thegoodfellas/blogset-br huggingface dataset:
pelo contato.3.58-70. Que todos eles (que afirmam a eternidade e todos os demais) possam experimentar aquela sensacao sem o contato e impossivel. 3.71. Com relacao a todos eles ..., eles experimentam essas sensacoes atraves do repetido contato atraves das seis bases sensuais; da sensacao como condicao, o desejo surge; do desejo como condicao, o apego; do apego como condicao, o ser/existir; do ser/existir como condicao, o nascimento; do nascimento como condicao, entao o envelhecimento e morte, tristeza, lamentacao, dor, angustia e desespero surgem.[32]Quando, bhikkhus, um bhikkhu compreende como na verdade e a origem e a cessacao das seis bases do contato, a sua gratificacao, perigo e escapatoria, ele sabe aquilo que supera todas essas ideias. 3.72. Quaisquer contemplativos e Bramanes que especulem sobre o passado, o futuro, ou ambos, tem ideias fixas e apresentem as suas ideias a esse respeito, todos eles estao aprisionados na rede com essas sessenta e duas divisoes, e sempre que eles emergem e tentam escapar, eles sao capturados e presos nessa rede. Tal qual um habil pescador, ou o seu aprendiz, cobre uma pequena extensao de agua com uma rede com a malha fina, pensando: Quaisquer criaturas de um certo porte, que estejam nessa agua, serao capturadas nesta rede, aprisionadas e mantidas nesta rede, da mesma forma com relacao a todos contemplativos e Bramanes: eles sao capturados e presos nessa rede.3.73. Bhikkhus, o corpo do Tathagata permanece com o vinculo que o atava ao ser/existir cortado. Enquanto o corpo subsistir, devas e humanos o verao. Mas com a dissolucao do corpo e a exaustao do tempo de vida, devas e humanos nao o verao mais. Bhikkhus, como num galho com um cacho de mangas, todas as mangas tem o mesmo destino do galho se ele for partido, da mesma forma o vinculo do Tathagata com o ser/existir foi partido. Enquanto o corpo subsistir, devas e humanos o verao. Mas com a dissolucao do corpo e a exaustao do tempo de vida, devas e humanos nao o verao mais ...3.74. Quando isso foi dito o veneravel Ananda disse para o Abencoado: E maravilhoso, veneravel senhor, e admiravel. Qual e o nome deste discurso do Dhamma?Ananda, voce podera se lembrar deste discurso do Dhamma como a Rede Vantajosa, a Rede do Dhamma, a Rede Suprema, a Rede de Ideias ou como a Incomparavel Vitoria em Batalha. Isso foi o que disse o Abencoado. Os bhikkhus ficaram satisfeitos e contentes com as palavras do Abencoado. E enquanto esta explicacao estava sendo proferida o sistema cosmico com dez mil mundos tremeu. --------------------------------------------------------------------------------Notas:[1] Nalanda, que mais tarde sediou a famosa universidade Budista ficava cerca de 12 km ao norte de Rajagaha,(a moderna Rajgir), a capital de Magadha. [Retorna][2] Um discipulo de Sanjaya Belatthaputta (veja o DN 2.31). Sariputta e Moggallana, os dois principais discipulos do Buda tambem haviam sido discipulos de Sanjaya, e foi a desercao deles, alem da perda de renda, que irritou Suppiya. [Retorna][3] DA aponta que a pratica da virtude, numa comparacao, esta subordinada as qualidades superiores, pois a virtude nao alcanca a excelencia da concentracao, nem a concentracao
eu sobrevive a dissolucao do corpo fisico durante um certo tempo, (com uma duracao nao especificada), com a aniquilacao ocorrendo na sua cessacao. [Retorna] [28] Produzido pela mente em jhana. [Retorna][29] Os quatro que seguem correspondem as quatro realizacoes imateriais, ou jhanas imateriais (DN 15.35). [Retorna][30] Os varios jhanas sao confundidos com Nibbana. [Retorna][31] Phassa, contato, e o encontro entre a base sensual interna, (por ex. o olho), a base sensual externa, (por ex. a forma externa), e a respectiva consciencia. O contato e a base para a sensacao, (vedana). [Retorna][32] Esta e a primeira exposicao parcial da origem dependente, (paticca-samuppada), no Canone. [Retorna]
and obtained the five transcendent faculties, live in the wilderness, as (true) sons of the Sugata.25. Some are standing firm, the feet put together and the hands joined in token of respect towards the leaders, and are praising joyfully the king of the leading Ginas in thousands of stanzas.26. Some thoughtful, meek, and tranquil, who have mastered the niceties of the course of duty, question the highest of men about the law, and retain in their memory what they have learnt.27. And I see here and there some sons of the principal Gina who, after completely developing their own self, are preaching the law to many kotis of living beings with many myriads of illustrations and reasons.28. joyfully they proclaim the law, rousing many Bodhisattvas; after conquering the Evil One with his hosts and vehicles, they strike the drum of the law.29. 