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Majjhima Nikāya 103 Middle Discourses 103
Kintisutta Is This What You Think Of Me?
Evaṁ me sutaṁ—So I have heard.
ekaṁ samayaṁ bhagavā pisinārāyaṁ viharati baliharaṇe vanasaṇḍe. At one time the Buddha was staying near Kusinārā in the Forest of Offerings.
Tatra kho bhagavā bhikkhū āmantesi: There the Buddha addressed the mendicants,
“bhikkhavo”ti. “Mendicants!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. “Venerable sir,” they replied.
Bhagavā etadavoca: The Buddha said this:
“kinti vo, bhikkhave, mayi hoti: “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? ‘The ascetic Gotama teaches the Dhamma for the sake of robes, almsfood, lodgings, or rebirth in this or that state.’” Bhavābhava does not mean “existence and non-existence” but is a distributive compound, “this or that state of existence”. Indian religious texts are full of discussions about different heavens and hells. The Buddha’s goal is liberation, not rebirth in heaven.
“Na kho no, bhante, bhagavati evaṁ hoti: “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: “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? what then do you think of me?”
“Evaṁ kho no, bhante, bhagavati hoti: “We think of you this way:
‘anukampako bhagavā hitesī; ‘The Buddha is sympathetic and wants what’s best for us.
anukampaṁ upādāya dhammaṁ desetī’”ti. He teaches out of sympathy.’”
“Evañca kira vo, bhikkhave, mayi hoti: “So it seems you think
‘anukampako bhagavā hitesī;
anukampaṁ upādāya dhammaṁ desetī’ti. that I teach out of sympathy.
Tasmātiha, bhikkhave, ye vo mayā dhammā abhiññā desitā, seyyathidaṁ—In 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. 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. These are the sets of practices later called the 37 bodhiyapakkhiyā dhammā, the “wings to awakening”. Here they are presented as an essential summary of the Buddha’s teachings. They form the backbone of the final book of the Saṁyuttanikāya, the Maggavagga (or Mahāvagga). It is likely that the Buddha was referring to the earliest recension of this text. They are found as a summary of the Buddha’s teachings at DN 16:3.50.5, DN 29:17.3, MN 104:5.3, and AN 8.19:17.2 = Ud 5.5:25.2.
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: Now, you might think,
‘imesaṁ kho āyasmantānaṁ atthato ceva nānaṁ byañjanato ca nānan’ti, tattha yaṁ bhikkhuṁ suvacataraṁ maññeyyātha so upasaṅkamitvā evamassa vacanīyo: ‘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: “Meaning” is attha, the “purpose”, “goal”, or “benefit” of the teaching. “Phrasing” is byañjana (also spelled vyañjana), the “letter”, “syllable”, or “expression”, with the root sense of “differentiating”. Such passages show that concern for both aspects were present from the earliest times. | “Most amenable” is suvacatara, literally, “more easy to speak to”.
‘āyasmantānaṁ kho atthato ceva nānaṁ, byañjanato ca nānaṁ. ‘The venerables disagree on the meaning and the phrasing.
Tadamināpetaṁ āyasmanto jānātha—But the venerables should know that this is how
yathā atthato ceva nānaṁ, byañjanato ca nānaṁ. such disagreement on the meaning and the phrasing comes to be.
Māyasmanto vivādaṁ āpajjitthā’ti. Please don’t get into a dispute about this.’
Athāparesaṁ ekatopakkhikānaṁ bhikkhūnaṁ yaṁ bhikkhuṁ suvacataraṁ maññeyyātha so upasaṅkamitvā evamassa vacanīyo: Then you 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. ‘The venerables disagree on the meaning and the phrasing.
Tadamināpetaṁ āyasmanto jānātha—But the venerables should know that this is how
yathā atthato ceva nānaṁ, byañjanato ca nānaṁ. such disagreement on the meaning and the phrasing comes to be.
Māyasmanto vivādaṁ āpajjitthā’ti. Please don’t get into a dispute about this.’
