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--- de:tipitaka:sut:kn:dhp:dhp.25.bpit [2019/08/14 09:11] – content div into span Johann
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+<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>
+====== Bhikkhuvagga ======
+<span hide>Bhikkhuvagga</span>
+Summary:
+<div #h_meta>
+<div #h_tipitakaid>Dhp XXV <span h_ptsid>PTS: [[:de:tipitaka:sltp:Dhp_utf8#v.360|Dhp 360-382]]</span>
+</div>
+<div #h_doctitle>Bhikkhuvagga</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>teilw. von Samana Johann</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.25.than|Thanissaro]] | [[de:tipitaka:sut:kn:dhp:dhp.25.budd|Buddharakkhita]]</div>
+<div #h_altformat></div>
+</div>
+<div #h_homage>
+<div #homagetext>[[de:homage|-  Namo tassa bhagavato arahato sammā-sambuddhassa  -]]</div>
+<div navigation></div>
+</div>
+<span #h_content></span>
+<div alphalist>
+<span hlist> [[dhp.24.bpit|⇦ Voriges Kapitel]] | [[dhp.26.bpit|Nächstes Kapitel ⇨]] </span>
+</div>
+===== Pancabhikkhu Vatthu =====
+<div freeverse>![<span small>
+Cakkhunā saṃvaro sādhu,
+sādhu sotena saṃvaro;
+Ghānena saṃvaro sādhu,
+sādhu jivhāya saṃvaro.
+</span>
+]!</div>
+<div verse>
+<span anchor #dhp-360>**VERS 360:**</span> Restraint in the eye is good, good is restraint in the ear; restraint in the nose is good, good is restraint in the tongue.
+<cite>Geschichte zu [[#s-dhp-360-361|Dhp 360-361]]</cite>
+</div>
+===== Pancabhikkhu Vatthu =====
+<div freeverse>![<span small>
+Kāyena saṃvaro sādhu,
+sādhu vācāya saṃvaro;
+Manasā saṃvaro sādhu,
+sādhu sabbattha saṃvaro;
+Sabbattha saṃvuto bhikkhu,
+sabbadukkhā pamuccati.
+</span>
+]!</div>
+<div verse>
+<span anchor #dhp-361>**VERS 361:**</span> Restraint in body is good, good is restraint in speech; restraint in mind is good, good is restraint in all the senses. A bhikkhu restrained in all the senses is freed from all ills (//Samsara dukkha//).
+<cite>Geschichte zu [[#s-dhp-360-361|Dhp 360-361]]</cite>
+</div>
+===== Hamsaghatakabhikkhu Vatthu =====
+<div freeverse>![<span small>
+ Hatthasaṃyato pādasaṃyato,
+ vācāsaṃyato saṃyatuttamo;
+Ajjhattarato samāhito,
+eko santusito tamāhu bhikkhuṃ.
+</span>
+]!</div>
+<div verse>
+<span anchor #dhp-362>**VERS 362:**</span> He who controls his hand, controls his foot, controls his speech, and has complete control of himself; who finds delight in Insight Development Practice and is calm; who stays alone and is contented; — him they call a bhikkhu.
+<cite>Geschichte zu [[#s-dhp-362|Dhp 362]]</cite>
+</div>
+===== Kokalika Vatthu =====
+<div freeverse>![<span small>
+Yo mukhasaṃyato bhikkhu,
+mantabhāṇī anuddhato;
+Atthaṃ dhammañca dīpeti,
+madhuraṃ tassa bhāsitaṃ.
+</span>
+]!</div>
+<div verse>
+<span anchor #dhp-363>**VERS 363:**</span> The bhikkhu who controls his mouth (speech) who speaks wisely with his mind composed, who explains the meaning and the text of the Dhamma, — sweet are the words of that bhikkhu.
+<cite>Geschichte zu [[#s-dhp-363|Dhp 363]]</cite>
+</div>
+===== Dhammaramatthera Vatthu =====
+<div freeverse>![<span small>
+Dhammārāmo dhammarato,
+dhammaṃ anuvicintayaṃ;
+Dhammaṃ anussaraṃ bhikkhu,
+saddhammā<span notetag #fnt-1>([[#fn-1|1]])</span> na parihāyati.
+</span>
+]!</div>
+<div verse>
+<span anchor #dhp-364>**VERS 364:**</span> The bhikkhu who abides in the Dhamma, who delights in the Dhamma, who meditates on the Dhamma, and is ever mindful of the Dhamma, does not fall away from the Dhamma of the virtuous.
+<cite>Geschichte zu [[#s-dhp-364|Dhp 364]]</cite>
+</div>
+===== Vipakkhasevaka Bhikkhu Vatthu =====
+<div freeverse>![<span small>
+Salābhaṃ nātimaññeyya,
+nāññesaṃ pihayaṃ care;
+Aññesaṃ pihayaṃ bhikkhu,
+samādhiṃ nādhigacchati.
+</span>
+]!</div>
+<div verse>
+<span anchor #dhp-365>**VERS 365:**</span> Man sollte nicht verachten, was man (auf passende Art) erhalten hat, noch sollte man anderer Erlangungen neidig sein. Der Bhikkhu, der andere beneidet, kann keine Konzentration erlangen (//Samadhi//).
+<cite>Geschichte zu [[#s-dhp-365-366|Dhp 365-366]]</cite>
+</div>
+===== Vipakkhasevaka Bhikkhu Vatthu =====
+<div freeverse>![<span small>
+Appalābhopi ce bhikkhu,
+salābhaṃ nātimaññati;
+Taṃ ve devā pasaṃsanti,
+suddhājīviṃ atanditaṃ.
+</span>
+]!</div>
+<div verse>
+<span anchor #dhp-366>**VERS 366:**</span> Auch wenn er nur ein Empfänger von wenig ist, wenn ein Bhikkhu nicht verschmäht, was er (auf passende Weise) erhalten hat, werden ihn die Devas loben, ihn, der ein reines Leben führt, und nicht faul ist.
