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de:tipitaka:sut:kn:dhp:dhp.24.bpit [2019/09/03 09:42]
Johann div at end removed
de:tipitaka:sut:kn:dhp:dhp.24.bpit [2019/10/30 13:23] (aktuell)
Johann Title Changed
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>​
 +
 +====== Tanhavagga ======
 +<span hide>​Tanhavagga</​span>​
 +
 +Summary: ​
 +
 +
 +<div #h_meta>
 +
 +
 +
 +
 +<div #​h_tipitakaid>​Dhp XXIV <span h_ptsid>​PTS:​ [[:​de:​tipitaka:​sltp:​Dhp_utf8#​v.334|Dhp 334-359]]</​span>​
 +
 +</​div>​
 +
 +<div #​h_doctitle>​Tanhavagga</​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.24.than|Thanissaro]] | [[de:​tipitaka:​sut:​kn:​dhp:​dhp.24.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.23.bpit|**←** Voriges Kapitel]] | [[dhp.25.bpit|Nächstes Kapitel **→**]] </​span>​
 +
 +</​div>​
 +
 +===== Kapilamaccha Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Manujassa pamattacārino,​
 +taṇhā vaḍḍhati māluvā viya;
 +So plavatī hurā huraṃ, ​
 +phalamicchaṃva vanasmi vānaro.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-334>​**VERSE 334:​**</​span>​ In a man who is unmindful craving grows like a creeper. He runs from birth to birth, like a monkey seeking fruits in the forest.
 +<​cite>​Story to [[#​s-dhp-334-337|Dhp 334-337]]</​cite>​
 +</​div>​
 +
 +===== Kapilamaccha Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Yaṃ esā sahate jammī, ​
 +taṇhā loke visattikā;
 +Sokā tassa pavaḍḍhanti, ​
 +abhivaṭṭhaṃva bīraṇaṃ.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-335>​**VERSE 335:​**</​span>​ In this world, sorrow grows in one who is overwhelmed by this vile craving that clings to the senses, just as well-watered birana grass grows luxuriantly.
 +<​cite>​Story to [[#​s-dhp-334-337|Dhp 334-337]]</​cite>​
 +</​div>​
 +
 +===== Kapilamaccha Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Yo cetaṃ sahate jammiṃ, ​
 +taṇhaṃ loke duraccayaṃ;​
 +Sokā tamhā papatanti, ​
 +udabinduva pokkharā.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-336>​**VERSE 336:​**</​span>​ In this world, sorrow falls away from one who overcomes this vile craving that is difficult to get rid of, just as water drops fall away from a lotus leaf.
 +<​cite>​Story to [[#​s-dhp-334-337|Dhp 334-337]]</​cite>​
 +</​div>​
 +
 +===== Kapilamaccha Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Taṃ vo vadāmi bhaddaṃ vo, 
 +yāvantettha samāgatā;
 +Taṇhāya mūlaṃ khaṇatha, ​
 +usīratthova bīraṇaṃ;​
 +Mā vo naḷaṃva sotova, ​
 +māro bhañji punappunaṃ.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-337>​**VERSE 337:​**</​span>​ Therefore, I will deliver this worthy discourse to all of you who have assembled here. Dig up the root of craving just as one who wishes to have the fragrant root digs up the birana grass. Do not let Mara destroy you again and again, as the flood destroys the reed.
 +<​cite>​Story to [[#​s-dhp-334-337|Dhp 334-337]]</​cite>​
 +</​div>​
 +
 +===== Sukarapotika Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Yathāpi mūle anupaddave daḷhe, ​
 +chinnopi rukkho punareva rūhati;
 +Evampi taṇhānusaye anūhate, ​
 +nibbattatī dukkhamidaṃ punappunaṃ.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-338>​**VERSE 338:​**</​span>​ Just as a tree with roots undamaged and firm grows again even though cut down, so also, if latent craving is not rooted out, this dukkha (of birth, ageing and death) arises again and again.
 +<​cite>​Story to [[#​s-dhp-338-343|Dhp 338-343]]</​cite>​
 +</​div>​
 +
 +===== Sukarapotika Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Yassa chattiṃsati sotā, ​
 +manāpasavanā bhusā;
 +Māhā vahanti duddiṭṭhiṃ, ​
 +saṅkappā rāganissitā.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-339>​**VERSE 339:​**</​span>​ That man of wrong views, in whom the thirty-six streams (of craving) that flow towards pleasurable objects are strong, is carried away by his many thoughts connected with passion.
 +<​cite>​Story to [[#​s-dhp-338-343|Dhp 338-343]]</​cite>​
 +</​div>​
 +
 +===== Sukarapotika Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Savanti sabbadhi sotā, ​
 +latā uppajja tiṭṭhati;​
 +Tañca disvā lataṃ jātaṃ, ​
 +mūlaṃ paññāya chindatha.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-340>​**VERSE 340:​**</​span>​ The stream of craving flows towards all sense objects; the creeper of craving arises (at the six sense-doors) and fixes itself (on the six sense objects). Seeing that creeper of craving growing, cut off its roots with Magga Insight.
 +<​cite>​Story to [[#​s-dhp-338-343|Dhp 338-343]]</​cite>​
 +</​div>​
 +
 +===== Sukarapotika Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Saritāni sinehitāni ca, 
 +somanassāni bhavanti jantuno;
 +Te sātasitā sukhesino, ​
 +te ve jātijarūpagā narā.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-341>​**VERSE 341:​**</​span>​ In beings, there flows happiness that is smeared with craving; those beings attached to pleasure and seeking pleasure are, indeed, subject to birth and ageing.
 +<​cite>​Story to [[#​s-dhp-338-343|Dhp 338-343]]</​cite>​
 +</​div>​
 +
 +===== Sukarapotika Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Tasiṇāya purakkhatā pajā, ​
 +parisappanti sasova bandhito;
 +Saṃyojanasaṅgasattakā,​
 +dukkhamupenti punappunaṃ cirāya.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-342>​**VERSE 342:​**</​span>​ People beset with craving are terrified like a hare caught in a snare; held fast by fetters and bonds they undergo dukkha (round of rebirths) again and again, for a long time.
