Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s park. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”
“Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:
“Bhikkhus, I will explain to you the exposition on |non-conflict::non-contention, harmlessness, peacefulness [araṇa]|. Listen to this and pay close attention, I will speak.”
“Yes, venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:
“One should not indulge in sensual pleasures, which are inferior, common, coarse, ignoble, and not connected with true benefit; nor should one engage in the practice of self-mortification, which is painful, ignoble, and not connected with true benefit.
Bhikkhus, having avoided these two extremes, the middle way realized by the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| gives rise to vision, gives rise to |wisdom::insight, knowing [ñāṇa]|, and leads to |tranquility::calmness, serenity, stillness, peace [upasama]|, to |direct knowledge::experiential understanding [abhiññāya]|, to awakening, to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|.
One should understand what it is to |praise::flattery, elevation [ussādana]| and to |disparage::belittle, deflate, trivialize [apasādanā]|, and having known both praise and disparagement, one should neither praise nor disparage but should only explain the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|.
One should |evaluate pleasure::distinguish between the different kinds of happiness [sukhavinicchaya]|, and knowing that, one should pursue inner happiness.
One should not speak behind someone’s back, nor speak harshly to their face.
One should speak calmly, not in haste.
One should not insist on local language, nor overstep |conventional designations::common language, normal usage, general meaning [samaññā]|. This is the summary of the analysis of non-conflict.
Not Indulging in Sensual Pleasures or Self-Mortification
‘One should not indulge in sensual pleasures, which are inferior, common, coarse, ignoble, and not connected with true benefit; nor should one engage in the practice of self-mortification, which is painful, ignoble, and not connected with true benefit,’—this was said. And in reference to what was this said?
The pursuit of |joy::gladness, pleasure, positive state of mind [somanassa]| connected with sensual pleasures is inferior, common, coarse, ignoble, and not connected with true benefit; it is beset with suffering, harmful, burdensome, and leads to |fever::mental torment, distress, strong desire, discomfort [pariḷāha]|—it is a wrong course of practice. But refraining from the pursuit of joy connected with sensual pleasures, which is inferior, common, coarse, ignoble, and not connected with true benefit, is not beset by suffering, does not lead to harm, is free from trouble, and does not lead to fever—it is a right course of practice.
The practice of self-mortification is painful, ignoble, and not connected with true benefit; it too is a path that is painful, harmful, troublesome, and leads to fever—it is a wrong course of practice. But refraining from self-mortification, which is painful, ignoble, and not connected with true benefit; is not beset by suffering, does not lead to harm, is free from trouble, and does not lead to fever—it is a right course of practice. ‘One should not indulge in sensual pleasures, which are inferior, common, coarse, ignoble, and not connected with true benefit; nor should one engage in the practice of self-mortification, which is painful, ignoble, and not connected with true benefit’ — it was in reference to this that it was said.
‘Having avoided these two extremes, the middle way realized by the Tathāgata gives rise to vision, gives rise to wisdom, and leads to tranquility, to direct knowledge, to awakening, to Nibbāna’—this was said. And in 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 collectedness — it was in reference to this that it was said: ‘Having avoided these two extremes, the middle way realized by the Tathāgata gives rise to vision, gives rise to wisdom, and leads to tranquility, to direct knowledge, to awakening, to Nibbāna.’
What it is to Praise and to Disparage
‘One should understand what it is to praise and to disparage, and having known both praise and disparagement, one should neither praise nor disparage but should only explain the Dhamma’—this was said. And in reference to what was this said?
And how, bhikkhus, is there praise and disparagement, but not the explaining of the Dhamma? By saying, ‘All those who are devoted to the pursuit of joy connected with sensual pleasures, which is inferior, common, coarse, ignoble, and not connected with true benefit, are beset with suffering, harm, burden, fever, and are following a wrong path,’ one thereby disparages some here.
By saying, ‘All those who refrain from the pursuit of joy connected with sensual pleasures, which is inferior, common, coarse, ignoble, and not connected with true benefit, are free from suffering, free from harm, free from burden, free from fever, and are following a right path,’ one thereby praises some here.
By saying, ‘All those who are engaged in the practice of self-mortification, which is painful, ignoble, and not connected with true benefit, are beset with suffering, harm, burden, fever, and are following a wrong path,’ one thereby disparages some here.
