"Sutta Nipata" - a large and highly reputable product, concerning issues related to the outside world, morality, and inner self-discipline. This sutra consists of five books, each of which is divided into many chapters. Chapter may contain direct instruction, or have a semblance of plot, or based on a poetic comparison. Example of the latter may serve as the head of "The Snake" (1.1), "rhino horn" (1.3), with their refrain: "one monk left the two sides of the snake casts off the worn-out skin" ("the two banks" - a sensual pleasure and extreme asceticism) and "Come alone, like a rhinoceros." The head of "Rhino Horn" is one of the best in artistic terms - it draws an image of a purposeful man, a mighty spirit, who can shake off the attachment and is steadily towards its goal. He is alone, because it rejected all communications, which hindered the spiritual path, but it may be "reasonable companion," a fellow of the aspirations, but if there is no such, then it does not bother his high spirit, to rise above the passions and hatred.
In the sutra, there is another comparison - not by similarity, but by the opposition. An example of this - the head of "Shepherd Dhana" (1.5), where there are two parallel arguments - the shepherd says to the simple pleasures that he has, and Buddha - that he in all this is not needed. At the same reception built one of the most important chapters of "Brahman Kasibharadvadzha" where the Buddha compares himself to a plowman, saying: "Faith is the seed, repentance - rain, wisdom - my plow and my yoke, and humility - my tongue plow, mind - guzhi and deep thinking - my shovel. " This kind of comparison at all typical of ancient literature.
Otherwise, built many heads of questions and answers. All the fifth book is one of them. Her story - the Buddha's answer to the questions sixteen Brahmins, and each chapter - the answer to one of them. The Buddha answers the questions most different creatures, from a simple blacksmith ('smith Chunda ", 1.5), Pilgrim (" mendicant pilgrim Sabha ", 3.6) and the student-monks (" Well said "3.3) to the spirit yakshas (" Yaksha Gemavata " 1.9) and the deity ("Loss", 1.6). Often in the chapter introduces the mini-plot.
In terms of plot is the most interesting chapter, "Monk Kokalika" (3.10), which developed two ideas at once. First: the monk Kokalika slanders closest disciples of the Buddha and Shariputra Maudgalyayanu (Pali - Sariputta and Mogallanu) and because of this defamation falls into a pit. In the second half of this chapter is a description of the underworld. These "vision of hell" were typical of Buddhist literature in all times and greatly influenced the Christian "Calvary."
Less common are direct instruction, such as "friendliness" (1.8), "Brahman Sundarikabharadvadzha" (3.4) or "sensual pleasure" (4.1). In particular, strongly held idea that one can not disparage other teachings - "To Pasure" (4.8), "Fast" (4.14).
Among the ethical considerations Sutra highlights relevant to the Brahmins. The Buddha categorically denies the division into the worthy and unworthy of their birth. He said: "Not the birth of the person becomes contemptible, no birth and it becomes a Brahmin, not for his deeds deserve contempt for their deeds and glorify Brahman" (1.7), "Who is virtuous and glorious holy things, that is Brahman" (3.9 .) "Brahman," to the Buddha - not social class, not varnovaya characteristics, but only moral.
From the book first "Uragavagga" ("Snake")
1. Who restrains his anger arises, the doctor stops the force of the poison has penetrated into the body - the monk will leave the two sides of the snake casts off the worn-out skin.
2. Who rejected entirely on my own passion, as, diving into the water, tear down the lotus, the monk will leave the two sides of the snake leaves its outdated skin.
3. Who drove away all desire, irresistibly approaching, a rapid one who killed him, dried him, - that the monk will leave the two sides of the snake leaves its outdated skin.
4. Who destroyed the pride in themselves as the tide afflicts cane bridge - the monk will leave the two sides of the snake leaves its outdated skin.
5. Who knows that there is no immutable essence of this existence, as there is no color on the palm of the fig, the monk will forget the two banks, as the serpent casts its ever worn leather.
6. Whose breasts are no feelings of fear, who won all the resulting revival, the monk leaves the two sides of the snake sheds its skin obsolete.
7. Who has dispelled his doubts, who cut off their away completely and honestly - he parted ways with the monk, and with this coast like a snake with his otzhivsheyu sandpaper.
8. Who has not rushed forward, but did not stay behind, who won both the world of delusion, that leaves the two sides of a monk, like a snake its skin obsolete.
9. Who has not rushed forward, but did not stay behind, who figured out how everything is deceptive in this world, the monk leaves the two sides of the snake her worn-out skin.
10. Who did not try to front, who did not stay behind and who were not enslaved his greed, he who knows the unreality of this world, leaving the two sides of the snake her worn-out skin.
11. Who did not try to front, who did not stay behind and, free from passion, conscious of fallacy in this entire world, the monk leaves the two sides of the snake its skin obsolete.
12. Who has not rushed forward, who did not stay behind and not vanquished hatred and deceptiveness tasted everything in this world, the monk leaves the two sides of the snake its skin obsolete.
13. Who did not try to front, who did not stay behind and, free from dreams, clearly grasp the illusory nature of everything in this world, the monk will leave the two sides of the snake leaves its outdated skin.
14. Who redeems all desire in himself, and every desire to escape from the root, the monk leaves the two sides of the snake its skin obsolete.
15. In whom do not arise again the feeling of fear, who do not return it back to this shore, the monk leaves the two banks forever, like a snake its skin obsolete.
16. In whom do not arise again feeling of desire, who did not tie it back to existence, the monk leaves the two sides of the snake leaves its worn-out skin.
17. Who destroyed the five obstacles, free from suffering, who won a doubt, sadness is not available, the monk leaves the two sides of the snake its skin obsolete.
1.2 "Dhana Sutta"
18. - I cooked my rice, I milked cows - so said the shepherd Dhana, - together with friends I live in the shallows of the river Magee, my house is tightly closed, and the fire is lit: you can now wait for the sky!
