Schism Among the Nigaṇṭhas
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sakkesu viharati sāmagāme.
Thus have I heard—At one time, the Blessed One was dwelling among the Sakyans at Sāmagāma.
Tena kho pana samayena nigaṇṭho nāṭaputto pāvāyaṁ adhunākālaṅkato hoti. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti: “na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi. Kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi. Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṁ me, asahitaṁ te. Purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca. Adhiciṇṇaṁ te viparāvattaṁ. Āropito te vādo. Niggahitosi, cara vādappamokkhāya; nibbeṭhehi vā sace pahosī”ti. Vadhoyeva kho maññe nigaṇṭhesu nāṭaputtiyesu vattati. Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā virattarūpā paṭivānarūpā yathā taṁ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe.
Now at that time, Nigaṇṭha Nāṭaputta had recently passed away at Pāvā. Following his death, the Nigaṇṭhas were split, divided into two factions, engaging in blaming, quarreling, and disputing with one another, stabbing each other with pointed words: “You do not understand this doctrine and discipline, I understand this doctrine and discipline. How will you understand this doctrine and discipline? You are practicing wrongly, I am practicing rightly. What I say is consistent, what you say is inconsistent. What should be said first you said last, what should be said last you said first. What you have thought out has been turned upside down, your doctrine has been refuted, you are defeated, go and save your doctrine, or disentangle yourself if you can!” It seemed like there was nothing but slaughter among the followers of Nigaṇṭha Nāṭaputta. Even the white-clothed lay disciples of Nigaṇṭha Nāṭaputta were disillusioned, dismayed, and repelled by the followers of Nigaṇṭha Nāṭaputta, just as they were with that poorly declared doctrine and discipline, which is poorly proclaimed, not leading to deliverance, not conducive to tranquility, not made known by a perfectly Awakened One, like a broken shrine, left without a refuge.
Atha kho cundo samaṇuddeso pāvāyaṁ vassaṁvuṭṭho yena sāmagāmo yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho cundo samaṇuddeso āyasmantaṁ ānandaṁ etadavoca: “nigaṇṭho, bhante, nāṭaputto pāvāyaṁ adhunākālaṅkato. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā …pe… bhinnathūpe appaṭisaraṇe”ti.
Then the novice Cunda, having spent the rains residence at Pāvā, approached the venerable Ānanda at Sāmagāma. Having approached, he paid homage to the venerable Ānanda and sat down to one side. Seated to one side, the novice Cunda said to the venerable Ānanda: “Venerable sir, Nigaṇṭha Nāṭaputta has recently passed away at Pāvā. Following his death, the Nigaṇṭhas were split, divided into two factions ... like a broken shrine, left without a refuge.”
Evaṁ vutte, āyasmā ānando cundaṁ samaṇuddesaṁ etadavoca: “atthi kho idaṁ, āvuso cunda, kathāpābhataṁ bhagavantaṁ dassanāya. Āyāma, āvuso cunda, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṁ bhagavato ārocessāmā”ti.
When this was said, the venerable Ānanda said to the novice Cunda: “Friend Cunda, this topic should be brought up with the Blessed One. Come, friend Cunda, let us approach the Blessed One. Having approached, we will report this matter to the Blessed One.”
“Evaṁ, bhante”ti kho cundo samaṇuddeso āyasmato ānandassa paccassosi.
“Yes, venerable sir,” the novice Cunda replied to the venerable Ānanda.
Atha kho āyasmā ca ānando cundo ca samaṇuddeso yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: “ayaṁ, bhante, cundo samaṇuddeso evamāha: ‘nigaṇṭho, bhante, nāṭaputto pāvāyaṁ adhunākālaṅkato. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā …pe… bhinnathūpe appaṭisaraṇe’ti. Tassa mayhaṁ, bhante, evaṁ hoti: ‘mā heva bhagavato accayena saṅghe vivādo uppajji; svāssa vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānan’”ti.
