104. Samagama Sutta - English MAJJHIMA NIKAYA III
III. 1. 4. Sàmagàmasuttaü
(104) At Samagama
I heard thus.
At one time the Blessed One was living with the Sakyas in their village
Samagama. At that time Nigantha Nataputta had recently died at Pàvà. When he died
the Niganthas had split and were quarrelling, fighting and attacking each other
with the weapon in their mouths. They were saying things like these. `You do not
know this Teaching and Discipline, I know it. What do you know of it? You have
fallen to the wrong method. I have fallen to the right method with reasons. You
say the first things last, the last things first. Your dispute is not thought
out, it is reversed and made up and should be rebuked. Go! dispute and find your
way, if possible'. The dispensation of Nigantha Nataputta had gone to
destruction. The lay disciples of Niganñanàtaputta, who wore white clothes too
were broken up, uninterested, hindered and without refuge as it happens in a
Dispensation, not well taught, by one not rightfully enlightened.
The novice Cunda spent the rains in Pàvà, approached venerable ânanda in
Sàmagàma, worshipped and sat on a side and said to venerable ânanda. `Venerable
sir, Niganña Nàtaputta died recently at Pàvà. After his death the Niganñas have
split, are quarrelling, fighting, are attacking each other with the weapon in
their mouths. They are saying things like these. `You do not know this Teaching
and Discipline, I know it. What do you know of it? You have fallen to the wrong
method. I have fallen to the right method with reasons. You say the first things
last, the last things first. Your dispute is not thought out, is reversed and
made up and should be rebuked. Go! dispute and find your way, if possible. The
dispensation of Niganña Nàtaputta had gone to destruction. The lay disciples of
Niganñanàtaputta, who wore white clothes too were broken up, uninterested,
hindered and without refuge as it happens in a Dispensation, not well taught, by
one not rightfully enlightened'. When this was said, venerable ânanda said.
`Friend, Cunda, this has to be told to the Blessed One. Let us approach the
Blessed One and inform about it to the Blessed One.'
Venerable C unda agreed and venerable ânanda and the novice Cunda approached the
Blessed One, worshipped, sat on a side and venerable ânanda said to the Blessed
One,' Venerable sir, the novice Cunda says, that Niganña Nàtaputta has died
recently at Pàvà. After his death the Niganñas have split, are quarrelling,
fighting, are attacking each other with the weapon in their mouths. They are
saying things like these. `You do not know this Teaching and Discipline, I know
it. What do you know of it? You have fallen to the wrong method. I have fallen
to the right method, with reasons. You say the first things last, the last
things first. Your dispute is not thought out, is reversed and made up and
should be rebuked. Go! dispute and find your way, if possble. The dispensation
of Niganña Nàtaputta had gone to destruction. The lay disciples of
Niganñanàtaputta, who wore white clothes too were broken up, uninterested,
hindered and without refuge as it happens in a Dispensation, not well taught, by
one not rightfully enlightened. Venerable sir, it occurs to me at the demise of
the Blessed One, may there be no dispute, for the good and welfare of many.'
ßânanda, do you see any instance in this Teaching, by me realized and proclaimed
where two bhikkhus could dispute, such as in the four establishments of
mindfulness, the four right endeavours, the four psychic powers, the five mental
faculties, the five powers, the seven enlightenment factors and the eightfold
path?' `Venerable sir, in this Teaching realized and proclaimed by the Blessed
One I do not see an instance where two bhikkhus could dispute, such as in the
four establishments of mindfulness, the four right endeavours, the four psychic
powers, the five mental faculties, the five powers, the seven enlightenment
factors and the eightfold path.
Yet those persons who live as though obedient to the Blessed One now, will
arouse a dispute on account of the hard livelihood because of the higher code of
rules, it will be not for the well being of many and the well being of gods and
men,' ânanda, a dispute on the harsh livelihood or the higher code of rules is
negligible, if the community has a dispute about the path and method, it will be
for the unpleasantness of many, and the unpleasantness of gods and men.