19. - I am free of anger, I am free from pride - so to say perfect - I spent the night in the shallows of the river Magee, my home is not covered by a roof, and the fire was extinguished my: you can wait for the sky!
20. - I hid from gadflies - so said the shepherd Dhana - meadows, abundant grass, graze my cows, rain will not hurt them, now you can wait for the sky!
21. - I firmly fitted his boat - so to say perfect - I sailed to the eternal shore, I reached the shoal, breaking the flow of passion, but now that the boat does not need me more: you can wait for the sky!
22. - Do not scold my wife, always obedient, - so said the shepherd Dhana, - a long time she lived with me inseparable, and she pretty, nothing wrong I have never heard of it: you can wait for the sky!
23. - I am obedient to my mind, it is free it is - so to say perfect - for a long time I restrained my spirit, perfecting it - and there's nothing in it now the evil: you can wait for the sky!
24. I feed my work - so said the shepherd Dhana - and my kids are always with me, they're healthy, nothing evil, I never hear from them: you can wait for the sky!
25. No servant, I have no - so to say perfect - that's how I got myself myself, and so pass through the whole world, I have no need of an assistant: you can wait for the sky!
26. I have cows, calves and I have, - so said the shepherd Dhana, - I have also a bull: he lord over the cows: you can wait for the sky!
27. I do not have cows and calves - perfect way to say - I do not have and the bull, lord over them: you can wait for the sky!
28. Securely dug into the pillars, they can not shake - so said the shepherd Dhana, - a strong rope, new and elaborate suites, cows do not tear them, now you can wait for the sky!
29. Like a bull, I had broken the bonds of an elephant, I broke through the thicket of vines - so to say perfect - I will not enter again into the womb of birth: you can wait for the sky! Suddenly burst into a downpour, flooding the earth, filling the lake. Hearing that the rain poured, said Dhana:
30. Not a small profit priteklo us since, as we have seen perfect, we resort to thee, O thou gifted wisdom - be our mentor, the great hermit!
31. And I and my wife, we both obey, bless us with the good life - we shall overcome birth and death, we reach the end of suffering!
32. Who has children, he has the joy of the children - so crafty said Mara - who has a herd that is the joy of flocks, for the links being - the joy of the people, and those who lack it, and no joy.
33. But it said Perfect: Who has children, he has a concern for the children, who have a herd that has the care of herds, because the links being - the cause of human concerns, who do not have them, in fact there are no worries.
1.3 "Khaggavisana Sutta"
34. Leaving aside its earlier violence against all beings and not harming any of them, if not eager sons of no one, no friends, let him come alone, like a rhino.
35. Of proximity to people having passion and sorrow there is always going for the passions: he realized that the passions are rooted in suffering, you come quickly lonely, like a rhino.
36. Who is connected close friendship with the people that lose their profits, because his spirit was put in chains, seeing danger of friendship, you go alone, like a rhino.
37. All entangled in its branches bamboo tree - all the people enmeshed in concerns for the children and wives, but as a young bamboo shoots are not cleave to anything, and you go your way alone, like a rhino.
38. Decoupled as cattle, which was started in the forest, there is grazing at large, freely, so let the wise and ignorant of the purpose manifest to the consciousness, is lonely, like a rhino.
39. Constantly called for the feast, called for a walk on the game - but let those who seek freedom from the yoke of the wishes and took a great decision, he is coming alone, like a rhino.
40. There are fun and fun with friends, there is joy in children, but although it is not easy separation from loved ones, it is better, like rhinoceros, alone keep right on your way.
41. For whom are the four areas who are not hostile to any one of them, happy and toyu inoyu and let someone like Rhino is coming alone, overcoming all dangers without fear.
42. There are hermits who were dissatisfied with their lives, there are lay people who live in the house, but are also not happy with their lives, you did go his way alone, like a rhino.
43. Removing any desire here, dear lay people, as otryahaetsya tree withered from its leaves, you come quickly lonely, like the rhinoceros, valiantly have broken all previous bonds.
44. If you met a wise companion, comrade powerful and wise, you go with him in thought and joy, overcoming the danger;
45. But if you do not find myself a reasonable friend, companion and righteous, wise, better go do you like a king, who left the conquered country, go alone like a rhinoceros.
46. We need to look for friends, peers or themselves the best, and rejoice in having found them, but if you do not have found such friends, better go alone, happy in his solitude, go alone, like a rhino.
47. Look how beat each other on your hand, these wrist, gold, elaborately wrought, - understand the same or better go alone, like a rhino.
48. "Closely related to another, I did not escape no quarrels, no cursing," - thinking about this risk, you go alone, like a rhino.
49. Varied carnal pleasures, they are sweet and captivating, in fact, in another form, they shake our spirit, seeing the mountain, arising from the pleasures of the body, you better come quickly lonely, like a rhino.
50. "The pleasure - my misfortune, they concealed the seed losses, failures, bitter flour, the dangers," - so foreseeing the danger of growing out of the pleasures of the body, you come quickly in solitude, like a rhino.
51. Avoiding the cold and heat, hunger and thirst, wind and scorching sun, poisonous snakes and flies, avoiding all that, you like rhino alone keep his way.
52. Like an elephant, strong and powerful, leaving the herd, walking in the forest, freedom, and you alone hold their way, like a rhino.
53. Who is looking for happiness in relationships with others, that does not involve itself in the thought of comforting, you just listening to the words of the Buddha, go alone, like a rhino.
54. "I went through strict teachings, I found samopodchinenie and entered the path leading to perfection, I have the correct knowledge, I will not be anyone we carry out" - so to say, you go alone, like a rhino.
55. Not carried away, do not deceive, no craving, no one is denouncing, free from passions and dreams, not subject to any drive, not bound by them or in one of the worlds - you lonely come quickly, like a rhino.