By saying, ‘All those who refrain from the practice of self-mortification, which is painful, ignoble, and not connected with true benefit, are free from suffering, free from harm, free from burden, free from fever, and are following a right path,’ one thereby praises some here.
By saying, ‘All those for whom the |fetter to existence::bondage to continued conditional existence—the karmically conditioned mode of being that leads to future rebirth [bhavasaṁyojana]| is not abandoned are beset with suffering, harm, burden, fever, and are following a wrong path,’ one thereby disparages some here.
By saying, ‘All those for whom the fetter to existence is abandoned are free from suffering, free from harm, free from burden, free from fever, and are following a right path,’ one thereby praises some here. Thus, bhikkhus, there is praise and disparagement, but not the explaining of the Dhamma.
How is there the Explaining of the Dhamma
And how, bhikkhus, is there neither praise nor disparagement, but the explaining of the Dhamma? One does not say, ‘All those who are devoted to the pursuit of joy connected with sensual pleasures, which is inferior, common, coarse, ignoble, and not connected with true benefit, are beset with suffering, harm, burden, fever, and are following a wrong path.’ Instead, one says, ‘That pursuit itself is painful, harmful, burdensome, and leads to fever—it is a wrong course of practice.’ In saying this, there is only the explaining of the Dhamma.
One does not say, ‘All those who refrain from the pursuit of joy connected with sensual pleasures, which is inferior, common, coarse, ignoble, and not connected with true benefit, are free from suffering, free from harm, free from burden, free from fever, and are following a right path.’ Instead, one says, ‘That |refraining::non practice, not pursuing [ananuyoga]| itself is not beset by suffering, does not lead to harm, is free from trouble, and does not lead to fever—it is a right course of practice.’ In saying this, there is only the explaining of the Dhamma.
One does not say, ‘All those who are engaged in the practice of self-mortification, which is painful, ignoble, and not connected with true benefit, are beset with suffering, harm, burden, fever, and are following a wrong path.’ Instead, one says, ‘That practice itself is painful, hurtful, troublesome, and leads to fever—it is a wrong course of practice.’ In saying this, there is only the explaining of the Dhamma.
One does not say, ‘All those who refrain from the practice of self-mortification, which is painful, ignoble, and not connected with true benefit, are free from suffering, free from harm, free from burden, free from fever, and are following a right path.’ Instead, one says, ‘That refraining itself is not beset by suffering, does not lead to harm, is free from trouble, and does not lead to fever—it is a right course of practice.’ In saying this, there is only the explaining of the Dhamma.
One does not say, ‘All those for whom the fetter to existence is not abandoned are beset with suffering, harm, burden, fever, and are following a wrong path.’ Instead, one says, ‘Where the fetter to existence is not abandoned, existence too is not yet abandoned.’ In saying this, there is only the explaining of the Dhamma.
One does not say, ‘All those for whom the fetter to existence is abandoned are free from suffering, free from harm, free from burden, free from fever, and are following a right path.’ Instead, one says, ‘Where the fetter to existence is abandoned, existence too is abandoned.’ In saying this, there is only the explaining of the Dhamma. Thus, bhikkhus, there is neither praise nor disparagement, but only the explaining of the Dhamma. ‘One should understand what it is to praise and to disparage, and having known both praise and disparagement, one should neither praise nor disparage but should only explain the Dhamma’ — it was in reference to this that it was said.
Evaluating Pleasure and Pursuing Inner Happiness
‘One should evaluate pleasure, and knowing that, one should pursue inner happiness’—this was said. And in reference to what was this said? There are, bhikkhus, these five cords of sensual pleasure. What five? |Forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]| cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensual, and |enticing::arousing, tantalizing [rajanīya]|; |sounds::auditory experiences such as speech, music, praise, blame, ambient noise, verbal expression, or melodic tones—any sound that can stir emotion, craving for praise, aesthetic delight, or attachment to communication and identity [saddā]| cognizable by the ear
Here, bhikkhus, a bhikkhu, quite secluded from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|.
With the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, the bhikkhu enters and dwells in the second jhāna, which is characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, is without reflection and examination, |born from collectedness::born from a stable mind [samādhija]|, and is filled with joyful pleasure.
