{"id":"mn139","title":"The Analysis of No Strife","languageCodes":["en","pi"],"languageNotes":{"en":"Bhikkhu Sujato · CC0","pi":"Mahāsaṅgīti edition · SuttaCentral"},"chapters":[{"id":"mn139","title":"The Analysis of No Strife","units":[{"id":"mn139:0","sourceIds":["mn139:0.1","mn139:0.2"],"kind":"text","text":{"pi":"Majjhima Nikāya 139\nAraṇavibhaṅgasutta","en":"Middle Discourses 139\nThe Analysis of No Strife"}},{"id":"mn139:1","sourceIds":["mn139:1.1","mn139:1.2","mn139:1.3","mn139:1.4","mn139:1.5","mn139:1.6"],"kind":"text","text":{"pi":"Evaṁ me sutaṁ—\nekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.\nTatra kho bhagavā bhikkhū āmantesi:\n“bhikkhavo”ti.\n“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.\nBhagavā etadavoca:","en":"So I have heard.\nAt one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.\nThere the Buddha addressed the mendicants,\n“Mendicants!”\n“Venerable sir,” they replied.\nThe Buddha said this:"}},{"id":"mn139:2","sourceIds":["mn139:2.1","mn139:2.2","mn139:2.3","mn139:2.4"],"kind":"text","text":{"pi":"“araṇavibhaṅgaṁ vo, bhikkhave, desessāmi.\nTaṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.\n“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.\nBhagavā etadavoca:","en":"“Mendicants, I shall teach you the analysis of no strife.\nListen and apply your mind well, I will speak.”\n“Yes, sir,” they replied.\nThe Buddha said this:"}},{"id":"mn139:3","sourceIds":["mn139:3.1","mn139:3.2","mn139:3.3","mn139:3.4","mn139:3.5","mn139:3.6","mn139:3.7","mn139:3.8","mn139:3.9","mn139:3.10"],"kind":"text","text":{"pi":"“Na kāmasukhamanuyuñjeyya hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, na ca attakilamathānuyogamanuyuñjeyya dukkhaṁ anariyaṁ anatthasaṁhitaṁ.\nEte kho, bhikkhave, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.\nUssādanañca jaññā, apasādanañca jaññā;\nussādanañca ñatvā apasādanañca ñatvā nevussādeyya, na apasādeyya, dhammameva deseyya.\nSukhavinicchayaṁ jaññā;\nsukhavinicchayaṁ ñatvā ajjhattaṁ sukhamanuyuñjeyya.\nRahovādaṁ na bhāseyya, sammukhā na khīṇaṁ bhaṇe.\nAtaramānova bhāseyya, no taramāno.\nJanapadaniruttiṁ nābhiniveseyya, samaññaṁ nātidhāveyyāti—\nayamuddeso araṇavibhaṅgassa.","en":"“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.\nAvoiding 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.\nKnow what it means to flatter and to rebuke.\nKnowing these, avoid them, and just teach Dhamma.\nKnow how to evaluate different kinds of pleasure.\nKnowing this, pursue inner pleasure.\nDon’t talk behind people’s backs, and don’t speak sharply in their presence.\nDon’t speak hurriedly.\nDon’t insist on popular definitions and don’t overstep normal labels.\nThis is the summary recital for the analysis of no strife."}},{"id":"mn139:4","sourceIds":["mn139:4.1","mn139:4.2","mn139:4.3","mn139:4.4","mn139:4.5","mn139:4.6","mn139:4.7","mn139:4.8"],"kind":"text","text":{"pi":"‘Na kāmasukhamanuyuñjeyya hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, na ca attakilamathānuyogamanuyuñjeyya dukkhaṁ anariyaṁ anatthasaṁhitan’ti—\niti kho panetaṁ vuttaṁ; Kiñcetaṁ paṭicca vuttaṁ?\nYo kāmapaṭisandhisukhino somanassānuyogo hīno gammo pothujjaniko anariyo anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā.\nYo kāmapaṭisandhisukhino somanassānuyogaṁ ananuyogo hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā.\nYo attakilamathānuyogo dukkho anariyo anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā.\nYo attakilamathānuyogaṁ ananuyogo dukkhaṁ anariyaṁ anatthasaṁhitaṁ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā.\n‘Na kāmasukhamanuyuñjeyya hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, na ca attakilamathānuyogaṁ anuyuñjeyya dukkhaṁ anariyaṁ anatthasaṁhitan’ti—\niti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.","en":"‘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.’\nThat’s what I said, but why did I say it?