Araṇavibhaṅgasutta

Majjhima Nikāya 139

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

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thusEvaṁ by meme heard—sutaṁ—
oneekaṁ timesamayaṁ the Blessed Onebhagavā at Sāvatthīsāvatthiyaṁ was stayingviharati in Jeta's Grovejetavane of Anāthapiṇḍikaanāthapiṇḍikassa monastery.ārāme.
thereTatra indeedkho the Blessed Onebhagavā the mendicantsbhikkhū addressed:āmantesi:
"Mendicants!"“bhikkhavo”ti.
"Venerable sir,"“Bhadante”ti theyte the mendicantsbhikkhū to the Blessed Onebhagavato replied.paccassosuṁ.
The Blessed OneBhagavā said this:etadavoca:

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

the analysis of no strife“araṇavibhaṅgaṁ to youvo, mendicantsbhikkhave, I shall teachdesessāmi.
thatTaṁ listensuṇātha, wellsādhukaṁ mindmanasi applykarotha, I will speakbhāsissāmī”ti.
yes“Evaṁ, sirbhante”ti indeedkho thosete mendicantsbhikkhū to the Blessed Onebhagavato repliedpaccassosuṁ.
the BuddhaBhagavā said thisetadavoca:

“Mendicants, I shall teach you the analysis of no strife. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this:

not“Na sensual pleasure·pleasure·pursuekāmasukhamanuyuñjeyya lowhīnaṁ crudegammaṁ ordinarypothujjanikaṁ ignobleanariyaṁ pointlessanatthasaṁhitaṁ, notna andca should indulge in self-mortificationattakilamathānuyogamanuyuñjeyya painfuldukkhaṁ ignobleanariyaṁ pointlessanatthasaṁhitaṁ.
theseEte indeedkho, monksbhikkhave, bothubho extremesante not·approachinganupagamma middlemajjhimā practicepaṭipadā by the Realized Onetathāgatena understoodabhisambuddhā, giving visioncakkhukaraṇī giving knowledgeñāṇakaraṇī for peaceupasamāya for direct knowledgeabhiññāya for awakeningsambodhāya for extinguishmentnibbānāya leadssaṁvattati.
flattery + and·andUssādanañca should knowjaññā, rebuke andapasādanañca should knowjaññā;
flattery andussādanañca having knownñatvā rebuke andapasādanañca having knownñatvā should not flatternevussādeyya, notna should rebukeapasādeyya, dhamma + just·justdhammameva should teachdeseyya.
evaluation of pleasureSukhavinicchayaṁ should knowjaññā;
evaluation of pleasuresukhavinicchayaṁ having knownñatvā inwardlyajjhattaṁ should pursue pleasuresukhamanuyuñjeyya.
talk behind people's backsRahovādaṁ notna should speakbhāseyya, in their presencesammukhā notna sharplykhīṇaṁ should speakbhaṇe.
not hurrying·justAtaramānova should speakbhāseyya, notno hurriedlytaramāno.
popular definitionsJanapadaniruttiṁ should not insist onnābhiniveseyya, normal labelssamaññaṁ should not overstepnātidhāveyyāti—
this summary recitalayamuddeso of the analysis of no strifearaṇavibhaṅgassa.

“Don’t indulge in sensual pleasure, which is low, crude, ordinary, ignoble, and pointless. And don’t indulge in self-mortification, which is painful, ignoble, and pointless. Avoiding these two extremes, the Realized One understood the middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment. Know what it means to flatter and to rebuke. Knowing these, avoid them, and just teach Dhamma. Know how to evaluate different kinds of pleasure. Knowing this, pursue inner pleasure. Don’t talk behind people’s backs, and don’t speak sharply in their presence. Don’t speak hurriedly. Don’t insist on popular definitions and don’t overstep normal labels. This is the summary recital for the analysis of no strife.

