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Majjhima Nikāya 139 Middle Discourses 139
Araṇavibhaṅgasutta The Analysis of No Strife The Exposition of Non-Conflict
Evaṁ me sutaṁ—So I have heard. Thus have I heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
Tatra kho bhagavā bhikkhū āmantesi: There the Buddha addressed the mendicants, There the Blessed One addressed the bhikkhus thus:
“bhikkhavo”ti. “Mendicants!” “Bhikkhus.”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. “Venerable sir,” they replied. “Venerable sir,” they replied.
Bhagavā etadavoca: The Buddha said this: The Blessed One said this:
“araṇavibhaṅgaṁ vo, bhikkhave, desessāmi. “Mendicants, I shall teach you the analysis of no strife. “Bhikkhus, I shall teach you an exposition of non-conflict.
Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. Listen and apply your mind well, I will speak.” Listen and attend closely to what I shall say.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. “Yes, sir,” they replied. “Yes, venerable sir,” the bhikkhus replied.
Bhagavā etadavoca: The Buddha said this: The Blessed One said this:
“Na kāmasukhamanuyuñjeyya hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, na ca attakilamathānuyogamanuyuñjeyya dukkhaṁ anariyaṁ anatthasaṁhitaṁ. “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. “One should not pursue sensual pleasure, which is low, vulgar, coarse, ignoble, and unbeneficial; and one should not pursue self-mortification, which is painful, ignoble, and unbeneficial.
Ete kho, bhikkhave, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. 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. The Middle Way discovered by the Tathāgata avoids both these extremes; giving vision, giving knowledge, it leads to peace, to direct knowledge, to enlightenment, to Nibbāna.
Ussādanañca jaññā, apasādanañca jaññā; Know what it means to flatter and to rebuke. One should know what it is to extol and what it is to disparage,
ussādanañca ñatvā apasādanañca ñatvā nevussādeyya, na apasādeyya, dhammameva deseyya. Knowing these, avoid them, and just teach Dhamma. and knowing both, one should neither extol nor disparage but should teach only the Dhamma.
Sukhavinicchayaṁ jaññā; Know how to evaluate different kinds of pleasure. One should know how to define pleasure,
sukhavinicchayaṁ ñatvā ajjhattaṁ sukhamanuyuñjeyya. Knowing this, pursue inner pleasure. and knowing that, one should pursue pleasure within oneself.
Rahovādaṁ na bhāseyya, sammukhā na khīṇaṁ bhaṇe. Don’t talk behind people’s backs, and don’t speak sharply in their presence. One should not utter covert speech, and one should not utter overt sharp speech.
Ataramānova bhāseyya, no taramāno. Don’t speak hurriedly. One should speak unhurriedly, not hurriedly.
Janapadaniruttiṁ nābhiniveseyya, samaññaṁ nātidhāveyyāti—Don’t insist on popular definitions and don’t overstep normal labels. One should not insist on local language, and one should not override normal usage.
ayamuddeso araṇavibhaṅgassa. This is the summary recital for the analysis of no strife. This is the summary of the exposition of non-conflict.
‘Na kāmasukhamanuyuñjeyya hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, na ca attakilamathānuyogamanuyuñjeyya dukkhaṁ anariyaṁ anatthasaṁhitan’ti—‘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.’ “‘One should not pursue sensual pleasure, which is low, vulgar, coarse, ignoble, and unbeneficial; and one should not pursue self-mortification, which is painful, ignoble, and unbeneficial.’
iti kho panetaṁ vuttaṁ; Kiñcetaṁ paṭicca vuttaṁ? That’s what I said, but why did I say it? So it was said. And with reference to what was this said?
Yo kāmapaṭisandhisukhino somanassānuyogo hīno gammo pothujjaniko anariyo anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā. 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. “The pursuit of the enjoyment of one whose pleasure is linked to sensual desires—low, vulgar, coarse, ignoble, and unbeneficial—is a state beset by suffering, vexation, despair, and fever, and it is the wrong way.
Yo kāmapaṭisandhisukhino somanassānuyogaṁ ananuyogo hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā. Breaking off such indulgence is a principle free of pain, harm, stress, and fever, and it is the right way. Disengagement from the pursuit of the enjoyment of one whose pleasure is linked to sensual desires—low, vulgar, coarse, ignoble, and unbeneficial—is a state without suffering, vexation, despair, and fever, and it is the right way.
