thegoodfellas/blogset-br huggingface dataset:
vida santa foi vivida, o que devia ser feito foi feito, nao ha mais vir a ser a nenhum estado. Este, tambem, grande rei, e um fruto da vida contemplativa, visivel no aqui e agora, mais excelente do que os anteriores e mais sublime. E quanto a outro fruto visivel da vida contemplativa, maior e mais sublime do que isto, nao existe." 99. Quando isto foi dito, o rei Ajatasattu disse ao Abencoado: Magnifico, veneravel senhor! Magnifico! Como se colocasse em pe o que estava virado, revelasse o que estava escondido, mostrasse o caminho para alguem perdido, ou segurasse uma lampada no escuro de forma que aqueles que possuem olhos possam ver as formas, da mesma forma o Abencoado atraves de muitas linhas de argumentacao esclareceu o Dhamma. Eu busco refugio no Abencoado, no Dhamma e na comunidade de bhikkhus. Que o Abencoado se lembre de mim como o discipulo leigo que tomou refugio deste dia em diante para o resto da sua vida.100. Uma transgressao foi cometida por mim, veneravel senhor, em que eu fui tao tolo, tao atrapalhado e tao inabil que matei meu pai um homem justo, um rei justo para obter o dominio do reinado. Que o Abencoado por favor aceite esta confissao da minha transgressao como tal, de forma que eu possa me refrear no futuro. [31]Sim, grande rei, uma transgressao foi cometida por voce, em que voce foi tao tolo, tao atrapalhado e tao inabil que matou o seu pai um homem justo, um rei justo para obter o dominio do reinado. Porem, porque voce ve a sua transgressao como tal e faz correcoes de acordo com o Dhamma, nos aceitamos a sua confissao. Pois e motivo de crescimento no Dhamma e Disciplina dos nobres quando, vendo uma transgressao como tal, a pessoa faz correcoes de acordo com o Dhamma e pratica a contencao no futuro." 101. Quando isto foi dito, o rei Ajatasattu disse ao Abencoado: Bem, entao, veneravel senhor, eu partirei agora. Muitas sao minhas tarefas, muitas minhas responsabilidades. Agora e o momento, grande rei, faca como julgar adequado.102. Entao, o rei Ajatasattu, tendo ficado satisfeito e contente com as palavras do Abencoado, levantou-se do seu assento, curvou-se ante o Abencoado e mantendo-o a sua direita partiu. Nao muito tempo depois que o rei Ajatasattu havia partido, o Abencoado dirigiu-se aos bhikkhus: O rei esta derrotado, bhikkhus, a sua sorte esta selada. [32] Nao tivesse ele matado o seu pai aquele homem justo, aquele rei justo o olho do Dhamma, [33] limpido, imaculado teria surgido nele enquanto ele estava sentado neste assento. Isso foi o que disse o Abencoado. Os bhikkhus ficaram satisfeitos e contentes com as palavras do Abencoado. --------------------------------------------------------------------------------Notas:[1] O medico real. O MN 55 que explica as regras que se aplicam ao consumo de carne e dirigido a ele. [Retorna][2] Uposatha: neste caso denota um dia de jejum dos Bramanes. Mais tarde, no Budismo, se converteu no dia de confissao dos monges. [Retorna][3] Kattika: meados de Outubro ate meados de Novembro. [Retorna][4] Assim chamado devido a flor de lotus branca que
da concepcao, na dependencia da consciencia anterior. [Retorna][28] Veja nota 20 acima. Este corpo feito pela mente e aquilo que e confundido com uma alma ou eu. [Retorna][29] DA nao apresenta um comentario que explique isto e os comentadores modernos tambem nao dizem nada, mas tocar o sol e a lua talvez se refira a algum tipo de experiencia mental. [Retorna][30] De acordo com DA os tres vilarejos sao o reino da esfera sensual, o reino da materia sutil e o reino imaterial. [Retorna][31] Esta e a formula empregada pelos bhikkhus ao confessar transgressoes. [Retorna][32] Khatayam bhikkhave raja, upahatayam bhikkhave raja. Esta expressao indica que Ajatasattu estava obstaculizado pelo seu kamma de obter os resultados que seriam possiveis de outro modo, visto que o parricidio e um dos atos ruins com resultado imediato (no proximo mundo) que nao pode ser evitado. [Retorna][33] O olho do Dhamma, (dhamma-cakkhu), e um termo para entrar na correnteza. [Retorna]
