thegoodfellas/blogset-br huggingface dataset:
than five hundred beings; containing many cells and closets filled with excrements and disgusting.42. Its roof-rafters are wholly ruined; the walls and partitions crumbling away; kotis of vultures nestle in it, as well as doves, owls, and other birds.43. There are in every corner dreadful snakes, most venomous and horrible; scorpions and mice of all sorts; it is the abode of very wicked creatures of every description.44. Further, one may meet in it here and there beings not belonging to the human race. It is defiled with excrement and urine, and teeming with worms, insects, and fire-flies; it resounds from the howling of dogs and jackals.45. In it are horrible hyenas that are wont to devour human carcasses; many dogs and jackals greedily seeking the matter of corpses.46. Those animals weak from perpetual hunger go about in several places to feed upon their prey, and quarrelling fill the spot with their cries. Such is that most horrible house.47. There are also very malign goblins, who violate human corpses; in several spots there are centipedes, huge snakes, and vipers.48. Those animals creep into all corners, where they make nests to deposit their brood, which is often devoured by the goblins.49. And when those cruel-minded goblins are satiated with feeding upon the flesh of other creatures, so that their bodies are big, then they commence sharply fighting on the spot.50. In the wasted retreats are dreadful, malign urchins, some of them measuring one span, others one cubit or two cubits, all nimble in their movements.51. They are in the habit of seizing dogs by the feet, throwing them upside down upon the floor, pinching their necks and using them ill.52. There also live yelling ghosts naked, black, wan, tall, and high, who, hungry and in quest of food, are here and there emitting cries of distress.53. Some have a mouth like a needle, others have a face like a cow's; they are of the size of men or dogs, go with entangled hair, and utter plaintive cries from want of food.54. Those goblins, ghosts, imps, like vultures, are always looking out through the windows and loopholes, in all directions in search of food.55. Such is that dreadful house, spacious and high, but very infirm, full of holes, frail and dreary. (Let us suppose that) it is the property of a certain man,56. And that while he is out of doors the house is reached by a conflagration, so that on a sudden it is wrapt in a blazing mass of fire on every side.57. The beams and rafters consumed by the fire, the columns and partitions in flame are crackling most dreadfully, whilst goblins and ghosts are yelling.58. Vultures are driven out by hundreds; urchins withdraw with parched faces; hundreds of mischievous beasts of prey I run, scorched, on every side, crying and shouting.59. Many poor devils move about, burnt by the fire; while burning they tear one another with the teeth, and bespatter each other with their blood.60. Hyenas also perish there, in the act of eating one another. The excrements burn, and
a loathsome stench spreads in all directions.61. The centipedes, trying to fly, are devoured by the urchins. The ghosts, with burning hair, hover about, equally vexed with hunger and heat.62. In such a state is that awful house, where thousands of flames are breaking out on every side. But the man who is the master of the house looks on from without.63. And he hears his own children, whose minds are engaged in playing with their toys, in their fondness of which they amuse themselves, as fools do in their ignorance.64. And as he hears them he quickly steps in to save his children, lest his ignorant children might perish in the flames.65. He tells them the defect of the house, and says: This, young man of good family, is a miserable house, a dreadful one; the various creatures in it, and this fire to boot, form a series of evils.66. In it are snakes, mischievous goblins, urchins, and ghosts in great number; hyenas, troops of dogs and jackals, as well as vultures, seeking their prey.67. Such beings live in this house, which, apart from the fire, is extremely dreadful, and miserable enough; and now comes to it this fire blazing on all sides.68. The foolish boys, however, though admonished, do not mind their father's words, deluded as they are by their toys; they do not even understand him.69. Then the man thinks: I am now in anxiety on account of my children. What is the use of my having sons if I lose them? No, they shall not perish by this fire.70. Instantly a device occurred to his mind: These young (and ignorant) children are fond of toys, and have none just now to play with. Oh, they are so foolish!71. He then says to them: Listen, my sons, I have carts of different sorts, yoked with deer, goats, and excellent bullocks, lofty, great, and