{"collection":"Majjhima Nikaya","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/suttacentral_mn139/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/suttacentral_mn139","id":"suttacentral_mn139","license":"CC0","rights_basis":"suttacentral_bilara_data_cc0","source":"suttacentral","source_url":"https://suttacentral.net/mn139/en/sujato","summary":null,"tags":["Early Buddhist Texts","Majjhima Nikaya"],"text":"So I have heard. At one time the Buddha was staying near S\u0101vatth\u012b in Jeta\u2019s Grove, An\u0101thapi\u1e47\u1e0dika\u2019s monastery. There the Buddha addressed the mendicants, \u201cMendicants!\u201d \u201cVenerable sir,\u201d they replied. The Buddha said this: \u201cMendicants, I shall teach you the analysis of no strife. Listen and apply your mind well, I will speak.\u201d \u201cYes, sir,\u201d they replied. The Buddha said this: \u201cDon\u2019t indulge in sensual pleasure, which is low, crude, ordinary, ignoble, and pointless. And don\u2019t indulge in self-mortification, which is painful, ignoble, and pointless. Avoiding these two extremes, the Realized One understood the middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment. Know what it means to flatter and to rebuke. Knowing these, avoid them, and just teach Dhamma. Know how to evaluate different kinds of pleasure. Knowing this, pursue inner pleasure. Don\u2019t talk behind people\u2019s backs, and don\u2019t speak sharply in their presence. Don\u2019t speak hurriedly. Don\u2019t insist on popular definitions and don\u2019t overstep normal labels. This is the summary recital for the analysis of no strife. \u2018Don\u2019t indulge in sensual pleasure, which is low, crude, ordinary, ignoble, and pointless. And don\u2019t indulge in self-mortification, which is painful, ignoble, and pointless.\u2019 That\u2019s what I said, but why did I say it? Indulging in the happiness of the pleasure linked to sensuality is low, crude, ordinary, 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. 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. \u2018Don\u2019t indulge in sensual pleasure, which is low, crude, ordinary, ignoble, and pointless. And don\u2019t indulge in self-mortification, which is painful, ignoble, and pointless.\u2019 That\u2019s what I said, and this is why I said it. \u2018Avoiding these two extremes, the Realized One understood the middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.\u2019 That\u2019s what I said, but why did I say it? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. \u2018Avoiding these two extremes, the Realized One understood the middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.\u2019 That\u2019s what I said, and this is why I said it. \u2018Know what it means to flatter and to rebuke. Knowing these, avoid them, and just teach Dhamma.\u2019 That\u2019s what I said, but why did I say it? And how is there flattering and rebuking without teaching Dhamma? \u2018All those who indulge in the happiness of the pleasure linked to sensuality\u2014low, crude, ordinary, ignoble, and pointless\u2014are beset by pain, harm, stress, and fever, and they are practicing the wrong way.\u2019 In speaking like this, one rebukes some here. \u2018All those who have broken off indulging in the happiness of the pleasure linked to sensuality are free of pain, harm, stress, and fever, and they are practicing the right way.\u2019 In speaking like this, one flatters some here. \u2018All those who indulge in self-mortification\u2014painful, ignoble, and pointless\u2014are beset by pain, harm, stress, and fever, and they are practicing the wrong way.\u2019 In speaking like this, one rebukes some here. \u2018All those who have broken off indulging in self-mortification are free of pain, harm, stress, and fever, and they are practicing the right way.\u2019 In speaking like this, one flatters some here. \u2018All those who have not given up the fetter of continued existence are beset by pain, harm, stress, and fever, and they are practicing the wrong way.\u2019 In speaking like this, one rebukes some here. \u2018All those who have given up the fetter of continued existence are free of pain, harm, stress, and fever, and they are practicing the right way.\u2019 In speaking like this, one flatters some here. That\u2019s how there is flattering and rebuking without teaching Dhamma. And how is there neither flattering nor rebuking, and just teaching Dhamma? You don\u2019t say: \u2018All those who indulge in the happiness of the pleasure linked to sensuality\u2014low, crude, ordinary, ignoble, and pointless\u2014are beset by pain, harm, stress, and fever, and they are practicing the wrong way.\u2019 Rather, by saying this you just teach Dhamma: \u2018The indulgence is a principle beset by pain, harm, stress, and fever, and it is the wrong way.