Scripture · Sanskrit Bible with the King James Version · the Pāli Canon

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.

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1

मज्झिम निकाय 104

Majjhima Nikāya 104

Middle Discourses 104
2

सामगामसुत्त

Sāmagāmasutta

At Sāmagāma
3

एवं मे सुतं—

Evaṁ me sutaṁ—

So I have heard.
4

एकं समयं भगवा सक्केसु विहरति सामगामे।

ekaṁ samayaṁ bhagavā sakkesu viharati sāmagāme.

At one time the Buddha was staying in the land of the Sakyans near the village of Sāma.
5

तेन खो पन समयेन निगण्ठो नाटपुत्तो पावायं अधुनाकालङ्कतो होति।

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.
6

तस्स कालङ्किरियाय भिन्ना निगण्ठा द्वेधिकजाता भण्डनजाता कलहजाता विवादापन्ना अञ्ञमञ्ञं मुखसत्तीहि वितुदन्ता विहरन्ति:

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:
7

“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।

“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!”
8

वधोयेव खो मञ्ञे निगण्ठेसु नाटपुत्तियेसु वत्तति।

Vadhoyeva kho maññe nigaṇṭhesu nāṭaputtiyesu vattati.

You’d think there was nothing but slaughter going on among the Jain ascetics.
9

येपि निगण्ठस्स नाटपुत्तस्स सावका गिही ओदातवसना तेपि निगण्ठेसु नाटपुत्तियेसु निब्बिन्नरूपा विरत्तरूपा पटिवानरूपा यथा तं दुरक्खाते धम्मविनये दुप्पवेदिते अनिय्यानिके अनुपसमसंवत्तनिके असम्मासम्बुद्धप्पवेदिते भिन्नथूपे अप्पटिसरणे।

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.
10

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:

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.
11

“निगण्ठो, भन्ते, नाटपुत्तो पावायं अधुनाकालङ्कतो।

“nigaṇṭho, bhante, nāṭaputto pāvāyaṁ adhunākālaṅkato.

(Pāli only)
12

तस्स कालङ्किरियाय भिन्ना निगण्ठा द्वेधिकजाता …पे… भिन्नथूपे अप्पटिसरणे”ति।

Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā …pe… bhinnathūpe appaṭisaraṇe”ti.

(Pāli only)
13

एवं वुत्ते, आयस्मा आनन्दो चुन्दं समणुद्देसं एतदवोच:

Evaṁ vutte, āyasmā ānando cundaṁ samaṇuddesaṁ etadavoca:

Ānanda said to him,
14

“अत्थि खो इदं, आवुसो चुन्द, कथापाभतं भगवन्तं दस्सनाय।

“atthi kho idaṁ, āvuso cunda, kathāpābhataṁ bhagavantaṁ dassanāya.

“Reverend Cunda, we should see the Buddha about this matter.
15

आयाम, आवुसो चुन्द, येन भगवा तेनुपसङ्कमिस्साम; उपसङ्कमित्वा एतमत्थं भगवतो आरोचेस्सामा”ति।

Āyāma, āvuso cunda, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṁ bhagavato ārocessāmā”ti.

Come, let’s go to the Buddha and inform him about this.”
16

“एवं, भन्ते”ति खो चुन्दो समणुद्देसो आयस्मतो आनन्दस्स पच्चस्सोसि।

“Evaṁ, bhante”ti kho cundo samaṇuddeso āyasmato ānandassa paccassosi.

“Yes, sir,” replied Cunda.
17

अथ खो आयस्मा च आनन्दो चुन्दो च समणुद्देसो येन भगवा तेनुपसङ्कमिंसु; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदिंसु। एकमन्तं निसिन्नो खो आयस्मा आनन्दो भगवन्तं एतदवोच:

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,
18

“अयं, भन्ते, चुन्दो समणुद्देसो एवमाह:

“ayaṁ, bhante, cundo samaṇuddeso evamāha:

(Pāli only)
19

‘निगण्ठो, भन्ते, नाटपुत्तो पावायं अधुनाकालङ्कतो।

‘nigaṇṭho, bhante, nāṭaputto pāvāyaṁ adhunākālaṅkato.