56. Avoid bad associations: it teaches bad, it leads to wrong; not enter into a friendship with those who have surrendered to lust and die in it - like a rhino, you go your way alone.
57. Expensive friendship of those statements should be one who has knowledge, generous and wise, knowing the value of all things and overcoming doubts - like a rhino, you go your way alone.
58. Not decorated, without seeking the fun and pleasure, these ordinary pleasures of the world - no, shunning luxuries of life, broadcasting the truth, you come quickly lonely, like a rhino.
59. Leave the wife and son, father and mother, wealth, and rye, leave all that gives rise to desire, and go your way alone, like a rhino.
60. "All this - the ties in all this is so little joy, so little joy, it is - a source of suffering, it is - an insidious hook on the oud," - in this sense, you go, thinking, you go alone, like a rhino.
61. Grab all the bonds that break off all the network, like a fish, caught in a net, breaks them, whether you like fire, never returning to the place burned down, and alone keep his way, like a rhino.
62. With downcast eyes, with utihshimi senses, the spirit, untouched by any passion, not blazing attraction - you are lonely come quickly, like a rhino.
63. Clothed in his yellow dress, you shake off with all the care of the house as the tree shakes off its leaves withered, and lonely come quickly, like a rhino.
64. Do not strive for good stuff, do not be unstable, do not worry about the sustenance of others, but himself go, begging alms from house to house, with the spirit, not shackled no worries - you lonely come quickly, like a rhino.
65. Dropping five obstacles spirit, put out all the bad in itself, independent netrevozhimy who does not want you Come alone, like a rhino.
66. Discarding the bodily pleasures and sorrows, and discarding all the emotional joy and suffering, you, which gained calmness, purity and peace, come alone, like a rhino.
67. Zealous in achieving the highest good, the spirit, free from all attachment, hard-working and kind, gifted the power of mind and body, you come quickly lonely, like a rhino.
68. Without deviating from the solitude and reflection, confidently striding the path of Dharma, seeing clearly all the sorrow of life, you come quickly lonely, like a rhino.
69. Thirsty for only the extinction of all desires, zealous and reflective, curbed and strong, rich knowledge and labor - are you lonely come quickly, like a rhino.
70. Leo is not afraid of noise, wind does not catch nets, the salmon do not sprinkle the water: you're lonely Come, like a rhino.
71. Here - with the mighty lion paws, the winner of all the animals, he proudly goes, the winner, Lord of all beasts, and you alone hold their way, like a rhino.
72. Supportive, in due time, the late and compassionate, joyful and free, you do not darkened the whole world, alone keep his way, like a rhino.
73. Rejecting hatred and passion, casting aside all dreams, tearing off all fetters, does not shudder before the thought of death, you come quickly like a rhino.
74. People are looking closer, serve others for their own benefit, it is hard to find friends, sincerely devoted, nesvoekorystnyh no, its only benefit the people concerned, they are unclean; better alone, Come thou thy way, like a rhino.
1.4 "Kasibharadvadzha Sutta"
That's what I heard:
Perfect once lived in Magadha, in the village. At that time, five hundred plows were drawn by Brahmin Kasibharadvadzhi since the time of sowing. Early in the morning dressed in the perfect, and took his bowl, went to the place where he worked Kasibharadvadzha Brahman. At this time, the Brahmin shared feeds. Perfect went to the place where the Brahmin divided the food, and going, was at a distance. Brahman saw that is perfect, as if asking for alms, he said:
- I, of the stranger, Pasha and shoyu, and plowed and sowed, I eat, and you also, as a stranger, we must be plowed and sown and plowed and sowed, eat.
- O brahmana, I plow and sow, and plowed and sowed, I eat.
- But we see no yoke or plow Honourable Gotama, we do not see any of his cattle, nor the opener. Again, the Hon Gautama said to him:
- O brahmana, I plow and sow, and plowed and sowed, I eat. Then with these words addressed to the Perfect Brahmin:
75. You called yourself a plowman, but no one saw you plowing; Asked about that, tell us what your pahotba, we explained this to your pahotba became clear to us. Answered the perfect:
76. - Faith is the seed, repentance - rain, wisdom - my plow and my yoke, and humility - my tongue plow, mind - guzhi, deep thinking - my opener.
77. I kept myself in the physicality, I dish myself in words, I died in the diet, I know the truth and weed out the tares it. Love - my deliverance;
78. selflessness - my beast of burden, it brings me to Nibbana, is not returning back, do not be sad about an abandoned place.
79. When my plowed arable land, it brings the fruits of immortality that plowed farmland, you get rid of suffering.
Then the Brahmin Kasibharadvadzha natsedil rice milk in a golden bowl and handed it to the perfect, said:
- Assume the perfect izopet rice milk, Hon - a farmer, for that glorious Gotama plows plowed field, which brings the fruit of immortality.
80. Perfect then said:
- What is produced here in the teaching, so I do not eat: this is a Brahmin, not a charter for the one who sees clearly, the Buddha rejected the previously mined - such a rule from the beginning of the Buddhas.
81. Who is the perfect sage, whose passion dispelled, whose deeds forever extinguished all bad, that you must serve food for inoyu and other drink - that's the right career to someone who is looking for good things.
- Who, of Gotama, I would suggest now is rice milk? - So said Kasibharadvadzha.
- I do not see anyone, the Brahman, or the world of gods and men, nor among the Brahmans and ascetics, who could take this rice milk, but perfect student or perfect. Therefore, a Brahmin, you should pour the rice milk is anywhere where there is little grass, or pour into the river, where there are no worms - so said Perfect.
Then the Brahman poured rice milk in clean water. Then, rice milk, poured into water, splashing, hissed, puffed clouds. As the heated day's work the opener, being lowered into the water, splashes, hisses and smokes clubs, so squirting, hissing and dymilo clubs rice milk, poured into water.
