Reading guide
The teaching in one sentence
Real non-conflict (araṇa) is not the mere absence of disagreement but a whole way of living and speaking — steering between indulgence and self-punishment, praising and blaming without overgeneralizing, favoring the settled pleasure of a still mind over sensual pleasure, and speaking truthfully, usefully, and at the right moment — which the Buddha sorts, principle by principle, into what is “beset by strife” and what is “free of it.”
No question, no questioner
There is no brahmin student here, no wanderer with a rival view, no grieving householder. The Buddha addresses his own community directly, the way a teacher might open a class with the subject for the day rather than waiting for someone to ask. That framing matters: this is not a defense against an objection, nor an answer tailored to one person’s situation. It is offered as a general discipline for anyone who speaks to other people at all — which is to say, for everyone.
Six principles, stated once, unpacked six times
As with several other suttas in the Vibhaṅgavagga, the Buddha first gives a tight, compressed “summary recital,” then goes back through it clause by clause, each time asking his own rhetorical question — “that’s what I said, but why did I say it?” — before explaining.
| Principle | What it means in practice |
|---|---|
| The middle way | Avoid both sensual indulgence and self-mortification; practice the noble eightfold path instead |
| Praise and blame | Don’t flatter or rebuke by generalizing about “all those who…”; state the principle itself and let listeners draw their own conclusion |
| Grading pleasure | Fear and avoid the “filthy, common, ignoble” pleasure of the five senses; cultivate the pleasure of renunciation found in the four absorptions |
| Speech, behind backs or to faces | Before speaking, check: is it true and correct? Is it beneficial, not merely pointless? If both, is this the right time? |
| Pace of speech | Don’t speak hurriedly — it tires the body, stresses the mind and voice, and makes words unclear |
| Local language | Use whatever word a given population uses for a thing, without insisting your own usage is “the only truth” |
Flattery, rebuke, and just teaching Dhamma
The distinction the Buddha draws here is subtle but exact. To say “all those who indulge in sensual pleasure are practicing the wrong way” is, technically, to rebuke some people in the room and flatter others — even if the statement is true, its form singles out persons. To say instead “the indulgence is a principle beset by pain, harm, stress, and fever, and it is the wrong way” states exactly the same content but points at the principle, not at anyone’s identity. The discourse calls this second mode “just teaching Dhamma,” and treats it as the way to make a moral claim without turning it into an accusation.
Grading pleasure: the fear worth having
The sutta is unusually blunt about ordinary sensual pleasure — sights, sounds, smells, tastes, and touches that are “likable, desirable, agreeable, pleasant, sensual, and arousing” — calling it “a filthy, common, ignoble pleasure” that “should not be cultivated or developed, but should be feared.” Against this it sets “the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening” found in the four absorptions (jhāna), which should be “cultivated and developed, and should not be feared.” The point is not that pleasure itself is the enemy; it is that pleasure needs to be correctly graded, so that fear and pursuit land on the right objects.
Three tests before you speak
For speech behind someone’s back and for blunt words to their face alike, the sutta gives the same three-part test: if what you would say is untrue and pointless, don’t say it at all; if it is true but pointless, train yourself not to say it; if it is true, correct, and beneficial, then the remaining question is simply timing — knowing the right moment to speak it. Truth alone is not sufficient license to speak; usefulness and timing matter just as much.
Sorting everything by strife
Having explained each of the six principles, the Buddha runs back through the entire list a final time, but reframes every item in a new pair of terms: each is either a “principle beset by strife” or a “principle free of strife.” This closing pass functions as a memory aid and a summary test — if a mendicant can sort any piece of speech or conduct into one of these two bins, they have understood the teaching, whether or not they remember every clause of the original recital.
Subhūti, an exemplar in the room
The discourse ends not with a moral maxim but with a name: “the gentleman Subhūti practices the way free of strife.” Elsewhere in the canon (AN 1) Subhūti is named foremost among the Buddha’s disciples both in living without conflict and in being worthy of gifts — two honors that, on the strength of this discourse, look like two sides of the same coin. Rather than closing with an abstract exhortation, the Buddha points to someone in the community already living the teaching, making the ideal concrete rather than theoretical.
