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Talkbox

Like when enter or join, a shrine, another's sphere, or back: good for greating, bye, veneration, short talks, quick help. Some infos on regards .


2024 Mar 24 19:07:11
អរិយវង្ស:  _/\_ _/\_ _/\_ 😌

2024 Mar 24 14:13:29
blazer: Bhante Dhammañāṇa  _/\_ _/\_ _/\_

2024 Mar 24 06:25:25
Dhammañāṇa: A blessed full moon Uposatha by following the conducts of the Arahats.

2024 Mar 23 13:11:16
blazer: Hello everyone  _/\_

2024 Mar 21 01:07:56
Dhammañāṇa: Nyom

2024 Mar 21 00:28:58
Moritz: Vandami Bhante _/\_ _/\_ _/\_

2024 Mar 20 14:25:49
blazer: Bhante Dhammañāṇa  _/\_ _/\_ _/\_

2024 Mar 20 12:06:29
Dhammañāṇa: Nyom

2024 Mar 20 11:24:06
blazer: Good morning everyone  _/\_

2024 Mar 18 21:42:50
blazer:  _/\_ _/\_ _/\_

2024 Mar 18 19:43:59
Dhammañāṇa: Mudita, Nyom.

2024 Mar 18 19:36:35
blazer: Bhante Dhammañāṇa  _/\_ _/\_ _/\_ Undertaking this Sila day at my best.

2024 Mar 18 06:17:10
Dhammañāṇa: Those who undertake the Sila day today: may it be of much metta.

2024 Mar 18 02:16:41
blazer:  _/\_ _/\_ _/\_

2024 Mar 17 21:09:31
អរិយវង្ស: 🚬🚬🚬

2024 Mar 17 06:30:53
Dhammañāṇa: Metta-full Sila day, those after it today.

2024 Mar 17 00:02:34
blazer: Bhante Dhammañāṇa  _/\_ _/\_ _/\_

2024 Mar 11 09:16:04
Dhammañāṇa: Once totally caught by google, AI and machines, every door has been closed for long, long term.

2024 Mar 11 09:14:04
Dhammañāṇa: People at large just wait that another would do his/her duty. Once a slight door to run back, they are gone. By going again just for debts, the wheel of running away turns on.

2024 Mar 10 18:59:10
Dhammañāṇa: Less are those who don't use the higher Dhamma not for defilement-defence, less those who don't throw the basics away and turn back to sensuality "with ease".

2024 Mar 10 06:51:11
Dhammañāṇa: A auspicious new-moon Uposatha for those observing it today.

2024 Mar 09 06:34:39
Dhammañāṇa: A blessed New-moon Uposatha, and birth reminder day of a monarchy of wonders.

2024 Mar 08 21:39:54
Dhammañāṇa: The best way to keep an Ashram silent is to put always duties and Sila high. If wishing it populated, put meditation (eating) on the first place.

2024 Mar 03 21:27:27
Dhammañāṇa: May those undertaking the Sila day today, spend it off in best ways, similar those who go after the days purpose tomorrow.

2024 Feb 25 22:10:33
អរិយវង្ស:  _/\_ _/\_ _/\_

2024 Feb 24 06:42:35
Dhammañāṇa: A blessed Māgha Pūjā and Full moon Uposatha with much reason for good recallings of goodness.

2024 Feb 24 01:50:55
blazer: Bhante Dhammañāṇa  _/\_ _/\_ _/\_

2024 Feb 23 06:39:57
Dhammañāṇa: Nyom

2024 Feb 23 00:19:58
blazer: Taken flu again... at least leg pain has been better managed since many weeks and it's the greatest benefit. Hope Bhante Dhammañāṇa is fine  _/\_ _/\_ _/\_

2024 Feb 18 01:06:43
blazer:  _/\_ _/\_ _/\_

2024 Feb 18 00:02:37
អរិយវង្ស:  _/\_ _/\_ _/\_

2024 Feb 17 18:47:31
Dhammañāṇa: A blessed rest of todays Sila-day.

2024 Feb 17 18:46:59
Dhammañāṇa: Chau Marco, chau...

2024 Feb 16 23:32:59
blazer: Just ended important burocratic and medical stuff. I will check for a flight for Cambodia soon  _/\_

2024 Feb 09 16:08:32
blazer:  _/\_ _/\_ _/\_

2024 Feb 09 12:17:31
អរិយវង្ស:  _/\_ _/\_ _/\_

2024 Feb 09 06:42:17
Dhammañāṇa: May all spend a blessed New moon Uposatha and last day of the Chinese year of the rabbit, entering the Year of the Naga wisely.

2024 Feb 02 21:17:28
អរិយវង្ស:  _/\_ _/\_ _/\_

2024 Feb 02 19:53:28
Dhammañāṇa: May all have the possibility to spend a pleasing rest of Sila day, having given goodness and spend a faultless day.

2024 Jan 26 14:40:25
អរិយវង្ស:  _/\_ _/\_ _/\_

2024 Jan 25 10:02:46
Dhammañāṇa: May all spend a blessed Full moon Uposatha.

2024 Jan 11 06:37:21
អរិយវង្ស:  _/\_ _/\_ _/\_

2024 Jan 07 06:31:20
Dhammañāṇa: May many, by skilful deeds,  go for real and lasting independence today

2024 Jan 06 18:00:36
អរិយវង្ស:  _/\_ _/\_ _/\_

2024 Jan 04 16:57:17
blazer:  _/\_ _/\_ _/\_

2024 Jan 04 12:33:08
Dhammañāṇa: A blessed Sila-day, full of metta in thoughts, speech and deeds.

2023 Dec 30 20:21:07
អរិយវង្ស:  _/\_ _/\_ _/\_

2023 Dec 27 23:18:38
Dhammañāṇa: May the rest of a bright full moon Uposatha serve many as a blessed day of good deeds.

2023 Dec 26 23:12:17
blazer:  _/\_ _/\_ _/\_

2023 Dec 24 16:52:50
Dhammañāṇa: May all who celebrated the birth of their prophet, declaring them his ideas of reaching the Brahma realm, spend peaceful days with family and reflect the goodness near around them, virtuous, generously.

