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+ | |||
+ | ====== Pakinnakavagga ====== | ||
+ | <span hide> | ||
+ | |||
+ | Summary: | ||
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+ | <div # | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div navigation></ | ||
+ | |||
+ | </ | ||
+ | |||
+ | <span # | ||
+ | |||
+ | <div alphalist> | ||
+ | <span hlist> [[dhp.20.bpit|**←** Voriges Kapitel]] | [[dhp.22.bpit|Nächstes Kapitel **→**]] </ | ||
+ | |||
+ | </ | ||
+ | |||
+ | ===== Attanopubbakamma Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Mattāsukhapariccāgā , | ||
+ | passe ce vipulaṃ sukhaṃ; | ||
+ | Caje mattāsukhaṃ dhīro, | ||
+ | sampassaṃ vipulaṃ sukhaṃ< | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Kukkutandakhadika Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Paradukkhūpadhānena, | ||
+ | attano sukhamicchati; | ||
+ | Verasaṃsaggasaṃsaṭṭho, | ||
+ | verā so na parimuccati. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Bhaddiyanam bhikkhunam Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Yañhi kiccaṃ apaviddhaṃ, | ||
+ | akiccaṃ pana kayirati; | ||
+ | Unnaḷānaṃ pamattānaṃ, | ||
+ | tesaṃ vaḍḍhanti āsavā. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Bhaddiyanam bhikkhunam Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Yesañca susamāraddhā, | ||
+ | niccaṃ kāyagatā sati; | ||
+ | Akiccaṃ te na sevanti, | ||
+ | kicce sātaccakārino; | ||
+ | Satānaṃ sampajānānaṃ, | ||
+ | atthaṃ gacchanti āsavā. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Lakundaka Bhaddiya Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Mātaraṃ pitaraṃ hantvā, | ||
+ | rājāno dve ca khattiye; | ||
+ | Raṭṭhaṃ sānucaraṃ hantvā, | ||
+ | anīgho yāti< | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Lakundaka Bhaddiya Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Mātaraṃ pitaraṃ hantvā, | ||
+ | rājāno dve ca sotthiye; | ||
+ | Veyagghapañcamaṃ< | ||
+ | anīgho yāti brāhmaṇo. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Darusakatikaputta Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Suppabuddhaṃ pabujjhanti, | ||
+ | sadā gotamasāvakā; | ||
+ | Yesaṃ divā ca ratto ca, | ||
+ | niccaṃ buddhagatā sati. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Darusakatikaputta Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Suppabuddhaṃ pabujjhanti, | ||
+ | sadā gotamasāvakā; | ||
+ | Yesaṃ divā ca ratto ca, | ||
+ | niccaṃ dhammagatā sati. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Darusakatikaputta Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Suppabuddhaṃ pabujjhanti, | ||
+ | sadā gotamasāvakā; | ||
+ | Yesaṃ divā ca ratto ca, | ||
+ | niccaṃ saṅghagatā sati. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Darusakatikaputta Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Suppabuddhaṃ pabujjhanti, | ||
+ | sadā gotamasāvakā; | ||
+ | Yesaṃ divā ca ratto ca, | ||
+ | niccaṃ kāyagatā sati. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Darusakatikaputta Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Suppabuddhaṃ pabujjhanti, | ||
+ | sadā gotamasāvakā; | ||
+ | Yesaṃ divā ca ratto ca, | ||
+ | ahiṃsāya rato mano. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Darusakatikaputta Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Suppabuddhaṃ pabujjhanti, | ||
+ | sadā gotamasāvakā; | ||
+ | Yesaṃ divā ca ratto ca, | ||
+ | bhāvanāya rato mano. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | |||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Vajjiputtakabhikkhu Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Duppabbajjaṃ durabhiramaṃ, | ||
+ | durāvāsā gharā dukhā; | ||
+ | Dukkhosamānasaṃvāso, | ||
+ | dukkhānupatitaddhagū; | ||
+ | Tasmā na caddhagū siyā, | ||
+ | na ca dukkhānupatito siyā. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Cittagahapati Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Saddho sīlena sampanno, | ||
+ | yasobhogasamappito; | ||
+ | Yaṃ yaṃ padesaṃ bhajati, | ||
+ | tattha tattheva pūjito. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Culasubhadda Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Dūre santo pakāsenti, | ||
+ | himavantova pabbato; | ||
+ | Asantettha na dissanti, | ||
