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de:tipitaka:sut:kn:dhp:dhp.14.bpit [2019/09/03 09:42]
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de:tipitaka:sut:kn:dhp:dhp.14.bpit [2019/10/30 13:23] (aktuell)
Johann Title Changed
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 +<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>​
 +
 +====== Buddhavagga ======
 +<span hide>​Buddhavagga</​span>​
 +
 +Summary: ​
 +
 +
 +<div #h_meta>
 +
 +
 +
 +
 +<div #​h_tipitakaid>​Dhp XIV <span h_ptsid>​PTS:​ [[:​de:​tipitaka:​sltp:​Dhp_utf8#​v.179|Dhp 179-196]]</​span>​
 +
 +</​div>​
 +
 +<div #​h_doctitle>​Buddhavagga</​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.14.than|Thanissaro]] | [[de:​tipitaka:​sut:​kn:​dhp:​dhp.14.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.13.bpit|**←** Voriges Kapitel]] | [[dhp.15.bpit|Nächstes Kapitel **→**]] </​span>​
 +
 +</​div>​
 +
 +===== Maradhitara Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Yassa jitaṃ nāvajīyati<​span notetag #​fnt-1>​([[#​fn-1|1]])</​span>,​
 +jitaṃ yassa no yāti koci loke<​span notetag #​fnt-2>​([[#​fn-2|2]])</​span>;​
 +Taṃ buddhamanantagocaraṃ<​span notetag #​fnt-3>​([[#​fn-3|3]])</​span>,​
 +apadaṃ<​span notetag #​fnt-4>​([[#​fn-4|4]])</​span>​ kena padena nessatha.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-179>​**VERSE 179:​**</​span>​ 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?
 +<​cite>​Story to [[#​s-dhp-179-180|Dhp 179]]</​cite>​
 +</​div>​
 +
 +===== Maradhitara Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Yassa jālinī visattikā, ​
 +taṇhā natthi kuhiñci netave;
 +Taṃ buddhamanantagocaraṃ, ​
 +apadaṃ kena padena nessatha.<​span notetag #​fnt-5>​([[#​fn-5|5]])</​span>​.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-180>​**VERSE 180:​**</​span>​ 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?
 +<​cite>​Story to [[#​s-dhp-179-180|Dhp 180]]</​cite>​
 +</​div>​
 +
 +===== Devorohana Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Ye jhānapasutā dhīrā, ​
 +nekkhammūpasame ratā;
 +Devāpi tesaṃ pihayanti, ​
 +sambuddhānaṃ satīmataṃ.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-181>​**VERSE 181:​**</​span>​ 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.
 +<​cite>​Story to [[#​s-dhp-181|Dhp 181]]</​cite>​
 +</​div>​
 +
 +===== Erakapattanagaraja Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Kiccho manussapaṭilābho, ​
 +kicchaṃ maccāna jīvitaṃ;
 +Kicchaṃ saddhammassavanaṃ, ​
 +kiccho buddhānamuppādo.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-182>​**VERSE 182:​**</​span>​ 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.
 +<​cite>​Story to [[#​s-dhp-182|Dhp 182]]</​cite>​
 +</​div>​
 +
 +===== Anandattherapanha Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Sabbapāpassa akaraṇaṃ, ​
 +kusalassa upasampadā;​
 +Sacittapariyodapanaṃ, ​
 +etaṃ buddhāna sāsanaṃ.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-183>​**VERSE 183:​**</​span>​ Not to do evil, to cultivate merit, to purify one's mind - this is the Teaching of the Buddhas.
 +<​cite>​Story to [[#​s-dhp-183-185|Dhp 183-185]]</​cite>​
 +</​div>​
 +
 +===== Anandattherapanha Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Khantī paramaṃ tapo titikkhā, ​
 +nibbānaṃ paramaṃ vadanti buddhā;
 +Na hi pabbajito parūpaghātī,​
 +na samaṇo hoti paraṃ viheṭhayanto.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-184>​**VERSE 184:​**</​span>​ The best moral practice is patience and forbearance;​ "​Nibbana is Supreme",​ said the Buddhas. A bhikkhu does not harm others; one who harms others is not a bhikkhu.
