1Thus have I heard. On one occasion the Blessed One was living at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There the Blessed One addressed the bhikkhus thus: "Bhikkhus." — "Venerable sir," they replied. The Blessed One said this:

"Bhikkhus, I shall teach you an exposition of non-conflict. Listen and attend closely to what I shall say." — "Yes, venerable sir," the bhikkhus replied. The Blessed One said this:

2"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. The Middle Way discovered by the Tathāgata avoids both extremes; giving vision, giving knowledge, it leads to peace, to direct knowledge, to enlightenment, to Nibbāna.[n.1257] This is substantially identical with the proclamation with which the newly enlightened Buddha opened his first discourse to the five bhikkhus, before teaching them the Four Noble Truths. One should know what it is to extol and what it is to disparage, and knowing both, one should neither extol nor disparage but should teach only the Dhamma. One should know how to define pleasure, and knowing that, one should pursue pleasure within oneself. One should not utter covert speech, and one should not utter overt sharp speech. One should speak unhurriedly, not hurriedly. One should not insist on local language, and one should not override normal usage. This is the summary of the exposition of non-conflict.

3"‘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. ’ So it was said. And with reference to what was this said?

"The pursuit of the enjoyment of one whose pleasure is linked to sensual desires[n.1258] This is a more complicated expression for the pursuit of sensual pleasure. — low, vulgar, coarse, ignoble, and unbeneficial — is a state beset by suffering, vexation, despair, and fever, and it is the wrong way.[n.1259] MA: It is "beset by suffering, vexation," etc., through the suffering and vexation, etc., of its results and the suffering and vexation, etc., of its attendant defilements. 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.

"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. 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.

"So it was with reference to this that it was said: ‘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.’

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4"‘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.’ So it was said. And with reference to what was this said? It is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. So it was with reference to this that it was said: ‘The Middle Way discovered by the Tathāgata avoids both these extremes … to Nibbāna.’

5"‘One should know what it is to extol and what it is to disparage, and knowing both, one should neither extol nor disparage but should teach only the Dhamma.’ So it was said. And with reference to what was this said?

"How, bhikkhus, does there come to be extolling and disparaging and failure to teach only the Dhamma? 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,’ one thus disparages some.

6When 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,’ one thus extols some.

7"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,’ one thus disparages some.

8When 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,’ one thus extols some.

9"When one says: ‘All those who have not abandoned the fetter of being[n.1260] This is craving for being. Just below we should read again bhavasaṁyojanaṁ (with BBS and SBJ) as against PTS vibhavasaṁyojanaṁ. are beset by suffering, vexation, despair, and fever, and they have entered upon the wrong way,’ one thus disparages some.

10When 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,’ one thus extols some. This is how there comes to be extolling and disparaging and failure to teach only the Dhamma.

11"And how, bhikkhus, does there come to be neither extolling nor disparaging but teaching only the Dhamma? When one does not say: ‘All those engaged in the pursuit of the enjoyment of one whose pleasure is linked to sensual desires … have entered upon the wrong way,’ but says instead: ‘The pursuit is a state beset by suffering, vexation, despair, and fever, and it is the wrong way,’ then one teaches only the Dhamma.[n.1261] That is, extolling and disparaging come about when one frames one's statements in terms of persons, some of whom are praised and others blamed. One teaches "only the Dhamma" when one frames one's statements in terms of the state (dhamma) — the mode of practice — without explicit references to persons.

12When one does not say: ‘All those disengaged from the pursuit of the enjoyment of one whose pleasure is linked to sensual desires … have entered upon the right way,’ but says instead: ‘The disengagement is a state without suffering, vexation, despair, and fever, and it is the right way,’ then one teaches only the Dhamma.

13"When one does not say: ‘All those engaged in the pursuit of self-mortification … have entered upon the wrong way,’ but says instead: ‘The pursuit is a state beset by suffering, vexation, despair, and fever, and it is the wrong way,’ then one teaches only the Dhamma.

14When one does not say: ‘All those disengaged from the pursuit of self-mortification … have entered upon the right way,’ but says instead: ‘The disengagement is a state without suffering, vexation, despair, and fever, and it is the right way,’ then one teaches only the Dhamma.

15"When one does not say: ‘All those who have not abandoned the fetter of being … have entered upon the wrong way,’ but says instead: ‘As long as the fetter of being is unabandoned, being too is unabandoned,’ then one teaches only the Dhamma.

