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Majjhima Nikāya 103

Kintisutta

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

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Suggahitaṁ suggahitato dhāretvā duggahitaṁ duggahitato dhāretvā yo dhammo yo vinayo so bhāsitabbo.

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

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 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.

Tesañca vo, bhikkhave, samaggānaṁ sammodamānānaṁ avivadamānānaṁ sikkhataṁ siyā aññatarassa bhikkhuno āpatti siyā vītikkamo,

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

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.

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.

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 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.

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 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.

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 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.

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 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.

Tesañca vo, bhikkhave, samaggānaṁ sammodamānānaṁ avivadamānānaṁ sikkhataṁ aññamaññassa vacīsaṁhāro uppajjeyya diṭṭhipaḷāso 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 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, āvuso, dhammaṁ appahāya na nibbānaṁ sacchikareyyā’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.’

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 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.’

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.
Idamavoca bhagavā.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Kintisuttaṁ niṭṭhitaṁ tatiyaṁ.

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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