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de:tipitaka:sut:kn:dhp:dhp.20.bpit [2019/08/14 09:11] – content div into span Johannde:tipitaka:sut:kn:dhp:dhp.20.bpit [2019/10/30 13:23] – Title Changed Johann
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 +====== Maggavagga ======
 +<span hide>Maggavagga</span>
 +
 +Summary: 
 +
 +
 +<div #h_meta>
 +
 +
 +
 +
 +<div #h_tipitakaid>Dhp XX <span h_ptsid>PTS: [[:de:tipitaka:sltp:Dhp_utf8#v.273|Dhp 273-289]]</span>
 +
 +</div>
 +
 +<div #h_doctitle>Maggavagga</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.20.than|Thanissaro]] | [[de:tipitaka:sut:kn:dhp:dhp.20.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></span>
 +
 +<div alphalist>
 +<span hlist> [[dhp.19.bpit|**←** Voriges Kapitel]] | [[dhp.21.bpit|Nächstes Kapitel **→**]] </span>
 +
 +</div>
 +
 +===== Pancasatabhikkhu Vatthu =====
 +
 +<div freeverse>![<span small>
 +Maggānaṭṭhaṅgiko<span notetag #fnt-1>([[#fn-1|1]])</span> seṭṭho, 
 +saccānaṃ caturo padā<span notetag #fnt-2>([[#fn-2|2]])</span>;
 +Virāgo seṭṭho dhammānaṃ<span notetag #fnt-3>([[#fn-3|3]])</span>, 
 +dvipadānañca cakkhumā.
 +</span>
 +]!</div>
 +
 +<div verse>
 +
 +<span anchor #dhp-273>**VERS 273:**</span> Von den Pfaden, der Pfad der Acht Bestandteile ist der edelste; von den //Dhammas//, die Abwesenheit von Verlangen (d.h. //Nibbana//) das edelste; unter den zweibeinigen Lebewesen, der Allsehende Buddha der edelste ist.
 +<cite>Geschichte zu [[#s-dhp-273-276|Dhp 273-276]]</cite>
 +</div>
 +
 +===== Pancasatabhikkhu Vatthu =====
 +
 +<div freeverse>![<span small>
 +Eseva maggo natthañño, 
 +dassanassa visuddhiyā;
 +Etañhi tumhe paṭipajjatha, 
 +mārassetaṃ pamohanaṃ.
 +</span>
 +]!</div>
 +
 +<div verse>
 +
 +<span anchor #dhp-274>**VERS 274:**</span> Dieses ist der einzige Pfad, und da ist kein and'rer für die Reinigung von Vision. Diesen Pfad folgend,  wird dies Mara verwirren.
 +<cite>Geschichte zu [[#s-dhp-273-276|Dhp 273-276]]</cite>
 +</div>
 +
 +===== Pancasatabhikkhu Vatthu =====
 +
 +<div freeverse>![<span small>
 +Etañhi tumhe paṭipannā, 
 +dukkhassantaṃ karissatha;
 +Akkhāto vo mayā maggo, 
 +aññāya sallakantanaṃ .
 +</span>
 +]!</div>
 +
 +<div verse>
 +
 +<span anchor #dhp-275>**VERS 275:**</span> Dem Pfad folgend, werdet Ihr Dhukka ein Ende machen. Für mich selbst den Pfad, der zum Entfernen des Dorns von moralischen Trübungen führen kann, erkannt, habe ich Euch den Pfad klar gemacht.
 +<cite>Geschichte zu [[#s-dhp-273-276|Dhp 273-276]]</cite>
 +</div>
 +
 +===== Pancasatabhikkhu Vatthu =====
 +
 +<div freeverse>![<span small>
 +Tumhehi kiccamātappaṃ, 
 +akkhātāro tathāgatā;
 +Paṭipannā pamokkhanti, 
 +jhāyino mārabandhanā.
 +</span>
 +]!</div>
 +
 +<div verse>
 +
 +<span anchor #dhp-276>**VERS 276:**</span> Ihr selbst solltet eine Anstrengung tun, die Tathagatas (Buddhas) nur den Weg zeigen können. Jene die Gelassenheits- und Einsichtsmeditation tun, befreit von Maras Bande sind.
 +<cite>Geschichte zu [[#s-dhp-273-276|Dhp 273-276]]</cite>
 +</div>
 +
 +===== Aniccalakkhana Vatthu =====
 +
 +<div freeverse>![<span small>
 +‘‘Sabbe saṅkhārā aniccā’’ti, 
 +yadā paññāya<span notetag #fnt-4>([[#fn-4|4]])</span> passati;
 +Atha nibbindati dukkhe, 
 +esa maggo visuddhiyā.
 +</span>
 +]!</div>
 +
 +<div verse>
 +
 +<span anchor #dhp-277>**VERS 277:**</span> "Alle bedingten Erscheinungen sind unbeständig", wenn jemand dieses mit Einsichtsweisheit sieht, entledigt man sich von //Dukkha// (d.h. den //Khandhas//). Dieses ist der Pfad zur Reinheit.
