MN104: Sāmagāmasutta - At Sāmagāma
- © Translated from the Pali by Bhante Sujato. (More copyright information)
mn104:1.1So I have heard. At one time the Buddha was staying in the land of the Sakyans near the village of Sāma.
mn104:2.1Now at that time the Jain ascetic of the Ñātika clan had recently passed away at Pāvā.When this event is mentioned at DN29:1.3 the Buddha is also in the Sakyan lands, but in a mango grove belonging to a group of Sakyans named Vedhaññā. Both texts tell the story of Cunda conveying the news via Ānanda at Sāma, which was presumably near the mango grove. It does seem strange that two distinct discourses are recorded from the same prompt, but then, why shouldn’t the Buddha give more than one teaching on such an important topic? At DN33:1.6.1 the Buddha is at Pāvā in the Mallian lands, and the discourse is spoken by Sāriputta there. Given the evident lateness of DN33, this is a less convincing framework. A parallel to MN104 (MA 196 at T i 752c12) says he was in the Vajjian lands at the time; both Sakya and Vajji border on Mallā. With his passing the Jain ascetics split, dividing into two factions, arguing, quarreling, and disputing, continually wounding each other with barbed words:While this description of the Jains might seem like sheer sectarian calumny, it is a fact that the Jain tradition is split into two sects, the “sky-clad” Digambara, whose male ascetics went naked, and the “white-clad” Śvetāmbara who wear an unstitched cloth. Jain tradition holds that the split occurred about a century later, in the reign of Candragupta Maurya. “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.A slight on the movement whose signature virtue was non-violence. 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.“With broken monument” (bhinnathupe) is used only in this context. When a great teacher or leader died, a “monument” was built to keep their memory alive. The breaking of a monument—whether physical or symbolic—was, in a way, truly killing them.
mn104:3.1And 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.Cunda took the time to complete his rains residence before conveying the news, reminding us of the speed with which news traveled in those days—slowly. For Cunda’s identity, see the note to MN8:2.1
Apart from the events described here, we hear of Sāma only once (AN6.21). The topic there is the decline of the Saṅgha, hinting at a connection with these events.
mn104:4.1Ānanda said to him, “Reverend Cunda, we should see the Buddha about this matter. Come, let’s go to the Buddha and inform him about this.”
mn104:4.4“Yes, sir,” replied Cunda.
mn104:4.5Then Ānanda and Cunda went to the Buddha, bowed, sat down to one side, and Ānanda informed him of what Cunda had said. He went on to say, “Sir, it occurs to me: ‘When the Buddha has passed away, let no dispute arise in the Saṅgha. For such a dispute would be for the detriment and suffering of the people, against the people, for the harm, detriment, and suffering of gods and humans.’”
mn104:5.1“What do you think, Ānanda? Do you see even two mendicants whose opinion differs regarding the things I have taught from my direct knowledge, that is,Two brahmins have a “difference of opinion” (nānāvāda) regarding their path at DN13:8.1. 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?”
mn104:5.4“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.As in the quarrel at Kosambī (MN48, Khandaka 10). Such a dispute would be for the detriment and suffering of the people, against the people, for the harm, detriment, and suffering of gods and humans.”
mn104:5.8“Ānanda, dispute about livelihood or the monastic code is a minor matter.Just as the “phrasing” of the text is a minor matter at MN103:7.1. But should a dispute arise in the Saṅgha concerning the path or the practice, that would be for the detriment and suffering of the people, against the people, for the harm, detriment, and suffering of gods and humans.This refers back to the teachings the Buddha has summarized above.
mn104:6.1Ānanda, there are these six roots of arguments.The Buddha is more concerned with the unskillful roots of division than with the surface details. The first four pairs of “roots” are also found as “corruptions of mind” at MN7:3.1. What six? Firstly, a mendicant is irritable and acrimonious. Such a mendicant lacks respect and reverence for the teacher, the teaching, and the Saṅgha, and they don’t fulfill the training. They create a dispute in the Saṅgha, which is for the detriment and suffering of the people, against the people, for the harm, detriment, 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.
mn104:7-11.1Furthermore, a mendicant 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 mendicant lacks respect and reverence for the teacher, the teaching, and the Saṅgha, and they don’t fulfill the training. They create a dispute in the Saṅgha, which is for the detriment and suffering of the people, against the people, for the harm, detriment, 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.
mn104:12.1There are four kinds of disciplinary issues. What four? Disciplinary issues due to disputes, accusations, offenses, or business.These are formal legal proceedings in the Vinaya, explained at Khandaka 14.
