English
"Whoever has not abandoned the fetter of becoming, all of them are with suffering, with affliction, with despair, with fever, practicing wrongly" - he does not say this. "But when the fetter of becoming is not abandoned, indeed, becoming itself is not abandoned" - thus speaking, he teaches the Dhamma. "Whoever has abandoned the fetter of becoming, all of them are without suffering, without affliction, without despair, without fever, practicing rightly" - he does not say this. "But when the fetter of becoming is abandoned, indeed, becoming itself is abandoned" - thus speaking, he teaches the Dhamma. Thus, indeed, bhikkhus, there is neither exaltation nor disparagement, but a teaching of the Dhamma. "One should know exaltation, and one should know disparagement; having known exaltation, and having known disparagement, one should neither exalt, nor disparage, but should teach the Dhamma itself" - that which was said, it was said with reference to this. That. 328. ‘‘‘One should know the determination of happiness; Having known the determination of happiness, one should pursue happiness inwardly.’ Thus, indeed, has this been said. In reference to what was this said? These five strands of sensuality, monks. Which five? Forms cognizable by the eye, desirable, agreeable, pleasing, lovely, connected with sensuality, arousing passion; sounds cognizable by the ear… odors cognizable by the nose… tastes cognizable by the tongue… tangibles cognizable by the body, desirable, agreeable, pleasing, lovely, connected with sensuality, arousing passion – These, monks, are the five strands of sensuality. Whatever, monks, arises dependent on these five strands of sensuality, happiness and joy that arises, this is called sensual happiness, filthy happiness, ordinary happiness, ignoble happiness. ‘It should not be indulged in, it should not be developed, it should not be made much of, one should fear this happiness’ – I say. Here, monks, a monk, quite secluded from sensual pleasures, secluded from unwholesome states, with initial application and sustained application, born of seclusion, with rapture and happiness, enters and dwells in the first jhana. With the subsiding of initial and sustained application, with the inner purification, the unification of mind, without initial application and sustained application, born of concentration, with rapture and happiness, he enters and dwells in the second jhana. With the fading of rapture, he dwells equanimous… the third jhana… he enters and dwells in the fourth jhana. This is called happiness of renunciation, happiness of seclusion, happiness of peace, happiness of awakening. ‘It should be indulged in, it should be developed, it should be made much of, one should not fear this happiness’ – I say. ‘One should know the determination of happiness; Having known the determination of happiness, one should pursue happiness inwardly’ – that which was said, this was said in reference to this. 329. ‘‘‘One should not speak a secret word, nor speak ill of one face to face’ – Thus, indeed, has this been said. In reference to what was this said? Therein, monks, whatever secret word one knows to be untrue, incorrect, not conducive to benefit, flawed, that secret word one should not speak. And whatever one knows A private talk, true, factual, not conducive to welfare— even of that, one should train not to speak. But if one knows a private talk true, factual, conducive to welfare— there, one should be timely for speaking that private talk. There, monks, if one knows a direct, worn-out talk untrue, unfactual, not conducive to welfare, even if possible, one should not speak that direct, worn-out talk. And if one knows a direct, worn-out talk true, factual, not conducive to welfare— even of that, one should train not to speak. But if one knows a direct, worn-out talk true, factual, conducive to welfare— there, one should be timely for speaking that direct, worn-out talk. 'One should not speak a private talk, one should not speak a worn-out talk directly'— what was said thus, was said with reference to this. 330. "'One should speak unhurriedly, not hurriedly'— this, too, was said. What was this said with reference to? There, monks, for one speaking hurriedly, the body, too, becomes weary, the mind, too, is disturbed, the voice, too, is disturbed, the throat, too, becomes hoarse, and the hurried speech is unclear, unintelligible. There, monks, for one speaking unhurriedly, the body, too, does not become weary, the mind, too, is not disturbed, the voice, too, is not disturbed, the throat, too, does not become hoarse, and the unhurried speech is clear, intelligible. 