9.
The Discourse on the Analysis of Non-Conflict
323. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. There the Blessed One addressed the monks: "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this - "I will teach you, monks, the analysis of non-conflict. Listen to that, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"One should not pursue sensual happiness, which is low, vulgar, belonging to ordinary people, ignoble, not connected with benefit; nor should one pursue the pursuit of self-mortification, which is painful, ignoble, not connected with benefit. Not approaching these two extremes, monks, the middle practice has been fully awakened to by the Truth-finder, giving vision, giving knowledge, leading to peace, to direct knowledge, to enlightenment, to Nibbāna. One should know exalting, and one should know disparaging; having known exalting and having known disparaging, one should neither exalt nor disparage, but should teach only the Teaching. One should know the judgment of happiness; having known the judgment of happiness, one should pursue internal happiness. One should not speak talk behind one's back, one should not speak sharply face to face. One should speak unhurriedly, not hurriedly. One should not insist on local language, one should not override common usage - this is the synopsis of the analysis of non-conflict.
324. "'One should not pursue sensual happiness, which is low, vulgar, belonging to ordinary people, ignoble, not connected with benefit; nor should one pursue the pursuit of self-mortification, which is painful, ignoble, not connected with benefit' - thus indeed this was said; dependent on what was this said? Whatever pursuit of pleasure for one delighting in happiness connected with sensual rebirth is low, vulgar, belonging to ordinary people, ignoble, not connected with benefit, this is a state with suffering, with injury, with anguish, with fever; it is wrong practice. Whatever non-pursuit of the pursuit of pleasure for one delighting in happiness connected with sensual rebirth, which is low, vulgar, belonging to ordinary people, ignoble, not connected with benefit, this is a state without suffering, without injury, without anguish, without fever; it is right practice. Whatever pursuit of self-mortification is painful, ignoble, not connected with benefit, this is a state with suffering, with injury, with anguish, with fever; it is wrong practice. Whatever non-pursuit of the pursuit of self-mortification, which is painful, ignoble, not connected with benefit, this is a state without suffering, without injury, without anguish, without fever; it is right practice. 'One should not pursue sensual happiness, which is low, vulgar, belonging to ordinary people, ignoble, not connected with benefit; nor should one pursue the pursuit of self-mortification, which is painful, ignoble, not connected with benefit' - thus what was said, this was said dependent on that.
325. "'Not approaching these two extremes, the middle practice has been fully awakened to by the Truth-finder, giving vision, giving knowledge, leading to peace, to direct knowledge, to enlightenment, to Nibbāna' - thus indeed this was said. Dependent on what was this said? It is just this noble eightfold path, as follows - right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. 'Not approaching these two extremes, the middle practice has been fully awakened to by the Truth-finder, giving vision, giving knowledge, leading to peace, to direct knowledge, to enlightenment, to Nibbāna' - thus what was said, this was said dependent on that.
326. "'One should know exalting, and one should know disparaging; having known exalting and having known disparaging, one should neither exalt nor disparage, but should teach only the Teaching' - thus indeed this was said. Dependent on what was this said? And how, monks, is there exalting and disparaging, but not teaching the Teaching? 'Those who delight in happiness connected with sensual rebirth, devoted to the pursuit of pleasure, which is low, vulgar, belonging to ordinary people, ignoble, not connected with benefit, all of them are with suffering, with injury, with anguish, with fever, wrongly practiced' - thus speaking, one disparages some.
"'Those who delight in happiness connected with sensual rebirth, not devoted to the pursuit of pleasure, which is low, vulgar, belonging to ordinary people, ignoble, not connected with benefit, all of them are without suffering, without injury, without anguish, without fever, rightly practiced' - thus speaking, one exalts some.
"'Those who are devoted to the pursuit of self-mortification, which is painful, ignoble, not connected with benefit, all of them are with suffering, with injury, with anguish, with fever, wrongly practiced' - thus speaking, one disparages some.
"'Those who are not devoted to the pursuit of self-mortification, which is painful, ignoble, not connected with benefit, all of them are without suffering, without injury, without anguish, without fever, rightly practiced' - thus speaking, one exalts some.
"'For whomsoever the fetter of existence has not been abandoned, all of them are with suffering, with injury, with anguish, with fever, wrongly practiced' - thus speaking, one disparages some.
"'For whomsoever the fetter of existence has been abandoned, all of them are without suffering, without injury, without anguish, without fever, rightly practiced' - thus speaking, one exalts some. Thus, monks, there is exalting and disparaging, but not teaching the Teaching.
327. "And how, monks, is there neither exalting nor disparaging, but teaching the Teaching? 'Those who delight in happiness connected with sensual rebirth, devoted to the pursuit of pleasure, which is low, vulgar, belonging to ordinary people, ignoble, not connected with benefit, all of them are with suffering, with injury, with anguish, with fever, wrongly practiced' - he does not speak thus. 'Pursuit indeed is a state with suffering, with injury, with anguish, with fever; it is wrong practice' - thus speaking, he teaches only the Teaching.
