Manzilian Wax Charlotte Nc

M 1 Root of All Things

1 Yes I heard. On one occasion, he lived in Ukkattha realized, at the root of the tree the Royal Hall, on Grove Subhaga. There he said to the monks thus: "Monks" - "Venerable sir," replied. Realized it said:

2 "Monks, I introduce to you a treatise on the root of all things, listen and just watch what I say." "Yes, sir," replied.

(common man)

three monks here, niepouczony ordinary man, no self-respecting precious and unfamiliar with their Science and undisciplined in it, who does not respect real people and is unfamiliar their Science and undisciplined in her

4 From the land of no perception of the earth, having the perception of the land of the earth, imagine (being the) ground, imagine (this being) in the ground, imagine (being that) off the ground, represents land under a " my "rozmiłowuje the ground. Why is this so? I say, he did not know it fully.

5 with water is the perception of water, taking water from the water's perception, imagine (being the) water, imagine (this being) in water, imagine (this being) out of the water, imagine the water which is "my" in rozmiłowuje water. Why is this so? I say, he did not know it fully.

6 With Fire is the perception of fire, with flames of fire perception, imagine (being the) fire, imagine (this being) on \u200b\u200bfire, imagine (being the) outside of the fire, which represents fire, "my", rozmiłowuje set on fire. Why is this so? I say, he did not know it fully.

7 The perception of air is air from the air with the perception of the air, imagine (being the) air, imagine (being this), in the air, imagine (being the) outside air, imagine the air being "my", rozmiłowuje in the air. Why is that? I say, he did not know it fully.

8 of beings is the perception of beings, beings with the perception of beings, imagine (this being) creatures, imagine (being of) in creatures, imagine (being the) outside beings, imagine beings that are "mine", in rozmiłowuje beings. Why is that? I say, he did not know it fully.

9 with the gods is the perception of the gods, having the perception of the gods of the gods, imagine (being the) gods, imagine (this being) the gods, imagine (being this), except the gods, the gods who imagines "my" rozmiłowuje the gods. Why is that? I say, he did not know it fully.

10 With the Lord Ras (Pajapati) has the perception of Mr Ras, in view of your perception of the Lord Ras Ras, imagine (being that), Mr. Ras, imagine (this being) in the Lord Ras, imagine (being the) outside Mr Ras, you imagine Ras that is "my", rozmiłowuje Ras in the Lord. Why is that? I say, he did not know it fully.

11 From Brahma Brahma is the perception of having the perception of Brahma Brahma, imagine (being the) Brahma, imagine (this being) in Brahma, imagine (being the) outside of Brahma, Brahma represents which is "my", rozmiłowuje in Brahma. Why is that? I say, he did not know it fully.

12 With Strumienistej Radiation (Abhassara) has the perception Strumienistej Radiation, with the perception Strumienistej Strumienistej Radiation Radiation, imagine (being this) Strumienistą Radiation, imagine (this being) in Strumienistej Radiation, imagine (being the) outside Strumienistą Radiation, imagine Strumienistą radiation which is "my", rozmiłowuje in Strumienistej Radiation. Why is that? I say, he did not know it fully.

13 The Shining Glory (Subhakinha) has the perception Shining Glory, with the perception of the Shining Shining Glory Glory, imagine (being the) shining glory, imagine (being this), in Shining Glory, imagine (being the) outside of shining glory, imagine being the shining glory of "my" , rozmiłowuje in Shining Glory. Why is that? I say, he did not know it fully.

14 With the Great Big Fruit Fruit is the perception of having the perception of the Great Big Fruit Fruit, imagine (being the) Great fruit, imagine (Being this), in the Great Fruit, imagine (being the) outside the Great fruit, fruit which imagines the Great "I" in the Grand rozmiłowuje Fruit. Why is this so? I say, he did not know it fully.

15 The Transcendental Being (Abhibhu) has the perception of the Transcendental Being, having the perception of the Transcendental Being Transcendental Being, imagine (being this) Transcendental Being, imagine (this being) in the Transcendental Being, imagine (being the) outside the Transcendental Being, imagine Transcendental The essence of which is "my", the Transcendental rozmiłowuje Indeed. Why is that? I say, he did not know it fully.

