Source: http://obo.genaud.net/dhamma-vinaya/pts/mn/mn.139.horn.pts.htm
Timestamp: 2019-04-25 16:30:33+00:00

Document:
"I will teach you, monks, the analysis of the undefiled.
Listen carefully to it, pay attention and I will speak."
not connected with the goal.
 one should simply teach dhamma.
one should be intent on inward happiness.
face-to-face (with a man) one should not tell (him) a vexatious thing.
one should not deviate from recognised parlance.
This is the exposition of the analysis of the undefiled.
it is a wrong course.
it is the right course.
but not the teaching of dhamma?
but not the teaching of dhamma.
but the teaching of dhamma?
This, monks, is what is neither approval nor disapproval, but the teaching of dhamma.
agreeable, pleasant, liked, enticing, connected with, sensual pleasure, alluring.
 it is to be feared.
 it is not to be feared.
he should train himself not to speak it.
he should train himst:llf not to speak it.
face-to-face with that (other person).
is not clear or comprehensible.
and what is departure from recognised parlance?
Pāti  ... Patta ... Vittha ... Sarāva ... Dhāropa ... Poṇa ... Pisīla.
and departure from recognised parlance.
and nondeparture from recognised parlance?
and non-departure from recognised parlance.
Therefore this thing is defiled.
fret; it is a right course.
Therefore this thing is undefiled.
fret; it is the right course.
it is a  wrong course.
is (already?) faring along the undefiled course."
 Araṇa might also be translated as peace and saraṇa as disturbance: the peace that comes from absence of the defilements and the disturbance due to their presence. At MA. v. 32 it is said that Araṇa means free from passion or the defilements, kilesa; cf. AA. i. 220, SA. i. 101, nikkilesa. At Vbh. 19 f. the khandha of feeling is twofold, saraṇa and Araṇa. Saraṇ = sa + raṇa, concomitant with war, stain or defilement. See B.H.S.D. under Araṇa and raṇa. At A. i. 24 Subhūti is chief of abiders in non-defilement or peace, referred to at MA. v. 31 f.
 One should not defame, i.e. carry tales to another person.
 khīṇa, explained at MA. v. 30 as ākiṇṇa, confused, troubled, and as kiliṭṭha, soiled. It means that one should not say what is detrimental, annoying or improper.
 That is, as to its ripening and as to the defilements, MA. v. 31.
 That is, thirst, taṇhā, MA. v. 31 which also says that when Subhūti was teachimg dhamma he was not intereated in the differences among individuals but simply laid down, "This is a wrong course, this the right one."
 vibhava here. It should perhaps read bhava as at the end of the next paragraph.
 This and the following six words are all words for bowl."
 As this phrase is of fairly frequent occurrence in M. and I have throughout translated it thus, I leave it thus here. Here however it clearly means: This is the true word, every other word is false.
 MA. v. 32 points out that he was among the Etad Aggas on two counts; and that when he went for alms with Sāriputta, Sāriputta stood at the doors of the houses attaining nirodha (the final meditative stage) while Subhūti attained mettajhāna, the meditation on friendliness. Cf. AA. i. 220, ThagA. i. 20, UdA. 348. See also B.H.S.D. under araṇa where Edgerton very tentatively puts the question of whether araṇa was not originally an adjective with a fem. noun: samāpatti or maitri, Pall mettā.

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