1 Yes I heard. On one occasion, he lived in Savatthi realized in the Jeta Grove Park Anathapindika.
2 With this such a sinister view of the occasion was in Arittha monk, a former killer vultures: "As I understand the Dhamma taught by the Blessed (Although some) things (in themselves) are called disturbing by the Blessed One, they do not constitute an obstacle for this who are not involved in ".
3 Many monks heard it. They went to the monk Aritthy, formerly the killer vultures and asked him: "Is it true, my friend, it seems, that the pernicious idea has appeared in you: 'As I understand the Dhamma taught by the Blessed (although some) things (in themselves ) are called disturbing by the Blessed One, they do not constitute an obstacle for this who are not involved in? "." "Exactly: 'As I understand the Dhamma taught by the Blessed (although some) things (in themselves) are called disturbing by the Blessed One, they do not constitute an obstacle for this who are not involved in'. " Monks wishing to deprive him of corrupting pushed the idea and asked and interviewed him as "Friend Arittha, do not say so, do not represent the Blessed wrong, because it is not just wrong to represent the Blessed One. Realized he did not speak in this way, because in many trials (some) things have been called disturbing, forming a barrier to the one who does not engage in. Realized demonstrated how little satisfaction to provide sensual pleasure, and how many of them suffering, a lot of despair and disappointment. In the example of the skeleton, in the example with a piece of meat, in the example with a torch, in the example of the heat, sleeping in the example, in the example of borrowed goods, in the example of fruit tree, in the example of a slaughterhouse, in the example with the head of the serpent, Realized appeared to offer little satisfaction to sensual pleasure, and how many of them suffering, a lot of despair and disappointment. "However, although pressured and questioned by the monks, a monk Arittha, a former assassin vultures, still stubbornly wrongly conceived in accordance with its dire view, and urged him, saying: "As I understand the Dhamma taught by the Blessed (although some) things (in themselves) are called disturbing by the Blessed One, they do not constitute an obstacle for this who are not involved in ".
4 Since the monks were unable to save him from his pernicious view, they went to the Blessed One, and after the tribute to him, sat to one side. When it did, and told everything that happened and added: "Venerable sir, because we were not able to deprive Aritthy monk, a former killer vultures his disastrous view, we recognize that Zrealizowanemu. "
5 Then realized he spoke to a monk, like "Monk, go tell Arittha monk, ex-killer vultures, that the teacher calls on him." "Yes, sir," replied the monk and the monk went to Aritthy and told him: "The Teacher calls you, my friend Arittha." "Yes, friend," he said and went to the Blessed One, and after the tribute to him, sat to one side. When it did, realized he asked him "Arittha if this is true as it seems, pernicious view that the following appeared in you: 'As I understand the Dhamma taught by the Blessed (although some) things (in themselves) are called disturbing by the Blessed One, they do not constitute an obstacle for this who are not involved in?' "" Exactly venerable sir. "As I understand the Dhamma taught by the Blessed (although some) things (in themselves) are called disturbing by the Blessed One, they do not constitute an obstacle for this who are not involved in '". "roving man, whom I'd ever seen taught Dhamma in this way? Wandering man, some things described as disturbing, because it is an obstacle to one who does not engage in. I have shown how little satisfaction to provide sensual pleasure, and how many of them suffering, a lot of despair and disappointment. In the example of the skeleton, in the example with a piece of meat, in the example with a torch, in the example of the heat, sleeping in the example, in the example of borrowed goods, in the example of fruit tree, in the example of a slaughterhouse, in the example of the snake's head as I have shown little satisfaction to provide sensual pleasure and how many of them suffering, a lot of despair and disappointment. Wandering man, we both mistakenly zareprezentowałeś by their erroneous to capture and you've earned their own destruction, collecting a large scroll, as it will contribute to your long-harm and suffering. "
7 Then realized he said the monks thus:" Monks, do you think that the monk Arittha, a former killer vultures little understood the Dhamma and the Discipline? " - "How could he, sir? Not sir. "When this was said, a former assassin monk Arittha vultures sat silent, dismayed with hanging arms and lowered head, gloomy and without a word. Then, seeing this, realized he said to him: "roving man, you will be described by its pernicious view. Will ask the monks in this matter. "
