1 On this occasion Savatthi realized he lived in the Grove Park Jet Anathapindika. There he said to the monks thus: "Monks." "Venerable sir," replied the monks.
two monks, the monk is only here, but here is the second monk, but here is a third monk, but here is the fourth monk. Other doctrines are empty of monks, here's how you should rightly roar lion roar.
3 It is possible that the wanderers of other sects will ask: "But what is the venerable source of comfort and strength, that venerable speak this way?" Wanderers from other sects, who are so they ask be answered in this way: "Friends, we have four things that were declared by the Blessed One who knows and sees arahantship, fully awakened to seeing you allow us to speak thus: 'Only here is a monk, but here is the second monk, only here The third is a monk, but here is the fourth monk. Doctrine others are empty since the monks'. What are the four? "We have full confidence in the Master, we have full confidence in the Dhamma, we have managed to perfect morality, and those who share with us the Dhamma are close to us, regardless of whether laity or monks, are near and dear to us. These four things has declared us realized that knows and sees Arahat, fully awake to see in themselves allow us to speak just as we speak. "
4 It is possible that the wanderers of other sects might say:" My friends, we too have full confidence in the Master, it is our Master , we also have confidence in the Dhamma, this is our Dhamma, we also have managed to perfect morality, it is our morality, and those who share with us the Dhamma are close to us whether laity or monks, are near and dear to us. What is the difference here, my friends, what is the difference between you and us? "- Wanderers of other sects, asking in this way, you should answer: "How, then, my friends, whether the goal is one or many?" - Answering correctly wanderers from other sects should say: "Friends goal is one and not many."
"But friends and the goal is for one who is dominated by lust or desire for free?" - Answering correctly wanderers from other sects should say: "Friends, the goal is to free from desire and not possessed by lust." - "But friends, if the objective is possessed by greed, or for free from greed?" - Answering rightly wanderers from other sects should say: "Friends, the goal is to free from greed and not possessed by greed." "But friends, if the objective is for captive by the illusion or delusion for free?". Answering rightly, the wanderers of other sects should say: "Friends, the goal is to free from delusion and not possessed by delusion." "But friends, if the objective is possessed by a desire, or desire for free?" Answering rightly, the wanderers of other sects should say: "Friends, the goal is to free from desire, not possessed by desire." "But friends, whether the objective is to maintain a captive by or for the maintenance-free? "Answering rightly, the wanderers of other sects should say:" Friends, the purpose is for maintenance-free, not for the maintenance of a captive. "But friends, if the objective is to from access to or for the free access? "Answering correctly wanderers from other sects should say:" Friends, the goal is for the insight, not for that without insight. "But friends, if the goal is for what favors and objects, clues or for one who is not biased and did not object? "Answering rightly, the wanderers of other sects should say:" Friends for this purpose is which is not biased and did not object, not the one who favors and opposes. "But friends, if the objective is for the one who rozmiłowuje the dialectic or the one who does not rozmiłowuje the dialectic?" Answering correctly wanderers from other sects should say: "Friends, the goal is for this who do not rozmiłowuje the dialectic."
5Mnisi, there are two types of views: The view of the existence and the notion of non-existence.
6 Any Brahmin hermit, and who took the view that there is in opposition to view of the non-existence. Any Brahmin hermit who is on the notion that non-existence is in opposition to the idea of \u200b\u200bexistence.
7 All recluses and Brahmins who do not understand as they are, the emergence and disappearance, and the gratification of danger and escape in case of these two views, are possessed by lust, possessed by hatred and possessed by delusion, overwhelmed by the desire possessed by maintaining , no insight, engaged in favoritism and contradiction, the dialectic rozmiłowujący are not freed from birth, old age and death, grief and tears, pain, sorrow and despair, I say that they are not free from suffering.
8 All recluses and brahmins who understand as they are the emergence and disappearance, and gratification and the danger and escape in case of these two views are without lust, without hate, without delusion, without desire, without maintenance, with insight, not involved in favoring and opposing, not rozmiłowujący the dialectic, are liberated from old age and death, grief and tears, pain, sorrow and despair, I say, they are free from suffering.