16 From the base of infinite space is the perception of the base of infinite space, with the base of infinite space perception of the base of infinite space, imagine (being the) base of infinite space, imagine (this being) in the base of infinite space, imagine (being the) outside the base of infinite space, represents the base of infinite space which is "my", rozmiłowuje in the base of infinite space. Why is that? I say, he did not know it fully.

17 From the base of infinite awareness is the perception of the base of infinite consciousness, with the base of infinite consciousness the perception of the base of infinite consciousness, imagine (being the) base of infinite consciousness, imagine (this being) in the base of infinite consciousness, imagine (being the) outside the base of infinite consciousness, represents the base of infinite consciousness which is "my", rozmiłowuje in the base of infinite consciousness. Why is this so? I say, he did not know it fully.

18 From the base of nothingness is the perception of the base of nothingness, Having the base of nothingness of nothingness imagines perception of the base (being the) base of nothingness, imagine (being this), the base of nothingness, imagine (being the) outside the base of nothingness, imagine being the base of nothingness, "my", rozmiłowuje in the base of nothingness. Why is this so? I say, he did not know it fully.

19 From the base of neither-perception-nor-non-perception is the perception of the base of neither-perception-nor-non-perception, with the base of neither-perception-nor-non-perception, perception of the base of neither-perception-nor-non-perception imagine (being the) base of neither-perception-nor-non-perception, imagine (this being) in the base of neither-perception-nor-non-perception imagine (being the) outside the base of neither-perception-nor-non-perception represents the base of neither-perception-nor-non-perception as 'my', rozmiłowuje in the base of neither-perception-nor-non-perception. Why is that? I say, he did not know it fully.

20 The perception of visible light is visible, with the visual perception of the visible, imagine (being that) visible, imagine (this being) in the visible, imagine (being the) outside the visible, Visible imagines being "my", rozmiłowuje in the visible spectrum. Why is that? I say, he did not know it fully.

21 The audible perception is audible, with the audible perception of audible, imagine (this being) heard, imagine (this being) in the audible, imagine (being the) outside the audible, audible imagines being "my", rozmiłowuje in audible. Why is that? I say, he did not know it fully.

22 The perception is appreciable appreciably, with the perceived perception of tangible, imagine (being this) appreciably, imagine (being this) appreciably, imagine (being the) outside the tangible, felt imagines being "my", rozmiłowuje appreciably. Why is this so? I say, he did not know it fully.

23 From poznawalnego poznawalnego perception is, with the perception poznawalnego poznawalnego, imagine (being that), cognition, imagine (this being) in cognition, imagine (being the) outside of cognition, which represents cognizable "my", rozmiłowuje in cognition. Why is this so? I say, he did not know it fully.

24 The perception of unity is unity, unity with the unity of perception, imagine (being the) one, imagine (being this), in unity, imagine (being this), except one, and represents the unity of being the "my", rozmiłowuje in unity. Why is this so? I say, he did not know it fully.

25 with diversity is the diversity of perception, given the diversity of perceptions of diversity, imagine (being the) diversity, imagine (being this), the diversity, imagine (this being) beyond diversity, represents the diversity of which is "my", rozmiłowuje in diversity . Why this is so? I say, he did not know it fully.

26 The perception of everything is everything, everything having the perception of all, imagine (being that) everyone imagines (it being) in all, imagine (being that), after all, represents everything which is "my", rozmiłowuje on everything. Why is that? I say, he did not know it fully.

27 From Nibbana Nibbana is perception, perception of having to Nibbana Nibbana, imagine (being that), Nibbana, imagine (this being) in Nibbana, imagine (being the) outside of Nibbana, which is Nibbana imagines "my" rozmiłowuje in Nibbana. Why is this so? I say, he did not know it fully.

(Monk in training)

28 monks, a monk in the (higher) training, whose mind has not yet reached liberation, and who still aspires to the highest security from bondage:

29 From the land has direct knowledge of the ground, with the land direct knowledge of the land, should not imagine (being the) ground, and should not to think (this being) on \u200b\u200bearth, should not to think (this being) off the ground, should not imagine being a land of "my", I say, he should know fully.

