mn.139 Majjhima Nikāya (Middle Discourses)

Thus 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:

“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. 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.

“‘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, low, vulgar, coarse, ignoble, and unbeneficial, is a state beset by suffering, vexation, despair, and fever, and it is the wrong way. Disengagement from the pursuit of the enjoyment of one whose pleasure is linked to sensual desires, low, vulgar, coarse, ignoble, and unbeneficial, is a state without suffering, vexation, despair, and fever, and it is the right way.

“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.’

“‘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 Tathagata avoids both these extremes … to Nibbāna.’

“‘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. When one says: ‘All those disengaged from the pursuit of the enjoyment of one whose pleasure is linked to sensual desires , low … and unbeneficial, are without suffering, vexation, despair, and fever, and they have entered upon the right way,’ one thus extols some.

“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. When one says: ‘All those disengaged from the pursuit of self-mortification, painful, ignoble, and unbeneficial, are without suffering, vexation, despair, and fever, and they have entered upon the right way,’ one thus extols some.

“When one says: ‘All those who have not abandoned the fetter of being are beset by suffering, vexation, despair, and fever, and they have entered upon the wrong way,’ one thus disparages some. When one says: ‘All those who have abandoned the fetter of being are without suffering, vexation, despair, and fever, and they have entered upon the right way,’ one thus extols some. This is how there comes to be extolling and disparaging and failure to teach only the Dhamma.

“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. When one does not say: I 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.

“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. When 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.

“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.

When 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.’

“‘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.’

“‘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.’

“‘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.’

“‘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’ [sarāva], a ‘pan’ [dhāropa], a ‘pot’ [poṇa], a ‘mug’ [hana] 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.

“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.’

“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.

“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.

“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.

“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.

“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.

“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.

“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.

“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.

“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.

“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, Subhuti is a clansman who has entered upon the way without conflict.”

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

Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthi, in Jeta‘s Grove, at Anāthapiṇḍika‘s Park. There the Blessed One addressed the monks: “Monks!” “Auspicious sir,” those monks replied to the Blessed One. The Blessed One said this: “Monks, I will teach an analysis of non-conflict¹ for you. Listen to this and carefully pay attention; I will speak.” “Yes, Bhante,” those monks replied to the Blessed One. The Blessed One said this:

“One should not be committed to sensual pleasure, which is inferior, the behavior of villagers², the behavior of commoners³, ignoble, and unbeneficial. One should also not be committed to self-torment, which is painful, ignoble, and unbeneficial. Monks, without approaching either of these two extremes, a moderate path of practice⁴ has been awakened to by the Tathāgata, which produces vision, produces knowledge, and leads to tranquility, higher knowledge, awakening, and Nibbāna. One should understand flattery and one should understand disparagement. Having understood flattery and disparagement, one should neither flatter nor disparage; one should just teach the Dhamma. One should understand the definition of happiness. Having understood the definition of happiness, one should be committed to internal happiness. One is not to gossip⁵, and one is not to make critical remarks about a person who is present. One is to speak unhurriedly, not hurriedly. One is not to insist on using the language of a particular country, and one is not to override conventional terminology. This is the table of contents for the analysis of non-conflict.

Sensual Pleasure and Self-torment

“‘One should not be committed to sensual pleasure, which is inferior, the behavior of villagers, the behavior of commoners, ignoble, and unbeneficial. One should also not be committed to self-torment, which is painful, ignoble, and unbeneficial.’ This is what was said; what does this refer to?

“Devotion to the elation that arises from pleasure that is connected with sensuality, which is inferior, the behavior of villagers, the behavior of commoners, ignoble, and unbeneficial – this phenomenon brings suffering, infliction, anguish, and fever; it is the wrong practice.

“Non-devotion to the elation that arises from pleasure that is connected with sensuality, which is inferior, the behavior of villagers, the behavior of commoners, ignoble, and unbeneficial – this phenomenon is free of suffering, free of infliction, free of anguish, free of fever; it is the right practice.

“Commitment to self-torment is painful, ignoble, and unbeneficial – this phenomenon brings suffering, infliction, anguish, and fever; it is the wrong practice.

“Non-commitment to self-torment, which is painful, ignoble, and unbeneficial – this phenomenon is free of suffering, free of infliction, free of anguish, free of fever; it is the right practice.

“‘One should not be committed to sensual pleasure, which is inferior, the behavior of villagers, the behavior of commoners, ignoble, and unbeneficial. One should also not be committed to self-torment, which is painful, ignoble, and unbeneficial.’ This is what was said, and this is what it refers to.

