To Prince Abhaya Abhaya Rṅja-kumṅra Sutta (MN 58) · 莲华归心开放中文佛学资料库

- suttas - - evening talks - short morning talks - lectures - guided meditations - talk collections - other themes - chants - - - - à¹à¸à¸¢ - Franā§ais - Espaā±ol - - Portuguāªs - Ð ÑÑÑÐºÐ¸Ð¹ - - - Ð£ÐºÑÐ°ÑÐ½ÑÑÐºÐ° Submit Search - Home - Suttas - MN - MN 58 To Prince Abhaya ## Browse Suttas Go to Majjhima Nikṅya index MN index Show outline show outline ## Outline - (Top) - Introduction const prefersTocHidden = window.sessionStorage.getItem('user-prefers-toc-hidden') ?? window.localStorage.getItem('user-prefers-toc-hidden') ?? false; if (prefersTocHidden) { const tocToggleButton = document.getElementById("tocToggle"); const bookToc = document.getElementById("bookToc"); bookToc.classList.remove("show"); tocToggleButton.setAttribute("aria-expanded", false); tocToggleButton.querySelectorAll("[data-show-text]").forEach(el => { el.setAttribute("data-hide-text", el.innerText); el.innerText = el.getAttribute("data-show-text"); }); } ## To Prince Abhaya Abhaya Rṅja-kumṅra SuttaÂ Â (MNÂ 58) ## Introduction In this discourse, the Buddha shows the factors that go into deciding what is and is not worth saying. The main factors are three: whether or not a statement is true, whether or not it is beneficial, and whether or not it is pleasing to others. The Buddha himself would state only those things that are true and beneficial, and would have a sense of time for when pleasing and unpleasing things should be said. Notice that the possibility that a statement might be untrue yet beneficial is not even entertained. This discourse also shows, in action, the Buddhaâs teaching on the four categories of questions and how they should be answered (see ANÂ 4:42). The prince asks him two questions, and in both cases he responds first with a counter-question, before going on to give an analytical answer to the first question and a categorical answer to the second. Each counter-question serves a double function: to give the prince a familiar reference point for understanding the answer about to come, and also to give him a chance to speak of his own intelligence and good motives. This provides him with the opportunity to save face after being stymied in his desire to best the Buddha in argument. The Commentary notes that the prince had placed his infant son on his lap as a cheap debaterâs trick: If the Buddha had put him in an uncomfortable spot in the debate, the prince would have pinched his son, causing him to cry and thus effectively bringing the debate to a halt. The Buddha, however, uses the infantâs presence to remove any sense of a debate and also to make an effective point. Taking Nigaṃṭha Nṅṭaputtaâs image of a dangerous object stuck in the throat, he applies it to the infant, and then goes on to make the point that, unlike the Nigaṃṭhas—who were content to leave someone with a potentially lethal object in the throat—the Buddhaâs desire is to remove such objects, out of sympathy and compassion. In this way, he brings the prince over to his side, converting a potential opponent into a disciple. Thus this discourse is not only about right speech, but also shows right speech in action. *Â *Â * I have heard that on one occasion the Blessed One was staying near Rṅjagaha in the Bamboo Forest, the Squirrelsâ Sanctuary. Then Prince Abhaya went to Nigaṃṭha Nṅṭaputta and on arrival, having bowed down to him, sat to one side. As he was sitting there, Nigaṃṭha Nṅṭaputta said to him, "Come, now, prince. Refute the words of Gotama the contemplative, and this admirable report about you will spread afar: ), # Right single quote ('â', The words of Gotama the contemplative—so mighty, so powerful—were refuted by Prince Abhaya!â" "But how, lord, will I refute the words of Gotama the contemplative—so mighty, so powerful?" "Come now, prince. Go to Gotama the contemplative and on arrival say this:Â ), # Right single quote ('â', Lord, would the Tathṅgata say words that are unendearing & disagreeable to others?â If Gotama the contemplative, thus asked, answers, ), # Right single quote ('â', The Tathṅgata would say words that are unendearing & disagreeable to others,â then you should say, ), # Right single quote ('â', 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.â But if Gotama the contemplative, thus asked, answers, ), # Right single quote ('â', The Tathṅgata would not say words that are unendearing & disagreeable to others,â then you should say, ), # Right single quote ('â', Then how, lord, did you say of Devadatta that "Devadatta is doomed to deprivation, Devadatta is doomed to hell, Devadatta will stay for an eon, Devadatta is incurable"? For Devadatta was upset & disgruntled at those words of yours.â When Gotama the contemplative is asked this two-pronged question by you, he wonât be able to swallow it down or spit it up. Just as if a two-horned chestnut1 were stuck in a manâs throat: He would not be able to swallow it down