MN 104 At Sāmagāma – Sāmagāmasutta

Medium Discourses Collection 104 – Majjhima Nikāya 104

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time the Buddha was staying among the Sakyans near the village of Sāma.

ekaṁ samayaṁ bhagavā sakkesu viharati sāmagāme.

2.1

Now at that time the Nigaṇṭha Nātaputta had recently passed away at Pāvā.

Tena kho pana samayena nigaṇṭho nāṭaputto pāvāyaṁ adhunākālaṅkato hoti.

2.2

With his passing the Jain ascetics split, dividing into two factions, arguing, quarreling, and disputing, continually wounding each other with barbed words:

Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti:

2.3

“You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!”

“na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi. Kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi. Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṁ me, asahitaṁ te. Purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca. Adhiciṇṇaṁ te viparāvattaṁ. Āropito te vādo. Niggahitosi, cara vādappamokkhāya; nibbeṭhehi vā sace pahosī”ti.

2.4

You’d think there was nothing but slaughter going on among the Jain ascetics.

Vadhoyeva kho maññe nigaṇṭhesu nāṭaputtiyesu vattati.

2.5

And the Nigaṇṭha Nātaputta’s white-clothed lay disciples were disillusioned, dismayed, and disappointed in the Jain ascetics. They were equally disappointed with a teaching and training so poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha, with broken monument and without a refuge.

Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā virattarūpā paṭivānarūpā yathā taṁ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe.

3.1

And then, after completing the rainy season residence near Pāvā, the novice Cunda went to see Venerable Ānanda at Sāma village. He bowed, sat down to one side, and told him what had happened.

Atha kho cundo samaṇuddeso pāvāyaṁ vassaṁvuṭṭho yena sāmagāmo yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho cundo samaṇuddeso āyasmantaṁ ānandaṁ etadavoca:

3.2

“nigaṇṭho, bhante, nāṭaputto pāvāyaṁ adhunākālaṅkato.

3.3

Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā …pe… bhinnathūpe appaṭisaraṇe”ti.

4.1

Ānanda said to him,

Evaṁ vutte, āyasmā ānando cundaṁ samaṇuddesaṁ etadavoca:

4.2

“Reverend Cunda, we should see the Buddha about this matter.

“atthi kho idaṁ, āvuso cunda, kathāpābhataṁ bhagavantaṁ dassanāya.

4.3

Come, let’s go to the Buddha and inform him about this.”

Āyāma, āvuso cunda, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṁ bhagavato ārocessāmā”ti.

4.4

“Yes, sir,” replied Cunda.

“Evaṁ, bhante”ti kho cundo samaṇuddeso āyasmato ānandassa paccassosi.

4.5

Then Ānanda and Cunda went to the Buddha, bowed, sat down to one side, and Ānanda informed him of what Cunda had said. He went on to say,

Atha kho āyasmā ca ānando cundo ca samaṇuddeso yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:

4.6

“ayaṁ, bhante, cundo samaṇuddeso evamāha:

4.7

‘nigaṇṭho, bhante, nāṭaputto pāvāyaṁ adhunākālaṅkato.

4.8

Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā …pe… bhinnathūpe appaṭisaraṇe’ti.

4.9

“Sir, it occurs to me:

Tassa mayhaṁ, bhante, evaṁ hoti:

4.10

‘When the Buddha has passed away, let no dispute arise in the Saṅgha.

‘mā heva bhagavato accayena saṅghe vivādo uppajji;

4.11

For such a dispute would be for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.’”

svāssa vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānan’”ti.

5.1

“What do you think, Ānanda?

“Taṁ kiṁ maññasi, ānanda,

5.2

Do you see even two bhikkhū who disagree regarding the things I have taught from my direct knowledge, that is,

ye vo mayā dhammā abhiññā desitā, seyyathidaṁ—

5.3

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?”

cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, passasi no tvaṁ, ānanda, imesu dhammesu dvepi bhikkhū nānāvāde”ti?

