| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय १०३
Majjhima Nikāya 103
The Middle-Length Suttas Collection 103
किन्तिसुत्त
Kintisutta
Is This What You Think Of Me?
एवं मे सुतं—एकं समयं भगवा पिसिनारायं विहरति बलिहरणे वनसण्डे। तत्र खो भगवा भिक्खू आमन्तेसि: “भिक्खवो”ति।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā pisinārāyaṁ1 viharati baliharaṇe vanasaṇḍe. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
So I have heard. At one time the Buddha was staying near Kusinārā, in the Forest of Offerings. There the Buddha addressed the bhikkhus, “Bhikkhus!”
“भदन्ते”ति ते भिक्खू भगवतो पच्चस्सोसुं। भगवा एतदवोच:
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir,” they replied. The Buddha said this:
“किन्ति वो, भिक्खवे, मयि होति: ‘चीवरहेतु वा समणो गोतमो धम्मं देसेति, पिण्डपातहेतु वा समणो गोतमो धम्मं देसेति, सेनासनहेतु वा समणो गोतमो धम्मं देसेति, इतिभवाभवहेतु वा समणो गोतमो धम्मं देसेतीऽ”ति?
“kinti vo, bhikkhave, mayi hoti: ‘cīvarahetu vā samaṇo gotamo dhammaṁ deseti, piṇḍapātahetu vā samaṇo gotamo dhammaṁ deseti, senāsanahetu vā samaṇo gotamo dhammaṁ deseti, itibhavābhavahetu vā samaṇo gotamo dhammaṁ desetī’”ti?
“Bhikkhus, is this what you think of me? ‘The ascetic Gotama teaches the Dhamma for the sake of robes, almsfood, lodgings, or rebirth in this or that state.’”
“न खो नो, भन्ते, भगवति एवं होति: ‘चीवरहेतु वा समणो गोतमो धम्मं देसेति, पिण्डपातहेतु वा समणो गोतमो धम्मं देसेति, सेनासनहेतु वा समणो गोतमो धम्मं देसेति, इतिभवाभवहेतु वा समणो गोतमो धम्मं देसेतीऽ”ति।
“Na kho no, bhante, bhagavati evaṁ hoti: ‘cīvarahetu vā samaṇo gotamo dhammaṁ deseti, piṇḍapātahetu vā samaṇo gotamo dhammaṁ deseti, senāsanahetu vā samaṇo gotamo dhammaṁ deseti, itibhavābhavahetu vā samaṇo gotamo dhammaṁ desetī’”ti.
“No sir, we don’t think of you that way.”
“न च किर वो, भिक्खवे, मयि एवं होति: ‘चीवरहेतु वा समणो गोतमो धम्मं देसेति …पे… इतिभवाभवहेतु वा समणो गोतमो धम्मं देसेतीऽति; अथ किन्ति चरहि वो, भिक्खवे, मयि होती”ति?
“Na ca kira vo, bhikkhave, mayi evaṁ hoti: ‘cīvarahetu vā samaṇo gotamo dhammaṁ deseti …pe… itibhavābhavahetu vā samaṇo gotamo dhammaṁ desetī’ti; atha kinti carahi vo, bhikkhave, mayi hotī”ti?
“If you don’t think of me that way, then what exactly do you think of me?”
“एवं खो नो, भन्ते, भगवति होति: ‘अनुकम्पको भगवा हितेसी; अनुकम्पं उपादाय धम्मं देसेतीऽ”ति।
“Evaṁ kho no, bhante, bhagavati hoti: ‘anukampako bhagavā hitesī; anukampaṁ upādāya dhammaṁ desetī’”ti.
“We think of you this way: ‘The Buddha is compassionate and wants what’s best for us. He teaches out of compassion.’”
“एवञ्च किर वो, भिक्खवे, मयि होति: ‘अनुकम्पको भगवा हितेसी; अनुकम्पं उपादाय धम्मं देसेतीऽति।
“Evañca kira vo, bhikkhave, mayi hoti: ‘anukampako bhagavā hitesī; anukampaṁ upādāya dhammaṁ desetī’ti.
“So it seems you think that I teach out of compassion.
तस्मातिह, भिक्खवे, ये वो मया धम्मा अभिञ्ञा देसिता, सेय्यथिदं—चत्तारो सतिपट्ठाना चत्तारो सम्मप्पधाना चत्तारो इद्धिपादा पञ्चिन्द्रियानि पञ्च बलानि सत्त बोज्झङ्गा अरियो अट्ठङ्गिको मग्गो, तत्थ सब्बेहेव समग्गेहि सम्मोदमानेहि अविवदमानेहि सिक्खितब्बं।
Tasmātiha, bhikkhave, ye vo2 mayā dhammā abhiññā desitā, seyyathidaṁ—cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, tattha sabbeheva samaggehi sammodamānehi avivadamānehi sikkhitabbaṁ.