Then the Brahman, frightened and amazed, close to perfect and, approaching him and pressing his head to his feet, so say with:
- How wonderful it is nice to Gotama! How wonderful it is nice to Gotama! As rousing that was overturned, as show what was hidden, as indicated by the lost way, as making a lamp into the darkness to the sighted could see, so nice and explained the truth of Gautama in many ways. I seek refuge in Gotama and his glorious Dharma and the Sangha of monks, I want to leave the world, I want to get the glorious robe of Gotama and the rules of desert life.
And then the Brahman Kasibharadvadzha received from the perfect solution for pilgrimage and also received the robe and regulations, and that's venerable Bharadwaja, standing solitary wanderer and driving, humble, zealous, fervent ascetic life in a short time, comprehended and understood that the ultimate perfection for the sake of which men of noble families to flee their homes. "Destroyed by a revival, achieved perfection of spiritual life that was supposed to accomplish, what happened, and nothing remained of good achievements to be here" - so he was aware of, and that venerable Bharadwaja was bliss.
1.5 "Chunda Sutta"
82. - I ask a great understanding of the Wise - so said Chunda, blacksmith, - the Buddha, Dharma master, you are free from desires, the best of people, a great charioteer of - how many strangers are in the world, show me, please!
83. - Four is a wanderer on Chunda, and not five, - so said the Blessed One - Asked by you, I will make thee: there is a "winning way" and is "instructing the way", is "walking the righteous path" and is "desecrating the way."
84. - Whom should be named the Buddha, "winning way"? - So said Chunda blacksmith - and how do you know me, "instructing the way"? Asked me, show me "living in the righteous path" and point "defiling the way."
85. - Who have removed doubt - so said the Blessed - who is suffering no more, but the bliss of Nibbana, free from greed, the driver of the world of men and gods, of the Buddha's name "accomplishes its way triumphantly."
86. Who in this world is perceived that the best is Nibbana, who sets out and explains the eternal Dharma of the wise, divisive doubt that the desires of unattainable, - the second of strangers, be named Buddha "lecturing way,"
87. Who lives in the Dharma, Dharma clearly have befallen those who tamed themselves, and hear who is broadcasting only an honorable word, - that the third of the pilgrims they be named "living a righteous path."
88. Who, then, imitating the kind of virtuous, dishonoring the family, shameless and deceitful, disingenuous and perish, he shall be called the "profane way."
89. And, who knows the four strangers, who - the owner of the house, rich in mind, the student honorable and wise - realized that they all are, in fact will not dry up the faith - for he always discern the untainted from the corrupt and will not equilibrate with the unclean clean.
1.6 "Parabhava Sutta"
Thus have I heard:
One night, a kind of god, beautiful views, light him the whole neighborhood, and descended to the perfect, welcoming him, went away to the side, and stood to the side, turned to the Perfect with these words:
90. - We asks you, Gotama, about man, suffering from the loss, I came to ask you - tell us what the reason for losing is losing.
91. - Easy to learn to win, are harder to spot and losing, and who loved the Dharma, the winning, who hated him, he loses.
92. - That's right, this is the first loser: a second now you told us about perfect - what is the reason for losing is losing.
93. - Evil men the road to someone who does not do anything of the kind the good, who praises the path of wickedness - that is the reason for losing is losing.
94. - That's right, this is the second loser, about a third now you told us about perfect - what is the reason for losing is losing.
95. - Lethargy, sloth, wrath of devotion, love to feast, the uncertainty - that's the reason for losing is losing.
96. - That's right, this is the third losing, on the fourth now you told us about perfect - what is the reason for losing is losing.
97. - Who, being rich does not care neither about the father or the mother does not care about them, older, permanently lost their former power - this is the reason for losing is losing.
98. - This is so, it loses the fourth, the fifth now you told us about perfect - what is the reason for losing is losing.
99. - Who is lying and hypocrisy reaches a degree of wisdom or a hermit or a different degree of monks - that is the reason for losing is losing.
100. - That's right, this is the fifth loser: the sixth now you told us about the perfect - what is the reason for the loss of losing.
101. - A lot of wealth owned by people, a lot of his gold and dishes, and with no one to share it - that's the reason for losing is losing.
102. - This is so, it loses the sixth, the seventh now you told us about perfect - what is the reason for losing is losing.
103. - The origin, wealth, his pedigree boasts a man he despises the neighbors - that's the reason for losing is losing.
104. - That's right, it is the seventh losing, on the eighth now you told us about the perfect - what is the reason for the loss of losing.
105. - All persons acquired by lavishing lubricious, intoxicating drinks each, the player in the bone - in the cause of the loss for the losing.
106. - This is so, it loses the eighth: the ninth now you told us about the perfect - what is the reason for the loss of losing.
107. - Who is not satisfied with his wife and is attracted to the wives of others - in the cause of the loss for the losing.
108. - This is so, it loses ninth: the tenth now you told us about the perfect - what is the reason for the loss of losing.
109. - When a person who has reached old age, enters the house of his wife with a beautiful Persians and all night can not close my eyes, alarmed by jealousy - that's the reason for losing is losing.
110. - This is so, is the tenth loser: the eleventh now you told us about the perfect - what is the reason for losing is losing.
111. - Who led the economy at home makes a woman or a man, inclined to drunkenness and extravagance - that's the reason for losing is losing.
112. - This is so, is the eleventh losing, the twelfth now you told us about perfect - what is the reason for losing is losing.
113. - Who is greedy, envious of others' wealth, who, being born into a family of warriors, eager to rule over the whole world - that's the reason for losing is losing.
114. Thinking of those causes of loss in this world, wise and worthy man, gifted with the vision-as-is to reach a happy place of the gods.