The Moderate Path of Practice

“‘Without approaching either of these two extremes, a moderate path of practice has been awakened to by the Tathāgata, which produces vision, produces knowledge, and leads to tranquility, higher knowledge, awakening, and Nibbāna.’ This is what was said; what does this refer to?

“Just this noble eightfold path; that is, right perspective, right attitude, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

“‘Without approaching either of these two extremes, a moderate path of practice has been awakened to by the Tathāgata, which produces vision, produces knowledge, and leads to tranquility, higher knowledge, awakening, and Nibbāna.’ This is what was said, and this is what it refers to.

Flattery and Disparagement

“‘One should understand flattery and one should understand disparagement. Having understood flattery and disparagement, one should neither flatter nor disparage; one should just teach the Dhamma.’ This is what was said; what does this refer to?

“Monks, how is there flattery and disparagement, and not the teaching of Dhamma?

“When one says, ‘There are those who are committed to sensual pleasure, which is inferior, the behavior of villagers, the behavior of commoners, ignoble, and unbeneficial. They all have suffering, infliction, anguish, and fever; they are all practicing wrongly,’ then one disparages some people.

“When one says, ‘There are those who are not committed to sensual pleasure, which is inferior, the behavior of villagers, the behavior of commoners, ignoble, and unbeneficial. They are all free of suffering, free of infliction, free of anguish, free of fever; they are all practicing rightly,’ then one flatters some people.

“When one says, ‘There are those who are committed to self-torment, which is painful, ignoble, and unbeneficial. They all have suffering, infliction, anguish, and fever; they are all practicing wrongly,’ then one disparages some people.

“When one says, ‘There are those who are not committed to self-torment, which is painful, ignoble, and unbeneficial. They are all free of suffering, free of infliction, free of anguish, free of fever; they are all practicing rightly,’ then one flatters some people.

“When one says, ‘There are those who have not abandoned the fetter of existence. They all have suffering, infliction, anguish, and fever; they are all practicing wrongly,’ then one disparages some people.

“When one says, ‘There are those who have abandoned the fetter of existence. They are all free of suffering, free of infliction, free of anguish, free of fever; they are all practicing rightly,’ then one flatters some people.

“Monks, this is how there is flattery and disparagement, and not the teaching of Dhamma.

“Monks, how is there neither flattery nor disparagement, and just the teaching of Dhamma?

“One does not say ‘There are those who are committed to sensual pleasure… they are all practicing wrongly.’ When one says, ‘This commitment brings suffering, infliction, anguish, and fever; it is the wrong practice,’ then one just teaches the Dhamma.

“One does not say ‘There are those who are not committed to sensual pleasure… they are all practicing rightly.’ When one says, ‘The absence of this commitment is free of suffering, free of infliction, free of anguish, free of fever; it is the right practice,’ then one just teaches the Dhamma.

“One does not say ‘There are those who are committed to self-torment… they are all practicing wrongly.’ When one says, ‘This commitment brings suffering, infliction, anguish, and fever; it is the wrong practice,’ then one just teaches the Dhamma.

“One does not say ‘There are those who are not committed to self-torment…they are all practicing rightly.’ When one says, ‘The absence of this commitment is free of suffering, free of infliction, free of anguish, free of fever; it is the right practice,’ then one just teaches the Dhamma.

“One does not say ‘There are those who have not abandoned the fetter of existence… they are all practicing wrongly.’ When one says, ‘When the fetter of existence is not abandoned, then existence is also not abandoned,’ then one just teaches the Dhamma.

“One does not say ‘There are those who have abandoned the fetter of existence… they are all practicing rightly.’ When one says, ‘When the fetter of existence has been abandoned, then existence is also abandoned,’ then one just teaches the Dhamma.

“‘One should understand flattery and one should understand disparagement. Having understood flattery and disparagement, one should neither flatter nor disparage; one should just teach the Dhamma.’ This is what was said, and this is what it refers to.

Defining Happiness

“‘One should understand the definition of happiness. Having understood the definition of happiness, one should be committed to internal happiness.’ This is what was said; what does this refer to?

“Monks, there are these five cords of sensuality. What five? Visible objects cognizable by the eye which are desirable, appealing, pleasing, enjoyable, sensual, and exciting. Sounds cognizable by the ear… fragrances cognizable by the nose… flavors cognizable by the tongue… tangible objects cognizable by the body which are desirable, appealing, pleasing, enjoyable, sensual, and exciting. Monks, these are the five cords of sensuality. Monks, any pleasure and elation that arises dependent on these five cords of sensuality is called sensual pleasure, dirty⁶ pleasure, vulgar pleasure, ignoble pleasure. I say that such pleasure is not to be cultivated, not to be developed, not to be made much of; such pleasure is to be regarded as dangerous.

