thegoodfellas/blogset-br huggingface dataset:
Studiose - eating too daintily (keenly). Forente - eating wildly (boringly). Ira Wrath (Latin, ira), also known as "rage", may be described as inordinate and uncontrolled feelings of hatred and anger. Wrath, in its purest form, presents with self-destructiveness, violence, and hate that may provoke feuds that can go on for centuries. Wrath may persist long after the person who did another a grievous wrong is dead. Feelings of anger can manifest in different ways, including impatience, revenge, and vigilantism. Wrath is the only sin not necessarily associated with selfishness or self-interest (although one can of course be wrathful for selfish reasons, such as jealousy, closely related to the sin of envy). Dante described vengeance as "love of justice perverted to revenge and spite". In its original form, the sin of anger also encompassed anger pointed internally rather than externally. Thus suicide was deemed as the ultimate, albeit tragic, expression of hatred directed inwardly, a final rejection of God's gifts. Acedia Acedia (Latin, acedia) (from Greek ) is the neglect to take care of something that one should do. It is translated to apathetic listlessness; depression without joy. It is similar to melancholy, although acedia describes the behaviour, while melancholy suggests the emotion producing it. In early Christian thought, the lack of joy was regarded as a willful refusal to enjoy the goodness of God and the world God created; by contrast, apathy was considered a refusal to help others in time of need. When Thomas Aquinas described acedia in his interpretation of the list, he described it as an uneasiness of the mind, being a progenitor for lesser sins such as restlessness and instability. Dante refined this definition further, describing acedia as the failure to love God with all one's heart, all one's mind and all one's soul; to him it was the middle sin, the only one characterised by an absence or insufficiency of love. Some scholars have said that the ultimate form of acedia was despair which leads to suicide.
manner, it then describes how feeding the hungry and giving rest to the weary is to be understood as feeding spiritual hunger, and resting the world weary. This is followed by a parable about anointing, the meaning of which is obscure, but may be connected with the way in which a sealed amphora meant it was full, a metaphor for knowledge - having the final "seal" in the jigsaw and you understand, but without it, the scraps of understanding you have put together can still be easily undone: But those whom he has anointed are the ones who have become perfect. For full jars are the ones that are usually anointed. But when the anointing of one (jar) is dissolved, it is emptied, and the reason for there being a deficiency is the thing by which its ointment goes. For at that time a breath draws it, a thing in the power of that which is with it. But from him who has no deficiency, no seal is removed, nor is anything emptied, but what he lacks, the perfect Father fills again. Aside from a final description of achieving rest by gnosis, the remainder of the text concerns a treatise on the connection between the relationship between the Son and the Father, and the relationship of a name to its owner. The prime example of this is the phrase it uses that the name of the Father is the Son, which is to be understood in the esoteric manner that the Son is the name, rather than as meaning that Son was a name for the Father. Unlike the canonical gospels, this gospel does not contain an account of Jesus' life or teaching. This gospel, like some other gnostic texts, can be interpreted as proclaiming predestination. One section states: Those whose name he knew in advance were called at the end, so that one who has knowledge is the one whose name the Father has uttered. For he whose name has not been spoken is ignorant. Indeed, how is one to hear, if his name has not been calle[3] Like other gnostic texts, this gospel places a strong emphasis on the importance of knowledge (gnosis) for salvation. One excerpt states: Having knowledge, he does the will of the one who called him, he wishes to be pleasing to him, he receives rest. Each one's name comes to him. He who is to have knowledge in this manner knows where he comes from and where he is going.