8 then realized he said the monks thus: "Monks, do you know the Dhamma taught in this way for me, as it Arittha monk, was the killer vultures announce when wrongly representing us in his evil grasp this devising of a ruin and its gathering a large scroll? " "No sir, because while some things (in themselves) are described as disturbing by the Blessed One, they are also seen by him in many trials as an obstacle to one who does not engage in. Realized showed how little satisfaction to provide sensual pleasure, and how many of them suffering, a lot of despair and disappointment. In the example of the skeleton, in the example with a piece of meat, in the example with a torch, in the example of the heat, sleeping in the example, in the example of borrowed goods, in the example of fruit tree, in the example of a slaughterhouse, in the example Realized with the head of the snake appeared to offer little satisfaction to sensual pleasure, and how many of them suffering, a lot of despair and disappointment. "" Well, monks, just because you know the Dhamma taught by me in this way. Because (while some) things (in themselves ) are called by me disturbing (they are also referred to by me as) an obstacle for this who are not involved in the. I have shown how little satisfaction to provide sensual pleasure, and how many of them suffering, a lot of despair and disappointment. In the example of the skeleton, in the example with a piece of meat, in the example with a torch, in the example of the heat, sleeping in the example, in the example of borrowed goods, in the example of fruit tree, in the example of a slaughterhouse, in the example of the serpent's head pointed like a little satisfaction to provide sensual pleasure, and how many of them suffering , a lot of despair and disappointment. But this wandering man, a monk Arittha, a former killer vultures zareprezentowł both misrepresent us, by their wrong grasp of how and earned a large gathering his undoing guilt, as it will contribute to the long-harm and suffering.
nine monks to the pursuit of (objective) sensory pleasures happen without (defilements by subjective) sensual desire, without the perception of sensory pleasures, without thought of sensual pleasures - such a thing is impossible.
hose
10 Tu errant monks sure people learn the Dhamma, both the argument, Song, Exposure of prose, poems, Declamation, sayings, birth history, Miracles, and Answers to Questions (but) after learning the Dhamma not consider these things, they wisdom. Not examining these things with wisdom have no desire to consider them and instead teach the Dhamma in order to humiliate and criticize others. Not a good experience for which it was proclaimed the Dhamma. These things being mistakenly captured by them will be for a long time for their harm and suffering. Why is that? Because of their wrong grasp of the Dhamma. Suppose that a man seeking a snake, wandering in search of a serpent, and he saw a large snake and when it caught in the middle of the body or the tail, the snake turned to him and stung him in the arm or shoulder or another part of body and, therefore, this man met death and pain like this when dying. Why is this so? Because of erroneous capture the snake. So it sure errant men learn the Dhamma, both the argument, Song, Exposure of prose, poems, Declamation, sayings, birth history, Miracles, and Answers to Questions (but) after learning the Dhamma they not consider these things with wisdom. Not examining the wisdom of those things have no desire to consider them and instead teach the Dhamma in order to humiliate and criticize others. Not a good experience for the Dhamma was announced. These things being mistakenly captured by them will be for a long time for their harm and suffering. Why is this so? Because of their wrong grasp of the Dhamma.
11 monks here were born noble sure they learn the Dhamma both the argument, Song, Exposure of prose, poems, Declamation, sayings, birth history, Miracles, and Answers to Questions, after learning that examines these things to understand. Examining these things and understand them willingly consider and do not learn the Dhamma in order to humiliate and criticize others. They experience the purpose for which the Dhamma is announced. These things being properly captured by them for a long time will contribute to their well-being and happiness. Why is this so? Due to their correct grasp of these things. Assume that there is a man seeking a snake, wandering in search of a snake and he sees a large snake and then catch it properly be forked stick, and after making this correctly captures the snake's neck, and though this snake can wrap it around the hand or arm, it does not met him through a death or pain like this in the dying Why is that? This is due to the proper grasping a snake - yes a unsure nobles learn the Dhamma both argument, Song, Exposure prose, poems, Declamation, sayings, birth history, Miracles, and Answers to Questions, after learning that examines these things to understand. Examining these things and understand them willingly consider and do not learn the Dhamma in order to humiliate and criticize others. They experience the purpose for which the Dhamma is announced. These things having been duly captured by them for a long time will contribute to their well-being and happiness. Why is this so? Due to their correct grasp of these things.
12 monks So, when you understand meaning of what I say, so remember the, and when you do not understand the meaning of what I say, then do not ask about me or those monks who are wise.
