Majjhima Nikaya - Abhaya Sutta

MN 58
Abhaya Sutta
To Prince Abhaya
(On Right Speech)
Translated from the Pali by
Thanissaro BhikkhuPTS: M i 392



Source: Transcribed from a file provided by the translator.



Copyright © 1997 Thanissaro Bhikkhu.
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Translator's 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 Buddha's teaching on the four
categories of questions and how they should be answered (see AN 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
debater's 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
infant's presence to remove any sense of a debate and also to make an effective
point. Taking Nigantha Nataputta's 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 Niganthas — who were content to leave someone with a potentially
lethal object in the throat — the Buddha's 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.



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
chestnut1 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 Dhamma is thoroughly penetrated by the Tathagata. From his thorough
penetration of the property of the Dhamma, he comes up with the answer on the
spot." 2
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 Dhamma clear. I go to
the Blessed One for refuge, to the Dhamma, 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."



Notes
1. A two-horned chestnut is the nut of a tree (Trapa bicornis) growing in south
and southeast Asia. Its shell looks like the head of a water buffalo, with two
nasty, curved "horns" sticking out of either side.
2. This statement is apparently related to the more abstract statement in AN
4.24, that what the Tathagata knows is not "established" in him. In other words,
he does not define himself or the awakened mind in terms of knowledge or views,
even concerning the Dhamma, although the knowledge that led to his awakening is
fully available for him to draw on at any time.
See also: AN 4.24; AN 4.42; AN 4.183.