Benutzer-Werkzeuge

Webseiten-Werkzeuge


de:tipitaka:sut:kn:dhp:dhp.10.bpit

Unterschiede

Hier werden die Unterschiede zwischen zwei Versionen angezeigt.

Link zu dieser Vergleichsansicht

Beide Seiten der vorigen Revision Vorhergehende Überarbeitung
Nächste Überarbeitung
Vorhergehende Überarbeitung
de:tipitaka:sut:kn:dhp:dhp.10.bpit [2019/09/03 09:42]
Johann div at end removed
de:tipitaka:sut:kn:dhp:dhp.10.bpit [2019/10/30 13:23] (aktuell)
Johann Title Changed
Zeile 1: Zeile 1:
 +<WRAP box fill ><​wrap info>​Info:</​wrap>​ Diese Gabe des Dhammas ist noch nicht (vollständig übersetzt). Fühlen Sie sich frei Ihre Verdienste zu teilen, gegeben mit einer zu versorgen, selbst wenn nur ein Teilabschnitt,​ oder sich in Vervollständigung und Verbesserung einzubringen,​ wenn inspiriert fühlend. //​(Bleistiftsymbol recht, wenn angemeldet ersichtlich,​ drücken um Text zu bearbeiten.//​ //​(Entfernen Sie diese Anmerkung sobald eine Übersetzung gegeben und ändern Sie die Division ''#​wrap_h_content_untranslated''​ in ''#​wrap_h_content''​ .)//</​WRAP>​
  
 +<div center round todo 60%>​**Preperation of htmls into ATI.eu currently in progress.** Please visite the corresponding page at [[http://​zugangzureinsicht.org/​html/​index_en.html|ZzE]]. If inspired to get involved in this merits here, one may feel invited to join best here: [[http://​sangham.net/​index.php/​topic,​8657.0.html|[ATI.eu] ATI/ZzE Content-style]]</​div>​
 +
 +====== Dandavagga ======
 +<span hide>​Dandavagga</​span>​
 +
 +Summary: ​
 +
 +
 +<div #h_meta>
 +
 +
 +
 +
 +<div #​h_tipitakaid>​Dhp X <span h_ptsid>​PTS:​ [[:​de:​tipitaka:​sltp:​Dhp_utf8#​v.129|Dhp 129-145]]</​span>​
 +
 +</​div>​
 +
 +<div #​h_doctitle>​Dandavagga</​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.10.than|Thanissaro]] | [[de:​tipitaka:​sut:​kn:​dhp:​dhp.10.budd|Buddharakkhita]]</​div>​
 +
 +<div #​h_altformat></​div>​
 +
 +</​div>​
 +
 +<div #​h_homage>​
 +
 +<div #​homagetext>​[[de:​homage|- ​ Namo tassa bhagavato arahato sammā-sambuddhassa ​ -]]</​div>​
 +
 +<div navigation></​div>​
 +
 +</​div>​
 +
 +<span #​h_content_untranslated></​span>​
 +
 +<div alphalist>​
 +<span hlist> [[dhp.09.bpit|**←** Voriges Kapitel]] | [[dhp.11.bpit|Nächstes Kapitel **→**]] </​span>​
 +
 +</​div>​
 +
 +===== Chabbaggiya Bhikkhu Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Sabbe tasanti daṇḍassa, ​
 +sabbe bhāyanti maccuno;
 +Attānaṃ upamaṃ katvā, ​
 +na haneyya na ghātaye.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-129>​**VERSE 129:​**</​span>​ All are afraid of the stick, all fear death. Putting oneself in another'​s place, one should not beat or kill others.
 +<​cite>​Story to [[#​s-dhp-129|Dhp 129]]</​cite>​
 +</​div>​
 +
 +===== Chabbaggiya Bhikkhu Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Sabbe tasanti daṇḍassa, ​
 +sabbesaṃ jīvitaṃ piyaṃ;
 +Attānaṃ upamaṃ katvā, ​
 +na haneyya na ghātaye.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-130>​**VERSE 130:​**</​span>​ All are afraid of the stick, all hold their lives dear. Putting oneself in another'​s place, one should not beat or kill others.
 +<​cite>​Story to [[#​s-dhp-130|Dhp 130]]</​cite>​
 +</​div>​
 +
 +===== Sambahula Kumaraka Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Sukhakāmāni bhūtāni,
 +yo daṇḍena vihiṃsati;​
 +Attano sukhamesāno, ​
 +pecca so na labhate sukhaṃ.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-131>​**VERSE 131:​**</​span>​ He who seeks his own happiness by oppressing others, who also desire to have happiness, will not find happiness in his next existence.
 +<​cite>​Story to [[#​s-dhp-131-132|Dhp 131-132]]</​cite>​
 +</​div>​
 +
 +===== Sambahula Kumaraka Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Sukhakāmāni bhūtāni, ​
 +yo daṇḍena na hiṃsati;
 +Attano sukhamesāno,​
 +pecca so labhate sukhaṃ.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-132>​**VERSE 132:​**</​span>​ He who seeks his own happiness by not oppressing others, who also desire to have happiness, will find happiness in his next existence.