 +<​cite>​Story to [[#​s-dhp-338-343|Dhp 338-343]]</​cite>​
 +</​div>​
 +
 +===== Sukarapotika Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Tasiṇāya purakkhatā pajā, ​
 +parisappanti sasova bandhito;
 +Tasmā tasiṇaṃ vinodaye,
 +ākaṅkhanta virāgamattano.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-343>​**VERSE 343:​**</​span>​ People beset with craving are terrified like a hare caught in a snare. Therefore, One who wishes to free himself from craving should eradicate craving.
 +<​cite>​Story to [[#​s-dhp-338-343|Dhp 338-343]]</​cite>​
 +</​div>​
 +
 +===== Vibbhantabhikkhu Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Yo nibbanatho vanādhimutto, ​
 +vanamutto vanameva dhāvati;
 +Taṃ puggalametha passatha, ​
 +mutto bandhanameva dhāvati.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-344>​**VERSE 344:​**</​span>​ Having left the forest of desire (i.e., the life of a householder),​ he takes to the forest of the practice (i.e., the life of a bhikkhu); but when he is free from the forest of desire he rushes back to that very forest. Come, look at that man who having become free rushes back into that very bondage.
 +<​cite>​Story to [[#​s-dhp-344|Dhp 344]]</​cite>​
 +</​div>​
 +
 +===== Bandhanagara Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Na taṃ daḷhaṃ bandhanamāhu dhīrā, ​
 +yadāyasaṃ dārujapabbajañca;​
 +Sārattarattā maṇikuṇḍalesu, ​
 +puttesu dāresu ca yā apekkhā.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-345>​**VERSE 345:​**</​span>​ The wise do not say that bonds made of iron, of wood, and of hemp are strong bonds; they say that only passionate attachment to and care for gems and jewelry, children and wives are strong bonds...
 +<​cite>​Story to [[#​s-dhp-345-346|Dhp 345-346]]</​cite>​
 +</​div>​
 +
 +===== Bandhanagara Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Etaṃ daḷhaṃ bandhanamāhu dhīrā, ​
 +ohārinaṃ sithilaṃ duppamuñcaṃ;​
 +Etampi chetvāna paribbajanti, ​
 +anapekkhino kāmasukhaṃ pahāya.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-346>​**VERSE 346:​**</​span>​ ...These drag one down (to lower planes of existence) and although they seem yielding are difficult to unfasten. The wise, cutting off this bond (of craving) and resolutely giving up sensual pleasures, renounce the world.
 +<​cite>​Story to [[#​s-dhp-345-346|Dhp 345-346]]</​cite>​
 +</​div>​
 +
 +===== Khematheri Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Ye rāgarattānupatanti sotaṃ, ​
 +sayaṃkataṃ makkaṭakova jālaṃ;
 +Etampi chetvāna vajanti dhīrā, ​
 +anapekkhino sabbadukkhaṃ pahāya.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-347>​**VERSE 347:​**</​span>​ Beings who are infatuated with lust, fall back into the Stream of Craving they have generated, just as a spider does in the web it has spun. The Wise, cutting off the bond of craving, walk on resolutely, leaving, all ills (dukkha) behind.
 +<​cite>​Story to [[#​s-dhp-347|Dhp 347]]</​cite>​
 +</​div>​
 +
 +===== Uggasena Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Muñca pure<​span notetag #​fnt-1>​([[#​fn-1|1]])</​span>​ muñca pacchato<​span notetag #​fnt-2>​([[#​fn-2|2]])</​span>, ​
 +majjhe<​span notetag #​fnt-3>​([[#​fn-3|3]])</​span>​ muñca bhavassa pāragū<​span notetag #​fnt-4>​([[#​fn-4|4]])</​span>;​
 +Sabbattha vimuttamānaso, ​
 +na punaṃ jātijaraṃ upehisi.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-348>​**VERSE 348:​**</​span>​ Give up the past, give up the future, give up the present. Having reached the end of existences, with a mind freed from all (conditioned things), you will not again undergo birth and decay.
 +<​cite>​Story to [[#​s-dhp-348|Dhp 348]]</​cite>​
 +</​div>​
 +
 +===== Culadhanuggaha Pandita Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Vitakkamathitassa jantuno, ​
 +tibbarāgassa subhānupassino;​
 +Bhiyyo taṇhā pavaḍḍhati, ​
 +esa kho daḷhaṃ karoti bandhanaṃ.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-349>​**VERSE 349:​**</​span>​ In a man who is disturbed by (sensual) thoughts, whose passions are strong, and who keeps seeing objects as being pleasant, craving grows more and more. Indeed, he makes his bondage strong.
 +<​cite>​Story to [[#​s-dhp-349-350|Dhp 349-350]]</​cite>​
 +</​div>​
 +
 +===== Culadhanuggaha Pandita Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Vitakkūpasame ca yo rato, 
 +asubhaṃ bhāvayate sadā sato;
 +Esa kho byanti kāhiti, ​
 +esa checchati mārabandhanaṃ.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-350>​**VERSE 350:​**</​span>​ A man who takes delight in calming (sensual) thoughts, who is ever mindful, and meditates on the impurity (of the body, etc.) will certainly get rid (of craving); this man will cut the bond of Mara.
 +<​cite>​Story to [[#​s-dhp-349-350|Dhp 349-350]]</​cite>​
 +</​div>​
 +
 +===== Mara Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Niṭṭhaṅgato asantāsī, ​
 + ​vītataṇho anaṅgaṇo;​
 +Acchindi bhavasallāni, ​
 +antimoyaṃ samussayo.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-351>​**VERSE 351:​**</​span>​ He who has attained arahatship is free from fear, free from craving, and free from moral defilements. He has cut off the thorns of existence (such as lust). This is the last existence<​span notetag #​fnt-6>​([[#​fn-6|6]])</​span>​ (for him).