In that case, each and every one of you should train in the things I have taught from my direct knowledge, that is: the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. You should train in these things in harmony, appreciating each other, without quarreling.
तेसञ्च वो, भिक्खवे, समग्गानं सम्मोदमानानं अविवदमानानं सिक्खतं सियंसु द्वे भिक्खू अभिधम्मे नानावादा।
Tesañca vo, bhikkhave, samaggānaṁ sammodamānānaṁ avivadamānānaṁ sikkhataṁ siyaṁsu3 dve bhikkhū abhidhamme nānāvādā.
As you do so, it may happen that two bhikkhus disagree about the teaching.
तत्र चे तुम्हाकं एवमस्स: ‘इमेसं खो आयस्मन्तानं अत्थतो चेव नानं ब्यञ्जनतो च नानन्ऽति, तत्थ यं भिक्खुं सुवचतरं मञ्ञेय्याथ सो उपसङ्कमित्वा एवमस्स वचनीयो: ‘आयस्मन्तानं खो अत्थतो चेव नानं, ब्यञ्जनतो च नानं। तदमिनापेतं आयस्मन्तो जानाथ—यथा अत्थतो चेव नानं, ब्यञ्जनतो च नानं। मायस्मन्तो विवादं आपज्जित्थाऽति। अथापरेसं एकतोपक्खिकानं भिक्खूनं यं भिक्खुं सुवचतरं मञ्ञेय्याथ सो उपसङ्कमित्वा एवमस्स वचनीयो: ‘आयस्मन्तानं खो अत्थतो चेव नानं, ब्यञ्जनतो च नानं। तदमिनापेतं आयस्मन्तो जानाथ—यथा अत्थतो चेव नानं, ब्यञ्जनतो च नानं। मायस्मन्तो विवादं आपज्जित्थाऽति। इति दुग्गहितं दुग्गहिततो धारेतब्बं, सुग्गहितं सुग्गहिततो धारेतब्बं। दुग्गहितं दुग्गहिततो धारेत्वा सुग्गहितं सुग्गहिततो धारेत्वा यो धम्मो यो विनयो सो भासितब्बो।
Tatra ce tumhākaṁ evamassa: ‘imesaṁ kho āyasmantānaṁ atthato ceva nānaṁ byañjanato ca nānan’ti, tattha yaṁ bhikkhuṁ suvacataraṁ4 maññeyyātha so upasaṅkamitvā evamassa vacanīyo: ‘āyasmantānaṁ kho atthato ceva nānaṁ, byañjanato ca nānaṁ. Tadamināpetaṁ āyasmanto jānātha—yathā atthato ceva nānaṁ, byañjanato ca nānaṁ. Māyasmanto vivādaṁ āpajjitthā’ti. Athāparesaṁ ekatopakkhikānaṁ bhikkhūnaṁ yaṁ bhikkhuṁ suvacataraṁ maññeyyātha so upasaṅkamitvā evamassa vacanīyo: ‘āyasmantānaṁ kho atthato ceva nānaṁ, byañjanato ca nānaṁ. Tadamināpetaṁ āyasmanto jānātha—yathā atthato ceva nānaṁ, byañjanato ca nānaṁ. Māyasmanto vivādaṁ āpajjitthā’ti. Iti duggahitaṁ duggahitato dhāretabbaṁ, suggahitaṁ suggahitato dhāretabbaṁ. Duggahitaṁ duggahitato dhāretvā suggahitaṁ suggahitato dhāretvā yo dhammo yo vinayo so bhāsitabbo.
Now, you might think, ‘These two venerables disagree on both the meaning and the phrasing.’ So you should approach whichever bhikkhu you think is most amenable and say to them: ‘The venerables disagree on the meaning and the phrasing. But the venerables should know that this is how such disagreement on the meaning and the phrasing comes to be. Please don’t get into a dispute about this.’ Then they should approach whichever bhikkhu they think is most amenable among those who side with the other party and say to them: ‘The venerables disagree on the meaning and the phrasing. But the venerables should know that this is how such disagreement on the meaning and the phrasing comes to be. Please don’t get into a dispute about this.’ So you should remember what has been incorrectly memorized as incorrectly memorized and what has been correctly memorized as correctly memorized. Remembering this, you should speak on the teaching and the training.
