MAJJHIMA NIKAAYA III
II. 3. 5. Maagandiyasutta.m
III.
4. 9. Ara.navibhangasutta.m.-The Classification of Solitude(139)
I
heard thus. At one time the Blessed One was living in the monastery offered
by Anaathapindika in Jeta’s grove in Saavatthi. 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,.do 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 jhaana. 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 jhaana.....re.....attains to the
third jhaana....re.....attains to the fourth jhaana. 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 Paatiiti, in another Patta.m, in another
Vittha.m, in another Saraava.n, in another Dhaaropan, in another Po.nan,
and Pisiilan 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 Paatiiti,
in another Patta.m, in another Vittha.m, in another Saraava.n, in another
Dhaaropan, in another Po.nan, and Pisiilan 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,.told 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 Subhuuti has fallen to the methd of things without
a refuge.
The Blessed One said thus and those bhikkhus delighted in the words ofthe Blessed One.