1 see some sons of the Sugata, humble, calm, and quiet in conduct, living under the command of the Sugatas, and honoured by men, gods, goblins, and Titans.30. Others, again, who have retired to woody thickets, are saving the creatures in the hells by emitting radiance from their body, and rouse them to enlightenment.31. There are some sons of the Gina who dwell in the forest, abiding in vigour, completely renouncing sloth, and actively engaged in walking; it is by energy that they are striving for supreme enlightenment.32. Others complete their course by keeping a constant purity and an unbroken morality like precious stones and jewels; by morality do these strive for supreme enlightenment.33. Some sons of the Gina, whose strength consists in forbearance, patiently endure abuse, censure, and threats from proud monks. They try to attain enlightenment by dint of forbearance.34. Further, I see Bodhisattvas, who have forsaken all wanton pleasures, shun unwise companions and delight in having intercourse with genteel men (aryas);35. Who, with avoidance of any distraction of thoughts and with attentive mind, during thousands of kotis of years have meditated in the caves of the wilderness; these strive for enlightenment by dint of meditation.36. Some, again, offer in presence of the Ginas and the assemblage of disciples gifts (consisting) in food hard and soft, meat and drink, medicaments for the sick, in plenty and abundance.37. Others offer in presence of the Ginas and the assemblage of disciples hundreds of kotis of clothes, worth thousands of kotis, and garments of priceless value.38. They bestow in presence of the Sugatas hundreds of kotis of monasteries which they have caused to be built of precious substances and sandal-wood, and which are furnished with numerous lodgings (or couches).39. Some present the leaders of men and their disciples with neat and lovely gardens abounding with fruits and beautiful flowers, to serve as places of daily recreation,40. When they have, with joyful feelings, made such various and splendid donations, they rouse their energy in order to obtain enlightenment; these are those who try to reach supreme enlightenment by means of charitableness.41. Others set forth the law of quietness, by many myriads of illustrations and proofs; they preach it to thousands of kotis
of living beings; these are tending to supreme enlightenment by science.42. (There are) sons of the Sugata who try to reach enlightenment by wisdom; they understand the law of indifference and avoid acting at the antinomy (of things), unattached like birds in the sky.43. Further, I see, O Mangughosha, many Bodhisattvas who have displayed steadiness under the rule of the departed Sugatas, and now are worshipping the relics of the Ginas.44. 1 see thousands of kotis of Stupas, numerous as the sand of the Ganges, which have been raised by these sons of the Gina and now adorn kotis of grounds.45. Those magnificent Stupas, made of seven precious substances, with their thousands of kotis of umbrellas and banners, measure in height no less than 5000 yoganas and 2000 in circumference.46. They are always decorated with flags; a multitude of bells is constantly heard sounding; men, gods, goblins, and Titans pay their worship with flowers, perfumes, and music.47. Such honour do the sons of the Sugata render to the relics of the Ginas, so that all directions of space are brightened as by the celestial coral trees in full blossom.48. From this spot I behold all this; those numerous kotis of creatures; both this world and heaven covered with flowers, owing to the single ray shot forth by the Gina.49. O how powerful is the Leader of men! how extensive and bright is his knowledge! that a single beam darted by him over the world renders visible so many thousands of fields!50. We are astonished at seeing this sign and this wonder, so great, so incomprehensible. Explain me the matter, O Mangusvara! the sons of Buddha are anxious to know it.51. The four classes of the congregation in joyful expectation gaze on thee, O hero, and on me; gladden (their hearts); remove their doubts; grant a revelation, O son of Sugata!52. Why is it that the Sugata has now emitted such a light? O how great is the power of the Leader of men! O how extensive and holy is his knowledge!53. That one ray extending from him all over the world makes visible many thousands of fields. It must be for some purpose that this great ray has been emitted.54. Is the Lord of men to show the primordial laws which