2023 Dec 20 21:36:37
blazer:  _/\_ _/\_ _/\_

2023 Dec 20 06:54:09
Dhammañāṇa: A blessed Sila day, by conducting in peacefull manners.

2023 Dec 12 23:45:24
blazer:  _/\_

2023 Dec 12 20:34:26
Dhammañāṇa: choice, yes  :)

2023 Dec 12 13:23:35
blazer: If meaning freedom of choice i understand and agree

2023 Dec 12 12:48:42
blazer:  _/\_ _/\_ _/\_

2023 Dec 12 06:13:23
Dhammañāṇa: May all spend a great New Moon Uposatha, following the conducts of the Arahats.

2023 Dec 10 12:51:16
Dhammañāṇa: The more freedom of joice, the more troubled in regard of what's right, what's wrong. My person does not say that people at large are prepared for freedom of joice even a little.

2023 Dec 10 10:59:42
blazer: Hope they eat more mindfully than how they talk. It is clear for the gross food, we had more than a talk about this topic. I have put so much effort in mindful eating at the temple, but when i was back i wanted more refined food. I was used to get a choice of more than 10 dishes every day

2023 Dec 10 06:57:44
Dhammañāṇa: A person eating on unskilled thoughts will last defiled, Nyom. Gross food does nothing for purification at all.

2023 Dec 09 21:41:58
blazer: I've had a couple of not nice experiences with monks that were not so pure in my opinion. They surely eat far better than me at temple.

2023 Dec 09 21:41:41
blazer: Ven. Johann  _/\_ _/\_ _/\_

2023 Dec 09 11:38:36
Dhammañāṇa: Spiritual prostitution, just another way of livelihood.

2023 Dec 05 20:59:38
Dhammañāṇa: May all spend a pleasing rest of Sila-day.

2023 Nov 27 14:47:22
អរិយវង្ស:   _/\_ _/\__/\_

2023 Nov 27 05:41:32
Dhammañāṇa: May all spend a blessed Anapanasati- Fullmoon and reflect the goodness of Ven Sāriputta as well today.

2023 Nov 20 19:18:13
អរិយវង្ស:  _/\_ _/\_ _/\_

2023 Nov 20 18:20:15
Dhammañāṇa: May all spend a pleasing rest of Sila-day.

2023 Nov 20 02:48:24
Moritz: Hello _/\_ Still possible to join: An-other Journey into the East 2023/24

2023 Nov 18 13:55:11
blazer: Hello everyone  _/\_ _/\_ _/\_

2023 Nov 12 01:09:01
Dhammañāṇa: Nyom

2023 Nov 12 00:45:21
Moritz: Vandami Bhante _/\_ _/\_ _/\_

2023 Nov 09 19:42:10
អរិយវង្ស:  _/\_ _/\_ _/\_

2023 Nov 09 07:17:02
Dhammañāṇa: សិលា​នាំ​ទៅ​រក​ឯករាជ្យ​នៃ​ជាតិ! សូមឱ្យមនុស្សជាច្រើនប្រារព្ធទិវាឯករាជ្យ(ពី)ជាតិ។

2023 Nov 09 07:06:56
Dhammañāṇa: Sila leads to independence of Jati! May many observe a conductive Independence day.

2023 Nov 07 00:54:02
Dhammañāṇa: Nyoum

2023 Nov 07 00:39:55
Moritz: Vandami Bhante _/\_ _/\_ _/\_

2023 Nov 06 15:47:51
អរិយវង្ស:  _/\_ _/\_ _/\_

2023 Nov 06 12:21:27
Dhammañāṇa: A blessed Sila observation day today.

2023 Oct 30 15:17:36
Dhammañāṇa: It's common in to give up that what's given to do assist me toward release, common that seeking security in what binds.

2023 Oct 30 13:22:27
អរិយវង្ស: ព្រះអង្គ :) កូណាលុប delta chat ហើយ :D _/\_ _/\_ _/\_

2023 Oct 23 18:56:09
អរិយវង្ស:  _/\_ _/\_ _/\_

2023 Oct 22 20:36:01
Dhammañāṇa: May all spend a pleasing rest of this Sila-day.

2023 Oct 19 20:31:12
Dhammañāṇa: Nyom Sreyneang

2023 Oct 15 07:07:01
អរិយវង្ស:  _/\_ _/\_ _/\_

2023 Oct 14 06:53:21
Dhammañāṇa: May all spend a New moon Uposatha based on goodwill for all, find seclusion in the middle of family duties.

2023 Sep 29 07:35:30
blazer:  _/\_ _/\_ _/\_

2023 Sep 29 07:23:47
អរិយវង្ស:  _/\_ _/\_ _/\_

2023 Sep 29 07:03:11
Dhammañāṇa: A blessed full moon Uposatha and begin of the ancestor weeks by lived metta and virtue: lived gratitude toward all being, toward one self.

2023 Sep 22 22:07:43
Dhammañāṇa: If no rush turn toward reducing sensuality and make Silas the top of priority, it's to fear that an Atomic conflic will be chosen soon, in the battle of control of the "drugs".