With the fading away of joyful pleasure, the bhikkhu dwells in a |state of equanimity::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as, ‘one who dwells equanimous, mindful, and at ease.’
With the abandoning of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, the bhikkhu enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant. This is called the happiness of renunciation, the happiness of seclusion, the happiness of tranquility, the happiness of awakening.
‘It should be indulged in, it should be cultivated, and it should be me made much of. One should not fear such pleasure’ — thus I say. ‘One should evaluate pleasure, and knowing that, one should pursue inner happiness’ — it was in reference to this that it was said.
Not Speaking Behind Someone’s Back or Harshly to Their Face
‘One should not |speak behind someone’s back::covert speech, private talk, discussion or conversation that is intended to be kept hidden from others [rahovāda]|, nor speak |harshly::In the context of speaking, this is about speaking critically, sharply, censoring another [khīṇa]| to their face’—this was said. And in reference to what was this said?
Here, bhikkhus, if one knows a private talk [about someone] to be untrue, a lie, and not beneficial, one should not speak such a statement behind their back. If one knows a private talk to be true, genuine, yet not beneficial, one should not speak such a statement behind their back. But if one knows a private talk to be true, genuine, and beneficial, one should know the proper time to speak such a statement behind their back.
Here, bhikkhus, if one knows a harsh statement [about someone] to be untrue, a lie, and not beneficial, one should certainly not speak it to their face. If one knows a harsh statement to be true, genuine, yet not beneficial, one should not speak such a statement to their face. But if one knows a harsh statement to be true, genuine, and beneficial, one should know the proper time to speak such a statement to their face.
‘One should not speak behind someone’s back, nor speak harshly to their face’ — it was in reference to this that it was said.
Speak Calmly, Not in Haste
‘One should speak calmly, not in haste’—this was said. And in reference to what was this said?
Here, bhikkhus, when one speaks in haste, one’s body grows tired, the mind becomes |disturbed::afflicted, distressed [upahaññati]|, the tone of voice becomes strained, the throat becomes sore, and the speech becomes unclear and hard to make out.
But when one speaks calmly, one’s body does not grow tired, the mind does not become disturbed, the tone of voice does not become strained, the throat does not become sore, and the speech is clear and easy to understand.
‘One should speak calmly, not in haste’ — it was in reference to this that it was said.
Not Insisting on Local Language or Overstepping Conventional Designations
‘One should not insist on local language, nor overstep conventional designations’—this was said. And in reference to what was this said?
And how, bhikkhus, is there insistence on local language and overstepping of conventional designations? Here, bhikkhus, in certain localities, they recognize the same thing as a |cup::drinking bowl [pāti]|, they recognize the same thing as a |bowl::alms bowl [patta]|, a |vessel::bowl [vitta]|, a |platter::shallow dish [serāva]|, a |container::holder [dhāropa]|, a |pot::shallow bowl [poṇa]|, or they recognize the same thing as a |basin::wooden bowl [pisīla]|. So, whatever they call it as in those regions, one stubbornly insists on it and speaks: ‘This alone is true; anything else is wrong.’ In this way, bhikkhus, there is insistence on local language and overstepping of conventional designations.
And how, bhikkhus, is there no insistence on local language and no overstepping of conventional designations? Here, bhikkhus, in certain localities, they recognize the same thing as a cup, they recognize the same thing as a bowl, a vessel, a platter, a container, a pot, or they recognize the same thing as a basin. So, whatever they call it as in those regions, one does not stubbornly insist on it but thinks: ‘These venerable ones are referring to this,’ and speaks accordingly without clinging. In this way, bhikkhus, there is no insistence on local language and no overstepping of conventional designations.
‘One should not insist on local language, nor overstep conventional designations’ — it was in reference to this that it was said.
Practice that is a Source of Conflict and that is Free from Conflict
Here, bhikkhus, the pursuit of joy connected with sensual pleasures, which is inferior, common, coarse, ignoble, and not connected with true benefit; it is beset with suffering, harmful, burdensome, and leads to fever—it is a wrong course of practice. Therefore, this practice is |a source of conflict::harmful, unpeaceful [saraṇa]|. But refraining from the pursuit of joy connected with sensual pleasures, which is inferior, common, coarse, ignoble, and not connected with true benefit; it is not beset by suffering, does not lead to harm, is free from trouble, and does not lead to fever—it is a right course of practice. Therefore, this practice is |free from conflict::peaceful, benign, harmless [araṇa]|.
