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Majjhima Nikāya 104

Sāmagāmasutta

At Sāmagāma · Translation: Bhikkhu Sujato, SuttaCentral

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and how, Ānanda,Kathañcānanda, acting according to what has been admittedpaṭiññātakaraṇaṁ is there?hoti?
here, Ānanda,Idhānanda, a mendicantbhikkhu accusedcodito orvā not accusedacodito orvā an offenseāpattiṁ recallssarati, clarifiesvivarati reveals ituttānīkaroti.
by thatTena, Ānanda,ānanda, mendicantbhikkhunā more seniorvuḍḍhataraṁ mendicantbhikkhuṁ having approachedupasaṅkamitvā over one shoulderekaṁsaṁ robecīvaraṁ having arrangedkatvā feetpāde having bowedvanditvā squatting on the heelsukkuṭikaṁ having satnisīditvā cupped palmsañjaliṁ having raisedpaggahetvā to him thusevamassa should be spokenvacanīyo:
I,‘ahaṁ, sir,bhante, such-and-suchitthannāmaṁ an offenseāpattiṁ have fallen intoāpanno, ittaṁ I confesspaṭidesemī’ti.
heSo speaks thusevamāha:
do you see it?‘passasī’ti?
yes‘Āma I see itpassāmī’ti.
in future‘Āyatiṁ you should restrain yourselfsaṁvareyyāsī’ti.
I shall restrain myself‘Saṁvarissāmī’ti.
thusEvaṁ indeed,kho, Ānanda,ānanda, acting according to what has been admittedpaṭiññātakaraṇaṁ is there,hoti, and thusevañca but here of certainpanidhekaccānaṁ disciplinary issuesadhikaraṇānaṁ settlementvūpasamo ishoti that is,yadidaṁ—
by acting according to what has been admittedpaṭiññātakaraṇena.

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.

And how, Ānanda,Kathañcānanda, further penaltytassapāpiyasikā is there?hoti?
Here, Ānanda,Idhānanda, a mendicantbhikkhu a mendicant (acc.)bhikkhuṁ of such a kindevarūpāya heavygarukāya offenseāpattiyā accusescodeti with expulsionpārājikena orvā with close to expulsionpārājikasāmantena or:vā:
Venerable, do you recall‘saratāyasmā suchevarūpiṁ heavygarukaṁ offenseāpattiṁ having committedāpajjitā entailing expulsionpārājikaṁ orvā close to itpārājikasāmantaṁ or?'vā’ti?
HeSo says:evamāha:
No,‘na indeed,kho I,ahaṁ, reverend,āvuso, recallsarāmi suchevarūpiṁ heavygarukaṁ offenseāpattiṁ having committedāpajjitā entailing expulsionpārājikaṁ orvā close to itpārājikasāmantaṁ or.'vā’ti.
But though they try to get out of it,Tamenaṁ heso trying to get out of itnibbeṭhentaṁ pursues the issue:ativeṭheti:
Surely the venerable‘iṅghāyasmā must know perfectly wellsādhukameva knowjānāhi ifyadi you recallsarasi suchevarūpiṁ heavygarukaṁ offenseāpattiṁ having committedāpajjitā entailing expulsionpārājikaṁ orvā close to itpārājikasāmantaṁ or.'vā’ti.
HeSo says:evamāha:
No,‘na indeed,kho I,ahaṁ, reverend,āvuso, recallsarāmi suchevarūpiṁ heavygarukaṁ offenseāpattiṁ having committedāpajjitā entailing expulsionpārājikaṁ orvā close to itpārājikasāmantaṁ or;vā;
I recallsarāmi butca indeedkho I,ahaṁ, reverend,āvuso, suchevarūpiṁ lightappamattikaṁ offenseāpattiṁ having committed.'āpajjitā’ti.
But though they try to get out of it,Tamenaṁ heso trying to get out of itnibbeṭhentaṁ pursues the issue:ativeṭheti:
Surely the venerable‘iṅghāyasmā must know perfectly wellsādhukameva knowjānāhi ifyadi you recallsarasi suchevarūpiṁ heavygarukaṁ offenseāpattiṁ having committedāpajjitā entailing expulsionpārājikaṁ orvā close to itpārājikasāmantaṁ or?'vā’ti?
HeSo says: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:

for this‘imañhi for indeed Ināmāhaṁ, reverendāvuso, lightappamattikaṁ offenseāpattiṁ having committedāpajjitvā unaskedapuṭṭho I will admitpaṭijānissāmi.
whyKiṁ then Ipanāhaṁ suchevarūpiṁ heavygarukaṁ offenseāpattiṁ having committedāpajjitvā entailing expulsionpārājikaṁ orvā close to expulsionpārājikasāmantaṁ orvā askedpuṭṭho notna I will admitpaṭijānissāmī’ti?
heSo said thusevamāha:
for this‘imañhi indeednāma youtvaṁ, reverendāvuso, lightappamattikaṁ offenseāpattiṁ having committedāpajjitvā unaskedapuṭṭho notna you will admitpaṭijānissasi, whykiṁ thenpana youtvaṁ suchevarūpiṁ heavygarukaṁ offenseāpattiṁ having committedāpajjitvā entailing expulsionpārājikaṁ orvā close to expulsionpārājikasāmantaṁ orvā askedpuṭṭho you will admitpaṭijānissasi?
come, venerableIṅghāyasmā perfectly indeedsādhukameva knowjānāhi ifyadi you remembersarasi suchevarūpiṁ heavygarukaṁ offenseāpattiṁ having committedāpajjitā entailing expulsionpārājikaṁ orvā close to expulsionpārājikasāmantaṁ orvā’ti.
heSo said thusevamāha:
I remember‘sarāmi indeedkho Iahaṁ, reverendāvuso, suchevarūpiṁ heavygarukaṁ offenseāpattiṁ having committedāpajjitā entailing expulsionpārājikaṁ orvā close to expulsionpārājikasāmantaṁ orvā.
too hastilyDavā by meme thisetaṁ was saidvuttaṁ, too hastilyravā by meme thisetaṁ was saidvuttaṁ—
not Ināhaṁ thattaṁ I remembersarāmi suchevarūpiṁ heavygarukaṁ offenseāpattiṁ having committedāpajjitā entailing expulsionpārājikaṁ orvā close to expulsionpārājikasāmantaṁ orvā’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.’

thusEvaṁ indeedkho, Ānandaānanda, further penaltytassapāpiyasikā there ishoti, and thusevañca but here for somepanidhekaccānaṁ of disciplinary issuesadhikaraṇānaṁ settlementvūpasamo there ishoti that isyadidaṁ—
by further penaltytassapāpiyasikāya.

That’s how there is further penalty. And that’s how certain disciplinary issues are settled, that is, by further penalty.

and how indeed, Ānanda,Kathañcānanda, covering over as with grasstiṇavatthārako is therehoti?
here, Ānanda,Idhānanda, of the mendicantsbhikkhūnaṁ continually fightingbhaṇḍanajātānaṁ continually quarrelingkalahajātānaṁ fallen into disputevivādāpannānaṁ while dwellingviharataṁ muchbahuṁ not proper for an asceticassāmaṇakaṁ practicedajjhāciṇṇaṁ there ishoti spoken and oversteppedbhāsitaparikkantaṁ.
by those, Ānanda,Tehānanda, by mendicantsbhikkhūhi all together in harmonysabbeheva in harmonysamaggehi should be assembledsannipatitabbaṁ.
having assembledSannipatitvā of one partyekatopakkhikānaṁ of the mendicantsbhikkhūnaṁ by a competentbyattena by a mendicantbhikkhunā from the seat having risenuṭṭhāyāsanā over one shoulderekaṁsaṁ the robecīvaraṁ having arrangedkatvā cupped palmsañjaliṁ having raisedpaṇāmetvā the Saṅghasaṅgho should be informedñāpetabbo—
let it listenSuṇātu to me,me, sir,bhante, the Saṅghasaṅgho.
thisIdaṁ of usamhākaṁ continually fightingbhaṇḍanajātānaṁ continually quarrelingkalahajātānaṁ fallen into disputevivādāpannānaṁ while dwellingviharataṁ muchbahuṁ not proper for an asceticassāmaṇakaṁ practicedajjhāciṇṇaṁ spoken and oversteppedbhāsitaparikkantaṁ.
ifYadi of the Saṅghasaṅghassa appropriatepattakallaṁ, Iahaṁ whichyā and justceva of theseimesaṁ of venerablesāyasmantānaṁ offenseāpatti whichyā andca of myselfattano offense,āpatti, of these veryimesañceva of venerablesāyasmantānaṁ for the benefitatthāya of myselfattano andca for the benefit,atthāya, in the middle of the Saṅghasaṅghamajjhe by covering over as with grasstiṇavatthārakena I might disclosedeseyyaṁ, having exceptedṭhapetvā gravely blameworthythullavajjaṁ having exceptedṭhapetvā connected with laypeoplegihipaṭisaṁyuttan’ti.
then of the other partyAthāparesaṁ of one partyekatopakkhikānaṁ of the mendicantsbhikkhūnaṁ by a competentbyattena by a mendicantbhikkhunā from the seat having risenuṭṭhāyāsanā over one shoulderekaṁsaṁ the robecīvaraṁ having arrangedkatvā cupped palmsañjaliṁ having raisedpaṇāmetvā the Saṅghasaṅgho should be informedñāpetabbo:
let it listen‘Suṇātu to me,me, sir,bhante, the Saṅghasaṅgho.
thisIdaṁ of usamhākaṁ continually fightingbhaṇḍanajātānaṁ continually quarrelingkalahajātānaṁ fallen into disputevivādāpannānaṁ while dwellingviharataṁ muchbahuṁ not proper for an asceticassāmaṇakaṁ practicedajjhāciṇṇaṁ spoken and oversteppedbhāsitaparikkantaṁ.

