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Majjhima Nikāya 103

Kintisutta

Is This What You Think Of Me? · Translation: Bhikkhu Sujato, SuttaCentral

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well·graspedSuggahitaṁ as well graspedsuggahitato having remembereddhāretvā badly·graspedduggahitaṁ as badly graspedduggahitato having remembereddhāretvā whichyo teachingdhammo whichyo trainingvinayo thatso should be spokenbhāsitabbo.

Remembering this, you should speak on the teaching and the training.

thereTatra ifce of youtumhākaṁ you might think thusevamassa:
of these‘imesaṁ indeedkho of venerablesāyasmantānaṁ in meaningatthato andceva together·gosameti in phrasingbyañjanato andca agreessametī’ti, theretattha whicheveryaṁ mendicantbhikkhuṁ most amenablesuvacataraṁ you might thinkmaññeyyātha heso near·goupasaṅkamitvā you should say thusevamassa should be spoken tovacanīyo:
of venerables‘āyasmantānaṁ indeedkho in meaningatthato andceva agreessameti, in phrasingbyañjanato andca agreessameti.
this·this·thisTadamināpetaṁ venerablesāyasmanto you should knowjānātha—
howyathā in meaningatthato andceva together·gosameti in phrasingbyañjanato andca agreessameti.
may the venerables notMāyasmanto into a disputevivādaṁ getāpajjitthā’ti.
then of the othersAthāparesaṁ one side·partisanekatopakkhikānaṁ of mendicantsbhikkhūnaṁ whicheveryaṁ mendicantbhikkhuṁ most amenablesuvacataraṁ you might thinkmaññeyyātha heso near·goupasaṅkamitvā you should say thusevamassa should be spoken tovacanīyo:
of venerables‘āyasmantānaṁ indeedkho in meaningatthato andceva together·gosameti in phrasingbyañjanato andca agreessameti.
this·this·thisTadamināpetaṁ venerablesāyasmanto you should knowjānātha—
howyathā in meaningatthato andceva together·gosameti in phrasingbyañjanato andca agreessameti.
may the venerables notMāyasmanto into a disputevivādaṁ getāpajjitthā’ti.
thusIti well·graspedsuggahitaṁ as correctly memorizedsuggahitato should be remembereddhāretabbaṁ.
correctly memorizedSuggahitaṁ as correctly memorizedsuggahitato having remembereddhāretvā whichyo teachingdhammo whichyo trainingvinayo thatso should be spokenbhāsitabbo.

Now, you might think, ‘These two venerables agree on both the meaning and the phrasing.’ So you should approach whichever mendicant 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 you should approach whichever mendicant 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.

them·andTesañca for youvo, monksbhikkhave, harmonioussamaggānaṁ together·rejoicesammodamānānaṁ not·apart·speakavivadamānānaṁ trainingsikkhataṁ there might besiyā of a certain oneaññatarassa of a mendicantbhikkhuno an offenseāpatti there might besiyā a transgressionvītikkamo,

As you train in harmony, appreciating each other, without dispute, one of the mendicants might commit an offense or transgression.

theretatra, monksbhikkhave, notna in accusationcodanāya one should hurrytaritabbaṁ. individualPuggalo should be examinedupaparikkhitabbo:
quotation marker‘iti for me andmayhañca non-harmingavihesā will bebhavissati for the otherparassa andca for the individualpuggalassa non-injuryanupaghāto, otherparo forhi individualpuggalo not irritableakkodhano not acrimoniousanupanāhī not holding fast to viewsadaḷhadiṭṭhī letting go easilysuppaṭinissaggī, I am ablesakkomi and Icāhaṁ thisetaṁ individualpuggalaṁ from the unskillfulakusalā having drawn awayvuṭṭhāpetvā in the skillfulkusale to establishpatiṭṭhāpetun’ti.
ifSace, monksbhikkhave, if it is thusevamassa, appropriatekallaṁ for speakingvacanāya.

