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+ | |||
+ | ====== Buddhavagga ====== | ||
+ | <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.13.bpit|**←** Voriges Kapitel]] | [[dhp.15.bpit|Nächstes Kapitel **→**]] </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ===== Maradhitara Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Yassa jitaṃ nāvajīyati< | ||
+ | jitaṃ yassa no yāti koci loke< | ||
+ | Taṃ buddhamanantagocaraṃ< | ||
+ | apadaṃ< | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Maradhitara Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Yassa jālinī visattikā, | ||
+ | taṇhā natthi kuhiñci netave; | ||
+ | Taṃ buddhamanantagocaraṃ, | ||
+ | apadaṃ kena padena nessatha.< | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Devorohana Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Ye jhānapasutā dhīrā, | ||
+ | nekkhammūpasame ratā; | ||
+ | Devāpi tesaṃ pihayanti, | ||
+ | sambuddhānaṃ satīmataṃ. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Erakapattanagaraja Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Kiccho manussapaṭilābho, | ||
+ | kicchaṃ maccāna jīvitaṃ; | ||
+ | Kicchaṃ saddhammassavanaṃ, | ||
+ | kiccho buddhānamuppādo. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Anandattherapanha Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Sabbapāpassa akaraṇaṃ, | ||
+ | kusalassa upasampadā; | ||
+ | Sacittapariyodapanaṃ, | ||
+ | etaṃ buddhāna sāsanaṃ. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Anandattherapanha Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Khantī paramaṃ tapo titikkhā, | ||
+ | nibbānaṃ paramaṃ vadanti buddhā; | ||
+ | Na hi pabbajito parūpaghātī, | ||
+ | na samaṇo hoti paraṃ viheṭhayanto. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Anandattherapanha Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Anūpavādo anūpaghāto, | ||
+ | pātimokkhe ca saṃvaro; | ||
+ | Mattaññutā ca bhattasmiṃ, | ||
+ | pantañca sayanāsanaṃ; | ||
+ | Adhicitte ca āyogo, | ||
+ | etaṃ buddhāna sāsanaṃ. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Anabhiratabhikkhu Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Na kahāpaṇavassena, | ||
+ | titti kāmesu vijjati; | ||
+ | Appassādā dukhā kāmā, | ||
+ | iti viññāya paṇḍito. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Anabhiratabhikkhu Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Api dibbesu kāmesu, | ||
+ | ratiṃ so nādhigacchati; | ||
+ | Taṇhakkhayarato hoti, | ||
+ | sammāsambuddhasāvako. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Aggidattabrahmana Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Bahuṃ ve saraṇaṃ yanti, | ||
+ | pabbatāni vanāni ca; | ||
+ | Ārāmarukkhacetyāni, | ||
+ | manussā bhayatajjitā. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Aggidattabrahmana Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Netaṃ kho saraṇaṃ khemaṃ, | ||
+ | netaṃ saraṇamuttamaṃ; | ||
+ | Netaṃ saraṇamāgamma, | ||
+ | sabbadukkhā pamuccati. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Aggidattabrahmana Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Yo ca buddhañca dhammañca, | ||
+ | saṅghañca saraṇaṃ gato; | ||
+ | Cattāri ariyasaccāni, | ||
+ | sammappaññāya passati. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Aggidattabrahmana Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Dukkhaṃ dukkhasamuppādaṃ, | ||
+ | dukkhassa ca atikkamaṃ; | ||
+ | Ariyaṃ caṭṭhaṅgikaṃ maggaṃ, | ||
+ | dukkhūpasamagāminaṃ. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Aggidattabrahmana Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Etaṃ kho saraṇaṃ khemaṃ, | ||
+ | etaṃ saraṇamuttamaṃ; | ||
+ | Etaṃ saraṇamāgamma, | ||
+ | sabbadukkhā pamuccati. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Anandattherapanha Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Dullabho purisājañño< | ||
+ | na so sabbattha jāyati; | ||
+ | Yattha so jāyati dhīro, | ||
+ | taṃ kulaṃ sukhamedhati< | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Sambahulabhikkhu Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Sukho buddhānamuppādo, | ||
+ | sukhā saddhammadesanā; | ||
+ | Sukhā saṅghassa sāmaggī, | ||
+ | samaggānaṃ tapo sukho. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Kassapadasabalassa Suvannacetiya Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Pūjārahe pūjayato, | ||
+ | buddhe yadi va sāvake; | ||
+ | Papañcasamatikkante< | ||
+ | tiṇṇasokapariddave. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Kassapadasabalassa Suvannacetiya Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Te tādise pūjayato, | ||
+ | nibbute akutobhaye; | ||
+ | Na sakkā puññaṃ saṅkhātuṃ, | ||
+ | imettamapi kenaci. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div chapter> | ||
