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Middle Discourses 104 मज्झिमनिकाय 104
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Sāmagāmasutta
Pāli in Devanagari; under each word its Roman pronunciation, syllable by syllable (ṃ = nasal hum). Tap a Pāli word for its meaning (PTS Pāli-English Dictionary); tap again to open it in the Pāli dictionary.
Verse: 123456789101112131415161718192021222324252627282930313233343536373839404142434445464748495051525354555657585960616263646566676869707172737475767778798081828384858687888990919293949596979899100101102103104105106107108109110111112113114115116117118119120121122123124125126127128129130131132133134135136137138139140141142143144145146147148149150151152153154155156157158159160161162163164165166 · Hide pronunciation
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Middle Discourses 104
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सामगामसुत्तsā·ma·gā·ma·sut·ta
Sāmagāmasutta
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तेनte·na खोkho पनpa·na समयेनsa·ma·ye·na निगण्ठोni·gaṇ·ṭho नाटपुत्तोnā·ṭa·put·to पावायंpā·vā·yaṃ अधुनाकालङ्कतोa·dhu·nā·kā·laṅ·ka·to होति।ho·ti
Tena kho pana samayena nigaṇṭho nāṭaputto pāvāyaṁ adhunākālaṅkato hoti.
Now at that time the Jain ascetic of the Ñātika clan had recently passed away at Pāvā.
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तस्सtas·sa कालङ्किरियायkā·laṅ·ki·ri·yā·ya भिन्नाbhin·nā निगण्ठाni·gaṇ·ṭhā द्वेधिकजाताdve·dhi·ka·jā·tā भण्डनजाताbhaṇ·ḍa·na·jā·tā कलहजाताka·la·ha·jā·tā विवादापन्नाvi·vā·dā·pan·nā अञ्ञमञ्ञंañ·ña·mañ·ñaṃ मुखसत्तीहिmu·kha·sat·tī·hi वितुदन्ताvi·tu·dan·tā विहरन्ति:vi·ha·ran·ti
Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti:
With his passing the Jain ascetics split, dividing into two factions, fighting, quarreling, and disputing, continually wounding each other with barbed words:
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“नna त्वंtvaṃ इमंi·maṃ धम्मविनयंdham·ma·vi·na·yaṃ आजानासि,ā·jā·nā·si अहंa·haṃ इमंi·maṃ धम्मविनयंdham·ma·vi·na·yaṃ आजानामि।ā·jā·nā·mi किंkiṃ त्वंtvaṃ इमंi·maṃ धम्मविनयंdham·ma·vi·na·yaṃ आजानिस्ससि।ā·jā·nis·sa·si मिच्छापटिपन्नोmic·chā·pa·ṭi·pan·no त्वमसि,tva·ma·si अहमस्मिa·ha·mas·mi सम्मापटिपन्नो।sam·mā·pa·ṭi·pan·no सहितंsa·hi·taṃ मे,me असहितंa·sa·hi·taṃ ते।te पुरेवचनीयंpu·re·va·ca·nī·yaṃ पच्छाpac·chā अवच,a·va·ca पच्छावचनीयंpac·chā·va·ca·nī·yaṃ पुरेpu·re अवच।a·va·ca अधिचिण्णंa·dhi·ciṇ·ṇaṃ तेte विपरावत्तं।vi·pa·rā·vat·taṃ आरोपितोā·ro·pi·to तेte वादो।vā·do निग्गहितोसि,nig·ga·hi·to·si चरca·ra वादप्पमोक्खाय;vā·dap·pa·mok·khā·ya निब्बेठेहिnib·be·ṭhe·hi वाvā सचेsa·ce पहोसी”ति।pa·ho·sī
“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.
“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!”
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येपिye·pi निगण्ठस्सni·gaṇ·ṭhas·sa नाटपुत्तस्सnā·ṭa·put·tas·sa सावकाsā·va·kā गिहीgi·hī ओदातवसनाo·dā·ta·va·sa·nā तेपिte·pi निगण्ठेसुni·gaṇ·ṭhe·su नाटपुत्तियेसुnā·ṭa·put·ti·ye·su निब्बिन्नरूपाnib·bin·na·rū·pā विरत्तरूपाvi·rat·ta·rū·pā पटिवानरूपाpa·ṭi·vā·na·rū·pā यथाya·thā तंtaṃ दुरक्खातेdu·rak·khā·te धम्मविनयेdham·ma·vi·na·ye दुप्पवेदितेdup·pa·ve·di·te अनिय्यानिकेa·niy·yā·ni·ke अनुपसमसंवत्तनिकेa·nu·pa·sa·ma·saṃ·vat·ta·ni·ke असम्मासम्बुद्धप्पवेदितेa·sam·mā·sam·bud·dhap·pa·ve·di·te भिन्नथूपेbhin·na·thū·pe अप्पटिसरणे।ap·pa·ṭi·sa·ra·ṇe
Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā virattarūpā paṭivānarūpā yathā taṁ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe.
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.
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अथa·tha खोkho चुन्दोcun·do समणुद्देसोsa·ma·ṇud·de·so पावायंpā·vā·yaṃ वस्संवुट्ठोvas·saṃ·vuṭ·ṭho येनye·na सामगामोsā·ma·gā·mo येनायस्माye·nā·yas·mā आनन्दोā·nan·do तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā आयस्मन्तंā·yas·man·taṃ आनन्दंā·nan·daṃ अभिवादेत्वाa·bhi·vā·det·vā एकमन्तंe·ka·man·taṃ निसीदि।ni·sī·di एकमन्तंe·ka·man·taṃ निसिन्नोni·sin·no खोkho चुन्दोcun·do समणुद्देसोsa·ma·ṇud·de·so आयस्मन्तंā·yas·man·taṃ आनन्दंā·nan·daṃ एतदवोच:e·ta·da·vo·ca
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:
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.
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“निगण्ठो,ni·gaṇ·ṭho भन्ते,bhan·te नाटपुत्तोnā·ṭa·put·to पावायंpā·vā·yaṃ अधुनाकालङ्कतो।a·dhu·nā·kā·laṅ·ka·to
“nigaṇṭho, bhante, nāṭaputto pāvāyaṁ adhunākālaṅkato.
(Pāli only)
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तस्सtas·sa कालङ्किरियायkā·laṅ·ki·ri·yā·ya भिन्नाbhin·nā निगण्ठाni·gaṇ·ṭhā द्वेधिकजाताdve·dhi·ka·jā·tā …पे…pe भिन्नथूपेbhin·na·thū·pe अप्पटिसरणे”ति।ap·pa·ṭi·sa·ra·ṇe
Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā …pe… bhinnathūpe appaṭisaraṇe”ti.
(Pāli only)
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आयाम,ā·yā·ma आवुसोā·vu·so चुन्द,cun·da येनye·na भगवाbha·ga·vā तेनुपसङ्कमिस्साम;te·nu·pa·saṅ·ka·mis·sā·ma उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā एतमत्थंe·ta·mat·thaṃ भगवतोbha·ga·va·to आरोचेस्सामा”ति।ā·ro·ces·sā·mā
Āyāma, āvuso cunda, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṁ bhagavato ārocessāmā”ti.