ânanda, these six are the causes for a dispute. What are the six? When the
bhikkhu becomes angry and bears a grudge, he becomes unruly even towards the
Teacher, rebels against the Teaching and becomes unruly, rebels against the
Community and becomes unruly, does not live complete in the training. Thus he
arouses a dispute in the Community, for the unpleasantness of many and the
unpleasantness of gods and men. ânanda, if you see this cause for a dispute
internally or externally, you should make effort for the dispelling of that
cause for a dispute, and for its non arising again.
Again, ânanda, the bhikkhu is merciless with hypocrisy ...re... jealous and
selfish, re... crafty and fraudulent, ...re... is with evil desires and wrong
view, ...re. holding fast to worldly matters and not giving up easily. When the
bhikkhu holds fast to worldly matters and does not give up easily, he becomes
unruly even towards the Teacher, rebels against the Teaching and becomes unruly,
rebels against the Community and becomes unruly, does not live complete in the
training. Thus he arouses a dispute in the Community, for the unpleasantness of
many and the unpleasantness of gods and men. ânanda, if you see this cause for a
dispute internally or externally, you should make effort for the dispelling of
that cause for a dispute, and for its non arising again. This is dispelling the
evil causes of disputes, for their non arising in the future. ânanda, these are
the six causes for disputes.
ânanda, there are four administrations What are the four? The questions of
disputes, questions of censure, questions of misconduct and questions of duties.
ânanda, there are seven ways to settle all these disputes. Proceeings done in
the presence of the accused, appealing to the conscience of the accused,
acquittal on grounds of restored sanity, agreement by a promise, acquittal by a
majority vote of the chapter, acquital for evil desires and covering up the
whole thing without going to details.
ânanda how are the proceedings done in the presence of the accused? The bhikkhu
disputes, this is the Teaching and this is not the Teaching, this is the
Discipline and this is not the Discipline. Then all the bhikkhus unite and get
together and examine it according to the Teaching and should approve and settle
it. Thus the proceedings are done in the presence of the accused.
ânanda, how is the acquittal by a majority vote of the chapter? It is not
possible to settle this in that same monastery, should go to a place where there
is a larger number of bhikkhus Then all the bhikkhus unite and get together and
examine it according to the Teaching and should approve and settle it To settle
that dispute the accued should be acquitted by a majority vote of the chapter.
In this manner too it is settled.
ânanda, how is the appealing to the conscience? The bhikkhus blame the bhikkhu
of a grave offence, which merits expulsion or something similar. They ask does
the venerable one recall committing this grave offence, that merits expulsion or
something similar. He says, venerable sirs I do not recall committing this grave
offence, that merits expulsion or something similar. ânanda, it is in this
manner, that his conscience should be disciplined. In this manner too a dispute
is settled disciplining the conscience.
ânanda, how is the acquittal on grounds of restored sanity? The bhikkhus blame
the bhikkhu of a grave offence, which merits expulsion or something similar.
They ask does the venerable one recall committing this grave offence, that
merits expulsion or something similar. He says, venerable sirs I do not recall
committing this grave offence, that merits expulsion or something similar. Then
he should be well bound by explaining, come on venerable one recall whether you
have done a grave offence or something similar. Then he would say, friends, I
had a mental aberration, my mind went off and I did many things that should not
have been done by a true recluse. I said a lot of piercing things that should
not have been said. These I did out of delusion and do not remember them.
ânanda, he should be acquitted on grounds of restored sanity. This is the
acquittal on grounds of restored sanity, thus too disputes are settled.
ânanda, how is an agreement by a promise? A bhikkhu accused or not accused of an
offence, recalls and declares it. He should approach an elderly bhikkhu, arrange
his robe on one shoulder, worship his feet, settle on his feet lowering himself
and say. `Venerable sir, I have done an offence and confess it,' Then the elder
bhikkhu would ask. `Do you see it?' `I see it,' `Have you come to future
restraint?' `I have come to future restraint,' ânanda, this is agreement by a
promise, thus too a dispute is settled.
