At Sāmagāma · Translation: Bhikkhu Sujato, SuttaCentral
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⚠ Glossing did not finish. The original text is shown below.
Kathañcānanda, paṭiññātakaraṇaṁ hoti? Idhānanda, bhikkhu codito vā acodito vā āpattiṁ sarati, vivarati uttānīkaroti. Tena, ānanda, bhikkhunā vuḍḍhataraṁ bhikkhuṁ upasaṅkamitvā ekaṁsaṁ cīvaraṁ katvā pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo: ‘ahaṁ, bhante, itthannāmaṁ āpattiṁ āpanno, taṁ paṭidesemī’ti. So evamāha: ‘passasī’ti? ‘Āma passāmī’ti. ‘Āyatiṁ saṁvareyyāsī’ti. ‘Saṁvarissāmī’ti. Evaṁ kho, ānanda, paṭiññātakaraṇaṁ hoti, evañca panidhekaccānaṁ adhikaraṇānaṁ vūpasamo hoti yadidaṁ— paṭiññātakaraṇena.
And how is there acting according to what has been admitted? It’s when a mendicant, whether accused or not, recalls an offense and clarifies it and reveals it. After approaching a more senior mendicant, that mendicant should arrange his robe over one shoulder, bow to that mendicant’s feet, squat on their heels, raise their cupped palms, and say: ‘Sir, I have fallen into such-and-such an offense. I confess it.’ The senior mendicant says: ‘Do you see it?’ ‘Yes, I see it.’ ‘Then restrain yourself in future.’ ‘I shall restrain myself.’ That’s how there is acting according to what has been admitted. And that’s how certain disciplinary issues are settled, that is, by acting according to what has been admitted.
Kathañcānanda, tassapāpiyasikā hoti? Idhānanda, bhikkhu bhikkhuṁ evarūpāya garukāya āpattiyā codeti pārājikena vā pārājikasāmantena vā: ‘saratāyasmā evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti? So evamāha: ‘na kho ahaṁ, āvuso, sarāmi evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti. Tamenaṁ so nibbeṭhentaṁ ativeṭheti: ‘iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti. So evamāha: ‘na kho ahaṁ, āvuso, sarāmi evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā; sarāmi ca kho ahaṁ, āvuso, evarūpiṁ appamattikaṁ āpattiṁ āpajjitā’ti. Tamenaṁ so nibbeṭhentaṁ ativeṭheti: ‘iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti? So evamāha:
And how is there a verdict of further penalty? It’s when a mendicant accuses a mendicant of the kind of heavy offense that entails expulsion, or close to it: ‘Venerable, do you recall committing the kind of heavy 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 don’t recall committing a heavy offense of that nature. But I do recall committing a light 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:
‘imañhi nāmāhaṁ, āvuso, appamattikaṁ āpattiṁ āpajjitvā apuṭṭho paṭijānissāmi. Kiṁ panāhaṁ evarūpiṁ garukaṁ āpattiṁ āpajjitvā pārājikaṁ vā pārājikasāmantaṁ vā puṭṭho na paṭijānissāmī’ti? So evamāha: ‘imañhi nāma tvaṁ, āvuso, appamattikaṁ āpattiṁ āpajjitvā apuṭṭho na paṭijānissasi, kiṁ pana tvaṁ evarūpiṁ garukaṁ āpattiṁ āpajjitvā pārājikaṁ vā pārājikasāmantaṁ vā puṭṭho paṭijānissasi? Iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti. So evamāha: ‘sarāmi kho ahaṁ, āvuso, evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā. Davā me etaṁ vuttaṁ, ravā me etaṁ vuttaṁ— nāhaṁ taṁ sarāmi evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti.
‘Reverend, I’ll go so far as to admit this light offense even when not asked. Why wouldn’t I admit a heavy offense when asked?’ They say: ‘You wouldn’t have admitted that light offense without being asked, so why would you admit a heavy offense? Surely the venerable must know perfectly well if you recall committing an offense that entails expulsion or close to it!’ They say: ‘Reverend, I do recall committing the kind of heavy offense that entails expulsion or close to it. I spoke too hastily when I said that I didn’t recall it.’
Evaṁ kho, ānanda, tassapāpiyasikā hoti, evañca panidhekaccānaṁ adhikaraṇānaṁ vūpasamo hoti yadidaṁ— tassapāpiyasikāya.
