Buddha thought

 After the Buddha became sixty-one Arahants in the New World, he sent those Arahants to spread the Dhamma in the world, and on his way to Uruvela, he entered a forest and sat at the foot of a tree.  On that day, thirty princes of the Bhadravargika came with their wives to the forest to enjoy themselves.  A prostitute who was brought in that day by an unmarried prince took their belongings and fled.  The princes saw her wandering in the forest looking for her and went to him and asked, "Sir, have you seen a woman?"  The princes said, 'Princes, why are you looking for a woman?'  ‘Sir, one of our friends brought a prostitute because he has no wife.  O waited for our delay and took the goods and fled.  We walk around looking for her to help our friend. '  The realists at the time said, 'Princes, is it worse to search for oneself than to walk around looking for a woman?'  They said, 'Lord, it is better for us to search for ourselves.'  The realists said, 'Then, princes, sit down and preach the Dhamma.'  They sat down to worship the Lord.  If it is another Dharmadhara, it does not preach this Dhamma against the defilements which are suitable for those who have lustful thoughts and who are far from lust, who are wandering in the forest in such a way.  Even if they are invited to preach, they do not preach, thinking that they are not fit to preach.  He preached the Dhamma to the Tathagatas because they could see the intangible reverence they had for the Tathagatas.

 (Mahawagga Pali)

 Among the clergy, there are those who, despite being ordained, have a passion for lust that respects the lust of the unbridled.  Realists recognize them.  Rupananda Bhikkhuniya is such a person.  She was ordained because her relatives were ordained.  Oh, my elder brother was ordained as Lord Buddha.  His son Prince Rahal was ordained.  My husband was also ordained.  His mother was also ordained.  I went to a bhikkhuni monastery and became a monk, thinking that it was useless for me to stay at home while the people were ordained.  The Buddha did not even go to see the Buddha, who was in a trance, when he heard from the monks that the realists were looking at the Dhamma as 'the image is impermanent, miserable, and infinite'.  Those who go to hear the Dhamma to the realists are impressed and praise the Buddha in many ways.  Rupananda Bhikkhuniya listened to the praises of the Buddha by the monks and nuns and said, ‘These say many of my brother’s virtues.  The Buddha blames the image, but not so many in a single day.  I also went under the guise of bhikkhus so that he would not feel it, and one day I saw him and said to the bhikkhus, 'I will also come to hear the Dhamma today.'

 Not only the bodies of animals but also the minds can see - no one can go to Him without being seen by the transcendent realities.  As soon as Rupananda thought, the real God knew that she was coming to him.  Knowing that it was appropriate to remove her idol and idol from the idol as if he were removing a thorn from a thorn in his side, he created an image of a young lady adorned with an ornament that was a hundred times more beautiful than her idol.  Put.  That image is visible only to the Tathagatas and the Rupananda Bhikkhuni.  Rupananda went to the Tathagatas and worshiped him, and when he saw the rest of the figure near him, he looked down and thought, 'My figure is like a caviar image in front of a swan.'  Her image faded to a large extent.  Her heart was drawn to that image.  O looked at all the organs in that form and thought of their beauty.  The Thagatas saw that the mind of Rupananda Bhikkhuniya was drawn to the created image and changed the image little by little while reciting the Dhamma.  At first, they made a twenty-year-old figure out of a sixteen year old girl.  They then turned it into a remnant of a child, a portrait in the middle, and a remnant with a wavy, wrinkled teeth and a clenched fist.  Seeing that change, her imagination faded.  Then the image became ill.

 Suddenly the figure fell to the ground, moaning loudly and rolling over in a pile of excrement. Rupananda was extremely disappointed with the image. The realists then turned the image into a corpse. Suddenly it swelled and blood began to ooze from its nostrils. The ravens came and ate the corpse. Rupananda the nun looked at everything and said, ‘This woman is rotten right here. Became ill. Died. The impermanence of the self is seen in my body as well as in its filth, disease and death. To her the basement looked like burning houses. Kare looked like a hanging lump. Her mind was industrialized. To help her, the real God:

 ‘Athurang Asuching Puting - Passa Nanda Samussayan,

 Uggaranthan Paggaranthan - Balanang Abhipattithan,

 -

 Recover and Really - Recover and Really

 Dhatuso Punjatho Passa - Ma Lokan Punaragami,

 Bhave Jandang Virajethwa - Upasantho Charisassi. '

 According to that sermon, the nun sent her mind to the fruit of Sovan. Then the realities will lead to the next path, vidarshana,

 “Attinan Nagaran Kathan - Mansalohithalepanan

 Yattha Jara Cha Machchu Cha - Mano Makkho Cha Ohito ”

 He recited the stanza. Upon hearing this, Bhikkhuniya Rupananda came to the rest of the paths in order and killed all the filth and came to the Arahant fruit.