2023 Sep 22 14:59:39
អរិយវង្ស:  _/\_ _/\_ _/\_

2023 Sep 22 06:35:51
Dhammañāṇa: A blessed Uposatha Observance on this Sila-day, by conducting similar the Arahats.

2023 Sep 16 19:29:27
blazer: Ven. Johann  _/\_ _/\_ _/\_

2023 Sep 16 19:29:13
blazer: Hello everyone! I've just come back home. I had a long trip and no sleep for more than 30 hours, but currently feel quite good. I've had a good experience, i'm happy. I've found out much inspiration and many ideas about the training and the holy life. I'll recollect and write about them as soon as i've taken some rest. Hope to find you all well and in good health  _/\_ _/\_ _/\_

2023 Sep 15 05:25:24
អរិយវង្ស:  _/\_ _/\_ _/\_

2023 Sep 14 21:09:49
Dhammañāṇa: A blessed rest of New moon Uposatha today (later as no connection before).

2023 Sep 10 01:55:47
អរិយវង្ស:  _/\_ _/\_ _/\_?

2023 Sep 09 18:52:54
Dhammañāṇa: No existence, no 'way of life', can excel the finally journey, just 'busy' in given away all of what ever made one's own. A total remorse-less existence. May many go for it, and see the way toward the deathless, no more worry of past, future and present as well.

2023 Sep 09 18:52:28
Dhammañāṇa: No existence, no 'way of life', can excel the finally journey, just 'busy' in given away all of what ever made one's own. A total remorse-less existence. May many go for it, and see the way toward the deathless, no more worry of past, future and present as well.

2023 Sep 08 06:19:20
Dhammañāṇa: A blessed Sila day, by maintaining goodwill toward all, not only by deeds and speech, but with nine factors, incl. a mind full of metta.

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Author Topic: The demon and the Yakkha you should take care - Die Dämonen und Yakkhas  (Read 3131 times)

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Online Dhammañāṇa

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Quote
Anger-Eating Demons

Once there lived a demon who had a peculiar diet: he fed on the anger of others. And as his feeding ground was the human world, there was no lack of food for him. He found it quite easy to provoke a family quarrel, or national and racial hatred. Even to stir up a war was not very difficult for him. And whenever he succeeded in causing a war, he could properly gorge himself without much further effort; because once a war starts, hate multiplies by its own momentum and affects even normally friendly people. So the demon's food supply became so rich that he sometimes had to restrain himself from over-eating, being content with nibbling just a small piece of resentment found close-by. But...
as it often happens with successful people, he became rather overbearing and one day when feeling bored he thought: "Shouldn't I try it with the gods?" On reflection he chose the Heaven of the Thirty-three Deities, ruled by Sakka, Lord of Gods. He knew that only a few of these gods had entirely eliminated the fetters of ill-will and aversion, though they were far above petty and selfish quarrels. So by magic power he transferred himself to that heavenly realm and was lucky enough to come at a time when Sakka the Divine King was absent. There was none in the large audience hall and without much ado the demon seated himself on Sakka's empty throne, waiting quietly for things to happen, which he hoped would bring him a good feed. Soon some of the gods came to the hall and first they could hardly believe their own divine eyes when they saw that ugly demon sitting on the throne, squat and grinning. Having recovered from their shock, they started to shout and lament: "Oh you ugly demon, how can you dare to sit on the throne of our Lord? What utter cheekiness! What a crime! you should be thrown headlong into the hell and straight into a boiling cauldron! You should be quartered alive! Begone! Begone!"

But while the gods were growing more and more angry, the demon was quite pleased because from moment to moment he grew in size, in strength and in power. The anger he absorbed into his system started to ooze from his body as a smoky red-glowing mist. This evil aura kept the gods at a distance and their radiance was dimmed.

Suddenly a bright glow appeared at the other end of the hall and it grew into a dazzling light from which Sakka emerged, the King of Gods. He who had firmly entered the undeflectible Stream that leads Nibbana-wards, was unshaken by what he saw. The smoke-screen created by the gods' anger parted when he slowly and politely approached the usurper of his throne. "Welcome, friend! Please remain seated. I can take another chair. May I offer you the drink of hospitality? Our Amrita is not bad this year. Or do you prefer a stronger brew, the vedic Soma?"

While Sakka spoke these friendly words, the demon rapidly shrank to a diminutive size and finally disappeared, trailing behind a whiff of malodorous smoke which likewise soon dissolved.

The gist of this story dates back to the discourses of the Buddha. But even now, over 2500 years later, our world looks as if large hordes of Anger-eating Demons were haunting it and were kept well nourished by millions slaving for them all over the earth. Fires of hate and wide-traveling waves of violence threaten to engulf mankind. Also the grass roots of society are poisoned by conflict and discord, manifesting in angry thoughts and words and in violent deeds. Is it not time to end this self-destructive slavery of man to his impulses of hate and aggression which only serve the demoniac forces? Our story tells how these demons of hate can be exorcised by the power of gentleness and love (metta not mix with nomal love). If this power of love (metta) can be tested and proven, at grass-root level (metta), in the widely spread net of personal relationships, society at large, the world at large, will not remain unaffected by it.

Retold from an ancient Buddhist Story by Nyanaponika Thera
Would the story hold for greed - eating as well as delusion - eating Demons as well?


