Benutzer-Werkzeuge

Webseiten-Werkzeuge

Sie befinden sich hier: Welcome to sangham.net and an Access to Insight » Willkommen auf sangham.net [deutschsprachige Seiten] » Tipitaka: Der Pali-Kanon » sut » Khuddaka Nikaya: Die Sammlung kurzer Texte » Dhammapada: Der Pfad des Dhamma » Nagavagga
Zuletzt angesehen:
de:tipitaka:sut:kn:dhp:dhp.23.bpit

Unterschiede

Hier werden die Unterschiede zwischen zwei Versionen angezeigt.

Link zu dieser Vergleichsansicht

Beide Seiten der vorigen RevisionVorhergehende Überarbeitung
Nächste Überarbeitung		Vorhergehende Überarbeitung
de:tipitaka:sut:kn:dhp:dhp.23.bpit [2019/08/14 09:11] – content div into span Johannde:tipitaka:sut:kn:dhp:dhp.23.bpit [2022/03/24 13:27] (aktuell) – dl removed Johann
Zeile 1: Zeile 1:
 +<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>
 +
 +====== Nagavagga ======
 +<span hide>Nagavagga</span>
 +
 +Summary: 
 +
 +
 +<div #h_meta>
 +
 +
 +
 +
 +<div #h_tipitakaid>Dhp XXIII <span h_ptsid>PTS: [[:de:tipitaka:sltp:Dhp_utf8#v.320|Dhp 320-333]]</span>
 +
 +</div>
 +
 +<div #h_doctitle>Nagavagga</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>Samana Johann (teilweise)</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.23.than|Thanissaro]] | [[de:tipitaka:sut:kn:dhp:dhp.23.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.22.bpit|⇦ Voriges Kapitel]] | [[dhp.24.bpit|Nächstes Kapitel ⇨]] </span>
 +
 +</div>
 +
 +===== Attadanta Vatthu =====
 +
 +<div freeverse>![<span small>
 +Ahaṃ nāgova saṅgāme, 
 +cāpato patitaṃ saraṃ;
 +Ativākyaṃ titikkhissaṃ, 
 +dussīlo hi bahujjano.
 +</span>
 +]!</div>
 +
 +<div verse>
 +
 +<span anchor #dhp-320>**VERS 320:**</span> As an elephant in battlefield withstands the arrow shot from a bow, so shall I endure abuse. Indeed, many people are without morality.
 +<cite>Geschichte zu  [[#s-dhp-320-322|Dhp 320-322]]</cite>
 +</div>
 +
 +===== Attadanta Vatthu =====
 +
 +<div freeverse>![<span small>
 +Dantaṃ nayanti samitiṃ, 
 +dantaṃ rājābhirūhati;
 +Danto seṭṭho manussesu, 
 +yotivākyaṃ titikkhati.
 +</span>
 +]!</div>
 +
 +<div verse>
 +
 +<span anchor #dhp-321>**VERS 321:**</span> Only the trained (horses and elephants) are led to gatherings of people; the King mounts only the trained (horses and elephants). Noblest among men are the tamed, who endure abuse.
 +<cite>Geschichte zu  [[#s-dhp-320-322|Dhp 320-322]]</cite>
 +</div>
 +
 +===== Attadanta Vatthu =====
 +
 +<div freeverse>![<span small>
 +Varamassatarā dantā, 
 +ājānīyā ca sindhavā;
 +Kuñjarā ca mahānāgā, 
 +attadanto tato varaṃ.
 +</span>
 +]!</div>
 +
 +<div verse>
 +
 +<span anchor #dhp-322>**VERS 322:**</span> Mules, thoroughbred horses, horses from Sindh, and great elephants are noble only when they are trained; but one who has tamed himself (through Magga Insight) is far nobler.