The I Ching is a "reflection of the universe in miniature". The word "I" has three meanings: ease and simplicity, change and transformation, and invariability.Thus the three principles underlying the I Ching are the following: Simplicity - the root of the substance. The fundamental law underlying everything in the universe is utterly plain and simple, no matter how abstruse or complex some things may appear to be.Variability - the use of the substance. Everything in the universe is continually changing. By comprehending this one may realize the importance of flexibility in life and may thus cultivate the proper attitude for dealing with a multiplicity of diverse situations.Persistency - the essence of the substance. While everything in the universe seems to be changing, among the changing tides there is a persistent principle, a central rule, which does not vary with space and time. The poem opens with a magnificent invocation to Venus, whom he addresses as an allegorical representation of the reproductive power, after which the business of the piece commences by an enunciation of the great proposition on the nature and being of the gods, which leads to a grand invective against the gigantic monster superstition, and a thrilling picture of the horrors which attends its tyrannous sway. Then follows a lengthened elucidation of the axiom that nothing can be produced from nothing, and that nothing can be reduced to nothing (Nil fieri ex nihilo, in nihilum nil posse reverti); which is succeeded by a definition of the Ultimate Atoms, infinite in number, which, together with Void Space (Inane), infinite in extent, constitute the universe. The shape of these corpuscules, their properties, their movements, the laws under which they enter into combination and assume forms and qualities appreciable by the senses, with other preliminary matters on their nature and affections, together with a refutation of objections and opposing hypotheses, occupy the first two books. In the third book, the general concepts proposed thus far are applied to demonstrate that the vital and intellectual principles, the Anima and Animus, are as much a part of us as are our limbs and members, but like those limbs and members have no distinct and independent existence, and that hence soul and body live and perish together; the argument being wound up by a magnificent exposure of the folly manifested in a dread of death, which will for ever extinguish all feeling.[3] The fourth book perhaps the most ingenious of the whole is devoted to the theory of the senses, sight, hearing, taste, smell, of sleep and of dreams, ending with a disquisition upon love and sex.[3] The fifth book, generally regarded as the most finished and impressive, treats of the origin of the world and of all things that are therein, of the movements of the heavenly bodies, of the changes of the seasons, of day and night, of the rise and progress of humankind, of society, and of political institutions, and of the invention of the various arts and sciences which embellish and ennoble life. The sixth book comprehends an explanation of some of
the most striking natural appearances, especially thunder, lightning, hail, rain, snow, ice, cold, heat, wind, earthquakes, volcanoes, springs and localities noxious to animal life, which leads to a discourse upon diseases. This in its turn introduces an appalling description of the great pestilence which devastated Athens during the Peloponnesian War, and thus the book closes. The abrupt ending suggests that Lucretius had not finished fully editing the poem before his death.
The three main approaches in arriving at the solution to the problem of the Ultimate Reality have traditionally been the theological, the cosmological and the psychological approaches. The cosmological approach involves looking outward, to the world; the psychological approach meaning looking inside or to the Self; and the theological approach is looking upward or to God. Descartes takes the first and starts with the argument that the Self is the primary reality, self-consciousness the primary fact of existence, and introspection the start of the real philosophical process. According to him, we can arrive at the conception of God only through the Self because it is God who is the cause of the Self and thus, we should regard God as more perfect than the Self. Spinoza on the other hand, believed that God is the be-all and the end-all of all things, the alpha and the omega of existence. From God philosophy starts, and in God philosophy ends. The manner of approach of the Upanishadic philosophers to the problem of ultimate reality was neither the Cartesian nor Spinozistic. The Upanishadic philosophers regarded the Self as the ultimate existence and subordinated the world and God to the Self. The Self to them, is more real than either the world or God. It is only ultimately that they identify the Self with God, and thus bridge over the gulf that exists between the theological and psychological approaches to reality. They take the cosmological approach to start with, but they find that this cannot give them the solution of the ultimate reality. So, Upanishadic thinkers go back and start over by taking the psychological approach and here again, they cannot find the solution to the ultimate reality. They therefore perform yet another experiment by taking the theological approach. They find that this too is lacking in finding the solution. They give yet another try to the psychological approach, and come up with the solution to the problem of the ultimate reality. Thus, the Upanishadic thinkers follow a cosmo-theo-psychological approach. A study of the mukhya Upanishads show that the Upanishadic thinkers progressively build on each others' ideas. They go back and forth and refute improbable approaches before arriving at the solution of the ultimate reality. In its present form, the Avesta is a compilation from various sources, and its different parts date from different periods and vary widely in character. Only texts in the Avestan language are considered part of the Avesta. There are strong linguistic and cultural similarities between the texts of the Avesta and those of the Rigveda; the similarities are assumed to reflect the common beliefs of Proto-Indo-Iranian times, with the differences then assumed to reflect independent evolution that occurred after the pre-historical split of the two cultures. According to Denkard, the 21 nasks (books) mirror the structure of the 21-word-long Ahuna Vairya prayer: each of the three lines of the prayer consists of seven words. Correspondingly, the nasks are divided into three groups, of seven volumes per group. Originally, each volume had a word of the prayer as its name, which so