+ | rattiṃ khittā yathā sarā. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | ===== Ekaviharitthera Vatthu ===== | ||
+ | |||
+ | <div freeverse> | ||
+ | Ekāsanaṃ ekaseyyaṃ, | ||
+ | eko caramatandito; | ||
+ | Eko damayamattānaṃ, | ||
+ | vanante ramito siyā. | ||
+ | </ | ||
+ | ]!</ | ||
+ | |||
+ | <div verse> | ||
+ | |||
+ | <span anchor # | ||
+ | < | ||
+ | </ | ||
+ | |||
+ | <div chapter> | ||
+ | |||
+ | <div alphalist> | ||
+ | <span hlist> [[dhp.20.bpit|**←** Voriges Kapitel]] | [[dhp.22.bpit|Nächstes Kapitel **→**]] </ | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ====== The Story of the Buddha' | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing at the Jetavana monastery, the Buddha uttered Verse ([[# | ||
+ | |||
+ | Once, a famine broke out in Vesali. It began with a serious drought. Because of drought, there was almost a total failure of crops and many people died of starvation. This was followed by an epidemic of diseases and as people could hardly cope with the disposal of the corpses there was a lot of stench in the air. This stench attracted the ogres. The people of Vesali were facing the dangers of destruction by famine, disease and also by the ogres. In their grief and sorrow they tried to look for a refuge. They thought of going for help from various sources but finally, they decided to invite the Buddha. So a mission headed by Mahali, the Licchavi prince, and the son of the chief brahmin were sent to King Bimbisara to request the Buddha to pay a visit to Vesali and help them in their distress. The Buddha knew that this visit would be of much benefit to many people, so he consented to go to Vesali. | ||
+ | |||
+ | Accordingly, | ||
+ | |||
+ | As soon as the Buddha reached the other bank of the river heavy rains fell in torrents, thus cleansing up Vesali. The Buddha was put up in the rest-house which was specially prepared for him in the central part of the city. Sakka, king of the devas, came with his followers to pay obeisance to the Buddha, and the ogres fled. That same evening the Buddha delivered the Ratana Sutta and asked the Venerable Ananda to go round between the threefold walls of the city with the Licchavi princes and recite it. The Venerable Ananda did as he was told. As the protective verses (parittas) were being recited, many of those who were sick recovered and followed the Venerable Ananda to the presence of the Buddha. The Buddha delivered the same Sutta and repeated it for seven days. At the end of the seven days, everything was back to normal in Vesali. The Licchavi princes and the people of Vesali were very much relieved and were overjoyed. They were also very grateful to the Buddha. They paid obeisance to the Buddha and made offerings to him on a grand and lavish scale. They also accompanied the Buddha on his return journey until they came to the bank of the Ganga at the end of three days. | ||
+ | |||
+ | On arrival at the river bank, King Bimbisara was waiting for the Buddha; so also were the devas and the brahmas and the king of the Nagas with their respective entourage. All of them paid obeisance and made offerings to the Buddha. The devas and the brahmas paid homage with umbrellas, flowers, etc., and sang in praise of the Buddha. The Nagas had come with barges made of gold, silver and rubies to invite the Buddha to the realm of the Nagas; they had also strewn the surface of the water with five hundred kinds of lotuses. This was one of the three occasions in the life of the Buddha when human beings, devas and brahmas came together to pay homage to the Buddha. The first occasion was when the Buddha manifested his power and glory by the miracle of the pairs, emitting rays of light and sprays of water; and the second was on his return from the Tavatimsa deva world after expounding the Abhidhamma. | ||
+ | |||
+ | The Buddha, wishing to honour the Nagas, then paid a visit to the realm of the Nagas accompanied by the bhikkhus. The Buddha and his entourage went in the five hundred barges brought by the Nagas. After his visit to the realm of the Nagas, the Buddha returned to Rajagaha accompanied by King Bimbisara. They arrived at Rajagaha on the fifth day. Two days after their arrival at Rajagaha, while the bhikkhus were talking about the amazing grandeur and glory of the trip to and from Vesali, the Buddha arrived on the scene. On learning the subject of their talk, the Buddha said to them, "// | ||
