MN 139 The Analysis of Non-Conflict – Araṇavibhaṅgasutta

Medium Discourses Collection 139 – Majjhima Nikāya 139

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

1.3

There the Buddha addressed the bhikkhū,

Tatra kho bhagavā bhikkhū āmantesi:

1.4

“Bhikkhū!”

“bhikkhavo”ti.

1.5

“Venerable sir,” they replied.

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.

1.6

The Buddha said this:

Bhagavā etadavoca:

2.1

“Bhikkhū, I shall teach you the analysis of non-conflict.

“araṇavibhaṅgaṁ vo, bhikkhave, desessāmi.

2.2

Listen and pay close attention, I will speak.”

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

2.3

“Yes, sir,” they replied.

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.

2.4

The Buddha said this:

Bhagavā etadavoca:

3.1

“Don’t indulge in sensual pleasures, which are low, crude, ordinary, ignoble, and pointless. And don’t indulge in self-mortification, which is painful, ignoble, and pointless.

“Na kāmasukhamanuyuñjeyya hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, na ca attakilamathānuyogamanuyuñjeyya dukkhaṁ anariyaṁ anatthasaṁhitaṁ.

3.2

Avoiding these two extremes, the Realized One woke up by understanding the middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.

Ete kho, bhikkhave, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.

3.3

Know what it means to flatter and to rebuke.

Ussādanañca jaññā, apasādanañca jaññā;

3.4

Knowing these, avoid them, and just teach Dhamma.

ussādanañca ñatvā apasādanañca ñatvā nevussādeyya, na apasādeyya, dhammameva deseyya.

3.5

Know how to assess different kinds of pleasure.

Sukhavinicchayaṁ jaññā;

3.6

Knowing this, pursue inner bliss.

sukhavinicchayaṁ ñatvā ajjhattaṁ sukhamanuyuñjeyya.

3.7

Don’t talk behind people’s backs, and don’t speak sharply in their presence.

Rahovādaṁ na bhāseyya, sammukhā na khīṇaṁ bhaṇe.

3.8

Don’t speak hurriedly.

Ataramānova bhāseyya, no taramāno.

3.9

Don’t insist on local terminology and don’t override normal usage.

Janapadaniruttiṁ nābhiniveseyya, samaññaṁ nātidhāveyyāti—

3.10

This is the recitation passage for the analysis of non-conflict.

ayamuddeso araṇavibhaṅgassa.

4.1

‘Don’t indulge in sensual pleasures, which are low, crude, ordinary, ignoble, and pointless. And don’t indulge in self-mortification, which is painful, ignoble, and pointless.’

‘Na kāmasukhamanuyuñjeyya hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, na ca attakilamathānuyogamanuyuñjeyya dukkhaṁ anariyaṁ anatthasaṁhitan’ti—

4.2

That’s what I said, but why did I say it?

iti kho panetaṁ vuttaṁ; Kiñcetaṁ paṭicca vuttaṁ?

4.3

Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. Indulging in such happiness is a principle beset by pain, harm, stress, and fever, and it is the wrong way.

Yo kāmapaṭisandhisukhino somanassānuyogo hīno gammo pothujjaniko anariyo anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā.

4.4

Breaking off such indulgence is a principle free of pain, harm, stress, and fever, and it is the right way.

Yo kāmapaṭisandhisukhino somanassānuyogaṁ ananuyogo hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā.

4.5

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.

Yo attakilamathānuyogo dukkho anariyo anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā.

4.6

Breaking off such indulgence is a principle free of pain, harm, stress, and fever, and it is the right way.

Yo attakilamathānuyogaṁ ananuyogo dukkhaṁ anariyaṁ anatthasaṁhitaṁ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā.

4.7

‘Don’t indulge in sensual pleasures, which are low, crude, ordinary, ignoble, and pointless. And don’t indulge in self-mortification, which is painful, ignoble, and pointless.’

‘Na kāmasukhamanuyuñjeyya hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, na ca attakilamathānuyogaṁ anuyuñjeyya dukkhaṁ anariyaṁ anatthasaṁhitan’ti—

4.8

That’s what I said, and this is why I said it.

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

5.1

‘Avoiding these two extremes, the Realized One woke up by understanding the middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.’

‘Ete kho ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattatī’ti—

5.2

That’s what I said, but why did I say it?

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

5.3

It is simply this noble eightfold path, that is:

Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—

5.4

right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right samādhi.

sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.