marked a volumes position relative to the other volumes. Only about a quarter of the text from the nasks has survived until today. The contents of the Avesta are divided topically (even though the organization of the nasks is not), but these are not fixed or canonical. Some scholars prefer to place the categories in two groups, the one liturgical, and the other general. The following categorization is as described by Jean Kellens (see bibliography, below). The Yasna Main article: Yasna Yasna 28.1 (Bodleian MS J2) The Yasna (from yazisn "worship, oblations", cognate with Sanskrit yajna), is the primary liturgical collection, named after the ceremony at which it is recited. It consists of 72 sections called the Ha-iti or Ha. The 72 threads of lamb's wool in the Kushti, the sacred thread worn by Zoroastrians, represent these sections. The central portion of the Yasna is the Gathas, the oldest and most sacred portion of the Avesta, believed to have been composed by Zarathushtra (Zoroaster) himself. The Gathas are structurally interrupted by the Yasna Haptanghaiti ("seven-chapter Yasna"), which makes up chapters 35-42 of the Yasna and is almost as old as the Gathas, consists of prayers and hymns in honour of the Supreme Deity, Ahura Mazda, the Angels, Fire, Water, and Earth. The younger Yasna, though handed down in prose, may once have been metrical, as the Gathas still are. The Visperad Main article: Visperad The Visperad (from vispe ratavo, "(prayer to) all patrons") is a collection of supplements to the Yasna.[citation needed] The Visparad is subdivided into 23 or 24 kardo (sections) that are interleaved into the Yasna during a Visperad service (which is an extended Yasna service). The Visperad collection has no unity of its own, and is never recited separately from the Yasna. The Vendidad Main article: Vendidad The Vendidad (or Videvdat, a corruption of Avestan Vi-Daevo-Data, "Given Against the Demons") is an enumeration of various manifestations of evil spirits, and ways to confound them. The Vendidad includes all of the 19th nask, which is the only nask that has survived in its entirety. The text consists of 22 Fargards, fragments arranged as discussions between Ahura Mazda and Zoroaster. The first fargard is a dualistic creation myth, followed by the description of a destructive winter on the lines of the deluge mythology. The second fargard recounts the legend of Yima. The remaining fargards deal primarily with hygiene (care of the dead in particular) [fargard 3, 5, 6, 7, 8, 9, 10, 16, 17, 19] as well as disease and spells to fight it [7, 10, 11, 13, 20, 21, 22]. Fargards 4 and 15 discuss the dignity of wealth and charity, of marriage and of physical effort, and the indignity of unacceptable social behaviour such as assault and breach of contract, and specify the penances required to atone for violations thereof. The Vendidad is an ecclesiastical code, not a liturgical manual, and there is a degree of moral relativism apparent in the codes of conduct. The Vendidad's different parts vary widely in character and in age. Some parts may be
comparatively recent in origin although the greater part is very old. The Vendidad, unlike the Yasna and the Visparad, is a book of moral laws rather than the record of a liturgical ceremony. However, there is a ceremony called the Vendidad, in which the Yasna is recited with all the chapters of both the Visparad and the Vendidad inserted at appropriate points. This ceremony is only performed at night. The Yashts Main article: Yasht Faravahar, believed to be a depiction of a Fravashi, as mentioned in the Yasna, Yashts and Vendidad The Yashts (from yesti, "worship by praise") are a collection of 21 hymns, each dedicated to a particular divinity or divine concept. Three hymns of the Yasna liturgy that "worship by praise" arein traditionalso nominally called yashts, but are not counted among the Yasht collection since the three are a part of the primary litury. The Yashts vary greatly in style, quality and extent. In their present form, they are all in prose but analysis suggests that they may at one time have been in verse. The Siroza The Siroza ("thirty days") is an enumeration and invocation of the 30 divinities presiding over the days of the month. (cf. Zoroastrian calendar). The Siroza exists in two forms, the shorter ("little Siroza") is a brief enumeration of the divinities with their epithets in the genitive. The longer ("great Siroza") has complete sentences and sections, with the yazatas being addressed in the accusative. The Siroza is never recited as a whole, but is a source for individual sentences devoted to particular divinities, to be inserted at appropriate points in the liturgy depending on the day and the month. The Khordeh Avesta The Khordeh Avesta ("little Avesta") is both a selection of verses from the other collections, as well as three sub-collections that do not appear elsewhere. Taken together, the Khordeh Avesta is considered the prayer book for general lay use. In a wider sense, the term Khordeh Avesta includes all material other than the Yasna, the Visparad and the Vendidad, as it is only the ceremonies contained in these three books that are reserved for the priests. The Khordeh Avesta is divided into 4 sections: 1. Five introductory chapters, accompanied by excerpts from different parts of the Yasna. 2. Five Niyayishns "praises," addressed to the sun, Mithra, the moon, the waters, and the fire. In the main, the material overlaps with that of the Yashts. The Niyayishn to fire derives from Yasna 62. 3. Five Gahs "moments of the day," addressed to the five divisions of the day. 4. Four Afrinagans "blessings," each recited on a particular occasion: the first in honor of the dead, the second on the five epagomenal days that end the year, the third is recited at the six seasonal feasts, and the fourth at the beginning and end of summer. Fragments All material in the Avesta that is not already present in one of the other categories falls into a "fragments" category, which - as the name suggests - includes incomplete texts. There are altogether more than 20
fragment collections, many of which have no name (and are then named after their owner/collator) or only a Middle Persian name. The more important of the fragment collections are the Nirangistan fragments (18 of which constitute the Ehrbadistan); the Pursishniha "questions," also known as "Fragments Tahmuras"; the Aogemadaeca "we accept," a treatise on death; and the Hadokht Nask "volume of the scriptures" with two fragments of eschatological significance.