 +<​cite>​Story to [[#​s-dhp-351-352|Dhp 351-352]]</​cite>​
 +</​div>​
 +
 +===== Mara Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Vītataṇho anādāno, ​
 +niruttipadakovido<​span notetag #​fnt-5>​([[#​fn-5|5]])</​span>;​
 +Akkharānaṃ sannipātaṃ, ​
 +jaññā pubbāparāni ca;
 +Sa ve ‘‘antimasārīro, ​
 +mahāpañño mahāpuriso’’ti vuccati.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-352>​**VERSE 352:​**</​span>​ He who is free from craving and from attachment, who is skilled in the knowledge of the significance of terms, who knows the grouping of letters and their sequence is indeed called "one who has lived his last, a man of great wisdom, a great man."
 +<​cite>​Story to [[#​s-dhp-351-352|Dhp 351-352]]</​cite>​
 +</​div>​
 +
 +===== Upakajivaka Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Sabbābhibhū sabbavidūhamasmi, ​
 +sabbesu dhammesu anūpalitto;​
 +Sabbañjaho taṇhakkhaye vimutto, ​
 +sayaṃ abhiññāya kamuddiseyyaṃ.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-353>​**VERSE 353:​**</​span>​ I have overcome all, I know all, I am detached from all, I have given up all; I am liberated from moral defilements having eradicated craving, (i.e., I have attained arahatship). Having comprehended the Four Noble Truths by myself, whom should I point out as my teacher?
 +<​cite>​Story to [[#​s-dhp-353|Dhp 353]]</​cite>​
 +</​div>​
 +
 +===== Sakkapanha Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Sabbadānaṃ dhammadānaṃ jināti, ​
 +sabbarasaṃ dhammaraso jināti;
 +Sabbaratiṃ dhammarati jināti, ​
 +taṇhakkhayo sabbadukkhaṃ jināti.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-354>​**VERSE 354:​**</​span>​ The gift of the Dhamma excels all gifts; the taste of the Dhamma excels all tastes; delight in the Dhamma excels all delights. The eradication of Craving (i.e., attainment of arahatship) overcomes all ills (//samsara dukkha//).
 +<​cite>​Story to [[#​s-dhp-354|Dhp 354]]</​cite>​
 +</​div>​
 +
 +===== Aputtakasetthi Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Hananti bhogā dummedhaṃ, ​
 +no ca pāragavesino;​
 +Bhogataṇhāya dummedho, ​
 +hanti aññeva attanaṃ.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-355>​**VERSE 355:​**</​span>​ Wealth destroys the foolish; but it cannot destroy those who seek the other shore (i.e., //​Nibbana//​). By his craving for wealth the fool destroys himself, as he would destroy others.
 +<​cite>​Story to [[#​s-dhp-355|Dhp 355]]</​cite>​
 +</​div>​
 +
 +===== Ankura Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Tiṇadosāni khettāni, ​
 +rāgadosā ayaṃ pajā;
 +Tasmā hi vītarāgesu, ​
 +dinnaṃ hoti mahapphalaṃ.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-356>​**VERSE 356:​**</​span>​ Weeds damage fields; lust spoils all beings. Therefore, giving to those free from lust yields great benefit.]
 +<​cite>​Story to [[#​s-dhp-356-359|Dhp 356-359]]</​cite>​
 +</​div>​
 +
 +===== Ankura Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Tiṇadosāni khettāni, ​
 +dosadosā ayaṃ pajā;
 +Tasmā hi vītadosesu, ​
 +dinnaṃ hoti mahapphalaṃ.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-357>​**VERSE 357:​**</​span>​ Weeds damage fields; ill will spoils all beings. Therefore, giving to those free from ill will yields great benefit.
 +<​cite>​Story to [[#​s-dhp-356-359|Dhp 356-359]]</​cite>​
 +</​div>​
 +
 +===== Ankura Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Tiṇadosāni khettāni, ​
 +mohadosā ayaṃ pajā;
 +Tasmā hi vītamohesu, ​
 +dinnaṃ hoti mahapphalaṃ.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-358>​**VERSE 358:​**</​span>​ Weeds damage fields; ignorance spoils all beings. Therefore, giving to those free from ignorance yields great benefit.
 +<​cite>​Story to [[#​s-dhp-356-359|Dhp 356-359]]</​cite>​
 +</​div>​
 +
 +===== Ankura Vatthu =====
 +
 +<div freeverse>​![<​span small>
 +Tiṇadosāni khettāni, ​
 +taṇhādosā ayaṃ pajā;
 +Tasmā hi vītataṇhesu, ​
 +dinnaṃ hoti mahapphalaṃ.
 +</​span>​
 +]!</​div>​
 +
 +<div verse>
 +
 +<span anchor #​dhp-359>​**VERSE 359:​**</​span>​ Weeds damage fields; covetousness spoils all beings. Therefore, giving to those free from covetousness yields great benefit.
 +<​cite>​Story to [[#​s-dhp-356-359|Dhp 356-359]]</​cite>​
 +</​div>​
 +
 +<div chapter>
 +
 +<div alphalist>​
 +<span hlist> [[dhp.23.bpit|**←** Voriges Kapitel]] | [[dhp.25.bpit|Nächstes Kapitel **→**]] </​span>​
 +
 +</​div>​
 +</​div>​
 +
 +====== The Story of Kapila the Fish ======
 +<div chapter>
 +<span anchor #​s-dhp-334-337></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verses ([[#​dhp-334|334]]),​ ([[#​dhp-335|335]]),​ ([[#​dhp-336|336]]) and ([[#​dhp-337|337]]) of this book, with reference to a fish with a lovely, golden colour and a stinking mouth.