he, the Highest of men, discovered on the terrace of enlightenment? Or is he to prophesy the Bodhisattvas their future destiny?55. There must be a weighty reason why so many thousands of fields have been rendered visible, variegated, splendid, and shining with gems, while Buddhas of infinite sight are appearing.56. Maitreya asks the son of Gina; men, gods, goblins, and Titans, the four classes of the congregation, are eagerly awaiting what answer Mangusvara shall give in explanation.Whereupon Mangusri, the prince royal, addressed Maitreya, the Bodhisattva Mahasattva, and the whole assembly of Bodhisattvas (in these words): It is the intention of the Tathagata, young men of good family, to begin a grand discourse for the teaching of the law, to pour the great rain of the law, to make resound the great
drum of the law, to raise the great banner of the law, to kindle the great torch of the law, to blow the great conch trumpet of the law, and to strike the great tymbal of the law. Again, it is the intention of the Tathagata, young men of good family, to make a grand exposition of the law this very day. Thus it appears to me, young men of good family, as I have witnessed a similar sign of the former Tathagatas, the Arhats, the perfectly enlightened. Those former Tathagatas, &c., they, too, emitted a lustrous ray, and I am convinced that the Tathagata is about to deliver a grand discourse for the teaching of the law and make his grand speech on the law everywhere heard, he having shown such a foretoken. And because the Tathagata, &c., wishes that this Dharmaparyaya meeting opposition in all the world be heard everywhere, therefore does he display so great a miracle and this fore-token consisting in the lustre occasioned by the emission of a ray.I remember, young men of good family, that in the days of yore, many immeasurable, inconceivable, immense, infinite, countless ons, more than countless ons ago, nay, long and very long before, there was born a Tathagata called Kandrasuryapradipa, an Arhat, &c., endowed with science and conduct, a Sugata, knower of the world, an incomparable tamer of men, a teacher (and ruler) of gods and men, a Buddha and Lord. He showed the law; he revealed the duteous course which is holy at its commencement, holy in its middle, holy at the end, good in substance and form, complete and perfect, correct and pure. That is to say, to the disciples he preached the law containing the four Noble Truths, and starting from the chain of causes and effects, tending to overcome birth, decrepitude, sickness, death, sorrow, lamentation, woe, grief, despondency, and finally leading to Nirvana; and to the Bodhisattvas he preached the law connected with the six Perfections, and terminating in the knowledge of the Omniscient, after the attainment of supreme, perfect enlightenment.[Now, young men of good family, long before the time of that Tathagata Kandrasuryapradipa, the Arhat, &c., there had appeared a Tathagata, &c., likewise called Kandrasuryapradipa, after whom, O Agita, there were twenty thousand Tathagatas, &c., all of them bearing the name of Kandrasuryapradipa, of the same lineage and family name, to wit, of Bharadvaga. All those twenty thousand Tathagatas, O Agita, from the first to the last, showed the law, revealed the course which is holy at its commencement, holy in its middle, holy at the end, &c. &c.]The aforesaid Lord Kandrasuryapradipa, the Tathagata, &c., when a young prince and not yet having left home (to embrace the ascetic life), had eight sons, viz. the young princes Sumati, Anantamati, Ratnamati, Viseshamati, Vimatisamudghatin, Ghoshamati, and Dharmamati. These eight young princes, Agita, sons to the Lord Kandrasuryapradipa, the Tathagata, had an immense fortune. Each of them was in possession of four great continents, where they exercised the kingly sway. When they saw that the Lord had left his
beings the Sutra, the development, which by name is called 'the excellent Exposition of Infinity.'61. Immediately after delivering his speech, the leader crossed his legs and entered upon the meditation of 'the excellent Exposition of the Infinite.' There on his seat of the law the eminent seer continued absorbed in meditation.62. And there fell a celestial rain of Mandaravas, while the drums (of heaven) resounded without being struck; the gods and elves in the sky paid honour to the highest of men.63. And simultaneously all the fields (of Buddha) began trembling. A wonder it was, a great prodigy. Then the chief emitted from between his brows one extremely beautiful ray,64. Which moving to the eastern quarter glittered, illuminating the world all over