Then the venerable Ānanda and the novice Cunda approached the Blessed One. Having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, the venerable Ānanda said to the Blessed One: “Venerable sir, this novice Cunda has said: ‘Venerable sir, Nigaṇṭha Nāṭaputta has recently passed away at Pāvā. Following his death, the Nigaṇṭhas were split, divided into two factions ... like a broken shrine, left without a refuge.’ Venerable sir, I thought this: ‘May no dispute arise in the Saṅgha after the Blessed One’s passing; for such a dispute would be for the harm of many people, for the unhappiness of many people, for the ruin, harm, and suffering of gods and humans.’”
Disputes in the Saṅgha
“Taṁ kiṁ maññasi, ānanda, ye vo mayā dhammā abhiññā desitā, seyyathidaṁ— cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, passasi no tvaṁ, ānanda, imesu dhammesu dvepi bhikkhū nānāvāde”ti?
“What do you think, Ānanda? These things that I have taught you after directly knowing them—that is, the |four establishments of mindfulness::four foundations or objective domains of mindfulness that one gradually establishes and cultivates as a direct way of practice. [Read more in MN 10 - Satipaṭṭhānasutta - Establishments of Mindfulness](/mn10) [cattāro + satipaṭṭhānā]|, the |four right efforts::The four right efforts prevent the arising and lead to giving up of unarisen harmful and unwholesome qualities, and lead to the arising, stability, retention, growth, and full development of wholesome qualities. [Read more in AN 4.13 - Padhāna sutta - Striving](/an4.13) [cattāro + sammappadhānā]|, the |four bases of psychic powers::four bases of spiritual powers, roads to supernormal abilities. [Read more in SN 51.20 - Vibhaṅga sutta - Analysis of the Four Bases of Psychic Powers](/sn51.20) [cattāro + iddhipādā]|, the |five faculties::mental faculties of faith, energy, mindfulness, collectedness, and wisdom. [Read SN 48.10 - Vibhaṅga sutta - Analysis of Five Faculties](/sn48.10) [pañcindriyā]|, the |five powers::unshakable mental strengths of faith, energy, mindfulness, collectedness, and wisdom; they mirror the five faculties but are firm and stable in the face of opposition. [pañcabalā]|, the |seven factors of awakening::the seven factors of enlightenment, namely of mindfulness, investigation of states, energy, joy, tranquility, collectedness, and equanimity. Read [SN 46.23 - Ṭhāniya Sutta - Serving As A Basis](/sn46.23) [satta + bojjhaṅgā]|, and the |noble eightfold path::the path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness. [Read SN 45.8 - Vibhaṅga sutta - Analysis](/sn45.8) [ariya + aṭṭhaṅgika + magga]|—do you see even two bhikkhus who hold different doctrines concerning these things?”
“Ye me, bhante, dhammā bhagavatā abhiññā desitā, seyyathidaṁ— cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, nāhaṁ passāmi imesu dhammesu dvepi bhikkhū nānāvāde. Ye ca kho, bhante, puggalā bhagavantaṁ patissayamānarūpā viharanti tepi bhagavato accayena saṅghe vivādaṁ janeyyuṁ ajjhājīve vā adhipātimokkhe vā. Svāssa vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānan”ti.
“Venerable sir, regarding those things that the Blessed One has taught after directly knowing them—that is, the four establishments of mindfulness, the four right efforts, the four bases of psychic powers, the five faculties, the five powers, the seven factors of awakening, and the noble eightfold path—I do not see even two bhikkhus who hold different doctrines concerning these things. But there are individuals, venerable sir, who dwell subservient to the Blessed One who might instigate a dispute in the Saṅgha after the Blessed One’s passing concerning livelihood or the |Pātimokkha::precepts for Buddhist monastics [pātimokkha]|. Such a dispute would be for the harm of many people, for the unhappiness of many people, for the ruin, harm, and suffering of gods and humans.”