5.4

“No, sir, I do not.

“Ye me, bhante, dhammā bhagavatā abhiññā desitā, seyyathidaṁ—

5.5

cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, nāhaṁ passāmi imesu dhammesu dvepi bhikkhū nānāvāde.

5.6

Nevertheless, there are some individuals who appear to live obedient to the Buddha, but when the Buddha has passed away they might create a dispute in the Saṅgha regarding livelihood or the monastic code.

Ye ca kho, bhante, puggalā bhagavantaṁ patissayamānarūpā viharanti tepi bhagavato accayena saṅghe vivādaṁ janeyyuṁ ajjhājīve vā adhipātimokkhe vā.

5.7

Such a dispute would be for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.”

Svāssa vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānan”ti.

5.8

“Ānanda, dispute about livelihood or the monastic code is a minor matter.

“Appamattako so, ānanda, vivādo yadidaṁ—ajjhājīve vā adhipātimokkhe vā.

5.9

But should a dispute arise in the Saṅgha concerning the path or the practice, that would be for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.

Magge vā hi, ānanda, paṭipadāya vā saṅghe vivādo uppajjamāno uppajjeyya; svāssa vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.

6.1

Ānanda, there are these six roots of arguments.

Chayimāni, ānanda, vivādamūlāni.

6.2

What six?

Katamāni cha?

6.3

Firstly, a bhikkhu is irritable and hostile.

Idhānanda, bhikkhu kodhano hoti upanāhī.

6.4

Such a bhikkhu lacks respect and reverence for the teacher, the teaching, and the Saṅgha, and they don’t fulfill the training.

Yo so, ānanda, bhikkhu kodhano hoti upanāhī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti.

6.5

They create a dispute in the Saṅgha, which is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.

Yo so, ānanda, bhikkhu satthari agāravo viharati appatisso, dhamme … saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī hoti, so saṅghe vivādaṁ janeti; yo hoti vivādo bahujanāhitāya bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.

6.6

If you see such a root of arguments in yourselves or others, you should try to give up this bad thing.

Evarūpañce tumhe, ānanda, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha, tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha.

6.7

If you don’t see it, you should practice so that it doesn’t come up in the future.

Evarūpañce tumhe, ānanda, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha.

6.8

That’s how to give up this bad root of arguments, so it doesn’t come up in the future.

Evametassa pāpakassa vivādamūlassa pahānaṁ hoti, evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti.

7-11.1

Furthermore, a bhikkhu is offensive and contemptuous …

Puna caparaṁ, ānanda, bhikkhu makkhī hoti paḷāsī …pe…

7-11.2

They’re jealous and stingy …

issukī hoti maccharī …pe…

7-11.3

They’re devious and deceitful …

saṭho hoti māyāvī …pe…

7-11.4

They have wicked desires and wrong view …

pāpiccho hoti micchādiṭṭhi …pe…

7-11.5

They’re attached to their own views, holding them tight, and refusing to let go.

sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī.

7-11.6

Such a bhikkhu lacks respect and reverence for the teacher, the teaching, and the Saṅgha, and they don’t fulfill the training.

Yo so, ānanda, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti.

7-11.7

They create a dispute in the Saṅgha, which is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.

Yo so, ānanda, bhikkhu satthari agāravo viharati appatisso, dhamme … saṅghe … sikkhāya na paripūrakārī hoti so saṅghe vivādaṁ janeti; yo hoti vivādo bahujanāhitāya bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.

7-11.8

If you see such a root of arguments in yourselves or others, you should try to give up this bad thing.

Evarūpañce tumhe, ānanda, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha.

7-11.9

If you don’t see it, you should practice so that it doesn’t come up in the future.

Evarūpañce tumhe, ānanda, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha.

7-11.10

That’s how to give up this bad root of arguments, so it doesn’t come up in the future.