\nIndulging 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.\nBreaking off such indulgence is a principle free of pain, harm, stress, and fever, and it is the right way.\nIndulging 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.\nBreaking off such indulgence is a principle free of pain, harm, stress, and fever, and it is the right way.\n‘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.’\nThat’s what I said, and this is why I said it."}},{"id":"mn139:5","sourceIds":["mn139:5.1","mn139:5.2","mn139:5.3","mn139:5.4","mn139:5.5","mn139:5.6"],"kind":"text","text":{"pi":"‘Ete kho ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattatī’ti—\niti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?\nAyameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—\nsammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.\n‘Ete kho ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattatī’ti—\niti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.","en":"‘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.’\nThat’s what I said, but why did I say it?\nIt is simply this noble eightfold path, that is:\nright view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.\n‘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.’\nThat’s what I said, and this is why I said it."}},{"id":"mn139:6","sourceIds":["mn139:6.1","mn139:6.2","mn139:6.3"],"kind":"text","text":{"pi":"‘Ussādanañca jaññā, apasādanañca jaññā;\nussādanañca ñatvā apasādanañca ñatvā nevussādeyya, na apasādeyya, dhammameva deseyyā’ti—\niti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?","en":"‘Know what it means to flatter and to rebuke.\nKnowing these, avoid them, and just teach Dhamma.’\nThat’s what I said, but why did I say it?"}},{"id":"mn139:7","sourceIds":["mn139:7.1","mn139:7.2","mn139:7.3","mn139:7.4","mn139:7.5","mn139:7.6","mn139:7.7","mn139:7.8","mn139:7.9","mn139:7.10","mn139:7.11","mn139:7.12","mn139:7.13","mn139:7.14"],"kind":"text","text":{"pi":"Kathañca, bhikkhave, ussādanā ca hoti apasādanā ca, no ca dhammadesanā?\n‘Ye kāmapaṭisandhisukhino somanassānuyogaṁ anuyuttā hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—\niti vadaṁ ittheke apasādeti.\n‘Ye kāmapaṭisandhisukhino somanassānuyogaṁ ananuyuttā hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—\niti vadaṁ ittheke ussādeti.\n‘Ye attakilamathānuyogaṁ anuyuttā dukkhaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—\niti vadaṁ ittheke apasādeti.\n‘Ye attakilamathānuyogaṁ ananuyuttā dukkhaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—\niti vadaṁ ittheke ussādeti.\n‘Yesaṁ kesañci bhavasaṁyojanaṁ appahīnaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—\niti vadaṁ ittheke apasādeti.\n‘Yesaṁ kesañci bhavasaṁyojanaṁ pahīnaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—\niti vadaṁ ittheke ussādeti.\nEvaṁ kho, bhikkhave, ussādanā ca hoti apasādanā ca, no ca dhammadesanā.","en":"And how is there flattering and rebuking without teaching Dhamma?\n‘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.’\nIn speaking like this, one rebukes some here.\n‘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.’\nIn speaking like this, one flatters some here.\n‘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.’\nIn speaking like this, one rebukes some here.\n‘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.’\nIn speaking like this, one flatters some here.\n‘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.’\nIn speaking like this, one rebukes some here.\n‘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.’\nIn speaking like this, one flatters some here.\nThat’s how there is flattering and rebuking without teaching Dhamma."