1930-1951 with water ... fire ... Air ... gods ... Lord Ras ... Brahma ... those with Strumienistej Radiation ... with those of the Shining Glory ... with those of the Great Fruit ... the Transcendental Being ... infinite space ... infinite consciousness ... nothingness ... neither-perception-nor-non-perception ... Visible ... audible ... appreciable ... poznawalnego ... unity ... ... With all the diversity has direct knowledge of everything, with direct knowledge of everything about everything, should not to think (this being) to all and should not to think (this being) in all things, and should not to think (this being) above all, should not imagine anything being "my", I say, he should know fully.

52 With Nibbana has direct knowledge of Nibbana, the Nibbana having direct knowledge of Nibbana, he should not imagine (being this) Nibbana, and should not to think (this being) in Nibbana, and should not to think (this being) outside of Nibbana, he should not imagine being Nibbana "my", I say, he should know fully.

Arahat - 1

53 monks, a monk, who is running out arahantship mutilated, which lived a holy life, done what was to be done, put down the burden, attained the highest goal, destroyed the bonds of existence and is actually triggered by the final knowledge:

54 land has direct knowledge of the land, the land having direct knowledge of the earth, can not imagine (being the) earth, can not imagine (this being) in the earth can not imagine (being that) off the ground, can not imagine being a land of "my". Why is that? I say that fully met.

1955-1976 with water ... fire ... Air ... creatures ... Lord Ras ... Brahma ... those with Strumienistej Radiation ... with those of the Shining Glory ... with those of the Great Fruit ... the Transcendental Being ... infinite space ... infinite consciousness ... nothingness ... neither-perception-nor-non-perception ... Visible ... audible ... appreciable ... poznawalnego ... unity ... Diversity ... everything ... I say that fully met.

77 Nibbana with direct knowledge of Nibbana, the Nibbana having direct knowledge of Nibbana, can not imagine (being that), Nibbana; not imagine (this being) in Nibbana, can not imagine (being the) outside of Nibbana, can not imagine being Nibbana " my " Why is that? I say that fully met.

Arahat - 2

78 monks, a monk, who is running out arahantship mutilated, who lived a holy life, done what was to be done, put down the burden, attained the highest goal, destroyed the bonds of existence and is actually triggered by the final knowledge:

79 From the land has direct knowledge of the land, the land having direct knowledge of the earth, can not imagine (being the) earth, can not imagine (this being) in the earth can not imagine (being that) off the ground, can not imagine being earth, "mine." Why is that? Due to the non-exhaustion of lust for lust.

80-102 with water ... The Nibbana ... Why is this so? Due to the non-exhaustion of lust for lust.

Arahat -3

103 monks, a monk, who is running out arahantship mutilated, who lived a holy life, done what was to be done, put down the burden, attained the highest goal, destroyed the bonds of existence and is actually triggered by the final knowledge:

104 From the land has direct knowledge of the ground, with the land direct knowledge of the earth, can not imagine (being the) earth, can not imagine (this being) in the earth can not imagine (being that) off the ground, can not imagine being a land of "my". Why is that? Due to the non-exhaustion of hatred by hatred.

105-127 with water ... of Nibbana ... Why is that? Due to the non-exhaustion of hatred by hatred.

Arahat - 4

128 monks, a monk, who is running out arahantship mutilated, who lived a holy life, done what was to be done, put down the burden, attained the highest goal, destroyed the bonds of existence and is actually triggered by the final knowledge:

129 From the land has direct knowledge of the land, the land having direct knowledge of the earth, can not imagine (being the) earth, can not imagine (this being) in the earth can not imagine (being the ) off the ground, can not imagine being a land of "my". Why is this so? Due to the non-delusion by the exhaustion of delusion.

130-152 with water ... The Nibbana ... Why is this so? Due to the non-delusion by the exhaustion of delusion


Tathagata -1

154 monks, the Tathagata Arahat Fully Awake:

From the land has a direct knowledge of the land, the land having direct knowledge of the earth, can not imagine (being the) earth, can not imagine (this being) in the earth can not imagine (being that) off the ground, can not imagine being a land "mine." Why is this so? Say that the Tathagata has fully met until the end.

