Reference Translation by Bhikkhu Sujato (CC0).
Evaṁ me sutaṁ—
¶ 1So I have heard.
ekaṁ samayaṁ bhagavā pisinārāyaṁ viharati baliharaṇe vanasaṇḍe.
¶ 2At one time the Buddha was staying near Kusinārā, in the Forest of Offerings.
Tatra kho bhagavā bhikkhū āmantesi:
¶ 3There the Buddha addressed the mendicants,
“bhikkhavo”ti.
¶ 4“Mendicants!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
¶ 5“Venerable sir,” they replied.
Bhagavā etadavoca:
¶ 6The Buddha said this:
“kinti vo, bhikkhave, mayi hoti:
¶ 7“Mendicants, is this what you think of me?
‘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?
¶ 8‘The ascetic Gotama teaches the Dhamma for the sake of robes, almsfood, lodgings, or rebirth in this or that state.’”
“Na kho no, bhante, bhagavati evaṁ hoti:
¶ 9“No sir, we don’t think of you that way.”
‘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:
¶ 11“If you don’t think of me that way,
‘cīvarahetu vā samaṇo gotamo dhammaṁ deseti …pe…
itibhavābhavahetu vā samaṇo gotamo dhammaṁ desetī’ti;
atha kinti carahi vo, bhikkhave, mayi hotī”ti?
¶ 14what then do you think of me?”
“Evaṁ kho no, bhante, bhagavati hoti:
¶ 15“We think of you this way:
‘anukampako bhagavā hitesī;
¶ 16‘The Buddha is sympathetic and wants what’s best for us.
anukampaṁ upādāya dhammaṁ desetī’”ti.
¶ 17He teaches out of sympathy.’”
“Evañca kira vo, bhikkhave, mayi hoti:
¶ 18“So it seems you think
‘anukampako bhagavā hitesī;
anukampaṁ upādāya dhammaṁ desetī’ti.
¶ 20that I teach out of sympathy.
Tasmātiha, bhikkhave, ye vo mayā dhammā abhiññā desitā, seyyathidaṁ—
¶ 21In that case, each and every one of you should train in the things I have taught from my direct knowledge, that is:
cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, tattha sabbeheva samaggehi sammodamānehi avivadamānehi sikkhitabbaṁ.
¶ 22the 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.
¶ 23As you do so, it may happen that two mendicants disagree about the teaching.
Tatra ce tumhākaṁ evamassa:
¶ 24Now, you might think,
‘imesaṁ kho āyasmantānaṁ atthato ceva nānaṁ byañjanato ca nānan’ti, tattha yaṁ bhikkhuṁ suvacataraṁ maññeyyātha so upasaṅkamitvā evamassa vacanīyo:
¶ 25‘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:
‘āyasmantānaṁ kho atthato ceva nānaṁ, byañjanato ca nānaṁ.
¶ 26‘The venerables disagree on the meaning and the phrasing.
Tadamināpetaṁ āyasmanto jānātha—
¶ 27But the venerables should know that this is how
yathā atthato ceva nānaṁ, byañjanato ca nānaṁ.
¶ 28such disagreement on the meaning and the phrasing comes to be.
Māyasmanto vivādaṁ āpajjitthā’ti.
¶ 29Please don’t get into a dispute about this.’
Athāparesaṁ ekatopakkhikānaṁ bhikkhūnaṁ yaṁ bhikkhuṁ suvacataraṁ maññeyyātha so upasaṅkamitvā evamassa vacanīyo:
¶ 30Then they should approach whichever mendicant they think is most amenable among those who side with the other party and say to them:
‘āyasmantānaṁ kho atthato ceva nānaṁ, byañjanato ca nānaṁ.
¶ 31‘The venerables disagree on the meaning and the phrasing.
Tadamināpetaṁ āyasmanto jānātha—
¶ 32But the venerables should know that this is how
yathā atthato ceva nānaṁ, byañjanato ca nānaṁ.
¶ 33such disagreement on the meaning and the phrasing comes to be.