\u2019 You don\u2019t say: \u2018All those who have broken off indulging in the happiness of the pleasure linked to sensuality are free of pain, harm, stress, and fever, and they are practicing the right way.\u2019 Rather, by saying this you just teach Dhamma: \u2018Breaking off the indulgence is a principle free of pain, harm, stress, and fever, and it is the right way.\u2019 You don\u2019t say: \u2018All those who indulge in self-mortification\u2014painful, ignoble, and pointless\u2014are beset by pain, harm, stress, and fever, and they are practicing the wrong way.\u2019 Rather, by saying this you just teach Dhamma: \u2018The indulgence is a principle beset by pain, harm, stress, and fever, and it is the wrong way.\u2019 You don\u2019t say: \u2018All those who have broken off indulging in self-mortification are free of pain, harm, stress, and fever, and they are practicing the right way.\u2019 Rather, by saying this you just teach Dhamma: \u2018Breaking off the indulgence is a principle free of pain, harm, stress, and fever, and it is the right way.\u2019 You don\u2019t say: \u2018All those who have not given up the fetter of continued existence are beset by pain, harm, stress, and fever, and they are practicing the wrong way.\u2019 Rather, by saying this you just teach Dhamma: \u2018When the fetter of continued existence is not given up, continued existence is also not given up.\u2019 You don\u2019t say: \u2018All those who have given up the fetter of continued existence are free of pain, harm, stress, and fever, and they are practicing the right way.\u2019 Rather, by saying this you just teach Dhamma: \u2018When the fetter of continued existence is given up, continued existence is also given up.\u2019 That\u2019s how there is neither flattering nor rebuking, and just teaching Dhamma. \u2018Know what it means to flatter and to rebuke. Knowing these, avoid them, and just teach Dhamma.\u2019 That\u2019s what I said, and this is why I said it. \u2018Know how to evaluate different kinds of pleasure. Knowing this, pursue inner pleasure.\u2019 That\u2019s what I said, but why did I say it? There are these five kinds of sensual stimulation. What five? Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear \u2026 Smells known by the nose \u2026 Tastes known by the tongue \u2026 Touches known by the body, which 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\u2014a filthy, common, ignoble pleasure. Such pleasure should not be cultivated or developed, but should be feared, I say. Now, take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, 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 absorption \u2026 third absorption \u2026 fourth absorption. 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. \u2018Know how to evaluate different kinds of pleasure. Knowing this, pursue inner pleasure.\u2019 That\u2019s what I said, and this is why I said it. \u2018Don\u2019t talk behind people\u2019s backs, and don\u2019t speak sharply in their presence.\u2019 That\u2019s what I said, but why did I say it? When you know that what you say behind someone\u2019s back is untrue, false, and pointless, then to the best of your ability you should not speak. When you know that what you say behind someone\u2019s back is true and correct, but pointless, then you should train yourself not to speak. When you know that what you say behind someone\u2019s back is true, correct, and beneficial, then you should know the right time to speak. When you know that your sharp words in someone\u2019s presence are untrue, false, and pointless, then to the best of your ability you should not speak. When you know that your sharp words in someone\u2019s presence are true and correct, but pointless, then you should train yourself not to speak. When you know that your sharp words in someone\u2019s presence are true, correct, and beneficial, then you should know the right time to speak. \u2018Don\u2019t talk behind people\u2019s backs, and don\u2019t speak sharply in their presence.\u2019 That\u2019s what I said, and this is why I said it. \u2018Don\u2019t speak hurriedly.\u2019 That\u2019s 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\u2019t get tired, your mind doesn\u2019t get stressed, your voice doesn\u2019t get stressed, your throat doesn\u2019t get sore, and your words are clear and easy to understand. \u2018Don\u2019t speak hurriedly.\u2019 That\u2019s what I said, and this is why I said it. \u2018Don\u2019t insist on popular definitions and don\u2019t overstep normal labels.\u2019 That\u2019s what I said, but why did I say it? And how do you insist on popular definitions and overstep normal labels? It\u2019s when among different populations they label the same thing as a \u2018cup\u2019, a \u2018bowl\u2019, a \u2018jar\u2019, a \u2018scoop\u2019, a \u2018vessel\u2019, a \u2018dish\u2019, or a \u2018plate\u2019. And however it is known among those various populations, you speak accordingly, obstinately sticking to that and insisting: \u2018This is the only truth, anything else is futile.