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+ | <div center round todo 60%> | ||
+ | ====== Papavagga ====== | ||
+ | <span hide> | ||
+ | |||
+ | Summary: | ||
+ | |||
+ | |||
+ | <div #h_meta> | ||
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+ | <div # | ||
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+ | </ | ||
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+ | <div # | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div navigation></ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <span # | ||
+ | |||
+ | <div alphalist> | ||
+ | <span hlist> [[dhp.08.bpit|**←** Voriges Kapitel]] | [[dhp.10.bpit|Nächstes Kapitel **→**]] </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ===== Culekasataka Vatthu ===== | ||
+ | |||
+ | <span # | ||
+ | |||
+ | <div freeverse> | ||
+ | | ||
+ | | ||
+ | Dandhañhi karoto puññaṃ, | ||
+ | pāpasmiṃ ramatī mano. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Seyyasakatthera Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Pāpañce puriso kayirā, | ||
+ | na naṃ kayirā punappunaṃ; | ||
+ | Na tamhi chandaṃ kayirātha, | ||
+ | dukkho pāpassa uccayo. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ===== Lajadevadhita Vatthu ===== | ||
+ | |||
+ | <span # | ||
+ | |||
+ | <div freeverse> | ||
+ | Puññañce puriso kayirā, | ||
+ | kayirā naṃ punappunaṃ; | ||
+ | Tamhi chandaṃ kayirātha, | ||
+ | sukho puññassa uccayo. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ===== Anathapindikasetthi Vatthu ===== | ||
+ | |||
+ | <span # | ||
+ | |||
+ | <div freeverse> | ||
+ | Pāpopi passati bhadraṃ, | ||
+ | yāva pāpaṃ na paccati; | ||
+ | Yadā ca paccati pāpaṃ, | ||
+ | atha pāpo pāpāni passati. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Anathapindikasetthi Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Bhadropi passati pāpaṃ, | ||
+ | yāva bhadraṃ na paccati; | ||
+ | Yadā ca paccati bhadraṃ, | ||
+ | atha bhadro bhadrāni passati. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Asannataparikkhara Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Māvamaññetha pāpassa, | ||
+ | na mantaṃ āgamissati; | ||
+ | Udabindunipātena, | ||
+ | udakumbhopi pūrati; | ||
+ | Bālo pūrati pāpassa, | ||
+ | thokaṃ thokampi ācinaṃ. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Bilalapadakasetthi Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Māvamaññetha puññassa, | ||
+ | na mantaṃ āgamissati; | ||
+ | Udabindunipātena, | ||
+ | udakumbhopi pūrati; | ||
+ | Dhīro pūrati puññassa, | ||
+ | thokaṃ thokampi ācinaṃ. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Mahadhanavanija Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Vāṇijova bhayaṃ maggaṃ, | ||
+ | appasattho mahaddhano; | ||
+ | Visaṃ jīvitukāmova, | ||
+ | pāpāni parivajjaye. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Kukkutamittanesada Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Pāṇimhi ce vaṇo nāssa, | ||
+ | hareyya pāṇinā visaṃ; | ||
+ | Nābbaṇaṃ visamanveti, | ||
+ | natthi pāpaṃ akubbato. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Kokasunakhaluddaka Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | |||
+ | |||
+ | Yo appaduṭṭhassa narassa< | ||
+ | suddhassa posassa< | ||
+ | Tameva bālaṃ pacceti pāpaṃ, | ||
+ | sukhumo rajo paṭivātaṃva khitto. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Manikarakulupaka Tissatthera Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Gabbhameke uppajjanti< | ||
+ | nirayaṃ pāpakammino; | ||
+ | Saggaṃ sugatino yanti, | ||
+ | parinibbanti anāsavā< | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Tayojana Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Na antalikkhe na samuddamajjhe, | ||
+ | na pabbatānaṃ vivaraṃ pavissa; | ||
+ | Na vijjatī so jagatippadeso, | ||
+ | yatthaṭṭhito mucceyya pāpakammā. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Suppabuddhasakya Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Na antalikkhe na samuddamajjhe, | ||
+ | na pabbatānaṃ vivaraṃ pavissa; | ||
+ | Na vijjatī so jagatippadeso, | ||
+ | yatthaṭṭhitaṃ nappasaheyya maccu. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div chapter> | ||
+ | |||
+ | <div alphalist> | ||
+ | <span hlist> [[dhp.08.bpit|**←** Previous chapter]] | [[dhp.10.bpit|Next chapter **→**]] </ | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ====== The Story of Culekasataka ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing at the Jetavana monastery, the Buddha uttered Verse ([[# | ||
