0.41. Sammukhāvinaya1. Resolution face-to-face

1.1.1PTS 2.73Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery.1.1.2Tena kho pana samayena chabbaggiyā bhikkhū asammukhībhūtānaṁ bhikkhūnaṁ kammāni karonti—At that time the monks from the group of six did legal procedures—1.1.3tajjanīyampi, niyassampi, pabbājanīyampi, paṭisāraṇīyampi, ukkhepanīyampi.censure, demotion, banishment, reconciliation, and ejection—against monks who were absent.¹1.1.4Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized them,1.1.5“kathañhi nāma chabbaggiyā bhikkhū asammukhībhūtānaṁ bhikkhūnaṁ kammāni karissanti—“How can the monks from the group of six do this?”1.1.6tajjanīyampi, niyassampi, pabbājanīyampi, paṭisāraṇīyampi, ukkhepanīyampī”ti.1.1.7Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe…They told the Buddha. Soon afterwards he had the Sangha of monks gathered and questioned them:

1.1.8“saccaṁ kira, bhikkhave, chabbaggiyā bhikkhū asammukhībhūtānaṁ bhikkhūnaṁ kammāni karonti—“Is it true, monks, that the monks from the group of six are doing this?”1.1.9tajjanīyampi, niyassampi, pabbājanīyampi, paṭisāraṇīyampi, ukkhepanīyampī”ti?

1.1.10“Saccaṁ, bhagavā”ti.“It’s true, sir.”

1.1.11Vigarahi buddho bhagavā—The Buddha rebuked them,1.1.12“ananucchavikaṁ, bhikkhave, tesaṁ moghapurisānaṁ ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ.“It’s not suitable for those foolish men, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.1.1.13Kathañhi nāma te, bhikkhave, moghapurisā asammukhībhūtānaṁ bhikkhūnaṁ kammāni karissanti—How can they do this?1.1.14tajjanīyampi, niyassampi, pabbājanīyampi, paṭisāraṇīyampi, ukkhepanīyampi.1.1.15Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe…This will affect people’s confidence …”1.1.16vigarahitvā …pe…After rebuking them …1.1.17dhammiṁ kathaṁ katvā bhikkhū āmantesi—the Buddha gave a teaching and addressed the monks:

1.1.18“Na, bhikkhave, asammukhībhūtānaṁ bhikkhūnaṁ kammaṁ kātabbaṁ—“You shouldn’t do legal procedures—1.1.19tajjanīyaṁ vā, niyassaṁ vā, pabbājanīyaṁ vā, paṭisāraṇīyaṁ vā, ukkhepanīyaṁ vā.censure, demotion, banishment, reconciliation, or ejection—against monks who are absent.1.1.20Yo kareyya, āpatti dukkaṭassa.If you do, you commit an offense of wrong conduct.

1.1.21Adhammavādī puggalo adhammavādī sambahulā adhammavādī saṅgho.An individual who speaks contrary to the Teaching; several people who speak contrary to the Teaching; a sangha that speaks contrary to the Teaching.1.1.22Dhammavādī puggalo dhammavādī sambahulā dhammavādī saṅgho.An individual who speaks in accordance with the Teaching; several people who speak in accordance with the Teaching; a sangha that speaks in accordance with the Teaching.”

2.1.01.1. KaṇhapakkhanavakaThe group of nine on the dark side

2.1.1Adhammavādī puggalo dhammavādiṁ puggalaṁ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti—“An individual who speaks contrary to the Teaching persuades an individual who speaks in accordance with the Teaching—convinces him, makes him see, makes him consider, shows him, teaches him:2.1.2PTS 2.74‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhāhi, imaṁ rocehī’ti.‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’2.1.3Evañcetaṁ adhikaraṇaṁ vūpasammati, adhammena vūpasammati sammukhāvinayapatirūpakena.If a legal issue is resolved like this, it’s resolved illegitimately by a face-to-face-like resolution.

2.1.4Adhammavādī puggalo dhammavādī sambahule saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti—An individual who speaks contrary to the Teaching persuades several people who speak in accordance with the Teaching—convinces them, makes them see, makes them consider, shows them, teaches them:2.1.5‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti.‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’2.1.6Evañcetaṁ adhikaraṇaṁ vūpasammati, adhammena vūpasammati sammukhāvinayapatirūpakena.If a legal issue is resolved like this, it’s resolved illegitimately by a face-to-face-like resolution.

2.1.7Adhammavādī puggalo dhammavādiṁ saṅghaṁ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti—An individual who speaks contrary to the Teaching persuades a sangha that speaks in accordance with the Teaching—convinces it, makes it see, makes it consider, shows it, teaches it:2.1.8‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhāhi, imaṁ rocehī’ti.‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’2.1.9Evañcetaṁ adhikaraṇaṁ vūpasammati, adhammena vūpasammati sammukhāvinayapatirūpakena.If a legal issue is resolved like this, it’s resolved illegitimately by a face-to-face-like resolution.

2.1.10Adhammavādī sambahulā dhammavādiṁ puggalaṁ saññāpenti nijjhāpenti pekkhenti anupekkhenti dassenti anudassenti—Several people who speak contrary to the Teaching persuade an individual who speaks in accordance with the Teaching—convince him, make him see, make him consider, show him, teach him:2.1.11‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhāhi, imaṁ rocehī’ti.‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’2.1.12Evañcetaṁ adhikaraṇaṁ vūpasammati, adhammena vūpasammati sammukhāvinayapatirūpakena.If a legal issue is resolved like this, it’s resolved illegitimately by a face-to-face-like resolution.

2.1.13Adhammavādī sambahulā dhammavādī sambahule saññāpenti nijjhāpenti pekkhenti anupekkhenti dassenti anudassenti—Several people who speak contrary to the Teaching persuade several people who speak in accordance with the Teaching—convince them, make them see, make them consider, show them, teach them:2.1.14‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti.‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’2.1.15Evañcetaṁ adhikaraṇaṁ vūpasammati, adhammena vūpasammati sammukhāvinayapatirūpakena.If a legal issue is resolved like this, it’s resolved illegitimately by a face-to-face-like resolution.

2.1.16Adhammavādī sambahulā dhammavādiṁ saṅghaṁ saññāpenti nijjhāpenti pekkhenti anupekkhenti dassenti anudassenti—Several people who speak contrary to the Teaching persuade a sangha that speaks in accordance with the Teaching—convince it, make it see, make it consider, show it, teach it:2.1.17‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhāhi, imaṁ rocehī’ti.‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’2.1.18Evañcetaṁ adhikaraṇaṁ vūpasammati, adhammena vūpasammati sammukhāvinayapatirūpakena.If a legal issue is resolved like this, it’s resolved illegitimately by a face-to-face-like resolution.

2.1.19Adhammavādī saṅgho dhammavādiṁ puggalaṁ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti—A sangha that speaks contrary to the Teaching persuades an individual who speaks in accordance with the Teaching—convinces him, makes him see, makes him consider, shows him, teaches him:2.1.20‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhāhi, imaṁ rocehī’ti.‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’2.1.21Evañcetaṁ adhikaraṇaṁ vūpasammati, adhammena vūpasammati sammukhāvinayapatirūpakena.If a legal issue is resolved like this, it’s resolved illegitimately by a face-to-face-like resolution.

2.1.22Adhammavādī saṅgho dhammavādī sambahule saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti—A sangha that speaks contrary to the Teaching persuades several people who speak in accordance with the Teaching—convinces them, makes them see, makes them consider, shows them, teaches them:2.1.23‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti.‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’2.1.24Evañcetaṁ adhikaraṇaṁ vūpasammati, adhammena vūpasammati sammukhāvinayapatirūpakena.If a legal issue is resolved like this, it’s resolved illegitimately by a face-to-face-like resolution.

2.1.25Adhammavādī saṅgho dhammavādiṁ saṅghaṁ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti—A sangha that speaks contrary to the Teaching persuades a sangha that speaks in accordance with the Teaching—convinces it, makes it see, makes it consider, shows it, teaches it:2.1.26‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhāhi, imaṁ rocehī’ti.‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’2.1.27Evañcetaṁ adhikaraṇaṁ vūpasammati, adhammena vūpasammati sammukhāvinayapatirūpakena.If a legal issue is resolved like this, it’s resolved illegitimately by a face-to-face-like resolution.”

2.1.28Kaṇhapakkhanavakaṁ niṭṭhitaṁ.The group of nine on the dark side is finished.

3.1.01.2. SukkapakkhanavakaThe group of nine on the bright side

3.1.1Dhammavādī puggalo adhammavādiṁ puggalaṁ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti—“An individual who speaks in accordance with the Teaching persuades an individual who speaks contrary to the Teaching—convinces him, makes him see, makes him consider, shows him, teaches him:3.1.2‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhāhi, imaṁ rocehī’ti.‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’3.1.3Evañcetaṁ adhikaraṇaṁ vūpasammati, dhammena vūpasammati sammukhāvinayena.If a legal issue is resolved like this, it’s resolved legitimately by face-to-face resolution.

3.1.4Dhammavādī puggalo adhammavādī sambahule saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti—An individual who speaks in accordance with the Teaching persuades several people who speak contrary to the Teaching—convinces them, makes them see, makes them consider, shows them, teaches them:3.1.5‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti.‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’3.1.6Evañcetaṁ adhikaraṇaṁ vūpasammati, dhammena vūpasammati sammukhāvinayena.If a legal issue is resolved like this, it’s resolved legitimately by face-to-face resolution.

3.1.7Dhammavādī puggalo adhammavādiṁ saṅghaṁ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti—An individual who speaks in accordance with the Teaching persuades a sangha that speaks contrary to the Teaching—convinces it, makes it see, makes it consider, shows it, teaches it:3.1.8‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhāhi, imaṁ rocehī’ti.‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’3.1.9Evañcetaṁ adhikaraṇaṁ vūpasammati, dhammena vūpasammati sammukhāvinayena.If a legal issue is resolved like this, it’s resolved legitimately by face-to-face resolution.

3.1.10Dhammavādī sambahulā adhammavādiṁ puggalaṁ saññāpenti nijjhāpenti pekkhenti anupekkhenti dassenti anudassenti—Several people who speak in accordance with the Teaching persuade an individual who speaks contrary to the Teaching—convince him, make him see, make him consider, show him, teach him:3.1.11‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhāhi, imaṁ rocehī’ti.‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’3.1.12Evañcetaṁ adhikaraṇaṁ vūpasammati, dhammena vūpasammati sammukhāvinayena.If a legal issue is resolved like this, it’s resolved legitimately by face-to-face resolution.

3.1.13Dhammavādī sambahulā adhammavādī sambahule saññāpenti nijjhāpenti pekkhenti anupekkhenti dassenti anudassenti—Several people who speak in accordance with the Teaching persuade several people who speak contrary to the Teaching—convince them, make them see, make them consider, show them, teach them:3.1.14‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti.‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’3.1.15Evañcetaṁ adhikaraṇaṁ vūpasammati, dhammena vūpasammati sammukhāvinayena.If a legal issue is resolved like this, it’s resolved legitimately by face-to-face resolution.

3.1.16Dhammavādī sambahulā adhammavādiṁ saṅghaṁ saññāpenti nijjhāpenti pekkhenti anupekkhenti dassenti anudassenti—Several people who speak in accordance with the Teaching persuade a sangha that speaks contrary to the Teaching—convince it, make it see, make it consider, show it, teach it:3.1.17‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhāhi, imaṁ rocehī’ti.‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’3.1.18Evañcetaṁ adhikaraṇaṁ vūpasammati, dhammena vūpasammati sammukhāvinayena.If a legal issue is resolved like this, it’s resolved legitimately by face-to-face resolution.

3.1.19Dhammavādī saṅgho adhammavādiṁ puggalaṁ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti—A sangha that speaks in accordance with the Teaching persuades an individual who speaks contrary to the Teaching—convinces him, makes him see, makes him consider, shows him, teaches him:3.1.20‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhāhi, imaṁ rocehī’ti.‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’3.1.21Evañcetaṁ adhikaraṇaṁ vūpasammati, dhammena vūpasammati sammukhāvinayena.If a legal issue is resolved like this, it’s resolved legitimately by face-to-face resolution.

3.1.22Dhammavādī saṅgho adhammavādī sambahule saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti—A sangha that speaks in accordance with the Teaching persuades several people who speak contrary to the Teaching—convinces them, makes them see, makes them consider, shows them, teaches them:3.1.23‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhatha, imaṁ rocethā’ti.‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’3.1.24Evañcetaṁ adhikaraṇaṁ vūpasammati, dhammena vūpasammati sammukhāvinayena.If a legal issue is resolved like this, it’s resolved legitimately by face-to-face resolution.

3.1.25Dhammavādī saṅgho adhammavādiṁ saṅghaṁ saññāpeti nijjhāpeti pekkheti anupekkheti dasseti anudasseti—A sangha that speaks in accordance with the Teaching persuades a sangha that speaks contrary to the Teaching—convinces it, makes it see, makes it consider, shows it, teaches it:3.1.26‘ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanaṁ, imaṁ gaṇhāhi, imaṁ rocehī’ti.‘This is the Teaching, this is the Monastic Law, this is the Teacher’s instruction; learn this, accept this.’3.1.27Evañcetaṁ adhikaraṇaṁ vūpasammati, dhammena vūpasammati sammukhāvinayenā”ti.If a legal issue is resolved like this, it’s resolved legitimately by face-to-face resolution.”

3.1.28Sukkapakkhanavakaṁ niṭṭhitaṁ.The group of nine on the bright side is finished.

4.1.02. Sativinaya2. Resolution through recollection

4.1.1Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe.At one time when the Buddha was staying at Rājagaha in the Bamboo Grove,4.1.2Tena kho pana samayena āyasmatā dabbena mallaputtena jātiyā sattavassena arahattaṁ sacchikataṁ hoti.Venerable Dabba the Mallian realized perfection at the age of seven.4.1.3Yaṁ kiñci sāvakena pattabbaṁ sabbaṁ tena anuppattaṁ hoti.He had achieved all there is to achieve by a disciple4.1.4Natthi cassa kiñci uttari karaṇīyaṁ, katassa vā paticayo.and had nothing further to do.4.1.5Atha kho āyasmato dabbassa mallaputtassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—Then, while reflecting in private,4.1.6“mayā kho jātiyā sattavassena arahattaṁ sacchikataṁ.4.1.7Yaṁ kiñci sāvakena pattabbaṁ sabbaṁ mayā anuppattaṁ.4.1.8Natthi ca me kiñci uttarikaraṇīyaṁ, katassa vā paticayo.4.1.9Kiṁ nu kho ahaṁ saṅghassa veyyāvaccaṁ kareyyan”ti.he thought, “How can I be of service to the Sangha?4.1.10Atha kho āyasmato dabbassa mallaputtassa etadahosi—4.1.11PTS 2.75“yannūnāhaṁ saṅghassa senāsanañca paññapeyyaṁ bhattāni ca uddiseyyan”ti.Why don’t I assign the dwellings and designate the meals?”4.2.1Atha kho āyasmā dabbo mallaputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.In the evening Dabba came out of seclusion and went to the Buddha. He bowed, sat down,4.2.2Ekamantaṁ nisinno kho āyasmā dabbo mallaputto bhagavantaṁ etadavoca—and said,4.2.3“idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—“Sir, while I was reflecting in private, it occurred to me that4.2.4‘mayā kho jātiyā sattavassena arahattaṁ sacchikataṁ.I’ve achieved all there is to achieve by a disciple,4.2.5Yaṁ kiñci sāvakena pattabbaṁ, sabbaṁ mayā anuppattaṁ.4.2.6Natthi ca me kiñci uttarikaraṇīyaṁ, katassa vā paticayo.4.2.7Kiṁ nu kho ahaṁ saṅghassa veyyāvaccaṁ kareyyan’ti?and I was wondering how I could be of service to the Sangha.4.2.8Tassa mayhaṁ, bhante, etadahosi—I thought,4.2.9‘yannūnāhaṁ saṅghassa senāsanañca paññapeyyaṁ bhattāni ca uddiseyyan’ti.‘Why don’t I assign the dwellings and designate the meals?’”4.2.10Icchāmahaṁ, bhante, saṅghassa senāsanañca paññāpetuṁ bhattāni ca uddisitun”ti.

4.2.11“Sādhu sādhu, dabba.“Good, good, Dabba,4.2.12Tena hi tvaṁ, dabba, saṅghassa senāsanañca paññapehi bhattāni ca uddisāhī”ti.please do so.”

4.2.13“Evaṁ, bhante”ti kho āyasmā dabbo mallaputto bhagavato paccassosi.“Yes, sir.”

4.3.1Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—Soon afterwards the Buddha gave a teaching and addressed the monks:4.3.2“tena hi, bhikkhave, saṅgho dabbaṁ mallaputtaṁ senāsanapaññāpakañca bhattuddesakañca sammannatu.“Monks, the Sangha should appoint Dabba the Mallian as the assigner of dwellings and the designator of meals.4.3.3Evañca pana, bhikkhave, sammannitabbo.And he should be appointed like this.4.3.4Paṭhamaṁ dabbo mallaputto yācitabbo.First Dabba should be asked.4.3.5Yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—A competent and capable monk should then inform the Sangha:

4.4.1Sammato ca panāyasmā dabbo mallaputto sabhāgānaṁ bhikkhūnaṁ ekajjhaṁ senāsanaṁ paññapeti.Dabba assigned dwellings to the monks according to their character.4.4.2Ye te bhikkhū suttantikā tesaṁ ekajjhaṁ senāsanaṁ paññapeti—He assigned dwellings in the same place to those monks who were experts on the discourses, thinking,4.4.3“te aññamaññaṁ suttantaṁ saṅgāyissantī”ti.“They’ll recite the discourses to one another.”4.4.4Ye te bhikkhū vinayadharā tesaṁ ekajjhaṁ senāsanaṁ paññapeti—And he did likewise for the experts on the Monastic Law, thinking,4.4.5“te aññamaññaṁ vinayaṁ vinicchinissantī”ti.“They’ll discuss the Monastic Law;”4.4.6Ye te bhikkhū dhammakathikā tesaṁ ekajjhaṁ senāsanaṁ paññapeti—for the expounders of the Teaching, thinking,4.4.7“te aññamaññaṁ dhammaṁ sākacchissantī”ti.“They’ll discuss the Teaching;”4.4.8Ye te bhikkhū jhāyino tesaṁ ekajjhaṁ senāsanaṁ paññapeti—for the meditators, thinking,4.4.9“te aññamaññaṁ na byābādhissantī”ti.“They won’t disturb one another;”4.4.10PTS 2.76Ye te bhikkhū tiracchānakathikā kāyadaḷhibahulā viharanti tesampi ekajjhaṁ senāsanaṁ paññapeti—and for the gossips and the bodybuilders, thinking,4.4.11“imāyapime āyasmanto ratiyā acchissantī”ti.“In this way even these venerables will be happy.”

4.4.12Yepi te bhikkhū vikāle āgacchanti tesampi tejodhātuṁ samāpajjitvā teneva ālokena senāsanaṁ paññapeti;When monks arrived at night, he entered the fire element and assigned dwellings with the help of that light.4.4.13apissu bhikkhū sañcicca vikāle āgacchanti—Monks even arrived late on purpose,4.4.14“mayaṁ āyasmato dabbassa mallaputtassa iddhipāṭihāriyaṁ passissāmā”ti.hoping to see the marvel of Dabba’s supernormal powers.4.4.15Te āyasmantaṁ dabbaṁ mallaputtaṁ upasaṅkamitvā evaṁ vadanti—They would approach Dabba and say,4.4.16“amhākaṁ, āvuso dabba, senāsanaṁ paññapehī”ti.“Venerable Dabba, please assign us a dwelling.”4.4.17Te āyasmā dabbo mallaputto evaṁ vadeti—

4.4.18“kattha āyasmantā icchanti kattha paññapemī”ti?“Where would you like to stay?”

4.4.19Te sañcicca dūre apadisanti—They would intentionally suggest somewhere far away:4.4.20“amhākaṁ, āvuso dabba, gijjhakūṭe pabbate senāsanaṁ paññapehi.“On the Vulture Peak,”4.4.21Amhākaṁ, āvuso, corapapāte senāsanaṁ paññapehi.“At Robbers’ Cliff,”4.4.22Amhākaṁ, āvuso, isigilipasse kāḷasilāyaṁ senāsanaṁ paññapehi.“On Black Rock on the slope of Mount Isigili,”4.4.23Amhākaṁ, āvuso, vebhārapasse sattapaṇṇiguhāyaṁ senāsanaṁ paññapehi.“In the Sattapaṇṇi Cave on the slope of Mount Vebhāra,”4.4.24Amhākaṁ, āvuso, sītavane sappasoṇḍikapabbhāre senāsanaṁ paññapehi.“In Cool Grove on the hill at the Snake’s Pool,”4.4.25Amhākaṁ, āvuso, gotamakakandarāyaṁ senāsanaṁ paññapehi.“At Gotamaka Gorge,”4.4.26Amhākaṁ, āvuso, tindukakandarāyaṁ senāsanaṁ paññapehi.“At Tinduka Gorge,”4.4.27Amhākaṁ, āvuso, tapodakandarāyaṁ senāsanaṁ paññapehi.“At Tapoda Gorge,”4.4.28Amhākaṁ, āvuso, tapodārāme senāsanaṁ paññapehi.“In Tapoda Park,”4.4.29Amhākaṁ, āvuso, jīvakambavane senāsanaṁ paññapehi.“In Jīvaka’s Mango Grove,”4.4.30Amhākaṁ, āvuso, maddakucchimhi migadāye senāsanaṁ paññapehī”ti.“In the deer park at Maddakucchi.”

4.4.31Tesaṁ āyasmā dabbo mallaputto tejodhātuṁ samāpajjitvā aṅguliyā jalamānāya purato purato gacchati.Dabba then entered the fire element, and with his finger glowing, he walked in front of those monks.4.4.32Tepi teneva ālokena āyasmato dabbassa mallaputtassa piṭṭhito piṭṭhito gacchanti.They followed behind him with the help of that light.4.4.33Tesaṁ āyasmā dabbo mallaputto evaṁ senāsanaṁ paññapeti—And he would assign them dwellings:4.4.34“ayaṁ mañco, idaṁ pīṭhaṁ, ayaṁ bhisi, idaṁ bibbohanaṁ, idaṁ vaccaṭṭhānaṁ, idaṁ passāvaṭṭhānaṁ, idaṁ pānīyaṁ, idaṁ paribhojanīyaṁ, ayaṁ kattaradaṇḍo, idaṁ saṅghassa katikasaṇṭhānaṁ, imaṁ kālaṁ pavisitabbaṁ, imaṁ kālaṁ nikkhamitabban”ti.“This is the bed, this the bench, this the mattress, this the pillow, this the place for defecating, this the place for urinating, this the water for drinking, this the water for washing, this the walking stick; these are the Sangha’s agreements concerning the right time to enter and the right time to leave.”²4.4.35Tesaṁ āyasmā dabbo mallaputto evaṁ senāsanaṁ paññapetvā punadeva veḷuvanaṁ paccāgacchati.Dabba then returned to the Bamboo Grove.