 +<​cite>​Story to [[#​s-dhp-183-185|Dhp 183-185]]</​cite>​
 +</​div>​
 +
 +===== Anandattherapanha Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Anūpavādo anūpaghāto, ​
 +pātimokkhe ca saṃvaro;
 +Mattaññutā ca bhattasmiṃ, ​
 +pantañca sayanāsanaṃ;​
 +Adhicitte ca āyogo, ​
 +etaṃ buddhāna sāsanaṃ.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-185>​**VERSE 185:​**</​span>​ 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.
 +<​cite>​Story to [[#​s-dhp-183-185|Dhp 183-185]]</​cite>​
 +</​div>​
 +
 +===== Anabhiratabhikkhu Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Na kahāpaṇavassena, ​
 +titti kāmesu vijjati;
 +Appassādā dukhā kāmā, ​
 +iti viññāya paṇḍito.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-186>​**VERSE 186:​**</​span>​ Not by a shower of coins can sensual desires be satiated; sensual desires give little pleasure and are fraught with evil consequences (dukkha).
 +<​cite>​Story to [[#​s-dhp-186-187|Dhp 186-187]]</​cite>​
 +</​div>​
 +
 +===== Anabhiratabhikkhu Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Api dibbesu kāmesu, ​
 +ratiṃ so nādhigacchati;​
 +Taṇhakkhayarato hoti, 
 +sammāsambuddhasāvako.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-187>​**VERSE 187:​**</​span>​ Knowing this, the wise man, who is the disciple of the Buddha, does not find delight even in the pleasures of the devas, but rejoices in the cessation of craving (i.e., Nibbana).
 +<​cite>​Story to [[#​s-dhp-186-187|Dhp 186-187]]</​cite>​
 +</​div>​
 +
 +===== Aggidattabrahmana Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Bahuṃ ve saraṇaṃ yanti, ​
 +pabbatāni vanāni ca;
 +Ārāmarukkhacetyāni, ​
 +manussā bhayatajjitā.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-188>​**VERSE 188:​**</​span>​ When threatened with danger, men go to many a refuge, - to mountains and forests, to parks and gardens, and to sacred trees.
 +<​cite>​Story to [[#​s-dhp-188-192|Dhp 188-192]]</​cite>​
 +</​div>​
 +
 +===== Aggidattabrahmana Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Netaṃ kho saraṇaṃ khemaṃ, ​
 +netaṃ saraṇamuttamaṃ;​
 +Netaṃ saraṇamāgamma, ​
 +sabbadukkhā pamuccati.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-189>​**VERSE 189:​**</​span>​ But such a refuge is not a safe refuge, not the best refuge. One is not liberated from all evil consequences of existence (//​dukkha//​) for having come to such a refuge.
 +<​cite>​Story to [[#​s-dhp-188-192|Dhp 188-192]]</​cite>​
 +</​div>​
 +
 +===== Aggidattabrahmana Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Yo ca buddhañca dhammañca, ​
 +saṅghañca saraṇaṃ gato;
 +Cattāri ariyasaccāni, ​
 +sammappaññāya passati.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-190>​**VERSE 190:​**</​span>​ One, who takes refuge in the Buddha, the Dhamma and the Samgha, sees with Magga Insight the Four Noble Truths, viz.,...
 +<​cite>​Story to [[#​s-dhp-188-192|Dhp 188-192]]</​cite>​
 +</​div>​
 +
 +===== Aggidattabrahmana Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Dukkhaṃ dukkhasamuppādaṃ, ​
 +dukkhassa ca atikkamaṃ;​
 +Ariyaṃ caṭṭhaṅgikaṃ maggaṃ, ​
 +dukkhūpasamagāminaṃ.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-191>​**VERSE 191:​**</​span> ​ ...Dukkha, the Cause of Dukkha, the Cessation of Dukkha, and the Noble Path of Eight Constituents which leads to the Cessation of Dukkha.