 +<cite>Geschichte zu [[#s-dhp-277-279|Dhp 277-279]]</cite>
 +</div>
 +
 +===== Dukkhalakkhana Vatthu =====
 +
 +<div freeverse>![<span small>
 +‘‘Sabbe saṅkhārā dukkhā’’ti, 
 +yadā paññāya passati;
 +Atha nibbindati dukkhe, 
 +esa maggo visuddhiyā.
 +</span>
 +]!</div>
 +
 +<div verse>
 +
 +<span anchor #dhp-278>**VERS 278:**</span> "Alle bedingten Erscheinungen sind //Dukkha//", wenn jemand dieses mit Einsichtsweisheit sieht, entledigt man sich von //Dukkha// (d.h. den //Khandhas//). Dieses ist der Pfad zur Reinheit.
 +<cite>Geschichte zu [[#s-dhp-277-279|Dhp 277-279]]</cite>
 +</div>
 +
 +===== Anattalakkhana Vatthu =====
 +
 +<div freeverse>![<span small>
 +‘‘Sabbe dhammā anattā’’ti, 
 +yadā paññāya passati;
 +Atha nibbindati dukkhe, 
 +esa maggo visuddhiyā.
 +</span>
 +]!</div>
 +
 +<div verse>
 +
 +<span anchor #dhp-279>**VERS 279:**</span> "Alle bedingten Erscheinungen (//Dhammas//) sind ohne Eigenheit (Selbst)", wenn jemand dieses mit Einsichtsweisheit sieht, entledigt man sich von //Dukkha// (d.h. den //Khandhas//). Dieses ist der Pfad zur Reinheit.
 +<cite>Geschichte zu [[#s-dhp-277-279|Dhp 277-279]]</cite>
 +</div>
 +
 +===== Padhanakammikatissatthera Vatthu =====
 +
 +<div freeverse>![<span small>
 +Uṭṭhānakālamhi anuṭṭhahāno, 
 +yuvā balī ālasiyaṃ upeto;
 +Saṃsannasaṅkappamano kusīto, 
 +paññāya maggaṃ alaso na vindati.
 +</span>
 +]!</div>
 +
 +<div verse>
 +
 +<span anchor #dhp-280>**VERS 280:**</span> Der Unnütze, der nicht strebt wenn er streben sollte, der trotz Jugend und Kraft zu Unnützem neigt, dessen Gedanken schwach und wandernd, wird Magga-Einsicht nicht erreichen, welche nur mit Weisheit wahrgenommen.
 +<cite>Geschichte zu [[#s-dhp-280|Dhp 280]]</cite>
 +</div>
 +
 +===== Sukarapeta Vatthu =====
 +
 +<div freeverse>![<span small>
 +Vācānurakkhī manasā susaṃvuto, 
 +kāyena ca nākusalaṃ kayirā ;
 +Ete tayo kammapathe visodhaye, 
 +ārādhaye maggamisippaveditaṃ.
 +</span>
 +]!</div>
 +
 +<div verse>
 +
 +<span anchor #dhp-281>**VERS 281:**</span> Man sollte vorsichtig in Sprache, gut beherrscht im Geist und auch körperlich sein, sollte nichts Schlechtes tun. Man sollte diese drei Fährten von Taten reinigen und sich aneignen die Auspbung des Achtteiligen Pfades, bekannt gemacht von den Buddhas.
 +<cite>Geschichte zu [[#s-dhp-281|Dhp 281]]</cite>
 +</div>
 +
 +===== Potthilatthera Vatthu =====
 +
 +<div freeverse>![<span small>
 +Yogā ve jāyatī bhūri, 
 +ayogā bhūrisaṅkhayo;
 +Etaṃ dvedhāpathaṃ ñatvā, 
 +bhavāya vibhavāya ca;
 +Tathāttānaṃ niveseyya, 
 +yathā bhūri pavaḍḍhati.
 +</span>
 +]!</div>
 +
 +<div verse>
 +
 +<span anchor #dhp-282>**VERS 282:**</span> Wahrlich, Weisheit wird aus sich annehmen [yogā] geboren, ohne sich anzunehmen ist Weisheit verloren. Diesen zweiseitigen Pfad des Gewinns und Verlustes von Weisheit kennend, sollte sich einer tun, sodaß sich Weisheit mehren mag.
 +<cite>Geschichte zu [[#s-dhp-282|Dhp 282]]</cite>
 +</div>
 +
 +===== Pancamahallakabhikkhu Vatthu =====
 +
 +<div freeverse>![<span small>
 +Vanaṃ chindatha mā rukkhaṃ, 
 +vanato jāyate bhayaṃ;
 +Chetvā vanañca vanathañca, 
 +nibbanā hotha bhikkhavo.