}},{"id":"mn139:8","sourceIds":["mn139:8.1","mn139:8.2","mn139:8.3","mn139:8.4","mn139:8.5","mn139:8.6","mn139:8.7","mn139:8.8","mn139:8.9","mn139:8.10","mn139:8.11","mn139:8.12","mn139:8.13","mn139:8.14","mn139:8.15","mn139:8.16","mn139:8.17","mn139:8.18","mn139:8.19","mn139:8.20","mn139:8.21","mn139:8.22","mn139:8.23","mn139:8.24","mn139:8.25","mn139:8.26","mn139:8.27","mn139:8.28","mn139:8.29","mn139:8.30","mn139:8.31","mn139:8.32","mn139:8.33"],"kind":"text","text":{"pi":"Kathañca, bhikkhave, nevussādanā hoti na apasādanā, dhammadesanā ca?\n‘Ye kāmapaṭisandhisukhino somanassānuyogaṁ anuyuttā hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—\nna evamāha.\n‘Anuyogo ca kho sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;\nmicchāpaṭipadā’ti—\niti vadaṁ dhammameva deseti.\n‘Ye kāmapaṭisandhisukhino somanassānuyogaṁ ananuyuttā hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—\nna evamāha.\n‘Ananuyogo ca kho adukkho eso dhammo anupaghāto anupāyāso apariḷāho;\nsammāpaṭipadā’ti—\niti vadaṁ dhammameva deseti.\n‘Ye attakilamathānuyogaṁ anuyuttā dukkhaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—\nna evamāha.\n‘Anuyogo ca kho sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;\nmicchāpaṭipadā’ti—\niti vadaṁ dhammameva deseti.\n‘Ye attakilamathānuyogaṁ ananuyuttā dukkhaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—\nna evamāha.\n‘Ananuyogo ca kho adukkho eso dhammo anupaghāto anupāyāso apariḷāho;\nsammāpaṭipadā’ti—\niti vadaṁ dhammameva deseti.\n‘Yesaṁ kesañci bhavasaṁyojanaṁ appahīnaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—\nna evamāha.\n‘Bhavasaṁyojane ca kho appahīne bhavopi appahīno hotī’ti—\niti vadaṁ dhammameva deseti.\n‘Yesaṁ kesañci bhavasaṁyojanaṁ pahīnaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—\nna evamāha.\n‘Bhavasaṁyojane ca kho pahīne bhavopi pahīno hotī’ti—\niti vadaṁ dhammameva deseti.\nEvaṁ kho, bhikkhave, nevussādanā hoti na apasādanā, dhammadesanā ca.\n‘Ussādanañca jaññā, apasādanañca jaññā;\nussādanañca ñatvā apasādanañca ñatvā nevussādeyya, na apasādeyya, dhammameva deseyyā’ti—\niti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.","en":"And how is there neither flattering nor rebuking, and just teaching Dhamma?\nYou 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.’\nRather, by saying this you just teach Dhamma:\n‘The indulgence is a principle beset by pain, harm, stress, and fever, and it is the wrong way.’\nYou 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.’\nRather, by saying this you just teach Dhamma:\n‘Breaking off the indulgence is a principle free of pain, harm, stress, and fever, and it is the right way.’\nYou 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.’\nRather, by saying this you just teach Dhamma:\n‘The indulgence is a principle beset by pain, harm, stress, and fever, and it is the wrong way.’\nYou 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.’\nRather, by saying this you just teach Dhamma:\n‘Breaking off the indulgence is a principle free of pain, harm, stress, and fever, and it is the right way.’\nYou 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.’\nRather, by saying this you just teach Dhamma:\n‘When the fetter of continued existence is not given up, continued existence is also not given up.’\nYou 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.’\nRather, by saying this you just teach Dhamma:\n‘When the fetter of continued existence is given up, continued existence is also given up.’\nThat’s how there is neither flattering nor rebuking, and just teaching Dhamma.\n‘Know what it means to flatter and to rebuke.\nKnowing these, avoid them, and just teach Dhamma.’\nThat’s what I said, and this is why I said it."}},{"id":"mn139:9","sourceIds":["mn139:9.1","mn139:9.2","mn139:9.3","mn139:9.4","mn139:9.5","mn139:9.6","mn139:9.7","mn139:9.8","mn139:9.9","mn139:9.10","mn139:9.11","mn139:9.12","mn139:9.13","mn139:9.14","mn139:9.15","mn139:9.16","mn139:9.17","mn139:9.18","mn139:9.19","mn139:9.20","mn139:9.21","mn139:9.22"],"kind":"text","text":{"pi":"‘Sukhavinicchayaṁ jaññā;\nsukhavinicchayaṁ ñatvā ajjhattaṁ sukhamanuyuñjeyyā’ti—\niti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?