+ | |||
+ | There was once a brahmin couple in Savatthi, who had only one outer garment between the two of them. Because of this they were also known as Ekasataka. As they had only one outer garment, both of them could not go out at the same time. So, the wife would go to listen to the discourse given by the Buddha during the day and the husband would go at night. One night, as the brahmin listened to the Buddha, his whole body came to be suffused with delightful satisfaction and he felt a strong desire to offer the outer garment he was wearing to the Buddha. But he realized that if he were to give away the only outer garment he had, there would be none left for him and his wife. So he wavered and hesitated. Thus, the first and the second watches of the night passed. Came the third watch and he said to himself, "If I am so miserly and hesitant, I will not be able to avoid falling to the four Lower Worlds (apayas); I shall now offer my outer garment to the Buddha." | ||
+ | |||
+ | King Pasenadi of Kosala, who was among the audience, heard those words and ordered a courtier to investigate. Learning about the brahmin' | ||
+ | |||
+ | Then, thinking again commented that the brahmin had truly performed a very difficult task and so must be rewarded fittingly. The king sent a messenger to the palace to bring two pieces of velvet cloth, each of which was worth one hundred thousand, and gave them to the brahmin. The brahmin made those two pieces of valuable cloth into two canopies and kept one in the Perfumed Chamber where the Buddha slept and the other in his own house above the place where a bhikkhu was regularly offered alms-food. When the king next went to Jatavana monastery to pay homage to the Buddha, he saw the velvet canopy and recognized it as the offering made by the brahmin and he was very pleased. This time he made a reward of seven kinds in fours (sabbacatukka), | ||
+ | |||
+ | When the bhikkhus heard about this, they asked the Buddha, "How is it that, in the case of this brahmin, a good deed done at present bears fruit immediately?" | ||
+ | |||
+ | Then the Buddha spoke in verse as follows: | ||
+ | |||
+ | <div verse> | ||
+ | __//Verse 116//__ One should make haste in doing good deeds; one should restrain one's mind from evil; for the mind of one who is slow in doing good tends to take delight in doing evil. | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ====== The Story of Thera Seyyasaka ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing at the Jetavana monastery, the Buddha uttered Verse ([[# | ||
+ | |||
+ | Once there was a thera by the name of Seyyasaka, who was in the habit of masturbating. When the Buddha heard about this, he rebuked the thera for doing something that would lead one farther away from the attainment of Magga and Phala. At the same time, the Buddha laid down the discipline prohibiting such indulgence in sexual pleasures, i.e., Samghadisesa Apatti, offences which require penance and suspension from the Order. Then, the Buddha added, "// | ||
+ | |||
+ | Then the Buddha spoke in verse as follows: | ||
+ | |||
+ | <div verse> | ||
+ | __//Verse 117//__ If a man does evil, he should not do it again and again; he should not take delight in it; the accumulation of evil leads to dukkha. | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | |||
+ | </ | ||
+ | |||
+ | <span # | ||
+ | |||
+ | ====== Die Geschichte von Lajadevadhita ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | Während er sich im Jetavana-Kloster aufhielt, sprach der Buddha den Vers ([[# | ||
+ | |||
+ | Zu einer Zeit hielt sich Thera Mahakassapa in der Pippali-Höhle auf und verweilte in anhaltender Sammlung in Konzentration (samapatti) für sieben Tage. Bald, nachdem er aus dem samapatti ausgetreten war, mit dem Wunsch, jemandem eine Gelegenheit zu geben, etwas einem gerade aus dem samapatti ausgetretenen Thera darzubieten, | ||
+ | |||
