THERAGAHOMA - LEADER.
		GROUP TWO TWO 248. 705. "'Those whom we have previously killed for the purpose of sacrifice or for the purpose of property have no self-control or fear; They trembled, mourning. 706. For you here, there is no state of fear, the appearance is more refreshed. Why do not you mourn in case of great fear like this? ' 707. "Bosses, for those who do not have expectations, the state of suffering heart is not. Yes, for those who are bound to be exhausted, all the fears have been overcome. 708. When the path to existence is exhausted, when the dharmas are found in the true nature, the fear of death is absent, as in putting down the burden (fear is not there) . 709. For me, good deeds have been practiced well, and (Holy) is well practiced. To us, there is no fear of death, just like (no fear) at the complete exhaustion of illness. 710. For me, the virtues have been practiced well, and the sages have also practiced well, the beings have been seen as having no pleasure, the poison immediately after the drink was sprayed. 711. He went to the other side, no longer grasped, the task was done, no longer smuggled or, rejoiced because of the depletion of life expectancy, like being freed from execution. 712. It has reached the supreme legal supremacy, the one who has no wish in the whole world, as if it had escaped the burning house, not the melancholy of death. 713. Whatever has clinging, or where existence is accomplished, the whole thing has no subject, the Great Seal says. 714. Whoever perceives it as just as the Buddha preached does not grasp what is in existence, as if he did not hold back the fierce iron. 715. To me, there is no thought that 'I was,' 'I will be' not my thoughts. What will the dissipation, moan about it? 716. Behold, the master, to those who see the true nature of the arising of the dharmas, the continuity of the actions clearly, there is no fear. 717. When by wisdom see the world as grass and firewood, while not finding ownership: 'Nothing belongs to me,' he does not mourn. 718. I am not satisfied with the body, I have no desire for existence, this body will be dissolved and there will be no other. 719. What do you do with my body? For us not because of that cause there is anger or love in that case. 720. After listening to the weird speech, with his bumps, the young men, after dropping their swords, said this: 721. 'What virtuous master, after lawful execution, or who is your teacher, after coming to the teachings of any one, makes the state of mourning to be accomplished?' 722. 'The full-moon, all seeing, the Victor, the Great Compassion, the Master, the master of all the world are my teachers. 723. This Dhamma, which has been preached by him, leads to exhaustion (Nirvana), is the supreme being, after coming to his teachings causes the state of melancholy to be fulfilled. 724. After listening to the well-spoken words of the hermit, the bandits dropped their swords and weapons, and some alienated them, some of them having declared their ordination. 725. Those who, after having been ordained in the Dhamma of the Sunnah, after having cultivated the parts leading to enlightenment and the forces, are wise, have good mind, with good intentions. the rights that have been practiced, have touched upon the foundation of Nirvana, the dharmas. " Adhimutta said such words. Shout of Adhimutta .   249. 726. "The monk Bhikar Pārāsariya, sitting alone, living separation, meditation, began thinking that: 727. 'In what sequence, task, or life expectancy, can one become a person who practices his duty without harming anyone? 728. Human senses lead to benefits and lead to ineffectiveness; Unprotected, it leads to no benefit, and the protection comes to the benefit. 729. While protecting the senses and while guarding such senses, one has the practice of his own duty and does not harm anyone. 730. If while the right eye is going to the rúpas, the person, while not blocking, sees no harm, is not free from suffering. 731. If, while the right to the right is at the right place, the person, while not blocking, does not see harm, certainly does not get out of suffering. 732. He does not see the escape, if he enjoys the scent, he is enthralled in the incense, not get rid of suffering. 733. While recalling the sour taste, the essence of sweetness, and the essence of chatter, the person tied to the craving for taste does not understand the mind. 734. While recalling the good touches, not to be disgusted, the afflicted person suffers many kinds of suffering due to attachment. 735. And who can not defend the mind of these dharmas, so suffering pursues him because of all these five kinds. 736. (Body) is filled with blood pus and many abominations, like a beautiful box that has been colored, made by a talented artist. 737. The one who does not know the pleasure of honey is harsh, the bond with the beloved is suffering, like a razor glanced down with a sweet note. 738. The man in the woman's sense, in the woman's voice, and in the woman's contact, in the woman's incense, receives many kinds of suffering. 739. All flow in a woman, five (extraterrestrial) flows over the year (senses). He has the diligence, the ability to do the blocking for them. 740. He has a purpose, he stands firm in the Dhamma, he is clever, he is wise, even in the enjoyment, can practice the Dhamma related and purpose. 741. When immersed in the world, the person who is not distracted and wise, after thinking, 'That is not the thing to do,' and should be shunned from work unrelated to purpose. 742. Any attachment to the purpose and pleasures that lead to the Dhamma should be taken and should work, because it is the supreme pleasure. 743. He wants to collect belongings of others in various ways, who after killing, injuring, then causing melancholy, and raping by violent means belonging to others. 744. Like a person who has the strength, while chiseling, to knock out the wedge with the wedge, similarly the skilful person hits the senses with the senses. 745. While cultivating samsara, ton, meditation, mindfulness, and wisdom, after destroying the year by year, [1]  Brahmin leaves, not suffering. 746. He has a purpose, he stands firm in the Dhamma, after practicing all the Buddha's teachings in every way, he achieves peace. " The great monk Pārāsariya spoke such words. Shade of the Pārāsariya elders .   250. 747. "Indeed, there is a long-awaited need, while reflecting on the Dhamma, while learning the monks and Brahmins, I did not attain the calm of the mind. 748. In the world, who is that person who went to the other shore? Who has attained immortality? Does Dafa declare the ultimate purpose of which one I accept? 749. I was hooked inside, like a fish eating bait, just like Vepacitti's trapped trappings of the great Indra. 750. I followed this, I can not get rid of this sadness and lamentation. Whom will it take me to understand my enlightenment in the world? 751. What monk or Brahmin is showing the disruption (dharma), the dharma that has the old and the dying of whom I accept? 752. The arrow of craving, tied with suspicion and suspicion, is tied to the power of self-righteousness, afflicted when the mind reaches indignation. 753. Derived from the craving bow, and connected with fifteen wrong views, look at it and break it firmly. 754. The refusal to give up any dependent view is motivated by thought and memory. Being pierced by it (my wrong view), I tremble, like a leaf shaken by the wind. 755. After the arising of my inner self, the ego is immediately inflamed. The body with six contacts is the place (self) comes at all times. 756. I did not see any physician able to spit on the arrow for me with all sorts of tools, no scalpel and other tools, which is still skeptical. 757. Who does not (have) a scalpel, does not (cause) the wound, will spit on my arrow, the arrow deep inward, without injuring every part of the body. 758. It was this leading Dharma Master who took away the harmful effects of poison that could help me see the ground (Nibbana) and the hands (the Noble Path) when I was in the deep. 759. I was sunk deep in a dusty and muddy reservoir, covered by cunning, jealousy, pride, and drowsiness. 760. Thunderstorms from the cloud of cloudiness, cloud of (ten) ties, dependence on attachment are flowing away the wrong viewer. 761. Flows of water all over, vines thriving and surviving, who can stop the flow of water, who will cut the vines? 762. Your great virtue, make a ring to stop the streams, do not let the stream of water that engulfed him in a brutal way, like a tree. 763. Similarly, for me, the one who has caused fear, from the other side seeking the other shore, the gurus, accompanied by the hermit, have intellectual weapons, is my refuge. 764. While I was being swept away, He gave me a well-made ladder, made of the essence of the Dhamma, firmly, and said, 'Do not be afraid.' 765. After climbing the mansion of the establishment of mindfulness, I reconsidered what I had conceived before, that people were interested in themselves. 766. And since I have seen Chou have taken up the boat, I have not been attentive to myself, and I have seen the ultimate pier. 767. The arrow comes from the self, which produces the path to existence; He preached the Supreme Path leading to the inactivity of these things. 768. The Buddha, with the removal of the harmful effects of the toxins, stripped me of the long lasting bond that had lasted for so long. " The elder Telakāni spoke such words. Telakāni eldest spoke . 251. 769. "Look at the colored figures, where the wounds are concentrated, set up (by three hundred bones), sick, many reflections, without permanent existence. 770. Look at the physique painted in color, with gemstones and earrings; The bones are covered by the skin, it is radiant thanks to the fabric. 771. The feet are painted red, the face is powdered, is enough for confusion with the fool, but not enough for the other shore. 772. The strands of the hair are made into eight layers, and the eyes are covered with pigment, which is enough for confusion with the fool, but not enough for the other. 773. The stinking body has been dressed up like a box of colored pills, enough for confusion with the fool, but not enough for the other. 774. Hunters set bait, the deer did not approach the trap net. After we finish eating the bait, let us go, while the beast is moaning. 775. The bait of the hunter was cut off, the deer did not approach the trap net. After we finish eating the bait, let us go, while the predator is melancholy. 776. I see in the world that those who have possessions, after the acquisition of wealth, are not given because of ignorance. Greedy people do the accumulation of wealth, then expect more sex. 777. The king, after occupying the land by force, while reigning over the enclosed sea, did not seem to be satisfied with this side of the ocean, but longed for the other side of the ocean. . 778. The king and many others approach death, with craving not far removed. They abandon the body, always lacking, because there is no satisfaction in the world of sex. 779. The relatives, scattered their hair, mourned for him, and they said, 'Oh, really! May our relatives not die! Then they wrap it in cloth, take it out, put it on the cremation stove, then burn it. 780. While being pierced by pointed pins, he is burned with a cloth, after having left the possessions. For the dead, relatives, friends, or friends, is not a hobby. 781. The heirs carry their property, while the living beings follow the karma. There is no property to follow the dead, including sons, wives, property, and country. 