Here and below I follow the renderings of Brahmali for legal terms. These are the four kinds of disciplinary issues.
There are seven methods for the settlement of any disciplinary issues that might arise.Explained in more detail in the Vinaya (Khandaka 14). 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.
mn104:14.1And how is there resolution face-to-face? 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.’ Those mendicants should all sit together in harmony and thoroughly go over the guidelines of the teaching.Samanumajjati occurs only here. The root majj has the general sense “stroke, massage”. Here it means that they should go over and over until it is settled.
Dhammanetti (“the guidelines of the teaching”) is another rare term, occurring elsewhere only in the late canonical Mil 6.3.12:7.5. They should settle that disciplinary issue in agreement with the guidelines. That’s how there is resolution face-to-face. And that’s how certain disciplinary issues are settled, that is, by resolution face-to-face.
mn104:15.1And how is there majority decision?This explanation is out of order, as it is listed as the second item here, but it is normally the fifth item, as in the summary above. If those mendicants are not able to settle that issue in that monastery,Normally issues are settled by consensus, so this applies in cases where consensus cannot be reached. they should go to another monastery with more mendicants. 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 majority decision. And that’s how certain disciplinary issues are settled, that is, by majority decision.
mn104:16.1And how is there resolution through recollection? It’s when mendicants accuse a mendicant 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, reverends, I don’t recall committing such an offense.’The Vinaya operates on good faith, so that the testimony of a clear-headed mendicant is sufficient to clear them from offences in most cases. The resolution through recollection should be granted to them. That’s how there is the resolution through recollection. And that’s how certain disciplinary issues are settled, that is, by resolution through recollection.
mn104:17.1And how is there resolution because of past insanity? It’s when a mendicant accuses a mendicant of the kind of serious offense that entails expulsion, or close to it:The offenses entailing expulsion for a mendicant are: willingly engaging in sexual intercourse; intentional killing of a human being; theft of something of value; and deliberately making a false claim to exalted spiritual attainments such as awakening or absorption.
Pali editions vary as to whether the accuser is singular or plural. However, even those editions that use the plural here (Mahāsaṅgīti, PTS) shift to singular at (MN104:17.1 below and MN104:19.1) also below, while in the Vinaya it is also singular (Khandaka 14). ‘Venerable, do you recall committing the kind of serious offense that entails expulsion or close to it?’ They say: ‘No, reverend, I don’t recall committing such an offense.’ But though they try to get out of it, the mendicant pursues the issue: ‘Surely the venerable must know perfectly well if you recall committing an offense that entails expulsion or close to it!’ They say: ‘Reverend, 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.’This evidently refers to an episode of psychosis, during which time a person is subject to hallucinations and delusions, and may exhibit bizarre behavior. There is a blanket exemption in Vinaya for all acts committed in such a state. The resolution because of past insanity should be granted to them. That’s how there is resolution because of past insanity. And that’s how certain disciplinary issues are settled, that is, by resolution because of past insanity.
mn104:18.1And how is there acting according to what has been admitted? It’s when a mendicant, whether accused or not, recalls an offense and clarifies it and reveals it. 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 joined palms, and say:This is the standard way of clearing offenses by confessing them as soon as they are recalled and recognized. Mendicants still confess with this formula today. Most offenses can be cleared in this way, but others require the relinquishment of a certain object (such as money), or undergoing a period of probation, while expulsion offenses cannot be cleared. ‘Sir, I have fallen into such-and-such an offense. I confess it.’ The senior mendicant says: ‘Do you see it?’ ‘Yes, I see it.’ ‘Then restrain yourself in future.’ ‘I shall restrain myself.’ That’s how there is acting according to what has been admitted. And that’s how certain disciplinary issues are settled, that is, by acting according to what has been admitted.
mn104:19.1And how is there a verdict of further penalty?“Further penalty” renders tassapāpiyasikā, more literally “what is worse for him”. In this case, a mendicant tries to deny the accusation but ends up just making it worse. It’s when a mendicant accuses a mendicant 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, reverends, I don’t recall committing such an offense.’ But though they try to get out of it, the mendicants pursue the issue:Normally the mendicant’s denial is sufficient, but the case might be pressed if there is substantial evidence. ‘Surely the venerable must know perfectly well if you recall committing an offense that entails expulsion or close to it!’ They say: ‘Reverends, 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 mendicants 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: ‘Reverends, 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: ‘Reverend, 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 further penalty. And that’s how certain disciplinary issues are settled, that is, by further penalty.