+ | Laja erkannte, dass sie in Tavatimsa wiedergeboren wurde, weil sie Thera Mahakassapa gebratenen Mais dargeboten hatte, und fühlte sehr viel Dankbarkeit für ihn. Sie beschloss, dass sie weiterhin dem Thera Dienste einige erbringen sollte, um ihr Glück anhaltender zu machen. Also ging sie jeden Morgen zum Kloster des Thera, fegte das Gelände, füllte die Wasserschüsseln und tat andere Dienste. Zuerst dachte der Thera, dass junge Samaneras diese Dienste getan hätten; aber eines Tages fand er heraus, dass eine weibliche Deva jene Dienste geleistet hatte. Also wies er sie an, nicht mehr ins Kloster zu kommen, da die Leute zu reden anfangen könnten, wenn sie weiter zum Kloster käme. Lajadevadhita war sehr bestürzt; sie bettelte den Thera an und weinte, "Bitte zerstören Sie nicht meine Reichtümer, | ||
+ | |||
+ | Dann sprach der Buddha in Versen wie folgt: | ||
+ | |||
+ | <div verse> | ||
+ | __//Vers 118//__ Wenn ein Mann tut, was gut ist, sollte er es wieder und wieder tun; er sollte sich daran erfreuen; die Ansammlung von Verdiensten führt zu Glücklichsein. | ||
+ | </ | ||
+ | |||
+ | Am Ende dieser Lehrrede erlangte Lajadevadhita Sotapatti-Verwirklichung. | ||
+ | </ | ||
+ | |||
+ | |||
+ | </ | ||
+ | |||
+ | <span # | ||
+ | |||
+ | ====== The Story of Anathapindika ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing at the Jetavana monastery, the Buddha uttered Verses ([[# | ||
+ | |||
+ | Anathapindika was the donor of the Jetavana monastery, which was built at a cost of fifty-four crores. He was not only generous but also truly devoted to the Buddha. He would go to the Jetavana monastery and pay homage to the Buddha thrice daily. In the mornings he would bring along rice gruel, in the day-time some suitable rich food or medicine and in the evenings some flowers and incense. After some time Anathapindika became poor, but being a sotapanna he was not shaken by misfortune, and he continued to do his daily acts of charity. One night, the spirit guarding the gate to the house of Anathapindika appeared to him in person, and said, "I am the guardian of your gate. You have been offering your property to Samana Gotama with no thoughts of your future. That is why you are now a poor man. Therefore, you should make no more offerings to Samana Gotama and should look after your own business affairs and get rich again" | ||
+ | |||
+ | Anathapindika drove the guardian spirit out of his house for saying such things, and as Anathapindika was a sotapanna the guardian spirit could not disobey him and so had to leave the premises. He had nowhere to go and wanted to return but was afraid of Anathapindika. So, he approached Sakka, king of the devas. Sakka advised him first to do a good turn to Anathapindika, | ||
+ | |||
+ | When the guardian spirit told Anathapindika about the information and instructions given by Sakka, about the recovery of his riches from underneath the earth, from within the ocean and from the debtors, he was struck with awe. Then Anathapindika took the guardian spirit to the Buddha. To both of them the Buddha said, "//One may not enjoy the benefits of a good deed, or suffer the consequences of a bad deed for a long time; but time will surely come when his good or bad deed will bear fruit and ripen//" | ||
+ | |||
+ | Then the Buddha spoke in verse as follows: | ||
+ | |||
+ | <div verse> | ||
+ | __//Verse 119//__ Even an evil person may still find happiness so long as his evil deed does not bear fruit; but when his evil deed does bear fruit he will meet with evil consequences. | ||
+ | |||
+ | //__Verse 120:__// Even a good person may still meet with suffering so long as his good deed does not bear fruit: but when it does bear fruit he will enjoy the benefits of his good deed. | ||
+ | </ | ||
+ | |||
+ | At the end of the discourse, the guardian spirit of the gate of Anathapindika' | ||
+ | </ | ||
+ | |||
+ | ====== The Story of a Careless Bhikkhu ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing at the Jetavana monastery, the Buddha uttered Verse ([[# | ||
+ | |||
+ | This bhikkhu, after using any piece of furniture, such as a couch, a bench or a stool belonging to the monastery, would leave it outside in the compound, thus exposing it to rain and sun and also to white ants. When other bhikkhus chided him for his irresponsible behaviour, he would retorted, "I do not have the intention to destroy those things; after all, very little damage has been done," and so on and so forth and he continued to behave in the same way. When the Buddha came to know about this, he sent for the bhikkhu and said to him, "// | ||
+ | |||
+ | Then the Buddha spoke in verse as follows: | ||
+ | |||
+ | <div verse> | ||