 +</span>
 +]!</div>
 +
 +<div verse>
 +
 +<span anchor #dhp-283>**VERS 283:**</span> Oh Bhikkhus, schneidet um den Wald des Verlangens, nicht die wahren Bäume. Der Wald des Verlangens brüted Gefahr (von Geburt).  Schneidet um den Wald des Verlangens, wie auch sein Unterholz und seid frei von Verlangen.
 +<cite>Geschichte zu [[#s-dhp-283-284|Dhp 283-284]]</cite>
 +</div>
 +
 +===== Pancamahallakabhikkhu Vatthu =====
 +
 +<div freeverse>![<span small>
 +Yāva hi vanatho na chijjati, 
 +aṇumattopi narassa nārisu;
 +Paṭibaddhamanova tāva so, 
 +vaccho khīrapakova mātari.
 +</span>
 +]!</div>
 +
 +<div verse>
 +
 +<span anchor #dhp-284>**VERS 284:**</span> Solange das Verlangen des Mannes nach Frau nicht abgeschnitten ist, und die kleinste Spur davon verbleibt, solange ist der Geist wie ein Kalb an seine Mutter gebunden.
 +<cite>Geschichte zu [[#s-dhp-283-284|Dhp 283-284]]</cite>
 +</div>
 +
 +===== Suvannakaratthera Vatthu =====
 +
 +<div freeverse>![<span small>
 +Ucchinda sinehamattano kumudaṃ sāradikaṃva;
 +Santimaggameva<span notetag #fnt-5>([[#fn-5|5]])</span> brūhaya,
 +nibbānaṃ sugatena desitaṃ.
 +</span>
 +]!</div>
 +
 +<div verse>
 +
 +<span anchor #dhp-285>**VERS 285:**</span> Schneidet Eurer Verlangen ab, wie jemand eine Herbstlilie pfluckt, mit der Hand. Nibbana wurde dargebracht bei dem Buddha, kultiviere diesen Pfad, der dazu führt.
 +<cite>Geschichte zu [[#s-dhp-285|Dhp 285]]</cite>
 +</div>
 +
 +===== Mahadhanavanija Vatthu =====
 +
 +<div freeverse>![<span small>
 +Idha vassaṃ vasissāmi, 
 +idha hemantagimhisu;
 +Iti bālo vicinteti, 
 +antarāyaṃ na bujjhati.
 +</span>
 +]!</div>
 +
 +<div verse>
 +
 +<span anchor #dhp-286>**VERS 286:**</span> "Hier werde ich in der Regenzeit leben, hier werde ich in der kalten Zeit und der heißen Zeit leben", so sinnt der Dummkopf, die Gefahr (des Erscheinen des Todes) nicht erkennend.
 +<cite>Geschichte zu [[#s-dhp-286|Dhp 286]]</cite>
 +</div>
 +
 +===== Kisagotami Vatthu =====
 +
 +<div freeverse>![<span small>
 +Taṃ puttapasusammattaṃ, 
 +byāsattamanasaṃ naraṃ;
 +Suttaṃ gāmaṃ mahoghova, 
 +maccu ādāya gacchati.
 +</span>
 +]!</div>
 +
 +<div verse>
 +
 +<span anchor #dhp-287>**VERS 287:**</span> Die Person die vernarrt in seine Kinder, wie seine Herden an Vieh, dessen Geist nach Sinnesvergnügen verlangt und haftet, wird vom Tod weggetragen, wie ein schlafendes Dorf davon getragen von der großen Flut.
 +<cite>Geschichte zu [[#s-dhp-287|Dhp 287]]</cite>
 +</div>
 +
 +===== Patacara Vatthu =====
 +
 +<div freeverse>![<span small>
 +Na santi puttā tāṇāya, 
 +na pitā nāpi bandhavā;
 +Antakenādhipannassa, 
 +natthi ñātīsu tāṇatā.
 +</span>
 +]!</div>
 +
 +<div verse>
 +
 +<span anchor #dhp-288>**VERS 288:**</span> Weder Sohne, noch Eltern, noch nahe Verwandte können einen beschützen, wenn von Tod übermannt, wahrlich, weder Stamm noch Sippe können Schutz geben.
 +<cite>Geschichte zu [[#s-dhp-288-289|Dhp 288-289]]</cite>
 +</div>
 +
 +===== Patacara Vatthu =====
 +
 +<div freeverse>![<span small>
 +Etamatthavasaṃ ñatvā, 
 +paṇḍito sīlasaṃvuto;
 +Nibbānagamanaṃ maggaṃ, 
 +khippameva visodhaye.
 +</span>
 +]!</div>
 +
 +<div verse>
 +
 +<span anchor #dhp-289>**VERS 289:**</span> Dieses wissend, der Weise, beherrscht durch Moral, sollte schnell (von den Hindernissen) zum Pfad zu Nibbana frei machen.
