Sāmagāmasutta

Majjhima Nikāya 104

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.

So I have heard. At one time the Buddha was staying in the land of the Sakyans near the village of Sāma.

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.

Now at that time the Jain ascetic of the Ñātika clan had recently passed away at Pāvā. With his passing the Jain ascetics split, dividing into two factions, fighting, quarreling, and disputing, continually wounding each other with barbed words: “You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!” You’d think there was nothing but slaughter going on among the Jain ascetics. And the Jain Ñātika’s white-clothed lay disciples were disillusioned, dismayed, and disappointed in the Jain ascetics. They were equally disappointed with a teaching and training so poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha, with broken monument and without a refuge.

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.

And then, after completing the rainy season residence near Pāvā, the novice Cunda went to see Venerable Ānanda at Sāma village. He bowed, sat down to one side, and told him what had happened.

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.

Ānanda said to him, “Reverend Cunda, we should see the Buddha about this matter. Come, let’s go to the Buddha and inform him about this.” “Yes, sir,” replied Cunda. Then Ānanda and Cunda went to the Buddha, bowed, sat down to one side, and Ānanda informed him of what Cunda had said. He went on to say, “Sir, it occurs to me: ‘When the Buddha has passed away, let no dispute arise in the Saṅgha. For such a dispute would be for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of gods and humans.’”

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.

“What do you think, Ānanda? Do you see even two mendicants whose opinion differs regarding the things I have taught from my direct knowledge, that is, the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path?” “No, sir, I do not. Nevertheless, there are some individuals who appear to live obedient to the Buddha, but when the Buddha has passed away they might create a dispute in the Saṅgha regarding livelihood or the monastic code. Such a dispute would be for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of gods and humans.” “Ānanda, dispute about livelihood or the monastic code is a minor matter.

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.

But should a dispute arise in the Saṅgha concerning the path or the practice, that would be for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of gods and humans.

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.

Ānanda, there are these six roots of dispute. What six? Firstly, a mendicant is irritable and acrimonious. 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.

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