completely furnished.72. They are outside the house; run out, do with them what you like; for your sake have I caused them to be made. Run out all together, and rejoice to have them.73. All the boys, on hearing of such carts, exert themselves, immediately rush out hastily, and reach, free from harm, the open air.74. On seeing that the children have come out, the man betakes himself to the square in the centre of the village, and there from the throne he is sitting on he says: Good people, now I feel at ease.75. These poor sons of mine, whom I have recovered with difficulty, my own dear twenty young children, were in a dreadful, wretched, horrible house, full of many animals.76. As it was burning and wrapt in thousands of flames, they were amusing themselves in it with playing, but now I have rescued them all. Therefore I now feel most happy.77. The children, seeing their father happy, approached him, and said: Dear father, give us, as you have promised', those nice vehicles of three kinds;78. And make true all that you promised us in the house when saying, 'I will give you three
sorts of vehicles.' Do give them; it is now the right time.79. Now the man (as we have supposed) had a mighty treasure of gold, silver, precious stones, and pearls; he possessed bullion, numerous slaves, domestics, and vehicles of various kinds;80. Carts made of precious substances, yoked with bullocks, most excellent, with benches and a row of tinkling bells, decorated with umbrellas and flags, and adorned with a network of gems and pearls.81. They are embellished with gold, and artificial wreaths hanging down here and there; covered all around with excellent cloth and fine white muslin.82. Those carts are moreover furnished with choice mattresses of fine silk, serving for cushions, and covered with choice carpets showing the images of cranes and swans, and worth thousands of kotis.83. The carts are yoked with white bullocks, well fed, strong, of great size, very fine, who are tended by numerous persons.84. Such excellent carts that man gives to all his sons, who, overjoyed and charmed, go and play with them in all directions.85. In the same manner, Sariputra, I, the great Seer, am the protector and father of all beings, and all creatures who, childlike, are captivated by the pleasures of the triple world, are my sons.86. This triple world is as dreadful as that house, overwhelmed with a number of evils, entirely inflamed on every side by a hundred different sorts of birth, old age, and disease.87. But I, who am detached from the triple world and serene, am living in absolute retirement in a wood. This triple world is my domain, and those who in it are suffering from burning heat are my sons.88. And I told its evils because I had resolved upon saving them, but they would not listen to me, because all of them were ignorant and their hearts attached to the pleasures of sense.89. Then I employ an able device, and tell them of the three vehicles, so showing them the means of evading the numerous evils of the triple world which are known to me.90. And those of my sons who adhere to me, who are mighty in the six transcendent faculties (Abhignas) and the triple science, the Pratyekabuddhas, as well as the Bodhisattvas unable to slide back;91. And those (others) who equally are my sons, to them I just now am showing, by means of this excellent allegory, the single Buddha-vehicle. Receive it; ye shall all become Ginas.92. It is most excellent and sweet, the most exalted in the world, that knowledge of the Buddhas, the most high among men; it is something sublime and adorable.93. The powers, meditations, degrees of emancipation and self-concentration by many hundreds of kotis, that is the exalted vehicle in which the sons of Buddha take a never-ending delight.94. In playing with it they pass days and nights, fortnights, months, seasons, years, intermediate kalpas, nay, thousands of kotis of kalpas.95. This is the lofty vehicle of jewels which sundry Bodhisattvas and the disciples listening to the Sugata employ to go and sport on the terrace of enlightenment.96. Know then, Tishya, that there