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अथa·tha खोkho आयस्माā·yas·mā चca आनन्दोā·nan·do चुन्दोcun·do चca समणुद्देसोsa·ma·ṇud·de·so येनye·na भगवाbha·ga·vā तेनुपसङ्कमिंसु;te·nu·pa·saṅ·ka·miṃ·su उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā भगवन्तंbha·ga·van·taṃ अभिवादेत्वाa·bhi·vā·det·vā एकमन्तंe·ka·man·taṃ निसीदिंसु।ni·sī·diṃ·su एकमन्तंe·ka·man·taṃ निसिन्नोni·sin·no खोkho आयस्माā·yas·mā आनन्दोā·nan·do भगवन्तंbha·ga·van·taṃ एतदवोच:e·ta·da·vo·ca
Atha kho āyasmā ca ānando cundo ca samaṇuddeso yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:
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,
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“अयं,a·yaṃ भन्ते,bhan·te चुन्दोcun·do समणुद्देसोsa·ma·ṇud·de·so एवमाह:e·va·mā·ha
“ayaṁ, bhante, cundo samaṇuddeso evamāha:
(Pāli only)
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‘निगण्ठो,ni·gaṇ·ṭho भन्ते,bhan·te नाटपुत्तोnā·ṭa·put·to पावायंpā·vā·yaṃ अधुनाकालङ्कतो।a·dhu·nā·kā·laṅ·ka·to
‘nigaṇṭho, bhante, nāṭaputto pāvāyaṁ adhunākālaṅkato.
(Pāli only)
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तस्सtas·sa कालङ्किरियायkā·laṅ·ki·ri·yā·ya भिन्नाbhin·nā निगण्ठाni·gaṇ·ṭhā द्वेधिकजाताdve·dhi·ka·jā·tā …पे…pe भिन्नथूपेbhin·na·thū·pe अप्पटिसरणे’ति।ap·pa·ṭi·sa·ra·ṇe
Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā …pe… bhinnathūpe appaṭisaraṇe’ti.
(Pāli only)
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स्वास्सsvās·sa विवादोvi·vā·do बहुजनाहितायba·hu·ja·nā·hi·tā·ya बहुजनासुखायba·hu·ja·nā·su·khā·ya बहुनोba·hu·no जनस्सja·nas·sa अनत्थायa·nat·thā·ya अहितायa·hi·tā·ya दुक्खायduk·khā·ya देवमनुस्सानन्’”ति।de·va·ma·nus·sā·nan
svāssa vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānan’”ti.
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.’”
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चत्तारोcat·tā·ro सतिपट्ठानाsa·ti·paṭ·ṭhā·nā चत्तारोcat·tā·ro सम्मप्पधानाsam·map·pa·dhā·nā चत्तारोcat·tā·ro इद्धिपादाid·dhi·pā·dā पञ्चिन्द्रियानिpañ·cin·dri·yā·ni पञ्चpañ·ca बलानिba·lā·ni सत्तsat·ta बोज्झङ्गाboj·jhaṅ·gā अरियोa·ri·yo अट्ठङ्गिकोaṭ·ṭhaṅ·gi·ko मग्गो,mag·go पस्ससिpas·sa·si नोno त्वं,tvaṃ आनन्द,ā·nan·da इमेसुi·me·su धम्मेसुdham·me·su द्वेपिdve·pi भिक्खूbhik·khū नानावादे”ति?nā·nā·vā·de
cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, passasi no tvaṁ, ānanda, imesu dhammesu dvepi bhikkhū nānāvāde”ti?
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?”
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चत्तारोcat·tā·ro सतिपट्ठानाsa·ti·paṭ·ṭhā·nā चत्तारोcat·tā·ro सम्मप्पधानाsam·map·pa·dhā·nā चत्तारोcat·tā·ro इद्धिपादाid·dhi·pā·dā पञ्चिन्द्रियानिpañ·cin·dri·yā·ni पञ्चpañ·ca बलानिba·lā·ni सत्तsat·ta बोज्झङ्गाboj·jhaṅ·gā अरियोa·ri·yo अट्ठङ्गिकोaṭ·ṭhaṅ·gi·ko मग्गो,mag·go नाहंnā·haṃ पस्सामिpas·sā·mi इमेसुi·me·su धम्मेसुdham·me·su द्वेपिdve·pi भिक्खूbhik·khū नानावादे।nā·nā·vā·de
cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, nāhaṁ passāmi imesu dhammesu dvepi bhikkhū nānāvāde.
(Pāli only)
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येye चca खो,kho भन्ते,bhan·te पुग्गलाpug·ga·lā भगवन्तंbha·ga·van·taṃ पतिस्सयमानरूपाpa·tis·sa·ya·mā·na·rū·pā विहरन्तिvi·ha·ran·ti तेपिte·pi भगवतोbha·ga·va·to अच्चयेनac·ca·ye·na सङ्घेsaṅ·ghe विवादंvi·vā·daṃ जनेय्युंja·ney·yuṃ अज्झाजीवेaj·jhā·jī·ve वाvā अधिपातिमोक्खेa·dhi·pā·ti·mok·khe वा।vā
Ye ca kho, bhante, puggalā bhagavantaṁ patissayamānarūpā viharanti tepi bhagavato accayena saṅghe vivādaṁ janeyyuṁ ajjhājīve vā adhipātimokkhe vā.
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.
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स्वास्सsvās·sa विवादोvi·vā·do बहुजनाहितायba·hu·ja·nā·hi·tā·ya बहुजनासुखायba·hu·ja·nā·su·khā·ya बहुनोba·hu·no जनस्सja·nas·sa अनत्थायa·nat·thā·ya अहितायa·hi·tā·ya दुक्खायduk·khā·ya देवमनुस्सानन्”ति।de·va·ma·nus·sā·nan
Svāssa vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānan”ti.
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.”
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“अप्पमत्तकोap·pa·mat·ta·ko सो,so आनन्द,ā·nan·da विवादोvi·vā·do यदिदं—अज्झाजीवेya·di·daṃ वाvā अधिपातिमोक्खेa·dhi·pā·ti·mok·khe वा।vā
“Appamattako so, ānanda, vivādo yadidaṁ—ajjhājīve vā adhipātimokkhe vā.
“Ānanda, dispute about livelihood or the monastic code is a minor matter.
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मग्गेmag·ge वाvā हि,hi आनन्द,ā·nan·da पटिपदायpa·ṭi·pa·dā·ya वाvā सङ्घेsaṅ·ghe विवादोvi·vā·do उप्पज्जमानोup·paj·ja·mā·no उप्पज्जेय्य;up·paj·jey·ya स्वास्सsvās·sa विवादोvi·vā·do बहुजनाहितायba·hu·ja·nā·hi·tā·ya बहुजनासुखायba·hu·ja·nā·su·khā·ya बहुनोba·hu·no जनस्सja·nas·sa अनत्थायa·nat·thā·ya अहितायa·hi·tā·ya दुक्खायduk·khā·ya देवमनुस्सानं।de·va·ma·nus·sā·naṃ
Magge vā hi, ānanda, paṭipadāya vā saṅghe vivādo uppajjamāno uppajjeyya; svāssa vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.
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.
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योyo सो,so आनन्द,ā·nan·da भिक्खुbhik·khu कोधनोko·dha·no होतिho·ti उपनाहीu·pa·nā·hī सोso सत्थरिपिsat·tha·ri·pi अगारवोa·gā·ra·vo विहरतिvi·ha·ra·ti अप्पतिस्सो,ap·pa·tis·so धम्मेपिdham·me·pi अगारवोa·gā·ra·vo विहरतिvi·ha·ra·ti अप्पतिस्सो,ap·pa·tis·so सङ्घेपिsaṅ·ghe·pi अगारवोa·gā·ra·vo विहरतिvi·ha·ra·ti अप्पतिस्सो,ap·pa·tis·so सिक्खायपिsik·khā·ya·pi नna परिपूरकारीpa·ri·pū·ra·kā·rī होति।ho·ti
Yo so, ānanda, bhikkhu kodhano hoti upanāhī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti.