the extent of eighteen thousand fields. It manifested the vanishing and appearing of beings.65. Some of the fields then seemed jewelled, others showed the hue of lapis lazuli, all splendid, extremely beautiful, owing to the radiance of the ray from the leader.66. Gods and men, as well as Nagas, goblins, Gandharvas, nymphs, Kinnaras, and those occupied with serving the Sugata became visible in the spheres and paid their devotion.67. The Buddhas also, those self-born beings, appeared of their own accord, resembling golden columns; like unto a golden disk (within lapis lazuli), they revealed the law in the midst of the assembly.68. The disciples, indeed, are not to be counted: the disciples of Sugata are numberless. Yet the lustre of the ray renders them all visible in every field.69. Energetic, without breach or flaw in their course, similar to gems and jewels, the sons of the leaders of men are visible in the mountain caves where tbeyare dwelling.70. Numerous Bodhisattvas, like the sand of the Ganges, who are spending all their wealth in giving alms, who have the strength of patience, are devoted to contemplation and wise, become all of them visible by that ray.71. Immovable, unshaken, firm in patience, devoted to contemplation, and absorbed in meditation are seen the true sons of the Sugatas while they are striving for supreme enlightenment by dint of meditation.72. They preach the law in many spheres, and point to the true, quiet, spotless state they know. Such is the effect produced by the power of the Sugata.73. And all the four classes of hearers on seeing the power of the mighty Kandrarkadipa were filled with joy and asked one another: How is this?74. And soon afterwards, as the Leader of the world, worshipped by men, gods, and goblins, rose from his meditation, he addressed his son Varaprabha, the wise Bodhisattva and preacher of the law:75. 'Thou art wise, the eye and refuge of the world; thou art the trustworthy keeper of my law, and canst bear witness as to the treasure of laws which I am to lay bare to the weal of living beings.'76. Then, after rousing and stimulating, praising and lauding many Bodhisattvas, did the Gina proclaim the supreme laws during fully sixty intermediate kalpas.77. And whatever excellent supreme law was proclaimed by the Lord of the world while continuing sitting on
the very same seat, was kept in memory by Varaprabha, the son of Gina, the preacher of the law.78. And after the Gina and Leader had manifested the supreme law and stimulated the numerous crowd, he spoke, that day, towards the world including the gods (as follows):79. 'I have manifested the rule of the law; I have shown the nature of the law; now, O monks, it is the time of my Nirvana; this very night, in the middle watch.80. 'Be zealous and strong in persuasion; apply yourselves to my lessons; (for) the Ginas, the great seers, are but rarely met with in the lapse of myriads of kotis of ons.'81. The many sons of Buddha were struck with grief and filled with extreme sorrow when they heard the voice of the highest of men announcing that his Nirvana was near at hand.82. To comfort so inconceivably many kotis of living beings the king of kings said: 'Be not afraid, O monks; after my Nirvana there shall be another Buddha.83. 'The wise Bodhisattva Srigarbha, after finishing his course in faultless knowledge, shall reach highest, supreme enlightenment, and become a Gina under the name of Vimalagranetra.'84. That very night, in the middle watch, he met complete extinction, like a lamp when the cause (of its burning) is exhausted. His relics were distributed, and of his Stupas there was an infinite number of myriads of kotis.85. The monks and nuns at the time being, who strove after supreme, highest enlightenment, numerous as sand of the Ganges, applied themselves to the commandment of the Sugata.86. And the monk who then was the preacher of the law and the keeper of the law, Varaprabha, expounded for fully eighty intermediate kalpas the highest laws according to the commandment (of the Sugata).87. He had eight hundred pupils, who all of them were by him brought to full development. They saw many kotis of Buddhas, great sages, whom they worshipped.88. By following the regular course they became Buddhas in several spheres, and as they followed one another in immediate succession they successively foretold each other's future destiny to Buddhaship.89. The last of these Buddhas following one another was Dipankara. He, the supreme god of gods, honoured by crowds of sages, educated thousands of kotis of living beings.90. Among the pupils of Varaprabha, the son of Gina, at the time of