169. （一六九）拘楼瘦无诤经

I have heard thus:

At one time, the Buddha was wandering in the city of Kumbhahattha in the country of Kasi.

At that time, the World-Honored One addressed the monks, saying, "I will teach you the Dharma, which is wonderful in the beginning, wonderful in the middle, and wonderful in the end, with meaning and phrasing, complete and pure, revealing the holy life. Listen well and pay close attention, I will explain." The monks accepted the teaching and listened.

The Buddha said, "Do not seek sensual pleasures and extremely base actions, which are the practices of ordinary people. Also, do not seek self-mortification, which leads to suffering and is not the practice of the noble ones, and is not conducive to meaning. Avoiding these two extremes, there is the middle way, which leads to the attainment of the eye, wisdom, mastery, and concentration, and to the realization of wisdom, enlightenment, and nirvana. Whether praised or criticized, whether praised or not, I teach the Dharma. Being determined in moderation, knowing this, I always seek the inner joy. Do not lead others to speak, do not praise in front of others, speak within limits, do not seek limits, follow the customs of the country, do not be this or that. This is the matter of the Sutra on the Discrimination of the Absence of Dispute. Do not seek sensual pleasures and extremely base actions, which are the practices of ordinary people, and also do not seek self-mortification, which leads to suffering and is not the practice of the noble ones, and is not conducive to meaning. Why is this said? Not seeking sensual pleasures and extremely base actions, which are the practices of ordinary people, is said to be one extreme. Also, not seeking self-mortification, which leads to suffering and is not the practice of the noble ones, and is not conducive to meaning, is said to be the second extreme. Not seeking sensual pleasures and extremely base actions, which are the practices of ordinary people, and also not seeking self-mortification, which leads to suffering and is not the practice of the noble ones, and is not conducive to meaning, is said for this reason.

"Avoiding these two extremes, there is the middle way, which leads to the attainment of the eye, wisdom, mastery, and concentration, and to the realization of wisdom, enlightenment, and nirvana." Why is this said? There are eight branches of the noble path: right view, and so forth, up to right concentration. This is called the eight. "Avoiding these two extremes, there is the middle way, which leads to the attainment of the eye, wisdom, mastery, and concentration, and to the realization of wisdom, enlightenment, and nirvana." This is said for this reason.

Self-mortification, which leads to suffering and is not the practice of the noble ones, and is not conducive to meaning, this method has suffering, vexation, heat, and sorrow and dejection in wrong practice. Knowing this, they then criticize themselves. Why is this? The ascetics and brahmins who shave their beards and hair, wear the saffron robes, leave home out of true faith, and practice the homeless life, they also embrace this suffering. Therefore, they all have suffering, vexation, heat, and sorrow and dejection in wrong practice. Knowing this, they then criticize themselves. Having not exhausted the fetters, this method has suffering, vexation, heat, and sorrow and dejection in wrong practice. Knowing this, they then criticize themselves. Why is this? If the fetters are not exhausted, then their existence is also not exhausted. Therefore, they all have vexation, heat, and sorrow and dejection in wrong practice. Knowing this, they then criticize themselves. Having exhausted the fetters, this method has no suffering, no vexation, no heat, and no sorrow and dejection in right practice. Knowing this, they then praise themselves. Why is this? If the fetters are exhausted, then their existence is also exhausted. Therefore, they all have no suffering, no vexation, no heat, and no sorrow and dejection in right practice. Knowing this, they then praise themselves.

Not seeking inner happiness, this method has suffering, vexation, heat, and sorrow and dejection in wrong practice. Knowing this, they then criticize themselves. Why is this? If one does not seek inner happiness, then one also does not seek the inner. Therefore, they all have suffering, vexation, heat, and sorrow and dejection in wrong practice. Knowing this, they then criticize themselves. Seeking inner happiness, this method has no suffering, no vexation, no heat, and no sorrow and dejection in right practice. Knowing this, they then praise themselves. Why is this? If one seeks inner happiness, then one also seeks the inner. Therefore, they all have no suffering, no vexation, no heat, and no sorrow and dejection in right practice. Knowing this, they then praise themselves. Thus, there is praise and blame, but one does not teach the Dharma. There is neither praise nor blame, but one teaches the Dharma.

