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Majjhima Nikāya 104

Sāmagāmasutta

At Sāmagāma · Translation: Bhikkhu Sujato, SuttaCentral

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such aEvarūpañce youtumhe, Ānandaānanda, root of disputevivādamūlaṁ internallyajjhattaṁ orvā externallybahiddhā orvā notna you would seesamanupasseyyātha. thereTatra youtumhe, Ānandaānanda, of that verytasseva badpāpakassa root of disputevivādamūlassa in the futureāyatiṁ for non-arisinganavassavāya you should practicepaṭipajjeyyātha.
thus of thisEvametassa badpāpakassa root of disputevivādamūlassa abandoningpahānaṁ ishoti, thus of thisevametassa badpāpakassa root of disputevivādamūlassa in the futureāyatiṁ non-arisinganavassavo 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…
attached to their own viewssandiṭṭhiparāmāsī ishoti holding them tightādhānaggāhī refusing to let goduppaṭinissaggī.
thatYo suchso, Ānandaānanda, a mendicantbhikkhu attached to their own viewssandiṭṭhiparāmāsī ishoti holding them tightādhānaggāhī refusing to let goduppaṭinissaggī suchso in the Teachersattharipi without respectagāravo dwellsviharati without reverenceappatisso, in the teachingdhammepi without respectagāravo dwellsviharati without reverenceappatisso, in the Saṅghasaṅghepi without respectagāravo dwellsviharati without reverenceappatisso, in the trainingsikkhāyapi notna one who fulfillsparipūrakārī ishoti.
thatYo suchso, Ānandaānanda, a mendicantbhikkhu in the Teachersatthari without respectagāravo dwellsviharati without reverenceappatisso, in the teachingdhamme …… in the Saṅghasaṅghe …… in the trainingsikkhāya notna one who fulfillsparipūrakārī 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 the benefitanatthāya against the welfareahitāya for sufferingdukkhāya of gods and humansdevamanussānaṁ.
if suchEvarūpañce youtumhe, Ānandaānanda, a root of disputevivādamūlaṁ internallyajjhattaṁ orvā externallybahiddhā orvā you should seesamanupasseyyātha. thereTatra youtumhe, Ānandaānanda, of that verytasseva badpāpakassa root of disputevivādamūlassa 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.

if such everEvarūpañce youtumhe, Ānandaānanda, root of disputevivādamūlaṁ internallyajjhattaṁ orvā externallybahiddhā orvā notna you would seesamanupasseyyātha, theretatra youtumhe, Ānandaānanda, of that verytasseva badpāpakassa root of disputevivādamūlassa in the futureāyatiṁ for non-arisinganavassavāya you should practicepaṭipajjeyyātha.
thus of thisEvametassa badpāpakassa root of disputevivādamūlassa abandoningpahānaṁ ishoti, thus of thisevametassa badpāpakassa root of disputevivādamūlassa 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.

these fourCattārimāni, Ānandaānanda, disciplinary issuesadhikaraṇāni.
whichKatamāni fourcattāri?
due to disputesVivādādhikaraṇaṁ, due to accusationsanuvādādhikaraṇaṁ, due to offensesāpattādhikaraṇaṁ, due to businesskiccādhikaraṇaṁ—
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, means of settling disciplinary issuesadhikaraṇasamathā of arisen onesuppannuppannānaṁ of disciplinary issuesadhikaraṇānaṁ for the settlingsamathāya for the calmingvūpasamāya—
resolution face-to-facesammukhāvinayo to be applieddātabbo, resolution through recollectionsativinayo to be granteddātabbo, resolution because of past insanityamūḷhavinayo to be granteddātabbo, according to what has been admittedpaṭiññāya to be acted uponkāretabbaṁ, majority decisionyebhuyyasikā, further penaltytassapāpiyasikā, covering over as if with grasstiṇavatthārako.