 +
 +During the time of Kassapa Buddha, there was a bhikkhu named Kapila, who was very learned in the //​Pitakas//​. Because of his great learning he gained much fame and fortune; he also became very conceited and was full of contempt for other bhikkhus. When other bhikkhus pointed out to him, what was proper or not proper he invariably retorted, "How much do you know?" implying that he knew much more than those bhikkhus. In course of time, all good bhikkhus shunned him and only the bad ones gathered round him. On one sabbath day, while the bhikkhus were reciting the Fundamental Precepts for the bhikkhus (i.e., the //​Patimokkha//​) Kapila said, "There is no such thing as //Sutta, Abhidhamma//,​ or //Vinaya//. It makes no difference whether you have a chance to listen to the //​Patimokkha//​ or not, " etc., and left the congregation of the bhikkhus. Thus, Kapila was a hindrance to the development and growth of the Teaching (//​Sasana//​).
 +
 +For this evil deed, Kapila had to suffer in //niraya// between the time of Kassapa Buddha and Gotama Buddha. Later, he was reborn as a fish in the Aciravati River. That fish, as mentioned above, had a very beautiful golden body, but his mouth had a very horrid, offensive smell. One day, that fish was caught by some fishermen, and because it was so beautiful, they took it in a boat to the king. The king, in his turn took the fish to the Buddha. When the fish opened its mouth, the horrid and offensive smell spread all around. The king then asked the Buddha why such a beautiful fish should have such a horrid and offensive smell. To the king and the audience, the Buddha explained, "//O king! During the time of Kassapa Buddha there was a very learned bhikkhu who taught the Dhamma to others. Because of that good deed, when he was reborn in another existence, even as a fish, he was endowed with a golden body. But that bhikkhu was very greedy, proud and very contemptuous of others; he also disregarded the Disciplines and abused other bhikkhus. For these evil deeds, he was reborn in niraya, and now, he has become a beautiful fish with a mouth that stinks.//"​ The Buddha then turned to the fish and asked whether it knew where it would be going in its next existence. The fish answered that it would have to go again to //niraya// and it was filled with great despair. As predicted, on its death the fish was reborn in niraya, to undergo another term of continuous torment.
 +
 +All those present hearing about the fish got alarmed. To then, the Buddha gave a discourse on the benefits of combining learning with practice.
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +__//Verse 334//__ In a man who is unmindful craving grows like a creeper. He runs from birth to birth, like a monkey seeking fruits in the forest.
 +
 +__//Verse 335//__ In this world, sorrow grows in one who is overwhelmed by this vile craving that clings to the senses, just as well-watered birana grass grows luxuriantly.
 +
 +__//Verse 336//__ In this world, sorrow falls away from one who overcomes this vile craving that is difficult to get rid of, just as water drops fall away from a lotus leaf.
 +
 +__//Verse 337//__ Therefore, I will deliver this worthy discourse to all of you who have assembled here. Dig up the root of craving just as one who wishes to have the fragrant root digs up the birana grass. Do not let Mara destroy you again and again, as the flood destroys the reed.
 +</​div>​
 +</​div>​
 +
 +====== The Story of a Young Sow ======
 +<div chapter>
 +<span anchor #​s-dhp-338-343></​span>​
 +
 +While residing at the Veluvana monastery, the Buddha uttered Verses ([[#​dhp-338|338]]),​ ([[#​dhp-339|339]]),​ ([[#​dhp-340|340]]),​ ([[#​dhp-341|341]]),​ ([[#​dhp-342|342]]) and ([[#​dhp-343|343]]) of this book, with reference to a young sow.
 +
 +On one occasion, while the Buddha was on an alms-round at Rajagaha, he saw a young dirty sow and smiled. When asked by the Venerable Ananda, the Buddha replied, //Ananda, this young sow was a hen during the time of Kakusandha Buddha. As she was then staying near a refectory in a monastery she used to hear the recitation of the sacred text and the discourses on the Dhamma. When she died she was reborn as a princess. On one occasion, while going to the latrine, the princess noticed the maggots and she became mindful of the loathsomeness of the body, etc. When she died she was reborn in the Brahma realm as a puthujjana brahma but later due to some evil kamma, she was reborn as a sow. Ananda! Look, on account of good and evil kamma there is no end of the round of existences.//"​
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +__//Verse 338//__ Just as a tree with roots undamaged and firm grows again even though cut down, so also, if latent craving is not rooted out, this dukkha (of birth, ageing and death) arises again and again.
 +
 +__//Verse 339//__ That man of wrong views, in whom the thirty-six streams (of craving) that flow towards pleasurable objects are strong, is carried away by his many thoughts connected with passion.
 +
 +__//Verse 340//__ The stream of craving flows towards all sense objects; the creeper of craving arises (at the six sense-doors) and fixes itself (on the six sense objects). Seeing that creeper of craving growing, cut off its roots with Magga Insight.
 +
 +__//Verse 341//__ In beings, there flows happiness that is smeared with craving; those beings attached to pleasure and seeking pleasure are, indeed, subject to birth and ageing.
 +
 +__//Verse 342//__ People beset with craving are terrified like a hare caught in a snare; held fast by fetters and bonds they undergo dukkha (round of rebirths) again and again, for a long time.
 +
 +__//Verse 343//__ People beset with craving are terrified like a hare caught in a snare. Therefore, One who wishes to free himself from craving should eradicate craving.
 +</​div>​
 +</​div>​
 +
 +====== The Story of an Ex-Bhikkhu ======
 +<div chapter>
 +<span anchor #​s-dhp-344></​span>​
 +
 +While residing at the Veluvana monastery, the Buddha uttered Verse ([[#​dhp-344|344]]) of this book, with reference to a bhikkhu who was a pupil of the Venerable Mahakassapa.
