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de:tipitaka:sut:kn:dhp:dhp.19.bpit [2019/09/03 09:42]
Johann div at end removed
de:tipitaka:sut:kn:dhp:dhp.19.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>​
 +
 +====== Dhammatthavagga ======
 +<span hide>​Dhammatthavagga</​span>​
 +
 +Summary: ​
 +
 +
 +<div #h_meta>
 +
 +
 +
 +
 +<div #​h_tipitakaid>​Dhp XIX <span h_ptsid>​PTS:​ [[:​de:​tipitaka:​sltp:​Dhp_utf8#​v.256|Dhp 256-272]]</​span>​
 +
 +</​div>​
 +
 +<div #​h_doctitle>​Dhammatthavagga</​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.19.than|Thanissaro]] | [[de:​tipitaka:​sut:​kn:​dhp:​dhp.19.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.18.bpit|**←** Voriges Kapitel]] | [[dhp.20.bpit|Nächstes Kapitel **→**]] </​span>​
 +
 +</​div>​
 +
 +===== Vinicchayamahamatta Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Na tena hoti dhammaṭṭho, ​
 +yenatthaṃ sāhasā naye;
 +Yo ca atthaṃ anatthañca, ​
 +ubho niccheyya paṇḍito.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-256>​**VERSE 256:​**</​span>​ 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.
 +<​cite>​Story to [[#​s-dhp-256-257|Dhp 256-257]]</​cite>​
 +</​div>​
 +
 +===== Vinicchayamahamatta Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Asāhasena dhammena, ​
 +samena nayatī pare;
 +Dhammassa gutto medhāvī, ​
 +‘‘dhammaṭṭho’’ti pavuccati.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-257>​**VERSE 257:​**</​span>​ 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//​).'​
 +<​cite>​Story to [[#​s-dhp-256-257|Dhp 256-257]]</​cite>​
 +</​div>​
 +
 +===== Chabbaggiya Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Na tena paṇḍito hoti, 
 +yāvatā bahu bhāsati;
 +Khemī averī abhayo, ​
 +‘paṇḍito’’ti pavuccati.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-258>​**VERSE 258:​**</​span>​ 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'.
 +<​cite>​Story to [[#​s-dhp-258|Dhp 258]]</​cite>​
 +</​div>​
 +
 +===== Ekudanakhinasava Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Na tāvatā dhammadharo, ​
 +yāvatā bahu bhāsati;
 +Yo ca appampi sutvāna, ​
 +dhammaṃ kāyena passati;
 +Sa ve dhammadharo hoti, 
 +yo dhammaṃ nappamajjati.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-259>​**VERSE 259:​**</​span>​ 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"​.
 +<​cite>​Story to [[#​s-dhp-259|Dhp 259]]</​cite>​
 +</​div>​
 +
 +===== Lakundakabhaddiyatthera Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Na tena thero so hoti, 
 +yenassa palitaṃ siro;
 +Paripakko vayo tassa, ​
 +‘‘moghajiṇṇo’’ti vuccati.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-260>​**VERSE 260:​**</​span>​ 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".
 +<​cite>​Story to [[#​s-dhp-260-261|Dhp 260-261]]</​cite>​
 +</​div>​
 +
 +===== Lakundakabhaddiyatthera Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Yamhi saccañca dhammo ca, 
 +ahiṃsā saṃyamo damo;
 +Sa ve vantamalo<​span notetag #​fnt-1>​([[#​fn-1|1]])</​span>​ dhīro, ​
 +‘‘thero<​span notetag #​fnt-2>​([[#​fn-2|2]])</​span>​’’ iti pavuccati.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-261>​**VERSE 261:​**</​span>​ 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.
