4.
The Discourse at Sāmagāma
41. Thus have I heard - On one occasion the Blessed One was dwelling among the Sakyans at Sāmagāma. Now at that time Nigaṇṭha Nāṭaputta had recently died at Pāvā. Upon his death, the Jains were split, divided into two factions, quarrelling, disputing, engaging in contention, wounding each other with verbal daggers, dwelling thus - "You do not understand this Teaching and discipline, I understand this Teaching and discipline. How could you understand this Teaching and discipline! You are practising wrongly, I am practising rightly. What I say is consistent, what you say is inconsistent. What should have been said first you said last, what should have been said last you said first. What you have thought out for so long has been turned inside out. Your doctrine has been refuted. You are proven wrong, go and free yourself from your doctrine; or disentangle yourself if you can." Methinks there was murder indeed among the Jain followers of Nāṭaputta. Even those disciples of Nigaṇṭha Nāṭaputta who were laypeople clad in white were wearied, dispassionate, and disappointed with the Jain followers of Nāṭaputta, as is natural with a Teaching and discipline that is badly preached, badly proclaimed, not leading to liberation, not conducive to peace, not proclaimed by a One Enlightened by himself, with its monument broken, without refuge.
42. Then the novice Cunda, having completed the rains retreat at Pāvā, went to Sāmagāma, and approached the Venerable Ānanda; having approached, he paid respect to the Venerable Ānanda and sat down to one side. Seated to one side, the novice Cunda said this to the Venerable Ānanda - "Venerable sir, Nigaṇṭha Nāṭaputta has recently died at Pāvā. Upon his death, the Jains were split, divided into two factions, etc. with its monument broken, without refuge." When this was said, the Venerable Ānanda said this to the novice Cunda - "There is indeed, friend Cunda, a subject for discussion to see the Blessed One. Come, friend Cunda, let us go to where the Blessed One is; having approached, we will report this matter to the Blessed One." "Yes, venerable sir," the novice Cunda assented to the Venerable Ānanda.
Then the Venerable Ānanda and the novice Cunda approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One - "This novice Cunda, venerable sir, says thus - 'Venerable sir, Nigaṇṭha Nāṭaputta has recently died at Pāvā. Upon his death, the Jains were split, divided into two factions, etc. with its monument broken, without refuge.' It occurs to me, venerable sir, thus - 'May there not be contention in the monastic community after the passing of the Blessed One; for that contention would be for the harm of many people, for the unhappiness of many people, for the harm, for the detriment, for the suffering of gods and humans.'"
43. "What do you think, Ānanda, those teachings that have been taught by me through direct knowledge, as follows - the four establishments of mindfulness, the four right strivings, the four bases for spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the noble eightfold path - do you see, Ānanda, even two monks having different views regarding these teachings?" "Those teachings, venerable sir, that have been taught by the Blessed One through direct knowledge, as follows - the four establishments of mindfulness, the four right strivings, the four bases for spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the noble eightfold path - I do not see even two monks having different views regarding these teachings. But, venerable sir, those persons who dwell depending on the Blessed One, they too, after the passing of the Blessed One, might generate contention in the monastic community regarding livelihood or regarding the principal monastic code. That contention would be for the harm of many people, for the unhappiness of many people, for the harm, for the detriment, for the suffering of gods and humans." That contention is a trifle, Ānanda, that is to say - regarding livelihood or regarding the principal monastic code. But if, Ānanda, contention were to arise in the monastic community regarding the path or the practice; that contention would be for the harm of many people, for the unhappiness of many people, for the harm, for the detriment, for the suffering of gods and humans.
44. "There are, Ānanda, these six sources of contention. What are the six? Here, Ānanda, a monk is prone to wrath and bears grudges. Ānanda, a monk who is prone to wrath and bears grudges, he dwells disrespectful towards the Teacher, not deferential, dwells disrespectful towards the Teaching, not deferential, dwells disrespectful towards the Community, not deferential, and is not one who fulfils the training. Ānanda, a monk who dwells disrespectful towards the Teacher, not deferential, towards the Teaching... dwells disrespectful towards the Community, not deferential, is not one who fulfils the training, he generates contention in the Community; which contention is for the harm of many people, for the unhappiness of many people, for the harm, for the detriment, for the suffering of gods and humans. If you, Ānanda, should perceive such a source of contention internally or externally, there you, Ānanda, should strive for the abandoning of that very evil source of contention. If you, Ānanda, should not perceive such a source of contention internally or externally. There you, Ānanda, should proceed for the non-flowing in the future of that very evil source of contention. Thus there is the abandoning of this evil source of contention, thus there is the non-flowing in the future of this evil source of contention.