Yo attakilamathānuyogo dukkho anariyo anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā. 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. “The pursuit of self-mortification—painful, ignoble, and unbeneficial—is a state beset by suffering, vexation, despair, and fever, and it is the wrong way.
Yo attakilamathānuyogaṁ ananuyogo dukkhaṁ anariyaṁ anatthasaṁhitaṁ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā. Breaking off such indulgence is a principle free of pain, harm, stress, and fever, and it is the right way. Disengagement from the pursuit of self-mortification—painful, ignoble, and unbeneficial—is a state without suffering, vexation, despair, and fever, and it is the right way.
‘Na kāmasukhamanuyuñjeyya hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, na ca attakilamathānuyogaṁ anuyuñjeyya dukkhaṁ anariyaṁ anatthasaṁhitan’ti—‘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.’ ‘One should not pursue sensual pleasure, which is low, vulgar, coarse, ignoble, and unbeneficial; and one should not pursue self-mortification, which is painful, ignoble, and unbeneficial’—
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. That’s what I said, and this is why I said it. so it was with reference to this that it was said.
‘Ete kho ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattatī’ti—‘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.’ “‘The Middle Way discovered by the Tathāgata avoids both these extremes; giving vision, giving knowledge, it leads to peace, to direct knowledge, to enlightenment, to Nibbāna.’
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? That’s what I said, but why did I say it? So it was said. And with reference to what was this said?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—It is simply this noble eightfold path, that is: It is just this Noble Eightfold Path; that is,
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.
‘Ete kho ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattatī’ti—‘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.’ ‘The Middle Way discovered by the Tathāgata avoids both these extremes…to Nibbāna’—
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. That’s what I said, and this is why I said it. so it was with reference to this that it was said.
‘Ussādanañca jaññā, apasādanañca jaññā; ‘Know what it means to flatter and to rebuke. “‘One should know what it is to extol and what it is to disparage,
ussādanañca ñatvā apasādanañca ñatvā nevussādeyya, na apasādeyya, dhammameva deseyyā’ti—Knowing these, avoid them, and just teach Dhamma.’ and knowing both, one should neither extol nor disparage but should teach only the Dhamma.’
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? That’s what I said, but why did I say it? So it was said. And with reference to what was this said?
Kathañca, bhikkhave, ussādanā ca hoti apasādanā ca, no ca dhammadesanā? And how is there flattering and rebuking without teaching Dhamma? “How, bhikkhus, does there come to be extolling and disparaging and failure to teach only the Dhamma?
‘Ye kāmapaṭisandhisukhino somanassānuyogaṁ anuyuttā hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—‘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.’ When one says: ‘All those engaged in the pursuit of the enjoyment of one whose pleasure is linked to sensual desires—low…and unbeneficial—are beset by suffering, vexation, despair, and fever, and they have entered upon the wrong way,’
iti vadaṁ ittheke apasādeti. In speaking like this, one rebukes some here. one thus disparages some.
‘Ye kāmapaṭisandhisukhino somanassānuyogaṁ ananuyuttā hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—‘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.’ When one says: ‘All those disengaged from the pursuit of the enjoyment of one whose pleasure is linked to sensual desires—low…and unbeneficial—are without suffering, vexation, despair, and fever, and they have entered upon the right way,’
iti vadaṁ ittheke ussādeti. In speaking like this, one flatters some here. one thus extols some.
‘Ye attakilamathānuyogaṁ anuyuttā dukkhaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—‘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.’ When one says: ‘All those engaged in the pursuit of self-mortification—painful, ignoble, and unbeneficial—are beset by suffering, vexation, despair, and fever, and they have entered upon the wrong way,’
iti vadaṁ ittheke apasādeti. In speaking like this, one rebukes some here. one thus disparages some.
‘Ye attakilamathānuyogaṁ ananuyuttā dukkhaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—‘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.’ When one says: ‘All those disengaged from the pursuit of self-mortification—painful, ignoble, and unbeneficial—are without suffering, vexation, despair, and fever, and they have entered upon the right way,’
iti vadaṁ ittheke ussādeti. In speaking like this, one flatters some here. one thus extols some.
‘Yesaṁ kesañci bhavasaṁyojanaṁ appahīnaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—‘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.’ When one says: ‘All those who have not abandoned the fetter of being are beset by suffering, vexation, despair, and fever, and they have entered upon the wrong way,’
iti vadaṁ ittheke apasādeti. In speaking like this, one rebukes some here. one thus disparages some.
