The Middle Length Discourses of the Buddha - Bhikkhu Nanamoli [518]
“Here, bhikkhus, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna…the second jhāna…the third jhāna… the fourth jhāna. This is called the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of enlightenment. I say of this kind of pleasure that it should be pursued, that it should be developed, that it should be cultivated, and that it should not be feared. [234]
“So it was with reference to this that it was said: ‘One should know how to define pleasure, and knowing that, one should pursue pleasure within oneself.’
10. “‘One should not utter covert speech, and one should not utter overt sharp speech.’ So it was said. And with reference to what was this said?
“Here, bhikkhus, when one knows covert speech to be untrue, incorrect, and unbeneficial, one should on no account utter it. When one knows covert speech to be true, correct, and unbeneficial, one should try not to utter it. But when one knows covert speech to be true, correct, and beneficial, one may utter it, knowing the time to do so.
“Here, bhikkhus, when one knows overt sharp speech to be untrue, incorrect, and unbeneficial, one should on no account utter it. When one knows overt sharp speech to be true, correct, and unbeneficial, one should try not to utter it. But when one knows overt sharp speech to be true, correct, and beneficial, one may utter it, knowing the time to do so.
“So it was with reference to this that it was said: ‘One should not utter covert speech, and one should not utter overt sharp speech.’
11. “‘One should speak unhurriedly, not hurriedly.’ So it was said. And with reference to what was this said?
“Here, bhikkhus, when one speaks hurriedly, one’s body grows tired and one’s mind becomes excited, one’s voice is strained and one’s throat becomes hoarse, and the speech of one who speaks hurriedly is indistinct and hard to understand.
“Here, bhikkhus, when one speaks unhurriedly, one’s body does not grow tired nor does one’s mind become excited, one’s voice is not strained nor does one’s throat become hoarse, and the speech of one who speaks unhurriedly is distinct and easy to understand.
“So it was with reference to this that it was said: ‘One should speak unhurriedly, not hurriedly.’
12. “‘One should not insist on local language, and one should not override normal usage.’ So it was said. And with reference to what was this said?
“How, bhikkhus, does there come to be insistence on local language and overriding of normal usage? Here, bhikkhus, in different localities they call the same thing a ‘dish’ [pāti], [235] a ‘bowl’ [patta], a ‘vessel’ [vittha], a ‘saucer’ [serāva], a ‘pan’ [dhāropa], a ‘pot’ [poṇa], or a ‘basin’ [pisīla]. So whatever they call it in such and such a locality, one speaks accordingly, firmly adhering [to that expression] and insisting: ‘Only this is correct; anything else is wrong.’ This is how there comes to be insistence on local language and overriding normal usage.1262
“And how, bhikkhus, does there come to be non-insistence on local language and non-overriding of normal usage? Here, bhikkhus, in different localities they call the same thing a ‘dish’…or a ‘basin.’ So whatever they call it in such and such a locality, without adhering [to that expression] one speaks accordingly, thinking: ‘These venerable ones, it seems, are speaking with reference to this.’ This is how there comes to be non-insistence on local language and non-overriding of normal usage.
“So it was with reference to this that it was said: ‘One should not insist on local language, and one should not override normal usage.’
13. “Here, bhikkhus, the pursuit of the enjoyment of one whose pleasure is linked to sensual desires—low…and unbeneficial—is a state beset by