Key terms
The text
An address with no questioner
§1–2So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this: “Mendicants, I shall teach you the analysis of no strife. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this:
The summary recital
§3“Don’t indulge in sensual pleasure, which is 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 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’t talk behind people’s backs, and don’t speak sharply in their presence. Don’t speak hurriedly. Don’t insist on popular definitions and don’t overstep normal labels. This is the summary recital for the analysis of no strife.
Two extremes, one middle way
§4–5‘Don’t indulge in sensual pleasure, which is 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? 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. That’s what I said, and this is why I said it.
‘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.’ That’s 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. That’s what I said, and this is why I said it.
Flattery, rebuke, and just teaching Dhamma
§6–8‘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? ‘All those who indulge in the happiness of the pleasure linked to sensuality—low, crude, ordinary, ignoble, and pointless—are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’ In speaking like this, one rebukes some here. ‘All 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.’ In speaking like this, one flatters some here. ‘All those who indulge in self-mortification—painful, ignoble, and pointless—are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’ In speaking like this, one rebukes some here. ‘All those who have broken off indulging in self-mortification are free of pain, harm, stress, and fever, and they are practicing the right way.’ In speaking like this, one flatters some here. ‘All 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.’ In speaking like this, one rebukes some here. ‘All 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.’ In speaking like this, one flatters some here. 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: ‘All those who indulge in the happiness of the pleasure linked to sensuality… 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: ‘All those who have broken off indulging… 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 indulge in self-mortification… 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: ‘All those who have broken off indulging in self-mortification… 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 fetter of continued existence… are practicing the wrong way.’ Rather, by saying this you just teach Dhamma: ‘When the fetter of continued existence is not given up, continued existence is also not given up.’ You don’t say: ‘All those who have given up the fetter of continued existence… are practicing the right way.’ Rather, by saying this you just teach Dhamma: ‘When the fetter of continued existence is given up, continued existence is also given up.’ That’s how there is neither flattering nor rebuking, and just teaching Dhamma. That’s what I said, and this is why I said it.
Grading pleasure
§9‘Know how to evaluate different kinds of pleasure. Knowing this, pursue inner pleasure.’ 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, which 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, 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—a 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… third absorption… 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. That’s what I said, and this is why I said it.
Speech: backbiting, sharpness, and haste
§10–12‘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 to the best of your ability 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 to the best of your ability 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. 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. That’s what I said, and this is why I said it.
‘Don’t insist on popular definitions and don’t overstep normal labels.’ That’s what I said, but why did I say it? And how do you insist on popular definitions and overstep normal labels? It’s when among different populations they label the same thing as a ‘cup’, a ‘bowl’, a ‘jar’, a ‘scoop’, a ‘vessel’, a ‘dish’, or a ‘plate’. And however it is known among those various populations, you speak accordingly, obstinately sticking to that and insisting: ‘This is the only truth, anything else is futile.’ That’s how you insist on popular definitions and overstep normal labels. And how do you not insist on popular definitions and overstep normal labels? It’s when among different populations they label the same thing as a ‘cup’, a ‘bowl’, a ‘jar’, a ‘scoop’, a ‘vessel’, a ‘dish’, or a ‘plate’. And however it is known among those various populations, you speak accordingly, thinking: ‘It seems that the venerables are referring to this.’ That’s how you don’t insist on popular definitions and don’t overstep normal labels. That’s what I said, and this is why I said it.
Sorting the principles
§13Now, 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’s 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’s 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’s 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’s 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’s 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’s 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’s why this is a principle free of strife. 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 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’s why this is a principle free of strife.
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 strife. 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 strife. 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 strife. 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 strife. 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 strife. 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 strife.
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 strife. 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 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’s 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’s why this is a principle free of strife.
Closing exhortation
§14So you should train like this: ‘We shall know the principles beset by strife and the principles free of strife. Knowing this, we will practice the way free of strife.’ And, mendicants, the gentleman Subhūti practices the way free of strife.” That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.
Self-check quiz
Ten questions. Click an answer to see immediate feedback. No score is recorded — this is for your own checking.