 +<​cite>​Story to [[#​s-dhp-131-132|Dhp 131-132]]</​cite>​
 +</​div>​
 +
 +===== Kondadhanatthera Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Māvoca pharusaṃ kañci, ​
 +vuttā paṭivadeyyu taṃ;
 +Dukkhā hi sārambhakathā<​span notetag #​fnt-1>​([[#​fn-1|1]])</​span>​
 +paṭidaṇḍā phuseyyu taṃ.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-133>​**VERSE 133:​**</​span>​ Do not speak harshly to anyone; those who are thus spoken to will retort. Malicious talk is indeed the cause of trouble (dukkha) and retribution will come to you.
 +<​cite>​Story to [[#​s-dhp-133-134|Dhp 133-134]]</​cite>​
 +</​div>​
 +
 +===== Kondadhanatthera Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Sace neresi attānaṃ, ​
 +kaṃso upahato yathā;
 +Esa pattosi nibbānaṃ, ​
 +sārambho te na vijjati.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-134>​**VERSE 134:​**</​span>​ If you can keep yourself calm and quiet like a broken gong which is no longer resonant, you are sure to realize Nibbana, there will be no harshness in you.
 +<​cite>​Story to [[#​s-dhp-133-134|Dhp 133-134]]</​cite>​
 +</​div>​
 +
 +===== Uposathika Itthinam Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Yathā daṇḍena gopālo, ​
 +gāvo pājeti gocaraṃ;
 +Evaṃ jarā ca maccu ca, 
 +āyuṃ pājenti pāṇinaṃ.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-135>​**VERSE 135:​**</​span>​ As with a stick the cowherd drives his cattle to the pasture, so also, ageing and death drive the life of beings.
 +<​cite>​Story to [[#​s-dhp-135|Dhp 135]]</​cite>​
 +</​div>​
 +
 +===== Ajagarapeta Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Atha pāpāni kammāni, ​
 +karaṃ bālo na bujjhati;
 +Sehi kammehi dummedho, ​
 +aggidaḍḍhova tappati.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-136>​**VERSE 136:​**</​span>​ A fool while doing evil deeds does not know them as being evil; but that fool suffers for his evil deeds like one who is burnt by fire.
 +<​cite>​Story to [[#​s-dhp-136|Dhp 136]]</​cite>​
 +</​div>​
 +
 +===== Maha Moggallanatthera Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Yo daṇḍena adaṇḍesu, ​
 +appaduṭṭhesu dussati;
 +Dasannamaññataraṃ ṭhānaṃ, ​
 +khippameva nigacchati.
 +
 +Vedanaṃ pharusaṃ jāniṃ, ​
 +sarīrassa ca bhedanaṃ;
 +Garukaṃ vāpi ābādhaṃ, ​
 +cittakkhepañca pāpuṇe.
 +
 +Rājato vā upasaggaṃ, ​
 +abbhakkhānañca dāruṇaṃ;​
 +Parikkhayañca ñātīnaṃ, ​
 +bhogānañca pabhaṅguraṃ.
 +
 +Atha vāssa agārāni, ​
 +aggi ḍahati pāvako;
 +Kāyassa bhedā duppañño,
 +nirayaṃ sopapajjati.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-137>​**VERSE 137:​**</​span>​ He who does harm with weapons to those who are harmless and should not be harmed will soon come to any of these ten evil consequences:​
 +
 +<span anchor #​dhp-138-140></​span>​**VERSE 138-140** He will be subject to severe pain, or impoverishment,​ or injury to the body (i.e., loss of limbs), or serious illness (e.g., leprosy), or lunacy, or misfortunes following the wrath of the king, or wrongful and serious accusations,​ or loss of relatives, or destruction of wealth, or the burning down of his houses by fire or by lightning. After the dissolution of his body, the fool will be reborn in the plane of continuous suffering (niraya).
 +<​cite>​Story to [[#​s-dhp-137-140|Dhp 137-140]]</​cite>​
 +</​div>​
 +
 +===== Bahubhandika Bhikkhu Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Na naggacariyā na jaṭā na paṅkā, ​
 +nānāsakā thaṇḍilasāyikā vā;
 +Rajojallaṃ ukkuṭikappadhānaṃ, ​
 +sodhenti maccaṃ avitiṇṇakaṅkhaṃ.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-141>​**VERSE 141:​**</​span>​ Not going naked, nor having matted hair, nor smearing oneself with mud, nor fasting, nor sleeping on bare ground, nor covering oneself with dust, nor striving by squatting can purify a being, who has not yet overcome doubt.