Der Zorn fressende Dämon

Einst lebte ein Dämon, der eine eigentümliche Art hatte sich zu ernähren: Er ernährte sich vom Haß anderer. Und da seine Nährboden die menschliche Welt war, gab es für ihn niemals Mangel an Futter. Für ihn war es ein Leichtes einen Familienstreit, einen Nationalhaß oder Radikalität zu provozieren. Selbst einen Krieg anzufachen war für ihn nicht schwer. Und wenn immer er Erfolg hatte eine Krieg anzuzetteln, konnte er sich anständig vollfressen ohne viel weiter Anstrengung zu investieren. Wenn einmal ein Krieg beginnt, multipliziert sich Haß aus seinem eigenen Antrieb und erfasst selbst sonst friedlich lebende Leute. So wurde die Nahrungszufuhr des Dämons so reichlich, dass er anfangen mußte sich zu beherrschen, um sich nicht zu überfressen und gab sich mit mit dem Knappern von einem Stück Missgunst, das er gleich neben sich fand, zufrieden.
Wie es jedoch meist mit erfolgreichen Personen passiert, wurde er nach und nach überheblich und eines Tages, als er sich gelangweilt fühlte, kam ihm der Gedanke: „Sollte ich es mit den Göttern probieren?“ Nachgedacht, wählte er den Himmel der dreiunddreißig Götter, in dem Sakka, der König der Götter regierte. Er wußte, daß nur wenige dieser Götter die Fesseln von Übelwollen und Ablehnung wirklich ausgelöscht hatten, auch wenn sie weit über Belanglosem und selbstsüchtigem Streit weilten. So transferierte er sich mit magischer Kraft in das himmlische Reich und war ausreichend von Glück begleitet, um in der Abwesenheit von Sakka, dem erhabenen König anzukommen. Niemand war da in dieser großen Audienzhalle und ohne viel Aufhebens setzte sich der Dämon auf den leeren Thron von Sakka und wartete, auf ein gutes Mahl bedacht, leise darauf was passiert würde. Bald kamen einige Götter in den Saal und konnten zuerst ihren göttlichen Augen nicht trauen, als sie den häßlichen Dämon breit und grinsend auf dem Thron sitzen sahen. Nachdem sie sich von ihrem Schock erholt hatten begannen sie zu klagen und zu schreien: „Oh du häßlicher Dämon, wie kannst du es wagen dich auch den Thron eurer Majestät zu setzen? Welch eine Unverfrorenheit! Was für ein Verbrechen! Du solltest kopfüber in die Hölle, hinein ein einen qualmenden Kessel geworfen werden! Lebend sollte man dich vierteilen! Weiche! Weiche!
Aber während die Götter immer zorniger und haßerfüllter wurden, war der Dämon wirklich entzückt und er wuchs mit jedem Moment an Größe, Stärke und Macht. Der Haß den er in sein Wesen aufnahm, begann sich von seinem Körper in Form einer rot schimmernden, rauchartigen Dunstwolke böse abzusondern. Diese Ausstrahlung hielt die Götter in guter Entfernung und ließ ihr Erstralhen nach und nach verblaßen.
Plötzlich erschien ein heller Glimmer am anderen Ende der Halle und wuchs zu einem grellen Licht aus dem Sakka, der König der Götter heraustrat. Er, der den unerschütterlichen Strom der zu Nibbana führt wirklich erreicht hatte, war unbewegt von dem was er sah. Die Rauchschwaden die durch den Zorn der Götter verursacht wurden, teilten sich, während er langsam und freundlich dem Thronräuber gegenüber trat. „Sein Sie willkommen, Freund! Bleiben Sie doch bitte sitzen. Ich nehme einen anderen Stuhl. Darf ich ihnen ein Getränk der Gastfreundschaft servieren? Unser Amrita is keineswegs schlecht dieses Jahr. Oder bevorzugen Sie ein stärkeres Gebräu, einen Vedic Soma?“

Während Sakka diese Worte der Freundlichkeit sprach, schrumpfte der der Dämon rasch zu einer winzigen Gestalt und verschwand letztlich zur Gänze. Zurück blieb ein Hauch von übelriechendem Rauch, welcher sich ebenfalls schnell verflüchtigte.
Die Kernaussage dieser Geschichte reicht bis zu den Lehren Buddhas zurück. Doch selbst heute, mehr als 2500 Jahre später, erscheint unsere Welt so als würde eine Horde von Zorn-fressender Dämonen auf der Jagd sein und sich, an dem Millionen unter ihnen versklavten, zu nähren. Das Feuer von Haß und weitreichende Wellen von Gewalt drohen die Menschheit einzuhüllen. Auch die Grundlagen der Gesellschaft sind durch Streit und Uneinigkeit vergiftet, die sich in haßvollen Gedanken, Wörtern und gewaltvollen Taten manifestieren. Ist es für die Menschen nicht an der Zeit diese selbstzerstörerischen Sklaverein, die Ausschlag für Haß und Aggression zur Stärkung der dämonischen Kräfte gibt, zu beenden? Diese Geschichte hier erzählt wie diese Dämonen des Haßes mit der Macht des Samftmutes und der Zuwendung vertrieben werden können. Wenn diese Macht der Liebe (metta) auf der Basisebene, im weit verstrickten Netz persönlicher Beziehungen, prüfbar ist, so kann die Gesellschaft im Großen, die Welt im Ganzen, davon nicht unberührt bleiben.

(frei übersetzt von “The Anger-eating Demon” - retold from an ancient Buddhist Story by Nyanaponika Thera)
Würde die Geschichte auch für Gier-fressende und Wahn-fressende Dämonen halten, und wenn, wie?


Quote
The greed sucking Yakkha*

Once there lived a yakkha* who had a peculiar diet: he fed on the greed of others. And as his feeding ground was the human world, there was no lack of food for him. He found it quite easy to provoke a family desire, or national trend and to found a folk addiction. Even to stir up a total exhaustion of resources was not very difficult for him. And whenever he succeeded to cause a comprehensive exhaustion, he could properly gorge himself without much further effort; because once a addiction starts, greed multiplies by its own momentum and affects even normally modest people. So the yakkhas's food supply became so rich that he sometimes had to restrain himself from over-eating, being content with nibbling just a small piece of fervor found close-by.

But as it often happens with successful people, he became rather overbearing and one day when feeling bored he thought: "Shouldn't I try it with the ascetics and the noble minded?" On reflection he chose the monastery of the Bhikkhus of old tradition where the abbot Alobha watched over the daily matters. He knew that only a few of these Bhikkhus had entirely eliminated the fetters of greed and lust, though they were far above excessive and pleasure-driven commons. So by magic power he transferred himself to that remote monastery and was lucky enough to come at a time when Alobha the abbot was absent. There was none in the large food hall where the meager alms food was already prepared. Humble seeming he set down in the last and most dirty corner of the hall, transformed all alms food into delicious meals and kickshaw, waiting quietly for things to happen, which he hoped would bring him a good feed.

