Araṇavibhaṅgasutta

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Majjhima Nikāya 139

The Analysis of No Strife · Translation: Bhikkhu Sujato, SuttaCentral

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thusiti whichyaṁ thattaṁ say·saidvuttaṁ, this + thisidametaṁ because ofpaṭicca say·saidvuttaṁ.

That’s what I said, and this is why I said it.

not·hurrying + only‘Ataramānova speak·shouldbhāseyya notno hurrying + quotationtaramāno’ti—
thusiti indeedkho now + thispanetaṁ say·past participlevuttaṁ. why·and + thisKiñcetaṁ dependent onpaṭicca say·past participlevuttaṁ?
thereTatra, monk·vocative pluralbhikkhave, hurrying·genitive singulartaramānassa speaking·genitive singularbhāsato body + tookāyopi tire·present third singularkilamati, the mind toocittampi upon·strike·present third singularupahaññati, voice + toosaropi upon·strike·present third singularupahaññati, throat + tookaṇṭhopi sore·present third singularāturīyati, not·clearavisaṭṭhampi ishoti not·understandable·nominative singular neuteraviññeyyaṁ hurrying·genitive singulartaramānassa speech·nominative singular neuterbhāsitaṁ.
thereTatra, monk·vocative pluralbhikkhave, not·hurrying·genitive singularataramānassa speaking·genitive singularbhāsato body + tookāyopi notna tire·present third singularkilamati, the mind toocittampi notna upon·strike·present third singularupahaññati, voice + toosaropi notna upon·strike·present third singularupahaññati, throat + tookaṇṭhopi notna sore·present third singularāturīyati, also clearvisaṭṭhampi ishoti understandable·nominative singular neuterviññeyyaṁ not·hurrying·genitive singularataramānassa speech·nominative singular neuterbhāsitaṁ.
not·hurrying + only‘Ataramānova speak·shouldbhāseyya, notno hurrying + quotationtaramāno’ti—
thusiti whichyaṁ thattaṁ say·past participlevuttaṁ, this + thisidametaṁ dependent onpaṭicca say·past participlevuttaṁ.

‘Don’t speak hurriedly.’ That’s what I said, but why did I say it? When speaking hurriedly, your body gets tired, your mind gets stressed, your voice gets stressed, your throat gets sore, and your words become unclear and hard to understand. When not speaking hurriedly, your body doesn’t get tired, your mind doesn’t get stressed, your voice doesn’t get stressed, your throat doesn’t get sore, and your words are clear and easy to understand. ‘Don’t speak hurriedly.’ That’s what I said, and this is why I said it.

‘Don’t insist on popular definitions and don’t overstep normal labels.’ That’s what I said, but why did I say it? And how do you insist on popular definitions and overstep normal labels? It’s when among different populations they label the same thing as a ‘cup’, a ‘bowl’, a ‘jar’, a ‘scoop’, a ‘vessel’, a ‘dish’, or a ‘plate’. And however it is known among those various populations, you speak accordingly, obstinately sticking to that and insisting: ‘This is the only truth, anything else is futile.’ That’s how you insist on popular definitions and overstep normal labels. And how do you not insist on popular definitions and overstep normal labels? It’s when among different populations they label the same thing as a ‘cup’, a ‘bowl’, a ‘jar’, a ‘scoop’, a ‘vessel’, a ‘dish’, or a ‘plate’.

thusIti asyathā asyathā itnaṁ in thosetesu in thosetesu in countriesjanapadesu they knowsañjānanti ‘this‘idaṁ indeedkira myme venerablesāyasmanto referring tosandhāya they speak’voharantī’ti sotathā sotathā you speakvoharati not insistingaparāmasaṁ.
thusEvaṁ indeedkho, monksbhikkhave, in popular definitionsjanapadaniruttiyā andca no insistenceanabhiniveso there ishoti, in normal labelssamaññāya andca no oversteppinganatisāro.
‘Popular definitions‘Janapadaniruttiṁ should not insist onnābhiniveseyya normal labelssamaññaṁ should not overstep’—nātidhāveyyā’ti—
thusiti whatyaṁ thattaṁ was saidvuttaṁ, thisidametaṁ because ofpaṭicca saidvuttaṁ.

And however it is known among those various populations, you speak accordingly, thinking: ‘It seems that the venerables are referring to this.’ That’s how you don’t insist on popular definitions and don’t overstep normal labels. ‘Don’t insist on popular definitions and don’t overstep normal labels.’ That’s what I said, and this is why I said it.

Now, mendicants, indulging in the happiness of the pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. It is a principle beset by pain, harm, stress, and fever, and it is the wrong way. That’s why this is a principle beset by strife. Breaking off such indulgence is a principle free of pain, harm, stress, and fever, and it is the right way. That’s why this is a principle free of strife. Indulging in self-mortification is painful, ignoble, and pointless. It is a principle beset by pain, harm, stress, and fever, and it is the wrong way. That’s why this is a principle beset by strife. Breaking off such indulgence is a principle free of pain, harm, stress, and fever, and it is the right way. That’s why this is a principle free of strife. The middle way of practice that was understood by the Realized One gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment. It is a principle free of pain, harm, stress, and fever, and it is the right way.