+ | |||
+ | <div alphalist> | ||
+ | <span hlist> [[dhp.13.bpit|**←** Previous chapter]] | [[dhp.15.bpit|Next chapter **→**]] </ | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ====== The Story of the Three Daughters of Mara ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | The Buddha first uttered Verses ([[# | ||
+ | |||
+ | Magandiya the Brahmin and his wife lived in the kingdom of the Kurus with their daughter Magandiya who was exceedingly beautiful. She was so beautiful that her father rudely turned down all her suitors. One day, early in the morning, when the Buddha surveyed the world, he found that time was ripe for the brahmin Magandiya and his wife to attain Anagami Fruition. So, taking his bowl and the robes, the Buddha set out for the place where the brahmin usually went to offer fire sacrifice. | ||
+ | |||
+ | The brahmin, seeing the Buddha, promptly decided that the Buddha was the very person who was worthy of his daughter. He pleaded with the Buddha to wait there and hurriedly went off to fetch his wife and daughter. The Buddha left his footprint and went to another place, close at hand. When the brahmin and his family came, they found only the footprint. Seeing the footprint, the wife of the brahmin remarked that it was the footprint of one who was free from sensual desires. Then, the brahmin saw the Buddha and he offered his daughter in marriage to him. | ||
+ | |||
+ | The Buddha did not accept nor did he refuse the offer, but first, he related to the brahmin how the daughters of Mara tempted him soon after his attainment of Buddhahood. To the beautiful Tanha, Arati and Raga, the daughters of Mara, the Buddha had said, "//It is no use tempting one who is free from craving, clinging and passion, for he cannot be lured by any temptation whatsoever// | ||
+ | |||
+ | Then the Buddha spoke in verse as follows: | ||
+ | |||
+ | <div verse> | ||
+ | __//Verse 179//__ The Buddha, whose conquest (of moral defilements) is complete, in whom there cannot arise any further defilements in this world, that Buddha of infinite range of wisdom, who is trackless, - by what track will you lead him? | ||
+ | |||
+ | __//Verse 180//__: The Buddha, in whom there is no craving, which like a net would bring him back to any existence (in samsara), that Buddha of infinite range of wisdom, who is trackless, - by what track will you lead him? | ||
+ | </ | ||
+ | |||
+ | Then, the Buddha continued, "// | ||
+ | </ | ||
+ | |||
+ | ====== The Story of the Buddha' | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | On return from the Tavatimsa deva world, the Buddha uttered Verse ([[# | ||
+ | |||
+ | On one occasion, while at Savatthi, the Buddha performed the Miracle of the Pairs in answer to the challenge of the ascetics of various sects. After this, the Buddha went to the Tavatimsa deva world; his mother who had been reborn in the Tusita deva world as a deva known as Santusita also came to the Tavatimsa deva world. There the Buddha expounded the Abhidhamma to the devas and the brahmas throughout the three months of the vassa. As a result, Santusita deva attained Sotapatti Fruition; so did numerous other devas and brahmas. | ||
+ | |||
+ | During that period Thera Sariputta spent the vassa at Sankassanagara, | ||
+ | |||
+ | Towards the end of the vassa, Thera Maha Moggalana went to the Tavatimsa deva world to see the Buddha. Then, he was told that the Buddha would return to the human world on the full moon day at the end of the vassa to the place where Thera Sariputta was spending the vassa. | ||
+ | |||
+ | As promised, the Buddha came with the six coloured rays shining forth from his body to the city-gate of Sankassanagara, | ||
+ | |||
+ | Then the Buddha spoke in verse as follows: | ||
+ | |||
+ | <div verse> | ||
+ | __//Verse 181//__ The wise who practise jhana concentration and Insight Meditation take delight in the peace of liberation from sensual pleasures and moral defilements. Such wise and mindful ones, who truly comprehend the Four Noble Truths (i.e., Arahats and Buddhas) are held dear also by the devas. | ||
+ | </ | ||
+ | |||
+ | At the end of the discourse the five hundred bhikkhus who were the pupils of Thera Sariputta attained arahatship and a great many from the congregation attained Sotapatti Fruition. | ||
+ | </ | ||
+ | |||
+ | ====== The Story of Erakapatta the Naga King ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing near Baranasi the Buddha uttered Verse ([[# | ||
+ | |||
