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de:tipitaka:sut:kn:dhp:dhp.17.bpit [2019/09/03 09:42]
Johann div at end removed
de:tipitaka:sut:kn:dhp:dhp.17.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>​
 +
 +====== Kodhavagga ======
 +<span hide>​Kodhavagga</​span>​
 +
 +Summary: ​
 +
 +
 +<div #h_meta>
 +
 +
 +
 +
 +<div #​h_tipitakaid>​Dhp XVII <span h_ptsid>​PTS:​ [[:​de:​tipitaka:​sltp:​Dhp_utf8#​v.221|Dhp 221-234]]</​span>​
 +
 +</​div>​
 +
 +<div #​h_doctitle>​Kodhavagga</​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.17.than|Thanissaro]] | [[de:​tipitaka:​sut:​kn:​dhp:​dhp.17.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.16.bpit|**←** Voriges Kapitel]] | [[dhp.18.bpit|Nächstes Kapitel **→**]] </​span>​
 +
 +</​div>​
 +
 +===== Rohinikkattiyakanna Vatthu =====
 +
 +<div freeverse>​![<​span small>
 + ​Kodhaṃ jahe vippajaheyya mānaṃ, ​
 + ​saṃyojanaṃ<​span notetag #​fnt-1>​([[#​fn-1|1]])</​span>​ sabbamatikkameyya;​
 +Taṃ nāmarūpasmimasajjamānaṃ, ​
 +akiñcanaṃ<​span notetag #​fnt-2>​([[#​fn-2|2]])</​span>​ nānupatanti dukkhā.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-221>​**VERSE 221:​**</​span>​ Give up anger, abandon conceit, overcome all fetters. Ills of life (//​dukkha//​)) do not befall one who does not cling to mind and body and is free from moral defilements.
 +<​cite>​Story to [[#​s-dhp-221|Dhp 221]]</​cite>​
 +</​div>​
 +
 +===== Annatarabhikkhu Vatthu =====
 +
 +<div freeverse>​![<​span small>
 + Yo ve uppatitaṃ kodhaṃ, ​
 + ​rathaṃ bhantaṃva vāraye;
 +Tamahaṃ sārathiṃ brūmi, ​
 +rasmiggāho itaro jano.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-222>​**VERSE 222:​**</​span>​ He who restrains his rising anger as a skilful charioteer checks a speeding chariot, — him I call a true charioteer; other charioteers only hold the reins.
 +<​cite>​Story to [[#​s-dhp-222|Dhp 222]]</​cite>​
 +</​div>​
 +
 +===== Uttara Upasika Vatthu =====
 +
 +<div freeverse>​![<​span small>
 + ​Akkodhena jine kodhaṃ, ​
 + ​asādhuṃ sādhunā jine;
 +Jine kadariyaṃ dānena, ​
 +saccenālikavādinaṃ.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-223>​**VERSE 223:​**</​span>​ Conquer the angry one by not getting angry (i.e., by loving-kindness);​ conquer the wicked by goodness; conquer the stingy by generosity, and the liar by speaking the truth.
 +<​cite>​Story to [[#​s-dhp-223|Dhp 223]]</​cite>​
 +</​div>​
 +
 +===== Mahamoggallanapanha Vatthu =====
 +
 +<div freeverse>​![<​span small>
 + ​Saccaṃ bhaṇe na kujjheyya, ​
 + ​dajjā appampi, ​
 + ​dajjā appasmi yācito;
 +Etehi tīhi ṭhānehi, ​
 +gacche devāna santike.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-224>​**VERSE 224:​**</​span>​ One should speak the truth, one should not yield to anger, one should give when asked even if it is only a little. By means of these three, one may go to the world of the devas.
 +<​cite>​Story to [[#​s-dhp-224|Dhp 224]]</​cite>​
 +</​div>​
 +
 +===== Buddhapitubrahmana Vatthu =====
 +
 +<div freeverse>​![<​span small>
 + ​Ahiṃsakā ye munayo, ​
 + ​niccaṃ kāyena saṃvutā;
 +Te yanti accutaṃ<​span notetag #​fnt-3>​([[#​fn-3|3]])</​span>​ ṭhānaṃ, ​
 +yattha gantvā na socare.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-225>​**VERSE 225:​**</​span>​ The arahats, who do not harm others and are always restrained in their actions, go to the deathless Nibbana, where there is no sorrow.
 +<​cite>​Story to [[#​s-dhp-225|Dhp 225]]</​cite>​
 +</​div>​
 +
 +===== Punnadasi Vatthu =====
 +
 +<div freeverse>​![<​span small>
 + Sadā jāgaramānānaṃ, ​
 + ​ahorattānusikkhinaṃ;​
 +Nibbānaṃ adhimuttānaṃ, ​
 +atthaṃ gacchanti āsavā.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-226>​**VERSE 226:​**</​span>​ In those who are ever vigilant, who by day and by night train themselves in the three sikkhas (i.e., //sila//, //samadhi// and //panna//), and who have their mind directed towards //​Nibbana//,​ moral intoxicants become extinct
 +<​cite>​Story to [[#​s-dhp-226|Dhp 226]]</​cite>​
 +</​div>​
 +
 +===== Atula Upasaka Vatthu =====
 +
 +<div freeverse>​![<​span small>
 + ​Porāṇametaṃ atula,
 +netaṃ ajjatanāmiva;​
 +Nindanti tuṇhimāsīnaṃ, ​
 +nindanti bahubhāṇinaṃ;​
 +Mitabhāṇimpi nindanti, ​
 +natthi loke anindito.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-227>​**VERSE 227:​**</​span>​ It is not new, O Atula! It has always been done from ancient times. They blame one who is silent, they blame one who speaks much, they blame one who speaks little. There is no one in this world who is not blamed.
 +<​cite>​Story to [[#​s-dhp-227-230|Dhp 227-230]]</​cite>​
 +</​div>​
 +
 +===== Atula Upasaka Vatthu =====
 +
 +<div freeverse>​![<​span small>
 + Na cāhu na ca bhavissati, ​
 +na cetarahi vijjati;
 +Ekantaṃ nindito poso, 
 +ekantaṃ vā pasaṃsito.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-228>​**VERSE 228:​**</​span>​ There never has been, there never will be, nor is there now, anyone who is always blamed or always praised.
 +<​cite>​Story to [[#​s-dhp-227-230|Dhp 227-230]]</​cite>​
 +</​div>​
 +
 +===== Atula Upasaka Vatthu =====
 +
 +<div freeverse>​![<​span small>
 + Yaṃ ce viññū pasaṃsanti, ​
 + ​anuvicca suve suve;
 +Acchiddavuttiṃ medhāviṃ, ​
 +paññāsīlasamāhitaṃ.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-229>​**VERSE 229:​**</​span>​ If the wise praise him day after day, knowing him to be truly faultless, wise and endowed with knowledge and virtue.
 +<​cite>​Story to [[#​s-dhp-227-230|Dhp 227-230]]</​cite>​
 +</​div>​
 +
 +===== Atula Upasaka Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Nikkhaṃ jambonadasseva<​span notetag #​fnt-4>​([[#​fn-4|4]])</​span>, ​
 +ko taṃ ninditumarahati;​
 +Devāpi naṃ pasaṃsanti, ​
 +brahmunāpi pasaṃsito.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-230>​**VERSE 230:​**</​span>​ Who would blame him, who is like a nikkha of pure gold? The devas praise him; he is praised even by the great Brahmas.
 +<​cite>​Story to [[#​s-dhp-227-230|Dhp 227-230]]</​cite>​
 +</​div>​
 +
 +===== Chabbaggiya Vatthu =====
 +
 +<div freeverse>​![<​span small>
 + ​Kāyappakopaṃ rakkheyya, ​
 +kāyena saṃvuto siyā;
 +Kāyaduccaritaṃ hitvā, ​
 +kāyena sucaritaṃ care.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-231>​**VERSE 231:​**</​span>​ Guard against evil deeds, control your body. Giving up evil deeds, cultivate good deeds.
 +<​cite>​Story to [[#​s-dhp-231-234|Dhp 231-234]]</​cite>​
 +</​div>​
 +
 +===== Chabbaggiya Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Vacīpakopaṃ rakkheyya, ​
 +vācāya saṃvuto siyā;
 +Vacīduccaritaṃ hitvā, ​
 +vācāya sucaritaṃ care.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-232>​**VERSE 232:​**</​span>​ Guard against evil speech, control your speech. Giving up evil speech, cultivate good speech..
 +<​cite>​Story to [[#​s-dhp-231-234|Dhp 231-234]]</​cite>​
 +</​div>​
 +
 +===== Chabbaggiya Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Manopakopaṃ rakkheyya, ​
 +manasā saṃvuto siyā;
 +Manoduccaritaṃ hitvā, ​
 +manasā sucaritaṃ care.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-233>​**VERSE 233:​**</​span>​ Guard against evil thoughts, control your mind. Giving up evil thoughts, cultivate good thoughts.
 +<​cite>​Story to [[#​s-dhp-231-234|Dhp 231-234]]</​cite>​
 +</​div>​
 +
 +===== Chabbaggiya Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Kāyena saṃvutā dhīrā, ​
 +atho vācāya saṃvutā;
 +Manasā saṃvutā dhīrā, ​
 +te ve suparisaṃvutā.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-234>​**VERSE 234:​**</​span>​ The wise are controlled in deed, they are controlled in speech, they are controlled in thought. Indeed, they are perfectly self-controlled.
 +<​cite>​Story to [[#​s-dhp-231-234|Dhp 231-234]]</​cite>​
 +</​div>​
 +
 +<div chapter>
 +
 +<div alphalist>​
 +<span hlist> [[dhp.16.bpit|**←** Voriges Kapitel]] | [[dhp.18.bpit|Nächstes Kapitel **→**]] </​span>​
 +
 +</​div>​
 +</​div>​
 +
 +====== Rohinikkattiyakanna Vatthu ======
 +<div chapter>
 +<span anchor #​s-dhp-221></​span>​
 +
 +While residing at the Nigrodharama monastery, the Buddha uttered Verse ([[#​dhp-221|221]]) of this book, with reference to Princess Rohini, sister of Thera Anuruddha.
 +
 +On one occasion, Thera Anuruddha visited Kapilavatthu. While he was staying at the monastery there, all his relatives, with the exception of his sister Rohini, came to see him. On learning from them that Rohini did not come because she was suffering from leprosy, he sent for her. Covering her head in shame, Rohini came when she was sent for. Thera Anuruddha told her to do some meritorious deed and he suggested that she should sell some of her clothing and jewelry; and with the money raised, to build a refectory for the bhikkhu. Rohini agreed to do as she was told. Thera Anuruddha also asked his other relatives to help in the construction of the hall. Further, he told Rohini to sweep the floor and fill the water-pots every day even while the construction was still going on. She did as she was instructed and she began to get better.
 +
 +When the hall was completed, the Buddha and his bhikkhus were invited for alms-food. After the meal, the Buddha asked for the donor of the building and alms-food, but Rohini was not there. So the Buddha sent for her and she came. The Buddha asked her whether she knew why she was inflicted with this dreaded disease and she answered that she did not know. So the Buddha told her that she had the dreadful disease because of an evil deed she bad done out of spite and anger, in one of her past existences. As explained by the Buddha, Rohini was, at one time, the chief queen of the king of Baranasi. It so happened that the king had a favourite dancer and the chief queen was very jealous of her. So the queen wanted to punish the dancer. Thus one day, she had her attendants put some itching powder made from cow-hage pods in the dancer'​s bed, her blankets, etc. Next, they called the dancer, and as though in jest, they threw some itching powder on her. The girl itched all over and was in great pain and discomfort. Thus itching unbearably, she ran to her room and her bed, which made her suffer even more.
 +
 +As a result of that evil deed Rohini had become a leper in this existence. The Buddha then exhorted the congregation not to act foolishly in anger and not to bear any ill will towards others.
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +__//Verse 221//__ Give up anger, abandon conceit, overcome all fetters. Ills of life (dukkha) do not befall one who does not cling to mind and body and is free from moral defilements. ​
 +</​div>​
 +
 +At the end of the discourse, many in the congregation attained Sotapatti Fruition. Princess Rohini also attained Sotapatti Fruition, and at the same time her skin disease disappeared,​ and her complexion became fair, smooth and very attractive.
 +</​div>​
 +
 +====== The Story of a Bhikkhu ======
 +<div chapter>
 +<span anchor #​s-dhp-222></​span>​
 +
 +While residing at the Aggalava stupa in the city of Alavi, the Buddha uttered Verse ([[#​dhp-222|222]]) of this book, with reference to a bhikkhu.
 +
 +Once, a bhikkhu from Alavi wanted to build a monastery for himself and so he began to cut down a tree. The deva dwelling in that tree (rukkha devata) tried to stop him, saying that she and her infant son had nowhere to go. Failing to stop the bhikkhu she put her son on a branch, hoping that it would stop him from felling the tree. By then, the bhikkhu was already swinging his axe and he could not stop it in time and unintentionally cut off an arm of the child. Seeing her child being harmed in this way, the mother flew in a rage and was about to kill the bhikkhu. As she raised her hands to strike the bhikkhu, she suddenly checked herself and thought, "If I were to kill a bhikkhu, I would be killing one who observes the moral precepts (sila); in that case, I would surely suffer in niraya. Other guardian devas of the trees would be following my example and other bhikkhus would also be killed. But this bhikkhu has a master; I must go and see his master."​ So she went weeping to the Buddha and related all that had happened.
 +
 +To her the Buddha said, "//O rukkha devata! You have done well to control yourself.//"​
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +__//Verse 222//__ He who restrains his rising anger as a skilful charioteer checks a speeding chariot, — him I call a true charioteer; other charioteers only hold the reins. ​
 +</​div>​
 +</​div>​
 +
 +====== The Story of Uttara the Lay-Disciple ======
 +<div chapter>
 +<span anchor #​s-dhp-223></​span>​
 +
 +While residing at the Veluvana monastery, the Buddha uttered Verse ([[#​dhp-223|223]]) of this book, with reference to Uttara, a female lay-disciple.
 +
 +Uttara was the daughter of a farm labourer named Punna and his wife. Punna worked for a rich man named Sumana, in Rajagaha. One day, Punna and his wife offered alms-food to Thera Sariputta soon after his arising from sustained deep mental absorption (//nirodha samapatti//​),​ and as a result of that good deed they suddenly became very rich. Punna came upon gold in the field he was ploughing, and the king officially declared him a royal banker. On one occasion, the family of Punna offered alms-food to the Buddha and the bhikkhus for seven days. and on the seventh day, after hearing the Buddha'​s discourse, all the three members of the family attained Sotapatti Fruition.
 +
 +Later, Uttara the daughter of Punna married the son of the rich man Sumana. That family being non-Buddhist,​ Uttara did not feel happy in her husband'​s home. So, she told her father, "My father, why have you put me in this cage? Here, I do not see any bhikkhu and I have no chance to offer anything to any bhikkhu."​ Her father felt sorry for her and sent her fifteen thousand in cash. With this money, after getting permission from her husband, Uttara engaged a courtesan to look to the needs of her husband. So it was arranged that Sirima, a well-known and very beautiful courtesan, was to take her place as a wife for fifteen days.
 +
 +During that time, Uttara offered alms-food to the Buddha and the bhikkhus. On the fifteenth day, as she was busy preparing food in the kitchen, her husband saw her from the bedroom window and smiled, and then muttered to himself, "How foolish she is! She does not know how to enjoy herself. She is tiring herself out with this alms-giving ceremony!"​ Sirima saw him smile, and forgetting that she was only a paid substitute wife felt very jealous of Uttara. Being unable to control herself, Sirima went into the kitchen and got a ladleful of boiling butter with the intention of pouring it over the head of Uttara. Uttara saw her coming, but she bore no ill will towards Sirima. She reflected that because Sirima had stood in for her, she had been able to listen to the dhamma, make offerings of alms-food for fifteen days, and perform other acts of charity. Thus she was quite thankful to Sirima. Suddenly, she realized that Sirima had come very close to her and was going to pour boiling-hot butter over her; so she made this asseveration:​ "If I bear any ill will towards Sirima may this boiling-hot butter burn me; if I have no ill will towards her may it not burn me."
 +
 +As Uttara had no ill will towards Sirima, the boiling butter poured over her head by Sirima was just like cold water. Then Sirima thought the butter must have gone cold; and as she went for another ladleful of boiling butter, the attendants of Uttara fell upon her and beat her hard. Uttara stopped her attendants and instructed them to rub Sirima with medicinal ointment.
 +
 +Then, Sirima remembered her true position and she regretted that she had done wrong to Uttara and asked Uttara to forgive her. To her Uttara replied, "I have my father; I shall ask him whether I should accept your apology."​ Sirima then said that she would readily go and apologize to the rich man, the father of Uttara. Uttara then explained to Sirima, "​Sirima,​. when I said 'My father',​ I did not mean my real father, who had brought me into this round of rebirths. I was referring to my father, the Buddha, who had helped me break the chain of rebirths, who had taught me the Dhamma, the Noble Truths."​ Sirima then expressed her wish to see the Buddha. So it was arranged that Sirima should offer alms-food to the Buddha and the bhikkhus on the following day at the house of Uttara.
 +
 +After the meal, the Buddha was told everything that had happened between Sirima and Uttara. Sirima then owned up that she had done wrong to Uttara and entreated the Buddha that she should be forgiven, for otherwise Uttara would not forgive her. The Buddha then asked Uttara how she felt in her mind when Sirima poured boiling butter on her head, and Uttara answered, "​Venerable Sir, because I owed so much to Sirima I had resolved not to lose my temper, not to bear any ill will towards her. I sent forth my love towards her". The Buddha then said, "//​Well done, well done, Uttara! By not bearing any ill will you have been able to conquer one who has done you wrong through hate. By not abusing, you should conquer one who abuses you; by being generous you should conquer one who is stingy; by speaking the truth you should conquer one who tells lies.//"​
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +__//Verse 223//__ Conquer the angry one by not getting angry (i.e., by loving-kindness);​ conquer the wicked by goodness; conquer the stingy by generosity, and the liar by speaking the truth. ​
 +</​div>​
 +
 +At the end of the discourse Sirima and five hundred ladies attained Sotapatti Fruition.
 +</​div>​
 +
 +====== The Story of the Question Raised by Thera Maha Moggallana ======
 +<div chapter>
 +<span anchor #​s-dhp-224></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verse ([[#​dhp-224|224]]) of this book, with reference to the question raised by Thera Maha Moggallana.
 +
 +Once, Thera Maha Moggallana visited the deva world and found many devas living in luxurious mansions. He asked them for what good deed they were reborn in the deva world and they gave him different answers. One of them was reborn in the deva world not because he gave away much wealth in charity or because he had listened to the dhamma, but just because he always spoke the truth. The second one was a female deva who was reborn in the deva world because she did not get angry with her master and had no ill will towards him even though he often beat her and abused her. For keeping her temper and abandoning hatred she was reborn in the deva world. Then, there were others who were reborn in the deva world because they had offered little things like a stick of sugar cane, a fruit, or some vegetables to a bhikkhu or to someone else.
 +
 +On his return from the deva world, Thera Maha Moggallana asked the Buddha whether it was possible to gain such great benefits by just speaking the truth, or by restraining one's actions, or by giving small amounts of such trifling things like fruits and vegetables. To him the Buddha answered, "//My son, why do you ask? Have you not seen for yourself and heard what the devas said? You should not have any doubt. Little deeds of merit surely lead one to the world of the devas.//"​
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +__//Verse 224//__ One should speak the truth, one should not yield to anger, one should give when asked even if it is only a little. By means of these three, one may go to the world of the devas. ​
 +</​div>​
 +</​div>​
 +
 +====== The Story of the Brahmin who had been the '​Father of the Buddha'​ ======
 +<div chapter>
 +<span anchor #​s-dhp-225></​span>​
 +
 +While residing at the Anjana wood, near Saketa, the Buddha uttered Verse ([[#​dhp-225|225]]) of this book, with reference to a brahmin, who claimed that the Buddha was his son.
 +
 +Once, the Buddha accompanied by some bhikkhus entered the town of Saketa for alms-food. The old brahmin, seeing the Buddha, went to him and said, "O son, why have you not allowed us to see you all this long time? Come with me and let your mother also see you." So saying, he invited the Buddha to his house. On reaching the house, the wife of the brahmin said the same things to the Buddha and introduced the Buddha as "Your big brother"​ to her children, and made them pay obeisance to him. From that day, the couple offered alms-food to the Buddha every day, and having heard the religious discourses, both the brahmin and his wife attained Anagami Fruition in due course.
 +
 +The bhikkhus were puzzled why the brahmin couple said the Buddha was their son; so they asked the Buddha. The Buddha then replied, "//​Bhikkhus,​ they called me son because I was a son or a nephew to each of them for one thousand five hundred existences in the past.//"​ The Buddha continued to stay there, near the brahmin couple for three more months and during that time, both the brahmin and his wife attained arahatship, and then realized parinibbana.
 +
 +The bhikkhus, not knowing that the brahmin couple had already become arahats, asked the Buddha where they were reborn. To them the Buddha answered:
 +
 +"//​Those who have become arahats are not reborn anywhere; they have realized Nibbana.//"​
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +__//Verse 225//__ The arahats, who do not harm others and are always restrained in their actions, go to the deathless Nibbana, where there is no sorrow.
 +</​div>​
 +</​div>​
 +
 +====== The Story of Punna, the Slave Girl ======
 +<div chapter>
 +<span anchor #​s-dhp-226></​span>​
 +
 +While residing at the Gijjhakuta mountain, the Buddha uttered Verse ([[#​dhp-226|226]]) of this book, with reference to a slave girl in Rajagaha.
 +
 +One night, Punna the slave girl was up pounding rice for her master. As she got tired she rested for a while. While resting, she saw Thera Dabba leading some bhikkhus to their respective monasteries on their return from listening to the Dhamma. The girl seeing them up so late, pondered, "I have to be up at this late hour because I am so poor and have to work hard. But, why are these good people up at this late hour? Maybe a bhikkhu is sick, or are they being troubled by a snake?"​
 +
 +Early in the morning the next day, Punna took some broken rice, soaked it in water and made a pan-cake out of it. Then, intending to eat it at the riverside she took her cheap, coarse pan-cake along with her. On the way, she saw the Buddha coming on an alms-round. She wanted to offer her pan-cake to the Buddha, but she was not sure whether the Buddha would condescend to eat such cheap, coarse pan-cake. The Buddha knew her thoughts. He accepted her pan-cake and asked Thera Ananda to spread the small mat on the ground. The Buddha sat on the mat and ate the pan-cake offered by the slave girl. After eating, the Buddha called Punna to him and answered the question which was troubling her. Said the Buddha to the slave girl, "//​Punna,​ you cannot go to sleep because you are poor and so have to work hard. As for my sons the bhikkhus, they do not go to sleep because they have to be always vigilant and ever mindful.//"​
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +__//Verse 226//__ In those who are ever vigilant, who by day and by night train themselves in the three //sikkhas// (i.e., //sila//, //samadhi// and //panna//), and who have their mind directed towards Nibbana, moral intoxicants become extinct.
 +</​div>​
 +
 +At the end of the discourse Punna attained Sotapatti Fruition
 +</​div>​
 +
 +====== The Story of Atula the Lay-disciple ======
 +<div chapter>
 +<span anchor #​s-dhp-227-230></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verses ([[#​dhp-227|227]]),​ ([[#​dhp-228|228]]),​ ([[#​dhp-229|229]]) and ([[#​dhp-230|230]]) of this book, with reference to Atula and his companions.
 +
 +Once, Atula and his companions numbering five hundred, wishing to listen to words of dhamma, went to Thera Revata. The thera however was very aloof like a lion; he did not say anything to them. They were very much dissatisfied and so they went to Thera Sariputta. When Thera Sariputta learned why they had come, he expounded exhaustively on the Abhidhamma. He also was not to their liking, and they grumbled that Thera Sariputta had been too lengthy and too profound. Next, Atula and his party approached Thera Ananda. Thera Ananda expounded to them the bare essentials of the Dhamma. This time, they remarked that Thera Ananda had been too brief and too sketchy. Finally they came to the Buddha and said to him, "​Venerable Sir, we have come to listen to your teaching. We have been to other teachers before we come here, but we are not satisfied with any of them. Thera Revata did not bother to teach us and he just kept silent; Thera Sariputta was too exhaustive and the Dhamma he taught us was too difficult for us. As for Thera Ananda, he was too brief and too sketchy. We do not like any of their discourses."​
 +
 +To them the Buddha said, "//My disciples, blaming others is not something new. There is no one in this world who is never blamed; people would blame even a king, or even a Buddha. To be blamed or to be praised by a fool is of no consequence;​ one is truly blamed only when he is blamed by a wise man, and truly praised only when praised by a wise man.//"​
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +__//Verse 227//__ It is not new, O Atula! It has always been done from ancient times. They blame one who is silent, they blame one who speaks much, they blame one who speaks little. There is no one in this world who is not blamed.
 +
 +__//Verse 228//__ There never has been, there never will be, nor is there now, anyone who is always blamed or always praised.
 +
 +__//Verse 229//__ If the wise praise him day after day, knowing him to be truly faultless, wise and endowed with knowledge and virtue.
 +
 +__//Verse 230//__ Who would blame him, who is like a nikkha of pure gold? The devas praise him; he is praised even by the great Brahmas.
 +</​div>​
 +
 +At the end of the discourse Atula and his companions attained Sotapatti Fruition.
 +</​div>​
 +
 +====== The Story of a Group of Six Bhikkhus ======
 +<div chapter>
 +<span anchor #​s-dhp-231-234></​span>​
 +
 +While residing at the Veluvana monastery, the Buddha uttered Verses ([[#​dhp-231|231]]),​ ([[#​dhp-232|232]]),​ ([[#​dhp-233|233]]) and ([[#​dhp-234|234]]) of this book, with reference to a group of six bhikkhus.
 +
 +Six bhikkhus wearing wooden sandals, and each holding a staff with both hands, were walking to and fro on a big stone slab, making much noise. The Buddha hearing the noises asked Thera Ananda what was going on, and Thera Ananda told him about the six bhikkhus. The Buddha then prohibited the bhikkhus from wearing wooden sandals. He further exhorted the bhikkhus to restrain themselves both in words and deeds.
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>​__//​Verse 231//__: Guard against evil deeds, control your body. Giving up evil deeds, cultivate good deeds.
 +
 +__//Verse 232//__: Guard against evil speech, control your speech. Giving up evil speech, cultivate good speech.
 +
 +__//Verse 233//__: Guard against evil thoughts, control your mind. Giving up evil thoughts, cultivate good thoughts.
 +
 +__//Verse 234//__: The wise are controlled in deed, they are controlled in speech, they are controlled in thought. Indeed, they are perfectly self-controlled.
 +</​div>​
 +
 +End of Chapter Seventeen: Anger (Kodhavagga)
 +</​div>​
 +
 +<div chapter>
 +
 +<div alphalist>​
 +<span hlist> [[dhp.16.bpit|**←** Voriges Kapitel]] | [[dhp.18.bpit|Nächstes Kapitel **→**]] </​span>​
 +
 +</​div>​
 +</​div>​
 +
 +====== Notes ======
 +<div notes>
 +<span anchor #​notes></​span>​
 +
 +<dl>
 +
 +  ? <span fn #​fn-1>​[[#​fnt-1|1]]</​span>​.
 +  :: //​samyojanam//:​ a fetter. There are ten fetters of human passion which bind man to the round of rebirths; these are cast off at different stages of Magga Insight.
 +
 +  ? <span fn #​fn-2>​[[#​fnt-2|2]]</​span>​.
 +  :: //​akincanam//:​ free from //​kincana//:​ the three //kincana// are passion, ill will and ignorance.
 +
 +  ? <span fn #​fn-3>​[[#​fnt-3|3]]</​span>​.
 +  :: //​accutam//:​ changeless; deathless. It does not mean immortality.
 +
 +  ? <span fn #​fn-4>​[[#​fnt-4|4]]</​span>​.
 +  :: //nikkham jambonadasseva//:​ like a //nikkha// of //​jambonada//​ gold. //​Jambonada//​ gold which comes from Jambu river is the finest gold. A //nikkha// can be a weight-unit of gold, an ornament or a coin.
 +
 +</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): "​Kodhavagga"​ (Dhp XVII), 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.17.bpit.html|http://​www.zugangzureinsicht.org/​html/​tipitaka/​kn/​dhp/​dhp.17.bpit.html]] . 
 + Zitat entnommen am: 
 +"​date"</​div>​
 +
 +<div #​f_alt-formats>​****</​div>​
 +
 +</​div>​
 +</​div>​
 +</​div>​
 +
 +----
 +
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