How does one teach the Dharma without praise or blame? If one is associated with desire and joy, and engages in the most base and lowly actions, which are the practices of ordinary people, this method has suffering, vexation, heat, and sorrow and dejection in wrong practice. Knowing this, one then teaches the Dharma. Why is this? They do not say that desire is impermanent, suffering, and subject to destruction. Knowing that desire is impermanent, they all have suffering, vexation, heat, and sorrow and dejection in wrong practice. Not understanding this method, which is only the truth of suffering, they have vexation, heat, and sorrow and dejection in wrong practice. Knowing this, they then teach the Dharma. Self-mortification, which leads to suffering and is not the practice of the noble ones, and is not conducive to meaning, this method has suffering, vexation, heat, and sorrow and dejection in wrong practice. Knowing this, they then teach the Dharma. Why is this? They do not say that self-mortification leads to suffering and is not the practice of the noble ones, and is not conducive to meaning. This method has suffering, vexation, heat, and sorrow and dejection in wrong practice. Not understanding this method, which is only the truth of suffering, they have vexation, heat, and sorrow and dejection in wrong practice. Knowing this, they then teach the Dharma.

If there are bonds that are not exhausted, this method has suffering, vexation, heat, and sorrow and dejection in wrong practice. Knowing this, one then teaches the Dharma. Why is this? They do not say that if there are bonds that are not exhausted, then what they have is also not exhausted. Therefore, they all have suffering, vexation, heat, and sorrow and dejection in wrong practice. Not understanding this method, which is only the truth of suffering, they have vexation, heat, and sorrow and dejection in wrong practice. Knowing this, they then teach the Dharma. If there are bonds that are exhausted, this method has no suffering, no vexation, no heat, and no sorrow and dejection in right practice. Knowing this, one then teaches the Dharma. Why is this? They do not say that if there are bonds that are exhausted, then what they have is also exhausted. Therefore, they all have no suffering, no vexation, no heat, and no sorrow and dejection in right practice. Not understanding this method, which is only the truth of no suffering, they have no vexation, no heat, and no sorrow and dejection in right practice. Knowing this, they then teach the Dharma.

If one does not seek inner joy, this method has suffering, vexation, heat, and sorrow and dejection in wrong practice. Knowing this, one then teaches the Dharma. Why is this? They do not say that if one does not seek inner joy, then one also does not seek inner. Therefore, they all have suffering, vexation, heat, and sorrow and dejection in wrong practice. Not understanding this method, which is only the truth of suffering, they have vexation, heat, and sorrow and dejection in wrong practice. Knowing this, they then teach the Dharma. If one seeks inner joy, this method has no suffering, no vexation, no heat, and no sorrow and dejection in right practice. Knowing this, one then teaches the Dharma. Why is this? They do not say that if one seeks inner joy, then one also seeks inner. Therefore, they all have no suffering, no vexation, no heat, and no sorrow and dejection in right practice. Not understanding this method, which is only the truth of no suffering, they have no vexation, no heat, and no sorrow and dejection in right practice. Knowing this, they then teach the Dharma. Thus, one teaches the Dharma without praise or blame. There are those who teach the Dharma with praise and blame, and those who teach the Dharma without praise or blame. For this reason, it is said.

If one is determined in moderation and knows what is determined, then one seeks inner joy. Why is this said? There is joy, which is not the joy of the noble ones but the joy of ordinary beings, the root of illness, the root of boils, the root of arrow wounds. It has food and has birth and death. It cannot be cultivated, cannot be practiced, cannot be widely spread. I say that it should not be cultivated. There is joy, which is the joy of the noble ones, the joy of being without desire, the joy of detachment, the joy of cessation, the joy of right awakening. It has no food and has no birth and death. It can be cultivated, can be practiced, can be widely spread. I say that it should be cultivated.