is no second vehicle in this world anywhere to be found, in whatever direction thou shalt search, apart from the device (shown) by the most high among men.97. Ye are my children, I am your father, who has removed you from pain, from the triple world, from fear and danger, when you had been burning for many kotis of ons.98. And I am teaching blessed rest (Nirvana), in. so far as, though you have not yet reached (final) rest, you are delivered from the trouble of the mundane whirl, provided you seek the vehicle of the Buddhas.99. Any Bodhisattvas here present obey my Buddha-rules. Such is the skilfulness of the Gina that he disciplines many Bodhisattvas.100. When the creatures in this world delight in low and contemptible pleasures, then the Chief of the world, who always speaks the truth, indicates pain as the (first) great truth.101. And to those who are ignorant and too simple-minded to discover the root of that pain I lay open the way: 'Awaking of full consciousness, strong desire is the origin of pain.'102. Always try, unattached, to suppress desire. This is my third truth, that of suppression. It is an infallible means of deliverance; for by practising this method one shall become emancipated.103. And from what are they emancipated, Sariputra? They are emancipated from chimeras. Yet they are not wholly freed; the Chief declares that they have not yet reached (final and complete) rest in this world.104. Why is it that I do not pronounce one to be delivered before one's having reached the highest, supreme enlightenment? (Because) such is mywill; I am the ruler of the law, who is born in this world to lead to beatitude.105. This, Sariputra, is the closing word of my law which now at the last time I pronounce for the weal of the world including the gods. Preach it in all quarters.106. And if some one speaks to you these words, 'I joyfully accept,' and with signs of utmost reverence receives this Sutra, thou mayst consider that man to be unable to slide back.107. To believe in this Sutra one must have seen former Tathagatas, paid honour to them, and heard a law similar to this.108. To believe in my supreme word one must have seen me; thou and the assembly of monks have seen all these Bodhisattvas.109. This Sutra is apt to puzzle the ignorant, and I do not pronounce it before having penetrated to superior knowledge. Indeed, it is not within the range of the disciples, nor do the Pratyekabuddhas come to it.110. But thou, Siriputra, hast good will, not to speak of my other disciples here. They will walk in my faith, though each cannot have his individual knowledge.111. But do not speak of this matter to haughty persons, nor to conceited ones, nor to Yogins who are not self-restrained; for the fools, always revelling in sensual pleasures, might in their blindness scorn the law manifested.112. Now hear the dire results when one scorns my skilfulness and the Buddha-rules for ever fixed in the world; when one,
with sullen brow, scorns the vehicle.113. Hear the destiny of those who have scorned such a Sutra like this, whether during my lifetime or after my Nirvana, or who have wronged the monks.114. After having disappeared from amongst men, they shall dwell in the lowest hell (Aviki) during a whole kalpa, and thereafter they shall fall lower and lower, the fools, passing through repeated births for many intermediate kalpas.115. And when they have vanished from amongst the inhabitants of hell, they shall further descend to the condition of brutes, be even as dogs and jackals, and become a sport to others.116. Under such circumstances they shall grow blackish of colour, spotted, covered with sores, itchy; moreover, they shall be hairless and feeble, (all) those who have an aversion to my supreme enlightenment.117. They are ever despised amongst animals; hit by clods or weapons they yell; everywhere they are threatened with sticks, and their bodies are emaciated from hunger and thirst.118. Sometimes they become camels or asses, carrying loads, and are beaten with whips and sticks; they are constantly occupied with thoughts of eating, the fools who have scorned the Buddharule.119. At other times they become ugly jackals, half blind and crippled; the helpless creatures are vexed by the village boys, who throw clods and weapons at them.120. Again shooting off from that place, those fools become animals with bodies of five hundred yoganas, whirling round, dull and lazy.121. They have no feet, and creep on the belly; to be devoured by many kotis of animals is the dreadful punishment they have to suffer for having scorned a Sutra like this.122. And whenever they assume a human shape, they are born crippled, maimed, crooked, one-eyed, blind, dull, and low, they having no faith in my Sutra.123. Nobody keeps their side; a putrid smell is continually issuing from their mouths; an evil spirit has entered the body of those who do not believe in this supreme enlightenment.124. Needy, obliged to do menial labour, always in another's service, feeble, and subject to many diseases they go about in the world, unprotected.125. The man whom they happen to serve is unwilling to give them much, and what he gives is soon lost. Such is the fruit of sinfulness.126. Even the best-prepared medicaments, administered to them by able men, do, under those circumstances, but increase their illness, and the disease has no end.127. Some commit thefts, affrays, assaults, or acts of hostility, whereas others commit robberies of goods; (all this) befalls the sinner.128. Never does he behold the Lord of the world, the King of kings ruling the earth, for he is doomed to live at a wrong time, he who scorns my Buddha-rule.129. Nor does that foolish person listen to the law; he is deaf and senseless; he never finds rest, because he has scorned this enlightenment.130. During many hundred thousand myriads of kotis of ons equal to the sand of the Ganges he shall be dull and defective; that is the evil result from scorning this Sutra.131. Hell is his garden (or monastery), a place