 +<cite>Geschichte zu [[#s-dhp-288-289|Dhp 288-289]]</cite>
 +</div>
 +
 +<div chapter>
 +
 +<div alphalist>
 +<span hlist> [[dhp.19.bpit|**←** Voriges Kapitel]] | [[dhp.21.bpit|Nächstes Kapitel **→**]] </span>
 +
 +</div>
 +</div>
 +
 +====== Die Geschichte von Five Hundred Bhikkhus ======
 +<div chapter>
 +<span anchor #s-dhp-273-276></span>
 +
 +Während im Jetavanna-Kloster verweilend, sprach der Buddha Verss ([[#dhp-273|273]]), ([[#dhp-274|274]]), ([[#dhp-275|275]]) and ([[#dhp-276|276]]) dieses Buches, im Bezug auf five hundred bhikkhus.
 +
 +Five hundred bhikkhus, after accompanying the Buddha to a village, returned to the Jetavana monastery. In the evening they talked about the trip, especially the nature of the land, whether it was level or hilly, clayey or stony, etc. The Buddha came to them in the midst of their conversation and said to them, "//Bhikkhus, the path you are talking about is external to you; a bhikkhu should only be concerned with the path of the Noble Ones (ariyas) and strive to do what should be done for the attainment of the Ariya Path (Magga) that leads to the realization of the Perfect Peace (Nibbana).//"
 +
 +Dann sprach der Buddha, wie folgend, in Versen:
 +
 +<div verse>
 +__//Vers 273//__ Of paths, the Path of Eight Constituents is the noblest; of truths, the Four Noble Truths are the noblest; of the //dhamma//s, the absence of craving (i.e., //Nibbana//) is the noblest; of the two-legged beings, the All-Seeing Buddha is the noblest.
 +
 +__//Vers 274//__ This is the only Path, and there is none other for the purity of vision. Follow this Path; it will bewilder Mara.
 +
 +__//Vers 275//__ Following this Path, you will make an end of //dukkha//. Having myself known the Path which can lead to the removal of the thorns of moral defilements, I have shown you the Path.
 +
 +__//Vers 276//__ You yourselves should make the effort; the Tathagatas (Buddhas) only can show the way. Those who practise the Tranquillity and Insight Meditation are freed from the bond of Mara.
 +</div>
 +
 +At the end of the discourse those five hundred bhikkhus attained arahatship.
 +</div>
 +
 +====== Stories Relating to Anicca, Dukkha and Anatta ======
 +<div chapter>
 +<span anchor #s-dhp-277-279></span>
 +
 +Während im Jetavanna-Kloster verweilend, sprach der Buddha Verss ([[#dhp-277|277]]), ([[#dhp-278|278]]) and ([[#dhp-279|279]]) dieses Buches, im Bezug auf three groups of five hundred bhikkhus each.
 +
 +**On Impermanence (Anicca)**
 +
 +Five hundred bhikkhus, after receiving their subject of meditation from the Buddha, went into the forest to practise meditation, but they made little progress. So, they returned to the Buddha to ask for another subject of meditation which would suit them better. On reflection, the Buddha found that those bhikkhus had, during the time of Kassapa Buddha, meditated on impermanence. So, he said, "//Bhikkhus, all conditioned phenomena are subject to change and decay and are therefore impermanent.//"
 +
 +Dann sprach der Buddha, wie folgend, in Versen:
 +
 +<div verse>
 +__//Vers 277//__ All conditioned phenomena are impermanent"; when one sees this with Insight-wisdom, one becomes weary of //dukkha// (i.e., the //khandha//s). This is the Path to Purity. 
 +</div>
 +
 +At the end of the discourse those five hundred bhikkhus attained arahatship.
 +
 +**On Dukkha**
 +
 +The story is the same as the story on Anicca. Here, the Buddha on reflection found that another group of five hundred bhikkhus had meditated on dukkha. So, he said, "//Bhikkhus, all khandha aggregates are oppressive and unsatisfactory; thus all khandhas are dukkha.//"
 +
 +Dann sprach der Buddha, wie folgend, in Versen:
 +
 +<div verse>
 +__//Vers 278//__ "All conditioned phenomena are //dukkha//"; when one sees this with Insight-wisdom, one becomes weary of //dukkha// (i.e., the //khandhas//). This is the Path to Purity. 
 +</div>
 +
 +At the end of the discourse those five hundred bhikkhus attained arahatship.
 +
 +**On Insubstantiality or Non-Self (Anatta)**
 +
 +The story is the same as the stories on //Anicca// and //Dukkha//. Here, the Buddha on reflection found that still another group of five hundred bhikkhus had meditated on insubstantiality or non-self (//anatta//). So, he said, "//Bhikkhus, all khandha aggregates are insubstantial; they are not subject to one's control.//"
 +
 +Dann sprach der Buddha, wie folgend, in Versen:
 +
 +<div verse>
 +__//Vers 279//__ "All phenomena (//dhamma//s) are without Self"; when one sees this with Insight-wisdom, one becomes weary of //dukkha// (i.e., the //khandha//s). This is the Path to Purity. 