155-177 From the land of ... The Nibbana. Why is this so? Say that the Tathagata has fully met until the end.

Tathagata -2

178 monks, the Tathagata Arahat Fully Awake:

179 land has direct knowledge of the land, the land having direct knowledge of the earth, can not imagine (being that) the earth, can not imagine (this being) in the earth can not imagine (being that) off the ground, can not imagine being a land of "my". Why is this so? Tathagata knows that the lovers is the root of suffering and of that being the birth and old age and death that whatever is, therefore, say that the exhaustion of desire, loss, suspension, resignation and uwolnienieniem in every way, he discovered the highest total Awakening.

180-202 with water ... fire ... Air ... gods ... Lord Ras ... Brahma ... those with Strumienistej Radiation ... with those of the Shining Glory ... with those of the Great Fruit ... of Transcendental Beings ... infinite space ... infinite consciousness ... nothingness ... neither-perception-nor-non-perception ... Visible ... audible ... appreciable ... poznawalnego ... unity ... Diversity ... everything ... Nibbana has direct knowledge of Nibbana, the Nibbana having direct knowledge of Nibbana, can not imagine (being this) Nibbana; not imagine (this being) in Nibbana, can not imagine (being the) outside of Nibbana, Nibbana can not imagine being "mine." Why is this so? Tathagata knows that the lovers is the root of suffering and of that being the birth and old age and death to anything is, therefore, say that the exhaustion of desire, loss suspension, resignation and uwolnienieniem in every way, he discovered the highest total Awakening.

203 Realized That's what he said. These monks are not enamored of the words the Blessed One.

Rikers Island Visiting Schedule For April 2011

M 2nd All the flaws

1.Tak heard. On one occasion, he lived in Savatthi realized in the Jeta Grove Park Anathapindika. There he said to the monks thus: "Monks," "Venerable sir," replied the monks. Realized it said:

second The monks will present you stop hearing about all the flaws, listen and watch for what you say. "Yes venerable sir. "

Summary

third monks say that the exhaustion of blemishes occur in someone who knows and sees, not in someone who does not know or see. In the one who knows and sees what? Adequate attention and inadequate directing attention. When a person directs attention inappropriately then both niepowstałe flaws arise and the resulting increase in blemishes. When properly directs attention to both niepowstałe blemishes do not arise and the resulting defects are abandoned.

4.Skazy may be abandoned by seeing.
flaws can be abandoned by controlling
flaws may be abandoned by using.
The flaws could be abandoned by withstand.
flaws may be abandoned by avoiding.
flaws may be abandoned by removal,
flaws may be abandoned by keeping in existence.

flaws abandoned by seeing

5.What kind of flaw can be abandoned by seeing? Here, monks, niepouczony average person is not respectful of precious and unfamiliar with their Dhamma undisciplined in it, no self-respecting real people and unfamiliar with their Dhamma undisciplined in it, does not understand what things are worthy of attention and what things are unworthy of attention. And if so, does not it directs attention to the things of this worthy, and it directs attention the things of this disgraceful. At what things unworthy of that he directs his attention? It's things like that when he directs attention to them, niepowstałe taint of sensual desire, and ignorance, there arises in him, or resulting from the taint of sensual desire, ignorance of the existence and grow with him. These are things which are unworthy because it directs attention. And what things are worthy of note that are not, it directs attention? It's things like that when he directs attention to them, niepowstałe taint of sensual desire, existence, ignorance does not arise in him, and the resulting taint of sensual desire, existence, ignorance is abandoned by him. These are things worthy of note that are not, it directs attention. By directing attention to the things of this disgraceful and does not call attention to the things of this worthy, both caused no defects arise as the resulting widening.

