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[ Dhamma Talk ]
What I am presenting here is the summary at the beginning which describes the Art of Disengagement, the remainder of the sutta analyzes the items in this summary.
The full translation is available here:
../../sutta/mn/139-aranavibhangasutta.htm
But Please Note: This version of this sutta can be understood as a translation only in the broadest interpretations of the word "translation". It is really a new sutta, based on the original. However, I believe it conveys the intent of the original.
§
The Pali
#139. Ara¼avibhaøga suttaµ
Evaµ me sutaµ:
Ekaµ samayaµ Bhagav¤ S¤vatthiyaµ viharati Jetavane An¤thapi¼Ąikassa ¤r¤me. Tatra kho Bhagav¤ bhikkh¬ ¤mantesi:
Bhikkhavo ti.
Bhadante ti te bhikkh¬ bhagavato paccassosuµ.
Bhagav¤ etad avoca:
Ara¼avibhaøgaµ vo bhikkhave, desiss¤mi. Taµ su¼¤tha s¤dhukaµ manasi karotha. Bh¤siss¤mØti.
Evaµ bhanteti kho te bhikkh¬ bhagavato paccassosuµ.
Bhagav¤ etad avoca:
Na k¤ma-sukham-anuyu¾jeyya hØnaµ gammaµ pothujjanikaµ anariyaµ ananthasa³hitaµ. Na ca attakila-math¤nuyogaµ anuyu¾jeyya dukkhaµ anariyaµ anatthasaµhitaµ.
Ete te ubho ante anupagamma majjhim¤ paĀipad¤ Tath¤gatena abhisambuddh¤ cakkhukara¼Ø ¾¤¼akara¼Ø upasam¤ya abhi¾¾¤ya sambodh¤ya nibb¤n¤ya saµvattati.
Uss¤dana¾ ca ja¾¾¤, apas¤dana¾ ca ja¾¾¤. Uss¤dana¾ ca ¾atv¤ apas¤dana¾ ca ¾atv¤ nevuss¤deyya n¤pas¤deyya dhammameva deseyya.
Sukhavinicchayaµ ja¾¾¤, sukhavinicchayaµ ¾atv¤ ajjhattaµ sukhamanuyu¾jeyya.
Rahov¤daµ na bh¤seyya, sammukh¤ na khؼaµ bha¼e.
Ataram¤no ca bh¤seyya, no taram¤no.
Janapadaniruttiµ n¤bhiniveseyya, sama¾¾aµ n¤ti dh¤veyy¤ti.
Ayamuddeso ara¼avibhaøgassa.
§
Vocabulary:
Ara¼avibhangha: ara¼a: PED: 1. Original meaning: removed from, remote, far; living in solitude, far from the madding crowd; 2. (a+rana): quietude, peace
> ara¼avih¤rin: far from, away; "The P. Commentators expln it as opp. of ra¼a fight, battle,i.e. peacefulness, friendliness...syn of metta. one who lives in seclusion, an anchoret, hermit; hence a harmless, peaceful person
Vibhangha: Analysis, breakdown
Anuyu¾jati: anu (along-up, after) + yu¾jati: (Latin: jungo to unite, put together, junctus, English: junction, Lith. jungin. The Indogermanic root ieug is an enlarged form of ieue "to unite," as in Sk. yanti, yuvati, pp yuta; > yoga. to yoke; to join with, to engage in, to exert oneself, to endeavour. PED: 1. to practice, give oneself up to, attend, pursue; 2. to ask a question, to call to account, to take to task.
Pothujjanika: (fr. puthujjana): belonging to ordinary man, common, ordinary. puthu: palm of hand, breadth, broad, platus, broad Plateau, planta sole of foot, flado pancake, AngloSaxon, flet, ground, English: flat. Salt of the earth.
Attakila-math¤nuyogaµ: atta: self kila-mattha mortification; tiredness, fatigue, exhaustion
Uss¤dana¾ca ja¾¾¤, apas¤dana¾ca ja¾¾¤: uss¤dana > uss¤deti: to dismiss, to raise, cause to rise up on haul up, pile up > ussada: prominence, used in characterisation of the nirayas, as "projecting, prominent hells, 2. protuberance, bump, swelling, 3. rubbing in anointing, ointment, 4. a crowd, 5. qualification, characteristic, mark, attribute +dana: given
apas¤dana: putting down, blame, disparagement, deprecation,
Sukhavinicchayaµ: sukha: pleasant, sweet; vinicchaya: 1. discrimination, distinction, thought, firm opinion; thorough knowledge of; 2. decision; investigation, trial, judgment, 3. court house, hall of judgment; 4. judgment, detailed analysis, deliberation, consideration, ascertainment
Rahov¤da: raho: Remember the name of the Buddha's son: Rahula, the Obstruction: The God that obscures the sun. Secret, hidden, private. V¤da: talk.