“Appamattako so, ānanda, vivādo yadidaṁ—ajjhājīve vā adhipātimokkhe vā. Magge vā hi, ānanda, paṭipadāya vā saṅghe vivādo uppajjamāno uppajjeyya; svāssa vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.
“That dispute is minor, Ānanda, that is, concerning livelihood or the Pātimokkha. If, however, a dispute should arise in the Saṅgha concerning the path or the way of practice, that dispute would be for the harm of many people, for the unhappiness of many people, for the ruin, harm, and suffering of gods and humans.
Six Roots of Dispute
Chayimāni, ānanda, vivādamūlāni. Katamāni cha? Idhānanda, bhikkhu kodhano hoti upanāhī. Yo so, ānanda, bhikkhu kodhano hoti upanāhī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, ānanda, bhikkhu satthari agāravo viharati appatisso, dhamme … saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī hoti, so saṅghe vivādaṁ janeti; yo hoti vivādo bahujanāhitāya bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. Evarūpañce tumhe, ānanda, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha, tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpañce tumhe, ānanda, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṁ hoti, evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti.
There are these six roots of dispute, Ānanda. What six? 1.) Here, Ānanda, a bhikkhu is |irritable::prone to anger [kodhana]| and |resentful::who bears a grudge, who harbors enmity [upanāhī]|. That bhikkhu, Ānanda, who is irritable and resentful dwells without respect and |deference::without politeness, without regard [appatissa]| toward the Teacher, dwells without respect and deference toward the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, dwells without respect and deference toward the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]|, and does not fulfill the training. That bhikkhu, Ānanda, who dwells without respect and deference toward the Teacher, the Dhamma, and the Saṅgha, and who does not fulfill the training, |instigates::produces; lit. causes to be born [janeti]| a dispute in the Saṅgha; such a dispute is for the harm of many people, for the unhappiness of many people, for the ruin, harm, and suffering of gods and humans. If, Ānanda, you see such a root of dispute within yourselves or in others, you should strive to abandon that same harmful root of dispute. If, Ānanda, you do not see such a root of dispute within yourselves or in others, you should practice to ensure that this harmful root of dispute does not arise in the future. In this way, there is the abandoning of this harmful root of dispute. In this way, there is non-arising of this harmful root of dispute in the future.
Puna caparaṁ, ānanda, bhikkhu makkhī hoti paḷāsī …pe… issukī hoti maccharī …pe… saṭho hoti māyāvī …pe… pāpiccho hoti micchādiṭṭhi …pe… sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Yo so, ānanda, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, ānanda, bhikkhu satthari agāravo viharati appatisso, dhamme … saṅghe … sikkhāya na paripūrakārī hoti so saṅghe vivādaṁ janeti; yo hoti vivādo bahujanāhitāya bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. Evarūpañce tumhe, ānanda, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpañce tumhe, ānanda, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṁ hoti, evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti. Imāni kho, ānanda, cha vivādamūlāni.
2.) Furthermore, Ānanda, a bhikkhu |is a denigrator::slanders others [makkhī]| and |contentious::stubborn, arrogant [paḷāsī]| ... 3.) |envious::jealous, covetous [issukī]| and |miserly::stingy, greedy [maccharī]| ... 4.) |deceitful::dishonest, cunning [saṭha]| and |hypocritical::pretentious [māyāvī]| ... 5.) |has evil desires::has evil wishes [pāpiccho]| and holds |wrong view::a distorted perception, an untrue view, a false belief [micchādiṭṭhi]| ... 6.) |clings to his own views::who adheres to his own belief system [sandiṭṭhiparāmāsī]|, |holding on tightly::clutching [ādhānaggāhī]|, and |giving up with difficulty::not relinquishing quickly [duppaṭinissaggī]|. That bhikkhu, Ānanda, who clings to his own views, holding on tightly, and giving up with difficulty dwells without respect and deference toward the Teacher, dwells without respect and deference toward the Dhamma, dwells without respect and deference toward the Saṅgha, and does not fulfill the training. That bhikkhu, Ānanda, who dwells without respect and deference toward the Teacher, the Dhamma, and the Saṅgha, and who does not fulfill the training, instigates a dispute in the Saṅgha; such a dispute is for the harm of many people, for the unhappiness of many people, for the ruin, harm, and suffering of gods and humans. If, Ānanda, you see such a root of dispute within yourselves or in others, you should strive to abandon that same harmful root of dispute. If, Ānanda, you do not see such a root of dispute within yourselves or in others, you should practice to ensure that this harmful root of dispute does not arise in the future. In this way, there is the abandoning of this harmful root of dispute. In this way, there is non-arising of this harmful root of dispute in the future. These, Ānanda, are the six roots of dispute.