"'Those who delight in happiness connected with sensual rebirth, not devoted to the pursuit of pleasure, which is low, vulgar, belonging to ordinary people, ignoble, not connected with benefit, all of them are without suffering, without injury, without anguish, without fever, rightly practiced' - he does not speak thus. 'Non-pursuit indeed is a state without suffering, without injury, without anguish, without fever; it is right practice' - thus speaking, he teaches only the Teaching.
"'Those who are devoted to the pursuit of self-mortification, which is painful, ignoble, not connected with benefit, all of them are with suffering, with injury, with anguish, with fever, wrongly practiced' - he does not speak thus. 'Pursuit indeed is a state with suffering, with injury, with anguish, with fever; it is wrong practice' - thus speaking, he teaches only the Teaching.
"'Those who are not devoted to the pursuit of self-mortification, which is painful, ignoble, not connected with benefit, all of them are without suffering, without injury, without anguish, without fever, rightly practiced' - he does not speak thus. 'Non-pursuit indeed is a state without suffering, without injury, without anguish, without fever; it is right practice' - thus speaking, he teaches only the Teaching.
"'For whomsoever the fetter of existence has not been abandoned, all of them are with suffering, with injury, with anguish, with fever, wrongly practiced' - he does not speak thus. 'When the fetter of existence has not been abandoned, existence too has not been abandoned' - thus speaking, he teaches only the Teaching.
"'For whomsoever the fetter of existence has been abandoned, all of them are without suffering, without injury, without anguish, without fever, rightly practiced' - he does not speak thus. 'When the fetter of existence has been abandoned, existence too has been abandoned' - thus speaking, he teaches only the Teaching. Thus, monks, there is neither exalting nor disparaging, but teaching the Teaching. 'One should know exalting, and one should know disparaging; having known exalting and having known disparaging, one should neither exalt nor disparage, but should teach only the Teaching' - thus what was said, this was said dependent on that.
328. "'One should know the judgment of happiness; having known the judgment of happiness, one should pursue internal happiness' - thus indeed this was said. Dependent on what was this said? These are the five types of sensual pleasure, monks. Which five? Forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing; sounds cognizable by ear... odours cognizable by nose... flavours cognizable by tongue... tangible objects cognizable by body that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing - these, monks, are the five types of sensual pleasure. Whatever happiness and pleasure arises dependent on these five types of sensual pleasure, monks, this is called sensual happiness, filthy happiness, worldling's happiness, ignoble happiness. 'It should not be cultivated, should not be developed, should not be made much of; this happiness should be feared' - I say. Here, monks, a monk, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. With the subsiding of applied and sustained thought, he enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration. With the fading away of rapture, he dwells equanimous... etc. the third meditative absorption... he enters and dwells in the fourth meditative absorption. This is called the happiness of renunciation, the happiness of solitude, the happiness of peace, the happiness of highest enlightenment. 'It should be cultivated, should be developed, should be made much of; this happiness should not be feared' - I say. 'One should know the judgment of happiness; having known the judgment of happiness, one should pursue internal happiness' - thus what was said, this was said dependent on that.
329. "'One should not speak talk behind one's back, one should not speak sharply face to face' - thus indeed this was said. Dependent on what was this said? There, monks, whatever talk behind one's back one would know to be not factual, untrue, not connected with benefit, that talk behind one's back one should certainly not speak. Whatever talk behind one's back too one would know to be factual, true, but not connected with benefit, for that too one should train in not speaking. But whatever talk behind one's back one would know to be factual, true, connected with benefit, there one should know the proper time for speaking that talk behind one's back. There, monks, whatever sharp speech face to face one would know to be not factual, untrue, not connected with benefit, that sharp speech face to face one should certainly not speak. Whatever sharp speech face to face too one would know to be factual, true, but not connected with benefit, for that too one should train in not speaking. But whatever sharp speech face to face one would know to be factual, true, connected with benefit, there one should know the proper time for speaking that sharp speech face to face. 'One should not speak talk behind one's back, one should not speak sharply face to face' - thus what was said, this was said dependent on that.
330. "'One should speak unhurriedly, not hurriedly' - thus indeed this was said. Dependent on what was this said? There, monks, for one speaking hurriedly the body is wearied, the mind is injured, the voice is injured, the throat becomes afflicted, and the speech of one speaking hurriedly is unclear and not cognizable. There, monks, for one speaking unhurriedly the body is not wearied, the mind is not injured, the voice is not injured, the throat does not become afflicted, and the speech of one speaking unhurriedly is clear and cognizable. 'One should speak unhurriedly, not hurriedly' - thus what was said, this was said dependent on that.
331. "'One should not insist on local language, one should not override common usage' - thus indeed this was said. Dependent on what was this said? And how, monks, is there adherence to local language and overstepping of common usage? Here, monks, that same thing in some districts they perceive as 'pātī', they perceive as 'patta', they perceive as 'vitta', they perceive as 'sarāva', they perceive as 'dhāropa', they perceive as 'poṇa', they perceive as 'pisīlava'. Thus in whatever way they perceive it in those various districts, in that way one declares with tenacity and adherence, having clung to it - 'Only this is the truth, anything else is vain.' Thus, monks, there is adherence to local language and overstepping of common usage.