not‘Na should indulge in sensual pleasurekāmasukhamanuyuñjeyya lowhīnaṁ crudegammaṁ ordinarypothujjanikaṁ ignobleanariyaṁ pointlessanatthasaṁhitaṁ, notna andca should indulge in self-mortificationattakilamathānuyogamanuyuñjeyya painfuldukkhaṁ ignobleanariyaṁ pointlessanatthasaṁhitan’ti—
thusiti indeedkho but thispanetaṁ saidvuttaṁ; but why was thisKiñcetaṁ with reference topaṭicca saidvuttaṁ?
whichYo of happiness of pleasure linked to sensualitykāmapaṭisandhisukhino indulgence in mental joysomanassānuyogo lowhīno crudegammo ordinarypothujjaniko ignobleanariyo pointlessanatthasaṁhito, with painsadukkho thiseso principledhammo with harmsaupaghāto with stresssaupāyāso with feversapariḷāho; wrong waymicchāpaṭipadā.
whichYo of happiness of pleasure linked to sensualitykāmapaṭisandhisukhino indulgence in mental joysomanassānuyogaṁ not indulgingananuyogo lowhīnaṁ crudegammaṁ ordinarypothujjanikaṁ ignobleanariyaṁ pointlessanatthasaṁhitaṁ, without painadukkho thiseso principledhammo without harmanupaghāto without stressanupāyāso without feverapariḷāho; right waysammāpaṭipadā.
whichYo indulgence in self-mortificationattakilamathānuyogo painfuldukkho ignobleanariyo pointlessanatthasaṁhito, with painsadukkho thiseso principledhammo with harmsaupaghāto with stresssaupāyāso with feversapariḷāho; wrong waymicchāpaṭipadā.
whichYo indulgence in self-mortificationattakilamathānuyogaṁ not indulgingananuyogo painfuldukkhaṁ ignobleanariyaṁ pointlessanatthasaṁhitaṁ, without painadukkho thiseso principledhammo without harmanupaghāto without stressanupāyāso without feverapariḷāho; right waysammāpaṭipadā.
not‘Na should indulge in sensual pleasurekāmasukhamanuyuñjeyya lowhīnaṁ crudegammaṁ ordinarypothujjanikaṁ ignobleanariyaṁ pointlessanatthasaṁhitaṁ, notna andca indulgence in self-mortificationattakilamathānuyogaṁ should indulgeanuyuñjeyya painfuldukkhaṁ ignobleanariyaṁ pointlessanatthasaṁhitan’ti—
thusiti whichyaṁ thattaṁ saidvuttaṁ this isidametaṁ with reference topaṭicca saidvuttaṁ.

‘Don’t indulge in sensual pleasure, which is low, crude, ordinary, ignoble, and pointless. And don’t indulge in self-mortification, which is painful, ignoble, and pointless.’ That’s what I said, but why did I say it? 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. Breaking off such indulgence is a principle free of pain, harm, stress, and fever, and it is the right way. 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. Breaking off such indulgence is a principle free of pain, harm, stress, and fever, and it is the right way. ‘Don’t indulge in sensual pleasure, which is low, crude, ordinary, ignoble, and pointless. And don’t indulge in self-mortification, which is painful, ignoble, and pointless.’ That’s what I said, and this is why I said it.

these‘Ete indeedkho bothubho extremesante not·near·goanupagamma middlemajjhimā path of practicepaṭipadā thus·gonetathāgatena fully·together·awakenedabhisambuddhā, eye·makingcakkhukaraṇī knowledge·makingñāṇakaraṇī to peaceupasamāya higher·knowledgeabhiññāya together·awakeningsambodhāya to extinguishmentnibbānāya together·turnsaṁvattatī’ti—
thusiti indeedkho but·thispanetaṁ saidvuttaṁ. what + thisKiñcetaṁ grounded onpaṭicca said?vuttaṁ?
this veryAyameva nobleariyo eight·limbedaṭṭhaṅgiko path,maggo, that isseyyathidaṁ—
right·viewsammādiṭṭhi, right·purposesammāsaṅkappo, right·speechsammāvācā, right·actionsammākammanto, right·livelihoodsammāājīvo, right·effortsammāvāyāmo, right·mindfulnesssammāsati, right·immersionsammāsamādhi.
these‘Ete indeedkho bothubho extremesante not·near·goanupagamma middlemajjhimā path of practicepaṭipadā thus·gonetathāgatena fully·together·awakenedabhisambuddhā, eye·makingcakkhukaraṇī knowledge·makingñāṇakaraṇī to peaceupasamāya higher·knowledgeabhiññāya together·awakeningsambodhāya to extinguishmentnibbānāya together·turnsaṁvattatī’ti—
thusiti thatyaṁ thattaṁ said,vuttaṁ, this + thisidametaṁ grounded onpaṭicca said.vuttaṁ.

‘Avoiding these two extremes, the Realized One understood the middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.’ That’s what I said, but why did I say it? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. ‘Avoiding these two extremes, the Realized One understood the middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.’ That’s what I said, and this is why I said it.

and flattery‘Ussādanañca one should knowjaññā, and rebukeapasādanañca one should knowjaññā;
and flatteryussādanañca having knownñatvā and rebukeapasādanañca having knownñatvā one should not flatternevussādeyya, notna one should rebukeapasādeyya, just dhammadhammameva one should teachdeseyyā’ti—
thusiti indeedkho this, nowpanetaṁ was saidvuttaṁ. why what + thisKiñcetaṁ with reference topaṭicca was saidvuttaṁ?