 +<cite>Geschichte zu  [[#s-dhp-320-322|Dhp 320-322]]</cite>
 +</div>
 +
 +===== Hatthacariyapubbaka Bhikkhu Vatthu =====
 +
 +<div freeverse>![<span small>
 +Na hi etehi yānehi, 
 +gaccheyya agataṃ disaṃ;
 +Yathāttanā sudantena, 
 +danto dantena gacchati.
 +</span>
 +]!</div>
 +
 +<div verse>
 +
 +<span anchor #dhp-323>**VERS 323:**</span> Indeed, not by any means of transport (such as elephants and horses) can one go to the place one has never been before (i.e., //Nibbana//); but by thoroughly taming oneself, the tamed one<span notetag #fnt-1>([[#fn-1|1]])</span> can get to that place (i.e., //Nibbana//).
 +<cite>Geschichte zu  [[#s-dhp-323|Dhp 323]]</cite>
 +</div>
 +
 +===== Parijinna Brahmanaputta Vatthu =====
 +
 +<div freeverse>![<span small>
 +Dhanapālo nāma kuñjaro, 
 +kaṭukabhedano dunnivārayo;
 +Baddho kabaḷaṃ na bhuñjati, 
 +sumarati nāgavanassa kuñjaro.
 +</span>
 +]!</div>
 +
 +<div verse>
 +
 +<span anchor #dhp-324>**VERS 324:**</span> The elephant called Dhanapala, in severe must and uncontrollable, being in captivity, eats not a morsel, yearning for his native forest (i.e., longing to look after his parents).
 +<cite>Geschichte zu  [[#s-dhp-324|Dhp 324]]</cite>
 +</div>
 +
 +===== Pasenadikosala Vatthu =====
 +
 +<div freeverse>![<span small>
 +Middhī yadā hoti mahagghaso ca, 
 +niddāyitā samparivattasāyī;
 +Mahāvarāhova nivāpapuṭṭho, 
 +punappunaṃ gabbhamupeti mando.
 +</span>
 +]!</div>
 +
 +<div verse>
 +
 +<span anchor #dhp-325>**VERS 325:**</span> The stupid one who is lazy, gluttonous, and drowsy, who just wallows like a well-fed pig, is subject to repeated rebirths.
 +<cite>Geschichte zu  [[#s-dhp-325|Dhp 325]]</cite>
 +</div>
 +
 +===== Sanusamanera Vatthu =====
 +
 +<div freeverse>![<span small>
 +Idaṃ pure cittamacāri cārikaṃ, 
 +yenicchakaṃ yatthakāmaṃ yathāsukhaṃ;
 +Tadajjahaṃ niggahessāmi yoniso, 
 +hatthippabhinnaṃ viya aṅkusaggaho.
 +</span>
 +]!</div>
 +
 +<div verse>
 +
 +<span anchor #dhp-326>**VERS 326:**</span> In the past, this mind has wandered as it liked, wherever it liked, at its own pleasure. Now I will control my mind wisely, as a mahout with his goad controls an elephant in must.
 +<cite>Geschichte zu  [[#s-dhp-326|Dhp 326]]</cite>
 +</div>
 +
 +===== Paveyyakahatthi Vatthu =====
 +
 +<div freeverse>![<span small>
 +Appamādaratā hotha, 
 +sacittamanurakkhatha;
 +Duggā uddharathattānaṃ, 
 +paṅke sannova kuñjaro.
 +</span>
 +]!</div>
 +
 +<div verse>
 +
 +<span anchor #dhp-327>**VERS 327:**</span> Take delight in mindfulness, guard your mind well. As an elephant stuck in mire pulls itself out, so also, pull yourself out of the mire of moral defilements.
 +<cite>Geschichte zu  [[#s-dhp-327|Dhp 327]]</cite>
 +</div>
 +
 +===== Sambahulabhikkhu Vatthu =====
 +
 +<div freeverse>![<span small>
 +Sace labhetha nipakaṃ sahāyaṃ, 
 +saddhiṃ caraṃ sādhuvihāridhīraṃ;
 +Abhibhuyya sabbāni parissayāni, 
 +careyya tenattamano satīmā.