Such a mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, and they don’t fulfill the training.
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योyo सो,so आनन्द,ā·nan·da भिक्खुbhik·khu सत्थरिsat·tha·ri अगारवोa·gā·ra·vo विहरतिvi·ha·ra·ti अप्पतिस्सो,ap·pa·tis·so धम्मेdham·me … सङ्घेsaṅ·ghe अगारवोa·gā·ra·vo विहरतिvi·ha·ra·ti अप्पतिस्सो,ap·pa·tis·so सिक्खायsik·khā·ya नna परिपूरकारीpa·ri·pū·ra·kā·rī होति,ho·ti सोso सङ्घेsaṅ·ghe विवादंvi·vā·daṃ जनेति;ja·ne·ti योyo होतिho·ti विवादोvi·vā·do बहुजनाहितायba·hu·ja·nā·hi·tā·ya बहुजनासुखाय,ba·hu·ja·nā·su·khā·ya बहुनोba·hu·no जनस्सja·nas·sa अनत्थायa·nat·thā·ya अहितायa·hi·tā·ya दुक्खायduk·khā·ya देवमनुस्सानं।de·va·ma·nus·sā·naṃ
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.
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.
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एवरूपञ्चेe·va·rū·pañ·ce तुम्हे,tum·he आनन्द,ā·nan·da विवादमूलंvi·vā·da·mū·laṃ अज्झत्तंaj·jhat·taṃ वाvā बहिद्धाba·hid·dhā वाvā समनुपस्सेय्याथ,sa·ma·nu·pas·sey·yā·tha तत्रtat·ra तुम्हे,tum·he आनन्द,ā·nan·da तस्सेवtas·se·va पापकस्सpā·pa·kas·sa विवादमूलस्सvi·vā·da·mū·las·sa पहानायpa·hā·nā·ya वायमेय्याथ।vā·ya·mey·yā·tha
Evarūpañce tumhe, ānanda, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha, tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha.
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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एवरूपञ्चेe·va·rū·pañ·ce तुम्हे,tum·he आनन्द,ā·nan·da विवादमूलंvi·vā·da·mū·laṃ अज्झत्तंaj·jhat·taṃ वाvā बहिद्धाba·hid·dhā वाvā नna समनुपस्सेय्याथ।sa·ma·nu·pas·sey·yā·tha तत्रtat·ra तुम्हे,tum·he आनन्द,ā·nan·da तस्सेवtas·se·va पापकस्सpā·pa·kas·sa विवादमूलस्सvi·vā·da·mū·las·sa आयतिंā·ya·tiṃ अनवस्सवायa·na·vas·sa·vā·ya पटिपज्जेय्याथ।pa·ṭi·paj·jey·yā·tha
Evarūpañce tumhe, ānanda, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha.
If you don’t see it, you should practice so that it doesn’t come up in the future.
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एवमेतस्सe·va·me·tas·sa पापकस्सpā·pa·kas·sa विवादमूलस्सvi·vā·da·mū·las·sa पहानंpa·hā·naṃ होति,ho·ti एवमेतस्सe·va·me·tas·sa पापकस्सpā·pa·kas·sa विवादमूलस्सvi·vā·da·mū·las·sa आयतिंā·ya·tiṃ अनवस्सवोa·na·vas·sa·vo होति।ho·ti
Evametassa pāpakassa vivādamūlassa pahānaṁ hoti, evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti.
That’s how to give up this bad root of dispute, so it doesn’t come up in the future.
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योyo सो,so आनन्द,ā·nan·da भिक्खुbhik·khu सन्दिट्ठिपरामासीsan·diṭ·ṭhi·pa·rā·mā·sī होतिho·ti आधानग्गाहीā·dhā·nag·gā·hī दुप्पटिनिस्सग्गीdup·pa·ṭi·nis·sag·gī सोso सत्थरिपिsat·tha·ri·pi अगारवोa·gā·ra·vo विहरतिvi·ha·ra·ti अप्पतिस्सो,ap·pa·tis·so धम्मेपिdham·me·pi अगारवोa·gā·ra·vo विहरतिvi·ha·ra·ti अप्पतिस्सो,ap·pa·tis·so सङ्घेपिsaṅ·ghe·pi अगारवोa·gā·ra·vo विहरतिvi·ha·ra·ti अप्पतिस्सो,ap·pa·tis·so सिक्खायपिsik·khā·ya·pi नna परिपूरकारीpa·ri·pū·ra·kā·rī होति।ho·ti
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.
Such a mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, and they don’t fulfill the training.
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योyo सो,so आनन्द,ā·nan·da भिक्खुbhik·khu सत्थरिsat·tha·ri अगारवोa·gā·ra·vo विहरतिvi·ha·ra·ti अप्पतिस्सो,ap·pa·tis·so धम्मेdham·me … सङ्घेsaṅ·ghe … सिक्खायsik·khā·ya नna परिपूरकारीpa·ri·pū·ra·kā·rī होतिho·ti सोso सङ्घेsaṅ·ghe विवादंvi·vā·daṃ जनेति;ja·ne·ti योyo होतिho·ti विवादोvi·vā·do बहुजनाहितायba·hu·ja·nā·hi·tā·ya बहुजनासुखाय,ba·hu·ja·nā·su·khā·ya बहुनोba·hu·no जनस्सja·nas·sa अनत्थायa·nat·thā·ya अहितायa·hi·tā·ya दुक्खायduk·khā·ya देवमनुस्सानं।de·va·ma·nus·sā·naṃ
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.
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.
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एवरूपञ्चेe·va·rū·pañ·ce तुम्हे,tum·he आनन्द,ā·nan·da विवादमूलंvi·vā·da·mū·laṃ अज्झत्तंaj·jhat·taṃ वाvā बहिद्धाba·hid·dhā वाvā समनुपस्सेय्याथ।sa·ma·nu·pas·sey·yā·tha तत्रtat·ra तुम्हे,tum·he आनन्द,ā·nan·da तस्सेवtas·se·va पापकस्सpā·pa·kas·sa विवादमूलस्सvi·vā·da·mū·las·sa पहानायpa·hā·nā·ya वायमेय्याथ।vā·ya·mey·yā·tha
Evarūpañce tumhe, ānanda, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha.
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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एवरूपञ्चेe·va·rū·pañ·ce तुम्हे,tum·he आनन्द,ā·nan·da विवादमूलंvi·vā·da·mū·laṃ अज्झत्तंaj·jhat·taṃ वाvā बहिद्धाba·hid·dhā वाvā नna समनुपस्सेय्याथ,sa·ma·nu·pas·sey·yā·tha तत्रtat·ra तुम्हे,tum·he आनन्द,ā·nan·da तस्सेवtas·se·va पापकस्सpā·pa·kas·sa विवादमूलस्सvi·vā·da·mū·las·sa आयतिंā·ya·tiṃ अनवस्सवायa·na·vas·sa·vā·ya पटिपज्जेय्याथ।pa·ṭi·paj·jey·yā·tha
Evarūpañce tumhe, ānanda, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha.
If you don’t see it, you should practice so that it doesn’t come up in the future.