 +<​cite>​Story to [[#​s-dhp-188-192|Dhp 188-192]]</​cite>​
 +</​div>​
 +
 +===== Aggidattabrahmana Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Etaṃ kho saraṇaṃ khemaṃ, ​
 +etaṃ saraṇamuttamaṃ;​
 +Etaṃ saraṇamāgamma, ​
 +sabbadukkhā pamuccati.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-192>​**VERSE 192:​**</​span>​ This, indeed, is the safe refuge; this is the best refuge. Having come to this refuge, one is liberated from all dukkha.
 +<​cite>​Story to [[#​s-dhp-188-192|Dhp 192]]</​cite>​
 +</​div>​
 +
 +===== Anandattherapanha Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Dullabho purisājañño<​span notetag #​fnt-6>​([[#​fn-6|6]])</​span>,​
 +na so sabbattha jāyati;
 +Yattha so jāyati dhīro, ​
 +taṃ kulaṃ sukhamedhati<​span notetag #​fnt-7>​([[#​fn-7|7]])</​span>​.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-193>​**VERSE 193:​**</​span>​ 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.
 +<​cite>​Story to [[#​s-dhp-193|Dhp 193]]</​cite>​
 +</​div>​
 +
 +===== Sambahulabhikkhu Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Sukho buddhānamuppādo, ​
 +sukhā saddhammadesanā;​
 +Sukhā saṅghassa sāmaggī, ​
 +samaggānaṃ tapo sukho.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-194>​**VERSE 194:​**</​span>​ 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.
 +<​cite>​Story to [[#​s-dhp-194|Dhp 194]]</​cite>​
 +</​div>​
 +
 +===== Kassapadasabalassa Suvannacetiya Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Pūjārahe pūjayato, ​
 +buddhe yadi va sāvake;
 +Papañcasamatikkante<​span notetag #​fnt-8>​([[#​fn-8|8]])</​span>,​
 +tiṇṇasokapariddave.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-195>​**VERSE 195:​**</​span>​ 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.
 +<​cite>​Story to [[#​s-dhp-195-196|Dhp 195-196]]</​cite>​
 +</​div>​
 +
 +===== Kassapadasabalassa Suvannacetiya Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Te tādise pūjayato, ​
 +nibbute akutobhaye;
 +Na sakkā puññaṃ saṅkhātuṃ, ​
 +imettamapi kenaci.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-196>​**VERSE 196:​**</​span>​ 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.
 +<​cite>​Story to [[#​s-dhp-195-196|Dhp 195-196]]</​cite>​
 +</​div>​
 +
 +<div chapter>
 +
 +<div alphalist>​
 +<span hlist> [[dhp.13.bpit|**←** Previous chapter]] | [[dhp.15.bpit|Next chapter **→**]] </​span>​
 +
 +</​div>​
 +</​div>​
 +
 +====== The Story of the Three Daughters of Mara ======
 +<div chapter>
 +<span anchor #​s-dhp-179-180></​span>​
 +
 +The Buddha first uttered Verses ([[#​dhp-179|179]]) and ([[#​dhp-180|180]]) of this book while residing near the Bodhi tree, with reference to the three daughters of Mara. He repeated these verses to the brahmin Magandiya while journeying through the Kuru country.
 +
 +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?
 +</​div>​
 +
 +Then, the Buddha continued, "//​Brahmin Magandiya, even when I saw those peerless daughters of Mara, I felt no sensual desire in me. After all, what is this body of your daughter? It is full of urine and filth; I don't like to touch it even with my foot//​!"​ On hearing those words of the Buddha, both the brahmin and his wife attained Anagami Fruition. Later, they joined the Order and eventually both of them attained arahatship.