Soon some of the Bhikkhus came to the hall and first they could hardly believe their own divine eyes when they saw that humble yakkha sitting in the corner and facing the delicious meal. Having recovered from their excitement, they started to speak soft and sweetly: "Oh you noble Yakkha, it’s not proper for you to sit there in the dirty corner? What utter surrender! What bliss! You should be carried headlong up into the highest Deva realms and enjoy your merits! All comfort of those heavens should be yours! Be blessed! Be blessed!"

But while the Monks were growing more and more lustful, affected and greedy, the big Yakkha was quite pleased because from moment to moment he lost his size and weight, got even more humble and gained immeasurable  strength and power. The greed he absorbed into his system started to ooze from his body as a shining glimmer rays. This pleasant aura attracted the Bhikkhus more and more and their clearness was nearly lost.

Suddenly a damping gravitation appeared at the other end of the hall and it grew into a clear area from which Alobha emerged, the abbot of the monastery. He who had firmly entered the undeflectible Stream that leads Nibbana-wards, was unshaken by what he saw. The sparkle shadows created by the monk’s greed parted when he slowly and politely with unaffected face approached the generous donor: "You are not that welcome here my friend! It would be better if you would get up and leave this place. We are not able to take your offers, but you might have forgotten to eat your self today. It would be good if you still your own hunger first.

While Alobha spoke these rejecting words, the body of the Demon won rapidly size and with it his hunger as well. As even the other Bhikkhus realized, in what kind of greed and affection they had been caught, the yakkha fearfully and greedy stuffed all the food in his throat. His body bulge bigger and to a size that his being suddenly exploded. Left there was a sweet and alluringly fluid on the floor which likewise soon drain away into the ground.
----

The structure of these story origins from a story about a Anger eating Demon which goes back to the teachings of the Buddha. Today, more that 2.500 years later, anger is for the most as unwholesome mind state visible, in opposite to the evil root of delusion, or better the forcing twin of anger greed is generally overseen.
It is even so that most try to defend anger with greed and this Yakkha consume grows bigger and bigger in his power. Compared the floods of greed, nature catastrophes, climate change, exhaustion of resources and extermination of countless species, then accompany of the fire of hatred – if examined clearly and honestly – might look even accidental and secondary. Actually it is like that. The basic orientation of our society today is the desire for more, for pleasure, fun and satisfaction. The poison of greed is inside of every thought, word and forced action.
Isn’t time for man to consider a little deeper meaning behind all, time to reduce the self-aggrandising and simultaneously destructing slavery caused by craving and to renounce step by step from greed, lust and attachment? Isn’t it time to stop giving the yakkha’s power more fuel?
This story tells who this – in everybody of us habitated – Yakkha of greed could be expelled by the power by modesty, renunciation and frugalness. When the power of modesty out of compassion (karuna) on this grass-root level is realized, the net of our consume structure, our eternal society, the whole world couldn’t stay untouched for even a moment.
As many „Buddhist“ teachings are seen just as an alternative to keep the wheel of birth, aging, sickness and death on a run but lesser as a way to escape from this circel, it is not rarely that even whole groups, and nations are spinned faster by this half grasped rein, limping on one leg. The Buddhist way needs a strong grasp of both ends of the rein (not-hatred but also not-greed) to get the root and misleader delusion on the right track. On this middle-path we are leaded to the highest insight for the welfare of all beings and our as well. 


* Yakkha (Yeak): Is a being of the deva-realm which manifests in the human world. According to ancient stories those are mainly giants which eat everything coming along with them. Those giants are not generally mentioned as bad, they are more over a kind of “judge” for those who totally left into bad habits and are called to be devas of the lower deva-realms.

(Root story:  “The Anger-eating Demon” - retold from an ancient Buddhist Story by Nyanaponika Thera)


Der Gier saugende Yakkha*

Einst lebte ein Yakkha* der eine eigentümliche Art hatte sich zu ernähren: Er ernährte sich von der Gier anderer. Und da sein Nährboden die menschliche Welt was, gab es für ihn niemal Magel an Futter. Für ihn war es ein Leichtes eine Familienbestreben, einen Nationaltrend oder eine Volkssucht zu kreiiren. Selbst eine vollommene Ausbeutung von Recourcen war für ihn nicht schwer anzustiften. Wenn immer er erfolg hatte und eine groß angelegte Ausbeutung anzettelte, konnte er sich anständig vollfressen ohne viel weitere Anstrengung investieren zu müssen. Wenn einmal die Ausbeutung Fuß fast, multipliziert sich Gier aus eigenem Antrieb und erfasst selbst sonst bescheiden lebende Leute. So wurde die Nahrungszufuhr des Yakkhas so reichlich, dass er anfangen mußte, sich zu beherrschen um sich nicht zu überfressen und gab sich mit dem Knappern an einem Stück Leidenschaft, daß er gleich neben sich fand, zufrieden.

Wie es jedoch meist mit erfolgreichen Personen passiert, wurde er nach und nach überheblicher und eines Tages, als er sich gelangweilt fühle, kam ihm der Gedanke: „Sollte ich es mit den Asketen und Nobelgesinnten probieren?“ Nachgedacht, wählte er das Kloster der Alten Bhikkhu Tradition, in dem der Abt Alobha sich um das Rechte kümmerte. Er wusste, daß nur wenige dieser Mönche die Fesseln von Gier und Lust wirklich ausgelöst hatten, auch wenn sie weit über dem Unmässigen und giergetriebenen Tätigkeiten weilten. So transferierte er sich mit magischer Kraft in das weit abgelegene Kloster und war ausreiched von Glück gebleitet um in der Abwesenheit von Alobha, dem ehrwürdigen Abt anzukommen. Niemand war in der großen Ausspeisehalle in der die kargen Almosenspeisen bereits aufgedeckt waren und demutig erscheinend setzte sich der Yakkha an der schmutzigest Stell im letzten Winkel, verwandelte die Brockelspeisen in herrliches Festmahl und Schlemmerspeisen und wartete, auf ein gutes Mahl, still und bedacht was passierte.