+ | __//Verse 121//__ One should not think lightly of doing evil, imagining "A little will not affect me"; just as a water-jar is filled up by falling drops of rain, so also, the fool is filled up with evil, by accumulating it little by little. | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ====== The Story of Bilalapadaka ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing at the Jetavana monastery, the Buddha uttered Verse ([[# | ||
+ | |||
+ | Once, a man from Savatthi, having heard a discourse given by the Buddha, was very much impressed, and decided to practise what was taught by the Buddha. The exhortation was to give in charity not only by oneself but also to get others to do so and that by so doing one would gain much merit and have a large number of followers in the next existence. So, that man invited the Buddha and all the resident bhikkhus in the Jetavana monastery for alms-food the next day. Then he went round to each one of the houses and informed the residents that alms-food would he offered the next day to the Buddha and other bhikkhus and so to contribute according to their wishes. The rich man Bilalapadaka seeing the man goings round from house to house disapproved of his behaviour and felt a strong dislike for him and murmured to himself, "O this wretched man! Why did he not invite as many bhikkhus as he could himself offer alms, instead of going round coaxing people?" | ||
+ | |||
+ | The promoter of charity put a little of everything that was given by the rich man into various pots of rice and curry and sweetmeats so that the rich man may gain much merit. His servant reported what he had seen; but Bilalapadaka did not get the meaning and was not sure of the intention of the promoter of charity. However, the next day he went to the place where alms-food was being offered. At the same time, he took a knife with him, intending to kill the chief promoter of charity, if he were to reveal in public just how little a rich man like him had contributed. | ||
+ | |||
+ | But this promoter of charity said to the Buddha, " | ||
+ | |||
+ | Then the Buddha spoke in verse as follows: | ||
+ | |||
+ | <div verse> | ||
+ | __//Verse 122//__ One should not think lightly of doing good, imagining 'A little will not affect me'; just as a water-jar is filled up by falling drops of rain, so also, the wise one is filled up with merit, by accumulating it little by little. | ||
+ | </ | ||
+ | |||
+ | At the end of the discourse, Bilalapadaka the rich man attained Sotapatti Fruition. | ||
+ | </ | ||
+ | |||
+ | ====== The Story of Mahadhana ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing at the Jetavana monastery, the Buddha uttered Verse ([[# | ||
+ | |||
+ | Mahadhana was a rich merchant from Savatthi. On one occasion, five hundred robbers were planning to rob him, but thy did not get the chance to rob him. In the meantime, they heard that the merchant would soon be going out with five hundred carts loaded with valuable merchandise. The merchant Mahadhana also invited the bhikkhus who would like to go on the same journey to accompany him, and he promised to look to their needs on the way. So five hundred bhikkhus accompanied him. The robbers got news of the trip and went ahead to lie in wait for the caravan of the merchant. But the merchant stopped at the outskirts of the forest where the robbers were waiting. The caravan was to move on after camping there for a few days. The robbers got the news of the impending departure and made ready to loot the caravan; the merchant, in his turn, also got news of the movements of the bandits and he decided to return home. The bandits now heard that the merchant would go home; so they waited on the homeward way. Some villagers sent word to the merchant about the movements of the bandits, and the merchant finally decided to remain in the village for some time. When he told the bhikkhus about his decision, the bhikkhus returned to Savatthi by themselves. | ||
+ | |||
+ | On arrival at the Jetavana monastery they went to the Buddha and informed him about the cancellation of their trip. To then, the Buddha said, " | ||
+ | |||
+ | Then the Buddha spoke in verse as follows: | ||
+ | |||
+ | <div verse> | ||
+ | __//Verse 123//__ Just as a wealthy merchant with few attendants avoids a dangerous road, just as one who desires to go on living avoids poison, so also, one should avoid evil. | ||
+ | </ | ||
+ | |||