'One should speak unhurriedly, not hurriedly'— what was said thus, was said with reference to this. 331. "'One should not cling to a regional dialect, one should not go beyond common usage'— this, too, was said. What was this said with reference to? And how, monks, is there clinging to a regional dialect and going beyond common usage? Here, monks, in some regions, for the same thing, they perceive 'pāti', they perceive 'patta', they perceive 'vitta', they perceive 'sarāva', they perceive 'dhāropa', they perceive 'poṇa', they perceive 'pi they recognize it as 'sīlava'. Thus, however they recognize it in those various regions, so they speak, grasping firmly, clinging: 'This alone is true, anything else is false.' Thus, indeed, monks, there is clinging to regional expressions and overstepping of common conventions. 332. And how, monks, is there no clinging to regional expressions and no overstepping of common conventions? Here, monks, in some regions, they recognize it as 'pātī', they recognize it as 'patta', they recognize it as 'vitta', they recognize it as 'sarāva', they recognize it as 'dhāropa', they recognize it as 'poṇa', they recognize it as 'pisīlava'. Thus, however they recognize it in those various regions, (thinking) 'Indeed, these venerable ones are speaking with reference to this,' so they speak, without grasping. Thus, indeed, monks, there is no clinging to regional expressions, and no overstepping of common conventions. 'One should not cling to regional expressions, one should not overstep common conventions' – what was said thus, was said with reference to this. 333. Therein, monks, that devotion to happiness and joy born of sensual connections, it is low, vulgar, worldly, ignoble, unbeneficial, this state is painful, with affliction, with distress, with fever; it is wrong practice. Therefore, this state is with defilement. Therein, monks, that non-devotion to happiness and joy born of sensual connections, which is low, vulgar, worldly, ignoble, unbeneficial, this state is not painful, without affliction, without distress, without fever; it is right practice. Therefore, this state is without defilement. 334. Therein, monks, that devotion to self-mortification, it is painful, ignoble, unbeneficial, this state is painful, with affliction, with distress, with fever; it is wrong practice. Therefore, this state is with defilement. Therein, monks, that non-devotion to self-mortification, which is painful... which is ignoble, unbeneficial, this Dhamma is without suffering, without harm, without distress, without fever; it is right practice. Therefore, this Dhamma is peaceful. 335. Therein, monks, that middle path realized by the Tathāgata, which produces vision, produces knowledge, leads to peace, to direct knowledge, to enlightenment, to Nibbāna, this Dhamma is without suffering, without harm, without distress, without fever; it is right practice. Therefore, this Dhamma is peaceful. 336. Therein, monks, that which is both exalting and disparaging, and not a teaching of Dhamma, this Dhamma is with suffering, with harm, with distress, with fever; it is wrong practice. Therefore, this Dhamma is with conflict. Therein, monks, that which is neither exalting nor disparaging, but is a teaching of Dhamma, this Dhamma is without suffering, without harm, without distress, without fever; it is right practice. Therefore, this Dhamma is peaceful. 337. Therein, monks, that which is sensual pleasure, defiled pleasure, ordinary pleasure, ignoble pleasure, this Dhamma is with suffering, with harm, with distress, with fever; it is wrong practice. Therefore, this Dhamma is with conflict. Therein, monks, that which is pleasure of renunciation, pleasure of seclusion, pleasure of peace, pleasure of enlightenment, this Dhamma is without suffering, without harm, without distress, without fever; it is right practice. Therefore, this Dhamma is peaceful. 338. Therein, monks, that secret talk which is untrue, incorrect, unbeneficial, this Dhamma is with suffering, with harm, with distress, with fever; it is wrong practice. Therefore, this Dhamma is with conflict. Therein, monks, that secret talk which is true, correct, but unbeneficial, this Dhamma is with suffering, with harm, with distress, with fever; it is wrong practice. Therefore, this Dhamma is with conflict. Therein, monks, that secret talk which is true, correct, and beneficial, this Dhamma is without suffering, without harm, without distress, without fever; it is right practice. Therefore, this Dhamma is peaceful. 339. Therein, monks, that direct talk which is untrue, incorrect Oh, that which is connected with harm, this dhamma is painful, with affliction, with distress, with fever; it is wrong practice. Therefore, this dhamma is with defilements. There, monks, that which is a worn-out view, real, true, connected with harm, this dhamma is painful, with affliction, with distress, with fever; it is wrong practice. Therefore, this dhamma is with defilements. There, monks, that which is a worn-out view, real, true, connected with benefit, this dhamma is not painful, without affliction, without distress, without fever; it is right practice. Therefore, this dhamma is without defilements. 340. There, monks, that which is spoken in haste, this dhamma is painful,