 +
 +As a pupil of the Venerable Mahakassapa,​ this bhikkhu had achieved the four mental absorptions (//​jhanas//​). But one day, as he went for alms-food to his uncle'​s house, he saw a woman and felt a great desire to have her. Then he left the Order of the bhikkhus. As a layman, he was a failure as he did not work hard. So, his uncle drove him out of the house, and subsequently he became mixed up with some thieves. All of them were caught by the authorities and were taken to the cemetery to be executed. The Venerable Mahakassapa saw his pupil as he was being led out and said to him, "My pupil, keep your mind steadfastly on a subject of meditation."​ As instructed, he concentrated and let himself be established in deep mental absorption. At the cemetery, while the executioners were making preparations to kill him, the ex-bhikkhu was very much composed and showed no signs of fear or anxiety. The executioners and the onlookers were awe-struck and very much impressed by the man's courage and composure and they reported about him to the king and also to the Buddha. The king gave orders to release the man. The Buddha on hearing about the matter sent his radiance and appeared to the thief as if in person.
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +__//Verse 344//__ Having left the forest of desire (i.e., the life of a householder),​ he takes to the forest of the practice (i.e., the life of a bhikkhu); but when he is free from the forest of desire he rushes back to that very forest. Come, look at that man who having become free rushes back into that very bondage. ​
 +</​div>​
 +
 +At the end of the discourse, the thief who was steadfastly keeping his mind on the arising and perishing of the aggregates discerned the impermanent,​ unsatisfactory and non-self nature of all conditioned things and soon attained Sotapatti Fruition. Later, he went to the Buddha at the Jetavana monastery where he was again admitted to the Order by the Buddha and he instantly attained arahatship.
 +</​div>​
 +
 +====== The Story on Imprisonment ======
 +<div chapter>
 +<span anchor #​s-dhp-345-346></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verses ([[#​dhp-345|345]]) and ([[#​dhp-346|346]]) of this book, with reference to some thieves who were kept in chains.
 +
 +One day, thirty bhikkhus came into Savatthi for alms-food. While they were on their alms-round, they saw some prisoners being brought out with their hands and legs in chains. Back at the monastery, after relating what they had seen in the morning, they asked the Buddha whether there were any other bonds stronger than these. To them the Buddha answered, "//​Bhikkhus! These bonds are nothing compared to those of craving for food and clothing, for riches and for family. Craving is a thousand times, a hundred thousand times stronger than those chains, hand-cuffs and cages. That is the reason why the wise cut off craving and renounce the world and enter the Order of the bhikkhus.//"​
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +__//Verse 345//__ The wise do not say that bonds made of iron, of wood, and of hemp are strong bonds; they say that only passionate attachment to and care for gems and jewelry, children and wives are strong bonds....
 +
 +__//Verse 346//__ ...These drag one down (to lower planes of existence) and although they seem yielding are difficult to unfasten. The wise, cutting off this bond (of craving) and resolutely giving up sensual pleasures, renounce the world. ​
 +</​div>​
 +</​div>​
 +
 +====== The Story of Theri Khema ======
 +<div chapter>
 +<span anchor #​s-dhp-347></​span>​
 +
 +While residing at the Veluvana monastery, the Buddha uttered Verse ([[#​dhp-347|347]]) of this book, with reference to Queen Khema.
 +
 +Queen Khema was the chief queen of King Bimbisara. She was very beautiful and also very proud.
 +
 +The king wanted her to go to the Veluvana monastery and pay homage to the Buddha. But she had heard that the Buddha always talked disparagingly about beauty and she therefore tried to avoid seeing the Buddha.
 +
 +The king understood her attitude towards the Buddha; he also know how proud she was of her beauty. So the king ordered his minstrels to sing in praise of the Veluvana monastery, about its pleasant and peaceful atmosphere, etc. Hearing them, Queen Khema became interested and decided to set out for the Veluvana monastery.
 +
 +When Queen Khema arrived at the monastery, the Buddha was expounding the Dhamma to an audience. By his supernormal power, the Buddha made a very beautiful young lady appear, sitting not far from him, and fanning him. When Queen Khema came to the audience hall, she alone saw the beautiful young lady. Comparing the exquisite beauty of the young lady to that of her own, Khema realised that her beauty was much inferior to that of the young lady. As she looked again intently at the young lady her beauty began to fade gradually. In the end, she saw before her eyes an old decrepit being, which again changed into a corpse, her stinking body being attacked by maggots. At that instant, Queen Khema realized the impermanence and worthlessness of beauty.
 +
 +The Buddha knowing the state of her mind remarked, "//O Khema! Look carefully at this decaying body which is built around a skeleton of bones and is subject to disease and decay. Look carefully at the body which is thought of so highly by the foolish. Look at the worthlessness of the beauty of this young girl.//"​ After hearing this, Queen Khema attained Sotapatti Fruition.
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +__//Verse 347//__ Beings who are infatuated with lust, fall back into the Stream of Craving they have generated, just as a spider does in the web it has spun. The Wise, cutting off the bond of craving, walk on resolutely, leaving, all ills (dukkha) behind. ​
 +</​div>​
 +
 +At the end of the discourse Queen Khema attained arahatship and was admitted to the Order and became the Chief Female Disciple of the Buddha.
 +</​div>​
 +
 +====== The Story of Uggasena ======
 +<div chapter>
 +<span anchor #​s-dhp-348></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verse ([[#​dhp-348|348]]) of this book, with reference to Uggasena, a rich man's son who fell in love with a dancer.
 +
 +Once, a wandering theatrical troupe consisting of five hundred dancers and some acrobats came to Rajagaha and performed on the grounds of the palace of King Bimbisara for seven days. There, a young dancer who was the daughter of an acrobat sang and danced on top of a long bamboo pole. Uggasena, the young son of a rich man, fell desperately in love with this dancer and his parents could not stop him from marrying her. He married the young dancer and followed the troupe. As he was not a dancer nor an acrobat, he was not of much use to the party. So, as the party moved from place to place, he had to help carry boxes, to drive the carts, etc.