mn104:20.1And how is there the covering over as if with grass? It’s when the mendicants continually argue, quarrel, and dispute, doing and saying many things that are not proper for an ascetic. Those mendicants should all sit together in harmony. A competent mendicant of one party, having got up from their seat, arranged their robe over one shoulder, and raised their joined palms, should inform the Saṅgha:
mn104:20.5‘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 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.’
mn104:20.8Then a competent mendicant 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:
mn104:20.9‘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 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.’Those that are “gravely blameworthy” include offenses of expulsion (pārājika) and suspension (saṅghādisesa), while those “connected with laypeople” include cases where the mendicant abuses the laity.
mn104:20.12That’s how there is the covering over as if with grass. And that’s how certain disciplinary issues are settled, that is,This final method is a reminder that it is not always necessary to dig down to the bottom of every dispute, especially when blame accrues to both sides. Sometimes the most important thing is to move forward. by covering over as if with grass.
mn104:21.1Ānanda, these six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.Also taught at MN48:6.2, AN6.11, and AN6.12, and collected at DN33:2.2.37 and DN34:1.7.2. What six?
Firstly, a mendicant 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.
mn104:21.5Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness … This too is a warm-hearted quality.
mn104:21.7Furthermore, a mendicant consistently treats their spiritual companions with mental kindness … This too is a warm-hearted quality.
mn104:21.9Furthermore, 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. This too is a warm-hearted quality.
mn104:21.11Furthermore, 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. This too is a warm-hearted quality.
mn104:21.13Furthermore, 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 practices it to the complete ending of suffering. This too is a warm-hearted quality.
mn104:21.15These six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.
mn104:22.1If you should undertake and follow these six warm-hearted qualities, do you see any criticism, large or small, that you could not endure?”
mn104:22.2“No, sir.”
mn104:22.3“That’s why, Ānanda, you should undertake and follow these six warm-hearted qualities. That will be for your lasting welfare and happiness.”
mn104:22.5That is what the Buddha said. Satisfied, Venerable Ānanda approved what the Buddha said.
1Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā sakkesu viharati sāmagāme.
Tena kho pana samayena nigaṇṭho nāṭaputto pāvāyaṁ adhunākālaṅkato hoti. Tassa kālaṁkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti: "na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi. Kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi. Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṁ me, asahitaṁ te. Purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca. Adhiciṇṇaṁ te viparāvattaṁ. Āropito te vādo. Niggahitosi, cara vādappamokkhāya; nibbeṭhehi vā sace pahosī"ti. Vadhoyeva kho maññe nigaṇṭhesu nāṭaputtiyesu vattati. Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā virattarūpā paṭivānarūpā yathā taṁ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe.
2Atha kho cundo samaṇuddeso pāvāyaṁ vassaṁvuṭṭho yena sāmagāmo yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho cundo samaṇuddeso āyasmantaṁ ānandaṁ etadavoca: "nigaṇṭho, bhante, nāṭaputto pāvāyaṁ adhunākālaṅkato. Tassa kālaṁkiriyāya bhinnā nigaṇṭhā dvedhikajātā … pe … bhinnathūpe appaṭisaraṇe"ti.
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.
"Evaṁ, bhante"ti kho cundo samaṇuddeso āyasmato ānandassa paccassosi.
3Atha 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 kālaṁkiriyāya bhinnā nigaṇṭhā dvedhikajātā … pe … bhinnathūpe appaṭisaraṇe’ti. Tassa mayhaṁ, bhante, evaṁ hoti: ‘mā heva bhagavato accayena saṁghe vivādo uppajji; svāssa vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānan’"ti.
4"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?
"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 saṁghe vivādaṁ janeyyuṁ ajjhājīve vā adhipātimokkhe vā. Svāssa vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānan"ti.
5"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.
6Chayimāni, 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, saṁghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, ānanda, bhikkhu satthari agāravo viharati appatisso, dhamme … saṁghe agāravo viharati appatisso, sikkhāya na paripūrakārī hoti, so saṁghe 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.