+<cite>Geschichte zu [[#s-dhp-365-366|Dhp 365-366]]</cite>
+</div>
+===== Pancaggadayaka Brahmana Vatthu =====
+<div freeverse>![<span small>
+Sabbaso nāmarūpasmiṃ,
+yassa natthi mamāyitaṃ;
+Asatā ca na socati,
+sa ve ‘‘bhikkhū’’ti vuccati.
+</span>
+]!</div>
+<div verse>
+<span anchor #dhp-367>**VERS 367:**</span> He who does not take the mind-and-body aggregate (//nama-rupa//) as "I and mine", and who does not grieve over the dissolution (of mind and body) is, indeed, called a bhikkhu.
+<cite>Geschichte zu [[#s-dhp-367|Dhp 367]]</cite>
+</div>
+===== Sambahulabhikkhu Vatthu =====
+<div freeverse>![<span small>
+Mettāvihārī yo bhikkhu,
+pasanno buddhasāsane;
+Adhigacche padaṃ santaṃ,
+saṅkhārūpasamaṃ sukhaṃ.
+</span>
+]!</div>
+<div verse>
+<span anchor #dhp-368>**VERS 368:**</span>The bhikkhu who lives exercising loving-kindness and is devoted to the Teaching of the Buddha will realize Nibbana — the Tranquil, the Unconditioned, the Blissful.
+<cite>Geschichte zu [[#s-dhp-368-376|Dhp 368-376]]</cite>
+</div>
+===== Sambahulabhikkhu Vatthu =====
+<div freeverse>![<span small>
+Siñca bhikkhu imaṃ nāvaṃ,
+sittā te lahumessati;
+Chetvā rāgañca dosañca,
+tato nibbānamehisi.
+</span>
+]!</div>
+<div verse>
+<span anchor #dhp-369>**VERS 369:**</span> O bhikkhu, bale out the water (of wrong thoughts) from this boat (your body); when empty it will sail swiftly; having cut off passion and ill will you will realize Nibbana.
+<cite>Geschichte zu [[#s-dhp-368-376|Dhp 368-376]]</cite>
+</div>
+===== Sambahulabhikkhu Vatthu =====
+<div freeverse>![<span small>
+Pañca<span notetag #fnt-2>([[#fn-2|2]])</span> chinde pañca<span notetag #fnt-3>([[#fn-3|3]])</span> jahe,
+pañca<span notetag #fnt-4>([[#fn-4|4]])</span> cuttari bhāvaye;
+Pañca saṅgātigo<span notetag #fnt-5>([[#fn-5|5]])</span> bhikkhu,
+‘‘oghatiṇṇo’’ti vuccati.
+</span>
+]!</div>
+<div verse>
+<span anchor #dhp-370>**VERS 370:**</span> Cut off the five (the lower five fetters) give up the five (the upper five fetters); and develop the five (controlling faculties). The bhikkhu who has freed himself of the five bonds (passion, ill will, ignorance, pride and wrong view) is called "One who has crossed the flood (of //samsara//).
+<cite>Geschichte zu [[#s-dhp-368-376|Dhp 368-376]]</cite>
+</div>
+===== Sambahulabhikkhu Vatthu =====
+<div freeverse>![<span small>
+Jhāya bhikkhu mā pamādo,
+mā te kāmaguṇe ramessu cittaṃ;
+Mā lohaguḷaṃ gilī pamatto,
+mā kandi ‘‘dukkhamida’’nti ḍayhamāno.
+</span>
+]!</div>
+<div verse>
+<span anchor #dhp-371>**VERS 371:**</span> O Bhikkhu, mediate, and do not be unmindful; do not let your mind rejoice in sensual pleasures. Do not be unmindful and swallow the (hot) lump of iron; as you burn (in niraya) do not cry, "This, indeed, is suffering."
+<cite>Geschichte zu [[#s-dhp-368-376|Dhp 368-376]]</cite>
+</div>
+===== Sambahulabhikkhu Vatthu =====
+<div freeverse>![<span small>
+Natthi jhānaṃ apaññassa,
+paññā natthi ajhāyato;
+Yamhi jhānañca paññā ca,
+sa ve nibbānasantike.
+</span>
+]!</div>
+<div verse>
+<span anchor #dhp-372>**VERS 372:**</span> There can be no concentration in one who lacks wisdom; there can be no wisdom in one who lacks concentration. He who has concentration as well as wisdom is, indeed, close to Nibbana.
+<cite>Geschichte zu [[#s-dhp-368-376|Dhp 368-376]]</cite>
+</div>
+===== Sambahulabhikkhu Vatthu =====
+<div freeverse>![<span small>
+Suññāgāraṃ paviṭṭhassa,
+santacittassa bhikkhuno;
+Amānusī rati hoti,
+sammā dhammaṃ vipassato.
+</span>
+]!</div>
+<div verse>
+<span anchor #dhp-373>**VERS 373:**</span> The bhikkhu who goes into seclusion (to meditate), whose mind is tranquil, who clearly perceives the Dhamma, experiences the joy which transcends that of (ordinary) men.
+<cite>Geschichte zu [[#s-dhp-368-376|Dhp 368-376]]</cite>
+</div>
+===== Sambahulabhikkhu Vatthu =====
+<div freeverse>![<span small>
+Yato yato sammasati,
+khandhānaṃ udayabbayaṃ;
+Labhatī pītipāmojjaṃ,
+amataṃ taṃ vijānataṃ.
+</span>
+]!</div>
+<div verse>
+<span anchor #dhp-374>**VERS 374:**</span> Every time he clearly comprehends the arising and the perishing of the //khandha//s, he finds joy and rapture. That, to the wise, is the way to Nibbana (the Deathless).