Settling Legal Issues
Cattārimāni, ānanda, adhikaraṇāni. Katamāni cattāri? Vivādādhikaraṇaṁ, anuvādādhikaraṇaṁ, āpattādhikaraṇaṁ, kiccādhikaraṇaṁ— imāni kho, ānanda, cattāri adhikaraṇāni. Satta kho panime, ānanda, adhikaraṇasamathā uppannuppannānaṁ adhikaraṇānaṁ samathāya vūpasamāya— sammukhāvinayo dātabbo, sativinayo dātabbo, amūḷhavinayo dātabbo, paṭiññāya kāretabbaṁ, yebhuyyasikā, tassapāpiyasikā, tiṇavatthārako.
There are these four legal issues, Ānanda. What four? A legal issue arising from a dispute, a legal issue arising from an accusation, a legal issue arising from an offense, and a legal issue arising from formal proceedings—these, Ānanda, are the four legal issues. And there are these seven methods for the settlement of legal issues, for the settling and resolving of legal issues whenever they arise: settlement in the presence of those concerned should be given, settlement by memory should be given, settlement for past insanity should be given, acting upon acknowledgment, majority vote, a penalty for bad character, and covering over with grass.
Presence and Majority
Kathañcānanda, sammukhāvinayo hoti? Idhānanda, bhikkhū vivadanti dhammoti vā adhammoti vā vinayoti vā avinayoti vā. Tehānanda, bhikkhūhi sabbeheva samaggehi sannipatitabbaṁ. Sannipatitvā dhammanetti samanumajjitabbā. Dhammanettiṁ samanumajjitvā yathā tattha sameti tathā taṁ adhikaraṇaṁ vūpasametabbaṁ. Evaṁ kho, ānanda, sammukhāvinayo hoti; evañca panidhekaccānaṁ adhikaraṇānaṁ vūpasamo hoti yadidaṁ— sammukhāvinayena.
1.) And how, Ānanda, is there settlement in the presence of those concerned? Here, Ānanda, bhikkhus dispute: ‘This is the Dhamma’ or ‘This is not the Dhamma,’ or ‘This is the Vinaya’ or ‘This is not the Vinaya.’ All those bhikkhus, Ānanda, must assemble together in harmony. Having assembled, the guideline of the Dhamma should be examined. Having examined the guideline of the Dhamma, they should settle the legal issue in whatever way accords with it. This, Ānanda, is how there is settlement in the presence of those concerned; and this is how the settlement of some legal issues here occurs—that is, by settlement in the presence of those concerned.
Kathañcānanda, yebhuyyasikā hoti? Te ce, ānanda, bhikkhū na sakkonti taṁ adhikaraṇaṁ tasmiṁ āvāse vūpasametuṁ. Tehānanda, bhikkhūhi yasmiṁ āvāse bahutarā bhikkhū so āvāso gantabbo. Tattha sabbeheva samaggehi sannipatitabbaṁ. Sannipatitvā dhammanetti samanumajjitabbā. Dhammanettiṁ samanumajjitvā yathā tattha sameti tathā taṁ adhikaraṇaṁ vūpasametabbaṁ. Evaṁ kho, ānanda, yebhuyyasikā hoti, evañca panidhekaccānaṁ adhikaraṇānaṁ vūpasamo hoti yadidaṁ— yebhuyyasikāya.