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एवमेतस्सe·va·me·tas·sa पापकस्सpā·pa·kas·sa विवादमूलस्सvi·vā·da·mū·las·sa पहानंpa·hā·naṃ होति,ho·ti एवमेतस्सe·va·me·tas·sa पापकस्सpā·pa·kas·sa विवादमूलस्सvi·vā·da·mū·las·sa आयतिंā·ya·tiṃ अनवस्सवोa·na·vas·sa·vo होति।ho·ti
Evametassa pāpakassa vivādamūlassa pahānaṁ hoti, evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti.
That’s how to give up this bad root of dispute, so it doesn’t come up in the future.
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चत्तारिमानि,cat·tā·ri·mā·ni आनन्द,ā·nan·da अधिकरणानि।a·dhi·ka·ra·ṇā·ni
Cattārimāni, ānanda, adhikaraṇāni.
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विवादाधिकरणं,vi·vā·dā·dhi·ka·ra·ṇaṃ अनुवादाधिकरणं,a·nu·vā·dā·dhi·ka·ra·ṇaṃ आपत्ताधिकरणं,ā·pat·tā·dhi·ka·ra·ṇaṃ किच्चाधिकरणं—kic·cā·dhi·ka·ra·ṇaṃ
Vivādādhikaraṇaṁ, anuvādādhikaraṇaṁ, āpattādhikaraṇaṁ, kiccādhikaraṇaṁ—
Disciplinary issues due to disputes, accusations, offenses, or business.
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सत्तsat·ta खोkho पनिमे,pa·ni·me आनन्द,ā·nan·da अधिकरणसमथाa·dhi·ka·ra·ṇa·sa·ma·thā उप्पन्नुप्पन्नानंup·pan·nup·pan·nā·naṃ अधिकरणानंa·dhi·ka·ra·ṇā·naṃ समथायsa·ma·thā·ya वूपसमाय—vū·pa·sa·mā·ya
Satta kho panime, ānanda, adhikaraṇasamathā uppannuppannānaṁ adhikaraṇānaṁ samathāya vūpasamāya—
There are these seven means of settling any disciplinary issues that might arise.
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सम्मुखाविनयोsam·mu·khā·vi·na·yo दातब्बो,dā·tab·bo सतिविनयोsa·ti·vi·na·yo दातब्बो,dā·tab·bo अमूळ्हविनयोa·mū·ḷha·vi·na·yo दातब्बो,dā·tab·bo पटिञ्ञायpa·ṭiñ·ñā·ya कारेतब्बं,kā·re·tab·baṃ येभुय्यसिका,ye·bhuy·ya·si·kā तस्सपापियसिका,tas·sa·pā·pi·ya·si·kā तिणवत्थारको।ti·ṇa·vat·thā·ra·ko
sammukhāvinayo dātabbo, sativinayo dātabbo, amūḷhavinayo dātabbo, paṭiññāya kāretabbaṁ, yebhuyyasikā, tassapāpiyasikā, tiṇavatthārako.
Resolution face-to-face to be applied. Resolution through recollection to be granted. Resolution because of past insanity to be granted. Acting according to what has been admitted. Majority decision. Further penalty. Covering over as if with grass.
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कथञ्चानन्द,ka·thañ·cā·nan·da सम्मुखाविनयोsam·mu·khā·vi·na·yo होति?ho·ti
Kathañcānanda, sammukhāvinayo hoti?
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इधानन्द,i·dhā·nan·da भिक्खूbhik·khū विवदन्तिvi·va·dan·ti धम्मोतिdham·mo·ti वाvā अधम्मोतिa·dham·mo·ti वाvā विनयोतिvi·na·yo·ti वाvā अविनयोतिa·vi·na·yo·ti वा।vā
Idhānanda, bhikkhū vivadanti dhammoti vā adhammoti vā vinayoti vā avinayoti vā.
It’s when mendicants are disputing: ‘This is the teaching,’ ‘This is not the teaching,’ ‘This is the monastic law,’ ‘This is not the monastic law.’
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सन्निपतित्वाsan·ni·pa·tit·vā धम्मनेत्तिdham·ma·net·ti समनुमज्जितब्बा।sa·ma·nu·maj·ji·tab·bā
Sannipatitvā dhammanetti samanumajjitabbā.
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धम्मनेत्तिंdham·ma·net·tiṃ समनुमज्जित्वाsa·ma·nu·maj·jit·vā यथाya·thā तत्थtat·tha समेतिsa·me·ti तथाta·thā तंtaṃ अधिकरणंa·dhi·ka·ra·ṇaṃ वूपसमेतब्बं।vū·pa·sa·me·tab·baṃ
Dhammanettiṁ samanumajjitvā yathā tattha sameti tathā taṁ adhikaraṇaṁ vūpasametabbaṁ.
They should settle that disciplinary issue in agreement with the guidelines.
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सम्मुखाविनयेन।sam·mu·khā·vi·na·ye·na
sammukhāvinayena.
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कथञ्चानन्द,ka·thañ·cā·nan·da येभुय्यसिकाye·bhuy·ya·si·kā होति?ho·ti
Kathañcānanda, yebhuyyasikā hoti?
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सन्निपतित्वाsan·ni·pa·tit·vā धम्मनेत्तिdham·ma·net·ti समनुमज्जितब्बा।sa·ma·nu·maj·ji·tab·bā
Sannipatitvā dhammanetti samanumajjitabbā.
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धम्मनेत्तिंdham·ma·net·tiṃ समनुमज्जित्वाsa·ma·nu·maj·jit·vā यथाya·thā तत्थtat·tha समेतिsa·me·ti तथाta·thā तंtaṃ अधिकरणंa·dhi·ka·ra·ṇaṃ वूपसमेतब्बं।vū·pa·sa·me·tab·baṃ
Dhammanettiṁ samanumajjitvā yathā tattha sameti tathā taṁ adhikaraṇaṁ vūpasametabbaṁ.
They should settle that disciplinary issue in agreement with the guidelines.
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एवंe·vaṃ खो,kho आनन्द,ā·nan·da येभुय्यसिकाye·bhuy·ya·si·kā होति,ho·ti एवञ्चe·vañ·ca पनिधेकच्चानंpa·ni·dhe·kac·cā·naṃ अधिकरणानंa·dhi·ka·ra·ṇā·naṃ वूपसमोvū·pa·sa·mo होतिho·ti यदिदं—ya·di·daṃ
Evaṁ kho, ānanda, yebhuyyasikā hoti, evañca panidhekaccānaṁ adhikaraṇānaṁ vūpasamo hoti yadidaṁ—
That’s how there is majority decision. And that’s how certain disciplinary issues are settled, that is,
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येभुय्यसिकाय।ye·bhuy·ya·si·kā·ya
yebhuyyasikāya.
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कथञ्चानन्द,ka·thañ·cā·nan·da सतिविनयोsa·ti·vi·na·yo होति?ho·ti
Kathañcānanda, sativinayo hoti?