तत्र चे तुम्हाकं एवमस्स: ‘इमेसं खो आयस्मन्तानं अत्थतो हि खो नानं, ब्यञ्जनतो समेतीऽति, तत्थ यं भिक्खुं सुवचतरं मञ्ञेय्याथ सो उपसङ्कमित्वा एवमस्स वचनीयो: ‘आयस्मन्तानं खो अत्थतो हि नानं, ब्यञ्जनतो समेति। तदमिनापेतं आयस्मन्तो जानाथ—यथा अत्थतो हि खो नानं, ब्यञ्जनतो समेति। मायस्मन्तो विवादं आपज्जित्थाऽति। अथापरेसं एकतोपक्खिकानं भिक्खूनं यं भिक्खुं सुवचतरं मञ्ञेय्याथ सो उपसङ्कमित्वा एवमस्स वचनीयो: ‘आयस्मन्तानं खो अत्थतो हि खो नानं, ब्यञ्जनतो समेति। तदमिनापेतं आयस्मन्तो जानाथ—यथा अत्थतो हि खो नानं, ब्यञ्जनतो समेति। मायस्मन्तो विवादं आपज्जित्थाऽति। इति दुग्गहितं दुग्गहिततो धारेतब्बं, सुग्गहितं सुग्गहिततो धारेतब्बं। दुग्गहितं दुग्गहिततो धारेत्वा सुग्गहितं सुग्गहिततो धारेत्वा यो धम्मो यो विनयो सो भासितब्बो।
Tatra ce tumhākaṁ evamassa: ‘imesaṁ kho āyasmantānaṁ atthato hi kho nānaṁ, byañjanato sametī’ti, tattha yaṁ bhikkhuṁ suvacataraṁ maññeyyātha so upasaṅkamitvā evamassa vacanīyo: ‘āyasmantānaṁ kho atthato hi nānaṁ, byañjanato sameti. Tadamināpetaṁ āyasmanto jānātha—yathā atthato hi kho nānaṁ, byañjanato sameti. Māyasmanto vivādaṁ āpajjitthā’ti. Athāparesaṁ ekatopakkhikānaṁ bhikkhūnaṁ yaṁ bhikkhuṁ suvacataraṁ maññeyyātha so upasaṅkamitvā evamassa vacanīyo: ‘āyasmantānaṁ kho atthato hi kho nānaṁ, byañjanato sameti. Tadamināpetaṁ āyasmanto jānātha—yathā atthato hi kho nānaṁ, byañjanato sameti. Māyasmanto vivādaṁ āpajjitthā’ti. Iti duggahitaṁ duggahitato dhāretabbaṁ, suggahitaṁ suggahitato dhāretabbaṁ. Duggahitaṁ duggahitato dhāretvā suggahitaṁ suggahitato dhāretvā yo dhammo yo vinayo so bhāsitabbo.
Now, you might think, ‘These two venerables disagree on the meaning but agree on the phrasing.’ So you should approach whichever bhikkhu you think is most amenable and say to them: ‘The venerables disagree on the meaning but agree on the phrasing. But the venerables should know that this is how such disagreement on the meaning and agreement on the phrasing comes to be. Please don’t get into a dispute about this.’ Then they should approach whichever bhikkhu they think is most amenable among those who side with the other party and say to them: ‘The venerables disagree on the meaning but agree on the phrasing. But the venerables should know that this is how such disagreement on the meaning and agreement on the phrasing comes to be. Please don’t get into a dispute about this.’ So you should remember what has been incorrectly memorized as incorrectly memorized and what has been correctly memorized as correctly memorized. Remembering this, you should speak on the teaching and the training.
तत्र चे तुम्हाकं एवमस्स: ‘इमेसं खो आयस्मन्तानं अत्थतो हि खो समेति, ब्यञ्जनतो नानन्ऽति, तत्थ यं भिक्खुं सुवचतरं मञ्ञेय्याथ सो उपसङ्कमित्वा एवमस्स वचनीयो: ‘आयस्मन्तानं खो अत्थतो हि समेति, ब्यञ्जनतो नानं। तदमिनापेतं आयस्मन्तो जानाथ—यथा अत्थतो हि खो समेति, ब्यञ्जनतो नानं। अप्पमत्तकं खो पनेतं यदिदं—ब्यञ्जनं। मायस्मन्तो अप्पमत्तके विवादं आपज्जित्थाऽति। अथापरेसं एकतोपक्खिकानं भिक्खूनं यं भिक्खुं सुवचतरं मञ्ञेय्याथ सो उपसङ्कमित्वा एवमस्स वचनीयो: ‘आयस्मन्तानं खो अत्थतो हि समेति, ब्यञ्जनतो नानं। तदमिनापेतं आयस्मन्तो जानाथ—यथा अत्थतो हि खो समेति, ब्यञ्जनतो नानं। अप्पमत्तकं खो पनेतं यदिदं—ब्यञ्जनं। मायस्मन्तो अप्पमत्तके विवादं आपज्जित्थाऽति। इति सुग्गहितं सुग्गहिततो धारेतब्बं, दुग्गहितं दुग्गहिततो धारेतब्बं। सुग्गहितं सुग्गहिततो धारेत्वा दुग्गहितं दुग्गहिततो धारेत्वा यो धम्मो यो विनयो सो भासितब्बो।
