So I have heard. Evaṁ me sutaṁ—At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. There the Buddha addressed the mendicants, Tatra kho bhagavā bhikkhū āmantesi: “Mendicants!” “bhikkhavo”ti.

“Venerable sir,” they replied. “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. The Buddha said this: Bhagavā etadavoca:

“Mendicants, I shall teach you the analysis of no strife. “araṇavibhaṅgaṁ vo, bhikkhave, desessāmi. Listen and apply your mind well, I will speak.” Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

“Yes, sir,” they replied. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. The Buddha said this: Bhagavā etadavoca:

“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. “Na kāmasukhamanuyuñjeyya hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, na ca attakilamathānuyogamanuyuñjeyya dukkhaṁ anariyaṁ anatthasaṁhitaṁ. 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. Ete kho, bhikkhave, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. Know what it means to flatter and to rebuke. Ussādanañca jaññā, apasādanañca jaññā; Knowing these, avoid them, and just teach Dhamma. ussādanañca ñatvā apasādanañca ñatvā nevussādeyya, na apasādeyya, dhammameva deseyya. Know how to evaluate different kinds of pleasure. Sukhavinicchayaṁ jaññā; Knowing this, pursue inner pleasure. sukhavinicchayaṁ ñatvā ajjhattaṁ sukhamanuyuñjeyya. Don’t talk behind people’s backs, and don’t speak sharply in their presence. Rahovādaṁ na bhāseyya, sammukhā na khīṇaṁ bhaṇe. Don’t speak hurriedly. Ataramānova bhāseyya, no taramāno. Don’t insist on popular definitions and don’t overstep normal labels. Janapadaniruttiṁ nābhiniveseyya, samaññaṁ nātidhāveyyāti—This is the summary recital for the analysis of no strife. ayamuddeso araṇavibhaṅgassa.

‘Don’t indulge in sensual pleasure, which is low, crude, ordinary, ignoble, and pointless. And don’t indulge in self-mortification, which is painful, ignoble, and pointless.’ ‘Na kāmasukhamanuyuñjeyya hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, na ca attakilamathānuyogamanuyuñjeyya dukkhaṁ anariyaṁ anatthasaṁhitan’ti—That’s what I said, but why did I say it? iti kho panetaṁ vuttaṁ; Kiñcetaṁ paṭicca vuttaṁ? 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. Yo kāmapaṭisandhisukhino somanassānuyogo hīno gammo pothujjaniko anariyo anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā. 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. 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. 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. ‘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.’ ‘Na kāmasukhamanuyuñjeyya hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, na ca attakilamathānuyogaṁ anuyuñjeyya dukkhaṁ anariyaṁ anatthasaṁhitan’ti—That’s what I said, and this is why I said it. iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

‘Avoiding these two extremes, the Realized One understood the middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.’ ‘Ete kho ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattatī’ti—That’s what I said, but why did I say it? iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? It is simply this noble eightfold path, that is: Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. ‘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.’ ‘Ete kho ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattatī’ti—That’s what I said, and this is why I said it. iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

‘Know what it means to flatter and to rebuke. ‘Ussādanañca jaññā, apasādanañca jaññā; Knowing these, avoid them, and just teach Dhamma.’ ussādanañca ñatvā apasādanañca ñatvā nevussādeyya, na apasādeyya, dhammameva deseyyā’ti—That’s what I said, but why did I say it? iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

And how is there flattering and rebuking without teaching Dhamma? Kathañca, bhikkhave, ussādanā ca hoti apasādanā ca, no ca dhammadesanā? ‘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.’ ‘Ye kāmapaṭisandhisukhino somanassānuyogaṁ anuyuttā hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—In speaking like this, one rebukes some here. iti vadaṁ ittheke apasādeti.

‘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.’ ‘Ye kāmapaṭisandhisukhino somanassānuyogaṁ ananuyuttā hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—In speaking like this, one flatters some here. iti vadaṁ ittheke ussādeti.

‘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.’ ‘Ye attakilamathānuyogaṁ anuyuttā dukkhaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—In speaking like this, one rebukes some here. iti vadaṁ ittheke apasādeti.

‘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.’ ‘Ye attakilamathānuyogaṁ ananuyuttā dukkhaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—In speaking like this, one flatters some here. iti vadaṁ ittheke ussādeti.

‘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.’ ‘Yesaṁ kesañci bhavasaṁyojanaṁ appahīnaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—In speaking like this, one rebukes some here. iti vadaṁ ittheke apasādeti.

‘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.’ ‘Yesaṁ kesañci bhavasaṁyojanaṁ pahīnaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—In speaking like this, one flatters some here. iti vadaṁ ittheke ussādeti. That’s how there is flattering and rebuking without teaching Dhamma. Evaṁ kho, bhikkhave, ussādanā ca hoti apasādanā ca, no ca dhammadesanā.

And how is there neither flattering nor rebuking, and just teaching Dhamma? Kathañca, bhikkhave, nevussādanā hoti na apasādanā, dhammadesanā ca? 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.’ ‘Ye kāmapaṭisandhisukhino somanassānuyogaṁ anuyuttā hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—Rather, by saying this you just teach Dhamma: na evamāha. ‘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; micchāpaṭipadā’ti—iti vadaṁ dhammameva deseti.