1.7 "Bashan Sutta"
Thus have I heard:
Early in the morning, dressed and took his bowl, went perfect, to beg. At the time blazing hearth in the house Aggikabharadvadzhi Brahman, and the threshold have been exposed to the offerings. Perfect by begging and walking from house to house, went to the dwelling of Brahman. Brahman, seeing him, told him:
- Stop here on postrizhennik! Stop here, the poor wanderer! Stop here for a despicable!
Hearing this, the perfect brahmana said:
- Are you led by the despised, the brahmin, and you really knows what makes a person despicable?
- No, of glorious Gotama, I am unaware of who - wretched, and no one knows what makes a person despicable, let honorable Gotama teaches me that I knew who despised and what makes a person despicable.
- Listen, O Brahmin, listen carefully to what I tell you.
- Let it be so, the Hon! - Answered the Brahmin. Then began to speak perfect.
115. - Who is evil and hatred, who are hypocritical and bad, who committed a wrong opinion, who is inclined to mendacity - there you admit it despicable.
116. Who in this world harms living beings, once or twice-born, who has no compassion for them - in fact you admit it despicable.
117. Who is besieging towns and cities who would destroy them, in whom everyone can see the enemy, and fear it - it you admit it despicable.
118. Who steals other people's good, whether in forest or in the village, who takes hold of what is not given to him - it recognizes you're despicable.
119. Who, when should evades the payment when it's time, saying: "I do not need you" - it recognizes you're despicable.
120. Who boast in his udalstvom kills a man, calmly walking his way - it recognizes you're despicable.
121. Who, as a witness, being asked, lying for the sake of their benefit, or for the benefit of another, or for the giving - it recognizes you're despicable.
122. Who carries women friends or relatives, and they willingly or unwillingly go to him - it recognizes you're despicable.
123. Who, being rich does not support neither father nor mother, aged, old lost power - it recognizes you're despicable.
124. Who insults your mother, father or brother, sister in-law, who defied them - it recognizes you're despicable.
125. Who, you ask kindly teach, teaches ill, who advises others lying and resourcefulness - in him, whoever he was, you admit it despicable.
126. Who is being disingenuous, who has accomplished a bad thing, hoping to himself: "Nobody knows about" - this I confess to you despicable.
127. Who likes to take other food, but he repays them not the same - it recognizes you're despicable.
128. Who, faithless, cheating a brahmana and a wanderer, cheating and other nuns - it recognizes you're despicable.
129. Who bothers Brahman and the hermit, who gives nothing to them at lunch time - it recognizes you're despicable.
130. Who, all wrapped in ignorance, prophesies unfulfilled, who covets is empty and worthless - it recognizes you're despicable.
131. Who praises himself and humiliate others - but who in their arrogance comes before this meanness - it recognizes you're despicable.
132. Who is selfish and encourages bad, who are full of sinful desires, not afraid of sin, who is enslaved by envy, evil and obscenity - it recognizes you're despicable.
133. Who defied the Buddha or his disciples, whether mendicant monk or layman - it recognizes you're despicable.
134. Who, not being blessed endeavor to submit themselves out of the blessed, the only thief in all the worlds and Brahma in the world: the one - the most infamous of all the despicable, all those whom I spoke here, assume you're despicable!
135. So, not the birth of the person becomes contemptible, no birth and it becomes a Brahmin, not for his deeds deserve contempt for their deeds and glorify Brahman.
136. Know you what it is - the truth. That's what I tell you, there lived a despised by the name of Matangi.
137. Matangi has reached the highest glory, achieved here by only a few - and Brahmins and warriors came to serve him.
138. He sat on the chariot of the gods and came to the one the highest road on which there is no earthly dust, rejecting every carnal desire, he entered the realm of Brahma.
139. But its origin is not promised him a renaissance in the realm of Brahma ... On the other hand, there is a Brahmin, born in the families of teachers, friends of the hymns.
140. But they are stuck in their sins and are worthy only of contempt in this world, and in the future in store for them hell, neither of censure, nor the dark places of their origin will not save.
141. So, not the birth of the person becomes contemptible, no birth and it becomes a Brahmin, not for his deeds deserve contempt for their deeds and glorify Brahman.
When he had finished his speech perfect, the Brahmin approached him with these words:
- Wonderful, glorious about Gotama! Wonderful, glorious about Gotama! As one who, on a glorious Gotama, is lost, finds a hidden, points the way errant, brings light into darkness, with eyes that could see, and you, O glorious Gotama, explained the different ways the truth! Do you now, I seek refuge, on a glorious Gotama, in your teaching and family mendicant. Accept me, O Gautama. as a follower, now all my life I will find refuge in you!
1.8 "Metta Sutta"
142. Here's what to carry someone who looks good here, who are eager spirit of peace, let him be straightforward and hearty, conscientious and gentle in speech, yielding, not proud.
143. Let him go his own way, comforted, not burdened with cares, with utihshimi feelings got stronger with wisdom, not arrogant, not greedy.
144. Let it never even think of anything so, for what could be reproached for his wise ... Let them be happy all the creatures, but they all live in happiness and prosperity!
145. All sentient beings who are only in the world, and the strengths and weaknesses, and long and short, and large and medium, and the great and small,
146. visible and invisible, living near and far, born or only carried in the womb - all of them shall be happy!
147. Let no one deceive others, even if nobody ever offends others, let no one neither anger nor malice does not harm others.
148. As a mother vigilantly guards his only child, as he valued his life, so let everyone embraces their favor, all beings.
149. Suppose he stretches his grace through all the worlds, though he embraces them with his benevolent spirit, and the distance and depth, and upward, without hatred, without anxiety, without hatred.
150. Standing or lying down, sitting or walking, every waking minute that he may realize this is betrayed - this way of life is the best in the world.
151. Virtuous, endowed with perfect wisdom, put out a thirst for sensual pleasures, never come back to the path of birth and death.
1.9 "Gemavata Sutta"
152. - Today, the fifteenth day, fast day today, there came a great night - so said yaksha Satagira - go and see the glorious Master Gotama!