Raft
13 Monks, I will show you how (teaching), the Dhamma is similar to the raft, being for the purpose of entering the other side, not to capture her (permanently). Listen and watch good at what I say. "" Yes, sir, "replied the monks. Realized it said:" Monks, suppose a man traveling along the way encounters a big area of \u200b\u200bwater, whose near shore was dangerous and arousing fear of a distant shore that is safe and free from fear but there is no ferry or bridge leading to the other side. Then the man thinks to himself: 'There is this huge water area, close to the shore is dangerous and arousing fear as a distant shore is safe and free from fear but there is no ferry or bridge leading to the other side, and so I gathered the grass twigs, branches, and leaves, and linked them together into a raft and with its help, making an effort with hands and feet gotten to the other side '. And then this man has gathered grass, twigs, branches, and leaves and connected them together into a raft and with its help, making an effort with hands and feet would get to the other side and after przeprawieniu to the other side might think, 'This raft has been very helpful to me, thanks to her making an effort with hands and feet reached the other shore if I just went where I want taking a raft with me on my head or on my shoulders? " And now what do you think the monks and by doing so the man was doing what should be done with the raft? "" No sir. " "Doing what, this man would have done what should be done with the raft? Here Monks man after escaping to the other side, you might think so: 'This raft has been very helpful to me, thanks to her making an effort with hands and feet reached the other shore, so I went where I leave it to dry land, or letting it from the mainstream? " The monks by making this man would have done what should be done with the raft. And so I showed you how to (teaching) Dhamma like a raft, being for the purpose of entering the other side, not to capture her.
14 monks, when you know an example of the raft, even ethical things should be abandoned by you, how more so what unethical.
pitches for the views
15 monks, there are six positions for the views. Which six? Here, monks unmoved average person ... 1) He sees the matter thus: 'This is mine, that I am, this is my self'. 2) He sees a feeling ... 3) He sees perception ... 4) He sees determination: 'This is mine, that I am, this is my self' 5) He sees what is seen ... heard ... felt ... discovered, ... encountered ... looking for ... mentally conceived thus: 'This is mine, that I am, this is my self'. 6) He sees this position for the views, namely: 'That's me, a world after death I will be persistent, ever-lasting, eternal, unchanging nature, survive as long as eternity ', and it also treats as' it's mine, that I am, this is my self'.
16 monks, well-instructed noble disciple ... sees the matter as follows: "It's not mine, that I'm not, it is not my self ', sees the feeling ... perception ... determination ... what is seen ... heard ... felt ... discovered, ... encountered ... looking for ... mentally understood this: "It's not mine, that I'm not, it is not my self '.
17 When he sees this, it is not concerned about what is non-existent ".
Anxiety
18 When this was said, a monk he asked the Blessed One: "Venerable sir, can it be a concern for the objectively non-existent?" "Maybe, monk," he realized. "Here, monk, someone (considering that): 'What a pity, I was, what a pity it anymore I do not have." 'Unfortunately, I could have, but unfortunately I did not get it. " And then complains, sad and lament, beating his breast and cries and becomes agitated. Here's how it is anxiety about what does not exist objectively. "
19 "Venerable sir, can not be anxious about what is objectively non-existent?" "It may not be a monk, he said realized. "Here, monk, someone does not think: 'What a pity, I was, what a pity it anymore I do not have." 'Unfortunately, I could have, but unfortunately I did not get it. " And then no complains, do not grieve and lament, beating their breasts, not crying and not become agitated. Here's how to not have anxiety about things that did not exist objectively. "
20 "Venerable sir, what could be anxiety about what subjectively non-existent?" "Maybe, monk replied realized. Here, anyone has a view of 'That's me a world after death I will be persistent, ever-lasting, eternal, unchanging nature, survive as long as eternity. " He hears the Tathagata Tathagata or student teaching the Dhamma in order to remove all the posts for the views, decisions, obsession, stubbornness, and in-depth trends (in terms of views) to reassure all the determination to liberate themselves from all the essence of existence, the extinction of desire, for the decay of lust, for stopping, for extinction. Thoughts like: "So will I be destroyed! Creases! Even I will not! " And then complains, grieves and laments beating his breast and cries and and it is moved. Here's how it can be anxiety about what is subjectively non-existent. "
21 "Venerable sir, can not be anxious about what is subjectively non-existent?" "It might not be" answered realized. "Here is someone's view like: 'That's me to the world, after death I will be persistent, ever-lasting, eternal, unchanging nature, survive as long as eternity." He hears the Tathagata Tathagata or student teaching the Dhamma in order to remove all the posts for the views, decisions, obsession, stubbornness, and in-depth trend (for views) to reassure all the determination to liberate themselves from all the essence of existence, the extinction of desire, for the decay of lust, to suspend, for extinction. He does not think so: "So will I be destroyed! Creases! Even I will not! " And then no complains, do not grieve and lament, beating their breasts and is not moved. Here's how it might not be anxious about what is subjectively non-existent.