4.5.1Tena kho pana samayena mettiyabhūmajakā bhikkhū navakā ceva honti appapuññā ca.At that time the monks Mettiya and Bhūmajaka were only newly ordained. They had little merit,³4.5.2Yāni saṅghassa lāmakāni senāsanāni tāni tesaṁ pāpuṇanti lāmakāni ca bhattāni.getting inferior dwellings and meals.4.5.3PTS 2.77Tena kho pana samayena rājagahe manussā icchanti therānaṁ bhikkhūnaṁ abhisaṅkhārikaṁ piṇḍapātaṁ dātuṁ—The people of Rājagaha were keen to give specially prepared almsfood to the senior monks—4.5.4sappimpi, telampi, uttaribhaṅgampi.ghee, oil, and special curries—4.5.5Mettiyabhūmajakānaṁ pana bhikkhūnaṁ pākatikaṁ denti—but to the monks Mettiya and Bhūmajaka they gave ordinary food of4.5.6yathārandhaṁ kaṇājakaṁ bilaṅgadutiyaṁ.porridge and broken rice.

4.5.7Te pacchābhattaṁ piṇḍapātapaṭikkantā there bhikkhū pucchanti—When they had eaten their meal and returned from almsround, they asked the senior monks,4.5.8“tumhākaṁ, āvuso, bhattagge kiṁ ahosi, tumhākaṁ kiṁ ahosī”ti?“What did you get at the dining hall?”

4.5.9Ekacce therā evaṁ vadanti—Some said,4.5.10“amhākaṁ, āvuso, sappi ahosi, telaṁ ahosi, uttaribhaṅgaṁ ahosī”ti.“We got ghee, oil, and special curries.”

4.5.11Mettiyabhūmajakā pana bhikkhū evaṁ vadanti—But the monks Mettiya and Bhūmajaka said,4.5.12“amhākaṁ, āvuso, na kiñci ahosi—“We didn’t get anything4.5.13pākatikaṁ yathārandhaṁ kaṇājakaṁ bilaṅgadutiyan”ti.except ordinary food of porridge and broken rice.”

4.6.1Tena kho pana samayena kalyāṇabhattiko gahapati saṅghassa catukkabhattaṁ deti niccabhattaṁ.At that time there was a householder who gave a regular meal of fine food to four monks.4.6.2So bhattagge saputtadāro upatiṭṭhitvā parivisati—He made his offering in the dining hall together with his wives and children.4.6.3aññe odanena pucchanti, aññe sūpena pucchanti, aññe telena pucchanti, aññe uttaribhaṅgena pucchanti.Some of them offered rice, some bean curry, some oil, and some special curries.

4.6.4Tena kho pana samayena kalyāṇabhattikassa gahapatino bhattaṁ svātanāya mettiyabhūmajakānaṁ bhikkhūnaṁ uddiṭṭhaṁ hoti.On one occasion the meal to be given by this householder on the following day had been designated to the monks Mettiya and Bhūmajaka.4.6.5Atha kho kalyāṇabhattiko gahapati ārāmaṁ agamāsi kenacideva karaṇīyena.Just then that householder went to the monastery on some business.4.6.6So yenāyasmā dabbo mallaputto tenupasaṅkami, upasaṅkamitvā āyasmantaṁ dabbaṁ mallaputtaṁ abhivādetvā ekamantaṁ nisīdi.He approached Dabba, bowed, and sat down.4.6.7Ekamantaṁ nisinnaṁ kho kalyāṇabhattikaṁ gahapatiṁ āyasmā dabbo mallaputto dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.Dabba instructed, inspired, and gladdened him with a teaching.4.6.8Atha kho kalyāṇabhattiko gahapati āyasmatā dabbena mallaputtena dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito āyasmantaṁ dabbaṁ mallaputtaṁ etadavoca—After the talk, he asked Dabba,4.6.9“kassa, bhante, amhākaṁ ghare svātanāya bhattaṁ uddiṭṭhan”ti?“Sir, who has been designated to receive tomorrow’s meal in our house?”

4.6.10“Mettiyabhūmajakānaṁ kho, gahapati, bhikkhūnaṁ tumhākaṁ ghare svātanāya bhattaṁ uddiṭṭhan”ti.“Mettiya and Bhūmajaka.”

4.6.11Atha kho kalyāṇabhattiko gahapati anattamano ahosi.He was disappointed,4.6.12Kathañhi nāma pāpabhikkhū amhākaṁ ghare bhuñjissantīti gharaṁ gantvā dāsiṁ āṇāpesi—and thought, “Why should bad monks eat in our house?” After returning to his house, he told a female slave,4.6.13“ye, je, sve bhattikā āgacchanti te koṭṭhake āsanaṁ paññapetvā kaṇājakena bilaṅgadutiyena parivisā”ti.“For those who are coming for tomorrow’s meal, prepare seats in the gatehouse and serve them broken rice and porridge.”

4.6.14“Evaṁ, ayyā”ti kho sā dāsī kalyāṇabhattikassa gahapatino paccassosi.“Yes, sir.”

4.7.1Atha kho mettiyabhūmajakā bhikkhū—The monks Mettiya and Bhūmajaka said to each other,4.7.2“hiyyo kho, āvuso, amhākaṁ kalyāṇabhattikassa gahapatino bhattaṁ uddiṭṭhaṁ;“Yesterday we were designated a meal from that householder who offers fine food.4.7.3sve amhe kalyāṇabhattiko gahapati saputtadāro upatiṭṭhitvā parivisissati;Tomorrow he’ll serve us together with his wives and children.4.7.4PTS 2.78aññe odanena pucchissanti, aññe sūpena pucchissanti, aññe telena pucchissanti, aññe uttaribhaṅgena pucchissantī”ti.Some of them will offer us rice, some bean curry, some oil, and some special curries.”4.7.5Te teneva somanassena na cittarūpaṁ rattiyā supiṁsu.And because they were excited, they did not sleep properly that night.

4.7.6Atha kho mettiyabhūmajakā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena kalyāṇabhattikassa gahapatino nivesanaṁ tenupasaṅkamiṁsu.The following morning they robed up, took their bowls and robes, and went to the house of that householder.4.7.7Addasā kho sā dāsī mettiyabhūmajake bhikkhū dūratova āgacchante;When the female slave saw them coming,4.7.8disvāna koṭṭhake āsanaṁ paññapetvā mettiyabhūmajake bhikkhū etadavoca—she prepared seats in the gatehouse and said to them,4.7.9“nisīdatha, bhante”ti.“Please sit, venerables.”

4.7.10Atha kho mettiyabhūmajakānaṁ bhikkhūnaṁ etadahosi—They thought,4.7.11“nissaṁsayaṁ kho na tāva bhattaṁ siddhaṁ bhavissati yathā mayaṁ koṭṭhake nisīdāpiyāmā”ti.“The meal can’t be ready, since we’re given seats in the gatehouse.”4.7.12Atha kho sā dāsī kaṇājakena bilaṅgadutiyena upagañchi—She then brought them broken rice and porridge, and said,4.7.13“bhuñjatha, bhante”ti.“Eat, sirs.”

4.7.14“Mayaṁ kho, bhagini, niccabhattikā”ti.“But, sister, we’ve come for the regular meal.”

4.7.15“Jānāmi ayyā niccabhattikāti.“I know.4.7.16Api cāhaṁ hiyyova gahapatinā āṇattā—But yesterday I was told by the head of the household4.7.17‘ye, je, sve bhattikā āgacchanti, te koṭṭhake āsanaṁ paññapetvā kaṇājakena bilaṅgadutiyena parivisā’ti.to serve you like this.4.7.18Bhuñjatha, bhante”ti.Please eat.”

4.7.19Atha kho mettiyabhūmajakā bhikkhū—They said to each other,4.7.20“hiyyo kho, āvuso, kalyāṇabhattiko gahapati ārāmaṁ agamāsi dabbassa mallaputtassa santike.“Yesterday this householder came to the monastery and spoke with Dabba.4.7.21Nissaṁsayaṁ kho mayaṁ dabbena mallaputtena gahapatino antare paribhinnā”ti.Dabba must be responsible for this split between the householder and us.”4.7.22Te teneva domanassena na cittarūpaṁ bhuñjiṁsu.And because they were dejected, they did not eat as much as they had intended.4.7.23Atha kho mettiyabhūmajakā bhikkhū pacchābhattaṁ piṇḍapātapaṭikkantā ārāmaṁ gantvā pattacīvaraṁ paṭisāmetvā bahārāmakoṭṭhake saṅghāṭipallatthikāya nisīdiṁsu tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā.When they had eaten their meal and returned from almsround, they put their bowls and robes away and squatted on their heels outside the monastery gatehouse, using their upper robes as a back-and-knee strap. They were silent and humiliated, with shoulders drooping and heads down, glum and speechless.

4.8.1Atha kho mettiyā bhikkhunī yena mettiyabhūmajakā bhikkhū tenupasaṅkami, upasaṅkamitvā mettiyabhūmajake bhikkhū etadavoca—Just then the nun Mettiyā came to them and said,4.8.2“vandāmi, ayyā”ti.“My respectful greetings to you, venerables.”4.8.3Evaṁ vutte, mettiyabhūmajakā bhikkhū nālapiṁsu.But they did not respond.4.8.4Dutiyampi kho …pe…A second time and4.8.5tatiyampi kho mettiyā bhikkhunī mettiyabhūmajake bhikkhū etadavoca—a third time she said the same thing,4.8.6“vandāmi, ayyā”ti.4.8.7Tatiyampi kho mettiyabhūmajakā bhikkhū nālapiṁsu.but they still did not respond.

4.8.8“Kyāhaṁ ayyānaṁ aparajjhāmi?“Have I done something wrong?4.8.9Kissa maṁ ayyā nālapantī”ti?Why don’t you respond?”

4.8.10“Tathā hi pana tvaṁ, bhagini, amhe dabbena mallaputtena viheṭhiyamāne ajjhupekkhasī”ti?“It’s because we’ve been badly treated by Dabba the Mallian, and you’re not taking an interest.”

4.8.11“Kyāhaṁ, ayyā, karomī”ti?“But what can I do?”

4.8.12“Sace kho tvaṁ, bhagini, iccheyyāsi, ajjeva bhagavā āyasmantaṁ dabbaṁ mallaputtaṁ nāsāpeyyā”ti.“If you like, you could make the Buddha expel Dabba.”

4.8.13“Kyāhaṁ, ayyā, karomi?4.8.14Kiṁ mayā sakkā kātun”ti?“And how can I do that?”

4.8.15“Ehi tvaṁ, bhagini, yena bhagavā tenupasaṅkama, upasaṅkamitvā bhagavantaṁ evaṁ vadehi—“Go to the Buddha and say,4.8.16PTS 2.79‘idaṁ, bhante, nacchannaṁ nappatirūpaṁ, yāyaṁ, bhante, disā abhayā anītikā anupaddavā sāyaṁ disā sabhayā saītikā saupaddavā;‘Sir, this isn’t proper or appropriate. There’s fear, distress, and oppression in this district, where none of these should exist.4.8.17yato nivātaṁ tato savātaṁ;It’s windy where it should be calm.4.8.18udakaṁ maññe ādittaṁ;It’s as if water is burning.4.8.19ayyenamhi dabbena mallaputtena dūsitā’”ti.Venerable Dabba the Mallian has raped me.’”⁴

4.8.20“Evaṁ, ayyā”ti kho mettiyā bhikkhunī mettiyabhūmajakānaṁ bhikkhūnaṁ paṭissutvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.Saying, “Alright, venerables,” she went to the Buddha, bowed,4.8.21Ekamantaṁ ṭhitā kho mettiyā bhikkhunī bhagavantaṁ etadavoca—and repeated4.8.22“idaṁ, bhante, nacchannaṁ nappatirūpaṁ, yāyaṁ, bhante, disā abhayā anītikā anupaddavā sāyaṁ disā sabhayā saītikā saupaddavā;what she had been told to say.4.8.23yato nivātaṁ tato savātaṁ;4.8.24udakaṁ maññe ādittaṁ;4.8.25ayyenamhi dabbena mallaputtena dūsitā”ti.

4.9.1Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā āyasmantaṁ dabbaṁ mallaputtaṁ paṭipucchi—Soon afterwards the Buddha had the Sangha gathered and questioned Dabba:4.9.2“sarasi tvaṁ, dabba, evarūpaṁ kattā yathāyaṁ bhikkhunī āhā”ti?“Dabba, do you remember doing as the nun Mettiyā says?”

4.9.3“Yathā maṁ, bhante, bhagavā jānātī”ti.“Sir, you know what I’m like.”

4.9.4Dutiyampi kho bhagavā āyasmantaṁ dabbaṁ mallaputtaṁ etadavoca—A second4.9.5“sarasi tvaṁ, dabba, evarūpaṁ kattā yathāyaṁ bhikkhunī āhā”ti?4.9.6“Yathā maṁ, bhante, bhagavā jānātī”ti.4.9.7Tatiyampi kho bhagavā āyasmantaṁ dabbaṁ mallaputtaṁ etadavoca—and a third time the Buddha asked4.9.8“sarasi tvaṁ, dabba, evarūpaṁ kattā yathāyaṁ bhikkhunī āhā”ti?the same question4.9.9“Yathā maṁ, bhante, bhagavā jānātī”ti.and got the same response.4.9.10“Na kho, dabba, dabbā evaṁ nibbeṭhenti.He then said, “Dabba, the Dabbas don’t give such evasive answers.4.9.11Sace tayā kataṁ katanti vadehi.If it was done by you, say so;4.9.12Sace akataṁ akatanti vadehī”ti.if it wasn’t, then say that.”

4.9.13“Yatohaṁ, bhante, jāto nābhijānāmi supinantenapi methunaṁ dhammaṁ paṭisevitā, pageva jāgaro”ti.“Since I was born, sir, I don’t recall having sexual intercourse even in a dream, let alone when awake.”

4.9.14Atha kho bhagavā bhikkhū āmantesi—The Buddha addressed the monks:4.9.15“tena hi, bhikkhave, mettiyaṁ bhikkhuniṁ nāsetha.“Well then, monks, expel the nun Mettiyā,⁵4.9.16Ime ca bhikkhū anuyuñjathā”ti.and call these monks to account.”4.9.17Idaṁ vatvā bhagavā uṭṭhāyāsanā vihāraṁ pāvisi.The Buddha then got up from his seat and entered his dwelling.

4.9.18Atha kho te bhikkhū mettiyaṁ bhikkhuniṁ nāsesuṁ.When the monks had expelled the nun Mettiyā,4.9.19Atha kho mettiyabhūmajakā bhikkhū te bhikkhū etadavocuṁ—the monks Mettiya and Bhūmajaka said to them,4.9.20“māvuso, mettiyaṁ bhikkhuniṁ nāsetha, na sā kiñci aparajjhati;“Don’t expel the nun Mettiyā; she hasn’t done anything wrong.4.9.21amhehi sā ussāhitā kupitehi anattamanehi cāvanādhippāyehī”ti.She was urged on by us. We were angry and displeased, and trying to make Dabba give up the monastic life.”

4.9.22“Kiṁ pana tumhe, āvuso, āyasmantaṁ dabbaṁ mallaputtaṁ amūlikāya sīlavipattiyā anuddhaṁsethā”ti?“But did you groundlessly charge Venerable Dabba with failure in morality?”

4.9.23“Evamāvuso”ti.“Yes.”

4.9.24Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires … complained and criticized them,4.9.25“kathañhi nāma mettiyabhūmajakā bhikkhū āyasmantaṁ dabbaṁ mallaputtaṁ amūlikāya sīlavipattiyā anuddhaṁsessantī”ti.“How could the monks Mettiya and Bhūmajaka groundlessly charge Venerable Dabba with failure in morality?”

4.9.26Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe…They then told the Buddha. …4.9.27“saccaṁ kira, bhikkhave, mettiyabhūmajakā bhikkhū dabbaṁ mallaputtaṁ amūlikāya sīlavipattiyā anuddhaṁsentī”ti?“Is it true, monks, that you did this?”

4.9.28“Saccaṁ, bhagavā”ti …pe…“It’s true, sir.” …

4.9.29vigarahitvā …pe…After rebuking them …4.9.30dhammiṁ kathaṁ katvā bhikkhū āmantesi—he gave a teaching and addressed the monks:

4.10.1“Tena hi, bhikkhave, saṅgho dabbassa mallaputtassa sativepullappattassa sativinayaṁ detu.“Well then, because of his great clarity of memory, grant resolution through recollection to Dabba the Mallian.4.10.2PTS 2.80Evañca pana, bhikkhave, dātabbo—And it should be granted like this.4.10.3tena, bhikkhave, dabbena mallaputtena saṅghaṁ upasaṅkamitvā, ekaṁsaṁ uttarāsaṅgaṁ karitvā, vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā, ukkuṭikaṁ nisīditvā, añjaliṁ paggahetvā, evamassa vacanīyo—Dabba should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say:

4.10.4‘ime maṁ, bhante, mettiyabhūmajakā bhikkhū amūlikāya sīlavipattiyā anuddhaṁsenti.‘Venerables, these monks Mettiya and Bhūmajaka are groundlessly charging me with failure in morality.4.10.5Sohaṁ, bhante, sativepullappatto saṅghaṁ sativinayaṁ yācāmī’ti.Because of my great clarity of memory, I ask the Sangha for resolution through recollection.

4.10.6Dutiyampi yācitabbo.Venerables, these monks Mettiya and Bhūmajaka are groundlessly charging me with failure in morality. Because of my great clarity of memory, for the second time, I ask the Sangha for resolution through recollection.4.10.7Tatiyampi yācitabbo—

4.10.8‘ime maṁ, bhante, mettiyabhūmajakā bhikkhū amūlikāya sīlavipattiyā anuddhaṁsenti.Venerables, these monks Mettiya and Bhūmajaka are groundlessly charging me with failure in morality.4.10.9Sohaṁ sativepullappatto tatiyampi, bhante, saṅghaṁ sativinayaṁ yācāmī’ti.Because of my great clarity of memory, for the third time, I ask the Sangha for resolution through recollection.’

4.10.10Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—A competent and capable monk should then inform the Sangha:

4.11.1Pañcimāni, bhikkhave, dhammikāni sativinayassa dānāni.There are five factors for the legitimate granting of resolution through recollection:4.11.2Suddho hoti bhikkhu anāpattiko, anuvadanti ca naṁ, yācati ca, tassa saṅgho sativinayaṁ deti dhammena samaggena—the monk is pure and free of offenses; he has been accused; he asks for resolution through recollection; the Sangha grants him resolution through recollection; the legal procedure is legitimate and done by a unanimous assembly.”⁶4.11.3imāni kho, bhikkhave, pañca dhammikāni sativinayassa dānānī”ti.

5.1.03. Amūḷhavinaya3. Resolution because of past insanity

5.1.1Tena kho pana samayena gaggo bhikkhu ummattako hoti, cittavipariyāsakato.At one time the monk Gagga was insane and suffering from psychosis.⁷5.1.2Tena ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ hoti bhāsitaparikkantaṁ.Because of this, he did and said many things unworthy of a monastic.5.1.3Bhikkhū gaggaṁ bhikkhuṁ ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti—The monks accused him of an offense, saying,5.1.4“saratāyasmā evarūpiṁ āpattiṁ āpajjitā”ti?“Venerable, do you remember committing such-and-such an offense?”5.1.5So evaṁ vadeti—

5.1.6PTS 2.81“ahaṁ kho, āvuso, ummattako ahosiṁ cittavipariyāsakato.“I was insane and suffering from psychosis.5.1.7Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ.Because of that, I did and said many things unworthy of a monastic.5.1.8Nāhaṁ taṁ sarāmi.I don’t remember it.5.1.9Mūḷhena me etaṁ katan”ti.I did it because I was insane.”

5.1.10Evampi naṁ vuccamānā codenteva—But they kept on accusing him5.1.11“saratāyasmā evarūpiṁ āpattiṁ āpajjitā”ti?in the same way.5.1.12Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires … complained and criticized them,5.1.13“kathañhi nāma bhikkhū gaggaṁ bhikkhuṁ ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codessanti—“How can these monks keep on accusing Gagga5.1.14‘saratāyasmā evarūpiṁ āpattiṁ āpajjitā’ti.5.1.15So evaṁ vadeti—when he says5.1.16‘ahaṁ kho, āvuso, ummattako ahosiṁ cittavipariyāsakato.he was insane?”5.1.17Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ.5.1.18Nāhaṁ taṁ sarāmi.5.1.19Mūḷhena me etaṁ katan’ti.5.1.20Evampi naṁ vuccamānā codenteva—5.1.21‘saratāyasmā evarūpiṁ āpattiṁ āpajjitā’”ti?

5.1.22Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe…They told the Buddha. …5.1.23“saccaṁ kira, bhikkhave …pe…He said, “Is it true, monks, that these monks are doing this?”

5.1.24saccaṁ, bhagavā”ti …pe…“It’s true, sir.” …

5.1.25vigarahitvā …pe…After rebuking them …5.1.26dhammiṁ kathaṁ katvā bhikkhū āmantesi—he gave a teaching and addressed the monks:

5.1.27“Tena hi, bhikkhave, saṅgho gaggassa bhikkhuno amūḷhassa amūḷhavinayaṁ detu.“Well then, since he’s now sane, grant the monk Gagga resolution because of past insanity.5.2.1Evañca pana, bhikkhave, dātabbo—And it should be granted like this.5.2.2tena, bhikkhave, gaggena bhikkhunā saṅghaṁ upasaṅkamitvā, ekaṁsaṁ uttarāsaṅgaṁ karitvā, vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā, ukkuṭikaṁ nisīditvā, añjaliṁ paggahetvā, evamassa vacanīyo—The monk Gagga should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say:

5.2.3‘ahaṁ, bhante, ummattako ahosiṁ cittavipariyāsakato.‘Venerables, I’ve been insane and suffering from psychosis.5.2.4Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ.Because of that, I did and said many things unworthy of a monastic.5.2.5Maṁ bhikkhū ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti—The monks accused me of an offense, saying,5.2.6“saratāyasmā evarūpiṁ āpattiṁ āpajjitā”ti?“Venerable, do you remember committing such-and-such an offense?”5.2.7Tyāhaṁ evaṁ vadāmi—I replied,5.2.8“ahaṁ kho, āvuso, ummattako ahosiṁ cittavipariyāsakato.“I was insane and suffering from psychosis.5.2.9Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ.Because of that, I did and said many things unworthy of a monastic.5.2.10Nāhaṁ taṁ sarāmi.I don’t remember it.5.2.11Mūḷhena me etaṁ katan”ti.I did it because I was insane.”5.2.12Evampi maṁ vuccamānā codenteva—But they kept on accusing me5.2.13“saratāyasmā evarūpiṁ āpattiṁ āpajjitā”ti?in the same way.5.2.14Sohaṁ, bhante, amūḷho saṅghaṁ amūḷhavinayaṁ yācāmī’ti.Because I’m now sane, I ask the Sangha for resolution because of past insanity.’