“Monks, here a monk who is secluded from sensuality and secluded from unwholesome phenomena attains and remains in the first jhāna, which has thought, has consideration, and has rapture and happiness produced by seclusion. With the tranquilizing of thought and consideration, he attains and remains in the second jhāna, which has internal composure, mental unification, is free of thought, is free of consideration, and has rapture and happiness produced by concentration. With the dissipation of rapture, he remains equanimous, mindful, and clearly aware, experiencing pleasure with the body; what the noble ones describe as ‘Equanimous, mindful, and dwelling happily’ – he attains and remains in the third jhāna. With the abandoning of pleasure, the abandoning of pain, and the previous disappearance of elation and dejection, he attains and remains in the fourth jhāna, which has neither pain nor pleasure, and has purity of mindfulness and equanimity. This is called the pleasure of renunciation, the pleasure of seclusion, the pleasure of tranquility, the pleasure of awakening. I say that such pleasure is to be cultivated, is to be developed, is to be made much of; such pleasure is not to be regarded as dangerous.⁷

“‘One should understand the definition of happiness. Having understood the definition of happiness, one should be committed to internal happiness.’ This is what was said, and this is what it refers to.

Gossip and Open Criticism

“‘One is not to gossip, and one is not to make critical remarks about a person who is present.’ This is what was said; what does this refer to?

“Monks, when one knows that a piece of gossip is nonfactual, untrue, and unbeneficial, then to the extent of one‘s ability one is not to speak that gossip. When one knows that a piece of gossip is factual, true, and unbeneficial, then one is to train oneself to avoid saying it. When one knows that a piece of gossip is factual, true, and beneficial, then one is to know the proper time for saying that gossip.

“Monks, when one knows that a critical remark about a person who is present is nonfactual, untrue, and unbeneficial, then to the extent of one‘s ability one is not to speak that critical remark. When one knows that a critical remark about a person who is present is factual, true, and unbeneficial, then one is to train oneself to avoid saying it. When one knows that a critical remark about a person who is present is factual, true, and beneficial, then one is to know the proper time for saying that critical remark about a person who is present.

“‘One is not to gossip, and one is not to make critical remarks about a person who is present.’ This is what was said, and this is what it refers to.

Hurried Speech

“‘One is to speak unhurriedly, not hurriedly.’ This is what was said; what does this refer to?

“Monks, when one speaks hurriedly, one‘s body becomes tired, one‘s mind becomes agitated, one‘s voice becomes unclear, one‘s throat becomes sore, and one‘s statements are indistinct and difficult to understand. Monks, when one speaks unhurriedly, one‘s body does not become tired, one‘s mind does not become agitated, one‘s voice does not become unclear, one‘s throat does not become sore, and one‘s statements are distinct and understandable.

“‘One is to speak unhurriedly, not hurriedly.’ This is what was said, and this is what it refers to.

Insistence on Regional Terminology

“‘One is not to insist on using the language of a particular country, and one is not to override conventional terminology.’ This is what was said; what does this refer to?

“Monks, how is there insistence on using the language of a particular country, and the overriding of conventional terminology? Monks, in some countries it is called a ‘dish,’ in some a ‘bowl,’ in some a ‘vessel,’ in some a ‘saucer,’ in some a ‘pan,’ in some a ‘pot,’ in some a ‘basin.’ Regardless of what it is called in those countries, one stubbornly, graspingly insists on using a particular term, and says ‘Only this is correct, everything else is wrong.’ Monks, it is in this way that there is insistence on using the language of a particular country, and the overriding of conventional terminology.

“Monks, how is there no insistence on using the language of a particular country, and no overriding of conventional terminology? Monks, in some countries it is called a ‘dish,’ in some a ‘bowl,’ in some a ‘vessel,’ in some a ‘saucer,’ in some a ‘pan,’ in some a ‘pot,’ in some a ‘basin.’ Whatever it is called in those countries, one thinks ‘Apparently these venerables are referring to that when they speak,’ and one speaks accordingly without grasping. Monks, it is in this way that there is no insistence on using the language of a particular country, and no overriding of conventional terminology.

“‘One is not to insist on using the language of a particular country, and one is not to override conventional terminology.’ This is what was said, and this is what it refers to.

