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Majjhima Nikāya 103

Kintisutta

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

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thusEvaṁ by meme heardsutaṁ—
oneekaṁ timesamayaṁ the Blessed Onebhagavā near Kusinārāpisinārāyaṁ was stayingviharati in the Forest of Offeringsbaliharaṇe in the forest grove.vanasaṇḍe.
thereTatra indeedkho the Blessed Onebhagavā the mendicantsbhikkhū addressedāmantesi:
"Mendicants!"“bhikkhavo”ti.
"Venerable sir,"“Bhadante”ti thosete mendicantsbhikkhū to the Blessed Onebhagavato replied.paccassosuṁ.
The Blessed OneBhagavā said this:etadavoca:

So I have heard. At one time the Buddha was staying near Kusinārā in the Forest of Offerings. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

is it that“kinti to youvo, monksbhikkhave, of memayi there ishoti:
for the sake of robes‘cīvarahetu orvā asceticsamaṇo Gotamagotamo Dhammadhammaṁ teachesdeseti, for the sake of almsfoodpiṇḍapātahetu orvā asceticsamaṇo Gotamagotamo Dhammadhammaṁ teachesdeseti, for the sake of lodgingssenāsanahetu orvā asceticsamaṇo Gotamagotamo Dhammadhammaṁ teachesdeseti, for the sake of rebirth in this or that stateitibhavābhavahetu orvā asceticsamaṇo Gotamagotamo Dhammadhammaṁ teachesdesetī’”ti?
no“Na indeedkho to usno, sirbhante, of the Blessed Onebhagavati thusevaṁ there ishoti:
for the sake of robes‘cīvarahetu orvā asceticsamaṇo Gotamagotamo Dhammadhammaṁ teachesdeseti, for the sake of almsfoodpiṇḍapātahetu orvā asceticsamaṇo Gotamagotamo Dhammadhammaṁ teachesdeseti, for the sake of lodgingssenāsanahetu orvā asceticsamaṇo Gotamagotamo Dhammadhammaṁ teachesdeseti, for the sake of rebirth in this or that stateitibhavābhavahetu orvā asceticsamaṇo Gotamagotamo Dhammadhammaṁ teachesdesetī’”ti.
no“Na andca indeedkira to youvo, monksbhikkhave, of memayi thusevaṁ there ishoti:
for the sake of robes‘cīvarahetu orvā asceticsamaṇo Gotamagotamo Dhammadhammaṁ teachesdeseti ……pe…
for the sake of rebirth in this or that stateitibhavābhavahetu orvā asceticsamaṇo Gotamagotamo Dhammadhammaṁ teachesdesetī’ti;
thenatha is it thatkinti thencarahi to youvo, monksbhikkhave, of memayi there ishotī”ti?
thus“Evaṁ indeedkho to usno, sirbhante, of the Blessed Onebhagavati there ishoti:
sympathetic‘anukampako the Blessed Onebhagavā wanting what is besthitesī;

“Mendicants, 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.’” “No sir, we don’t think of you that way.” “If you don’t think of me that way, what then do you think of me?” “We think of you this way: ‘The Buddha is sympathetic and wants what’s best for us.

sympathyanukampaṁ out ofupādāya the teachingdhammaṁ he teachesdesetī’”ti.
and so“Evañca it seemskira to youvo, O monksbhikkhave, of memayi there ishoti:
compassionate‘anukampako the Blessed Onebhagavā seeking welfarehitesī;
sympathyanukampaṁ out ofupādāya the teachingdhammaṁ he teachesdesetī’ti.

He teaches out of sympathy.’” “So it seems you think that I teach out of sympathy.

therefore·hereTasmātiha, monksbhikkhave, whichye to youvo by memayā thingsdhammā higher·knowabhiññā taughtdesitā, that isseyyathidaṁ—
fourcattāro mindfulness·foundationsatipaṭṭhānā fourcattāro right effortssammappadhānā fourcattāro psychic.power·baseiddhipādā five facultiespañcindriyāni fivepañca powersbalāni sevensatta awakening factorsbojjhaṅgā nobleariyo eightfoldaṭṭhaṅgiko pathmaggo, theretattha all·justsabbeheva in harmonysamaggehi appreciating each othersammodamānehi not·apart·disputeavivadamānehi train·shouldsikkhitabbaṁ.

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 dispute.

them + andTesañca for youvo, monksbhikkhave, harmonioussamaggānaṁ rejoicingsammodamānānaṁ not·disputingavivadamānānaṁ trainingsikkhataṁ there may besiyaṁsu twodve monksbhikkhū higher·teachingabhidhamme of differing viewsnānāvādā.

As you do so, it may happen that two mendicants disagree about the teaching.