 +<​cite>​Story to [[#​s-dhp-141|Dhp 141]]</​cite>​
 +</​div>​
 +
 +===== Santati Mahamatta Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Alaṅkato cepi samaṃ careyya, ​
 +santo danto niyato brahmacārī;​
 +Sabbesu bhūtesu nidhāya daṇḍaṃ, ​
 +so brāhmaṇo so samaṇo sa bhikkhu.<​span notetag #​fnt-2>​([[#​fn-2|2]])</​span>​
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-142>​**VERSE 142:​**</​span>​ Though he is gaily decked, if he is calm, free from moral defilements,​ and has his senses controlled, if he is established in Magga Insight, if he is pure and has laid aside enmity (lit., weapons) towards all beings, he indeed is a brahmana, a samana, and a bhikkhu.
 +<​cite>​Story to [[#​s-dhp-142|Dhp 142]]</​cite>​
 +</​div>​
 +
 +===== Pilotikatissatthera Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Hirīnisedho puriso, ​
 +koci lokasmi vijjati;
 +Yo niddaṃ apabodheti, ​
 +asso bhadro kasāmiva.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-143>​**VERSE 143:​**</​span>​ Rare in this world is the kind of person who out of a sense of shame restrains from doing evil and keeps himself awake like a good horse that gives no cause to be whipped.
 +<​cite>​Story to [[#​s-dhp-143-144|Dhp 143-144]]</​cite>​
 +</​div>​
 +
 +===== Pilotikatissatthera Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Asso yathā bhadro kasāniviṭṭho, ​
 +ātāpino saṃvegino bhavātha;
 +Saddhāya sīlena ca vīriyena ca, 
 +samādhinā dhammavinicchayena<​span notetag #​fnt-3>​([[#​fn-3|3]])</​span>​ ca;
 +Sampannavijjācaraṇā patissatā, ​
 +jahissatha dukkhamidaṃ anappakaṃ.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-144>​**VERSE 144:​**</​span>​ Like a good horse stirred at a touch of the whip, be diligent and get alarmed by endless round of rebirths (i.e., samsara). By faith, morality, effort, concentration,​ discernment of the Dhamma, be endowed with knowledge and practice of morality, and with mindfulness,​ leave this immeasurable dukkha (of samsara) behind.
 +<​cite>​Story to [[#​s-dhp-143-144|Dhp 143-144]]</​cite>​
 +</​div>​
 +
 +===== Sukhasamanera Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Udakañhi nayanti nettikā, ​
 +usukārā namayanti tejanaṃ;
 +Dāruṃ namayanti tacchakā, ​
 +attānaṃ damayanti subbatā.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-145>​**VERSE 145:​**</​span>​ Farmers<​span notetag #​fnt-4>​([[#​fn-4|4]])</​span>​ channel the water; fletchers straighten the arrows; carpenters work the timber; the wise tame themselves.
 +<​cite>​Story to [[#​s-dhp-145|Dhp 145]]</​cite>​
 +</​div>​
 +
 +<div chapter>
 +
 +<div alphalist>​
 +<span hlist> [[dhp.09.bpit|**←** Previous chapter]] | [[dhp.11.bpit|Next chapter **→**]] </​span>​
 +
 +</​div>​
 +</​div>​
 +
 +====== The Story of a Group of Six Bhikkhus ======
 +<div chapter>
 +<span anchor #​s-dhp-129></​span>​
 +
 +While residing at the Javana monastery, the Buddha uttered Verse ([[#​dhp-129|129]]) of this book, with reference to a group of six bhikkhus (//​chabbaggi//​) who picked a quarrel with another group comprising seventeen bhikkhus.
 +
 +Once seventeen bhikkhus were cleaning up a building in the Jetavana monastery-complex with the intention of occupying it, when another group comprising six bhikkhus arrived on the scene. The group of six said to the first group, "We are senior to you, so you had better give way to us; we will take this place."​ The group of seventeen did not give in, so the chabbaggis beat up the other group who cried out in pain. The Buddha learning about this reprimanded them and laid down the disciplinary rule forbidding bhikkhus to beat others.
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +__//Verse 129//__ All are afraid of the stick, all fear death. Putting oneself in another'​s place, one should not beat or kill others. ​
 +</​div>​
 +</​div>​
 +
 +====== The Story of a Group of Six Bhikkhus ======
 +<div chapter>
 +<span anchor #​s-dhp-130></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verse ([[#​dhp-130|130]]) of this book, with reference to a group of six bhikkhus.
 +
 +After coming to blows the first time, the same two groups of bhikkhus quarrelled again over the same building. As the rule prohibiting beating others had already been laid down, the group of six threatened the other group with upraised hands. The group of seventeen, who were junior to the chabbaggis, cried out in fright. The Buddha hearing about this laid down the disciplinary rule forbidding the raising of hands in threat.
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +__//Verse 130//__ All are afraid of the stick, all hold their lives dear. Putting oneself in another'​s place, one should not beat or kill others. ​
 +</​div>​
 +</​div>​
 +
 +====== The Story of Many Youths ======
 +<div chapter>
 +<span anchor #​s-dhp-131-132></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verses ([[#​dhp-131|131]]) and ([[#​dhp-132|132]]) of this book, with reference to a number of youths.