\nPañcime, bhikkhave, kāmaguṇā.\nKatame pañca?\nCakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā,\nsotaviññeyyā saddā …\nghānaviññeyyā gandhā …\njivhāviññeyyā rasā …\nkāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā—\nime kho, bhikkhave, pañca kāmaguṇā.\nYaṁ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ idaṁ vuccati kāmasukhaṁ mīḷhasukhaṁ puthujjanasukhaṁ anariyasukhaṁ.\n‘Na āsevitabbaṁ, na bhāvetabbaṁ, na bahulīkātabbaṁ, bhāyitabbaṁ etassa sukhassā’ti—vadāmi.\nIdha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.\nVitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.\nPītiyā ca virāgā upekkhako ca viharati …pe… tatiyaṁ jhānaṁ …pe…\ncatutthaṁ jhānaṁ upasampajja viharati.\nIdaṁ vuccati nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhisukhaṁ.\n‘Āsevitabbaṁ, bhāvetabbaṁ, bahulīkātabbaṁ, na bhāyitabbaṁ etassa sukhassā’ti—vadāmi.\n‘Sukhavinicchayaṁ jaññā;\nsukhavinicchayaṁ ñatvā ajjhattaṁ sukhamanuyuñjeyyā’ti—\niti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.","en":"‘Know how to evaluate different kinds of pleasure.\nKnowing this, pursue inner pleasure.’\nThat’s what I said, but why did I say it?\nThere are these five kinds of sensual stimulation.\nWhat five?\nSights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing.\nSounds known by the ear …\nSmells known by the nose …\nTastes known by the tongue …\nTouches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.\nThese are the five kinds of sensual stimulation.\nThe pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure—a filthy, common, ignoble pleasure.\nSuch pleasure should not be cultivated or developed, but should be feared, I say.\nNow, 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.\nAs the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption …\nthird absorption …\nfourth absorption.\nThis is called the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening.\nSuch pleasure should be cultivated and developed, and should not be feared, I say.\n‘Know how to evaluate different kinds of pleasure.\nKnowing this, pursue inner pleasure.’\nThat’s what I said, and this is why I said it."}},{"id":"mn139:10","sourceIds":["mn139:10.1","mn139:10.2","mn139:10.3","mn139:10.4","mn139:10.5","mn139:10.6","mn139:10.7","mn139:10.8","mn139:10.9","mn139:10.10","mn139:10.11"],"kind":"text","text":{"pi":"‘Rahovādaṁ na bhāseyya, sammukhā na khīṇaṁ bhaṇe’ti—\niti kho panetaṁ vuttaṁ.\nKiñcetaṁ paṭicca vuttaṁ?\nTatra, bhikkhave, yaṁ jaññā rahovādaṁ abhūtaṁ atacchaṁ anatthasaṁhitaṁ sasakkaṁ taṁ rahovādaṁ na bhāseyya.\nYampi jaññā rahovādaṁ bhūtaṁ tacchaṁ anatthasaṁhitaṁ tassapi sikkheyya avacanāya.\nYañca kho jaññā rahovādaṁ bhūtaṁ tacchaṁ atthasaṁhitaṁ tatra kālaññū assa tassa rahovādassa vacanāya.\nTatra, bhikkhave, yaṁ jaññā sammukhā khīṇavādaṁ abhūtaṁ atacchaṁ anatthasaṁhitaṁ sasakkaṁ taṁ sammukhā khīṇavādaṁ na bhāseyya.\nYampi jaññā sammukhā khīṇavādaṁ bhūtaṁ tacchaṁ anatthasaṁhitaṁ tassapi sikkheyya avacanāya.\nYañca kho jaññā sammukhā khīṇavādaṁ bhūtaṁ tacchaṁ atthasaṁhitaṁ tatra kālaññū assa tassa sammukhā khīṇavādassa vacanāya.\n‘Rahovādaṁ na bhāseyya, sammukhā na khīṇaṁ bhaṇe’ti—\niti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.","en":"‘Don’t talk behind people’s backs, and don’t speak sharply in their presence.’\nThat’s what I said,\nbut why did I say it?\nWhen 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.\nWhen you know that what you say behind someone’s back is true and correct, but pointless, then you should train yourself not to speak.\nWhen you know that what you say behind someone’s back is true, correct, and beneficial, then you should know the right time to speak.\nWhen 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.