5.2.15Dutiyampi yācitabbo.And he should ask a second5.2.16Tatiyampi yācitabbo—and a third time:

5.2.17‘ahaṁ, bhante, ummattako ahosiṁ cittavipariyāsakato.‘Venerables, I’ve been insane and suffering from psychosis.5.2.18Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ.Because of that, I did and said many things unworthy of a monastic.5.2.19Maṁ bhikkhū ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti—The monks accused me of an offense, saying,5.2.20“saratāyasmā evarūpiṁ āpattiṁ āpajjitā”ti?“Venerable, do you remember committing such-and-such an offense?”5.2.21Tyāhaṁ evaṁ vadāmi—I replied,5.2.22“ahaṁ kho, āvuso, ummattako ahosiṁ cittavipariyāsakato.“I was insane and suffering from psychosis.5.2.23Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ.Because of that, I did and said many things unworthy of a monastic.5.2.24Nāhaṁ taṁ sarāmi mūḷhena me etaṁ katan”ti.I don’t remember it. I did it because I was insane.”5.2.25Evampi maṁ vuccamānā codenteva—But they kept on accusing me5.2.26“saratāyasmā evarūpiṁ āpattiṁ āpajjitā”ti?in the same way.5.2.27Sohaṁ amūḷho tatiyampi, bhante, saṅghaṁ amūḷhavinayaṁ yācāmī’ti.Because I’m now sane, for the third time, I ask the Sangha for resolution because of past insanity.’

5.2.28Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—A competent and capable monk should then inform the Sangha:

6.1.1Tīṇimāni, bhikkhave, adhammikāni amūḷhavinayassa dānāni, tīṇi dhammikāni.There are three illegitimate and three legitimate grantings of resolution because of past insanity.6.1.2Katamāni tīṇi adhammikāni amūḷhavinayassa dānāni?What are the three illegitimate grantings of resolution because of past insanity?

6.1.3Idha pana, bhikkhave, bhikkhu āpattiṁ āpanno hoti.It may be that a monk has committed an offense.6.1.4Tamenaṁ codeti saṅgho vā, sambahulā vā, ekapuggalo vā—The Sangha, several monks, or a single monk accuses him, saying,⁸6.1.5‘saratāyasmā evarūpiṁ āpattiṁ āpajjitā’ti?‘Venerable, do you remember committing such-and-such an offense?’6.1.6So saramānova evaṁ vadeti—Although he remembers, he says6.1.7‘na kho ahaṁ, āvuso, sarāmi evarūpiṁ āpattiṁ āpajjitā’ti.he doesn’t.6.1.8Tassa saṅgho amūḷhavinayaṁ deti.If the Sangha grants him resolution because of past insanity,6.1.9Adhammikaṁ amūḷhavinayassa dānaṁ.then that granting is illegitimate.

6.1.10Idha pana, bhikkhave, bhikkhu āpattiṁ āpanno hoti.It may be that a monk has committed an offense.6.1.11Tamenaṁ codeti saṅgho vā, sambahulā vā, ekapuggalo vā—The Sangha, several monks, or a single monk accuses him, saying,6.1.12‘saratāyasmā evarūpiṁ āpattiṁ āpajjitā’ti?‘Venerable, do you remember committing such-and-such an offense?’6.1.13So saramānova evaṁ vadeti—Although he remembers, he says,6.1.14‘sarāmi kho ahaṁ, āvuso, yathāsupinantenā’ti.‘I remember as if in a dream.’6.1.15Tassa saṅgho amūḷhavinayaṁ deti.If the Sangha grants him resolution because of past insanity,6.1.16Adhammikaṁ amūḷhavinayassa dānaṁ.then that granting is illegitimate.

6.1.17Idha pana, bhikkhave, bhikkhu āpattiṁ āpanno hoti.It may be that a monk has committed an offense.6.1.18Tamenaṁ codeti saṅgho vā, sambahulā vā, ekapuggalo vā—The Sangha, several monks, or a single monk accuses him, saying,6.1.19‘saratāyasmā evarūpiṁ āpattiṁ āpajjitā’ti?‘Venerable, do you remember committing such-and-such an offense?’6.1.20So anummattako ummattakālayaṁ karoti—Although he’s sane, he acts insane, saying,6.1.21‘ahampi kho evaṁ karomi.‘I do this,6.1.22Tumhepi evaṁ karotha.and so do you.6.1.23Mayhampi etaṁ kappati.This is allowable for me,6.1.24Tumhākampetaṁ kappatī’ti.and also for you.’6.1.25Tassa saṅgho amūḷhavinayaṁ deti.If the Sangha grants him resolution because of past insanity,6.1.26Adhammikaṁ amūḷhavinayassa dānaṁ.then that granting is illegitimate.

6.2.1Imāni tīṇi adhammikāni amūḷhavinayassa dānāni.

6.2.2Katamāni tīṇi dhammikāni amūḷhavinayassa dānāni?And what are the three legitimate grantings of resolution because of past insanity?

6.2.3Idha pana, bhikkhave, bhikkhu ummattako hoti cittavipariyāsakato.It may be that a monk has been insane and suffering from psychosis.6.2.4Tena ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ hoti bhāsitaparikkantaṁ.Because of that, he did and said many things unworthy of a monastic.6.2.5Tamenaṁ codeti saṅgho vā, sambahulā vā, ekapuggalo vā—The Sangha, several monks, or a single monk accuses him, saying,6.2.6‘saratāyasmā evarūpiṁ āpattiṁ āpajjitā’ti?‘Venerable, do you remember committing such-and-such an offense?’6.2.7So assaramānova evaṁ vadeti—Not remembering, he says6.2.8‘na kho ahaṁ, āvuso, sarāmi evarūpiṁ āpattiṁ āpajjitā’ti.he doesn’t.6.2.9Tassa saṅgho amūḷhavinayaṁ deti.If the Sangha grants him resolution because of past insanity,6.2.10Dhammikaṁ amūḷhavinayassa dānaṁ.then that granting is legitimate.

6.2.11PTS 2.83Idha pana, bhikkhave, bhikkhu ummattako hoti cittavipariyāsakato.It may be that a monk has been insane and suffering from psychosis.6.2.12Tena ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ hoti bhāsitaparikkantaṁ.Because of that, he did and said many things unworthy of a monastic.6.2.13Tamenaṁ codeti saṅgho vā, sambahulā vā, ekapuggalo vā—The Sangha, several monks, or a single monk accuses him, saying,6.2.14‘saratāyasmā evarūpiṁ āpattiṁ āpajjitā’ti?‘Venerable, do you remember committing such-and-such an offense?’6.2.15So assaramānova evaṁ vadeti—Not remembering, he says,6.2.16‘sarāmi kho ahaṁ, āvuso, yathāsupinantenā’ti.‘I remember as if in a dream.’6.2.17Tassa saṅgho amūḷhavinayaṁ deti.If the Sangha grants him resolution because of past insanity,6.2.18Dhammikaṁ amūḷhavinayassa dānaṁ.then that granting is legitimate.

6.2.19Idha pana, bhikkhave, bhikkhu ummattako hoti cittavipariyāsakato.It may be that a monk has been insane and suffering from psychosis.6.2.20Tena ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ hoti bhāsitaparikkantaṁ.Because of that, he did and said many things unworthy of a monastic.6.2.21Tamenaṁ codeti saṅgho vā, sambahulā vā, ekapuggalo vā—The Sangha, several monks, or a single monk accuses him, saying,6.2.22‘saratāyasmā evarūpiṁ āpattiṁ āpajjitā’ti?‘Venerable, do you remember committing such-and-such an offense?’6.2.23So ummattako ummattakālayaṁ karoti—Being insane, he acts insane, saying,6.2.24‘ahampi evaṁ karomi.‘I do this,6.2.25Tumhepi evaṁ karotha.and so do you.6.2.26Mayhampi etaṁ kappati.This is allowable for me,6.2.27Tumhākampetaṁ kappatī’ti.and also for you.’6.2.28Tassa saṅgho amūḷhavinayaṁ deti.If the Sangha grants him resolution because of past insanity,6.2.29Dhammikaṁ amūḷhavinayassa dānaṁ.then that granting is legitimate.”6.2.30Imāni tīṇi dhammikāni amūḷhavinayassa dānānī”ti.

7.1.04. Paṭiññātakaraṇa4. Acting according to what has been admitted

7.1.1Tena kho pana samayena chabbaggiyā bhikkhū appaṭiññāya bhikkhūnaṁ kammāni karonti—At one time the monks from the group of six did legal procedures—7.1.2tajjanīyampi, niyassampi, pabbājanīyampi, paṭisāraṇīyampi, ukkhepanīyampi.censure, demotion, banishment, reconciliation, and ejection—against other monks without their admission.7.1.3Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized them,7.1.4“kathañhi nāma chabbaggiyā bhikkhū appaṭiññāya bhikkhūnaṁ kammāni karissanti—“How can the monks from the group of six do this?”7.1.5tajjanīyampi, niyassampi, pabbājanīyampi, paṭisāraṇīyampi, ukkhepanīyampī”ti.7.1.6Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe…They told the Buddha. …

7.1.7“saccaṁ kira, bhikkhave …pe…“Is it true, monks, that the monks from the group of six are doing this?”7.1.8“saccaṁ, bhagavā”ti …pe…“It’s true, sir.” …7.1.9vigarahitvā …pe…After rebuking them …7.1.10dhammiṁ kathaṁ katvā bhikkhū āmantesi—the Buddha gave a teaching and addressed the monks:

7.1.11“na, bhikkhave, appaṭiññāya bhikkhūnaṁ kammaṁ kātabbaṁ—“You shouldn’t do legal procedures—7.1.12tajjanīyaṁ vā, niyassaṁ vā, pabbājanīyaṁ vā, paṭisāraṇīyaṁ vā, ukkhepanīyaṁ vā.censure, demotion, banishment, reconciliation, or ejection—against monks without their admission.7.1.13Yo kareyya, āpatti dukkaṭassa.If you do, you commit an offense of wrong conduct.

8.1.1Evaṁ kho, bhikkhave, adhammikaṁ hoti paṭiññātakaraṇaṁ, evaṁ dhammikaṁ.8.1.2Kathañca, bhikkhave, adhammikaṁ hoti paṭiññātakaraṇaṁ?And how’s acting according to what’s been admitted illegitimate?

8.1.3Bhikkhu pārājikaṁ ajjhāpanno hoti.It may be that a monk has committed an offense entailing expulsion.8.1.4Tamenaṁ codeti saṅgho vā, sambahulā vā, ekapuggalo vā—The Sangha, several monks, or a single monk accuses him, saying,8.1.5‘pārājikaṁ āyasmā ajjhāpanno’ti?‘Venerable, you’ve committed an offense entailing expulsion.’8.1.6So evaṁ vadeti—He says,8.1.7‘na kho ahaṁ, āvuso, pārājikaṁ ajjhāpanno, saṅghādisesaṁ ajjhāpanno’ti.‘I haven’t committed an offense entailing expulsion, but one entailing suspension.’8.1.8Taṁ saṅgho saṅghādisesena kāreti.If the Sangha makes him act according to an offense entailing suspension,8.1.9Adhammikaṁ paṭiññātakaraṇaṁ.then that acting according to what’s been admitted is illegitimate.

8.1.10Bhikkhu pārājikaṁ ajjhāpanno hoti.It may be that a monk has committed an offense entailing expulsion.8.1.11Tamenaṁ codeti saṅgho vā, sambahulā vā, ekapuggalo vā—The Sangha, several monks, or a single monk accuses him, saying,8.1.12‘pārājikaṁ āyasmā ajjhāpanno’ti?‘Venerable, you’ve committed an offense entailing expulsion.’8.1.13So evaṁ vadeti—He says,8.1.14‘na kho ahaṁ, āvuso, pārājikaṁ ajjhāpanno, thullaccayaṁ …pe…‘I haven’t committed an offense entailing expulsion, but a serious offense …8.1.15pācittiyaṁ …pe…but an offense entailing confession …8.1.16pāṭidesanīyaṁ …pe…but an offense entailing acknowledgment …8.1.17dukkaṭaṁ …pe…but an offense of wrong conduct …8.1.18dubbhāsitaṁ ajjhāpanno’ti.but an offense of wrong speech.’8.1.19Taṁ saṅgho dubbhāsitena kāreti.If the Sangha makes him act according to an offense of wrong speech,8.1.20Adhammikaṁ paṭiññātakaraṇaṁ.then that acting according to what’s been admitted is illegitimate.

8.1.21Bhikkhu saṅghādisesaṁ …pe…It may be that a monk has committed an offense entailing suspension …8.1.22thullaccayaṁ …pe…a serious offense …8.1.23pācittiyaṁ …pe…an offense entailing confession …8.1.24pāṭidesanīyaṁ …pe…an offense entailing acknowledgment …8.1.25dukkaṭaṁ …pe…an offense of wrong conduct …8.1.26dubbhāsitaṁ ajjhāpanno hoti.an offense of wrong speech.8.1.27Tamenaṁ codeti saṅgho vā, sambahulā vā, ekapuggalo vā—The Sangha, several monks, or a single monk accuses him, saying,8.1.28‘dubbhāsitaṁ āyasmā ajjhāpanno’ti?‘Venerable, you’ve committed an offense of wrong speech.’8.1.29PTS 2.84So evaṁ vadeti—He says,8.1.30‘na kho ahaṁ, āvuso, dubbhāsitaṁ ajjhāpanno, pārājikaṁ ajjhāpanno’ti.‘I haven’t committed an offense of wrong speech, but an offense entailing expulsion.’8.1.31Taṁ saṅgho pārājikena kāreti.If the Sangha makes him act according to an offense entailing expulsion,8.1.32Adhammikaṁ paṭiññātakaraṇaṁ.then that acting according to what’s been admitted is illegitimate.

8.1.33Bhikkhu dubbhāsitaṁ ajjhāpanno hoti.It may be that a monk has committed an offense of wrong speech.8.1.34Tamenaṁ codeti saṅgho vā, sambahulā vā, ekapuggalo vā—The Sangha, several monks, or a single monk accuses him, saying,8.1.35‘dubbhāsitaṁ āyasmā ajjhāpanno’ti?‘Venerable, you’ve committed an offense of wrong speech.’8.1.36So evaṁ vadeti—He says,8.1.37‘na kho ahaṁ, āvuso, dubbhāsitaṁ ajjhāpanno, saṅghādisesaṁ …pe…‘I haven’t committed an offense of wrong speech, but an offense entailing suspension …8.1.38thullaccayaṁ …pe…but a serious offense …8.1.39pācittiyaṁ …pe…but an offense entailing confession …8.1.40pāṭidesanīyaṁ …pe…but an offense entailing acknowledgment …8.1.41dukkaṭaṁ ajjhāpanno’ti.but an offense of wrong conduct.’8.1.42Taṁ saṅgho dukkaṭena kāreti.If the Sangha makes him act according to an offense of wrong conduct,8.1.43Adhammikaṁ paṭiññātakaraṇaṁ.then that acting according to what’s been admitted is illegitimate.

8.2.1Evaṁ kho, bhikkhave, adhammikaṁ hoti paṭiññātakaraṇaṁ.

8.2.2Kathañca, bhikkhave, dhammikaṁ hoti paṭiññātakaraṇaṁ?And how’s acting according to what’s been admitted legitimate?

8.2.3Bhikkhu pārājikaṁ ajjhāpanno hoti.It may be that a monk has committed an offense entailing expulsion.8.2.4Tamenaṁ codeti saṅgho vā, sambahulā vā, ekapuggalo vā—The Sangha, several monks, or a single monk accuses him, saying,8.2.5‘pārājikaṁ āyasmā ajjhāpanno’ti?‘Venerable, you’ve committed an offense entailing expulsion.’8.2.6So evaṁ vadeti—He says,8.2.7‘āma, āvuso, pārājikaṁ ajjhāpanno’ti.‘Yes, I’ve committed an offense entailing expulsion.’8.2.8Taṁ saṅgho pārājikena kāreti.If the Sangha makes him act according to an offense entailing expulsion,8.2.9Dhammikaṁ paṭiññātakaraṇaṁ.then that acting according to what’s been admitted is legitimate.

8.2.10Bhikkhu saṅghādisesaṁ …pe…It may be that a monk has committed an offense entailing suspension …8.2.11thullaccayaṁ …pe…a serious offense …8.2.12pācittiyaṁ …pe…an offense entailing confession …8.2.13pāṭidesanīyaṁ …pe…an offense entailing acknowledgment …8.2.14dukkaṭaṁ …pe…an offense of wrong conduct …8.2.15dubbhāsitaṁ ajjhāpanno hoti.an offense of wrong speech.8.2.16Tamenaṁ codeti saṅgho vā, sambahulā vā, ekapuggalo vā—The Sangha, several monks, or a single monk accuses him, saying,8.2.17‘dubbhāsitaṁ āyasmā ajjhāpanno’ti?‘Venerable, you’ve committed an offense of wrong speech.’8.2.18So evaṁ vadeti—He says,8.2.19‘āma, āvuso, dubbhāsitaṁ ajjhāpanno’ti.‘Yes, I’ve committed an offense of wrong speech.’8.2.20Taṁ saṅgho dubbhāsitena kāreti.If the Sangha makes him act according to an offense wrong speech,8.2.21Dhammikaṁ paṭiññātakaraṇaṁ.then that acting according to what’s been admitted is legitimate.”8.2.22Evaṁ kho, bhikkhave, dhammikaṁ hoti paṭiññātakaraṇan”ti.

9.1.05. Yebhuyyasikā5. Majority decision

9.1.1Tena kho pana samayena bhikkhū saṅghamajjhe bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti, na sakkonti taṁ adhikaraṇaṁ vūpasametuṁ.At one time the monks were arguing and disputing in the midst of the Sangha, attacking one another verbally, and they were unable to resolve that legal issue.⁹9.1.2Bhagavato etamatthaṁ ārocesuṁ.They told the Buddha.

9.1.3“Anujānāmi, bhikkhave, evarūpaṁ adhikaraṇaṁ yebhuyyasikāya vūpasametuṁ.“I allow you to resolve such legal issues by majority decision.

9.1.4Pañcahaṅgehi samannāgato bhikkhu salākaggāhāpako sammannitabbo—You should appoint a monk who has five qualities as the manager of the vote:9.1.5yo na chandāgatiṁ gaccheyya, na dosāgatiṁ gaccheyya, na mohāgatiṁ gaccheyya, na bhayāgatiṁ gaccheyya, gahitāgahitañca jāneyya.he’s not biased by favoritism, ill will, confusion, or fear, and he knows who has and who hasn’t voted.

9.1.6Evañca pana, bhikkhave, sammannitabbo.And he should be appointed like this.9.1.7Paṭhamaṁ bhikkhu yācitabbo, yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—First a monk should be asked, and then a competent and capable monk should inform the Sangha:

10.1.1PTS 2.85Dasayime, bhikkhave, adhammikā salākaggāhā, dasa dhammikā.There are ten reasons why a vote is illegitimate:10.1.2Katame dasa adhammikā salākaggāhā?10.1.3Oramattakañca adhikaraṇaṁ hoti, na ca gatigataṁ hoti, na ca saritasāritaṁ hoti, jānāti adhammavādī bahutarāti, appeva nāma adhammavādī bahutarā assūti, jānāti saṅgho bhijjissatīti, appeva nāma saṅgho bhijjeyyāti, adhammena gaṇhanti, vaggā gaṇhanti, na ca yathādiṭṭhiyā gaṇhanti—it’s only a minor legal issue; the full process for settling it hasn’t run its course; they haven’t tried to remember offenses and remind about offenses; the manager knows that those who speak contrary to the Teaching are in the majority; the manager expects that those who speak contrary to the Teaching will be in the majority; the manager knows that the Sangha will split; the manager expects that the Sangha will split; they vote illegitimately; they vote with an incomplete assembly; they don’t vote according to their own views.¹⁰10.1.4ime dasa adhammikā salākaggāhā.

10.2.1Katame dasa dhammikā salākaggāhā?And there are ten reasons why a vote is legitimate:10.2.2Na ca oramattakaṁ adhikaraṇaṁ hoti, gatigatañca hoti, saritasāritañca hoti, jānāti dhammavādī bahutarāti, appeva nāma dhammavādī bahutarā assūti, jānāti saṅgho na bhijjissatīti, appeva nāma saṅgho na bhijjeyyāti, dhammena gaṇhanti, samaggā gaṇhanti, yathādiṭṭhiyā ca gaṇhanti—it’s not a minor legal issue; the full process for settling it has run its course; they’ve tried to remember offenses and remind about offenses; the manager knows that those who speak in accordance with the Teaching are in the majority; the manager expects that those who speak in accordance with the Teaching will be in the majority; the manager knows that the Sangha won’t split; the manager expects that the Sangha won’t split; they vote legitimately; they vote with a complete assembly; they vote according to their own views.”10.2.3ime dasa dhammikā salākaggāhā”ti.

11.1.06. Tassapāpiyasikā6. Further penalty

11.1.1Tena kho pana samayena upavāḷo bhikkhu saṅghamajjhe āpattiyā anuyuñjiyamāno avajānitvā paṭijānāti, paṭijānitvā avajānāti, aññenaññaṁ paṭicarati, sampajānamusā bhāsati.On one occasion, when the monk Upavāḷa was being examined in the midst of the Sangha about an offense, he asserted things after denying them, denied things after asserting them, evaded the issue, and lied.11.1.2Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires complained and criticized him,11.1.3“kathañhi nāma upavāḷo bhikkhu saṅghamajjhe āpattiyā anuyuñjiyamāno avajānitvā paṭijānissati, paṭijānitvā avajānissati, aññenaññaṁ paṭicarissati, sampajānamusā bhāsissatī”ti.“How can the monk Upavāḷa act like this?”

11.1.4Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe…They told the Buddha. …11.1.5“saccaṁ kira, bhikkhave …pe…“Is it true, monks, that the monk Upavāḷa is acting like this?”

11.1.6“saccaṁ, bhagavā”ti …pe…“It’s true, sir.” …

11.1.7vigarahitvā …pe…After rebuking him …11.1.8dhammiṁ kathaṁ katvā bhikkhū āmantesi—the Buddha gave a teaching and addressed the monks:

11.1.9“tena hi, bhikkhave, saṅgho upavāḷassa bhikkhuno tassapāpiyasikākammaṁ karotu.“Well then, the Sangha should do a legal procedure of further penalty against the monk Upavāḷa.11.2.1Evañca pana, bhikkhave, kātabbaṁ.And it should be done like this.11.2.2Paṭhamaṁ upavāḷo bhikkhu codetabbo, codetvā sāretabbo, sāretvā āpattiṁ āropetabbo, āpattiṁ āropetvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—First you should accuse the monk Upavāḷa. He should then be reminded of what he has done, before he’s charged with an offense. A competent and capable monk should then inform the Sangha:

12.1.1PTS 2.86Pañcimāni, bhikkhave, dhammikāni tassapāpiyasikākammassa karaṇāni.There are five factors of a legitimate legal procedure of further penalty:12.1.2Asuci ca hoti, alajjī ca, sānuvādo ca, tassa saṅgho tassapāpiyasikākammaṁ karoti dhammena, samaggena—the subject of the procedure is impure; he’s shameless; he has been accused; the procedure is legitimate; the procedure is done by a unanimous assembly.”12.1.3imāni kho, bhikkhave, pañca dhammikāni tassapāpiyasikākammassa karaṇāni.

12.2.06.1. AdhammakammadvādasakaThe group of twelve on illegitimate legal procedures

12.2.1Tīhi, bhikkhave, aṅgehi samannāgataṁ tassapāpiyasikākammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca.“When a legal procedure of further penalty has three qualities, it’s illegitimate, contrary to the Monastic Law, and improperly disposed of:12.2.2.1Asammukhā kataṁ hoti, appaṭipucchākataṁ hoti, appaṭiññāya kataṁ hoti …pe…it’s done in the absence of the accused, it’s done without questioning the accused, it’s done without the admission of the accused.

12.2.2.2When a procedure of further penalty has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done against one who hasn’t committed any offense, it’s done against one who’s committed an offense that isn’t clearable by confession, it’s done against one who’s confessed their offense.