 +
 +Once, the Buddha was out on an alms-round at Savatthi when he came across a number of youths beating a snake with sticks. When questioned, the youths answered that they were beating the snake because they were afraid that the snake might bite them. To them the Buddha said, "//If you do not want to be harmed, you should also not harm others: if you harm others, you will not find happiness in your next existence//​."​
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +__//Verse 131//__ He who seeks his own happiness by oppressing others, who also desire to have happiness, will not find happiness in his next existence.
 +
 +__//Verse 132//__: He who seeks his own happiness by not oppressing others, who also desire to have happiness, will find happiness in his next existence.
 +</​div>​
 +
 +At the end of the discourse all the youths attained Sotapatti Fruition.
 +</​div>​
 +
 +====== The Story of Thera Kondadhana ======
 +<div chapter>
 +<span anchor #​s-dhp-133-134></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verses ([[#​dhp-133|133]]) and ([[#​dhp-134|134]]) of this book, with reference to Thera Kondadhana.
 +
 +Since the day Kondadhana was admitted to the Order, the image of a female was always following him. This image was seen by others, but Kondadhana himself did not see it and so did not know about it.
 +
 +When he was out on an alms-round, people would offer two spoonfuls to him, saying, "This is for you, Venerable Sir, and this is for your female companion."​ Seeing the bhikkhu going about with a woman, people went to King Pasenadi of Kosala and reported about the bhikkhu and the woman. They said to the king, "O king! Drive out the bhikkhu, who is lacking in moral virtues, from your kingdom."​ So the king went to the monastery where that bhikkhu was staying and surrounded it with his men.
 +
 +Hearing noises and voices, the bhikkhus came out and stood at the door, and the image also was there not far from the bhikkhu. Knowing that the king had come, the bhikkhu went into the room to wait for him. When the king entered the room, the image was not there. The king asked the bhikkhu where the woman was and he replied that he saw no woman. The king wanted to make sure and he asked the bhikkhu to leave the room for a while. The bhikkhu left the room, but when the king looked out, again he saw the woman near the bhikkhu. But when the bhikkhu came back to the room the woman was nowhere to be found. The king concluded that the woman was not real and so the bhikkhu must be innocent. He therefore invited the bhikkhu to come to the palace every day for alms-food.
 +
 +When other bhikkhus heard about this, they were puzzled and said to the bhikkhu, "O bhikkhu with no morals! Now that the king, instead of driving you out of his kingdom, has invited you for alms-food, you are doomed!"​ The bhikkhu on his part retorted, "Only you are the ones without morals; only you are doomed because you are the ones who go about with women!"​
 +
 +The bhikkhus then reported the matter to the Buddha. The Buddha sent for Kodadadhana and said to him, "//My son, did you see any woman with the other bhikkhus that you have talked to them thus? You have not seen any woman with them as they have seen one with you. I see that you do not realize that you have been cursed on account of an evil deed done by you in a past existence. Now listen, I shall explain to you why you have an image of a woman following you about.//
 +
 +"//You were a deva in your last existence. During that time, there were two bhikkhus who were very much attached to each other. But you tried to create trouble between the two, by assuming the appearance of a woman and following one of the bhikkhus. For that evil deed you are now being followed by the image of a woman. So, my son, in future do not argue with other bhikkhus any more; keep silent like a gong with the rim broken off and you will realize Nibbana//​."​
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +__//Verse 133//__ Do not speak harshly to anyone; those who are thus spoken to will retort. Malicious talk is indeed the cause of trouble (dukkha) and retribution will come to you.
 +
 +__//Verse 134//__: If you can keep yourself calm and quiet like a broken gong which is no longer resonant, you are sure to realize Nibbana, there will be no harshness in you.
 +</​div>​
 +</​div>​
 +
 +====== The Story of Some Ladies Observing the Moral Precepts ======
 +<div chapter>
 +<span anchor #​s-dhp-135></​span>​
 +
 +While residing at the Pubbarama monastery, the Buddha uttered Verse ([[#​dhp-135|135]]) of this book, with reference to five hundred ladies.
 +
 +Once, five hundred ladies from Savatthi came to the Pubbarama monastery to keep the Uposatha Sila vows. The donor of the monastery, the well-renowned Visakha, asked different age groups of ladies why they had come to keep the sabbath. She got different answers from different age groups for they had come to the monastery for different reasons. The old ladies came to the monastery to keep the sabbath because they hoped to gain the riches and glories of the devas in their next existence; the middle-aged ladies had come to the monastery because they did not want to stay under the same roof with the mistresses of their respective husbands. The young married ladies had come because they wanted their first born to be a son, and the young unmarried ladies had come because they wanted to get married to good husbands.
 +
 +Having had these answers, Visakha took all the ladies to the Buddha. When she told the Buddha about the various answers of the different age groups of ladies, the Buddha said, "//​Visakha! birth, ageing and death are always actively working in beings; because one is born, one is subject to ageing and decay, and finally to death. Yet, they do not wish to strive for liberation from the round of existences (samsara); they still wish to linger in samsara//​."​
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +__//Verse 135//__ As with a stick the cowherd drives his cattle to the pasture, so also, ageing and death drive the life of beings. ​
 +</​div>​
 +</​div>​
 +
 +====== The Story of the Boa Constrictor Peta ======
 +<div chapter>
 +<span anchor #​s-dhp-136></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verse ([[#​dhp-136|136]]) of this book, with reference to a boa constrictor peta<​span notetag #​fnt-5>​([[#​fn-5|5]])</​span>​.