2.) And how, Ānanda, is there majority vote? If those bhikkhus, Ānanda, cannot settle that legal issue in that monastery, those bhikkhus, Ānanda, must go to a monastery where there are more bhikkhus. There, all must assemble together in harmony. Having assembled, the guideline of the Dhamma should be examined. Having examined the guideline of the Dhamma, they should settle the legal issue in whatever way accords with it. This, Ānanda, is how there is majority vote; and this is how the settlement of some legal issues here occurs—that is, by majority vote.
Memory, Insanity, and Acknowledgment
Kathañcānanda, sativinayo hoti? Idhānanda, bhikkhū bhikkhuṁ evarūpāya garukāya āpattiyā codenti 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. Tassa kho, ānanda, bhikkhuno sativinayo dātabbo. Evaṁ kho, ānanda, sativinayo hoti, evañca panidhekaccānaṁ adhikaraṇānaṁ vūpasamo hoti yadidaṁ— sativinayena.
3.) And how, Ānanda, is there settlement by memory? Here, Ānanda, bhikkhus accuse a bhikkhu of such a heavy offense, one involving defeat or bordering on defeat: ‘Does the venerable one remember committing such a heavy offense, one involving defeat or bordering on defeat?’ He says: ‘I do not remember, friends, committing such a heavy offense, one involving defeat or bordering on defeat.’ That bhikkhu, Ānanda, should be given settlement by memory. This, Ānanda, is how there is settlement by memory; and this is how the settlement of some legal issues here occurs—that is, by settlement by memory.
Kathañcānanda, amūḷhavinayo hoti? Idhānanda, bhikkhū bhikkhuṁ evarūpāya garukāya āpattiyā codenti 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: ‘ahaṁ kho, āvuso, ummādaṁ pāpuṇiṁ cetaso vipariyāsaṁ. Tena me ummattakena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. Nāhaṁ taṁ sarāmi. Mūḷhena me etaṁ katan’ti. Tassa kho, ānanda, bhikkhuno amūḷhavinayo dātabbo. Evaṁ kho, ānanda, amūḷhavinayo hoti, evañca panidhekaccānaṁ adhikaraṇānaṁ vūpasamo hoti yadidaṁ— amūḷhavinayena.
4.) And how, Ānanda, is there settlement for past insanity? Here, Ānanda, bhikkhus accuse a bhikkhu of such a heavy offense, one involving defeat or bordering on defeat: ‘Does the venerable one remember committing such a heavy offense, one involving defeat or bordering on defeat?’ He says: ‘I do not remember, friends, committing such a heavy offense, one involving defeat or bordering on defeat.’ The accuser presses him further to disentangle it: ‘Come on, venerable one, find out properly if you remember committing such a heavy offense, one involving defeat or bordering on defeat.’ He says: ‘I went mad, friends, and my mind was deranged. Because I was mad, I did and said much that is unascetic. I do not remember that. I did that when I was mad.’ That bhikkhu, Ānanda, should be given settlement for past insanity. This, Ānanda, is how there is settlement for past insanity; and this is how the settlement of some legal issues here occurs—that is, by settlement for past insanity.
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.
5.) And how, Ānanda, is there acting upon acknowledgment? Here, Ānanda, a bhikkhu, whether accused or unaccused, remembers an offense, reveals it, and makes it open. That bhikkhu, Ānanda, having approached a more senior bhikkhu, having arranged his robe over one shoulder, having bowed down at his feet, having sat down on his heels, and having raised his joined palms, should be spoken to thus: ‘I have fallen into such an offense, venerable sir; I confess it.’ The other says: ‘Do you see it?’ ‘Yes, I see it.’ ‘Will you practice restraint in the future?’ ‘I will practice restraint.’ This, Ānanda, is how there is acting upon acknowledgment; and this is how the settlement of some legal issues here occurs—that is, by acting upon acknowledgment.