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.

ifYadi to the Saṅghasaṅghassa it seems appropriatepattakallaṁ, Iahaṁ whateveryā and indeedceva of theseimesaṁ of the venerablesāyasmantānaṁ offenseāpatti whateveryā andca of myselfattano offenseāpatti, and indeed of theseimesañceva of the venerablesāyasmantānaṁ for the benefitatthāya of myselfattano andca for the benefitatthāya, in the middle of the Saṅghasaṅghamajjhe by covering over as if with grasstiṇavatthārakena I should disclosedeseyyaṁ, having set asideṭhapetvā gravely blameworthy offensethullavajjaṁ having set asideṭhapetvā connected with laypeoplegihipaṭisaṁyuttan’ti.
thusEvaṁ indeedkho, Ānandaānanda, covering over as if with grasstiṇavatthārako there ishoti, and thusevañca indeed here of certainpanidhekaccānaṁ of disciplinary issuesadhikaraṇānaṁ settlementvūpasamo there ishoti that isyadidaṁ—
by covering over as if with grasstiṇavatthārakena.

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.

these sixChayime, Ānandaānanda, qualitiesdhammā warm-heartedsāraṇīyā making fondnesspiyakaraṇā making respectgarukaraṇā for inclusionsaṅgahāya without quarrelingavivādāya for harmonysāmaggiyā for unityekībhāvāya conducesaṁvattanti.
whichKatame six?cha?
Here, ĀnandaIdhānanda, a mendicant'sbhikkhuno kindnessmettaṁ bodily actionkāyakammaṁ is consistently presentpaccupaṭṭhitaṁ there ishoti towards spiritual companionssabrahmacārīsu in publicāvi andceva in privateraho andca.
this tooAyampi qualitydhammo warm-heartedsāraṇīyo making fondnesspiyakaraṇo making respectgarukaraṇo for inclusionsaṅgahāya without quarrelingavivādāya for harmonysāmaggiyā for unityekībhāvāya conducessaṁvattati.
againPuna furthermorecaparaṁ, Ānandaānanda, a mendicant'sbhikkhuno kindnessmettaṁ verbal actionvacīkammaṁ is consistently presentpaccupaṭṭhitaṁ there ishoti towards spiritual companionssabrahmacārīsu in publicāvi andceva in privateraho andca.
this tooAyampi qualitydhammo warm-heartedsāraṇīyo making fondnesspiyakaraṇo making respectgarukaraṇo for inclusionsaṅgahāya without quarrelingavivādāya for harmonysāmaggiyā for unityekībhāvāya conducessaṁvattati.
againPuna furthermorecaparaṁ, Ānandaānanda, a mendicant'sbhikkhuno kindnessmettaṁ mental actionmanokammaṁ is consistently presentpaccupaṭṭhitaṁ there ishoti towards spiritual companionssabrahmacārīsu in publicāvi andceva in privateraho andca.
this tooAyampi qualitydhammo warm-heartedsāraṇīyo making fondnesspiyakaraṇo making respectgarukaraṇo for inclusionsaṅgahāya without quarrelingavivādāya for harmonysāmaggiyā for unityekībhāvāya conducessaṁvattati.
againPuna furthermorecaparaṁ, Ānandaānanda, a mendicant—whateverbhikkhu—ye thosete material thingslābhā legitimatedhammikā gained by legitimate meansdhammaladdhā evenantamaso even the measure of what is placed in the alms-bowlpattapariyāpannamattampi suchtathārūpehi material things—shares without reservationlābhehi—apaṭivibhattabhogī he ishoti, with ethicalsīlavantehi spiritual companionssabrahmacārīhi using in commonsādhāraṇabhogī.