+ | |||
+ | Once there was a brahmin named Sankha who lived in the city of Taxila. He had a son named Susima. When Susima was sixteen years old, he was sent by his father to another brahmin to study astrology. His teacher taught him all that should be learnt, but Susima was not fully satisfied. So, his teacher directed him to approach the paccekabuddhas who were then staying in Isipatana. Susima went to Isipatana, but the paccekabuddhas told him that he must first become a bhikkhu. Thus, he became a bhikkhu, and was instructed how to conduct himself as a bhikkhu. Susima diligently practised meditation and he soon comprehended the Four Noble Truths, acquired Bodhi nana, and became a paccekabuddha himself. But as a result of his previous kamma Susima did not live long; he realized parinibbana soon afterwards. | ||
+ | |||
+ | Sankha, the father of Susima, came in search of his son, but when he arrived he only found the stupa where the relics of his son were enshrined. The brahmin felt very much distressed at the loss of his son. He proceeded to clean up the precincts of the stupa, by clearing away grass and weeds; then he covered up the ground with sand and sprinkled it with water. Next, he went into the nearby woods for some wild flowers and stuck them on the wet ground. In that way, he offered his services and paid respect to the paccekabuddha who was once his son. It was because of that good deed done in that previous existence of his that the Buddha gained such benefits, that he was showered with such lavish offerings, that he was shown such deep reverence and great devotion on that particular occasion. | ||
+ | |||
+ | Then the Buddha spoke in verse as follows: | ||
+ | |||
+ | <div verse> | ||
+ | __//Verse 290//__ If by giving up small pleasures great happiness is to be found, the wise should give up small pleasures seeing (the prospect of) great happiness. | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ====== The Story of the Woman Who Ate up the Eggs of a Hen ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing at the Jetavana monastery, the Buddha uttered Verse ([[# | ||
+ | |||
+ | Once, there lived a woman in a village near Savatthi. She had a hen in her house; every time the hen laid an egg she would eat it up. The hen was very much hurt and angry and made a vow to have vengeance on the woman and made a wish that it should be reborn as some being that would be in a position to kill the offspring of that woman. The hen's wish was fulfilled as it was reborn as a cat and the woman was reborn as a hen in the same house. The cat ate up the eggs of the hen. In their next existence the hen became a leopard and the cat became a deer. The leopard ate up the deer as well as its offspring. Thus, the feud continued for five hundred existences of the two beings. At the time of the Buddha one of them was born as a woman and the other an ogress. | ||
+ | |||
+ | On one occasion, the woman was returning from the house of her parents to her own house near Savatthi. Her husband and her young son were also with her. While they were resting near a pond at the roadside, her husband went to have a bath in the pond. At that moment the woman saw the ogress and recognized her as her old enemy. Taking her child she fled from the ogress straight to the Jetavana monastery where the Buddha was expounding the Dhamma and put her child at the feet of the Buddha. The ogress who was in hot pursuit of the woman also came to the door of the monastery, but the guardian spirit of the gate did not permit her to enter. The Buddha, seeing her, sent the Venerable Ananda to bring the ogress to his presence. When the ogress arrived, the Buddha reprimanded both the woman and the ogress for the long chain of feud between them. He also added, "//If you two had not come to me today, your feud would have continued endlessly. Enmity cannot be appeased by enmity; it can only be appeased by loving-kindness.//" | ||
+ | |||
+ | Then the Buddha spoke in verse as follows: | ||
