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Dhammatthavagga

Dhammatthavagga

Summary:

Dhp XIX PTS: Dhp 256-272

Dhammatthavagga

übersetzt aus dem Pali von

Daw Mya Tin

bearbeitet vom

Editorial Committee, Burma Tipitaka Association

Übersetzung ins Deutsche von:

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Alternative Übersetzung: noch keine vorhanden

Alternative Übersetzung: Thanissaro | Buddharakkhita

Vinicchayamahamatta Vatthu

Na tena hoti dhammaṭṭho, yenatthaṃ sāhasā naye; Yo ca atthaṃ anatthañca, ubho niccheyya paṇḍito.

VERS 256: He is not just if he decides a case arbitrarily; the wise man should decide after considering both what is right and what is wrong. Geschichte zu Dhp 256-257

Vinicchayamahamatta Vatthu

Asāhasena dhammena, samena nayatī pare; Dhammassa gutto medhāvī, ‘‘dhammaṭṭho’’ti pavuccati.

VERS 257: The wise man who decides not arbitrarily but in accordance with the law is one who safeguards the law; he is to be called 'one who abides by the law (dhammattho).' Geschichte zu Dhp 256-257

Chabbaggiya Vatthu

Na tena paṇḍito hoti, yāvatā bahu bhāsati; Khemī averī abhayo, ‘paṇḍito’’ti pavuccati.

VERS 258: He is not a wise man just because he talks much; only he who is peaceful, free from enmity, and does no harm to others, is to be called 'a wise man'. Geschichte zu Dhp 258

Ekudanakhinasava Vatthu

Na tāvatā dhammadharo, yāvatā bahu bhāsati; Yo ca appampi sutvāna, dhammaṃ kāyena passati; Sa ve dhammadharo hoti, yo dhammaṃ nappamajjati.

VERS 259: He is not „one versed in the Dhamma (Dhammadhara)“ just because he talks much. He who hears only a little but comprehends the Dhamma, and is not unmindful is, indeed, „one versed in the Dhamma“. Geschichte zu Dhp 259

Lakundakabhaddiyatthera Vatthu

Na tena thero so hoti, yenassa palitaṃ siro; Paripakko vayo tassa, ‘‘moghajiṇṇo’’ti vuccati.

VERS 260: He is not a thera just because his head is grey; he who is ripe only in years is called „one grown old in vain“. Geschichte zu Dhp 260-261

Lakundakabhaddiyatthera Vatthu

Yamhi saccañca dhammo ca, ahiṃsā saṃyamo damo; Sa ve vantamalo(1) dhīro, ‘‘thero(2)’’ iti pavuccati.

VERS 261: Only a wise man who comprehends the Four Noble Truths and the Dhamma, who is harmless and virtuous, who restrains his senses and has rid himself of moral defilements is indeed called a thera. Geschichte zu Dhp 260-261

Sambahulabhikkhu Vatthu

Na vākkaraṇamattena, vaṇṇapokkharatāya vā; Sādhurūpo naro hoti, issukī maccharī saṭho.

VERS 262: Not by fine talk, nor by good looks could one be a good-hearted man, if he were envious, miserly and crafty. Geschichte zu Dhp 262-263

Sambahulabhikkhu Vatthu

Yassa cetaṃ samucchinnaṃ, mūlaghaccaṃ samūhataṃ; Sa vantadoso medhāvī, ‘‘sādhurūpo’’ti vuccati.

VERS 263: A wise man who has cut off, uprooted and removed these and has rid himself of moral defilements is indeed called a good-hearted man. Geschichte zu Dhp 262-263

Hatthaka Vatthu

Na muṇḍakena samaṇo, abbato alikaṃ bhaṇaṃ; Icchālobhasamāpanno, samaṇo kiṃ bhavissati.

VERS 264: Not by a shaven head does a man become a samana, if he lacks morality and austere practices and tells lies. How could he who is full of covetousness and greed be a samana? Geschichte zu Dhp 264-265

Hatthaka Vatthu

Yo ca sameti pāpāni, aṇuṃ thūlāni sabbaso; Samitattā hi pāpānaṃ, ‘‘samaṇo’’ti pavuccati.