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 acrimonious. 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.

ifSace butpana, monksbhikkhave, it would be thusevamassa:
my‘mayhaṁ indeedkho not·without·troubleavihesā will bebhavissati of anotherparassa andca of the individualpuggalassa hurtupaghāto, otherparo forhi individualpuggalo irritablekodhano acrimoniousupanāhī not·firm·viewadaḷhadiṭṭhī letting go easilysuppaṭinissaggī, I am ablesakkomi and Icāhaṁ thisetaṁ individualpuggalaṁ not·skillfulakusalā having drawn awayvuṭṭhāpetvā in the skillfulkusale to establishpatiṭṭhāpetuṁ.
a minor matterAppamattakaṁ indeedkho but thispanetaṁ namelyyadidaṁ—parassa of the individualpuggalassa hurtupaghāto.
thenAtha indeedkho this·veryetadeva more importantbahutaraṁ—
that Isvāhaṁ I am ablesakkomi thisetaṁ individualpuggalaṁ not·skillfulakusalā having drawn awayvuṭṭhāpetvā in the skillfulkusale to establishpatiṭṭhāpetun’ti.
ifSace, monksbhikkhave, it would be thusevamassa, appropriatekallaṁ to speakvacanāya.

But suppose you think this: ‘I will be troubled and the other individual will be hurt, for they’re irritable and acrimonious. 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.

ifSace thenpana, monksbhikkhave, it would be thusevamassa:
my‘mayhaṁ indeedkho troublevihesā will bebhavissati of anotherparassa andca of the personpuggalassa no harmanupaghāto. the otherParo forhi personpuggalo not·irritableakkodhano not·acrimoniousanupanāhī firm·viewdaḷhadiṭṭhī refusing to let goduppaṭinissaggī, I am ablesakkomi and Icāhaṁ thisetaṁ personpuggalaṁ not·skillfulakusalā having drawn awayvuṭṭhāpetvā in the skillfulkusale to establishpatiṭṭhāpetuṁ.
a minor matterAppamattakaṁ indeedkho but thispanetaṁ that-is-to-say + myyadidaṁ—mayhaṁ troublevihesā.
butAtha indeedkho this·veryetadeva more importantbahutaraṁ—
that + I + Isvāhaṁ I am ablesakkomi thisetaṁ personpuggalaṁ not·skillfulakusalā having drawn awayvuṭṭhāpetvā in the skillfulkusale to establishpatiṭṭhāpetun’ti.
ifSace, monksbhikkhave, it would be thusevamassa, appropriatekallaṁ for speakingvacanāya.

But suppose you think this: ‘I will be troubled but the other individual won’t be hurt, for they’re not irritable and acrimonious. 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.

ifSace thenpana, monks,bhikkhave, it would be thus:evamassa:
and for me‘mayhañca indeedkho troublevihesā will bebhavissati of anotherparassa andca of the individualpuggalassa hurt.upaghāto. the otherParo forhi individualpuggalo irritablekodhano acrimoniousupanāhī holding fast to viewsdaḷhadiṭṭhī refusing to let go,duppaṭinissaggī, I am ablesakkomi and + Icāhaṁ thisetaṁ individualpuggalaṁ from the unskillfulakusalā having drawn awayvuṭṭhāpetvā in the skillfulkusale to establish.patiṭṭhāpetuṁ.
a minorAppamattakaṁ indeedkho but thispanetaṁ that is—and for meyadidaṁ—mayhañca troublevihesā will bebhavissati of anotherparassa andca of the individualpuggalassa hurt.upaghāto.
butAtha indeedkho this veryetadeva more important—bahutaraṁ—
that + Isvāhaṁ am ablesakkomi thisetaṁ individualpuggalaṁ from the unskillfulakusalā having drawn awayvuṭṭhāpetvā in the skillfulkusale to establish.'patiṭṭhāpetun’ti.
if,Sace, monks,bhikkhave, it is thus,evamassa, appropriatekallaṁ to speak.vacanāya.

But suppose you think this: ‘I will be troubled and the other individual will be hurt, for they’re irritable and acrimonious. 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.

ifSace thenpana, monksbhikkhave, it might be thusevamassa:
for me indeed‘mayhañca indeedkho troublevihesā will bebhavissati of the otherparassa andca of the individualpuggalassa harmupaghāto. the otherParo forhi individualpuggalo irritablekodhano acrimoniousupanāhī firm·viewdaḷhadiṭṭhī refusing to let goduppaṭinissaggī, notna and Icāhaṁ I am ablesakkomi thisetaṁ individualpuggalaṁ from the unskillfulakusalā having drawn awayvuṭṭhāpetvā in the skillfulkusale to establishpatiṭṭhāpetun’ti.
regarding suchEvarūpe, monksbhikkhave, individualpuggale equanimityupekkhā should not be underestimatednātimaññitabbā.