‘Yesaṁ kesañci bhavasaṁyojanaṁ pahīnaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—‘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.’ When one says: ‘All those who have abandoned the fetter of being are without suffering, vexation, despair, and fever, and they have entered upon the right way,’
iti vadaṁ ittheke ussādeti. In speaking like this, one flatters some here. one thus extols some.
Evaṁ kho, bhikkhave, ussādanā ca hoti apasādanā ca, no ca dhammadesanā. That’s how there is flattering and rebuking without teaching Dhamma. This is how, bhikkhus, there comes to be extolling and disparaging and failure to teach only the Dhamma.
Kathañca, bhikkhave, nevussādanā hoti na apasādanā, dhammadesanā ca? And how is there neither flattering nor rebuking, and just teaching Dhamma? “And how, bhikkhus, does there come to be neither extolling nor disparaging but teaching only the Dhamma?
‘Ye kāmapaṭisandhisukhino somanassānuyogaṁ anuyuttā hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—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.’ ‘All those engaged in the pursuit of the enjoyment of one whose pleasure is linked to sensual desires…have entered upon the wrong way’—
na evamāha. Rather, by saying this you just teach Dhamma: one does not say that.
‘Anuyogo ca kho sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; ‘The indulgence is a principle beset by pain, harm, stress, and fever, and it is the wrong way.’ But saying instead: ‘The pursuit is a state beset by suffering, vexation, despair, and fever,
micchāpaṭipadā’ti—and it is the wrong way,’
iti vadaṁ dhammameva deseti. one thus teaches only the Dhamma.
‘Ye kāmapaṭisandhisukhino somanassānuyogaṁ ananuyuttā hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—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.’ ‘All those disengaged from the pursuit of the enjoyment of one whose pleasure is linked to sensual desires…have entered upon the right way’—
na evamāha. Rather, by saying this you just teach Dhamma: one does not say that.
‘Ananuyogo ca kho adukkho eso dhammo anupaghāto anupāyāso apariḷāho; ‘Breaking off the indulgence is a principle free of pain, harm, stress, and fever, and it is the right way.’ But saying instead: ‘The disengagement is a state without suffering, vexation, despair, and fever,
sammāpaṭipadā’ti—and it is the right way,’
iti vadaṁ dhammameva deseti. one thus teaches only the Dhamma.
‘Ye attakilamathānuyogaṁ anuyuttā dukkhaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—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.’ ‘All those engaged in the pursuit of self-mortification…have entered upon the wrong way’—
na evamāha. Rather, by saying this you just teach Dhamma: one does not say that.
‘Anuyogo ca kho sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; ‘The indulgence is a principle beset by pain, harm, stress, and fever, and it is the wrong way.’ But saying instead: ‘The pursuit is a state beset by suffering, vexation, despair, and fever,
micchāpaṭipadā’ti—and it is the wrong way,’
iti vadaṁ dhammameva deseti. one thus teaches only the Dhamma.
‘Ye attakilamathānuyogaṁ ananuyuttā dukkhaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—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.’ ‘All those disengaged from the pursuit of self-mortification…have entered upon the right way’—
na evamāha. Rather, by saying this you just teach Dhamma: one does not say that.
‘Ananuyogo ca kho adukkho eso dhammo anupaghāto anupāyāso apariḷāho; ‘Breaking off the indulgence is a principle free of pain, harm, stress, and fever, and it is the right way.’ But saying instead: ‘The disengagement is a state without suffering, vexation, despair, and fever,
sammāpaṭipadā’ti—and it is the right way,’
iti vadaṁ dhammameva deseti. one thus teaches only the Dhamma.
‘Yesaṁ kesañci bhavasaṁyojanaṁ appahīnaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—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.’ ‘All those who have not abandoned the fetter of being…have entered upon the wrong way’—
na evamāha. Rather, by saying this you just teach Dhamma: one does not say that.
‘Bhavasaṁyojane ca kho appahīne bhavopi appahīno hotī’ti—‘When the fetter of continued existence is not given up, continued existence is also not given up.’ But saying instead: ‘As long as the fetter of being is unabandoned, being too is unabandoned,’
iti vadaṁ dhammameva deseti. one thus teaches only the Dhamma.
‘Yesaṁ kesañci bhavasaṁyojanaṁ pahīnaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—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.’ ‘All those who have abandoned the fetter of being…have entered upon the right way’—
na evamāha. Rather, by saying this you just teach Dhamma: one does not say that.