(Pāli only)
20

तस्स कालङ्किरियाय भिन्ना निगण्ठा द्वेधिकजाता …पे… भिन्नथूपे अप्पटिसरणे’ति।

Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā …pe… bhinnathūpe appaṭisaraṇe’ti.

(Pāli only)
21

तस्स मय्हं, भन्ते, एवं होति:

Tassa mayhaṁ, bhante, evaṁ hoti:

“Sir, it occurs to me:
22

‘मा हेव भगवतो अच्चयेन सङ्घे विवादो उप्पज्जि;

‘mā heva bhagavato accayena saṅghe vivādo uppajji;

‘When the Buddha has passed away, let no dispute arise in the Saṅgha.
23

स्वास्स विवादो बहुजनाहिताय बहुजनासुखाय बहुनो जनस्स अनत्थाय अहिताय दुक्खाय देवमनुस्सानन्’”ति।

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.’”
24

“तं किं मञ्ञसि, आनन्द,

“Taṁ kiṁ maññasi, ānanda,

“What do you think, Ānanda?
25

ये वो मया धम्मा अभिञ्ञा देसिता, सेय्यथिदं—

ye vo mayā dhammā abhiññā desitā, seyyathidaṁ—

Do you see even two mendicants whose opinion differs regarding the things I have taught from my direct knowledge, that is,
26

चत्तारो सतिपट्ठाना चत्तारो सम्मप्पधाना चत्तारो इद्धिपादा पञ्चिन्द्रियानि पञ्च बलानि सत्त बोज्झङ्गा अरियो अट्ठङ्गिको मग्गो, पस्ससि नो त्वं, आनन्द, इमेसु धम्मेसु द्वेपि भिक्खू नानावादे”ति?

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?”
27

“ये मे, भन्ते, धम्मा भगवता अभिञ्ञा देसिता, सेय्यथिदं—

“Ye me, bhante, dhammā bhagavatā abhiññā desitā, seyyathidaṁ—

“No, sir, I do not.
28

चत्तारो सतिपट्ठाना चत्तारो सम्मप्पधाना चत्तारो इद्धिपादा पञ्चिन्द्रियानि पञ्च बलानि सत्त बोज्झङ्गा अरियो अट्ठङ्गिको मग्गो, नाहं पस्सामि इमेसु धम्मेसु द्वेपि भिक्खू नानावादे।

cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, nāhaṁ passāmi imesu dhammesu dvepi bhikkhū nānāvāde.

(Pāli only)
29

ये च खो, भन्ते, पुग्गला भगवन्तं पतिस्सयमानरूपा विहरन्ति तेपि भगवतो अच्चयेन सङ्घे विवादं जनेय्युं अज्झाजीवे वा अधिपातिमोक्खे वा।

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.
30

स्वास्स विवादो बहुजनाहिताय बहुजनासुखाय बहुनो जनस्स अनत्थाय अहिताय दुक्खाय देवमनुस्सानन्”ति।

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.”
31

“अप्पमत्तको सो, आनन्द, विवादो यदिदं—अज्झाजीवे वा अधिपातिमोक्खे वा।

“Appamattako so, ānanda, vivādo yadidaṁ—ajjhājīve vā adhipātimokkhe vā.

“Ānanda, dispute about livelihood or the monastic code is a minor matter.
32

मग्गे वा हि, आनन्द, पटिपदाय वा सङ्घे विवादो उप्पज्जमानो उप्पज्जेय्य; स्वास्स विवादो बहुजनाहिताय बहुजनासुखाय बहुनो जनस्स अनत्थाय अहिताय दुक्खाय देवमनुस्सानं।

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.
33

छयिमानि, आनन्द, विवादमूलानि।

Chayimāni, ānanda, vivādamūlāni.

Ānanda, there are these six roots of dispute.
34

कतमानि छ?

Katamāni cha?

What six?
35

इधानन्द, भिक्खु कोधनो होति उपनाही।

Idhānanda, bhikkhu kodhano hoti upanāhī.