+ | Once there was a naga king by the name of Erakapatta. In one of his past existences during the time of Kassapa Buddha he had been a bhikkhu for a long time. Through worry (kukkucca) over a minor offence he had committed during that time, he was reborn as a naga. As a naga, he waited for the appearance of a Buddha. Erakapatta had a very beautiful daughter, and he made use of her as a means of finding the Buddha. He made it known that whoever could answer her questions could claim her for a wife. Twice every month, Erakapatta made her dance in the open and sing out her questions. Many suitors came to answer her questions hoping to claim her, but no one could give the correct answer. | ||
+ | |||
+ | One day, the Buddha saw a youth named Uttara in his vision. He also knew that the youth would attain Sotapatti Fruition in connection with the questions put by the daughter of Erakapatta the naga. By then the youth was already on his way to see Erakapatta' | ||
+ | |||
+ | The first four questions were: | ||
+ | |||
+ | <ul> | ||
+ | * 1. Who is a ruler? | ||
+ | * 2. Is one who is overwhelmed by the mist of moral defilements to be called a ruler? | ||
+ | * 3. What ruler is free from moral defilements? | ||
+ | * 4. What sort of person is to be called a fool? | ||
+ | |||
+ | The answers to the above questions were: | ||
+ | |||
+ | <ul> | ||
+ | * 1. He who controls the six senses is a ruler. | ||
+ | * 2. One who is overwhelmed by the mist of moral defilements is not to be called a ruler; he who is free from craving is called a ruler. | ||
+ | * 3. The ruler who is free from craving is free from moral defilements. | ||
+ | * 4. A person who hankers after sensual pleasures is called a fool.@ | ||
+ | |||
+ | Having had the correct answers to the above, the naga princess sang out questions regarding the floods (oghas) of sensual desire, of renewed existence, of false doctrine and of ignorance, and how they could be overcome. Uttara answered these questions as taught by the Buddha. | ||
+ | |||
+ | When Erakapatta heard these answers he knew that a Buddha had appeared in this world. So he asked Uttara to take him to the Buddha. On seeing the Buddha, Erakapatta related to the Buddha how he had been a bhikkhu during the time of Kassapa Buddha, how he had accidentally caused a grass blade to be broken off while travelling in a boat, and how he had worried over that little offence for having failed to do the act of exoneration as prescribed, and finally how he was reborn as a naga. After hearing him, the Buddha told him how difficult it was to be born in the human world, and to be born during the appearance of the Buddhas or during the time of their Teaching. | ||
+ | |||
+ | Then the Buddha spoke in verse as follows: | ||
+ | |||
+ | <div verse> | ||
+ | __//Verse 182//__ Hard to gain is birth as man; hard is the life of mortals; hard to get is the opportunity of hearing the Ariya Dhamma (Teaching of the Buddhas); hard it is for a Buddha to appear. | ||
+ | </ | ||
+ | |||
+ | The above discourse benefited numerous beings. Erakapatta being an animal could not attain Sotapatti Fruition then and there. | ||
+ | </ | ||
+ | |||
+ | ====== The Story of the Question Raised by Thera Ananda ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing at the Jetavana monastery, the Buddha uttered Verses ([[# | ||
+ | |||
+ | On one occasion, Thera Ananda asked the Buddha whether the Fundamental Instructions to bhikkhus given by the preceding Buddhas were the same as those of the Buddha himself. To him the Buddha replied that the instructions given by all the Buddhas are as given in the following verses: | ||
+ | |||
+ | Then the Buddha spoke in verse as follows: | ||
+ | |||
+ | <div verse> | ||
+ | __//Verse 183//__ Not to do evil, to cultivate merit, to purify one's mind - this is the Teaching of the Buddhas. | ||
+ | |||
+ | __//Verse 184//__: The best moral practice is patience and forbearance; | ||
+ | |||
+ | __//Verse 185//__: Not to revile, not to do any harm, to practise restraint according to the Fundamental Instructions for the bhikkhus, to be moderate in taking food, to dwell in a secluded place, to devote oneself to higher concentration - this is the Teaching of the Buddhas. | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ====== The Story of a Dissatisfied Young Bhikkhu ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing at the Jetavana monastery, the Buddha uttered Verses ([[# | ||
+ | |||
+ | Once, there was a young bhikkhu at the Jetavana monastery. One day his teacher sent him to another monastery to study. While he was away, his father became seriously ill and died without seeing him. But his father left for him one hundred kahapanas with his brother, the boy's uncle. On his return, his uncle told him about his father' | ||
+ | |||
