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547. Like a drop of dew falls from the beautiful lotus flower, so there is no evil in all of you, and sinful; of winner, Sabha crouch yours!
Here Sabha, poor wanderer, leaning his head to the feet of the Blessed One said:
- How wonderful it is nice to Gotama! How wonderful it is nice to Gotama! How to raise their overturned as open hidden as a conclusion on the way off the track, make a light into the darkness to the sighted could see the truth and varied ways explained glorious Gotama, I resort to a glorious Gotama, and his Dharma, and Sangha to Monks, I am eager to get a dress and the glorious rule of Gotama!
- Who is the first, the Sabha, belonged to a different doctrine, and now wants to join the family of beggars, wants to get the dress and the rules, he must above all serve four months to four months after the mendicant monks, pacifying his feelings, he will dress and rules to become a mendicant him: the distinction between what I do converted.
- If, on the glorious, who formerly belonged to a different doctrine, and now wants to be accepted, get dress and regulations should serve four months and four months, the monks, pacifying his feelings, he will dress and rules to be mendicant him - that and I also want to serve four months, and that four months after the mendicant monks who tamed their feelings, give me a dress and regulations to become a mendicant me.
Sabha, poor wanderer, got dress and rules subsequently led the life of solitude, meditation and concentration, and in a short time, his diligence and an understanding reached that perfection of the spiritual life, for which many people of noble families are leaving home, loving life of a hermit. "Destroyed by birth, lived a pious life, to accomplish all of the accomplishments to be here, and nothing remained not past events in this life" - so he thought, and that Hon. Sabha attained Nirvana.
3.8 "Salla Sutta"
("Arrow")
574. Incomprehensible, unexplored life of mortals in this world, gloomy and brief imbued with suffering.
575. There are no funds that could be born to escape death, comes to old age - and close to death: such is the fate of every living thing.
575. Like ripe fruit hanging on the branches, ready at any moment break and death, barely born, are in constant danger of death.
577. An earthen vessel, made potter, sooner or later necessarily broken - such is the fate of all mortals.
578. And young and old, and wise and foolish - all subject to the power of death - must be all the people she reigns unchallenged! ..
579. Neither the father nor the family nor relatives can not save the one who struck the death of one who enters into a different world.
580. Note! - Close watch and grieve inconsolably, and the death of one after the other takes away people like cattle taken to slaughter! ..
581. Alas, with the death and destruction of this world is connected - and the wise who know the beginning of this world, do not grieve about.
582. Grieve in vain for that someone you do not know how: and when he comes, and when he goes - not knowing all this way ...
583. If someone who is sad, won on, then let them be wise and did so - but not only the bereaved torments himself.
584. No tears, no sorrow no one will find reassurance, not only of grief are increasing the suffering and weaken the body.
585. He was pale and thinner, and the dead - alas! - Do not return, and sorrow will not save them! ..
586. Who will not part with his sorrow, deeper and deeper he sinks into misery: complaining about the dead, it falls within the power of boredom.
587. Look to the departed, as in going to the place that they deserve their own affairs; always intimidated them here before his death, and that's still taken by it now.
588. The more diverse opinions about the future, the greater the disagreement grow, the more bitter to fail - please note: this is the fate of the world!
589. Even if hundreds of years people lived, and even more so - yet in the end he leaves the family and leave life in this world.
590. Understand and heed the words of the Holy, leave your sorrows, seeing the dead, even if everyone thinks only:
- I have nowhere else to find him.
591. Ignition house is filled with water, the wind picks up and carries away a piece of cotton - so be it and drives away his wise thinking arises sorrow.
592. Who is looking for continued happiness, that he will pull out an arrow from his wound: this sorrow, the cries of these complaints.
593. Izvlekshi that boom, an independent, has no connection, he will find peace for his spirit, who prevail against sorrow, that in the end quench it, the rest in Nirvana.