45. "Furthermore, Ānanda, a monk is one who depreciates another's worth and is spiteful. Etc. He is envious and stingy. Etc. He is fraudulent and deceitful. Etc. He has evil desires and has wrong view. Etc.. He is adhering to his own views, holding on to them tenaciously, relinquishing them with difficulty. Ānanda, a monk who is adhering to his own views, holding on to them tenaciously, relinquishing them with difficulty, he dwells disrespectful towards the Teacher, not deferential, dwells disrespectful towards the Teaching, not deferential, dwells disrespectful towards the Community, not deferential, and is not one who fulfils the training. Ānanda, a monk who dwells disrespectful towards the Teacher, not deferential, towards the Teaching... Towards the Community... is not one who fulfils the training, he generates contention in the Community; which contention is for the harm of many people, for the unhappiness of many people, for the harm, for the detriment, for the suffering of gods and humans. If you, Ānanda, should perceive such a source of contention internally or externally. There you, Ānanda, should strive for the abandoning of that very evil source of contention. If you, Ānanda, should not perceive such a source of contention internally or externally, there you, Ānanda, should proceed for the non-flowing in the future of that very evil source of contention. Thus there is the abandoning of this evil source of contention, thus there is the non-flowing in the future of this evil source of contention. These, Ānanda, are the six sources of contention.
46. "There are these four legal cases, Ānanda. What are the four? Legal case arising from contention, legal case arising from censure, legal case arising from offences, legal case arising from obligations - these, Ānanda, are the four legal cases. There are, however, these seven settlements of legal cases, Ānanda - for the settling and appeasement of legal cases as they arise, the verdict in the presence should be given, the verdict of innocence should be given, the verdict of past insanity should be given, action should be taken according to acknowledgment, the decision of the majority, the decision for specific depravity, covering over with grass.
47. "And how, Ānanda, is there a verdict in the presence? Here, Ānanda, monks dispute: 'It is the Teaching' or 'It is not the Teaching' or 'It is monastic discipline' or 'It is not monastic discipline.' Those monks, Ānanda, should all gather together in unity. Having gathered together, the guideline of the Teaching should be examined. Having examined the guideline of the Teaching, as it accords therein, so that legal case should be settled. Thus indeed, Ānanda, is there a verdict in the presence; and thus here is the appeasement of certain legal cases, that is to say - by a verdict in the presence.
48. "And how, Ānanda, is there a decision of the majority? If, Ānanda, those monks are unable to settle that legal case in that residence, those monks, Ānanda, should go to a residence where there are more monks. There all should gather together in unity. Having gathered together, the guideline of the Teaching should be examined. Having examined the guideline of the Teaching, as it accords therein, so that legal case should be settled. Thus indeed, Ānanda, is there a decision of the majority; and thus here is the appeasement of certain legal cases, that is to say - by the decision of the majority.
49. "And how, Ānanda, is there a verdict of innocence? Here, Ānanda, monks accuse a monk of such a heavy offence, of expulsion or bordering on expulsion: 'Does the venerable one remember committing such a heavy offence, of expulsion or bordering on expulsion?' He speaks thus: 'No indeed, friend, I do not remember committing such a heavy offence, of expulsion or bordering on expulsion.' The verdict of innocence should be given to that monk, Ānanda. Thus indeed, Ānanda, is there a verdict of innocence; and thus here is the appeasement of certain legal cases, that is to say - by the verdict of innocence.
50. "And how, Ānanda, is there a verdict of past insanity? Here, Ānanda, monks accuse a monk of such a heavy offence, of expulsion or bordering on expulsion: 'Does the venerable one remember committing such a heavy offence, of expulsion or bordering on expulsion?' He speaks thus: 'I, friend, reached madness, a perversion of mind. By me, being mad, much that is unbecoming of a recluse was habitually done, spoken and undertaken. I do not remember that. That was done by me when confused.' The verdict of past insanity should be given to that monk, Ānanda. Thus indeed, Ānanda, is there a verdict of past insanity; and thus here is the appeasement of certain legal cases, that is to say - by the verdict of past insanity.
51. "And how, Ānanda, is there carrying out on acknowledgement? Here, Ānanda, a monk, whether accused or not accused, remembers an offence, reveals it, makes it clear. That monk, Ānanda, having approached a more senior monk, having arranged his robe on one shoulder, having paid homage at his feet, having sat down squatting, having raised joined palms, should address him thus - 'I, venerable sir, have committed such and such an offence; I acknowledge it.' He speaks thus: 'Do you see it?' 'Yes, I see it.' 'You should restrain yourself in the future.' Thus indeed, Ānanda, is there carrying out on acknowledgement; and thus here is the appeasement of certain legal cases, that is to say - by carrying out on acknowledgement.