12.2.2.3When a procedure of further penalty has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without having accused the person of their offense, it’s done without having reminded the person of their offense, it’s done without having charged the person with their offense.

12.2.2.4When a procedure of further penalty has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done in the absence of the accused, it’s done illegitimately, it’s done by an incomplete assembly.

12.2.2.5When a procedure of further penalty has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without questioning the accused, it’s done illegitimately, it’s done by an incomplete assembly.

12.2.2.6When a procedure of further penalty has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without the admission of the accused, it’s done illegitimately, it’s done by an incomplete assembly.

12.2.2.7When a procedure of further penalty has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done against one who hasn’t committed any offense, it’s done illegitimately, it’s done by an incomplete assembly.

12.2.2.8When a procedure of further penalty has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done against one who’s committed an offense that isn’t clearable by confession, it’s done illegitimately, it’s done by an incomplete assembly.

12.2.2.9When a procedure of further penalty has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done against one who’s confessed their offense, it’s done illegitimately, it’s done by an incomplete assembly.

12.2.2.10When a procedure of further penalty has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without having accused the person of their offense, it’s done illegitimately, it’s done by an incomplete assembly.

12.2.2.11When a procedure of further penalty has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without having reminded the person of their offense, it’s done illegitimately, it’s done by an incomplete assembly.

12.2.3… adhammena kataṁ hoti, vaggena kataṁ hoti—When a procedure of further penalty has another three qualities, it’s also illegitimate, contrary to the Monastic Law, and improperly disposed of: it’s done without having charged the person with their offense, it’s done illegitimately, it’s done by an incomplete assembly.”

12.2.4imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ tassapāpiyasikākammaṁ adhammakammañca hoti, avinayakammañca, duvūpasantañca.

12.3.06.2. DhammakammadvādasakaThe group of twelve on legitimate legal procedures

12.3.1Tīhi, bhikkhave, aṅgehi samannāgataṁ tassapāpiyasikākammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca.“When a legal procedure of further penalty has three qualities, it’s legitimate, in accordance with the Monastic Law, and properly disposed of:12.3.2.1Sammukhā kataṁ hoti, paṭipucchākataṁ hoti, paṭiññāya kataṁ hoti …pe…it’s done in the presence of the accused, it’s done with the questioning of the accused, it’s done with the admission of the accused.

12.3.2.2When a procedure of further penalty has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who’s committed an offense, it’s done against one who’s committed an offense that’s clearable by confession, it’s done against one who hasn’t confessed their offense.

12.3.2.3When a procedure of further penalty has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after having accused the person of their offense, it’s done after having reminded the person of their offense, it’s done after having charged the person with their offense.

12.3.2.4When a procedure of further penalty has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done in the presence of the accused, it’s done legitimately, it’s done by a unanimous assembly.

12.3.2.5When a procedure of further penalty has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done with the questioning of the accused, it’s done legitimately, it’s done by a unanimous assembly.

12.3.2.6When a procedure of further penalty has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done with the admission of the accused, it’s done legitimately, it’s done by a unanimous assembly.

12.3.2.7When a procedure of further penalty has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who’s committed an offense, it’s done legitimately, it’s done by a unanimous assembly.

12.3.2.8When a procedure of further penalty has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who’s committed an offense that’s clearable by confession, it’s done legitimately, it’s done by a unanimous assembly.

12.3.2.9When a procedure of further penalty has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done against one who hasn’t confessed their offense, it’s done legitimately, it’s done by a unanimous assembly.

12.3.2.10When a procedure of further penalty has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after having accused the person of their offense, it’s done legitimately, it’s done by a unanimous assembly.

12.3.2.11When a procedure of further penalty has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after having reminded the person of their offense, it’s done legitimately, it’s done by a unanimous assembly.

12.3.3… dhammena kataṁ hoti, samaggena kataṁ hoti—When a procedure of further penalty has another three qualities, it’s also legitimate, in accordance with the Monastic Law, and properly disposed of: it’s done after charging the person with their offense, it’s done legitimately, it’s done by a unanimous assembly.”12.3.4imehi kho, bhikkhave, tīhaṅgehi samannāgataṁ tassapāpiyasikākammaṁ dhammakammañca hoti, vinayakammañca, suvūpasantañca.

12.4.06.3. ĀkaṅkhamānachakkaThe group of six on wishing

12.4.1Tīhi, bhikkhave, aṅgehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho tassapāpiyasikākammaṁ kareyya.“When a monk has three qualities, the Sangha may, if it wishes, do a legal procedure of further penalty against him:12.4.2Bhaṇḍanakārako hoti kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako;he’s quarrelsome, argumentative, and a creator of legal issues in the Sangha;12.4.3bālo hoti abyatto āpattibahulo anapadāno;he’s ignorant and incompetent, often committing offenses, and lacking in boundaries;12.4.4gihisaṁsaṭṭho viharati ananulomikehi gihisaṁsaggehi—he’s constantly and improperly socializing with householders.12.4.5imehi kho, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho tassapāpiyasikākammaṁ kareyya.

12.4.6Aparehipi, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho tassapāpiyasikākammaṁ kareyya.When a monk has another three qualities, the Sangha may, if it wishes, do a procedure of further penalty against him:12.4.7Adhisīle sīlavipanno hoti, ajjhācāre ācāravipanno hoti, atidiṭṭhiyā diṭṭhivipanno hoti—he has failed in the higher morality; he has failed in the higher conduct; he has failed in the higher view.12.4.8imehi kho, bhikkhave …pe….

12.4.9Aparehipi, bhikkhave …pe…When a monk has another three qualities, the Sangha may, if it wishes, do a procedure of further penalty against him:12.4.10buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati—he disparages the Buddha; he disparages the Teaching; he disparages the Sangha.12.4.11imehi kho, bhikkhave, tīhaṅgehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho tassapāpiyasikākammaṁ kareyya.

12.4.12Tiṇṇaṁ, bhikkhave, bhikkhūnaṁ ākaṅkhamāno saṅgho tassapāpiyasikākammaṁ kareyya.The Sangha may, if it wishes, do a procedure of further penalty against three kinds of monks:12.4.13Eko bhaṇḍanakārako hoti …pe…those who are quarrelsome, argumentative,12.4.14saṅghe adhikaraṇakārako;and creators of legal issues in the Sangha;12.4.15eko bālo hoti abyatto āpattibahulo anapadāno;those who are ignorant and incompetent, often committing offenses, and lacking in boundaries;12.4.16eko gihisaṁsaṭṭho viharati ananulomikehi gihisaṁsaggehi—those who are constantly and improperly socializing with householders.12.4.17imesaṁ kho, bhikkhave, tiṇṇaṁ bhikkhūnaṁ ākaṅkhamāno saṅgho tassapāpiyasikākammaṁ kareyya.

12.4.18Aparesampi, bhikkhave, tiṇṇaṁ bhikkhūnaṁ ākaṅkhamāno saṅgho tassapāpiyasikākammaṁ kareyya.The Sangha may, if it wishes, do a procedure of further penalty against three other kinds of monks:12.4.19Eko adhisīle sīlavipanno hoti, eko ajjhācāre ācāravipanno hoti, eko atidiṭṭhiyā diṭṭhivipanno hoti—those who’ve failed in the higher morality; those who’ve failed in the higher conduct; those who’ve failed in the higher view.12.4.20imesaṁ kho, bhikkhave …pe….

12.4.21Aparesampi, bhikkhave …pe…The Sangha may, if it wishes, do a procedure of further penalty against three other kinds of monks:12.4.22eko buddhassa avaṇṇaṁ bhāsati, eko dhammassa avaṇṇaṁ bhāsati, eko saṅghassa avaṇṇaṁ bhāsati—those who disparage the Buddha; those who disparage the Teaching; those who disparage the Sangha.”12.4.23imesaṁ kho, bhikkhave, tiṇṇaṁ bhikkhūnaṁ ākaṅkhamāno saṅgho tassapāpiyasikākammaṁ kareyya.

12.5.06.4. AṭṭhārasavattaThe eighteen kinds of conduct

12.5.1Tassapāpiyasikākammakatena, bhikkhave, bhikkhunā sammā vattitabbaṁ.“A monk who’s had a legal procedure of further penalty done against him should conduct himself properly.12.5.2Tatrāyaṁ sammāvattanā—This is the proper conduct:

1. 12.5.3Na upasampādetabbaṁ,He shouldn’t give the full ordination.
2. 12.5.4na nissayo dātabbo,He shouldn’t give formal support.
3. 12.5.5na sāmaṇero upaṭṭhāpetabbo,He shouldn’t have a novice monk attend on him.
4. 12.5.6na bhikkhunovādakasammuti sāditabbā,He shouldn’t accept being appointed as an instructor of the nuns.
5. 12.5.7.1sammatenapi bhikkhuniyo na ovaditabbā …pe…Even if appointed, he shouldn’t instruct the nuns.
6. 12.5.7.2He shouldn’t commit the same offense as the offense for which the Sangha did the procedure of further penalty against him.
7. 12.5.7.3He shouldn’t commit an offense similar to the offense for which the Sangha did the procedure of further penalty against him.
8. 12.5.7.4He shouldn’t commit an offense worse than the offense for which the Sangha did the procedure of further penalty against him.
9. 12.5.7.5He shouldn’t criticize the procedure.
10. 12.5.7.6He shouldn’t criticize those who did the procedure.
11. 12.5.7.7He shouldn’t cancel the observance-day procedure of a regular monk.
12. 12.5.7.8He shouldn’t cancel the invitation of a regular monk.
13. 12.5.7.9He shouldn’t direct a regular monk.
14. 12.5.7.10He shouldn’t give instructions to a regular monk.
15. 12.5.7.11He shouldn’t ask a regular monk for permission to correct him.
16. 12.5.7.12He shouldn’t accuse a regular monk of an offense.
17. 12.5.7.13He shouldn’t remind a regular monk of an offense.
18. 12.5.8na bhikkhūhi sampayojetabban”ti.He shouldn’t associate inappropriately with other monks.”

12.6.1Atha kho saṅgho upavāḷassa bhikkhuno tassapāpiyasikākammaṁ akāsi.The Sangha then did a legal procedure of further penalty against the monk Upavāḷa.

13.1.07. Tiṇavatthāraka7. Covering over as if with grass

13.1.1Tena kho pana samayena bhikkhūnaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ hoti bhāsitaparikkantaṁ.At one time, while the monks were arguing and disputing, they did and said many things unworthy of monastics.13.1.2Atha kho tesaṁ bhikkhūnaṁ etadahosi—They considered this and thought,13.1.3“amhākaṁ kho bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ.13.1.4Sace mayaṁ imāhi āpattīhi aññamaññaṁ kāressāma, siyāpi taṁ adhikaraṇaṁ kakkhaḷattāya vāḷattāya bhedāya saṁvatteyya.“If we deal with one another for these offenses, this legal issue might lead to harshness, nastiness, and schism.13.1.5PTS 2.87Kathaṁ nu kho amhehi paṭipajjitabban”ti?So what should we do now?”13.1.6Bhagavato etamatthaṁ ārocesuṁ.They told the Buddha.

13.1.7“Idha pana, bhikkhave, bhikkhūnaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ hoti bhāsitaparikkantaṁ.“It may be, monks, that monks who are arguing and disputing do and say many things unworthy of monastics.13.1.8Tatra ce bhikkhūnaṁ evaṁ hoti—If they consider this and think,13.1.9‘amhākaṁ kho bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ;13.1.10sace mayaṁ imāhi āpattīhi aññamaññaṁ kāressāma, siyāpi taṁ adhikaraṇaṁ kakkhaḷattāya vāḷattāya bhedāya saṁvatteyyā’ti, anujānāmi, bhikkhave, evarūpaṁ adhikaraṇaṁ tiṇavatthārakena vūpasametuṁ.‘If we deal with one another for these offenses, this legal issue might lead to harshness, nastiness, and schism,’ then I allow you to resolve that legal issue by covering over as if with grass.

13.2.1Evañca pana, bhikkhave, vūpasametabbaṁ.And it should be resolved like this.13.2.2Sabbeheva ekajjhaṁ sannipatitabbaṁ, sannipatitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—Everyone should gather in one place. A competent and capable monk should then inform the Sangha:

13.2.7Ekatopakkhikānaṁ bhikkhūnaṁ byattena bhikkhunā paṭibalena sako pakkho ñāpetabbo—The monks belonging to one side should then be informed by a competent and capable monk belonging to their own side:

13.2.12Athāparesaṁ ekatopakkhikānaṁ bhikkhūnaṁ byattena bhikkhunā paṭibalena sako pakkho ñāpetabbo—And the monks belonging to the other side should be informed by a competent and capable monk belonging to their own side:

13.3.1Athāparesaṁ ekatopakkhikānaṁ bhikkhūnaṁ byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—A competent and capable monk belonging to one side should then inform the Sangha:¹¹

13.3.15Athāparesaṁ ekatopakkhikānaṁ bhikkhūnaṁ byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—And a competent and capable monk belonging to the other side should inform the Sangha:

13.4.1Evañca pana, bhikkhave, te bhikkhū tāhi āpattīhi vuṭṭhitā honti, ṭhapetvā thullavajjaṁ, ṭhapetvā gihippaṭisaṁyuttaṁ, ṭhapetvā diṭṭhāvikammaṁ, ṭhapetvā ye na tattha hontī”ti.In this way those monks are cleared of those offenses, except for heavy offenses and offenses connected with householders, and except for those monks who voice their disapproval and those who are absent.”¹²

14.1.08. Adhikaraṇa8. Legal issues

14.1.1Tena kho pana samayena bhikkhūpi bhikkhūhi vivadanti, bhikkhūpi bhikkhunīhi vivadanti, bhikkhuniyopi bhikkhūhi vivadanti, channopi bhikkhu bhikkhunīnaṁ anupakhajja bhikkhūhi saddhiṁ vivadati, bhikkhunīnaṁ pakkhaṁ gāheti.On one occasion monks were disputing with monks, monks with nuns, and nuns with monks. Standing with the nuns, the monk Channa disputed with the monks, making others side with the nuns.¹³14.1.2Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—The monks of few desires … complained and criticized him,14.1.3“kathañhi nāma channo bhikkhu bhikkhunīnaṁ anupakhajja bhikkhūhi saddhiṁ vivadissati, bhikkhunīnaṁ pakkhaṁ gāhessatīti.“How can the monk Channa act like this?”14.1.4Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe…They told the Buddha. …14.1.5saccaṁ kira, bhikkhave …pe…“Is it true, monks, that the monk Channa is acting like this?”

14.1.6saccaṁ, bhagavā”ti …pe…“It’s true, sir.” …

14.1.7vigarahitvā …pe…After rebuking him …14.1.8dhammiṁ kathaṁ katvā bhikkhū āmantesi—the Buddha gave a teaching and addressed the monks:

14.2.0Definitions

14.2.1“Cattārimāni, bhikkhave, adhikaraṇāni— vivādādhikaraṇaṁ, anuvādādhikaraṇaṁ, āpattādhikaraṇaṁ, kiccādhikaraṇaṁ.“Monks, there are four kinds of legal issues: legal issues arising from disputes; legal issues arising from accusations; legal issues arising from offenses; legal issues arising from business.

14.2.2Tattha katamaṁ vivādādhikaraṇaṁ?What’s a legal issue arising from a dispute?14.2.3Idha pana, bhikkhave, bhikkhū vivadanti—It may be that monks are disputing, saying,14.2.4dhammoti vā adhammoti vā, vinayoti vā avinayoti vā, bhāsitaṁ lapitaṁ tathāgatenāti vā abhāsitaṁ alapitaṁ tathāgatenāti vā, āciṇṇaṁ tathāgatenāti vā anāciṇṇaṁ tathāgatenāti vā, paññattaṁ tathāgatenāti vā apaññattaṁ tathāgatenāti vā, āpattīti vā anāpattīti vā, lahukā āpattīti vā garukā āpattīti vā, sāvasesā āpattīti vā anavasesā āpattīti vā, duṭṭhullā āpattīti vā aduṭṭhullā āpattīti vā?‘This is the Teaching’, ‘This is contrary to the Teaching’, ‘This is the Monastic Law’, ‘This is contrary to the Monastic Law’, ‘This was spoken by the Buddha’, ‘This wasn’t spoken by the Buddha’, ‘This was practiced by the Buddha’, ‘This wasn’t practiced by the Buddha’, ‘This was laid down by the Buddha’, ‘This wasn’t laid down by the Buddha’, ‘This is an offense’, ‘This isn’t an offense’, ‘This is a light offense’, ‘This is a heavy offense’, ‘This is a curable offense’, ‘This is an incurable offense’, ‘This is a grave offense’, or ‘This is a minor offense.’14.2.5Yaṁ tattha bhaṇḍanaṁ kalaho viggaho vivādo nānāvādo aññathāvādo vipaccatāya vohāro medhagaṁ—In regard to this, whatever there is of quarreling, arguing, conflict, disputing, variety in opinion, difference in opinion, heated speech, or strife—14.2.6idaṁ vuccati vivādādhikaraṇaṁ.this is called a legal issue arising from a dispute.

14.2.7Tattha katamaṁ anuvādādhikaraṇaṁ?What’s a legal issue arising from an accusation?14.2.8Idha pana, bhikkhave, bhikkhū bhikkhuṁ anuvadanti sīlavipattiyā vā ācāravipattiyā vā diṭṭhivipattiyā vā ājīvavipattiyā vā.It may be that monks accuse a monk of failure in morality, failure in conduct, failure in view, or failure in livelihood.14.2.9Yo tattha anuvādo anuvadanā anullapanā anubhaṇanā anusampavaṅkatā abbhussahanatā anubalappadānaṁ—In regard to this, whatever there is of accusations, accusing, allegations, blame, taking sides because of friendship, taking part in the accusation, or supporting the accusation—14.2.10idaṁ vuccati anuvādādhikaraṇaṁ.this is called a legal issue arising from an accusation.

14.2.11Tattha katamaṁ āpattādhikaraṇaṁ?What’s a legal issue arising from an offense?14.2.12Pañcapi āpattikkhandhā āpattādhikaraṇaṁ, sattapi āpattikkhandhā āpattādhikaraṇaṁ—There are legal issues arising from offenses because of the five classes of offenses, and there are legal issues arising from offenses because of the seven classes of offenses—14.2.13PTS 2.89idaṁ vuccati āpattādhikaraṇaṁ.these are called legal issues arising from offenses.

14.2.14Tattha katamaṁ kiccādhikaraṇaṁ?What’s a legal issue arising from business?14.2.15Yā saṅghassa kiccayatā, karaṇīyatā, apalokanakammaṁ, ñattikammaṁ, ñattidutiyakammaṁ, ñatticatutthakammaṁ—Whatever is the duty or the business of the Sangha—a legal procedure consisting of getting permission, a legal procedure consisting of one motion, a legal procedure consisting of one motion and one announcement, a legal procedure consisting of one motion and three announcements—14.2.16idaṁ vuccati kiccādhikaraṇaṁ.this is called a legal issue arising from business.”

14.3.0The roots of legal issues arising from disputes

14.3.1Vivādādhikaraṇassa kiṁ mūlaṁ?“What’s the root of legal issues arising from disputes?14.3.2Cha vivādamūlāni vivādādhikaraṇassa mūlaṁ.There are six roots of disputes that in turn are the root of legal issues arising from disputes.14.3.3Tīṇipi akusalamūlāni vivādādhikaraṇassa mūlaṁ, tīṇipi kusalamūlāni vivādādhikaraṇassa mūlaṁ.There are also three unwholesome and three wholesome roots of legal issues arising from disputes.

14.3.4Katamāni cha vivādamūlāni vivādādhikaraṇassa mūlaṁ?What are the six roots of disputes that in turn are the root of legal issues arising from disputes?14.3.5Idha pana, bhikkhave, bhikkhu kodhano hoti upanāhī.It may be that a monk is angry and resentful.14.3.6Yo so, bhikkhave, bhikkhu kodhano hoti upanāhī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti.One who’s angry and resentful is disrespectful and undeferential toward the Teacher, the Teaching, and the Sangha, and he doesn’t fulfill the training.14.3.7Yo so, bhikkhave, bhikkhu sattharipi agāravo viharati appatisso, dhammepi …pe…Such a person14.3.8saṅghepi …pe…14.3.9sikkhāyapi na paripūrakārī, so saṅghe vivādaṁ janeti.creates disputes in the Sangha.14.3.10Yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.Disputes are unbeneficial and a cause of unhappiness for humanity; they’re harmful, detrimental, and a cause of suffering for gods and humans.14.3.11Evarūpañce tumhe, bhikkhave, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha.Monks, when you see such a root of disputes either in yourself or in others, you should make an effort to get rid of it.14.3.12Evarūpañce tumhe, bhikkhave, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha.If you don’t see such a root either in yourself or in others, you should practice so that it doesn’t emerge in the future.14.3.13Evametassa pāpakassa vivādamūlassa pahānaṁ hoti.In this way that bad root of disputes is abandoned14.3.14Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti.and doesn’t emerge in the future.

14.3.15Puna caparaṁ, bhikkhave, bhikkhu makkhī hoti paḷāsī …pe…Or it may be that a monk is denigrating and domineering,14.3.16issukī hoti maccharī, saṭho hoti māyāvī, pāpiccho hoti micchādiṭṭhī, sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī.envious and stingy, treacherous and deceitful, one who has bad desires and wrong views, or one who obstinately grasps his own views and only gives them up with difficulty.14.3.17Yo so, bhikkhave, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti.Such a monk is disrespectful and undeferential toward the Teacher, the Teaching, and the Sangha, and he doesn’t fulfill the training.14.3.18Yo so, bhikkhave, bhikkhu sattharipi agāravo viharati appatisso, dhammepi …pe…Such a person14.3.19saṅghepi …pe…14.3.20sikkhāyapi na paripūrakārī, so saṅghe vivādaṁ janeti.creates disputes in the Sangha.14.3.21Yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.Disputes are unbeneficial and a cause of unhappiness for humanity; they’re harmful, detrimental, and a cause of suffering for gods and humans.14.3.22Evarūpañce tumhe, bhikkhave, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha.Monks, when you see such a root of disputes either in yourself or in others, you should make an effort to get rid of it.14.3.23Evarūpañce tumhe, bhikkhave, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha.If you don’t see such a root either in yourself or in others, you should practice so that it doesn’t emerge in the future.14.3.24Evametassa pāpakassa vivādamūlassa pahānaṁ hoti.In this way that bad root of disputes is abandoned14.3.25Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti.and doesn’t emerge in the future.14.3.26Imāni cha vivādamūlāni vivādādhikaraṇassa mūlaṁ.