those who have done their duty and received praise from the Sugatas, who are freed from faults and have arrived at the last stage of bodily existence, the Gina-knowledge lies beyond their sphere.9. If this whole sphere were full of beings like Sarisuta, and if they were to investigate with combined efforts, they would be unable to comprehend the knowledge of the Sugata.10. Even if the ten points of space were full of sages like thee, ay, if they were full of such as the rest of my disciples,11. And if those beings combined were to investigate the knowledge of the Sugata, they would, all together, not be able to comprehend the Buddha-knowledge in its whole immensity.12. If the ten points of space were filled with Pratyekabuddhas, free from faults, gifted with acute faculties, and standing in the last stage of their existence, as numerous as reeds and bamboos in Ganges, with undivided attention and subtle wit, even then that (knowledge) would be beyond their ken.13. And if combined for an endless number of myriads of kotis of ons, they were to investigate a part only of my superior laws, they would never find out its real meaning.14. If the ten points of space were full of Bodhisattvas who, after having don their duty under many kotis of Buddhas, investigated all things and preached many sermons, after entering a new vehicle [or rather a new career];15. If the whole world were full of them, as of dense reeds and bamboos, without any interstices, and if all combined wre to investiage the law which the Sugata has realised;16. If they were going on investigating for many kotis of ons, as incalculable as the sand of the Ganges, with undivided attention and subtle wit, even then that knowledge would be beyond their understanding.17. If such Bodhisattvas as are unable to fall back, numerous as the sand of the Ganges, were to investigate it with undivided attention, it would prove to lie beyond their ken.18. Profound are the laws of the Buddhas, and subtle; all inscrutable and faultless. I myself know them as well as the Ginas do in the ten directions of the world.19. Thou, Sariputra, be full of trust in what the Sugata declares. The Gina speaks no falsehood, the great Seer who has so long preached the highest truth.20. I address all disciples here, those who have set out to reach the enlightenment of Pratyekabuddhas, those who are roused to activity at my Nirvana, and those who have been released from the series of evils.21. It is by my superior skilfulness that I explain the law at great length to the world at large. I deliver whosoever are attached to one point or another, and show the three vehicles.The eminent disciples in the assembly headed by Agnata-Kaundinya, the twelve hundred Arhats faultess and self-controlled, the other monks, nuns, male and femal lay devotees using the vehicle of disciples, and those who had entered the vehicle of Pratyeka-buddhas, all of them made this reflection: What may be the cause, what the reason of
the Lord so extremely extolling the skilfulness of the Tathagatas? of his extolling it by saying, 'Profound is the law by me discovered;' of his extolling it by saying, 'It is difficult for all disciples and Pratyekabuddhas to understand it.' But as yet the Lord has declared no more than one kind of emancipation, and therefore we also should acquire the Buddha-laws on reaching Nirvana. We do not catch the meaning of this utterance of the Lord.And the venerable Sariputra, who apprehended the doubt and uncertainty of the four classes of the audience and guessed their thoughts from what was passing in his own mind, himself being in doubt about the law, then said to the Lord: What, O Lord, is the cause, what the reason of the Lord so repeatedly and extremely extolling the skilfulness, knowledge, and preaching of the Tathagata? Why does he repeatedly extol it by saying, 'Profound is the law by me discovered; it is difficult to understand the mystery of the Tathagatas.' Never before have I heard from the Lord such a discourse on the law. Those four classes of the audience, O Lord, are overcome with doubt and perplexity. Therefore may the Lord be pleased to explain what the Tathagata is alluding to, when repeatedly extolling the profound law of the Tathagatas.On that occasion the venerable Sariputra uttered the following stanzas:22. Now first does the Sun of men utter such a speech: 'I have acquired the powers, emancipations, and numberless meditations.'23. And thou mentionest the terrace of enlightenment without any one asking thee: thou mentionest the mystery, although no one asks thee.24. Thou speakest unasked and laudest thine own course; thou mentionest thy having obtained knowledge and pronouncest profound words.25. To-day a question rises in my mind and of these self-controlled, faultless beings striving after Nirvana: Why does the Gina speak in this manner?26. Those who aspire to the