782. It is not possible to attain longevity due to wealth, nor to destroy old age through wealth, because the mind states that life is small, not permanent. the law has a decay. 783. The rich and the poor are touched, and so are the ignorant and the wise. The ignorant man lay down as if he was wounded for ignorance, and the wise man, touched by touch, remained unmoved. 784. Because of this, wisdom is better than property, thanks to the wisdom that attests to the end here.Because of the unfinished situation in the realms and non-beings, they do bad deeds by ignorance. 785. The entanglement of samsara goes sequentially to the womb and to the other world, who have little wisdom, while firmly convinced of it, reach the womb and other worlds. 786. Like a robber, of a wicked nature, arrested at the onset of entry into the house, then subjected to torture by his own work, similarly humankind, After going to another world tormented by his own work. 787. Because the lust is diverse, sweet, pleasant, stirring the mind in many forms, after seeing the harm in the sex, so the king, I was ordained. 788. Like the fallen fruit, the young, young, and mature, fall down because of the disintegration of the body, also after seeing this, the king, I was ordained Said life without fault is better. 789. Because of my faith, I went to the Dhamma, I went to the Dhamma of the Victory, my ordination was not in vain, I took food without debt. 790. After seeing the sex is burned, the gold (silver) is the knife, the suffering of entering the fetus, the great fear of the hell. 791. After learning of this discomfort, I felt the shock, then I was thoroughly understood, calm, I have achieved the exhaustion of the gully or. 792. The Master has been served by me, the Buddha's teachings have been practiced, the heavy objects have been laid down, the path to existence has been wiped out. 793. And for whatever purpose I have left home, leaving home without a home, my purpose, the exhaustion of all the constraints, has been fulfilled. " The elder Raṭṭapāla spoke such words. Shout of the Elder Raṭṭhapāla . 252. 794. "After seeing the form, while paying attention to the favorite sign, one's mind is forgotten. The person who has the mind has been afflicted, feels and entangled in it, and then exists. 795. For him, the sensations, composed of many kinds, come from rúpa, growth; due to greed and resentment, the person's heart is damaged; To the person who is accumulating such suffering, is called the distance away from Nirvana. 796. After listening to it, while paying attention to the favorite sign, his thoughts are forgotten. The person who has the mind has been afflicted, feels and entangled in it, and then exists. 797. For him, the sensations, composed of many kinds, arise from thinh, growth; due to greed and resentment, the person's heart is damaged; To the person who is accumulating such suffering, is called the distance away from Nirvana. 798. After smelling the scent, while paying attention to the favorite sign, his thoughts are forgotten. The person who has the mind has been afflicted, feels and entangled in it, and then exists. 799. For him, the sensations, composed of many kinds, come from incense, growth; due to greed and resentment, the person's heart is damaged; To the person who is accumulating such suffering, is called the distance away from Nirvana. 800. After enjoying the taste, while paying attention to the favorite sign, his thoughts are forgotten. The person who has the mind has been afflicted, feels and entangled in it, and then exists. 801. For him, the sensations, composed of many kinds, come from taste, growth; due to greed and resentment, the person's heart is damaged; To the person who is accumulating such suffering, is called the distance away from Nirvana. 802. After touching contact, while paying attention to the favorite sign, his thoughts are forgotten. The person who has the mind has been afflicted, feels and entangled in it, and then exists. 803. For him, the sensations, composed of many kinds, come from touch, growth; due to greed and resentment, the person's heart is damaged; To the person who is accumulating such suffering, is called the distance away from Nirvana. 804. After perceiving the dharma, while paying attention to the favorite sign, one's mind is forgotten. The person who has the mind has been afflicted, feels and entangled in it, and then exists. 805. For him, the sensations, composed of many kinds, come from dharma, growth; due to greed and resentment, the person's heart is damaged; To the person who is accumulating such suffering, is called the distance away from Nirvana. 806. He does not become attached to the rúpas, after seeing rúpa, having thoughts. The person who is free of attachment, feels and does not get caught up in it, then exists. 807. For him, while looking at as well as being in contact with matter as the feeling of being exhausted, not accumulating, he is behaving so, having thoughts; For those who do not accumulate such suffering, are called near Nirvana. 808. He is not disturbed in the silent, after listening to silence, there is thought. The person who is free of attachment, feels and does not get caught up in it, then exists. 809. For him, while listening to as well as being exposed to silence as to how life is exhausted, not accumulating, he is behaving like that, having thoughts; For those who do not accumulate such suffering, are called near Nirvana. 810. He is not attached to the incense, after smelling incense, there is thought. The person who is free of attachment, feels and does not get caught up in it, then exists. 811. For him, while he is smelling as well as being exposed to the incense, the feeling of being exhausted, not accumulating, he is behaving like that; For those who do not accumulate such suffering, are called near Nirvana. 812. He is not attached to you, after tasting, has thoughts. The person who is free of attachment, feels and does not get caught up in it, then exists. 813. For him, while tasting as well as being exposed to the taste as life is exhausted, not accumulating, he is behaving like that, have thoughts; For those who do not accumulate such suffering, are called near Nirvana. 814. He is not attached to the contact, after touch contact, there is thought. The person who is free of attachment, feels and does not get caught up in it, then exists. 815. For him, while being touched as well as being exposed to how the feeling of being exhausted, not accumulating, he is behaving like that; For those who do not accumulate such suffering, are called near Nirvana. 816. He is not attached to the dhamma, after the knowledge of dhamma, there is thought. The person who is free of attachment, feels and does not get caught up in it, then exists. 817. For him, while being aware as well as being exposed to dhamma how the feeling of being exhausted, not accumulating, he is behaving like that; For those who do not accumulate such suffering, are called near Nirvana. " The elder Māluṅkyaputta has spoken such words. Proverbs of the Elder Māluṅkyaputta . 253. 818. "Lord, you have a perfect body, a brilliant light, good-natured, affectionate, skinned like gold, white teeth, diligent. 819. Because what traits exist in the well-being of man, all these characteristics, the generals of the great, are in His body. 820. He has bright eyes, full face, tall, upright, majestic; In the midst of the congregation, he shines like the sun. 821. As a bhikkhu who has a beautiful physique, has skin like gold, has such a supreme skin color, what do you need for Sa-nature? 822. He deserves to be the king, the omnipotent, the elite, the victorious in all four directions, the lord of Jambusaṇḍa. 823. The patriarchs, the patriarchs, the kings were submissive to him; You are the king of kings, the god of mankind. Mr. Gotama, please rule the kingdom. ' (The Buddha said to Sela :) 824. 'Behold, Sela, I am the king, the most noble king. I carry the wheel in accordance with the Dharma, the wheel can not be transported back. ' (Brahmin Sela said :) 825. 'He declared himself the All-Enlightened One, the supreme Dharma King. Mr. Gotama, he said: - He conveyed the wheel according to the Dharma. 826. So who is your general, the disciple who follows the master? Which one continues to transport to him the wheel of France has been transported this? (The Buddha said to Sela :) 827. 'The wheel that I transported was the superfluous French wheel, Sāriputta, who inherited the Tathagata, continued to transport. 828. It is well known that the practice has been practiced; This Brahman, so I am the Buddha. 829. Bring your skepticism to me, you assert; It is difficult to meet regular omniscient beings. 830. Indeed, the reappearance in the world of these persons is difficult to attain. Brahmin, I am the All-enlightened, the supreme surgeon. 831. We have the incomparable Brahmaic status, the one who destroys the armies of the Mara, after dominating all enemies, I rejoice, there is no fear from anywhere. ' 832. "Listen to the word that the label owner, the surgeon, the Great King, says is like a lion roaring in the forest. 833. Whoever, even if he has a lowly descent, after seeing the Brahmanical status, can not compare, who has destroyed the army of Mara, without faith? 834. Who is willing to follow me, or who does not want to go? Here, we will go forth in the proof of the noble intellect. ' 835. 'If this Dharma of the Noble Truth is interested in him, we will also renounce it in the proof of the noble one.' 836. Three hundred Brahmins clasped hands, saying: 'Lord, we will live in the presence of Him.' (The Buddha said to Sela :) 837. 'The virtue has been well-preached, completely evident, not dominated by time, being ordained in the Dhamma is not in vain to those who are (struggling) to study, not to be pissed off. Wow. 838. 'White Label, our coming to rely on Him to this day is the eighth day. Lord Buddha, we have been trained in his Dharma seven nights. 839. He is the Buddha, he is the guru, he is the wise man who dominates the Mara, he cut off the dormant law, has been overcome, he helped this man pass. 840. The birth germs were completely transcendent, smuggled, or destroyed by him, like a lion, without attachment, fear, and fear. 841. Three hundred monks stand still, clasped hands. Hero, please stretch your feet, let the statues idolize the Master. " The elder Sela spoke such words. The elders of Sela . 254. 842. "The fabric was soft when I put on the elephant sitting in the neck, rice  Sali  with meat sauce was my pure life use. 843. He, today, is gentle, persistent, interested in being thrown into the bowl of begging, meditating, non-attachment, is Bhaddiya, Godhá's son. 844. The cloth-robed man was thrown out, persevering, enjoying the object placed in the bowl due to his begging, meditating, non-attachment, as Bhaddiya's son Godhà. 845. The almighty, persevering, interested in the object placed in the bowl of begging, meditating, non-attachment, is Bhaddiya, Godhá's son. 846. He uses only the three, persevering, enjoying the object placed in the bowl of begging, meditating, non-attachment, as Bhaddiya, Godhá's son. 847. The beggar, in turn, follows the house, persevering, enjoying the object placed in the bowl of begging, meditating, non-attaching, as Bhaddiya, Godhāi's son. 848. One seat (real life), persevering, enjoying the object placed in the bowl due to begging, meditation, non-attachment, is Bhaddiya, Godhá's son. 849. The real thing in the bowl, persevering, interested in being thrown into the bowl by begging, meditating, not grasping, is Bhaddiya, Godhá's son. 850. He did not eat after the food, persevered, interested in the object placed in the bowl due to begging, meditation, non-attachment, is Bhaddiya, Godhà's son. 851. He dwells in the forest, persevering, enjoying the object placed in the bowl of begging, meditating, clinging, Bhaddiya, the son of Godhā. 