3.9 Vasettha Sutta
"The young man Vasettha"
That's what I heard:
Once among the sons and Bharadwaja Vasetthoy dispute:
- How did the person becomes a Brahmin? The boy Bharadwaja said:
- Who is noble by birth on both sides, and from his father and his mother's side, pure conception of ascending to the seventh generation of their ancestors and was born perfect, he is a Brahmin. The boy Vasettha said:
-
Who is virtuous and glorious holy things, then there is Brahman. Neither boy could not convince Vasettha Bharadwaja boy or young man Bharadwaja could not convince the young man Vasetthu. Then the young man told the boy Vasettha Bharadwaja:
- About Bharadwaja, near the forest lives a recluse Gotama kind of Shakya. and these are the words of praise are heard everywhere about him: he is - perfect, glorious, enlightened, decent. Come on, of Bharadwaja, in the place, where there is perfect, and came back to ask him, and that he would answer us, then we take as true.
- Well, the Hon! - So the young man answered the young man Vasetthe Bharadwaja.
Then the boys and Vasettha Bharadwaja went to the place where lived the perfect, and came back to join him in a cordial conversation, and talked to him kindly, and interestingly, they sat at a distance. Sitting at a distance, the boy turned to the Perfect Vasettha:
594. - "We have well studied the three Vedas, I - Pokkharasati student, this young man - a student Tarukhi.
595. We have improved the knowledge taught by those who have studied the three Vedas, the interpretation of stories we are their mentors.
596. We have a dispute about the origins of Gotama! Bharadwaja said - by birth become a Brahmin, I'm telling you - their lives, learn about, O thou Yasnozryaschy.
597. We can not convince each other, and now we come to you to ask you - you, perfectly enlightened.
598. As devout a full month pray to him, stretching out his clenched hands, and thee, O Gotama, we pray with outstretched hands.
599. We asks Gotama, the Eye of the Universe: the birth of a Brahmana become, or cases? The fact you narrate to us nerazumeyuschim us to understand who is Brahman.
600. - I will explain to you about Vasettha - the Blessed One said, - I will explain in due course, the correct value of all living beings according to their kinds, because these kinds of them are plentiful.
601. Know there is grass and trees, and there are signs in them who share their views on, and those kinds of them are plentiful.
602. Be aware there are worms and butterflies, and different species of ants, and they have characteristics that divide them into types, and those kinds of them are plentiful.
603. Know a four-legged, big and small, and there are signs in them who share their views on, and those kinds of them are plentiful.
604. Know there is a snake, and they have signs by which they are separated by species, and those kinds of them are plentiful.
605. Be aware there are fish - they roam in the water, and they have signs that distinguish their types, and those kinds of them are plentiful.
606. Know the birds - they are prostrate on the wings, cut the air, and they have features which are divided into types, they, and those kinds of them are plentiful.
607. But how are abundant signs of those creatures, just as they neobilny in man.
608. But not only with regard to hair, head, eyes and ears, mouth, nose, eyebrows,
609. not only in relation to the shoulders and neck, abdomen and back, chest and other members
610. not only in respect of the hands and feet, nails and hands, thighs, calves and voice, skin color, as in other creatures, humans have in distinguishing features.
611. All this, however, the only difference between the bodies of men, but the people differ among themselves in other, instead of these characteristics.
612. Who among people living animal husbandry, the layman, and not Brahman - know the same is about Vasettha.
613. Who among people living by manual labor, the artisan, not Brahman - know the same is about Vasettha.
614. Who lives between people trafficking, the merchant, not Brahman - know the same is about Vasettha.
615. Who lives between people, serving others, the servant, not Brahman - know the same is about Vasettha.
616. Who among the people living in robbery, the robber, not Brahman - know the same is about Vasettha.
617. Who among the people living archery, the soldier, not Brahman - know the same is about Vasettha.
618. Who lives between people, what happened pets sacred rites, the priest, and not Brahman - know the same is about Vasettha.