7Puna 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, saṁghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, ānanda, bhikkhu satthari agāravo viharati appatisso, dhamme … saṁghe … sikkhāya na paripūrakārī hoti so saṁghe 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.
8Cattārimāni, 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.
9Kathañcānanda, sammukhāvinayo hoti? Idhānanda, bhikkhū vivadanti dhammoti vā adhammoti vā vinayoti vā avinayoti vā. Tehānanda, bhikkhūhi sabbeheva samaggehi sannipatitabbaṁ. Sannipatitvā dhammanetti samanumajjitabbā. Dhammanettiṁ samanumajjitvā yathā tattha sameti tathā taṁ adhikaraṇaṁ vūpasametabbaṁ. Evaṁ kho, ānanda, sammukhāvinayo hoti; evañca panidhekaccānaṁ adhikaraṇānaṁ vūpasamo hoti yadidaṁ — sammukhāvinayena. (1)
10Kathañcānanda, yebhuyyasikā hoti? Te ce, ānanda, bhikkhū na sakkonti taṁ adhikaraṇaṁ tasmiṁ āvāse vūpasametuṁ. Tehānanda, bhikkhūhi yasmiṁ āvāse bahutarā bhikkhū so āvāso gantabbo. Tattha sabbeheva samaggehi sannipatitabbaṁ. Sannipatitvā dhammanetti samanumajjitabbā. Dhammanettiṁ samanumajjitvā yathā tattha sameti tathā taṁ adhikaraṇaṁ vūpasametabbaṁ. Evaṁ kho, ānanda, yebhuyyasikā hoti, evañca panidhekaccānaṁ adhikaraṇānaṁ vūpasamo hoti yadidaṁ — yebhuyyasikāya. (2)
11Kathañcānanda, sativinayo hoti? Idhānanda, bhikkhū bhikkhuṁ evarūpāya garukāya āpattiyā codenti pārājikena vā pārājikasāmantena vā: ‘saratāyasmā evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti? So evamāha: ‘Na kho ahaṁ, āvuso, sarāmi evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti. Tassa kho, ānanda, bhikkhuno sativinayo dātabbo. Evaṁ kho, ānanda, sativinayo hoti, evañca panidhekaccānaṁ adhikaraṇānaṁ vūpasamo hoti yadidaṁ — sativinayena. (3)
12Kathañcānanda, amūḷhavinayo hoti? Idhānanda, bhikkhū bhikkhuṁ evarūpāya garukāya āpattiyā codenti pārājikena vā pārājikasāmantena vā: ‘saratāyasmā evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti? So evamāha: ‘Na kho ahaṁ, āvuso, sarāmi evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti. Tamenaṁ so nibbeṭhentaṁ ativeṭheti: ‘iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti
. So evamāha: ‘Ahaṁ kho, āvuso, ummādaṁ pāpuṇiṁ cetaso vipariyāsaṁ. Tena me ummattakena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ. Nāhaṁ taṁ sarāmi. Mūḷhena me etaṁ katan’ti. Tassa kho, ānanda, bhikkhuno amūḷhavinayo dātabbo. Evaṁ kho, ānanda, amūḷhavinayo hoti, evañca panidhekaccānaṁ adhikaraṇānaṁ vūpasamo hoti yadidaṁ — amūḷhavinayena. (4)
13Kathañcānanda, paṭiññātakaraṇaṁ hoti? Idhānanda, bhikkhu codito vā acodito vā āpattiṁ sarati, vivarati uttānīkaroti. Tena, ānanda, bhikkhunā vuḍḍhataraṁ bhikkhuṁ upasaṅkamitvā ekaṁsaṁ cīvaraṁ katvā pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo: ‘Ahaṁ, bhante, itthannāmaṁ āpattiṁ āpanno, taṁ paṭidesemī’ti. So evamāha: ‘passasī’ti? ‘Āma passāmī’ti. ‘Āyatiṁ saṁvareyyāsī’ti. ‘Saṁvarissāmī’ti
. Evaṁ kho, ānanda, paṭiññātakaraṇaṁ hoti, evañca panidhekaccānaṁ adhikaraṇānaṁ vūpasamo hoti yadidaṁ — paṭiññātakaraṇena. (5)