of misfortune his abode; he is continually living amongst asses, hogs, jackals, and dogs.132. And when he has assumed a human shape he is to be blind, deaf, and stupid, the servant of another, and always poor.133. Diseases, myriads of kotis of wounds on the body, scab, itch, scurf, leprosy, blotch, a foul smell are, in that condition, his covering and apparel.134. His sight is dim to distinguish the real. His anger appears mighty in him, and his passion is most violent; he always delights in animal wombs.135. Were I to go on, Sariputra, for a whole on, enumerating the evils of him who shall scorn my Sutra, I should not come to an end.136. And since I am fully aware of it, I command thee, Sariputra, that thou shalt not expound a Sutra like this before foolish people.137. But those who are sensible, instructed, thoughtful, clever, and learned, who strive after the highest supreme enlightenment, to them expound its real meaning.138. Those who have seen many kotis of Buddhas, planted immeasurably many roots of goodness, and undertaken a strong vow, to them expound its real meaning.139. Those who, full of energy and ever kindhearted, have a long time been developing the feeling of kindness, have given up body and life, in their presence thou mayst preach this Sutra.140. Those who show mutual love and respect, keep no intercourse with ignorant people, and are content to live in mountain caverns, to them expound this hallowed Sutra.141. If thou see sons of Buddha who attach themselves to virtuous friends and avoid bad friends, then reveal to them this Sutra.142. Those sons of Buddha who have not broken the moral vows, are pure like gems and jewels, and devoted to the study of the great Sutras, before those thou mayst propound this Sutra.143. Those who are not irascible, ever sincere, full of compassion for all living beings, and respectful towards the Sugata, before those thou mayst propound this Sutra.144. To one who in the congregation, without any hesitation and distraction of mind, speaks to expound the law, with many myriads of kotis of illustrations, thou mayst manifest this Sutra.145. And he who, desirous of acquiring all-knowingness, respectfully lifts his joined hands to his head, or who seeks in all directions to find some monk of sacred eloquence;146. And he who keeps (in memory) the great Ritras, while he never shows any liking for other books, nor even knows a single stanza from another work; to all of them thou mayst expound this sublime Sutra.147. He who seeks such an excellent Sutra as this, and after obtaining it devoutly worships it, is like the man who wears a relic of the Tathagata he has eagerly sought for.148. Never mind other Satras nor other books in which a profane philosophy is taught; such books are fit for the foolish; avoid them and preach this Sutra.149. During a full on, Sariputra, I could speak of thousands of kotis of (connected) points, (but this suffices); thou mayst reveal this Sutra to all who are striving after the highest
Mulher Preciosa, o Tesoureiro Precioso e como setimo o Conselheiro Precioso. Ele tera mais de mil filhos que serao corajosos e heroicos e que aniquilarao os exercitos inimigos. Ele governara, tendo conquistado esta terra circundada pelo mar, sem bastao ou espada, atraves do Dhamma. Mas se ele deixar a vida em familia e seguir a vida santa, entao ele se tornara um arahant, um Buda perfeitamente iluminado, aquele que remove o veu do mundo. [6] E eu, Ambatha, sou o transmissor dos mantras e voce e o recebedor. 1.6. Sim, senhor, ele respondeu. Ele se levantou e depois de homenagear Pokkharasati, mantendo-o a sua direita, subiu na sua carruagem puxada por um jovem garanhao, acompanhado por varios jovens bramanes, ele foi em direcao a densa floresta de Icchanankala. Ele foi ate onde a estrada permitia o acesso das carruagens e depois desmontou da sua carruagem e seguiu a pe.1.7. Agora, naquela ocasiao muitos bhikkhus estavam caminhando para ca e para la ao ar livre. Entao, Ambattha foi ate eles e perguntou: Veneraveis senhores, onde ele esta agora, o Mestre Gotama? Nos queremos ver o Mestre Gotama. 