153. - Did his spirit is to all beings? - So said yaksha Gemavata - perhaps daunted by his thoughts and things desirable and undesirable things?
154. - His spirit well disposed towards all beings, the spirit of it - so said yaksha Satagira - and tamed his mind as to the things desired and unwanted things into.
155. - Not if he accomplishes something that is not given to him to do? - So said yaksha Gemavata - led him whether he, in their relations to living beings? Moved away from whether it is negligence? Do not forget the way he is thinking?
156. - No, he does not do anything that is not given to him to do - so said yaksha Satagira - he behaves among living beings, he is far from negligence, no, no Buddha nebrezhet thinking.
157. - And he never speaks falsely? - So said yaksha Gemavata - and he never spoke harshly and do not slander, there is no injustice in his words?
158. - He does not speak falsely - so said yaksha Satagira - cruel words are unknown to him, he does not slander, its judgments are always good sense.
159. - And he was not put to lust? - So said yaksha Gemavata - and his spirit is troubled, he won the ignorance, and all the ways he sees clearly?
160. - He is far from sensual pleasures - so said yaksha Satagira - not embarrassed by his spirit, ignorance forever vanquished them; clear all the way sees the Buddha.
161. - And he is gifted wisdom? - So said yaksha Gemavata - and always without blame his actions? And it all zagasli drive? And the path will not bring back to him?
162. - He is gifted with wisdom, - so said yaksha Satagira - pure his life, and extinguished all the passion in his spirit, the revival has not come to him.
163. Spirit Wise is perfect and in deed and in word, Gotama. perfect in knowledge and life - go and see him.
164. Come and look at it, Gotama, whose feet are like the legs of antelope, look at him, a wise man, emaciated, unwanted - this teacher, in a secluded forest, submerged in thought.
165. And having come to him like a lion among those who wanders, who left all to him, is not enthusiastic physical joy - and coming toward him, we ask him to release from the snares of death.
166. Ask Gotama, teachers, penetrating into the essence of all things, asked him, an interpreter, the Buddha, who won the hatred and fear ...
167. - What is conceived, the world? - So said yaksha Gemavata - what is the reason the world?
167. - What is conceived, the world? - So said yaksha Gemavata - what is the reason the world? What plagued the world after you have loved?
168. - The six-conceived world of Gemavata - so said the perfect - with six connected world, six tormented world, with the six associated attraction.
169. - What is the attraction, which contributed to the world of suffering? - So said yaksha Gemavata - Asked about the rescue and tell me how to get rid of suffering.
170. - The five senses are the joys of the world - said the perfect - and the joy of the spirit - the sixth, put off from himself every desire of such things, you will be free from suffering.
171. This was announced by way of saving myself clear, and here again I bring it now: that way you will be free from suffering.
172. - Who in this world overcome for? - So said yaksha Gemavata - who crossed the sea? Who does not sink into the abyss, where nothing to gain a foothold, where no reason to stay?
173. - Who is gifted with virtue, wisdom, and has quite restrained himself, he will overcome this tendency, it is over rough, trudnoodolimoe.
174. Who has renounced all the desires of those who pulled off all the shackles and destroyed the empty fun will never sink into the abyss.
175. Then cried Gemavata:
- On him, illuminated by a deep dumoyu on it, solve cunning, do not appropriated, not associated with lust - that is, looking at him, freed from all sides, the great sage, walking to the glorious path!
176. On it, worthy of the great name of adventure, evil, a gifted understanding, not carried away by passions - gaze at it, all-knowing, the great sage, walking to the divine path! ..
177. Good vision we met today, good sunrise, beautiful elevation! - We have seen Sovershennoprosveschennogo who crossed over, free from passion! ..
178. And now, a thousand evil spirits, the holders of a supernatural power and glory - they resort to you with me, whether you are a mentor to our incomparable!
179. We will go from village to village, we'll go from mountain to mountain, glorifying Sovershennoprosveschennogo, praising the perfection of Eternal Dharma!
1.11 "Vijaya Sutta"
192. If someone was sitting or walking, standing or lying down, reduces or stretches his body, it is the movement of his body.
193. The body is associated with bones and sinews, flesh and blinded from the membranes, covered with skin - but do not believe that it really is.
194. Inside it is filled with stomach and liver, heart and lungs, spleen and kidneys,
195. saliva and mucus, sweat and lymph, blood and bile, his joints are wetted with oil.
196. Nine unclean jets constantly flow from it: the eye of the mucus from the ears sulfur
197. mucus from the nose, mouth at times, bile, phlegm from time to time, from the entire body comes the sweat and dirt.
198. Emptiness filled skull brain ... A fool, led by ignorance, thinking about the body: what a beautiful thing!
199. And when it is dead, swollen, bluish, svezennoe the cemetery, close does not care about it.
200. Dogs and jackals devour him, wolves and worms, crows and hawks and other predators ...
201. Mendicant monk, the owner of wisdom, delving into the meaning of the Buddha Dharma, truly knows this body, because he recognizes him as what it really is.
202. And this living body are what and what is dead, - what then, so is it to be, let no one is keen on the body, nor any of its internal or its external!
203. Mendicant monk, the owner of wisdom, rejecting all desires and attachments to reach an immortal calm, steady state of Nibbana.
204. As the body is unclean, put on two legs: it stinks, and here and there streams.
205. And so, with such a body, a dream of haughty disdain of others, or others - what is it other than not dazzle? ..
1.12 "Muni Sutta"
206, from proximity to the people there are dangers of home life is defiling, homelessness, freedom from the chains of friendship - that is a cherished thought Wise.
207. Who tore out his heart every unholy desire, who does not allow him to take root again, hath all the way for his return, he goes his own way in solitude, there shall be called wise, and he in constant bliss alone.