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इधानन्द,i·dhā·nan·da भिक्खूbhik·khū भिक्खुंbhik·khuṃ एवरूपायe·va·rū·pā·ya गरुकायga·ru·kā·ya आपत्तियाā·pat·ti·yā चोदेन्तिco·den·ti पाराजिकेनpā·rā·ji·ke·na वाvā पाराजिकसामन्तेनpā·rā·ji·ka·sā·man·te·na वा:vā
Idhānanda, bhikkhū bhikkhuṁ evarūpāya garukāya āpattiyā codenti pārājikena vā pārājikasāmantena vā:
It’s when a mendicant accuses a mendicant of a heavy offense; one entailing expulsion, or close to it:
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‘सरतायस्माsa·ra·tā·yas·mā एवरूपिंe·va·rū·piṃ गरुकंga·ru·kaṃ आपत्तिंā·pat·tiṃ आपज्जिताā·paj·ji·tā पाराजिकंpā·rā·ji·kaṃ वाvā पाराजिकसामन्तंpā·rā·ji·ka·sā·man·taṃ वा’ति?vā
‘saratāyasmā evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti?
‘Venerable, do you recall committing the kind of serious offense that entails expulsion or close to it?’
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एवंe·vaṃ खो,kho आनन्द,ā·nan·da सतिविनयोsa·ti·vi·na·yo होति,ho·ti एवञ्चe·vañ·ca पनिधेकच्चानंpa·ni·dhe·kac·cā·naṃ अधिकरणानंa·dhi·ka·ra·ṇā·naṃ वूपसमोvū·pa·sa·mo होतिho·ti यदिदं—ya·di·daṃ
Evaṁ kho, ānanda, sativinayo hoti, evañca panidhekaccānaṁ adhikaraṇānaṁ vūpasamo hoti yadidaṁ—
That’s how there is the resolution through recollection. And that’s how certain disciplinary issues are settled, that is,
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सतिविनयेन।sa·ti·vi·na·ye·na
sativinayena.
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कथञ्चानन्द,ka·thañ·cā·nan·da अमूळ्हविनयोa·mū·ḷha·vi·na·yo होति?ho·ti
Kathañcānanda, amūḷhavinayo hoti?
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इधानन्द,i·dhā·nan·da भिक्खूbhik·khū भिक्खुंbhik·khuṃ एवरूपायe·va·rū·pā·ya गरुकायga·ru·kā·ya आपत्तियाā·pat·ti·yā चोदेन्तिco·den·ti पाराजिकेनpā·rā·ji·ke·na वाvā पाराजिकसामन्तेनpā·rā·ji·ka·sā·man·te·na वा:vā
Idhānanda, bhikkhū bhikkhuṁ evarūpāya garukāya āpattiyā codenti pārājikena vā pārājikasāmantena vā:
It’s when a mendicant accuses a mendicant of the kind of serious offense that entails expulsion, or close to it:
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‘सरतायस्माsa·ra·tā·yas·mā एवरूपिंe·va·rū·piṃ गरुकंga·ru·kaṃ आपत्तिंā·pat·tiṃ आपज्जिताā·paj·ji·tā पाराजिकंpā·rā·ji·kaṃ वाvā पाराजिकसामन्तंpā·rā·ji·ka·sā·man·taṃ वा’ति?vā
‘saratāyasmā evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti?
‘Venerable, do you recall committing the kind of serious offense that entails expulsion or close to it?’
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‘इङ्घायस्माiṅ·ghā·yas·mā साधुकमेवsā·dhu·ka·me·va जानाहिjā·nā·hi यदिya·di सरसिsa·ra·si एवरूपिंe·va·rū·piṃ गरुकंga·ru·kaṃ आपत्तिंā·pat·tiṃ आपज्जिताā·paj·ji·tā पाराजिकंpā·rā·ji·kaṃ वाvā पाराजिकसामन्तंpā·rā·ji·ka·sā·man·taṃ वा’ति।vā
‘iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti.
‘Surely the venerable must know perfectly well if you recall committing an offense that entails expulsion or close to it!’
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एवंe·vaṃ खो,kho आनन्द,ā·nan·da अमूळ्हविनयोa·mū·ḷha·vi·na·yo होति,ho·ti एवञ्चe·vañ·ca पनिधेकच्चानंpa·ni·dhe·kac·cā·naṃ अधिकरणानंa·dhi·ka·ra·ṇā·naṃ वूपसमोvū·pa·sa·mo होतिho·ti यदिदं—ya·di·daṃ
Evaṁ kho, ānanda, amūḷhavinayo hoti, evañca panidhekaccānaṁ adhikaraṇānaṁ vūpasamo hoti yadidaṁ—
That’s how there is resolution because of past insanity. And that’s how certain disciplinary issues are settled, that is,
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अमूळ्हविनयेन।a·mū·ḷha·vi·na·ye·na
amūḷhavinayena.
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इधानन्द,i·dhā·nan·da भिक्खुbhik·khu चोदितोco·di·to वाvā अचोदितोa·co·di·to वाvā आपत्तिंā·pat·tiṃ सरति,sa·ra·ti विवरतिvi·va·ra·ti उत्तानीकरोति।ut·tā·nī·ka·ro·ti
Idhānanda, bhikkhu codito vā acodito vā āpattiṁ sarati, vivarati uttānīkaroti.
It’s when a mendicant, whether accused or not, recalls an offense and clarifies it and reveals it.
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तेन,te·na आनन्द,ā·nan·da भिक्खुनाbhik·khu·nā वुड्ढतरंvuḍ·ḍha·ta·raṃ भिक्खुंbhik·khuṃ उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā एकंसंe·kaṃ·saṃ चीवरंcī·va·raṃ कत्वाkat·vā पादेpā·de वन्दित्वाvan·dit·vā उक्कुटिकंuk·ku·ṭi·kaṃ निसीदित्वाni·sī·dit·vā अञ्जलिंañ·ja·liṃ पग्गहेत्वाpag·ga·het·vā एवमस्सe·va·mas·sa वचनीयो:va·ca·nī·yo
Tena, ānanda, bhikkhunā vuḍḍhataraṁ bhikkhuṁ upasaṅkamitvā ekaṁsaṁ cīvaraṁ katvā pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo:
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:
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‘पस्ससी’ति?pas·sa·sī
‘passasī’ti?
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‘संवरिस्सामी’ति।saṃ·va·ris·sā·mī
‘Saṁvarissāmī’ti.
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एवंe·vaṃ खो,kho आनन्द,ā·nan·da पटिञ्ञातकरणंpa·ṭiñ·ñā·ta·ka·ra·ṇaṃ होति,ho·ti एवञ्चe·vañ·ca पनिधेकच्चानंpa·ni·dhe·kac·cā·naṃ अधिकरणानंa·dhi·ka·ra·ṇā·naṃ वूपसमोvū·pa·sa·mo होतिho·ti यदिदं—ya·di·daṃ
Evaṁ kho, ānanda, paṭiññātakaraṇaṁ hoti, evañca panidhekaccānaṁ adhikaraṇānaṁ vūpasamo hoti yadidaṁ—
That’s how there is acting according to what has been admitted. And that’s how certain disciplinary issues are settled, that is,
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इधानन्द,i·dhā·nan·da भिक्खुbhik·khu भिक्खुंbhik·khuṃ एवरूपायe·va·rū·pā·ya गरुकायga·ru·kā·ya आपत्तियाā·pat·ti·yā चोदेतिco·de·ti पाराजिकेनpā·rā·ji·ke·na वाvā पाराजिकसामन्तेनpā·rā·ji·ka·sā·man·te·na वा:vā
Idhānanda, bhikkhu bhikkhuṁ evarūpāya garukāya āpattiyā codeti pārājikena vā pārājikasāmantena vā:
It’s when a mendicant accuses a mendicant of the kind of heavy offense that entails expulsion, or close to it:
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‘सरतायस्माsa·ra·tā·yas·mā एवरूपिंe·va·rū·piṃ गरुकंga·ru·kaṃ आपत्तिंā·pat·tiṃ आपज्जिताā·paj·ji·tā पाराजिकंpā·rā·ji·kaṃ वाvā पाराजिकसामन्तंpā·rā·ji·ka·sā·man·taṃ वा’ति?vā
‘saratāyasmā evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti?