Ch. I. Twin Verses (Yamaka-vaggo) 1. All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with an evil thought, pain follows him, as the wheel follows the foot of the ox that draws the carriage. Manopubbangama dhamma manosettha manomaya Manasa ce padutthena bhasati va karoti va Tato nam dukkhamanveti cakkam'va vahato padam. 2. All that we are is the result of what we have thought: it is founded on our thoughts, it is made up of our thoughts. If a man speaks or acts with a pure thought, happiness follows him, like a shadow that never leaves him. Manopubbangama dhamma manosettha manomaya Manasa ce pasannena bhasati va karoti va Tato nam sukhamanveti chaya'va anapayini. 5. For hatred does not cease by hatred at any time: hatred ceases by love, this is an eternal rule. Na hi verena verani sammantidha kudacanam Averena ca sammanti esa dhammo sanantano. Ch. X. Punishment (Danda-vaggo) 131. He who seeking his own happiness punishes or kills beings who also long for happiness, will not find happiness after death. Sukhakamani bhutani yodandena vihimsati Attano sukhamesano pecca so na labhate sukham. 132. He who seeking his own happiness does not punish or kill beings who also long for happiness, will find happiness after death. Sukhakamani bhutani yodandena na himsati Attano sukhamesano pecca so labhate sukham. 133. Do not speak harshly to anybody; those who are spoken to will answer thee in the same way. Angry speech is painful, blows for blows will touch thee. Ma'voca pharusam kanci vutta pativadeyyu tam Dukkha hi sarambhakatha patidanda phuseyyu tam. Ch. XII: Self (Atta-vaggo) 157. If a man hold himself dear, let him watch himself carefully; during one at least out of the three watches a wise man should be watchful. 158. Let each man direct himself first to what is proper, then let him teach others; thus a wise man will not suffer. 159. If a man make himself as he teaches others to be, then, being himself well subdued, he may subdue (others); one's own self is indeed difficult to subdue. 160. One is one's own refuge, what other refuge can there be?? With self well subdued, a man finds a refuge such as few can find. 161. The evil done by oneself, self-begotten, self-bred, crushes the foolish, as a diamond breaks a precious stone. 162. He whose wickedness is very great brings himself down to that state where his enemy wishes him to be, as a creeper does with the tree which it surrounds. 163. Bad deeds, and deeds hurtful to ourselves, are easy to do; what is beneficial and good, that is very difficult to do. 164. The foolish man who scorns the rule of the venerable (Arahat), of the elect (Ariya), of the virtuous, and follows false doctrine, he bears fruit to his own destruction, like the fruits of the Katthaka reed. 165. By oneself the evil is done, by oneself one suffers; by oneself evil is
left undone, by oneself one is purified. Purity and impurity belong to oneself, no one can purify another. 166. Let no one forget his own duty for the sake of another's, however great; let a man, after he has discerned his own duty, be always attentive to his duty. Ch. XIII: World 167. Rouse yourself, be diligent, in Dhamma faring well. Who dwells in Dhammas happy in this birth and the next. Ch. XIV: The Buddha (The Awakened) (Buddha-vaggo) 183. Not to commit any sin, to do good, and to purify one's mind, that is the teaching of (all) the Awakened. Sabbapapassa akaranam kusalassa upasampada Sacittapariyodapanam etam buddhana sasanam. Ch. XX: The Way (Magga-vaggo) 276. You yourself must make an effort. The Tathagatas (Buddhas) are only preachers. The thoughtful who enter the way are freed from the bondage of Mara. Tumhehi kiccam atappam akkhataro tathagata Patipanna pamokkhanti jhayino marabandhana. 277. 'All created things perish,' he who knows and sees this becomes passive in pain; this is the way to purity. Sabbe sankhara anicca'ti yada pannaya passati Atha nibbindati dukkhe esa maggo visuddhiya. 278. 'All created things are grief and pain,' he who knows and sees this becomes passive in pain; this is the way that leads to purity. Sabbe sankhara dukkha'ti yada pannaya passati Atha nibbindati dukkhe esa maggo visuddhiya. 279. 'All forms are unreal,' he who knows and sees this becomes passive in pain; this is the way that leads to purity. Sabbe dhamma anatta'ti yada pannaya passati Atha nibbindati dukkhe esa maggo visuddhiya. Ch. XXIV: Thirst (Tanha-vaggo) 343. Men, driven on by thirst, run about like a snared hare; let therefore the mendicant drive out thirst, by striving after passionlessness for himself. Tasinaya purakkhata paja parisappanti saso'va badhito Tasma tasinam vinodaye bhikkhu akankhi viragamattano. 350. If a man delights in quieting doubts, and, always reflecting, dwells on what is not delightful (the impurity of the body, &c.), he certainly will remove, nay, he will cut the fetter of Mara.