VERS 265: He who has totally subdued all evil, great and small, is called a samana because he has overcome all evil. Geschichte zu Dhp 264-265

Annatarabrahmana Vatthu

Na tena bhikkhu so hoti, yāvatā bhikkhate(3) pare; Vissaṃ dhammaṃ samādāya, bhikkhu hoti na tāvatā.

VERS 266: He does not become a bhikkhu merely because he stands at the door for alms. He cannot become a bhikkhu because he acts according to a faith which is not in conformity with the Dhamma. Geschichte zu Dhp 266-267

Annatarabrahmana Vatthu

Yodha puññañca pāpañca, bāhetvā brahmacariyavā; Saṅkhāya loke carati, sa ve ‘‘bhikkhū’’ti vuccati.

VERS 267: In this world, he who lays aside both good and evil, who leads the life of purity, and lives meditating on the khandha aggregates is indeed called a bhikkhu. Geschichte zu Dhp 266-267

Titthiya Vatthu

Na monena munī hoti, mūḷharūpo aviddasu; Yo ca tulaṃva paggayha, varamā(4) dāya paṇḍito.

VERS 268: Not by silence does one become a muni, if one is dull and ignorant. Like one holding a pair of scales, the wise one takes what is good and rejects what is evil. Geschichte zu Dhp 268-269

Titthiya Vatthu

Pāpāni parivajjeti, sa munī tena so muni; Yo munāti ubho loke(5), ‘‘muni’’ tena pavuccati.

VERS 269: For this reason he is a muni. He who understands both internal and external aggregates is also, for that reason, called a muni. Geschichte zu Dhp 268-269

Balisika Vatthu

Na tena ariyo hoti, yena pāṇāni hiṃsati; Ahiṃsā sabbapāṇānaṃ, ‘‘ariyo(6)’’ti pavuccati.

VERS 270: He who harms living beings is, for that reason, not an ariya (a Noble One); he who does not harm any living being is called an ariya. Geschichte zu Dhp 270

Sambahulasiladisampannabhikkhu Vatthu

Na sīlabbatamattena, bāhusaccena vā pana; Atha vā samādhilābhena, vivittasayanena vā.

VERS 271: Not only by mere moral practice, nor by much learning, nor by acquiring concentration, nor by dwelling in seclusion,… Geschichte zu Dhp 271-272

Sambahulasiladisampannabhikkhu Vatthu

Phusāmi nekkhammasukhaṃ(7), aputhujjanasevitaṃ; Bhikkhu vissāsamāpādi, appatto āsavakkhayaṃ.

VERS 272: nor by assuring oneself, „I enjoy the bliss of Anagami Fruition that is not enjoyed by common worldlings (puthujjanas),“ should the bhikkhu, rest content without attaining the extinction of moral intoxicants (asavas) [i.e., without attaining arahatship]. Geschichte zu Dhp 271-272

Die Geschichte von the Judge

While residing at the Jetavana monastery, the Buddha uttered Verses (256) and (257) of this book with reference to some judges who were corrupt.

One day, some bhikkhus were returning from their round of alms-food when it rained and they went into a law court to take shelter. While they were there, they found out that some judges, having taken bribes, were deciding cases arbitrarily. They reported the matter to the Buddha and the Buddha replied, „Bhikkhus! In deciding cases, if one is influenced by affection or by monetary consideration, he cannot be called 'the just', or 'a judge who abides by the law.' If one weighs the evidence intelligently and decides a case impartially, then he is to be called, 'the just' or 'a judge who abides by the law.'

Dann sprach der Buddha folgenden Vers:

Vers 256 He is not just if he decides a case arbitrarily; the wise man should decide after considering both what is right and what is wrong.

Vers 257 The wise man who decides not arbitrarily but in accordance with the law is one who safeguards the law; he is to be called 'one who abides by the law (dhammattho)'.

Die Geschichte von a Group of Six Bhikkhus

While residing at the Jetavana monastery, the Buddha uttered Verse (258) of this book, with reference to a group of six bhikkhus.