9 Monks, there are four types of maintenance: maintenance of sensory pleasures, to keep wrong views, rites and rituals of keeping and maintaining a belief in "me."
10 While certain recluses and brahmins announce that preach the full knowledge of all types of maintenance, it does not describe all types of maintenance. Describe the full knowledge of the maintenance of sensual pleasures without describing the maintenance of (erroneous) views, rites and rituals to maintain or keep the faith in "me." Why is that? These good recluses and brahmins do not understand these three cases hold, as they they really are. Consequently, while these good recluses and brahmins announce that preach the full knowledge of all types of maintenance, describe They (only) a complete knowledge about maintaining the sensual pleasures without describing the maintenance of views, rites and rituals to maintain and keep the faith in "me."
11 While certain recluses and brahmins announce that preach the full knowledge of all types of maintenance, they will describe the full knowledge of keeping and maintaining the sensual pleasures of views, without describing the rites and rituals to maintain and keep the faith in "me." Why is this so? These good recluses and brahmins do not understand these two cases hold, as they they really are. Consequently, while those good recluses and brahmins announce that preach the full knowledge of all types of maintenance, they describe (only) a complete knowledge of the continuation of sensual pleasure, and maintenance of views, without the maintenance of the rites and rituals, and maintaining faith in "me."
12 While certain recluses and brahmins announce that preach the full knowledge of all types of maintenance, they will describe the full knowledge of maintaining a sense of pleasure, maintaining views and maintaining the rites and rituals, without describing the maintenance of faith in "me." Why is this so? These good recluses and brahmins do not understand a single case of maintenance. They describe the full understanding of the maintenance of sensory pleasures and maintenance of views and maintenance of the rites and rituals, without describing the maintenance of faith in "me."
13 monks in the Dhamma and Discipline as these, it is obvious that confidence in the Master had not been adequately addressed, it is obvious that confidence in the Dhamma had not been adequately addressed and it is clear that the perfection of morality has not been adequately addressed, and that feelings proximity to those who share the Dhamma not been adequately addressed. Why this is so? This happens when the Dhamma and the Discipline are poorly presented, poorly preached, lead to nowhere, do not produce peace, and are taught by one who is not fully enlightened.
14 monks, while the Tathagata declares that announces the full knowledge of all types of maintenance, he describes the full knowledge of the continuation of sensual pleasures, to keep (erroneous) views about maintaining the rites and rituals, and maintaining faith in "me."
15 monks in the Dhamma and Discipline as this, it is obvious that confidence in the Master is rightly directed that the confidence in the Dhamma is rightly directed that the perfection of morality is rightly directed, and that feeling of closeness to those who share the Dhamma is rightly directed. Why is this so? This happens when the Dhamma and the discipline are well presented, well-advertised, keep out, produce peace and preached by one who is fully enlightened.
16 And now these four kinds of maintenance have a desire for their source, the desire for a reason, are born out of desire and produced by desire. What desire is to its source ...? The desire is for their source of feeling ... is produced by the feeling. What a feeling has for its source ...? Feeling has as its source of contact. Feeling is generated by contact. What contact has for its source ...? Contact is to base its source sześcioraką .... is produced by sześcioraką base. What sześcioraka base has for its source ...? Sześcioraka base has for its source of name-and-matter ... it is generated by name-and-matter. What is the name-and-material is for your source? Name-and-matter is a source for his .. is produced by consciousness. What awareness has to be its source? Awareness has as its source ... is produced by the determination. What's determination to have as its source? Determination to have ignorance as their source, ignorance as its basis, are born of ignorance and are produced by ignorance.
17 monks, but this ignorance is abandoned and true knowledge arises in a monk, is the disappearance of ignorance and knowledge creation does not hold any longer sense pleasure (as the power to) maintain, or (erroneous) views (as the power for) the maintenance, whether the rites and rituals (such as the power to) maintain, or faith in the "I" (as Power to) maintain. When the monk does not maintain, without fear, when there is no fear, personally becomes blank. He understands: "Birth exhausted, the holy life lived, what had to be done was done, never again have this state of existence." Here's what he said realized. The monks were happy and comforted by his words.
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