Firstly, a mendicant is irritable and acrimonious.
36

यो सो, आनन्द, भिक्खु कोधनो होति उपनाही सो सत्थरिपि अगारवो विहरति अप्पतिस्सो, धम्मेपि अगारवो विहरति अप्पतिस्सो, सङ्घेपि अगारवो विहरति अप्पतिस्सो, सिक्खायपि न परिपूरकारी होति।

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.
37

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।

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.
38

एवरूपञ्चे तुम्हे, आनन्द, विवादमूलं अज्झत्तं वा बहिद्धा वा समनुपस्सेय्याथ, तत्र तुम्हे, आनन्द, तस्सेव पापकस्स विवादमूलस्स पहानाय वायमेय्याथ।

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.
39

एवरूपञ्चे तुम्हे, आनन्द, विवादमूलं अज्झत्तं वा बहिद्धा वा न समनुपस्सेय्याथ। तत्र तुम्हे, आनन्द, तस्सेव पापकस्स विवादमूलस्स आयतिं अनवस्सवाय पटिपज्जेय्याथ।

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.
40

एवमेतस्स पापकस्स विवादमूलस्स पहानं होति, एवमेतस्स पापकस्स विवादमूलस्स आयतिं अनवस्सवो होति।

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.
41

पुन चपरं, आनन्द, भिक्खु मक्खी होति पळासी …पे…

Puna caparaṁ, ānanda, bhikkhu makkhī hoti paḷāsī …pe…

Furthermore, a mendicant is offensive and contemptuous …
42

इस्सुकी होति मच्छरी …पे…

issukī hoti maccharī …pe…

They’re jealous and stingy …
43

सठो होति मायावी …पे…

saṭho hoti māyāvī …pe…

They’re devious and deceitful …
44

पापिच्छो होति मिच्छादिट्ठि …पे…

pāpiccho hoti micchādiṭṭhi …pe…

They have corrupt wishes and wrong view …
45

सन्दिट्ठिपरामासी होति आधानग्गाही दुप्पटिनिस्सग्गी।

sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī.

They’re attached to their own views, holding them tight, and refusing to let go.
46

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।

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.
47

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।

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.
48

एवरूपञ्चे तुम्हे, आनन्द, विवादमूलं अज्झत्तं वा बहिद्धा वा समनुपस्सेय्याथ। तत्र तुम्हे, आनन्द, तस्सेव पापकस्स विवादमूलस्स पहानाय वायमेय्याथ।

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.
49

एवरूपञ्चे तुम्हे, आनन्द, विवादमूलं अज्झत्तं वा बहिद्धा वा न समनुपस्सेय्याथ, तत्र तुम्हे, आनन्द, तस्सेव पापकस्स विवादमूलस्स आयतिं अनवस्सवाय पटिपज्जेय्याथ।

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.
50

एवमेतस्स पापकस्स विवादमूलस्स पहानं होति, एवमेतस्स पापकस्स विवादमूलस्स आयतिं अनवस्सवो होति।

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.
51

इमानि खो, आनन्द, छ विवादमूलानि।

Imāni kho, ānanda, cha vivādamūlāni.

These are the six roots of dispute.
52

चत्तारिमानि, आनन्द, अधिकरणानि।

Cattārimāni, ānanda, adhikaraṇāni.

There are four kinds of disciplinary issues.
53

कतमानि चत्तारि?

Katamāni cattāri?

What four?
54

विवादाधिकरणं, अनुवादाधिकरणं, आपत्ताधिकरणं, किच्चाधिकरणं—

Vivādādhikaraṇaṁ, anuvādādhikaraṇaṁ, āpattādhikaraṇaṁ, kiccādhikaraṇaṁ—

Disciplinary issues due to disputes, accusations, offenses, or business.
55

इमानि खो, आनन्द, चत्तारि अधिकरणानि।

imāni kho, ānanda, cattāri adhikaraṇāni.

These are the four kinds of disciplinary issues.
56

सत्त खो पनिमे, आनन्द, अधिकरणसमथा उप्पन्नुप्पन्नानं अधिकरणानं समथाय वूपसमाय—

Satta kho panime, ānanda, adhikaraṇasamathā uppannuppannānaṁ adhikaraṇānaṁ samathāya vūpasamāya—

There are these seven means of settling any disciplinary issues that might arise.
57

सम्मुखाविनयो दातब्बो, सतिविनयो दातब्बो, अमूळ्हविनयो दातब्बो, पटिञ्ञाय कारेतब्बं, येभुय्यसिका, तस्सपापियसिका, तिणवत्थारको।

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.
58

कथञ्चानन्द, सम्मुखाविनयो होति?