‘Bhavasaṁyojane ca kho pahīne bhavopi pahīno hotī’ti—‘When the fetter of continued existence is given up, continued existence is also given up.’ But saying instead: ‘When the fetter of being is abandoned, being also is abandoned,’
iti vadaṁ dhammameva deseti. one thus teaches only the Dhamma.
Evaṁ kho, bhikkhave, nevussādanā hoti na apasādanā, dhammadesanā ca. That’s how there is neither flattering nor rebuking, and just teaching Dhamma. This is how, bhikkhus, there comes to be neither extolling nor disparaging but teaching only the Dhamma.
‘Ussādanañca jaññā, apasādanañca jaññā; ‘Know what it means to flatter and to rebuke. ‘One should know what it is to extol and what it is to disparage,
ussādanañca ñatvā apasādanañca ñatvā nevussādeyya, na apasādeyya, dhammameva deseyyā’ti—Knowing these, avoid them, and just teach Dhamma.’ and knowing both, one should neither extol nor disparage but should teach only the Dhamma’—
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. That’s what I said, and this is why I said it. so it was with reference to this that it was said.
‘Sukhavinicchayaṁ jaññā; ‘Know how to evaluate different kinds of pleasure. “‘One should know how to define pleasure,
sukhavinicchayaṁ ñatvā ajjhattaṁ sukhamanuyuñjeyyā’ti—Knowing this, pursue inner pleasure.’ and knowing that, one should pursue pleasure within oneself.’
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? That’s what I said, but why did I say it? So it was said. And with reference to what was this said?
Pañcime, bhikkhave, kāmaguṇā. There are these five kinds of sensual stimulation. Bhikkhus, there are these five cords of sensual pleasure.
Katame pañca? What five? What five?
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Forms cognizable by the eye…
sotaviññeyyā saddā … Sounds known by the ear … sounds cognizable by the ear…
ghānaviññeyyā gandhā … Smells known by the nose … odours cognizable by the nose…
jivhāviññeyyā rasā … Tastes known by the tongue … flavours cognizable by the tongue…
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā—Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. tangibles cognizable by the body that are wished for, desired, agreeable, and likeable, connected with sensual desire and provocative of lust.
ime kho, bhikkhave, pañca kāmaguṇā. These are the five kinds of sensual stimulation. These are the five cords of sensual pleasure.
Yaṁ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ idaṁ vuccati kāmasukhaṁ mīḷhasukhaṁ puthujjanasukhaṁ anariyasukhaṁ. The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure—a filthy, common, ignoble pleasure. Now the pleasure and joy that arise dependent on these five cords of sensual pleasure are called sensual pleasure—a filthy pleasure, a coarse pleasure, an ignoble pleasure.
‘Na āsevitabbaṁ, na bhāvetabbaṁ, na bahulīkātabbaṁ, bhāyitabbaṁ etassa sukhassā’ti—vadāmi. Such pleasure should not be cultivated or developed, but should be feared, I say. I say of this kind of pleasure that it should not be pursued, that it should not be developed, that it should not be cultivated, and that it should be feared.
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. 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. Here, bhikkhus, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna…
Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption … the second jhāna…
Pītiyā ca virāgā upekkhako ca viharati …pe… tatiyaṁ jhānaṁ …pe… third absorption … the third jhāna…
catutthaṁ jhānaṁ upasampajja viharati. fourth absorption. the fourth jhāna.
Idaṁ vuccati nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhisukhaṁ. This is called the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening. This is called the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of enlightenment.
‘Āsevitabbaṁ, bhāvetabbaṁ, bahulīkātabbaṁ, na bhāyitabbaṁ etassa sukhassā’ti—vadāmi. Such pleasure should be cultivated and developed, and should not be feared, I say. I say of this kind of pleasure that it should be pursued, that it should be developed, that it should be cultivated, and that it should not be feared.
‘Sukhavinicchayaṁ jaññā; ‘Know how to evaluate different kinds of pleasure. ‘One should know how to define pleasure,
sukhavinicchayaṁ ñatvā ajjhattaṁ sukhamanuyuñjeyyā’ti—Knowing this, pursue inner pleasure.’ and knowing that, one should pursue pleasure within oneself’—
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. That’s what I said, and this is why I said it. so it was with reference to this that it was said.
‘Rahovādaṁ na bhāseyya, sammukhā na khīṇaṁ bhaṇe’ti—‘Don’t talk behind people’s backs, and don’t speak sharply in their presence.’ “‘One should not utter covert speech, and one should not utter overt sharp speech.’
iti kho panetaṁ vuttaṁ. That’s what I said, So it was said.