Bald kamen einige Mönche zu ihrer einigen Tagesmahlzeit in den Saal und konnten ihren Augen nicht trauen als sie den bescheiden wirkenden Yakkha in der Ecke sahen und von den ausserordentlichen Speisen angetan waren.

Nachdem sie sich von den ersten Erregungen erholt hatten begannen sie den Yakkha behutsam anzusprechen: „Oh du edler Yakkha, es ziemt sich nicht, daß du da so bescheiden in der schäbigsten Ecke des Saales sitzt. Was für eine Hingabe! Du solltest kopfüber in die Welt der freudigen Devas hochfahren und deine Wohltaten genießen! Alle Annehmlichkeiten dieses Himmels solltest du genießen! Sei gesegnet! Sei gesegnet!“

Aber während die Mönche immer lustvoller, erregter und gieriger wurden, war der riesige Yakkha wirklich entzückt und wurde mit jedem Moment immer kleiner, bescheidener und machtvoller. Die Gier die er in seinem Wesen aufnahm, begann sich von seinem Körper in Form von strahlendem Glitzer in funkelten Radianten anziehend abzusondern. Die Ausstrahlung zog die Mönche immer mehr an und vereinnahmte ihre sonst gelassene Erscheinung.


Plötzlich erschien ein dämpfender Glimmer am anderen Ende der Halle und wuchs zu einer klaren Stelle aus der Alobha, der Abt hervortrat. Er, der den unerschütterlichen Strom der zu Nibbana führt wirklich erreicht hatte, war unbewegt von dem was er sah. Der Glitzer der durch die Gier der Mönche verursacht wurde, teilte sich während er langsam und mit trockener aber freundlicher Mine dem großzügigen Gönner gegenüber trat. „Sie sind hier nicht so wilkommen mein Freund! Es wäre besser wenn sie jetzt gehen. Wir können ihre Speisen nicht annehmen, aber sie haben heute sicher noch nichts gegessen und es wäre gut wenn sie sich zuerst man selbst begienen.“

Während der Abt diese Worte der Zurückweisung sprach, wuchs der Körper des Dämons an und mit ihm sein Hunger. Und als dann auch die Mönche erkannten in welcher Gier und Entzückung sie gefangen waren begann der Yakkha verzweifelt seine Gaben in den Rachen zu stopfen bis er so voll war das seine schwellende Große sein Wesen in der Luft zerplatzen ließ. Zurück blieb eine dünne süßlich und verführerisch riechede Flüssigkeit die aber auch bald im Erdboden versickerte.

***

Das Grundgerüst dieser Geschichte stammt übsprünglich von einer Geschichte über eine zornfressenden Demön welche bis auf die Lehren Buddhas zurückgeht. Heute mehr als 2500 Jahre später ist Zorn eine für die meisten greifbare unheilsame Geisteshaltung und für die meisten leicht wahrnehmbar, wohingehen die Wurzel Verblendung oder besser dessen antreibender Gegenpartner Gier überall übersehen wird.

Ja es ist sogar soweit, daß man Zorn mit Gier bekämpfen versucht und dieser Yakkha Konsum wächst und wächst in seiner Mächtigkeit. Gegenüber den Fluten der Gier, Naturkatasprophen, Klimawandel, Ausbeutung von Recourcen und Ausrottung von unzählbaren Lebensarten, kann das miteinhergehende Feuer aus Haß bei genauer Betrachtung als eher nichtig und schlicht weg als eine Nebennebenwirkung erscheinen. Was letztlich auch so ist. Die Grundorientierung der Gesellschaft heute ist das streben nach mehr, nach Vergnügen, nach Spaß und Befriedigung. Das Gift der Gier steckt in allen Gedanken, Wörtern und strebenden Handlungen.

Ist es für die Menschen nicht an der Zeit sich auf tiefere Sinnhaftigkeiten zu besinnen, diese selbstverherrlichende und gleichzeitig zerstörende Sklaverei durch Verlangen einzudämmen und der Gier, Lust und Anhänglichkeit  die zur Stärkung dieser yakkhaschen Mächte führt, nach und nach zu entsagen?

Diese Geschichte erzählt wie dieser in jedem von uns ebenfalls wohnenede Yakkha der Gier mit der Macht der Bescheidenheit, Entsagung und Genügsamkeit vertrieben werden könnte. Wenn die Macht der Genügsamkeit aus Mitgefühl (karuna) auf dieser Basisebene im weit verstrickten Netz unserer Kunsumstrukturen wahrgenommen wird, so konnte die Gesellschaft im Großen, die Welt im Ganzen, davon nicht unberührt beiben.

Da heute von vielen die buddhistischen Lehren als blose Alternative zum vorantreiben des Rades von Geburt, Alter, Krankheit und Tod angesehen wird und immer weniger als ein Weg aus diesem Kreislauf zu entkommen, ist es nicht selten, das ganze Gruppen, ja Nationen von der halbzügeligkeit Einbeinig immer schneller ins drehen kommen. Der buddhistische Weg erfordert das geschickte Anfassen beider Zügelenden (Nicht-haß aber auch Nicht-gier) um die Wurzel und den Irrleiter Nichtwissenheit in eine Bahn zu lenken, auf der es zu der befreienden Erkenntnis von Wissenheit zum wohle aller Wesen kommen kann.

* Yakkha: Ist eine Wesen der Deva-welt das sich in der Menschenwelt aufhält, den alten Erzählungen sind dies zumeist Riesen, die alles was ihnen über den Weg kommt verschlingen. Diese Wesen werden aber nicht als grundzätzlich böse bezeichnet, sie sind vielmehr als eine Art „Richter“ der gänzlich auf Abwegen gekommenen Personen zu sehen und gehören der Gattung der niedrigen Devas (Engel) an.