+ | |||
+ | <div verse> | ||
+ | __//Verse 291//__ He who seeks his own happiness by inflicting pain on others, being entangled by bonds of enmity, cannot be free from enmity. | ||
+ | </ | ||
+ | |||
+ | At the end of the discourse the ogress took refuge in the three Gems, viz., the Buddha, the Dhamma and the Samgha, and the woman attained Sotapatti Fruition. | ||
+ | </ | ||
+ | |||
+ | ====== The Story of the Baddiya Bhikkhus ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing near the town of Baddiya, the Buddha uttered Verses ([[# | ||
+ | |||
+ | Once, some bhikkhus who were staying in Baddiya made some ornate slippers out of some kinds of reeds and grasses. When the Buddha was told about this he said, "// | ||
+ | |||
+ | Then the Buddha spoke in verse as follows: | ||
+ | |||
+ | <div verse> | ||
+ | __//Verse 292//__ In those who leave undone what should indeed be done but do what should not be done, who are conceited and unmindful, moral intoxicants increase. | ||
+ | |||
+ | __//Verse 293//__ In those who always make a good effort in meditating on the body, who do not do what should not be done but always do what should be done, who are also mindful and endowed with clear comprehension, | ||
+ | </ | ||
+ | |||
+ | At the end of the discourse, those bhikkhus attained arahatship. | ||
+ | </ | ||
+ | |||
+ | ====== The Story of Thera Bhaddiya, the Short One ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing at the Jetavana monastery, the Buddha uttered Verses ([[# | ||
+ | |||
+ | On one occasion, some bhikkhus came to visit and pay homage to the Buddha at the Jetavana monastery. While they were with the Buddha, Lakundaka Bhaddiya happened to pass by not far from them. The Buddha called their attention to the short thera and said to them, "// | ||
+ | |||
+ | In the above statement, the Buddha was referring to an arahat, who had eradicated craving, conceit, wrong beliefs, and attachment to sense bases and sense objects. The Buddha had made the statement by means of metaphors. Thus, the terms ' | ||
+ | |||
+ | Then the Buddha spoke in verse as follows: | ||
+ | |||
+ | <div verse> | ||
+ | __//Verse 294//__ Having killed mother (i.e., Craving), father (i.e., Conceit), and the two kings (i.e., Eternity-belief and Annihilation-belief), | ||
+ | |||
+ | __//Verse 295//__ Having killed mother, father, the two brahmin kings and having destroyed the hindrances of which the fifth (i.e., doubt) is like a tiger-infested journey, the brahmana (i.e., the arahat) goes free from dukkha. | ||
+ | </ | ||
+ | |||
+ | At the end of the discourse the visiting bhikkhus attained arahatship. | ||
+ | </ | ||
+ | |||
+ | ====== The Story of a Wood-Cutter' | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing at the Jetavana monastery, the Buddha uttered Verses ([[# | ||
+ | |||
+ | Once in Rajagaha, a wood-cutter went into the woods with his son to cut some firewood. On their return home in the evening, they stopped near a cemetery to have their meal. They also took off the yoke from the two oxen to enable them to graze nearby; but the two oxen went away without being noticed by them. As soon as they discovered that the oxen were missing, the wood-cutter went to look for them, leaving his son with the cart of firewood. The father entered the town, looking for his oxen. When he returned to his son it was getting late and the city-gate was closed. Therefore, the young boy had to spend the night alone underneath his cart. | ||
+ | |||
+ | The wood-cutter' | ||
+ | |||
+ | In the morning, the king's men discovered that the royal food-tray was missing and they were very upset and very much frightened. The king found the message left by the ogre and directed his men where to look for it. The king's men found the royal food-tray among the firewood in the cart. They also found the boy who was still sleeping underneath the cart. When questioned, the boy answered that his parents came to feed him in the night and that he went to sleep contentedly and without fear after taking his food. The boy knew only that much and nothing more. The king sent for the parents of the boy, and took the boy and his parents to the Buddha. The king, by that time, had heard that the boy was always mindful of the unique qualities of the Buddha and also that he had cried out "Namo Buddhassa", | ||