‘Venerable, do you recall committing the kind of heavy offense that entails expulsion or close to it?’
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‘इङ्घायस्माiṅ·ghā·yas·mā साधुकमेवsā·dhu·ka·me·va जानाहिjā·nā·hi यदिya·di सरसिsa·ra·si एवरूपिंe·va·rū·piṃ गरुकंga·ru·kaṃ आपत्तिंā·pat·tiṃ आपज्जिताā·paj·ji·tā पाराजिकंpā·rā·ji·kaṃ वाvā पाराजिकसामन्तंpā·rā·ji·ka·sā·man·taṃ वा’ति।vā
‘iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti.
‘Surely the venerable must know perfectly well if you recall committing an offense that entails expulsion or close to it!’
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‘नna खोkho अहं,a·haṃ आवुसो,ā·vu·so सरामिsa·rā·mi एवरूपिंe·va·rū·piṃ गरुकंga·ru·kaṃ आपत्तिंā·pat·tiṃ आपज्जिताā·paj·ji·tā पाराजिकंpā·rā·ji·kaṃ वाvā पाराजिकसामन्तंpā·rā·ji·ka·sā·man·taṃ वा;vā
‘na kho ahaṁ, āvuso, sarāmi evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā;
‘Reverend, I don’t recall committing a heavy offense of that nature.
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‘इङ्घायस्माiṅ·ghā·yas·mā साधुकमेवsā·dhu·ka·me·va जानाहिjā·nā·hi यदिya·di सरसिsa·ra·si एवरूपिंe·va·rū·piṃ गरुकंga·ru·kaṃ आपत्तिंā·pat·tiṃ आपज्जिताā·paj·ji·tā पाराजिकंpā·rā·ji·kaṃ वाvā पाराजिकसामन्तंpā·rā·ji·ka·sā·man·taṃ वा’ति?vā
‘iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti?
‘Surely the venerable must know perfectly well if you recall committing an offense that entails expulsion or close to it!’
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‘इमञ्हिi·mañ·hi नामाहं,nā·mā·haṃ आवुसो,ā·vu·so अप्पमत्तिकंap·pa·mat·ti·kaṃ आपत्तिंā·pat·tiṃ आपज्जित्वाā·paj·jit·vā अपुट्ठोa·puṭ·ṭho पटिजानिस्सामि।pa·ṭi·jā·nis·sā·mi
‘imañhi nāmāhaṁ, āvuso, appamattikaṁ āpattiṁ āpajjitvā apuṭṭho paṭijānissāmi.
‘Reverend, I’ll go so far as to admit this light offense even when not asked.
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किंkiṃ पनाहंpa·nā·haṃ एवरूपिंe·va·rū·piṃ गरुकंga·ru·kaṃ आपत्तिंā·pat·tiṃ आपज्जित्वाā·paj·jit·vā पाराजिकंpā·rā·ji·kaṃ वाvā पाराजिकसामन्तंpā·rā·ji·ka·sā·man·taṃ वाvā पुट्ठोpuṭ·ṭho नna पटिजानिस्सामी’ति?pa·ṭi·jā·nis·sā·mī
Kiṁ panāhaṁ evarūpiṁ garukaṁ āpattiṁ āpajjitvā pārājikaṁ vā pārājikasāmantaṁ vā puṭṭho na paṭijānissāmī’ti?
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‘इमञ्हिi·mañ·hi नामnā·ma त्वं,tvaṃ आवुसो,ā·vu·so अप्पमत्तिकंap·pa·mat·ti·kaṃ आपत्तिंā·pat·tiṃ आपज्जित्वाā·paj·jit·vā अपुट्ठोa·puṭ·ṭho नna पटिजानिस्ससि,pa·ṭi·jā·nis·sa·si किंkiṃ पनpa·na त्वंtvaṃ एवरूपिंe·va·rū·piṃ गरुकंga·ru·kaṃ आपत्तिंā·pat·tiṃ आपज्जित्वाā·paj·jit·vā पाराजिकंpā·rā·ji·kaṃ वाvā पाराजिकसामन्तंpā·rā·ji·ka·sā·man·taṃ वाvā पुट्ठोpuṭ·ṭho पटिजानिस्ससि?pa·ṭi·jā·nis·sa·si
‘imañhi nāma tvaṁ, āvuso, appamattikaṁ āpattiṁ āpajjitvā apuṭṭho na paṭijānissasi, kiṁ pana tvaṁ evarūpiṁ garukaṁ āpattiṁ āpajjitvā pārājikaṁ vā pārājikasāmantaṁ vā puṭṭho paṭijānissasi?
‘You wouldn’t have admitted that light offense without being asked, so why would you admit a heavy offense?
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इङ्घायस्माiṅ·ghā·yas·mā साधुकमेवsā·dhu·ka·me·va जानाहिjā·nā·hi यदिya·di सरसिsa·ra·si एवरूपिंe·va·rū·piṃ गरुकंga·ru·kaṃ आपत्तिंā·pat·tiṃ आपज्जिताā·paj·ji·tā पाराजिकंpā·rā·ji·kaṃ वाvā पाराजिकसामन्तंpā·rā·ji·ka·sā·man·taṃ वा’ति।vā
Iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti.
Surely the venerable must know perfectly well if you recall committing an offense that entails expulsion or close to it!’
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‘सरामिsa·rā·mi खोkho अहं,a·haṃ आवुसो,ā·vu·so एवरूपिंe·va·rū·piṃ गरुकंga·ru·kaṃ आपत्तिंā·pat·tiṃ आपज्जिताā·paj·ji·tā पाराजिकंpā·rā·ji·kaṃ वाvā पाराजिकसामन्तंpā·rā·ji·ka·sā·man·taṃ वा।vā
‘sarāmi kho ahaṁ, āvuso, evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā.
‘Reverend, I do recall committing the kind of heavy offense that entails expulsion or close to it.
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एवंe·vaṃ खो,kho आनन्द,ā·nan·da तस्सपापियसिकाtas·sa·pā·pi·ya·si·kā होति,ho·ti एवञ्चe·vañ·ca पनिधेकच्चानंpa·ni·dhe·kac·cā·naṃ अधिकरणानंa·dhi·ka·ra·ṇā·naṃ वूपसमोvū·pa·sa·mo होतिho·ti यदिदं—ya·di·daṃ
Evaṁ kho, ānanda, tassapāpiyasikā hoti, evañca panidhekaccānaṁ adhikaraṇānaṁ vūpasamo hoti yadidaṁ—
That’s how there is further penalty. And that’s how certain disciplinary issues are settled, that is,
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तस्सपापियसिकाय।tas·sa·pā·pi·ya·si·kā·ya
tassapāpiyasikāya.
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इधानन्द,i·dhā·nan·da भिक्खूनंbhik·khū·naṃ भण्डनजातानंbhaṇ·ḍa·na·jā·tā·naṃ कलहजातानंka·la·ha·jā·tā·naṃ विवादापन्नानंvi·vā·dā·pan·nā·naṃ विहरतंvi·ha·ra·taṃ बहुंba·huṃ अस्सामणकंas·sā·ma·ṇa·kaṃ अज्झाचिण्णंaj·jhā·ciṇ·ṇaṃ होतिho·ti भासितपरिक्कन्तं।bhā·si·ta·pa·rik·kan·taṃ
Idhānanda, bhikkhūnaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ hoti bhāsitaparikkantaṁ.