16When one does not say: ‘All those who have abandoned the fetter of being … have entered upon the right way,’ but says instead: ‘When the fetter of being is abandoned, being also is abandoned,’ then one teaches only the Dhamma.

"So it was with reference to this that it was said: ‘One should know what it is to extol and what it is to disparage, and knowing both, one should neither extol nor disparage but should teach only the Dhamma.’

17"‘One should know how to define pleasure, and knowing that, one should pursue pleasure within oneself.’ So it was said. And with reference to what was this said?

"Bhikkhus, there are these five cords of sensual pleasure. What five? Forms cognizable by the eye … sounds cognizable by the ear … odours cognizable by the nose … flavours cognizable by the tongue … tangibles cognizable by the body that are wished for, desired, agreeable, and likeable, connected with sensual desire and provocative of lust. These are the five cords of sensual 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. 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.

"Here, bhikkhus, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna … the second jhāna … the third jhāna … the fourth jhāna. This is called the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of enlightenment. 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.

"So it was with reference to this that it was said: ‘One should know how to define pleasure, and knowing that, one should pursue pleasure within oneself.’

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18"‘One should not utter covert speech, and one should not utter overt sharp speech.’ So it was said. And with reference to what was this said?

"Here, bhikkhus, when one knows covert speech to be untrue, incorrect, and unbeneficial, one should on no account utter it. When one knows covert speech to be true, correct, and unbeneficial, one should try not to utter it. But when one knows covert speech to be true, correct, and beneficial, one may utter it, knowing the time to do so.

"Here, bhikkhus, when one knows overt sharp speech to be untrue, incorrect, and unbeneficial, one should on no account utter it. When one knows overt sharp speech to be true, correct, and unbeneficial, one should try not to utter it. But when one knows overt sharp speech to be true, correct, and beneficial, one may utter it, knowing the time to do so.

"So it was with reference to this that it was said: ‘One should not utter covert speech, and one should not utter overt sharp speech.’

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19"‘One should speak unhurriedly, not hurriedly.’ So it was said. And with reference to what was this said?

"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.

"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.

"So it was with reference to this that it was said: ‘One should speak unhurriedly, not hurriedly.’

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20"‘One should not insist on local language, and one should not override normal usage.’ So it was said. And with reference to what was this said?

"How, bhikkhus, does there come to be insistence on local language and overriding of normal usage? 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). So whatever they call it in such and such a locality, one speaks accordingly, firmly adhering to that expression and insisting: ‘Only this is correct; anything else is wrong.’ This is how there comes to be insistence on local language and overriding normal usage.[n.1262] This problem of "insistence on local language" must have been particularly acute in the Saṅgha, when the bhikkhus lived a life of constant wandering and had to pass through many localities each with their distinct dialects.

21"And how, bhikkhus, does there come to be non-insistence on local language and non-overriding of normal usage? Here, bhikkhus, in different localities they call the same thing a ‘dish’ … or a ‘basin.’ 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.’ This is how there comes to be non-insistence on local language and non-overriding of normal usage.

"So it was with reference to this that it was said: ‘One should not insist on local language, and one should not override normal usage.’

22"Here, bhikkhus, the pursuit of the enjoyment of one whose pleasure is linked to sensual desires — low … and unbeneficial — is a state beset by suffering, vexation, despair, and fever, and it is the wrong way. Therefore this is a state with conflict.

"Here, bhikkhus, disengagement from the pursuit of the enjoyment of one whose pleasure is linked to sensual desires — low … and unbeneficial — is a state without suffering, vexation, despair, and fever, and it is the right way. Therefore this is a state without conflict.

23"Here, bhikkhus, 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. Therefore this is a state with conflict.

"Here, bhikkhus, 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. Therefore this is a state without conflict.

24"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 … and it is the right way. Therefore this is a state without conflict.

25"Here, bhikkhus, extolling and disparaging and failure to teach only the Dhamma is a state beset by suffering … and it is the wrong way. Therefore this is a state with conflict.

"Here, bhikkhus, not extolling and not disparaging and teaching only the Dhamma is a state without suffering … and it is the right way. Therefore this is a state without conflict.

26"Here, bhikkhus, sensual pleasure — a filthy pleasure, a coarse pleasure, an ignoble pleasure — is a state beset by suffering … and it is the wrong way. Therefore this is a state with conflict.

"Here, bhikkhus, the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of enlightenment, is a state without suffering … and it is the right way. Therefore this is a state without conflict.