22 monks, the property that you can have, and that this property would be durable, lasting forever, forever, separated from the idea of \u200b\u200bchange and which could survive as long as eternity, do you see any such property monks? "" No, sir. " "Well, monks, I also do not see any such property.
23 monks, the doctrine of "self" to capture that does not arouse pity, tears, pain and sadness and despair in someone who relies on it, can you see such a doctrine? "" No sir. " "Well, monks, I also do not see any such doctrine to catch up.
24 monks, as a base view, which one might take as a base, which This view is supported not elicit as grief, tears, pain and sadness and despair in someone who relies on him if you see a such a view? "" No sir. " "Well, monks, I also do not see any such notion as a backrest.
25 monks, the existence of a 'me' would be the 'me' property? "" Yes, sir. " "Or to the existence of the estate would be my 'me?" "Yes, sir." "Monks, when me and the property belonging to me, being established as a truly inseparable, whether that position for the views, namely, 'That's me to the world, after death I will be persistent, ever-lasting, eternal, unchanging nature, survive as long as eternity' would not be clean and clear idea of \u200b\u200bfools? "" Why not, sir? That would be pure and clear idea of \u200b\u200bfools. "
26 "Monks, what do you think that the matter is permanent or impermanent?" "Unstable, sir." "Is what is impermanent painful or pleasant?" "Painful, venerable sir." "Is this what impermanent, painful and nieodseparowane from the idea of \u200b\u200bchange, agrees to see it this way: 'This is mine, this am, it my self?' "" No sir. " "Monks do you think or feel ... perception ... determination ... awareness is permanent or impermanent? "" unstable, sir. " "Is what is impermanent painful or pleasant?" "Painful, venerable sir." "Is this what impermanent, painful and nieodseparowane from the idea of \u200b\u200bchange, agrees to see it this way: 'This is mine, this am, it my self?'" "No sir."
27 "Therefore, all matter, whether it has gone, the future or was currently in themselves or on the outside, coarse or subtle, inferior or superior, far or near, should be viewed with the proper understanding thus: 'It's not mine, that I'm not, it is not my self'. Any feeling ... perception ... determination ... consciousness ... should be viewed with the proper understanding thus: 'It's not mine, that I'm not, it is not my self'.
28 Seeing this, monks, a well-instructed noble disciple becomes indifferent in relation to the matter, it becomes dispassionate towards the feelings ... perception ... determination ... consciousness.
29 Being dispassionate, his desire disappears. The loss of desire (the awareness) is liberated when released, is knowledge: 'the liberated'. He understands this: 'The Birth of exhausted, the holy life lived, what had to be done was done, no more of this state of existence'.
30 monks, the monk is that the barrier is raised, is that its bottom is filled, it is such that their longings are eradicated, it is such that there is no barrier, he is noble, whose banners is abandoned, the burden is complex, which is without ties.
Arahat
31 A monk as a barrier is raised? Here, the monk gave ignorance he snapped at the root of it, made it as palm stump, removed so that it no longer is capable of a future uprising. That monk is such that the barrier is raised.
32 And his down is completed? Here, the monk gave him a wheel generating rebirth renewal of existence, cut off at the root of it ... so that it is no longer capable of future insurrection. Just down the monk is completed.
33 And how his longing are eradicated? Here, the monk gave up the desire, cut off at the root of it ... so that it is no longer capable of future insurrection. Yes u are longing monk eradicated.
34 And like a monk does not have a firewall? Here, the monk gave up five lower fetters, he snapped it at the root ... so they are no longer capable of future insurrection. So the monk has no firewall.
35 And as the monk is noble, whose flag is lowered, the burden is complex and that is without constraints? Here, the monk left the impression, I am ', he snapped it at the root ... so that is no longer capable of future insurrection. That is a noble monk, whose flag is lowered, the burden is complex and that is without constraints.