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, resolution face-to-facesammukhāvinayo is therehoti?
here, Ānanda,Idhānanda, mendicantsbhikkhū are disputingvivadanti 'it is the teaching'dhammoti orvā 'it is not the teaching'adhammoti orvā 'it is the monastic law'vinayoti orvā 'it is not the monastic law'avinayoti or.vā.
by those mendicants, Ānanda,Tehānanda, by mendicantsbhikkhūhi all togethersabbeheva in harmonysamaggehi should all sit togethersannipatitabbaṁ.
having sat togetherSannipatitvā the guidelines of the teachingdhammanetti should be thoroughly gone oversamanumajjitabbā.
the guidelines of the teachingDhammanettiṁ having thoroughly gone oversamanumajjitvā asyathā theretattha agreessameti sotathā thattaṁ disciplinary issueadhikaraṇaṁ should be settledvūpasametabbaṁ.
thusEvaṁ indeed,kho, Ānanda,ānanda, resolution face-to-facesammukhāvinayo is therehoti;
and thusevañca but here of certainpanidhekaccānaṁ disciplinary issuesadhikaraṇānaṁ resolutionvūpasamo is therehoti that is—yadidaṁ—
by resolution face-to-face.sammukhāvinayena.

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.

and how, Ānanda,Kathañcānanda, majority decisionyebhuyyasikā is therehoti?
thoseTe ifce, Ānanda,ānanda, mendicantsbhikkhū notna are ablesakkonti thattaṁ issueadhikaraṇaṁ in thattasmiṁ monasteryāvāse to settlevūpasametuṁ.
by those mendicants, Ānanda,Tehānanda, by mendicantsbhikkhūhi in whichyasmiṁ monasteryāvāse morebahutarā mendicantsbhikkhū thatso monasteryāvāso should be gone togantabbo.
thereTattha by 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, and thusevañca 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.

And how, Ānanda,Kathañcānanda, resolution through recollectionsativinayo is there?hoti?
Here, Ānanda,Idhānanda, 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 says thus:evamāha:
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 resolution through recollectionsativinayo should be granted.dātabbo.
ThusEvaṁ indeed,kho, Ānanda,ānanda, resolution through recollectionsativinayo there is,hoti, and thusevañca and here for certainpanidhekaccānaṁ of disciplinary issuesadhikaraṇānaṁ settlementvūpasamo there ishoti that is—yadidaṁ—
by resolution through recollection.sativinayena.

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.

And how, Ānanda,Kathañcānanda, resolution because of past insanityamūḷhavinayo is there?hoti?
Here, Ānanda,Idhānanda, mendicantsbhikkhū a mendicantbhikkhuṁ of such kindevarūpāya seriousgarukāya offenseāpattiyā accusecodenti with one entailing expulsionpārājikena orvā with one close to expulsionpārājikasāmantena or:vā:
'Venerable, do you recall‘saratāyasmā such kindevarūpiṁ seriousgarukaṁ offenseāpattiṁ having committedāpajjitā one entailing expulsionpārājikaṁ orvā one close to expulsionpārājikasāmantaṁ or?'vā’ti?
HeSo says:evamāha:
'No‘na indeedkho I,ahaṁ, reverend,āvuso, recallsarāmi such kindevarūpiṁ seriousgarukaṁ offenseāpattiṁ having committedāpajjitā one entailing expulsionpārājikaṁ orvā one close to expulsionpārājikasāmantaṁ or.'vā’ti.
But though him, trying to get out of it,Tamenaṁ heso pursuesnibbeṭhentaṁ the issue:ativeṭheti:
'Surely the venerable must know‘iṅghāyasmā perfectly wellsādhukameva knowjānāhi ifyadi you recallsarasi such kindevarūpiṁ seriousgarukaṁ offenseāpattiṁ having committedāpajjitā one entailing expulsionpārājikaṁ orvā one close to expulsionpārājikasāmantaṁ or!'vā’ti.
HeSo says:evamāha:
'I‘ahaṁ indeed,kho, reverend,āvuso, madnessummādaṁ I reachedpāpuṇiṁ of mindcetaso derangement.vipariyāsaṁ.
By thatTena meme while madummattakena manybahuṁ not proper for an asceticassāmaṇakaṁ done and saidajjhāciṇṇaṁ having behaved and spoken.bhāsitaparikkantaṁ.
I do notNāhaṁ thattaṁ recall.sarāmi.
By madMūḷhena meme thisetaṁ was done.'katan’ti.
To themTassa indeed,kho, Ānanda,ānanda, mendicantbhikkhuno resolution because of past insanityamūḷhavinayo should be granted.dātabbo.
ThusEvaṁ indeed,kho, Ānanda,ānanda, resolution because of past insanityamūḷhavinayo there is,hoti, and thusevañca but here, of certainpanidhekaccānaṁ disciplinary issuesadhikaraṇānaṁ settlementvūpasamo there ishoti that is—yadidaṁ—
by resolution because of past insanity.amūḷhavinayena.

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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