The Middle-Length Suttas Collection 139

The Analysis of Non-Conflict

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the bhikkhus, “Bhikkhus!”

“Venerable sir,” they replied. The Buddha said this:

“Bhikkhus, I shall teach you the analysis of non-conflict. Listen and apply your mind well, I will speak.”

“Yes, sir,” they replied. The Buddha said this:

“Don’t indulge in sensual pleasures, which are low, crude, ordinary, ignoble, and pointless. And don’t indulge in self-mortification, which is painful, ignoble, and pointless. Avoiding these two extremes, the Realized One woke up by understanding the middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and Nibbana. Know what it means to flatter and to rebuke. Knowing these, avoid them, and just teach Dhamma. Know how to assess different kinds of pleasure. Knowing this, pursue inner bliss. Don’t talk behind people’s backs, and don’t speak sharply in their presence. Don’t speak hurriedly. Don’t insist on local terminology and don’t override normal usage. This is the recitation passage for the analysis of non-conflict.

‘Don’t indulge in sensual pleasures, which are low, crude, ordinary, ignoble, and pointless. And don’t indulge in self-mortification, which is painful, ignoble, and pointless.’ That’s what I said, but why did I say it? Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. Indulging in such happiness is a principle beset by pain, harm, stress, and fever, and it is the wrong way. Breaking off such indulgence is a principle free of pain, harm, stress, and fever, and it is the right way. 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. Breaking off such indulgence is a principle free of pain, harm, stress, and fever, and it is the right way. ‘Don’t indulge in sensual pleasures, which are low, crude, ordinary, ignoble, and pointless. And don’t indulge in self-mortification, which is painful, ignoble, and pointless.’ That’s what I said, and this is why I said it.

‘Avoiding these two extremes, the Realized One woke up by understanding the middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and Nibbana.’ That’s what I said, but why did I say it? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. ‘Avoiding these two extremes, the Realized One woke up by understanding the middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and Nibbana.’ That’s what I said, and this is why I said it.

‘Know what it means to flatter and to rebuke. Knowing these, avoid them, and just teach Dhamma.’ That’s what I said, but why did I say it?

And how is there flattering and rebuking without teaching Dhamma? In speaking like this, some are rebuked: ‘Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. All those who indulge in such happiness are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’

In speaking like this, some are flattered: ‘Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. All those who have broken off such indulgence are free of pain, harm, stress, and fever, and they are practicing the right way.’

In speaking like this, some are rebuked: ‘Indulging in self-mortification is painful, ignoble, and pointless. All those who indulge in it are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’

In speaking like this, some are flattered: ‘Indulging in self-mortification is painful, ignoble, and pointless. All those who have broken off such indulgence are free of pain, harm, stress, and fever, and they are practicing the right way.’

In speaking like this, some are rebuked: ‘All those who have not given up the fetters of rebirth are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’

In speaking like this, some are flattered: ‘All those who have given up the fetters of rebirth are free of pain, harm, stress, and fever, and they are practicing the right way.’ That’s how there is flattering and rebuking without teaching Dhamma.

And how is there neither flattering nor rebuking, and just teaching Dhamma? You don’t say: ‘Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. All those who indulge in such happiness are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’ Rather, by saying this you just teach Dhamma: ‘The indulgence is a principle beset by pain, harm, stress, and fever, and it is the wrong way.’

You don’t say: ‘Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. All those who have broken off such indulgence are free of pain, harm, stress, and fever, and they are practicing the right way.’ Rather, by saying this you just teach Dhamma: ‘Breaking off the indulgence is a principle free of pain, harm, stress, and fever, and it is the right way.’

You don’t say: ‘Indulging in self-mortification is painful, ignoble, and pointless. All those who indulge in it are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’ Rather, by saying this you just teach Dhamma: ‘The indulgence is a principle beset by pain, harm, stress, and fever, and it is the wrong way.’

You don’t say: ‘Indulging in self-mortification is painful, ignoble, and pointless. All those who have broken off such indulgence are free of pain, harm, stress, and fever, and they are practicing the right way.’ Rather, by saying this you just teach Dhamma: ‘Breaking off the indulgence is a principle free of pain, harm, stress, and fever, and it is the right way.’

You don’t say: ‘All those who have not given up the fetters of rebirth are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’ Rather, by saying this you just teach Dhamma: ‘When the fetter of rebirth is not given up, rebirth is also not given up.’

You don’t say: ‘All those who have given up the fetters of rebirth are free of pain, harm, stress, and fever, and they are practicing the right way.’ Rather, by saying this you just teach Dhamma: ‘When the fetter of rebirth is given up, rebirth is also given up.’ That’s how there is neither flattering nor rebuking, and just teaching Dhamma. ‘Know what it means to flatter and to rebuke. Knowing these, avoid them, and just teach Dhamma.’ That’s what I said, and this is why I said it.