\nWhen you know that your sharp words in someone’s presence are true and correct, but pointless, then you should train yourself not to speak.\nWhen you know that your sharp words in someone’s presence are true, correct, and beneficial, then you should know the right time to speak.\n‘Don’t talk behind people’s backs, and don’t speak sharply in their presence.’\nThat’s what I said, and this is why I said it."}},{"id":"mn139:11","sourceIds":["mn139:11.1","mn139:11.2","mn139:11.3","mn139:11.4","mn139:11.5","mn139:11.6"],"kind":"text","text":{"pi":"‘Ataramānova bhāseyya no taramāno’ti—\niti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?\nTatra, bhikkhave, taramānassa bhāsato kāyopi kilamati, cittampi upahaññati, saropi upahaññati, kaṇṭhopi āturīyati, avisaṭṭhampi hoti aviññeyyaṁ taramānassa bhāsitaṁ.\nTatra, bhikkhave, ataramānassa bhāsato kāyopi na kilamati, cittampi na upahaññati, saropi na upahaññati, kaṇṭhopi na āturīyati, visaṭṭhampi hoti viññeyyaṁ ataramānassa bhāsitaṁ.\n‘Ataramānova bhāseyya, no taramāno’ti—\niti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.","en":"‘Don’t speak hurriedly.’\nThat’s what I said, but why did I say it?\nWhen 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.\nWhen 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.\n‘Don’t speak hurriedly.’\nThat’s what I said, and this is why I said it."}},{"id":"mn139:12","sourceIds":["mn139:12.1","mn139:12.2","mn139:12.3","mn139:12.4","mn139:12.5","mn139:12.6","mn139:12.7","mn139:12.8","mn139:12.9","mn139:12.10","mn139:12.11","mn139:12.12","mn139:12.13"],"kind":"text","text":{"pi":"‘Janapadaniruttiṁ nābhiniveseyya, samaññaṁ nātidhāveyyā’ti—\niti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?\nKathañca, bhikkhave, janapadaniruttiyā ca abhiniveso hoti samaññāya ca atisāro?\nIdha, bhikkhave, tadevekaccesu janapadesu ‘pātī’ti sañjānanti, ‘pattan’ti sañjānanti, ‘vittan’ti sañjānanti, ‘sarāvan’ti sañjānanti ‘dhāropan’ti sañjānanti, ‘poṇan’ti sañjānanti, ‘pisīlavan’ti sañjānanti.\nIti yathā yathā naṁ tesu tesu janapadesu sañjānanti tathā tathā thāmasā parāmāsā abhinivissa voharati:\n‘idameva saccaṁ, moghamaññan’ti.\nEvaṁ kho, bhikkhave, janapadaniruttiyā ca abhiniveso hoti samaññāya ca atisāro.\nKathañca, bhikkhave, janapadaniruttiyā ca anabhiniveso hoti samaññāya ca anatisāro?\nIdha, bhikkhave, tadevekaccesu janapadesu ‘pātī’ti sañjānanti, ‘pattan’ti sañjānanti, ‘vittan’ti sañjānanti, ‘sarāvan’ti sañjānanti, ‘dhāropan’ti sañjānanti, ‘poṇan’ti sañjānanti, ‘pisīlavan’ti sañjānanti.\nIti yathā yathā naṁ tesu tesu janapadesu sañjānanti ‘idaṁ kira me āyasmanto sandhāya voharantī’ti tathā tathā voharati aparāmasaṁ.\nEvaṁ kho, bhikkhave, janapadaniruttiyā ca anabhiniveso hoti, samaññāya ca anatisāro.\n‘Janapadaniruttiṁ nābhiniveseyya samaññaṁ nātidhāveyyā’ti—\niti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.","en":"‘Don’t insist on popular definitions and don’t overstep normal labels.’\nThat’s what I said, but why did I say it?\nAnd how do you insist on popular definitions and overstep normal labels?\nIt’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’.\nAnd however it is known among those various populations, you speak accordingly, obstinately sticking to that and insisting:\n‘This is the only truth, anything else is futile.’\nThat’s how you insist on popular definitions and overstep normal labels.\nAnd how do you not insist on popular definitions and overstep normal labels?\nIt’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’.\nAnd however it is known among those various populations, you speak accordingly, thinking: ‘It seems that the venerables are referring to this.’\nThat’s how you don’t insist on popular definitions and don’t overstep normal labels.\n‘Don’t insist on popular definitions and don’t overstep normal labels.’\nThat’s what I said, and this is why I said it."