6th Here's how foolish he directs attention: "I was in the past?" I have not been in the past? "When I was in the past?" As what, what I've become in the past, I will be in the future? "I'm not going in the future? What will the future? How will the future? As what, then I will be in the future? Or He still doubts about himself at this time, "I am I'm not?" What am I? "How am I? From the creation of the future?" Whither? "

7th When that incorrectly directs attention to one of the six views arises in him: The notion of "I exist for me", created for him as a true and established, or the view "I'm not there for me," arises in him as true and established, or a view "I see me and I", arises in him as a true and established, or the view "I see non-self from self, created in him as true and established, or whether he is still somehow view as: "This is my self what it says and feels and experiences here and there ripening of good and bad actions, but this is my self is permanent, continuous, eternal is not subject to change and survive as long as eternity." This type of view is called a thicket of views, whirlpool views, opinions surge, tower views. None niepouczony average person views imprisoned towers is not free from birth, old age and death from the grief and pain, tears of sorrow and despair, I say that is not free from suffering.

8.Dobrze instructed noble disciple respecting precious and familiar with the Dhamma and disciplined in it, understands what things are worthy of attention and what things are unworthy of attention. And if so, does not it directs attention to the things of this disgraceful and it directs attention to the things of this worthy. On what things do not unworthy he directs his attention? It's things like that when he directs attention to them niepowstałe taint of sensual desire, existence, and ignorance arises in him, or caused the taint of sensual desire, ignorance of the existence and grow with him. These are things which are unworthy because he did not directs his attention. And what things are worthy of attention for which he directs attention? It's things like that when he directs attention to them niepowstałe taint of sensual desire, existence, ignorance does not arise in him, and the resulting taint of sensual desire, existence, ignorance is abandoned by him. These are things worthy of attention for which he directs attention. By directing attention to the things of this disgraceful and directing attention to the things of this worthy, both caused no defect does not arise as they are created to be abandoned.

9th Here's how it directs appropriate attention: "This is suffering, suffering that is created, it is preventing suffering, this is the path leading to the suspension of suffering." When that properly directs the attention of a three fetters are abandoned by him: the view of personality, uncertainty, and attachment to rules and rituals. These are flaws that can be abandoned by seeing.

flaws abandoned by controlling

10th What flaws can be abandoned by the control? Here a monk meditating wisely takes the function of the eye controlled. While the flaws and the fever of defilements may arise in the monk who takes the function of the eye, uncontrolled, there is no defilement or fever in someone who takes the function of the eye controlled. When considering wisely takes the function of ear-controlled ... the function of the nose controlled ... controlled with the function of language ... with the function of the body controlled ... When considering wisely takes the function of the mind-controlled. While the flaws and the fever of defilements may arise in the monk who takes the function of the uncontrolled mind, there is no defilement or fever in someone who takes the function of the mind-controlled. These are flaws that can be abandoned by the control.

flaws abandoned by using

11th What flaws can be abandoned by using? Here a monk meditating wisely uses only the clothes to protect against the cold, to protect against heat, to protect against blood sucking flies, mosquitoes, wind, sun and crawling things, and only cover the shameful parts of the body.

12th Considering the wise use wyżebranego food or for fun or for excitement or to embellish and enhance the attractiveness and only for the maintenance and continuation of the body for the completion of the discomfort and help the holy living (thinking) 'It will remove old feeling without giving new feeling and I live in comfort and impeccably health '.

13th Considering the wise use of rest only for protection against the cold, to protect against heat, to protect against blood sucking flies, mosquitoes, wind, sun and crawling things, and just to enjoy in isolation.

14th Considering the wise use of medications for patients only in order to prevent the creation of distressing feelings, and to minimize discomfort.

15th While the flaws and the fever of defilements may arise in someone who does not use (props) in this way, there are no flaws in those who use (them this way). These are flaws that can be abandoned by using.

flaws abandoned by enduring

16th What flaws can be abandoned by enduring? Here a monk meditating wisely resists cold, heat, hunger, thirst, and contact with flies, mosquitoes, wind, sun and crawling things, he can withstand malicious, unwanted speech and caused bodily feelings as painful, severe, sharp, stabbing, unwanted, stressful and life-threatening. While the flaws and the fever of defilements may arise in someone who does not hold in this way, there are no flaws in those who stand in this way. These are flaws that can be abandoned by the withstand.