Kiñcetaṁ paṭicca vuttaṁ? but why did I say it? And with reference to what was this said?
Tatra, bhikkhave, yaṁ jaññā rahovādaṁ abhūtaṁ atacchaṁ anatthasaṁhitaṁ sasakkaṁ taṁ rahovādaṁ na bhāseyya. 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. Here, bhikkhus, when one knows covert speech to be untrue, incorrect, and unbeneficial, one should on no account utter it.
Yampi jaññā rahovādaṁ bhūtaṁ tacchaṁ anatthasaṁhitaṁ tassapi sikkheyya avacanāya. 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 one knows covert speech to be true, correct, and unbeneficial, one should try not to utter it.
Yañca kho jaññā rahovādaṁ bhūtaṁ tacchaṁ atthasaṁhitaṁ tatra kālaññū assa tassa rahovādassa vacanāya. 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. But when one knows covert speech to be true, correct, and beneficial, one may utter it, knowing the time to do so.
Tatra, bhikkhave, yaṁ jaññā sammukhā khīṇavādaṁ abhūtaṁ atacchaṁ anatthasaṁhitaṁ sasakkaṁ taṁ sammukhā khīṇavādaṁ na bhāseyya. 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. Here, bhikkhus, when one knows overt sharp speech to be untrue, incorrect, and unbeneficial, one should on no account utter it.
Yampi jaññā sammukhā khīṇavādaṁ bhūtaṁ tacchaṁ anatthasaṁhitaṁ tassapi sikkheyya avacanāya. 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 one knows overt sharp speech to be true, correct, and unbeneficial, one should try not to utter it.
Yañca kho jaññā sammukhā khīṇavādaṁ bhūtaṁ tacchaṁ atthasaṁhitaṁ tatra kālaññū assa tassa sammukhā khīṇavādassa vacanāya. 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. But when one knows overt sharp speech to be true, correct, and beneficial, one may utter it, knowing the time to do so.
‘Rahovādaṁ na bhāseyya, sammukhā na khīṇaṁ bhaṇe’ti—‘Don’t talk behind people’s backs, and don’t speak sharply in their presence.’ ‘One should not utter covert speech, and one should not utter overt sharp speech’—
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. That’s what I said, and this is why I said it. so it was with reference to this that it was said.
‘Ataramānova bhāseyya no taramāno’ti—‘Don’t speak hurriedly.’ “‘One should speak unhurriedly, not hurriedly.’
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? That’s what I said, but why did I say it? So it was said. And with reference to what was this said?
Tatra, bhikkhave, taramānassa bhāsato kāyopi kilamati, cittampi upahaññati, saropi upahaññati, kaṇṭhopi āturīyati, avisaṭṭhampi hoti aviññeyyaṁ taramānassa bhāsitaṁ. 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. Here, bhikkhus, when one speaks hurriedly, one’s body grows tired and one’s mind becomes excited, one’s voice is strained and one’s throat becomes hoarse, and the speech of one who speaks hurriedly is indistinct and hard to understand.
Tatra, bhikkhave, ataramānassa bhāsato kāyopi na kilamati, cittampi na upahaññati, saropi na upahaññati, kaṇṭhopi na āturīyati, visaṭṭhampi hoti viññeyyaṁ ataramānassa bhāsitaṁ. 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. Here, bhikkhus, when one speaks unhurriedly, one’s body does not grow tired nor does one’s mind become excited, one’s voice is not strained nor does one’s throat become hoarse, and the speech of one who speaks unhurriedly is distinct and easy to understand.
‘Ataramānova bhāseyya, no taramāno’ti—‘Don’t speak hurriedly.’ ‘One should speak unhurriedly, not hurriedly’—
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. That’s what I said, and this is why I said it. so it was with reference to this that it was said.
‘Janapadaniruttiṁ nābhiniveseyya, samaññaṁ nātidhāveyyā’ti—‘Don’t insist on popular definitions and don’t overstep normal labels.’ “‘One should not insist on local language, and one should not override normal usage.’
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? That’s what I said, but why did I say it? So it was said. And with reference to what was this said?
Kathañca, bhikkhave, janapadaniruttiyā ca abhiniveso hoti samaññāya ca atisāro? And how do you insist on popular definitions and overstep normal labels? “How, bhikkhus, does there come to be insistence on local language and overriding of normal usage?