 +<​cite>​Story to [[#​s-dhp-260-261|Dhp 260-261]]</​cite>​
 +</​div>​
 +
 +===== Sambahulabhikkhu Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Na vākkaraṇamattena, ​
 +vaṇṇapokkharatāya vā;
 +Sādhurūpo naro hoti, 
 +issukī maccharī saṭho.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-262>​**VERSE 262:​**</​span>​ Not by fine talk, nor by good looks could one be a good-hearted man, if he were envious, miserly and crafty.
 +<​cite>​Story to [[#​s-dhp-262-263|Dhp 262-263]]</​cite>​
 +</​div>​
 +
 +===== Sambahulabhikkhu Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Yassa cetaṃ samucchinnaṃ, ​
 +mūlaghaccaṃ samūhataṃ;​
 +Sa vantadoso medhāvī, ​
 +‘‘sādhurūpo’’ti vuccati.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-263>​**VERSE 263:​**</​span>​ 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.
 +<​cite>​Story to [[#​s-dhp-262-263|Dhp 262-263]]</​cite>​
 +</​div>​
 +
 +===== Hatthaka Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Na muṇḍakena samaṇo, ​
 +abbato alikaṃ bhaṇaṃ;
 +Icchālobhasamāpanno, ​
 +samaṇo kiṃ bhavissati.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-264>​**VERSE 264:​**</​span>​ 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?
 +<​cite>​Story to [[#​s-dhp-264-265|Dhp 264-265]]</​cite>​
 +</​div>​
 +
 +===== Hatthaka Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Yo ca sameti pāpāni, ​
 +aṇuṃ thūlāni sabbaso;
 +Samitattā hi pāpānaṃ, ​
 +‘‘samaṇo’’ti pavuccati.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-265>​**VERSE 265:​**</​span>​ He who has totally subdued all evil, great and small, is called a samana because he has overcome all evil.
 +<​cite>​Story to [[#​s-dhp-264-265|Dhp 264-265]]</​cite>​
 +</​div>​
 +
 +===== Annatarabrahmana Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Na tena bhikkhu so hoti, 
 +yāvatā bhikkhate<​span notetag #​fnt-3>​([[#​fn-3|3]])</​span>​ pare;
 +Vissaṃ dhammaṃ samādāya, ​
 +bhikkhu hoti na tāvatā.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-266>​**VERSE 266:​**</​span>​ 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.
 +<​cite>​Story to [[#​s-dhp-266-267|Dhp 266-267]]</​cite>​
 +</​div>​
 +
 +===== Annatarabrahmana Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Yodha puññañca pāpañca, ​
 +bāhetvā brahmacariyavā;​
 +Saṅkhāya loke carati, ​
 +sa ve ‘‘bhikkhū’’ti vuccati.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-267>​**VERSE 267:​**</​span>​ 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.
 +<​cite>​Story to [[#​s-dhp-266-267|Dhp 266-267]]</​cite>​
 +</​div>​
 +
 +===== Titthiya Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Na monena munī hoti, 
 +mūḷharūpo aviddasu;
 +Yo ca tulaṃva paggayha, ​
 +varamā<​span notetag #​fnt-4>​([[#​fn-4|4]])</​span>​ dāya paṇḍito.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-268>​**VERSE 268:​**</​span>​ 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.
 +<​cite>​Story to [[#​s-dhp-268-269|Dhp 268-269]]</​cite>​
 +</​div>​
 +
 +===== Titthiya Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Pāpāni parivajjeti, ​
 +sa munī tena so muni;
 +Yo munāti ubho loke<​span notetag #​fnt-5>​([[#​fn-5|5]])</​span>, ​
 +‘‘muni’’ tena pavuccati.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-269>​**VERSE 269:​**</​span>​ For this reason he is a //muni//. He who understands both internal and external aggregates is also, for that reason, called a //muni//.
 +<​cite>​Story to [[#​s-dhp-268-269|Dhp 268-269]]</​cite>​
 +</​div>​
 +
 +===== Balisika Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Na tena ariyo hoti, 
 +yena pāṇāni hiṃsati;
 +Ahiṃsā sabbapāṇānaṃ, ​
 +‘‘ariyo<​span notetag #​fnt-6>​([[#​fn-6|6]])</​span>​’’ti pavuccati.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-270>​**VERSE 270:​**</​span>​ 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.