But suppose you think this: ‘I will be troubled and the other individual will be hurt, for they’re irritable and acrimonious. 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 regarding such an individual.

they + andTesañca for youvo, monksbhikkhave, harmonioussamaggānaṁ appreciatingsammodamānānaṁ not·quarrelavivadamānānaṁ trainingsikkhataṁ with each otheraññamaññassa speech·bringing upvacīsaṁhāro might ariseuppajjeyya view·contemptdiṭṭhipaḷāso of mindcetaso resentmentāghāto displeasureappaccayo exasperationanabhiraddhi.
thereTattha one side·partisanekatopakkhikānaṁ of monksbhikkhūnaṁ whoeveryaṁ monkbhikkhuṁ more amenablesuvacataraṁ you might thinkmaññeyyātha heso near·goupasaṅkamitvā thus + himevamassa should be saidvacanīyo:
which‘yaṁ for usno, reverendāvuso, of usamhākaṁ harmonioussamaggānaṁ appreciatingsammodamānānaṁ not·quarrelavivadamānānaṁ trainingsikkhataṁ with each otheraññamaññassa speech·bringing upvacīsaṁhāro arisenuppanno view·contemptdiṭṭhipaḷāso of mindcetaso resentmentāghāto displeasureappaccayo exasperationanabhiraddhi, thattaṁ knowingjānamāno asceticsamaṇo would criticizegaraheyyā’ti.
rightlySammā answeringbyākaramāno, monksbhikkhave, a monkbhikkhu thusevaṁ should answerbyākareyya:
which‘yaṁ for usno, reverendāvuso, of usamhākaṁ harmonioussamaggānaṁ appreciatingsammodamānānaṁ not·quarrelavivadamānānaṁ trainingsikkhataṁ with each otheraññamaññassa speech·bringing upvacīsaṁhāro arisenuppanno view·contemptdiṭṭhipaḷāso of mindcetaso resentmentāghāto displeasureappaccayo exasperationanabhiraddhi, thattaṁ knowingjānamāno asceticsamaṇo would criticizegaraheyyāti.
thisEtaṁ but, reverendpanāvuso, qualitydhammaṁ not having abandonedappahāya extinguishmentnibbānaṁ could realizesacchikareyyā’ti.
rightlySammā answeringbyākaramāno, monksbhikkhave, a monkbhikkhu thusevaṁ should answerbyākareyya:
this‘etaṁ, reverendāvuso, qualitydhammaṁ not having abandonedappahāya notna extinguishmentnibbānaṁ could realizesacchikareyyā’ti.

As you train in harmony, appreciating each other, without quarreling, the sides might continue to bring up settled issues with each other, with contempt for each other’s views, resentful, bitter, and exasperated. In this case you should approach whichever mendicant you think is most amenable among those who side with one party and say to them: ‘Reverend, as we were training, the sides continued to bring up settled issues with each other. If the Ascetic knew about this, would he criticize it?’ Answering rightly, the mendicant should say: ‘Yes, reverend, he would.’ ‘But without giving that up, reverend, can one realize extinguishment?’ Answering rightly, the mendicant should say: ‘No, reverend, one cannot.’