his teaching the law, was one slothful, covetous, greedy of gain and cleverness.91. He was also excessively desirous of glory, but very fickle, so that the lessons dictated to him and his own reading faded from his memory as soon as learnt.92. His name was Yasaskama, by which he was known everywhere. By the accumulated merit of that good action, spotted as it was,93. He propitiated thousands of kotis of Buddhas, whom he rendered ample honour. He went through the regular course of duties and saw the present Buddha Sakyasimha.94. He shall be the last to reach superior enlightenment and become a Lord known by the family name of Maitreya, who shall educate thousands of kotis of creatures.95. He
who then, under the rule of the extinct Sugata, was so slothful, was thyself, and it was I who then was the preacher of the law.96. As on seeing a foretoken of this kind I recognise a sign such as I have seen manifested of yore, therefore and on that account I know,97. That decidedly the chief of Ginas, the supreme king of the Sakyas, the All-seeing, who knows the highest truth, is about to pronounce the excellent Satra which I have heard before.98. That very sign displayed at present is a proof of the skilfulness of the leaders; the Lion of the Sakyas is to make an exhortation, to declare the fixed nature of the law.99. Be well prepared and well minded; join your hands: he who is affectionate and merciful to the world is going to speak, is going to pour the endless rain of the law and refresh those that are waiting for enlightenment.100. And if some should feel doubt, uncertainty, or misgiving in any respect, then the Wise One shall remove it for his children, the Bodhisattvas here striving after enlightenment.
the mystery of the Lord, we, at the moment of the Bodhisattvas not being assembled, heard only in a hurry, caught, meditated, minded, took to heart the first lessons pronounced ori the law, therefore, O Lord, I used to pass day and night in self-reproach. (But) to-day, O Lord, I have reached complete extinction; to-day, O Lord, I have become calm; to-day, O Lord, I am wholly come to rest; to-day, O Lord, I have reached Arhatship; to-day, O Lord, I am the Lord's eldest son, born from his law, sprung into existence by the law, made by the law, inheriting from the law, accomplished by the law. My burning has left me, O Lord, now that I have heard this wonderful law, which I had not leant before, announced by the voice from the mouth of the Lord.And on that occasion the venerable Sariputra addressed the Lord in the following stanzas:1. I am astonished, great Leader, I am charmed to hear this voice; I feel no doubt any more; now am I fully ripe for the superior vehicle.2. Wonderful is the voice [Rather, call] of the Sugatas; it dispels the doubt and pain of living beings; my pain also is all gone now that I, freed from imperfections, have heard that voice (or, call).3. When I was taking my daily recreation or was walking in woody thickets, when betaking myself to the roots of trees or to mountain caves, I indulged in no other thought but this:4. 'O how am I deluded by vain thoughts! whereas the faultless laws are, nominally, equal, shall I in future not preach the superior law in the world?5. 'The thirty-two characteristic signs have failed me, and the gold colour of the skin has vanished; all the (ten) powers and emancipations have likewise been lost. O how have I gone astray at the equal laws!6. 'The secondary signs also of the great Seers, the eighty excellent specific signs, and the eighteen uncommon properties have failed me. O how am I deluded!'7. And when I had perceived thee, so benigh and merciful to the world, and was lonely walking to take my daily recreation, I thought: 'I am excluded from that inconceivable, unbounded knowledge!'8. Days and nights, O Lord, I passed always thinking of the same subject; I would ask the Lord whether I had lost my rank or not.9. In such reflections, O Chief of Ginas, I constantly passed my days and nights; and on seeing many other Bodhisattvas praised by the Leader of the world,10. And on hearing this Buddha-law, I thought: 'To be sure, this is expounded mysteriously'; it is an inscrutable, subtle, and faultless science, which is announced by the Ginas on the terrace of enlightenment.'11. Formerly I was attached to (heretical) theories, being a wandering monk and in high honour (or, of the same opinions) with the heretics; afterwards has the Lord, regarding my disposition, taught me Nirvana, to detach me from perverted views.12. After having completely freed myself from all (heretical) views and reached the laws of void, (I conceive) that