To Prince Abhaya on Right Speech: Translated from the Pali by Thanissaro Bhikkhu
I
have heard that on one occasion the Blessed One was staying near Rajagaha in
the Bamboo Grove, the Squirrels' Sanctuary.
Then
Prince Abhaya went to Nigantha Nataputta and on arrival, having bowed down to
him, sat to one side. As he was sitting there, Nigantha Nataputta said to him, "Come, now, prince. Refute the words of
the contemplative Gotama, and this admirable report about you will spread afar:
'The words of the contemplative Gotama — so mighty, so powerful — were refuted
by Prince Abhaya!'"
"But
how, venerable sir, will I refute the words of the contemplative Gotama — so
mighty, so powerful?"
"Come
now, prince. Go to the contemplative Gotama and on arrival say this: 'Lord,
would the Tathagata say words that are unendearing & disagreeable to
others?' If the contemplative Gotama, thus asked, answers, 'The Tathagata would
say words that are unendearing & disagreeable to others,' then you should
say, 'Then how is there any difference between you, lord, and run-of-the-mill
people? For even run-of-the-mill people say words that are unendearing &
disagreeable to others.' But if the contemplative Gotama, thus asked, answers,
'The Tathagata would not say words that are unendearing & disagreeable to
others,' then you should say, 'Then how, lord, did you say of Devadatta that
"Devadatta is headed for destitution, Devadatta is headed for hell,
Devadatta will boil for an eon, Devadatta is incurable"? For Devadatta was
upset & disgruntled at those words of yours.' When the contemplative Gotama
is asked this two-pronged question by you, he won't be able to swallow it down
or spit it up. Just as if a two-horned chestnut were stuck in a man's throat:
he would not be able to swallow it down or spit it up. In the same way, when
the contemplative Gotama is asked this two-pronged question by you, he won't be
able to swallow it down or spit it up."
Responding,
"As you say, venerable sir," Prince Abhaya got up from his seat,
bowed down to Nigantha Nataputta, circumambulated him, and then went to the
Blessed One. On arrival, he bowed down to the Blessed One and sat to one side.
As he was sitting there, he glanced up at the sun and thought, "Today is
not the time to refute the Blessed One's words. Tomorrow in my own home I will
overturn the Blessed One's words." So he said to the Blessed One,
"May the Blessed One, together with three others, acquiesce to my offer of
tomorrow's meal.”
The
Blessed One acquiesced with silence.
Then
Prince Abhaya, understanding the Blessed One's acquiescence, got up from his
seat, bowed down to the Blessed One, circumambulated him, and left.
Then,
after the night had passed, the Blessed One early in the morning put on his
robes and, carrying his bowl and outer robe, went to Prince Abhaya's home. On
arrival, he sat down on a seat made ready. Prince Abhaya, with his own hand,
served & satisfied the Blessed One with fine staple & non-staple foods.
Then, when the Blessed One had eaten and had removed his hand from his bowl,
Prince Abhaya took a lower seat and sat to one side. As he was sitting there he
said to the Blessed One, "Lord, would the Tathagata say words that are
unendearing & disagreeable to others?"
"Prince,
there is no categorical yes-or-no answer to that."
"Then
right here, lord, the Niganthas are destroyed."
"But
prince, why do you say, 'Then right here, lord, the Niganthas are
destroyed'?"
"Just
yesterday, lord, I went to Nigantha Nataputta and... he said to me...'Come now,
prince. Go to the contemplative Gotama and on arrival say this: "Lord,
would the Tathagata say words that are unendearing & disagreeable to
others?"... Just as if a two-horned chestnut were stuck in a man's throat:
he would not be able to swallow it down or spit it up. In the same way, when
the contemplative Gotama is asked this two-pronged question by you, he won't be
able to swallow it down or spit it up.'"
Now
at that time a baby boy was lying face-up on the prince's lap. So the Blessed
One said to the prince, "What do you think, prince: If this young boy,
through your own negligence or that of the nurse, were to take a stick or a
piece of gravel into its mouth, what would you do?"
"I
would take it out, lord. If I couldn't get it out right away, then holding its
head in my left hand and crooking a finger of my right, I would take it out,
even if it meant drawing blood. Why is that? Because I have sympathy for the
young boy."
"In
the same way, prince:
[1]
In the case of words that the Tathagata knows to be unfactual, untrue,
unbeneficial (or: not connected with the goal), unendearing & disagreeable
to others, he does not say them.
[2]
In the case of words that the Tathagata knows to be factual, true, unbeneficial,
unendearing & disagreeable to others, he does not say them.
[3]
In the case of words that the Tathagata knows to be factual, true, beneficial,
but unendearing & disagreeable to others, he has a sense of the proper time
for saying them.
[4]
In the case of words that the Tathagata knows to be unfactual, untrue,
unbeneficial, but endearing & agreeable to others, he does not say them.
[5]
In the case of words that the Tathagata knows to be factual, true,
unbeneficial, but endearing & agreeable to others, he does not say them.
[6]
In the case of words that the Tathagata knows to be factual, true, beneficial,
and endearing & agreeable to others, he has a sense of the proper time for
saying them. Why is that? Because the Tathagata has sympathy for living beings."
"Lord,
when wise nobles or priests, householders or contemplatives, having formulated
questions, come to the Tathagata and ask him, does this line of reasoning
appear to his awareness beforehand — 'If those who approach me ask this, I —
thus asked — will answer in this way' — or does the Tathagata come up with the
answer on the spot?"
"In
that case, prince, I will ask you a counter-question. Answer as you see fit.
What do you think: are you skilled in the parts of a chariot?"
"Yes,
lord. I am skilled in the parts of a chariot."
"And
what do you think: When people come & ask you, 'What is the name of this
part of the chariot?' does this line of reasoning appear to your awareness
beforehand — 'If those who approach me ask this, I — thus asked — will answer
in this way' — or do you come up with the answer on the spot?"
"Lord,
I am renowned for being skilled in the parts of a chariot. All the parts of a
chariot are well known to me. I come up with the answer on the spot."
"In
the same way, prince, when wise nobles or priests, householders or
contemplatives, having formulated questions, come to the Tathagata and ask him,
he comes up with the answer on the spot. Why is that? Because the property of
the Dharma is thoroughly penetrated by the Tathagata. From his thorough
penetration of the property of the Dharma, he comes up with the answer on the
spot."
When
this was said, Prince Abhaya said to the Blessed One: "Magnificent, lord!
Magnificent! Just as if he were to place upright what was overturned, to reveal
what was hidden, to show the way to one who was lost, or to carry a lamp into
the dark so that those with eyes could see forms, in the same way has the
Blessed One — through many lines of reasoning — made the Dharma clear. I go to
the Blessed One for refuge, to the Dharma, and to the Sangha of monks. May the
Blessed One remember me as a lay follower who has gone to him for refuge, from
this day forward, for life."