 +</span>
 +]!</div>
 +
 +<div verse>
 +
 +<span anchor #dhp-328>**VERS 328:**</span> If one finds a sagacious friend, who is a virtuous and steadfast companion, one should live with him joyfully and mindfully, overcoming all dangers.
 +<cite>Geschichte zu  [[#s-dhp-328-330|Dhp 328-330]]</cite>
 +</div>
 +
 +===== Sambahulabhikkhu Vatthu =====
 +
 +<div freeverse>![<span small>
 +No ce labhetha nipakaṃ sahāyaṃ, 
 +saddhiṃ caraṃ sādhuvihāridhīraṃ;
 +Rājāva raṭṭhaṃ vijitaṃ pahāya, 
 +eko care mātaṅgaraññeva nāgo.
 +</span>
 +]!</div>
 +
 +<div verse>
 +
 +<span anchor #dhp-329>**VERS 329:**</span> If one cannot find a sagacious friend, who is a virtuous and steadfast companion, one should live alone like the king who gave up and left the country he had won, and like the elephant Matanga roaming alone in the forest.
 +<cite>Geschichte zu  [[#s-dhp-328-330|Dhp 328-330]]</cite>
 +</div>
 +
 +===== Sambahulabhikkhu Vatthu =====
 +
 +<div freeverse>![<span small>
 +Ekassa caritaṃ seyyo, 
 +natthi bāle sahāyatā;
 +Eko care na ca pāpāni kayirā, 
 +appossukko mātaṅgaraññeva nāgo.
 +</span>
 +]!</div>
 +
 +<div verse>
 +
 +<span anchor #dhp-330>**VERS 330:**</span> It is better to live alone; there is no fellowship with a fool. So one should live alone, do no evil, and be carefree like the elephant Matanga roaming alone in the forest.
 +<cite>Geschichte zu  [[#s-dhp-328-330|Dhp 328-330]]</cite>
 +</div>
 +
 +</div>
 +
 +===== Mara Vatthu =====
 +
 +<span #h_content></span>
 +
 +<div freeverse>![<span small>
 +Atthamhi jātamhi sukhā sahāyā, 
 +tuṭṭhī sukhā yā itarītarena;
 +Puññaṃ sukhaṃ jīvitasaṅkhayamhi, 
 +sabbassa dukkhassa sukhaṃ pahānaṃ.
 +</span>
 +]!</div>
 +
 +<div verse>
 +
 +<span anchor #dhp-331>**VERS 331:**</span> Es ist gut Freunde zu haben, wenn Mangel aufkommt; es ist gut mit allem was verfügbar ist zufrieden zu sein; es ist gut Verdienste (gemacht) zu haben, wenn das Leben dem Ende zu geht; es ist gut von Dukkha befreit zu sein.
 +<cite>Geschichte zu [[#s-dhp-331-333|Dhp 331-333]]</cite>
 +</div>
 +
 +===== Mara Vatthu =====
 +
 +<div freeverse>![<span small>
 +Sukhā matteyyatā loke, 
 +atho petteyyatā sukhā;
 +Sukhā sāmaññatā loke, 
 +atho brahmaññatā sukhā.
 +</span>
 +]!</div>
 +
 +<div verse>
 +
 +<span anchor #dhp-332>**VERS 332:**</span> In dieser Welt ist es gut pflichterfüllend gegenüber der eigenen Mutter zu sein; auch ist es gut pflichterfüllend gegenüber dem eigenen Vater zu sein. In dieser Welt ist es gut Samanas<span notetag #fnt-2>([[#fn-2|2]])</span>zur Seite zu stehen; auch ist es gut Brahmanen zur Seite zu stehen.<span notetag #fnt-3>([[#fn-3|3]])</span>.