 +</div>
 +
 +At the end of the discourse all those five hundred bhikkhus attained arahatship.
 +</div>
 +
 +====== Die Geschichte von Thera Tissa the Idle One ======
 +<div chapter>
 +<span anchor #s-dhp-280></span>
 +
 +Während im Jetavanna-Kloster verweilend, sprach der Buddha Vers ([[#dhp-280|280]]) dieses Buches, im Bezug auf Tissa, a lazy bhikkhu.
 +
 +Once, five hundred young men were admitted into the Order by the Buddha in Savatthi. After receiving a subject of meditation from the Buddha, all the new bhikkhus except one went to the forest to practise meditation. They practised zealously and vigilantly so that in due course all of them attained arahatship. When they returned to the monastery to pay homage to him, the Buddha was very pleased and satisfied with their achievement. Bhikkhu Tissa who stayed behind did not try hard and therefore achieved nothing.
 +
 +When Tissa found that the relationship between the Buddha and those bhikkhus was very cordial and intimate, he felt rather neglected, and regretted that he had wasted all that time. So he resolved to practise meditation throughout the night. As he was walking in meditation on that night, he slipped and broke a thigh bone. Other bhikkhus hearing his cry went to help him. On hearing about the above incident the Buddha said, "//Bhikkhus, one who does not strive when he should be striving but idle away his time will not attain mental absorption (jhana) and Magga Insight.//"
 +
 +Dann sprach der Buddha, wie folgend, in Versen:
 +
 +<div verse>
 +__//Vers 280//__ The idler who does not strive when he should be striving, who though young and strong is given to idleness, whose thoughts are weak and wandering, will not attain //Magga// Insight which can only be perceived by wisdom. 
 +</div>
 +</div>
 +
 +====== Die Geschichte von a Swine-Peta ======
 +<div chapter>
 +<span anchor #s-dhp-281></span>
 +
 +While residing at the Veluvana monastery, the Buddha uttered Verse ([[#dhp-281|281]]) dieses Buches, im Bezug auf a swine-peta.
 +
 +Once Thera Maha Moggallana was coming down the Gijjhakuta hill with Thera Lakkhana when he saw a miserable, ever-hungry peta, with the head of a swine and the body of a human being. On seeing the peta, Thera Maha Moggallana smiled but did not say anything. Back at the monastery, Thera Maha Moggallana, in the presence of the Buddha, talked about the swine-peta with its mouth swarming with maggots. The Buddha also said that he himself had seen that very peta soon after his attainment of Buddhahood, but that he did not say anything about it because people might not believe him and thus they would be doing wrong to him. Then the Buddha proceeded to relate the story about the swine-peta.
 +
 +During the time of Kassapa Buddha, this particular peta was a bhikkhu who often expounded the Dhamma. On one occasion, he came to a monastery where two bhikkhus were staying together. After staying with those two for some time, he found that he was doing quite well because people liked his expositions. Then it occurred to him that it would be even better if he could make the other two bhikkhus leave the place and have the monastery all to himself. Thus, he tried to set one against the other. The two bhikkhus quarrelled and left the monastery in different directions. On account of this evil deed, that bhikkhu was reborn in Avici Niraya and he was serving out the remaining part of his term of suffering as a swine-peta with its mouth swarming with maggots. Then the Buddha exhorted, "//A bhikkhu should be calm and well-restrained in thought, word and deed.//"
 +
 +Dann sprach der Buddha, wie folgend, in Versen:
 +
 +<div verse>
 +__//Vers 281//__ One should be careful in speech, be well-restrained in mind, and physically, too, one should do no evil. One should purify these three courses of action and accomplish the practice of the Path of Eight Constituents made known by the Buddhas. 
 +</div>
 +</div>
 +
 +====== Die Geschichte von Thera Potthila ======
 +<div chapter>
 +<span anchor #s-dhp-282></span>
 +
 +Während im Jetavanna-Kloster verweilend, sprach der Buddha Vers ([[#dhp-282|282]]) dieses Buches, im Bezug auf Thera Potthila, aus:
 +
 +Potthila war ein Bhikkhu der Älteren, der den //Pitaka// gut kannte und lehrte tatsächlich fünfhundert Mönchen das Dhamma. Weil er den //Pitaka// gut kannte, war er auch sehr stolz. Der Buddha, seine Schwäche kennend, wollte, daß er seine Art ändere und ihn auf den richtigen Pfad setzen. Wenn immer also Potthila seine Ehrerbietung zu zollen kam, sprach ihn der Buddha mit '//Nutzloser Potthila//' an. Als Potthila diese Anmerkung vernahm, dachte er über diese Worte des Buddhas nach, und erkannte, daß der Buddha diese unfreundliche Anmerkung deshalb machte, weiler Potthila keine ernsthafte Anstrengung tat, sich der Ausübung von Annehmen in der Ausübung<span notetag #fnt-8>([[#fn-8|8]])</span>  zu widmen, und keine der //Maggas//, selbst keinen Grad an geistiger Vertiefung (//Jhana//) bisher erlangt hat.