Kathañcānanda, sammukhāvinayo hoti?

And how is there resolution face-to-face?
59

इधानन्द, भिक्खू विवदन्ति धम्मोति वा अधम्मोति वा विनयोति वा अविनयोति वा।

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.’
60

तेहानन्द, भिक्खूहि सब्बेहेव समग्गेहि सन्निपतितब्बं।

Tehānanda, bhikkhūhi sabbeheva samaggehi sannipatitabbaṁ.

Those mendicants should all sit together in harmony
61

सन्निपतित्वा धम्मनेत्ति समनुमज्जितब्बा।

Sannipatitvā dhammanetti samanumajjitabbā.

and thoroughly go over the guidelines of the teaching.
62

धम्मनेत्तिं समनुमज्जित्वा यथा तत्थ समेति तथा तं अधिकरणं वूपसमेतब्बं।

Dhammanettiṁ samanumajjitvā yathā tattha sameti tathā taṁ adhikaraṇaṁ vūpasametabbaṁ.

They should settle that disciplinary issue in agreement with the guidelines.
63

एवं खो, आनन्द, सम्मुखाविनयो होति;

Evaṁ kho, ānanda, sammukhāvinayo hoti;

That’s how there is resolution face-to-face.
64

एवञ्च पनिधेकच्चानं अधिकरणानं वूपसमो होति यदिदं—

evañca panidhekaccānaṁ adhikaraṇānaṁ vūpasamo hoti yadidaṁ—

And that’s how certain disciplinary issues are settled, that is,
65

सम्मुखाविनयेन।

sammukhāvinayena.

by resolution face-to-face.
66

कथञ्चानन्द, येभुय्यसिका होति?

Kathañcānanda, yebhuyyasikā hoti?

And how is there majority decision?
67

ते चे, आनन्द, भिक्खू न सक्कोन्ति तं अधिकरणं तस्मिं आवासे वूपसमेतुं।

Te ce, ānanda, bhikkhū na sakkonti taṁ adhikaraṇaṁ tasmiṁ āvāse vūpasametuṁ.

If those mendicants are not able to settle that issue in that monastery,
68

तेहानन्द, भिक्खूहि यस्मिं आवासे बहुतरा भिक्खू सो आवासो गन्तब्बो।

Tehānanda, bhikkhūhi yasmiṁ āvāse bahutarā bhikkhū so āvāso gantabbo.

they should go to another monastery with more mendicants.
69

तत्थ सब्बेहेव समग्गेहि सन्निपतितब्बं।

Tattha sabbeheva samaggehi sannipatitabbaṁ.

There they should all sit together in harmony
70

सन्निपतित्वा धम्मनेत्ति समनुमज्जितब्बा।

Sannipatitvā dhammanetti samanumajjitabbā.

and thoroughly go over the guidelines of the teaching.
71

धम्मनेत्तिं समनुमज्जित्वा यथा तत्थ समेति तथा तं अधिकरणं वूपसमेतब्बं।

Dhammanettiṁ samanumajjitvā yathā tattha sameti tathā taṁ adhikaraṇaṁ vūpasametabbaṁ.

They should settle that disciplinary issue in agreement with the guidelines.
72

एवं खो, आनन्द, येभुय्यसिका होति, एवञ्च पनिधेकच्चानं अधिकरणानं वूपसमो होति यदिदं—

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,
73

येभुय्यसिकाय।

yebhuyyasikāya.

by majority decision.
74

कथञ्चानन्द, सतिविनयो होति?

Kathañcānanda, sativinayo hoti?

And how is there resolution through recollection?
75

इधानन्द, भिक्खू भिक्खुं एवरूपाय गरुकाय आपत्तिया चोदेन्ति पाराजिकेन वा पाराजिकसामन्तेन वा:

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:
76

‘सरतायस्मा एवरूपिं गरुकं आपत्तिं आपज्जिता पाराजिकं वा पाराजिकसामन्तं वा’ति?