Māyasmanto vivādaṁ āpajjitthā’ti.
¶ 34Please don’t get into a dispute about this.’
Iti duggahitaṁ duggahitato dhāretabbaṁ, suggahitaṁ suggahitato dhāretabbaṁ.
¶ 35So you should remember what has been incorrectly memorized as incorrectly memorized and what has been correctly memorized as correctly memorized.
Duggahitaṁ duggahitato dhāretvā suggahitaṁ suggahitato dhāretvā yo dhammo yo vinayo so bhāsitabbo.
¶ 36Remembering this, you should speak on the teaching and the training.
Tatra ce tumhākaṁ evamassa:
¶ 37Now, you might think,
‘imesaṁ kho āyasmantānaṁ atthato hi kho nānaṁ, byañjanato sametī’ti, tattha yaṁ bhikkhuṁ suvacataraṁ maññeyyātha so upasaṅkamitvā evamassa vacanīyo:
¶ 38‘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:
‘āyasmantānaṁ kho atthato hi nānaṁ, byañjanato sameti.
¶ 39‘The venerables disagree on the meaning but agree on the phrasing.
Tadamināpetaṁ āyasmanto jānātha—
¶ 40But the venerables should know that this is how
yathā atthato hi kho nānaṁ, byañjanato sameti.
¶ 41such disagreement on the meaning and agreement on the phrasing comes to be.
Māyasmanto vivādaṁ āpajjitthā’ti.
¶ 42Please don’t get into a dispute about this.’
Athāparesaṁ ekatopakkhikānaṁ bhikkhūnaṁ yaṁ bhikkhuṁ suvacataraṁ maññeyyātha so upasaṅkamitvā evamassa vacanīyo:
¶ 43Then they should approach whichever mendicant they think is most amenable among those who side with the other party and say to them:
‘āyasmantānaṁ kho atthato hi kho nānaṁ, byañjanato sameti.
¶ 44‘The venerables disagree on the meaning but agree on the phrasing.
Tadamināpetaṁ āyasmanto jānātha—
¶ 45But the venerables should know that this is how
yathā atthato hi kho nānaṁ, byañjanato sameti.
¶ 46such disagreement on the meaning and agreement on the phrasing comes to be.
Māyasmanto vivādaṁ āpajjitthā’ti.
¶ 47Please don’t get into a dispute about this.’
Iti duggahitaṁ duggahitato dhāretabbaṁ, suggahitaṁ suggahitato dhāretabbaṁ.
¶ 48So you should remember what has been incorrectly memorized as incorrectly memorized and what has been correctly memorized as correctly memorized.
Duggahitaṁ duggahitato dhāretvā suggahitaṁ suggahitato dhāretvā yo dhammo yo vinayo so bhāsitabbo.
¶ 49Remembering this, you should speak on the teaching and the training.
Tatra ce tumhākaṁ evamassa:
¶ 50Now, you might think,
‘imesaṁ kho āyasmantānaṁ atthato hi kho sameti, byañjanato nānan’ti, tattha yaṁ bhikkhuṁ suvacataraṁ maññeyyātha so upasaṅkamitvā evamassa vacanīyo:
¶ 51‘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:
‘āyasmantānaṁ kho atthato hi sameti, byañjanato nānaṁ.
¶ 52‘The venerables agree on the meaning but disagree on the phrasing.
Tadamināpetaṁ āyasmanto jānātha—
¶ 53But the venerables should know that this is how
yathā atthato hi kho sameti, byañjanato nānaṁ.
¶ 54such agreement on the meaning and disagreement on the phrasing comes to be.
Appamattakaṁ kho panetaṁ yadidaṁ—byañjanaṁ.
¶ 55But the phrasing is a minor matter.
Māyasmanto appamattake vivādaṁ āpajjitthā’ti.
¶ 56Please don’t get into a dispute about something so minor.’