flaws abandoned by avoiding

17th What flaws can be abandoned by avoiding? Here a monk meditating wisely avoids a wild elephant, wild horses, wild buffalo, wild dog, a tree trunk, sharp brambles, cliffs, ledges, channel, considering wisely avoids sitting on unsuitable seats, visiting inappropriate sites, meet friends, bad to the wise companions in the holy life did not take this as evidence of bad actions. While the flaws and the fever of defilements may arise in someone who does not shy away in this manner, there are no flaws in someone who is avoided in this way. These are flaws that can be abandoned by avoiding.

abandoned by removing flaws

18. What are the flaws could be abandoned by removal? Here a monk meditating wisely does not tolerate the resulting thoughts of contaminated sensual desire ... bad prefer ... cruelty, abandon it, removes it, it ends, it anihiluje. Do not tolerate it created, the bad, bad things, abandons them, end them, anihiluje them. While the flaws and the fever of defilements may arise in someone who is not removed in this way, there are no flaws in someone who removed them in this way. These are flaws that can be abandoned by using.

flaws abandoned by maintaining the existence of

19th What flaws can be abandoned by developing? Here a monk meditating wisely keeps the existence of a factor of enlightenment - mindfulness, with the support of seclusion, dispassion and suspension, aged poniechaniem. It maintains the existence of the enlightenment factor of energy ... happiness ... peace of concentration ... .. balance with the support of seclusion, dispassion, and cessation, maturing poniechaniem. While the flaws and the fever of defilements may arise in someone who does not hold with the existence in this way, there are no flaws in those who maintain the existence in this way. These are flaws that can be abandoned by the maintenance in existence. Conclusion



20th As soon as you spot a monk, which may be abandoned by seeing, are so deserted, as the only blemish a monk that can be abandoned by their control, are so deserted, as the only blemish a monk, which may be abandoned by using, as will be abandoned as soon as they spot a monk, which may be abandoned by avoiding, as will be abandoned as soon as they spot a monk, which may be abandoned by removal, will be so abandoned, as the only blemish a monk, which may be abandoned by keeping in existence, are so deserted, then he is called a monk who stopped by not loading all the flaws, he destroyed the desire, rejected ties and ended the suffering of the total penetration imaginations.

21. Here's what he said realized. The monks were happy and comforted saying the Blessed One.

Converse Fold Over How Tie

M 3 Heirs in Dhamma

first So I heard. On one occasion, he lived in Savatthi realized in the Jeta Grove Park Anathapindika. There he said to the monks thus: "Monks." Venerable sir, "replied the monks. Realized it said:

second Monks, be my successor in the Dhamma, and not my heirs in material things. Driven by compassion for you, I thought how my students might be my disciples, the Dhamma and not my heirs in the material things? If you will be my successor in material things, and not my heirs in the Dhamma, you will be abandoned: "Students live as a master of his heir in material things and not as his heir in the Dhamma," and I'll be abandoned (the same). If you will be my successor in the Dhamma, not heirs of my material things, not you will be abandoned: "Students live as a master of his heir in material things and not as his heir in the Dhamma," and I will not be abandoned (the same). Thus, monks, be my successor in the Dhamma, do not be my successor in material things. Driven by compassion for you, I thought how my students might be my disciples; the Dhamma and not my heirs in the material things?