619. Who among men has many lands and villages, the king, and not Brahman - know the same is about Vasettha.
620. I would not call a Brahmin and the man who wears the name of one of its kind, or by descent from a special mother, let him be rich and honor the people, but not his name, I e-mail Brahman, only what I call a Brahmin, who does not own and nothing craves.
621. Who tore off all fetters, who shook off all ties and do not fear, free - what I call a Brahmin.
621. Who tore off all fetters, who shook off all ties and do not fear, free - what I call a Brahmin.
622. Who put out a hatred and desire, who won the uncertainty, and destroyed all the ghosts, inspired by the same ignorance of the illuminated I call a Brahmin.
623. Who, harmless, patient transfers and reproaches, and bonds, and abuse, who have only one strength - patience and only one weapon - humility, that I call a Brahmin.
624. Who, freed from pride, here goes the path of holiness, carrying his latest body - that of the valiant, stolid, I call myself a slave Brahman.
625. Whose heart does not tie carnal pleasures, like water will not stay on a piece of lotus as a mustard seed will not stand on the edge of a needle, what I call a Brahmin.
626. Who knows the way of death and suffering, threw off the burden of life, that does not enslaved, I call a Brahmin.
627. Who will not part with their deep thoughts, who knows the right way and wrong way, who is close to the highest good - what I call a Brahmin.
628. Who does not trevozhimy any addiction, does not mix with the crowd of the laity, but, wandering homeless, wandering far and the crowd - what I call a Brahmin.
629. Who is protecting the lives of all beings, and those who are timid, and those who are brave and strong, does not kill and does not encourage killing, that I call a Brahmin.
630. Who among warring meek, who quietly raging among those who disinterested among languishing in self-interest, what I call a Brahmin.
631. In whose heart does not hold any hatred or passion, nor the hypocrisy and arrogance, as the stylus tip is not worth a grain of mustard seed, what I call a Brahmin.
632. Whose speech are reasonable, whose every word - the truth, who do not have words hurt and cruelty - that I call a Brahmin.
633. Who here does not take himself that whatever was given to him, whether it be long or short, big or small, bad or good, what I call a Brahmin.
634. Who is not attracted to itself nor the world nor the next, who is not subservient to any request, what I call a Brahmin.
635. Who does not crave anything, free from doubt, who plunged into the depths of pure immortality, that I call a Brahmin.
636. Who won in this world is bad and the good in him, who was freed from sorrow and despair, that I Immaculate call Brahman.
637. Who is clean and calm, humble and indestructible, broke all the blank here with joy, that spotless, this month, I'll call a Brahmin.
638. Who crossed the morass of dangers escaped from the monastery of rebirth in the world and thinking has reached the desired shore - that is not fond of, nor a thirst for trevozhimogo not, no doubt, I call a Brahmin.
639. Who has forgotten all bodily pleasures, who destroyed a very seed and they will come to light, without any shelter here, what I call a Brahmin.
640. Who rejected all have a desire, who killed himself in the very seed and come to light, in no refuge seeing here - what I call a Brahmin.
641. Who despised all his former connections with the people and the gods, who rejected any former affection of all released, I'll call a Brahmin.
642. Who parted with delight of this world and forget all its thorns, who has calmed down, severing itself from the existing links in the chain - that gloriously victorious all the worlds, I call a Brahmin.
643. From not escape it disappearing and restoration of existing, who have not carried away by the deceptive play of toyu - that happy, illuminated call me Brahman.
644. Whose destroyed all desire, whose paths again shall see neither men nor gods - what I call the Blessed Brahman.
645. Who is not associated with the past nor the future, nor with mean, who does not own and nowhere is drawn - what I call a Brahmin.
646. Who - undaunted, as buffalo, passionless and pure, enlightened, comforted, who - the great sage, a sublime winner, that I call a Brahmin.
647. Who has solved all of what in former times his spirit is looking for reassurance, and who tasted the heights and depths and pritek the end of revival - that I call a Brahmin! ..
