139. Aranavibhanga Sutta - English MAJJHIMA NIKAYA III
4. 9. Araõavibhaïgasuttaü
(139) The Classification of Solitude
I heard thus. At one time the Blessed One was living in the monastery offered by
Anathapindika in Jeta's grove in Savatthi. The Blessed One addressed the
bhikkhus from there. `Bhikkhus, I will teach the Classification of solitude
listen carefully and attentively. `. Those bhikkhus agreed and the Blessed One
said thus. `Bhikkhus, do not be yoked
to either the low, vile, useless sensual pleasantness of the ordinary not noble
ones, or to the not noble useless torturing of the self. The Thus Gone One has
realizedthe middle path, which is conducive to wisdom, peace, knowledge,
enlightenment and extinction. Know praise as praise, and blame as blame, doing
neither give the Teaching. Knowing the evaluation of pleasantness, be yoked to
internal pleasantness. Do not tell secrets. Do not express destruction of
desires in the face. Do not express words hastily, speak leisurely. Do not
insist for local expressions and over ride the common usage. This is the short
exposition of the Classification of Solitude.
It was said do not be yoked to either the low, vile, useless sensual
pleasantness of the ordinary not noble ones, or to the not noble useless
torturing of the self. Why was it said so? He that finds pleasantness in
rebirth, yoked to low, vile, useless not noble pleasures, is with,
unpleasantness, troubles, fever, lament and is in the wrong method. He that does
not find pleasantness in rebirth, unyoked from low, vile, useless not noble
pleasures is without, unpleasantness, troubles, fever, lament and is in the
right method. Yoked to the not noble useless torturing of the self, one is with,
unpleasantness, troubles, fever, lament and is in the wrong method. Unyoked from
the not noble useless torturing of the self, one is without, unpleasantness,
troubles, fever, lament and is in the right method. If it was said, óo not yoke
to either the low, vile, useless sensual pleasantness of the ordinary not noble
ones, or to the not noble useless torturing of the self, it was said on account
of this.
It was said, the Thus Gone One has realizedthe middle path, which is conducive
to wisdom, peace, knowledge, enlightenment and extinction. Why was it said so?
It is this same Noble Eightfold path, such as right view, right thoughts, right
speech, right actions, right livelihood, right endeavour, right mindfulness and
right concentration. If it was said, without reaching either extremity the Thus
Gone One has realized the middle path, conducive to wisdom, peace, knowledge,
enlightenment and extinction, it was said on account of this.
It was said, know praise as praise, and blame as blame, doing neither give the
Teaching. Why was it said so? Bhikkhus, how is there praise and blame and not
giving the Teaching?If , "All those that find pleasantness in rebirth, yoked to
low, vile, useless not noble pleasures, are with, unpleasantness, troubles,
fever, lament and are in the wrong method" was said, it brings blame on a
certain one. If, "All those that find pleasantness in rebirth, yoked to low,
vile, useless not noble pleasures, are without, unpleasantness, troubles, fever,
lament and are in the right method. " was said, it brings praise to a certain
one. If, "All those yoked to the not noble useless torturing of the self, are
with, unpleasantness, troubles, fever, lament and are in the wrong method. " was
said, it brings blame on a certain one. If, "All those yoked to the not noble
useless torturing of the self, are without, unpleasantness, troubles, fever,
lament and are in the right method. " was said, it brings praise to a certain
one. If, "All those whose bond `to be' is not destroyed are with unpleasantness,
troubles, fever, lament and are in the wrong method" was said, it brings blame
on a certain one. If, "All those whose bond `not to be' is destroyed are without
unpleasantness, troubles, fever, lament and are in the right method" was said,
it brings praise on a certain one. Bhikkhus, in this manner there is praise and
blame and not giving the Teaching. Bhikkhus, how is the Teaching given without
praise and blame? Bhikkhus, it is not said, "All those that find pleasantness in
rebirth, yoked to low, vile, useless not noble pleasures, are with,
unpleasantness, troubles, fever, lament and are in the wrong method" It is said,
"If yoked, is with, unpleasantness, troubles, fever, lament and are in the wrong
method. " thus the Teaching is given. It is not said, "All those that find
pleasantness in rebirth, yoked to low, vile, useless not noble pleasures, are
without, unpleasantness, troubles, fever, lament and are in the right method" It
is said, "If unyoked, is without, unpleasantness, troubles, fever, lament and
are in the right method. " thus the Teaching is given. It is not said, "All
those yoked to the not noble useless torturing of the self, are with,
unpleasantness, troubles, fever, lament and are in the wrong method. "It is
said, "If yoked, is with, unpleasantness, troubles, fever, lament and are in the
wrong method. " thus the Teaching is given. It is not said, "All those yoked to
the not noble useless torturing of the self, are without, unpleasantness,
troubles, fever, lament and are in the right method. "It is said, "If unyoked,
is without, unpleasantness, troubles, fever, lament and are in the right method.