Athāparesaṁ ekatopakkhikānaṁ bhikkhūnaṁ yaṁ bhikkhuṁ suvacataraṁ maññeyyātha so upasaṅkamitvā evamassa vacanīyo:
¶ 57Then they should approach whichever mendicant they think is most amenable among those who side with the other party and say to them:
‘āyasmantānaṁ kho atthato hi sameti, byañjanato nānaṁ.
¶ 58‘The venerables agree on the meaning but disagree on the phrasing.
Tadamināpetaṁ āyasmanto jānātha—
¶ 59But the venerables should know that this is how
yathā atthato hi kho sameti, byañjanato nānaṁ.
¶ 60such agreement on the meaning and disagreement on the phrasing comes to be.
Appamattakaṁ kho panetaṁ yadidaṁ—byañjanaṁ.
¶ 61But the phrasing is a minor matter.
Māyasmanto appamattake vivādaṁ āpajjitthā’ti.
¶ 62Please don’t get into a dispute about something so minor.’
Iti suggahitaṁ suggahitato dhāretabbaṁ, duggahitaṁ duggahitato dhāretabbaṁ.
¶ 63So you should remember what has been correctly memorized as correctly memorized and what has been incorrectly memorized as incorrectly memorized.
Suggahitaṁ suggahitato dhāretvā duggahitaṁ duggahitato dhāretvā yo dhammo yo vinayo so bhāsitabbo.
¶ 64Remembering this, you should speak on the teaching and the training.
Tatra ce tumhākaṁ evamassa:
¶ 65Now, you might think,
‘imesaṁ kho āyasmantānaṁ atthato ceva sameti byañjanato ca sametī’ti, tattha yaṁ bhikkhuṁ suvacataraṁ maññeyyātha so upasaṅkamitvā evamassa vacanīyo:
¶ 66‘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:
‘āyasmantānaṁ kho atthato ceva sameti, byañjanato ca sameti.
¶ 67‘The venerables agree on both the meaning and the phrasing.
Tadamināpetaṁ āyasmanto jānātha—
¶ 68But the venerables should know that this is how
yathā atthato ceva sameti byañjanato ca sameti.
¶ 69they come to agree on the meaning and the phrasing.
Māyasmanto vivādaṁ āpajjitthā’ti.
¶ 70Please don’t get into a dispute about this.’
Athāparesaṁ ekatopakkhikānaṁ bhikkhūnaṁ yaṁ bhikkhuṁ suvacataraṁ maññeyyātha so upasaṅkamitvā evamassa vacanīyo:
¶ 71Then they should approach whichever mendicant they think is most amenable among those who side with the other party and say to them:
‘āyasmantānaṁ kho atthato ceva sameti byañjanato ca sameti.
¶ 72‘The venerables agree on both the meaning and the phrasing.
Tadamināpetaṁ āyasmanto jānātha—
¶ 73But the venerables should know that this is how
yathā atthato ceva sameti byañjanato ca sameti.
¶ 74they come to agree on the meaning and the phrasing.
Māyasmanto vivādaṁ āpajjitthā’ti.
¶ 75Please don’t get into a dispute about this.’
Iti suggahitaṁ suggahitato dhāretabbaṁ.
¶ 76So you should remember what has been correctly memorized as correctly memorized.
Suggahitaṁ suggahitato dhāretvā yo dhammo yo vinayo so bhāsitabbo.
¶ 77Remembering this, you should speak on the teaching and the training.
Tesañca vo, bhikkhave, samaggānaṁ sammodamānānaṁ avivadamānānaṁ sikkhataṁ siyā aññatarassa bhikkhuno āpatti siyā vītikkamo,
¶ 78As 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:
¶ 79In such a case, you should not be in a hurry to accuse them. The individual should be examined like this:
‘iti mayhañca avihesā bhavissati parassa ca puggalassa anupaghāto, paro hi puggalo akkodhano anupanāhī adaḷhadiṭṭhī suppaṭinissaggī, sakkomi cāhaṁ etaṁ puggalaṁ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetun’ti.
¶ 80‘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.’