Evametassa pāpakassa vivādamūlassa pahānaṁ hoti, evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti.

7-11.11

These are the six roots of arguments.

Imāni kho, ānanda, cha vivādamūlāni.

12.1

There are four kinds of disciplinary issues.

Cattārimāni, ānanda, adhikaraṇāni.

12.2

What four?

Katamāni cattāri?

12.3

Disciplinary issues due to disputes, accusations, offenses, or proceedings.

Vivādādhikaraṇaṁ, anuvādādhikaraṇaṁ, āpattādhikaraṇaṁ, kiccādhikaraṇaṁ—

12.4

These are the four kinds of disciplinary issues.

imāni kho, ānanda, cattāri adhikaraṇāni.

13.1

There are seven methods for the settlement of any disciplinary issues that might arise.

Satta kho panime, ānanda, adhikaraṇasamathā—

13.2

Removal in the presence of those concerned is applicable. Removal by accurate recollection is applicable. Removal due to recovery from madness is applicable. The offense should be acknowledged. The decision of a majority. A verdict of aggravated misconduct. Covering over with grass.

uppannuppannānaṁ adhikaraṇānaṁ samathāya vūpasamāya sammukhāvinayo dātabbo, sativinayo dātabbo, amūḷhavinayo dātabbo, paṭiññāya kāretabbaṁ, yebhuyyasikā, tassapāpiyasikā, tiṇavatthārako.

14.1

And how is there removal in the presence of those concerned?

Kathañcānanda, sammukhāvinayo hoti?

14.2

It’s when bhikkhū are disputing: ‘This is the teaching,’ ‘This is not the teaching,’ ‘This is the monastic law,’ ‘This is not the monastic law.’

Idhānanda, bhikkhū vivadanti dhammoti vā adhammoti vā vinayoti vā avinayoti vā.

14.3

Those bhikkhū should all sit together in harmony

Tehānanda, bhikkhūhi sabbeheva samaggehi sannipatitabbaṁ.

14.4

and thoroughly go over the guidelines of the teaching.

Sannipatitvā dhammanetti samanumajjitabbā.

14.5

They should settle that disciplinary issue in agreement with the guidelines.

Dhammanettiṁ samanumajjitvā yathā tattha sameti tathā taṁ adhikaraṇaṁ vūpasametabbaṁ.

14.6

That’s how there is removal in the presence of those concerned.

Evaṁ kho, ānanda, sammukhāvinayo hoti;

14.7

And that’s how certain disciplinary issues are settled, that is,

evañca panidhekaccānaṁ adhikaraṇānaṁ vūpasamo hoti yadidaṁ—

14.8

by removal in the presence of those concerned.

sammukhāvinayena.

15.1

And how is there the decision of a majority?

Kathañcānanda, yebhuyyasikā hoti?

15.2

If those bhikkhū are not able to settle that issue in that monastery,

Te ce, ānanda, bhikkhū na sakkonti taṁ adhikaraṇaṁ tasmiṁ āvāse vūpasametuṁ.

15.3

they should go to another monastery with more bhikkhū.

Tehānanda, bhikkhūhi yasmiṁ āvāse bahutarā bhikkhū so āvāso gantabbo.

15.4

There they should all sit together in harmony

Tattha sabbeheva samaggehi sannipatitabbaṁ.

15.5

and thoroughly go over the guidelines of the teaching.

Sannipatitvā dhammanetti samanumajjitabbā.

15.6

They should settle that disciplinary issue in agreement with the guidelines.

Dhammanettiṁ samanumajjitvā yathā tattha sameti tathā taṁ adhikaraṇaṁ vūpasametabbaṁ.

15.7

That’s how there is the decision of a majority. And that’s how certain disciplinary issues are settled, that is,

Evaṁ kho, ānanda, yebhuyyasikā hoti, evañca panidhekaccānaṁ adhikaraṇānaṁ vūpasamo hoti yadidaṁ—

15.8

by decision of a majority.

yebhuyyasikāya.