 +<cite>Geschichte zu [[#s-dhp-331-333|Dhp 331-333]]</cite>
 +</div>
 +
 +===== Mara Vatthu =====
 +
 +<div freeverse>![<span small>
 +Sukhaṃ yāva jarā sīlaṃ, 
 +sukhā saddhā patiṭṭhitā;
 +Sukho paññāya paṭilābho, 
 +pāpānaṃ akaraṇaṃ sukhaṃ.
 +</span>
 +]!</div>
 +
 +<div verse>
 +
 +<span anchor #dhp-333>**VERS 333:**</span> Es ist gut Tugend bis ins hohe Alter zu haben, es ist gut unerschütterliches Vertrauen zu haben, es ist gut Weisheit zu erlangen, es ist gut nichts Schlechtes zu tun.
 +<cite>Geschichte zu [[#s-dhp-331-333|Dhp 331-333]]</cite>
 +</div>
 +
 +</div>
 +
 +<span #h_content_untranslated></span>
 +
 +<div chapter>
 +
 +<div alphalist>
 +<span hlist> [[dhp.22.bpit|⇦ Voriges Kapitel]] | [[dhp.24.bpit|Nächstes Kapitel ⇨]] </span>
 +
 +</div>
 +</div>
 +
 +====== Attadanta Vatthu ======
 +<div chapter>
 +<span anchor #s-dhp-320-322></span>
 +
 +While residing at the Ghositarama monastery, the Buddha uttered Verses ([[#dhp-320|320]]), ([[#dhp-321|321]]) and ([[#dhp-322|322]]) of this book, with reference to the patience and endurance manifested by himself when abused by the hirelings of Magandiya, one of the three queens of King Udena.
 +
 +Once, the father of Magandiya, being very much impressed by the personality and looks of the Buddha, had offered his very beautiful daughter in marriage to Gotama Buddha. But the Buddha refused his offer and said that he did not like to touch such a thing which was full of filth and excreta, even with his feet. On hearing this remark both Magandiya's father and mother discerning the truth of the remark attained Anagami Fruition. Magandiya, however, regarded the Buddha as her arch enemy and was bent on having her revenge on him.
 +
 +Later, she became one of the three queens of King Udena. When Magandiya heard that the Buddha had come to Kosambi, she hired some citizens and their servants to abuse the Buddha when he entered the city on an alms-round. Those hirelings followed the Buddha and abused him using such abusive words as 'thief, fool, camel, donkey, one bound for niraya'. Hearing those abusive words, the Venerable Ananda pleaded with the Buddha to leave the town and go to another place. But the Buddha refused and said, "//In another town also we might be abused and it is not feasible to move out every time one is abused. It is better to solve a problem in the place where it arises. I am like an elephant in a battlefield; like an elephant who withstands the arrows that come from all quarters, I also will bear patiently the abuses that come from people without morality.//"
 +
 +Dann sprach der Buddha folgenden Vers:
 +
 +<div verse>
 +__//Vers  320//__ As an elephant in battlefield withstands the arrow shot from a bow, so shall I endure abuse. Indeed, many people are without morality.
 +
 +__//Vers  321//__ Only the trained (horses and elephants) are led to gatherings of people; the King mounts only the trained (horses and elephants). Noblest among men are the tamed, who endure abuse.
 +
 +__//Vers  322//__ Mules, thoroughbred horses, horses from Sindh, and great elephants are noble only when they are trained; but one who has tamed himself (through Magga Insight) is far nobler.
 +</div>
 +
 +At the end of the discourse, those who had abused the Buddha realized their mistake and came to respect him; some of them attained Sotapatti Fruition.
 +</div>
 +
 +====== Die Geschichte von the Bhikkhu Who Had Been a Trainer of Elephants ======
 +<div chapter>
 +<span anchor #s-dhp-323></span>
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verse ([[#dhp-323|323]]) of this book, with reference to a bhikkhu who had previously been an elephant trainer.