}},{"id":"mn139:13","sourceIds":["mn139:13.1","mn139:13.2","mn139:13.3","mn139:13.4","mn139:13.5","mn139:13.6","mn139:13.7","mn139:13.8","mn139:13.9","mn139:13.10","mn139:13.11","mn139:13.12","mn139:13.13","mn139:13.14","mn139:13.15","mn139:13.16","mn139:13.17","mn139:13.18","mn139:13.19","mn139:13.20","mn139:13.21","mn139:13.22","mn139:13.23","mn139:13.24","mn139:13.25","mn139:13.26","mn139:13.27","mn139:13.28","mn139:13.29","mn139:13.30","mn139:13.31","mn139:13.32","mn139:13.33","mn139:13.34","mn139:13.35","mn139:13.36","mn139:13.37","mn139:13.38","mn139:13.39","mn139:13.40","mn139:13.41","mn139:13.42","mn139:13.43","mn139:13.44","mn139:13.45","mn139:13.46","mn139:13.47","mn139:13.48","mn139:13.49","mn139:13.50","mn139:13.51","mn139:13.52","mn139:13.53","mn139:13.54","mn139:13.55","mn139:13.56","mn139:13.57"],"kind":"text","text":{"pi":"Tatra, bhikkhave, yo kāmapaṭisandhisukhino somanassānuyogo hīno gammo pothujjaniko anariyo anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;\nmicchāpaṭipadā.\nTasmā eso dhammo saraṇo.\nTatra, bhikkhave, yo kāmapaṭisandhisukhino somanassānuyogaṁ ananuyogo hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;\nsammāpaṭipadā.\nTasmā eso dhammo araṇo.\nTatra, bhikkhave, yo attakilamathānuyogo dukkho anariyo anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;\nmicchāpaṭipadā.\nTasmā eso dhammo saraṇo.\nTatra, bhikkhave, yo attakilamathānuyogaṁ ananuyogo dukkhaṁ anariyaṁ anatthasaṁhitaṁ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;\nsammāpaṭipadā.\nTasmā eso dhammo araṇo.\nTatra, bhikkhave, yāyaṁ majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;\nsammāpaṭipadā.\nTasmā eso dhammo araṇo.\nTatra, bhikkhave, yāyaṁ ussādanā ca apasādanā ca no ca dhammadesanā, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;\nmicchāpaṭipadā.\nTasmā eso dhammo saraṇo.\nTatra, bhikkhave, yāyaṁ nevussādanā ca na apasādanā ca dhammadesanā ca, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;\nsammāpaṭipadā.\nTasmā eso dhammo araṇo.\nTatra, bhikkhave, yamidaṁ kāmasukhaṁ mīḷhasukhaṁ pothujjanasukhaṁ anariyasukhaṁ, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;\nmicchāpaṭipadā.\nTasmā eso dhammo saraṇo.\nTatra, bhikkhave, yamidaṁ nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhisukhaṁ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;\nsammāpaṭipadā.\nTasmā eso dhammo araṇo.\nTatra, bhikkhave, yvāyaṁ rahovādo abhūto ataccho anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;\nmicchāpaṭipadā.\nTasmā eso dhammo saraṇo.\nTatra, bhikkhave, yvāyaṁ rahovādo bhūto taccho anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;\nmicchāpaṭipadā.\nTasmā eso dhammo saraṇo.\nTatra, bhikkhave, yvāyaṁ rahovādo bhūto taccho atthasaṁhito, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;\nsammāpaṭipadā.\nTasmā eso dhammo araṇo.\nTatra, bhikkhave, yvāyaṁ sammukhā khīṇavādo abhūto ataccho anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;\nmicchāpaṭipadā.\nTasmā eso dhammo saraṇo.\nTatra, bhikkhave, yvāyaṁ sammukhā khīṇavādo bhūto taccho anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;\nmicchāpaṭipadā.\nTasmā eso dhammo saraṇo.\nTatra, bhikkhave, yvāyaṁ sammukhā khīṇavādo bhūto taccho atthasaṁhito, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;\nsammāpaṭipadā.\nTasmā eso dhammo araṇo.\nTatra, bhikkhave, yamidaṁ taramānassa bhāsitaṁ, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;\nmicchāpaṭipadā.\nTasmā eso dhammo saraṇo.\nTatra, bhikkhave, yamidaṁ ataramānassa bhāsitaṁ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;\nsammāpaṭipadā.\nTasmā eso dhammo araṇo.\nTatra, bhikkhave, yvāyaṁ janapadaniruttiyā ca abhiniveso samaññāya ca atisāro, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;\nmicchāpaṭipadā.\nTasmā eso dhammo saraṇo.\nTatra, bhikkhave, yvāyaṁ janapadaniruttiyā ca anabhiniveso samaññāya ca anatisāro, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;\nsammāpaṭipadā.