Kintisutta

Majjhima Nikāya 103

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

Parallels & more translations on SuttaCentral

Glosses: Fluent · Literal · Off
Translation: Hide · Show

Tap any word for its dictionary entry.

Evaṁ me sutaṁ—
ekaṁ samayaṁ bhagavā pisinārāyaṁ viharati baliharaṇe vanasaṇḍe.
Tatra kho bhagavā bhikkhū āmantesi:
“bhikkhavo”ti.
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
Bhagavā 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:

“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.

anukampaṁ upādāya dhammaṁ desetī’”ti.
“Evañca kira vo, bhikkhave, mayi hoti:
‘anukampako bhagavā hitesī;
anukampaṁ upādāya dhammaṁ desetī’ti.

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

Tasmātiha, bhikkhave, ye vo 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 dispute.

Tesañca vo, bhikkhave, samaggānaṁ sammodamānānaṁ avivadamānānaṁ sikkhataṁ siyaṁsu dve bhikkhū abhidhamme nānāvādā.

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

Tatra ce tumhākaṁ evamassa:
‘imesaṁ kho āyasmantānaṁ atthato ceva nānaṁ byañjanato ca nānan’ti, tattha 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.
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 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.

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 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.

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.

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.

Lite mode — plain HTML for e-readers and old browsers. Full version