Tatra ce tumhākaṁ evamassa: ‘imesaṁ kho āyasmantānaṁ atthato hi kho sameti, byañjanato nānan’ti, tattha yaṁ bhikkhuṁ suvacataraṁ maññeyyātha so upasaṅkamitvā evamassa vacanīyo: ‘āyasmantānaṁ kho atthato hi sameti, byañjanato nānaṁ. Tadamināpetaṁ āyasmanto jānātha—yathā atthato hi kho sameti, byañjanato nānaṁ. Appamattakaṁ kho panetaṁ yadidaṁ—byañjanaṁ. Māyasmanto appamattake vivādaṁ āpajjitthā’ti. Athāparesaṁ ekatopakkhikānaṁ bhikkhūnaṁ yaṁ bhikkhuṁ suvacataraṁ maññeyyātha so upasaṅkamitvā evamassa vacanīyo: ‘āyasmantānaṁ kho atthato hi sameti, byañjanato nānaṁ. Tadamināpetaṁ āyasmanto jānātha—yathā atthato hi kho sameti, byañjanato nānaṁ. Appamattakaṁ kho panetaṁ yadidaṁ—byañjanaṁ. Māyasmanto appamattake vivādaṁ āpajjitthā’ti. Iti suggahitaṁ suggahitato dhāretabbaṁ, duggahitaṁ duggahitato dhāretabbaṁ. Suggahitaṁ suggahitato dhāretvā duggahitaṁ duggahitato dhāretvā yo dhammo yo vinayo so bhāsitabbo.
Now, you might think, ‘These two venerables agree on the meaning but disagree on the phrasing.’ So you should approach whichever bhikkhu you think is most amenable and say to them: ‘The venerables agree on the meaning but disagree on the phrasing. But the venerables should know that this is how such agreement on the meaning and disagreement on the phrasing comes to be. But the phrasing is a minor matter. Please don’t get into a dispute about something so minor.’ Then they should approach whichever bhikkhu they think is most amenable among those who side with the other party and say to them: ‘The venerables agree on the meaning but disagree on the phrasing. But the venerables should know that this is how such agreement on the meaning and disagreement on the phrasing comes to be. But the phrasing is a minor matter. Please don’t get into a dispute about something so minor.’ So you should remember what has been correctly memorized as correctly memorized and what has been incorrectly memorized as incorrectly memorized. Remembering this, you should speak on the teaching and the training.
तत्र चे तुम्हाकं एवमस्स: ‘इमेसं खो आयस्मन्तानं अत्थतो चेव समेति ब्यञ्जनतो च समेतीऽति, तत्थ यं भिक्खुं सुवचतरं मञ्ञेय्याथ सो उपसङ्कमित्वा एवमस्स वचनीयो: ‘आयस्मन्तानं खो अत्थतो चेव समेति, ब्यञ्जनतो च समेति। तदमिनापेतं आयस्मन्तो जानाथ—यथा अत्थतो चेव समेति ब्यञ्जनतो च समेति। मायस्मन्तो विवादं आपज्जित्थाऽति। अथापरेसं एकतोपक्खिकानं भिक्खूनं यं भिक्खुं सुवचतरं मञ्ञेय्याथ सो उपसङ्कमित्वा एवमस्स वचनीयो: ‘आयस्मन्तानं खो अत्थतो चेव समेति ब्यञ्जनतो च समेति। तदमिनापेतं आयस्मन्तो जानाथ—यथा अत्थतो चेव समेति ब्यञ्जनतो च समेति। मायस्मन्तो विवादं आपज्जित्थाऽति। इति सुग्गहितं सुग्गहिततो धारेतब्बं। सुग्गहितं सुग्गहिततो धारेत्वा यो धम्मो यो विनयो सो भासितब्बो।
Tatra ce tumhākaṁ evamassa: ‘imesaṁ kho āyasmantānaṁ atthato ceva sameti byañjanato ca sametī’ti, tattha yaṁ bhikkhuṁ suvacataraṁ maññeyyātha so upasaṅkamitvā evamassa vacanīyo: ‘āyasmantānaṁ kho atthato ceva sameti, byañjanato ca sameti. Tadamināpetaṁ āyasmanto jānātha—yathā atthato ceva sameti byañjanato ca sameti. Māyasmanto vivādaṁ āpajjitthā’ti. Athāparesaṁ ekatopakkhikānaṁ bhikkhūnaṁ yaṁ bhikkhuṁ suvacataraṁ maññeyyātha so upasaṅkamitvā evamassa vacanīyo: ‘āyasmantānaṁ kho atthato ceva sameti byañjanato ca sameti. Tadamināpetaṁ āyasmanto jānātha—yathā atthato ceva sameti byañjanato ca sameti. Māyasmanto vivādaṁ āpajjitthā’ti. Iti suggahitaṁ suggahitato dhāretabbaṁ. Suggahitaṁ suggahitato dhāretvā yo dhammo yo vinayo so bhāsitabbo.