14.4.1Katamāni tīṇi akusalamūlāni vivādādhikaraṇassa mūlaṁ?What are the three unwholesome roots of legal issues arising from disputes?14.4.2Idha pana, bhikkhave, bhikkhū luddhacittā vivadanti, duṭṭhacittā vivadanti, mūḷhacittā vivadanti—It may be that monks dispute with a mind of greed, ill will, or delusion, saying,14.4.3dhammoti vā adhammoti vā, vinayoti vā avinayoti vā, bhāsitaṁ lapitaṁ tathāgatenāti vā abhāsitaṁ alapitaṁ tathāgatenāti vā, āciṇṇaṁ tathāgatenāti vā anāciṇṇaṁ tathāgatenāti vā, paññattaṁ tathāgatenāti vā apaññattaṁ tathāgatenāti vā, āpattīti vā anāpattīti vā, lahukā āpattīti vā garukā āpattīti vā, sāvasesā āpattīti vā anavasesā āpattīti vā, duṭṭhullā āpattīti vā aduṭṭhullā āpattīti vā.‘This is the Teaching’, ‘This is contrary to the Teaching’, ‘This is the Monastic Law’, ‘This is contrary to the Monastic Law’, ‘This was spoken by the Buddha’, ‘This wasn’t spoken by the Buddha’, ‘This was practiced by the Buddha’, ‘This wasn’t practiced by the Buddha’, ‘This was laid down by the Buddha’, ‘This wasn’t laid down by the Buddha’, ‘This is an offense’, ‘This isn’t an offense’, ‘This is a light offense’, ‘This is a heavy offense’, ‘This is a curable offense’, ‘This is an incurable offense’, ‘This is a grave offense’, or ‘This is a minor offense.’14.4.4Imāni tīṇi akusalamūlāni vivādādhikaraṇassa mūlaṁ.

14.4.5Katamāni tīṇi kusalamūlāni vivādādhikaraṇassa mūlaṁ?What are the three wholesome roots of legal issues arising from disputes?14.4.6PTS 2.90Idha pana, bhikkhave, bhikkhū aluddhacittā vivadanti, aduṭṭhacittā vivadanti, amūḷhacittā vivadanti—It may be that monks dispute with a mind free from greed, ill will, and delusion, saying,14.4.7dhammoti vā adhammoti vā …pe…‘This is the Teaching’, ‘This is contrary to the Teaching’ …14.4.8duṭṭhullā āpattīti vā aduṭṭhullā āpattīti vā.‘This is a grave offense’, or ‘This is a minor offense.’”14.4.9Imāni tīṇi kusalamūlāni vivādādhikaraṇassa mūlaṁ.

14.5.0The roots of legal issues arising from accusations

14.5.1“Anuvādādhikaraṇassa kiṁ mūlaṁ?“What’s the root of legal issues arising from accusations?14.5.2Cha anuvādamūlāni anuvādādhikaraṇassa mūlaṁ.There are six roots of accusations that in turn are the root of legal issues arising from accusations.14.5.3Tīṇipi akusalamūlāni anuvādādhikaraṇassa mūlaṁ, tīṇipi kusalamūlāni anuvādādhikaraṇassa mūlaṁ, kāyopi anuvādādhikaraṇassa mūlaṁ, vācāpi anuvādādhikaraṇassa mūlaṁ.There are also three unwholesome and three wholesome roots of legal issues arising from accusations. The body, too, is a root of legal issues arising from accusations, as is speech.

14.5.4Katamāni cha anuvādamūlāni anuvādādhikaraṇassa mūlaṁ?What are the six roots of accusations that in turn are the root of legal issues arising from accusations?14.5.5Idha pana, bhikkhave, bhikkhu kodhano hoti upanāhī.It may be that a monk is angry and resentful.14.5.6Yo so, bhikkhave, bhikkhu kodhano hoti upanāhī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti.One who’s angry and resentful is disrespectful and undeferential toward the Teacher, the Teaching, and the Sangha, and he doesn’t fulfill the training.14.5.7Yo so, bhikkhave, bhikkhu sattharipi agāravo viharati appatisso, dhammepi …pe…Such a person14.5.8saṅghepi …pe…14.5.9sikkhāyapi na paripūrakārī, so saṅghe anuvādaṁ janeti.makes accusations in the Sangha.14.5.10Yo hoti anuvādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.Accusations are unbeneficial and a cause of unhappiness for humanity; they’re harmful, detrimental, and a cause of suffering for gods and humans.14.5.11Evarūpañce tumhe, bhikkhave, anuvādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa anuvādamūlassa pahānāya vāyameyyātha.Monks, when you see such a root of accusations either in yourself or in others, you should make an effort to get rid of it.14.5.12Evarūpañce tumhe, bhikkhave, anuvādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa anuvādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha.If you don’t see such a root either in yourself or in others, you should practice so that it doesn’t emerge in the future.14.5.13Evametassa pāpakassa anuvādamūlassa pahānaṁ hoti.In this way that bad root of accusations is abandoned14.5.14Evametassa pāpakassa anuvādamūlassa āyatiṁ anavassavo hoti.and doesn’t emerge in the future.

14.5.15Puna caparaṁ, bhikkhave, bhikkhu makkhī hoti paḷāsī …pe…Or it may be that a monk is denigrating and domineering,14.5.16issukī hoti maccharī, saṭho hoti māyāvī, pāpiccho hoti micchādiṭṭhī, sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī.envious and stingy, treacherous and deceitful, one who has bad desires and wrong views, or one who obstinately grasps his own views and only gives them up with difficulty.14.5.17Yo so, bhikkhave, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti.Such a monk is disrespectful and undeferential toward the Teacher, the Teaching, and the Sangha, and he doesn’t fulfill the training.14.5.18Yo so, bhikkhave, bhikkhu sattharipi agāravo viharati appatisso, dhammepi …pe…Such a person14.5.19saṅghepi …pe…14.5.20sikkhāyapi na paripūrakārī, so saṅghe anuvādaṁ janeti.makes accusations in the Sangha.14.5.21Yo hoti anuvādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.Accusations are unbeneficial and a cause of unhappiness for humanity; they’re harmful, detrimental, and a cause of suffering for gods and humans.14.5.22Evarūpañce tumhe, bhikkhave, anuvādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa anuvādamūlassa pahānāya vāyameyyātha.Monks, when you see such a root of accusations either in yourself or in others, you should make an effort to get rid of it.14.5.23Evarūpañce tumhe, bhikkhave, anuvādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa anuvādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha.If you don’t see such a root either in yourself or in others, you should practice so that it doesn’t emerge in the future.

14.5.24Evametassa pāpakassa anuvādamūlassa pahānaṁ hoti.In this way that bad root of accusations is abandoned14.5.25Evametassa pāpakassa anuvādamūlassa āyatiṁ anavassavo hoti.and doesn’t emerge in the future.14.5.26Imāni cha anuvādamūlāni anuvādādhikaraṇassa mūlaṁ.

14.5.27Katamāni tīṇi akusalamūlāni anuvādādhikaraṇassa mūlaṁ?What are the three unwholesome roots of legal issues arising from accusations?14.5.28Idha pana, bhikkhave, bhikkhū bhikkhuṁ luddhacittā anuvadanti, duṭṭhacittā anuvadanti, mūḷhacittā anuvadanti—It may be that monks, because of greed, ill will, or delusion, accuse a monk of14.5.29sīlavipattiyā vā, ācāravipattiyā vā, diṭṭhivipattiyā vā, ājīvavipattiyā vā.failure in morality, conduct, view, or livelihood.14.5.30Imāni tīṇi akusalamūlāni anuvādādhikaraṇassa mūlaṁ.

14.5.31Katamāni tīṇi kusalamūlāni anuvādādhikaraṇassa mūlaṁ?What are the three wholesome roots of legal issues arising from accusations?14.5.32Idha pana, bhikkhave, bhikkhū bhikkhuṁ aluddhacittā anuvadanti, aduṭṭhacittā anuvadanti, amūḷhacittā anuvadanti—It may be that monks, because of non-greed, non-ill will, and non-delusion, accuse a monk of14.5.33sīlavipattiyā vā, ācāravipattiyā vā, diṭṭhivipattiyā vā, ājīvavipattiyā vā.failure in morality, conduct, view, or livelihood.14.5.34Imāni tīṇi kusalamūlāni anuvādādhikaraṇassa mūlaṁ.

14.5.35Katamo kāyo anuvādādhikaraṇassa mūlaṁ?How’s the body a root of legal issues arising from accusations?14.5.36Idhekacco dubbaṇṇo hoti, duddassiko, okoṭimako, bahvābādho, kāṇo vā, kuṇī vā, khañjo vā, pakkhahato vā, yena naṁ anuvadanti.It may be that someone is ugly, unsightly, a dwarf, sickly, blind in one eye, crooked-limbed, lame, or paralyzed, and they blame him for that.14.5.37Ayaṁ kāyo anuvādādhikaraṇassa mūlaṁ.

14.5.38Katamā vācā anuvādādhikaraṇassa mūlaṁ?How’s speech a root of legal issues arising from accusations?14.5.39Idhekacco dubbaco hoti, mammano, eḷagalavāco, yāya naṁ anuvadanti.It may be that someone is difficult to correct, or he stutters or dribbles while speaking, and they blame him for that.”14.5.40Ayaṁ vācā anuvādādhikaraṇassa mūlaṁ.

14.6.0The roots of legal issues arising from offenses and business

14.6.1Āpattādhikaraṇassa kiṁ mūlaṁ?“What’s the root of legal issues arising from offenses?14.6.2Cha āpattisamuṭṭhānā āpattādhikaraṇassa mūlaṁ.There are six originations of offenses that in turn are the root of legal issues arising from offenses.14.6.3Atthāpatti kāyato samuṭṭhāti, na vācato, na cittato.There are offenses that originate from body, but not from speech or mind.14.6.4Atthāpatti vācato samuṭṭhāti, na kāyato, na cittato.There are offenses that originate from speech, but not from body or mind.14.6.5Atthāpatti kāyato ca vācato ca samuṭṭhāti, na cittato.There are offenses that originate from body and speech, but not from mind.14.6.6Atthāpatti kāyato ca cittato ca samuṭṭhāti, na vācato.There are offenses that originate from body and mind, but not from speech.14.6.7Atthāpatti vācato ca cittato ca samuṭṭhāti, na kāyato.There are offenses that originate from speech and mind, but not from body.14.6.8Atthāpatti kāyato ca vācato ca cittato ca samuṭṭhāti.There are offenses that originate from body, speech, and mind.14.6.9Ime cha āpattisamuṭṭhānā āpattādhikaraṇassa mūlaṁ.

14.7.1Kiccādhikaraṇassa kiṁ mūlaṁ?What’s the root of legal issues arising from business?14.7.2Kiccādhikaraṇassa ekaṁ mūlaṁ—There’s one root of legal issues arising from business:14.7.3saṅgho.the Sangha.”

14.8.0Ethical qualities of legal issues arising from disputes

14.8.1PTS 2.91Vivādādhikaraṇaṁ kusalaṁ, akusalaṁ, abyākataṁ.“Is a legal issue arising from a dispute wholesome, unwholesome, or indeterminate?¹⁴14.8.2Vivādādhikaraṇaṁ siyā kusalaṁ, siyā akusalaṁ, siyā abyākataṁ.A legal issue arising from a dispute may be wholesome, unwholesome, or indeterminate.14.8.3Tattha katamaṁ vivādādhikaraṇaṁ kusalaṁ?What’s a wholesome legal issue arising from a dispute?14.8.4Idha pana, bhikkhave, bhikkhū kusalacittā vivadanti—It may be that monks dispute with a wholesome mind, saying,14.8.5dhammoti vā adhammoti vā …pe…‘This is the Teaching’, ‘This is contrary to the Teaching’ …14.8.6duṭṭhullā āpattīti vā aduṭṭhullā āpattīti vā.‘This is a grave offense’, or ‘This is a minor offense.’14.8.7Yaṁ tattha bhaṇḍanaṁ kalaho viggaho vivādo nānāvādo aññathāvādo vipaccatāya vohāro medhagaṁ—In regard to this, whatever there is of quarreling, arguing, conflict, disputing, variety in opinion, difference in opinion, heated speech, or strife—14.8.8idaṁ vuccati vivādādhikaraṇaṁ kusalaṁ.this is called a wholesome legal issue arising from a dispute.

14.8.9Tattha katamaṁ vivādādhikaraṇaṁ akusalaṁ?What’s an unwholesome legal issue arising from a dispute?14.8.10Idha pana, bhikkhave, bhikkhū akusalacittā vivadanti—It may be that monks dispute with an unwholesome mind, saying,14.8.11dhammoti vā adhammoti vā …pe…‘This is the Teaching’, ‘This is contrary to the Teaching’ …14.8.12duṭṭhullā āpattīti vā aduṭṭhullā āpattīti vā.‘This is a grave offense’, or ‘This is a minor offense.’14.8.13Yaṁ tattha bhaṇḍanaṁ kalaho viggaho vivādo nānāvādo aññathāvādo vipaccatāya vohāro medhagaṁ—In regard to this, whatever there is of quarreling, arguing, conflict, disputing, variety in opinion, difference in opinion, heated speech, or strife—14.8.14idaṁ vuccati vivādādhikaraṇaṁ akusalaṁ.this is called an unwholesome legal issue arising from a dispute.

14.8.15Tattha katamaṁ vivādādhikaraṇaṁ abyākataṁ?What’s an indeterminate legal issue arising from a dispute?14.8.16Idha pana, bhikkhave, bhikkhū abyākatacittā vivadanti—It may be that monks dispute with an indeterminate mind, saying,14.8.17dhammoti vā adhammoti vā …pe…‘This is the Teaching’, ‘This is contrary to the Teaching’ …14.8.18duṭṭhullā āpattīti vā aduṭṭhullā āpattīti vā.‘This is a grave offense’, or ‘This is a minor offense.’14.8.19Yaṁ tattha bhaṇḍanaṁ kalaho viggaho vivādo nānāvādo aññathāvādo vipaccatāya vohāro medhagaṁ—In regard to this, whatever there is of quarreling, arguing, conflict, disputing, variety in opinion, difference in opinion, heated speech, or strife—14.8.20idaṁ vuccati vivādādhikaraṇaṁ abyākataṁ.this is called an indeterminate legal issue arising from a dispute.”

14.9.0Ethical qualities of legal issues arising from accusations

14.9.1Anuvādādhikaraṇaṁ kusalaṁ, akusalaṁ, abyākataṁ.“Is a legal issue arising from an accusation wholesome, unwholesome, or indeterminate?14.9.2Anuvādādhikaraṇaṁ siyā kusalaṁ, siyā akusalaṁ, siyā abyākataṁ.A legal issue arising from an accusation may be wholesome, unwholesome, or indeterminate.14.9.3Tattha katamaṁ anuvādādhikaraṇaṁ kusalaṁ?What’s a wholesome legal issue arising from an accusation?14.9.4Idha pana, bhikkhave, bhikkhū bhikkhuṁ kusalacittā anuvadanti—It may be that monks with wholesome minds accuse a monk14.9.5sīlavipattiyā vā, ācāravipattiyā vā, diṭṭhivipattiyā vā, ājīvavipattiyā vā.of failure in morality, conduct, view, or livelihood.14.9.6Yo tattha anuvādo anuvadanā anullapanā anubhaṇanā anusampavaṅkatā abbhussahanatā anubalappadānaṁ—In regard to this, whatever there is of accusations, accusing, allegations, blame, taking sides because of friendship, taking part in the accusation, or supporting the accusation—14.9.7idaṁ vuccati anuvādādhikaraṇaṁ kusalaṁ.this is called a wholesome legal issue arising from an accusation.

14.9.8Tattha katamaṁ anuvādādhikaraṇaṁ akusalaṁ?What’s an unwholesome legal issue arising from an accusation?14.9.9Idha pana, bhikkhave, bhikkhū bhikkhuṁ akusalacittā anuvadanti—It may be that monks with unwholesome minds accuse a monk14.9.10sīlavipattiyā vā, ācāravipattiyā vā, diṭṭhivipattiyā vā, ājīvavipattiyā vā.of failure in morality, conduct, view, or livelihood.14.9.11Yo tattha anuvādo anuvadanā anullapanā anubhaṇanā anusampavaṅkatā abbhussahanatā anubalappadānaṁ—In regard to this, whatever there is of accusations, accusing, allegations, blame, taking sides because of friendship, taking part in the accusation, or supporting the accusation—14.9.12idaṁ vuccati anuvādādhikaraṇaṁ akusalaṁ.this is called an unwholesome legal issue arising from an accusation.

14.9.13Tattha katamaṁ anuvādādhikaraṇaṁ abyākataṁ?What’s an indeterminate legal issue arising from an accusation?14.9.14Idha pana, bhikkhave, bhikkhū bhikkhuṁ abyākatacittā anuvadanti—It may be that monks with indeterminate minds accuse a monk14.9.15sīlavipattiyā vā, ācāravipattiyā vā, diṭṭhivipattiyā vā, ājīvavipattiyā vā.of failure in morality, conduct, view, or livelihood.14.9.16Yo tattha anuvādo anuvadanā anullapanā anubhaṇanā anusampavaṅkatā abbhussahanatā anubalappadānaṁ—In regard to this, whatever there is of accusations, accusing, allegations, blame, taking sides because of friendship, taking part in the accusation, or supporting the accusation—14.9.17idaṁ vuccati anuvādādhikaraṇaṁ abyākataṁ.this is called an indeterminate legal issue arising from an accusation.”

14.10.0Ethical qualities of legal issues arising from offenses

14.10.1Āpattādhikaraṇaṁ kusalaṁ, akusalaṁ, abyākataṁ?“Is a legal issue arising from an offense wholesome, unwholesome, or indeterminate?14.10.2Āpattādhikaraṇaṁ siyā akusalaṁ, siyā abyākataṁ;A legal issue arising from an offense may be unwholesome or indeterminate.14.10.3natthi āpattādhikaraṇaṁ kusalaṁ.There are no wholesome legal issues arising from an offense.14.10.4Tattha katamaṁ āpattādhikaraṇaṁ akusalaṁ?What’s an unwholesome legal issue arising from an offense?14.10.5Yaṁ jānanto sañjānanto cecca abhivitaritvā vītikkamo—When one transgresses, knowing, perceiving, having intended, having decided—14.10.6idaṁ vuccati āpattādhikaraṇaṁ akusalaṁ.this is called an unwholesome legal issue arising from an offense.

14.10.7Tattha katamaṁ āpattādhikaraṇaṁ abyākataṁ?What’s an indeterminate legal issue arising from an offense?14.10.8Yaṁ ajānanto asañjānanto acecca anabhivitaritvā vītikkamo—When one transgresses, not knowing, not perceiving, not having intended, not having decided—14.10.9idaṁ vuccati āpattādhikaraṇaṁ abyākataṁ.this is called an indeterminate legal issue arising from an offense.”

14.11.0Ethical qualities of legal issues arising from business

14.11.1Kiccādhikaraṇaṁ kusalaṁ, akusalaṁ, abyākataṁ?“Is a legal issue arising from business wholesome, unwholesome, or indeterminate?14.11.2Kiccādhikaraṇaṁ siyā kusalaṁ, siyā akusalaṁ, siyā abyākataṁ.A legal issue arising from business may be wholesome, unwholesome, or indeterminate.14.11.3Tattha katamaṁ kiccādhikaraṇaṁ kusalaṁ?What’s a wholesome legal issue arising from business?14.11.4Yaṁ saṅgho kusalacitto kammaṁ karoti—When the Sangha does a legal procedure with a wholesome mind—14.11.5apalokanakammaṁ, ñattikammaṁ, ñattidutiyakammaṁ, ñatticatutthakammaṁ—whether a procedure consisting of getting permission, a procedure consisting of one motion, a procedure consisting of one motion and one announcement, or a procedure consisting of one motion and three announcements—14.11.6idaṁ vuccati kiccādhikaraṇaṁ kusalaṁ.this is called a wholesome legal issue arising from business.

14.11.7PTS 2.92Tattha katamaṁ kiccādhikaraṇaṁ akusalaṁ?What’s an unwholesome legal issue arising from business?14.11.8Yaṁ saṅgho akusalacitto kammaṁ karoti—When the Sangha does a legal procedure with an unwholesome mind—14.11.9apalokanakammaṁ, ñattikammaṁ, ñattidutiyakammaṁ, ñatticatutthakammaṁ—whether a procedure consisting of getting permission, a procedure consisting of one motion, a procedure consisting of one motion and one announcement, or a procedure consisting of one motion and three announcements—14.11.10idaṁ vuccati kiccādhikaraṇaṁ akusalaṁ.this is called an unwholesome legal issue arising from business.

14.11.11Tattha katamaṁ kiccādhikaraṇaṁ abyākataṁ?What’s an indeterminate legal issue arising from business?14.11.12Yaṁ saṅgho abyākatacitto kammaṁ karoti—When the Sangha does a legal procedure with an indeterminate mind—14.11.13apalokanakammaṁ, ñattikammaṁ, ñattidutiyakammaṁ, ñatticatutthakammaṁ—whether a procedure consisting of getting permission, a procedure consisting of one motion, a procedure consisting of one motion and one announcement, or a procedure consisting of one motion and three announcements—14.11.14idaṁ vuccati kiccādhikaraṇaṁ abyākataṁ.this is called an indeterminate legal issue arising from business.”

14.12.0Relationship between disputes and legal issues

14.12.1Vivādo vivādādhikaraṇaṁ, vivādo no adhikaraṇaṁ, adhikaraṇaṁ no vivādo, adhikaraṇañceva vivādo ca.“Are there disputes that are also legal issues arising from disputes? Are there disputes that aren’t legal issues? Are there legal issues that aren’t disputes? Are there legal issues that are also disputes?

14.12.2Siyā vivādo vivādādhikaraṇaṁ, siyā vivādo no adhikaraṇaṁ, siyā adhikaraṇaṁ no vivādo, siyā adhikaraṇañceva vivādo ca.There are disputes that are also legal issues arising from disputes. There are disputes that aren’t legal issues. There are legal issues that aren’t disputes. There are legal issues that are also disputes.

14.12.3Tattha katamo vivādo vivādādhikaraṇaṁ?How’s there a dispute that’s also a legal issue arising from disputes?14.12.4Idha pana, bhikkhave, bhikkhū vivadanti—It may be that monks are disputing, saying,14.12.5dhammoti vā adhammoti vā …pe…‘This is the Teaching’, ‘This is contrary to the Teaching’ …14.12.6duṭṭhullā āpattīti vā aduṭṭhullā āpattīti vā.‘This is a grave offense’, or ‘This is a minor offense.’14.12.7Yaṁ tattha bhaṇḍanaṁ kalaho viggaho vivādo nānāvādo aññathāvādo vipaccatāya vohāro medhagaṁ—In regard to this, whatever there is of quarreling, arguing, conflict, disputing, variety in opinion, difference in opinion, heated speech, or strife—14.12.8ayaṁ vivādo vivādādhikaraṇaṁ.this is a dispute that’s also a legal issue arising from a dispute.

14.12.9Tattha katamo vivādo no adhikaraṇaṁ?How’s there a dispute that isn’t a legal issue?14.12.10Mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhātarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati—A mother disputes with her offspring; an offspring with their mother; a father with his offspring; an offspring with their father; a brother with his brother; a brother with his sister; a sister with her brother; a friend with their friend—14.12.11ayaṁ vivādo no adhikaraṇaṁ.these are disputes that aren’t legal issues.

14.12.12Tattha katamaṁ adhikaraṇaṁ no vivādo?How’s there a legal issue that isn’t a dispute?14.12.13Anuvādādhikaraṇaṁ, āpattādhikaraṇaṁ, kiccādhikaraṇaṁ—A legal issue arising from an accusation, a legal issue arising from an offense, a legal issue arising from business—14.12.14idaṁ adhikaraṇaṁ no vivādo.these are legal issues that aren’t disputes.