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.’ ‘Ye kāmapaṭisandhisukhino somanassānuyogaṁ ananuyuttā hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—Rather, by saying this you just teach Dhamma: na evamāha. ‘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; sammāpaṭipadā’ti—iti vadaṁ dhammameva deseti.

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.’ ‘Ye attakilamathānuyogaṁ anuyuttā dukkhaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—Rather, by saying this you just teach Dhamma: na evamāha. ‘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; micchāpaṭipadā’ti—iti vadaṁ dhammameva deseti.

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.’ ‘Ye attakilamathānuyogaṁ ananuyuttā dukkhaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—Rather, by saying this you just teach Dhamma: na evamāha. ‘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; sammāpaṭipadā’ti—iti vadaṁ dhammameva deseti.

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.’ ‘Yesaṁ kesañci bhavasaṁyojanaṁ appahīnaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—Rather, by saying this you just teach Dhamma: na evamāha. ‘When the fetter of continued existence is not given up, continued existence is also not given up.’ ‘Bhavasaṁyojane ca kho appahīne bhavopi appahīno hotī’ti—iti vadaṁ dhammameva deseti.

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.’ ‘Yesaṁ kesañci bhavasaṁyojanaṁ pahīnaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—Rather, by saying this you just teach Dhamma: na evamāha. ‘When the fetter of continued existence is given up, continued existence is also given up.’ ‘Bhavasaṁyojane ca kho pahīne bhavopi pahīno hotī’ti—iti vadaṁ dhammameva deseti. That’s how there is neither flattering nor rebuking, and just teaching Dhamma. Evaṁ kho, bhikkhave, nevussādanā hoti na apasādanā, dhammadesanā ca. ‘Know what it means to flatter and to rebuke. ‘Ussādanañca jaññā, apasādanañca jaññā; Knowing these, avoid them, and just teach Dhamma.’ ussādanañca ñatvā apasādanañca ñatvā nevussādeyya, na apasādeyya, dhammameva deseyyā’ti—That’s what I said, and this is why I said it. iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

‘Know how to evaluate different kinds of pleasure. ‘Sukhavinicchayaṁ jaññā; Knowing this, pursue inner pleasure.’ sukhavinicchayaṁ ñatvā ajjhattaṁ sukhamanuyuñjeyyā’ti—That’s what I said, but why did I say it? iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? There are these five kinds of sensual stimulation. Pañcime, bhikkhave, kāmaguṇā. What five? Katame pañca? Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, Sounds known by the ear … sotaviññeyyā saddā … Smells known by the nose … ghānaviññeyyā gandhā … Tastes known by the tongue … jivhāviññeyyā rasā … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā—These are the five kinds of sensual stimulation. ime kho, bhikkhave, pañca kāmaguṇā. 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. 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. 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. Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. 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. third absorption … Pītiyā ca virāgā upekkhako ca viharati …pe… tatiyaṁ jhānaṁ …pe… fourth absorption. catutthaṁ jhānaṁ upasampajja viharati. 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. Such pleasure should be cultivated and developed, and should not be feared, I say. ‘Āsevitabbaṁ, bhāvetabbaṁ, bahulīkātabbaṁ, na bhāyitabbaṁ etassa sukhassā’ti—vadāmi. ‘Know how to evaluate different kinds of pleasure. ‘Sukhavinicchayaṁ jaññā; Knowing this, pursue inner pleasure.’ sukhavinicchayaṁ ñatvā ajjhattaṁ sukhamanuyuñjeyyā’ti—That’s what I said, and this is why I said it. iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

‘Don’t talk behind people’s backs, and don’t speak sharply in their presence.’ ‘Rahovādaṁ na bhāseyya, sammukhā na khīṇaṁ bhaṇe’ti—That’s what I said, iti kho panetaṁ vuttaṁ. but why did I say it? Kiñcetaṁ paṭicca vuttaṁ? 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. 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 true and correct, but pointless, then you should train yourself not to speak. Yampi jaññā rahovādaṁ bhūtaṁ tacchaṁ anatthasaṁhitaṁ tassapi sikkheyya avacanāya. 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. 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. 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 true and correct, but pointless, then you should train yourself not to speak. Yampi jaññā sammukhā khīṇavādaṁ bhūtaṁ tacchaṁ anatthasaṁhitaṁ tassapi sikkheyya avacanāya. 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. ‘Don’t talk behind people’s backs, and don’t speak sharply in their presence.’ ‘Rahovādaṁ na bhāseyya, sammukhā na khīṇaṁ bhaṇe’ti—That’s what I said, and this is why I said it. iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

‘Don’t speak hurriedly.’ ‘Ataramānova bhāseyya no taramāno’ti—That’s what I said, but why did I say it? iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? 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. 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. ‘Don’t speak hurriedly.’ ‘Ataramānova bhāseyya, no taramāno’ti—That’s what I said, and this is why I said it. iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