Iti duggahitaṁ duggahitato dhāretabbaṁ, suggahitaṁ suggahitato dhāretabbaṁ. So you should remember what has been incorrectly memorized as incorrectly memorized and what has been correctly memorized as correctly memorized. When the source of the problem has been identified, it should be remembered so that it does not recur.
Duggahitaṁ duggahitato dhāretvā suggahitaṁ suggahitato dhāretvā yo dhammo yo vinayo so bhāsitabbo. Remembering this, you should speak on the teaching and the training.
Tatra ce tumhākaṁ evamassa: Now, you might think,
‘imesaṁ kho āyasmantānaṁ atthato hi kho nānaṁ, byañjanato sametī’ti, tattha yaṁ bhikkhuṁ suvacataraṁ maññeyyātha so upasaṅkamitvā evamassa vacanīyo: ‘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: At AN 6.61:10.5 we see a group of monks discussing a verse of the Dhamma, with different interpretations, and the Buddha praises them as having all spoken well. Thus it is not that any different interpretation is wrong, but that some different interpretations conflict with the fundamental purpose of the teaching, the attha.
‘āyasmantānaṁ kho atthato hi nānaṁ, byañjanato sameti. ‘The venerables disagree on the meaning but agree on the phrasing.
Tadamināpetaṁ āyasmanto jānātha—But the venerables should know that this is how
yathā atthato hi kho nānaṁ, byañjanato sameti. such disagreement on the meaning and agreement on the phrasing comes to be.
Māyasmanto vivādaṁ āpajjitthā’ti. Please don’t get into a dispute about this.’
Athāparesaṁ ekatopakkhikānaṁ bhikkhūnaṁ yaṁ bhikkhuṁ suvacataraṁ maññeyyātha so upasaṅkamitvā evamassa vacanīyo: Then you 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. ‘The venerables disagree on the meaning but agree on the phrasing.
Tadamināpetaṁ āyasmanto jānātha—But the venerables should know that this is how
yathā atthato hi kho nānaṁ, byañjanato sameti. such disagreement on the meaning and agreement on the phrasing comes to be.
Māyasmanto vivādaṁ āpajjitthā’ti. Please don’t get into a dispute about this.’
Iti duggahitaṁ duggahitato dhāretabbaṁ, suggahitaṁ suggahitato dhāretabbaṁ. So 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. Remembering this, you should speak on the teaching and the training.
Tatra ce tumhākaṁ evamassa: Now, you might think,
‘imesaṁ kho āyasmantānaṁ atthato hi kho sameti, byañjanato nānan’ti, tattha yaṁ bhikkhuṁ suvacataraṁ maññeyyātha so upasaṅkamitvā evamassa vacanīyo: ‘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. ‘The venerables agree on the meaning but disagree on the phrasing.
Tadamināpetaṁ āyasmanto jānātha—But the venerables should know that this is how
yathā atthato hi kho sameti, byañjanato nānaṁ. such agreement on the meaning and disagreement on the phrasing comes to be.
Appamattakaṁ kho panetaṁ yadidaṁ—byañjanaṁ. But the phrasing is a minor matter. One of the reasons why the phrasing is considered less important is that the Buddhist texts are constructed with a massive amount of redundancy. In any question of significance, a variation in a phrase or a word in one place is almost always clarified with reference to another passage.
Māyasmanto appamattake vivādaṁ āpajjitthā’ti. Please don’t get into a dispute about something so minor.’
Athāparesaṁ ekatopakkhikānaṁ bhikkhūnaṁ yaṁ bhikkhuṁ suvacataraṁ maññeyyātha so upasaṅkamitvā evamassa vacanīyo: Then you 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. ‘The venerables agree on the meaning but disagree on the phrasing.
Tadamināpetaṁ āyasmanto jānātha—But the venerables should know that this is how
yathā atthato hi kho sameti, byañjanato nānaṁ. such agreement on the meaning and disagreement on the phrasing comes to be.