16.1

And how is there removal by accurate recollection?

Kathañcānanda, sativinayo hoti?

16.2

It’s when bhikkhū accuse a bhikkhu of a serious offense; one entailing expulsion, or close to it:

Idhānanda, bhikkhū bhikkhuṁ evarūpāya garukāya āpattiyā codenti pārājikena vā pārājikasāmantena vā:

16.3

‘Venerable, do you recall committing the kind of serious offense that entails expulsion or close to it?’

‘saratāyasmā evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti?

16.4

They say:

So evamāha:

16.5

‘No, reverends, I don’t recall committing such an offense.’

‘na kho ahaṁ, āvuso, sarāmi evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti.

16.6

The removal by accurate recollection is applicable to them.

Tassa kho, ānanda, bhikkhuno sativinayo dātabbo.

16.7

That’s how there is the removal by accurate recollection. And that’s how certain disciplinary issues are settled, that is,

Evaṁ kho, ānanda, sativinayo hoti, evañca panidhekaccānaṁ adhikaraṇānaṁ vūpasamo hoti yadidaṁ—

16.8

by removal by accurate recollection.

sativinayena.

17.1

And how is there removal by recovery from madness?

Kathañcānanda, amūḷhavinayo hoti?

17.2

It’s when bhikkhū accuse a bhikkhu of the kind of serious offense that entails expulsion, or close to it:

Idhānanda, bhikkhū bhikkhuṁ evarūpāya garukāya āpattiyā codenti pārājikena vā pārājikasāmantena vā:

17.3

‘Venerable, do you recall committing the kind of serious offense that entails expulsion or close to it?’

‘saratāyasmā evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti?

17.4

They say:

So evamāha:

17.5

‘No, reverends, I don’t recall committing such an offense.’

‘na kho ahaṁ, āvuso, sarāmi evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti.

17.6

But though they try to get out of it, the bhikkhū pursue the issue:

Tamenaṁ so nibbeṭhentaṁ ativeṭheti:

17.7

‘Surely the venerable must know perfectly well if you recall committing an offense that entails expulsion or close to it!’

‘iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti.

17.8

They say:

So evamāha:

17.9

‘Reverends, I had gone mad, I was out of my mind.

‘ahaṁ kho, āvuso, ummādaṁ pāpuṇiṁ cetaso vipariyāsaṁ.

17.10

And while I was mad I did and said many things that are not proper for an ascetic.

Tena me ummattakena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ.

17.11

I don’t remember any of that,

Nāhaṁ taṁ sarāmi.

17.12

I was mad when I did it.’

Mūḷhena me etaṁ katan’ti.

17.13

The removal by recovery from madness is applicable to them.

Tassa kho, ānanda, bhikkhuno amūḷhavinayo dātabbo.

17.14

That’s how there is the removal by recovery from madness. And that’s how certain disciplinary issues are settled, that is,

Evaṁ kho, ānanda, amūḷhavinayo hoti, evañca panidhekaccānaṁ adhikaraṇānaṁ vūpasamo hoti yadidaṁ—

17.15

by recovery from madness.

amūḷhavinayena.

18.1

And how is there the acknowledging of an offense?

Kathañcānanda, paṭiññātakaraṇaṁ hoti?

18.2

It’s when a bhikkhu, whether accused or not, recalls an offense and clarifies it and reveals it.

Idhānanda, bhikkhu codito vā acodito vā āpattiṁ sarati, vivarati uttānīkaroti.

18.3

After approaching a more senior bhikkhu, that bhikkhu should arrange his robe over one shoulder, bow to that bhikkhu’s feet, squat on their heels, raise their joined palms, and say:

Tena, ānanda, bhikkhunā vuḍḍhataraṁ bhikkhuṁ upasaṅkamitvā ekaṁsaṁ cīvaraṁ katvā pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo:

18.4

‘Sir, I have fallen into such-and-such an offense. I confess it.’