 +
 +Once, as Thera Maha Moggallana was coming down the Gijjhakuta hill with Thera Lakkhana he saw a boa constrictor peta and smiled, but he did not say anything. When they were back at the Jetavana monastery, Thera Maha Moggallana told Lakkhana, in the presence of the Buddha about the boa constrictor peta, with its long body burning in flames. The Buddha also said he himself had also seen that very peta soon after he had attained Buddhahood, but that he did not say anything about it because people might not believe him and thus they would be doing a great wrong to the Buddha. So out of compassion for these beings, the Buddha had kept silent. Then he continued, "//Now that I have a witness in Moggallana, I will tell you about this boa constrictor peta. This peta was a thief during the time of Kassapa Buddha. As a thief and a cruel-hearted man, he had set fire to the house of a rich man seven times. And not satisfied with that, he also set fire to the perfumed hall donated by the same rich man to Kassapa Buddha, while Kassapa Buddha was out on an alms-round. As a result of those evil deeds he had suffered for a long time in niraya. Now, while serving out his term of suffering as a peta, he is being burnt with sparks of flames going up and down the length of his body. Bhikkhus, fools when doing evil deeds do not know them as being evil; but they cannot escape the evil consequences//​."​
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +__//Verse 136//__ A fool while doing evil deeds does not know them as being evil; but that fool suffers for his evil deeds like one who is burnt by fire. 
 +</​div>​
 +</​div>​
 +
 +====== The Story of Thera Maha Moggallana ======
 +<div chapter>
 +<span anchor #​s-dhp-137-140></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verses ([[#​dhp-137|137]]) and ([[#​dhp-138-140|138-140]]) of this book, with reference to Thera Maha Moggallana.
 +
 +Once, the Nigantha ascetics planned to kill Thera Maha Moggallana because they thought that by doing away with Thera Maha Moggallana the fame and fortune of the Buddha would also be diminished. So they hired some assassins to kill Thera Maha Moggallana who was staying at Kalasila near Rajagaha at that time. The assassins surrounded the monastery; but Thera Maha Moggallana, with his supernormal power, got away first through a key hole, and for the second time through the roof. Thus, they could not get hold of the Thera for two whole months. When the assassins again surrounded the monastery during the third month, Thera Maha Moggallana, recollecting that he had yet to pay for the evil deeds done by him during one of his past existences, did not exercise his supernormal power. So he was caught and the assassins beat him up until all his bones were utterly broken. After that, they left his body in a bush, thinking that he had passed away. But the Thera, through his jhanic power, revived himself and went to see the Buddha at the Jetavana monastery. When he informed the Buddha that he would soon realize parinibbana at Kalasila, near Rajagaha, the Buddha told him to go only after expounding the Dhamma to the congregation of bhikkhus, as that would be the last time they would see him. So, Thera Maha Moggallana expounded the Dhamma and left after paying obeisance seven times to the Buddha.
 +
 +The news of the passing away of Thera Maha Moggallana at the hands of assassins spread like wild fire. King Ajatasattu ordered his men to investigate and get hold of the culprits. The assassins were caught and they were burnt to death. The bhikkhus felt very sorrowful over the death of Thera Maha Moggallana, and could not understand why such a personage like Thera Maha Moggallana should die at the hands of assassins. To them the Buddha said, "//​Bhikkhus! Considering that Moggallana had lived a noble life in this existence, he should not have met with such a death. But in one of his past existences, he had done a great wrong to his own parents, who were both blind. In the beginning, he was a very dutiful son, but after his marriage, his wife began to make trouble and she suggested that he should get rid of his parents. He took his blind parents in a cart into a forest, and there he killed them by beating them and making them believe that it was some thief who was beating them. For that evil deed he suffered in niraya for a long time; and in this existence, his last, he has died at the hands of assassins. Indeed, by doing wrong to those who should not be wronged, one is sure to suffer for it//."
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +__//Verse 137//__ He who does harm with weapons to those who are harmless and should not be harmed will soon come to any of these ten evil consequences:​
 +
 +
 +__//Verses 138, 139 & 140//__: He will be subject to severe pain, or impoverishment,​ or injury to the body (i.e., loss of limbs), or serious illness (e.g., leprosy), or lunacy, or misfortunes following the wrath of the king, or wrongful and serious accusations,​ or loss of relatives, or destruction of wealth, or the burning down of his houses by fire or by lightning. After the dissolution of his body, the fool will be reborn in the plane of continuous suffering (//​niraya//​).
 +</​div>​
 +</​div>​
 +
 +====== The Story of Bhikkhu Bahubhandika ======
 +<div chapter>
 +<span anchor #​s-dhp-141></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verse ([[#​dhp-141|141]]) of this book, with reference to Bahubhandika,​ a bhikkhu with many possessions.