648. What is here is called "name-and-form", there is only one naming, but not the way it was made in mutual agreement.
649. Established themselves here a long time thought the ignorant - and that's ignorant, teaches us that a Brahmin by birth become.
650. But no man is born a Brahmin and not the birth of not getting them, no, their business becomes a Brahmin man and his deeds are not gets them.
651. By the nature of his activities is called the tiller tillers, craftsman - artisan, merchant - a merchant, a servant - a servant,
652. highwayman - a robber, a warrior - a warrior, priest - a priest, the ruler - the ruler.
653. Wise, seeing clearly the causes of things, truly appreciating what comes from doing, knows the meaning and significance of the events.
654. Making a universe, the human race is living doing: the wheel on the axle, all being established themselves in the making.
655. Patience, piety, humility and obedience - that is what a person becomes a Brahmin, that's what he called greet the best of people.
656. Becalmed in charge of three holy truth, crushed revival - know about Vasettha - close to Brahma and Indra!
When finished his speech with the Blessed One, both boys and Vasettha Bharadwaja, approached him with these words:
- How wonderful, glorious about Gotama. how wonderful, glorious about Gotama! As rousing that was overturned, as find what was hidden, as a conclusion to the path of going astray, bring a lamp into the darkness to the sighted could see the truth and explained the glorious Gotama in different ways. We resort to the glorious Gotama, his Dharma and the Sangha of monks and let the glorious Gotama accept us among his followers - we now see in it their refuge!
3.10 "Kokalika Sutta"
("Monk Kokalika")
That's what I heard:
Once a monk approached the Perfect Kokalya and drew near to him and saluted him, sat to the side, and. Sitting on the sidelines, with these words addressed to the monk Kokalya Perfect:
- O Glorious! Sariputta and sinful desires Moggalana obeyed, they fell force of evil desires! At these words the perfect answer:
- Do not talk like that, Kokalya! Do not say that, Kokalya! Pacified, Kokalya your thoughts about Sariputta and Moggalane - they are kind to me. But the second time Kokalya said completely:
- While you are about perfect, and say words of comfort and no doubt the Sariputta and Moggalane - all I will say that they appeared the evil inclination, that they surrendered the power of sinful desires. And for the second time Perfect said:
- Do not talk like that, Kokalya! Do not say that, Kokalya! Pacified, Kokalya your thoughts about Sariputta and Moggalane - both are perfect. And for the third time the monk told Kokalya Perfect:
- While you are about perfect, and no doubt in them, and say words of comfort, yet I'll tell you what Sariputta Moggalana and prone to evil appetites, they have fallen sinful desires of power. And the third time, the perfect monk said Kokale:
- Do not talk like that, Kokalya! Do not say that, Kokalya! Let your thoughts fade away and Sariputta Moggalane - both are still good enough.
The monk Kokalya, rising from his seat, bowed, and Perfect, beating around him, and went out. After a short time after he left, his body covered with boils the size of a mustard seed, the former size of a mustard seed, then they become the size of a bean, a former big as a bean, then they become the size of a large pea, the size of a pea former , then they become the size of an egg, the size of a former egg, then they become as big as a berry, a former big as a berry, then they become as big as a fruit of myrrh, a former big as a fruit of myrrh, then they become the size of a large fruit - after they burst, and poured out their blood and pus. Here he died Kokalya of the disease and died, came down into the abyss, he discovered his hostility to Sariputta and Moggalane.
Night fell, and the wondrous deity form, illuminating him the whole neighborhood, close to the Blessed One and, having approached the Blessed One and saluted him, it was to the side, and, standing on the sidelines, the Blessed One said:
- On a glorious, Kokalya, mendicant, has died, and, dying, came down into the abyss, he discovered his hostility to Sariputta and Moggalane!
Having said this, the deity worshiped the Blessed One and, overtaking him on the right vanished.
At the end of the night Blessed One said mendicant:
- Last night, the monks approached me a wonderful kind of deity, illuminating him the whole neighborhood, and, approaching with a greeting, it told me:
- On a glorious, Kokalya died, and died, came down into the abyss, he discovered his hostility to Sariputta and Moggalane.