‘ahaṁ, bhante, itthannāmaṁ āpattiṁ āpanno, taṁ paṭidesemī’ti.

18.5

The senior bhikkhu says:

So evamāha:

18.6

‘Do you see it?’

‘passasī’ti?

18.7

‘Yes, I see it.’

‘Āma passāmī’ti.

18.8

‘Then restrain yourself in future.’

‘Āyatiṁ saṁvareyyāsī’ti.

18.9

‘I shall restrain myself.’

‘Saṁvarissāmī’ti.

18.10

That’s how there is the acknowledging of an offense. And that’s how certain disciplinary issues are settled, that is,

Evaṁ kho, ānanda, paṭiññātakaraṇaṁ hoti, evañca panidhekaccānaṁ adhikaraṇānaṁ vūpasamo hoti yadidaṁ—

18.11

by acknowledging an offense.

paṭiññātakaraṇena.

19.1

And how is there a verdict of aggravated misconduct?

Kathañcānanda, tassapāpiyasikā hoti?

19.2

It’s when a bhikkhu accuses a bhikkhu of the kind of serious offense that entails expulsion, or close to it:

Idhānanda, bhikkhu bhikkhuṁ evarūpāya garukāya āpattiyā codeti pārājikena vā pārājikasāmantena vā:

19.3

‘Venerable, do you recall committing the kind of serious offense that entails expulsion or close to it?’

‘saratāyasmā evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti?

19.4

They say:

So evamāha:

19.5

‘No, reverends, I don’t recall committing such an offense.’

‘na kho ahaṁ, āvuso, sarāmi evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti.

19.6

But though they try to get out of it, the bhikkhū pursue the issue:

Tamenaṁ so nibbeṭhentaṁ ativeṭheti:

19.7

‘Surely the venerable must know perfectly well if you recall committing an offense that entails expulsion or close to it!’

‘iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti.

19.8

They say:

So evamāha:

19.9

‘Reverends, I don’t recall committing a serious offense of that nature.

‘na kho ahaṁ, āvuso, sarāmi evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā;

19.10

But I do recall committing a light offense.’

sarāmi ca kho ahaṁ, āvuso, evarūpiṁ appamattikaṁ āpattiṁ āpajjitā’ti.

19.11

But though they try to get out of it, the bhikkhū pursue the issue:

Tamenaṁ so nibbeṭhentaṁ ativeṭheti:

19.12

‘Surely the venerable must know perfectly well if you recall committing an offense that entails expulsion or close to it!’

‘iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti?

19.13

They say:

So evamāha:

19.14

‘Reverends, I’ll go so far as to acknowledge this light offense even when not asked.

‘imañhi nāmāhaṁ, āvuso, appamattikaṁ āpattiṁ āpajjitvā apuṭṭho paṭijānissāmi.

19.15

Why wouldn’t I acknowledge a serious offense when asked?’

Kiṁ panāhaṁ evarūpiṁ garukaṁ āpattiṁ āpajjitvā pārājikaṁ vā pārājikasāmantaṁ vā puṭṭho na paṭijānissāmī’ti?

19.16

They say:

So evamāha:

19.17

‘You wouldn’t have acknowledged that light offense without being asked, so why would you acknowledge a serious offense?

‘imañhi nāma tvaṁ, āvuso, appamattikaṁ āpattiṁ āpajjitvā apuṭṭho na paṭijānissasi, kiṁ pana tvaṁ evarūpiṁ garukaṁ āpattiṁ āpajjitvā pārājikaṁ vā pārājikasāmantaṁ vā puṭṭho paṭijānissasi?

19.18

Surely the venerable must know perfectly well if you recall committing an offense that entails expulsion or close to it!’

Iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti.