 +
 +On one occasion, some bhikkhus saw an elephant trainer and his elephant on the bank of the river Aciravati. As the trainer was finding it difficult to control the elephant, one of the bhikkhus, who was an ex-elephant trainer, told the other bhikkhus how it could be easily handled. The elephant trainer hearing him did as told by the bhikkhu, and the elephant was quickly subdued. Back at the monastery, the bhikkhus related the incident to the Buddha. The Buddha called the ex-elephant trainer bhikkhu to him and said, "//O vain bhikkhu, who is yet far away from Magga and Phala ! You do not gain anything by taming elephants. There is no one who can get to a place where one has never been before (i.e.. Nibbana) by taming elephants; only one who has tamed himself can get there.//"
 +
 +Dann sprach der Buddha folgenden Vers:
 +
 +<div verse>
 +__//Vers  323//__ Indeed, not by any means of transport (such as elephants and horses) can one go to the place one has never been before (i.e., //Nibbana//); but by thoroughly taming oneself, the tamed one can get to that place (i.e., //Nibbana//).
 +</div>
 +</div>
 +
 +====== Die Geschichte von an Old Brahmin ======
 +<div chapter>
 +<span anchor #s-dhp-324></span>
 +
 +While residing at the Veluvana monastery, the Buddha uttered Verse ([[#dhp-324|324]]) of this book, with reference to an old brahmin.
 +
 +Once, there lived in Savatthi an old brahmin who had eight lakhs in cash. He had four sons; when each one of the sons got married, he gave one lakh to him. Thus, he gave away four lakhs. Later, his wife died. His sons came to him and looked after him very well; in fact, they were very loving and affectionate to him. In course of time, somehow they coaxed him to give them the remaining four lakhs. Thus, he was left practically penniless.
 +
 +First, he went to stay with his eldest son. After a few days, the daughter-in-law said to him, "Did you give any extra hundred or thousand to your eldest son? Don't you know the way to the houses of your other sons?" Hearing this, the old brahmin got very angry and he left the eldest son's house for the house of his second son. The same remarks were made by the wife of his second son and the old man went to the house of his third son and finally to the house of his fourth and youngest son. The same thing happened in the houses of all his sons. Thus, the old man became helpless; then, taking a staff and a bowl he went to the Buddha for protection and advice.
 +
 +At the monastery, the brahmin told the Buddha how his sons had treated him and asked for his help. Then the Buddha gave him some verses to memorize and instructed him to recite them wherever there was a large gathering of people. The gist of the verses is this: "My four foolish sons are like ogres. They call me 'father, father', but the words come only out of their mouths and not from their hearts. They are deceitful and scheming. Taking the advice of their wives they have driven me out of their houses. So, now I have got to be begging. Those sons of mine are of less service to me than this staff of mine." When the old brahmin recited these verses, many people in the crowd, hearing him, went wild with rage at his sons and some even threatened to kill them.
 +
 +At this, the sons became frightened and knelt down at the feet of their father and asked for pardon. They also promised that starting from that day they would look after their father properly and would respect, love and honour him. Then, they took their father to their houses; they also warned their wives to look after their father well or else they would be beaten to death. Each of the sons gave a length of cloth and sent every day a food-tray. The brahmin became healthier than before and soon put on some weight. He realized that he had been showered with these benefits on account of the Buddha. So, he went to the Buddha and humbly requested him to accept two food-trays out of the four he was receiving every day from his sons. Then he instructed his sons to send two food-trays to the Buddha.
 +
 +One day, the eldest son invited the Buddha to his house for alms-food. After the meal, the Buddha gave a discourse on the benefits to be gained by looking after one's parents. Then he related to them the story of the elephant called Dhanapala, who looked after his parents. Dhanapala when captured pined for the parents who were left in the forest.
 +
 +Dann sprach der Buddha folgenden Vers:
 +
 +<div verse>
 +__//Vers  324//__ The elephant called Dhanapala, in severe must and uncontrollable, being in captivity, eats not a morsel, yearning for his native forest (i. e., longing to look after his parents).
