| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय १०४
Majjhima Nikāya 104
The Middle-Length Suttas Collection 104
सामगामसुत्त
Sāmagāmasutta
At Sāmagāma
एवं मे सुतं—एकं समयं भगवा सक्केसु विहरति सामगामे।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sakkesu viharati sāmagāme.
So I have heard. At one time the Buddha was staying in the land of the Sakyans near the village of Sāma.
तेन खो पन समयेन निगण्ठो नाटपुत्तो पावायं अधुनाकालङ्कतो होति। तस्स कालङ्किरियाय भिन्ना निगण्ठा द्वेधिकजाता भण्डनजाता कलहजाता विवादापन्ना अञ्ञमञ्ञं मुखसत्तीहि वितुदन्ता विहरन्ति: “न त्वं इमं धम्मविनयं आजानासि, अहं इमं धम्मविनयं आजानामि। किं त्वं इमं धम्मविनयं आजानिस्ससि। मिच्छापटिपन्नो त्वमसि, अहमस्मि सम्मापटिपन्नो। सहितं मे, असहितं ते। पुरेवचनीयं पच्छा अवच, पच्छावचनीयं पुरे अवच। अधिचिण्णं ते विपरावत्तं। आरोपितो ते वादो। निग्गहितोसि, चर वादप्पमोक्खाय; निब्बेठेहि वा सचे पहोसी”ति। वधोयेव खो मञ्ञे निगण्ठेसु नाटपुत्तियेसु वत्तति। येपि निगण्ठस्स नाटपुत्तस्स सावका गिही ओदातवसना तेपि निगण्ठेसु नाटपुत्तियेसु निब्बिन्नरूपा विरत्तरूपा पटिवानरूपा यथा तं दुरक्खाते धम्मविनये दुप्पवेदिते अनिय्यानिके अनुपसमसंवत्तनिके असम्मासम्बुद्धप्पवेदिते भिन्नथूपे अप्पटिसरणे।
Tena kho pana samayena nigaṇṭho nāṭaputto1 pāvāyaṁ adhunākālaṅkato hoti. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā2 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. Adhiciṇṇaṁ3 te viparāvattaṁ. Āropito te vādo. Niggahitosi, cara vādappamokkhāya; nibbeṭhehi vā sace pahosī”ti. Vadhoyeva kho4 maññe nigaṇṭhesu nāṭaputtiyesu vattati. Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā5 virattarūpā paṭivānarūpā yathā taṁ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe.
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, arguing, 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.
अथ खो चुन्दो समणुद्देसो पावायं वस्संवुट्ठो येन सामगामो येनायस्मा आनन्दो तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मन्तं आनन्दं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो चुन्दो समणुद्देसो आयस्मन्तं आनन्दं एतदवोच: “निगण्ठो, भन्ते, नाटपुत्तो पावायं अधुनाकालङ्कतो। तस्स कालङ्किरियाय भिन्ना निगण्ठा द्वेधिकजाता …पे… भिन्नथूपे अप्पटिसरणे”ति।
Atha kho cundo samaṇuddeso pāvāyaṁ vassaṁvuṭṭho6 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.
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.
एवं वुत्ते, आयस्मा आनन्दो चुन्दं समणुद्देसं एतदवोच: “अत्थि खो इदं, आवुसो चुन्द, कथापाभतं भगवन्तं दस्सनाय। आयाम, आवुसो चुन्द, येन भगवा तेनुपसङ्कमिस्साम; उपसङ्कमित्वा एतमत्थं भगवतो आरोचेस्सामा”ति।
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.
Ānanda said to him, “Friend Cunda, we should see the Buddha about this matter. Come, let’s go to the Buddha and inform him about this.”
“एवं, भन्ते”ति खो चुन्दो समणुद्देसो आयस्मतो आनन्दस्स पच्चस्सोसि।
“Evaṁ, bhante”ti kho cundo samaṇuddeso āyasmato ānandassa paccassosi.
“Yes, sir,” replied Cunda.