ânanda, how is the settlement with evil desires? The bhikkhus blame the bhikkhu
of a grave offence, which merits expulsion or something similar. They ask does
the venerable one recall committing this grave offence, that merits expulsion or
something similar. He says, venerable sirs I do not recall committing this grave
offence, that merits expulsion or something similar. Then he should be well
bound by explaining, come on venerable one recall whether you have done a grave
offence or something similar. Then he would say. `Friends I know of a small
offence, for which I did not feel. If I had committed a grave offence or
something similar, why shouldn't I recall it?' `Then he is told, you have done a
small offence, not feeling have not declared and acknowledged it. Come on!
recall whether you have done a grave offence or something similar,' Then he
would say. `Friends, I remember doing a grave offence, which merits expulsion or
something similar,' ânanda, thus his evil desires should be settled, and the
dispute is settled'
ßânanda, how is it settled by covering up with grass?' ânanda, the bhikkhus
abide quarrelling, fighting and saying many things, that should not be utterred
by true recluses. Then all the bhikkhus should get together unitedly. A learned
bhikkhu on one side should get up, arrange the robe on one shoulder, clasping
hands should inform the Community. `Listen to me venerable sirs, when we were
quarrelling and fighting, many things that should not be utterred by true
recluses have been utterred, by you and me too. We have done an offence. For the
good of the Community, you all and me too, may the discussion of the lay people
and the offence be covered up in the presence of the Community. Then a bhikkhu
on the other side should get up, arrange the robe on one shoulder, clasping
hands should inform the Community. `Listen to me venerable sirs, when we were
quarrelling and fighting, many things that should not be uttered by a true
recluse have been uttered, by you and me too. We have done an offence. For the
good of the Community, you all and me too, may the discussion of the lay people
and the offence be covered up in the presence of the Community. ânanda, this is
covering up with grass, and a dispute is settled by covering up with grass.
ânanda, there are six things that promote unity, gladness and friendship, and
dispel disputes. What are the six? ânanda, the bhikkhu should be established in
bodily actions of loving kindness [1] towards co-associates in the holy life
openly and secretly. The bhikkhu should be established in verbal actions of
loving kindness [2] towards co-associates in the holy life openly and secretly.
The bhikkhu should be established in mental actions of loving kindness [3]
towards co-associates in the holy life openly and secretly. Again the bhikkhu
shares equally all rightful gains so far as the morsels put in the bowl, with
the virtuous co-associates in the holy life. Again the bhikkhu becomes equal in
all virtues that are not spotted, fissured, free of blemish, and praised by the
wise as conducive to concentration, with the co-associates in the holy life.
Again the bhikkhu shares the noble view that rightfully destroys unpleasantness,
[4] of one who logically thinks about it, with the co-associates in the holy
life openly and secretly. ânanda, these six things promote unity, gladness and
friendship and dispel disputes. ânanda, do you see a single word which is not
acceptable among these words?'
ßVenerable sir, I do not see.'
ßTherefore ânanda, be accomplished in these six things that promote unity,
gladness and friendship and dispels disputes, it will be for your welfare for a
long time.'
The Blessed One said thus and venerable ânanda delighted in the words of the
Blessed One.
[1] Should be established in bodily actions of loving kindness (mettaü
kàyakammaü paccupaññhitaü hoti). The doors at which all actions start is the six
doors of mental contact. So whatever actions start through seeing, hearing,
smelling. tasting through touch and the mind, should be with thoughts of loving
kindness.
[2] Should be established in verbal actions of loving kindness (mettaü
vacãkammaü paccupaññhitaü hoti). Verbal actions start with thinking and
pondering, With all data that come through the six doors of mental contact,
there goes on thinking and pondering, before any words leak out. Such then these
thoughts should be thoughts of loving kindness.
[3] Should be established in mental actions of loving kindness (mettaü
manokammaü paccupaññhitaü hoti). Mental actions are feelings and perceptions.
When the aforesaid bodily and verbal actions are those of loving kindness,
automatically the mental actions of feelings and perceptions become those of
loving kindness.
[4] The noble view that rightfully destroys unpleasantness, of one who logically
thinks about it (yàyaü diññhi ariyà nãyànikà nãyàti takkarassa sammà
dukkhakkhàyàti). The noble view that rightfully destroys the unpleasantness of
one who logically thinks about it, is the right view which carries one to the
entry of the stream of the Teaching. This in Pali is sotapattimagga, the first
stage of sainthood of a Buddhist.
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