 +
 +In course of time, a son was born to Uggasena and his wife, the dancer. To this child, the dancer would often sing a song which ran thus: "O you, son of the man who keeps watch over the carts; the man who carries boxes and bundles! O , you, son of the ignorant one who can do nothing!"​ Uggasena heard the song; he knew that his wife was referring to him and he was very much hurt and depressed. So he went to his father-in-law,​ the acrobat, and requested him to teach him acrobatics. After a year's training, Uggasena became a skilful acrobat.
 +
 +Then, Uggasena went back to Rajagaha, and it was proclaimed that Uggasena would publicly demonstrate his skill in seven days' time. On the seventh day, a long pole was put up and Uggasena stood on top of it. At a signal given from below he somersaulted seven times on the pole. At about this time, the Buddha saw Uggasena in his vision and knew that time was ripe for Uggasena to attain arahatship. So, he entered Rajagaha and willed that the audience should turn their attention to him instead of applauding Uggasena for his acrobatic feats. When Uggasena saw that he was being neglected and ignored, he just sat on top of the pole, feeling very discontented and depressed. The Buddha then addressed Uggasena, "//​Uggasena,​ a wise man should abandon all attachment to the khandha aggregates and strive to gain liberation from the round of rebirths.//"​
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +__//Verse 348//__ Give up the past, give up the future, give up the present. Having reached the end of existences, with a mind freed from all (conditioned things), you will not again undergo birth and decay. ​
 +</​div>​
 +
 +At the end of the discourse Uggasena, who was still on top of the pole, attained arahatship. He came down and was soon admitted to the Order by the Buddha.
 +</​div>​
 +
 +====== The Story of Culadhanuggaha,​ the Skilful Archer ======
 +<div chapter>
 +<span anchor #​s-dhp-349-350></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verses ([[#​dhp-349|349]]) and ([[#​dhp-350|350]]) of this book, with reference to a young bhikkhu, who was a skilful archer in one of his previous existences.
 +
 +Once a young bhikkhu took his alms-food in one of the shelters specially built for bhikkhus in town. After his meal he felt like drinking water. So he went to a house and asked for some drinking water, and a young woman came out to give him some water. As soon as this young woman saw the young bhikkhu she fell in love with him. Wishing to entice him, she invited the young bhikkhu to come to her house whenever he felt thirsty. After some time, she invited him to her house for alms-food. On that day, she told him that they had everything they could wish for in the house, but that there was no male to look after their affairs, etc. Hearing those words, the young bhikkhu took the hint and he soon found himself to be more and more attached to the young, attractive woman. He became very much dissatisfied with his life as a bhikkhu and was getting thin. Other bhikkhus reported about him to the Buddha.
 +
 +The Buddha called the young bhikkhu to his presence and said to him, "//My son, listen to me. This young woman will be your undoing just as she had been to you in a previous existence. In one of your previous existences you were a very skilful archer and she was your wife. On one occasion, while the two of you were travelling, you came upon a gang of highwaymen. She fell in love with the gang leader. So, while you and the gang leader were engaged in fighting and you called out to her to give you the sword, she gave the sword to the robber who promptly killed you. Thus, she was the cause of your death. Now, too, she will be the cause of your ruin if you go after her and leave my Order for her sake.//"​
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +__//Verse 349//__ In a man who is disturbed by (sensual) thoughts, whose passions are strong, and who keeps seeing objects as being pleasant, craving grows more and more. Indeed, he makes his bondage strong.
 +
 +__//Verse 350//__ A man who takes delight in calming (sensual) thoughts, who is ever mindful, and meditates on the impurity (of the body, etc.) will certainly get rid (of craving); this man will cut the bond of Mara.
 +</​div>​
 +
 +At the end of the discourse, the young bhikkhu attained Sotapatti Fruition.
 +</​div>​
 +
 +====== The Story of Mara ======
 +<div chapter>
 +<span anchor #​s-dhp-351-352></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verses ([[#​dhp-351|351]]) and ([[#​dhp-351|351]]) of this book, with reference to Mara who had come to frighten Samanera Rahula, son of Gotama Buddha.
 +
 +On one occasion, a large number of bhikkhus arrived at the Jetavana monastery. To put up the guest bhikkhus, Samanera Rahula had to go and sleep near the door, just outside the chamber of the Buddha. Mara, wanting to annoy the Buddha through his son, took the form of an elephant and encircling the head of the samanera with his trunk made an alarming noise hoping to frighten him. But Rahula was unmoved. The Buddha, from his chamber, knew what was happening, and said, "//O wicked Mara! Even a thousand such as you would not be able to frighten my son. My son has no fear, he is free from craving, he is vigilant, he is wise.//"​
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +__//Verse 351//__ He who has attained arahatship is free from fear, free from craving, and free from moral defilements. He has cut off the thorns of existence (such as lust). This is the last existence (for him).
 +
 +__//Verse 352//__ He who is free from craving and from attachment, who is skilled in the knowledge of the significance of terms, who knows the grouping of letters and their sequence is indeed called "one who has lived his last, a man of great wisdom, a great man."
 +</​div>​
 +
 +Hearing the above words, Mara realized that the Buddha knew about his tricks and instantly disappeared.
 +</​div>​
 +
 +====== The Story of Upaka ======
 +<div chapter>
 +<span anchor #​s-dhp-353></​span>​
 +
 +The Buddha uttered Verse ([[#​dhp-353|353]]) of this book, in answer to the question put up by Upaka, a non-Buddhist ascetic, while the Buddha was on his way to the Deer Park (Migadaya) where the Group of Five Bhikkhus (Panca Vaggis) were staying. The Buddha was going there to expound the //Dhamma cakkappavattana Sutta// to the Panca Vaggis, his old associates, viz., Kondanna, Bhaddiya, Vappa, Assaji, and Mahanama. When Upaka saw Gotama Buddha, he was very much impressed by the radiant countenance of the Buddha and so said to him, "​Friend,​ you look so serene and pure; may I know who your teacher is?" To him, the Buddha replied that he had no teacher.