 +</​div>​
 +
 +====== The Story of the Buddha'​s Return from the Tavatimsa Deva World ======
 +<div chapter>
 +<span anchor #​s-dhp-181></​span>​
 +
 +On return from the Tavatimsa deva world, the Buddha uttered Verse ([[#​dhp-181|181]]) of this book at Sankassanagara,​ in reply to Thera Sariputta'​s words of welcome.
 +
 +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,​ thirty yojanas away from Savatthi. During his stay there, as regularly instructed by the Buddha, he taught the Abhidhamma to the five hundred bhikkhus staying with him and covered the whole course by the end of the vassa.
 +
 +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,​ on the night of the full moon day of the month of Assayuja when the moon was shining brightly. He was accompanied by a large following of devas on one side and a large following of brahmas on the other. A large gathering headed by Thera Sariputta welcomed the Buddha back to this world; and the whole town was lit up. Thera Sariputta was awed by the grandeur and glory of the whole scene of the Buddha'​s return. He respectfully approached the Buddha and said, "​Venerable Sir! We have never seen or even heard of such magnificent and resplendent glory. Indeed, Venerable Sir, you are loved, respected and revered alike by devas, brahmas and men!" To him the Buddha said, "//My son Sariputta, the Buddhas who are endowed with unique qualities are truly loved by men and devas alike//​."​
 +
 +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. ​
 +</​div>​
 +
 +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.
 +</​div>​
 +
 +====== The Story of Erakapatta the Naga King ======
 +<div chapter>
 +<span anchor #​s-dhp-182></​span>​
 +
 +While residing near Baranasi the Buddha uttered Verse ([[#​dhp-182|182]]) of this book, with reference to Erakapatta, a king of nagas (dragons).
 +
 +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'​s daughter. The Buddha stopped him and taught him how to answer the questions. While he was being taught, Uttara attained Sotapatti Fruition. Now that Uttara had attained Sotapatti Fruition, he had no desire for the naga princess. However, Uttara still went to answer the questions for the benefit of numerous other beings.
 +
 +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. ​
 +</​div>​
 +
 +The above discourse benefited numerous beings. Erakapatta being an animal could not attain Sotapatti Fruition then and there.
 +</​div>​
 +
 +====== The Story of the Question Raised by Thera Ananda ======
 +<div chapter>
 +<span anchor #​s-dhp-183-185></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verses ([[#​dhp-183|183]]),​ ([[#​dhp-184|184]]) und ([[#​dhp-185|185]]) of this book, with reference to the question raised by Thera Ananda regarding Fundamental Instructions to bhikkhus by the preceding Buddhas.
 +
 +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;​ "​Nibbana is Supreme",​ said the Buddhas. A bhikkhu does not harm others; one who harms others is not a bhikkhu.
 +
 +__//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.
 +</​div>​
 +</​div>​
 +
 +====== The Story of a Dissatisfied Young Bhikkhu ======
 +<div chapter>
 +<span anchor #​s-dhp-186-187></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verses ([[#​dhp-186|186]]) und ([[#​dhp-187|187]]) of this book, with reference to a young bhikkhu who was unhappy with his life as a bhikkhu.
 +
 +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'​s death and about the one hundred kahapanas left to him. At first, he said that he had no need of the money. Later, he thought that it might be better to return to lay-life, and as a result, he got dissatisfied with the life of a bhikkhu. Gradually, he began to lose interest in his life and was also losing weight. When other bhikkhus knew about this, they took him to the Buddha.
 +
 +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 (//​dukkha//​). Knowing this, the wise man, who is the disciple of the Buddha, does not find delight even in the pleasures of the devas, but rejoices in the cessation of craving (i.e., //​Nibbana//​). ​
 +</​div>​
 +</​div>​
 +
 +====== The Story of Aggidatta ======
 +<div chapter>
 +<span anchor #​s-dhp-188-192></​span>​
 +
 +TEXT.... ([[#​dhp-188|188]],​ [[#​dhp-189|189]],​ [[#​dhp-190|190]],​ [[#​dhp-191|191]] und [[#​dhp-192|192]]) of this book, with reference to Aggidatta, a brahmin.