 +
 +So, ohne irgend jemanden etwas zu erzählen, brach Thera Potthila in ein Kloster, zwölf //Yojanas// entfernt vom Kloster Jetavana, auf. In dem Kloster dort waren dreißig Bhikkhus. Zuerst ging er zum ältesten Bhikkhu, und bat ihn höflich sein Mentor zu sein, doch der Ältere, ihn ehren wollend, bat ihn zum nächsten älteren Bhikkhu zu gehen, welcher ihn wiederum zum nächsten sandte. In dieser Weise wurde er von Einem zum Nächsten geschickt, bis er auf einen sieben Jahre alten Arahat-Samanera stieß. Der junge Samanera nahm ihn nur unter der Bedingung als sein Schüler an, nachdem Thera Potthila zusagte ihm pflichtbewußt seinen Anweisungen zu folgen. Wie er vom Samanera eingewiesen wurde, behielt Thera Potthila seinen Geist standhaft auf die wahre Natur des Körpers gesammelt, er war sehr inbrünstig und wachsam in seiner Unternehmung.
 +
 +Der Buddha sah Potthila in seiner Vision, und mit übersinnlicher Kraft brachte er Potthila dazu, seine Anwesenheit zu spüren und ermutigte ihn dazu standhaft und inbrünstig zu sein.
 +
 +Dann sprach der Buddha, wie folgend, in Versen:
 +
 +<div verse>
 +__//Vers 282//__ Wahrlich, Weisheit wird aus sich annehmen<span notetag #fnt-8>([[#fn-8|8]])</span> geboren, ohne sich anzunehmen ist Weisheit verloren. Diesen zweiseitigen Pfad des Gewinns und Verlustes von Weisheit kennend, sollte einer tun, sodaß sich Weisheit mehren mag.
 +</div>
 +
 +Am Ende der Lehrrede erlangte Potthila Arahatschaft.
 +</div>
 +
 +====== Die Geschichte von Five Old Bhikkhus ======
 +<div chapter>
 +<span anchor #s-dhp-283-284></span>
 +
 +Während im Jetavanna-Kloster verweilend, sprach der Buddha Verss ([[#dhp-283|283]]) and ([[#dhp-284|284]]) dieses Buches, im Bezug auf five old bhikkhus.
 +
 +Once, in Savatthi, there were five friends who became bhikkhus only in their old age. These five bhikkhus were in the habit of going together to their old homes for alms-food. Of the former wives of those five, one lady in particular, by the name of Madhurapacika was a good cook and she looked after them very well. Thus, the five bhikkhus went mostly to her house. But one day, Madhurapacika fell ill and died suddenly. The old bhikkhus felt their loss very deeply and together they cried praising her virtues and lamenting their loss.
 +
 +The Buddha called those bhikkhus to him and said, "//Bhikkhus! You all are feeling pain and sorrow because you are not free from greed, hatred, and ignorance (raga, dosa, moha), which are like a forest. Cut down this forest and you will be freed from greed, hatred and ignorance.//"
 +
 +Dann sprach der Buddha, wie folgend, in Versen:
 +
 +<div verse>
 +__//Vers 283//__ O bhikkhus, cut down the forest of craving, not the real tree; the forest of craving breeds danger (of rebirth). Cut down the forest of craving as well as its undergrowth and be free from craving.
 +
 +__//Vers 283//__ So long as craving of man for woman is not cut down and the slightest trace of it remains, so long is his mind in bondage as the calf is bound to its mother.
 +</div>
 +
 +At the end of the discourse the five old bhikkhus attained Sotapatti Fruition.
 +</div>
 +
 +====== Die Geschichte von a Thera who had been a Goldsmith ======
 +<div chapter>
 +<span anchor #s-dhp-285></span>
 +
 +Während im Jetavanna-Kloster verweilend, sprach der Buddha Vers ([[#dhp-285|285]]) dieses Buches, im Bezug auf a bhikkhu, a pupil of Thera Sariputta.
 +
 +Once, a young, handsome son of a goldsmith was admitted into the Order by Thera Sariputta. The young bhikkhu was given loathsomeness of the dead body as the subject of meditation by Thera Sariputta. After taking the subject of meditation he left for the forest and practised meditation there; but he made very little progress. So he returned twice to Thera Sariputta for further instructions. Still, he made no progress. So Thera Sariputta took the young bhikkhu to the Buddha, and related everything about the young bhikkhu.
