper, silver or gold.
 +
 +  ? <span fn #​fn-3>​[[#​fnt-3|3]]</​span>​.
 +  :: //​Parittas//:​ religiöse Verse, die üblicher Weise zum Schutz vor verletzenden Einflüssen rezitiert werden.
 +
 +  ? <span fn #​fn-4>​[[#​fnt-4|4]]</​span>​.
 +  :: kusito: an idle person; according to the Commentary, an idle person is one who passes his time only in evil thoughts.
 +
 +  ? <span fn #​fn-5>​[[#​fnt-5|5]]</​span>​.
 +  :: //​Udayabbayam//:​ the arising and the dissolving of the five aggregates (khandhas). Udayabbayanana is the knowledge acquired through Insight Development Practice, indicating the impermanent characteristics of the five aggregates.
 +
 +  ? <span fn #​fn-6>​[[#​fnt-6|6]]</​span>​.
 +  :: //​dhammamuttamam//:​ the Noble Dhamma or the Highest Dhamma (the Nine Transcendentals). The Nine Transcendentals are: four Maggas, four Phalas and Nibbana.
 +
 +</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: sj, 11. August 2017.<​!--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}}]]2014-2017.</​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): "​Sahassavagga"​ (Dhp VIII), übersetzt aus dem Pali von Daw Mya Tin (Editorial Committee, Burma Tipitaka Association). //Zugang zur Einsicht//, 28. Mai 2015, [[http://​www.zugangzureinsicht.org/​html/​tipitaka/​kn/​dhp/​dhp.08.bpit.html|http://​www.zugangzureinsicht.org/​html/​tipitaka/​kn/​dhp/​dhp.08.bpit.html]] . 
 + Zitat entnommen am: 
 +"​date"</​div>​
 +
 +<div #​f_alt-formats>​****</​div>​
 +
 +</​div>​
 +</​div>​
 +</​div>​
 +
 +----
 +
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