 +
 +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!"​ Hearing him, the ascetics who had been very much impressed even by the power of Thera Maha Moggalana were awed by the greater power of the Buddha. The Buddha then asked Aggidatta what he taught his followers and the residents of the neighbourhood. Aggidatta replied that he had taught them to pay homage to mountains, forests, parks and gardens, and trees, and that by doing so, they would be liberated from all ills of life. The Buddha'​s reply to Aggidatta was, "//​Aggidatta,​ people go to mountains, forests, gardens and parks, and trees for refuge when they are threatened with danger, but these things cannot offer them any protection. Only those who take refuge in the Buddha, the Dhamma and the Samgha are liberated from the round of rebirths (samsara)//"​.
 +
 +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 (//​dukkha//​) for having come to such a refuge.
 +
 +__//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//.
 +</​div>​
 +
 +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 Buddha knew what they were thinking; Aggidatta also felt that he must set their minds at rest. So, he paid obeisance to the Buddha in the presence of his disciples, and said, "​Venerable Sir! You are my teacher, I am but a disciple of yours."​ Thus, the audience came to realize the supremacy of the Buddha.
 +</​div>​
 +
 +====== The Story of the Question Raised by Thera Ananda ======
 +<div chapter>
 +<span anchor #​s-dhp-193></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verse ([[#​dhp-193|193]]) of this book, with reference to the question raised by Thera Ananda.
 +
 +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, "//​Ananda,​ the noblest of men is not born everywhere, he is born only among Khattiyamahasala and Brahmanamahasala,​ the wealthy clans of Khattiya and Brahmana//​."​
 +
 +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. ​
 +</​div>​
 +</​div>​
 +
 +====== The Story of Many Bhikkhus ======
 +<div chapter>
 +<span anchor #​s-dhp-194></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verse ([[#​dhp-194|194]]) of this book, with reference to many bhikkhus.
 +
 +Once, five hundred bhikkhus were discussing the question "What constitutes happiness?"​ These bhikkhus realized that happiness meant different things to different people. Thus, they said, "To some people to have the riches and glory like that of a king's is happiness, to some people sensual pleasure is happiness, but to others to have good rice cooked with meat is happiness."​ While they were talking, the Buddha came in. After learning the subject of their talk, the Buddha said, "//​Bhikkhus,​ all the pleasures you have mentioned do not get you out of the round of rebirths. In this world, these constitute happiness: the arising of a Buddha, the opportunity to hear the Teaching of the Sublime Truth, and the harmony amongst the bhikkhus//​."​
 +
 +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.
 +</​div>​
 +
 +At the end of the discourse the five hundred bhikkhus attained arahatship.
 +</​div>​
 +
 +====== The Story of Many Bhikkhus ======
 +<div chapter>
 +<span anchor #​s-dhp-195-196></​span>​
 +
 +While travelling from Savatthi to Baranasi, the Buddha uttered Verses ([[#​dhp-195|195]]) und ([[#​dhp-196|196]]) of this book, with reference to a brahmin and the golden stupa of Kassapa Buddha.
 +
 +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, "//​Brahmin,​ by paying respect to the shrine you are doing a meritorious deed//​."​ That made the brahmin happy. After thus putting him in a favourable frame of mind, the Buddha, by his supernormal power, brought forth the golden stupa of Kassapa Buddha and let it remain visible in the sky. The Buddha then explained to the brahmin and the other bhikkhus that there were four classes of persons worthy of a stupa. They are: the Buddhas (//​Tathagatas//​) who are homage-worthy and perfectly self-enlightened,​ the Paccekabuddhas,​ the Ariya disciples, and the Universal Monarchs. He also told them about the three types of stupas erected in honour of these four classes of persons. The stupas where corporeal relics are enshrined are known as Sariradhatu cetiya; the stupas and figures made in the likeness of the above four personages are known as //Uddissa cetiya//; and the stupas where personal effects like robes, bowls, etc. of those revered personages are enshrined are known as //Paribhoga cetiya//. The Bodhi tree is also included in the Paribhoga cetiya. The Buddha then stressed the importance of paying homage to those who are worthy of veneration.