208. Knowing what the beginning of sin, fall upon his seed, forever down all the way for his return, that wise man, who left no doubt that is true has sent his way by the end of death and birth, has not come back to this abode of life.
209. Sage, free from desires, free from greed, the spirit of all realized the abode of happiness and not of this world thirsty more than any of them, and not attracted to him at all: he sailed to the other, the better bank.
210. The winning every thing, who knows the value of all things, the owner of great insight, no defiled all otrinuvshy, who brought his spirit to the will by destroying this prison of desire, - greet Sage incomparable.
211. Who has the power of understanding (annya), endowed with virtue, and is famous for a good life, who threw off all ties tenacious (cankers), put out a passion and anger, the one joy in wisdom, in the bliss of meditation and scrutiny, greet the valiant Mudrym.212 . As a lion is not afraid of noise, as the wind does not catch the network, as the lotus does not sprinkle the water, and Wise, marching their way of thought and deed, will not hesitate no praise, no condemnation, leading others, but no one a slave, he greet the gallant wise.
213. Extinguish all their passions, their feelings tamed, vospriyavshy power teachings, nepotryasaemy as pillars in the baptismal font, greet the gallant wise.
214. Guard yourself from everything bad, tough, as the canoe, equipped with a success in charge of right and wrong, greet the gallant wise.
215. Who behaves himself, far from all evil and wrong, who is no anger and no one else is angry that - whether young or brave - brave greet Wise.
216. Who, living human alms to give the best rice from the middle of the pot, do not praise the giver, but not blaspheming him, receiving the remains of rice, that greet the Wise.
217. Who accomplishes his earthly way of chastity, who is not connected by any chains here since his youth - that, free from the madness of pride and redemption, greet Wise.
218. Who had penetrated into the essence of this life, who knows the highest truth and crossed the heady stream of existence, who pulled off all the shackles and is independent and free, that greet the Wise.
219. Here are two of the earth, whose race of life and customs are always different and did not equal: a layman, concerned about the house, and a decent man of reason, not linked to any attraction, to the murder of living beings tend to layman, as unbridled - but every living creature protects and loves wise, always curbed.
220. Like a parrot, the bird is crested with a blue beak, are within the swiftness of the swan - and the ruler of houses will never be equal to the Wise, happy, poor, in a secluded forest, deep in meditation.
From the book of third
3.3 Subhasita Sutta
- O monks, is it equipped with four qualities, speech, spoken by the good, not sinful spoken, she neoshibochna and blameless for the Wise.
- What are the four-esteem?
- About the Monks! Always benevolent monk it is not sinful - he says the righteous and the unrighteous do not - he said good, not evil - he speaks truthfully and not falsely. O monks! We are equipped with those four qualities - it is good and not wicked, and not a mistake it is not shameful for the Wise. After the Master said:
449. - Good call - the first best thing, so understand the wisdom, let it be thy righteousness, and not unjustly - is second, and let your speech will be pleasant and not unpleasant - it is the third: Let your speech be truthful and not false, - it is the fourth.
Then worthy Vangisa, rising from his seat and threw his cloak over his shoulder, stretching out his arms in the commission, said:
- I'm beginning to understand this, O Blessed!
- Understand this about Vangisa! - Blessed One said. Then the glorious Vangisa. standing in front of a perfect, glorified him in these words:
450. - Let say just a word that does not bring grief or the one who says no one who listens, a word, truly, blissfully.
451. Let say only nice word, joy to the heart of the current listener - a word which is not sinful lies the seed that is blameless who heard the sweetness.
452. "Truth is immortal words" - that's the right phrase, and in truth, good and truth established you. Perfect!
453. Correct message about the extinction of sorrow brings us the word of the Awakened, and there is nothing higher than the wondrous words!
3.4 Sundarikabharadvadzha Sutta
That's what I heard:
Once the Blessed One dwelt at Kosale, in the shallows of the river Sundariki. While Brahman Sundarikabharadvadzha sacrificed to fire and fire glorified. After graduating from the sacrifice and sung a hymn fire, the Brahmin got up and, having taken all four corners of eyes, said:
- Who would partake of the remnants of this offering? Then the Brahmin said Perfect, who was sitting on the roots of trees, wrapped his body and head, taking the left hand remains the offering, and the right cup of water, went to the Perfect Brahmin. Perfect heard steps Brahmin, bared his head. Then the Brahmin thought: "The head of the man shaved - he postrizhennik" - and wanted to go away. But then again, the Brahmin thought: "However, there are Brahmins, shaving her head: I'd better go to him and ask about his origins."
Then the Brahmin went to the Perfect and going up to him and asked:
- What kind are you? The perfect answer:
454. - Do not Brahmin, I do not Prince, not a warrior; close knowing human customs, I go around the world in thought, does not possess.
455. Throwing his cloak, I'm going, the homeless, with cut hair, utihshimi feelings go, not mingling with the crowds. Idle question of my way you offered me a Brahmin!
456. - The Brahmans are always honest with the Brahmins, my lord, - Brahmin Do you?
- If you say I Brahman and Brahman is not call me, I'll ask you about Savitri hymn, composed of three poems, and twenty-four syllables.
457. - Why did the sages and ordinary people, warriors and Brahmins brought into this world of heavy casualties? - Once again asked the Brahmin.
- Who, flawless during the sacrifice, listens to one or other of the gods, he is doing well, I say - perfect answer.
458. - Oh, good fruit will sacrifice, I believe, - said the Brahmin, - for we have met sovershennoprosveschennogo, if we have not met you, anyone else would eat from the offerings.
459. - So, about Brahmin - said perfect - as you walked up to ask something, then ask, believe, do - you meet someone who is quiet, who has no pride, who is free from suffering and free from greed, who has a good mind .
460. - I love the time victims of Gotama, and I'm happy to bring their sacrifices, but do not have knowledge of them, teach me - tell me when the victim is favorable.