Here, bhikkhus, the practice of self-mortification, which is painful, ignoble, and not connected with true benefit; it is beset with suffering, harmful, troublesome, and leads to fever—it is a wrong course of practice. Therefore, this practice is a source of conflict. But refraining from self-mortification, which is painful, ignoble, and not connected with true benefit; it is not beset by suffering, does not lead to harm, is free from trouble, and does not lead to fever—it is a right course of practice. Therefore, this practice is free from conflict.
Here, bhikkhus, this middle way realized by the Tathāgata, which gives rise to vision, gives rise to wisdom, and leads to tranquility, to direct knowledge, to awakening, to Nibbāna; it is not beset by suffering, does not lead to harm, is free from trouble, and does not lead to fever—it is a right course of practice. Therefore, this practice is free from conflict.
Here, bhikkhus, where there is both praise and disparagement but no explaining of the Dhamma, it is beset with suffering, harmful, burdensome, and leads to fever—it is a wrong course of practice. Therefore, this practice is a source of conflict. But where there is neither praise nor disparagement but only the explaining of the Dhamma, it is not beset by suffering, does not lead to harm, is free from trouble, and does not lead to fever—it is a right course of practice. Therefore, this practice is free from conflict.
Here, bhikkhus, that which is the enjoyment of sense desire, filthy pleasure, ordinary pleasure, ignoble pleasure; it is beset with suffering, harmful, burdensome, and leads to fever—it is a wrong course of practice. Therefore, this practice is a source of conflict. But that which is the happiness of renunciation, the happiness of seclusion, the happiness of tranquility, the happiness of awakening; it is not beset by suffering, does not lead to harm, is free from trouble, and does not lead to fever—it is a right course of practice. Therefore, this practice is free from conflict.
Here, bhikkhus, that private talk [about someone] which is untrue, a lie, and not beneficial; it is beset with suffering, harmful, burdensome, and leads to fever—it is a wrong course of practice. Therefore, this practice is a source of conflict. And that private talk which is true, genuine, yet not beneficial; it is beset with suffering, harmful, burdensome, and leads to fever—it is a wrong course of practice. Therefore, this practice is a source of conflict. But that private talk which is true, genuine, and beneficial; it is not beset by suffering, does not lead to harm, is free from trouble, and does not lead to fever—it is a right course of practice. Therefore, this practice is free from conflict.
Here, bhikkhus, that harsh statement [about someone] which is untrue, a lie, and not beneficial; it is beset with suffering, harmful, burdensome, and leads to fever—it is a wrong course of practice. Therefore, this practice is a source of conflict. And that harsh statement which is true, genuine, yet not beneficial; it is beset with suffering, harmful, burdensome, and leads to fever—it is a wrong course of practice. Therefore, this practice is a source of conflict. But that harsh statement which is true, genuine, and beneficial; it is not beset by suffering, does not lead to harm, is free from trouble, and does not lead to fever—it is a right course of practice. Therefore, this practice is free from conflict.
Here, bhikkhus, that speaking in haste; it is beset with suffering, harmful, burdensome, and leads to fever—it is a wrong course of practice. Therefore, this practice is a source of conflict. But that calm speaking; it is not beset by suffering, does not lead to harm, is free from trouble, and does not lead to fever—it is a right course of practice. Therefore, this practice is free from conflict.
Here, bhikkhus, that insistence on local language and overstepping of conventional designations; it is beset with suffering, harmful, burdensome, and leads to fever—it is a wrong course of practice. Therefore, this practice is a source of conflict. But not insisting on local language and not overstepping conventional designations; it is not beset by suffering, does not lead to harm, is free from trouble, and does not lead to fever—it is a right course of practice. Therefore, this practice is free from conflict.
Therefore, bhikkhus, you should train yourselves thus: ‘We shall discern the practice which is a source of conflict and the practice which is free from conflict; and having known both, we shall follow the practice that is free from conflict.’ Thus, you should train yourselves.
Now, bhikkhus, Subhūti, son of a good family, has undertaken the practice that is free from conflict.”
The Blessed One said this. The bhikkhus were delighted and rejoiced in the Blessed One’s words.