It’s when the mendicants continually fight, quarrel, and dispute, doing and saying many things that are not proper for an ascetic.
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सन्निपतित्वाsan·ni·pa·tit·vā एकतोपक्खिकानंe·ka·to·pak·khi·kā·naṃ भिक्खूनंbhik·khū·naṃ ब्यत्तेनbyat·te·na भिक्खुनाbhik·khu·nā उट्ठायासनाuṭ·ṭhā·yā·sa·nā एकंसंe·kaṃ·saṃ चीवरंcī·va·raṃ कत्वाkat·vā अञ्जलिंañ·ja·liṃ पणामेत्वाpa·ṇā·met·vā सङ्घोsaṅ·gho ञापेतब्बो—ñā·pe·tab·bo
Sannipatitvā ekatopakkhikānaṁ bhikkhūnaṁ byattena bhikkhunā uṭṭhāyāsanā ekaṁsaṁ cīvaraṁ katvā añjaliṁ paṇāmetvā saṅgho ñāpetabbo—
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:
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इदंi·daṃ अम्हाकंam·hā·kaṃ भण्डनजातानंbhaṇ·ḍa·na·jā·tā·naṃ कलहजातानंka·la·ha·jā·tā·naṃ विवादापन्नानंvi·vā·dā·pan·nā·naṃ विहरतंvi·ha·ra·taṃ बहुंba·huṃ अस्सामणकंas·sā·ma·ṇa·kaṃ अज्झाचिण्णंaj·jhā·ciṇ·ṇaṃ भासितपरिक्कन्तं।bhā·si·ta·pa·rik·kan·taṃ
Idaṁ amhākaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ.
We have been continually fighting, quarreling, and disputing, doing and saying many things that are not proper for an ascetic.
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यदिya·di सङ्घस्सsaṅ·ghas·sa पत्तकल्लं,pat·ta·kal·laṃ अहंa·haṃ याyā चेवce·va इमेसंi·me·saṃ आयस्मन्तानंā·yas·man·tā·naṃ आपत्तिā·pat·ti याyā चca अत्तनोat·ta·no आपत्ति,ā·pat·ti इमेसञ्चेवi·me·sañ·ce·va आयस्मन्तानंā·yas·man·tā·naṃ अत्थायat·thā·ya अत्तनोat·ta·no चca अत्थाय,at·thā·ya सङ्घमज्झेsaṅ·gha·maj·jhe तिणवत्थारकेनti·ṇa·vat·thā·ra·ke·na देसेय्यं,de·sey·yaṃ ठपेत्वाṭha·pet·vā थुल्लवज्जंthul·la·vaj·jaṃ ठपेत्वाṭha·pet·vā गिहिपटिसंयुत्तन्’ति।gi·hi·pa·ṭi·saṃ·yut·tan
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.
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.’
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अथापरेसंa·thā·pa·re·saṃ एकतोपक्खिकानंe·ka·to·pak·khi·kā·naṃ भिक्खूनंbhik·khū·naṃ ब्यत्तेनbyat·te·na भिक्खुनाbhik·khu·nā उट्ठायासनाuṭ·ṭhā·yā·sa·nā एकंसंe·kaṃ·saṃ चीवरंcī·va·raṃ कत्वाkat·vā अञ्जलिंañ·ja·liṃ पणामेत्वाpa·ṇā·met·vā सङ्घोsaṅ·gho ञापेतब्बो:ñā·pe·tab·bo
Athāparesaṁ ekatopakkhikānaṁ bhikkhūnaṁ byattena bhikkhunā uṭṭhāyāsanā ekaṁsaṁ cīvaraṁ katvā añjaliṁ paṇāmetvā saṅgho ñāpetabbo:
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:
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इदंi·daṃ अम्हाकंam·hā·kaṃ भण्डनजातानंbhaṇ·ḍa·na·jā·tā·naṃ कलहजातानंka·la·ha·jā·tā·naṃ विवादापन्नानंvi·vā·dā·pan·nā·naṃ विहरतंvi·ha·ra·taṃ बहुंba·huṃ अस्सामणकंas·sā·ma·ṇa·kaṃ अज्झाचिण्णंaj·jhā·ciṇ·ṇaṃ भासितपरिक्कन्तं।bhā·si·ta·pa·rik·kan·taṃ
Idaṁ amhākaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ.
We have been continually fighting, quarreling, and disputing, doing and saying many things that are not proper for an ascetic.
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यदिya·di सङ्घस्सsaṅ·ghas·sa पत्तकल्लं,pat·ta·kal·laṃ अहंa·haṃ याyā चेवce·va इमेसंi·me·saṃ आयस्मन्तानंā·yas·man·tā·naṃ आपत्तिā·pat·ti याyā चca अत्तनोat·ta·no आपत्ति,ā·pat·ti इमेसञ्चेवi·me·sañ·ce·va आयस्मन्तानंā·yas·man·tā·naṃ अत्थायat·thā·ya अत्तनोat·ta·no चca अत्थाय,at·thā·ya सङ्घमज्झेsaṅ·gha·maj·jhe तिणवत्थारकेनti·ṇa·vat·thā·ra·ke·na देसेय्यं,de·sey·yaṃ ठपेत्वाṭha·pet·vā थुल्लवज्जंthul·la·vaj·jaṃ ठपेत्वाṭha·pet·vā गिहिपटिसंयुत्तन्’ति।gi·hi·pa·ṭi·saṃ·yut·tan
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.
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.’
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एवंe·vaṃ खो,kho आनन्द,ā·nan·da तिणवत्थारकोti·ṇa·vat·thā·ra·ko होति,ho·ti एवञ्चe·vañ·ca पनिधेकच्चानंpa·ni·dhe·kac·cā·naṃ अधिकरणानंa·dhi·ka·ra·ṇā·naṃ वूपसमोvū·pa·sa·mo होतिho·ti यदिदं—ya·di·daṃ
Evaṁ kho, ānanda, tiṇavatthārako hoti, evañca panidhekaccānaṁ adhikaraṇānaṁ vūpasamo hoti yadidaṁ—
That’s how there is the covering over as if with grass. And that’s how certain disciplinary issues are settled, that is,
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छयिमे,cha·yi·me आनन्द,ā·nan·da धम्माdham·mā सारणीयाsā·ra·ṇī·yā पियकरणाpi·ya·ka·ra·ṇā गरुकरणाga·ru·ka·ra·ṇā सङ्गहायsaṅ·ga·hā·ya अविवादायa·vi·vā·dā·ya सामग्गियाsā·mag·gi·yā एकीभावायe·kī·bhā·vā·ya संवत्तन्ति।saṃ·vat·tan·ti
Chayime, ānanda, dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattanti.
Ānanda, these six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.
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147
इधानन्द,i·dhā·nan·da भिक्खुनोbhik·khu·no मेत्तंmet·taṃ कायकम्मंkā·ya·kam·maṃ पच्चुपट्ठितंpac·cu·paṭ·ṭhi·taṃ होतिho·ti सब्रह्मचारीसुsab·rah·ma·cā·rī·su आविā·vi चेवce·va रहोra·ho च।ca
Idhānanda, bhikkhuno mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.
Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private.