+ | The Buddha asked him whether it was true that he was feeling unhappy with his life as a bhikkhu and whether he had any capital to start the life of a layman. He answered that it was true and that be had one hundred kahapanas to start his life with. Then the Buddha explained to him that he would need to get food, clothing, household utensils, two oxen, ploughs, pickaxes, knives, etc., so that his one hundred in cash would hardly meet the expenses. The Buddha then told him that for human beings there could never be enough, not even for Universal Monarchs who could call for a shower of coins or gems or any amount of wealth and treasures at any moment. Further, the Buddha related the story of Mandatu, the Universal Monarch, who enjoyed the glory of the devas both in the Catumaharajika and Tavatimsa realms for a long time. After spending a long time in Tavatimsa, one day, Mandatu wished that he were the sole ruler of Tavatimsa, instead of sharing it with Sakka. But this time, his wish could not be fulfilled and instantly he became old and decrepit; he returned to the human world and died soon after. | ||
+ | |||
+ | Then the Buddha spoke in verse as follows: | ||
+ | |||
+ | <div verse> | ||
+ | __//Verse 186 & 187//__ Not by a shower of coins can sensual desires be satiated; sensual desires give little pleasure and are fraught with evil consequences (// | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ====== The Story of Aggidatta ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | TEXT.... ([[# | ||
+ | |||
+ | Aggidatta was the head priest during the time of King Mahakosala, father of King Pasenadi. After the death of King Mahakosala, Aggidatta gave away his property in charity, and after that he left his home and became a non-Buddhist ascetic. He lived with his ten thousand followers in a place near the border of the three kingdoms of Anga, Magadha and Kuru, not far from a mound of sand where a powerful naga was staying. To his followers and the people of these three kingdoms, Aggidatta used to exhort: "Pay homage to forests, mountains, parks and gardens, and trees; by doing so, you will be liberated from all ills of life." | ||
+ | |||
+ | One day, the Buddha saw Aggidatta and his followers in his vision and realized that the time was ripe for them to attain arahatship. So the Buddha sent Thera Maha Moggalana to Aggidatta and his followers and told him that he himself would follow afterwards. Thera Maha Moggalana went to the place of Aggidatta and his followers and asked them to give him shelter for one night. They first turned down his request, but finally they agreed to let him stop at the mound of sand, the home of the naga. The naga was very antagonistic to Thera Maha Moggalana, and there followed a duel between the naga and the thera; on both sides, there was a display of power by emitting smoke and flames. However, in the end, the naga was subdued. He coiled himself round the mound of sand, and raised his head spreading it out like an umbrella over Thera Maha Moggalana, thus showing respect for him. Early in the morning, Aggidatta and the other ascetics came to the mound of sand to find out whether Thera Maha Moggalana was still alive; they had expected to see him dead. When they found the naga tamed, and meekly holding his head like an umbrella over Thera Maha Moggalana, they were very much astounded. | ||
+ | |||
+ | Just then, the Buddha arrived and Thera Maha Moggallana got up from his seat on the mound and paid obeisance to the Buddha. Thera Maha Moggalana then proclaimed to the audience of ascetics, "This is my Teacher, the supreme Buddha, and I am but a humble pupil of this great Teacher!" | ||
+ | |||
+ | Then the Buddha spoke in verse as follows: | ||
+ | |||
+ | <div verse> | ||
+ | __//Verse 188//__ When threatened with danger, men go to many a refuge, - to mountains and forests, to parks and gardens, and to sacred trees. | ||
+ | |||
+ | __//Verse 189//__: But such a refuge is not a safe refuge, not the best refuge. One is not liberated from all evil consequences of existence (// | ||
+ | |||
+ | __//Verses 190 & 191//__: One, who takes refuge in the Buddha, the Dhamma and the Samgha, sees with //Magga// Insight the Four Noble Truths, viz., //Dukkha//, the Cause of //Dukkha//, the Cessation of //Dukkha//, and the Noble Path of Eight Constituents which leads to the Cessation of //Dukkha//. | ||
+ | |||
+ | __//Verse 192//__: This, indeed, is the safe refuge; this is the best refuge. Having come to this refuge, one is liberated from all //dukkha//. | ||
+ | </ | ||
+ | |||