That’s why this is a principle free of strife. Flattering and rebuking without teaching Dhamma is a principle beset by pain, harm, stress, and fever, and it is the wrong way. That’s why this is a principle beset by strife. Neither flattering nor rebuking, and just teaching Dhamma is a principle free of pain, harm, stress, and fever, and it is the right way. That’s why this is a principle free of strife. Sensual pleasure—a filthy, common, ignoble pleasure—is a principle beset by pain, harm, stress, and fever, and it is the wrong way. That’s why this is a principle beset by strife. The pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening is a principle free of pain, harm, stress, and fever, and it is the right way. That’s why this is a principle free of strife. Saying untrue, false, and pointless things behind someone’s back is a principle beset by pain, harm, stress, and fever, and it is the wrong way.

That’s why this is a principle beset by strife. Saying true and correct, but pointless things behind someone’s back is a principle beset by pain, harm, stress, and fever, and it is the wrong way. That’s why this is a principle beset by strife. Saying true, correct, and beneficial things behind someone’s back is a principle free of pain, harm, stress, and fever, and it is the right way. That’s why this is a principle free of strife. Saying untrue, false, and pointless things in someone’s presence is a principle beset by pain, harm, stress, and fever, and it is the wrong way. That’s why this is a principle beset by strife. Saying true and correct, but pointless things in someone’s presence is a principle beset by pain, harm, stress, and fever, and it is the wrong way. That’s why this is a principle beset by strife. Saying true, correct, and beneficial things in someone’s presence is a principle free of pain, harm, stress, and fever, and it is the right way. That’s why this is a principle free of strife.

thereTatra, monksbhikkhave, which + thisyamidaṁ of one hurryingtaramānassa speakingbhāsitaṁ, with·painsadukkho thiseso principledhammo with·harmsaupaghāto with·stresssaupāyāso beset by feversapariḷāho;
the wrong waymicchāpaṭipadā.
thereforeTasmā thiseso principledhammo beset by strifesaraṇo.
thereTatra, monksbhikkhave, which + thisyamidaṁ not·hurryingataramānassa speakingbhāsitaṁ, not·painadukkho thiseso principledhammo not·harmanupaghāto not·stressanupāyāso free of feverapariḷāho;
the right waysammāpaṭipadā.
thereforeTasmā thiseso principledhammo free of strifearaṇo.
thereTatra, monksbhikkhave, which + thisyvāyaṁ popular·definitionjanapadaniruttiyā andca over·insistenceabhiniveso of common usagesamaññāya andca overridingatisāro, with·painsadukkho thiseso principledhammo with·harmsaupaghāto with·stresssaupāyāso beset by feversapariḷāho;
the wrong waymicchāpaṭipadā.
thereforeTasmā thiseso principledhammo beset by strifesaraṇo.
thereTatra, monksbhikkhave, which + thisyvāyaṁ popular·definitionjanapadaniruttiyā andca not·insistenceanabhiniveso of common usagesamaññāya andca non-overridinganatisāro, not·painadukkho thiseso principledhammo not·harmanupaghāto not·stressanupāyāso free of feverapariḷāho;
the right waysammāpaṭipadā.
thereforeTasmā thiseso principledhammo free of strifearaṇo.

Speaking hurriedly is a principle beset by pain, harm, stress, and fever, and it is the wrong way. That’s why this is a principle beset by strife. Speaking unhurriedly is a principle free of pain, harm, stress, and fever, and it is the right way. That’s why this is a principle free of strife. Insisting on popular definitions and overriding common usage is a principle beset by pain, harm, stress, and fever, and it is the wrong way. That’s why this is a principle beset by strife. Not insisting on popular definitions and not overriding common usage is a principle free of pain, harm, stress, and fever, and it is the right way. That’s why this is a principle free of strife.

therefore hereTasmātiha, o mendicantsbhikkhave, and the principle beset by strife‘saraṇañca principledhammaṁ we shall knowjānissāma, and the principle free of strifearaṇañca principledhammaṁ we shall knowjānissāma;
and the principle beset by strifesaraṇañca principledhammaṁ having knownñatvā and the principle free of strifearaṇañca principledhammaṁ having knownñatvā the way free of strifearaṇapaṭipadaṁ we will practicepaṭipajjissāmā’ti thus indeedevañhi by youvo, o mendicantsbhikkhave, should be trainedsikkhitabbaṁ.
SubhūtiSubhūti andca furthermorepana, o mendicantsbhikkhave, the gentlemankulaputto the way free of strifearaṇapaṭipadaṁ practicespaṭipanno”ti.
thisIdamavoca the Blessed Onebhagavā.
satisfiedAttamanā thosete mendicantsbhikkhū of the Blessed Onebhagavato statementbhāsitaṁ they approvedabhinandunti.
The Analysis of No StrifeAraṇavibhaṅgasuttaṁ finishedniṭṭhitaṁ ninthnavamaṁ.

So you should train like this: ‘We shall know the principles beset by strife and the principles free of strife. Knowing this, we will practice the way free of strife.’ And, mendicants, the gentleman Subhūti practices the way free of strife.” That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

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