852. He dwells at the base of the tree, persevering, enjoying the object placed in the bowl of begging, meditating, clinging, Bhaddiya, the son of Godhā. 853. The outdoors, persevering, interested in being thrown into the bowl by begging, meditating, not grasping, is Bhaddiya, Godhá's son. 854. Residing in the grave, persevering, enjoying the object placed in the bowl due to begging, meditating, non-attachment, is Bhaddiya, Godhà's son. 855. The habitual dwelling according to the designation, persevering, interested in the object placed in the bowl due to the begging, meditating, non-attachment, is Bhaddiya, Godhà's son. 856. The majesty of sitting (not lying), persevering, enjoying the object placed in the bowl due to begging, meditation, non-attachment, is Bhaddiya, her son Godhā. 857. He has little desire, perseveres, enjoys being thrown into the bowl of begging, meditating, not grasping, as Bhaddiya, Godhá's son. 858. The self-delighted, persistent, interested in being thrown into the bowl by the begging, meditating, non-attachment, is Bhaddiya, the son of Godhā. 859. The living separator, persevering, enjoying the object was placed in the bowl due to the begging, meditation, clinging, Bhaddiya, Godhah's son. 860. He did not communicate, persevering, enjoying the object placed in the bowl due to begging, meditating, clinging, Bhaddiya, the son of Godhā. 861. He is diligent, persistent, interested in being thrown into the bowl of begging, meditating, not grasping, as Bhaddiya, Godhá's son. 862. After abandon plate weighing a hundred  pala  gold has carved many images, I took the bowl of clay;This is the second room. [2] 863. Protected by the swordsmen in my hands, I lived, feared, in the walled high walled castle, with guard and gates steady. 864. He, today, gentle, not frightened, has fear and terror, has been cut off, went deep into the forest, meditating, is Bhaddiya, Godhà's son. 865. Having stood firm in the aggregate world, while cultivating mindfulness and insight, I have achieved the exhaustion of all sequences. " The elder Bhaddiya Kāigigodhāyaputta spoke such words. Bhaddiya's Proverbs . 255. 866. "Sa-al, while he was leaving, he said, 'I have stood,' and I stood still, and he said, 'You have not stopped yet.' Mr. Sa-subject, I asked him about this meaning: 'Why did he stand still, and I have not stopped?' 867.'Agulimāla, I always stand after stopping the persecution of all living beings, but you are not self-restraint to the lives, so I stood still, but you are not stop.' 868. Indeed, the great hermit, Sa-subject went into the forest, has long been admired. After listening to him say the dharma attached to the Dhamma, I will give up the thousand evil. 869. In saying so, the bandit threw his sword and weapon into the hole, into the ravine, into the abyss. The robbers paid homage to the feet of the monk, and at that place begged the Buddha to leave. 870. And the Buddha, the Compassionate, the Great Emperor, the masters of the world, even the gods, then said to him, 'Come, Bhikkhu; This is the state of the monk to him. 871. And whoever was previously distracted, later not distracted, he shone on this world, like the moon is out of the cloud. 872. For any one, the evil karma has been stopped by virtue, and he shines on this world, as the moon is released from the cloud. 873. Indeed, the young Bhikkhu who adheres to the Buddha's teachings, he illuminates this world, as the moon escapes from the cloud. 874. Hope that even my enemies listen to the teachings of the Dharma. I hope that even my enemies stick to the teachings of the Buddha. May my enemies even associate with good people who help others follow the Dharma. 875. May it be my enemies to listen to the teachings of the patrons of patience and praise for non-opposition at the appropriate time, and expect them to practice it correctly. 876. Because that person will not harm me or anyone else, he can attain absolute tranquility, which can protect species from moving or not moving. 877. Indeed, those who dug the canal, the straighteners, the carpenters who molded the wood, the wise who trained themselves. 878. Many people tamed with clubs, with hooks and whips. I was tamed not with a stick, not with a knife by taste like that. 879. 'The Unruly' is my name, formerly the harm. Today, I have the right name, I do not harm anyone. 880. Before, I was a bandit, known as 'Aululimāla.' While swept away by the powerful floodwaters, I went to rely on the Buddha. 881. Before, I had a bloody hand, known as 'Aululimāla.' Look at the way to go, so that the path to existence has been eradicated. 882. After creating so many karmas, there is the misery, which is affected by the karmic achievements, I take the food without debt. 883. The foolish, the bad, cling to distraction, and the clever guarding the distraction, like the protection of first-class property. 884. Do not cling to distraction, nor cling to intimacy with the enjoyment of sexual desire, because the person is not distracted, while meditating, attains ultimate peace. 885. My going to (meet Buddha) is good, not to get away, it was wrongly advised to me; Among the dharmas, I have attained the highest dharma. 886. My going to (meet Buddha) is nice, not to get away from it, which was wrongly advised to me is not true; the Ming has been accomplished, the Buddha's teachings have been practiced. 887. In the woods or in the trees, in the mountains or in the caves, there, at that place, at that moment, I stood, with tremors. 888. I lie down, I stand peacefully, I maintain my life peacefully, no longer trapped by Mara, I was the Master of mercy. 889. Before, I was a Brahmin family, noble from two clans (father and mother), today I am the son of the virtue, the dharma, the guru. 890. There is craving that has been separated, no attachment, the door (of the senses) has been guarded, was cleverly captured, after destroying the roots of sorrows, I achieved the depletion of the gonorrhea. 891. The Master has been served by me, the Buddha's teachings have been practiced, the heavy objects have been laid down, the path to existence has been eradicated. " The elder Aululimāla said such words. Shout of the elder Aṅgulimāla . 256. 892. "After leaving mother and father, sister, relatives, and brother, after abandoning the five kinds of sex, Anuruddha himself meditated. 893. Provided with dances and songs, there is a wake up of gongs and croaks; Because of that, being interested in the land of Mara, I did not reach the purity. 894. And after having completely surpassed that, was delighted in the Buddha's Dhamma, having personally crossed the floodwaters, Anuruddha himself meditated. 895. The rúpa, the deities, the deities, the deities, the devotees, and the doings, and after having overcome these things themselves, Anuruddha himself meditated. 896. While returning from alms round, alone, no second person, Anuruddha, no longer smuggled, searched for the thrown cloth. 897. The wise Anuruddha, meanwhile, no longer smuggled or picked up, picked, washed, dyed, wore cloths thrown away. 898. Those who have great lusts, do not self-pleasures, and are arrogant, and self-arrogant, are present in these dharmas: evil deeds related to afflictions. 899. And those who have thoughts, have little desire, self-joy (tri túc), do not disturb, enjoy the separation, rejoice, with regular effort effort. 900. For them, these dharmas are present: the good deeds contribute to enlightenment, and he is no longer illiterate, the Great Seal said. 901. Knowing my reflection, the guru, the Supreme One in the world, came to me with divine power, with the body formed by the mind. 902. At the time of reflection was in me, so he preached further. To be delighted in the non-obstacles, the Buddha preached about the dharmas. 903. So, after understanding the Dhamma, amused by the teachings, I settled down. Ba Minh has been accomplished, the Buddha's teachings have been practiced. 904. For fifty-five years since I was a sitting posture (not lying), twenty-five years have passed since the sleep has been wiped out. 905. Exhaling and exhaling are no longer for the mind that has been suspended. No desire, after the direction of calm, the novice Nibbana. 906. With the mind not passive, he endures the feeling; The liberation of the mind is like the extinguishing of the flame that has been burned. 907. Now, these last dharmas of attainment are the fifth dharma, there will be no other dharmas at the moment of enlightenment. 908. This seducer, now, does not reside in the deva community, the rebirth of samsara has been suppressed, now no longer reborn. 909. The bhikkhu, with the power of all kinds of supernormal powers, of death and birth, sees the gods at the moment of the time. in a second. 910. In the past, I was Annabhāra, a poor man, a man carrying hay (for cattle), and I had the reputation of a monk Upariṭṭha. 911. I was born into the Sakya lineage, known to me as 'Anuruddha,' worshiped with dances and songs, awakened by gongs and collapsed. 912. At that time, I saw the omniscient, the guru, who had no fear from anywhere. After having faith in him, I left the family without a home. 913. I know life in the past, where I lived before; I have lived a hundred lives in the Dharma Realms. 914. As the lord of man, I have ruled the kingdom seven times, there is victory in all four directions, the lord of Jambusaṇḍa. I taught righteousness, not with sticks, not with knives. 915. From here seven times, seven times from the other place, is fourteen times reincarnation, in the meanwhile, dwells in the world the gods, I was aware of the place of residence. 916. When the five parts are calm, developed in one point, I achieve net (sense); My label was clean. 917. Resident five factors in meditation, I learned of the death and birth, to come, to leave, and the essence of other beings. 918. The master I was serving, the Buddha's teachings were practiced, the heavy objects were laid down, the path to existence was erased. [3] 919. In the village of Veḷuva of Vajji, beneath the bamboo groves, due to the exhaustion of my life, I will be Nirvana, not smuggled. " The elder Anuruddha said such words. Anuruddha's Shout . 257. 920. "In Mahavana (Great Forest) are blooming flowers, the monk sat down, (with interest) is concentrated, are separating, Jhana, started thinking that: [4] 921. 'When the Worldly Guard, Supreme Being, is still present, the majesty of the monks is another way, now seen differently. 922. Protection from the cold wind, the covering of the sealed area, the fulfillment of the needs, the self-joy of any object (received). 923. Oil is good or bad, but it is more or less used to maintain life, not to be engrossed, not to be entangled. 924. They did not overemphasize living things, medication when they were sick, the same as they were (aggressively) for the depletion of gonorrhea. 925. In the pursuit of seclusion, with special attention, they lived in the woods, in the trees, in the ravines, and in the caves. 926. (Humility), shinjin, easy to adopt, soft, mind not impulsive, not confused, not much words, prone to thinking of benefits (for themselves and for people). 927. Therefore, the way, the way of eating, the way of behaving has created the belief. The gesture was similar to the smooth oil flow. 928. Now, the elders have all been smuggled or have been exhausted, the great meditation, the great benefit has passed away, now they are so small. 