That's what I said god, and saying it and bowed to me, it spared me the right and disappeared.
When it was said, a monk asked the Blessed
- How great is life in the abyss?
- Debt, of the monks living in the abyss - you can not quantify it for years either, nor the many hundreds of years, not thousands or hundreds of thousands! After the Master said:
657. - Every man born into the world, there is ax in his mouth, and her mad, speaking evil speech, punishing himself.
658. Who praises the dignified reproach and worthy of praise blasphemes, he concentrates in his throat evil, and he never will find themselves for joy.
659. Prodigality, squandering good game of cards - a sin against the Holy indignation - the greatest of sins:
660. who blasphemes the Holy falls into the abyss he used the evil in his speech and mind.
661. Doeth evil falls into the abyss, the abyss and falls as one who seeks to deny his guilt - is their fate after death, both of them for their deeds will have an equal reward.
662. Who hurts a defenseless man, pure, sinless, that sows evil madman in my head: it falls on it like dust, raznosimy whirlwind.
663. Betrayed by greed, condemning the other, uncertain and brutal, cruel and greedy, inclined rather blame others.
664. O thou man defiled with the larynx, and lying low, angry and vicious, despicable and sinful, harmful to all people - not arrogant: you - the future occupant of hell!
665. You spew filth on a mountain near you revile fair - had done a lot of sin here, you will be brought down into the depths of the abyss for a long time.
666. Do not lose the case, performance is a man - again with them once he meets: a madman who does this sin, prepares himself in another world of suffering.
667. It falls on sharp stakes, pierced with iron bars, his food is there - red hot glowing iron core.
668. Here are tormented with curved faces, those who forget this word with meekness and sincerity, they can not escape from suffering, they are tormented by hot coals, and tongues of fire lick their blazing fire.
669. Iron hammers beat them, wrapped in the network, and thick darkness spread out neighborhood.
670. Then they fall in iron pots, surrounded by flaming fires, and a long, long time to cook them, writhing in flames -
671. they are evil going on here, there are boiled in a mixture of blood and pus, istlevaya in them;
672. going on here sinful boiled in water, infested with worms, and they can not float away.
673. Languages for catching hooks, servants are beaten by their depths;
674. eke out their teeth on a sharp downward and overthrows;
675. there are black clouds of crows pecking at them, weeping bitterly, there tormented by dogs and jackals, vultures, hawks and falcons ...
676. Oh, bitter is the life in the underworld, which is prepared themselves sinners! Few more days of life there is anyone - let all be zealous that last a short time.
677-678. How not to get tired of people calling those suffering painful, so do not end up in hell and flour; Aware is good, pure heart and always jealously guard themselves in speech and mind.
From the book of the fourth
"Atthakavagga" ("Octal")
4.1 "Kama Sutta"
("Sensual pleasure")
766. If we can achieve bodily pleasures to anyone who wants them, he becomes happy, finding the kind to mortals;
767. if it fails to reach him the joys he was suffering, as pierced by an arrow.
768. Who avoids bodily pleasures, as the head of the snake afraid to come bosoyu feet, the awareness for good driving away the joys of this thirst.
769. Who wants those joys, desires and good fields, horses and cows, servants and relatives, and wives,
770. that overcomes sin, that afflict the misfortunes and sufferings will join his heart, like water through a crack in the shuttle.
771. Thus, awareness drive out carnal pleasure; rid of them, it is easy to cross the sea, scoop all the water from his boat - easy and fun to a different bank then it will suffer.
4.6 "Jara Sutta"
("Age")
804. Quickly pass this life: not even lived a hundred years, people die, and if he will live longer, all will die, bent over the years.
805. People grieve the fact that they consider "their", as each property is variable, there is nothing that there would be constant. Seeing this division just as you are, always leave your home!
