Araṇavibhaṅgasutta

Majjhima Nikāya 139

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

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and howKathañca, monksbhikkhave, neither flatteringnevussādanā there ishoti notna rebukingapasādanā, teaching of dhammadhammadesanā and?ca?
those who‘Ye with happiness of sensual reconnectionkāmapaṭisandhisukhino pursuit of joysomanassānuyogaṁ indulgedanuyuttā lowhīnaṁ crudegammaṁ ordinarypothujjanikaṁ ignobleanariyaṁ pointlessanatthasaṁhitaṁ, allsabbe theyte beset by painsadukkhā beset by harmsaupaghātā beset by stresssaupāyāsā beset by feversapariḷāhā practicing the wrong waymicchāpaṭipannā’ti—
notna does he sayevamāha.
the indulgence‘Anuyogo andca indeedkho beset by painsadukkho thiseso principledhammo beset by harmsaupaghāto beset by stresssaupāyāso beset by feversapariḷāho;
wrong waymicchāpaṭipadā’ti—
thusiti sayingvadaṁ dhamma onlydhammameva teachesdeseti.
those who‘Ye with happiness of sensual reconnectionkāmapaṭisandhisukhino pursuit of joysomanassānuyogaṁ not indulgedananuyuttā lowhīnaṁ crudegammaṁ ordinarypothujjanikaṁ ignobleanariyaṁ pointlessanatthasaṁhitaṁ, allsabbe theyte free of painadukkhā free of harmanupaghātā free of stressanupāyāsā free of feverapariḷāhā practicing the right waysammāpaṭipannā’ti—
notna does he sayevamāha.
breaking off the indulgence‘Ananuyogo andca indeedkho free of painadukkho thiseso principledhammo free of harmanupaghāto free of stressanupāyāso free of feverapariḷāho;
right waysammāpaṭipadā’ti—
thusiti sayingvadaṁ dhamma onlydhammameva teachesdeseti.
those who‘Ye pursuit of self-mortificationattakilamathānuyogaṁ indulgedanuyuttā painfuldukkhaṁ ignobleanariyaṁ pointlessanatthasaṁhitaṁ, allsabbe theyte beset by painsadukkhā beset by harmsaupaghātā beset by stresssaupāyāsā beset by feversapariḷāhā practicing the wrong waymicchāpaṭipannā’ti—
notna does he sayevamāha.
the indulgence‘Anuyogo andca indeedkho beset by painsadukkho thiseso principledhammo beset by harmsaupaghāto beset by stresssaupāyāso beset by feversapariḷāho;
wrong waymicchāpaṭipadā’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.’

thusiti sayingvadaṁ dhamma onlydhammameva teachesdeseti.
those who‘Ye indulgence in self-mortificationattakilamathānuyogaṁ not devoted toananuyuttā painfuldukkhaṁ ignobleanariyaṁ connected with harmanatthasaṁhitaṁ, allsabbe theyte without painadukkhā without harmanupaghātā without stressanupāyāsā without feverapariḷāhā practicing the right waysammāpaṭipannā’ti—
notna speaks thusevamāha.
the non-indulgence‘Ananuyogo andca indeedkho without painadukkho thiseso dhammadhammo without harmanupaghāto without stressanupāyāso without feverapariḷāho;
the right waysammāpaṭipadā’ti—
thusiti sayingvadaṁ dhamma onlydhammameva teachesdeseti.
of those for whom‘Yesaṁ of anykesañci the fetter of continued existencebhavasaṁyojanaṁ not given upappahīnaṁ, allsabbe theyte with painsadukkhā with harmsaupaghātā with stresssaupāyāsā with feversapariḷāhā practicing the wrong waymicchāpaṭipannā’ti—
notna speaks thusevamāha.
when the fetter of continued existence‘Bhavasaṁyojane andca indeedkho not given upappahīne continued existence toobhavopi not given upappahīno ishotī’ti—
thusiti sayingvadaṁ dhamma onlydhammameva teachesdeseti.
of those for whom‘Yesaṁ of anykesañci the fetter of continued existencebhavasaṁyojanaṁ given uppahīnaṁ, allsabbe theyte without painadukkhā without harmanupaghātā without stressanupāyāsā without feverapariḷāhā practicing the right waysammāpaṭipannā’ti—
notna speaks thusevamāha.
when the fetter of continued existence‘Bhavasaṁyojane andca indeedkho given uppahīne continued existence toobhavopi given uppahīno ishotī’ti—
thusiti sayingvadaṁ dhamma onlydhammameva teachesdeseti.
thusEvaṁ indeedkho, monksbhikkhave, no flatteringnevussādanā there ishoti notna rebukingapasādanā, teaching of dhammadhammadesanā andca.
flattering too‘Ussādanañca one should knowjaññā, rebuking tooapasādanañca one should knowjaññā;

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.

and flatteryussādanañca having knownñatvā and disparagementapasādanañca having knownñatvā should not flatternevussādeyya, notna should disparageapasādeyya, just Dhammadhammameva should teachdeseyyā’ti—
thusiti whichyaṁ thattaṁ was saidvuttaṁ thisidametaṁ because ofpaṭicca was saidvuttaṁ.