अथ खो आयस्मा च आनन्दो चुन्दो च समणुद्देसो येन भगवा तेनुपसङ्कमिंसु; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदिंसु। एकमन्तं निसिन्नो खो आयस्मा आनन्दो भगवन्तं एतदवोच: “अयं, भन्ते, चुन्दो समणुद्देसो एवमाह: ‘निगण्ठो, भन्ते, नाटपुत्तो पावायं अधुनाकालङ्कतो। तस्स कालङ्किरियाय भिन्ना निगण्ठा द्वेधिकजाता …पे… भिन्नथूपे अप्पटिसरणेऽति। तस्स मय्हं, भन्ते, एवं होति: ‘मा हेव भगवतो अच्चयेन सङ्घे विवादो उप्पज्जि; स्वास्स विवादो बहुजनाहिताय बहुजनासुखाय बहुनो जनस्स अनत्थाय अहिताय दुक्खाय देवमनुस्सानन्ऽ”ति।
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; svāssa7 vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānan’”ti.
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 hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.’”
“तं किं मञ्ञसि, आनन्द, ये वो मया धम्मा अभिञ्ञा देसिता, सेय्यथिदं—चत्तारो सतिपट्ठाना चत्तारो सम्मप्पधाना चत्तारो इद्धिपादा पञ्चिन्द्रियानि पञ्च बलानि सत्त बोज्झङ्गा अरियो अट्ठङ्गिको मग्गो, पस्ससि नो त्वं, आनन्द, इमेसु धम्मेसु द्वेपि भिक्खू नानावादे”ति?
“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? Do you see even two bhikkhus who disagree 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?”
“ये मे, भन्ते, धम्मा भगवता अभिञ्ञा देसिता, सेय्यथिदं—चत्तारो सतिपट्ठाना चत्तारो सम्मप्पधाना चत्तारो इद्धिपादा पञ्चिन्द्रियानि पञ्च बलानि सत्त बोज्झङ्गा अरियो अट्ठङ्गिको मग्गो, नाहं पस्सामि इमेसु धम्मेसु द्वेपि भिक्खू नानावादे। ये च खो, भन्ते, पुग्गला भगवन्तं पतिस्सयमानरूपा विहरन्ति तेपि भगवतो अच्चयेन सङ्घे विवादं जनेय्युं अज्झाजीवे वा अधिपातिमोक्खे वा। स्वास्स विवादो बहुजनाहिताय बहुजनासुखाय बहुनो जनस्स अनत्थाय अहिताय दुक्खाय देवमनुस्सानन्”ति।
“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. Svāssa8 vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānan”ti.
“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 hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.”
“अप्पमत्तको सो, आनन्द, विवादो यदिदं—अज्झाजीवे वा अधिपातिमोक्खे वा। मग्गे वा हि, आनन्द, पटिपदाय वा सङ्घे विवादो उप्पज्जमानो उप्पज्जेय्य; स्वास्स विवादो बहुजनाहिताय बहुजनासुखाय बहुनो जनस्स अनत्थाय अहिताय दुक्खाय देवमनुस्सानं।
“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.
“Ānanda, dispute about livelihood or the monastic code is a minor matter. But should a dispute arise in the Saṅgha concerning the path or the practice, that would be for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.
छयिमानि, आनन्द, विवादमूलानि। कतमानि छ? इधानन्द, भिक्खु कोधनो होति उपनाही। यो सो, आनन्द, भिक्खु कोधनो होति उपनाही सो सत्थरिपि अगारवो विहरति अप्पतिस्सो, धम्मेपि अगारवो विहरति अप्पतिस्सो, सङ्घेपि अगारवो विहरति अप्पतिस्सो, सिक्खायपि न परिपूरकारी होति। यो सो, आनन्द, भिक्खु सत्थरि अगारवो विहरति अप्पतिस्सो, धम्मे … सङ्घे अगारवो विहरति अप्पतिस्सो, सिक्खाय न परिपूरकारी होति, सो सङ्घे विवादं जनेति; यो होति विवादो बहुजनाहिताय बहुजनासुखाय, बहुनो जनस्स अनत्थाय अहिताय दुक्खाय देवमनुस्सानं। एवरूपञ्चे तुम्हे, आनन्द, विवादमूलं अज्झत्तं वा बहिद्धा वा समनुपस्सेय्याथ, तत्र तुम्हे, आनन्द, तस्सेव पापकस्स विवादमूलस्स पहानाय वायमेय्याथ। एवरूपञ्चे तुम्हे, आनन्द, विवादमूलं अज्झत्तं वा बहिद्धा वा न समनुपस्सेय्याथ। तत्र तुम्हे, आनन्द, तस्सेव पापकस्स विवादमूलस्स आयतिं अनवस्सवाय पटिपज्जेय्याथ। एवमेतस्स पापकस्स विवादमूलस्स पहानं होति, एवमेतस्स पापकस्स विवादमूलस्स आयतिं अनवस्सवो होति।
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.