14Kathañcānanda, tassapāpiyasikā hoti? Idhānanda, bhikkhu bhikkhuṁ evarūpāya garukāya āpattiyā codeti pārājikena vā pārājikasāmantena vā: ‘saratāyasmā evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti? So evamāha: ‘Na kho ahaṁ, āvuso, sarāmi evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti. Tamenaṁ so nibbeṭhentaṁ ativeṭheti: ‘iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti. So evamāha: ‘Na kho ahaṁ, āvuso, sarāmi evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā; sarāmi ca kho ahaṁ, āvuso, evarūpiṁ appamattikaṁ āpattiṁ āpajjitā’ti. Tamenaṁ so nibbeṭhentaṁ ativeṭheti: ‘iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti? So evamāha: ‘imañhi nāmāhaṁ, āvuso, appamattikaṁ āpattiṁ āpajjitvā apuṭṭho paṭijānissāmi. Kiṁ panāhaṁ evarūpiṁ garukaṁ āpattiṁ āpajjitvā pārājikaṁ vā pārājikasāmantaṁ vā puṭṭho na paṭijānissāmī’ti? So evamāha: ‘imañhi nāma tvaṁ, āvuso, appamattikaṁ āpattiṁ āpajjitvā apuṭṭho na paṭijānissasi, kiṁ pana tvaṁ evarūpiṁ garukaṁ āpattiṁ āpajjitvā pārājikaṁ vā pārājikasāmantaṁ vā puṭṭho paṭijānissasi? Iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti. So evamāha: ‘sarāmi kho ahaṁ, āvuso, evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā. Davā me etaṁ vuttaṁ, ravā me etaṁ vuttaṁ — nāhaṁ taṁ sarāmi evarūpiṁ garukaṁ āpattiṁ āpajjitā pārājikaṁ vā pārājikasāmantaṁ vā’ti. Evaṁ kho, ānanda, tassapāpiyasikā hoti, evañca panidhekaccānaṁ adhikaraṇānaṁ vūpasamo hoti yadidaṁ — tassapāpiyasikāya. (6)
15Kathañcānanda, tiṇavatthārako hoti? Idhānanda, bhikkhūnaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ hoti bhāsitaparikkantaṁ. Tehānanda, bhikkhūhi sabbeheva samaggehi sannipatitabbaṁ. Sannipatitvā ekatopakkhikānaṁ bhikkhūnaṁ byattena bhikkhunā uṭṭhāyāsanā ekaṁsaṁ cīvaraṁ katvā añjaliṁ paṇāmetvā saṁgho ñāpetabbo –
16Suṇātu 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.
17Athāparesaṁ ekatopakkhikānaṁ bhikkhūnaṁ byattena bhikkhunā uṭṭhāyāsanā ekaṁsaṁ cīvaraṁ katvā añjaliṁ paṇāmetvā saṅgho ñāpetabbo:
18‘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.
19Evaṁ kho, ānanda, tiṇavatthārako hoti, evañca panidhekaccānaṁ adhikaraṇānaṁ vūpasamo hoti yadidaṁ — tiṇavatthārakena. (7)
20Chayime, 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. (1)
21Puna caparaṁ, ānanda, bhikkhuno mettaṁ vacīkammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. (2)
22Puna caparaṁ, ānanda, bhikkhuno mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. (3)
23Puna caparaṁ, ānanda, bhikkhu — ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi — apaṭivibhattabhogī hoti, sīlavantehi sabrahmacārīhi sādhāraṇabhogī. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. (4)
24Puna caparaṁ, ānanda, bhikkhu — yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni tathārūpesu sīlesu — sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. (5)
25Puna caparaṁ, ānanda, bhikkhu — yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā — diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. (6)
26Ime kho, ānanda, cha sāraṇīyā dhammā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattanti.
27Ime ce tumhe, ānanda, cha sāraṇīye dhamme samādāya vatteyyātha, passatha no tumhe, ānanda, taṁ vacanapathaṁ aṇuṁ vā thūlaṁ vā yaṁ tumhe nādhivāseyyāthā"ti?
"No hetaṁ, bhante".
"Tasmātihānanda, ime cha sāraṇīye dhamme samādāya vattatha. Taṁ vo bhavissati dīgharattaṁ hitāya sukhāyā"ti.
28Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.
Sāmagāmasuttaṁ niṭṭhitaṁ catutthaṁ.