Once, there was a group of six bhikkhus who made trouble at the place of eating either in the monastery or in the village. One day, while some samaneras were, having their alms-food, the group of six bhikkhus came in and said boastfully to the samaneras, „Look! We only are the wise.“ Then they started throwing things about, leaving the place of eating in disorder. When the Buddha was told about this, he said, „Bhikkhus! I do not say that one who talks much, abuses and bullies others is a wise man. Only he who is free from hatred, and harms no one is a wise man.

Dann sprach der Buddha folgenden Vers:

Vers 258 He is not a wise man just because he talks much; only he who is peaceful, free from enmity, and does no harm to others, is to be called 'a wise man'.

Die Geschichte von Ekudana the Arahat

While residing at the Jetavana monastery, the Buddha uttered Verse (259) of this book, with reference to a bhikkhu who was an arahat.

This bhikkhu lived in a grove near Savatthi. He was known as Ekudana, because he knew only one stanza of exultation (Udana) by heart. But the thera fully understood the meaning of the Dhamma as conveyed by the stanza. On each sabbath day, he would exhort others to listen to the Dhamma, and he himself would recite the one stanza he knew. Every time he had finished his recitation, the guardian spirits (devas) of the forests praised him and applauded him resoundingly. On one sabbath day, two learned theras, who were well-versed in the Tipitaka, accompanied by five hundred bhikkhus came to his place. Ekudana asked the two theras to preach the Dhamma. They enquired if there were many who wished to listen to the Dhamma in this out of the way place. Ekudana answered in the affirmative and also told them that even the guardian spirits of the forests usually came, and that they usually praised and applauded at the end of discourses.

So, the two learned theras took turns to preach the Dhamma, but when their discourses ended, there was no applause from the guardian spirits of the forests. The two learned theras were puzzled; they even doubted the words of Ekudana. But Ekudana insisted that the guardian spirits used to come and always applauded at the end of each discourse. The two theras then pressed Ekudana to do the preaching himself. Ekudana held the fan in front of him and recited the usual stanza. At the end of the recitation, the guardian spirits applauded as usual. The bhikkhus who had accompanied the two learned theras complained that the devas inhabiting the forests were very partial.

They reported the matter to the Buddha on arrival at the Jetavana monastery. To them the Buddha said. „Bhikkhus! I do not say that a bhikkhu who has learnt much and talks much of the Dhamma is one who is versed in the Dhamma, (Dhammadhara).“ One who has learnt very little and knows only one stanza of the Dhamma, but fully comprehends the Four Noble Truths, and is ever mindful is the one who is truly versed in the Dhamma.

Dann sprach der Buddha folgenden Vers:

Vers 259 He is not „one versed in the Dhamma (Dhammadhara)“ just because he talks much. He who hears only a little but comprehends the Dhamma, and is not unmindful is, indeed, „one versed in the Dhamma“.

Die Geschichte von Thera Bhaddiya

While residing at the Jetavana monastery, the Buddha uttered Verses (260) and (261) of this book, with reference to Thera Bhaddiya. He was also known as Lakundaka Bhaddiya because he was very short in stature.

One day, thirty bhikkhus came to pay obeisance to the Buddha. The Buddha knew that time was ripe for those thirty bhikkhus to attain arahatship. So he asked them whether they had seen a thera as they came into the room. They answered that they did not see a thera but they saw only a young samanera as they came in. Whereupon, the Buddha said to them, “Bhikkhus! That person is not a samanera, he is a senior bhikkhu although he is small-built and very unassuming. I do say that one is not a thera just because he is old and looks like a thera; only he who comprehends the Four Noble Truths and does not harm others is to be called a thera.

Dann sprach der Buddha folgenden Vers:

Vers 260 He is not a thera just because his head is grey; he who is ripe only in years is called „one grown old in vain“.

Vers 260 Only a wise man who comprehends the Four Noble Truths and the Dhamma, who is harmless and virtuous, who restrains his senses and has rid himself of moral defilements is indeed called a thera.

At the end of the discourse those thirty bhikkhus attained arahatship.

Die Geschichte von Some Bhikkhus

While residing at the Jetavana monastery, the Buddha uttered Verses (262) and (263) of this book, with reference to some bhikkhus who were very envious of other bhikkhus.