Ānanda, there are these six roots of arguments. What six? Firstly, a bhikkhu is irritable and hostile. Such a bhikkhu 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 hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. If you see such a root of arguments in yourselves or others, you should try to give up this bad thing. 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 arguments, so it doesn’t come up in the future.
पुन चपरं, आनन्द, भिक्खु मक्खी होति पळासी …पे… इस्सुकी होति मच्छरी …पे… सठो होति मायावी …पे… पापिच्छो होति मिच्छादिट्ठि …पे… सन्दिट्ठिपरामासी होति आधानग्गाही दुप्पटिनिस्सग्गी। यो सो, आनन्द, भिक्खु सन्दिट्ठिपरामासी होति आधानग्गाही दुप्पटिनिस्सग्गी सो सत्थरिपि अगारवो विहरति अप्पतिस्सो, धम्मेपि अगारवो विहरति अप्पतिस्सो, सङ्घेपि अगारवो विहरति अप्पतिस्सो, सिक्खायपि न परिपूरकारी होति। यो सो, आनन्द, भिक्खु सत्थरि अगारवो विहरति अप्पतिस्सो, धम्मे … सङ्घे … सिक्खाय न परिपूरकारी होति सो सङ्घे विवादं जनेति; यो होति विवादो बहुजनाहिताय बहुजनासुखाय, बहुनो जनस्स अनत्थाय अहिताय दुक्खाय देवमनुस्सानं। एवरूपञ्चे तुम्हे, आनन्द, विवादमूलं अज्झत्तं वा बहिद्धा वा समनुपस्सेय्याथ। तत्र तुम्हे, आनन्द, तस्सेव पापकस्स विवादमूलस्स पहानाय वायमेय्याथ। एवरूपञ्चे तुम्हे, आनन्द, विवादमूलं अज्झत्तं वा बहिद्धा वा न समनुपस्सेय्याथ, तत्र तुम्हे, आनन्द, तस्सेव पापकस्स विवादमूलस्स आयतिं अनवस्सवाय पटिपज्जेय्याथ। एवमेतस्स पापकस्स विवादमूलस्स पहानं होति, एवमेतस्स पापकस्स विवादमूलस्स आयतिं अनवस्सवो होति। इमानि खो, आनन्द, छ विवादमूलानि।
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.
Furthermore, a bhikkhu 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 bhikkhu 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 hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. If you see such a root of arguments in yourselves or others, you should try to give up this bad thing. 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 arguments, so it doesn’t come up in the future. These are the six roots of arguments.
चत्तारिमानि, आनन्द, अधिकरणानि। कतमानि चत्तारि? विवादाधिकरणं, अनुवादाधिकरणं, आपत्ताधिकरणं, किच्चाधिकरणं—इमानि खो, आनन्द, चत्तारि अधिकरणानि। सत्त खो पनिमे, आनन्द, अधिकरणसमथा—उप्पन्नुप्पन्नानं अधिकरणानं समथाय वूपसमाय सम्मुखाविनयो दातब्बो, सतिविनयो दातब्बो, अमूळ्हविनयो दातब्बो, पटिञ्ञाय कारेतब्बं, येभुय्यसिका, तस्सपापियसिका, तिणवत्थारको।
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 four kinds of disciplinary issues. What four? Disciplinary issues due to disputes, accusations, offenses, or proceedings. These are the four kinds of disciplinary issues. There are seven methods for the settlement of any disciplinary issues that might arise. Removal in the presence of those concerned is applicable. Removal by accurate recollection is applicable. Removal due to recovery from madness is applicable. The offense should be acknowledged. The decision of a majority. A verdict of aggravated misconduct. Covering over with grass.