+<cite>Geschichte zu [[#s-dhp-368-376|Dhp 368-376]]</cite>
+</div>
+===== Sambahulabhikkhu Vatthu =====
+<div freeverse>![<span small>
+Tatrāyamādi bhavati,
+idha paññassa bhikkhuno;
+Indriyagutti santuṭṭhi,
+pātimokkhe ca saṃvaro.
+</span>
+]!</div>
+<div verse>
+<span anchor #dhp-375>**VERS 375:**</span> For a wise bhikkhu in this Teaching, this is the beginning (of the practice leading to Nibbana): control of the senses, contentment, and restraint according to the Fundamental Precepts.
+<cite>Geschichte zu [[#s-dhp-368-376|Dhp 368-376]]</cite>
+</div>
+===== Sambahulabhikkhu Vatthu =====
+<div freeverse>![<span small>
+Mitte bhajassu kalyāṇe,
+suddhājīve atandite;
+Paṭisanthāravutyassa,
+ācārakusalo siyā;
+Tato pāmojjabahulo<span notetag #fnt-6>([[#fn-6|6]])</span>,
+dukkhassantaṃ karissati.
+</span>
+]!</div>
+<div verse>
+<span anchor #dhp-376>**VERS 376:**</span> Associate with good friends, who are energetic and whose livelihood is pure; let him be amiable and be correct in his conduct. Then, (frequently) feeling much joy he will make an end of //dukkha// (of the round of rebirths).
+<cite>Geschichte zu [[#s-dhp-368-376|Dhp 368-376]]</cite>
+</div>
+===== Pancasatabhikkhu Vatthu =====
+<div freeverse>![<span small>
+Vassikā viya pupphāni,
+maddavāni pamuñcati;
+Evaṃ rāgañca dosañca,
+vippamuñcetha bhikkhavo.
+</span>
+]!</div>
+<div verse>
+<span anchor #dhp-377>**VERS 377:**</span> O bhikkhus! As the jasmine (//vassika//) plant sheds its withered flowers, so also, should you shed passion and ill will.
+<cite>Geschichte zu [[#s-dhp-377|Dhp 377]]</cite>
+</div>
+===== Santakayatthera Vatthu =====
+<div freeverse>![<span small>
+ Santakāyo santavāco,
+ santavā susamāhito;
+Vantalokāmiso bhikkhu,
+‘‘upasanto’’ti vuccati.
+</span>
+]!</div>
+<div verse>
+<span anchor #dhp-378>**VERS 378:**</span> The bhikkhu who is calm in body, calm in speech, and calm in mind, who is well-composed and has given up (lit., vomited) worldly pleasures, is called a "Tranquil One".
+<cite>Geschichte zu [[#s-dhp-378|Dhp 378]]</cite>
+</div>
+===== Nangalakulatthera Vatthu =====
+<div freeverse>![<span small>
+Attanā codayattānaṃ,
+paṭimaṃsetha attanā ;
+So attagutto satimā,
+sukhaṃ bhikkhu vihāhisi.
+</span>
+]!</div>
+<div verse>
+<span anchor #dhp-379>**VERS 379:**</span> O bhikkhu, by yourself exhort yourself, and examine yourself; thus guarding yourself and being mindful, you will live in peace.
+<cite>Geschichte zu [[#s-dhp-379-380|Dhp 379-380]]</cite>
+</div>
+===== Nangalakulatthera Vatthu =====
+<div freeverse>![<span small>
+Attā hi attano nātho,
+(ko hi nātho paro siyā)<span notetag #fnt-7>([[#fn-7|7]])</span>
+Attā hi attano gati;
+Tasmā saṃyamamattānaṃ,
+assaṃ bhadraṃva vāṇijo.
+</span>
+]!</div>
+<div verse>
+<span anchor #dhp-380>**VERS 380:**</span> One indeed is one's own refuge, (how could anyone else be one's refuge?) [[#fn-7|[7]]] One indeed is one's own heaven; therefore, look after yourself as a horse dealer looks after a thoroughbred.
+<cite>Geschichte zu [[#s-dhp-379-380|Dhp 379-380]]</cite>
+</div>
+===== Vakkalitthera Vatthu =====
+<div freeverse>![<span small>
+Pāmojjabahulo bhikkhu,
+pasanno buddhasāsane;
+Adhigacche padaṃ santaṃ,
+saṅkhārūpasamaṃ sukhaṃ.
+</span>
+]!</div>
+<div verse>
+<span anchor #dhp-381>**VERS 381:**</span> The bhikkhu who frequently feels joy and is devoted to the Teaching of the Buddha will realize Nibbana — the Tranquil, the Unconditioned, the Blissful.
+<cite>Geschichte zu [[#s-dhp-381|Dhp 381]]</cite>
+</div>
+===== Sumanasamanera Vatthu =====
+<div freeverse>![<span small>
+Yo have daharo bhikkhu,
+yuñjati buddhasāsane;
+Somaṃ lokaṃ pabhāseti,
+abbhā muttova candimā.
+</span>
+]!</div>
+<div verse>
+<span anchor #dhp-382>**VERS 382:**</span> A bhikkhu who, though young, devotes himself to the Teaching of the Buddha lights up the world, as does the moon freed from a cloud.
+<cite>Geschichte zu [[#s-dhp-382|Dhp 382]]</cite>
+</div>
+<div chapter_untrans>
+<div alphalist>
+<span hlist> [[dhp.24.bpit|⇦ Voriges Kapitel]] | [[dhp.26.bpit|Nächstes Kapitel ⇨]] </span>
+</div>
+</div>
+====== Die Geschichte von Five Bhikkhus ======
+<div chapter_untrans>
+<span anchor #s-dhp-360-361></span>
+Während im Kloster Jetavana , äußerte der Buddha Vers ([[#dhp-360|360]]) and ([[#dhp-361|361]]) dieses Buches, im Bezug auf five bhikkhus.
