Araṇavibhaṅgasutta

Majjhima Nikāya 139

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

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Evaṁ me sutaṁ—
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Tatra kho bhagavā bhikkhū āmantesi:
“bhikkhavo”ti.
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
Bhagavā 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:

“araṇavibhaṅgaṁ vo, bhikkhave, desessāmi.
Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
Bhagavā etadavoca:

“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:

“Na kāmasukhamanuyuñjeyya hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, na ca attakilamathānuyogamanuyuñjeyya dukkhaṁ anariyaṁ anatthasaṁhitaṁ.
Ete kho, bhikkhave, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.
Ussādanañca jaññā, apasādanañca jaññā;
ussādanañca ñatvā apasādanañca ñatvā nevussādeyya, na apasādeyya, dhammameva deseyya.
Sukhavinicchayaṁ jaññā;
sukhavinicchayaṁ ñatvā ajjhattaṁ sukhamanuyuñjeyya.
Rahovādaṁ na bhāseyya, sammukhā na khīṇaṁ bhaṇe.
Ataramānova bhāseyya, no taramāno.
Janapadaniruttiṁ nābhiniveseyya, samaññaṁ nātidhāveyyāti—
ayamuddeso araṇavibhaṅgassa.

“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.

‘Na kāmasukhamanuyuñjeyya hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, na ca attakilamathānuyogamanuyuñjeyya dukkhaṁ anariyaṁ anatthasaṁhitan’ti—
iti kho panetaṁ vuttaṁ; Kiñcetaṁ paṭicca vuttaṁ?
Yo kāmapaṭisandhisukhino somanassānuyogo hīno gammo pothujjaniko anariyo anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā.
Yo kāmapaṭisandhisukhino somanassānuyogaṁ ananuyogo hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā.
Yo attakilamathānuyogo dukkho anariyo anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā.
Yo attakilamathānuyogaṁ ananuyogo dukkhaṁ anariyaṁ anatthasaṁhitaṁ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā.
‘Na kāmasukhamanuyuñjeyya hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, na ca attakilamathānuyogaṁ anuyuñjeyya dukkhaṁ anariyaṁ anatthasaṁhitan’ti—
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

‘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.

‘Ete kho ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattatī’ti—
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.
‘Ete kho ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattatī’ti—
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca 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.

‘Ussādanañca jaññā, apasādanañca jaññā;
ussādanañca ñatvā apasādanañca ñatvā nevussādeyya, na apasādeyya, dhammameva deseyyā’ti—
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

‘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?

Kathañca, bhikkhave, ussādanā ca hoti apasādanā ca, no ca dhammadesanā?
‘Ye kāmapaṭisandhisukhino somanassānuyogaṁ anuyuttā hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—
iti vadaṁ ittheke apasādeti.
‘Ye kāmapaṭisandhisukhino somanassānuyogaṁ ananuyuttā hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—
iti vadaṁ ittheke ussādeti.
‘Ye attakilamathānuyogaṁ anuyuttā dukkhaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—
iti vadaṁ ittheke apasādeti.
‘Ye attakilamathānuyogaṁ ananuyuttā dukkhaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—
iti vadaṁ ittheke ussādeti.
‘Yesaṁ kesañci bhavasaṁyojanaṁ appahīnaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—
iti vadaṁ ittheke apasādeti.

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.

‘Yesaṁ kesañci bhavasaṁyojanaṁ pahīnaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—
iti vadaṁ ittheke ussādeti.
Evaṁ kho, bhikkhave, ussādanā ca hoti apasādanā ca, no ca dhammadesanā.

‘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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