Idha, bhikkhave, tadevekaccesu janapadesu ‘pātī’ti sañjānanti, ‘pattan’ti sañjānanti, ‘vittan’ti sañjānanti, ‘sarāvan’ti sañjānanti ‘dhāropan’ti sañjānanti, ‘poṇan’ti sañjānanti, ‘pisīlavan’ti sañjānanti. 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’. Here, bhikkhus, in different localities they call the same thing a ‘dish’ [pāti], a ‘bowl’ [patta], a ‘vessel’ [vittha], a ‘saucer’ [serāva], a ‘pan’ [dhāropa], a ‘pot’ [poṇa], or a ‘basin’ [pisīla].
Iti yathā yathā naṁ tesu tesu janapadesu sañjānanti tathā tathā thāmasā parāmāsā abhinivissa voharati: And however it is known among those various populations, you speak accordingly, obstinately sticking to that and insisting: So whatever they call it in such and such a locality, one speaks accordingly, firmly adhering [to that expression] and insisting:
‘idameva saccaṁ, moghamaññan’ti. ‘This is the only truth, anything else is futile.’ ‘Only this is correct; anything else is wrong.’
Evaṁ kho, bhikkhave, janapadaniruttiyā ca abhiniveso hoti samaññāya ca atisāro. That’s how you insist on popular definitions and overstep normal labels. This is how, bhikkhus, there comes to be insistence on local language and overriding normal usage.
Kathañca, bhikkhave, janapadaniruttiyā ca anabhiniveso hoti samaññāya ca anatisāro? And how do you not insist on popular definitions and overstep normal labels? “And how, bhikkhus, does there come to be non-insistence on local language and non-overriding of normal usage?
Idha, bhikkhave, tadevekaccesu janapadesu ‘pātī’ti sañjānanti, ‘pattan’ti sañjānanti, ‘vittan’ti sañjānanti, ‘sarāvan’ti sañjānanti, ‘dhāropan’ti sañjānanti, ‘poṇan’ti sañjānanti, ‘pisīlavan’ti sañjānanti. 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’. Here, bhikkhus, in different localities they call the same thing a ‘dish’…or a ‘basin.’
Iti yathā yathā naṁ tesu tesu janapadesu sañjānanti ‘idaṁ kira me āyasmanto sandhāya voharantī’ti tathā tathā voharati aparāmasaṁ. And however it is known among those various populations, you speak accordingly, thinking: ‘It seems that the venerables are referring to this.’ So whatever they call it in such and such a locality, without adhering [to that expression] one speaks accordingly, thinking: ‘These venerable ones, it seems, are speaking with reference to this.’
Evaṁ kho, bhikkhave, janapadaniruttiyā ca anabhiniveso hoti, samaññāya ca anatisāro. That’s how you don’t insist on popular definitions and don’t overstep normal labels. This is how, bhikkhus, there comes to be non-insistence on local language and non-overriding of normal usage.
‘Janapadaniruttiṁ nābhiniveseyya samaññaṁ nātidhāveyyā’ti—‘Don’t insist on popular definitions and don’t overstep normal labels.’ ‘One should not insist on local language, and one should not override normal usage’—
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. That’s what I said, and this is why I said it. so it was with reference to this that it was said.
Tatra, bhikkhave, yo kāmapaṭisandhisukhino somanassānuyogo hīno gammo pothujjaniko anariyo anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; 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. “Here, bhikkhus, the pursuit of the enjoyment of one whose pleasure is linked to sensual desires—low, vulgar, coarse, ignoble, and unbeneficial—is a state beset by suffering, vexation, despair, and fever,
micchāpaṭipadā. and it is the wrong way.
Tasmā eso dhammo saraṇo. That’s why this is a principle beset by strife. Therefore this is a state with conflict.
Tatra, bhikkhave, yo kāmapaṭisandhisukhino somanassānuyogaṁ ananuyogo hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; Breaking off such indulgence is a principle free of pain, harm, stress, and fever, and it is the right way. “Here, bhikkhus, disengagement from the pursuit of the enjoyment of one whose pleasure is linked to sensual desires—low, vulgar, coarse, ignoble, and unbeneficial—is a state without suffering, vexation, despair, and fever,
sammāpaṭipadā. and it is the right way.
Tasmā eso dhammo araṇo. That’s why this is a principle free of strife. Therefore this is a state without conflict.
Tatra, bhikkhave, yo attakilamathānuyogo dukkho anariyo anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; 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. “Here, bhikkhus, the pursuit of self-mortification—painful, ignoble, and unbeneficial—is a state beset by suffering, vexation, despair, and fever,
micchāpaṭipadā. and it is the wrong way.