That’s how there is further penalty. And that’s how certain disciplinary issues are settled, that is, by further penalty.
Kathañcānanda, tiṇavatthārako hoti? Idhānanda, bhikkhūnaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ hoti bhāsitaparikkantaṁ. Tehānanda, bhikkhūhi sabbeheva samaggehi sannipatitabbaṁ. Sannipatitvā ekatopakkhikānaṁ bhikkhūnaṁ byattena bhikkhunā uṭṭhāyāsanā ekaṁsaṁ cīvaraṁ katvā añjaliṁ paṇāmetvā saṅgho ñāpetabbo— Suṇātu me, bhante, saṅgho. Idaṁ amhākaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. 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. Athāparesaṁ ekatopakkhikānaṁ bhikkhūnaṁ byattena bhikkhunā uṭṭhāyāsanā ekaṁsaṁ cīvaraṁ katvā añjaliṁ paṇāmetvā saṅgho ñāpetabbo: ‘Suṇātu me, bhante, saṅgho. Idaṁ amhākaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ.
And how is there the covering over as if with grass? It’s when the mendicants continually fight, quarrel, and dispute, doing and saying many things that are not proper for an ascetic. Those mendicants should all sit together in harmony. A competent mendicant of one party, having risen from their seat, arranged their robe over one shoulder, and raised their cupped palms, should inform the Saṅgha: ‘Sir, let the Saṅgha listen to me. We have been continually fighting, quarreling, and disputing, doing and saying many things that are not proper for an ascetic. 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 as if with grass any offenses committed by these venerables and by myself, excepting only those that are gravely blameworthy and those connected with laypeople.’ Then a competent mendicant of the other party, having risen from their seat, arranged their robe over one shoulder, and raising their cupped palms, should inform the Saṅgha: ‘Sir, let the Saṅgha listen to me. We have been continually fighting, quarreling, and disputing, doing and saying many things that are not proper for an ascetic.
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. Evaṁ kho, ānanda, tiṇavatthārako hoti, evañca panidhekaccānaṁ adhikaraṇānaṁ vūpasamo hoti yadidaṁ— tiṇavatthārakena.
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 as if with grass any offenses committed by these venerables and by myself, excepting only those that are gravely blameworthy and those connected with laypeople.’ That’s how there is the covering over as if with grass. And that’s how certain disciplinary issues are settled, that is, by covering over as if with grass.
Chayime, ānanda, dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattanti. Katame cha? Idhānanda, bhikkhuno mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. Puna caparaṁ, ānanda, bhikkhuno mettaṁ vacīkammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. Puna caparaṁ, ānanda, bhikkhuno mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. Puna caparaṁ, ānanda, bhikkhu—ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi—apaṭivibhattabhogī hoti, sīlavantehi sabrahmacārīhi sādhāraṇabhogī.
Ānanda, these six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling. What six? Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private. This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without dispute. Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness … This too is a warm-hearted quality. Furthermore, a mendicant consistently treats their spiritual companions with mental kindness … This too is a warm-hearted quality. Furthermore, a mendicant shares without reservation any material things they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions.
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. Puna caparaṁ, ānanda, bhikkhu—yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni tathārūpesu sīlesu—sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. Puna caparaṁ, ānanda, bhikkhu—yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā—diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. Ime kho, ānanda, cha sāraṇīyā dhammā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattanti.
This too is a warm-hearted quality. Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This too is a warm-hearted quality. Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and delivers one who applies it to the complete ending of suffering. This too is a warm-hearted quality. These six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without dispute.
Ime ce tumhe, ānanda, cha sāraṇīye dhamme samādāya vatteyyātha, passatha no tumhe, ānanda, taṁ vacanapathaṁ aṇuṁ vā thūlaṁ vā yaṁ tumhe nādhivāseyyāthā”ti? “No hetaṁ, bhante”. “Tasmātihānanda, ime cha sāraṇīye dhamme samādāya vattatha. Taṁ vo bhavissati dīgharattaṁ hitāya sukhāyā”ti. Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti. Sāmagāmasuttaṁ niṭṭhitaṁ catutthaṁ.
If you should proceed having undertaken these six warm-hearted qualities, do you see any criticism, large or small, that you could not endure?” “No, sir.” “That’s why, Ānanda, you should proceed having undertaken these six warm-hearted qualities. That will be for your lasting welfare and happiness.” That is what the Buddha said. Satisfied, Venerable Ānanda approved what the Buddha said.
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