 +<​cite>​Story to [[#​s-dhp-270|Dhp 270]]</​cite>​
 +</​div>​
 +
 +===== Sambahulasiladisampannabhikkhu Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Na sīlabbatamattena, ​
 +bāhusaccena vā pana;
 +Atha vā samādhilābhena, ​
 +vivittasayanena vā.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-271>​**VERSE 271:​**</​span>​ Not only by mere moral practice, nor by much learning, nor by acquiring concentration,​ nor by dwelling in seclusion,​...
 +<​cite>​Story to [[#​s-dhp-271-272|Dhp 271-272]]</​cite>​
 +</​div>​
 +
 +===== Sambahulasiladisampannabhikkhu Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Phusāmi nekkhammasukhaṃ<​span notetag #​fnt-7>​([[#​fn-7|7]])</​span>, ​
 +aputhujjanasevitaṃ;​
 +Bhikkhu vissāsamāpādi, ​
 +appatto āsavakkhayaṃ.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-272>​**VERSE 272:​**</​span>​ 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].
 +<​cite>​Story to [[#​s-dhp-271-272|Dhp 271-272]]</​cite>​
 +</​div>​
 +
 +<div chapter>
 +
 +<div alphalist>​
 +<span hlist> [[dhp.18.bpit|**←** Voriges Kapitel]] | [[dhp.20.bpit|Nächstes Kapitel **→**]] </​span>​
 +
 +</​div>​
 +</​div>​
 +
 +====== The Story of the Judge ======
 +<div chapter>
 +<span anchor #​s-dhp-256-257></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verses ([[#​dhp-256|256]]) and ([[#​dhp-257|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.'//"​
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +__//Verse 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.
 +
 +__//Verse 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//​)'​.
 +</​div>​
 +</​div>​
 +
 +====== The Story of a Group of Six Bhikkhus ======
 +<div chapter>
 +<span anchor #​s-dhp-258></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verse ([[#​dhp-258|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.//"​
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +__//Verse 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'​. ​
 +</​div>​
 +</​div>​
 +
 +====== The Story of Ekudana the Arahat ======
 +<div chapter>
 +<span anchor #​s-dhp-259></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verse ([[#​dhp-259|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.//"​
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +__//Verse 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"​.
 +</​div>​
 +</​div>​
 +
 +====== The Story of Thera Bhaddiya ======
 +<div chapter>
 +<span anchor #​s-dhp-260-261></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verses ([[#​dhp-260|260]]) and ([[#​dhp-261|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.//"​
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +__//Verse 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".
 +
 +__//Verse 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.
 +</​div>​
 +
 +At the end of the discourse those thirty bhikkhus attained arahatship.
 +</​div>​
 +
 +====== The Story of Some Bhikkhus ======
 +<div chapter>
 +<span anchor #​s-dhp-262-263></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verses ([[#​dhp-262|262]]) and ([[#​dhp-263|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.//"​
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +__//Verse 262//__ Not by fine talk, nor by good looks could one be a good-hearted man, if he were envious, miserly and crafty.
 +
 +__//Verse 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.
 +</​div>​
 +</​div>​
 +
 +====== The Story of Bhikkhu Hatthaka ======
 +<div chapter>
 +<span anchor #​s-dhp-264-265></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verses ([[#​dhp-264|264]]) and ([[#​dhp-265|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.//"​
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +__//Verse 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//?
 +
 +__//Verse 264//__ He who has totally subdued all evil, great and small, is called a //samana// because he has overcome all evil.
 +</​div>​
 +</​div>​
 +
 +====== The Story of a Brahmin ======
 +<div chapter>
 +<span anchor #​s-dhp-266-267></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verses ([[#​dhp-266|266]]) and ([[#​dhp-267|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.//"​
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +__//Verse 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.