332. "And how, monks, is there non-adherence to local language and non-overstepping of common usage? Here, monks, that same thing in some districts they perceive as 'pātī', they perceive as 'patta', they perceive as 'vitta', they perceive as 'sarāva', they perceive as 'dhāropa', they perceive as 'poṇa', they perceive as 'pisīlava'. Thus in whatever way they perceive it in those various districts, thinking 'The venerable ones are truly speaking with reference to this', in that way one speaks without adhering to it. Thus, monks, there is non-adherence to local language and non-overstepping of common usage. 'One should not insist on local language, one should not override common usage' - thus what was said, this was said dependent on that.
333. "There, monks, whatever pursuit of pleasure for one delighting in happiness connected with sensual rebirth is low, vulgar, belonging to ordinary people, ignoble, not connected with benefit, this is a state with suffering, with injury, with anguish, with fever; it is wrong practice. Therefore this state is with conflict. There, monks, whatever non-pursuit of the pursuit of pleasure for one delighting in happiness connected with sensual rebirth, which is low, vulgar, belonging to ordinary people, ignoble, not connected with benefit, this is a state without suffering, without injury, without anguish, without fever; it is right practice. Therefore this state is without conflict.
334. "There, monks, whatever pursuit of self-mortification is painful, ignoble, not connected with benefit, this is a state with suffering, with injury, with anguish, with fever; it is wrong practice. Therefore this state is with conflict. There, monks, whatever non-pursuit of the pursuit of self-mortification, which is painful, ignoble, not connected with benefit, this is a state without suffering, without injury, without anguish, without fever; it is right practice. Therefore this state is without conflict.
335. "Therein, monks, this middle practice that has been fully awakened to by the Truth-finder, giving vision, giving knowledge, leading to peace, to direct knowledge, to enlightenment, to Nibbāna, this is a state without suffering, without injury, without anguish, without fever; it is right practice. Therefore this state is without conflict.
336. "There, monks, whatever exalting and disparaging, but not teaching the Teaching, this is a state with suffering, with injury, with anguish, with fever; it is wrong practice. Therefore this state is with conflict. There, monks, whatever neither exalting nor disparaging, but teaching the Teaching, this is a state without suffering, without injury, without anguish, without fever; it is right practice. Therefore this state is without conflict.
337. "There, monks, this sensual happiness, filthy happiness, worldling's happiness, ignoble happiness, this is a state with suffering, with injury, with anguish, with fever; it is wrong practice. Therefore this state is with conflict. There, monks, this happiness of renunciation, happiness of solitude, happiness of peace, happiness of highest enlightenment, this is a state without suffering, without injury, without anguish, without fever; it is right practice. Therefore this state is without conflict.
338. "There, monks, whatever secret talk is not factual, false, not connected with benefit, this is a state with suffering, with injury, with anguish, with fever; it is wrong practice. Therefore this state is with conflict. There, monks, whatever secret talk is factual, true, not connected with benefit, this is a state with suffering, with injury, with anguish, with fever; it is wrong practice. Therefore this state is with conflict. There, monks, whatever secret talk is factual, true, connected with benefit, this is a state without suffering, without injury, without anguish, without fever; it is right practice. Therefore this state is without conflict.
339. "There, monks, whatever sharp talk face to face is not factual, false, not connected with benefit, this is a state with suffering, with injury, with anguish, with fever; it is wrong practice. Therefore this state is with conflict. There, monks, whatever sharp talk face to face is factual, true, not connected with benefit, this is a state with suffering, with injury, with anguish, with fever; it is wrong practice. Therefore this state is with conflict. There, monks, whatever sharp talk face to face is factual, true, connected with benefit, this is a state without suffering, without injury, without anguish, without fever; it is right practice. Therefore this state is without conflict.
340. "There, monks, this that is spoken by one speaking hurriedly, this is a state with suffering, with injury, with anguish, with fever; it is wrong practice. Therefore this state is with conflict. There, monks, this that is spoken by one speaking unhurriedly, this is a state without suffering, without injury, without anguish, without fever; it is right practice. Therefore this state is without conflict.
341. "There, monks, whatever adherence to local language and overstepping of common usage, this is a state with suffering, with injury, with anguish, with fever; it is wrong practice. Therefore this state is with conflict. There, monks, whatever non-adherence to local language and non-overstepping of common usage, this is a state without suffering, without injury, without anguish, without fever; it is right practice. Therefore this state is without conflict.
"Therefore, monks, 'We will know the state with conflict, we will know the state without conflict; having known the state with conflict and having known the state without conflict, we will proceed with the practice without conflict' - thus indeed, monks, should you train. And the son of good family Subhūti is practising the practice without conflict."
This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said.
The Discourse on the Analysis of Non-Conflict is concluded as ninth.