929. Due to the complete exhaustion of the good and the wisdom, the Dhamma of the Victorious, is met with all noble manifestations, destroyed. 930. This is the stage of evil and defilements, but those who are free in seclusion still achieve the rest of the Dharma. 931. These pollutants, which are grown, penetrate many people; I think they play with the fools, like the devil playing with the crazy ones. 932. Touted by pollution, those who run against this object in the background create the pollution, as in their own struggle (with Mara) was announced. 933. After completely renouncing the Dharma, they are in conflict. While pursuing wrong views, they think, 'This is better.' 934. After leaving their property, their son, and their wife, they left. For the cause of a spoonful of food, they practice unworthy things. 935. After a full stomach, they sleep on their back. When they woke up, they stirred up conversations, which were chastised by the Master. 936. They worship and learn all the craft, not inner peace; 'The purpose of Sa-rim life' is irrelevant. 937. They give laypersons clay, cooking oil, powder, water, seat, and food, while expecting (giving) more. 938. (They give) toothpicks, kapok fruits  , flowers, hard objects, special alms dishes, mangoes, andāmalaka fruits  . 939. Regarding medications, they are like the doctors, the things that are big and small are like the laymen, the ornaments are like prostitutes, in power they are like slaves, empire 940. Deception, deceiving, misrepresentation, letting go, they enjoy material in many ways arranged. 941. Running after the pretext, the means, the arrangements, the purpose of raising the network, by tricking them into acquiring many assets. 942. They set them up for a career not for the Dhamma; They preach the Dhamma to others for the benefit of no purpose. 943. Those outside the assembly quarrel over the benefits of the congregation; They are shamans, while living on the welfare of others, are not ashamed. 944. Do not stick (with Sa-subjects) like that, some shaved head, two-layer medical team; Captivated by benefits and honor, they desire only reverence. 945. It is not as easy as it was before, in order to attain the attainment of the dharma, or to maintain the dharma that has been attained. 946. Like a person who does not wear shoes in the thorny area, similarly, wise people should set up mindfulness and then travel in the village. 947. He remembers the practitioners of the past, while commemorating their ministry, even though it is the last, can still touch the status of the Immortal. 948. After saying this in the forest of  sālā , the sensual Satan has been trained, the Brahmin, the hermit, with the rebirth again has been exhausted, died Nirvana. " The great monk Pārāsariya spoke such words. Shade of the Pārāsariya elders . ***** SUMMARY OF THIS GROUP The Adhimutta, the Pārāsariya, the Telakāni, the Raṭṭhapāla, the Māluṅkya, the Sela, the Bhaddiya, the Aululimāla, the Anuruddha, the Pārāsariya, these ten are recited in the twenties. There are two hundred and forty-five verses added. " The Twenty was ended . --ooOoo-- 17. THREE LESSONS GROUP 258. 949. "After seeing many of the devotees, having practiced themselves, and being cleverly recruited, the Paṇḍara hermit asked the Phussa, 950. 'In future times, how will people want, how will, how? Asked, please tell me that. ' "The hermit named Paṇḍara, listen to my words, take seriously, I will talk about the future. 952. In future times, there will be many (angry), hateful, defamatory, stubborn, deceitful, jealous, and various arguments. 953. Those who practice on the shore, with complacency, are aware of the profound Dharma, are slight and do not respect the Dhamma, have no respect for one another. 954. In future times, many disadvantages will arise in the world. The bad guys will pollute the dharma that is well-taught. 955. Even the lowly ones will have confidence in speaking in the congregation; Those who do not hear much, will speak, will become powerful. 956. Even those who are virtuous, while speaking truthfully in the congregation, will become weak, timid, not zealous. 957. In the future, the wise shall gain silver and gold, the field, the garden, the goat, the sheep, the boy, and the maid. 958. There are complaining, foolish, uninteresting in the world, arrogant, they go there, enjoy the wood as the beast. 959. And they will become arrogant, cover up green leaves, lie, stubborn, talkative, and will behave like saints. 960. With their hair tanned, oily, tanned, ivory-colored, they would go down the road. Infatuated with the white costumes, they cajole abortion, the expression of the arahant, was cleverly dyed, not be abashed by the elders were freed. 962. They will become lovers of gain, laziness, low self-esteem, while feeling tired of the remote forest, they will live near the village. 963. Those who are always interested in evil will receive the benefits that those who, while not learning, will go around without restraint. 964. Those who do not receive benefits, they will not be honored. At that time, even the brightest minds are very good, they will not be close. 965. While denouncing the expression of being colored by his fig tree, some who will wear white are manifestations of the pagans. 966. At that time, the disrespect for yoga would arise in them, and the contemplation of yoga would not be in the monks. 967. The elephant, when ruled by pain, pierced by arrows, is agitated, in spite of horrible terror, the imagination that comes to the elephant is inconceivable. 968. Because of the Chaddanta elephant, at that time, after seeing the expression of a well-colored Ala-la, it was said at once that the dharmas attached to the benefit: 969. 'Anyone who has left unclean will put on the canvas, if he neglects the training and the truth, he is not worthy of the cassia. 970. And whoever has the abstinence is shaken, cleverly focused on the world, attached to the training and the truth, he is indeed worthy of the ca-sa. [5] 971. There is a damaged world, a bad place, let loose, act as you like, have a scattered mind, lack of aggressive, he is not worthy of ca-sa. 972. And who, being full of sex, has been separated from attachment, is static, has mind and pure thought, he is indeed worthy of cassia. 973. The arrogant, the arrogant, the ignorant, for whom there is no good, who is worthy of white clothing, what shall he do to him? 974. In future times, monks and nuns, having bad evil, with no respect, will stir up to them with loving kindness. 975. Even while the elders are taught to wear y, the ignorant will not listen, have a bad attitude, let loose, act as they please. 976. Those ignorant, learned like this, have no respect for one another, ignoring the masters, like horses that do not pay attention to the driver. 977. This will be the practice of the future of monks and nuns when the time comes finally. 978. When that great danger is yet to come, it must be easy to teach, conscientise, mutual respect before it happens. 979. You have compassionate heart, compassionate, clinging to the world, effort, diligent, determined nature, often with persistence. 980. After seeing the distraction as dangerous, the distraction is safe, let us cultivate the Eightfold Path, while reaching the position of the Deathless. ' The elder Phussa said such words. Old Phussa's Speech . 259. 981. "Having such conduct, having such good character, having mindfulness, having refined thought, having meditation, being not distracted, being indulged in the inner self, , alone, know enough, people call him a monk. 982. While using wet food or dry food, one should not overcompensate, the Bhikkhu travels, has poor stomach, has moderate food, has mindfulness. 983. Should not stop eating four, five rice (last) and drink water, so it is enough for the comfortable life of the monk nature determination. 984. If he wears it, it is done properly, this is beneficial, so it is enough for the comfortable life of the determined monk. 985. For those who are sitting in the lotus position, it has not wet their knees yet, so it is enough for the comfort of the determined monk. 986. Those who have seen misery are suffering, seeing suffering as an arrow, not in the midst of both (misery and suffering), what is (binding) in the world and what can become (in future)? 987. It is hoped that those who have evil desires, laziness, poorly trained, uneducated, without respect, never close to me, there is something in the world (to teach) and what can become (gain)? 988. And hoping that the listener, intelligent, skillful in the precepts, is attached to the tranquility of the mind, standing at the top of his head. 989. Anyone who is attached to delusions, delights in delusions like the beast, who has departed from Nibbàna, safe from bondage, supreme. 990. And who, after abandoning delusions, was delighted in the path without hope, he achieved nirvana, the safety of the constraints, the supreme. 991. Whether in the village or in the forest, in the valley or in the highlands, where the Arahants live, the land is lovely. [6] 992. The lovely forest is where people do not like. Those who have been separated from their loved ones are fond of them. 993. Meet smart people, see mistakes, have reprimand, like the person pointed out the wealth buried.Should communicate with intelligent people like that. People who deal with (intelligence) like that get better, not bad. [7] 994. The person who can teach, can teach, can stop bad things, so for good people he is loved, to those who are not good is not loved. [8] 995. The Buddha, the Brand-Name, preached the Dhamma to others. While the Dhamma was being preached, as a purposeful person, I listened. My listening was not in vain, I was liberated, no longer smug. 996. It is not for the sake of the past, nor for the divine power of knowing the mind of others, of death and of birth, of the purity of the precepts. is there for me 997. Upatissa, the supreme intellectual, shaved his head, covered himself with two layers, sat down at the base of the tree, meditating. 998. Having attained enlightenment, the disciple of the Buddha Sanhedrin immediately attains the state of holy silence. Like a rocky mountain, unmoved, well-set, similarly the monk, due to the exhaustion of ignorance, does not vibrate like a mountain. [9] 1000. For those who have no (dirty) mind, always seeking purity, the small part of the head of the hair of evil is considered as the size of the cloud. [ten] 1001. I do not enjoy death, I do not enjoy life, I will leave this body, there is awareness, there is thought. 1002. I'm not happy about death, I'm not happy about life, and I'm waiting for the moment, like an employee waiting for money. [11] 1003. At both, later (at old age) or before (at an early age), this is death, not death, take your steps, do not be spoiled, do not let Your moment has passed. 1004. Like the walls of the fortified walls are guarded inside and out, keep yourself like this, do not let your moment pass, [12]  because those who let the time drift Overwhelmed when put in hell. 1005. calm, self-made, have the right words, not arrogant, shake off the evil as the wind to defoliate the tree. [13] 1006. calm, self-made, have the right words, not arrogant, shake off the evil as the wind cut off the leaves. 1007. calm, not sad, completely pure faith, no disturbance, good sex, intelligent, can carry out the end of suffering. 1008. It is unbelievable that some of the laymen who have been ordained are, as such, even good and bad, are not good and then become good. 1009. Desire for sex, and malice, drowsiness, distraction, and skepticism, this is the year of contamination in the mind of the monk. 1010. For whom, in both cases, are celebrated and not honored, but there is no distraction, his attitude does not oscillate. 