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Majjhima Nikāya 104

Sāmagāmasutta

At Sāmagāma · Translation: Bhikkhu Sujato, SuttaCentral

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such·formEvarūpañce youtumhe, Ānandaānanda, dispute·rootvivādamūlaṁ internallyajjhattaṁ orvā externallybahiddhā orvā notna you would seesamanupasseyyātha. thereTatra youtumhe, Ānandaānanda, that + verytasseva badpāpakassa dispute·rootvivādamūlassa in the futureāyatiṁ not·flowinganavassavāya you should practicepaṭipajjeyyātha.
thus + thisEvametassa badpāpakassa dispute·rootvivādamūlassa abandoningpahānaṁ ishoti, thus + thisevametassa badpāpakassa dispute·rootvivādamūlassa in the futureāyatiṁ not·flowinganavassavo ishoti.

If you don’t see it, you should practice so that it doesn’t come up in the future. That’s how to give up this bad root of dispute, so it doesn’t come up in the future.

againPuna and furthercaparaṁ, Ānandaānanda, a mendicantbhikkhu offensivemakkhī ishoti contemptuouspaḷāsī …pe……pe…
jealousissukī ishoti stingymaccharī …pe……pe…
devioussaṭho ishoti deceitfulmāyāvī …pe……pe…
of corrupt wishespāpiccho ishoti of wrong viewmicchādiṭṭhi …pe……pe…
own view·graspsandiṭṭhiparāmāsī ishoti firm·grasp·graspādhānaggāhī hard·relinquishduppaṭinissaggī.
thatYo suchso, Ānandaānanda, a mendicantbhikkhu own view·graspsandiṭṭhiparāmāsī ishoti firm·grasp·graspādhānaggāhī hard·relinquishduppaṭinissaggī suchso Teacher·evensattharipi not·respectagāravo apart·carryviharati not·reverenceappatisso, teaching·evendhammepi not·respectagāravo apart·carryviharati not·reverenceappatisso, Saṅgha·evensaṅghepi not·respectagāravo apart·carryviharati not·reverenceappatisso, training·evensikkhāyapi notna around·fill·makeparipūrakārī ishoti.
thatYo suchso, Ānandaānanda, a mendicantbhikkhu in the Teachersatthari not·respectagāravo apart·carryviharati not·reverenceappatisso, in the teachingdhamme …… in the Saṅghasaṅghe …… in the trainingsikkhāya notna around·fill·makeparipūrakārī ishoti suchso in the Saṅghasaṅghe a disputevivādaṁ createsjaneti; whichyo ishoti a disputevivādo for the detriment of the peoplebahujanāhitāya for the unhappiness of the peoplebahujanāsukhāya, of manybahuno peoplejanassa against·benefitanatthāya against·welfareahitāya for sufferingdukkhāya god·humandevamanussānaṁ.
thus·form·ifEvarūpañce youtumhe, Ānandaānanda, dispute·rootvivādamūlaṁ internallyajjhattaṁ orvā externallybahiddhā orvā together·along·seesamanupasseyyātha. thereTatra youtumhe, Ānandaānanda, that·verytasseva badpāpakassa dispute·rootvivādamūlassa for the abandoningpahānāya you should strivevāyameyyātha.

Furthermore, a mendicant is offensive and contemptuous … They’re jealous and stingy … They’re devious and deceitful … They have corrupt wishes and wrong view … They’re attached to their own views, holding them tight, and refusing to let go. Such a mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, and they don’t fulfill the training. They create a dispute in the Saṅgha, which is for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of gods and humans. If you see such a root of dispute in yourselves or others, you should try to give up this bad thing.

such + ifEvarūpañce youtumhe, Ānandaānanda, dispute·rootvivādamūlaṁ internallyajjhattaṁ orvā externallybahiddhā orvā notna you would seesamanupasseyyātha, theretatra youtumhe, Ānandaānanda, of that verytasseva badpāpakassa dispute·rootvivādamūlassa in the futureāyatiṁ for non-arisinganavassavāya you should practicepaṭipajjeyyātha.
thus + of thisEvametassa badpāpakassa dispute·rootvivādamūlassa abandoningpahānaṁ ishoti, thus + of thisevametassa badpāpakassa dispute·rootvivādamūlassa in the futureāyatiṁ non-arisinganavassavo ishoti.
theseImāni indeedkho, Ānandaānanda, sixcha roots of disputevivādamūlāni.

If you don’t see it, you should practice so that it doesn’t come up in the future. That’s how to give up this bad root of dispute, so it doesn’t come up in the future. These are the six roots of dispute.

four + theseCattārimāni, Ānandaānanda, disciplinary issuesadhikaraṇāni.
whichKatamāni fourcattāri?
dispute + issueVivādādhikaraṇaṁ, accusation + issueanuvādādhikaraṇaṁ, offense + issueāpattādhikaraṇaṁ, business + issuekiccādhikaraṇaṁ—
theseimāni indeedkho, Ānandaānanda, fourcattāri disciplinary issuesadhikaraṇāni.