27"Here, bhikkhus, covert speech that is untrue, incorrect, and unbeneficial is a state beset by suffering … Therefore this is a state with conflict.

"Here, bhikkhus, covert speech that is true, correct, and unbeneficial is a state beset by suffering … Therefore this is a state with conflict.

"Here, bhikkhus, covert speech that is true, correct, and beneficial is a state without suffering … Therefore this is a state without conflict.

28"Here, bhikkhus, overt sharp speech that is untrue, incorrect, and unbeneficial is a state beset by suffering … Therefore this is a state with conflict.

"Here, bhikkhus, overt sharp speech that is true, correct, and unbeneficial is a state beset by suffering … Therefore this is a state with conflict.

"Here, bhikkhus, overt sharp speech that is true, correct, and beneficial is a state without suffering … Therefore this is a state without conflict.

29"Here, bhikkhus, the speech of one who speaks hurriedly is a state beset by suffering, vexation, despair, and fever, and it is the wrong way. Therefore this is a state with conflict.

"Here, bhikkhus, the speech of one who speaks unhurriedly is a state without suffering … Therefore this is a state without conflict.

30"Here, bhikkhus, insistence on local language and overriding of normal usage is a state beset by suffering … Therefore this is a state with conflict.

"Here, bhikkhus, non-insistence on local language and non-overriding of normal usage is a state without suffering, vexation, despair, and fever, and it is the right way. Therefore this is a state without conflict.

31"Therefore, bhikkhus, you should train yourselves thus: ‘We shall know the state with conflict and we shall know the state without conflict, and knowing these, we shall enter upon the way without conflict.’ Now, bhikkhus, Subhūti is a clansman who has entered upon the way without conflict."[n.1263] Ven. Subhūti was the younger brother of Anāthapiṇḍika and became a bhikkhu on the day Jeta's Grove was offered to the Saṅgha. The Buddha appointed him the foremost disciple in two categories — those who live without conflict and those who are worthy of gifts.

32That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One's words.

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1Evaṁ me sutaṁ — ​ ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: "bhikkhavo"ti. "Bhadante"ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

"araṇavibhaṅgaṁ vo, bhikkhave, desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī"ti. "Evaṁ, bhante"ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

2"Na kāmasukhamanuyuñjeyya hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, na ca attakilamathānuyogamanuyuñjeyya dukkhaṁ anariyaṁ anatthasaṁhitaṁ. Ete kho, bhikkhave, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. Ussādanañca jaññā, apasādanañca jaññā; ussādanañca ñatvā apasādanañca ñatvā nevussādeyya, na apasādeyya, dhammameva deseyya. Sukhavinicchayaṁ jaññā; sukhavinicchayaṁ ñatvā ajjhattaṁ sukhamanuyuñjeyya. Rahovādaṁ na bhāseyya, sammukhā na khīṇaṁ bhaṇe. Ataramānova bhāseyya, no taramāno. Janapadaniruttiṁ nābhiniveseyya, samaññaṁ nātidhāveyyāti — ayamuddeso araṇavibhaṅgassa.

3‘Na kāmasukhamanuyuñjeyya hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, na ca attakilamathānuyogamanuyuñjeyya dukkhaṁ anariyaṁ anatthasaṁhitan’ti — iti kho panetaṁ vuttaṁ; kiñcetaṁ paṭicca vuttaṁ?

Yo kāmapaṭisandhisukhino somanassānuyogo hīno gammo pothujjaniko anariyo anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā. Yo kāmapaṭisandhisukhino somanassānuyogaṁ ananuyogo hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā. Yo attakilamathānuyogo dukkho anariyo anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā.

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

‘Na kāmasukhamanuyuñjeyya hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, na ca attakilamathānuyogaṁ anuyuñjeyya dukkhaṁ anariyaṁ anatthasaṁhitan’ti — iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

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4‘Ete kho ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattatī’ti — iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ — sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. ‘Ete kho ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattatī’ti — iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

5‘Ussādanañca jaññā, apasādanañca jaññā; ussādanañca ñatvā apasādanañca ñatvā nevussādeyya, na apasādeyya, dhammameva deseyyā’ti — iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

Kathañca, bhikkhave, ussādanā ca hoti apasādanā ca, no ca dhammadesanā? ‘Ye kāmapaṭisandhisukhino somanassānuyogaṁ anuyuttā hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti — iti vadaṁ ittheke apasādeti.