Summary

“Monks, devotion to the elation that arises from pleasure that is connected with sensuality, which is inferior, the behavior of villagers, the behavior of commoners, ignoble, and unbeneficial – this phenomenon brings suffering, infliction, anguish, and fever; it is the wrong practice. Therefore this phenomenon brings conflict⁸.

“Monks, non-devotion to the elation that arises from pleasure that is connected with sensuality, which is inferior, the behavior of villagers, the behavior of commoners, ignoble, and unbeneficial – this phenomenon is free of suffering, free of infliction, free of anguish, free of fever; it is the right practice. Therefore this phenomenon is free of conflict.

“Monks, commitment to self-torment is painful, ignoble, and unbeneficial – this phenomenon brings suffering, infliction, anguish, and fever; it is the wrong practice. Therefore this phenomenon brings conflict.

“Monks, non-commitment to self-torment, which is painful, ignoble, and unbeneficial – this phenomenon is free of suffering, free of infliction, free of anguish, free of fever; it is the right practice. Therefore this phenomenon is free of conflict.

“Monks, the moderate path of practice which has been awakened to by the Tathāgata, and it produces vision, produces knowledge, and leads to tranquility, higher knowledge, awakening, and Nibbāna – this is a phenomenon which is free of suffering, free of infliction, free of anguish, free of fever; it is the right practice. Therefore this phenomenon is free of conflict.

“Monks, there is flattery and disparagement and not the teaching of Dhamma – this phenomenon brings suffering, infliction, anguish, and fever; it is the wrong practice. Therefore this phenomenon brings conflict.

“Monks, there is neither flattery nor disparagement, and just the teaching of Dhamma – this phenomenon is free of suffering, free of infliction, free of anguish, free of fever; it is the right practice. Therefore this phenomenon is free of conflict.

“Monks, there is sensual pleasure, dirty pleasure, vulgar pleasure, ignoble pleasure – this phenomenon brings suffering, infliction, anguish, and fever; it is the wrong practice. Therefore this phenomenon brings conflict.

“Monks, there is the pleasure of renunciation, the pleasure of seclusion, the pleasure of tranquility, the pleasure of awakening – this phenomenon is free of suffering, free of infliction, free of anguish, free of fever; it is the right practice. Therefore this phenomenon is free of conflict.

“Monks, there is gossip that is nonfactual, untrue, and unbeneficial – this phenomenon brings infliction, anguish, and fever; it is the wrong practice. Therefore this phenomenon brings conflict.

“Monks, there is gossip that is factual, true, and unbeneficial – this phenomenon brings infliction, anguish, and fever; it is the wrong practice. Therefore this phenomenon brings conflict.

“Monks, there is gossip that is factual, true, and beneficial – this phenomenon is free of infliction, free of anguish, free of fever; it is the right practice. Therefore this phenomenon is free of conflict.

“Monks, there is a critical remark about a person who is present, that is nonfactual, untrue, and unbeneficial – this phenomenon brings infliction, anguish, and fever; it is the wrong practice. Therefore this phenomenon brings conflict.

“Monks, there is a critical remark about a person who is present, that is factual, true, and unbeneficial – this phenomenon brings infliction, anguish, and fever; it is the wrong practice. Therefore this phenomenon brings conflict.

“Monks, there is a critical remark about a person who is present, that is factual, true, and beneficial – this phenomenon is free of infliction, free of anguish, free of fever; it is the right practice. Therefore this phenomenon is free of conflict.

“Monks, there is hurried speech – this phenomenon brings infliction, anguish, and fever; it is the wrong practice. Therefore this phenomenon brings conflict.

“Monks, there is unhurried speech – this phenomenon is free of infliction, free of anguish, free of fever; it is the right practice. Therefore this phenomenon is free of conflict.

“Monks, there is insistence on using the language of a particular country, and the overriding of conventional terminology – this phenomenon brings infliction, anguish, and fever; it is the wrong practice. Therefore this phenomenon brings conflict.

“Monks, there is non-insistence on using the language of a particular country, and non-overriding of conventional terminology – this phenomenon is free of infliction, free of anguish, free of fever; it is the right practice. Therefore this phenomenon is free of conflict.

“Therefore, monks, this is how you are to train: ‘We will understand phenomena that bring conflict, and we will understand phenomena that are free of conflict. Having known phenomena that bring conflict and phenomena that are free of conflict, we will practice the path of non-conflict.’ Monks, the gentleman Subhūti practices the path of non-conflict.”

This is what the Blessed One said. Satisfied, those monks delighted in the Blessed One‘s speech.