14.12.15Tattha katamaṁ adhikaraṇañceva vivādo ca?How’s there a legal issue that’s also a dispute?14.12.16Vivādādhikaraṇaṁ adhikaraṇañceva vivādo ca.A legal issue arising from a dispute is a legal issue and also a dispute.”

14.13.0Relationship between accusations and legal issues

14.13.1Anuvādo anuvādādhikaraṇaṁ, anuvādo no adhikaraṇaṁ, adhikaraṇaṁ no anuvādo, adhikaraṇañceva anuvādo ca.“Are there accusations that are also legal issues arising from accusations? Are there accusations that aren’t legal issues? Are there legal issues that aren’t accusations? Are there legal issues that are also accusations?

14.13.2Siyā anuvādo anuvādādhikaraṇaṁ, siyā anuvādo no adhikaraṇaṁ, siyā adhikaraṇaṁ no anuvādo, siyā adhikaraṇañceva anuvādo ca.There are accusations that are also legal issues arising from accusations. There are accusations that aren’t legal issues. There are legal issues that aren’t accusations. There are legal issues that are also accusations.

14.13.3Tattha katamo anuvādo anuvādādhikaraṇaṁ?How’s there an accusation that’s also a legal issue arising from an accusation?14.13.4Idha pana, bhikkhave, bhikkhū bhikkhuṁ anuvadanti—It may be that monks accuse a monk14.13.5sīlavipattiyā vā, ācāravipattiyā vā, diṭṭhivipattiyā vā, ājīvavipattiyā vā.of failure in morality, conduct, view, or livelihood.14.13.6Yo tattha anuvādo anuvadanā anullapanā anubhaṇanā anusampavaṅkatā abbhussahanatā anubalappadānaṁ—In regard to this, whatever there is of accusations, accusing, allegations, blame, taking sides because of friendship, taking part in the accusation, or supporting the accusation—14.13.7ayaṁ anuvādo anuvādādhikaraṇaṁ.this is an accusation that’s also a legal issue arising from an accusation.

14.13.8Tattha katamo anuvādo no adhikaraṇaṁ?How’s there an accusation that isn’t a legal issue?14.13.9Mātāpi puttaṁ anuvadati, puttopi mātaraṁ anuvadati, pitāpi puttaṁ anuvadati, puttopi pitaraṁ anuvadati, bhātāpi bhātaraṁ anuvadati, bhātāpi bhaginiṁ anuvadati, bhaginīpi bhātaraṁ anuvadati, sahāyopi sahāyaṁ anuvadati—A mother accuses her offspring; an offspring their mother; a father his offspring; an offspring their father; a brother his brother; a brother his sister; a sister her brother; a friend their friend—14.13.10ayaṁ anuvādo no adhikaraṇaṁ.these are accusations that aren’t legal issues.

14.13.11Tattha katamaṁ adhikaraṇaṁ no anuvādo?How’s there a legal issue that isn’t an accusation?14.13.12Āpattādhikaraṇaṁ, kiccādhikaraṇaṁ, vivādādhikaraṇaṁ—A legal issue arising from an offense, a legal issue arising from business, a legal issue arising from a dispute—14.13.13idaṁ adhikaraṇaṁ no anuvādo.these are legal issues that aren’t accusations.

14.13.14Tattha katamaṁ adhikaraṇañceva anuvādo ca?How’s there a legal issue that’s also an accusation?14.13.15Anuvādādhikaraṇaṁ adhikaraṇañceva anuvādo ca.A legal issue arising from an accusation is a legal issue and also an accusation.”

14.14.0Relationship between offenses and legal issues

14.14.1Āpatti āpattādhikaraṇaṁ, āpatti no adhikaraṇaṁ, adhikaraṇaṁ no āpatti, adhikaraṇañceva āpatti ca.“Are there offenses that are also legal issues arising from offenses? Are there offenses that aren’t legal issues? Are there legal issues that aren’t offenses? Are there legal issues that are also offenses?

14.14.2Siyā āpatti āpattādhikaraṇaṁ, siyā āpatti no adhikaraṇaṁ, siyā adhikaraṇaṁ no āpatti, siyā adhikaraṇañceva āpatti ca.There are offenses that are also legal issues arising from offenses. There are offenses that aren’t legal issues. There are legal issues that aren’t offenses. There are legal issues that are also offenses.

14.14.3PTS 2.93Tattha katamaṁ āpatti āpattādhikaraṇaṁ?How’s there an offense that’s also a legal issue arising from an offense?14.14.4Pañcapi āpattikkhandhā āpattādhikaraṇaṁ, sattapi āpattikkhandhā āpattādhikaraṇaṁ—There’s a legal issue arising from an offense because of the five classes of offenses, and there’s a legal issue arising from an offense because of the seven classes of offenses—14.14.5ayaṁ āpatti āpattādhikaraṇaṁ.these are offenses that are also legal issues arising from offenses.

14.14.6Tattha katamaṁ āpatti no adhikaraṇaṁ?How’s there an offense that isn’t a legal issue?14.14.7Sotāpatti samāpatti—The attainment of streamentry—14.14.8ayaṁ āpatti no adhikaraṇaṁ.this is an offense/attainment that isn’t a legal issue.¹⁵

14.14.9Tattha katamaṁ adhikaraṇaṁ no āpatti?How’s there a legal issue that isn’t an offense?14.14.10Kiccādhikaraṇaṁ, vivādādhikaraṇaṁ, anuvādādhikaraṇaṁ—A legal issue arising from business, a legal issue arising from a dispute, a legal issue arising from an accusation—14.14.11idaṁ adhikaraṇaṁ no āpatti.these are legal issues that aren’t offenses.

14.14.12Tattha katamaṁ adhikaraṇañceva āpatti ca?How’s there a legal issue that’s also an offense?14.14.13Āpattādhikaraṇaṁ adhikaraṇañceva āpatti ca.A legal issue arising from an offense is a legal issue and also an offense.”

14.15.0Relationship between business and legal issues

14.15.1Kiccaṁ kiccādhikaraṇaṁ, kiccaṁ no adhikaraṇaṁ, adhikaraṇaṁ no kiccaṁ, adhikaraṇañceva kiccañca.“Is there business that’s also a legal issue arising from business? Is there business that isn’t a legal issue? Are there legal issues that aren’t business? Are there legal issues that are also business?

14.15.2Siyā kiccaṁ kiccādhikaraṇaṁ, siyā kiccaṁ no adhikaraṇaṁ, siyā adhikaraṇaṁ no kiccaṁ, siyā adhikaraṇañceva kiccañca.There’s business that’s also a legal issue arising from business. There’s business that’s not a legal issue. There are legal issues that aren’t business. There are legal issues that are also business.

14.15.3Tattha katamaṁ kiccaṁ kiccādhikaraṇaṁ?How’s there business that’s also a legal issue arising from business?14.15.4Yā saṅghassa kiccayatā, karaṇīyatā, apalokanakammaṁ, ñattikammaṁ, ñattidutiyakammaṁ, ñatticatutthakammaṁ—Whatever is the duty or the business of the Sangha—a legal procedure consisting of getting permission, a legal procedure consisting of one motion, a legal procedure consisting of one motion and one announcement, a legal procedure consisting of one motion and three announcements—14.15.5idaṁ kiccaṁ kiccādhikaraṇaṁ.this is business that’s also a legal issue arising from business.

14.15.6Tattha katamaṁ kiccaṁ no adhikaraṇaṁ?How’s there business that isn’t a legal issue?14.15.7Ācariyakiccaṁ, upajjhāyakiccaṁ, samānupajjhāyakiccaṁ, samānācariyakiccaṁ—The duty to a teacher, the duty to a preceptor, the duty to a co-student, the duty to a co-pupil—14.15.8idaṁ kiccaṁ no adhikaraṇaṁ.these kinds of business aren’t legal issues.

14.15.9Tattha katamaṁ adhikaraṇaṁ no kiccaṁ?How’s there a legal issue that isn’t business?14.15.10Vivādādhikaraṇaṁ, anuvādādhikaraṇaṁ, āpattādhikaraṇaṁ—A legal issue arising from a dispute, a legal issue arising from an accusation, a legal issue arising from an offense—14.15.11idaṁ adhikaraṇaṁ no kiccaṁ.these are legal issues that aren’t business.

14.15.12Tattha katamaṁ adhikaraṇañceva kiccañca?How’s there a legal issue that’s also business?14.15.13Kiccādhikaraṇaṁ adhikaraṇañceva kiccañca.A legal issue arising from business is a legal issue and also business.”

14.15.14.0.19. Adhikaraṇavūpasamanasamatha9. The resolution and settling of legal issues

14.15.14.0.29.1. SammukhāvinayaResolution face-to-face

14.15.14.1Vivādādhikaraṇaṁ katihi samathehi sammati?

14.16.1Vivādādhikaraṇaṁ dvīhi samathehi sammati—“There are two principles for settling a legal issue arising from a dispute:14.16.2sammukhāvinayena ca, yebhuyyasikāya ca.resolution face-to-face and by majority decision.14.16.3Siyā vivādādhikaraṇaṁ ekaṁ samathaṁ anāgamma yebhuyyasikaṁ, ekena samathena sameyya—Is it possible that a legal issue arising from a dispute should be settled not by majority decision,14.16.4sammukhāvinayenāti?but by resolution face-to-face?14.16.5Siyātissa vacanīyaṁ.It is.14.16.6Yathā kathaṁ viya?How?14.16.7Idha pana, bhikkhave, bhikkhū vivadanti—It may be, monks, that monks are disputing, saying,14.16.8dhammoti vā adhammoti vā, vinayoti vā avinayoti vā, bhāsitaṁ lapitaṁ tathāgatenāti vā abhāsitaṁ alapitaṁ tathāgatenāti vā, āciṇṇaṁ tathāgatenāti vā anāciṇṇaṁ tathāgatenāti vā, paññattaṁ tathāgatenāti vā apaññattaṁ tathāgatenāti vā, āpattīti vā anāpattīti vā, lahukā āpattīti vā garukā āpattīti vā, sāvasesā āpattīti vā anavasesā āpattīti vā, duṭṭhullā āpattīti vā aduṭṭhullā āpattīti vā.‘This is the Teaching’, ‘This is contrary to the Teaching’, ‘This is the Monastic Law’, ‘This is contrary to the Monastic Law’, ‘This was spoken by the Buddha’, ‘This wasn’t spoken by the Buddha’, ‘This was practiced by the Buddha’, ‘This wasn’t practiced by the Buddha’, ‘This was laid down by the Buddha’, ‘This wasn’t laid down by the Buddha’, ‘This is an offense’, ‘This isn’t an offense’, ‘This is a light offense’, ‘This is a heavy offense’, ‘This is a curable offense’, ‘This is an incurable offense’, ‘This is a grave offense’, or ‘This is a minor offense.’

14.16.9Te ce, bhikkhave, bhikkhū sakkonti taṁ adhikaraṇaṁ vūpasametuṁ, idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ.If those monks are able to resolve that legal issue, this is called the resolution of a legal issue.14.16.10Kena vūpasantaṁ?14.16.11Sammukhāvinayena.It’s been resolved face-to-face.14.16.12Kiñca tattha sammukhāvinayasmiṁ?Face-to-face with what?14.16.13Saṅghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā.Face-to-face with the Sangha, the Teaching, the Monastic Law, and the persons concerned.14.16.14Kā ca tattha saṅghasammukhatā?This is the meaning of face-to-face with the Sangha:14.16.15Yāvatikā bhikkhū kammappattā te āgatā honti, chandārahānaṁ chando āhaṭo hoti, sammukhībhūtā na paṭikkosanti—the monks who should be present have arrived, consent has been brought for those who are eligible to give their consent, and no one present objects to the decision.14.16.16ayaṁ tattha saṅghasammukhatā.14.16.17Kā ca tattha dhammasammukhatā, vinayasammukhatā?This is the meaning of face-to-face with the Teaching and the Monastic Law:14.16.18PTS 2.94Yena dhammena yena vinayena yena satthusāsanena taṁ adhikaraṇaṁ vūpasammati—the Teaching, the Monastic Law, the Teacher’s instruction—that by which that legal issue is resolved.14.16.19ayaṁ tattha dhammasammukhatā, vinayasammukhatā.14.16.20Kā ca tattha puggalasammukhatā?This is the meaning of face-to-face with the persons concerned:14.16.21Yo ca vivadati, yena ca vivadati, ubho atthapaccatthikā sammukhībhūtā honti—both sides—those who are disputing and those they’re disputing with—are present.14.16.22ayaṁ tattha puggalasammukhatā.14.16.23Evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ kārako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ;When a legal issue has been resolved like this, if any of the participants reopen it, they commit an offense entailing confession for the reopening.¹⁶14.16.24chandadāyako khīyati, khīyanakaṁ pācittiyaṁ.If anyone who gave their consent criticizes the resolution, they commit an offense entailing confession.¹⁷

14.17.1Te ce, bhikkhave, bhikkhū na sakkonti taṁ adhikaraṇaṁ tasmiṁ āvāse vūpasametuṁ, tehi, bhikkhave, bhikkhūhi, yasmiṁ āvāse sambahulā bhikkhū, so āvāso gantabbo.If those monks are unable to resolve that legal issue in that monastery, they should go to another monastery that has a number of monks.14.17.2Te ce, bhikkhave, bhikkhū taṁ āvāsaṁ gacchantā antarāmagge sakkonti taṁ adhikaraṇaṁ vūpasametuṁ, idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ.If they’re able to resolve that legal issue while on their way, this is called the resolution of a legal issue.14.17.3Kena vūpasantaṁ?14.17.4Sammukhāvinayena.It’s been resolved face-to-face.14.17.5Kiñca tattha sammukhāvinayasmiṁ?Face-to-face with what?14.17.6Saṅghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā.Face-to-face with the Sangha, the Teaching, the Monastic Law, and the persons concerned.14.17.7Kā ca tattha saṅghasammukhatā?…14.17.8Yāvatikā bhikkhū kammappattā te āgatā honti, chandārahānaṁ chando āhaṭo hoti, sammukhībhūtā na paṭikkosanti—14.17.9ayaṁ tattha saṅghasammukhatā.14.17.10Kā ca tattha dhammasammukhatā, vinayasammukhatā?14.17.11Yena dhammena yena vinayena yena satthusāsanena taṁ adhikaraṇaṁ vūpasammati—14.17.12ayaṁ tattha dhammasammukhatā, vinayasammukhatā.14.17.13Kā ca tattha puggalasammukhatā?14.17.14Yo ca vivadati, yena ca vivadati, ubho atthapaccatthikā sammukhībhūtā honti—14.17.15ayaṁ tattha puggalasammukhatā.14.17.16Evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ kārako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ;When a legal issue has been resolved like this, if any of the participants reopen it, they commit an offense entailing confession for the reopening.14.17.17chandadāyako khīyati, khīyanakaṁ pācittiyaṁ.If anyone who gave their consent criticizes the resolution, they commit an offense entailing confession.

14.18.1Te ce, bhikkhave, bhikkhū taṁ āvāsaṁ āgacchantā antarāmagge na sakkonti taṁ adhikaraṇaṁ vūpasametuṁ, tehi, bhikkhave, bhikkhūhi, taṁ āvāsaṁ gantvā āvāsikā bhikkhū evamassu vacanīyā—If those monks are unable to resolve that legal issue while on their way, they should go to that other monastery and say to the resident monks,14.18.2‘idaṁ kho, āvuso, adhikaraṇaṁ evaṁ jātaṁ, evaṁ samuppannaṁ;‘This legal issue has come about in such-and-such a way.14.18.3sādhāyasmantā imaṁ adhikaraṇaṁ vūpasamentu dhammena vinayena satthusāsanena, yathayidaṁ adhikaraṇaṁ suvūpasantaṁ assā’ti.Please resolve it, venerables, according to the Teaching, the Monastic Law, and the Teacher’s instruction, so that this legal issue may be properly disposed of.’

14.18.4Sace, bhikkhave, āvāsikā bhikkhū vuḍḍhatarā honti, āgantukā bhikkhū navakatarā, tehi, bhikkhave, āvāsikehi bhikkhūhi āgantukā bhikkhū evamassu vacanīyā—If the resident monks are senior to the newly-arrived monks, the resident monks should say,14.18.5‘iṅgha tumhe, āyasmanto, muhuttaṁ ekamantaṁ hotha, yāva mayaṁ mantemā’ti.‘Now, venerables, please go to one side for a moment while we discuss this matter.’14.18.6Sace pana, bhikkhave, āvāsikā bhikkhū navakatarā honti, āgantukā bhikkhū vuḍḍhatarā, tehi, bhikkhave, āvāsikehi bhikkhūhi āgantukā bhikkhū evamassu vacanīyā—If the newly-arrived monks are senior to the resident monks, the resident monks should say,14.18.7‘tena hi tumhe, āyasmanto, muhuttaṁ idheva tāva hotha, yāva mayaṁ mantemā’ti.‘Well then, venerables, please wait right here for a moment while we discuss this matter.’

14.18.8Sace pana, bhikkhave, āvāsikānaṁ bhikkhūnaṁ mantayamānānaṁ evaṁ hoti—If, while discussing that matter, the resident monks think,14.18.9‘na mayaṁ sakkoma imaṁ adhikaraṇaṁ vūpasametuṁ dhammena vinayena satthusāsanenā’ti, na taṁ adhikaraṇaṁ āvāsikehi bhikkhūhi sampaṭicchitabbaṁ.‘We’re unable to resolve this legal issue according to the Teaching, the Monastic Law, and the Teacher’s instruction,’ then they shouldn’t take on that legal issue.14.18.10Sace pana, bhikkhave, āvāsikānaṁ bhikkhūnaṁ mantayamānānaṁ evaṁ hoti—But if they think,14.18.11‘sakkoma mayaṁ imaṁ adhikaraṇaṁ vūpasametuṁ dhammena vinayena satthusāsanenā’ti.‘We’re able to resolve this legal issue according to the Teaching, the Monastic Law, and the Teacher’s instruction,’14.18.12Tehi, bhikkhave, āvāsikehi bhikkhūhi āgantukā bhikkhū evamassu vacanīyā—then they should say to the newly-arrived monks,14.18.13PTS 2.95‘sace tumhe, āyasmanto, amhākaṁ imaṁ adhikaraṇaṁ yathājātaṁ yathāsamuppannaṁ ārocessatha, yathā ca mayaṁ imaṁ adhikaraṇaṁ vūpasamessāma dhammena vinayena satthusāsanena tathā suvūpasantaṁ bhavissati.‘If you’ll tell us how this legal issue came about, we’ll be able to dispose of it properly according to the Teaching, the Monastic Law, and the Teacher’s instruction.14.18.14Evaṁ mayaṁ imaṁ adhikaraṇaṁ sampaṭicchissāma.And so we’ll take it on.14.18.15No ce tumhe, āyasmanto, amhākaṁ imaṁ adhikaraṇaṁ yathājātaṁ yathāsamuppannaṁ ārocessatha, yathā ca mayaṁ imaṁ adhikaraṇaṁ vūpasamessāma dhammena vinayena satthusāsanena tathā na suvūpasantaṁ bhavissati, na mayaṁ imaṁ adhikaraṇaṁ sampaṭicchissāmā’ti.If, however, you won’t tell us, we won’t be able to properly dispose of it. And so we won’t take it on.’14.18.16Evaṁ supariggahitaṁ kho, bhikkhave, katvā āvāsikehi bhikkhūhi taṁ adhikaraṇaṁ sampaṭicchitabbaṁ.Having properly examined it like this, the resident monks should take it on.

14.18.17Tehi, bhikkhave, āgantukehi bhikkhūhi āvāsikā bhikkhū evamassu vacanīyā—The newly-arrived monks should say this to the resident monks,14.18.18‘yathājātaṁ yathāsamuppannaṁ mayaṁ imaṁ adhikaraṇaṁ āyasmantānaṁ ārocessāma.‘We’ll tell you how this legal issue came about.14.18.19Sace āyasmantā sakkonti ettakena vā ettakena vā antarena imaṁ adhikaraṇaṁ vūpasametuṁ dhammena vinayena satthusāsanena tathā suvūpasantaṁ bhavissati.If you’re able to dispose of it properly by such and such means—according to the Teaching, the Monastic Law, and the Teacher’s instruction—¹⁸14.18.20Evaṁ mayaṁ imaṁ adhikaraṇaṁ āyasmantānaṁ niyyādessāma.then we’ll hand it over to you.14.18.21No ce āyasmantā sakkonti ettakena vā ettakena vā antarena imaṁ adhikaraṇaṁ vūpasametuṁ dhammena vinayena satthusāsanena tathā na suvūpasantaṁ bhavissati, na mayaṁ imaṁ adhikaraṇaṁ āyasmantānaṁ niyyādessāma.If you’re unable to properly dispose of it by such and such means, then we won’t hand it over to you.14.18.22Mayameva imassa adhikaraṇassa sāmino bhavissāmā’ti.We’ll take responsibility for it ourselves.’14.18.23Evaṁ supariggahitaṁ kho, bhikkhave, katvā āgantukehi bhikkhūhi taṁ adhikaraṇaṁ āvāsikānaṁ bhikkhūnaṁ niyyādetabbaṁ.Having properly examined it like this, the newly-arrived monks should hand it over to the resident monks.

14.18.24Te ce, bhikkhave, bhikkhū sakkonti taṁ adhikaraṇaṁ vūpasametuṁ, idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ.If those monks are able to resolve that legal issue, this is called the resolution of a legal issue.14.18.25Kena vūpasantaṁ?14.18.26Sammukhāvinayena.It’s been resolved face-to-face.14.18.27Kiñca tattha sammukhāvinayasmiṁ?Face-to-face with what?14.18.28Saṅghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā …pe…Face-to-face with the Sangha, the Teaching, the Monastic Law, and the persons concerned. …14.18.29evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ kārako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ;When a legal issue has been resolved like this, if any of the participants reopen it, they commit an offense entailing confession for the reopening.14.18.30chandadāyako khīyati, khīyanakaṁ pācittiyaṁ.If anyone who gave their consent criticizes the resolution, they commit an offense entailing confession.”

14.19.09.2. UbbāhikāyavūpasamanaResolution by committee

14.19.1Tehi ce, bhikkhave, bhikkhūhi tasmiṁ adhikaraṇe vinicchiyamāne anantāni ceva bhassāni jāyanti, na cekassa bhāsitassa attho viññāyati, anujānāmi, bhikkhave, evarūpaṁ adhikaraṇaṁ ubbāhikāya vūpasametuṁ.∥“If, monks, while they’re discussing that legal issue, there’s endless talk, but not a single statement that can be understood, then they should resolve that legal issue by means of a committee.

14.19.13Anujānāmi, bhikkhave, imehi dasahaṅgehi samannāgataṁ bhikkhuṁ ubbāhikāya sammannituṁ.

14.20.1Evañca pana, bhikkhave, sammannitabbo.And he should be appointed like this.14.20.2Paṭhamaṁ bhikkhu yācitabbo, yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—First a monk should be asked, and then a competent and capable monk should inform the Sangha:

14.21.1Te ce, bhikkhave, bhikkhū sakkonti taṁ adhikaraṇaṁ ubbāhikāya vūpasametuṁ, idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ.If those monks are able to resolve that legal issue by means of a committee, this is called the resolution of a legal issue.14.21.2Kena vūpasantaṁ?14.21.3Sammukhāvinayena.It’s been resolved face-to-face.14.21.4Kiñca tattha sammukhāvinayasmiṁ?Face-to-face with what?14.21.5Dhammasammukhatā, vinayasammukhatā, puggalasammukhatā …pe…Face-to-face with the Sangha, the Teaching, the Monastic Law, and the persons concerned. This is the meaning of face-to-face with the Sangha: the monks who should be present have arrived, consent has been brought for those who are eligible to give their consent, and no one present objects to the decision. This is the meaning of face-to-face with the Teaching and the Monastic Law: the Teaching, the Monastic Law, the Teacher’s instruction—that by which that legal issue is resolved. This is the meaning of face-to-face with the persons concerned: both sides—those who are disputing and those they’re disputing with—are present.14.21.6evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ kārako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ.When a legal issue has been resolved like this, if any of the participants reopen it, they commit an offense entailing confession for the reopening.