1011. The contemplative meditator, who has the discernment of subtle view, has a preference for the depletion of clinging, he is called the 'good man.' 1012. Oceans, earth, mountains, and even the wind, are not linked to the comparison of the great liberation of the gurus. 1013. He continues to turn the wheel, the elders, have great wisdom, are static, similar to earth, water, and fire, not be attached, not anger. 1014. Has reached the perfection of wisdom, great wisdom, great ideas, not stupid like dull, always live quietly. 1015. The master who was served by me, the Buddha's teaching was practiced, the heavy object was laid down, the path to existence was erased. [14] 1016. Do your best with no distraction, this is my instruction. Very well, I will pass away, I am liberated in all aspects. " [15] The elder Sariputta spoke such words. Sharpness of the Elder Saratipta . 260. 1017. "The wise man should not make friends with the piercer, the angerer, the disloyal, the unhappy;Being with bad guys is bad. 1018. The wise should associate with the faithful, clever, intelligent, and obedient; Communication with good people is good luck. 1019. Look at the colored figure, where the wounds are concentrated, set up (with three hundred bones), sick, many reflections, no permanent existence. [16] 1020. Look at the physique painted in color, with gemstones and earrings; The bones are covered by the skin, it is radiant by the fabric. 1021. The feet are painted red, the face is powdered, is enough for confusion with the fool, but not enough for the other side. 1022. The strands of the hair are made into eight layers, and the eyes are covered with pigment, which is enough for confusion with the fool, but not enough for the other. 1023. The stinking body has been dressed up like a colored box, which is enough for the ignorance of the fool, but not enough for the other. 1024. Hunters set bait, the deer did not approach the trap net. After we finish eating the bait, let us go, while the beast is moaning. 1025. The bait of the hunter was cut off, the deer did not approach the trap net. After we finish eating the bait, let us go, while the predator is melancholy. 1026. The attendant of the Buddha, hearing a lot, had a talented lecture, whose burden was let down, unconnected, the Gotama lineage prepared for lying. 1027. (He) is smuggled or has been exhausted, unconditioned, overcame clinging, cleansed, is maintaining the last body, who has gone to the other side of birth . 1028. The Gotama lineage, standing at the Path leading to Nirvana, where the teachings of the Buddha, the dear relatives of the sun, have been established. 1029. I received eighty-two thousand from the Buddha, two thousand from the bhikkhu, eighty-four thousand Dharmas. 1030. He is unlearned, as bulls become old, his muscles grow, his intellect does not increase. 1031. One who learns a lot and despises the less learned in the study, like the blind man who holds the lamp, what happens in my mind is the same. 1032. Serving many learners, and not destroying learning, that is the root of the virtue; Therefore, one should have a memory of the Dhamma. 1033. Who knows what comes first, knows the meaning, speaks fluently in language and vocabulary, holds what has been learned well, and contemplates meaning. 1034. Brought to wish thanks to the patience, after the effort, consider it, he tried the right time, the heart is calmly determined. 1035. The disciple of the Buddha, who has a great deal of hearing, has a Dhamma memorization, has wisdom, is longing for perception of the Dhamma; So close are virtuous like that. 1036. The great recluse, with a great deal of hearing, has a memory of the Dhamma, a protection of the treasure (Dhamma), the eyes of all the world; The hearing is worth giving. 1037. Having a dharma preference, being interested in the Dhamma, while reflecting on the Dhamma, while contemplating the Dhamma, the monk does not leave the Dharma. 1038. For those who are attached to selfish selfishness, while being crushed, they are unable to commit suicide, for those who are engaged in the pleasures of the body, Where does Sa-son's roof come from? 1039. Every direction is not clear, the Dhamma is not visible to me, when the good friend has gone, as if darkness appeared. 1040. For those of you who have gone far, for the past gurus who have passed away, there is no friend like that, just like mindfulness in the body. 1041. Those past are gone, my mind is not fit for the new. Today, I was alone, meditating, like a bird going to a shelter. 1042. 'Do not discourage many from the different countries who are coming to see, now the time, let the hearers see Me.' 1043. The Master, the Brand Name, gives an opportunity to people from different countries who are coming to visit, without interruption. 1044. For twenty-five years, the thought of craving has not arisen in me while still in the realm of righteousness, looking at the good nature of the Dhamma. 1045. Twenty-five years, the thought of anger has not arisen in me while still in my possession; Look at the good nature of the Dhamma. 1046. Twenty-five years, I have been approaching the Blessed One with compassion through my body, like a shadow without separation. 1047. Twenty-five years, I have been approaching the Blessed One with the heart of the word through speech, as a shadow without separation. 1048. Twenty-five years, I have been approaching the Blessed One with the mind through the mind, like the shadow without the separation. 1049. When the Buddha was walking, I followed him. When the Dharma is being preached, the mind has risen up in me. 1050. I am a learned person, there is work to be done, the mind has not been reached, and the guru, who has compassion for me, passes away. 1051. When all-enlightened beings, meeting all the noble manifestations, Nirvana, there was fear, then there was the bumps. 1052. The Ānanda, the great hermit, has a great deal of hearing, a memory of the Dhamma, the eyes of all the world, Nirvana. 1053. The great recluse, there is much hearing, there is a memory of the Dhamma, there is the protection of the treasure, the eyes of all the world, the dispersion of darkness in the darkness. 1054. The hermit has majesty, thoughtfulness, assertiveness, who remembered the Dharma, and the elder Ānanda had precious mines.   1055. The Master has been servant to me, the teachings of the Buddha have been practiced, the heavy objects have been laid down, now no longer rebirth. " The elder Ānanda has spoken such words. Shade of the elder Ānanda . ***** SUMMARY OF THIS GROUP "The Phussa, the Upatissa, the Ānanda, were the three who were narrated in the Thirty. The verses that were made there were one hundred and five." Thirty-one ends . --ooOoo-- 18. FOUR FRIENDS 261. 1056. "Do not live by their honor; Being distracted, the goal is difficult to achieve. Communication with many people is miserable, after seeing such, should not like them. 1057. The wise should not go to families; Being distracted, the goal is difficult to achieve. A person who is aggressive, engaged in taste, he neglected purpose, source brings peace. 1058. They proclaimed the prostrations and offerings of families as 'muddy.' The slim arrows are hard to draw, the honor is hard to give up for the wrong person. [17] 1059. After coming down from the shelter, I went to the village for alms. There was a man eating leeks, seriously I was standing near him. 1060. The man with the ulcerated hand gave me rice. While he was about to squeeze the rice, his fingers had fallen into place. 1061. And I was leaning against the wall of the wall, and then using the rice. While eating, or eating, disgust is not in me. 1062. The one who has cooked the stool is the food, and the stinking urine is the remedy, the sitting place is the stump, and the cloth is thrown away, after the enjoyment of these things. , he is the man of the four directions. 1063. Where many people suffer from hardship while climbing the mountain, where the Kassapa, the heir of the Buddha, is well aware, mindful, supported by the power of divine powers, climbing. 1064. While returning from the alms round, the Kassapa climbed onto the rock, meditating, clinging, fear and terror were removed. 1065. While returning from the alms round, the Kassapa climbed onto the rock, meditated, no longer clinging, and was silenced by the burning ones. 1066. While returning from the alms round, the Kassapa climbed onto the rock, meditated, no longer clinging, the task was done, no longer smuggled. 1067. The parcels of land, spread out with carol corolla  , appealed to me, those lovely rocky mountains, resounding the whistling of elephants, made me enjoy. 1068. The colors of the blue clouds, the pure streams, are preferred, cooled by the water, these rocky mountains, covered by red termites, made me enjoy. 1069. Similar to the tip of the blue cloud, which is equivalent to the noble pointed house, these lovely rocky mountains, resounding the sounds of elephants, made me enjoy. 1070. The lovely ground was flooded with heavy rain, the mountains were recaptured by hermits, the rocks, resounding by the peacocks, delighted me. 1071. Enough for me, the person who wishes to meditate, have decisive nature, have thoughts. Enough for me, the bhikkhu has a desire for purpose, is decisive nature. 1072. Enough for me, the bhikkhu has a desire for comfort, a decisive nature. Enough for me, the one who wants to train, is determined to be so determined. 1073. Like the flowers of the thorns, like the sky covered by clouds, these rocky mountains, crowded with varieties of birds, delighted me. 1074. There are not many of those at home, crossed by deer, rocky mountains, crowded with many kinds of birds, which made me enjoy. 1075. With clear water, with large boulders, crossed by monkeys and deer, covered with damp moss, these rocks made me enjoy. [18] 1076. In my opinion, the interest in the five types of instruments is not so much the same as the enjoyment of the most dedicated one who is clearly seeing the Dhamma. [19] 1077. Do not work too much, so stay away from people, do not try. A person who is aggressive, engaged in taste, he neglected purpose, source brings peace. 1078. Do not work too much, so stay away from not bringing it to purpose. The body is exhausted, tired;Suffering, he did not find the calm. 1079. With only the lips, not see the ego. The person with a stiff neck walks, thinking, 'I'm better off.' 1080. No better, the ignorant think themselves is better. Those who understand do not praise the hard-hearted man. 1081. Those who do not oscillate in conceited states: 'I am better,' or 'I am not better,' 'I am poor or equivalent,' ... 1082. ... similar to that, there is wisdom, skillful attention to the world, is attached to the calm of the mind;indeed, those who understand praised him. 1083. Anyone who has no respect for the Brahmins is distanced from the Dharma, like the earth against the sky. [20] 1084. As for those who, ashamed and scary (sin) are always set up properly, the deed of happiness is progressing, for whom the rebirth again is exhausted. 1085. The bastard prized himself, wobbling, clothed with a cloth thrown away, like a monkey with a lion skin, he did not shine with him. 1086. He was not arrogant, wobbly, cautious, his senses were curtailed, shining with the cloth thrown away, like a lion in a mountain cave. 1087. Many of these Divine Persons, whose supernatural power, have a reputation, all ten thousand of them belong to Brahman's collective. 1088. They stand, clasped hands, are worshiping the General Army Chief of France Sariputta, heroes, with great meditation, is fixed. 