52. "And how, Ānanda, is there a decision for specific depravity? Here, Ānanda, a monk accuses a monk of such a heavy offence, of expulsion or bordering on expulsion: 'Does the venerable one remember committing such a heavy offence, of expulsion or bordering on expulsion?' He speaks thus: 'No indeed, friend, I do not remember committing such a heavy offence, of expulsion or bordering on expulsion.' He presses him as he tries to wriggle out: 'Come now, venerable one, know well whether you remember committing such a heavy offence, of expulsion or bordering on expulsion.' He speaks thus: 'No indeed, friend, I do not remember committing such a heavy offence, of expulsion or bordering on expulsion; but I do remember, friend, committing such a trifling offence.' He presses him as he tries to wriggle out: 'Come now, venerable one, know well whether you remember committing such a heavy offence, of expulsion or bordering on expulsion.' He speaks thus: 'Indeed, friend, having committed such a trifling offence, I would acknowledge it without being asked. Why then would I not acknowledge when asked having committed such a heavy offence, of expulsion or bordering on expulsion?' He speaks thus: 'Indeed, friend, having committed such a trifling offence, you would not acknowledge it without being asked; why then would you acknowledge when asked having committed such a heavy offence, of expulsion or bordering on expulsion? Come now, venerable one, know well whether you remember committing such a heavy offence, of expulsion or bordering on expulsion.' He speaks thus: 'I do remember, friend, committing such a heavy offence, of expulsion or bordering on expulsion. That was said by me in jest, that was said by me in fun - I do not remember committing such a heavy offence, of expulsion or bordering on expulsion.' Thus indeed, Ānanda, is there a decision for specific depravity; and thus here is the appeasement of certain legal cases, that is to say - by the decision for specific depravity.
53. "And how, Ānanda, is there covering over with grass? Here, Ānanda, when monks who are quarrelling, disputing, engaging in contention are dwelling, much that is unbecoming of a recluse has been habitually done, spoken and undertaken. Those monks, Ānanda, should all gather together in unity. Having gathered together, an experienced monk of the monks on one side, having risen from his seat, having arranged his robe on one shoulder, having extended joined palms in salutation, should inform the Community -
'Let the Community hear me, venerable sir. This much that is unbecoming of a recluse has been habitually done, spoken and undertaken by us who are quarrelling, disputing, engaging in contention while dwelling. If it is the proper time for the Community, I would confess in the midst of the Community by covering over with grass whatever offence of these venerable ones and whatever offence of my own, for the benefit of these venerable ones and for my own benefit, setting aside gross offences and those connected with laypeople.'
"Then an experienced monk of the other monks on one side, having risen from his seat, having arranged his robe on one shoulder, having extended joined palms in salutation, should inform the Community -
'Let the Community hear me, venerable sir. This much that is unbecoming of a recluse has been habitually done, spoken and undertaken by us who are quarrelling, disputing, engaging in contention while dwelling. If it is the proper time for the Community, I would confess in the midst of the Community by covering over with grass whatever offence of these venerable ones and whatever offence of my own, for the benefit of these venerable ones and for my own benefit, setting aside gross offences and those connected with laypeople.'
"Thus indeed, Ānanda, is there covering over with grass; and thus here is the appeasement of certain legal cases, that is to say - by covering over with grass.
54. "Ānanda, there are these six principles of cordiality, making for affection, making for respect, leading to inclusion, to non-contention, to concord, to unity. Which six? Here, Ānanda, a monk has bodily action of friendliness present towards his fellows in the holy life both openly and in private. This too is a principle of cordiality, making for affection, making for respect, leading to inclusion, to non-contention, to concord, to unity.
"Furthermore, Ānanda, a monk has verbal action of friendliness present towards his fellows in the holy life both openly and in private. This too is a principle of cordiality, making for affection, making for respect, leading to inclusion, to non-contention, to concord, to unity.
"Furthermore, Ānanda, a monk has mental action of friendliness present towards his fellows in the holy life both openly and in private. This too is a principle of cordiality, making for affection, making for respect, leading to inclusion, to non-contention, to concord, to unity.
"Furthermore, Ānanda, a monk - with those gains that are righteous and righteously acquired, even as little as what is contained in the bowl, with such gains - is one who shares without reservation, one who shares in common with virtuous fellows in the holy life. This too is a principle of cordiality, making for affection, making for respect, leading to inclusion, to non-contention, to concord, to unity.
"Furthermore, Ānanda, a monk - in whatever moral practices that are unbroken, without holes, unspotted, unblemished, liberating, praised by the wise, not adhered to, and conducive to concentration, in such moral practices - dwells having attained similarity of morality with his fellows in the holy life both openly and in private. This too is a principle of cordiality, making for affection, making for respect, leading to inclusion, to non-contention, to concord, to unity.
"Furthermore, Ānanda, a monk - in such a view that is noble and leading to liberation, that leads one who practises it to the complete destruction of suffering, in such a view - dwells having attained similarity of view with his fellows in the holy life both openly and in private. This too is a principle of cordiality, making for affection, making for respect, leading to inclusion, to non-contention, to concord, to unity. These, Ānanda, are the six principles of cordiality, making for affection, making for respect, leading to inclusion, to non-contention, to concord, to unity.
"If you, Ānanda, should proceed having accepted these six principles of cordiality, do you see, Ānanda, any way of speaking, subtle or gross, that you would not accept?" "No, Venerable Sir." "Therefore, Ānanda, proceed having accepted these six principles of cordiality. That will be for your welfare and happiness for a long time."
This is what the Blessed One said. Delighted, the Venerable Ānanda rejoiced in what the Blessed One had said.
The Discourse at Sāmagāma is concluded as fourth.