 +
 +The Buddha knew that the young bhikkhu was the son of a goldsmith, and also that he had been born in the family of goldsmiths during his past five hundred existences. Therefore the Buddha changed the subject of meditation for the young bhikkhu; instead of loathsomeness, he was instructed to meditate on pleasantness. With his supernormal power, the Buddha created a beautiful lotus flower as big as a cart-wheel and told the young bhikkhu to stick it on the mound of sand just outside the monastery. The young bhikkhu, concentrating on the big, beautiful, fragrant lotus flower, was able to get rid of the hindrances. He was filled with delightful satisfaction (//piti//), and step by step he progressed until he reached as far as the fourth level of mental absorption (//jhana//).
 +
 +Dann sprach der Buddha, wie folgend, in Versen:
 +
 +The Buddha saw him from his perfumed chamber and with his supernormal power made the flower wither instantly. Seeing the flower wither and change its colour, the bhikkhu perceived the impermanent nature of the flower and of all other things and beings. That led to the realization of the impermanence, unsatisfactoriness and the insubstantiality of all conditioned things. At that instant, the Buddha sent forth his radiance and appeared as if in person to the young bhikkhu and instructed him to get rid of craving (//tanha//).
 +
 +<div verse>
 +__//Vers 285//__ Cut off your craving as one plucks an autumn lily with the hand. Nibbana has been expounded on by the Buddha; cultivate that Path which leads to it. 
 +</div>
 +
 +At the end of the discourse the young bhikkhu attained arahatship.
 +</div>
 +
 +====== Die Geschichte von Mahadhana, a Merchant ======
 +<div chapter>
 +<span anchor #s-dhp-286></span>
 +
 +Während im Jetavanna-Kloster verweilend, sprach der Buddha Vers ([[#dhp-286|286]]) dieses Buches, im Bezug auf Mahadhana, a merchant from Baranasi.
 +
 +Once, a merchant from Baranasi came to a festival in Savatthi with five hundred carts fully loaded with textiles and other merchandise. When he reached a river bank near Savatthi the river was in spate; so he could not cross the river. He was held up for seven days as it was raining hard and the water did not subside. By that time, he was already late for the festival, and there was no need for him to cross the river.
 +
 +Since he had come from a long distance he did not want to return home with his full load of merchandise. So he decided to spend the rainy season, the cold season and the hot season in that place and said so to his assistants. The Buddha while going on an alms-round knew the decision of the merchant and he smiled. Ananda asked the Buddha why he smiled and the Buddha replied, "//Ananda, do you see that merchant? He is thinking that he would stay here and sell his goods the whole year. He is not aware that he would die here in seven days' time. What should be done should be done today. Who would know that one would die tomorrow? We have no date fixed with the King of Death. For one who is mindful by day or by night, who is not disturbed by moral defilements and is energetic, to live for just one night is a well-spent life.//"
 +
 +Then the Buddha sent Ananda to Mahadhana, the merchant. Ananda explained to Mahadhana that time was running out for him, and that he should practise mindfulness instead of being negligent. On learning about his impending death, Mahadhana was alarmed and frightened. So, for seven days, he invited the Buddha and other bhikkhus for alms-food. On the seventh day, the Buddha expounded a discourse in appreciation (//anumodana//).
 +
 +Dann sprach der Buddha, wie folgend, in Versen:
 +
 +<div verse>
 +__//Vers 286//__ "Here will I live in the rainy season; here will I live in the cold season and the hot season", so imagines the fool, not realizing the danger (of approaching death).
 +</div>
 +
 +At the end of the discourse Mahadhana the merchant attained Sotapatti Fruition. He followed the Buddha for some distance and returned. On his return, he had a severe headache and passed away soon after. Mahadhana was reborn in the Tusita deva world.
 +</div>
 +
 +====== Die Geschichte von Kisagotami ======
 +<div chapter>
 +<div rightalign><span notetag #fnt-6>([[#fn-6|6]])</span></div>
 +<span anchor #s-dhp-287></span>
 +
 +Während im Jetavanna-Kloster verweilend, sprach der Buddha Vers ([[#dhp-287|287]]) dieses Buches, im Bezug auf Kisagotami, the daughter of a rich man from Savatthi.
 +
 +Kisagotami came to the Buddha as she was stricken with grief due to the death of her only son. To her the Buddha said, "//Kisagotami, you think you are the only one who has lost a son. Death comes to all beings; before their desires are satiated Death takes them away.//"
 +
 +
 +
 +Dann sprach der Buddha, wie folgend, in Versen:
 +
 +<div verse>
 +__//Vers 287//__ The man who dotes on his children and his herds of cattle, whose mind longs for and is attached to sensual pleasures, is carried away by Death even as a sleeping village is swept away by a great flood. 
 +</div>
 +
 +At the end of the discourse Kisagotami attained Sotapatti Fruition.