 (Dhammapadatta stories)

 Some of the evildoers are heretics. They have compassion. The real God knows that while they are doing evil. While Angulimala was being murdered, the Thagatas went to him and preached to him because he saw his sincere reverence. Some are business-minded, while others are very helpful. It is evil. As they do good to others, the real God knows their business potential. Vedebhika's story is an example of a calm but angry nature.

 There was a woman named Vadehika in Savath. She had a maid named Kali who was very good at her job. ‘Vedehika is not as cruel as other women. No arrogance. Many people say that Vedehika is very good. After hearing her fame, Kali thinks, ‘Many people say the virtues of Vedehika. One day she slept until noon, wondering if she was so calm because I was doing a good job or because of her quality. What happened to Vedehika who was not happy that day and slept till noon? He asked. "Nothing has happened," Kali said. This sinful slave girl slept until noon, for no reason at all. '

 ‘My wife is not without anger. Kali thought, 'I will not let go of my anger because I am doing a good job. O Tomo thought about asking about it again and then slept until another day the next day. Vedehika asked, "What happened to Thee who slept until this afternoon?" ‘Nothing has happened, ladies,’ said Kali. At that time, Vedehika got angry and scolded Kali.

 On the third day, Kali got up at noon to inquire further about Vedehika's anger. That day, when Vedehika asked Kali why she was sleeping until noon, he said, "Nothing."

 While Kali's head was bleeding, he went to a nearby house and said, 'Look at the doctor who says you are good. Oh Tomo got up at noon and hit me on the head with a stick while I was doing all the housework with one maid alone. ' Vedehika's fame ended there. Realists know the angry nature of people like Vedehika even when they are calm.

 (Kakachupama Sutta)

 The cameramen in the animal kingdom are infertile. Kamaraganusha, Bhavaraganusha, Pratighanusha, Mananusha. There are seven Dhammas which are called Anusaya, Optical, Wichita and Ignorant.

 The camera is born when people encounter a beautiful image that causes the camera to appear, which is not completely destroyed by the power of the supernatural guidance. No matter how beautiful the image of the Arahants and Arahants who captured the camera on the way, the camera did not exist. The primitive person who causes lust should ask himself, 'Why do the atheists and the Arahants not have lust?' When a person encounters Ishtarammana, he has a camera because he had that camera in a subtle way. Anagamis and Arahants do not have it because they do not have such a chamber.

 When Ishtarammana is encountered, the protagonist is said to have a camera in him because the camera rises, but he does not have that camera in such a way that it can be said that the camera has remained in its place. They are said to be inanimate because they are like inanimate defilements that exist in a way that is invisible to others, and in a way that the person who has, does not even feel. They are also called by the same name when they are born. Subsequent defilement is very subtle. They are always present in the animal kingdom. But skill is not hindered by them. They are present at the time of giving to the giver. They are also available to the meditator during meditation. They are also for the one who is meditating and meditating. Sovan also has some allegiance to atheist atheists. They are not only for Arahants.

 For many, the defilements that have plagued it for many years remain unpunished without ever rising. Even those people do not know that they have that defilement in them which has no sign of being considered real. But the realists know them. Those who serve the virtuous, those who serve the Dhamma, those who are wise, are less prone to unholy defilements. Some deceive themselves into believing that we have no greed, no lust, no anger, and that we do not sin. Perhaps the defilement that has not risen for a long time will rise worse than the defilement that often arises. There are many reasons for this.

 Once upon a time, we, the great Bodhisattvas, meditated and subdued the chamber, and the bumblebee was born, and for a long time the chamber was subdued, and the human world was born out of it. The prince, who had been suppressing the chamber for a long time, did not even want to see the women. He does not touch women. If a woman takes him by the hand, the prince will weep. He had to disguise himself as a male for breastfeeding mothers. Even after he reached adulthood, he went to a rest house and lived in meditation. Thus the lust of the prince, who was completely estranged from women, was revived by a young playwright under the direction of the king. He was so strong in the chamber that he was blinded by the chamber and began to kill the men, saying, 'I am the only one who should enjoy this room, I should not allow others to have this taste.' This forced his father to banish him from the country. Details can be found in the Jataka book. This story is given in the Jataka book under the name of Mahapalobhana Jataka.

 Character refers to the two good deeds done by each person in the past. ‘Kathamancha Saththanam Charithan? It has been stated in the Vibhangapali that 'Punjabhisankaro, Apunjabhisankaro, Anenjabhisankaro Parittabhumako va Mahabhumako va Idan Sattanan Charithan'. All living beings have both the merits and demerits of the past. Those who have done meritorious deeds in the past to the point of becoming a king to sit down, sometimes live in a very low state as if they had no merit at all. One such person was Sunitha Sadola, who lived in Rajagaha during the Buddha's lifetime