+Once there were five bhikkhus in Savatthi. Each of them practised restraint of just one out of the five senses and each of them claimed that what he was practising was the most difficult. There were some heated arguments over this and they could not come to an agreement. Finally, they went to the Buddha to ask for his decision. The Buddha said to them, "//Each of the senses is just as difficult to control as the other; but all bhikkhus must control all the five senses and not just one. Only those who control all the senses would escape from the round of rebirths.//"
+Dann sprach der Buddha folgendes in Versen:
+<div verse>
+__//Vers 360//__ Restraint in the eye is good, good is restraint in the ear; restraint in the nose is good, good is restraint in the tongue.
+__//Vers 361//__ Restraint in body is good, good is restraint in speech; restraint in mind is good, good is restraint in all the senses. A bhikkhu restrained in all the senses is freed from all ills (Samsara dukkha).
+</div>
+</div>
+====== Die Geschichte von a Bhikkhu Who Killed a Swan (Hamsa) ======
+<div chapter_untrans>
+<span anchor #s-dhp-362></span>
+Während im Kloster Jetavana monastery, the Buddha uttered Verse ([[#dhp-362|362]]) dieses Buches, im Bezug auf a bhikkhu who killed a swan.
+Once there was a bhikkhu who was very skilful in throwing stones; he could even hit fast-moving objects without fail. One day, while sitting with another bhikkhu after having their bath in the Aciravati River, he saw two swans flying at some distance. He told his friend that he would get one of the swans by throwing a stone at it. At that instant, the swan, hearing voices, turned its neck and the bhikkhu threw a pebble at the bird. The pebble went through one eye and came out of the other eye of the bird. The bird cried out in pain and agony and dropped dead at the feet of the young bhikkhu.
+Other bhikkhus seeing the incident took the young bhikkhu to the Buddha. The Buddha reprimanded him and said, "//My son, why have you killed this bird? Why especially you, a member of my Order, who should be practising loving-kindness to all beings and who should be striving ardently for liberation from the round of rebirths? Even during the period outside the Teaching, the wise practised morality and observed the precepts. A bhikkhu must have control over his hands, his feet and his tongue.//"
+Dann sprach der Buddha folgendes in Versen:
+<div verse>
+__//Vers 362//__ He who controls his hand, controls his foot, controls his speech, and has complete control of himself; who finds delight in Insight Development Practice and is calm; who stays alone and is contented; — him they call a bhikkhu.
+</div>
+</div>
+====== Die Geschichte von Bhikkhu Kokalika ======
+<div chapter_untrans>
+<span anchor #s-dhp-363></span>
+Während im Kloster Jetavana monastery, the Buddha uttered Verse ([[#dhp-363|363]]) dieses Buches, im Bezug auf Bhikkhu Kokalika.
+Bhikkhu Kokalika had abused the two Chief Disciples, the Venerable Sariputta and the Venerable Maha Moggallana. For this evil deed Kokalika was swallowed up by the earth and had to suffer in //Paduma Niraya//. Learning about his fate, the bhikkhus remarked that Kokalika had to suffer grievously because he did not control his tongue. To those bhikkhus, the Buddha said, "//Bhikkhus! A bhikkhu must have control over his tongue; his conduct must be good; his mind must be calm, subdued and not flitting about as it pleases.//"
+Dann sprach der Buddha folgendes in Versen:
+<div verse>
+__//Vers 363//__ The bhikkhu who controls his mouth (speech) who speaks wisely with his mind composed, who explains the meaning and the text of the Dhamma, — sweet are the words of that bhikkhu.
+</div>
+</div>
+====== Die Geschichte von Thera Dhammarama ======
+<div chapter_untrans>
+<span anchor #s-dhp-364></span>
+Während im Kloster Jetavana monastery, the Buddha uttered Verse ([[#dhp-364|364]]) dieses Buches, im Bezug auf Thera Dhammarama.
+When it was made known to the disciples that the Buddha would realize Parinibbana in four months' time, most of the puthujjana bhikkhus (i.e., those who had not attained any of the Maggas) felt extremely depressed and were at a loss and did not know what to do. They just stayed close to the Buddha, hardly ever leaving his presence. However, there was a bhikkhu by the name of Dhammarama who kept to himself and did not go near the Buddha. His intention was to strive most ardently to attain arahatship before the passing away of the Buddha. So he strove hard in Insight Meditation Practice. Other bhikkhus, not understanding his attitude and his noble ambition, misunderstood his behaviour.
+Those bhikkhus took Dhammarama to the Buddha and said to the Enlightened One, "Venerable Sir! This bhikkhu does not seem to have any affection or regard or reverence for you; he has been staying by himself while all the time other bhikkhus are staying close to Your Venerable presence." When other bhikkhus had said everything they wanted to say, Dhammarama respectfully explained to the Buddha why he had not come to see the Buddha and also reported that he had been striving his utmost in Insight Meditation Practice.
+The Buddha was satisfied and was very pleased with the explanation and conduct of Dhammarama and he said, "//My son, Dhammarama, you have done very well. A bhikkhu who loves and respects me should act like you. Those who made offerings of flowers, scents and incense to me are not really paying me homage. Only those who practise the Dhamma are the ones who truly pay homage to me.//"
+Dann sprach der Buddha folgendes in Versen:
+<div verse>
+__//Vers 364//__ The bhikkhu who abides in the Dhamma, who delights in the Dhamma, who meditates on the Dhamma, and is ever mindful of the Dhamma, does not fall away from the Dhamma of the virtuous.
+</div>
+At the end of the discourse Thera Dhammarama attained arahatship.