There are four kinds of disciplinary issues. What four? Disciplinary issues due to disputes, accusations, offenses, or business. These are the four kinds of disciplinary issues.

sevenSatta indeedkho thesepanime, Ānandaānanda, issue·settlementadhikaraṇasamathā of arisen onesuppannuppannānaṁ of disciplinary issuesadhikaraṇānaṁ for the settlingsamathāya for the calmingvūpasamāya—
face-to-face·resolutionsammukhāvinayo to be applieddātabbo, recollection·resolutionsativinayo to be granteddātabbo, not·insane·resolutionamūḷhavinayo to be granteddātabbo, according to what has been admittedpaṭiññāya to be acted uponkāretabbaṁ, majority decisionyebhuyyasikā, that + worsetassapāpiyasikā, grass·coveringtiṇavatthārako.

There are these seven means of settling any disciplinary issues that might arise. Resolution face-to-face to be applied. Resolution through recollection to be granted. Resolution because of past insanity to be granted. Acting according to what has been admitted. Majority decision. Further penalty. Covering over as if with grass.

and how, Ānanda,Kathañcānanda, face-to-face·resolutionsammukhāvinayo is therehoti?
here, Ānanda,Idhānanda, mendicantsbhikkhū apart·sayvivadanti teaching·quotationdhammoti orvā not·teaching·quotationadhammoti orvā monastic law·quotationvinayoti orvā not·monastic law·quotationavinayoti or.vā.
by those mendicants, Ānanda,Tehānanda, by mendicantsbhikkhūhi all·justsabbeheva in harmonysamaggehi together·sitsannipatitabbaṁ.
having sat togetherSannipatitvā teaching·guidelinedhammanetti thoroughly·along·wipesamanumajjitabbā.
teaching·guidelineDhammanettiṁ thoroughly·along·wipesamanumajjitvā asyathā theretattha with·gosameti sotathā thattaṁ over·issueadhikaraṇaṁ settle·calmvūpasametabbaṁ.
thusEvaṁ indeed,kho, Ānanda,ānanda, face-to-face·resolutionsammukhāvinayo is therehoti;
thus·andevañca but here of certainpanidhekaccānaṁ disciplinary issuesadhikaraṇānaṁ settle·calmvūpasamo is therehoti that is—yadidaṁ—
face-to-face·resolutionsammukhāvinayena.

And how is there resolution face-to-face? It’s when mendicants are disputing: ‘This is the teaching,’ ‘This is not the teaching,’ ‘This is the monastic law,’ ‘This is not the monastic law.’ Those mendicants should all sit together in harmony and thoroughly go over the guidelines of the teaching. They should settle that disciplinary issue in agreement with the guidelines. That’s how there is resolution face-to-face. And that’s how certain disciplinary issues are settled, that is, by resolution face-to-face.

how·and·ĀnandaKathañcānanda, majority decisionyebhuyyasikā is therehoti?
thoseTe ifce, Ānanda,ānanda, mendicantsbhikkhū notna are ablesakkonti thattaṁ issueadhikaraṇaṁ in thattasmiṁ monasteryāvāse to settlevūpasametuṁ.
those·ĀnandaTehānanda, by mendicantsbhikkhūhi in whichyasmiṁ monasteryāvāse morebahutarā mendicantsbhikkhū thatso monasteryāvāso should be gone togantabbo.
thereTattha all·indeedsabbeheva in harmonysamaggehi should be sat togethersannipatitabbaṁ.
having sat togetherSannipatitvā guidelines of the teachingdhammanetti should be thoroughly gone oversamanumajjitabbā.
the guidelines of the teachingDhammanettiṁ having thoroughly gone oversamanumajjitvā asyathā theretattha agreessameti sotathā thattaṁ issueadhikaraṇaṁ should be settledvūpasametabbaṁ.
thusEvaṁ indeedkho, Ānanda,ānanda, majority decisionyebhuyyasikā is therehoti, thus·andevañca but here of certainpanidhekaccānaṁ of issuesadhikaraṇānaṁ the settlementvūpasamo ishoti that is,yadidaṁ—
by majority decisionyebhuyyasikāya.