Bad Character and Covering Over with Grass
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: ‘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. Evaṁ kho, ānanda, tassapāpiyasikā hoti, evañca panidhekaccānaṁ adhikaraṇānaṁ vūpasamo hoti yadidaṁ— tassapāpiyasikāya.
6.) And how, Ānanda, is there a penalty for bad character? Here, Ānanda, a bhikkhu accuses a bhikkhu of such a heavy offense, one involving defeat or bordering on defeat: ‘Does the venerable one remember committing such a heavy offense, one involving defeat or bordering on defeat?’ He says: ‘I do not remember, friends, committing such a heavy offense, one involving defeat or bordering on defeat.’ The accuser presses him further to disentangle it: ‘Come on, venerable one, find out properly if you remember committing such a heavy offense, one involving defeat or bordering on defeat.’ He says: ‘I do not remember, friends, committing such a heavy offense, one involving defeat or bordering on defeat; but I do remember, friends, committing such a minor offense.’ The accuser presses him further to disentangle it: ‘Come on, venerable one, find out properly if you remember committing such a heavy offense, one involving defeat or bordering on defeat.’ He says: ‘If I am not asked, friends, I will acknowledge committing this minor offense. How could I, when asked, not acknowledge committing such a heavy offense, one involving defeat or bordering on defeat?’ The other says: ‘If you were not asked, friend, you would not acknowledge committing this minor offense; how then would you, when asked, acknowledge committing such a heavy offense, one involving defeat or bordering on defeat? Come on, venerable one, find out properly if you remember committing such a heavy offense, one involving defeat or bordering on defeat.’ He says: ‘I do remember, friends, committing such a heavy offense, one involving defeat or bordering on defeat. I said that in jest, I said that in fun—when I said I did not remember committing such a heavy offense, one involving defeat or bordering on defeat.’ This, Ānanda, is how there is a penalty for bad character; and this is how the settlement of some legal issues here occurs—that is, by a penalty for bad character.
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—
7.) And how, Ānanda, is there covering over with grass? Here, Ānanda, when bhikkhus dwell engaging in brawls, quarrels, and disputes, much is done and said that is unascetic. All those bhikkhus, Ānanda, must assemble together in harmony. Having assembled, an experienced bhikkhu from one faction, rising from his seat, arranging his robe over one shoulder, and raising his joined palms, should make an announcement to the Saṅgha:
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.
‘Let the Saṅgha hear me, venerable sirs. While we have been dwelling engaging in brawls, quarrels, and disputes, much has been done and said that is unascetic. If it is timely for the Saṅgha, I will confess the offenses of these venerable ones and my own offenses, for the sake of these venerable ones and for my own sake, in the midst of the Saṅgha, by the method of covering over with grass, excepting heavy offenses and those connected with laypeople.’
Athāparesaṁ ekatopakkhikānaṁ bhikkhūnaṁ byattena bhikkhunā uṭṭhāyāsanā ekaṁsaṁ cīvaraṁ katvā añjaliṁ paṇāmetvā saṅgho ñāpetabbo:
Then an experienced bhikkhu from the other faction, rising from his seat, arranging his robe over one shoulder, and raising his joined palms, should make an announcement to the Saṅgha:
‘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.
‘Let the Saṅgha hear me, venerable sirs. While we have been dwelling engaging in brawls, quarrels, and disputes, much has been done and said that is unascetic. If it is timely for the Saṅgha, I will confess the offenses of these venerable ones and my own offenses, for the sake of these venerable ones and for my own sake, in the midst of the Saṅgha, by the method of covering over with grass, excepting heavy offenses and those connected with laypeople.’