(Wurzelgeschichte:  “The Anger-eating Demon” - retold from an ancient Buddhist Story by Nyanaponika Thera)

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Origin of the story in the Tipitaka:

Namo tassa bhagavato arahato sammā-sambuddhassa

Häßlich
Dubbaṇṇiya Sutta


Nahe Sāvatthī. “Einst, Bhikkhus, setzte sich ein Yakkha, häßlich, missgestaltet, auf Sakkha's, dem Deva-König, Sitz. Sodann waren die Devas der Dreiunddreißig, empört, aufgebracht und klagten: ‘Ist es nicht unglaublich, gute Herren! Ist es nicht erstaunlich, gute Herren! Dieser Yakkha, häßlich, missgestaltet, hat sich auf Sakkas Sitz gesetzt!’ Doch je mehr sich die Devas empörten, aufgebracht waren und klagten, umso gutgeformter wurde der Yakkha, umso gutaussehender und anregend.

“Sodann gingen die Devas der Dreiunddreißig zu Sakka, dem Deva-König, und, mit Ankunft, sprachen sie zu ihm: ‘Gerade nun, lieber Herr, setzte sich ein gewisser Yakkha, häßlich, missgestaltet, auf Euren Sitz. Die Devas der Dreiunddreißig waren empört, aufgebracht und klagten: “Ist es nicht unglaublich, gute Herren! Ist es nicht erstaunlich, gute Herren! Dieser Yakkha, häßlich, missgestaltet, hat sich auf Sakkas Sitz gesetzt!” Doch je mehr sich die Devas empörten, aufgebracht waren und klagten, umso gutgeformter wurde der Yakkha, umso gutaussehender und anregend.’

“‘Dann, liebe Herren, muß er ein Zornfresse-Yakkha sein’

“So nun wartete Sakka, der Deva-König, den Zornfresse-Yakkha auf, und, mit Ankunft, seine Überrobe über einer Schulter gerichtend, und mit einem Knie am Boden kniend, seine Hände gefalten über das Herz hebend, und verlautbarte seinen Namen drei mal: ‘Ich, lieber Herr, bin Sakka, der Deva-König! Ich, lieber Herr, bin Sakka, der Deva-König! Ich, lieber Herr, bin Sakka, der Deva-König![1] Desto öfter Sakka, der Deva-König, seinen Namen verlautbarte, desto häßlicher und missgestaltener wurde der Yakkha. Dann, häßlicher und missgestaltener geworden, verschand er gensu dort.

“Dann, zu diesem Anlaß, sich niedersetzend und die Devas der Dreiunddreißig beschwichtigend, zitierte Sakka, der König der Devas, diese Verse:

“‘Nicht leicht bin aufgebracht ich im Geist,
noch in einen Strudel leicht gelenkt.
Ich gerate nicht lange in Ärger,
Zorn hält in mir nicht an.
Wenn erzürnt, nicht grob ich spreche,
oder auf meine Tugenden verweis'.
Gut halte ich mich selbst unter Kontrolle,
mit einem Auge, daß nicht von eigener Gute weicht.’”

Ugly
Dubbaṇṇiya Sutta
  (SN 11:22)

Near Sāvatthī. “Once, monks, a certain yakkha—ugly & misshapen—sat down on Sakka the deva-king’s seat. Then the devas of the Thirty-three were indignant, annoyed, & complained: ‘Isn’t it amazing, good sirs! Isn’t it astounding! This yakkha—ugly & misshapen—has sat down on Sakka’s seat!’ But the more the devas of the Thirty-three were indignant, annoyed, & complained, the more well-formed that yakkha became, the more good-looking & inspiring.

“Then the devas of the Thirty-three went to Sakka the deva-king and, on arrival, said to him, ‘Just now, dear sir, a certain yakkha—ugly & misshapen—sat down on your seat. The devas of the Thirty-three were indignant, annoyed, & complained: “Isn’t it amazing, good sirs! Isn’t it astounding! This yakkha—ugly & misshapen—has sat down on Sakka’s seat!” But the more the devas of the Thirty-three were indignant, annoyed, & complained, the more well-formed that yakkha became, the more good-looking & inspiring.’

“‘Then, dear sirs, he must be an anger-eating yakkha.’

“So Sakka the deva-king approached the anger-eating yakkha and, on arrival, arranging his upper robe over one shoulder & kneeling with one knee on the ground, raised his hands palm-to-palm over his heart toward the anger-eating yakkha and announced his name three times, ‘I, dear sir, am Sakka the deva-king! I, dear sir, am Sakka the deva-king! I, dear sir, am Sakka the deva-king!’[2] The more Sakka the deva-king announced his name, the uglier & more misshapen the yakkha became. Then, having become uglier & more misshapen, he disappeared right there.

“Then Sakka the deva-king, sitting down on his seat & conciliating the devas of the Thirthy-three, on that occasion recited these verses:

“‘I’m not easily upset in mind,
nor easily led into a whirl.
I don’t get angry for long.
Anger doesn’t persist in me.
When angry, I don’t speak harshly
or insist on my virtues.
I keep myself well under control
with an eye to my own good.’”