6‘Ye kāmapaṭisandhisukhino somanassānuyogaṁ ananuyuttā hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti — iti vadaṁ ittheke ussādeti.

7‘Ye attakilamathānuyogaṁ anuyuttā dukkhaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti — iti vadaṁ ittheke apasādeti.

8‘Ye attakilamathānuyogaṁ ananuyuttā dukkhaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti — iti vadaṁ ittheke ussādeti.

9‘Yesaṁ kesañci bhavasaṁyojanaṁ appahīnaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti — iti vadaṁ ittheke apasādeti.

10‘Yesaṁ kesañci bhavasaṁyojanaṁ pahīnaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti — iti vadaṁ ittheke ussādeti. Evaṁ kho, bhikkhave, ussādanā ca hoti apasādanā ca, no ca dhammadesanā.

11Kathañca, bhikkhave, nevussādanā hoti na apasādanā, dhammadesanā ca? ‘Ye kāmapaṭisandhisukhino somanassānuyogaṁ anuyuttā hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti — na evamāha. ‘Anuyogo ca kho sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā’ti — iti vadaṁ dhammameva deseti.

12‘Ye kāmapaṭisandhisukhino somanassānuyogaṁ ananuyuttā hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti — na evamāha. ‘Ananuyogo ca kho adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā’ti — iti vadaṁ dhammameva deseti.

13‘Ye attakilamathānuyogaṁ anuyuttā dukkhaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti — na evamāha. ‘Anuyogo ca kho sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā’ti — iti vadaṁ dhammameva deseti.

14‘Ye attakilamathānuyogaṁ ananuyuttā dukkhaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti — na evamāha. ‘Ananuyogo ca kho adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā’ti — iti vadaṁ dhammameva deseti.

15‘Yesaṁ kesañci bhavasaṁyojanaṁ appahīnaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti — na evamāha. ‘Bhavasaṁyojane ca kho appahīne bhavopi appahīno hotī’ti — iti vadaṁ dhammameva deseti.

16‘Yesaṁ kesañci bhavasaṁyojanaṁ pahīnaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti — na evamāha. ‘Bhavasaṁyojane ca kho pahīne bhavopi pahīno hotī’ti — iti vadaṁ dhammameva deseti.

Evaṁ kho, bhikkhave, nevussādanā hoti na apasādanā, dhammadesanā ca. ‘Ussādanañca jaññā, apasādanañca jaññā; ussādanañca ñatvā apasādanañca ñatvā nevussādeyya, na apasādeyya, dhammameva deseyyā’ti — iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

17‘Sukhavinicchayaṁ jaññā; sukhavinicchayaṁ ñatvā ajjhattaṁ sukhamanuyuñjeyyā’ti — iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, sotaviññeyyā saddā … ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā — ime kho, bhikkhave, pañca kāmaguṇā. Yaṁ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ idaṁ vuccati kāmasukhaṁ mīḷhasukhaṁ puthujjanasukhaṁ anariyasukhaṁ. ‘Na āsevitabbaṁ, na bhāvetabbaṁ, na bahulīkātabbaṁ, bhāyitabbaṁ etassa sukhassā’ti — vadāmi.

Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati … pe … tatiyaṁ jhānaṁ … pe … catutthaṁ jhānaṁ upasampajja viharati. Idaṁ vuccati nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhisukhaṁ. ‘Āsevitabbaṁ, bhāvetabbaṁ, bahulīkātabbaṁ, na bhāyitabbaṁ etassa sukhassā’ti — vadāmi.

‘Sukhavinicchayaṁ jaññā; sukhavinicchayaṁ ñatvā ajjhattaṁ sukhamanuyuñjeyyā’ti — iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

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18‘Rahovādaṁ na bhāseyya, sammukhā na khīṇaṁ bhaṇe’ti — iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

Tatra, bhikkhave, yaṁ jaññā rahovādaṁ abhūtaṁ atacchaṁ anatthasaṁhitaṁ sasakkaṁ taṁ rahovādaṁ na bhāseyya. Yampi jaññā rahovādaṁ bhūtaṁ tacchaṁ anatthasaṁhitaṁ tassapi sikkheyya avacanāya. Yañca kho jaññā rahovādaṁ bhūtaṁ tacchaṁ atthasaṁhitaṁ tatra kālaññū assa tassa rahovādassa vacanāya.