 +
 +Once there was a rich man in Savatthi. After the death of his wife, he decided to become a bhikkhu. But before he entered the Order, he built a monastery, which included a kitchen and a store room. He also brought his own furniture, utensils and a large stock of rice, oil, butter and other provisions. Whatever dishes he wanted was cooked for him by his servants. Thus, even as a bhikkhu he was living in comfort, and because he had so many things with him, he was known as '​Bahubhandika.'​ One day, other bhikkhus took him to the Buddha, and in his presence told the Buddha about the many things he had brought along with him to the monastery, and also how he was still leading the luxurious life of a rich man. So, the Buddha said to Bahubhandika,​ "//My son, I have been teaching all of you to live an austere life; why have you brought so much property with you//?"​ When reprimanded even this much, that bhikkhu lost his temper and said angrily, "​Indeed,​ Venerable Sir! I will now live as you wish me to." So saying, he cast off his upper robe.
 +
 +Seeing him thus, the Buddha said to him, "//My son, in your last existence you were an ogre; even as an ogre you had a sense of shame and a sense of fear to do evil. Now that you are a bhikkhu in my Teaching, why do you have to throw away the sense of shame, and the sense of fear to do evil?//"​ When he heard those words, the bhikkhu realized his mistake; his sense of shame and fear to do evil returned, and he respectfully paid obeisance to the Buddha and asked that he should be pardoned. The Buddha then said to him, "//​Standing there without your upper robe is not proper; just discarding your robe etc., does not maker you an austere bhikkhu; a bhikkhu must also discard his doubt//​."​
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +__//Verse 141//__ Not going naked, nor having matted hair, nor smearing oneself with mud, nor fasting, nor sleeping on bare ground, nor covering oneself with dust, nor striving by squatting can purify a being, who has not yet overcome doubt. ​
 +</​div>​
 +
 +At the end of the discourse many attained Sotapatti Fruition.
 +</​div>​
 +
 +====== The Story of Santati the Minister ======
 +<div chapter>
 +<span anchor #​s-dhp-142></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verse ([[#​dhp-142|142]]) of this book, with reference to Santati, the minister of King Pasenadi of Kosala.
 +
 +On one occasion, Santati the minister returned after suppressing a rebellion on the border. King Pasenadi was so pleased with him that he honoured the minister with the gift of the riches and glory of a ruler together with a dancing girl to entertain him for seven days. For seven days, the king's minister enjoyed himself to his heart'​s content, getting intoxicated with drink and infatuated with the young dancer. On the seventh day, riding the ornamented royal elephant, he went down to the riverside for a bath. On the way, he met the Buddha going on an alms-round, and being drunk, he just bowed casually, as a sign of respect to the Buddha. The Buddha smiled, and Ananda asked the Buddha why he smiled. So, the Buddha said to Ananda, "//​Ananda,​ this minister will come to see me this very day and after I have given him a short discourse will become an arahat. Soon after becoming an arahat he will realize parinibbana.//"​
 +
 +Santati and his party spent the whole day at the riverside, bathing, eating, drinking and thus thoroughly enjoying themselves. In the evening the minister and his party went to the garden to have more drinks and to be entertained by the dancer. The dancer, on her part, tried her best to entertain the minister. For the whole week she was living on reduced diet to keep herself trim. While dancing, she suffered a severe stroke and collapsed, and at that instant she died with her eyes and mouth wide open. The minister was shocked and deeply distressed. In agony, he tried to think of a refuge and remembered the Buddha. He went to the Buddha, accompanied by his followers, and related to him about the grief and anguish he suffered on account of the sudden death of the dancer. He then said to the Buddha, "​Venerable Sir! Please help me get over my sorrow; be my refuge, and let me have the peace of mind." To him the Buddha replied, "//​Rest assured my son, you have come to one, who could help you, One who could be a constant solace to you and who will be your refuge. The tears you have shed due to the death of this dancer throughout the round of rebirths is more than the waters of all the oceans//​."​ The Buddha then instructed the minister in verse. The meaning of the verse is as follows.
 +
 +"//In the past there has been in you clinging (upadana) due to craving; get rid of it. In future, do not let such clinging occur in you. Do not also harbour any clinging in the present; by not having any clinging, craving and passion will be calmed in you and you will realize Nibbana//​."​
 +
 +After hearing the verse, the minister attained arahatship. Then, realizing that his life span was at an end, he said to the Buddha, "​Venerable Sir! Let me now realize parinibbana,​ for my time has come." The Buddha consenting, Santati rose to a height of seven toddy-palms into the sky and there, while meditating on the element of fire (//tejo kasina//), he passed away realizing parinibbana. His body went up in flames, his blood and flesh burnt up and the bone relics (//dhatu//) fell through the sky and dropped on the clean piece of cloth which was spread by the bhikkhus as instructed by the Buddha.