Evaṁ kho, ānanda, tiṇavatthārako hoti, evañca panidhekaccānaṁ adhikaraṇānaṁ vūpasamo hoti yadidaṁ— tiṇavatthārakena.
This, Ānanda, is how there is covering over with grass; and this is how the settlement of some legal issues here occurs—that is, by covering over with grass.
Six Principles of Cordiality
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.
There are these six principles of cordiality, Ānanda, that |create affection::create love [piyakaraṇa]| and respect, and lead to |cohesion::good relationship; lit. holding together [saṅgaha]|, non-dispute, harmony, and unity. What six? 1.) Here, Ānanda, a bhikkhu maintains bodily actions of loving-kindness towards his fellow spiritual companions, both openly and in private. This is a principle of cordiality that creates affection and respect, and leads to cohesion, non-dispute, harmony, and unity.
Puna caparaṁ, ānanda, bhikkhuno mettaṁ vacīkammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
2.) Furthermore, Ānanda, a bhikkhu maintains verbal actions of loving-kindness towards his fellow spiritual companions, both openly and in private. This too is a principle of cordiality that creates affection and respect, and leads to cohesion, non-dispute, harmony, and unity.
Puna caparaṁ, ānanda, bhikkhuno mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
3.) Furthermore, Ānanda, a bhikkhu maintains mental actions of loving-kindness towards his fellow spiritual companions, both openly and in private. This too is a principle of cordiality that creates affection and respect, and leads to cohesion, non-dispute, harmony, and unity.
Puna caparaṁ, ānanda, bhikkhu—ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi—apaṭivibhattabhogī hoti, sīlavantehi sabrahmacārīhi sādhāraṇabhogī. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
4.) Furthermore, Ānanda, whatever righteous gains a bhikkhu has obtained in accordance with the Dhamma, even the mere contents of his alms bowl, he does not keep such gains to himself, but shares them in common with his virtuous fellow spiritual companions. This too is a principle of cordiality that creates affection and respect, and leads to cohesion, non-dispute, harmony, and unity.
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.
5.) Furthermore, Ānanda, a bhikkhu dwells both openly and in private possessing in common with his fellow spiritual companions those virtues that are unbroken, untorn, not spotty, unblemished, freeing, praised by the wise, irreproachable, and |leading to collectedness::leading to samadhi, conducive to mental composure [samādhisaṃvattanika]|. This too is a principle of cordiality that creates affection and respect, and leads to cohesion, non-dispute, harmony, and unity.
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.
6.) Furthermore, Ānanda, a bhikkhu dwells both openly and in private possessing in common with his fellow spiritual companions that view which is noble and |leading to liberation::redemptive, leading to deliverance [niyyānika]|, which leads one who practices it to the complete |wearing away of suffering::extinction of stress, termination of tension [dukkhakkhaya]|. This too is a principle of cordiality that creates affection and respect, and leads to cohesion, non-dispute, harmony, and unity.
Ime kho, ānanda, cha sāraṇīyā dhammā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattanti.
These, Ānanda, are the six principles of cordiality that create affection and respect, and lead to cohesion, non-dispute, harmony, and unity.
Ime ce tumhe, ānanda, cha sāraṇīye dhamme samādāya vatteyyātha, passatha no tumhe, ānanda, taṁ vacanapathaṁ aṇuṁ vā thūlaṁ vā yaṁ tumhe nādhivāseyyāthā”ti?
If you, Ānanda, were to undertake and observe these six principles of cordiality, do you see any course of speech, Ānanda, subtle or gross, that you could not endure?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Tasmātihānanda, ime cha sāraṇīye dhamme samādāya vattatha. Taṁ vo bhavissati dīgharattaṁ hitāya sukhāyā”ti.
“Therefore, Ānanda, undertake and observe these six principles of cordiality. That will lead to your welfare and happiness for a long time.”
Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.
The Blessed One said this. The venerable Ānanda was delighted and pleased with the Blessed One’s words.