At the monastery, young bhikkhus and samaneras were in the habit of attending on older bhikkhus who were their teachers. They washed and dyed the robes, or else performed other small services for their teachers. Some bhikkhus noticing these services envied those senior bhikkhus, and so they thought out a plan that would benefit them materially. Their plan was that they would suggest to the Buddha that young bhikkhus and samaneras should be required to come to them for further instruction and guidance even though they had been taught by their respective teachers. When they went to the Buddha with this proposal, the Buddha, knowing full well their motive, turned it down. To them the Buddha said, “Bhikkhus I do not say that you are good-hearted just because you can talk eloquently. Only he who has got rid of covetousness and all that is evil by means of Arahatta Magga is to be called a good-hearted man.

Dann sprach der Buddha folgenden Vers:

Vers 262 Not by fine talk, nor by good looks could one be a good-hearted man, if he were envious, miserly and crafty.

Vers 263 A wise man who has cut off, uprooted and removed these and has rid himself of moral defilements is indeed called a good-hearted man.

Die Geschichte von Bhikkhu Hatthaka

While residing at the Jetavana monastery, the Buddha uttered Verses (264) and (265) of this book, with reference to a bhikkhu named Hatthaka.

Bhikkhu Hatthaka was in the habit of challenging ascetics of non-Buddhist faiths to meet him in a certain place to debate on religious matters. He would then go out by himself to the self-appointed place. When nobody appeared he would boast, „Look, those wandering ascetics dare not meet me, they have been beaten by me!“, and such other things. The Buddha called Hatthaka to him and said, “Bhikkhu! Why do you behave in this way? One who says such things cannot become a samana in spite of his shaven head. Only one who has rid himself of all evil is to be called a samana.

Dann sprach der Buddha folgenden Vers:

Vers 264 Not by a shaven head does a man become a samana, if he lacks morality and austere practices and tells lies. How could he who is full of covetousness and greed be a samana?

Vers 264 He who has totally subdued all evil, great and small, is called a samana because he has overcome all evil.

Die Geschichte von a Brahmin

While residing at the Jetavana monastery, the Buddha uttered Verses (266) and (267) of this book, with reference to a brahmin.

Once, there was a brahmin who was in the habit of going round for alms. One day, he thought, „Samana Gotama has declared that one who lives by going round for alms is a bhikkhu. That being so, I should also be called a bhikkhu.“ So thinking, he went to the Buddha and said to him that he (the brahmin) should also be called a bhikkhu, because he also went round for alms-food. To him the Buddha replied, “Brahmin, I do not say that you are a bhikkhu simply because you go round for alms-food. One who professes a wrong faith and acts accordingly is not to be called a bhikkhu. Only he who lives meditating on the impermanence, unsatisfactoriness, and insubstantiality of the aggregates is to be called a bhikkhu.

Dann sprach der Buddha folgenden Vers:

Vers 266 He does not become a bhikkhu merely because he stands at the door for alms. He cannot become a bhikkhu because he acts according to a faith which is not in conformity with the Dhamma.

Vers 267 In this world, he who lays aside both good and evil, who leads the life of purity, and lives meditating on the khandha aggregates is indeed called a bhikkhu.

Die Geschichte von the Followers of Non-Buddhist Doctrines

While residing at the Jetavana monastery, the Buddha uttered Verses (268) and (269) of this book, with reference to some non-Buddhist ascetics.

To those who offered them food or other things, those ascetics would say words of blessing. They would say, „May you be free from danger, may you prosper and get rich, may you live long,“ etc. At that time, the followers of the Buddha did not say anything after receiving something from their lay-disciples. This was because during the first twenty years after the Buddha's attainment of Buddhahood they were instructed to remain silent on receiving offerings. Since the followers of the Buddha were silent when ascetics of other doctrines were saying things which were pleasing to their disciples, people began to compare the two groups.