 +
 +At the congregation,​ the bhikkhus asked the Buddha, "​Venerable Sir! The minister had realized parinibbana dressed in full regalia; is he a samana on a brahmana?"​ To them, the Buddha replied "//​Bhikkhus! My son can be called both a samana and a brahmana//​."​
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +__//Verse 142//__ Though he is gaily decked, if he is calm, free from moral defilements,​ and has his senses controlled, if he is established in Magga Insight, if he is pure and has laid aside enmity (lit., weapons) towards all beings, he indeed is a brahmana, a samana, and a bhikkhu. ​
 +</​div>​
 +</​div>​
 +
 +====== The Story of Thera Pilotikatissa ======
 +<div chapter>
 +<span anchor #​s-dhp-143-144></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verses ([[#​dhp-143|143]]) and ([[#​dhp-144|144]]) of this book, with reference to Thera Pilotikatissa.
 +
 +Once, Thera Ananda saw a shabbily dressed youth going round begging for food; he felt pity for the youth and made him a samanera. The young samanera left his old clothes and his begging plate on the fork of a tree. When he became a bhikkhu he was known as Pilotikatissa. As a bhikkhu, he did not have to worry about food and clothing as he was in affluent circumstances. Yet, sometimes he did not feel happy in his life as a bhikkhu and thought of going back to the life of a lay man. Whenever he had this feeling, he would go back to that tree where he had left his old clothes and his plate. There, at the foot of the tree, he would put this question to himself, "Oh shameless one! Do you want to leave the place where you are fed well and dressed well? Do you still want to put on these shabby clothes and go begging again with this old plate in your hand?" Thus, he would rebuke himself, and after calming down, he would go back to the monastery.
 +
 +After two or three days, again, he felt like leaving the monastic life of a bhikkhu, and again, he went to the tree where he kept his old clothes and his plate. After asking himself the same old question and having been reminded of the wretchedness of his old life, he returned to the monastery. This was repeated many times. When other bhikkhus asked him why he often went to the tree where he kept his old clothes and his plate, he told them that he went to see his teacher<​span notetag #​fnt-4>​([[#​fn-4|4]])</​span>​. Thus keeping his mind on his old clothes as the subject of meditation, he came to realize the true nature of the aggregates of the khandhas (i.e., //anicca, dukkha, anatta//), and eventually he became an arahat. Then, he stopped going to the tree. Other bhikkhus noticing that Pilotikatissa had stopped going to the tree where he kept his old clothes and his plate asked him, "Why don't you go to your teacher any more?" To them, he answered, "When I had the need, I had to go to him; but there is no need for me to go to him now." When the bhikkhus heard his reply, they took him to see the Buddha. When they came to his presence they said, "​Venerable Sir! This bhikkhu claims that he has attained arahatship; he must be telling lies." But the Buddha refuted them, and said, "//​Bhikkhus! Pilotikatissa is not telling lies, he speaks the truth. Though he had relationship with his teacher previously, now he has no relationship whatsoever with his teacher. Thera Pilotikatissa has instructed himself to differentiate right and wrong causes and to discern the true nature of things. He has now become an arahat, and so there is no further connection between him and his teacher//​."​
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +__//Verse 143//__ Rare in this world is the kind of person who out of a sense of shame restrains from doing evil and keeps himself awake like a good horse that gives no cause to be whipped.<​br/​ >\\
 +
 +__//Verse 144//__: Like a good horse stirred at a touch of the whip, be diligent and get alarmed by endless round of rebirths (i.e., samsara). By faith, morality, effort, concentration,​ discernment of the Dhamma, be endowed with knowledge and practice of morality, and with mindfulness,​ leave this immeasurable dukkha (of samsara) behind.
 +</​div>​
 +</​div>​
 +
 +====== The Story of Samanera Sukha ======
 +<div chapter>
 +<div rightalign><​span notetag #​fnt-7>​([[#​fn-7|7]])</​span></​div>​
 +<span anchor #​s-dhp-145></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verse ([[#​dhp-145|145]]) of this book, with reference to a samanera named Sukha.
 +
 +Sukha was made a samanera at the age of seven years by Thera Sariputta. On the eighth day after being made a samanera he followed Thera Sariputta on his alms-round. While doing the round they came across some farmers irrigating their fields, some fletchers straightening their arrows and some carpenters making things like cart-wheels,​ etc. Seeing these, he asked Thera Sariputta whether these inanimate things could be guided to where one wished or be made into things one wished to make, and the thera answered him in the affirmative. The young samanera then pondered that if that were so, there could be no reason why a person could not tame his mind and practise Tranquillity and Insight Meditation.