5.5

‘Ete kho ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattatī’ti—

5.6

That’s what I said, and this is why I said it.

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

6.1

‘Know what it means to flatter and to rebuke.

‘Ussādanañca jaññā, apasādanañca jaññā;

6.2

Knowing these, avoid them, and just teach Dhamma.’

ussādanañca ñatvā apasādanañca ñatvā nevussādeyya, na apasādeyya, dhammameva deseyyā’ti—

6.3

That’s what I said, but why did I say it?

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

7.1

And how is there flattering and rebuking without teaching Dhamma?

Kathañca, bhikkhave, ussādanā ca hoti apasādanā ca, no ca dhammadesanā?

7.2

In speaking like this, some are rebuked: ‘Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. All those who indulge in such happiness are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’

‘Ye kāmapaṭisandhisukhino somanassānuyogaṁ anuyuttā hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—

7.3

iti vadaṁ ittheke apasādeti.

7.4

In speaking like this, some are flattered: ‘Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. All those who have broken off such indulgence are free of pain, harm, stress, and fever, and they are practicing the right way.’

‘Ye kāmapaṭisandhisukhino somanassānuyogaṁ ananuyuttā hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—

7.5

iti vadaṁ ittheke ussādeti.

7.6

In speaking like this, some are rebuked: ‘Indulging in self-mortification is painful, ignoble, and pointless. All those who indulge in it are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’

‘Ye attakilamathānuyogaṁ anuyuttā dukkhaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—

7.7

iti vadaṁ ittheke apasādeti.

7.8

In speaking like this, some are flattered: ‘Indulging in self-mortification is painful, ignoble, and pointless. All those who have broken off such indulgence are free of pain, harm, stress, and fever, and they are practicing the right way.’

‘Ye attakilamathānuyogaṁ ananuyuttā dukkhaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—

7.9

iti vadaṁ ittheke ussādeti.

7.10

In speaking like this, some are rebuked: ‘All those who have not given up the fetters of rebirth are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’

‘Yesaṁ kesañci bhavasaṁyojanaṁ appahīnaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—

7.11

iti vadaṁ ittheke apasādeti.

7.12

In speaking like this, some are flattered: ‘All those who have given up the fetters of rebirth are free of pain, harm, stress, and fever, and they are practicing the right way.’

‘Yesaṁ kesañci bhavasaṁyojanaṁ pahīnaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—

7.13

iti vadaṁ ittheke ussādeti.

7.14

That’s how there is flattering and rebuking without teaching Dhamma.

Evaṁ kho, bhikkhave, ussādanā ca hoti apasādanā ca, no ca dhammadesanā.

8.1

And how is there neither flattering nor rebuking, and just teaching Dhamma?

Kathañca, bhikkhave, nevussādanā hoti na apasādanā, dhammadesanā ca?

8.2

You don’t say: ‘Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. All those who indulge in such happiness are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’

8.3

Rather, by saying this you just teach Dhamma:

na evamāha.

8.4

‘The indulgence is a principle beset by pain, harm, stress, and fever, and it is the wrong way.’

‘Anuyogo ca kho sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;

8.5

micchāpaṭipadā’ti—

8.6

iti vadaṁ dhammameva deseti.

8.7

You don’t say: ‘Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. All those who have broken off such indulgence are free of pain, harm, stress, and fever, and they are practicing the right way.’

8.8

Rather, by saying this you just teach Dhamma:

na evamāha.

8.9

‘Breaking off the indulgence is a principle free of pain, harm, stress, and fever, and it is the right way.’

‘Ananuyogo ca kho adukkho eso dhammo anupaghāto anupāyāso apariḷāho;

8.10

sammāpaṭipadā’ti—

8.11

iti vadaṁ dhammameva deseti.

8.12

You don’t say: ‘Indulging in self-mortification is painful, ignoble, and pointless. All those who indulge in it are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’

‘Ye attakilamathānuyogaṁ anuyuttā dukkhaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—

8.13

Rather, by saying this you just teach Dhamma:

na evamāha.

8.14

‘The indulgence is a principle beset by pain, harm, stress, and fever, and it is the wrong way.’

‘Anuyogo ca kho sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;

8.15

micchāpaṭipadā’ti—

8.16

iti vadaṁ dhammameva deseti.

8.17

You don’t say: ‘Indulging in self-mortification is painful, ignoble, and pointless. All those who have broken off such indulgence are free of pain, harm, stress, and fever, and they are practicing the right way.’