कथञ्चानन्द, सम्मुखाविनयो होति? इधानन्द, भिक्खू विवदन्ति धम्मोति वा अधम्मोति वा विनयोति वा अविनयोति वा। तेहानन्द, भिक्खूहि सब्बेहेव समग्गेहि सन्निपतितब्बं। सन्निपतित्वा धम्मनेत्ति समनुमज्जितब्बा। धम्मनेत्तिं समनुमज्जित्वा यथा तत्थ समेति तथा तं अधिकरणं वूपसमेतब्बं। एवं खो, आनन्द, सम्मुखाविनयो होति; एवञ्च पनिधेकच्चानं अधिकरणानं वूपसमो होति यदिदं—सम्मुखाविनयेन।
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.
And how is there removal in the presence of those concerned? It’s when bhikkhus are disputing: ‘This is the teaching,’ ‘This is not the teaching,’ ‘This is the monastic law,’ ‘This is not the monastic law.’ Those bhikkhus 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 removal in the presence of those concerned. And that’s how certain disciplinary issues are settled, that is, by removal in the presence of those concerned.
कथञ्चानन्द, येभुय्यसिका होति? ते चे, आनन्द, भिक्खू न सक्कोन्ति तं अधिकरणं तस्मिं आवासे वूपसमेतुं। तेहानन्द, भिक्खूहि यस्मिं आवासे बहुतरा भिक्खू सो आवासो गन्तब्बो। तत्थ सब्बेहेव समग्गेहि सन्निपतितब्बं। सन्निपतित्वा धम्मनेत्ति समनुमज्जितब्बा। धम्मनेत्तिं समनुमज्जित्वा यथा तत्थ समेति तथा तं अधिकरणं वूपसमेतब्बं। एवं खो, आनन्द, येभुय्यसिका होति, एवञ्च पनिधेकच्चानं अधिकरणानं वूपसमो होति यदिदं—येभुय्यसिकाय।
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.
And how is there the decision of a majority? If those bhikkhus are not able to settle that issue in that monastery, they should go to another monastery with more bhikkhus. 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 the decision of a majority. And that’s how certain disciplinary issues are settled, that is, by decision of a majority.
कथञ्चानन्द, सतिविनयो होति? इधानन्द, भिक्खू भिक्खुं एवरूपाय गरुकाय आपत्तिया चोदेन्ति पाराजिकेन वा पाराजिकसामन्तेन वा: ‘सरतायस्मा एवरूपिं गरुकं आपत्तिं आपज्जिता पाराजिकं वा पाराजिकसामन्तं वाऽति? सो एवमाह: ‘न खो अहं, आवुसो, सरामि एवरूपिं गरुकं आपत्तिं आपज्जिता पाराजिकं वा पाराजिकसामन्तं वाऽति। तस्स खो, आनन्द, भिक्खुनो सतिविनयो दातब्बो। एवं खो, आनन्द, सतिविनयो होति, एवञ्च पनिधेकच्चानं अधिकरणानं वूपसमो होति यदिदं—सतिविनयेन।
Kathañcānanda, sativinayo hoti? Idhānanda, bhikkhū bhikkhuṁ evarūpāya garukāya āpattiyā codenti pārājikena vā pārājikasāmantena vā: ‘saratāyasmā evarūpiṁ9 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.
And how is there removal by accurate recollection? It’s when bhikkhus accuse a bhikkhu of a serious 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, friends, I don’t recall committing such an offense.’ The removal by accurate recollection is applicable to them. That’s how there is the removal by accurate recollection. And that’s how certain disciplinary issues are settled, that is, by removal by accurate recollection.
कथञ्चानन्द, अमूळ्हविनयो होति? इधानन्द, भिक्खू भिक्खुं एवरूपाय गरुकाय आपत्तिया चोदेन्ति पाराजिकेन वा पाराजिकसामन्तेन वा: ‘सरतायस्मा एवरूपिं गरुकं आपत्तिं आपज्जिता पाराजिकं वा पाराजिकसामन्तं वाऽति? सो एवमाह: ‘न खो अहं, आवुसो, सरामि एवरूपिं गरुकं आपत्तिं आपज्जिता पाराजिकं वा पाराजिकसामन्तं वाऽति। तमेनं सो निब्बेठेन्तं अतिवेठेति: ‘इङ्घायस्मा साधुकमेव जानाहि यदि सरसि एवरूपिं गरुकं आपत्तिं आपज्जिता पाराजिकं वा पाराजिकसामन्तं वाऽति। सो एवमाह: ‘अहं खो, आवुसो, उम्मादं पापुणिं चेतसो विपरियासं। तेन मे उम्मत्तकेन बहुं अस्सामणकं अज्झाचिण्णं भासितपरिक्कन्तं। नाहं तं सरामि। मूळ्हेन मे एतं कतन्ऽति। तस्स खो, आनन्द, भिक्खुनो अमूळ्हविनयो दातब्बो। एवं खो, आनन्द, अमूळ्हविनयो होति, एवञ्च पनिधेकच्चानं अधिकरणानं वूपसमो होति यदिदं—अमूळ्हविनयेन।
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.