Sace, bhikkhave, evamassa, kallaṁ vacanāya.
¶ 81If that’s what you think, then it’s appropriate to speak to them.
Sace pana, bhikkhave, evamassa:
¶ 82But suppose you think this:
‘mayhaṁ kho avihesā bhavissati parassa ca puggalassa upaghāto, paro hi puggalo kodhano upanāhī adaḷhadiṭṭhī suppaṭinissaggī, sakkomi cāhaṁ etaṁ puggalaṁ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetuṁ.
¶ 83‘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.
Appamattakaṁ kho panetaṁ yadidaṁ—parassa puggalassa upaghāto.
¶ 84But for the other individual to get hurt is a minor matter.
Atha kho etadeva bahutaraṁ—
¶ 85It’s more important
svāhaṁ sakkomi etaṁ puggalaṁ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetun’ti.
¶ 86that I can draw them away from the unskillful and establish them in the skillful.’
Sace, bhikkhave, evamassa, kallaṁ vacanāya.
¶ 87If that’s what you think, then it’s appropriate to speak to them.
Sace pana, bhikkhave, evamassa:
¶ 88But suppose you think this:
‘mayhaṁ kho vihesā bhavissati parassa ca puggalassa anupaghāto. Paro hi puggalo akkodhano anupanāhī daḷhadiṭṭhī duppaṭinissaggī, sakkomi cāhaṁ etaṁ puggalaṁ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetuṁ.
¶ 89‘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.
Appamattakaṁ kho panetaṁ yadidaṁ—mayhaṁ vihesā.
¶ 90But for me to be troubled is a minor matter.
Atha kho etadeva bahutaraṁ—
¶ 91It’s more important
svāhaṁ sakkomi etaṁ puggalaṁ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetun’ti.
¶ 92that I can draw them away from the unskillful and establish them in the skillful.’
Sace, bhikkhave, evamassa, kallaṁ vacanāya.
¶ 93If that’s what you think, then it’s appropriate to speak to them.
Sace pana, bhikkhave, evamassa:
¶ 94But suppose you think this:
‘mayhañca kho vihesā bhavissati parassa ca puggalassa upaghāto. Paro hi puggalo kodhano upanāhī daḷhadiṭṭhī duppaṭinissaggī, sakkomi cāhaṁ etaṁ puggalaṁ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetuṁ.
¶ 95‘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.
Appamattakaṁ kho panetaṁ yadidaṁ—mayhañca vihesā bhavissati parassa ca puggalassa upaghāto.
¶ 96But for me to be troubled and the other individual to get hurt is a minor matter.
Atha kho etadeva bahutaraṁ—
¶ 97It’s more important
svāhaṁ sakkomi etaṁ puggalaṁ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetun’ti.
¶ 98that I can draw them away from the unskillful and establish them in the skillful.’
Sace, bhikkhave, evamassa, kallaṁ vacanāya.
¶ 99If that’s what you think, then it’s appropriate to speak to them.
Sace pana, bhikkhave, evamassa:
¶ 100But suppose you think this:
‘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.
¶ 101‘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.’
Evarūpe, bhikkhave, puggale upekkhā nātimaññitabbā.
¶ 102Don’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.
¶ 103As 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.
Tattha ekatopakkhikānaṁ bhikkhūnaṁ yaṁ bhikkhuṁ suvacataraṁ maññeyyātha so upasaṅkamitvā evamassa vacanīyo:
¶ 104In this case you should approach whichever mendicant you think is most amenable among those who side with one party and say to them:
‘yaṁ no, āvuso, amhākaṁ samaggānaṁ sammodamānānaṁ avivadamānānaṁ sikkhataṁ aññamaññassa vacīsaṁhāro uppanno diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi, taṁ jānamāno samaṇo garaheyyā’ti.
¶ 105‘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?’