‘Ye attakilamathānuyogaṁ ananuyuttā dukkhaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—

8.18

Rather, by saying this you just teach Dhamma:

na evamāha.

8.19

‘Breaking off the indulgence is a principle free of pain, harm, stress, and fever, and it is the right way.’

‘Ananuyogo ca kho adukkho eso dhammo anupaghāto anupāyāso apariḷāho;

8.20

sammāpaṭipadā’ti—

8.21

iti vadaṁ dhammameva deseti.

8.22

You don’t say: ‘All those who have not given up the fetters of rebirth are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’

‘Yesaṁ kesañci bhavasaṁyojanaṁ appahīnaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—

8.23

Rather, by saying this you just teach Dhamma:

na evamāha.

8.24

‘When the fetter of rebirth is not given up, rebirth is also not given up.’

‘Bhavasaṁyojane ca kho appahīne bhavopi appahīno hotī’ti—

8.25

iti vadaṁ dhammameva deseti.

8.26

You don’t say: ‘All those who have given up the fetters of rebirth are free of pain, harm, stress, and fever, and they are practicing the right way.’

‘Yesaṁ kesañci bhavasaṁyojanaṁ pahīnaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—

8.27

Rather, by saying this you just teach Dhamma:

na evamāha.

8.28

‘When the fetter of rebirth is given up, rebirth is also given up.’

‘Bhavasaṁyojane ca kho pahīne bhavopi pahīno hotī’ti—

8.29

iti vadaṁ dhammameva deseti.

8.30

That’s how there is neither flattering nor rebuking, and just teaching Dhamma.

Evaṁ kho, bhikkhave, nevussādanā hoti na apasādanā, dhammadesanā ca.

8.31

‘Know what it means to flatter and to rebuke.

‘Ussādanañca jaññā, apasādanañca jaññā;

8.32

Knowing these, avoid them, and just teach Dhamma.’

ussādanañca ñatvā apasādanañca ñatvā nevussādeyya, na apasādeyya, dhammameva deseyyā’ti—

8.33

That’s what I said, and this is why I said it.

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

9.1

‘Know how to assess different kinds of pleasure.

‘Sukhavinicchayaṁ jaññā;

9.2

Knowing this, pursue inner bliss.’

sukhavinicchayaṁ ñatvā ajjhattaṁ sukhamanuyuñjeyyā’ti—

9.3

That’s what I said, but why did I say it?

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

9.4

There are these five kinds of sensual stimulation.

Pañcime, bhikkhave, kāmaguṇā.

9.5

What five?

Katame pañca?

9.6

Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.

Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā,

9.7

Sounds known by the ear …

sotaviññeyyā saddā …

9.8

Smells known by the nose …

ghānaviññeyyā gandhā …

9.9

Tastes known by the tongue …

jivhāviññeyyā rasā …

9.10

Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.

kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā—

9.11

These are the five kinds of sensual stimulation.

ime kho, bhikkhave, pañca kāmaguṇā.

9.12

The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure—a filthy, common, ignoble pleasure.

Yaṁ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ idaṁ vuccati kāmasukhaṁ mīḷhasukhaṁ puthujjanasukhaṁ anariyasukhaṁ.

9.13

Such pleasure should not be cultivated or developed, but should be feared, I say.

‘Na āsevitabbaṁ, na bhāvetabbaṁ, na bahulīkātabbaṁ, bhāyitabbaṁ etassa sukhassā’ti—vadāmi.

9.14

Now, take a bhikkhu 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.

Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.

9.15

As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption …

Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.

9.16

third absorption …

Pītiyā ca virāgā upekkhako ca viharati …pe… tatiyaṁ jhānaṁ …pe…

9.17

fourth absorption.

catutthaṁ jhānaṁ upasampajja viharati.

9.18

This is called the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening.

Idaṁ vuccati nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhisukhaṁ.

9.19

Such pleasure should be cultivated and developed, and should not be feared, I say.

‘Āsevitabbaṁ, bhāvetabbaṁ, bahulīkātabbaṁ, na bhāyitabbaṁ etassa sukhassā’ti—vadāmi.

9.20

‘Know how to assess different kinds of pleasure.

‘Sukhavinicchayaṁ jaññā;

9.21

Knowing this, pursue inner bliss.’

sukhavinicchayaṁ ñatvā ajjhattaṁ sukhamanuyuñjeyyā’ti—

9.22

That’s what I said, and this is why I said it.

iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

10.1

‘Don’t talk behind people’s backs, and don’t speak sharply in their presence.’