1089. 'Sir, please respect him. Dear Supreme Person, Please respect him. We did not understand what subject he was meditating on. 1090. What a miracle that the Buddhas have profound insights, we do not understand them, (though) are converging (subtly as the arrows) penetrate the hair. ' 1091. At that time, after seeing the Sariputta, the one who deserves the honor, was honored by the gods, the smile appeared in Kappina. 1092. Comparing in the realm of the Buddhas, except for the great wisdom, I stand out for the virtue of the renouncing, the same as I can not find. 1093. The master was servant to me, the Buddha's teaching was practiced, the heavy object was laid down, now no longer reborn. 1094. The Gotama, who can not be measured, is not entangled in clothing, in his place, in food, like a lotus that is not covered with water, has been prone to ordination, has escaped the three worlds. 1095. The Great Sage has established the concept is the neck, the faith is the arm, the wisdom is the head.He has great wisdom, always travel, be tranquil. " The elder Mahākassapa said such words. Proverbs of the Mahākassapa . ***** SUMMARY OF THIS GROUP "In the group of forty, the Mahākassapa is the only senior monk, and the verses are forty-two." The Group of Four is terminated . --ooOoo-- 19. FIVE YEARS 262. 1096. "When will I live alone, not two, in mountain caves, seeing clearly that all existence is impermanent? This is my (thinking), when will that become reality? 1097. When will I become a meditator, dressed in ragged clothes, with a canvas of color, without possessions, without desire, after destroying attachment, anger, and delusion? Like that, then going into the forest with peace? 1098. When I will live alone, in the forest, there is the fear of being separated, seeing that this body is impermanent, the lair of destruction and illness, oppressed by death. and aging? When will that become reality? 1099. When will I live, after taking a sharp sword made of wisdom cut off crooked branches, source birth fear, things bring suffering, there are clinging to many forms? When will that become reality? 1100. When will I boldly take the knife of wisdom, have the power of excellence of the recluse and will boldly beat the Mara with the army where the lion guard? When will that become reality? 1101. When, at the gatherings of the virtuous ones, I can be praised by you for dhamma, having the correct view of the truth, having the senses tamed, is there any effort? When will that become reality? 1102. When tired, hungry, thirsty, windy, hot, or insect-worms or snakes do not disturb me, that in Giribbaja is not good for purpose? When will that become reality? 1103. When, with self-stabilized, mindfulness, I will attain with wisdom what has been comprehended by the Great Self, the Four Truths, which are difficult to understand? When will that become reality? 1104. When being attached to the serenity, I will see with the multitude of colors, myths, incense, tastes, tastes, and dharmas. When will this come to me (will become reality)? 1105. When it is said in rude words, because of this phenomenon, I will not become disgusted, and even if it is praised, due to this phenomenon, I will not be happy? When will this come to me (will become reality)? 1106. When can I see the branches, the stalks, the vines, these aggregates, and countless other dharmas, both of which are part and parcel of the same? When will this come to me (will become reality)? 1107. When is the dark cloud of the rainy season with new water pouring down on me with my clothes while I am in the forest walking on the paths that have been recruited by the hermitages? When will that become reality? 1108. When, after hearing the voice of the peacock in the cave, the birds in the forest, I will wake up and self-reflection on the testimony of the Deathless? When will that become reality? 1109. When will I cross the Gaṅga River, the Yamunā River, the Sarassatī River, the abyss of the earth, and the gateway to hell with miracles, without obstacles, without fear? When will that become reality? 1110. When, while alienating all the present generals, is attached to meditation, will I dissipate my lust in the fifth sex, as if the elephant has no movement bound? When will that become reality? 1111. When I shall rejoice after I have attained the Dhamma of the Great Sage, like the poor, indebted, oppressed by the wealthy, will be glad after finding out. of hiding? When will that become reality? 1112. For many years, I have been asked by you: 'This is enough for you to live in your family!' This, now, while I was ordained, this mind, for what reason you do not encourage? 1113. This mind, it is not that I have been asked by you: 'In Giribbaja, the birds with colorful wings, the cry of the great Indra, they will delight you, when you meditate in the forest? ' 1114. After leaving all our friends, loved ones, and relatives in the family, the pleasures and the five senses in the world, we have come to this place; this heart, so you are not satisfied with me? 1115. This only relates to me, so there is no one and everything else. At the time of wearing the armor, what about the lament? While considering that: 'This thing is oscillating,' I went out to seek the status of the Immortal. 1116. The preacher of the well-spoken word, the supreme of the two-legged, the great physician, the Master of the Truong Phu (said): 'The heart vibrates like a monkey, Having no attachment, the control is extremely difficult. ' 1117. Because the lusts are diverse, sweet, satisfying, dull human beings are attached to them. Those who desire suffering, the desire for rebirth, the mind led, pushed to hell. 1118. 'In the jungle of the peacock, the bird, while alive, is honored by the leopards, by the tigers, let go of the expectation of the body, not loose.' mind, you often encourage us before. 1119. 'Practice the meditations and the rights, the forces, the components leading to enlightenment, the concentration exercises, and the three virtues in the Buddha's Dhamma,' the mind, Encouraged us before so. 1120. 'Take up the path leading to the attainment of the Immortal, leading out of it, having penetrated into the exhaustion of all suffering, having eight parts, having washed away all affliction , 'this mind, you often encourage me before. 1121. 'Consider in the way that the aggregates are suffering, and from that suffering arise, renounce it;Right here, let's do the cessation of suffering, "this mind, you often encourage us before. 1122. 'See clearly in the way that impermanence, suffering, emptiness, non-self, unhappiness, ruin; Stop the wandering of mental thoughts, 'this mind, you often encourage us before. 1123. 'The shaved head, whose vehementness, has come to the scourge, only the bowl at hand, beg for alms in the families; Please stick with the teachings of the Master, of the Great Mask, 'this mind, you often encourage me before. 1124. 'It is good to be tempted, while walking in the middle of the road in the homes, with the mind not clinging to sex, like the moon in the bright and full moon, You used to encourage us before. 1125. 'Be thou the dweller in the forest, and beg for alms, be the dweller in the tomb, and clothe him with the thrown out cloth, be the dictator of seated sitting, love to renounce, 'this mind, you often encourage me before. 1126. Like the fruit-seeker, after planting the trees, do you want to cut the tree at the root? O mind, you have done the same thing, that you encourage me to be impermanent, to oscillate. 1127. Behold, the invisible, the departed, the one walking alone, I will not now do according to your words, because the lusts are suffering, bitter, great fear, I will live. , the mind is directed to every nirvana. 1128. I have gone away, not because of unhappiness or because I have done shameless things, not by reason (impulsive) of the mind, not because of being banished away, not because of raising the nets. I have made a promise to you. 1129. 'Tanh of less desire, the resignation of the detestation, the calming of suffering is praised by good people,' this mind, at that moment you encourage me like that, now you follow previously practiced. 1130. Craving and ignorance, lovely and unloving, beautiful things and sensual pleasures, and pleasant sexes have been vomited, we can not swallow the things that have been vomiting 1131. Your heart, your words have been practiced everywhere, you have not been angry with me in many lifetimes, the inner formation is thanks to your gratitude, long reincarnation, suffering has been created by you. 1132. Be mindful, you make us brahmins, you make us become the patron saint, or hermit of the royal family, we are traders and slaves, or even the gods themselves by yourself. 1133. For the sake of you, we become the Asanas, of the origin of you, we become the hell, and then of the animals, or even of the animal The devil is also yours. 1134. You will be fooling me again and again, as if showing off your mask at this moment, and you joke with me like playing with a madman, this mind, I was wrong anything for you? 1135. In the past, this mind traveled wandering at will, wherever you wish, comfortably, now I would overpower it in the right way, like a hooker. Control the elephant was sex. [21] 1136. And our Teacher has affirmed this world is impermanent, not permanent, not core. Thinking of you, run into the Dhamma of the Victorious, help us through the great floods that are difficult to overcome. 1137. This mind, for you, unlike before, can not be returned to your control, I have come into the teachings of the Great Mask, harm. 1138. The mountains, the seas, the rivers, the earth, the four major directions, the sub directions, the lower parts, the gods, all three are impermanent, oppressed; this mind, where will you go to enjoy pleasure? 1139. Be mindful, I am a man of solidity, the ultimate goal, what will you do? Mind, I'm no longer the follower of your control. Of course, do not touch the leather bag with the mouth on both ends, so disgusting stuff filled with nine flow! 1140. At the top and top of the mountain, very natural and beautiful, intruded by wild boar and wild boar, in the forest covered by rain with new water, in that place you will delight. 1141. The birds with colorful wings, beautiful blue neck, beautiful feathers, feathers and beautifully painted wings, crying with the echo of soothing echoes, they will make you delighted, when you meditate in the forest? 1142. When it was raining, when the weeds were four inches long, when the forest was blooming like a cloud, we would lie in the middle of the mountains like a tree, We like cotton smoothly. 1143. However, we will act even as the lord. Be just enough for any object to receive. Like those who are not tired, I will act on you, just as with a well-stuffed cat bag. 1144. However, we will act even as the lord. Be just enough for any object to receive. With diligence, I will take you into my administration, like the skillful hooker (will control) the elephant has been estrus. 1145. To you who are well-tame, have been steadfast, like the teacher who trained with the mature horse, I have the capacity to practice the good Path, neighbor mind close. 1146. I will bind you to the subject (of the meditation subject) with strength, like tied the elephant to the pillar with a sturdy rope. You will be well-guarded by me, smartly practiced by thought, no longer dependent on all existence. 1147. After cutting off the pursuit of the false path of wisdom, after mastering with training, after placing on the path, after seeing the arising of birth, disintegration and creation, you will became the heir of the Supreme Teacher. 