ទុព្វណ្ណិយសូត្រ ទី២

[៤២៥] សាវត្ថីនិទាន។ ម្នាលភិក្ខុទាំងឡាយ កាលពីព្រេងនាយ មានយក្ស១ សម្បុរអាក្រក់ ខ្លួនតឿ ពោះកំប៉ោង បានអង្គុយលើអាសនៈរបស់សក្កទេវានមិន្ទ។ ម្នាលភិក្ខុទាំងឡាយ មានសេចក្តីដំណាលក្នុងរឿងនោះថា ពួកទេវតាក្នុងឋាន​តាវត្តិង្ស ពោលទោស តិះដៀល បន្តុះបង្អាប់ថា អស្ចារ្យណាស់ហ្ន៎ ចំឡែកណាស់ហ្ន៎ យក្សមានសម្បុរអាក្រក់ ខ្លួនតឿ ពោះកំប៉ោងនេះ ហ៊ានអង្គុយលើអាសនៈ របស់សក្កទេវានមិន្ទ។ ម្នាលភិក្ខុទាំងឡាយ ទោះបីពួកទេវតាក្នុងឋាន​តាវត្តិង្ស ពោលទោស តិះដៀល បន្តុះបង្អាប់ ដោយហេតុណាៗ យក្សនោះ ក៏រឹតតែមាន​រូបល្អផង គួរជាទីពិតពិលរមិលមើលក្រៃពេកផង រឹតតែឲ្យជ្រះថ្លាផង ដោយហេតុនោះ​ៗ។
[៤២៦] ម្នាលភិក្ខុទាំងឡាយ លំដាប់នោះ ពួកទេវតាក្នុងឋាន​តាវត្តិង្ស ចូលទៅគាល់សក្កទេវានមិន្ទ លុះចូលទៅដល់ហើយ បានក្រាបទូល​សក្កទេវានមិន្ទ​ យ៉ាង​នេះថា បពិត្រព្រះអង្គអ្នកនិទ៌ុក្ខ ឥឡូវនេះ មានយក្ស១ សម្បុរអាក្រក់ ខ្លួនតឿ ពោះកំប៉ោង អង្គុយលើអាសនៈរបស់ព្រះអង្គ។ បពិត្រព្រះអង្គអ្នក​និទ៌ុក្ខ ក្នុងរឿងនោះ ឮថា ពួកទេវតាក្នុងឋាន​តាវត្តិង្ស ពោលទោស តិះដៀល បន្តុះបង្អាប់ថា អស្ចារ្យណាស់ហ្ន៎ ចំឡែកណាស់ហ្ន៎ យក្សមានសម្បុរអាក្រក់ ខ្លួនតឿ ពោះកំប៉ោងនេះ ហ៊ានអង្គុយលើអាសនៈរបស់សក្កទេវានមិន្ទ បពិត្រ​ព្រះអង្គអ្នកនិទ៌ុក្ខ ទោះបី​ពួកទេវតាឋាន​តាវត្តិង្ស ពោលទោស តិះដៀល បន្តុះបង្អាប់ យ៉ាងណាៗ ក៏យក្សនោះ រឹតតែមាន​រូបល្អឡើងផង គួរជាទីពិតពិលរមិលមើលក្រៃពេកផង រឹតតែគួរឲ្យជ្រះថ្លាផង បពិត្រព្រះអង្គអ្នកនិទ៌ុក្ខ យក្សនោះ ពិតជាឈ្មោះ កោធភក្ស (មានសេចក្តីក្រោធជាអាហារ) ហើយ។
[៤២៧] ម្នាលភិក្ខុទាំងឡាយ គ្រានោះឯង សក្កទេវានមិន្ទ ចូលទៅរកកោធភក្ខយក្ស លុះចូលទៅដល់ហើយ ធ្វើសំពត់ឆៀងស្មាម្ខាង លុតព្រះ​ជានុមណ្ឌលខាងស្តាំលើប្រឹថពី ប្រណម្យអញ្ជលី ចំពោះ​កោធភក្ខយក្សនោះ ហើយ​បញ្ចេញព្រះនាមឲ្យឮបីដងថា នែអ្នកនិទ៌ុក្ខ ខ្ញុំជាសក្កទេវានមិន្ទ... នែអ្នកនិទ៌ុក្ខ ខ្ញុំជា​សក្កទេវានមិន្ទ។ ម្នាលភិក្ខុទាំងឡាយ សក្កទេវានមិន្ទ បញ្ចេញព្រះនាម ដោយហេតុ​ណាៗ យក្សនោះ ក៏ត្រឡប់ជាមានសម្បុររឹតតែអាក្រក់ផង រឹតតែមានខ្លួនតឿ ពោះ​កំប៉ោងផង ដោយហេតុនោះៗ លុះមានសម្បុររឹតតែអាក្រក់ និងមានខ្លួនរឹតតែតឿ ពោះ​កំប៉ោងហើយ ក៏បាត់ក្នុងទីនោះទៅ។

[៤២៨] ម្នាលភិក្ខុទាំងឡាយ គ្រានោះឯង សក្កទេវានមិន្ទ គង់លើអាសនៈ​របស់​ខ្លួន ពន្យល់ពួកទេវតាឋានតាវត្តិង្ស ហើយបានពោលគាថាទាំងឡាយនេះ ក្នុង​វេលា​នោះថា
ខ្ញុំមិនឲ្យទោសបៀតបៀនបានទេ ទាំងមិនឲ្យធម៌ជាគ្រឿងនាំត្រឡប់ចិត្ត គឺ​សេចក្តីក្រោធចូលមកបាន ដោយងាយទេ ខ្ញុំមិនក្រោធមកយូរហើយ សេចក្តី​ក្រោធ មិនដក់នៅក្នុងខ្លួនខ្ញុំទេ បើខ្ញុំខឹង ខ្ញុំមិននិយាយពាក្យអាក្រក់ផង មិន​សំដែងធម៌ទាំងឡាយផង ខ្ញុំសំឡឹងឃើញប្រយោជន៍ខ្លួន បានជាខ្ញុំ​សង្កត់​សង្កិន​ខ្លួនខ្ញុំ។

 1. Seinen Namen in dieser Weise zu wiederholen, galt zu dieser Zeit as ein Zeichen des Respekts. Siehe Anmerkung 46 zu DN 16.
 2. Repeating one’s name in this fashion was, at that time, considered a sign of respect. See DN 16, note 46.
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