‘Know what it means to flatter and to rebuke. Knowing these, avoid them, and just teach Dhamma.’ That’s what I said, but why did I say it?

and howKathañca, monksbhikkhave, up·pleasingussādanā andca there ishoti down·pleasingapasādanā andca, notno andca Dhamma·teachingdhammadesanā?
those who‘Ye sensuality·linking·happinesskāmapaṭisandhisukhino happiness·indulgencesomanassānuyogaṁ along·yokedanuyuttā lowhīnaṁ crudegammaṁ ordinarypothujjanikaṁ ignobleanariyaṁ not benefit·connectedanatthasaṁhitaṁ, allsabbe thosete with·painsadukkhā with·harmsaupaghātā with·stresssaupāyāsā with·feversapariḷāhā wrong·practiced + quotation markermicchāpaṭipannā’ti—
thusiti speakingvadaṁ here·someittheke rebukesapasādeti.
those who‘Ye sensuality·linking·happinesskāmapaṭisandhisukhino happiness·indulgencesomanassānuyogaṁ not·along·yokedananuyuttā lowhīnaṁ crudegammaṁ ordinarypothujjanikaṁ ignobleanariyaṁ not benefit·connectedanatthasaṁhitaṁ, allsabbe thosete not·painadukkhā not·harmanupaghātā not·stressanupāyāsā not·feverapariḷāhā right·practiced + quotation markersammāpaṭipannā’ti—
thusiti speakingvadaṁ here·someittheke flattersussādeti.
those who‘Ye indulgence in self-mortificationattakilamathānuyogaṁ along·yokedanuyuttā painfuldukkhaṁ ignobleanariyaṁ not benefit·connectedanatthasaṁhitaṁ, allsabbe thosete with·painsadukkhā with·harmsaupaghātā with·stresssaupāyāsā with·feversapariḷāhā wrong·practiced + quotation markermicchāpaṭipannā’ti—
thusiti speakingvadaṁ here·someittheke rebukesapasādeti.
those who‘Ye indulgence in self-mortificationattakilamathānuyogaṁ not·along·yokedananuyuttā painfuldukkhaṁ ignobleanariyaṁ not benefit·connectedanatthasaṁhitaṁ, allsabbe thosete not·painadukkhā not·harmanupaghātā not·stressanupāyāsā not·feverapariḷāhā right·practiced + quotation markersammāpaṭipannā’ti—
thusiti speakingvadaṁ here·someittheke flattersussādeti.
of those‘Yesaṁ of anykesañci existence·fetterbhavasaṁyojanaṁ not·given upappahīnaṁ, allsabbe thosete with·painsadukkhā with·harmsaupaghātā with·stresssaupāyāsā with·feversapariḷāhā wrong·practiced + quotation markermicchāpaṭipannā’ti—
thusiti speakingvadaṁ here·someittheke rebukesapasādeti.

And how is there flattering and rebuking without teaching Dhamma? ‘All those who indulge in the happiness of the pleasure linked to sensuality—low, crude, ordinary, ignoble, and pointless—are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’ In speaking like this, one rebukes some here. ‘All those who have broken off indulging in the happiness of the pleasure linked to sensuality are free of pain, harm, stress, and fever, and they are practicing the right way.’ In speaking like this, one flatters some here. ‘All those who indulge in self-mortification—painful, ignoble, and pointless—are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’ In speaking like this, one rebukes some here. ‘All those who have broken off indulging in self-mortification are free of pain, harm, stress, and fever, and they are practicing the right way.’ In speaking like this, one flatters some here. ‘All those who have not given up the fetter of continued existence are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’ In speaking like this, one rebukes some here.

of those‘Yesaṁ of anykesañci existence·fetterbhavasaṁyojanaṁ given uppahīnaṁ, allsabbe theyte not·painadukkhā not·harmanupaghātā not·stressanupāyāsā not·feverapariḷāhā right·practicing·quotation markersammāpaṭipannā’ti—
thusiti speakingvadaṁ some hereittheke flattersussādeti.
thusEvaṁ indeedkho, monksbhikkhave, flatteringussādanā andca there ishoti rebukingapasādanā andca, notno butca Dhamma·teachingdhammadesanā.

‘All those who have given up the fetter of continued existence are free of pain, harm, stress, and fever, and they are practicing the right way.’ In speaking like this, one flatters some here. That’s how there is flattering and rebuking without teaching Dhamma.

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