1.8. Os bhikkhus pensaram: Esse Ambattha e um jovem de boa familia e um pupilo do respeitado Bramane Pokkharasati. O Abencoado nao se importaria em ter uma conversa com um jovem como esse. E eles responderam para Ambattha: Aquela, com a porta fechada, e a moradia dele. Va ate la em silencio, sem pressa, entre na varanda, limpe a garganta e bata na porta. O Abencoado abrira a porta.1.9. Ambattha foi ate a moradia com a porta fechada, entrou na varanda, limpou a garganta e bateu na porta. O Abencoado abriu a porta, Ambattha entrou, ambos se cumprimentaram com cortesia e o Abencoado sentou a um lado. Mas Ambattha ficou caminhando para ca e para la enquanto o Abencoado estava ali sentado, dizendo de modo indistinto algumas palavras de cortesia, ficando em pe ante o Abencoado enquanto assim falava.1.10. E o Abencoado disse para Ambattha: Estimado Ambattha, voce se comportaria dessa forma se estivesse conversando com os veneraveis e eruditos Bramanes, mestres de mestres, assim como voce se comporta comigo, caminhando e ficando em pe enquanto eu estou sentado, e dizendo de modo indistinto algumas palavras de cortesia?Nao, Mestre Gotama. Um Bramane deve caminhar com um bramane que esteja caminhando, ficar em pe com um Bramane que esteja em pe, sentar com um Bramane que esteja sentado e deitar com um Bramane que esteja deitado. Mas com relacao aos contemplativos carecas, esses subalternos com a tez escura, descendentes dos pes do Ancestral, com eles e apropriado que se converse da forma como faco com o Mestre Gotama.1.11. Mas, Ambattha, voce veio ate aqui em busca de algo. Qualquer que seja a razao pela qual voce aqui veio, voce deveria dar atencao para poder ouvir. Ambattha, o seu treinamento nao e perfeito. A sua presuncao por estar em treinamento se deve apenas a sua inexperiencia.1.12. Ambattha ficou furioso e irritado por ter sido chamado de mal-treinado e se dirigiu ao Abencoado com insultos e grosserias. Pensando: O
contemplativo Gotama tem ma vontade em relacao a mim, ele disse: Mestre Gotama, os Sakyas sao crueis, com a linguagem grosseira, irritaveis e violentos. Tendo uma origem servil, sendo servos, eles nao honram, respeitam, estimam, veneram ou homenageiam os Bramanes. Com relacao a isso nao e apropriado que ... eles nao homenageiem os Bramanes. Essa foi a primeira vez que Ambattha acusou os Sakyas de serem servos.1.13. Mas, Ambattha, que mal lhe fizeram os Sakyas?Mestre Gotama, certa vez fui a Kapilavatthu para tratar de negocios do meu mestre, o Bramane Pokkharasati, indo para o salao de reunioes dos Sakyas. Naquela ocasiao um grande numero de Sakyas estavam sentados sobre assentos elevados no salao de reunioes, cutucando uns aos outros com os dedos, rindo e gracejando juntos, tive a impressao de que eles so estavam se divertindo as minhas custas, e ninguem me ofereceu um assento. Com relacao a isso, nao e apropriado que ... eles nao homenageiem os Bramanes. Essa foi a segunda vez que Ambattha acusou os Sakyas de serem servos.1.14. Mas, Ambattha, ate mesmo a codorna, essa pequena ave, pode piar o quanto quiser no seu proprio ninho. Kapilavatthu e o lar dos Sakyas, Ambattha. Eles nao merecem censura por tao pouco.Mestre Gotama, ha quatro castas: [7] os Khattiyas, os Bramanes, os comerciantes e os trabalhadores. E dessas quatro castas, tres, os Khattiyas, os comerciantes e os trabalhadores, sao totalmente subservientes aos Bramanes. Com relacao a isso, nao e apropriado que .. eles nao homenageiem os Bramanes. Essa foi a terceira vez que Ambattha acusou os Sakyas de serem servos.1.15. Entao, o Abencoado pensou: Este jovem esta se excedendo na ofensa aos Sakyas. E se eu lhe perguntasse o seu nome de cla? Assim ele disse: Ambattha, qual e o seu cla? - Eu sou um Kanha, Mestre Gotama.Ambattha, em tempos passados, de acordo com aqueles que se recordam da linhagem ancestral, os Sakyas eram os senhores e voce descende de uma escrava dos Sakyas. Pois os Sakyas consideram o Rei Okkaka como seu ancestral. Certa ocasiao, o Rei Okkaka, que amava e estimava a rainha, desejando transferir o reino para o filho dela, baniu os seus irmaos mais velhos do reino - Okkamukha, Karandu, Hatthiniya e Sinipura. E estes, tendo sido banidos, se estabeleceram aos pes do Himalaia junto a uma lagoa com flores de lotus na qual havia um grande bosque de arvores teca. [8] E por temer contaminar a estirpe, eles coabitavam com as proprias irmas. Entao, o Rei Okkaka perguntou aos seus ministros e conselheiros: Onde estao vivendo os principes agora? e eles lhe disseram. Ouvindo isso o Rei Okkaka exclamou: Eles sao fortes como teca (saka), esses principes, eles sao verdadeiros Sakyas! E assim foi como os Sakyas obtiveram o seu conhecido nome. E o Rei foi um ancestral dos Sakyas.1.16. Agora, o Rei Okkaka tinha uma escrava chamada Disa, que deu a luz a um bebe negro. Esse bebe negro, ao nascer, exclamou: Lave-me, mae! Banhe-me, mae! Livre-me dessa sujeira, assim irei lhe proporcionar muito beneficio! Porque, Ambatha, assim como as pessoas, hoje, usam