enlightenment of Pratyekabuddhas, the nuns and monks, gods, Nagas, goblins, Gandharvas, and great serpents, are talking together, while looking up to the highest of men,27. And ponder in perplexity. Give an elucidation, great Sage, to all the disciples of Sugata here assembled.28. Myself have reached the perfection (of virtue), have been taught by the supreme Sage; still, O highest of men! even in my position I feel some doubt whether the course (of duty) shown to me shall receive its final sanction by Nirvana.29. Let thy voice be heard, O thou whose voice resounds like an egregious kettle-drum! proclaim thy law such as it is. The legitimate sons of Gina here standing and gazing at the Gina, with joined hands;30. As well as the gods, Nagas, goblins, Titans, numbering thousands of kotis, like sand of the of the Ganges; and those that aspire to superior enlightenment, here standing, fully eighty thousand in number;31. Further, the kings, rulers of provinces and paramount monarchs, who have flocked thither from thousands of kotis of countries, are now standing with joined hands, and respectful, thinking: How are we to fulfil the course of duty?The venerable Sariputra having spoken, the Lord said
to him: Enough, Sariputra; it is of no use explaining this matter. Why? Because, Sariputra, the world, including the gods, would be frightened if this matter were expounded.But the venerable Sariputra entreated the Lord a second time, saying: Let the Lord expound, let the Sugata expound this matter, for in this assembly, O Lord, there are many hundreds, many thousands, many hundred thousands, many hundred thousand myriads of kotis of living beings who have seen former Buddhas, who are intelligent, and will believe, value, and accept the words of the Lord.The venerable Sariputra addressed the Lord with this stanza:32. Speak clearly, O most eminent of Ginas! in this assembly there are thousands of living beings trustful, affectionate, and respectful towards the Sugata; they will understand the law by there expounded.And the Lord said a second time to the venerable Sariputra; Enough, Sariputra; it is of no use explaining this matter for the the world, including the gods, would be frightened if this matter were expounded, and some monks might be proud and come to a heavy fall.And on theat occasion uttered the Lord the following stanza:32. Speak no more of it that I sould declare this law! This knowledge is too subtle, inscrutable, and there are too many unwise men who in their conceit and foolishness would scoff at the law revealed.A third time the venerable Sariputra entreated the Lord, saying, Let the Lord expound, let the Sugata expound this matter. In this assembly, O Lord, there are many hundreds of living beings my equals, and many hundreds, many thousands, many hundred thousands, many hundred thousand myriads of kotis of other living beings more, who in former births have been brought by the Lord to full ripeness. They will believe, value, and accept what the Lord declares, which shall tend to their advantage, weal, and happiness in length of time.On that occasion the venerable Sariputra uttered the following stanzas:34. Explain the law, O thou most high of men! I, thine eldest son, beseech thee. Here are thousands of kotis of beings who are to believe in the law by thee revealed.35. And those beings that in former births so long and constantly have by thee been brought to full maturity and now are all standing here with joined hands, they, too, are to believe in this law.36. Let the Sugata, seeing the twelve hundred, my equals, and those who are striving after superior enlightenment, speak to them and produce in them an extreme joy.When the Lord for the third time heard the entreaty of the venerable Sariputra, he spoke to him as follows: Now that thou entreatest the Tathagata a third time, Sariputra, I will answer thee. Listen then, Sariputra, take well and duly to heart what I am saying; I am going to speak.Now it happened that the five thousand proud monks, nuns and lay devotees of both sexes in the congregatino rose from their seats and, after saluting with their heads the Lord's feet, went to leave the assembly. Owing to the principle of good which there is in pride