Appamattakaṁ kho panetaṁ yadidaṁ—byañjanaṁ. But the phrasing is a minor matter.
Māyasmanto appamattake vivādaṁ āpajjitthā’ti. Please don’t get into a dispute about something so minor.’
Iti suggahitaṁ suggahitato dhāretabbaṁ, duggahitaṁ duggahitato dhāretabbaṁ. So 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. Remembering this, you should speak on the teaching and the training.
Tatra ce tumhākaṁ evamassa: Now, you might think,
‘imesaṁ kho āyasmantānaṁ atthato ceva sameti byañjanato ca sametī’ti, tattha yaṁ bhikkhuṁ suvacataraṁ maññeyyātha so upasaṅkamitvā evamassa vacanīyo: ‘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. ‘The venerables agree on both the meaning and the phrasing.
Tadamināpetaṁ āyasmanto jānātha—But the venerables should know that this is how
yathā atthato ceva sameti byañjanato ca sameti. they come to agree on the meaning and the phrasing.
Māyasmanto vivādaṁ āpajjitthā’ti. Please don’t get into a dispute about this.’
Athāparesaṁ ekatopakkhikānaṁ bhikkhūnaṁ yaṁ bhikkhuṁ suvacataraṁ maññeyyātha so upasaṅkamitvā evamassa vacanīyo: Then you 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. ‘The venerables agree on both the meaning and the phrasing.
Tadamināpetaṁ āyasmanto jānātha—But the venerables should know that this is how
yathā atthato ceva sameti byañjanato ca sameti. they come to agree on the meaning and the phrasing.
Māyasmanto vivādaṁ āpajjitthā’ti. Please don’t get into a dispute about this.’
Iti suggahitaṁ suggahitato dhāretabbaṁ. So you should remember what has been correctly memorized as correctly memorized.
Suggahitaṁ suggahitato dhāretvā yo dhammo yo vinayo so bhāsitabbo. 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. Namely, a transgression against the Monastic Code, the Vinaya. Such offenses are a collective ethical standard that require other monastics to resolve, at least by hearing a confession.
tatra, bhikkhave, na codanāya taritabbaṁ. Puggalo upaparikkhitabbo: In such a case, you should not be in a hurry to accuse them. The individual should be examined like this: Vinaya is not meant to be applied legalistically or cruelly, but to uplift and reform. | Punctuation in Mahāsaṅgīti is incorrect. The following iti belongs on this line, as shown in the repetition below.
‘iti mayhañca avihesā bhavissati parassa ca puggalassa anupaghāto, paro hi puggalo akkodhano anupanāhī adaḷhadiṭṭhī suppaṭinissaggī, sakkomi cāhaṁ etaṁ puggalaṁ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetun’ti. ‘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. If that’s what you think, then it’s appropriate to speak to them. If the problem can be resolved without resorting to legal proceedings, it should.
Sace pana, bhikkhave, evamassa: But 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. ‘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. But for the other individual to get hurt is a minor matter.
Atha kho etadeva bahutaraṁ—It’s more important
svāhaṁ sakkomi etaṁ puggalaṁ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetun’ti. that I can draw them away from the unskillful and establish them in the skillful.’
Sace, bhikkhave, evamassa, kallaṁ vacanāya. If that’s what you think, then it’s appropriate to speak to them.
Sace pana, bhikkhave, evamassa: But 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. ‘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. But for me to be troubled is a minor matter.
Atha kho etadeva bahutaraṁ—It’s more important
svāhaṁ sakkomi etaṁ puggalaṁ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetun’ti. that I can draw them away from the unskillful and establish them in the skillful.’
Sace, bhikkhave, evamassa, kallaṁ vacanāya. If that’s what you think, then it’s appropriate to speak to them.
Sace pana, bhikkhave, evamassa: But 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. ‘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. But for me to be troubled and the other individual to get hurt is a minor matter.