Tasmā eso dhammo saraṇo. That’s why this is a principle beset by strife. Therefore this is a state with conflict.
Tatra, bhikkhave, yo attakilamathānuyogaṁ ananuyogo dukkhaṁ anariyaṁ anatthasaṁhitaṁ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; Breaking off such indulgence is a principle free of pain, harm, stress, and fever, and it is the right way. “Here, bhikkhus, disengagement from the pursuit of self-mortification—painful, ignoble, and unbeneficial—is a state without suffering, vexation, despair, and fever,
sammāpaṭipadā. and it is the right way.
Tasmā eso dhammo araṇo. That’s why this is a principle free of strife. Therefore this is a state without conflict.
Tatra, bhikkhave, yāyaṁ majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; 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. “Here, bhikkhus, the Middle Way discovered by the Tathāgata avoids both these extremes; giving vision, giving knowledge, it leads to peace, to direct knowledge, to enlightenment, to Nibbāna. It is a state without suffering, vexation, despair, and fever,
sammāpaṭipadā. and it is the right way.
Tasmā eso dhammo araṇo. That’s why this is a principle free of strife. Therefore this is a state without conflict.
Tatra, bhikkhave, yāyaṁ ussādanā ca apasādanā ca no ca dhammadesanā, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; Flattering and rebuking without teaching Dhamma is a principle beset by pain, harm, stress, and fever, and it is the wrong way. “Here, bhikkhus, extolling and disparaging and failure to teach only the Dhamma is a state beset by suffering, vexation, despair, and fever,
micchāpaṭipadā. and it is the wrong way.
Tasmā eso dhammo saraṇo. That’s why this is a principle beset by strife. Therefore this is a state with conflict.
Tatra, bhikkhave, yāyaṁ nevussādanā ca na apasādanā ca dhammadesanā ca, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; Neither flattering nor rebuking, and just teaching Dhamma is a principle free of pain, harm, stress, and fever, and it is the right way. “Here, bhikkhus, not extolling and not disparaging and teaching only the Dhamma is a state without suffering, vexation, despair, and fever,
sammāpaṭipadā. and it is the right way.
Tasmā eso dhammo araṇo. That’s why this is a principle free of strife. Therefore this is a state without conflict.
Tatra, bhikkhave, yamidaṁ kāmasukhaṁ mīḷhasukhaṁ pothujjanasukhaṁ anariyasukhaṁ, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; Sensual pleasure—a filthy, common, ignoble pleasure—is a principle beset by pain, harm, stress, and fever, and it is the wrong way. “Here, bhikkhus, sensual pleasure—a filthy pleasure, a coarse pleasure, an ignoble pleasure—is a state beset by suffering, vexation, despair, and fever,
micchāpaṭipadā. and it is the wrong way.
Tasmā eso dhammo saraṇo. That’s why this is a principle beset by strife. Therefore this is a state with conflict.
Tatra, bhikkhave, yamidaṁ nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhisukhaṁ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; 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. “Here, bhikkhus, the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of enlightenment, is a state without suffering, vexation, despair, and fever,
sammāpaṭipadā. and it is the right way.
Tasmā eso dhammo araṇo. That’s why this is a principle free of strife. Therefore this is a state without conflict.
Tatra, bhikkhave, yvāyaṁ rahovādo abhūto ataccho anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; 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. “Here, bhikkhus, covert speech that is untrue, incorrect, and unbeneficial is a state beset by suffering, vexation, despair, and fever,
micchāpaṭipadā. and it is the wrong way.
Tasmā eso dhammo saraṇo. That’s why this is a principle beset by strife. Therefore this is a state with conflict.
Tatra, bhikkhave, yvāyaṁ rahovādo bhūto taccho anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; 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. “Here, bhikkhus, covert speech that is true, correct, and unbeneficial is a state beset by suffering, vexation, despair, and fever,
micchāpaṭipadā. and it is the wrong way.
Tasmā eso dhammo saraṇo. That’s why this is a principle beset by strife. Therefore this is a state with conflict.
Tatra, bhikkhave, yvāyaṁ rahovādo bhūto taccho atthasaṁhito, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; 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. “Here, bhikkhus, covert speech that is true, correct, and beneficial is a state without suffering, vexation, despair, and fever,
sammāpaṭipadā. and it is the right way.