+ | At the end of the discourse, those five hundred bhikkhus attained Sotapatti Fruition. | ||
+ | </ | ||
+ | |||
+ | ====== The Story of Kukkutamitta ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing at the Veluvana monastery, the Buddha uttered Verse ([[# | ||
+ | |||
+ | At Rajagaha there was once a rich man's daughter who had attained Sotapatti Fruition as a young girl. One day, Kukkutamitta, | ||
+ | |||
+ | When the hunter came, he saw no animal in the trap; he saw the footprint and surmised that someone must have come before him and let cut the animal. So, when he saw the Buddha under the shade of the bush, he took him for the man who had freed the animal from his trap and flew into a rage. He took out his bow and arrow to shoot at the Buddha, but as he drew his bow, he became immobilized and remained fixed in that position like a statue. His sons followed and found their father; they also saw the Buddha at some distance and thought he must be the enemy of their father. All of them took out their bows and arrows to shoot at the Buddha, but they also became immobilized and remained fixed in their respective postures. When the hunter and his sons failed to return, the hunter' | ||
+ | |||
+ | When her husband heard her words, he thought, "This must be my father-in-law", | ||
+ | |||
+ | Then the Buddha returned to the monastery and told Thera Ananda and other bhikkhus about the hunter Kukkutamitta and his family attaining Sotapatti Fruition in the early part of the morning. The bhikkhus then asked the Buddha, " | ||
+ | |||
+ | Then the Buddha spoke in verse as follows: | ||
+ | |||
+ | <div verse> | ||
+ | __//Verse 124//__ If there is no wound on the hand, one may handle poison; poison does not affect one who has no wound; there can be no evil for one who has no evil intention. | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ====== The Story of Koka the Huntsman ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing at the Jetavana monastery, the Buddha uttered Verse ([[# | ||
+ | |||
+ | One morning, as Koka was going out to hunt with his pack of hounds, he met a bhikkhu entering the city for alms-food. He took that as a bad omen and grumbled to himself, "Since I have seen this wretched one, I don't think I would get anything today," | ||
+ | |||
+ | The dogs seeing the yellow robe thought that the bhikkhu had fallen off the tree and pounced on the body, biting and pulling at it furiously. The bhikkhu, from his shelter in the tree, broke a dry branch and threw it at the dogs. Then the dogs discovered that they had been attacking their own master instead of the bhikkhu, and ran away into the forest. The bhikkhu came down from the tree and found that the hunter had died and felt sorry for him. He also wondered whether he could be held responsible for the death, since the hunter had died for having been covered up by his yellow robes. | ||
+ | |||
+ | So, he went to the Buddha to clear up his doubt. The Buddha said, "//My son, rest assured and have no doubt; you are not responsible for the death of the hunter; your morality (sila) is also not soiled on account of that death. Indeed, that huntsman did a great wrong to one whom he should do no wrong and so had come to this grievous end.//" | ||
+ | |||
+ | Then the Buddha spoke in verse as follows: | ||
+ | |||
+ | <div verse> | ||
+ | __//Verse 125//__ If one wrongs a person who should not be wronged, one who is pure and is free from moral defilements, | ||
+ | </ | ||
+ | |||
+ | At the end of the discourse the bhikkhu attained arahatship. | ||
+ | |||
+ | |||
+ | </ | ||
+ | |||
+ | ====== The Story of Thera Tissa ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing at the Jetavana monastery, the Buddha uttered Verse ([[# | ||
+ | |||
+ | Once, there was a gem polisher and his wife in Savatthi; there was also a thera, who was an arahat. Every day, the couple offered alms-food to the thera. One day, while the gem polisher was handling meat, a messenger of King Pasenadi of Kosala arrived with a ruby, which was to be cut and polished and sent back to the king. The gem polisher took the ruby with his hand which was covered with blood, put it on a table and went into the house to wash his hands. The pet crane of the family seeing the blood stained ruby and taking it for a piece of meat picked it up and swallowed it in the presence of the thera. When the gem polisher returned, he found that the ruby was missing. He asked his wife and his son and they answered that they had not taken it. Then, he asked the thera and the thera said that he did not take it; but he was not satisfied. As there was no one else in the house, the gem polisher concluded that it must be the thera who had taken the precious ruby: so he told his wife that he must torture the thera to get admission of theft. | ||