they imagined having attained what they had not, and having understood what they had not. Therefore, thinking themselves aggrieved, they went to leave the assembly, to which the Lord by his silence showed assent.Thereupon the Lord addressed the venerable Sariputra: My congregation, Sariputra, has been cleared from the chaff, freed from the trash; it is firmly established in the strength of faith. It is good, Sariputra, that those proud ones are gone away. Now I am going to expound the matter, Sariputra. 'Very well, Lord,' replied the venerable Sariputra. The Lord then began and said:It is but now and then, Sariputra, that the Tathagata preaches such a discourse on the law as this. just as but now and then is seen the blossom of the glomerous fig-tree, Sariputra, so does the Tathagata but now and then preach such a discourse on the law. Believe me, Sariputra; I speak what is real, I speak what is truthful, I speak what is right. It is difficult to understand the exposition of the mystery of the Tathagata, Sariputra; for in elucidating the law, Sariputra, I use hundred thousands of various skilful means, such as different interpretations, indications, explanations, illustrations. It is not by reasoning, Sariputra, that the law is to be found: it is beyond the pale of reasoning, and must be learnt from the Tathagata. For, Sariputra, it is for a sole object, a sole aim, verily a lofty object, a lofty aim that the Buddha, the Tathagata, &c., appears in the world. And what is that sole object, that sole aim, that lofty object, that lofty aim of the Buddha, the Tathagata, &c., appearing in the world? To show all creatures the sight of Tathagata-knowledge does the Buddha, the Tathagata, &c., appear in the world; to open the eyes of creatures for the sight of Tathagata-knowledge does the Buddha, the Tathagata, &c., appear in the world. This, O Sariputra, is the sole object, the sole aim, the sole purpose of his appearance in the world. Such then, Sariputra, is the sole object, the sole aim, the lofty object, the lofty aim of the Tathagata. And it is achieved by the Tathagata. For, Sariputra, I do show all creatures the sight of Tathagata-knowledge; I do open the eyes of creatures for the sight of Tathagata-knowledge, Sariputra; I do firmly establish the teaching of Tathagata-knowledge, Sariputra; I do lead the teaching of Tathagata-knowledge on the right path, Sariputra. By means of one sole vehicle, to wit, the Buddha-vehicle, Sariputra, do I teach creatures the law; there is no second vehicle, nor a third. This is the nature of the law, Sariputra, universally in the world, in all directions. For,Sariputra, all the Tathagatas, &c., who in times past existed in countless, innumerable spheres in all directions for the weal of many, the happiness of many, out of pity to the world, for the benefit, weal, and happiness of the great body of creatures, and who preached the law to gods and men with able means, such as several directions and indications, various arguments, reasons, illustrations, fundamental
ideas, interpretations, paying regard to the dispositions of creatures whose inclinations and temperaments are so manifold, all those Buddhas and Lords, Sariputra, have preached the law to creatures by means of only one vehicle, the Buddhavehicle, which finally leads to omniscience; it is identical with showing all creatures the sight of Tathagata-knowledge; with opening the eyes of creatures for the sight of Tathagata-knowledge; with the awakening (or admonishing) by the display (or sight) of Tathagata -knowledge; with leading the teaching of Tathagata-knowledge on the right path. Such is the law they have preached to creatures. And those creatures, Sariputra, who have heard the law from the past Tathagatas, &c., have all of them reached supreme, perfect enlightenment.And the Tathagatas, &c., who shall exist in future, Sariputra, in countless, innumerable spheres in all directions for the weal of many, the happiness of many, out of pity to the world, for the benefit, weal, and happiness of the great body of creatures, and who shall preach the law to gods and men (&c., as above till) the right path. Such is the law they shall preach to creatures. And those creatures, Sariputra, who shall hear the law from the future Tathagatas, &c., shall all of them reach supreme, perfect enlightenment.And the Tathagatas, &c., who now at present are staying, living, existing, Sariputra, in countless, innumerable spheres in all directions, &c., and who are preaching the law to gods and men (&c., as above till) the right path. Such is the law they are preaching to creatures. And those creatures, Sariputra, who are hearing the law from the present Tathagatas, &c., shall all of them reach