‘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?’
77

सो एवमाह:

So evamāha:

They say:
78

‘न खो अहं, आवुसो, सरामि एवरूपिं गरुकं आपत्तिं आपज्जिता पाराजिकं वा पाराजिकसामन्तं वा’ति।

‘na kho ahaṁ, āvuso, sarāmi evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti.

‘No, reverend, I don’t recall committing such an offense.’
79

तस्स खो, आनन्द, भिक्खुनो सतिविनयो दातब्बो।

Tassa kho, ānanda, bhikkhuno sativinayo dātabbo.

The resolution through recollection should be granted to them.
80

एवं खो, आनन्द, सतिविनयो होति, एवञ्च पनिधेकच्चानं अधिकरणानं वूपसमो होति यदिदं—

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,
81

सतिविनयेन।

sativinayena.

by resolution through recollection.
82

कथञ्चानन्द, अमूळ्हविनयो होति?

Kathañcānanda, amūḷhavinayo hoti?

And how is there resolution because of past insanity?
83

इधानन्द, भिक्खू भिक्खुं एवरूपाय गरुकाय आपत्तिया चोदेन्ति पाराजिकेन वा पाराजिकसामन्तेन वा:

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:
84

‘सरतायस्मा एवरूपिं गरुकं आपत्तिं आपज्जिता पाराजिकं वा पाराजिकसामन्तं वा’ति?

‘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?’
85

सो एवमाह:

So evamāha:

They say:
86

‘न खो अहं, आवुसो, सरामि एवरूपिं गरुकं आपत्तिं आपज्जिता पाराजिकं वा पाराजिकसामन्तं वा’ति।

‘na kho ahaṁ, āvuso, sarāmi evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti.

‘No, reverend, I don’t recall committing such an offense.’
87

तमेनं सो निब्बेठेन्तं अतिवेठेति:

Tamenaṁ so nibbeṭhentaṁ ativeṭheti:

But though they try to get out of it, the mendicant pursues the issue:
88

‘इङ्घायस्मा साधुकमेव जानाहि यदि सरसि एवरूपिं गरुकं आपत्तिं आपज्जिता पाराजिकं वा पाराजिकसामन्तं वा’ति।

‘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!’
89

सो एवमाह:

So evamāha:

They say:
90

‘अहं खो, आवुसो, उम्मादं पापुणिं चेतसो विपरियासं।

‘ahaṁ kho, āvuso, ummādaṁ pāpuṇiṁ cetaso vipariyāsaṁ.

‘Reverend, I had gone mad, I was out of my mind.
91

तेन मे उम्मत्तकेन बहुं अस्सामणकं अज्झाचिण्णं भासितपरिक्कन्तं।

Tena me ummattakena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ.

And while I was mad I did and said many things that are not proper for an ascetic.
92

नाहं तं सरामि।

Nāhaṁ taṁ sarāmi.

I don’t remember any of that,
93

मूळ्हेन मे एतं कतन्’ति।

Mūḷhena me etaṁ katan’ti.

I was mad when I did it.’
94

तस्स खो, आनन्द, भिक्खुनो अमूळ्हविनयो दातब्बो।

Tassa kho, ānanda, bhikkhuno amūḷhavinayo dātabbo.

The resolution because of past insanity should be granted to them.
95

एवं खो, आनन्द, अमूळ्हविनयो होति, एवञ्च पनिधेकच्चानं अधिकरणानं वूपसमो होति यदिदं—

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,
96

अमूळ्हविनयेन।

amūḷhavinayena.

by resolution because of past insanity.
97

कथञ्चानन्द, पटिञ्ञातकरणं होति?

Kathañcānanda, paṭiññātakaraṇaṁ hoti?

And how is there acting according to what has been admitted?
98

इधानन्द, भिक्खु चोदितो वा अचोदितो वा आपत्तिं सरति, विवरति उत्तानीकरोति।

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.
99

तेन, आनन्द, भिक्खुना वुड्ढतरं भिक्खुं उपसङ्कमित्वा एकंसं चीवरं कत्वा पादे वन्दित्वा उक्कुटिकं निसीदित्वा अञ्जलिं पग्गहेत्वा एवमस्स वचनीयो:

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:
100

‘अहं, भन्ते, इत्थन्नामं आपत्तिं आपन्नो, तं पटिदेसेमी’ति।

‘ahaṁ, bhante, itthannāmaṁ āpattiṁ āpanno, taṁ paṭidesemī’ti.