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

know how to evaluate‘Sukhavinicchayaṁ one should knowjaññā;
the evaluation of pleasuresukhavinicchayaṁ having knownñatvā innerajjhattaṁ pursue pleasuresukhamanuyuñjeyyā’ti—
thusiti indeedkho and thispanetaṁ was saidvuttaṁ. but why thisKiñcetaṁ with reference topaṭicca was saidvuttaṁ?
there are these fivePañcime, monksbhikkhave, kinds of sensual stimulationkāmaguṇā.
whatKatame fivepañca?
known by the eyeCakkhuviññeyyā sightsrūpā likableiṭṭhā desirablekantā agreeablemanāpā pleasantpiyarūpā sensualkāmūpasaṁhitā arousingrajanīyā,
known by the earsotaviññeyyā soundssaddā ……
known by the noseghānaviññeyyā smellsgandhā ……
known by the tonguejivhāviññeyyā tastesrasā ……
known by the bodykāyaviññeyyā touchesphoṭṭhabbā likableiṭṭhā desirablekantā agreeablemanāpā pleasantpiyarūpā sensualkāmūpasaṁhitā arousingrajanīyā—
theseime indeedkho, monksbhikkhave, fivepañca kinds of sensual stimulationkāmaguṇā.
whatYaṁ indeedkho, monksbhikkhave, theseime fivepañca kinds of sensual stimulationkāmaguṇe with reference topaṭicca arisesuppajjati pleasuresukhaṁ happinesssomanassaṁ thisidaṁ is calledvuccati sensual pleasurekāmasukhaṁ filthy pleasuremīḷhasukhaṁ common pleasureputhujjanasukhaṁ ignoble pleasureanariyasukhaṁ.
not‘Na should be cultivatedāsevitabbaṁ, notna should be developedbhāvetabbaṁ, notna should be practiced muchbahulīkātabbaṁ, should be fearedbhāyitabbaṁ of thisetassa pleasuresukhassā’ti—vadāmi.
hereIdha, monksbhikkhave, a mendicantbhikkhu quite secludedvivicceva from sensual pleasureskāmehi secludedvivicca from unskillfulakusalehi qualitiesdhammehi with placing the mindsavitakkaṁ with keeping it connectedsavicāraṁ born of seclusionvivekajaṁ rapture and blisspītisukhaṁ firstpaṭhamaṁ absorptionjhānaṁ enters and remainsupasampajja inviharati.

‘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.

of thought and examinationVitakkavicārānaṁ by the stillingvūpasamā internalajjhattaṁ serenitysampasādanaṁ of mindcetaso unificationekodibhāvaṁ without thoughtavitakkaṁ without examinationavicāraṁ born of concentrationsamādhijaṁ rapture and pleasurepītisukhaṁ seconddutiyaṁ absorptionjhānaṁ having enteredupasampajja dwells.viharati.
with the fading away of rapturePītiyā andca from dispassionvirāgā equanimousupekkhako andca dwellsviharati …pe……pe… thirdtatiyaṁ absorptionjhānaṁ …pe……pe…
fourthcatutthaṁ absorptionjhānaṁ having enteredupasampajja dwells.viharati.
thisIdaṁ is calledvuccati the pleasure of renunciationnekkhammasukhaṁ the pleasure of seclusionpavivekasukhaṁ the pleasure of peaceupasamasukhaṁ the pleasure of awakening.sambodhisukhaṁ.
should be cultivated‘Āsevitabbaṁ, should be developedbhāvetabbaṁ, should be made much ofbahulīkātabbaṁ, notna should be fearedbhāyitabbaṁ of thisetassa pleasure'sukhassā’ti—vadāmi.
how to evaluate pleasure‘Sukhavinicchayaṁ one should know;jaññā;
how to evaluate pleasuresukhavinicchayaṁ having knownñatvā internalajjhattaṁ should pursue pleasure'—sukhamanuyuñjeyyā’ti—
thusiti whichyaṁ thattaṁ was saidvuttaṁ thisidametaṁ because ofpaṭicca said.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.

secret speech‘Rahovādaṁ notna should speakbhāseyya, in one's presencesammukhā notna harshkhīṇaṁ should speakbhaṇe’ti—
thusiti indeedkho but thispanetaṁ was saidvuttaṁ.
why thisKiñcetaṁ with reference topaṭicca was saidvuttaṁ?
thereTatra, monksbhikkhave, whichyaṁ one might knowjaññā secret speechrahovādaṁ untrueabhūtaṁ falseatacchaṁ pointlessanatthasaṁhitaṁ to the best of one's abilitysasakkaṁ thattaṁ secret speechrahovādaṁ notna should speakbhāseyya.
and whichYampi one might knowjaññā secret speechrahovādaṁ truebhūtaṁ correcttacchaṁ pointlessanatthasaṁhitaṁ and for that tootassapi should train oneselfsikkheyya for not speakingavacanāya.
and whichYañca indeedkho one might knowjaññā secret speechrahovādaṁ truebhūtaṁ correcttacchaṁ beneficialatthasaṁhitaṁ theretatra knower of the right timekālaññū one should beassa of thattassa for secret speechrahovādassa for speakingvacanāya.
thereTatra, monksbhikkhave, whichyaṁ one might knowjaññā in one's presencesammukhā sharp speechkhīṇavādaṁ untrueabhūtaṁ falseatacchaṁ pointlessanatthasaṁhitaṁ to the best of one's abilitysasakkaṁ thattaṁ in one's presencesammukhā sharp speechkhīṇavādaṁ notna should speakbhāseyya.
and whichYampi one might knowjaññā in one's presencesammukhā sharp speechkhīṇavādaṁ truebhūtaṁ correcttacchaṁ pointlessanatthasaṁhitaṁ and for that tootassapi should train oneselfsikkheyya for not speakingavacanāya.
and whichYañca indeedkho one might knowjaññā in one's presencesammukhā sharp speechkhīṇavādaṁ truebhūtaṁ correcttacchaṁ beneficialatthasaṁhitaṁ theretatra knower of the right timekālaññū one should beassa of thattassa in one's presencesammukhā for sharp speechkhīṇavādassa for speakingvacanāya.
secret speech‘Rahovādaṁ notna should speakbhāseyya, in one's presencesammukhā notna harshkhīṇaṁ should speakbhaṇe’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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