‘Rahovādaṁ na bhāseyya, sammukhā na khīṇaṁ bhaṇe’ti—

10.2

That’s what I said,

iti kho panetaṁ vuttaṁ.

10.3

but why did I say it?

Kiñcetaṁ paṭicca vuttaṁ?

10.4

When you know that what you say behind someone’s back is untrue, false, and harmful, then if at all possible you should not speak.

Tatra, bhikkhave, yaṁ jaññā rahovādaṁ abhūtaṁ atacchaṁ anatthasaṁhitaṁ sasakkaṁ taṁ rahovādaṁ na bhāseyya.

10.5

When you know that what you say behind someone’s back is true and correct, but harmful, then you should train yourself not to speak.

Yampi jaññā rahovādaṁ bhūtaṁ tacchaṁ anatthasaṁhitaṁ tassapi sikkheyya avacanāya.

10.6

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.

Yañca kho jaññā rahovādaṁ bhūtaṁ tacchaṁ atthasaṁhitaṁ tatra kālaññū assa tassa rahovādassa vacanāya.

10.7

When you know that your sharp words in someone’s presence are untrue, false, and harmful, then if at all possible you should not speak.

Tatra, bhikkhave, yaṁ jaññā sammukhā khīṇavādaṁ abhūtaṁ atacchaṁ anatthasaṁhitaṁ sasakkaṁ taṁ sammukhā khīṇavādaṁ na bhāseyya.

10.8

When you know that your sharp words in someone’s presence are true and correct, but harmful, then you should train yourself not to speak.

Yampi jaññā sammukhā khīṇavādaṁ bhūtaṁ tacchaṁ anatthasaṁhitaṁ tassapi sikkheyya avacanāya.

10.9

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.

Yañca kho jaññā sammukhā khīṇavādaṁ bhūtaṁ tacchaṁ atthasaṁhitaṁ tatra kālaññū assa tassa sammukhā khīṇavādassa vacanāya.

10.10

‘Don’t talk behind people’s backs, and don’t speak sharply in their presence.’

‘Rahovādaṁ na bhāseyya, sammukhā na khīṇaṁ bhaṇe’ti—

10.11

That’s what I said, and this is why I said it.

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

11.1

‘Don’t speak hurriedly.’

‘Ataramānova bhāseyya no taramāno’ti—

11.2

That’s what I said, but why did I say it?

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

11.3

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.

Tatra, bhikkhave, taramānassa bhāsato kāyopi kilamati, cittampi upahaññati, saropi upahaññati, kaṇṭhopi āturīyati, avisaṭṭhampi hoti aviññeyyaṁ taramānassa bhāsitaṁ.

11.4

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.

Tatra, bhikkhave, ataramānassa bhāsato kāyopi na kilamati, cittampi na upahaññati, saropi na upahaññati, kaṇṭhopi na āturīyati, visaṭṭhampi hoti viññeyyaṁ ataramānassa bhāsitaṁ.

11.5

‘Don’t speak hurriedly.’

‘Ataramānova bhāseyya, no taramāno’ti—

11.6

That’s what I said, and this is why I said it.

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

12.1

‘Don’t insist on local terminology and don’t override normal usage.’

‘Janapadaniruttiṁ nābhiniveseyya, samaññaṁ nātidhāveyyā’ti—

12.2

That’s what I said, but why did I say it?

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

12.3

And how do you insist on local terminology and override normal usage?

Kathañca, bhikkhave, janapadaniruttiyā ca abhiniveso hoti samaññāya ca atisāro?

12.4

It’s when in different localities the same thing is known as a ‘plate’, a ‘bowl’, a ‘cup’, a ‘dish’, a ‘basin’, a ‘tureen’, or a ‘porringer’.

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.

12.5

And however it is known in those various localities, you speak accordingly, obstinately sticking to that and insisting:

Iti yathā yathā naṁ tesu tesu janapadesu sañjānanti tathā tathā thāmasā parāmāsā abhinivissa voharati:

12.6

‘This is the only truth, other ideas are silly.’

‘idameva saccaṁ, moghamaññan’ti.

12.7

That’s how you insist on local terminology and override normal usage.

Evaṁ kho, bhikkhave, janapadaniruttiyā ca abhiniveso hoti samaññāya ca atisāro.