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +__//Verse 353//__ I have overcome all, I know all, I am detached from all, I have given up all; I am liberated from moral defilements having eradicated craving, (i.e., I have attained arahatship). Having comprehended the Four Noble Truths by myself, whom should I point out as my teacher? ​
 +</​div>​
 +</​div>​
 +
 +====== The Story of the Questions Raised by Sakka ======
 +<div chapter>
 +<span anchor #​s-dhp-354></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verse ([[#​dhp-354|354]]) of this book, with reference to four questions raised by Sakka, king of the devas.
 +
 +On one occasion, at a meeting of the devas in the Tavatimsa realm, four questions were raised, but the devas failed to get the correct answers. Eventually, Sakka took these devas to the Buddha at the Jetavana monastery. After explaining their difficulty, Sakka presented the following four questions:
 +
 +<ul>
 +  * (a) Among gifts, which is the best?
 +  * (b) Among tastes, which is the best?
 +  * (c) Among delights, which is the best?
 +  * (d) Why is the eradication of craving said to be the most excellent?
 +
 +To these questions, the Buddha replied, "//Oh Sakka, the Dhamma is the noblest of all gifts, the best of all tastes and the best of all delights. Eradication of Craving leads to the attainment of arahatship and is, therefore, the greatest of all conquests.//"​
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +__//Verse 354//__ The gift of tile Dhamma excels all gifts; the taste of the Dhamma excels all tastes; delight in the Dhamma excels all delights. The eradication of Craving (i.e., attainment of arahatship) overcomes all ills (//samsara dukkha//).
 +</​div>​
 +
 +At the end of the discourse, Sakka said to the Buddha, "​Venerable Sir, if the gift of the Dhamma excels all gifts why are we not invited to share the merit whenever gifts of the Dhamma are made? Venerable Sir! I pray that, from now on, we may be given a share in the merit of good deeds"​. Then the Buddha asked all the bhikkhus to assemble and exhorted them to share the merit of all their good deeds with all beings.
 +
 +Since then, it has become a custom to invite all beings from the thirty-one realms (//​bhumis//​) to come and share merit whenever a good deed is done.
 +</​div>​
 +
 +====== The Story of a Childless Rich Man ======
 +<div chapter>
 +<span anchor #​s-dhp-355></​span>​
 +
 +While residing at the Jetavana monastery, the Buddha uttered Verse ([[#​dhp-355|355]]) of this book, with reference to a childless rich man.
 +
 +On one occasion, King Pasenadi of Kosala came to pay homage to the Buddha. He explained to the Buddha that he was late because earlier that day a rich man had died in Savatthi without leaving any heirs, and so he had to confiscate all that man's property. Then, he proceeded to relate about the man, who, although very rich, was very stingy. While he lived, he did not give away anything in charity. He was reluctant to spend his money even on himself, and therefore, ate very sparingly and wore cheap, coarse clothes only. On hearing this the Buddha told the king and the audience about the man in a past existence. In that existence also he was a rich man.
 +
 +One day, when a paccekabuddha came and stood for alms at his house, he told his wife to offer some thing to the paccekabuddha. His wife thought it was very rarely that her husband gave her permission to give anything to anybody. So, she filled up the alms-bowl with some choice food. The rich man again met the paccekabuddha on his way home and he had a look at the alms-bowl. Seeing that his wife had offered a substantial amount of good food, he thought, "//Oh, this bhikkhu would only have a good sleep after a good meal. It would have been better if my servants were given such good food; at least, they would have given me better service.//"​ In other words, he regretted that he had asked his wife to offer food to the paccekabuddha. This same man had a brother who also was a rich man. His brother had an only son. Coveting his brother'​s wealth, he had killed his young nephew and had thus wrongfully inherited his brother'​s wealth on the latter'​s death.
 +
 +Because the man had offered alms-food to the paccekabuddha he became a rich man in his present life; because he regretted having offered food to the paccekabuddha he had no wish to spend anything even on himself. Because he had killed his own nephew for the sake of his brother'​s wealth he had to suffer in niraya for seven existences. His bad kamma having come to an end he was born into the human world but here also he had not gained any good kamma. The king then remarked, "​Venerable Sir! Even though he had lived here in the lifetime of the Buddha himself, he had not made any offering of anything to the Buddha or to his disciples. Indeed, he had missed a very good opportunity;​ he had been very foolish."​
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +__//Verse 355//__ Wealth destroys the foolish; but it cannot destroy those who seek the other shore (i.e., //​Nibbana//​). By his craving for wealth the fool destroys himself, as he would destroy others. ​
 +</​div>​
 +</​div>​
 +
 +====== The Story of Deva Ankura ======
 +<div chapter>
 +<span anchor #​s-dhp-356-359></​span>​
 +
 +While on a visit to the Tavatimsa deva realm, the Buddha uttered Verses ([[#​dhp-356|356]]),​ ([[#​dhp-357|357]]),​ ([[#​dhp-358|358]]) and ([[#​dhp-359|359]]) of this book, with reference to a deva named Ankura.
 +
 +The Buddha visited the Tavatimsa deva realm to expound the Abhidhamma to Deva Santusita, who had been his mother. During that time, there was a deva named Indaka in Tavatimsa. Indaka, in his last existence as a man, had offered a little alms-food to Thera Anuruddha. As this good deed was made to a thera within the period of the Buddha'​s Teaching he was amply rewarded for it. Thus, on his death he was reborn in the Tavatimsa realm and was lavishly bestowed with the luxuries of the deva world. At that time, there was also another deva by the name of Ankura in Tavatimsa who had given much in charity; in fact, many times more than what Indaka had given. But his charity was made outside the period of the Teaching of any of the Buddhas. So, in spite of his lavish and grand charities, he was enjoying the benefits of the life of a deva on a much smaller scale than Indaka, who had offered very little. As the Buddha was then at Tavatimsa, Ankura asked him the reason for the discrepancy in gaining the benefits. To him the Buddha answered, "//O deva! When giving charities and donations you should choose whom you give, for acts of charities are just like seeds. Seeds put into fertile soil will grow into strong, vigorous plants or trees and will bear much fruit; but you had sown your seed in poor soil, so you reap poorly.//"​
 +
 +Then the Buddha spoke in verse as follows:
 +
 +<div verse>
 +__//Verse 356//__ Weeds damage fields; lust spoils all beings. Therefore, giving to those free from lust yields great benefit.