+ | |||
+ | The king asked the Buddha, "Is mindfulness of the unique qualities of the Buddha, the only dhamma that gives one protection against evil and danger, or is mindfulness of the unique qualities of the Dhamma equally potent and powerful?" | ||
+ | |||
+ | Then the Buddha spoke in verse as follows: | ||
+ | |||
+ | <div verse> | ||
+ | __//Verse 296//__ Fully alert and ever vigilant are Gotama Buddha' | ||
+ | |||
+ | __//Verse 297//__ Fully alert and ever vigilant are Gotama Buddha' | ||
+ | |||
+ | __//Verse 298//__ Fully alert and ever vigilant are Gotama Buddha' | ||
+ | |||
+ | __//Verse 299//__ Fully alert and ever vigilant are Gotama Buddha' | ||
+ | |||
+ | __//Verse 300//__ Fully alert and ever vigilant are Gotama Buddha' | ||
+ | |||
+ | __//Verse 301//__ Fully alert and ever vigilant are Gotama Buddha' | ||
+ | |||
+ | </ | ||
+ | |||
+ | At the end of the discourse the boy and his parents attained Sotapatti Fruition. Later they joined the Order and eventually they became arahats. | ||
+ | </ | ||
+ | |||
+ | ====== The Story of the Bhikkhu from the Country of the Vajjis ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing at the Veluvana monastery, the Buddha uttered Verse ([[# | ||
+ | |||
+ | On the night of the full moon day of Kattika, the people of Vesali celebrated the festival of the constellations (Nakkhatta) on a grand scale. The whole city was lit up, and there was much merry-making with singing, dancing, etc. As he looked towards the city, standing alone in the monastery, the bhikkhu felt lonely and dissatisfied with his lot. Softly, he murmured to himself, "There can be no one whose lot is worse than mine". At that instant, the spirit guarding the woods appeared to him, and said, "those beings in niraya envy the lot of the beings in the deva world; so also, people envy the lot of those who live alone in the woods." | ||
+ | |||
+ | Early in the morning the next day, the bhikkhu went to the Buddha and reported the matter to him. In reply, the Buddha told him about the hardships in the life of all beings. | ||
+ | |||
+ | Then the Buddha spoke in verse as follows: | ||
+ | |||
+ | <div verse> | ||
+ | __//Verse 302//__ It is hard to become a bhikkhu; it is hard to be happy in the practice of a bhikkhu. The hard life of a householder is painful; to live with those of a different temperament is painful. A traveller in samsara is continually subject to dukkha; therefore, do not be a traveller in samsara; do not be the one to be subject to dukkha again and again. | ||
+ | </ | ||
+ | |||
+ | At the end of the discourse the bhikkhu attained arahatship. | ||
+ | </ | ||
+ | |||
+ | ====== The Story of Citta, the Householder ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing at the Jetavana monastery, the Buddha uttered Verse ([[# | ||
+ | |||
+ | Citta, after hearing the Dhamma expounded by the Venerable Sariputta, attained Anagami Magga and Phala. One day, Citta loaded five hundred carts with food and other offerings for the Buddha and his disciples, and left for Savatthi, accompanied by three thousand followers. They travelled at the rate of one yojana a day and reached Savatthi at the end of a month. Then Citta went ahead with five hundred of his companions to the Jetavana monastery. While he was paying obeisance to the Buddha, masses of flowers dropped miraculously from above like showers of rain. Citta stayed at the monastery for one whole month, offering alms-food to the Buddha and the bhikkhus and also feeding his own party of three thousand. All this time, the devas were replenishing his stock of food and other offerings. | ||
+ | |||
+ | On the eve of his return journey, Citta put all the things he had brought with him in the rooms of the monastery as offerings to the Buddha. The devas then filled up the empty carts with various items of priceless things. The Venerable Ananda, seeing how Citta' | ||
+ | |||
+ | Then the Buddha spoke in verse as follows: | ||
+ | |||
+ | <div verse> | ||