" thus the Teaching is given. It is not said, "All those whose bond `to be' is
not destroyed are with unpleasantness, troubles, fever, lament and are in the
wrong method" It is said, "When the bond `to be' is not destroyed, `being'*1) is
not destroyed. It is not said, "All those whose bond `to be' is destroyed are
without unpleasantness, troubles, fever, lament and are in the right method" It
is said, "When the bond `to be' isdestroyed, `being'*1) is destroyed. Bhikkhus,
in this manner the Teaching is given without praise and blame.
If it was said, know praise as praise, and blame as blame, doing neither give
the Teaching, it was said on account of this.
It was said, knowing the evaluation of pleasantness, be yoked to internal
pleasantness. Why was it said so? Bhikkhus, these five are the strands of sense
pleasures. What are the five? Agreeable pleasant forms cognizable by eye
consciousness arousing sensual desires and fondness. Agreeable pleasant sounds
cognizable by ear consciousness, ... re ... Agreeable pleasant smells cognizable
by nose consciousness, ... re ... Agreeable pleasant tastes cognizable by tongue
consciousness, ... re ... Agreeable pleasant touches cognizable by body
consciousness,
arousing sensual desires and fondness. Bhikkhus, these are the five strands of
sense pleasures. Bhikkhus, if there arises any pleasantness and pleasure on
account of these five strands of sense pleasures, it is called sense pleasure,
vile pleasure of the not noble ordinary man. Bhikkhus, it should not be
practised, should not be made much, I say it should be feared. Here, the bhikkhu
secluded from sense desires and demerit, with thoughts and thought processes and
with joy and pleasantness born of seclusion attains to the first jhàna.
Overcoming thoughts and thought processes, the mind internally settled and
brought to a single point and with joy and pleasantness born of concentration,
attains to the second jhàna ... . re ... . attains to the third jhàna ... re ...
. attains to the fourth jhàna. To this is said the non sensual pleasure, the
pleasure of seclusion, appeasement and enlightenment. It should be practised,
made much and should not be feared, I say. If it was said, knowing the
evaluation of pleasantness, be yoked to internal pleasantness it was said on
account of this.
It was said, do not tell secrets, do not express destruction of desires in the
face. Why was it said so? There bhikkhus, if you know of some secret, which did
not happen, is not true, not conducive to good, if possible do not tell that
secret. If you know of some secret which happened, is true and is not conducive
to good, train not to tell it. If you know of some secret which happened, is
true and is conducive to good, know the right time to tell it. There, bhikkhus,
if you know of some destruction of desires that did not happen, is not true, not
conducive to good, if possible do not tell that destruction of desires in the
face. If you know of some destruction of desires that happened, is true and is
not conducive to good, train not to tell it. in the face. If you know of some
destruction of desires that happened, is true and is conducive to good, know the
right time to tell it. in the face. If it was said, do not tell secrets, do not
express destruction of desires in the face, it was said on account of this.
It was said, do not express words hastily, speak leisurely. Why was it said so?
Bhikkhus, the one speaking hastily, fatigues the body, disturbs the mind and
voice, the throat gets sore, and the words not well enunciated, are not well
understood. The one speaking leisurely, does not, fatigue the body, disturb the
mind and voice, the throat does not get sore, and the well enunciated words, are
well understood
If it was said do not express words hastily, speak leisurely. it was said on
account of this.