 +
 +__//Verse 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.
 +</​div>​
 +</​div>​
 +
 +====== The Story of the Followers of Non-Buddhist Doctrines ======
 +<div chapter>
 +<span anchor #​s-dhp-268-269></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verses ([[#​dhp-268|268]]) and ([[#​dhp-269|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.//"​
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +__//Verse 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.
 +
 +__//Verse 269//__ For this reason he is a //muni//. He who understands both internal and external aggregates is also, for that reason, called a //​muni//​. ​
 +</​div>​
 +</​div>​
 +
 +====== The Story of a Fisherman Named Ariya ======
 +<div chapter>
 +<span anchor #​s-dhp-270></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verse ([[#​dhp-270|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.
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +__//Verse 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.
 +</​div>​
 +
 +At the end of the discourse the fisherman attained Sotapatti Fruition.
 +</​div>​
 +
 +====== The Story of Some Bhikkhus ======
 +<div chapter>
 +<span anchor #​s-dhp-271-272></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verses ([[#​dhp-271|271]]) and ([[#​dhp-272|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.//"​
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +__//Verse 271//__ Not only by mere moral practice, nor by much learning, nor by acquiring concentration,​ nor by dwelling in seclusion,​...
 +
 +__//Verse 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].
 +</​div>​
 +
 +At the end of the discourse all those bhikkhus attained arahatship.
 +
 +End of Chapter Nineteen: The Just or the Righteous
 +</​div>​
 +
 +<div chapter>
 +
 +<div alphalist>​
 +<span hlist> [[dhp.18.bpit|**←** Voriges Kapitel]] | [[dhp.20.bpit|Nächstes Kapitel **→**]] </​span>​
 +
 +</​div>​
 +</​div>​
 +
 +====== Notes ======
 +<div notes>
 +<span anchor #​notes></​span>​
 +
 +<dl>
 +
 +  ? <span fn #​fn-1>​[[#​fnt-1|1]]</​span>​.
 +  :: //​vantamalo//:​ lit., has vomited impurities.
 +
 +  ? <span fn #​fn-2>​[[#​fnt-2|2]]</​span>​.
 +  :: //thero//: an Elder, i.e., a senior member of the Buddhist Order; but often applied to bhikkhus in general.
 +
 +  ? <span fn #​fn-3>​[[#​fnt-3|3]]</​span>​.
 +  :: //​bhikkhate//:​ lit., begs.
 +
 +  ? <span fn #​fn-4>​[[#​fnt-4|4]]</​span>​.
 +  :: //varam//: the best, the good, the noble. In this context, it means morality (//sila//), concentration (//​samadhi//​) and knowledge (//​panna//​)),​ etc. (The Commentary)
 +
 +  ? <span fn #​fn-5>​[[#​fnt-5|5]]</​span>​.
 +  :: //ubho loke//: lit., both worlds, meaning internal and external aggregates, or one's own aggregates as well as those of others.
 +
 +  ? <span fn #​fn-6>​[[#​fnt-6|6]]</​span>​.
 +  :: //ariya//: one who has realized one of the four maggas.
 +
 +  ? <span fn #​fn-7>​[[#​fnt-7|7]]</​span>​.
 +  :: //​nekkhammasukham//:​ In this context, //​Anagamisukham//​. i.e., //Anagami// Fruition, the fruition that follows the attainment ot Anagami Magga.
 +
 +</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): "​Dhammatthavagga"​ (Dhp XIX), 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.19.bpit.html|http://​www.zugangzureinsicht.org/​html/​tipitaka/​kn/​dhp/​dhp.19.bpit.html]] . 
 + Zitat entnommen am: 
 +"​date"</​div>​
 +
 +<div #​f_alt-formats>​****</​div>​
 +
 +</​div>​
 +</​div>​
 +</​div>​
 +
 +----
 +
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