+</div>
+====== Die Geschichte von einem Bhikkhu, der sich mit einem Anhänger von Devadatta abgab ======
+<div chapter>
+<span anchor #s-dhp-365-366></span>
+Während im Kloster Jetavana , äußerte der Buddha Vers ([[#dhp-365|365]]) und ([[#dhp-366|366]]) dieses Buches, im Bezug auf einen Bhikkhu, der in einem freundschaftliche Verhältnis mit einem Anhänger Devadattas war.
+Einst besuchte ein Bhikkhu, der sehr freundschaftlich mit einem Anhänger Devadattas war, das Kloster Devadattas, und blieb dort für ein paar Tage. Andere Bhikkhus berichteten dem Buddha, daß er sich unter die Anhänger Devadattas mischte, und das er sogar in das Kloster von Devadatta ging, dort ein paar Tage verbrachte, aß, schlief und offensichtlich die Auswahl der Speisen und die Behaglichkeit des Klosters genoß. Der Buddha ließ nach dem Bhikkhu rufen, und fragte ihn darüber, was er über sein Benehmen gehört hatte und ob es wahr sei. Der Bhikkhu gestand, daß er für ein paar Tage im Kloster Devadattas war. Er erklärte dem Buddha jedoch, daß er sich nicht der Lehren Devadattas angenommen hatte.
+Der Buddha maßregelte ihn dann und zeigte ihm auf, daß ihn sein Benehmen wie einen Anhänger von Devadatta erscheinen ließ: "//Mein Sohn, auch wenn Ihr Euch nicht der Lehren Devadattas angenommen habt, seid ihr, so als würdet Ihr ein Anhänger Devadattas sein, erschienen. Ein Bhikkhu sollt zufrieden mit dem sein, was er bekommt, und nicht anderer Leutes Errungenschaften begehren. Ein Bhikkhu, der neidisch auf die gute Fügung anderer ist, wird weder Konzentration erlangen (samadhi), noch Erkenntnis, noch den Pfad, der zu Nibbana führt (Magga) erlangen. Nur einem Bhikkhu der zufrieden mit dem ist, was er bekommt, ist es möglich, Konzentration, Erkenntnis und den Pfad zu erlangen.//"
+Dann sprach der Buddha folgendes in Versen:
+<div verse>
+__//Vers 365//__ Man sollte nicht verachten, was man (auf passende Art) erhalten hat, noch sollte man anderer Erlangungen neidig sein. Der Bhikkhu, der andere beneidet, kann keine Konzentration erlangen (//Samadhi//).
+__//Vers 366//__ Auch wenn er nur ein Empfänger von wenig ist, wenn ein Bhikkhu nicht verschmäht, was er (auf passende Weise) erhalten hat, werden ihn die Devas loben, ihn, der ein reines Leben führt, und nicht faul ist.
+</div>
+</div>
+====== Die Geschichte von the Giver of the First-Fruits of His Labour ======
+<div chapter_untrans>
+<span anchor #s-dhp-367></span>
+Während im Kloster Jetavana monastery, the Buddha uttered Verse ([[#dhp-367|367]]) dieses Buches, im Bezug auf a brahmin who was in the habit of making five offerings of first-fruits in charity. The first-fruits here refer to the first-fruits of the field. The first-fruits of the field are given in charity at the time of harvesting, at the time of threshing, at the time of storing, at the time of cooking and at the time of filling the plate.
+One day, the Buddha saw the brahmin and his wife in his vision and knew that time was ripe for the couple to attain Anagami Fruition. Accordingly, the Buddha set out for their house and stood at the door for alms food. The brahmin who was then having his meal, facing the interior part of the house, did not see the Buddha. His wife who was near him saw the Buddha, but she was afraid that if her husband saw the Buddha standing at the door for alms-food, he would offer all his rice in the plate and, in that case, she would have to cook again. With this thought in her mind, she stood behind her husband so that he would not see the Buddha; when she quietly stepped backwards and slowly came to where the Buddha was standing, and whispered to him, "//Venerable Sir! We do not have any alms-food for you today.//" But the Buddha had decided not to leave the house; he just shook his head. Seeing this gesture, the brahmin's wife could not control herself and she burst out laughing.
+At that instant, the brahmin turned round and saw the Buddha. At once he knew what his wife had done, and he cried out, "O you, my wretched wife! You have ruined me." Then, taking up his plate of rice, he approached the Buddha and apologetically requested, "Venerable Sir! Please accept this rice which I have partly consumed." To him the Buddha replied, "//O brahmin! Any rice is suitable for me, whether it is not yet consumed, or is partly consumed, or even if it is the last remaining spoonful.//" The brahmin was very much surprised by the Buddha's reply; at the same time, it made him happy because his offer of rice was accepted by the Buddha. The brahmin next asked the Buddha by what standard a bhikkhu was judged and how a bhikkhu was defined. The Buddha knew that both the brahmin and his wife had already learned something about mind and body (//nama-rupa//); so he answered, "//O brahmin! One who is not attached to mind and body is called a bhikkhu.//"
+Dann sprach der Buddha folgendes in Versen:
+<div verse>
+__//Vers  367//__: He who does not take the mind-and-body aggregate (//nama-rupa//) as "I and mine", and who does not grieve over the dissolution (of mind and body) is, indeed, called a bhikkhu.
+</div>
+At the end of the discourse both the brahmin and his wife attained Anagami Fruition.
+</div>
+====== Die Geschichte von a Great Many Bhikkhus ======
+<div chapter_untrans>
+<span anchor #s-dhp-368-376></span>
+Während im Kloster Jetavana , äußerte der Buddha Vers ([[#dhp-368|368]]), ([[#dhp-369|369]]), ([[#dhp-370|370]]), ([[#dhp-371|371]]), ([[#dhp-372|372]]), ([[#dhp-373|373]]), ([[#dhp-374|374]]), ([[#dhp-375|375]]) and ([[#dhp-376|376]]) dieses Buches, im Bezug auf nine hundred bhikkhus.
