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Majjhima Nikāya 104

Sāmagāmasutta

At Sāmagāma · Translation: Bhikkhu Sujato, SuttaCentral

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thusEvaṁ by meme heardsutaṁ—
oneekaṁ timesamayaṁ the Blessed Onebhagavā among the Sakyanssakkesu was stayingviharati at Sāmagāmasāmagāme.

by thatTena nowkho thenpana at the timesamayena the Jain asceticnigaṇṭho of the Ñātika clannāṭaputto at Pāvāpāvāyaṁ recently passed awayadhunākālaṅkato washoti.
with hisTassa passingkālaṅkiriyāya splitbhinnā the Jain asceticsnigaṇṭhā dividing into two factionsdvedhikajātā fightingbhaṇḍanajātā quarrelingkalahajātā disputingvivādāpannā each otheraññamaññaṁ with barbed wordsmukhasattīhi continually woundingvitudantā they dwellviharanti:
“not“na youtvaṁ thisimaṁ teaching and trainingdhammavinayaṁ understandājānāsi, Iahaṁ thisimaṁ teaching and trainingdhammavinayaṁ understandājānāmi. whatKiṁ youtvaṁ thisimaṁ teaching and trainingdhammavinayaṁ will understandājānissasi. practicing wrongMicchāpaṭipanno you aretvamasi, I amahamasmi practicing rightsammāpaṭipanno. on topicSahitaṁ for meme, not on topicasahitaṁ for youte. what should have been said firstPurevacanīyaṁ lastpacchā you saidavaca, what should have been said lastpacchāvacanīyaṁ firstpure you saidavaca. what you’ve thought so much aboutAdhiciṇṇaṁ yourte has been disprovedviparāvattaṁ. refutedĀropito yourte doctrinevādo. you are trappedNiggahitosi, go oncara for the freeing of your doctrinevādappamokkhāya; get yourself outnibbeṭhehi orvā ifsace you canpahosī”ti.
slaughter indeedVadhoyeva nowkho I thinkmaññe among the Jain asceticsnigaṇṭhesu of the Ñātika clannāṭaputtiyesu goes onvattati.
indeed those whoYepi of the Jainnigaṇṭhassa Ñātikanāṭaputtassa disciplessāvakā laygihī white-clothedodātavasanā those indeedtepi in the Jain asceticsnigaṇṭhesu of the Ñātika clannāṭaputtiyesu disillusionednibbinnarūpā dismayedvirattarūpā disappointedpaṭivānarūpā asyathā thattaṁ poorly explaineddurakkhāte teaching and trainingdhammavinaye poorly propoundedduppavedite not emancipatinganiyyānike not leading to peaceanupasamasaṁvattanike proclaimed by someone who is not a fully awakened Buddhaasammāsambuddhappavedite with broken monumentbhinnathūpe without a refugeappaṭisaraṇe.

thenAtha indeedkho Cundacundo novice monksamaṇuddeso at Pāvāpāvāyaṁ having spent the rainsvassaṁvuṭṭho whereyena Sāmagāmasāmagāmo where Venerableyenāyasmā Ānandaānando he approachedtenupasaṅkami; having approachedupasaṅkamitvā Venerableāyasmantaṁ Ānandaānandaṁ having bowedabhivādetvā to one sideekamantaṁ he sat downnisīdi. to one sideEkamantaṁ seatednisinno indeedkho Cundacundo novice monksamaṇuddeso Venerableāyasmantaṁ Ānandaānandaṁ said thisetadavoca:
Nigaṇṭha“nigaṇṭho, sirbhante, Nāṭaputtanāṭaputto at Pāvāpāvāyaṁ recently passed awayadhunākālaṅkato.
hisTassa at the passing awaykālaṅkiriyāya splitbhinnā Nigaṇṭhasnigaṇṭhā become divideddvedhikajātā …pe……pe… with broken shrinebhinnathūpe without refugeappaṭisaraṇe”ti.

thusEvaṁ when saidvutte, venerableāyasmā Ānandaānando Cundacundaṁ novice monksamaṇuddesaṁ said thisetadavoca:
there is“atthi indeedkho thisidaṁ, friendāvuso Cundacunda, matter to discusskathāpābhataṁ the Buddhabhagavantaṁ to seedassanāya.
let us goĀyāma, friendāvuso Cundacunda, whereyena the Buddhabhagavā we will approachtenupasaṅkamissāma; having approachedupasaṅkamitvā this matteretamatthaṁ of the Buddhabhagavato we will informārocessāmā”ti.
yes“Evaṁ, sirbhante”ti indeedkho Cundacundo novice monksamaṇuddeso of the venerableāyasmato Ānandaānandassa repliedpaccassosi.
thenAtha indeedkho venerableāyasmā andca Ānandaānando Cundacundo andca novice monksamaṇuddeso whereyena the Buddhabhagavā they approachedtenupasaṅkamiṁsu; having approachedupasaṅkamitvā the Buddhabhagavantaṁ having bowedabhivādetvā to one sideekamantaṁ they sat downnisīdiṁsu. to one sideEkamantaṁ seatednisinno indeedkho venerableāyasmā Ānandaānando the Buddhabhagavantaṁ said thisetadavoca:
this“ayaṁ, sirbhante, Cundacundo novice monksamaṇuddeso speaks thusevamāha:
the Jaina ascetic‘nigaṇṭho, sirbhante, Nātaputtanāṭaputto at Pāvāpāvāyaṁ recently passed awayadhunākālaṅkato.
hisTassa because of deathkālaṅkiriyāya dividedbhinnā Jainasnigaṇṭhā split into twodvedhikajātā ……pe… with broken monumentbhinnathūpe without refugeappaṭisaraṇe’ti.
of meTassa to memayhaṁ, sirbhante, thusevaṁ it occurshoti:
let not‘mā indeedheva of the Buddhabhagavato after passing awayaccayena in the Saṅghasaṅghe disputevivādo may ariseuppajji;
that disputesvāssa disputevivādo for the welfare of many peoplebahujanāhitāya for the happiness of many peoplebahujanāsukhāya of manybahuno peoplejanassa for the harmanatthāya for the detrimentahitāya for the sufferingdukkhāya of gods and humansdevamanussānan’”ti.