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.

this tooAyampi qualitydhammo warm-heartedsāraṇīyo making fondnesspiyakaraṇo making respectgarukaraṇo for inclusionsaṅgahāya for non-disputeavivādāya for harmonysāmaggiyā for unityekībhāvāya conduces tosaṁvattati.
furthermorePuna and moreovercaparaṁ, Ānandaānanda, a mendicant—whateverbhikkhu—yāni thosetāni preceptssīlāni intactakhaṇḍāni impeccableacchiddāni spotlessasabalāni unmarredakammāsāni liberatingbhujissāni praised by sensible peopleviññuppasatthāni not mistakenaparāmaṭṭhāni leading to immersionsamādhisaṁvattanikāni of such kindtathārūpesu in precepts—living in shared preceptssīlesu—sīlasāmaññagato dwellsviharati with spiritual companionssabrahmacārīhi in publicāvi andceva in privateraho andca.
this tooAyampi qualitydhammo warm-heartedsāraṇīyo making fondnesspiyakaraṇo making respectgarukaraṇo for inclusionsaṅgahāya for non-disputeavivādāya for harmonysāmaggiyā for unityekībhāvāya conduces tosaṁvattati.
furthermorePuna and moreovercaparaṁ, Ānandaānanda, a mendicant—whatever thisbhikkhu—yāyaṁ viewdiṭṭhi nobleariyā emancipatingniyyānikā delivers oneniyyāti of one who applies ittakkarassa rightlysammā for the complete ending of sufferingdukkhakkhayāya of such kindtathārūpāya in view—living in shared viewdiṭṭhiyā—diṭṭhisāmaññagato dwellsviharati with spiritual companionssabrahmacārīhi in publicāvi andceva in privateraho andca.
this tooAyampi qualitydhammo warm-heartedsāraṇīyo making fondnesspiyakaraṇo making respectgarukaraṇo for inclusionsaṅgahāya for non-disputeavivādāya for harmonysāmaggiyā for unityekībhāvāya conduces tosaṁvattati.
theseIme indeedkho, Ānandaānanda, sixcha warm-heartedsāraṇīyā qualitiesdhammā making fondnesspiyakaraṇā making respectgarukaraṇā for inclusionsaṅgahāya for non-disputeavivādāya for harmonysāmaggiyā for unityekībhāvāya conduce tosaṁvattanti.

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.

theseIme ifce youtumhe, Ānandaānanda, sixcha warm-heartedsāraṇīye qualitiesdhamme having undertakensamādāya you should proceedvatteyyātha, do you seepassatha notno youtumhe, Ānandaānanda, anytaṁ criticismvacanapathaṁ smallaṇuṁ orvā largethūlaṁ orvā thatyaṁ youtumhe could not endurenādhivāseyyāthā”ti?
no“No indeed thishetaṁ, sirbhante”.
that is why, Ānanda“Tasmātihānanda, theseime sixcha warm-heartedsāraṇīye qualitiesdhamme having undertakensamādāya proceedvattatha.
thatTaṁ for youvo will bebhavissati for a long timedīgharattaṁ for welfarehitāya for happinesssukhāyā”ti.
this he saidIdamavoca the Buddhabhagavā.
satisfiedAttamano Venerableāyasmā Ānandaānando of the Buddhabhagavato speechbhāsitaṁ approvedabhinandīti.
Sāmagāma SuttaSāmagāmasuttaṁ finishedniṭṭhitaṁ fourthcatutthaṁ.

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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