+Once there was a very rich lady in the town of Kuraraghara, about one hundred and twenty //yojanas// from Savatthi. She had a son who had become a bhikkhu; his name was Sona. On one occasion, Bhikkhu Sona passed through his home town. On his return from the Jetavana monastery his mother met him and organized a grand charity in his honour. Having heard that Bhikkhu Sona could expound the Dhamma very well she also requested him to expound the Dhamma to her and other people of the home town. Bhikkhu Sona complied with her request. So a pavilion was built and a meeting was organized for Bhikkhu Sona to give a discourse. There was a large gathering at the pavilion; the mother of the bhikkhu also went to listen to the Dhamma expounded by her son. She took all the members of her household with her leaving only a maid to look after the house.
+While the lady was away, some thieves broke into the house. Their leader, however, went to the pavilion where the mistress of the house was, sat down near her and kept an eye on her. His intention was to get rid of her should she return home early on learning about the theft at her house. The maid seeing the thieves breaking into the house went to report the matter to her mistress, but the lady only said, "Let the thieves take all my money, I don't care; but do not come and disturb me while I am listening to the Dhamma. You'd better go back." So the maid went home.
+There the girl saw the thieves breaking into the room where her mistress kept all her silverware. Again she went to the pavilion where her mistress was and reported to her that the thieves were taking away her silverware, but she was given the same answer as before. So she had to go back to the house. There she saw the thieves breaking into the room where her mistress kept her gold and she reported the matter to her mistress. This time, her mistress shouted at her, "O dear! Let the thieves take whatever they wish to take; why do you have to come and worry me again when I am listening to a discourse on the Dhamma? Why did you not go back when I told you to? Don't you dare come near me again and say things about the theft or the thieves."
+The leader of the gang of thieves who was close at hand heard everything the lady had said and he was extremely surprised. Her words also kept him thinking, "If we take away the property of this wise and noble person, we will surely be punished; we might even be struck by lightning and our heads broken into many pieces." The leader got alarmed over this possibility and he hurried back to the house of the lady and made his followers return all the things they had taken. He then took all his followers to where the mistress of the house was; she was still at the pavilion, listening attentively to the Dhamma.
+Thera Sona finished his exposition on the Dhamma with the crack of dawn and came down from the dais from where he had expounded the Dhamma. The leader of the thieves approached the rich, noble lady, paid respect to her and revealed his identity to her. He also related to her how they had plundered her house and also that they had returned all her property on hearing her words to her maid, who reported the theft to her during the night. Then, the leader and all the thieves asked the lady to forgive them for having wronged her. Then, they asked Thera Sona to admit them to the Order of bhikkhus. After the admission, each one of the nine hundred bhikkhus took a subject of meditation from Thera Sona and went to the nearby forest to practise meditation in seclusion.
+From a distance of one hundred and twenty yojanas, the Buddha saw those bhikkhus and sent forth his radiance to them so that he seemed to be sitting in their midst.
+Dann sprach der Buddha folgendes in Versen:
+<div verse>
+__//Vers 368//__ The bhikkhu who lives exercising loving-kindness and is devoted to the Teaching of the Buddha will realize Nibbana — the Tranquil, the Unconditioned, the Blissful.
+__//Vers 369//__ O bhikkhu, bale out the water (of wrong thoughts) from this boat (your body); when empty it will sail swiftly; having cut off passion and ill will you will realize //Nibbana//.
+__//Vers 370//__ Cut off the five (the lower five fetters) give up the five (the upper five fetters); and develop the five (controlling faculties). The bhikkhu who has freed himself of the five bonds (passion, ill will, ignorance, pride and wrong view) is called "One who has crossed the flood (of //samsara//)."
+__//Vers 371//__ O Bhikkhu, mediate, and do not be unmindful; do not let your mind rejoice in sensual pleasures. Do not be unmindful and swallow the (hot) lump of iron; as you burn (in //niraya//) do not cry, "This, indeed, is suffering."
+__//Vers 372//__ There can be no concentration in one who lacks wisdom; there can be no wisdom in one who lacks concentration. He who has concentration as well as wisdom is, indeed, close to //Nibbana//.
+__//Vers 373//__ The bhikkhu who goes into seclusion (to meditate), whose mind is tranquil, who clearly perceives the Dhamma, experiences the joy which transcends that of (ordinary) men.
+__//Vers 374//__ Every time he clearly comprehends the arising and the perishing of the //khandha//s, he finds joy and rapture. That, to the wise, is the way to //Nibbana// (the Deathless).
+__//Vers 375//__ For a wise bhikkhu in this Teaching, this is the beginning (of the practice leading to //Nibbana//): control of the senses, contentment, and restraint according to the Fundamental Precepts.
+__//Vers 376//__ Associate with good friends, who are energetic and whose livelihood is pure; let him be amiable and be correct in his conduct. Then, (frequently) feeling much joy he will make an end of //dukkha// (of the round of rebirths).
+</div>
+At the end of each verse, one hundred out of the nine hundred bhikkhus attained arahatship.
+</div>
+====== Die Geschichte von Five Hundred Bhikkhus ======
+<div chapter_untrans>
+<span anchor #s-dhp-377></span>
+Während im Kloster Jetavana monastery, the Buddha uttered Verse ([[#dhp-377|377]]) dieses Buches, im Bezug auf five hundred bhikkhus.
+Five hundred bhikkhus from Savatthi, after taking a subject of meditation from the Buddha, set out for the forest to practise meditation. There, they noticed that the jasmine flowers which bloomed in the early morning dropped off from the plants onto the ground in the evening. Then the bhikkhus resolved that they would strive hard to free themselves from all moral defilements even before the flowers were shed from the plants. The Buddha, through his supernormal power, saw them from his Perfumed Chamber. He therefore sent forth his radiance to them and made them feel his presence. To them the Buddha said, "//Bhikkhus! As the withered flower is shed from the plant, so also, should a bhikkhu strive to free himself from the round of rebirths.//"
+Dann sprach der Buddha folgendes in Versen:
+<div verse>
+__//Vers 377//__ O bhikkhus! As the jasmin (//vassika//) plant sheds its withered flowers, so also, should you shed passion and ill will.