 +</div>
 +
 +At the end of the discourse, the old brahmin as well as his four sons and their wives attained Sotapatti Fruition.
 +</div>
 +
 +====== Die Geschichte von King Pasenadi of Kosala ======
 +<div chapter>
 +<span anchor #s-dhp-325></span>
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verse ([[#dhp-325|325]]) of this book, with reference to King Pasenadi of Kosala.
 +
 +One day, King Pasenadi of Kosala went to the monastery to pay homage to the Buddha soon after having a heavy meal. The king was in the habit of taking one quarter basketful (half a bushel of) cooked rice and meat curry. While he was in the presence of the Buddha, the king felt so drowsy that he kept on nodding and could hardly keep himself awake. Then he said to the Buddha, "Venerable Sir! I have been in great discomfort since I have taken my meal." To him the Buddha replied, "//Yes, O king! Gluttons do suffer in this manner.//"
 +
 +Dann sprach der Buddha folgenden Vers:
 +
 +<div verse>
 +__//Vers  325//__ The stupid one who is lazy, gluttonous, and drowsy, who just wallows like a well-fed pig, is subject to repeated rebirths.
 +</div>
 +
 +After hearing the discourse the king, having understood the message, gradually lessened the amount of food he took. As a result, he became much more active and alert and therefore also happy.
 +</div>
 +
 +====== Die Geschichte von Samanera Sanu ======
 +<div chapter>
 +<span anchor #s-dhp-326></span>
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verse ([[#dhp-326|326]]) of this book, with reference to a young samanera named Sanu.
 +
 +One day, Samanera Sanu was urged by older bhikkhus to go up on the dais and recite parts of the Pali texts. When he had finished his recitation he solemnly called out, "May the merits gained by me today for reciting these sacred texts be shared by my mother and my father". At that time, the devas and the ogress who had been the mother of the young samanera in a previous existence were listening to his recitation. When they heard his words, the ogress was elated and promptly cried out, "My dear son, how happy I am to share your merit; you have done well, my son. Well done! Well done! (Sadhu! Sadhu!)." On account of Samanera Sanu, the mother ogress came to be very much respected and was given precedence in their assemblies by the devas and other ogres.
 +
 +As the samanera grew older, he wanted to return to the life of a lay man; he went home and asked for his clothes from his mother. His mother did not want him to leave the Order and tried to dissuade him from leaving it, but he was quite firm in his decision. So, his mother promised to give him the clothes after his meal. As his mother was busy cooking his meal, the ogress, who was his mother of a past existence, thought, "If my son Sanu leaves the Order, I shall be put to shame and become a laughing stock among other ogres and devas; I must try and stop him leaving the Order." So, the young samanera was possessed by her; the boy rolled on the floor, muttering in coherently with saliva streaming out of his mouth. The mother got alarmed; neighbours came and tried to appease the spirits. Then, the ogress spoke out "This samanera wants to leave the religious Order and return to the life of a lay man; if he does so he will not be able to escape from dukkha." After saying those words, the ogress left the body of the boy and the boy became normal again.
 +
 +Finding his mother in tears and the neighbours crowding around him, he asked what had happened. His mother told him everything that had happened to him and also explained to him that to return to lay life after leaving it was very foolish; in fact, even though living he would be like a dead person. The samanera then came to realize his mistake. Taking the three robes from his mother, he went back to the monastery and was soon admitted as a bhikkhu.
 +
 +When told about Samanera Sanu, the Buddha wishing to teach him about the restraint of mind said, "//My son, one who does not restrain the mind which wanders about cannot find happiness. So, control your mind as a mahout controls an elephant.//"
 +
 +Dann sprach der Buddha folgenden Vers:
 +
 +<div verse>
 +__//Vers  326//__ In the past, this mind has wandered as it liked, wherever it liked, at its own pleasure. Now I will control my mind wisely, as a mahout with his goad controls an elephant in must. 