14.22.0Dealing with obstructive monks

14.22.1Tehi ce, bhikkhave, bhikkhūhi tasmiṁ adhikaraṇe vinicchiyamāne tatrāssa bhikkhu dhammakathiko, tassa neva suttaṁ āgataṁ hoti, no suttavibhaṅgo, so atthaṁ asallakkhento byañjanacchāyāya atthaṁ paṭibāhati, byattena bhikkhunā paṭibalena te bhikkhū ñāpetabbā—While those monks are discussing that legal issue, there may be a monk there who’s an expounder of the Teaching, but who doesn’t know the Monastic Code or its analysis. Not understanding the meaning, he obstructs it by obscuring it with the wording. A competent and capable monk should then inform the Sangha:

14.22.7Te ce, bhikkhave, bhikkhū taṁ bhikkhuṁ vuṭṭhāpetvā sakkonti taṁ adhikaraṇaṁ vūpasametuṁ, idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ.If, after that monk has left, those monks are able to resolve that legal issue, this is called the resolution of a legal issue.14.22.8Kena vūpasantaṁ?14.22.9Sammukhāvinayena.It’s been resolved face-to-face.14.22.10Kiñca tattha sammukhāvinayasmiṁ?Face-to-face with what?14.22.11Dhammasammukhatā, vinayasammukhatā, puggalasammukhatā …pe…Face-to-face with the Sangha, the Teaching, the Monastic Law, and the persons concerned. …14.22.12evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ kārako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ.When a legal issue has been resolved like this, if any of the participants reopen it, they commit an offense entailing confession for the reopening.

14.23.1Tehi ce, bhikkhave, bhikkhūhi tasmiṁ adhikaraṇe vinicchiyamāne tatrāssa bhikkhu dhammakathiko, tassa suttañhi kho āgataṁ hoti, no suttavibhaṅgo, so atthaṁ asallakkhento byañjanacchāyāya atthaṁ paṭibāhati, byattena bhikkhunā paṭibalena te bhikkhū ñāpetabbā—While those monks are discussing that legal issue, there may be a monk there who’s an expounder of the Teaching. He knows the Monastic Code, but not its analysis. Not understanding the meaning, he obstructs it by obscuring it with the wording. A competent and capable monk should then inform the Sangha:

14.23.7Te ce, bhikkhave, bhikkhū taṁ bhikkhuṁ vuṭṭhāpetvā sakkonti taṁ adhikaraṇaṁ vūpasametuṁ, idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ.If, after that monk has left, those monks are able to resolve that legal issue, this is called the resolution of a legal issue.14.23.8Kena vūpasantaṁ?14.23.9Sammukhāvinayena.It’s been resolved face-to-face.14.23.10Kiñca tattha sammukhāvinayasmiṁ?Face-to-face with what?14.23.11Dhammasammukhatā, vinayasammukhatā, puggalasammukhatā …pe…Face-to-face with the Sangha, the Teaching, the Monastic Law, and the persons concerned. …14.23.12evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ kārako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ.When a legal issue has been resolved like this, if any of the participants reopen it, they commit an offense entailing confession for the reopening.”

14.24.09.3. YebhuyyasikāvinayaResolution by majority decision

14.24.1Te ce, bhikkhave, bhikkhū na sakkonti taṁ adhikaraṇaṁ ubbāhikāya vūpasametuṁ, tehi, bhikkhave, bhikkhūhi taṁ adhikaraṇaṁ saṅghassa niyyādetabbaṁ—“If, monks, those monks are unable to resolve that legal issue by committee, they should hand it over to the Sangha, saying,14.24.2‘na mayaṁ, bhante, sakkoma imaṁ adhikaraṇaṁ ubbāhikāya vūpasametuṁ, saṅghova imaṁ adhikaraṇaṁ vūpasametū’ti.‘Venerables, we’re unable to resolve this legal issue by committee. Can the Sangha please resolve it.’14.24.3Anujānāmi, bhikkhave, evarūpaṁ adhikaraṇaṁ yebhuyyasikāya vūpasametuṁ.I allow such a legal issue to be resolved by majority decision.

14.24.4Pañcahaṅgehi samannāgato bhikkhu salākaggāhāpako sammannitabbo—A monk who has five qualities should be appointed as the manager of the vote:14.24.5yo na chandāgatiṁ gaccheyya, na dosāgatiṁ gaccheyya, na mohāgatiṁ gaccheyya, na bhayāgatiṁ gaccheyya, gahitāgahitañca jāneyya …pe…he’s not biased by favoritism, ill will, confusion, or fear, and he knows who has and who hasn’t voted.¹⁹

14.24.6evañca pana, bhikkhave, sammannitabbo.And he should be appointed like this.14.24.7Paṭhamaṁ bhikkhu yācitabbo, yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—First a monk should be asked, and then a competent and capable monk should inform the Sangha:

14.24.17Tena salākaggāhāpakena bhikkhunā salākā gāhetabbā.That monk should then distribute the ballots.14.24.18Yathā bahutarā bhikkhū dhammavādino vadanti tathā taṁ adhikaraṇaṁ vūpasametabbaṁ.If the majority of monks vote in accordance with the Teaching, then that legal issue has been resolved.14.24.19Idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ.This is called the resolution of a legal issue.14.24.20Kena vūpasantaṁ?14.24.21Sammukhāvinayena ca, yebhuyyasikāya ca.It’s been resolved face-to-face and by majority decision.14.24.22Kiñca tattha sammukhāvinayasmiṁ?Face-to-face with what?14.24.23Saṅghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā.Face-to-face with the Sangha, the Teaching, the Monastic Law, and the persons concerned.14.24.24Kā ca tattha saṅghasammukhatā?This is the meaning of face-to-face with the Sangha:14.24.25Yāvatikā bhikkhū kammappattā te āgatā honti, chandārahānaṁ chando āhaṭo hoti, sammukhībhūtā na paṭikkosanti—the monks who should be present have arrived, consent has been brought for those who are eligible to give their consent, and no one present objects to the decision.14.24.26ayaṁ tattha saṅghasammukhatā.14.24.27Kā ca tattha dhammasammukhatā, vinayasammukhatā?This is the meaning of face-to-face with the Teaching and the Monastic Law:14.24.28Yena dhammena yena vinayena yena satthusāsanena taṁ adhikaraṇaṁ vūpasammati—the Teaching, the Monastic Law, the Teacher’s instruction—that by which that legal issue is resolved.14.24.29ayaṁ tattha dhammasammukhatā, vinayasammukhatā.14.24.30Kā ca tattha puggalasammukhatā?This is the meaning of face-to-face with the persons concerned:14.24.31Yo ca vivadati, yena ca vivadati, ubho atthapaccatthikā sammukhībhūtā honti—both sides—those who are disputing and those they’re disputing with—are present.14.24.32ayaṁ tattha puggalasammukhatā.14.24.33Kā ca tattha yebhuyyasikāya?This is the meaning of by majority decision:14.24.34Yā yebhuyyasikākammassa kiriyā karaṇaṁ upagamanaṁ ajjhupagamanaṁ adhivāsanā appaṭikkosanā—the doing of, the performing of, the participation in, the consent to, the agreement to, the non-objection to that legal procedure of majority decision.14.24.35ayaṁ tattha yebhuyyasikāya.14.24.36Evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ kārako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ;When a legal issue has been resolved like this, if any of the participants reopen it, they commit an offense entailing confession for the reopening.14.24.37chandadāyako khīyati, khīyanakaṁ pācittiyan”ti.If anyone who gave their consent criticizes the resolution, they commit an offense entailing confession.”

14.25.09.4. TividhasalākaggāhaThe three kinds of voting

14.25.1PTS 2.98Tena kho pana samayena sāvatthiyā evaṁ jātaṁ evaṁ samuppannaṁ adhikaraṇaṁ hoti.At one time at Sāvatthī a legal issue had come about in this way.²⁰14.25.2Atha kho te bhikkhū—But there were monks14.25.3asantuṭṭhā sāvatthiyā saṅghassa adhikaraṇavūpasamanena—who were dissatisfied with how the Sangha at Sāvatthī had resolved it.14.25.4assosuṁ kho amukasmiṁ kira āvāse sambahulā therā viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā paṇḍitā viyattā medhāvino lajjino kukkuccakā sikkhākāmā.They heard that in a certain monastery there was a number of senior monks who were learned and masters of the tradition; who were experts on the Teaching, the Monastic Law, and the Key Terms; who were knowledgeable and competent, had a sense of conscience, and were afraid of wrongdoing and fond of the training.14.25.5Te ce therā imaṁ adhikaraṇaṁ vūpasameyyuṁ dhammena vinayena satthusāsanena, evamidaṁ adhikaraṇaṁ suvūpasantaṁ assāti.They thought, “If these senior monks resolve this legal issue—according to the Teaching, the Monastic Law, and the Teacher’s instruction—then it will be properly disposed of.”14.25.6Atha kho te bhikkhū taṁ āvāsaṁ gantvā te there etadavocuṁ—They then went to that monastery and said to those senior monks,14.25.7“idaṁ, bhante, adhikaraṇaṁ evaṁ jātaṁ, evaṁ samuppannaṁ.“This legal issue has come about in this way.14.25.8Sādhu, bhante, therā imaṁ adhikaraṇaṁ vūpasamentu dhammena vinayena satthusāsanena, yathayidaṁ adhikaraṇaṁ suvūpasantaṁ assā”ti.Venerables, please resolve it—according to the Teaching, the Monastic Law, and the Teacher’s instruction—so that it will be properly disposed of.”14.25.9Atha kho te therā—Those senior monks thought,14.25.10yathā sāvatthiyā saṅghena adhikaraṇaṁ vūpasamitaṁ tathā suvūpasantanti—“This legal issue was properly disposed of by the Sangha at Sāvatthī,”14.25.11tathā taṁ adhikaraṇaṁ vūpasamesuṁ.and they resolved it in the same way.

14.25.12Atha kho te bhikkhū—Those monks14.25.13asantuṭṭhā sāvatthiyā saṅghassa adhikaraṇavūpasamanena, asantuṭṭhā sambahulānaṁ therānaṁ adhikaraṇavūpasamanena—were dissatisfied with how the Sangha at Sāvatthī had resolved that legal issue and also with how that number of senior monks had resolved it.14.25.14assosuṁ kho amukasmiṁ kira āvāse tayo therā viharanti …pe…They then heard that in a certain monastery there were three senior monks …14.25.15dve therā viharanti …pe…two senior monks …14.25.16eko thero viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo paṇḍito viyatto medhāvī lajjī kukkuccako sikkhākāmo.one senior monk who was learned and a master of the tradition; who was an expert on the Teaching, the Monastic Law, and the Key Terms; who was knowledgeable and competent, had a sense of conscience, and was afraid of wrongdoing and fond of the training.14.25.17So ce thero imaṁ adhikaraṇaṁ vūpasameyya dhammena vinayena satthusāsanena, evamidaṁ adhikaraṇaṁ suvūpasantaṁ assāti.They thought, “If this senior monk resolves this legal issue—according to the Teaching, the Monastic Law, and the Teacher’s instruction—then it will be properly disposed of.”14.25.18Atha kho te bhikkhū taṁ āvāsaṁ gantvā taṁ theraṁ etadavocuṁ—They then went to that monastery and said to that senior monk,14.25.19“idaṁ, bhante, adhikaraṇaṁ evaṁ jātaṁ, evaṁ samuppannaṁ.“This legal issue has come about in this way.14.25.20Sādhu, bhante, thero imaṁ adhikaraṇaṁ vūpasametu dhammena vinayena satthusāsanena, yathayidaṁ adhikaraṇaṁ suvūpasantaṁ assā”ti.Venerable, please resolve it—according to the Teaching, the Monastic Law, and the Teacher’s instruction—so that it will be properly disposed of.”14.25.21Atha kho so thero—That senior monk thought,14.25.22yathā sāvatthiyā saṅghena adhikaraṇaṁ vūpasamitaṁ, yathā sambahulehi therehi adhikaraṇaṁ vūpasamitaṁ, yathā tīhi therehi adhikaraṇaṁ vūpasamitaṁ, yathā dvīhi therehi adhikaraṇaṁ vūpasamitaṁ, tathā suvūpasantanti—“This legal issue was properly disposed of by the Sangha at Sāvatthī, and likewise by that number of senior monks, by those three senior monks, and by those two senior monks,”14.25.23tathā taṁ adhikaraṇaṁ vūpasamesi.and he resolved it in the same way.

14.25.24Atha kho te bhikkhū asantuṭṭhā sāvatthiyā saṅghassa adhikaraṇavūpasamanena, asantuṭṭhā sambahulānaṁ therānaṁ adhikaraṇavūpasamanena, asantuṭṭhā tiṇṇaṁ therānaṁ adhikaraṇavūpasamanena, asantuṭṭhā dvinnaṁ therānaṁ adhikaraṇavūpasamanena, asantuṭṭhā ekassa therassa adhikaraṇavūpasamanena, yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavato etamatthaṁ ārocesuṁ …pe…Since those monks were dissatisfied with how all of these had resolved that legal issue, they went to the Buddha and told him what had happened. … The Buddha said:

14.25.25“Nihatametaṁ, bhikkhave, adhikaraṇaṁ santaṁ vūpasantaṁ suvūpasantaṁ.“Monks, this legal issue has been settled, laid to rest, and properly disposed of.14.26.1Anujānāmi, bhikkhave, tesaṁ bhikkhūnaṁ saññattiyā tayo salākaggāhe—To persuade those monks, I allow three kinds of voting:14.26.2gūḷhakaṁ, sakaṇṇajappakaṁ, vivaṭakaṁ.a secret ballot, whispering in the ear, and an open vote.

14.26.3Kathañca, bhikkhave, gūḷhako salākaggāho hoti?What’s a secret ballot?14.26.4PTS 2.99Tena salākaggāhāpakena bhikkhunā salākāyo vaṇṇāvaṇṇāyo katvā ekameko bhikkhu upasaṅkamitvā evamassa vacanīyo—The manager of the vote should make ballots of two different colors, go up to the monks one by one and say,14.26.5‘ayaṁ evaṁvādissa salākā, ayaṁ evaṁvādissa salākā.‘This is the ballot for those who hold this view, and this is the ballot for those who hold that view.14.26.6Yaṁ icchasi taṁ gaṇhāhī’ti.Take the one you like.’14.26.7Gahite vattabbo—When someone has taken a ballot, they should be told,14.26.8‘mā ca kassaci dassehī’ti.‘Don’t show it to anyone.’14.26.9Sace jānāti—If the manager knows that14.26.10adhammavādī bahutarāti, duggahoti, paccukkaḍḍhitabbaṁ.those who speak contrary to the Teaching are in the majority, then the vote is invalid and to be postponed.14.26.11Sace jānāti—If he knows that14.26.12dhammavādī bahutarāti, suggahoti, sāvetabbaṁ.those who speak in accordance with the Teaching are in the majority, then the vote is valid and to be announced.14.26.13Evaṁ kho, bhikkhave, gūḷhako salākaggāho hoti.

14.26.14Kathañca, bhikkhave, sakaṇṇajappako salākaggāho hoti?What’s voting by whispering in the ear?14.26.15Tena salākaggāhāpakena bhikkhunā ekamekassa bhikkhuno upakaṇṇake ārocetabbaṁ—The manager of the vote should inform the monks one by one by whispering in the ear,14.26.16‘ayaṁ evaṁvādissa salākā, ayaṁ evaṁvādissa salākā.‘This is the ballot for those who hold this view, and this is the ballot for those who hold that view.14.26.17Yaṁ icchasi taṁ gaṇhāhī’ti.Take the one you like.’14.26.18Gahite vattabbo—When someone has taken a ballot, they should be told,14.26.19‘mā ca kassaci ārocehī’ti.‘Don’t tell anyone.’14.26.20Sace jānāti—If the manager knows that14.26.21adhammavādī bahutarāti, duggahoti, paccukkaḍḍhitabbaṁ.those who speak contrary to the Teaching are in the majority, then the vote is invalid and to be postponed.14.26.22Sace jānāti—If he knows that14.26.23dhammavādī bahutarāti, suggahoti, sāvetabbaṁ.those who speak in accordance with the Teaching are in the majority, then the vote is valid and to be announced.14.26.24Evaṁ kho, bhikkhave, sakaṇṇajappako salākaggāho hoti.

14.26.25Kathañca, bhikkhave, vivaṭako salākaggāho hoti?What’s an open vote?14.26.26Sace jānāti—If he knows that14.26.27dhammavādī bahutarāti, vissaṭṭheneva vivaṭena gāhetabbo.those who speak in accordance with the Teaching are in the majority, the ballots should be distributed openly.”14.26.28Evaṁ kho, bhikkhave, vivaṭako salākaggāho hoti.14.26.29Ime kho, bhikkhave, tayo salākaggāhā”ti.

14.27.09.5. SativinayaResolution through recollection

14.27.1“Anuvādādhikaraṇaṁ katihi samathehi sammati?14.27.2Anuvādādhikaraṇaṁ catūhi samathehi sammati—“There are four principles for settling a legal issue arising from an accusation:14.27.3sammukhāvinayena ca, sativinayena ca, amūḷhavinayena ca, tassapāpiyasikāya ca.resolution face-to-face, resolution through recollection, resolution because of past insanity, and by further penalty.14.27.4Siyā anuvādādhikaraṇaṁ dve samathe anāgamma—Is it possible that a legal issue arising from an accusation should be settled14.27.5amūḷhavinayañca, tassapāpiyasikañca;not by resolution because of past insanity or by further penalty,14.27.6dvīhi samathehi sammeyya—but14.27.7sammukhāvinayena ca, sativinayena cāti?by resolution face-to-face and by resolution through recollection?14.27.8Siyātissa vacanīyaṁ.It is.14.27.9Yathā kathaṁ viya?How?14.27.10Idha pana, bhikkhave, bhikkhū bhikkhuṁ amūlikāya sīlavipattiyā anuddhaṁsenti.It may be that monks are groundlessly charging a monk with failure in morality.14.27.11Tassa kho, bhikkhave, bhikkhuno sativepullappattassa sativinayo dātabbo.If that monk has great clarity of memory, he’s to be granted resolution through recollection.

14.27.12Evañca pana, bhikkhave, dātabbo—And it should be granted like this.14.27.13Tena, bhikkhave, bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā …pe…That monk should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms,14.27.14evamassa vacanīyo—and say:

14.27.15‘maṁ, bhante, bhikkhū amūlikāya sīlavipattiyā anuddhaṁsenti.‘Venerables, monks are groundlessly charging me with failure in morality.14.27.16Sohaṁ, bhante, sativepullappatto saṅghaṁ sativinayaṁ yācāmī’ti.Because of my great clarity of memory, I ask the Sangha for resolution through recollection.’14.27.17Dutiyampi yācitabbo.And he should ask a second14.27.18Tatiyampi yācitabbo.and a third time.

14.27.19Byattenaṁ bhikkhunā paṭibalena saṅgho ñāpetabbo—A competent and capable monk should then inform the Sangha:

14.27.35Idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ.This is called the resolution of a legal issue.14.27.36Kena vūpasantaṁ?14.27.37Sammukhāvinayena ca sativinayena ca.It’s been resolved by resolution face-to-face and by resolution through recollection.14.27.38Kiñca tattha sammukhāvinayasmiṁ?Face-to-face with what?14.27.39Saṅghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā …pe…Face-to-face with the Sangha, the Teaching, the Monastic Law, and the persons concerned. This is the meaning of face-to-face with the Sangha: the monks who should be present have arrived, consent has been brought for those who are eligible to give their consent, and no one present objects to the decision. This is the meaning of face-to-face with the Teaching and the Monastic Law: the Teaching, the Monastic Law, the Teacher’s instruction—that by which that legal issue is resolved.14.27.40kā ca tattha puggalasammukhatā?This is the meaning of face-to-face with the persons concerned:14.27.41Yo ca anuvadati, yañca anuvadati, ubho sammukhībhūtā honti—both those who are accusing and those who have been accused are present.14.27.42ayaṁ tattha puggalasammukhatā.14.27.43Kiñca tattha sativinayasmiṁ?This is the meaning of resolution through recollection:14.27.44Yā sativinayassa kammassa kiriyā karaṇaṁ upagamanaṁ ajjhupagamanaṁ adhivāsanā appaṭikkosanā—the doing of, the performing of, the participation in, the consent to, the agreement to, the non-objection to that legal procedure of resolution through recollection.14.27.45idaṁ tattha sativinayasmiṁ.14.27.46Evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ kārako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ;When a legal issue has been resolved like this, if any of the participants reopen it, they commit an offense entailing confession for the reopening.14.27.47chandadāyako khīyati, khīyanakaṁ pācittiyaṁ.If anyone who gave their consent criticizes the resolution, they commit an offense entailing confession.”

14.28.09.6. AmūḷhavinayaResolution because of past insanity

14.28.1Siyā anuvādādhikaraṇaṁ dve samathe anāgamma—“Is it possible that a legal issue arising from an accusation should be settled14.28.2sativinayañca, tassapāpiyasikañca;not by resolution through recollection or by further penalty,14.28.3dvīhi samathehi sammeyya—but14.28.4sammukhāvinayena ca, amūḷhavinayena cāti?by resolution face-to-face and by resolution because of past insanity?14.28.5Siyātissa vacanīyaṁ.It is.14.28.6Yathā kathaṁ viya?How?14.28.7Idha pana, bhikkhave, bhikkhu ummattako hoti cittavipariyāsakato.It may be that a monk is insane and suffering from psychosis.14.28.8Tena ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ hoti bhāsitaparikkantaṁ.Because of that, he does and says many things unworthy of a monastic.14.28.9Taṁ bhikkhū ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti—The monks accuse him of an offense, saying,14.28.10‘saratāyasmā evarūpiṁ āpattiṁ āpajjitā’ti.‘Venerable, do you remember committing such-and-such an offense?’14.28.11So evaṁ vadeti—He replies,14.28.12‘ahaṁ kho, āvuso, ummattako ahosiṁ cittavipariyāsakato.‘I was insane and suffering from psychosis.14.28.13Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ.Because of that, I did and said many things unworthy of a monastic.14.28.14Nāhaṁ taṁ sarāmi.I don’t remember it.14.28.15Mūḷhena me etaṁ katan’ti.I did it because I was insane.’14.28.16Evampi naṁ vuccamānā codenteva—But they keep on accusing him14.28.17‘saratāyasmā evarūpiṁ āpattiṁ āpajjitā’ti.in the same way.14.28.18Tassa kho, bhikkhave, bhikkhuno amūḷhassa amūḷhavinayo dātabbo.If he’s now sane, that monk should be granted resolution because of past insanity.