It was said, do not insist for local expressions and do not over ride the
popular usage. Why was it said so? Bhikkhus, how is there insistence for local
expressions and how is the popular usage over ridden? Bhikkhus, in a certain
state the bowl is known as Pàtãti, in another Pattaü, in another Vitthaü, in
another Saràvaõ, in another Dhàropan, in another Poõan, and Pisãlan in yet
another. By whatever name it is known in that and other state, it is taken as
the highest truth and all else is not the truth. This is insisting for local
expressions and over riding the popular usage. Bhikkhus, how is there no
insistence for local expession and no over riding of popular usage? Bhikkhus, in
a certain state the bowl is known as Pàtãti, in another Pattaü, in another
Vitthaü, in another Saràvaõ, in another Dhàropan, in another Poõan, and Pisãlan
in yet another. By whatever name it is known in that and other state, the
venerable one knows, it is the bowl that is known, and thinks nothing more about
it. Thus there is no insistence for local expession and no over riding of
popular usage. If it was said, do not insist for local expressions and do not
over ride the popular usage. it was said on account of this.
Therefore bhikkhus, `He that finds pleasantness in rebirth, yoked to low, vile,
useless not noble pleasures, is with, unpleasantness, troubles, fever, lament
and is in the wrong method', this thing is with a refuge Therefore bhikkhus, `He
that does not find pleasantness in rebirth, unyoked from low, vile, useless not
noble pleasures is without, unpleasantness, troubles, fever, lament and is in
the right method,' this thing is without a refuge. Therefore bhikkhus, Yoked to
the not noble useless torturing of the self, one is with, unpleasantness,
troubles, fever, lament and is in the wrong method,' this thing is with a
refuge. Therefore bhikkhus, `Unyoked from the not noble useless torturing of the
self, one is without, unpleasantness, troubles, fever, lament and is in the
right method,' this thing is without a refuge. Therefore bhikkhus, the Thus Gone
One has realizedthe middle path, which is conducive to wisdom, peace, knowledge,
enlightenment and extinction. it is without, unpleasantness, troubles, fever,
lament and is in the right method. `this thing is without a refuge. Therefore
bhikkhus, praising and blaming and not giving the Teaching. is with,
unpleasantness, troubles, fever, lament and is in the wrong method', this thing
is with a refugeTherefore bhikkhus, without praising and blaming giving the
Teaching. is without unpleasantness, troubles, fever, lament and is in theright
method', this thing is without a refuge. Therefore bhikkhus, sense pleasures,
vile pleasures of the not noble ordinary man is with, unpleasantness, troubles,
fever, lament and is in the wrong method,' this thing is with a refuge.
Therefore bhikkhus, non sensual pleasure, the pleasure of seclusion, appeasement
and enlightenment. is without, unpleasantness, troubles, fever, lament and is in
the right method. `this thing is without a refuge. Bhikkhus, that secret, which
did not happen, is not true, not conducive to good, is with, unpleasantness,
troubles, fever, lament and is in the wrong method', this thing is with a
refuge. Bhikkhus, that secret which happened, is true and is not conducive to
good is with, unpleasantness, troubles, fever, lament and is in the wrong
method', this thing is with a refuge Bhikkhus, that secret which happened, is
true and is conducive to good, is without, unpleasantness, troubles, fever,
lament and is in the right method', this thing is without a refuge There,
bhikkhus, the destruction of desires that did not happen, is not true, not
conducive to good, told in the face. is with, unpleasantness, troubles, fever,
lament and is the wrong method', this thing is with a refuge There, bhikkhus,
the destruction of desires that happened, is true and is not conducive to good,
told in the face. is with, unpleasantness, troubles, fever, lament is the wrong
method', this thing is with a refuge. There, bhikkhus, thedestruction of desires
that happened, is true and is conducive to good, ñold in the face. is without,
unpleasantness, troubles, fever, lament and is the right method', this thing is
without a refuge. There, bhikkhus, insisting for local expressions and over
riding the popular usage. is with, unpleasantness, troubles, fever, lament and
is the wrong method', this thing is with a refuge. There, bhikkhus, not
insisting for local expressions and not over riding the popular usage. is
without, unpleasantness, troubles, fever, lament and is the right method', this
thing is without a refuge.
Therefore, bhikkhus, we should train knowing the things with a refuge and
without a refuge. The clansman Subhåti has fallen to the methd of things without
a refuge.û
The Blessed One said thus and those bhikkhus delighted in the words ofthe
Blessed One.
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