supreme, perfect enlightenment.I myself also, Sariputra, am at the present period a Tathagata, &c., for the weal of many (&c., till) manifold; I myself also, Sariputra, am preaching the law to creatures (&c., till) the right path. Such is the law I preach to creatures. And those creatures, Sariputra, who now are hearing the law from me, shall all of them reach supreme, perfect enlightenment. In this sense, Sariputra, it must be understood that nowhere in the world a second vehicle is taught, far less a third.Yet, Sariputra, when the Tathagatas, &c., happen to appear at the decay of the epoch, the decay of creatures, the decay of besetting sins, the decay of views, or the decay of lifetime; when they appear amid such signs of decay at the disturbance of the epoch; when creatures are much tainted, full of greed and poor in roots of goodness; then, Sariputra, the Tathagatas, &c., use, skilfully, to designate that one and sole Buddha-vehicle by the appellation of the threefold vehicle. Now, Sariputra, such disciples, Arhats, or Pratyekabuddhaswho do not hear their actually being called to the Buddha-vehicle by the Tathagata, who do not perceive, nor heed it, those, Sariputra, should not be acknowledged as disciples of the Tathagata, nor as Arhats, nor as Pratyekabuddhas.Again, Sariputra, if there be some monk or nun pretending to Arhatship without an earnest vow to reach supreme, perfect enlightenment and saying, 'I am standing too high
for the Buddha-vehicle, I am in my last appearance in the body before complete Nirvana,' then, Sariputra, consider such a one to be conceited. For, Sariputra, it is unfit, it is improper that a monk, a faultless Arhat, should not believe in the law which he hears from the Tathagata in his presence. I leave out of question when the Tathagata shall have reached complete Nirvana; for at that period, that time, Sariputra, when the Tathagata shall be wholly extinct, there shall be none who either knows by heart or preaches such Sutras as this. It will be under other Tathagatas, &c., that they are to be freed from doubts. In respect to these things believe my words, Sariputra, value them, take them to heart; for there is no falsehood in the Tathagatas, Sariputra. There is but one vehicle, Sariputra, and that the Buddha-vehicle.And on that occasion to set forth this matter more copiously the Lord uttered the following stanzas:37. No less than five thousand monks, nuns, and lay devotees of both sexes, full of unbelief and conceit,38. Remarking this slight, went, defective in training and foolish as they were, away in order to beware of damage.39. The Lord, who knew them to be the dregs of the congregation, exclaimed: They have no sufficient merit to hear this law.40. My congregation is now pure, freed from chaff; the trash is removed and the pith only remains.41. Hear from me, Sariputra, how this law has been discovered by the highest man, and how the mighty Buddhas are preaching it with many hundred proofs of skilfulness.42. 1 know the disposition and conduct, the various inclinations of kotis of living beings in this world; I know their various actions and the good they have done before.43. Those living beings I initiate in this (law) by the aid of manifold interpretations and reasons; and by hundreds of arguments and illustrations have I, in one way or another, gladdened all creatures.44. I utter both Sutras and stanzas; legends, Gatakas, and prodigies, besides hundreds of introductions and curious parables.45. I show Nirvana to the ignorant with low dispositions, who have followed no course of duty under many kotis of Buddhas, are bound to continued existence and wretched.46. The self-born one uses such means to manifest Buddha-knowledge, but he shall never say to them, Ye also are to become Buddhas.47. Why should not the mighty one, after having waited for the right time, speak, now that he perceives the right moment is come? This is the fit opportunity, met somehow, of commencing the exposition of what really is.48. Now the word of my commandment, as contained in nine divisions, has been published according to the varying degree of strength of creatures. Such is the device I have shown in order to introduce (creatures) to the knowledge of the giver of boons.49. And to those in the world who have always been pure, wise, good-minded, compassionate sonsof Buddha and done their duty under many kotis of Buddhas will I make known amplified Sutras.50. For they are endowed with such gifts