Sammā byākaramāno, bhikkhave, bhikkhu evaṁ byākareyya:
¶ 106Answering rightly, the mendicant should say:
‘yaṁ no, āvuso, amhākaṁ samaggānaṁ sammodamānānaṁ avivadamānānaṁ sikkhataṁ aññamaññassa vacīsaṁhāro uppanno diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi, taṁ jānamāno samaṇo garaheyyāti.
¶ 107‘Yes, reverend, he would.’
Etaṁ panāvuso, dhammaṁ appahāya nibbānaṁ sacchikareyyā’ti.
¶ 108‘But without giving that up, reverend, can one realize extinguishment?’
Sammā byākaramāno, bhikkhave, bhikkhu evaṁ byākareyya:
¶ 109Answering rightly, the mendicant should say:
‘etaṁ, āvuso, dhammaṁ appahāya na nibbānaṁ sacchikareyyā’ti.
¶ 110‘No, reverend, one cannot.’
Athāparesaṁ ekatopakkhikānaṁ bhikkhūnaṁ yaṁ bhikkhuṁ suvacataraṁ maññeyyātha, so upasaṅkamitvā evamassa vacanīyo:
¶ 111Then they should approach whichever mendicant they think is most amenable among those who side with the other party and say to them:
‘yaṁ no, āvuso, amhākaṁ samaggānaṁ sammodamānānaṁ avivadamānānaṁ sikkhataṁ aññamaññassa vacīsaṁhāro uppanno diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi, taṁ jānamāno samaṇo garaheyyā’ti.
¶ 112‘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?’
Sammā byākaramāno, bhikkhave, bhikkhu evaṁ byākareyya:
¶ 113Answering rightly, the mendicant should say:
‘yaṁ no, āvuso, amhākaṁ samaggānaṁ sammodamānānaṁ avivadamānānaṁ sikkhataṁ aññamaññassa vacīsaṁhāro uppanno diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi taṁ jānamāno samaṇo garaheyyāti.
¶ 114‘Yes, reverend, he would.’
Etaṁ panāvuso, dhammaṁ appahāya nibbānaṁ sacchikareyyā’ti.
¶ 115‘But without giving that up, reverend, can one realize extinguishment?’
Sammā byākaramāno, bhikkhave, bhikkhu evaṁ byākareyya:
¶ 116Answering rightly, the mendicant should say:
‘etaṁ kho, āvuso, dhammaṁ appahāya na nibbānaṁ sacchikareyyā’ti.
¶ 117‘No, reverend, one cannot.’
Tañce, bhikkhave, bhikkhuṁ pare evaṁ puccheyyuṁ:
¶ 118If others should ask that mendicant:
‘āyasmatā no ete bhikkhū akusalā vuṭṭhāpetvā kusale patiṭṭhāpitā’ti?
¶ 119‘Were you the venerable who drew those mendicants away from the unskillful and established them in the skillful?’
Sammā byākaramāno, bhikkhave, bhikkhu evaṁ byākareyya:
¶ 120Answering rightly, the mendicant should say:
‘idhāhaṁ, āvuso, yena bhagavā tenupasaṅkamiṁ, tassa me bhagavā dhammaṁ desesi, tāhaṁ dhammaṁ sutvā tesaṁ bhikkhūnaṁ abhāsiṁ.
¶ 121‘Well, reverends, I approached the Buddha. He taught me the Dhamma. After hearing that teaching I explained it to those mendicants.
Taṁ te bhikkhū dhammaṁ sutvā akusalā vuṭṭhahiṁsu, kusale patiṭṭhahiṁsū’ti.
¶ 122When those mendicants heard that teaching they were drawn away from the unskillful and established in the skillful.’
Evaṁ byākaramāno kho, bhikkhave, bhikkhu na ceva attānaṁ ukkaṁseti, na paraṁ vambheti, dhammassa cānudhammaṁ byākaroti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti.
¶ 123Answering 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.”
Idamavoca bhagavā.
¶ 124That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
¶ 125Satisfied, the mendicants approved what the Buddha said.
Kintisuttaṁ niṭṭhitaṁ tatiyaṁ.