+ | __//Verse 303//__ He who is full of faith and virtue, who also possesses fame and fortune, is held in reverence wherever he goes. | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ====== The Story of Culasubhadda ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing at the Jetavana monastery, the Buddha uttered Verse ([[# | ||
+ | |||
+ | Anathapindika and Ugga, the rich man from Ugga, studied under the same teacher when they were both young. Ugga had a son while Anathapindika had a daughter. When their children came of age, Ugga asked for the consent of Anathapindika to the marriage of their two children. So the marriage took place, and Culasubhaddi, | ||
+ | |||
+ | The mother-in-law of Culasubhadda was very anxious to see the Buddha when she was told about him by her daughter-in-law. She even agreed to let Culasubhaddha invite the Buddha for alms-food to their house. So, Culasubhadda prepared food and collected other offerings for the Buddha and his disciples. She then went up to the upper part of the house and looking towards the Jetavana monastery, she made offerings of flowers and incense and contemplate the unique qualities and virtues of the Buddha. She then spoke out her wish, " | ||
+ | |||
+ | At the end of the discourse, Anathapindika, | ||
+ | |||
+ | Anathapindika was puzzled at the reply of the Buddha and said," | ||
+ | |||
+ | Then the Buddha spoke in verse as follows: | ||
+ | |||
+ | <div verse> | ||
+ | __//Verse 304//__ Like the Himalayas, the good are visible even from afar; like arrows shot in the night, the wicked are not seen even though they may be near. | ||
+ | </ | ||
+ | |||
+ | The next day, the Buddha came to the house of Ugga, the father-in-law of Culasubhadda. The Buddha was accompanied by five hundred bhikkhus on this trip; they all came through the air in decorated floats created by the order of Sakka, king of the devas. Seeing the Buddha in his splendour and glory, the parents-in-law of Culasubhadda were very much impressed and they paid homage to the Buddha. Then, for the next seven days, Ugga, and his family gave alms-food and made other offerings to the Buddha and his disciples. | ||
+ | </ | ||
+ | |||
+ | ====== The Story of the Thera Who Stayed Alone ====== | ||
+ | <div chapter> | ||
+ | <span anchor # | ||
+ | |||
+ | While residing at the Jetavana monastery, the Buddha uttered Verse ([[# | ||
+ | |||
+ | Thera Ekavihari did not mix much with other bhikkhus, but usually stayed by himself. All alone, he would sleep or lie down, or stand, or walk. Other bhikkhus thought ill of Ekavihari and told the Buddha about him. But the Buddha did not blame him; instead he said, "Yes, indeed, my son has done well; for, a bhikkhu should stay in solitude and seclusion" | ||
+ | |||
+ | Then the Buddha spoke in verse as follows: | ||
+ | |||
+ | <div verse> | ||
+ | __//Verse 305//__ He who sits alone, lies down alone, walks alone, in diligent practice, and alone tames himself should find delight in living in the forest. | ||
+ | </ | ||
+ | |||
+ | End of Chapter Twenty-One: Miscellaneous | ||
+ | </ | ||
+ | |||
+ | <div chapter> | ||
+ | |||
+ | <div alphalist> | ||
+ | <span hlist> [[dhp.20.bpit|**←** Voriges Kapitel]] | [[dhp.22.bpit|Nächstes Kapitel **→**]] </ | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ====== Notes ====== | ||
+ | <div notes> | ||
+ | <span anchor # | ||
+ | |||
+ | <dl> | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //vipulam sukham//: According to the Commentary, it means the bliss of // | ||
+ | |||
+ | ? <span fn # | ||
+ | :: //anigho yati//: goes unharmed, i.e., liberated from the round of rebirths (// | ||
+ | |||
+ | ? <span fn # | ||
+ | :: // | ||
+ | |||
+ | </dl> | ||
+ | </ | ||
+ | |||
+ | <span # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div showmore> | ||
+ | <div # | ||
+ | <div # | ||
+ | <div # | ||
+ | <div # | ||
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+ | <div # | ||
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+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div f_zzecopy> | ||
+ | |||
+ | </ | ||
+ | |||
+ | <div # | ||
+ | |||
+ | <div # | ||
+ | Zitat entnommen am: | ||
+ | " | ||
+ | |||
+ | <div # | ||
+ | |||
+ | </ | ||
+ | </ | ||
+ | </ | ||
+ | |||
+ | ---- | ||
+ | |||
+ | <div # |