‘Don’t insist on popular definitions and don’t overstep normal labels.’ ‘Janapadaniruttiṁ nābhiniveseyya, samaññaṁ nātidhāveyyā’ti—That’s what I said, but why did I say it? iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? And how do you insist on popular definitions and overstep normal labels? Kathañca, bhikkhave, janapadaniruttiyā ca abhiniveso hoti samaññāya ca atisāro? 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’. 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. And however it is known among those various populations, you speak accordingly, obstinately sticking to that and insisting: Iti yathā yathā naṁ tesu tesu janapadesu sañjānanti tathā tathā thāmasā parāmāsā abhinivissa voharati: ‘This is the only truth, anything else is futile.’ ‘idameva saccaṁ, moghamaññan’ti. That’s how you insist on popular definitions and overstep normal labels. Evaṁ kho, bhikkhave, janapadaniruttiyā ca abhiniveso hoti samaññāya ca atisāro.

And how do you not insist on popular definitions and overstep normal labels? Kathañca, bhikkhave, janapadaniruttiyā ca anabhiniveso hoti samaññāya ca anatisāro? 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’. 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. And however it is known among those various populations, 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. That’s how you don’t insist on popular definitions and don’t overstep normal labels. Evaṁ kho, bhikkhave, janapadaniruttiyā ca anabhiniveso hoti, samaññāya ca anatisāro. ‘Don’t insist on popular definitions and don’t overstep normal labels.’ ‘Janapadaniruttiṁ nābhiniveseyya samaññaṁ nātidhāveyyā’ti—That’s what I said, and this is why I said it. iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

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. Tatra, bhikkhave, yo kāmapaṭisandhisukhino somanassānuyogo hīno gammo pothujjaniko anariyo anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā. That’s why this is a principle beset by strife. Tasmā eso dhammo saraṇo. 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; sammāpaṭipadā. That’s why this is a principle free of strife. Tasmā eso dhammo araṇo.

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; micchāpaṭipadā. That’s why this is a principle beset by strife. Tasmā eso dhammo saraṇo. 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; sammāpaṭipadā. That’s why this is a principle free of strife. Tasmā eso dhammo araṇo.

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. Tatra, bhikkhave, yāyaṁ majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā. That’s why this is a principle free of strife. Tasmā eso dhammo araṇo.

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; micchāpaṭipadā. That’s why this is a principle beset by strife. Tasmā eso dhammo saraṇo. 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; sammāpaṭipadā. That’s why this is a principle free of strife. Tasmā eso dhammo araṇo.

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; micchāpaṭipadā. That’s why this is a principle beset by strife. Tasmā eso dhammo saraṇo. 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; sammāpaṭipadā. That’s why this is a principle free of strife. Tasmā eso dhammo araṇo.

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. Tatra, bhikkhave, yvāyaṁ rahovādo abhūto ataccho anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā. That’s why this is a principle beset by strife. Tasmā eso dhammo saraṇo. 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. Tatra, bhikkhave, yvāyaṁ rahovādo bhūto taccho anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā. That’s why this is a principle beset by strife. Tasmā eso dhammo saraṇo. 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; sammāpaṭipadā. That’s why this is a principle free of strife. Tasmā eso dhammo araṇo.

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. Tatra, bhikkhave, yvāyaṁ sammukhā khīṇavādo abhūto ataccho anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā. That’s why this is a principle beset by strife. Tasmā eso dhammo saraṇo. 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. Tatra, bhikkhave, yvāyaṁ sammukhā khīṇavādo bhūto taccho anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā. That’s why this is a principle beset by strife. Tasmā eso dhammo saraṇo. 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; sammāpaṭipadā. That’s why this is a principle free of strife. Tasmā eso dhammo araṇo.

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; micchāpaṭipadā. That’s why this is a principle beset by strife. Tasmā eso dhammo saraṇo. 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; sammāpaṭipadā. That’s why this is a principle free of strife. Tasmā eso dhammo araṇo.

Insisting on popular definitions and overriding common 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; micchāpaṭipadā. That’s why this is a principle beset by strife. Tasmā eso dhammo saraṇo. 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. Tatra, bhikkhave, yvāyaṁ janapadaniruttiyā ca anabhiniveso samaññāya ca anatisāro, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā. That’s why this is a principle free of strife. Tasmā eso dhammo araṇo.

So you should train like this: ‘We shall know the principles beset by strife and the principles free of strife. Tasmātiha, bhikkhave, ‘saraṇañca dhammaṁ jānissāma, araṇañca dhammaṁ jānissāma; Knowing this, we will practice the way free of strife.’ saraṇañca dhammaṁ ñatvā araṇañca dhammaṁ ñatvā araṇapaṭipadaṁ paṭipajjissāmā’ti evañhi vo, bhikkhave, sikkhitabbaṁ.

And, mendicants, the gentleman Subhūti practices the way free of strife.” Subhūti ca pana, bhikkhave, kulaputto araṇapaṭipadaṁ paṭipanno”ti.

That is what the Buddha said. Idamavoca bhagavā. Satisfied, the mendicants approved what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

Araṇavibhaṅgasuttaṁ niṭṭhitaṁ navamaṁ.