14.28.19Evañca pana, bhikkhave, dātabbo—And it should be granted like this.14.28.20Tena, bhikkhave, bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā …pe…∥That monk should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms,14.28.21evamassa vacanīyo—and say:

14.28.22‘ahaṁ, bhante, ummattako ahosiṁ cittavipariyāsakato.‘Venerables, I’ve been insane and suffering from psychosis.14.28.23Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ.Because of that, I did and said many things unworthy of a monastic.14.28.24Maṁ bhikkhū ummattakena cittavipariyāsakatena ajjhāciṇṇena āpattiyā codenti—The monks accused me of an offense, saying,14.28.25“saratāyasmā evarūpiṁ āpattiṁ āpajjitā”ti.“Venerable, do you remember committing such-and-such an offense?”14.28.26Tyāhaṁ evaṁ vadāmi—I replied,14.28.27“ahaṁ kho, āvuso, ummattako ahosiṁ cittavipariyāsakato.“I was insane and suffering from psychosis.14.28.28Tena me ummattakena cittavipariyāsakatena bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ.Because of that, I did and said many things unworthy of a monastic.14.28.29Nāhaṁ taṁ sarāmi.I don’t remember it.14.28.30Mūḷhena me etaṁ katan”ti.I did it because I was insane.”14.28.31Evampi maṁ vuccamānā codenteva—But they kept on accusing me14.28.32“saratāyasmā evarūpiṁ āpattiṁ āpajjitā”ti.in the same way.14.28.33“Sohaṁ, bhante, amūḷho saṅghaṁ amūḷhavinayaṁ yācāmī”’ti.Because I’m now sane, I ask the Sangha for resolution because of past insanity.’14.28.34Dutiyampi yācitabbo.And he should ask a second14.28.35Tatiyampi yācitabbo.and a third time.

14.28.36Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—A competent and capable monk should then inform the Sangha:

14.28.72Idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ.This is called the resolution of a legal issue.14.28.73Kena vūpasantaṁ?14.28.74Sammukhāvinayena ca, amūḷhavinayena ca.It’s been resolved by resolution face-to-face and by resolution because of past insanity.14.28.75Kiñca tattha sammukhāvinayasmiṁ?Face-to-face with what?14.28.76Saṅghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā …pe…Face-to-face with the Sangha, the Teaching, the Monastic Law, and the persons concerned. This is the meaning of face-to-face with the Sangha: the monks who should be present have arrived, consent has been brought for those who are eligible to give their consent, and no one present objects to the decision. This is the meaning of face-to-face with the Teaching and the Monastic Law: the Teaching, the Monastic Law, the Teacher’s instruction—that by which that legal issue is resolved. This is the meaning of face-to-face with the persons concerned: both those who are accusing and those who have been accused are present.14.28.77kiñca tattha amūḷhavinayasmiṁ?This is the meaning of resolution because of past insanity:14.28.78PTS 2.101Yā amūḷhavinayassa kammassa kiriyā karaṇaṁ upagamanaṁ ajjhupagamanaṁ adhivāsanā appaṭikkosanā—the doing of, the performing of, the participation in, the consent to, the agreement to, the non-objection to that legal procedure of resolution because of past insanity.14.28.79idaṁ tattha amūḷhavinayasmiṁ.14.28.80Evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ kārako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ;When a legal issue has been resolved like this, if any of the participants reopen it, they commit an offense entailing confession for the reopening.14.28.81chandadāyako khīyati, khīyanakaṁ pācittiyaṁ.If anyone who gave their consent criticizes the resolution, they commit an offense entailing confession.”

14.29.09.7. TassapāpiyasikāvinayaResolution by further penalty

14.29.1Siyā anuvādādhikaraṇaṁ dve samathe anāgamma—“Is it possible that a legal issue arising from an accusation should be settled14.29.2sativinayañca, amūḷhavinayañca;not by resolution through recollection or by resolution because of past insanity,14.29.3dvīhi samathehi sammeyya—but14.29.4sammukhāvinayena ca, tassapāpiyasikāya cāti?by resolution face-to-face and by further penalty?14.29.5Siyātissa vacanīyaṁ.It is.14.29.6Yathā kathaṁ viya?How?14.29.7Idha pana, bhikkhave, bhikkhu bhikkhuṁ saṅghamajjhe garukāya āpattiyā codeti—It may be that a monk accuses a monk of an offense in the midst of the Sangha:14.29.8‘saratāyasmā evarūpiṁ garukaṁ āpattiṁ āpajjitā, pārājikaṁ vā pārājikasāmantaṁ vā’ti.‘Venerable, do you remember committing such-and-such a heavy offense entailing expulsion or bordering on expulsion?’14.29.9So evaṁ vadeti—He replies,14.29.10‘na kho ahaṁ, āvuso, sarāmi evarūpiṁ garukaṁ āpattiṁ āpajjitā, pārājikaṁ vā pārājikasāmantaṁ vā’ti.‘I don’t.’14.29.11Tamenaṁ so nibbeṭhentaṁ ativeṭheti—As he tries to free himself, the accusing monk presses him further:14.29.12‘iṅghāyasmā sādhukameva jānāhi, yadi sarasi evarūpiṁ garukaṁ āpattiṁ āpajjitā, pārājikaṁ vā pārājikasāmantaṁ vā’ti.‘Come on, venerable, try again to remember whether you’ve committed such-and-such a heavy offense.’14.29.13So evaṁ vadeti—He replies,14.29.14‘na kho ahaṁ, āvuso, sarāmi evarūpiṁ garukaṁ āpattiṁ āpajjitā, pārājikaṁ vā pārājikasāmantaṁ vā.‘I don’t remember committing such an offense,14.29.15Sarāmi ca kho ahaṁ, āvuso, evarūpiṁ appamattikaṁ āpattiṁ āpajjitā’ti.but I do remember committing such-and-such a minor offense.’14.29.16Tamenaṁ so nibbeṭhentaṁ ativeṭheti—As he tries to free himself, the accusing monk presses him further:14.29.17‘iṅghāyasmā sādhukameva jānāhi, yadi sarasi evarūpiṁ garukaṁ āpattiṁ āpajjitā, pārājikaṁ vā pārājikasāmantaṁ vā’ti.‘Come on, venerable, try harder to remember whether you’ve committed such-and-such a heavy offense.’14.29.18So evaṁ vadeti—He replies,14.29.19‘imañhi nāmāhaṁ, āvuso, appamattikaṁ āpattiṁ āpajjitvā apuṭṭho paṭijānissāmi.‘I’ve admitted that I’ve committed this minor offense without being asked.14.29.20Kiṁ panāhaṁ evarūpiṁ garukaṁ āpattiṁ āpajjitvā, pārājikaṁ vā pārājikasāmantaṁ vā, puṭṭho na paṭijānissāmī’ti?So when asked about a heavy offense, why wouldn’t I admit it?’14.29.21So evaṁ vadeti—The accusing monk says,14.29.22‘imañhi nāma tvaṁ, āvuso, appamattikaṁ āpattiṁ āpajjitvā apuṭṭho na paṭijānissasi.‘But you didn’t admit that you had committed this minor offense without being asked.14.29.23Kiṁ pana tvaṁ evarūpiṁ garukaṁ āpattiṁ āpajjitvā, pārājikaṁ vā pārājikasāmantaṁ vā, apuṭṭho paṭijānissasi?So when asked about a heavy offense, why would you admit it?14.29.24Iṅghāyasmā sādhukameva jānāhi, yadi sarasi evarūpiṁ garukaṁ āpattiṁ āpajjitā, pārājikaṁ vā pārājikasāmantaṁ vā’ti.Come on, venerable, try harder to remember whether you’ve committed such-and-such a heavy offense.’14.29.25So evaṁ vadesi—He then says,14.29.26‘sarāmi kho ahaṁ, āvuso, evarūpiṁ garukaṁ āpattiṁ āpajjitā, pārājikaṁ vā pārājikasāmantaṁ vā.‘I remember committing such-and-such a heavy offense entailing expulsion or bordering on expulsion.14.29.27Davā me etaṁ vuttaṁ, ravā me etaṁ vuttaṁ—When I said that I didn’t remember, I spoke playfully, I spoke too fast.’14.29.28nāhaṁ taṁ sarāmi evarūpiṁ garukaṁ āpattiṁ āpajjitā, pārājikaṁ vā pārājikasāmantaṁ vā’ti.14.29.29Tassa kho, bhikkhave, bhikkhuno tassapāpiyasikākammaṁ kātabbaṁ.They should do a legal procedure of further penalty against that monk.14.29.30Evañca pana, bhikkhave, kātabbaṁ.And it should be done like this.

14.29.31Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—A competent and capable monk should inform the Sangha:

14.29.45PTS 2.102Idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ.This is called the resolution of a legal issue.14.29.46Kena vūpasantaṁ?14.29.47Sammukhāvinayena ca, tassapāpiyasikāya ca.It’s been resolved face-to-face and by further penalty.14.29.48Kiñca tattha sammukhāvinayasmiṁ?Face-to-face with what?14.29.49Saṅghasammukhatā, dhammasammukhatā, vinayasammukhatā …pe…Face-to-face with the Sangha, the Teaching, the Monastic Law, and the persons concerned. This is the meaning of face-to-face with the Sangha: the monks who should be present have arrived, consent has been brought for those who are eligible to give their consent, and no one present objects to the decision. This is the meaning of face-to-face with the Teaching and the Monastic Law: the Teaching, the Monastic Law, the Teacher’s instruction—that by which that legal issue is resolved. This is the meaning of face-to-face with the persons concerned: both those who are accusing and those who have been accused are present.14.29.50kā ca tattha tassapāpiyasikāya?This is the meaning of by further penalty:14.29.51Yā tassapāpiyasikākammassa kiriyā karaṇaṁ upagamanaṁ ajjhupagamanaṁ adhivāsanā appaṭikkosanā—the doing of, the performing of, the participation in, the consent to, the agreement to, the non-objection to that legal procedure of further penalty.14.29.52ayaṁ tattha tassapāpiyasikāya.14.29.53Evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ kārako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ;When a legal issue has been resolved like this, if any of the participants reopen it, they commit an offense entailing confession for the reopening.14.29.54chandadāyako khīyati, khīyanakaṁ pācittiyaṁ.If anyone who gave their consent criticizes the resolution, they commit an offense entailing confession.”

14.30.09.8. PaṭiññātakaraṇaActing according to what has been admitted

14.30.1Āpattādhikaraṇaṁ katihi samathehi sammati?14.30.2Āpattādhikaraṇaṁ tīhi samathehi sammati—“There are three principles for settling a legal issue arising from an offense:14.30.3sammukhāvinayena ca, paṭiññātakaraṇena ca, tiṇavatthārakena ca.resolution face-to-face, acting according to what’s been admitted, and covering over as if with grass.14.30.4Siyā āpattādhikaraṇaṁ ekaṁ samathaṁ anāgamma—Is it possible that a legal issue arising from an accusation should be settled14.30.5tiṇavatthārakaṁ, dvīhi samathehi sammeyya—not by covering over as if with grass,14.30.6sammukhāvinayena ca, paṭiññātakaraṇena cāti?but by resolution face-to-face and by acting according to what’s been admitted?14.30.7Siyātissa vacanīyaṁ.It is.14.30.8Yathā kathaṁ viya?How?14.30.9Idha pana, bhikkhave, bhikkhu lahukaṁ āpattiṁ āpanno hoti.It may be that a monk has committed a light offense.14.30.10Tena, bhikkhave, bhikkhunā ekaṁ bhikkhuṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—That monk should approach a single monk, arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say:

14.30.11‘ahaṁ, āvuso, itthannāmaṁ āpattiṁ āpanno;‘I’ve committed such-and-such an offense.14.30.12taṁ paṭidesemī’ti.I confess it.’14.30.13Tena vattabbo——14.30.14‘passasī’ti?‘Do you recognize it?’ —14.30.15‘Āma passāmī’ti.‘Yes, I recognize it.’ —14.30.16‘Āyatiṁ saṁvareyyāsī’ti.‘You should restrain yourself in the future.’

14.30.17Idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ.This is called the resolution of a legal issue.14.30.18Kena vūpasantaṁ?14.30.19Sammukhāvinayena ca, paṭiññātakaraṇena ca.It’s been resolved face-to-face and by acting according to what’s been admitted.14.30.20Kiñca tattha sammukhāvinayasmiṁ?Face-to-face with what?14.30.21Dhammasammukhatā, vinayasammukhatā, puggalasammukhatā …pe…Face-to-face with the Teaching, the Monastic Law, and the persons concerned. This is the meaning of face-to-face with the Teaching and the Monastic Law: the Teaching, the Monastic Law, the Teacher’s instruction—that by which that legal issue is resolved.14.30.22kā ca tattha puggalasammukhatā?This is the meaning of face-to-face with the persons concerned:14.30.23Yo ca deseti, yassa ca deseti, ubho sammukhībhūtā honti—both the one who confesses and the one he confesses to are present.14.30.24ayaṁ tattha puggalasammukhatā.14.30.25Kiñca tattha paṭiññātakaraṇasmiṁ?This is the meaning of acting according to what’s been admitted:14.30.26Yā paṭiññātakaraṇassa kammassa kiriyā karaṇaṁ upagamanaṁ ajjhupagamanaṁ adhivāsanā appaṭikkosanā—the doing of, the performing of, the participation in, the consent to, the agreement to, the non-objection to that legal procedure of acting according to what’s been admitted.14.30.27idaṁ tattha paṭiññātakaraṇasmiṁ.14.30.28Evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ paṭiggāhako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ.When a legal issue has been resolved like this, if the receiver of the confession reopens it, he commits an offense entailing confession for the reopening.

14.31.1Evañcetaṁ labhetha, iccetaṁ kusalaṁ.If this is what happens, all’s well.14.31.2No ce labhetha, tena, bhikkhave, bhikkhunā sambahule bhikkhū upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassu vacanīyā—If not, that monk should approach several monks, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say,14.31.3‘ahaṁ, bhante, itthannāmaṁ āpattiṁ āpanno;‘Venerables, I’ve committed such-and-such an offense.14.31.4taṁ paṭidesemī’ti.I confess it.’14.31.5PTS 2.103Byattena bhikkhunā paṭibalena te bhikkhū ñāpetabbā—A competent and capable monk should then inform those monks:

14.31.13Idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ.This is called the resolution of a legal issue.14.31.14Kena vūpasantaṁ?14.31.15Sammukhāvinayena ca, paṭiññātakaraṇena ca.It’s been resolved face-to-face and by acting according to what’s been admitted.14.31.16Kiñca tattha sammukhāvinayasmiṁ?Face-to-face with what?14.31.17Dhammasammukhatā, vinayasammukhatā, puggalasammukhatā …pe…Face-to-face with the Teaching, the Monastic Law, and the persons concerned. This is the meaning of face-to-face with the Teaching and the Monastic Law: the Teaching, the Monastic Law, the Teacher’s instruction—that by which that legal issue is resolved.14.31.18kā ca tattha puggalasammukhatā?This is the meaning of face-to-face with the persons concerned:14.31.19Yo ca deseti, yassa ca deseti, ubho sammukhībhūtā honti—both the one who confesses and the one he confesses to are present.14.31.20ayaṁ tattha puggalasammukhatā.14.31.21Kiñca tattha paṭiññātakaraṇasmiṁ?This is the meaning of acting according to what’s been admitted:14.31.22Yā paṭiññātakaraṇassa kammassa kiriyā karaṇaṁ upagamanaṁ ajjhupagamanaṁ adhivāsanā appaṭikkosanā—the doing of, the performing of, the participation in, the consent to, the agreement to, the non-objection to that legal procedure of acting according to what’s been admitted.14.31.23idaṁ tattha paṭiññātakaraṇasmiṁ.14.31.24Evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ paṭiggāhako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ.When a legal issue has been resolved like this, if the receiver of the confession reopens it, he commits an offense entailing confession for the reopening.

14.32.1Evañcetaṁ labhetha, iccetaṁ kusalaṁ.If this is what happens, all’s well.14.32.2No ce labhetha, tena, bhikkhave, bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā vuḍḍhānaṁ bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—If not, that monk should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say,14.32.3‘ahaṁ, bhante, itthannāmaṁ āpattiṁ āpanno;‘Venerables, I’ve committed such-and-such an offense.14.32.4taṁ paṭidesemī’ti.I confess it.’14.32.5Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—A competent and capable monk should then inform the Sangha:

14.32.13Idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ.This is called the resolution of a legal issue.14.32.14Kena vūpasantaṁ?14.32.15Sammukhāvinayena ca, paṭiññātakaraṇena ca.It’s been resolved face-to-face and by acting according to what’s been admitted.14.32.16Kiñca tattha sammukhāvinayasmiṁ?Face-to-face with what?14.32.17Saṅghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā …pe…Face-to-face with the Sangha, the Teaching, the Monastic Law, and the persons concerned. This is the meaning of face-to-face with the Sangha: the monks who should be present have arrived, consent has been brought for those who are eligible to give their consent, and no one present objects to the decision. This is the meaning of face-to-face with the Teaching and the Monastic Law: the Teaching, the Monastic Law, the Teacher’s instruction—that by which that legal issue is resolved. This is the meaning of face-to-face with the persons concerned: both the one who confesses and the one he confesses to are present. This is the meaning of acting according to what’s been admitted: the doing of, the performing of, the participation in, the consent to, the agreement to, the non-objection to that legal procedure of acting according to what’s been admitted.14.32.18evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ paṭiggāhako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ;When a legal issue has been resolved like this, if the receiver of the confession reopens it, he commits an offense entailing confession for the reopening.14.32.19chandadāyako khīyati, khīyanakaṁ pācittiyaṁ.If anyone who gave their consent criticizes the resolution, they commit an offense entailing confession.”

14.33.09.9. TiṇavatthārakaCovering over as if with grass

14.33.1Siyā āpattādhikaraṇaṁ ekaṁ samathaṁ anāgamma—“Is it possible that a legal issue arising from an offense should be settled14.33.2paṭiññātakaraṇaṁ, dvīhi samathehi sammeyya—not by acting according to what’s been admitted,14.33.3sammukhāvinayena ca, tiṇavatthārakena cāti?but by resolution face-to-face and by covering over as if with grass?14.33.4Siyātissa vacanīyaṁ.It is.14.33.5Yathā kathaṁ viya?How?

14.33.6Idha pana, bhikkhave, bhikkhūnaṁ bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ hoti bhāsitaparikkantaṁ.It may be that monks who are arguing and disputing do and say many things unworthy of monastics.14.33.7Tatra ce bhikkhūnaṁ evaṁ hoti—If they consider this and think,14.33.8‘amhākaṁ kho bhaṇḍanajātānaṁ kalahajātānaṁ vivādāpannānaṁ viharataṁ bahuṁ assāmaṇakaṁ ajjhāciṇṇaṁ bhāsitaparikkantaṁ.14.33.9Sace mayaṁ imāhi āpattīhi aññamaññaṁ kāressāma, siyāpi taṁ adhikaraṇaṁ kakkhaḷattāya vāḷattāya bhedāya saṁvatteyyā’ti.‘If we deal with one another for these offenses, this legal issue might lead to harshness, nastiness, and schism,’14.33.10Anujānāmi, bhikkhave, evarūpaṁ adhikaraṇaṁ tiṇavatthārakena vūpasametuṁ.then I allow you to resolve that legal issue by covering over as if with grass.

14.33.11Evañca pana, bhikkhave, vūpasametabbaṁ.And it should be resolved like this.14.33.12Sabbeheva ekajjhaṁ sannipatitabbaṁ, sannipatitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—Everyone should gather in one place. A competent and capable monk should then inform the Sangha:

14.33.17Ekatopakkhikānaṁ bhikkhūnaṁ byattena bhikkhunā paṭibalena sako pakkho ñāpetabbo—The monks belonging to one side should then be informed by a competent and capable monk belonging to their own side:

14.33.22Athāparesaṁ ekatopakkhikānaṁ bhikkhūnaṁ byattena bhikkhunā paṭibalena sako pakkho ñāpetabbo—And the monks belonging to the other side should be informed by a competent and capable monk belonging to their own side:

14.33.27Athāparesaṁ ekatopakkhikānaṁ bhikkhūnaṁ byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—A competent and capable monk belonging to one side should then inform the Sangha:²¹

14.33.41.1Athāparesaṁ …pe…A competent and capable monk belonging to the other side should inform the Sangha:

14.33.43Idaṁ vuccati, bhikkhave, adhikaraṇaṁ vūpasantaṁ.This is called the resolution of a legal issue.14.33.44Kena vūpasantaṁ?14.33.45Sammukhāvinayena ca, tiṇavatthārakena ca.It’s been resolved face-to-face and by covering over as if with grass.14.33.46Kiñca tattha sammukhāvinayasmiṁ?Face-to-face with what?14.33.47Saṅghasammukhatā, dhammasammukhatā, vinayasammukhatā, puggalasammukhatā.Face-to-face with the Sangha, the Teaching, the Monastic Law, and the persons concerned.14.33.48Kā ca tattha saṅghasammukhatā?This is the meaning of face-to-face with the Sangha:14.33.49Yāvatikā bhikkhū kammappattā, te āgatā honti, chandārahānaṁ chando āhaṭo hoti, sammukhībhūtā na paṭikkosanti—the monks who should be present have arrived, consent has been brought for those who are eligible to give their consent, and no one present objects to the decision.14.33.50ayaṁ tattha saṅghasammukhatā.14.33.51Kā ca tattha dhammasammukhatā, vinayasammukhatā?This is the meaning of face-to-face with the Teaching and the Monastic Law:14.33.52Yena dhammena yena vinayena yena satthusāsanena taṁ adhikaraṇaṁ vūpasammati—the Teaching, the Monastic Law, the Teacher’s instruction—that by which that legal issue is resolved.14.33.53ayaṁ tattha dhammasammukhatā, vinayasammukhatā.14.33.54PTS 2.104Kā ca tattha puggalasammukhatā?This is the meaning of face-to-face with the persons concerned:14.33.55Yo ca deseti, yassa ca deseti, ubho sammukhībhūtā honti—both the one who confesses and the one he confesses to are present.²²14.33.56ayaṁ tattha puggalasammukhatā.14.33.57Kiñca tattha tiṇavatthārakasmiṁ?This is the meaning of covering over as if with grass:14.33.58Yā tiṇavatthārakassa kammassa kiriyā karaṇaṁ upagamanaṁ ajjhupagamanaṁ adhivāsanā appaṭikkosanā—the doing of, the performing of, the participation in, the consent to, the agreement to, the non-objection to that legal procedure of covering over as if with grass.14.33.59idaṁ tattha tiṇavatthārakasmiṁ.14.33.60Evaṁ vūpasantañce, bhikkhave, adhikaraṇaṁ paṭiggāhako ukkoṭeti, ukkoṭanakaṁ pācittiyaṁ;When a legal issue has been resolved like this, if a receiver of the confession reopens it, he commits an offense entailing confession for the reopening.²³14.33.61chandadāyako khīyati, khīyanakaṁ pācittiyaṁ.If anyone who gave their consent criticizes the resolution, they commit an offense entailing confession.

14.34.1Kiccādhikaraṇaṁ katihi samathehi sammati?14.34.2Kiccādhikaraṇaṁ ekena samathena sammati—There’s one principle for settling a legal issue arising from business:14.34.3sammukhāvinayenā”ti.by resolution face-to-face.”

14.34.4Samathakkhandhako niṭṭhito catuttho.The fourth chapter on the settling of legal issues is finished.