What is the joy that is not the joy of the noble ones but the joy of ordinary beings, the root of illness, the root of boils, the root of arrow wounds, has food and has birth and death, cannot be cultivated, cannot be practiced, cannot be widely spread, and I say that it should not be cultivated? If joy and pleasure arise from the five sense pleasures, this joy is not the joy of the noble ones but the joy of ordinary beings, the root of illness, the root of boils, the root of arrow wounds. It has food and has birth and death. It cannot be cultivated, cannot be practiced, cannot be widely spread. I say that it should not be cultivated.

What is the joy that is the joy of the noble ones, the joy of being without desire, the joy of detachment, the joy of cessation, the joy of right awakening, has no food and has no birth and death, can be cultivated, can be practiced, can be widely spread, and I say that it should be cultivated? If a monk, having abandoned desire, abandoned evil and unwholesome states, attains and abides in the fourth dhyāna, this joy is the joy of the noble ones, the joy of being without desire, the joy of detachment, the joy of cessation, the joy of right awakening. It has no food and has no birth and death. It can be cultivated, can be practiced, can be widely spread. I say that it should be cultivated.

Do not speak of each other, and do not praise each other in front of each other. Why is this said? There is speaking of each other that is untrue, false, and meaningless. There is speaking of each other that is true, not false, but meaningless. There is speaking of each other that is true, not false, and meaningful. Among them, if there is speaking of each other that is untrue, false, and meaningless, this should never be spoken. Among them, if there is speaking of each other that is true, not false, but meaningless, one should also learn not to speak of it. Among them, if there is speaking of each other that is true, not false, and meaningful, then one should know the time, with right knowledge and right mindfulness, to accomplish that. Thus, do not speak of each other, and do not praise each other in front of each other. This is why it is said.

Speak within limits, do not speak beyond limits. Why is this said? Speaking beyond limits tires the body, makes the mind forgetful, causes mental exhaustion, damages the voice, and makes one not at ease in the presence of the wise. Speaking within limits does not tire the body, makes the mind not forgetful, does not cause mental exhaustion, does not damage the voice, and makes one at ease in the presence of the wise. Thus, speak within limits, do not speak beyond limits. This is why it is said.

Follow the customs of the country, do not say what is or is not. Why is this said? How does one follow the customs of the country, saying what is or is not? In different places, among different people, for different things, one may say 'bowl', 'wooden cup', 'water bottle', 'cup', or 'vessel'. In different places, among different people, for different things, one may say 'bowl', 'wooden cup', 'water bottle', 'cup', or 'vessel'. For those different things, one may speak of them as true, and the others as false, according to one's ability. Thus, one follows the customs of the country, saying what is or is not. How does one follow the customs of the country, saying what is not or is not? In different places, among different people, for different things, one may say 'bowl', 'wooden cup', 'water bottle', 'cup', or 'vessel'. In different places, among different people, for different things, one may say 'bowl', 'wooden cup', 'water bottle', 'cup', or 'vessel'. For those different things, one does not speak of them as true, and the others as false, according to one's ability. Thus, one follows the customs of the country, saying what is not or is not. Thus, follow the customs of the country, do not say what is or is not. This is why it is said.

There are dharmas with conflict and dharmas without conflict. What are the dharmas with conflict? What are the dharmas without conflict? If associated with desire, accompanied by joy and pleasure, it is the most inferior practice, the practice of ordinary people. This dharma has conflict. Why does this dharma have conflict? This dharma has suffering, vexation, heat, and sorrow and lamentation, and is practiced wrongly. Therefore, this dharma has conflict. If one practices suffering for oneself, it is not the practice of the noble ones, and is associated with meaninglessness. This dharma has conflict. Why does this dharma have conflict? This dharma has suffering, vexation, heat, and sorrow and lamentation, and is practiced wrongly. Therefore, this dharma has conflict. Apart from these two extremes, there is the middle way, which leads to the attainment of the eye, the attainment of wisdom, the attainment of mastery, the attainment of concentration, the attainment of wisdom, the attainment of enlightenment, and the attainment of nirvāṇa. This dharma is without conflict. Why is this dharma without conflict? This dharma is without suffering, vexation, heat, and sorrow and lamentation, and is practiced rightly. Therefore, this dharma is without conflict.