 +</div>
 +
 +At the end of the discourse Thera Sanu comprehended the Four Noble Truths and later attained arahatship.
 +</div>
 +
 +====== Die Geschichte von the Elephant Called Paveyyaka ======
 +<div chapter>
 +<span anchor #s-dhp-327></span>
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verse ([[#dhp-327|327]]) of this book, with reference to the elephant, called Paveyyaka.
 +
 +Paveyyaka when young was very strong; in due course, he became old and decrepit. One day, as old Paveyyaka went into a pond he was stuck in the mire and could not get on to the shore. When King Pasenadi of Kosala was told about it, he sent an elephant trainer to help the elephant get out of the mire. The elephant trainer went to the site where the elephant was. There, he made the musicians strike up a martial tune. Hearing the military airs, the elephant felt as if he were in a battlefield; his spirits rose, he pulled himself with all his might, and was soon out of the mire.
 +
 +When the bhikkhus told the Buddha about this he said, "//Bhikkhus! Just as that elephant pulled itself out of the mire, so also, must you all pull yourselves out of the mire of moral defilements.//"
 +
 +Dann sprach der Buddha folgenden Vers:
 +
 +<div verse>
 +__//Vers  327//__ Take delight in mindfulness, guard your mind well. As an elephant stuck in mire pulls itself out, so also, pull yourself out of the mire of moral defilements. 
 +</div>
 +
 +At the end of the discourse the bhikkhus attained arahatship.
 +</div>
 +
 +====== Die Geschichte von a Number of Bhikkhus ======
 +<div chapter>
 +<span anchor #s-dhp-328-330></span>
 +
 +While residing in the Palileyya forest where the elephant Palileyyaka waited on him, the Buddha uttered Verses ([[#dhp-328|328]]), ([[#dhp-329|329]]) and ([[#dhp-330|330]]) of this book, with reference to the bhikkhus from Kosambi.
 +
 +Once, the bhikkhus of Kosambi split into two groups; one group followed the master of Vinaya and the other followed the teacher of the Dhamma. They did not listen even to the Buddha who exhorted them to make peace. So, the Buddha left them and spent the vassa all alone in the forest, where the elephant Palileyyaka waited on him.
 +
 +At the end of the vassa, the Venerable Ananda went into the forest, accompanied by five hundred bhikkhus. Leaving the bhikkhus at some distance, the Venerable Ananda approached the Buddha alone. Then the Buddha told Ananda to call the other bhikkhus. All of them came, paid obeisance to the Buddha and said, "Venerable Sir! You must have had a hard time spending the vassa all alone in this forest."
 +
 +To this, the Buddha replied, "//Bhikkhus, do not say so; the elephant Palileyyaka had been looking after me all this time. He was, indeed, a very good friend, a true friend. If one has such a good friend one should stick to him; but if one cannot find a good friend it is better to stay alone.//"
 +
 +Dann sprach der Buddha folgenden Vers:
 +
 +<div verse>
 +__//Vers  328//__ If one finds a sagacious friend, who is a virtuous and steadfast companion, one should live with him joyfully and mindfully, overcoming all dangers.
 +
 +__//Vers  329//__ If one cannot find a sagacious friend, who is a virtuous and steadfast companion, one should live alone like the king who gave up and left the country he had won, and like the elephant Matanga roaming alone in the forest.
 +
 +__//Vers  330//__ It is better to live alone; there is no fellowship with a fool. So one should live alone, do no evil, and be carefree like the elephant Matanga roaming alone in the forest.
 +</div>
 +</div>
 +
 +</div>
 +
 +<span #h_content></span>
 +
 +====== Die Geschichte über Mara ======
 +<div chapter>
 +<span anchor #s-dhp-331-333></span>
 +
 +Während in einem Kloster nahe den Himalayas verweilend, sprach der Buddha die Verse ([[#dhp-331|331]]), ([[#dhp-332|332]]) und ([[#dhp-333|333]]) dieses Buches, im Bezug auf Mara, der versuchte ihn dazu zu verführen als König zu regieren, aus.