+ | |||
+ | But his wife replied, "This thera had been our guide and teacher for the last twelve years, and we have never seen him doing anything evil; please do not accuse the thera. It would be better to take the king's punishment than to accuse a noble one." But her husband paid no heed to her words; he took a rope and tied up the thera and beat him many times with a stick, as a result of which the thera bled profusely from the head, ears and nose, and dropped on the floor. The crane, seeing blood and wishing to take it, came close to the thera. The gem polisher, who was by then in a great rage, kicked the crane with all his might and the bird died instantaneously. Then, the thera said, " | ||
+ | |||
+ | Hearing this, the gem polisher cut up the crane and found the ruby in the stomach. Then the gem polisher realized his mistake and trembled with fear. He pleaded with the thera to pardon him and also to continue standing at his door for alms. To him the thera replied, "My disciple, it is not your fault, nor is it mine. This has happened on account of what has been done in our previous existences; it is just our debt in samsara; I feel no ill will towards you. As a matter of fact, this has happened because I have entered a house. From today, I would not enter any house; I would only stand at the door." Soon after saying this, the thera expired as a result of his injuries. | ||
+ | |||
+ | Later, the bhikkhus asked the Buddha where the various characters in the above episode were reborn, and the Buddha answered, "//The crane was reborn as the son of the gem polisher; the gem polisher was reborn in niraya; the wife of the gem polisher was reborn in one of the deva worlds; and the thera, who was already an arahat when he was living, realized Parinibbana// | ||
+ | |||
+ | Then the Buddha spoke in verse as follows: | ||
+ | |||
+ | <div verse> | ||
+ | __//Verse 126//__ Some are reborn as human beings, the wicked are reborn in a place of continuous torment (// | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ====== The Story of Three Groups of Persons ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing at the Jetavana monastery, the Buddha uttered Verse ([[# | ||
+ | |||
+ | The first group: A group of bhikkhus were on their way to pay homage to the Buddha and they stopped at a village on the way. Some people were cooking alms-food for those bhikkhus when one of the houses caught fire and a ring of fire flew up into the air. At that moment, a crow came flying, got caught in the ring of fire and dropped dead in the central part of the village. The bhikkhus seeing the dead crow observed that only the Buddha would be able to explain for what evil deed this crow had to die in this manner. After taking alms-food they continued on their journey to pay homage to the Buddha, and also to ask about the unfortunate crow. | ||
+ | |||
+ | The second group: Another group of bhikkhus wore travelling in a boat; they too wore on their way to pay homage to the Buddha. When they were in the middle of the ocean the boat could not be moved. So, lots were drawn to find out who the unlucky one was; three times the lot fell on the wife of the skipper. Then the skipper said sorrowfully, | ||
+ | |||
+ | The third group: A group of seven bhikkhus were also on their way to pay homage to the Buddha. On the way, they enquired at a monastery whether there was any suitable place for them to take shelter for the night in the neighbourhood. They were directed to a cave, and there they spent the night; but in the middle of the night, a large boulder slipped off from above and effectively closed the entrance. In the morning, the bhikkhus from the nearby monastery coming to the cave saw what had happened and they went to bring people from seven villages. With the help of these people they tried to move the boulder, but it was of no avail. Thus, the seven bhikkhus were trapped in the cave without food or water for seven days. On the seventh day, the boulder moved miraculously by itself, and the bhikkhus came out and continued their way to the Buddha. They also intended to ask the Buddha due to what previous evil deed they were thus shut up for seven days in a cave. | ||