‘Sir, I have fallen into such-and-such an offense. I confess it.’
101

सो एवमाह:

So evamāha:

The senior mendicant says:
102

‘पस्ससी’ति?

‘passasī’ti?

‘Do you see it?’
103

‘आम पस्सामी’ति।

‘Āma passāmī’ti.

‘Yes, I see it.’
104

‘आयतिं संवरेय्यासी’ति।

‘Āyatiṁ saṁvareyyāsī’ti.

‘Then restrain yourself in future.’
105

‘संवरिस्सामी’ति।

‘Saṁvarissāmī’ti.

‘I shall restrain myself.’
106

एवं खो, आनन्द, पटिञ्ञातकरणं होति, एवञ्च पनिधेकच्चानं अधिकरणानं वूपसमो होति यदिदं—

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,
107

पटिञ्ञातकरणेन।

paṭiññātakaraṇena.

by acting according to what has been admitted.
108

कथञ्चानन्द, तस्सपापियसिका होति?

Kathañcānanda, tassapāpiyasikā hoti?

And how is there a verdict of further penalty?
109

इधानन्द, भिक्खु भिक्खुं एवरूपाय गरुकाय आपत्तिया चोदेति पाराजिकेन वा पाराजिकसामन्तेन वा:

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:
110

‘सरतायस्मा एवरूपिं गरुकं आपत्तिं आपज्जिता पाराजिकं वा पाराजिकसामन्तं वा’ति?

‘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?’
111

सो एवमाह:

So evamāha:

They say:
112

‘न खो अहं, आवुसो, सरामि एवरूपिं गरुकं आपत्तिं आपज्जिता पाराजिकं वा पाराजिकसामन्तं वा’ति।

‘na kho ahaṁ, āvuso, sarāmi evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti.

‘No, reverend, I don’t recall committing such an offense.’
113

तमेनं सो निब्बेठेन्तं अतिवेठेति:

Tamenaṁ so nibbeṭhentaṁ ativeṭheti:

But though they try to get out of it, the mendicant pursues the issue:
114

‘इङ्घायस्मा साधुकमेव जानाहि यदि सरसि एवरूपिं गरुकं आपत्तिं आपज्जिता पाराजिकं वा पाराजिकसामन्तं वा’ति।

‘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!’
115

सो एवमाह:

So evamāha:

They say:
116

‘न खो अहं, आवुसो, सरामि एवरूपिं गरुकं आपत्तिं आपज्जिता पाराजिकं वा पाराजिकसामन्तं वा;

‘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.
117

सरामि च खो अहं, आवुसो, एवरूपिं अप्पमत्तिकं आपत्तिं आपज्जिता’ति।

sarāmi ca kho ahaṁ, āvuso, evarūpiṁ appamattikaṁ āpattiṁ āpajjitā’ti.

But I do recall committing a light offense.’
118

तमेनं सो निब्बेठेन्तं अतिवेठेति:

Tamenaṁ so nibbeṭhentaṁ ativeṭheti:

But though they try to get out of it, the mendicant pursues the issue:
119

‘इङ्घायस्मा साधुकमेव जानाहि यदि सरसि एवरूपिं गरुकं आपत्तिं आपज्जिता पाराजिकं वा पाराजिकसामन्तं वा’ति?

‘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!’
120

सो एवमाह:

So evamāha:

They say:
121

‘इमञ्हि नामाहं, आवुसो, अप्पमत्तिकं आपत्तिं आपज्जित्वा अपुट्ठो पटिजानिस्सामि।

‘imañhi nāmāhaṁ, āvuso, appamattikaṁ āpattiṁ āpajjitvā apuṭṭho paṭijānissāmi.

‘Reverend, I’ll go so far as to admit this light offense even when not asked.
122

किं पनाहं एवरूपिं गरुकं आपत्तिं आपज्जित्वा पाराजिकं वा पाराजिकसामन्तं वा पुट्ठो न पटिजानिस्सामी’ति?

Kiṁ panāhaṁ evarūpiṁ garukaṁ āpattiṁ āpajjitvā pārājikaṁ vā pārājikasāmantaṁ vā puṭṭho na paṭijānissāmī’ti?