461. - Well, listen, the Brahmin, I shall tell you the truth.
462. Do not ask about the origin, but ask about the life of a simple wood fire is born of grace, the sage who has been born by ordinary people, it is great, patience, cleansed ourselves from everything unclean.
463. Who tamed himself in charge of truth, serenity and perfect - what a gifted gentleness should people at the right time to make sacrifices, and let the Brahmin, longing for good causes, offering accomplishes.
464. Who has forgotten all carnal joy, and wanders homeless, who is indestructible, like a strong boat, to have people at the right time to make sacrifices, and let the Brahmin, longing for good works, makes an offering.
465. Whose passions are extinguished, whose feelings were quiet all who have attained liberation, to have people at the right time to make sacrifices, and let the Brahmin, longing for good causes, offering accomplishes.
466. Who pass through this world, nowhere touching his thirst, goes into a deep and humble, to have people at the right time to make sacrifices, and let the Brahmin, the seeker of good deeds and creates offerings.
467. Who has not desecrated any alarm, this world is, as the winner, knowing the beginning and end of death and birth, to the Blessed One, to him quietly, like a deep lake, belong to the offering.
468. Far from perfect every injustice, it is always just; nowhere boundaries of his thought, the perfect, all the worlds chaste, belong to the offering.
469. In whom never have no sorrow, no hate, who is free from greed and ambition, who are forever banished from the self and pride and desire - that perfect, not clouded by sorrow ye any, belong to the offering.
470. Whose spirit has forgotten all the local places of rest, who does not lead to anything in this world, nothing is eager nor there, nor in the next, - to belong to the Perfect offerings.
471. Who crossed the stream recovery, who appealed to the lofty thoughts of the Eternal Dharma, who dispelled all his passions and all calmed down, who is here his last body, that perfect belong to the offering.
472. Who left all the passion for living and forget all the cruelty, in whom there is no and will not be them - that was full, to belong to the Perfect offerings.
473. Who tore off all fetters, who again did not bind any chains here, among the proud who rejoices in humility, who won this mighty kingdom of suffering, that belong to the Perfect offerings.
474. Who does not trevozhimy no desire to, foreseeing Nibbana, who towered over all, what is taught teachers who are forever extinguished in all the desire, to belong to the Perfect offerings.
475. Who gave up all the old customs, solve them, to whom they all died and did not return again, who has died down, destroying all the old affection that belong to the Perfect offerings.
476. Who knows the way of victory over death, who passed the bitter path of lust, to chaste, pure, immaculate Perfect belong to the offering.
477. Who themselves do not measure ourselves, straightforward and racks, free from violence and desire, that is not shaken by doubt, belong to that perfect offering.
478. In whom do not rise again former ignorance, who thought his wondrous ways risen to the eternal, who is here his latest body - the one all-perfect in knowledge, worthy of the name of Easter!
479. - Let there be righteous, my sacrifice, - said the Brahmin, - because I met the perfect, Brahma witness to me! Let me take the perfect offering.
480. - What is produced by me in teaching, that I will not accept - is the rule Yasnozryaschego, of Brahman! Buddha rejects extracted precept - until the world does, this is the Dharma of the Buddhas.
481. Inoyu's food and drink must otherwise you serve someone who is all-perfect, the great sage, whose passions are destroyed, in whom all ill-extinguished - that is the right career for those looking for affairs of piety!
482. - Perfect, Perfect! But tell me, who will take this gift from me to whom I am taking your counsel should make an offering?
483. - Who is no one quarrel, whose spirit has not been disturbed, who pulled out all the passions of those who did not obey carelessness,
484. who won all sin, death and birth knows, illuminated by wisdom, - that pritekshego to the altar
485. should be praising, honoring and drink's food will prosper always a gift!
486. - Thou, O Buddha, worthy of offerings, you - the best career to good works, all worlds are you offering: great benefits growing out of an offering to you! After the Brahman said:
- Wonderful, glorious about Gotama! Wonderful, glorious about Gotama! How to pick up dropped by as discovering hidden, as a conclusion to the road going astray, bring a torch into the darkness to the sighted could see, and the glorious truth of Gotama explained in various ways, and I seek refuge in the glorious Gotama, and the Dharma, and the mendicant in the home; I am eager to get on a nice dress and Gautama the rules!
Brahman is received from the perfect dress and the rules, after which he led a secluded, diligent, zealous hermit life, in a short time, wisdom and diligence he has reached the perfection of the spiritual life, for which many of the glorious birth to leave her home for pustynnozhitelstva. "Destroyed by birth, life held in piety, and to accomplish all that must have been achievements, there is nothing left unfinished in this life" - so he thought, reaching bliss.
3.6 "Sabha Sutta"
("Mendicant pilgrim Sabha")
Thus have I heard:
Once Sabha, needy stranger, were told by an old question benevolent spirit:
- And who of Sabha, asked you, whether it Brahman or a hermit, you allow those questions, stay with him, then you will live a godly life.
Then Sabha, poor wanderer went to the Brahmins, who were meeting in the place and were well-known coaches, managers glorious, glorifying people. He went to him and he came and asked them. Asked Sabha, the poor stranger, they could not solve his problems and not allowing him questions, they went into a rage, hatred and found disappointment and, in turn, began to pester Sabha questions.
Then, sunk in mind Sabha, the beggar pilgrim:
- If the Brahmins and the desert, living here with his circle of followers, nice teachers, wise drivers honored the crowd, asked me, I could not answer and no reply smogshi became angry, annoyed and angry and began to pester my own questions - then I'd better get back where you came from, and against the joys of bodily pleasures. But then another thought came to mind Sabha, the beggar pilgrim:
- He also has a hermit Gotama community mendicant friars, and is surrounded by followers, and he - a fine mentor, a wise driver praised by people, I'd rather go to a recluse Gotama, and he will offer those questions. But then again questioned Sabha, poor wanderer:
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