1148. This mind, because of the action of the four delusions has been determined, you led me as if the village boy walked around, why do not you attend the Compassionate, the Great Emperor, who has the Cut off the constraints and constraints? 1149. Like a deer, in a forest, in a beautiful forest, (after arriving) a lovely mountain with a wreath is a rain cloud, in that place, in a mountain not crowded, I will interesting. Mind, you will surely stay on the other side. 1150. Men and women who have the desire to act out of your influence, enjoy the (pleasure), are foolish, have the power to turn Lucifer. "Those who are interested in being are your disciples." The elder Tālapuṭa said such words. The elders of Tālapuṭa . ***** SUMMARY OF THIS GROUP "In the group of fifty there is a pure Tålapu ,a, where the verses are fifty and there are more years." The Fiftieth Group is terminated . --ooOoo-- 20. SIX LINE 263. 1151. "As forest dwellers and beggars alike, enjoy the things put into the bowl by the begging, the interior is cleverly fixed, let's destroy the army of Death. 1152. As forest dwellers and beggars alike, interested in being thrown into the bowl of begging, let us remove the armies of Death, like the elephant destroying the reed hut. . 1153. As dwellers at the base of the tree, persevering, interested in being thrown into the bowl due to the begging, well-defined inner peace, let's destroy the army of Death. 1154. As dwellers at the base of the tree, persistent, interested in the object put into the bowl by the begging, let us remove the army of Death, like the elephant destroyed the reed hut. 1155. 'This small hut has ribs, which are sewn together with meat and ribs. It is disgusting for the body with an unpleasant odor; she also caresses the body of another. [22] 1156. This fecal bag, this object is wrapped with leather, this female goblin has (two) tumors in the chest, the nine streams in her body are always flowing. 1157. Her body has nine streams, creating an unpleasant smell, an obstacle. A bhikkhu avoids it, just as it is away from the feces, with the desire to be clean. 1158. If people know about her, like I know her, they will avoid being away, like (away) fecal matter at the rain. ' 1159. 'Great hero, sir, that is so, as you said. And many are sunk in this place, like the old ox (sinking) in the marshes. ' 1160. 'Anyone who thinks to paint turquoise or any other color in the sky, it only brings sorrow. 1161. This mind, like the sky, is cleverly defined. She has a bad heart, not offensive, like moths attacking fire. 1162. Look at the colored figure, where the wounds are concentrated, set up (three hundred bones), sick, many reflections, no permanent existence. [23] 1163. Look at the physique painted in color, with gemstones and with earrings; The bones are covered by the skin, it is radiant thanks to the fabric. 1164. The feet are painted red, the face is powdered, is enough for confusion with the fool, but not enough for the other shore. 1165. The strands of the hair are made into eight layers, and the eyes are applied to the dye, which is enough for the confusion of the fool, but not enough for the other. 1166. The stinking body has been dressed up like a colored box, which is enough for the ignorance of the fool, but not enough for the other. 1167. Hunters set bait, the deer did not approach the trap net. After we finish eating the bait, let us go, while the beast is moaning. 1168. The bait of the hunter was cut off, the deer did not approach the trap net. When we finish eating the bait, let us go, while the predator is melancholy. ' 1169. When Sariputta, who had accomplished many manifestations, Nirvana, then there was fear, then there was the bumps. 1170. Indeed, conditioned things are impermanent, dharmas and dharmas, after birth they cease, their silence is peaceful. 1171. Those who see the Five Aggregates are different, not the ego, who thoroughly understand the subtlety, like piercing the ends of the hair with arrows. 1172. And those who see the onions are different, not the ego, they have understood subtle things, like piercing their hair with the arrows. 1173. Like being slashed by a sword, like being burned at the top of a head, the monk lives a dukkha, having thoughts, in order to get rid of the attachment in the sex. [24] 1174. Like being slashed by the sword, like being burned at the top of the head, the monk lives a dukkha, having thoughts, in order to get rid of attachment in the existence. 1175. Encouraged by the person who has been trained, because of his last body, my toe shook Migāramātu's castle. [25] 1176. Nirvana, the escape from all tensions, can be attained; This does not involve loosening, not with a little effort. 1177. And this young bhikkhu, the supreme man, brought the last of his body, after defeating the Matriarch with the army. 1178. The lightning strikes along the Vebhāra and Paṇḍava ravines, the son of a no-symmetrical man like him, goes into the canyon, meditating. 1179. The wise, calm, abstinence, a place to live far away, is the heir of the Supreme Buddha, worshiped by the Brahma. 1180. Ba-la-subject, pay homage to Kassapa, gentle, calm, abstinence, a place to live away, the heir of the Supreme Buddha. 1181. And one who can experience one hundred lives in the midst of mankind this time, all of them are Brahmins, who have good things and achievements in the Vedas. 1182. Even if it were possible for the instructor to cross the other side of the three Vedas, it would not be worth the sixteenth part of that homage to Kassapa. 1183. He, before the meal, reached eight (meditation) liberation, positive and negative, then go begging. 1184. Brahman, do not attack the bhikkhu like that, do not dig up the self, you start the mind of faith in the Arahant like this, take your hands together pay homage, shatter your head. 1185. Led by reincarnation, this man did not see the Dhamma, he ran the wrong way, the curves turn to the bottom. 1186. As the mahogany was smeared by the cloak, clinging to the dharmas, submerged in gain and glory, Po'ila hid not go. 1187. And look at Sariputta who is coming, having a good appearance, has been liberated in both parts, introverted in the static. 1188. There is no arrow, there is a tie has been exhausted, there are three Ming, there is the victory Death, the level of merit, is the land of the most human blessings. 1189. Many of these Goddesses, all divinely-known, all ten thousand goddesses, are led by Brahman, stand, clap their hands, worshiping the Moggallana. 1190. 'Sir, please respect him. Dear Supreme Person, Please respect him. Your gonorrhea has been exhausted. Sir, you are worthy of being offered. ' 1191. Honored by humans and gods, the Master of Death was initiated, not smeared by compassionate beings, like the lotus that is not smeared by water. 1192. The bhikkhu, with the power of all kinds of supernormal powers, in the birth and birth, sees the gods in the time of the times, for the world he is also the Brahma is recognized in a thousand ways. shortly. [26] 1193. The bhikkhu goes to the other side, if it is the same as that, it is the Sariputta, with wisdom, with precepts, and with calm. 1194. I can turn my hundredth  essence into  a moment. Being skilful in the transformations, I gained the power of the divine. 1195. The Moggallana, who came to the perfection of the power of concentration and clarified in the Dhamma of the unattached, is the intelligent, sensual being, who has cut off the bondage. As the elephant ripped off the rope. 1196. The Master was servant to me, the Buddha's teaching was practiced, the heavy object was laid down, the path to existence was erased. [27] 1197. For what purpose did I leave home, leave home without my house, my purpose, the exhaustion of all binding, was accomplished. [28] 1198. The hell, where Dussī was inflamed after attacking the Vidhura (Brahma) and Brahmin Kakusandha, was like? 1199. There were hundred piles of iron, all of which had a distinct feeling. The hell, where Dussī was inflamed after attacking the Vidhura (Brahma) and Brahmin Kakusandha (Brahma Buddha), was like this. 1200. One who knows this is the Bhikkhu Bhikkhu of the Buddha. Hey Kaṇha, after attacking the bhikkhu like that, you will go to suffering. 1201. Palace palaces in the middle of the lake, there is a lifetime, jade, beautiful, brilliant, brilliant. There are many dancing girls, different in nature and color. 1202. One who knows this is the Bhikkhunī Sangha of the Buddha. Hey Kaṇha, after attacking the bhikkhu like that, you will go to suffering. 1203. Yes, this one, encouraged by the Buddha, while the bhikkhu's congregation was witnessing, shook the castle of Migāramātu with his big toe. 1204. One who knows this is the Bhikkhu Bhikkhu of the Buddha. Hey Kaṇha, after attacking the bhikkhu like that, you will go to suffering. 1205. Supported by the power of the divine powers, he thrust Vejayanta Castle with his big toe, and made the gods tremble. 1206. One who knows this is the Bhikkhunī Sangha of the Buddha. Hey Kaṇha, after attacking the bhikkhu like that, you will go to suffering. 1207. At the Vejayanta mansion, he asks Sakka, 'Are you aware of the liberation of the lusts of sorcery, sir?' Asked the question, Sakka replied that he was true. 1208. One who knows this is the Bhikkhu Bhikkhu of the Buddha. Hey Kaṇha, after attacking the bhikkhu like that, you will go to suffering. 1209. Standing at a meeting in Sudhammā, he asked the great Brahma, 'Sir, even today, is your view that you have had before? Do you see the brilliance in the Brahma world is losing? 1210. Asked the question, Brahmana answered him truthfully: 'Sir, that view is no longer mine, that is my point already. 1211. I see the splendor in the Brahma world is losing. How can I say today: I am permanent, is it everlasting? ' 1212. One who knows this is the Bhikkhu Bhikkhu of the Buddha. Hey Kaṇha, after attacking the bhikkhu like that, you will go to suffering. 1213. By liberation, he touched the summit of the great Neru Mountain, including the woods that belonged to Pubbavideha, and the men on the ground (Uttarakuru) 1214. One who knows this is the Bhikkhu Bhikkhu of the Buddha. Hey Kaṇha, after attacking the bhikkhu like that, you will go to suffering. 1215. In fact, the flame does not think, 'I am burning the fool.' Only the ignorant are burned after the fire has been burned. 1216. Mara, similarly, after attacking the Tathagata, you will burn yourself, like a fool touching a fire. 1217. After attacking the Tathagata, Ma Vuong created the unlucky. Are you evil, do you think: 'My evil works?' 1218. Death, your evil doing is accumulating long time. Mara, keep away from the Buddha, you do not do the monks. 1219. The bhikkhu in the bhesakalā forest rebuked the Mara. Therefore, that holiday, sad, has disappeared in that place. " The elder Mahāgoggallāna said such words. Paladin of the Elder Mahāmoggallāna . ***** SUMMARY OF THIS GROUP "In the group of six, the Moggallana has a great spirit who is the only senior monk, the verses are sixty-eight." Group of six are terminated . --ooOoo-- 21. GREAT GROUPS 264. 1220. "Indeed, while I was gone, I left home without a home, these bold thoughts, from darkness, pursued me. 1221. The violent sons, the great archers, who have been trained, have a strong bow, can shoot around a thousand arrows to (me), I also do not defect. 1222. Even if more women arriving there, they would never have done it to me, who was able to stand firm in the Dhamma, flinched. 