Sammukh¤ na khؼaµ bha¼e
sam: own, with; mukha: Mug, face;
KhØna: destroyed, left, gone, without, Horner notes: ...explained at MA. v. 30 as ¤ki¼¼a, confused, troubled, and as kiliĀĀ°a, soiled. It means that one should not say what is detrimental annoying or improper.
Bha¼e: speak, recite, repeat, preach
Ataram¤no ca bh¤seyya, no taram¤no: tarati: (> ter to turn round, move quickly...Old High German dweran: twirl; Latin trua, German quirl, twirling-stick, also Latin torqueo, turba and perhaps German sturen, zerstoren, English storm ?mo: torque) to be in a hurry, to make haste > trauma? drama? tarati 1: to get to the other side. Latin termen, terminus, trans; English: through. So don't be in too big a hurry to finish speaking.
Janapadaniruttim: janapada nirutti:
Janapada: inhabited country, the country (opp. town or market-place), the continent; politically: a province, district, country. (see: Buddhas India: The 16 provinces of Buddhist India)
Jana: Latin: genus. A creature, living being, an individual a creature, person, man. (bahujjana: the many-folk)
So pada being path or footprint you can see the tracker pointing to a path and saying: People live here. 'Man-Path.'
Nirutti: PED: one of the Vedangas (Chalangas), explanation of words, grammatical analysis, etymological interpretation; pronunciation, dialect, way of speaking, expression.
N¤bhiniveseyya: na abhi niveseyya:
Abhinivesa: "settling in", i.e. wishing for, tendency towards, inclination, adherence, liking, loving, being given or inclined to
Sama¾¾¤: (sam: own; a¾¾¤: known) designation, name
Lokasama¾¾¤ a common appellation, a popular expression.
Dh¤veyy¤ Horner: deviate, N/B: override.
§
I HEAR TELL:
Once Upon a Time, Bhagava, Savatthi-town, Anathapindika's Park, Jeta Grove revisiting, said this to the Beggars gathered round:
Beggars! he says.
And "Broke Tooth!" they respond.
I will analyze for you the art of disengagement. Listen up good, pay attention, I will speak!
"Even so, Bhante!"
And what is the Art of Disengagement?
It is not submitting to the ploy of sweet pleasures -- stuff that has been left behind, ordinary, plain, unaristocratic, not connected to attainment.[2]
And it is not being employed in exhosting the self in painful, unaristocratic toil unconnected to attainment.[3]
In working towards neither of these extreme ends, the Art of Disengagement is the walking of that Middle Path awakened to by the Tathagata, made visible, made known, peaceful, conducing to higher knowledge, self-awakening, Nibbana.[4]
The Art of Disengagement, beggars, is knowing what it is to take sides and to be biased either for or against, and it is the non advocacy of either side the, not being biased either for or against, but simply teaching dhamma.
The Art of Disengagement, beggars, is understanding how to judge what is pleasant and knowing how to judge what is pleasant, being occupied solely by inward pleasantness.
It is knowing about what should be spoken of and what should be left unsaid, knowing the appropriate time to speak about private matters and when and when not to confront another with what is upleasant to hear.[5]
It is the art of speaking clearly, without hurry or drama, without either denegrating the local idiom or adhering rigidly only to what is acceptable speach in certain circles.
This, Beggars, is The Art of Disengagement.
[1]The Majjhima Nikaya, III.139: Aranavibhangasutta
[2]See: Dhammatalk: Stumbling Block
[3]Generally considered to be the sort of austerities the Buddha engaged in prior to his englightenment.
[4]The Magga, or Downbound Confounded Rebounding Conjuration, or The Four Truths.
[5]See: Samma Vaca
References:
The Majjhima Nikaya, III.139: Aranavibhangasutta, pp230
PTS: The Middle Length Sayings, III.139: Discourse on the Analysis of the Undefiled , Horner, trans. pp 277
WP: The Middle Length Discourses of the Buddha, 139: The Exposition of Non-Conflict, Bhikkhu Nanamoli and Bhikkhu Bodhi, trans., pp 1080
For the full Pali see: ../../sutta/mn/139-aranavibhangasutta_Pali.htm
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