‘Know how to assess different kinds of pleasure. Knowing this, pursue inner bliss.’ That’s what I said, but why did I say it? There are these five kinds of sensual stimulation. What five? Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation. The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure—a filthy, common, ignoble pleasure. Such pleasure should not be cultivated or developed, but should be feared, I say. Now, take a bhikkhu who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second jhāna … third jhāna … fourth jhāna. This is called the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening. Such pleasure should be cultivated and developed, and should not be feared, I say. ‘Know how to assess different kinds of pleasure. Knowing this, pursue inner bliss.’ That’s what I said, and this is why I said it.

‘Don’t talk behind people’s backs, and don’t speak sharply in their presence.’ That’s what I said, but why did I say it? When you know that what you say behind someone’s back is untrue, false, and pointless, then if at all possible you should not speak. 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. 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. When you know that your sharp words in someone’s presence are untrue, false, and pointless, then if at all possible you should not speak. 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. 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. ‘Don’t talk behind people’s backs, and don’t speak sharply in their presence.’ That’s what I said, and this is why I said it.

‘Don’t speak hurriedly.’ That’s what I said, but why did I say it? 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. 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. ‘Don’t speak hurriedly.’ That’s what I said, and this is why I said it.

‘Don’t insist on local terminology and don’t override normal usage.’ That’s what I said, but why did I say it? And how do you insist on local terminology and override normal usage? It’s when in different localities the same thing is known as a ‘plate’, a ‘bowl’, a ‘cup’, a ‘dish’, a ‘basin’, a ‘tureen’, or a ‘porringer’. And however it is known in those various localities, you speak accordingly, obstinately sticking to that and insisting: ‘This is the only truth, other ideas are silly.’ That’s how you insist on local terminology and override normal usage.

And how do you not insist on local terminology and not override normal usage? It’s when in different localities the same thing is known as a ‘plate’, a ‘bowl’, a ‘cup’, a ‘dish’, a ‘basin’, a ‘tureen’, or a ‘porringer’. And however it is known in those various localities, you speak accordingly, thinking: ‘It seems that the venerables are referring to this.’ That’s how you don’t insist on local terminology and don’t override normal usage. ‘Don’t insist on local terminology and don’t override normal usage.’ That’s what I said, and this is why I said it.

Now, bhikkhus, pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. Indulging in such happiness is a principle beset by pain, harm, stress, and fever, and it is the wrong way. That’s why this is a principle beset by conflict. Breaking off such indulgence is a principle free of pain, harm, stress, and fever, and it is the right way. That’s why this is a principle free of conflict.

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. That’s why this is a principle beset by conflict. Breaking off such indulgence is a principle free of pain, harm, stress, and fever, and it is the right way. That’s why this is a principle free of conflict.

The middle way of practice by which the Realized One was awakened gives vision and knowledge, and leads to peace, direct knowledge, awakening, and Nibbana. It is a principle free of pain, harm, stress, and fever, and it is the right way. That’s why this is a principle free of conflict.

Flattering and rebuking without teaching Dhamma is a principle beset by pain, harm, stress, and fever, and it is the wrong way. That’s why this is a principle beset by conflict. Neither flattering nor rebuking, and just teaching Dhamma is a principle free of pain, harm, stress, and fever, and it is the right way. That’s why this is a principle free of conflict.

Sensual pleasure—a filthy, common, ignoble pleasure—is a principle beset by pain, harm, stress, and fever, and it is the wrong way. That’s why this is a principle beset by conflict. 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. That’s why this is a principle free of conflict.

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. That’s why this is a principle beset by conflict. 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. That’s why this is a principle beset by conflict. 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. That’s why this is a principle free of conflict.

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. That’s why this is a principle beset by conflict. 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. That’s why this is a principle beset by conflict. 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. That’s why this is a principle free of conflict.

Speaking hurriedly is a principle beset by pain, harm, stress, and fever, and it is the wrong way. That’s why this is a principle beset by conflict. Speaking unhurriedly is a principle free of pain, harm, stress, and fever, and it is the right way. That’s why this is a principle free of conflict.

Insisting on local terminology and overriding normal usage is a principle beset by pain, harm, stress, and fever, and it is the wrong way. That’s why this is a principle beset by conflict. Not insisting on local terminology and not overriding normal usage is a principle free of pain, harm, stress, and fever, and it is the right way. That’s why this is a principle free of conflict.

So you should train like this: ‘We shall know the principles beset by conflict and the principles free of conflict. Knowing this, we will practice the way free of conflict.’

And, bhikkhus, Subhūti, the gentleman, practices the way of non-conflict.”

That is what the Buddha said. Satisfied, the bhikkhus approved what the Buddha said.