then of the othersAthāparesaṁ on one side·sidingekatopakkhikānaṁ of the monksbhikkhūnaṁ whicheveryaṁ monkbhikkhuṁ most amenablesuvacataraṁ you all would thinkmaññeyyātha, heso near·goupasaṅkamitvā thus + to himevamassa to be saidvacanīyo:
which‘yaṁ for usno, reverendāvuso, of usamhākaṁ of those unitedsamaggānaṁ together·rejoicesammodamānānaṁ not·disputeavivadamānānaṁ of those trainingsikkhataṁ for each otheraññamaññassa speech·disputevacīsaṁhāro arisenuppanno view·rigiditydiṭṭhipaḷāso of mindcetaso angerāghāto discontentappaccayo displeasureanabhiraddhi, thattaṁ knowingjānamāno the Asceticsamaṇo would criticizegaraheyyā’ti.
rightlySammā answeringbyākaramāno, monksbhikkhave, a monkbhikkhu thusevaṁ would answerbyākareyya:
which‘yaṁ for usno, reverendāvuso, of usamhākaṁ of those unitedsamaggānaṁ together·rejoicesammodamānānaṁ not·disputeavivadamānānaṁ of those trainingsikkhataṁ for each otheraññamaññassa speech·disputevacīsaṁhāro arisenuppanno view·rigiditydiṭṭhipaḷāso of mindcetaso angerāghāto discontentappaccayo displeasureanabhiraddhi thattaṁ knowingjānamāno the Asceticsamaṇo would criticizegaraheyyāti.
but thisEtaṁ and reverendpanāvuso, dhammadhammaṁ not·abandoningappahāya nibbānanibbānaṁ would realizesacchikareyyā’ti.
rightlySammā answeringbyākaramāno, monksbhikkhave, a monkbhikkhu thusevaṁ would answerbyākareyya:
this‘etaṁ indeedkho, reverendāvuso, dhammadhammaṁ not·abandoningappahāya notna nibbānanibbānaṁ would realizesacchikareyyā’ti.

Then you should approach whichever mendicant they think is most amenable among those who side with the other party and say to them: ‘Reverend, as we were training, the sides continued to bring up settled issues with each other. If the Ascetic knew about this, would he criticize it?’ Answering rightly, the mendicant should say: ‘Yes, reverend, he would.’ ‘But without giving that up, reverend, can one realize extinguishment?’ Answering rightly, the mendicant should say: ‘No, reverend, one cannot.’

that·ifTañce, O mendicantsbhikkhave, mendicantbhikkhuṁ otherspare thusevaṁ should askpuccheyyuṁ:
by the venerable‘āyasmatā indeedno theseete mendicantsbhikkhū not·skillfulakusalā having drawn awayvuṭṭhāpetvā in the skillfulkusale established?patiṭṭhāpitā’ti?
rightlySammā explain·dobyākaramāno, O mendicantsbhikkhave, mendicantbhikkhu thusevaṁ explain·dobyākareyya:
here I‘idhāhaṁ, reverendsāvuso, whereyena the Blessed Onebhagavā him + approachtenupasaṅkamiṁ, to metassa meme the Blessed Onebhagavā the Dhammadhammaṁ taughtdesesi, that·Itāhaṁ the Dhammadhammaṁ having heardsutvā to thosetesaṁ mendicantsbhikkhūnaṁ I explainedabhāsiṁ.
thatTaṁ thosete mendicantsbhikkhū the Dhammadhammaṁ having heardsutvā not·skillfulakusalā they were drawn awayvuṭṭhahiṁsu, in the skillfulkusale they were established'patiṭṭhahiṁsū’ti.
thusEvaṁ explain·dobyākaramāno indeedkho, O mendicantsbhikkhave, a mendicantbhikkhu notna andceva himselfattānaṁ does not glorifyukkaṁseti, notna anotherparaṁ does not put downvambheti, of the Dhammadhammassa and + in accordance with Dhammacānudhammaṁ explain·dobyākaroti, notna andca anykoci together·Dhammasahadhammiko assertion + criticismvādānuvādo blameworthygārayhaṁ groundṭhānaṁ comes toāgacchatī”ti.
this + saidIdamavoca the Blessed Onebhagavā.
satisfiedAttamanā thosete mendicantsbhikkhū of the Blessed Onebhagavato the speechbhāsitaṁ approvedabhinandunti.
Kinti SuttaKintisuttaṁ finishedniṭṭhitaṁ thirdtatiyaṁ.

If others should ask that mendicant: ‘Were you the venerable who drew those mendicants away from the unskillful and established them in the skillful?’ Answering rightly, the mendicant should say: ‘Well, reverends, I approached the Buddha. He taught me the Dhamma. After hearing that teaching I explained it to those mendicants. When those mendicants heard that teaching they were drawn away from the unskillful and established in the skillful.’ Answering in this way, that mendicant doesn’t glorify themselves or put others down. They answer in line with the teaching, with no legitimate grounds for rebuttal and criticism.” That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

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