36 monks, when consciousness Monk is so liberated from the gods Indra and Brahma, Pajapati, when he can find is that they are not aware of the Tathagata had something to assist. Why is that? Tathagata is no longer knowable here and now, I say.
incorrect representation
37 Thus speaking, proclaiming that I was falsely, vain and false and inaccurate zareprezentowany by some hermits and the Brahmins as 'The hermit Gotama is one who deceives describing the annihilation, destruction and non-existence egzystujących creatures'. Just as I do not do, as it does not proclaim, I was wrongly, vainly and falsely and wrongly zareprezentowany by some hermits and the Brahmins as 'The hermit Gotama is one who deceives describing the annihilation, destruction and non-existence egzystujących creatures'.
38 monks, both past and present, that what I am describing the suffering and end the suffering. If you offend others, harassing, turn angry against the Tathagata, the Tathagata due to this concern and did not feel disappointment or sadness in my heart. And if others honor, respect, esteem, worship the Tathagata, the Tathagata does not feel joy or pleasure or emotion in his heart. If you have honor, respect, esteem, worship the Tathagata, for this reason, the Tathagata thinks so: 'They shall take such actions as those to what was previously known. "
39 Thus, monks, if others insult harassing, turn angry against you, because of this concern does not give rise or disappointment or frustration in your hearts. And if others honor, respect, esteem, give you the honor, for that reason does not give rise joy or delight, or emotion in your hearts. If you have honor, respect, esteem, give you part of the reason you think so: 'They shall take such actions as those to what was previously known. "
not your
40 Therefore, monks, whatever is not yours, abandon it when it give up, it will be for a long time for your welfare and happiness. And what is what is not yours? The material form is not yours, abandon it. When it will abandon it for a long time for your welfare and happiness. Feeling is not yours ... Perception is not yours ... determination are not yours ... Consciousness is not yours. Abandon it. When I would abandon it for a long time for your welfare and happiness.
41 Monks, do you think if people nieśliby grass, twigs, branches and leaves in the Jeta Grove, whether you think 'People bring us or burn us if they do what they like?' "" No sir. Why not? Since sir I am neither that nor do we what should be our selves. "So too, monks, whatever is not yours, abandon it, when it will abandon it for a long time for your welfare and happiness. And what is what is not yours ? The material form is not yours, abandon it. When it will abandon it for a long time for your welfare and happiness. Feeling is not yours ... Perception is not yours ... determination are not yours ... Consciousness is not yours. Abandon it. When I would abandon it for a long time for your welfare and happiness ".
In this Dhamma
42 monks, Dhamma so well proclaimed by me is clear, open, clear and free from weaknesses. Dhamma well-proclaimed by me, a clear , obvious, and free from the shortcomings of the wheel there is no description for those who are running out of arahatami mutilated survivors of the holy life, done what had to be done, put down their burden and have achieved the true goal, destroyed the fetters of existence and are liberated by the final knowledge.
43 monks, Dhamma so well proclaimed by me is clear, open, clear and free from shortcomings. The Dhamma well-proclaimed by me, a clear, obvious, and free from shortcomings, those monks who have abandoned the five lower fetters, they all appear spontaneously (in the pure lands) and reach there already extinguished without returning to this world.
44 monks, Dhamma so well proclaimed by me is clear, open, clear and free from shortcomings. The Dhamma well-proclaimed by me, a clear, obvious, and free from shortcomings, those monks who have abandoned three lower fetters by the reduction of lust, hatred and delusion, they are all time-recurring, will return again to this world to end the suffering.
45 monks, Dhamma so well proclaimed by me is clear, open, clear and free from shortcomings. The Dhamma well-proclaimed by me, a clear, obvious, and free from shortcomings, those monks who have abandoned three lower fetters, they are all incorporated in the stream, no longer condemned to the lower worlds, firmly directed towards the full enlightenment.
46 monks, Dhamma so well proclaimed by me is clear, open, clear and free from shortcomings. The Dhamma well-proclaimed by me, a clear, obvious, and free from shortcomings, those monks who are 'mature in Dhamma' and 'mature in the faith', are guided towards full enlightenment.
47 monks, Dhamma so well proclaimed by me is clear, open, clear and free from shortcomings. The Dhamma well-proclaimed by me, a clear, obvious, and free from deficiencies, and those who just believe in me, love me, May the sky as their destination. "
1948's realized what he said. The monks were comforted and happy words of the Blessed.
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