And how is there removal by recovery from madness? It’s when bhikkhus accuse a bhikkhu 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, friends, I don’t recall committing such an offense.’ But though they try to get out of it, the bhikkhus pursue the issue: ‘Surely the venerable must know perfectly well if you recall committing an offense that entails expulsion or close to it!’ They say: ‘Friends, 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 removal by recovery from madness is applicable to them. That’s how there is the removal by recovery from madness. And that’s how certain disciplinary issues are settled, that is, by recovery from madness.
कथञ्चानन्द, पटिञ्ञातकरणं होति? इधानन्द, भिक्खु चोदितो वा अचोदितो वा आपत्तिं सरति, विवरति उत्तानीकरोति। तेन, आनन्द, भिक्खुना वुड्ढतरं भिक्खुं उपसङ्कमित्वा एकंसं चीवरं कत्वा पादे वन्दित्वा उक्कुटिकं निसीदित्वा अञ्जलिं पग्गहेत्वा एवमस्स वचनीयो: ‘अहं, भन्ते, इत्थन्नामं आपत्तिं आपन्नो, तं पटिदेसेमीऽति। सो एवमाह: ‘पस्ससीऽति? ‘आम पस्सामीऽति। ‘आयतिं संवरेय्यासीऽति। ‘संवरिस्सामीऽति। एवं खो, आनन्द, पटिञ्ञातकरणं होति, एवञ्च पनिधेकच्चानं अधिकरणानं वूपसमो होति यदिदं—पटिञ्ञातकरणेन।
Kathañcānanda, paṭiññātakaraṇaṁ hoti? Idhānanda, bhikkhu codito vā acodito vā āpattiṁ sarati, vivarati uttānīkaroti. Tena, ānanda, bhikkhunā vuḍḍhataraṁ bhikkhuṁ10 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 the acknowledging of an offense? It’s when a bhikkhu, whether accused or not, recalls an offense and clarifies it and reveals it. After approaching a more senior bhikkhu, that bhikkhu should arrange his robe over one shoulder, bow to that bhikkhu’s feet, squat on their heels, raise their joined palms, and say: ‘Sir, I have fallen into such-and-such an offense. I confess it.’ The senior bhikkhu says: ‘Do you see it?’ ‘Yes, I see it.’ ‘Then restrain yourself in future.’ ‘I shall restrain myself.’ That’s how there is the acknowledging of an offense. And that’s how certain disciplinary issues are settled, that is, by acknowledging an offense.
