Araṇavibhaṅgasutta

Majjhima Nikāya 139

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

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Kathañca, bhikkhave, nevussādanā hoti na apasādanā, dhammadesanā ca?
‘Ye kāmapaṭisandhisukhino somanassānuyogaṁ anuyuttā hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—
na evamāha.
‘Anuyogo ca kho sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;
micchāpaṭipadā’ti—
iti vadaṁ dhammameva deseti.
‘Ye kāmapaṭisandhisukhino somanassānuyogaṁ ananuyuttā hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—
na evamāha.
‘Ananuyogo ca kho adukkho eso dhammo anupaghāto anupāyāso apariḷāho;
sammāpaṭipadā’ti—
iti vadaṁ dhammameva deseti.
‘Ye attakilamathānuyogaṁ anuyuttā dukkhaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—
na evamāha.
‘Anuyogo ca kho sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;
micchāpaṭipadā’ti—

And how is there neither flattering nor rebuking, and just teaching Dhamma? You don’t say: ‘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.’ Rather, by saying this you just teach Dhamma: ‘The indulgence is a principle beset by pain, harm, stress, and fever, and it is the wrong way.’ You don’t say: ‘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.’ Rather, by saying this you just teach Dhamma: ‘Breaking off the indulgence is a principle free of pain, harm, stress, and fever, and it is the right way.’ You don’t say: ‘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.’ Rather, by saying this you just teach Dhamma: ‘The indulgence is a principle beset by pain, harm, stress, and fever, and it is the wrong way.’

iti vadaṁ dhammameva deseti.
‘Ye attakilamathānuyogaṁ ananuyuttā dukkhaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—
na evamāha.
‘Ananuyogo ca kho adukkho eso dhammo anupaghāto anupāyāso apariḷāho;
sammāpaṭipadā’ti—
iti vadaṁ dhammameva deseti.
‘Yesaṁ kesañci bhavasaṁyojanaṁ appahīnaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—
na evamāha.
‘Bhavasaṁyojane ca kho appahīne bhavopi appahīno hotī’ti—
iti vadaṁ dhammameva deseti.
‘Yesaṁ kesañci bhavasaṁyojanaṁ pahīnaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—
na evamāha.
‘Bhavasaṁyojane ca kho pahīne bhavopi pahīno hotī’ti—
iti vadaṁ dhammameva deseti.
Evaṁ kho, bhikkhave, nevussādanā hoti na apasādanā, dhammadesanā ca.
‘Ussādanañca jaññā, apasādanañca jaññā;

You don’t say: ‘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.’ Rather, by saying this you just teach Dhamma: ‘Breaking off the indulgence is a principle free of pain, harm, stress, and fever, and it is the right way.’ You don’t say: ‘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.’ Rather, by saying this you just teach Dhamma: ‘When the fetter of continued existence is not given up, continued existence is also not given up.’ You don’t say: ‘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.’ Rather, by saying this you just teach Dhamma: ‘When the fetter of continued existence is given up, continued existence is also given up.’ That’s how there is neither flattering nor rebuking, and just teaching Dhamma. ‘Know what it means to flatter and to rebuke.

ussādanañca ñatvā apasādanañca ñatvā nevussādeyya, na apasādeyya, dhammameva deseyyā’ti—
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

Knowing these, avoid them, and just teach Dhamma.’ That’s what I said, and this is why I said it.

‘Sukhavinicchayaṁ jaññā;
sukhavinicchayaṁ ñatvā ajjhattaṁ sukhamanuyuñjeyyā’ti—
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
Pañcime, bhikkhave, kāmaguṇā.
Katame pañca?
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā,
sotaviññeyyā saddā …
ghānaviññeyyā gandhā …
jivhāviññeyyā rasā …
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā—
ime kho, bhikkhave, pañca kāmaguṇā.
Yaṁ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ idaṁ vuccati kāmasukhaṁ mīḷhasukhaṁ puthujjanasukhaṁ anariyasukhaṁ.
‘Na āsevitabbaṁ, na bhāvetabbaṁ, na bahulīkātabbaṁ, bhāyitabbaṁ etassa sukhassā’ti—vadāmi.
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.

‘Know how to evaluate different kinds of pleasure. Knowing this, pursue inner pleasure.’ That’s what I said, but why did I say it? There are these five kinds of sensual stimulation. What five? Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation. The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure—a filthy, common, ignoble pleasure. Such pleasure should not be cultivated or developed, but should be feared, I say. Now, take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.
Pītiyā ca virāgā upekkhako ca viharati …pe… tatiyaṁ jhānaṁ …pe…
catutthaṁ jhānaṁ upasampajja viharati.
Idaṁ vuccati nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhisukhaṁ.
‘Āsevitabbaṁ, bhāvetabbaṁ, bahulīkātabbaṁ, na bhāyitabbaṁ etassa sukhassā’ti—vadāmi.
‘Sukhavinicchayaṁ jaññā;
sukhavinicchayaṁ ñatvā ajjhattaṁ sukhamanuyuñjeyyā’ti—
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption … third absorption … fourth absorption. This is called the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening. Such pleasure should be cultivated and developed, and should not be feared, I say. ‘Know how to evaluate different kinds of pleasure. Knowing this, pursue inner pleasure.’ That’s what I said, and this is why I said it.

‘Rahovādaṁ na bhāseyya, sammukhā na khīṇaṁ bhaṇe’ti—
iti kho panetaṁ vuttaṁ.
Kiñcetaṁ paṭicca vuttaṁ?
Tatra, bhikkhave, yaṁ jaññā rahovādaṁ abhūtaṁ atacchaṁ anatthasaṁhitaṁ sasakkaṁ taṁ rahovādaṁ na bhāseyya.
Yampi jaññā rahovādaṁ bhūtaṁ tacchaṁ anatthasaṁhitaṁ tassapi sikkheyya avacanāya.
Yañca kho jaññā rahovādaṁ bhūtaṁ tacchaṁ atthasaṁhitaṁ tatra kālaññū assa tassa rahovādassa vacanāya.
Tatra, bhikkhave, yaṁ jaññā sammukhā khīṇavādaṁ abhūtaṁ atacchaṁ anatthasaṁhitaṁ sasakkaṁ taṁ sammukhā khīṇavādaṁ na bhāseyya.
Yampi jaññā sammukhā khīṇavādaṁ bhūtaṁ tacchaṁ anatthasaṁhitaṁ tassapi sikkheyya avacanāya.
Yañca kho jaññā sammukhā khīṇavādaṁ bhūtaṁ tacchaṁ atthasaṁhitaṁ tatra kālaññū assa tassa sammukhā khīṇavādassa vacanāya.
‘Rahovādaṁ na bhāseyya, sammukhā na khīṇaṁ bhaṇe’ti—

‘Don’t talk behind people’s backs, and don’t speak sharply in their presence.’ That’s what I said, but why did I say it? When you know that what you say behind someone’s back is untrue, false, and pointless, then to the best of your ability you should not speak. When you know that what you say behind someone’s back is true and correct, but pointless, then you should train yourself not to speak. When you know that what you say behind someone’s back is true, correct, and beneficial, then you should know the right time to speak. When you know that your sharp words in someone’s presence are untrue, false, and pointless, then to the best of your ability you should not speak. When you know that your sharp words in someone’s presence are true and correct, but pointless, then you should train yourself not to speak. When you know that your sharp words in someone’s presence are true, correct, and beneficial, then you should know the right time to speak. ‘Don’t talk behind people’s backs, and don’t speak sharply in their presence.’

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