Tatra, bhikkhave, yaṁ jaññā sammukhā khīṇavādaṁ abhūtaṁ atacchaṁ anatthasaṁhitaṁ sasakkaṁ taṁ sammukhā khīṇavādaṁ na bhāseyya. Yampi jaññā sammukhā khīṇavādaṁ bhūtaṁ tacchaṁ anatthasaṁhitaṁ tassapi sikkheyya avacanāya. Yañca kho jaññā sammukhā khīṇavādaṁ bhūtaṁ tacchaṁ atthasaṁhitaṁ tatra kālaññū assa tassa sammukhā khīṇavādassa vacanāya.

‘Rahovādaṁ na bhāseyya, sammukhā na khīṇaṁ bhaṇe’ti — iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

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19‘Ataramānova bhāseyya no taramāno’ti — iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

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

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

‘Ataramānova bhāseyya, no taramāno’ti — iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

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20‘Janapadaniruttiṁ nābhiniveseyya, samaññaṁ nātidhāveyyā’ti — iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?

Kathañca, bhikkhave, janapadaniruttiyā ca abhiniveso hoti samaññāya ca atisāro? 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. Iti yathā yathā naṁ tesu tesu janapadesu sañjānanti tathā tathā thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti. Evaṁ kho, bhikkhave, janapadaniruttiyā ca abhiniveso hoti samaññāya ca atisāro.

21Kathañca, bhikkhave, janapadaniruttiyā ca anabhiniveso hoti samaññāya ca anatisāro? 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. Iti yathā yathā naṁ tesu tesu janapadesu sañjānanti ‘idaṁ kira me āyasmanto sandhāya voharantī’ti tathā tathā voharati aparāmasaṁ. Evaṁ kho, bhikkhave, janapadaniruttiyā ca anabhiniveso hoti, samaññāya ca anatisāro.

‘Janapadaniruttiṁ nābhiniveseyya samaññaṁ nātidhāveyyā’ti — iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.

22Tatra, bhikkhave, yo kāmapaṭisandhisukhino somanassānuyogo hīno gammo pothujjaniko anariyo anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā. Tasmā eso dhammo saraṇo.

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

23Tatra, bhikkhave, yo attakilamathānuyogo dukkho anariyo anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā. Tasmā eso dhammo saraṇo.

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

24Tatra, bhikkhave, yāyaṁ majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā. Tasmā eso dhammo araṇo.

25Tatra, bhikkhave, yāyaṁ ussādanā ca apasādanā ca no ca dhammadesanā, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā. Tasmā eso dhammo saraṇo.

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

26Tatra, bhikkhave, yamidaṁ kāmasukhaṁ mīḷhasukhaṁ pothujjanasukhaṁ anariyasukhaṁ, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā.

Tasmā eso dhammo saraṇo. Tatra, bhikkhave, yamidaṁ nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhisukhaṁ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā. Tasmā eso dhammo araṇo.

27Tatra, bhikkhave, yvāyaṁ rahovādo abhūto ataccho anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā. Tasmā eso dhammo saraṇo.

Tatra, bhikkhave, yvāyaṁ rahovādo bhūto taccho anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā. Tasmā eso dhammo saraṇo.

Tatra, bhikkhave, yvāyaṁ rahovādo bhūto taccho atthasaṁhito, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā. Tasmā eso dhammo araṇo.

28Tatra, bhikkhave, yvāyaṁ sammukhā khīṇavādo abhūto ataccho anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā. Tasmā eso dhammo saraṇo.

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

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

29Tatra, bhikkhave, yamidaṁ taramānassa bhāsitaṁ, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā.

Tasmā eso dhammo saraṇo. Tatra, bhikkhave, yamidaṁ ataramānassa bhāsitaṁ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā. Tasmā eso dhammo araṇo.

30Tatra, bhikkhave, yvāyaṁ janapadaniruttiyā ca abhiniveso samaññāya ca atisāro, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā. Tasmā eso dhammo saraṇo.

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

31Tasmātiha, bhikkhave, ‘saraṇañca dhammaṁ jānissāma, araṇañca dhammaṁ jānissāma; saraṇañca dhammaṁ ñatvā araṇañca dhammaṁ ñatvā araṇapaṭipadaṁ paṭipajjissāmā’ti evañhi vo, bhikkhave, sikkhitabbaṁ. Subhūti ca pana, bhikkhave, kulaputto araṇapaṭipadaṁ paṭipanno"ti.

32Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

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Araṇavibhaṅgasuttaṁ niṭṭhitaṁ navamaṁ.