Atha kho etadeva bahutaraṁ—It’s more important
svāhaṁ sakkomi etaṁ puggalaṁ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetun’ti. that I can draw them away from the unskillful and establish them in the skillful.’
Sace, bhikkhave, evamassa, kallaṁ vacanāya. If that’s what you think, then it’s appropriate to speak to them.
Sace pana, bhikkhave, evamassa: But 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. ‘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. Don’t underestimate the value of equanimity regarding such an individual. Wisdom knows that sometimes there is nothing to be done. That doesn’t mean one gives up, but rather, that sometimes patience is the best way. Note that this is the last option, however, and gentle intervention is always preferred.
Tesañca vo, bhikkhave, samaggānaṁ sammodamānānaṁ avivadamānānaṁ sikkhataṁ aññamaññassa vacīsaṁhāro uppajjeyya diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi. 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. Readings include vacīsaṁsāro, vacīsaṁhāro, and vacīsaṅkhāro. Vacīsaṁsāro is found, without recorded variants, in the parallel passage at AN 2.63:1.1. The commentary here glosses with vacanasañcāro, while the subcommentary to AN 2.63 has pavattamānā, both of which support the dominant reading vacīsaṁsāro. Their explanations differ, however as the commentary here explains as spreading rumors from one place to another, while at AN 2.63 it is said to be ongoing arguing. Since the normal meaning of saṁsāra is “endless ongoing”, and since, in both MN and AN, this follows a passage where disputes were supposed to have been settled, perhaps the sense is “continuing to bring up matters that have been settled”.
Tattha ekatopakkhikānaṁ bhikkhūnaṁ yaṁ bhikkhuṁ suvacataraṁ maññeyyātha so upasaṅkamitvā evamassa vacanīyo: In 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. ‘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: Answering 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. ‘Yes, reverend, he would.’
Etaṁ panāvuso, dhammaṁ appahāya nibbānaṁ sacchikareyyā’ti. ‘But without giving that up, reverend, can one realize extinguishment?’
Sammā byākaramāno, bhikkhave, bhikkhu evaṁ byākareyya: Answering rightly, the mendicant should say:
‘etaṁ, āvuso, dhammaṁ appahāya na nibbānaṁ sacchikareyyā’ti. ‘No, reverend, one cannot.’
Athāparesaṁ ekatopakkhikānaṁ bhikkhūnaṁ yaṁ bhikkhuṁ suvacataraṁ maññeyyātha, so upasaṅkamitvā evamassa vacanīyo: Then you 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. ‘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: Answering 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. ‘Yes, reverend, he would.’
Etaṁ panāvuso, dhammaṁ appahāya nibbānaṁ sacchikareyyā’ti. ‘But without giving that up, reverend, can one realize extinguishment?’
Sammā byākaramāno, bhikkhave, bhikkhu evaṁ byākareyya: Answering rightly, the mendicant should say:
‘etaṁ kho, āvuso, dhammaṁ appahāya na nibbānaṁ sacchikareyyā’ti. ‘No, reverend, one cannot.’
Tañce, bhikkhave, bhikkhuṁ pare evaṁ puccheyyuṁ: If others should ask that mendicant:
‘āyasmatā no ete bhikkhū akusalā vuṭṭhāpetvā kusale patiṭṭhāpitā’ti? ‘Were you the venerable who drew those mendicants away from the unskillful and established them in the skillful?’
Sammā byākaramāno, bhikkhave, bhikkhu evaṁ byākareyya: Answering rightly, the mendicant should say:
‘idhāhaṁ, āvuso, yena bhagavā tenupasaṅkamiṁ, tassa me bhagavā dhammaṁ desesi, tāhaṁ dhammaṁ sutvā tesaṁ bhikkhūnaṁ abhāsiṁ. ‘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. When 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. 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.”
Idamavoca bhagavā. That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Satisfied, the mendicants approved what the Buddha said.
Kintisuttaṁ niṭṭhitaṁ tatiyaṁ.