Now, you might think, ‘These two venerables agree on both the meaning and the phrasing.’ So you should approach whichever bhikkhu you think is most amenable and say to them: ‘The venerables agree on both the meaning and the phrasing. But the venerables should know that this is how they come to agree on the meaning and the phrasing. Please don’t get into a dispute about this.’ Then they should approach whichever bhikkhu they think is most amenable among those who side with the other party and say to them: ‘The venerables agree on both the meaning and the phrasing. But the venerables should know that this is how they come to agree on the meaning and the phrasing. Please don’t get into a dispute about this.’ So you should remember what has been correctly memorized as correctly memorized. Remembering this, you should speak on the teaching and the training.
तेसञ्च वो, भिक्खवे, समग्गानं सम्मोदमानानं अविवदमानानं सिक्खतं सिया अञ्ञतरस्स भिक्खुनो आपत्ति सिया वीतिक्कमो, तत्र, भिक्खवे, न चोदनाय तरितब्बं। पुग्गलो उपपरिक्खितब्बो: ‘इति मय्हञ्च अविहेसा भविस्सति परस्स च पुग्गलस्स अनुपघातो, परो हि पुग्गलो अक्कोधनो अनुपनाही अदळ्हदिट्ठी सुप्पटिनिस्सग्गी, सक्कोमि चाहं एतं पुग्गलं अकुसला वुट्ठापेत्वा कुसले पतिट्ठापेतुन्ऽति। सचे, भिक्खवे, एवमस्स, कल्लं वचनाय।
Tesañca vo, bhikkhave, samaggānaṁ sammodamānānaṁ avivadamānānaṁ sikkhataṁ siyā aññatarassa bhikkhuno āpatti siyā vītikkamo, tatra, bhikkhave, na codanāya taritabbaṁ. Puggalo upaparikkhitabbo: ‘iti mayhañca avihesā bhavissati parassa ca puggalassa anupaghāto, paro hi puggalo akkodhano anupanāhī adaḷhadiṭṭhī suppaṭinissaggī, sakkomi cāhaṁ etaṁ puggalaṁ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetun’ti. Sace, bhikkhave, evamassa, kallaṁ vacanāya.
As you train in harmony, appreciating each other, without quarreling, one of the bhikkhus might commit an offense or transgression. In such a case, you should not be in a hurry to accuse them. The individual should be examined like this: ‘I won’t be troubled and the other individual won’t be hurt, for they’re not irritable and hostile. They don’t hold fast to their views, but let them go easily. I can draw them away from the unskillful and establish them in the skillful.’ If that’s what you think, then it’s appropriate to speak to them.
सचे पन, भिक्खवे, एवमस्स: ‘मय्हं खो अविहेसा भविस्सति परस्स च पुग्गलस्स उपघातो, परो हि पुग्गलो कोधनो उपनाही अदळ्हदिट्ठी सुप्पटिनिस्सग्गी, सक्कोमि चाहं एतं पुग्गलं अकुसला वुट्ठापेत्वा कुसले पतिट्ठापेतुं। अप्पमत्तकं खो पनेतं यदिदं—परस्स पुग्गलस्स उपघातो। अथ खो एतदेव बहुतरं—स्वाहं सक्कोमि एतं पुग्गलं अकुसला वुट्ठापेत्वा कुसले पतिट्ठापेतुन्ऽति। सचे, भिक्खवे, एवमस्स, कल्लं वचनाय।
Sace pana, bhikkhave, evamassa: ‘mayhaṁ kho avihesā bhavissati parassa ca puggalassa upaghāto, paro hi puggalo kodhano upanāhī adaḷhadiṭṭhī suppaṭinissaggī, sakkomi cāhaṁ etaṁ puggalaṁ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetuṁ. Appamattakaṁ kho panetaṁ yadidaṁ—parassa puggalassa upaghāto. Atha kho etadeva bahutaraṁ—svāhaṁ sakkomi etaṁ puggalaṁ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetun’ti. Sace, bhikkhave, evamassa, kallaṁ vacanāya.
But suppose you think this: ‘I will be troubled and the other individual will be hurt, for they’re irritable and hostile. However, they don’t hold fast to their views, but let them go easily. I can draw them away from the unskillful and establish them in the skillful. But for the other individual to get hurt is a minor matter. It’s more important that I can draw them away from the unskillful and establish them in the skillful.’ If that’s what you think, then it’s appropriate to speak to them.