+</div>
+At the end of the discourse the five hundred bhikkhus attained arahatship.
+</div>
+====== Die Geschichte von Thera Santakaya ======
+<div chapter_untrans>
+<span anchor #s-dhp-378></span>
+Während im Kloster Jetavana monastery, the Buddha uttered Verse ([[#dhp-378|378]]) dieses Buches, im Bezug auf Thera Santakaya.
+There was once a Thera named Santakaya, who had been a lion in his past existence. It is said that lions usually go out in search of food one day and then rest in a cave for the next seven days without moving. Thera Santakaya, having been a lion in his last existence, behaved very much like a lion. He moved about very little; his moments were slow and steady; and he was usually calm and composed. Other bhikkhus took his behaviour to be very queer and they reported about him to the Buddha. After hearing the account given by the bhikkhus, the Buddha said to all of them "//Bhikkhus! A bhikkhu should be calm and composed; he should behave like Santakaya.//"
+Dann sprach der Buddha folgendes in Versen:
+<div verse>
+__//Vers 378//__ The bhikkhu who is calm in body, calm in speech, and calm in mind, who is well-composed and has given up (lit., vomited) worldly pleasures, is called a "Tranquil One".
+</div>
+At the end of the discourse Thera Santakaya attained arahatship.
+</div>
+====== Die Geschichte von Thera Nangalakula ======
+<div chapter_untrans>
+<span anchor #s-dhp-379-380></span>
+Während im Kloster Jetavana , äußerte der Buddha Vers ([[#dhp-379|379]]) and ([[#dhp-379|379]]) dieses Buches, im Bezug auf Thera Nangala.
+Nangala was a poor field labourer in the service of a farmer. One day, a bhikkhu, seeing him ploughing a field in his old clothes, asked him if he would like to become a bhikkhu. When he replied in the affirmative, the bhikkhu took him along to the monastery and made him a bhikkhu. After the admission to the Order, as instructed by his teacher, he left his plough and his old clothes in a tree not far away from the monastery. Because the poor man had left his plough to join the Order, he was known as Thera Nangala (nangala = plough). Due to better living conditions at the monastery, Thera Nangala became healthier and soon put on weight. However, after some time, he grew tired of the life of a bhikkhu and often felt like returning to home-life. Whenever this feeling arose in him, he would go to the tree near the monastery, the tree where he had left his plough and his old clothes. There he would reproach himself saying, "O you shameless man! Do you still want to put on these old rags and return to the hard, lowly life of a hired labourer ?" After this, his dissatisfaction with the life of a bhikkhu would disappear and he would go back to the monastery. Thus, he went to the tree at an interval of every three or four days, to remind himself of the wretchedness of his old life.
+When other bhikkhus asked him about his frequent visits to the tree, he replied, "I have to go to my teacher." In course of time, he attained arahatship and he stopped going to the tree. Other bhikkhus, noticing this, asked him teasingly, "Why don't you go to your teacher now?" To those bhikkhus, he replied, "I used to go to my teacher because I had need of him; but now, I have no need to go to him." The bhikkhus understood what he meant by his answer and they went to the Buddha and reported, "Venerable Sir! Thera Nangala claims to have attained arahatship. It cannot be true; he must be boasting, he must be telling lies." To them the Buddha said, "//Bhikkhus! Do not say so; for Nangala is not telling lies. My son Nangala, by reproaching himself and correcting himself, has indeed attained arahatship.//"
+Dann sprach der Buddha folgendes in Versen:
+<div verse>
+__//Vers 379//__ O bhikkhu, by yourself exhort yourself, and examine yourself; thus guarding yourself and being mindful, you will live in peace.
+__//Vers 380//__ One indeed is one's own refuge, (how could anyone else be one's refuge?) One indeed is one's own heaven; therefore, look after yourself as a horse dealer looks after a thoroughbred.
+</div>
+</div>
+====== Die Geschichte von Thera Vakkali ======
+<div chapter_untrans>
+<span anchor #s-dhp-381></span>
+Während im Kloster Veluvana monastery, the Buddha uttered Verse ([[#dhp-381|381]]) dieses Buches, im Bezug auf Thera Vakkali.
+Vakkali was a brahmin who lived in Savatthi. One day when he saw the Buddha going on an alms-round in the city, he was very much impressed by the noble appearance of the Buddha. At the same time, he felt much affection and great reverence for the Buddha and asked permission to join the Order just to be near him. As a bhikkhu, Vakkali always kept close to the Buddha; he did not care much about other duties of a bhikkhu and did not at all practise concentration meditation. So, the Buddha said to him, "//Vakkali, it will be of no use to you by always keeping close to me, looking at my face. You should practise concentration meditation; for, indeed, only the one who sees the Dhamma sees me. One who does not see the Dhamma does not see me. So, you must leave my presence.//" When he heard those words Vakkali felt very depressed. He left the Buddha as ordered, and climbed the Gijjhakuta hill with the intention of committing suicide by jumping down from the peak.
+The Buddha, knowing full well the extent of Vakkali's grief and despondency, reflected that because of his great sorrow and despondency Vakkali might miss the chance of attaining the Maggas. Accordingly, he sent forth his radiance to Vakkali, made him feel his presence and appeared as if in person to Vakkali. With the Buddha near him, Vakkali soon forgot all his sorrow; he became cheerful and very much heartened.
+Dann sprach der Buddha folgendes in Versen:
+<div verse>
+__//Vers 381//__ The bhikkhu who frequently feels joy and is devoted to the Teaching of the Buddha will realize Nibbana — the Tranquil, the Unconditioned, the Blissful.