806. What values the person is thinking about: "That's mine" - is keep it in his dying? .. Understand this, and following in my footsteps, did not think more of the abandoned world.
807. As awakened does not see the person with whom he met in a dream, so nice to him and the dead person will never see again.
808. People here have a name, they see and hear, but after the death of them all is just their name! ..
809. In the greedy selfish grief does not dry out, greed and lamentations; Wise same greed has left, goes wandering, foreseeing the joy of peace.
810. Monk, marching unbound, with the spirit, the mixing of the external - do not see myself again in this way of existence,
811. Do not delight in this wise, never grieve; grief and greed in his heart poured out like water on a lotus leaf.
812. No, never a drop of water will not stay on the leaf of lotus, never wise not cleave to anything from the fact that apparently that is audible, and that there.
813. Who shook off all sin, he did not perceive greed of the visible, audible and perceivable: he does not seek purification through another, for nothing, coming from the outside, are not happy and not upset him.
4.8 "Pasura Sutta"
("K Pasure")
824. "Only this is pure" - as they say, "All the other teachings are impure" - they say. What teachers are inclined, they are called good, and earnestly insist that they have approved provisions.
825. Asylum researchers wrangling, gathered a heap, counting each other stupid, stimulate debate, eager to praise and regard themselves as connoisseurs.
826. Here he is eager to praise in the assembly and tossed in all directions, and when it will reflect objections, he becomes unhappy, angry at others for their comments - he, they sought the error.
827. When those who follow the conversation, saying that he had lost the dispute, which reflects all of his objections, he laments, and laments the loser in the dispute: "He beat me" - so saying, he mourns.
828. These disputes have arisen among the hermits in their sowing resentment and strife; aware that you leave all sorts of disputes, because it is not nothing but a way possible to receive praise.
829. If he manages to figure out the issues in dispute - and his praise, while he was laughing and happy, flaunts his mind.
830. But what brought him to the delight, speaking now as proud and arrogant, the same will happen and the field of his defeat, aware that, even if no one comes into sobesednye controversy, because they do not bring cleansing - that's how the idea of the wise, knowledgeable.
831. Like Hercules, saturated with the royal food; is yelling, eager to meet his opponent: "Where are you? Come here, Hercules!" - And then call on scientists to fight debate.
832. Who is defending this or that doctrine, arguing, and repeats: "Behold - the only truth" - what do you tell when a dispute arises: "There is no enemy to thee."
833. Who walks, shut up in his spirit, not choosing between beliefs - what you can find it in the resistance to it, that nothing in this world does not consider it best.
34. And here you come, speculate, your mind thinks about the points of view. You broke up with pure, and can not move forward.
4.14 "Tuvataka Sutta"
("Fast")
915. - I asked you, the great sage, of solitude, in the spirit - that state of rest. As a wise monk dies away, to nothing more than engaging in the world?
916. - Let him with wisdom completely rip the root of the separation-classification of "I am" - so said the Blessed One - but even in a continuous awareness of all the trains appear tame in his heart desires.
917. Whatever the truth, he did know, inside or outside, even if he is not proud - proud of it toyu disengage from Nirvana, told by the Wise.
918. Let him not think of himself that he is different, or lower than others, or that it is different from them, asks many, if not praised it.
919. Let the spirit of his begging and appease does not believe that peace will come to him from outside, whose spirit has died down, that nothing attracts more, nothing repels.
920. As in the depths of the sea waves are not born, but it is at rest, and let the monk is calm, nothing ever craves, desires nothing.
921. - Deep you explained to us the truth that overcomes all the dangers of his sight; now narrate about the rules of the concentration of wisdom.
922. - Do not have a thirst to what you see, close your ears from people's talk, let no one is attracted to sweet things, though nothing in this world he does not consider "their".
923. If it touches the sensual contact, even begging not complaining, though not eager, he is no life and no fear of dangers.
924. Getting steamed rice and drink, food and dress, though it does not accumulate to give a lot, and not complaining, when will gather a little.