Tasmā eso dhammo araṇo. That’s why this is a principle free of strife. Therefore this is a state without conflict.
Tatra, bhikkhave, yvāyaṁ sammukhā khīṇavādo abhūto ataccho anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; 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. “Here, bhikkhus, overt sharp speech that is untrue, incorrect, and unbeneficial is a state beset by suffering, vexation, despair, and fever,
micchāpaṭipadā. and it is the wrong way.
Tasmā eso dhammo saraṇo. That’s why this is a principle beset by strife. Therefore this is a state with conflict.
Tatra, bhikkhave, yvāyaṁ sammukhā khīṇavādo bhūto taccho anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; 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. “Here, bhikkhus, overt sharp speech that is true, correct, and unbeneficial is a state beset by suffering, vexation, despair, and fever,
micchāpaṭipadā. and it is the wrong way.
Tasmā eso dhammo saraṇo. That’s why this is a principle beset by strife. Therefore this is a state with conflict.
Tatra, bhikkhave, yvāyaṁ sammukhā khīṇavādo bhūto taccho atthasaṁhito, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; 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. “Here, bhikkhus, overt sharp speech that is true, correct, and beneficial is a state without suffering, vexation, despair, and fever,
sammāpaṭipadā. and it is the right way.
Tasmā eso dhammo araṇo. That’s why this is a principle free of strife. Therefore this is a state without conflict.
Tatra, bhikkhave, yamidaṁ taramānassa bhāsitaṁ, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; Speaking hurriedly is a principle beset by pain, harm, stress, and fever, and it is the wrong way. “Here, bhikkhus, the speech of one who speaks hurriedly is a state beset by suffering, vexation, despair, and fever,
micchāpaṭipadā. and it is the wrong way.
Tasmā eso dhammo saraṇo. That’s why this is a principle beset by strife. Therefore this is a state with conflict.
Tatra, bhikkhave, yamidaṁ ataramānassa bhāsitaṁ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; Speaking unhurriedly is a principle free of pain, harm, stress, and fever, and it is the right way. “Here, bhikkhus, the speech of one who speaks unhurriedly is a state without suffering, vexation, despair, and fever,
sammāpaṭipadā. and it is the right way.
Tasmā eso dhammo araṇo. That’s why this is a principle free of strife. Therefore this is a state without conflict.
Tatra, bhikkhave, yvāyaṁ janapadaniruttiyā ca abhiniveso samaññāya ca atisāro, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; Insisting on popular definitions and overriding common usage is a principle beset by pain, harm, stress, and fever, and it is the wrong way. “Here, bhikkhus, insistence on local language and overriding of normal usage is a state beset by suffering, vexation, despair, and fever,
micchāpaṭipadā. and it is the wrong way.
Tasmā eso dhammo saraṇo. That’s why this is a principle beset by strife. Therefore this is a state with conflict.
Tatra, bhikkhave, yvāyaṁ janapadaniruttiyā ca anabhiniveso samaññāya ca anatisāro, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; 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. “Here, bhikkhus, non-insistence on local language and non-overriding of normal usage is a state without suffering, vexation, despair, and fever,
sammāpaṭipadā. and it is the right way.
Tasmā eso dhammo araṇo. That’s why this is a principle free of strife. Therefore this is a state without conflict.
Tasmātiha, bhikkhave, ‘saraṇañca dhammaṁ jānissāma, araṇañca dhammaṁ jānissāma; So you should train like this: ‘We shall know the principles beset by strife and the principles free of strife. “Therefore, bhikkhus, you should train yourselves thus: ‘We shall know the state with conflict and we shall know the state without conflict,
saraṇañca dhammaṁ ñatvā araṇañca dhammaṁ ñatvā araṇapaṭipadaṁ paṭipajjissāmā’ti evañhi vo, bhikkhave, sikkhitabbaṁ. Knowing this, we will practice the way free of strife.’ and knowing these, we shall enter upon the way without conflict.’
Subhūti ca pana, bhikkhave, kulaputto araṇapaṭipadaṁ paṭipanno”ti. And, mendicants, the gentleman Subhūti practices the way free of strife.” Now, bhikkhus, Subhūti is a clansman who has entered upon the way without conflict.”
Idamavoca bhagavā. That is what the Buddha said. That is what the Blessed One said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Satisfied, the mendicants approved what the Buddha said. The bhikkhus were satisfied and delighted in the Blessed One’s words.
Araṇavibhaṅgasuttaṁ niṭṭhitaṁ navamaṁ.