Why wouldn’t I admit a heavy offense when asked?’
123

सो एवमाह:

So evamāha:

They say:
124

‘इमञ्हि नाम त्वं, आवुसो, अप्पमत्तिकं आपत्तिं आपज्जित्वा अपुट्ठो न पटिजानिस्ससि, किं पन त्वं एवरूपिं गरुकं आपत्तिं आपज्जित्वा पाराजिकं वा पाराजिकसामन्तं वा पुट्ठो पटिजानिस्ससि?

‘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?
125

इङ्घायस्मा साधुकमेव जानाहि यदि सरसि एवरूपिं गरुकं आपत्तिं आपज्जिता पाराजिकं वा पाराजिकसामन्तं वा’ति।

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!’
126

सो एवमाह:

So evamāha:

They say:
127

‘सरामि खो अहं, आवुसो, एवरूपिं गरुकं आपत्तिं आपज्जिता पाराजिकं वा पाराजिकसामन्तं वा।

‘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.
128

दवा मे एतं वुत्तं, रवा मे एतं वुत्तं—

Davā me etaṁ vuttaṁ, ravā me etaṁ vuttaṁ—

I spoke too hastily when I said
129

नाहं तं सरामि एवरूपिं गरुकं आपत्तिं आपज्जिता पाराजिकं वा पाराजिकसामन्तं वा’ति।

nāhaṁ taṁ sarāmi evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti.

that I didn’t recall it.’
130

एवं खो, आनन्द, तस्सपापियसिका होति, एवञ्च पनिधेकच्चानं अधिकरणानं वूपसमो होति यदिदं—

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,
131

तस्सपापियसिकाय।

tassapāpiyasikāya.

by further penalty.
132

कथञ्चानन्द, तिणवत्थारको होति?

Kathañcānanda, tiṇavatthārako hoti?

And how is there the covering over as if with grass?
133

इधानन्द, भिक्खूनं भण्डनजातानं कलहजातानं विवादापन्नानं विहरतं बहुं अस्सामणकं अज्झाचिण्णं होति भासितपरिक्कन्तं।

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.
134

तेहानन्द, भिक्खूहि सब्बेहेव समग्गेहि सन्निपतितब्बं।

Tehānanda, bhikkhūhi sabbeheva samaggehi sannipatitabbaṁ.

Those mendicants should all sit together in harmony.
135

सन्निपतित्वा एकतोपक्खिकानं भिक्खूनं ब्यत्तेन भिक्खुना उट्ठायासना एकंसं चीवरं कत्वा अञ्जलिं पणामेत्वा सङ्घो ञापेतब्बो—

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:
136

सुणातु मे, भन्ते, सङ्घो।

Suṇātu me, bhante, saṅgho.

‘Sir, let the Saṅgha listen to me.
137

इदं अम्हाकं भण्डनजातानं कलहजातानं विवादापन्नानं विहरतं बहुं अस्सामणकं अज्झाचिण्णं भासितपरिक्कन्तं।

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.
138

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 गिहिपटिसंयुत्तन्’ति।

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.’
139

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 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:
140

‘सुणातु मे, भन्ते, सङ्घो।

‘Suṇātu me, bhante, saṅgho.

‘Sir, let the Saṅgha listen to me.
141

इदं अम्हाकं भण्डनजातानं कलहजातानं विवादापन्नानं विहरतं बहुं अस्सामणकं अज्झाचिण्णं भासितपरिक्कन्तं।

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.
142

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 गिहिपटिसंयुत्तन्’ति।

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.’
143

एवं खो, आनन्द, तिणवत्थारको होति, एवञ्च पनिधेकच्चानं अधिकरणानं वूपसमो होति यदिदं—

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,
144

तिणवत्थारकेन।

tiṇavatthārakena.

by covering over as if with grass.
145

छयिमे, आनन्द, धम्मा सारणीया पियकरणा गरुकरणा सङ्गहाय अविवादाय सामग्गिया एकीभावाय संवत्तन्ति।

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.
146

कतमे छ?

Katame cha?