कथञ्चानन्द, तस्सपापियसिका होति? इधानन्द, भिक्खु भिक्खुं एवरूपाय गरुकाय आपत्तिया चोदेति पाराजिकेन वा पाराजिकसामन्तेन वा: ‘सरतायस्मा एवरूपिं गरुकं आपत्तिं आपज्जिता पाराजिकं वा पाराजिकसामन्तं वाऽति? सो एवमाह: ‘न खो अहं, आवुसो, सरामि एवरूपिं गरुकं आपत्तिं आपज्जिता पाराजिकं वा पाराजिकसामन्तं वाऽति। तमेनं सो निब्बेठेन्तं अतिवेठेति: ‘इङ्घायस्मा साधुकमेव जानाहि यदि सरसि एवरूपिं गरुकं आपत्तिं आपज्जिता पाराजिकं वा पाराजिकसामन्तं वाऽति। सो एवमाह: ‘न खो अहं, आवुसो, सरामि एवरूपिं गरुकं आपत्तिं आपज्जिता पाराजिकं वा पाराजिकसामन्तं वा; सरामि च खो अहं, आवुसो, एवरूपिं अप्पमत्तिकं आपत्तिं आपज्जिताऽति। तमेनं सो निब्बेठेन्तं अतिवेठेति: ‘इङ्घायस्मा साधुकमेव जानाहि यदि सरसि एवरूपिं गरुकं आपत्तिं आपज्जिता पाराजिकं वा पाराजिकसामन्तं वाऽति? सो एवमाह: ‘इमञ्हि नामाहं, आवुसो, अप्पमत्तिकं आपत्तिं आपज्जित्वा अपुट्ठो पटिजानिस्सामि। किं पनाहं एवरूपिं गरुकं आपत्तिं आपज्जित्वा पाराजिकं वा पाराजिकसामन्तं वा पुट्ठो न पटिजानिस्सामीऽति? सो एवमाह: ‘इमञ्हि नाम त्वं, आवुसो, अप्पमत्तिकं आपत्तिं आपज्जित्वा अपुट्ठो न पटिजानिस्ससि, किं पन त्वं एवरूपिं गरुकं आपत्तिं आपज्जित्वा पाराजिकं वा पाराजिकसामन्तं वा पुट्ठो पटिजानिस्ससि? इङ्घायस्मा साधुकमेव जानाहि यदि सरसि एवरूपिं गरुकं आपत्तिं आपज्जिता पाराजिकं वा पाराजिकसामन्तं वाऽति। सो एवमाह: ‘सरामि खो अहं, आवुसो, एवरूपिं गरुकं आपत्तिं आपज्जिता पाराजिकं वा पाराजिकसामन्तं वा। दवा मे एतं वुत्तं, रवा मे एतं वुत्तं—नाहं तं सरामि एवरूपिं गरुकं आपत्तिं आपज्जिता पाराजिकं वा पाराजिकसामन्तं वाऽति। एवं खो, आनन्द, तस्सपापियसिका होति, एवञ्च पनिधेकच्चानं अधिकरणानं वूपसमो होति यदिदं—तस्सपापियसिकाय।
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.
And how is there a verdict of aggravated misconduct? It’s when a bhikkhu accuses a bhikkhu 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, friends, I don’t recall committing such an offense.’ But though they try to get out of it, the bhikkhus pursue the issue: ‘Surely the venerable must know perfectly well if you recall committing an offense that entails expulsion or close to it!’ They say: ‘Friends, I don’t recall committing a serious offense of that nature. But I do recall committing a light offense.’ But though they try to get out of it, the bhikkhus pursue the issue: ‘Surely the venerable must know perfectly well if you recall committing an offense that entails expulsion or close to it!’ They say: ‘Friends, I’ll go so far as to acknowledge this light offense even when not asked. Why wouldn’t I acknowledge a serious offense when asked?’ They say: ‘You wouldn’t have acknowledged that light offense without being asked, so why would you acknowledge a serious offense? Surely the venerable must know perfectly well if you recall committing an offense that entails expulsion or close to it!’ They say: ‘Friend, I do recall committing the kind of serious offense that entails expulsion or close to it. I spoke too hastily when I said that I didn’t recall it.’ That’s how there is a verdict of aggravated misconduct. And that’s how certain disciplinary issues are settled, that is, by a verdict of aggravated misconduct.