There are bonds that are not completely eliminated, and this dharma has conflict. Why does this dharma have conflict? This dharma has suffering, vexation, heat, and sorrow and lamentation, and is practiced wrongly. Therefore, this dharma has conflict. There are bonds that are completely eliminated, and this dharma is without conflict. Why is this dharma without conflict? This dharma is without suffering, vexation, heat, and sorrow and lamentation, and is practiced rightly. Therefore, this dharma is without conflict.

Not seeking inner joy, this dharma has conflict. Why does this dharma have conflict? This dharma has suffering, vexation, heat, and sorrow and lamentation, and is practiced wrongly. Therefore, this dharma has conflict. Seeking inner joy, this dharma is without conflict. Why is this dharma without conflict? This dharma is without suffering, vexation, heat, and sorrow and lamentation, and is practiced rightly. Therefore, this dharma is without conflict.

If there is joy in the midst of this, it is the joy of ordinary beings, the root of illness, the root of boils, the root of arrow wounds, with food and rebirth, not to be cultivated, not to be practiced, not to be widely spread. I say that it should not be cultivated. This dharma has conflict. Why does this dharma have conflict? This dharma has suffering, vexation, heat, and sorrow and lamentation, and is practiced wrongly. Therefore, this dharma has conflict. If there is joy in the midst of this, it is the joy of the noble ones, the joy of detachment, the joy of cessation, the joy of right awakening, without food and rebirth, to be cultivated, to be practiced, to be widely spread. I say that it should be cultivated. This dharma is without conflict. Why is this dharma without conflict? This dharma is without suffering, vexation, heat, and sorrow and lamentation, and is practiced rightly. Therefore, this dharma is without conflict.

If there is guidance and teaching in the midst of this that is untrue, false, and meaningless, this dharma has conflict. Why does this dharma have conflict? This dharma has suffering, vexation, heat, and sorrow and lamentation, and is practiced wrongly. Therefore, this dharma has conflict. If there is guidance and teaching in the midst of this that is true, not false, and meaningless, this dharma has conflict. Why does this dharma have conflict? This dharma has suffering, vexation, heat, and sorrow and lamentation, and is practiced wrongly. Therefore, this dharma has conflict. If there is guidance and teaching in the midst of this that is true, not false, and meaningful, this dharma is without conflict. Why is this dharma without conflict? This dharma is without suffering, vexation, heat, and sorrow and lamentation, and is practiced rightly. Therefore, this dharma is without conflict.

If there is unlimited teaching in the midst of this, this dharma has conflict. Why does this dharma have conflict? This dharma has suffering, vexation, heat, and sorrow and lamentation, and is practiced wrongly. Therefore, this dharma has conflict. If there is limited teaching in the midst of this, this dharma is without conflict. Why is this dharma without conflict? This dharma is without suffering, vexation, heat, and sorrow and lamentation, and is practiced rightly. Therefore, this dharma is without conflict.

If there is conformity with the customs of the country, this dharma has conflict. Why does this dharma have conflict? This dharma has suffering, vexation, heat, and sorrow and lamentation, and is practiced wrongly. Therefore, this dharma has conflict. If there is non-conformity with the customs of the country, this dharma is without conflict. Why is this dharma without conflict? This dharma is without suffering, vexation, heat, and sorrow and lamentation, and is practiced rightly. Therefore, this dharma is without conflict.

Thus, Subhūti, the clansman knows the Dharma as it is by the path of non-conflict.

Knowing the Dharma as it truly is, Subhūti spoke this verse:
This practice is truly empty, abandoning it, one abides in tranquility.

The Buddha spoke thus. The bhikṣus, having heard the Buddha's words, rejoiced and upheld them.