12.8

And how do you not insist on local terminology and not override normal usage?

Kathañca, bhikkhave, janapadaniruttiyā ca anabhiniveso hoti samaññāya ca anatisāro?

12.9

It’s when in different localities the same thing is known as a ‘plate’, a ‘bowl’, a ‘cup’, a ‘dish’, a ‘basin’, a ‘tureen’, or a ‘porringer’.

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.

12.10

And however it is known in those various localities, you speak accordingly, thinking: ‘It seems that the venerables are referring to this.’

Iti yathā yathā naṁ tesu tesu janapadesu sañjānanti ‘idaṁ kira me āyasmanto sandhāya voharantī’ti tathā tathā voharati aparāmasaṁ.

12.11

That’s how you don’t insist on local terminology and don’t override normal usage.

Evaṁ kho, bhikkhave, janapadaniruttiyā ca anabhiniveso hoti, samaññāya ca anatisāro.

12.12

‘Don’t insist on local terminology and don’t override normal usage.’

‘Janapadaniruttiṁ nābhiniveseyya samaññaṁ nātidhāveyyā’ti—

12.13

That’s what I said, and this is why I said it.

iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

13.1

Now, bhikkhū, pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. Indulging in such happiness is a principle beset by pain, harm, stress, and fever, and it is the wrong way.

Tatra, bhikkhave, yo kāmapaṭisandhisukhino somanassānuyogo hīno gammo pothujjaniko anariyo anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;

13.2

micchāpaṭipadā.

13.3

That’s why this is a principle beset by conflict.

Tasmā eso dhammo saraṇo.

13.4

Breaking off such indulgence is a principle free of pain, harm, stress, and fever, and it is the right way.

Tatra, bhikkhave, yo kāmapaṭisandhisukhino somanassānuyogaṁ ananuyogo hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;

13.5

sammāpaṭipadā.

13.6

That’s why this is a principle free of conflict.

Tasmā eso dhammo araṇo.

13.7

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.

Tatra, bhikkhave, yo attakilamathānuyogo dukkho anariyo anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;

13.8

micchāpaṭipadā.

13.9

That’s why this is a principle beset by conflict.

Tasmā eso dhammo saraṇo.

13.10

Breaking off such indulgence is a principle free of pain, harm, stress, and fever, and it is the right way.

Tatra, bhikkhave, yo attakilamathānuyogaṁ ananuyogo dukkhaṁ anariyaṁ anatthasaṁhitaṁ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;

13.11

sammāpaṭipadā.

13.12

That’s why this is a principle free of conflict.

Tasmā eso dhammo araṇo.

13.13

The middle way of practice by which the Realized One was awakened 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.

Tatra, bhikkhave, yāyaṁ majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;

13.14

sammāpaṭipadā.

13.15

That’s why this is a principle free of conflict.

Tasmā eso dhammo araṇo.

13.16

Flattering and rebuking without teaching Dhamma is a principle beset by pain, harm, stress, and fever, and it is the wrong way.

Tatra, bhikkhave, yāyaṁ ussādanā ca apasādanā ca no ca dhammadesanā, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;

13.17

micchāpaṭipadā.

13.18

That’s why this is a principle beset by conflict.

Tasmā eso dhammo saraṇo.

13.19

Neither flattering nor rebuking, and just teaching Dhamma is a principle free of pain, harm, stress, and fever, and it is the right way.

Tatra, bhikkhave, yāyaṁ nevussādanā ca na apasādanā ca dhammadesanā ca, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;

13.20

sammāpaṭipadā.

13.21

That’s why this is a principle free of conflict.

Tasmā eso dhammo araṇo.

13.22

Sensual pleasure—a filthy, common, ignoble pleasure—is a principle beset by pain, harm, stress, and fever, and it is the wrong way.

Tatra, bhikkhave, yamidaṁ kāmasukhaṁ mīḷhasukhaṁ pothujjanasukhaṁ anariyasukhaṁ, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;

13.23

micchāpaṭipadā.

13.24

That’s why this is a principle beset by conflict.

Tasmā eso dhammo saraṇo.

13.25

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.

Tatra, bhikkhave, yamidaṁ nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhisukhaṁ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;

13.26

sammāpaṭipadā.

13.27

That’s why this is a principle free of conflict.

Tasmā eso dhammo araṇo.

13.28

Saying untrue, false, and harmful things behind someone’s back is a principle beset by pain, harm, stress, and fever, and it is the wrong way.