कथञ्चानन्द, तिणवत्थारको होति? इधानन्द, भिक्खूनं भण्डनजातानं कलहजातानं विवादापन्नानं विहरतं बहुं अस्सामणकं अज्झाचिण्णं होति भासितपरिक्कन्तं। तेहानन्द, भिक्खूहि सब्बेहेव समग्गेहि सन्निपतितब्बं। सन्निपतित्वा एकतोपक्खिकानं भिक्खूनं ब्यत्तेन भिक्खुना उट्ठायासना एकंसं चीवरं कत्वा अञ्जलिं पणामेत्वा सङ्घो ञापेतब्बो—
Kathañcānanda, tiṇavatthārako hoti? Idhānanda, bhikkhūnaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ hoti bhāsitaparikkantaṁ. Tehānanda, bhikkhūhi sabbeheva samaggehi sannipatitabbaṁ. Sannipatitvā ekatopakkhikānaṁ bhikkhūnaṁ byattena11 bhikkhunā uṭṭhāyāsanā ekaṁsaṁ cīvaraṁ katvā añjaliṁ paṇāmetvā saṅgho ñāpetabbo—
And how is there the covering over with grass? It’s when the bhikkhus continually argue, quarrel, and dispute, doing and saying many things that are not proper for an ascetic. Those bhikkhus should all sit together in harmony. A competent bhikkhu of one party, having got up from their seat, arranged their robe over one shoulder, and raised their joined palms, should inform the Saṅgha:
सुणातु मे, भन्ते, सङ्घो। इदं अम्हाकं भण्डनजातानं कलहजातानं विवादापन्नानं विहरतं बहुं अस्सामणकं अज्झाचिण्णं भासितपरिक्कन्तं। यदि सङ्घस्स पत्तकल्लं, अहं या चेव इमेसं आयस्मन्तानं आपत्ति या च अत्तनो आपत्ति, इमेसञ्चेव आयस्मन्तानं अत्थाय अत्तनो च अत्थाय, सङ्घमज्झे तिणवत्थारकेन देसेय्यं, ठपेत्वा थुल्लवज्जं ठपेत्वा गिहिपटिसंयुत्तन्ऽति।
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.
‘Sir, let the Saṅgha listen to me. We have been continually arguing, 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 with grass any offenses committed by these venerables and by myself, excepting only those that are gravely blameworthy and those connected with laypeople.’
अथापरेसं एकतोपक्खिकानं भिक्खूनं ब्यत्तेन भिक्खुना उट्ठायासना एकंसं चीवरं कत्वा अञ्जलिं पणामेत्वा सङ्घो ञापेतब्बो:
Athāparesaṁ ekatopakkhikānaṁ bhikkhūnaṁ byattena bhikkhunā uṭṭhāyāsanā ekaṁsaṁ cīvaraṁ katvā añjaliṁ paṇāmetvā saṅgho ñāpetabbo:
Then a competent bhikkhu of the other party, having got up from their seat, arranged their robe over one shoulder, and raising their joined palms, should inform the Saṅgha:
‘सुणातु मे, भन्ते, सङ्घो। इदं अम्हाकं भण्डनजातानं कलहजातानं विवादापन्नानं विहरतं बहुं अस्सामणकं अज्झाचिण्णं भासितपरिक्कन्तं। यदि सङ्घस्स पत्तकल्लं, अहं या चेव इमेसं आयस्मन्तानं आपत्ति या च अत्तनो आपत्ति, इमेसञ्चेव आयस्मन्तानं अत्थाय अत्तनो च अत्थाय, सङ्घमज्झे तिणवत्थारकेन देसेय्यं, ठपेत्वा थुल्लवज्जं ठपेत्वा गिहिपटिसंयुत्तन्ऽति।
‘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.
‘Sir, let the Saṅgha listen to me. We have been continually arguing, 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 with grass any offenses committed by these venerables and by myself, excepting only those that are gravely blameworthy and those connected with laypeople.’
एवं खो, आनन्द, तिणवत्थारको होति, एवञ्च पनिधेकच्चानं अधिकरणानं वूपसमो होति यदिदं—तिणवत्थारकेन।
Evaṁ kho, ānanda, tiṇavatthārako hoti, evañca panidhekaccānaṁ adhikaraṇānaṁ vūpasamo hoti yadidaṁ—tiṇavatthārakena.
That’s how there is the covering over with grass. And that’s how certain disciplinary issues are settled, that is, by covering over with grass.
छयिमे, आनन्द, धम्मा सारणीया पियकरणा गरुकरणा सङ्गहाय अविवादाय सामग्गिया एकीभावाय संवत्तन्ति। कतमे छ? इधानन्द, भिक्खुनो मेत्तं कायकम्मं पच्चुपट्ठितं होति सब्रह्मचारीसु आवि चेव रहो च। अयम्पि धम्मो सारणीयो पियकरणो गरुकरणो सङ्गहाय अविवादाय सामग्गिया एकीभावाय संवत्तति।
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.
Ānanda, these six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling. What six? Firstly, a bhikkhu 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 quarreling.