+</div>
+At the end of the discourse Vakkali attained arahatship.
+</div>
+====== Die Geschichte von Samanera Sumana ======
+<div chapter_untrans>
+<span anchor #s-dhp-382></span>
+Während im Kloster Pubbarama monastery, the Buddha uttered Verse ([[#dhp-382|382]]) dieses Buches, im Bezug auf Samanera Sumana.
+Samanera Sumana was a pupil of Thera Anuruddha. Although he was only seven years old he was an arahat, endowed with supernormal powers. Once, when his teacher Anuruddha was ill at a monastery in a forest of the Himalayas, he fetched water from the Anotatta lake which was five hundred yojanas away from the monastery. The journey was made not by land but by air through his supernormal power. Later, Thera Anuruddha took Samanera Sumana to the Buddha, who was then sojourning at Pubbarama, the monastery donated by Visakha.
+There, other young bhikkhus and samaneras teased him by patting his head, or pulling his ears, nose and arms, and jokingly asked him if he was not feeling bored. The Buddha saw them and thought that he would make those young bhikkhus see the rare qualities of young Samanera Sumana. So it was made known by the Buddha that he wanted some samanera to get a jar of water from the Anotatta lake. The Venerable Ananda searched among the bhikkhus and samaneras of the Pubbarama monastery, but there was none who was able to undertake the job. Finally, the Venerable Ananda asked Samanera Sumana who readily agreed to fetch water from the Anotatta lake. He took a big golden jar front the monastery and soon brought the water from the Anotatta lake for the Buddha. As before, he went to the Anotatta lake and came back by air through his supernormal power.
+At the congregation of the bhikkhus in the evening, the bhikkhus told the Buddha about the wonderful trip made by Samanera Sumana. To them the Buddha said, "//Bhikkhus, one who practises the Dhamma vigilantly and zealously is capable of attaining supernormal powers, even though he is young.//"
+Dann sprach der Buddha folgendes in Versen:
+<div verse>
+__//Vers 382//__ A bhikkhu who, though young, devotes himself to the Teaching of the Buddha lights up the world, as does the moon freed from a cloud.
+</div>
+End of Chapter Twenty-five: The Bhikkhus
+</div>
+<div chapter_untrans>
+<div alphalist>
+<span hlist> [[dhp.24.bpit|⇦ Voriges Kapitel]] | [[dhp.26.bpit|Nächstes Kapitel ⇨]] </span>
+</div>
+</div>
+====== Notes ======
+<div notes>
+<span anchor #notes></span>
+  ? <span fn #fn-1>[[#fnt-1|1]]</span>.
+  :: //saddhamma//: the Dhamma of the virtuous; i.e., the thirty-seven Factors of Enlightenment (//Bodhipakkhiya Dhamma//) and the nine Transcendentals (//Lokuttara Dhamma//).
+  ? <span fn #fn-2>[[#fnt-2|2]]</span>.
+  :: The lower five fetters (//Orambhagiya samyojana//) are: ego belief (//sakkayaditthi//); doubt (vicikkiccha); wrong views of morality and practices (//silabbataparamasa//); sensual desire (//kamaraga//) and ill will (//byapada//). These can be got rid of by the first, second and third Maggas.
+  ? <span fn #fn-3>[[#fnt-3|3]]</span>.
+  :: The upper five fetters (//Uddhambhagiya samyojana//) are: craving for fine material existences (//rupa raga//); craving for non-material existences (//arupa raga//); pride (//mana//); restlessness (//uddhacca//) and ignorance (//avijja//). These five can be got rid of by arahatship.
+  ? <span fn #fn-4>[[#fnt-4|4]]</span>.
+  :: The five controlling faculties (//Pancindriya//) are: faith (//saddha//); diligence (//viriya//); mindfulness (//sati//); concentration (//samadhi//) and wisdom (//panna//).
+  ? <span fn #fn-5>[[#fnt-5|5]]</span>.
+  :: The five //sangas// are: passion, ill will, ignorance, pride and wrong views.
+  ? <span fn #fn-6>[[#fnt-6|6]]</span>.
+  :: //pamojjabahulo//: lit., much joy; according to the Commentary, in this context, frequently feeling joy.
+  ? <span fn #fn-7>[[#fnt-7|7]]</span>.
+  :: Not found in some foreign versions.
+</div>
+<span #h_content_end></span>
+<div #f_footer>
+<div showmore>
+<div #f_colophon>
+<div #f_newcopyrightsymbol>[[#top| ]]</div>
+<div #f_provenance>**Herkunft:**
+<div #f_sourceCopy>[[de:dhamma-dana|{{de:img:d2.png?8}}]] 1986 Daw Mya Tin, Editorial Committee, Burma Tipitaka Association</div>
+<div #f_sourceCopy_translation></div>
+<div #f_sourceEdition>Letzte Revision: sj, 17. November 2017.<!--mr, 21. Februar 2017--></div>
+<div #f_sourceTitle>Aus //Der Dhammapada: Verse and Erzählungen//, übersetzt aus dem Pali von Daw Mya Tin, M.A. und zusammengestellt vom Editorial Committee, Burma Tipitaka Association Rangoon, Burma, 1986. Großzügig abgeschrieben mit Zustimmung von Herrn U Maung Lwin für das Dhamma-Dana-Projekt [[http://www.nibbana.com|www.nibbana.com]] und als Dhamma-Dana zum weiterteilen auf ZzE gegeben.</div>
+<div #f_atiCopy>Diese Ausgabe von Zugang zur Einsicht ist [[de:dhamma-dana|{{de:img:d2.png?8}}]]2014-2017.</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): "Bhikkhuvagga" (Dhp XXV), 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.25.bpit.html|http://www.zugangzureinsicht.org/html/tipitaka/kn/dhp/dhp.25.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>

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