Tatra, bhikkhave, yvāyaṁ rahovādo abhūto ataccho anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;

13.29

micchāpaṭipadā.

13.30

That’s why this is a principle beset by conflict.

Tasmā eso dhammo saraṇo.

13.31

Saying true and correct, but harmful things behind someone’s back is a principle beset by pain, harm, stress, and fever, and it is the wrong way.

Tatra, bhikkhave, yvāyaṁ rahovādo bhūto taccho anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;

13.32

micchāpaṭipadā.

13.33

That’s why this is a principle beset by conflict.

Tasmā eso dhammo saraṇo.

13.34

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.

Tatra, bhikkhave, yvāyaṁ rahovādo bhūto taccho atthasaṁhito, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;

13.35

sammāpaṭipadā.

13.36

That’s why this is a principle free of conflict.

Tasmā eso dhammo araṇo.

13.37

Saying untrue, false, and harmful things in someone’s presence is a principle beset by pain, harm, stress, and fever, and it is the wrong way.

Tatra, bhikkhave, yvāyaṁ sammukhā khīṇavādo abhūto ataccho anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;

13.38

micchāpaṭipadā.

13.39

That’s why this is a principle beset by conflict.

Tasmā eso dhammo saraṇo.

13.40

Saying true and correct, but harmful things in someone’s presence is a principle beset by pain, harm, stress, and fever, and it is the wrong way.

Tatra, bhikkhave, yvāyaṁ sammukhā khīṇavādo bhūto taccho anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;

13.41

micchāpaṭipadā.

13.42

That’s why this is a principle beset by conflict.

Tasmā eso dhammo saraṇo.

13.43

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.

Tatra, bhikkhave, yvāyaṁ sammukhā khīṇavādo bhūto taccho atthasaṁhito, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;

13.44

sammāpaṭipadā.

13.45

That’s why this is a principle free of conflict.

Tasmā eso dhammo araṇo.

13.46

Speaking hurriedly is a principle beset by pain, harm, stress, and fever, and it is the wrong way.

Tatra, bhikkhave, yamidaṁ taramānassa bhāsitaṁ, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;

13.47

micchāpaṭipadā.

13.48

That’s why this is a principle beset by conflict.

Tasmā eso dhammo saraṇo.

13.49

Speaking unhurriedly is a principle free of pain, harm, stress, and fever, and it is the right way.

Tatra, bhikkhave, yamidaṁ ataramānassa bhāsitaṁ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;

13.50

sammāpaṭipadā.

13.51

That’s why this is a principle free of conflict.

Tasmā eso dhammo araṇo.

13.52

Insisting on local terminology and overriding normal usage is a principle beset by pain, harm, stress, and fever, and it is the wrong way.

Tatra, bhikkhave, yvāyaṁ janapadaniruttiyā ca abhiniveso samaññāya ca atisāro, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;

13.53

micchāpaṭipadā.

13.54

That’s why this is a principle beset by conflict.

Tasmā eso dhammo saraṇo.

13.55

Not insisting on local terminology and not overriding normal usage is a principle free of pain, harm, stress, and fever, and it is the right way.

Tatra, bhikkhave, yvāyaṁ janapadaniruttiyā ca anabhiniveso samaññāya ca anatisāro, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;

13.56

sammāpaṭipadā.

13.57

That’s why this is a principle free of conflict.

Tasmā eso dhammo araṇo.

14.1

So you should train like this: ‘We shall know the dhamma beset by conflict and the dhamma free of conflict.

Tasmātiha, bhikkhave, ‘saraṇañca dhammaṁ jānissāma, araṇañca dhammaṁ jānissāma;

14.2

Knowing this, we will practice the way free of conflict.’

saraṇañca dhammaṁ ñatvā araṇañca dhammaṁ ñatvā araṇapaṭipadaṁ paṭipajjissāmā’ti evañhi vo, bhikkhave, sikkhitabbaṁ.

14.3

And, bhikkhū, Subhūti, the gentleman, practices the way of non-conflict.”

Subhūti ca pana, bhikkhave, kulaputto araṇapaṭipadaṁ paṭipanno”ti.

14.4

That is what the Buddha said.

Idamavoca bhagavā.

14.5

Satisfied, the bhikkhū were happy with what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

14.6

Araṇavibhaṅgasuttaṁ niṭṭhitaṁ navamaṁ.