thereTatra ifce youtumhākaṁ you might thinkevamassa:
of these‘imesaṁ indeedkho venerablesāyasmantānaṁ on the meaningatthato andceva differencenānaṁ on the phrasingbyañjanato andca differencenānan’ti, theretattha whicheveryaṁ mendicantbhikkhuṁ more amenablesuvacataraṁ you might thinkmaññeyyātha heso to·approachupasaṅkamitvā you should sayevamassa to be saidvacanīyo:
venerables‘āyasmantānaṁ indeedkho on the meaningatthato andceva differencenānaṁ, on the phrasingbyañjanato andca differencenānaṁ.
but thisTadamināpetaṁ venerablesāyasmanto you should knowjānātha—
howyathā on the meaningatthato andceva differencenānaṁ, on the phrasingbyañjanato andca differencenānaṁ.
venerablesMāyasmanto disputevivādaṁ you should enterāpajjitthā’ti.
then of the otherAthāparesaṁ one-side·sidingekatopakkhikānaṁ mendicantsbhikkhūnaṁ whicheveryaṁ mendicantbhikkhuṁ more amenablesuvacataraṁ you might thinkmaññeyyātha heso to·approachupasaṅkamitvā you should sayevamassa to be saidvacanīyo:
venerables‘āyasmantānaṁ indeedkho on the meaningatthato andceva differencenānaṁ, on the phrasingbyañjanato andca differencenānaṁ.
but thisTadamināpetaṁ venerablesāyasmanto you should knowjānātha—
howyathā on the meaningatthato andceva differencenānaṁ, on the phrasingbyañjanato andca differencenānaṁ.
venerablesMāyasmanto disputevivādaṁ you should enterāpajjitthā’ti.
thusIti badly·graspedduggahitaṁ badly·graspedduggahitato should be remembereddhāretabbaṁ, well·graspedsuggahitaṁ well·graspedsuggahitato should be remembereddhāretabbaṁ.
badly·graspedDuggahitaṁ badly·graspedduggahitato having remembereddhāretvā well·graspedsuggahitaṁ well·graspedsuggahitato having remembereddhāretvā whichyo teachingdhammo whichyo trainingvinayo thatso should be spokenbhāsitabbo.

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

thereTatra ifce of youtumhākaṁ thus·beevamassa:
of these‘imesaṁ indeedkho of venerablesāyasmantānaṁ in meaningatthato forhi indeedkho differencenānaṁ, in phrasingbyañjanato it agreessametī’ti, thentattha whicheveryaṁ monkbhikkhuṁ more amenablesuvacataraṁ you might thinkmaññeyyātha heso near·goupasaṅkamitvā thus·beevamassa to be saidvacanīyo:
of venerables‘āyasmantānaṁ indeedkho in meaningatthato forhi differencenānaṁ, in phrasingbyañjanato it agreessameti.
this·by this·thisTadamināpetaṁ venerablesāyasmanto you should knowjānātha—
asyathā in meaningatthato forhi indeedkho differencenānaṁ, in phrasingbyañjanato it agreessameti.
may the venerables notMāyasmanto disputevivādaṁ get intoāpajjitthā’ti.
then + of othersAthāparesaṁ siding with one partyekatopakkhikānaṁ of monksbhikkhūnaṁ whicheveryaṁ monkbhikkhuṁ more amenablesuvacataraṁ you might thinkmaññeyyātha heso near·goupasaṅkamitvā thus·beevamassa to be saidvacanīyo:
of venerables‘āyasmantānaṁ indeedkho in meaningatthato forhi indeedkho differencenānaṁ, in phrasingbyañjanato it agreessameti.
this·by this·thisTadamināpetaṁ venerablesāyasmanto you should knowjānātha—
asyathā in meaningatthato forhi indeedkho differencenānaṁ, in phrasingbyañjanato it agreessameti.
may the venerables notMāyasmanto disputevivādaṁ get intoāpajjitthā’ti.
thusIti badly·graspduggahitaṁ badly·graspduggahitato to be remembereddhāretabbaṁ, well·graspsuggahitaṁ well·graspsuggahitato to be remembereddhāretabbaṁ.
what has been incorrectly memorizedDuggahitaṁ badly·graspduggahitato having remembereddhāretvā well·graspsuggahitaṁ well·graspsuggahitato having remembereddhāretvā whateveryo teachingdhammo whateveryo trainingvinayo thatso to be spokenbhāsitabbo.

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

thereTatra ifce of you alltumhākaṁ this might beevamassa:
of these‘imesaṁ indeedkho of the venerablesāyasmantānaṁ by meaningatthato forhi indeedkho agreessameti, by phrasingbyañjanato disagreementnānan’ti, theretattha whicheveryaṁ mendicantbhikkhuṁ most amenablesuvacataraṁ you all might thinkmaññeyyātha heso having approachedupasaṅkamitvā this might beevamassa to be saidvacanīyo:
of the venerables‘āyasmantānaṁ indeedkho by meaningatthato forhi agreessameti, by phrasingbyañjanato disagreementnānaṁ.
that + by this + also thisTadamināpetaṁ venerablesāyasmanto you all should knowjānātha—
howyathā by meaningatthato forhi indeedkho agreessameti, by phrasingbyañjanato disagreementnānaṁ.
minorAppamattakaṁ indeedkho but·thispanetaṁ that which isyadidaṁ—byañjanaṁ.
may the venerables notMāyasmanto in something minorappamattake disputevivādaṁ enterāpajjitthā’ti.
then·of the otherAthāparesaṁ of those siding with one partyekatopakkhikānaṁ of the mendicantsbhikkhūnaṁ whicheveryaṁ mendicantbhikkhuṁ most amenablesuvacataraṁ you all might thinkmaññeyyātha heso having approachedupasaṅkamitvā this might beevamassa to be saidvacanīyo:
of the venerables‘āyasmantānaṁ indeedkho by meaningatthato forhi agreessameti, by phrasingbyañjanato disagreementnānaṁ.
that + by this + also thisTadamināpetaṁ venerablesāyasmanto you all should knowjānātha—
howyathā by meaningatthato forhi indeedkho agreessameti, by phrasingbyañjanato disagreementnānaṁ.
minorAppamattakaṁ indeedkho but·thispanetaṁ that which isyadidaṁ—byañjanaṁ.
may the venerables notMāyasmanto in something minorappamattake disputevivādaṁ enterāpajjitthā’ti.
thusIti well·graspedsuggahitaṁ well·graspedsuggahitato is to be remembereddhāretabbaṁ, badly·graspedduggahitaṁ badly·graspedduggahitato is to be remembereddhāretabbaṁ.

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

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