1223. Because of this I personally heard of the path to the nirvana of the Buddha, the relative of the sun;My heart was interested in that. 1224. If you come near me while I am alive, this Death, I will make you will not even see my path. 1225. After giving up all hate, preference, and family involvement, do not show craving anywhere. Away from craving, without craving, he is a monk. 1226. Anything in this place, in the earth and in the air, has reached the form, tied to the world, all impermanent, decayed; Those who have lived so, live, have themselves been perceived. 1227. Beings are bound to rebirth, into what has been seen, heard, touched, and felt. Here, you have to repel your desire, become a person without desire, because here the person who is not smeared (by craving), people have called him a wise level. 1228. Beings have implications for the sixty-two (wrong views) that have been involved in the unnatural things of the human race. And should not be a faction in any place, no more taking the cloak, he is a monk. 1229. There is a possibility, is fixed long term, not cunning, cautious, no craving, wise level has attained the position of calm, waiting time, depending on the coast of Nirvana. 1230. Behold, the descendants of Gotama, take away your conceit, and give up completely the way of conceit. Being seduced by the way of conceit, you have long regrets. 1231. Defiled by the detestation, harmed by conceit, beings fall into hell. Being harmed by conceit, being born in hell, long-suffering melancholy. 1232. Because the bhikkhu is never melancholy, the winner of virtue, having practiced correctly, and enjoying the reputation and peace, one has called him: France. 1233. Therefore, be unconstrained, have the effort, after giving up the dharma, being purified, and after giving up completely the conceit, is the maker of the cessation of (three) Ming, there is silence. 1234. I was burned by the sexuality of the sex, my mind was completely burned. Dear Gotama, for goodness, let's talk about extinguishing. 1235. Because of the wrong range of thoughts, your mind is completely burned. Stay away from the beautiful appearance, is attached to attachment. 1236. See the other is suffering, and not self. Extinguish your great attachment. Do not burn this time again. 1237. You must cultivate the mind most specialized, well-defined static, on the (subject) corpse. For you, there is mindfulness placed in the body, there is much boredom. 1238. Practice the formless, remove the hidden potential of the conceit, then, thanks to the conquest of conceit, you will live, be calm. 1239. It should be said only that words do not make themselves impatient, and do not harm others; That's right, that's a good thing to say. 1240. It should be said that only the softest words, the words are welcome to welcome. To say soft words is not to bring bad evil to others. 1241. True, true is immortal words, that is the law of eternity. Good people have stood firm in the truth, in purpose, and in the Dhamma have spoken (like that). 1242. The Buddha's words are safe, leading to the attainment of Nirvana, leading to the realization of the cessation of suffering; Yes, that is the word. 1243. There is deep insight, intelligence, clear direction and not the path, Sariputta, great wisdom, lecture Dhamma for the monks. 1244. He also preached briefly, also lectured in detail. With the sound of the flute, he spoke up his talents. 1245. While he is preaching it, everyone listens to sweet words, with lovely tones, worth listening to, and attracting. Bhikkhus have the upper mind, happy, listen. 1246. Today, the fifteenth day of the full moon, five hundred bhikkhus, are the hermits who have cut off the bonds and bonds, are not miserable, the reborn again is exhausted, has gather for the purity (of the congregation). 1247. Like Falun Dafa, accompanied by mandarins, travels around the earth with this enclosed sea. 1248. Likewise, the Throne of the three martyrs, there is victory over death, near the Victory Victory, guiding the convoy, the Supreme. 1249. All the sons of the Buddha, there is no tasteless person here. I bowed to the destroyer arrows craving, relatives of the sun. 1250. More than a thousand Bhikkhus who approach the Protector while he is teaching the Dharma away from attachment, Nirvana, where there is no fear from anywhere. 1251. They listen to the Dhamma without being polluted, preached by the Buddha. Indeed, the Enlightened One is celebrated by the congregation of the Bhikkhus. 1252. Lord Buddha, His name is Long Statue, the supreme hermit of the hermits, after becoming as a large cloud, He poured rain on the disciples. 1253. After leaving the day shelter because of his wish to meet the guru, the Great White Buddha, Vangīsa's disciples worshiped his feet. 1254. After overcoming the path and the wrong way of Mara, He walked after breaking the barriers. Look at the Buddha, with the realization of liberation from the bonds, completely independent, after analyzing (Dhamma) into separate parts. 1255. Because He has said there are many ways in which there are ways to cross the flood, and when the Immortal has been spoken, they have seen the Fa stand firm, undisturbed. 1256. The one who created the light, after realizing the Dhamma, saw (nirvana) the transcendence of all existence (of consciousness). After knowing and attaining enlightenment (Dharma), he preached for five. 1257. When the Dharma was so well preached, what distraction was there for you who were perceiving the Dhamma? Therefore, do not neglect, while worshiping, should always study according to the teachings of the Buddha. 1258. The Elder who had been enlightened to succeed the Buddha, who had the keenest effort Koṇḍañña, frequently attained the attainment of the chakras and the inmates. 1259. Which Dharma can be attained by a disciple who has practiced according to the teachings of the Teacher, the Dharma, all of whom are not distracted, have been educated, have attained. 1260. There is great power, there are three Ming, skillful in the mind of others, the Koṇḍañña, the heir of the Buddha, bowed to the feet of the Master. 1261. The Throne, there are three martyrs, who have triumphed over Death, who are on the other side of suffering, sitting on the side of the mountain. 1262. The Moggallāna, having great power, contemplated with the mind, while seeking the liberated mind, no longer had the rebirth of their minds. 1263. The followers of the Gotama Sutra, who have attained all these elements, have gone to the other side of suffering, have been accomplished many manifestations. 1264. Lord Aṅgīrasa, the Great Sage, is like the moon in the sky with no dark clouds, just as the sun has no trace of light. Similarly, He is more glorious than all the earth in name. hope 1265. In the past, passionate poetry, we wandered from village to village, from street to street, and we saw the One who went to the other side of all things. . 1266. That wise man, who went to the other side of suffering, preached the Dhamma to me. After listening to the Dhamma, belief came to us. 1267. After listening to his words, after understanding the (aggregate) aggregates, (twelve), and (eighteen) precepts, I left home, lived without a home. 1268. Indeed, the Tathagata appears for the benefit of the majority, of women and men who practice Dhamma. 1269. Indeed, the Sage has attained Enlightenment for the sake of those, of the monks and nuns who have attained enlightenment. 1270. For the mercy of sentient beings, the four Noble Truths were cleverly preached by the Righteous One, the Buddha, the relative of the sun: 1271. Suffering, the arising of suffering, the transcendence of suffering, and the eight factors lead to the silence of suffering. 1272. These things have been said so, these things have been seen by me in this way. My goal was achieved, the Buddha's teachings were practiced. 1273. Indeed, the good came to me for being close to my Buddha. Of all the classified things, I have approached supreme law. 1274. I have achieved the perfection of the Golden Triangle, the purity of the purse, the three martial arts, I have achieved miracles, the skill of the mind of others. 1275. I asked the guru, the highest level of wisdom, about the monk who died in Aggāḷava, who cut off the doubts in the world of being, known, fame, It has been preserved. 1276. Lord Buddha, he named the 'Nigrodhakappa' to the Brahmin. He, expecting liberation, during his worship, lived, had diligent efforts, a solid understanding of the Dhamma. 1277. Sakya Sakha, we all want to know about the Thich Nhat Van. All of us, our ears are ready for hearing. He is our guru. He is the Supreme. 1278. Please cut off our doubt, tell me this. He has the wisdom of generosity, please tell him (his) was Nirvana. All you say, in the middle of us, like the Sakka God with thousands of eyes in the middle of the gods. 1279. Here any constraint, the paths of ignorance, the groups of ignorance, the places of doubt, reach the Tathagata, they do not exist, because That eye is the highest among human beings. 1280. Because if there is no man to destroy the defilements, like the wind that dissipates the clouds, the whole world will be covered by darkness, even the halo of wisdom. can not glow. 1281. And the wise are the creators of light, therefore, the heroine, I think he is like that. We have come to the level of insight and understanding, please explain the Kappa to us in the congregation. 1282. You have to be attracted to the voice of a charismatic voice, like the swan of a bird, beg you to gently say with full control; All of us are focused on listening. 1283. After urging the level of birth and death to be resigned without leave, I announce to the level that has shed (defilements); because the person who can do the wish is not among the ordinary people, and the one who acts according to the plan is only among the Tathagata. 1284. This full explanation of Him, the one who has righteous wisdom, has been accepted. This last hand was bowed. O you of great wisdom, while He knows, do not confuse. 1285. Dear Brother, You know the noble Dhamma from low to high, while He knows, do not confuse. I long for your voice like someone who is hot in the heat of the year; Please pour rain rain sound. 1286. Did the Kappāyana live? It was a good thing, not a hollow? Did he have Nirvana (without remainder), or is there still a residual? How he was freed, let us hear that. (The Word of the Blessed One) 1287. 'He has cut off craving in this name and form, the craving of lust that has been hidden for so long.He overcomes birth and death. ' The Buddha, the leader of the five, said so. 1288. The Supreme Hermit, after hearing that, I believe in His words. Indeed, what I have asked is not in vain, the Brahmin did not deceive me. 1289. He has said how to act like that was a disciple of the Buddha. He had cut off the sure grip of the deceitful Death God. 1290. Lord Buddha, the Kappiya saw the beginning of clinging. Indeed, the Kappāna passed through the realm of Death, which is difficult to overcome. 1291. Dear Lord, I pay homage to you, the god of the gods, and your son, the descendant, the great hero, the statue, the orthodox lineage of the statue. " The elder Vägīsa spoke such words. Shout of Elder Vaṅgīsa . ***** SUMMARY OF THIS GROUP "In the Seventies, the Vågīsa had the unique talents of the eldest, with no other flavor, seventy-one verses." Big Group is terminated . ***** SUMMARY OF THIS WORK "These are the words of one thousand two hundred and ninety, and the elders are two hundred sixty-four known. The sons of the Buddha, no longer smuggled or, after the roar of the lion, after achieving that safety, has Nirvana, like the fire was extinguished. TERMINATORS ARE TERMINATED. END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.6/9/2018.