19.19

They say:

So evamāha:

19.20

‘Reverend, I do recall committing the kind of serious offense that entails expulsion or close to it.

‘sarāmi kho ahaṁ, āvuso, evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā.

19.21

I spoke too hastily when I said

Davā me etaṁ vuttaṁ, ravā me etaṁ vuttaṁ—

19.22

that I didn’t recall it.’

nāhaṁ taṁ sarāmi evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti.

19.23

That’s how there is a verdict of aggravated misconduct. And that’s how certain disciplinary issues are settled, that is,

Evaṁ kho, ānanda, tassapāpiyasikā hoti, evañca panidhekaccānaṁ adhikaraṇānaṁ vūpasamo hoti yadidaṁ—

19.24

by a verdict of aggravated misconduct.

tassapāpiyasikāya.

20.1

And how is there the covering over with grass?

Kathañcānanda, tiṇavatthārako hoti?

20.2

It’s when the bhikkhū continually argue, quarrel, and dispute, doing and saying many things that are not proper for an ascetic.

Idhānanda, bhikkhūnaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ hoti bhāsitaparikkantaṁ.

20.3

Those bhikkhū should all sit together in harmony.

Tehānanda, bhikkhūhi sabbeheva samaggehi sannipatitabbaṁ.

20.4

A competent bhikkhu of one party, having got up from their seat, arranged their robe over one shoulder, and raised their joined palms, should inform the Saṅgha:

Sannipatitvā ekatopakkhikānaṁ bhikkhūnaṁ byattena bhikkhunā uṭṭhāyāsanā ekaṁsaṁ cīvaraṁ katvā añjaliṁ paṇāmetvā saṅgho ñāpetabbo—

20.5

‘Sir, let the Saṅgha listen to me.

Suṇātu me, bhante, saṅgho.

20.6

We have been continually arguing, quarreling, and disputing, doing and saying many things that are not proper for an ascetic.

Idaṁ amhākaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ.

20.7

If it seems appropriate to the Saṅgha, then—for the benefit of these venerables and myself—I disclose in the middle of the Saṅgha by means of covering over with grass any offenses committed by these venerables and by myself, excepting only those that are gravely blameworthy and those connected with laypeople.’

Yadi saṅghassa pattakallaṁ, ahaṁ yā ceva imesaṁ āyasmantānaṁ āpatti yā ca attano āpatti, imesañceva āyasmantānaṁ atthāya attano ca atthāya, saṅghamajjhe tiṇavatthārakena deseyyaṁ, ṭhapetvā thullavajjaṁ ṭhapetvā gihipaṭisaṁyuttan’ti.

20.8

Then a competent bhikkhu of the other party, having got up from their seat, arranged their robe over one shoulder, and raising their joined palms, should inform the Saṅgha:

Athāparesaṁ ekatopakkhikānaṁ bhikkhūnaṁ byattena bhikkhunā uṭṭhāyāsanā ekaṁsaṁ cīvaraṁ katvā añjaliṁ paṇāmetvā saṅgho ñāpetabbo:

20.9

‘Sir, let the Saṅgha listen to me.

‘Suṇātu me, bhante, saṅgho.

20.10

We have been continually arguing, quarreling, and disputing, doing and saying many things that are not proper for an ascetic.

Idaṁ amhākaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ.

20.11

20.12

That’s how there is the covering over with grass. And that’s how certain disciplinary issues are settled, that is,

Evaṁ kho, ānanda, tiṇavatthārako hoti, evañca panidhekaccānaṁ adhikaraṇānaṁ vūpasamo hoti yadidaṁ—

20.13

by covering over with grass.

tiṇavatthārakena.

21.1

Ānanda, these six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.

Chayime, ānanda, dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattanti.

21.2

What six?

Katame cha?

21.3

Firstly, a bhikkhu consistently treats their spiritual companions with bodily kindness, both in public and in private.

Idhānanda, bhikkhuno mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.

21.4

This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.