 +
 +__//Verse 357//__ Weeds damage fields; ill will spoils all beings. Therefore, giving to those free from ill will yields great benefit.
 +
 +__//Verse 358//__ Weeds damage fields; ignorance spoils all beings. Therefore, giving to those free from ignorance yields great benefit.
 +
 +__//Verse 359//__ Weeds damage fields; covetousness spoils all beings. Therefore, giving to those free from covetousness yields great benefit.
 +</​div>​
 +
 +End of Chapter Twenty-four:​ Craving
 +</​div>​
 +
 +<div chapter>
 +
 +<div alphalist>​
 +<span hlist> [[dhp.23.bpit|**←** Voriges Kapitel]] | [[dhp.25.bpit|Nächstes Kapitel **→**]] </​span>​
 +
 +</​div>​
 +</​div>​
 +
 +====== Notes ======
 +<div notes>
 +<span anchor #​notes></​span>​
 +
 +<dl>
 +
 +  ? <span fn #​fn-1>​[[#​fnt-1|1]]</​span>​.
 +  :: //pure//: the reference is to attachment to the past, future and present Khandha aggregates.
 +
 +  ? <span fn #​fn-2>​[[#​fnt-2|2]]</​span>​.
 +  :: //​pacchato//:​ the reference is to attachment to the past, future and present Khandha aggregates.
 +
 +  ? <span fn #​fn-3>​[[#​fnt-3|3]]</​span>​.
 +  :: //majjhe//: the reference is to attachment to the past, future and present Khandha aggregates.
 +
 +  ? <span fn #​fn-4>​[[#​fnt-4|4]]</​span>​.
 +  :: //bhavassa paragu//: one who has gone to the other shore or end of existences (i.e., //​Nibbana//​);​ an arahat.
 +
 +  ? <span fn #​fn-5>​[[#​fnt-5|5]]</​span>​.
 +  :: //​niruttipadakovido//:​ skilled in //​niruttipatisambhida//​ i.e., skilled in the knowledge of words.
 +
 +  ? <span fn #​fn-6>​[[#​fnt-6|6]]</​span>​.
 +  :: lit., body.
 +
 +</dl>
 +</​div>​
 +
 +<span #​h_content_end></​span>​
 +
 +<div #​f_footer>​
 +
 +<div showmore>​
 +<div #​f_colophon>​
 +<div #​f_newcopyrightsymbol>​[[#​top| ]]</​div>​
 +<div #​f_provenance>​**Herkunft:​**
 +<div #​f_sourceCopy>​[[de:​dhamma-dana|{{de:​img:​d2.png?​8}}]] 1986 Daw Mya Tin, Editorial Committee, Burma Tipitaka Association</​div>​
 +
 +<div #​f_sourceCopy_translation></​div>​
 +
 +<div #​f_sourceEdition>​Letzte Revision: mr, 21. Februar 2017</​div>​
 +
 +<div #​f_sourceTitle>​Aus //Der Dhammapada: Verse and Erzählungen//,​ übersetzt aus dem Pali von Daw Mya Tin, M.A. und zusammengestellt vom Editorial Committee, Burma Tipitaka Association Rangoon, Burma, 1986. Großzügig abgeschrieben mit Zustimmung von Herrn U Maung Lwin für das Dhamma-Dana-Projekt [[http://​www.nibbana.com|www.nibbana.com]] und als Dhamma-Dana zum weiterteilen auf ZzE gegeben.</​div>​
 +
 +<div #​f_atiCopy>​Diese Ausgabe von Zugang zur Einsicht ist [[de:​dhamma-dana|{{de:​img:​d2.png?​8}}]]2014-2015.</​div>​
 +
 +<div f_zzecopy>​Übersetzungen,​ Publizierungen,​ Änderungen und Ergänzungen liegen im Verantwortungsbereich von //Zugang zur Einsicht//​.</​div>​
 +
 +</​div>​
 +
 +<div #​f_termsofuse>​**Umfang des Dhamma-Geschenkes:​ **Sie sind eingeladen, dieses Dhamma-Geschenk hier, und Ihre Verdienste damit, neben der eigenen Verwendung auch wieder als Dhamma-Geschenk zu vervielfachen (Anumodana) und in jedes dafür passende Medium zu kopieren, es umzuformatieren,​ zu drucken, publizieren und zu verteilen, vorausgesetzt:​ (1) Sie machen Kopien usw. verfügbar, //ohne eine Gegenleistung//​ zu verlangen; (2) Sie kennzeichnen klar, daß jedes Ergebnis aus dieser Arbeit (inkl. Übersetzungen) aus diesem Dokument stammt; und (3) Sie fügen diesen hier angeführten "​Umfang des Dhamma-Geschenkes"​ jeder Kopie oder Abwandlung aus diesem Werk bei. Alles, was darüber hinaus geht, ist hier nicht gegeben. Für eine ausführliche Erklärung, siehe [[de:​faq#​copyright|FAQ]].</​div>​
 +
 +<div #​f_citation>​**Wie das Dokument anzuführen ist** (ein Vorschlag): "​Tanhavagga"​ (Dhp XXIV), 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.24.bpit.html|http://​www.zugangzureinsicht.org/​html/​tipitaka/​kn/​dhp/​dhp.24.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>​