+ | At the end of the discourse Aggidatta and all his followers attained arahatship. All of them entered the Order of the bhikkhus. On that day, when the disciples of Aggidatta from Anga, Magadha and Kuru came to pay respect to him, they saw their teacher and his followers garbed as bhikkhus and they were puzzled and wondered, "Who is the more powerful? Our teacher or Samana Gotama? Our teacher must be more powerful because Samana Gotama has come to our teacher." | ||
+ | </ | ||
+ | |||
+ | ====== The Story of the Question Raised by Thera Ananda ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing at the Jetavana monastery, the Buddha uttered Verse ([[# | ||
+ | |||
+ | One day, Thera Ananda pondered thus: "Our Teacher has told us that thoroughbreds of elephants are born only among Chaddanta and Uposatha breeds, that thoroughbreds of horses are born only among the Sindh breed, that thoroughbreds of cattle are born only among the Usabha breed. Thus, he had talked to us only about the thoroughbreds of elephants, horses, and cattle, but not of the noblest of men (purisajanno)." | ||
+ | |||
+ | After reflecting thus, Thera Ananda went to the Buddha, and put to him the question of the noblest of men. To him the Buddha replied, "// | ||
+ | |||
+ | Then the Buddha spoke in verse as follows: | ||
+ | |||
+ | <div verse> | ||
+ | __//Verse 193//__ It is hard to find the noblest of men; he is not born everywhere nor in every clan. To whatever clan such a wise man is born, that clan prospers. | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ====== The Story of Many Bhikkhus ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing at the Jetavana monastery, the Buddha uttered Verse ([[# | ||
+ | |||
+ | Once, five hundred bhikkhus were discussing the question "What constitutes happiness?" | ||
+ | |||
+ | Then the Buddha spoke in verse as follows: | ||
+ | |||
+ | <div verse> | ||
+ | __//Verse 194//__ Happy is the arising of a Buddha; happy is the exposition of the Ariya Dhamma; happy is the harmony amongst the Samgha; happy is the practice of those in harmony. | ||
+ | </ | ||
+ | |||
+ | At the end of the discourse the five hundred bhikkhus attained arahatship. | ||
+ | </ | ||
+ | |||
+ | ====== The Story of Many Bhikkhus ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While travelling from Savatthi to Baranasi, the Buddha uttered Verses ([[# | ||
+ | |||
+ | On one occasion, while the Buddha and his followers were on a journey to Baranasi they came to a field where there was a spirit-shrine. Not far from the shrine, a brahmin was ploughing the field; seeing the brahmin the Buddha sent for him. When he arrived, the brahmin made obeisance to the shrine but not to the Buddha. To him the Buddha said, "// | ||
+ | |||
+ | Then the Buddha spoke in verse as follows: | ||
+ | |||
+ | <div verse> | ||
+ | __//Verse 195//__ He pays homage to those who are worthy of veneration, whether they are the Buddhas or their disciples who have overcome obstacles (to Insight Development) and have rid themselves of sorrow and lamentation. | ||
+ | |||
+ | __//Verse 196//__: The merit gained by such a person who pays homage to those who have been freed from moral defilements and have nothing to fear, cannot be measured by anyone, as this much or that much. | ||
+ | </ | ||
+ | |||
+ | At the end of the discourse the brahmin attained Sotapatti Fruition. The stupa of Kassapa Buddha remained visible for seven more days, and people kept on coming to the stupa to pay homage and obeisance. At the end of seven days, as willed by the Buddha, the stupa disappeared, | ||
+ | |||
+ | End of Chapter Fourteen: The Buddha (Buddhavagga) | ||
+ | </ | ||
+ | |||
+ | <div chapter> | ||
+ | |||
+ | <div alphalist> | ||
+ | <span hlist> [[dhp.13.bpit|**←** Previous chapter]] | [[dhp.15.bpit|Next chapter **→**]] </ | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ====== Notes ====== | ||
+ | <div notes> | ||
+ | <span anchor # | ||
+ | |||
+ | <dl> | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //jitam navajiyati//: | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //jitam yassa no' | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //apadam//: lit., ' | ||
+ | |||
+ | [The same idea is conveyed in verses [[dhp.07.bpit# | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //kena padena nessatha//: lit., by what track will you lead him? It means he cannot be lured by any temptation whatsoever. | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | </dl> | ||
+ | </ | ||
+ | |||
+ | <span # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div showmore> | ||
+ | <div # | ||
+ | <div # | ||
+ | <div # | ||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div f_zzecopy> | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | Zitat entnommen am: | ||
+ | " | ||
+ | |||
+ | <div # | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ---- | ||
+ | |||
+ | <div # |