 +</div>
 +
 +====== Die Geschichte von Patacara ======
 +<div chapter>
 +<div rightalign><span notetag #fnt-7>([[#fn-7|7]])</span></div>
 +<span anchor #s-dhp-288-289></span>
 +
 +Während im Jetavanna-Kloster verweilend, sprach der Buddha Verss ([[#dhp-288|288]]) and ([[#dhp-289|289]]) dieses Buches, im Bezug auf Patacara, the daughter of a rich man from Savatthi.
 +
 +As Patacara had lost her husband and her two sons, as well as her parents and three brothers almost at the same time, she was driven to near insanity. When she approached the Buddha, he said to her, "//Patacara, sons and daughters cannot look after you; so even if they are alive they do not exist for you. The wise man observes morality (sila) and clears (the obstacles to) the Path leading to Nibbana.//"
 +
 +Dann sprach der Buddha, wie folgend, in Versen:
 +
 +<div verse>
 +__//Vers 288//__ Not sons, nor parents, nor close relatives can protect one assailed by Death; indeed, neither kith nor kin can give protection.
 +
 +__//Vers 289//__ Knowing this, the wise man restrained by morality should quickly clear (the obstacles to) the Path leading to Nibbana.
 +</div>
 +</div>
 +
 +<div chapter>
 +
 +<div alphalist>
 +<span hlist> [[dhp.19.bpit|**←** Voriges Kapitel]] | [[dhp.21.bpit|Nächstes Kapitel **→**]] </span>
 +
 +</div>
 +</div>
 +
 +====== Anmerkungen ======
 +<div notes>
 +<span anchor #notes></span>
 +
 +<dl>
 +
 +  ? <span fn #fn-1>[[#fnt-1|1]]</span>.
 +  :: //atthangiko//: //Ariya Atthangika Magga//, or the Noble Path of Eight Constituents. This is the Path pointed out by the Buddha for liberation from the round of existences. The Eight Constituents are: right view, right thinking, right speech, right action, right living, right effort, right mindfulness and right concentration.
 +
 +  ? <span fn #fn-2>[[#fnt-2|2]]</span>.
 +  :: //caturo pada//: //Cattari Ariyasaccani//, or the Four Noble Truths. These are the four Truths upon which the whole doctrine of the Buddha is based. They are: (a) the Noble Truth of Dukkha; (b) the Noble Truth of the Cause of Dukkha, i.e., craving; (c) the Noble Truth of the Cessation of Dukkha; and (d) the Noble Truth of the Path leading to the Cessation of Dukkha. (N.B. Dukkha, in this context, means the five aggregates of attachment or //Pancupadanakkhandha//).
 +
 +  ? <span fn #fn-3>[[#fnt-3|3]]</span>.
 +  :: //dhamma//: both conditioned and unconditioned things.
 +
 +  ? <span fn #fn-4>[[#fnt-4|4]]</span>.
 +  :: //panna//: Insight-wisdom (//Vipassana panna//).
 +
 +  ? <span fn #fn-5>[[#fnt-5|5]]</span>.
 +  :: //santimaggam//: the Path that leads to //Nibbana//, i.e. the Path with Eight Constituents.
 +
 +  ? <span fn #fn-6>[[#fnt-6|6]]</span>.
 +  :: This story has been given in [[dhp.08.bpit#s-dhp-114|Vers 114, Kapitel VIII - Geschichte Nr. 13]].
 +
 +  ? <span fn #fn-7>[[#fnt-7|7]]</span>.
 +  :: This story has been given in [[dhp.08.bpit#s-dhp-113|Vers 113, Kapitel VIII - Geschichte Nr. 12]].
 +
 +  ? <span fn #fn-8>[[#fnt-8|7]]</span>.
 +  :: Anmerkung des Übersetzers: Anmerkung des Übersetzers: im Englischen wird hier mit "Meditation" übersetzt, jedoch ist mit //yoga//, "sich unter ein Joch stellen, binden", wohl eher der gesamte Umfang des eigentlichen Trainings gemeint, und wird auch als "(wahrlich) unternehmen" übersetzt.
 +
 +</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: sj, 12. August 2017 <!--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): "Maggavagga" (Dhp XX), 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.20.bpit.html|http://www.zugangzureinsicht.org/html/tipitaka/kn/dhp/dhp.20.bpit.html]] . 
 + Zitat entnommen am: 
 +"date"</div>
 +
 +<div #f_alt-formats>****</div>
 +
 +</div>
 +</div>
 +</div>
 +
 +----
 +
 +<div #f_toenail>[[de:help|Hilfe]] | [[de:faq#whatis|Über]] | [[de:faq#contact|Kontakt]] | [[de:dhamma-dana|Umfang der Dhamma-Gabe]] | [[de:cowork|Mitwirken]]\\ Anumodana puñña kusala!</div>
de/tipitaka/sut/kn/dhp/dhp.20.bpit.txt · Zuletzt geändert: 2022/03/24 13:27 von Johann

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