+ | |||
+ | The three groups of travellers met on the way and together they went to the Buddha. Each group related to the Buddha what they had seen or experienced on their way and the Buddha answered their questions. | ||
+ | |||
+ | The Buddha answer to the first group: "// | ||
+ | |||
+ | The Buddha' | ||
+ | |||
+ | The Buddha' | ||
+ | |||
+ | Then, a bhikkhu remarked, "O indeed! There is no escape from evil consequences for one who has done evil, even if he were in the sky, or in the ocean, or in a cave." To him, the Buddha said, "// | ||
+ | |||
+ | Then the Buddha spoke in verse as follows: | ||
+ | |||
+ | <div verse> | ||
+ | __//Verse 127//__ Not in the sky, nor in the middle of the ocean, nor in the cave of a mountain, nor anywhere else, is there a place, where one may escape from the consequences of an evil deed. | ||
+ | </ | ||
+ | |||
+ | At the end of the discourse all the bhikkhus attained Sotapatti Fruition. | ||
+ | </ | ||
+ | |||
+ | ====== The Story of King Suppabuddha ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing at the Nigrodharama monastery, the Buddha uttered Verse ([[# | ||
+ | |||
+ | King Suppabuddha was the father of Devadatta and father-in-law of Prince Siddhattha who later became Gotama Buddha. King Suppabuddha was very antagonistic to the Buddha for two reasons. First, because as prince Siddhattha he had left his wife Yasodhara, the daughter of King Suppabuddha, | ||
+ | |||
+ | As the Buddha turned back, he said to Ananda, "// | ||
+ | |||
+ | When the Buddha was told about the king's instructions to his men, he said, "// | ||
+ | |||
+ | Then the Buddha spoke in verse as follows: | ||
+ | |||
+ | <div verse> | ||
+ | __//Verse 128//__ Not in the sky, nor in the middle of the ocean, nor in the cave of a mountain, nor anywhere else, is there a place where one cannot be oppressed by Death. | ||
+ | </ | ||
+ | |||
+ | On the seventh day, about the time of the alms meal the royal horse got frightened for some unknown reason and started neighing loudly and kicking about furiously. Hearing frightening noises from his horse, the king felt that he must handle his pet horse and forgetting all precautions, | ||
+ | |||
+ | End of Chapter Nine: Evil (Papavagga) | ||
+ | </ | ||
+ | |||
+ | <div chapter> | ||
+ | |||
+ | <div alphalist> | ||
+ | <span hlist> [[dhp.08.bpit|**←** Previous chapter]] | [[dhp.10.bpit|Next chapter **→**]] </ | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ==== Anmerkungen ==== | ||
+ | <div notes> | ||
+ | |||
+ | <dl> | ||
+ | |||
+ | ? <span fn # | ||
+ | :: Ergänzung des Übersetzers: | ||
+ | </dt> | ||
+ | </dl> | ||
+ | </ | ||
+ | |||
+ | ====== Notes ====== | ||
+ | <div notes> | ||
+ | <span anchor # | ||
+ | |||
+ | <dl> | ||
+ | |||
+ | ? <span fn # | ||
+ | :: The three levels of existence are: | ||
+ | |||
+ | * (a) Kamabhava, the level of sensuous existence; comprising the eleven realms of sense desire; | ||
+ | * (b) Rupahbava, the level of fine material existence: comprising sixteen of the realms of Brahmas; | ||
+ | * (c) Arupahbava, | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | </dl> | ||
+ | </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <span # | ||
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+ | <div notes> | ||
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+ | < | ||
+ | <dd class=" | ||
+ | |||
+ | </ | ||
+ | |||
+ | <span # | ||
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+ | <div # | ||
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+ | <div showmore> | ||
+ | <div # | ||
+ | <div # | ||
+ | <div # | ||
+ | <div # | ||
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+ | <div # | ||
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+ | <div # | ||
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+ | <div # | ||
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+ | <div # | ||
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+ | <div f_zzecopy> | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | Zitat entnommen am: | ||
+ | " | ||
+ | |||
+ | <div # | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ---- | ||
+ | |||
+ | <div # |