सचे पन, भिक्खवे, एवमस्स: ‘मय्हं खो विहेसा भविस्सति परस्स च पुग्गलस्स अनुपघातो। परो हि पुग्गलो अक्कोधनो अनुपनाही दळ्हदिट्ठी दुप्पटिनिस्सग्गी, सक्कोमि चाहं एतं पुग्गलं अकुसला वुट्ठापेत्वा कुसले पतिट्ठापेतुं। अप्पमत्तकं खो पनेतं यदिदं—मय्हं विहेसा। अथ खो एतदेव बहुतरं—स्वाहं सक्कोमि एतं पुग्गलं अकुसला वुट्ठापेत्वा कुसले पतिट्ठापेतुन्ऽति। सचे, भिक्खवे, एवमस्स, कल्लं वचनाय।
Sace pana, bhikkhave, evamassa: ‘mayhaṁ kho vihesā bhavissati parassa ca puggalassa anupaghāto. Paro hi puggalo akkodhano anupanāhī daḷhadiṭṭhī duppaṭinissaggī, sakkomi cāhaṁ etaṁ puggalaṁ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetuṁ. Appamattakaṁ kho panetaṁ yadidaṁ—mayhaṁ vihesā. Atha kho etadeva bahutaraṁ—svāhaṁ sakkomi etaṁ puggalaṁ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetun’ti. Sace, bhikkhave, evamassa, kallaṁ vacanāya.
But suppose you think this: ‘I will be troubled but the other individual won’t be hurt, for they’re not irritable and hostile. However, they hold fast to their views, refusing to let go. Nevertheless, I can draw them away from the unskillful and establish them in the skillful. But for me to be troubled is a minor matter. It’s more important that I can draw them away from the unskillful and establish them in the skillful.’ If that’s what you think, then it’s appropriate to speak to them.
सचे पन, भिक्खवे, एवमस्स: ‘मय्हञ्च खो विहेसा भविस्सति परस्स च पुग्गलस्स उपघातो। परो हि पुग्गलो कोधनो उपनाही दळ्हदिट्ठी दुप्पटिनिस्सग्गी, सक्कोमि चाहं एतं पुग्गलं अकुसला वुट्ठापेत्वा कुसले पतिट्ठापेतुं। अप्पमत्तकं खो पनेतं यदिदं—मय्हञ्च विहेसा भविस्सति परस्स च पुग्गलस्स उपघातो। अथ खो एतदेव बहुतरं—स्वाहं सक्कोमि एतं पुग्गलं अकुसला वुट्ठापेत्वा कुसले पतिट्ठापेतुन्ऽति। सचे, भिक्खवे, एवमस्स, कल्लं वचनाय।
Sace pana, bhikkhave, evamassa: ‘mayhañca kho vihesā bhavissati parassa ca puggalassa upaghāto. Paro hi puggalo kodhano upanāhī daḷhadiṭṭhī duppaṭinissaggī, sakkomi cāhaṁ etaṁ puggalaṁ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetuṁ. Appamattakaṁ kho panetaṁ yadidaṁ—mayhañca vihesā bhavissati parassa ca puggalassa upaghāto. Atha kho etadeva bahutaraṁ—svāhaṁ sakkomi etaṁ puggalaṁ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetun’ti. Sace, bhikkhave, evamassa, kallaṁ vacanāya.
But suppose you think this: ‘I will be troubled and the other individual will be hurt, for they’re irritable and hostile. And they hold fast to their views, refusing to let go. Nevertheless, I can draw them away from the unskillful and establish them in the skillful. But for me to be troubled and the other individual to get hurt is a minor matter. It’s more important that I can draw them away from the unskillful and establish them in the skillful.’ If that’s what you think, then it’s appropriate to speak to them.
सचे पन, भिक्खवे, एवमस्स: ‘मय्हञ्च खो विहेसा भविस्सति परस्स च पुग्गलस्स उपघातो। परो हि पुग्गलो कोधनो उपनाही दळ्हदिट्ठी दुप्पटिनिस्सग्गी, न चाहं सक्कोमि एतं पुग्गलं अकुसला वुट्ठापेत्वा कुसले पतिट्ठापेतुन्ऽति। एवरूपे, भिक्खवे, पुग्गले उपेक्खा नातिमञ्ञितब्बा।
Sace pana, bhikkhave, evamassa: ‘mayhañca kho vihesā bhavissati parassa ca puggalassa upaghāto. Paro hi puggalo kodhano upanāhī daḷhadiṭṭhī duppaṭinissaggī, na cāhaṁ sakkomi etaṁ puggalaṁ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetun’ti. Evarūpe, bhikkhave, puggale upekkhā nātimaññitabbā.
But suppose you think this: ‘I will be troubled and the other individual will be hurt, for they’re irritable and hostile. And they hold fast to their views, refusing to let go. I cannot draw them away from the unskillful and establish them in the skillful.’ Don’t underestimate the value of equanimity for such a person.