\nTasmā eso dhammo araṇo.","en":"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.\nThat’s why this is a principle beset by strife.\nBreaking off such indulgence is a principle free of pain, harm, stress, and fever, and it is the right way.\nThat’s why this is a principle free of strife.\nIndulging 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.\nThat’s why this is a principle beset by strife.\nBreaking off such indulgence is a principle free of pain, harm, stress, and fever, and it is the right way.\nThat’s why this is a principle free of strife.\nThe 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.\nThat’s why this is a principle free of strife.\nFlattering and rebuking without teaching Dhamma is a principle beset by pain, harm, stress, and fever, and it is the wrong way.\nThat’s why this is a principle beset by strife.\nNeither flattering nor rebuking, and just teaching Dhamma is a principle free of pain, harm, stress, and fever, and it is the right way.\nThat’s why this is a principle free of strife.\nSensual pleasure—a filthy, common, ignoble pleasure—is a principle beset by pain, harm, stress, and fever, and it is the wrong way.\nThat’s why this is a principle beset by strife.\nThe 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.\nThat’s why this is a principle free of strife.\nSaying 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.\nThat’s why this is a principle beset by strife.\nSaying 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.\nThat’s why this is a principle beset by strife.\nSaying 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.\nThat’s why this is a principle free of strife.\nSaying 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.\nThat’s why this is a principle beset by strife.\nSaying 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.\nThat’s why this is a principle beset by strife.\nSaying 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.\nThat’s why this is a principle free of strife.\nSpeaking hurriedly is a principle beset by pain, harm, stress, and fever, and it is the wrong way.\nThat’s why this is a principle beset by strife.\nSpeaking unhurriedly is a principle free of pain, harm, stress, and fever, and it is the right way.\nThat’s why this is a principle free of strife.\nInsisting on popular definitions and overriding common usage is a principle beset by pain, harm, stress, and fever, and it is the wrong way.\nThat’s why this is a principle beset by strife.\nNot 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.\nThat’s why this is a principle free of strife."}},{"id":"mn139:14","sourceIds":["mn139:14.1","mn139:14.2","mn139:14.3","mn139:14.4","mn139:14.5","mn139:14.6"],"kind":"text","text":{"pi":"Tasmātiha, bhikkhave, ‘saraṇañca dhammaṁ jānissāma, araṇañca dhammaṁ jānissāma;\nsaraṇañca dhammaṁ ñatvā araṇañca dhammaṁ ñatvā araṇapaṭipadaṁ paṭipajjissāmā’ti evañhi vo, bhikkhave, sikkhitabbaṁ.\nSubhūti ca pana, bhikkhave, kulaputto araṇapaṭipadaṁ paṭipanno”ti.\nIdamavoca bhagavā.\nAttamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.\nAraṇavibhaṅgasuttaṁ niṭṭhitaṁ navamaṁ.","en":"So you should train like this: ‘We shall know the principles beset by strife and the principles free of strife.\nKnowing this, we will practice the way free of strife.’\nAnd, mendicants, the gentleman Subhūti practices the way free of strife.”\nThat is what the Buddha said.\nSatisfied, the mendicants approved what the Buddha said."}}]}],"sourceRevision":"afdafa92450cfe7573b280da50382888323666d2","sourceUrl":"https://suttacentral.net/mn139/en/sujato","licence":"CC0 1.0","licenceUrl":"https://creativecommons.org/publicdomain/zero/1.0/","editionNote":"Full supplied source file; inherited abbreviations are preserved. Not a reconstructed expansion of every repetition. No Malay or Mandarin translation is implied."}