third Monks, suppose I had been putting off the rest, he has filled up, I'm done, thinking it quite as much as needed and some of the food wyżebranego remained to be thrown away. Then come the two monks, the hungry and poor and tell them: "The monks have eaten leaving the rest, he has filled the finished thinking quite so much what is needed and some of the food wyżebranego remained to be tipped, if you want to eat, if you do not throw it where it now there is no greenery or water, where there is no life. "Then one of the monks would think:" Realized been eaten leaving the rest, he has filled up, and ended up thinking it quite as much as needed and some of the food wyżebranego remained to be tipped, if you do not eat it, Realized throws now where there is no greenery or water, where there is no life. But it has been said by the Blessed One: "Monks, be my successor in the Dhamma, not in material things, 'and now that food is one of the tangible things, let's assume that instead of eating the meal I'll spend the night wyżebranego and the day hungry and weak? "And instead of eating the meal wyżebranego he will spend the night and day, hungry and weak. Then another monk thinks:" Realized been eaten leaving the rest, he has filled up over thinking quite so much what is needed and some of the remaining food wyżebranego discard; if you do not eat it, throw it now realized where there is no greenery or water, where there is no life. Let's say you eat this meal, and spend wyżebrany night and day and not hungry or weak. "And now, although the monk by eating this meal spent wyżebranego night and day, or hungry or weak, however, the first monk is more respected and praised by me. Why is this so? Since it is a long time it will limit his desires, satisfaction, wear, easy to maintain and intensify energy. Thus, monks, be my successor in the Dhamma is not in material things. Driven by compassion for you, I thought how my students might be my disciples, the Dhamma and not my heirs in the material things?

4th Here's what he said realized. After saying that he rose from the place and went to his quarters. Soon after, as he left the venerable Sariputta said the monks thus: "Friends of the monks." friend "the monks replied. Venerable Sariputta said it:

5th "Friends, how the disciples of a master who lived in isolation can not train alone? And how do the students master who lived in seclusion train alone?" "Indeed, my friend, come from afar to learn from the venerable Sariputty meaning of these words. It would be good if the meaning of these words was explained by the venerable Sariputta. Hearing this from the monks will remember him. "So listen closely and pay attention to what I say." "Yes friend, "the monks replied. Sariputta Ven said this:

6" Friends, how to master's students living in isolation can not train alone? Here are the friends of the students master living in isolation can not train in isolation, do not abandon what the master says, to abandon, and are busy and heedless, the first when it comes to bugs, abstaining from alienation. The older monks are subject to reprimand for three reasons. As students master living in isolation they do not train in isolation, is the first reason for which they are subject to reprimand. Do not abandon what they have to abandon the master says, is the second reason for which they are subject to reprimand. They are busy and heedless, the first when it comes to bugs, abstaining from seclusion, is the third reason that they are subject to reprimand. The monks average ... young monks are subject to reprimand for three reasons. As students master living in isolation they do not train in isolation, is the first reason for which they are subject to reprimand. Do not abandon what they have to abandon the master says, is another reason why they are subject to reprimand. They are busy and heedless, the first when it comes to bugs, abstaining from seclusion, is the third reason that they are subject to reprimand.

7th How will students master who lived in seclusion train alone? Here are the friends of the students master who lived in seclusion train in seclusion, abandoning what the master says, to abandon, and are not busy and careless, are not the first when it comes to mistakes, they still want to retreat. The older monks are three reasons for praise. As students master their own lives in seclusion train in isolation, is the first reason for which they are subject to praise. Abandon what they have to abandon the master says, is another reason why they are subject to praise. They are not busy and careless, are not the first when it comes to mistakes, without abandoning of isolation, is the third reason, they shall praise. The monks average ... young monks are three reasons for praise. As students master their own lives in seclusion train in isolation, is the first reason for which they are subject to praise. Abandon what they have to abandon the master says, is another reason why they are subject to praise. They are not busy and careless, are not the first when it comes to mistakes, they still want to retreat, is the third reason, they shall praise.

8th Friends are, therefore, feel that greed and hatred. The middle road is leading to the abandonment of greed and hatred, giving an insight, which gives knowledge, leading to peace, to direct knowledge, to enlightenment to extinguish.

9th And what is the Middle Way Central? It is this Noble Eightfold Path, namely, right view, right intention, right speech, right action, appropriate to maintain, right effort, right mindfulness and right concentration. This is a middle path that gives gives an insight, which gives knowledge, leading to peace, to direct knowledge, to enlightenment to extinguish.

1910-1923. Friends, here are the wrath of evil and revenge ... disdain and domination ... envy and lust ... deception and deceit and arrogance ... slavery ... imagining and pride ... vanity and negligence. For the removal of these states is a middle path which gives an insight, which gives knowledge, leading to peace, to direct knowledge, to enlightenment to extinguish.

24 Here's what he said venerable Sariputta. The monks were happy and comforted Siariputty venerable words.