that“Taṁ whatkiṁ you thinkmaññasi, Ānandaānanda,
whichye of youvo by memayā teachingsdhammā through direct knowledgeabhiññā taughtdesitā, that isseyyathidaṁ—
fourcattāro foundations of mindfulnesssatipaṭṭhānā fourcattāro right effortssammappadhānā fourcattāro bases of psychic poweriddhipādā five facultiespañcindriyāni fivepañca powersbalāni sevensatta awakening factorsbojjhaṅgā nobleariyo eightfoldaṭṭhaṅgiko pathmaggo, you seepassasi indeedno youtvaṁ, Ānandaānanda, in theseimesu teachingsdhammesu even twodvepi mendicantsbhikkhū with different viewsnānāvāde”ti?
which“Ye by meme, sirbhante, teachingsdhammā by the Blessed Onebhagavatā through direct knowledgeabhiññā taughtdesitā, that isseyyathidaṁ—
fourcattāro foundations of mindfulnesssatipaṭṭhānā fourcattāro right effortssammappadhānā fourcattāro bases of psychic poweriddhipādā five facultiespañcindriyāni fivepañca powersbalāni sevensatta awakening factorsbojjhaṅgā nobleariyo eightfoldaṭṭhaṅgiko pathmaggo, I do notnāhaṁ I seepassāmi in theseimesu teachingsdhammesu even twodvepi mendicantsbhikkhū with different viewsnānāvāde.
someYe andca indeedkho, sirbhante, individualspuggalā the Blessed Onebhagavantaṁ seeming to be obedientpatissayamānarūpā they liveviharanti they tootepi of the Blessed Onebhagavato after the passing awayaccayena in the Saṅghasaṅghe disputevivādaṁ they might createjaneyyuṁ regarding livelihoodajjhājīve orvā the monastic codeadhipātimokkhe orvā.
and thatSvāssa disputevivādo for the harm of many peoplebahujanāhitāya for the unhappiness of many peoplebahujanāsukhāya of manybahuno of peoplejanassa for the detrimentanatthāya for the harmahitāya for the sufferingdukkhāya of gods and humansdevamanussānan”ti.
minor“Appamattako thatso, Ānandaānanda, disputevivādo that isyadidaṁ—ajjhājīve orvā the monastic codeadhipātimokkhe orvā.

concerning the pathMagge orvā indeedhi, Ānandaānanda, concerning the practicepaṭipadāya orvā in the Saṅghasaṅghe a disputevivādo arisinguppajjamāno should ariseuppajjeyya; that would besvāssa a disputevivādo for the detriment of many peoplebahujanāhitāya for the unhappiness of many peoplebahujanāsukhāya of manybahuno of peoplejanassa for the harmanatthāya for the detrimentahitāya for the sufferingdukkhāya of gods and humansdevamanussānaṁ.

these six indeedChayimāni, Ānandaānanda, roots of disputevivādamūlāni.
whichKatamāni six?cha?
here, ĀnandaIdhānanda, a mendicantbhikkhu irritablekodhano ishoti acrimoniousupanāhī.
whichYo suchso, Ānandaānanda, a mendicantbhikkhu irritablekodhano ishoti acrimoniousupanāhī suchso even for the Teachersattharipi without respectagāravo dwellsviharati without reverenceappatisso, even for the teachingdhammepi without respectagāravo dwellsviharati without reverenceappatisso, even for the Saṅghasaṅghepi without respectagāravo dwellsviharati without reverenceappatisso, even in the trainingsikkhāyapi notna one who fulfillsparipūrakārī ishoti.
whichYo suchso, Ānandaānanda, a mendicantbhikkhu for the Teachersatthari without respectagāravo dwellsviharati without reverenceappatisso, for the teachingdhamme …… for the Saṅghasaṅghe without respectagāravo dwellsviharati without reverenceappatisso, in the trainingsikkhāya notna one who fulfillsparipūrakārī ishoti, suchso in the Saṅghasaṅghe disputevivādaṁ createsjaneti; whichyo ishoti disputevivādo for the detriment of many peoplebahujanāhitāya for the unhappiness of many peoplebahujanāsukhāya, of manybahuno of peoplejanassa for the harmanatthāya for the detrimentahitāya for the sufferingdukkhāya of gods and humansdevamanussānaṁ.
if such indeedEvarūpañce youtumhe, Ānandaānanda, root of disputevivādamūlaṁ in yourselvesajjhattaṁ orvā in othersbahiddhā orvā would seesamanupasseyyātha, theretatra youtumhe, Ānandaānanda, of that verytasseva badpāpakassa root of disputevivādamūlassa for the giving uppahānāya should tryvāyameyyātha.

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