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148
अयम्पिa·yam·pi धम्मोdham·mo सारणीयोsā·ra·ṇī·yo पियकरणोpi·ya·ka·ra·ṇo गरुकरणोga·ru·ka·ra·ṇo सङ्गहायsaṅ·ga·hā·ya अविवादायa·vi·vā·dā·ya सामग्गियाsā·mag·gi·yā एकीभावायe·kī·bhā·vā·ya संवत्तति।saṃ·vat·ta·ti
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.
This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without dispute.
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149
पुनpu·na चपरं,ca·pa·raṃ आनन्द,ā·nan·da भिक्खुनोbhik·khu·no मेत्तंmet·taṃ वचीकम्मंva·cī·kam·maṃ पच्चुपट्ठितंpac·cu·paṭ·ṭhi·taṃ होतिho·ti सब्रह्मचारीसुsab·rah·ma·cā·rī·su आविā·vi चेवce·va रहोra·ho च।ca
Puna caparaṁ, ānanda, bhikkhuno mettaṁ vacīkammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.
Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness …
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151
पुनpu·na चपरं,ca·pa·raṃ आनन्द,ā·nan·da भिक्खुनोbhik·khu·no मेत्तंmet·taṃ मनोकम्मंma·no·kam·maṃ पच्चुपट्ठितंpac·cu·paṭ·ṭhi·taṃ होतिho·ti सब्रह्मचारीसुsab·rah·ma·cā·rī·su आविā·vi चेवce·va रहोra·ho च।ca
Puna caparaṁ, ānanda, bhikkhuno mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.
Furthermore, a mendicant consistently treats their spiritual companions with mental kindness …
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153
पुनpu·na चपरं,ca·pa·raṃ आनन्द,ā·nan·da भिक्खु—येbhik·khu तेte लाभाlā·bhā धम्मिकाdham·mi·kā धम्मलद्धाdham·ma·lad·dhā अन्तमसोan·ta·ma·so पत्तपरियापन्नमत्तम्पिpat·ta·pa·ri·yā·pan·na·mat·tam·pi तथारूपेहिta·thā·rū·pe·hi लाभेहि—अपटिविभत्तभोगीlā·bhe·hi होति,ho·ti सीलवन्तेहिsī·la·van·te·hi सब्रह्मचारीहिsab·rah·ma·cā·rī·hi साधारणभोगी।sā·dhā·ra·ṇa·bho·gī
Puna caparaṁ, ānanda, bhikkhu—ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi—apaṭivibhattabhogī hoti, sīlavantehi sabrahmacārīhi sādhāraṇabhogī.
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.
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155
पुनpu·na चपरं,ca·pa·raṃ आनन्द,ā·nan·da भिक्खु—यानिbhik·khu तानिtā·ni सीलानिsī·lā·ni अखण्डानिa·khaṇ·ḍā·ni अच्छिद्दानिac·chid·dā·ni असबलानिa·sa·ba·lā·ni अकम्मासानिa·kam·mā·sā·ni भुजिस्सानिbhu·jis·sā·ni विञ्ञुप्पसत्थानिviñ·ñup·pa·sat·thā·ni अपरामट्ठानिa·pa·rā·maṭ·ṭhā·ni समाधिसंवत्तनिकानिsa·mā·dhi·saṃ·vat·ta·ni·kā·ni तथारूपेसुta·thā·rū·pe·su सीलेसु—सीलसामञ्ञगतोsī·le·su विहरतिvi·ha·ra·ti सब्रह्मचारीहिsab·rah·ma·cā·rī·hi आविā·vi चेवce·va रहोra·ho च।ca
Puna caparaṁ, ānanda, bhikkhu—yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni tathārūpesu sīlesu—sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.
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.
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157
पुनpu·na चपरं,ca·pa·raṃ आनन्द,ā·nan·da भिक्खु—यायंbhik·khu दिट्ठिdiṭ·ṭhi अरियाa·ri·yā निय्यानिकाniy·yā·ni·kā निय्यातिniy·yā·ti तक्करस्सtak·ka·ras·sa सम्माsam·mā दुक्खक्खयायduk·khak·kha·yā·ya तथारूपायta·thā·rū·pā·ya दिट्ठिया—दिट्ठिसामञ्ञगतोdiṭ·ṭhi·yā विहरतिvi·ha·ra·ti सब्रह्मचारीहिsab·rah·ma·cā·rī·hi आविā·vi चेवce·va रहोra·ho च।ca
Puna caparaṁ, ānanda, bhikkhu—yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā—diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.
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.
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159
इमेi·me खो,kho आनन्द,ā·nan·da छcha सारणीयाsā·ra·ṇī·yā धम्माdham·mā पियकरणाpi·ya·ka·ra·ṇā गरुकरणाga·ru·ka·ra·ṇā सङ्गहायsaṅ·ga·hā·ya अविवादायa·vi·vā·dā·ya सामग्गियाsā·mag·gi·yā एकीभावायe·kī·bhā·vā·ya संवत्तन्ति।saṃ·vat·tan·ti
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 dispute.
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160
इमेi·me चेce तुम्हे,tum·he आनन्द,ā·nan·da छcha सारणीयेsā·ra·ṇī·ye धम्मेdham·me समादायsa·mā·dā·ya वत्तेय्याथ,vat·tey·yā·tha पस्सथpas·sa·tha नोno तुम्हे,tum·he आनन्द,ā·nan·da तंtaṃ वचनपथंva·ca·na·pa·thaṃ अणुंa·ṇuṃ वाvā थूलंthū·laṃ वाvā यंyaṃ तुम्हेtum·he नाधिवासेय्याथा”ति?nā·dhi·vā·sey·yā·thā
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 proceed having undertaken these six warm-hearted qualities, do you see any criticism, large or small, that you could not endure?”
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166
सामगामसुत्तंsā·ma·gā·ma·sut·taṃ निट्ठितंniṭ·ṭhi·taṃ चतुत्थं।ca·tut·thaṃ
Sāmagāmasuttaṁ niṭṭhitaṁ catutthaṁ.
(Pāli only)
Sources. Sanskrit: Satyavedaḥ, the New Testament in Sanskrit (Calcutta Baptist Missionaries, 1851; J. Wenger’s revision of W. Carey’s version). Digital text © 2018 SanskritBible.in, via eBible.org, licensed CC BY-SA 4.0; changed here: arranged by verse and every word linked to the dictionary (links made automatically). Old Testament Sanskrit: the Old Testament in Sanskrit, Calcutta Baptist Mission Press, 1848–1852 (public domain), read by OCR from the Internet Archive scans of the Boston University School of Theology copy; unproofread, with machine clean-up only. Pāli Canon: Mahāsaṅgīti Tipiṭaka Buddhavasse 2500 (based on the Vipassana Research Institute’s Chaṭṭha Saṅgāyana edition), from SuttaCentral bilara-data, CC0; Devanagari and pronunciation made automatically from the Roman text. Pāli English: Bhikkhu Sujato (suttas) and Bhikkhu Brahmali (Vinaya), SuttaCentral, CC0. Pāli word meanings: the Pali Text Society’s Pali-English Dictionary (Rhys Davids & Stede), corrected reprint © The Pali Text Society, CC BY-NC 3.0, digital text from BuddhaDust; word matching automatic. English: King James Version (1769), public domain; words the translators added are in italics. Word meanings and pronunciations: Monier-Williams, Sanskrit–English Dictionary (1872), via this site’s Sanskrit dictionary (CC BY-SA 4.0); English↔Sanskrit word matches made automatically and may need checking.