What six?
147

इधानन्द, भिक्खुनो मेत्तं कायकम्मं पच्चुपट्ठितं होति सब्रह्मचारीसु आवि चेव रहो च।

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.
148

अयम्पि धम्मो सारणीयो पियकरणो गरुकरणो सङ्गहाय अविवादाय सामग्गिया एकीभावाय संवत्तति।

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.
149

पुन चपरं, आनन्द, भिक्खुनो मेत्तं वचीकम्मं पच्चुपट्ठितं होति सब्रह्मचारीसु आवि चेव रहो च।

Puna caparaṁ, ānanda, bhikkhuno mettaṁ vacīkammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.

Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness …
150

अयम्पि धम्मो सारणीयो पियकरणो गरुकरणो सङ्गहाय अविवादाय सामग्गिया एकीभावाय संवत्तति।

Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.

This too is a warm-hearted quality.
151

पुन चपरं, आनन्द, भिक्खुनो मेत्तं मनोकम्मं पच्चुपट्ठितं होति सब्रह्मचारीसु आवि चेव रहो च।

Puna caparaṁ, ānanda, bhikkhuno mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.

Furthermore, a mendicant consistently treats their spiritual companions with mental kindness …
152

अयम्पि धम्मो सारणीयो पियकरणो गरुकरणो सङ्गहाय अविवादाय सामग्गिया एकीभावाय संवत्तति।

Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.

This too is a warm-hearted quality.
153

पुन चपरं, आनन्द, भिक्खु—ये ते लाभा धम्मिका धम्मलद्धा अन्तमसो पत्तपरियापन्नमत्तम्पि तथारूपेहि लाभेहि—अपटिविभत्तभोगी होति, सीलवन्तेहि सब्रह्मचारीहि साधारणभोगी।

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.
154

अयम्पि धम्मो सारणीयो पियकरणो गरुकरणो सङ्गहाय अविवादाय सामग्गिया एकीभावाय संवत्तति।

Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.

This too is a warm-hearted quality.
155

पुन चपरं, आनन्द, भिक्खु—यानि तानि सीलानि अखण्डानि अच्छिद्दानि असबलानि अकम्मासानि भुजिस्सानि विञ्ञुप्पसत्थानि अपरामट्ठानि समाधिसंवत्तनिकानि तथारूपेसु सीलेसु—सीलसामञ्ञगतो विहरति सब्रह्मचारीहि आवि चेव रहो च।

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.
156

अयम्पि धम्मो सारणीयो पियकरणो गरुकरणो सङ्गहाय अविवादाय सामग्गिया एकीभावाय संवत्तति।

Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.

This too is a warm-hearted quality.
157

पुन चपरं, आनन्द, भिक्खु—यायं दिट्ठि अरिया निय्यानिका निय्याति तक्करस्स सम्मा दुक्खक्खयाय तथारूपाय दिट्ठिया—दिट्ठिसामञ्ञगतो विहरति सब्रह्मचारीहि आवि चेव रहो च।

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.
158

अयम्पि धम्मो सारणीयो पियकरणो गरुकरणो सङ्गहाय अविवादाय सामग्गिया एकीभावाय संवत्तति।

Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.

This too is a warm-hearted quality.
159

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 dispute.
160

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 proceed having undertaken these six warm-hearted qualities, do you see any criticism, large or small, that you could not endure?”
161

“नो हेतं, भन्ते”।

“No hetaṁ, bhante”.

“No, sir.”
162

“तस्मातिहानन्द, इमे छ सारणीये धम्मे समादाय वत्तथ।

“Tasmātihānanda, ime cha sāraṇīye dhamme samādāya vattatha.

“That’s why, Ānanda, you should proceed having undertaken these six warm-hearted qualities.
163

तं वो भविस्सति दीघरत्तं हिताय सुखाया”ति।

Taṁ vo bhavissati dīgharattaṁ hitāya sukhāyā”ti.

That will be for your lasting welfare and happiness.”
164

इदमवोच भगवा।

Idamavoca bhagavā.

That is what the Buddha said.
165

अत्तमनो आयस्मा आनन्दो भगवतो भासितं अभिनन्दीति।

Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.

Satisfied, Venerable Ānanda approved what the Buddha said.
166

सामगामसुत्तं निट्ठितं चतुत्थं।

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.