पुन चपरं, आनन्द, भिक्खुनो मेत्तं वचीकम्मं पच्चुपट्ठितं होति सब्रह्मचारीसु आवि चेव रहो च। अयम्पि धम्मो सारणीयो पियकरणो गरुकरणो सङ्गहाय अविवादाय सामग्गिया एकीभावाय संवत्तति।
Puna caparaṁ, ānanda, bhikkhuno mettaṁ vacīkammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
Furthermore, a bhikkhu consistently treats their spiritual companions with verbal kindness … This too is a warm-hearted quality.
पुन चपरं, आनन्द, भिक्खुनो मेत्तं मनोकम्मं पच्चुपट्ठितं होति सब्रह्मचारीसु आवि चेव रहो च। अयम्पि धम्मो सारणीयो पियकरणो गरुकरणो सङ्गहाय अविवादाय सामग्गिया एकीभावाय संवत्तति।
Puna caparaṁ, ānanda, bhikkhuno mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
Furthermore, a bhikkhu consistently treats their spiritual companions with mental kindness … This too is a warm-hearted quality.
पुन चपरं, आनन्द, भिक्खु—ये ते लाभा धम्मिका धम्मलद्धा अन्तमसो पत्तपरियापन्नमत्तम्पि तथारूपेहि लाभेहि—अपटिविभत्तभोगी होति, सीलवन्तेहि सब्रह्मचारीहि साधारणभोगी। अयम्पि धम्मो सारणीयो पियकरणो गरुकरणो सङ्गहाय अविवादाय सामग्गिया एकीभावाय संवत्तति।
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.
Furthermore, a bhikkhu shares without reservation any material possessions they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions. This too is a warm-hearted quality.
पुन चपरं, आनन्द, भिक्खु—यानि तानि सीलानि अखण्डानि अच्छिद्दानि असबलानि अकम्मासानि भुजिस्सानि विञ्ञुप्पसत्थानि अपरामट्ठानि समाधिसंवत्तनिकानि तथारूपेसु सीलेसु—सीलसामञ्ञगतो विहरति सब्रह्मचारीहि आवि चेव रहो च। अयम्पि धम्मो सारणीयो पियकरणो गरुकरणो सङ्गहाय अविवादाय सामग्गिया एकीभावाय संवत्तति।
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.
Furthermore, a bhikkhu lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This too is a warm-hearted quality.
पुन चपरं, आनन्द, भिक्खु—यायं दिट्ठि अरिया निय्यानिका निय्याति तक्करस्स सम्मा दुक्खक्खयाय तथारूपाय दिट्ठिया—दिट्ठिसामञ्ञगतो विहरति सब्रह्मचारीहि आवि चेव रहो च। अयम्पि धम्मो सारणीयो पियकरणो गरुकरणो सङ्गहाय अविवादाय सामग्गिया एकीभावाय संवत्तति।
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.
Furthermore, a bhikkhu lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and leads one who practices it to the complete ending of suffering. This too is a warm-hearted quality.
इमे खो, आनन्द, छ सारणीया धम्मा पियकरणा गरुकरणा सङ्गहाय अविवादाय सामग्गिया एकीभावाय संवत्तन्ति।
Ime kho, ānanda, cha sāraṇīyā dhammā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattanti.
These six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.
इमे चे तुम्हे, आनन्द, छ सारणीये धम्मे समादाय वत्तेय्याथ, पस्सथ नो तुम्हे, आनन्द, तं वचनपथं अणुं वा थूलं वा यं तुम्हे नाधिवासेय्याथा”ति?
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 should undertake and follow these six warm-hearted qualities, do you see any criticism, large or small, that you could not endure?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“तस्मातिहानन्द, इमे छ सारणीये धम्मे समादाय वत्तथ। तं वो भविस्सति दीघरत्तं हिताय सुखाया”ति।
“Tasmātihānanda, ime cha sāraṇīye dhamme samādāya vattatha. Taṁ vo bhavissati dīgharattaṁ hitāya sukhāyā”ti.
“That’s why, Ānanda, you should undertake and follow these six warm-hearted qualities. That will be for your lasting welfare and happiness.”
इदमवोच भगवा। अत्तमनो आयस्मा आनन्दो भगवतो भासितं अभिनन्दीति।
Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.
That is what the Buddha said. Satisfied, Venerable Ānanda was happy with what the Buddha said.
सामगामसुत्तं निट्ठितं चतुत्थं।
Sāmagāmasuttaṁ niṭṭhitaṁ catutthaṁ.
The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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