 +
 +So, he asked permission from the thera to return to the monastery. There, he shut himself up in his room and practised meditation in solitude, Sakka and the devas also helped him in his practice by keeping the monastery very quiet. That same day, the eighth day after his becoming a samanera, Sukha attained arahatship. In connection with this, the Buddha said to the congregation of bhikkhus, "//​When a person earnestly practises the Dhamma, even Sakka and the devas give protection and help. I myself have kept Sariputta at the entrance so that Sukha should not be disturbed. The samanera, having seen the farmers irrigating their fields, the fletchers straightening their arrows and the carpenters making cart-wheels and other things, trains his mind and practises the Dhamma. Thus, he has now become an arahat//​."​
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +__//Verse 145//__ Farmers<​span notetag #​fnt-4>​([[#​fn-4|4]])</​span>​ channel the water; fletchers straighten the arrows; carpenters work the timber; the wise tame themselves. ​
 +</​div>​
 +
 +End of Chapter Ten: Punishment (Dandavagga)
 +</​div>​
 +
 +<div chapter>
 +
 +<div alphalist>​
 +<span hlist> [[dhp.09.bpit|**←** Previous chapter]] | [[dhp.11.bpit|Next chapter **→**]] </​span>​
 +
 +</​div>​
 +</​div>​
 +
 +====== Notes ======
 +<div notes>
 +<span anchor #​notes></​span>​
 +
 +<dl>
 +
 +  ? <span fn #​fn-1>​[[#​fnt-1|1]]</​span>​.
 +  :: //​sarambkakatha//:​ Malacious talk. According to the Commentary it means talk belittling others.
 +
 +  ? <span fn #​fn-2>​[[#​fnt-2|2]]</​span>​.
 +  :: According to the Commentary, in this context, brahmana, samana, and bhikkhu are all arahats.
 +
 +  ? <span fn #​fn-3>​[[#​fnt-3|3]]</​span>​.
 +  :: //​dhammavinicchayena//​ (//dhamma + vinicchaya//​):​ discernment of the Dharnma or Law. It is explained by the Commentary as karanakarana jananam, knowing right and wrong causes of things.
 +
 +  ? <span fn #​fn-4>​[[#​fnt-4|4]]</​span>​.
 +  :: Farmers: lit., makers of irrigation canals.
 +
 +  ? <span fn #​fn-5>​[[#​fnt-5|5]]</​span>​.
 +  :: peta: an always hungry spirit or ghost.
 +
 +  ? <span fn #​fn-6>​[[#​fnt-6|6]]</​span>​.
 +  :: teacher: here refers to Pilotika'​s old clothes and his begging plate; they are like a teacher to him because they imbued him with a deep sense of shame and put him on the right track.
 +
 +  ? <span fn #​fn-7>​[[#​fnt-7|7]]</​span>​.
 +  :: This story is the same as that of Samanera Pandita ([[dhp.06.bpit#​s-dhp-80|Verse 80]])
 +
 +</dl>
 +</​div>​
 +
 +<span #​h_content_end></​span>​
 +
 +<div #​f_footer>​
 +
 +<div showmore>​
 +<div #​f_colophon>​
 +<div #​f_newcopyrightsymbol>​[[#​top| ]]</​div>​
 +<div #​f_provenance>​**Herkunft:​**
 +<div #​f_sourceCopy>​[[de:​dhamma-dana|{{de:​img:​d2.png?​8}}]] 1986 Daw Mya Tin, Editorial Committee, Burma Tipitaka Association</​div>​
 +
 +<div #​f_sourceCopy_translation></​div>​
 +
 +<div #​f_sourceEdition>​Letzte Revision: mr, 21. Februar 2017</​div>​
 +
 +<div #​f_sourceTitle>​Aus //Der Dhammapada: Verse and Erzählungen//,​ übersetzt aus dem Pali von Daw Mya Tin, M.A. und zusammengestellt vom Editorial Committee, Burma Tipitaka Association Rangoon, Burma, 1986. Großzügig abgeschrieben mit Zustimmung von Herrn U Maung Lwin für das Dhamma-Dana-Projekt [[http://​www.nibbana.com|www.nibbana.com]] und als Dhamma-Dana zum weiterteilen auf ZzE gegeben.</​div>​
 +
 +<div #​f_atiCopy>​Diese Ausgabe von Zugang zur Einsicht ist [[de:​dhamma-dana|{{de:​img:​d2.png?​8}}]]2014-2015.</​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): "​Dandavagga"​ (Dhp X), übersetzt aus dem Pali von Daw Mya Tin (Editorial Committee, Burma Tipitaka Association). //Zugang zur Einsicht//, 29. Mai 2014, [[http://​www.zugangzureinsicht.org/​html/​tipitaka/​kn/​dhp/​dhp.10.bpit.html|http://​www.zugangzureinsicht.org/​html/​tipitaka/​kn/​dhp/​dhp.10.bpit.html]] . 
 + Zitat entnommen am: 
 +"​date"</​div>​
 +
 +<div #​f_alt-formats>​****</​div>​
 +
 +</​div>​
 +</​div>​
 +</​div>​
 +
 +----
 +
 +<div #​f_toenail>​[[de:​help|Hilfe]] | [[de:​faq#​whatis|Über]] | [[de:​faq#​contact|Kontakt]] | [[de:​dhamma-dana|Umfang der Dhamma-Gabe]] | [[de:​cowork|Mitwirken]]\\ Anumodana puñña kusala!</​div>​