तेसञ्च वो, भिक्खवे, समग्गानं सम्मोदमानानं अविवदमानानं सिक्खतं अञ्ञमञ्ञस्स वचीसंहारो उप्पज्जेय्य दिट्ठिपळासो चेतसो आघातो अप्पच्चयो अनभिरद्धि। तत्थ एकतोपक्खिकानं भिक्खूनं यं भिक्खुं सुवचतरं मञ्ञेय्याथ सो उपसङ्कमित्वा एवमस्स वचनीयो: ‘यं नो, आवुसो, अम्हाकं समग्गानं सम्मोदमानानं अविवदमानानं सिक्खतं अञ्ञमञ्ञस्स वचीसंहारो उप्पन्नो दिट्ठिपळासो चेतसो आघातो अप्पच्चयो अनभिरद्धि, तं जानमानो समणो गरहेय्याऽति। सम्मा ब्याकरमानो, भिक्खवे, भिक्खु एवं ब्याकरेय्य: ‘यं नो, आवुसो, अम्हाकं समग्गानं सम्मोदमानानं अविवदमानानं सिक्खतं अञ्ञमञ्ञस्स वचीसंहारो उप्पन्नो दिट्ठिपळासो चेतसो आघातो अप्पच्चयो अनभिरद्धि, तं जानमानो समणो गरहेय्याति। एतं पनावुसो, धम्मं अप्पहाय निब्बानं सच्छिकरेय्याऽति। सम्मा ब्याकरमानो, भिक्खवे, भिक्खु एवं ब्याकरेय्य: ‘एतं, आवुसो, धम्मं अप्पहाय न निब्बानं सच्छिकरेय्याऽति।
Tesañca vo, bhikkhave, samaggānaṁ sammodamānānaṁ avivadamānānaṁ sikkhataṁ aññamaññassa vacīsaṁhāro5 uppajjeyya diṭṭhipaḷāso6 cetaso āghāto appaccayo anabhiraddhi. Tattha ekatopakkhikānaṁ bhikkhūnaṁ yaṁ bhikkhuṁ suvacataraṁ maññeyyātha so upasaṅkamitvā evamassa vacanīyo: ‘yaṁ no, āvuso, amhākaṁ samaggānaṁ sammodamānānaṁ avivadamānānaṁ sikkhataṁ aññamaññassa vacīsaṁhāro uppanno diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi, taṁ jānamāno samaṇo7 garaheyyā’ti. Sammā byākaramāno, bhikkhave, bhikkhu evaṁ byākareyya: ‘yaṁ no, āvuso, amhākaṁ samaggānaṁ sammodamānānaṁ avivadamānānaṁ sikkhataṁ aññamaññassa vacīsaṁhāro uppanno diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi, taṁ jānamāno samaṇo garaheyyāti. Etaṁ panāvuso, dhammaṁ appahāya nibbānaṁ sacchikareyyā’ti. Sammā byākaramāno, bhikkhave, bhikkhu evaṁ byākareyya: ‘etaṁ, āvuso, dhammaṁ appahāya na nibbānaṁ sacchikareyyā’ti.
As you train in harmony, appreciating each other, without quarreling, mutual tale-bearing might come up, with contempt for each other’s views, resentful, bitter, and exasperated. In this case you should approach whichever bhikkhu you think is most amenable among those who side with one party and say to them: ‘Friend, as we were training, mutual tale-bearing came up. If the Ascetic knew about this, would he rebuke it?’ Answering rightly, the bhikkhu should say: ‘Yes, friend, he would.’ ‘But without giving that up, friend, can one realize Nibbana?’ Answering rightly, the bhikkhu should say: ‘No, friend, one cannot.’