 +
 +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.
 +</​div>​
 +
 +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,​ and in the place of the shrine erected to the spirits, there appeared miraculously,​ a big stone stupa.
 +
 +End of Chapter Fourteen: The Buddha (Buddhavagga)
 +</​div>​
 +
 +<div chapter>
 +
 +<div alphalist>​
 +<span hlist> [[dhp.13.bpit|**←** Previous chapter]] | [[dhp.15.bpit|Next chapter **→**]] </​span>​
 +
 +</​div>​
 +</​div>​
 +
 +====== Notes ======
 +<div notes>
 +<span anchor #​notes></​span>​
 +
 +<dl>
 +
 +  ? <span fn #​fn-1>​[[#​fnt-1|1]]</​span>​.
 +  :: //jitam navajiyati//:​ 'the conquest is complete'​ means there is no need for further conquests as there are no more moral defilements to be conquered.
 +
 +  ? <span fn #​fn-2>​[[#​fnt-2|2]]</​span>​.
 +  :: //jitam yassa no'​yati koci loke//: lit., whose conquered defilements cannot be followed by any further defilements in this world.
 +
 +  ? <span fn #​fn-3>​[[#​fnt-3|3]]</​span>​.
 +  :: //​anantagocaram//:​ The range of wisdom of the Buddha is infinite by reason of his omniscience,​ Sabbannuta nana. (The Commentary)
 +
 +  ? <span fn #​fn-4>​[[#​fnt-4|4]]</​span>​.
 +  :: //apadam//: lit., '​trackless'​. The Buddha, being free from conditions of rebirth, such as craving, clinging, passion, etc., his track or passage through samsara has come to an end. (The Com.)\\
 +
 +[The same idea is conveyed in verses [[dhp.07.bpit#​dhp-92|92]] and [[dhp.07.bpit#​dhp-93|93]] which express the idea that the arahat passes away, leaving no more trace of existence than a bird leaves its passage through the air.]
 +
 +  ? <span fn #​fn-5>​[[#​fnt-5|5]]</​span>​.
 +  :: //kena padena nessatha//: lit., by what track will you lead him? It means he cannot be lured by any temptation whatsoever.
 +
 +  ? <span fn #​fn-6>​[[#​fnt-6|6]]</​span>​.
 +  :: //​purisajanno//:​ According to the Commentary, a Buddha is intended.
 +
 +  ? <span fn #​fn-7>​[[#​fnt-7|7]]</​span>​.
 +  :: //​papancasamatikkante//:​ lit., who have got rid of craving, pride and wrong view, factors lengthening samsara.
 +
 +  ? <span fn #​fn-8>​[[#​fnt-8|8]]</​span>​.
 +  :: //​sukhamedhati//:​ lit., attains happiness or thrives in happiness.
 +
 +</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): "​Buddhavagga"​ (Dhp XIV), übersetzt aus dem Pali von Daw Mya Tin (Editorial Committee, Burma Tipitaka Association). //Zugang zur Einsicht//, 17 März 2014, [[http://​www.zugangzureinsicht.org/​html/​tipitaka/​kn/​dhp/​dhp.14.bpit.html|http://​www.zugangzureinsicht.org/​html/​tipitaka/​kn/​dhp/​dhp.14.bpit.html]] . 
 + Zitat entnommen am: 
 +"​date"</​div>​
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 +<div #​f_alt-formats>​****</​div>​
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 +</​div>​
 +</​div>​
 +</​div>​
 +
 +----
 +
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