When the Buddha heard about this, he permitted the bhikkhus to say words of blessing to their disciples after receiving offerings. As a result of that, more and more people invited the followers of the Buddha for alms. Then, the ascetics of other doctrines remarked with disdain: „We adhere to the practice of the muni and keep silent, whereas the followers of Samana Gotama go about talking exuberantly in the eating places.“ On hearing those disparaging remarks, the Buddha said, “Bhikkhus! There are some who keep silent because they are ignorant and timid, and some who keep silent because they do not want to share their profound knowledge with others. Only one who has overcome evil is to be called a muni.

Dann sprach der Buddha folgenden Vers:

Vers 268 Not by silence does one become a muni, if one is dull and ignorant. Like one holding a pair of scales, the wise one takes what is good and rejects what is evil.

Vers 269 For this reason he is a muni. He who understands both internal and external aggregates is also, for that reason, called a muni.

Die Geschichte von a Fisherman Named Ariya

While residing at the Jetavana monastery, the Buddha uttered Verse (270) of this book, with reference to a fisherman named Ariya.

Once, there was a fisherman who lived near the north gate of Savatthi. One day through his supernormal power, the Buddha found that time was ripe for the fisherman to attain Sotapatti Fruition. So on his return from the alms-round, the Buddha, followed by the bhikkhus), stopped near the place where Ariya was fishing. When the fisherman saw the Buddha, he threw away his fishing gear and came and stood near the Buddha. The Buddha then proceeded to ask the names of his bhikkhus in the presence of the fisherman, and finally, he asked the name of the fisherman. When the fisher man replied that his name was Ariya, the Buddha said that the Noble Ones (ariyas) do not harm any living being, but since the fisherman was taking the lives of fish he was not worthy of his name.

Dann sprach der Buddha folgenden Vers:

Vers 270 He who harms living beings is, for that reason, not an ariya (a Noble One); he who does not harm any living being is called an ariya.

At the end of the discourse the fisherman attained Sotapatti Fruition.

Die Geschichte von Some Bhikkhus

While residing at the Jetavana monastery, the Buddha uttered Verses (271) and (272) of this book, with reference to some bhikkhus.

Once, there were some bhikkhus who were endowed with virtue; some of them had strictly observed the austere practices (dhutanga), some had wide knowledge of' the Dhamma, some had achieved mental absorption (jhana), some had achieved Anagami Phala, etc. All of them thought that since they had achieved that much, it would be quite easy for them to attain Arahatta Phala. With this thought they went to the Buddha.

The Buddha asked them, “Bhikkhus, have you attained Arahatta Phala?„ Then they replied that they were in such a condition that it would not be difficult for them to attain Arahatta Phala at any time. To them the Buddha said, “Bhikkhus! Just because you are endowed with morality (sila), just because you have attained Anagami Phala, you should not be complacent and think that there is just a little more to be done; unless you have eradicated all moral intoxicants (asavas), you must not think that you have realized perfect bliss of Arahatta Fruition.

Dann sprach der Buddha folgenden Vers:

Vers 271 Not only by mere moral practice, nor by much learning, nor by acquiring concentration, nor by dwelling in seclusion,…

Vers 272 …nor by assuring oneself, „I enjoy the bliss of Anagami Fruition that is not enjoyed by common worldlings (puthujjanas),“ should the bhikkhu, rest content without attaining the extinction of moral intoxicants (asavas) [i.e., without attaining arahatship].

At the end of the discourse all those bhikkhus attained arahatship.

End of Chapter Nineteen: The Just or the Righteous

Notes

1.

vantamalo: lit., has vomited impurities.

2.

thero: an Elder, i.e., a senior member of the Buddhist Order; but often applied to bhikkhus in general.

3.

bhikkhate: lit., begs.

4.

varam: the best, the good, the noble. In this context, it means morality (sila), concentration (samadhi) and knowledge (panna)), etc. (The Commentary)

5.

ubho loke: lit., both worlds, meaning internal and external aggregates, or one's own aggregates as well as those of others.

6.

ariya: one who has realized one of the four maggas.

7.

nekkhammasukham: In this context, Anagamisukham. i.e., Anagami Fruition, the fruition that follows the attainment ot Anagami Magga.


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de/tipitaka/sut/kn/dhp/dhp.19.bpit.txt · Zuletzt geändert: 2022/03/24 13:27 von Johann