अथापरेसं एकतोपक्खिकानं भिक्खूनं यं भिक्खुं सुवचतरं मञ्ञेय्याथ, सो उपसङ्कमित्वा एवमस्स वचनीयो: ‘यं नो, आवुसो, अम्हाकं समग्गानं सम्मोदमानानं अविवदमानानं सिक्खतं अञ्ञमञ्ञस्स वचीसंहारो उप्पन्नो दिट्ठिपळासो चेतसो आघातो अप्पच्चयो अनभिरद्धि, तं जानमानो समणो गरहेय्याऽति। सम्मा ब्याकरमानो, भिक्खवे, भिक्खु एवं ब्याकरेय्य: ‘यं नो, आवुसो, अम्हाकं समग्गानं सम्मोदमानानं अविवदमानानं सिक्खतं अञ्ञमञ्ञस्स वचीसंहारो उप्पन्नो दिट्ठिपळासो चेतसो आघातो अप्पच्चयो अनभिरद्धि तं जानमानो समणो गरहेय्याति। एतं पनावुसो, धम्मं अप्पहाय निब्बानं सच्छिकरेय्याऽति। सम्मा ब्याकरमानो, भिक्खवे, भिक्खु एवं ब्याकरेय्य: ‘एतं खो, आवुसो, धम्मं अप्पहाय न निब्बानं सच्छिकरेय्याऽति।
Athāparesaṁ ekatopakkhikānaṁ bhikkhūnaṁ yaṁ bhikkhuṁ suvacataraṁ maññeyyātha, so upasaṅkamitvā evamassa vacanīyo: ‘yaṁ no, āvuso, amhākaṁ samaggānaṁ sammodamānānaṁ avivadamānānaṁ sikkhataṁ aññamaññassa vacīsaṁhāro uppanno diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi, taṁ jānamāno samaṇo garaheyyā’ti. Sammā byākaramāno, bhikkhave, bhikkhu evaṁ byākareyya: ‘yaṁ no, āvuso, amhākaṁ samaggānaṁ sammodamānānaṁ avivadamānānaṁ sikkhataṁ aññamaññassa vacīsaṁhāro uppanno diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi taṁ jānamāno samaṇo garaheyyāti. Etaṁ panāvuso, dhammaṁ appahāya nibbānaṁ sacchikareyyā’ti. Sammā byākaramāno, bhikkhave, bhikkhu evaṁ byākareyya: ‘etaṁ kho, āvuso, dhammaṁ appahāya na nibbānaṁ sacchikareyyā’ti.
Then they should approach whichever bhikkhu they think is most amenable among those who side with the other party and say to them: ‘Friend, as we were training, mutual tale-bearing came up. If the Ascetic knew about this, would he rebuke it?’ Answering rightly, the bhikkhu should say: ‘Yes, friend, he would.’ ‘But without giving that up, friend, can one realize Nibbana?’ Answering rightly, the bhikkhu should say: ‘No, friend, one cannot.’
तञ्चे, भिक्खवे, भिक्खुं परे एवं पुच्छेय्युं: ‘आयस्मता नो एते भिक्खू अकुसला वुट्ठापेत्वा कुसले पतिट्ठापिताऽति? सम्मा ब्याकरमानो, भिक्खवे, भिक्खु एवं ब्याकरेय्य: ‘इधाहं, आवुसो, येन भगवा तेनुपसङ्कमिं, तस्स मे भगवा धम्मं देसेसि, ताहं धम्मं सुत्वा तेसं भिक्खूनं अभासिं। तं ते भिक्खू धम्मं सुत्वा अकुसला वुट्ठहिंसु, कुसले पतिट्ठहिंसूऽति। एवं ब्याकरमानो खो, भिक्खवे, भिक्खु न चेव अत्तानं उक्कंसेति, न परं वम्भेति, धम्मस्स चानुधम्मं ब्याकरोति, न च कोचि सहधम्मिको वादानुवादो गारय्हं ठानं आगच्छती”ति।
Tañce, bhikkhave, bhikkhuṁ pare evaṁ puccheyyuṁ: ‘āyasmatā no ete bhikkhū akusalā vuṭṭhāpetvā kusale patiṭṭhāpitā’ti? Sammā byākaramāno, bhikkhave, bhikkhu evaṁ byākareyya: ‘idhāhaṁ, āvuso, yena bhagavā tenupasaṅkamiṁ, tassa me bhagavā dhammaṁ desesi, tāhaṁ dhammaṁ sutvā tesaṁ bhikkhūnaṁ abhāsiṁ. Taṁ te bhikkhū dhammaṁ sutvā akusalā vuṭṭhahiṁsu, kusale patiṭṭhahiṁsū’ti. Evaṁ byākaramāno kho, bhikkhave, bhikkhu na ceva attānaṁ ukkaṁseti, na paraṁ vambheti, dhammassa cānudhammaṁ byākaroti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti.
If others should ask that bhikkhu: ‘Were you the venerable who drew those bhikkhus away from the unskillful and established them in the skillful?’ Answering rightly, the bhikkhu should say: ‘Well, friends, I approached the Buddha. He taught me the Dhamma. After hearing that teaching I explained it to those bhikkhus. When those bhikkhus heard that teaching they were drawn away from the unskillful and established in the skillful.’ Answering in this way, that bhikkhu doesn’t glorify themselves or put others down. They answer in line with the teaching, with no legitimate grounds for rebuke and criticism.”
इदमवोच भगवा। अत्तमना ते भिक्खू भगवतो भासितं अभिनन्दुन्ति।
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
That is what the Buddha said. Satisfied, the bhikkhus approved what the Buddha said.
किन्तिसुत्तं निट्ठितं ततियं।
Kintisuttaṁ niṭṭhitaṁ tatiyaṁ.
The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
Footnotes:
