MN 103 Is This What You Think Of Me?

Reference Translation by Bhikkhu Sujato (CC0).

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.”

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“If you don’t think of me that way,

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what then do you think of me?”

“We think of you this way:

‘The Buddha is sympathetic and wants what’s best for us.

He teaches out of sympathy.’”

“So it seems you think

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that I teach out of sympathy.

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.

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

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 they 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.

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 they 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.

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 they 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.

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

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 they 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.

As you train in harmony, appreciating each other, without dispute, one of the mendicants 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 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.

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.

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.

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.

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.

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 they 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.’

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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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:

“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?

“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.

“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?

“Evaṁ kho no, bhante, bhagavati hoti:

‘anukampako bhagavā hitesī;

anukampaṁ upādāya dhammaṁ desetī’”ti.

“Evañca kira vo, bhikkhave, mayi hoti:

‘anukampako bhagavā hitesī;

anukampaṁ upādāya dhammaṁ desetī’ti.

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.

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

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.