 +
 +Einst, als der Buddha nahe den Himmalayas verweilte, befand er, daß viele Leute von so manchen bösen Königen misshandelt werden. Es kam ihm dann (die Frage) auf, ob es möglich wäre, das jene, die nicht misshandelt werden sollten, von Misshandlungen geschützt werden könnten, und den König gerecht und weise zu machen. Mara wußte, was der Buddha dachte und plante ihn dazu anzustiften als König zu regieren. Ihm antwortete der Buddha: "//Oh böser Mara! Eure Lehren und meine Lehren sind wahrlich unterschiedlich. Und ich werde mit Euch keine Diskussion darüber führen. Diese ist meine Lehre://".
 +
 +Dann sprach der Buddha in Versen folgendes:
 +
 +<div verse>
 +__//Vers  331//__ Es ist gut Freunde zu haben, wenn Mangel aufkommt; es ist gut mit allem was verfügbar ist zufrieden zu sein; es ist gut Verdienste (gemacht) zu haben, wenn das Leben dem Ende zu geht; es ist gut von Dukkha befreit zu sein.
 +
 +__//Vers  332//__ In dieser Welt ist es gut pflichterfüllend gegenüber der eigenen Mutter zu sein; auch ist es gut pflichterfüllend gegenüber dem eigenen Vater zu sein. In dieser Welt ist es gut Samanas zur Seite zu stehen; auch ist es gut Brahmanen zur Seite zu stehen.
 +
 +__//Vers  333//__ Es ist gut Tugend bis ins hohe Alter zu haben, es ist gut unerschütterliches Vertrauen zu haben, es ist gut Weisheit zu erlangen, es ist gut nichts Schlechtes zu tun.
 +</div>
 +
 +Ende von Kapitel Dreiundzwanzig: Der Elefant
 +</div>
 +
 +<div chapter>
 +
 +<div alphalist>
 +<span hlist> [[dhp.22.bpit|⇦ Voriges Kapitel]] | [[dhp.24.bpit|Nächstes Kapitel ⇨]] </span>
 +
 +</div>
 +</div>
 +
 +</div>
 +
 +<span #h_content_untranslated></span>
 +
 +====== Notes ======
 +<div notes>
 +<span anchor #notes></span>
 +
 +  ? <span fn #fn-1>[[#fnt-1|1]]</span>.
 +  :: The tamed one: One, who having first controlled the senses, has later developed //Magga// Insight. (The Commentary)
 +
 +  ? <span fn #fn-2>[[#fnt-2|2]]</span>.
 +  :: //Samana//: Recluses.
 +
 +  ? <span fn #fn-3>[[#fnt-3|3]]</span>.
 +  :: //Brahmana//s: here means Buddhas, paccekabuddhas or arahats. (The Commentary)
 +
 +</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>Übersetzt ins Deutsche: sj, 25. Februar 2017.</div>
 +
 +<div #f_sourceEdition>Letzte Revision: mr, 1. März 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}}]]2014-2017.</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): "Nagavagga" (Dhp XXIII), übersetzt aus dem Pali von Daw Mya Tin (Editorial Committee, Burma Tipitaka Association), ins Deutsche übersetzt von sj, und am 1. März 2017 wiederveröffentlicht von //Zugang zur Einsicht// auf [[http://www.zugangzureinsicht.org/html/tipitaka/kn/dhp/dhp.23.bpit.html|http://www.zugangzureinsicht.org/html/tipitaka/kn/dhp/dhp.23.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>

Seiten-Werkzeuge

Falls nicht anders bezeichnet, ist der Inhalt dieses Wikis unter der folgenden Lizenz veröffentlicht: Various kinds of Dhamma gifts to share and use for good purposes. But not given for any worldly trade and exchange.
Various kinds of Dhamma gifts to share and use for good purposes. But not given for any worldly trade and exchange. Driven by DokuWiki
Imprint