And how is there majority decision? If those mendicants are not able to settle that issue in that monastery, they should go to another monastery with more mendicants. There they should all sit together in harmony and thoroughly go over the guidelines of the teaching. They should settle that disciplinary issue in agreement with the guidelines. That’s how there is majority decision. And that’s how certain disciplinary issues are settled, that is, by majority decision.

how·ĀnandaKathañcānanda, recollection·resolutionsativinayo is there?hoti?
here·ĀnandaIdhānanda, mendicantsbhikkhū a mendicantbhikkhuṁ of such kindevarūpāya heavygarukāya offenseāpattiyā they accusecodenti entailing expulsionpārājikena orvā close to entailing expulsionpārājikasāmantena or:vā:
Venerable, do you recall‘saratāyasmā of such kindevarūpiṁ heavygarukaṁ offenseāpattiṁ having committedāpajjitā entailing expulsionpārājikaṁ orvā close to entailing expulsionpārājikasāmantaṁ or?'vā’ti?
HeSo thus·saysevamāha:
no‘na indeedkho I,ahaṁ, reverend,āvuso, I recallsarāmi of such kindevarūpiṁ heavygarukaṁ offenseāpattiṁ having committedāpajjitā entailing expulsionpārājikaṁ orvā close to entailing expulsionpārājikasāmantaṁ or.'vā’ti.
For thatTassa indeed,kho, Ānanda,ānanda, mendicantbhikkhuno recollection·resolutionsativinayo should be granted.dātabbo.
ThusEvaṁ indeed,kho, Ānanda,ānanda, recollection·resolutionsativinayo there is,hoti, thus + andevañca and·here·certainpanidhekaccānaṁ of disciplinary issuesadhikaraṇānaṁ settlementvūpasamo there ishoti that·isyadidaṁ—
recollection·resolutionsativinayena.

And how is there resolution through recollection? It’s when a mendicant accuses a mendicant of a heavy offense; one entailing expulsion, or close to it: ‘Venerable, do you recall committing the kind of serious offense that entails expulsion or close to it?’ They say: ‘No, reverend, I don’t recall committing such an offense.’ The resolution through recollection should be granted to them. That’s how there is the resolution through recollection. And that’s how certain disciplinary issues are settled, that is, by resolution through recollection.

how·and·ĀnandaKathañcānanda, not·insane·disciplineamūḷhavinayo is there?hoti?
here·ĀnandaIdhānanda, mendicantsbhikkhū a mendicantbhikkhuṁ of such kindevarūpāya seriousgarukāya offenseāpattiyā accusecodenti with one entailing expulsionpārājikena orvā expulsion·nearpārājikasāmantena or:vā:
remember·venerable‘saratāyasmā such kindevarūpiṁ seriousgarukaṁ offenseāpattiṁ to·commitāpajjitā one entailing expulsionpārājikaṁ orvā expulsion·nearpārājikasāmantaṁ or + quotevā’ti?
HeSo thus·saysevamāha:
'No‘na indeedkho I,ahaṁ, reverend,āvuso, recallsarāmi such kindevarūpiṁ seriousgarukaṁ offenseāpattiṁ to·commitāpajjitā one entailing expulsionpārājikaṁ orvā expulsion·nearpārājikasāmantaṁ or + quotevā’ti.
him·himTamenaṁ heso pursuesnibbeṭhentaṁ over·pursueativeṭheti:
surely·venerable‘iṅghāyasmā well·indeedsādhukameva knowjānāhi ifyadi you recallsarasi such kindevarūpiṁ seriousgarukaṁ offenseāpattiṁ to·commitāpajjitā one entailing expulsionpārājikaṁ orvā expulsion·nearpārājikasāmantaṁ or + quotevā’ti.
HeSo thus·saysevamāha:
'I‘ahaṁ indeed,kho, reverend,āvuso, madnessummādaṁ to·reachpāpuṇiṁ of mindcetaso derangement.vipariyāsaṁ.
By thatTena meme while madummattakena manybahuṁ not·ascetic-likeassāmaṇakaṁ done and saidajjhāciṇṇaṁ spoken·behavedbhāsitaparikkantaṁ.
not·INāhaṁ thattaṁ recall.sarāmi.
By madMūḷhena meme thisetaṁ done·quotekatan’ti.
To themTassa indeed,kho, Ānanda,ānanda, mendicantbhikkhuno not·insane·disciplineamūḷhavinayo should be granted.dātabbo.
ThusEvaṁ indeed,kho, Ānanda,ānanda, not·insane·disciplineamūḷhavinayo there is,hoti, thus·andevañca but + here·certainpanidhekaccānaṁ disciplinary issuesadhikaraṇānaṁ settlementvūpasamo there ishoti that is—yadidaṁ—
not·insane·disciplineamūḷhavinayena.

And how is there resolution because of past insanity? It’s when a mendicant accuses a mendicant of the kind of serious offense that entails expulsion, or close to it: ‘Venerable, do you recall committing the kind of serious offense that entails expulsion or close to it?’ They say: ‘No, reverend, I don’t recall committing such an offense.’ But though they try to get out of it, the mendicant pursues the issue: ‘Surely the venerable must know perfectly well if you recall committing an offense that entails expulsion or close to it!’ They say: ‘Reverend, I had gone mad, I was out of my mind. And while I was mad I did and said many things that are not proper for an ascetic. I don’t remember any of that, I was mad when I did it.’ The resolution because of past insanity should be granted to them. That’s how there is resolution because of past insanity. And that’s how certain disciplinary issues are settled, that is, by resolution because of past insanity.

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