925. Without interfering with the human strife, though he dwells in the deep dhyana, let protects himself from all evil, do not be reckless - even a solitary mendicant lives in his quiet abode.
926. Let it not sleeping much, calling himself zealously to wakefulness, even toss it laziness and deception, laughter and games, adultery, and jewelry.
927. Let my successor is not committed to any of divination by dreams and omens, nor the predictions of the stars, nor the interpretation of the cries of birds, or help in fertilization and no other any doctoring.
928. Let the begging is not afraid to censure and rises when it is praised, let frustrate accept no greed and avarice, fear and slander.
929. Suppose he is not involved in any sale or purchase of, never blames anyone passing through the village, does not enter into strife and admonishes people for the sake of gain.
930. Let it never boasts, does not enter into the empty talk, Let not the example serves proudly, never says a dirty word.
931. Let it not enter the path of lies and mistakes, never do nothing wrong, he never let nebrezhet other because of their life, wisdom, rules and practices.
932. Listening to many long-winded speech from adobe, that he is not easily angered, their speech does not meet the coarse speech: good never perechat others.
933. Let consciously practicing begging in the understanding of good teaching, he realized that Nirvana - a peace, let him not forget the commandments of Gautama -
934. it, without learning and tradition, with our eyes uzrevshego Dharma - his winner, no one had conquered, let zealous follower performs all the legacy of the Blessed and glorified him.
4.16 "Sariputta Sutta"
("K Sariputta")
955. - Never before have I seen such - so nice Sariputta said - and no one never heard of such a beautiful word broadcaster, teacher, snisshedshemu to human infirmity.
956. Disperse all the darkness, it is clear zryaschy, was the world of men and gods - and that among men is he alone.
957. By begging, independent, unchanging, chaste, I come with supplication, asking about the people involved in this world -
958. to begging, to move away from the world and its passions, which elected solitude, dwelling at the roots of a tree, or in the cemetery, or in the mountain gorges!
959. How many dangers in the shelters, which chose him begging, but he is not afraid of them, the relaxing! ..
960. How many dangers in this world, someone who marches to the immortal abode - but he won them all in my humble shelter! ..
961. What words, what are the things in this world, what are the virtues of the holy things that belong here zealous beggar?
962. What is the doctrine that surrendering it to cleanse themselves from all unclean, as the blacksmith cleans dirt from the silver - to clear wisdom, seeing is always before me greater purpose?
963. - What kind enough to Sariputta about - the Blessed One said, - who turned away from death and birth, who hid in a secluded monastery, loved the perfection of enlightenment, in accordance with the truth - that I shall tell you.
964. Let the begging, the wisdom of meditation and wandering around the world, is not afraid of five dangers: gadflies, flies, snakes, contact with evil people and tetrapods.
965. Suppose he is not afraid of enemies, even seeing them many dangers, and all the dangers that he encounters on his way, he shall fight when sincerely looking for the blessed.
966. Trevozhimy disease and hunger, let him stand quietly and excessive heat and cold, let it tyagotimy them in one form or another, being homeless, is strengthened by the strict abstinence.
967. Suppose he does not steal, does not speak falsely, even if only touching friendship to all the weak and strong, but what he admits excitement of the spirit, let him throw, knowing that there is close Mara.
968. Suppose he does not comply with the power of anger and arrogance, has pulled out the root of them, let live, defeating all pleasant and unpleasant here.
969. Driven by wisdom, enjoying good, let it dispels all the dangers, defeating dissatisfaction by reducing all four causes of sorrow.
970. - What should I eat? Where should I eat? Badly I spent last night! Where did that night I have to spend? - Let the student, wandering homeless, shall fight these doubts and sorrows.
971. Having taken in due course, food and raiment, let him observe sobriety for the sake of true happiness in the world, the temptation of Health of these things, strict abstinence passing through the village, even for evil words, he never responds angrily.
972. Suppose he goes down the village with the gaze, not begging, in concentration and awareness, nearing sedation, he should destroy the daunting spirit in him the seat of doubt and evil deeds.
973. You ask mentors words, even in Dhyana he is pleased that the request and let in his pupils, he destroys all perseverance and let his word will always be on time - never out of place, even in his thoughts he never defy anyone.
974. Here are five sewage in the world - defeating them must learn, in dhyana begging: a passion for image, sound and taste, to smell and touch.
975. Let the begging wins in his attraction to him, let him contemplate only the Eternal Truth. To her is only a single turning liberated in spirit, he will dispel all darkness. So the Blessed One instructed.
From the book of fifth
"Parayanavagga"
("On the way to the far shore")
5.1 Ajit-Manava-puchchha
("Questions Ajit")
1032. - What is a cloud wrapped the world? Why it is not lit? That defiles him? What is its great danger?
1033. - The cloud of ignorance darkened world of greed it is not lit: the desire to defile the world, the great danger it - suffering.
1034. - Here are rushing streams everywhere desire, that same desire to tame them, that will stop their violent pressure, than to stop the flow?
1035. - What would flow not raced around the world - to stop their awareness, awareness, tame, and the wisdom they will stop.
1036. - What will be destroyed and the name-form - tell me about nice, please!
1037. - To tell me, I will explain to you what the name will be destroyed-and-form - the extinction of consciousness (vinnyana) they will be destroyed.
1038. - O wise, good man, tell how to live comprehended the truth - and the students, and ordinary people.
1039. - With a clear mind, no desire for bodily pleasures, skilled in all the qualities of the mind (dhamma), let go consciously know the truth.
5.3 "Pannyaka-Manava-puchchha"
("Questions Pannyaki")
1042. - I asked him who lives without desire, who saw the root of (total) - I asked him imploringly: to what purpose the sages and ordinary people, the Brahmins and the warriors sacrifice to the gods, abundant in the world? Asked about that, about the Blessed One, tell me!
1043. - All the wise and simple people, all the Brahmins and the warriors because they offered sacrifices to the gods, abundant in the world that have reached old age, they are eager to tarry in the same condition.
1044. - All the wise and simple people, all the Brahmins and the warriors that are generously bring sacrifices to the gods, abundant in the world - the Brahmin, reveal to me: they do not get tired in the offering will be whether through old age and birth? I beseech thee, O Blessed One, tell me!
1045. - They glorify only crave and seek the joys of heavy body, and behold, dying with the same passion for life, they do not cross the birth and old age - so I say.
1046. But if they, in the generous offerings, though, by those victims did not cross the birth and old age, then tell me about a good man, who in this world of gods and men cross the age and birth? Asked me about the Blessed One, tell me!
1047. - Enlightened by wisdom, does not shocked at the light, peaceful, no yearning, no passion intoxicated cigarette smoke, no craving, cross age and birth here: so I say.
5.5 "Dhotaka-Manava-puchchha"
("Questions Dhotaki")
1060. - I beg you, O Blessed One, I crave thy words, O great sage, let them, going into your teaching, I tasted the path of extinction (Nirvana).
1061. - Be brave, go through the world in the vision-as-is and consciousness, going into my word - you'll see the path of extinction.
1062. Here I see: this world of men and gods is Brahman, only one did not thirsty, you're on, all uzrevshy, I bow before thee, - Deliver my soul from doubt!
1063. - Nobody in the world, Dhotaka, I can not free from doubt, know the great Dharma - and then you will cross over itself.
1064. - O brahmana, bear compassion for me, teach me the path of solitude that, realizing the way I went through peace, peaceful, not defeated them.
1065. - The path to the permanent peace, I will tell you, having understood it, you will pass in this world of consciousness, having won all desires.
1066. - I'm glad the path of peace proclaimed by you, the great sage; realizing it, people will go to awareness, winning every desire.
1067. - Understand that everything in this world, and that the top and bottom, and that away in the middle - all chains only, and then the desire to return to the world again turns to you.
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