\u2019 That\u2019s how you insist on popular definitions and overstep normal labels. And how do you not insist on popular definitions and overstep normal labels? It\u2019s when among different populations they label the same thing as a \u2018cup\u2019, a \u2018bowl\u2019, a \u2018jar\u2019, a \u2018scoop\u2019, a \u2018vessel\u2019, a \u2018dish\u2019, or a \u2018plate\u2019. And however it is known among those various populations, you speak accordingly, thinking: \u2018It seems that the venerables are referring to this.\u2019 That\u2019s how you don\u2019t insist on popular definitions and don\u2019t overstep normal labels. \u2018Don\u2019t insist on popular definitions and don\u2019t overstep normal labels.\u2019 That\u2019s what I said, and this is why I said it. Now, mendicants, indulging in the happiness of the pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. It is a principle beset by pain, harm, stress, and fever, and it is the wrong way. That\u2019s why this is a principle beset by strife. Breaking off such indulgence is a principle free of pain, harm, stress, and fever, and it is the right way. That\u2019s why this is a principle free of strife. 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\u2019s why this is a principle beset by strife. Breaking off such indulgence is a principle free of pain, harm, stress, and fever, and it is the right way. That\u2019s why this is a principle free of strife. The middle way of practice that was understood by the Realized One gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment. It is a principle free of pain, harm, stress, and fever, and it is the right way. That\u2019s why this is a principle free of strife. Flattering and rebuking without teaching Dhamma is a principle beset by pain, harm, stress, and fever, and it is the wrong way. That\u2019s why this is a principle beset by strife. 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\u2019s why this is a principle free of strife. Sensual pleasure\u2014a filthy, common, ignoble pleasure\u2014is a principle beset by pain, harm, stress, and fever, and it is the wrong way. That\u2019s why this is a principle beset by strife. 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\u2019s why this is a principle free of strife. Saying untrue, false, and pointless things behind someone\u2019s back is a principle beset by pain, harm, stress, and fever, and it is the wrong way. That\u2019s why this is a principle beset by strife. Saying true and correct, but pointless things behind someone\u2019s back is a principle beset by pain, harm, stress, and fever, and it is the wrong way. That\u2019s why this is a principle beset by strife. Saying true, correct, and beneficial things behind someone\u2019s back is a principle free of pain, harm, stress, and fever, and it is the right way. That\u2019s why this is a principle free of strife. Saying untrue, false, and pointless things in someone\u2019s presence is a principle beset by pain, harm, stress, and fever, and it is the wrong way. That\u2019s why this is a principle beset by strife. Saying true and correct, but pointless things in someone\u2019s presence is a principle beset by pain, harm, stress, and fever, and it is the wrong way. That\u2019s why this is a principle beset by strife. Saying true, correct, and beneficial things in someone\u2019s presence is a principle free of pain, harm, stress, and fever, and it is the right way. That\u2019s why this is a principle free of strife. Speaking hurriedly is a principle beset by pain, harm, stress, and fever, and it is the wrong way. That\u2019s why this is a principle beset by strife. Speaking unhurriedly is a principle free of pain, harm, stress, and fever, and it is the right way. That\u2019s why this is a principle free of strife. Insisting on popular definitions and overriding common usage is a principle beset by pain, harm, stress, and fever, and it is the wrong way. That\u2019s why this is a principle beset by strife. Not insisting on popular definitions and not overriding common usage is a principle free of pain, harm, stress, and fever, and it is the right way. That\u2019s why this is a principle free of strife. So you should train like this: \u2018We shall know the principles beset by strife and the principles free of strife. Knowing this, we will practice the way free of strife.\u2019 And, mendicants, the gentleman Subh\u016bti practices the way free of strife.\u201d That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.","title":"The Analysis of No Strife","tradition":"Majjhima Nikaya","translated_text":null,"word_count":2514}